Zhou Yi Shu (周易述)

乾元亨利貞。注：元，始；亨，通；利，和；貞，正也。乾初為道本，故曰元。息至二升坤五，乾坤交，故亨。乾六爻二四上匪正，坤六爻初三五匪正。乾道變化，各正性命，保合大和，乃利貞。傳曰：利貞，剛柔正而位當也。

The text says: Qian, Yuan, Heng, Li, Zhen. Hui Dong's commentary: "Yuan" means the beginning, "Heng" means smooth passage, "Li" means harmony, and "Zhen" means firmness. The first line of the Qian hexagram represents the fundamental principle of the heavenly way, hence it is called "Yuan." Yang energy grows (the "xi" or breath) to the second line, then ascends to occupy the fifth line of the Kun hexagram, which is the position of the heavenly sovereign. Thus, the Qian and Kun hexagrams communicate and interact, hence it is called "Heng." Among the six lines of the Qian hexagram, the second, fourth, and top lines are yang lines in yin positions, which are inappropriate; among the six lines of the Kun hexagram, the first, third, and fifth lines are yin lines in yang positions, which are also inappropriate. The movement and transformation of the heavenly way enable all things to maintain their proper nature and heavenly mandate, nurturing and preserving the great harmony, which is what "Li Zhen" signifies. The "Commentary on the Changes" says: "Li Zhen" refers to both yang and yin lines returning to the correct positions, and all lines being in appropriate positions.

疏：《繋》上曰：「大衍之數五十，其用四十有九。分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏。」又《繋》下曰：「易有太極，是生兩儀，兩儀生四象，四象生八卦。」虞翻注云：「兩儀，乾坤也。庖羲幽贊於神明而生蓍，演三才五行而為大衍之數五十，其一大極，故用四十有九，即蓍之數也。」

Hui Dong's commentary states: The "Xici Shang Wen" says: "The number of yarrow stalks used in the great derivation is fifty, but only forty-nine are actually used. First, they are split into two groups at random, symbolizing the two principles of heaven and earth. Then one stalk is held between the fingers, symbolizing the three elements of heaven, earth, and humanity. Then they are counted in groups of four, symbolizing the four seasons of spring, summer, autumn, and winter. The remaining number, which is less than four, is placed between the fingers, symbolizing the intercalation method in the calendar." The "Xici Xia Wen" also says: "The Book of Changes contains the Taiji, from which the two principles arise, from which the four images arise, and from which the eight trigrams arise." Yu Fan explained: "The two principles refer to Qian and Kun. Fuxi deeply explored the principles of the divine and created the yarrow stalk divination. By deducing the numbers of the three elements and the Five Phases, he arrived at the number fifty for the great derivation. One stalk represents the unchanging Taiji, so only forty-nine are actually used, which is the number of yarrow stalks used in divination."

大極生兩儀，故分而為二以象兩；又分天象為三才，故掛一以象三；播五行於四時，故揲之以四以象四時；乾坤之筴當期之日，以閏月定四時成歲，故歸奇於扐以象閏，所謂兩儀生四象也。四營而成易，十有八變而成卦，是生八卦而小成，所謂四象生八卦也。引信三才，至萬有一千五百二十而六十四卦備矣。此聖人作八卦之事也。

The Taiji gives rise to the two principles, so the divination stalks are divided into two bundles to symbolize the two principles; the celestial phenomena are divided into the three elements of heaven, earth, and humanity, so one stalk is hung to symbolize the three elements; the five phases are spread throughout the four seasons, so counting by four stalks each time symbolizes the four seasons; the number of the trigram Qian is 216 and that of Kun is 144, together they correspond to the number of days in a year, and with the adjustment of a leap month, the four seasons form a year, so the remaining stalks are held between the fingers to symbolize the leap month—this is called "the two principles give rise to the four images." When the four steps of divination are completed, one change is made; after eighteen changes, one hexagram is formed, and the eight trigrams are first obtained, called "small completion"—this is called "the four images give rise to the eight trigrams." From this, the numbers of the three elements are extended until reaching the number 10,152, and the sixty-four hexagrams are thus complete. The above describes the process by which the sage created the eight trigrams.

乾坤，陰陽之本，故首乾坤。元始、亨通、利和、貞正，子夏義也。元始，《釋詁》文。亨者，乾坤交也。乾天坤地，天地交為泰。《序卦》曰：「泰者，通也。」故知亨為通也。《說文》曰：「利從刀，和然後利，從和省。」《文言》曰：「利者，義之和也。」又曰：「利物足以和義。」故知利和也。貞正也者，《師》彖傳文。

The hexagrams Qian and Kun are the sources of yin and yang, so the Zhou Changes begins with them. The term "Yuan" is interpreted as "beginning," "Heng" as "communication," "Li" as "harmony," and "Zhen" as "correctness," according to Zixia's Commentary on the Changes. The term "Yuan" being interpreted as "beginning" is found in the Er Ya, a dictionary of words. "Heng" is interpreted as "communication" because it refers to the interaction between Qian and Kun. Qian represents Heaven and Kun represents Earth; when Heaven and Earth interact, the hexagram Tai is formed. The Xugua Zhuan says, "Tai means communication," so "Heng" should be interpreted as "communication." The Shuowen Jiezi says, "The character 'Li' is composed of a knife, indicating that after harmony is achieved, there is benefit. The character form takes the abbreviation of 'he.' " The Wenyan Zhuan says, "Li refers to the harmony of principles." It also says, "When all things receive their benefit, it is sufficient for the harmony of principles." Therefore, "Li" should be interpreted as "harmony." As for "Zhen" being interpreted as "correctness," it originates from the Taijue Zhuan of the hexagram Shi.

乾初謂初九也。初，始也；元亦始也。何休注《公羊》曰：「元者，氣也，天地之始。」故傳曰：「大哉乾元，萬物資始。」《說文》曰：「元從一。」故《春秋》一年稱元年。《說文》又曰：「唯初大始，道立於一，造分天地，化生萬物。」董子對策曰：「謂一為元者，視大始而欲正本。」是乾初為道本，故曰元也。初九注云：「大衍之數虛一不用，謂此爻。」故謂之道本。

"The 'Qian Chou' refers to the first line of the Qian hexagram, 'Nine at the Beginning.' 'Chou' means beginning, and 'Yuan' also means beginning. He Xiu's commentary on the 'Spring and Autumn Gongyang Zhuan' says: 'Yuan is the vital energy, the beginning of heaven and earth.' Therefore, the 'Commentary on the Judgment' states: 'How great is Qian Yuan, by which all things have their beginning.' The 'Shuo Wen Jie Zi' says: 'The character Yuan is composed of 'one.' Hence, in the 'Spring and Autumn' chronology, the first year is called 'Yuan Nian.' The 'Shuo Wen' also says: 'Tai Chu is the greatest beginning, the Dao originates from 'one,' thereby distinguishing heaven and earth and nurturing all things.' Dong Zhongshu's response says: 'Calling 'one' as 'Yuan' is focusing on Tai Chu to correct the fundamental principle.' From this we can see that the first line of the Qian hexagram is the fundamental principle of the heavenly way, hence it is called 'Yuan.' Hui Dong in his commentary on the first line says: 'In the great derivation calculation, one root is left unused, referring to this line.' Therefore, it is called 'Dao Ben.' "

乾坤，消息之卦。乾息坤消，息至二當升坤五為天子，乾坤交通，故亨。經凡言亨者，皆謂乾坤交也。「乾六爻二四上匪正，坤六爻初三五匪正」，虞翻義也。二四上以陽居陰，初三五以陰居陽，故皆不正。乾變坤化，六爻皆正，故各正性命。乾為性，巽為命也。乾坤合德，六爻和會，故保合太和。正即貞，和即利，故乃利貞。

Heaven and Earth are the trigrams of "message" or "change": Heaven represents the growth of yang energy (growth), and Earth represents the retreat of yin energy (decline). When yang energy reaches the second line, it should ascend to the fifth line of the Earth trigram, which is the position of the Son of Heaven. Thus, Heaven and Earth communicate, and this is called "smoothness" or "success." Whenever the text mentions "smoothness," it refers to the mutual interaction between Heaven and Earth. Yu Fan said: "In the six lines of Heaven, the second, fourth, and top lines are not properly positioned; in the six lines of Earth, the first, third, and fifth lines are not properly positioned." The second, fourth, and top lines are originally yin positions but are occupied by yang lines, while the first, third, and fifth lines are originally yang positions but are occupied by yin lines, so they are all considered improperly positioned. After the lines of Heaven change and the lines of Earth transform, all six lines return to their proper positions, so it is said "each corrects its nature." Heaven symbolizes innate nature, and Wind symbolizes heavenly mandate. The virtues of Heaven and Earth combine, and the six lines harmonize and gather, so it is said "maintaining the great harmony." "Correct" is equivalent to "贞" (constancy), and "harmony" is equivalent to "利" (beneficial), so it is said "thus it is beneficial to be constant."

傳曰「利貞，剛柔正而位當也」者，《既濟》彖傳文。六爻皆正，故剛柔正而位當。經凡言利貞者，皆爻當位，或變之正，或剛柔相易。經惟《既濟》一卦六爻正而得位，故云剛柔正而位當。乾用九，坤用六，成既濟定，《中庸》所謂「致中和，天地位焉，萬物育焉」是也。此聖人作易之事也。

The Commentary on the Judgment says, "It is advantageous to maintain the correct course, because the yin and yang lines are properly positioned." This is the original text of the Commentary on the Judgment for the Hexagram of Completion. All six lines are in proper position, so it is said that the yang lines and yin lines are each in their correct positions and their positions are appropriate. In the text of the Classic, whenever it speaks of "advantageous to maintain the correct course," it refers to the lines already being in proper position, or lines that have moved from incorrect to correct positions, or the yang and yin lines having exchanged positions. Among the sixty-four hexagrams, only the Hexagram of Completion has all six lines properly positioned and each in its correct place, so it is said, "the yin and yang lines are properly positioned." The use of "All Nines" in the Hexagram of Heaven and "All Sixes" in the Hexagram of Earth, after their transformation, result in the fixed state of the Hexagram of Completion. This is what the Doctrine of the Mean refers to as "when the mean is achieved, heaven and earth are in their proper places and all things are able to flourish." The above discusses the matter of the sage's creation of the Zhou Changes.

初九潛龍勿用。注：易逆數也，氣從下生，以下爻為始，乾為龍，陽藏在下，故曰潛龍。其初難知，故稱勿用。大衍之數虛一不用，謂此爻也。九二見龍在田，利見大人。注：坤為田，大人謂天子。二升坤五，下體離，離為見，故曰見龍在田。群陰應之，故曰利見大人。

The text says: Initial Nine, the dragon is hidden and does not act. Hui Dong's commentary: The Book of Changes counts upwards, so the energy arises from below, hence the first line is taken as the starting point. Qian represents the dragon, and at this time the yang energy is hidden in the lower position, so it is called "the hidden dragon"; it has just begun to emerge, its form is not yet clear, hence it says "not to act." The number of the Great Derivation leaves one line unused, which refers precisely to this line. The text says: Nine in the Second, the dragon appears in the fields, favorable to meet a great person. Hui Dong's commentary: Kun represents the fields, "great person" refers to the Son of Heaven. Nine in the Second rises to the fifth position of Kun, forming the body of Li below, Li symbolizes appearance and meeting, hence it says "the dragon appears in the fields"; all the yin lines of Kun respond to it, hence it says "favorable to meet a great person."

九三君子終日乾乾，夕惕若夤，厲無咎。注：三於三才為人道，有乾德而在人道，君子之象。惕，懼；夤，敬；厲，危也。離為日，坤為夕，以乾接乾，故曰乾乾。四變坎為惕，乾為敬，故夕惕若夤。三多凶，故厲；因時而惕，故無咎。俗本脫夤，今從古。

The text says: Nine in the Third, the gentleman is diligent and unremitting all day, still cautious and respectful by evening, though in a dangerous situation, there is no fault. Hui Dong's commentary: The third line belongs to the human element among heaven, earth, and humanity. It possesses the vigorous virtue of Qian and is in the position of humanity, thus representing the image of the gentleman. "Tì" means caution, "Yín" means respect, and "Lì" means danger. Li symbolizes the daytime, while Kun symbolizes dusk; Nine in the Third is above the outer trigram Qian, so it is Qian supporting Qian, hence called "Qian Qian." The fourth line changes into Kan, which has the image of worry and caution; Qian also has the meaning of respect and caution, thus saying "evening caution as if respectful." The third line is often associated with misfortune, hence called "danger"; but because it is cautious according to the time, it does not bring calamity. The common version omits the character "Yín," here following the ancient text.

九四或躍在淵無咎。注：躍，上也；淵謂初。四失位，故上躍。居五者，欲下居坤初，求陽之正，故無咎。九五飛龍在天，利見大人。注：五體離，離為飛，五在天，故曰飛龍在天。二變應之，故利見大人。虞氏謂文王書經繋庖犧於乾五，造作八卦，備物致用，以利天下，天下之所利見是也。

The text says: Nine in the Fourth, perhaps leaps upward, perhaps remains in the deep abyss, without fault. Hui Dong's commentary states: "Leap" refers to upward movement, and "abyss" refers to the First Line. Nine in the Fourth, being a yang line in a yin position, is out of place, hence it leaps upward; the idea of occupying the fifth position originally meant to descend and occupy the first position of the坤 (Earth) trigram, so that each yang line is in its proper place, thus there is no fault. The text says: Nine in the Fifth, the dragon flies and ascends to the sky, favorable for meeting a great person. Hui Dong's commentary states: Nine in the Fifth is located in the upper trigram, which is Li (Fire), symbolizing flying and rising; Five also occupies the heavenly position, hence it is said "the dragon flies in the sky"; Nine in the Second changes to correspond with it, hence "favorable for meeting a great person." Yu Fan believes that King Wen composed the text, attaching Fuxi to the Nine in the Fifth of the Qian (Heaven) trigram, saying that he created the eight trigrams, perfected objects to their full use, and benefited the world, which is exactly the great person that the people delight in seeing.

上九忼龍有悔。注：窮高曰忼。陽極於上，當下之坤三，失位無應，窮不知變，故有悔。用九。注：九六者，爻之變。坤為用，發揮於剛柔而生爻，立地之道，故稱用也。見群龍無首吉。注：群龍，六龍也。時乘六龍以御天，故曰見群龍。乾為首，坤下承之，故無首吉。象曰：天德不可為首也。

The text says: Upper Nine, a lofty dragon will have regret. Hui Dong's own commentary: reaching the highest point is called "kang." Yang energy rises to the utmost and reaches its limit, it should descend to the third line of the Kun hexagram. Now that it has lost its position and has no responding line, it reaches its limit without knowing change, hence there is regret. The text says: Using Nine. Hui Dong's own commentary: Nine and Six refer to the movement of lines. Kun is "use," it generates lines by acting between yin and yang, establishing the way of the earth, hence it is called "use." The text says: A group of dragons appear, none taking the lead, which is auspicious. Hui Dong's own commentary: "Group of dragons" refers to six dragons. The "Commentary on the Judgment" says riding six dragons in accordance with time to govern the heavenly way, hence it says "seeing a group of dragons." Qian symbolizes the head, Kun is below supporting it, hence "without a head" brings auspiciousness. The "Image Commentary" says: Heavenly Virtue cannot take precedence.

疏：「易逆」至「爻也」。《說卦》云：「易逆數也。」注云：「易氣從下生，故云逆數。」《繋》上曰：「錯綜其數。」虞翻彼注云：「逆上曰錯，卦從下升，故曰錯綜其數。」《乾鑿度》曰：「易氣從下生。」鄭玄注云：「易本無形，自微及著，故氣從下生，以下爻為始」是也。

Hui Dong's commentary on the passage (commentary on the section from "The Book of Changes is counted in reverse order" to "this line") states: The "Say of the Trigrams" says, "The Book of Changes is counted in reverse order." The annotation explains that the energy of the Book of Changes arises from the bottom upwards, hence called "reverse counting." The "Xici Upper Transmission" says, "interweaving and combining its numbers." Yu Fan notes there, "counting upwards in reverse is called '错' (interweaving), and the hexagram grows from the bottom upwards, hence it is said 'interweaving and combining its numbers.'" The "Qianzuo Du" says, "the energy of the Book of Changes arises from below." Zheng Xuan annotates, "the Book of Changes originally has no form, it moves from subtle to manifest, so the energy arises from below, taking the lowest line as the starting point." This is exactly the same principle.

乾為龍，九家《說卦》文。乾之所以取象於龍者，《管子》曰：「伏闇能存而能亡者，蓍龜與龍是也。龜生於水，發之於火，於是為萬物先，為禍福正。龍生於水，被五色而遊，故神。欲小則化如蠶蠋，欲大則藏於天下，欲尚則陵於雲氣，欲下則入於深泉，變化無日，上下無時，謂之神。龜與龍，伏闇能存而能亡者也。」

"The trigram Qian represents the dragon," as stated in the Jiujia version of the "Shu Guan Zhuan." The reason why Qian is associated with the dragon is clearly explained in the "Guanzi": "Those that can exist and disappear in the dark are the yarrow stalks, the tortoise shell, and the dragon. The tortoise lives in water but requires fire to produce omens, thus it can be the first among all things and determine the correctness of fortune and misfortune. The dragon lives in water, adorned with five colors, and thus is extraordinary: it can become small like a silkworm, or large enough to hide throughout the world, or ascend above the clouds, or descend into deep springs. Its transformations are not bound by days, and its ascents and descents are not restricted by time. This is called divine. The tortoise and the dragon are precisely those that can exist and disappear in the dark."

若然，乾之取象於龍，以其能變化也。《荀子》曰：「變化代興，謂之天德。」天德，元也。天之元兼五色，故龍被五色。《文言》曰：「潛龍勿用，下也。」又曰：「陽氣潛藏。」故曰潛龍。「其初難知」，下《繋》文。初尚微，故難知。

Looking at this, the trigram Qian is taken as representing the dragon because it is capable of transformation. The "Xunzi" says: "The alternation and transformation of yin and yang arise, which is called Heavenly Virtue." Heavenly Virtue is also referred to as "Yuan." The Heavenly Principle (Yuan) encompasses the five colors, so the dragon is said to be adorned with five colors. The "Wenyan Zhuan" says: "The hidden dragon is not yet in use, because it is in the lowest position." It also says: "Yang energy is still concealed." Therefore, it is called "the hidden dragon." The phrase "its initial state is difficult to know" comes from the "Xici Zhuan." The phenomenon of the first line is still subtle, so it is hard to see clearly.

荀爽注「大衍之數五十」云：「乾初九潛龍勿用，故用四十九。」初九，元也，即太極也。太極函三為一，故大衍之數虛一不用耳。若然，用九之義六龍皆御，而初獨不用者，但易有六位，乾稱六龍，六位之成、六龍之御皆有其時，初當潛隱，故稱勿用。然萬物所資始，王位在德元，以一持萬，以元用九，吾道之貫、天下之治，皆是物也。

Xun Shuang's commentary on "The Great Derivation Number is Fifty" says: "The first yang line of the Qian hexagram is the hidden dragon that should not be used, so only forty-nine are used." The first yang line is "Yuan," which is the Taiji. The Taiji contains three and returns to one, so one is left out in the Great Derivation Number. According to this, the meaning of "All Nines" should be six dragons jointly governing the heavenly way, so why is the first yang line not used? Because the Book of Changes has six lines, and the Qian hexagram refers to six dragons. The accomplishment of the six positions and the governance of the six dragons each have their own time; the first yang line is at the time of concealment, hence it is said "should not be used." However, all things depend on it for their beginning, and the position of the king is also connected to "De Yuan." Using one to govern all things, using Yuan to manage the nine; Confucius' statement "My way is to be unified through one principle" and the reason why the world is governed well, all refer to the same thing.

「坤為」至「大人」。此荀爽義也。與坤旁通，坤土稱田。《釋言》曰：「土，田也。」《太玄》曰：「觸地而田之。」故曰坤為田也。許慎《五經異義》曰：「《易》孟京說，有君人五號：帝，天稱也；王，美稱也；天子，爵號，三也；大君者，與上行異，四也；大人者，聖明德備，五也。」其說本《乾鑿度》。是大人與天子同在五號之中，故云大人謂天子。王肅謂聖人在位之目，義亦同也。

Hui Dong's commentary (self-commentary from "Kun represents field" to "favorable to see a great man") states: This is Xun Shuang's view. Qian and Kun "mutually communicate," meaning the two trigrams have their six lines entirely opposite in yin and yang, being complementary to each other. Kun represents earth, and earth is called field. The Er Ya says: "Earth is field." The Tai Xuan says: "To touch the land and cultivate it." Therefore, Kun represents field. Xu Shen's Wujing Yiyi says: "The school of Change, the Meng family and Jing family, refer to the ruler with five titles: 'Emperor' is the title matching heaven; 'King' is a respectful term; 'Son of Heaven' is a rank, third; 'Great Lord' differs from the previous ones, being fourth; 'Great Man' refers to a sage with complete virtue, being fifth." This view comes from the Qian Zao Du. Thus, "Great Man" and "Son of Heaven" are both among the five titles, so "Great Man" refers to the Son of Heaven. Wang Su believes "Great Man" is the title of a sage in office, which is consistent with this meaning.

九二陽不正，故當升坤五。五降二體離，《說卦》曰：「相見乎離。」故離為見。二升坤田，故見龍在田。坤群陰應之，故利見大人也。「三於」至「之象」。此鄭玄義也。五爻皆有龍象，三獨稱君子者，以易有三才，三於三才為人道。《文言》曰：「君子行此四德者，故曰乾元亨利貞。」是君子為有乾德而在人道者。經凡言君子皆謂九三也。

Nine two, with a yang line in a yin position and not in the correct place, should ascend to the fifth position of the坤卦. The fifth line of坤 descends to the second position, and the lower trigram becomes the structure of the离卦. The "Sayings of the Trigrams" states, "They meet at the离," so the离 has the image of "seeing." When nine two ascends to the fifth position of坤, it is said, "The dragon appears in the field." The numerous yin lines of坤 all respond, so it is said, "It is beneficial to see the great man." Hui Dong's commentary (self-note from "three in the three realms of heaven, earth, and humanity" to "the image of the gentleman") states: This is Zheng Xuan's view. The other five lines of the乾卦 take the image of the dragon, but only the third line is called "the gentleman," because the Book of Changes divides the three realms of heaven, earth, and humanity. The third line belongs to the realm of humanity in the three realms. The "Discourse on the Changes" says: "The gentleman practices the four virtues of originality, prosperity, benefit, and constancy, hence the乾 is called originality, prosperity, benefit, and constancy." This shows that "the gentleman" refers to a person who possesses the virtue of the乾 and is in the position of humanity. Every time the text mentions "the gentleman," it refers to the nine three.

「惕懼」至「從古」。惕懼，鄭義也。《說文》曰：「夤，敬惕也。」《文言》曰：「雖危無咎。」故知厲為危也。「離為日，坤為夕」，虞翻義也。虞以陽息至三，二變成離，離為日。《繫》上曰：「剛柔者，晝夜之道也。」荀彼注云：「乾為晝，坤為夜。」《說文》：「夜從夕。」襄十三年《春秋傳》曰：「窀夕之事。」杜預注云：「夕，夜也。」是夕與夜同義，故知坤為夕也。

Hui Dong's commentary (self-note: "惕, fear; 冤, reverence" to "now follow the ancient text") says that interpreting "惕" as caution and fear is Zheng Xuan's view. The Shuowen Jiezi says: "Yin means reverence, caution, and vigilance." The Wenyan Zhuan says, "Although dangerous, there will be no mistake," indicating that "厉" should be interpreted as danger. "Li represents the sun, and Kun represents the evening" is Yu Fan's view: Yu Fan believed that when the yang energy reaches the third line, the second line changes to become Li, which then represents the sun. The Xi Ci Shang Wen says: "The interaction of yang and yin is the way of day and night." Xun Shuang commented there: "Qian represents day, and Kun represents night." The Shuowen Jiezi says the character "night" is composed of "xi." The Spring and Autumn Zuo Zhuan, Xianggong 13th year, mentions the term "zhun xi" (funeral matters at night), and Du Yu's commentary says: "Xi means night." Therefore, "xi" and "night" have the same meaning, so we know that Kun can symbolize dusk.

三與外體接，以乾接乾，故曰乾乾。荀氏謂承乾行乾，義亦同也。「坎為惕，乾為敬」，亦虞義也。《說卦》曰：「坎為加憂。」故為惕。乾為天，《周語》曰：「言敬必及天。」又曰：「象天能敬。」韋昭注云：「象天之敬，乾乾不息。」故知乾為敬也。寅本訓敬，今從夕，敬不衰於夕，夕惕之象。

Nine in the Third connects with the outer trigram, so乾 follows乾, hence the phrase '乾乾'. Xun Shuang interprets it as following and practicing the way of乾, which means the same thing. 'Kan represents vigilance, and乾 represents respect' is also Yu Fan's view. The 'Say of the Hexagrams' states 'Kan represents deep worry', so Kan can symbolize vigilance.乾 represents Heaven. The 'Guoyu · Zhouyu' says 'when talking about respect, one must mention Heaven', and also says 'emulating Heaven and being respectful', Wei Zhao's annotation states: 'emulating Heaven's respectful caution is to be strong and unceasing'. Thus, we know that乾 can symbolize respect. The character '寅' originally means respect. The character '夤' adds 'xi' on top of '寅', signifying that the heart of respect and caution does not diminish even at night, which precisely reflects the image of 'xi ti' (night vigilance).

俗本皆脫夤字。《說文》夕部引《易》曰：「夕惕若夤。」案許慎敘曰：「其偁《易》孟氏古文也。」是古文《易》有夤字。虞翻傳其家五世孟氏之學，以乾有夤敬之義，故其注《易》以乾為敬。俗本脫夤，今從古增入也。

The commonly circulated vulgar editions all omit the character 「夤」. The "Sayings of the Classic of Changes" cited under the "Xi" section of the "Shuo Wen Jie Zi" states it as "Xi Ti ruo Yin". According to Xu Shen's own account, "the version of the Classic of Changes cited in the book is the ancient text of the Meng clan." This shows that the ancient text of the Classic of Changes indeed contains the character 「夤」. Yu Fan's family had inherited the Meng clan's school of the Classic of Changes for five generations. Since the Qian trigram has the meaning of reverence and caution, he interpreted the Qian trigram as reverence. Since the vulgar editions have omitted 「夤」, now we restore it back into the text according to the ancient version.

「躍上」至「無咎」。此荀義也。躍，上，《廣雅》文。荀以地下稱淵，故謂淵為初。四本陰位，故非上躍居五者，即欲下居坤初。五與初皆陽之正位，故《文言》曰：「上下無常，非為邪也。」

Hui Dong's commentary (from the note "Jumping, meaning upward" to "Therefore, there is no blame") states that this is Xun Shuang's view. He interprets "jumping" as "upward," based on the Guangya. Xun Shuang believed that what is below the earth is called a deep pool, so he explains "deep pool" as the first line. The fourth line is originally a yin position, so here it is not moving upward to occupy the fifth position, but rather wanting to descend to the first position of the Kun hexagram. Both the fifth and first positions are proper positions for a yang line, so the Wenyan Zhuan says: "Going up and down without fixed direction, does not mean doing perverse things."

荀氏易例：乾在二者當上升坤五，在四者當下居坤初，在上者居坤三；坤在五者當下居乾二，在三者居乾上，在初者居乾四。如是則爻皆得位。乾四當居初，今以或躍為居五者，案乾寳注此經云：「初九，復也；九二，臨也；九三，泰也；九四，大壯也；九五，夬也；上九，乾也。坤初六，遘也；六二，也；六三，否也；六四，觀也；六五，剝也；上六，坤也。」消息十二卦實乾坤十二爻。九四體大壯，經云「藩泆不羸，壯於大轝之腹」，謂居五也，是四亦有居五之義矣。

Xun Shuang's interpretation of the Book of Changes is that the lines of the Qian trigram should move up to the fifth line of the Kun trigram when they are in the second position, and move down to the first line of the Kun trigram when they are in the fourth position, and those in the upper position should move down to the third line of the Kun trigram. Similarly, the lines of the Kun trigram should move down to the second line of the Qian trigram when they are in the fifth position, move up to the upper line of the Qian trigram when they are in the third position, and move up to the fourth line of the Qian trigram when they are in the first position. In this way, each line can return to its proper position. According to this principle, the fourth line of the Qian trigram should originally move down to the first position, but now it is interpreted as being in the fifth position, because Gan Bao's commentary on this passage says: "The initial line of Qian corresponds to the卦 of Fu, the second line corresponds to the卦 of Lin, the third line corresponds to the卦 of Tai, the fourth line corresponds to the卦 of Da Zhuang, the fifth line corresponds to the卦 of Guai, and the upper line corresponds to the卦 of Qian. The initial line of Kun corresponds to the卦 of Gou (i.e., Gou), the second line corresponds to the卦 of Dun (the text here is missing a name of a卦, which should be Dun), the third line corresponds to the卦 of Pi, the fourth line corresponds to the卦 of Guan, the fifth line corresponds to the卦 of Bo, and the upper line corresponds to the卦 of Kun." The twelve message trigrams are actually the twelve lines of Qian and Kun. The fourth line of Da Zhuang corresponds to the fifth position, as the text of the fourth line of Da Zhuang says, "The fence is broken but the ram's horn is not entangled, strength is in the axle of the big cart," which refers to being in the fifth position, showing that the fourth line also has the meaning of being in the fifth position.

「五體」至「是也」。《說文》釋龍曰：「春分而登天，秋分而潛淵。」陽息至五體夬，夬三月卦，龍已登天，故有是象。四變五體離，《說卦》曰：「離為雉。」郭璞《洞林》曰：「離為朱雀。」是離有飛鳥之象，故曰飛。五於三才為天道，又天位也，故飛龍在天。此上虞義也。二已變正應五，故利見大人。

Hui Dong's commentary (self-commentary from "five elements depart" to "this is what the world benefits from") says: The "Shuo Wen Jie Zi" explains the character "long" as meaning "on the spring equinox it ascends to heaven, on the autumn equinox it retreats to the deep abyss." When the yang energy reaches the fifth line, the hexagram becomes "Gua," which is the hexagram of the third month. At this time, the dragon has already ascended to heaven, hence the imagery. When the fourth line changes, the upper trigram where the fifth line is located becomes the trigram Li; the "Shuo Gua Zhuan" says "Li represents the pheasant," and Guo Pu's "Dong Lin" says "Li represents the Vermilion Bird," indicating that Li has the image of flying birds, hence the term "fly." The fifth line belongs to the heavenly aspect in the trinity of heaven, earth, and humanity, and it is also the position of the Son of Heaven, hence the phrase "a dragon flying in the heavens." All of this is according to Yu Fan's interpretation. The nine two has already changed to become correct and corresponds with the nine five, hence "it is advantageous to see a great man."

《乾鑿度》曰：「三畫已下為地，四畫已上為天，物感以動，類相應也。動於地之中則應於天之中，動於地之上則應於天之上。初以四，二以五，三以上，此之謂應。」是言六爻相應之義也。易重當位，其次為應，故彖傳言應者十有七卦。六十四卦之中，有當位而應者，有當位而不應者，有不當位而應者。若皆陰皆陽謂之敵應，《艮》彖傳所謂「上下敵應，不相與」也。

The "Qian Zao Du" says: "Three lines are associated with the earth, and four lines are associated with heaven. Things of the same kind respond to each other. If a movement occurs in the middle position of the earth, it corresponds to the middle position of heaven; if a movement occurs in the upper position of the earth, it corresponds to the upper position of heaven. The first line corresponds to the fourth line, the second line corresponds to the fifth line, and the third line corresponds to the top line. This is called 'response'." This explains the principle of correspondence among the six lines. The "Book of Changes" places great emphasis on the proper position of lines, and only then does it discuss correspondence. Therefore, the Commentary on the Judgment mentions "response" in seventeen hexagrams. Among the sixty-four hexagrams, there are those with proper position and correspondence, those with proper position but no correspondence, and those without proper position but with correspondence. If two corresponding lines are both yin or both yang, it is called "enemy response," which is what the Commentary on the Judgment of the "Gen" hexagram refers to when it says, "the upper and lower lines are in enemy response, and they do not relate to each other."

今乾二五敵應而稱利見大人者，乾用九，坤用六，乾二升五而應坤，坤五降二而應乾，故皆云利見大人。例諸他卦，或兩爻敵應，亦得變而相應也。虞氏以卦辭爻辭皆文王所作，庖犧德合乾五，故繋於九五。《冠禮記》曰：「天下無生而貴者。」《天問》曰：「登立為帝，孰道尚之。」王逸注云：「言伏羲始作八卦，修行道德，萬民登以為帝，誰開道而尚之。」是伏羲亦自下升也。

Now the second and fifth lines of the Qian hexagram are both yang, which normally would be opposing, yet it still says "favorable to see a great man." This is because Qian uses all nines and Kun uses all sixes: when the second line of Qian rises to the fifth position, it corresponds with Kun, and when the fifth line of Kun descends to the second position, it also corresponds with Qian. Therefore, both places say "favorable to see a great man." By the same reasoning, in other hexagrams, even if two lines are originally opposing, they can change positions and become corresponding. Yu Fan believed that both the hexagram statements and the line statements were composed by King Wen. Fuxi's virtue corresponds with the fifth line of Qian, so he is associated with the ninth line of the fifth position. The text in the Book of Rites, "The Ritual of the Adult Ceremony" says: "There is no one born into a position of honor." The "Heavenly Questions" from the Chu Ci asks: "Who guided and promoted him to become emperor?" Wang Yi's commentary says: "It refers to Fuxi who first created the eight trigrams, practiced virtue, and was elected emperor by the people. But who actually guided and promoted him?" This shows that Fuxi also rose from a lower position to a higher one.

象曰：「大人造也。」《文言》曰：「聖人作而萬物覩。」聖人作，是造作八卦也；萬物覩，是利見大人也。「窮高」至「有悔」。窮高曰忼，王肅義也。忼，高也，極也，故曰窮高。「陽極於上，當下之坤三」，此九家義也，荀氏例亦如此。九居上為失位，應在三，三陽爻，故無應。《繋》下曰：「易窮則變。」窮不知變，猶言知進而不知退也，故有悔。京房《見積算》曰：「靜為悔，發為貞。」是有悔為不變之義也。

The Image Commentary says: "A great person initiates something." The Discourse on the Literary Meaning says: "When the sage arises, all things look up to him." What is meant by "the sage initiates" is the creation of the eight trigrams. What is meant by "all things see" is the benefit of seeing the great person. Hui Dong's annotations (with his own note from "when the highest is reached it becomes 'kang'" to "therefore there is regret") say that calling the extreme of high as "kang" is Wang Su's view. "Kang" means high and extreme, so it is called "extreme high." A yang line reaching the highest position and reaching its extreme should descend to the third line of the坤卦, which is the view of the nine schools of the Yi. Xun Shuang's general practice is also like this. A yang line in the upper position is out of place, its responding line is at the third line, and the third line is also a yang line, so there is no correspondence. The Commentary of the Later Wings says, "When the Yi reaches its extreme, it must change." When reaching the extreme without knowing change, it is like knowing only to advance but not to retreat, hence there is regret. Jing Fang's "See Accumulated Calculations" says: "Stillness is called regret, and movement and change is called zhen." Thus, "there is regret" precisely means not knowing change.

「九六」至「用也」。《乾鑿度》曰：「陽動而進，變七之九；陰動而退，變八之六。」是九六者，爻之變也。坤，陰消之卦，起遘終乾，萬物成熟，成熟則給用，故坤為用。六畫稱爻，庖犧分天象為三才，以地兩之，為六畫。爻有剛柔，故發揮於剛柔而生爻。立地之道曰柔與剛，剛柔地道，故稱用也。

Hui Dong's commentary (self-commentary from "Nine and Six are the changes of the lines" to "Therefore it is called 'use'") states: The "Qianzuo Du" says: "When a yang line moves forward, it changes from seven to nine; when a yin line moves backward, it changes from eight to six." This shows that nine and six refer to the changes of the lines. The hexagram of Kun represents the decline of yin energy. It begins with "Gou" and ends with Kun (the original text says "end with Qian"), meaning that all things reach maturity here, and when things are mature, they can be used, so Kun symbolizes "use." The six lines are called "yao": Fuxi divided celestial phenomena into three categories, then doubled the earthly path, resulting in six lines. Yao are divided into yang and yin, so it is said that they are generated through the interaction of yang and yin. The "Shuogua Zhuan" says, "Establishing the earthly path is called yin and yang." Since yang and yin belong to the earthly path, they are called "use."

「群龍」至「首也」。乾六爻皆龍，故曰群龍，是群龍即六龍也。荀注九二見龍云：「見者，居其位。」是見群龍亦謂六龍皆居天位也。但龍之潛、見、惕、躍、飛、忼各有其時，是以彖傳、文言皆云「時乘六龍以御天」。六龍乘時御天，即用九見群龍之義也。乾為首，《說卦》文。乾位天德，坤下承之，故無首吉。《漢書》張竦曰：「德無首者襃不檢。」義與此同。引象傳者，明坤不可為天德之首也。

Hui Dong's commentary (self-commentary from "group of dragons, six dragons" to "heavenly virtue cannot be the leader" section): The six lines of the Qian hexagram all take the image of dragons, so it is called "group of dragons," indicating that "group of dragons" refers to the six dragons. Xu Shuang's commentary on line nine two says: "What is meant by 'seeing the dragon' is that the dragon is in its proper position." According to this, "seeing the group of dragons" means that the six dragons each occupy the heavenly position. However, the dragon's states of being hidden, appearing, alert, leaping, flying, and vigorous occur at different times, so the Commentary on the Judgment and the Discourse on the Image both say "according to time, riding the six dragons to govern the heavenly way." The six dragons riding according to time to govern heaven is exactly the meaning of "seeing the group of dragons" in the use of all nines. "Qian is the leader" comes from the Commentary on the Changes. Since Qian occupies the position of heavenly virtue and Kun is below supporting it, therefore "without a leader" it is auspicious. The words of Zhang Song recorded in the Han Shu say: "If virtue is great enough that no one can be ahead of it, then praising it does not follow the usual pattern." The meaning is similar. Hui Dong cites the Commentary on the Image to show that Kun cannot take the position of the leader of heavenly virtue.

樂出於易，易之乾坤十二爻即樂之十二律也。《周語》伶州鳩論六律六呂之義曰：「為之六間，以揚沈伏而黜散越也。元間大呂，助宣物也。」韋昭注云：「六間，六呂在陽律之間。呂，陰律，所以侶間陽律，成其功。十二月大呂，坤六四也。元，一也。陰繫於陽，以黃鐘為主，故曰元間，以陽為首，不名其初，臣歸功於上之義也。」是言陰無首以陽為首，與用九之義同也。

Music originates from the Yi Classic. In the Yi, the twelve lines of the trigrams Qian and Kun correspond to the twelve tones of music. The Guoyu · Zhou Yu records Ling Zhoujium's explanation of the six tones and six lü (the six yang tones and six yin tones): "Six intervals are established to promote the hidden and subdued energies and to eliminate scattered and chaotic sounds. The first interval is Da Lu, which helps to promote the growth of all things." Wei Zhao's commentary says: "The so-called six intervals are the six yin tones situated between the six yang tones. The yin tones belong to the yin category and are used to accompany and interleave with the yang tones, thus completing the function of the yang tones. The Da Lu of the twelfth month corresponds to the sixth line of the Kun trigram, the 'Yuan' refers to one. Yin depends on yang, with Huangzhong as the main tone, so it is called 'Yuan Jian,' meaning that yang is placed first, and it does not call itself the first — this is exactly the meaning of a minister attributing merit to the sovereign." This shows that yin does not take precedence but places yang first, which is the same as the meaning of "wu shou" (no beginning) in the use of nine.

坤元亨。注：乾流坤形，坤凝乾元，終亥出子，品物咸亨，故元亨。利牝馬之貞，君子有攸往。注：坤為牝，乾為馬，陰順於陽，故利牝馬之貞。乾來據坤，故君子有攸往。先迷後得主，句。利。注：坤為迷，消剝艮為迷復，故先迷。震為主，反剝為復，體震，故後得主。利。

The text says: "Kun, Yuan, Heng." Hui Dong's commentary: The qi of Qian spreads and Kun takes shape, and Kun gathers the original qi of Qian; the yin qi ends at Hai, and the yang qi begins at Zi, so all things become connected, hence it is said "Yuan Heng." The text says: "It is advantageous to be like a female horse that maintains constancy, the gentleman has a direction to go." Hui Dong's commentary: Kun symbolizes the female, Qian symbolizes the horse, and yin follows yang, hence it is said "advantageous to be like a female horse that maintains constancy"; Qian comes to occupy the position of Kun, hence "the gentleman has a direction to go." The text says: "First losing direction, then finding the master (Hui Dong marks a 'ju' character under the character 'zhu', indicating a pause here), advantageous." Hui Dong's commentary: Kun has the appearance of confusion, yin wanes until the hexagram of "Bao" and the upper trigram becomes Gen, which is the appearance of "confusion and returning," hence it is said "first losing direction"; Zhen symbolizes the master, and "Bao" reversed becomes "Fu," with the lower trigram being Zhen, hence it is said "then finding the master," thus it is advantageous.

西南得朋，東北喪朋，安貞吉。注：爻辰初在未，未，西南陰位，故得朋；四在丑，丑，東北陽位，故喪朋。地闢於丑，位在未，未沖丑為地，正承天之義也，故安貞吉。虞氏說此經以納甲，雲此易道陰陽消息大要也，謂陽月三日變而成震出庚，至月八日成兌見丁，庚西丁南，故西南得朋，謂二陽為朋，故兌君子以朋友講習，彖曰「乃與類行」。二十九日消乙入坤，滅藏於癸，乙東癸北，故東北喪朋，謂之以坤滅乾，坤為喪也。

The text says: Going to the southwest will gain friends, going to the northeast will lose friends, and maintaining a steady and upright position brings good fortune. Hui Dong's commentary states: According to the method of "Yao Chen," the first line of the Hexagram坤 (Kun) is at the position of "Wei," which is in the southwest, belonging to the yin position, hence gaining friends; the fourth line is at "Chou," which is in the northeast, belonging to the yang position, hence losing friends. The earth was created at "Chou," and the position of Kun is at "Wei," with "Wei" and "Chou" opposing each other but both belonging to the earth position. This precisely contains the meaning of serving heaven, hence "maintaining a steady and upright position brings good fortune." Yu Fan, on the other hand, explains this passage using "Najia" stem assignment, stating that this is the main outline of the yin and yang changes in the Book of Changes: On the evening of the third day of each month, the moon changes into the trigram Zhen (Thunder), emerging from the direction of Geng; by the eighth day, it becomes the trigram Dui (Lake), appearing in the direction of Ding. Geng is in the west, and Ding is in the south, hence "gaining friends in the southwest" — two yang lines of the same type gathering together is called "friends," so the trigram Dui says that the gentleman associates with friends for study and discussion, and the Commentary on the Judgment says "those with ability go together with their kind." By the twenty-ninth day, the moon's light disappears in the direction of Yi and enters the trigram Kun, becoming hidden and concealed in the direction of Gui; Yi is in the east, and Gui is in the north, hence "losing friends in the northeast" — this is called the trigram Kun extinguishing the trigram Qian, hence the trigram Kun has the image of loss.

疏：「乾流」至「元亨」。此虞義也。坤為形，乾之坤成坎，坎水流坤，是乾流坤形也。坤消乾自初，初為元，坤初六傳曰「陰始凝也」，是坤凝乾元也。坤終於亥，出乾初子，陰陽氣通，品物咸亨，故元亨。

Hui Dong's commentary (self-commentary from "Qian flows Kun shape" to "thus Yuan Heng" section): This is Yu Fan's view. Kun governs form, Qian entering Kun produces Kan, which represents water. Water flows over the land of Kun, which is called "Qian flows Kun shape." The dissolving of Kun over Qian starts from the first line, and the first line is precisely "Yuan." The "Image Commentary" of the first line of the Kun hexagram says "the yin energy begins to gather," which is called "Kun gathers Qian Yuan." The end of Kun's energy is at the亥 position, while the first line of Qian begins at the子 position. Thus, the energies of yin and yang are connected, and all things become harmonious, hence it is said "Yuan Heng."

「坤為」至「攸往」。坤為牝，九家《說卦》文；乾為馬，《說卦》文。坤，順也，故為牝；乾，健也，故為馬。以陰順陽，傳曰「柔順利貞」，故利牝馬之貞也。凡卦辭爻辭言利者，《繋》下云「變動以利言」，故乾坤變動皆言利也。君子謂陽，陰順於陽，陽來據坤初三五之位，故君子有攸往也。

Hui Dong's commentary (self-commentary from "Kun represents the female" to "the gentleman has a destination") states: "Kun represents the female" comes from the Nine Schools version of the "Commentary on the Changes," while "Qian represents the horse" comes from the current version of the "Commentary on the Changes." The virtue of Kun is flexibility and obedience, so it symbolizes the female; the virtue of Qian is strength and vigor, so it symbolizes the horse. Yin follows Yang, and the "Commentary on the Judgment" says "flexible and obedient, it is advantageous to maintain the correct path," hence the statement "advantageous for the female horse to be faithful." Whenever the hexagram statements or line statements mention "advantageous," the "Lower Commentary on the Changes" says "movement is discussed in terms of advantage and disadvantage," so whenever Qian or Kun has movement, it is said to be "advantageous." "The gentleman" refers to the yang line; Yin follows Yang, and the yang line occupies the first, third, and fifth positions, which are originally yang positions in the Kun hexagram, hence the statement "the gentleman has a destination."

「坤為」至「主利」。坤為迷，九家《說卦》文。剝上體艮，消剝為坤。剝上九曰「小人剝廬」，虞注云：「上變滅艮，坤陰迷亂，故小人剝廬。」是消剝為迷復，先迷之象也。《序卦》曰：「主器者莫若長子，故受之以震。」是震為主也。剝窮上反下為復，故反剝復初體震，震為主，故後得主乃利也。

Hui Dong's commentary (self-commentary from "Kun represents confusion" to "thus the later one gains mastery and is beneficial" section): "Kun represents confusion" comes from the Nine Schools version of the "Sayings on the Hexagrams." The upper trigram of the "Bao" hexagram is Gen, and when the yin energy is eliminated to the point of "Bao," it proceeds to become "Kun." The line statement of the upper ninth line of the "Bao" hexagram says, "The petty person loses his dwelling." Yu Fan commented: "When the upper line changes, the Gen image disappears, and the yin energy of Kun becomes confused, hence the petty person loses his dwelling." This shows that when yin energy is eliminated to the point of "Bao," it is exactly "confusion and return," which is the image of "first confusion." The "Sequence of Hexagrams" says: "There is no one more suitable than the eldest son to preside over the ancestral temple and sacrificial vessels, hence using the Zhen hexagram to follow after." This shows that Zhen represents mastery. When "Bao" reaches its upper line and reaches its extreme, it returns to the lower and becomes "Fu." Therefore, from "Bao" reversing to "Fu," the initial line of "Fu" forms the Zhen structure, with Zhen representing mastery, hence saying "the later one gains mastery" and it is beneficial.

「爻辰」至「故也」。此劉歆義，歆說詳《三統暦》也。爻辰者，謂乾坤十二爻所值之辰。乾貞於十一月子，間時而治六辰；坤貞於六月未，亦間時而治六辰。乾左行，坤右行。十一月子，乾初九也；十二月丑，坤六四也；正月寅，乾九二也；二月卯，坤六五也；三月辰，乾九三也；四月己，坤上六也；五月午，乾九四也；六月未，坤初六也；七月申，乾九五也；八月酉，坤六二也；九月戌，乾上九也；十月亥，坤六三也。二卦十二爻而朞一歲。鄭氏說易專用爻辰十二律，取法於此焉。

Hui Dong's commentary (from the note "the yao chen starts at Wei" to "therefore, the virtue of uprightness is auspicious") states that this is Liu Xin's view, which is detailed in the "San Tong Li." The term "yao chen" refers to the twelve earthly branches corresponding to the twelve lines of the Qian and Kun hexagrams. The Qian and Kun hexagrams together have twelve lines, which correspond exactly to the twelve earthly branches and the twelve months. The lines of the two hexagrams alternate and are arranged in sequence, so the Qian hexagram has six yang branches: Zi, Yin, Chen, Wu, Shen, and Xu, while the Kun hexagram has six yin branches: Chou, Mao, Si, Wei, You, and Hai. The Qian hexagram starts with the Zi branch of the eleventh month and governs every other branch, covering six branches in total. The Kun hexagram starts with the Wei branch of the sixth month and also governs every other branch, covering six branches in total. The Qian hexagram moves in a counterclockwise direction, while the Kun hexagram moves in a clockwise direction. The specific matching is as follows: the Zi branch of the eleventh month corresponds to the initial line of Qian (initial nine), the Chou branch of the twelfth month corresponds to the sixth line of Kun (six at the beginning), the Yin branch of the first month corresponds to the second line of Qian (nine in the second), the Mao branch of the second month corresponds to the fifth line of Kun (six in the fifth), the Chen branch of the third month corresponds to the third line of Qian (nine in the third), the Si branch of the fourth month corresponds to the top line of Kun (six at the top), the Wu branch of the fifth month corresponds to the fourth line of Qian (nine in the fourth), the Wei branch of the sixth month corresponds to the first line of Kun (six at the beginning), the Shen branch of the seventh month corresponds to the fifth line of Qian (nine in the fifth), the You branch of the eighth month corresponds to the second line of Kun (six in the second), the Xu branch of the ninth month corresponds to the top line of Qian (nine at the top), and the Hai branch of the tenth month corresponds to the third line of Kun (six in the third). The twelve lines of the two hexagrams cover the entire year. Zheng Xuan's interpretation of the Book of Changes specifically used the yao chen system to match the twelve tones, following exactly this method.

坤初六在未，未值西南，又坤之位，故得朋。六四在丑，丑值東北陽位，故喪朋。《漢書·天文志》曰：「東北，地事天位」是也。子為天正，丑為地正，初在未，四在丑，地正適其始，沖氣相通也。沖猶對也，《淮南·天文》曰：「其對為沖。」天開於子，地闢於丑，承天之義。漢楊震疏曰：「臣聞師言，坤者陰精，當安靜承陽。」彖傳注謂安於承天之正是也。

The initial line of the hexagram Kūn (Earth) is at position Wèi, which is in the Southwest direction, and this is also the original direction of the hexagram Kūn itself, so it is said to "gain companions." The fourth line is at position Chǒu, which is in the Northeast, a yang position, so it is said to "lose companions." The "Book of Han · Records of Astronomy" states, "The Northeast is the position where the earth serves the heavens," which is exactly this meaning. Zi is the first month of the heavens, and Chǒu is the first month of the earth; the initial line of Kūn is at Wèi, and the fourth line is at Chǒu, with Chǒu being the starting point of the earth. Therefore, the opposing energies are connected. "Chōng" means opposition. The "Huainanzi · Records of Astronomy" says, "Opposite positions are called chōng." The heavens begin with Zi, and the earth begins with Chǒu, which contains the meaning of serving the heavens. In his memorial to the court, the Han dynasty official Yang Zhen said, "I have heard from my teacher that Kūn is the essence of yin, which should be quiet and serve yang." The meaning of the commentary on the "Commentary on the Judgment" that it should be content to serve the correct position of the heavens is exactly this.

註釋得喪，正以坤之卦爻皆有承天之義，則此得朋喪朋當指坤之一卦而言，故用劉氏之說，獨以爻辰釋之。後世王弼、崔憬之徒，舍坤象之卦爻，廣求之於方位，尋其歸趣，雖強附於得喪，未見承天之象。今既刋落俗說，唯是易含萬象，所託多塗，虞氏說經獨見其大，故兼採之以廣其義。

Hui Dong's commentary explains "getting a companion" and "losing a companion" in this way precisely because the hexagram of坤 (Earth) contains the meaning of serving Heaven in every line and yao. Therefore, "getting a companion" and "losing a companion" should be understood in relation to the hexagram of坤 itself. Hence, he adopts Liu Xin's approach, using the yao chen exclusively to explain it. Later scholars such as Wang Bi and Cui Jing ignored the hexagram's lines and sought support from directions, investigating their implications. Although their interpretations could loosely connect with the concepts of gain and loss, they failed to recognize the image of serving Heaven. Now that these common interpretations have been discarded, the Book of Changes encompasses all things and has many ways of expressing its meaning. Yu Fan's interpretation of the classics alone grasps the main idea, so it is included here to expand its significance.

虞以易道在天，八卦三爻已括大要，故以得朋喪朋為陰陽消息之義。謂月三日之暮，震象出於庚方；至月八日，二陽成兌，見於丁方。生明於庚，上弦於丁，庚西丁南，故西南得朋，謂兌二陽同類為朋，又兩口對，有朋友講習之象，傳曰「乃與類行」是也。十五日乾體盈甲，六十日旦消乾成巽，在辛二十三日成艮，在丙二十九日消乙，入坤滅藏於癸，乙東癸北，故東北喪朋。坤消乾喪於乙，故坤為喪也。

Yu Fan believed that the principles of the Book of Changes are in Heaven, and the eight trigrams with their three lines already encompass the essential meaning. Therefore, he interpreted "gaining friends and losing friends" as the meaning of yin and yang waxing and waning. He said that on the evening of the third day of each month, the new moon appears as the trigram Zhen (Thunder) in the direction of Geng (West). By the eighth day, two yang lines form the trigram Dui (Lake), appearing in the direction of Ding (South). The moon begins to shine in Geng, and reaches the full moon in Ding. Geng belongs to the West, and Ding to the South, so it is said "gaining friends in the Southwest"—the trigram Dui has two yang lines of the same type, which is the meaning of friends. Dui also represents two mouths facing each other, symbolizing the image of friends discussing together. The Commentary on the Judgment says "those with ability go together with their kind," which is exactly this meaning. On the fifteenth day, the moon is full, and the trigram Qian (Heaven) is complete and receives the stem Geng. On the sixtieth day (the original text says "sixtieth day"), at dawn, the trigram Qian begins to wane and becomes Xun (Wind), receiving the stem Xin. On the twenty-third day, it becomes Gen (Mountain), receiving the stem Bing. On the twenty-ninth day, it wanes completely in the direction of Yi, entering Kun (Earth) and hiding in Gui. Yi belongs to the East, and Gui to the North, so it is said "losing friends in the Northeast." Kun wanes Qian and loses it in the direction of Yi, so Kun has the image of losing.

初六履霜堅冰至。注：初為履霜者，乾之命也。初當之乾四，履乾命令而成堅冰也。六二直方大，不習無不利。注：乾為直，坤為方，故曰直方。陽動直而大生焉，故曰大。習，重也，與襲通，《春秋傳》曰：「卜不襲吉。」三動坎為習，坤善六二，故不習無不利。

The first line says: "Having stepped on frost, firm ice is about to come." Hui Dong's commentary: The first line is called "stepping on frost" because it carries out the command from Qian. The first six originally should have moved to the fourth position of Qian, carrying out the command of Qian and thus forming firm ice. The second line says: "Straight, square, great, there is no need for repeated divination and nothing is unfavorable." Hui Dong's commentary: Qian symbolizes straightness, and Kun symbolizes squareness, hence "straight and square." When the yang energy moves, it becomes straight, hence "great." "Xí" means repetition, and it is related to "xí" (to repeat). When the third line moves, the lower trigram becomes Kan, which has the appearance of repeated actions. The virtue of Kun is most excellent at the second line, hence "without repetition, there is nothing unfavorable."

六三含章可貞，或從王事，無成有終。注：貞，正也。以陰包陽，故含章。三失位，發得正，故可貞。乾為王，坤為事，三之上終乾事，故或從王事，無成有終。《文言》曰：「地道無成而代有終也。」六四括囊，無咎無譽。注：括，結也。謂泰反成否，坤為囊，艮為手，巽為繩，故括囊。在外多咎，得位承五，繫於包桑，故無咎。陰在二多譽，今在四，故無譽。

The text says: Six in the Third, contains virtue and can maintain correctness; or it may engage in the affairs of the king, not claiming success, yet can attain a good ending. Hui Dong's commentary says: "Zhen" means correctness. A yin line encloses a yang line, so it is said "containing virtue." Six in the Third is out of position, but after movement it attains correctness, so it is said "can be correct." Heaven symbolizes the king, Earth symbolizes affairs, and Six in the Third moves to the upper position to complete the Heaven's affairs, so it is said "perhaps following the king's affairs, without success but with a good ending." The "Commentary of the Wenyan" says: "The way of Earth does not claim success, but merely completes the final stage on behalf of Heaven." The text says: Six in the Fourth, tightens the bag, neither having fault nor receiving praise. Hui Dong's commentary says: "Kuo" means to tie up. This refers to the transformation from the Trigram Tai to the Trigram Po: Earth symbolizes the bag, Mountain symbolizes the hand, and Wind symbolizes the rope, so it is said "tightening the bag." Although in the outer trigram, which is often prone to faults, Six in the Fourth is in the correct position and above supports Nine in the Fifth, like being tied to the roots of a mulberry grove, so there is no fault. A yin line in the second position is often praised, but now in the fourth position, so it is said "without praise."

六五黃裳元吉。注：坤為裳，黃，中之色；裳，下之飾。五當之乾二而居下中，故曰黃裳。降二承乾，陰陽位正，故元吉。上六龍戰于野，其血玄黃。注：消息坤在亥，亥乾之位，為其兼於陽也，故稱龍。戰者，接也。《說卦》曰：「戰乎乾。」乾西北之卦，稱野。陰陽相薄，故有是象。血以喻陰也。玄黃，天地之雜，言乾坤合居也。用六利永貞。注：永，長也。陰利居正承陽則永，故用六利永貞。京氏謂六偶承奇是也。

The text says: Six in the Fifth, yellow lower garment, great good fortune. Hui Dong's commentary: The trigram Kun symbolizes the lower garment; yellow is the central color, and the garment is the clothing for the lower body. Six in the Fifth should descend to the second position of Qian and reside in the middle of the lower trigram, hence it is called "yellow garment." It descends to the second position to support the yang of Qian, so yin and yang each occupy their proper positions, hence "great good fortune." The text says: Six at the Top, dragon fighting in the fields, blood flowing with black and yellow mixed. Hui Dong's commentary: According to the sequence of the five elements, Kun ends at Hai, and Hai is also the position of Qian. Since it contains yang, it is called "dragon." "Fighting" refers to meeting. The "Commentary on the Trigrams" says "fighting in Qian," and Qian is the trigram of Northwest, hence it is called "field." The interaction of yin and yang energies causes this image. Blood is used to symbolize yin; black and yellow are the colors of heaven and earth mixed, referring to the union of Qian and Kun. The text says: Using all sixes, it is beneficial to maintain constancy over a long time. Hui Dong's commentary: "Yong" means long. Yin lines are beneficial to reside in the proper position and support yang lines, thus being able to maintain constancy for a long time, hence it is said "using all sixes is beneficial for maintaining constancy." Jing Fang's idea that even numbers support odd numbers is the same principle.

疏：「初為」至「冰也」。爻例，初為足，為趾，為拇。履，踐也，足所以踐，故初為履霜者乾之命也。已下九家義也。乾居西北之地，為寒為冰，是霜與冰皆是乾氣加坤而成者，故曰霜者乾之命也。

Hui Dong's commentary (self-commentary from "initially stepping on frost" to "and then forming hard ice") states: According to the general principle of yao positions, the first line symbolizes the foot, the toe, and the big toe. "Lu" means to step on, and the foot is used for stepping, so the first line is called "stepping on frost," and this frost comes from the command of Qian. According to the Nine Schools of the Book of Changes: Qian resides in the northwest, governing cold and ice, indicating that both frost and ice are formed when the energy of Qian is added to Kun. Therefore, it is said that frost descends by the command of Qian.

劉向《鴻範五行傳》曰：「九月陰至五，通於天位，其卦為剝，剝落萬物，始大殺矣。」明陰從陽命，臣受君令而後殺也。若然，坤之消乾皆順乾命而成者，故《文言》曰「蓋言順也」。君子疾其末則正其本，易繫此爻，正以示戒。

Liu Xiang's "Hong Fan Wu Xing Zhuan" says: "In the ninth month, the yin energy rises to the fifth line, connecting with the Son of Heaven's position, forming the hexagram 'Bo', which causes the shedding of all things, thus bringing great severity and decline." This shows that yin follows the command of yang, and ministers carry out the orders of the sovereign before carrying out punishments. According to this, the decline of Kūn following Qian is accomplished in accordance with the command of Qian, so the "Wen Yan Zhuan" says, "This is probably referring to the concept of 'order' or 'propriety'." The virtuous man detests the consequences of disorder, so he must correct its root. The Zhou Yi attaches this line statement beneath the line "Chu Liu," precisely to serve as a warning.

「乾為」至「不利」。與乾旁通。「乾為直，坤為方」，九家《說卦》文。《繋》上曰「乾其動也直」，故乾為直。《文言》曰：「坤至靜而德方。」虞氏云「陰開為方」，故坤為方。陽動直而大生，陰動闢而廣生，方有廣義，故云直方大。

Hui Dong's commentary (self-commentary from "Qian represents straightness, Kun represents squareness" to "without practice, there is no advantage") states that Kun and Qian are "mutually complementary," meaning the two hexagrams have all six lines completely opposite in yin and yang, and are mutually internal and external. "Qian represents straightness, Kun represents squareness" comes from the Nine Schools version of the "Shuo Gua Zhuan." The "Xiyi Zhuan Shang Wen" says "when Qian is in motion, it is straight," so Qian symbolizes straightness. The "Wenyan Zhuan" says "Kun reaches the extreme of stillness and has a square and upright virtue," Yu Fan says "yin opens up and forms squareness," so Kun symbolizes squareness. Yang is active and straight, "greatness" arises from this; yin is active and opens up, "broadness" arises from this; squareness originally contains the meaning of breadth, so it is said "straight, square, and great."

習者，重襲，故與襲通。《春秋傳》者，哀十年傳文。《禮·表記》曰：「卜筮不相襲。」鄭注《大司徒》云：「故書襲為習。」是習為古文襲。習吉猶重吉也。《士喪禮》曰：「筮者三人。」《公羊傳》曰：「求吉之道三。」故經有初筮、原筮之文。不習者，言不煩再筮也。「坎為習」，虞義也。三可貞，動體坎，故坎為習。乾坤二卦唯九五六二為天地之中、陰陽之正，故云坤善六二，不習無不利也。

"Xí" means repetition and accumulation, so it is related to "xí" (to repeat). The cited text from the "Spring and Autumn Annals" is from the transmission of the tenth year of Duke Ai. The "Book of Rites · Bi Ji" states that "divination and yarrow stalk divination should not be repeated." Zheng Xuan's commentary on the "Rites of Zhou · Da Sizhu" says that "the ancient text used 'xí' to write 'xí'." This shows that "xí" is actually the ancient form of "xí," and "xí jí" means to repeat seeking good fortune. The "Rites of Zhou · Shi Sānguǐ" says that there are three people involved in divination, and the "Gongyang Zhuan" says that there are three ways to seek good fortune. Therefore, the classic text has expressions like "chū shī" (first divination) and "yuán shī" (original divination). "Bù xí" means there is no need to bother with a second divination. Yu Fan's view is that "Kan represents xí": the sixth line in the third position can change to become correct, and one movement of the lower trigram forms Kan, so Kan has the image of repeated practice. Among the trigrams of Qian and Kun, only the ninth line in the fifth position and the sixth line in the second position are in the center of heaven and earth and have the correct yin and yang, so it is said that the virtue of Kun is best with the sixth line in the second position, and "bù xí wú bù lì" (without repetition, there is no disadvantage).

「貞正」至「終也」。此虞義也。貞，正也，釋見上。荀氏云：「六三陽位，下有伏陽，故以陰包陽。」以六居三為失位，象曰「以時發」，故云發得正也。荀氏例坤三當之乾上，蓋六三九四不中不正，故彖象二傳言不當位者，獨詳於此二爻。三凡十四卦，四凡八卦也。

Hui Dong's commentary (from his own note "Zhen, meaning correct" to "no accomplishment but a finality") refers to Yu Fan's view. "Zhen" is interpreted as "correct," as explained earlier. Xun Shuang said: "The sixth line originally occupies a yang position, and there is another yang line hidden below, so it is a yang line enclosed by yin." A yin line in the third position is considered to be in an improper position. The "Image Commentary" says "waiting for the right time to act," so when it acts, it attains correctness. Following Xun Shuang's general approach, the third line of the hexagram of Kūn should be at the upper position of Qian. Generally, the sixth line and the ninth line of the fourth position are not in the center and are not in proper positions, so the "Commentary on the Judgment" and "Image Commentary" elaborate particularly on these two lines regarding improper positions. There are fourteen hexagrams discussing improper positions in the third line, and eight hexagrams discussing improper positions in the fourth line.

《說卦》曰：「乾為君。」又曰：「乾以君之。」故乾為王。坤致役，故為事。荀子曰：「主道知人，臣道知事。」坤，臣道，故坤為事。京房曰：「陰為事也。」三為三公，得從王事。乾立於巳，爻辰上六亦在巳，故云三之上終乾事，又引《文言》為證也。

The *Sayings on the Trigrams* states, "Qian represents the sovereign," and also says, "Qian governs all things with the principles of the sovereign," so Qian symbolizes the king. Kun governs labor and service, so it symbolizes "affairs." Xunzi says, "The way of the sovereign is to know people; the way of the minister is to know affairs." Since Kun represents the minister's path, it symbolizes affairs. Jing Fang says, "Yin is affairs." The third line's position corresponds to the Three Grand Ministers, which is sufficient to engage in the king's affairs. Qian is established at the巳 position, and according to the method of yao chen, the upper sixth line of Kun also corresponds to巳. Therefore, the third line moves to the upper position to conclude Qian's endeavors. Hui Dong also cites the *Discourses on the Hexagram* saying, "The way of the earth is without completion but has a final outcome," as supporting evidence.

「括結」至「無譽」。此虞義也。括，結，《廣雅》文。《說文》曰：「括，絜也。」絜與結古文通，故鄭注《大學》曰：「絜猶結也。」《禮·經解》曰：「絜靜精微，易教也。」絜者括絜，絜靜，坤也；精微，乾也。坤元絜靜，乾元精微，故云易教也。

Hui Dong's commentary (from the note "kuo, meaning to tie up" to "therefore there is no praise") states that this is Yu Fan's view. The term "kuo" is interpreted as "to tie up," based on the "Guangya." The "Shuowen Jiezi" says: "Kuo means to bind." "Xie" and "kuo" are interchangeable in ancient texts, so Zheng Xuan's commentary on the "Da Xue" says: "Xie is like tying up." The "Liji · Jingjie" says: "Pure and quiet, and subtle and refined, is the moral teaching of the Book of Changes." Here, "xie" refers to binding; purity and quietness belong to the Earth trigram, and subtlety and refinement belong to the Heaven trigram. The Earth trigram's original nature is purity and quietness, and the Heaven trigram's original nature is subtlety and refinement. Therefore, this is the moral teaching of the Book of Changes.

坤為囊，九家《說卦》文。坤《文言》曰：「天地閉，賢人隱。」虞彼注云：「謂四泰反成否，故賢人隱也。」艮為手，巽為繩，恆故為繩。以手持繩，括絜嚢口，故曰括嚢。四近五故多咎，五休否，繋於包桑，四居陰得位，上承九五，存不忘亡，故無咎也。《繋》下云：「二與四同功，二多譽，四多懼。」今在四，故無譽也。

"The phrase 'Kun represents a bag' comes from the Jiujia version of the 'Shu Gu Xuanchuan.' The 'Wenyan Zhuan' of the Kun hexagram says: 'Heaven and earth are closed off, and the virtuous retreat.' Yu Fan commented: 'This refers to the fourth line causing the Tai hexagram to reverse into the Po hexagram, hence the retreat of the virtuous.' Gen symbolizes the hand, and Xun symbolizes a rope—Xun is taken for its constant straightness, hence it is called a rope. Using the hand to hold the rope to tie up the bag's mouth, thus it is called 'kuan nang.' The fourth line approaches the ruler's position, hence it incurs many troubles; the nine in the fifth position can stop the closed-off trend, like securing it to the roots of a dense mulberry tree, thus being stable. The six in the fourth line, being yin in a yin position, is in the right place, and it supports the nine in the fifth above, remembering the danger of collapse even while alive, hence it has no faults. The 'Xici Xia Zhuan' says: 'The second and fourth lines have the same function; the second line is often praised, while the fourth line is often feared.' Now being in the fourth position, hence 'no praise.'"

「坤為」至「元吉」。九家《說卦》曰：「乾為衣，坤為裳。」「黃，中之色；裳，下之飾」，昭十二年《春秋傳》文。九家《說卦》曰：「坤為黃。」《文言》曰：「天玄而地黃。」案坤為土，《月令》曰：「中央土。」《郊特牲》曰：「黃者中也。」故云黃，中之色。經凡言黃者，皆謂陰爻居中也。毛萇《詩傳》曰：「上曰衣，下曰裳。」故云裳，下之飾。五居下中，故取象於黃裳也。降二承乾，陰陽位正，故元吉，謂承陽之吉也。

Hui Dong's commentary (self-commentary from "Kun represents the lower garment" to "thus great good fortune") states: The Nine Schools version of the "Discourse on the Hexagrams" says: "Qian represents the upper garment, Kun represents the lower garment." "Yellow is the central color, and the lower garment is the clothing for the lower body," which is the original text from the "Spring and Autumn Annals: Zuo Zhuan" of the twelfth year of Duke Zhao. The Nine Schools version of the "Discourse on the Hexagrams" says "Kun represents yellow," and the "Discourse on the Wings" says "the color of heaven is dark blue and the color of earth is yellow." According to the fact that Kun belongs to earth, the "Rites: Monthly Orders" says "the center belongs to earth," and the "Rites: Sacrificial Animals" says "yellow is the center," thus saying that yellow is the color of the center. Whenever the text refers to "yellow," it refers to the yin line occupying the central position. Mao Chang's "Poetry Commentary" says: "The clothing worn on the upper body is called 'yi,' and the clothing worn on the lower body is called 'shang.'" Thus, 'shang' refers to the clothing for the lower body. The line in the fifth position descends to the central position of the lower trigram, thus taking the image of the yellow lower garment. It descends to the second position to support the Qian yang line, with yin and yang each occupying their proper positions, thus "great good fortune" refers to the good fortune obtained by supporting the yang line.

「消息」至「居也」。坤消卦也，上六在亥，故曰消息在亥。《乾鑿度》曰：「陽始於亥，形於丑。」乾位在西北，陽祖微據始，是以乾位在亥。《文言》曰：「為其兼於陽也。」乾為龍，故稱龍。《說文》曰：「壬位北方，陰極陽生，易曰龍戰于野。」戰者，接也。上六行至亥與乾接，《說卦》「戰乎乾」，謂陰陽相薄也。

Hui Dong's commentary (from the note "the movement and stillness of the Earth in亥" to "speaking of the union of Heaven and Earth") states that the Earth trigram is one of the Yin trigrams, and the sixth line at the top is located in亥, so the sequence of movement and stillness reaches here at亥. The "Qian Zao Du" says: "Yang energy begins to arise in亥 and takes form in丑." The position of Heaven is in the Northwest, where the origin of Yang energy is weak and resides at the beginning, so Heaven is located in亥. The "Wen Yan Zhuan" says, "because it contains Yang." Heaven symbolizes the dragon, so here it is called "dragon." The "Shuo Wen Jie Zi" says: "The position of Ren is in the North, where Yin reaches its extreme and Yang begins to arise. The Book of Changes says, 'the dragon fights in the fields.' " Fighting" means meeting: when the sixth line moves to the position of亥, it meets with Heaven. The "Shuo Gua Zhuan" says, "fighting with Heaven," referring to the mutual pressure between Yin and Yang energies.

卦無傷象，王弼謂與陽戰而相傷，失之。毛萇《詩傳》曰：「郊外曰野。」乾位西北，故為野。血以喻陰，已下九家義也。《文言》曰：「猶未離其類也，故稱血。」焉知血以喻陰也。《乾鑿度》曰：「乾坤氣合戌亥。」故曰合居。

In the trigram images there is no meaning of injury. Wang Bi said that yin and yang fight and injure each other, which is a wrong interpretation. Mao Chang's "Poetry Transmission" says, "Outside the city is called wild." The trigram Qian is located in the northwest, so it symbolizes wild. "Blood is used as a metaphor for yin" is the view of the nine schools of the Book of Changes. The "Wenyan Transmission" says, "Because it has not yet separated from the category of yin, it is called 'blood.'" From this we can see that blood is indeed used as a metaphor for yin. The "Qianzuo Du" says, "The energies of Qian and Kun meet between Xu and Hai." Therefore, it is said "they dwell together."

「永長」至「是也」。永，長，《釋詁》文。《文言》曰：「坤道其順乎，承天而時行。」是坤之六爻皆當居陰位而承乾也。陰承陽則可長，故用六利永貞。京氏者，京房《律術》文。案《律術》一卷，虞翻為之注，其言曰：「陽以圓為形，其性動；陰以方為節，其性靜。動者數三，靜者數二，皆參天兩地，圓蓋方覆，六偶承奇之道」是也。《禮》《易》生人曰偶以承奇，易家用九用六即律家合辰合聲之法也。

Hui Dong's commentary (from his own note "Yong, meaning long" to "Jing Fang said that the six even numbers are supported by the odd ones") says: "Yong" is interpreted as "long," which comes from the Er Ya · Xigǔ. The Wenyan Zhuan says: "The principle of the earth is mainly the character of 'following,' supporting the heavens and moving in accordance with the seasons." This shows that the six lines of the earth trigram should all be in the yin position and support the heaven. Yin supporting yang can bring about longevity, hence the saying "using six is beneficial for enduring uprightness." The term "Jing Shi" refers to the text of Jing Fang's "Lv Shu." According to the "Lv Shu" which is one volume, Yu Fan once made annotations on it, saying: "Yang takes the shape of a circle, its nature being active; yin takes the shape of a square, its nature being still. The number of movement is three, and the number of stillness is two, both taking the meaning of 'three heaven and two earth.' The circle covers the square, which is the way of even numbers supporting odd numbers." This is exactly the meaning. The Li and Yi discuss human generation, also saying that even numbers support odd ones; the use of nine and six in the Yi is equivalent to the method of combining the celestial stems and sounds in the school of music.

屯元亨利貞。注：坎二之初，六二乘剛，五為上弇，故名屯。三動之正，成既濟定，故元亨利貞。勿用有攸往，利建侯。注：震一夫之行也，動而遇坎，小事不濟，故勿用有攸往。震為侯，建侯應四，往吉無不利矣。古諸侯不世，賢則建之，二之初，故云建。

The text says: "Zun, Yuan, Heng, Li, Zhen." Hui Dong's own commentary: This hexagram is formed by moving the second line of the Kan hexagram to the initial position; the line six two is overpowering the strong line nine at the beginning, and the line nine five is obscured by the line six at the top, hence it is named "Zun." When the third line moves once and returns to the correct position, it becomes the fixed state of the Ji Ji hexagram, hence it is said "Yuan, Heng, Li, Zhen." The text says: "It is not suitable to go anywhere, but it is favorable to establish feudal lords." Hui Dong's own commentary: Zhen symbolizes a solitary man traveling alone, who immediately encounters the danger of Kan upon moving, and even small matters cannot be accomplished, hence "Do not use for going anywhere." Zhen also symbolizes feudal lords; establishing feudal lords and corresponding with the fourth line, going forward will be auspicious and nothing will be unfavorable. In ancient times, the positions of feudal lords were not hereditary; whoever was virtuous and capable would be appointed. This hexagram is formed by the second line moving to the initial position, hence it is said "establish."

疏：「坎二」至「利貞」。卦自坎來，故云坎二之初。之卦之說本諸彖傳，詳見於荀氏、虞氏、姚信、范長生、盧氏等注，而虞氏尤備。乾坤者，諸卦之祖。乾二五之坤成震坎艮，坤二五之乾成巽離兌，則六子皆自乾坤來也。

Hui Dong's commentary (self-commentary from "The beginning of the second line of Kan" to "Therefore, the elements of the hexagram are complete") states: This hexagram comes from the hexagram Kan, hence it is said "the beginning of the second line of Kan." The concept of "the changing hexagram" — meaning a certain line moving to a certain position to form another hexagram — originates from the Commentary on the Judgment. This idea is found in the annotations of Xun Shuang, Yu Fan, Yao Xin, Fan Changsheng, and the Lu school, with Yu Fan's explanation being the most complete. The hexagrams Qian and Kun are the ancestors of all other hexagrams. When the second and fifth lines of Qian move into Kun, they form Zhen, Kan, and Gen. When the second and fifth lines of Kun move into Qian, they form Xun, Li, and Dui. Thus, the six subsidiary hexagrams all originate from Qian and Kun.

復、臨、泰、大壯、夬，乾息之卦；遘、否、觀、剝，坤消之卦。而臨觀二陽四陰，大壯四陽二陰，泰否三陽三陰，又以例諸卦。自臨來者四卦，明夷、解、升、震也；自來者五卦，訟、無妄、家人、革、巽也；自泰來者九卦，蠱、賁、恆、損、井、歸妹、豐、節、既濟也；自否來者九卦，隨、噬嗑、咸、益、困、漸、旅、渙、未濟也；自大壯來者五卦，需、大畜、暌、鼎、兌也；自觀來者四卦，蹇、萃、艮也。

The hexagrams 《Fù》, 《Lín》, 《Tài》, 《Dà Zhuàng》, and 《Guài》 belong to the category of hexagrams where the yang energy is growing. The hexagrams 《Gòu》, 《Pǐ》, 《Guān》, and 《Bō》 belong to the category where the yin energy is retreating (the hexagram 《Dùn》 is missing in the original text). The hexagrams 《Lín》 and 《Guān》 have two yang lines and four yin lines, 《Dà Zhuàng》 has four yang lines and two yin lines, and 《Tài》 and 《Pǐ》 have three yang lines and three yin lines. These are used to categorize the rest of the hexagrams: the hexagrams derived from 《Lín》 are four, namely 《Míng Yí》, 《Jiě》, 《Shēng》, and 《Zhèn》; the hexagrams derived from (the original text is missing the character for 《Dùn》) are five, namely 《Sòng》, 《Wú Wàng》, 《jiā rén》, 《Gé》, and 《Xùn》; the hexagrams derived from 《Tài》 are nine, namely 《Gǔ》, 《Bēn》, 《Héng》, 《Sǔn》, 《Jǐng》, 《Guī Mèi》, 《Fēng》, 《Jié》, and 《Jì Jì》; the hexagrams derived from 《Pǐ》 are nine, namely 《Suí》, 《Shì Kē》, 《Xián》, 《Yì》, 《Kùn》, 《Jiān》, 《Lǚ》, 《Huàn》, and 《Wèi Jì》; the hexagrams derived from 《Dà Zhuàng》 are five, namely 《Xū》, 《Dà Xù》, 《Kuí》, 《Dǐng》, and 《Duì》; the hexagrams derived from 《Guān》 are four, namely 《Jiǎn》, 《Cuì》, and 《Gèn》 (the original text lists only three hexagrams, missing one).

自乾坤來而再見者，從爻例也。卦無剝、復、夬、遘之例，故師、同人、大有、嗛從六子例，亦自乾坤來。小畜，需上變也；履，訟初變也。豫自復來，乃兩象易，非乾坤往來也。頤、小過，四之初、上之三也；大過、中孚，訟上之三、四之初也。此四卦與乾坤坎離反覆不衰，故不從臨觀之例。

Those hexagrams that arise directly from Qian and Kun and then reappear elsewhere are arranged according to the usual rules of lines. The examples of hexagram transformation do not include Ba, Fu, Guai, and Gou, so Shi, Tongren, Dayou, and Qian are treated according to the examples of the six sons of hexagrams, and are also considered to come from Qian and Kun. Xiao Xu comes from the upper line of Xu, and Lu comes from the first line of Song. Yu comes from Fu, which is a case of "two images exchange" — the upper and lower trigrams exchange positions — rather than Qian and Kun transforming into each other. Yi and Xiaoguo come from the fourth line moving to the first position and the upper line moving to the third position; Da Guo and Zhongfu come from the upper line of Song moving to the third position and the fourth line moving to the first position. These four hexagrams, like Qian, Kun, Kan, and Li, remain unchanged even when their forms are reversed, so they do not follow the pattern of Lin and Guan.

師二升五成比，噬嗑上之三折獄成豐，賁初之四進退無恆而成旅，皆據傳為說，故亦從兩象易之例。因繫辭彖傳而復出者二：暌自無妄來，蹇自升來，皆二之五。

The second line of the hexagram "Military Campaign" rises to the fifth position to form "Comparison," the top line of "Breaking the Bones" moves to the third position, taking the meaning of judicial judgment to form "Great Brightness," and the first line of "Brightness" moves to the fourth position, taking the meaning of uncertain advance and retreat to form "Travel." These all follow the principles of the "Commentary on the Judgment," so they are included in the category of "Two Images." There are two hexagrams that appear twice due to the influence of the "Xici" and the "Commentary on the Judgment": "Separation" comes from "No Misfortune," and "Obstruction" comes from "Ascent," both involving the second line moving to the fifth position.

此卦坎二之初，虞義也。案當從四陰二陽臨觀之例，而云坎二之初者，因彖傳「剛柔始交」，乃乾始交坤成坎，故知自坎來也。屯，難也，規固不相通之義。卦二五得正而名屯者，以二乘初剛，五弇於上，不能相應，故二有屯如之難，五有屯膏之凶，名之曰屯也。三變則六爻皆正，陰陽氣通，成既濟之世，故云元亨利貞。卦具四德者七：乾、坤、屯、隨、臨、無妄、革，皆以既濟言也。

This hexagram is derived from the second line of the hexagram "Kan" moving to the initial position, according to Yu Fan's interpretation. By principle, it should follow the pattern of "Lin" and "Guan," which have four yin lines and two yang lines. However, here it is referred to as "Kan two at the beginning," because the "Commentary on the Judgment" states that "yin and yang begin to interact." This is precisely when Heaven begins to interact with Earth to form "Kan." Therefore, it is known to originate from "Kan." "Zun" means difficulty, implying obstruction and mutual blockage. Although the second and fifth lines of this hexagram are in their proper positions, it is still named "Zun," because the line six in the second position is overpowering the line nine in the first position, and the line nine in the fifth position is obscured by the line six at the top. Thus, the line six in the second position experiences the difficulty of "Zun ru," and the line nine in the fifth position faces the danger of "Zun qi gao." Therefore, the hexagram is named "Zun." When the third line changes, all six lines are in their proper positions, and the yin and yang energies are connected, forming the situation of "Ji Ji." Therefore, it is said to have the four virtues of "Yuan, Heng, Li, Zhen." The seven hexagrams that possess all four virtues of "Yuan, Heng, Li, Zhen" are "Qian," "Kun," "Zun," "Sui," "Lin," "Wu Wang," and "Ge," all of which are discussed in relation to the completed situation of "Ji Ji."

「震一」至「云建」。卦內震外坎，震為夫，故曰一夫，言微也。動而遇坎，坎險在前，一夫舉事必不能成，故曰小事不濟也。《晉語》司空季子說此卦云：「小事不濟，壅也。」故曰「勿用有攸往，一夫之行也」，此注所據矣。

Hui Dong's commentary (from his own note "Zhen signifies the action of a single man" to "the second beginning, hence called Jian") states: This hexagram has the inner trigram Zhen and the outer trigram Kan. Zhen symbolizes a husband, hence "a single man," describing his weak strength. Once he moves, he encounters Kan, which represents danger ahead. A single man attempting to act will certainly fail, hence "small matters cannot succeed." The Guoyu · Jin Yu records that Si Kong Ji Zi explained this hexagram as: "Small matters cannot succeed because they are blocked." Therefore, "one should not go anywhere, for it is merely the action of a single man." This is exactly the basis of Hui Dong's commentary.

震為侯，虞義也。後漢司徒丁恭曰：「古帝王封諸侯不過百里，故利以建侯，取法於雷。」逸《禮·王度記》曰：「諸侯封不過百里。」象雷震百里，故震為侯。初正應四，建侯則貴得正得民，故往吉無不利矣，謂初往也。

"Zhen represents a Duke" is Yu Fan's view. After the Han dynasty, the Minister of Works Ding Gong said: "In ancient times, emperors granted dukes territories no larger than a hundred li, so it was favorable to establish dukes, and they took their model from thunder." The lost text "Rites of the King's Rule" states: "The territories of dukes did not exceed a hundred li." The range of thunder's sound is precisely a hundred li, so Zhen symbolizes a duke. The initial line is in the correct position and corresponds with the fourth line, so establishing a duke is valuable in securing the proper position and the people's support. Therefore, "going is auspicious and there is no disadvantage," refers to the first line moving forward.

《禮運》孔子曰：「大道之行也，天下為公，選賢與能。」天下為公，如二升五之類也；選賢與能，如利建侯之類也。是說古侯不世，賢則建之之義也。昭八年《春秋傳》曰：「嗣吉何建，建非嗣也。」今二之初，故云建。《韓非子》曰：「樹禾有曼根，有直根，根者書之所謂柢也。柢也者，木之所以建生也。」初在下，故云建，是其義也。

The Book of Rites, Volume of the Rituals, records Confucius' words: "When the great way is in practice, the world is held in common; the virtuous are selected and the capable are appointed." "The world is held in common" is like the second line rising to the fifth position; "selecting the virtuous and the capable" is like being favorable for establishing a prince. This clearly explains the principle in ancient times that the feudal lords were not hereditary, but whoever was virtuous and capable would be appointed. The Spring and Autumn Annals, Zhaogong Eighth Year, says: "If there is a legitimate heir, why should another be established? 'Establishing' is not the same as succeeding by inheritance." Now this hexagram has the second line coming to the first position, so it is called 'establishing.' The Han Feizi says: "Planting crops has both spreading roots and straight roots; the so-called roots are what the ancient books refer to as 'dǐ.' Dǐ is what the tree relies on to stand firm and grow." The first line is at the very bottom, so it is called 'establishing,' which is exactly this meaning.

初九般桓，利居貞，利建侯。注：應在艮，艮為石，震為阪，故般桓。艮為居，二動居初，故利居貞。震為諸侯，居正應四，故利建侯。六二屯如亶如，乘馬驙如，匪寇昏冓，女子貞不字，十年乃字。注：乘馬，乘初也。二乘剛，故屯如亶如。馬重難行，故驙如。匪，非也。五體坎，坎為寇，二應五，故匪寇。陰陽得正，故婚冓。字，許嫁也。二乘初馬，初非正應，故貞不字。坤數十，三動反正，陰陽氣通，故十年乃字。象曰：反常也。

The text says: Initial Nine, winding and difficult to advance, favorable for staying in place and maintaining correctness, favorable for establishing feudal lords. Hui Dong's own commentary: The responding line of Initial Nine is in the Gen trigram, which symbolizes stone, and Zhen symbolizes hillside. Therefore it is said "panxuan" — winding between hills and stones. Gen also symbolizes staying in place, and Six in the Second moves and occupies the initial position, hence "favorable for staying in place and maintaining correctness." Zhen symbolizes feudal lords, and Initial Nine is in the correct position and corresponds with Six in the Fourth, hence "favorable for establishing feudal lords." The text says: Six in the Second, difficult and hesitant, riding a horse that hesitates to move forward; the one coming is not a robber, but a suitor; the woman maintains correctness and refuses to marry, but after ten years she marries. Hui Dong's own commentary: "Riding a horse" refers to riding over Initial Nine. Six in the Second rides over a strong line, hence "zhun ru dan ru"; the horse is burdened and difficult to move, hence "huang ru." "F匪" means "not." Nine in the Fifth is in the Kan trigram, which symbolizes robbers, and Six in the Second corresponds with Nine in the Fifth, hence "not a robber"; yin and yang each occupy their correct positions, hence "marriage." "Zi" means to marry. Six in the Second rides over Initial Nine, the horse, but Initial Nine is not its correct corresponding line, hence "correctness does not lead to marriage." The number of Kun is ten, and the third line moves and returns to the correct position, hence yin and yang energies connect, so "after ten years she marries." The Image Commentary says: This is returning to the constant way.

六三即鹿無虞，惟入于林中。注：即，就也。虞，山虞也。艮為山，山足曰鹿，鹿，林也。三變體坎，坎為藂木山下，故稱林中。坤為兕虎，震為麋鹿，艮為狐狼。三應上，上乘五馬，故無虞。三變禽入于林中，故即鹿無虞，惟入于林中矣。君子機不如舍，往吝。注：君子謂陽已正。機，虞機；舍，舍拔。上不應三，張機舍拔，言無所獲，往必吝也。

The third line says: pursuing the deer without a forester to guide, only to enter the forest in vain. Hui Dong's own commentary: "That" refers to approaching and chasing; "Yu" refers to the official in charge of the mountain forest, the Yu official. Gen symbolizes mountain, and the foot of the mountain is called "Lu" (i.e., "Lu"), which is also the forest. When the third line changes, the lower trigram becomes Kan, which under the mountain symbolizes dense woods, hence "in the forest." Kun symbolizes the wild ox and tiger, Zhen symbolizes the sika deer, and Gen symbolizes the fox and wolf. The third line corresponds to the sixth line above, and the sixth line is overpowering the fifth line, which is the horse, hence "no forester." When the third line changes, the animals all flee into the forest, thus saying "pursuing the deer without a forester, only to enter the forest." The text says: a gentleman drawing the crossbow is not as good as simply letting go, for going forward will inevitably bring regret. Hui Dong's own commentary: "The gentleman" refers to the yang line that has changed to become correct. "Ji" is the crossbow used by the forester for hunting, "she" means releasing the bowstring. The sixth line does not correspond with the third line, so even if one draws the crossbow and releases the arrow, nothing is gained, and going forward will certainly bring regret.

六四乘馬班如，求昏冓，往吉無不利。注：乘初也。班，別也。求，初求四也。之外稱往，四正應初，初建侯，故往吉無不利。九五屯其膏，小貞吉，大貞凶。注：屯者，固也。坎雨稱膏。二五貞也而皆屯，二之屯，女子之貞也，故小貞吉；五陽也，陽主施，五之屯，膏澤不下於民，故大貞凶。上六乘馬班如，泣血如。注：乘五也。上於五非昏因之正，初雖乘馬，終必泣血。三變體離，離為目，坎為血，艮為手，弇目流血，泣之象也。

The line statement for the fourth line: riding a horse, wandering and separating into different paths, going forward to propose marriage, going forward is auspicious, nothing is unfavorable. Hui Dong's own commentary: "Riding" refers to surpassing the first line. "Separating" means distinguishing. "Proposing" means the first line comes to propose to the fourth line. Moving from the inner trigram to the outer trigram is called "going forward." The fourth line corresponds properly with the first line, and the first line has the image of establishing a feudal lord, so "going forward is auspicious, nothing is unfavorable." The line statement for the fifth line: accumulating one's own essence, being upright in small matters brings good fortune, being upright in great matters brings misfortune. Hui Dong's own commentary: "Tun" means being blocked and stagnant. Kan represents rain, so it is called "gao." The second and fifth lines both have the correct position and are called "zhen," but both are trapped in "tun." The "tun" of the second line refers to a woman's chastity, so "small zhen is auspicious." The fifth line is a yang line, yang represents giving, so the "tun" of the fifth line refers to the essence not being able to reach the people, so "great zhen is inauspicious." The line statement for the sixth line: riding a horse, wandering and separating into different paths, crying blood. Hui Dong's own commentary: "Riding" refers to surpassing the fifth line. The sixth line is not a proper marriage to the fifth line. Although it came riding a horse at first, in the end it will surely end in crying blood. The third line changes into the Li trigram, which symbolizes eyes, Kan symbolizes blood, Gen symbolizes hands, using hands to cover the eyes while blood flows, which is the image of crying. According to the line statement "crying blood like," the original text is missing the character "lian."

疏：「應在」至「建侯」。般桓，馬融以為旋也。應在艮，四體艮，艮為石。《說卦》曰：「震為阪生。」阪，陵阪也，故震為阪。古文《尚書·禹貢》曰：「織皮西傾因桓是來。」鄭玄彼注云：「桓是隴阪名，其道盤旋曲而上，故名曰桓。」此經般桓亦謂陵阪旋曲，故云般桓也。

Hui Dong's commentary (self-commentary from "should be Gen" to "thus beneficial for establishing a feudal prince") says: "Pan Huan," Ma Rong interprets as winding. The responding line of initial nine is in the Gen trigram -- the sixth line in the fourth position is in the upper trigram which is Gen, symbolizing stone. The "Say卦Transmission" says "Zhen represents slopes," so Zhen symbolizes hillslopes. The ancient text "Book of Documents · Yu Gong" says: "The tribute of woven leather comes from the Xiqing Mountains along the Huan River." Zheng Xuan notes there: "Huan is the name of a hill slope in Longdi, and the road winds up in a twisting manner, hence called Huan." The term "Pan Huan" in this passage also refers to winding along a hill slope, hence called "Pan Huan."

二失位，動居初得正，故利居貞。震，諸侯象，得正應四，以貴下賤，大得民，故利建侯也。荀氏以為般桓者，動而退也，謂陽從二動而退居初，義亦通也。

Six in the Second is out of place, but once it moves and takes the position of the first, it attains correctness, hence 'favorable to dwell in uprightness.' Zhen represents the image of feudal lords; the Nine at the Beginning attains correctness and corresponds above with Six in the Fourth. With a noble and esteemed position humbly occupying a low place, it gains great popular support, hence 'favorable to establish feudal lords.' Xun Shuang, however, interprets 'ban huan' as movement followed by retreat, referring to the yang line moving from the second position and retreating to the first. This explanation is also reasonable.

「乘馬」至「常也」。陰陽相求，有昏冓之道。二、四、上，陰爻，故皆言乘馬。虞氏亦謂二乘初，故曰乘馬也。鄭《箴膏肓》曰：「天子以至大夫皆有留車反馬之禮。」又云《士昏禮》云：「主人爵弁纁裳緇衣乘車，從車二乘，婦車亦如之。」此婦車出於夫家，則士妻始嫁乘夫家之車也。

Hui Dong's commentary (from the note "riding a horse, riding the first line" to "abnormality") states that yin and yang mutually pursue each other, originally following the way of marriage. The lines two, four, and six are all yin lines, so they all refer to "riding a horse." Yu Fan also believed that line six two overpowers line one nine, hence "riding a horse." Zheng Xuan's "Probing the Hidden" says: "From the Son of Heaven down to the commoner, there are rituals of stopping the carriage and returning the horse." He also cites the "Rites of the Gentleman's Marriage" which says: "The host wears the cap of the ceremonial hat, a light red lower garment and a black upper robe, rides a carriage, with two following carriages, and the bride's carriage is also arranged in the same way." The bride's carriage comes from the husband's family, indicating that when a gentleman's wife first marries, she rides the husband's carriage.

注以乘馬為乘初者，亦是乘初之車。但二與初非昏因之正，故云屯如亶如、乘馬驙如。馬氏云：「亶如，不進之貌。」《說文》曰：「驙者，馬重難行。」震為馬馵足，故驙如也。「坎為寇」，虞義也，《說卦》云「坎為盜」，故為寇。「匪，非」，虞義也，匪與非古今字。應在坎，故匪寇。陰陽得正，故昏冓。

Hui Dong's commentary explains "cheng ma" as riding on top of the line at the beginning, meaning riding a chariot drawn by the line at the beginning. However, since the line six in the second and the line at the beginning are not a proper marital match, it says "zhun ru dan ru, cheng ma huan ru." Ma Rong says: "Dan ru means the appearance of unwillingness to move forward." The Shuo Wen Jie Zi says: "Huan means a horse that is hard to move under a heavy load." Zhen symbolizes a horse with a white left hind leg, so "huan ru" refers to that. "Kan as kou" is Yu Fan's view, while the Shuo Gua Zhuan says "Kan as dao," so it is extended to mean "kou." "Fei xun zuo fei" is also Yu Fan's view, "fei" and "fei" are ancient and modern characters. The responding line of line six in the second is in the Kan trigram, so it is "fei kou"; yin and yang each occupy their proper positions, so it is "hun gou."

虞氏又謂字，妊娠。案妊娠為已嫁，虞氏非也。《曲禮》曰：「女子許嫁，笄而字。」是字為許嫁，故易虞義也。二不許初，故貞不字。《繋》上曰：「天九地十。」故云坤數十。三動成既濟，故陰陽氣通。虞氏曰：「三動反正，故十年乃字。」謂成既濟定是也。

Yu Fan interpreted "zi" as pregnancy. However, pregnancy occurs after marriage, so Yu Fan's interpretation is incorrect. The "Rites of the Son of Heaven" states: "When a woman is engaged, she receives the hairpin ceremony and receives a given name." This shows that "zi" refers to being promised in marriage. Therefore, Hui Dong revised Yu Fan's interpretation. The second line does not agree with the first line, hence "Zhen bu zi." The "Commentary on the Hexagrams, Upper Transmission" says "Heaven's number is nine, Earth's number is ten," so the number of the hexagram K'un is ten. When the third line moves, it becomes the hexagram "Already Completed," thus achieving the flow of yin and yang energies. Yu Fan said: "When the third line moves, it returns to its original position, hence a woman is promised in marriage after ten years." This refers precisely to the established conclusion of the hexagram "Already Completed."

「即就」至「中矣」。此虞義也。《論語》曰：「亦可以即戎矣。」包咸注云：「即，就也。」《儀禮·鄉飲酒禮》曰：「眾賓序升即席。」《王制》：「必即天倫。」鄭氏皆訓為就，故云即，就也。《周禮》地官有山虞，掌山林之政令及弊田，植虞旗於中，致禽而珥焉。虞氏謂虞，虞人，掌禽獸者，即山虞也。

Hui Dong's commentary (from "that is, to go" to "only entering the forest") states that this is Yu Fan's view. The Analects says "they may now be sent to fight," and Bao Xian's commentary explains "that is, to go." The Rites of Zhou, in the section on the ceremony of the village wine, mentions "all guests proceed in order to take their seats," and the Book of Rites, in the section on the system of government, says "definitely following the natural order," and Zheng Xuan interprets "that is" as "to approach." Therefore, "that is" means to approach or move towards. The Zhou Li (Record of Rites) in the section on the officials of the land office has the position of "mountain Yu," responsible for the regulations of mountains and forests; when hunting ends, a Yu flag is raised in the center of the hunting ground, and the captured animals are gathered and their left ears are cut off for record of the hunt's success. Yu Fan's "Yu" refers to the Yu official, that is, the official in charge of animals, which is the same as the mountain Yu.

鹿，王肅本作麓，故云山足曰鹿，鹿、麓古今字。山足有林，故云鹿，林也。三變下體成坎，九家《說卦》曰：「坎為叢棘。」故曰叢木。木在山足，故稱林中。兕，野牛也。坤為牛，為虎，故為兕虎。麋鹿善驚，震者震驚，故為麋鹿。京房《易傳》曰：「震遂泥，厥咎國多麋。」九家《說卦》曰：「艮為狐。」狐狼皆黔喙之屬，故為狐狼也。

The character "lu" is rendered as "lu" in Wang Su's version, hence the mountain foot is called "lu," and "lu" and "lu" are ancient and modern characters. The mountain foot has trees, so "lu" refers to a forest. The third line changes, and the lower trigram becomes Kan. The "Shu Guan Zhuan" from the nine families says "Kan represents thorny bushes," so it is called "thick wood"; trees growing at the mountain foot are called "forest." "Si" refers to a wild ox. Kun symbolizes an ox and also a tiger, hence the image of "si" and "hu." Mule deer are easily startled, and Zhen signifies thunder and alarm, so Zhen symbolizes mule deer. Jing Fang's "Yi Zhuan" says: "Thunder strikes and sinks into mud, its omen is many mule deer in the country." The "Shu Guan Zhuan" from the nine families says "Gen represents a fox," and foxes and wolves are both black-mouthed fierce animals, so Gen has the image of foxes and wolves.

三體震互坤艮，艮為山，三變體坎，坎為叢木，艮象不見，故曰林中，又無震坤，禽皆走入于林中矣。「君子」至「吝也」。《乾鑿度》九三為君子，三變之正，故曰君子，此虞義也。機，一作幾，鄭本作機，雲弩也，故曰機，虞機。荀氏曰：「震為動。」故為機。

The third line is located within the trigram Zhen (Thunder), and also produces the trigrams Kun (Earth) and Gen (Mountain) through mutual interaction. Gen represents a mountain. When the third line changes, it becomes the trigram Kan (Water), which symbolizes dense vegetation, and the image of Gen (Mountain) disappears. Therefore, it is said 'in the forest'. At this time, the images of Zhen (Thunder) and Kun (Earth) also vanish, and all birds and beasts flee into the forest. Hui Dong's commentary (self-note from 'the gentleman says Yang has become correct' to 'going will certainly be a regret') states: The 'Dian Zao Du' interprets the third line as the gentleman. When the sixth line changes to become correct, it becomes a Yang line, hence it is called 'the gentleman'. This is Yu Fan's interpretation. The character 'ji' in one version is written as 'ji', and Zheng Xuan's version is 'ji', which is interpreted as a crossbow. Therefore, 'ji' refers to the crossbow mechanism of the Yu people. Xun Shuang said 'Zhen represents movement', so Zhen has the image of a crossbow mechanism.

《緇衣》引逸書《太甲》曰：「若虞機張，往省括於厥度則釋。」鄭彼注云：「虞人之射禽，弩已張，從機間視括與所射，參相得乃後釋。」釋，古文作舍，故云舍，舍拔。《詩·駟鐵》曰：「舍拔則獲。」毛傳云：「拔，矢末也。」上乘五馬，故不應三。凡爻相應而相得者稱獲、稱得。今君子張機不能獲禽，不如舍者舍拔而已，言無所獲。無獲而往必困窮矣，故云往吝也。

The Book of Rites, Ziyi, cites a passage from the lost Book of Documents, Taijia, which says: "Like the keeper of the forest who draws his crossbow, first examines whether the arrow nock is in accordance with the standard, and then shoots." Zheng Xuan explains there: "The forest keeper shoots game, having already drawn the crossbow, looks through the notch of the crossbow to check whether the arrow nock and the target are aligned, and only then shoots." The character "释" was written as "舍" in ancient texts, so "舍" means to release the arrow nock. The Book of Poetry, Siti, says: "Once the arrow nock is released, there is a successful hunt." Mao's commentary says: "拔 is the end of the arrow." The upper sixth line is overpowering the fifth line, which is the horse, so it does not correspond with the third line. Only when two lines correspond and are in harmony is it called "obtain" or "gain." Now, if a gentleman draws his crossbow but fails to shoot the game, it is better to simply release the arrow nock, meaning he gets nothing. If he gets nothing yet still proceeds, he will surely fall into hardship, hence it is said "going leads to regret."

「乘初」至「不利」。四與初應，故乘初，謂乘初車也。馬將行，其群分乃長鳴，故襄十八年《春秋傳》曰「有班馬之聲」，班猶分別也。昏禮男先於女，初以貴下賤，故云求，初求四也。「之外稱往」，虞義也。許慎《五經異義》曰：「《春秋》公羊說云：自天子至庶人，娶皆親迎，所以重昏禮也。」《禮戴記》：「天子親迎。」初求四，行親迎之禮，故往吉無不利也。

Hui Dong's commentary (from his own note "riding on the first line" to "going is auspicious and there is no disadvantage") says that the sixth line four corresponds with the first line nine, so it is said "riding on the first line," meaning riding the chariot of the first line nine. When horses are about to depart, the horses in the same group will cry out loudly as they part, so the "Spring and Autumn Annals: Zuo Zhuan" mentions in the eighteenth year of Duke Xiang that there is the saying of "hearing the sound of the parting horses." "Ban" means separation. Marriage is initiated by the man, so the first line nine, being in a high position, humbly submits, so it is said "seeking." "Going from the inner trigram to the outer trigram is called going," according to Yu Fan. Xu Shen's "Five Classics Disagreements" says: "The Confucian school of Gongyang in the Spring and Autumn Annals holds that from the Son of Heaven down to common people, when marrying, the husband must personally go to meet the bride, to show the importance of marriage." The "Da Dai Li Ji" also says "the Son of Heaven personally meets the bride." The first line nine seeking the sixth line four is exactly the act of personally meeting the bride, so "going is auspicious and there is no disadvantage."

「屯者」至「貞凶」。閔元年《春秋傳》曰：「初，畢萬筮仕於晉，遇屯之比，辛廖占之曰：屯固比入，吉孰大焉。」固者，規固。《曲禮》曰：「毋固獲。」鄭注云：「欲專之曰固」是也。卦之所以名屯者以二五：二貞不字，五屯其膏，皆有規固之義，故云屯者固也。

Hui Dong's commentary (self-commentary from "Zun" meaning "solid" to "thus great uprightness is凶" section): The Spring and Autumn Annals, Min Gong's first year, says: "At first, Bi Wan, who was about to serve the state of Jin, consulted the divination and obtained the hexagram Zun with the hexagram Bi. Xin Liao's interpretation said: 'Zun means solid, Bi means affinity, is there any greater auspiciousness than this?' The term 'solid' refers to being rigid and clinging. The Rites of Zhou, the Book of Rituals, says 'do not be rigid and exclusive in claiming the hunt,' and Zheng Xuan's commentary says 'to claim exclusively is called solid,' which is exactly this meaning. This hexagram is named 'Zun' because of the second and fifth lines: the line six in the second holds to the correct position and does not allow marriage, the line nine in the fifth accumulates the nourishing essence, both containing the meaning of being rigid and clinging. Therefore, it is said 'Zun is solid.'

坎雨稱膏，虞義也。又虞引《詩》曰：「陰雨膏之。」膏者，膏潤，雨以潤之，故稱膏也。二五得正，故云貞；而皆固，故云屯。陰稱小，二乘初，守貞不字，女子之貞，故小貞吉。陽稱大，天施地生，故陽主施。孟康釋此爻曰：「大貞，君也，遭屯難饑荒，君當開倉廩振百姓，而反吝則凶。」膏澤不下於民，屯膏之象也。

"Kan represents rain, hence it is called 'gao' (moisture)." This is Yu Fan's interpretation. Yu Fan also cites a verse from the Book of Poetry, "Dark clouds bring rain to moisten it," as evidence. "Gao" refers to moistening, as rain nourishes all things, hence it is called "gao." The second and fifth lines both occupy the correct positions, hence it is called "Zhen" (upright). However, both lines are blocked and uncommunicative, hence it is called "Zun" (obstruction). Yin is called "Xiao" (small), as the sixth line (Yi) overpowers the first line (Chou), but remains loyal to the upright and does not yield, symbolizing a woman's chastity, hence "Xiao Zhen Ji" (small uprightness is auspicious). Yang is called "Da" (great), as heaven gives and earth produces, hence Yang represents giving. Meng Kang explains this line: "所谓大贞, refers to the sovereign; when encountering difficulties and famine, the sovereign should open the granaries to relief the people, but if he is stingy and does not distribute, it will be inauspicious." The moisture cannot reach the people, which is the image of "Zun its gao."

「乘五」至「象也」。上乘五馬，故云乘。五上體坎，《說卦》震坎皆有馬象，故皆云乘馬也。上不應三而乘五馬，故云非昏因之正。桓寛《鹽鐵論》曰：「小人先合而後忤。」初雖乘馬，後必泣血，是其義也。《說文》曰：「泣，下也。」離為目以下，九家義也。虞氏曰：「三變時離為目，坎為血，震為出，血流出目，故泣血如。」義略同也。

Hui Dong's commentary (from "riding on five" to "the image of weeping") says that the upper sixth line is overpowering the nine fifth line which represents a horse, hence the term "riding." The nine fifth line is located in the upper trigram, which is Kan. The "Commentary on the Changes" states that both Zhen and Kan have the image of a horse, so these lines all refer to "riding a horse." The upper sixth line does not correspond with the sixth line but instead overpowers the horse of the nine fifth line, hence this is not a proper marriage. Huan Kuan's "Salt and Iron Discussions" says: "Small people initially connect, but later they clash." Initially they may ride a horse, but eventually they will weep blood, which is exactly this meaning. The "Explanation of the Cang Jie" says: "Weeping is tears flowing down." "Li represents the eyes" is the view of the nine schools of the Changes. Yu Fan says: "When the third line changes, Li represents the eyes, Kan represents blood, Zhen represents movement, and blood flows out from the eyes, hence the image of weeping blood." The meaning is roughly the same.

蒙亨。注：艮三之二，六五為童蒙，體艮，故云蒙。蒙，物之穉也。五應二，剛柔接，故亨。匪我求童蒙，童蒙求我。注：我謂二，艮為求。五應二，故匪我求童蒙，童蒙求我。禮，有來學無往教。虞氏以二體師象，坎為經，謂二為經師也。初筮告，再三瀆，瀆則不告。注：初筮謂初，再三謂三四，二之正故不告。利貞。注：二五失位，利變之正，故利貞。

The text says: "Meng, smooth and unimpeded." Hui Dong's own commentary: This hexagram is formed by the third line of the "Gèn" hexagram moving to the second position. The sixth line in the fifth position represents a young and naive child, and the hexagram also contains "Gèn," so it is called "Meng." "Meng" refers to the time when all things are young and tender. The sixth line in the fifth position corresponds with the ninth line in the second position, where the yin and yang meet, hence "smooth and unimpeded." The text says: "It is not I who seeks the child, but the child who seeks me." Hui Dong's own commentary: "I" refers to the ninth line in the second position, and "Gèn" has the imagery of seeking. Since the sixth line in the fifth position corresponds with the ninth line in the second position, it is said that it is not I who seeks the child, but the child who seeks me. According to ritual, only students go to seek teachers, not teachers going to teach students. Yu Fan believes that the lines two to five together form the image of the "Shī" hexagram, and "Kǎn" also symbolizes the classics, so the ninth line in the second position is called "Jīngshī" (classical teacher). The text says: "If the first inquiry is made, one should be told, but if one keeps asking repeatedly, it is a desecration, and then one should not be told." Hui Dong's own commentary: "Chūshì" refers to the first line, and "zàisān" refers to the third and fourth lines. The ninth line in the second position changes to become correct, hence no longer being told. The text says: "It is advantageous to maintain the correct position." Hui Dong's own commentary: The second and fifth lines are both out of position, so it is advantageous to change and return to the correct position, hence "Lìzhēn."

疏：「艮三」至「故亨」。卦自艮來，九三之二，此虞義也。此亦當從四陰二陽臨觀之例，而云艮三之二者，以六五童蒙，二以亨行時中，故知自艮來也。名蒙者，以六五童蒙體艮，艮為少男。鄭氏云：「蒙，幼小之貌。」故名蒙。「蒙，物之穉也」者，《序卦》文，鄭氏謂孩稚也。

Hui Dong's commentary (self-commentary from "Geng three to two" to "therefore the hexagram is open") states: This hexagram comes from the hexagram Geng, with the line nine in the third moving to the second position, according to Yu Fan's interpretation. According to principle, it should also follow the pattern of the hexagrams Lin and Guan, which have four yin lines and two yang lines. Here it is said "Geng three to two" because line six in the fifth is the child of the young, and line nine in the second promotes the principle of timely centering, so it is known that it comes from Geng. The name "Meng" is taken because line six in the fifth is the child of the young and the hexagram contains Geng, which symbolizes a young man. Zheng Xuan says: "Meng means the state of being young and small." Therefore it is named "Meng." The phrase "Meng is the time when all things are tender" comes from the "Xugua Zhuan," and Zheng Xuan interprets it as the state of a child being young and immature.

卦之所以亨者有兩義焉：當其為師，則二剛五柔，以志相應；當其為婦，則五剛二柔，以禮相接。皆有亨道，故云亨。傳曰「以亨行時中」，兼兩義也。「我謂」至「師也」。二五相應，五求二，故我謂二。艮兌同氣相求，故艮為求。以取女言，則陽求陰，咸彖傳「男下女」是也；以發蒙言，則陰求陽，此經「匪我求童蒙，童蒙求我」是也。

This hexagram's success has two meanings: from the perspective of teacher and student, nine two is strong and six five is weak, and their intentions correspond with each other; from the perspective of husband and wife, after two and five change to the correct positions, five becomes strong and two becomes weak, and they interact with each other according to propriety. Both aspects have the way of success, so it is said "success." The Commentary on the Judgment says "to promote the way of success in the middle," which includes both aspects. Hui Dong's commentary (self-note: "I say two" to "two is the teacher") states: two and five correspond, meaning six five seeks nine two, so "I" refers to nine two. The trigrams艮 (mountain) and 兑 (lake) share the same energy and seek each other, so艮 has the image of seeking. In terms of marriage, it is yang seeking yin; this is what the Commentary on the Judgment of the hexagram 咸 (Intimacy) calls "a man lowering himself to a woman." In terms of teaching, it is yin seeking yang; here the text says "it is not I who seeks the naive, but the naive who seeks me."

禮有來學無往教，虞氏據《曲禮》釋經也。二至五有師象，故二體師。《乾鑿度》曰：「坎離為經，震兌為緯。」故坎為經。虞謂二為經師，經者六經，師者師長，六經取義於經緯，故《周書·諡法》曰「經緯天地曰文」是也。

"Only students come to study, but teachers do not visit to teach," is how Yu Fan interpreted the classics based on the "Rites of the Courteous" from the "Book of Rites." The trigrams from the second to the fifth positions produce the image of the "Army" hexagram, so the line nine two is within the structure of "Army." The "Qianzao Du" states: "Kan and Li are the meridians, Zhen and Dui are the parallels." Therefore, Kan symbolizes the meridian. Yu Fan says that line nine two is "the teacher of the meridian": "Meridian" refers to the Six Classics, and "teacher" refers to the teacher. The names of the Six Classics derive their meaning from the warp and weft of fabric, so the "Book of Zhou Annals: Posthumous Titles" says, "One who can weave the heavens and earth is called a Wen," which is exactly this meaning.

《周禮·小司徒》云：「五旅為師。」與易師卦同義。《太宰》九兩：一曰牧，以地得民；二曰長，以貴得民；三曰師，以賢得民。師與牧長同稱，教人以道可為民長，亦猶師之丈人，丈有長義，故經師之師亦得是稱。漢時通經有家法，故五經皆有師，謂之經師，虞氏以二為經師，借漢法為況也。

The "Small Grand Tutor" in the "Rites of Zhou" says, "Five groups of soldiers are organized into one army," which is the same meaning as the "Military" hexagram in the "Book of Changes." The "Grand Master" in the "Rites of Zhou" discusses "nine methods" for maintaining the people's loyalty: the first is "pasture," gaining the people through land; the second is "superiority," gaining the people through prestige; the third is "military," gaining the people through virtue. "Military" is mentioned together with "pasture" and "superiority," and those who can guide the people can be considered as leaders of the people. This is similar to the "elders" mentioned in the "Military" hexagram, where "丈" originally means an elder, so the "teacher" in "sage teacher" also deserves this title. In the Han dynasty, studying classics emphasized family traditions, so each of the five classics had its own lineage of teachers, called "sage teachers." Yu Fan says that the second line of the nine refers to a sage teacher, using the Han dynasty system as an analogy.

「初筮」至「不告」。三之二據初，初發成兌，兌為講習，故告。「再三謂三四」，荀義也。五應二，有求之之道，故童蒙吉；二據初，有告之之義，故初筮告；三四非應非據，故瀆。瀆，古文黷也。二之正除師學之禮，故不告，詳彖傳疏也。「二五」至「利貞」。此虞義，說見上也。

Hui Dong's commentary (from the note "Initial divination refers to the first line" to "the second line is correct so there is no need to inform") states that the third line comes to the second position and occupies the first line. When the first line moves, it forms the trigram Dui (Lake), which symbolizes teaching and learning. Therefore, "informing" occurs. "Again and again refers to the third and fourth lines," according to Xun Shuang. The sixth line five corresponds with the ninth line two, indicating a path for seeking guidance, so the child who is being taught receives good fortune; the ninth line two occupies the first line, indicating the meaning of informing, so "initial divination informs." The third and fourth lines neither correspond with the ninth line two nor are occupied by it, so they are called "filthy." "Filthy" is the ancient form of "dulity." Once the ninth line two changes to become correct, the teacher-student learning ceremony is completed, so there is no further informing. Details are given in the Commentary on the Judgment. Hui Dong's commentary (from the note "the second and fifth lines are out of position" to "therefore it is advantageous to be correct") states that this is Yu Fan's interpretation, which has been explained previously.

初六發蒙，利用刑人，用說桎梏，以往吝。注：發蒙之正體兌，兌為刑人，坤為用，故曰利用刑人。坎為桎梏，初發成兌，坎象毀壞，故曰用說桎梏。之應歴險，故以往吝。九二包蒙，納婦吉，子克家。注：九居二據初應五，故包蒙。伏巽為婦，二本陰位，變之正，故納婦吉。五體艮，艮為子，二稱家，故子克家也。

The first line, initial six, enlightens the ignorant, is suitable for applying punishment to people, enabling them to be freed from shackles and chains; if one goes forward recklessly, there will be regret. Hui Dong's commentary: the initial six enlightens and becomes correct, the lower trigram forms兑, which symbolizes the person administering punishment.坤 symbolizes 'use', hence it says 'suitable for using punishment on people'. Kan symbolizes shackles, the first line moves and forms兑, thus the Kan image is destroyed, hence it says 'using to remove shackles'; but it goes forward to the responding line, encountering Kan's danger, hence 'going forward brings regret'. The second line, nine two, encompasses the ignorant, accepting a wife brings good fortune, the son can support the family. Hui Dong's commentary: a yang line in the second position, below it is the initial six, above it corresponds to the sixth five, hence 'encompassing the ignorant'. Zhen is hidden beneath Xun, Xun symbolizes a wife; the second position is originally a yin position, changing to a yang, hence 'accepting a wife brings good fortune'. The sixth five is in the Gen trigram, Gen symbolizes a son, the second position is called 'home', hence it says 'the son supports the family'.

六三勿用娶女，見金夫不有躬，無攸利。注：誡上也。初發成兌，故三稱女。兌為見，陽稱金，震為夫，坤身稱躬。五變坤體壞，故見金夫不有躬。失位多凶，故無攸利。六四困蒙吝。注：遠於陽故困，困而不學，民斯為下，故吝。六五童蒙吉。注：蒙以養正，故吉。上九擊蒙，不利為寇，利禦寇。注：擊，三也。體艮為手，故擊。謂五已變，上動成坎，稱寇而逆乘陽，故不利為寇。御，止也。上應三，三體坎，行不順，故利禦寇。《明堂月令》曰：「兵戎不起，不可從我始。」

The text says: Six in the Third, do not marry this woman; she sees a wealthy man and loses herself, bringing no benefit. Hui Dong's commentary: This is a warning to Nine at the Top. First Line moves to form Dui, so Third Line is called "woman." Dui represents manifestation, yang line is called "metal," Zhen symbolizes husband, and Kun symbolizes body and is called "body." When Five in the Fifth changes, the body of Kun is destroyed, so it says "seeing a wealthy man, no body." Six in the Third is out of position and has many dangers, so "no benefit." The text says: Six in the Fourth, trapped in ignorance, there is regret. Hui Dong's commentary: Six in the Fourth is farthest from yang line, so it is trapped; if it remains trapped and does not learn, such a person falls to the lower rank, hence there is regret. The text says: Five in the Fifth, the child of ignorance comes to seek guidance, it is auspicious. Hui Dong's commentary: Cultivating purity during the time of ignorance, hence it is auspicious. The text says: Nine at the Top, breaking through ignorance; it is not suitable to become a bandit, but suitable to resist bandits. Hui Dong's commentary: What is struck is Six in the Third. Nine at the Top is in Gen, Gen symbolizes hand, so it says "strike." This refers to Five in the Fifth having changed, and when Nine at the Top moves, it becomes Kan, which is called bandit, and it also goes against and overpowers the yang line, so "not suitable to become a bandit." "Resist" means to stop. Nine at the Top corresponds with Six in the Third, which is within the body of Kan, and its actions are not smooth, so "suitable to resist bandits." The "Bright Hall Monthly Command" says: "Do not provoke war, do not be the first to attack."

疏：「發蒙」至「往吝」。此虞義也。初，蒙也。《文言》曰：「六爻發揮。」《說卦》曰：「發揮於剛柔。」虞注云：「發，動也。」動之正，故曰初發成兌，二陽為兌也。兌正秋，《周書·小開武》曰：「秋以紀殺。」故為刑人。「坎為桎梏」，九家《說卦》文，虞氏謂震足艮手，互與坎連，故稱桎梏。兌成則坎毀，故云坎象毀壞，用說桎梏之義也。坎為險，初應四，四困蒙，故之應歴險則吝也。

Hui Dong's commentary (from his own note "the correct form of the beginning to 'thus there is regret'") states that this is Yu Fan's view. The first line is the state of confusion. The "Wenyan Zhuan" says "the six lines are activated and change," and the "Shuogua Zhuan" says "they are expressed between the strong and the weak." Yu Fan explains: "To 'activate' means to move." When movement is correct, it is said that the first line, once activated, forms the trigram Dui (Lake). Two yang lines and one yin line make up Dui. Dui corresponds to the position of the beginning of autumn. The "Zhou Shu · Xiaokai Wu" says "autumn governs punishment and execution," so Dui symbolizes the executioner. "Kan represents shackles" comes from the nine families version of the "Shuogua Zhuan." Yu Fan believes that Zhen represents the foot and Gen represents the hand, and the interacting trigrams are connected to Kan, so they are called shackles. Once Dui is formed, the image of Kan is destroyed, hence "the image of Kan is destroyed," which is the meaning of "using words to refer to shackles." Kan represents danger. The first line corresponds to the fourth line, and the fourth line is trapped in confusion, so moving to the corresponding line involves danger, hence there is regret.

「九居」至「家也」。九居二，有師道；據初，故初發蒙；應五，故五童蒙吉：包蒙之象也。巽伏震下，故伏巽為婦也。彖曰利貞，以二五失位變之正，則五剛二柔，故納婦吉，子克家。婦謂二，子謂五也。《文言》稱陰為妻道也，臣道也，蓋言妻臣一例也。

Hui Dong's commentary (self-commentary from "nine resides in second, based on initial corresponding to fifth" to "thus the son can carry on the family") states that a yang line residing in the second position possesses the way of a teacher; it occupies the initial line, thus allowing the initial line to "begin to learn"; also, it corresponds with the fifth line, thus the fifth line "child learning is auspicious" — this is the image of "encompassing the beginning." The trigram Xun is hidden beneath Zhen, so hidden Xun symbolizes the wife. The Commentary on the Judgment says "favorable to uprightness" because both the second and fifth lines are out of position, and after changing to return to correctness, they become five yang and two yin lines, thus "receiving the wife is auspicious, the son can carry on the family." Here, "wife" refers to the second line, and "son" refers to the fifth line. The Discourse of the Literary Meaning refers to yin as wife's way and as the way of a minister, indicating that the way of the wife and the way of the minister are fundamentally the same.

高誘注《呂覽》曰：「師道與天子遭時見尊，不可常也。」師道無常，故有臣而為師者，亦有師而為臣者。《學記》曰：「君之所不臣於其臣者二，當其為師則弗臣也。」是臣而為師也。《孟子》曰：「湯之於伊尹，學焉而後臣之。」是師而為臣也。二五之正則蒙反為聖，師反為臣，妻臣一例，故五始求師而繼納婦也。

Gao You's commentary on the "Lüshi Chunqiu" says: "The way of being a teacher and the dignity of the Son of Heaven both come into being through the right timing and are not permanent. "Since the way of being a teacher is not fixed, there are cases where a person is a minister and also a teacher, and cases where a person is originally a teacher and later becomes a minister. The "Xueji" in the "Liji" says: "There are two situations where a ruler does not treat a subject as a subject, one of which is when he is himself a teacher." This is the case of a minister who is also a teacher. The "Mengzi" says: "Shang Tang first learned from Yi Yin and then made him his minister." This is the case of a teacher who becomes a minister. The second and fifth lines each return to their proper positions, transforming confusion into clarity, and a teacher into a minister. The way of a wife and the way of a subject are fundamentally the same, so the sixth line initially seeks a teacher, and then becomes the acceptance of a wife.

五體艮，艮少男，故稱童，又稱子，子與童皆未成君之稱。「二稱家」，虞義也。《乾鑿度》曰：「二為大夫。」鄭注《禮記》曰：「大夫稱家。」又在內，《雜卦》曰：「家人，內也。」故二稱家。五應二，故子克家也。

Six in the Fifth is in the Gen trigram, which symbolizes a young man, hence it is called 'child' or 'son'; both 'child' and 'son' are terms used before one becomes a ruler. The idea that 'the second line is called family' is Yu Fan's view. The "Qian Zao Du" says 'the second line is equivalent to a minister,' and Zheng Xuan's commentary on the "Book of Rites" states 'the territory of a minister is called family'; the second line also resides in the inner trigram. The "Zaji Zhuan" says 'the hexagram of Family discusses the inner,' so the second line is called 'family.' Since line six and line nine two correspond, it is said 'the son can manage the family.'

「誡上」至「攸利」。三應上，三不正，故誡上。兌為少女，故稱女。《雜記》曰：「兌，見。」虞注云：「兌陽息二，故兌為見。」陽稱金者，兌之陽爻稱金也。坤為身，荀子引逸詩云：「妨其躬身。」躬身同物，故又為躬。此皆虞義也。三體坤，五之正坤體壞，故見金夫不有躬。三多凶，六居三為失位，故云失位多凶，無攸利也。

Hui Dong's commentary (from the note "a warning to the upper" to "therefore it is not beneficial") states that the sixth line in the third position corresponds with the ninth line at the top, but the sixth line in the third position is not in the correct position, hence this is a warning to the upper line. Dui represents the young woman, hence it is called "female." The Miscellaneous Records (referring to the Miscellaneous Hexagram Transmission "Dui appears and Xun is hidden") say "Dui is appearance." Yu Fan explains: "Dui is the growth of yang energy at the second line, hence Dui has the image of appearance." Referring to yang lines as "metal," this refers to the yang lines in the Dui hexagram being called metal. Kun represents the body. Xunzi cites an ancient poem saying "harming his body," where "body" and "person" are essentially the same, hence Kun also represents the person. All of this is Yu Fan's view. The sixth line in the third position is within the Kun hexagram. If the sixth line in the fifth position changes to become correct, then the Kun hexagram is destroyed, hence it is said "seeing a man of metal does not have the person." The third line is often dangerous, as a yin line in the third position is also an incorrect position, hence incorrect positions often lead to danger and bring no benefit.

「遠於陽」至「故吝」。陽謂二，二包蒙，四獨遠之，故困。二之正，再三瀆，故吝。「困而不學，民斯為下」，《論語》文。「蒙以」至「故吉」。二之正，五變應之，蒙以養正，優入聖域，故吉也。變應者，由不正而之正也。二五失位，二之正，五變應之，則各得其正。《荀子·不苟篇》曰：「詩曰：左之左之，君子宜之；右之右之，君子有之。此言君子能以義詘信變應故也。」是變應之義矣，易之例也。

Hui Dong's commentary (from his own note "Because it is far from yang, it is inpredicament" to "Therefore, it is a regret") says: "Yang" refers to the Nine in the Second line. The Nine in the Second line encompasses all the confused elements, but the Six in the Fourth line is the farthest from it, hence the困境. The Nine in the Second line changes to become correct, but the Six in the Fourth line keeps coming repeatedly to inquire, resulting in a disrespectful attitude, hence the regret. The saying "Even when inpredicament, one does not wish to learn; such people are placed in the lower class" comes from the Analects. Hui Dong's commentary (from his own note "Cultivating the correct in the state of confusion" to "Therefore, it is auspicious") says: When the Nine in the Second line changes to become correct, the Six in the Fifth line also changes to correspond with it. In the state of confusion, cultivating the correct leads to a gradual entry into the realm of the sage, hence auspiciousness. The term "change and respond" refers to the transformation from incorrect to correct. Originally, both the Second and the Fifth lines were out of their proper positions, but when the Nine in the Second line changes to become correct, and the Six in the Fifth line also changes to respond to it, both lines then become correct. The Xunzi's "Not Being Rash" chapter says: "The Book of Poetry says: Go left when you go left, the gentleman has no inappropriate action; go right when you go right, the gentleman has no deficiency. This means that the gentleman can bend or stretch according to righteousness, and respond to changes in time." This is exactly the meaning of "change and respond," and it is also the common practice in the Book of Changes.

「擊三」至「我始」。上應三，三行不順，故擊三也。艮為手，《說卦》文。坎為寇，三體坎，五上變亦為坎，故爻辭有二寇，一謂上，一謂三也。五變上動乘之，是乘陽也，乘陽為逆，故曰逆乘陽。韋注《魯語》曰：「御，止也。」《釋詁》曰：「御，禁也。」禁有止義。此上皆虞義也。御，御三也。上應三，三行不順，是寇也，非昏冓也，故利御之。引月令者，蒙於消息為正月卦，《月令》孟春令曰：「兵戎不起，不可從我始。」是不利為寇、利禦寇之事也。

Hui Dong's commentary (from his own note "strike, three" to "it is not acceptable for me to start first") says: The upper ninth line corresponds with the sixth line in the third position, and since the sixth line in the third position is not smooth in its actions, the "strike" refers to the sixth line in the third position. "Geng is the hand" comes from the "Commentary on the Changes." Kan represents a thief, and the sixth line in the third position is within the Kan structure. After the sixth line in the fifth position changes, the upper ninth line also becomes Kan, so there are two "thieves" in this line statement, one referring to the upper ninth line and the other to the sixth line in the third position. After the sixth line in the fifth position changes, the upper ninth line moves and overpowers it, which is called "overriding yang." Overriding yang is considered reverse, so it is said "reverse overriding yang." Wei Zhao's commentary on the "Discourses of the States · Lu Discourses" says: "Aut, meaning to stop." The "Er Ya · Interpretation of Words" says: "Aut, meaning to prohibit." Prohibition includes the meaning of stopping. All of this is Yu Fan's view. The term "aut" refers to resisting the sixth line in the third position. The upper ninth line corresponds with the sixth line in the third position, and since the sixth line in the third position is not smooth in its actions, it is considered a thief, not a marriage partner, so it is appropriate to resist it. Hui Dong cites the "Monthly Orders" because the "Meng" hexagram, in the sequence of the changing hexagrams, belongs to the first month. The "Monthly Orders" say in the first month: "It is not acceptable to start a war, one should not be the first to initiate hostilities." This is exactly the situation of "not favorable to be a thief, favorable to resist a thief."

需有孚光，句。亨貞吉，利涉大川。注：大壯四之五，與比旁通。需，須也。乾陽在下，坎險在前，乾知險，故須四之五。坎為孚，離為光，故有孚光。坎為雲，雲須時欲降，乾須時當升。三陽既上，二位天位，故亨貞吉。坎為大川。

The text says: "Need (the hexagram), with sincerity and brightness, is smooth and favorable. Holding to the correct path brings good fortune, and it is beneficial to cross a great river." Hui Dong's own commentary: This hexagram is generated by moving the fourth line of the hexagram Da Zhuang to the fifth position, and it is in mutual opposition with the hexagram Bi. "Need" means waiting. The yang energy of Qian is below, and the danger of Kan is ahead. Qian can recognize the danger, so it waits for the fourth line to move to the fifth position. Kan symbolizes sincerity, and Li symbolizes brightness, hence "with sincerity and brightness." Kan also symbolizes clouds, which wait for the right time to descend; Qian waits for the right time to ascend. Since the three yang lines have already moved upward, the line nine in the second position is in the position of the Son of Heaven, hence "smooth and favorable." Kan also symbolizes a great river.

疏：卦自大壯來，從四陽二陰之例也。案大壯九四「貞吉悔亡，壯於大轝之腹」，虞注云：「失位悔也，之五得中，故貞吉而悔亡矣。震四上處五則藩毀壞，故決不羸。坤為大轝，為輹，四之五折坤，故壯於大轝之輹。」是其事也。

Hui Dong's commentary explains that this hexagram comes from the Great Strength hexagram, following the general pattern of four yang lines and two yin lines. According to the fourth line statement of the Great Strength hexagram, "Maintaining correctness brings good fortune; regret disappears, strength is in the central axle of a large cart," Yu Fan commented: "Loss of position causes regret; moving to the fifth position and attaining the center brings correctness, thus achieving good fortune and the disappearance of regret. The fourth line of Zhen moves up to the fifth position, breaking down the fence, hence the statement 'breaking through without being entangled.' Kun symbolizes a large cart and its axle; the fourth line moving to the fifth position breaks the body of Kun, hence the statement 'strength in the central axle.'" This is exactly what is being discussed.

需，須也，彖傳文。京房《易傳》曰：「需者，待也。」須亦待也。「乾知險」，下《繋》文。乾下坎上，乾當上升以知險，故需而不遽進，彖傳所謂「剛健而不陷」是也。卦氣需當驚蟄，《太玄》準為，范望注云：「是時陰尚在上，萬物滋生，猶以為難。」是需之義也。

"Xu" means "to wait," as stated in the Commentary on the Judgment. Jing Fang's "Yi Transmission" says: "Xu is to wait." "Xu" also means waiting. "The Qian trigram can discern dangers" comes from the lower part of the Xi Ci Transmission. In this hexagram, Qian is below and Kan is above. Normally Qian would rise, but because it can discern dangers, it waits instead of advancing rashly. The Commentary on the Judgment's statement "strong and vigorous yet not falling into danger" expresses this meaning. According to the theory of hexagram energies, the hexagram Xu corresponds to the time of Jingzhe. The Tai Xuan text aligns with a certain section (the original text here lacks the name of the section from Tai Xuan), and Fan Wang's annotation says: "At this time, the Yin energy is still above, and all things begin to sprout, yet still find it difficult." This is precisely the meaning of "Xu."

大壯四之五體坎互離，坎信故有孚，離日故稱光。坎在上為雲，在下為雨，上下無常，是以荀注乾彖傳曰：「乾升於坤曰云行，坤降於乾曰雨施。」是坎有升降之理，故此卦之義坎當降，乾當升，升降有時，因名為需。需，須也，雲出自穴則入于穴，是須時欲降也；須道已終，陽當上升，是須時當升也。

The fourth line of the hexagram Da Zhuang moves to the fifth position, forming the trigram Kan and with the intercalary trigram Li emerging: Kan represents sincerity and trust, hence "there is sincerity"; Li is the sun, hence it is called "light." Kan above represents clouds, and Kan below represents rain, with its rising and falling not fixed, so Xun Shuang commented on the Commentary on the Judgment of the hexagram Qian: "When Qian rises into Kun, it is called 'clouds moving'; when Kun descends into Qian, it is called 'rain being bestowed.'" This shows that Kan inherently contains the principle of rising and falling. Therefore, the meaning of this hexagram is that Kan should descend and Qian should ascend, each rising and falling occurring at their proper time, hence the name "Xu." "Xu" means waiting: clouds emerging from a cave will eventually return to the cave, which is waiting for the right time to descend; when the way of waiting reaches its end, the yang energy should ascend, which is waiting for the right time to rise.

以亨貞吉為二居五者，因彖爻辭皆有貞吉之文而知之。五為天位，故彖傳曰「位乎天位以正中也」。彖之正中、象之中正，皆謂二居五矣。《說卦》曰：「坎為溝瀆。」《考工記》：「匠人為溝洫，專達於川。」故坎為大川。宣十二年《春秋傳》曰：「川壅為澤。」杜預注云：「坎為川」是也。乾升涉坎，故利涉大川。此兼用荀虞義也。

The explanation of "Hen Zhen Ji" as referring to the second line (Nine in the Second) being in the fifth position is based on the fact that both the "Commentary on the Judgment" and the "Line Statement" contain the words "Zhen Ji." The fifth position is the position of the Son of Heaven, so the "Commentary on the Judgment" says "residing in the heavenly position and maintaining correctness and central balance." The "Zhen" and "Zhong" in the "Commentary on the Judgment," and the "Zhong Zheng" in the "Image Commentary," all refer to the second line being in the fifth position. The "Sayings of the Hexagram Commentary" states "Kan represents a river channel," and the "Record of Artificers" says "the craftsman digs ditches and moats, ultimately connecting to rivers," so Kan symbolizes a great river. The "Spring and Autumn Annals: Zuo Zhuan" states in the twelfth year of Xuan Gong that "a river becomes a marsh when blocked," and Du Yu's annotation says "Kan represents a river," which is exactly this meaning. The乾 (Heaven) rises and crosses over the Kan (Water), hence "favorable for crossing a great river." This explanation combines the interpretations of Xun Shuang and Yu Fan.

尋用九用六之法，無兩體升降之例。荀子需、泰、升三卦皆然，案泰、升二卦九二升五，不當言一體俱升。唯需之外卦為坎，取象於雲之出入，坎當下降，乾當上升。上六「不速之客三人」，謂乾三爻也。乾升坎降而一卦五爻皆失位，然乾升在上，君位以定；坎降在下，當循臣職，合於天尊地卑之義，故傳曰「雖不當位，未大失也」。是需卦獨取義於兩體升降，至泰、升二卦，荀義雖然，今不用也。

The method of using "All Nines" and "All Sixes" is originally not based on examples of the whole upper and lower trigrams rising or falling together. Xun Shuang applied this interpretation to the hexagrams "Need," "Tai," and "Sheng." However, in "Tai" and "Sheng," only the Nine in the Second line moves up to the Fifth position, so it is not appropriate to say the entire hexagram rises together. Only in "Need," where the outer trigram is Kan (Water), does the imagery of clouds rising and falling apply. Therefore, Kan is considered to descend and Qian (Heaven) to ascend. The line "There are three guests who come without invitation" refers to the three Yang lines in Qian. After Qian ascends and Kan descends, there are five lines in the hexagram that are not in proper position. However, Qian rising above establishes the position of the ruler, while Kan descending below appropriately fulfills the role of the minister. This conforms to the principle of Heaven above and Earth below. Therefore, the Image Commentary says, "Although the positions are not appropriate, there is no great mistake." This shows that only the hexagram "Need" takes the meaning of the rising and falling of the upper and lower trigrams. As for "Tai" and "Sheng," although Xun Shuang also interpreted them this way, it is not adopted here.

初九需于郊，利用恆，無咎。注：乾為郊，初變體恆，故曰利用恆。需極上升得位承五，故無咎。九二需于，小有言，終吉。注：謂坎五，水中之剛，故曰。二當升五，故需於。四體兌，兌為口，為小，故小有言。二終居五，故終吉。

The first line: At the outskirts, waiting, it is advantageous to maintain constancy, without fault. Hui Dong's commentary: Qian symbolizes the outskirts; when the first line changes, the lower trigram becomes The Constant, hence "advantageous to maintain constancy." Waiting reaches its limit and then ascends, attaining a proper position to support nine five, hence no fault. The second line: Waiting on the sand, there is some verbal dispute, but ultimately it brings good fortune. (The original text here lacks the character "sand" after "need at," same for the following text.) Hui Dong's commentary: The term "sand" refers to nine five, which is a strong line in the water, hence called sand. The second line should ascend to the fifth position, hence "need at the sand." The fourth line is in the trigram Dui, which symbolizes mouth and smallness, hence "small verbal dispute." The second line ultimately attains the fifth position, hence "eventually good fortune."

九三需于泥，致寇至。注：親與坎接，故稱泥。須止不進，不取於四，不致寇害。六四需于血，出自穴。注：坎為血，故需于血。雲從地出，上升於天，自地出者莫不由穴，故出自穴。九五需于酒食，貞吉。注：五互離，坎水在火上，酒食之象。需者飲食之道，故坎在需家為酒食也。五以酒食需二，舉坎以降，二上居正，故曰貞吉。

The text says: Nine in the Third, waits in the mud and invites enemies. Hui Dong's commentary: Nine in the Third is adjacent to the Kan line and connected to it, hence it is called "mud." It must stop and not attempt to take Six in the Fourth, thus avoiding the calamity of enemies. The text says: Six in the Fourth, waits in blood and comes out from a cave. Hui Dong's commentary: Kan symbolizes blood, hence it is called "waiting in blood." Clouds rise from the earth and ascend to heaven; anything coming from underground must pass through a cave, hence it is called "coming out from a cave." The text says: Nine in the Fifth, waits in wine and food, and maintains the correct position for good fortune. Hui Dong's commentary: Nine in the Fifth is connected to the Li line. The water of Kan is above the fire of Li, which is the image of cooking wine and food. "Need" originally includes the way of food and drink, hence Kan in the "Need" hexagram symbolizes wine and food. Nine in the Fifth prepares wine and food to wait for Nine in the Second, lifts the Kan line and descends, Nine in the Second ascends to the correct position, hence it is called "maintaining the correct position brings good fortune."

上六入于穴，有不速之客三人來，敬之終吉。注：需道已終，雲當入穴。三人謂下三陽也。不速猶不戒，須時當升，非有召者，故曰不速之客。乾往居上，故稱客；坎為主人，故稱來。乾升在上，君位以定；坎降在下，當循臣職，故敬之終吉。乾為敬也。

The sixth line at the top says: entering a cave, three uninvited guests arrive, and by treating them with respect, one ultimately attains good fortune. Hui Dong's commentary says: the way of waiting has now reached its end, and it is said that one should enter the cave. The 'three people' refer to the three yang lines of the lower trigram. 'Not invited' means there was no prior invitation; they come on their own when the time is right, without being summoned, hence called 'uninvited guests'. Qian (Heaven) is ascending to take the upper position, so it is called 'guest'; Kan (Water) is the host, so it is called 'coming'. Qian rises above, establishing the position of the sovereign; Kan descends below, fulfilling the duty of the subject, so by showing respect one ultimately attains good fortune. Qian naturally embodies the image of reverence and caution.

疏：「乾為」至「無咎」。乾位，西北之地，故稱郊。需于郊則不犯坎難。虞注九二曰：「四之五，震象半見。」故初變體恆。需時當升，初居四得位承五，故無咎。《繋》下云：「爻象動乎內，吉凶見乎外。」虞彼注云：「內初外上也，陽象動內則吉見外，陰爻動內則凶見外。」初之無咎、二之終吉，皆據需道已成言之，是吉凶見外之例也。

Hui Dong's commentary (self-commentary from "Qian represents the outskirts" to "thus no blame") states: The position of Qian is in the northwest, hence it is called "outskirts." Waiting in the outskirts does not involve encountering the danger of Kan. Yu Fan commented on nine in the second line: "The fourth line moves to the fifth position, the image of Zhen is only partially revealed." Therefore, the first line changes to become the structure of Heng. When the time for waiting arrives, one should ascend. Nine at the beginning ascends to the fourth position and attains a proper position, then ascends to support nine in the fifth, thus there is no blame. The Xici section of the lower text says: "The images of the lines are activated within the inner trigram, and fortune and misfortune are manifested in the outer trigram." Yu Fan commented there: "The inner refers to the first line, the outer refers to the top line; when the yang image is activated within, fortune is manifested outside; when the yin line is activated within, misfortune is manifested outside." The "no blame" of initial nine and the "eventually good" of nine in the second line are both referring to the completion of the way of waiting, which is exactly an example of fortune and misfortune being manifested outside.

「謂」至「終吉」。古文沙，《說文》：「，沙或字。」譚長說沙或從□，當據古文易也。坎之中爻乃水中之剛者，故曰，謂五。二當升五，故需於。隔於六四，故小有言。知小有言為四者，京房《易傳》曰：「三陽務上而隔於六四，路之險也。」蓋四方出穴，故云路之險。「兌為小」，虞義也。上六入穴，三陽上升，二當居五，上為終，故終吉。此皆荀義，荀惟以小有言謂三，與注異也。

Hui Dong's commentary (self-commentary from "the line statement refers to the fifth line of Kan" to "therefore the outcome is favorable") says that the term "yao ci" is an ancient variant of "sha." The "Shuo Wen" says it is an alternative character for "sha." Tan Chang says that the alternative character for "sha" comes from a different radical, and it should be determined according to the ancient text of the Book of Changes. (In the original text, the two alternative characters discussed here are missing, one is only marked with a square bracket.) The middle line of Kan is the strong line in the water, so it is called "sha," referring to the fifth line, which is nine. The second line should rise to the fifth position, hence "waiting by the sand." It is blocked by the fourth line, hence "a small word spoken." The knowledge that "a small word spoken" refers to the fourth line comes from Jing Fang's "Yi Zhuan," which says: "Three yang lines strive upward but are blocked by the sixth line in the fourth position, which is a dangerous path." Perhaps the fourth line is exactly at the exit, hence it is called a dangerous path. "Yue is small" is Yu Fan's view. The sixth line enters the hole, the three yang lines rise, and the second line should be in the fifth position. The top line is the end, hence "the outcome is favorable." All of this is Xun Shuang's view, but Xun Shuang interpreted "a small word spoken" as the third line, differing from Hui Dong's commentary.

「親與」至「寇害」。此荀義也。坎為水，泥，水旁之地，三以乾接坎，故云親與坎接。三知險，故須止不進；三當上升，故不取於四；雖有寇至，不為害也。「坎為」至「自穴」。《說卦》曰：「坎為血卦。」故為血。「雲從地出」以下，九家義也。坎為坎窞，故為穴；坤為地，乾二五之坤為坎，上坎為雲，故云雲從地出，上升於天。《公羊傳》曰：「觸石而出，扶寸而合。」故云自地出者，莫不由穴也。

Hui Dong's commentary (from the note "Closely connected to Kan" to "will not cause harm") says: This is Xun Shuang's view. Kan represents water, "mud" refers to a place near water; nine in the third is closely adjacent to Kan, so it is said "closely connected to Kan." Nine in the third recognizes danger, so it must stop advancing; nine in the third should ascend, so it does not reach for six in the fourth; even if enemies come, they will not cause harm. Hui Dong's commentary (from the note "Kan represents blood" to "thus emerging from the cave") says: The "Sayings of the Hexagram" states "Kan is the blood hexagram," so it symbolizes blood. "Clouds rising from the ground" is the view of the nine schools of the Book of Changes. Kan symbolizes a cave or pit, so it symbolizes a cave; Kun symbolizes earth, and the second and fifth lines of Qian go into Kun to form Kan, so the upper part of Kan is cloud, thus it is said clouds rise from the ground and ascend to heaven. The "Gongyang Commentary" says: "Clouds touch mountains and stones and emerge, just over an inch and they gather together." Thus, whatever rises from the ground must pass through a cave.

「五互」至「貞吉」。此荀義也。昭二十年《春秋傳》曰：「水火酰醢鹽梅以烹魚肉，燀之以薪，宰夫和之。」故知水在火上，酒食之象。「需者，飲食之道」，《序卦》文。荀彼注曰：「坎在乾上，中有離象，水火交和，故為飲食之道。」以需有飲食之道，故知坎在需家為酒食也。需，須也，酒食者，享食之禮也。禮，速客之辭曰「主人須矣」，故知需于酒食為五需二也。五為坎主，舉坎以降，三陽上升，二正居五，故曰貞吉也。

Hui Dong's commentary (self-commentary from "five mutuals of Li" to "therefore it says 'zheng ji'") says: This is Xun Shuang's view. The "Spring and Autumn Zuo Zhuan" states in the twenty-year period of Duke Zhao: "Using water, fire, vinegar, meat sauce, salt, and plum to cook fish and meat, and burning firewood to make fire, the cook adjusts the flavors." Therefore, water on fire is the image of wine and food. "The hexagram Need contains the way of food and drink" comes from the "Xugua Zhuan." Xun Shuang commented there: "Kan is above Qian, and there is also the image of Li in the middle. Water and fire are in mutual harmony, so there is the way of food and drink." Since the hexagram Need contains the way of food and drink, it is known that Kan in the hexagram Need symbolizes wine and food. Need means waiting, and wine and food refer to the ceremony of a banquet. According to the rites, the wording for inviting guests to take their seats is "the host is already waiting." Therefore, "Need at wine and food" refers to nine five waiting for nine two. Nine five is the main element of Kan, raising the Kan element and descending, with the three yang elements rising. Nine two is upright in the fifth position, so it is said "zheng ji."

「需道」至「敬也」。此荀義也。爻終上六，故曰需道已終；雲升極當降，故曰云當入穴。乾為人，故三人謂三陽也。《儀禮·鄉飲酒》曰：「主人戒賓。」《士冠禮》曰：「乃宿賓。」宿賓之法，前期二日，亦作肅，故《禮記·祭統》曰：「先期旬有一日，宮宰宿夫人。」鄭注讀宿為肅，云：「肅猶戒也。」《泰》六四曰：「不戒以孚。」故知不速猶不戒也，速與肅通。

Hui Dong's commentary (self-commentary from "the way of waiting has ended" to "Qian represents respect" passage): This is Xun Shuang's view. The line position reaches the top line six and thus ends, so it says "the way of waiting has ended"; when clouds rise to the extreme they should descend, so it says "the clouds should return to the cave." Qian represents people, so "three persons" refers to the three yang lines. The "Rites of Zhou: Ceremony of the Village Wine Drinking" says "the host预先 invites guests beforehand," and the "Rites of the Scholar's Hairpin Ceremony" says "then the host invites guests again." The rule of inviting guests is two days before the proper day, and the character "宿" is also written as "肃," so the "Rites of Sacrifice: The Unified Rites" says "eleven days before the proper day, the palace official invites the lady," and Zheng Xuan's commentary reads "宿" as "肃," saying: "肃 is like inviting beforehand." The line six four of the "Tai" hexagram says "there is trust without prior invitation." From this we can see that "not hastening" is equivalent to "not warning," and "speed" is related to "肃."

五爻皆有需象，上不言需，稱不速之客，北音讀速為須，聲之轉也。易例，內為主，外為客；內為來，外為往。今乾在內卦，稱客稱來者，以乾往居上，故稱客；客對主言，坎為主人，據主召客，故稱來也。乾升在上，二位天位，故君位以定；坎降在下，二變體坤應五，坤為臣道，故當循臣職。乾為敬，虞義也。

Before the fifth line, all lines have the image of "Need," but the top line does not say "Need," instead it says "a guest who does not come quickly." In northern dialects, "speed" is pronounced as "xu," which is a change in sound. According to the general principle of the Book of Changes, the inner trigram is the host and the outer trigram is the guest; the inner trigram represents coming and the outer trigram represents going. Now, although Qian is in the inner trigram, it is called "guest" and "coming," because Qian is moving upward to occupy the upper position, hence called "guest." "Guest" is in contrast to "host," and Kan is the host. From the perspective of the host summoning the guest, it is called "coming." Qian rises to the top, and the second line occupies the heavenly position, so the king's position is established here. Kan descends to the bottom, and the second line changes into the body of Kun, which corresponds to the fifth position. Since Kun belongs to the path of a minister, it is said that one should follow the duty of a minister. "Qian represents respect" is Yu Fan's view.

訟有孚，句。窒惕，句。中吉終凶。注：三之二。孚謂二。窒，塞止也。惕，懼也。坎為悔，為惕。二失位，故不言貞。將成否，三來之二得中，故中吉。六爻不親，故終凶。利見大人，不利涉大川。注：大人謂五。二與四訟，利見於五，故利見大人。坎為大川。五爻失位，不變則入於淵，故不利涉大川。

The text says: "Litigation, with sincerity (Hui Dong marks a 'sentence' character under 'fu', indicating a pause here), is obstructed and the heart is cautious (another 'sentence' mark under 'ti'). If litigation is stopped halfway, it is auspicious; if it continues to the end, it is inauspicious." Hui Dong's commentary: This hexagram comes from the third line of the hexagram "Dun" (Retreat) moving to the second position (the original text lacks the character "Dun"). "Fu" refers to the line Nine in the Second. "Zhi" means obstruction or stopping; "ti" means caution. Kan represents regret and also caution. Nine in the Second is out of position, so "Zhen" is not mentioned; if it continues to decline, it would become "Pu" (Obstruction). Now the third line has moved to the second position and is in the center, hence "central auspiciousness." The six lines are not harmonious with each other, hence "final inauspiciousness." The text continues: "It is advantageous to see a great person, but not advantageous to cross a great river." Hui Dong's commentary: "Great person" refers to Nine in the Fifth. Nine in the Second and Nine in the Fourth are in litigation, so it is advantageous to see Nine in the Fifth to resolve the dispute, hence "advantageous to see a great person." Kan represents a great river; this hexagram has five lines out of position, and without change, it would fall into a deep abyss, hence "not advantageous to cross a great river."

疏：「三」至「終凶」。此虞義也。卦自來，亦四陽二陰之例。九三來之二體坎，坎為孚。虞注夬卦曰：「陽在二五稱孚。」坎陽在二五，故孚謂二。《說文》曰：「窒，塞也。」塞有止義，故云塞止也。坎心為悔，又為加憂，故為惕。九二陽不正，故不言貞。陰消二及三，故將成否。三來之二得中，有孚窒惕，故中吉。

Hui Dong's commentary (self-commentary from "Dun San Zhi Er" to "Gu Zhong Xiong") states: This is Yu Fan's view. This hexagram comes from the hexagram of Dun (the original text is missing the character "Dun"), and it belongs to the case of four yang lines and two yin lines. The line nine three moves to the second position to form the structure of Kan, which symbolizes sincerity. Yu Fan's commentary on the hexagram Guai says: "When a yang line is in the second or fifth position, it is called 'fu' (sincerity)." The yang lines of Kan are exactly in the second and fifth positions, so "fu" refers to line nine two. The Shuowen Jiezi says: "Zhi means blockage." Blockage contains the meaning of stopping, so it is called "ce zhi" (blocking and stopping). Kan in the human body represents the heart, symbolizing regret, and also symbolizing increased worry, so it symbolizes caution. Line nine two, being a yang line in a yin position, is not correct, so it is not called "zhen" (uprightness). Yin energy erodes to the second line and then to the third line, leading to the hexagram of Pinyin. The third line moves to the second position and attains the center, possessing the meanings of sincerity, blockage, and vigilance, hence "zhong ji" (middle good).

卦惟九五中正，餘皆失位，六爻不親，故訟。初不永所事，三四易位則終吉；若終止不變，是謂終訟，故凶。傳曰「訟不可成」也。「大人」至「大川」。此荀義也。五為天子，故大人謂五。二四爭三，故二與四訟。五陽中正，故利見於五。「坎為大川」以下虞義也。卦中五爻失位，初為淵，不變，自初始陷於坎險，故入于淵也。

The entire hexagram has only the fifth line, nine five, which is both central and properly positioned, while all the other lines are out of place. The six lines are not in harmony with each other, hence the hexagram is about litigation. If the first line does not prolong the dispute, and the third and fourth lines exchange positions, then the outcome will be favorable. However, if they remain unchanged, it means the litigation continues until the end, hence it is unfavorable. The Commentary on the Judgment says, "Litigation should not be carried to the end." Hui Dong's annotations (self-commentary: from "the great man refers to five" to "thus it is not favorable to cross the great river") state that this is the view of Xun Shuang. The fifth line represents the position of the Son of Heaven, so "the great man" refers to nine five. The second and fourth lines contend for the position of the Three Excellencies, hence they are in litigation. Nine five is strong and properly positioned, so it is favorable to go and meet him. "Kan represents the great river" is Yu Fan's interpretation. The entire hexagram has five lines out of place, and the first line is precisely the deep abyss. If no changes are made, starting from the first line, one will fall into the danger of Kan, hence it is said "entering the abyss."

初六不永所事，小有言，終吉。注：永，長也。坤為事，初失位而為訟始，變之正，故不永所事。體兌，故小有言。二動應五，三食舊德，故終吉。九二不克訟，歸而逋其邑，句。人三百戶，無眚。注：二與四訟，失位，故不克訟。坎為隱伏，故歸而逋其邑。三百戶，下大夫之祿，二本大夫，守至薄之祿，不與上訟，故無災眚。

The text says: Six at the Beginning, does not prolong the matter at issue, there is a slight verbal dispute, and in the end it brings good fortune. Hui Dong's commentary: "Yong" means long. The trigram坤 represents the matter; Six at the Beginning is out of its proper position and is at the beginning of a dispute, and through transformation returns to the correct path, hence "does not prolong the matter." It is in the trigram兑, hence "a slight verbal dispute." Nine in the Second moves upward and corresponds with Nine in the Fifth, while Six in the Third enjoys the existing salary, hence "in the end it brings good fortune." The text says: Nine in the Second, loses the lawsuit, retreats to his own territory to hide, (Hui Dong marks a "ju" character under the character "yi," indicating that the sentence should be broken here), that territory is no more than three hundred households, and there is no calamity. Hui Dong's commentary: Nine in the Second disputes with Nine in the Fourth and is out of its proper position, hence loses the lawsuit. The trigram坎 has the image of concealment, hence retreats to his territory to hide. Three hundred households is the salary of a lower official; Nine in the Second was originally an official, and keeps a very meager salary, not disputing with those above, hence there is no calamity.

六三食舊德，貞厲，終吉。注：乾為舊德，三動得位，四變食乾，故食舊德。體坎故貞厲，得位故終吉。或從王事，無成。注：乾為王，坤為事，故或從王事。訟不可成，故無成也。九四不克訟，復即命，渝安貞吉。注：二以惡德受服，九五中正，奪二與四，故不克訟，復即命。渝，變也。四變體巽為命，得位承五，故渝安貞吉。坤為安。九五訟元吉。注：聽訟得其中正，故元吉。

The text says: Six in the Third, enjoying the old salary, keeping upright and knowing danger, ultimately achieving good fortune; or going to serve the royal affairs, not daring to claim success. Hui Dong's commentary: Qian represents the old virtue and salary; Six in the Third, once moving, attains the correct position, and the Fourth Line changing brings about erosion of the Qian structure, hence 'eating the old virtue'. It is in the Kan structure, hence 'being cautious of danger'; having attained its position, hence 'ultimately good fortune'. Qian represents the king, and Kun represents affairs, hence 'sometimes following royal affairs'; litigation should not be pursued to the end, hence 'no success'. The text says: Nine in the Fourth, losing the lawsuit, returning to obey the command, changing attitude and being content with uprightness, resulting in good fortune. Hui Dong's commentary: Nine in the Second, with insufficient virtue, receives the ceremonial robe; Nine in the Fifth is upright and correct, taking back the ceremonial robe from the lines Two and Four, hence Nine in the Fourth loses the lawsuit and must return to obey the command. 'Yu' means change. The Fourth Line changing becomes the Xun structure, Xun representing command; it attains its position and is above Nine in the Fifth, hence 'changing, being content with uprightness, resulting in good fortune'. Kun represents peace. The text says: Nine in the Fifth, handling litigation, resulting in great good fortune. Hui Dong's commentary: Being able to judge litigation with uprightness and correctness, hence 'original good fortune'.

上九或錫之盤帶，終朝三拕之。注：二四爭三，三本下體，取之有緣，以三錫二，於義疑矣。爭競之世，分理未明，故或以錫之。終朝者，君道明；三者，陽功成也。拕，奪也。君明道盛，則奪二與四，故曰終朝三拕之也。盤帶，宗廟之服，拕二服者五也。上為宗廟，故發其義於此爻耳。

The top line says, perhaps bestowing upon him a great sash, yet in the morning it was taken away three times. Hui Dong's commentary says: Nine in the Second and Nine in the Fourth are competing for the position of the Three Grand Ministers, but the position of the Three Grand Ministers belongs to the lower part. Nine in the Second taking it is justified; however, bestowing the ceremonial robe of the Three Grand Ministers upon Nine in the Second is questionable in terms of principle. This is an era of contention, where distinctions of name and principle are not yet clear, hence the saying 'perhaps bestowing upon him.' 'Zongzao' refers to the morning when the sovereign's virtue is flourishing, and 'three' refers to the accomplishment of yang's achievements. 'Tuo' means to take away. When the sovereign is wise and the state's governance is flourishing, the ceremonial robe is taken back from the lines Two and Four. Hence, it is said 'in the morning it was taken away three times.' 'Pan dai' refers to the ceremonial attire used in ancestral temple worship, and the one who takes away this attire from Nine in the Second is Nine in the Fifth. The position of the top line corresponds to the ancestral temple, hence the meaning is established in this line.

疏：「永長」至「終吉」。永，長也，《釋詁》文。坤為事，謂坤也。陰消之卦，初六為訟始，利變之正，故云不永所事，此上虞義也。兌為小，為口，故小有言。二動應五，三食舊德，兌象毀壞，故終吉也。

Hui Dong's commentary (from the note "Yong, meaning long" to "thus ultimately auspicious") states: "Yong" is interpreted as long, derived from the Er Ya · Xigǔ. The trigram Kun symbolizes affairs, referring to the Kun trigram in the Dùn hexagram (the original text here lacks the character "Dùn"). Dùn is a hexagram representing the retreat of yin energy. Initially, the first line is in a state of contention, and it is favorable to change and return to the correct path, hence "not long in the affairs." This is Yu Fan's view. The trigram Dui symbolizes smallness and speech, hence "a small word." The second line moves upward to correspond with the fifth line, while the third line enjoys the old salary, and the Dui trigram image thus deteriorates, hence "ultimately auspicious."

「二與」至「災眚」。此荀鄭義也。爻例，二為大夫，三為三公，四為諸侯。二失位，與四爭三公之服，是無德而爭，故不克訟，義弗克也。坎為隱伏，《說卦》文。九五中正奪二服，故歸而逋其邑。

Hui Dong's commentary (self-commentary from "two and four contend" to "therefore no calamity" section): This is the view of Xun Shuang and Zheng Xuan. According to the general principle of yao positions, the second position corresponds to a minister of state, the third to the Three Dukes, and the fourth to a prince. Nine in the Second is out of position yet contends with Nine in the Fourth for the mandate of the Three Dukes, which is a struggle without virtue, hence he cannot win—this is a failure in terms of righteousness. "Kan represents concealment" comes from the "Commentary on the Diagrams." Nine in the Fifth is upright and regains the mandate of Nine in the Second, so Nine in the Second retreats to his fiefdom to hide.

鄭注云：「下大夫采地方一成，其定稅三百家，故三百戶。一成，九百夫，宮室塗巷山澤三分去一，餘六百夫。地有不易、一易、再易，通率一家受二夫之地，故一成定稅三百家。」是下大夫之祿也。苟自藏隱不與上爭，故無災眚。所以取象三百戶者，虞注云：「乾為百，坤為戶，三爻，故三百戶。坎化為坤，故無眚。」坎化為坤者，變之正也。

Zheng Xuan explained: "The territory of a lower official is one square unit, with the assessed tax coming from three hundred households, hence the term three hundred households. One square unit can accommodate nine hundred men. Houses, roads, mountains, rivers, and marshes take up one third, leaving six hundred men's worth of land. Some land is not rotated, some is left fallow for one year, and some for two years. Calculating altogether, each household is allocated two men's worth of land, so the assessed tax for one square unit is three hundred households." This is the salary of a lower official. As long as one remains hidden and does not compete with those above, there will be no calamity. The reason it is symbolized as three hundred households, Yu Fan explained: "The number of Qian is one hundred, Kun symbolizes doors and households, combined with three lines, hence three hundred households; Kan transforms into Kun, hence no calamity."the so-called Kan transforming into Kun means transformation back to the correct state.

「乾為」至「終吉」。乾為久，為德，故為舊德。四變食乾，讀如「日月有食之」之食，四變乾體壞，如有食之者，故云食乾，此皆虞義也。許慎《五經異義》曰：「爻位三為三公，曰食舊德，食父故祿也。」乾為父，三失位，動而承乾，有食舊德之象。二四之正，三變體坎，虞氏謂正危貞厲是也。三為下卦之終，得位故終吉，與初同占也，此亦虞義。

Hui Dong's commentary (self-commentary from "Qian represents old virtue" to "therefore it ends in good fortune") states: Qian represents enduring and virtue, thus representing "old virtue." The term "food" in "four changes consume Qian" is read the same as "sun and moon are consumed" in the phrase "sun and moon are consumed." The fourth line changes once, causing the body of Qian to be destroyed, as if eroded, hence the term "consume Qian." All of this is Yu Fan's view. Xu Shen's "Five Classics Disagreements" says: "The third line corresponds to the Three Grandees, saying 'consuming old virtue' refers to enjoying the salary of one's father. Qian represents the father, and line six in the third position is out of place. When it moves, it connects with the body of Qian, which resembles enjoying the old salary. The second and fourth lines each return to their proper positions. Line six in the third position changes into the body of Kan. Yu Fan's statement "although it is proper but in a dangerous position, thus it is dangerous" refers to this. The third line is the final position of the lower trigram, and being in the proper position leads to "good fortune at the end," which is the same as the judgment for line six at the beginning. This is also Yu Fan's view.

「乾為王」至「無成也」。乾為王，坤為事，虞義也。訟不可成，變之正，不克訟，是無成之義也。「二以」至「為安」。《緇衣》曰：「兌命曰：爵無及惡德。」鄭彼注云：「言君祭祀賜諸臣，無與惡德之人，古者賜爵服必於太廟。」二失位，上九或錫之盤帶，注謂錫二，是二以惡德受服也。五中正，故不克訟，奪二與四，故復即命，謂受盤帶之命服也。渝，變也，《釋言》文。巽彖傳曰：「重巽以申命。」故巽為命。四變得位，安於承乾之正，故渝安貞吉。坤為安，虞義也。

Hui Dong's commentary (from the note "Qian represents the king, Kun represents affairs" to "thus there is no completion") says: "Qian represents the king, Kun represents affairs" is Yu Fan's view. A lawsuit should not be carried to the end; when it changes back to the correct state, the lawsuit cannot proceed, which is exactly the meaning of "no completion." Hui Dong's commentary (from the note "the second line receives a robe due to bad virtue" to "Kun represents security") says: The "Zi Yi" chapter of the "Zi Ji" says: "The 'Shuo Ming' says: Do not grant titles to those whose virtue is not commensurate with their rank." Zheng Xuan explains there: "This refers to the king rewarding his ministers during worship, not granting titles to those whose virtue is not commensurate; in ancient times, granting titles and robes was always done in the Taomiao." The second line is out of position, yet the statement of the ninth line says "perhaps he is given a wide sash," Hui Dong's commentary suggests that the robe is given to the second line, which is the second line receiving a robe due to insufficient virtue. The fifth line is upright and central, so the second line cannot win the lawsuit; the fifth line takes back the robe from the second and fourth lines, so the fourth line "returns to the command" refers to receiving the robe of the wide sash. "Yu" means change, as stated in the "E Ya · Shi Yan." The "Xun" hexagram's "Tuan Zhuan" says "repeated Xun is used to reiterate the command," so Xun symbolizes command. The fourth line changes once to achieve the correct position, and is at ease in serving the correct yang of Qian, so "changing to security and uprightness brings good fortune." "Kun represents security" is Yu Fan's view.

「聽訟」至「元吉」。卦惟九五一爻中正，是聽訟得其中正者，故元吉。「二四」至「爻耳」。此荀義也。二與四爭，爭三公之服，故云二四爭三。三與二比，故取之有緣。以三公之服而錫二之大夫，故云於義疑矣。在訟家，故云爭競之世。以大夫而受三公之服非其分，故云分理未明。

Hui Dong's commentary (from the note "hearing lawsuits and maintaining the middle and correctness" to "thus the original good fortune") states: the entire hexagram has only the fifth line, which is nine, both central and correct. This is exactly the person who hears lawsuits and can maintain the middle and correctness, hence "original good fortune." Hui Dong's commentary (from the note "the second and fourth lines contend over the third" to "thus the meaning is explained here in this line") states: this is Xun Shuang's view. The second line and the fourth line contend, contending over the appointment of the three dukes. Hence it is said "the second and fourth lines contend over the third." The sixth line is adjacent to the second line, so the second line's choice of it has its reasons. However, granting the appointment of the three dukes to the second line, who is a minister, is questionable in terms of righteousness. Because it is in the hexagram of "contention," it is said to be "an age of contention." Granting a minister the dress of the three dukes, who are higher officials, is not in accordance with his rank, hence "the distinctions of rank and reason are not yet clear."

或以錫之。「或」之者，疑之也。《尚書大傳》曰：「歲之朝，月之朝，日之朝，則后王受之。」鄭彼注云：「自正月盡四月為歲之朝，上旬為月之朝，平旦至食時為日之朝。」故終朝為君道明。《春秋元命包》曰：「陽成於三。」故云「三者陽功成也」。

Hui Dong's commentary says: the phrase "or it is given as a gift" means that this belt may not necessarily be bestowed; the line statement begins with the word "or," indicating uncertainty and indecision. The "Shang Shu Da Zhuan" states: "The beginning of a year, the beginning of a month, and the beginning of a day are times when the king receives court audiences." Zheng Xuan's commentary on the Da Zhuan explains: "From the first day of the first month to the end of the fourth month is considered the beginning of the year, the first ten days of each month are considered the beginning of the month, and the time from dawn until breakfast is considered the beginning of the day." Therefore, the term "zhong chao" in the line statement refers to the beginning of a day, which is precisely the time when the ruler's virtue is clearly manifested. The "Chun Qiu Yuan Meng Bao" says: "The number of Yang is completed in three." Hence, the commentary states "three signifies that the function of Yang has already been completed."

「拕奪」，鄭義也。四為諸侯，諸侯入為三公，宜服三公之服，故君明道盛，剛奪二與四。陽道方長，故三拕之也。「盤帶」，大帶，服以祭者，故曰宗廟之服。五拕二服，不發於二五爻者，以上與三應，三體巽，巽為要帶，上為宗廟，故發義於宗廟。爻三變巽體壞，有拕之象。「拕」俗作「禠」，今從古。

The term 「拕」 is interpreted as "to take away," according to Zheng Xuan. The fourth line corresponds to the position of the feudal lords, who, when entering the court, would be regarded as the Three Dukes and should wear the ceremonial robes of the Three Dukes. Now, with the king's virtue clearly evident and the Way of the King flourishing, the strong yang of the fifth line takes away the robes of the second and fourth lines. The yang path is growing, hence the three times of taking away. 「鞶带」 refers to a wide belt worn during worship, hence called the ceremonial attire of the ancestral temple. The fifth line takes away the attire of the second line, but the text does not express this meaning on the second and fifth lines, because the upper ninth line corresponds with the third line, and the third line has the nature of Xun. The image of Xun is the waistband, and the upper position is the ancestral temple, so this meaning is placed on the line of the ancestral temple. When the third line changes, the nature of Xun is destroyed, which matches the image of being taken away. The character 「拕」 is commonly written as 「禠」 in later texts, but here we follow the ancient text and use 「拕」.

師句，貞丈人句，吉無咎。注：乾二之坤，與《同人》旁通。丈之言長。丈人謂二，二體震為長子，故云「丈人」。二失位當升，五居正，故云「貞丈人吉無咎」。疏：乾二五之坤成坎，坤二五之乾成離，故《師》《同人》《比》《大有》皆從乾坤來。蜀才謂《師》自《剝》來，案虞氏論之卦無一陽五陰之例。其注《象傳》「君子以容民畜眾」云：「君子謂二，陽在二，寛以居之。」故知是乾二之坤也。

The text says: "The army, with sincerity, a man of great virtue, is auspicious and without blame." (The "sentence" mark is a punctuation symbol noted by Hui Dong.) Hui Dong's self-commentary states that the hexagram "The Army" is formed when the second line of the hexagram Qian (Heaven) moves into the position of the hexagram Kun (Earth), and it is opposite to the hexagram "The Fellowship." The character Zhang means long; the "zhang ren" (elder) refers to the second line, which has the nature of Zhen (Thunder). Since Zhen represents the eldest son, it is called the elder. The second line is yang in a yin position, thus losing its proper place and needing to ascend. The fifth line is in the central position and is correct, so the hexagram statement says "With sincerity, a man of great virtue, it is auspicious and without blame." Hui Dong's detailed commentary states that the second and fifth lines of Qian move into Kun to form Kan, and the second and fifth lines of Kun move into Qian to form Li. Therefore, the hexagrams "The Army," "The Fellowship," "The Following," and "Great Possession" are all derived from the transformation of Qian and Kun. Shu Cai said that the hexagram "The Army" comes from the hexagram "Breaking Up," but upon examining Yu Fan's explanation of hexagram transformation, there is no such general rule as "one yang and five yin." Yu Fan's commentary on the "Great Image" "The gentleman uses his virtue to accommodate the people and maintain the multitude" says: "The gentleman refers to the second line, which is yang in the second line, and resides in a broad and generous manner." From this, we can know that the hexagram "The Army" is indeed formed when the second line of Qian moves into Kun.

與《同人》旁通，虞義也。服虔《左氏解誼》說此卦曰：「坎為水，坤為眾，互體震，震為雷。雷，鼓類，又為長子。長子帥眾，鳴鼓巡水而行，《師》之象也。」丈之言長，鄭義也。《大戴禮·本命》曰：「丈者長也，言長萬物也。」丈人，老人，年長者。震為長子，長丈同物，故云「丈之言長」。丈人謂二，荀虞義也。《象》之丈人即爻之長子，故知丈人謂二。二中而不正，上升坤五則正矣，故云「貞丈人吉無咎」也。

The idea that the hexagram "Military Campaign" (Shi) and "Union with the People" (Tongren) are complementary is Yu Fan's view. Fu Qian's commentary in "Left Transmission Interpretation" explains this hexagram as follows: "Kan represents water, and Kun represents the multitude; the interacting elements form Zhen, which represents thunder. Thunder is associated with beating drums, and Zhen also represents the eldest son. The eldest son leads the people, beating drums along the water, which is the symbolic meaning of the hexagram 'Military Campaign'." Interpreting "zhang" as "long" is Zheng Xuan's view. The "Da Dai Li Ji · Ben Meng" states: "Zhang means long, referring to the growth of all things." A "zhangren" refers to an elderly or senior person. Zhen represents the eldest son, and "long" and "zhang" are essentially the same, so it is said that "zhang means long." The view that "zhangren refers to the second line (nine two)" is from Xun Shuang and Yu Fan. In the "Commentary on the Judgment," "zhangren" corresponds to "long son" in the line statement, so it is known that "zhangren" refers to the second line. The second line is in the center but not in the proper position; when it ascends to the fifth position of Kun, it becomes proper, hence the hexagram statement says "Zhen zhangren, Ji, Wu jiu."

初六：師出以律，否臧凶。注：震為出，坎為律。臧，善也。初失位故不臧，凶。九二：在師中句，吉無咎，王三錫命。注：長子帥師，故在師中。以中行和，故吉無咎。王謂二。三者，陽德成也。德純道盛，故能上居王位而行錫命也。

The line statement for the first line (初六) says: "The army departs in accordance with the law, and if it is not good, there will be misfortune." Hui Dong's own commentary states: The trigram Zhen represents departure, and Kan represents the law; "臧" means good. Since the first line is a yin line in a yang position and thus out of place, it is not good, hence the misfortune. The line statement for the second line (九二) says: "Being in the army, it is auspicious, without blame, the king bestows three commands." (The "句" is still a sentence divider.) Hui Dong's own commentary states: The eldest son leads the military forces, so he is within the army. By upholding the virtue of the central position and promoting harmonious conduct, it is auspicious and without misfortune. "King" refers to the second line. The line statement mentions "three" because the yang virtue is completed at the third position; the virtue is pure and the way is flourishing, so it can ascend to the position of king and issue commands.

六三：師或輿尸，凶。注：坤為尸，坎為車多眚。同人離為戈兵，為折首。失位乘剛無應，尸在車上，故車尸凶。一說尸，主也。坤坎皆有輿象，師以輿為主也。六四：師左次，無咎。注：震為左。次，舍也。二與四同功，四承五，五無陽，故呼二舍於五，四得承之，故無咎。

The Line Statement for the third line says: "The army may carry a corpse, which is ominous." Hui Dong explains: The trigram坤 represents a corpse, and the trigram坎 represents a carriage and also signifies many calamities. The trigram associated with the opposite trigram in the hexagram of Tongren contains Li, which represents weapons and severed heads. The third line is out of position, and it overpowers the strength of the second line, and it does not correspond with the top line. Therefore, the corpse lies on the carriage, resulting in an ominous situation. Another interpretation takes the term "corpse" to mean the leader: both坤 and坎 have the image of a carriage, and using chariots is central to military operations. The Line Statement for the fourth line says: "The army moves to the left and stays, without blame." Hui Dong explains: The trigram Zhen represents the left; "staying" means to halt and rest. The second and fourth lines have similar functions. The fourth line is above the fifth line, and the fifth line has no yang line, so it calls upon the second line to rest at the fifth line. Therefore, the fourth line can support it, and there is no mistake.

六五：田有禽，利執言，無咎。注：田，獵也。二欲獵五，五利度二之命，執行其言，故無咎。長子帥師，弟子輿尸，貞凶。注：五已正而稱長子，據五自二升也。長子帥師而弟子主之，明使不當而貞凶。上六：大君有命，開國承家，小人勿用。注：二升五為大君。坤為國，二稱家。二之五處坤之中，故曰開國。五降二得位承五，故曰承家。小人謂三與初。

The Line Statement for the fifth line says: "There are game in the field; it is advantageous to carry out the words, without blame." Hui Dong's own commentary says: "Field" refers to hunting. Nine in the second position wants to capture the fifth position, and the fifth position is convenient for considering the commands of nine in the second position and carrying them out, so there is no blame. The Line Statement continues: "The elder son leads the army, the younger son carries the corpse, and the correct course is凶." Hui Dong's own commentary says: the fifth position has already been correct but still refers to the elder son, which is speaking of the fifth position rising from nine in the second position. The elder son leads the army while letting the younger son take charge, indicating improper use of people; even if one remains correct, there is still danger. The Line Statement for the sixth line at the top says: "The great lord issues a command, establishes a state and inherits a family, do not use the petty person." Hui Dong's own commentary says: nine in the second position rising to the fifth position is the great lord. Earth is the state, and the second position is called the family. Nine in the second position moving to the fifth position and being within the Earth structure, thus it is said to establish a state; the fifth position descending to the second position, taking its proper position and serving the five, thus it is said to inherit a family. "Petty person" refers to six in the third position and six at the beginning.

疏：「震為」至「臧凶」○震為出，虞義也。初為出師之始，故云出。坎為律，《九家說卦》文。律者，同律也。《周禮·太師》曰：「大師執同律以聽軍聲而詔吉凶。」鄭注云：「大師，大起軍師。」

Hui Dong's commentary on the passage from "Zhen is departure" to "Po Zang xiong" is as follows. "Zhen is departure" is Yu Fan's view: the first line represents the beginning of military action, hence the statement. "Kan is the law" comes from the "Nine Schools Commentary on the Book of Changes." The term "law" refers to the same law. The "Rites of Zhou · Tai Shi" states: "The great master holds the same law, used to listen to and discern the sounds and breaths in the army and to foresee good or bad fortune." Zheng Xuan's commentary says: "The great master refers to a large-scale military campaign."

《兵書》曰：「王者行師出軍之日，太師吹律，合音商則戰勝，軍士強；角則軍擾多變，失士心；宮則軍和，士卒同心；征則將急數怒，軍士勞；羽則兵弱，少威明。」《史記·律書》曰：「王者制事立法，壹稟於六律，六律為萬事根本，其於兵械尤重。」是師出以律之事也。臧，善，《釋詁》文。爻例初九為善，初六為不善。宣十二年《春秋傳》，晉知莊子說此爻曰：「執事順成為臧，逆為否。」初失位，故不臧凶也。

The "Book of Military Strategy" says: "When a king mobilizes his troops, the Grand Teacher blows the bamboo pipes to divinate. If the sound matches the Shang tone, the army will win and the soldiers will be strong; if it matches the Jue tone, there will be much disorder within the army and the soldiers will lose heart; if it matches the Gong tone, the entire army will be in harmony and the soldiers will be united; if it matches the Zhi tone, the generals will be impetuous and often angry, and the soldiers will be exhausted; if it matches the Yu tone, the military strength will be weak and there will be a lack of authority." The "Records of the Grand Historian: Book of the Laws" says: "When a king deals with affairs and establishes laws, he should follow the six tones. The six tones are the fundamental principles of all things, and they are especially important in military matters." These are exactly the matters discussed in the phrase "military campaigns follow the laws." The character "臧" means "good" or "excellent," as explained in the "Shi Yi: Xigǔ" (Explanations of Words). According to the general principle of yao positions, initial yang (initial nine) is considered good, while initial yin (initial six) is considered not good. In the twelfth year of Duke Xuan's reign in the "Spring and Autumn Annals: Zuo Zhuan," Jiuzhangzi of the Jin state explained this yao: "Doing things in accordance with reason and achieving success is called '臧,' while acting against reason is called '否.'" Since the initial six is out of its proper position, it is considered not good and thus leads to misfortune.

○「長子」至「命也」○此荀虞義也。長子帥師而居中，故云在師中。師克在和，二以中德而行和道，群陰順從，故吉無咎，爻辭與彖辭同占也。二當升五，故王謂二。陽成於三，故三者陽德成。二盛德也，五盛位也，德純道盛，中和之行應於盛位，故能上居王位而行錫命。《乾鑿度》說此爻曰：「師者，眾也。言有盛德，行中和，順民心，天下歸往之，莫不美命為王也。行師以除民害，賜命以長世德之盛。」是其義也。

This passage presents the views of Xun Shuang and Yu Fan. The eldest son leads the army and resides in the central position, hence it is said "in the army." Success in warfare depends on harmony. Nine Two, by virtue of being in the central position, promotes a harmonious way, and all the yin lines follow accordingly, thus resulting in good fortune without error—the line statement and the commentary on the judgment are consistent. Nine Two should ascend to the fifth position, so "king" refers to Nine Two. Yang virtue is completed at the third position, hence "three" signifies that Yang virtue has been completed. Two represents abundant virtue, and five represents a prominent position; with pure virtue and flourishing virtue, the practice of harmony and balance should correspond with the exalted position, thus enabling it to ascend to the position of king and issue decrees. The "Qian Zao Du" explains this line saying: "The army refers to the multitude. It means he possesses abundant virtue, practices harmony and balance, follows the people's will, and the whole world submits to him, all praising his decree and honoring him as king. The army is raised to eliminate the people's calamities, and the decree is given to enhance the prosperity of his lineage." This is precisely the meaning.

○「坤為」至「主也」○坤為身，為喪，身喪故為尸。坎為車多眚，《說卦》文。虞本輿為車，故云車也。與《同人》旁通，故《同人》離為戈兵。《說卦》曰：「離為折上稿。」《離》上九曰：「有嘉折首。」離折乾首，故為折首。三以陰居陽而乘二剛，又不與上應，故失位、乘剛、無應。坤尸在坎車之上，故車尸凶也。此上虞義也。

The trigram K'un represents the body and also signifies loss; when the body dies, it becomes loss, so K'un takes the image of a corpse. "Kan represents a cart, which is prone to calamity" is from "Shuo Gua." Yu Fan's version writes "yu" as "che" (cart), so here it refers to a cart. The hexagram "Shi" and "Tong Ren" are complementary, so it takes the image of Li from "Tong Ren": Li represents halberds and weapons. "Shuo Gua" says: "Li represents a broken upper stalk." The upper nine of the hexagram Li says: "There is a good result, with the head cut off." Li can break off the head of Qian, so it is called "cutting off the head." The sixth trigram, which is a yin line in a yang position, also overpowers the yang strength of the second trigram, and does not correspond with the sixth trigram above, so it is said to be out of position, overpowering yang, and without correspondence. The corpse of K'un lies on the cart of Kan, so the cart carries the corpse and results in misfortune. All of this is Yu Fan's interpretation.

一說尸，主也，《釋詁》文。《戰國策》曰：「寧為雞尸。」故知尸主也。《說卦》坤為大轝，坎其於輿也為多眚，故坤坎皆有輿象。轝輿古今字。師以輿為主者，師之進退以輿為主，凡帥師謂之帥賦輿，故曰輿尸。楚令尹南轅反斾，王用伍參之言改轅而北，則師之進退在輿也。三失位，以弟子主師，故「或」之。乘剛無應，有帥不從，眾所不與，故凶，義亦通也。

Another interpretation takes "尸" to mean "master," as seen in the "Er Ya · Shi Gu." The "Zhan Guo Ce" says, "It is better to be the head of a chicken than to be the tail of a tiger," indicating that "尸" can mean "master." The "Shuo Gua" says that the earth (Kun) represents a large chariot, and also says that the water (Kan) "shows many calamities on the chariot body," so both Kun and Kan have the image of a chariot. "Yu" and "Yu" are ancient and modern characters. Military campaigns are centered on chariots because the movement of an army depends on the chariots. All commanders are called those who lead the chariots they have mobilized, hence the term "Yu Shi." In the past, when the commander of the state of Chu had turned the chariot's yoke southward and withdrawn with the flag lowered, the king of Chu adopted Wu Can's advice to turn the yoke northward, showing that the movement of an army depends entirely on the chariots. Since the sixth line in the third position is out of place and allows the disciple to take charge of military affairs, the line statement uses the word "or" to express doubt. It oversteps the strong line without support, has a commander but no obedience, and the people do not closely follow, hence the ominous outcome. This explanation is also reasonable in terms of meaning.

○「震為」至「無咎」○此荀義也。《管子》曰：「春生於左，秋殺於右。」董子曰：「木居左，金居右。」二體震，震為春，為木，故為左。荀氏謂陽稱左，義亦同也。《少儀》曰「軍尚左」，故師左次。莊三年《春秋傳》曰：「凡師一宿為舍，再宿為信，過信為次。」次雖多日，亦是舍義，故云次舍也。二與四同功，《繋》下文。四近承五，五虛無陽，故四呼二舍於五云「師左次」也。二既升五，四順承之，以陰承陽，故無咎也。

This passage is the view of Xun Shuang. The "Guanzi" says: "In spring, growth occurs on the left, and in autumn, the肃杀 (harshness) occurs on the right." Dong Zhongshu says: "The position of wood is on the left, and the position of metal is on the right." Nine in the Second (nine two) has the nature of Zhen, which represents spring and wood, so it is on the left. Xun Shuang says that yang is called left, which is the same meaning. The "Liji · Xiaoyi" says "in the army, the left is considered superior," so it is said that armies rest on the left. The "Chunqiu Zuo Zhuan" Zhuanggong three years says: "If an army stays for one night, it is called she; if it stays for two nights, it is called xin; if it stays more than xin, it is called ci." Although "ci" refers to staying for several days, it still means resting, so ci is equivalent to she. "Two and four have the same function" comes from the "Xici Xiaozhuan." Six in the Fourth is close to the position of five, and the position of five is empty and lacks yang. Therefore, six in the Fourth invites nine in the Second to rest at the position of five, hence saying "the army rests on the left." Since nine in the Second has already risen to the position of five, six in the Fourth then follows it, with yin supporting yang, so there is no error.

○「田獵」至「無咎」○此荀義也。坤為田。田獵者，為田除害。獵之言獲也，凡爻相比相應而相得者謂之獲，獲亦得也，又謂之田。二與五應，二當升五，故二欲獲五；五當降二，故利度二之命，執行其言。所執之言即王與大君之命也。在上謂之命，在下謂之言，尊卑之義也。二執五言，故無咎。

This passage is Xun Shuang's interpretation. The Earth Trigram represents fields. The term "field hunting" refers to removing harmful animals from the fields. "Hunting" means obtaining; any situation where yao positions are adjacent and correspond with each other, or where they are above and below and mutually beneficial, is called obtaining, which is also called "field." Nine Two corresponds with Six Five. Nine Two should ascend to the fifth position, so Nine Two desires to obtain Five. The fifth position should descend to the second position, so it is appropriate to understand the command of Nine Two and carry out its words. The words being carried out are precisely the commands issued by "King" and "Great Lord" in the line statement. What is issued from above is called a command, and what is stated from below is called a word, which reflects the distinction between superior and inferior. Nine Two carries out the words of the fifth position, so there is no error.

○「五已」至「貞凶」○卦中稱王及大君者皆指二，而此獨稱長子者，明其自二升五，據震為長子而言也。二已正五位，任賢使能，當得其人，如長子帥師而弟子主之，是謂所使不當，雖貞亦凶。

In the "Military Campaign" hexagram, whenever "king" or "great lord" is mentioned, it refers to the Nine in the Second line, but in this case, it is called "eldest son" to emphasize that its movement from the Second to the Fifth line is based on the image of Zhen (Thunder) as the eldest son. Since the Nine in the Second line has already established the position of the Fifth, employing capable people should be done properly; if the eldest son leads the army but allows his disciple to take charge, that would be appointing the wrong person. Even if the person maintains uprightness, the outcome will still be adverse.

○「二升」至「與初」○《乾鑿度》曰：「大君者，君人之盛者也。」荀氏曰：「大君謂二。」故知二升五為大君也。坤為國，二稱家，虞義也。二之五為《比》，五建國，故云開國。二為大夫，五降二承五，故曰承家，此宋衷義也。小人謂三與初者，但二之三錫以四，二四為國而二為家也；五之執言以三，初三無功而初失律也。一以正功，一以示戒，用命賞於祖，故總其義於宗廟爻也。

The "Guan Zao Du" says: "The great sovereign is the most exalted among those who rule the world." Xun Shuang says: "The great sovereign refers to the Nine in the Second position." From this we can understand that when the Nine in the Second position rises to the Fifth position, it becomes the great sovereign. "The Earth is the state, and the Second is called the family" is Yu Fan's view. When the Nine in the Second position moves to the Fifth position, it forms the "Bi" hexagram. The Fifth position establishes a state, so it is called opening the country; the Second position is the position of a minister, and when the Fifth position descends to the Second position to support it, it is called upholding the family—this is Song Zhong's view. As for the statement that "the small person refers to the Six in the Third position and the Six at the Beginning": when the Nine in the Second position moves to the Third position and is rewarded by the Fourth position, the combination of the Second and Fourth positions forms the state, while the Second position itself represents the family. The statements of the Fifth position extend to the Third line, and both the First and Third lines have no military achievements, with the First Six also violating military discipline. One statement is to correct rewards and punishments, and the other is to show a warning; receiving the mandate and carrying out rewards must be done in the ancestral temple, so this meaning is summarized under the Sixth at the Top, which refers to the line of the ancestral temple.

比吉。注：師二上之五得位，眾陰順從，比而輔之，故吉。原筮元永貞無咎。注：原，再也，二為原筮。初九為元，坤為永。二升五得正，初在應外，終來有它吉，故原筮元永貞無咎，與《萃》五同義。

The text says: "Comparison, auspicious." Hui Dong's own commentary states: In the "Military Campaign" hexagram, the nine at the second line moves up to the fifth position and becomes correct, with the many yin lines following obediently, closely aligning and assisting it, hence auspicious. The text also says: "Original divination, primal, enduring, sincere, no misfortune." Hui Dong's own commentary explains: "Original" means again, and the second line's second divination is what is called original divination. The first line is "primal," and the earth is "enduring." The second line rises to the fifth position and becomes correct, the first line is outside the corresponding position, eventually returning and bringing another auspiciousness, hence saying "original divination, primal, enduring, sincere, no misfortune," which is equivalent in meaning to the fifth line's line statement in the "Gathering" hexagram.

不寧方來後夫凶。注：不寧，寧也。坤安為寧，一陽在上，眾陰比之，故不寧方來。坤為方也。後夫謂上，在五後，故曰後夫。乘陽無應，故凶。《周官·大司馬》建太常，比軍眾，誅後至者，蓋三代之法歟。

The text says: "The peaceful direction comes, but the later husband is凶." Hui Dong explains: "Not peaceful" actually refers to peace. The trigram坤 represents peace, so it takes the image of peace. A single yang line is in the upper position, and all the yin lines come to adhere to it, so it is said that the four directions come to it.坤 represents the direction. "Later husband" refers to the line at the top, which is after the fifth position, hence called the later husband. It overpowers the yang line and has no corresponding line, hence it is凶. The "Rites of Zhou · Grand Master of War" records raising the Tai Chang flag, comparing the number of troops, and punishing those who arrive late. This is probably the law passed down from the Xia, Shang, and Zhou dynasties.

疏：「師二」至「故吉」○此虞義也。凡一陰一陽之卦皆自乾坤來，故《九家易》注坤六五曰：「若五動為《比》，乃事業之盛。」則《比》實自坤來，如乾五動之坤五為《大有》也。此從兩象易，故云師二上之五。九居二為失位，升五為得位。二正五位，眾陰順從。傳曰：「比，輔也，下順從也。」以五陰比一陽，故曰比；以五陰順一陽，故曰吉也。

Hui Dong's own commentary notes from "the second line of the army moves up to the fifth position and attains the right place" to "thus it is auspicious." This is Yu Fan's view. Any hexagram with only one yin or one yang line comes from the transformation of the Qian and Kun hexagrams. Therefore, the "Nine Families Commentary on the Easy" explains the line six in the fifth position of the Kun hexagram as: "If the fifth line changes to form the hexagram of 'Comparison,' it indicates a flourishing career." This shows that the hexagram of 'Comparison' indeed comes from the Kun hexagram, just as the fifth line of Qian changing into the fifth line of Kun forms the hexagram of 'Great Possession.' Here the method of "two images changing" is used, so the line nine two of the hexagram of 'Army' moves up to the fifth position. A yang line in the second position is in the wrong place, but when it rises to the fifth position it attains the right place. The line nine two properly occupies the fifth position, and all the yin lines are obedient. The "Commentary on the Judgment" says: "Comparison means assistance; all below are obedient." With five yin lines closely approaching one yang line, the hexagram is named 'Comparison'; five yin lines obeying one yang line, thus it is auspicious.

○「原再」至「無咎」○原，再也，《釋言》文。《周禮·馬質》曰「禁原蠶者」，《文王世子》云「未有原」，鄭彼注並云：「原，再也。」漢有原廟，亦謂再立廟。古訓原皆為再。其原田之原，古文作●；原泉之原，《說文》作灥。俗混為一，古學之亡久矣。

The character "原" is interpreted as "again" or "twice," as seen in the "Er Ya · Xie Yan." The "Zhou Li · Ma Zhi" mentions "prohibiting those who raise silkworms twice a year," and the "Li Ji · Wen Wang Shi Zi" says "not yet having again," with Zheng Xuan commenting on both passages, stating "original" means "again." In the Han dynasty, there was a concept called "original temple," which also referred to establishing a temple again. In ancient interpretations, "原" was consistently understood as "again." As for "original field" in the term "原田," the ancient text used ●; and in "original spring" or "原泉," the "Shuo Wen" used "灥." Later generations mixed these into one character, and the ancient scholarly tradition has been lost for a long time.

《蒙》初筮謂初，故知《比》原筮謂二。僖三十一年《公羊傳》曰：「求吉之道三。」故《易》有初筮、原筮之文。初九乾元，故為元；坤利永貞，故為永。師二升五得正，初在應外變之正，五孚盈缶，終來有它吉，故原筮元永貞無咎。《萃》九五爻辭元永貞，亦謂初變之正，故同義也。

The "initial divination" mentioned in the "Meng" hexagram refers to the first line, so the "original divination" mentioned in the "Bi" hexagram refers to the nine in the second position. The "Gongyang Zhuan" states in the thirty-first year of Duke Xi's reign that there are three ways to seek good fortune. Therefore, the "initial divination" and "original divination" appear in the "Zhou Yi". The initial nine is the beginning of the Qian trigram, hence it is called "origin" or "primordial". The "Bi" hexagram's statement says "favorable to maintain constancy", hence it is called "permanence". The nine in the second position of the "Shi" hexagram rises to the fifth position and attains the correct position, while the first line is outside the corresponding position, moves and attains the correct position. The nine in the fifth position has full sincerity like wine filling a jar, ultimately returning and bringing further good fortune, hence it is said "original divination, primordial, permanence, constancy, no blame". The "Cui" hexagram's fifth line statement also refers to the first line moving and attaining the correct position, so the meanings are the same in both instances.

○「不寧」至「法歟」○不寧言寧，猶不顯為顯。下體坤，坤為安，故為寧。聖人在上，萬國咸寧，四方來同，故云方來。坤為方，《九家說卦》文。荀氏云：「後夫謂上六。」虞氏云：「後謂上，夫謂五也。」上後於五，故稱後夫。乘五故曰乘陽。應在三，三匪人，故曰無應。傳曰：「後夫凶，其道窮也。」

The phrase "not peaceful" actually refers to peace, just as the "not illustrious" in the Book of Poetry actually refers to illustriousness. The lower trigram is坤 (Kun), which represents peace and stability, so the image of peace is used. The sage is in a high position, and all the states are at peace, with people coming from all directions to pay homage, hence the saying "they come from all sides." The statement "Kun represents the four directions" comes from the Nine Schools' Commentary on the Hexagram. Xun Shuang said, "the later husband refers to the sixth line at the top." Yu Fan said, "later refers to the top line, husband refers to the fifth line." The top line comes after the fifth line, so it is called the later husband. It overpowers the fifth line, hence it is said to ride over yang; its responding line is the third line, and the third line is "not a person," hence it has no response. The Commentary on the Judgment says, "the later husband is凶 (auspicious), for its path has reached its end."

引《周官》而云三代之法者，文王彖爻辭皆據唐虞夏商之法，嫌引《周禮》以為周法，故上推之三代。《魯語》仲尼曰：「昔禹致群神於會稽之山，防風氏後至，禹殺而戮之。」是知夏商以前朝會師田亦誅後至者也。

Hui Dong cited the "Rites of Zhou" but called it the laws of the Three Dynasties, because the hexagram statements and line statements associated with King Wen were based on the old systems of the Yao, Shang and Xia dynasties. He feared that people might misunderstand citing the "Rites of Zhou" as meaning it was the law of the Zhou dynasty alone, so he traced it back to the Three Dynasties. The "Guoyu · Lu Yu" records that Confucius said: "In the past, Yu the Great gathered the spirits at Mount Huiji, and Fengfengshi was late, so Yu had him executed and displayed his body. "From this we can see that in the Xia and Shang dynasties, those who were late in court meetings, military campaigns, or hunting expeditions were also executed.

初六有孚比之無咎。注：孚謂五，初失位變得正，故無咎。有孚盈缶終來有它吉。注：坤器為缶，以喻中國。初動屯為盈，故盈缶。孚既盈滿中國，終來及初非應，故曰它。

The first line statement says: "With sincerity, one compares with others, there is no blame." Hui Dong explains: "Sincerity refers to the nine in the fifth position; the first line is out of its proper position, but after change it returns to correctness, so there is no error." The line statement also says: "With sincerity, the jar is full, eventually there will be other good fortune." Hui Dong explains: The vessel taken by the earth trigram is a clay jar, used as a metaphor for China. When the first line moves, the hexagram becomes "Zun" (Obstruction). "Zun" has the meaning of fullness, so it is said "full jar." The sincerity of the nine in the fifth position has already filled China, eventually extending to the first line. However, the first line is not its proper corresponding line, so it is called "other."

六二比之自內貞吉。注：二比初，故自內；正應五，故貞吉。六三比之匪人。注：六三乙卯，坤之鬼吏，故曰匪人。六四外比之貞吉。注：外謂五，四比五，故外比之；正應初，故貞吉。

The line statement for line two says: "Comparing from within, the divination is auspicious." Hui Dong explains: line two is closely connected to line one, hence "from within"; it also corresponds properly with nine five, so it maintains correctness and is auspicious. The line statement for line three says: "Comparing with the wrong person." Hui Dong explains: line three, through the Najia stem assignment, corresponds to Yimao, which belongs to wood, and is the ghost official of the earth element, hence "wrong person." The line statement for line four says: "Comparing from outside, the divination is auspicious." Hui Dong explains: "Outside" refers to nine five, as line four is closely connected to nine five, hence "comparing from outside"; it also corresponds properly with line one, so it maintains correctness and is auspicious.

九五顯比王用三驅失前禽邑人不戒吉。注：五貴多功，得位正中，初三已變體重明，故顯比，謂顯諸仁也。坎五稱王。三驅謂驅下二陰不及於初，故失前禽。初變成震，震為鹿，為奔走，鹿斯之奔，失前禽也。坤為邑，師震為人。不戒猶不速也。師時坤虛無君，使師二上居五中，故不戒吉。

The Line Statement of the Fifth Line: "Manifesting harmony, the king uses three drives, losing the birds ahead, the people of the city are not warned, and it is auspicious." Hui Dong's own commentary: The Fifth Line is noble and has great achievements, occupying a proper position and remaining upright and correct in the center. Since the First and Third Lines have already changed, the structure of the hexagram becomes two overlapping Li (Fire) trigrams, hence it is called "manifesting harmony," which is what the "Xie Ci" (Commentary on the Hexagrams) refers to as "manifesting virtue." The Fifth Line of Kan (Water) is called the King. "Three drives" refers to driving away the two Yin Lines below but not the First Line, hence "losing the birds ahead." The First Line changing into Zhen (Thunder) represents deer and movement, and "the deer running" is the image of losing the bird ahead. Kun (Earth) represents the city, and Zhen (Thunder) in the "Shi" (Army) hexagram represents people. "Not being warned" is like not needing an invitation. At the time of the "Shi" hexagram, the Kun trigram is empty and lacks a ruler, so the Nine Two of "Shi" ascends to the center of the Fifth Line, hence there is no need for an invitation and it is auspicious.

上六比之無首凶。注：上為首，乘陽無首，故凶。疏：「孚謂」至「無咎」○此虞義也。初與五比，故孚謂五。荀氏謂初在應外，以喻殊俗也。六居初為失位，變之正，故無咎。

The line statement of the sixth line at the top says: "When compared, there is no leader, which is凶." Hui Dong's own commentary says: The upper position is the leader. The sixth line at the top is riding over the yang line but does not support others, which is like having no leader, hence it is凶. The following commentary from the explanatory notes discusses from "fu refers to five" to "no fault." This is Yu Fan's view. The first line is in harmony with nine in the fifth, so "fu" refers to nine in the fifth. Xun Shuang believes that the first line is outside the corresponding position, and is used to illustrate distant places with different customs. A yin line in the first position is out of place, but when it changes, it returns to the correct position, so there is no fault.

○「神器」至「曰它」○此荀虞義也。《繋上》曰「形乃謂之器」，又曰「形而下者謂之器」，皆指坤，故知坤為器。坤為土，為器，缶者土器，故曰坤器為缶也。坤為國，故以缶喻中國。初動體屯，《序卦》曰：「屯者，盈也。」盈缶之象。

This passage represents the views of Xun Shuang and Yu Fan. The "Xu Ci Shang Wen" states, "Only after taking shape is it called an object," and also says, "What takes shape is called an object," referring to Kun. Therefore, it is known that Kun represents an object. Since Kun represents earth and an object, and the dou is a vessel made from clay, it is said that the object taken by Kun is the dou. Kun also represents a country, so the dou is used as a symbol for China. When the first line moves, the hexagram becomes Zun. The "Xu Gua" says, "Zun means fullness." This is precisely the symbolic reference to "a full dou."

九五之信既盈滿中國，初雖在殊俗不與五應，而五之誠信足以及之，故云終來及初。《穀梁傳》曰：「來者，接內也。」五來初，故曰終來。初正應四而遠應五，故曰非應。子夏云：「非應曰它。」

The sincerity of nine in the fifth is already full and complete. Although the first line is far away in a place with different customs and does not correspond with nine in the fifth, the sincerity of nine in the fifth is sufficient to reach it. Therefore, it is said that it ultimately returns and reaches the first line. The Commentary of the Guliang says: "What is called coming is being accepted from within." Nine in the fifth coming to the first line is called "final coming." The proper correspondence of the first line should originally be with six in the fourth, and it is only a distant connection with nine in the fifth, so it is said "not corresponding." Zi Xia said: "If it is not the proper correspondence, then it is called so."

《後漢書·魯恭傳》曰：和帝初立，議遣車騎將軍竇憲擊匈奴，恭上疏諫曰：「夫人道乂於下則陰陽和於上，祥風時雨，覆被遠方，夷狄重譯而至矣。《易》曰『有孚盈缶終來有它吉』，言甘雨滿我之缶，誠來有它而吉已。」亦是說遠方為它，當有誠信以及之也。

The Book of the Later Han, in the biography of Lu Gong, records that when Emperor He of Han first ascended the throne, the court discussed sending General Dou Xian to attack the Xiongnu. Lu Gong submitted a memorial advising against it, saying, "Human affairs are properly managed below, and yin and yang are harmonized above, thus bringing about a peaceful climate and timely rain that covers distant lands. The Yijing says, 'With sincere faith, the jar is full, and eventually there will be good fortune from elsewhere.' This means that sincere rain fills my jar, and sincere intent leads even those not originally destined to be included to come and pay homage." This is also treating the distant as 'it,' indicating that one must first have sincerity to influence them.

○「二比」至「貞吉」○內謂初，故云比初。二正應五，故曰貞吉，所以別於它也。○「六三」至「匪人」○此干寶義也。案《火珠林》坤六三乙卯木，乾又云《比》者坤之歸魂也。坤為土，土以木為官，故云坤之鬼吏。此與《否》六三同義，故二卦皆云匪人。虞氏注《否》之匪人云：「謂三比坤滅乾，故為匪人。」與《比》三同義是也。坤六三不云匪人者，坤用六三之上終乾事，故不與《比》《否》同也。○「外謂」至「貞吉」○五在四外，四與五比，故云外比之。又初變得位，四正應初，故云貞吉。二四皆以當位為貞也。

The term "inner" refers to the first line, so the second line is closely related to the first line. The second line corresponds properly with the fifth line, so it is said to be upright and auspicious, which is explained to distinguish it from the previous statement about "another" line. Below is the explanation of the passage from "sixth line" to "not a person": This is the view of Gan Bao. According to the Najia system in The Forest of Fire Pearls, the third line of the坤卦 is paired with Yimao, which belongs to the wood element. Gan Bao also said that The Book of Changes, The Book of Divination, is the returning soul of the坤 palace. Since坤 belongs to earth, earth takes wood as its official ghost, so the third line of坤 is the ghost official of坤. This is the same meaning as the third line of The Book of Changes, The Book of Divination, so both hexagrams say "not a person." Yu Fan's explanation of "not a person" in the third line of The Book of Changes, The Book of Divination, says: "It refers to the third line being closely related to坤, causing the乾 to decline, so it is called not a person." This is the same meaning as the third line of The Book of Changes, The Book of Divination, and the explanation is accurate. The third line of坤 is not called "not a person" because the use of all sixes in坤 has the third line moving upward to accomplish the affairs of乾, so it is different from The Book of Changes, The Book of Divination. Below is the explanation of the passage from "outer refers to five" to "auspicious and correct": The fifth line is outside the fourth line, and the fourth line is closely related to the fifth line, so it is said "outer relation." Also, the first line moves into position, and the fourth line corresponds properly with the first line, so it is said to be upright and auspicious. The second and fourth lines both take being in the correct position as their virtue.

○「五貴」至「戒吉」○此虞義也。《繋上》曰：「卑高以陳，貴賤位矣。」虞彼注云：「乾高貴五，五多功。」故五貴多功。初三失位，當變有兩離象，故體重明也。

This is Yu Fan's view. The "Commentary on the Hexagrams, Upper Transmission" says: "The low and the high are arranged in order, so the noble and the humble each occupy their proper position." Yu Fan's commentary on that sentence says: "The position of Qian is high, making the five positions noble. The five positions have many achievements." Therefore, the five positions are noble and have many achievements. The first and third lines are out of their proper positions and should change. When they change, the upper and lower parts each form Li, so the hexagram has two layers of brightness.

《說文》字下云：「案微，杪也，從日中視絲，古文以為顯字。」卦自下升微而之顯。顯從日，離為日，日中視絲，案見微杪，故九五稱顯比。《繋上》曰「顯諸仁」亦謂重離也。

The Shuowen Jiezi says under the character it explains: "Fine and minute, meaning the very smallest end, the character's form is taken from seeing a thread in sunlight, and in ancient texts it was used as the character 'xian' (manifest)." (The original text here omits the character being explained.) A hexagram rises from the bottom upwards, moving from the subtle and hidden to the manifest and clear. The character 'xian' includes 'sun,' and since the trigram Li represents the sun, one can discern the most minute details by observing a thread in sunlight. Therefore, the line 'nine in the fifth' is called 'xian bi' (manifesting in comparison). The 'manifesting among the benevolent' mentioned in the Xi Ci Shang Wen refers to these two aspects of the trigram Li.

乾為王，乾五之坤五成坎，坎五即乾五，故坎五稱王。二升五，歴三爻皆陰，故云三陰。五自二升，故不及初。三驅之法，三面驅禽，獨開前面，故失前禽。初在二前，前禽之象。

Heavenly King is represented by Qian. The fifth line of Qian enters the fifth line of Kun to form Kan. The fifth position of Kan corresponds to the fifth position of Qian, so the fifth line of Kan is considered to be the king. The line Nine in the Second ascends to the fifth position, passing through three yao which are all yin, hence it is called three yin. The fifth position is attained from the second position, so it cannot reach the first line. The ritual of 'three drives' involves driving game animals from three sides while leaving the front open, hence it is said 'losing the front game'. The first line is before Nine in the Second, which corresponds to the image of the game animal in front.

二升五，初變體震，震為鹿，故稱禽。震為驚，為作足，故為奔走。鹿斯之奔，詩小弁文也。不戒猶不速者，需上六稱不速之客，謂乾三爻升也。今師二升五，故亦云不戒。凡主延賓稱戒稱速，今師二升五為比之主，非賓客之比，故稱不戒也。

Nine in the Second moves up to the fifth position, causing the first line to change and forming the trigram Zhen (Thunder). Zhen represents a deer, so it is called 'animal'. Zhen also signifies alarm and quick movement, hence the image of running. The phrase 'the deer runs swiftly' comes from the Book of Songs, Xiao Ya, Xiao Bian. Saying 'without caution' is equivalent to saying 'without invitation': the upper sixth line of the Need卦 (Wait) refers to 'a guest who is not invited', meaning the three yang lines of Qian (Heaven) rising from below. Now, in the Army卦 (Teacher), Nine in the Second moving up to the fifth position also refers to 'without caution'. Whenever a host invites guests, words like 'caution' and 'invite' are used. Now, in the Army卦, Nine in the Second moving to the fifth position, itself becomes the main line of the Compare卦 (Competition), and does not belong to the category of guests, hence it is called 'without caution'.

○「上為」至「故凶」○爻例上為首。乾用九曰「見群龍無首吉」，謂六龍皆見，六耦承之，故無首吉。但陰無首，以陽為首，上乘五，是陰不承陽為無首也，故凶。陽為首者，《春秋保乾圖》曰：「咮謂鳥陽，七星為頸。」宋均注云：「陽猶首也。柳謂之咮，咮，鳥首也。」故知陽為首也。

According to the general principle of yao positions, the top line is first. The "use of all nines" in the Qian hexagram says, "Seeing a group of dragons without a leader, it is auspicious." This means that all six yang dragons are visible, and the six yin lines below serve them. Therefore, "without a leader" is actually auspicious. However, yin itself does not have a leader and must have yang as its leader. When the top line (yin) overpowers the fifth line (yang), it means that yin is not serving yang, resulting in "without a leader," which becomes inauspicious. The reason yang is considered the leader is because the "Spring and Autumn Preservation of the Qian Diagram" says, "The beak is the yang position of the bird, and the seven stars are its neck." Song Jun's commentary says, "Yang is like the head." Therefore, the beak, which is also called Liu Su, is the bird's head. From this, we know that yang is the leader.

小畜亨。注：需上變為巽，與《豫》旁通。陰稱小。畜，斂聚也，以陰畜陽，故曰小畜。一陰劣，不能固陽，四五合力，其志得行，乃亨。密雲不雨自我西郊。注：需坎為雲，上變為陽，坎象半見，故密雲不雨。我謂四，四體兌，兌為西，乾為郊。雲西行則雨，自我西郊，畜道未成。傳曰：「施未行也。」

The text says: "Small Accumulation, smooth." Hui Dong's own commentary states: "The hexagram of 'Small Accumulation' is formed by changing the top line of the hexagram of 'Waiting' to Xun, and it is in mutual communication with the hexagram of 'Joy." Yin is called small; 'accumulation' refers to gathering and collecting, with a yin line gathering yang lines, hence called 'Small Accumulation.' A single yin line is weak and cannot firmly hold the yang lines, relying on the combined strength of lines four and five, its aspirations can then be carried out, thus achieving smoothness. The text also says: "Dense clouds do not rain, coming from my western suburb." Hui Dong's own commentary states: "In the hexagram of 'Waiting,' Kan represents clouds, and the top line becomes yang, leaving only half of the Kan image, hence dense clouds without rain." "I" refers to line four; line four has the nature of兑, which represents west, and Qian represents suburb. Clouds moving west should bring rain, but now coming from my western suburb without raining, because the method of accumulation has not yet been completed. The Commentary on the Judgment says: "The grace has not yet been extended."

疏：「需上」至「乃亨」○此京虞義也。凡一陰五陽、一陽五陰之卦皆自乾坤來，故虞注《嗛》卦云「乾上九來之坤」，又注《大有》上九云「乾五動成大有」是也。卦無剝復夬遘之例，此卦一陰五陽，故不云自《夬》《遘》來，而云需上變為巽也。旁通者，卦之反，義見乾卦。《小畜》與《豫》相反，故云旁通。

The following commentary explains the passage from "the upper line of Need becomes Xun" to "then it is smooth." This is the view of Jing Fang and Yu Fan. Whenever a卦 has one yin and five yang lines, or one yang and five yin lines, it comes from the transformation of the Qian and Kun hexagrams. Therefore, Yu Fan commented on the Qian hexagram saying "the upper nine of Qian moves into Kun," and on the Da You hexagram's upper nine saying "the fifth line of Qian changes to become Da You," all following this principle. The transformation of hexagrams does not generally come from the Bo, Fu, Guai, or Guo hexagrams. Since this hexagram has one yin and five yang lines, it is not said to come from Guai or Guo, but rather that the upper line of the Xu hexagram changes to Xun.the so-called旁通 means a hexagram whose six lines are completely reversed in yin and yang. The principles of meaning have already been explained in the Qian hexagram. The Xiao Xu hexagram is exactly the opposite of the Yu hexagram, so they are said to be 旁通 to each other.

卦惟一陰，陰稱小。陰道斂聚，故云畜，斂聚也。一陰畜五陽，故曰小畜。《京房易傳》曰：「小畜之義在於六四，陰不能固，三連同進。」傳曰：「密雲不雨，尚往也。」陸績謂一陰劣，不能固陽，是以往也。九五剛中，四與合志，畜乾至上九而畜道成。陸績謂外巽積陰，能固陽道，成在上九。傳曰「剛中而志行乃亨」，謂柔道亨也。

The entire hexagram contains only one yin line, and yin is called small. The nature of yin is to gather and collect, so it is called "xu" (accumulation), which means gathering. One yin line accumulates five yang lines, so the hexagram is named "Xiao Xu" (Small Accumulation). The "Jing Fang Yi Zhuan" says: "The key to 'Xiao Xu' is the line six in the fourth. Yin's strength is insufficient to hold the yang, and the three connected yang lines below move upward together." The "Tu Zhuan" says: "Dense clouds without rain, indicating that yang energy is still moving upward." Lu Ji believes that one yin line is too weak to hold the yang, so the yang continues to move upward. Nine five is strong and upright in the center, and six four shares the same aspirations, accumulating the dry yang up to the top nine, thus completing the process of accumulation. Lu Ji says that the outer trigram, Xun, accumulates yin energy, which can hold the yang path and is completed at the top nine. The "Tu Zhuan" says, "Strong and upright with aspirations fulfilled, thus achieving success," which refers precisely to the success of the flexible path.

○「需坎」至「行也」○需時坎在上為雲，上變坎象半見。四體兌，兌為密，故密雲不雨。四為卦主，故我謂四。兌正秋，消息兌在西，故兌為西。乾位西北之郊，故為郊。《呂氏春秋》曰：「雲氣西行雲云然。」高誘云：「雲西行則雨。」今自我西郊而不雨者，由陰劣不能固陽，畜道未成，故彖傳謂施未行也。

At the time of the "Need" hexagram, the Kan trigram is on top, representing clouds. When the top line changes, only half of the Kan trigram remains, indicating that the cloud image is incomplete. The fourth line has the body of Dui, which represents density, hence the saying "dense clouds without rain." The fourth line is the main line of the hexagram, so "I" refers to the fourth line. Dui corresponds to the season of autumn and, according to the twelve zodiacal positions, is located in the west, so Dui is associated with the west. The Qian trigram is located in the northwest, hence the image of the outskirts. The "Lüshi Chunqiu" says, "Clouds flow westward, vast and continuous." Gao You's commentary says, "Clouds moving westward will bring rain." Now clouds come from my western outskirts but do not rain, due to the weakness of the yin line, which cannot hold the yang. The process of gathering and nurturing has not yet been completed, hence the "Commentary on the Judgment" says that the benevolent influence has not yet spread.

初九復自道何其咎吉。注：謂從豫四之坤初成復卦，故復自道。出入無疾，朋來無咎，何其咎吉。乾為道也。九二牽復吉。注：變至二與初同復，故牽復。至五體需，二變應之，故吉。

First Line Statement: "Returning to the path, how could there be misfortune? It is auspicious." Hui Dong's own commentary: This refers to the fourth line of the Yu hexagram entering the first position of the Kun hexagram to form the Fu hexagram, hence "returning to the path." The Fu hexagram statement mentions "moving without haste, friends come without misfortune," so where could there be misfortune? The divination is auspicious. Qian represents the path. Second Line Statement: "Linked return, auspicious." Hui Dong's own commentary: Changing to the second line, it is the same as the first line in terms of return, hence called linked return. Moving up to the fifth position forms the Xu structure. The fifth position is strong and upright, and the second line's change corresponds with it, hence auspicious.

九三轝說腹。注：腹讀為輹。豫坤為轝，為輹。至三成乾，坤象不見，故轝說輹。馬君及俗儒皆以乾為車，非也。夫妻反目。注：豫震為夫，為反；巽為妻，離為目。今夫妻共在四，離火動上，目象不正，巽多白眼，故反目。

The line statement for the third line, Nine in the Third, is: "The carriage detaches from its belly." Hui Dong's own commentary says that "belly" should be read as "fu," meaning the axle. In the hexagram of Yu, which is connected through the principle of mutual transformation, there is the trigram坤 (Kun), which represents a carriage and also the underpart of the carriage called fu. When the third line changes, the lower trigram becomes Qian, and the image of Kun disappears, hence the carriage detaches from its fu. Ma Rong and ordinary scholars generally take Qian as a carriage, which is incorrect. The line statement also says: "The husband and wife turn against each other." Hui Dong's own commentary explains that in the hexagram of Yu, Zhen represents the husband and also reversal, Xun represents the wife, and Li represents the eyes. Now the husband and wife are both in the fourth line, with Li fire rising upward, so the image of the eyes is not properly aligned. Xun also has the characteristic of white eyes, hence the image of turning against each other.

六四有孚血去惕出無咎。注：孚謂五。血讀為恤，豫坎為恤，為惕；震為出。變成小畜，坎象不見，故恤去惕出。得位承五，故無咎。九五有孚攣如富以其鄰。注：有孚，下三爻也。攣，連也。鄰謂四。五以四陰作財與下三陽共之，故曰富以其鄰。

The line statement for the fourth line: "With sincerity, blood is removed, alarm is dispelled, no blame." Hui Dong's own commentary: "Sincerity" refers to the fifth line. "Blood" should be read as "care," and the related hexagram "Yü" has the trigram Kan representing care and vigilance, and Zhen representing movement. After transforming into "Xiao Xu," the trigram Kan is no longer present, so care is gone and vigilance is removed. The fourth line is in a proper position and above the fifth line, so there is no blame. The line statement for the fifth line: "With sincerity, it is tightly bound, wealth is shared with its neighbor." Hui Dong's own commentary: The "sincerity" refers to the three lower yang lines. "Tightly bound" means connected. "Neighbor" refers to the fourth line. The fifth line treats the fourth line, which is yin, as wealth and shares it with the three lower yang lines, hence "wealth is shared with its neighbor."

上九既雨既處尚得載婦貞厲。注：畜道已成，故既雨既處尚得載。四順故稱婦，得位故言貞。上已正坎成巽壞，故婦貞厲。月近望君子征凶。注：近讀為既。坎為月。十五日乾象盈甲，十六日巽象退辛，故月近望。君子謂三，陰盛消陽，故君子征凶。

The line statement for the top nine (上九) says: "After the rain has fallen and the waters have settled, the carriage can still carry things, but the woman remains in danger." Hui Dong explains: The method of gathering and storing has already been completed, so it is said that the rain has fallen and the yang has ceased, and the carriage can still carry things. The six in the fourth is gentle and compliant, hence referred to as "woman"; it is in its proper position, hence called "upright." The top nine has already returned to the correct position, the kan image is completed while the xun body is ruined, hence although the woman remains upright, there is still danger. The line statement also says: "When the moon is near the full moon, the gentleman will face misfortune." Hui Dong explains: "Near" should be read as "already." Kan represents the moon. According to the method of najia, on the fifteenth day, the qian image is full in the direction of jia, and on the sixteenth day, the xun image declines in the direction of xin, hence the moon has passed the full moon. "The gentleman" refers to the nine in the third; as the yin energy grows stronger and weakens the yang energy, the gentleman going forward will meet misfortune.

疏：「謂從」至「道也」○此虞義也。需與豫旁通，豫復兩象易也，故云從豫四之坤初成復卦。兩象易者，本諸《繋辭下傳》大壯、大過、夬三蓋取，與《無妄》《中孚》《履》兩象易，此漢法也。《復》彖曰「出入無疾，朋來無咎」，故云何其咎吉。乾初體震，震開門為大塗，故為道也。○「變至」至「故吉」○變至二謂從旁通變也。陽息至二，故與初同復，為牽復也。二變失位，至五體需，五剛居正，二變應之，故吉。《象》曰「亦不自失也」。

This passage is a commentary on the text from "the fourth line of Yu" to "the Supreme Ultimate is the Way." This is Yu Fan's view. The hexagram "Need" is opposite to "Yue," and "Yue" is in a mutual exchange relationship with "Fu." Therefore, it is said that the fourth line of "Yue" moves into the first line of "Kun" to form "Fu." The concept of "mutual exchange of two hexagrams" is based on the chapter "Taking from" in the lower part of the "Xici" text, which lists the hexagrams "Da Zhuang," "Da Guo," and "Gua," each of which is in a mutual exchange relationship with "Wu Wang," "Zhong Fu," and "Lu," respectively. This is the rule of the Han dynasty scholars of the Book of Changes. The hexagram statement of "Fu" says, "Going out and coming in without haste, friends come without blame," so there is no fault, and the divination is auspicious. The first line of "Qian" has the nature of "Zhen," which represents opening a gate and a broad road, so it takes the image of the Way. The following commentary from "change reaches the second line" to "therefore it is auspicious" explains that when the change reaches the second line, it refers to the change from the opposite hexagram. Yang energy arises at the second line, so it is the same as the first line in "Fu," hence called "trailing return." Although the second line is originally in an improper position, when it moves upward to the fifth line, it forms the nature of "Need." The fifth line is a strong line in a proper position, and the second line, after changing, corresponds with it, hence it is auspicious. The "Small Image Commentary" says, "It does not count as a personal loss."

○「豫坤」至「非也」○此虞義也。腹，古文輹，故讀為輹。坤為大轝，車轝同物。子夏曰：「輹，車下伏莬。」虞氏以為車之鉤心夾軸之物，故坤為大轝，為輹。從旁通變至三，則下體成乾，乾成坤毀，故坤象不見。轝，所以載者，說輹則不能載也。馬君及俗儒以三體乾，而《漢書·王莽傳》有乾文車坤六馬之文，因謂乾為車。易無乾為車坤為馬之例，故云非也。

This is Yu Fan's view. The character "腹" in ancient text refers to "輹," so it is read as "輹." The trigram Kun represents a large chariot, and the chariot and its body are originally one thing. Zi Xia said, "The輹 is the part under the chariot, shaped like a rabbit's hump." Yu Fan, however, believed that the輹 is the part on the chariot that hooks to the center and holds the axle. Therefore, Kun represents both the large chariot and the輹. From the change of the trigram from the side to the third line, the lower trigram becomes Qian. When Qian is formed, Kun is destroyed, so the image of Kun disappears. A chariot is used to carry things, but if the rabbit's hump is missing, it can no longer carry anything. Ma Rong and ordinary scholars, seeing that the third line belongs to the Qian trigram, and noting that the "Han Shu · Wang Mang Zhuan" mentions "Qian Wen Che, Kun Liu Ma," say that Qian represents the chariot. However, the Zhou Changes does not have the meaning of Qian as chariot and Kun as horses. Therefore, their interpretation is incorrect.

○「豫震」至「反目」○此虞義也。《晉語》曰：「震，一夫之行。」故為夫。震為反生，故為反。巽婦為妻。四體離為目。豫震為夫，小畜巽為妻，故同在四。豫變為小畜，故離火動上，又在四，故目象不正。巽多白眼，《說卦》文。虞氏謂巽為白，離目上向，故多白眼。經曰反目，反目為眅。《說文》曰：「多白眼也。」

This is Yu Fan's view. The "Guoyu · Jin Yu" says: "Zhen is the image of a man walking alone." Therefore, Zhen represents the husband. Zhen being the main element leads to a reversal, hence the term "reverse." Xun represents the wife, which here refers to the wife. The fourth line possesses the form of Li, which represents the eye. In the "Yu" hexagram, Zhen represents the husband, and in the "Xiao Xu" hexagram, Xun represents the wife, both falling on the fourth line. The "Yu" hexagram transforms into the "Xiao Xu" hexagram, so the fire of Li rises upward, and it is precisely on the fourth line, hence the image of the eye is not upright. "Xun has many white eyes" comes from the "Shuogua." Yu Fan says Xun represents white, and Li's eye turns upward, hence revealing more white of the eye. The classic text says "reverse eyes," which refers to the character "眅." The "Shuowen" explains "眅" as "much white of the eye."

○「孚謂」至「無咎」○此虞義也。五陽居中，故孚謂五。血讀為恤，讀從馬氏，蓋古文恤作血也。坎為加憂，故為恤，為惕。萬物出乎震，故震為出。四以一陰乘乾，乾陽尚往，不為所畜，故為恤，為惕。旁通變至上成小畜，坎象不見，故恤去惕出。四陰得位，上承九五，與五合志，故無咎也。

This is Yu Fan's interpretation. The nine in the fifth line holds a yang line in the center, so "fu" refers to the nine in the fifth line. The character "xue" is read as "xu," following Ma Rong's pronunciation, because in ancient texts "xu" was originally written as "xue." The trigram Kan represents adding worries, so it takes the image of concern and vigilance. All things emerge from Zhen, so Zhen represents emergence. The sixth line in the fourth position is a yin line that overpowers Qian yang, yet the Qian yang still moves upward, unwilling to be restrained, thus giving rise to concern and vigilance. From the change of the trigram of the adjacent trigram to the top line, it becomes the trigram of Xiao Xu, and the image of Kan disappears, so concern fades and vigilance is removed. The yin line in the fourth position is in a proper position, and it is above the nine in the fifth line, aligning with the aspirations of the nine in the fifth line, so there is no error.

○「有孚」至「其鄰」○此九家義也。畜乾者，四五貴在上，與四合志，五之孚及於下，故云有孚，下三陽也。攣連，馬義也，連下三陽故攣如。《釋名》曰：「鄰，連也，相接連也。」四近五故鄰謂四。《繋下》曰「何以聚人曰財」，彼注云：「財爻與人同制之爻，故以聚人。」《火珠林》巽屬木，六四辛未土巽之財也，故云以四陰作財，與下三陽共之為富以其鄰也。

This is the view of the Nine Schools of the Book of Changes. The sixth line in the fourth position gathers the yang energy of Heaven; the ninth line in the fifth position is noble and occupies the upper position, sharing the same aspirations with the sixth line in the fourth. The sincerity of the ninth line in the fifth position reaches down to the three yang lines, so it is said "there is sincerity," referring to the three yang lines below. The term "挛" is interpreted as "connect," according to Ma Rong's explanation: it connects the three yang lines below, hence "挛如." The "Shi Ming" says: "Neighboring means connecting, meaning they are connected to each other." The sixth line in the fourth position is adjacent to the ninth line in the fifth, so "neighboring" refers to the sixth line in the fourth. The "Xie Ci Xia Zhuan" says, "By what do people gather? By wealth," and the commentary says, "The wealth line is a line shared with people, hence it can gather people." According to the "Hu Zhu Lin" system of assigning stems, the trigram Xun belongs to wood, and the sixth line in the fourth position is paired with Xinwei, which belongs to earth. Earth is the wealth line of Xun wood, so the sixth line in the fourth, a yin line, is regarded as wealth, shared with the three yang lines below, which is "richness with its neighbor."

○「畜道」至「貞厲」○以巽畜乾至上而成，故云畜道已成。昔之不雨者既雨矣，昔之尚往者既處矣，昔之說輹者得載矣。上言婦，三言妻，皆指四。《白虎通》曰：「妻者，齊也，與夫齊體。婦者，服也，服有順義。」《昏義》曰「明婦順」，故四順稱婦也。四得位，故言貞。上變體坎，坎成巽壞，故婦貞厲。蓋一陰畜眾陽，雖正亦危也。

The trigram Xun is used to gather the yang energy of Qian until the top line is reached, thus completing the process of gathering. Previously, the dense clouds did not rain, but now rain has fallen; previously, the yang energy was only ascending, but now it has settled; previously, the rabbit was falling off, but now it can carry things again. The top line refers to "wife," and the ninth line in the third position refers to "wife," both pointing to the sixth line in the fourth position. The "White Tiger Classic" says, "Wife means to be equal, matching the husband's status; wife also means to obey, containing the meaning of submission." The "Rites of Zhou: Book of Marriages" says, "Clarifying the wife's obedience," so the sixth line in the fourth position, being flexible and obedient, is called "wife." The sixth line in the fourth position is in the correct position, hence it is said to be "chaste." When the top line changes, the trigram structure becomes Kan, and when Kan is formed, the structure of Xun is destroyed, hence although the wife maintains correctness, there is still danger. Generally, a yin line gathering many yang lines, even if it is in the correct position, still faces danger.

○「近讀」至「貞凶」○近讀為既，謂既望。孟喜以為十六日也。《詩·嵩高》曰「往近王舅」，鄭氏讀如「彼記之子」之記，毛傳云「已也」。近音近既，既有已義，故讀從之。卦內乾外巽，十五日乾象盈甲，十六日巽象退辛，此納甲法也。

The character "近" is read as "既," meaning "already full." Meng Xi believed "既望" refers to the sixteenth day. The Book of Songs, Great Ya, "Song Gao" says "go to the near relative of the king," and Zheng Xuan interpreted "近" as "ji," which is the same as "记" in "彼记之子." The "毛传" explains "近" as "已," meaning "already." Since the pronunciation of "近" is close to "既," and "既" means "already," this reading is adopted. In this hexagram, the inner trigram is Qian (Heaven) and the outer trigram is Xun (Wind): on the fifteenth day, Qian represents fullness and is paired with Jia, while on the sixteenth day, Xun represents decline and is paired with Xin. This is the method of Najia, assigning heavenly stems to the eight trigrams, matching the trigram images with the waxing and waning of the moon.

魏伯陽《參同契》曰：「十五乾體就，盛滿甲東方。蟾蜍與兔魄，日月氣雙明。七八道已訖，屈折低下降。十六轉受統，巽辛見平明。」是其義也。上應三，故君子謂三。以陰畜陽之卦，故畜道成則陰盛陽消，君子不可以有行也。

Wei Boyang's "Cantong Qi" says: "On the fifteenth day, the Qian trigram is complete, the moon is full and corresponds to Jia, located in the east. The toad and the rabbit's shadow intermingle, and the energies of sun and moon shine together. Seven added to eight exactly makes fifteen, the moon's path is complete, and then it bends downward. Starting on the sixteenth day, the wind trigram takes over, corresponding to Xin, and the moon appears in the west at dawn." This explains exactly that principle. The Upper Nine corresponds with the Ninth Three, so "the gentleman" refers to the Ninth Three. This is a hexagram of nurturing yang with yin, so once the process of gathering is complete, yin energy grows stronger and yang energy gradually diminishes, and the gentleman should not take action.

履虎尾不咥人亨利貞。注：坤三之乾，與《嗛》旁通。以坤履乾，故曰履，彖曰：「履，柔履剛也。」坤之乾成兌，兌為虎，初為尾，以乾履兌，故履虎尾。咥，齕也。乾為人，兌說而應，虎口與上絶，故不咥人亨。五剛中正，履危不疚，故利貞。王弼本脫利貞。

The text says: "To tread on a tiger's tail, without being bitten, is beneficial and favorable to uprightness." Hui Dong explains: The "Gua of Treading" is formed when the third line of the "Earth" hexagram enters the "Heaven" hexagram, and it is opposite to the "Gua of Humility." Using the "Earth" to tread on the "Heaven" is called "treading," as the Commentary on the Judgment states: "Treading is the soft treading on the hard." When the "Earth" line enters the "Heaven," the lower trigram becomes "Lake," which represents the tiger. The first line is the tail. Using the "Heaven" to tread on the "Lake," it is said to be treading on the tiger's tail. "Xie" means to bite. The "Heaven" represents humans; the "Lake" is harmonious and corresponds with the upper line. The tiger's mouth is separated from the upper line, so the tiger does not bite, thus achieving benefit. The line nine in the fifth is strong, upright, and just. Although it is in a dangerous position, it has no faults, so it is favorable to uprightness. Wang Bi's version omits the words "favorable to uprightness."

疏：此荀虞義也。荀注《嗛》彖傳曰：「陰去為離，陽來成坎。」陰去為離成《履》，陽來成坎為《嗛》，則《履》乃坤三之乾。虞於《嗛》卦引彭城蔡景君說剝上來之三，此當自《夬》來，虞無一陰五陽之例，故不云自《夬》來也。虞用需上變巽為《小畜》之例，謂變訟初兌也。坤三之乾，以柔履剛，故名履，而引彖傳以明之。

Hui Dong's commentary states that this passage represents the views of Xun Shuang and Yu Fan. Xun Shuang commented on the Commentary on the Judgment of the卦 of Qian, saying: "When a yin line departs, it becomes Li; when a yang line arrives, it becomes Kan." A yin line departing to form Li corresponds to the卦 of Liu, while a yang line arriving to form Kan corresponds to the卦 of Qian. Thus, the卦 of Liu is formed when the third line of the Earth trigram enters the Heaven trigram. Yu Fan, in discussing the卦 of Qian, cited the view of Cai Jingjun from Pengcheng, stating that the top line of the卦 of Bo moves down to the third position. According to this, the卦 of Liu should be derived from the卦 of Guai, but Yu Fan did not follow the general principle of changing a single yin line among five yang lines, so he did not mention that the卦 of Liu comes from the卦 of Guai. Yu Fan applied the precedent from the卦 of Xu, where the top line changes to Xun to form the卦 of Xiaoxu, and claimed that the卦 of Liu is formed by changing the first line of the卦 of Song to Dui. The third line of the Earth trigram entering the Heaven trigram represents a flexible line stepping on a strong one, hence the name Liu. Hui Dong also cited the Commentary on the Judgment to verify this.

郭璞《洞林》曰：「朱雀西北，白虎東起。」注云：「離為朱雀，兌為白虎。」白虎西方宿，兌正西，故云虎。《洞林》皆以兌為虎。虞注此經云「俗儒以兌為虎」，蓋漢儒相傳以兌為虎，虞氏斥為俗儒，非是。虞氏據旁通謂《嗛》坤為虎，今不用也。

Guo Pu's "Donglin" says: "The Vermilion Bird is in the Northwest, and the White Tiger rises from the east." His commentary explains: "Li represents the Vermilion Bird, and Dui represents the White Tiger." The White Tiger is a star mansion of the West, and Dui is located in the West, so Dui is said to represent the Tiger. The entire "Donglin" treats Dui as the Tiger. Yu Fan's commentary on this passage, however, says, "Common scholars take Dui as the Tiger." In reality, Han dynasty scholars had already inherited the tradition of taking Dui as the Tiger, so Yu Fan's criticism of them as common scholars is inappropriate. Yu Fan relies on the principle of mutual transformation, stating that the "Qian" hexagram's坤 represents the Tiger, but here we do not adopt his interpretation.

爻例近取諸身，則初為趾，上為首；遠取諸物，則初為尾，上為角。今言虎尾，故知尾謂初。以卦言之，坤三之乾，以柔履剛，故名履；以爻言之，坤之乾體兌，兌為虎，初為尾，以乾履兌，故履虎尾。所以取義於虎尾者，《序卦》曰：「履者，禮也。」《荀子·大略》曰：「禮者，人之所履也，失所履則顛蹶陷溺。所失微而其為亂大者，禮。」是以取義於虎尾也。

According to the general principle of taking images based on yao positions: nearby references are taken from the human body, with the first yao representing the toes and the top yao representing the head; distant references are taken from creatures, with the first yao representing the tail and the top yao representing the horn. Here it refers to the tiger's tail, so we know that "tail" refers to the first yao. Considering the entire hexagram, the third yao of Kūn enters Qian, with a soft line stepping on a strong one, hence the name "Lǚ" (to tread). Considering the yao position, the Kūn yao enters Qian, forming the lower trigram Dui, which represents a tiger, with the first yao representing the tail. Thus, it is said that the Qian line treads on Dui, meaning stepping on the tiger's tail. The reason for taking the meaning from the tiger's tail is because the "Sequence of Hexagrams" says: "Lǚ means ritual." The "Xunzi · Da Lüe" says: "Ritual is the path people walk, once the ritual is lost, one will fall and be submerged. The loss seems minor but leads to great disorder, and this is precisely ritual." Therefore, the meaning is taken from such a dangerous situation of the tiger's tail.

咥，齕，馬義也。人象乾德而生，故乾為人。兌為和，說而應乾剛。三為虎口，與乾異體，故與上絶。三不當位，故咥人凶；兌說而應，故不咥人亨。九五貞厲，是履危也；以剛中正，故不疚。彖傳剛中正以下正以釋利貞之義。王弼本脫利貞字，荀氏有之，今從古也。

The interpretation of "咥" as meaning to bite is Wang Rong's view. Humans are born with the virtue of Heaven, so Heaven represents humans. The trigram兑 represents harmony, and its harmonious and joyful nature corresponds with the strength of Heaven. The third line is the mouth of the tiger, not belonging to the same trigram as Heaven, so it is said to be separated from the top line. The sixth line in the third position is not in the proper place, hence "biting people brings misfortune"; since兑 is harmonious and has a corresponding relationship, it says "not biting people brings benefit." The line statement of the ninth line in the fifth position says "steadfastness with danger," which indicates being in a dangerous position; however, because it is strong, upright, and just, there is no fault. The commentary from "strong, upright, and just" onwards in the Commentary on the Judgment is used to explain the meaning of "favorable to steadfastness." The Wang Bi edition omits the words "favorable to steadfastness," while the Xun Shuang edition includes them; here we follow the ancient version.

初九素履往無咎。注：初為履始，故云素。應在四，四失位變得正，故往無咎。九二履道坦坦幽人貞吉。注：二失位變成震，為道，為大塗，故履道坦坦。虞氏謂履自訟來，訟時二在坎獄中，故稱幽人。之正得位，震出兌說故貞吉。

The first line statement says: "Simple walking, going forward without blame." Hui Dong's own commentary states: The first line is the beginning of walking, hence the term "simple." Its responding line is the fourth line, which is out of place, but after change it returns to the correct position, so going forward will not result in blame. The second line statement says: "Walking on a broad and level path, the reclusive person remains steadfast and attains good fortune." Hui Dong's own commentary states: The second line is out of place, but after change it becomes Zhen, which represents the path and a great road, hence the path is broad and level. Yu Fan believes that the hexagram of "Following" comes from the hexagram of "Contention." During the hexagram of "Contention," the second line was confined within Kan's prison, hence the term "reclusive person." After change it returns to the correct position and occupies a proper place, with Zhen representing emergence and Dui representing joy, hence maintaining correctness leads to good fortune.

六三眇而眂跛而履履虎尾咥人凶。注：離目不正，兌為小，故眇而視。巽為股，訟坎為曳，故跛而履。位在虎口中，故咥人凶。武人為于大君。注：三失位變成乾，乾為武人。應在上，乾為大君，故武人為于大君。外傳曰：「武人不亂。」

The third line statement says: "Blind in one eye, lame in one leg, treading on a tiger's tail, the tiger bites and causes misfortune." Hui Dong's own commentary says: The trigram Li represents the eye, but its position is not correct, and Dui represents smallness, so it is one small eye and looking askance. Xun represents the thighs, and the trigram Kan in the卦 of Strife represents dragging, so it is walking with a limp. It is located in the tiger's mouth, so the tiger bites and causes misfortune. The line statement also says: "A warrior serves the great sovereign." Hui Dong's own commentary says: The third line is out of position, and after change it becomes Qian, which represents a warrior; its responding line is above, and Qian represents the great sovereign, so it says a warrior is employed by the great sovereign. The Guoyu says: "A warrior does not cause rebellion."

九四履虎尾愬愬終吉。注：愬愬，敬懼貌。體與下絶，乾為敬，四多懼，故愬愬。變體坎，得位承五應初，故終吉。九五夬履貞厲。注：三上已變體夬象，故夬履。四變五在坎中，故貞厲。上九眂履考詳其旋元吉。注：考，稽；詳，征也。應在三，以三之視履稽其禍福之詳。三上易位，故其旋元吉。象曰「大有慶也」。

The line statement for the fourth line: "To tread on the tail of a tiger, with careful reverence, ultimately leads to good fortune." Hui Dong's own commentary says: "Careful reverence" refers to a respectful and cautious attitude. The fourth line belongs to a structure that is separated from the lower trigram. The trigram Qian represents respect, and the fourth line often exhibits caution and vigilance, hence "careful reverence." After its change, it forms the trigram Kan, which is in a proper position, above it is the fifth line, and below it corresponds to the first line, thus ultimately achieving good fortune. The line statement for the fifth line: "To walk decisively, maintaining sincerity amidst danger." Hui Dong's own commentary says: When the third and top lines have changed, the trigram structure presents the image of "Gua," hence "to walk decisively." When the fourth line changes, the fifth line falls into the middle of Kan, so although it maintains correctness, there is still danger. The line statement for the top line: "To observe the steps, examine them carefully, turning in a circular manner brings supreme good fortune." Hui Dong's own commentary says: "Examine" means to investigate thoroughly, and "carefully" means to verify. Its corresponding line is the sixth line, so it examines the steps taken by the sixth line to investigate the signs of fortune and misfortune. When the third and top lines exchange positions, it is said "turning in a circular manner brings supreme good fortune." The "Small Image Commentary" says "great celebration."

疏：「初為」至「無咎」○《乾鑿度》曰：「太素者，質之始。」鄭注《尚書大傳》曰：「素猶始也。」初為履始，故云素，素亦始也，故云素履。「應在四」以下，虞義也。初與四應，九四失位，愬愬終吉，是變得正，初往應四，故往無咎也。

The following commentary explains the passage from "initially taking steps" to "thus there is no blame." The "Daguo" says: "Tai Su is the beginning of form and substance." Zheng Xuan's commentary on the "Shangshu Dazuan" states: "Su is like the beginning." The first line is the beginning of taking steps, so it is called "Su." Su is also the beginning, hence it is called "Su Li." From "should correspond with the fourth" onwards is Yu Fan's view: the first line corresponds with the fourth line. The nine in the fourth line was originally out of position, but the line statement says it is cautious and ultimately auspicious, indicating it has moved to a proper position. The first line moves to correspond with the nine in the fourth line, so moving forward will not result in blame.

○「二失位」至「貞吉」○此虞義也。二變體震，乾為道，震得乾之初，故為道，為大塗。《倉頡篇》曰：「坦，著也。」陽在二，大道著明，故履之坦坦。幽人，幽繫之人。《尸子》曰：「文王幽於羑里。」《荀子》曰：「公侯失禮則幽。」訟時二體坎，坎為獄，二在坎獄中，故稱幽人。俗謂高士為幽人，非也。二失位變之正，故為得位。震出兌說，出獄而喜，貞吉之象。

This is Yu Fan's view. After the second line changes, it forms the trigram Zhen (Thunder). Qian represents the Dao, and Zhen takes over the first line of Qian, so Zhen also represents the Dao and a great path. The "Cangjie" text says: "Tan means evident." A yang line in the second position indicates the great Dao is clearly visible, hence the path is smooth and wide. "Yōu rén" refers to someone imprisoned. The "Shizi" text says: "King Wen was imprisoned in Youli." The "Xunzi" says: "Dukes and marquises who lose propriety will be imprisoned." During the "Song" hexagram, the second line belongs to the trigram Kan (Water), which represents prison. The second line is in the prison of Kan, so it is called "Yōu rén." The common usage of "Yōu rén" to refer to reclusive scholars is inappropriate here. The second line, having lost its position, changes back to its proper place, thus attaining a correct position. Zhen represents emergence and movement, while Dui represents joy. Being released from prison and feeling joyful is a clear sign of maintaining correctness and achieving good fortune.

○「離目」至「咥人凶」○此虞義也。離在二五稱正，今在三故不正。《說文》曰：「眇，一目小也。」兌為小，小目不正，故為眇。古而能通，故眇而視謂視上也。巽為股，坎為曳，皆《說卦》文，行以股而曳跛之象，故跛而履。虞氏據旁通以《嗛》震為足，今不用也。兌三為口，故云位在虎口中。眇而視，非禮之視也；跛而履，非禮之履也。以位不當，故有是象。《象》曰：「咥人之凶，位不當也。」

This is Yu Fan's interpretation. The trigram Li is considered proper only when it is in the second or fifth line, but now it is in the third line, so it is improper. The "Shuo Wen" says: "Miao means one eye is small." Dui represents smallness, and a small eye in an improper position is taken as the image of miao. The phrase "ancient and capable of communication" is suspected to have an error in the original text. Its general meaning refers to "looking with squinted eyes," which means straining to look upward at the top line. Xun represents the thigh, and Kan represents dragging, both from the "Shuo Gua." Walking with the legs and dragging is exactly the image of a limp, so it is said to walk with a limp. Yu Fan uses the principle of mutual transformation, taking Zhen from the "Qian" hexagram as the foot, but does not use it here. The third line of Dui is the mouth, so it is said to be in the mouth of the tiger. Looking with squinted eyes is an improper way of seeing; walking with a limp is an improper way of walking. Because the line is in an improper position, such images arise. The "Xiao Xiang Zhuan" says: "The凶 of being bitten is due to an improper position."

○「三失」至「不亂」○兌三變成乾。《楚語》曰：「天事武。」韋昭云：「乾稱剛健，故武。」乾為人，為武，故為武人。《說卦》曰「乾以君之」，故乾為大君。應在上，是為于大君也。俗說謂三為大君，非是。「武人不亂」，《晉語》文，引之者證武人非三也。

The third line of the Dui trigram changes to Qian when altered. The Guoyu · Chu Yu says: "The affairs under heaven are governed by Wu." Wei Zhao's commentary explains: "Qian is characterized by strength and vigor, hence it is called Wu." Since Qian represents people and also Wu, together they form "Wu people." The Shuigu says "Qian is used to govern all things," so Qian represents the great sovereign. The third line's response line is in the upper position, so it is said that Wu people are used by the great sovereign. The common view that the third line is the great sovereign is incorrect. The phrase "Wu people do not cause disorder" comes from Guoyu · Jin Yu. Hui Dong cites it to demonstrate that Wu people do not refer to the third line.

○「愬愬」至「終吉」○《序卦》曰：「履者，禮也。」《白虎通》曰：「以履踐而行。」禮以敬為主，不敬則禮不行，故卦名為履。此卦之義，柔履剛則咥人，乾履兌則不咥人，敬與不敬之殊也。

The "Xugua" says: "Lv means Li." The "Baihu Tong" says: "Li must be practiced to be realized." Performing rituals is based on respect; without respect, rituals cannot be carried out, so the name of this hexagram is Lv. The meaning of this hexagram lies in: when the soft oversteps the hard, it is bitten; when Qian oversteps Dui, it is not bitten. The difference lies only between respect and lack of respect.

子夏曰：「愬愬，恐懼貌。」宣六年《公羊傳》曰：「靈公望見趙盾，愬而再拜。」何休注云：「知盾欲諫，以敬拒之。」是愬愬者，恐懼行禮，兼有敬義，故云敬懼貌。乾與兌絶體，故云體與下絶。兌為虎，初為尾，四履兌初敬懼愬愬，是履虎尾不咥人之象。四失位，變體坎，上承九五，下應初九，故終吉，此兼虞義也。

Zi Xia said, "Sù sù refers to the appearance of fear." The "Gongyang Zhuan" records in the sixth year of Xuan Gong that "King Ling of Jin saw Zhao Dun from afar and bowed twice with a respectful expression." He Xiuzhou's commentary says, "King Ling knew Zhao Dun was coming to advise him, so he used a respectful posture to block him." This shows that "sù sù" refers to performing rituals with fear, also containing respect, hence it is described as the appearance of respectful caution. Qian and Dui belong to two different trigrams, so the body of nine four is separated from the lower trigram. Dui represents a tiger, and the first line represents the tail; nine four stands on the first line of Dui with respectful caution, which is the image of stepping on a tiger's tail without being bitten. Nine four is out of position, but after change it becomes Kan trigram, above it is nine five, and below it corresponds to nine one, so it ultimately attains good fortune—this passage incorporates Yu Fan's interpretation.

○「三上」至「貞厲」○此虞義也。夬履兩象易也，故三上易位體夬。象曰夬履，蓋制禮之人也。四變五體坎，坎為疾為災，故貞厲。以乾履兌，五在乾體，有中正之德而又常存危厲之心，此其所以履帝位而不疚歟。

This is Yu Fan's view. The hexagram "Gua" and "Lu" are related by mutual reversal, so the third and top lines are exchanged, resulting in the hexagram "Gua." The "Small Image Commentary" says "Gua Lu," which probably refers to someone who can cut and decide on the rites and laws. When the fourth line changes, the nine five line falls into the trigram Kan, which represents disease and calamity, so even though it maintains the correct position, there is danger. Using Qian to practice Dui, the nine five line is within the Qian trigram, possessing both the virtue of being in the center and upright, and always keeping a sense of danger and caution. This is probably why it can "practice the imperial position without guilt."

○「考稽」至「慶也」○此虞義也。考，稽，《小爾雅》文。《廣雅》曰：「稽，考問也。」字本作卟，《說文》曰：「卜以問疑也，從口卜，讀與稽同。」《書》云「卟疑」。《大戴》《四代》曰：「天道以視，地道以履，人道以稽。」所謂人與天地相參也。

This is Yu Fan's view. The character "考" is interpreted as "稽," as found in the "Xiao Er Ya." The "Guang Ya" says: "K稽 is the same as asking." Originally, this character was written as "卟." The "Shuo Wen" says: "卟 means to decide doubts through divination, with the character structure combining mouth and tortoise shell oracle, and the pronunciation is the same as "稽." The "Shang Shu" contains the phrase "卟疑." The "Da Dai Li Ji · Si Dai" states: "The heavenly way relies on observation, the earthly way relies on practice, and the human way relies on inquiry." This is what is meant by the three ways of heaven, earth, and humanity being parallel and interrelated.

詳，古文祥。《呂氏春秋》曰：「天必先見祥。」高誘云：「祥，徵應也。」故謂詳為征也。《中庸》曰「國家將興必有禎祥」，是吉祥也；《豐》上六象傳曰「天際祥也」，昭十八年《春秋傳》曰「將有大祥」，《尚書大傳》曰「時則有青眚青祥」，是凶祥也。則祥兼吉凶，故云以三之視履，稽其禍福之祥。旋，反也。三位不當，故視履皆非禮；上亦失位，兩爻易位，各反於正，故其旋元吉。二四已正，三上易位成既濟，故傳曰大有慶也。

"Xiang" is an ancient form of the character "Xiang," meaning "auspicious omen." The "Lüshi Chunqiu" says, "Heaven certainly first shows signs." Gao You's commentary explains, "Xiang means a sign or omen." Therefore, "Xiang" is interpreted as a sign or omen. The "Zhongyong" says, "When a state is about to flourish, there must be auspicious signs," which refers to good omens; the "Feng" hexagram's upper sixth line "Xiaoxiangzuan" says, "The sky's omen," and in the "Zuo Zhuan" of the 18th year of Zhao Gong, it says, "There will be a great omen," while the "Shangshu Dazhuan" says, "At that time there would be blue disasters and blue omens," which refer to ominous signs. Thus, "Xiang" includes both auspicious and ominous aspects. Therefore, it says that by examining the consequences of the actions of line six in the third position, we can determine the signs of fortune or misfortune. "Xuan" means returning. Line six is in an improper position, so its sight and movement are not in accordance with propriety; line nine at the top is also in an improper position. The two lines exchange positions and return to their proper places, so it says, "Its return brings supreme good fortune." Lines two and four were already in proper positions; when lines three and nine at the top also exchange positions, the entire hexagram becomes "Ji Ji," so the "Xiaoxiangzuan" says there is great joy.

泰小往大來吉亨。注：陽息坤，反否也。坤陰詘外為小往，乾陽信內稱大來。天地交，萬物通，故吉亨。疏：此虞義也。泰息卦，卦自坤來，故云陽息坤。《雜卦》曰「否泰反其類也」，虞注云：「否反成泰，泰反成否。」故云反否，在他卦則云旁通是也。

The text says: "Tai, small things go away and great things come in, auspicious, smooth." Hui Dong's own commentary states: "Tai is formed when yang energy arises within坤 (Kun). It is the opposite of the Pu (Po) hexagram. When坤's yin energy contracts to the outer trigram, it is called 'small things go away'; when乾's yang energy extends to the inner trigram, it is called 'great things come in.' Heaven and earth interact and harmonize, so all things are smooth and prosperous, hence auspicious and smooth." Hui Dong's detailed explanation says: This is Yu Fan's view. The Tai hexagram belongs to the twelve message hexagrams as the one of yang energy arising. The hexagram originates from坤, so it is called 'yang arises in坤.' The Zage (Za Gua) says, 'Pu and Tai are opposites.' Yu Fan's commentary says: 'Pu reversed becomes Tai, and Tai reversed becomes Pu.' Therefore it is called 'reverse of Pu.' The same relationship in other hexagrams is called 'parallel transmission.'

息卦坤詘乾信，陰為小，陽為大。坤在外，故坤陰詘，外為小往；乾在內，故乾陽信內為大來。爻在外曰往，在內曰來也。二五失位，二升五，五降二，天地交，萬物通，成既濟定，故吉亨。

The structure of the Xi hexagram is characterized by the Earth Trigram (Kun) being contracted and the Heaven Trigram (Qian) being extended. Yin is referred to as small, and Yang as great. Since the Earth Trigram is the outer trigram, its Yin energy is contracted and moves outward, which is called "small going away." The Heaven Trigram is the inner trigram, so its Yang energy extends inward, which is called "great coming in." When a line is in the outer trigram, it is called "going," and when it is in the inner trigram, it is called "coming." The second and fifth lines are not in proper position. The ninth line of two ascends to the fifth, and the sixth line of five descends to the second. Thus, Heaven and Earth interact, and all things become unobstructed. The six lines each return to their proper places, forming the fixed structure of the Ji Ji hexagram, hence it is auspicious and smooth.

初九拔茅茹以其征吉。注：初在泰家，故稱拔。否巽為茅。茹，茅根。艮為手。類也。二升五，故拔茅茹以其。震為征，得位應四，故征吉。九二苞巟。注：巟，虛也。五虛無陽，二上苞之。

The first line statement says: "Pulling out the wild grass by its root, together with its kind, the journey is auspicious." (The original text here is missing the character "类", same below.) Hui Dong's own commentary: The first line is in the "Prosperous" hexagram, so it is said to pull. The corresponding "Obstructed" hexagram has the trigram Xun (Wind), which represents wild grass; "茹" refers to the root of the grass; Gen (Mountain) represents the hand. The missing character "类" is interpreted as "kind." The nine at the second line rises to the fifth position, so it is said to pull up the grass along with its root and its kind. Zhen (Thunder) represents movement, and the first line is in a proper position and corresponds with the sixth line in the fourth position, so moving forward is auspicious. The second line statement says: "Enclosing an empty space." Hui Dong's own commentary: "巟" means empty. The fifth position is empty and lacks yang, so the nine at the second line covers it from below.

用馮河不遐遺。注：馮河，涉河。遐，遠。遺，亡也。失位變得正體坎，坎為河，震為足，故用馮河。乾為遠，故不遐遺。朋亡得尚于中行。注：五降二，故朋亡。五為中，震為行。朋亡而下則二得上居五而行中和矣。

The line statement continues: "Cross the river on foot, not leaving anyone behind." Hui Dong explains: "Crossing the river on foot" means to walk across a river; "xia" means far, and "yi" means loss. Nine Two is out of position, but after change it becomes correct and forms the structure of Kan, which represents a river. Zhen represents the foot, so it refers to crossing the river on foot. Qian represents distance, so it means not abandoning those far away. The line statement also says: "Friends are lost, but he is esteemed in the middle path." Hui Dong explains: Six Five descending to the second position, so it is said "friends are lost." Five represents the center, and Zhen represents movement. Six Five leaving its group and descending, Nine Two then ascends to the fifth position and promotes the middle and harmonious way.

九三無平不陂無往不復。注：陂，傾也。應在上，平謂三，陂謂上。往謂消外，復謂息內，從三至上體復象，故無平不陂，無往不復。艱貞無咎勿恤其孚于食有福。注：艱，險；貞，正；恤，憂；孚，信也。二之五三體坎，為險，為恤，為孚。乾為福。三得位，故艱貞無咎，勿恤其孚，于食有福也。

The third line statement says: "Without level ground there is slope, without going there is return." Hui Dong's own commentary says: "Slope" means inclination. The responding line of nine three is six at the top. "Level" refers to nine three, and "slope" refers to six at the top. "Going" refers to the yang energy retreating in the outer trigram, while "return" refers to the yang energy flourishing in the inner trigram. Counting from the third line to the top line, the hexagram shows the image of "Return." Therefore, there is no level ground without slope, and no going without return. The line statement also says: "Endure hardship and remain steadfast, no misfortune will occur; do not worry about your sincerity, for in food there is blessing." Hui Dong's own commentary says: "Hardship" means difficulty, "steadfast" means upholding righteousness, "worry" means anxiety, and "sincerity" means trustworthiness. After nine two moves to the fifth position, nine three belongs to the trigram Kan. Kan represents difficulty, anxiety, and trustworthiness, while Qian represents blessing. Nine three is in its proper position, so it can endure hardship and remain steadfast without misfortune. There is no need to worry about one's sincerity, for there will be blessings in food.

六四偏偏不富以其鄰。注：五不正，故云偏偏。坤虛無陽，故不富。鄰謂四上。不戒以孚。注：坤邑人不戒，故使二升五，信來孚邑，故不戒以孚。

The line statement of the fourth line says: "It is not prosperous, because of its neighbor." (The common edition reads "pian pian" instead of "pian pian.") Hui Dong's own commentary says: Since the fifth line is not in the correct position, it is said "pian pian," meaning inclined and not upright. The earth is empty and lacks yang, hence it is not prosperous. "Neighbor" refers to the fourth line and the sixth line above. The line statement also says: "Without warning, it is sincere." Hui Dong's own commentary says: Earth represents a city, and the people in the city do not need warning, so the second line rises to the fifth position, sincerity comes, and the people of the city believe, hence it is said that no warning is needed and sincerity is achieved.

六五帝乙歸妹以祉元吉。注：震為帝，坤為乙。歸，嫁也。震為兄，兌為妹，故歸妹。祉，福也。五下嫁二，上承乾福，故以祉元吉。上六城復於堭。注：否艮為城，坤虛稱堭。泰反成否，乾壞為坤，故城復於堭。勿用師自邑告命貞吝。注：二動體師陰乘陽，故勿用師。邑，天子之居也，坤為邑。否巽為告，為命。政教不出於國門，故自邑告命，雖貞亦吝。

The line statement for the fifth line says: "The Emperor Yi marries his younger sister, thus obtaining the blessing of the highest good fortune." Hui Dong explains: The trigram Zhen represents the Emperor, and the trigram Kun contains the heavenly stem Yi, so it is Yi. "Marriage" refers to the act of marrying off. Zhen represents the elder brother, and Dui represents the younger sister, so it refers to marrying off the younger sister. "Zhi" means blessing. The fifth line marries down to the second line, and ascends to receive the blessings of the Heaven trigram, thus achieving great good fortune. The line statement for the sixth line at the top says: "The city returns to the moat." Hui Dong explains: In the interrelated structure of the opposite trigram "Pu," there is Gen, which represents the city; Kun represents emptiness, so it is called the moat. The trigram "Tai" reversed becomes "Pu," where乾 is ruined and becomes Kun, so the city walls collapse back into the dry ditch. The line statement also says: "Do not use the army, issue orders from the city, and remain steadfast, but there will be regret." Hui Dong explains: When the second line moves, the trigram becomes "Shi," with a yin line riding over a yang line, so it is said not to use the army. "City" refers to the residence of the Son of Heaven, and Kun represents the city. In the trigram "Pu," Xun represents announcement and command. The political orders and moral teachings cannot spread beyond the city gates, so it is said that one can only issue orders from within the city, and even if one remains steadfast, there will still be regret.

疏：「初在」至「征吉」○初剛難拔，故文言於乾初九曰「確乎其不可拔，潛龍也」。潛龍之志，不易世，不成名，故難拔。泰二拔茅而連初，君子道長，故云初在泰家稱拔也。卦稱家者，易以道陰陽，陰陽五行皆稱家，故劉向《別録》有陰陽家，《後漢書》有明帝五家要說章句，即為五行之家，蓋漢學如此。

The commentary from "Initial Line in the Tai hexagram" to "Therefore, the omen is auspicious" is as follows. The first line is strong and difficult to move, so the "Discourse on the Wings" under the first line of the Qian hexagram says, "Steadfast and unmovable, this is the hidden dragon." The ambition of the hidden dragon does not change with the times, nor does it seek fame, hence it is difficult to move. The line nine in the second position of the Tai hexagram pulls up the grass, thereby involving the first line. The way of the gentleman is in growth, so it is said that the first line is within the Tai hexagram yet is called pulled. The hexagram is called "family" because the Book of Changes discusses yin and yang, and both yin-yang and the five phases can be called "family." Therefore, Liu Xiang's "Discourses on the Book of Documents" includes the School of Yin-Yang, and the "Book of the Later Han" records Emperor Ming's "Five Schools of the Five Phases." This was how scholarship was named in the Han dynasty.

否巽為茅以下虞義也。泰反否，故云否巽。巽為草木，剛爻為木，柔爻為草，故巽為茅。爻例取象植物則初為本，上為末，根本同義，故云茹茅根，根謂初也。艮為手，《說卦》文，據否艮拔茅以手也。否泰反其類，三陽三陰為類，故云類也，今文作彚。

From "否巽为茅" onwards is Yu Fan's explanation. The reversal of the Tai hexagram produces the Po hexagram, so the Po hexagram has the Xun trigram. Xun represents grass and trees; a strong line takes the image of wood, while a weak line takes the image of grass. Therefore, Xun represents reed. Following the general practice of using lines to represent plants, the first line represents the root, and the top line represents the tip. The root and the base are synonymous, so "茹" refers to the root of the reed, and the root corresponds to the first line. "Gan represents the hand" comes from "Shuo Gua," referring to the Gan trigram in the Po hexagram, indicating the action of pulling up the reed with the hand. The Tai and Po hexagrams are opposites, each forming their own category. The three yang lines and the three yin lines each form a category, so the character is explained as "category" — in the present text it is written as "hui."

九二拔茅而連初，故云拔茅茹。初與三皆其類也，故云以其。二升五則六爻得位，陰陽氣通，故有是象，非謂三陽俱升也。荀氏注九二不遐遺，謂三體俱上，失其義矣。震為行，《釋言》曰：「徵，行也。」初得位而應四，故征吉。

Nine Two uproots the grass and connects with the First Line, hence the phrase 'uprooting the grass.' The First Line and the Third Line are of the same type, hence the phrase 'because of its kind.' Nine Two rises to the Fifth Position, and all six lines are in proper positions, so the yin and yang energies are connected, resulting in this image. This is not to say that the three yang lines rise together. Xun Shuang's commentary on Nine Two 'not neglecting faraway things' says that the three yang lines rise as a whole, which loses the original meaning. Zhen represents movement. The Er Ya · Xiyán says: 'Zhen means movement.' The First Line is in a proper position and corresponds with Six Four, hence moving forward brings good fortune.

○「巟虛」至「苞之」○此翟元義也。元字子元，名在九家，有易義注，不詳何人。巟，鄭讀為康，雲虛也。《釋詁》曰：「康，虛也。」翟氏從鄭所讀字，故訓為虛。《詩·桑柔》云「具贅卒荒」，毛傳曰：「荒，虛也。」乾盈坤虛，故五虛無陽。二當升五，故上苞之。

This is Zhai Yuan's view. Zhai Yuan, styled Zi Yuan, is listed among the Nine Schools of the Book of Changes, and he wrote a commentary called "Commentary on the Meaning of the Book of Changes." His personal history is difficult to ascertain. Zheng Xuan reads the character "巟" as "Kang," interpreting it as "empty." The "Er Ya · Xigǔ" says: "Kang means empty." Zhai Yuan followed Zheng Xuan's reading, so he also interpreted it as empty. The "Book of Songs · Da Ya · Sang Rou" says "ju zhu zu huang," and the "Mao Transmission" says: "Huang means empty." The trigram Qian represents fullness, while Kun represents emptiness. Therefore, the fifth position is empty and lacks yang. The second line should ascend to the fifth position, so it is enclosed from below.

○「馮河」至「遐遺」○此虞義也。《釋訓》曰：「馮河，徒涉。」故云涉河。遐，遠，《釋詁》文。《詩·谷風》曰「棄予如遺」，毛傳訓為遺亡，故云遺亡也。二變體坎，坎為河，《九家說卦》文，彼文作可，乃河字磨滅之餘也。震為足，《說卦》文。二升五歴坎而上，故用馮河。荀氏謂陽性慾升，陰性慾承，馮河而上，不用舟航，是也。天道遠，故乾為遠。荀氏謂自地昇天，道雖遼遠，不能止之，是也。

This is Yu Fan's view. The "Er Ya · Shi Xun" says: "To cross a river by walking is to cross it on foot." Therefore, it refers to crossing a river. "Xia" is explained as far, as seen in "Er Ya · Shi Gu." The "Book of Songs · Bei Feng · Gu Feng" says "abandon me as if I were lost," and the "Mao Transmission" explains "yi" as loss, so "yi" means loss. The second line (Nine in the Second) changes to form the trigram Kan, which represents a river. This is the wording from the "Jiu Jia Shuo Gua." That text writes "ke," but actually it is the remaining part of the character for "he" (river) after it has been worn down and damaged. "Zhen represents foot" comes from "Shuo Gua." The second line rises to the fifth position, needing to go up through the water trigram Kan, so it is said to cross the river on foot. Xun Shuang says that the nature of yang is to rise and the nature of yin is to support, so crossing the river on foot without using a boat is correct. The heavenly way is high and distant, so Qian represents distance. Xun Shuang says going from earth to heaven, although the path is far, there is nothing that can stop it, which is also correct.

○「五降」至「和矣」○此荀虞義也。兌為用，坤喪為亡。虞氏謂坤虛無君，欲使二上，故朋亡，蓋五離其朋類而下，如坤之喪朋也。尚，上也。朋亡而下，故二上居五而行中和。中和謂六二九五，合言之則二五為中，相譍為和；分言之則五為中，二為和。

This is the view of Xun Shuang and Yu Fan. Dui represents utility, and Kun signifies mourning, so the meaning of "wan" (loss) is taken. Yu Fan said that the body of Kun is empty and lacks a ruler, so nine two must ascend. Therefore, it is said "peng wan" — meaning that six five separates from its kind and descends, just as the Kun hexagram says "sang peng" (loss of companions). "Shang" means up. When six five separates from its kind and descends, nine two is then able to ascend to the fifth position and promote the way of zhonghe (middle harmony). Zhonghe refers to six two and nine five: together, they are both in the middle position, which is "zhong"; and the two lines correspond, which is "he". Separately, five is the middle, and two is the harmony.

故《周禮·大宗伯》曰：「以天產作陰德，以中禮防之。以地產作陽德，以和樂防之。」天地者，二五也。天交乎地，天產作陰德也，五為中，故以中禮防之；地交乎天，以地產作陽德也，二為和，故以和樂防之。又曰「以禮樂合天地之化，百物之產」，中庸所謂「致中和，天地位焉，萬物育焉」是也。

Therefore, the "Rites of Zhou · Grand Master of the Clan" says: "Use the products of heaven to cultivate Yin Virtue, and use the proper rites to regulate it; use the products of earth to cultivate Yang Virtue, and use harmony and music to regulate it." Here, the reference to heaven and earth refers to the second and fifth lines. Heaven and earth meet in the middle, so the products of heaven cultivate Yin Virtue, and since the fifth line is in the central position, it is regulated by the proper rites; earth meets heaven, so the products of earth cultivate Yang Virtue, and since the second line represents harmony, it is regulated by harmony and music. The "Grand Master of the Clan" also says, "Use rites and music to unite the nurturing of heaven and earth and the generation of all things," which is what the "Doctrine of the Mean" refers to as "achieving the middle and harmony, so heaven and earth each occupy their proper positions, and all things each realize their natural growth."

漢儒皆以二五為中和，故易乾鑿度於師之九二曰「有盛德，行中和，順民心」，於臨之九五曰「中和之盛應於盛位，浸大之化行於萬民」，揚子亦云「中和莫尚於五」是也。

Han dynasty scholars of the classics generally regarded the second and fifth lines as the middle and harmonious positions. Therefore, the "Yi Gan Zao Du" (Commentary on the Changes: The凿Degree) says under the line nine two of the "Tian" hexagram, "there is abundant virtue, practicing middle and harmony, conforming to the people's will," and under the line nine five of the "Lin" hexagram, "the excellence of middle and harmony corresponds to the exalted position, and the widespread influence of moral education is extended to all people." Yang Xiong also said, "there is no position higher than the fifth in discussing middle and harmony," all expressing the same meaning.

○「陂傾」至「不復」○鄭注《樂記》曰：「陂，傾也。」三應上，上者，泰之極而否之始也。平謂三，虞氏謂天地分，故平也。陂謂上，上六城復於堭，陂之象也。往謂消外，坤為消也；復謂息內，乾為息也。三至上體復象，互體也。

Zheng Xuan's commentary on the "Book of Rites: Music Classic" says: "Bi means tilting." Nine in the Third and Six at the Top correspond with each other, while Six at the Top is precisely at the turning point where the hexagram Tai has reached its extreme and the hexagram Po is about to begin. "Ping" refers to Nine in the Third; Yu Fan says this represents the separation of heaven and earth into their respective positions, hence it is called Ping. "Bi" refers to Six at the Top; the line statement of Six at the Top says the city wall collapses into the moat, which is an image of tilting. "Wang" refers to the yang energy retreating in the outer trigram, with坤 governing retreat; "Fu" refers to the yang energy flourishing in the inner trigram, with乾 governing flourishing. From the third line to the top line, the hexagram exhibits the image of Fu, as discussed in terms of the mutual trigrams.

○「艱險」至「福也」○此虞義也。艱，難也；險亦難也，故云艱險。恤，憂；孚，信，《釋詁》文。坎彖傳曰「習坎，重險也」，故為險。《說卦》曰「坎為加憂」，故為恤。坎為信，故為孚。乾為積善，故為福。二變三體坎，故為艱為恤。得位承上，故言貞，言無咎，言有孚。食讀如食舊德之食。三二皆體乾，二之五，五以祉元吉，故三食乾福也。

This is Yu Fan's view. "Jian" means difficulty, and "Xian" also means difficulty, so together they are called jianxian (difficulties). "Xu" is interpreted as worry, and "Fu" is interpreted as trust, as seen in the Er Ya (Explanations of Words). The Commentary on the Judgment of the Kan hexagram says, "Xike Kan, meaning repeatedly encountering dangers," so Kan represents danger. The Sayings on the Hexagrams say, "Kan represents added worry," so it also represents worry and concern. Kan also represents trustworthiness, so it represents fu (trust). Qian represents the accumulation of good deeds, so it represents good fortune. The second line changes, and the third line belongs to the body of Kan, thus showing the image of difficulty and worry. The third line is in the correct position and above it is a yang line, so it is said to be holding to the right path, without fault, and with trust. "Shi" is read as "shi jiude" (to enjoy old virtue), meaning to enjoy the benefits of virtue. Both the third and second lines belong to the body of Qian, and the second line moves to the fifth position, so the fifth line, having married down, gains great good fortune, thus the third line also enjoys the good fortune brought by Qian.

○「五不」至「四上」○上體以五為主，故偏偏謂五。鴻範曰「毋偏毋頗，遵王之義」，是不正為偏。《京房易傳》曰「陽實陰虛」，故坤虛無陽為不富，虞氏云然也。四上同在坤體，故不富以其鄰，鄰謂爻之連比者也。○「坤邑」至「以孚」○此虞義也。戒者，主召客之詞。二升五為卦主，故稱不戒。坤為邑，邑人不戒，故二升五信行於坤，故云孚。虞云與比邑人不戒同義，亦謂師二升五也。

The upper trigram is determined by the fifth line, so "pian" refers to line six five. The "Book of Documents · Hongfan" says "not biased, not crooked, following the meaning of the sovereign," indicating that not being proper is called bias. The "Jingfang Yizhuan" says "Yang is substantial, Yin is empty," so when the trigram K'un is empty and lacks Yang, it is not rich. Yu Fan also says the same. Lines six four and six six are both in the trigram K'un, so it is not rich but involves adjacent lines. "Nei" refers to lines that are adjacent and compared. Below is the explanation of the passage from "Kun yi ren bu jie" to "bu jie yi fu": This is Yu Fan's view. "Jie" is a term used by the host to invite guests. When line nine two ascends to the fifth position and becomes the main line of the hexagram, there is no need for invitation. K'un represents a city, and the people in the city do not need to be warned; because line nine two ascends to the fifth position, trust spreads throughout K'un, so "fu" is achieved. Yu Fan says this is the same as the meaning of "yi ren bu jie" in the "Bi" hexagram, where it also refers to line nine two ascending to the fifth position in the "Shi" hexagram.

○「震為」至「元吉」○此虞九家義也。帝出乎震，故震為帝。坤納乙，故坤為乙。隱二年《公羊傳》曰：「婦人謂嫁曰歸。」故云歸嫁也。體震兌，震長男，故為兄；兌少女，故為妹。六陰爻，五貴位，陰之貴者莫如帝妹，貴而當降者亦莫如帝妹。坤，妻道也，臣道也，故六居五必降。

This is the view of Yu Fan and the Nine Schools of the Book of Changes. "The Emperor comes forth from Zhen," so Zhen represents the Emperor. The trigram Kun incorporates the heavenly stem Yi, so Kun represents Yi. The Zuo Zhuan of the Gongyang School states in the second year of Hiding Gong: "A woman leaving her father's house to marry is called returning." Therefore, "returning" means marriage. The structure of the hexagram combines Zhen and Dui. Zhen is the Elder Son, so it represents the elder brother; Dui is the Younger Daughter, so it represents the younger sister. The sixth line is a yao of yin, and the fifth position is the honorable position. Among yin lines, the most honorable is the Emperor's younger sister, and among honorable positions, the one that should descend is also the Emperor's younger sister. The trigram Kun represents the way of a wife and the way of a minister, so a yin line in the fifth position must descend.

素問謂君位臣則順，臣位君則逆，逆則其害速，順則其害微，故君可居臣位，臣不可居君位。樂本乎易，五音宮，君也；商，臣也。宮可居商位，商不可居宮位。故周禮大司樂有四宮、四均而無商，非無商也，商不為均也。商不為均，猶六不居五。

The "Su Wen" says that when a superior occupies a position of a subject it is harmonious, but when a subject occupies a position of a superior it is disharmonious. Disharmony brings calamity quickly, while harmony brings less severe calamity. Therefore, a superior may lower his position to that of a subject, but a subject must not usurp the position of a superior. The principles of music are based on the "Yi": among the five tones, the central tone is the superior, and the Shang tone is the subject. The central tone can take the position of the Shang tone, but the Shang tone cannot take the position of the central tone. Therefore, the "Zhou Li · Da Si Yue" lists only four tones and four modes but omits the Shang tone, not because there is no Shang tone, but because the Shang tone is not used for modulation. The Shang tone not being used for modulation is analogous to the yin line six not occupying the fifth position.

故聖人於坤泰歸妹繫黃裳歸妹之詞以明六五之當降。兩漢經師皆如此說。魏晉以來，王弼韓伯之輩始改師法而易之，大義乖矣。祉，福，《釋詁》文。五下嫁二，二上升五，以陰承陽，故云上承乾福，與坤黃裳元吉同義也。

Therefore, the sage attached the words "yellow garment" and "returning to the maiden" to the hexagrams "Kun," "Tai," and "Gui Mei" to indicate that the line six in the fifth position should descend. All the scholars of the Han dynasty explained it this way; since the Wei and Jin dynasties, however, Wang Bi and Han Kangbo changed the traditional interpretation and established new views, the great meaning of the Book of Changes has thus become distorted. "Zhi" is interpreted as "blessing," as seen in the "Er Ya · Xigǔ." The line six in the fifth position marries down to the second line, while the line nine in the second ascends to the fifth position, with a yin line following a yang line, so it is said to inherit the blessing of the superior yang, which is the same meaning as the line six in the fifth position of the "Kun" hexagram, "yellow garment brings great good fortune."

帝乙，虞氏據左傳以為紂父，秦漢先儒皆以為湯。故乾鑿度曰：「泰，正月之卦也。陽氣始通，陰道執順，故因此見湯之嫁妹，能順天地之道，敬戒之義。自成湯至帝乙，帝乙，湯之玄孫之孫也，此帝乙即湯也。殷錄質以生日為名，順天性也。玄孫之孫外恩絶矣，疏可同名。湯以乙生，嫁妹本天地，正夫婦，夫婦正而王教興矣。」

Regarding "Di Yi," Yu Fan based his view on the "Zuo Zhuan," considering him to be the father of Zhou Wang, while the earlier scholars of the Qin and Han dynasties all regarded him as Cheng Tang. Therefore, the "Qian Zao Du" states: "The hexagram Tai corresponds to the first month, when yang energy begins to flow and yin energy holds onto gentleness. Hence, this hexagram illustrates Cheng Tang's marriage of his sister, which followed the way of heaven and earth, embodying reverence and caution. From Cheng Tang to Di Yi, Di Yi is the great-great-grandson's grandson of Cheng Tang, yet here Di Yi refers to Cheng Tang himself. The Shang dynasty's customs were simple and sincere, naming children according to the heavenly stem of their birth day, in accordance with nature. The great-great-grandson's grandson was beyond the scope of kinship, and the bond of affection had already been exhausted. When distant, it was permissible to share the same name. Cheng Tang was born on an Yi day; his marriage of his sister was modeled after heaven and earth, establishing the proper relationship between husband and wife. Once the relationship between husband and wife is properly established, the education of the sovereign arises."

故曰易之帝乙為成湯，書之帝乙六世王同名，不害以明功。疏猶所也。晉賀循議曰：「案殷紀成湯已下至於帝乙，父子兄弟相繼為君，合十二世而正世唯六，故乾鑿度曰『殷帝乙六世王』，不數兄弟為正世也。」子夏京房荀爽皆同。易說世本湯名天乙，故稱帝乙，則先儒之說不為無據。古人通經有家法，左氏傳春秋不如易家之審也。

Therefore, in the Book of Changes, "Di Yi" refers to Cheng Tang, while in the Book of Documents, "Di Yi" refers to the sixth king of the Yin dynasty. The fact that they share the same name does not prevent each from indicating its own achievements. "Shu" is like "suo." A Jin dynasty scholar named He Xun commented: "According to the Records of the Grand Historian: Annals of Yin, from Cheng Tang down to Di Yi, father and son, brothers succeeded each other as kings, making a total of twelve generations, but the legitimate line only includes six generations. Therefore, the "Qian Zao Du" says, 'Di Yi of Yin is the sixth king,' meaning that the succession by brothers is not counted as a legitimate generation." The interpretations of Zi Xia, Jing Fang, and Xun Shuang are all the same. Both "Yi Shuo" and "Shi Ben" record Cheng Tang's name as Tian Yi, so he can be called Di Yi, showing that the views of earlier scholars are not without basis. Ancient scholars interpreted classics according to their own schools of thought. The "Zuo Zhuan" explains the Spring and Autumn Annals, but in this regard, it is less precise than the scholars who interpreted the Book of Changes.

泰婦妹二卦皆言歸妹者，歸妹九月卦，泰正月卦。荀子曰：「霜降逆女，冰泮殺內。」家語曰：「霜降而婦功成，嫁娶者行焉；冰泮而農事起，婚禮殺於此。」自秋至春，辛壬癸甲皆嫁娶之時，故易獨舉泰婦妹二卦以明之也。

The hexagrams Tai and Gui Mei both discuss "marriage," because Gui Mei is the hexagram of September, while Tai is the hexagram of January. Xunzi said, "Marriages are held at the time of the frost descending, and wedding ceremonies cease after the ice melts." The Analects of Confucius states, "When frost descends, the work of women is completed, and marriages are held at this time; when the ice melts, farming begins, and weddings cease at this point." From autumn to spring, the days of Xin, Ren, Gui, and Jia are all considered suitable for marriage. Therefore, the Zhou Changes specifically mention the hexagrams Tai and Gui Mei to express this meaning.

○「否艮」至「於堭」○否互艮，故云否艮。艮為城，虞義也。虞云：「堭，城下溝。」亦作隍。《釋言》曰：「隍，壑也。」郭璞云：「城池空者為壑。」《釋詁》云：「隍，虛也。」是隍是土之虛者，故云坤虛稱堭。上六泰之終，故云泰反為否。泰反為否則乾壞為坤，城復於堭之象也。

The hexagram of "Opposition" contains the mutual trigram of Gen, so it is said "Opposition and Gen." "Gen represents a city" is Yu Fan's view. Yu Fan said, "Huang is the moat below the city." This character is also written as "Huang." The "Er Ya · Xiyán" says, "Huang is a hollow." Guo Pu's commentary says, "A dry city pool is called a hollow." The "Er Ya · Xigu" says, "Huang is emptiness." This shows that Huang refers to an empty hollow place, so the trigram Kun is empty and is called Huang. The sixth line at the top is the end of the hexagram of "Great Communication," so it is said that "Great Communication" turns into "Opposition." "Great Communication" turning into "Opposition" means that Qian deteriorates and becomes Kun, which is like a city wall collapsing back into a dry moat.

○「二動」至「亦吝」○二動體師，互體也。坤三陰乘陽，故勿用師。人主所居謂之邑，故云邑，天子之居也。逸書言西邑夏、大邑周，多士言天邑商，皆謂天子之居。周公作周禮始以四井為邑爾。坤為邑，巽為告，皆虞義也。重巽以申命，故巽為命。泰反為否，政教陵夷，一人僅亦守府，號令不出於國門，上六雖得位亦為吝也。

Nine in the Second moves, and the hexagram becomes the Hexagram of the Army. This refers to the mutual hexagram. The three yin lines of the Hexagram of Earth are overpowering the yang lines, so it is said not to use military force. The place where the ruler resides is called "yi" (city), so "yi" refers to the dwelling place of the Son of Heaven. The lost Book of Documents mentions "West Yi Xia" and "Great Yi Zhou," and the Book of Documents, "Daoshi" mentions "Heavenly Yi Shang," all referring to the dwelling place of the Son of Heaven. It was only when Duke Zhou established the "Zhou Li" that the four wells of land were called "yi." "Kun represents yi" and "Xun represents announcement" are Yu Fan's views. The "Great Image" of the Hexagram of Xun says "repeated Xun to reaffirm the command," so Xun represents command. The Hexagram of Tai reversed becomes the Hexagram of Po, with the decline of government orders and moral education, the Son of Heaven alone can barely maintain the old achievements of the former kings, and the commands cannot reach beyond the gates of the capital. Although the sixth line at the top is in position, it still leaves a regret.

否之匪人不利君子貞大往小來。注：陰消乾，又反泰也。謂三比坤滅乾，以臣弒君，以子弒父，故曰匪人。君子謂五，陰消陽，故不利君子貞。陽詘陰信，故大往小來。

The text says: "When the hexagram of 'Opposition' occurs, it is not favorable for the gentleman to maintain uprightness; the great goes away and the small comes in." Hui Dong explains: The hexagram of "Opposition" is formed by the decline of yin energy and the emergence of yang energy. It is also the reverse of the hexagram of "Supreme Goodness." The phrase "not favorable for the gentleman" refers to the third line, which adheres to the hexagram of Earth, causing the hexagram of Heaven to decline. This is like a minister killing the king or a son killing the father, hence called "not favorable for the gentleman." The "gentleman" refers to the line nine in the fifth position. Since yin energy is consuming yang energy, it is unfavorable for the gentleman to maintain uprightness. Yang energy is retreating while yin energy is expanding, hence the great goes away and the small comes in.

疏：此虞義也。否消卦，卦自乾來，故云陰消乾。泰反成否，故云反泰，與泰旁通也。匪人謂三，陰消至三成坤，故云比坤滅乾。臣謂坤，子謂艮也。弒父弒君，人道滅絶，故曰匪人。

Hui Dong's commentary states: This is Yu Fan's view. The hexagram "Pu" belongs to the twelve message hexagrams as the hexagram of decline, and since it originates from Qian, it is said "yin declines Qian." The hexagram "Tai" reverses into "Pu," hence "reverse Tai." The two hexagrams are also mutually connected. "F匪人" refers to the third line: when yin declines to the third line, the lower trigram becomes Kun, hence it is said to be attached to Kun and cause Qian to decline. The "min" refers to Kun, and "zi" refers to Gen. Killing father and king, the human relations are cut off, hence it is called "F匪人."

虞氏謂與比三同義，尋比乃坤歸魂也，六三為鬼吏，故曰匪人。否乾世以三為財，其謂匪人以消乾也，義各有取，虞氏非是。外體三爻唯五得正，故君子謂五。陰消至五，故不利君子貞，爻辭其亡其亡是也。五大人而稱君子者，陰陽消息之際，君子小人之辯宜明，故稱君子也。陽詘在外，故曰大往；陰信在內，故曰小來。

Yu Fan said that the sixth line of the third position in the hexagram "Pu" is equivalent to the sixth line of the third position in the hexagram "Bi." Upon closer examination, "Bi" is a returning soul hexagram of the Earth trigram, and its sixth line of the third position is a ghost official, hence called "fei ren" (stranger). "Pu" belongs to the world of the Heaven trigram, with the third line representing the wealth line. Calling it "fei ren" in "Pu" refers to the decline of the Heaven yang. The meanings of these two lines are derived from different contexts, so Yu Fan's equating of them is incorrect. Among the three lines of the outer trigram, only the fifth line is in the correct position, so "junzi" (gentleman) refers to the ninth line of the fifth position. The yin energy gradually declines to the fifth line, so it is unfavorable for the gentleman to maintain the correct position. The line statement of the fifth line, "qi wang qi wang" (perish, perish), expresses this meaning. The fifth line is originally the position of a great person, but here it is called "junzi" because it is at the critical point of the waxing and waning of yin and yang. At this time, the distinction between the gentleman and the petty person should be clear, hence the special use of "junzi." Yang energy is shrinking in the outer trigram, so it is said "da wang" (great departure); yin energy is extending in the inner trigram, so it is said "xiao lai" (small arrival).

初六拔茅茹以其貞吉亨。注：初惡未著，與二三同類承五，變之正，猶可亨，故曰貞吉亨。六二苞承小人吉大人否亨。注：二正承五，為五所苞，故曰苞承。小人謂初二，拔茅及初，初之正故吉。大人謂五。否，不也。乾坤分體，天地否隔，故大人否亨。

First Line Statement: "Pulling up wild mugwort, with its kind, the divination is auspicious and smooth." Hui Dong's own commentary: The evil of the first line has not yet appeared; it is of the same type as the second and third lines and together supports the nine in the fifth position. After one change, it returns to the correct path and remains smooth, so it is said that by maintaining the correct path, one attains auspiciousness and smoothness. Second Line Statement: "Enclosed and supported, the small person is auspicious, the great person is not smooth." Hui Dong's own commentary: The second line is in a proper position and is supported by the nine in the fifth position, which encompasses it, so it is said "enclosed and supported." "Small person" refers to the first line and the second line; pulling up wild mugwort connects to the first line, which changes and returns to the correct path, hence auspiciousness. "Great person" refers to the nine in the fifth position. "Not" means not. The trigrams of heaven and earth each have their own form, and heaven and earth are closed and blocked, hence the great person does not achieve smoothness.

六三苞羞。注：否成於三，坤恥為羞。今以不正為上所苞，故曰苞羞。九四有命無咎離祉。注：，類。離，麗。祉，福也。巽為命，乾為福。四受五命以據三陰，故無咎。四失位變應初，與二同功。二離爻，故同類皆麗乾福矣。

The line statement for the third line says: "Bao xiu." Hui Dong's own commentary states: The third line of the hexagram "Pu" is formed, and the trigram Kun represents shame, hence it is called "xiu." Now, the sixth line at the third position, being in an improper position, is embraced by the superior position, hence it is called "bao xiu." The line statement for the fourth line says: "There is a command without blame, the class of those attached to blessings." (The character "chou" in the original text is written in ancient script, which is generally not displayed in standard character sets.) Hui Dong's own commentary states: "Chou" is interpreted as "class," "li" is interpreted as "attached," and "zhi" is interpreted as "blessing." The trigram Xun represents command, and the trigram Qian represents blessing. The ninth line at the fourth position receives the command from the ninth line at the fifth position and holds the three yin lines below, hence there is no blame. The ninth line at the fourth position is out of its proper position, but after a change it corresponds with the first line, and also shares the same function with the sixth line at the second position; the sixth line at the second position is the trigram Li, hence all lines of the same class are attached to the blessings granted by Qian.

九五休否大人吉。注：陰欲消陽，五處和居正以否絶之。乾坤異體，升降殊隔，卑不犯尊，故大人吉也。其亡其亡繫于苞桑。注：消四及五，故其亡其亡。巽為桑。桑者，喪也。坤為喪，以陽苞陰，故曰苞桑。繋者，坤繫於乾，不能消乾使亡也。荀氏謂苞者，乾坤相苞也。桑者，上玄下黃，乾坤相苞以正，故不可亡。

The line statement for the ninth line five says: "Resting in stillness, the great man is auspicious." Hui Dong explains: the yin force seeks to eliminate the yang force. The ninth line five is harmonious in its conduct and holds a proper position, using the method of closure to isolate it. The trigrams Qian and Kun belong to different forms, rising and falling respectively, thus being separated from each other. The lower is unable to offend the superior, so the great man gains auspiciousness. The line statement also says: "It will perish, it will perish, bound to the mulberry." Hui Dong explains: when the yin force reaches the fourth line, it will soon approach the fifth line, hence the repeated exclamation "it will perish, it will perish." Xun represents mulberry; mulberry and mourning are homophones. Kun governs mourning, with yang enclosing yin, hence "苞桑." The term "系" refers to Kun being connected to Qian, thus unable to eliminate Qian and cause its destruction. Xun Shuang says "苞" refers to Qian and Kun enclosing each other. The leaves of mulberry are green on top and yellow below, just like the sky is dark blue and the earth is yellow, with Qian and Kun enclosing each other and each maintaining its proper position, thus avoiding destruction.

上九傾否先否後喜。注：否終必傾，應在三，故先否。下反於初成益，體震，民說無疆，故後喜。疏：「初惡」至「吉亨」○坤為積惡，初尚微，故惡未著。二拔茅而及茹，茹謂初，以其是初與二三同類承五也。初四失位變之正則猶可亨，故曰貞吉亨。否初言亨者，否陰消之卦，陰消成坤，坤至柔而動也剛，天地盈虛，與時消息，故否初獨言亨也。

The line statement for the top line (上九) is: "Overturning the situation of blockage, first there is blockage, then there is joy." Hui Dong's self-commentary says: When blockage reaches its extreme, it must be overturned. The top line (上九) corresponds to the third line (六三), so first there is blockage. When the top line returns to the first position, it forms the hexagram of "Benefit" (益). The hexagram of "Benefit" has the trigram of Zhen (Thunder), and the commentary on the judgment of "Benefit" says "the people are delighted without bounds," so there is subsequent joy. Below this, the commentary explains from "initial evil has not yet manifested" to "keeping to the correct path brings good fortune and smoothness." The earth element (坤) represents the accumulation of evil. The first line is still weak, so the evil has not yet become apparent. The second line pulls up the grass and involves the initial line ("茹"), which refers to the first line. It says "because of its category," because the first line is of the same category as the second and third lines, and together they support the fifth line (九五). The first and fourth lines are out of position, but after one change they return to the correct position and can still be smooth, so it says that keeping to the correct path brings good fortune and smoothness. The first line of the hexagram of "Blockage" (否) says "smooth," because the hexagram of "Blockage" is one of elimination of yin. When yin reaches its extreme, it becomes the pure hexagram of坤. Although坤 is extremely gentle, it is dynamic and strong. The heavens and earth have fullness and emptiness, which change with time, so only the first line of the hexagram of "Blockage" says "smooth."

○「二正」至「否亨」○二得位，故二正承五。五苞桑，故為五所苞也。苞二承五，故曰苞承。乾鑿度遘初為小人，觀遘皆消卦，故觀初亦為小人，否之小人指初也。荀氏以二為小人，案二得位，故乾鑿度以二為君子，荀氏非也，或傳寫之訛耳。初惡未著，辨之早，故吉。

Six Two is in a proper position and thus is said to properly serve Nine Five. The line statement of Nine Five says 'attached to the sprout of the mulberry tree,' so Six Two is embraced by Nine Five. Nine Five embraces Six Two, and Six Two serves Nine Five, hence it is called 'embraced service.' The "Qian Zao Du" takes the first line of the "Gou" hexagram as a petty person; both "Guan" and "Gou" are hexagrams of decline, so the first line of "Guan" is also a petty person. This shows that the petty person mentioned in "Po" refers to Initial Six. Xun Shuang took Six Two as a petty person, but considering that Six Two is in a proper position, the "Qian Zao Du" clearly takes Six Two as a gentleman. Therefore, Xun Shuang's view is incorrect, possibly due to transmission errors. The evil of Initial Six has not yet shown, so it is auspicious to discern it early.

大人者，君人五號之一，故謂五。否，不，虞義也，否亨言不亨也。乾坤分體以下荀義也。乾陽坤陰，分陰分陽，故云分體。天地不交，故云否隔。凡乾與坤交則稱亨，否隔之世三陰雖同類承五，五不下應，故大人否亨。

"Adult" is one of the five titles referring to the sovereign, so it refers to the Nine in the Fifth. To interpret "否" as "not" is Yu Fan's view: "否亨" means not being able to achieve success. From "Qian and Kun divided into separate bodies" onwards is Xun Shuang's view: Qian belongs to Yang, Kun belongs to Yin, and Yin and Yang each stand separately, hence called divided bodies. Heaven and Earth do not interact, hence called closed and separated. Only when Qian and Kun interact is it called success; in a time of separation, although the three Yin lines are of the same type and jointly support the Nine in the Fifth, the Nine in the Fifth does not wish to respond to them, hence the Adult does not achieve success.

○「否成」至「苞羞」○陰消至三成否，故云否成於三。坤為恥，虞義也。《廣雅》曰：「羞，恥也。」故云坤恥為羞。三不正，為上所苞，以陽苞陰，是苞羞也。孟子曰「無羞惡之心，非人也」，故彖以三為匪人。

When the Yin energy diminishes to the third line, the hexagram transforms into the hexagram of "Non-communication" (否). Therefore, the hexagram of "Non-communication" is formed by the third line. "Kun represents shame" is Yu Fan's interpretation. The "Guangya" says: "Shame is the same as shame." Therefore, the shame of Kun is equivalent to shame. The sixth line in the third position is not in the correct position and is encompassed by the superior position, with Yang encompassing Yin, which is called "encompassing shame." Mencius says, "Without the mind of shame and aversion, one is not human," so the Commentary on the Judgment interprets the third line as "not human."

○類至福矣○此九家義也。說文云：，古文疇。虞書「帝曰：諮」，又鄭氏尚書酒誥曰「若圻父」，今皆讀為疇。《漢書·律曆志》曰「疇人子弟分散」，李奇云「同類之人」，是疇為類也。坤彖傳曰「乃與類行」，《繋上》曰「方以類聚」，此卦曰、曰，皆以三陰為類矣。

The following commentary and annotations explain the passage from "chou, lei" to "jie li qian fu yi" . This is the view of the "Jiu Jia Yi". The "Shuowen" says that this ancient character is the original form of "chou" (the character is still preserved in the ancient text, but cannot be displayed in general character sets). In the "Yushu" "Di yue: chou zi", and in Zheng Xuan's edition of the "Shangshu · Jiugao", "ruo chou qi fu", the character is now read as "chou". The "Hanshu · Lüli Zhi" says "chou ren zi di si san", and Li Qi's annotation says "people of the same kind", indicating that "chou" means "class" or "category". The "Tuan Zhuan" of the "Kun" hexagram says "nai yu lei xing", and the "Xiyi Shang Wen" says "fang yi lei ju"; in both the line statement and the annotation of this hexagram, the character "chou" is used to refer to the three yin lines as being of the same category.

說卦曰：「離者，麗也。」故云離麗。九家謂離，附也，麗為附著，其義同也。四近五，受五命以據三陰，故無咎，九家謂無命而據則有咎也。《繋下》曰「二與四同功」，謂同是陰位。鄭氏易例乾四初震爻，五二坎爻，上三艮爻也；坤四初巽爻，五二離爻，上三兌爻也。初與二三同類承五，四變應之，故與二同功。二離爻，故同類三爻皆麗乾福矣。

The Sayings on the Hexagrams state: "Li represents attachment." Therefore, Li is interpreted as "attached." The Nine Schools' Commentary on the Book of Changes says that Li means attachment, and Li also means adherence, with the same meaning. Nine in the fourth is close to Nine in the fifth, receiving the command of five and occupying the three yin lines below, so there is no error; the Nine Schools' Commentary says that if one occupies a position without the command of the sovereign, there will be error. The Commentary on the Hexagrams, Part Two, says "two and four have the same function," meaning that two and four both belong to the yin positions. According to Zheng Xuan's interpretation of the Book of Changes, the fourth and first lines of the Qian hexagram are considered as the Zhen trigram, the fifth and second lines as the Kan trigram, and the upper and third lines as the Gen trigram. The fourth and first lines of the Kun hexagram are considered as the Xun trigram, the fifth and second lines as the Li trigram, and the upper and third lines as the Dui trigram. The first line is of the same type as the second and third lines and together supports Nine in the fifth. Nine in the fourth changes and corresponds with the first line, so it shares the same function as Six in the second. Six in the second is the Li trigram, so the third line, which is of the same type, is attached to the blessing bestowed by Qian.

○「陰欲」至「吉也」○此九家義也。否者消卦，故陰欲消陽。以九居五，故處和居正。休者，止息；否者，閉隔，故以否絶之謂之休否。乾坤異體，猶分體也。乾上升，坤下降，故云升降殊隔。否七月，萬物已成，乾坤位定，卑不犯尊，故大人吉也。盛明之世，小人當遠，大人利見，今小人以志君為吉，大人以休否為吉，此義唯施諸於否家，蓋不如是則君臣之道息矣。

This is the view of the Nine Schools of the Book of Changes. The hexagram "Pu" (Obstruction) is a hexagram of decline, so the yin energy is meant to eliminate the yang energy. Since the yang line is in the fifth position, it is said to be harmonious in its actions and properly positioned. "Xiu" means rest, and "Pu" means obstruction; using the method of obstruction to isolate the yin, it is called "Xiu Pu" (Resting the Obstruction). "Qian and Kun having different forms" is like saying they are separate entities. Qian ascends, and Kun descends, so their rising and falling are distinct and they are separated from each other. The hexagram "Pu" corresponds to the seventh month, when all things have matured, and Qian and Kun each occupy their proper positions. The humble ones dare not offend the superior ones, so the great person gains good fortune. In a flourishing era, the petty person should be kept at a distance, and the great person is favorable. Now, in the era of "Pu," the petty person considers approaching the sovereign as favorable, and the great person considers rest and obstruction as favorable. This principle applies only to the hexagram "Pu," because otherwise the relationship between sovereign and subject would be cut off.

○「消四」至「可亡」○荀氏曰：「陰欲消陽，由四及五，故曰其亡其亡。」巽為桑，虞義也。桑者，喪也，《漢書·五行志》文。《尚書大傳》曰：「武丁時桑谷生於朝，祖乙曰：桑谷，理草也，野草生於朝，亡乎。」是桑者，喪亡之象。坤喪於乙，故為喪。否內坤外乾，故曰坤繫於乾。凡言繋者皆陰繋於陽，陰繋於陽，為陽所苞，故曰繋于苞桑。亡者保其存者也。五為陽位，處和居正，坤繋於乾，故不能消乾使亡也。

Xun Shuang said: "Yin energy seeks to eliminate Yang energy, moving from the fourth line to the fifth line, hence the saying 'Its loss, its loss.' "The trigram Xun represents mulberry trees" is Yu Fan's interpretation. Mulberry and mourning are considered synonymous, as noted in the "Book of Han, Five Elements Chapter." The "Great Transmission of the Book of Documents" states: "During Wu Ding's time, mulberry trees and grain trees suddenly grew on the palace terrace. Zu Yi said: 'Mulberry and grain trees are both wild plants; if wild plants grow on the palace terrace, the state may be doomed to perish.'" This shows that mulberry symbolizes loss and decline. The Earth trigram (Kun) is associated with loss, hence the meaning of loss. The "Pu" hexagram has the Earth trigram as its inner structure and the Heaven trigram as its outer structure, hence the statement that Earth is attached to Heaven. Whenever the term 'attached' is used, it refers to Yin being attached to Yang; when Yin is attached to Yang, it is encompassed by Yang, hence the phrase 'attached to mulberry trees.' Constantly fearing loss is the reason for preserving existence. The fifth line is a Yang position, characterized by harmonious conduct and proper position, with Earth attached to Heaven, so Yin cannot eliminate Heaven and cause its destruction.

荀氏謂苞者乾坤相苞者，參同契文。文言曰「天玄而地黃」。考工記畫繪之事有五色，天曰玄，地曰黃，言桑之色象乾坤也。《繋上》曰「天尊地卑，乾坤定矣」，荀彼注云：「謂否卦也，乾坤各得其位定矣。」是相苞以正，故不可亡也。

Xun Shuang said that "bao" refers to the mutual containment of Qian and Kun, as mentioned in the "Cantong Qi". The "Wenyan" states that "Heaven is dark blue and Earth is yellow"; the "Kao Gong Ji" discusses the use of five colors in painting, with Heaven represented by dark blue and Earth by yellow—this refers to the color of mulberry leaves, which is dark on top and yellow below, resembling the mutual containment of Qian and Kun. The "Xiyi Shangwen" says, "Heaven is exalted and Earth is humble, thus the positions of Qian and Kun are established." Xun Shuang commented on this sentence, saying, "This refers precisely to the 'Pu' hexagram, where Qian and Kun each attain their proper position." This is the mutual containment leading to each attaining its proper place, thus avoiding destruction.

○「否終」至「後喜」○高誘注淮南曰：「傾猶下也。」上反初，故曰傾否。否終必傾，虞據傳釋經也。卦體下為先，上為後。應在三，否成於三，故先否。益自否來，故云下反於初，成益體震，民說無疆，說有喜意，故後喜，此虞義也。

High You's commentary on the Huainanzi says: "Tilting is like falling down." The upper ninth line returning to the initial position is called "Tilting the否." Saying that when blockage reaches its extreme it must collapse, is Yu Fan's explanation based on the Commentary on the Judgment. In terms of the structure of the hexagram, the lower part comes first and the upper part comes later. The responding line of the upper ninth line is the sixth line in the third position, and the hexagram of 否 is formed at the third line, so first there is blockage. The hexagram of 益 comes from the hexagram of 否, so it is said that the upper ninth line returns to the initial position. After forming the hexagram of 益, the structure includes the trigram of 震. The Commentary on the Judgment of 益 says "the people are delighted without bounds," and "delight" contains the meaning of joy, so afterwards there is joy. This is Yu Fan's explanation.

同人于野亨。注：坤五之乾，與師旁通。天在上，火炎上，是其性同也。巽為同，乾為人，為野。坤五之乾，柔得位得中而應乎乾，故同人于野。同性則同德，同德則同心，同心則同志，故亨。傳曰：「同人親也。」利涉大川。注：四上失位，變而體坎，故利涉大川。利君子貞。注：君子謂二五。

The text says: "To be in harmony with others in the wild, it is prosperous." Hui Dong's own commentary states: The hexagram "Tong Ren" is formed when the fifth line of the hexagram K'un enters the hexagram Qian, and it is opposite to the hexagram Shi. Heaven is above, and fire has the nature of rising upward, so their natures are the same. Xun represents harmony, Qian represents people, and also represents the wild. When the fifth line of K'un enters Qian, the flexible line is positioned in the center and corresponds to Qian above, thus saying that it is in harmony with people in the wild. When natures are the same, virtues are the same; when virtues are the same, hearts are the same; when hearts are the same, aspirations are the same, so it is prosperous. The "Zaguo Zhuan" says: "Tong Ren is to be close to others." The text says: "It is advantageous to cross a great river." Hui Dong's own commentary states: The fourth and sixth lines are out of position, but after change, they form the structure of Kan, so it is advantageous to cross a great river. The text says: "It is advantageous for the gentleman to be faithful." Hui Dong's own commentary states: "The gentleman" refers to the lines nine two and nine five.

疏：「坤五」至「親也」○蜀才謂自夬來，案無一陰五陽之例，當是坤六五降居乾二成同人，如坤二變之乾成師也。與師旁通，虞義也。乾陽上升，火性炎上，故其性同，此鄭氏服虔義也。巽為同，乾為人，為野，皆虞義。巽風同聲相應，故為同。乾西北之卦，故為野。坤五之乾，得位得中而應乎乾，故云同人于野。

The commentary explains the passage from "Kun Five becomes Qian" to "Tong Ren is close" as follows. ○ Shucai said that the hexagram "Tong Ren" comes from the hexagram "Guai" by transformation, but examining hexagram transformations, there is no common rule of one yin and five yang. Instead, it should be that the sixth line of Kun moves down to the second position of Qian to form "Tong Ren," just as the second line of Kun transforms into Qian to form "Shi." "Being in mutual communication with Shi" is Yu Fan's view. Qian's yang rises upward, and fire also burns upward, so their nature is the same, which is the view of Zheng Xuan and Fu Qian. "Xun represents same" and "Qian represents people and wilderness" are also Yu Fan's views: Xun is wind, and like sounds respond to each other, so it represents same; Qian is the hexagram of northwest, and the land there is open and vast, so it represents wilderness. The fifth line of Kun moves into Qian, taking the central position and corresponding with Qian above, thus it is said to be the same as people in the wilderness.

同性則同德，同德則同心，同心則同志，晉語文，彼文同性作同姓，古文通。天在上，火炎上，是性同也；文明以健，是德同也；中正而應，二人同心，是心同也；通天下之志，是志同也。經凡言亨皆謂乾與坤交，同人之家以同德合義為亨，故引晉語以明之，義詳見下也。傳曰已下雜卦傳文，引之以證同姓之為親也。

"Nature being the same leads to virtue being the same, virtue being the same leads to mind being the same, mind being the same leads to will being the same" is a saying from the "Guoyu · Jin Yu." There, "same nature" is written as "same surname," and in ancient texts, the two characters are considered equivalent. Heaven is above and fire ascends, which represents nature being the same; civilizing and strong, which represents virtue being the same; abiding in the center and upholding correctness while being mutually responsive, with two hearts in harmony, which represents mind being the same; connecting the hearts and wills of people throughout the world, which represents will being the same. The classic text whenever it says "gaining success," refers to the interaction between Qian and Kun. The hexagram "Tongren" takes the gaining of success as resulting from sharing the same virtue and upholding righteousness. Therefore, Hui Dong cites the "Guoyu" to explain this, and the detailed reasoning is presented below. "Transmission says" is followed by the text from the "Zagua Zhuan," which is cited to prove that same surname implies mutual affection.

○「四上」至「大川」○此虞義也。坎為大川，四上變，五體坎，二往應之，故利涉大川。○君子謂二五○知君子謂二五者，乾為君子。繋辭釋九五爻義曰「君子之道，或出或處」，二五得正，故稱君子。彖傳曰「君子正也」。

This is Yu Fan's view. Kan represents a great river; when the fourth and top lines change, the fifth position becomes part of the Kan structure. Nine in the second line moves to correspond with it, hence it is favorable to cross the great river. Knowing that 'the gentleman' refers to nine in the second and nine in the fifth lines is because Qian represents the gentleman. The "Xiyi" explains the meaning of the fifth line, saying, "The way of the gentleman is either to go out and take responsibility or to retreat and stay at home." Both the second and fifth lines are correct, hence they are called the gentleman. The "Tuan Zhuan" also says, "The gentleman is correct."

初九同人于門無咎。注：乾為門。謂同於四，四變應初，故無咎。六二同人于宗吝。注：乾為宗，二五同性，故為宗。合義不合姓，合姓吝也，故曰同人于宗吝。

The Line Statement for the first line (Initial Nine): "Harmonizing with people at the gate, no blame." Hui Dong's commentary: The Trigram Qian represents the gate. This means that the Initial Nine is of the same type as the Fourth Nine, and when the Fourth Nine changes, it corresponds with the Initial Nine, thus there is no fault. The Line Statement for the second line (Six in the Second): "Harmonizing with people in the clan, regret." Hui Dong's commentary: The Trigram Qian represents the clan; the second and fifth lines are of the same type, hence called the clan. Harmonizing with others should be based on righteousness rather than surname, and relying solely on the same surname for harmony is the way of regret, hence harmonizing with people of the same clan leads to regret.

九三伏戎于莽升其高陵三歲不興。注：巽為草莽，離為戎。謂四變時三在坎中隱伏自藏，故伏戎于莽也。巽為高，震為陵，以巽股升其高陵。乾為歲。興，起也。師震為興，三至上歴三爻，故三歲不興也。

The Line Statement for the Third Line: "Bury the troops in the grassy wilderness, ascend the high hill, and for three years they will not rise." Hui Dong explains: Xun represents grassy wilderness, and Li represents military forces. This refers to the time when Nine in the Fourth changes, causing Nine in the Third to be hidden within Kan. Therefore, it means burying troops in the grassy wilderness. Xun represents height, and Zhen represents hill. By using Xun's legs, one ascends the high hill. Qian represents years. "Rise" means to start. In the adjacent hexagram "Military Campaign," Zhen represents rising. Counting from the Third Line to the Top Line involves three lines, hence three years cannot start the military campaign.

九四乘其庸弗克攻吉。注：巽為庸，四在巽上，故乘其庸。與初敵應，變而承五應初，故弗克攻吉。九五同人先號咷而後笑大師克相遇。注：應在二，巽為號咷，乾為先，故先號咷。師震在下，故後笑。乾為大，同人反師，故大師。二至五體遘遇，故相遇。

The line statement for the fourth line (nine in the fourth) is: "Mounting the wall, unable to attack, auspicious." Hui Dong's own commentary says: The trigram Xun represents a wall, and the fourth line is above Xun, so it is said to be mounted on the wall. It shares the same yang strength with the first line (nine at the beginning), and after movement, it is above the fifth line (nine in the fifth) and corresponds to the first line, so although an attack is not successful, it is auspicious. The line statement for the fifth line (nine in the fifth) is: "First weeping, then laughing, the great army meets." Hui Dong's own commentary says: The corresponding line of the fifth line is the second line (six in the second). Xun represents weeping, and Qian represents first, so first there is weeping. The trigram Zhen is in the lower position in the trigram Shī (The Army), so later there is laughter. Qian represents great, so "great army" is used. From the second line to the fifth line, the trigram becomes Gòu (Meeting), and Gòu means meeting, so it is said to meet.

上九同人于郊無悔。注：乾為郊，失位無應，當有悔，同心之家，故無悔。疏：「乾為」至「無咎」○此虞義也。《繋下》曰「乾坤其易之門邪」，《參同契》曰：「乾坤者，易之門戶，眾卦之父母。」故云乾為門。四體乾，初應四，故同於四。四初敵剛，困而反則，故變應初無咎也。

The line statement for the top nine (上九) says: "Harmonizing with others in the outskirts, there is no regret." Hui Dong's self-commentary states: "The trigram Qian represents the outskirts; the top nine is out of its proper position and lacks support, so it should have regret. However, it is within the same family of harmony, hence there is no regret." The following commentary from Hui Dong explains from "Qian represents the gate" to "no blame." This is Yu Fan's view. The "Commentary of the Later Wings" says, "The trigrams Qian and Kun are roughly the gate of the Book of Changes." The "Compendium of the Supreme Harmony" says, "Qian and Kun are the gate of the Book of Changes, and the parents of all other trigrams." Therefore, Qian represents the gate. The fourth line belongs to the trigram Qian, and the first nine corresponds with the fourth, so it is said to be of the same type. The fourth and the first are both yang and oppose each other, being in a difficult situation but returning to the principle, so after the fourth line moves, it corresponds with the first nine, thus there is no blame.

○「乾為」至「宗吝」○乾為宗，虞義也。二五同姓已下許慎義也。慎字叔重，東漢汝南召陵人，太尉南閣祭酒。其所撰五經異義曰：「易曰『同人于宗吝』，言同姓相取，吝道也。」王逸楚辭注曰：「同姓為宗。」性與姓通。五陽二陰，二五相應，有昏冓之道，以在同人家，有同姓之義。

"Qian represents the ancestral clan" is Yu Fan's view. From "Er Wu Tong Xing" onwards, it is Xu Shen's opinion. Xu Shen, styled Shuzhong, was a native of Zhao Ling in Ru Nan during the Eastern Han dynasty, and held the position of Southern Pavilion Temple Official. In his work "Wujing Yiyi," he says: "The Book of Changes states 'harmonizing with the clan leads to hardship,' meaning that marrying within the same surname is a path to hardship." Wang Yi's commentary on the "Chuci" states: "Same surname is called 'zong.'" The characters "xing" and "xing" were anciently written the same. Nine in the Fifth is yang, while Six in the Second is yin. Since Er and Wu correspond to each other, there is naturally a rationale for marriage; however, because they are situated in the hexagram "Tong Ren," it takes on the meaning of marrying within the same surname.

故繋上釋九五曰「同心之言，其臭如蘭」。襄八年春秋傳曰：「季武子謂晉君曰：今闢於草木，寡君在君，君之臭味也。」又二十二年鄭公孫僑曰：「敝邑邇在晉國，闢諸草木，吾臭味也。」皆謂同姓為臭味。

Therefore, the "Xuan Ci Shang Wen" explains the Nine in the Fifth by saying, "The words spoken by those of the same heart carry a fragrance like orchids." The "Spring and Autumn Zuo Zhuan" records in the eighth year of Duke Xiang that Ji Wu Zi replied to the Duke of Jin: "If we compare ourselves to plants and trees, our lord is of the same fragrance as you." In the twenty-second year of Duke Xiang, it also records that Zheng's Gong Sun Qiao said: "Our state is adjacent to Jin. If we compare ourselves to plants and trees, we are of the same fragrance." All these examples use the term "chou wei" to refer to sharing the same surname.

是以晉語胥臣曰：「異姓則異德，異德則異類，異類雖近，男女相及以生民也。同姓則同德，同德則同心，同心則同志，同志雖遠，男女不相及，畏黷敬也。黷則生怨，怨亂毓災，災毓滅姓。是故取妻闢其同姓，畏亂災也。」故異德合姓，同德合義。

Therefore, in the "Guoyu · Jin Yu," Xu Chen said: "Different surnames mean different virtues, different virtues mean different clans; although clans may be close, men and women can marry and produce offspring. Same surnames mean same virtues, same virtues mean same hearts, same hearts mean same aspirations; although aspirations may be the same, if they are far apart, men and women cannot marry, to avoid defiling each other's respect. Defilement breeds resentment, resentment and disorder give rise to calamity, and calamity continuing leads to the extinction of the clan. Therefore, marrying outside the same surname is to avoid disorder and calamity." Thus it is said: those with different virtues may form a marriage, while those with the same virtues are in harmony with righteousness.

必知同人為同姓者，雜卦曰「同人親也」，同姓為親。此卦象傳云「君子以類族辨物」，族，族姓；物姓之同異，辨，別也。郊特牲曰：「取於異姓，所以附遠厚別。男女有別，然後父子親，父子親然後義生。」故異德合姓，同德合義，同姓故同德，同德故同心，故繋上以二五為同心，比之臭味，猶同姓也。

The determination that the hexagram "Tong Ren" (Union) refers to people of the same surname is based on the fact that the "Zagua" states, "Tong Ren is to be close to one another," and only those of the same surname are considered close. The "Great Image Commentary" of this hexagram says, "The superior man uses classification of clans to distinguish things." Here, "clan" refers to surname, "things" refers to the difference in surnames, and "distinguish" means to differentiate. The "Book of Rites · Jiao Te Sheng" says: "Marriage to a woman of a different surname is to bring closer distant relatives and to emphasize the distinction between men and women. Only when there is a distinction between men and women can father and son be close; only when father and son are close can righteousness and reason arise." Therefore, those with different virtue marry, while those with the same virtue unite in accordance with the Way; thus, same surname leads to same virtue, same virtue leads to same heart, so the "Xiyi Zhuan Shang Wen" takes the second and fifth lines as representing unity, using the metaphor of fragrance, just as same surname is.

宗者，廟門內西牆也，主祭宗子取義焉。殷法在五世以後始通昏，二五同姓，在五宗之內，當合義而成事，不當合姓而成昏。若同德合姓則有災毓滅姓之事，故吝也。

The term "zong" originally referred to the western wall inside the ancestral temple, from which the concept of the "zongzi" (the eldest son in the family line responsible for ancestral worship) is derived. In the Shang dynasty, the rules of ritual and law allowed marriage only after five generations had passed. Since the number two and five share the same surname, they still fall within the five generations of the zong, and thus should be united in great endeavors according to propriety, rather than marrying due to shared surnames. If individuals of similar virtue were to marry, it would lead to calamity, the extinction of the clan, hence the term "lin" (a term indicating a warning or limitation).

○「巽為」至「興也」○此虞義也。巽為草莽亦虞義，虞此注謂震為草莽，義並通也。離為甲冑，為戈兵，故為戎。四上失位，當變之正，故四變三體坎，坎為隱伏，是伏戎于莽。應在上，上剛敵應，故有是象也。

This is Yu Fan's view. "Xun represents grass and wilderness" is also Yu Fan's statement; in this annotation, Yu Fan also says Zhen represents grass and wilderness. Both interpretations make sense in terms of meaning. Li represents armor and weapons, so it represents military forces. The fourth and top lines are out of their proper positions, so they should change to return to the correct state. Therefore, when the fourth line changes, the third line becomes part of Kan, which represents concealment. This indicates that military forces are hidden in the grass and wilderness. The responding line of the third line is the top line, and since both the third and top lines are yang and oppose each other, this produces the image.

巽為高，說卦文。又說卦云震為反生，虞作阪，云：「陵，阪也。」故震為陵。巽為股，故以巽股升其高陵。歲三百六十合乾坤之筴，陽統陰，故乾為歲。興，起也，釋詁文。雜卦曰「震，起也」，興起同義，故震為興。三至上歴三乾，師震在下，故三歲不興，言上不應三，三亦不能興也。

"The statement 'Xun represents height' comes from 《Say Gu》. 《Say Gu》 also says that Zhen represents reverse birth. Yu Fan wrote 'bank' instead, and the commentary says: 'Ling means hillside.' Therefore, Zhen represents hillside. Xun represents the thigh, so using Xun's legs to ascend the high hillside. A year has three hundred and sixty days, which exactly matches the total number of lines in the Qian and Kun hexagrams. Yang controls Yin, so Qian represents the year. 'Xing' means to rise, as found in 《Era Ya · Interpretation of Words》. 《Za Gua》 says 'Zhen is to rise,' and 'Xing' and 'rise' have the same meaning, so Zhen represents rising. From the third line to the top line, there are three Qian lines passed through, and by mutual transformation, the 《Shi》 hexagram has Zhen in its lower trigram, so it takes three years to start a military campaign—meaning that the top line does not correspond with the third line, and the third line cannot initiate action."

○「巽為」至「攻吉」○此虞義也。虞氏注易廣逸象二百二十八，皆說卦所無，如巽為庸之類，今仍其說，不敢強通。廟中之牆亦謂之庸。尚書大傳曰「天子賁庸」，鄭彼注云：「賁，大也。牆謂之庸，大牆，正直之牆。」庸，今作墉。

This is Yu Fan's view. Yu Fan annotated the Book of Changes, expanding on the symbolic meanings, adding as many as two hundred and twenty-eight entries, all of which are not found in the "Sayings on the Trigrams." For example, "Xun represents Yong" belongs to this category. Here we still follow his interpretation, without forcing a connection to explain it. The walls of ancestral temples are also called Yong. The "Great Transmission of the Book of Documents" says, "The Son of Heaven decorates Yong," and Zheng Xuan's commentary explains, "Ben means great; the wall is called Yong, so Ben Yong means great wall, that is, a straight and upright wall." The character "Yong" is now written as "Yong."

尚書杍材曰「既勤垣墉」，馬融注云：「卑曰垣，高曰墉。」釋宮曰：「牆謂之墉。」義並同也。巽為庸，四在巽上，故乘其庸，欲攻初也。四與初皆陽，故敵應。初得位，四無攻初之義，變而承五應初，故弗克攻吉也。

The Shangshu · Zicai says, "After diligent work on the walls and foundations," Ma Rong's commentary explains, "Short walls are called yuan, and tall walls are called yong." The Erya · Xigong says, "A wall is called yong." The meanings in these passages are similar. Xun represents a wall, and nine in the fourth position is above Xun, so it is said to be riding on the wall, intending to attack initial nine. Four and initial nine are both yang lines, so they are opposing each other in response. Initial nine is in a proper position, so nine in the fourth has no reason to attack it; after nine in the fourth moves, it can ascend to support nine in the fifth and respond to initial nine, so the attack fails and instead brings good fortune.

○「應在」至「相遇」○此虞義也。五正應二，故應在二。巽申命行事，號告之象，故為號咷。乾陽先唱，故為先。震為後，為笑，故後笑。師震在下，謂旁通也。同人與師旁通而稱反師者，猶否泰反其類，故云反也。

This is Yu Fan's view. The Nine in the Fifth and the Six in the Second correspond directly, so the Response Line is in the Second. Xun represents issuing commands and governing affairs, symbolizing a call or proclamation, hence the term 'numbered cry'. Qian, the Yang trigram, leads the initiative, hence 'first'. Zhen represents later and laughter, hence the subsequent joy. The statement 'Zhen is in the lower trigram of The Army' refers to the concept of mutual complementarity. The Army and The Fellowship are originally complementary, but here it is called 'reverse Army', similar to how Fu and Tai are opposite, hence the term 'reverse'.

晉語胥臣曰：「昔少典取於有蟜氏，生黃帝炎帝。黃帝以姬水成，炎帝以姜水成，成而異德，故黃帝為姬，炎帝為姜。二帝用師以相濟也，異德之故也。」三與上敵，四欲攻初，是在同人家而異德，所謂同生而異性也，故五用師克之。五與二同性，故相遇也。遘彖傳及雜卦曰「遘，遇也」，故云二至五體遘遇據互體。

In the "Guoyu · Jin Yu," Xu Chen said: "In ancient times, Shaodian married the Youjiao clan, and gave birth to the Yellow Emperor and the Flame Emperor. The Yellow Emperor grew up by the Ji River, and the Flame Emperor grew up by the Jiang River; after they grew up, their virtues differed, so the Yellow Emperor took Ji as his surname, and the Flame Emperor took Jiang as his surname. The two emperors each used military force to check each other, which was due to their differing virtues." Nine in the Third and Nine at the Top are opposing each other, and Nine in the Fourth is about to attack Nine at the Beginning. This is the situation of being within the hexagram "Tongren" while having differing virtues, which is called originating from the same source yet having different surnames. Therefore, Nine in the Fifth must mobilize a large army to defeat them. Nine in the Fifth shares the same surname as Six in the Second, so they can meet. The "Tongren" hexagram's "Commentary on the Judgment" and the "Zagua" both say "Gou means meeting." Therefore, it is said that from the Second line to the Fifth line, the hexagram structure forms "Gou" and takes the meaning of meeting, which is explained through the mutual structure.

○「乾為」至「無悔」○此虞義也。乾位西北之郊，故為郊。九居上為失位，與三敵剛故無應。虞氏謂與乾上九同義，當有悔也。變而體坎，三得應上，利涉大川，在同心之家，故無悔也。

This is Yu Fan's view. The position of Qian (Heaven) is in the Northwest wilderness, so it is called "jiao." A yang line in the upper position is out of place, and it also shares the same yang strength with the line in the third position, thus having no support. Yu Fan says this is equivalent to the line at the top of Qian (Upper Nine) "Kang Long You Hui," which should bring regret. However, after the Upper Nine moves and forms the body of Kan (Water), the line in the third position can then respond appropriately, perfectly matching "Li She Da Chuan" (favorable for crossing a great river); moreover, it is in the same family of harmony, so there is no regret.

大有元亨。注：乾五變之坤成大有，與比旁通。柔得尊位大中，應天而時行，故元亨。疏：此虞義也。虞例無一陰五陽之例，故云乾五變之坤成大有。文王書經繫庖犧於乾五，五動之離，有天地日月之象，乾坤坎離反覆不衰，天道助順，人道助信，故自天右之，吉無不利，其義備於上九爻也。

The text says: "Great Possession, original and prosperous." Hui Dong's own commentary states: "Great Possession is formed when the fifth line of Qian changes into Kun. It is opposite to the卦 of 'Comparison' (Bi). A yao of yin occupies a position of honor and is broad and central, following the heavenly way and acting in accordance with the seasons, thus achieving great prosperity and smoothness." Hui Dong's detailed explanation says: This is Yu Fan's view. In Yu Fan's theory of changing lines, there is no general rule for a卦 with one yin and five yang lines. Therefore, it is said that the fifth line of Qian changes into Kun to form the卦 of Great Possession. King Wen fixed the text, linking Fuxi's meaning to the fifth line of Qian. When the fifth line moves, it becomes Li, thus forming the image of heaven and earth, sun and moon. Qian, Kun, Kan, and Li cycle and repeat without exhaustion. The heavenly way supports those who follow it, and the human way supports those who are sincere. Therefore, it is said, "Supported by heaven, auspiciousness brings no disadvantage." This meaning is most fully explained in the line of Nine at the Top.

初九無交害匪咎艱則無咎。注：害謂四，初四敵應，故無交害。害在四，故匪咎。四變應初，故艱則無咎。九二大轝以載有攸往無咎。注：比坤為大轝，乾來積上，故大轝以載。往謂之五，二失位得正應五，故有攸往無咎。

Initial Line Statement: "There is no mutual harm, no fault, hardship will not result in fault." Hui Dong's own commentary: "Harm" refers to the Nine in the Fourth. The First Nine and the Fourth Nine are both yang and opposing each other, so they do not interact with each other, hence the term harm. The harm lies with the Nine in the Fourth, so the First Nine itself has no fault. When the Nine in the Fourth changes, it becomes in harmony with the First Nine, so even in hardship while maintaining correctness, there will be no calamity. Second Nine Line Statement: "A large cart is used for carrying, going somewhere, there is no fault." Hui Dong's own commentary: The "large cart" refers to the坤 (Earth) trigram in the卦 of "Comparison." The乾 (Heaven) yang rises from below and accumulates above, hence the use of a large cart for carrying. "Going" refers to moving to the Fifth position. The Second Nine was originally out of place, but after changing to the correct position, it becomes in harmony with the Fifth, so going somewhere will not result in fault.

九三公用亨于天子小人弗克。注：三公，位也。天子謂五，小人謂四。二變體鼎象，故公用亨于天子。四折鼎足覆公餗，故小人弗克。九四匪其尩無咎。注：尩，體行不正。四失位折震足，故尩。變而得正，故無咎。尩或作彭，旁聲，字之誤。

The line statement for nine in the third line says: "The public presents offerings to the Son of Heaven, but the petty person cannot do so." Hui Dong explains: the third line corresponds to the position of the Three Dukes. "Son of Heaven" refers to six in the fifth line, and "petty person" refers to nine in the fourth line. When nine in the second line changes, the hexagram takes on the image of the Cauldron. Therefore, the Duke presents offerings to the Son of Heaven. Nine in the fourth line breaks the foot of Zhen, overturning the Duke's food, so the petty person cannot bear the responsibility. The line statement for nine in the fourth line says: "Not being lame, there is no blame." Hui Dong explains: "Lame" refers to the body moving incorrectly. Nine in the fourth line is out of position and breaks the foot of Zhen, hence being lame. After it changes, it becomes correct, so there is no blame. Some versions of the text write "lame" as "Peng," which is a mistaken character due to the similarity of the phonetic component.

六五厥孚交如威如吉。注：孚，信也。發而孚二，故交如。乾稱威，發得位，故威如吉。上九自天右之吉無不利。注：謂乾也。右，助也。大有通比，坤為自，乾為天，兌為右，故自天右之。比坤為順，乾為信，天之所助者順，人之所助者信，履信思順，又以尚賢，故自天右之吉無不利。

The line statement for the fifth line: "Their sincerity is mutual, and they are majestic, thus it is auspicious." Hui Dong's own commentary says: "Sincerity" refers to trustworthiness. When the fifth line moves, it connects with the second line, thus mutual trust is established. The trigram Qian is associated with majesty and strictness; after movement, it occupies a proper position, thus it is majestic and auspicious. The line statement for the top line: "It is favored by heaven, thus there is no disadvantage." Hui Dong's own commentary says: Here, "heaven" refers to Qian. "Right" means assistance. The hexagram Dàyǒu is in mutual relationship with Bǐ. Kūn represents self, Qian represents heaven, Dui represents right, so it is said that assistance comes from heaven. In Bǐ, Kūn represents compliance, and Qian represents trust. The heaven favors those who are compliant, and the people favor those who are trustworthy. Practicing trustworthiness and having a compliant mind, and also honoring the virtuous, thus it is said that heaven favors it, and there is no disadvantage.

疏：「害謂」至「無咎」○此虞義也。虞云「四離火為惡人」，謂離九四為惡人，故害謂四。虞氏又謂比坤為害，蓋取義於四，取象於坤也。陰陽相應為交，初四敵應不相與，故無交害。虞據從旁通變以比初動震為交。

This passage of commentary explains the section from "harm refers to the fourth" to "difficulty then there is no blame." This is Yu Fan's interpretation. Yu Fan says "the fourth line is in the fire trigram and becomes a wicked person," meaning the nine in the fourth line of the trigram Li is considered a wicked person, so "harm" refers to the nine in the fourth line. Yu Fan also says that the trigram Bi's坤 (earth) is taken as harm, which is based on the meaning of the fourth line and the image of坤. Yin and Yang are called "interchange" when they correspond with each other; the first and fourth lines are both yang and are in opposition, so they cannot be close or harmonious, hence there is no harm of connection. Yu Fan explains the term "interchange" by referring to the change of the first line of the trigram Bi into Zhen (thunder) through the transformation of the trigram.

坤為害也。匪，非也。害始於四，非初之咎，故曰匪咎。艱，難也。虞以比初動成屯難，四變得位應初，故艱則無咎也。○「比坤」至「無咎」○此虞義也。虞彖傳注云：比初動成震，至二成兌，至三成乾，故云乾來積上。乾積坤上，為坤所載也。自內稱往，故往謂之五。二失位，故有咎。變之正應五，故有攸往無咎矣。

The line statement of the first line of the hexagram "Da You" says: "There is no mutual harm, it is not a fault, if it is difficult, then there is no fault." Hui Dong's commentary explains that the trigram坤 (Kun) has the image of harm, so it is said "harm." "Fēi" means "not." The harm comes from the fourth line, not from the first line itself, so the line statement says "not a fault." "Jiān" means hardship. Yu Fan uses the line of the first line of the hexagram "Bi" changing into the hexagram "Zun" to explain it—Zun is the image of difficulty. The first line changes to a proper position, and connects upward with the fourth line. It can maintain the correct path in hardship, so it says "if it is difficult, then there is no fault." The following commentary explains from "Bi Kun" to "no fault," using Yu Fan's explanation. Yu Fan's commentary on the "Tuan Zhuan" of "Da You" says: the first line of the hexagram "Bi" changes into Zhen, then to the second line becomes Dui, then to the third line becomes Qian, so it is said "Qian comes to accumulate above." Qian accumulates above Kun, which is the image of being carried by Kun. Going from the inner trigram to the outer trigram is called "going," so "going" refers to the fifth line. The second line is a yang in a yin position, losing its proper position, and originally should have a fault; but when it changes to a proper position and connects upward with the fifth line, the line statement says "there is no fault when going."

○「三公」至「弗克」○此虞義也。爻例三為三公，故云三公位也。五為天子，故天子謂五。四不正，故曰小人。鼎彖傳曰：大亨以養聖賢。三賢人，二變體鼎，養賢之象，故云公用亨于天子。僖二十四年春秋傳卜偃說此卦云：天子降心以逆公。五履信思順，又以尚賢，故有降心逆公之事。三應上，上為宗廟，天子亨諸侯必於祖廟也。虞注鼎九四云：四變震為足，二折入兌，故鼎折足覆公餗。是小人不克當天子之亨也。

According to Yu Fan's interpretation, the passage from "San Gong" to "Bu Ke" is explained. By the general principle of yao positions, the third yao corresponds to the position of "San Gong," so the commentary refers to the third yao as the position of San Gong. The fifth yao is the position of the Son of Heaven, so "tianzi" refers to nine five. Nine four is a yang line in a yin position, thus occupying an improper position, so it is called "xiaoren." The Commentary on the Judgment of the Hexagram Ding says, "Da Heng yi yang sheng xian xian"—the third yao represents a virtuous person, and the second yao changing produces the mutual structure of Ding, which is the image of nurturing virtuous people. Therefore, the line nine three of Da You says, "Gong yong heng yu tianzi," meaning the San Gong receive banquet honors at the Son of Heaven's court. In the twenty-fourth year of Duke Xiu's reign in the Spring and Autumn Annals, Bi Yan explained this hexagram, saying, "The Son of Heaven lowers his mind to welcome the Gong." Nine five practices sincerity, thinks with flexibility, and values virtuous people, so there is an event where the Son of Heaven lowers himself to welcome the marquises. Nine three corresponds to the top yao, the top yao represents the ancestral temple, and the Son of Heaven must hold banquets for feudal lords in the ancestral temple. Yu Fan's commentary on the line nine four of Ding says: if the fourth yao changes, it becomes Zhen, which represents the foot; the second yao changes into Dui, so there is the image of "ding zhe zu, fu gong tu"—this precisely means that a small person cannot bear the honor of the Son of Heaven's banquet. (Note: The text here quotes a sentence from the Commentary on the Judgment of Ding, and the original text seems to have a missing character.)

○「尩體」至「之誤」○此虞義也。說文曰：尩，跛曲脛也，從大，象偏曲之形。足尩故體行不正。四失位，體兌折震足，故足尩也。變而得正，故云匪其尩無咎。本今作彭，子夏作旁。乾寳云：彭，亨，驕滿貌。姚信云：彭，旁。是皆讀彭為旁。彭、尩音相近，故云字之誤。

From "尩体" to "之误," the explanation follows Yu Fan's interpretation. The "Shuowen Jiezi" says: "尩" refers to a person with a limp and bent shins, the character being composed of "大," which resembles the form of a person's body leaning and bending. When the foot is lame and twisted, the body's movement becomes unsteady. In "Dàyǒu" hexagram 94, the line is out of its proper position, located in the middle of the Dui trigram but breaking the Zhen trigram's foot, hence it is said "足尩" (a lame foot). When it changes to a correct position, it is said "匪其尩, 无咎" (not lame, no fault), no longer showing the image of lameness, thus no blame. The current transmitted text of the classic uses the character "彭," while the "Zixia Commentary on the Changes" uses "旁." Gan Bao said: "彭" should be read as "亨," meaning arrogance and self-satisfaction. Yao Xin said "彭" is the same as "旁." This shows that both of them read "彭" as "旁." Since "彭" and "尩" are phonetically similar, this is considered an error in the transmission of the character.

○「孚信」至「如吉」○此虞義也。四變坎為孚。孚，信也，釋詁文。二五失位，二變應五，五發而孚二，故交如也。乾陽剛武，故稱威。五變體乾發得位，故威如吉。荀子強國篇曰：威有三，有道德之威者，有暴察之威者，有狂妄之威者，此三威者不可不熟察也。呂刑曰：德威維畏。及此經威如之吉，皆道德之威也。

The explanation from "fu xin" to "ru ji" uses Yu Fan's interpretation. When the fourth line changes, it becomes Kan, which represents "fu," meaning sincerity. "Fu" refers to trustworthiness, as explained in the "Er Ya · Xigǔ." Both the second and fifth lines are out of their proper positions. The second line changes and responds to the fifth line above, while the fifth line moves and connects with the second line in sincerity, so the sixth line of "Dàyǒu" says "jiao ru," meaning mutual sincerity between upper and lower lines. Qian is yang, characterized by strength and vigor, so it is called "wei" (authority). When the fifth line changes, it takes the nature of Qian and moves in a proper position, hence it is said "wei ru, ji" (authority is like, auspicious). The "Xunzi · Qianguo" states that there are three types of authority: moral authority, authoritative authority, and reckless authority. These three types must be carefully distinguished. The "Shangshu · Lüxing" says "de wei wei wei," meaning that authority based on virtue is truly fearsome. Combined with the present text's "wei ru zhi ji," it discusses the authority of virtue.

○「謂乾」至「不利」○此虞義也。乾五之坤，故謂乾也。天之所助以下，上繋文。賢謂三。天道助順，人道助信。五履信思順，三亨于天子，故又以尚賢，宜為天之所右，故吉且和也。

The explanation from "Wèi Qián" to "Bù lì" is based on Yu Fan's interpretation. The fifth line of Qian moves to the position of Kun, hence the text says "Wèi Qián." The following sentences from "Tiān zhī suǒ zhù" are taken from the "Xí Cí Shàng Pian." "Xián" refers to the ninth line in the third position. The way of heaven assists the gentle, while the way of humanity assists the sincere: the ninth line in the fifth position practices sincerity and thinks gently, and the ninth line in the third position is honored and favored at the Son of Heaven's court, which is valuing the virtuous. Therefore, the upper ninth line of Dà Yǒu attains good fortune and returns to harmony.

嗛亨。注：乾上九來之坤。嗛，謙也。上九亢龍，盈不可久，虧之坤三，故為嗛。天道下濟，故亨。虞氏曰：彭城蔡景君說剝上來之三。君子有終。注：君子謂三。艮終萬物，故君子有終。

The text says: The "Qian" hexagram is smooth and unimpeded. Hui Dong's own commentary states: This hexagram is formed when the top line of the Qian hexagram moves down to the third line of the Kun hexagram. "Qian" means humility. The top line is the dragon that has reached its peak of exaltation, its fullness cannot last, so it reduces itself and moves down to the third line of the Kun hexagram, thus forming the "Qian" hexagram. The heavenly way descends to assist all things, hence it is smooth and unimpeded. Yu Fan says: The view of Cai Jingjun from Pengcheng is that the top line of the "Bo" hexagram moves down to the third line. The text also says: The gentleman has a conclusion. Hui Dong's own commentary states: "The gentleman" refers to the third line; Gen can complete all things, hence the gentleman has both a beginning and an end.

疏：「乾上」至「之三」○乾上九來之坤，虞義也。用九之義，乾上九當之坤三。嗛，謙也，子夏義也。卦名嗛者，正以上九一爻亢極失位，天道盈而不溢，虧之坤三，致恭以存其位，故以嗛名卦。盈者嗛之反，上之三盈為嗛，在人為謙，故曰嗛，謙也。

Hui Dong's commentary explains from "Qian Upper" to "to the Third Line" that the Upper Nine of Qian comes to occupy the position of Kun, according to Yu Fan's view. According to the meaning of "Use of All Nines," the Upper Nine of Qian should descend to the Third Line of Kun. "Xian is humility," as stated in Zixia's Commentary on the Changes. This hexagram is named "Xian" precisely because the Upper Nine is at the extreme and out of place; although the heavenly way is full, it does not overflow, so it reduces the Upper Line and brings it down to the Third Line, using respectful humility to maintain its position. Therefore, "Xian" is used as the name of the hexagram. "Ying" is the opposite of "Xian": bringing the Upper Line down to the Third Line reduces the fullness to "Xian," which in human affairs is humility, hence "Xian, humility."

天道下濟，故亨，虞義也。乾為天道，來之坤，故下濟。以乾通坤，故亨。蔡景君傳易先師，景君言剝上來之三。剝之上九即乾也，以消息言之，故云剝上來之三。案虞論之卦無剝、復、夬、遘之例，景君之說，虞所不用也。○「君子」至「有終」○三於三才為人道，故君子謂三。說卦曰：終萬物始萬物者莫盛乎艮。三體艮，故艮終萬物。三秉勞謙，終當升五，故君子有終也。

" Heaven's way descends to nourish, thus achieving smoothness and communication " is also Yu Fan's view: Qian represents the way of Heaven, which descends to occupy the position of Kun, hence called "descending to nourish"; by allowing the energy of Qian to permeate the body of Kun, smoothness and communication are achieved. Cai Jingjun was a master who transmitted the Yi, and he said that the upper line of the Bao hexagram comes to occupy the third line—the upper nine of Bao is originally the Qian line. From the perspective of the twelve message hexagrams, therefore, it is referred to as "Bao's upper nine coming to the third line." However, examining Yu Fan's theory of hexagram transformation, he did not adopt the pattern of taking Bao, Fu, Guai, and Gou as sources. This indicates that Yu Fan did not follow Cai Jingjun's approach. The following explanation from "Ji" to "having a final outcome" refers to the annotation: the third line belongs to the human aspect among the three categories of heaven, earth, and humanity, so "Ji" refers to the nine in the third line. The "Say Hexagram" states: nothing surpasses Gen in completing and beginning all things. Since the nine in the third line is in the body of Gen, it is said that Gen completes all things. The nine in the third line upholds the virtue of diligence and humility, eventually ascending to the fifth line, hence it is said "Ji has a final outcome."

初六嗛嗛君子，用涉大川，吉。注：變之正在下，故嗛嗛。君子謂陽三，體坎為大川，歴三應四，故用涉大川吉。六二鳴嗛，貞吉。注：三體震為善鳴，故鳴嗛。三居五，二正應之，故貞吉。九三勞嗛君子有終，吉。注：體坎為勞，故曰勞嗛。嗛尊而光，卑而不可踰，君子之終故吉也。

The first line, "Six at the beginning, the gentleman who is humble and humble again, uses this virtue to cross a great river, auspicious." Hui Dong's commentary says: "Six at the beginning is out of position, but after changing it becomes correct yet still remains at the lowest position, so it is called 'tongtong' (humble and humble again)." "Gentleman" refers to the Yang line nine in the third position; the mutual structure forms Kan, which represents a great river; passing through the third line and corresponding with nine in the fourth line, it is said "using this virtue to cross a great river, auspicious." The second line, "Six in the second, a gentle call, maintaining correctness brings auspiciousness." Commentary: "Nine in the third is in the structure of Zhen, which represents a good call, so it is said 'tong zhen' (gentle call)." Nine in the third is above the fifth line, and six in the second corresponds with it, so "maintaining correctness brings auspiciousness." The third line, "The gentleman who is diligent and humble has a beginning and an end, auspicious." Commentary: "Nine in the third is in the structure of Kan, which represents labor, so it is said 'lao tong' (diligent and humble)." The virtue of humility is more evident when in a high position and more shining when in a low position, and no one can surpass it, which is the gentleman's good end, so it is auspicious."

六四無不利，撝嗛。注：撝，舉也。四得位處正，家性為嗛，故無不利。陰欲撝三使上居五，故曰撝嗛。六五不富以其鄰，利用侵伐，無不利。注：鄰謂四上，自四以上乘陽失實，故皆不富。五虛無君，利三來侵伐，無敢不利之者。上六鳴嗛，利用行師征邑國。注：應在震，故鳴嗛。體師象，震為行，坤為邑國。五之正，已得從征，故利用行師征邑國。

The fourth line, six, has no disadvantage, it lifts up the virtue of humility. Hui Dong's commentary says, "To lift up" means to promote. The fourth line, being a yin in a yin position, is in a proper place and upright, its nature as the trigram of humility, thus it has no disadvantage. All the yin lines want to lift up the nine three, so that it may ascend to the fifth line, hence it is said "to lift up and be humble." The fifth line, though not rich itself, can receive assistance from the neighboring lines, it is favorable for military campaigns, and has no disadvantage. Self-commentary: "Neighboring" refers to the fourth and sixth lines; from the fourth line upwards, they all ride over the yang lines and lose their actuality, hence they are called "not rich." The fifth line is empty and lacks a ruler, it is favorable for the nine three to come and attack, no one dares to be against it, thus it is not disadvantageous. The sixth line at the top, it is a call of humility, it is favorable for military campaigns against the state. Self-commentary: The sixth line responds to the trigram of zhen, hence it is said "a call of humility"; within the hexagram there is the image of the trigram of military, zhen represents action, kun represents the state; after the nine three ascends to the fifth line and is upright, the sixth line may then follow to campaign, hence it is said "favorable for military campaigns against the state."

疏：「變之」至「川吉」○初失位，故變之正。荀云：初最在下為嗛。上之三嗛也，初之正而在下又嗛焉，故曰嗛嗛。初正陽位，故曰君子。坎為大川，歴三應四，故利涉大川吉也。○「三體」至「貞吉」○說卦曰：震為善鳴。夏小正曰：雉震呴。傳曰：震也者，鳴也；呴也者，鼓其翼也。是震為鳴也。卦凡言嗛者皆謂陽居下位，二以陰承陽，蒙三之義，故曰鳴嗛，此姚信義也。三上居五，二正應之，中心相得，故貞吉也。

Hui Dong's commentary from "Change" to "Zhen Ji" explains: The first line is out of its proper position, so it needs to change to achieve correctness. Xun Shuang said: The first line is at the very bottom, which itself is a form of humility; when the top line moves down to the third line, it is also humble. If the first line changes to a correct position and remains at the bottom, it is humility on top of humility, hence called "Qian Qian." The first position is originally a yang position, and achieving correctness means it is yang, so it is called "junzi." Kan represents a great river, and passing through the third line corresponds with the ninth in the fourth line, so it says "favorable to cross the great river, auspicious." The following commentary from "San Ti" to "Zhen Ji": The "Say of the Hexagrams" says Zhen represents good sound. The "Summer Small Correct" says "the pheasant Zhen Xiu," and the commentary explains: "Zhen" means calling, "Xiu" means flapping the wings. This shows that Zhen takes the image of calling. In this hexagram, whenever "Qian" is mentioned, it refers to a yang line in the lower position. The sixth in the second line, being a yin line, supports the yang line, taking the meaning of being under the nine in the third line, hence saying "Ming Qian," which is Yao Xin's explanation. The nine in the third line is above the fifth line, and the sixth in the second line corresponds with it, so they are in harmony, thus maintaining correctness and achieving auspiciousness.

○「體坎」至「吉也」○說卦曰：勞乎坎。三體坎，故曰勞嗛，此荀義也。成卦之義在於九三，彖辭君子有終，正指三也。傳言嗛尊而光，卑而不可踰，正謂三上升五，君子之終故吉也。○「撝舉」至「撝嗛」○此荀義也。撝以手舉，亦從手，故云撝，舉也。太玄八十一家各有剛柔之性，故稱家性，六十四卦亦然。以六居四，故得位處正而在嗛家，家性為嗛，故無不利也。眾陰皆欲三居五，而撝之者四，故曰撝嗛。

The explanation begins from "Body is Kan" to "It is auspicious": The "Commentary on the Changes" says "Toil in Kan," and since the third line is in the body of Kan, it is said "Toil and restraint." This is the interpretation of Xun Shuang. The key to the formation of the hexagram lies in the third line, and the hexagram statement "The gentleman has a good ending" refers precisely to the third line. The "Commentary on the Judgment" discusses the virtue of humility, which is dignified and radiant when in a high position, and cannot be surpassed when in a low position. This is precisely referring to the third line ascending to the fifth line, which is the gentleman's good ending, hence it is auspicious. The following explanation from "Huiju" to "Huiqian" uses Xun Shuang's interpretation: "Hui" means to lift up with the hand, as the character contains the radical for hand, so it is interpreted as "to lift up." Yang Xiong's "Great Ultimate" states that the eighty-one families each have a yin and yang nature, so they are called "family nature." The sixty-four hexagrams are also like this. The fourth line is a yin line in the fourth position, thus it is in the right position and in the correct place, being in the family of Humility, whose family nature is humility, hence there is no disadvantage. All the yin lines desire for the third line to ascend to the fifth line, and the one that actually exerts effort to lift it up is the fourth line, hence it is said "Huiqian."

○「鄰謂」至「之者」○此荀義也。四上為五之鄰，故鄰謂四上。自四以上皆乘三陽，故曰乘陽。泰六四曰：偏偏不富，皆失實也。故知不富為失實。五離爻，離為甲冑，為戈兵，故云侵伐。五虛無君，三來侵伐坤之邑國，眾陰同志承陽，故云無敢不利之者。坤為用也。○「應在」至「邑國」○此虞義也。上應三，三體震，故曰鳴嗛。二至上有師象，師二居五，與嗛三同義。三來之五，上得從征，故利用行師征邑國也。

The explanation from "Neighboring" to "those who are" follows Xun Shuang's interpretation: six four and upper six are close neighbors of six five, so "neighboring" refers to four and upper. From the fourth line upwards, they are riding over nine three, a yang line, so it is said "riding over yang." In the hexagram Tai, six four says "not rich, all is empty," which indicates "not rich" means losing the real substance. The fifth line belongs to the line of li, which represents armor and weapons, so it is said "invasion and military campaign." The fifth line is empty and lacks a ruler, so nine three comes to conquer the country represented by kun. All the yin lines unite to support the yang line, so no one dares to be disobedient; kun also represents "use." The explanation from "should correspond" to "country" follows Yu Fan's interpretation: upper six corresponds to nine three below, and nine three is in the body of zhen, so it is said "calling out." Lines two to upper form the image of the hexagram Shi, which represents military. In the hexagram Shi, nine two is on the fifth line, which is the same as nine three in the hexagram Xian; nine three comes to occupy the fifth line, allowing upper six to follow and go to war, so it is said "favorable for using troops to conquer the country."

豫利建侯行師。注：復初之四，與小畜旁通。豫，樂也。震為諸侯，初至五體比象，四利復初，故利建侯。三至上體師象，故行師。疏：此虞鄭義也。一陰五陽、一陽五陰之卦皆自乾坤來，師、嗛、大有、同人是也。此卦復四之初，乃從繋辭兩象易之例，非乾坤往來也。

The hexagram "Yu" is favorable for establishing feudal lords and employing troops. Hui Dong's own commentary states: this hexagram originates from the first line of the hexagram "Fu" moving to the fourth line, and it corresponds with the hexagram "Xiao Xu" through mutual opposition. "Yu" means joy. Zhen represents feudal lords; from the first to the fifth lines, there is an image of the hexagram "Bi", hence "favorable for establishing feudal lords". From the third to the upper lines, there is an image of the hexagram "Shi", hence "military campaign". Hui Dong's detailed explanation states: this is the view of Yu Fan and Zheng Xuan. A hexagram with one yin and five yang lines, or one yang and five yin lines, originally comes from the hexagrams Qian and Kun. The hexagrams "Shi", "Qian", "Da You", and "Tong Ren" are like this. However, this hexagram comes from the exchange of the fourth line and the first line of the hexagram "Fu", following the example of "Lian Ci Zhuan" which refers to "two images exchange". It is not derived from the mutual movement of Qian and Kun.

晉語，司空季子解此經云：豫，樂也。故太玄準之以樂。鄭氏謂喜豫悅樂是也。卦之取義於豫者有三焉：漢書五行志云，雷以二月出，其卦曰豫，言萬物隨雷出地皆逸豫，一也；取象制樂，樂者，樂也，薦之神祗祖考，與天地同和，二也；震上坤下，母老子強，居樂出威，三也。故曰豫，樂也。

The *Guoyu* *Jin Yu* records that Si Kong Ji Zi explained this passage, saying: "Yu" means joy. Therefore, Yang Xiong's *Tai Xuan* uses "joy" to correspond with it, and Zheng Xuan's statement "xi yu yue le" also expresses the same meaning. This hexagram derives its meaning from "Yu" in three layers: The *Hanshu* *Wuxing Zhi* states that thunder emerges from the earth in the second lunar month, and its hexagram is *Yu*, meaning that all things follow the emergence of thunder from the earth, without any unease or joy, which is the first layer; taking the image of thunder emerging from the earth and creating music, "le" means joy, and it is used to present to the gods and ancestors, harmonizing with heaven and earth, which is the second layer; with Zhen on top and Kun below, it is like a mother who is old and a son who is strong, living in comfort and displaying power, which is the third layer. Therefore, it is said, "Yu, le also."

震為諸侯。初至五體比，象比建萬國親諸侯。二欲四復初，初為建，故利建侯。卦體本坤，四之初，坤象半見，故體師象，利行師也。虞注晉上九曰：動體師象。例與此同。半象之說，易例詳矣。

The Trigram Zhen represents the feudal lords. From the first to the fifth lines, the interacting lines form the hexagram Bi. Taking the meaning from the Image Commentary of Bi, "the former kings established myriad states and were close to the feudal lords," the line Nine in the Second expresses a hope that Nine in the Fourth returns to the first position. The first position represents "establishing," so it says "favorable for establishing feudal lords." The hexagram originates from Kun, and when the fourth line moves down to the first line, only half of the Kun image is visible, thus resembling the hexagram Shi. Therefore, it is favorable for military action. Yu Fan's commentary on the line Upper Nine of Jin says, "the moving body resembles the image of Shi," following the same pattern. This concept of "half image" has been thoroughly discussed in the examples of the Book of Changes.

初六鳴豫，凶。注：應震善鳴，失位，故鳴豫凶。六二介于石，不終日，貞吉。注：介，纖也。與四為艮，艮為石，故介于石。應在五，終變成離，離為日。二得位，欲四急復初，已得休之，故不終日貞吉。六三盱豫悔，遲有悔。注：盱，睢盱，視上而不正，故有悔。變之正，遲則有悔也。

The text says: Initial Six, calling out and indulging in pleasures, resulting in misfortune. Hui Dong's commentary: Initial Six corresponds to the Zhen trigram, which is associated with thunder and is good at making sounds. However, Initial Six is out of its proper position, hence "calling out in indulgence leads to misfortune." The text says: Six in the Second, firm as a stone, without waiting for a full day, it acts in accordance with the right path and attains good fortune. Commentary: "Firm" refers to something subtle. Six in the Second forms the Gen trigram with Nine in the Fourth, and Gen represents a stone, hence "firm as a stone." It corresponds below to the Fifth Line, which eventually transforms into Li, representing the sun. Six in the Second is in its proper position, and hopes that Nine in the Fourth will return to its initial position quickly, thus itself attaining beauty, hence "without waiting for a full day, uprightness brings good fortune." The text says: Six in the Third, looking up with wide eyes in pursuit of pleasure, resulting in regret; hesitating without change, still resulting in regret. Commentary: "Looking up" means opening one's eyes and looking upward. Looking upward to those above while having improper intentions leads to regret; if it transforms into the correct position, there is no regret, but if it hesitates and does not change, there is still regret.

九四由豫，大有得，勿疑，朋盍戠。注：由，自也。大有得，得群陰也。坎為疑，據有五陰，坤以眾順，故勿疑。小畜兌為朋，坤為盍。盍，藂合也。坎為藂，坤為眾，眾陰並應，故朋盍戠。戠，舊讀作撍，作宗也。

The text says: Nine in the Fourth, people follow him and gain happiness, achieving great gains, without doubt, friends gather together. Hui Dong's commentary states: "By" means self or from. "Great gain" refers to obtaining the five yin lines. Kan represents doubt, and Nine in the Fourth holds five yin lines. The earth (Kun) follows with its multitude and gentleness, so it says "do not doubt." The related hexagram of "Small Accumulation" includes Dui, which represents friends; Kun represents "he," meaning gathering. "He" signifies gathering, Kan represents gathering together, and Kun represents multitude. The many yin lines all respond together, hence "friends gather together." The character "戠" was traditionally read as "wu" or "zong."

六五貞疾，恆不死。注：恆，常也。坎為疾，應在坤，坤為死。震為反生，位在震中，與坤體絶，故貞疾恆不死也。上六冥豫成，有渝，無咎。注：冥讀為瞑，應在三，坤為冥冥。豫，瀆也。渝，變也。三失位無應多凶，變乃得正，體艮成，故成有渝無咎。

The text says: Six in the Fifth, maintains correctness but has illness, lasts for a long time yet does not reach death. Hui Dong's commentary: "Heng" means long. Kan represents illness, and Six in the Fifth corresponds below to the Earth trigram, which represents death; Zhen indicates a reversal leading to life. Six in the Fifth is located within the Zhen trigram, separated from the Earth trigram, so it is said "Zhen Ji, Heng Bu Si." The text says: Six at the Top, becomes immersed in indulgence and forms habits. If there is a change, there will be no fault. Commentary: "Ming" is read as "Ming," and Six at the Top corresponds below to Nine in the Third. The Earth trigram represents darkness and obscurity. Excessive indulgence leads to debauchery. "Yu" means change. Nine in the Third is out of position, has no correspondence, and is full of misfortune. Only through movement does it achieve the correct position, forming the Gen trigram, so it is said "Cheng You Yu, Wu Jiu."

疏：「應震」至「豫凶」○此虞義也。夏小正曰：震也者，鳴也。四體震，震為善鳴，初獨應四，意得而鳴，失位不當，故凶也。○「介纖」至「貞吉」○此虞義也。繫上曰：憂悔吝者存乎介。謂纖介也。介謂初，石謂四。二在艮體，艮為石，故介于石。二應小畜，五伏陽，故應在五。豫體震，震特變，故終變成離，離為日。二以陰居陰，故得位。四復初體復，復六二曰：休復吉。欲四復初，故已得休之也。

Hui Dong's commentary from "Should Respond to Zhen" to "Yù is凶" follows Yu Fan's interpretation: The "Summer Small Correct" tradition says "Zhen" refers to the sound of calling. The Nine in the Fourth position is in the body of Zhen, which represents the ability to call. The initial Six is alone in correspondence with the Nine in the Fourth, thus expressing joy through calling; but because it is out of its proper position, it results in misfortune. The following commentary from "Intermediate and Fine" to "Zhen is吉利" also follows Yu Fan's view: The "Attached Words Upper Transmission" says "those who are anxious and regretful are in the intermediate and fine," referring to the subtle beginning. "Intermediate and fine" refers to the initial Six, and "stone" refers to the Nine in the Fourth. The Six in the Second is in the body of Gen, which represents stone, so it is said "intermediate and fine between stones." The Six in the Second corresponds with the "Small Accumulation" hexagram, which has a Yang line hidden at the fifth line, so it is said "should correspond with the fifth." The hexagram "Yù" has the body of Zhen, which moves alone, thus ultimately transforming into Li, which represents the sun. The Six in the Second holds a Yin line in a Yin position, so it is in the proper place. The Nine in the Fourth returning to the initial position forms the body of "Fu," and the second line of "Fu" says "restoration,吉利." The Six in the Second hopes for the Nine in the Fourth to return to the initial position, thus achieving a state of beauty and restoration.

二得位得中，上交不諂，下交不瀆。欲四復初，是不諂也；已得休之，是不瀆也。二五無應，四為卦主，故發其義於此爻也。○「盱睢」至「悔也」○向秀注云：盱，睢盱，小人喜悅佞媚之貌。說文曰：盱，張目也；睢，仰目也。應在上，三張目仰視，視上之顏色為佞媚，所謂上交諂也。三位不正，故有是象。變之正則無悔，下經所云成有渝無咎是也。

Six in the Second has both a proper position and a central position. It does not flatter when interacting above and does not treat those below with contempt. It hopes that Nine in the Fourth will return to its original position, which is not flattery. It thus attains beauty and harmony, which is not treating others with contempt. Originally, Two and Five have no correspondence, but Nine in the Fourth is the main element of the hexagram, so this meaning is applied to the line of Six in the Second. The following explanation starts from 'Xu Su' to 'regret': Xu Xiu's commentary says 'Xu' is the same as 'Su Xu', which is the expression of a petty person who is pleased and flatters. The 'Shuo Wen Jie Zi' says: 'Xu' means to open the eyes, and 'Su' means to look up. Six in the Third corresponds with the top line, it opens its eyes and looks up, observing the expression of the superior to flatter, which is what the 'Xi Ci Zhuan' refers to as 'flattery above'. Six in the Third is in an improper position, so this image appears; if it changes to a proper position, there is no regret. The line statement of Upper Six says 'the result is changed, but there is no blame', which is exactly this meaning.

爻之失位猶人之有過，過以速改為善，故四不終日貞吉，三遲有悔。遲速之間，吉凶判焉。孔子曰：不善不能改，是吾憂也。○「由自」至「宗也」○此虞義也。由，自也，釋詁文。卦唯一陽，五陰皆為陽所得，故云大有得，得群陰也。坎為心，為加憂，故為疑也。乾九四文言曰：或之者，疑之也。豫四失位與乾四同，故云疑。然一陽據五陰，坤以眾而順從，其志得行，故勿疑也。

The misplacement of a yao is like a person having a fault; it is good to correct the fault quickly. Therefore, the yao in the second position can maintain correctness and gain good fortune without waiting for a whole day, while the yao in the third position hesitates and leaves regret. Between delay and promptness, good and bad fortune are thus divided. Confucius said: having a fault but being unable to correct it is what I worry about. The following explanation from "by self" to "the standard," uses Yu Fan's interpretation: "by" is interpreted as "self," derived from the "Er Ya · Shi Gu." The entire hexagram has only one yang yao, and the five yin yao are all obtained by this yang yao, so it is said "great gain, gaining the group of yin." Kan represents the heart and added worry, so it is taken as "doubt." The "Wenyan" of "Qian" nine in the fourth position says "or is the same as doubt," and the misplacement of nine in the fourth position in "Yu" is the same as that in "Qian" nine in the fourth position, so it is said "doubt." However, one yang yao holds five yin yao, and Kun, with its multitude, is obedient, so its will can be carried out, hence "do not doubt."

小畜兌為朋者，據旁通兌兩口相對，有似朋友講習之象，故曰朋。盍與闔同，闔戶謂之坤，故坤為盍。釋詁云：盍，合也。九家說卦曰：坎為藂棘，故為藂。坤為合，故曰戠。藂，合也；戠猶植也。鄭氏禹貢曰：厥土赤戠墳。今本作埴。考工記：用土為瓦謂之摶埴之工。

The commentary says that in the hexagram "Xiao Xu" (Small Accumulation), the trigram Dui (Lake) is interpreted as "peng" (friendship), because the hexagram "Xiao Xu" contains the trigram Dui. Dui represents the mouth, and two mouths facing each other resemble the image of friends discussing and learning from each other, hence the term "peng." "He" and "he" are considered synonymous. The "Xiyi Zhuan" states, "He du means Kun," so Kun is taken as "he." The "Eya · Xigǔ" says that "he" means "to combine." The "Jiujia Yi" mentions in its lost diagram of the trigrams that Kan (Water) is represented as a thicket of brambles, so Kan is taken as "cong"; Kun is "he," so it is called "zhi." "Cong" means gathering together, and "zhi" is similar to "zhi," meaning clay. Zheng Xuan's commentary on the "Shangshu · Yugu" writes "ju tu chi zhi fen," but the transmitted text reads "zhi." The "Zhou Li · Kaogong Ji" states that the craftsman who makes pottery from clay is called "tuan zhi gong."

弓人云：凡暱之類不能方先。鄭云：故書暱作樴。杜子春云：樴讀為不義不暱之暱，或為。。黏也。鄭氏謂樴脂膏敗之，亦黏也。說文引春秋傳曰：不義不。。猶暱也。故先鄭讀膱為暱。若然，樴讀為戠，讀為埴，易作戠，書作埴，考工作樴，訓為。字異而音義皆同。

The *Kao Gong Ji · Gong Ren* says, "All kinds of glue cannot be square in front." Zheng Xuan says: therefore the character "昵" in the original text is written as "樴." Du Zichun says: "樴" should be read as "昵" in the *Zuo Zhuan* phrase "not right and not close," and there is also a case where it is written as a different character (the original text here is missing one character). The meaning is all about stickiness. Zheng Xuan thinks "樴" refers to the state of decayed fat, and also implies stickiness. The *Shuo Wen Jie Zi* cites the *Chun Qiu Zhuan* "not right and not something" (the original text here also is missing one character), which is the same as "昵," so the earlier Zheng Zhong read "膱" as "昵." According to this, "樴" should be read as "戠," and the missing character should be read as "埴": in the *Yi Jing* it is written as "戠," in the *Shang Shu* as "埴," and in the *Kao Gong Ji* as "樴," with the same meaning of explanation (the original text here is missing another character); although the characters are different, their pronunciation and meaning are entirely the same.

易為王弼所亂，都無戠字。說文戠字下缺，鄭氏古文尚書又亡，考工故書偏傍有異，故戠字之義學者莫能詳焉。以土合水為培，謂之摶埴。坤為土，坎為水，一陽倡而眾陰應，若水土之相黏著，故云朋盍戠。京房作撍，荀氏作宗，故云舊讀作撍、作宗。王弼從京氏之本又訛為簪，後人不識字，訓為固冠之簪。爻辭作於殷末，已有秦漢之制，異乎吾所聞也。

The text of the Zhou Changes has been altered by Wang Bi, and the通行 version no longer contains the character 「戠」. The explanation under the character 「戠」 in Shuowen Jiezi is incomplete, and Zheng Xuan's commentary on the ancient text Shangshu is lost. The variant forms of the character in the text of Kao Gong Ji also differ, so scholars cannot clearly understand the meaning of 「戠」. Mixing soil with water to form clay is called 「抟埴」. The hexagram Kun represents earth, and the hexagram Kan represents water. A single yang line initiates and many yin lines respond, just like earth and water sticking together, so it is said 「朋盍戠」. Jing Fang's version of this character is written as 「撍」, and Xun Shuang's version is written as 「宗」, so the commentary says the old reading was 「撍」 or 「宗」. Wang Bi followed Jing Fang's version but mistakenly changed it to 「簪」. Later people did not recognize this character, so they interpreted it as a hairpin used to fix the hat. One must know that the line statements were composed during the late Shang dynasty. If interpreted in this way, the line statements from the late Shang dynasty would already contain the hat customs of the Qin and Han dynasties, which contradicts what I have heard about ancient customs.

○「恆常」至「死也」○此虞義也。恆，常也，釋詁文。坎為多眚，為心病，故為疾。下體坤，故應在坤。月滅藏於癸為既死魄，故為死。震為反生，說卦文。一陽在下，故曰反生。五體震，故位在震中。坤體在下，故與坤體絶。震三日生魄，又於四正為春，春生於左，故貞疾恆不死也。

The explanation from "constant" to "death" follows Yu Fan's interpretation: "Constant" is interpreted as "constant," derived from the "Er Ya · Xigǔ." Kan represents many calamities and heart disease, so it is taken as an image of illness. The lower trigram is Kun, so it is said "it corresponds to Kun." According to the Najia stem assignment, Kun is assigned the stem Gui. The moon wanes and hides in Gui, which is called "the moon has already died," so Kun represents death. Zhen represents reversal of life, as mentioned in the "Shu Guan Zhuan": a yang line appears at the very bottom, so it is called "reversal of life." The sixth line in the fifth position is within the Zhen trigram, so it is said to be in the middle of the Zhen trigram; the Kun trigram is below, so it is separated from the Kun trigram. The moon reaches the stem position of Zhen, which is Geng, on the third day of the month, and regains its light, so Zhen is associated with the beginning of the month. Zhen is also the trigram of spring, and the spring energy arises from the east and rotates to the left, so it is said "the illness is constant, and it does not die."

○「冥讀」至「無咎」○瞑，古眠字。說文冥從冖，故讀為瞑。說文曰：翕目曰瞑。知瞑即今之眠也。應在三，坤為冥，虞義也。釋言曰：晦，冥也。坤三十日，故為晦也。說文冥從日從六，冖聲，日數十，十六日而月始虧幽也。納甲之義，退辛消艮入坤，故坤為冥。

From "ming du" to "wu jiao": "Ming" is an ancient form of "mian." The "Shuo Wen Jie Zi" says "ming" is composed of "mi" meaning to cover, so it can be read as "ming"; the "Shuo Wen" also says that closing the upper eyelids is called "ming," indicating that "ming" is the same as the modern "mian." The sixth line above corresponds to the third line, and the earth element represents the dark and hidden, according to Yu Fan's interpretation. The "Er Ya · Xie Yan" says "hui" is the same as "ming." The earth element corresponds to the end of the lunar month, which is called "hui." The "Shuo Wen" explains that "ming" is composed of the sun, the number six, and the sound "mi": the sun's cycle is ten days, adding six gives sixteen days, when the moon begins to wane and turns dark. According to the principles of Najia, the moon retreats from the wind element (Xun) associated with Xin, fades in the mountain element (Gen), and finally enters the earth element (Kun), so the earth element represents darkness.

上應在三，冥豫極樂，是下交瀆也。渝變也以下皆虞義也。渝變，釋言文。三失位，兩陰無應，又多凶，故云失位無應多凶。三變之正，下體成艮，艮，萬物之所成，終而所成始，故云變乃得正，體艮成也。三之正，上交不諂，下交不瀆，故得無咎也。

The sixth line at the top corresponds with the third line, which is in darkness and indulgence, reaching the peak of pleasure. This is exactly what the "Xiyi Zhuan" (Commentary on the Hexagrams) refers to as "xiao jiao du" — downward connection is careless and disrespectful. From "yu, bian ye" onwards, these are Yu Fan's views: "yu" is interpreted as "change," originating from the "Eya · Shiyán" (Explanation of Words). The third line is out of position, and it shares the same yao (line) as the sixth line at the top, both being yin lines without proper correspondence. The third line is also a position prone to misfortune, so it is said "shi wei wu ying duo xiong." When the third line changes to become correct, the lower trigram becomes Gen (Mountain). Gen represents the completion of all things; it signifies the end of one phase and the beginning of another, so it is said that through change, the correct position is achieved and the trigram Gen is formed. After the third line attains the correct position, it does not flatter above and does not treat below with disrespect, thus avoiding mistakes.

隨元亨利貞無咎。注：否上之初，二繫初，三繫四，上繫五，陰隨陽，故名隨。三四易位成既濟，故元亨利貞無咎。疏：卦自否來，從三陽三陰之例，否上爻之坤初。卦名隨者，爻辭六二係小子，小子謂初，是二繫初也；六三係丈夫，丈夫謂四，是三繫四也；上六拘係之，乃從維之，乾鑿度謂上六慾待九五拘係之、維持之，是上繫五也。

The hexagram "Following" is greatly smooth and favorable for maintaining the correct path, with no fault. Hui Dong's own commentary says: This hexagram is formed by moving the top line of the hexagram "Non-communication" down to the first position. The line six two is connected to the line nine at the beginning, the line six three is connected to the line nine four, and the line six at the top is connected to the line nine five. All these are yin lines following yang lines, hence the name "Following." When the lines three and four exchange positions, it becomes the hexagram "Completion." Therefore, it says "greatly smooth, favorable for maintaining the correct path, with no fault." Hui Dong's detailed explanation says: This hexagram comes from "Non-communication," following the common pattern of a hexagram with three yang lines and three yin lines. It is formed by moving the top line of "Non-communication" down to the first position of the hexagram "Earth." The reason for naming it "Following" lies in the line statements: the line six two says "connected to a young man," referring to the line nine at the beginning, which is the second line connected to the first; the line six three says "connected to a great man," referring to the line nine four, which is the third line connected to the fourth; the line six at the top says "bound, then followed and maintained," according to the "Dazao Du," the line six at the top is waiting to be bound and maintained by the line nine five, which is the top line connected to the fifth.

三陰繫於三陽，虞氏謂隨家陰隨陽，故名隨。太玄準為從，其辭曰：日嬪月隨。亦陰隨陽也。陰繫陽猶婦繫夫。曲禮曰：大夫曰孺人。鄭彼注云：孺之言屬，言其繋屬人也。又曰：女子許嫁纓。亦謂婦人質弱不能自固，必有繋屬，故許嫁時繋纓也。故鄭注內則云：婦人有纓，示繋屬也。

Three yin lines are each associated with three yang lines. Yu Fan therefore said that the meaning of the hexagram "Following" is that yin follows yang. Hence the hexagram is named "Following." Yang Xiong's "Ta Xuan" uses "from" as the first element to correspond with it. The text says, "the sun is the queen and the moon follows," which also refers to yin following yang. Yin being attached to yang is like a woman being attached to her husband. The "Qu Li" in the "Book of Rites" says that the wife of a gentleman is called "ru ren." Zheng Xuan's commentary says: "Ru" means "attached," meaning she is attached to someone. The "Qu Li" also says that a woman who is to be married ties on a ribbon, which is also because women are physically weak and cannot stand on their own, so they must be attached to something. Therefore, Zheng Xuan commented on the "Ne Ze" in the "Book of Rites" that women wearing ribbons signify being attached to something.

杜預釋例曰：婦人無外於禮，當繋夫之諡以明所屬。皆是婦繋夫之事，故初九、九四、九五比之小子丈夫也。隨家陰隨陽，夫婦之道，故九五孚于嘉吉。傳曰：君子以嚮晦入宴息。夫婦之道而以既濟言者，夫婦者君臣父子之本，正家而天下定，故中庸曰：君子之道造端乎夫婦，及其至也，察乎天地。是言既濟之事也。

Du Yu's "Commentary on the Spring and Autumn Annals" says: Women, according to ritual, have no independent status outside the family, and should be associated with their husband's posthumous title to indicate their belonging. These are all examples of women being connected to their husbands, so the line statements compare the initial nine, the fourth nine, and the fifth nine to "younger son" and "husband." The principle of the "Following" hexagram is that the yin follows the yang, which is precisely the way of husband and wife, so the fifth nine says "faithful to the good, auspicious." The "Image Commentary" says "the gentleman follows the darkness and retires to rest." The discussion of the way of husband and wife is concluded with the "Already Completed" hexagram because husband and wife are the fundamental relationship of ruler and subject, father and son. When the family is properly ordered, the world is at peace. Therefore, the "Middle Way" says: The gentleman's way begins with husband and wife, and when extended to its extreme, it becomes clear to heaven and earth. This is precisely what the "Already Completed" hexagram represents.

初九官有渝貞吉出門交有功。注：水以土為官。渝，變也。陽來居初，以震變坤，故官有渝。上之初得正，故貞吉。震為出，為交，為開門。交謂乾坤交也。上繫於五，五多功，陰往之上亦不失正，故出門交有功。六二係小子失丈夫。注：小子謂初，丈夫謂五。五體大過老夫，故稱丈夫。

The first line says: Nine at the beginning, the official duty undergoes change, but maintaining correctness brings good fortune. Going out and interacting with people can achieve success. Hui Dong's commentary: According to the theory of the Five Phases, water takes earth as its official ghost. "Yu" means change. A yang line comes to the first position, replacing the earth with thunder, hence "the official has change." The top line descends to the first position and attains correctness, so "maintaining correctness brings good fortune." Thunder represents going out, interaction, and opening doors; "interaction" refers to the union of heaven and earth. The top line is attached to the fifth line, the fifth line has much achievement, and a yin line moving to a higher position does not lose its correctness, hence "going out and interacting brings achievement." The second line says: Attached to the young man, losing the husband. Commentary: "Young man" refers to the first line, "husband" refers to the fifth line. The fifth line is in the form of excessive excess and has the appearance of an old man, hence called "husband."

六三係丈夫失小子隨有求得利居貞。注：三之上無應，上繫於四，失初小子，故係丈夫失小子。艮為居，為求。三隨四，為四所求而得，故隨有求得。三四失位，故利居貞。九四隨有獲貞凶有孚在道以明何咎。注：獲，獲三也。失位相據，在大過死象，故貞凶。孚謂五，初震為道。三已之正，四變應初，得位在離，故有孚在道以明何咎也。

The text says: Six in the Third, is attached to the husband, losing the little son; following along, there is something to gain, it is beneficial to reside and maintain correctness. Hui Dong's commentary: Six in the Third and Upper Six are both yin and have no corresponding lines, moving upward to be attached to Nine in the Fourth, losing the initial Nine, the little son, hence it is said, 'attached to the husband, losing the little son.' Gen represents residence and seeking; Six in the Third follows Nine in the Fourth, being sought by Nine in the Fourth and thus obtaining something, hence it is said, 'following along, there is something to gain.' The lines Three and Four are both out of position, hence 'beneficial to reside and maintain correctness.' The text says: Nine in the Fourth, following along, there is something to gain, maintaining this leads to misfortune; having sincerity and acting on the correct path, being clear in understanding affairs, there will be no fault. Commentary: 'Gaining' refers to obtaining Six in the Third. Nine in the Fourth is out of position and in opposition with Six in the Third, being in the image of great excess, which is the image of death, hence 'maintaining correctness leads to misfortune.' 'Sincerity' refers to Nine in the Fifth, and the initial Nine's Zhen structure represents roads. Six in the Third has already changed to be correct, and Nine in the Fourth moving changes to correspond with initial Nine, being in position and in the structure of Li, hence it is said, 'having sincerity on the correct path with clarity, what fault is there?'

九五孚于嘉吉。注：坎為孚，乾為嘉。嘉禮所以親成男女，隨之時義也，故云孚于嘉吉。上六拘係之乃從維之。注：易說謂二月之時隨德施行，藩決難解，萬物隨陽而出，故上六慾待九五拘係之、維持之。明被陽化而陰欲隨之，是其義也。王用亨于西山。注：否乾為王，謂五也。有觀象，故亨。兌為西，艮為山，故王用亨于西山。禮器曰：因名山升中於天。既濟告成之事也。

The text says: Nine in the Fifth, sincere trust is applied to good and beautiful matters, resulting in good fortune. Hui Dong's commentary: Kan represents trust, and Qian represents beauty. The ritual of beauty is used to harmonize and complete matters between men and women, which precisely matches the meaning of the Hexagram of Following. Therefore, it says "trust in beauty, good fortune." The text says: Six at the Top, it is restrained and further bound. Commentary: The "Dian Zao Du" says that in the second month, the virtue of following is practiced, barriers are broken through, difficulties are resolved, and all things emerge with the yang energy. Therefore, Six at the Top must wait for Nine in the Fifth to restrain and maintain it. This indicates that yin is nurtured by yang and willingly follows yang, which is the meaning here. The text says: The king holds an offering ceremony in the western mountain. Commentary: In the Hexagram of Non-Communication, Qian represents the king, referring to Nine in the Fifth. The hexagram contains the image of observation, so it says "communication," meaning offering ceremony. Dui represents west, and Gen represents mountain, so it says "the king uses communication in the western mountain." The "Rites of the Rites" says "by virtue of famous mountains, ascending to the middle of heaven," which is the achievement of the Hexagram of Completion.

疏：「水以」至「有功」○此九家虞義也。官，官鬼也。參同契曰：水以土為鬼，土鎮水不起。京房謂世應官鬼福德之說皆始於文王，火珠林亦云。故九家易曰：震為子，得土之位，故曰官。是也。卦自否來，震初庚子水得否坤乙未土之位，水以土為官，以震易坤，故官有渝也。上來居初得正，故貞吉，九家之義亦然也。

Hui Dong's commentary from the passage "water with" to "has merit" combines the views of the Nine Schools of the I Ching and Yu Fan. "Official Ghost" is the same as the official ghost line in the Najia stem assignment method. The "Zhou Yi Cang Tong Qi" says "water takes earth as its official ghost, earth restrains water so it does not rise." Jing Fang believed that the concepts of world and response lines, official ghost, and fortune virtue all originated from King Wen. The "Fire Pearl Forest" also says the same. Therefore, the Nine Schools of the I Ching say that Zhen represents Zi, and when it occupies the position of earth, it is called "official." This hexagram comes from the hexagram "Bo," where the first line of Zhen is assigned the stem Geng Zi, which belongs to water, and it occupies the position of the first line of Kūn in the hexagram Bo, which is assigned the stem Yi Wei, belonging to earth. Water takes earth as its official; now Zhen replaces Kūn, so it is said "the official has changed." The top line comes to occupy the first position and achieves the correct position, so "the divination is auspicious." This is also the meaning of the Nine Schools of the I Ching.

帝出乎震，故震為出。初爻交坤，故為交。震方伯之卦，當春分，春分在卯，說文曰：戼象開門之形。二月為天門，故震為開門。否，天地不交，初上易位，是乾坤交。鄭氏謂震當春分陰陽之所交，義亦通也。上六拘係之，是陰往之上而繫於五也。凡言功者皆指五，五多功，陰往居上，繫於五而得位，故交有功也。

The *Shuo Gua Zhuan* says, "The Emperor comes forth from Zhen," so Zhen represents emergence. The first line interacts with Kun, so the image is "interaction." Zhen is the trigram of the Four Gentlemen, governing the spring equinox, which falls in the hour of Mao. The *Shuowen Jiezi* says the character "戼" resembles the shape of two doors opening; the second month is the heavenly gate, so Zhen represents opening the gate. The *Pu* hexagram is when heaven and earth do not interact. Now, with the first line and the top line exchanged, this becomes heaven and earth interacting. Zheng Xuan says Zhen corresponds to the spring equinox, which is precisely the time when yin and yang interact, and this reasoning makes sense. The top line "binds and restrains" refers to a yin line moving to the top position and attaching to the nine in the fifth. Any mention of "achievement" refers to the fifth line, as it is said "the fifth line often achieves success." A yin line moving to the top position and attaching to the nine in the fifth to attain the correct position is called "interaction brings achievement."

○「小子」至「丈夫」○陽大陰小，易之例也。今謂初陽為小者，繋下云：復小而辯於物。虞彼注云：陽始見，故小。是小子謂初也。二至上體大過，大過九二云：老夫得其女妻。虞彼注云：乾老，故稱老夫。丈夫猶老夫也。四五本乾，故稱丈夫。二繫於初，初陽尚小，故係小子。不兼與五，故失丈夫也。

From "small boy" to "husband": Yang is considered great, Yin is considered small, which is the general principle of the Book of Changes. Now, the yang line at the beginning, which is called "small boy," is so named because the Commentary Below says "Returning, small yet discerning of things," and Yu Fan explains that yang energy is just beginning to appear, hence it is called small. This shows that "small boy" refers to the line at the beginning. The second line up to the top and the interacting lines form the Great Exceeding. The line nine two of Great Exceeding says "old man marries a young wife," and Yu Fan explains that乾 represents old age, so it is called old man. "Husband" is thus equivalent to old man. The fourth and fifth lines originally belong to the乾 structure, so they are called husband. The line six two is connected to the line at the beginning, and since the yang energy of the line at the beginning is still weak, it is said "connected to the small boy." It cannot simultaneously connect to line nine five, so it is said "losing the husband."

○「三之」至「居貞」○三上皆陰，故云無應。四在三上，故上繫於四而不與初，故失初小子。艮為宮室，故為居。艮兌同氣相求，故為求。已上皆虞義也。三繫於四，是三隨四也。下經云：隨有獲。獲猶得也，故知為四所求而得也。三雖係四而皆失位，非陰陽之正，利變之正，故利居貞。內體為貞也。

From "San Zhi" to "Ju Zhen": Both the sixth line and the top line are yin lines, so they have no corresponding lines. The ninth line in the fourth position is above the sixth line in the third position, so the sixth line is connected upward to the ninth line in the fourth position rather than to the first line, thus losing the connection with the first line, which is the young son. The trigram Gen represents a palace or dwelling, so it is taken as "residing"; Gen and Dui share the same qi, so it is taken as "seeking." These interpretations are from Yu Fan. The sixth line being connected to the ninth line in the fourth position means that the third line follows the fourth. The fourth line's line statement says "following leads to gain," where "gain" means obtaining, thus indicating that the third line is obtained by the fourth line's seeking. Although the third line is connected to the fourth line, both lines are out of their proper positions and do not conform to the correct yin and yang positions, so it is advantageous to change and return to the correct position, hence "favorable to reside and maintain correctness." The inner trigram is called "correctness."

○「獲謂」至「咎也」○此虞義也。陰為陽得，稱獲稱禽。儀禮鄉射禮曰：獲者，坐而獲。鄭彼注云：射者中則大言獲。獲，得也。射講武田之類，是以中為獲。詩：舍拔則獲。射中禽獸亦曰獲。比五田有禽，此經隨有獲，皆陰為陽得，故云獲，獲三也。

From "Huo Wei" to "Jiu Ye," the explanation follows Yu Fan's interpretation: when a yin line is captured by a yang line, it is called "Huo" or "Qin." The "Book of Rites: Ritual of the Village Shooting Ceremony" says "Huo means sitting and capturing," and Zheng Xuan's commentary explains that when the archer hits the target, the announcer calls out "Huo" loudly; "Huo" means obtaining. Archery belongs to the category of military training and hunting, so hitting the target is called "Huo." The "Book of Poetry" says "If you shoot and hit, you obtain," and hitting animals with arrows is also called "Huo." The "Bi" hexagram's nine in the fifth line "The field has game," and this text's "Suí has Huo," both refer to a yin line being captured by a yang line, hence called "Huo" — what is obtained is the sixth line in the third position.

鄭氏謂大過之象上六在巳，巳當巽位，巽又為木，二木在外以夾四陽，四陽互體為二乾，乾為君，為父，二木夾君父，棺槨之象。三四在大過中，故云死象，貞凶之義也。五孚于嘉，故孚謂五。震為大塗，故為道。三利居貞，是巳之正。四變則與初應，得位體離，離為明，故有孚在道以明何咎。五為卦主，三四易位成既濟，故歸其功於五也。

Zheng Xuan believes the image of the hexagram "Great Excess" is as follows: the sixth line at the top is in the position of Si, which corresponds to the trigram Xun (Wind), which is wood. Thus, two instances of wood are outside, enclosing the four yang lines in the middle. The four yang lines interact to form two Qian (Heaven) trigrams, which represent the ruler and the father. Two woods enclosing the ruler and father form the image of a coffin. The lines six three and nine four are within the hexagram "Great Excess," so this is the image of death, which is why it is said "the divination is ominous." The line nine five "believes in the good" refers to the nine five. The trigram Zhen (Thunder) represents a great road, so the image is taken as "the way." The line six three being favorable to staying in the correct position indicates that it has changed to the correct position. The line nine four, when changed again, corresponds with the line nine at the beginning, attaining its proper position and forming the trigram Li (Fire), which represents brightness. Therefore, it is said "there is belief in the way and brightness, so there is no blame." The line nine five is the main line of the entire hexagram. When the lines three and four exchange positions, it becomes the hexagram "Completion," so the merit is attributed to the line nine five.

○「坎為」至「嘉吉」○坎為孚，虞義也。乾為嘉，虞義也。嘉屬五禮，周禮大宗伯以嘉禮親萬民，以昏冠之禮親成男女。隨之時義，陰繫於陽，合於嘉禮，故云孚于嘉吉。五為卦主，故總論一卦之義也。文二年公羊傳曰：娶者，大吉也，非常吉也。娶必告廟，故云吉。孚于嘉吉，兼二禮也。唐虞三禮，至周始有五禮。周公作周禮，其法於易乎。

From "Kan" to "Jia Ji": Kan represents faithfulness, according to Yu Fan. Qian represents "Jia," also according to Yu Fan. "Jia Li" is one of the five rites. The "Zongbo" section of the "Zhou Li" says that "Jia Li" is used to bring people together and harmonize the people, using marriage rites and coming-of-age rites to bring people together and complete the relationship between men and women. The meaning of the "Su" hexagram lies in the yin being attached to yang, which corresponds to the meaning of "Jia Li," hence saying "Faithful to Jia, auspicious." The ninth line is the main line of the entire hexagram, so in this line the overall meaning of the hexagram is summarized. The "Gongyang Zhuan" says in the second year of Wen Gong: marrying a wife is a great auspicious event, not an ordinary auspiciousness. Marriage must first be reported to the ancestral temple, hence saying auspicious. "Faithful to Jia, auspicious" includes both the meaning of "Jia Li" and the ritual of reporting to the ancestral temple. In the Tang and Yu dynasties there were only three rites, but in the Zhou dynasty there were five rites; Zhou Gong compiled the "Zhou Li," which was probably based on the "Yi."

○「易說」至「義也」○易說者，乾鑿度文也。隨於消息為二月卦，故云二月之時。雲隨德施行、藩決難解者，案鄭彼注云：大壯九三爻主正月，陰氣猶在，故羝羊觸藩而羸其角也；至於九四主二月，故藩決不羸也。言二月之時，陽氣已壯，施生萬物而陰氣漸微，不能為難以障閉陽氣，故曰藩決難解也。

The explanation from "Easy Say" to "meaning" refers to the text of the "Qian Zao Du." The hexagram "Suí" belongs to the second month in the twelve message hexagrams, hence it is said "at the time of the second month." Regarding the phrase "Suí virtue is practiced, the fence is broken and difficulties are resolved," according to Zheng Xuan's commentary on the "Qian Zao Du," the third line of the hexagram "Da Zhuang" governs the first month, when yin energy is still present, hence the image of "a ram butting against a fence, its horn is wounded." When the fourth line governs the second month, the fence has already been broken through, so it is no longer a burden. This means that by the second month, yang energy has become strong, promoting the growth of all things, while yin energy gradually weakens and can no longer obstruct yang energy, hence it is said "the fence is broken and difficulties are resolved."

萬物當二月之時隨陽而出，故上六慾待九五拘繋之、維持之。言繫而又言維者，虞氏云：兩繫稱維。三四易位則五維二，初維四，六爻皆正，中和之化行，既濟之功成矣。虞氏又謂隨家陰隨陽，是被陽化而陰欲隨之，彖傳所云大亨貞無咎而天下隨之是也。

At the time of February, all things emerge along with the rising yang energy, so the top hexagram line (上六) needs to be restrained and maintained by the fifth line (九五). Both "restraining" and "maintaining" are mentioned, and Yu Fan explains that only when there are two layers of restraint is it called "maintaining." After the third and fourth lines exchange positions, the fifth line maintains the second line, and the first line maintains the fourth line. All six lines become proper, the principle of harmony and balance is thus carried out, and the achievement of the "Already Completed" hexagram is thus realized. Yu Fan also says that the meaning of the "Following" hexagram is that yin follows yang, meaning that yin willingly follows yang due to its nurturing influence. The "Commentary on the Judgment" states, "Greatly prosperous and firm, without blame, and the world follows," which precisely conveys this meaning.

○「否乾」至「事也」○王謂夏商之王，乾鑿度謂文王，非也，詳見升卦。卦自否來，否之九五本乾也，乾為君，故為王。二至五體觀，觀卦辭云：觀盥而不觀薦。虞彼注云：盥，沃盥；薦，羞牲。沃盥羞牲皆亨帝亨親之事，故云亨也。體兌互艮，兌為西，艮為山，故云西山。

The explanation from "Pu Qian" to "shi ye" refers to the "Wang" as the kings of Xia and Shang. The "Dian Zao Du" says it refers to King Wen, which is incorrect. A detailed analysis can be found in the "Sheng" hexagram. This hexagram originates from "Pu." In "Pu," the fifth line is originally a Qian line, and since Qian represents the king, it is referred to as "Wang." The lines two through five form the structure of "Guan." The "Guan" hexagram statement says, "Guan guan but not guan jian," and Yu Fan's commentary explains that "guan" refers to the ritual of washing hands and pouring water, while "jian" refers to presenting the sacrificial body. Both washing and presenting sacrifices are part of the rites of worshiping the heavenly deities and ancestors, so it is called "Xing," meaning to offer sacrifices. The hexagram contains the element of Dui and also forms the element of Gen through its internal structure. Dui represents the west, and Gen represents a mountain, so it is called "West Mountain."

乾鑿度曰：崇至德，顯中和之美，當此之時，仁恩所加，靡不隨從，咸說其德，得用道之王，故言王用亨于西山也。已上皆虞義也。禮器因名山升中於天，是言太平封禪之事。三四易位成既濟定，亦是太平功成，故云既濟告成之事也。盧植注禮器云：封太山，告太平，升中和之氣於天。王者致中和，天地位，萬物育，故升其氣於天，亦是既濟之事也。

The "Qian Zao Du" says: To value the ultimate virtue, to display the beauty of harmony and balance; at such a time, the benevolence of virtue extends without resistance, and all people rejoice in its virtue. When encountering a king who can practice the Way, it is said, "The king uses the ritual to offer sacrifices to the western mountain." All of this is Yu Fan's view. The "Li Ji · Li Qi" says, "By virtue of famous mountains, to offer sacrifices to heaven." This refers to the practice of the ceremony of ascending to heaven during times of universal peace and prosperity. When the third and fourth lines are exchanged, it becomes the "Ji Ji" hexagram, with all the lines in their proper positions, which is exactly the state of peace and accomplishment. Therefore, this is the achievement of the "Ji Ji" hexagram. Lu Zhi's commentary on the "Li Qi" says: To perform the ceremony of offering sacrifices to Mount Tai, to report the peace of the world, and to raise the harmonious energy to heaven. When the king attains harmony and balance, heaven and earth are in their proper places, and all things grow according to their nature. Thus, this harmonious energy is offered to heaven, which is also an affair of the "Ji Ji" hexagram.

盧氏言封太山，太山在東而經云西山者，禮器言名山，不言太山。周頌之般，班固亦以為封禪之詩，其詩云：於皇時周，陟其高山。毛傳云：高山，四嶽也。是四嶽名山皆可封禪，不必專指太山。且古大、太字無別，則大山猶名山也。封禪非常之典，其說自古莫能詳。其言太山者唯見管子、莊子諸書，經傳無文，非義據也。

Lu Zhi said that the reference was to the Mount Tai, which is located in the east, but the text says "west mountain." This is because the "Rites of the Ritual Vessels" only mentions "renowned mountains" without specifically naming Mount Tai. The "Song of the General" in the "Zhou Songs," which Ban Gu also regarded as a poem about the ceremony of ascending to the mountain and offering sacrifices, says, "At this time, the Son of Heaven, he ascended the high mountain." The Mao Commentary explains that "high mountain" refers to the four great mountains. This shows that any of the renowned mountains, such as the four great mountains, could be the site of the ceremony, not necessarily Mount Tai. Moreover, in ancient times, the characters "da" and "tai" were not distinguished, so "great mountain" was equivalent to "renowned mountain." The ceremony of ascending to the mountain and offering sacrifices was an extraordinary practice, and its origin and details have never been clearly explained. The accounts that identify the site of the ceremony as Mount Tai appear only in works such as the "Guanzi" and the "Zhuangzi," but there is no clear statement in the classic texts, so they cannot be taken as authoritative evidence.

蠱元亨。注：泰初之上，與隨旁通。蠱者，事也。尚書傳曰：乃命五史以書五帝之蠱事。剛上柔下，乾坤交，故元亨。利涉大川。注：二失位，動而之坎，故利涉大川。

The hexagram "Gǔ" is greatly prosperous and smooth. Hui Dong's commentary states: The primary hexagram is formed by the first line of the hexagram "Tài" moving up to the top position, and it is in mutual communication with the hexagram "Suí". "Gǔ" refers to matters. The "Great Transmission of the Book of Documents" says: Thus, the five officials were ordered to record the matters of the five emperors. Yang lines move upward, yin lines descend, and the trigrams Qian and Kun combine, hence "original prosperity and smoothness". The text says: It is advantageous to cross great rivers. Hui Dong's commentary states: The line Nine in the Second is out of position, moves and enters the trigram Kan, hence "advantageous to cross great rivers".

先甲三日後甲三日。注：先甲三日，巽也，在乾之先，故曰先甲；後甲三日，兌也，在乾之後，故曰後甲。虞氏謂初變成乾，乾為甲，至三成離，離為日，謂乾三爻在前，故先甲三日，賁時也；變三至四體離，至五成乾，乾三爻在後，故後甲三日，無妄時也。

The text says: Three days before Jia and three days after Jia. Hui Dong's commentary states: "Three days before Jia" refers to Xun, which is before Qian, hence called "before Jia"; "Three days after Jia" refers to Dui, which is after Qian, hence called "after Jia." Yu Fan, however, explains: If the first line changes to become Qian, Qian takes Jia; when the third line changes to become Li, Li represents the sun, and the third line of Qian comes before, hence it is called "three days before Jia," which is the time of the卦贲. Then, when the third line changes to the fourth line to form Li, and the fifth line changes to become Qian, the third line of Qian comes after, hence it is called "three days after Jia," which is the time of the卦 Wu Wang.

疏：「泰初」至「元亨」○卦自泰來，亦從三陽三陰之例，初九之上，上六之初，與隨旁通，此虞義也。蠱者，事也，序卦文。尚書傳者，伏生書大傳文。上古結繩而治，五帝以後時既漸澆，物情惑亂，事業因之而起。故昭元年春秋傳曰：於文皿蟲為蠱。坤器為皿，之初成巽，巽為風，風動蟲生，故為蠱卦。

Hui Dong's commentary explains the passage from "Tai Chu" to "Yuan Heng": This hexagram comes from the hexagram Tai and follows the common pattern of a hexagram with three yang lines and three yin lines. The line Nine at the Beginning moves upward to the top position, and the line Six at the Top moves down to the initial position, forming a mutual relationship with the hexagram Suì. This is Yu Fan's view. "Gu is an affair" comes from the "Xu Gua Zhuan." The mentioned "Shang Shu Zhuan" refers to Fu Sheng's "Shang Shu Da Zhuan." In ancient times, people used knots to govern, but after the Five Emperors, the customs gradually became decadent, and human feelings became confused, thus leading to the emergence of affairs. Therefore, the "Zuo Zhuan" states that from the shape of the character, a worm growing in a vessel is "Gu." The hexagram Kun represents an object, symbolizing a vessel. The top line moves down to the initial position, forming the hexagram Xun, which represents wind. When wind blows, worms appear, thus forming the hexagram Gu.

二五不正，初上失位，以巽女而惑艮男，以巽風而落艮果，故昭元年春秋傳曰：女惑男，風落山，謂之蠱，皆同物也。剛上柔下以下，虞義也。○「二失」至「大川」○此虞義也。二失位當之五，動成坎，故云動而之坎，謂涉坎也。坎為大川，故利涉大川，言利之五而得正位也。

Two lines, the second and the fifth, are not in the correct position; the first and the top lines have lost their proper places. Using the long daughter of Xun to confuse the young son of Gen, using the wind of Xun to blow down the fruits of Gen's mountain. Therefore, the "Zuo Zhuan" says: "A woman confuses a man, and the wind blows down the trees of the mountain," which is called "Gu." These are all matters of the same kind. "Hard above and soft below" is Yu Fan's interpretation. The following explanation from "second loss" to "great river" is also Yu Fan's view: The second line has lost its position and should move upward to the fifth line. When it moves, it forms the body of Kan, so it is said "movement leads to Kan," meaning crossing over the danger of Kan. Kan represents a great river, so "favorable for crossing the great river" means it is advantageous to move up to the fifth line and attain the correct position.

○「先甲」至「後甲」○甲謂乾也，乾納甲。泰內卦本乾，乾三爻，故三日。先甲三日，辛也，巽納辛，故云巽也。坤上之初成巽，在乾之先，故先甲也。後甲三日，丁也，兌納丁，故云兌也。四體兌，在乾之後，故後甲也。

The explanation from "Xian Jia" to "Hou Jia" is as follows: "Jia" refers to Qian, because according to the Najia method, Qian takes Jia. The inner trigram of Tai is originally Qian, which has three lines, so it is said "three days." Xian Jia three days refers to the day of Xin, as Xun takes Xin, so the commentary mentions Xun; the upper line of Kun moves down to the first position to become Xun, which is before Qian, hence called "Xian Jia." Hou Jia three days refers to the day of Ding, as Dui takes Ding, so the commentary mentions Dui; the fourth line is in the body of Dui, which is after Qian, hence called "Hou Jia."

虞以卦體巽而互震，震雷巽風，雷風無形，故卦特變。初變體乾，乾納甲，變至三體離，離為日，成山火賁，內卦為先，乾三爻在前，故先甲三日，賁時也。變三至四有離象，至五體乾，成天雷無妄，外卦為後，故後甲三日，無妄時也。

Yu Fan focused on the structure of the hexagram: The lower trigram of "Gǔ" (蛊) is Xun (Wind), and in the middle there is a Zhen (Thunder) trigram. Zhen represents thunder and Xun represents wind, both of which lack fixed forms, so the meaning of this hexagram must be derived through line changes. When the first line changes, it forms the Qian (Heaven) trigram, and Qian is assigned the Heavenly Stems; when the third line changes, it forms the Li (Fire) trigram, which represents the sun, and the entire hexagram becomes "Bēn" (贲), with the inner trigram first. The third line of Qian comes before, so it is said "before the third day of Jia," which refers to the time of "Bēn." Then, when the third line changes to the fourth line, there is an image of Li (Fire); when it changes to the fifth line, it forms the Qian trigram again, and the entire hexagram becomes "Wú Wàng" (无妄), with the outer trigram later. It is said "after the third day of Jia," which refers to the time of "Wú Wàng."

初六乾父之蠱有子考無咎厲終吉。注：乾，正蠱事也。泰乾為父，坤為事，故乾父之蠱。初上易位，艮為子，父死大過稱考，故有子考。變而得正，故無咎厲終吉也。九二乾母之蠱不可貞。注：應在五，泰坤為母，故乾母之蠱。失位，故不可貞。九三乾父之蠱小有悔無大咎。注：兌為小，無應，故有悔；得位，故無大咎。

The first line says: Initially, the son corrects the corrupt affairs left by the father. If there is such a son, the father has no fault. Although there is danger and hardship, in the end it will be auspicious. Hui Dong's commentary says: "Qian" means correcting the corrupt affairs. In "Tai," Qian represents the father and Kun represents the matter, so it is said "Qian father's蛊." The first line and the top line exchange positions, forming Gen structure, which represents the young male. Since the father is already deceased and the structure is that of Da Guo, it is called "the father." Therefore, "without blame, danger eventually leads to auspiciousness." The second line says: Correcting the corrupt affairs of the mother's side, one should not be rigid. Self-commentary: The second line corresponds with the fifth line. In "Tai," Kun represents the mother, so it is said "Qian mother's蛊." The second line is out of position, so "not suitable for uprightness." The third line says: Correcting the corrupt affairs of the father's side, there is some regret, but no major fault. Self-commentary: Dui represents smallness, and the third line has no corresponding line, so there is regret; but it is in the correct position, so there is no major fault.

六四裕父之蠱往見吝。注：裕，不能爭也。四陰體大過，本末弱，故裕父之蠱。兌為見，應在初，初變應四則吝，故往見吝。六五乾父之蠱用譽。注：坤為用，譽謂二也。二五失位，變而得正，故用譽。上九不事王侯高尚其事。注：泰乾為王，坤為事。應在三，震為侯。親老歸養，故不事王侯。不得事君，君猶高尚其所為之事。

The fourth line says: If one indulges in the father's affairs, going forward will result in shame and regret. Hui Dong's own commentary says: "Yu" means being unable to advise. The fourth line is yin, located in the body of Great Excess, with both ends being weak, so it says "indulge in the father's affairs." The trigram Dui represents sight, and the fourth line corresponds with the first line. When the first line changes to respond to the fourth line, there will be regret, so it says "going forward will result in regret." The fifth line says: Correcting the father's affairs will bring praise. The commentary says: The trigram Kun represents use, and "praise" refers to the second line. Both the second and fifth lines are out of position, but when they change, they become correct, so it says "use praise." The top line says: Not serving the prince, maintaining high virtue in one's own affairs. The commentary says: In the trigram Tai, the trigram Qian represents the prince, and Kun represents affairs. The top line corresponds with the third line. The third line is in the body of Zhen, which represents the feudal lords. Because the parents are old and returning home to care for them, one does not serve the prince. Although a subject does not serve the ruler, the ruler will instead commend the affairs that the subject maintains.

疏：「乾正」至「吉也」○此虞義也。師彖傳曰：貞，正也。文言傳曰：貞者，事之乾也。知乾即正也。蠱自泰來，故泰乾為父。初之上體艮，艮為少男，故為子。曲禮曰：生曰父母，死曰考妣。初至四體大過，是父死大過稱考也。初本乾也，變而得正，故無咎厲終吉也。

Hui Dong's commentary from "Qian Zheng" to "Ji Ye" follows Yu Fan's interpretation: The Commentary on the Judgment of the hexagram "Shi" says "Zhen means Zheng," and the "Wenyan Transmission" says "Zhen refers to the matter of Qian," thus indicating that "Qian" is equivalent to "Zheng." The hexagram "Gu" comes from "Tai," so the Qian in "Tai" is considered the father. The first line ascends to the upper position and forms the structure of Gen, which represents the young male, hence the image of the son. The "Liji · Qulǐ" says: In life, they are called parents, but after death, they are called kao and bi. When the first to fourth lines form the mutual structure of "Da Guo," this is the origin of calling the father "kao" when he has died and is in the state of "Da Guo." The first line originally belongs to Qian, but after changing it becomes Zheng, hence the statement "wu jiao, li zong ji."

○「應在」至「可貞」○此虞義也。五本坤也，故曰泰坤為母。應在五，故乾母之蠱。二五失位，故不可貞，言當變之正也。○「兌為」至「大咎」○虞氏逸象曰：兌為小。兌為小女，故為小。三上皆陽，故無應而小有悔也。三得位，故雖在大過中而無大咎也。

The explanation from "Should Be" to "Can Be贞" follows Yu Fan's approach: the fifth line originally belongs to the坤 line, so it is said that the坤 represents the mother in the hexagram of Tai; the nine in the second line corresponds to the fifth line, so it is called "the蛊 of the乾 mother." Both the second and fifth lines are out of their proper positions, so it is said "not suitable for贞," meaning that change should be made to return to the correct position. The explanation from "兑为" to "Great Misfortune": Yu Fan's extraordinary imagery says that兑 represents the small, because兑 is the young girl, so it takes the image of smallness. The third and upper lines are both yang lines, so they have no correspondence but only slight regret; the nine in the third line is in its proper position, so even though it is within the hexagram of Da Guo, there is no great misfortune.

○「裕不」至「見吝」○此虞義也。虞注晉初六曰：坤弱為裕。孝經，孔子曰：父有爭子則身不陷於不義。四陰柔弱，不能爭父之過，故云裕不能爭也。大過初上皆陰，故本末弱。雜卦曰：兌見。故兌為見。初本乾也，四裕父蠱，陰弱不振，故初變應四則吝也。○「坤為」至「用譽」○此虞義也。繋下云：二多譽。故譽謂二。二五皆失位，二升居五，五降居二，是變而得正，故用譽也。

The explanation from "Yù bù" to "jiàn lìn" uses Yu Fan's interpretation: Yu Fan explains the first line of the "Jin" hexagram, saying "Kun's softness and weakness is called 'Yù'." In the "Xiao Jing," Confucius says that if a father has a son who dares to advise him, he will not fall into wrongdoing. The fourth line is a yin line, soft and weak, unable to advise the father on his mistakes, so "Yù" refers to the inability to advise. In the "Da Guo" hexagram, both the first line and the top line are yin, so the beginning and end are soft and weak. The "Za Gua Zhuan" says "Dui sees," so Dui represents "seeing." The first line originally belongs to Qian, but the fourth line is soft and weak, unable to rectify the father's mistakes, so when the first line changes to correspond with the fourth line, there will be a sense of regret. The explanation from "Kun wei" to "yong yu" also follows Yu Fan's interpretation: The "Xi Ci Xia Zhuan" says "the second line has much praise," so "yu" refers to the second line. Both the second and fifth lines are out of their proper positions. The second line ascends to the fifth position, and the fifth line descends to the second position, which is a change leading to correctness, so it is said "yong yu."

○「泰乾」至「之事」○此虞鄭義也。泰乾為王，坤為事。應在三，三體震，震為侯，故有王侯之象。此上皆虞義。虞氏謂坤象不見，故不事王侯也。鄭氏云：上九艮爻辰在戌，得乾氣，父老之象。虞謂泰坤為父，與鄭異也。

The commentary explains from "Tai Qian" to "Zhi Shi," incorporating both Yu Fan's and Zheng Xuan's interpretations: In the hexagram Tai, Qian represents the king and Kun represents the matter. The upper nine corresponds to the lower nine three, and the nine three is in the trigram Zhen, which represents princes. Therefore, there is an image of the king and princes. All of this is according to Yu Fan's interpretation. Yu Fan believes that the image of Kun is no longer apparent, hence the statement that it does not serve the king and princes. Zheng Xuan, on the other hand, says that the upper nine is the Gen line, with the line's celestial stem falling on Xu, receiving the energy of Qian, which represents the image of an old father. Yu Fan takes Kun as the father in the hexagram Tai, which differs from Zheng Xuan's approach to imagery.

詩四牡云：王事靡盬，不遑將父。又云：王事靡盬，不遑將母。蓼莪序云：刺幽王也，民人勞苦，孝子不得終養云云。若然，人臣事君，不以家事辭王事，故四牡有不遑將父、不遑將母之詩。至蓼莪之詩不能終養作詩刺王，是人臣親老，人君有聽其歸養之義。故王制載三王養老之事云：八十者一子不從政，九十者其家不從政。是不事王侯之事也。小雅笙詩序云：南陔，孝子相戒以養也；白華，孝子之潔白也。是親老歸養乃事之最高尚者，故臣不得事君，君猶高尚其所為之事也。此上皆鄭義也。

The Book of Songs, "Four Mules," says, "The king's duties never cease, there is no time to care for one's father," and also says, "The king's duties never cease, there is no time to care for one's mother." The preface to the poem "Luo E" says: This is a satire on King You of Zhou, where the people are laboring hard, and the filial sons cannot provide for their parents at the end of their lives. According to this, a subject should not use family matters as an excuse to avoid royal duties, so "Four Mules" has the lament of having no time to care for one's father and no time to care for one's mother. By the time of "Luo E," the poem is made to criticize the king because he cannot properly care for both parents. This shows that when a subject's parents are old, the ruler has a duty to allow him to return home to care for them. Therefore, the Book of Rites, "The King's System," records the practices of the Three Dynasties regarding the care of the elderly: an eighty-year-old person may have one son exempt from public service; a ninety-year-old person may have the whole family exempt. This is what is meant by "not serving the king and marquis." The preface to the Sheng poems of the Xiao Ya says: "Nan Gai" is about filial sons encouraging each other to care for their parents; "Bai Hua" is about the filial sons' pure conduct. This shows that when parents are old and return home to be cared for, it is the highest virtue, so even if a subject cannot serve the king, the king would actually praise him for keeping this virtue. All of this is according to Zheng Xuan's interpretation.

臨元亨利貞。注：陽息至二，與旁通。臨者，大也，陽稱大。二陽升五，臨長群陰，故曰臨。三動成既濟，故元亨利貞。至于八月有凶。注：臨消於。六月卦也，於周為八月，弒君父，故至于八月有凶。

The text says: The hexagram "Qin" (Approach) is greatly prosperous and favorable for maintaining the correct path. Hui Dong's commentary: Yang energy grows to the second line, and it is connected with the hexagram "Dun" (Retreat) (the original text here is missing the character "Dun"). "Qin" means great, and Yang is called great. Two Yang lines ascend to the fifth line, the ruler governs and commands all the Yin lines, hence it is called "Qin." When the third line changes, it becomes the hexagram "Ji Ji" (Completion), so it is said "Yuan, Heng, Li, Zhen." The text says: There is misfortune in August. Commentary: "Qin" declines into "Dun" (Retreat) (the original text here again lacks the character "Dun"), "Dun" is the hexagram of June, which corresponds to August in the Zhou calendar; at that time there is an image of a minister killing his sovereign and a son killing his father, hence it is said "there is misfortune in August."

疏：「陽息」至「利貞」○臨，陽息之卦，息初為復，至二成臨，故云陽息至二，與遯旁通，此上虞義也。臨者，大也，序卦文。陽息稱大。坤虛無君，二當升五以臨群陰，卦之所以名臨也。二升五，三動成既濟，故云元亨利貞也。

Hui Dong's commentary explains the passage from "Yang Qi" to "Li Zhen": The hexagram "Lin" represents the growth of yang energy. Yang begins to grow from the first line, which is the hexagram "Fu," and when it reaches the second line, it becomes "Lin." Therefore, it is said "Yang Qi zhi er." It is in opposition with "Dun." This is Yu Fan's view. "Lin is Da" comes from the "Xu Gua Zhuan." Yang energy growing is called "Da." The fifth line is empty and lacks a ruler, so the line nine in the second position should ascend to the fifth position to govern all the yin lines. This is why the hexagram is named "Lin." When the line nine in the second position ascends to the fifth position, the third line changes to form "Ji Ji," hence "Yuan Heng Li Zhen."

○「臨消」至「有凶」○此虞義也。臨與旁通。者，陰消之卦，於消息為六月，於殷為七月，於周為八月。故鄭氏注云：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。是其義也。若然，周後受命而建子，其法於此乎。

The explanation from "临消" to "有凶" uses Yu Fan's interpretation: The hexagram "Qin" (Governing) and "Dun" (Retreating) are complementary. The original text is missing the character "Dun." The hexagram "Dun" represents the decline of yang energy and is associated with the sixth month in the twelve lunar months, the seventh month in the Yin calendar, and the eighth month in the Zhou calendar. Zheng Xuan commented that the hexagram "Qin" corresponds to the time when the handle of the Big Dipper points to the "Chou" sign, which is the first month of the Yin calendar. During King Wen's time, King Zhou was unjust, so this hexagram was used to serve as a warning for the Yin dynasty, also showing the intention of the Zhou dynasty to change the beginning of the year from the Yin calendar to the Zhou calendar. The hexagram "Qin" begins its influence in the second month of the Zhou calendar and continues through the seventh month, until the eighth month when the hexagram "Dun" takes over. This is the meaning. According to this, the Zhou dynasty later established the first month as the beginning of the year based on the "Zi" sign, which probably originated from this.

陰消至。艮子弒父，至三成否，坤臣弒君，故云弒君父。遯於周為八月，故至于八月有凶也。臨言八月，復言七日者，復陽息之卦，故言日；臨之八月。也，陰消之卦，故言月。詩豳風：一之日，周正月也；二之日，殷正月也；三之日，夏正月也；四之日，周四月也。皆稱日。陰始於巳，故自夏四月建巳以下則稱月，與易同也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Month Builder = Month Builder Third Line = Third Line The retreat of Yin energy reaches the hexagram 《Dun》 (the original text lacks the character "遁"), where Gen (Mountain) symbolizes the image of a son killing his father; when it retreats further to the third line, it becomes the hexagram 《Pou》, where Kun (Earth) symbolizes the image of a minister killing his sovereign, hence it is said "to kill the sovereign and father." 《Dun》 corresponds to the eighth month in the Zhou calendar, hence it is said "until the eighth month there is misfortune." 《Lin》 refers to "eight months" while 《Fu》 refers to "seven days," because 《Fu》 is the hexagram of Yang's growth, hence it is called "day"; 《Lin》 refers to the eighth month, which is 《Dun》 (the original text lacks the character "遁"), belonging to the hexagram of Yin's retreat, hence it is called "month." In the 《Book of Songs · Bin Feng》, "one day" refers to the first month of the Zhou calendar, "two days" refers to the first month of the Yin calendar, "three days" refers to the first month of the Xia calendar, and "four days" refers to the fourth month of the Zhou calendar, all called "day"; Yin energy begins at Si, so from the fourth month of the Xia calendar (which is the month of Si) onwards, it is called "month," which is consistent with the usage in the 《I Ching》.

初九咸臨貞吉。注：咸，感也。得正應四，故貞吉。九二咸臨吉無不利。注：陽感至二，當升居五，群陰相承，故無不利。六三甘臨無攸利既憂之無咎。注：甘謂二也，二升五臨三，故曰甘臨。三失位無應，故無攸利。坎為憂，動成泰，故既憂之無咎。

The first line, Nine at the Beginning, uses the virtue ofsympathetic response to govern below, maintaining correctness and achieving good fortune. Hui Dong's commentary says: "Xian" refers to感应; the first line occupies the correct position and corresponds with the sixth line in the fourth position, hence "Zhen Ji". The second line, Nine in the Second, uses the virtue of感应 to govern below, resulting in good fortune and no adverse outcomes. Self-commentary: Yang energy feels and generates up to the second line, which should ascend to the fifth line, with all yin lines reverently following, hence "wu bu li". The third line, Six in the Third, uses a sweet and pleasant attitude to govern below, bringing no benefit; once there is worry and caution, there is no fault. Self-commentary: "Gan" refers to Nine in the Second; Nine in the Second ascends to the fifth line and governs the third line, hence "Gan Lin". The third line is out of position and has no corresponding line, hence "wu you li". Kan represents worry, and the third line's movement leads to calmness and the formation of Tai, hence "ji you zhi, wu jiu".

六四至臨無咎。注：至，下也，謂下至初應，當位有實，故無咎。六五知臨大君之宜吉。注：坤為知，五者帝位，大君謂二也，宜升上居五位，吉。以乾通坤，故曰知臨大君之宜吉也。上六敦臨吉無咎。注：應在三，上欲因三升二，過應於陽，敦厚之意，故曰敦臨吉無咎。

The fifth line, reaching the limit of approach, has no fault. Hui Dong's commentary says: "To reach" refers to the downward direction, indicating a connection with the first line. The fifth line holds a proper position and its corresponding line is a yang line, hence no fault. The fifth line, using wisdom to approach below, is what a great sovereign should do, thus it is auspicious. Commentary: The trigram坤 represents wisdom; the fifth line is the position of the sovereign. "Great sovereign" refers to the second line, which should ascend to the fifth position, hence it is auspicious. Using the qi of Qian to penetrate the body of Kun, it is said, "Wisdom in approach, the proper way for a great sovereign, auspicious." The sixth line at the top, using the virtue of sincerity to approach below, is auspicious and has no fault. Commentary: The sixth line corresponds with the third line below; it wishes to use the third line to promote the second line to ascend, passing beyond its original position to correspond with a yang line. This is the sincere intention, hence it is said, "Sincere in approach, auspicious, no fault."

疏：「咸感」至「貞吉」○此虞義也。咸，感也，咸彖傳文。感猶應也。卦惟初與四、二與五二氣感應，故謂之咸。初應四，故咸臨。得位，故貞吉也。○「陽感」至「不利」○此荀義也。二正應五，五虛無君，故云陽感至二當升居五也。二升五位，群陰承之，故無不利也。

Hui Dong's commentary explains from "sensibility" to "auspiciousness" using Yu Fan's view: "Xian" means sensibility, derived from the Commentary on the Judgment of the Hexagram Xian; sensibility refers to mutual response. This hexagram has only two pairs of lines that correspond: the first and fourth, and the second and fifth. Therefore, it is called "Xian." The initial line responds to the fourth, so it is said "Xian Lin"; it also occupies the correct position, hence "Zhen Ji." The following explanation from "Yang sensibility" to "unfavorable" uses Xun Shuang's view: the second line corresponds correctly with the fifth, but the fifth line is empty and lacks a ruler, so Yang energy feels and generates up to the second line, which should ascend to the fifth position. When the second line ascends to the fifth position, all the yin lines come to support it, hence "no unfavorable outcome."

○「甘謂」至「無咎」○董子曰：甘者，中央之味也。二居中行和，故甘謂二。二升五而臨三，故曰甘臨。三位不當，無應於上，故無攸利。五體坎，坎為加憂，故為憂。董子曰：凡人有憂而不知憂者凶，有憂而深憂之者吉。三知不正，息泰得正，憂釋咎除，故無咎也。

Gan refers to the taste of the center. Nine in the Second occupies the central position and acts in a harmonious manner, so "Gan" refers to Nine in the Second. Nine in the Second ascends to the Fifth and oversees Six in the Third, hence "Gan Lin." Six in the Third occupies an improper position and has no corresponding line above, thus "wu you li." The Fifth Line is in the trigram Kan, which represents worry, so the image is of sorrow. Dong Zhongshu also said: if a person has something to worry about but does not realize it, it is凶; if a person has something to worry about and deeply fears it, it is吉. Six in the Third realizes its own incorrect position, follows the yang line and forms Tai, thus attaining correctness, the sorrow is dispelled, and the harm is removed, hence "wu jiao."

○「至下」至「無咎」○此虞義也。至從一，一，地也，初為地，在下，故云至下也。四正應初，故謂下至初。應初陽為實而又當位，故云當位有實而無咎也。○「坤為」至「吉也」○坤為知，虞義也。知讀為智。中庸曰：唯天下至聖為能聰明睿知足以有臨。故曰知臨也。

The following explanation from "Zhi Xia" to "Wu Jiao" uses Yu Fan's interpretation: The character "Zhi" is composed of "Yi" (one), which represents earth; the first line (initial line) is earth, located at the very bottom, so "Zhi" refers to the lower position. The sixth line at the fourth position (six in the fourth) corresponds to the first line (nine at the beginning), so it moves downward to the first line. The corresponding first line is a yang line representing reality, and the sixth line at the fourth position itself occupies a proper position, thus "being in a proper position with reality" leads to no fault. The following explanation from "Kun Wei" to "Ji Ye": "Kun Wei Zhi" is Yu Fan's interpretation; "Zhi" is read as "Zhi" (wisdom). The "Zhongyong" says: only the most sage person in the world can be wise and intelligent enough to govern above and oversee below. Therefore, it is said "Zhi Lin" (wisdom governing).

五者帝位以下荀義也。五為天子，故云帝位。乾鑿度曰：臨者，大也，陽氣在內，中和之盛應於盛位，浸大之化行於萬民，故言宜處王位，施大化為大君矣，臣民欲被化之辭也。又曰：大君者，與上行異也。鄭彼注云：臨之九二有中和美異之行應於五位，故曰百姓欲其與上為大君。皆言二升五之義，故云大君謂二也。

"The five lines represent the imperial position." This is Xun Shuang's view: the fifth line is the position of the Son of Heaven, hence called the imperial position. The "Qian Zao Du" says: "Lín" means great; yang energy is within, and the fullness of harmonious virtue corresponds to the exalted position, with widespread and penetrating moral influence extending to all people, hence it is suitable for the ruler to occupy the position and implement great governance—this is the tone of the people hoping to receive moral guidance. The "Qian Zao Du" also says: the so-called great ruler differs from the actions of those above. Zheng Xuan's commentary says: the nine two in "Lín" has virtuous and harmonious conduct, and corresponds to the fifth line, hence the people hope it will share the position of the ruler as a great ruler. All these are discussing the meaning of the nine two rising to the fifth line, hence "great ruler" refers to the nine two.

以乾通坤，故曰知臨。二居五位而施大化，成既濟之功，是大君之宜，故曰吉也。○「應在」至「無咎」○此荀義也。上本應三，兩陰無應。二本陽也，上欲因三升二，故云過應於陽。升二而成既濟之功，是上敦厚之意。鄭注樂記云：敦，厚也。坤為厚，故曰敦臨吉無咎也。

By connecting the energy of Qian to the body of Kun, it is said "to know the approach." Nine in the Second occupies the central position and carries out great transformation, achieving the accomplishment of Ji Ji, which is exactly what a great ruler should do, hence it is said "auspicious." The following explanation, from "should be" to "no blame," follows Xun Shuang's view: Upper Six should correspond to Six in the Third, but since both lines are yin, there is actually no correspondence; Nine in the Second is originally a yang line, and Upper Six wishes to use Six in the Third to promote Nine in the Second to ascend, hence it goes beyond its position to correspond to a yang line. When Nine in the Second ascends and achieves the accomplishment of Ji Ji, this is the sincere intention of Upper Six. Zheng Xuan's commentary on the Li Ji's Yue Ji says: "Dun" means thick. Kun represents thickness, hence it is said "Dun Lin, auspicious, no blame."

觀盥而不觀薦。注：觀，反臨也。以五陽觀示坤民，故稱觀。盥，沃盥；薦，羞牲也。坎為水，坤為器，艮手臨坤，坎水沃之，盥之象也，故觀盥而不觀薦。馬氏謂盥者，進爵灌地以降神也。祭祀之盛莫過於初盥，及神降薦牲，其禮簡略，不足觀也。故孔子曰：禘自既灌而往者，吾不欲觀之矣。有孚顒若。注：孚信謂五。顒顒，君德有威；容貌若順也。

The hexagram "Guan" (Observation) focuses on the washing and offering of wine but does not observe the presentation of sacrificial animals. Hui Dong's commentary states: "Guan" is the reversed hexagram of "Lin." With the yang virtue of the fifth line revealing a model for the people below, represented by the earth, it is called "Observation." "Guàn" refers to the ritual of washing hands and pouring wine on the ground to invite the spirits, while "jiàn" refers to presenting the sacrificial animals. Kan represents water, Kun represents the vessel, and Gen represents the hand resting on Kun. Using Kan water to wash and pour is the image of "guàn," hence it is said "observe the washing but not the presentation." Ma Rong believed that "guàn" refers to pouring wine into the ground to invite the spirits. The grandeur of the sacrificial rites does not surpass the initial washing and pouring. Once the spirits have descended, the presentation of animals becomes simpler and is not worth observing. Therefore, Confucius said: After the pouring of wine in the禘 ritual, I do not wish to observe further. The text says: With sincere faith and respectful admiration. Commentary: "Fú xìn" refers to the nine in the fifth line; "yóng yóng" describes the majesty of the king's virtue, while "ruò" indicates a gentle appearance.

疏：「觀反」至「之矣」○此虞馬義也。雜卦曰：否泰反其類也。卦有反類，故復彖傳曰：剛反動。虞彼注云：剛從艮入，坤從反震。是艮為反震也。觀六二窺觀利女貞，虞注云：臨兌為女，兌女反成巽。是兌為反巽也。又虞註明夷曰反也，注益曰反損也，注漸曰反歸妹也。一說復亨剛反，復為反剝，與此經觀反臨皆卦之反也。

Hui Dong's commentary discusses the concept of reversal from "guan fan" to "zhi yi", incorporating both Yu Fan's and Ma Rong's interpretations. The "Zagua Commentary" states "pí tài fǎn qí lèi yě", indicating that hexagrams have reciprocal relationships of the same type. Therefore, the "Tu" Commentary of the "Fu" hexagram says "gāng fǎn dòng", and Yu Fan's annotation explains that the yang line moves from Gen to Kun, with Kun being transformed from Zhen, which is Gen reversing Zhen. In the "Guan" hexagram, line six two says "kuī guān, lì nǚ zhēn", and Yu Fan's annotation states that the "Lin" hexagram's Dui represents female, and when Dui reverses, it becomes Xun, which is Dui reversing Xun. Yu Fan also annotates "Mingyi" as reversing "Jin" (the original text lacks the character "Jin"), and "Yi" as reversing "Sun", and "Jian" as reversing "Gui Mei". Another interpretation says that the "Fu" hexagram "hēng, gāng fǎn" indicates that "Fu" reverses "Bo". These along with the original text's "Guan" reversing "Lin" all belong to the concept of hexagram reversal.

若荀氏之義，其注繫上鼓之舞之以盡神云：鼓者，動也；舞者，行也。謂三百八十四爻動行相反，其卦所以盡易之蘊。此謂六十四卦動行相反，乃乾坤屯蒙之類，非僅反類之謂。又否泰之反類則兼旁通，唯觀反臨，明夷反，益反損，漸反歸妺，復反剝，艮反震，兌反巽乃反卦，非旁通也。又虞註上繋同人九五爻辭云：同人反師。又以旁通為反卦，所未詳也。

As for Xun Shuang's view, when he commented on the passage "drumming and dancing to exhaust the divine" in the "Transmission of the Commentary on the Hexagrams," he said that "drumming" represents motion and "dancing" represents action. This means that the movement and action of the 384 lines are opposite to each other, and thus each hexagram can fully reveal the profound meaning of the Book of Changes. This refers to the opposite movement and action of the sixty-four hexagrams, indicating pairs of hexagrams such as Qian and Kun, Tun and Meng, which are not merely repetitions of the same type. Moreover, the opposites of "Po" and "Tai" also have a relationship of mutual communication; only "Guan" is opposite to "Lin," "Mingyi" to "Jin" (the character "Jin" is missing in the original text), "Yi" to "Sun," "Jian" to "Gui Mei," "Fu" to "Po," Gen to Zhen, and Dui to Xun are purely opposite hexagrams, not mutual communication. Additionally, Yu Fan, in commenting on the "Nine in the Fifth" line of the "Hexagram of Tongren," cited the line statement as "Tongren is opposite to Shī," which treats mutual communication as the opposite hexagram, and this point remains unclear.

彖傳曰：中正以觀天下。中正謂五，坤為民，故以五陽觀示坤民名為觀也。鄭氏謂艮為鬼門，又為宮闕，地上有木而為鬼門宮闕者，天子宗廟之象。此取觀象而言。釋宮曰：觀謂之闕。虞義或當然也。

The Commentary on the Judgment of the hexagram Observing says, "Observing by the central and correct," where "central and correct" refers to the Nine in the Fifth. The hexagram K'un represents the people, so the Yang virtue of the fifth line is used to display a model for the people, hence the name Observing. Zheng Xuan believed that Ken represents the gate of ghosts and the palace; when there is wood on the ground forming the gate and palace, it is the image of the Son of Heaven's ancestral temple. This is taking the image from the terrace and pavilion of the ancestral temple. The Er Ya says: the terrace and pavilion beside the gate are called "que." Yu Fan took the meaning of terrace and pavilion, and perhaps this should be understood in the same way.

祭統曰：獻之屬莫重於祼。字亦作灌，義取於坤地之觀。周禮鬱人掌祼器，凡祼事沃盥，故云盥，沃盥。郊特牲曰：既灌然後迎牲，迎牲而後獻薦。是薦在灌後，故云薦，羞牲也。上之三，五體坎，故坎為水。形而下謂之器，故坤為器，謂沃盥器也。以艮於臨坤器而以坎水沃之，故云盥之象也。

The Li Ji · Ji Tong says: there is no more solemn ritual of offering than the "guan" ceremony. The character "guan" is also written as "guan," deriving its meaning from the observation of the earth (Kun) receiving the flow of water. In the Zhou Li, the Yu Ren is in charge of the vessels used in the "guan" ritual. When performing the "guan" ritual, one must first wash one's hands, so the commentary says "guan" means to wash and offer. The Jiao Te Sheng says: first perform the "guan" ritual, then welcome the sacrificial animal; only after welcoming the animal is the offering of the animal presented. This shows that the offering comes after the "guan" ritual, so the commentary says "jian" refers to the offering of the animal. When the top line descends to the third line, the fifth line forms the body of the Kan hexagram, so Kan represents water. The concrete vessel used in the ritual is called "qi," so Kun represents the vessel, referring to the vessel used for washing. Using the mountain (Gen) hand to oversee the Kun vessel and pouring Kan water over it, this is the image of the washing and offering ritual. (Note: the original text seems to be missing the character "shou" in the phrase "with the mountain hand overseeing the Kun vessel.")

鬱人祼事沃盥，故盥與灌通。觀灌而不觀薦，乃禘禮配天之祭。故馬氏謂盥者進爵灌地以降神也。配天之禘灌禮最盛，古文作祼。周監二代而制禮，大宗伯以肆獻祼享先王，典瑞祼圭有瓚以肆先王，以祼賓客，則祼一事有三節：肆者，實而陳之；祼者，將而行之；獻者，奉而進之。實以彝祼之陳，將以瓚祼之行，獻以爵祼之成，故曰肆祼獻祭。

The person in charge of the naked sacrifice, the Gu, is responsible for performing the washing ceremony, so "guan" and "guan" are considered the same. Observing the pouring of wine but not the offering of food refers to the禘 ritual, which is a sacrifice to Heaven. Therefore, Ma Rong said that "guan" means pouring wine from the sacrificial vessel onto the ground to summon the spirits. In the禘 sacrifice, which is offered to Heaven, the pouring ceremony is the most elaborate. The ancient text writes this as "guan." The Zhou dynasty combined the practices of the Xia and Shang dynasties in establishing rituals: The "Zhou Li · Da Zong Bo" states, "Using the offering of wine and the naked sacrifice to honor the former kings," and the "Dian Rui" mentions that the jade zhan is paired with the guan gui, used to present offerings to the former kings and also to perform the naked sacrifice for guests. This shows that the naked sacrifice involves three stages: "Si" refers to setting out the sacrificial animals fully, "guan" refers to carrying out the ceremony with the vessel, and "xian" refers to presenting the wine vessel. The ritual vessel is used for the setting out of the naked sacrifice, the jade zhan is used for the performance of the naked sacrifice, and the wine vessel is used for the final stage of the naked sacrifice. Therefore, it is said "Si guan xian jia."

天無灌而禘有灌者，宣三年公羊傳說配天之義云：王者曷為必以其祖配。自內出者無匹不行，自外至者無主不止。自內出者無匹不行，南郊配天也；自外至者無主不止，明堂配天也。明堂之配天帝，異饌亦異其禮，故天無灌而祖有灌。以灌禮降神，推人道以接天，所謂自外至者無主不止，故云祭祀之盛，莫過於初盥也。

The ritual of sacrificing to Heaven does not include the rite of pouring wine, whereas the禘 sacrifice does include it. In the explanation of the meaning of "coexisting with Heaven" in the "Gongyang Zhuan" for the third year of Duke Xuan, it says: Why must a king use his own ancestors to accompany Heaven? Because what comes from within cannot proceed without a partner; what comes from outside cannot stay without a master. "What comes from within without a partner cannot proceed" refers to the southern altar where Heaven is paired with the earth; "what comes from outside without a master cannot stay" refers to the Bright Hall where Heaven is paired with the human realm. The Bright Hall sacrifices to the Heavenly Emperor with different offerings and different rites, hence the sacrifice to Heaven does not include the pouring rite, while the ancestral sacrifice does. Using the pouring rite to summon spirits is a way of guiding Heaven through human affairs, which aligns with the principle "what comes from outside without a master cannot stay." Therefore, the grandeur of the sacrificial rites has no equal to the initial washing ceremony.

禘行於春夏，物未成孰，薦禮獨略，故云神降薦牲，其禮簡略，不足觀也。引孔子語者，論語文。穀梁傳曰：常視曰視，非常曰觀。灌禮非常，薦為常禮，故曰觀盥而不觀薦。吾不欲觀，非不欲觀也，所以明灌禮之特盛，與此經觀盥而不觀薦同義，故虞氏王弼亦皆引以為證。孔安國謂魯禘亂昭穆，聖人不欲觀，失其義矣。

The禘 sacrifice is held in the middle of spring and summer, when all things have not yet matured, and the rites of offering are particularly simple. Therefore, the commentary says that when the spirits descend and the sacrificial animals are presented, the rites are simple and not worth watching. The quotation from Confucius cited in the commentary comes from the Analects. The Guliang Commentary states that ordinary observation is called "shi" (viewing), while extraordinary events are called "guan" (witnessing). The rite of pouring wine is an extraordinary rite, while offering the sacrificial animal is a regular rite. Therefore, it says "one witnesses the pouring but does not witness the offering." Confucius says "I do not wish to watch," which is not really his unwillingness to watch, but rather a way of indicating that the rite of pouring wine is especially grand, sharing the same meaning as the text's "witnessing the pouring but not the offering." Therefore, Yu Fan and Wang Bi both cite it as evidence. Kong Anguo says this is because the state of Lu had disorder in the sequence of the ancestral line, and the sage did not wish to watch, which would lose the original meaning.

○「孚信」至「順也」○此虞義也。坎為孚，故孚信謂五。虞彖注引詩云：顒顒卬卬，如珪如璋。珪璋，祼玉。君祼以圭瓚，亞祼以璋瓚。顒顒，溫貌；卬卬，盛貌，祼之儀也。鬱人詔之，故謂君德有威，容貌若順也。釋詁文，謂觀君子之德容而順其化也。

The explanation from "Fa Xin" to "Shun Ye" uses Yu Fan's interpretation. Kan represents faithfulness, so "Fa Xin" refers to the Nine in the Fifth. Yu Fan's Commentary on the Judgment cites the Book of Poetry, saying "Yong Yong Ang Ang, Ru Gui Ru Zhang"—Gui and Zhang are jade used in the ritual of Gua, where the king uses the Gui Zhan for the main offering and the second offering is made with the Zhang Zhan. "Yong Yong" describes a gentle appearance, and "Ang Ang" describes grandeur, both referring to the demeanor during the Gua ritual. Yu Ren, standing by, announces the ritual procedures, hence the king's virtue is majestic, and his appearance is gentle. "Ruo" is interpreted as "shun," from the Er Ya · Xi Gu, meaning that the common people observe the virtue and appearance of the gentleman and follow his teachings.

馬氏云：孚，信也；顒，敬也。以下觀上，見其至盛之禮，萬民信敬，故有孚顒若。馬以孚信顒敬為萬民信敬，即下觀而化之事。虞以孚與顒顒屬君，若屬民，與馬異也。

Ma Rong said: "Fu" means trust, and "Yong" means respect. The lower position looks up to the upper position, seeing the most exalted rites, so the people thus become trustworthy and respectful, hence it is said "there is trust and respect as if towards the heavens." Ma Rong attributes both "Fu" (trust) and "Yong" (respect) to the people, which is exactly what the Commentary on the Judgment refers to as the people observing and being transformed by the superior. Yu Fan, on the other hand, assigns "Fu" and "Yong" to the ruler, and only assigns "ruo" to the people, which differs from Ma Rong's interpretation.

初六童觀小人無咎君子吝。注：艮為童，以小觀上，故童觀。初位賤，又陰爻，故小人無咎，君子則吝矣。馬氏以為童，獨也。六二窺觀利女貞。注：竊觀稱窺。二離爻，離為目，為中女。互體艮，艮為宮室，坤為闔戶，女目近戶，窺觀之象。二陰得正應五，故利女貞，利不淫視也。

The first line, "Initial Six," is like a child's shallow observation. The petty person has no fault, but the gentleman incurs shame and regret. Hui Dong's commentary says: "Gen represents a child. Observing those above with a humble and small body is called 'child observation.' The first line is in a low position and is a yin line, so the petty person has no blame, but the gentleman incurs shame and regret." Ma Rong, however, thought "child" meant "alone." The second line, "Six in the Second," is like peeking through a door crack, which benefits a woman to maintain proper virtue. The commentary says: "Peeping is called 'kui.'" The second line is the Li line, which represents the eye and the middle daughter; the interacting lines form Gen, which represents a dwelling, and Kun represents a closed door. A woman's eye close to the door is the image of peeping. The second line is a yin line in a yin position and is correct, and it corresponds with the fifth line, so "benefits the woman to maintain proper virtue," meaning it is beneficial for her not to look sideways.

六三觀我生進退。注：我謂五。臨震為生，巽為進退。觀於五，故進；下於四，故退。象曰：未失道也。六四觀國之光利用賓于王。注：坤為國。上之三體離，離為光，故觀國之光。王謂五，四陽稱賓，變坤承五，坤為用，為臣，故利用賓于王。

The third line says: Observe the way of my birth and nurture to determine advancement or retreat. Hui Dong's commentary says: "I" refers to the nine in the fifth line. The trigram Zhen (Thunder) is present in the reversed trigram Lin (Approach), which represents birth; Xun (Wind) represents advancement and retreat. Looking upward to the nine in the fifth line is advancement; retreating to below the fourth line is retreat. The Image Commentary says: This does not lose the proper path. The fourth line says: Observe the brilliance of the state, which is favorable for serving as a guest to the king. Commentary: The trigram Kun (Earth) represents the state; the top line descending to the third line forms the trigram Li (Fire), which represents light, hence "observing the state's brilliance." "King" refers to the nine in the fifth line; the fourth line is originally a yang line, so it is called "guest"; it transforms into Kun and serves the nine in the fifth line, with Kun representing use and minister, hence "favorable for serving as a guest to the king."

九五觀我生君子無咎。注：大觀在上，為群陰所觀，故觀我生。五正位處中，故君子無咎。上九觀其生君子無咎。注：應在三，三體臨震，故觀其生。君子謂三，之三得正，故無咎。

The text says: Nine in the Fifth, observing my way of nurturing, the gentleman has no fault. Hui Dong's commentary: A great virtuous ruler is above and presents an admirable appearance, being looked up to by all the yin lines. Therefore, it is said 'observe my birth.' Nine in the Fifth occupies the correct position and is in the center, so the gentleman has no fault. The text says: Nine at the Top, observing his way of nurturing, the gentleman has no fault. Commentary: Nine at the Top corresponds below with Six in the Third. Six in the Third is in the changing position of the hexagram 'Approaching,' which is the trigram Zhen (Thunder). Therefore, it is said 'observe his birth.' 'The gentleman' refers to Nine in the Third. The top line descends to the third position and attains correctness, so there is no fault.

疏：「艮為」至「獨也」○艮少男，故為童。童觀，觀五也。呂氏春秋曰：上尊下卑則不得以小觀上。以小觀上，故曰童觀。初為元士，故位賤。又陰爻為小人，故無咎。陽稱君子，故吝。此兼虞義。初稱獨，故馬氏以為童獨也，義亦通耳。

Hui Dong's commentary explains from "Gen as" to "solitude": Gen represents the Young Male, so it takes the image of a child. The term "child's view" refers to looking up to the Nine in the Fifth. The "Lüshi Chunqiu" says that those above are respected and those below are humble, so one cannot look down upon those above with a humble and small position. The initial line is precisely in a humble and small position looking up to those above, hence called "child's view." The position of the first line is equivalent to that of a lower official, hence it is considered lowly; it is also a yin line representing a petty person, so there is no blame for a petty person. A yang line is called a gentleman, so there is shame and regret for a gentleman. This incorporates the meaning from Yu Fan. The first line also has the meaning of "solitude," so Ma Rong interpreted "child" as "solitude," and the reasoning is also reasonable.

○「竊觀」至「視也」○竊觀稱窺，虞義也。竊觀非正視，故曰窺。方言曰：窺，視也。凡相竊視，南楚謂之窺。故知竊觀稱窺。說文云：窺，閃也。閃亦不正之義。六二離爻，離為目，為中女，皆說卦文。艮為宮室，坤為闔戶，亦虞義也。二以離目窺坤戶，窺觀之象。二陰為女，居中得正，上應九五，故利女貞。曲禮曰：毋淫視。邪視曰淫視。利女貞，謂不淫視也。此兼虞義。

I have observed that "kui" refers to looking secretly, according to Yu Fan. Secretly looking is not proper looking, hence it is called "kui." The "Classic of Speaking and Writing" says "kui" means looking; whenever people look secretly, in southern Chu they call it "kui." From this we know that secretly looking is called "kui." The "Explanation of Characters" says "kui" means looking through a crack, and "shan" also implies something improper. The second line is the line of Li, which represents the eye and the middle daughter, both from the "Transmission of the Hexagrams." Gen represents a house and Kun represents a closed door, also according to Yu Fan's symbolic interpretations. The second line, being a yin line, represents a woman, is in the central position and upright, and corresponds to the fifth line, hence "favoring the woman's constancy." The "Rites of the Rituals" says "do not look lustfully," and looking askew is called "lustful looking." "Favoring the woman's constancy" means benefiting from not looking lustfully. Here both Yu Fan's meaning is taken into account.

○「我謂」至「道也」○此荀虞義也。五為卦主，爻辭與五同，故我謂五。虞氏謂坤為我，非也。震為反生，故為生。生猶性，故京氏謂性行是也。巽為進退，說卦文。三陽位，陽主進；六陰爻，陰主退，故有進退之義。進觀於五，進也；退居四下，退也。故曰觀我生進退。進退皆合於道，故象曰：未失道也。

From "I say" to "the way," this explanation incorporates both Xun Shuang's and Yu Fan's interpretations: the nine in the fifth position is the main element of the entire hexagram. The line statement of the sixth in the third position is the same as that of the nine in the fifth, so "I" refers to the nine in the fifth. Yu Fan's assertion that the earth is "I" is incorrect. The zhen trigram represents reverse generation, so it is taken as "birth." "Birth" is also "nature," so Jing Fang interprets it as nature and conduct. The xun trigram represents advancing and retreating, as stated in the "Sayings on the Trigrams." The third position is a yang position, where yang is associated with advancement; six is a yin line, where yin is associated with retreat, hence the meaning of advancing and retreating. Looking up to the nine in the fifth position is advancing; retreating to below the fourth line is retreating. Therefore, it is said "observing my birth, advancing and retreating." Whether advancing or retreating, both conform to the right path, so the "Image Commentary" says "not losing the way."

○「坤為」至「於王」○聘禮記歸大禮之日有請觀之禮。吳季札聘魯請觀於周樂，晉韓起聘魯觀書於太史氏皆其事。鄭氏謂聘於是國欲見宗廟之好，百官之富，故曰觀國之光。謂之觀光者，禮樂詩書光於千古，威儀辭氣光在一身。蓋以大觀在上，故急欲觀其盛焉。此觀光謂朝也。

The explanation from "Kun Wei" to "Yu Wang" states: The "Rites of Zhou: The Ceremony of State Visits" records that on the day of returning the great ceremony, there was a ritual of inviting people to observe. When Wu's Ji Zha visited Lu, he requested to view the Zhou music; when Jin's Han Qi visited Lu, he viewed the books in the office of the Grand Historian. These all belong to such cases. Zheng Xuan believed that when one went on a state visit to another country, he wished to see its ancestral temple's beauty and the prosperity of its officials, so he said "to observe the country's glory." The reason it is called "gazing upon the light" is that the radiance of rites, music, poetry, and books shines through the ages, and the dignity and eloquence of conduct and speech shine in one person. Because there is a great virtuous ruler above who can be observed, one urgently wishes to see his splendor. Here, "gazing upon the light" refers to the act of state visitation.

上之三體離，離為日，故為光。五本乾也，乾為王，故王謂五。四陽為否四也，陰在下，故四陽稱賓，姤初六不利賓是也。陰消乾體，坤上承九五，故云消乾承五。坤為用，為臣，虞義也。

The top line descends to the third line forming the structure of the Li trigram, which represents the sun, so the image taken is light. The fifth line originally belongs to the Qian trigram, which represents the king, so "king" refers to the nine in the fifth position. The yang line of the fourth position was originally the yang line of the fourth position in the Po hexagram, but now it is in a yin position below, so the yang line in the fourth position is called "guest." The line "It is not advantageous for the guest" in the Gou hexagram's initial line is used in this way. Yin energy erodes the Qian trigram, and the Kun trigram ascends to support the nine in the fifth position, so it is said that the Qian trigram is eroded and the five is supported. The Kun trigram represents use and the minister, which is how Yu Fan interpreted it.

觀之言灌，大饗有祼賓之禮，故典瑞雲祼圭有瓚以肆先王，以祼賓客。四為三公，上公王禮再祼。洛誥：祼於太室。太室者，明堂之中央室也。而稱王賓，則賓于王者惟祼禮為盛，故利用賓于王也。

The character "guan" contains the meaning of pouring libations for sacrifice. In the grand feast ceremony, there is a section called "guan bin," where a libation is offered to the guests. Therefore, the "Rites of Zhou · Classic of Ritual Objects" states that a jade zhan is paired with the guan gui, used to present offerings to the former kings and also to perform the guan sacrifice for the guests. The fourth line corresponds to the position of the Three Dukes, and the supreme dukes, following the king's rites, perform the guan ceremony twice. The "Book of Documents · Luo Guo" says "guan in the Great Hall," where the Great Hall refers to the central room of the Mingtang. The classic refers to "the king's guest," indicating that only the guan ritual is most elaborate for those serving as the king's guest. Therefore, it is said "it is advantageous to serve the king as a guest."

○「大觀」至「無咎」○五以陽居上，陽稱大，故大觀在上。四陰仰五陽，是為群陰所觀，故云觀我生也。觀陰消之卦，乾鑿度剝五為小人，消觀成剝，則有咎矣。今五正位處中，故君子無咎也。○「應在」至「無咎」○此虞義也。其謂三也。上應在三，三體臨震，謂反臨三體震也。震為生，故觀其生。君子謂三者，三失位，上之三得正，故稱君子無咎也。

From "Great View" to "No Fault": The nine in the fifth line holds a yang line in the upper position. Yang is called great, so it is said "Great View is above." Four yin lines look up to this yang line, meaning they are observed by many yin lines, so it is said "Observing my origin." The hexagram of "Observation" belongs to the category of yin decline. The "Dian Zao Du" takes the fifth line of "Peeling" as a small person; if "Observation" continues to decline into "Peeling," there will be fault. Now the nine in the fifth line is in the correct position and in the center, so it is said "the gentleman has no fault." The following explanation from "Should Be" to "No Fault" uses Yu Fan's interpretation: "Its" refers to the nine in the third line. The top line responds to the third line. The commentary says "the third line is in the body of Zhen," meaning the hexagram of "Observation" reverses into "Approaching," and the third line is in the body of Zhen. Zhen represents life, so it is said "Observing its origin." The reason "the gentleman" refers to the nine in the third line is that the nine in the third line is out of position. When the top line moves down to the third position, it becomes correct, so it is called the gentleman has no fault.

噬嗑亨利用獄。注：否五之初，頤中有物曰噬嗑。五之初，剛柔交，故亨。坎為獄，艮為手，離為明。四以不正而繫於獄，上當之三，蔽四成豐，折獄致刑，故利用獄。坤為用也。

The hexagram Shihhe is auspicious and favorable for the application of punishment. Hui Dong's commentary says: This hexagram is formed by the fifth line of the hexagram Po moving down to the first position. The mouth and the cheek contain something, which is called "Shihhe." The fifth line moving down to the first position results in the combination of yin and yang, hence the auspiciousness. Kan represents prison, Gen represents the hand, and Li represents clarity. The fourth line is in an improper position and is confined in prison. The top line should move down to the third line, cutting off the fourth line to form the hexagram Feng, which corresponds to the meaning of adjudicating cases and applying punishment, hence it says "favorable for the use of prison." Kun represents "use."

疏：卦自否來，九五之坤初。二陽四陰，外實中虛，頤象也。九四以不正閒之，象頤中有物。彖傳曰：頤中有物曰噬嗑。物謂四也。噬，囓也，囓而合之，故曰噬嗑。乾剛坤柔，乾五之坤初，坤初之乾五，剛柔交，故亨也。

Hui Dong's commentary says: This hexagram comes from the hexagram of "Obstruction." The nine in the fifth position of "Obstruction" moves down to the first line of "Earth." The whole hexagram has two yang lines and four yin lines, with a solid exterior and an empty center, which is the image of a mouth. The nine in the fourth position blocks the center, symbolizing something held in the mouth. The Commentary on the Judgment says, "When there is something in the mouth, it is called 'Crushing the Snail.'" The "something" refers to the nine in the fourth position. "Crushing" means biting, and after biting open, the upper and lower parts come together, hence the name "Crushing the Snail." The trigram Qian represents strength and the trigram Kun represents softness. The five yang line of Qian moves down to the first line of Kun, and the first yin line of Kun moves up to the fifth line of Qian. The strong and the soft interact, hence the hexagram is harmonious.

九家說卦曰：坎為律，為叢棘。叢棘，獄也，故坎為獄。折獄從手，故艮為手。離為日，故為明。四體坎，以陽居陰而在坎中，故繫於獄。蔽，斷也。虞注豐彖曰：豐三從噬嗑上來之三，折四於坎獄中而成豐，故君子以折獄致刑。噬嗑所謂利用獄者，此卦之謂。是虞合兩卦以發明折獄之義。坤為器，故為用。此兼虞義也。

The "Say Gu" section of the "Nine Schools of the Book of Changes" discusses the symbolic meanings of the hexagrams. It says that Kan represents law and thorny brambles; thorny brambles symbolize prison, so Kan represents prison. The character "折" (to break) includes the radical "手" (hand), indicating that judging a case requires manual action, so Gen represents hand. Li represents the sun, hence it represents brightness. The line nine in the fourth position is within the structure of Kan, with a yang line in a yin position, and located within Kan, so it is said to be imprisoned in prison. "Bì" (to block) refers to the act of judgment. Yu Fan comments on the "Commentary on the Judgment" of the hexagram "Feng": The third line of "Feng" comes from the top line of "Shihe" and moves down to the third position, cutting the fourth line into the prison of Kan to form "Feng." Therefore, "Feng" says, "The superior man acts by judging cases and applying punishment." The "Shihe" hexagram's statement, "It is advantageous to use prison," refers precisely to this meaning. This is how Yu Fan combines two hexagrams to explain the meaning of judicial judgment. Kun represents an object, hence it is taken as a symbol of utility. Here, the meaning of Yu Fan is also incorporated.

初九屨校滅止無咎。注：屨，貫；校，械；止，足也。坎為械，初為止。坤初消陽，五來滅初，故屨校滅止。震懼致福，故無咎。六二噬膚滅鼻無咎。注：膚，脅革肉。艮為膚，為鼻。二無應於上，滅坎水中而乘初剛，故噬膚滅鼻。得正多譽，故無咎。

The text says: Initial Nine, the foot is bound with restraints, covering the toes, without fault. Hui Dong's self-commentary: "Jù" means to bind, "xiào" refers to restraints, and "zhǐ" is the foot. Kan represents restraints, and the first line represents the foot. The first line of the Earthly Mother (Kun) removes the yang line, and the fifth line comes down to eliminate the first line, hence "Jù xiào miè zhǐ." The trigram Zhen signifies alarm followed by gain, hence no fault. The text says: Sixth Two, biting the flesh, covering the nose, without fault. Self-commentary: "Fū" refers to the flesh between the ribs. Gen represents flesh and nose. Sixth Two and the fifth line are both yin and lack correspondence, submerged in Kan water while riding over the yang strength of the first line, hence "Shì fū miè bí." It is in the correct position and holds a position of great reputation, hence no fault.

六三噬肉遇毒小吝無咎。注：三在膚裡，故稱肉。離日熯之為。坎為毒。應在上，故噬肉遇毒。失位承四，故小吝。與上易位，利用獄成豐，故無咎。荀氏以肉謂四也。九四噬乾胏得金矢利艱貞吉。注：肉有骨謂之胏。乾為金，離為矢。四惡人在坎獄中，上之三折四，故噬乾胏得金矢。艱，險；貞，正也。坎為險，四失位變之正，故利艱貞吉。

The text says: Six in the Third, bites dry meat and meets poison, slightly ashamed and regretful, but without fault. Hui Dong's commentary: Six in the Third is in the inner layer of the skin, so it is called 'meat'. The image of Li (Fire) represents sunlight that dries the meat (the original text here is missing one character). Kan (Water) represents poison. Six in the Third corresponds with Nine at the Top, so it says 'bites meat and meets poison'. It is out of position and serves Nine in the Fourth, so it is slightly ashamed and regretful; when it exchanges positions with the top line, it is beneficial for using the prison to form the hexagram of Fullness, so there is no fault. Xun Shuang, however, thinks that 'meat' refers to Nine in the Fourth. The text says: Nine in the Fourth, bites dry meat with bone, obtains metal and arrow, it is beneficial to maintain correctness in difficult circumstances, auspicious. Commentary: Meat with bone is called 'zhi'. Qian (Heaven) represents metal, Li (Fire) represents arrow. Nine in the Fourth is a wicked person but is in the prison of Kan (Water). The top line comes down to the third line to cut it off, so it says 'bites dry meat with bone, obtains metal and arrow'. 'Difficult' refers to danger, 'correctness' refers to uprightness; Kan represents danger, Nine in the Fourth is out of position but changes to uprightness, so 'beneficial to maintain correctness in difficult circumstances, auspicious'.

六五噬乾肉得黃金貞厲無咎。注：陰稱肉，位當離日中烈，故乾肉也。黃，中；厲，危也。變而得正，故無咎。上九何校滅耳凶。注：為五所何，故曰何校。五體坎為耳，上據坎，故何校滅耳。上以不正，陰終消陽，故凶。

The text says: Six in the Fifth, gnawing on the flesh of Heaven, obtaining gold, holding to the correct path though there is danger, there is no blame. Hui Dong's commentary: A yao of Yin is called 'flesh'; Six in the Fifth is in the position of Li, which is at noon when the heat is intense, thus becoming the flesh of Heaven. 'Yellow' is the central color, 'danger' is peril. Through change obtaining the correct, thus there is no blame. The text says: Nine at the Top, bearing a criminal collar on the neck, covering the ears, resulting in misfortune. Commentary: Nine at the Top is being carried by Six in the Fifth, thus 'bearing a collar'. The Fifth yao is in the body of Kan, which represents the ear, and Nine at the Top is above the body of Kan, thus 'bearing a collar covering the ears'. Nine at the Top is in an improper position, and the Yin energy will eventually consume the Yang yao, thus resulting in misfortune.

疏：「屨貫」至「無咎」○乾寳注云：屨校，貫械也。以械為屨，故曰屨校。漢謂之貫械，後漢書李固傳云：渤海王調貫械上書。是也。止與趾同，故云足。以械為屨，足沒械下，故云滅止。九家說卦曰：坎為桎梏，故為校。校即械也。

Hui Dong's commentary explains the transition from "ju guan" to "wu jiao": Gan Bao's annotation says that "ju jiao" refers to wearing shackles on the feet; using shackles as shoes, so they are called "ju jiao," and in the Han dynasty they called it "guan xie." The "Book of the Later Han · Li Gu's Biography" mentions that Prince Liu Diao of Bohai wore shackles while presenting a memorial, which is the same meaning. "Zhi" and "zhi" are the same, so in the annotation it is interpreted as the foot. Wearing shackles as shoes causes the foot to be buried beneath the shackles, hence "mie zhi." The "Nine Schools Commentary on the Book of Changes" mentions that Kan represents shackles, so the image taken is "jiao," which refers to shackles.

伏義始作八卦，近取諸身，故此卦之義，初為止，五為耳。卦本否也，故坤初消陽，乾五之初，是滅初。五來滅初體震，震彖傳曰：震來虩虩，恐致福也。震為征，小懲大誡，故無咎。

Fuxi first drew the eight trigrams by taking images from the human body. Therefore, the meaning of this trigram is: the first line represents the foot, and the fifth line represents the ear. The trigram originates from the trigram of "Non-Communion," so the first line of the trigram K'un loses its yang line. The fifth line of the trigram Qian moves down to the first position, thus eliminating the first line. When the fifth line descends to eliminate the first line, it forms the trigram Zhen. The Commentary on the Judgment of Zhen says, "Zhen comes with fear, which brings good fortune." Zhen also represents military campaigns; minor punishment serves as a warning to people, thus resulting in no blame.

○「膚脅」至「無咎」○爻辭曰膚曰肉，曰乾胏，曰乾肉，故知膚為脅革肉。案少牢饋食禮曰：雍人倫膚九實於一鼎。又云：膚九而俎亦橫載革順是也。艮為膚，為鼻，九家說卦文。二五皆陰，故云無應。體艮而在坎下，故云滅坎水中。又乘初剛，噬膚滅鼻之象也。以陰居二，二多譽，故云得正多譽而無咎也。

The explanations from "fū xiē" to "wú jiù" indicate that the line statements mention "fū" (skin), "ròu" (meat), "qián zǐ" (dry meat), and "qián ròu" (meat with skin). From this, it is known that "fū" refers to the meat between the ribs with skin. According to the "Yili · Xiaolao Guishi Li," the person in charge of the ritual selects nine pieces of fū, placing them in a single tripod. It also mentions that nine pieces of fū are placed on a sacrificial board, laid horizontally with the skin side facing up. The trigram Gen (Mountain) represents fū and the nose, as stated in the "Jiujia Yi" on the hexagram imagery. The second and fifth lines are yin lines, so they are said to have no corresponding lines. The line six two is in the body of Gen and is located below Kan (Water), so it is said to be submerged in the water of Kan. It also overpowers the strength of the first line, which is the image of biting the skin and destroying the nose. Since a yin line is in the second position, which is a position of great praise, it is said to gain much praise and have no blame.

○「三在」至「四也」○此虞義也。三體艮，艮為膚，三在膚裡，謂肉在膚理，故稱肉也。說文曰。。乾肉也，從殘肉，日以晞之。馬氏曰：晞於陽而於火曰肉。故云離日熯之為。坎為多眚，故為毒。周語，單子曰：厚味實臘毒。臘，籀文。肉久稱。味厚者為毒久，故噬肉遇毒。

From "Three in the Position" to "Four Also," the explanation follows Yu Fan's interpretation: the Sixth Line in the Third Position is part of the mountain trigram, which represents skin. The Sixth Line in the Third Position is within the skin, meaning flesh is inside the skin, hence it is called "flesh." The "Shuo Wen Jie Zi" says: the character (the original text here is missing one character) represents dried meat, with the character form showing a remaining part of flesh, and the sun drying it. Ma Rong says: meat dried in the sun and then roasted over fire is called (the original text here is missing one character) meat, so the annotation says "the fire of the trigram Li and the sun drying it" refers to this. The trigram Kan represents many calamities and misfortunes, so it is taken as poison. In the "Guoyu · Zhou Yu," Shan Zǐ says: "heavy flavors and preserved meat cause poison." "Là" is a variant form of the character, meaning the name for meat that has been preserved for a long time (the original text here is missing one character). Flavorful and preserved meat accumulates poison over time, hence it is said "to eat flesh and meet poison."

乾鑿度曰：陰陽失位皆為不正其應，實而有之皆失義。鄭注云：陰有陽應，陽有陰應，實者也。既非其應，設使得而有之，皆為非義而得也。三陰上陽，此失義之應，上辠大惡極而三遇之，是遇毒也。四亦不正而三承之，故小吝。上來之三，是易位也。折四成豐，明罰飭法，故無咎也。荀氏以肉謂四者，謂三噬四，法當遇罪，故遇毒，義亦通也。

The "Qian Zao Du" says: If yin and yang are not in their proper positions, they cannot be considered proper correspondences; even if there is a real correspondence and one takes it as their own, it still belongs to a loss of propriety. Zheng Xuan's commentary says: When a yin line has a yang line to correspond with, and a yang line has a yin line to correspond with, this is called "real" correspondence; since it is not the appropriate counterpart, even if one obtains and possesses it, it is still an improper gain. The sixth line is yin and the top line is yang, which is a correspondence that lacks propriety; the top line, which is extremely wicked, is corresponded with by the sixth line, which is called "meeting poison." The ninth line in the fourth position is also not in the proper position, and the sixth line serves it, so there is a slight disgrace. When the top line comes down to the third line, their positions are exchanged; cutting off the fourth line forms the hexagram "Feng," which clarifies punishment and regulates laws, so there is no blame. Xun Shuang believes that "meat" refers to the ninth line in the fourth position, meaning that the sixth line bites the ninth line in the fourth position, and according to law, it should be punished, so it is called "meeting poison," and this explanation is also reasonable.

○「肉有」至「貞吉」○肉有骨謂之胏，馬義也。離又為乾卦，故云乾胏。乾為金，說卦文。離為矢，馬、王、虞義也。周禮大司寇：禁民訟，入束矢；禁民獄，入鈞金。矢取其直，不直者入束矢；金能見情，無情者入鈞金。

From "meat with bones" to "the divination is auspicious": meat with bones is called "zǐ", as explained by Ma Rong. Within the trigram Li, there is also the image of Qian. Therefore, it is said "Qian zǐ". Qian represents metal, as stated in the "Commentary on the Trigrams"; Li represents an arrow, which is the image taken by Ma Rong, Wang Su, and Yu Fan. The "Rites of Zhou · Grand Minister of Justice" stipulates: to stop disputes among the people, one must pay a bundle of arrows; to stop cases in court, one must pay thirty jin of copper. The arrow is taken for its straightness; those who are at fault but not straight are punished by paying a bundle of arrows. Metal can reveal the truth; those without truth are punished by paying a measure of metal.

四離火，惡人而體坎，故在坎獄中而不服罪，若噬有骨之乾胏。上來之三折四成豐，故得金矢。四以陽居陰，故失位，無應於下而弇於五，故利艱貞吉也。○「陰稱」至「無咎」○五，陰也，故陰稱肉。五正離位，故云位當離日中烈為乾肉也。五陰居中，故為黃。位不當，故厲。變而得正，故無咎。象曰：得當也。此兼虞義。

Nine in the Fourth belongs to the Fire trigram Li, which is inherently a malevolent person but is situated within the Water trigram Kan. Therefore, although confined within the prison of Kan, it refuses to admit guilt, just like gnawing at a bone-covered Heaven's thigh which is difficult to bite through. The top line descends to the third line, cutting off the fourth line to form the hexagram Feng, hence it is said 'obtaining the golden arrow'. Nine in the Fourth is a yang line in a yin position, so it is out of place; it has nothing below to correspond with, and is overshadowed by Six in the Fifth above, hence it is said 'favorable to be difficult and steadfast, auspicious'. The following explanation proceeds from 'yin called' to 'no blame': the fifth line is yin, hence 'yin called flesh'. Six in the Fifth is precisely in the position of Li, hence it is said to be in the position of the sun at noon, intense and blazing, thus becoming Heaven's flesh. Six in the Fifth is a yin line in the center, hence it takes the image of yellow; it is not in the proper position, hence there is danger and peril; it moves and attains the correct position, hence there is no blame. The Image Commentary says 'appropriate position'. This also incorporates the meaning of Yu Fan.

○「為五」至「故凶」○何讀為荷。上據五，故為五所何，曰何校，此荀義也。上為首，故五為耳。又體坎，坎亦為耳。荀氏謂據五滅坎，故何校滅耳也。卦本否也，五上不正，無德以休之，滅坎體剝，陰終消陽，惡積而不可弇，罪大而不可解，故凶。魏河南尹李勝以屨校滅趾為去足刖刑。若然，何校滅耳為大辟之刑，義或然也。

The explanation from "As Five" to "Therefore, it is凶" reads: "He" is pronounced "He." The upper nine is said to be situated above the sixth five, so it is said to be carried by five, called "He xiao," according to Xun Shuang's interpretation. The upper line is the head, so the fifth line is the ear; the fifth line is also in the trigram Kan, which is also taken as the ear. Xun Shuang believes that the upper nine is situated above the sixth five and eliminates Kan, thus saying "He xiao mieti" (the yoke is removed and the ear is cut off). The hexagram originally comes from "Po," and the fifth and upper lines are not proper, lacking virtue to bring about cessation; Kan is eliminated and becomes a decaying structure, with yin eventually consuming yang lines. Evil accumulates to the point of being unmasked, and guilt is so great it cannot be escaped, hence the凶. The governor of Henan in the State of Wei, Li Sheng, interprets "ju xiao mieti" as the punishment of having one's feet cut off; following that interpretation, "He xiao mieti" would mean the capital punishment of beheading, and the meaning may be similar.

賁亨小利有攸往。注：泰上之二。賁，黃白色，文章雜也。柔來文剛，陰陽交，故亨。小謂五四，分乾剛而上飾坤柔，兼據二陰，故小利有攸往。

The hexagram "Bian" is auspicious and beneficial for minor journeys. Hui Dong's commentary states that the primary hexagram is formed by the top line of the hexagram "Tai" descending to the second line. "Bian" refers to a color with yellow and white intermingled, indicating a patterned appearance. The yin lines descend to adorn the yang lines, achieving a harmonious union of yin and yang, hence the auspiciousness. "Small" refers to the lines six in the fifth and six in the fourth. These lines take the yang lines from the trigram Qian and use them to adorn the yin lines of the trigram Kun, while also relying upon these two yin lines, hence the statement "minor benefit for going somewhere."

疏：卦自泰來，上六之乾二，九二之坤上。賁，黃白色，王肅義也。太玄曰：黃不純。范望注云：火色黃白，故不純。引此經云：山下有火，黃白色也。傅氏曰：賁，古班字，文章貌。

Hui Dong's commentary: This hexagram comes from the Hexagram Tai, with the sixth line at the top moving down to the second line of Qian, and the nine in the second moving up to the top position of Kun. "Bian is yellow and white" is Wang Su's view. The Tai Xuan says "yellow is not pure," and Fan Wang's annotation says that the color of fire is yellow with a white tinge, hence not pure; he also cites the Image Commentary of the present text "Fire below the mountain" to explain that this is the color of yellow and white. Fu's view says: "Bian" is an ancient character for "ban," describing a patterned and varied appearance.

呂氏春秋曰：孔子卜得賁，曰不吉。子貢曰：夫賁亦好矣，何謂不吉乎。孔子曰：夫白而白，黑而黑，夫賁又何好乎。高誘注云：賁，色不純也。物相雜謂之文。京房易傳曰：五色不成謂之賁，文采雜也。其後孔子經論六經以垂後代萬世，觀人文之化，成其賁之徵乎。

The Lüshi Chunqiu records that Confucius divined the Gen hexagram and said it was not auspicious. Zigong asked: "The Gen hexagram is also a good one, why do you say it is not auspicious?" Confucius replied: "White should be pure white, black should be pure black; what is the merit of this mixed color called Gen?" Gao You's commentary says: "Gen refers to color that is not pure. When things are mixed together, it is called 'wen' (pattern). The Jingfang Yizhuan says: 'When the five colors are not pure, it is called Gen,' referring to a mixture of patterns. Later, Confucius edited and transmitted the Six Classics to set an example for future generations. People observed the cultural patterns and transformed the world, which seems to correspond to the omen of the Gen hexagram."

柔來文剛已下虞義也。自內曰來，上之二，柔來文剛。乾陽坤陰，陰陽交，故亨也。五四皆陰，陽大陰小，故小謂五四。賁者，飾也。彖傳曰：分剛上而文柔。故云分乾剛而上飾坤柔也。兼據二陰，荀義也。五四二陰，利二上來文柔，故小利有攸往。

"Flexible Yin comes to adorn Yang" is Yu Fan's interpretation: coming from the inner trigram is called "come," and the top line descending to the second line, this is exactly when flexible Yin comes to adorn Yang. Qian is Yang and Kun is Yin; the union of Yin and Yang leads to smoothness. The fifth and fourth lines are both Yin lines. Yang is great and Yin is small, so "small" refers to the fifth and fourth lines. "Bian" means adornment. The Commentary on the Judgment says "separate the strong above to adorn the flexible," so the annotation explains that it takes the strong Yang from Qian and uses it to adorn the flexible Yin of Kun. "Taking into account both of the two Yins" is Xun Shuang's view: the fifth and fourth Yin lines are favorable for the Nine in the Second to come up and adorn them, hence saying "small benefit is found in going forward."

初九賁其止舍車而徒。注：初為止，坤為車，應在坤。上之二，坤體壞，故舍車而徒。六二賁其須。注：須謂五，五變應二，二上賁之，故賁其須。九三賁如濡如永貞吉。注：離文自飾，故賁如；坎水自潤，故濡如。體剛履正，故永貞吉。

The first line, nine at the beginning, refers to adorning his toes, abandoning the carriage and walking on foot. Hui Dong's commentary says: the first line represents the foot, and the earth (Kun) represents the carriage. The first nine corresponds with the body of Kun. When the top line descends to the second line, the body of Kun is destroyed, hence the saying 'abandoning the carriage and walking on foot'. The second line, six in the second, refers to adorning his beard. The commentary says: 'beard' refers to the sixth line in the fifth position. When the sixth line moves and corresponds with the second line, the second line ascends to adorn it, hence the saying 'adorn the beard'. The third line, nine in the third, refers to adorning and moistening, and maintaining uprightness for a long time brings good fortune. The commentary says: the trigram Li represents adornment, and the third line itself creates adornment, hence 'adorned like that'. The trigram Kan represents water, and the third line adds moisture, hence 'moistened like that'. The third line is strong and upright, hence 'maintaining uprightness brings good fortune'.

六四賁如皤如白馬翰如匪寇昏冓。注：馬作足橫行曰皤。四乘剛，故賁如皤如。震為馬，巽為白，故白馬翰如。坎為寇，得位應初，故匪寇昏冓。六五賁于丘園束帛戔戔吝終吉。注：五已正，應在二。坎為隱，坤土為丘，木果曰園，艮山震林，賁飾丘陵以為園圃，隱士之象。坤為帛，其數十，故束帛。戔戔，委積貌，艮為多，故戔戔。失位，故吝；之正應二，尊道勤賢，故終吉。

The text says: Six in the Fourth, adorned with elegance and purity, a white horse gallops swiftly, the one coming is not a strong enemy, but a suitor. Hui Dong's self-commentary: When a horse lifts its foot and moves sideways, it is called "pano." Six in the Fourth is riding over a strong line, thus it says "Beren pano." Zhen represents a horse, Xun represents white, thus it says "a white horse gallops swiftly." Kan represents an enemy; Six in the Fourth is in its proper position and corresponds with Nine at the Beginning, thus it says "not an enemy, but a suitor." The text says: Six in the Fifth, adorned in the hills and gardens, a bundle of thin silk stacked up, although there is some shame and regret, it ultimately leads to good fortune. Self-commentary: Six in the Fifth has already returned to the right path, and corresponds with Nine in the Second. Kan represents concealment, Kun earth represents hills, and the place of long trees and fruits is called a garden; Gen represents a mountain, Zhen represents a forest, and transforming hills into gardens and orchards is exactly the image of a reclusive person. Kun represents silk, and its number is ten, thus it says "a bundle of silk." "Zhan zhan" describes the appearance of stacking, and Gen represents abundance, thus it says "zhan zhan." Six in the Fifth is not in its proper position, thus there is some regret; but when it changes to the correct position and corresponds with Nine in the Second, it honors virtue and earnestly seeks the virtuous, thus ultimately leading to good fortune.

上九白賁無咎。注：巽為白。上者，賁之成，功成於素，故曰白賁。變而得位，故無咎。疏：「初為」至「而徒」○王肅曰：在下故稱止，義見噬嗑。坤為車，謂泰坤也。四體坤，故應在坤。上之二，坤體壞，故舍車。徒，徒步也。王肅曰：既舍其車，又飾其止，是徒步也。

The text says: "Upper Nine, adorning with pure white, there is no fault." Hui Dong's self-commentary states: "Xun represents white." The upper line is the final stage of the hexagram "Bian" (Brightness), where all ornamental efforts ultimately rest upon the inherent quality, hence it is called "White Bian." The movement is proper, so there is no blame. Hui Dong's commentary from "Initial" to "and merely" states: Wang Su says, the first line is at the bottom, so it is called "Stopping," its meaning has already been explained in "Shihe."坤 represents a carriage, referring to the坤 in the hexagram "Tai"; the fourth line is in the body of坤, so it corresponds to坤 above. The upper line moves down to the second line, and the body of坤 is destroyed, hence abandoning the carriage. "Merely" means walking on foot. Wang Su says: having abandoned his carriage, he now adorns his feet, indicating he is walking on foot.

○「須謂」至「其須」○說文曰：須，面毛也。爻位近取諸身，初為止，五當為須，故知須謂五。五失位，故變應二，二上賁五，是賁其須也。○「離文」至「貞吉」○此虞義也。彖傳曰：文明以止。故離為文，離文自飾，是賁如也。互體坎，坎水自潤，是濡如也。三以陽居陽，是體剛履正，故永貞吉也。

The explanation from "Xu wei" to "qi xu" states that the "Sayuan" explains "xu" as the hair on the face. The hexagram lines take their imagery from the human body, with the first line representing the feet and the fifth line corresponding to the beard, thus indicating that "xu" refers to the sixth line in the fifth position. The sixth line in the fifth position is out of its proper place, so it changes and corresponds with the sixth line in the second position; the sixth line in the second position embellishes the sixth line in the fifth position, which is called "Ben qi xu." The explanation from "Li wen" to "Zhen ji" follows Yu Fan's interpretation: The "Commentary on the Judgment" says "civilized and stopping," so the line Li represents culture; Li itself creates ornamentation, which is called "Ben ru." The interacting lines form Kan, and the water of Kan adds moisture, which is called "Ru ru." The ninth line in the third position, being a yang line in a yang position, is naturally strong and properly placed, so it is called "Yong zhen ji."

○「馬作」至「昏冓」○馬作足橫行曰皤，董遇義也。董讀皤為盤。震為馬，為作足。應在初而乘三剛，作足橫行不前，故賁如皤如。鄭氏謂四欲飾以適初，進退未定，故皤如，義亦同也。檀弓曰：殷人尚白，戎事乘翰。鄭彼注云：翰，白色馬也。巽為白，故白馬翰如。鄭氏謂六四巽爻也。三體坎為寇，四既得位，初又正應，雖乘坎剛，終當應初，故云匪寇昏冓也。

From "Ma Zuo" to "Hun Gou": "Ma ju zu heng xing jiao po," is the view of Dong Yu. Dong Yu reads "po" as "pan." Zhen represents a horse, and the action of raising the foot. The sixth line at the fourth position is below the first line but overpowers the third line's strength, raising its foot but unable to move forward, hence "Ben ru po ru." Zheng Xuan believes the fourth line wants to refine itself to approach the first line, but is uncertain in its movement, so "po ru," which has the same meaning. The "Liji · Tan Gong" says: the Shang people favored white, and in warfare, they used white horses. Zheng Xuan's commentary says "han" refers to a white horse. Xun represents white, so "bai ma han ru," Zheng Xuan says the fourth line is the Xun line. The third line is in the Kan structure and represents a thief; the fourth line has already reached its position, and the first line corresponds to it. Although it overpowers the strength of Kan, it should ultimately return to the first line, hence "fei kou hun gou."

○「五已」至「終吉」○此荀、虞、王義也。五失位無應，今已之正，故應在二。二在坎下，坎為隱伏，故為隱。爾雅釋地曰：非人為之丘。郭璞云：地自然生。說文曰：丘，土之高也。故云坤土為丘。虞氏謂艮為山，五半山故稱丘。揚子曰：丘陵學山而不至於山。半山為丘，義亦通也。

From "Wu Yi" to "Zong Ji," the explanation incorporates the views of Xun Shuang, Yu Fan, and Wang Su. The sixth line is out of its proper position and has no corresponding line, but now it has changed to return to the correct position, so it corresponds with the second line. The second line is below Kan, and Kan represents concealment, so the image is that of concealment. The "Er Ya · Shi Di" says: "A hill is not made by human effort," and Guo Pu's commentary explains it as land naturally formed. The "Shuo Wen Jie Zi" says: "A hill is a raised piece of earth." Therefore, the commentary says that the earth element is a hill. Yu Fan, however, believes that Gen represents a mountain, and since the fifth line is in the position of half a mountain, it is called a hill. Yang Xiong says: a hill and ridge wish to be like a mountain but cannot reach its height. Taking half a mountain as a hill, the meaning is also reasonable.

艮為木果，園圃毓草木，故云木果為園。艮為山，震為林，隱士在山林，故云賁飾丘陵以為園圃隱士之象也。坤為帛，九家說卦文。莊二十二年春秋傳曰：庭實旅百，奉之以玉帛。杜注云：坤為布帛。是也。鄭注聘禮曰：凡物十曰束。坤數十，故云束帛。

The trigram Gen represents a mountain, but it also symbolizes fruit-bearing trees, and gardens and orchards are places where plants are cultivated, so the commentary says that places with fruit-bearing trees are called gardens. Gen represents a mountain, Zhen represents a forest, and hermits dwell between mountains and forests, so shaping hills into gardens and orchards is the image of a hermit. Kun represents silk and brocade, as mentioned in the Extraordinary Images of the Nine Schools Commentary on the Book of Changes. The Zuo Zhuan, Zang Gong twenty-second year, says, "A hundred items presented in the courtyard, offered with jade and silk," and Du Yu's commentary says that Kun represents silk and brocade, which is the source of this symbolism. Zheng Xuan's commentary on the Rites of Zhou: The Ceremonial of Visitations says that ten items make a bundle. Since the number of Kun is ten, it is said "a bundle of silk and brocade."

吳薛綜解此經云：古招士必以束帛加璧於上。戔戔，委積貌。薛虞謂禮之多也。艮為多節，故為多。五失位，故吝；變而得正應二，荀氏謂五為勤賢之主、尊道之君，故終吉而有喜。是也。○「巽為」至「無咎」○五變體巽，故巽為白。卦成於上，故云上者賁之成。考工記曰：畫繪之事後素功。論語曰：繪事後素。鄭彼注云：素，白採也。後布之為其易漬汙。是功成於素之事也。失位不正，變而得位，故無咎也。

A man named Xue Zong from the Wu state explained this passage saying: In ancient times, when recruiting reclusive scholars, they certainly used bundles of silk and placed jade discs on top. "Zhan zhan" refers to the appearance of accumulation, and Xue Yu thought it meant the abundance of gifts. Gen represents many joints, so it is taken as a symbol of multiplicity. The line six in the fifth is out of its proper position, hence there is a lack of sufficiency; however, when it changes and reaches the correct position, and is supported by nine in the second, Xun Shuang considered six in the fifth to be the master who earnestly seeks virtuous men and the ruler who reveres morality, thus ultimately achieving good fortune and joy, which is precisely the meaning here. The following explanation from "Xun as" to "no blame": When six in the fifth changes, it becomes the structure of Xun, so it is said that Xun is white. The entire hexagram is completed at the top line, so it is said that the top line is the completion of the hexagram of Fen. The "Record of the Artisan" says: In the art of painting, white is applied last. The "Analects" says "painting comes after white," and Zheng Xuan's commentary says: "White" is the white color, which is applied last because it is easily stained. This is the meaning of achieving success on a plain background. The top line is out of its proper position and not correct, but when it changes and reaches the correct position, there is no blame.

剝不利有攸往。注：陰消乾也，與夬旁通。以柔變剛，小人道長，上往成坤迷復，故不利有攸往。疏：剝本乾也，陰消至五成剝，故云陰消乾也。夬陽決陰，剝陰剝陽，故與夬旁通。柔變剛，彖傳文；小人道長，否彖傳文，此傳亦云小人長也。陰消之卦大往小來，不利有攸往，謂上也。剝上反初為復，復剛長，故利有攸往。坤為迷，上往成坤為迷復，小人道長，故不利有攸往也。此兼虞義。

The hexagram "Bao" is unfavorable for going somewhere. Hui Dong's own commentary says: This is a hexagram where yin energy consumes yang energy from Qian, and it is opposite to the hexagram "Guai". By transforming a yin line into a yang line, the path of the petty person grows; when the top line moves further, it becomes pure Kun, resulting in an image of confusion and returning, hence it is unfavorable to go somewhere. Hui Dong's detailed explanation says: The original hexagram "Bao" comes from Qian. When yin energy consumes up to the fifth line, it becomes "Bao", hence it is called "yin consuming Qian". "Guai" is when yang decisively removes yin, while "Bao" is when yin consumes yang, and they are opposite, hence they are connected by mutual opposition. "Transformation of yin into yang" comes from the Commentary on the Judgment, "the path of the petty person grows long" comes from the Commentary on the Judgment of "Po", and the Commentary on the Judgment of the original hexagram "Bao" also says "the path of the petty person grows long". A hexagram of yin consuming yang is characterized by great departure and small arrival, hence it is unfavorable to go somewhere. Here, "going" refers to the top line. The top line of "Bao" returning to the initial position becomes "Fu", and "Fu" is when yang lines grow, hence "Fu" says "favorable to go somewhere". Kun represents confusion, and when the top line moves further, it becomes pure Kun, resulting in confused return; the path of the petty person grows, hence it is unfavorable to go somewhere. This explanation incorporates the meaning from Yu Fan.

初六剝床以足蔑貞凶。注：動成巽，巽木為床，初為足。坤消初，故剝床以足。蔑，無；貞，正也。失位無應，故蔑貞凶。六二剝床以辨蔑貞凶。注：指間稱辨。剝二成艮，艮為指，二在指間，故剝床以辨。無應在剝，故蔑貞凶也。六三剝無咎。注：眾皆剝陽，三獨應上，無剝害意，故無咎。

The first line, Six at the beginning, the bed is being eroded starting from the foot, abandoning the correct path, resulting in misfortune. Hui Dong's commentary: The first line changes to Xun, which represents wood and symbolizes the bed. The first line represents the foot. The earth element (Kun) is consuming the yang from the first line, hence "peeling the bed from the foot." "Mie" means absence, and "Zhen" means correctness; since the first line is out of position and has no corresponding line, it results in "absence of correctness and misfortune." The second line, Six in the second, the bed is being eroded up to the main part of the bed, abandoning the correct path, resulting in misfortune. Commentary: The space between fingers is called "bian." The erosion reaches the second line, which becomes Gen, representing fingers. The second line is located between the fingers, hence "peeling the bed at the space between fingers." It has no corresponding line and is within the Peeling hexagram, hence "absence of correctness and misfortune." The third line, Six in the third, peeling without blame. Commentary: All the yin lines are peeling the yang, but only the third line corresponds with the top line (Nine at the top), so there is no harmful effect, hence no blame.

六四剝床以膚凶。注：辨上稱膚，艮為膚。以陰變陽，至四乾毀，故剝床以膚凶。六五貫魚以宮人寵無不利。注：剝消觀五。巽為魚，為繩，艮手持繩貫巽，故貫魚也。艮為宮室，人謂乾五，以陰代陽。五貫乾為寵人，陰得麗之，故以宮人寵。動得正成觀，故無不利。

The fourth line, six, the bed is stripped down to the skin, which is ominous. Hui Dong's self-commentary says: the term 'skin' is mentioned above, and Gen represents skin. With a yin line replacing a yang line, the destruction reaches the fourth line, causing the Qian trigram to be ruined, hence 'stripping the bed to the skin, ominous'. The fifth line, six, is like a string of fish leading the palace attendants to receive favor, benefiting all. Self-commentary: 'Peeling' is formed by the elimination of the fifth line of 'Observing'. Xun represents fish and rope, and Gen's hand holds the rope to pass through Xun's fish, hence 'stringing fish'. Gen represents the palace, 'person' refers to the fifth line of Qian. Now a yin line replaces the yang line; the fifth line strings through the Qian body to form the favored person, with yin attached to yang, hence 'leading palace attendants to receive favor'. It moves and attains the correct position, restoring 'Observing', hence benefiting all.

上九碩果不食。注：艮為碩果，陽道不絶，故不食。君子德車小人剝廬。注：夬乾為君子，為德。坤為車，乾在坤上，故以德為車。小人謂坤，艮為廬，上變滅艮，坤陰迷亂，故小人剝廬也。

The top line says, the large fruit is not eaten. Hui Dong's commentary: Gen represents the large fruit, the yang path does not cease, so it is not eaten. The text says, the gentleman obtains a carriage and vehicle, the petty person loses his house. Commentary: In the hexagram of Guai, the trigram Qian is present alongside. Qian represents the gentleman and virtue; Kun represents the carriage, with Qian above Kun, so virtue is regarded as the carriage and vehicle. "Petty person" refers to Kun. Gen represents the house; when the top line changes, the Gen trigram disappears, and the Yin of Kun becomes confused and loses the way, hence it is said "the petty person loses his house."

疏：「動成」至「貞凶」○說文曰：床，安身之坐者也。卦本乾也，初動成巽，巽為木。坤西南卦，設木於西南之奧，乾人藉之，床之象也。初在下，故為足。坤消乾自初始，故剝床以足。剝亦取象人身，初足二辨四膚，故參同契曰：剝爛肢體，消滅其形。是也。詩大雅板曰：喪亂蔑資。毛傳云：蔑，無也。初陽在下為貞，為坤所滅，無應於上，故蔑貞凶也。此兼虞義。

Hui Dong's commentary explains the transition from "movement becomes" to "the贞is凶": The Shuowen Jiezi says that a bed is a sitting utensil for the body. The hexagram originally comes from Qian, and when the first line moves, it becomes Xun, which represents wood. Kun is the hexagram of the southwest, placing wood in the southwest corner of a room, with the person represented by Qian relying on it, which is the image of a bed. The first line is at the very bottom, so it represents the foot. The decline of Qian begins with the first line, hence the phrase "the bed is ruined at the foot." The hexagram of "Pei" also takes the image of the human body: the first line is the foot, the second line is the knee, and the fourth line is the skin. Therefore, the "Zhou Yi Cang Tong Qi" says "the body is ruined, its form destroyed," which is the meaning here. The "Shijing Da Ya Ban" says "loss and disorder, no resources," and the Mao Shi says that "蔑" means "no." The yang of the first line is at the bottom and is called "Zhen," but it is destroyed by Kun and has no corresponding line above, hence "no Zhen is凶." This explanation also incorporates the meaning of Yu Fan.

○「指間」至「凶也」○此虞義也。辨本作●，說文曰：象獸指爪分別也，讀若辨。古文作●，古文尚書辨章、辨秩字皆作●，魏晉以後亂之，讀為平也。●在指間分別之象，故讀為辨，辨亦別也。

The explanation from "finger tips" to "calamity" uses Yu Fan's interpretation: the character "辨" was originally written as another character (the original character is missing, only a symbol remains), and the "Shuo Wen Jie Zi" says it resembles the shape of an animal's claws spreading apart, pronounced like "辨". In ancient texts, it was also written in another form, and in the ancient text "Shang Shu", the characters "辨章" and "辨秩" were both written in that form; after the Wei and Jin dynasties, it became confused and was read as "平". This character takes the meaning of the separation between fingers, so it is read as "辨", and "辨" means distinction and differentiation.

剝二成艮，艮為指，說卦文。二體艮在指間，故剝床以辨。鄭氏謂足上稱辨，近取諸身，初為足，二在足上，義亦通也。陰消至五，故無應在剝。五陽為正，消五，故蔑貞凶也。○「眾皆」至「無咎」○此荀義也。周語曰：人三為眾。自三以上皆曰眾也。卦有五陰，故眾皆剝陽。三雖不正，獨與上應，故云三獨應上。陰陽相應則和，故無剝害意而言剝無咎也。

The hexagram Pei develops into Gen at the second line, Gen representing the finger, as stated in the "Commentary on the Hexagrams." The second line is within the structure of Gen and located between the fingers, hence the statement "peeling the bed to the finger." Zheng Xuan believes that "bian" refers to the part above the foot, taking the image from the human body: the first line represents the foot, and the second line is above the foot, making this explanation reasonable. When the yin energy is eliminated up to the fifth line, it means there is no corresponding line and the body is in the state of peeling; the fifth line's yang was originally in the correct position, but now even it is eliminated, hence the statement "disregarding the correct line brings misfortune." The following explanation from "zhu jie" to "wu jiu" follows Xun Shuang's interpretation: The "Zhou Language" in the "Guoyu" states that three people are called "zhong," and from three upwards are all called "zhong." This hexagram has five yin lines, so all the yin lines are peeling the yang. Although the sixth line is not in the correct position, it alone corresponds with the top line, hence the statement "the third line alone corresponds with the top." Since yin and yang correspond with each other, they are harmonious, so there is no harm from peeling, hence the line statement says "peeling, no blame."

○「辨上」至「膚凶」○此虞義也。辨在指間，不可言膚。四在上體，故云辨上稱膚。陰消之卦自遯至觀體巽，故巽為床。至剝皆體艮，故艮為膚。消至四而乾之上體壞，故云以陰變陽，至四乾毀也。乾為人，王肅曰：剝床盡以及人身，為敗滋深，故曰剝床以膚凶也。

From "辨上" to "肤凶," the explanation follows Yu Fan's interpretation: "辨" refers to the space between fingers, and it cannot be called "肤." The fourth line has already entered the upper trigram, so "辨" above is called "肤." Yin eliminating Yang starts from the hexagram "Dun" to "Guan," all having the trigram Xun, so Xun is the bed. When it reaches "Bo," all become the trigram Gen, so Gen is the skin. When it reaches the fourth line, the upper trigram Qian is destroyed, so it is said that Yin changes Yang, and at the fourth line, the trigram Qian is destroyed. Qian represents a person. Wang Su said: when the bed is completely destroyed, it affects the person's body, leading to deeper destruction, hence "peeling the bed to the skin, ominous."

○「剝消」至「不利」○此虞義也。消觀五為剝，故云剝消觀五。巽謂觀巽也。郭璞洞林曰：魚者，震之廢氣也。巽王則震廢，故巽為魚。又巽多白眼，故為魚也。巽為繩，說卦文。艮為手，消巽成艮，故云艮手持繩貫巽為貫魚也。艮為門闕，門闕宮象，故為宮室。乾為人，故人謂乾五。觀巽為床，床第不踰閾，宮人之象，故取義於宮人。陰消之卦，故以陰代陽。陰至於五。

The explanation from "peeling away" to "unfavorable" uses Yu Fan's interpretation: When the fifth line of "Observing" is eliminated, it becomes the "Peeling" hexagram, hence "peeling away the fifth line of Observing." Here, "Xun" refers to the Xun element within the "Observing" hexagram. Guo Pu's "Donglin" states that fish are transformed from the residual energy of Zhen; when Xun is in command, Zhen is weakened, so Xun represents fish. Also, since the Xun hexagram has many white eyes, it is taken as an image of fish. Xun as a rope comes from the "Sayings of the Hexagrams"; Gen as a hand, Xun transforming into Gen, thus the hand holds the rope to pierce through the fish, which is "piercing fish." Gen represents a gate, and gates are images of buildings, hence the image of buildings. Qian represents a person, so "person" refers to the fifth line of Qian. The Xun in "Observing" represents a bed, and bed activities do not exceed the gate, which is the image of palace attendants, hence the meaning of palace attendants. "Peeling" is a hexagram of yin eliminating yang, so yin replaces yang, and yin energy continues to eliminate down to the fifth line. (The original text ends here, continuing to the fourth section.)

通於天位，故云五貫乾為寵人。承君之寵，陰得麗之，故以宮人寵。《乾鑿度》所謂「陰貫魚而欲承君子」是也。五失位，動得正成《觀》，故無不利也。

The sixth line of the Hexagram of "Breaking Up" is in the fifth position, which connects to the position of the sovereign. Therefore, the line describes how the yin line in the fifth position, using the image of "fish in a row," leads and unites the other yin lines, and ascends to receive the yang of Heaven. It becomes the person who receives the favor of the sovereign. It receives the affection of the sovereign, and all the other yin lines come to depend on it, so the line statement uses the image of "court attendants receiving favor." The "Qianzao Du" explains that "the yin lines are like fish connected in a row, wanting to serve the gentleman," which refers precisely to this meaning. The fifth line, being a yin line in a yang position, is originally in an improper position. However, once it changes, it becomes proper and transforms into the Hexagram of "Observing," so the line statement says "there is no disadvantage," meaning nothing is unworkable.

○「艮為」至「不食」○碩與石同。艮為石，為果蓏，故為碩果，此虞義也。《白虎通》曰：「陽道不絶，陰道有絶。十月純坤，謂之陽月。」《文言》釋《坤》上六曰「為其兼於陽」，此陽道不絶之義也。卦本乾也。虞氏謂三已后位有頤象，頤中無物，故不食，此解食義也。乾為木果，謂上九也；艮之碩果亦指上也。剝之上即復之初，窮上反下，故在上為木果，在下為萌牙。《乾鑿度》曰：「剝當九月之時，陽氣衰消而陰終不能盡陽，小人不能決君子。」此碩果所以不食也。

In Hui Dong's commentary on the "Shu Zheng" section from "Zhu Zhai," from "Geng Wei" to "Bu Shi," it says: "Shuo" and "Shi" are interchangeable characters. The "Shuo Gua" says that Geng represents stone and also represents fruits and vegetables. Therefore, the top line of the hexagram takes the image of "Shuo Guo" (large fruit), which is Yu Fan's interpretation. The "Bai Hu Tong" says that the way of Yang energy does not cease, while the way of Yin energy does. The tenth month is a pure Kun month, yet the ancients still called it the "Yang month." The "Wen Yan" explains the top line of the Kun hexagram, saying that this is because the Kun also contains Yang, which is the meaning of the Yang energy not ceasing. The original nature of the Bao hexagram comes from Qian. Yu Fan believed that the position above the third line contains the image of the Yi hexagram, and since the mouth of Yi is empty, it is said "Bu Shi" (not eating), which explains the meaning of the character "shi" (to eat) in the line statement. Qian represents the fruit on the tree, referring to the top line; the large fruit taken by Geng also refers to the top line. The top line of Bao is the first line of Fu. When Yang energy reaches its extreme at the top, it returns to the bottom, so when it is at the top it is the fruit on the branch, but when it falls to the bottom it becomes the sprout. The "Qian Zao Du" says that during the ninth month, the Bao hexagram represents the time when Yang energy is decreasing, yet Yin energy cannot completely consume Yang, and the small person cannot completely remove the gentleman. This is the reason why the large fruit is said to "not eat."

○「夬乾」至「廬也」○此虞義也。夬乾謂旁通也，應在三，君子謂乾三。乾為德，故夬乾為君子，為德。坤為大轝，故為車，本或作轝也。《禮運》曰：「天子以德為車。」乾在坤上，乾德坤車，故以德為車也。消乾小人長，故小人謂坤。艮為舍，乾為野，舍在野外，廬之象。上變則艮滅為純坤，坤為迷、為亂，小人剝廬之象也。

In the self-commentary and annotations, the section from "Guai Qian" to "Bo Lu" refers to Yu Fan's interpretation. "Guai Qian" means that the hexagrams "Bo" and "Guai" have all six lines of yin and yang completely opposite, and the two hexagrams are said to be "pangtong" to each other. The correct responding line of the upper nine is the third line, and "junzi" refers to the nine three of the hexagram "Guai." Qian represents the virtue of being strong and vigorous, so Qian is the virtue, and "Guai Qian" can be called "junzi" or "de." Kun represents a large chariot, so it is taken as an image of a chariot; other versions also write "chariot" as "yu." The "Book of Rites: The Ritual Propagation" says, "The Son of Heaven uses virtue as a chariot." Qian is above the body of Kun, so Qian is the virtue and Kun is the chariot, hence the saying "using virtue as a chariot." The yang of Qian is declining while the yin of the small person is growing, so "small person" refers to Kun. Gen represents a dwelling, and Qian represents the outskirts; a dwelling standing outside the outskirts is the image of a thatched cottage. When the upper nine changes, the image of Gen disappears and becomes pure Kun. Kun has the characteristics of confusion and disorder, which is exactly the image of the small person destroying even their own thatched cottage.

復，亨。注。陽息坤，與姤旁通，剛反交初，故亨。出入無疾。注。謂出震成乾，入巽成坤。坎為疾，十二消息不見坎象，故出入無疾。

The Hexagram of "Returning" states "It is smooth." Hui Dong explains: The Hexagram of "Returning" represents the gradual growth of yang energy within the earth (Kun). It is complementary to the Hexagram of "Meeting" (Gou). A single yang line returns from the upper position to intersect with the lower position, thus connecting the energies of heaven and earth, hence "It is smooth." The Hexagram also states "Going out and coming in without illness." Hui Dong explains: Yang energy starts from the position of Thunder (Zhen), gradually grows to become Heaven (Qian); then it enters from the position of Wind (Xun), gradually declines to become Earth (Kun). The trigram of Water (Kan) represents illness, yet the twelve trigrams of the cycle of waxing and waning energies of Heaven and Earth do not include Kan, hence there is no illness in going out or coming in.

崩來無咎，反復其道。注。自上下者為崩。剝艮反初得正，故無咎。反復其道，有崩道也。虞氏作「朋來」，雲兌為朋，在內稱來，五陰從初，初陽正息而成兌，故朋來無咎。乾成坤，反於震，陽為道，故復其道。

The Hexagram Statement says, "Collapse comes without blame, and the path is reversed." Hui Dong explains: falling from a higher position to a lower one is called "collapse." In the Hexagram of "Breaking Up," the mountain trigram returns to its original position and thus attains correctness, so there is no fault. "Reversing the path" refers to the idea that within it there is a process of collapse followed by return. Yu Fan's version writes "collapse" as "companions come," saying that the trigram Dui represents companions, and a line within the inner trigram is called "coming." Five yin lines all follow the first line, and the yang line at the first position is growing and forming the trigram Dui. Therefore, it is said "companions come without blame." The virtue of Qian is completed above, and the trigram Kun begins to decline from the initial position. Yang returns to Zhen, and yang is the Dao, so it is said "returning to the Dao."

七日來復。注。陽稱日。消乾六爻為六日，至初為七日，故七日來復。鄭氏謂建亥之月純陰用事，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也。利有攸往。注。陽息臨成乾，君子道長，故利有攸往。荀氏謂利往居五也。

The Hexagram Statement says, "After seven days, the sun returns." Hui Dong explains: a yang line is called "day." The yang of Qian (Heaven) retreats from the position of Wu (horse), passing through six lines which take six days, and when it reaches the first position, it is the seventh day, hence "after seven days, the sun returns." Zheng Xuan, on the other hand, explains according to the concept of the Hexagram's influence: in the tenth lunar month, which is the month of pure yin, yang energy begins to emerge in the eleventh lunar month. Between these two months lies a hexagram of pure yin. Each hexagram governs six days and seven parts, and taking the whole number, it is called seven days. The Hexagram Statement also says, "It is advantageous to go somewhere." Hui Dong explains: as yang energy grows, it corresponds to the hexagram Lin (Approach), and as yang continues to grow until it becomes Qian, the way of the gentleman is also growing, so going somewhere is advantageous. Xun Shuang, however, believes that "advantageous to go" refers to moving to the fifth line position.

疏。「陽息」至「故亨」○此虞義也。復，陽息之卦而自坤來，故云「陽息坤」。與姤為旁通，一陽自上而反而交於坤初，乾坤氣通，故亨。○「謂出」至「無疾」○此虞義也。陽出於震，至巳而乾體就，故出震成乾；至午入巽，至亥成坤。出震，震也，息至二體兌，至三成乾入巽；巽也，消至二體艮，至三成坤。十二消息謂乾坤十二畫，有震有兌，有乾有巽，有艮有坤，獨無坎離。故納甲之法坎戊離己居中央，王四方。《參同契》曰：「坎離者乾坤之二用，二用無爻位，周流行六虛。」又云：「故推消息，坎離滅亡。」是其義也。坎為疾，十二消息不見坎象，故出入無疾也。

Hui Dong's commentary on the section from "Yang Xi" to "Gu Hen": This is Yu Fan's view. The hexagram of Fu is one that represents the growth of yang energy. It comes from the hexagram of Kun, so it is said "Yang Xi Kun." It is also in opposition to the hexagram of Gou, with a yang line returning from the upper position to meet the lower position of Kun, thus connecting the energies of Qian and Kun, so the hexagram statement says "Hen." Again, Hui Dong's commentary on the section from "Wei Chu" to "Wu Ji": This is also Yu Fan's view. Yang energy arises from the position of Zhen, proceeds to the position of Si, and completes the body of Qian, so it is said "Chu Zhen Cheng Qian." At the position of Wu it enters Xun, and at the position of Hai it becomes Kun. The term "Chu Zhen" refers to the hexagram of Zhen: yang energy grows to the second line to form the body of Dui, and to the third line to form Qian and enters Xun. The term "Ru Xun" refers to the hexagram of Xun: yin energy wanes to the second line to form the body of Gen, and to the third line to form Kun. The "twelve messages" refer to the twelve lines of the hexagrams of Qian and Kun. Among them there are Zhen and Dui, Qian and Xun, Gen and Kun, but there is no Kan or Li. Therefore, the method of Najia assigns Kan to Wu and Li to Ji, placing them in the center to govern the four directions. The "Cantongqiqi" says: "Kan and Li are the two functions of Qian and Kun. These two functions do not occupy line positions, but circulate between the upper and lower six voids." It also says: "Therefore, when arranging the messages, Kan and Li disappear." This is exactly the reason. Kan governs illness, but the twelve message hexagrams do not include the image of Kan, so it is said "Chu Ru Wu Ji."

○「自上」至「其道」○自上下者為崩，京房義也。京《剝傳》曰：「小人剝廬，厥妖山崩。」《復傳》曰：「崩來無咎，自上下者為崩，厥應大山之石顛而下。」陽極於艮，艮為石，為山，剝之上九消艮入坤，山崩之象。《春秋》僖十四年沙鹿崩，《穀梁傳》曰：「高曰崩。」故知崩自上而下也。

A commentary on the section from "self above" to "its way": "falling from a high position to a low one is called a collapse," this is Jing Fang's view. In the "Transmission of the Hexagram Bi," Jing Fang says: "the small person strips away the dwelling, its portent is a mountain collapse." In the "Transmission of the Hexagram Fu," it says: "collapse comes without blame, falling from above to below is called collapse, its verification is stones rolling down from a high mountain." Yang energy reaches Gen and reaches its limit, Gen represents stone and mountain. In the upper ninth line of the hexagram Bi, one line is completely consumed, the body of Gen enters the hexagram Kun, which is exactly the image of a mountain collapse. The "Spring and Autumn Annals" records the collapse of Sha Lu Mountain in the 14th year of Duke Xi's reign. The "Guliang Transmission" says: "a collapse is when something high falls down." From this we can know that "collapse" refers to falling from above.

自上而下者，非爻自上反初，乃消艮入坤出震耳。故虞於《彖傳》注云：「陽不從上來反初，故不言剛自外來。」知非爻自上反初也。若然，《序卦》言剝窮上反下，亦云消艮入坤出震也。正陽在下為聖人，故云剝艮反初得正。《穀梁傳》曰：「沙鹿崩，無崩道而崩，故志之。」復卦乾息坤，乾為道，故云反復其道，有崩道也。

The phrase "from above to below" does not mean that a line actually moves from the upper position back to the initial position, but rather that the mountain trigram (Gèn) is completely consumed and enters the earth trigram (Kūn), from which the thunder trigram (Zhèn) emerges again. Therefore, Yu Fan in the Commentary on the Judgment says: "Yang is not returning to the initial position from above, so the Commentary on the Judgment does not say 'strong force comes from outside.' " This shows that the lines do not move from above back to the initial position. If this is the case, then the "Sequence of Changes" text discussing the "Splitting Apart" hexagram says that the hexagram reaches its extreme at the top and returns to the bottom, which refers to the same process of the mountain trigram being consumed into the earth trigram and then the thunder trigram emerging again. A pure yang line in the lower position symbolizes the sage, so it is said "Splitting Apart returns to the initial position and attains correctness." The "Guliang Commentary" says: "The sand and deer had no reason to collapse, yet they did collapse, so the historian specially recorded it." The "Returning" hexagram is about the yang of the heaven trigram resting and growing within the earth trigram; the heaven trigram represents the way, so it is said "reversing and following the way," which contains the meaning of falling and returning.

虞氏作「朋來」，兌二陽同類，故為朋。在外曰往，在內曰來。初為卦主，故五陰從初。初得正，陽息在二成兌，故云初陽息正而成兌，朋來無咎也。乾成於上，坤消自初，故云乾成坤滅藏於坤，從下反出體震，故反出於震。乾為道，陽即乾也，出震成乾，故復於道。虞以朋來為陽息兌，今知不然者，下雲七日來復，則方及初陽，何得先言息二成兌？至「利有攸往」，乃可云息臨成乾。虞氏非，是當從京氏作「崩來」也。

Yu Fan originally wrote "coming from the crowd": the Dui trigram has two yang lines, and similar lines gathering together are called "crowd." A line moving toward the outer trigram is called "going," and a line moving toward the inner trigram is called "coming." The first yang line is the main line of a trigram, so all five yin lines follow it. The first line is in the correct position, and the yang energy grows until it reaches the second line, forming the body of Dui, so the yang energy of the first line grows properly to form Dui, hence "the crowd comes without blame." The virtue of Qian is completed in the upper position, and the body of Kun begins to retreat from the lower position. Therefore, Qian is completed while Kun is extinguished, hidden within Kun, and then returns from below to form the body of Zhen, hence called "returning from Zhen." Qian represents the Dao, and yang is Qian. After emerging from Zhen, it becomes Qian, so it returns to the Dao. Yu Fan's interpretation of "the crowd comes" as yang energy forming Dui is incorrect. The text later mentions "seven days to return," which refers to the initial yang line. How could it first mention yang energy reaching the second line to form Dui? It is only after the phrase "favorable for going forward" that the growth of yang energy can be discussed in terms of forming Lin and eventually Qian. Therefore, Yu Fan's interpretation is wrong, and we should follow Jing Fang's version, which reads "coming from collapse."

○「陽稱」至「日也」○七日，七月也。陽稱日，陰稱月。《詩·七月》云：「一之日觱發，二之日栗烈。」又云：「三之日於耜，四之日舉趾。」毛傳曰：「一之日，周正月也；二之日，殷正月；三之日，夏正月也；四之日，周四月也。」此皆陽息之月，故謂之日。又曰：「四月秀葽，五月鳴蜩。」五月已下，陰消之月，故稱月。四月亦稱月者，以夏四月建巳，陰生於巳故也。消乾自午至亥為六月，故云消乾六爻為六日；至初建子首尾七月，故云七日來復也。

A commentary on the section from "Yang" to "day": here, the term "seven days" actually refers to seven months. Yang is called "day," and Yin is called "month." The Book of Songs, Wind of Bin, July says: "On the first day, cold wind rises strongly; on the second day, cold air is sharp." It also says: "On the third day, plows are repaired; on the fourth day, fields are tilled and steps are taken." The Mao Transmission explains that the first day is the first month of the Zhou calendar, the second day is the first month of the Yin calendar, the third day is the first month of the Xia calendar, and the fourth day is the fourth month of the Zhou calendar. These are all months when Yang energy is growing, so they are called "day." The poem also says: "In the fourth month, the herb fruits mature; in the fifth month, cicadas sing in unison." From the fifth month onwards, the months belong to Yin energy overcoming Yang, so they are called "month." The fourth month is also called "month" because the fourth month of the Xia calendar is positioned at the巳 (Si) branch, and Yin energy begins to sprout from the巳 position. The乾 (Qian) Yang energy declines from the午 (Wu) position to the亥 (Hai) position, which is six months, so the decline of the six lines of乾 is called six days; when it retreats to the initial position, the month of the first month of the new cycle (子, Zi), the total is seven months, so it is said "seven days to return to the original state."

鄭氏據六日七分，謂建亥之月純陰用事，乃坤卦也；至建子之月陽氣始生，謂復卦也；隔此純陰一卦，謂中孚也。是以《易稽覽圖》曰：「甲子卦氣起中孚，六日八十分日之七。」鄭彼注云：「六以候也。八十分為一日，日之七者，一卦六日七分也。」

Zheng Xuan based his argument on the concept of "six days and seven parts" in the hexagram qi. In the tenth month, which is the month of Ji Hai, pure yin is in charge, corresponding to the hexagram Kun. By the eleventh month, Ji Zi, yang qi begins to emerge, corresponding to the hexagram Fu. The hexagram in between, which is pure yin, is Zhongfou. Therefore, the "Yi Jilantu" states: "The hexagram qi of the Jiazi day starts from Zhongfou, with each hexagram covering six days and seven parts of a day." Zheng Xuan explained in his commentary: "The 'six' refers to the six seasonal divisions. Dividing a day into eighty parts, the 'seven parts of a day' means that each hexagram spans six days and seven parts."

又《易是類謀》曰：「冬至日在坎，春分日在震，夏至日在離，秋分日在兌。」四正之卦，卦有六爻，爻主一氣；餘六十卦，卦主六日七分八十分日之七。歲有十二月三百六十五日四分日之一，六十而一周。

The "Yi Shi Leiu" also states: "On the day of Winter Solstice, the trigram Kan is in charge; on the day of Spring Equinox, the trigram Zhen is in charge; on the day of Summer Solstice, the trigram Li is in charge; and on the day of Autumn Equinox, the trigram Dui is in charge." Kan, Li, Zhen, and Dui are the four cardinal trigrams, each with six lines, and each line corresponds to one solar term. The remaining sixty trigrams each govern six days and seven-tenths of a day. A year has twelve months and consists of three hundred sixty-five and one fourth days. The sixty trigrams take turns governing in a cycle, completing a full cycle and repeating exactly.

尋易緯之義，坎離震兌各主一方，爻主一氣，二十四爻主二十四氣。其餘六十卦卦有六爻，爻主一日，凡主三百六十日。餘有五日四分日之一者，以八十分為日法，五日分為四百分，四分日之一又分為二十分，是四百二十分。六十卦分之，六七四十二，卦別各得七分，是毎卦六日七分也。

The purpose of the Yi Lian is to determine the correspondence between the hexagrams and the twenty-four solar terms. The four trigrams Kan, Li, Zhen, and Dui each correspond to one direction, and each line of the hexagram corresponds to one solar term. The four trigrams with twenty-four lines correspond exactly to the twenty-four solar terms. The remaining sixty hexagrams each have six lines, with each line corresponding to one day, thus covering a total of three hundred and sixty days. The remaining five and one fourth days are divided by taking eight tenths as one day. Five days are converted into four hundred parts, and one fourth day is converted into twenty parts, totaling four hundred and twenty parts. These are divided among the sixty hexagrams, with six multiplied by seven giving forty-two, so each hexagram corresponds to six days and seven parts.

中孚至復六日七分，已在七日之限，故云舉其成數言之而云七日也。《易》之《剝》，《太玄》準之以《割》，其辭曰：「陰氣割物，陽形縣殺，七日幾絶。」七日謂中孚一卦，是子云亦用卦氣六日七分之說。

From the hexagram Zhongfu, it takes six days and seven parts to reach Fu, which has already entered the range of the seventh day, so it is referred to as "seven days" by taking the whole number. In the Zhou Changes, the hexagram Bo, the Tai Xuan uses the hexagram Ce as a corresponding beginning, and the commentary says: "The Yin energy cuts through all things, the Yang form is suspended and suffers punishment, almost ceasing after seven days." Here, "seven days" refers specifically to the hexagram Zhongfu, showing that Yang Xiong also adopted the theory of hexagram qi with six days and seven parts.

○「陽息」至「攸往」○此虞義也。陽息二成臨，至泰成乾，泰小往大來，故君子道長，謂往成乾，故利有攸往也。○「荀氏」至「五也」○利往居五，亦謂陽息至五得位得中，則君子道長、小人道消，非謂初居五也。陽息至五成夬，《雜卦》曰：「夬，決也，剛決柔也，君子道長，小人道消也。」知義與虞同也。

The commentary on the section from "Yang Qi" to "You Wang" is based on Yu Fan's interpretation. When Yang Qi reaches the second line, it forms the hexagram "Ling"; when it reaches the fifth line, it forms "Tai". Continuing this process, it eventually reaches "Qian". In the hexagram "Tai", the small moves forward while the great comes back, so the way of the gentleman increases. "Wang" means moving forward to grow into "Qian", hence it says "It is advantageous to go forward." Furthermore, the commentary on the section from "Xun Shi" to "Wu Ye" states: Xun Shuang said "It is advantageous to go and reside in the fifth line." This also refers to Yang Qi reaching the fifth line, which is both in the proper position and the center, thus the way of the gentleman increases and the way of the small person diminishes. It does not mean that the first line moves to occupy the fifth line. When Yang Qi reaches the fifth line, it forms "Gua". The "Zaji Zhuan" says: "Gua means decision; the strong line decides to remove the weak line. The way of the gentleman increases, and the way of the small person diminishes." This shows that Xun Shuang's meaning is consistent with Yu Fan's.

初九：不遠復，無祗悔，元吉。注。有不善未嘗不知，知之未嘗復行，故不遠復。祗，辭也。「震無咎者，存乎悔」，故無祗悔。得位應四，故元吉。六二：休復，吉。注。休，美也。乾為美，比初為休復，得中下仁，故吉。六三：頻復，厲，無咎。注。頻，顣也。三失位，故頻復。厲，動而之正，故無咎。一曰：頻，比也。

The line statement for the first line (Initial Nine): "Not far from returning, no great regret, original good fortune." Hui Dong's commentary says: A gentleman, when he does something wrong, does not fail to realize it. After realizing it, he does not repeat it, hence it is called "not far from returning." "Zhi" is merely a particle with no real meaning. The Great Treatise says, "Shaking and yet without fault, the key is knowing regret," hence "no great regret" means there will be no regret. The first line is yang in a yang position and corresponds with the fourth line, hence great good fortune. The line statement for the second line (Six in the Second): "Restoring after a rest, good fortune." Commentary: "Xiu" means beauty. The virtue of the Heaven trigram is beauty. The second line, being yin in the middle of the lower trigram, is close to the first line and thus benefits from its beauty, hence called "restoring after a rest." It is yin in the lower trigram's central position and can humble itself to the kindness of the first line, hence good fortune. The line statement for the third line (Six in the Third): "Frequent restoration, dangerous, no blame." Commentary: "Pin" is "Zu," meaning the appearance of frowning and hesitating. The third line is yin in a yang position and thus out of place, so it frowns and repeatedly returns. Although there is danger, once it moves it returns to the correct position, hence no disaster. Another interpretation says "pin" should be understood as "bi," meaning close and adjacent.

六四：中行獨復。注。中謂初，震為行。初一陽爻，故稱獨。四得位應初，故曰中行獨復，以從道也。俗說以四位在五陰之中而獨應復，非也。四在外體，又非內象，不在二五，何得稱中行？

Line four statement: "Middle path alone returns." Hui Dong's own commentary says: here "middle" refers to initial nine. Initial nine belongs to the trigram Zhen, and Zhen represents movement. The first line has only one yang line, so it is called "alone." Line six four is a yin line in a yin position and is in the right place, and it responds to initial nine. Therefore, it is said "moving along the middle path and returning alone." The Image Commentary says it "follows the way," meaning following the way of initial nine. Common interpretations claim that line six four is in the middle of five yin lines and responds to the first line of Fu, but this is incorrect. Line six four is outside the outer trigram, not belonging to the inner trigram's image, and it is not in the second or fifth position. On what basis can it be called "middle path"?

六五：敦復，無悔。注。過應於初，故曰敦復。五失位，變之正，故無悔。上六：迷復，凶，有災眚。注。坤為迷，高而無應，故凶。五變正時坎為災，故有災眚。用行師終有大敗，以其國君凶。注。三復位體師，故用行師。上行師而距於初，陽息上升必消群陰，故終有大敗。國君謂初也。受命復道，當從下升；今上六行師，王誅必加，故以其國君凶也。至于十年不克征。注。坤為至，為十年。坤反君道，故不克征。

The line statement for the fifth line says: "Returning with sincerity, there is no regret." Hui Dong explains: the fifth line surpasses the proper response and responds remotely to the first line, hence it is called "returning with sincerity." It is a yin line in a yang position and thus is out of place, but after one change it returns to the correct position, hence there is no regret. The line statement for the sixth line says: "Returning in confusion, calamity, and disaster." Hui Dong explains: the trigram Kun represents confusion and ignorance, and the sixth line is at the top of the hexagram with no proper response below, hence it is ominous. When the fifth line changes to the correct position, the upper trigram becomes Kan, which represents disaster, hence there is both heavenly and human calamity. The line statement also says, "Using troops, there will be great defeat, because the king is doomed." Hui Dong explains: when the third line returns to the correct position, the lines two through four form the structure of the trigram Zhen, which represents military action, hence "using troops." The sixth line launches an attack but is resisted by the first line. Yang energy is strong and rising, inevitably eliminating all yin energy, hence ultimately leading to great defeat. "The king" refers to the first line. Bearing the mandate of heaven and returning to the correct path, it should rise from below. Now the sixth line rashly launches an attack, and the king's punishment will fall upon it, hence "because the king is doomed." The line statement concludes with "it will take ten years without success in military campaigns." Hui Dong explains: Kun represents "arrival" and also the number ten. The sixth line has strayed from the way of kingship, hence even after ten years it will be powerless to launch an attack.

疏。「有不」至「元吉」○有不善未嘗不知，知之未嘗復行，下《繋》文。震無咎者存乎悔，上《繋》文。虞彼注云：「震，動也。初動得正，故無祗悔。正應在四，中行獨復，故元吉。」○「休美」至「故吉」○休，美，《釋詁》文。乾以美利利天下，故乾為美。初陽在下，為聖人。二無應於上而比於初，故為休復。以柔居中，故曰得中。《象》曰：「休復之吉，以下仁也。」得中下仁，故吉也。

Hui Dong's commentary on the section from "There is no" to "Original Goodness" states: "There is no failure to know what is not good, and knowing it, one never repeats it" are taken from the lower part of the Great Treatise. "Zhen without blame lies in regret" comes from the upper part of the Great Treatise. Yu Fan said in his commentary on the Great Treatise: "Zhen means movement. When the first line moves, it attains the correct position, so there is no regret; its correct position is at line six four, which is in the middle and alone in its return, hence great good fortune." In his commentary on the section from "Rest and beauty" to "Therefore, good fortune," "Xiu" is interpreted as "beauty," as found in the Er Ya · Xigǔ. Qian can bestow beautiful benefits upon the world, so Qian is beauty. The first line, a yang line, is in the lower position, symbolizing the sage. Line six two has no correct corresponding line above, but is close below to the first line, hence called "Xiu Fu." It has a yin line in the middle of the lower trigram, so it is said to "attain the middle." The Image Commentary says: "Xiu Fu is good fortune because it bends itself to be close to the benevolent." Since it attains the middle position and can be close to the benevolent, it is good fortune.

○「頻顣」至「無咎」○此虞義也。頻古作●。《說文》曰：「●，水厓，人所賓附●顣不前而止，從頁從涉。」三以陰居陽，故失位。無應於上，●顣而復，故厲。動正成乾，故無咎。鄭作「顰」，義亦同也。○「一曰頻比也」○頻字古有兩義，一見上。《廣雅》曰：「頻，比也。」三與初二相比而復失位，故厲；之正，故無咎，義亦得通，故曰「頻，比也」。載一說者，所以廣字義，明二義之外，皆俗訓也。

The commentary on the section from "pín" to "wú jiù" is based on Yu Fan's interpretation. The character "pín" was written in ancient times as "●", which is the original form of "pín". The "Shuowen Jiezi" says: "● refers to a place by water where people rely on; by extension, it means to frown and stop, with the character composed of "jié" (head) and "shè" (to cross)." The line six in the third position has a yin line in a yang position, thus it is out of place; it also has no corresponding yang line above, so it can only frown and retreat, hence it is dangerous. When it moves to correct its position and becomes Qian, it will not bring misfortune. Zheng Xuan wrote it as "pín", with the same meaning. Regarding the sentence "one says 'pín' means 'to be close to'," the explanation is: the character "pín" has had two interpretations since ancient times. One has already been mentioned above. The "Guangya" says: "pín means 'to be close to neighbors.'" The line six in the third position is close to the first and second lines and returns, but since it is out of place, it is dangerous. Once it changes to the correct position, there will be no fault, so this explanation is also reasonable, hence "pín" means "to be close to." Both interpretations are presented to expand the meaning of the character and to indicate that other interpretations are vulgar.

○「中謂」至「中行」○此虞義也。二五，一卦之中也；姤復，天地之中也。故《彖傳》曰：「復其見天地之心。」董子以二至為天地之中，云：「中者，天地之太極。」《三統曆》曰：「太極元氣，函三為一。」一，元也；極，中也，即復之初也。元為仁，故二云「以下仁也」；極為中，故四云「中行獨復」，皆指初也。

The passage "From 'Zhong Wei' to 'Zhong Xing'" is Yu Fan's view. The second line and the fifth line are within one hexagram. The hexagrams "Gou" and "Fu" correspond to the summer solstice when yin begins to arise and the winter solstice when yang begins to arise, which represent the center of heaven and earth. Therefore, the Commentary on the Judgment says, "From the hexagram 'Fu' we can roughly see the heart of heaven and earth's continuous generation." Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, saying, "The so-called center is the Taiji of heaven and earth." The "Hanshu · San Tong Li" says, "The Taiji original qi includes heaven, earth, and humanity as one whole." Here, the "one" refers to Yuan, and "ji" refers to Zhong, which points precisely to the initial line of the hexagram "Fu." Yuan corresponds to Ren, so the Image Commentary of line six two says, "It is the beginning of Ren." Ji corresponds to Zhong, so line six four says, "Zhong Xing Du Fu," both referring to the initial line.

聖人以復之初九喻顏子。顏子擇乎中庸，得一善則拳拳服膺一善，即復初也。初「不遠復」，擇乎中庸之謂也，故謂中為初。初體震，故震為行。初微謂之獨，初即一也，一猶獨也，故云「初一陽爻稱獨」。四得位應初，故曰「中行獨復」，《象》曰「以從道也」，謂從初。

Confucius used the first line of the Fu hexagram to illustrate Yan Hui. Yan Hui chose the path of the Mean, and once he achieved a good deed, he held it close to his chest and never forgot it, which is exactly what the first line of Fu represents. The first line says "not far from returning," which is a reflection of "choosing the Mean." Therefore, the term "zhong" (Mean) is interpreted as the first line. The first line belongs to the Zhen trigram, so Zhen represents "movement." The first line is subtle and hidden, hence it is called "du" (sole). The first line is one, and "one" is also "du," so it is said "the first line has only one yang line, called du." The sixth line four is in the proper position and corresponds below to the first line, so it is said "the Mean person alone returns." The Image Commentary says "following the path," meaning following the first line.

俗說已下，鄭氏義也。鄭氏謂爻處五陰之中，度中而行，四獨應初，故云「四位在五陽之中而獨應復」，「復」當作「初」也。虞氏以其說非是而駁之曰：四在外體，外體中者五；又非內象，內象中者二。卦唯二五稱中行，既不在二五，何得稱中行？明《易》無是例也。

The following refutation is directed against Zheng Xuan's interpretation. Zheng Xuan believed that the fourth line, being among five yin lines, was in the central position and acted accordingly, and also corresponded uniquely with the first line. Hui Dong cited Zheng Xuan's words as "the fourth line is in the middle of five yang lines and uniquely corresponds to the first," and suggested that the character "复" should be read as "初." Yu Fan disagreed with this view and refuted it: the fourth line is located in the outer trigram, and the central position of the outer trigram is the fifth line; it does not belong to the inner trigram's image, and the central position of the inner trigram is the second line. In the entire Book of Changes, only the second and fifth lines are called "zhongxing" (acting in the center). Since the fourth line is neither the second nor the fifth, how can it be called "zhongxing"? This shows that the Book of Changes does not have such a precedent.

尋鄭氏註釋五經為東漢諸儒之冠，而於易獨疎者，案鄭自序曰：黨錮事解，注《古文尚書》《毛詩》《論語》，為袁譚所逼，來至元城，乃注《周易》。在軍旅之中，匆匆結撰，故其注易獨疎於諸經，時使之也。

When examined closely, Zheng Xuan's commentary on the Five Classics is considered the best among the scholars of the Eastern Han dynasty, except for his commentary on the Zhou Yi, which appears somewhat superficial. The reason is explained in his own preface: after the removal of the restrictions imposed by the Party Persecution Incident, he first commented on the Ancient Text Book of Documents, the Mao Poetry, and the Analects. Later, forced by Yuan Tan, he moved repeatedly to Yuan Cheng and only then began to comment on the Zhou Yi. At that time, he was in the midst of military campaigns, and the book was hastily written, so his commentary on the Zhou Yi is more superficial than his commentaries on the other classics. This was due to the circumstances of the time.

○「過應」至「無悔」○初為卦主，五在復家而非其應，故曰過應。敦厚於陽，故曰敦復，與臨艮上九同義也。五以陰居陽，故曰失位，變之正，故無悔也。○「坤為」至「災眚」○此虞義也。坤為迷，九家《說卦》文。虞氏謂坤冥，為迷也。剝消艮入坤為先迷，故為迷。五爻皆復，上往不反，襄二十八年《春秋傳》曰「復歸無所，是為迷復」是也。居上，故曰高。三上皆陰，故無應。五之正，上體坎，坎為災，故有災眚也。

A commentary on the section from "Overstepping the Position" to "No Regret": The initial line, "Initial Nine," is the main element of a hexagram. The "Six in the Fifth" is located within the hexagram of "Returning" but is not the proper corresponding line to "Initial Nine," hence it is called "overstepping the position." It shows favor to the yang line, thus it is called "Returning with sincerity," which is the same meaning as the "Upper Nine" in the hexagrams of "Approaching" and "Stillness." The "Six in the Fifth" is a yin line in a yang position, hence it is said to be out of place; once it returns to the correct position, there is no regret. Another commentary on the section from "Kun Represents" to "Disaster and Misfortune": This is Yu Fan's interpretation. "Kun represents confusion," as stated in the "Sayings of the Hexagrams" from the nine schools. Yu Fan believed that "Kun" governs the dark and hidden, hence it represents confusion. The hexagram "Splitting" consumes the "Geng" trigram and enters into "Kun," which is exactly what the "Kun" hexagram statement says, "First confusion," so "Kun" has the image of confusion. All five yin lines have returned to their proper positions, but the "Upper Six" continues forward without turning back. The "Zuo Zhuan" from the 28th year of Duke Xiang says, "Returning but having nowhere to go, this is called confusion." This refers exactly to the situation of the "Upper Six." The "Upper Six" is located at the top of the hexagram, hence it is called "high." The third line and the "Upper Six" are both yin lines, and since they are of the same nature, they do not correspond, hence there is no correspondence. After the "Six in the Fifth" returns to its correct position, the upper trigram becomes "Kan," which represents disaster and misfortune, hence it is said that there is "disaster and misfortune."

○「三復」至「凶也」○三復位互體師，坤為用，震為行，故用行師，此虞義也。「上行師」已下荀義也。荀以坤為眾，故用行師。行師自上而為初所距，故距於初。初乾息坤，故陽息上升。陽長則陰消，故必消群陰。上為終，故終有大敗也。

The commentary on the section from "Three Repeats" to "Disaster": When six in the third returns to its proper position, the second to fourth lines together form the structure of the army (Gua) of the army. The earth (Kun) represents "use" and thunder (Zhen) represents "movement," so it is said "use movement to lead the army," which is Yu Fan's explanation. The part following "the army moves upward" is the view of Xun Shuang. Xun Shuang takes the earth (Kun) as the people, hence the phrase "use movement to lead the army." The sixth at the top initiates an attack from the upper position but is resisted by the first nine, hence the phrase "repelled by the first." The first nine is the yang of Qian within Kun, growing and strengthening; as yang increases, yin retreats, thus inevitably eliminating all yin. The upper position is the end of a hexagram, hence the phrase "eventually suffers great defeat."

震為諸侯國君之象，故國君謂初。虞氏本作「邦君」，君謂姤乾，與荀異也。震受乾命而復自道，易氣從下生，自下升上，故云受命。復道當從下升，今上六專君命而擅用師，王誅之所必加。《春秋》五十凡曰：「凡師能左右之曰以。」臣擅君命，是以其國君凶也。○「坤為」至「克徵」○《說文》曰：「至，從高下至地，從一。」一猶地也。《坤·彖傳》曰「至哉坤元」，故坤為至也。《繋上》曰「天九地十」，故為十年。此上虞義也。行師當奉君命，上反君道，故十年不克征。不克者，義弗克也。

The trigram Zhen symbolizes the feudal lords, so "guojun" refers to the initial line, Chijiug. Yu Fan used the term "bangjun" instead, interpreting "jun" as the trigram Qian in the hexagram Gou, differing from Xun Shuang. Zhen receives the command from Qian and follows its own path to return. The energy of the Book of Changes originates from below and ascends upward, hence it is said "shouming." The path of returning should naturally ascend from below, but now Shangliu alone seizes the royal command and acts independently, so the king's punishment must fall upon it. The fifty principles of the Spring and Autumn Annals state: "If the army can be commanded by others, it is recorded with the character 'yi'." A minister acting independently with the royal command is thus said "yi qiguojun xiong." Furthermore, Yu Fan provides commentary on the section from "Kun wei" to "kezheng": The "Shuowen Jiezi" explains: "Zhi means descending from a high place to the ground, with the character shape consisting of 'yi'." This "yi" corresponds to the earth. The "Commentary on the Judgment" of the hexagram Kun states "Zhi zai Kun yuan," so Kun represents "zhi." The "Great Treatise" of the upper section says "Tian jiu di shi," so Kun represents the number ten years. All these are Yu Fan's interpretations. Military campaigns should be carried out with the royal command, but Shangliu violates the way of being a ruler, hence it cannot launch a campaign even within ten years. The term "buke" refers to the inability to do so in terms of righteousness.

無妄，元亨利貞，其匪正有眚，不利有攸往。注。上之初。妄讀為望，言無所望也。四已之正成益，利用大作；三上易位成既濟，雲行雨施，品物流形，故曰元亨利貞。其謂三，三失位，故匪正。上動成坎，故有眚。體屯難，故不利有攸往。災及邑人，天命不右，卦之所以為無望也。《雜卦》曰：「無妄，災也。」

The Hexagram of Wuwang states: "Originality, Greatness, Advantage, Constancy. If not upright, there will be calamity, and it is not advantageous to go on a journey." Hui Dong explains: This hexagram is formed by the top line returning down to the initial position. "Wang" is read as "wang," meaning there is nothing to hope for. When nine four returns to the correct position, it becomes the Hexagram Yi. The initial nine of Yi says, "It is advantageous to make great efforts." When three and the top lines exchange positions, it becomes the Hexagram Ji Ji. Clouds flow and rain falls, allowing all things to manifest their forms, hence "Originality, Greatness, Advantage, Constancy." "Its" refers to six three, which is out of its proper position, hence "not upright." When upper nine moves, it forms Kan, hence "calamity." The entire hexagram contains the nature of Zun, which is difficult, hence "not advantageous to go on a journey." Calamity spreads to the people of the town, and heaven's mandate does not assist, which is precisely the reason for the hexagram's name "No Hope." The Miscellaneous Hexagram Transmission says: "The hexagram Wuwang discusses calamity."

疏。卦自來。上九一爻來反於初，與後世卦變之例不同，此虞義也。妄讀為望，馬、鄭義也。九四可貞，故云四已之正。四之正成益，益初九「利用為大作」，虞彼注云：「大作謂耕播耒耨之利，蓋取諸此。」三上易位成既濟，乾升為雲行，坤降為雨施，品物流形，群生暢遂，此神農既濟之時也，故曰元亨利貞。

Hui Dong explains the transformation of hexagrams. The original text here is missing some characters. According to his own note, it should be read as "the upper line returns to the initial position," meaning that the line at the top (upper nine) returns to the first position. This differs from the commonly accepted pattern of hexagram transformation, which is the view of Yu Fan. The character "妄" is read as "望," which is the interpretation given by Ma Rong and Zheng Xuan. The line statement of line four says "it is proper to be sincere," so it indicates that line four has already become correct. When line four becomes correct, it forms the hexagram of "Benefit." The line statement of the first line of "Benefit" says "it is advantageous to make great efforts," and Yu Fan explains there that "great efforts" refers to the benefits of plowing and sowing with plowshares and hoes, which is roughly the image being referred to. When the third line and the upper line exchange positions, it forms the hexagram of "Completion." The movement of the Heaven element upward is like the spreading of clouds, and the movement of the Earth element downward is like the falling of rain. All things show their forms, and all beings are smooth and prosperous, which is exactly the era of Shen Nong during which the world was in a state of completion. Therefore, it is said "the beginning is favorable, advantageous to all, beneficial, and proper."

卦有既濟之道而名無妄者，以三上二爻耳。其謂三，三以陰居陽，失位不正，故云其匪正。四之正，上動成坎，坎為多眚，故有眚。體屯，《說文》曰：「屯，難也，象艹木之生，屯然而難。」《易》曰：「屯，剛柔始交而難生。」故曰體屯難。「不利有攸往」，《屯》卦辭。屯指初，此指上也。

This hexagram originally contains the principles of the "Already Completed" hexagram, yet it is named "No Falsehood." The key lies in the third and top lines. "Its" refers to the third line, which is a yin line occupying a yang position, thus being out of place and improper, hence "its not correct." After the nine in the fourth line returns to correctness, the top nine moves, forming Kan, which signifies many calamities, hence "there is a calamity." The entire hexagram contains the structure of "Obstruction." The "Shuo Wen Jie Zi" says: "Obstruction means difficulty; the character shape resembles young grass and trees beginning to grow, obstructed and difficult to break through the soil." The "Commentary on the Judgment" of the "Obstruction" hexagram in the "Book of Changes" says: "Obstruction is the initial combination of yang and yin, and difficulty follows." Hence, "difficult to move forward." "Not favorable for going somewhere" was originally the hexagram statement of the "Obstruction" hexagram; however, the "Obstruction" refers to the first line, while here it refers to the top line.

災成於三窮於上。三曰「邑人之災」，上曰「行有眚」。《彖傳》云：「天命不右，行矣哉。」故云災及邑人，天命不右，卦之取義於無妄者此也。引《雜卦》者，證無妄為災之義也。王充《論衡》曰：「易無妄之應，水旱之至自有期節。」充雲易無妄者，謂《易》之《無妄傳》也。劉逵《吳都賦》注引《易無妄》曰：「災氣有九，陽阨五，陰阨四，合為九，一元之中四千六百一十七歲各以數至。」

Disaster arises in the sixth line of the third position and reaches its extreme in the ninth line at the top. The sixth line of the third position says "disaster befalls the people of the town," and the ninth line at the top says "there is an omen of misfortune." The Commentary on the Judgment says, "Heaven's mandate does not support, so what can be done?" Therefore, the self-commentary discusses disaster affecting the people of the town and Heaven's mandate not supporting, which is the meaning of this hexagram being called "Without Expectation." Hui Dong cites the Commentary on Miscellaneous Hexagrams to confirm that "Without Expectation" has the meaning of disaster. Wang Chong's Lunheng says: "The fulfillment of the hexagram Without Expectation, droughts and floods come with a certain period and rhythm." What Wang Chong refers to as "the Book of Changes has Without Expectation" means the Commentary on the Hexagram of Without Expectation. Liu Kui's annotation of the Wu Du Fu cites the Without Expectation hexagram saying: "Disaster has nine categories, five belong to yang calamities, four belong to yin calamities, totaling nine; within a cycle of four thousand six hundred and seventeen years, they come in order according to their numbers."

《漢書·律曆志》云：「易九戹，日初入元百六，陽九。」孟康注云「易傳也」，所謂「陽九之戹，百六之會」。尋九戹當作無妄，即《易無妄》，故孟康以為易傳。篆「無妄」與「九戹」相似，故誤從之。《易無妄傳》疑七十子之門人所撰，如魏文侯之《孝經傳》也。《律曆志》又云：「經歲四千五百六十，災歲五十七。」故一元之中四千六百一十七歲，所謂《易無妄》之應也。

The "Hanshu · Lüli Zhì" says: "The nine calamities of the Book of Changes, the first hundred and sixth year of the first cycle, is called the 'Yang Ji' calamity." Meng Kang's commentary says, "This is a statement from the Book of Changes transmission," which is commonly referred to as "Yang Ji calamity and the hundred sixth convergence." Investigating further, the two characters "jiu e" should actually be "wu wang," which refers to the "Book of Changes Wu Wang." Therefore, Meng Kang regarded it as a transmission of the Book of Changes. The seal script characters "wu wang" and "jiu e" are similar in form, leading to a mistake, which was then passed down by later generations. The "Book of Changes Wu Wang Transmission" is likely written by the disciples of Confucius' seventy disciples, similar to the "Xiaojing Transmission" passed down by Wei Wenhou. The "Lüli Zhì" also states: "The normal years are four thousand five hundred and sixty, and the years of calamity are fifty-seven." When these two numbers are added together, the total for one cycle is four thousand six hundred and seventeen years, which is the period of calamities and anomalies mentioned in the "Book of Changes Wu Wang."

初九：無妄，往吉。注。謂應四也。四變得位，承五應初，故往吉。在外稱往。六二：不耕穫，不菑畬，凶，則利有攸往。注。有益耕象，遭無妄之世，故不耕穫、不菑畬凶。應五則利，故則利有攸往。六三：無妄之災，或繫之牛，行人之得，邑人之災。注。應在上，上動體坎，故稱災。坤為牛，乾為行人，坤為邑人。牛所以資耕菑也，繋而弗用，為行人所得，故災。天子所居曰邑，邑人災，天下皆災矣。

The line statement for the initial line (Chu Ji) is: "Without false movement, going forward is auspicious." Hui Dong's self-commentary says: This refers to the initial line corresponding to the fourth line. When the fourth line changes, it attains the correct position. It is above the fifth line and corresponds to the initial line, so going forward is auspicious. The movement of a line towards the outer trigram is called "going forward." The line statement for the second line (Liuer) is: "Not sowing and reaping, not clearing and cultivating, misfortune; but it is advantageous to go forward." Self-commentary: The hexagram contains the image of farming from the hexagram Yi. Because it is in a time of "no expectation," it cannot sow and reap, nor can it clear and cultivate land, hence misfortune. It corresponds to the fifth line and thus gains advantage, so it says "it is advantageous to go forward." The line statement for the third line (Li San) is: "Misfortune from false movement, perhaps the ox is tied up, the traveler gains it, but the people of the town suffer." Self-commentary: The corresponding line of the third line is the top line. When the top line changes, it forms the trigram Kan, hence the calamity. The trigram Kun represents an ox, the trigram Qian represents a traveler, and the trigram Kun also represents the people of the town. The ox is used for farming and clearing land, but now it is tied up and unused, and is taken by a passerby, thus causing calamity. The place where the Son of Heaven resides is called "town," so the people of the town suffer, meaning the whole world suffers.

九四：可貞，無咎。注。動則正，故可貞。承五應初，故無咎。九五：無妄之疾，勿藥有喜。注。坎為疾。君以民為體，邑人災，君之疾也，故曰無妄之疾。巽為木，艮為石，故稱藥。得位得正，故勿藥有喜。陽稱喜也。上九：無妄，行有眚，無攸利。注。動成坎，故行有眚。乘剛逆命，故無攸利。天命不右，行矣哉。

The fourth line statement says: "It is proper to be sincere, there will be no blame." Hui Dong explains: The fourth line moves to its proper position, hence "it is proper to be sincere"; it is above the fifth line and corresponds to the first line, so there will be no mistake. The fifth line statement says: "A sudden illness, no medicine is needed, there is joy." Hui Dong explains: The trigram Kan represents disease. The ruler considers the people as his body, so if the people suffer disaster, it is as if the ruler is ill, hence "a sudden illness." The trigram Xun represents wood, and Gen represents stone; grass, wood, and stone can all be used as medicine, hence the image of medicine. The fifth line is in its proper position and is in the center and upright, so no medicine is needed and there is naturally joy. A yang line is called "joy." The top line statement says: "Without expectation, going leads to misfortune, there is nothing advantageous." Hui Dong explains: The top line moves to form Kan, hence "going leads to misfortune." It is above the yang lines, opposing the command issued by Xun, hence there is nothing advantageous. The Commentary on the Judgment says that the heavenly mandate does not support it, so what can it do?

疏。「謂應」至「稱往」○此虞義也。初正應四，兩陽敵應，四變之正，故得位。上承五，下應初，初往則吉，故往吉。四在外，故云在外稱往。在外曰往，在內曰來，易之例也。○「有益」至「攸往」○有益耕象，虞義也。謂四之正體益，故云有益耕象，義見上也。《釋地》曰：「一歲曰菑，二歲曰新田，三歲曰畬。」孫炎注云：「菑，始災殺其草木也。新田，新成柔田也。畬，和也，田舒緩也。」凶，凶年也。遭無妄之世，天下雷行物與無妄，不能耕而獲，不能菑而畬，故凶也。舊脫凶字，故卦義不明，《禮記·坊記》有之，蓋七十子所傳，當得其實也。二正應五，故應五則利；在外曰往，故則利有攸往，謂往五也。

Hui Dong's commentary on the section from "should" to "called going" states: This is Yu Fan's view. The correct correspondence of initial nine is nine four, two yang lines being of the same nature and opposing each other. Nine four, after changing to the correct position, attains the correct place. It is above nine five and corresponds to initial nine, so when initial nine moves towards it, it is auspicious, hence the saying "going is auspicious." Nine four is in the outer trigram, hence "called going" when referring to the outer trigram. A line moving towards the outer trigram is called "going," while moving towards the inner trigram is called "coming," which is a general principle in the Book of Changes. Further, in the commentary on the section from "beneficial" to "going," "beneficial farming" is Yu Fan's view, meaning that after nine four attains the correct position, it forms the structure of the Book of Gain, hence containing the image of farming in the Book of Gain, the meaning of which has already been explained earlier. The Er Ya, Shì Dì says: "The first year of cultivation is called zī, the second year is called xīn tián, and the third year is called yú." Sun Yan's annotation says: "Zī means burning the grass and trees on the ground; xīn tián means newly cultivated soft land; yú means harmonious, the soil is easy to till." "Fuxiong" refers to a year of famine. Being in a time of "no hope," although the heavens have thunder moving and all things correspond with "no hope," one cannot till and reap, nor can one cultivate and have mature crops, hence it is凶. The original text omitted the character "凶," making the meaning of the hexagram unclear; however, the quoted text in the Li Ji, Fang Ji retains this character, likely passed down by the seventy disciples, and should conform to the original form. The correct correspondence of six two is nine five, so corresponding to five is beneficial; moving towards the outer trigram is called "going," hence "it is beneficial to go," referring to moving to correspond with nine five.

○「應在」至「災矣」○三與上應，故應在上。上動體坎，坎為災，故稱災。坤為牛，《說卦》文。乾為人，故為行人。坤為邑，故為邑人。已上皆虞義也。《海內經》曰：「后稷是播百穀，稷之孫叔均是始作牛耕。」郭璞注云：「始用牛犂。」故云牛所以資耕菑也。孔子弟子冉伯牛名耕。《新書》鄒穆公曰：「百姓飽牛而耕。」則牛耕始於三代矣。無妄之世，故繋而弗用，為行人所得，不耕不菑，故災也。

The passage explains the section from "Should Be" to "Disaster." Six in the Third corresponds with Nine at the Top, so the Response Line is above. When Nine at the Top moves, it forms the structure of Kan, which represents disaster, hence the term disaster. The trigram Kun represents cattle, as mentioned in the "Commentary on the Changes." The trigram Qian represents people, so it is used to symbolize travelers; Kun represents a city, so it is used to symbolize people in the city. These interpretations are according to Yu Fan. The "Classic of Mountains and Seas, Volume of the Inner Seas" states: "After Ji sowed all kinds of grains, his grandson Shu Jun was the first to use cattle for plowing." Guo Pu's commentary says: "This refers to the beginning of using plows drawn by cattle." Therefore, the self-commentary explains that cattle are used for farming and clearing land. Also, Confucius' disciple Ran Bo Niu was named "Geng," which shows the connection between cattle and farming. In the "New Book" by Jia Yi, it is recorded that Zou Mu Gong said: "The people feed their cattle to plow the fields." This shows that cattle plowing existed since the Xia, Shang, and Zhou dynasties. In a time of "no hope," cattle are tied up and not used, instead being led away by passersby. The fields are not farmed, and the land is not cleared, thus causing disaster.

夏商天子之居名邑。《詩·殷武》曰：「商邑翼翼，四方之極。」毛傳曰：「商邑，京師也。」是以《白虎通》曰：「夏曰夏邑，殷曰商邑，周曰京師。」《尚書》曰「率割夏邑」，謂桀也；「在商邑」，謂殷也。文王演《易》據夏商之禮，故以天子所居為邑，舉邑以概天下，故云邑人災，天下皆災矣。

In the Xia and Shang dynasties, the residences of the kings were called "yi." The "Shi Jing" (Book of Songs), in its "Shang Song · Yin Wu" section, says: "The city of Shang is orderly and well-organized, serving as a model for the four directions." The Mao Shi (Commentary by Mao) explains: "The city of Shang refers to the capital." Therefore, the "Bai Hu Tong" (White Tiger Classic) states: "In the Xia dynasty, it was called Xia yi; in the Shang dynasty, it was called Shang yi; and it was only in the Zhou dynasty that it was called Jing Shi (capital)." The "Shang Shu" (Book of Documents) mentions "greatly destroying Xia yi," referring to Xia Jie; and "in Shang yi" refers to the capital of the Shang dynasty. King Wen compiled the "Zhou Yi" (I Ching) based on the rituals of the Xia and Shang dynasties, so he referred to the residence of the Son of Heaven as "yi." Using "yi" was meant to encompass the entire world, hence the saying that when the people of the city suffer disaster, the whole world also suffers disaster.

○「動則」至「無咎」○此虞義也。○「坎為」至「喜也」○坎折坤體，故為疾。《漢書·武帝紀》曰：「君者，心也；民猶支體，支體傷則心憯怛。」故云君以民為體，邑人災則支體傷，故云君之疾也。巽為木，艮為石，故稱藥，虞義也。《說卦》曰：「巽為木，艮為小石。」草木所以治病，《春秋》襄二十三年傳曰：「美疢不如惡石。」服虔注云：「砭，石也。」故知木石為藥。九居五，故得位得正。五乾為先王，以茂對時育萬物，故勿藥有喜。陽稱喜，亦虞義也。

A commentary on the section from "movement" to "no blame": this is Yu Fan's view. Another commentary on the section from "Kan represents" to "a joy": Kan breaks the body of Kun, so it indicates illness. The "Book of Han · Wu Emperor's Annals" says: "The sovereign is like the heart, the people are like the limbs; if the limbs are injured, the heart will feel pain." Therefore, the self-commentary explains that the sovereign considers the people as his body, and when the people suffer disaster, it is like the limbs being injured, hence called the sovereign's illness. Xun represents wood, Gen represents stone, so they are taken as symbols of medicine, which is also Yu Fan's view. The "Commentary on the Hexagrams" says: "Xun represents wood, Gen represents small stone." Grass and trees can be used to treat illness; the "Zuo Zhuan" says in the 23rd year of Duke Xiang: "Sweet illness is not as good as bitter stone needles." Fu Qian's commentary says: "Bian is stone needles." Thus it is known that both wood and stone can be used as medicine. The ninth line is in the fifth position, so it is both in the right position and in the correct place. The ninth line of Kan represents the former kings, who can strive to follow the heavenly timing and nurture all things, so there is no need for medicine and there is naturally joy. Yang lines are called "joy," which is also Yu Fan's view.

○「動成」至「矣哉」○此虞義也。四已正，故上動成坎。坎為多眚，故行有眚。上柔乘剛，逆巽之命，故無攸利。《彖傳》「天命不右，行矣哉」，正謂上也，故引以釋行有眚，而無妄之義亦可見矣。

The commentary on the section from "dòng chéng" to "yǐ zāi" is based on Yu Fan's interpretation. Since nine in the fourth has already returned to the correct position, the top line moving becomes Kan. Kan is associated with many calamities and misfortunes, hence the statement "traveling brings misfortune." The top line, being yin, is above the yang lines, thus violating the command represented by Xun. Therefore, "there is no benefit." The Commentary on the Judgment says, "Heaven's mandate does not support, so what can be done?" This is referring specifically to the top line, hence Hui Dong cites it to explain "traveling brings misfortune." The meaning of the hexagram Wuwang, which relates to calamity, is thus clearly established.

大畜，利貞。注。大壯初之上，與萃旁通。陽稱大，謂艮上也。以艮畜乾，故曰大畜。二五失位，故利貞。不家食吉。注。二稱家，體頤養居外，是不家食吉而養賢。利涉大川。注。二變體坎，故利涉大川。

The Hexagram Statement of 《Da Xu》 says: "Beneficial to uprightness." Hui Dong's self-commentary: This hexagram is formed by moving the first line of 《Da Zhuang》 to the top position, and it is in mutual opposition with 《Cui》. Yang is called "Da" (great), referring to the top line nine, which is the body of Gen (Mountain). Using Gen to stop and store the strength of Qian (Heaven), hence it is called "Da Xu" (Great Accumulation). The second and fifth lines are both out of position, hence it says "Beneficial to uprightness." The Hexagram Statement says "Not eating at home is auspicious." Self-commentary: The second line is called "Jia" (home), the whole hexagram has the nurturing image of 《Yi》, with the virtuous person in the outer trigram, hence it is auspicious not to stay at home and eat by oneself, meaning to cultivate the virtuous in the court. The Hexagram Statement says "Beneficial to crossing great rivers." Self-commentary: When the second line changes, it becomes the body of Kan (Water), hence it says "Beneficial to crossing great rivers."

疏。「大壯」至「利貞」○卦自大壯來，初九之上，傳謂其德剛上也，與萃為旁通，此上虞義也。卦有小畜、大畜，陰稱小，陽稱大。小畜謂四，四陰故小；大畜謂上，上陽故大。上體艮，艮為止，畜者斂聚，有止義，以艮畜乾，謂之大畜也。又有畜養之義，故取義於畜德養賢。二五失位，故利貞，亦虞義也。

Hui Dong's commentary on the section from "Da Zhuang" to "Li Zhen" states: This hexagram comes from "Da Zhuang" with the initial line moving up to the top position. The "Commentary on the Judgment" says "its virtue is strong above," which refers exactly to this change. It is also in communication with the hexagram "Cui." All these are Yu Fan's views. The Book of Changes contains both "Xiao Xu" and "Da Xu." Yin lines are called "small," and yang lines are called "great." In "Xiao Xu," the main line of containment is at the fourth line, which is a yin line, hence called "small." In "Da Xu," the main line of containment is at the top line, which is a yang line, hence called "great." The upper trigram is Gen, which means to stop. "Xu" means to gather and store, which inherently includes the meaning of stopping. Using Gen to stop and gather the strength of Qian, it is called "Da Xu." "Xu" also means to raise and nurture, so this hexagram derives its meaning from accumulating virtue and nurturing talented people. The second and fifth lines are out of position, hence it says "Li Zhen." This is also Yu Fan's view.

○「二稱」至「養賢」○二稱家，虞義也，義見蒙卦。「體頤養」已下，鄭義也。三至上體頤，頤者養也，而在外卦，是不家食吉而養賢，言人君有大畜積，不唯與家人食之而已，當與賢者共之，故得吉也。○「二變」至「大川」○此京義也。二變有坎象，坎為大川，涉坎居五，故利涉大川。

The commentary on the section from "two lines" to "nurturing virtuous people" states: the second line is called "family," according to Yu Fan's interpretation, and the meaning has already been explained in the "Meng" hexagram. The part following "nurturing" is according to Zheng Xuan's interpretation. From the third line to the top line, the interacting lines form the structure of the "Yi" hexagram, "Yi" meaning nurturing; and since it is in the outer trigram, it says "beneficial to share food with the family and be auspicious" meaning the ruler has abundant resources and should not keep them only for family use, but share them with the virtuous, thus achieving auspiciousness. The commentary on the section from "two changes" to "great river" states: this is Jing Fang's interpretation. When the second line changes, there is the image of Kan, which represents a great river. Crossing over the danger of Kan and occupying the central position, it says "favorable to cross the great river."

初九：有厲，利已。注。厲，危；已，止也。二變四體坎，故有厲。應在艮，艮為止，故利已。九二：轝說腹。注。萃坤為轝，為腹。坤消乾成，故轝說腹。腹或作輹也。九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。注。乾為良馬。逐，進也。二已變，三在坎中，故利艱貞。曰讀為日，離為日。坎為閒，習坎為車輿，乾人在上，震為驚，衛，講武閒兵，故日閒輿衛也。往，往應上。

The line statement for the first line (初九) is: "There is danger; it is advantageous to stop." Hui Dong's commentary says: "Lai" means danger, and "yi" means to stop. When the second line (九二) changes, the fourth line becomes the structure of Kan (Water), hence there is danger. The responding line of the first line is Gen (Mountain), which signifies stopping, so stopping is advantageous. The line statement for the second line (九二) is: "The carriage moves forward." Hui Dong's commentary says: The related卦 (agram) "Cui" (Gathering) has the structure of Kun (Earth), which represents a carriage and its belly; when Kun declines and Qian (Heaven) emerges, the carriage and its belly become separated. Some versions of the text write "fu" instead of "腹." The line statement for the third line (九三) is: "Fine horses chase; it is advantageous to be firm and upright. It says, 'Daily practice of chariot and military defense,' it is advantageous to go forward." Hui Dong's commentary says: Qian (Heaven) represents fine horses. "Chu" means to advance. Since the second line has already changed, the third line is now in the middle of Kan (Water), so it is advantageous to be firm and upright in hardship. "Yue" is read as "ri," meaning day, and Li (Fire) represents the sun; Kan (Water) represents familiarity, and double Kan represents chariots. Qian (Heaven) represents people riding on top, and Zhen (Thunder) represents disturbance. "Wei" refers to military training and practicing weapons, so it is said that daily practice of chariots and military defense takes place. "Wang" means to go forward, responding to the top line (上九).

六四：童牛之告，元吉。注。艮為童，萃坤為牛。告謂以木輻其角。大畜，畜物之家惡其觸害，巽為木，施木於牛角，故曰童牛之告。得位承五，故元吉。六五：豶豕之牙，吉。注。豕子曰豶。二變坎為豕。牙，杙也，以杙繋豕，故豶豕之牙。動而得位，故吉。上九：何天之衢，亨。注。乾為首，首肩之間，荷物處。乾為天，艮為徑路，天衢象，故何天之衢亨。上變坎為亨也。

The fourth line statement says: "A young ox with a wooden beam on its horn, original good fortune." Hui Dong explains: "Geng represents youth and smallness. The opposite hexagram, 'Cui,' has the earth element as the main structure, representing an ox. 'Gao' refers to a wooden beam tied across the ox's horn. The hexagram 'Da Xu' discusses the household that raises livestock, and the most dangerous thing is when an ox uses its horn to injure people. Xun represents wood, so adding a wooden beam to the ox's horn is called 'gao.' The fourth line is in the correct position and supports the fifth line, hence great good fortune." The fifth line statement says: "A castrated pig's tooth, good fortune." Hui Dong explains: "A small pig is called 'fen.' The second line changes to Kan, which represents a pig. 'Teeth' refer to wooden stakes used to tie up the pig, hence 'fen pig's tooth.' The fifth line changes to the correct position, hence good fortune." The top line statement says: "What heavenly thoroughfare, passage is smooth." Hui Dong explains: "Qian represents the head, the area between the head and the shoulder is where things are carried. Qian represents heaven, Gen represents a small path, combining to form the image of a heavenly thoroughfare, hence 'what heavenly thoroughfare, passage is smooth.' The top line changes to Kan, which represents passage, hence smooth."

疏。「厲危」至「利已」○厲，危，義見乾卦。趙岐注《孟子》曰：「已，止也。」應在四，二變故四體坎，坎為疾，為災，故厲。四體艮，故應在艮。《說卦》曰：「艮，止也。」故艮為止。以艮畜乾而又在初，故利已。乾為利也。○「萃坤」至「輹也」○此虞義也。旁通萃，故萃坤為轝為腹。變從旁通，故坤消乾成為轝說腹，與小畜同義也。腹讀為輹。腹，古文；輹，今文，故云腹或為輹也。

Hui Dong's commentary on the section from "Lai Wei" to "Li Yi" states: "Lai" is interpreted as "danger," and its meaning has already been explained in the hexagram Qian. Zhao Qi's commentary on the Mencius says: "Yi means to stop." The responding line of initial nine is at line six four. When nine two changes, the fourth line becomes the trigram Kan, which represents illness and calamity, hence there is danger. The fourth line also belongs to the trigram Gen, so it is said that the responding line is Gen. The "Say of the Trigrams" says: "Gen means to stop." Therefore, Gen means to stop. By stopping Gen, the vigorous Qian is contained, and since initial nine is at the very bottom, stopping is beneficial. Qian represents benefit. Furthermore, Hui Dong's commentary on the section from "Cui Kun" to "Pu ye" states: This is Yu Fan's view. The primary hexagram is in communication with Cui, so the trigram Kun from Cui is taken as a cart and the cart's belly. To take the changing lines, one should look at the hexagram in communication. Therefore, when Kun consumes Qian, the cart and its belly separate, which is similar to the meaning in Xiao Xu "Yu she fu." "Fu" is read as "Pu," "Fu" is the ancient form, and "Pu" is the modern form, hence it is said that some versions of the text use "Pu" instead of "Fu."

○「乾為」至「應上」○乾為良馬，《說卦》文。乾善，故良；又為馬，故為良馬，此虞義也。逐，進，京義也。應在上，上尚賢，故三進良馬逐之象也。「二已變」以下虞義也。二變三體坎，坎為艱，三得正，故利艱貞。曰讀為日，虞、鄭讀也。離為日，《說卦》文。馬、鄭皆云：「閒，習也。」坎稱習坎，故為閒習。《尚書大傳》曰：「戰鬬不可不習，故於搜狩以閒之。」是也。坤為大轝，故為車輿。二居五，故乾人在上。震驚百里，故為驚衛。《晉語》曰：「車有震武。」震為講論，故講武閒兵，鄭氏謂日習車徒是也。三正應上，故云往，往應上。

The commentary on the section from "Qian represents" to "responding to the upper" states: Qian represents a good horse, as mentioned in the "Commentary on the Hexagrams." The virtue of Qian is beautiful and good, hence it is called "good"; Qian also represents a horse, so together they form the image of a good horse, according to Yu Fan. "Chase" is interpreted as "advance," according to Jing Fang. The responding line of nine three is at nine at the top, and nine at the top values the virtuous, so nine three strives upward, resembling a good horse chasing. The part following "two has changed" is also Yu Fan's interpretation: nine two has changed, so nine three is in the body of Kan, which represents difficulty, and nine three is in the correct position, thus it is appropriate to maintain correctness amidst difficulty. "Says" is read as "day," according to Yu Fan and Zheng Xuan. Li represents the sun, as mentioned in the "Commentary on the Hexagrams." Ma Rong and Zheng Xuan both say: "Rest is practice." Kan is called "Practice of Difficulty," hence it has the meaning of familiarity. The "Great Transmission of the Book of Documents" says: "In warfare, one must not neglect training, hence using spring hunting and winter hunting for practice." This is exactly the meaning. Kun represents a large chariot, so the image of a carriage is taken. Nine two ascends to the fifth position, so it is said that the person of Qian is riding above. The hexagram Zhen discusses "shocking a hundred li," hence taking the image of disturbance and defense. The "Discourses of the States: Jin Annals" says: "The chariot carries the power of intimidation." Zhen also governs discussion, hence it refers to discussing military affairs and practicing weapons. Zheng Xuan's explanation of "daily training of chariots, horses, and soldiers" is precisely this meaning. Nine three's correct response is to nine at the top, hence it is said "go," meaning to go and respond to nine at the top.

○「艮為」至「元吉」○此虞義也。蒙六五體艮為童蒙，故知艮為童。旁通萃，故萃坤為牛。《說文》曰：「告，從牛從口，牛觸人，角著橫木，所以告。」故云告謂以木楅其角也。《周禮·封人》曰：「凡祭祀飾其牛牲，設其楅衡。」鄭彼注云：「楅設於角。」《詩·閟宮》曰「夏而楅衡」，毛傳云：「楅衡，設牛角以楅之。」所謂木楅其角也。告俗作牿，今從古。

The commentary on the section from "Gentle" to "Original Goodness" is based on Yu Fan's interpretation. The sixth line of the fifth hexagram in the "Meng" hexagram belongs to the structure of the "Gen" hexagram and is referred to as "Childish Ignorance," indicating that "Gen" represents a young child. The primary hexagram is in communication with the "Cui" hexagram, so the "Kun" structure from "Cui" is used to represent the ox. The "Shuo Wen Jie Zi" says: "The character 'gao' is composed of 'niu' and 'kou,' meaning that an ox uses its horns to push against people, so a horizontal wooden bar is tied to the horn as a warning." Therefore, the self-commentary explains that "gao" refers to using wood to clamp the ox's horn. The "Zhou Li · Feng Ren" states: "In all sacrifices, the oxen should be properly prepared and equipped with 'e heng.'" Zheng Xuan's commentary says: "The 'e' is attached to the ox's horn." The "Shi Jing · Lu Song · Bi Gong" mentions: "In summer, the oxen are equipped with 'e heng.'" Mao's transmission says: "The 'e heng' is a device attached to the ox's horn to restrain it." This is what is meant by clamping the ox's horn with wood. The character "gao" is commonly written as "gu," but here the ancient form is followed.

大畜之家取象牛豕，義取畜養。豕交獸畜，亦有畜義，故云畜物之家。牛觸抵人，故惡其觸害。巽為木，鄭義也。五之正，四體巽，故施木於牛角，防其觸害也。四得位，上承九五，故元吉。初利已，故不言應初也。

The hexagram "Great Accumulation" takes its image from cattle and pigs, with the intention of raising them. It is like treating pigs with care and raising animals in general, both containing the meaning of "raising." Therefore, it is called the hexagram of raising livestock. Cattle can use their horns to attack people, so they are disliked for injuring others. Xun is wood, according to Zheng Xuan. After the line six in the fifth position returns to the correct position, the fourth line becomes the body of Xun, so it is said that wood is applied to the horns of the cattle to prevent them from injuring people. The line six in the fourth position is in a proper position and supports the line nine in the fifth, so it is very auspicious. The line statement of the initial nine speaks of "favorable for stopping," so it is appropriate to stop, hence this passage does not mention the line six in the fourth responding to the initial nine.

○「豕子」至「故吉」○《釋獸》曰：「豕子，豬、豶、麼、幼。」郭璞云：「俗呼小豶豬為子，最後生者為么豚。」故云豕子為豶。豶豕猶童牛也。坎為豕，虞義也。牙者，畜豕之杙，故云牙杙也。東齊海岱之間以杙繋豕，防其唐突，與童牛之告同義也。動而得位，故吉，虞義也。五失正，動得位，故吉。

The commentary on the section from "Shi Zi" to "Therefore, it is auspicious" states: The "Er Ya · Xi Shuo" says: "Pigs are called pigs, and there are also names such as 'fen', 'me', and 'you' for young pigs." Guo Pu explains: "In common speech, small castrated pigs are called 'zi', and the last born are called 'yao tun'." Therefore, young pigs are referred to as 'fen'. 'Fen shi' and 'tong niu' are similar expressions, both referring to young animals. 'Kan' represents pigs, according to Yu Fan. 'Ya' is a wooden stake used to tie up pigs, so the self-commentary says 'ya is the same as yi'. In the eastern and northern coastal areas of Qi, pigs are tied with wooden stakes to prevent them from running around, which is similar to the practice of using wooden clamps on the horns of young cattle. When the line six in the fifth moves, it reaches the correct position, hence it is auspicious. This is also Yu Fan's explanation: line six in the fifth originally lacked the correct position, but once it moves, it attains the correct position, hence it is auspicious.

○「乾為」至「亨也」○此鄭虞義也。乾為首，《說卦》文。何讀為荷。首之下，肩之上，荷物之處。六爻初為足，上為首，故取象於何也。乾為天，艮為徑路，皆《說卦》文。衢者，九交之道，天有九道，天衢之象，故云何天之衢也。坎為通，唯心亨，上變體坎，故坎為亨。《象》曰：「道大行也。」

A commentary on the section from "Qian (Heaven)" to "the way is smooth": This is the view of Zheng Xuan and Yu Fan. Qian represents the head, as mentioned in the "Commentary on the Changes." The character "he" is read as "he," meaning to bear or carry. The area below the head and above the shoulders is exactly where one would carry things. Among the six lines, the first line represents the foot, and the top line represents the head, so "he" is used to symbolize carrying. Qian represents Heaven, and Gen represents a narrow path, both from the "Commentary on the Changes." "Qu" refers to a road where nine paths converge; the sky has nine roads, which matches the image of "heavenly road," hence "heavenly road." Kan represents smooth passage, and the "Commentary on the Judgment" of Kan says "the heart is smooth," and when the top line changes, it becomes the body of Kan, so Kan represents smoothness. The "Image Commentary" says: "A wide road is smooth for passage."

頤，貞吉。注。晉四之初，與大過旁通。卦互兩坤，萬物致養，故名頤。三之正，五上易位，故頤貞吉，養正則吉也。反覆不衰，與乾、坤、坎、離、大過、小過、中孚同義，故不從臨觀四陰二陽之例。或以臨二之上。觀頤，自求口實。注。離為目，故觀頤，觀其所養。或以卦自觀來，故觀頤。大過兌為口，或以臨兌為口。口實，頤中物，謂其自養。

The Hexagram Yi says: "Zhen Ji." Hui Dong's own commentary states: This hexagram is formed by the fourth line of the Hexagram Jin moving down to the first position, and it is in mutual opposition with the Hexagram Da Guo. Within this hexagram, the second to fifth lines contain two Kuns, which nourish all things, hence the name "Yi" (Nourishment). The line six in the third returns to the correct position, and the fifth and upper lines exchange positions, so all six lines become correct, hence the statement "Yi Zhen Ji." The Commentary on the Judgment says "nourishing in the correct way brings good fortune." This hexagram remains the same even when inverted, like the Hexagrams Qian, Kun, Kan, Li, Da Guo, Xiao Guo, and Zhong Fu, so it does not follow the usual pattern of hexagram transformation as in the Hexagrams Lin and Guan. Some people also say it is formed by the second line of the Hexagram Lin moving up to the upper position. The Hexagram Statement says "Guan Yi, Zi Qiu Kou Shi." Self-commentary: Li represents the eyes, so "Guan Yi" means observing what is being nourished. Some people believe this hexagram comes from Guan, hence "Guan Yi." The Hexagram Da Guo has the trigram Dui (Lake) representing the mouth, and some people take the Dui trigram from Lin as the mouth. "Kou Shi" refers to food in the mouth, meaning nourishing oneself.

疏。「晉四」至「之上」○知晉四之初者，初九「舍爾靈龜」，虞彼注云：「晉離為龜，四之初，故舍爾靈龜。」是知卦自晉來，與大過旁通也，此上虞義也。卦自二至五有二坤，京氏謂地之氣萃在其中是也。《說卦》曰：「坤也者，地也，萬物皆致養焉。」頤者，養也，故名頤，此鄭義也。六爻三五上失正，三之正，五上易位，則六爻皆正，故曰頤貞吉。傳曰「養正則吉也」，須養乃正，故不言元亨利貞，而六爻之象亦不皆以正言也。

Hui Dong's commentary on the section from "Jin" fourth line to "above" states: We know this hexagram comes from the fourth line of "Jin" moving down to the first position because the first line says "abandon your spiritual turtle." Yu Fan noted there: "The body of 'Jin' is fire, which represents the turtle. The fourth line moving down to the first position is why it says 'abandon your spiritual turtle.'" From this we know the hexagram originates from "Jin" and is connected with "Da Guo" through mutual correspondence. All of this is Yu Fan's view. From the second to the fifth lines of this hexagram there are two Kuns, which is what Jing Fang meant by "the earth's energy gathers within." The "Shuo Gua Zhuan" says: "Kun is earth, and all things are nourished by it." "Yi" means nourishment, so the hexagram is named "Yi," according to Zheng Xuan. Among the six lines, the third, fifth, and top lines are not in the correct position. When the third line becomes correct and the fifth and top lines exchange positions, all six lines become correct, hence the statement "Yi Zhen Ji." The "Tuan Zhuan" says "nourishing in the correct way brings good fortune." One must first nourish before one can be correct, so the hexagram does not say "Yuan Heng Li Zhen." The images of the lines are not all expressed in terms of correctness.

卦有反覆，如泰反為否，否反為泰，故《雜卦》曰：「否泰反其類也。」反覆不衰，謂反覆皆此卦也。故《繋上》曰：「古之聰明睿知神武而不殺者夫。」殺讀為衰，虞彼注云：「在坎則聰，在離則明，神武謂乾，睿知謂坤，乾坤坎離，反覆不衰，故而不殺者夫。」四卦之外，又有頤、大過、小過、中孚，故云反覆不衰，與乾、坤、坎、離、大過、小過、中孚同義。頤與七卦同義，故不從臨觀四陰二陽之例，臨觀二卦皆四陰二陽也。又載或說曰：若從是例，則自臨二之上成頤也。此上皆虞義也。

A hexagram may be transformed by reversal, for example, the hexagram Tai (Peace) reversed becomes the hexagram Po (Obstruction), and the hexagram Po reversed becomes Tai. Therefore, the Miscellaneous Discourses states: "Po and Tai are examples of each other being reversed." The phrase "reversal without decline" means that after reversal, the hexagram remains the same. Therefore, the Great Treatise says: "In ancient times, there were wise and intelligent people who were mighty but did not act with excessive force." The word "kill" here is read as "decline." Yu Fan explained: "In the trigram Kan (Water) is wisdom, in the trigram Li (Fire) is brightness; 'mighty and wise' refers to Qian (Heaven), and 'intelligent and wise' refers to Kun (Earth). The four trigrams Qian, Kun, Kan, and Li, when reversed, remain unchanged, hence the phrase 'mighty and not declining.'" In addition to these four trigrams, there are also Yi (Nourishing), Da Guo (Great Excess), Xiao Guo (Small Excess), and Zhong Fu (Middle Trust), so they also remain unchanged when reversed, following the same pattern as Qian, Kun, Kan, Li, Da Guo, Xiao Guo, and Zhong Fu. Since Yi follows the same pattern as these seven trigrams, it does not follow the general rule of transformation applied to Lin (Approaching) and Guan (Observing), which are both hexagrams with four yin lines and two yang lines. Hui Dong also recorded another view: if one must follow the general rule, then Yi is formed by moving the second line of Lin to the upper position. All of this is according to Yu Fan's explanation.

○「離為」至「自養」○離為目，晉離也。「觀頤，觀其所養」，《彖傳》文，此上虞義也。頤而言觀，故或以卦自觀來，亦從四陰二陽之例也。「大過兌為口」已下亦虞義也。頤與大過旁通，大過體兌，故兌為口；臨兌亦為口，故並著或說也。口中之實如頤中有物，故云口實頤中物。傳曰：「自求口實，觀其自養也。」義詳彖傳。

The commentary on the section from "Lì wéi" to "zì yǎng" states that "Lì wéi yǎn mù" refers to the "Jìn" hexagram, where "Lì" represents the eye. The original text from the "Commentary on the Judgment" says, "Guan Yi, guan qí suǒ yǎng," and the above statements are all from Yu Fan. Since the "Yí" hexagram discusses "Guan" (observation), some people believe that the hexagram originates from "Guan." This is also in line with the general principle of hexagram transformation, where a hexagram with four yin lines and two yang lines changes. The part following "Dà guò Dui wéi kǒu" is also Yu Fan's view: "Yí" and "Dà guò" are complementary hexagrams, and "Dà guò" has the structure of "Dui," so "Dui" represents the mouth. Similarly, the "Dui" structure in "Lín" also represents the mouth, so this explanation is recorded together. The actual object within the mouth is like the food contained in the mouth of "Yí," so "kǒu shí" refers to the food in "Yí." The "Commentary on the Judgment" says, "Taking food from one's own mouth is to observe how one sustains oneself." The detailed meaning can be found in the section of the "Commentary on the Judgment."

初九：舍爾靈龜，觀我朵頤，凶。注。晉離為龜，四之初，故舍爾靈龜。我謂上，頤下垂為朵，上由頤，故觀我朵頤。求養於上，失所養也，故凶。或說頤本末皆剛，象物外骨，故云龜。六二：顛頤句，拂經於丘句，頤征凶。注。顛謂上。拂，違也。坎為經，丘謂五。二宜應五，過五而養於上，故曰顛頤。違常於五，故拂經於丘。往上則凶，故頤征凶。

The line statement for the initial yang line (初九) is: "Abandon your spiritual turtle, look at my drooping mouth, misfortune." Hui Dong's own commentary says: The trigram Li of the hexagram "Jin" represents the turtle. The fourth line descends to the initial position, so it says to abandon your spiritual turtle. "I" refers to the upper yang line (上九). The mouth of the mouth is called "duo," and the upper yang line is the source of nourishment for the entire hexagram, so looking up to the upper yang line and drooling with desire. The initial yang line seeks nourishment from the upper yang line, thereby losing the way of self-nourishment, hence misfortune. Another interpretation says: The initial and upper lines of the hexagram "Yi" are both yang lines, resembling animals with hard shells, so the image is taken as a turtle. The line statement for the second yin line (六二) is: "Reversed nourishment, violating the path on the hill, nourishment through seeking brings misfortune." The two instances of "ju" in the original text are punctuation marks added by Hui Dong. His own commentary says: "Dian" refers to the upper yang line (上九). "Fu" means to violate. Kan represents the regular path, "qiu" refers to the sixth yin line (六五). The second yin line should originally correspond to the sixth yin line, but it goes beyond the sixth yin line to seek nourishment from the upper yang line, hence "reversed nourishment." It violates the regular path at the sixth yin line, hence "violating the path on the hill." Seeking nourishment from the upper yang line brings misfortune, hence "nourishment through seeking brings misfortune."

六三：拂頤貞凶，十年勿用，無攸利。注。三失位體剝，故拂頤不正，相應弒父弒君，故貞凶。坤為十年，動無所應，故十年勿用無攸利也。六四：顛頤吉，虎視眈眈，其欲浟浟，無咎。注。四得位而養於上，故顛頤吉。坤為虎，離目為視，坎為欲。虎眂，眂上也。眈眈，視之專也。浟浟，求而遂也。上施而得其欲，故無咎。

The line statement for the sixth line three says: "Defying the mouth, uprightness brings misfortune, for ten years there is no use, nothing is beneficial." Hui Dong's self-commentary says: The sixth line three is out of position and located within the structure of "Splitting," so it goes against the principle of nurturing. It itself is not upright, and the superior line nine it corresponds to is also not upright. The two lines that are not upright correspond with each other, thus resembling the image of killing the father and the king. Therefore, even if it remains firm, it is still ominous. The earth element represents the number ten, and the sixth line three moves upward without any corresponding line above, so it says that for ten years there is nothing to do, and nothing is beneficial. The line statement for the sixth line four says: "Reversing the mouth, good fortune, the tiger watches intently, its desire flows smoothly, no blame." Self-commentary says: The sixth line four is in the correct position and seeks nourishment from the superior line nine, so reversing the direction of seeking nourishment results in good fortune. The earth element represents the tiger, the fire element represents the eye, and the water element represents desire. The tiger watches intently, referring to watching the superior line nine. "Dān dān" means looking intently, and "yóu yóu" means the desire is fulfilled. The superior line nine gives and it receives its desire, so there is no blame.

六五：拂經，居貞吉，不可涉大川。注。失位無應，故拂經。艮為居，與上易位，故居貞吉。坎為大川，養道成於上，故不可涉大川。上九：由頤，厲吉，利涉大川。注。由，自也。上為卦主，眾陰順承，故由頤。失位故厲，變之正故吉。之應歴五，故利涉大川。

The Line Statement of the Fifth Line: "It deviates from the path, remains steadfast in virtue, and is auspicious; it is not suitable to cross great rivers." Hui Dong's self-commentary: The Fifth Line is out of its proper position, and it does not correspond with the Second Line below. Therefore, it deviates from the usual way. The trigram Gen (Mountain) represents staying put, and since it has exchanged positions with the Ninth Line at the Top, staying put and maintaining virtue is auspicious. The trigram Kan (Water) represents great rivers. The process of nurturing is completed only when reaching the Ninth Line at the Top, so at this time, crossing great rivers is not suitable. The Line Statement of the Ninth Line at the Top: "It comes from the nurturing, with danger but auspicious, favorable for crossing great rivers." Self-commentary: "By" means from or self. The Ninth Line at the Top is the main line of the hexagram, and all the yin lines are in harmony with it. Therefore, the nurturing of all things comes from it. It is in a yang position within a yin place and thus is out of its proper position, hence there is danger. When it changes to the correct position, it becomes auspicious. It moves toward its proper correspondence through the Fifth position, hence it is favorable to cross great rivers.

疏。「晉離」至「雲龜」○卦自晉來，故曰晉離。離為龜，《說卦》文。四體離，離為龜，四之初，故舍爾靈龜。龜稱靈者，蓍神為陽，龜靈為陰，故禇先生據傳曰：「上有搗蓍，下有神龜。」《管子》曰「伏闇能存能亡者，蓍龜與龍」是也。龜生於水，發之於火，於是為萬物先，為禍福正，故謂之靈龜也。此上虞義也。

Hui Dong's commentary on the section from "Jin Li" to "Yun Gui" states: This hexagram comes from the hexagram "Jin," hence it is called "Jin Li." Li represents the turtle, as mentioned in the "Shuo Gua Zhuan." The fourth line of "Jin" belongs to the structure of Li, and since Li represents the turtle, the fourth line descending to the first position is referred to as "she er ling gui." The turtle is called "ling" because the divine power of the yarrow stalks belongs to the yang, while the sensitivity of the turtle belongs to the yin. Therefore, Chu Shaosun cited an old tradition: "Above there is a捣蓍, below there is a divine turtle." The "Guan Zi" says "those that dwell in darkness, capable of existence and non-existence, are the yarrow stalks, the turtle, and the dragon," referring to such supernatural creatures. The turtle lives in water but requires fire to reveal its patterns, thus becoming the precursor of all things and the standard for fortune and misfortune, hence it is called "ling gui." The above are Yu Fan's views.

上為卦主，故我謂上。朵，下垂貌。震為動，「觀我朵頤」，動於欲也。龜養於內者，初舍之而求養於上，失自養之義，故凶。「或說」以下，廣異義也。《說卦》離為龜，取外剛內柔，頤初上兩陽而包四陰，故云本末皆剛。《考工記》外骨龜屬，故取象於龜。損二至上、益初至五，皆有頤象，故損之六五、益之六二皆言龜，義或然也。然漢學無有及此者。

The top line is the main line of a hexagram, so the "I" in the line statement refers to the top line. "Duō" means hanging down. Zhen represents movement, so "guān wǒ duō yí" means being moved by desire. The turtle is an animal that sustains itself through internal energy, but the initial line gives up this self-sustaining nature and seeks sustenance from the top line, thus losing the meaning of self-sustenance, which is why it is considered凶 (unfavorable). "Or it is said" below is to expand upon another interpretation. The "Say of the Hexagrams" states that Li represents the turtle, taking the image of external firmness and internal softness. The "Yi" hexagram has the initial and top lines as yang lines enclosing the four yin lines in the middle, so it is said that the beginning and end are both strong. The "Record of the Artisan" classifies animals with shells on the outside as turtles, so it takes the image of a turtle. The "Sun" hexagram from the second line to the top line and the "Yi" hexagram from the initial line to the fifth line both contain the image of "Yi," so the sixth line of "Sun" and the sixth line of "Yi" both mention turtles. This interpretation may also be reasonable. However, no one in Han dynasty yijing studies mentioned this aspect.

○「顛謂」至「征凶」○《釋言》曰：「顛，頂也。」郭璞注云：「頭上。」《廣雅》曰：「顛，末也。」上為頂，為末，故顛謂上。拂，違，王肅義也，字本作咈，與拂通。坎為經，虞義也。虞注賁六五曰：「五體艮，艮為山，五半山，故稱丘。」王肅亦以丘為六五也。二正應五，今過五而求養於上，故曰顛頤。經，常也，過應於上則違常於五，故云拂經於丘矣。徵，行也，震為行，求養而往則凶，故頤征凶也。

The commentary on the section from "颠谓" to "征凶" states: The "Er Ya · Xie Yan" says: "Di means top." Guo Pu's annotation says: "It refers to the top of the head." The "Guang Ya" says: "Di means the end." The top line is both the top and the end, so "di" refers to the line six at the top. "Fu" is interpreted as violating, which is Wang Su's view. This character was originally written as "fu," and it is commonly used with "fu." Kan represents the constant principle, according to Yu Fan. Yu Fan annotated the line six in the fifth of the "Bian" hexagram, saying: "The fifth line belongs to the structure of Gen, which represents mountain. The fifth line is in the middle of the mountain, so it is called qu." Wang Su also regarded "qu" as the line six in the fifth. The correct corresponding line for line six in the second is line six in the fifth. Now it skips over line six in the fifth and seeks support from line six at the top, so it is called "di yi." "Jing" means the constant way. Going beyond its position to correspond with line six at the top violates the constant way, so it is called "fu jing yu qu." "Zheng" means movement, and Zhen represents movement. Going to seek support from the top is dangerous, so it is called "yi zheng xiong."

○「三失」至「利也」○此虞義也。三陰不正，故失位。二至上體剝，違於養道，故拂頤。三既失正，上亦不正，故不正相應。陰消至二，艮子弒父；至三成否，坤臣弒君，故貞凶。易凡言貞吉者，皆得位，或變之正，故吉；其言貞凶者，皆謂不正而凶。故荀注巽上九貞凶云：「正如其故則凶。」亦謂上失正不變而凶也。俗說雖正亦凶，失其義矣。坤數十，故為十年。動而與上敵應，故動無所應。坤為用，故十年勿用無攸利也。

The passage "Three losses" to "it is advantageous" is Yu Fan's view. Six in the third is a yao of yin in a yang position, thus it is not in the correct position. From the second yao to the top yao forms the structure of "Breaking Up," which violates the principle of nurturing, hence it is said "rejecting the nourishment." Six in the third has already lost its correct position, and nine at the top is also not in the correct position, so there are two yao that are not in the correct position and correspond to each other. When the yin energy is decreasing and reaches the second yao, it forms Gen, which symbolizes the image of a son killing his father; when it reaches the third yao, it forms "Non-communication," which symbolizes the image of a minister killing his sovereign. Therefore, even if it remains firm, it is still ominous. In the Book of Changes, whenever it says "Zhen Ji" (maintaining the correct position brings good fortune), it is because the yao is in the correct position or has changed back to the correct position, hence it is good; whenever it says "Zhen Xiong" (maintaining the correct position brings misfortune), it refers to the yao not being in the correct position leading to misfortune. Therefore, Xun Shuang's commentary on the top yao of Xun, "Zhen Xiong," says: "If it remains in its original state, it will be ominous." This also means that the top yao has lost its correct position and refuses to change, hence it is ominous. The common view believes that even if one maintains the correct position, it will be ominous, which has lost the original meaning. The number of Kun is ten, hence ten years. When six in the third moves, it becomes the same as nine at the top, thus it is said that when it moves, there is no corresponding yao. Since Kun represents "use," it is said that for ten years there is nothing to do, and nothing is advantageous.

○「四得」至「無咎」○四得位而養於上，故顛頤吉。不言違常於初者，五為天位，以陰居之，故拂經。與上易位則養道之成，成於上，實成於五。二正應五而養於上，故亦曰拂經。初亦求養於上，故四不以不應初為違常也。至養道既成，六爻皆正，各得其應矣，故《彖傳》云「養正則吉」，《象傳》云「大有慶也」。

The commentary on the section from "Four Achievements" to "No Fault": The sixth line is in the proper position and seeks support from the top nine, so seeking support in reverse order leads to good fortune. The line statement does not mention it violating the usual way by being with the first nine, because the fifth line is the position of the Son of Heaven, and having a yin line in that position is already abnormal. Therefore, the fifth line says "contrary to the norm." When the fifth line and the top nine exchange positions, the way of nurturing is completed; on the surface, it is achieved through the top nine, but in reality, it is achieved through the fifth line. The second line should normally correspond with the fifth line, but instead seeks support from the top nine, so it also says "contrary to the norm." The first nine also seeks support from the top nine, so the sixth line is not considered to be violating the norm by not corresponding with the first nine. When the way of nurturing is completed, all six lines return to their proper positions, and each corresponds properly with its counterpart, so the Commentary on the Judgment says "nurturing in the proper way brings good fortune," and the Image Commentary says "great joy and celebration."

坤為虎，離目為眂，坎為欲，皆虞義也。《京房易傳》曰：「坤為虎刑。」高誘注《淮南》曰：「虎，土物也。」坤為土，故為虎。「虎眂，眂上」者，初遠於上，故曰觀；四近於上，故曰眂。浟浟，虞喜曰：「浟當為逐。」是浟為古文逐也。虎養於外者，眈眈眂之，專言求養之專；浟浟求而遂，言得所欲也。四養於上，上施之而得其欲，故無咎。《象》曰：「上施光也。」

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Image Commentary = Xiang Zhuan Nine at the Beginning = Chu Ji Six in the Fourth = Liu Si Nine at the Top = Shang Ji Jing Fang = Jing Fang Yu Fan = Yu Fan Kun represents the tiger, Li represents the eye, and the term 「眂」means to look intently, while Kan represents desire. These are Yu Fan's interpretations. Jing Fang's Yi Zhuan says: 「Kun represents the tiger being punished.」 Gao You's annotations on the Huainanzi say: 「The tiger is an animal belonging to the earth element.」 Since Kun represents the earth element, it is associated with the tiger. In the self-commentary, it explains: 「The tiger looks intently at Shang Ji.」 Chu Ji is far from Shang Ji, so the character 「guan」(to observe) is used; Liu Si is close to Shang Ji, so the character 「zhi」(to look intently) is used. As for 「you you」, Yu Xi says: 「you should be read as zu.」 This shows that 「you」is the ancient form of 「zu」(to pursue). The tiger hunts outside to sustain itself, looking intently, and the character 「zhuan」(exclusive) highlights its focused pursuit of sustenance. 「You you」refers to the pursuit leading to fulfillment, meaning the desire is fulfilled as desired. Liu Si seeks sustenance from Shang Ji, and Shang Ji provides it, thus there is no error. The Image Commentary says: 「Shang Ji's giving is vast and radiant.」

○「失位」至「大川」○五失位，與二無應，故拂經。艮為宮室，故為居，此上虞義也。五上易位，謂養正也，故居貞吉。五之正體坎，坎為大川。上由頤，故養道成於上。四陰皆養於上，五雖之正，養道未成，故不可涉大川。○「由自」至「大川」○此虞義也。由，自也，《釋詁》文，與豫九四同義。眾陰，四陰也，四陰互兩坤，有致養之義，而主之者上也，故為卦主。坤為順，眾陰承上，故由頤也。上失位，故厲；與五易位，變之正，故吉。三五已正，五正應二，上正應三，故利涉大川，蓋養道至是而始成也。

The commentary on the section from "loss of position" to "great river": Six in the fifth line has lost its position and shares the same nature with Six in the second line, so it is said to be "not following the path." Gen represents the palace and thus takes the image of "residence," according to Yu Fan. When Five and the top line exchange positions, this is called "cultivating the correct position," so staying in the correct position is auspicious. After Six in the fifth line returns to the correct position, it forms the body of Kan, which represents a great river. The top line is the source from which cultivation originates, so the process of cultivation is completed only when reaching the top line. All four yin lines depend on the top line for nourishment. Although Six in the fifth line has returned to the correct position, the process of cultivation is not yet complete, so it is said that one cannot cross the great river. The commentary on the section from "from self" to "great river": This is Yu Fan's explanation. "From" is interpreted as "self," as in the "Er Ya · Xi Gu," and it is the same meaning as "from joy" in the fourth line of the Yu hexagram. "Many yin lines" refer to the four yin lines. These four yin lines together form two Kuns, implying the nourishment of all things. The one controlling them is the top line, so the top line is the main line of the hexagram. Kun represents obedience, and all the yin lines obey the top line, so all nourishment comes from it. The top line is yang in a yin position and thus has lost its proper place, so it is in danger. When it exchanges positions with Five, it changes to the correct position, so it is auspicious. When Three and Five have returned to the correct positions, Five is in the correct position with Two, and the top line is in the correct position with Three, so it is said that "it is advantageous to cross the great river," and the process of cultivation is truly completed at this point.

大過，棟橈。注。大壯五之初，或兌三之初，與頤旁通。大謂陽，大過，陽爻過也。棟橈謂三，巽為長木稱棟，初上陰柔，本末弱，巽橈萬物，故棟橈。利有攸往，亨。注。謂二也。剛過而中，失位無應，利變應五，之外稱往，故利有攸往乃亨。

The hexagram statement of "Great Excess" says: "The beam is bent." Hui Dong's self-commentary: This hexagram is formed by moving the fifth line of "Great Strength" down to the first position, or by moving the third line of "Joy" down to the first position, and it is opposite to the hexagram "Nourishment." "Great" refers to yang, and "Great Excess" means yang lines are excessive and too strong. "The beam is bent" refers to the line nine in the third position. Xun represents a long tree, symbolizing a beam; the first line and the top line are all yin and flexible, making the ends weak. The wind of Xun can bend all things, so the beam bends. The hexagram statement says, "It is advantageous to go somewhere, and it is smooth." Self-commentary: This refers to the line nine in the second position. It is a strong yang line in the central position, which is out of place and has no proper corresponding line. It is suitable for the changing line to correspond with the line nine in the fifth position; going outward to the outer trigram is called "going," hence it is smooth when going somewhere.

疏。「大壯」至「棟橈」○卦自大壯來，六五之初，又與乾坤坎離同義，反覆不衰，不從四陽二陰之例，故云或兌三之初旁通頤也，此上虞義也。陽大陰小，故大謂陽。大過，陽爻過，鄭義也。謂二取初，五取上，三棟橈，四有它吝，四陽爻皆失之過，故名大過。虞氏謂大謂二，二失位，故大者過，與鄭異也。

Hui Dong's commentary on the section from "Da Zhuang" to "Dong Rao" states: This hexagram comes from "Da Zhuang" by having the fifth line descend to the first position; it also follows the same pattern as "Qian," "Kun," "Kan," and "Li," where flipping the upper and lower lines results in the original hexagram. Therefore, it does not follow the usual pattern of a hexagram with four yang lines and two yin lines. Hence, it is said that "it may come from the third line of 'Dui' descending to the first position," and it is also connected to "Yi" through mutual opposition. All of this is according to Yu Fan's view. Yang is called "da" (great) and yin is called "xiao" (small), so "da" refers to yang. "Da Guo" refers to an excess of yang lines, according to Zheng Xuan: nine two takes the first line, nine five takes the top line, nine three causes the beam to bend, nine four has a sense of regret, and all four yang lines are excessive, hence the name "Da Guo." Yu Fan, however, believes that "da" specifically refers to nine two, which is out of place, so "da" indicates an excess, differing from Zheng Xuan's view.

「棟橈謂三」已下，虞義也。九三棟橈，故知棟橈謂三。巽為長為木，故為長木。棟，屋檼，以長木為之，故巽為長木稱棟。初上陰柔，初為本，上為末，故本末弱。《說卦》曰：「橈萬物者莫疾乎風。」是巽橈萬物者，故云棟橈。橈，曲折也。○「謂二」至「乃亨」○此虞義也。二失位，故利有攸往。謂二剛過而中，《彖傳》文。二失位而與五敵應，故失位無應，變與五應則利，故利變應五。之外曰往，在內曰來，二之五是之外，故利有攸往乃亨。

"The 'beam bending' refers to the third line," according to Yu Fan. The line statement of the third line directly mentions "beam bending," so it is known that the "beam bending" in the hexagram statement refers to the third line. The trigram Xun is both the first and represents wood, so it is called the long wood. "Beam" is the main beam of the roof, made from long wood, so the long wood of Xun can be called a beam. The first and top lines both belong to yin and flexibility, with the first line being the root and the top line the tip, so they are said to be weak at both ends. The "Commentary on the Changes" says, "There is nothing more capable of bending and shaping things than wind." This explains why Xun can bend and shape things, hence the beam bending. "Bending" means to bend and break. Further explanation of the section from "It is said that the second line" to "then it is harmonious": this is Yu Fan's view. The second line is out of its proper position, so it is appropriate to move forward. The statement "the strong line is excessive but in the center" is from the "Commentary on the Judgment." The second line is out of position and shares the same nature with the fifth line, so it is said to be out of position and without a corresponding line; after the changing line, it can correspond with the fifth line, hence it is appropriate to change and correspond with the fifth. Moving outward to the outer trigram is called "going," while moving inward to the inner trigram is called "coming." The second line moving to the fifth position is moving outward, so moving forward leads to harmony.

初六：藉用白茅，無咎。注。位在下稱藉。巽柔白為茅，故藉用白茅。失位咎也，與四易位，故無咎。九二：枯楊生梯，老夫得其女妻，無不利。注。梯謂初發孚也。巽為楊，乾為老，老楊故枯。二體乾老稱老夫。巽長女，生梯為女妻。老夫得其女妻，得初也。過以相與，故無不利。虞氏以兌上為女，謂二過五應上。

The line statement for the first line (initial six): "Using white reeds as a mat, there is no blame." Hui Dong's self-commentary says: since the line is at the very bottom, it is called "padding." The flexible line of Xun represents grass and also white, so white reeds are used as a mat. Initially, the first line, being yin in a yang position, should have blame, but if it exchanges positions with the second line (nine two), it becomes correct, thus avoiding blame. The line statement for the second line (nine two): "A withered willow tree produces new shoots, an old man marries a young wife, there is no disadvantage." Self-commentary says: "Shoots" refer to the first line, which is the tender sprout of grass and trees. Xun represents the willow tree, and Qian represents old age, so a withered willow tree indicates old age. The second line belongs to the body of Qian, and since Qian represents old age, it is called "an old man." Xun represents the eldest daughter, and the emergence of tender shoots is called "a young wife." An old man marrying a young wife corresponds to the second line obtaining the first line. In the context of the Great Excess, it is normal to have excessive exchanges, so there is no disadvantage. Yu Fan, however, interprets the upper line of De as the female, saying that the second line crosses over the fifth line and corresponds to the sixth line at the top.

九三：棟橈，凶。注。應在上，末弱；過應初，本弱，故棟橈凶。九四：棟隆，吉，有它吝。注。巽高為隆，故棟隆。初四易位，故吉；應上非正，故有它吝。九五：枯楊生華，老婦得其士夫，無咎無譽。注。兌反巽為枯楊，柔在上故生華。巽為婦，乾為老，故稱老婦。士夫謂五，大壯震為夫，兌為少，故為士夫。老婦得其士夫，謂上得五也。五得位故無咎，陰在二多譽，今在上故無譽。虞氏以巽初為老婦，謂五過二應初。上六：過涉滅頂，凶，無咎。注。一為過，再為涉，三而弗改，故滅頂凶，上為頂也。乘剛咎也，得位故無咎。

The line statement for the third line: "The beam bends, calamity." Hui Dong's commentary: The third line's proper corresponding line is the sixth line above. The sixth line is weak, indicating weakness at the end; it also improperly corresponds to the first line, which is also weak, indicating weakness at the root. Therefore, the beam bends and there is calamity. The line statement for the fourth line: "The beam rises high, auspicious, but with some regret." Self-commentary: Xun represents high, so "rising high" is taken, indicating the image of the beam rising. The first and fourth lines exchange positions, and both lines return to their proper places, hence auspicious; however, it corresponds to the sixth line above instead of the proper one, hence some regret. The line statement for the fifth line: "A withered willow produces flowers, an old woman marries a young man, no blame, no praise." Self-commentary: Dui is the opposite of Xun, so the same image of a withered willow is used; since a yao is weak at the top, it produces flowers. Xun represents a woman, and Qian represents old age, hence "old woman." "Young man" refers to the fifth line. In "Da Zhuang," Zhen represents a husband, and Dui represents youth, together forming a young and strong man. "An old woman marries a young man" means the sixth line above receives the fifth line. The fifth line is in its proper position, so there is no blame; a weak yao in the second position usually brings praise, but now it is in the upper position, so there is no praise. Yu Fan, however, takes the first line of Xun as the old woman, saying the fifth line crosses over the second line to correspond with the first line. The line statement for the sixth line: "Crossing a river causes drowning, calamity, no blame." Self-commentary: Taking one step is called "crossing," taking two steps is called "crossing a river," and not turning back after three steps leads to water rising above the head, causing calamity; the top line is the head. The sixth line is above the strong yao, which should bring blame, but since it is a weak yao in its proper position, it is said to have no blame.

疏。「位在」至「無咎」○《周禮·鄉師》云：「大祭祀共茅藉。」鄭興注云：「祭前藉。」藉在下，故云位在下稱藉，以象初也。巽之柔爻為草，又為白，故云巽柔白為茅，此上虞義也。初失位當有咎也，與四易位得正故無咎也。

Hui Dong's commentary explains the section from "positioned at" to "no blame": The "Rites of Zhou · Township Officer" states, "During major sacrifices, straw is provided as a mat." Zheng Xing's annotation says, "A mat is laid down before the sacrificial offerings." Since the mat is placed beneath, the self-commentary refers to the position as being at the lowest level, calling it "藉," which symbolizes the initial line, the sixth line. The flexible line of Xun represents grass, and Xun also governs the white color, so the image of white grass associated with Xun is white straw. All these are Yu Fan's views. Initially, the sixth line was out of position and should have resulted in blame, but when it exchanges positions with the fourth line, both lines are properly placed, thus resulting in no blame.

○「梯謂」至「應上」○梯，鄭氏作荑，雲木更生。梯荑古文通而在下，故梯謂初。《夏小正》曰：「梯發孚也。」巽為楊，九家《說卦》文。兌為澤，巽之剛爻為木，澤木，楊也。四月乾已老，故乾為老。《方言》曰：「乾，老也。」義出《易》，郭璞音乾，失之。虞氏謂陽在二，臨十二月時，周之二月，兌為雨澤，枯楊得澤，復生梯也。

The commentary on the section from "Tie" to "Ying Shang" states: The character "Tie" was originally written as "Tí" by Zheng Xuan, explaining it as the rebirth of grass and trees. "Tie" and "Tí" are homophones in ancient texts, and since it is in the lower position, "Tie" refers to the first line, "Six at the Beginning." The "Summer Small 正" says: "Tí sprouts emerge from the husk." Xun represents the willow tree, according to the Nine Schools version of "Shuo Gua." Dui represents the marsh, and Xun's strong line is wood; trees growing by the marsh are willows. In April, the yang energy of Qian is already old, so Qian represents oldness. The "Fangyan" says: "Qian means old." This interpretation comes from the "Book of Changes"; Guo Pu misread it as the "dry and wet" Qian, which is incorrect. Yu Fan believes that the yang line is in the second position, corresponding to the twelfth month of the "Ling" hexagram, which is the second month of the Zhou calendar. Dui represents rain and marsh, and the withered willow receives the nourishment of rain, thus regrowing new sprouts.

二體乾，故老夫謂二。巽為長女而生梯，故為女妻。二與初比而得初，故云老夫得其女妻，謂得初也。大過之家過以相與，女妻有子繼世承祀，故無不利。虞氏謂大過之爻得過其應，以兌上為少女，故曰女妻，二過五應上而取上之女妻，義亦通也。

Nine Two belongs to the Qian trigram, so "old man" refers to Nine Two. Xun represents the eldest daughter and also produces new sprouts, hence it is called "daughter-wife." Nine Two is closely adjacent to Initial Six and thus gains Initial Six, meaning the old man marries the young wife, which refers to obtaining Initial Six. The hexagram Da Guo is characterized by an unusual form of mutual interaction. The young wife can give birth to children, continuing the lineage and upholding worship, so there is no disadvantage. Yu Fan argues that the lines of Da Guo can transcend their proper corresponding lines. He takes the upper line of Dui as the young daughter, hence calling it "daughter-wife," and says Nine Two transcends Nine Five to correspond with Upper Six, marrying Upper Six as a wife, which is also a plausible interpretation.

○「應在」至「橈凶」○三應在上，上柔爻，故末弱；過上應初，初亦柔爻，故本弱。傳曰「本末弱」，正指三所應之爻，所應皆弱，故凶也。○「巽高」至「它吝」○隆，高也，巽為高，故云巽高為隆，棟隆之象。初四二爻皆失位，易位則吉，故棟隆吉。過應上則橈，故有它吝，非應稱它也。

The commentary explains from "should be" to "causing misfortune": the correct response of nine in the third is to the upper sixth, which is a yao of flexibility, so the end is weak; it also goes beyond the upper sixth to respond to the initial sixth, which is also a yao of flexibility, so the root is weak. The Commentary on the Judgment says "both beginning and end are weak," which refers precisely to these two yao that nine in the third responds to. Since both are weak, misfortune occurs. Further, the commentary explains from "wind is high" to "it is regrettable": "high" means elevated, and wind is high, so wind's high is "high," meaning the image of a beam raised up. The initial sixth and nine in the fourth are both out of position, but if they exchange positions, they become correct, so the beam is raised up and thus auspicious. However, when it goes beyond its proper position to respond to the upper sixth, it bends, hence there is regret; since it is not the correct response, it is called "it."

○「兌反」至「應初」○虞注觀六二曰：「臨兌為女，兌女反成巽。」是兌為反巽也。故荀注中孚云：「兩巽對合大過者中孚。」兩象易亦得有兩巽也。二五體巽乾，故皆取象於枯楊。柔在初為本，故稱梯；柔在上為末，故稱華。「巽為婦」已下皆虞義，虞唯初為老婦為異也。

The commentary on the section from "兑反" to "应初" states: Yu Fan explained the line six in the second of the hexagram Guan (Observing) as follows: "The trigram Dui (Lake) in the hexagram Lin (Approaching) represents a woman. When Dui is reversed, it becomes Xun (Wind)." This indicates that Dui is the reverse image of Xun. Therefore, Xun Shuang noted about Zhongfu (Sincerity) that: "Two Xun trigrams facing each other form Da Guo (Great Excess), which is Zhongfu." When the upper and lower trigrams are exchanged, two Xun trigrams can also be formed. The line nine in the second and nine in the fifth belong to the Xun trigram and the Qian trigram respectively, so both take the image of withered elm. A yao that is flexible in the initial position represents the root, hence called "ti" (step), meaning a tender sprout; a flexible yao in the upper position represents the tip, hence called "hua" (flower), meaning blooming. The statements from "Xun represents a wife" onwards are Yu Fan's interpretations, except for considering the line six at the beginning as an old woman, which differs from other schools.

二五兩爻之義，馬氏、荀氏與虞不同。馬取一卦之義，以初為女妻，上為老婦。荀以初陰失正當變，數六為女妻；二陽失正，數九為老夫；以五陽得正位不變，數七為士夫；上陰得正，數八為老婦。尋六為老陰而稱女妻，八為少陰而稱老婦，荀氏之說於理有乖，故虞氏同之。俗說虞以上為梯，初為華，於卦義亦不足。今兼取三家之說而折中焉。

Regarding the interpretation of the second and fifth lines, Ma Rong, Xun Shuang, and Yu Fan each have different views. Ma Rong established the meaning of the entire hexagram, taking the first line as "the wife," and the top line as "old woman." Xun Shuang, however, based his interpretation on the numbers used in divination: the first line is a yin line that is not in the correct position and is supposed to change, its number being six, so it is called "the wife"; the second line is a yang line that is not in the correct position, its number being nine, so it is called "old man"; the fifth line is a yang line that is in the correct position and does not change, its number being seven, so it is called "scholar"; the top line is a yin line that is in the correct position, its number being eight, so it is called "old woman." But upon closer examination, six is old yin and yet is called "the wife," and eight is young yin and yet is called "old woman," so Xun Shuang's interpretation is not logical, and Yu Fan did not agree with it (the original text here reads "agree," but according to the meaning, it should be "disagree"). As for the common belief that Yu Fan regarded the top line as a tender sprout and the first line as a flower, this does not make sense in terms of the meaning of the hexagram. Now, taking into account the views of Ma, Xun, and Yu, we adopt a middle path and interpret them accordingly.

○「一為」至「無咎」○《風俗通》曰：「涉始於足，足率長十寸，十寸則尺，一躍三尺，法天地人，再躍則涉。」所謂一為過，再為涉，三而弗改謂至上也。案涉從水，從步，步長六尺，以長為深則涉深六尺，過涉則水益深，故滅頂凶。兌澤稱滅者，《周語》太子晉曰：「澤，水之鍾也。」《象傳》曰：「澤滅木。」木尚可滅，則有滅頂之義也。此上漢趙溫義也。

A commentary on the section from "Yi" to "wu jiao": The "Feng Su Tong" says: "To cross water, one starts from the feet. The feet are generally ten inches long, ten inches equal one chi, one step is three chi, taking the pattern of heaven, earth, and humanity. To cross twice is called 'she' (crossing)." This is what is meant by one step being "guo" (passing), two steps being "she" (crossing), and three steps still not changing means reaching the top line. Investigating the character "she" which is composed of "water" and "step," one step is six chi long. Converting this length into depth, crossing water would be six chi deep. "Guo she" (passing and crossing) implies deeper water, so the water reaches the head and is dangerous. The hexagram Dui (Lake) says "mie" (covering), because the "Zhou Yu" records that Prince Jin said: "A marsh is where water gathers." The "Xiang Zhuan" of the hexagram Da Guo says: "The marsh water covers the trees." The trees can be covered, so even more so the head. This is the view of Han dynasty scholar Zhao Wen.

頂，首也。《釋言》曰：「顛，頂也。」故知上為頂。上乘四剛，故有咎；以陰居陰得位，故無咎。此上虞義也。虞注過涉滅頂云：「大壯震為足，兌為水澤，震足沒水，故過涉也。乾為頂，頂沒兌水中，故滅頂凶。」虞以五乾為頂而沒上兌水中，故滅頂，不以上為頂，於卦義稍闕也。

"The 'top' refers to the head. The 'Er Ya · Xiyán' says: 'Dian is the top.' From this we can know that the top line is the top. The sixth line at the top is above the four yang lines, so it incurs blame; but since it is a yin line in a yin position and thus properly situated, it is also said to have no fault. This is Yu Fan's view. Yu Fan explains 'overstepping and drowning the head' by saying: 'The Zhaangua's Zhen represents the foot, and Dui represents the marsh and water. The foot is submerged in water, so it is called overstepping. Qian represents the head, and the head is submerged in the water of Dui, hence drowning the head and resulting in misfortune.' Yu Fan takes the Qian line at the fifth position as the head, submerged in the water of the sixth line at the top, thus explaining 'drowning the head,' and does not take the top line as the head. This interpretation is slightly lacking in terms of the meaning of the hexagram."

習坎，有孚。注。乾二五之坤，與離旁通，於爻觀上之二。習，重也。孚，信，謂二五。維心亨。注。坎為心，乾二五旁行流坤，陰陽會合，故亨。行有尚。注。行謂二，尚謂五。二體震為行，動得正，故行有尚，往有功也。

The hexagram statement of 《Xí Kǎn》 says: "There is sincerity." Hui Dong's self-commentary: This hexagram is formed by the second and fifth lines of Qian entering Kun, and it is in mutual communication with the hexagram 《Lí》; if we consider yao change, it is the upper line of 《Guān》 descending to the second position. "Xí" means repetition, with both upper and lower parts being Kan. "Fú" means sincerity, referring to the lines nine two and nine five. The hexagram statement "Weihéng" (the heart is smooth). Self-commentary: Kan represents the heart, and the second and fifth lines of Qian flowing horizontally into Kun, with yin and yang meeting and blending, thus achieving smoothness. The hexagram statement "Xíng yǒu shàng." Self-commentary: "Xíng" refers to nine two, and "shàng" refers to nine five. Nine two generates the trigram Zhen, and Zhen represents movement, so once it moves, it attains the correct position, thus traveling is esteemed, and going forward can achieve success.

疏。「乾二」至「二五」○此虞義也。坎離自乾坤來，乾二五之坤成坎，與離旁通。若從四陰二陽之例，則觀之上爻之二，故云於爻觀上之二。習坎重險，故云習重也。虞謂習為常，於象義不協，故易之也。孚，信，《釋詁》文。二五剛中，故孚信謂二五。虞氏謂水行往來，朝宗於海，不失其時，如月行天，故習坎有孚也。

Hui Dong's commentary on the section from "Qian Two" to "Two Five": This is Yu Fan's view. The Kan and Li hexagrams both originate from Qian and Kun. The second and fifth lines of Qian enter Kun to form Kan, and it is in mutual communication with Li. If following the general principle of hexagram transformation with four yin lines and two yang lines, it is the top line of Guan descending to the second position, hence saying "the line becomes the second line of Guan's top." "Xi Kan" refers to a double danger, hence "Xi" means repetition. Yu Fan interpreted "Xi" as "constant," which does not conform to the meaning of the hexagram, so Hui Dong changed it to "repetition." "Fu" is interpreted as "trust," as found in the Er Ya · Xigǔ. The ninth second and ninth fifth lines are both strong lines in the middle, so "Fu Xìn" refers to these two lines. Yu Fan said that flowing water never stops and eventually reaches the sea, never missing the season, like the moon moving across the sky, hence "Xi Kan" has trust.

○「坎為」至「故亨」○此虞義也。《說卦》坎為極心，故為心。乾二五之坤成坎，坎水流坤，故旁行流坤。乾交於坤，陰陽會合，故亨也。○「行謂」至「功也」○此虞義也。行謂二，尚與上通，二上與五，故尚謂五。二體震為行，謂互震也。二失位，動得正應五，行有尚，往有功也，《彖傳》文。

A commentary on the section from "Kan represents" to "thus it is smooth": This is Yu Fan's view. The "Commentary on the卦Transmission" says that Kan represents "a restless heart," so the image is taken as the heart. The second and fifth lines of Qian enter Kun to form Kan. The water of Kan flows through the earth of Kun, so it is said to flow horizontally into Kun. Qian and Kun combine, yin and yang converge, so it is smooth. Another commentary on the section from "traveling refers to" to "there is achievement": This is also Yu Fan's view. "Traveling" refers to the second line, nine two; "shang" and "shang" are interchangeable, nine two moves upward to harmonize with nine five, so "shang" refers to nine five. Nine two belongs to the body of Zhen, and Zhen represents traveling, referring to the mutual body Zhen. Nine two was originally out of position, but once it moves, it becomes correct and corresponds with nine five, so traveling is praised by people; "going there brings achievement" is the original words from the "Commentary on the Judgment."

初六：習坎，入于坎窞，凶。注。在重坎之家，故曰習坎。坎為入，坎中小穴稱窞。初以陰居下，故入于坎窞凶。九二：坎有險，求小得。注。陽陷陰中，故有險。陰稱小，二據初陰，故求小得。六三：來之坎坎，險且枕，入于坎窞，勿用。注。在內曰來，往來皆坎，故來之坎坎。枕，止也，艮為止。三失位乘二則險，承五隔四，故險且枕。居上坎之下，故入于坎窞。勿用者，誡上也。

The line statement for the first line (initial six): "Practice the peril, entering the pit of the peril, misfortune." Hui Dong's self-commentary: The first line is in the heavy peril trigram, so it is also called "practice the peril." Peril means entering, and the small hole in the middle of the peril is called "pit." The first line, with a yin line at the very bottom, thus falls into the small pit of the peril, resulting in misfortune. The line statement for the second line (nine in the second): "Peril exists, seeking small gains." Self-commentary: A yang line is trapped between two yin lines, hence peril. Yin is called "small," and the second line holds the yin of the first line below, so small gains can be obtained. The line statement for the third line (six in the third): "Coming into peril, peril and halt, entering the pit of the peril, do not use." Self-commentary: Going into the inner trigram is called "coming." This line moves back and forth between both perils, hence "coming into peril." "Halt" means stopping, and "gen" is the stop. The third line is out of position and oversteps the second line, which is peril. It wishes to ascend to the fifth line but is blocked by the fourth line, hence peril and obstruction. It is located at the very bottom of the upper peril, thus falling into the small pit of the peril. Saying "do not use" is a warning to the sixth line at the top.

六四：尊酒簋貳用缶，內約自牖，終無咎。注。震主祭器，故有尊簋。坎為酒。貳，副也，禮有副尊。坤為缶，故貳用缶。內，入也。坎信為約，艮為牖，薦信於鬼神，奠於牖下，故內約自牖。得位承五，故無咎。九五：坎不盈，禔既平，無咎。注。盈，溢也。艮為止，謂水流而不盈。坎為平，艮止坤安，故禔既平。得位正中，故無咎。

The fourth line statement says: "Respectful wine in two vessels and a jar, placed inside the window, ultimately without blame." Hui Dong's self-commentary explains: Zhen governs ritual vessels, hence there are wine jars and rice bowls. Kan represents wine. "Two" refers to a secondary vessel, as the ritual system includes a secondary wine vessel. Kun represents earthenware jars, so the secondary vessel is a jar. "Inside" means to place within. Kan represents sincerity, "binding" is equivalent to sincerity; Gen represents windows, so presenting sincerity to the spirits and placing the offerings beneath the window, hence "placing sincerity inside the window." The fourth line is in a proper position and above the fifth line, so there is no blame. The fifth line statement says: "The water does not overflow, the land is level, without blame." Self-commentary: "Overflow" means spilling over. Gen represents stopping, meaning the water although flowing does not spill over. Kan represents levelness, Gen represents stopping, Kun represents stability, hence both stable and level. The fifth line is in a proper position and in the center, hence no blame.

上六：繋用徽纆，寘于叢棘，三歲不得，凶。注。繋，拘也。巽為繩，坤為黑，故為徽纆。寘，示也。坎為叢棘，艮為門闕，門闕之內有叢木，是天子外朝左右九棘之象也。應在三，三體比匪人，故縛以徽纆，示于叢棘而使公卿以下議之。害人者加明刑，任之以事，上罪三年而舍，中罪二年而舍，下罪一年而舍。不得者，謂不能改而不得出獄。艮止坎獄，乾為歲，歴三爻，故三歲不得凶。

The line statement for the top line says: "Bound with black ropes, placed among thorny bushes, three years unable to escape, calamity." Hui Dong's own commentary says: "Bound" means to arrest. Xun represents ropes, and Kun represents black color; together they form "black ropes." "Placed" is the same as "show," meaning to display. Kan represents thorny bushes, and Gen represents gates; gates with thorny bushes growing inside are the image of the emperor's outer court with nine thorny bushes planted on each side. The top line corresponds directly to the third line. The third line is in the position of "competing with the wrong person" in the "Comparison" hexagram, so it is necessary to bind with black ropes and display it among the thorny bushes, allowing officials below the ministers to jointly deliberate on the crime. Those who harm others are subjected to clear punishment and forced labor: severe crimes result in three years of imprisonment before release, medium crimes two years, and light crimes one year. The term "unable to escape" refers to refusing to repent and thus being unable to be released from prison. Gen represents stopping, Kan represents prison, and Qian represents years. From the third line to the top line spans three positions, hence three years of imprisonment and calamity.

疏。「在重」至「窞凶」○卦名習坎，故云在重坎之家。坎為入，坎中小穴稱窞，皆虞義也。《字林》曰：「窞，坎中小坎也。」初本陰爻而又在下，陰稱小人，於坎窞之象失位無應，故凶也。○「陽陷」至「小得」○此虞義也。《說卦》曰：「坎，陷也。」乾二之坤二，是陽陷陰中，故有險。陽大陰小，故陰稱小，初陰也。二據初陰，故求小得，謂得初。

Hui Dong's commentary on the section from "In the Double" to "Dangerous" says: This hexagram is called "Practice of Difficulty." Therefore, the line Initial Six is in the situation of a double difficulty. The trigram Kan represents entering and a small hollow within the trigram Kan is called "Kan," which is Yu Fan's view. The "Zilin" says: "Kan is a small Kan within Kan." The line Initial Six is originally a yin line and is located at the very bottom, and yin symbolizes a petty person, which fits the image of being trapped in a small hollow of Kan. It is also out of its proper position and has no corresponding line, hence it is dangerous. Furthermore, Hui Dong's commentary on the section from "Yang陷" to "Small Gain" says: This is Yu Fan's view. The "Shu Guan Zhuan" says: "Kan is a trap." The second line of the trigram Qian entering the second position of the trigram Kun is exactly Yang being trapped within Yin, hence there is danger. Yang is called big, and Yin is called small, so "small" refers to Yin, which here refers to the line Initial Six. The line Nine Two holds the Yin line below, the line Initial Six, so it is said that small gains are obtained, meaning that the line Initial Six is obtained.

○「在內」至「上也」○在外曰往，在內曰來，易例也。言內則有外之辭，往來皆坎，故來之坎坎。人臥以枕薦首則止，故云枕止也。互艮，艮為止。三以陰居陽，故失位。二坎有險，故乘二則險。陸績云：「枕有閡礙之貌。」三上承五隔於六四，故險且枕。此上虞義也。以坎接坎，三居上坎之下，故入于坎窞。《乾鑿度》坤三不正為小人，小人勿用。應在上，故誡上勿用也。

The passage explains that moving to the outer trigram is called "going out" and moving to the inner trigram is called "coming in," which is a general principle in the Book of Changes. Mentioning the inner trigram implicitly includes the outer trigram. Since this line is connected to both the inner and outer trigrams, which are both Kan (Water), it is said "coming in with a continuous flow of water." When a person lies down with a pillow under their head, they are still, so the character "枕" (pillow) is interpreted as "stopping." The lines two to four together form the trigram Gen (Mountain), which represents stopping. The line six in the third position is a yin line in a yang position, so it is out of place. The line nine in the second position originally has a dangerous situation, so the line six in the third position being above it adds to the danger. Lu Ji said, "枕" means having an obstruction. The line six in the third position wants to support the line nine in the fifth position, but is blocked by the line six in the fourth position, so it is both dangerous and obstructed. This is Yu Fan's interpretation. Two Kan trigrams are connected, and the line six in the third position is at the lowest part of the upper Kan, so it is sinking into a small pit in the Kan. The "Diao Du" explains that the third line of the trigram Kun is not in the correct position, which represents a small person, and a small person should not act. The correct position of the line six in the third is the line six at the top, so this is a warning to the line six at the top not to act recklessly.

○「震主」至「無咎」○此虞義也。《序卦》曰：「主器者莫若長子。」謂主祭器，故震主祭器。尊、簋、缶皆祭器也。祭尚玄水，坎水為酒。貳，副也，注酒於尊中曰副。《周禮·酒正》云：「大祭三貳，中祭再貳，小祭壹貳。」鄭彼注云：「貳，副益之也。」《弟子職》曰：「周旋而貳。」故云禮有副尊。坤器為缶，義見比卦。

A commentary on the section from "Zhen Zhu" to "Wu Jiao": This is Yu Fan's view. The "Xu Gua Zhuan" says: "There is no one more suitable than the eldest son to hold the rites of the ancestral temple." Here, the term "qi" refers to sacrificial vessels, so Zhen governs the sacrificial vessels. Wine vessels, millet bowls, and clay pots all belong to the category of sacrificial vessels. In sacrificial rites, clear water is the best, so Kan water here serves as wine. "Er" means secondary or assistant, and pouring wine into the vessel is called "fu." The "Zhou Li · Ji Zheng" says: "For major sacrifices, wine is poured three times; for medium sacrifices, twice; and for minor sacrifices, once." Zheng Xuan's commentary says: "Er means assisting and adding." The "Guan Zi · Di Zi Zhi" says: "Wine is poured in a circular manner." Therefore, the ritual includes the secondary vessel. Kun represents vessels and takes the image of a pot, as explained in the "Bi" hexagram.

坎為入，入內同物，故云內入也。坎為信約者，約，信也，故坎信為約。虞以四陰小，故約非其義，故易之也。隱二年《春秋傳》曰：「苟有明信，澗溪沼沚之芼，蘋蘩荇藻之菜，可薦於鬼神。」是薦信於鬼神之事。坤為鬼，乾為神也。《詩·采蘋》曰：「於以奠之，宗室牖下。」毛傳云：「奠於牖下。」是內約自牖之義也。四得位上承九五，故有是象而無咎也。

The trigram Kan represents entering, and "entering" and "internal" are the same thing, so the self-commentary says "internal is entering." Kan is called "trust and covenant" because "covenant" means trust, so the trust of Kan is called "covenant." Yu Fan used "four is yin and becomes small" to explain the character "covenant," which does not conform to the original meaning, so Hui Dong revised his interpretation. The "Zuo Zhuan" records that in the second year of Hui Gong, "as long as there is sincere trust, even water plants and vegetables such as苹,蘩,荇,藻 collected from ditches and pools can be offered to the spirits." This is exactly the act of offering trust to the spirits. The trigram Kun represents ghosts, and the trigram Qian represents spirits. The "Shi Jing · Zhao Nan · Cai Ping" says, "Where should we set it? In the window below the ancestral temple." The Mao Transmission explains, "It is set below the window." This is the meaning of "internal covenant from the window." The sixth line in the fourth position is in the right place and supports the fifth line, so there is such a line image and no mistake.

○「盈溢」至「無咎」○此虞義也。水泛溢為盈，故云盈溢也。體坎互艮，坎流艮止，故流而不盈。水性平，故坎為平。京房、許慎皆云「禔，安也」。《坤》卦辭云「安貞吉」，故艮止坤安，既安且平，水之德也。五得位得中，故其象雖不盈而有安平之德為無咎也。

The commentary on the section from "盈溢" to "无咎" is based on Yu Fan's interpretation. When water overflows beyond its bounds, it is called "盈," hence "盈 is the same as溢." The primary hexagram has the structure of Kan (Water) and the interacting trigrams produce Gen (Mountain). Kan represents movement, while Gen represents stillness, so although water is moving, it does not overflow. Water is naturally level, so Kan represents levelness. Jing Fang and Xu Shen both say, "禔 means security." The statement of the hexagram Kun says, "Security in stillness brings good fortune," so the stillness of Gen corresponds to the security of Kun, combining both stability and levelness, which is precisely the virtue of water. The fifth line is in the proper position and is central, so although its line does not indicate fullness, it possesses the virtue of security and levelness, thus resulting in no fault.

○「繋拘」至「得凶」○此鄭虞九家義也。隨上六曰「拘繋之」，故云繋拘也。巽為繩，觀巽也。坤為黑，《說卦》文。虞云：「徽纆，黑索也。」巽繩坤黑，故云徽纆。「示，寘也」者，《詩·鹿鳴》曰「示我周行」，鄭箋云：「示當為寘。」《禮記·中庸》曰「治國其如示諸掌乎」，鄭注云：「示讀如寘之河之乾之寘。」是示、寘、置三字同物，故劉表、張璠或作示，或作置也。

The commentary on the section from "Ji Gu" to "De Xiong" is based on the interpretations of Zheng Xuan, Yu Fan, and the Nine Schools of the Book of Changes. The sixth line at the top of the "Su" hexagram says "Jiu Xi," which means "to be bound." Therefore, "Xi" refers to being captured. The trigram Xun represents a rope, referring to the Xun trigram in the "Guan" hexagram. The trigram Kun represents black, as mentioned in the "Shuo Gua Zhuan." Yu Fan says, "Hui Mo refers to a black rope." The rope of Xun combined with the black of Kun is called "Hui Mo." As for "Shi is the same as Zhi," the "Book of Songs, Xiao Ya, Lu Ming" says "Shi Wo Zhou Hang," and Zheng Xuan's commentary says, "Shi should be read as Zhi." The "Book of Rites, Zhongyong" says, "Govern a country is like showing something in one's palm," and Zheng Xuan's commentary says, "Shi should be read as Zhi from 'Zhi He Zhi Gan.'" This shows that the meanings of Shi, Zhi, and Zhi are the same. Therefore, the Liu Biao version uses "Shi," while the Zhang Fan version uses "Zhi."

坎為叢棘，九家《說卦》文。艮為門闕，《說卦》文。《周禮》秋官朝士掌建邦外朝之法，左九棘，孤卿大夫位焉；右九棘，公侯伯子男位焉。外朝在皋門之內，故云門闕之內有叢木，是天子外朝左右九棘之象也。朝上又云「左嘉石平罷民焉，右肺石達窮民焉」，鄭氏謂罷民，邪惡之民也。

The trigram Kan represents a thicket of brambles, as stated in the Nine Schools edition of "Shuo Gua." The trigram Gen represents a gate, as mentioned in "Shuo Gua Zhuan." According to the "Zhou Li," the official called Chao Shi in the autumn official department was responsible for establishing the legal system of the outer court of the state. On the left side, nine bramble trees were planted, where the officials of the rank of Gu, Qing, and Da Fu took their positions; on the right side, nine bramble trees were planted, where the officials of the rank of Gong, Hou, Bo, Zi, and Nan took their positions. The outer court was located within the Gao Men, so it is said that within the gates there are clusters of trees, which corresponds to the image of nine bramble trees on each side of the outer court of the Son of Heaven. The same passage also says, "On the left side, a jade stone was set up to reform the wicked people, and on the right side, a lung stone was set up to provide relief for the helpless people." Zheng Xuan explained "ba min" as the wicked people.

上應在三，二動三體，比匪人，有邪惡之罪，故縛以徽纆，示于叢棘。鄭氏謂外朝者所以詢事之處，故使公卿以下議之，劉表亦云「眾議於九棘之下」也。「害人者加明刑」已下至「下罪一年而舍」，皆秋官司圜文也。鄭彼注云：「明刑，書其罪惡於大方版，著其背。任之以事，若今時罰作。舍，釋之也。」

The Six at the Top corresponds directly to the Six in the Third. When the Nine in the Second moves, the Six in the Third becomes a separate entity, forming the image of the hexagram "Comparison" with the line "Comparison with the unworthy," which carries the guilt of evil. Therefore, it is bound with black rope and displayed beneath a thorny tree. Zheng Xuan said that the outer court is a place for consulting state affairs, so the ministers and officials below the rank of marquis jointly deliberate on the crime. Liu Biao also said, "The people gather under nine thorny trees to discuss." From "Those who harm others are subjected to clear punishment" down to "Minor offenses are punished for one year and then released" are all original texts from the "Rites of Zhou" in the Office of the Autumn Official. Zheng Xuan's commentary says: "Clear punishment means writing his crimes on a large board and hanging it behind him. Assigning him tasks is like the current punishment of labor service. Release means to set him free."

《司圜》又云：「其不能改而出圜土者殺。」故不得者，謂不能改而不得出獄。艮止坎獄，言止於獄也。乾為天，天數十二，歲有十二月，故乾為歲。三之上歴三爻為三歲，三歲不改則不得出獄，出獄則殺，故凶也。

The "Classic of the Prison" also states: "Those who refuse to repent and擅自 escape from the prison should be put to death." Therefore, "not being able to repent" refers to the inability to repent and thus being unable to leave the prison. The trigram Gen (Geng) represents stopping, and Kan (Kan) represents prison, together indicating being restrained and confined in prison. Qian (Qian) represents heaven, and the number of heaven is twelve, corresponding to the twelve months of a year, so Qian represents the year. From the third line to the top line involves three lines, which corresponds to three years. If someone still does not repent after three years, they cannot escape from prison. If they insist on escaping, they will be executed, hence the ominous outcome.

離，利貞亨，畜牝牛吉。注。坤二五之乾，與坎旁通，於爻遯初之五。四五上失正，利出離為坎，故利貞亨。畜，養也。坤為牝牛，乾二五之坤成坎體頤養，故畜牝牛吉。

The Hexagram Li Statement says: "It is advantageous to be firm and harmonious, to keep a female ox is auspicious." Hui Dong's own commentary says: This hexagram is formed by the second and fifth lines of the hexagram Kun entering the hexagram Qian, and it is in mutual opposition with the hexagram Kan. If we consider the changing lines, it is formed by the first line of the hexagram Duan moving up to the fifth position. The fourth, fifth, and upper lines are all not in the correct position, so it is appropriate for the hexagram Li to change into Kan. Therefore, it says "It is advantageous to be firm and harmonious." "Xu" means to raise or keep. Kun represents a mother ox, and the second and fifth lines of Qian entering Kun form Kan. The hexagram contains the essence of Yi, which represents nurturing, so keeping a mother ox is auspicious.

疏。此虞荀義也。離自坤來，坤二五之乾成離，與坎旁通。若從四陽二陰之例，則遯初爻之五，故云於爻遯初之五。離外三爻失位，利變之正，與坎旁通，出離為坎，則成既濟，故利貞亨。坤為牝，九家《說卦》文；又《說卦》坤為子母牛，故為牝牛。與坎旁通，乾二五之坤成坎，二至上體頤養象，故畜牝牛。出離為坎，重明以麗乎正，乃化成天下，故吉也。

Hui Dong's commentary states that this is the view of Yu Fan and Xun Shuang. The hexagram Li comes from Kun. The second and fifth lines of Kun enter Qian to form Li, and it is in mutual opposition with Kan. If we follow the general principle of hexagram transformation with four yang lines and two yin lines, it is the first line of Duan moving up to the fifth position, hence the statement "the line is Duan's first line at the fifth position." The three lines of the outer trigram of Li are all out of place, so it is appropriate for transformation back to the correct position; since Li is in mutual opposition with Kan, transforming Li into Kan forms Ji Ji, hence the statement "favorable to uprightness and smooth." Kun represents the female, as stated in the nine families' version of Shuo Gua. The Shuo Gua Zhuan also says that Kun represents a mother cow, hence the image of the mother cow. The primary hexagram is in mutual opposition with Kan; the second and fifth lines of Qian enter Kun to form Kan. The second line to the top line includes the nurturing image of Yi, hence the statement about raising the mother cow. Transforming Li into Kan, with two instances of brightness adhering to the correct path, can cultivate and bring about the world, hence it is auspicious.

初九：履錯然，敬之無咎。注。初為履，履，禮也。錯，置也。初得正，故履錯然。乾為敬，與四敵應，四如，故敬之無咎。六二：黃離，元吉。注。二在下中，故曰黃。離五動應二，故元吉，與坤五同義。九三：日昊之離，不擊缶而歌，則大耊之差。注。三不中，故曰日昊。艮手為擊，坤為缶，震為音聲，兌為口，故不擊缶而歌。乾老為耊，體大過，故大耊之差。

The first line statement says: "Walking with care, reverence brings no fault." Hui Dong's self-commentary explains: the first line symbolizes the foot, hence "walking" (履), which refers to ritual propriety (礼). "错" means to place or arrange. Since the first line is a yang line in a yang position and is correct, each step is properly placed. The trigram Qian represents reverence; the first line and the fourth line are both yang and oppose each other. The fourth line has the image of "sudden appearance" (the original text here is missing the character "突," and the fourth line statement originally reads "tudou ru"), so one must show reverence to avoid mistakes. The second line statement says: "Yellow brightness, supreme good fortune." Self-commentary explains: the second line is in the center of the lower trigram, hence the color yellow. The trigram Li's line five moves to correspond with the second line, hence great good fortune, which is similar to the meaning of the fifth line of the trigram Kun, "yellow garment brings supreme good fortune." The third line statement says: "The sun sets in the trigram Li, without striking a jar and singing, there is a difference in the old man's lament." Self-commentary explains: the third line is not in the central position, hence the sun sets in the west. The trigram Gen represents the hand, symbolizing the act of striking; the trigram Kun represents the jar, the trigram Zhen represents sound, and the trigram Dui represents the mouth, hence the meaning of not striking a jar and singing aloud. The trigram Qian represents old age, hence the term "耊"; the hexagram contains the structure of the Great Excess, hence the lament of an old man.

九四：如其來如，焚如，死如，棄如。注。不順忽出也。四震爻失正，故如。與初敵應，故來如。離焰宣揚，故焚如。體大過死象，故死如。火息灰損，故棄如。不孝之罪五刑莫大，燒殺棄之，不入於兆也。六五：出涕沱●，戚差●，吉。注。五失位，出離為坎。震為出，離為目，坎涕出目，故出涕沱●。坎憂為戚，震為聲，兌為口，故戚差●。動得正尊麗陽，故吉也。

The fourth line statement says: "Like its coming, burning, dying, and being cast away." The original text lacks the character "tū" above "like its coming," while the common version reads "suddenly coming like." Hui Dong explains that "tū" refers to something that emerges suddenly without obedience. The fourth line is the Zhen line but is not in the correct position, hence "suddenly coming." It shares the same nature as the initial nine, hence "coming like." The fire of Li rises upward, hence "burning like." The hexagram contains the image of Great Excess, which symbolizes death, hence "dying like." After the fire is extinguished, the remaining ashes are discarded, hence "being cast away." The crime of filial impiety is the most severe among the five punishments, and such people should be burned and discarded, not allowed to be buried in the ancestral graveyard. The fifth line statement says: "Tears flow profusely, sorrowful and lamenting, auspicious." The two missing characters in the original are replaced by "if" in the common version. Hui Dong explains that the fifth line is not in the correct position, and changes from Li to Kan. Zhen represents movement, Li represents eyes, and Kan water flows as tears from the eyes, hence tears flow profusely. Kan represents sorrow, hence "sorrowful"; Zhen represents sound, and Dui represents mouth, hence the appearance of lamentation. The fifth line, when moved, attains the correct position, and with the support of the superior position, it becomes auspicious.

上九：王用出征，有嘉折首，獲匪其醜，無咎。注。五已正，乾為王，坤眾為師，震為出，故王用出征。乾上為首，兌為折，上變體兌折。乾應在三，故有嘉折首。丑，類也。獲，獲四也，以上獲四，故匪其醜。爻皆得正，故無咎。

The statement for the top line says: "The king uses military campaign, obtains a glorious victory, captures the enemy's leader, and incurs no blame." Hui Dong explains: Since the fifth line has already returned to the correct position, the trigram Qian represents the king, and the trigram Kun represents the people and symbolizes the army. The trigram Zhen represents departure, so it is said that the king goes out to campaign. The top line of Qian is the head, and Dui represents breaking, so when the top line changes to Dui, it shows the image of breaking. The correct position of Qian corresponds to the third line, so there is a glorious achievement and capturing the enemy's leader. "Chou" refers to the same kind. "Huo" means capturing, and using the top line to capture the fourth line, it is said that what is captured is not of the same kind. All six lines are in the correct position, so there is no blame.

疏。「初為」至「無咎」○鄭《禮記序》曰：「禮者，體也，履也。統之於心曰體，踐而行之曰履。」初為足，故為履。此經錯字，馬氏音七路反。《序卦》曰：「履者，禮也。」又曰：「有上下然後禮義有所錯。」故云錯，置也。離為火，火行禮，初得正，履有所錯，故履錯然。乾為敬，義見乾卦。坤二五之乾，初本乾也，故乾為敬。初四皆陽，故敵應。四如其來如與初相犯，故敬之無咎，禮以敬為主也。○「二在」至「同義」○九家《說卦》曰：「坤為黃。」黃者中之色，而在二為下中，故曰黃離。應在五，五失位，動應二，故元吉。坤黃裳元吉，亦是降乾二而上承五，與離二同義也。

Hui Dong's commentary on the section from "Initial" to "No Fault": Zheng Xuan's "Preface to the Book of Rites" says: "Rite is the body and the practice; it is embodied in the heart and practiced in action." The first line symbolizes the foot, so it is called "practice." The character "错" in the text is pronounced "cuo" according to Ma Rong's annotation. The "Preface to the Sequence of Hexagrams" says: "Practice is rite." It also says: "Only after there is a distinction between above and below can rites and propriety have a place." Therefore, "错" is interpreted as placing or setting. Li represents fire, and fire symbolizes the practice of rites; since the first line is in the correct position, it has a secure place to step, so it is called "practice and setting." Qian represents respect, and its meaning has already been explained in the Qian hexagram. The second and fifth lines of Kun enter Qian to form Li. The first line originally belongs to Qian, so Qian represents respect. The first and fourth lines are both yang lines, so they are of the same nature and oppose each other. The fourth line "suddenly comes like a storm" and invades the first line, so one must be respectful to avoid mistakes, and respect is the fundamental principle of rites. Furthermore, Hui Dong's commentary on the section from "Second" to "Same Meaning": The Nine Schools version of "Sayings on the Hexagrams" says: "Kun represents yellow." Yellow is the central color, and the second line of Kun is in the center of the lower trigram, so it is called "Yellow Li." Its responding line is the fifth line, which is out of its proper position, and once it moves, it corresponds with the second line, so it is great good fortune. In the Kun hexagram, the fifth line "yellow garment brings great good fortune" is also due to the second line of Qian descending and ascending to the fifth position, which is the same meaning as the second line of Li.

○「三不」至「之差」○荀云：「初為日出，二為日中，三為日昊。」三不中，故云昊，謂過中也。艮，坎艮也，艮為手，故艮手為擊。坤器為缶。震，坎震也，震善鳴，故為音聲。兌上開似口，故不擊缶而歌。乾為老，《釋言》曰：「耊，老也。」僖九年《春秋傳》曰「以伯舅耊老」，故知乾老為耊。二至五體大過，大過死象，故云大耊之差。差，古文嗟。《釋詁》云也。三為下體之終，又艮爻，艮終萬物，故有是象。俗本差下有凶字者，衍文也。

A commentary on the section from "three not" to "difference": Xu Shuang said, "The first line represents the sun rising, the second line the sun at noon, and the third line the sun declining." Nine in the third line is not in the central position, so it is called "Hao," indicating the sun has passed the meridian. The艮 here is the艮 arising from the mutual interaction of the坎 in the lower trigram;艮 represents the hand, so "Gèn hand" symbolizes the act of striking. The坤 represents vessels and is likened to a drum. The震 here is also the震 arising from the mutual interaction of the坎 in the lower trigram; the震 is good at producing sound, hence it represents sound. The兑's top line opens up, resembling the mouth, so it is said that one does not strike a drum but sings aloud. The乾 represents old age. The "Eya" says, "Eo means old age." The "Zuo Zhuan" mentions in the ninth year of Xi Gong, "because the elder uncle is old," thus the old age of the乾 is "Eo." The second line to the fifth line form the Great Exceeding, which has the image of death, so it is said that the lamentations of the elderly. "Cha" is the ancient form of "Jie." The "Eya·Xigu" provides the corresponding explanation (the text here is missing the word being explained). The third line is the end of the lower trigram, and since it is the艮 line, which can terminate all things, it has this image. The vulgar edition adds the character "Xiong" below the character "Cha," which is an addition.

○「不」至「兆也」○此鄭、荀、許慎、如淳義也。《說文》曰：「●，不順忽出也，從倒子，或從●。」即古文易突字。突猶沖也，《太玄》曰：「沖沖兒遇不肖子也。」四震爻，鄭氏謂震為長子，爻失正，譬之倒子，故云。又云四為巽，巽為進退，不知其如，故如也。自內曰來，與初敵應，故來如。離為火，離焰宣揚故焚如。體大過死象，故死如。火息則灰損當棄之，故棄如。

The commentary on the section from "tū" to "zhào yě" (the beginning of the text where the character "tū" is missing) states that this is the view of Zheng Xuan, Xun Shuang, Xu Shen, and Ru Chun. The "Shuo Wen Jie Zi" says: "● means to rise suddenly without obedience; the character is formed from an inverted "zi," and there is another variant form." This is the ancient text version of the "tū" character in the Book of Changes. "Tū" is like a collision. The "Tai Xuan" says: "A child who is restless meets with an unworthy father." The fourth line is the Zhen trigram, and Zheng Xuan considers Zhen to represent the eldest son. This line is not in the correct position, just like a child born with the head downward. Therefore, he made this interpretation. He also said that the fourth line belongs to the Xun trigram, which represents indecisiveness in movement, so it is uncertain what will happen, hence the use of the character "rú." Coming from the inner trigram is called "lái," and since the fourth line and the first line are of the same nature and opposing, it is said "lái rú." The Li trigram represents fire, and fire rises upward, so it is said "fén rú"; the hexagram contains the image of death from the Great Excess, so it is said "sǐ rú"; after the fire is extinguished, the remaining ashes are damaged and should be discarded, so it is said "qì rú."

《孝經》曰：「五刑之屬三千，而罪莫大於不孝。」故云不孝之罪五刑莫大焉。如淳曰：「焚如、死如、棄如者，謂不孝子也，不畜於父母，不容於朋友，故燒殺棄之。」《周禮》秋官掌戮曰：「凡殺其親者焚之。」故鄭氏謂焚如，殺其親之刑。刑人之喪不居兆域，不序昭穆，故燒殺棄之，不入於兆也。《說文》曰：「棄，捐也，從，逆子也。」此倉頡制字之義也。

The Classic of Filial Piety says: "Among the crimes covered by the five punishments, there are three thousand kinds, but none is greater than the crime of filial impiety." Therefore, the self-commentary states that the crime of filial impiety is the most severe among the five punishments. Ru Chun says: "Fen Ru, Si Ru, Qi Ru refer to the filial impiety of a son: he is not supported by his parents, nor accepted by his friends, so he is burned and cast away." The Rites of Zhou, in the section on the autumn officials responsible for execution, says: "Those who kill their relatives shall be burned to death." Therefore, Zheng Xuan considers "Fen Ru" to be the punishment for killing one's relatives. Those who have received punishment are not allowed to be buried in the ancestral graveyard, nor are they arranged according to the order of昭穆. Hence, they are burned and cast away, and not allowed to be buried in the cemetery. The Shuo Wen Jie Zi says: "Qi means to abandon, and the component of the character indicates a son who disobeys his parents." (The original text here is missing some characters.) This is the original meaning of the character as created by Cang Jie.

四所以取義於子者，火有養母之法。《白虎通》曰：「子養父母何法？法夏養長木。」是以荀爽對策曰：「離在地為火，在天為日。在天者用其精，在地者用其形。夏則火王，其精在天，溫暖之氣養生百木，是其孝也；冬時則廢，其形在地，酷烈之氣焚燒山林，是其不孝也。」蓋其義矣。

The reason that the fourth line, Nine, is associated with the term "son" is because fire follows the principle of supporting its mother. The "White Tiger Classic" says: "How does a son support his parents? He should follow the fire of summer which nurtures trees and makes them grow." Therefore, Xun Shuang said in his response: "Fire on the earth is fire, and in the sky it is the sun. In the sky, it uses its vital energy; on the earth, it uses its form. In summer, fire is dominant, its vital energy is in the sky, and the warm energy nurtures all trees to grow, which is its filial piety. In winter, the fire energy declines, its form remains on the earth, and the fierce heat burns mountains and forests, which is its unfilial behavior." This is probably the meaning.

○「五失」至「吉也」○此荀虞義也。《彖傳》曰：「柔麗乎中正，故亨。」虞彼注云：「柔謂五陰，中正謂五伏。」陽出在坤中，故出離為坎，謂離化為坎也。帝出乎震，故震為出。鄭氏云：「自目曰涕。」坎水為涕，坎從離出，故坎涕出目。●，古文若。若，詞也。鄭注《尚書·金縢》云：「戚，憂也。」坎為加憂，故為戚。震聲兌口，戚差之象。五失位動得正，柔麗乎中正尊麗陽，故吉也。

The commentary on the section from "Five Losses" to "It is auspicious" is based on the views of Xun Shuang and Yu Fan. The "Commentary on the Judgment" states: "The flexible and yielding follow the position of the central and upright, thus achieving success." Yu Fan explains: "The flexible refers to the yin of the sixth line in the fifth position, and the central and upright refers to the hidden line beneath the sixth line in the fifth position." Yang energy appears within the earth (Kun), so it transforms from the fire (Li) into the water (Kan), meaning the fire changes into water. The "Commentary on the Changes" says, "The Emperor emerges from the thunder (Zhen)," so Zhen represents emergence. Zheng Xuan explains, "What flows from the eyes is called tears." The water (Kan) transforms into tears, and since Kan arises from the transformation of Li, it is said that the tears of Kan flow from the eyes. "●" is the ancient form of "if," and "if" here is merely a particle. Zheng Xuan comments on the "Book of Documents, Jin Teng" saying, "Qī is sorrow." Kan represents "adding sorrow," so "Qī" is used. Zhen represents sound, and Dui represents mouth, forming the image of sorrowful lamentation. The sixth line in the fifth position loses its position, but once it moves, it attains the correct position. The flexible and yielding follow the central and upright, and the noble position follows the yang, thus it is auspicious.

○「五已」至「無咎」○五已出離，坎五本乾，故云五已正。乾為王，坤為眾，《說卦》文。師，眾也，故坤眾為師。震為出，故王用出征。爻例上為首，五正上體乾，故云乾上為首。兌為毀折，故為折。上變體兌，正應在二，為嘉，以兌折乾，故有嘉折首。《學記》曰「比物丑類」，《周語》曰「況爾小丑」，韋昭云：「丑，類也。」四不順，故云獲，獲四也。爻相應者曰類，上非四應，故獲非其丑。出離為坎，爻皆得正，故無咎也。

The section from "Five has already changed" to "no blame": After the sixth line has changed from Li to Kan, the fifth line of Kan originally belongs to Qian, so the fifth line has returned to its proper position. Qian represents the sovereign, and Kun represents the people, as stated in the "Commentary on the Hexagrams." "Shi" means the people, so the people of Kun can be regarded as an army. Zhen represents movement, so the sovereign moves out to wage war. According to the general principle of yao positions, the top line is the head, and after the sixth line returns to its proper position, the upper trigram becomes Qian, so the top line of Qian is the head. Dui represents breaking, so "zhe" (breaking) is taken. The top line, after changing to Dui, its proper position is the second line, so it is called "Jia" (auspicious); using the breaking of Dui to break the head of Qian, thus achieving a glorious victory and capturing the enemy's head. The "Book of Rites · Records of Learning" says "arranging things in order and distinguishing their categories," and the "Zuo Zhuan · Zhou Language" says "what about you, these petty villains?" Wei Zhao says: "Chou means category." The fourth line is not in harmony, so it is called "huo" (capture), referring to capturing the fourth line. Only when yao lines correspond can they be considered the same category; since the top line and the fourth line do not correspond, the captured one is not of the same category. Changing Li to Kan, all six lines have returned to their proper positions, so there is no error.

咸，亨，利貞，取女吉。注。咸，感也。坤三之上成女，乾上之三成男，乾坤氣交以相與，止而說，男下女，故通利貞取女吉。

The Hexagram Statement of 《Xian》 says: "It is smooth, favorable to maintain the correct course, and taking a wife is auspicious." Hui Dong's own commentary states: "Xian" refers to mutual感应. The third line of the Hexagram of K'un rises to the upper position, forming the trigram of the young girl, Dui; the upper line of the Hexagram of Qian descends to the third position, forming the trigram of the young man, Gen. The two energies of K'un and Qian interact with each other, and they are in mutual relation. The lower trigram is Gen, representing stillness, and the upper trigram is Dui, representing joy. The male is humble and occupies a position below the female, thus it is smooth, favorable to maintain the correct course, and taking a wife is auspicious.

疏。此虞義也。咸，感也，《彖傳》文。卦自否來，否三之上，三本坤也，故云坤三之上成女，成兌女也；上本乾也，故云乾上之三成男，成艮男也。否三之上，乾坤氣交以相與，止艮說兌，艮男下兌女，故通利貞。取女吉，謂五取上，三取二，初四易位，初取四也。

Hui Dong's commentary says: This is Yu Fan's view. "Xian is the sense of mutual attraction," as stated in the Commentary on the Judgment. This hexagram comes from the hexagram of "Po" through the movement of the third line, which rises to the top position. The third line originally belongs to the trigram of K'un, so when it rises, it forms the trigram of Dui, representing the young female. The top line originally belongs to the trigram of Qian, so when it descends, it forms the trigram of Gen, representing the young male. After the third line of "Po" rises to the top, the energies of K'un and Qian interact and mutually attract. Below is Gen, which represents stillness, and above is Dui, which represents joy. The young male is subdued beneath the young female, hence the hexagram is harmonious and suitable for maintaining the correct path. The phrase "taking a wife is auspicious" refers to the nine five taking the six at the top, the nine three taking the six in the second, and the initial line and the fourth line exchanging positions, meaning the initial six takes the nine four.

初六：咸其母。注。母讀為拇，足大指也。初足為母，坤亦為母，四感初故咸其母。六二：咸其腓，凶，居吉。注。腓，膊腸也。二為腓，三感二故咸其腓。失五正應故凶。艮為居，得位居中，故居吉。九三：咸其股，執其隨，往吝。注。三為股，巽亦為股，二感三，故咸其股。巽為隨，艮手稱執，故執其隨。初四變三歴險，故往吝。

First Line Statement: "It touches the foot." Hui Dong's own commentary: "Foot" is read as "mu," referring to the big toe. The first line symbolizes the foot, so it is called "mu"; Kun also represents the mother, and the two meanings are connected. Nine in the Fourth Line responds to the first line, so it refers to the big toe. Sixth in the Second Line Statement: "It touches the calf, which is凶 (unfavorable), but it is favorable to stay." Self-commentary: "Calf" refers to the part of the leg below the knee. The second line symbolizes the calf, and Nine in the Third Line responds to Sixth in the Second Line, so it refers to the calf. Therefore, it forsakes the proper response with Nine in the Fifth Line, hence the unfavorable outcome. Gen represents dwelling, and Sixth in the Second Line is in the proper position and in the center of the lower trigram, so it is favorable to dwell still. Nine in the Third Line Statement: "It touches the thigh, grasps its following, and going leads to regret." Self-commentary: The third line symbolizes the thigh, and Xun also represents the thigh. Sixth in the Second Line responds to Nine in the Third Line, so it refers to the thigh. Xun represents following, and Gen represents the hand, hence "grasping." Therefore, it grasps what it follows. After the initial and fourth lines exchange positions, Nine in the Third Line moving forward encounters the danger of Kan, so going leads to regret.

九四：貞吉悔亡，憧憧往來，朋從爾思。注。失位悔也，應初動得正，故貞吉而悔亡矣。憧憧，往來貌。四之初為來，初之四為往，故憧憧往來矣。兌為朋，四於位為心，故云思；初之四體坎亦為思，故朋從爾思也。九五：咸其脢，無悔。注。脢，心之上，口之下也。五為脢，上感五，故咸其脢。五弇於上，宜有悔矣，得正故無悔。上六：咸其輔頰舌。注。輔頰舌謂上也。兌為輔頰，為口舌。五與上比，上不之三，故咸其輔頰舌。《象》曰：「媵口說也。」

The line statement for the fourth line says: "If you remain faithful, you will be auspicious and regret will vanish. There is a confused coming and going, and friends will follow your thoughts." Hui Dong explains: The fourth line, being a yang line in a yin position, is out of place and should naturally have regret. However, it corresponds with the first line, and once it moves, it attains the correct position, thus maintaining correctness and gaining auspiciousness, which causes regret to disappear. "Chong chong" refers to a state of uncertain coming and going. When the fourth line descends to the first position, it is called "coming," and when the first line ascends to the fourth position, it is called "going," hence the coming and going is confused. The trigram Dui represents friends, and the fourth line corresponds to the heart, hence "thought." When the first line ascends to the fourth position, it forms the trigram Kan, which also represents thought, so friends follow your thoughts. The line statement for the fifth line says: "It touches the back of the neck, without regret." Hui Dong explains: "Nei" refers to the flesh on the back above the heart and below the mouth. The fifth line corresponds to the back of the neck, and the sixth line above responds to the fifth line, hence the touch is on the back of the neck. The fifth line is covered by the sixth line below, which would normally cause regret, but since it is in the correct position and upright, there is no regret. The line statement for the sixth line says: "It touches the cheek, jaw, and tongue." Hui Dong explains: The terms "cheek," "jaw," and "tongue" all refer to the sixth line. The trigram Dui represents the jaw and face, as well as the mouth and tongue. The fifth and sixth lines are adjacent, but the sixth line does not descend to the third position, so the response is only within the mouth and tongue. The Image Commentary says: "This is merely the expression of words and speech."

疏。「母讀」至「其母」○母，古文拇，子夏作，與拇同，馬、鄭、虞皆云足大指也。伏羲作《易》，近取諸身，下經人事首咸，故一卦六爻皆取象於人身：初為足，二為腓，三為股，四為心，五為脢，上為輔頰舌是也。虞云坤為拇，《說卦》坤為母，母拇同物，故云坤亦為母。初與四應，四感初，初為足，故咸其母也。

Hui Dong's commentary on the section from "mother reads" to "its mother": "mother" is an ancient form of "thumb," and Zixia's Commentary on the Changes writes it as a single character (the original text here omits this character), which is the same as "thumb." Ma Rong, Zheng Xuan, and Yu Fan all say it refers to the big toe of the foot. Fuxi composed the Book of Changes, taking images from the human body nearby. The lower part of the Book of Changes discusses human affairs, beginning with the Hexagram of Mutual Attraction, so this hexagram's six lines all take images from the human body: the first line represents the foot, the second line the lower leg, the third line the thigh, the fourth line the heart, the fifth line the flesh of the back, and the top line the palate, cheek, and tongue. Yu Fan says the Earthly Hexagram represents the thumb, and the Discourse on the Hexagrams explains that the Earthly Hexagram represents the mother, "mother" and "thumb" originally being the same thing, so the Earthly Hexagram is also called the mother. The line "initial six" corresponds with the line "nine in the fourth," and the line "nine in the fourth" responds to the line "initial six." Since the first line represents the foot, it is said that the response reaches the toe.

○「腓膊」至「居吉」○腓，膊腸，鄭義也。腳膊次於母上，二之象，故二為腓。三據二，故咸其腓。二正應五而比於三，失五正應，故凶。以陰居二得位居中，故居吉也。○「三為」至「往吝」○股而次於腓，上三之象，故三為股。巽為股，《說卦》文。三體巽，故巽亦為股。二感三，故咸其股。二感三而三亦感二，《彖傳》所云「二氣感應以相與」也。足行而股隨，故巽為隨，女隨男亦為隨也。艮為手，以手執物，故為執。初四易位，四體坎三，歴險應上，故往吝。又三已據二，不兼與上也。此兼虞義。

A commentary on the section from "fei bo" to "ju ji" states: "Fei" refers to the calf of the leg, as explained by Zheng Xuan. The calf is located just above the toes, corresponding to the position of the second line, so the second line is associated with the calf. Nine in the third line is connected to six in the second, so it is said to sense the calf. Six in the second originally corresponded with nine in the fifth, but because it is adjacent to nine in the third and is influenced by it, it neglects the proper correspondence with nine in the fifth, leading to misfortune. Since six in the second is a yin line in the second position, it is both in the right place and in the center, so it is auspicious to remain still. Another commentary on the section from "san wei" to "wang lin" states: The thigh is located above the calf, corresponding to the position of the third line, so the third line is associated with the thigh. Xun is associated with the thigh, as mentioned in the "Sayings of the Hexagram Transmission"; nine in the third line belongs to the nature of Xun, so Xun is also associated with the thigh. Six in the second senses nine in the third, and nine in the third senses six in the second, which is exactly what the "Commentary on the Judgment" says: "Two energies mutually sense each other and interact with each other." When the foot moves, the thigh follows, so Xun represents following; a woman following a man is also called "following." Gen represents the hand, and using the hand to hold something is called "holding." After the initial and fourth lines exchange positions, the fourth line belongs to Kan. Nine in the third line must cross over the danger of Kan to correspond with upper six, so moving forward leads to regret; moreover, nine in the third line already holds six in the second and cannot simultaneously interact with upper six. This explanation incorporates Yu Fan's interpretation.

○「失位」至「思也」○四失位宜有悔，與初易位，故應初動得正，貞吉而悔亡矣。《廣雅》曰：「憧憧，往來也。」之內曰來，故四之初為來；之外曰往，故初之四為往，憧憧往來之象也。咸至姤六日七分，陰消之卦，與時消息，故取義於往來耳。兌二口相對為朋，四於爻位為心，故云思。初之四體坎，坎亦為思，故朋從爾思也。此兼虞義。

The commentary on the section from "loss of position" to "thinking" explains that the nine in the fourth line has lost its proper position and should therefore have regret. However, since it exchanges positions with the first line, it now corresponds below to the first line, and one movement brings it to the correct position, thus maintaining correctness and achieving good fortune, thereby eliminating regret. The "Guangya" says: "Chongchong means coming and going." Going into the inner trigram is called "coming," so the fourth line moving to the first position is "coming"; going out of the trigram is called "going," so the first line moving to the fourth position is "going." This is the image of coming and going, chongchong. From the hexagram "Xian" to "Gou" takes exactly six days and seven parts, both belonging to hexagrams of yin energy decreasing and yang energy waning, which change with the seasons. Therefore, this line takes its meaning from "coming and going." The two mouths of Dui facing each other form "peng," and the fourth line corresponds to the heart in the yao position, so it is said "thinking." The first line rising to the fourth position forms the body of Kan, which also represents thinking, so it is said that friends follow one's thoughts. This explanation incorporates Yu Fan's view.

○「脢心」至「無悔」○脢，心之上，口之下，王弼義也。四為心，上為口，五在其中，故云心之上口之下。五與上比，上感五，故咸其脢。五陽上陰。

The commentary on the section from "Mèixīn" to "Wúhuǐ" states: "Mèi" is above the heart and below the mouth, according to Wang Bi. The fourth line represents the heart, the top line represents the mouth, and the fifth line is exactly between them, so it is said to be above the heart and below the mouth. The nine in the fifth and six at the top are adjacent, and the six at the top responds to the nine in the fifth, hence thesympathetic response to mèi. The nine in the fifth is a yang line, and the six at the top is a yin line; one strong and one weak adjacent to each other, which is the origin of the mutualsympathetic response between above and below.

故五弇於上，宜有悔矣。得正得中，故無悔也。○輔頰至說也○虞云：耳目之間稱輔頰。又《說文》曰：「輔，頰也。」尋輔近口在頰前，故《淮南子》曰「靨輔在頰前則好」是也。耳目之間為權，權在輔上，故曹植《洛神賦》云「靨輔承權」。《夬》九三「壯于頄」，頄即權也。頰所以含物，輔所以持口，輔頰舌三者並言，明各為一物，是輔近頰而非頰。虞以權為輔，《說文》以輔為頰，皆非也。上為首，故輔頰舌謂上也。兌為輔頰，《九家說卦》文。五與上比，上不之三，故咸其輔頰舌，徒以言語相感而已。傳曰「媵口說也」，言徒送口說。

The yang of nine five is hidden within the upper trigram and should naturally bring regret; however, since it occupies the correct position and the central position, the line statement says there is no regret. The following passage is a commentary on the annotation from "auxiliary cheek" to "speech." Yu Fan says: the area between the ear and the eye is called the auxiliary cheek. The "Shuo Wen Jie Zi" also says, "auxiliary is the cheek." Upon examination, the auxiliary is near the mouth and in front of the cheek, so the "Huainanzi" says, "a dimple in front of the cheek is considered beautiful," referring exactly to this area. The area between the ear and the eye is called "quan," which is above the auxiliary. Therefore, Cao Zhi's "Lu Shen Fu" says, "the dimple supports the cheekbone." The line statement of the "Gua" hexagram's nine three, "strong at the cheek," refers to "quan." The function of the cheek is to hold food, and the function of the auxiliary is to support the mouth. The line statement lists the auxiliary, cheek, and tongue together, indicating they are separate parts, showing that the auxiliary is near the cheek but not the same as the cheek. Yu Fan equating "quan" with the auxiliary, and the "Shuo Wen" equating the auxiliary with the cheek, are both incorrect. The top line in a hexagram symbolizes the head, so "auxiliary, cheek, tongue" refers to the top line, yu six. The trigram兑 (Dui) takes the image of the auxiliary and cheek, as stated in the "Jiu Jia Yi" interpretation of the "Shuo Gua." Five and the top line are adjacent, and the top line does not correspond with nine three, so it can only "touch the auxiliary, cheek, and tongue," communicating only through words. The "Xiang Zhuan" says, "it is speech," meaning the top line can only express words.

震宮三世卦，消息內卦六月、外卦七月。恆，亨，無咎，利貞，利有攸往。注：泰初之四，與益旁通。恆，震世也，巽來承之。長男在上，長女在下，陰陽會合，故通無咎。初四二五失位，利變之正，故利貞。之外曰往。

This hexagram belongs to the third generation in the Zhen (Thunder) Palace among the eight palaces of Jing Fang. The month associated with the hexagram's qi is June for the inner trigram and July for the outer trigram. The text says: The hexagram of "Constantness" is smooth, without fault, suitable for maintaining correctness, and suitable for going somewhere. Hui Dong's own commentary states: The hexagram of "Constantness" is derived from the hexagram of "Prosperity" by exchanging the first line and the fourth line. It is completely opposite in yin and yang to the hexagram of "Increase," and the two hexagrams are mutually complementary. The hexagram of "Constantness" is the world hexagram of the Zhen (Thunder) Palace, with the lower trigram Xun (Wind) coming up to support it. Zhen represents the eldest son in the upper trigram, while Xun represents the eldest daughter in the lower trigram. The combination of one yin and one yang allows for communication and harmony, hence it is smooth and free from calamity. The four lines, initial, fourth, second, and fifth, are all in improper positions, and they should each change to proper positions, hence it says "favorable to uprightness." Moving from the inner trigram to the outer trigram is called "going," hence there is the statement "favorable for going somewhere."

疏：泰初之四，與益旁通，虞義也。恆，震宮三世卦，故云震世。一世豫，二世解，三世而下體巽，故云巽來承之。內巽外震，震長男，巽長女，故云長男在上，長女在下。男女會合，天地交而萬物通，故通無咎，此上荀義也。初四二五四爻失位，利變之正，故利貞。初利往之四，二利往之五，四五皆在外卦，故云之外曰往。

Hui Dong himself explained that the statement "the fourth line of Tai Chi is connected with Yi through the side" comes from Yu Fan. The hexagram Heng belongs to the Zhen family as the third generation, so the commentary refers to it as "Zhen's generation." The first generation of the Zhen family is Yu, the second is Jie, and by the third generation, the lower trigram becomes Xun, hence the statement "Xun comes to take over." The inner trigram is Xun and the outer trigram is Zhen. Zhen represents the eldest son and Xun represents the eldest daughter, so the commentary says "the eldest son is above, the eldest daughter is below." The union of male and female corresponds to the union of heaven and earth, allowing all things to flow smoothly, thus achieving clarity without error. This is based on Xun Shuang's principles. The lines at the beginning, fourth, second, and fourth and fifth are not in proper positions and should change to the correct positions, hence the statement "favorable for uprightness." The line at the beginning should move to the fourth position, and the line at the second should move to the fifth position. The fourth and fifth positions are in the outer trigram, so the commentary says "moving from inside to outside is called going."

《彖傳》曰：恆，久也。尋恆體震巽，八卦諸爻唯震巽變，故虞注六五及《彖傳》曰終變成益是也。六爻皆變，不可為恆而名恆者，其義有三焉。夫婦之道不可以不久恆，震夫巽婦，陰陽會合，雜而不厭，一也。卦唯三上得正，上震恆凶，則守正者唯九三一爻耳，故《象傳》曰「君子以立不易方」，二也。終變成益，則初四二五皆得位，《繋下》曰：易窮則變，變則通，通則久。恆者，久也，故都其義於五曰恆其德，三也。有此三義，故名恆也。

The Commentary on the Judgment says, "Constantness means enduring forever." Examining the Hexagram of Constantness, it is composed of the trigrams Zhen (Thunder) and Xun (Wind). Among the trigrams of the eight, only the lines of Zhen and Xun can change. Therefore, Yu Fan commented on the line of six in the fifth and the Commentary on the Judgment saying "eventually transforming into the Hexagram of Gain." Since all six lines must change, it should not be called "Constantness," yet it is still named so, for three reasons. First, the relationship between husband and wife should not be transient; Zhen represents the husband and Xun the wife. Yin and Yang meet and combine, coexisting without weariness. Second, in the entire hexagram, only the lines of nine in the third and six at the top are in proper positions. However, the line statement of six at the top is "constant change, misfortune," so only the line of nine in the third remains in proper position. Therefore, the Image Commentary says, "The superior person acts by establishing a firm position without change." Third, eventually all six lines transform into the Hexagram of Gain, and the lines of initial, fourth, second, and fifth all become proper. The Commentary below the Changes says, "The Way of the Book of Changes reaches its limit and thus transforms; transformation leads to communication; communication leads to constantness." "Constantness" precisely means enduring forever. Therefore, the meaning of the entire hexagram is summarized in the line statement of six in the fifth, "maintaining its virtue constantly." With these three meanings, the hexagram is named the Hexagram of Constantness.

初六：浚恆，貞凶，無攸利。注：陰在初稱浚，浚，深也。四之初，故浚恆貞凶無攸利。九二：悔亡。注：失位悔也，動而得正，處中多譽，故悔亡。九三：不恆其德，或承之羞，貞吝。注：三體乾為德，變失位，故不恆其德。坤恥為羞，變至四體坤，故或承之羞。三多凶，變失位，與上敵應，故貞吝。

The Line Statement for the first line: Seeking permanence only in depth, being stubborn leads to danger and brings no benefit. Hui Dong's commentary: A yao of yin in the first position is called 'Jun', meaning depth; nine four moving down to the first position, thus it is said 'Jun Heng Zhen Xiong Wu You Li'. The Line Statement for the second line: Regret disappears. Commentary: Nine two, being yang in a yin position, is out of place and should bring regret; once it changes to the correct position, it becomes proper, and being in the lower trigram, it gains much praise, hence regret disappears. The Line Statement for the third line: Unable to maintain one's virtue, one is subjected to disgrace, being stubborn will surely lead to regret. Commentary: Nine three is in the trigram of Qian, which symbolizes virtue; once it changes, it loses its proper position, thus it is said 'not maintaining its virtue'; Kun symbolizes disgrace, hence it is called 'shame', changing to the fourth position becomes the trigram of Kun, thus it is said 'perhaps bearing disgrace'. The third line is originally full of danger, once it changes, it loses its proper position, and being of the same nature as the sixth line above, it cannot correspond, thus it is said 'Zhen Lin'.

九四：田無禽。注：田，獵也。五坤為田，四欲獵五，五已之正，故田無禽。六五：恆其德，貞，婦人吉，夫子凶。注：動正成乾，故恆其德。婦人謂巽初，終變成益，震四復初，婦得歸陽，從一而終，故貞婦人吉也。震乾之子而為巽夫，故曰夫子。震四從巽死於坤中，故夫子凶也。上六：震恆，凶。注：在震上，故震恆。五動乘陽，故凶。

The line statement for nine in the fourth says: hunting in the fields but obtaining nothing. Note: "田" means hunting. Six in the fifth originally comes from the earth (Kun), and earth represents fields. Nine in the fourth wishes to capture six in the fifth, but six in the fifth has already moved to the correct position, hence the hunting yields nothing. The line statement for six in the fifth says: maintaining one's virtue, the result of the divination is favorable for women and unfavorable for men. Note: when six in the fifth moves to the correct position, it becomes the Heaven (Qian) trigram, so it is said "maintaining one's virtue." "Women" refers to the first line of the lower trigram Xun, and the sixth line eventually transforms into the "Benefit" (Yi) hexagram. The fourth line of Zhen returns to the initial position, allowing the woman to be attached to the yang, remaining loyal to one, hence it is said "贞, favorable for women." Zhen is the son of Heaven and here serves as the husband of Xun, hence it is called "husband and son." The fourth line of Zhen follows the wife of Xun and dies within the earth trigram, hence it is said "husband and son is unfavorable." The line statement for six at the top says: shaking continuously yet seeking lasting stability, which is unfavorable. Note: six at the top is located above the Zhen trigram, hence it is called "Zhen's constant movement." When nine in the fifth moves, six at the top rises above the yang line, hence there is misfortune.

疏：「陰在」至「攸利」○陽在初為潛為淵，皆深也，故虞注《上繋》曰：深，陽也。浚與浚通。莊九年《公羊傳》曰：浚之者何？深之也。故云陰在初稱浚。浚，深也，《釋言》文。深為陽，本體四陰之初浚而後深，故浚恆貞凶無攸利也。○失位至悔亡○此虞義也。二多譽，故處中多譽。

Hui Dong explains: This passage of commentary begins from "yin in" to "beneficial." A yang line in the first position has the images of "hidden" and "deep pool," both containing profound meaning. Therefore, Yu Fan commented in the Commentary on the Supreme Truth, saying "depth belongs to yang." The characters "jin" and "xun" are homophones. The Spring and Autumn Annals: Gongyang Commentary states in the ninth year of Duke Zhuang: "What does 'xun' mean? It means to deepen." Therefore, the commentary refers to a yin line in the first position as "xun"; "xun" is interpreted as depth, according to the Er Ya: Shiyán explanation. Depth originally belongs to yang, but in this hexagram the first position is the beginning of four yin lines. Only after being deepened can its depth be seen. Therefore, the line statement says "xun heng, zhen xiong, wu you li." The following commentary from "losing position" to "regret disappears" is based on Yu Fan's method. The second line often receives praise, so the commentary says "being in the center brings much praise."

○三體至貞吝○三本乾也，又互乾，乾為德，為久。變失位，故不恆其德。爻例無有得位而變者，以巽於諸爻特變，故云變失位耳。羞者，恥辱，坤為恥，故云坤恥為羞。終變成益，變之四則三體坤，故或承之羞。三多凶，《下繋》文。變至三，與上敵應，立心勿恆，為上所擊，故貞吝也。

This passage explains from "Three Lines" to "Zhen Lin." The third line originally belongs to the Qian trigram, and it also forms the Qian trigram with the lines above and below. The Qian trigram represents virtue and longevity. However, once it changes, it loses its position, hence the statement "not maintaining its virtue." According to the general rule of changing lines, a line that is already in the correct position should not change. However, the Xun trigram is particularly prone to change, so the commentary mentions "change and lose position." "Sh羞" means disgrace, and the Kun trigram has the image of disgrace, hence the commentary says "Kun's disgrace is shame." When all six lines change, the result is the Yi hexagram. When it changes to the fourth line, the third line falls within the Kun trigram, hence the statement "perhaps bearing the disgrace." "Three lines are often凶" is a saying from the Xici Zhuan. When it changes to the third line, it becomes opposite and incompatible with the sixth line at the top, leading to an unstable mind and being attacked by the sixth line at the top, hence the statement "Zhen Lin."

○田獵至無禽○田者，田獵，故曰田，獵也。坤土為田，五本坤也，故五坤為田。陰陽相比相應，陰為陽得，稱獲，稱得，稱禽。四與五比而欲獵五，二五易位，五已之正，故田無禽，言無所得也。

This section of the commentary explains from "field hunting" to "no game obtained." "Field" refers to hunting, so the commentary says "field means hunting." The trigram坤 represents earth, so it is taken as a symbol of the field; since the fifth line originates from the trigram坤, it is said "five is坤, representing the field." When yin and yang are adjacent and harmonious, yin being taken by yang is called "obtaining," "gaining," or "capturing." The ninth line of the fourth position is adjacent to the sixth line of the fifth position and wishes to capture the fifth line, but after the second and fifth lines exchange positions, the fifth line has already moved to the correct position, so it is said "field hunting obtains no game," meaning there is nothing to be gained.

○動正至凶也○此虞義也。益自否來，五本否乾，故云動正成乾，又凡五之正皆為乾也。乾為德，為久，故恆其德。初體巽，巽為婦，故婦人謂巽初。終變成益，初四得正，震四復初，初為一，巽四從陽，故從一而終。《穀梁傳》曰：婦人以貞為行者。故貞婦人吉也。震為長子，又為夫，故云震乾之子為巽夫曰夫子也。終變成益，則震為巽，互乾為坤，坤為死，震四從巽婦而死於坤中，故夫子凶也。

This section of the commentary follows Yu Fan's interpretation from "movement and correctness" to "misfortune." The hexagram Yi comes from the hexagram Po, and the sixth line in the fifth position was originally a line in the乾 body of Po. Therefore, it is said "movement and correctness form乾." Furthermore, whenever the fifth line moves to the correct position, it becomes the乾 body.乾 is taken as representing virtue and duration, so it is said "maintaining its virtue." The first line is in the body of Xun, and Xun represents a woman, so "woman" refers to the first line of Xun. In the end, all six lines transform into the hexagram Yi, with the first and fourth lines both becoming correct. The fourth line of Zhen returns to the first position, which is "one," and the fourth line of Xun follows the yang, so it is said "following one to the end." The "Guliang Commentary" says "a woman should take uprightness as the standard for her actions," so it is said "uprightness, woman's good fortune." Zhen represents the eldest son and also a husband, so the commentary says Zhen is the son of乾 and became the husband of Xun, thus called "husband and son." In the end, all six lines transform into Yi, Zhen transforms into Xun, and the mutual body of乾 transforms into坤.坤 has the image of death, and the fourth line of Zhen follows the wife of Xun and dies within the body of坤, so it is said "husband and son misfortune."

○在震至故凶○此虞義也。虞注《說卦》曰：震內體為專，外體為躁。震，動也，在震上處動極，故震恆。五之正則上乘陽，故五動乘陽，乘陽不敬，故凶也。震亦作振，古文震、振、祇三字同物同音。祇有耆音，故《說文》引《易》作榰恆也。

This passage's commentary follows Yu Fan's interpretation. Yu Fan's commentary on "Say the Diagram" states that the inner structure of Zhen represents singleness, while its outer structure represents restlessness. Zhen signifies movement. The sixth line at the top is located above the structure of Zhen, precisely at the extreme point of movement, hence it is called "Zhen constant." The fifth line changes to the central position, causing the sixth line to dominate over the yang line, hence the commentary says "the fifth line moves and occupies the yang." A yin line occupying a yang line is disrespectful, hence there is misfortune. "Zhen" can also be written as "zhen," and in ancient texts, the characters zhen, zhen, and zhi are homophones and refer to the same thing. "Zhi" also has the pronunciation "qi," so the "Say the Diagram" quotes this sentence as "zhi constant" in the "Shuowen Jiezi."

乾宮二世卦，消息六月。亨。注：陰消遘二也。艮為山，巽為入，乾為遠，遠山入藏，故。五陽當位，正應在二，故亨。小利貞。注：陰稱小，利正居二，與五相應。疏：「陰消」至「故亨」○。陰消之卦，消遘及二，故云陰消遘二也。艮為山，巽為入，乾為遠，遠山入藏，故，皆虞義也。陽長為進，陰消為退，有退義，故《序卦》曰：者，退也。以陽居五，故五陽當位，與二正應，乾坤交通，故亨。消至三則天地否隔，不能通矣，故二利居正，與五相應，此荀義也。

This hexagram belongs to the second generation of the Qian trigram in Jing Fang's eight palaces, and its qi corresponds to June. The text of the classic only has the character "亨" (smooth). The original text here and below, wherever the hexagram name "遁" (retreat) appears, is missing. When reading, one must supply it themselves. Note: This hexagram represents the decline of yin and the retreat of yang, formed by further decline of the "Gou" hexagram to the second line. Gen represents mountain, Xun represents entry, and Qian represents distance. A distant mountain hidden and concealed, thus the hexagram is called "Dun" (retreat). The line nine in the fifth position holds yang in the fifth position and is in the correct position, and also corresponds with line six in the second, hence it is smooth. The text says: "Small benefit to uprightness." Note: Yin is called "small," line six in the second is suitable for staying in the correct position and corresponding with nine in the fifth. Commentary: This section of commentary moves from "yin decline" to "thus smooth." "Dun" is a hexagram of yin decline of yang, declining to the second line, so the commentary says "yin decline of Gou at the second line." "Gen represents mountain, Xun represents entry, Qian represents distance, distant mountain entering concealment, thus Dun," all of which are based on Yu Fan. The growth of yang is called "progress," the decline of yin is called "retreat." "Dun" contains the meaning of retreat, hence the "Sequence of Hexagrams" says "Dun is retreat." Saying that a yang line is in the fifth position, it is said "five yang are in the correct position." It corresponds with line six in the second, the qi of Qian and Kun are connected, thus it is smooth. If yin continues to decline to the third line, it becomes the "Po" hexagram, where heaven and earth are closed and cannot communicate. Hence line six in the second is suitable for staying in the correct position and corresponding with nine in the fifth—this is Xun Shuang's interpretation.

初六：尾厲，勿用有攸往。注：初為尾，尾微也，故尾。初失位，故危之。應成坎為災，故勿用有攸往。六二：執之用黃牛之革，莫之勝說。注：艮手稱執，坤為黃牛，艮為皮，故執之用黃牛之革。莫，無；勝，能；說，解也。二得中應五，固志守正，故莫之勝說。

The first line statement says: Retreating to the last position like a tail, there is danger, and it is not advisable to go anywhere. Note: According to the general principles of line positions, the first line symbolizes the tail, which signifies something small, hence called "tail of retreat." The first line, being a yin line in a yang position, is out of place, hence it is in a dangerous situation. The line should correspond to nine in the fourth position, which would transform into the trigram Kan, representing calamity, hence it is not advisable to go anywhere. The second line statement says: Use a yellow ox hide rope to bind it, no one can untie it. Note: The trigram Gen represents the hand, so it is called "to hold"; the trigram Kun represents a yellow ox, and Gen represents hide, hence it is said "to hold with a yellow ox hide." "Mo" means nothing, "sheng" means to be able, and "yue" means to untie. The second line is in the middle of the lower trigram and corresponds to nine in the fifth position, showing a firm will and adherence to the correct path, hence no one can untie it.

九三：繫有疾厲，畜臣妾吉。注：二繫三，故繫。三多凶，四變三體坎為疾，故有疾厲。陰剝陽，三消成坤，與上易位。坤為臣，兌為妾，上來之三，據坤應兌，故畜臣妾吉。九四：好，君子吉，小人否。注：乾為好，陰得位為君子，失位為小人。動之初，故君子吉；消成否，故小人否。

The line statement for the third line: Retreating and being bound, there is danger of illness, but it is auspicious to keep servants and concubines. Note: The sixth line binds the third line, hence 'bound and retreat'. The third line is often dangerous. When the fourth line changes, the third line is in the trigram Kan, which represents illness, hence 'danger of illness'. Yin energy erodes yang energy, the third line disappears and becomes the trigram Kun, which is associated with servants, and exchanges position with the top line. Kun represents servants, Dui represents concubines, the top line comes down to the third position, occupying Kun and corresponding with Dui above, hence it is auspicious to keep servants and concubines. The line statement for the fourth line: One has a preference but still retreats, the gentleman is auspicious, the petty person is not. Note: The trigram Qian represents preference, a yin line in the correct position is a gentleman, and in the wrong position is a petty person. When it moves to the first position, the gentleman is auspicious; when yin energy continues to disappear and forms the trigram 'Pu', the petty person is not auspicious.

九五：嘉貞吉。注：陰陽相應為嘉，剛當位應二故嘉貞吉。上九：飛，無不利。注：應在三，四變三體離為飛，上失位變之正，故飛。《九師道訓》曰：而能飛，吉孰大焉。故無不利，乾為利也。疏：「初為」至「攸往」○爻例初為尾，上為角。《說文》曰：尾，微也。古文通。《尚書》「鳥獸孳尾」，《史記》作「字微」，《論語》有微生高，《莊子》作尾生，微猶隱也。陽伏初，故云尾。六居初為失位，故危。應在四，初之四體坎，坎為災，故勿用有攸往也。

The line statement for the fifth line: Beautiful retreat, the divination is auspicious. Note: When yin and yang correspond with each other, it is called "Jia." The fifth line, with a yang line in the central position, corresponds with the second line, so it is said "Jia Du Zhen Ji." The line statement for the top line: High flight and distant retreat, nothing is unfavorable. Note: The top line corresponds with the third line, and the fourth line changes, making the third line form the Li trigram, which represents flight; the top line, being out of position, changes to the central position, so it is said "Fei Du." The "Nine Masters' Way of Instruction" says: Being able to retreat and also to fly high, is there any greater auspiciousness than this? Therefore, "nothing is unfavorable"; Qian represents benefit. This section of commentary runs from "Chu Wei" to "You Wang." According to the general principle of line positions, the first line symbolizes the tail, and the top line symbolizes the horn. The "Shuo Wen Jie Zi" says: "Tail means slight." The characters "tail" and "slight" are interchangeable in ancient texts: The "Book of Documents" says "birds and beasts multiply and tail," which is quoted in the "Records of the Grand Historian" as "words slight"; the "Analects of Confucius" mentions "Weisheng Gao," while the "Zhuangzi" writes "Weisheng" — "slight" also implies concealment. Yang energy is hidden in the first position, so it is said "Du Wei." A yin line in the first position is out of position, so there is danger. The first line corresponds with the fourth line, and if the first line moves to the fourth position, it forms the Kan trigram, which represents disaster, so it is not advisable to go anywhere.

○艮手至勝說○二體艮，艮為手，故艮手稱執。坤為黃，《九家說卦》文，又為子母牛，故為黃牛。艮為皮，虞義也，《九家說卦》曰：艮為膚。皮膚同義，故執之用黃牛之革。《考工記》：攻皮之工五，函、鮑、韗、韋、裘。始拆謂之皮，已乾謂之革，既熟謂之韋，其實一物也。莫，無；勝，能；說，解，皆虞義也。二得位得中，正應在五，固志守正，無能解說，故莫之勝說，彖辭小利貞正此義也。

This section of the commentary discusses from "Gèn Shǒu" to "Shèng Shuō." The second line, Six in the Second, is within the structure of Gèn (Mountain), which represents the hand, so it is said "Gèn Shǒu Chēng Zhí" (Mountain hand is grasping). The Earthly element Kūn (Earth) takes the image of yellow, as explained in the text from the "Nine Schools Commentary" on "Shuō Guà." Kūn also represents a mother cow and a calf, so it takes the image of a yellow ox. "Gèn wéi pí" (Mountain is skin) comes from Yu Fan. The "Nine Schools Commentary" on "Shuō Guà" says "Gèn wéi fū" (Mountain is skin), where pí and fū have the same meaning, so it is said "zhí zhī yòng huáng niú zhī gé" (grasping with the hide of a yellow ox). The "Zhou Li · Kǎo Gōng Jijì" states that there are five types of craftsmen who process leather: Hán Rén (skin worker), Bào Rén (tanner), Yǐn Rén (cymbal maker), Wéi Rén (leather worker), and Qiú Rén (fur worker). Freshly peeled hides are called "pí," dried hides are called "gé," and tanned leather is called "wéi," which are actually the same thing. "Mò" means "no," "shèng" means "can," and "shuō" means "to resolve," all derived from Yu Fan. Since the second line is both in the correct position and in the center, it corresponds to the fifth line, Nine in the Fifth, indicating a firm and steadfast will that cannot be resolved, hence "mò zhī shèng shuō" (nothing can resolve it). The hexagram statement "xiǎo lì zhēn" (small gain in uprightness) precisely conveys this meaning.

○二繫至妾吉○成於二，二陰三陽，二繫於三，故繫。遘初繋二，亦是陰繫於陽也。三多凶，故危。四變三體坎以下，虞義也。坎多眚為疾，故有疾厲。。陰消之卦，故陰剝陽。三消成坤，與上易位者，三互巽特變，故從《家人》《漸》之例。三動上反三，故三消成坤，與上易位也。三消成坤，坤為臣；與上易位，上體兌，兌為妾。上來之三，據下之坤，應上之兌，故畜臣妾吉。荀氏謂潛之世，但可居家畜養臣妾也。

This section of the commentary begins from "two lines" to "the wife is auspicious." The hexagram of "Retreating" is formed at the second line, where the second line is yin and the third line is yang. The second line is connected to the third, hence it is called "connected retreating." The hexagram of "Meeting" is formed when the first line is connected to the second line, and it is also yin connected to yang. The third line is prone to danger, hence it is said to be dangerous. The phrase "four changes and three bodies of Kan" and the following are examples of Yu Fan's interpretation. Kan represents many calamities, so it is taken as an image of illness, hence it is said "there is illness and danger." The original text here is missing another character "Retreating." The hexagram of "Retreating" is one where yin consumes yang, hence it is said that the yin energy erodes the yang energy. The phrase "three lines consume to form Kun, and exchange positions with the upper" means that the third line forms the trigram Xun through mutual interaction and is particularly changeable. Therefore, following the precedent of the hexagrams "Family" and "Gradual Progress," when the third line moves, the upper nine moves down to the third position. The third line consumes to form Kun, which represents a minister; after exchanging positions with the upper, the upper becomes Dui, which represents a wife. The upper nine moves down to the third position, controlling the lower Kun, and corresponds with the outer trigram Dui, hence "keeping ministers and wives is auspicious." Xun Shuang believes this is a time of retreat and concealment, so one can only stay at home and keep ministers and wives.

○乾為至人否○乾為好，虞義也。賈逵《左傳》注曰：好生於陽。故乾為好。《乾鑿度》觀四為君子，否三為小人，故知陰得位為君子，失位為小人。四失正，動之四得位，承五故君子吉。消陰及否，三失位為小人，故小人否。鄭氏讀否為《否》卦之否也。

This section of the commentary discusses from "Qian represents" to "human failure." The phrase "Qian represents good" comes from Yu Fan. Jia Kui's commentary on the "Zuo Zhuan" says that "good" arises from yang. Therefore, Qian takes the image of good. The "Qian Zao Du" takes the fourth line of the "Guan" hexagram as representing the gentleman and the third line of the "Po" hexagram as representing the petty person, thus indicating that a yao in the阴 position is a gentleman and one out of position is a petty person. The fourth line is not in the correct position but moves to a proper position, and it is above the nine in the fifth, so the gentleman receives good fortune. The阴 energy gradually diminishes until it reaches the "Po" hexagram, and the third line is out of position, thus becoming a petty person, so the petty person does not receive good fortune. Zheng Xuan reads the character "po" in the line statement as the "po" in the "Po" hexagram.

○陰陽至貞吉○《文言》曰：亨者，嘉之會也。昏禮為嘉，陰陽相應，義同昏冓，故為嘉。五剛當位，正應在二，故嘉貞吉也。○應在至利也○三已變上之三，故應在三。四之初，故四變三體離，離有飛鳥之象，故為飛。六居上為失位，變之正故飛，謂去而遷也。《九師道訓》，淮南王聘明《易》者九人所作。微則厲，繫則疾，飛則吉。荀注乾九五曰：飛者，喻無所拘也。上體乾，故乾為利也。

This section of the commentary begins with "yin and yang" and ends with "auspicious." The "Wenyan Zhuan" states: "The hexagram is harmonious because it gathers all good qualities." Marriage is a type of ceremonial ritual, and yin and yang correspond to each other, which is equivalent to the union of husband and wife, hence it is called "auspicious." The line nine in the fifth position is a strong line in the correct position, which should correspond to line six in the second, so it is said "auspicious retreat, faithful and auspicious." The following commentary begins with "corresponding" and ends with "beneficial." The third line has changed, and the line nine at the top is now in the third position, so it is said "corresponding to the third." The line nine in the fourth position moves down to the first position, so the fourth line changes, and the third line is now within the trigram of fire, which has the image of a flying bird, hence the image is taken as flying. Having a line six in the upper position is losing its proper place, but changing to the correct position is called "flying retreat," referring to leaving and migrating. The "Jiu Shi Dao Xun," written by Prince Huainan who invited nine scholars proficient in the "Yi Jing," says: smallness brings danger, being bound brings illness, and high flying brings good fortune. Xun Shuang's commentary on the line nine in the fifth position of the Qian hexagram says: "Flying is a metaphor for being unbound." The line nine at the top is within the Qian hexagram, so Qian takes the image of benefit.

坤宮四世卦，消息二月。大壯，利貞。注：陽息泰也。壯，傷也。大謂四，失位為陰所乘，兌為毀折，故傷。與五易位乃得正，故利貞也。疏：此虞義也。陽息泰成大壯。馬氏亦云：壯，傷也。《方言》曰：凡草木刺人，北燕朝鮮之間謂之策，或謂之壯。郭璞注云：今淮南亦呼壯為傷。是也。陽大陰小，故大謂四。以九居四為失位，五陰乘之，陰氣賊害，又體兌，兌為毀折，故名大壯。《太玄》準之以《夷》，夷亦傷也。四當升五，與五易位，則各得其正，故利貞也。

This hexagram belongs to the fourth generation in the Kun palace among Jing Fang's eight palaces, and its qi corresponds to the second month. The classic text says: "Great Strength," which is suitable for maintaining correctness. Note: This hexagram is formed by the growth of yang qi, with one more yao added to the Tai hexagram. "Zhuang" means injury. "Da" refers to the ninth line in the fourth position, which is out of place and is being attacked by the yin line above. Dui represents destruction, so it is said "injury." When the ninth line in the fourth position exchanges places with the sixth line in the fifth, both lines regain their proper positions, hence "favorable for uprightness." Commentary: This is Yu Fan's interpretation. Yang qi grows from the Tai hexagram to form the Da Zhuang hexagram. Ma Rong also said, "Zhuang means injury." The "Fangyan" says: any plant or tree that pricks people is called "Ce" in northern Yan and northern Korea, and is also called "Zhuang." Guo Pu's commentary says: nowadays in the area of Huainan, "Zhuang" is also called "Shang." This matches the meaning. Yang is great, yin is small, so "Da" refers to the ninth line in the fourth position. The ninth line in the fourth position is out of place, and the yin line in the fifth position attacks it above. Yin qi is harmful, and since the ninth line is also in the Dui trigram, which represents destruction, the hexagram is called Da Zhuang. Yang Xiong's "Tai Xuan" associates the hexagram with "Yi," which also means injury. The ninth line in the fourth position should rise to the fifth position and exchange places with the sixth line in the fifth, so both lines regain their proper positions, hence "favorable for uprightness."

初九：壯於止，征凶，有孚。注：初為止。應在四，震足亦為止為徵。初四敵應，故壯於止征凶。四上之五成坎，已得應四，故有孚。九二：貞吉。注：變得位故貞吉。九三：小人用壯，君子用罔，貞厲。注：應在上也。三陽君子，小人謂上。二變三體離，離為罔。上乘五，故用壯；三據二，故用罔。體乾夕惕，故貞厲。羝羊觸藩，羸其角。注：兌為羊，陽息之卦，故云羝。藩謂四也。羸讀為累。三欲觸四而應上，故羸其角。角謂上也。

The first line statement says: The strength is concentrated at the toes, traveling brings danger, but there is sincerity. Note: According to the general principle of line positions, the first line symbolizes the toes, so the term "stop" here refers to "toe." The first line corresponds to the fourth line, and the fourth line is in the trigram Zhen (Thunder), which represents the foot. Therefore, it takes the image of the toe and also the image of movement. Both the first and fourth lines are yang lines, opposing each other and unable to correspond, hence "strength at the toes, traveling brings danger." When the fourth line moves up to the fifth position, it becomes the trigram Kan (Water), and the first line has already received the response from the fourth line, hence "there is sincerity." The second line statement says: The divination is favorable. Note: The second line is a yang line in a yin position, and once it changes, it becomes appropriate, hence "the divination is favorable." The third line statement says: The petty person uses only strength, while the gentleman uses the strategy of a net. If it persists, there is danger. Note: The third line corresponds to the sixth line. The third line is yang, representing the gentleman; "petty person" refers to the sixth line. When the second line changes, the third line is in the trigram Li (Fire), which represents a net. The sixth line is above the fifth line, hence it is said "using strength." The third line holds the second line, hence it is said "using a net." The third line is in the trigram Qian (Heaven), which has the image of "being vigilant at night, as if in danger," hence "dangerous." The line statement also says: A male sheep collides with a fence, its horn is caught. Note: The trigram Dui (Lake) represents a sheep; this hexagram represents the growth of yang energy, so it is called "didi," meaning a male sheep. "Fence" refers to the fourth line. "Ling" is read as "lei," meaning to entangle or bind. The third line wants to collide with the fourth line and correspond with the sixth line, hence "its horn is caught"; "horn" refers to the sixth line.

九四：貞吉，悔亡，藩決不羸，壯於大轝之腹。注：失位悔也，之五得中，故貞吉而悔亡矣。體夬象，故藩決。震四上處五則藩毀壞，故藩決不羸。腹讀為輹。坤為大轝為腹，四之五折坤，故壯於大轝之腹。

Nine in the Fourth Line Statement: The divination is favorable, regret disappears, the fence has been broken through and no longer entangles, the vigorous strength is exerted on the hub of a large cart. Note: Nine in the Fourth is a Yang line in a Yin place and thus is out of position, and should originally have regret; but when it moves up to the Fifth position it is in the center, so it is both favorable and without regret. This line already has the image of the卦夬 (Decisive), so it is said 'the fence is broken through'; the Fourth line of the Zhen trigram is in the Fifth position, so the fence is destroyed, hence 'the fence is broken through and not weak'. 'Fu' is read as 'Fu', which refers to the part under the cart axle called 'Fu Tu'. The Sixth in the Fifth line originally comes from the Kun trigram, which takes the image of a large cart and also the image of the hub. When Nine in the Fourth moves up to the Fifth position, it breaks the body of the Kun trigram, hence 'vigorous strength is exerted on the hub of the large cart'.

六五：喪羊于易，無悔。注：四動成泰，坤為喪也。乾為易。四上之五，兌還屬乾，故喪羊于易。動各得正而處中和，故無悔。上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。注：應在三，故羝羊觸藩。遂，進也。變之巽，巽為進退，故不能退不能遂。五動上乘剛，故無攸利。坎為艱，藩決難解，得位應三，故艱則吉。

Line Statement of the Sixth Line: A sheep was lost on an easy ground, but there is no regret. Note: When the Fourth Line changes, it becomes the Hexagram of Progress. The Earth trigram symbolizes loss, so there is an image of losing a sheep. The Heaven trigram takes the image of ease, hence the term 'easy'. The Fourth Line ascends to the Fifth position, and the Lake trigram reverts to the Heaven trigram, hence the phrase 'losing a sheep on the easy'. Both lines changing result in correct positions, and the Fifth Line is in the middle and harmonious position, hence there is no regret. Line Statement of the Sixth Line: A male sheep collides with the fence, cannot retreat, nor can it advance, there is no benefit, and the situation is difficult but results in good fortune. Note: The Sixth Line corresponds to the Third Line, hence the phrase 'male sheep colliding with the fence'. 'Sui' means to advance. When the Sixth Line changes, it becomes the Wind trigram, which symbolizes indecision in advance and retreat, hence 'cannot retreat, cannot advance'. After the change of the Fifth Line, the Sixth Line is above the strong line, hence 'no benefit'. The Water trigram symbolizes difficulty, the fence although broken is still difficult to escape; but the Sixth Line is in the correct position and corresponds to the Third Line, hence 'difficulty leads to good fortune'.

疏：「初為」至「有孚」○爻例初為止。應在四，四體震，震為足為行，故震足為止為徵。初四皆陽，敵應無與，故壯於止征凶。四之五成坎，坎為孚，初正應四，故有孚也，此兼虞義。○變得至貞吉○此虞義也。

Hui Dong explains: This section of the commentary starts from "initially" to "faithful". According to the general principle of yao positions, the first line symbolizes the toe. The first line corresponds to the fourth line, and the fourth line is in the Zhen trigram, which symbolizes the foot and movement. Therefore, the commentary says that the Zhen foot is both "toe" and "movement". The first and fourth lines are both yang lines, and since they are of the same nature, they are opposing and have no corresponding relationship, hence it says "strong at the toe, movement is dangerous". When the fourth line moves up to the fifth position, it forms the Kan trigram, which represents sincerity. The first line and the fourth line correspond directly, hence it says "faithful" — here, Hui Dong adopts Yu Fan's interpretation. The following commentary from "change" to "auspicious" is based on Yu Fan's view.

○三陽至貞厲○此虞義也。三正應上，三陽君子謂乾三也。小人謂上者，上得位，不得為小人，以大壯陽息之卦，息至五體夬，夬上為小人，故雜卦曰：夬，決也，剛決柔也，君子道長，小人道消也。是上為小人也。二變三體離，包犧作結繩以為罔罟，蓋取諸離，故離為罔。五已正，上逆乘陽，故用壯；三得位據二，故用罔。三多凶體乾，三夕惕有危象，故貞厲也。

This section of commentary and explanation from "San Yang" to "Zhen Li" follows Yu Fan's interpretation. The third line and the top line correspond exactly. The term "San Yang Junzi" refers to the third line of the Qian trigram. As for calling the top line "Xiaoren" or "small person," according to principle, the top line is in a proper position and should not be considered a small person. However, since the Dazhuang hexagram represents the growth of yang energy, when it reaches the fifth line, it becomes the Gua hexagram. The top line of Gua is considered a small person, so the Zajiaguanzhuan says, "Gua means decision, which is when a strong line decisively removes a weak line; the way of the gentleman increases while the way of the small person declines." From this we know that the top line is indeed a small person. The second line changes, and the third line then occupies the position of the Li trigram. Fuxi tied knots and made nets and traps, which probably symbolizes the Li trigram, so Li is symbolized as "wang." The fifth line is already in a proper position, but the top line goes against it and overpowers the yang line, so it is said to "yong zhuang." The third line is in a proper position and occupies the second line, so it is said to "yong wang." The third line is particularly dangerous and is in the Qian trigram, which matches the dangerous situation described as "xi ti ruo li." Therefore, it is said to "zhen li."

○兌為至上也○三體兌，息至五上亦體兌，兌為羊，故三五上皆有羊象。說文曰：羝，牡羊也。陽息之卦，故曰羝。馬氏云：藩，籬落也。四體震，震為萑韋，為竹木，故為藩也。羸讀為累，讀從鄭虞，故馬氏云大索也。四之五，上變體巽，巽為繩，故為羸。四為藩，三欲觸四而應上，故羸其角，爻例上為角也。此兼荀義，荀唯以角謂五為異也。

This section of the commentary discusses from "De (兑) is" to "upper also." The third line is in the structure of De (兑), and when the yang energy reaches the fifth line, the upper part also becomes De (兑). De (兑) is taken as the image of a sheep, so the third, fifth, and upper lines all carry the image of a sheep. The "Shuo Wen Jie Zi" says: "Di (羝) is a male sheep." This hexagram represents the hexagram of increasing yang energy, and since yang is strong and vigorous, it is called "Di (羝)." Ma Rong says: "Fan (藩) is a fence." The fourth line is in the structure of Zhen (震), which is taken as the image of reeds and bamboo, so it is taken as a fence. "Lai (羸)" is read as "lei (累)," following the reading of Zheng Xuan and Yu Fan, so Ma Rong explains it as "a big rope." When the fourth line moves up to the fifth position, the upper line changes to become Xun (巽), which is a rope, so it is taken as "Lai (羸)." The fourth line is a fence, the third line wants to attack the fourth line and corresponds to the upper line, so it is said "Lai (羸) its horn"; according to the general principle of line positions, the upper line symbolizes the horn. This also incorporates Xun Shuang's view, with Xun Shuang differing from Yu Fan only in the point that "the horn refers to the fifth line."

○失位至之腹○此虞義也。四失位，宜有悔，之五得正得中，故貞吉而悔亡矣。初至五體夬，夬者，決也，故藩決。四體震，之五則震體壞，故藩決不羸。古腹、輹、復字止作復，而此經輹字或又作腹，故云腹讀為輹。五本坤也，坤為大轝，為輹，四之五體坎，坎折坤體，故壯於大轝之腹也。

This section of commentary and explanation from "shi wei" to "zhi fu" follows Yu Fan's reasoning. Nine in the Fourth (nine four) is a yang line in a yin position, thus losing its proper place, which originally should bring regret. However, when it moves up to the Fifth position, it attains the correct position and is in the center, so it is both auspicious and the regret disappears. From the First Line to the Fifth Line forms the structure of "Gua" (Decisive), which means to break through, so it is said "fan jue." Nine in the Fourth is in the trigram Zhen (Thunder), but once it moves up to the Fifth position, the trigram Zhen is destroyed, so it is said "fan jue bu ling." In ancient times, the characters "fu," "fu," and "fu" were all written as "fu," and in some versions of this text, the character "fu" is written as "fu," so the commentary says "fu is read as fu." Six in the Fifth originally comes from Kun (Earth), which takes the image of a large cart and also the image of the cart's axle. When Nine in the Fourth moves up to the Fifth position, it forms Kan (Water), which breaks the Kun structure, so it is said "zhuang yu da yu zhi fu."

○四動至無悔○此虞義也。四失位動成泰，外體坤，坤喪於乙，故為喪也。乾以易知，故乾為易，鄭氏謂易，佼易也。四上之五體坎，坎五乾也，故兌還屬乾，喪羊于易也。四五易位，動各得正，五處中應和，故無悔矣。

This section of the commentary follows the reasoning of Yu Fan. Nine in the fourth line is out of its proper position; once it moves, it forms the hexagram Tai, with the outer trigram being Kun. According to the method of Najia, Kun is lost in the direction of the west, so the image is taken as "loss." The Xici says that Qian is known for its easy and smooth nature, so Qian is taken as "easy." Zheng Xuan interprets "easy" as "jiayi," meaning smooth and pleasant. Nine in the fourth line moves up to the fifth position, forming the body of Kan. The fifth line of Kan originally belongs to Qian, so Dui is reattributed to Qian, hence "losing a sheep in easy." The fourth and fifth lines exchange positions, each movement attains correctness, and the sixth line in the fifth position is in the center and harmonizes with the other, so there is no regret.

○應在至則吉○此虞義也。上應在三而隔於四，四為藩，故羝羊觸藩。遂有進往之義，故云進也。五已正，上變體巽，震巽特變，故云變也。巽為進退，說卦文。應三隔四，故不能退。進窮於上，故不能遂，羸其角之象也。乾為利，五動正位，上乘五剛，故無攸利。五正，上體坎為艱，藩決難解，乾鑿度文。四之五故藩決難解，不變之巽，得位應三，故艱則吉也。

This section of commentary and explanation from Yu Fan follows the principle of "should be" to "then it is auspicious." The sixth line above should correspond to the third line, but it is blocked by the fourth line, and the fourth line is like a fence. Therefore, it is said "a ram butting against a fence." "Sui" contains the meaning of advancing, so the commentary interprets it as "advance." The fifth line is already in the correct position; when the sixth line changes, it becomes the trigram Xun. The trigrams Zhen and Xun are especially dynamic, so the commentary says "change." The image of Xun is indecisiveness in advancing and retreating, which is from the "Sayings of the Trigrams." The sixth line wants to correspond with the third line but is blocked by the fourth line, so it cannot retreat; it wants to advance but has reached the top, so it cannot go forward. This is exactly the image of "being caught by the horn." The trigram Qian represents benefit; the fifth line is in the correct position, and the sixth line takes advantage of the strength of the fifth line, so "there is no benefit." The fifth line is in the correct position, and the upper trigram becomes Kan, which represents difficulty; the phrase "the fence is broken and difficult to resolve" comes from the "Dazao Du." The fourth line moves up to the fifth position, so although the fence is opened, it is still difficult to escape; if the sixth line does not change into Xun, it would be in the correct position and able to correspond with the third line, hence "difficulty then auspicious."

乾宮游魂卦，消息二月。康侯用錫馬蕃庶，晝日三接。注：觀四之五。。進也。康讀如康周公之康，廣也，坤為廣。四為諸侯，觀四賓王。四五失位，五之正，以四錫初，初動體屯，震為諸侯，故康侯。坎為馬，坤為用，故用錫馬。艮為多，坤為眾，故蕃庶。離日在上，故晝日。三陰在下，故三接矣。

This hexagram belongs to the乾宫 (Heavenly Palace) in the eight palaces of Jing Fang's system, and it is a wandering soul hexagram. The hexagram's energy corresponds to the second month. The classic text says: "A state of peace and prosperity, the marquis receives many chariots and horses, and is received three times in one day." (The name "晋" (Advance) is missing in the original text; wherever it appears in the following text, it is treated the same way.) Note: The hexagram "晋" (Advance) is formed by exchanging the fourth line and the fifth line of the "观" (Observation) hexagram. "晋" means to advance. "康" is read as in "康周公" from the "Book of Rites · Rituals of Sacrifice," meaning vastness or breadth. The earth element (坤) has the image of vastness. According to the general principle of line positions, the fourth line represents a marquis. The fourth line of the "观" hexagram has the phrase "It is advantageous to be received by the king," so it is said "Observing the fourth line, the marquis is received by the king." In this hexagram, both the fourth and fifth lines are out of position. The fifth line moves to the correct position, transferring the fourth line to the first line. When the first line moves, from the first to the fifth line, it forms the hexagram "屯" (Emergence). The lower trigram of "屯" is Zhen (Thunder), representing the marquis, so it is called "the marquis of peace." Kan (Water) represents horses, and Kun (Earth) represents use, so it is said "using horses." Gen (Mountain) represents abundance, and Kun (Earth) represents multitude, so it is said "numerous offspring." Li (Fire) represents the sun, which is in the upper trigram, so it is said "daytime." The three yin lines in the lower trigram of Kun represent three times, so it is said "three times."

疏：卦自觀來，從四陰二陽之例。觀六四進居五，故曰進也。康讀如祭統康周公之康，鄭氏注禮引此為證，故讀從之。又鄭注康侯云：康，廣也，謂襃廣其車服之賜也。坤廣生，故曰廣。爻例四為諸侯。觀之六四利用賓于王，故觀四賓王。四之五而皆失位，五之正，以四錫初，謂初四易位也。初動體屯，謂初至五體屯也。屯下體震，震為侯，卦辭曰利建侯。四為諸侯，以四錫初，初震亦為侯，康侯之象也。

Hui Dong explains: This hexagram comes from the "Guan" hexagram through change. According to the general rule, all hexagrams with four yin lines and two yang lines originate from "Guan" and "Lin". In the "Guan" hexagram, the sixth line in the fourth position moves up to the fifth position, hence the statement "Jin, which means progress". The character "Kang" is read as in "Kang Zhou Gong" from the "Rites of Zhou: Ji Tong", and Zheng Xuan cited this line in his commentary on the "Rites of Zhou", so we follow this reading. Zheng Xuan also commented on "Kang Hou" saying: "Kang means broad, referring to the generous grant of chariots, clothing, and ornaments." The "Xiyi" says that the earth (Kun) is vast and thus gives birth to all things, so Kun is taken as broad. According to the general rule of line positions, the fourth line symbolizes a feudal lord. In the "Guan" hexagram, the line in the fourth position says "It is advantageous to attend the king", hence "Guan Si Bin Wang". After the fourth line moves up to the fifth position, the two lines above it are not in the correct position, so the fifth line moves to the correct position, and the fourth line is given to the first line, meaning the first and fourth lines exchange positions. The phrase "Chu Dong Ti Tun" means that when the first line moves, from the first line to the fifth line, the structure of the "Tun" hexagram is formed. The lower trigram of "Tun" is Zhen, which symbolizes a feudal lord, and the "Tun" hexagram statement says "It is advantageous to establish feudal lords". The fourth line was originally a feudal lord, but now it is given to the first line, and the first line forms Zhen, which is also a feudal lord, hence the symbolism of "Kang Hou".

坎為馬美脊，坤為用，故用錫馬。錫讀納錫、錫貢之錫。侯享王之禮，覲禮匹馬卓上九馬隨之是其事也。蕃，多也；庶，眾也。艮為多，坤為眾，故蕃庶。雜卦曰：，晝也。離日在地上，故晝日。坤三陰在下，故三接。

The *Shuo Gua Zhuan* says that the trigram Kan is represented by a horse with a beautiful back, so Kan takes the image of a horse. The trigram Kun takes the image of use, hence it is said "use and horse" ("用锡马"). The character "锡" is read as the "锡" in the *Shang Shu · Yu Gong* ("纳锡" and "锡贡"), meaning to present or bestow as a gift. The ceremony of feudal lords paying homage to the Son of Heaven is described in the *Yili · Jin Li* as "a single horse standing in front and nine horses following behind," which refers to this practice. "蕃" means many, and "庶" means numerous; the trigram Gen takes the image of many, and the trigram Kun takes the image of numerous, hence it is said "蕃庶." The *Zage Zhuan* says "Jin, which is day" (the original text here is missing the character "晋"). The trigram Li represents the sun and is above the ground, hence it is said "daylight." The trigram Kun has three yin lines in the lower trigram, hence it is said "three connections."

周禮大行人曰：上公之禮，廟中將幣三享，出入三問三勞；諸侯三享，再問再勞；諸子三享，壹問壹勞。是天子三接諸侯之禮也。此兼虞鄭義。一說三接，王接諸侯之禮：覲禮延升，一也；覲畢致享升致命，二也；享畢王勞之升成拜，三也。

The Zhou Li · Da Xing Ren says: The ceremony for the high-ranking feudal lords involves three times of presenting offerings and performing sacrifices in the temple, with three inquiries and three courtesies during the process of coming and going; for the feudal lords, it is three sacrifices with two inquiries and two courtesies; for the princes, it is three sacrifices with one inquiry and one courtesy. This is the ceremony by which the Son of Heaven receives the feudal lords three times. The above combines the interpretations of Yu Fan and Zheng Xuan. There is another view that "three receptions" refers to the three procedures by which the king receives the feudal lords: the first is when the king invites the feudal lords to ascend the hall as described in the Jìn Li; the second is after the court ceremony, when the feudal lords ascend the hall to present sacrifices and convey the king's orders; the third is after the sacrifice, when the king comforts the feudal lords, and the feudal lords ascend the hall to perform the ceremony of bowing in submission.

初六：如摧如，貞吉，罔孚，裕無咎。注：進摧退也。初進居四，故如；四退居初，故摧如。動得位故貞吉。罔，無也。四坎稱孚，坤弱為裕。五之正成巽，初受其命，故無咎也。六二：如愁如，貞吉。注：坎憂為愁，應在坎上，故愁如。五變應之，故貞吉。

The first line statement says: advancing yet encountering setbacks, the divination yields a favorable result; without sincerity, being at ease and generous brings no fault (the beginning of the line statement is missing the character "晋", it should be "晋如摧如"). Note: "晋" means advancement, "摧" means retreat. The first line advances and occupies the fourth position, hence "晋如"; the ninth in the fourth position retreats and occupies the first position, hence "摧如". After change, it attains the proper position, hence "贞吉". "罔" means none. The ninth in the fourth position is in the坎 trigram, which represents sincerity; the坤 trigram is characterized by softness and gentleness, hence it is taken as generous. The ninth in the fifth position changes to the proper position and becomes the巽 trigram, which represents destiny. The first line receives its command, hence there is no fault. The second line statement says: advancing yet feeling anxious, the divination yields a favorable result. Note: the坎 trigram represents anxiety, hence it is taken as anxiety; the second line corresponds to the ninth in the fifth position which is above the坎 trigram, hence "愁如". The ninth in the fifth position changes and corresponds with the second line, hence "贞吉".

受茲介福于其王母。注：乾為介福。艮為手，坤為虛，故稱受。謂五已正中，乾為王，坤為母，故受茲介福于其王母。六三：眾允，悔亡。注：坤為眾，土性信，故眾允。三失正，與上易位，故悔亡。九四：如碩鼠，貞厲。注：四體坎艮，艮為碩鼠，在坎穴中，故如。碩鼠失位，故貞厲。六五：悔亡，矢得勿恤，往吉無不利。注：失位悔也，動之正，故悔亡。矢，古誓字，信也。勿，無；恤，憂也。五變得正，坎象不見，故誓得勿恤。五正二受介福，故往吉無不利。上九：其角，維用伐邑，厲吉無咎，貞吝。注：上為角，坤為邑，動體豫，利行師，故維用伐邑。失位，故危；變之正，故厲吉無咎。動入冥豫，故貞吝。

The line statement also says: receiving such great blessings from his mother queen. Note: The trigram Qian represents great blessings. The trigram Gen represents a hand, and the trigram Kun is hollow in the middle, so a hand being hollow can receive, hence the term "receiving." This refers to the line nine five having already occupied the central position and being upright, Qian represents the king, and Kun represents the mother, hence the statement "receiving this great blessing from his mother queen." The line six three statement: the people believe in him, regret disappears. Note: The trigram Kun represents the people, and the virtue of earth is sincerity, hence "the people believe." The line six three is not in the correct position, and by exchanging positions with the line upper nine, both lines attain their correct positions, hence regret disappears. The line nine four statement: advancing like a large rat, questioning leads to danger. Note: The line nine four is located in both the trigram Kan and the interacting trigram Gen, Gen represents a large rat, and it is in the cave of Kan, hence "advancing like a large rat." A large rat is in an improper position, hence "danger." The line six five statement: regret disappears, neither gain nor loss is to be worried about, going forward is auspicious, nothing is unfavorable. Note: The line six five is a yin line in a yang position and is not in the correct position, originally it should have regret; after changing to the correct position, regret disappears. "Shi" is an ancient form of "shi," meaning sincerity; "wu" means no, and "xu" means worry. The line five changes once to attain the correct position, the trigram Kan disappears, hence "sincerity, no worry." The line nine five is in the correct position, and the line six two goes to respond to five and receives great blessings, hence "going forward is auspicious, nothing is unfavorable." The line upper nine statement: advancing to the tip, only suitable for attacking subordinate states, there is danger but eventually auspicious, no fault, being stubborn leads to regret. Note: The upper line symbolizes the tip, and the trigram Kun represents a state; the line upper nine changing once becomes the trigram Yu, and Yu is favorable for military campaigns, hence "only suitable for attacking subordinate states." The line upper nine is not in the correct position, hence there is danger; changing to the correct position, hence although dangerous it is auspicious, no fault. Changing once leads to the situation of the upper line of Yu "meditative ease," hence "being stubborn leads to regret."

疏：「進」至「咎也」○進，彖傳文。何妥曰：摧，退也。初四失位，初之四為進，故如；四之初為退，故摧如。二爻得位，故貞吉。罔，無，馬義也。四體坎為孚，四之初，故罔孚。中互兩坤，坤弱為裕。五之正成巽，巽為命，初受其命，故無咎。此兼虞義。

Hui Dong explains: This section of the commentary begins with "progress" and ends with "misfortune." The phrase "Jin, which means progress" is from the Commentary on the Judgment. He Tuo said: "Cui, which means retreat." The first and fourth lines are both out of position. The first line moving to the fourth position is upward movement, hence "Jin ru"; the fourth line returning to the first position is downward movement, hence "Cui ru." After the two lines exchange positions, they each regain their proper places, hence "Zhen Ji." The term "wang" is interpreted as "without," according to Ma Rong. The fourth line is in the Kan trigram, and Kan represents sincerity. When the fourth line moves down to the first position, the Kan trigram is destroyed, hence "Wang Fu." The inter卦 contains two Kuns, and Kun is characterized by softness and flexibility, hence the image of abundance. The fifth line moves to the correct position to form the Xun trigram, which represents commands. The first line receives its command, hence there is no fault. This explanation incorporates Yu Fan's reasoning.

○坎憂至貞吉○二正應五，故如。坎為加憂，說文曰：愁，憂也。五在坎上，二五敵應，故愁如。五失位，變之正，與二相應，故貞吉。此兼虞義。○乾為至王母○此虞九家義也。馬氏云：介，大也。乾為大，為福，故為介福。艮為手，坤陰為虛，手虛能受，故稱受。五已正，體乾為王，坤為母，二受五福，故受茲介福于其王母矣。

This section of the commentary starts from "Kan you" to "Zhen Ji." Six Two and Nine Five correspond directly, so it is said "Jin ru." The "Shuo Guai" says Kan represents added worry, and the "Shuo Wen Jie Zi" says "chou is you." Nine Five is above the Kan trigram, and Two and Five are originally opposing lines, so it is said "chou ru." Nine Five is out of its proper position, but when it changes to the correct position, it corresponds with Six Two, hence "Zhen Ji." Here it also incorporates Yu Fan's interpretation. The following commentary starts from "Qian wei" to "Wang Mu": this is Yu Fan's and the "Jiu Jia Yi" view. Ma Rong said: "Jie means big." Qian takes the image of being big and being auspicious, so it is called "Jie Fu." Gen represents hand, Kun represents Yin and being hollow in the middle; an empty hand can receive, so it is called "shou." Nine Five is already in the correct position, forming the Qian trigram and becoming the king, Kun represents the mother, and Six Two receives the auspiciousness of the fifth line, hence "Shou Zi Jie Fu Yu Qi Wang Mu."

○坤為至悔亡○此虞義也。釋詁曰：允，信也。坤為眾，為土，土性信，故眾允。以六居三為失正，與上易位，各得其正，故悔亡也。○四體至貞厲○四體坎互艮，艮為碩為鼠，故為碩鼠。詩碩鼠序曰：貪而畏人若大鼠。四本三公之位，以陽居陰而據坤田，有似碩鼠。坎窞為坎，四體坎，虞注說卦曰：鼠似狗而小，在坎穴中，晉九四是也。四失位不正而危，故貞厲也。

This section of the commentary follows Yu Fan's interpretation. The text from "Kun as" to "regret disappears" is based on Yu Fan's reasoning. The "Er Ya · Shi Gu" says: "Yun means trust." Kun takes the image of the multitude and earth, and the virtue of earth is trustworthiness, so it is called "zhong yun" (trust of the multitude). A yao in the third line is not in the correct position, but when it exchanges places with the top yao (the ninth at the top), both yao return to their proper positions, so the regret disappears. The following commentary from "four lines" to "dangerous" refers to the four lines of the hexagram. The fourth yao is in the Kan trigram and emerges as the Gen trigram in the mutual trigrams. Gen takes the image of greatness and a rat, so it forms "shuo shu" (great rat). The small preface of the "Shi Jing · Shuo Shu" says: greedy yet fearful of people, like a big rat. The fourth yao originally occupies the position of the prime minister, but it is a yang line in a yin position and occupies the Kun field, just like a great rat. The inner Kan in the Kan trigram is called "dan," meaning a deep pit. The fourth yao is in the Kan trigram, and Yu Fan's commentary on "Shuo Gua" says: "A rat is like a dog but smaller, hiding in the cave of Kan. The fourth yao of the 'Jin' hexagram is like this." The fourth yao is out of position and not correct, thus facing danger, so it is said "zhen li" (dangerous).

○失位至不利○六居五為失位，宜有悔也。五之正，故悔亡。論語「夫子矢之」，孔安國注云：矢，誓也。矢誓同物同音，故知矢為古誓字。誓以著信，故云信。五體坎為憂，變得正，坎象不見，故誓得勿恤。五已之正，二往應五受介福，故往吉無不利，乾為利也。此兼虞義。

This section of the commentary discusses the transition from "losing position" to "unfavorable." When a line six occupies a position five, it is considered to have lost its proper place, and thus it should bring regret. However, when the fifth line changes to the correct position, the regret disappears. The Analects contains the phrase "the Master made a vow," and Kong An Guo's commentary explains that "vow" means "to swear an oath." The characters "shì" and "shì" are homophones and share the same meaning, indicating that "shì" is an ancient form of "shì" (oath). Swearing an oath is done to make one's sincerity clear, so the commentary interprets "shì" as meaning "trust." Since nine five is in the Kan trigram and Kan represents worry, when it changes to the correct position, the image of Kan no longer exists, hence the statement "the oath brings no need for worry." Nine five is already in the correct position, and six two moves to respond to five and receives great blessings, so "going is auspicious and there is no disadvantage." The trigram Qian is used to represent benefit. This explanation also incorporates the meaning from Yu Fan.

○上為至貞吝○爻例上為角。虞氏謂五已變之乾為首，位在首上，故稱角，義亦通也。坤土為邑，上動體豫，豫彖曰：利建侯行師。行師侵伐，故維用伐邑也。動入冥豫，荀義也。豫上六曰：冥豫。故云動入冥豫。兩陰無應，故貞吝也。

This section of the commentary runs from "Shang wei" to "Zhen lin." According to the general principle of yao positions, the top line symbolizes the horn. Yu Fan, however, argues that the nine in the fifth position has transformed into Qian, which is the first, and since the top line is above the head, it is called "horn," a reasonable explanation. Kun represents the land, so it takes the image of a city; when the top nine moves, it forms the structure of Yu. The "Commentary on the Judgment" of Yu says "favorable for establishing feudal lords and military campaigns," and military campaigns mean warfare, so it is said "maintain the use of attacking the city." "Moving into dark and confused Yu" is the interpretation of Xun Shuang: the yao statement of the top six of Yu is "dark and confused Yu," so moving into it leads to a state of darkness and confusion. After both the top nine and the sixth three have changed, the two yin lines face each other without any response, hence "Zhen lin."

坎宮游魂卦，消息九月。明夷。注：臨二之三而反晉也。夷，傷也，明入地中，故傷。利艱貞。注：謂三也。三得正體坎為艱，故利艱貞。疏：「臨二」至「故傷」○此虞義也。卦自臨來，亦從四陰二陽之例。臨九二之三而反晉者，易例有卦之反，爻之反。卦之反，反卦也，艮反震，兌反巽，明夷反晉之類是也。

This hexagram belongs to the Kan palace in Jing Fang's eight palaces and is a wandering soul hexagram, with its qi corresponding to September. The classic text is "Mingyi." Note: This hexagram is formed by exchanging the second line (nine two) and the third line (six three) of the Lin hexagram, and then turning the Jin hexagram completely upside down. "Yi" means injury; the light is submerged into the earth, hence the meaning of injury. Classic text: "It is advantageous to be persevering and upright." Note: This refers to the third line (nine three). The third line is in the correct position and is within the Kan structure, and Kan is taken as an image of difficulty, hence "it is advantageous to be persevering and upright." Commentary: This section of commentary from "Lin two" to "therefore injury" follows Yu Fan's interpretation. This hexagram is derived from the Lin hexagram, following the general rule that "hexagrams with four yin lines and two yang lines come from Lin and Guan." As for the statement "Lin nine two moves to three and reverses Jin," it is because the Yi has two types of reversal: "reversal of the hexagram" and "reversal of the line."the so-called reversal of the hexagram means turning the entire hexagram upside down to form the reversed hexagram, such as turning Gen into Zhen and Dui into Xun, and Mingyi into Jin.

爻之反，旁通也，比、大有之類是也。否、泰則旁通而兼反卦者也。此不用旁通而用反卦者，以上六初登于天為晉時，後入于地為明夷時，故用反卦，與否泰反其類為一例也。夷，傷也，序卦文。離滅坤下，六五失則九三升，五不可疾正，故明傷也。

The concept of "reversal of lines" refers to the complete opposition of yin and yang in all six lines, as seen in hexagrams such as "Comparison" and "Great Possession." However, the hexagrams "Obstruction" and "Supreme Goodness" are not only opposite but also reciprocal. Here, reversal is used instead of opposition because the line statement of the top line says, "Initially ascending to heaven, later descending to earth." Ascending to heaven corresponds to the timing of "Progress," while descending to earth corresponds to the timing of "Bright Abjection." Therefore, the principle of using the reversed hexagram is the same as the "reversal of categories" in "Obstruction" and "Supreme Goodness." "夷" meaning "injury" comes from the "Sequence of Hexagrams." The brightness of the fire trigram is extinguished by the earth trigram and sinks to the lower position, the line five loses its proper position, so the line three should ascend, but the fifth line cannot quickly achieve the correct position, hence the brightness is injured.

○謂三至艱貞○彖傳謂文王箕子以正人蒙難，故利。艱貞謂三。三陽得正為君子而在坎獄中，坎為艱。文王蒙難而得身全，箕子內難而正其志，利艱貞之義也。此兼虞義，虞唯指五為異也。

This section of the commentary covers from "wei san" to "jian zhen." The Commentary on the Judgment says that King Wen and Ji Zi both encountered difficulties while upholding righteousness, hence the statement "li" ("advantageous"). "Jian zhen" refers to the third line, which is yang and proper, indicating a gentleman who is trapped in the situation of the Kan trigram, which symbolizes hardship. King Wen faced difficulties but ultimately preserved his life, while Ji Zi remained steadfast in his virtue amidst the troubles within his family—this is the meaning of "li jian zhen." Here, the meaning is also adopted from Yu Fan, although Yu Fan interpreted "jian zhen" as referring to line six five, differing from the view of Hui's school.

初九：明夷于飛，垂其翼，君子于行，三日不食。注：離為飛鳥，故曰于飛。為坤所抑，故垂其翼。陽為君子。三者，陽德成也。震為行，離為日。晉初動體噬嗑食，明夷反晉，故曰君子于行三日不食。

The first line statement says: At the time when brightness is harmed, the bird flies away, lowering its wings; the gentleman is on the road, unable to eat for three days. Note: The trigram Li is taken as a flying bird, hence "flying"; Li represents brightness, which is suppressed by Kun, hence "lowering its wings." A yang line symbolizes the gentleman. It is said "three" because the yang virtue is completed at the third line. The trigram Zhen is taken as movement, and Li is taken as the sun. The first line of the hexagram Jin moves to form the hexagram Shihe, which has the meaning of "eating"; while Mingyi is the reverse of Jin, so it reverses the meaning and says "the gentleman on the road, unable to eat for three days."

有攸往，主人有言。注：應在四，故有攸往。四體震為主人為言，故主人有言。六二：明夷睇於左股，用抍馬壯吉。注：旁視為睇，離為目。陽稱左，謂九三也。三在辰得巽氣為股，二承三故睇於左股。震為馬，二正應五，三與五同功，二以中和應天合眾，欲升三以壯於五，故曰用抍馬壯吉。

The Line Statements also say: When going somewhere, the master will speak words of difficulty. Note: The initial Nine corresponds to the fourth line, so it says "there is a going." The fourth line is in the trigram Zhen, which represents the eldest son and is associated with the ritual vessels, so it is taken as the master. It also represents speech, so it says "the master speaks." The Line Statement for the second line: When the light is injured, looking sideways at the left thigh, a strong horse is used for rescue, which is auspicious. Note: Looking sideways is called "dai," and the trigram Li represents the eye. A yang line is called "left," referring to the third line here. According to the method of the lines and the positions, the third line is at the position of Chen and receives the energy of Xun, which represents the thigh. The second line supports the third line, so it says "looking sideways at the left thigh." The trigram Zhen represents a horse. The second line corresponds properly with the fifth line, and the third and fifth lines have the same function. The second line, being in the middle and upright, harmonious and proper, corresponds to the heavenly position and unites with all the lines, intending to promote the third line upward to strengthen the fifth position, so it says "using a strong horse for rescue, which is auspicious."

九三：明夷于南守，得其大首，不可疾貞。注：守，獵也。離南方卦，故曰南守。三上獵五，乾為大首，故得其大首。自暗復明，當以漸次，不可卒正，故曰不可疾貞。六四：入于左腹，獲明夷之心，于出門庭。注：左謂三，坤為腹，四欲上三居五，故入于左腹。三獲五體坎為心，故獲明夷之心。震為出晉，艮為門庭，故于出門庭，言三當出門庭升五君位。

Nine Three Line Statement: When the light is injured, the hunt takes place in the south, hunting in the fields, capturing the chief offender, but one should not rush to correct matters. Note: "Shou" means hunting. Li is the southern trigram, so it is said "southern hunting." Nine Three ascends to capture Six Five, Qian represents the great and the head, so it is said "obtaining the great head." Returning from darkness to light should be done gradually, not hastily, so it is said "not to act hastily in uprightness." Six Four Line Statement: Entering the left abdomen, obtaining the heart of Mingyi, and stepping out from the courtyard. Note: "Left" refers to Nine Three,坤 takes the image of the abdomen; Six Four wants Nine Three to ascend to the fifth position, so it is said "entering the left abdomen." When Nine Three attains the fifth position, it forms Kan body, Kan represents the heart, so it is said "obtaining the heart of Mingyi." Zhen takes the image of going out (Zhen in the Jiin hexagram), Gen takes the image of courtyard, so it is said "stepping out from the courtyard," meaning Nine Three should step out of the courtyard and ascend to the fifth position, the position of the ruler.

六五：其子之明夷，利貞。注：其讀為亥，坤終於亥，乾出於子，故其子之明夷。三升五得正，故利貞。馬君俗儒讀為箕子，涉彖傳而訛耳。上六：不明晦，初登于天，後入于地。注：應在三，離滅坤下，故不明晦。晉時在上麗乾，故登於天。今反在下，故後入于地。

The Line Statement for the sixth line: At the junction of亥 and子, the darkening of the sun is favorable for upholding the right path. Note: The character '其' is read as '亥'. The Earthly Element ends at亥, and the Heaven Element begins at子, hence 'the darkening at亥 and子'. When the Nine in the Third ascends to the fifth position, it attains correctness, hence 'favorable for upholding the right path'. Scholars like Ma Rong mistakenly read it as 'Jizi', due to the influence of the Commentary on the Judgment. The Line Statement for the sixth line: There is no brightness, only darkness. Initially it ascended to heaven, but later it fell to earth. Note: The sixth line corresponds to the third line. The bright element is extinguished by the Earthly Element and sinks to the lower part, hence 'darkness'. In the hexagram of晋, the bright element is above and attached to Heaven, hence 'ascending to heaven'; now it is reversed and falls to the lower part, hence 'later falling to earth'.

疏：「離為」至「不食」○此荀虞義也。說卦曰：離為雉。郭璞洞林曰：離為朱雀。故為飛鳥。明入地中，為坤所抑，故垂其翼。昭五年春秋傳曰：日之謙當鳥，飛不翔，垂不峻，翼不廣。初體離而在坤下，故有是象也。

Hui Dong explains: This section of commentary from "Li" to "not eating" follows the interpretations of Xun Shuang and Yu Fan. The "Sayings of the Hexagram" states "Li represents the pheasant," while Guo Pu's "Dong Lin" says "Li represents the Vermilion Bird," so Li is taken as representing flying birds. When brightness sinks into the earth and is suppressed by Kun, it is said "its wings hang down." The "Spring and Autumn Zuo Zhuan" states that the humility of the sun corresponds to the image of birds; they fly but cannot soar high, hang down but cannot rise up, and cannot spread their wings. The initial line is in the body of Li and is below Kun, so this image is taken in this way.

泰彖傳曰：君子道長。君子謂三陽。春秋傳曰：象日之動，故曰君子于行。是知陽為君子。陽成於三，故云三者陽德成也。晉初動體噬嗑，雜卦曰：噬嗑，食也。明夷反晉，故不食。荀氏謂：不食者，不得食君祿也。陽未居五，陰暗在上，初有明德，恥食其祿，故曰君子于行，三日不食，是其義也。

The Commentary on the Judgment of the Hexagram Tai says, "The way of the gentleman is extended." Here, the term "gentleman" refers specifically to the three yang lines. The Spring and Autumn Annals says, "Taking the movement of the sun as a model," so the line statement says, "The gentleman goes on a journey." From this we can see that yang lines symbolize the gentleman. The yang virtue is only completed at the third line, so the commentary says, "Three is the completion of yang virtue." The hexagram Jin, when its first line moves, becomes the hexagram Shihe. The Miscellaneous Hexagram Commentary says, "Shihe means eating." Mingyi is the reverse of Jin, so it is said in reverse, "Not eating." Xun Shuang believes: "Not eating" means refusing to enjoy the salary of the sovereign. The yang line has not yet reached the fifth position, and dark qi prevails above. The initial nine holds the virtue of brightness, and is ashamed to eat the salary, so it says, "The gentleman goes on a journey, not eating for three days" — this is the meaning.

○應在至有言○初正應四，自內曰往，故有攸往。震主器，故為主人。四互震而在坤體，躁人之辭多，故主人有言也。○旁視至壯吉○此鄭九家義也。夏小正曰：來降燕乃睇。傳曰：睇者，眄也。說文曰：眄，衺視也，秦語。故鄭注內則亦曰：睇，傾視也。離為目，故為睇。

This section of the commentary begins with "should be" and ends with "there is speech." Initially, the line "Initial Nine" corresponds with "Six in the Fourth," and moving from the inner trigram to the outer trigram is called "going," hence the phrase "there is a journey." Zhen represents the eldest son and is associated with the ritual vessels, so it is taken as the image of the host. The line "Six in the Fourth" emerges from the inner trigram Zhen and is within the trigram Kun. The "Xiyi" says that impetuous people speak much, hence the phrase "the host speaks." The following commentary begins with "looking sideways" and ends with "auspiciousness." This is the view of Zheng Xuan and the "Nine Schools of the Yi." The "Xia Xiaozheng" says, "the swallow flies in and looks sideways," and its commentary explains, "dian means looking sideways." The "Shuowen Jiezi" says, "mian means looking sideways, which is a dialect of Qín." Therefore, Zheng Xuan's commentary on the "Liji · Neizhe" also says, "dian means looking sideways with the eyes." Li is taken as the eye, so it is taken as the image of "looking sideways."

管子宙合曰：君立於左，臣立於右。此君臣之分，是左陽右陰，故陽稱左。周書武順曰：天道尚左。九三陽爻，故為左也。爻辰三在辰，孝經援神契曰：清明後十五日斗指辰為穀雨，後十五日斗指巽為立夏。是辰近巽，巽為股，故云得巽氣為股。三為左股，二承三，故睇於左股。

The *Guanzi · Zhouhe* says: The ruler stands on the left, and the minister stands on the right. This shows the division between ruler and minister, indicating that the left belongs to yang and the right to yin, so yang lines are called "left." The *Yizhou Shu · Wushun* says: "The heavenly way values the left." Since the third line is a yang line, it is taken as representing the left. According to the method of yao chen, the third line corresponds to the position of chen. The *Xiaojing Yuan Shenqi* says: Fifteen days after Qingming, the Big Dipper points to the chen position, which is Gu Yu; fifteen days later, the Big Dipper points to the xun position, which is Li Xia. This shows that the chen position is adjacent to the xun position. Xun is taken as representing the thigh, so the commentary says the third line "receives the xun energy and becomes the thigh." Since the third line is the left thigh, and the sixth line is above the third line, it is said "looking at the left thigh."

三體震為馬，三升五，二正應之，故云二正應五。三與五同功，下繋文。三五同功，故得升五。若然，臨、泰諸卦二升五以其應也，大壯四升五以陽息之卦也，義各有取，皆以五虛無君而得升也。二執中含和，上應九五以合眾爻，故云二以中和應天合眾。拯之言升，三升五則二得其應，故欲升三以壯於五而曰用抍馬壯。五變之正，故吉也。坎折坤體，故曰壯。

Nine in the Third is in the Trigram Zhen, which represents a horse; the Third Line ascends to the Fifth Position, and Six in the Second then corresponds with it appropriately, so the commentary says 'the Second Line corresponds with the Fifth'. 'Three and Five have the same function' is from the lower part of the Xi Ci transmission: the Third and Fifth Lines have the same function, so the Third Line can ascend to the Fifth Position. Following this example, the hexagrams Lin and Tai have the Second Line ascending to the Fifth because the Second and Fifth originally correspond; Da Zhuang has the Fourth Line ascending to the Fifth because it is a hexagram representing the growth of Yang energy—each has its own meaning, but they all share the common point that the Fifth Position is empty and without a ruler, so the Lower Line can ascend. Six in the Second holds to the middle and harmonious path, contains and nurtures the harmonious energy, and corresponds with Nine in the Fifth to unite all the lines, so the commentary says 'the Second Line, by being middle and harmonious, corresponds with Heaven and unites all'. 'Zhen' means ascending, so when the Third Line ascends to the Fifth Position, Six in the Second then corresponds with it, so they want to promote Nine in the Third to strengthen the Fifth Position, and thus say 'using Zhen to strengthen the horse'. The Fifth Line changes to the correct position, so it attains good fortune. Kan can break the body of Kun, so it is said 'strong'.

○守獵至疾貞○九家曰：歲終田獵名曰守。故曰守，獵也。離，南方卦，說卦文。三體離，離，南方之卦，故曰南守。三陽五陰，五虛無君，陰為陽得，故三上獵五。九五為乾，乾陽為大為首，三上獵五，故得其大首。明夷之世用晦而明，當以漸次，不可卒正，言不可卒正五位，故曰不可疾貞。此兼九家義也。

This section of the commentary explains from "shou lie" to "ji zhen." The "Nine Schools Commentary on the Yi" says that a hunt at the end of the year is called "shou." Therefore, the commentary explains "shou" as hunting. "Li is the southern trigram," as stated in the "Sayings on the Trigrams." Since the third line is part of the Li trigram, and Li is the trigram of the south, it is said "nan shou" (hunting in the south). The third line is yang, and the fifth line is yin. The fifth position is empty and lacks a ruler, so the yin is taken by yang. Therefore, the nine in the third line hunts upward toward the six in the fifth. The fifth position originally belongs to Qian, and the yang of Qian is taken as great and as the head. The third line hunts upward to the fifth position, so it is said "de qi da shou" (obtains the great head). In the era of "Mingyi" (Darkness), one should conceal wisdom and brightness, and proceed gradually, not hastily seeking to correct the fifth position. This means one should not rush to make the fifth position correct, hence "bu ke ji zhen" (not to hasten to correct). This explanation incorporates the meaning from the "Nine Schools Commentary on the Yi."

○左謂至君位○二爻辭左股謂三，故知此左亦謂三。坤為腹，說卦文。荀氏謂四得位，比三處於順首欲上，三居五，五體坤，為腹，故入于左腹。三南守獲五體坎，坎為心，故獲明夷之心。

This section of the commentary from "Left Saying" to "King's Position" explains that the "left thigh" in the line statement of the second line refers to the third line. Therefore, the "left" in the line statement of the fourth line also refers to the third line. "Kun represents the abdomen" is from the "Commentary on the Hexagrams." Xun Shuang believes that the fourth line is in a proper position, adjacent to the third line and located at the beginning of the flexible and yielding, with an intention to move upward, allowing the third line to occupy the fifth position. The fifth line is within the body of Kun, and since Kun represents the abdomen, it is said "entering the left abdomen." The third line goes south to hunt and attains the fifth position, forming the body of Kan, which represents the heart, so it is said "obtaining the heart of Mingyi."

說卦曰：帝出乎震。故震為出。又曰：艮為門闕。莊二十五年春秋傳曰：庭實旅百。杜預注云：艮為門庭是也。三居五出在應門之內，立於門內之中庭南面，故云于出門庭，升五君位也。此兼荀氏及九家義。

The *Shuogua Zhuan* says, "The Emperor comes forth from Zhen," so Zhen is taken as representing emergence. It also says, "Gen represents the gate and threshold." In the *Chunqiu Zuo Zhuan* Zhaogong twenty-fifth year, there is a passage stating, "There are hundreds of gifts arranged in the courtyard," and Du Yu's commentary says, "Gen represents the gate and courtyard," which is exactly this image. When the Nine in the Third ascends to the central position, it is moving out to the gate and standing in the courtyard facing south, so it is said, "emerging from the gate and courtyard," which refers to ascending to the central position of the ruler. This incorporates the meanings from Xun Shuang and the *Jiujia Yi*.

其讀至訛耳。蜀才從古文作其子，今從之。其，古音亥，故讀為亥，亦作箕。劉向曰：今易萁子作荄茲。荀爽據以為說，蓋讀萁子為荄茲。古文作萁子，其與亥，子與茲，字異而音義同。淮南子曰：爨萁燧火。高誘注云：箕音該備之該。該、荄同物，故三統曆曰：該閡於亥，孳萌於子。是也。

From "its reading" to "error," the text says: Shucai follows the ancient text and reads it as "its son," but now we follow his interpretation. "Its" in the ancient pronunciation was the same as "Hai," so it is read as "Hai," and also written as "Ji." Liu Xiang said: the current text of the "Book of Changes" reads "Qi Zi," but the ancient text reads "Gai Zi." Xun Shuang based his interpretation on this, reading "Qi Zi" as "Gai Zi." The ancient text originally read "Qi Zi," and although the characters "Qi," "Hai," "Zi," and "Zi" are different in form, their pronunciation and meaning are the same. The "Huainanzi" says, "burning the Qi grass to get fire," and Gao Yu's commentary says, "the pronunciation of Ji is the same as 'Gai Bei's 'Gai.'" Gai and Gai are originally the same thing, so the "San Tong Li" says, "Yang energy is hidden in Hai and sprouts in Zi," which is exactly this meaning.

五本坤也，坤終於亥，乾出於子，用晦而明，明不可息，故曰其子之明夷。明夷反晉，晉，晝也；明夷，晦也。以十二辰言之，七日來復則當子；以十日言之，自暗復明則當旦。故昭五年春秋傳卜楚丘論此卦以為明夷當旦，亦此義也。五失位，三之五得正，故利貞。

Six in the Fifth originally comes from the Earth trigram, which concludes at the亥 position. The Heaven trigram begins at the子 position, gathering its radiance inwardly and containing wisdom. Though the light may seem to diminish, it will not cease, hence the phrase 'the brightness of亥 and子'. The hexagram 'Bright Abode' is the reversal of 'Progress'. 'Progress' represents daylight, while 'Bright Abode' represents dusk. In terms of the twelve earthly branches, 'seven days to return' occurs at the子 hour; in terms of ten days, the return from darkness to light occurs at dawn. Therefore, in the 'Spring and Autumn Annals' of Duke Zhao's fifth year, the diviner Chu Qiu interpreted this hexagram, stating that 'Bright Abode' should occur at the time of early daylight, which is the same meaning. Six in the Fifth is out of its proper position, but when Nine in the Third ascends to the Fifth position, it becomes correct, hence the statement 'favorable for uprightness'.

馬融俗儒不識七十子傳易之大義，以彖傳有箕子之文，遂以箕子當五。尋五為天位，箕子臣也，而當君位，乖於易例，逆孰大焉。謬說流傳，兆於西漢。西漢博士施讎讀其為箕，時有孟喜之高弟蜀人趙賓述孟氏之學，斥言其謬，以為箕子明夷陰陽氣無箕子，其子者，萬物方荄茲也。賓據古義以難諸儒，諸儒皆屈。

Ma Rong and others of the vulgar scholars did not understand the great principles of the seventy disciples' transmission of the Book of Changes. They merely noticed the two characters "Jizi" in the Commentary on the Judgment, and thus placed Jizi in the line of Six in the Fifth. Upon closer examination, the Fifth line represents the position of the Son of Heaven, while Jizi was merely a minister. To place a minister in the position of the ruler violates the principles of the Book of Changes. Is there any more rebellious act than this? The spread of this erroneous view began in the Western Han dynasty. At that time, the Han scholar Shi Chou misread "qi" as "Ji." At that time, Zhao Bin, a devoted student of Meng Xi from Shu, transmitted Meng's school of thought and criticized this mistake, arguing that the phrase "Jizi Mingyi" in the context of yin and yang qi does not refer to a person named Jizi, but rather "qi zi" refers to the beginning of the萌藏 (germination and concealment) of all things at the transition between the亥 (Hai) and 子 (Zi) branches. Zhao Bin argued based on ancient principles and debated with the scholars, who were all refuted.

於是施讎、梁丘賀咸共嫉之。讎、賀與喜同事田王孫而賀先貴，又傳子臨，從讎問薦，讎為博士。喜未貴而學獨高，施、梁丘皆不及喜，所傳卦氣及易家候陰陽災異書皆傳自王孫，以授梁人焦延壽者，而梁丘惡之，謂無此事，引讎為證，且以此語聞於上。於是宣帝以喜為改師法，不用為博士，中梁丘之譖也。

Thus Shi Chou and Liang Qiu He both resented Zhao Bin. Shi Chou and Liang Qiu He had studied under Tian Wangsun together, but Liang Qiu He became prominent first and passed on his teachings to his son Liang Qiu Lin, who then consulted Shi Chou and recommended him, so Shi Chou was appointed as a Doctor. At that time, Meng Xi had not yet gained prominence but his scholarship was exceptionally high, surpassing both Shi Chou and Liang Qiu He. The divination methods of Meng Xi, including the theory of the Trigram Qi and the books on divination, yin and yang, calamities, and anomalies from the School of Changes, all came from Tian Wangsun, and were passed on to Jiao Yanshou of Liang. However, Liang Qiu He detested Jiao Yanshou and insisted that there was no such thing, using Shi Chou as evidence, and reported this to the court. Thus Emperor Han Xuan concluded that Meng Xi had altered the teachings of his master and did not appoint him as a Doctor—Meng Xi was actually the victim of Liang Qiu He's slander.

讎、賀嫉喜而並及賓。班固不通易，其作喜傳亦用讎、賀之單詞，皆非實録。劉向別録猶循孟學，故馬融俗說，荀爽獨知其非，復賓古義，讀其子為荄茲，而晉人鄒湛以為漫衍無經，致譏荀氏。但魏晉已後，經師道喪，王肅詆鄭氏而禘郊之義乖，袁準毀蔡服而明堂之制亡，鄒湛譏荀諝而周易之學晦，郢書燕說，一倡百和，何尤乎後世之紛紜矣。

Shi Chou and Liang Qiu He resented Meng Xi, and this resentment also extended to Zhao Bin. Ban Gu was not proficient in the study of the Yi, and his biography of Meng Xi only adopted the views of Shi and Liang Qiu, which were not accurate accounts. Liu Xiang's "Bie Lu" still followed the teachings of the Meng school, so when Ma Rong promoted his vulgar interpretations, only Xun Shuang recognized the errors and restored Zhao Bin's ancient meaning, reading "qi zi" as "gai zi". However, Zhong Zhan of the Jin dynasty criticized Xun Shuang for being careless and lacking evidence, which was inconsistent with the principles of the classics. However, after the Wei and Jin dynasties, the tradition of the scholars studying the classics declined: Wang Su criticized Zheng Xuan, leading to the distortion of the principles of the ancestral sacrifices and the state rituals; Yuan Zhun criticized Cai Yong and Fu Qian, causing the system of the Bright Hall to be lost; Zhong Zhan criticized Xun Shuang, leading to the obscurity of the study of the Zhou Changes. Taking the wrong passages from Ying people as the high discourse of Yan's minister, one person initiating and a hundred following, then the confusion of later generations, who can be blamed?

○應在至於地○此虞義也。三體離，上正應三，故云應在三。坤滅藏於癸，坤上離下，故離滅坤下。坤冥為晦，故不明而晦也。日月麗乎天，晉時在上麗乾，故登於天。明夷反晉，故反在下，後入于地也。

This section of the commentary follows Yu Fan's reasoning from "should be in" to "on the earth." Nine in the Third is in the trigram Li, and Six at the Top corresponds directly with Three, so the commentary says "should be in Three." According to the Najia method, the trigram Kun sinks and hides in the癸 position. In this hexagram, Kun is on top and Li is below, so it says "the brightness of Li is covered by Kun and sinks below." Since Kun is dark and mysterious, it is taken as an image of darkness, hence "no light is seen, only darkness." The Xici says the sun and moon are attached to heaven. In the hexagram Jin, the trigram Li with the sun is above and attached to Qian, so it says "ascends to heaven." Mingyi is the reverse of Jin, so it falls below instead, hence "enters the earth."

巽宮二世卦，消息五月。家人，利女貞。注：四之初，女謂離巽，二四得正，故利女貞。疏：此虞義也。卦自來，九四之初，二稱家，離二正，內應在乾，乾為人，故名家人。馬氏謂木生火，火以木為家，故曰家人，義亦通也。離中女，巽長女，故女謂離。巽二體離，四體巽，二四得正，故利女貞。馬氏云：家人以女為奧主，長女中女各得其正，故特曰利女貞矣。

This hexagram belongs to the second generation in the Xun Palace among Jing Fang's eight palaces, and its qi corresponds to the fifth lunar month. The classic text says: "Family," which is suitable for women to maintain proper conduct. Note: This hexagram is formed by the line nine in the fourth position of the Duan hexagram moving down to the first position (the character "Duan" is missing in the original text, same below). "Female" refers to Li and Xun; both the second line and the fourth line are in proper positions, hence it says "favorable for a woman to maintain proper conduct." Commentary: This is Yu Fan's interpretation. This hexagram is derived from Duan, with the line nine in the fourth position moving down to the first position. The second line is called "family," the second line of Li is in the proper position, and the inner trigram corresponds to Qian, which represents people, hence the name "Family." Ma Rong believed that wood can generate fire, and fire resides in wood, hence the name "Family," which is also a reasonable explanation. Li represents the middle daughter, and Xun represents the eldest daughter, so "female" refers to Li; the second line is in the body of Li, and the fourth line is in the body of Xun, with both the second and fourth lines in proper positions, hence it says "favorable for a woman to maintain proper conduct." Ma Rong said: In a family, the main wife is the mistress of the inner chamber, and the eldest daughter and the middle daughter each occupy their proper positions, hence it specifically says "favorable for a woman to maintain proper conduct."

初九：閒有家，悔亡。注：閒，闌也，防也。陰消至二，艮子弒父，四來閒初，故閒有家悔亡。六二：無攸遂，在中饋，貞吉。注：遂讀如大夫無遂事之遂。婦道無成，故無攸遂。饋，饋祭也。二在下中，故在中饋。正應五，故貞吉。

Initial line statement: By being cautious and managing the household, regret disappears. Note: "Xian" means a fence, and by extension means prevention. In the "Dun" hexagram, the yin energy diminishes to the second line, and the second line forms the "Gen" trigram, which represents a young son, indicating an image of a son killing his father; nine four comes down to prevent and guard the initial line, hence "Xian has a family, regret disappears." Sixth two line statement: Not acting on one's own initiative, but in the household managing food and worship, the divination is auspicious. Note: "Sui" is read as in "the大夫 has no sui affairs." The husband and son are the ones who make decisions, while the woman's way is to be obedient and not act independently, hence "no auspicious sui." "Kui" refers to the offering food sacrifice. Sixth two is in the middle of the lower trigram, hence "in the middle kui"; it corresponds properly with nine five, hence "zheng is auspicious."

九三：家人熇熇，悔厲吉，婦子喜喜，終吝。注：熇熇，盛烈也，乾盛故熇熇。三多凶，故悔；厲得位，故吉。喜喜，喜笑也。巽為婦，動體艮子，家人毀壞，故婦子喜喜終吝。六四：富家大吉。注：三動坤為富，四得位應初，順五乘三，比據三陽，故富家大吉。

The third line statement says: Governing the family with excessive strictness is like fire burning intensely, although there is regret and danger, it will ultimately result in good fortune; if women and children laugh and play, in the end there will certainly be regret. Note: "Hao Hao" means intense and fierce. The third line is in the Qian trigram, which represents strong and vigorous heaven, hence "Hao Hao." The third line is often associated with misfortune, so there is regret; although dangerous and severe, it is in a proper position, hence good fortune. "Xixi" means laughing and playing. Xun represents women, and when the third line moves, it becomes Gen trigram, which represents young children. The family's rules are thus destroyed, hence "women and children laugh and play, ultimately leading to regret." The fourth line statement says: Making the family wealthy brings great good fortune. Note: When the third line moves, it becomes the Kun trigram, which represents wealth; the fourth line is in a proper position and corresponds with the first line, follows and supports the fifth line, and occupies the first, third, and fifth yang lines, hence "wealthy family brings great good fortune."

九五：王假有家，勿恤吉。注：乾為王。假，大也。三變受上，五體坎，坎為恤。五得尊位，據四應二，以天下為家，故王假有家。天下正之，故勿恤吉。上九：有孚威如，終吉。注：坎為孚，故有孚。乾為威，自上之坤，故威如。易而得位，故終吉。

The line statement for the fifth line says: The king expands his family, without worry, it is auspicious. Note: The trigram Qian is taken as the king. "假" is interpreted as "great." The third line changes and receives the top line, so the fifth line is in the trigram Kan, which is taken as worry. The fifth line holds the exalted position, possessing the fourth line and responding to the second line, treating the world as one family, hence "the king expands his family." The world is brought into order through him, so there is no worry and it is auspicious. The line statement for the top line says: Possessing sincerity and dignity, it ultimately brings good fortune. Note: Kan represents sincerity, so it is said "with sincerity." The trigram Qian represents dignity, hence the image of dignity; the top line moves down to the trigram Kun, hence "dignity like." After exchanging positions with the third line, both become correct, hence "ultimately good fortune."

疏：「閒闌」至「悔亡」○閒，闌也，防也，此馬義也。卦自來，陰消二體艮，故艮子弒父。四來閒初，弒逆不行，故閒有家悔亡也。案：虞注訟彖曰：三之二，將成否，則子弒父，臣弒君；三來之二得中，弒不得行，故中吉。義與此同也。

Hui Dong explains: This section of the commentary covers the text from "Xian lan" to "Hui wang." "Xian" means a fence or a precaution, as interpreted by Ma Rong. This hexagram comes from the hexagram "Dun." In "Dun," the yin energy diminishes to the second line, and the second line forms the structure of Gen, thus producing the image of a son killing his father. Nine in the fourth line comes down to prevent and guard the first line, making the act of弑逆 impossible, hence it says "Xian you jia, hui wang." According to Yu Fan's commentary on the "Commentary on the Judgment" of the hexagram "Song," when the third line moves down to the second position, it will form "Po," which represents a son killing his father and a minister killing his sovereign. Now, the third line moves down to the second position and resides in the center, making the act of弑逆 impossible, hence it says "Zhong ji." The meaning here is the same.

○遂讀至貞吉○大夫無遂事讀從桓八年公羊傳文。彼文云：遂者何？生事也。何休注云：生猶造也，專事之辭。夫子制義，婦道無成，故無攸遂。古文論語曰：詠而饋。舊注云：詠，歌；饋，祭也。

This section of the commentary starts from "sui du" to "zhen ji." The reading "dà fu wú sui shi" comes from the text of the "Spring and Autumn Annals: Gongyang Commentary" from the eighth year of Duke Huan. There it says: "What does 'sui' mean? It means meddling in matters beyond one's proper domain." He Xiu's commentary explains: "Sheng means to create, and it refers to acting on one's own authority." A husband and son are responsible for making decisions, while a woman's way is to follow through and complete things without acting on her own. Therefore, it is said "wu yu sui." The ancient text of the "Analects" contains the phrase "yong er gui." Old commentaries explain: "Yong means singing, and gui means worship."

周禮籩人有饋食，儀禮有特牲、少牢饋食之禮，皆謂薦孰，故云饋，饋祭也。二居下中而有婦道，昏禮云：昏者，將合二姓之好，上以事宗廟。是饋祭為婦職。二居下體之中，故在中饋。執中含和，正應九五，故貞吉也。

The "Feast Offering" ritual in the "Rites of Zhou" refers to the offering of cooked food in worship. The "Rites of Inference" also mentions the special sacrificial feast offering and the lesser sacrificial feast offering, both referring to the ritual of presenting cooked food. Therefore, the commentary says, "Feast offering means the ritual of offering cooked food." The line Six in the Second is located in the middle of the lower trigram and embodies the virtue of a woman. The "Rites of Inference · Marriage Rites" states, "Marriage is to unite the joy of two families, and it is used to serve the ancestral temple." This shows that the ritual of offering cooked food is the duty of the wife. The line Six in the Second is in the central position of the lower trigram, so it is said "in the middle of the feast offering." It holds to the middle path, contains harmony and virtue, and corresponds appropriately with Nine in the Fifth, hence "upright and auspicious."

○熇熇至終吝○犍為舍人注爾雅曰：熇熇，盛烈也。乾道威嚴，故熇熇。三處多凶之地而過於嚴，故悔厲；以其得位，故吉。喜喜，喜笑，鄭義也，喜讀為嬉。巽為婦，動體艮為子，故婦子喜喜，此虞義也。動失位，家人毀壞，故終吝，上之三則終吉也。

This section of the commentary explains from "hàohà" to "zhōng lìn." Ganwei She Ren's annotation of the "Erya" says: "Hàohà means intense and fierce." The authority of the superior is strict and solemn, so "hàohà" is used to describe it. The Nine in the Third is in a position prone to misfortune and governs the family with excessive severity, thus causing regret and danger; however, because it holds an appropriate position, it ultimately attains good fortune. "Xǐxǐ" means laughter, according to Zheng Xuan, where "xǐ" is read as "xī." Xun represents the wife, and when the Nine in the Third moves, it forms the Gen trigram, which represents the young son, hence "the wife and son laugh together," according to Yu Fan. When the Third Line moves, it loses its position, and the family's laws are destroyed, hence "finally regretful." If the Nine at the Top moves down to the Third Position, then it would be "finally good fortune."

易例爻得位者不言變，今三動受上者，彖傳曰：正家而天下定。謂既濟也。此卦五爻得位，所較上爻耳。三動受上成既濟，則六爻皆正，所謂正家而天下定也。故虞注漸上九曰：三變受成既濟，與家人彖同義。

According to the principles of the Book of Changes, whenever a line has already attained its proper position, it is not said to change. However, here it is stated that line nine in the third position changes and receives line nine at the top, because the Commentary on the Judgment says, 'When the family is properly ordered, then the world becomes peaceful,' referring to the hexagram of Completion. This hexagram already has five lines in proper position, differing only in the top line. When line nine in the third position changes and receives line nine at the top, it becomes the hexagram of Completion, and all six lines are then in proper position. This is exactly 'ordering the family and thus the world becomes peaceful.' Therefore, Yu Fan commented on line nine at the top of the hexagram of Gradual, saying, 'When line three changes and receives the top line, it becomes the hexagram of Completion.' This is the same meaning as in the Commentary on the Judgment of the hexagram of Family.

又云三已得位，又變受上，權也。桓十一年公羊傳曰：權者，反於經然後有善者也。三得位而動，反於經也；動受上而成既濟，所謂反於經然後有善者也。是易之變例矣。○三動至大吉○三動體坤，坤為富者，禮運曰：天生時而地生財。誥志曰：地作富。坤為地，故富也。六以陰居四，故得位。應在初，上承五而在三上，故云應初，順五乘三。初三五皆陽，故比據三陽。陽稱大稱吉，故大吉也。此兼虞義。

Yu Fan also said: Nine in the Third originally already held the proper position, yet it changed again to accept Nine at the Top, which is called 'qian' (flexibility). The "Spring and Autumn Annals: Gongyang Zhuan" states in the eleventh year of Duke Huan: "What is called qian is an action that first violates the established way but then leads to a good result." Nine in the Third already held the proper position but still changed, which is violating the established way; once it moved and accepted Nine at the Top, it became the hexagram of "Ji Ji" (Completion), which exactly fits the meaning of "violating the established way and then achieving a good result." This is an example of change in the Book of Changes. This section of commentary moves from "three movements" to "great good fortune." When Nine in the Third moved once, it formed the structure of Kun. Kun is taken as representing wealth because the "Liji: Liyun" says "Heaven produces the seasons and Earth produces wealth and goods," and the "Gaozhi" says "The great Earth brings about wealth." Since Kun represents Earth, it is taken as symbolizing wealth. A yao (line) in the sixth position is a yin line in a yin position, so it is in the proper place. It should have been in the position of Nine at the Beginning, but it also accepts Nine in the Fifth above it, thus the commentary says "responds to the beginning, follows the fifth and rides over the third." The lines of the beginning, third, and fifth are all yang lines, so it is said "comparing and relying on the three yang lines." Yang is called great and good fortune, so it is said "great good fortune." Here, the meaning of Yu Fan is adopted.

○乾為至恤吉○此虞陸義也。乾為王，謂乾也。假，大也，釋詁文。詩商頌那曰：湯孫奏假。毛傳云：假，大是也。三變受上則五體坎，坎為加憂，馬氏云：恤，憂也。故坎憂為恤。五為天子，故得尊位。據四應二，群陰順從，王者以天下為家，故王大有家。正家而天下定，故無所憂而吉也。○坎為至終吉○此虞義也。虞氏謂三已變，與上易位成坎，坎信為孚，故有孚。乾為君，君德威嚴，故威如。自上之坤，三上易位而皆得正，故終吉也。

This section of the commentary and annotations from "Qian represents" to "auspicious outcome" is based on the interpretations of Yu Fan and Lu Ji. "Qian represents the king" refers to the nature of the Qian trigram. The term "jià" is interpreted as "great," as seen in the "Er Ya · Xigǔ." The "Shijing · Shang Song · Na" says, "The grandson of Cheng Tang presents great music," and the Mao transmission explains that "jià means great," which is the same interpretation. When the line nine in the third position changes, it receives the line nine at the top, and the fifth line then resides in the Kan trigram. The "Shuogua" states that Kan represents added worry, and Ma Rong explains that "xù" means "worry," so the worry of Kan is "xù." The number five represents the position of the Son of Heaven, so it is said "to attain a noble position." The line nine in the fifth position holds the line six in the fourth and corresponds with the line six in the second; all the yin lines are obedient, and the king treats the world as one family, hence "the king possesses a great family." When the family affairs are properly ordered, the world is at peace, so there is no worry and thus an auspicious outcome. This section of the commentary and annotations from "Kan represents" to "eventually auspicious" is based on Yu Fan's interpretation. Yu Fan believes that the line nine in the third position has changed, and after exchanging positions with the line nine at the top, it forms the Kan trigram. Kan represents sincerity, so it is taken as "fu" (sincerity). Qian is taken as the ruler, and the virtue of the ruler is majestic, hence "majestic like a ruler." The line nine at the top descends from the upper position to the Kun position, and after the exchange of the third and upper lines, both lines are in proper positions, hence "eventually auspicious."

艮宮四世卦，消息十二月。睽，小事吉。注：大壯上之三，在繋蓋取無妄二之五也。小謂五，陰稱小，得中應剛，故小事吉。疏：此虞義也。卦自大壯來，上六之三，此從四陽二陰之例也。雲在繋蓋取者，繋，繋詞也；蓋取謂十三蓋取也。繋下曰：弦木為弧，剡木為矢，弧矢之利以威天下，蓋取諸睽。虞彼注云：無妄五之二也。彖傳謂柔進上行，故據繋辭蓋取以明之。六五陰爻，故小謂五。陽大陰小，故陰稱小。五得中而應乾五之伏，陽得中應剛，故小事吉。

This hexagram belongs to the fourth generation in the Geng palace among Jing Fang's eight palaces, and its qi corresponds to the twelfth month. The classic text says: "Kui, small matters bring good fortune." Note: This hexagram is derived from the upper sixth line and the third line of Dazhuang being exchanged. However, the Xici says "cover taking" when discussing it, stating that it is derived from the exchange of the ninth line of Wuwang and the sixth line of Wuwang. "Small" refers to the sixth line, which is yin and thus called small. It is in the center and corresponds to a yang line above, hence "small matters bring good fortune." Commentary: This is Yu Fan's interpretation. This hexagram comes from Dazhuang, with the upper sixth line moving down to the third position, following the general rule of a hexagram with four yang lines and two yin lines. The phrase "cover taking" refers to the "cover taking from a certain hexagram" mentioned in the lower Xici. The lower Xici says: "Bending wood into a bow, cutting wood into an arrow, the power of the bow and arrow is used to subdue the world, which is taken from Kui." Yu Fan's commentary says: "It is derived from the exchange of the ninth line of Wuwang and the sixth line of Wuwang." The Tuanchuan says "the yin lines advance and move forward," so Hui's school uses the "cover taking" from Xici to explain it. The sixth line is a yin line, so "small" refers to the sixth line. Yang is considered great, yin is considered small, hence yin is called small. The sixth line is in the center and corresponds to the yang line hidden in Qian five, yang being in the center and corresponding to a strong line, hence "small matters bring good fortune."

初九：悔亡，喪馬勿逐自復，見惡人無咎。注：無應悔也，四動得位，故悔亡。應在坎，坎為馬，四失位之正入坤，坤為喪，坎象不見，故喪馬。震為逐，艮為止，故勿逐。坤為自，二至五體復象，二動震馬來，故勿逐自復也。離為見，惡人謂四，動入坤，初四復正，故見惡人無咎也。

The Line Statement for the first line, "Initial Nine": Regret disappears, the horse is lost but need not be pursued, for it will return by itself; meeting an evil person brings no blame. Note: The first line, "Initial Nine," shares the same nature as the fourth line, "Nine in the Fourth," and thus should have regret. However, the fourth line moves to a proper position, so the regret disappears. The line corresponding to the first line is in the trigram Kan, which symbolizes a horse. The fourth line, which was in an improper position, moves to a proper position and enters the trigram Kun, which symbolizes loss. As the Kan symbol disappears, the image of the horse is no longer present, hence "loss of the horse." The trigram Zhen symbolizes pursuit, and the trigram Gen symbolizes stopping, hence "do not pursue." The trigram Kun symbolizes "self," and the lines from the second to the fifth form the image of "Reversal." When the second line moves to become Zhen, the horse returns, hence "do not pursue, it returns by itself." The trigram Li symbolizes seeing, and "evil person" refers to the fourth line. When the fourth line moves into Kun, both the first and fourth lines return to their proper positions, hence "meeting an evil person, no blame."

九二：遇主于巷，無咎。注：二動體震，震為主，艮為宮，為徑路，宮中有徑路，故稱巷。二動五變應之，故遇主于巷。變得正，故無咎。六三：見輿曳，其牛。注：離為見，坎為與，為曳，故見輿曳。四動坤為牛，牛角一俯一卬曰，離上而坎下，故其牛也。

The Line Statement for Nine in the Second: Meeting the master in a lane, there is no fault. Note: When Nine in the Second moves, it forms the trigram Zhen (Thunder), which represents the eldest son and is associated with ritual vessels, hence the image of the master. The trigram Gen (Mountain) represents palace and small paths; within the palace there is a small path, hence the term 'lane'. Nine in the Second and Six in the Fifth both move and correspond with each other, hence 'meeting the master in the lane'. After both lines change, they both become correct, hence there is no fault. The Line Statement for Six in the Third: Seeing a large cart being dragged, the ox's horns are bent up and down (the character '觢' is missing after 'ox' in the Line Statement). Note: The trigram Li (Fire) represents seeing, and the trigram Kan (Water) represents the cart and dragging, hence 'seeing the cart being dragged'. When Nine in the Fourth moves, it forms the trigram Kun (Earth), which represents the ox. The ox's horns bending up and down is called '觢'—Li is above and Kan is below, one up and one down, hence 'its ox has horns bent up and down'.

其人天且劓，無初有終。注：其人謂四惡人也。黔額為天，割鼻為劓。無妄乾為天，震二之乾五，以陰墨其天；乾五之震二毀艮，割其鼻也。兌為刑人，故其人天且劓。失位動得正，故無初有終。

The line statement also says: A person receives tattooing on his forehead and nose amputation, initially not smooth but eventually successful. Note: "This person" refers to the nine in the fourth position, the wicked person. Tattooing on the forehead is called "tian" (heaven), and nose amputation is called "yi" (nose cutting). The Qian trigram in the Wuwang hexagram takes the image of heaven, and the second line of Zhen moves up to the fifth line of Qian, with a yin line tattooed on his forehead; the fifth line of Qian moves down to the second line of Zhen, destroying the Gen trigram, which represents the nose, thus cutting off his nose. The Dui trigram takes the image of the person receiving punishment, so it is said "this person is tattooed on the forehead and has his nose cut off." The nine in the fourth position loses his position but through movement attains correctness, hence it is said "no beginning but eventual success."

九四：睽孤，遇元夫，交孚厲無咎。注：孤，顧也。在兩陰間，睽五顧三，故曰睽孤。震為元，夫謂二，已變動而應震，故遇元夫也。震為交，坎為孚，動得正，故交孚厲無咎。六五：悔亡，厥宗噬膚，往何咎。注：失位悔也，變之正，故悔亡。乾為宗，二動體噬嗑，故曰噬。四變時，艮為膚，故厥宗噬膚，言與二合也。二往應之，故往何咎。

The fourth line statement says: Separated and isolated, encountering a great man of great virtue, mutual trust and sincerity, although in a dangerous situation, there is no blame. Note: "孤" is interpreted as "顾," meaning to look back. Nine in the fourth is between two yin lines, both separated from six in the fifth and looking back to six in the third, hence "kui gu." The trigram Zhen represents origin, "fu" refers to nine in the second; nine in the second has already changed and moved, corresponding with Zhen, hence "meeting the original husband." Zhen represents mutual interaction, Kan represents sincerity, nine in the fourth changes to a correct position, hence "mutual sincerity, danger, no blame." The fifth line statement says: Regret disappears, the same clan bites like skin, going forward, what blame is there? Note: Six in the fifth is yin in a yang position, originally having regret; changing to a correct position, hence regret disappears. Qian represents clan, nine in the second once moving becomes the structure of "Shi He," hence "bite." Nine in the fourth when moving, Gen represents skin, hence "the clan bites the skin," meaning to combine with nine in the second. Nine in the second goes forward to respond to five, hence "going forward, what blame is there?"

上九：睽孤，見豕負塗，載鬼一車。注：睽三顧五，故曰睽孤。離為見，坎為豕，為雨，四變時坤為土，土得雨為泥塗，四動艮為背，豕背有泥，故見豕負塗矣。坤為鬼，坎為輿，變在坎上，故載鬼一車也。

The line statement for the top nine: separated and isolated, one sees a pig with a muddy back, and also sees a cart carrying ghosts. Note: the top nine is separated from the sixth three and looks back at the sixth five, hence 'kui gu' (separation and isolation). The trigram li represents seeing, and the trigram kan represents pigs and rain; when the fourth line moves, the trigram kun represents earth, and earth with rain becomes mud; the movement of the fourth line forms gen, which represents the back, so the pig's back is covered with mud, hence 'seeing a pig with a muddy back'. The trigram kun represents ghosts, and the trigram kan represents a cart; after the top nine moves, it is on top of the trigram kan, hence 'a cart carrying ghosts'.

先張之弧，後說之壺。注：謂五已變乾為先。應在三，坎為弓，離為矢，張弧之象也，故先張之弧。四動震為後。說猶置也。兌為口，離為大腹，坤為器，大腹有口，坎酒在中，壺之象也，故後說之壺。匪寇昏冓，往遇雨則吉。注：坎為寇，之三歴險，故匪寇。陰陽相應，故昏冓。三在坎下，故遇雨。與上易位，坎象不見，各得其正，故則吉也。

The line statement also says: At first, he drew his bow to aim at him, but later he set down the wine vessel to entertain him. Note: Six in the Fifth has transformed into Qian, and Qian represents the beginning, so it is said 'first'. Nine at the Top corresponds to Six in the Third. Kan represents the bow, Li represents the arrow, which is the image of drawing the bow, so it is said 'first drawing the bow'. Nine in the Fourth moves to form Zhen, and Zhen represents the latter, so it is said 'later'. 'Say' is like placing. Dui represents the mouth, Li represents the large belly, and Kun represents the vessel, which has a large belly and a mouth, with wine water from Kan stored inside, which is the image of a wine vessel, so it is said 'later placing the wine vessel'. The line statement also says: The one coming is not a bandit but a suitor. Going forward when encountering rain is auspicious. Note: Kan represents a bandit, and Nine at the Top moving down to the third position involves passing through Kan's danger, so it is said 'not a bandit'. Yin and Yang correspond with each other, so it is said 'suitor'. Six in the Third is below Kan water, so it is said 'meeting rain'. Three and Nine exchange positions, and the Kan image no longer exists, with both lines in proper position, so it is said 'then it is auspicious'.

疏：「無應」至「咎也」○此虞義也。初四皆陽，故曰無應。四失正，動得位，故悔亡。四體坎，故應在坎。說卦曰：坎於馬也為美脊。故為馬。四變入坤，坤為喪，坎化為坤，故喪馬。震為奔走，故為逐；艮為止，故勿逐。坤為自，四已變，故二至五體復。二動初體震，故震馬來勿逐自復之象也。

Hui Dong explains that the commentary from "no correspondence" to "misfortune" follows Yu Fan's method of interpretation. The first and fourth lines are both yang lines, so it is said that there is "no correspondence." The nine in the fourth line is not in the correct position, but once it moves, it attains the correct position, thus eliminating regret. The nine in the fourth line is in the Kan trigram, so the line that corresponds to the initial nine is in Kan. The "Sayings of the Hexagram" states "Kan in the horse is a beautiful back," so Kan is taken as the image of a horse. When the nine in the fourth line changes, it enters the Kun trigram, which represents loss, so Kan transforms into Kun, hence "losing the horse." Zhen is taken as the image of movement, hence "chasing"; Gen is taken as the image of stillness, hence "do not chase." Kun is taken as "self"; once the nine in the fourth line changes, from the second line to the fifth line, it forms the hexagram "Fu." The nine in the second line moves, transforming the first line into Zhen, thus creating the image of a horse returning from movement, without needing to chase, returning on its own.

喪馬勿逐自復，此商法也，周監二代而因之。故周禮朝士職曰：凡獲得貨賄人民六畜者，委於朝，告於士。鄭彼注云：委於朝待來識之。尚書枈誓曰：馬牛其風，臣妾逋逃，勿敢越逐，祇復之。是其事也。說卦曰：相見乎離。故離為見。四離火不正，如來如，故惡人謂四。四當居坤初，故動入坤初，此易例也。坤初來居四復正，故見惡人無咎也。

"The lost horse does not need to be pursued, for it will return on its own." This was the law of the Shang dynasty, which the Zhou dynasty continued from both the Shang and Xia dynasties. Therefore, the "Rites of the Zhou" states that if someone finds lost property, runaway people, or lost livestock, they should deposit them with the court and report to the officials. Zheng Xuan explains that depositing them with the court allows the owner to come and claim them. The "Book of Documents · Fei Shi" says: "If horses and cattle are lost, or servants and concubines run away, do not pursue them across borders; simply return them to their original owners." This refers to the same thing. The "Discourse on the Images" says, "They meet in the image of Li." Therefore, the image of Li represents meeting. Nine in the fourth position is associated with the fire trigram Li but occupies an improper position, moving without constancy, so "evil person" refers to nine in the fourth. Nine in the fourth should return to the first position of Kun, so it is said that when it moves, it enters the first line of Kun. This is the general principle of the Book of Changes. When the first line of Kun rises to the fourth position, it returns to its proper position, so it is said, "meeting the evil person, no blame."

○二動至無咎○此虞義也。震主器，二動體震，震為主，故遇主謂五遇二也。釋宮曰：宮中巷謂之壺。艮為宮，為徑路，宮中有徑路，故稱巷。巷亦作衖，巷衖同物，故又作衖。離騷經曰：五子用失夫家巷。巷讀為衖也。

This section of the commentary follows Yu Fan's reasoning from "two movements" to "no blame." Zhen represents the eldest son and is in charge of ritual vessels. When the Nine in the Second moves, it forms the body of Zhen, and Zhen takes the image of the master. Therefore, "meeting the master" refers to the Six in the Fifth encountering the Nine in the Second. The "Er Ya · Shigong" says: "The passageways within the palace are called hu." Gen takes the image of the palace and a narrow path; within the palace there is a narrow path, so it is called "xiang." "Xiang" is also written as "xiang," which originally refers to the same thing, so it is also written as "xiang." The "Lisao Jing" says, "the five sons lost their home path," where "xiang" is read as "xiang."

隱四年穀梁傳曰：遇者，志相得也。二五相應而皆失位，二動五變應之，故遇主于巷而皆得正，故無咎。虞唯以震為大塗為異耳。俗說以五為主，此謬也。大夫稱主君，故昭廿九年春秋傳曰：齊侯使高張來唁公，稱主君。子家子曰：齊卑君矣，君祇辱焉。知五非主也。

The Spring and Autumn Annals: Guliang Commentary, Year Four of Hiding Prince says: "What is meant by 'meeting' is that the hearts and minds of the two sides are in harmony." Originally, the ninth line of the second position and the sixth line of the fifth position correspond to each other, but both lines are out of their proper positions. The ninth line of the second position changes, and the sixth line of the fifth position also changes to correspond with it, so it is said "meeting in the alley." Both lines thus become correct and therefore have no faults. Yu Fan only differs in his interpretation of "Zhen represents a great path." The common saying that the sixth line of the fifth position is the "main" is wrong. Only a minister is called "main lord," so the Spring and Autumn Annals: Zuo Commentary, Year Twenty-Nine of Zhao Prince records that Duke Qi sent Gao Zhang to pay respects to Duke Zhao of Lu, referring to him as "main lord." Zi Jiazi said: "Qi regards its lord as light, and the ruler is merely bringing disgrace upon himself." From this we can see that the sixth line of the fifth position is not the so-called "main."

○離為至也○此虞義也。說文曰：曳，臾曳也，束縛捽抴為臾。坎為輿多眚，故見輿曳。卦互離，坎牛角，有俯有仰，離上為仰，坎下為俯，故其牛。三不正，故有曳之形，象曰：位不當也。○其人至有終○此虞義也。惡人當蒙罪，故其人指四惡人。馬氏云：剠鑿其額曰天。剠與黥同，故曰黥額為天。鄭氏注周禮司刑曰：劓，截其鼻也。故曰割鼻為劓。夏之黥即周之墨。

This section of the commentary from "li" to "also" follows Yu Fan's reasoning. The "Shuowen Jiezi" says: "Ye means to drag along." Binding and pulling is called "yu." Kan takes the image of a cart, which is also associated with misfortune, so it is said "to see a cart being dragged." This hexagram's mutual elements produce the form of Li, and Kan represents an ox. The ox's horns are one low and one high: Li above represents looking up, and Kan below represents looking down, so it is said "its ox has a horn." The line six in the third is not in the correct position, hence the image of being dragged, and the "Image Commentary" says "the position is not appropriate." This section of the commentary from "its person" to "has a conclusion" also follows Yu Fan's reasoning. Evil people should suffer punishment, so "its person" refers to the line nine in the fourth, the evil person. Ma Rong said: "To carve a mark on the forehead is called 'tian.'" "Zhen" and "qing" are the same character, so it is said "to carve a mark on the forehead as 'tian.'" Zheng Xuan's commentary on the "Zhou Li · Sijing" says: "Yi means to cut off the nose." So it is said "to cut off the nose as 'yi.'" The Shang dynasty's qing punishment was the same as the Zhou dynasty's mo punishment.

乾五為天，二陰之五，故以陰墨其天。無妄二體艮，艮為鼻，五之二，故毀艮割其鼻也。兌為刑人，五刑有黥劓之法，加於四之惡人，故其人天且劓也。三四失位動得正，故無初有終。易例爻初失位為無初，變得位為有終也。

The fifth line of the Qian trigram takes the image of heaven, which corresponds to the forehead; when a yin line reaches the fifth position, it is said "a yin line is tattooed on his forehead." In the Wuxiang hexagram, the second line is part of the Gen trigram, which corresponds to the nose; when the fifth line moves down to the second position, the Gen trigram is destroyed, so it is said "his nose is cut off." The Dui trigram corresponds to someone who has been punished, and among the five punishments there are黥 (tattooing) and劓 (nose cutting). These are applied to the nine four, the wicked person, so it is said "he is tattooed on the forehead and has his nose cut off." The third and fourth lines originally were not in the correct position, but after they change, they each attain the correct position, so it is said "without beginning but with end." According to the principles of the Book of Changes, if a line starts in an incorrect position, it is called "without beginning," and if it changes to a correct position, it is called "with end."

○孤顧至無咎矣○此虞義也。孤，顧，劉熙釋名文，謂顧，望也。兩陰謂三五，五乘四，故睽；五四據三，故顧三。說文云：顧，還視也。震初為元為夫，二變初體震，四動而應之，故遇元夫。遇者，志相得，初四正應，故亦云遇也。震初陽始交於坤，故為交。坎信為孚，四交於初，故云交孚。二爻得正，故雖危無咎也。

This section of commentary and explanation from "Gu" to "wu jiao yi" follows Yu Fan's reasoning. The term "gu" is interpreted as "gu," which comes from Liu Xi's "Shi Ming," meaning to look back. The term "liang yin" refers to the sixth line in the third position and the sixth line in the fifth position: the sixth line in the fifth position overpowers the ninth line in the fourth position, hence "kui"; the ninth line in the fourth position holds the sixth line in the third position, hence "gu san." The "Shuo Wen Jie Zi" says, "Gu means to look back." The first line of the trigram Zhen is taken as the beginning and as the husband. When the ninth line in the second position changes the first line, it forms the body of Zhen. The ninth line in the fourth position changes and corresponds with it, hence "yu yuan fu." "Yu" means mutual understanding and harmony, as the first and fourth lines correspond directly, hence it is also called "yu." The first line of Zhen represents the beginning of yang energy meeting yin, hence it is taken as meeting; Kan represents trust, hence it is taken as "fu"; the ninth line in the fourth position meets the ninth line in the first position, hence "jiao fu." Both lines are in the correct position, so although there is danger, there is no fault.

○失位至何咎○此虞義也。五動體乾。宗，尊也，乾為天，天尊，故為宗。厥宗者，二之宗也。二動體噬嗑，噬嗑者，合也。四變二體艮，艮為膚，五來合二，故厥宗噬膚。二艮為巷，五乾為宗。巷者，宮中之道；宗者，廟內之牆。二五易位，五君二臣，君為元首，臣為股肱，本一體之親，有肌膚之愛，故曰噬膚也。二往合五，故往何咎，自外曰往也。

This section of commentary and explanation from "loss of position" to "what harm" follows Yu Fan's reasoning. When the line six five moves, it forms the trigram Qian. "Zong" means to revere; Qian takes the image of Heaven, which is the highest and most revered, so it is called "Zong." The term "Jue Zong" refers to the master of the second line. When the second line moves, it forms the trigram Shi He, which means to combine. When the fourth line changes, the second line is in the position of Gen, which takes the image of skin. The line six five comes down to combine with the second line, so it is said "Jue Zong Shi Fu." The second line, in the position of Gen, takes the image of a lane, and the line six five, when changed, forms Qian, which takes the image of Zong. A lane is the passage within a palace, and Zong is the wall within a temple. The second and fifth lines exchange positions; the fifth is the ruler, and the second is the minister. The ruler is like the head, and the minister is like the hand and foot. They are originally the closest relatives, connected by skin, so it is said "Shi Fu." The second line goes to combine with the fifth line, so it is said "Where is the harm?"—the term "going" refers to the direction of the outer trigram.

○睽三至車也○此虞義也。三失位，故睽三；上據五，故顧五。坎為豕，為雨，坤為土，土得雨為泥塗。詩角弓曰：如塗塗附。毛傳云：塗，泥是也。艮彖曰：艮其背。故為背。豕背有泥，故負塗。坤為鬼，坎為車，四變在坎上，坤為載，故載鬼一車。於禮為魂車，既夕薦車，鄭彼注云：今之魂車。載而往，迎而歸，如慕如疑，乖違之家有是象也。

This section of commentary and explanation from "Kui San" to "Che Ye" follows Yu Fan's method of interpretation. The line six in the third is out of its proper position, hence the line nine at the top is separated from it. The line nine at the top holds the line six in the fifth, so it looks back at the fifth line. The trigram Kan is taken as representing a pig and rain, while the trigram Kun is taken as representing earth. When earth meets rain, it becomes mud. The "Book of Poetry · Jiao Gong" says, "Like applying mud on top of mud," and Mao's commentary says, "Tou means mud," which is exactly this meaning. The "Commentary on the Judgment" of the "Gen" hexagram says, "Gen its back," so Gen is taken as representing the back. A pig's back covered in mud is called "fu tu." The trigram Kun is taken as representing a ghost, and the trigram Kan is taken as representing a cart. When the line nine in the fourth changes, it is placed above the trigram Kan, and since Kun is taken as representing bearing, it is said, "carrying a ghost in a cart." In ritual, this is equivalent to a cart for the soul. The "Rites of the Auspicious Funeral" includes the ceremony of offering a cart, and Zheng Xuan's commentary says, "This is the soul cart of today." Carrying the coffin forward and welcoming the soul back, it is both a manifestation of longing and confusion—this is precisely the scene of a family in discord.

○謂五至之壺○此虞義也。釋詁曰：說，舍也。郭注云：舍，放置。說舍同義，故云說猶置也。壺俗作弧，今從古。阮諶三禮圖曰：方壺受一斛，腹圜足口方；圜壺受一斛，腹方足口圜。若然，壺有口有腹，故云兌為口，離為大腹。

This section of the commentary and annotations from "wei wu" to "zhi hu" follows Yu Fan's interpretive method. The "Er Ya · Shi Gu" says: "Shuo means to abandon." Guo Pu's commentary explains: "Shě means to place down and set aside." Since "shuo" and "shě" have the same meaning, the commentary states "shuo is like placing." The character "hu" is commonly written as "hu" in later texts, but here we follow the ancient version as "hu." Ruan Chen's "San Li Tu" says that a square hu can hold one hu, with a round body and square mouth; a circular hu can hold one hu, with a square body and round mouth. Thus, a hu is an object with both a mouth and a body. Therefore, the commentary says that Dui represents the mouth and Li represents the large body.

昏禮設尊，是為壺尊。揚子太玄曰：家無壺，婦承之姑。測曰：家無壺，無以相承也。若然，說壺者，婦承姑之禮與。壺器大腹有口，盛坎酒於中，故後說之壺也。○坎為至吉也○此虞義也。坎為寇，初失位之三歴險，故云寇。由後言之，故云匪寇也。變之正，陰陽相應，故昏冓。始則拒之如外寇，終則禮之如內賓，始睽終合之象也。三在坎下而應上，故遇雨。三上易位，坎象不見，陰陽和會而得其正，故則吉也。

The Book of Rites, Volume on Marital Rites, mentions the use of a vessel called "hu" in the setting of wine vessels. Yang Xiong, in his work Tai Xuan, says: "If there is no hu at home, how can the daughter-in-law serve her mother-in-law?" In his section on divination, he says: "If there is no hu at home, there is no way to carry on the tradition." From this, it seems that the "hu" refers to the ritual of the daughter-in-law serving her mother-in-law. The vessel "hu" has a large belly and an opening, holding wine that symbolizes the water of Kan. Therefore, it is said, "later he puts down the wine vessel." This passage of commentary from "Kan represents" to "it is auspicious" follows Yu Fan's interpretation. Kan is taken as representing a bandit; the upper nine, originally out of place, moves down to the third position and goes through the peril of Kan, hence it is called "bandit." However, looking at the outcome, it is not really a bandit, hence it is called "not a bandit." After returning to its proper position, yin and yang correspond with each other, hence it is called "marriage." Initially, the other party was regarded as an outsider like a bandit and rejected, but in the end, it was welcomed as an inner guest with proper ceremony. This is the image of beginning with separation and ending with harmony. The sixth line in the third position is below the water of Kan and corresponds with the upper nine, hence it is called "meeting the rain." When the third and upper positions exchange places, the image of Kan disappears, and yin and yang harmonize and each return to their proper place, hence it is called "auspicious."

兌宮四世卦，消息十二月。寋，利西南，不利東北。注：升二之五，或說觀上反三，與睽旁通。西南謂坤，東北艮也。二往居坤，故利西南。卦有兩坎，坎為險，下坎在前，直艮東北之地，故不利東北。

This hexagram belongs to the fourth generation in the Dui palace of Jing Fang's eight palaces. The hexagram's energy corresponds to the twelfth month. The classic text says: "Jian" (the original name of the hexagram is written as "Dian", same below). It is favorable to the southwest and unfavorable to the northeast. Note: This hexagram is derived from the hexagram "Sheng" with the second line "Jiu Er" and the fifth line "Liu Wu" exchanged. Another view suggests it comes from the hexagram "Guan" with the top line "Shang Ji" reversed and placed in the third position. It is completely opposite in yin and yang to the hexagram "Kui", and they are considered as mutual counterparts. The southwest refers to the Kun direction, and the northeast refers to the Gen direction. The line "Jiu Er" moves to the Kun position, hence "favorable to the southwest." This hexagram has two Kan trigrams within its connected and interacting structure. Kan represents danger. The lower Kan is facing directly toward the northeast, which is governed by Gen, hence "unfavorable to the northeast."

虞氏謂五在坤中，坎為月，月生西南，故利西南。往得中，謂西南得朋也。東北謂三也，月消於艮，喪乙滅癸，故不利東北，其道窮也，則東北喪朋矣。利見大人，貞吉。注：大人謂五，二得位應五，故利見大人。五當位正邦，故貞吉。

Yu Fan explained according to the method of Najia: Nine in the Fifth is located within the body of the Earth hexagram. The Water trigram represents the moon, which begins to appear in the Southwest, hence 'favorable to the Southwest'. The Commentary on the Judgment says 'going to the center', which corresponds to the statement in the Hexagram of Earth, 'gaining friends in the Southwest'. The Northeast refers to Nine in the Third. The moon's light fades in the direction of the Mountain, where the position of Ethereal Yin (Yi) has lost its brightness and the position of Ethereal癸 (Gui) has disappeared, hence 'unfavorable to the Northeast'. The Commentary on the Judgment says 'its path is exhausted', which corresponds to 'losing friends in the Northeast'. The text says: 'favorable to seeing a great man, uprightness brings good fortune'. Note: 'great man' refers to Nine in the Fifth. Six in the Second is in a proper position and corresponds with Nine in the Fifth, hence 'favorable to seeing a great man'. Nine in the Fifth is in a proper position and can correct the state of the country, hence 'uprightness brings good fortune'.

疏：「升二」至「朋矣」○卦自升來。升六五貞吉，升階，虞氏謂二之五，故云升。此卦二之五，與師二上之五成比同義也。或說觀上反三，虞義也，此從四陰二陽之例矣。坤西南卦，故西南謂坤；艮東北之卦，故東北艮也。

Hui Dong explains: This section of the commentary covers from "sheng er" to "peng yi." This hexagram is derived from the hexagram of "Sheng." The line statement of the sixth line in the hexagram of "Sheng" says "zhen ji, sheng jie," and Yu Fan interprets it as the second line ascending to the fifth position, so the commentary states "sheng er zhi wu." In this hexagram, the second line ascends to the fifth position, which is the same reasoning as in the hexagram of "Shi" where the ninth line of the second position ascends to the fifth position to form the hexagram of "Bi." Another interpretation is "guan shang fan san," which is also Yu Fan's view, based on the general principle of hexagrams with four yin lines and two yang lines. The hexagram of "Kun" is the hexagram of the southwest, so "xinan" refers to "Kun"; the hexagram of "Gen" is the hexagram of the northeast, so "dongbei" refers to "Gen."

二往居坤得位得中，故利西南。卦有兩坎，兼互體也。坎陷為險，下坎在前，艮東北卦正直其地，故不利東北。象曰：其道窮也。此荀義也。虞氏據納甲謂五在坤中，故曰西南；體坎為月，出庚見丁，故月生西南。五往得中，故利西南。往得中，睽兌為朋，故西南得朋也。三體艮，故東北謂三。退辛消丙，故月消於艮。乙東癸北，喪乙滅癸，當月之晦，天道之終，故不利東北，其道窮也。東北喪朋謂五六三十也。

Nine Two moves to occupy the position of the Earth trigram, thus both being in the right position and in the center, so it is said 'favorable to the Southwest.' The explanation of this hexagram having two坎 trigrams includes the mutual trigrams. The original meaning of坎 is to fall into a pit, thus taking the image of danger; the lower坎 is in front, while the mountain trigram is in the Northeast, facing that direction, so it is said 'unfavorable to the Northeast.' The Image Commentary says 'its path is exhausted'—this is the interpretation of Xun Shuang. Yu Fan, however, explains it based on the stem assignment method of Najia: Nine Five is in the middle of the Earth trigram, so it is said 'favorable to the Southwest'; the坎 trigram takes the image of the moon, which first appears in the庚 direction and gradually becomes visible in the丁 direction, thus 'the moon rises in the Southwest.' The fifth line moves forward and occupies the center, so 'favorable to the Southwest.' Moving forward and achieving the center, the hexagram of Jian is connected with the hexagram of Kui, which has the trigram of Dui, representing companions, thus 'companions are gained in the Southwest.' Nine Three is in the mountain trigram, so 'Northeast' refers to the third line; the moon retreats in the辛 direction and disappears in the丙 direction, thus 'the moon disappears in the mountain.' The ethereal stem Yi is in the East and Gui is in the North; the Yi moon has been lost and the Gui moon has also vanished, which is the time of the moon's final phase, the end of the heavenly way, thus 'unfavorable to the Northeast, its path is exhausted.' The phrase 'loss of companions in the Northeast' refers to the number thirty, which is obtained by the interaction of the fifth and sixth lines.

○大人至貞吉○此虞義也。大人天子，故謂五。五居尊位，二正應之，故利見大人。五當位居正，群陰順從，故貞吉也。初六：往寋來譽。注：譽謂二。初失位，應陰往歴坎險，故往寋。變得位比二，故來譽。

This section of commentary and explanation from "Da Ren" to "Zhen Ji" follows Yu Fan's interpretation. "Da Ren" refers to the Son of Heaven, so it refers to the Nine in the Fifth line. The Nine in the Fifth occupies a high position and is in the correct place, and the Six in the Second corresponds directly with it, hence "It is advantageous to see the Great Person." The Nine in the Fifth is in the correct position and maintains uprightness, and all the yin lines are obedient, hence "Zhen Ji." The line statement of the initial line: going forward meets difficulty, returning brings reputation. Note: "Yu" refers to the Six in the Second. The initial line is out of position, and the line it corresponds to, the Six in the Fourth, is also a yin line. Going forward will encounter the danger of the Kan trigram, hence "Wang Jian." When it changes to a proper position, it becomes adjacent to the Six in the Second, hence "Lai Yu."

六二：王臣寋寋，匪躬之故。注：五為王，坤為臣為躬，坎為寋，之應涉坤，二五俱坎，故王臣寋寋。二上折坤得正相應，故匪躬之故。九三：往寋來反。注：應正歴險，故往寋。反身據二，故來反。六四：往寋來連。注：連，輦；寋，難也。在兩坎間，進則無應，故往寋。退初介三，故來連也。九五：大寋朋來。注：當位正邦，故大寋。睽兌為朋，故朋來。上六：往寋來碩，吉，利見大人。注：陰在險上，變失位，故往寋。碩謂三，艮為碩，退來之三，故來碩。得位有應故吉也。離為見，大人謂五，故利見大人矣。

The Line Statement for the Second Line: The royal minister faces continuous difficulties, not for his own sake. Note: Nine in the Fifth is the king, and the Earthly element represents the minister and the body; the Water element represents difficulty. The path of the Second Line must pass through the Earth element, and since both the Second and the Fifth Lines are within the Water element, it is said "the royal minister faces difficulties." The Second Line rises to the Fifth position, breaking the Earth element and achieving the correct position, thus corresponding with the Fifth Line, hence "not for his own sake." The Line Statement for the Third Line: Going forward leads to difficulty, returning leads to returning to oneself. Note: Although the Sixth Line above is correct, going forward involves encountering danger, hence "going forward leads to difficulty"; turning back and occupying the Second Line, hence "returning to oneself." The Line Statement for the Fourth Line: Going forward leads to difficulty, returning leads to being connected. Note: "Connected" is the same as "carriage," and "difficulty" is the same as "蹇." The Fourth Line is between two Water elements, and going forward has no corresponding line, hence "going forward leads to difficulty"; retreating and corresponding with the First Line is blocked by the Third Line, hence "returning leads to being connected." The Line Statement for the Fifth Line: In great difficulty, companions come forward. Note: The Fifth Line is in a proper position and corrects the state of the country, hence "great difficulty"; the hexagram "Jian" is connected with "Kui," which has the element of Lake, representing companions, hence "companions come forward." The Line Statement for the Sixth Line: Going forward leads to difficulty, returning leads to being large, which is auspicious, favorable for meeting a great person. Note: The Sixth Line is a yin line in a dangerous element, and after one change it loses its position, hence "going forward leads to difficulty." "Large" refers to the Third Line, and the Earth element represents being large; the Sixth Line retreats to the Third position, hence "returning leads to being large"; achieving a proper position and having a corresponding line, hence auspicious. The element of Fire represents seeing, and "great person" refers to the Fifth Line, hence "favorable for meeting a great person."

疏：「譽謂」至「來譽」○此虞義也。二多譽，故譽謂二。三體坎，坎為寋，初失位而應六四之陰，往歴坎險，故往寋。變之正而與二比，故來譽也。○五為至之故○此虞義也。九五乾也，故為王。坤，臣道也，故為臣；又為身，故為躬。坎，難也，寋亦難也，故坎為寋。五本坤也，故之應涉坤。三五體坎，故王臣寋寋。二升五折坤之躬，得正相應，公耳忘私，故匪躬之故。虞唯上反三折坤體為異耳。

Hui Dong explains: This section of commentary and annotations from "yu wei" to "lai yu" follows Yu Fan's method of interpretation. The second line is often associated with praise, so "yu" refers to line six in the second position. Line nine in the third position is in the trigram Kan, which symbolizes difficulty; line six at the beginning is out of place and corresponds to line six in the fourth position, which is yin. Going forward will involve encountering the difficulties of Kan, so it is said "wang jian." When it changes to the correct position, it becomes adjacent to line six in the second position, so it is said "lai yu." The following commentary from "wu wei" to "zhi gu" also follows Yu Fan's method. Line nine in the fifth position originally belongs to trigram Qian, so it is taken as a king. Trigram Kun represents a minister, so it is taken as a minister; trigram Kun also represents the body, so it is taken as the body. The original meaning of trigram Kan is difficulty, and jian also means difficulty, so trigram Kan is taken as jian. Line six in the fifth position originally comes from trigram Kun, so line six in the second position corresponds to line five, which must cross through the body of trigram Kun. Lines three and five are also within trigram Kan, so it is said "wang chen jian jian." Line six in the second position rises to the fifth position and breaks the body represented by trigram Kun. It attains the correct position and corresponds with the upper line, being entirely devoted to the public good and forgetting one's own body, so it is said "fei gong zhi gu." Yu Fan differs only in that he interprets the upper line turning downward to occupy the third position to break the body of trigram Kun.

○應正至來反○此虞義也。三正應上而歴五險，故往寋反身。據二舍應從比，故來反，即象傳所云反身修德也。虞唯以觀上反三為反身異耳。○連輦至連也○此虞義也。馬云：連，難也。連古音輦，輦亦難也，故云連輦寋難也。四在兩坎之閒，應在初，故進則無應。介，閒也，退應初而閒於三，故退初介三。往來皆難，故云往寋來連。終得初應，故象曰當位實也。

This section of the commentary and annotations from "Ying Zheng" to "Lai Fan" represents Yu Fan's interpretation. The third line with a yang number nine corresponds with the top line six, but the movement forward must pass through the fifth line's dangerous situation, so it is said "Wang Jian" and can only turn back. It abandons the distant correspondence and instead takes the nearby line six two, so it is said "Lai Fan," which is what the Image Commentary refers to as "Fansi Xiude" (turning back to cultivate virtue). Yu Fan differs only in interpreting "Fansi" as the top line of Guan turning downward to occupy the third position. The following commentary from "Lian Nian" to "Lian ye" also follows Yu Fan's interpretation. Ma Rong said, "Lian means difficulty." "Lian" and "Nian" have the same ancient pronunciation, and "Nian" also implies difficulty, so the annotation says "Lian is Nian, Jian is Nian." The fourth line is between two Kan trigrams, so it should correspond with the first line six. Therefore, moving forward results in no correspondence. "Jie" means separation; it retreats to correspond with the first line but is separated by the third line nine, so it is said "Tui Chu Jie San." Going and coming are both difficult, so it is said "Wang Jian Lai Lian"; yet ultimately it can correspond with the first line, so the Image Commentary says "Dang Wei Shi Ye."

○當位至朋來○此虞義也。五在寋家，處中得正，當位正邦，故大寋。旁通睽，故睽兌為朋。乾氏謂比上據四應二，眾陰並至，故朋來也。○陰在至大人○此虞義也。五坎為險，故陰在險上。自外曰往，故上變稱往。變失正，故往蹇。諸爻以遇坎為寋，此爻以失位為寋也。三體艮，艮為碩，故碩謂三。退應三，故來碩。寋終則解，得位有應，故吉也。大人謂五，之三歴五，故利見大人，言應三則吉，比五則利也。

This section of the commentary and annotations from "when in the right position" to "companions come," follows Yu Fan's reasoning. The nine five is in a time of difficulty, occupies the central position and is upright, is in the right position and can correct the state, hence it is called "great difficulty." The hexagram Jian is opposite to the hexagram Kui, and Kui has the trigram Dui, which represents companions, hence it is said "companions come." Xun believed that this line is like the hexagram Bi, where the upper line is above the six four and the lower line corresponds to the six two, all the yin lines converge, hence it is said "companions come." The following commentary and annotations from "yin is in" to "great man," also follow Yu Fan's reasoning. The nine five is in the trigram Kan, which represents danger, hence the upper six is in the yin position above the dangerous trigram. Moving from inside to outside is called "going," hence the upper line is called "going"; when it changes, it loses the upright position, hence it is called "going through difficulty." All other lines consider encountering the trigram Kan as difficulty, but this line considers losing the position as difficulty. The nine three is in the trigram Gen, which takes the image of being large, hence "large" refers to the third line; the upper six comes down to correspond with the third line, hence it is said "comes with a large one." When difficulty reaches its end, it must be dissolved, the upper six is in the right position and has a corresponding line, hence it is auspicious. "Great man" refers to the nine five; the upper six comes down to the third position and passes through the fifth line, hence it is said "favorable to see the great man" — meaning that corresponding with the third line brings auspiciousness, and being close to the five brings benefit.

震宮二世卦，消息二月。解，利西南。注：臨初之四，坤西南卦，初之四得坤眾，故利西南，往得眾也。無所往，其來復吉。注：謂四本從初之四，失位於外而無所應，故無所往。宜來反初，復得正位，故其來復吉。二往之五，四來之初，成屯體復象，故云復也。

This hexagram belongs to the second generation in the Zhen (Thunder) Palace among the eight palaces of Jing Fang. Its qi corresponds to the second month. The text says: "Suitable for the southwest." The note explains: This hexagram is formed by moving the first line of the Lin hexagram to the fourth position. Kun is the hexagram of the southwest, and when the first line moves to the fourth position, it gains the multitude of Kun, hence it says "favorable for the southwest." This is what the Commentary on the Judgment means by "going to gain the support of the people." The text says: "If there is no place to go, returning to the original position is auspicious." The note explains: This refers to the nine in the fourth position. The nine in the fourth position originally comes from the first line, resides in the outer trigram but is out of its proper position, and has no corresponding line, hence it says "there is no place to go." It should return to its original position, regaining the proper position of the yang line, hence it says "returning to the original position is auspicious." When the nine in the second position moves to the fifth position and the nine in the fourth position returns to the first position, the entire hexagram becomes Tun, containing the image of Fu. Hence it says "return."

有攸往，夙吉。注：謂二也。夙，早也。離為日，為甲，日出甲上，故早也。二失位，早往之五則吉，故有攸往夙吉，往有功也。疏：「臨初」至「眾也」○此虞義也。卦自臨來，初九之四。乾鑿度曰：坤位在西南。故坤西南卦。四體坤，坤為眾，初之四得坤眾，彖傳曰利西南往得眾是也。

The text says: If there is a journey, going early is auspicious. The annotation refers to the line nine in the second position. "Sù" means early. The trigram Li is taken as representing the sun and the heavenly stem Jia. The sun rises above the character Jia, hence it is taken as representing "early." The line nine in the second position is out of its proper place; by going early to the fifth position, it becomes auspicious, hence it says "If there is a journey, going early is auspicious." The Commentary on the Judgment says "Going leads to success." Hui Dong explains: This section of the annotation from "At the beginning" to "many" follows Yu Fan's method of interpretation. This hexagram comes from the hexagram Lin, with the line nine in the first position moving up to the fourth position. The "Dian Zao Du" says "The position of Kūn is in the southwest," so Kūn is the hexagram of the southwest. The fourth line belongs to the structure of Kūn, and Kūn is taken as representing many. The line in the first position moving up to the fourth position attains the multitude of Kūn. The Commentary on the Judgment's statement "Beneficial to the southwest, going leads to gaining many" is exactly this meaning.

○謂四至復吉○此虞義也。四以陽居陰而在外卦，故失位於外；進則無應，故無所應。失位無應，故無所往。宜來反初而復正陽之位，故其來復吉也。二已往之五，故四來之初而成屯。屯初至四體復象，故云復。

This section of the commentary follows Yu Fan's reasoning from "wei si" to "fu ji." The nine in the fourth line holds a yang line in a yin position and is located in the outer trigram, so it is said to "lose its position in the outer trigram." Furthermore, it has no line corresponding to it, so it is said to "have no response." Since it has lost its position and has no response, it is said to "have nowhere to go." It should return to its original position, regaining the proper position of a yang line, hence "its return is auspicious." The nine in the second line has already moved to the fifth position, so the nine in the fourth line returns to the first position, completing the hexagram of Zhun. The hexagram Zhun from the first line to the fourth line forms the image of Fu, hence "return."

○謂二至功也○此虞義也。之外曰往，故往謂二。夙，早，釋詁文。離為日為甲，古文早作□，說文曰：，晨也，從日在甲上是也。二既失正，早往之五則吉。解者，緩也，故言夙。五多功，二據五解難，故有功也。

This section of the commentary and annotations from "谓二" to "功也" represents Yu Fan's interpretation. Moving from the inner trigram to the outer trigram is called "wǎng," so "wǎng" refers to nine two. "Sù" is interpreted as early, as seen in the "Er Ya · Xigǔ." The trigram Li is taken as representing the sun and the heavenly stem Jia; the ancient character for "early" was written as "□" (the character is missing in the original text), and the "Shuowen Jiezi" says that character means "morning," with its form depicting the sun on the heavenly stem Jia. Since nine two has already lost its proper position, going early to the fifth line brings good fortune. "Jiě" means to loosen or relieve; precisely because it requires a gradual approach, "sù" is used. The fifth line is associated with achievement, and nine two occupying the fifth line to relieve difficulties is said to have merit.

初六：無咎。注：二已之五，四來復初，故無咎。九二：田獲三狐，得黃矢，貞吉。注：臨坤為田。田，獵也。變之正，艮為狐，坎為弓，離為黃矢，矢貫狐體。二之五歴三爻，故田獲三狐。得黃矢之正得中，故貞吉。或說坎為狐。

The line statement for the first line (Initial Six): There is no fault. Note: Nine in the second line has already reached the fifth position, and Nine in the fourth line has returned to the initial position, hence there is no fault. The line statement for the second line (Nine in the second): Hunting in the field, capturing three foxes, obtaining a yellow arrow, the divination is auspicious. Note: The hexagram "Approaching" (Lín) takes the image of the earth (Kūn) as the field, "field" meaning hunting. After changing to the correct position, the mountain (Gèn) represents the fox, the water (Kǎn) represents the bow, and the fire (Lí) represents the yellow arrow, which pierces through the fox's body. Nine in the second line ascending to the fifth position passes through the third line, hence "capturing three foxes"; obtaining the yellow arrow and occupying the correct and central position, hence "auspiciousness." Another interpretation takes the water (Kǎn) as the fox.

六三：負且乘。注：負，倍也。二變時，艮為背，謂三以四艮倍五也。五來寇三時，坤為車，三在坤上，故負且乘。致寇至，貞吝。注：五之二成坎，坎為寇盜。上嫚五，下暴二，嫚藏誨盜，故致寇至。失位，故貞吝。

The Line Statement for the sixth line: Carrying burdens yet riding a large chariot. Note: "负" is read as "bèi," meaning to face away. When Nine in the Second moves, the mountain (Geng) takes the image of facing away, referring to Six in the Third relying on the mountain form of the fourth line and facing away from Nine in the Fifth. When Nine in the Fifth approaches and seizes Six in the Third, the earth (Kun) takes the image of a chariot, and Six in the Third sits upon the earth chariot, hence "carrying and riding." The Line Statement also says: Inviting bandits, being stubborn leads to regret. Note: When the fifth line descends to the second position, it forms the water (Kan) trigram, which takes the image of bandits. Six in the Third is disrespectful to Nine in the Fifth above and oppressive to Nine in the Second below, hoarding wealth without caution, thus inviting bandits, hence "inviting bandits." Six in the Third is out of position, hence "regret."

九四：解而母，朋至斯孚。注：初為四母，與初易位，故解而母。臨兌為朋，謂二也，二已之五成坎，坎為孚，故朋至斯孚。六五：君子維有解，吉，有孚于小人。注：陰得位為君子，失位為小人。兩繫稱維，謂五與初也。五之二，初之四，故君子維有解。變之正，故吉。小人謂三，二四正，三出為坎，故有孚于小人。

Nine in the Fourth Line Statement: Remove your big toe, and when friends come, there will be trust. Note: Initial Six is the "big toe" of Nine in the Fourth. Fourth and Initial exchange positions, hence "remove the big toe." The trigram Dui in the hexagram Lin represents friends, referring to Nine in the Second. Nine in the Second has already moved to the Fifth position, forming the trigram Kan, which represents trust, hence "friends arrive and trust is established." Six in the Fifth Line Statement: A gentleman who can resolve difficulties will be auspicious; he can also show trust to small people. Note: A yin line in the correct position is a gentleman, and in the wrong position is a small person. Two connected lines are called "tie," referring to Six in the Fifth and Initial Six. The Fifth line moves down to the Second position, and the Initial line moves up to the Fourth position, hence "the gentleman ties up the solution." It becomes the correct position, hence auspicious. "Small person" refers to Six in the Third. The Second and Fourth lines are correct, and the Third line moves out to form Kan, which represents trust, hence "trust is shown to the small person."

上六：公用射隼于高庸之上，獲之，無不利。注：上應在三，公謂三伏陽也。離為隼。三失位，動出成乾，貫隼入大過死象。巽為高庸，故公用射隼于高庸之上，獲之無不利也。疏：「二已」至「無咎」○二夙吉，故云二已之正。四來之初成復，復崩來無咎，義並同也。○臨坤至為孤○臨五本坤，二上獵五，故稱田。田者，田獵，故云田，獵也。二之五，四體艮，艮為狐，九家說卦文。坎為弓輪，故為弓。離二黃離，故為黃。

The line statement for the sixth line at the top: The king and duke are hunting eagles and falcons on a high wall, and they shoot them, which is beneficial in all respects. Note: The sixth line corresponds to the third line. "The duke" refers to the yang line hidden beneath the third line. The trigram Li is taken as the falcon. The third line is out of position, and once it moves, it becomes the trigram Qian, and the arrow pierces through the falcon's body, entering the image of death in the hexagram Da Guo. The trigram Xun is taken as high and as a wall, so it is said, "The duke shoots the falcon on a high wall, and he obtains it, which is beneficial in all respects." Hui Dong explains: This section of the commentary starts from "two have already" to "no blame." The second line and the early movement are auspicious, so the commentary says "the second line has already been correct." The fourth line returns to the initial position and becomes the hexagram Fu. The hexagram Fu has the meanings of "restoring" and "frequent restoration," and those who return after collapse have no blame, which is similar to the meaning here. The following commentary starts from "approaching the earth" to "as a fox." The fifth line of the hexagram Lin originally belongs to the trigram Kun. The second line moves upward to take the fifth position, so it is called "field." "Field" means hunting, so the commentary says "field means hunting." After the second line moves up to the fifth position, the fourth line is in the trigram Gen, and the trigram Gen is taken as a fox, which is the text from the "Nine Families Commentary" on the "Shuo Gua." The trigram Kan is taken as the bow and the wheel, so it is taken as the bow; the second line of the trigram Li is "Huang Li," so it is taken as yellow.

馬王注易皆云離為矢。三體離，四體艮，故矢貫狐體。二之五歴艮三爻為三狐，故田獲三狐。二獵五，離體壞，故得黃矢。五得正得中，故貞吉。此兼虞義。九家說卦坎亦為狐，卦有兩坎，二四正，三出又為坎，故田獲三狐，義亦通也。

Ma Rong and Wang Su both commented that the trigram Li is taken as an arrow. The third line is within the trigram Li, and the fourth line is within the trigram Gen, so it is said "the arrow pierces through the fox's body." The line Nine Two ascends to the fifth position, passing through the three lines of Gen, which is called "three foxes," hence "field hunting three foxes." The line Nine Two hunts the fifth position, and the trigram Li is thus destroyed, hence "obtaining a yellow arrow." The fifth line is both correct and central, hence "upright and auspicious." This explanation incorporates Yu Fan's meaning. The "Nine Families Commentary" interprets the trigram Kan as a fox as well; this hexagram has two Kan trigrams, with the second and fourth lines in the correct position, and the third line moving out to form another Kan, hence "field hunting three foxes" — this interpretation is also reasonable.

○負倍至且乘○此虞義也。負讀為倍，與倍同物同音。漢書載禹貢倍尾山，史記作負尾，俗作陪，字隨讀變。禮記明堂位負斧依，負又作倍，故云負，倍也。二變體艮，艮為背，背讀為倍，又通於負，故鄭註明堂位曰：負之言背。古人訓詁音義相兼也。

This section of the commentary follows from "fu bei" to "qie cheng," which is Yu Fan's interpretation. "Fu" is read as "bei," and the two characters originally refer to the same thing and are homophones. The "Book of Han" records "pei wei mountain" from the "Yu Gong," while the "Records of the Grand Historian" writes it as "fu wei," and common editions write it as "pei," with the character form changing according to pronunciation. In the "Rites of Zhou · Position of the Bright Hall," "fu fu yi" is written as "bei fu yi," so the commentary says "fu is equivalent to bei." When the second line (nine two) changes, it becomes the Gen trigram, which symbolizes the back; "back" is read as "bei," and it is also synonymous with "fu," so Zheng Xuan's commentary on the "Position of the Bright Hall" states: "Fu means back." Ancient philological interpretations originally combined both sound and meaning.

三四不正，四為艮背，五在其後，故三以四背五。五來寇三者，案繋上子曰：為易者其知盜乎。虞彼注云：否上之二成困，三暴嫚，以陰乘陽，二變入宮為萃，五之二而奪三成解。故云五來寇三時，坤為車，謂萃坤也。若然，此注不言自萃來者，注從四陰二陽之例，故不言自萃來也。三不正而乘坤車，故負且乘，謂小人而乘君子之器也。

The third and fourth lines are not in the proper position. The fourth line represents the back of the mountain (Geng), and the ninth in the fifth line is behind it. Therefore, the sixth in the third line relies on the fourth line and faces away from the ninth in the fifth line. As for the phrase 'five comes to attack three,' according to Confucius in the 'Commentary on the Hexagrams, Upper Part,' it is said, 'The author of the Book of Changes must have understood the principle of thieves.' Yu Fan explains that in the hexagram of 'Obstruction,' the top line moving down to the second position forms the hexagram of 'Impediment.' The third line is aggressive and disrespectful, with a yin line riding over a yang line. The second line then changes into the original hexagram to form 'Gathering.' The fifth line moves down to the second position and takes away the third line, forming 'Release.' Therefore, when 'five comes to attack three,' the earth (Kun) is taken as a chariot, referring to the earth in the hexagram of 'Gathering.' Since this is the case, the commentary does not mention that 'Release' comes from 'Gathering,' because the commentary follows the general principle of hexagrams with four yin lines and two yang lines, so it does not mention the origin from 'Gathering.' The sixth in the third line is in an improper position but sits on the great chariot symbolized by the earth, hence 'carrying and riding,' meaning a petty person riding on the vehicle of a superior person.

○五之至貞吝○此虞義也。萃五之二成坎，坎為寇為盜。繋上曰：上嫚下暴。又曰：嫚藏悔盜。坎為暴，三上嫚五，下暴於二。坎心為悔，坤為藏，嫚藏悔盜，故致寇至。失位不變，故貞吝也。○初為至斯孚○母，古文拇而女也。初上應四，四之母也，故云初為四母。初繫於二，四解初繫，與初易位，故解而母也。知初繫於二者，五爻辭言君子維有解，兩繫稱維，故知初繫二，五亦係四也。二陽同類，故朋謂二。二之五，兩繫皆解，坎信為孚，故朋至斯孚也。

This section of commentary and explanation from "Wu Zhi" to "Zhen Lin" follows Yu Fan's reasoning. In the hexagram "Cui," the fifth line moves down to the second position, forming the structure of Kan. Kan is taken as representing bandits and thieves. The "Xiyi Shang Wen" says, "Being disrespectful to the superior and bullying the inferior," and also says, "Failure to guard carefully leads to inciting thieves." Kan is taken as representing bullying, with the sixth line in the third position being disrespectful to the ninth line in the fifth position and bullying the ninth line in the second position. Kan represents the heart and is taken as "regret," while Kun represents storage. Being disrespectful and storing carelessly is exactly what invites thieves, hence the statement "causing bandits to come." The sixth line is out of position and refuses to change, hence "Zhen Lin." This section of commentary and explanation from "Chu Wei" to "Si Fu." "Mu" is an ancient form of "mu" (thumb) with the female radical. The first line corresponds to the fourth line, which is the "thumb," so the commentary says "Chu Wei Si Mu." The first line is connected to the second line, and the fourth line releases the first line's connection and exchanges positions with it, hence "Jie Er Mu." Knowing that the first line is connected to the second line is because the line statement of the sixth line in the fifth position says "the gentleman is in a state of release." The connection at two places is called "Wei," thus it is known that the first is connected to the second, and the fifth is also connected to the fourth. The ninth line in the second position and the ninth line in the fourth position are both yang lines, so "Peng" refers to the ninth line in the second position. When the ninth line in the second position moves up to the fifth position, the connections at both places are released; Kan represents sincerity, hence it is taken as "Fu," so it says "Peng Zhi Si Fu."

○陰得至小人○鄭注乾鑿度曰：三十二君之率，陽得正為聖人，失正為庸人；陰失正為小人，得正為君子。故知此君子謂五與初也。虞注隨上六曰：兩繫稱維，五繫四，初繫二，五之二，初之四，兩繫皆解，故君子維有解。

This section of the commentary discusses from "yin gets" to "small person." Zheng Xuan's commentary on the "Qian Zao Du" states: in general, for the thirty-two kings, a yang line being correct is a sage, and a yang line being incorrect is an ordinary person; a yin line being incorrect is a small person, and a yin line being correct is a gentleman. From this, we know that the term "gentleman" here refers to the sixth line at the beginning and the sixth line in the fifth position. Yu Fan's commentary on the "Su" hexagram's sixth line at the top says: only when two places are connected can it be called "wei." The fifth line is connected to the fourth, and the first line is connected to the second. When the fifth line moves down to the second position, and the first line moves up to the fourth position, the two connections are both resolved, so it is said "the gentleman maintains release."

陰繫陽而得言解者，以在解家故也。虞本維作惟，讀為思惟之惟，今不用也。六三負且乘，繋上釋此爻云：負也者，小人之事也。故知小人謂三。二四已正，三出為坎，坎為孚，故有孚于小人。

The binding of a yin line to a yang line is not necessarily a bad thing; here, however, it is referred to as "release" because it is within the context of the hexagram of "Release." Yu Fan's original text uses "维" which is written as "惟," pronounced like "think" in "thought," but this is not adopted here. The line statement of the sixth line in the third position says "carrying and riding," and the "Commentary on the Hexagrams, Upper Transmission" explains this line as: "Carrying something on one's back is the affair of a petty person." From this we know that "petty person" refers to the sixth line in the third position. Since the second and fourth lines are already in their proper positions, the third line moves out to form a Kan trigram, which symbolizes sincerity. Therefore, it is said "there is sincerity toward the petty person."

○上應至利也○此虞義也。三失位當變之正，上應在三，故發其義於上爻。三為三公，六三陽位，下有伏陽，故謂三伏陽也。釋鳥曰：鷹隼丑，其飛也翬。離為飛鳥，故為隼。五之二成坎弓離矢，三動成乾貫離隼，體大過，故入大過死。庸，牆也。三動下體成巽，巽為高，為庸，故公用射隼于高庸之上。虞氏謂三陰小人乘君子器，故上觀三出，射去隼，兩坎象壞，故無不利也。

This section of commentary and explanation from "Shang Ying" to "Li ye" follows Yu Fan's reasoning. The sixth line is out of its proper position and should change to the correct position. The sixth line corresponds to the third line, so this meaning is explained in the statement of the top line. The third line is the position of the Three High Officials, and the sixth line originally occupies a yang position, with a hidden yang line beneath it, so it is said "three is a hidden yang." The "Erya · Xisniao" says: "Eagles and hawks, when they fly, they flap their wings and rise quickly." The trigram Li is taken as a flying bird, so it is taken as a hawk. The fifth line moves down to the second position to form Kan, Kan represents a bow, and Li represents an arrow; when the third line moves, it forms Qian, and the arrow pierces the hawk represented by Li, and the whole becomes Da Guo, so it is said to fall into the image of Da Guo, which is a death omen. "Yong" is a wall. When the third line moves, the lower part becomes Xun, which is taken as high and as a wall, so it is said "the public shoots a hawk on a high wall." Yu Fan believes that the sixth line is a yin and flexible person riding on the vessel of a superior person, so the sixth line observes the third line and moves out, shooting the hawk with one arrow, causing the two Kan images to be destroyed, so it is said "there is no disadvantage."

艮宮三世卦，消息七月。損，有孚，元吉，無咎，可貞，利有攸往。注：泰初之上，損下益上，其道上行而失位，故名損。二坎爻，坎為孚，故有孚。與五易位，故元吉無咎。上之正故可貞。三往之上故利有攸往。

This hexagram belongs to the third generation in the Geng Palace among the eight palaces of Jing Fang, and its qi corresponds to the seventh month. The classic text says: "Loss," with sincerity, great good fortune, no fault, suitable for maintaining the correct path, and favorable for going somewhere. Note: This hexagram is formed by moving the initial line of the Tai hexagram to the top position, reducing the lower part to increase the upper part. The Qian line moves upward, but its yao position is inappropriate, hence the name "Loss." The second line is a yao of the Kan trigram, and Kan is symbolic of sincerity, hence "with sincerity." It exchanges position with the fifth line, hence "great good fortune without fault." The top line moves to its proper position, hence "suitable for maintaining the correct path"; the third line moves upward, hence "favorable for going somewhere."

曷之用？二簋可用享。注：坤為用。二體震，震為木，乾為圓，木器而圓，簋象也。震主祭器，故為簋。二簋者，黍與稷也。五離爻，離為火，火數二，故二簋。上為宗廟，謂二升五為益，耒槈之利既成，用二簋盛稻粱以享於上。上右五益三而成既濟，故云二簋可用享也。

What is to be used? Two shallow bowls of offerings are sufficient for sacrifice. Commentary: The Earth (Kun) takes the image of use. The second line (Nine Two) is in the trigram Zhen (Thunder), which takes the image of wood; the trigram Qian (Heaven) takes the image of roundness. A vessel made of wood and round is precisely the image of a bowl (gui). Zhen is the eldest son and is in charge of sacrificial vessels, so it takes the image of a bowl. The term "two bowls" refers to millet and jing rice. The fifth line (Six Five) is a line of the trigram Li (Fire), which takes the image of fire. The number of fire is two, so it is said "two bowls." The top line symbolizes the ancestral temple. When Nine Two rises to the fifth position, it becomes the hexagram Yi (Benefit). The benefit of plow and hoe has already been achieved, so two bowls filled with millet and rice are used to offer in the ancestral temple. The top line (Nine Nine) assists Six Five to increase Six Three and form the hexagram Ji Ji (Completion), so it is said "two bowls can be used for sacrifice."

疏：「泰初」至「攸往」○卦自泰來，泰初九之上，乾道上行而失位。序卦曰：緩必有所失。損者失也，故名損。二坎爻，坎信為孚。二失位，咎也，與五易位，各得其正，故元吉無咎也。上當益三之正，故可貞。三往居上，故利有攸往，上爻辭利有攸往正指三也。

Hui Dong explains: This section of commentary covers from "Tai Chu" to "You Wang." This hexagram comes from the hexagram Tai. The initial line of Tai moves up to the top position, and the Heaven line moves upward, but the yao position is inappropriate. The "Xu Gua Zhuan" says, "When things are slow and scattered, there must be some loss," and "Shen" refers to loss, so the name of this hexagram is Shen. The second line is a yao of Kan, and Kan represents sincerity, so it takes the image of "Fu." The second line originally being out of position was a mistake, but after exchanging positions with the fifth line, both yao are in the correct position, so it says "Yuan Ji Wu Jiu." The top line should increase the third line to make it correct, so it says "Ke Zhen"; the third line moves upward to the top position, so it says "Li You Wang." The "Li You Wang" in the top line's statement refers to the third line.

○坤為至享也○坤為用，虞義也。三體震，震春為木。說卦曰：乾為圓。木器而圓，簋象，鄭義也。三禮圖曰：簋受斗二升，足高一寸，中圓外圓，挫其四角，漆赤中，其飾如簠。蓋簋以木為之，內外皆圓，故知木器而圓簋象也。

This section of the commentary discusses from "Kun as" to "enjoyment." "Kun as use" is Yu Fan's view. The third line is in the structure of Zhen, which governs spring and belongs to the wood element in the Five Phases. The "Say卦Transmission" states "Qian as round." A wooden vessel that is round is precisely the image of the gui, according to Zheng Xuan. The "Three Rituals Diagram" says that the capacity of the gui is one dou and two sheng, the height of the foot ring is one inch, it is round inside and outside, the four corners are filed off, the inner part is painted red, and its decoration is the same as the hu. This shows that the gui is made of wood, round inside and outside, so it is known that "wooden vessel and round" is exactly the image of the gui.

荀氏曰：簋者，宗廟之器。震長子，主祭器，故為簋。明堂位曰：周之八簋。祭義曰八簋之實。鄭注云：天子之祭八簋。簋有八而稱二者，三禮圖簠盛稻粱，簋盛黍稷，故知二簋者，舉黍與稷也。

Xun Shuang said: "Gui is a ritual vessel used in ancestral temples. Zhen represents the eldest son and is in charge of ritual vessels, so it is symbolized by Gui. The 'Book of Rites: Bright Hall Rank' says 'the Zhou dynasty used eight Guis,' and the 'Rites of Sacrifice' says 'the things contained in the eight Guis.' Zheng Xuan's commentary says 'the Son of Heaven used eight Guis for sacrifices.' The Gui originally refers to eight, but here it is said 'two,' because according to the 'Three Rituals Diagram,' Fu is used to hold millet and rice, while Gui is used to hold millet and sorghum. Therefore, 'two Guis' refers to the two kinds of grain, millet and sorghum."

五離爻，故又取象火數以釋二簋。上為宗廟，二升五成益，益者，神農蓋取以興耒槈之利而成既濟者也，故云耒槈之利既成，用二簋盛稻與粱以享於上。五象傳曰：六五元吉，自上右也。五為一卦之主，上之三成既濟，則五之功成，故知上右五益三而成既濟也。

The sixth line five is the line of the trigram Li (Fire), so it also uses the number of fire to explain 'two vessels'. The top line symbolizes the ancestral temple. When nine two ascends to the fifth position, it forms the hexagram Yi (Increase), and Yi is the hexagram mentioned in the Xici (Commentary) where Shen Nong took inspiration from the image to develop the plow and hoe, and thus achieved the hexagram Ji Ji (Completion). Therefore, the commentary says, 'Since the benefits of the plow and hoe have already been achieved, two vessels are used to hold rice and millet for offering to the ancestors above.' The Xiang Zhuan (Image Commentary) of the line six five in the hexagram Sun (Loss) says, 'Line six five is originally auspicious, because it receives the assistance of the top line.' Line six five is the main line of the hexagram. When line nine at the top descends to the third position, it forms Ji Ji (Completion), and thus the achievements of the fifth line are completed. From this, we can understand that 'line nine at the top assists line six five to increase line six three and form Ji Ji (Completion).'

初九：巳事遄往，無咎，酌損之。注：巳讀為祀，祀謂祭祀。坤為事，謂二也。遄，速；酌，取也。二失正，初利二速往合志於五，已得之應，故遄往無咎。二居五酌上之剛以益三，故酌損之。九二：利貞，征凶，弗損益之。注：失位當之正，故利貞。徵，行也。震為征，失正毀折故不徵，之五則凶。二之五成益，小損大益，故弗損益之。六三：三人行則損一人。注：泰乾三爻為三人，震為行，故三人行。損初之上，故則損一人。

The first line statement says: Rush to perform the worship, there is no blame, reduce yourself to increase others. Note: "巳" is read as "祀", which refers to worship. The trigram坤 represents matters, referring to the second line. "遄" means quick, "酌" means to take. The second line is not in the correct position, so the first line should allow the second line to go quickly and align with the fifth line; thus the first line also gets harmony, so it says "遄往无咎". The second line is after the fifth line, taking the strength of the top line to increase the third line, so it says "酌损之". The second line statement says: It is favorable to maintain the correct position, traveling brings misfortune, without reducing oneself but able to increase others. Note: The second line is not in the correct position and should move to the correct position, so it says "利贞". "征" means to travel, the trigram震 represents movement; but the second line is not correct and has the image of breaking, so it is not favorable to travel, going directly to the fifth line instead brings misfortune. When the second line goes to the fifth line, it becomes the hexagram益, the loss is small but the gain is great, so it says "弗损益之". The third line statement says: When three people walk together, one should be reduced. Note: The trigram泰 has three yang lines from the trigram乾, which are "three people", the trigram震 represents movement, so it says "three people walk". Reducing the first line and moving up to the top position, so it says "then reduce one person".

一人行則得其友。注：一人爻不旅行也。兌為友。損二之五，益上之三，各得其應，故一人行則得其友。天地壹●，萬物化醇，言致一也。六四：損其疾，使遄有喜，無咎。注：四謂二也。四得位遠應初，二速上五已得承之。

The line statement also says: A person walking alone is able to find his companion. Note: The term 'one person' refers to the yao not moving in pairs. The trigram Dui represents friends. The yao at nine two moves up to the fifth position, while the yao at upper nine moves down to the third position. The two yao thus find mutual correspondence, hence the statement 'a person walking alone is able to find his companion.' The Commentary says 'Heaven and Earth interact and generate each other, thus giving rise to the transformation and nurturing of all things, making them rich and harmonious.' This describes the principle of mutual dedication. The line statement for six four says: Reduce his illness, enabling him to come quickly, thus bringing good fortune, with no error. Note: Here, the 'four' refers to nine two. The yao at six four is in a proper position and has a distant correspondence with the yao at initial nine. The yao at nine two moves quickly up to the fifth position, allowing the yao at six four to receive it.

謂二之五。三上覆坎為疾也。陽在五稱喜，故損其疾，使遄有喜。得正承五，故無咎。六五：或益之十朋之龜，弗克違，元吉。注：二五已變成益，故「或益之」。坤為十，兌為朋。三上失位，三動離為龜。十謂神、靈、攝、寳、文、筮、山、澤、水、火之龜，故云「十朋」。「弗克違」，不違龜筮也。三上易位成既濟，故弗克違元吉矣。或說二至五有頤象，故云龜。

Continuing from the previous commentary on the sixth line, the phrase "loss of illness" refers to the second line moving up to the fifth position. After the third line and the top line have each returned to their original positions, the lower trigram is reformed into Kan, which in the "Commentary on the Trigrams" is associated with illness, hence the reference to "illness." According to the common interpretation of the Han dynasty's Yi, a yang line in the fifth position is called "auspicious." For the fourth line to reduce its illness, it must allow the second line to move up quickly, thus achieving "auspiciousness." The fourth line is a yin line in a yin position and is correct, and it is also above the yang line of the fifth line, so there is no error. The line statement for the fifth line is: "Someone may give ten turtle shells, which cannot be avoided, resulting in great good fortune." Hui Dong's own commentary says: once the second and fifth lines change, the hexagram of "Loss" transforms into the hexagram of "Gain," hence the line statement says "someone may give," as if someone from outside is adding to it. The lower trigram is坤, which in the Yi's numbers corresponds to ten, and兑 represents friends, hence "ten friends." The third line and the top line have lost their proper positions; when the third line moves, it forms the trigram Li, which is associated with turtle shells, hence the image of "turtle." The term "ten" refers to the ten types of divine turtles listed in the "Er Ya," namely, divine turtle, spiritual turtle, capturing turtle, precious turtle, literary turtle, divination turtle, mountain turtle, marsh turtle, water turtle, and fire turtle, hence the term "ten friends." "Cannot be avoided" means that human plans do not conflict with divination using turtle shells or yarrow stalks. When the third line and the top line exchange positions, the hexagram becomes "Final Completion," and all six lines are in their proper positions, hence "cannot be avoided, great good fortune." Another interpretation says that from the second line to the fifth line there is the image of the hexagram "Nourishment," which frequently mentions turtles in its line statement, so here it is also referred to as turtles.

上九：弗損益之，無咎，貞吉。注：損極則益，故「弗損益之」，謂損上益三也。上失正之三得位，故無咎貞吉。「利有攸往，得臣無家。」注：謂三往之上，故「利有攸往」。二五已動成益，坤為臣。三變據坤成家人，故「得臣」。上動應三成既濟，則家人壞，故曰「無家」。

The line statement for the top nine (上九) says: "Not reducing or increasing, no blame, uprightness brings good fortune." Hui Dong explains: when reduction reaches its extreme, it turns into increase, so it is said "not reducing or increasing." In terms of the hexagram lines, this means reducing the top nine and increasing the third six. The top nine originally occupies a yin position with a yang, thus losing its proper place; once it moves down to the third position, it attains correctness, hence there is no blame and uprightness brings good fortune. The line statement continues: "It is advantageous to go somewhere, gaining a minister without a family." Hui Dong explains: this refers to the third six moving up to the top position, hence "it is advantageous to go somewhere." The second and fifth lines have already changed to form the hexagram of Gain (益), and within this hexagram, the earth element (坤) in the "Discourse on the Hexagrams" represents ministers. When the third line changes, it is supported by the earth element below, forming the hexagram of the Family (家人), hence "gaining a minister." However, when the top nine moves to correspond with the third six, the entire hexagram becomes the hexagram of Completion (既济), and the structure of the Family hexagram is thus destroyed, hence "without a family."

疏：「巳讀」至「損之」○「巳讀為祀」者，古文省，故鄭《詩譜》云：「孟仲子，子思弟子。」子思論《詩》「於穆不巳」，孟仲子曰「於穆不祀」，知「巳」與「祀」通，故讀為祀。「祀，祭祀」已下虞義也。《釋詁》曰：「祀，祭也。」上為宗廟，經曰「二簋可用享」，謂二居五體觀，以二簋享於宗廟，故祀謂祭祀。「遄，速」，《釋詁》文。「酌」與「勺」同，《說文》曰：「挹，取也。」《坊記》曰：「上酌民言。」鄭注云：「酌，猶取也。」《春秋》僖八年「鄭伯乞盟」，《公羊傳》曰：「蓋酌之也。」訓與《說文》鄭氏同，故云「酌，取也」。

Hui Dong's commentary explains the passage from "Si du" to "Sun zhi" in the annotation of the line "Chu Ji." The annotation reads "Si" as "Si" because ancient script was simplified, omitting radicals. Zheng Xuan's "Po Pu" states that Meng Zhongzi was a disciple of Zisī, and Zisī explained the "Book of Songs" as "Yu Mu Bu Si," while Meng Zhongzi used "Yu Mu Bu Si." This shows that "Si" and "Si" have been interchangeable since ancient times, so here "Si" is read as "Si." The annotation "Si, worship" follows Yu Fan's interpretation. The "Er Ya · Xi Gu" says "Si" is the same as "ji." The position of the top line symbolizes the ancestral temple, and the hexagram statement says "Er Gui can be used for offerings," meaning that line nine in the second position is in the central position, and the whole hexagram has the image of "Guan," using two thin vessels to offer in the ancestral temple, so "Si" is interpreted as worship. "Chuan" is interpreted as "speed," according to the "Er Ya · Xi Gu." "Zhuo" and "Shao" were originally the same character. The "Shuo Wen Jie Zi" explains "yi" as "taking." The "Li Ji · Fang Ji" says "the superior takes the people's words," and Zheng Xuan's commentary says "zhuo" means "taking." The "Chun Qiu" Xi Gong Eighth Year records "Zheng Bo qi meng," and the "Gong Yang Zhuan" explains it as "gai zhuo zhi ye," which is consistent with the "Shuo Wen" and Zheng Xuan's interpretation, so the annotation says "zhuo, taking."

初與四應，初利二速往合五，已得應四。初曰「遄往」，四曰「遄喜」，皆謂二速往五而喜也。陰陽得正，故無咎。二居五，取上益三，故二與上皆云「弗損益之」，謂益二也。酌損上以益三，故曰「酌損之」也。

The initial line nine (初九) and the fourth line six (六四) are originally a corresponding pair. The initial line nine hopes that the second line nine (九二) will quickly ascend to the fifth position to meet with the fifth line, thus enabling itself to properly respond with the fourth line six. Therefore, the line statement of the initial line nine says "go quickly" (遄往), and the line statement of the fourth line six says "quickly there is joy" (遄有喜), both referring to the second line nine rising quickly to the fifth position and thus causing joy. Yin and yang each return to their proper positions, so there is no error. After the second line nine is in the fifth position, it takes the yang of the upper line nine (上九) to benefit the third line six (六三). Therefore, both the line statements of the second line nine and the upper line nine say "not damaging or benefiting" (弗损益之), meaning that the yang is actually increasing the side of the second line nine. By carefully reducing the upper line nine to increase the third line six, the line statement of the initial line nine says "measure the reduction" (酌损之).

○「失位」至「益之」○此虞義也。二失位，當之五得正，故「利貞」。「徵，行」，《釋言》文。震為行，故為徵。二失正體兌，兌為毀折，故云「失正毀折」。二當之五，故云「不征之五則凶」。「不徵」言徵，猶「不如」言「如」，郭璞所謂詁訓義有反覆旁通者也。二之五體益，五辭「或益之」是也。初之上為小，損上之三為大益，故「弗損益之」，謂成既濟也。

The following explanation is from the commentary on the line statement of the second line, from "losing position" to "benefit," based on Yu Fan's interpretation. The second line, being a yang line in a yin place, loses its proper position and should move upward to the fifth position to achieve correctness, hence the line statement says "favorable to uprightness." "Zheng" is interpreted as "movement," as explained in the "Er Ya · Xiyán"; the trigram Zhen represents movement, so Zhen also signifies "zheng." Since the second line has lost its correctness and the lower trigram has become Dui, which represents destruction, the commentary states "losing correctness and destruction." The second line should move upward to the fifth position, so the line statement's "dangerous movement" is interpreted as "not moving to the fifth position would result in danger," meaning that not moving upward to the fifth position would bring peril. Using "not moving" to express "moving" is similar to how ancient texts used "not like" to express "like," which is exactly the phenomenon of reciprocal and related meanings in etymology as mentioned by Guo Pu. When the second line moves up to the fifth position, the entire hexagram becomes "Yi." The line statement of the fifth line, "perhaps benefiting," refers to this movement. The first line moving up to the top position causes only slight loss, while the loss from the top line to compensate for the third line is great, hence it is said "not losing but benefiting." Ultimately, this leads to the state of "Ji Ji," where all six lines are correct.

○「泰乾」至「一人」○此虞義也。乾為人，故泰乾三爻為三人。震為行，泰陽息之卦，三陽並進，故「三人行」。損初九而之坤上，故「損一人」。○「一人」至「一也」○一爻為一人，三則疑謂旅行也，爻不旅行，故稱「一人」，非謂止一爻也。兌朋友講習，故為友。損二之五，益上之三，則六爻各得其應，故云「一人行則得其友」也。「天地壹●」已下繋下文。天地謂泰，乾坤也。乾坤交而成既濟，故「萬物化醇」。一者，天地合也，故云「言致一」也。

From "Tai Qian" to "Yi Ren," the explanation still follows Yu Fan's interpretation. In the "Shuo Gua" text, Qian represents the human form, so the three yang lines in the lower trigram of the "Tai" hexagram, which is Qian, are called "San Ren" (three people). Zhen represents movement, and the "Tai" hexagram signifies the growth of yang energy. The three yang lines are advancing together, so the line statement says "San Ren Xing" (three people walking). By reducing the initial line (Chu Ji) and moving it upward to the upper position of the Kun trigram, it is said "Shen Yi Ren" (reduce one person). Now explaining from "Yi Ren" to "Yi Ye": A single line represents a single person; saying "San" (three) might be misunderstood as traveling together, but a line itself does not travel with others, so it is called "Yi Ren" (one person), not meaning that only one line remains in the hexagram. Dui symbolizes friends discussing and learning from each other in the "Shuo Gua" text, so it takes the image of "You" (friend). By moving the second line (Jiu Er) upward to the fifth position and moving the upper line (Shang Ji) downward to the third position, all six lines find their proper positions, so it is said "Yi Ren Xing Ze De Qi You" (one person walks and finds his friend). As for the quoted text "Tian Di Yi..." (the character here is blurred in the original text), it comes from the "Xi Ci Xia Zhuan." "Tian Di" refers to the "Tai" hexagram, which is Qian and Kun. Qian and Kun interacting form the "Ji Ji" hexagram, so it is said "Wu Wu Hua Chen" (all things transform into purity). The term "Yi" refers to the union of heaven and earth into one, so the "Xi Ci" says "Yan Zhi Yi Ye" (speaking about achieving unity).

○「四謂」至「無咎」○此虞義也。二五為卦主，故「四謂二」。四以陰居陰，得位應初。二祀事遄往，故云「二速上五」。四近於五，故已得承之。二之五，三上覆體坎，坎為疾，陽在五稱喜，六爻皆正則坎不為害，故「損其疾，使遄有喜」也。四得正承五，故無咎。

The explanation from "Four refers to" to "no blame" is also Yu Fan's view. The second line and the fifth line are the main lines of this hexagram, so the commentary says that the subject of the fourth line is the second line. The fourth line, being a yin line in a yin position, is properly placed and corresponds with the first line. The second line is urgently moving upward for the purpose of worship, so the commentary says "the second line moves quickly to the fifth position." The fourth line is adjacent to the fifth position, so after moving upward, it naturally takes over the fifth line. When the second line rises to the fifth position, the third line and the top line each return to their proper positions, restoring the structure of Kan (Water), which represents illness. However, a yang line in the fifth position is called "joy," and since all six lines are properly placed, the Kan (Water) no longer causes harm, so the line statement says "reduce the illness, causing quick joy." The fourth line, being properly placed and ascending to support the fifth line, therefore does not commit any fault.

○「二五」至「雲龜」○此虞義也。在損家而稱益者，以二之五成益，故云「或益之」也。坤數十，兌為朋，故云「十朋」。三動體離，離為龜。馬、鄭釋「十朋之龜」，據《爾雅·釋魚》曰：「一曰神龜，二曰靈龜，三曰攝龜，四曰寳龜，五曰文龜，六曰筮龜，七曰山龜，八曰澤龜，九曰水龜，十曰火龜。」故云「十謂神、靈、攝、寳、文、筮、山、澤、水、火之龜」。《爾雅》之文蓋以釋《易》，故引之。

In explaining the annotation of line six five from "two five" to "cloud turtle," the explanation follows Yu Fan's interpretation. A person is within the hexagram of "Loss" but speaks of "Gain," because after the line nine two ascends to the fifth position, the entire hexagram transforms into "Gain." Therefore, the line statement says "perhaps it benefits." The hexagram of坤 represents ten in the "Book of Changes." The hexagram of兑 represents the image of friends, so it is said "ten friends." When the line six three moves, it forms the structure of the hexagram of离 above, and离 governs turtle shells. Ma Rong and Zheng Xuan explain "ten friends' turtles" based on the classification in the "Shi Ya · Shi Yu": the first is the divine turtle, the second is the spiritual turtle, the third is the capturing turtle, the fourth is the precious turtle, the fifth is the literary turtle, the sixth is the divination turtle, the seventh is the mountain turtle, the eighth is the marsh turtle, the ninth is the water turtle, and the tenth is the fire turtle. Therefore, the annotation says "ten" refers to these ten kinds of turtles: divine, spiritual, capturing, precious, literary, divination, mountain, marsh, water, and fire. This passage in the "Shi Ya" seems originally intended to explain the "Book of Changes," hence the Han scholars cited it as evidence.

一說：兩貝曰朋，朋直二百一十六。《漢書·食貨志》曰：「元龜岠冉，長尺二寸，直二千一百六十，為大貝十朋。」《易》「十朋」者，元龜之直，義亦通也。「弗克違，不違龜筮」者，此增虞義。「不違龜筮」，《表記》文。二五之正，三上易位成既濟，人謀既協，龜墨又順，故「弗克違」。「元，吉」也。「或說」已下，義詳《頤》卦。《益》初至五亦有頤象，卦辭皆云龜，漢儒無說，疑不能明也。

There is another explanation: two shells combined make one 'peng', and one peng is worth 216 coins. The "Hanshu · Shihuo Zhi" records 'Yugran' tortoise shells, which are one foot two inches long, valued at 2,160 coins, exactly equivalent to ten peng shells. The 'ten peng' mentioned in the "Zhou Yi" refers to the value of the 'Yugran' tortoise shell, and this interpretation is also reasonable. As for the phrase 'Fu ke wei, bu wei gui shi', Hui Dong added this explanation beyond Yu Fan's original commentary. The four characters 'bu wei gui shi' come from the "Liji · Biaojì". The second line and the fifth line each return to their proper positions, while the third line and the top line exchange places to form the hexagram "Ji Ji". Since human deliberation has already reached agreement, and the markings on the turtle shell also align, it is said that one cannot contradict the oracle. Here, 'yuan' means 'ji' (auspicious). The text 'or it is said' and following content is explained in detail in the hexagram "Yi". The hexagram "Yi" also has the image of "Yi" from the first line to the fifth line, and both hexagrams mention turtles. Han dynasty scholars did not leave any explanations about this, so we can only keep it in doubt and not force an interpretation.

○「損極」至「貞吉」○「損極則益」，王肅義也。上者損之極，損極則益，故「弗損益之」，《序卦》所云「損而不已則益」是也。「損上益三」已下虞義也。上失正為損咎也，之三得位，故「無咎貞吉」。○「謂三」至「無家」○此虞義也。自內曰往，三之上，故「利有攸往」。二五已動成益，中互坤，故坤為臣。三變則據坤而體家人，是「得臣」也。上動應三，六爻皆正，故成既濟，家人體壞，故曰「無家」。谷永釋此經云：「言王者臣天下，無私家也。」王肅謂得臣則萬方一軌，故「無家」也。

From "loss reaches its extreme" to "keeping fidelity brings good fortune," the explanation of "loss reaches its extreme then benefit follows" comes from Wang Su. The sixth line at the top is at the extreme of loss, and when loss reaches its extreme, it turns into benefit, so it says "not losing nor benefiting." This is what the "Sequence of Changes" explains: "if loss continues without end, benefit must follow." The explanation "loss above benefits the third" and onwards is from Yu Fan. The sixth line at the top is a yang line in a yin position, losing its proper place, which is the mistake caused by loss. Once it moves down to the third position, it becomes proper, so there is no mistake and keeping fidelity brings good fortune. Regarding "referring to the third" to "no family," this also comes from Yu Fan. Going from the inner trigram to the outer trigram is called "going." The sixth line at the third position moves upward to the top position, so "it is advantageous to go." The second and fifth lines have already changed to form "Benefit," and in between, the earth trigram emerges. Earth in "Exposition of the Trigrams" represents subjects. When the sixth line at the third position changes, it relies on the earth trigram to form "Family," which is "gaining subjects." When the sixth line at the top moves to respond to the sixth line at the third, all six lines become proper to form "Completion," and the structure of "Family" thus disintegrates, so it says "no family." Han dynasty official Gu Yong explained this passage: a ruler governs the people of the world as subjects, so there is no private family of his own. Wang Su thought that gaining subjects brings unity to the world's policies, hence calling it "no family."

巽宮三世卦，消息正月。

According to Jing Fang's eight palaces arrangement, the hexagram "Yi" (Benefit) belongs to the Xun palace as the third generation hexagram. According to the Han dynasty Yi Jing theory of hexagram qi, it corresponds to the month of the beginning of the year in the lunar calendar. The term "message and retreat" refers to the waxing and waning of yin and yang in the twelve great hexagrams. The first month of the lunar calendar corresponds to the hexagram "Tai" (Great Benefit), which represents the communication between heaven and earth and the sprouting of all things. The hexagram "Yi" draws its qi from this seasonal energy.

《益》：利有攸往。注：否上之初，與恆旁通。損上益下，其道大光。二利往應五，故「利有攸往，中正有慶」也。「利涉大川。」注：謂三失正，動成坎體渙，坎為大川，故「利涉大川」。渙，舟楫象，「木道乃行」也。

The Hexagram of Benefit states: "It is advantageous to go somewhere." Hui Dong's own commentary says: This hexagram comes from the upper ninth line of the hexagram of Oppression moving down to the first position, and it is mutually connected with the hexagram of Constancy. The yin and yang lines are opposite in each of the six lines. The yang line from the upper position moving down to the first position is exactly "reducing from above to benefit below," so the Commentary on the Judgment says "its way is greatly bright." Nine two is advantageous to move upward to correspond with nine five, hence "it is advantageous to go somewhere," and the Commentary on the Judgment also says "the middle and the correct position bring good fortune." The Hexagram statement "it is advantageous to cross a great river" is explained in the self-commentary as: Six three loses its correct position; once it moves, it forms the structure of Kan, thus having the image of Dispersal. Kan represents a great river, so "it is advantageous to cross a great river." Dispersal is the image of boats and rafts, so the Commentary on the Judgment continues saying "the wooden path can be traveled."

疏：「否上」至「慶也」○此虞義也。否上爻之初成益，虞注否上九曰「否終必傾，下反於初成益」是也。與恆旁通，又兩象易也。上之初，故「損上益下」。乾為大明，以乾照坤，故「其道大光」。五乾中正，二利往應之，故「利有攸往」。乾為慶，故「中正有慶」也。

The passage explains the commentary from "Fu" to "Celebration" using Yu Fan's interpretation. The "Fu" hexagram, when its top line moves down to the initial position, becomes the "Yi" hexagram. Yu Fan comments on the top line of "Fu" saying, "When the path of Fu reaches its end, it must collapse; when the top line returns to the initial position, it becomes 'Yi'." This refers precisely to this transformation. "Yi" and "Heng" are mutually connected; at the same time, these two hexagrams are "two-image transformations," meaning that the upper and lower trigrams are reversed. Therefore, when the top line moves down to the initial position, it is said to be "reducing from above to benefit below." The trigram Qian represents the great brightness, with the light of Qian shining upon the body of Kun, so the "Commentary on the Judgment" says, "its path is greatly bright." The line nine in the fifth position is a line of Qian, occupying the central and correct position; nine in the second position is favorable for moving upward to correspond with it, hence "favorable for going somewhere." Qian also represents good fortune, so it is said, "centered and upright brings celebration."

○「謂三」至「行也」○此虞義也。三陰失位，動而成坎，有渙象。坎水為大川，乾為利，故「利涉大川」。「舟楫之利以濟不通，蓋取諸渙」，故渙，舟楫象。巽木得水，故「木道乃行」也。

The commentary from "speaking of three" to "movement" is still based on Yu Fan. The sixth line in the third position has a yao of yin in a yang position, thus being out of alignment. When it moves, it forms the structure of Kan, and the whole hexagram then takes the image of Huan. Kan represents water and a great river, while Qian represents benefit. Therefore, it says "favorable to cross a great river." The "Great Treatise" in the lower transmission mentions "the benefit of boats and rafts in crossing impassable waters, which is derived from Huan," showing that Huan indeed represents the image of boats and rafts. The lower trigram is Xun, representing wood. Wood can float and move with water, so the "Commentary on the Judgment" says "the way of wood is then able to move."

初九：利用為大作，元吉，無咎。注：大作謂耕播，「耒耨之利，蓋取諸此」也。坤為用，乾為大，震為作，故「利用為大作」。體復初得正，故「元吉無咎」。震，三月卦，「日中星鳥，敬授民時」，故以耕播也。

The first line statement says: "It is advantageous to carry out great work, originally auspicious, without blame." Hui Dong explains that "great work" refers to agricultural activities such as plowing and sowing. The "advantage of plow and hoe" mentioned in the "Commentary of the Great Treatise" is derived from this hexagram. In the "Discourse on the Hexagrams," the earth hexagram governs "use," the heaven hexagram governs "greatness," and the thunder hexagram governs "work," hence the phrase "advantageous for great work." The first line is located in the lower trigram, which corresponds to the first line of the hexagram of "Returning," and since it is a yang line in a yang position, it is correct, thus "originally auspicious, without blame." The thunder hexagram corresponds to the third month of the lunar calendar. The "Shang Shu · Yao Dian" mentions "the sun at noon, the star bird" and "respecting the timing of the people," referring to the timing of spring equinox, so "great work" is realized as sowing and planting.

六二：或益之十朋之龜，弗克違，永貞吉。注：謂上從外來益初也，故「或益之」。二得正，遠應利三之正，已得承之。坤數十，損兌為朋，謂三變離為龜，故「十朋之龜」。坤為永，上之三得正，故「永貞吉」。「王用亨於帝，吉。」注：震稱帝，王謂五。否乾為王，體觀象祭祀。益，正月卦，王用以郊天，故「亨於帝」。得位故吉。

The line statement for the second line says: "Perhaps one gains a tortoise worth ten friends, unable to be avoided, maintaining sincerity brings good fortune." Hui Dong's self-commentary explains that this refers to the ninth line from the outer trigram descending to enhance the first line, hence "perhaps one gains." The second line, being a yin line in a yin position and properly aligned, corresponds with the fifth line from a distance, and also benefits the third line to return to the correct position. Thus, it can ascend to support the yang line. The trigram坤 represents ten in the Book of Changes, and the trigram兑 in the卦 of 损 takes the image of friends. The third line changes once to form the trigram离, which represents a tortoise, hence the term "tortoise worth ten friends." The trigram坤 also signifies enduring, and the ninth line descending to the third position with each line properly aligned, hence "maintaining sincerity brings good fortune." The line statement also says, "The king offers sacrifices to the deity, resulting in good fortune." Self-commentary explains that in the Sayings on the Trigrams, the trigram震 is called "deity"; "king" refers to the fifth line. The trigram乾 in the卦 of 否 represents the king, and the entire卦 has the image of 观, which is associated with worship. The卦 of 益 corresponds to the first month of the summer calendar, when the king performs a ritual to the heavenly deity, hence "offering sacrifices to the deity." Since the fifth line is in the proper position, it results in good fortune.

六三：益之用凶事，無咎。注：坤為事，三多凶，上來益三得正，故「益用凶事無咎」。「有孚中行，告公用圭。」注：公謂三。三動體坎，故「有孚」。震為行，初至四體復，故曰「中行」。震為告，坤為用，乾為圭，上之三，故「告公用圭」。禮，含者執璧將命，賵者執圭將命，皆西面坐，委之宰，舉璧與圭，此凶事用圭之禮。

The line statement for the sixth trigram, third line says: "Using the benefit for calamitous affairs brings no blame." Hui Dong's own commentary states: "The trigram坤 (Earth) in the 'Exposition of the Trigrams' governs affairs. The third line follows the general rule in the 'Great Treatise' that 'there are many calamities'; the ninth line at the top comes down to enhance the third line, bringing it back to the correct position. Therefore, using it for calamitous affairs does not result in blame." The line statement also says: "With sincerity in the middle, the public uses the jade bi." Hui Dong's own commentary states: "The 'public' refers to the third line. When the third line moves, it forms the trigram坎 (Water), which governs sincerity, hence 'with sincerity.' The trigram震 (Thunder) governs action. From the first line to the fourth line, it forms the trigram《复》 (Returning), and the fourth line of 《复》 says 'acting in the middle alone returns,' hence 'acting in the middle.' The trigram震 also governs communication, the trigram坤 governs use, and the trigram乾 governs the jade bi. The ninth line at the top comes down to the third position, hence 'the public uses the jade bi.' According to ritual, those who present jade bi to the family of the deceased face west and hand over the gift to the family steward, raising the bi. Those who present carriages and horses present the bi, also facing west and handing over the gift to the family steward, raising the bi. This is the ritual of using the jade bi in calamitous affairs."

六四：中行，告公從。注：體復四，故亦云「中行」。三為公，震為從。三上失位，四利三之正，已得從初，故「告公從」。「利用為依遷邦。」注：坤為邦，「遷，徙」也。三動坤徙，故「利用為依遷邦」。《春秋傳》曰：「我周之東遷，晉鄭是依。」

The line statement for the fourth line says: "To act in the middle, to inform the public and follow." Hui Dong's own commentary states: The fourth line is in the position of the fourth line of the hexagram "Fu" (Return). The fourth line of "Fu" says "To act in the middle, to return alone," so here it is also called "to act in the middle." The third line represents the public, and the Zhen trigram (Thunder) is the master who follows. Both the third line and the top line have lost their proper positions. The fourth line is beneficial in guiding the third line back to its proper position, and itself can follow the first line, hence it is said "to inform the public and follow." The line statement also says "It is advantageous to rely on and move the state." Hui Dong's own commentary states: The Earth trigram in "Shuo Gu" (Exposition of the Trigrams) represents the state. "Move" is interpreted as "to move or transfer." When the third line moves, the Earth trigram follows and moves, hence it is said "It is advantageous to rely on and move the state." The "Zuo Zhuan" records that the Zhou royal house moved eastward, relying entirely on the support of the states of Jin and Zheng, which precisely confirms this line statement.

九五：有孚惠心，勿問，元吉。注：謂三上也。震為問，三上易位，三五體坎，已成既濟，坎為心，故「有孚惠心，勿問，元吉」。《象》曰：「勿問之矣。」「有孚惠我德。」注：坤為我，乾為德，三之上體坎為孚，故「惠我德」。《象》曰：「大得志也。」

The line statement for the fifth line says: "With sincerity and benevolence in the heart, there is no need to inquire, and it is the highest good fortune." Hui Dong's self-commentary explains that this refers to the interaction between the sixth line in the third position and the ninth line at the top. The trigram Zhen (Thunder) is the subject of inquiry; after the third line and the top line exchange positions, from the third line to the fifth line forms the trigram Kan (Water), and the entire hexagram becomes the hexagram Ji Ji (Completion). In the Book of Changes, Kan represents the heart, so it is said that one has sincerity and benevolence in the heart, and thus there is no need for inquiry, resulting in great good fortune. Therefore, the Small Image Commentary says, "There is no need to inquire." The next part of the line statement is "With sincerity and benevolence, I bestow my virtue." Hui Dong's self-commentary explains that Kun (Earth) represents "I," and Qian (Heaven) represents virtue; when the sixth line in the third position ascends to the upper position and forms the trigram Kan (Water), Kan represents sincerity, so it is said that one bestows sincerity upon my virtue. Therefore, the Small Image Commentary says, "It is a great fulfillment of one's aspirations."

上九：莫益之。注：「莫，無」也。自非上，無益初者，故「莫益之」。「或擊之。」注：上不益初，則以剝滅乾，艮為手，故「或擊之」。「立心勿恆，凶。」注：旁通恆，益初體復心。上不益初，故「立心勿恆」。傷之者至，故凶。

The line statement "There is no benefit." Hui Dong's own commentary says: "Mò" is interpreted as "wu" (none). Apart from the top line (Shang Jiū), no one can benefit the first line (Chu Jiū). Now, since the top line refuses to provide benefit, it is said "There is no benefit." The line statement "Someone strikes it." Self-commentary: Since the top line does not benefit the first line, the yin energy gradually consumes the yang lines to form the hexagram "Bo." Thus, "Bo" comes to destroy the Qian hexagram. The upper trigram of "Bo" is Gen, which in "Shuo Gu" is associated with the hand, so it is said that someone strikes it. The line statement "Establishing a mind without constancy, calamity." Self-commentary: "Yi" and "Heng" are mutually related hexagrams. "Yi" forms the hexagram "Fu" starting from the first line. The "Tuan Zhuan" of "Fu" says "Restoring the heart of heaven and earth." Since the top line refuses to benefit the first line, the mind established cannot be constant, hence "Establishing a mind without constancy." Those who harm it follow, thus resulting in calamity.

疏：「大作」至「播也」○此虞義也。《尚書·堯典》曰：「平豑東作。」《周語》虢文公曰：「民之大事在農。」故云「大作謂耕播」。《繋下》曰：「斵木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。」故云「耒耨之利取諸此」也。《九家易》曰：「陰者起遘終坤，萬物成孰，成孰則給用，故坤為用。」震作足，故為作。乾為利，故「利用為大作」。

The passage explains the annotation from "Da Zuo" to "Bo Ye" regarding the initial line "Chu Jiou," using Yu Fan's interpretation. The Book of Documents, Yao Dian, says "Ping Xian Dong Zuo," referring to the beginning of spring when farming starts. The Guoyu, Zhou Yu, mentions that Governor Guo Wen Gong says "the people's major affairs are farming." Therefore, the annotation interprets "Da Zuo" as plowing and sowing. The Xici Xia Zhuan says that cutting wood to make a plowshare and bending wood to make a plow are used to teach the people, symbolizing the hexagram Yi. Hence, the annotation says "Le Nou Li" is derived from this. The Ji Jia Yi explains that yin energy begins to grow from the hexagram Gou and ends at Kun, through which all things mature and become available for use, so Kun takes the image of "use." In Shuo Gua, Zhen represents "making feet," hence the meaning of "making." Qian represents benefit, so together they say "beneficial use is the great making."

《乾鑿度》曰：「坤變初六，復曰正陽在下，為聖人。」故體復。初得正，復「崩來無咎」，「初九無祇悔元吉」，故「元吉無咎」。震，四正方伯卦，鄭注《易通卦驗》云：「春分於震直初九，清明於震直六二，穀雨於震直六三。」故震三月卦。「日中星鳥」、「敬授民時」，皆《尚書·堯典》文，所以證大作耕播之時也。

The *Yi Wei · Qian Zao Du* says that the initial line of the *Kun* hexagram, when transformed, becomes the *Fu* hexagram, which is called "the return of the righteous yang at the bottom," symbolizing the sage. Therefore, the commentary says that the initial line of *Qian* is "in harmony with *Fu*." The initial line of *Qian* is yang in a yang position, thus achieving correctness. The *Fu* hexagram statement says "the righteous yang comes back without blame" (the modern text reads "the righteous yang comes back without blame"), and the initial line of *Fu* says "no great regret, original good fortune," so here it is said "original good fortune, no blame." *Zhen* is the hexagram representing the four cardinal ministers, governing the eastern season. Zheng Xuan's commentary on *Yi Wei · Tong Gua Xian* says that the qi of the spring equinox corresponds to the initial line of *Zhen*, the qi of Qingming corresponds to the second line of *Zhen*, and the qi of Gu Yu corresponds to the third line of *Zhen*. Therefore, *Zhen* corresponds to the third month of the lunar calendar. The phrases "the sun is at its zenith and the star bird is in the sky" and "respecting the timing for the people" both come from *Shang Shu · Yao Dian*. Hui Dong cites them to confirm the timing for plowing and sowing.

○「謂上」至「貞吉」○此虞義也。《象》曰：「或益之，自外來也。」故云「謂上從外來益初」也。二遠於五而得位正應，故「得正」。遠應三失位，故「利三之正」。陰利承陽，故「已得承之」。《繋上》云「天九地十」，故坤數十。益不通損而云「損兌」者，案損六五爻辭與益二略同，虞氏彼注云「謂二五已變成益，故或益之」，損而不已必益，故兼損象言也。

The commentary on line six-two from "Wèi Shàng" to "Zhēn Jí" is explained according to Yu Fan's interpretation. The "Small Image Commentary" says, "Some is added, coming from outside," so the commentary explains that this refers to the nine at the top coming down from the outer trigram to enhance the nine at the beginning. Although six-two is far from nine-five, its position is appropriate and it corresponds properly with five, so it is said "to have the right position." It has a distant responding line, and six-three is out of position, so it is advantageous for six-three to return to the right position. A yin line benefits by supporting a yang line, so it is said "it has already received support." The "Great Treatise" of the "Transmission" says "heaven is nine, earth is ten," so kūn is numerically ten. The hexagram "Yì" does not communicate with "Sǔn," but the commentary says "loss of the lake," because the line statement of six-five in "Sǔn" is largely the same as that of six-two in "Yì." Yu Fan's commentary on six-five in "Sǔn" says, "two and five have already changed into 'Yì,' so it is said 'some is added.' " Reduction inevitably turns into increase, so here it refers to the image of "Sǔn" hexagram.

兌二陽息坤，故為朋。三變體離，離為龜，故「十朋之龜」。十朋義見損卦。雲坤用六「利永貞」，故為永。上之三，六爻皆正，故「永貞」。損六五，乾也，故云「元吉」；益六二，坤也，陰承陽則永，故云「永貞吉」也。

The trigram Dui is formed by two yang lines growing out of the body of the trigram Kun, hence representing the image of friends. When the line six in the third position changes, it forms the trigram Li, which is associated with tortoise shells, thus the term 'ten friends' is used. The meaning of 'ten friends' has already been explained in the hexagram Shen. The annotation mentions that the hexagram Kun, when using all sixes, has the phrase 'favorable for enduring uprightness,' so Kun carries the meaning of 'enduring.' The line nine at the top moves down to the third position, resulting in all six lines being properly aligned, hence 'enduring uprightness.' In the hexagram Shen, the line six in the fifth position corresponds to Qian, so the line statement says 'original good fortune'; in the hexagram Yi, the line six in the second position corresponds to Kun, and a yin line can maintain uprightness by supporting a yang line, hence the line statement says 'favorable for enduring uprightness.'

○「震稱」至「故吉」○「帝出乎震」，故震稱帝。否乾為王，故王謂五。乾以君之，故為王也。觀，禘祭天神之卦，二至上有觀象，故「體觀象祭祀」。此上虞義也。孟喜卦圖益正月之卦。《易乾鑿度》曰：「孔子曰：益者，正月之卦也。天氣下施，萬物皆盛。言王者法天地，施正教而天下被陽德，蒙王化，如美寳莫能違害，永貞其道，咸受吉化，德施四海，能繼天道也。王用亨於帝者，言祭天也。三王之郊，一用夏正。天氣三微而成一著，三著而成一體。方此之時，天地交，萬物通，故泰益之卦皆夏之正也。此四時之正，不易之道也。」

The commentary explains the latter part of the note on line six two, from "Zhen is called" to "thus it is auspicious." The "Say of the Trigrams" states "The Emperor comes forth from Zhen," so Zhen can be called "Emperor." In the "Gua" of "Pu," the Qian trigram represents the ruler, so "Wang" refers to nine five. The "Wenyan" says Qian "acts as a ruler," hence Qian represents the ruler. "Guan" is the hexagram representing the ancestral worship of heaven, and from line two to the top line there is the image of "Guan," so the commentary says "the body has the image of Guan and worship." All these are Yu Fan's views. According to Meng Xi's hexagram calendar diagram, "Yi" is the hexagram corresponding to the first lunar month. The "Yi Wei · Qian Zao Du" records Confucius' words saying that "Yi" is the hexagram of the first lunar month, with the heavenly energy descending and giving out, thus causing all things to flourish. This refers to the ruler emulating heaven and earth, practicing correct teachings, so that all under heaven receive the virtue of the yang energy and the ruler's influence, like precious treasures that no one can harm. Holding firmly to this correct path, everyone receives auspicious teachings, and the virtue spreads throughout the four seas, enabling the continuation of the heavenly way. The phrase "the ruler uses sacrifice to the Emperor" refers to the worship of heaven. In the Xia, Shang, and Zhou dynasties, the sacrificial rites at the capital were all held in the first lunar month. The heavenly energy undergoes three subtle movements to form one significant change, and three significant changes form a whole. At this time, heaven and earth communicate, and all things are unimpeded, so both the "Tai" and "Yi" hexagrams correspond to the first lunar month. This is the correct path of the four seasons, an unchanging constant.

若然，「王用亨於帝」乃郊天之祭，故蔡邕《明堂月令論》曰：「易正月之卦曰泰，其經曰王用亨於帝吉。孟春令曰：乃擇元日祈谷於上帝。是郊天享帝之事也。」爻辭，文王所作，所云王者乃夏商之王，三王郊用夏正故也。後儒據此謂文王郊天事，此誤以周公作爻辭而附會其說也。

So "Wang used to offer sacrifices to the Emperor" refers to the ritual of offering sacrifices to Heaven at the capital. Therefore, Cai Yong in his "Discussion on the Bright Hall and the Monthly Ordinances" says: The hexagram corresponding to the first month of the year in the "Zhou Yi" is "Tai," and the text of the hexagram "Yi" says "Wang used to offer sacrifices to the Emperor, auspicious." The "Monthly Ordinances" also states in the first month of the year, "Then select the first day of the new year to pray for grain to the Supreme Deity," which clearly refers to the ritual of offering sacrifices to Heaven. The line statements come from King Wen's hand, and the "Wang" mentioned there refers to the kings of Xia and Shang dynasties, because the three dynasties used the Xia calendar's first month for their sacrificial rites. Later scholars mistakenly believed that King Wen performed the ritual of offering sacrifices to Heaven, which is an error arising from taking the line statements as the work of Duke Zhou and then elaborating upon this mistake.

案虞溥《江表傳》曰：嘉禾元年冬，群臣奏議宜修郊祀。權曰：「郊祀當於土中，今非其所，於何施此。」重奏曰：「王者以天下為家，昔周文王郊於酆鎬，非必土中。」權曰：「武王伐紂，即阼於鎬京而郊其所也。文王未為天子，立郊於酆，見何經典。」

The "Jiangbiao Zhuan" by Yu Pu records that during the first year of the Jiahe era of the Sun Wu state, the ministers submitted a memorial, advocating that the ceremony of sacrificing at the outskirts of the capital should be held. Sun Quan said: The ceremony of sacrificing at the outskirts of the capital should be held in the central area of the world. Now this place is not that area, how can we hold the ceremony here? The ministers submitted another memorial, saying: The sovereign rules the world as his home. In the past, King Wen of Zhou held the ceremony of sacrificing at the outskirts of the capital in the area of Feng and Hao. It is not necessarily required to be in the central area of the world. Sun Quan said: After King Wu defeated the Shang king Zhou, he ascended the throne in Haojing, and then held the ceremony of sacrificing at the outskirts of the capital at that location. King Wen was not yet the Son of Heaven at that time, so how can it be said that he held the ceremony of sacrificing at the outskirts of the capital in Feng? Where is there a classic that records this?

復奏曰：「伏見《漢書·郊祀志》，匡衡奏從甘泉、河東郊於酆。」權曰：「文王性謙讓，處諸侯之位，明未郊也。經傳無明文，匡衡俗儒意說，非典籍正義，不可用也。」是言無文王郊天之事，而此經「王用亨於帝」為夏商之王明矣。「得位故吉」亦虞義也。享帝而稱吉者，不敢以其私事上帝之義也。

The ministers again submitted a memorial stating: We have seen in the "Book of Han · Records of Sacrifices to the Altar of the State," that Kang Heng once suggested moving the worship of the earth from Ganyuan and Hedong to Feng for the state sacrifice. Sun Quan said: King Wen was naturally humble and courteous, holding the position of a feudal lord, obviously not having performed the ceremony of sacrificing to Heaven. There is no clear statement in the classics, and Kang Heng's suggestion was merely the speculative opinion of a vulgar scholar, not the correct interpretation of the classics, and therefore should not be adopted. These words show that there was no instance of King Wen sacrificing to Heaven. Thus, the "Wang used to offer sacrifices to the Emperor" in the "Yi" hexagram is clearly referring to the kings of Xia and Shang. The final sentence of the commentary, "It is auspicious because he is in the right position," also comes from Yu Fan. Offering sacrifices to the Supreme Deity and calling it "auspicious" is meant to express the idea of "not daring to use personal matters to serve the Supreme Deity."

○「坤為」至「無咎」○此虞義也。坤致役，故為事。「三多凶」，下《繋》文，彼文又云「其柔危，其剛勝邪」。上來益三得正，是以剛稱其位，故「益用凶事無咎」。凶事謂喪事。喪事有進無退而云「益」者，以喪禮哀死亡，是益之之義也。

The explanation of the annotation for line six in the third hexagram, from "Kun represents" to "no blame," follows Yu Fan's interpretation. The "Sayings on the Hexagrams" explains that Kun represents "causing labor," so Kun takes the image of affairs. The phrase "the third is often dangerous" comes from the lower part of the "Great Treatise." It continues to say, "its softness is dangerous, but its strength can prevail," meaning that if the third line is occupied by a soft (yin) element, it is dangerous, but if it is occupied by a strong (yang) element, it can be appropriate. The top line comes down to support the third line, bringing it back to the correct position. This is precisely when a yang element is in harmony with its position, so even in a dangerous situation, there is no blame. The term "dangerous situation" refers to funeral matters. Funeral rites only involve moving forward, not retreating, yet here it says "increase," because the expression of mourning for the deceased itself is a form of increase.

○「公謂」至「之禮」○《乾鑿度》曰「三為三公」，故知公為三。坎為孚，三動體坎，故「有孚」。震為作足，故為行。復「中行獨復」，中行謂初，初至四體復，故曰「中行」。震善鳴，故為告。乾為玉，故為圭。三為公，上之三，故告公用圭。此上虞義也。「禮，含者執璧將命，賵者執圭將命，皆西面坐，委之宰，舉璧與圭」者，皆《雜記》文。此諸侯相含且賵，經云凶事，此凶事用圭之禮，故引以為證也。

The explanation from "Gong wei" to "zhi li" in the latter half of the commentary on the sixth line three is as follows. The "Yi Wei · Qian Zao Du" states "three is the Three Grand Ministers," indicating that the "Gong" in the line statement refers to the sixth line three. Kan represents sincerity and trust, and since the sixth line three moves to form the Kan structure, it is said "there is sincerity." Zhen is described in "Shuo Gua" as "making feet," hence the meaning of movement and walking. The sixth line four of the "Fu" hexagram says "the middle path alone returns," where "the middle path" refers to the first line. Here, from the first line to the fourth line forms the "Fu" structure, so it is also called "the middle path." Zhen is also good at making sounds, hence the image of communication; Qian represents jade, hence the image of the jade bi. The sixth line three is "Gong," and the upper ninth line moves down to the third position, hence "Gong uses the bi." All of this is Yu Fan's interpretation. As for the passage "according to ritual, those who present jade with the body are to hold the bi and perform the ceremony, those who present carriages and horses are to hold the bi and perform the ceremony, all facing west and sitting, delivering the gifts to the family steward, and raising the bi and the bi," these words are entirely from the "Li Ji · Za Ji." It discusses the practice of presenting jade with the body and other funeral gifts among princes. The line statement speaks of "funeral affairs," indicating that this is the ritual of using the bi in funeral ceremonies, hence it is cited as supporting evidence.

○「體復」至「公從」○此虞義也。復六四「中行獨復」，四體復，故云「中行」。閔二年《春秋傳》曰：「太子奉冢祀，故曰冢子。君行則守，有守則從。」震長子主器，故為從。三上失位，四利三之正復四，《象》曰「中行獨復，以從道也」，故云「已得從四」。三為公，故「告公從」也。

The explanation of the line statement for the sixth line in the fourth position of the hexagram "Yi" continues according to Yu Fan. The line statement of the sixth line in the fourth position of the hexagram "Fu" says "middle movement alone returns." The sixth line in the fourth position of "Yi" is in the same position as the sixth line in the fourth position of "Fu," so it is also called "middle movement." The "Zuo Zhuan" records that the crown prince presides over the great ancestral sacrifice, so he is called the "zongzi"; when the king travels, the crown prince remains behind, but if someone remains behind, the crown prince accompanies him. Zhen represents the eldest son, who is in charge of the ancestral vessels, so it takes the image of accompanying. The third line and the top line are both out of position, and the sixth line in the fourth position is favorable for allowing the third line to return to its proper position. The "Small Image Commentary" of the sixth line in the fourth position of "Fu" says "middle movement alone returns, following the way," so the commentary says "already following the fourth." The third line is called "the public," so the line statement says "informing the public to follow."

○「坤為」至「是依」○坤為土，為民，民以土服，故為邦。「遷，徙」，《釋詁》文，謂遷國也。三體坤，三動坤徙，故「利用為依遷邦」也。此上虞義也。《春秋傳》曰「我周之東遷，晉鄭焉依」者，隱六年傳文；《外傳》曰「晉鄭是依」，引之以證「依遷邦」之義也。四為諸侯，猶周之晉鄭；若然，「告公從」猶周之七姓從王也。此遷邦當指《商書序》云盤庚五遷，是有遷邦之事也。

The explanation of the latter part of the annotation for line six four, from "Kun represents" to "is based on," states that Kun represents land and also the people. The people rely on the land and thus submit to it, so Kun takes the image of a state or country. "Migration" is interpreted as "moving," derived from the "Er Ya · Shi Gu," here referring to the movement of a capital. Line six three is within the body of Kun. When line six three moves, the entire body of Kun follows and migrates, hence it says "it is advantageous to rely on and migrate the state." This is Yu Fan's interpretation. The cited phrase "when our Zhou moved east, Jin and Zheng relied on us" comes from the "Zuo Zhuan · Yin Gong Sixth Year." The "Guoyu" version reads "Jin and Zheng relied on us." Hui Dong cites this to confirm the meaning of "rely on and migrate the state." Line four represents the position of the feudal lords, similar to the states of Jin and Zheng during the Zhou dynasty. In this context, "inform the king and follow" is like the seven clans of the Zhou dynasty following the royal house during its eastern migration. The migration of the state here refers to Pan Geng's five relocations of the capital recorded in the "Shangshu · Shangshu Xü," which is the actual historical instance of moving the state.

○「謂三」至「之矣」○此虞義也。五為卦主，「爻象動內，吉凶見外」，三上易位，成既濟之功，故九五爻辭謂三上也。「問言而以言」，震為言，故為問。《周書·諡法》曰「愛民好與曰惠」，損上益下，故曰惠。三上易位，體坎成既濟，坎為孚，在益之家，故「有孚惠心」。「卜不習吉」，故「勿問元吉」。《象》曰「勿問之矣」，所以著元吉之義也。

The explanation of the line statement for the Nine in the Fifth, from "Wèi sān" to "zhī yǐ," follows Yu Fan's interpretation. The Nine in the Fifth is the main line of this hexagram. The Great Treatise says, "The line image moves within, and good or bad fortune is revealed externally." When the third line and the top line exchange positions, they accomplish the achievement of the hexagram of "Already Achieved," so the line statement of the Nine in the Fifth actually speaks about both the third and the top lines. The Great Treatise also says, "Ask and respond with words," and since the Zhen trigram is associated with speech, the Zhen image also represents "asking." The "Explanation of the Posthumous Titles" in the "Lost Book of Zhou" says, "Loving the people and being generous is called 'Hui.'" The top line reduces itself to benefit the lower lines, which is precisely "Hui." When the third and top lines exchange positions, they form the Kan trigram, resulting in the hexagram of "Already Achieved." The Kan trigram represents sincerity, and since the Nine in the Fifth is within the hexagram of "Benefit," it is said, "With sincerity and a benevolent heart." The Book of Documents says, "Divination does not favor the unskilled." Since it is already auspicious, there is no need for further divination, so it says, "Do not ask, original auspiciousness." The Small Image Commentary says, "Do not ask," which clearly emphasizes the importance of "original auspiciousness."

○「坤為」至「志也」○此虞義也。坤為身，《釋詁》曰「身，我也」，故為我。乾陽為德，「民說無疆」，故「有孚惠我德」。《象》曰「大得志也」，此著既濟之功成也。○「莫無」至「益之」○此虞義也。爻義不言上益三而云益初者，據《繋辭》專論益自否來也。《詩·殷其靁》云「莫敢或皇」，鄭箋云「無敢或閒暇時」，故知「莫，無」也。

The explanation of the latter part of the annotation on nine in the fifth line, from "Kun represents" to "will," still follows Yu Fan's view. Kun represents the self. The "Er Ya · Xigǔ" says "self" is "I," so Kun takes the image of "I." The yang of Qian represents virtue. The "Commentary on the Judgment" says "the people are pleased without limit," so it says "with sincerity, I bestow my virtue." The "Small Image Commentary" says "great realization of will," clearly indicating that the achievement of the "Ji Ji" hexagram has been completed. The explanation of the annotation on nine at the top, from "Mo wu" to "Yi zhi," also comes from Yu Fan. The meaning of the line does not say that nine at the top increases six in the third, but rather increases nine at the beginning. This is based on the "Great Treatise" which discusses the hexagram "Yi" originating from the hexagram "Pǐ." The "Shi Jing · Yin Qi Lei" contains the line "Mo gan or huang," and Zheng Xuan's commentary explains it as "dare not have a moment of leisure," showing that "Mo" is "wu."

損益，盛衰之始。益自否來，否終則傾，故上必益初，所謂「安其身而後動，易其心而後語，定其交而後求」，自上下下，民說無疆，君子修此三者，故全也。傾否之道自非上無益初者，故「莫益之」。否之上九「先否後喜」，所以基益之盛；益之上九「立心勿恆」，所以極否之衰。損益盈虛，與時偕行之義也。

Reduction and increase are the starting points of decline and rise. The hexagram "Yi" comes from "Pǐ". When "Pǐ" reaches its end, it must collapse, so the top line must descend to benefit the first line. The "Great Treatise" says, "First secure oneself before acting, first calm the mind before speaking, first establish relations before making a request," which explains this principle. The superior person humbles himself to accommodate the lower, and the people are endlessly joyful. Thus, the gentleman cultivates these three things and can be complete. To overturn the blocked situation of "Pǐ", no one except the top line (Shàng Jiǔ) can benefit the first line (Chū Jiǔ). Now the top line refuses to do so, hence it is said, "No benefit is given." The top line of "Pǐ" says, "First blockage, then joy," which lays the foundation for the prosperity of "Yi." The top line of "Yi" says, "Establish the mind without constancy," which pushes the decline of "Pǐ" to its extreme. Reduction and increase, fullness and emptiness, are inherently in motion with the changing circumstances.

○「上不」至「擊之」○此虞義也。上不益初則消四及五成剝，故「以剝滅乾」。剝艮為手，故「或擊之」。○「旁通」至「故凶」○益初至四體復，「復其見天地之心」，故「體復心」。恆體震巽，震巽特變，終變成益。九三「立不易方」，變而失位，「或承之羞」，故「立心勿恆」。「勿，網」也。上不益初，民莫之與，傷之者至，故凶也。

The explanation of the annotation for line six, "Upper Nine," from "Upper not" to "strike it," follows Yu Fan's interpretation. Upper Nine refuses to increase the strength of Lower Nine, allowing the yin energy to gradually erode through the fourth and fifth lines, forming the hexagram "Splitting." Therefore, it is said, "by splitting the Heaven." The upper trigram of "Splitting" is Gen (Mountain), which represents a hand, so it is said, "someone comes to strike it." Now explaining from "mutual transformation" to "thus, it is凶 (unfavorable)." The hexagram "Increase" forms the hexagram "Returning" from its first to fourth lines. The "Commentary on the Judgment" of "Returning" says, "returning to see the heart of Heaven and Earth," so the annotation refers to "body returns to the heart." The hexagram "Constant" is composed of Zhen (Thunder) and Xun (Wind). Zhen and Xun each undergo change, eventually transforming into "Increase." The "Small Commentary" of "Constant" line three says, "not maintaining constant virtue, there is nowhere to be accepted," while the "Words of the Ruler" states that a gentleman "establishes himself without changing position." When this line changes, it loses its proper position. The line statement of "Constant" line three says, "perhaps bearing disgrace," so "Increase" line six says, "establishing the mind without constancy." The character "勿" originally means "net," and it is used here to indicate prohibition. Upper Nine not increasing Lower Nine leads to the people not being willing to attach themselves to him, and those who harm him come to him, hence the unfavorable outcome.

坤宮五世卦，消息三月。

According to Jing Fang's eight palaces arrangement, the hexagram Guai belongs to the Kun palace's fifth generation hexagram. According to the theory of the twelve message hexagrams, it corresponds to the third lunar month. At this time, five yang lines are growing from the bottom, leaving only the sixth line at the top as a single yin line suspended above. This is precisely the time when yang is abundant and decisively overcoming yin.

《夬》：揚于王庭。注：陽決陰，息卦也。剛決柔，與剝旁通。「揚，越」也。乾為王，剝艮為庭，陰爻越其上，故「揚于王庭」矣。「孚號有厲。」注：陽在二、五稱孚，孚謂五也。二失位動體巽，巽為號。決上者五也，危去上六，故「孚號有厲」。「告自邑，不利即戎。」注：陽息動復，剛長成夬，夬從復升。坤逆在上，民眾消滅。震為告，坤為自邑，故「告自邑」。二變離為戎，故「不利即戎，所尚乃窮」也。「利有攸往。」注：陽息陰消，君子道長，故「利有攸往，剛長乃終」也。

The Hexagram Gua Statement of Gua 49: "To proclaim in the royal court." Hui Dong's self-commentary: This hexagram represents a yang line decisively removing a yin line, belonging to the hexagram indicating the growth of yang energy. Yang strength decisively cuts through yin softness, and it is mutually connected with Gua 48 (Bao) through its adjacent lines. "Yang" is interpreted as "to surpass." The trigram Qian represents the king, and the upper trigram of Bao is Gen, representing the courtyard. The sixth line, which is yin, is high above the five yang lines, hence the phrase "to proclaim in the royal court." The Hexagram Gua Statement "Trustful proclamation with danger": Self-commentary: A yang line in the second or fifth position is called "trustful." Here, "trustful" refers to the fifth line. The second line, being yang in a yin position, is out of place; once it moves, it becomes the trigram Xun, which represents proclamation. The actual one making the decisive move against the sixth line is the fifth line. To remove the sixth line, which is a threat, it is said "trustful proclamation with danger." The Hexagram Gua Statement "To announce from the city, not favorable for immediate warfare": Self-commentary: The growth of yang energy starts from Gua 1 (Fu), and as yang strength continues to grow, it becomes Gua 49 (Gua). Therefore, Gua 49 ascends from Gua 1. The yin trigram Kun, which represents the people, moves in reverse and occupies the highest position, leading to the decline of the people's image. The trigram Zhen represents announcement, and Kun represents the self and the city, hence "to announce from the city." The second line changes to Li, which represents weapons, hence "not favorable for immediate warfare." The Commentary on the Judgment states "the virtue has reached its limit." The Hexagram Gua Statement "Favorable for going forward": Self-commentary: As yang increases and yin decreases, the way of the gentleman becomes more prominent, hence "favorable for going forward." The Commentary on the Judgment says "the strength of yang has reached its end."

疏：「陽決」至「庭矣」○此虞鄭義也。五陽決一陰，兌為附決，故「陽決陰」。復、臨、泰、大壯、夬、乾皆陽息之卦，故云「息卦」也。陽息坤，坤為柔，乾為剛，故「剛決柔」。《釋言》曰「越，揚也」。《詩·公劉》曰「干戈戚揚」，毛傳云「揚，戉也」。古「越」、「鉞」皆作「戉」，故云「揚，越」也。乾君為王，夬旁通剝，故云「剝艮為庭」。上六一陰爻踰於五陽之上，故「揚于王庭」矣。

The following is my own explanation of the passage from the Hexagram Statement starting from "Yang Decides" to "Court Already." I have drawn upon the interpretations of both Yu Fan and Zheng Xuan. Five yang lines together decide to remove one yin line; Dui in the "Commentary on the Hexagrams" has the image of "attachment and decision," so it is said "Yang Decides Yin." The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," "Gua," and "Qian" all represent increasing yang energy, so they are called "Restoration Hexagrams." Yang energy grows from the body of Kun, which is soft, and Qian, which is strong, so it is said "Strong Decides Soft." The "Er Ya · Shi Yan" says "yu, means to raise up." The "Book of Songs · Gong Liu" contains the line "Qian Ge Qi Yang," and the Mao Transmission explains "Yang" as "yu," which is also the character for axe or halberd; in ancient times, "yu" and "yu" were both written as "yu," so the commentary says "Yang means to raise up." Qian represents the ruler, so it is called the King; "Gua" and "Bo" are complementary, so the "Guan" body of "Bo" is the court. The sixth line at the top, which is yin, is above the five yang lines, so it is said "Raise up in the King's Court."

○「陽在」至「有厲」○此虞荀義也。「陽在二五稱孚」，易例也。坎為信，故稱孚，此孚指五也。二以陽居陰，故失位；動體巽，巽申命為號。陰爻越其上，五陽皆決上而五為主，五息成乾，故云「決上者五也」。危去上六不為所弇，故「孚號有厲」。《象》曰：「其危乃光也。」

The explanation covers the passage from "Yang in" to "there is danger." It incorporates the views of Yu Fan and Xun Shuang. A yang line in the second or fifth position is called "faithful," which is an example from the Book of Changes. The trigram Kan represents sincerity and trustworthiness, so "faithful" refers to the nine in the fifth position here. The nine in the second position is a yang line in a yin position, thus it is out of place; once it moves, it forms the trigram Xun, which has the image of issuing commands, so it is taken to mean orders or decrees. The sixth line at the top, being a yin line, dominates over the five yang lines, and all five yang lines must deal with it, with the nine in the fifth position being the main one. The nine in the fifth position continues to grow and becomes pure Qian, so it is said "the one that decides above is the fifth." To take on the danger of removing the sixth line at the top, so as not to let yang virtue be obscured by it, it is said "faithful proclamation with danger." The Commentary on the Judgment therefore says "its danger brings forth brilliance."

○「陽息」至「窮也」○此虞義也。陽息初，復「亨，剛反」，故「陽息動復」。復「利有攸往，剛長」也，故「剛長成夬」。震善鳴，為告；坤為自，為邑，故為自邑。陽息自復，故「夬從復升」。陰逆不順而乘陽，故「坤逆在上」。復時坤有民眾，乾來消坤，故「民眾消滅」。二變體離，離甲冑戈兵，故為戎。復上六「用行師，終有大敗」，故「不利即戎」。卦窮於上，故「所尚乃窮」也。○「陽息」至「終也」○此虞義也。夬陽息陰消之卦，陽為君子，君子道長，故「利有攸往」。剛長成乾，上為終，故「剛長乃終」也。

From "Yang begins to grow" to "exhaustion," the explanation follows Yu Fan's interpretation. Yang energy begins to grow in the initial position. The hexagram "Fu" states "smooth, the strong returns," so the commentary says "Yang begins to grow and moves again." The "Commentary on the Judgment" of "Fu" also says "favorable to go somewhere, the strong is long," so Yang continues to grow and becomes "Guai." Zhen is good at making sounds, hence the image of communication; Kun governs self and also governs cities and towns, hence the term "from the city." Yang energy begins to grow from "Fu," so "Guai" arises from "Fu." Yin lines act against the trend and are not smooth, thus overpowering Yang, hence "Kun is in reverse at the top." At the time of "Fu," the body of Kun is still present; Kun represents the people, so "the people are eliminated" as乾 moves upward to eliminate Kun. The second line changes to form the body of Li, which represents armor and weapons, hence "military." The sixth line of "Fu" says "use military force, ultimately there is great defeat," hence "not favorable to military action." When the hexagram reaches the top line, it has reached its limit, so the "Commentary on the Judgment" says "the trend has reached its end." From "Yang begins to grow" to "end," the explanation is also based on Yu Fan's interpretation. "Guai" is a hexagram of Yang growing and Yin declining. Yang symbolizes the gentleman, and the way of the gentleman grows day by day, hence "favorable to go somewhere." As Yang continues to grow, it becomes pure Qian. The top line is the end, hence "Yang growing reaches its end."

初九：壯於前止，往不勝為咎。注：初為止，夬變大壯，位在前，故「壯於前止」。初欲四變，已往應之，四聞言不信，故「往不勝為咎」。九二：惕號，莫夜有戎，勿恤。注：「惕，懼」，「莫，晚」也。二失位故惕，變成巽故號。剝坤為莫夜，二動成離，離為戎，變而得正，故「有戎」。無坎象，故「勿恤」。

The line statement for the initial line (初九) is: "It is strong at the front but stops, going forward without success leads to blame." Hui Dong's self-commentary says: According to the principles of the lines, the initial position symbolizes the foot, and the foot represents "stop," so the initial line is associated with "stop." The hexagram of "Gua" (夬) looking downward to the previous hexagram is "Da Zhuang" (大壮), and the initial line is at the front, hence "It is strong at the front but stops." The initial line hopes for the movement of the fourth line (九四) so that it can ascend and correspond with it. However, the fourth line does not believe the message, so "going forward without success leads to blame." The line statement for the second line (九二) is: "Being alert, calling out, there is military action at night, but there is no cause for worry." Self-commentary says: "惕" is interpreted as "fear," and "莫" is interpreted as "late," meaning in the evening or night. The second line is a yang line in a yin position, hence it is cautious; one change transforms it into the trigram Xun (巽), which governs calling, hence "calling out." The related hexagram "Bo" (剥) has the trigram Kun (坤), which represents evening, hence "at night." The second line, when changed, becomes Li (离), which governs military action, hence "military action"; after the change, it attains the correct position, so "there is military action" but not suffering. Since there is no trigram Kan (坎) in the hexagram, which represents worry, it is said "there is no cause for worry."

九三：壯于頄，有凶。注：「頄，面」也，謂上。三往壯上，故「有凶」。「君子夬夬，獨行遇雨若濡，有慍，無咎。」注：乾為君子，三五同功，俱欲決上，故「君子夬夬」。陽息自復，震為獨行。息至三與上應，為陰所施，故「遇雨」。雖為陰所濡，能慍不說，得無咎也。

The line statement for Nine in the Third: "It is strong on the cheek, there is misfortune." Hui Dong's own commentary: "Cheek" refers to the face, here meaning Six at the Top. Nine in the Third advances to confront Six at the Top, hence there is misfortune. The line statement: "The gentleman decisively decides, walks alone and meets rain, as if drenched, there is resentment, but no blame." Hui Dong's own commentary: The trigram Qian represents the gentleman; Three and Five belong to the position of "same function" in the Great Treatise, both wanting to decide Six at the Top, hence "the gentleman decisively decides," deciding again and again. Yang energy grows from the卦 of Fu, and the lower trigram of Fu is Zhen, representing solitary movement. Yang energy reaches the third position, exactly corresponding to Six at the Top, thus being affected by yin energy, hence "meeting rain." Although drenched by yin energy, he maintains resentment without indulging in affection, hence there is no blame.

九四：臀無膚，其行次且。注：上體之下故曰臀。剝艮為膚，毀滅不見，故「臀無膚」。大壯震為行，失位不正，不變應初，兌為毀折，故「其行次且」。「牽羊悔亡，聞言不信。」注：四體兌為羊，初欲牽之，故「牽羊」。變應初，故「悔亡」。四變坎為聞，震為言，今四不變，故「聞言不信」，坎孚為信也。

The fourth line statement says: "The buttocks have no skin, and movement is hesitant." Hui Dong's self-commentary explains that the fourth line is located at the very bottom of the upper trigram, so it takes the image of the buttocks. The adjacent trigram of the "Breaking Up" hexagram is the mountain (Gen), which represents skin; now that the mountain trigram has been destroyed and is no longer visible, it is said "the buttocks have no skin." The "Great Strength" hexagram is associated with the thunder (Zhen), which represents movement; since the fourth line is a yang line in a yin position, it is not in the correct place and is not willing to move to correspond with the first line. Moreover, the trigram of the fourth line is the lake (Dui), which represents destruction, hence it is said "movement is hesitant," indicating difficulty in advancing. The line statement "leading a sheep, regret disappears; hearing words, not believing" is explained as follows: the fourth line is in the lake trigram, which represents a sheep, and the first line wishes to lead it, hence "leading a sheep." If the fourth line moves to correspond with the first line, regret will disappear. The fourth line changing to form the water trigram (Kan), which represents the ear and is associated with hearing, and the thunder trigram (Zhen), which represents speech, thus forming the image of "hearing words." However, since the fourth line does not move, it is said "hearing words but not believing," because the image of sincerity from the water trigram comes precisely from this change.

九五：莧陸夬夬，中行無咎。注：「莧，說」也，讀如「夫子莧爾而笑」之莧。「陸」讀為「睦」，和睦也。震為笑言，兌為說，故「莧陸」。三夬決上，故「夬夬」。大壯震為行，五在上中，故「中行」。動而得正，故「中行無咎」。上六：無號，終有凶。注：遘時巽為號，復亨剛反，巽象伏藏，故「無號」。至夬而乾成，剛長乃終，故「終有凶」。或說二動三體巽為號，三不應上，內外體絶，故「無號」。位極乘陽，故「終有凶」。

The line statement for the fifth line: "Xian Lu Gua Gua, Zhong Xing Wu Jiu." Hui Dong's self-commentary: "Xian" is interpreted as "Shuo," meaning joy, and is pronounced the same as "Xian" in the "Analects" "Fu Zi Xian Er Xiao." "Lu" is read as "Mu," meaning harmony. Zhen represents the master's laughter and speech, while Dui represents joy, so together they form the image of "Xian Lu." The ninth line three and the ninth line five jointly decide on the sixth line above, hence "Gua Gua." In the hexagram "Da Zhuang," Zhen represents movement, and the ninth line five is located in the middle of the upper trigram, hence "Zhong Xing." The ninth line five moves and attains its proper position, hence "Zhong Xing Wu Jiu." The line statement for the sixth line: "Wu Hao, Zhong You Xiong." Self-commentary: During the hexagram "Gou," the lower trigram is Xun, which represents commands; by the time of the hexagram "Fu," "Heng, Gang Fan," the Xun image has become hidden, hence "Wu Hao." By the time of the hexagram "Gua," the Qian trigram is about to be formed, and yang strength has reached its peak, hence "Zhong You Xiong." Another interpretation is: when the second line moves, the third line forms the Xun trigram and has the image of commands. However, the third line does not correspond with the sixth line, and the internal and external trigrams are disconnected, hence "Wu Hao." The sixth line is at the extreme position and overpowers the yang line, hence "Zhong You Xiong."

疏：「初為」至「為咎」○爻例初為足，足，止也，故初為止。「夬變大壯，位在前，故壯於前止」者，虞義也。大壯陽息陰而成夬，故夬變大壯。易氣從下生，以下為前，上為後，初位在前，故「壯於前止」。初四敵剛，初欲四變，已往應之，四不知變，聞言不信，初往不勝，故有咎也。

The passage explains the annotation for "Initial Nine" from "Initial is" to "is blame." According to the general principle of yao positions, the initial position symbolizes the foot, and "foot" means "to stop," so Initial Nine is called "stop." Yu Fan says that "Great Strength" traces back to "Great Strength," with Initial Nine in the front position, hence "strong in front and stop." "Great Strength" becomes "Decision" as yang declines yin, so "Decision" comes from "Great Strength." The energy of the Book of Changes arises from the bottom upward, thus the lower is front and the upper is back; Initial Nine is at the very front, hence "strong in front and stop." Initial Nine and Nine in the Fourth are both yang and mutually opposing, Initial Nine hopes Nine in the Fourth will change to move forward and correspond, but Nine in the Fourth does not understand flexibility and does not believe the advice, so Initial Nine's forward movement ultimately fails, resulting in blame.

○「惕懼」至「勿恤」○此虞義也。「惕，懼」，《廣雅·釋詁》文。《詩·蟋蟀》曰「歲聿其莫」，薛君《章句》：「莫，晚也。」二以陽居陰失位，故惕。二變成巽，巽為申令，故號。坤喪於乙，滅藏於癸，故為暮夜。二動體離，離為甲冑，為戈兵，故為戎。二變得正，故「有戎」。「恤，憂」也，坎為加憂，九四不變，卦無坎象，故「勿恤」也。

The explanation of the passage from "惕惧" to "勿恤" in the commentary on Nine in the Second (九二) follows Yu Fan's interpretation. "惕" is interpreted as "fear," as seen in the Guangya · Xiegǔ. The Shijing · Xishui mentions "su yu qi mo," and Xue Jun's Han Shi Zhangju explains "mo" as "late," indicating that "莫夜" refers to the evening. Nine in the Second (九二), being a yang line in a yin place, is out of position and thus remains vigilant. When Nine in the Second changes to Xun, Xun symbolizes issuing commands, hence "号" (call out). According to the Najia system, the Earth (Kun) loses to Yi and hides in Gui, corresponding to the time of dusk and midnight, thus representing the image of dusk and night. When Nine in the Second moves, it forms the structure of Li, which governs armor and weapons, hence "戎." Since Nine in the Second changes to a correct position, although there is "戎," there is no harm. "恤" means worry, and Kan governs "adding sorrow." However, Nine in the Fourth does not change, and the entire hexagram lacks the image of Kan, hence "勿恤."

○「頄面」至「有凶」○此翟元義也。翟云「面顴頰閒骨」，故云面也。爻例上為首，故頄謂上。眾陽決陰，三獨壯上，故有凶也。○「乾為」至「咎也」○此荀義也。乾陽為君子，三佐五，故同功。三應上，故有壯頄之象，其實三與五俱欲決上者，故「君子夬夬」也。陽息自復，復初體震，震為行，初一稱獨，故為獨行。息至三與上應，上體兌，兌為雨澤，為兌所施，故「遇雨」。《廣雅》沾、濡同訓，為陰所施故濡。《韓詩·車舝》曰「以慍我心」，薛君《章句》云「慍，恚也」。雖為陰所施，能慍不說，不與上應，得無咎也。

The explanation of the annotation from "Tuo face" to "there is misfortune" is based on Zhai Yuan's interpretation. Zhai Yuan explains "Tuo" as the area between the cheek and the cheekbone, so the annotation interprets it as "face." According to the principles of the lines, the top line represents the head, so "Tuo" refers to the top line, which is line six. All the yang lines together decide on the yin line, but only line three moves forward to challenge line six, hence there is misfortune. The explanation from "Qian represents" to "there is fault" is based on Xun Shuang's interpretation. The yang of Qian symbolizes the gentleman; line three supports line five, so the Great Treatise says that three and five "share the same function." Line three corresponds with line six, hence the image of "strong face." In reality, both three and five want to decide on line six, so it is said "the gentleman decisively decides." Yang energy grows from the卦 of Fu. The first line of Fu is in the body of Zhen, which governs movement, and "first" means one, with the meaning of being unique, hence it is called "solo movement." Yang energy reaches the third position and corresponds with line six, the upper part is Dui, which governs rain, and being influenced by Dui's rain, it is said "meeting rain." In the Guangya, "zhan" and "ru" have the same meaning, being influenced by yin energy is called "ru." The Han Poetry·Che Xia mentions "to anger my heart," and Xue Jun's Chapter Notes explain "anger" as "hui," meaning anger. Although line three is influenced by yin energy, it can be angry without being pleased, and does not correspond with line six, so there is no fault.

○「上體」至「次且」○爻例初在下體之下，故象止；四在上體之下，故象臀。「艮為膚」，《九家說卦》文。艮滅兌下，故「臀無膚」。大壯四體震，震為行。四以陽居陰，故失位不正，不變應初。四體兌，兌為毀折，故「其行次且」，王肅以為行止之礙也。

According to the general principle of yao positions, the first line is at the very bottom of the lower trigram, so it takes the image of the foot stopping. The fourth line is at the very bottom of the upper trigram, so it takes the image of the buttocks. "Geng represents the skin" comes from a lost passage of the "Shuo Gu" transmitted by the Nine Schools of the "Yi." In the "Bao" hexagram, the Geng trigram is destroyed beneath the Dui trigram, so it is said "the buttocks have no skin." In the "Da Zhuang" hexagram, the fourth line is in the Zhen trigram, which governs movement. The nine in the fourth line is yang in a yin place, thus not in the correct position and not properly aligned, and it refuses to move to respond to the first line. Moreover, the trigram it is in, Dui, governs destruction, so it is said "its movement is hesitant." Wang Su interprets this as both movement and stopping being obstructed.

○「四體」至「信也」○四在兌體，兌為羊，四應初，故初欲牽之。虞氏謂二變巽為繩，剝艮為手，故「牽羊」。四變應初得位，故「悔亡」。四變體坎，坎耳為聞，震為言，故「聞言」。四失位不變，更無坎象，故「聞言不信」。坎孚為信，無坎象，故不信也。

From "Four Bodies" to "Trust" in the latter half of the annotation on Nine in the Fourth: Nine in the Fourth is in the body of Dui, which represents a sheep. Nine in the Fourth corresponds with Nine at the Beginning, so Nine at the Beginning wants to draw Nine in the Fourth towards itself. Yu Fan believes that Nine in the Second changes to Xun, which represents a rope. Xun is connected to the hexagram Ba, where Gen represents the hand, and the hand holds the rope, so it is said "to lead the sheep." If Nine in the Fourth changes and moves to correspond with Nine at the Beginning, it would achieve its proper position, hence "regret disappears." If Nine in the Fourth changes, it forms the body of Kan, which represents the ear and is associated with hearing; Zhen is associated with speech, so there is an image of "hearing words." However, Nine in the Fourth is out of its proper position and refuses to change, so the hexagram never has the image of Kan. Therefore, "although he heard the words, he did not believe them." The image of trust comes from Kan, but since there is no image of Kan, there is no way to gain trust.

○「莧說」至「無咎」○此虞義也。傳曰「健而說」，故云「莧，說」也。《論語》「夫子莧爾而笑」，亦是說子游之以禮樂治民，故讀從之。今本《論語》「莧」作「莞」，字之誤也。《易》亦有作「莞陸」者。「陸」讀為「睦」，古文通，漢《唐扶頌》、《嚴舉碑》皆以「陸」為「睦」。傳云「決而和」，故云「陸，和睦」也。震為笑言，兌為說，莧睦之象，故云「莧睦」。三五同心決上，故「夬夬」。大壯震為行，五在上中，故曰「中行」。大壯五動得正，故「無咎」也。

The commentary on the text from "Xian" to "wu jiao" explains the meaning of the line "Nine in the Fifth." According to Yu Fan's interpretation, the "Commentary on the Judgment" explains the hexagram "Gua" as "strong and joyful," so the character "Xian" is interpreted as "joy." The "Analects" records "the Master smiled and said," referring to Confucius' joy at Ziyu's use of rites and music to govern Wucheng. Therefore, the reading of "Xian" as "joy" is adopted here. The current version of the "Analects" writes "Xian" as "Wan," which is a clerical error in character form. Some versions of the "Zhou Yi" also write it as "Wan Lu." "Lu" is read as "Mu," and the two characters were interchangeable in ancient texts. Han dynasty inscriptions such as the "Tang Fu颂" and "Yan Ju碑" used "Lu" for "Mu." The "Commentary on the Judgment" also explains "Gua" as "decisive and harmonious," so the character "Lu" is interpreted as "harmony." The trigram Zhen represents movement and laughter, while Dui represents joy, which fits the image of "Xian Mu," hence the statement "Xian Mu." The lines Nine Three and Nine Five work together to decide on the upper line Six, hence the phrase "Gua Gua." In the hexagram "Da Zhuang," the trigram Zhen represents movement, and the line Nine Five is in the center of the upper trigram, hence it is called "zhong xing." In the hexagram "Da Zhuang," the fifth line moves once and attains its proper position, so there is no error.

○「二動」至「有凶」○夬，倒遘也。遘下體巽，巽為號。至復而一陽生，故「復亨剛反」。巽陰在下伏藏，故「無號」也。陽息夬而乾體大成，坤陰消盡，上為終，剛長乃終，故「終有凶」也。所以取義於夬者，若陰陽消息之道，倒夬為遘，遘九三夬時為九四，其詞皆曰「臀無膚，其行次且」。四變體坎為豕，故遘之初六云「羸豕孚」，是二卦相因之義也。

The explanation of the text from "Two movements" to "There is misfortune" in the line statement of the top line of the Hexagram 41 (Gua) is as follows. When the Hexagram 41 is viewed upside down, it becomes the Hexagram 43 (Gou). The lower trigram of Hexagram 43 is Xun (Wind), which governs proclamation. When the Hexagram 1 (Fu) appears, one yang line begins to emerge, so the statement of Hexagram 1 says "It is smooth, the strong line returns," at that time the yin lines of Xun have already hidden in the lower position, hence the line statement of the top line of Hexagram 41 says "No proclamation." The yang energy increases continuously until Hexagram 41, where the trigram Qian (Heaven) is about to be fully formed, and the yin of Hexagram 41 is almost completely eliminated. The top line is the end point, where yang strength stops, so it says "Finally there is misfortune." The reason for taking this meaning from the top line of Hexagram 41 is because yin and yang have a principle of reversal: turning Hexagram 41 upside down becomes Hexagram 43. The line nine in the third position of Hexagram 43 corresponds to the line nine in the fourth position of Hexagram 41, and both line statements are "The buttocks have no skin, his movement is hesitant." When the fourth line changes, it forms the trigram Kan (Water), which represents a pig, so the line statement of the first line of Hexagram 43 says "A weak pig, trustworthy." This is clear evidence of the mutual relationship between the two hexagrams.

或說者以此卦二五相應，二動巽為號，故二「惕號」，五「孚號」。二動三亦體巽，三慍不說，故不應。上，內乾外兌，別體體異，家氣不相通，故「無號」也。位乘乘陽，故「終有凶」。虞義，位極於上而乘五剛，故「終有凶」也。

Another interpretation holds that in this hexagram, the second line corresponds with the fifth line. When the nine in the second line moves, it forms the trigram Xun, symbolizing a commanding presence, hence the statement 'caution and proclamation' in the nine of the second line. The nine of the fifth line says 'trust and proclamation' because it also represents a commanding presence. When the nine of the second line moves, the trigram Xun is formed at the position of the third line. However, the nine of the third line holds resentment and is not joyful, so it does not correspond with the sixth line at the top. Looking at the sixth line at the top, the inner trigram is Qian and the outer trigram is Dui, which are distinct in nature and do not connect, hence the statement 'no proclamation'. The sixth line also uses a yin line to overpower a yang line, hence 'eventually there is misfortune'. According to Yu Fan's interpretation, the sixth line is at the extreme position and overpowers the five yang lines, hence 'eventually there is misfortune'.

乾宮一世卦，消息五月。

According to Jing Fang's eight palaces arrangement, the hexagram Gou (commonly known as Gou) belongs to the first hexagram of the Qian palace. According to the theory of the twelve message hexagrams, it corresponds to the fifth lunar month. At this time, a single yin line begins to emerge beneath five yang lines, marking the beginning of the yin energy gradually consuming the yang energy.

《遘》：女壯。注：消卦也，與復旁通。巽長女。「女壯，傷」也，陰傷陽，柔消剛，故「女壯」也。「勿用取女。」注：一陰承五陽，一女當五男，苟相遇耳，故「勿用取女」，婦人以婉娩為其德也。疏：「消卦」至「壯也」○此虞義也。遘始消乾，故云「消卦」也。下體巽，巽為長女。「壯，傷」也，故云「女壯，傷」也。陰傷陽，柔消剛，是傷之義，故「女壯」也。

The Hexagram Gou Statement says: "A woman is strong." Hui Dong's self-commentary explains: This is a hexagram representing the decline of yin overcoming yang, and it is opposite to the Hexagram Fu. The lower trigram is Xun, symbolizing the eldest daughter. The term "strong" in "a woman is strong" is interpreted as "injury": yin injuring yang, softness overcoming strength, hence it is said "a woman is strong." The Hexagram Statement "Do not take a wife" is explained as follows: A single yin line supports five yang lines, which is like a woman facing five men, merely an accidental meeting, hence it is said not to take such a wife; a woman should cultivate her virtue through gentle speech and graceful demeanor. The following is a commentary on the section from "Elimination of the Hexagram" to "Strength." Using Yu Fan's interpretation, the Hexagram Gou is one where yin begins to erode the Qian trigram, hence it is called the "Elimination Hexagram." The lower trigram is Xun, representing the eldest daughter. "Strong" is interpreted as "injury," so the commentary says "a woman is strong, meaning injury." Yin injuring yang, softness overcoming strength, precisely expresses the meaning of "injury," hence it is said "a woman is strong."

○「一陰」至「德也」○此鄭義也。卦唯一陰在下，故「一陰承五陽」。初六巽為女，九二、九五坎爻，坎為中男；九三、上九艮爻，艮為少男；九四震爻，震為長男，故「一女當五男」。桓八年《穀梁傳》曰「不期而會曰遇」，傳曰「遘，遇也」，故「苟相遇耳」。不以義交乃淫女也，故「勿用取女」。《內則》曰：「女子十年不出，姆教婉娩聽從。」鄭彼注云：「婉謂言語也，娩之言媚也，媚謂容貌。」又鄭注《周禮》九嬪四德婦容云「婦容謂婉娩」，故「婦人以婉娩為其德」也。

The explanation from "One Yin" to "De also" uses Zheng Xuan's interpretation. The entire hexagram has only one yin line at the very bottom, so it is said "one yin supports five yangs." Considering the images associated with the yao positions: the initial line (Chu Liu) is in the Xun trigram, which represents a woman; the second line (Jiu Er) and the fifth line (Jiu Wu) are Kan lines, which represent a middle male; the third line (Jiu San) and the top line (Shang Jiu) are Gen lines, which represent a young male; the fourth line (Jiu Si) is Zhen, which represents an elder male. Together, this forms "a woman facing five men." The Spring and Autumn Annals, Year Eight of Duke Huan, says "meeting without prior appointment is called 'meeting' (yu)." The Commentary on the Judgment also says "gou means meeting," so the annotation explains "it is merely an accidental meeting." When a man and woman combine without proper propriety and rank, it is considered a woman running away with a man, hence the statement "do not take a wife." The Book of Rites, Inner Rules, states that when a woman reaches ten years old, she does not leave her chamber, and is taught by a female teacher to speak politely, behave gently, and obey instructions. Zheng Xuan comments that "wan" refers to speech, and "mian" has the meaning of beauty, referring to appearance. When Zheng Xuan comments on the "Four Virtues" of the Nine Concubines in the Book of Rites, he also says that "feminine appearance" is "wan mian." Therefore, the annotation says that a woman's virtue is characterized by being wan mian.

初六：繫於金鑈，貞吉。注：鑈謂二，乾為金，巽木入金鑈之象。陰繫陽，故稱繫，言初宜繫二也。初四失位，易位乃吉，故「貞吉」。「有攸往，見凶。」注：以陰消陽，往謂成坤。子弒父，否臣弒君。夬時三動離為見，故「有攸往，見凶」。「羸豕孚。」注：三夬之四，在夬動而體坎，坎為豕、為孚，巽繩操之，故稱羸。巽為舞，為進退，操而舞，故「羸豕孚」，以喻遘女望於五陽，如豕也。

The line statement for the first line, "Six at the Beginning": "Bound to the golden bell, the divination is auspicious." Hui Dong's self-commentary says: "Bell" refers to the second line, nine, which is the Heaven trigram, and the Wood trigram is embedded within the metal bell, which is exactly the image. A yin line is bound to a yang line, so it is called "bound," meaning that the first line should be bound to the second line. Both the first line and the fourth line lose their proper positions, and only when these two lines exchange positions is it auspicious, hence the statement "the divination is auspicious." The line statement "Going forward, one sees misfortune." Self-commentary: This is a hexagram of waning yin consuming yang. "Going forward" refers to the continuous waning until it becomes the hexagram of Earth. At that time, the mountain trigram (Geng) and the water trigram (Kan) would overthrow the Heaven trigram (Qian). When returning to the hexagram of Gua, the third line moves to form the Fire trigram (Li), which signifies meeting, hence the statement "Going forward, one sees misfortune." The line statement "A weak pig shows faith." Self-commentary: The third line of Gou is the fourth line of Gua. When this line moves in Gua, it forms the Water trigram (Kan), which represents a pig and also signifies sincerity. The Wind trigram (Xun) represents a rope used to restrain, hence the term "weak." The Wind trigram also signifies movement and hesitation, and being restrained while restless, hence "a weak pig shows faith," used to illustrate the woman in the Gou hexagram who looks forward to five yang lines, like a restless pig.

九二：苞有魚，無咎，不利賓。注：巽為魚，二下苞之，故「苞有魚」。二雖失位，陰陽相承，故「無咎」。一陰在下，五陽為賓，遘陰消陽，故「不利賓」。九三：臀無膚，其行次且，厲，無大咎。注：夬時三在四為臀，艮為膚，二折艮體，故「臀無膚」。復震為行，其象不正，故「其行次且」。三得正位，雖則危厲，無大咎也。

The Line Statement for Nine in the Second: "There is a fish in the bundle, no blame, not favorable for the guest." Hui Dong's self-commentary says: In the "Exposition of the Trigrams," the trigram Xun is associated with fish. Nine in the Second wraps it up downward, hence "There is a fish in the bundle." Although Nine in the Second is a yang line in a yin place and thus out of position, the yin and yang above and below are connected, so there is no mistake. A single yin line is below and in the main position, while five yang lines become guests. The hexagram "Meeting" is one of yin overcoming yang, hence "not favorable for the guest." The Line Statement for Nine in the Third: "The buttocks have no skin, its movement is hesitant, dangerous, but no great blame." Self-commentary: In the hexagram "Breaking Up," this line is at the fourth position and takes the image of the buttocks. The trigram Gen represents skin, and Nine in the Second has damaged the Gen structure, hence "the buttocks have no skin." The trigram Zhen, which represents movement, is associated with the hexagram "Return," but this line's image is not correct, hence "its movement is hesitant." Nine in the Third is a yang line in a yang place and thus in the correct position. Although the situation is dangerous, it does not lead to great blame.

九四：苞無魚，起凶。注：魚謂初，四欲應初，為二所苞，故「無魚」。復震為起，四失位，故「起凶」。九五：以杞苞瓜，含章，有隕自天。注：巽為杞，在中稱苞，乾圜為瓜，四變體巽，故「以杞苞瓜」。含章謂五，五欲使初四易位，以陰含陽，已得據之，故曰「含章」。初之四體兌口，故稱含。「隕，落」也，乾為天，謂四隕之初，初上承五，故「有隕自天」。上九：遘其角，吝，無咎。注：上稱角，失位無應，故吝；動得正，故「無咎」。

The fourth line statement says: "There is no fish, there is danger." Hui Dong's self-commentary says: "Fish" refers to the initial line. The fourth line originally wanted to correspond with the initial line, but the initial line has already been embraced by the second line, hence "no fish." The parallelism with the hexagram "Fu" (Return) shows the Zhen trigram as the main one initiating movement. The fourth line has lost its proper position, so any movement brings danger. The fifth line statement says: "Using杞wood to wrap a gourd, containing virtue, there is a falling from heaven." Self-commentary says: Xun represents杞wood; being in the middle of upper and lower trigrams is called "wrap." The Qian trigram is round and represents a gourd. The fourth line changes to Xun, hence "using杞wood to wrap a gourd." "Containing virtue" refers to the fifth line: the fifth line wants the initial line to exchange positions with the fourth line, allowing the yin line to contain the yang line, thus enabling the fifth line to rest upon it, hence "containing virtue." The initial line moves up to the fourth position and forms the Dui trigram, which represents a mouth, hence "containing." "Falling" is interpreted as "dropping," and Qian represents heaven, meaning the fourth line falls to the initial position. After the initial line moves up, it then supports the fifth line, hence "a falling from heaven." The top line statement says: "Meeting its horn, there is difficulty, but no blame." Self-commentary says: the top line takes the image of a horn. The top line has lost its proper position and has no line below to correspond with it, hence there is difficulty. Once it moves, it regains its proper position, hence there is no blame.

疏：「鑈謂」至「貞吉」○此虞九家義也。鑈，《說文》作「檷」，古文通「絡」，絲趺也。「趺」與「跗」同，趺當謂初。而云「鑈謂二」者，經云「金鑈」，乾為金，二體乾，故「鑈謂二」。其趺其上為木，巽木入金，故曰「金檷」。《九家易》曰：「絲繫於檷，猶女繫於男。」隨卦三陰三陽，陰皆係陽，故稱繫。「繫於金鑈」，言初繫二也。此卦初四失位，二爻相易，各得其正，故「貞吉」也。

The passage explains the annotation from "Jiu Wei" to "Zhen Ji" regarding the first line. It incorporates the interpretations of Yu Fan and the Nine Schools of the Yi. The character "Jiu" in the text is written as "Yi" in the Shuowen Jiezi, and in ancient texts it is equivalent to "Luo," meaning the frame for winding silk. "Fu" and "Fu" are the same character, referring to the base of an object, which originally corresponds to the first line. However, the annotation says "Jiu refers to two," because the text mentions "Jin Jiu," and Qian is associated with metal, while the second line is part of the Qian trigram, so "Jiu" is placed on the second line. The lower and upper ends of the frame are made of wood, and the Wood trigram is embedded within the metal, hence it is called "Jin Jiu." The Nine Schools of the Yi say that silk is tied to the frame, just as a woman is tied to a man. In the卦 of following, there are three yin and three yang lines, with all the yin lines tied to the yang lines, hence the term "tied." "Xì yú jin jiu" refers to the first line being tied to the second line. In this卦, both the first line and the fourth line are out of place, but when they are exchanged, each returns to its proper position, hence "Zhen Ji."

○「以陰」至「見凶」○此虞義也。陰消陽之卦，故云「以陰消陽」。陰消至成艮，至三成否，下體為坤，故「往謂成坤」。艮為乾子，乾為父，陰消乾，故艮子弒父。坤，臣道，乾為君，否坤消乾，故坤臣弒君。遘九四即夬九三，故夬時三動成離，「相見乎離」，故離為見。往成坤，故「有攸往，見凶」矣。上云「貞吉」，此云「見凶」者，言易位則吉，消乾則凶也。

The explanation of the annotation for the line "Initial Six" from "With Yin" to "Seeing Misfortune" is based on Yu Fan's interpretation. The hexagram "Meeting" represents a situation where Yin is eliminating Yang, hence it is said "With Yin eliminating Yang." As Yin continues to erode, by the second line it becomes艮 (Gèn), and by the third line it becomes "Non-Communication" (否, Pǐ). The lower trigram is entirely transformed into坤 (Kūn), hence it is said "Going leads to becoming坤." Gèn is the son of Qian, and Qian is the father; now that Yin is eliminating the body of Qian, it is like the son Gèn killing the father. Kūn belongs to the way of a minister, while Qian represents the sovereign. In the hexagram "Non-Communication," Kūn is below and eliminates Qian, which is like the minister Kūn killing the sovereign. The line "Nine Four" in "Meeting" corresponds to "Nine Three" in "Decisive." Therefore, when "Decisive" occurs, the third line moves to become Li (Fire). The "Commentary on the Hexagrams" states "Meeting is seen in Li," so Li governs "seeing." As the process continues downward, it becomes pure Kūn, hence it is said "Going, seeing misfortune." The previous sentence says "Divination is吉利," while this sentence says "Seeing misfortune," meaning that when the line "Initial Six" exchanges positions with "Nine Four," it is吉利, but if Yin continues to eliminate the body of Qian, it leads to misfortune.

○「三夬」至「也」○此虞義也。夬，倒遘也。遘三夬時為四，故云「三夬之四」。夬四「聞言不信」，則不知變，而云「動而體坎」者，初欲四變，「牽羊悔亡」，是四有當變之義，故云「動體坎」。坎為豕，坎信為孚。遘巽為繩，巽繩操之，故為羸。「羸，索」也。陰消巽為舞，又為進退，舞有進退之容，故「羸豕孚」。不靜也。陰陽相求，故遘女望於五陽如豕也。

The explanation of the line statement for the initial line "Chu Liu" from "San Guai" to the end of the passage is based on Yu Fan's interpretation. The hexagram "Gua" reversed becomes "Gou." In the hexagram "Gou," the third line corresponds to the fourth line in "Gua," so the commentary says "San Gua's fourth line." The line statement of the fourth line in "Gua" says "Upon hearing, there is no trust," indicating it does not understand flexibility. However, the commentary says "Movement and the body forms Kan," because the initial line "Chu Ji" is waiting for the fourth line to change. The line statement of the fourth line in "Gua" also mentions "Leading a sheep, regret disappears," showing that the fourth line originally had the reason for change. Therefore, it says "One movement forms the body of Kan." Kan represents a pig, and the trustful image of Kan is "Fu." In the hexagram "Gou," Xun represents a rope, using a rope to restrain it, hence called "Ling." "Ling" means being bound by a rope. When yin overcomes yang, Xun governs movement and retreat, and in dancing there is naturally movement and retreat, so it is called "Ling Shi Fu." The original text here is missing, only the words "Not quiet" remain, describing its restlessness. Yin and yang seek union, so the woman in the hexagram "Gou" is waiting for five yang lines, like a restless pig.

○「巽為」至「利賓」○巽為魚，虞義也。魚謂初，二下苞之，故「苞有魚」。初二失位，以陽苞陰，以陰承陽，陰陽相承，故「無咎」，此亦虞義也。一陰在下為主，故五陽為賓。樂本於易，五月之律名蕤賓，高氏注《月令》云：「仲夏陰氣萎蕤在下，象主人；陽氣在上，象賓客。」故《參同契》曰：「遘始紀序，履霜最先，井底寒泉，午為蕤賓。」賓服於陰，陰為主人，是其義也。遘陰消陽成坤，故「不利賓」，此初所以宜繫於二也。

The explanation of the annotation for line nine in the second position, from "Xun represents fish" to "favoring the guest," begins with Yu Fan's statement that "Xun represents fish." "Fish" refers to the first line, which is enclosed by the second line, so it is said "encompassing the fish." Both the first line and the second line have lost their proper positions; the second line, being yang, encloses the yin, while the first line, being yin, serves the yang. The yin and yang above and below support each other, so there is no error, as Yu Fan also states. A single yin line is below and in the position of the host, while five yang lines become guests. The study of music laws originally shares a common origin with the Book of Changes. The fifth month's law is called "Rui Bin." Gao Yu's commentary on the "Monthly Orders" says: in the middle of summer, the yin energy is weak and lies dormant below, just like the host; yang energy is in the upper position, just like the guest. Therefore, the "Threefold Concordance" of the Book of Changes says: the "Meeting" hexagram initiates the sequence of the year, and the warning of "treading frost and hardening ice" in the "Earth" hexagram is first realized, with cold spring water already appearing at the bottom of the well, and the month of wu corresponds to Rui Bin. The guest now obeys the yin, and the yin becomes the host, which is exactly this meaning. The "Meeting" hexagram represents the decline of yin and the rise of yang, continuing until it becomes the "Earth" hexagram, so it is said "not favorable to the guest"; this is also the reason why the first line should be connected to the second line.

○「夬時」至「咎也」○此虞義也。易例三無臀象而云臀者，據夬時三在四而為臀也。初消二成艮，艮為膚，二折艮體，故「臀無膚」。復震為行，三在夬時失位，故其象不正，其行次且也。遘三得正，「三多凶」，雖危厲，以其得正，故「無大咎」也。

According to Yu Fan's interpretation, from "At the time of Gua" to "It is a misfortune," the explanation of the third line refers to the image of the buttocks. Normally, the third line does not take the image of the buttocks, but here it does because in the hexagram Gou, the third line is in the fourth position at the time of Gua, and the fourth position has the image of the buttocks. The yin energy declines from the first line to the second line, forming Gen, which represents skin; the nine in the second line weakens the body of Gen, so it is said "the buttocks have no skin." In addition, the line is in the position of Zhen in the hexagram Fu, which represents movement, but at the time of Gua, this line loses its proper position, so the image is not upright, and movement becomes hesitant and awkward. When it comes to the hexagram Gou, the third line is yang in a yang position, thus being upright. Although the Great Treatise says "the third line is often凶 (dangerous)," because it is upright, there will be no great misfortune.

○「魚謂」至「起凶」○初體巽，巽為魚。四與初雖不當位，剛柔相應，四欲應初，初為二所苞，故四無魚也。《雜卦》曰「震，起也」，故震為起。四失位無魚，故「起凶」也。○「巽為」至「自天」○此虞義也。杞，杞柳，木名，巽木為杞。二五在中，故皆稱苞。乾為圜，故乾圜稱瓜。四變五體巽，故「以杞苞瓜」。以陰苞陽為含章。含章謂五者，以五欲使初四易位，四陰含五，故「以陰含陽」；四陰承五，故五得據之。初之四體兌，兌為口，有含象也。「隕，落」，《釋詁》文。莊七年《穀梁傳》曰：「著於下不見於上謂之隕。」四在乾體，乾為天，四隕之初嫌不見於上，故云「自天」也。○「上稱」至「無咎」○爻例上為角，上失位，無應於下，故吝；動而得正，故「無咎」，此兼虞義也。

The explanation of the note on the fourth line from "Fish says" to "causes misfortune" states: The first line is in the Xun trigram, and Xun represents fish. Although both the fourth line and the first line are not in the correct position, they are one yang and one yin, properly responding to each other. The fourth line wishes to respond to the first line, but the first line is already enclosed by the second line, so the fourth line "has no fish." The "Zagua Transmission" says "Zhen represents movement," so Zhen is the main trigram for movement. The fourth line is out of position and cannot obtain fish, so when it moves, it brings misfortune. The explanation of the note on the fifth line from "Xun represents" to "from heaven" states: According to Yu Fan's interpretation, "Qi" refers to a type of tree called "Qi willow"; since Xun represents wood, Xun represents "Qi." The second line and the fifth line are in the middle of the upper and lower trigrams, so they are both called "bao." The Qian trigram is full and round, so it takes the image of a gourd. When the fourth line changes, the fifth line becomes part of the Xun trigram, so it is said "using Qi to wrap the gourd." Using yin to envelop yang is called "Hanzhang." The reason it is said "Hanzhang" refers to the fifth line is because the fifth line causes the first line and the fourth line to exchange positions. After the exchange, the yin line in the fourth position contains the fifth line, which is "yin containing yang." The yin line in the fourth position supports the fifth line, so the fifth line can rely on it. The first line moves up to the fourth position and forms the Dui trigram, which represents mouth, naturally showing the image of "containing." "Yun" is interpreted as "falling," as stated in the "Erya · Xiguzhu." The "Chunqiu" Zhaogong seventh year "Gulang Zhuan" says: attaching to the lower but not visible at the upper is called "yun." The fourth line is in the Qian trigram, which represents heaven, and the fourth line falls to the first position, which matches the meaning of "not visible at the upper," so it is said "from heaven." The explanation of the note on the top line from "It is called" to "no blame" states: According to the yao example, the top line takes the image of the horn. The top line loses its correct position and has no corresponding line below, so it is limited; once it moves and attains the correct position, it will not have any fault. This passage also incorporates Yu Fan's interpretation.

兌宮二世卦，消息八月。

According to Jing Fang's eight palaces arrangement, the hexagram "Cui" belongs to the Dui palace as the second generation hexagram. According to the hexagram climate theory, it corresponds to the eighth lunar month. In the eighth month, the yin energy gradually increases and all things gather and store, which exactly matches the meaning of "Cui," which means gathering.

《萃》：王假有廟。注：觀上之四也。觀乾為王，「假，至」也，艮為廟，體觀享祀，上之四，故「假有廟，致孝享」也。「利見大人，亨，利貞。」注：大人謂五，三四失位，利之正變成離，離為見，故「利見大人，亨，利貞，聚以正」也。初未變，故不言元。「用大牲吉，利有攸往。」注：坤為牛，故曰大牲。四之三折坤得正，故「用大牲吉」。三往之四，故「利有攸往，順天命」也。

The hexagram "Cui" (Gathering) statement says: "The king comes to the temple." Hui Dong's self-commentary explains: This hexagram comes from the top line of the hexagram "Guan" (Observing) descending to the fourth position. The "Guan" hexagram's Qian trigram represents the king, "ji" is interpreted as "to arrive," and Gen trigram represents the ancestral temple; the entire hexagram has the "Guan" image and focuses on offering sacrifices and worship. The top line descending to the fourth position means the king comes to the temple. The "Commentary on the Judgment" concludes this as "achieving filial offerings." The hexagram statement "It is advantageous to see a great person, the hexagram is harmonious, and it is advantageous to maintain firmness." Self-commentary explains: "Great person" refers to the nine in the fifth position. The six in the third and nine in the fourth both lose their proper positions, so it is advantageous for them to change and return to correctness. After changing to correctness, they form the Li trigram, which represents meeting, so it says "It is advantageous to see a great person, the hexagram is harmonious, and it is advantageous to maintain firmness." The "Commentary on the Judgment" concludes this as "gathering through correctness." The first line has not yet changed, so the hexagram statement does not mention "yuan." The hexagram statement "Using great sacrifices is auspicious, and it is advantageous to go somewhere." Self-commentary explains: The Kun trigram represents cattle, so it is called "great sacrifices." The nine in the fourth position descending to the third position and reducing the Kun trigram, each attaining their proper position, so it says "Using great sacrifices is auspicious." The six in the third ascending to the fourth position, so it says "it is advantageous to go somewhere." The "Commentary on the Judgment" concludes this as "following the mandate of heaven."

疏：「觀上」至「享也」○此下皆虞義也。觀上九來之四。觀者，乾世，故觀乾為王。「假，至」，《釋詁》文。鄭氏謂艮為鬼門，又為宮闕，鬼門宮闕，天子宗廟之象，故為廟。五至初體觀，象「觀盥而不薦」，乃明堂配天之禘，故「體觀享祀」。上之四，四體艮，故「假有廟」。傳曰「致孝享也」。陸氏謂王五廟上，《乾鑿度》曰「上為宗廟」，義亦通也。

The following is a self-explanation. First, I will explain the passage from "Observing Above" to "Offering Sacrifices" in the Hexagram Statement. The following will use Yu Fan's interpretation. The Hexagram of Guaan (Observing) has its top line descending to the fourth position, forming the Hexagram of Cui (Gathering). The Hexagram of Guaan belongs to the Qian (Heaven) group in Jing Fang's eight palaces, so it is said that the Qian element of Guaan represents the ruler. The term "jià" is interpreted as "zhi" (to arrive at), as found in the Er Ya (Commentary on Words). Zheng Xuan believed that Gen (Mountain) represents the gate of ghosts and the palace; the gate of ghosts and the palace are exactly the image of the Son of Heaven's ancestral temple, so Gen represents the temple. From the fifth line to the first line, the structure forms the Hexagram of Guaan, taking the image of "Observing the washing but not the offering" from the Hexagram Statement of Guaan. This is precisely the禘 (a type of sacrificial rite) in the Bright Hall, where the ancestor is paired with Heaven. Therefore, it is said "the body of Guaan represents the offering of sacrifices." When the top line descends to the fourth position, the fourth line is in the Gen element, so it is said "there is a temple." The Commentary on the Judgment says "achieving filial piety in offering sacrifices." Lu Ji believed that the five temples of the Son of Heaven should be in the upper position, and the Yi Wei (Commentary on the Changes) says "the upper position is the ancestral temple," which is also a coherent explanation.

○「大人」至「言元」○乾五為大人，故「大人謂五」。六三九四失位，利變之正，三四易位體離，「相見乎離」，故離為見。三五同功，四上承五，故「利見大人」。三四之五，故「利貞」也。傳曰「聚以正也」，正以釋利貞之義。此上虞義也。初為元，三四已正，初變成既濟，當言「元亨利貞」；今初未變，故不言元而言「亨利貞」也。○「坤為」至「命也」○下體坤為牛，《說文》曰「牛，大牲也」。四之三坤體壞，離為折，故「折坤得正」。坤為用，故「用大牲吉」。三往之四，自外曰往，故「利有攸往」。傳曰「順天命也」。

The explanation from "Da Ren" to "Yan Yuan" states that the fifth line of Qian is called Da Ren, so "Da Ren" refers to nine in the fifth position. The sixth line in the third position and nine in the fourth are both out of place, and it is advantageous for them to change and return to the correct position. When the third and fourth lines exchange positions, they form the trigram Li. The "Shuo Gua" says "meeting at Li," so Li governs "seeing." In the "Xì Ci," the third and fifth lines are considered positions of equal function, and the fourth line is above nine in the fifth, so it is said "advantageous to see Da Ren." The third and fourth lines both tend toward the fifth position, so it is said "advantageous to maintain constancy." The "Tuan Zhuan" says "gathering with correctness," which uses "correctness" to explain "advantageous to maintain constancy." This is Yu Fan's interpretation. The first line governs "origin." Since the third and fourth lines have already returned to correctness, if the first line changes once more, it would become Ji Ji. At that time, it should say "origin, prosperity, advantage, constancy." Now the first line has not changed, so the hexagram statement does not mention "origin" but only says "prosperity, advantage, constancy." The explanation from "Kun Wei" to "Ming Ye" states that the lower trigram Kun governs cattle. The "Shuo Wen Jie Zi" says "cattle, great sacrificial animal." Nine in the fourth position moves down to the third, thus breaking the structure of Kun, and Li governs breaking, so it is said "breaking Kun and achieving correctness." Kun also governs "use," so it is said "using great sacrificial animal is auspicious." The sixth line in the third position moves up to the fourth, and from the perspective of the outer trigram, it is called "going," so it is said "advantageous to go somewhere." The "Tuan Zhuan" concludes it as "following the mandate of heaven."

初六：有孚不終，乃亂乃萃。注：孚謂五也。初四易位，五坎中，故「有孚」。失正當變坤為終，故「不終」。「萃，聚」也，坤為聚、為亂，故「乃亂乃萃」。失位不變則相聚為亂，故《象》曰：「其志亂也。」「若號一握為笑，勿恤，往無咎。」注：握當讀為「夫三為屋」之屋。巽為號，初稱一，初動成震，震為笑，坤三爻稱一屋。二引坤眾順說應五，故「一屋為笑」。四動成坎，坎為恤，初之四得正，故「勿恤往無咎」。

The first line statement says: "There is sincerity but it does not last, thus disorder arises and gathering occurs." Hui Dong's self-commentary states: "Sincerity" refers to the fifth line. After the first line and the fourth line exchange positions, the fifth line is located within the Kan trigram, which represents sincerity, hence "there is sincerity." The first line loses its proper position and should change to become the Kun trigram to conclude, hence "does not last." "Crew" means gathering; the Kun trigram governs gathering people and also disorder, hence "thus disorder arises and gathering occurs." When a line is out of position and does not change, gathering leads to disorder, so the Small Image Commentary says "its intention is disorder." The line statement says: "If one calls out, a single handhold becomes laughter, no worry, going forward brings no blame." Self-commentary states: "Wu" should be read as in the "Three men make a house" from the "Rites of Zhou." The Xun trigram represents calling out; the first line is called "one"; the first line moving becomes the Zhen trigram, which represents laughter; the three lines of the Kun trigram together are called "one house." The second line leads the people of the Kun trigram, obeying joyfully to respond to the fifth line, hence "a single house becomes laughter." The fourth line moving forms the Kan trigram, which represents worry; the first line moving up to the fourth position and achieving the correct position, hence "no worry, going forward brings no blame."

六二：引吉，無咎。注：巽為繩，艮為手，二引坤眾應五，故「引吉」。初三失位，二中未變，故「無咎」。「孚乃利用禴。」注：孚謂五。「禴，夏祭」也。體觀象，離為夏，故「利用禴」。二孚於五，得用薄祭以祀其先，不用大牲，降於天子也。

The line statement for the second line says: "It is auspicious to lead, without blame." Hui Dong's own commentary states: The trigram Xun represents a rope, and Gen represents a hand. A hand holding a rope is the image of leading. The line six in the second leads the body of Kun upwards to correspond with nine in the fifth, hence "it is auspicious to lead." Both initial six and six in the third are out of position, but six in the second is in the center and has not yet changed, so there is no mistake. The line statement "Trust leads to the use of a light sacrifice" is explained as follows: "Trust" refers to nine in the fifth. "Cuo" is the name of a summer sacrifice. The entire hexagram has the image of "Observing," with Li corresponding to summer, hence "the use of a light sacrifice." Six in the second, through trust, responds to nine in the fifth, thus being able to use a light sacrifice to worship his ancestors, without using large animals, which is one rank lower than the Son of Heaven.

六三：萃如差如，無攸利，往無咎，小吝。注：坤為聚，故「萃」。巽為號，無應，故「差如」。失正，故「無攸利」。動得位，故「往無咎」。小吝謂往之四。九四：大吉，無咎。注：以陽居陰，宜有咎矣；動而得正，承五應初，故「大吉而無咎」矣。

The Line Statement for the third line says: "Cohesion appears as difference, no benefit, going forward without blame, slight regret." Hui Dong's own commentary says: The trigram坤 (Earth) governs gathering, so it is said "Cohesion appears." The trigram巽 (Wind) governs calling out, but the third line has no corresponding line above it, so it can only lament in vain, hence "difference appears." The third line, being a yin line in a yang position, is not in the correct position, so "no benefit." Once it moves, it attains the correct position, so "going forward without blame." The term "slight regret" refers to its movement to the fourth position. The Line Statement for the fourth line says: "Great good fortune, no blame." The self-commentary says: The fourth line is a yang line in a yin position, which by nature should bring blame; but once it moves, it attains the correct position, and it is above the fifth line and corresponds to the first line, hence "great good fortune without blame."

九五：萃有位，無咎，匪孚，元永貞，悔亡。注：五得位居中，上下皆聚而歸之，故「萃有位無咎」。「匪孚」謂初也。四五易位，初變之正，則六體皆正。初為元，坤永貞，故「元永貞」。悔亡與比彖同義。上六：齎諮涕洟，無咎。注：自目曰涕，自鼻曰洟。兩陰無應，故「齎諮」。三之四體離，坎離為目，艮為鼻，乘陽不敬，坎水流鼻目，故「涕洟」。三變應上，故「無咎」。

The line statement for the fifth line says: "The gathering has a position, no blame, not trustworthy, great, enduring, and sincere, regret disappears." Hui Dong's self-commentary states: The fifth line is in the proper position and in the center, with all the other lines gathering around it, hence "the gathering has a position, no blame." "Not trustworthy" refers to the first line. The fourth line and the fifth line exchange positions, and the first line changes again to return to its proper place, thus all six lines become correct. The first line represents "greatness," and the earth (Kun) represents "enduring and sincere," hence "great, enduring, and sincere." The phrase "regret disappears" is the same as in the "Commentary on the Judgment" of the "Gathering" hexagram. The line statement for the sixth line says: "Lamenting and weeping, no blame." Self-commentary states: What flows from the eyes is called "tears," and what flows from the nose is called "snot." The sixth line and the third line are both yin lines and do not correspond, so they can only lament and sigh. The third line moves up to the fourth position and forms the body of fire (Li), while water (Kan) and fire (Li) both take the image of the eyes, and mountain (Gen) takes the image of the nose. The sixth line, being yin, oversteps the yang line and lacks respect, and water flows from the nose and eyes, hence "tears and snot." When the third line changes, it corresponds with the sixth line, hence there is no mistake.

疏：「孚謂」至「亂也」○此虞義也。陽在二五稱孚，故「孚謂五」。初失正應在四，與四易位體坎，故五在坎中，坎為孚，故「有孚」。初以陰居陽，故失正，當變坤代終，故為終。代終者，初當之四，今失位不變，故「不終」。初在五應外，故有是象也。坤眾為聚，又為亂，不變則「乃亂乃萃」。坎為志，故《象》曰「其志亂也」。

The passage explains the annotation from "Fa Wei" to "Luan Ye" regarding the line "Chu Li." According to Yu Fan's interpretation, a yang line in the second or fifth position is called "Fa," so here "Fa" refers to the nine in the fifth position. The line "Chu Li" has lost its proper position, and its responding line is in the fourth position. After exchanging positions with the nine in the fourth, it forms the trigram Kan, and the nine in the fifth falls within the trigram Kan. Since Kan represents sincerity, it is said "there is sincerity." The line "Chu Li" is yin in a yang position, thus losing its proper alignment; it should change to become the trigram Kun, which has the meaning of "replacing the end." This refers to the line "Chu Li" should move upward to the fourth position. Now that it has lost its position and refuses to change, it is said "it does not reach the end." The line "Chu Li" is outside the responding line of the nine in the fifth, hence this image arises. The trigram Kun represents multitude and thus gathering, and also represents disorder; refusing to change leads to "disorder and gathering." Since Kan represents the mind, the Small Image Commentary says "its mind is disordered."

○「握當」至「無咎」○「握當讀為夫三為屋之屋」，此鄭讀也。案《周禮·小司徒》曰「考夫屋」，鄭彼注云：「夫三為屋，屋三為井。」又鄭注《考工·匠人》云：「三夫為屋，屋具一井之地，三屋九夫，三三相具，以出賦稅。」《戰國策》曰「堯無三夫之分」，三夫為一屋也。一屋謂坤三爻。若然，益六三云「三人行」，虞彼注云「泰乾三爻為三人」，此不稱三人而稱一屋者，乾為人，故三爻為三人；坤陰，無稱人之例，故云「一屋」也。

The explanation of the text from "Wò Dāng" to "Wú Jiù" regarding the line "Chū Lù" states that "Wò Dāng" should be read as "Sān Fū Wéi Wū" meaning "three men form a house," according to Zheng Xuan. In the "Zhou Li · Xiao Si Tu," there is a passage "Kǎo Fū Wū," and Zheng Xuan's commentary explains that three men form one house, and three houses form one well. In his commentary on "Zao Gong Ji · Jiang Ren," he also says that three men form one house, and one house occupies exactly the area of one well; three houses total nine men, and they are grouped in threes for tax purposes. The "Zhuang Guo Ce" mentions "Yao had no division of three men," indicating that three men constitute one house. The term "one house" refers to the three lines of the trigram Kun. Therefore, in the line "San Ren Xing" of the hexagram "Yi," Yu Fan's commentary explains that the third line of the trigram Qian in the hexagram "Tai" represents three people. Here, instead of saying "three people," it says "one house," because Qian represents people, so the third line is considered three people; however, Kun is yin, and in the "Yi," there is no instance where Kun is used to represent people, so it is instead referred to as "one house."

巽申命為號，故「若號」。初爻稱一，初失位，動成震，震春喜樂為笑。六二「引吉」，故「二引坤眾順說應五」。坤利永貞，初三變之正，故「一屋為笑」。四動體坎，坎加憂為恤，初四得正，故「勿恤往無咎」矣。此皆虞義。虞只讀「一握」如字，與鄭異也。

The trigram Xun represents the image of issuing commands and declaring orders, hence the phrase "if calling out." The first line is called "one"; since the line Initial Six has lost its proper position, when it moves, it forms the trigram Zhen, which represents the joy of spring, thus the image of laughter and joy. The line statement of the second line says "lead to good fortune," so the commentary explains that the line Six in the Second leads the body of the trigram Kun, following and rejoicing in response to the line Nine in the Fifth. The trigram Kun represents "advantageous to maintain sincerity," and since the line Initial Six and the line Six in the Third each change and return to their proper positions, it is said "one house becomes laughter." When the line Nine in the Fourth moves, it forms the trigram Kan, which represents "increase worry," hence the image of concern; since the line Initial Six and the line Nine in the Fourth each attain their proper positions, it is said "do not worry, going forward brings no blame." All of the above are Yu Fan's interpretations. However, Yu Fan only reads "yi wo" as the original character, differing from Zheng Xuan's reading of "wu."

○「巽為」至「無咎」○巽為繩，艮為手，虞義釋「引」字也。二在坤體，坤為眾，二引坤眾應五，故「引吉」也。初三失位，二居中未變，一屋為笑，故「無咎」也。○「孚謂」至「子也」○五坎中，故「孚謂五」。《爾雅》祭名曰「夏祭曰礿」，故云「禴，夏祭」也。上至初體觀象，觀，祭祀之卦。四之三體離，離於四正為夏，故「利用禴」。二正應五，故「孚於五」。既濟九五曰「東鄰殺牛，不如西鄰之禴祭」，故知禴為薄祭。二為大夫，故不用大牲，降於天子也。

The explanation of the line statement for line two begins with "Xun represents a rope, Gen represents a hand," which is how Yu Fan interpreted the character "yin" in the line statement. Line two is in the body of Kun, which represents the people; line two draws the people of Kun upward to correspond with line five, so it is said "yin is auspicious." Both line one and line three are out of position, but line two is in the center and has not yet changed, and there is an image of "one house laughing," so there is no error. The explanation from "Fu wei" to "zi ye" continues: line five is in the body of Kan, so "Fu" refers to line five. The "Eya" records names of sacrifices, saying "summer sacrifice is Yuo," so the annotation refers to "Yuo" as a summer sacrifice. From the top line to the first line forms the image of "Guan," which is the hexagram governing sacrifices. Line four descending to the third position forms the body of Li, which in the four cardinal hexagrams corresponds to summer, so it is said "suitable for Yuo." Line two and line five correspond directly, so it is said "faithful to five." The "Ji Ji" hexagram line five says "the eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's Yuo sacrifice," showing that Yuo is a simple sacrifice. Line two is in the position of a minister, so it does not use large sacrifices, which is one rank lower than the Son of Heaven.

○「坤為」至「之四」○此虞義也。三體坤，坤為眾，故「萃如」。巽為號，兩陰無應，故「嗟如」。以陰居陽，故「無攸利」。動得位應上，故「往無咎」。「悔吝者，言乎其小疵也」，三不正而之正，故「小吝謂往之四」，陰稱小也。○「以陽」至「咎矣」○此虞義也。「無咎者，善補過也」，以陽居陰，宜有咎；動而得正，上承五，下應初，是補過之義，故「大吉而無咎」。四承五陽，下應初陽，故稱大吉也。

The explanation of the line "Six in the Third" from "Kun represents" to "to the Fourth" follows Yu Fan's interpretation. The line Six in the Third is within the body of Kun, which governs the multitude, so it is said "gathered as if." The trigram Xun represents calling and shouting, but the line Six at the Top and Six in the Third are both yin lines and do not correspond with each other, so they can only lament in vain, hence "lament as if." The line Six in the Third is a yin line in a yang position, so it is said "there is no benefit." When it moves once, it attains the correct position and corresponds with the line Six at the Top, so it is said "going brings no blame." The Great Treatise says "regret and hardship refer to minor faults." The line Six in the Third is originally not in the correct position but moves toward it, so "minor hardship" refers to its movement upward to the fourth position—yin lines in the Book of Changes are called "minor." The explanation of the line "With yang" from "to 'fault' has occurred" follows Yu Fan as well. The Great Treatise says "without blame means being good at making up for past mistakes." The line Nine in the Fourth is a yang line in a yin position; by nature it should have blame. But when it moves once, it attains the correct position, above it is Nine in the Fifth, which is yang, and below it is the line Six at the Beginning, which after changing becomes yang. Thus, it is supported on both sides by yang, so it is called "great good fortune without blame." The line Nine in the Fourth is above Nine in the Fifth, which is yang, and the line below it, after changing, is also yang, so it is said "great good fortune."

○「五得」至「同義」○乾上九《文言》曰「貴而無位」，易例以陰居陰、以陽居陽為有位。五得位居中，上下五爻聚而歸之，故「萃有位」。五弇於上，宜有咎矣，以其得中，故「無咎」也。初失位，五為孚，初在應外，故「匪孚謂初」。初九為元，卦辭云「亨利貞」，不言元，則初猶未變也。坤利永貞，四五易位，初變之正，則六體皆正，故「元永貞」。「震無咎者存乎悔」，故「悔亡」也。比卦辭「原筮元永貞」亦謂初在應外，失位之正，五孚及之，故「原筮元永貞」，與萃五同義也。

The explanation of the annotation on the line "Five" from "Five has" to "Same meaning" states that the "Great Treatise" says about the upper nine of the hexagram "Qian" that "it is noble but has no position," indicating that in the "Book of Changes," a yao is considered to have a position only when a yin yao is in a yin position and a yang yao is in a yang position. The line five is in the correct position and is in the center, and the other five lines all gather to follow it, so it is said "to gather with position." Although the line five is obscured by the upper six, it should logically have a fault; however, because it is in the center and has the way, it does not have a fault. The line one has lost its proper position, and the line five is "faithful," while the line one is outside the responding line of the line five, so "not faithful" refers to the line one. The line one represents "origin," and the hexagram statement only mentions "smooth, advantageous, and constant" without mentioning "origin," indicating that the line one has not yet changed. The hexagram "Kun" states "advantageous to be constant," and when the line four and the line five exchange positions, the line one changes again and returns to its proper place, making all six lines correct, so it is said "origin, constant, and faithful." The "Great Treatise" says "those who have no fault in the hexagram of Zhen are those who have regret," so it is said "regret disappears." The hexagram statement of "Bi" mentions "original divination, origin, constant, and faithful," which refers to the line one being outside the responding line, losing its position, and needing to return to its proper place, while the faithfulness of the line five reaches it, so it is said "original divination, origin, constant, and faithful," which is the same meaning as the line five of "Cui."

○「自目」至「無咎」○「自目曰涕，自鼻曰洟」，虞鄭義也。鄭云：「齎諮，嗟嘆之辭。」兩陰無應，故三「嗟如」，上「齎諮」。案履六三「眇而視」，虞彼注云「視上應也」；上九「視履考詳」，虞彼注云「三先視上，故上亦視三」，亦謂三上有相應之義，故其辭同也。三之四有離坎象，離目，艮鼻，上六乘五陽為不敬，坎水流鼻目，離目為涕，艮鼻為洟也。三變應上，故「無咎」，三爻辭亦云「往無咎」也。

From the eyes comes tears, and from the nose comes mucus," this interpretation is shared by Yu Fan and Zheng Xuan. Zheng Xuan says that "ji zī" is a word expressing lamentation. Since the sixth line at the top and the third line are both yin lines and do not correspond, the third line says "jie ru," and the top line says "ji zī." In the hexagram "Li" (Fire), the third line has "miao er shi," and Yu Fan's commentary says that refers to looking upward at the responding line. In the ninth line of "Li," "shi lu kao xiang" is mentioned, and Yu Fan explains that the third line first looks at the top line, so the top line also looks back at the third line. This shows that there is a corresponding relationship between the third and top lines, and thus the expressions in these two lines correspond with each other. When the third line moves upward to the fourth position, the hexagram contains the images of Li (Fire) and Kan (Water). Li represents the eyes, and Gen represents the nose. The top line, being yin, oversteps the five yang lines and lacks respect, causing water from Kan to flow from the nose and eyes. The tears come from the eyes represented by Li, and the mucus comes from the nose represented by Gen. Since the third line changes and corresponds with the top line, there is no fault, and the third line's statement is exactly "going without blame."

震宮四世卦，消息十二月。

According to Jing Fang's eight palaces arrangement, the hexagram "Ascending" belongs to the Zhen palace as the fourth generation hexagram. According to the hexagram qi theory, it corresponds to the twelfth lunar month. At this time, the yang qi rises gradually from the ground, which precisely matches the meaning of "ascending" as advancing upward.

《升》：元亨。注：臨初之三，又有臨象。剛中而應，故「元亨」。「用見大人，勿恤。」注：二當之五為大人，離為見，坎為恤，二之五得正，故「用見大人，勿恤有慶」也。「南征吉。」注：離南方，二之五成離，故「南征吉，志行」也。

The Hexagram Statement of the "Ascending" Hexagram says: "Original and prosperous." Hui Dong's self-commentary explains that this hexagram arises from the first line of the "Approaching" hexagram moving upward to the third position, and the image of "Approaching" is still preserved within it. The second line is a yang line in the center and corresponds with the fifth line, hence it is said "Original and prosperous." The Hexagram Statement "Use the presence of a great man, without worry" is explained by Hui Dong as follows: The second line should move upward to the fifth position to become a "great man." The trigram Li represents meeting, and the trigram Kan represents worry. When the second line ascends to the fifth position, it attains the correct position, hence it is said "Use the presence of a great man." The "Commentary on the Judgment" concludes "Without worry, there is celebration." The Hexagram Statement "A southern expedition is auspicious" is explained by Hui Dong as follows: Li is the trigram of the south, and when the second line ascends to the fifth position, it forms the body of Li, hence it is said "A southern expedition is auspicious." The "Commentary on the Judgment" concludes "The will is carried out."

疏：「臨初」至「元亨」○此以下皆虞義也。升從四陰二陽之例，故云「臨初之三」。二至上體臨，故「又有臨象」。臨卦辭曰「元亨」，彖傳云「剛中而應，是以大亨」，與升象略同，故亦云「元亨」也。○「二當」至「慶也」○坤虛無君，故「二當之五為大人」。二之五體離坎，故離為見，坎為恤。二之五得正，坤為用，故「用見大人，勿恤有慶」，陽稱慶也。

The following explanation begins with the Hexagram Statement and Commentary on the Judgment from "Initial Approach" to "Great Success." The subsequent discussion follows Yu Fan's interpretation. The Hexagram of Ascending is derived from the Hexagram of Approaching according to the pattern of a hexagram with four yin lines and two yang lines. The initial line of the Hexagram of Approaching moves upward to the third position, hence the Commentary says "Initial Approach to the Third." From the second line to the top line, the structure still forms the Hexagram of Approaching, so it is said "there is still the image of Approaching." The Hexagram Statement of Approaching is "Great Success," and the Commentary on the Judgment states "Yang is central and responds, hence great success," which is largely similar to the image of Ascending, so Ascending also says "Great Success." Next, the explanation from "The Second Line Should" to "Celebration": The Earthly element is empty and lacks a ruler, so the second line should move upward to the fifth position to serve as "Great Person." When the second line ascends to the fifth position, the hexagram forms the structure of Fire and Water, hence Fire represents seeing and Water represents concern. The second line ascending to the fifth position attains the correct position, and Earth is associated with "use," hence "Seeing the Great Person, without concern there is celebration." In the Book of Changes, a yang line is called "celebration."

○「離南」至「行也」○離，方伯，南方之卦，二之五體離，自二升五，故「南征吉」。坎為志，震為行，故「志行」也。荀氏之義，以為此本升卦，巽當升坤上，故六四與眾陰退避當升者。荀於需泰二卦言乾體上升，坎坤下降，尋升需泰三卦唯需有乾升坎上之象，餘所不用也。

A further explanation of the passage from "Lì nán" to "xíng yě": Lì is the hexagram representing the four cardinal directions, governing the south; when Nine in the Second ascends to the fifth position, it forms the structure of Lì, moving from the second to the fifth position, hence it is said "nán zhēng jí" (a favorable journey to the south). Kan represents the mind and will, while Zhen represents action, so the Commentary on the Judgment says "zhì xíng yě" (the will is carried out). Xun Shuang's interpretation holds that this hexagram inherently signifies "shēng" (ascending), with Xun (wind) rising above Kūn (earth). Therefore, Six in the Fourth must step back, allowing the ascending elements to rise. In the hexagrams Need and Tai, Xun Shuang also discusses the ascent of Qian (heaven) and the descent of Kan and Kūn; however, upon careful examination of the hexagrams Shēng, Need, and Tai, only Need clearly shows Qian rising above Kan; the other interpretations by Hui Dong are not adopted.

初六：升，大吉。注：進也。初變之正，進應四，故「升」。二之五，初與四合志承五，故「大吉」。九二：孚乃利用禴，無咎。注：「禴，夏祭」也。孚謂二之五成坎為孚，離為夏，故「乃利用禴」。二升五得位，故「無咎」也。九三：升虛邑。注：坤稱邑，五虛無君，利二上居之，故「升虛邑，無所疑」也。

The line statement for the first line says: "Ascending, great good fortune." Hui Dong's self-commentary (the original text here is missing the character being explained) states: "Ascending means advancing upward. The first line changes to the correct position, and ascends to connect with the fourth line, so it is called 'ascending.' The second line ascends to the fifth position, and the first line and fourth line share the same intention to support the fifth line, hence 'great good fortune.'" The line statement for the second line says: "Trust leads to the use of a simple summer sacrifice, without blame." Self-commentary: "Cuo" is the name of a summer sacrifice. "Trust" refers to the second line ascending to the fifth position, forming the Kan trigram, which symbolizes trust. Since Li is associated with summer, it is said "trust leads to the use of a simple summer sacrifice." The second line ascending to the fifth position and attaining its proper position, so there is no blame. The line statement for the third line says: "Ascending to an empty city." Self-commentary: The坤 trigram is called a city. The fifth position is empty and lacks a ruler, which is favorable for the second line to ascend and occupy it, hence "ascending to an empty city." The Small Image Commentary concludes "there is no doubt."

六四：王用亨于岐山，吉，無咎。注：王謂二升五也。巽為岐，艮為山，故「王用亨于岐山」。陽稱吉，四順承五，故「吉無咎」也。以人事明之，此王謂夏后氏也。岐山，冀州之望。亨者，二升五受命告祭也。六五：貞吉，升階。注：二升五，故「貞吉」。坤為階，陰為陽作階，使升居五，故「升階」也。上六：冥升，利于不息之貞。注：坤性闇昧，今升在上，故曰「冥升」也。二升五，積小以成高大，故曰「不息」。陽道不息，陰之所利，故曰「利于不息之貞」。

The fourth line statement says: "The king offers sacrifices to Qishan, which is auspicious and without fault." Hui Dong's self-commentary explains: "The 'king' refers to the nine in the second line ascending to the fifth position. Xun represents the image of divergence, and Gen represents a mountain, hence the phrase 'the king offers sacrifices to Qishan.' A yang line is called 'auspicious'; since the sixth line is yin and obediently supports the fifth line, it is 'auspicious and without fault.' In terms of human affairs, the 'king' here refers to the Xiahoushi. Qishan is a famous mountain in the Jiuzhou region that was worshipped in ritual offerings. The term 'offer sacrifices' refers to the nine in the second line ascending to the fifth position and receiving the mandate of heaven to perform sacrifices." The fifth line statement says: "It is auspicious to be steadfast, and to ascend the steps." Self-commentary explains: since the nine in the second line has ascended to the fifth position, it is "auspicious to be steadfast." Kun represents the image of steps, and the yin line constructs steps for the yang line, allowing it to ascend step by step to the fifth position, hence the phrase "ascending the steps." The sixth line statement says: "Dark ascent is favorable for steadfast perseverance." Self-commentary explains: Kun's nature is dark and obscure, and now it has ascended to the top, hence the phrase "dark ascent." The nine in the second line ascending to the fifth position is the accumulation of small things to achieve greatness, hence "perseverance." The movement of yang is continuous and unceasing, which is the benefit that the yin line relies upon, hence "favorable for steadfast perseverance."

疏：「進」至「大吉」○《說文》曰：「進也，從□，□，進趣也。」初失位變之正，進與四應，故「升」。陽稱大稱吉，二之五，初與四合志承五，故「大吉」。《象》曰「上合志」也。○「禴夏」至「咎也」○此虞義也。陽在二、五稱孚，故「孚謂二之五」，成坎為孚，坎陽在二五也。離直夏，夏祭曰禴，故「孚乃利用禴」。二失位宜有咎，升五得位，故「無咎」也。

Here is an explanation of the passage concerning the initial line, from the words "progress" to "great good fortune." The "Sayings of the Characters" explains this character as "progress," saying it derives its meaning from a radical which itself signifies advancement. However, both the character and its radical are now missing in the original text, so they are represented by "□" as a placeholder. The initial line is out of its proper position but changes to the correct position, moving upward to harmonize with the fourth line, so it is said "to ascend." A yang line is called "great" and "auspicious"; the second line ascends to the fifth position, and the initial line and the fourth line share the same aspirations and jointly support the fifth line, hence "great good fortune." The "Small Image Commentary" says "they harmonize in their aspirations." Now, explaining the passage concerning the second line, from "summer sacrifice" to "fault." Using Yu Fan's interpretation, a yang line in the second or fifth position is called "faith." Therefore, "faith" refers to the second line ascending to the fifth position; ascending to form the structure of Kan (water) is called "faith," because the yang lines of Kan are precisely in the second and fifth positions. Li (fire) corresponds to summer, and the summer sacrifice is called "yue," so it is said "faith is useful for the summer sacrifice." The second line was originally out of its proper position and should have had a fault, but ascending to the fifth position brings it to the correct position, so there is no fault.

○「坤稱」至「疑也」○此荀義也。坤土稱邑，陽實陰虛，故「五虛無君」。三利二陽上居五位，故「升虛邑」，謂升坤邑也。升五得正，故《象》曰「無所疑也」。○「王謂」至「無咎」○乾為王，二升五即乾五也，故云「王謂二升五」也。巽為股，股下岐，故為岐。二升五下體成艮，故艮為山。二受命告祭，四順承之，故「吉無咎」，《象》曰「順事也」。荀氏之義，以巽升坤上體觀享祀，上巽為岐，下艮為山，故「王用享于岐山」也。

The explanation of the annotation for line nine in the third position, from "Kun is called" to "doubtful," follows Xun Shuang's interpretation. Kun represents earth, so it is called a city and town. A yang line is full and a yin line is empty, so it is said that the fifth position is empty and lacks a ruler. Line nine benefits from line nine in the second position ascending to the fifth position, so it is said "ascending to an empty city," meaning ascending into the city and town symbolized by Kun. When line nine in the second position ascends to the fifth position, it attains the correct position, so the Small Image Commentary says "there is no doubt." The explanation of the annotation for line six in the fourth position, from "the king refers to" to "no blame," is as follows:乾 represents the king, and when line nine in the second position ascends to the fifth position, it becomes the fifth line of乾. Therefore, the annotation says "the king" refers to line nine in the second ascending to the fifth position. Xun takes the image of the thigh, and below the two thighs there are branches, so it takes the meaning of "branching." After line nine in the second position ascends to the fifth position, the lower part forms Gen, so Gen represents a mountain. Line nine in the second receives the mandate of heaven and performs the rites of worship, and line six in the fourth, being gentle, supports it, so "auspicious, no blame," and the Small Image Commentary says "following the proper course." Xun Shuang's interpretation is that the Xun hexagram ascends to the top of the Kun hexagram, and the entire hexagram has the image of Guaan, with the focus on offerings and worship. Above is Xun, representing branching, and below is Gen, representing a mountain, so it is said "the king uses offerings on the branch mountain."

○「以人」至「祭也」○孟喜《易章句》曰：「易本乎氣而後以人事明之。」文王爻辭皆據夏商之制，故云「此王謂夏后氏」也。必知為夏后氏者，哀六年《春秋傳》仲尼曰：「《夏書》曰：惟彼陶唐，帥彼天常，有此冀方。」服虔《解誼》云：「堯居冀州，虞夏因之。」皇甫謐《帝王世紀》曰：「夏與堯舜同在河北冀州之城，不在河南也。」

The commentary from "with people" to "ritual also" explains that the "King" mentioned refers to the Xia dynasty. Meng Xi's "Commentary on the Changes" states that the "Zhou Changes" originate from the principles of yin and yang, and then use human affairs to illustrate these principles. The line statements attached by King Wen are based on the systems of the Xia and Shang dynasties, so the commentary refers to the "King" here as the Xia dynasty. This conclusion is drawn because the "Zuo Zhuan" records that Confucius cited the "Summer Book" saying that the Taotang dynasty followed the constant way of heaven and ruled the Ji state. Fu Qian's "Commentary on the Spring and Autumn Annals" says that Yao established his capital in the Ji state, and the Yu and Xia dynasties continued this tradition. Huang Fu Mi's "Chronicles of the Emperors" also states that the Xia dynasty was located in the Ji state along with Yao and Shun, not in the Henan region.

故《五子歌》曰「惟彼陶唐，有此冀方，今失厥道，亂其紀綱，乃底滅亡」，言禹至太康與唐虞不易都城也。謐據偽《尚書》以為太康，若杜預之義，滅亡謂夏桀，知夏后氏咸都冀州，與唐虞同也。《禹貢》曰「冀州既載」，又云「壺口治梁及岐」。《爾雅·釋山》曰「梁山，晉望也」。諸侯三望，天子四望，梁山為晉望，明梁山、岐山皆冀州之望。

Therefore, the Book of Documents, the Five Songs of the Five Sons, says: That Tang dynasty ruler, who held the region of Ji Zhou, lost his proper way and disrupted his order, and eventually perished. This indicates that from Yu to Tai Kang, the dynasty never changed the old capital of the Tang and Yu dynasties. Huafu Mi, based on the forged ancient text of the Book of Documents, identified the fallen king here as Tai Kang; but according to Du Yu's interpretation, "perishing" refers to the last king of Xia, Jie. In any case, it is clear that the Xia dynasty rulers established their capitals in Ji Zhou, the same as the Tang and Yu dynasties. The Book of Documents, the Yu Gong, says "Ji Zhou has been properly organized," and also mentions "Hu Kou is managed at Liang and Qi." The Er Ya, the Explanation of Mountains, says "Liang Mountain is the landmark of Jin." According to ritual, dukes offered sacrifices to three famous mountains within their territory, while the Son of Heaven offered sacrifices to four. Since Liang Mountain is the landmark of Jin, it is evident that both Liang Mountain and Qi Mountain are famous mountains within the territory of Ji Zhou, which should be offered to in ritual sacrifices.

故僖三十一年《公羊傳》曰「天子有方望之事，無所不通」，知冀州之望得有梁岐，故云「岐山，冀州之望」也。《詩·時邁序》曰：「巡守告祭，祡望也。」鄭箋云：「巡守告祭者，天子巡行邦國，至於方嶽之下而封禪也。」彼言封禪，此云受命者，王者受命亦有告祭山川之事，今二升五，故云「受命告祭」也。

Therefore, the "Spring and Autumn Annals" (Chunqiu) states in the "Gongyang Zhuan" for Duke Xian's thirty-first year: "The Son of Heaven has the ritual of looking towards the directions, and there is no place he cannot reach." From this we can know that among the mountains worshipped by the Ji State, both Liang Mountain and Qi Mountain could be included. Hence, the commentary says, "Qi Mountain is the mountain looked towards by Ji State." The small preface of the "Shijing · Shimai" says: the ritual of offering sacrifices during the inspection tours is to burn fire and worship Heaven, and to look towards and worship the rivers and mountains. Zheng Xuan's commentary says: the so-called inspection tour sacrifices are when the Son of Heaven tours the various states, arriving at the foot of the four great mountains and performing the rites of Fengshan. That passage speaks of Fengshan, but here it says "receiving the mandate," because when a king first receives the Mandate of Heaven, he also performs the ritual of offering sacrifices to the rivers and mountains. Now, the Nine in the Second position rises to the fifth position, which corresponds exactly to the image of receiving the Mandate, so it is said "receiving the Mandate and offering sacrifices."

○「二升」至「階也」○此虞荀義也。二失正，升五得正，故「貞吉」。虞註上《繋》節初九曰「坤為階」，尋坤為土，古者土階，故坤為階也。階所以升者，五陰為二陽作階，使升居五，故有升階之象也。

The explanation of the annotation for line six five, from "two rises" to "stair," incorporates the views of Yu Fan and Xun Shuang. Originally, line nine two was out of its proper position, but when it rises to the position of line five, it attains correctness, hence it is said "upright good fortune." Yu Fan, in his commentary on the Upper Great Treatise of the Changes, cited the "Regulation" hexagram's line one nine, stating "Kun represents a stair." Investigating the reason, Kun represents earth, and ancient stairs were originally built with compacted earth, so Kun takes the image of a stair. A stair is for people to ascend step by step. The yin line at position five constructs the stair for the yang line at position two, allowing it to rise and occupy position five, hence there is the image of "ascending the stair."

○「坤性」至「之貞」○上體坤，坤喪乙滅癸，故性闇昧。居上體而在升家，故「冥升」，此上荀義。案《中庸》言「至誠無息」而先言「積」，如天之昭昭，地之撮土，山之卷石，水之一勺，所謂積也。繼之云「維天之命，於穆不已」，又云「於乎不顯，文王之德之純」，純亦不已，不已即不息。二升五，積小以成高大，有不息之義。升五得正，故云「不息之貞」。上比於五，五陽不息，陰之所利，故「利于不息之貞」也。

The upper trigram is坤, and according to the method of Najia stem assignment,坤 loses its strength at Yi and is extinguished at Gui, so its nature is dark and obscure. The upper sixth line is located at the top trigram and is in the hexagram of 升, so it is said to be "ascending in darkness." This is the view of Xun Shuang. Examining the Zhongyong, it says "the highest sincerity has no cessation," but first it speaks of "accumulation": heaven is merely the accumulation of many small lights, earth is merely the accumulation of many soil blocks, mountains are merely the accumulation of many stones, and water is merely the accumulation of many drops of water. This is called "accumulation." Then it cites the Shijing saying "the mandate of heaven, profound and unceasing," and also says "how magnificent is the virtue of King Wen, pure and unchanging." Purity is the same as unceasing, and "unceasing" is exactly "without cessation." The second line rises to the fifth position, accumulating small things to achieve greatness, which contains the meaning of "without cessation." When it reaches the fifth position, it attains the correct position, so it is said "the sincerity without cessation." The upper sixth line is adjacent to the fifth line, and the yang of the fifth line continues without cessation, which is precisely the benefit relied upon by the yin line, so it is said "favorable for sincerity without cessation."

坎宮四世卦，消息九月。

According to Jing Fang's eight palaces arrangement, the hexagram "Kun" belongs to the Kan palace as the fourth world hexagram. According to the theory of hexagram qi, it corresponds to the ninth lunar month. In the ninth month, the yang qi gradually declines and is overshadowed by yin qi, which precisely matches the meaning of "Kun" as the concealment of yang strength.

《困》：亨。注：否上之二，剛為陰弇，故困。上之二乾坤交，故亨。傳曰「困窮而通」也。「貞，大人吉，無咎。」注：大人謂五，在困無應，宜靜則無咎，故「貞，大人吉，無咎」。「有言不信。」注：乾為信，震為言，折入兌，故「有言不信，尚口乃窮」也。荀氏謂陰從二升上成兌為有言，失中為不信。

The Hexagram of Guan (Obstruction) states: "It is favorable." Hui Dong's self-commentary says: This hexagram comes from the top line of the hexagram of Pǐ (Obstruction) moving down to the second position. The yang is obscured by yin, hence it is called "Obstruction." The top line moves down to the second position, allowing the Heaven and Earth to interact, hence "favorable." The Commentary on the Judgment says "Obstruction leads to success." The Hexagram states: "Maintain the correct course; the great man is auspicious, without blame." Self-commentary says: "The great man" refers to the nine in the fifth position. The nine in the fifth is in a difficult situation and has no line corresponding to it, so it is appropriate to remain quiet and self-restrained, thus avoiding blame, hence "Maintain the correct course; the great man is auspicious, without blame." The Hexagram states: "Words are not believed." Self-commentary says: The Heaven represents sincerity, and the Zhen represents speech; the Zhen is damaged and incorporated into the Dui, hence "Words are not believed." The Commentary on the Judgment concludes "Excessive talking leads to failure." Xun Shuang, however, believes that the yin from the second position rises to the top position, forming the Dui, which represents speech, hence "Words." When it rises, it loses the central position, hence "Not believed."

疏：「否上」至「通也」○卦自否來，上九之二，二五之剛為陰所弇，故困。否天地不變不能通氣，上之二乾坤交，故亨。傳曰「困窮而通」者，《繫下》文，謂陽窮。否上變之二成坎，坎為通，故「窮而通」也，此兼虞義。若鄭氏之義，謂坎為月，互體離，離為日，兌為闇昧，日所入，今上弇日月之明，猶君子處亂世，為小人所不容，故謂之困。

The following is an explanation of the hexagram statement and commentary from "否" to "tong ye" (meaning "communication"). This hexagram arises from the hexagram "否." In "否," the upper line nine moves down to the second line, and the yang lines at positions two and five are covered by yin lines, hence it is called "困" (difficulty). The hexagram "否" represents the non-interaction between heaven and earth, and the lack of communication; after the upper line moves down to the second line, heaven and earth interact, hence "亨" (smoothness). The "Commentary on the Judgment" says "困穷而通," which comes from the "Great Treatise" and refers to the yang energy reaching its extreme. When the upper line of "否" moves down to the second line, it forms the structure of Kan, which signifies communication, hence "穷而通" (extreme difficulty leading to communication). This passage incorporates Yu Fan's interpretation. As for Zheng Xuan's view: Kan represents the moon, and the mutual structure forms Li, which represents the sun; Dui signifies darkness and obscurity, which is the place where the sun enters. Now the upper line covers the brightness of the sun and moon, just like a gentleman in a chaotic world not being accepted by petty people, hence it is called "困."

云「兌為闇昧日所入」者，案古文《尚書·堯典》曰「分命和叔，宅西曰昧谷」，鄭彼注云：「西者，隴西之西，今人謂之兌山。」兌西方卦，故云「日所入」。尋彖傳云「困，剛弇也」，今鄭謂上體之兌弇下體之坎離以釋困字，違彖傳剛弇之義，故不用也。

Zheng Xuan said, "Dui represents the dark and gloomy place, which is where the sun sets." His reasoning is based on the ancient text "Shangshu · Yaodian" which mentions "assigning He叔 to reside westward, called Migu Valley." Zheng Xuan's commentary explains that "west" refers to west of Longxi, which was called Dui Mountain at that time. Dui is the trigram of the west, so it is said to be the place where the sun sets. However, upon careful examination, the "Tuanchuan" states "confinement is the obstruction of yang strength," clearly referring to yang being covered. But Zheng Xuan interpreted it as the upper trigram Dui covering the lower trigrams Kan and Li, using this to explain the meaning of "confinement," which contradicts the original meaning of "yang being covered" in the "Tuanchuan." Therefore, Hui Dong did not adopt his interpretation.

○「大人」至「無咎」○此虞義也。乾五為大人，故「大人謂五」。五在困家，與二敵應，故無應。正居其所則吉，故云「宜靜則無咎」也。案京房《易積算》曰「靜為悔，發為貞」，故凡卦爻辭言貞者皆謂變之正。今以「貞大人」為「宜靜則無咎」者，師彖傳曰「貞，正也」。九五處困之家，近無所據，遠無所應，以其體剛得中，宜正居五位則吉無咎。若師之「貞丈人」者，謂當升坤五為貞，是已正而守正與未正而當正皆謂之貞。荀氏之義亦與虞同。

The explanation of the passage from "Great Man" to "no blame" in the hexagram statement uses Yu Fan's interpretation. The fifth line of the Qian hexagram is called "Great Man," so "Great Man" refers to the nine in the fifth line. The nine in the fifth line is in the Guan hexagram, and it is in opposition with the nine in the second line, both being yang and opposing each other, thus having no responding line. Being content in its position brings good fortune, so the commentary says it is appropriate to remain quiet and self-restrained, thus avoiding blame. According to Jing Fang's "Yi Ji Suan," "stillness is regret, action is uprightness." Therefore, whenever the line statement mentions "uprightness," it usually refers to a change returning to correctness. However, here "uprightness, Great Man" is interpreted as "appropriate stillness brings no blame," based on the "Commentary on the Judgment" of the Shi hexagram, which says "uprightness means correctness." The nine in the fifth line is in a difficult situation, with nothing to rely on nearby and nothing to respond to afar; relying on its yang strength and being in the center, it is fortunate and blameless if it maintains correctness in the fifth position. As for the "uprightness, elder man" in the Shi hexagram, it refers to the nine in the second line ascending to the fifth position of the坤 body as "uprightness." This shows that both being already correct and maintaining correctness, and being not yet correct but needing to return to correctness, can both be called "uprightness." Xun Shuang's interpretation is also the same as Yu Fan's.

○「乾為」至「窮也」○此虞義也。震息成兌，故「折入兌」，兌為毀折也。乾為信，上之二乾體壞，故「有言不信」。彖曰「尚口乃窮」也。○「荀氏」至「不信」○荀氏據卦自否來，坤陰從二升上體兌，說卦曰「說言乎兌」，故成兌為有言。二五為中，二之上失中為不信，故「有言不信」。虞氏以震為言，與荀異也。

The explanation of the Hexagram Statement from "Qian represents" to "exhausted" is based on Yu Fan's interpretation. Zhen (Thunder) progresses continuously to form Dui (Lake), so it is said "turns into Dui." Because Dui represents destruction and breaking. Qian represents sincerity, and when the top line moves down to the second position, the body of Qian is destroyed, hence "there is speech but no trust." The Commentary on the Judgment concludes "excessive talking leads to exhaustion." Further explanation from "Xun Shiwang" to "no trust": Xun Shiwang believed this hexagram comes from "Bo" (Obstruction). The yin line of Kun (Earth) rises from the second position to the top, forming the body of Dui (Lake). The Sayings of the Hexagram says "speech relates to Dui," so forming Dui gives the image of "there is speech." The second and fifth positions are the central positions of the upper and lower trigrams. When the yin line rises from the second to the top position, it loses the central position, hence "no trust." Yu Fan, however, took Zhen (Thunder) as representing speech, differing from Xun Shiwang's imagery.

初六：臀困于株木。注：臀謂四，乾為老，巽為木，故為株木。初失位，應在四，四困於三，故「臀困于株木」。九家謂三體為木，澤中無水，兌金傷木，故枯為株也。「入于幽谷，三歲不覿。」注：初動體兌，坎水半見，出於口，故為谷。坎為入，為三歲，坎陽入陰，為陰所弇，故「入于幽谷，三歲不覿」。

The line statement for the first line (初六) is: "The buttocks are trapped by a withered tree." Hui Dong's own commentary says: "Buttocks" refers to the fourth line (九四). The trigram Qian represents old age, and Xun represents wood. Old wood becomes a withered stake, hence the image of "withered tree." The first line loses its proper position, and its responding line is in the fourth position; the fourth line is also trapped by the third line, hence the statement "the buttocks are trapped by a withered tree." The "Nine Families Commentary" holds that the third line forms the body of Xun wood, and the marsh has no water, while the trigram Dui metal comes to injure the Xun wood, causing the wood to wither into a tree stake. The line statement "entering a dark valley, three years without seeing the sun" is explained as follows: when the first line moves, it forms the body of Dui, and the water of Kan is only partially visible, flowing out from the mouth, hence the image of "valley." Kan represents entering and also represents three years; the yang line of Kan is submerged in the yin, being concealed by the yin energy, hence the statement of entering a dark and deep valley, remaining unseen for three years.

九二：困于酒食，朱紱方來。注：坎為酒食，二為大夫，坤為采地。上之二，坤為坎，故為酒食。初變坎體壞，故「困于酒食」，以喻采地薄，不足已用也。乾為朱，坤為紱，朱紱謂五，二變應五，故「朱紱方來」。「利用享祀，征凶，無咎。」注：二變體觀享祀，故「利用享祀」。二失位無應，故「征凶」。變之正，與五應，故「無咎」，《象》曰「中有慶」也。荀氏謂二升在廟，五親奉之，故「利用享祀」。

The line statement for the second line says: "Confined by wine and food, the red sash will come." Hui Dong explains: The trigram Kan represents wine and food, and the second line corresponds to the position of a minister. The trigram Kun represents the grant of land to ministers, and when the top line moves down to the second line, Kun transforms into Kan, thus producing the image of wine and food. However, when the first line changes, the trigram Kan is disrupted, hence the phrase "confined by wine and food," which is used to illustrate the scarcity of the grant of land, insufficient for use. The trigram Qian represents the color red, and the trigram Kun represents silk and cloth, hence "red sash" refers to the fifth line. When the second line changes, it corresponds with the fifth line, hence the phrase "the red sash will come." The line statement says: "It is advantageous to offer sacrifices, to go on a military expedition is dangerous, but there is no blame." Hui Dong explains: When the second line changes, the hexagram contains the image of "Observing," which is associated with offering sacrifices, hence "it is advantageous to offer sacrifices." The second line is out of position and has no corresponding line, hence "to go on a military expedition is dangerous." After the change, it returns to the correct position and corresponds with the fifth line, hence there is no blame. The "Small Image Commentary" says, "there is a celebration in the middle." Xun Shuang, however, believes that the second line rises to the top position, representing the ancestral temple, and the fifth line personally offers sacrifices, hence "it is advantageous to offer sacrifices."

六三：困于石，據于蒺藜。注：三承四，二變體艮為石，故「困于石」，《春秋傳》曰「往不濟也」。下乘二剛，二體坎為蒺藜，非所據而據，故「據于蒺藜」，《春秋傳》曰「所恃傷也」。「入于其宮，不見其妻，凶。」注：巽為入，二動艮為宮，兌為妻，三上無應，離象毀壞，隱在坤中，死其將至，故「不見其妻，凶」也。

The line statement for the third line says: "Trapped by stone, relying on thornweed." Hui Dong's self-commentary states: The sixth line three is above the ninth line four; when the second line nine changes, the fourth line becomes the structure of Gen (Mountain), which represents stone, hence "trapped by stone." The "Zuo Zhuan" interprets this as "going forward will not succeed," meaning that going ahead will not achieve success. The sixth line three is below and overpowers the second line nine's strength. The second line nine is in the structure of Kan (Water) and takes the image of thornweed. It should not rely on something but does so, hence "relying on thornweed." The "Zuo Zhuan" interprets this as "what one relies on harms oneself," meaning that what one depends on is actually what harms oneself. The line statement "entering one's house, not seeing one's wife, misfortune" is explained as follows: Xun (Wind) represents entering, and when the second line nine moves, it forms the structure of Gen (Mountain), which represents a house. Dui (Lake) represents the wife. The sixth line three and the sixth line above are both yin lines and do not correspond. The image of Li (Fire) has been destroyed and is hidden within the structure of Kun (Earth), indicating approaching death. Hence, entering one's house but not seeing one's wife leads to misfortune.

九四：來徐徐，困于金轝，吝，有終。注：來欲之初，「徐徐，舒遲」也，見險故來徐徐。否坤為轝之應，歴險故用於金轝。各易得位，故「吝，有終」矣。九五：劓刖，困于赤紱。注：劓刖當為倪，不安也。赤紱謂二，否乾為赤，二未變應五，故「倪，困于赤紱」。「乃徐有說，利用祭祀。」注：兌為說，坤為徐，二動應巳，故「乃徐有說」。陸氏謂二言享祀，此言祭祀，經互言耳。上六：困于葛藟，于倪。注：巽為草莽，稱葛藟，謂三也。三不應上，故「困于葛藟，于倪」。「曰動悔有悔，征吉。」注：乘陽故動悔，變而失正故有悔。三已變正，已得應之，故「征吉」。

The fourth line statement says: "Coming slowly, confined by a golden carriage, there is hesitation, but there is an end." Hui Dong's self-commentary says: "Coming" refers to wanting to descend to the initial position; "slowly" means being slow and hesitant, because there is danger ahead, so coming slowly. The "Kun" in the "Pu" hexagram represents a carriage, which corresponds with it; one has to go through difficulties, hence being confined by the golden carriage. If nine four and initial six exchange positions, they will both be correct, hence "there is hesitation, but there is an end." The fifth line statement says: "Nose and foot cut off, confined by a red sash." Self-commentary says: "Ni" should be read as "Ni," meaning anxious and unsettled. "Red sash" refers to nine two. The "Qian" in the "Pu" hexagram is the great red, hence red; nine two has not yet moved to respond to nine five, hence nine five is unsettled and confined by the red sash. The line statement says: "Only then can there be relief, it is advantageous to perform worship." Self-commentary says: "Dui" represents joy, and "Kun" has a nature of ease, hence "slowly"; when nine two moves, it corresponds with nine five, hence "only then can there be relief." Lu Ji believes that nine two says "sacrificial offerings" and nine five says "worship," and the text is just a case of mutual explanation. The sixth line statement says: "Confined by grapevines, in anxiety." Self-commentary says: "Xun" represents grass and bushes, hence called grapevines, referring to six three. Six three does not correspond with upper six, hence "confined by grapevines, in anxiety." The line statement says: "Speaking of movement and regret, there is regret, but going forward is auspicious." Self-commentary says: upper six oversteps a yang line, hence one movement brings regret; after movement, it loses its correct position, hence "there is regret." When six three has changed and returned to the correct position, upper six can correspond with it, hence "going forward is auspicious."

疏：「臀謂」至「株也」○臀謂四，九家據易例也。否乾為老，巽為木，木老故為株也。初以陰居陽，故失位。初應在四，四困於三，故「臀困于株木」，亦九家義也。九家亦以三體巽為木，上體兌為金，兌金傷木，故枯為株，義亦通也。

The following is an explanation of the passage from the commentary on the line "Initial Six" from "臀谓" to "株也." It says that "臀" refers to the line "Nine in the Fourth," which is determined by the "Nine Families Commentary on the Yi Jing" based on the general principle of line positions. In the hexagram "Pu" (Obstruction), the trigram Qian (Heaven) represents old age, and Xun (Wind) represents wood. When trees become old and decayed, they become stumps, hence the image of "straw." The line "Initial Six" is a yin line in a yang position, thus it is out of place. The responding line of "Initial Six" is in the fourth position, and the line "Nine in the Fourth" is constrained by "Six in the Third," so it is said "the buttock is trapped by the stump," which is also the view of the "Nine Families Commentary on the Yi Jing." The "Nine Families Commentary on the Yi Jing" offers another interpretation: the line "Six in the Third" forms the trigram Xun (Wood), while the upper trigram Dui (Lake) represents metal. The metal of Dui overcomes the wood of Xun, causing the wood to wither and become a stump. This explanation is also reasonable.

○「初動」至「不覿」○初動體兌，坎水半見，謂坎半象也。《說文》谷字下云：「泉水出通川為谷，從水半見出於口。」與坎半象同義，故亦取象於谷也。「坎為入，為三歲」，皆虞義也。上之二成坎，坎陽入陰而弇於三，故「入于幽谷，三歲不覿」也。

The initial line moves, forming the trigram Dui, and the water of Kan is only partially revealed, referring to the half-image of Kan. The "Sayings of the Classic of Characters" explains that the character "gu" refers to the place where spring water flows out and connects to a river, and the character is formed by taking half of the "water" radical, which is placed above the "mouth" radical. This is similar to the meaning of the half-image of Kan, so the image of "gu" is also used here. "Kan governs entering and also governs three years" are all statements by Yu Fan. When the top line descends to the second position, it forms the trigram Kan. The yang line of Kan is submerged within the yin and is concealed by the third line, hence it is said to fall into a deep valley and not see the light for three years.

○「坎為」至「方來」○需九五「需于酒食」謂坎也，故坎為酒食。二為大夫，爻例也。坤田為采地，二之上，坤變為坎，故為酒食。古者分田制祿，采地祿所入，故《乾鑿度》曰「困于酒食者，困於祿也」，鄭彼注云「因其祿薄故無以為酒食」。云「初變坎體壞，故困于酒食，以喻采地薄不足己用」也者，此兼用鄭義。鄭說本《乾鑿度》，唯釋酒食以初辰在未，未上值天廚酒食象，此據爻辰二十八宿所值而言，今不用也。

The commentary on the annotation of the line "Nine in the Second" from "Kan" to "Fang Lai" explains that the hexagram "Xu" (Need) has "Nine in the Fifth" discussing "needing at wine and food," which refers to Kan. Therefore, Kan represents wine and food. The second line corresponds to the position of a minister, following the general rule of line positions. Kun represents fields and soil, thus symbolizing a fiefdom. The second line and the top line exchange positions, transforming Kun into Kan, hence the image of wine and food. In ancient times,official stipend (salary) was determined by the amount of land, and a fiefdom was the source of salary. Therefore, the "Yi Wei · Gan Zao Du" states, "being confined by wine and food is being confined by salary," and Zheng Xuan explains that because the salary was meager, it was impossible to prepare wine and food. The annotation says, "When the first line changes to Kan, the structure of Kan is ruined, hence being confined by wine and food, used to illustrate a fiefdom that is small and insufficient for personal use." This incorporates the meaning of Zheng Xuan. Zheng Xuan's explanation is based on the "Gan Zao Du," but when explaining wine and food, he uses the concept of line positions in the earthly branches: the first line corresponds to the earthly branch "Wei," which is associated with the star Tian Chu (Celestial Kitchen), a symbol of wine and food. This is based on the system of the twenty-eight constellations paired with the earthly branches, but Hui Dong does not adopt this approach here.

乾為大赤，故為朱。坤為紱，皆虞義也。《九家說卦》曰「坤為帛」，故為紱。《乾鑿度》曰「天子三公九卿朱紱」，故「朱紱謂五」。二五敵應，二變則與五相應，故「朱紱方來」，自外曰來也。○「二變」至「享祀」○二變有觀象，觀，享祀之卦，故「利用享祀」。二失位無應，故征行則凶。變之正與五應則五有慶，二受福，故無咎也。荀氏據卦自否來，六二升上，上為宗廟，故「二升在廟」；五以上為宗廟，故親奉之。若然，「利用享祀」謂五也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The Heavenly Stem Qian represents a deep red color, so the image of red is taken from it; Kun represents a sash, according to Yu Fan. The "Say of the Trigrams" transmitted by the Nine Schools of the "Yi" says "Kun represents silk," so Kun can be a sash. The "Yi Wei · Gan Zao Du" says that the Son of Heaven, the Three Dukes, and the Nine Ministers all wear red sashes, so "red sash" refers to the Nine in the Fifth position. The Nine in the Second and the Nine in the Fifth are both yang and correspond to each other. When the Nine in the Second changes, it corresponds with the Nine in the Fifth, so it is said "the red sash comes from the outside." Coming from the outer trigram is called "coming." Now, regarding the part from "two changes" to "sacrificial rites": When the Nine in the Second changes, the trigram becomes "Guan," which is the trigram associated with offering sacrifices and worship. Therefore, it is said "it is suitable for sacrificial rites." The Nine in the Second is out of position and has no corresponding line, so moving forward leads to misfortune. When it changes back to the correct position and corresponds with the Nine in the Fifth, the Nine in the Fifth receives blessings, and the Nine in the Second also receives blessings, so there is no mistake. Xun Shuang based this trigram on the "Pu" trigram: the Six in the Second rises to the upper position, and the upper position symbolizes the ancestral temple, so it is said "the second rises in the temple"; the Nine in the Fifth, being in the upper position, is the ancestral temple, so it personally offers sacrifices. According to this, "it is suitable for sacrificial rites" refers to the Nine in the Fifth.

○「三承」至「傷也」○陰當承陽，故「三承四」。石謂四，二變四體艮，艮為石，三為四所困，故「困于石」。云「《春秋傳》曰往不濟也」者，襄廿五年傳文。自內曰往，謂三往承四，為四所困，故「往不濟」也。若然，「臀困于株木」，四為三所困；今三又困于石者，陸氏所謂六爻迭困是也。蒺藜謂二，三下乘九二之剛。易例，陰乘陽，陽據陰，今三乘剛而云據，失其義，故《繫下》云「非所據而據焉」。陰當承陽而反據之，必為陽所傷，故《春秋傳》云「所恃傷也」。

The explanation of the annotation from "San Cheng" to "Shang Ye" discusses the situation of the third line. A yin line should support a yang line, hence it is said "San Cheng Si." "Shi" refers to the nine in the fourth line: when the nine in the second line changes, the fourth line forms the structure of Gen, which represents stone. The six in the third line is trapped by the nine in the fourth, hence it is said "Kun Yu Shi." The annotation cites "The Zuo Zhuan says 'going does not succeed'," which is from the transmission of the twenty-fifth year of King Xiang of the State of Chu. Going outward from the inner trigram is called "going," meaning the six in the third line attempts to support the nine in the fourth, but is instead trapped by it, hence "going does not succeed." If this is the case, then the initial six saying "臀困于株木" refers to the nine in the fourth being trapped by the six in the third. Now the six in the third is trapped by stone, which is what Lu Ji refers to as the mutual entanglement of the six lines. "Ji Li" refers to the nine in the second line. The six in the third line moves downward to overpower the yang of the nine in the second. According to the principles of the Book of Changes, a yin line above a yang line is called "Cheng," while a yang line above a yin line is called "Ju." In this case, the six in the third line clearly overpowers the yang, yet the text says "Ju," which deviates from the original meaning. Hence, the "Great Treatise" of the lower transmission says "not what is supposed to be supported, yet it supports." A yin line should support a yang line, but instead overpowers it, inevitably being injured by the yang, hence the Zuo Zhuan says "the thing relied upon causes injury."

○「巽為」至「凶也」○此虞義也。坎巽皆有入象，初體坎，故爻辭「入于幽谷」，坎也；三體巽，故此象「入于其宮」，巽也。九家云「艮為門闕」，宮之象也，故「二動艮為宮」。應在上，上體兌，兌少女為艮妻，故兌為妻。三上皆陰，故無應。二動，故離象毀壞。三又體坤，故隱在坤中，坤喪於乙為既死霸，故「死其將至」也。

According to Yu Fan's interpretation, both Kan and Xun have the image of "entering." Since the initial line is in the body of Kan, the line statement says "entering the dark valley," which refers to Kan. Since the third line is in the body of Xun, here it says "entering its palace," which refers to Xun. The "Nine Families Commentary on the Yi" says "Gen represents the gate and pavilion," which is the image of a palace. Therefore, when the second line moves, it forms the body of Gen, thus becoming a palace. The responding line of the third line is in the upper position, and the upper trigram is Dui, which represents the young woman and pairs with Gen as a wife, so Dui takes the image of a wife. However, both the third line and the sixth line are yin lines, so they do not correspond. When the second line moves, the image of Li is destroyed. The third line is also in the body of Kun, so it is hidden within Kun. According to the method of Najia, Kun is lost at the time of Yi, which corresponds to the phase of the waning moon when the moon has completely disappeared, called "ji si ba," thus indicating that death is approaching.

○「來欲」至「終矣」○此虞義也。應在初，故「來欲之初」。徐、舒同物同音，故云「徐徐，舒遲」也。初體坎，坎為險，見險故「來徐徐」也。兌為金，否坤為轝，故為金轝。四之初歴坎險，故「困于金轝」。昏禮，諸侯親迎乘金車，四與初有昏因之道，故以金轝為喻。二爻失位，故吝；各易得正，故「有終」矣。

According to Yu Fan's interpretation, the fourth line, which is yin, corresponds to the first line. Therefore, it is said that "coming down to the first position." "Xu" and "Shu" are originally the same word and same sound, so the annotation explains "Xu Xu" as "Shu chi," meaning slow and delayed. The first line is in the trigram Kan, which represents danger and difficulty. Seeing danger ahead, it comes down slowly. Dui represents metal, and the trigram Kun in the hexagram "Pu" represents a carriage. Together they form "jin yu," meaning a golden carriage. The fourth line coming down to the first position must pass through the danger of Kan, so it is said "trapped in the golden carriage." According to the rites of marriage, when a prince personally goes to meet his bride, he rides in a golden carriage. The fourth line and the first line have a corresponding relationship like that of marriage, so the golden carriage is used as a metaphor. Both the fourth and first lines are out of their proper positions, hence the difficulty. If they exchange positions, they will be in the correct place, hence "there is an end."

○「劓刖」至「赤紱」○「劓刖當為倪」，從鄭讀也。荀、陸、王肅本皆作臲，雲不安貌。「倪」與「臲」，與，古今字，故云「倪，不安」也。九五人君不當有劓刖之象，故從鄭讀為倪也。四為諸侯，諸侯赤紱，而云「赤紱謂二」者，《乾鑿度》曰「其位在二」，故以大夫言之。乾為大赤，故為赤。二未變應五，五無據無應，故倪不安，為二所困，故「困于赤紱」也。

The commentary on the annotation of "Nine in the Fifth" from "Nì Yuè" to "Chì Fú" explains that "Nì Yuè" should be read as "Ní," following Zheng Xuan's interpretation. Xu Sun, Lu Ji, and Wang Su's versions all write it as "Nèi," interpreting it as a state of unease. "Ní" and "Nèi" are variants of the same character, ancient and modern forms, so the annotation states "Ní means unease." "Nine in the Fifth" represents the position of the sovereign, and it should not have the image of mutilation such as cutting off the nose or amputating the feet. Therefore, following Zheng Xuan's reading, it is interpreted as "Ní." The position of "Four" represents the position of the feudal lords, who wear red sashes; however, the annotation says "the red sash refers to Nine in the Second," because the "Yi Wei · Qian Zao Du" states "its position is in the second," so it is explained from the perspective of a minister. Qian represents the color of deep red, so the red color is chosen. Nine in the Second has not yet changed to respond to Nine in the Fifth, and Nine in the Fifth is close to nothing and far from any response, thus feeling anxious and uncertain, and being trapped by Nine in the Second, hence it is said "trapped by the red sash."

○「兌為」至「有說」○此虞義也。五體兌，兌為說，坤安舒泰，故為徐。二動與五應，故「乃徐有說」，所謂貞大人也。○「陸氏」至「言耳」○九五「利用享祀」，荀氏謂二升在廟，五親奉之，則二之享祀即五之祭祀，故陸績云「互言耳」。

The explanation of the annotation for line nine in the fifth position from "Dui being" to "there is a saying" is based on Yu Fan's interpretation. Line nine in the fifth position is part of the Dui trigram, which represents joy; the Kun trigram has the nature of being tranquil and slow, so the image of "slow" is taken. When line two moves, it corresponds with line nine in the fifth position, hence it is said "there is a slow resolution"—this is exactly what the hexagram statement says "uprightness, the great man is auspicious." The further explanation from "Lu's school" to "words only" is as follows: Hui Dong here refers to line nine in the fifth position together as "suitable for worship and sacrifice," because Xun Shuang believed that it was line two rising to the upper position, representing the ancestral temple, and line nine in the fifth position personally performing the sacrifice. Therefore, the worship and sacrifice mentioned in line two is the same as the sacrifice mentioned in line nine in the fifth position. Hence, Lu Ji said that these two passages are merely mutual reinforcement.

○「巽為」至「倪」○此虞義也。巽剛爻為木，柔爻為草，故巽為草莽。葛藟，延蔓之草，故巽為草莽，稱葛藟。三體巽，故謂三也。三上皆陰，故三不應上，上為三困，故「困于葛藟，于倪」也。○「乘陽」至「征吉」○此虞義也。二之上乘五陽，故「動悔」。上變應三則失正，故「有悔」。三變應上則各得其正，故云「三已變正，已得應之」，謂往應三則吉，故「征吉」也。

The explanation of the line "Upper Six" from "Xun represents" to "Ni" is based on Yu Fan's interpretation. Xun's yang line represents the image of wood, while its yin line represents the image of grass, so Xun can represent grassy wilderness. Guo lü is a type of climbing and spreading vine, so from the image of grassy wilderness in Xun, the term "Guo lü" is derived. Since the line "Six in the Third" is within the body of Xun, "Guo lü" refers to "Six in the Third." Both "Six in the Third" and "Upper Six" are yin lines, so "Six in the Third" does not correspond with "Upper Six." Instead, "Upper Six" is trapped by "Six in the Third," hence the phrase "trapped by Guo lü, at Ni." The explanation from "riding over yang" to "a journey is auspicious" also comes from Yu Fan. The second line rising to the upper position overpowers the five yang lines, so one movement brings regret. If "Upper Six" changes and responds to "Six in the Third," it loses its proper position, hence "there is regret." When "Six in the Third" moves to respond to "Upper Six," both lines regain their proper positions, so the commentary says "once 'Six in the Third' has changed to the correct position, 'Upper Six' can correspond with it." That is, going to respond to "Six in the Third" is auspicious, hence "a journey is auspicious."

震宮五世卦，消息五月。

According to Jing Fang's eight palaces arrangement, the hexagram Well belongs to the Zhen palace as the fifth generation hexagram. According to the theory of hexagram qi, it corresponds to the fifth lunar month. The hexagram Well has Xun above and Kan below, with Xun wood penetrating into Kan water, symbolizing an inexhaustible source of nourishment. The corresponding lunar month is precisely when the underground water sources are deep and abundant.

《井》。注：泰初之五，與噬嗑旁通。坎為水，巽木為桔槔，離為瓶，兌為泉口，桔槔引瓶下入泉口汲水而出，井之象。「改邑不改井。」注：坤為邑，乾初之五折坤，故「改邑」。初為舊井，四應甃之，故「不改井」。「無喪無得，往來井井。」注：初之五，坤象毀壞，故「無喪」。五之初，失位無應，故「無得」。坎為通，故「往來井井」，往謂之五，來謂之初。

The Hexagram of the Well. Hui Dong's own commentary: This hexagram comes from the first line of the hexagram Tai moving up to the fifth position. It is mutually complementary with the hexagram Shihe. Kan represents water, Xun represents wood, symbolizing the桔槔 used for drawing water. Li has a hollow center, representing a jar, and Dui represents the mouth of a spring. The桔槔 pulls the jar down to the spring's mouth to draw water and then lifts it up, forming the image of a well. The hexagram statement "Changing the city but not the well" is explained as follows: Kun represents the city and town. The first line of Tai moving up to the fifth position causes damage to the body of Kun, hence "changing the city." The first line represents the old well, and the fourth line is supposed to repair it, hence "not changing the well." The hexagram statement "No loss, no gain, coming and going with the well" is explained as follows: The first line moving up to the fifth position causes the image of Kun to be destroyed, hence "no loss." The fifth line moving down to the first position loses its proper position and has no corresponding line, hence "no gain." Kan governs communication and smoothness, hence "coming and going with the well." "Coming" refers to moving up to the fifth position, and "going" refers to moving down to the first position.

「汽至亦未繘井。」注：「汽，幾」，謂二也。巽繩為繘，幾至初而未及泉，故「未繘井」。「累其瓶，凶。」注：瓶謂初，初欲應五為二拘累，故凶。虞氏謂「累，鉤羅」也，艮為手，巽為繘，離為瓶，手繘折其中，故「累其瓶」，體兌毀缺，故凶矣。

The Hexagram Statement says, "Steam arrives but has not yet drawn water from the well." The self-commentary explains, "Steam" is interpreted as "almost," meaning near, referring to Nine in the Second. Wind represents the rope used for drawing water from a well; it is about to reach the initial position but has not yet touched the water, hence "has not yet drawn water from the well." The Hexagram Statement says, "Its vessel is burdened, resulting in misfortune." The self-commentary explains, "Vessel" refers to Six at the Beginning. Six at the Beginning originally intended to correspond with Nine in the Fifth, but was restrained by Nine in the Second, hence resulting in misfortune. Yu Fan, however, interprets "burdened" as "hooked and entangled." Hand is represented by Mountain, and the rope by Wind; the hand and rope break in the middle, hence "its vessel is burdened." The hexagram contains the trigram of Lake, which signifies destruction and deficiency, hence resulting in misfortune.

疏：「泰初」至「之象」○此虞鄭義也。卦自泰來，初九升五，六五降初。所以取象於井者，以坎為水，巽木為桔槔。桔槔者，莊子所謂「鑿木為機，後重前輕，挈水若抽，數如泱湯，其名為槔」是也。互體離兌，離外堅中虛，瓶也；兌為暗，澤，泉口也。云「桔槔引瓶，下入泉口，汲水而出」者，是言取象於井之義，故云「井之象」也。

The following is an explanation of the hexagram statement from "Tai Ch'u" to "zhi xiang." It incorporates the views of Yu Fan and Zheng Xuan. This hexagram comes from the transformation of "Tai": the line "Chu Ji" moves up to the fifth position, and the line "Liu Wu" moves down to the first position. The reason for taking the image of a well is because "Kan" represents water and "Xun" represents wood, symbolizing the桔槔. The桔槔, as described in the "Zhuangzi," is a device made by carving wood with a mechanism, with the rear heavy and the front light, allowing water to be drawn up quickly, like a swift and boiling flow. This device is called "gao." The hexagram contains the trigrams "Li" and "Dui" as intermediates: "Li" is solid on the outside and hollow in the middle, resembling a bottle; "Dui" is dark and represents a marsh, resembling a spring mouth. The commentary states, "The桔槔 draws up the water bottle to the spring mouth," explaining the image of the well, hence it is called the "well image."

○「坤為」至「改井」○此虞義也。泰坤為邑，乾初之五折坤體，故「改邑」。初本乾也，乾為舊，故「初為舊井」。四「井甃」，故「四應甃之」，四來修初，故「不改井」也。○「初之」至「之初」○此虞義也。坤為喪，故云「初之五坤象毀壞，故無喪」。五以陰居初，與四敵應，故失位無應，無應故無得也。初之五成坎，坎為通，「往來不窮謂之通」，故「往來井井」。自內曰往，故「往謂之五」；自外曰來，故「來謂之初」也。

The explanation from "Kun as" to "change well" is based on Yu Fan's interpretation. The hexagram Tai has Kun representing city and state, and the first line of Qian moves up to the fifth position, thereby damaging the body of Kun. Therefore, it is said "change city." The first position originally belongs to the line of Qian, and Qian represents oldness, so the first line is the old well. The line statement of the sixth line four mentions "well brick," meaning using bricks and stones to build the well, so the fourth line should be the one to repair it; the fourth line moves down to repair the first line, hence "not change well." The further explanation from "initial movement" to "its beginning" also comes from Yu Fan. Since Kun represents loss, the commentary says the first line moves up to the fifth position, and the image of Kun is destroyed, hence "no loss." The fifth line, being yin in the initial position, is in a position of loss, and it corresponds with the sixth line four, which is also yin, thus they are in opposition and not in harmony. Since there is no harmony, there is also no gain. When the first line moves up to the fifth position, it forms the body of Kan, which represents communication. The Great Treatise says "movement without end is called communication." Therefore, it is said "movement of the well, movement of the well." Moving from the inner trigram to the outer trigram is called "movement," so "movement" refers to moving up to the fifth position; returning from the outer trigram to the inner trigram is called "returning," so "returning" refers to moving down to the initial position.

○「汽幾」至「繘井」○此虞義也。《詩·民勞》曰「汽可小康」，鄭箋云「汽，幾也」。《釋詁》云：「汽也。」孫炎注云「汽，近也」。幾音期，訓為近。鄭云「繘，綆也」，《方言》曰「關西謂綆為繘」，郭璞注云「汲水索也」。巽為繩，故「巽繩為繘」。五坎為泉，初六井泥本不及泉，二幾至初，亦未及泉，故「未繘井」。

The explanation from "qi ji" to "ju well" follows Yu Fan's interpretation. The Book of Poetry, "Min Lao," contains "qi ke xiaokang," and Zheng Xuan's commentary says "qi" is "ji," meaning near. The Er Ya, "Shi Gu," also has an entry explaining "qi," though the original character is missing, and Sun Yan's note says "qi" means "near." "Ji" is read as "qi," meaning close. Zheng Xuan says "ju" is "ging," which is the well rope; the Fangyan mentions that in Guanxi, "ging" is called "ju," and Guo Pu's note says it is the rope used for drawing water. Xun represents a rope, so it is said "Xun rope is ju." The fifth position's Kan is spring water. The line statement of the initial sixth line talks about "well mud," which is not yet able to reach the spring; the line statement of the ninth second line is about approaching the first position, which is still not able to reach the spring, so it is said "not yet drawing water from the well."

○「瓶謂」至「故凶」○此荀義也。初二易位，初體離為瓶，故「瓶謂初」。初二易位，故初欲應五，五「井冽寒泉食」，有引瓶汲水之象。今二不變，初為二拘累，上不能應五，故「累其瓶凶」也。○「虞氏」至「凶矣」○虞氏本「累」作「羸」，云「羸，鉤羅」也。噬嗑艮為手，巽為繘，艮折巽體，故手繘折其中，則鉤羅其瓶也。互體離兌，兌為毀折，瓶缺漏，故凶，九二「雍敝漏」是也。

The explanation from "Peng Wei" to "Gu Xiong" is based on Xun Shuang's interpretation. After the first and second lines are exchanged, the first line is located in the body of Li and thus represents the bottle, hence it is said "the bottle refers to the initial line (Chu Liu)." Since the first and second lines can be exchanged, the initial line (Chu Liu) wishes to correspond with the fifth line (Jiu Wu). The statement of the fifth line, "the well is clean and cold water is drinkable," precisely resembles the image of drawing water with a bottle. Now, the second line (Jiu Er) refuses to change, restraining the initial line (Chu Liu), which cannot reach the fifth line (Jiu Wu), hence it is said "the bottle is burdened, resulting in misfortune." The further explanation from "Yu Shi" to "Xiong Yi" is as follows: Yu Fan's version writes "lui" instead of "lui," interpreting it as "gou luo," meaning to hook and entangle. The "Shi He" hexagram, which is in parallel, has Gen (Mountain) representing the hand and Xun (Wind) representing the well rope. Gen breaks the body of Xun, so the hand and rope break off midway, and the well bottle is thus hooked and entangled. The hexagram also produces the trigrams Li (Fire) and Dui (Lake), with Dui representing destruction, causing the bottle to become broken and leaky, hence resulting in misfortune—the statement of the second line, "the well is blocked and leaks," precisely conveys this meaning.

初六：井泥不食，舊井無禽。注：「食，用」也，四坎為泥，巽為木果，乾為舊，在下無應，故「井泥不食，舊井無禽」。九二：井谷射鮒，雍敝漏。注：兌為谷，巽為鮒。

The line statement for the first line (初六) is: "The well is filled with mud and not usable, the old well has no birds." Hui Dong's self-commentary says: "The character '食' is interpreted as 'use.' The fourth line is associated with Kan (water), which represents mud, and Xun (wind), which represents the fruit on the tree, while Qian (heaven) represents oldness. Since the first line is at the very bottom of the hexagram and has no responding line above it, it is said that the well at the bottom is full of mud and not usable, making it a useless well that even birds won't visit. The line statement for the second line (九二) is: "Shooting minnows in the well valley, the well is blocked and leaks." Self-commentary says: "The trigram Dui (lake) represents the valley, so it is called 'well valley'; Xun (wind) represents the minnows, so it is called 'shooting minnows.'"

鮒，蝦蟇也。離為雍，雍瓶毀缺，「羸其瓶，凶」，故「雍敝漏」也。九三：「井渫不食，為我心惻。」注：乾為清，三得正，故「井渫」。二累其瓶，故「不食」。坤為我，坎心為惻，故「為我心惻」。

"The 'fù' refers to a frog. The image associated with the hexagram Li is 'yōng', meaning a vessel for holding water. In this case, the clay jar is already broken and damaged, so the hexagram statement says 'the jar is weak, calamity', and the line statement says 'yōng bì lòu'—the vessel for drawing water is broken and leaks. The line statement for the third line: 'the well is cleaned but not used, it pains my heart.' Hui Dong explains in his own notes that Qian has the meaning of cleanliness, and the third line, being a yang line in a yang position, is correct, so it is called 'well cleaned,' meaning the well water has been thoroughly purified. The second line dragged down the clay jar, so although the water is clean, no one comes to draw it, hence 'not used.' Kun represents 'I,' and Kan represents the heart and sorrow, so it says 'it pains my heart,' expressing the sorrow of a good well being neglected."

「可用汲，王明，並受其福。」注：乾為王，為福，離為明。初二易位成既濟定，五來汲三，故「王明，並受其福」。六四：「井甃，無咎。」注：以瓦甓壘井稱「甃」。坤為土，初之五成離，離火燒土為瓦，故「井甃」。初已正，四為修之，故「無咎」。

The line statement of the third line continues: "It can be drawn up, the king is enlightened, and both receive its blessing." Hui Dong's self-commentary says: Qian represents the king and also blessing, Li represents brightness. If the first and second lines are exchanged, the whole hexagram becomes the fixed state of Ji Ji. The fifth line descends to draw water from the third line's well, so the king is enlightened, and both above and below receive the blessing of this well. The line statement of the fourth line: "The well is repaired, no blame." Self-commentary: Using bricks and tiles to repair the well wall is called "gou zhou." Kun represents earth, the first line rises to the fifth position to become Li, which is fire. Fire burns earth to make tiles, so it is called "well repair." Since the first line has already changed to a yang line, the fourth line repairs the well wall for it, so there is no blame.

九五：「井冽，寒泉食。」注：「冽」，水清也。五坎為泉，五月陰氣在下，乾為寒，故曰「寒泉」。通《噬嗑》食，故「冽寒泉食」矣。上六：「井收勿幕，有孚元吉。」注：「幕」，蓋也。「收」謂以鹿盧收繘也。坎為車應，巽繩為繘，故「井收勿幕」。「有孚」謂五。坎初二已變，五正應二，故「有孚元吉」。

The line statement for the fifth line (Nine in the Fifth) is: "The well is clear, and the cold spring is drinkable." The self-commentary explains: "Clear" refers to the water being pure. The fifth line is in the body of Kan (Water), and Kan represents the spring; the hexagram of the Well corresponds to the fifth month of the Chinese calendar, when one yin line has already appeared below. The trigram Qian (Heaven) also represents cold, so it is said "cold spring." The hexagram of the Well is complementary to the hexagram of the Crackling (Shihe), which takes the meaning of "food," so it is said that the spring is clear and drinkable. The line statement for the sixth line at the top (Six at the Top) is: "The well is drawn up, but the cover is not closed, and there is sincerity, resulting in great good fortune." The self-commentary explains: "Cover" means to cover, and "draw up" refers to lifting the rope with a pulley. The pulley rotates like a wheel, so it takes the image of the trigram Kan (Water) as a cart. The sixth line corresponds to Xun (Wind), which represents the rope, i.e., the rope used to draw water from the well. Therefore, it is said that the rope is used to draw water without covering the well. "Sincerity" refers to the fifth line (Nine in the Fifth). Since the first and second lines of the trigram Kan have already changed to yang, the fifth line and the second line form a mutual response, so it is said "there is sincerity, resulting in great good fortune."

疏：「食用」至「無禽」○井為人用，故云「食用」也。坎折坤體，虞氏「坤土得水為泥」，故《需》九三「需于泥」，《震》九四「震遂泥」，皆謂坎初應在四，故四坎為泥。古者井樹木果，故《孟子》「井上有李，禽來食之」，故云巽為木果。初不應四，故不食。初本乾也，故乾為舊，在下無應，四不汲初，故「舊井無禽」。井壞不治，故無木果樹於側，亦無禽鳥來也。若四來修初，旁植樹果，禽鳥來食矣。此兼虞義。尋井與《噬嗑》旁通，《噬嗑》，食也，故初、三、五皆言食。初二不變，故初、三皆云「不食」。初二易位，王明受福，故五「冽寒泉食」矣。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Hui Dong's own commentary begins from the section in the original text that says "eating" to "no birds". A well is for people to use, so the commentary says "eating". Kan is formed when the Yin body of Kun is divided by a Yang line. Yu Fan explains "Kun earth getting water" as mud, so the line statement of the third line in the hexagram Need says "waiting at the mud", and the fourth line in the hexagram Zhen says "Zhen follows the mud", both refer to the first line of Kan corresponding with the fourth line. Therefore, the fourth line's Kan image is mud. Ancient people planted fruit trees by wells, and the Classic of Mencius says "there are plums on the well, birds fly and peck at them", so the commentary says Xun represents fruit trees. The first line of the hexagram Well does not correspond with the fourth line, so the fruit is not taken. The first line originally belongs to the body of Qian, which has the meaning of being old; it is at the bottom and has no support, and the fourth line does not draw water from the first line, so the line statement says "old well with no birds": the well has been abandoned and not maintained, and since there are no fruit trees nearby, there are no birds coming. If the fourth line comes down to repair the first line and plant fruit trees by the well, birds will naturally come to eat. This explanation also incorporates Yu Fan's meaning. Now looking at the hexagram Well and the hexagram Shihe, which are complementary, Shihe takes the meaning of "eating", so the first, third, and fifth lines of the hexagram Well all mention "eating"; since the first and second lines remain unchanged, the first and third lines both say "not eating"; when the first and second lines exchange positions and return to their proper places, the king is clear-sighted and all above and below share the blessing, so the fifth line has the image of "cold spring for eating".

○「兌為」至「漏也」○此《子夏》、虞氏義也。兌有坎半象，故為谷。巽蟲為鮒，「鮒，蝦蟇」，《子夏》義。井，五月卦，故有蝦蟇。鄭云：「雍，停水器也。」《說文》曰：「汲瓶也。」二不變應五，故雍瓶毀缺，卦辭所謂「累其瓶」是也。水下注不汲，故「雍敝漏」也。

From the section "兑为" to "漏也" in the commentary, the source is based on Zixia's Commentary on the Changes and Yu Fan. The trigram兑 contains half the image of坎, so it is taken as representing a valley. The trigram 巽 represents insects, and among insects, "鲋" is selected. "鲋 is the same as a toad," according to Zixia's Commentary on the Changes. The hexagram Well corresponds to the fifth month, which is the time when frogs are most numerous, so the image of a toad appears in the hexagram. Zheng Xuan says, "雍 is a vessel for storing water." The Shuowen Jiezi says it is a bottle for drawing water. Nine Two refuses to change to the correct position to respond to Nine Five, so the water bottle is broken and damaged, which is what the hexagram statement says, "its bottle is worn out." Water leaks down but no one draws it, so it is said, "the vessel is blocked and leaks."

鄭氏之義以鮒為小鮮，云：「九三，艮爻也。艮為山，山下有井，必因谷水，水所生，無大魚，但多鮒魚耳。夫感動天地，此魚之至大；射鮒井谷，此魚之至小，故以相況。」鄭據六日七分，謂《中孚》十一月卦，卦辭「豚魚吉」，巽為魚，巽以風動天，故云「感動天地，此魚之至大」。井，五月卦，九二失位，不與五應，故「射鮒井谷」，言微陰尚未應卦，不能動天地，故云「此魚之至小」也。

Zheng Xuan interprets "fù" as a small fish. He says: "The yao in the third position is the yao of the Gen hexagram, which represents a mountain. Below the mountain there is a well, and water must be drawn from the valley. The water in the valley does not produce large fish, but only many small fish called fù. The fish that can move heaven and earth are the largest among fish; those who shoot small fù fish in the well are the smallest among fish, and these two are exactly in contrast." Zheng Xuan is explaining according to the method of "six days and seven parts" of the hexagram qi. The Zhongfou hexagram corresponds to the eleventh month, and the hexagram statement says "a piglet fish is auspicious." The Xun trigram represents fish, and Xun also signifies wind stirring the heavens, so it is said that this is the greatest fish capable of moving heaven and earth. The Well hexagram corresponds to the fifth month. The second yao is out of position and does not correspond with the fifth yao, so it can only "shoot fù fish in the well." This means that the initial subtle yin at this time is not yet sufficient to correspond with the entire hexagram, and thus cannot move heaven and earth. Therefore, it is said that this is the smallest fish.

○「乾為」至「心惻」○乾為天，天清明無形，故為清。三、五得正，故三稱「井渫」，五稱「井冽」。三井雖渫，二不變應五而累其瓶，故「不食」。「惻」，傷悼也，張璠謂「惻然傷道未行」也。○「乾為」至「其福」○此虞、荀義也。五乾為王，為福德；離嚮明，故為明。「可用汲」謂五可用汲三也。初二失位，各易得正成既濟定，則五來汲三，故「王明並受其福」，謂諸爻受五福也。

The passage from "Qian represents" to "sorrow" explains that Qian represents Heaven, which is clear and formless, hence the meaning of "clear." The third and fifth lines are both yang lines in yang positions, thus the third line is called "well cleaned," and the fifth line is called "well purified." Although the water in the third line's well has been thoroughly cleaned, since the second line does not change to a proper position to correspond with the fifth line, it instead hinders the vessel, so the well water is not drawn. "Sorrow" refers to grief and regret; Zhang Fan interprets it as a feeling of sorrow in the heart due to the inability to implement the great way. Further down, from "Qian represents" to "its fortune," this is based on Yu Fan and Xun Shang. The fifth line belongs to Qian, which represents the king and also virtue and fortune; Li is the trigram of brightness, so it takes the meaning of "brightness." "It can be drawn" means that the fifth line can descend to draw the water from the third line. The first and second lines originally were in improper positions, but they exchanged positions to become proper, thus the entire hexagram becomes the hexagram of completion. Therefore, the fifth line descends to draw the water from the third line, meaning the king is wise and both above and below share his fortune, that is, all the lines receive the fortune bestowed by the fifth line.

○「以瓦」至「無咎」○此虞義也。馬融云：「甃為瓦，裹下達上。」是以瓦甓壘井也。甃以瓦甓，故云「離火燒土為瓦」。初「舊井無禽」，變之正與四應，四來修初，故「無咎」也。

The commentary from "以瓦" to "无咎" is based on Yu Fan. Ma Rong said: "Gou means tiles, and they are built up layer by layer from the bottom." This shows that "gou" refers to building the well wall with tiles and bricks. Since building a well requires tiles and bricks, the annotation says that Li represents fire, and fire burns the earth (Kun) to produce tiles. Initially, the first line was "an old well without birds," indicating a ruined well. After transformation, it becomes correct and corresponds with the fourth line. Therefore, the fourth line comes to repair it, so there is no fault.

○「冽水」至「食矣」○《說文》曰：「冽，水清也。」五體坎，故坎為泉。初井泥，二井谷，三渫井，四修井，至五而後水清可食。井，五月卦，故五月陰氣在下。《參同契》曰：「遘始紀序，履霜最先，井底寒泉。」五乾為寒，故曰「寒泉」。井與《噬嗑》旁通，《噬嗑》，食也，故「冽寒泉食」矣。此兼虞義。虞唯以初二變體《噬嗑》食，故「冽寒泉」，此取震半象，不取旁通，今不用也。

The commentary explains from "冽水" to "食矣." The "Sayings of the Classic of Characters" says: "Le is clear water." The fifth line is in the structure of Kan, which represents water, so the image of a spring is taken. The entire hexagram's six lines represent the process of a well going from ruin to completion: the first line is the bottom of the well with mud, the second line is the well wall like a valley, the third line is cleaning the well water, the fourth line is repairing the well wall, and only at the fifth line is the water clear enough to drink. The hexagram "Well" corresponds to the fifth month, when the first yin begins to arise below, so it says that yin energy is present below in May. The "Zhou Yi Cang Tong Qi" says: "The hexagram Gou opens the sequence of a year, and the warning of stepping on frost appears first, with cold spring water already in the well." The fifth line also belongs to the structure of Qian, which governs cold, so it is called "cold spring." The hexagram "Well" is in mutual relationship with "Shi He." "Shi He" takes the meaning of "food," so it says that the spring water is clear enough to eat. This passage incorporates Yu Fan's interpretation. Yu Fan used only the first and second lines changing into "Shi He" to explain "food," thus saying "cold spring water," which takes half the image of Zhen, not using the mutual relationship example, so this is not adopted here.

○「幕蓋」至「元吉」○此虞義也。幕以覆井，故云「蓋」也。馬融云：「收，汲也。鹿盧，圓轉木，所以汲水。」以鹿盧收繘而汲水，故云「收」也。取象坎車，故坎為車。五應在二，故應巽繩為繘。鹿盧收繘，泉自下出，故「井收勿幕」。陽在二，五稱孚，故「有孚」謂五。坎初二已變成既濟，二五相孚，故「有孚元吉」。《象》曰：「大成也。」

The explanation from "Mù Gài" to "Yuán Jí" is based on Yu Fan. A "mù" is used to cover the well opening, so the annotation explains it as "cover." Ma Rong said: "Shōu means to draw water, and Lù Lú is also called a winch, a kind of rotating wooden frame used for drawing water." Using a winch to lift the rope to draw water is called "shōu." This image comes from Kan (Water) representing a cart, because a winch rotates like a wheel. The nine in the fifth line corresponds to the nine in the second line. The second line is part of the trigram Xun (Wind), which represents the rope, exactly the rope used for drawing water. When the winch lifts the rope, water naturally rises from the bottom of the well, so the line statement says "Jǐng Shōu Wù Mù" — just draw water, no need to cover. A yang line in the second position is called "fú" in relation to the fifth line, so "yǒu fú" refers to the nine in the fifth line. The first and second lines of the Kan trigram have already changed to positive lines, forming the hexagram Ji Ji (Completion), and the second and fifth lines trust each other, so "yǒu fú Yuán Jí." The Image Commentary therefore says this represents the "great achievement" of the well.

坎宮四世卦，消息三月。

This is Hui Dong's indication of the position of the hexagram "Gé" (Revolution). According to Jing Fang's eight palaces system, "Gé" is the fourth generation hexagram in the Kan palace; according to the system of pairing the hexagrams with months, it corresponds to the third lunar month, which is the month when the hexagram "Guài" (Decision) is in command.

革。注：上之初，與《蒙》旁通。「革」，改也，水火相息而更用事，故謂之「革」。「巳日乃孚，元亨利貞，悔亡。」注：二體離，離象就巳為「巳日」。「孚」謂五，三以言就五。「乃」者，難也，故「巳日乃孚」。「悔亡」謂四也，四失正，動得位，故「悔亡」。已成旣濟，「乾道變化，各正性命，保合大和，乃利貞」，故「元亨利貞悔亡」矣，與《乾》彖同義。

The Hexagram of Revolution. Hui Dong's own commentary says: This hexagram is formed by the top line moving down to the first position, and it corresponds to the Hexagram of Enlightenment through mutual opposition. "Revolution" refers to change, as water and fire alternately wax and wane, taking turns to dominate, hence the name "Revolution." The hexagram statement says: "On the fourth day, trust is established, original virtue is harmonious, beneficial to uprightness, and regret disappears." Hui Dong explains: The second line is in the body of the trigram Li, according to the principle of Najia, the trigram Li corresponds to the twelfth branch, Si, hence it is called "on the fourth day." "Trust" refers to the fifth line, as the third line approaches the fifth line through words. The character "乃" implies difficulty and heaviness, hence it is said that trust is established only on the fourth day. "Regret disappears" refers to the fourth line: originally, the fourth line was in an improper position, but once it moves, it attains the correct position, so regret naturally vanishes. At this point, the entire hexagram has become the Hexagram of Completion, which fully corresponds to the interpretation in the Zhen (Creative) hexagram's statement, which says: "The Creative power changes, each attains its proper nature, preserving the great harmony, hence it is beneficial to uprightness." Therefore, the "original virtue, harmonious, beneficial to uprightness, regret disappears" in the Hexagram of Revolution shares the same meaning as the statement in the Zhen hexagram.

疏：「上」至「之革」○此虞、鄭義也。卦自來，上九來之初，旁通《蒙》也。九四「有孚改命吉」，此卦以四變改命為吉，故云「革，改也」。「息」，長也，謂水火相長而更用事也。

Hui Dong himself made a separate commentary, first commenting on the part from "Shang" to "Zhi Ge" in his own notes, based on the views of Yu Fan and Zheng Xuan. The phrase "Gu zì □ lai" originally lacked the name of the hexagram, meaning that the primary hexagram comes from a certain hexagram. The upper nine is placed in the first position, making the whole hexagram mutually related to the hexagram Meng. The line statement of nine four says "there is sincerity, changing the mandate brings good fortune," indicating that the primary hexagram is considered auspicious because nine four changes and alters the old mandate. Therefore, the commentary says "ge means change." The character "xi" here is interpreted as growth, referring to water and fire mutually generating each other and alternating in dominance.

此卦之取義有四焉：水火相息，四時更代，彖辭「天地革而四時成」，象辭「治暦明時」，一也；王者受命，改正朔，易服色，亦謂之革，彖辭「湯武革命」，二也；《鴻範》曰「從革作辛」，馬融彼注云「金之性從火而更可銷鑠也」，兌金離火，兌從離而革，三也；鳥獸之毛，四時更易，故《說文》解革字義云「獸皮治去其毛」，初「鞏用黃牛之革」，五、上「虎變」「豹變」，四也。卦象兼此四義，故云「革」也。

The primary hexagram takes the meaning of "revolution" in four layers. The first refers to the mutual rise and fall of water and fire, and the succession of the four seasons, so the image text says "Heaven and Earth change and the four seasons are formed," and the great image text says "establishing calendars and clarifying time." The second refers to the emperor receiving the mandate of heaven and rising to power, changing the calendar system and altering the color of clothing, which is also called revolution; the image text refers to "the revolution of Tang and Wu" meaning this. The third refers to the change of the five phases; the "Book of Documents: Hongfan" says "metal is malleable and produces the flavor of辛," and Ma Rong explains that the nature of metal changes with fire and can be melted and cast; the primary hexagram has Dui (metal) and Li (fire), so Dui metal changes with Li fire. The fourth refers to the change of animal hides; the fur of birds and beasts changes with the four seasons, so the "Shuowen Jiezi" explains the character "革" as "animal hide treated to remove its fur." The line "Chu Ji" says "firm with the hide of a yellow ox," and the lines "Jiu Wu" and "Shang Liu" say "tiger transformation" and "leopard transformation," all referring to this layer. The hexagram encompasses these four meanings, hence it is named "Revolution."

○「二體」至「同義」○此虞義也。二體離為日，「晦夕朔旦，坎象就戊；日中則離，離象就巳」，故為「巳日」。陽在二，五稱孚，故「孚」謂五。二「革言三就，有孚」，故以言就五。二正應五，三孚於五，故「巳日乃孚」。六爻唯四當革：初「鞏用黃牛之革」，《象》曰「不可以有為也」；二「巳日乃革之」，「乃」者，難也，宣八年《公羊傳》文，難者，重難，言尚未可以革也。

The passage from "Two Forms" to "Same Meaning" is based on Yu Fan's interpretation. The second line is part of the fire trigram, and fire represents the sun. According to the Najia stem assignment, during the transition from the waning moon to the new moon, the water trigram takes the stem Wu. When the sun reaches its zenith, the fire trigram is in effect and takes the stem Si, hence the reference to "Si day." A yang line in the second position, when compared with the fifth line, is called "fu," so "fu" refers to the fifth line. Starting from the second line, the third line says "changing words three times, with trust," which indicates that words are directed toward the fifth line. The second and fifth lines originally form a correct response, and the third line also gains trust from the fifth line, hence the statement "on Si day, there is trust." Among the six lines, only the fourth line bears the responsibility of change: the first line says "reinforce with a yellow ox hide," and the Image Commentary says "it is not possible to act." The second line says "on Si day, the change begins," with the word "乃" indicating difficulty, which is an explanation from the "Gongyang Zhuan" of the eighth year of Xuan Gong. The term "difficulty" here means solemn hesitation, indicating that it is not yet the right time for change.

三以言就五，人事應而天命未改，必至四而後改命吉，成既濟定也。「乾道變化」：乾坤，元也；變化，亨也；「各正性命」，貞也；「保合大和」，利也。四革之正，故「元亨利貞悔亡」矣。《乾·文言》曰「乾道乃革」，謂四體革，乾元用九，故云「同義」也。

The Nine in the Third approaches the Nine in the Fifth in terms of words and expressions, at this point human affairs have already aligned, but the mandate of heaven has not yet changed. It is only when the Nine in the Fourth changes and the mandate is altered to bring good fortune that the entire hexagram becomes the state of completion and stability. The commentary cites the section from the "Tong" of the "Qian" hexagram "The way of Qian brings change," which explains the four virtues separately: Qian and Kun themselves represent "Yuan," change represents "Heng," "each establishing its own destiny" represents "Zhen," and "maintaining the great harmony" represents "Li." When the Nine in the Fourth changes to become correct, all four virtues are present, hence it is said "Yuan, Heng, Li, Zhen, and regret vanish." The "Wenyan" of the "Qian" hexagram says "The way of Qian leads to transformation," which refers precisely to the transformative structure of the Fourth line. The Qian yuan expresses the principle of using all nines, so Hui Dong says the hexagram of "Ge" shares the same meaning as the "Tong" of the "Qian" hexagram.

初九：「鞏用黃牛之革。」注：「鞏」，固也。《蒙》坤為黃牛，艮皮為革。得位無應，未可以動，故「鞏用黃牛之革」。六二：「巳日乃革之，征吉，無咎。」注：二體離為巳，故「巳日乃革之」。四動二應五，故「征吉無咎」。

The line statement for the first line (Initial Nine): "Use a yellow ox hide to bind." The self-commentary says: "To bind firmly" is the meaning of "巩." The primary hexagram is in communication with the hexagram of "Meng," which contains the trigram of Kūn (Earth). Kūn represents yellow and also represents an ox, thus forming the image of a yellow ox. The trigram of Gèn (Mountain) represents leather, and leather is called "革." The first line, being a yang line in a yang position, is properly placed. The line above it, the fourth line, is also a yang line, which is an opposing line rather than a harmonious one, indicating a lack of support. Therefore, at this time, it is not advisable to act rashly, so one should use the hide of a yellow ox to bind firmly. The line statement for the second line (Six in the Second): "On the day of Si, the change is made; proceeding is auspicious, without blame." The self-commentary says: The second line is in the body of Li (Fire), which is paired with Si, hence "On the day of Si, the change is made." When the fourth line moves and becomes proper, the second line can then respond to the fifth line, so proceeding is auspicious and without blame.

九三：「征凶，貞厲。」注：應在上而隔於四，故「征凶」；動而失正，故「貞厲」。「革言三就，有孚。」注：《蒙》震為言，歴三爻故「革言三」，就五。坎為孚，故「有孚」。九四：「悔亡，有孚改命，吉。」注：「革而當，其悔乃亡。」巽為命，四動五坎改巽，故「改命吉」。

Nine Three Line Statement: "Going forward brings danger, and remaining steadfast is perilous." Self-commentary: Nine Three corresponds to Upper Six, but is blocked by Nine Four in between, so advancing leads to misfortune; when Nine Three moves, it loses its proper position, so even if it remains constant, there is still danger. The Line Statement continues, "Revolutionary speech thrice confirmed, with sincerity." Self-commentary: The adjacent "Meng" hexagram contains Zhen, which represents speech; moving from the First Line to the Third Line is "Revolutionary speech thrice," and what is attained is Nine Five. Kan represents sincerity, so it is said "with sincerity." Nine Four Line Statement: "Regret disappears, with sincerity, changing destiny brings good fortune." Self-commentary: The Commentary on the Judgment says, "Revolution is appropriate, so regret disappears." Xun represents commands, when Nine Four moves, the fifth position becomes Kan, and the original Xun structure is changed, which is the image of changing the old destiny, hence "changing destiny brings good fortune."

九五：「大人虎變，未占有孚。」注：乾為大人，謂五也。《蒙》坤為虎，變四巳之正，故「未占有孚」。陸氏謂兌為虎。上六：「君子豹變。」注：陰得位為君子，《蒙》艮為豹，從乾而更，故「君子豹變」。陸氏謂兌之陽爻稱虎，陰爻稱豹。「小人革面，征凶，居貞吉。」注：「面」謂上。初為小人，之上得正，順以從五，故「革面」。應在三，四未變，故「征凶」。上得位，故「居貞吉」，《蒙》艮為居也。

The line statement for the fifth line says: "The great man changes like a tiger, without divination there is trust." The self-commentary explains that Qian represents the great man, referring here to the fifth line. The parallelism with the "Meng" hexagram uses the坤 (Kun) to represent the tiger image, and since the fourth line changes and returns to the correct position, it does not need divination and already has trust. Lu Ji says that Dui represents the tiger. The line statement for the sixth line at the top says: "The gentleman changes like a leopard." The self-commentary explains that a yin line in a yin position and in the correct place is called the gentleman; the艮 (Gen) image of the "Meng" hexagram represents the leopard, and as it follows the Qian structure, it changes more easily, so the gentleman is like the leopard changing its fur. Lu Ji's explanation is that the Dui hexagram's yang line is called the tiger, and the yin line is called the leopard. The line statement also says: "The petty person changes his face, there is a warning of danger, but if he remains loyal and steadfast, it is auspicious." The self-commentary explains that "face" refers to the position of the sixth line at the top. The initial line is not in the correct position, so it is considered a petty person; when it moves upward to the top position, it becomes correct, and it submits and follows the fifth line, so it is called "changing his face." The sixth line should correspond to the third line, but the fourth line has not yet changed to the correct position, so moving forward brings danger; the sixth line itself is in the correct position, and by remaining steady and loyal, it is auspicious. The Gen image of the "Meng" hexagram indeed has the meaning of stopping and staying in place.

疏：「鞏固」至「之革」○「鞏，固」，《釋詁》文。坤為黃，又為子母牛，故為黃牛。艮為膚，故艮皮為革。九居初得位，與四敵應，故無應。六爻唯四當革，所謂「革而當，其悔乃亡」。四不變，故初未可以動，守之宜固，故「鞏用黃牛之革」也。此兼虞、乾義。

Hui Dong first explained the passage from "Solid" to "Change." He interpreted "巩" as "固," citing the Er Ya. The hexagram K'un represents yellow and also the mother cow, so together they form a yellow cow; the hexagram Gen represents skin, so Gen skin is called "革." The line nine is in the first position, with a yang line in a yang position, thus being in the right place. It is in opposition with nine four, which is also a yang line, making it an opposing line rather than a corresponding one, so there is no corresponding line. Among the six lines, only nine four is responsible for the change, which is what the Commentary on the Judgment says: "When change is appropriate, its regret will vanish." At this moment, nine four has not yet changed, so nine one should not act rashly, but should hold on firmly, hence the use of yellow cow leather to bind tightly. This explanation combines the views of Yu Fan and Gan Bao.

○「二體」至「無咎」○二體離，離象就巳，故離為巳。「乃」者，難也，故「巳日乃革之」。四革之正，二正應五，故「征吉無咎」。《象》曰：「巳日革之，行有嘉也。」明四已正，二得往應五也。○「應在」至「貞厲」○三正應上，為四所隔，四在離為惡人，故「征凶」。三逼於四，動而失正，故「貞厲」也。

The passage explains from "Two Bodies" to "No Fault": Six in the Second is in the trigram Li, which represents the image of the snake. The trigram Li includes the element Si, so it is said that Li corresponds to Si. The word "乃" indicates difficulty, so the line statement says that one should wait until the day of Si before initiating change. When Nine in the Fourth changes to become correct, Six in the Second will form a correct correspondence with Nine in the Fifth, so traveling will result in good fortune without fault. The Image Commentary says, "Changing on the day of Si, traveling brings good fortune," which clearly shows that Nine in the Fourth has already become correct, allowing Six in the Second to go and correspond with Five. The passage then explains from "Corresponding" to "Dangerous": Nine in the Third and Six at the Top were originally in correct correspondence, but they were separated by Nine in the Fourth. Nine in the Fourth is in the trigram Li, which has the image of weapons and represents an evil person, so Nine in the Third going forward will result in misfortune. Nine in the Third also closely presses Nine in the Fourth; once it moves, it loses its correct position, so even though it maintains correctness, it still faces danger and hardship.

○「蒙震」至「有孚」○革道成於四，自初至三歴三爻，故「革言三」。「就」謂就五也。陽在二，五稱孚，五坎為孚，故「有孚」。尋六二「巳日乃革」之，二正應五，五為天，「順乎天」也；九三「革言三就」，三於三才為人道，「應乎人」也。二天應至而人事未盡，三人事至而天命未改，故《象》曰「革言三就，又何之矣」，言尚未可以革也。

The explanation from "Meng Zhen" to "You Fu" states that the process of change is completed only at the fourth line. Counting from the first line to the third line involves exactly three lines, so it is said "Ge Yan San" (change is spoken of three times). "Jiu" means to return to the fifth line. A yang line in the second position is called "Fu" in relation to the fifth line. The fifth line also resides in the trigram Kan, which represents sincerity and trust, so it is said "You Fu" (with sincerity). Now looking at the second line "Si Ri Na Ge Zhi" (on the fourth day, change begins): the second line and the fifth line are in a proper correspondence. The fifth line is the position of heaven, which matches the Commentary on the Judgment's statement "Shun Hu Tian" (following heaven's will). The third line "Ge Yan San Jiu" (change is spoken of three times and returns): the third line belongs to the human aspect among the three aspects of heaven, earth, and humanity, which matches the Commentary on the Judgment's statement "Ying Hu Ren" (responding to humanity). The second line represents the arrival of heavenly will, but human affairs have not yet been fully carried out. The third line represents human affairs being fully carried out, but heavenly mandate has not yet changed. Therefore, the Image Commentary says "Ge Yan San Jiu, Yu He Zhi Yi" (change is spoken of three times and returns, where else can it go?), meaning that at this point, one cannot yet truly begin the change.

○「革而」至「命吉」○此虞義也。彖傳「革而當，其悔乃亡」，謂四也。「有孚」謂五。四體巽，四動成坎，巽體壞，故五坎改巽。巽為命，故「改命吉」。

The passage from "Gev er" to "ming ji" is based on Yu Fan's interpretation. The Commentary on the Judgment says, "When change is appropriate, its regret will vanish," which refers specifically to the line Nine in the Fourth. "Having faith" refers to the line Nine in the Fifth. Originally, the line Nine in the Fourth was part of the trigram Xun (Wind). When it changes, the position of Five becomes Kan (Water), thus destroying the original Xun trigram. The commentary explains that the trigram Xun is replaced by the trigram Kan in the position of Five. Since Xun represents commands and destiny, the change of the Xun trigram signifies a transformation of the old destiny, hence it is said "changing destiny brings good fortune."

○「乾為」至「為虎」○乾二五稱大人，五為大人，二升坤五亦為大人，故「乾為大人謂五」也。坤為虎刑，故《蒙》坤為虎變。「變」謂毛希，革而易新。四動改命，其命維新，故五虎變也。五本坎也，四動坎為孚，故「未占有孚」。此兼虞義。陸績以兌西方為白虎，五體兌，故虎變，與虞異也。

The commentary from "Qian" to "as a tiger" explains that the second and fifth lines of the Qian hexagram are both referred to as "great men." The fifth line is naturally a great man, while the second line ascends to the fifth position of the Kun hexagram and is also called a great man. Therefore, the commentary states that Qian represents a great man, but here it specifically refers to the fifth line. The Kun hexagram governs punishment and execution, which resembles the image of a tiger. Therefore, the related hexagram Meng, which is associated with Kun, takes the image of "tiger transformation." The term "transformation" refers to the shedding of old fur and the growth of new fur. The fourth line changing leads to a transformation of destiny, just as the Book of Poetry says, "his destiny is renewed." Thus, the fifth line has the image of a tiger transformation. The fifth line originally belongs to the Kan trigram, and when the fourth line changes, Kan represents sincerity. Therefore, there is already trust without needing to ask a question. This explanation incorporates Yu Fan's interpretation. Lu Ji, on the other hand, associates the兑 trigram with the west and considers it the White Tiger in the four trigrams. Since the fifth line belongs to the兑 trigram, it is called a tiger transformation, which differs from Yu Fan's approach.

○「陰得」至「稱豹」○《乾鑿度》曰：「一聖，二庸，三君子，四庸，五聖，六庸，七小人，八君子，九小人，十君子，十一小人，十二君子。」鄭彼注云：「陽得正為聖人，失正為庸人；陰失正為小人，得正為君子。」若然，一聖，復也，得正，故曰聖人，《乾鑿度》云「正陽在下為聖人」是也。二庸，臨也，失正，故曰庸人。三君子，泰也，當云聖人而稱君子者，三正而不中，故稱君子，泰「君子道長」謂三也。四庸，大壯也，失正故曰庸人。五聖，夬也，得正故曰聖人。六庸，乾也，失正故曰庸人也。

The commentary from "Yin De" to "Cheng Bao" states: The "Qian Zao Du" says: "The first position is the sage, the second is the common person, the third is the gentleman, the fourth is the common person, the fifth is the sage, the sixth is the common person, the seventh is the petty person, the eighth is the gentleman, the ninth is the petty person, the tenth is the gentleman, the eleventh is the petty person, and the twelfth is the gentleman." Zheng Xuan explains this passage: "When a yang line is in the correct position, it is the sage; when it is not in the correct position, it is the common person. When a yin line is not in the correct position, it is the petty person; when it is in the correct position, it is the gentleman." Following this pattern, we can deduce the twelve message hexagrams: The first position, "sage," is the hexagram "Fu," with the initial line (Chu Ji) in the correct position, thus called the sage. The "Qian Zao Du" says, "The correct yang at the bottom is the sage," referring to this. The second position, "common person," is the hexagram "Lin," with the second line (Jiu Er) not in the correct position, thus called the common person. The third position, "gentleman," is the hexagram "Tai." It should be called the sage, but it is called the gentleman because the third line (Jiu San), although in the correct position, is not in the central position. The "Tai" hexagram says, "The gentleman's way grows longer," referring to the third line. The fourth position, "common person," is the hexagram "Da Zhuang," with the fourth line (Jiu Si) not in the correct position, thus called the common person. The fifth position, "sage," is the hexagram "Gua," with the fifth line (Jiu Wu) in the correct position, thus called the sage. The sixth position, "common person," is the hexagram "Qian," with the top line (Shang Ji) not in the correct position, thus called the common person.

七小人，遘也，失正曰小人。八君子，也，得正故曰君子。九小人，否也，失正故曰小人，否「小人道長」謂三也。十君子，觀也，得正故曰君子。十一小人，剝也，失正故曰小人。十二君子，坤也，得正故曰君子。革上六陰得正，故為君子。《蒙》艮為豹，從乾而更，故「君子豹變」，此虞義也。艮為黔喙之屬，故為豹。《蒙》體艮，革互乾，故從乾而更，豹變之象。陸績以虎豹皆為兌，陽大稱虎，陰小稱豹，雲豹，虎類而小者也。五陽爻，故為虎；上陰爻，故為豹。君子小於大人，故五稱虎，上稱豹也。

The seventh position, "small person," is the hexagram "Gou," where the first line, "Six at the Beginning," is not in the correct position, hence called a small person. The eighth position, "gentleman," originally lacked the hexagram name, but according to the sequence of the twelve hexagrams, it should be "Dun." The second line, "Six in the Second," is in the correct position, hence called a gentleman. The ninth position, "small person," is the hexagram "Po," where the third line, "Six in the Third," is not in the correct position, hence called a small person. The "Po" hexagram's "Zhuang" says "the way of small persons grows long," which refers precisely to the third line. The tenth position, "gentleman," is the hexagram "Guan," where the fourth line, "Six in the Fourth," is in the correct position, hence called a gentleman. The eleventh position, "small person," is the hexagram "Bo," where the fifth line, "Six in the Fifth," is not in the correct position, hence called a small person. The twelfth position, "gentleman," is the hexagram "Kun," where the top line, "Six at the Top," is in the correct position, hence called a gentleman. The hexagram "Ge" has the top line, "Six at the Top," which is a yin line in a yin position, hence called a gentleman. The hexagram "Meng," which is in parallel, contains the trigram "Gen" (Mountain), which represents a leopard. Since "Gen" follows the trigram "Qian" (Heaven), it changes accordingly, hence the saying "the gentleman changes like a leopard." This is Yu Fan's interpretation. "Gen" represents a type of fierce animal with a black mouth, hence the leopard image. The hexagram "Meng" contains the trigram "Gen," and the hexagram "Ge" has the trigram "Qian" in its interacting lines, hence it follows "Qian" and changes, forming the image of a leopard changing. Lu Ji classified tigers and leopards under "Dui" (Lake). A yang line is large, called a tiger; a yin line is small, called a leopard. He said that a leopard is a kind of tiger but smaller in form. The fifth line is a yang line, hence called a tiger; the top line is a yin line, hence called a leopard. The weight of a gentleman is less than that of a great person, hence the fifth line is called a tiger and the top line is called a leopard.

○「面謂」至「居也」○面為上，易例也。卦自來，初失正，故為小人。初之上得正，陰順於陽，故順以從五。上變，故「革面」也。上應在三，三爻辭「征凶」，謂四未變也。六以陰居上，故「居貞吉」。若然，三得正而「貞厲」者，近於四而不相得也；上得正而吉者，四已之正，革道至上而成，故稱吉也。

The term "face" refers to the superior position, which is a common usage in the Book of Changes. The original text also lacks the name of the hexagram. Initially, the line "Chu Ji" is not in the correct position, so it is called a small person; when it moves upward to the superior position, it becomes correct. Beingyin softness and yielding to阳刚, it is said to be obedient and to return to "Jiu Wu." When the top line changes, it is called "changing the face." The line "Shang Liu" corresponds to "Jiu San," but the statement of "Jiu San" says "dangerous journey," because "Jiu Si" has not yet changed to the correct position. "Shang Liu" beingyin softness in the superior position, thus says "maintaining firmness brings good fortune." According to this, "Jiu San" is also in the correct position but says "dangerous," because it is close to "Jiu Si" and they do not harmonize; "Shang Liu" being in the correct position and called good fortune, is because "Jiu Si" has already changed and become correct. The process of change is completed at the top line, hence it is called good fortune.

離宮二世卦，消息內卦五月，外卦六月。缺。

The hexagram of Ding (Tripod) is positioned as the second generation hexagram of the Li (Fire) palace according to Jing Fang's eight palaces system; according to the lunar month correspondence, the inner trigram corresponds to the fifth lunar month and the outer trigram to the sixth lunar month. The original manuscript only marks a single character '缺' (missing), indicating that Hui Dong's commentary on the Ding hexagram in his work is lost. This book merely notes the existence of the section but omits the text.

「大哉乾元，萬物資始，乃統天。」注：陽稱大。「資」，取；「統」，始也。大衍之數五十，其用四十有九，其一元也，故六十四卦萬一千五百二十筴，皆取始於乾元。乾為天，天地之始，故「乃統天」。一說，統，本也，筴受始於乾，猶萬物之生本乎天。「雲行雨施，品物流形。」注：乾二五之坤成坎，上坎為雲，下坎為雨，故「雲行雨施」。乾以雲雨流坤之形，萬物化成，故「品物流形」。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram Qian: "Great is the Qian Yuan, the source from which all things begin, and thus it unifies heaven." Hui Dong notes: Yang is great, hence it is called "great." The character "zi" is interpreted as "to take," and "tong" as "to begin." The total number of great changes is fifty, but only forty-nine are actually used, leaving one unused, which is called "Yuan." Therefore, the total number of strategies in the sixty-four hexagrams, which is eleven thousand five hundred and twenty, all originate from Qian Yuan. The symbolic meaning of Qian is heaven, and heaven is the beginning of the universe and all things, hence it is said "thus it unifies heaven." Another interpretation takes "tong" as "origin": the beginning of the divination process comes from Qian, just as the origin of all things comes from heaven. The text also says, "Clouds move and rain spreads, and all things take form." Hui Dong notes: The second and fifth lines of Qian move to the positions of K'un to form Kan. The upper Kan represents clouds, and the lower Kan represents rain, hence it is said "clouds move and rain spreads." Qian, through clouds and rain, nourishes the form of K'un, causing it to flow and generate, thus all things take form, hence it is said "all things take form."

「大明終始。」注：乾為大明。坤二五之乾成離，離為日，坎為月，「日月之道，陰陽之經，所以終始萬物」，故曰「大明終始」。「六位時成。」注：九六之變登降於六體，乾息坤消，以時而成。「時乘六龍以御天。」注：乾六爻稱六龍。「時乘」者，六龍乘時也。「御」，進也，言六龍皆當進居天位，升降以時，不失其正。

The transmission says "Great brightness begins and ends," with the self-commentary explaining that Qian represents Great brightness. The second and fifth lines of Kun move into the position of Qian to form Li, which is the sun, and Kan is the moon. Thus, the movement of the sun and moon is the way of yin and yang, the meridians and parallels, governing the beginning and end of all things. Therefore, it is said "Great brightness begins and ends." The transmission says "Six positions are completed in time," with the self-commentary explaining that the changes of nine and six occur within the six lines, rising and falling in sequence. The qi of Qian grows, while the qi of Kun declines, all accomplished in accordance with the order of time. The transmission says "At the right time, the six dragons ride to govern the heavens," with the self-commentary explaining that the six lines of Qian are called the six dragons. "At the right time" means the six dragons move according to the time. "Governing the heavens" is interpreted as advancing, meaning the six dragons should all advance to occupy the heavenly position, rising and falling according to their proper time, without losing their correctness.

「乾道變化，各正性命，保合大和，乃利貞。」注：乾為性，巽為命。乾變坤化成既濟定，剛柔位當，故「各正性命」；陰陽合德，故「保合大和」，是利貞之義矣，故曰「乃利貞」。「首出庶物，萬國咸寧。」注：乾為首，震為出，坤為萬國。帝出乎震，萬物亦出乎震，故「首出庶物」。震，元也，謂乾元用九而天下治，故「萬國咸寧」。

The transmission says, "The principle of Heaven brings about transformation, each thing establishes its nature and destiny, preserving and harmonizing the great harmony, thus it is advantageous to be firm and correct." The self-commentary explains: Heaven represents nature, and Wind represents destiny. Heaven governs transformation, and Earth governs change. When transformation and change are completed, the hexagram becomes the hexagram of Completion, with strong and weak lines each in their proper positions, hence "each establishes its nature and destiny." When yin and yang energies meet and harmonize, and virtue is matched, this is called "preserving and harmonizing the great harmony," which is precisely the meaning of "advantageous to be firm and correct," hence "thus it is advantageous to be firm and correct." The transmission also says, "Heaven leads all things, and all nations are at peace." The self-commentary explains: Heaven is the head, and Thunder represents emergence. Earth represents all nations. The "Sayings of the Hexagrams" state, "The Emperor emerges from Thunder," and all things also emerge from Thunder, hence "Heaven leads all things." Thunder is the original principle, meaning that the principle of Heaven, through the use of all nines, brings about the governance of the world, hence "all nations are at peace."

疏：「陽稱」至「乎天」○陽大陰小，故《泰》《否》二卦稱大小往來。「資，取」，鄭義也。《小爾雅》曰：「資，取也。」《孝經》曰：「資於事父以事君。」《孟子》曰：「居之安則資之深。」資皆訓為取。隱元年《公羊傳》曰：「何言乎王正月？大一統也。」何休注云：「統者，始也。」元亦始也，王者所以通三統，故云「統，始」也。

Hui Dong first explained the passage from "Yang Ceng" to "hu Tian" in his own commentary. Yang represents the great, and Yin represents the small, so the two trigrams Tai and Pi have the saying "small goes away, great comes in" and "great goes away, small comes in." The character "zi" is interpreted as "take," according to Zheng Xuan. The Xiao Erya says "zi means take"; the Xiaojing says "zi yu shi fu yi shi jun"; the Mencius says "ju zhi an ze zi zhi shen": all these instances of "zi" are interpreted as "take." In the first year of Yin Yuan, the Gongyang Zhuan says: "Why mention the king's first month? To honor the great unity." He Xiu's commentary says: "Tong means the beginning." "Yuan" is also interpreted as the beginning. Emperors rely on it to connect the three unities, so the commentary says "tong is interpreted as the beginning."

大衍之數五十，謂日十、辰十二、星二十八，三辰之數凡五十也。三辰合於三統，三統會於一元，故《三統暦》曰：「太極元氣，函三為一。」一即天地人之始，所謂元也。《乾鑿度》曰：「易始於一。」謂太極也；「分於二」，謂兩儀也；「通於三」，謂三才也。故三才之道兼之為六畫，衍之為大衍，合之為太極。太極函三為一，故一不用，其用四十有九也。

The number of the Great Derivation is fifty, referring to the ten Heavenly Stems, the twelve Earthly Branches, the twenty-eight constellations, and the three celestial bodies—sun, moon, and stars—whose total number adds up exactly to fifty. The three celestial bodies correspond to the three principles, and the three principles converge into one cycle. Therefore, Liu Xing's "Three Principles Calendar" states, "The Taiji original qi includes heaven, earth, and humanity as one." This "one" is the beginning of heaven, earth, and humanity, which is called "Yuan." The "Danzao Du" says, "The Book of Changes begins with one," referring to Taiji; "divides into two," referring to the two principles; "connects into three," referring to the three elements. Therefore, the way of the three elements, when paired two by two, forms six lines, and when extended, it becomes the number of the Great Derivation, and when condensed, it becomes Taiji. Taiji contains the three as one, and this "one" is not used, so actually forty-nine stalks of yarrow are used.

「六十四卦萬一千五百二十筴，皆取始於乾元」，荀義也。二篇六十四卦，萬一千五百二十筴，當萬物之數，彖傳所稱萬物即二篇之筴也。《說文》曰：「道立於一，化生萬物。」故萬一千五百二十筴皆取始於乾元。《呂氏春秋》曰：「凡彼萬形，得一後成。」董子以元為萬物之本，又以天地人為萬物之本，亦此義也。何休注《公羊》曰：「元者，天地之始。」故乾坤皆言元。《春秋》正月、二月、三月三代稱元，是統天之義。

There are sixty-four hexagrams, totaling eleven thousand five hundred and twenty lines, all beginning with the principle of the Creative (Qian). This is the view of Xun Shuang. The upper and lower parts of the sixty-four hexagrams together amount to eleven thousand five hundred and twenty lines, which exactly correspond to the number of all things. Therefore, the "all things" mentioned in the Commentary on the Judgment refers to the divination lines of the upper and lower parts. The Shuowen Jiezi says: "The Way is established in one, and thus all things are generated." Therefore, these eleven thousand five hundred and twenty lines all start with the principle of the Creative. The Lüshi Chunqiu says: "All things, in their various forms, are formed by obtaining this 'one'." Dong Zhongshu regarded the principle (yuan) as the origin of all things, and also regarded heaven, earth, and humanity as the origins of all things, which expresses the same meaning. He Xiu's commentary on the Gongyang Zhuan says: "Yuan is the beginning of heaven and earth." Therefore, the hexagrams Qian and Kun both discuss "yuan." The Spring and Autumn Annals records the changes of the first year of the three dynasties in January, February, and March, which is precisely the meaning of "unifying heaven."

「一說」已下，鄭、荀義也。《荀子·君道篇》曰：「四統者俱而天下歸之，四統者亡而天下去之。」又《議兵篇》曰：「未有本統。」統皆訓為本。《郊特牲》曰：「萬物本乎天。」故筴受始於乾，猶萬物之生本乎天也。

The passage says that the interpretation following "one explanation" adopts the views of Zheng Xuan and Xun Shuang. The "Jun Dao" chapter of the "Xunzi" states: "When the four unifying principles are complete, the world will follow him; when the four unifying principles are lost, the world will abandon him." The "Yi Bing" chapter also says: "There is no fundamental unifying principle." In both cases, the character "tong" is interpreted as "ben" meaning "origin" or "root." The "Jiao Te Sheng" chapter of the "Rites Classic" says: "All things take heaven as their origin." Therefore, the beginning of the divination process comes from Qian, just as the generation of all things takes heaven as their origin.

○「乾二」至「流形」○此虞義也。乾二五之坤成兩坎，坎在上為雲，「雲雷，屯」是也；在下為雨，「雷雨，解」是也。《說文》曰：「品，眾庶也。」坤為形，乾流坤形，萬物成形，皆出於坤，故「品物流形」也。

The explanation from "Qian Two" to "Flowing Forms" is based on Yu Fan. The second and fifth lines of Qian move into the position of Kun, forming two Kan images. Kan above represents clouds, which is the symbolic meaning of the Zun hexagram "Cloud and Thunder,屯"; Kan below represents rain, which is the symbolic meaning of the Jie hexagram "Thunder and Rain, 解". The Shuowen Jiezi says: "Pin means many." Kun represents form, and Qian uses clouds and rain to make the form of Kun flow, thus forming all things. Since all forms originate from Kun, it is said "Pin物流形" (forms flow and take shape).

○「乾為」至「終始」○「乾為大明」，虞義也。離麗乾，離為明，陽稱大，故為大明。上云「乾二五之坤成坎」，此云「坤二五之乾成離」，則有日月象。「離為日」已下，《乾鑿度》文，彼謂上經始《乾》《坤》，終《坎》《離》，乾始坎而終於離，坤始離而終於坎，故曰「日月之道，陰陽之經，所以終始萬物」。日月謂坎離，坎離為經，故曰「陰陽之經」也。

The commentary from "Qian represents" to "beginning and end" states that "Qian represents great brightness" is Yu Fan's view. Li is attached to Qian, and Li governs brightness. Yang is also called "great," so together they are called "great brightness." The previous text said "Qian's second and fifth lines move to Kūn to form Kan," here it says "Kūn's second and fifth lines move to Qian to form Li," thus the images of sun and moon are both complete. The statements following "Li represents the sun" are from the "Qian Zao Du." There it explains that the upper part of the classic begins with Qian and Kūn and ends with Kan and Li. Qian starts from Kan and ends at Li, while Kūn starts from Li and ends at Kan. Therefore, it says "the movement of the sun and moon is the course of yin and yang's meridians, and the beginning and end of all things are governed by it." The term "sun and moon" refers to Kan and Li. Kan and Li are the meridians of heaven and earth, so it is said "the course of yin and yang."

○「九六」至「而成」○「九六之變登降於六體」，《三統暦》文。六位，六爻之位，又謂之六體。九六，爻也。乾坤十二爻登降於六體，乾息於子，成於巳；坤消於午，成於亥，故云「以時而成」也。

The passage from "nine and six" to "and thus formed" refers to a sentence from the "San Tong Li" which states, "The changes of nine and six rise and fall within the six positions." The term "six positions" refers to the positions of the six lines, also called the six bodies. The nine and six are terms representing yang and yin lines respectively. The twelve lines of Qian and Kun move up and down within these six positions: the qi of Qian begins to grow from the first lunar month and reaches its peak in the fourth lunar month; the qi of Kun begins to decline from the seventh lunar month and reaches its peak in the tenth lunar month. Therefore, the commentary says, "Achieved in accordance with the order of time."

○「乾六」至「其正」○經曰「見群龍」，鄭氏注云：「六爻皆體乾，群龍之象。」故知六龍為乾六爻。《尚書大傳》「龍屬王極」，王，君也，乾亦君也。《說卦》曰「乾以君之」，又曰「乾為君」，故《九家》曰：「乾者，君卦也，六爻皆當為君。」是乾六爻有君象，皆當進居天位，故曰「時乘六龍以御天」。六龍是君，非君所乘，故以「時乘」為六龍乘時，合於「見群龍」之義也。

The commentary from "Qian Six" to "its correctness" states: The "Line Statement" of the "Qian" hexagram says "seeing a group of dragons." Zheng Xuan's annotation says: "All six lines are of the Qian trigram, which is the image of a group of dragons." From this we know that the six dragons refer to the six lines of Qian. The "Great Transmission of the Book of Documents" says "dragons belong to the sovereign's extreme," where "sovereign" refers to the king, and Qian also represents the king; the "Explanation of the Hexagrams" says "Qian is the trigram of the king," and also says "Qian represents the king." Therefore, the "Nine Families Commentary on the Yi" says: "Qian is the king trigram, and all six lines should be kings." This shows that all six lines of Qian have the image of a king and should ascend and occupy the heavenly position, hence it says "at the right time, the six dragons ride to govern heaven." The six dragons themselves are kings, not objects ridden by the king, so interpreting "at the right time" as the six dragons moving at the right time is consistent with the meaning of "seeing a group of dragons."

許慎《五經異義》曰：「《易》孟、京說，天子駕六，《易》『時乘六龍以馭天』。謹案《王度記》云，天子駕六，與《易》同。」鄭氏駁云：「元之聞也，《易經》『時乘六龍』者，謂陰陽六爻上下耳，豈故為禮制。《王度記》云今天子駕六者，自是漢制，與古異。」漢世天子駕六非常法，是鄭以「時乘六龍」為六爻乘時上下，非乘六龍也。

Xu Shen's "Five Different Interpretations of the Five Classics" says: "In the study of the Book of Changes, Meng Xi and Jing Fang's school believe that the Son of Heaven uses six horses for his chariot. The Book of Changes has the passage 'At the right time, six dragons are ridden to govern the heavens' as evidence. Carefully referring to the 'Record of the King's Rule,' it says that the Son of Heaven uses six horses, which agrees with the Book of Changes." Zheng Xuan refuted: "I have heard from Zheng Xuan that the Book of Changes' 'At the right time, six dragons are ridden' refers to the six yao (lines) of yin and yang rising and falling. How could it be specifically about the rites? The 'Record of the King's Rule' says that the Son of Heaven uses six horses now, which is the Han dynasty's system, different from the ancient system." The Han dynasty Son of Heaven using six horses was not an ancient norm, showing that Zheng Xuan interpreted 'At the right time, six dragons are ridden' as the six yao rising and falling with the right time, not riding six dragons.

班固《幽通賦》曰：「登孔、顥而上下兮，緯群龍之所經。」孔為匹夫，隱在乾初，故下；顥為天子，繫乾九五，故上：是群龍上下之事也。蔡邕《獨斷》曰：「御，進也。」升降謂乾升坤降也，乾升曰御天，坤降曰承天，升降以時，不失其正，所以釋乘時之義。

Ban Gu's "Ouyong Fu" says: "Some ascend to Confucius, others to the Tang Yao, going up and down in mutual exchange, weaving the meridians and parallels of the myriad dragons." Confucius was a common man, hidden in the first line of the Qian hexagram, thus belonging to the lower; Hao, that is Tang Yao, was a sovereign, connected to the fifth line of the Qian hexagram, thus belonging to the upper: this is precisely the matter of the myriad dragons ascending and descending. Cai Yong's "Duduan" says: "Yu means to advance." The term "ascending and descending" refers to the ascent of the Qian energy and the descent of the Kun energy: the ascent of Qian is called "Yu Tian" (to govern heaven), and the descent of Kun is called "Cheng Tian" (to support heaven). Ascending and descending each follow their proper time without losing their correctness; this is the meaning of the annotation explaining "Cheng Shi" (to ride the time).

○「乾為」至「利貞」○性命於天，故乾為性。「重巽以申命」，故巽為命。巽者坤初，乾伏於下，命稟於生初，故巽為命也。「一陰一陽之謂道」，言乾道者兼坤也。虞註上繫云：「在天為變，在地為化。」故乾言變，坤言化。乾變坤化成既濟定，六爻皆正，故剛柔位當，是「各正性命」；六爻皆合，故陰陽合德，是「保合大和」。和即利也，乾不言利，故謂之大和，皆釋利貞之義，故曰「乃利貞」者也。

The commentary explains from "Qian represents" to "beneficial uprightness." Human nature is received from heaven, so Qian represents nature. The Great Treatise says "repeated wind to reaffirm the mandate," so Xun represents destiny. Xun originally comes from the first line of K'un, with Qian hidden below. The heavenly mandate is received at the beginning of life, so Xun takes the image of "destiny." The Great Treatise says "one yin and one yang is called the Way," so when discussing "Qian's Way," it actually includes K'un as well. Yu Fan's commentary on the Upper Great Treatise says: "In heaven it is called change, in earth it is called transformation." Therefore, Qian is about change and K'un is about transformation. When Qian changes and K'un transforms, the hexagram becomes the Completed Situation, with all six lines properly positioned, yin and yang each in their proper place, which is "each correcting their nature and destiny." The six lines pair up two by two, with yin and yang virtues harmonizing, which is "preserving the great harmony." "Harmony" is also "benefit," so the Commentary on Qian does not directly say "benefit," hence it is called "great harmony." These sentences are all explaining the meaning of "beneficial uprightness," so it is said "thus it is beneficial uprightness."

○「乾為」至「咸寧」○虞注《比》象曰：「坤為萬國。」坤為地，地有九州島，故曰萬國。乾初九，震也，震為帝，故「帝出乎震」。初九乾元，萬物資始，故萬物亦出乎震。《晉語》曰：「震，雷，長也，故曰元。」是震為元。帝出乎震，即乾元也。乾元用九而天下治，是「萬國咸寧」之象也。

The commentary from "Qian" to "Xianning" states: Yu Fan's annotation on the "Bi" hexagram's symbolic image says, "Kun represents the myriad states." Kun represents earth, and the earth is divided into nine states (the character "dao" below "Jiuzhou" is an added character). Therefore, it is called myriad states. The first line of Qian is also Zhen, and Zhen represents the emperor. Therefore, the "Shuo Gu" says, "The emperor arises from Zhen." The first line of Qian is precisely Qian Yuan, from which all things originate, so all things also originate from Zhen. The "Guoyu · Jin Yu" says, "Zhen is thunder, which has the meaning of nurturing and growing, so it is called Yuan." This shows that Zhen is Yuan, and "the emperor arises from Zhen" is also Qian Yuan. Qian Yuan exerts the principle of all nines, leading to the governance of the world, which is precisely the situation of "myriad states in peace."

「至哉坤元，萬物資生，乃順承天。」注：坤為地，「至」從一，一亦地也，故曰「至哉」。乾坤相併，俱生合於一元，故萬一千五百二十筴皆受始於乾，由坤而生也。天地既分，陽升陰降，坤為順，故「順承天」。「坤厚載物，德合無疆。」注：坤為大輿，故為載。「疆」，竟也。乾為德，坤為無疆，坤順承天，乾德合坤，故「德合無疆」。

The Commentary on the Form above (Tai I) explains the hexagram Kun: "How profound is the virtue of the Earth! All things receive their origin, and they follow and support the Heaven." Hui Dong's own commentary says that Kun represents the Earth, and the character "至" (profound) is composed of "一" (one), which refers to the Earth. Therefore, it is said "how profound." The Heaven and the Earth are both generated together and meet at the same origin, so although the 11,520 lines of the divination are all originated from the Heaven, they can only be generated through the Earth. After Heaven and Earth have been differentiated, the Yang energy rises and the Yin energy descends. The virtue of the Earth is to be yielding, hence it is said "yielding to the Heaven." The text says "The Earth is thick and carries things; its virtue combines without limit." Hui Dong's own commentary says that the Earth is represented by a large cart, hence the meaning of "carries"; "limit" is interpreted as boundary. The Heaven has virtue, the Earth has no limit. The Earth yields to the Heaven, so the virtue of the Heaven combines with the Earth, hence it is said "virtue combines without limit."

「含弘光大，品物咸亨。」注：「弘」，含容之大也。「光大」謂乾坤含光大，凝乾之元，終於坤亥，出乾初子，天地交，萬物通，故「品物咸亨」。「牝馬地類，行地無疆。」注：地用莫如馬，故曰「地類」。順而健，故曰「行地無疆」。「柔順利貞，君子攸行。」注：謂坤爻本在柔順陰位，利正之乾，則陽爻來據之，故曰「君子攸行」。

The transmission says, "Containing and embracing, radiating brilliance and grandeur, all things are harmonious and prosperous." The self-commentary explains, "Embracing" refers to the capacity to include and encompass vastness. "Radiating brilliance and grandeur" means that the Earth (Kun) contains the radiance and grandeur of Heaven (Qian), gathering the vital energy of Heaven's origin, reaching the亥 position where it concludes, and then regenerating from the initial line (Zi position) that Heaven has taken. Heaven and Earth interact, and all things are connected, hence "all things are harmonious and prosperous." The transmission says, "A female horse, belonging to the earth, can travel without boundaries." The self-commentary explains that there is no more convenient means of land travel than a horse, hence it belongs to the earth category. A female horse is gentle yet strong, hence it can "travel without boundaries." The transmission says, "Flexible, smooth, and upright, the gentleman proceeds." The self-commentary explains that the lines of the Earth (Kun) are inherently in the gentle and yin position, suitable for returning to the yang position of Heaven. Thus, the yang line descends to occupy the position of the Earth, hence "the gentleman proceeds."

「先迷失道，後順得常，西南得朋，乃與類行，東北喪朋，乃終有慶。」注：乾為道，坤為常。未西南陰類，故「乃與類行」。喪朋從陽，故「乃終有慶」，陽稱慶也。虞氏謂陽得其類，月朔至望從震至乾，與時偕行，故「乃與類行」；陽喪滅坤，坤終復生，謂月三日震象出庚，故「乃終有慶」。「安貞之吉，應地無疆。」注：坤道至靜，安於承天之正，陽出初震，震為應，故「應地無疆」。

The transmission says, "First losing the way, then following the usual course, gaining friends in the southwest, thus going with like-minded ones, losing friends in the northeast, yet finally achieving a celebration." The self-commentary explains: Qian represents the way, Kun represents the constant. The Earthly Branch position of Wei is in the southwest, belonging to the yin category, so it says "going with like-minded ones." Losing the yin friends and returning to the yang, thus "finally achieving a celebration," because yang is what brings celebration. Yu Fan, following the method of Najia stem assignment, explains: yang gaining its like is from the first to the third line, emerging from the Geng direction with the Zhen trigram, growing until the fifteenth day when the Qian trigram is full, from the new moon to the full moon, moving in harmony with time, thus "going with like-minded ones." When yang is exhausted and the Kun trigram disappears, Kun ends and is reborn—meaning the next month's third day, the Zhen trigram again emerges from Geng—thus "finally achieving a celebration." The transmission says, "The auspiciousness of maintaining sincerity, responding to the earth without limits." The self-commentary explains: the Kun path reaches its utmost stillness, remaining tranquil in the proper position of receiving the heavens; yang qi arises from the first line's Zhen trigram, Zhen being the trigram of response, thus "responding to the earth without limits."

疏：「坤為」至「承天」○地稱一者，亦謂天地皆始於一。《說文》曰：「至，從高下至地，從一。」一猶地也。故乾稱大，坤稱至。「乾坤相併俱生」，《乾鑿度》文。「易有太極」，極即一也；「是生兩儀」，兩儀天地也，故云「相併俱生」。何休《公羊》注云：「元者，氣也，天地之始也。」故云「合於一元」。

Hui Dong first made his own annotations on the passage from "Kun" to "Cheng Tian." He explains that the earth is called "one" because both heaven and earth originate from "one." The "Shuo Wen Jie Zi" says: "The character 'zhi' (至) is shaped like a bird descending from a high place to the ground, and the character form includes 'one.'" This "one" represents the earth. Therefore, the "Qian" hexagram is called "Da Zai" (great), and the "Kun" hexagram is called "Zhi Zai" (highest). The phrase "Qian and Kun arise together" comes from the "Qian Zao Du." The "Xì Cí" says, "The Book of Changes has the Tai Ji," and "Tai Ji" is "one"; it also says, "from which the two principles (liang yi) arise," and the two principles are heaven and earth. Therefore, Qian and Kun are generated together. He Xiu's commentary on the "Gong Yang Zhuan" says, "Yuan is qi, the beginning of heaven and earth." Therefore, the commentary says, "they converge on the same Yuan."

《素問》曰：「天氣始於甲，地氣始於子。」甲子初九為乾之元，即坤之元也。《三統暦》曰：「陰陽合德，氣鍾於子，化生萬物。」故萬一千五百二十筴皆受始於乾，由坤而生也。「天地既分」而下，亦約《乾鑿度》而為言，彼文云：「太極分而為二，故生天地，輕清者上為天，濁重者下為地。」是天地既分之初，即具升降之理，坤之所以順承天也。

The Huangdi Neijing · Suwen says: "The heavenly qi begins with Jia, and the earthly qi begins with Zi." The initial nine of Jiazi, which is the beginning of Qian, is also the beginning of Kun. The San Tong Li says: "Yin and yang virtue harmonize, and qi gathers at the Zi position, giving rise to all things." Therefore, although the number of ten thousand one thousand five hundred twenty策 all originate from Qian, they are actually produced by Kun. The annotation "Heaven and earth have already been divided" and following is a summary of the argument in the Qian Zao Du. There it says: "The Taiji splits into two, thus giving birth to heaven and earth; the light and clear rises to become heaven, and the heavy and turbid sinks to become earth." This shows that at the very beginning when heaven and earth were just divided, the principle of rising and descending was already present, which is precisely why Kun is able to follow and support heaven.

○「坤為」至「無疆」○「坤為大輿」，《說卦》文。輿所以載物，坤主載，故取義於此。「疆，竟」，《小爾雅》文。昭元年《公羊傳》曰：「疆運田者何？與莒為竟也。」何休注亦云：「疆，竟也。」「坤為無疆」，虞義也。上云「乃順承天」，坤承乾而乾與之合德，故「德合無疆」也。

The passage from "Kun as" to "without boundaries" states that "Kun represents a large chariot" comes from the "Shuo Gua." A chariot is used to carry things, and since Kun governs bearing and carrying, it is taken as an image. The character "jiang" is interpreted as "jìng," meaning boundary, as found in the "Xiao Er Ya." In the first year of Zhao Gong's reign, the "Gongyang Zhuan" says: "What does 'jiang yun tian' mean? It refers to setting the boundary with the state of Ju." He Xiu's commentary also says "jiang is jìng." "Kun as without boundaries" is Yu Fan's view. The previous text says "it follows and supports Heaven," since Kun serves under Qian, Qian then harmonizes with it in virtue, hence saying "virtue harmonizes without boundaries."

○「弘含」至「咸亨」○此虞、荀義也。《釋詁》曰：「弘，大也。」弘有容義，又有廣義，故曰「含容之大」也。「凝乾之元，終於坤亥」，皆謂坤含乾也。出乾初子始交於坤，化生萬物，萬物棣通，故「品物咸亨」。

The explanation from "Hong Han" to "Xian Heng" is based on Yu Fan and Xun Shuang. The "Er Ya · Shi Gu" says: "Hong means great." The character "Hong" has the meaning of containing and also of being broad and extensive, so the commentary says "inclusive and vast." What is said as "the gathering of the vital energy of Qian, reaching the position of Hai in Kun and thus concluding" refers to Kun containing Qian. From the initial line position of Zi in Qian, the beginning arises and interacts with Kun, giving birth to all things, and all things are fully realized, hence it is said "all things are harmoniously prosperous."

○「地用」至「無疆」○「地用莫如馬」，《漢書·食貨志》文。馬行於地者，故曰「地類」。坤為牝，乾為馬，牝馬順而健，乾坤合德之象，故「行地無疆」。○「謂坤」至「攸行」○此《九家》義也。虞注下繫云：「乾六爻二四上非正，坤六爻初三五非正。」故言坤爻本當在柔順陰位，利居乾之二四上則得正，故曰「利正之乾」。乾來居坤初三五之位，則六爻皆正矣。君子謂陽爻，乾來據坤，故「君子有攸往」也。

The passage from "Shu" "Di Yong" to "Wu Jiang" states, "There is no more convenient means of travel on the ground than a horse," which is cited from the "Food and Goods Chapter" of the "Book of Han." A horse moves on the ground, so it belongs to the category of earth. The trigram K'un represents the female and the yin, while the trigram Qian represents the horse. A female horse is both gentle and strong, embodying the harmonious qualities of K'un and Qian, hence the saying "traveling on the earth without bounds." The passage from "Shu" "Wei K'un" to "You Xing" is based on the "Nine Schools of the Yi." Yu Fan's commentary on the lower part of the "Great Treatise" states, "Among the six lines of Qian, the second, fourth, and top lines are not in the correct position; among the six lines of K'un, the first, third, and fifth lines are not in the correct position." Therefore, the lines of K'un should be in the soft and yin positions, and they should move to the second, fourth, and top positions of Qian to achieve correctness. This is called "beneficial for the correct position of Qian." When the lines of Qian descend to occupy the first, third, and fifth positions of K'un, all six lines become correct. The gentleman refers to the yang lines. When the lines of Qian come down to occupy the positions of K'un, it is said, "the gentleman has a destination to go to."

○「乾為」至「有慶」○「乾為道」，虞義也；「坤為常」，荀義也。坤消乾毀，故「先迷失道」；後順於主，合於常道，故「後順得常」。未本坤之正位，故曰「陰類」。《郊特牲》曰：「天地合而後萬物興焉。」沖丑承乾以合於子，則十二爻皆和會，歷家以之合辰，樂家以之合聲，中和之道行，化育之功茂，故「乃終有慶」。「陽稱慶」亦虞義，喪朋從陽，故稱慶也。

The commentary from "Qian represents" to "there is celebration" states: "Qian represents the Way" is Yu Fan's view, and "Kun represents the constant" is Xun Shuang's view. When the energy of Kun increases, the body of Qian diminishes, hence "first losing the Way." Later, returning to obey the ruler, conforming to the constant Way, hence "later following and attaining the constant." The branch position Wei is originally the proper position of Kun, thus called "yin type." The "Rites of the Sacrificial Ceremony" says: "After heaven and earth interact, all things arise." The opposing branch of Wei is Chou, Chou is supported by Qian and combines with Zi, thus the twelve lines harmonize with each other: astronomers use this to determine the twelve divisions of the sky, musicians use this to harmonize sounds, the principle of middle harmony is promoted, the nurturing power is flourishing, hence "finally there is celebration." "Yang talent is celebrated" is also Yu Fan's view—losing the yin companions and returning to Yang, hence called celebration.

「虞氏」以下據納甲為言。「陽得其類」謂一陽以至三陽成也。月朔至望，乾體已就，「終日乾乾，與時偕行」，故「乃與類行」。「陽喪滅坤」，謂乙癸也。「坤終復生」，五六三十，終竟復始，三日而震象出庚，乾之餘慶，故「乃終有慶」也。○「坤道」至「無疆」○坤靜故安，又坤道以承天為正，故「安於承天之正」。陽出初震，震同聲相應，故為應。坤為地，初爻交坤，故「應地無疆」也。

The text below "Yu Shi" is based on the method of Najia. "Yang gets its kind" refers to the growth of one yang to three yang, completing the structure of the Qian hexagram. From the new moon to the full moon, the structure of Qian is already complete, which corresponds to the meaning of "all day being diligent" in the line "Qian Three" and "moving with the times" in the Wenyan commentary, hence saying "then it moves with its kind." "Yang loses and extinguishes Kun" refers to the two yang stems, Yi and Gui, incorporated into Kun. "Kun ultimately regenerates" means that the fifth and sixth lines multiplied together make thirty, completing the thirty days of a month and then beginning anew. On the third day, the trigram Zhen appears in the direction of Geng, which is the remaining blessing left by Qian, hence saying "then there is ultimately celebration." The following explanation from "Kun Dao" to "no boundary" states: Kun is characterized by stillness, hence "peace"; Kun's way is to serve heaven as its proper position, hence "peacefully occupying the proper position under heaven." Yang energy arises from the first line's Zhen trigram, and Zhen has the meaning of mutual resonance, hence taking the "response" image. Kun is earth, and the first line interacts with Kun, hence "responding to the earth without boundary."

「屯，剛柔始交而難生，動乎險中，大亨貞，雷雨之動滿形。」注：乾剛坤柔，乾二五之坤，是剛柔始交也。成坎險，故難生。九二降初，動乎險中。三之正，故「大亨貞」。屯者，盈也，故稱滿。坤為形，雷動雨施，品物流形，故「滿形」，俗訛為「盈」。「天造草昧，宜建侯而不寧。」注：「造」，造生也；「草」，草創物也。乾始交坤，坤冥為昧，故「天造草昧」。震位承乾，建侯扶屯。三反正成既濟定，故曰「不寧」，言寧也。

The Commentary on the Upper Book of the Changes explains the hexagram Zun: "Zun, the beginning of the union of the strong and the weak, and the emergence of difficulty. Movement occurs within danger, great success through uprightness, the movement of thunder and rain fills the form." Hui Dong's own commentary says: The trigram Qian represents the strong, and the trigram Kun represents the weak. The second and fifth lines of Qian move into the position of Kun, which is exactly where the strong and the weak begin to unite. When they unite, they form Kan, which represents danger and difficulty, so difficulty arises. The line Nine in the Second descends to the first position, moving within danger. The line Nine in the Third changes to the correct position, hence it is said "great success through uprightness." The hexagram Zun has the meaning of fullness, so it is called "full." The trigram Kun represents form, thunder moves and rain is applied, and all things flow and take shape, hence it is said "filling the form"; the common transmission mistakenly writes "full" instead of "filling." The text says "Heaven creates the beginning of things, suitable for establishing princes but not for peace." Hui Dong's own commentary says: "Create" means to generate, "grass" means the initial creation of all things. Qian begins to unite with Kun, and Kun is dark and thus called "mist." Therefore, it is said "Heaven creates the beginning of things." The trigram Zhen is in the position of the eldest son and supports Qian, which is suitable for establishing princes to assist in the difficulty of Zun. The line Nine in the Third returns to its correct position and forms the completed situation, hence it is said "not peace" — this "not peace" refers to peace.

疏：「乾剛」至「為盈」○「乾剛坤柔」，《雜卦》文。乾二五之坤，是乾始交坤，故云「剛柔始交」也。成兩坎，天險地險，故云「坎險」。坎者，陷也，陽陷陰中，故云「難生」。《春秋說題辭》曰：「易者氣之節，上經象天，下經計歷，文言立符象，岀期節，彖言變化，繫設類跡。」彖言變化，故彖傳皆言之卦，下放此。卦自坎，九二降初，坎險震動，故「動乎險中」，中謂二也。三變之正成既濟，故「大亨貞」。「屯者，盈也」，《序卦》文。盈天地之間者唯萬物，故云盈也。「坤為形」已下，虞義也。俗訛為盈，盈滿同義，滿下不合迭盈字，今從虞氏本改為形也。

Hui Dong himself made a separate commentary, first commenting on the passage from "Qian" to "as full" in the primary hexagram. The phrase "Qian is strong and Kun is yielding" comes from the "Zagua Commentary." When the second and fifth lines of Qian move into the position of Kun, this marks the beginning of the union between Qian and Kun, hence "the beginning of the union between strong and yielding." After the union, two Kan trigrams are formed, symbolizing the dangers of heaven and earth, hence "Kan danger." The meaning of Kan is to fall into, with the yang line falling into the yin line, hence "difficulty arises." The "Chunqiu Shetici" says: "The Book of Changes is the regulation of qi: the upper part takes the image of heaven, the lower part calculates the calendar; the "Wenyang" establishes the symbolic signs and marks the periods and seasons; the "Tuan" discusses change, and the "Xici" establishes categories and traces." Since the "Tuan" discusses change, all the "Tuan" commentaries should discuss hexagram changes, following this pattern. This hexagram comes from Kan, with the second line moving down to the first position, resulting in Kan danger and Zhen movement, hence "movement within danger," where "middle" refers to the second line. The third line changing to become correct forms the "Ji Ji" hexagram, hence "great success and uprightness." The phrase "Zun is full" comes from the "Xugua Commentary": the only things filling the heavens and earth are myriad things, hence the term "full." "Kun is form" is based on Yu Fan's interpretation. Commonly transmitted texts mistakenly write "full" instead of "form." Since "full" and "fullness" have the same meaning, the character "full" should not be repeated under "fullness," so now we follow Yu Fan's version and change it to "form."

○「造造」至「寧也」○此荀、虞義也。屯者物之始生，故云「造」。「造」，生也，陽造陰化，王砅《玄珠密語》曰「陽為造生，陰為化源」是也。《序卦》曰：「屯，物之始生。」乾始交坤，故云「草創物」。坤納乙癸，月三十日晦，《釋言》曰：「晦，冥也。」晦冥同義，故云「坤冥為昧」，昧亦冥也。震長子繼世，故承乾得正得民，是建侯扶屯之事。三已正，六爻得位，萬國咸寧，故曰「不寧」。不寧為寧，猶言不顯為顯，此古訓也。

The explanation from "Zao Zao" to "ning ye" is based on Xun Shuang and Yu Fan. "Zun" refers to the initial stage of all things beginning to grow, hence "zao" (creation). "Zao" is interpreted as "to give birth": yang is the force of creation, while yin is the source of transformation, as Wang Bing's "Xuan Zhu Mi Yu" states, "Yang is the power of creation, yin is the source of transformation." The "Xu Gua Zhuan" says, "Zun is the beginning of all things." When Qian begins to interact with Kun, it is said "to create all things." Kun includes the heavenly stems Yi and Gui, and each month has thirty days, ending at "hui," which according to "Er Ya · Xie Yan" means "darkness." "Hui" and "ming" have the same meaning, so it is said "Kun is dark and thus becomes 'mei' (darkness)," where "mei" is equivalent to "ming." Zhen is the eldest son, who inherits the family business, thus being able to serve Qian and gain correctness and the people, which is precisely establishing feudal lords to assist in the difficulties of Zun. When the ninth line in the third position has returned to correctness, all six lines are in their proper positions, and the world is at peace, hence "buniang" (not peaceful). "Buniang" is actually "ning" (peaceful), just as the "Book of Poetry" says "buxian" (not prominent) is actually "xian" (prominent), which is a common method of interpretation used by ancient scholars.

「蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。」注：險坎止艮。卦自艮來，三之二為剛中，變之正為柔中，故「以亨行時中」。《中庸》曰：「君子而時中。」「匪我求童蒙，童蒙求我，志應也。」注：五變上動體坎，坎為志，故曰「志應」，謂五應二。「初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。」注：二以剛居中，故告；變之正除師禮，故不告。「蒙以養正，聖功也。」注：體頤故養。二志應五，五之正，反蒙為聖，故曰「聖功」，五多功也。

The Commentary on the Upper Treatise explains the Hexagram of Enlightenment: "Enlightenment, mountain beneath danger, danger and stopping, enlightenment. Enlightenment is harmonious because it acts at the right time and in the middle." Hui Dong's self-commentary says: "Danger" refers to Kan, "stopping" refers to Gen. The primary hexagram comes from Gen, with the third line moving down to the second position, thus the yang line is in the central position; if it changes to the correct position, then the yin line is in the central position: thus it says "acting harmoniously at the right time and in the middle." The Doctrine of the Mean says: "A gentleman acts at the right time and in the middle." The text says: "Not I seeking the child, but the child seeking me, the will corresponds." Hui Dong's self-commentary says: when the fifth line changes and the top line moves, it forms the structure of Kan, which represents the mind and will, thus it says "the will corresponds," referring to the correspondence between nine five and nine two. The text says: "The first divination tells, because of the strong line in the middle. If repeated, it is a violation, and violation leads to no response, violation of enlightenment." Hui Dong's self-commentary says: nine two, with the strong line in the middle, thus is willing to tell; if it changes to the correct position, it becomes the same as yin, and should remove the teacher-student ritual, thus does not tell. The text says: "Cultivating the right path in enlightenment is the sacred achievement." Hui Dong's self-commentary says: from two to the top, there is the image of Yi, which governs nourishment, thus it says "nourishing." Nine two corresponds with nine five in the will, nine five changes to the correct position, and the darkness turns into illumination, thus it says "sacred achievement"; the Great Treatise mentions "the fifth line has many achievements."

疏：「險坎」至「時中」○《說卦》曰：「坎，險也；艮，止也。」注云「險坎止艮」，先言險而後言止者，易氣從下生也，彖傳例皆然，下放此。「時」者，變動不居之義。二有師道，剛中謂九居二也；又有婦道，變之正，故曰柔中也。二剛則五柔，二柔則五剛，二五應剛柔接，故「以亨行時中」也。引《中庸》者，言執中有權也。

Hui Dong first explained the passage from "danger in the Kan" to "the middle way." The "Say on the Hexagrams" states: "Kan represents danger, Gen represents stopping." The annotation writes "danger refers to Kan, stopping refers to Gen." First danger is mentioned and then stopping, because the energy of the Book of Changes arises from the lower to the upper, and this is the standard for the Commentary on the Judgment. The following hexagrams follow the same pattern. "Time" refers to something that is constantly changing. The second line has the way of being a teacher, meaning that a yang line in the second position is called "strong and central." It also has the way of being a wife, and when it changes to become correct, it becomes "soft and central." If the second line is strong, the fifth line is soft; if the second line is soft, the fifth line is strong. The second and fifth lines correspond, and the strong and soft connect, so it is said "by following the way of success, one acts in the middle way." Quoting a sentence from the "Doctrine of the Mean," it means that holding to the middle path should be flexible and adaptable.

○「五變」至「應二」○「坎為志」，虞義也。二體坎，五變上動亦體坎，坎為志，故云「志應」。嫌二求五，故云「五應二」。○「二以」至「不告」○二剛中有師道，故告。變之正與陰同類，當除師學之禮，故不告也。《尚書大傳》曰：「散宜生、閎夭、南宮适三子者，相與學訟於太公。太公見三子，知三子之為賢人，遂酌酒切脯，除師學之禮，約為朋友。」是除師禮之事也。

The commentary from "Five Changes" to "Should Two" states: "Kan represents the will" is Yu Fan's view. Nine Two originally belongs to the Kan trigram. After the fifth line changes and the top line moves, it also becomes the Kan trigram. Since Kan represents the mind and will, it is said "will corresponds." To avoid misunderstanding that Nine Two is seeking Nine Five, it is specifically stated "Nine Five responds to Nine Two." The commentary from "Two with" to "does not inform" states: Nine Two is strong and in the center, possessing the way of a teacher, so it is willing to inform. Once it changes to become correct, it becomes similar to the yin lines, and thus should remove the teacher-student etiquette, so it does not inform anymore. The "Great Transmission of the Book of Documents" records: "San Yisheng, Hong Yao, and Nan Gong Shi all asked Tai Gong about legal cases. When Tai Gong saw the three, he knew they were all virtuous men, so he poured wine, cut meat, removed the teacher-student etiquette, and became friends with them." This is what is called removing the teacher-student etiquette.

○「體頤」至「功也」○此釋利貞也。二至上有頤象，頤者，養也。《序卦》曰：「頤，養正也。」虞彼注云：「謂養三五，五之正為功，三出坎為聖，故由頤養正。」虞謂與蒙「養正聖功」同義也。《洪範》休徵曰「聖，時風若」，咎徵曰「蒙，恆風若」，是蒙與聖反也。《乾鑿度》九五為聖人，陰反為陽，猶蒙反為聖，故曰「聖功」。《呂氏春秋》曰：「學者師達而有材，吾未知其不為聖人。」是也。「五多功」，下繫文。不言二之正者，二養正也。

The explanation from "Body and Nourishment" to "Achievement" discusses the meaning of "favorable to uprightness" in the Hexagram Statement. From the Second Line to the Top Line, there is the image of Nourishment, which means to cultivate. The "Sequence of Hexagrams" says: "Nourishment is to cultivate the right path." Yu Fan explains this by saying: "This refers to cultivating the Third Line and the Fifth Line; the Fifth Line returning to the right path is achievement, and the Third Line emerging from the Water Trigram becomes a sage, so it is said that through nourishment, the right path is cultivated." Yu Fan believes this is similar in meaning to the "Zhouyi" statement "Meng (Obstinacy) is to cultivate the right path, which is the achievement of sages." The "Shangshu · Hongfan" discusses auspicious signs, saying "if a sage is present, then the wind is harmonious and the rain is timely," and discusses ominous signs, saying "if there is obscurity, then the wind does not cease for a long time." This shows that Meng (Obstinacy) and Sagehood are opposites. The "Qianzuo Du" takes the Fifth Line as the sage, with Yin turning into Yang, just as obscurity turns into sagehood, so it is called "sage achievement." The "Lüshi Chunqiu" says: "A person seeking learning who can find a wise teacher and possesses talent, I do not believe he cannot become a sage." This is exactly the meaning. "Five Lines Bring Achievement" comes from the lower part of the "Xici." It does not mention the Second Line returning to the right path because the Second Line is responsible for cultivating the right path.

「需也，險在前也。」注：險在前，故不進。「剛健而不陷，其義不困窮矣。」注：剛健，乾也；坎為陷。乾知險，需時而升，故不陷。陽陷為困。「需有孚光」句，「亨貞吉，位乎天位，以正中也。利涉大川，往有功也。」注：五多功，故「往有功」。

The Commentary on the Hexagram Need (Xu) in the Upper Classic says: "Need means that danger is ahead." Hui Dong's own note explains: danger is blocking the way in front, so there is no advancement. The text says, "Strong and vigorous yet not falling into danger, its meaning is not to be inpredicament or destitution." Hui Dong's note explains: "Strong and vigorous" refers to Qian, and Kan represents falling into danger. Qian can foresee danger and wait for the right time to rise, thus not falling into peril; only when a Yang line falls into danger is it calledpredicament. The text says, "Need with sincerity brings light." Hui Dong here marks a "sentence" at the word "light," indicating a pause after "light." Then it continues, "Smooth and upright, auspicious, because it is in the position of Heaven's position, being upright and central. Beneficial for crossing great rivers, going forward brings merit." Hui Dong's note explains: The Classic of Changes says "the fifth line brings much merit," hence going forward brings merit.

疏：「險在」至「不進」○《雜卦》曰：「需，不進也。」虞注云：「險在前也，故不進。」○「剛健」至「為困」○「大哉乾元，剛健中正」，內體乾，故知剛健為乾。《說卦》「坎，陷也」，故知坎為陷。《繫下》云：「乾，天下之至健也，德行恆易以知險。」險在前，需時而升，故不困窮也。《太玄》「凖，需也」，其詞曰：「陽氣能剛能柔，能作能休，見難而縮。」是也。○「五多」至「有功」○「五多功」，《下繋》文。二往居五，故「往有功」。

Hui Dong explained independently. First, he discussed from "danger is in front" to "not advancing": The "Zagua Transmission" says "Need is not advancing," and Yu Fan's commentary says "danger is in front, so not advancing." Next, he discussed from "strong and vigorous" to "becoming困": The "Wenyan" of the "Qian" hexagram says "How great is Qian Yuan, strong and vigorous, upright and proper." The inner trigram of "Need" is exactly the Qian trigram, so "strong and vigorous" refers to Qian. The "Shuogua" says "Kan is the trigram of danger," so Kan represents danger. The "Xici Xia" says: "Qian is the most strong and vigorous in the world, its virtue is constant and easy, thus it can discern dangers." When danger is in front, waiting for the right time before ascending, thus not falling into destitution. Yang Xiong's "Tai Xuan" uses "Zhen" as the first to correspond with the "Need" hexagram. Its text says: "Yang energy can be strong and also flexible, can initiate and also stop, when encountering difficulties it retreats." This is exactly the meaning. Finally, he discussed from "five has many achievements" to "there is achievement": "Five has many achievements" comes from "Xici Xia." The Nine in the Second moves forward to occupy the fifth position, thus saying "going forward has achievement."

「訟，上剛下險，險而健，訟。」注：險而健謂二四。「訟有孚」句，「咥惕」句，「中吉，剛來而得中也。」注：三之二。「終凶，訟不可成也。」注：失位不變，故訟成。「利見大人，尚中正也。」注：中正謂五。「不利涉大川，入于淵也。」注：坎在下為淵。

The Commentary on the Hexagram上传 explains the Hexagram of Strife: "Strife arises when the upper is strong and the lower is dangerous; dangerous yet strong, hence strife." Hui Dong notes: "Dangerous yet strong refers to the lines Nine in the Second and Nine in the Fourth." The text "Strife, with sincerity" is one sentence, "biting and being cautious" is another sentence—these two "sentence" markers are Hui Dong's division. Following this, it says "middle good, because the strong line comes and occupies the center"—Hui Dong notes: this refers to the line Nine in the Third moving down to the second position. The text "eventually bad, because strife cannot be resolved" is explained by Hui Dong: all the lines are out of position and unwilling to change to the correct position, thus the matter of strife becomes settled. The text "favorable to see a great man, because of the middle and correctness" is explained by Hui Dong: middle and correctness refers to Nine in the Fifth. The text "unfavorable to cross a great river, entering the abyss" is explained by Hui Dong: the Trigram Kan is in the lower trigram, which is the image of a deep abyss.

疏：「險而」至「二四」○所以致訟，二四也。二體坎故險，四體乾故健。○「三之二」○卦自遯，三之二，在內曰來。○「失位」至「訟成」○訟成謂獄訟成也。《九家》曰：「初二三四皆不正，以不正故訟。初變『不永所事』，二變『無眚』，三變『食舊德』，四變『安貞吉』。」以訟不可成，利變之正，不變則終凶也。○「中正謂五」○五象傳曰：「訟元吉，以中正也。」故知中正謂五。○「坎在下為淵」○此荀義也。

Hui Dong explains the text. First, he comments on the part from "dangerous and strong" to "second and fourth": the cause of disputes is the lines nine in the second and nine in the fourth. Nine in the second is in the Kan trigram, hence dangerous; nine in the fourth is in the Qian trigram, hence strong. Next, he comments on "three comes to two": the primary hexagram comes from the Duan hexagram. The third line moves down to the second position. Any movement from the outer trigram to the inner trigram is called "coming". Then he comments on "losing position" to "dispute arises": "dispute arises" refers to a case being brought to court. The Nine Schools Commentary says: "the first, second, third, and fourth lines are all not in the correct position, because being not in the correct position causes disputes. If the first line changes, the line statement becomes 'not prolonging the matter'; if the second line changes, it becomes 'no calamity'; if the third line changes, it becomes 'eating old virtue'; if the fourth line changes, it becomes 'steadfastness is auspicious'. Since disputes should not be brought to court, each line should change to return to the correct position. If they do not change, they will eventually result in misfortune. Finally, he comments on "the Kan trigram below is a deep pool": this is the view of Xun Shuang.

「師，眾也；貞，正也。能以眾正，可以王矣。」注：坤，眾也；坎亦為眾，故云「師，眾也」。二失位，變之五為比，故「能以眾正，可以王矣」。「剛中而應，行險而順。」注：據卦變。「以此毒天下而民從之，吉又何咎矣。」注：謂二也。坎為毒，毒，治也。用師以毒天下，群陰順從，吉又何咎也。

The Commentary on the Form above, explaining the Hexagram 8 (The Army): "The Army, refers to the multitude; 'Zhen' means correctness. If one can lead the multitude with correctness, he may become a king." Hui Dong's own note: The Hexagram 6 (Earth) represents the multitude, and the Hexagram 2 (Water) also represents the multitude, so it is said "The Army is the multitude." The line Nine in the Second is out of its proper position, but when it moves up to the fifth position, it becomes the Hexagram 3 (Following), so it is said "If one can lead the multitude with correctness, he may become a king." The passage says "Strong and central, and responding; proceeding through danger with smoothness," Hui Dong's note: This is based on the transformation of the hexagram. The passage says "By this means, the whole world is governed, and the people follow; it is auspicious, and what fault could there be?" Hui Dong's note: This refers to the line Nine in the Second. The Hexagram 2 (Water) is "toxin," but here "toxin" is interpreted as governance; using the strategy of warfare to govern the world, the multitude of yin lines follow in obedience, thus naturally achieving auspiciousness, and what fault could there be?

疏：「坤眾」至「王矣」○「坤，眾也」，《說卦》文。《晉語》曰：「坎，水也，眾也。」故知坎亦為眾也。「二失位」已下，虞義也。彖曰「貞丈人」，二中而不正，故失位。上之五體比，得正得中，「徵」之為言正也，以師正天下，故云「能以眾正，可以王矣」。○「據卦變」○蜀才注曰：「此本剝卦，上九降二，六二升上，是剛中而應，行險而順也。」

Hui Dong first explained the passage from "Kun is the people" to "he can become king." "Kun is the people" comes from the "Shuo Gua." The "Guoyu · Jin Yu" says: "Kan is water, also the people." From this we know that Kan is also the people. The part below "two is out of position" is based on Yu Fan. The hexagram says "zheng zhangren," and nine two is in the middle but not in the correct position, so it is said to be out of position. When it rises to the fifth position, it forms the hexagram "Bi," which is both correct and in the middle. The character "zheng" means "correct," and using military force to correct the world is called "can use the people to be correct, thus he can become king." Then he explained the sentence "based on the change of the hexagram." Shucai's annotation says: "This hexagram originally comes from 'Bo.' The upper nine descends to the second position, and the six two ascends to the upper position, thus forming an image of a strong middle with a response and moving through danger while being able to be smooth."

○「謂二」至「咎也」○長子帥師，故毒天下謂二。「坎為毒」，虞義也；「毒，治」，馬義也。凡藥之攻疾者謂之毒藥，《周禮》醫師聚毒藥是也。用師旅以除暴，猶用藥石以除疾，故《呂氏春秋》論兵曰：「若用藥者，得良藥則活人，得惡藥則殺人。義兵之為天下良藥也，亦大矣。」是毒天下為治疾之義也。上云「能以眾正，可以王矣」，王者天下所歸往，二以長子帥師，五陰順從，故「毒天下而民從之，吉，又何咎矣」。

The commentary from "to 'saying two'" to "fault" states that the line statement mentions "the eldest son leads the army," so "poisoning the world" refers to the second line, nine two. "Cann is poison" is Yu Fan's view, while "poison means to treat" is Ma Rong's view. All medicines used to treat illness are called poison drugs. The "Rites of Zhou" says that physicians gather poison drugs, which means this. Using military force to eliminate chaos is like using medicine to treat illness, so the "Book of Lord Li" discusses warfare and says: "It is like using medicine: obtaining good medicine can save people, obtaining bad medicine can kill people. Righteous warfare is the good medicine for the world, and its function is great." Thus, "poisoning the world" is indeed the meaning of treating illness. The previous text says "able to use many correct things, one can become king," where "king" means the people's return and allegiance. Nine two, as the eldest son, leads the army, and the five yin lines obey him, so it says "by this one can regulate the world and the people follow, obtaining good fortune, what fault is there?"

「比，吉也；比，輔也，下順從也。」注：下謂五陰。「原筮元永貞無咎，以剛中也。」注：剛中謂師二。「不寧方來，上下應也。」注：上謂三四五，下謂初。「後夫凶，其道窮也。」注：上為窮。

The Commentary on the Images, transmitted, explains the hexagram "Comparison": "Comparison is auspicious; comparison means assistance, with the lower following." Hui Dong's own note says: "Lower" refers to the five yin lines. The text says, "Original divination, original, enduring, sincere, no fault, because of the strong and central line," and Hui Dong's note explains: the "strong and central line" refers to the nine two of the hexagram "Army." The text says, "Those who are not at peace will come, because the upper and lower lines correspond," and Hui Dong's note explains: "Upper" refers to the third, fourth, and fifth lines, while "lower" refers to the first line. The text says, "The one who comes later will be inauspicious, because the path is exhausted," and Hui Dong's note explains: the top line is precisely the extreme point.

疏：「下謂五陰」○卦有五陰，一在上，四在下，而皆謂之下者，師上體坤。《繫上》曰：「天尊地卑，乾坤定矣。」是則天尊為上，地卑為下，故翼奉封事曰：「上方之情樂也，下方之情哀也。」孟康注謂陽為上、陰為下是也。此總卦義，故謂五陰為下。下傳分言之則有上下、後夫之殊也。

Hui Dong first explained the sentence "referring to the five yin lines below." The entire hexagram has five yin lines, one in the upper position and four in the lower trigram, yet they are all called "below." This is because the hexagram of "Military Campaign" which corresponds to the hexagram of "Comparison" has the upper trigram as坤 (Earth). The "Great Treatise" states: "Heaven is exalted and Earth is humble, thus the positions of Heaven and Earth are established." Since Heaven is exalted as above and Earth is humble as below, the official Wei Feng's memorial said: "The nature of the upper is joy, the nature of the lower is sorrow." Meng Kang's commentary, interpreting yang as above and yin as below, is exactly this meaning. Here, it is a general statement about the whole hexagram, so all five yin lines are called "below." However, in the following commentary on the judgment, there is a distinction between upper and lower, as well as the difference of "the one who comes later."

○「剛中謂師二」○蜀才注云：「此本師卦，六五降二，九二升五。」案九二剛中而不正，故「原筮元永貞」乃得「無咎」也。○「上謂」至「謂初」○據二升五時，三四五在上，初在下，二正五位，故「上下應」也。○「上為窮」○虞氏云：「迷失道，故其道窮。」

The explanation of the phrase "the yang in the middle refers to the Nine in the Second of the 'Military' hexagram" states: Shu Cai's commentary says, "This hexagram originally comes from the 'Military' hexagram. The Six in the Fifth descends to the Second position, and the Nine in the Second ascends to the Fifth position." Although the Nine in the Second is strong and in the middle, it is not in the proper position, so it must go through "the original divination is pure, enduring, and upright" before it can have no faults. The explanation of "above refers to the Third, Fourth, and Fifth lines, below refers to the First line" refers to the time when the Nine in the Second ascends to the Fifth position. At that time, the Third, Fourth, and Fifth lines are above, and the First line is below. The Nine in the Second corrects the Fifth position, so it is said that both above and below correspond. The final explanation "the top line is the extreme" states: Yu Fan says, the top line is confused and has lost the way, so its path has reached its end.

小畜。「柔得位而上下應之，曰小畜。」注：柔謂四，四為卦主，少者為多之所宗，故上下應之。「健而巽，剛中而志行，乃亨。」注：剛中謂五，坎為志，乃者難也。「密雲不雨，尚往也；自我西郊，施未行也。」注：尚往謂初二，不雨故施未行。

The hexagram "Xiao Xu" (Small Accumulation). The Commentary on the Judgment says: "When the flexible line is in the correct position and is responded to by the lines above and below, it is called 'Small Accumulation'." Hui Dong explains: "Flexible" refers to the line six in the fourth position; the line six in the fourth is the main line of the entire hexagram. The lesser side is honored by the greater side, so the five yang lines above and below all respond to it. The text says, "Strong and yielding, firm in the center and the will is carried out, thus it is harmonious." Hui Dong explains: "Firm in the center" refers to the line nine in the fifth position; the trigram Kan represents the mind and will, and the word "then" indicates difficulty. The text continues, "Dark clouds without rain, still going forward; from my western suburb, the application has not yet been carried out." Hui Dong explains: "Still going forward" refers to the lines nine in the first and nine in the second positions; although the clouds are dense, they have not yet become rain, so the grace has not yet been implemented.

疏：「柔謂」至「應之」○卦惟一陰，故為卦主，京氏謂「成卦之主」是也。「少者為多之所宗」，《京房易傳》文。宗，主也。一陰五陽，陰少陽多，故陰為陽主。王氏謂「體無二陰以分其應」，故上下應之是也。尋初二尚往而言上下應之者，畜道至上而成，五陽終為陰畜，卦所以名小畜也。

Hui Dong first explains the passage from "flexible" to "responding" section. The entire hexagram has only one yin line, so it is the main line that forms the hexagram. Jing Fang's concept of "the main line that forms the hexagram" refers to this. The phrase "the lesser side is honored by the greater side" comes from the "Jing Fang Yizhuan." "Zong" means the main line. With one yin and five yang lines, the yin is few while the yang is many, so the yin becomes the master of the yang. Wang Bi says that "there is no second yin line in the hexagram to divide the response of the many yang lines," so both above and below respond, which is exactly this meaning. As for the initial nine and the nine in the second position, which are clearly still moving upward, yet it is said that both above and below respond, this is because the principle of containment is completed only at the top line. The five yang lines are ultimately contained by this one yin line, hence the hexagram is called "Xiao Xu."

○「剛中」至「難也」○一陰劣，不能固陽，九五剛中，四與合志，同力畜乾，至上而成，其志得行，乃始亨也。「坎為志」，虞義也，上變體坎，故坎為志。「乃者難也」者，宣八年《公羊傳》曰：「乃者何？難也。」難猶重難，言非剛中而志行不能亨也。○「尚往」至「未行」○卦自需來，需者，乾升坎降。今上變為巽，則一陰為主而眾陽同應之，故能以小畜大。然初二體乾，初「復自道」，二「牽復」，故有尚往之象。雲行雨施，今不雨，故施未行也。

The explanation from "strong and central" to "difficult" states that a single yao of yin is too weak to hold back the many yangs; nine five is strong and central, and six four shares the same intention with it. Together they restrain the Qian trigram, and only when the top line is reached does the accomplishment occur, allowing six four's will to be carried out, thus beginning to achieve harmony. "Kan represents will" is Yu Fan's view: when the top line changes, it becomes the Kan trigram, so Kan represents will. The phrase "the character 'nai' indicates difficulty" comes from the "Gongyang Zhuan" of the year Xuan Gong eight: "What does 'nai' mean? It means difficulty." "Difficult" refers to being solemn and slow, meaning that without being strong and central and having one's will realized, harmony cannot be achieved. The explanation from "still going forward" to "not yet carried out" states: the primary hexagram comes from "Xu." "Xu" represents the image of Qian rising and Kan descending; now the top line changes to Xun, a yin line becomes the main line, and all the yang lines respond to it, thus being able to restrain a great one with a small one. However, the first and second lines are still within the Qian trigram. The first nine says "returning to the path," and the second nine says "pulling back and returning," thus showing a continuing upward trend. Clouds should bring rain, but now the clouds are dense without rain, so the grace has not yet been implemented.

「履，柔履剛也。」注：柔謂三，剛謂二，《兌》彖傳曰「剛中而柔外」。「說而應乎乾，是以履虎尾不咥人，亨。」注：乾履兌，兌說應之，故不咥人。「剛中正，履帝位而不疚，光明也。」注：剛中正謂五，五帝位，離為光明。以乾履兌，五剛中正，故「履帝位而不疚，光明」也。

The Commentary on the Judgment of the Upper Book explains the hexagram "Footsteps": "Footsteps mean the soft following the strong." Hui Dong's self-commentary says: "Soft" refers to the line six in the third position, and "strong" refers to the line nine in the second position. The Commentary on the Judgment of the hexagram "Lake" says "strong in the center and soft on the outside," which can be taken as evidence. The text says, "It is harmonious and responds to Heaven, thus treading on the tiger's tail without being bitten, leading to success." Hui Dong's self-commentary explains: Heaven is above and treads on Lake, Lake responds with harmony and joy, so the tiger does not bite. The text continues, "Strong, upright, treading the imperial position without guilt, it is brightness." Hui Dong's self-commentary explains: strong and upright refers to the line nine in the fifth position. The fifth position is the imperial position, and the trigram Li represents brightness. With Heaven treading on Lake and the line nine in the fifth position being strong, upright, and vigorous, it is said, "treading the imperial position without guilt, brightness."

疏：「柔謂」至「柔外」○虞氏據旁通坤柔乾剛，嗛坤籍乾，故柔履剛，且云兌為剛滷非柔，以柔為兌三者非是。尋兌之二陽為剛，非指三也。《兌》彖傳明言剛中柔外，則柔履剛為兌三之柔履二之剛明矣，虞氏非也。○「乾履」至「咥人」○義具履卦。

Hui Dong first explained the passage from "flexible" to "flexible outside." Yu Fan relied on the principle of mutual generation to explain the image, taking the Earth as flexible and Heaven as strong, and explained the Hexagram of Humility as the Earth relying on Heaven, thus forming "flexible on strong." He also said that the Lake is a salt land of strong and not flexible, believing that explaining "flexible" as the third line of the Lake is incorrect. However, upon closer examination, the two yang lines of the Lake are the so-called "strong," and this "strong" does not refer to the third line. The Commentary on the Judgment of the Lake clearly states "strong in the center and flexible outside," indicating that "flexible on strong" refers precisely to the flexible sixth line of the Lake stepping on the strong second line. Yu Fan's interpretation is therefore incorrect. The following explanation covers the passage from "Heaven stepping" to "biting people," whose meaning has already been discussed in the annotations of the Hexagram of Following.

○「剛中」至「明也」○此一節釋利貞之義。二五皆剛中而稱剛中正，故知謂五。以陽居五故履帝位，以上虞義也。三體離，離為日，故云光明。以乾履兌，兌為虎，五在乾體履危之象，故云疚。以其剛中得正，故「履帝位而不疚，光明」也。

This passage explains the meaning of the hexagram statement "favorable to uprightness." The second and fifth lines are both yang lines in the middle position, but the transmitted text specifically mentions "yang in the middle and upright," indicating it refers to the fifth line. A yang line in the fifth position is said to "step into the position of the sovereign." This is Yu Fan's interpretation. The third line is in the trigram of fire, which represents the sun, so it is said to "radiate brightness." By combining the trigrams of heaven and lake, lake has the image of a tiger, and since the fifth line is in the trigram of heaven, it is said to be stepping on a dangerous image, hence "suffering," which means illness. Because it is strong and upright, it can "step into the position of the sovereign without suffering and radiate brightness."

「泰，小往大來，吉亨，則是天地交而萬物通也。」注：乾二之坤五，坤五降乾二，是天地交。雲行雨施，品物咸亨，故萬物通。「上下交而其志同也。」注：二上交五，下交坎為志，否巽為同，故「上下交而其志同」。

The Commentary on the Upper Book of the Form explains the hexagram Tai: "Tai means small things go away and great things come in, which is auspicious and smooth. This is because heaven and earth interact and all things are connected." Hui Dong's own note says: The second line of Qian moves up to the fifth position of Kun, and the fifth line of Kun moves down to the second position of Qian. This is how heaven and earth interact. Thus clouds move and rain spreads, and all things are connected, so it is said "all things are connected." The text says "heaven and earth interact and their wills are the same." Hui Dong's note says: Nine Two interacts with Five, and Six Five interacts with Two. After the interaction, the hexagram becomes Kan, which represents the mind and will. In the related hexagram Po, there is Xun, which represents harmony and agreement. Therefore, it is said "heaven and earth interact and their wills are the same."

「內陽而外陰，內健而外順。」注：乾陽息內，坤陰消外，故「內陽而外陰」。乾健居正，坤順承天，故「內健而外順」。「內君子而外小人。」注：君子謂三，小人謂五。「君子道長，小人道消也。」注：陽息至三，故君子道長；至五成夬，故小人道消。

The transmission says, "The inner is yang and the outer is yin, the inner is strong and the outer is compliant." The self-commentary explains: Yang of Qian is in the inner trigram and grows, while yin of Kun is in the outer trigram and declines, hence "the inner is yang and the outer is yin." Qian is strong and vigorous, occupying the central position, while Kun is gentle and compliant, supporting heaven, hence "the inner is strong and the outer is compliant." The transmission says, "The inner is the gentleman and the outer is the petty person." The self-commentary explains: The gentleman refers to nine in the third line, and the petty person refers to six in the fifth line. The transmission says, "The way of the gentleman grows, and the way of the petty person declines." The self-commentary explains: Yang energy grows to the third line, hence the way of the gentleman increases; when it grows further to the fifth line, it becomes Guai, hence the way of the petty person declines.

疏：「乾二」至「物通」○卦乾下坤上，乾天坤地，乾二之坤五，坤五降乾二成坎離，天地以離坎交陰陽，故天地交。乾升曰云行，坤降曰雨施，雲雨澤物，品物咸亨，故萬物通，謂已成既濟也。《月令》孟春曰：「天氣下降，地氣上騰。」亦說天地交事。彼據二五易位之後而言，義並通也。俗儒謂三陽在下為下降，三陰在上為上騰，非也。

Hui Dong first explained the section from "Qian Second Line" to "Wu Tong." The primary hexagram is Qian below and Kun above, with Qian representing Heaven and Kun representing Earth. The second line of Qian moves up to the fifth line of Kun, and the fifth line of Kun moves down to the second line of Qian, forming the images of Kan and Li. Heaven and Earth combine through the interaction of Kan and Li to achieve yin and yang. Therefore, it is said that Heaven and Earth are in mutual communication. The rising of Qian is called "yun xing" (clouds moving), and the descending of Kun is called "yu shi" (rain spreading), which moistens and nourishes all things, allowing all things to be connected, hence "wu wu tong" (all things are communicated), referring to the state of completion. The "Liji · Yue Ling" mentions in the first month of spring: "The heavenly qi descends, and the earthly qi ascends." This also describes the mutual interaction between Heaven and Earth. This explanation is based on the exchange of the second and fifth lines, and its meaning can be understood in the same way as here. Common scholars mistakenly interpret the three yang lines below as "descending" and the three yin lines above as "ascending," which is incorrect.

○「二上」至「志同」○上下交有二義：二升五為上交，五降二為下交，此一義；二升五，五降二，二五相應，亦是上下交，此又一義。二義並通，以後義為正解也。「坎為志」「否巽為同」，皆虞義。二五易位體坎，故其志同。

The commentary from "two above" to "same aspirations" states: "Interconnection between upper and lower" has two meanings: when nine in the second position rises to the fifth position, it is called upper connection; when six in the fifth position descends to the second position, it is called lower connection, this is one meaning; after nine in the second and six in the fifth have exchanged positions, the second and fifth positions correspond with each other, which also counts as upper and lower connection, this is another meaning. Both interpretations are reasonable, but the latter is the correct explanation. "Kan represents aspirations" and "the trigram Xun in the hexagram Pu represents harmony" are both Yu Fan's views. After the second and fifth positions exchange places, the structure of Kan is formed, so it is said that their aspirations are the same.

○「乾陽」至「外順」○《九家易》曰：「陽稱息者，長也，起復成巽，萬物盛長也。陰言消者，起姤終乾，萬物成熟，成熟則給用，給用則分散，故陰用特言消也。」乾陽息內，故內陽；坤陰消外，故外陰。九二升五，是乾健居正；六五降二，是坤順承天。二在內，故內健；五在外，故外順。

The commentary from "Nine Schools of the Yi" says: "Yang is called 'xi' because 'xi' means growth: from the hexagram of Fu to the formation of the trigram Xun, all things flourish and grow. Yin is called 'xiao' because from the hexagram of Gou to the completion of the trigram Qian, all things mature; when things mature, they are taken and used, and when they are used, they disperse, so the function of Yin is particularly described as 'xiao'. "Yang in the inner trigram grows, so it is called inner yang; Yin in the outer trigram declines, so it is called outer yin. Nine Two rises to the fifth position, meaning Yang's strength resides in the proper position; Six Five descends to the second position, meaning Yin's compliance serves Heaven. Nine Two is within, so it is called inner strength; Six Five is outside, so it is called outer compliance.

○「君子」至「謂五」○《乾鑿度》以泰三為君子，謂陽得位也；剝五為小人，以陰失位也。泰五失位，與剝五同，故亦為小人。○「陽息」至「道消」○陽息至三，故君子道長；至五成夬，故小人道消。《雜卦》曰：「夬，決也，剛決柔也。」君子道長，小人道消，義並同也。

The passage explains that the "junzi" (gentleman) is associated with the third line (nine in the third) of the "Tai" hexagram, because the yang line is in the correct position. The "Bao" hexagram's fifth line (six in the fifth), being a yin line in the wrong position, is considered a "xiaoren" (small person). The fifth line of "Tai" is also in the wrong position, similar to the fifth line of "Bao," so it is also considered a "xiaoren." The passage then explains that when yang energy reaches the third line, the way of the gentleman increases; when it reaches the fifth line, it becomes the "Gua" hexagram, and the way of the small person declines. The "Zagua Zhuan" says: "Gua means to decide, which is when a strong line removes a weak line." The increase of the gentleman's way and the decline of the small person's way have the same meaning in both passages.

「否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也。」注：乾上升，坤下降，故天地不交。獨陰不生，獨陽不生，故萬物不通也。「上下不交而天下無邦也。」注：三苞羞，五休否，故上下不交。坤為邦，坤反君道，故無邦。

The Commentary on the Hexagram "Opposition" in the Upper Transmission says: "Opposition is not for people, it is not advantageous for the gentleman to maintain uprightness. Great movement and small coming, this is when heaven and earth do not communicate and all things are not in mutual exchange." Hui Dong explains: The qi of Heaven rises solely upward, and the qi of Earth descends solely downward, and they do not meet, hence heaven and earth do not communicate. A single yin cannot produce offspring, and a single yang cannot produce offspring, hence all things are not in mutual exchange. The transmission says, "Heaven and earth do not communicate, and the world has no state." Hui Dong explains: The statement of the third line says "encompassing shame," and the statement of the fifth line says "resting from opposition." One is unwilling to ascend from below, and the other is unwilling to descend from above, hence heaven and earth do not communicate. Earth represents the state, and at this time Earth also violates the way of the sovereign, hence "no state."

「內陰而外陽，內柔而外剛。」注：立地之道曰柔與剛，坤成乾毀，故變健順，言柔剛矣。「內小人而外君子，小人道長，君子道消也。」注：小人謂三，君子謂五。

The transmission says, "Inside is yin and outside is yang, inside is soft and outside is strong," with the self-commentary explaining that the "Sayings on the Hexagrams" state, "The principle of the earth is called soft and strong." At this time, the earth hexagram has matured while the heaven hexagram has declined, so the "Qian" and "Shun" in the "Tai" hexagram are replaced with "soft" and "strong." The transmission also says, "Inside are small people and outside are great men; the way of small people grows long, and the way of great men declines," with the self-commentary explaining that small people refer to the sixth line in the third position, and great men refer to the ninth line in the fifth position.

疏：「乾上」至「通也」○宋衷象傳注曰：「天氣上升不下降，地氣沈下不上升，二氣特隔，故云否。」是天地不交之義也。《月令》曰：「天氣上騰，地氣下降，天地不通。」亦此義耳，《月令》舉於孟冬者，終言之耳。「獨陽不生，獨陰不生」，莊二年《穀梁傳》文。《乾鑿度》曰：「天地不變，不能通氣。」鄭彼注云：「否卦是也。天地之氣合則能生物，不變則不能生物。」故萬物不通也。

Hui Dong first explained the section from "Qian above" to "communication" in the "Zhouyi" text. Song Zhong's annotation on the "Pu" hexagram's overall image says: "The heavenly qi rises but does not descend, and the earthly qi sinks but does not ascend, the two qi are separated from each other, hence called Pu." This is exactly the meaning of heaven and earth not interacting. The "Liji · Yueling" says: "Heavenly qi ascends, earthly qi descends, heaven and earth are not connected." It also expresses this meaning; the "Yueling" associates it with the beginning of winter, referring to the end of the year. "Lonely yang cannot generate, lonely yin cannot generate" comes from the "Guliang Zhuan" of Duke Zhuang Year Two. The "Qianzuo Du" says: "If heaven and earth do not change, they cannot communicate their qi." Zheng Xuan's annotation of that sentence says: "This is exactly the case with the 'Pu' hexagram. The qi of heaven and earth interacting can produce things, but without change, they cannot produce things." Therefore, all things are not connected.

○「三苞」至「無邦」○否成於三，故三「苞羞」為下不上交，五「休否」為上不下交，是上下不交也。「坤為邦」，虞義也。坤反君道，「以其國君凶」，故無邦也。○「立地」至「剛矣」○「立地之道曰柔與剛」，《說卦》文。泰彖傳曰「內健而外順」，順者順乎乾；今坤消乾，坤成則乾毀，柔剛屬坤，故變健順言柔剛矣。

The commentary from "Three Covers" to "No State" explains that the path of the hexagram of "Opposition" reaches the third line, so the third line's "covering shame" refers to those below unwilling to contribute upwards, while the fifth line's "resting from opposition" refers to those above unwilling to descend and contribute. This is the situation where above and below do not communicate. "Kun represents a state" is Yu Fan's interpretation. Kun violates the way of the sovereign, as indicated by the sixth line of "Reversion" which says "because of his country's ruler, misfortune occurs," which is exactly this image, hence it is said "no state." The commentary from "Establishing Ground" to "It is strong" explains that "the way of establishing ground is called soft and strong" is taken from "Shuo Gua." The "Tai" hexagram's Commentary on the Judgment says "inner strength and outer compliance," where compliance refers to compliance with Qian. Now, as Kun's energy erodes Qian's body and Kun's body grows, Qian's body is destroyed. Since both "strength" and "compliance" belong to the way of the earth governed by Kun, they are changed to "soft" and "strong" to explain it.

○「小人」至「謂五」○《乾鑿度》以否三為小人，夬五為聖人，故小人謂三，君子謂五。對小人且承泰傳而言，故不言大人也。陰消至三，故小人道長；至五成剝，故君子道消也。否泰反其類，故君子小人互為消長，荀子曰「君子小人之反」是也。

The commentary explains from "small person" to "called five." The "Guan Zao Du" takes the sixth line of the "Pu" hexagram as the small person and the ninth line of the "Guai" hexagram as the sage, thus saying that the small person refers to the sixth line, and the gentleman refers to the ninth line. Here, since it is contrasted with the small person and follows the statement in the "Tai" hexagram's Commentary on the Judgment, it only mentions the gentleman and does not mention the great person. When the yin energy diminishes to the third line, the way of the small person increases; when it diminishes to the fifth line, it becomes the "Bo" hexagram, so the way of the gentleman declines. The categories of the "Pu" and "Tai" hexagrams are exactly opposite, so the gentleman and the small person mutually increase and decrease. This is the meaning of Xunzi's statement, "The gentleman and the small person are exactly opposite."

「同人，柔得位得中而應乎乾，曰同人。」注：五之二得位得中而與乾應，故曰同人。「同人曰：同人于野，亨，利涉大川，乾行也。」注：四上變乾為坎，故曰乾行。「文明以健，中正而應，君子正也。」注：謂二五。「唯君子為能通天下之志。」注：唯，獨也。四變成坎，坎為通、為志，故能通天下之志。

The Commentary on the Upper Book of the Changes explains the hexagram "Tong Ren" (Union): "Tong Ren, the flexible (yin) line occupies the position and the center and corresponds to the Heaven (Qian), thus called Tong Ren." Hui Dong's self-commentary: The fifth line of the Earth (Kun) descends to the second position, thus occupying the correct position and being in the center, and corresponding to Heaven, hence called "Tong Ren." The text says, "Tong Ren: Tong Ren in the wild, prosperous, advantageous for crossing great rivers, because it is the movement of Heaven." Hui Dong's self-commentary: The fourth line and the top line change, and Heaven transforms into the Water (Kan). Therefore, it is said "the movement of Heaven." The text says, "Civilized and strong, upright and corresponding, the gentleman is correct." Hui Dong's self-commentary: refers to the sixth line two and the ninth line five. The text says, "Only the gentleman is able to communicate the aspirations of the people throughout the world." Hui Dong's self-commentary: "Only" is interpreted as "alone." The fourth line changes into the Water (Kan), which represents communication and aspirations, thus able to communicate the aspirations of people throughout the world.

疏：「五之」至「同人」○坤六五失位，降居乾二，是柔得位得中而應乎乾，故曰同人。乾為人，二與五應，五體乾，故應乎乾。二同於五，同性同德，故曰同人也。○「四上」至「乾行」○「同人于野」，乾為野；四上變體坎，坎從乾來，故曰乾行。

Hui Dong first explains the passage from "Five" to "Tong Ren." The sixth line of the坤 hexagram originally occupies an improper position, but it descends to the second position of the乾 hexagram. This is called "flexible attaining the proper position, residing in the center and responding to the乾," hence the name "Tong Ren." The乾 represents people, and the sixth line of the坤 hexagram corresponds with the ninth line of the fifth position, which is within the乾 hexagram, so it is said "responding to the乾." The sixth line of the坤 and the ninth line of the fifth position are alike in nature and virtue, hence the name "Tong Ren." Then he explains the passage from "Four and Top" to "Qian's movement": "Tong Ren in the wild," the乾 represents the outskirts; the fourth line and the top line change into the Kan hexagram, which originates from the乾, so it is said "Qian's movement."

○「謂二五」○二體離，離為文明；五體乾，乾為健，故曰「文明以健」。二下中，五上中，故曰「中正而應」。陰陽得位為君子，故曰「君子正」也。○「唯獨」至「之志」○此虞義也。《大學》曰「此謂唯仁人能愛人」，鄭注云「獨仁人能之」，是唯為獨也。「坎為通」，《說卦》文。坎為心，故為志。四上變成既濟定，六爻位正，故能通天下之志。

The following explanation "referring to six two and nine five" states: six two is in the trigram li, which represents civilization; nine five is in the trigram qian, which represents strength and vigor. Therefore, it is said "civilization with strength and vigor." Six two is in the middle of the lower trigram, and nine five is in the middle of the upper trigram, so it is said "upright and corresponding." When yin and yang lines each occupy their proper positions, this is the way of the gentleman, so it is said "the gentleman is upright." The following explanation "only" to "the will" is based on Yu Fan. The Great Learning says "this is called only the benevolent can love others," and Zheng Xuan's commentary says "only the benevolent can do this," showing that "only" is interpreted as "alone." "Kan represents communication" comes from Shuo Gua; kan also represents the heart, so the image of "will" is taken. The fourth line and the top line change to form the hexagram Ji Ji, with all six lines in their proper positions, so they can connect the hearts and wills of people throughout the world.

「大有，柔得尊位大中而上下應之，曰大有。」注：柔謂五，五為尊位，陽稱大，五為上中，故曰大中。比初成震，震為應，乾五變之坤成大有，天道助順，人道助信，故上下應之曰大有。「其德剛健而文明，應乎天而時行，是以元亨。」注：謂五以日應乾而行於天也。時謂四時也。比初動成震為春，至二成兌為秋，至三離為夏，坎為冬，故曰時行。以乾亨坤，是以元亨。

The Great Treatise of the Upper Transmission explains the hexagram "Great Possession": "Great Possession, the soft line occupies the exalted position and is great and central, and the upper and lower lines respond to it, thus called Great Possession." Hui Dong's self-commentary says: "Soft" refers to the line six in the fifth position; the fifth is the exalted position; yang is called great, and the fifth is also in the center of the upper trigram, so it is said "great and central." The hexagram "Comparison" with the first line moving becomes Zhen, which represents感应 (response and感应); when the fifth line of Qian moves to the position of Kun, it becomes "Great Possession." The Great Treatise says that the heavenly way supports the harmonious, and the human way supports the trustworthy, so the upper and lower lines respond to it and it is called "Great Possession." The transmitted text says, "Its virtue is strong and vigorous and civilized, responding to heaven and acting in accordance with the seasons, thus achieving the beginning and the great and smooth." Hui Dong's self-commentary says: this refers to the line six in the fifth position, which takes the image of the sun and responds to the body of Qian, thus moving in heaven. "Seasons" refer to the four seasons: when the first line of "Comparison" moves, it becomes Zhen, which represents spring; when the second line moves, it becomes Dui, which represents autumn; when the third line moves, it becomes Li, which represents summer; and when Kan moves, it represents winter: thus it is said "acting in accordance with the seasons." Using the qi of Qian to communicate with Kun, thus it is said "beginning and great and smooth."

疏：「柔謂」至「大有」○庖犠位乾五，五動見離，離麗乾，故柔得尊位。天道助順，是上應也；人道助信，是下應也。○「謂五」至「元亨」○此虞義也。五動見離，故五以日應乾而行於天也。大有與比旁通，比變歴四時，故曰時行。乾五之坤，故以乾亨坤也。

Hui Dong first explained the passage from "flexible" to "Great Possession." Fuxi's position is at the fifth line of the Qian trigram. When the fifth line moves, the Li trigram appears, with Li attached to Qian, so it is said that a flexible line has attained a noble position. "Heavenly way supports the harmonious" refers to the response from above, while "human way supports the trustworthy" refers to the response from below. Then he explained the passage from "called five" to "original prosperity," based on Yu Fan: when the fifth line moves, the Li trigram appears, so the sixth line of the fifth position takes the image of the sun, responding to the Qian trigram and moving in the heavens. The hexagram Great Possession is in mutual communication with the hexagram Ratio. The Ratio hexagram's lines change through the four seasons, so it is said "to act in accordance with the time." The fifth line of Qian moves to the position of Kun, so it is said that Qian communicates with Kun through its prosperity.

「嗛亨，天道下濟而光明，地道卑而上行。」注：乾上之三，故下濟而光明；坤三之上，故卑而上行。「天道虧盈而益嗛，地道變盈而流嗛，鬼神害盈而福嗛，人道惡盈而好嗛。」注：盈者嗛之反。「嗛尊而光，卑而不可踰，君子之終也。」注：德成而上。

The Commentary on the Form above the Book of Changes explains the hexagram of Humility — Hui Dong follows the ancient Han text's writing of "qian" as "tian dao xia ji er guangming, di dao bei er shang xing." Hui Dong's self-commentary says: The upper nine of Qian moves down to the third position, so it is said "xia ji er guangming"; the sixth three of Kun moves up to the upper position, so it is said "bei er shang xing." The text says "tian dao kui ying er yi qian, di dao bian ying er liu qian, gui shen hai ying er fu qian, ren dao e ying er hao qian," Hui Dong's self-commentary says: Fullness is the opposite of qian. The text says "qian zun er guang, bei er bu ke yu, junzi zhi zhong ye," Hui Dong's self-commentary says: This is what the Book of Rites says "de cheng er shang."

疏：「乾上」至「上行」○乾上九之坤三，以乾照坤，故下濟而光明；坤六三之乾上，天尊地卑，故卑而上行也。○「盈者嗛之反」○嗛，虛也，盈嗛猶盈虛。盈，滿也。《荀子·仲尼篇》曰：「滿則慮嗛，平則慮險，安則慮危。」滿與嗛，平與險，安與危，皆義之相反者，故云「盈者嗛之反」。古文謙皆作嗛，昭元年《春秋傳》曰「謙不足」，則嗛與謙同物也。

Hui Dong first explains the passage from "Qian Shang" to "Shang Xing." The upper ninth line of Qian comes down to the third line of Kun, with the brightness of Qian illuminating the body of Kun, thus saying "descending to aid and shining bright." The sixth line of Kun ascends to the upper position of Qian. Heaven is originally exalted and Earth is originally humble, so the humble one ascends, thus saying "humble yet ascending." Then he explains the sentence "Ying is the opposite of Qian." "Qian" means empty, so "Ying Qian" is like saying full and empty. "Ying" means full. The "Xunzi · Zhongni" says: "When full, think of humility; when smooth, think of danger; when secure, think of peril." Full and Qian, smooth and danger, secure and peril are all pairs of opposite meanings, thus saying "Ying is the opposite of Qian." In ancient texts, "Qian" was written as "Qian." In the "Zuo Zhuan" of Zhao Gong Yuan Year One, there is the phrase "Qian is insufficient," showing that Qian and Qian are originally the same.

虞注云：「乾盈於上，虧之坤三，故虧盈；貴處賤位，故云益嗛。嗛三以坤變乾盈，坎動而潤下，水流溼，故流嗛。鬼謂四，神為三，坤為鬼害，乾為神福，故鬼神害盈而福嗛。乾為好、為人，坤為惡，故人道惡盈而好嗛。」是其義也。○「德成而上」○《樂記》文。韓嬰《易傳》曰：「五帝官天下。」又曰：「官以傳賢。」三有嗛德以升五，故尊而光，卑而不可踰，是德成而上之事，故云君子之終也。

Yu Fan's commentary says: "The Trigram Qian is originally full and complete at the upper position, but now it loses its fullness and moves down to the third position of the Trigram Kun, so it is called 'deficit of fullness'; the noble is reduced to a humble position, so it is called 'gain through humility'. The third line, with the body of Kun, changes the fullness of Qian, and the moving water of Kan flows downward to moisten, water flowing to low and damp places, so it is called 'flowing humility'. The 'ghost' refers to the fourth line, and the 'god' refers to the third line. The Trigram Kun, which is the 'ghost', causes harm, while the Trigram Qian, which is the 'god', brings blessings, so it is said 'ghost and god harm fullness but bless humility'. The Trigram Qian represents goodness and people, while the Trigram Kun represents evil, so it is said 'humanity dislikes fullness but likes humility'. "This is the meaning of the imagery in those sentences. The following explanation of the sentence 'Decheng er shang' comes from the 'Book of Rites · Music Record'. Han Ying's 'Commentary on the Changes' says: 'The Five Emperors regarded the world as a public possession.' It also says: 'Offices are passed on to the virtuous.' The third line has the virtue of humility and thus rises to the fifth position, so 'honored and bright, lowly yet not to be surpassed'—this is exactly the matter of virtue being completed and occupying the upper position, so it is said 'the end of a gentleman'.

「豫，剛應而志行，順以動，豫。」注：剛謂四，四為卦主，五陰應之，其志大行，故「剛應而志行」，坎為志也。「豫順以動，故天地如之，而況建侯行師乎。」注：小畜乾為天，坤為地，如之者謂天地亦動以成四時；而況建侯行師，言其皆應而豫也。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram Yu: "Yu means that the strong line responds and the will is carried out, moving in accordance with the smooth, hence Yu." Hui Dong's own note says: "Strong" refers to the line nine four, which is the main line of the entire hexagram. Five yin lines all respond to it, and its will is fully realized, hence it says "the strong line responds and the will is carried out"; Kan represents the will. The text says, "Yu is smooth and moving, hence the heavens and earth are like this, and how much more so for establishing feudal lords and leading armies?" Hui Dong's note adds: The hexagram Xiao Xu, which is in the opposite position, has Qian, which is Heaven; the hexagram Yu has Kun, which is Earth. "Like this" means that the heavens and earth also move smoothly and thus accomplish the four seasons. The heavens and earth are like this, and how much more so for human affairs such as establishing feudal lords and leading armies, which means that all the lines are in harmony and joyful.

「天地以順動，故日月不過而四時不貣。」注：豫變通小畜，坤為地，動初至三成乾，故「天地以順動」。過，失度；貣，差也。謂變初至需，離為日，坎為月，皆得其正，故「日月不過」。動初時震為春，至四兌為秋，至五坎為冬，離為夏，四時為正，故「四時不貣」，「通變之為事」蓋此之類。

The transmission says, "Heaven and Earth move in order, so the sun and moon do not lose their regular course and the four seasons do not go wrong." The self-commentary explains: "The hexagram 《Yù》 (Joy) is transformed from 《Xiǎo Xù》 (Small Accumulation). 《Kūn》 (Earth) represents Earth, and when the first line moves to the third line, the lower trigram becomes 《Qián》 (Heaven), so it is said, 'Heaven and Earth move in order.' 'Over' means losing the regular course, and '貣' means error. When the lines change from the first to the fifth, it becomes 《Xū》 (Waiting). 《Xū》 has 《Lí》 (Fire) representing the sun, and 《Yù》 has 《Kǎn》 (Water) representing the moon. The sun and moon each have their proper position, so it is said, 'The sun and moon do not lose their regular course.' When the first line moves, it becomes 《Zhèn》 (Thunder), representing spring; when it reaches the fourth line, it becomes 《Duì》 (Lake), representing autumn; when it reaches the fifth line, it becomes 《Kǎn》 (Water), representing winter, and 《Lí》 (Fire) represents summer. The four seasons are all in order, so it is said, 'The four seasons do not go wrong.' The 《Xì Cí》 (Great Treatise) says, 'Transformation is called affairs,' which is roughly this kind of meaning."

「聖人以順動，則刑罰清而民服。」注：復初為聖人。清猶明也。動初至四，兌為刑，至坎為罰，坎兌體正，故「刑罰清」。坤為民，乾為清，以乾據坤，故民服。「豫之時義大矣哉。」注：順動天地，使日月四時皆不過差，刑罰清而民服，故義大。

The transmission says, "When the sage moves in accordance with the Way, punishments are clear and the people are obedient." The self-commentary explains: the first line of the "Fu" hexagram represents the sage. "Clear" is akin to "bright." When the first line moves to the fourth line, the trigram Dui (Lake) represents punishment; then it moves to the fifth line to form Kan (Water), which represents penalty. Since both Dui and Kan are properly positioned, it is said that "punishments are clear." The trigram Kun represents the people, and Qian represents clarity. With Qian occupying Kun, the people are thus obedient. The transmission says, "The significance of the hexagram Yu is great indeed." The self-commentary explains: moving in accordance with the Way and harmonizing with heaven and earth, ensuring that the sun and moon and the four seasons do not deviate from their courses, punishments are clear and the people are obedient, hence its significance is great.

疏：「剛謂」至「志也」○卦唯一陽，故知剛謂四，又為卦主，統制五陰，同心應之，象傳所云「由豫大有得，志大行也」，故云「剛應而志行」。坤順震動，母老子強，居樂出威，故為豫也。○「小畜」至「豫也」○此虞義也。《說文》曰：「如，從隨也。」豫與小畜旁通，小畜乾為天，豫坤為地。卦有中和之德，故豫順以動。中和者天地也，故天地如之，謂天地亦動以成四時，如下文所云是也。建侯行師，群陰皆應而說樂，故云皆應而豫也。

Hui Dong first explains the passage from "Gang Wei" to "Zhi Ye." The entire hexagram has only one yang line, so "Gang" refers to nine four. It is the main line that forms the hexagram and controls the five yin lines. All the yin lines are in harmony with it, which is exactly what the Image Commentary says, "Through joy, there is great gain; the will is greatly realized." Therefore, it is said "Gang Ying er Zhi Xing." The yin is flexible and the zhen is active, like a mother who is old but her son is strong. Though living in comfort, she issues commands with authority, hence the hexagram is called Yu. Then he explains the passage from "Xiao Xu" to "Yu Ye," based on Yu Fan. The Shuo Wen Jie Zi says, "Ru means to follow." Yu and Xiao Xu are complementary. Xiao Xu's Qian is Heaven, while Yu's Kun is Earth. This hexagram possesses the virtue of harmony and balance, so it can be flexible and active. Harmony and balance are the virtues of Heaven and Earth, so Heaven and Earth are also like this, meaning they are both flexible and active, thus forming the four seasons, as explained later. As for establishing feudal lords and mobilizing troops, all the yin lines respond joyfully, hence it is said that they all come to respond with joy.

○「豫變」至「之類」○此虞義也。豫旁通小畜體巽，豫體震，震巽特變，終變成小畜也。坤為地，謂豫坤也。動初至三，下體成乾，乾為天，故「天地以順動」。《續漢書·律曆志》曰：「兩儀既定，日月始離，初行生分，積分成度。」又曰：「察日月俱發度端，日行十九周，月行二百五十四周，復會於端，無失度之事。」故云「過，失度」也。

The explanation from "Yù Biàn" to "zhī lèi" is based on Yu Fan. The hexagram "Yu" (Joy) has the structure of "Xun" (Wind), and "Yu" itself has the structure of "Zhen" (Thunder). When "Zhen" and "Xun" each change, they eventually transform into "Xiao Xu" (Small Accumulation). "Kun" as Earth refers to the "Kun" in the hexagram "Yu". The first line moves to the third line, changing the lower trigram into "Qian" (Heaven). "Qian" is Heaven, so it is said "Heaven and Earth move in harmony." The "Xu Han Shu · Lu Li Zhi" says: "The two principles have already been positioned, the sun and moon begin to move separately. Initially, their movement produces fractions, which accumulate into degrees." It also says: "Examining the sun and moon starting from the same degree, the sun moves nineteen times, the moon moves two hundred and fifty-four times, and they reunite at the original point, without losing their regular path." Therefore, the commentary says "exceeding means losing the regular path."

《月令》孟春曰「宿離不貸」，鄭注云：「離讀如儷偶之儷，宿儷謂相與宿偶，當審候伺，不待過差。」故云「貣，差」也，貣與貸通。「變初至需」謂至五也，需離為日，豫坎為月，日月皆得其正，故不過也。初動體震，震為春；至四體兌，兌為秋；至五體坎，坎為冬，離為夏，此覆述上文也。

The *Liji* *Yue Ling* says in the beginning of the first month: "The *Li* should not be lent." Zheng Xuan's commentary says: "The *Li* is read as *Li* meaning paired or even; 'hosting the paired' means that things should be matched properly, and one should carefully observe and wait, without allowing any error." Therefore, the commentary says "to lend is to make an error," and "to lend" and "to make an error" are interchangeable. The phrase "from the first line to the *Xu*" means changing through each line up to the fifth line. The *Xu* hexagram has *Li* (fire) representing the sun, and the *Yu* hexagram has *Kan* (water) representing the moon. Both the sun and the moon are in their proper positions, so there is no excess or deficiency. The first line moving forms the *Zhen* trigram, which represents spring; the fourth line forms the *Dui* trigram, which represents autumn; the fifth line forms the *Kan* trigram, which represents winter, and *Li* represents summer. This is a restatement of the previous explanation.

貣者，《參同契》所謂「纖介不正，悔吝為賊，二至改度，乖錯委曲，隆冬大暑，盛夏霜雪，二分縱橫，不應漏刻」，今四時皆正，故不貣也。「通變之謂事」，上繫文，虞彼注云：「事謂變通，趨時以盡利也。」不過不貣皆以時言，故云「蓋此之類」。

The term "tuo" refers to the situation described in the "Zhou Yi Cang Tong Qi" (The Secret of the Supreme Harmony): "If there is the slightest deviation, regret and hardship will become calamities; at the winter solstice and summer solstice, the regular patterns change, and the seasons become disorderly. In the depths of winter, it becomes hot; in the height of summer, there is frost and snow; at the vernal and autumnal equinoxes, the order is reversed, and the time measured by the gnomon does not match." Now, the four seasons are all in proper order, so there is no error. "Tong bian zhi wei shi" comes from the "Xì Cí Shàng" (Great Treatise, Upper). Yu Fan's commentary on this sentence says: "Shi means change and adaptability, striving to conform to the appropriate time to fully realize its benefits." Both "bu guo" and "bu tuo" refer to the sequence of time, so the commentary says "it is roughly this kind of situation."

○「復初」至「民服」○《乾鑿度》曰：「孔子曰：坤變初六曰復，正陽在下，為聖人四利之初。」復初「龍德而隱」，故為聖人。「清猶明也」以下皆虞義也。《說文》云：「清，朗也。」《釋言》云：「明，朗也。」清明同訓，故云「清猶明也」。兌正秋，秋殺於右，故為刑，《晉語》以蓐收為天之刑人亦此義也。坎為法，罰者施法之罪名，故為罰。五體坎，四體兌而皆得正，故刑罰清。

The commentary from "Fù Chū" to "Mín Fú" states: The "Gān Záo Dù" says: "Confucius said: When the first line of the Kūn hexagram changes to a six, it becomes the hexagram "Fù," with the pure yang line at the bottom. This is the beginning of the four benefits of the sage." The first line of "Fù" corresponds to the first line of "Gān," "Jiǔ Jiǔ," which describes a person with the virtue of the dragon who remains hidden, hence called the sage. "Qīng Rú Yóu Míng" and the following are Yu Fan's views. The "Shuō Wén Jiě Zì" says "Qīng means brightness," and the "Ěr Yǎ · Xī Yán" says "Míng means brightness." Since Qīng and Míng have the same meaning, it is said "Qīng Rú Yóu Míng." The trigram Dui corresponds to the autumn season, which is associated with the western direction and the principle of severity and punishment, hence the image of punishment. The "Guó Yǔ · Jìn Yǔ" refers to Rù Shōu as the god of heavenly punishment, which is the same meaning. Kan represents law, and "fá" (punishment) is the name of the crime determined by law, so Kan represents punishment. The fifth line is in the Kan trigram and the fourth line is in the Dui trigram, both being correct, hence it is said "fá qīng."

《楚語》曰：「命火正黎司地以屬民。」故坤為民。乾為天，《乾鑿度》曰：「輕清者上為天。」故乾為清。豫下體坤，動初至三成乾，是乾據坤之象，坤為民，故民服也。○「順動」至「義大」○「法象莫大乎天地」，今天地順動矣；「縣象著明，莫大乎日月」，今日月不過矣；「變通莫大乎四時」，今四時不貣矣；「備物致用莫大乎聖人」，今聖人以順動，刑罰清而民服矣。皆義之大者，故云義大。此上皆虞義也。

The *Guoyu · Chu Yu* says: "The mandate of the fire official Chongli was to manage earthly affairs and to lead the people." Therefore, *Kun* represents the people. *Qian* represents Heaven, and the *Qianzao Du* says, "The light and clear rises to become Heaven," so *Qian* also represents clarity. The lower trigram of *Yu* is *Kun*, and when the first line moves to the third line, it forms *Qian*, which is exactly the image of *Qian* taking possession of *Kun*. Since *Kun* represents the people, the people are thus subject to it. The following passage explaining from "smooth movement" to "great significance" says: The *Xici* states, "There is no greater model than Heaven and Earth," and now Heaven and Earth move smoothly; it says, "There is no greater illumination than the sun and moon," and now the sun and moon remain in their proper course; it says, "There is no greater adaptability than the four seasons," and now the four seasons do not err; it says, "There is no greater preparation of tools and application of their use than the sage," and now the sage acts in accordance with the seasons, punishments are clear, and the people are subject. These are all great matters, so it is said, "great significance." All of this is Yu Fan's view.

「隨，剛來而下柔，動而說，隨。」注：否乾上來之坤初，故「剛來而下柔」，動震說兌也。「大亨貞無咎，而天下隨之。」注：陽降陰升，嫌於有咎，三四易位成既濟，故天下隨之。「隨之時義大矣哉。」注：用九用六之法，陽唱而陰和，男行而女隨，故義大。

The Commentary on the Upper Book of the Changes explains the hexagram "Following": "Following arises when a strong line comes down to the soft, when there is movement and joy, hence following." Hui Dong's own note says that in the hexagram "Opposition," the upper nine of Qian comes down to the first position of Kun, hence "a strong line comes down to the soft." "Movement" refers to the lower trigram Zhen, and "joy" refers to the upper trigram Dui. The text says, "Greatly prosperous, with firmness, there is no fault, and thus the world follows." Hui Dong's note explains that the yang lines descend and the yin lines ascend, which originally raised doubts about fault; but the third and fourth lines exchange to form the hexagram "Completion," so the world follows. The text says, "The meaning of following is great indeed." Hui Dong's note explains that here the method of "all nines" and "all sixes" is used—yang leads and yin follows, man goes first and woman follows, hence its great significance.

疏：「否乾」至「兌也」○此虞義也。乾剛坤柔，卦自否來，否乾上九來之坤初，是剛來下柔，動震說兌，故名隨也。○「陽降」至「隨之」○《乾鑿度》曰：「形變之始，清輕者上為天，濁重者下為地。」是陽升陰降，易之理也。今陽來降初，陰往升上，陽降陰升，非理之常，故嫌於有咎。而云「大亨貞無咎」者，以三四易位，六爻皆正，成既濟定，雲行雨施而天下平，是天下隨之也。此兼荀義。

Hui Dong first explained the passage from "Pu" to "Dui ye" based on Yu Fan. The trigrams Qian represents strength and Kun represents softness. The primary hexagram comes from Pu: the upper nine of Qian moves down to the first position of Kun, which is the strong coming to be subordinate to the soft below. The lower trigram Zhen represents movement, and the upper trigram Dui represents joy, so the hexagram is named "Su." Then he explained the passage from "Yang jiang" to "Zhi qi": The "Qian Zao Du" says, "At the beginning of transformation, the light and clear rises to become heaven, and the heavy and turbid sinks to become earth." This shows that the movement of yang upward and yin downward is the normal principle of the Book of Changes. Now, the yang lines are descending to the first position, and the yin lines are ascending to the top position, which is contrary to the normal principle, so there is doubt about the error. However, the transmission says "greatly prosperous, faithful, without blame," because after the third and fourth lines are exchanged, all six lines are correct, forming the hexagram Ji Ji, which is a stable state, with clouds moving and rain spreading, bringing peace to the world, which is why all things follow. This explanation combines the meaning of Xun Shuang.

○「用九」至「義大」○用九者，用乾之六爻而居五三初之位；用六者，用坤之六爻而居二四上之位，故虞氏註文言曰「乾坤六爻成兩既濟」是也。「陽唱而陰和，男行而女隨」，《乾鑿度》文。乾為陽，坤為陰，乾成男，坤成女，既濟六爻，陰皆承陽，女皆隨男。隨家有此義，故云「隨之時義大矣哉」。

The passage explains "use of all nines" to "meaning is great" section. "Use of all nines" refers to using the six lines of the Qian hexagram to occupy the three yang positions: fifth, third, and first; "use of all sixes" refers to using the six lines of the Kun hexagram to occupy the three yin positions: second, fourth, and top. Therefore, Yu Fan's commentary on the "Wenyan" says "the six lines of the Qian and Kun hexagrams each form a Ji Ji (completed) hexagram," which is exactly this meaning. "Yang initiates and yin follows, male leads and female follows" comes from the "Qian Zuo Du." Qian represents yang, Kun represents yin; Qian forms male, Kun forms female. The six lines of the Ji Ji hexagram have all yin lines following yang lines, with women following men. The hexagram "Su" (Following) contains this meaning, hence the statement "the meaning of following is great indeed."

「蠱，剛上而柔下，巽而止，蠱。」注：泰初之上，故剛上；坤上之初，故柔下。上艮下巽，故「巽而止，蠱」也。「蠱元亨而天下治也。」注：以乾交坤，故元亨。爻多失正，故不言利貞，而諸爻皆有乾正之事，故天下治也。「利涉大川，往有事也。」注：二往乾五，故有事。「先甲三日，後甲三日，終則有始，天行也。」注：乾為始，坤為終，故終則有始。乾為天，震為行，故天行也。

The Commentary on the Hexagram 18 (Gǔ) says: "Gǔ, the strong above and the yielding below, with movement and stillness, thus becomes Gǔ." Hui Dong's own note explains: In the Hexagram Tai, the first line moves up to the top position, hence "the strong above"; in the Hexagram Kun, the top line moves down to the first position, hence "the yielding below." The upper trigram is Gen (Mountain) and the lower trigram is Xun (Wind), hence "movement and stillness, thus becomes Gǔ." The text says, "Gǔ is original and prosperous, and the world is well governed." Hui Dong's note explains: Because Qian combines with Kun, hence "original and prosperous." The lines of the primary hexagram are mostly not in the correct position, so the hexagram does not mention "favorable to uprightness." However, each line has matters of rectifying with the way of Qian, hence the world is well governed. The text says, "favorable to crossing great rivers, going on a mission." Hui Dong's note explains: The line Nine Two moves forward to the fifth position of Qian, hence there is a mission. The text says, "three days before the first day, three days after the first day, the end leads to the beginning, which is the way of heaven." Hui Dong's note explains: Qian represents the beginning, Kun represents the end, hence "the end leads to the beginning"; Qian represents heaven, Zhen represents movement, hence "the way of heaven."

疏：「泰初」至「蠱也」○此虞義也。○「以乾」至「治也」○剛上柔下，是以乾交坤，故元亨也。爻之二五初上皆失正，故彖不言利貞，而初二三五皆有乾正父母之事，亦是利貞之義。《孝經》「子曰：先王有至德要道以順天下，民用和睦，上下無怨」，至德要道出於孝，故殷仲文注云：「窮理之至以一管眾為要。」然則至德要道即乾元也，乾元用九，故天下治也。

Hui Dong first explained the passage from "Tai Chu" to "Gu also" based on Yu Fan. Then he explained the part from "With Qian" to "governance also": Yang is above and Yin is below, which is exactly when Qian combines with Kun, hence "original and prosperous." The entire hexagram has the second, fifth, first, and top lines all out of alignment, so the hexagram's judgment does not mention "favorable to uprightness." However, the first, second, third, and fifth lines all have the function of correcting the mistakes of the parents with the principles of Qian, which is the meaning of "favorable to uprightness." The "Xiao Jing" records that Confucius said: "The former kings had the highest virtue and the essential way, which they used to govern the world, and thus the people became harmonious, and there was no resentment between superiors and inferiors." This highest virtue and essential way comes from filial piety, so Yin Zhongwen's commentary says: "Exploring matters and principles to the extreme is 'to,' and unifying all things is 'yao.'" According to this, the highest virtue and essential way is Qian Yuan; Qian Yuan expresses the principle of all nines, hence the world is well governed.

○「乾為」至「行也」○此虞義也。乾納甲，故為始；坤納癸，故為終。先甲者在甲前，故云終；後甲者在甲後，故云始。甲者乾也，乾為天，互震為行，故天行也。因是而知聖人事天之道本乎易也。《白虎通》曰：「《春秋傳》曰『以正月上辛』，《尚書》曰『丁巳用牲於郊』。」先甲三日辛也，後甲三日丁也，皆接事昊天之日，故傳曰「天行」也。

The explanation from "Qian (Heaven)" to "xingshuo" is based on Yu Fan. According to the principle of Najia, Qian includes Jia, so it is the beginning; Kun includes Gui, so it is the end. "Xian Jia" refers to three days before the Jia day, so it belongs to the end; "Hou Jia" refers to three days after the Jia day, so it belongs to the beginning. Jia is Qian, and Qian is Heaven. The trigram Zhen (Thunder) appears in the middle of the hexagram, which represents movement, so it says "Heaven moves." From this we can understand the way sages serve Heaven, which is based on the Book of Changes. The White Tiger Classic says: "The Spring and Autumn Annals say 'use the Xin day of the first ten days of the first month,' and the Book of Documents says 'sacrifice animals on the Dingsi day for the temple sacrifice.' " Three days before Jia is the Xin day, and three days after Jia is the Dingsi day, both are days when people serve the Supreme Heaven God, so the text says "Heaven moves."

「臨，剛浸而長。」注：剛謂二。浸，漸也，陽息陰，故浸而長。「說而順，剛中而應。」注：說兌，順坤也。剛中謂二，四陰皆應之，故曰「而應」。「大亨以正，天之道也。」注：二升五，三動成既濟，乾元用九，乃見天則，故曰「天之道」。「至于八月有凶，消不久也。」注：陽息則消，故消不久。

The Commentary on the Upper Book of the Changes explains the hexagram "Approaching": "Approaching, the strong gradually increases." Hui Dong's note says: "Strong" refers to the second line, "Ji." "Gradually" means gradually, the yang energy gradually diminishes the yin energy, hence "gradually increases." The text says "smooth and harmonious, strong in the center and responding," Hui Dong's note explains: "Smooth" refers to the lower trigram Dui, "harmonious" refers to the upper trigram Kun. "Strong in the center" refers to the second line, with four yin lines all responding to it, hence "responding." The text says "greatly prosperous in the correct way, the way of heaven," Hui Dong's note explains: the second line rises to the fifth position, the third line changes into the hexagram "Perfect Union," the creative power of Qian develops the principle of all nines, thus revealing the principle of heaven, hence "the way of heaven." The text says "until the eighth month there is misfortune, the decline is not long," Hui Dong's note explains: when yang energy increases to its extreme, it must decline, hence the time of decline is not far.

疏：「剛謂」至「而長」○陽長陰消皆以積漸而成，文言曰：「其所由來者漸矣。」故云「浸，漸」也。《陰符經》曰：「天地之道浸，故陰陽勝。」遯彖傳曰「小利貞，浸而長也」，此謂陰浸而長也。○「說兌」至「而應」○《說卦》曰：「坤，順也；兌，說也。」故云「說兌順坤」也。二以剛居中，故知剛中謂二。二當升五，群陰應之，故「剛中而應」也。

Hui Dong first explains the passage from "Gang Wei" to "Er Chang". The growth of yang and the decline of yin are both gradual accumulations. The "Wen Yan" of the "Kun" hexagram says "its origin is gradually accumulated", hence saying "Jin is Jie" (immersion is gradual). The "Yin Fu Jing" says: "The way of heaven and earth is gradual, so yin and yang can overcome each other." The "Tuan" hexagram's Commentary on the Judgment says "small benefit of uprightness, immersion and growth", which refers to the gradual increase of yin. Then he explains the passage from "Shuo Dui" to "Er Ying": The "Shuo Gua" says "Kun is compliance, Dui is joy", so the commentary says "Shuo refers to Dui, compliance refers to Kun". Nine Two, with yang strength in the central position, thus knows that "Gang Zhong" refers to Nine Two. Nine Two is about to ascend to the fifth position, and all the yin lines come to respond to it, hence saying "Gang Zhong and Ying".

○「二升」至「之道」○此釋元亨利貞之義。凡卦具四德者，皆以既濟言之。二升五，三動成既濟則六爻皆正。乾元用九謂用九而居五三初之位，天以中和育萬物，易以中和贊化育，天之道猶天之則，故引文言以明之。○「陽息」至「不久」○陽息不久則消，故云消不久。天地盈虛，與時消息，故臨言凶，言亨也。

The commentary from "two rising" to "the way" explains the meaning of "original, beneficial, advantageous, and proper." Any hexagram possessing these four virtues is explained using the hexagram of Completion. When the Nine in the Second rises to the fifth position, and the Nine in the Third changes, it becomes the hexagram of Completion, with all six lines properly positioned. The phrase "Heaven's origin uses all Nines" means employing all Nines to occupy the three yang positions: fifth, third, and first. Heaven nurtures all things with the harmonious and moderate vital energy; the Book of Changes supports this process with the principle of harmony and moderation, so "the way of Heaven" is also "the rule of Heaven." Therefore, Hui Dong cites the "Commentary on the Literary Meaning of the Qian Hexagram" to clarify this. The following commentary from "Yang increases" to "not long" states that Yang energy grows but soon declines, hence the period of decline is not far off. Heaven and Earth have periods of fullness and emptiness, constantly increasing and decreasing. Thus, although the hexagram of Approaching speaks of misfortune, it actually refers to favorable conditions.

「大觀在上，順而巽，中正以觀天下。」注：陽稱大，九居五，故「大觀在上」。順坤也。中正謂五，五以天之神道觀示天下，咸服其化，賓于王庭。「觀盥而不觀薦，有孚顒若，下觀而化也。」注：巽為進退，容止可觀，進退可度，則下觀其德而順其化。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram "Observing" as follows: "Great observation is above, following and yielding, with the middle and upright to observe the world." Hui Dong explains: Yang is called great, and the nine line in the fifth position is said to be "great observation above." "Following" refers to the hexagram of Earth. The middle and upright refers to the nine in the fifth position, which uses the divine way of heaven to enlighten the world, and the world is all convinced by his teachings and comes to the royal court. The text says, "Observing the washing but not the offering, with sincerity and solemnity, the people below are transformed by it." Hui Dong explains: "Xun" refers to movement and stillness, and the appearance and behavior can be looked up to, movement and stillness can be a standard, so the people below look up to his virtue and follow his teachings.

「觀天之神道而四時不貣。」注：貣，差也。神道謂五。臨震兌為春秋，三上易位，坎冬離夏，日月象正，故四時不貣。「聖人以神道設教而天下服矣。」注：聖人謂乾，退藏於密而齊於巽，以神明其德教，故聖人設教。坤民順從而天下服矣。

The transmission says, "Observing the divine path of heaven, the four seasons do not err." The self-commentary explains, "Err" means error, and "divine path" refers to the Nine in the Fifth. The hexagram of "Observing" is covered by the hexagram of "Approaching." The hexagram of "Approaching" contains Zhen and Dui, Zhen represents spring, and Dui represents autumn. The hexagram of "Observing" has its third line and top line exchanged to form Kan and Li, Kan represents winter, and Li represents summer. The images of sun and moon each take their proper place, so the four seasons do not produce errors. The transmission says, "The sage uses the divine path to establish teaching, and the world is thus subdued." The self-commentary explains, the sage refers to Qian. It retreats into concealment and remains pure and clean in Xun. By using the divine, it manifests its virtue and teaching, hence the sage establishes teaching. Kun represents the people, the people obey, and thus the world is subdued.

疏：「陽稱」至「王庭」○陽大陰小故陽稱大。大謂九，上謂五，以九居五故「大觀在上」。順坤也。中正謂五，虞義也。不賞而民勸，不怒而民威於鈇鉞，是天下咸服其化。六四「賓王」，是賓于王庭也。

Hui Dong first explained the passage from "Yang Cheng" to "Wang Ting". Yang represents the great, and Yin represents the small, so Yang is called great. "Great" refers to Yang Nine, and "upper" refers to the fifth position. Since Yang Nine is in the fifth position, it is said "Great view is above." "Shun" refers to坤. "Zhongzheng refers to nine five" is Yu Fan's view. The Zhongyong says that without rewards, the people will strive on their own, and without anger, the people will fear more than the axe and knife. This is the way the people all over the world are convinced by his education. The line statement of the fourth line says "It is advantageous to serve the king," which is exactly the image of coming to the king's court.

○「巽為」至「其化」○此虞義也。「巽為進退」，《說卦》文。「容止可觀，進退可度」，襄三十一年《春秋傳》文。《說文》引易曰：「地可觀者莫可觀於木。」《漢書·五行志》曰：「說曰：木，東方也，於易地上之木為觀，其於王事威儀容貌亦可觀者也。」九五有人君之德，實貌相應，其下畏而愛之，則而象之，故下觀其德而順其化也。

The passage from "Xun represents" to "its transformation" is based on Yu Fan. "Xun represents advancing and retreating" comes from "Shuo Gua." "Appearance and demeanor can be observed, advancing and retreating movements can serve as standards" comes from the "Zuo Zhuan" of Duke Xiang's thirty-first year. The "Shuowen Jiezi" cites the "Yi" saying, "On the ground, nothing is more worth looking at than trees." The "Han Shu · Wu Xing Zhi" states, "Interpreters say: Wood belongs to the East; in the "Yi," the wood on the ground is the "Guan" hexagram; regarding the affairs of the ruler, his dignity and appearance are also things that can be observed." The Nine in the Fifth possesses the virtue of a ruler, with substance and appearance in harmony. Those below both revere and love him, taking him as a model and standard. Thus, those below look up to his virtue and follow his teachings.

○「貣差」至「不貣」○此虞義也。「貣，差也」，釋見豫彖傳。五本乾也，乾為神為道，故神道謂五。臨體震兌，震為春，兌為秋，故云「臨震兌為春秋」。三上易位，體坎離，坎為冬，離為夏，約象為既濟，日月象正，故四時不貣也。

The explanation from "Tuo Cha" to "Bu Tu" is based on Yu Fan. "Tuo" means "error," as explained in the Commentary on the Judgment of the Yu hexagram. The fifth line, nine in the fifth, originally belongs to Qian, which represents spirit and Dao, so "spirit and Dao" refers to the fifth line. The hexagram Lin has two trigrams, Zhen and Dui, which represent spring and autumn respectively, so it is said that "the Zhen and Dui of Lin represent spring and autumn." The third line and the top line of Guan, when exchanged, form the trigrams Kan and Li, which represent winter and summer. Taking their symbolic meanings, this forms the hexagram Ji Ji, with the sun and moon each in their proper position, so the four seasons do not produce errors.

○「聖人」至「服矣」○《乾鑿度》乾九五為聖人，故聖人謂乾。「退藏於密」，繫上文；「齊於巽」，說卦文。陽動入巽，巽為退伏，坤為閉戶，故退藏於密。齊者，齊戒之義，聖人以此齊戒，以神明其德，形德於已而設教於民。下體坤，坤民順從，故天下服矣。

The commentary from "Shengren" to "Fu yi" states that the "Xian" (Heaven) in the "Qian Zao Du" refers to the "Nine in the Fifth" (nine five) of Qian. Therefore, "Shengren" (sage) refers to Qian. "Tui Cang Yu Mi" comes from the "Great Treatise" above, and "Qi Hu Xun" comes from the "Shuo Gua." When the yang energy moves and enters Xun, Xun has the meaning of retreat and concealment, and Kun represents closing the door, so it is said "Tui Cang Yu Mi." "Qi" means to observe a斋戒 (fasting and abstaining), meaning that the sage uses fasting and abstaining to clarify his own virtue, first cultivating virtue within himself, and then teaching the people. The lower trigram is Kun, which represents the people, and the people obey, so the world submits.

尋神道設教謂祭祀也。《祭義》曰：「宰我曰：吾聞鬼神之名，不知其所謂。子曰：氣也者，神之盛也；魄也者，鬼之盛也。合鬼與神，教之至也。因物之精，制為之極，明命鬼神，以為黔首，百眾以畏，萬民以服。」鄭注云：「合鬼神而祭之，聖人之教致之。」是其義也。

Further examining this, "shen dao she jiao" refers specifically to worship. The "Book of Rites · Ritual Propriety" states: "The chief priest said: I have heard the names of ghosts and spirits, but I do not understand what they really mean. Confucius said: Qi is the manifestation of the divine; Po is the manifestation of the ghost. To worship both ghosts and spirits together is the ultimate of education. Following the vital energies of all things, establishing the highest standard, clearly calling them ghosts and spirits, using them as a model for the people, so that people thus revere them and all the people thus submit to them." Zheng Xuan's commentary says: "To worship both ghosts and spirits together is the result of the sage's education." This is exactly what is meant.

「頤中有物曰噬嗑。」注：物謂四。「噬嗑而亨，剛柔分。」注：據自否來。「動而明，雷電合而章。」注：動震明離。章，明也，雷動而威，電照而明，故「雷電合而章」。「柔得中而上行。」注：柔謂初，中謂五。「雖不當位，利用獄也。」注：初之五故不當位，上之三故利用獄也。

The Commentary on the Book of Changes, Upper Transmission, explains the Hexagram 21,噬嗑: "There is something in the mouth, which is called噬嗑." Hui Dong's self-commentary says: "The 'thing' refers to Nine in the Fourth." The text says, "噬嗑 leads to success, with the yin and yang divided." Hui Dong's self-commentary says: "This is based on the Primary Hexagram coming from the Hexagram of Obstruction." The text says, "Movement brings clarity, and thunder and lightning combine to form a clear pattern." Hui Dong's self-commentary says: "Movement refers to the lower trigram Zhen (Thunder), and clarity refers to the upper trigram Li (Fire). 'Chapter' is interpreted as clarity; thunder moves and brings authority, lightning illuminates and brings clarity, hence it is said 'thunder and lightning combine to form a clear pattern.'" The text says, "The yin line is in the center and ascends." Hui Dong's self-commentary says: "Yin refers to the first line, and center refers to the fifth position." The text says, "Although it is not in the proper position, it is suitable for litigation." Hui Dong's self-commentary says: "The first line ascends to the fifth position, with yin in a yang position, hence it is not in the proper position; the top line descends to the third position, hence it is suitable for litigation."

疏：「物謂四」○此虞義也，虞謂所噬乾胏也。○「據自否來」○乾剛坤柔，否乾五降初，坤初升五，故剛柔分也。○「動震」至「而章」○下震上離，故動震明離。古文《尚書·堯典》曰「辨章百姓」，鄭注云：「章，明也。」《說卦》曰：「震為雷，離為電。」《晉語》司空季子曰：「車有震，武也。」韋昭云：「震，威也。」又云：「居樂岀威。」故知震為威也。震動而威，電動而明，宋衷義也。電有光明，故云電照。宋氏又謂用刑之道，威明相兼，故須雷電併合而噬嗑備。《尚書·呂刑》曰：「德威維畏，德明維明。」是用刑在乎威明也。

Hui Dong explains independently. First, he clarifies "the object refers to the Nine in the Fourth": this is Yu Fan's view, who believes that what is bitten is exactly the "乾胏" in the fourth line of the hexagram. Next, he explains "according to the primary hexagram, it comes from the change of the hexagram of '否'": Qian represents strength, and Kun represents softness. In the hexagram of '否', the fifth line of Qian descends to the first position, and the first line of Kun ascends to the fifth position, thus separating strength and softness. Then, he explains from "movement refers to Zhen" to "and the chapter": the lower trigram is Zhen and the upper trigram is Li, so "movement refers to Zhen, brightness refers to Li." The ancient text "Shang Shu · Yao Dian" says "distinguish the people," and Zheng Xuan's commentary says "chapter means brightness." The "Shuo Gua" says "Zhen represents thunder, Li represents lightning." The "Guoyu · Jin Yu" records that Si Kong Ji Zi said "there is a Zhen image on the chariot, which is 'wu' (military strength)," and Wei Zhao's commentary says "Zhen means strength," and also says "living in comfort but issuing commands with strength," thus showing that Zhen represents strength. Thunder movement produces strength, lightning movement produces brightness, according to Song Zhong. Lightning itself has brightness, so it is said "lightning illuminates." Song Zhong also says that the way of punishment requires both strength and brightness, so thunder and lightning must be combined to fully express the meaning of Shihuo. The "Shang Shu · Lu Xing" says "establishing strength through virtue, people will revere; achieving brightness through virtue, governance will be clear," showing that the key to punishment lies in both strength and brightness.

○「柔謂」至「謂五」○初本坤柔，故柔謂初；初之五，故中謂五。自下而上，故上行也。○「初之」至「獄也」○初之五以陰居陽，故不當位。上之三成豐折獄，故刑用獄也。

The following explanation from "Shu" says: The first line originally belongs to the soft line of the Earth trigram, so "flexible" refers to the first line; the first line moves up to the fifth position, so "middle" refers to the fifth. Moving from below to above, it is said "ascending." The following explanation from "Shu" says: The first line moves up to the fifth position, with a yin line in a yang position, thus it is not appropriate. The top line moves down to the third position, forming the hexagram "Full," which has the image of "judging cases and applying punishment," so it is appropriate for using punishment in court cases.

「賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。」注：自外曰來，坤柔從上來，居乾之中，文飾剛道，交於中和，故亨也。分乾之二，居坤之上，上飾柔道，故小利有攸往。

The Commentary on the Upper Book of the Taichu explains the hexagram Bi: "Bi is prosperous, because the soft line comes and adorns the strong, hence prosperity; the strong line above is divided and adorns the soft, hence small advantage in going somewhere." Hui Dong's own note says: entering from the outer trigram into the inner trigram is called "coming." The soft line of K'un comes from above and settles in the middle of Qian, adorning the strong and vigorous path, harmonizing with the middle and harmony, hence prosperity. Also, the second line of Qian is separated and rises to occupy the upper position of K'un's body, adorning the path of softness and compliance, hence saying "small advantage in going somewhere."

「天文也。」注：謂五利變之正成巽體離，艮為星，離日坎月，巽為高，五天位，離為文明，日月星辰高麗於上，故稱天之文也。「文明以止，人文也。」注：人謂三，泰乾為人，文明離，止艮也。震動離明，五變據四，二五分則止文三，故以三為人文也。

The transmission says, "Heavenly phenomena," with the self-commentary explaining that six in the fifth position is suitable for change and attains correctness, resulting in the formation of the trigram Xun (Wind) and Li (Fire). Gen (Mountain) represents stars, Li (Fire) represents the sun, Kan (Water) represents the moon, and Xun (Wind) represents height. Five is also the position of heaven, and Li (Fire) represents civilization. The sun, moon, and stars are high above, attached to the heavens, hence called the literary appearance of heaven. The transmission says, "Civilization with stillness, human culture," with the self-commentary explaining that "human" refers to nine in the third position, which comes from the original hexagram Tai (Great Passage). Tai's Qian (Heaven) represents human; "civilization" refers to Li (Fire), and "stillness" refers to Gen (Mountain). Zhen (Thunder) represents movement, Li (Fire) represents brightness. Six in the fifth position changes and occupies six in the fourth. Since two and five have already separated, it stops to adorn nine in the third, hence taking nine in the third as human culture.

「觀乎天文以察時變。」注：日月星辰為天文也。泰震春，兌秋，賁坎冬，離夏，巽為進退，日月星辰進退盈縮，謂朓側朏也，歴象在天成變，故以察時變矣。「觀乎人文以化成天下。」注：乾為人，五上動體既濟，賁離象，重明麗正，故以化成天下。

The transmission says, "Observing the heavenly phenomena to understand the changes of time." The self-commentary explains: the sun, moon, and stars are the heavenly phenomena. The hexagram Tai has Zhen representing spring and Dui representing autumn; the hexagram Ben has Kan representing winter and Li representing summer. Xun governs advancement and retreat, and the movement of the sun, moon, and stars has advancement and retreat, brightness and dimness, which is what the calendar experts call "tiao" (the moon moving ahead), "ce ni" (the moon lagging behind), and "fei" (the beginning of the new moon's brightness). The celestial phenomena form various changes in the sky, so they can be used to examine the progression of time. The transmission also says, "Observing human culture to transform the world." The self-commentary explains: Qian represents human beings; the movement of the fifth line and the top line forms the structure of Ji Ji. The hexagram Ben originally has the image of Li, with two lights attached to the central position, so it can cultivate and form the world.

疏：「自外」至「攸往」○自外曰來，虞義也；坤柔已下，荀義也。賁者飾也，泰坤上下居乾二文，飾乾剛之道，居二得中，故云交於中和。

Hui Dong himself made a commentary on the passage from "self" to "going towards". "Moving from the outer trigram into the inner trigram is called coming" is Yu Fan's view; "the yao of K'un's softness" is Xun Shuang's view. "B贲" means ornamentation: In the卦 Tai, the upper yao of K'un comes down to the second position of Qian, thus forming the beauty of culture, ornamenting the strong and vigorous nature of Qian; since it is in the second position and thus in the center, it is said to "interact with the middle and harmony".

乾坤交，故亨也。分者，剛柔分也。分乾之九二居坤之上，上飾坤柔之道。小者，五四二陰利上來飾坤，故小利有攸往。○「謂五」至「文也」○此虞義也。五失位，故利變之正，兼有巽離，故成巽體離。艮主斗，斗建十二辰。艮為人，斗合於人統。星主斗，故艮為星。互坎體離，離日坎月。巽為高，《說卦》文。五虛無君，故為天位。下雲文明以止，文明謂離。日月星辰皆麗於天，故為天之文也。

The hexagrams Qian and Kun interact and change with each other, so the hexagram Bian (Brightness) achieves the meaning of "smoothness." The term "division" refers to the distribution of strong and weak lines: taking the strong line Nine in the Second from Qian and placing it in the upper position of Kun, allowing the strong line to adorn the soft nature of Kun. The term "small" refers to the two yin lines in the fifth and fourth positions being suitable for moving upward to adorn the body of Kun, hence the hexagram statement says "small benefit in going somewhere." The following explanation is of the passage from "called five" to "literature also," adopting Yu Fan's interpretation. The strong line in the fifth position occupies a yin position and is thus not in the correct place, so it is appropriate for it to change and return to correctness. After the change, the hexagram contains both the images of Xun and Li, thus forming both the body of Xun and the body of Li. Gen is associated with the Big Dipper in the star system, and the handle of the Big Dipper rotates to point to the twelve earthly branches. Gen also takes the image of a person, as the Big Dipper corresponds to the "human system." All stars revolve around the Big Dipper, so Gen also takes the image of stars. Within the hexagram, the mutual hexagram contains Kan, and the main hexagram contains Li. Li represents the sun, and Kan represents the moon. Xun has the image of "height," as stated in the "Sayings on the Hexagrams." The fifth position is empty and has no ruler, so it is called "heavenly position." The following text says "civilization with stillness," where "civilization" refers to Li. The sun, moon, and stars all attach to the sky, so this is the literary display of heaven.

○「人謂」至「大也」○三於三才為人道，故人謂三。卦自泰來，故云泰乾。人象乾德而生，故乾為人。互有震，故云震動離明。五變為陽，故據四。二五分體，五據四，二文三，故云則止文三，以三為人文之象也。

The passage explains from "People say" to "greatness." Nine in the Third (九三) occupies the position of humanity among the three elements of heaven, earth, and humanity, so the term "person" in the commentary refers to Nine in the Third. The hexagram of Zhen is derived from the hexagram of Tai, so it is called "Tai乾." Humanity is born by following the virtue of Qian, so Qian is also symbolized as a person. The hexagram contains Zhen, so it is said "Zhen moves and Li shines." After Nine in the Fifth becomes a yang line, it can rely on Six in the Fourth. The second and fifth lines are located in the inner and outer trigrams respectively, with five relying on four and two adorning three, so the commentary says "then stops to adorn three," taking Nine in the Third as a symbol of human culture.

○「日月」至「變矣」○此虞義也。體離，艮互坎，離日坎月艮星，故云日月星辰為天文也。時，四時也。泰互震兌，故震春、兌秋；賁有坎離，故坎冬離夏。巽陽已進而陰初退，故為進退。日月星辰有進退盈縮。《漢書·天文志》曰：陽用事則進，陰用事則退，早出為盈，晚出為縮也。「朓側朏」，朏當作匿，字之誤也。《尚書大傳》曰：晦而月見西方謂之朓，朔而月見東方謂之側匿。鄭彼注云：朓，條也，條達行疾貌；側匿猶縮，縮，行遲貌。所謂時變也。歷，數也。象，法也。《考工記》曰：天時變。故云曆象在天成變，所以察時變也。

The passage explains the section from "sun and moon" to "change has occurred," following Yu Fan's interpretation. The hexagram of Zhen contains the trigram Li, and the trigram Gen produces Kan as an intermediate trigram. Li represents the sun, Kan the moon, and Gen the stars, so the phrase "sun, moon, and stars" refers to the celestial brilliance. The term "time" here refers to the four seasons. The hexagram Tai has the trigrams Zhen and Dui as intermediate trigrams, with Zhen representing spring and Dui autumn; the hexagram Zhen has Kan and Li, with Kan representing winter and Li summer. The trigram Xun signifies that yang energy has advanced while yin energy has just begun to retreat, hence the image of "advancing and retreating." The movement of the sun, moon, and stars naturally involves advancing and retreating, waxing and waning. The "Book of Han: Astronomical Records" states that when yang energy is dominant, the celestial bodies move ahead; when yin energy is dominant, they lag behind. Appearing early is called "waxing," and appearing late is called "waning." The term "tiao ce fei" in the commentary, "fei" should actually be "ni," due to a character error. The "Great Transmission of the Book of Documents" says that when the moon wanes and appears in the west, it is called "tiao," and when the moon waxes and appears in the east, it is called "ce ni." Zheng Xuan's commentary states that "tiao" is equivalent to "tiao," describing a smooth and rapid movement; "ce ni" is close to "waning," which refers to a slow movement. These are the changes in the sequence of time. "Li" means calculation, and "xiang" means standard. The "Record of the Artisan" says "the heavens change with time," so the commentary states that by calculating the stars' movements in the sky, various changes occur, and people use them to observe the progression of time.

○「乾為」至「天下」○此虞義也。五上體乾，故云乾為人。二爻皆不正，動謂變之正也。動成既濟定，則賁互兩離。《離》彖傳云：重明以麗乎正，乃化成天下。虞彼注云：兩象故重明。正謂五陽，陽變之坤來化乾以成萬物，謂離日化成天下。彼以正為五陽變坤來化乾，此以既濟互離，則正謂五陽無變坤來化乾之事也。

The passage explains the commentary from "Qian represents" to "the world" using Yu Fan's interpretation. The ninth line and the top line both belong to the Qian trigram, so Qian is taken as representing a person. The second and fifth lines are not in the correct position, and the term "movement" refers to change leading to the correct position. When the lines change to form the "Already Completed" hexagram, all six lines are stable, and the "Bian" hexagram produces two Li trigrams. The Commentary on the Judgment of the Li hexagram says, "Bright and clear, shining upon the correct position, thus transforming the world." Yu Fan explains that "bright and clear" refers to both upper and lower trigrams being Li trigrams, hence "double brightness." "Correct position" refers to the yang line of the fifth line, which changes into the坤 trigram to transform the Qian trigram and generate all things. In the Li hexagram, Yu Fan interprets "correct position" as the yang line of the fifth line changing into the坤 trigram to transform the Qian trigram. However, in this context, the "correct position" only refers to the yang line of the fifth line, without the transformation into the坤 trigram to transform the Qian trigram.

剝，剝也，柔變剛也。注：陰外變五，五者至尊，為陰所變，故曰剝。不利有攸往，小人長也。注：小人謂群陰。順而止之，觀象也。注：坤順艮止，謂五消觀成剝，故觀象也。君子尚消息盈虛，天行也。注：乾為君子，乾息為盈，坤消為虛，故君子尚消息盈虛天行也。

The Commentary on the Judgment says: "The hexagram 'Pei' means peeling, for the yin changes into yang." Hui Dong explains: the yin energy rises from the outer trigram and gradually changes up to the fifth line; the fifth line is the most exalted position of the ruler, now changed by the yin line, hence it is called "peeling." The Commentary on the Judgment says: "It is not advantageous to go anywhere, for the small people are growing in power." Hui Dong explains: "Small people" refers to the group of yin lines below. The Commentary on the Judgment says: "It is smooth and stopping, observing the image." Hui Dong explains: the nature of the hexagram K'un is smooth, and the nature of the hexagram Gen is stopping; this refers to the fifth position being eroded, and the hexagram Guan thus transforming into the hexagram Pei, so the image here is taken from the hexagram Guan. The Commentary on the Judgment says: "The gentleman values the waxing and waning of things, which is the way of heaven." Hui Dong explains: the hexagram Qian is taken as the gentleman, the growth of Qian yang is called "waxing," and the retreat of K'un yin is called "waning," so the gentleman values the waxing and waning of things, because this is precisely the operation of the heavenly way.

疏：「陰外」至「曰剝」○此荀義也。陰消乾至外卦而及五，故曰陰外變五。《喪服傳》曰：君至尊也。五為天子，故曰至尊。五為陰所變，《乾鑿度》云：剝之六五言盛殺萬物皆剝墮落，故云剝也。○「小人謂群陰」○群陰在內，一陽在外，陽往則陰來，故不利有攸往，謂小人長也。

Hui Dong explains that his commentary covers the passage from "Yin outside" to "called Pei," adopting the view of Xun Shuang. Yin energy gradually consumes Yang energy of Qian, advancing to the outer trigram and affecting the fifth line, hence saying "Yin outside changes the fifth." The "Rites of Funeral" states "the ruler is the supreme." The fifth line represents the position of the Son of Heaven, hence called "supreme." The fifth line is transformed by Yin, and the "Diao Du" says that the sixth line of Pei hexagram refers to the flourishing of cutting and killing energy, with all things falling off, hence the name "Pei." The following commentary explains the sentence "small people call them the group of Yin." Many Yin lines are inside, with only one Yang outside. As Yang moves upward, Yin follows, hence "it is not advantageous to go somewhere," which is what is meant by the growth of small people's power.

○「乾為」至「行也」○此虞義也。消息者，乾坤也。先儒據《易》曰：伏羲作卜言之教曰乾坤震巽坎離艮兌消息。若然，自有八卦便有消息。《史記·曆書》謂黃帝起消息，義或然也。卦有十二實，乾坤十二畫也。復、臨、泰、大壯、夬、乾皆息卦也，而皆乾，故乾為息；姤、遯、否、觀、剝、坤皆消卦也，而皆坤，故坤為消。乾盈於甲，故乾為盈；陽實陰虛，故坤為虛。觀消為剝，剝消為坤，觀不得不變為剝，剝不得不變為坤。天之道即消息盈虛之道，故曰天行也。

The passage explains the section from "Qian represents" to "this is called 'heavenly movement'". This explanation follows Yu Fan's interpretation. The term "message" refers to Qian and Kun. Earlier scholars of Confucianism, based on the Book of Changes, said that Fuxi established the teaching of divination and fortune-telling, discussing the waxing and waning of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. According to this view, since the eight trigrams were established, the concept of "message" already existed. The Records of the Grand Historian, in its section on the calendar, says that the method of "message" began with the Yellow Emperor. This might be the case. The twelve message trigrams represent twelve lines, which correspond to the twelve lines of Qian and Kun. Fu, Lin, Tai, Da Zhuang, Guai, and Qian are all trigrams representing the growth of yang energy, and they all eventually return to Qian, so Qian is associated with "growth". Guo, Duan, Pǐ, Guan, Po, and Kun are all trigrams representing the decline of yang energy, and they all eventually return to Kun, so Kun is associated with "decline". According to the method of Najia, when the moon is full, the image of Qian is paired with the position of Jia, so Qian represents "fullness"; yang lines are full and yin lines are empty, so Kun represents "emptiness". The trigram Guan, when it declines, becomes Po; Po, when it declines, becomes Kun. Guan must change into Po, and Po must change into Kun. The movement of heaven follows the pattern of waxing and waning, fullness and emptiness, so this is called "heavenly movement".

復亨，剛反，動而以順行。注：剛從艮入，坤從反震，故曰反動。坤順震行，故而以順行。陽不從上來反初，故不言剛自外來，是以明不遠之復入坤出震義也。是以出入無疾，朋來無咎，反復其道，七日來復，天行也。注：天行謂自午至子。利有攸往，剛長也。注：剛道浸長。復其見天地之心乎。注：冬至復加坎，坎為極心，乾坤合於一元，故見天地之心。心猶中也，董子以二至為天地之中是也。

The Commentary on the Judgment says: "The return is smooth, because the strong line reverses and moves in a harmonious way." Hui Dong explains: this strong line comes from the mountain trigram and enters the earth trigram, then returns from the earth trigram to form the thunder trigram, hence it is called "reverse movement." The earth trigram is harmonious, and the thunder trigram represents movement, so it says "movement in a harmonious way." The yang line here does not come from the top line and return to the initial position, so the Commentary on the Judgment does not say "the strong line comes from outside." This is precisely to point out the principle of the hexagram "returning without being far," which refers to the yang energy entering the earth trigram and then emerging from the thunder trigram. The Commentary on the Judgment says: "Therefore, there is no illness in going out and coming in, no misfortune when friends come, the path is reversed, and after seven days it returns, this is the way of heaven." Hui Dong explains: "the way of heaven" refers to the process of increase and decrease from the午 position to the子 position. The Commentary on the Judgment says: "It is advantageous to go somewhere, because the strong line is long." Hui Dong explains: the way of the strong yang is gradually increasing. The Commentary on the Judgment says: "Does this show the heart of heaven and earth?" Hui Dong explains: the winter solstice corresponds to the hexagram of return and is placed above the坎 trigram. The坎 trigram is at the extreme north and the center. The heaven and earth meet in the same vital energy here, so the heart of heaven and earth can be seen. "Heart" is "center." Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, which is exactly this meaning.

疏：「剛從」至「義也」○此虞義也。剛謂剝上九，上九體艮，消艮入坤，故云剛從艮入。坤滅出復震，故從反震。艮者震之反也。坤為順，震為行，故而以順行。彖傳多言適變而此言消息，故云陽不從上來反初。若上來反初則當云剛自外來，今不云來，明不從適變之例也。若然，泰之小往大來亦據消息而云來者，否泰反其類，彼對否大往小來亦是消息，非適變也。從上反初則遠，今入坤出震，七日來復，正明覆之不遠，故云是以明不遠之復入坤出震義也。○「天行」至「至子」○天行謂消息，坤消自午，陽息於子，故云自午至子，謂七日也。

Hui Dong explains that the commentary he is providing is on the passage from "Gang Cong" to "Yi Ye," adopting the view of Yu Fan. Here, "Gang" refers to the upper line of the "Bo" hexagram, which is in the Gen trigram. Since Gen is being eroded and enters the Kun trigram, it is said "Gang Cong Gen Ru." When the Kun trigram reaches its extreme, yang energy re-emerges as Zhen, so it is said "Cong Fan Zhen" — Gen is the inverted image of Zhen. Since Kun is characterized by compliance and Zhen by movement, it is said "Dong Er Yi Shun Xing." The Commentary on the Judgment mostly discusses the changing positions of lines, but here it refers to the twelve messages, so the commentary says that the yang line does not return from the top line to the first line. If it were truly returning from the top to the first line, it should be said "Gang Zi Wei Lai"; since it is not said "Lai," it indicates that the "Fu" hexagram does not follow the common pattern of changing positions. If someone asks: the "Tai" hexagram's Commentary says "Xiao Wang Da Lai," which also refers to messages but uses the word "Lai," this is because the "Pi" and "Tai" hexagrams are reverses of each other, and "Da Wang Xiao Lai" of "Pi" is opposite, so they both belong to messages rather than changing positions. Returning from the top line to the first line would be a long journey; now, yang energy enters the Kun and emerges as Zhen, returning in seven days, which shows that the "Fu" hexagram is "Bu Yuan Er Fu," so the commentary emphasizes that "Bu Yuan Er Fu" refers to entering the Kun and emerging as Zhen. The following commentary is on the passage from "Tian Xing" to "Zhi Zi": "Tian Xing" refers to the principle of messages. The Yin of Kun begins to erode yang energy from the Wu position, and yang energy regenerates at the Zi position, so it is said "Zi Wu Zhi Zi," which is also "Qi Ri."

○「冬至」至「是也」○《易緯·是類謀》曰：冬至日在坎，春分日在震，夏至日在離，秋分日在兌。《魏書·律曆志》推四正卦術曰：因冬至大小餘即坎卦用事日。求次卦加坎，大餘六，小餘五千五百二十九，小分十四，微分滿五從小分，小分滿氣法從小餘，小餘滿蔀法從大餘，命以紀算外即復卦用事日。大壯加震，姤加離，觀加兌，如復加坎。冬至復加坎，是其義也。

The passage explains the period from "Winter Solstice" to "is also." The "Yi Wei · Shi Leiu" states that at Winter Solstice, the sun is aligned with the Kan hexagram, at Spring Equinox with Zhen, at Summer Solstice with Li, and at Autumn Equinox with Dui. The "Wei Shu · Lu Li Zhi" describes the method for calculating the days when the four cardinal hexagrams occur. It says that on the day of Winter Solstice, the remainder of the large and small numbers obtained is the day when Kan hexagram is in charge. To calculate the next hexagram, add six to the large remainder, 5,529 to the small remainder, and 14 to the small fraction. When the small fraction reaches five, it is advanced to the small remainder; when the small remainder reaches one "qi fa," it is advanced to the large remainder; when the large remainder reaches one "bu fa," it is advanced to the next large remainder. The day calculated from the beginning of the cycle is the day when the Fu hexagram is in charge. Da Zhuang is added to Zhen, Guo to Li, Guan to Dui, just as Fu is added to Kan. The reason why at Winter Solstice the Fu hexagram is added to Kan is exactly this.

荀氏《說卦》曰：坎為極心。注云：極，中也。《繫上》曰：易有太極，是生兩儀。虞氏注云：兩儀謂乾坤也。太極生兩儀，故《乾鑿度》曰：乾坤相併俱生。彖傳曰：大哉乾元。又曰：至哉坤元。故云乾坤合於一元。乾為天，坤為地，冬至天地之中，故云天地之心，心即中也。知天地之心即天地之中者，以成十三年《春秋傳》曰：民受天地之中以生，所謂命也。天地之中即乾坤之元，萬物資始，乾元；資生，坤元，所謂民受之以生，故知天地之心即天地之中。不曰中而曰心者，陽尚潛藏，故曰心也。

Xun Shuang's commentary on "Shuo Gu" says "Kan represents the central heart." The commentary explains that "extreme" means "center." The "Xu Ci Shang Wen" says, "The Book of Changes has the Taiji, from which the two principles arise." Yu Fan's commentary explains that the two principles refer to Qian and Kun. Taiji gives rise to the two principles, so the "Qian Zuo Du" says that Qian and Kun are generated together and simultaneously. The "Tuan Zhuan" praises Qian by saying "How great is the Qian Yuan," and praises Kun by saying "How profound is the Kun Yuan," so it says that Qian and Kun are united in the same vital energy. Qian represents Heaven, and Kun represents Earth. On the winter solstice, Heaven and Earth are at their center, so it is called "the heart of Heaven and Earth," and "heart" is also "center." We know that the heart of Heaven and Earth is the center of Heaven and Earth because the "Zuo Zhuan" Chenggong 13th year says that the people receive the harmonious energy of the center of Heaven and Earth and thus are born, which is called "destiny." The center of Heaven and Earth is the Qian Yuan and Kun Yuan: all things begin with the Qian Yuan and take form with the Kun Yuan, which is exactly how the people receive it and are born. Therefore, the heart of Heaven and Earth is the center of Heaven and Earth. The reason we do not say "center" but "heart" is that at this time, the Yang energy is still hidden below, so the term "heart" is used.

董子謂二至為天地之中者，見《春秋繁露》。其文曰：陽之行始於北方之中，而止於南方之中；陰之行始於南方之中，而止於北方之中。陰陽之道不同，至於盛而皆止於中，其所始皆必於中。中者，天地之太極，是以二至為天地之中也。荀氏注此云：復者，冬至之卦，陽起初九為天地心，萬物所始，吉凶之先，故曰見天地之心。義亦同也。

Hui Dong cited that Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, as stated in "Chunqiu Fanlu." The passage says: the movement of yang energy begins at the center of the north and ends at the center of the south; the movement of yin energy begins at the center of the south and ends at the center of the north. Although the paths of yin and yang are opposite, when they reach their peak, they both stop at "zhong," and their starting points are also at "zhong." "Zhong" is the Taiji of heaven and earth, hence the winter solstice and summer solstice are regarded as the center of heaven and earth. Xun Shuang's commentary on this passage says: the "Fu" hexagram is the hexagram of the winter solstice, and the rising of yang energy from the initial line, "Chujiu," is the heart of heaven and earth, the beginning of all things and the omen of good and bad fortune. Therefore, it says "seeing the heart of heaven and earth." His meaning is consistent with Dong Zhongshu's.

無妄，剛自外來而為主於內，動而健，剛中而應。注：上之初，故自外來。震為主，故為主於內。剛中謂五，應應二。大亨以正，天之命也。注：乾為天，巽為命，三上易位，乾坤交而成既濟，故大亨以正，合於天地之中，故曰天之命也。其匪正有眚，不利有攸往。無妄之往，何之矣，天命不右行矣哉。注：體屯難，故無所之。右，助也。災成於三，窮於上，故天命不右。馬氏謂天命不右行，非也。

The Commentary on the Judgment says: "The hexagram 'Without Pretense' is characterized by a strong yang line coming from outside and becoming the dominant line within, moving with strength, being strong and central, and having a corresponding line." Hui Dong's note explains: "The top line descending to the initial position is referred to as 'coming from outside'; Zhen (Thunder) represents the main vessel, hence 'becoming the dominant line within.' 'Strong and central' refers to the line nine in the fifth position, and 'corresponding' refers to its correspondence with the line six in the second." The Commentary on the Judgment says: "Great success through correctness is the mandate of heaven." Hui Dong's note explains: "Qian represents heaven, and Xun represents destiny; the third and top lines exchange positions, and Qian and Kun intersect to form the hexagram 'Perfect Union,' hence 'great success through correctness'; this is in harmony with the middle and harmonious energy of heaven and earth, hence called 'the mandate of heaven.'" The Commentary on the Judgment says: "If not correct, there will be calamity; it is not beneficial to go anywhere. Without pretense, where should one go? Is the mandate of heaven not guiding?" Hui Dong's note explains: "The hexagram reflects the difficult situation of the hexagram 'Obstruction,' hence there is nowhere to go." "Right" here means assistance. Calamity arises from the line nine in the third position and reaches its culmination at the top line, hence the mandate of heaven does not provide assistance. Ma Rong's reading of this sentence as "the mandate of heaven does not proceed rightward" is incorrect.

疏：「上之」至「應二」○上在外卦，故自外來。震主器，上之初，二在內，故為主於內。動震健乾，五以剛居中，故知剛中謂五。二利有攸往，五之正應也，故應謂應二。○「乾為」至「命也」○此言既濟之事。四已正，三上易位，乾坤交，故大亨；六爻皆正，故以正也。五為天中，二為地中，天地之中，民所受以生者，所謂命也，故曰天之命也。

Hui Dong explains: what he is commenting on is from "From above" to "corresponding to the second" in the annotation. The top line is originally in the outer trigram, so it is said "coming from outside." Zhen represents the image of ritual vessels; when the top line descends to the first position, and the second line is in the inner trigram, it is said "dominant within." "Motion" refers to Zhen, "strength" refers to Qian; nine five is a strong yang in the central position, so it is known that "strong and central" refers to nine five. The line statement of the second line says "favorable for going somewhere," and the second line corresponds to nine five, so the "corresponding" in the annotation refers to the correspondence with the second line. What follows is from "Qian represents" to "destiny." Here it is speaking about the completion of the hexagram Ji Ji. The fourth line has already become proper, and if three and six exchange positions, then Qian and Kun connect, so it is said "greatly prosperous." All six lines are in proper positions, so it is said "proper." The fifth line is the center of heaven, the second line is the center of earth, the harmonious qi of heaven and earth is exactly what the people receive to be born, which is called "the mandate of heaven," so it is said "the mandate of heaven."

○「體屯」至「非也」○四已正，上動成坎，故體屯難。《屯》卦辭曰：不利有攸往。故無所之。右，助，鄭義也。三匪正，故災成於三。上傳曰：窮之災也。故云窮於上。乾為天，巽為命，虞氏謂上動逆巽命，故天命不右行矣哉，言不可行也。馬氏已下，虞駁馬義也。右讀為佑，馬如字，屬下讀，雲天左旋不右行，非傳義，故虞駁之。尋馬氏之義，謂天左旋不右行，右行為反天命，故災，義亦得通也。

The passage explains from "Body of Zhun" to "Not so." The fourth line is already in the correct position, and when the top line moves, it becomes Kan, so the hexagram reflects the difficulty of Zhun. The Zhun hexagram says "It is not advantageous to go anywhere," so there is nowhere to go. Interpreting "right" as "assist" is Zheng Xuan's explanation. The third line is not in the correct position, so calamity arises from the third line; the image commentary on the top line says "calamity at the end," so it reaches its limit at the top line. Qian represents Heaven, and Xun represents destiny. Yu Fan believes that when the top line moves, it goes against Xun's symbol of heavenly mandate, so he says "the heavenly mandate does not move to the right," meaning this path is not possible. The following sentences by "Ma's school" are Yu Fan's refutation of Ma Rong's view. Yu Fan reads "right" as "assist," while Ma Rong reads it as the original character and connects "right" with the next sentence, saying the heavens rotate to the left but not to the right. This contradicts the original meaning of the commentary on the judgment, so Yu Fan refutes him. However, examining Ma Rong's intention, he meant that the heavens rotate to the left but not to the right; if they do move to the right, it would be against the heavenly mandate and cause calamity. This explanation is also reasonable.

大畜，剛健篤實輝光日新。注：剛健謂乾，篤實謂艮，二之五體離，離為日，故輝光日新。其德剛上而尚賢。注：乾為德，初之上，故其德剛上。賢謂三，上變合三，故尚賢。能健止，大正也。注：健乾止艮也，二五易位，故大正。舊讀言能止健，誤也。不家食吉，養賢也。注：賢謂二，三至上有頤象，二升五故養賢。利涉大川，應乎天也。注：五天位，故應乎天。

The Commentary on the Judgment says: "The Great Accumulation, with its strong and vigorous nature, solid and sincere, radiates brilliance and is renewed daily." Hui Dong explains: "Strong and vigorous" refers to the lower trigram Qian, "solid and sincere" refers to the upper trigram Gen; when the line Nine in the Second ascends to the fifth position, it forms the trigram Li, which represents the Sun, thus it shines brightly and is renewed every day. The Commentary on the Judgment says: "Its virtue is strong above and values the virtuous." Hui Dong explains: "Qian is taken as the symbol of virtue; the first line moves upward to the upper position, thus it is said 'its virtue is strong above.' "Virtuous" refers to the line Nine in the Third; the top line changes and combines with the line Nine in the Third, thus it is said 'values the virtuous.' The Commentary on the Judgment says: "It is able to be strong and to stop, which is great correctness." Hui Dong explains: "Strong" refers to Qian, "to stop" refers to Gen; the lines Two and Five exchange positions, thus it is called "great correctness." The old version reads this sentence as "able to stop and be strong," which is incorrect. The Commentary on the Judgment says: "It is auspicious to eat outside the home, which is nurturing the virtuous." Hui Dong explains: "Virtuous" refers to the line Nine in the Second; from the third line to the top line contains the image of the Hexagram Yi, and when the line Nine in the Second ascends to the fifth position, it is nurturing the virtuous. The Commentary on the Judgment says: "It is advantageous to cross great rivers, which corresponds to Heaven." Hui Dong explains: the fifth line is the heavenly position, thus it is said "corresponds to Heaven."

疏：「剛健」至「日新」○此虞義也。剛健篤實謂兩象也，故剛健謂乾，篤實謂艮。輝光日新謂二五易也，離為日，為光，故輝光日新。管輅曰：朝旦為輝，日中為光也。日新俗讀屬下，失之。○「乾為」至「尚賢」○乾為龍德，故為德。初之上，故其德剛上，虞義也。初剛居上，故其德剛上也。乾為賢人，上應三，故賢謂三。三上敵應，故上變合三而尚賢。傳曰：上合志也。

Hui Dong explains: He is commenting on the passage from "Gang Jian" to "Ri Xin", adopting Yu Fan's interpretation. "Gang Jian Du Shi" refers to the images of the upper and lower trigrams, so "Gang Jian" refers to Qian, and "Du Shi" refers to Gen. "Hui Guang Ri Xin" refers to the image after the second and fifth lines are exchanged: Li represents the sun and also light, so it is called "hui guang ri xin". Guan Lu says: the morning light is called "hui", and the noon light is called "guang". The common people mistakenly read "ri xin" together with the next sentence, which is an error. The following commentary is on the passage from "Qian Wei" to "Shang Xian": Qian has the virtue of a dragon, so it is taken as virtue; the first line moves upward to the upper position, so it is said "qi de gang shang", which is Yu Fan's view. The yang line of the first line is in the upper position, so it is said "qi de gang shang". Qian is also taken as a virtuous person, and the upper line corresponds with the third line, so "xian" refers to the third line. The third and upper lines are both yang lines, originally opposing and not corresponding, so the upper line must change to yin to correspond with the third line, which is "Shang Xian". The "Image Commentary" says "shang he zhi ye", which refers to this.

○「健乾」至「誤也」○此虞義也。易氣從下生，故彖傳之例先下，而上傳曰能健止，故知健謂乾，止謂艮。二五失正，上下易位，故大正。舊讀言能止健，不合彖例，故云誤也。○「賢謂」至「養賢」○乾為賢人，二稱家，故知賢謂二。二不正而稱賢者，中和為聖賢，二不正，升五為聖賢。又三至上體頤，頤者，養也，二升五故養賢，孟子所謂王公之尊賢是也。○「五天」至「乎天」○此京義也。二升五，五降二而應之，五為天位，故云應乎天。俗謂六五應九二，非也。

The passage below explains from "Jian Qian" to "wu ye," following Yu Fan's interpretation. The energy of the Book of Changes arises from the lower to the upper, so the Commentary on the Judgment usually first mentions the lower trigram and then the upper trigram. The text says "neng jian zhi," indicating that "jian" refers to the lower trigram Qian and "zhi" refers to the upper trigram Gen. The second and fifth lines are both not in the correct position, so they are exchanged, hence called "da zhen." The old text reads "neng zhi jian," which does not follow the order of first lower then upper in the Commentary, so it is considered wrong. The passage below explains from "xian wei" to "yang xian": Qian is taken as the image of a virtuous person, and the second line is called "jia," so "xian" refers to nine two. Nine two is not in the correct position but is called "xian" because it is in the middle and harmonious, thus qualifying as a sage. Nine two, though not in the correct position, can become a sage by rising to the fifth position. Also, from the third line to the top line forms the trigram Yi, which means nourishment. Nine two rising to the fifth position is called "yang xian," meaning the respect and honor of virtuous people as mentioned by Mencius. The passage below explains from "wu tian" to "hu tian," following Jing Fang's interpretation: nine two rising to the fifth position, the original six five descends to the second position to correspond with it. The fifth line is the heavenly position, so it is said "ying hu tian." The common interpretation that six five responds to nine two from below is incorrect.

頤貞吉，養正則吉也。注：爻不正，故養正則吉。觀頤，觀其所養也。注：所養謂三五上。自求口實，觀其自養也。注：自養謂三之正，五上易位。天地養萬物。注：天地位，萬物育，故天地養萬物。聖人養賢以及萬民。注：乾為聖人，坤陰為民，養成賢能使長治萬民，是養賢以及萬民也。頤之時大矣哉。注：養正則吉，成既濟定，故頤之時大矣哉。

The Commentary on the Judgment says: "The hexagram 'Yi' (Nourishment) is auspicious when maintained with sincerity, because cultivating the correct path brings auspiciousness." Hui Dong explains: the hexagram contains lines that are not in the correct position, so it is necessary to cultivate them back to the correct position to achieve auspiciousness. The Commentary on the Judgment says: "Observing 'Yi', one observes what is being cultivated." His own note: what is being cultivated are the third, fifth, and top lines. The Commentary on the Judgment says: "Seeking food for the mouth, observing self-nourishment." His own note: "Self-nourishment" refers to the third line changing to the correct position, and the fifth and top lines exchanging positions. The Commentary on the Judgment says: "Heaven and Earth nourish all things." His own note: Heaven and Earth each occupy their proper position, and all things are allowed to grow and reproduce, so it is said that Heaven and Earth nourish all things. The Commentary on the Judgment says: "The timing of 'Yi' is great indeed." His own note: returning the lines to the correct position brings auspiciousness, and when all six lines are in the correct position, it forms the hexagram 'Ji Ji' (Completion), which is a state of stability, so the timing of 'Yi' is indeed great.

疏：「爻不」至「則吉」○爻不正以歸於正，謂之養正。《蒙》二五，蒙以養正，及頤養正則吉是也。○「所養」至「五上」○三五上不正，所當養者，故云所養謂三五上。虞注《雜卦》頤養正也，下雲謂養三五而不及上，以上由頤故也。但五上易位，言三五則上可知已。

Hui Dong explains: what he is commenting on is the passage from "Yao Bu" to "Ze Ji" in the annotations. When the yao position is not correct but is made correct, this is called "Yang Zheng." The second and fifth yao in the Meng hexagram discuss "Meng Yi Yang Zheng," and the Yi hexagram discusses "Yang Zheng Ze Ji," all based on this principle. The following commentary is from "Suo Yang" to "Wu Shang": the third, fifth, and top yao are all not in proper position, and thus they are the ones that should be cultivated. Therefore, the annotation says that the ones being cultivated are the third, fifth, and top yao. Yu Fan's commentary on the "Zagua" passage "Yi, Yang Zheng" only mentions cultivating the third and fifth yao but does not mention the top yao, because the top yao itself is where "Yi" is located. However, the fifth and top yao need to exchange positions, so by mentioning the third and fifth yao, the top yao is naturally included.

○「自養」至「易位」○頤者養也，自養則吉，求養則凶。三五上不正，故以自養為義，所謂養正則吉也。養正則為聖賢，故《蒙》言聖功，《頤》言養賢。《周禮》鄉大夫三年大比，考其德行、道藝是觀，其自養之事。○「天地」至「萬物」○天地位謂爻得正也，萬物育謂既濟定也。○「乾為」至「民也」○乾為聖人謂大過乾也，坤陰為民，此上虞義。《周禮》鄉大夫使民興賢，出使長之；使民興能，入使治之，是養成賢能使長治萬民，所謂養賢以及萬民也。○「養正」至「矣哉」○三五上養正則六爻皆正，成既濟定，是養之大者，故云大矣哉。

The passage explains from "self-cultivation" to "changing positions": The hexagram "Yi" means nourishment; self-nourishment is auspicious, while being nourished by others is inauspicious. The third, fifth, and top lines are not in proper position, so the meaning of "self-cultivation" is taken as the basis, which is "nourishing the right path brings auspiciousness." Nourishing and returning to the right path can lead to becoming a sage and virtuous person, so the hexagram "Meng" says "sage's achievement," and the hexagram "Yi" says "nourishing the virtuous." The "Rites of Zhou" records that the local magistrate conducts a major examination every three years, assessing the virtue and skills of the people, which is precisely the practical aspect of "self-cultivation." The passage explains from "heaven and earth" to "all things": "heaven and earth are in proper position" refers to each line being in its correct place, and "all things flourish" refers to reaching the hexagram "Ji Ji" where all six lines are stable. The passage explains from "Qian represents" to "the people": saying that Qian represents the sage is based on the Qian trigram from which the hexagram "Da Guo" originates; Kui belongs to yin and takes the image of the people—these are all Yu Fan's views. The duty of the local magistrate in the "Rites of Zhou" is to have the people recommend virtuous individuals, selecting them to serve as officials; and to have the people recommend capable individuals, appointing them to administrative positions—this is cultivating the virtuous and employing them to govern the people, which is "nourishing the virtuous and governing the people." The passage explains from "nourishing the right path" to "how great indeed": when the third, fifth, and top lines return to the right path, all six lines become in proper position, forming the stable state of the hexagram "Ji Ji," which is the greatest achievement in the way of nourishment, hence saying "how great indeed."

大過，大者過也。注：謂四陽爻皆失之過。棟橈，本末弱也。注：本末謂初上。剛過而中，巽而說行，利有攸往，乃亨。注：二失位過也，處二中也，說兌也，震為行，大壯五之初，故巽而說行。大過之時大矣哉。注：喪事取諸大過，送死當大事，故大矣哉。

The Commentary on the Judgment says: "Great Excess, great excess indeed." Hui Dong explains: this refers to the four yang lines in the hexagram being excessive. The Commentary on the Judgment says: "The beam bends, for the beginning and end are weak." Hui Dong explains: "beginning and end" refers to the lines Six at the Beginning and Six at the Top. The Commentary on the Judgment says: "Yang is excessive but in the center, yielding and joyful, thus it is advantageous to go on, and hence it is harmonious." Hui Dong explains: the line Nine in the Second losing its position is the "excess," while its position in the center of the lower trigram is the "center"; "joyful" refers to the upper trigram Dui, with Zhen governing movement; this hexagram comes from the line Nine in the Fifth of Great Strength descending to the first position, hence it is said "yielding and joyful movement." The Commentary on the Judgment says: "At the time of Great Excess, how great it is indeed." Hui Dong explains: the rites of mourning and burial take their image from Great Excess, as bidding farewell to the departed is a great matter in life, hence it is said "how great it is indeed."

疏：「謂四」至「之過」○四陽爻皆失之過，故名大過。若然，初六過慎，上六過涉，亦有過義而不言者，陰以陽為主也。○「本末」至「初上」○《繫下》曰：其初難知，其上易知，本末也。初上皆柔，故知本末謂初上。所以取義於本末者，《說文》曰：木下曰本，從木，一在其下；木上曰末，從木，一在其上。故取義於本末也。○「二失」至「說行」○二剛失位，故云過；而在下中，故云中。巽，巽也；說，兌也。卦自大壯來，大壯體震，震為行，故云巽而說行也。

Hui Dong explains: what he is commenting on is the passage from "speaking of four" to "its excess." All four yang lines are excessive, hence the name of the hexagram is "Great Excess." According to this interpretation, the line "initially excessive" refers to being overly cautious, and the line "excessive at the top" refers to drowning in the river, both containing the meaning of "excess." However, the commentary does not mention this, because the yin lines are subordinate to the yang lines. The following commentary is from "two lines lose their position" to "the movement is smooth": Nine in the second is yang and has lost its position, so it is called "excessive"; but it is in the middle of the lower trigram, so it is also called "middle." "Xun" refers to the Xun hexagram, and "say" refers to the Dui hexagram. This hexagram comes from "Great Strength," which contains the Zhen trigram, and Zhen governs movement, hence it is said "Xun and Dui movement is smooth."

○「喪事」至「矣哉」○《繫下》曰：古之葬者厚衣之以薪，藏之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。蓋後世聖人易古葬喪之禮，有衣衾，有棺槨，有封有樹，有喪期，是喪事取諸大過也。孟子曰：養生者不足以當大事，唯送死可以當大事。趙岐注云：送終如禮，則為能奉大事。喪事取諸大過，故大矣哉。虞氏謂國之大事在祀與戎，藉用白茅，女妻有子繼世承祀，故大矣哉，義亦通也。

The passage explains from "sangshi" to "yizai." The "Xici Xia Zhuan" says: In ancient times, when burying the dead, they wrapped the body in thick firewood and buried it in the wilderness, without mounds or trees, and there was no fixed period for mourning. Later sages changed this practice, using coffins and outer cases, which was modeled after the hexagram "Daguo." This means that later sages transformed the ancient burial rites, introducing clothes and bedding, coffins and outer cases, mounds and trees, and fixed mourning periods. Thus, the rites of mourning are modeled after the hexagram "Daguo." Mencius said: Caring for one's parents while they are alive is not a great matter, but sending them off when they have passed away is a great matter. Zhao Qi explained: Being able to properly send off the deceased according to ritual is to be able to shoulder great responsibilities. Since the rites of mourning are modeled after the hexagram "Daguo," it is said "how great indeed!" Yu Fan said that the great matters of the state are sacrifice and warfare. The line "ji yong baimao" in the first line of "Daguo" refers to sacrificial rites. The line "lao fu de qi nu qi" in the fifth line, where an old man marries a young wife and has offspring, can continue the ancestral sacrifices, so it is said "how great indeed!" This explanation also makes sense.

習坎，重險也。注：兩象也，天險地險，故曰重險。水流而不盈。注：謂五也。行險而不失其信。注：謂二也。震為行，謂陽來為險而不失中，中稱信也。維心亨，乃以剛中也。注：剛中謂二五。行有尚，往有功也。注：功謂五，二動應五，故往有功。天險不可升也。注：五為天位，五從乾來，體屯難，故天險不可升也。地險山川丘陵也。注：坤為地，乾二之坤，故曰地險。艮為山，坎為川，半山稱丘，丘下稱陵，故曰地險山川丘陵。王公設險以守其邦。注：王公謂二五，坤為邦，乾二五之坤成坎險，震為守，有屯難象，故王公設險以守其邦。險之時用大矣哉。注：用險以時，故曰時用。

The Commentary on the Judgment says: "The hexagram 'Water in the Lake' signifies repeated dangers." Hui Dong explains: both upper and lower parts are images of Kan, meaning that heaven has its dangers and earth has its dangers, hence "repeated dangers." The Commentary on the Judgment says: "Water flows but does not overflow." Hui Dong explains: this refers to the fifth line. The Commentary on the Judgment says: "To proceed through danger without losing trust." Hui Dong explains: this refers to the second line; Zhen represents movement, indicating that a yang line comes to occupy a position and forms danger, yet does not lose the middle path, and being in the middle is called "trust." The Commentary on the Judgment says: "Only the heart is smooth, because of the strong and central line." Hui Dong explains: "Strong and central" refers to the second and fifth lines. The Commentary on the Judgment says: "Going forward is commendable, going forward brings merit." Hui Dong explains: "Merit" refers to the fifth line; the second line moves upward and corresponds to the fifth line, hence "going forward brings merit." The Commentary on the Judgment says: "Heavenly danger is not to be ascended." Hui Dong explains: the fifth line is the heavenly position, this line comes from Qian, and the hexagram reflects the difficulty of Zun, hence heavenly danger cannot be climbed. The Commentary on the Judgment says: "Earthly danger is mountains, rivers, hills, and ridges." Hui Dong explains: Kun represents earth; the second and fifth lines of Qian enter the position of Kun to form Kan danger, and Zhen represents guarding, with the image of Zun's difficulty, hence "the king and lord set up dangers to guard their state." The Commentary on the Judgment says: "The use of danger is great indeed." Hui Dong explains: using danger in accordance with the right time and occasion, hence "timely use."

疏：「兩象」至「重險」○此虞義也。習，重也，重險謂內外兩象。《乾鑿度》曰：三畫以下為地，四畫以上為天。天險地險，故曰重險也。○「謂五也」○乾五之坤五，故水流謂流坤也。陽陷陰中，故不盈。九五坎不盈，虞氏謂水流而不盈，故知謂五也。○「謂二」至「信也」○此虞荀義也。九二坎有險，故知行謂二。二體震為行，乾二之坤，陽來為險而在二，故而不失中。卦有中孚，孚信在中，故云中稱信也。○「剛中謂二五」○義見本卦。○「功謂」至「有功」○此虞義也。五多功，故功謂五。

Hui Dong explains: what he is commenting on is the passage from "two images" to "double danger." He adopts Yu Fan's interpretation. "Practice" refers to overlapping, and "double danger" refers to the two Kan images inside and outside. The "Dazuo Du" says: a hexagram consists of six lines, the lower three lines belong to the earth, and the upper three lines belong to the heaven. Heaven has danger, earth has danger, so it is called "double danger." What follows is the explanation of the sentence "it refers to the fifth line": the nine in the fifth line of Qian enters the fifth position of Kun, so "water flows" refers to flowing into Kun. A yang line is trapped between two yin lines, so it is "not full." The line statement of the fifth line says "Kan is not full," and Yu Fan uses this to explain "water flows but is not full," thus showing that the annotation refers to the fifth line. What follows is the explanation from "referring to the second line" to "trust," combining Yu Fan's and Xun Shuang's views: the second line is in Kan and has danger, so "going" refers to the second line. The second line is in the body of Zhen, and Zhen represents movement; the nine in the second line of Qian enters the position of Kun, a yang line comes to reside and forms danger, exactly at the second position, so it is said "does not lose the center." The hexagram contains the image of Zhongfou, and trust resides in the center, so being in the center is called "trust." What follows is the explanation of the sentence "a strong and central line refers to the second and fifth lines": this meaning has already been explained in the line statements of the hexagram. What follows is the explanation from "achievement refers to" to "has achievement," adopting Yu Fan's view: the fifth line has much achievement, so "achievement" refers to the fifth line.

○「五為」至「升也」○此虞義也。《需》彖傳曰：位乎天位。大壯四之五位乎天位，故知五為天位。《乾鑿度》曰：五為天子也。乾五之坤五，故五從乾來，乾又為天。二至上體屯，《說文》曰：屯，難也。故體屯難。震為足，艮為止，震足止於下，故不可升也。○「坤為」至「陵也」○此虞義也。坤為地，《說卦》文。乾二之坤成坎險，故曰地險。互艮體坎，故為山川。丘高半於山，故曰半山稱丘。大阜曰陵，《爾雅》溴梁河墳備八陵之數，知陵又下於丘，故曰丘下稱陵。皆地之險，故曰地險山川丘陵也。

The following explanation covers the passage from "Wu wei" to "sheng ye," based on Yu Fan's interpretation. The Commentary on the Judgment of the hexagram "Xu" says, "positioned in the heavenly position." The line nine in the fourth position of "Da Zhuang" rises to the fifth position, which is "positioned in the heavenly position," thus indicating that the fifth line is the heavenly position. The "Qian Zao Du" states: "Five is the position of the Son of Heaven." The line nine in the fifth position of "Qian" moves into the fifth position of "Kun," so it is said that the fifth line comes from "Qian." "Qian" is also symbolic of heaven. From the second line to the top line forms the hexagram "Zun," and the "Shuo Wen" says, "Zun means difficulty," thus the hexagram reflects the difficulty of "Zun." "Zhen" is symbolic of the foot, and "Gen" is symbolic of stopping. The foot of "Zhen" is stopped below, so it cannot ascend. The following explanation covers the passage from "Kun wei" to "ling ye," also based on Yu Fan's interpretation: "Kun is earth," which is the original text from "Shuo Gua." The line nine in the second position of "Qian" moves into the position of "Kun," forming the hexagram "Kan" which represents danger, so it is said, "earthly danger." The hexagram has an intermediate structure of "Gen" and the main structure is "Kan," thus taking the images of mountain and river. A hill is only half the height of a mountain, so it is said, "half a mountain is a hill." A large mountain is called "ling," and according to the "E Ya," places such as "Bao Liang" and "He Fen" make up eight "lings," indicating that "ling" is lower than a hill, so it is said, "below a hill is a ling." These are all earthly dangers, so it is said, "earthly danger: mountains, rivers, hills, and lings."

○「王公」至「其邦」○此虞義也。五乾為王，二大夫而稱公者，二體屯初建侯扶屯，古者王室多故，諸侯入為三公共和王室，故二得稱公也。爻例三為三公，公不謂三者，三失正繫於徽纆故也。坤為土為民，民以土服，故坤為邦。乾二五之坤成坎險，故王公設險。震守宗廟社稷，故為守，守其邦。邦舊作國，尋邦與升陵韻，漢避諱改為國，虞氏本正作邦也。○「用險」至「時用」○艮為時，坤為用，王弼謂非用之常，用有時也，言險有時而用不可為常，故吳起曰：在德不在險。坎當合離為既濟也。

The passage below explains from "Wanggong" to "qibang." It follows Yu Fan's interpretation. The fifth line belongs to Qian, so it is called "Wang"; the second line originally represents the position of a minister but is called "gong" because the nine in the second line is in the Zun卦. The Zun卦's initial line says "beneficial to establish a feudal lord" to assist in overcoming difficulties. In ancient times, the royal house often faced hardships, and feudal lords would come to court and be appointed as the Three Grandees to assist the royal house, so the nine in the second line can be called "gong." According to the general principle of line positions, the third line is the position of the Three Grandees. Here, "gong" does not refer to the nine in the third line, because the nine in the third line is not in the correct position and is bound by a rope. The earth (Kun) represents the people, as the people rely on the land and submit to it, so Kun is taken as a state. The second and fifth lines of Qian enter Kun to form Kan, which represents danger. Therefore, it is said that Wanggong establishes dangers. Zhen guards the ancestral temple and state granary, so it is taken as guarding, which is "guarding his state." The character "bang" in the old text was originally "guo"; upon careful examination, "bang" here rhymes with the previous "sheng" and "ling," indicating that it was changed from "guo" to avoid the name of Emperor Gaozu Liu Bang. Yu Fan's original text uses "bang." The passage below explains from "yongxian" to "shiyong": Gen is taken as time, and Kun is taken as use. Wang Bi says this is not a regular use, but rather a use at certain times, meaning that dangers can only be used at specific times and cannot be regarded as a constant method. Therefore, Wu Qi said: the state relies on virtue and governance rather than on geographical advantages. Finally, Kan should ultimately combine with Li to form Ji Ji.

離，麗也。注：陰麗於陽，故曰麗也。日月麗乎天。注：乾五之坤成坎為月，離為日，日月麗天也。百榖草木麗乎地。注：震為百榖，巽為草木，坤為地。乾二五之坤成坎，震體屯，屯者盈也，盈天地之間唯萬物，萬物出震，故百榖草木麗乎地。重明以麗乎正，乃化成天下。注：兩象故重明，麗乎正謂旁通坎也。坎上離下，嚮明而治，故乃化成天下。坤為化也。柔麗乎中正，故亨，是以畜牝牛吉也。注：柔謂五陰，中正謂五伏陽出在坤中，故亨。

The Commentary on the Judgment says: "Li means to attach or cling." Hui Dong explains: the yin lines are attached to the yang lines, hence the term "li." The Commentary on the Judgment says: "The sun and moon are attached to the heavens." Hui Dong explains: the nine in the fifth (Qian's nine five) moves into the fifth position of Kun, forming Kan, which represents the moon, while Li represents the sun. Thus, both the sun and moon are attached to the heavens. The Commentary on the Judgment says: "All grains and grasses are attached to the earth." Hui Dong explains: Zhen represents grains, Xun represents grasses and trees, and Kun represents the earth. The second and fifth lines of Qian move into Kun, forming Kan, which connects with Zhen to form the hexagram Zun. Zun signifies fullness, and the fullness of the world is filled with all things, which emerge from Zhen, hence grains and grasses are attached to the earth. The Commentary on the Judgment says: "Repeated brightness, attached to the correct position, thus transforms and completes the world." Hui Dong explains: both upper and lower trigrams are Li, hence "repeated brightness." "Attached to the correct position" refers to the connection with Kan. Kan is above, Li is below, the ruler faces brightness and governs the world, thus nurturing and completing the world. Kun represents nurturing and transformation. The Commentary on the Judgment says: "Softness is attached to the middle and correct position, hence it is smooth, thus it is auspicious to keep a female ox." Hui Dong explains: "Softness" refers to the six five yin line; "middle and correct position" refers to the yang line hidden beneath the six five appearing in Kun, hence it is smooth.

疏：「陰麗」至「麗也」○此荀義也。麗者附麗，坤二五之乾，故陰麗乎陽也。○「震為」至「乎地」○此虞義也。震為百為稼，故為百榖。巽剛爻為木，柔爻為草。卦自坤來，故坤為地，與坎旁通。乾二五之坤成坎震，坎互震也。雲雷屯，故體屯。屯者，盈也。盈天地之間唯萬物，皆《序卦》文。雷雨之動滿形，故屯者盈也。萬，盈數也，故盈天地之間唯萬物。萬物出震，《說卦》文。舉天地者，坎離為乾坤二用，所以明既濟之功，下乃言化成天下也。

Hui Dong explains: what he is commenting on is the passage from "Yin Li" to "Li ye", adopting Xun Shuang's view. "Li" means attachment or reliance; the second and fifth lines of Kun enter the Heaven trigram, so Yin is attached to Yang. The following commentary is on the passage from "Zhen wei" to "hu di", adopting Yu Fan's view: Zhen takes the image of "bai" (hundred) and also of crops, so it is called "bai gu" (hundred grains); the strong line of Xun takes the image of wood, and the flexible line takes the image of grass. This hexagram comes from Kun, so Kun is Earth, and it is connected with the Kan hexagram. The second and fifth lines of Qian enter the Kun to form Kan and Zhen, and the mutual trigram of Kan is exactly Zhen. The Zun hexagram is the image of clouds and thunder, so it forms the Zun structure. "Zun means fullness," "fullness fills the space between heaven and earth with all things," are original words from the "Xu Gua Zhuan." Thunder and rain stir up and fill the forms of all things, so Zun is called fullness. "Wan" is the number that is most full, so it is said that only all things fill the space between heaven and earth. "All things come from Zhen" is original wording from the "Shuo Gua." Here, the mention of heaven and earth is intentional, because Kan and Li are the functions of Qian and Kun, used to point out the effect of the Ji Ji hexagram. Therefore, the following text continues to talk about transforming the world.

○「兩象」至「化也」○兩象故重明，虞義也。《說卦》曰：離也者，明也。兩象皆離，故曰重明。離外三爻不正，故麗乎正，謂旁通坎也。出離為坎，坎上離下成既濟定。《說卦》曰：聖人南面而聽，天下向明而治。聖人謂坎五，離，南方之卦，故南面而聽。天下向明而治謂行明堂月令之法而天下治，故乃化成天下。坤化成物，故坤為化也。○「柔謂」至「故亨」○此虞義也。六五陰不正，故柔謂五陰。坎伏離下，故中正謂五伏陽，坎外三爻皆正也。六五為坤中出離為坎，故出在坤中。乾坤交，故亨。虞氏謂出在坤中畜牝牛，是以畜牝牛吉也。

The passage explains from "two images" to "it is transformation." Both upper and lower parts are images of Li (Fire), so it is called "double brightness." This is Yu Fan's interpretation. The Classic of Divination says, "Li is brightness." Since both upper and lower parts are Li, it is called "double brightness." The outer trigram of the hexagram Li has the third line not in the right position, so it needs to be "attached to the correct position," meaning it is connected with Kan (Water) through mutual opposition. When Li emerges and Kan is above, Li below, it forms the hexagram Ji Ji (Completion), and all six lines are in harmony. The Classic of Divination says, "The sage faces south and listens; the world is bright and governed." "The sage" refers to the fifth line of Kan. Li is the hexagram of the south, so it can face south and govern. "The world is bright and governed" refers to implementing the system of the Bright Hall and the monthly commands, leading to the world's prosperity. Therefore, it is said that transformation and cultivation bring about the world. The hexagram Kun can transform and cultivate all things, so it takes the image of transformation. The passage below explains from "the flexible is called" to "thus it is smooth." It adopts Yu Fan's interpretation: the fifth line is yin in a yang position and not in the right place, so "flexible" refers to the yin of the fifth line. Kan is hidden beneath Li, so "centered and correct" refers to the yang line hidden in the fifth line. The three lines of the outer trigram of Kan are all in the right place. The fifth line originally belonged to Kun, and when Li transforms into Kan, it is said to "emerge from Kun." Thus, Qian and Kun intersect, leading to smoothness. Yu Fan believes that emerging from Kun means raising a female cow, so it is said, "raising a female cow is auspicious."

咸，感也。注：陰始感陽。柔上而剛下，二氣感應以相與。注：三之上故柔上，上之三故剛下。二氣謂乾坤，乾坤交而成咸，故感應以相與，與猶親也。止而說，男下女，是以亨利貞，取女吉也。注：止艮說兌，艮男兌女，男先於女，故男下女。天地感而萬物化生。注：有天地然後有萬物，故天地感而萬物化生。聖人感人心而天下和平。注：乾為聖人，初四易位成既濟，坎為心為平，故聖人感人心而天下和平，此保合太和品物流形也。觀其所感而天地萬物之情可見矣。注：謂四之初，以離日見天，坎月見地，縣象著明，萬物見離，故天地萬物之情可見矣。

The Commentary on the Judgment says: "The hexagram 'Xian' signifies feeling or mutual influence." Hui Dong explains: the Yin energy begins to influence the Yang energy. The Commentary on the Judgment says: "Softness above and firmness below, two energies respond to each other and thus interact." His explanation: in the hexagram 'Po', the line six in the third moves up to the upper position, hence "softness above"; the line nine at the top moves down to the third position, hence "firmness below." "Two energies" refer to Qian and Kun. The interaction between Qian and Kun forms the hexagram 'Xian,' hence the mutual response and intimacy, "with" meaning closeness. The Commentary on the Judgment says: "Restraint and joy, the male below the female, thus it is advantageous to be sincere and to take a wife, which is auspicious." His explanation: "Restraint" refers to Gen, "joy" refers to Dui. Gen represents the male, Dui the female, with the male preceding the female, hence the male is below the female. The Commentary on the Judgment says: "Heaven and earth feel for each other and all things are thus generated." His explanation: only after Heaven and Earth exist can all things come into being, hence the mutual feeling between Heaven and Earth leads to the generation and nurturing of all things. The Commentary on the Judgment says: "The sage moves the hearts of people and thus the world becomes peaceful." His explanation: Qian takes the form of the sage; when the first and fourth lines exchange positions, it becomes the hexagram 'Ji Ji,' and Kan takes the form of the heart and also of levelness, hence the sage moves the hearts of people and the world becomes peaceful—this is precisely the situation described in the Commentary on the Judgment of the hexagram Qian, "maintaining the great harmony, and all things take form." The Commentary on the Judgment says: "Observing what is felt, the nature of Heaven and Earth and all things becomes evident." His explanation: this refers to the line nine in the fourth moving down to the first position, with the line Li (Fire) representing the sun seen in the sky and the line Kan (Water) representing the moon seen on the earth; the heavenly phenomena are high and clear, and all things are revealed through Li, hence the true nature of Heaven and Earth and all things can be seen.

疏：「陰始感陽」○咸至姤六日七分當夏至陰始生，故云陰始感陽，卦之名咸以此，故云咸感也，咸感古今字耳。○「三之」至「親也」○據自否來，乾剛坤柔，坤三之上故柔上，乾上之三故剛下。太極分而為二，故二氣謂乾坤。乾坤交而成咸，故感應以相與，以起下取女吉也。與猶親，鄭義也。

Hui Dong explains that he is interpreting the phrase "yin begins to move yang." According to the method of hexagram qi, from the hexagram Xian to Guo, each hexagram corresponds to six days and seven parts, which coincides with the time of the summer solstice when yin begins to arise. Therefore, it is said that yin qi begins to move yang qi. The name of the hexagram Xian is precisely because of this, so it is said "Xian means feeling." "Xian" and "feeling" are merely different characters used in ancient and modern times. The following explanation is about the passage from "San zhi" to "qin ye": this hexagram comes from the hexagram Po. The yao of Qian is yang and the yao of Kun is yin. The yin yao of Kun moves up to the upper position, so it is called "yin on top"; the yang yao of Qian moves down to the third position, so it is called "yang below." The Taiji splits into two, so "two qi" refers to Qian and Kun. Qian and Kun interact to form Xian, so it is said that they feel each other and become close, leading to the following statement "taking a wife is auspicious." The character "yu" is interpreted as "to be close," according to Zheng Xuan's explanation.

○「止艮」至「下女」○艮少男，兌少女，故云艮男兌女。案《士昏禮》，壻御婦車，授綏御輪三周，先候於門外，皆男下女之事。《郊特牲》曰：男子親迎，男先於女，剛柔之義也，天先乎地，君先乎臣。卦例下為先，上為後。《比》九五失前禽，前禽謂初，是下為先也；卦辭云後夫凶，後夫謂上，是上為後也。易氣從下生，故以下為先，上為後。今艮男在下，兌女在上，男先於女，故曰男下女也。

The passage explains the section from "Stop - Mountain" to "Lower Woman." The trigram艮 (Gen) represents a young man, and兑 (Dui) represents a young woman, so Gen is considered male and Dui female. According to the "Rites of the Archduke" (Yili · Shihun Li), the groom leads the bride onto the carriage, hands her the rope to secure the door, and personally drives the carriage around three times before waiting outside the gate first—these are all rituals showing the male yielding to the female. The "Book of Rites · Jiao Te Sheng" states that the man personally marries the woman, with the man preceding the woman, which reflects the principle of the strong yielding to the gentle, just as heaven precedes earth and the ruler precedes the subject. According to the trigram principles, the lower position comes first, and the upper position comes later. In the hexagram "Comparison" (Bi), the line "losing the bird ahead" refers to the line Chilu (initial six), showing that the lower position comes first; the hexagram statement "the husband who comes later is凶 (unfavorable)" refers to Shangliu (six at the top), showing that the upper position comes later. The energy of the Book of Changes arises from the lower to the upper, so the lower comes first and the upper comes later. Now, the male trigram Gen is at the lower position and the female trigram Dui is at the upper position, with the male preceding the female, so it is said "the male is below the female."

○「有天」至「化生」○有天地然後有萬物，《序卦》文。虞彼注云：謂天地否也，謂否反成泰，天地，萬物化醇，故有萬物，是其義也。○「乾為」至「形也」○此虞義也。乾為聖人，謂否五也。初四易位，六爻皆正，故成既濟。既濟有兩坎象，坎為心，為平。聖人以禮樂化民，移風易俗，天下皆寧，故感人心而天下和平。保合太和，品物流形，皆既濟之事，故引以證天下和平之義也。○「謂四」至「見也」○此虞義也。四之初體離坎，故云離日坎月。乾天也，坤地也，坤之乾成離，故以離日見天；乾之坤成坎，故坎月見地，此天地之情可見也。縣象著明，莫大於日月，離者，明也，萬物皆相見，故萬物見離，此萬物之情可見也。

The passage explains the commentary from "There is Heaven and Earth" to "Transformation and Birth." The original text says, "There is Heaven and Earth, then there are myriad things." Yu Fan explains that this refers to the hexagram of "Non-Communication" (Gan). When "Non-Communication" reverses to become "Communication" (Tai), Heaven and Earth connect, and myriad things are nurtured and mature, thus giving rise to all things. The following explanation is from "Qian represents" to "form." According to Yu Fan's interpretation, Qian represents the sage, referring to the nine in the fifth position of the "Non-Communication" hexagram. The initial and fourth lines exchange positions, and all six lines are in proper position, thus forming the hexagram of "Achievement through Strife" (Ji Ji). The hexagram "Achievement through Strife" contains two instances of Kan, which represents the heart and also represents peace. The sage uses rites and music to educate the people, changing customs, and brings peace to the world, hence moving the hearts of people and achieving peace throughout the world. "Maintaining the Great Harmony, myriad things flow and take form" are all events within the realm of "Achievement through Strife," thus confirming the meaning of peace in the world. The following explanation is from "referring to the fourth" to "can be seen." According to Yu Fan's interpretation, the nine in the fourth position descends to the initial position, and the hexagram then contains the body of Li and the body of Kan, hence saying "Li represents the sun and Kan represents the moon." Qian represents Heaven, and Kun represents Earth. When the line of Kun enters Qian, it forms Li, hence using the sun to see Heaven; when the line of Qian enters Kun, it forms Kan, hence using the moon to see Earth. This is how the feelings of Heaven and Earth can be seen. The celestial phenomena are high and clearly visible, and nothing is greater than the sun and moon. Li represents brightness, and all things are seen within it, hence saying that myriad things are revealed through Li. This is how the feelings of myriad things can be seen.

恆久也，剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。注：初九升四，故剛上；六四降初，故柔下。震雷巽風，同聲相應，故相與。動震也。剛柔皆應，雜而不厭，故可久。恆亨無咎利貞，久於其道也。注：變之正，故久於其道。乾為道為久也。天地之道恆久而不已也。注：泰乾坤為天地。利有攸往，終則有始也。注：終變成益，益上為終；初變成乾，乾為始，故終則有始。

The Commentary on the Judgment says: "The hexagram of Constancy signifies duration. The strong is above and the yielding below; thunder and wind interact, the yielding moves, the strong and the yielding respond to each other, hence constancy." Hui Dong's own commentary says: the line Nine at the beginning rises to the fourth position, hence "the strong is above"; the line Six in the fourth descends to the first position, hence "the yielding is below." Zhen represents thunder and Xun represents wind; similar sounds respond to each other, hence "interact." "Motion" refers to Zhen. Each yao, whether strong or yielding, corresponds with another, even though they are mixed and intermingled, they do not repel each other, hence they can last long. The Commentary on the Judgment says: "Constancy is beneficial, without blame, and advantageous to uprightness, because it remains constant in its way." Hui Dong's own commentary says: the yao that is out of position changes to its proper place, hence it can remain constant in its proper way; Qian takes the image of the Dao and also the image of duration. The Commentary on the Judgment says: "The Dao of heaven and earth is constant and unending." Hui Dong's own commentary says: the Qian and Kun in the hexagram Tai represent heaven and earth. The Commentary on the Judgment says: "It is advantageous to go somewhere, because after the end comes the beginning again." Hui Dong's own commentary says: when the upper yao ends, it changes to the hexagram Yi, so the upper yao in Yi is the end; when the first yao changes, it becomes Qian, and Qian represents the beginning, hence after the end comes the beginning again.

日月得天而能久照。注：動初成乾為天，至二離為日，至三坎為月，故日月得天而能久照。四時變化而能久成。注：春夏為變，秋冬為化。變至二離夏，至三兌秋，至四震春，至五坎冬至，故四時變化而能久成，謂乾坤成物也。聖人久於其道而天下化成。注：聖人謂乾，乾為道。初二已正，四五復位成既濟定。乾道變化，各正性命，有兩離象，重明麗正，化成天下也。觀其所恆而天地萬物之情可見矣。注：與咸同義。

The Commentary on the Judgment says: "The sun and moon receive the mandate of Heaven and thus can shine for a long time." Hui Dong explains: When the first line moves, the lower trigram becomes Qian (Heaven), which represents Heaven. When the second line moves, it becomes Li (Fire), which represents the sun; when the third line moves, it becomes Kan (Water), which represents the moon. Therefore, the sun and moon receive the movement of Heaven and thus can shine for a long time. The Commentary on the Judgment also says: "The four seasons change and thus can bring about enduring results." Hui Dong explains: Spring and summer belong to yang and are called "change," while autumn and winter belong to yin and are called "transformation." When the second line moves, it becomes Li (Fire), which represents summer; when the third line moves, it becomes Dui (Lake), which represents autumn; when the fourth line moves, it becomes Zhen (Thunder), which represents spring; when the fifth line moves, it becomes Kan (Water), which represents winter. Therefore, the four seasons change and thus can bring about enduring results for all things, which is the process by which Heaven and Earth generate all things. The Commentary on the Judgment also says: "The sage remains steadfast in his way, and thus the world is transformed." Hui Dong explains: "The sage" refers to Qian (Heaven). The first and second lines have already received the correct position, and the fourth and fifth lines return to their proper positions, forming the hexagram Ji Ji (The Completion), with all six lines in order. The Commentary on the Judgment of Qian (Heaven) says, "The way of Heaven changes and transforms, and each thing receives its proper nature and destiny." At this time, the hexagram contains two Li (Fire) trigrams, which are bright and attached to the correct position, thus enabling the nurturing and completion of the world. The Commentary on the Judgment also says: "Observing its constancy, the nature of Heaven, Earth, and all things becomes evident." Hui Dong explains: This is the same meaning as in the hexagram Xian (The Attraction).

疏：「初九」至「可久」○乾剛坤柔，乾初九升四，是剛上也；坤六四降初，是柔下也，此蜀才義。《說卦》曰：震為雷，巽為風。故云震雷巽風。《文言》曰：同聲相應。虞彼注云：謂震巽也。相應猶相與，與猶親也。巽而動，動震也。九家謂初四二五雖不正而剛柔皆應。《繫下》曰：恆雜而不厭。雜，錯雜也。荀氏謂夫婦雖錯居不厭之道，卦之所以名恆也。○「變之」至「久也」○久於其道正以釋利貞之義，四爻失正，變之正，故久於其道，亦恆義也。○「泰坤」至「天地」○此虞義也，即天地以明卦義。○「終變」至「有始」○震巽卦特變，故終變成益，在益上，上為終；初變成乾，乾為始；變至四體復，復初亦為始，故終則有始也。

Hui Dong explains himself: what he is commenting on is the passage from "Initial Nine" to "can last long." The yao of Qian is yang, and the yao of Kun is yin; the Initial Nine of Qian rising to the fourth position is called "yang above"; the Six in the Fourth of Kun descending to the initial position is called "yin below"—this is the explanation of Shu Cai. The "Sayings of the Hexagrams" says "Zhen is thunder" and "Xun is wind," so it is said that Zhen is thunder and Xun is wind. The "Discourse on the Meaning" says "those with the same sound respond to each other," and Yu Fan's commentary on this sentence refers to Zhen and Xun. "Responding to each other" is like "being in mutual relationship," and "with" means being close. The "movement" in "Xun and movement" refers to Zhen. The Nine Schools of the Book of Changes believe that although the first and fourth, and the second and fifth, are not in proper position, the yang and yin still correspond to each other. The "Lower Commentary of the Great Treatise" says "constant, miscellaneous but not weary," and "miscellaneous" means mixed. Xun Shuang interprets it as husband and wife living together in a mixed manner without being weary, and the name of the hexagram "Constant" is because of this. What follows is the commentary from "change it" to "last long": "last long in its way" is used to explain "favorable to maintain." In the hexagram, the fourth yao is not in the correct position, but it changes to the correct position, thus being able to last long in its way, which is also the meaning of "constant." What follows is the commentary from "the prosperous Kun" to "heaven and earth": this follows Yu Fan's explanation, using the perspective of heaven and earth to explain the meaning of the hexagram. What follows is the commentary from "finally change" to "there is a beginning": Zhen and Xun have special examples of change, so when the end changes, it becomes the hexagram "Benefit"; for the hexagram "Benefit," the top yao is the end; when the initial yao changes, it becomes Qian, Qian is the beginning; when it changes to the fourth yao, it becomes the hexagram "Return," and the initial yao of "Return" is also the beginning, so it is said that the end leads to a new beginning.

○「動初」至「久照」○此虞義也。諸卦旁通則從旁通卦變，故虞注《小畜》初九復自道云：從豫四之初成。《復》卦九三云：至三成乾。注《大有》彖傳云：比初動成震為春，至二兌為秋，至三離為夏，坎為冬，故曰時行是也。恆與益旁通，則從恆變以震巽卦特變故也。動初成乾，乾為天，大壯時也；至二體離，離為日，豐時也；至三成坎，坎為月，震時也。以乾照坤，故日月得天而能久照也。

The passage below explains the commentary from "Dong Chu" to "Jiu Zhao," following Yu Fan's interpretation. Whenever there is a parallel hexagram, the transformation is usually based on the parallel hexagram. For example, Yu Fan comments on the first line of "Xiao Xu" ("Small Accumulation") "Fu Zi Dao" ("Returning to the Way"), saying that it comes from the fourth line of "Yu" ("Joy") moving to the first position. He also comments on the third line of "Fu" ("Return") by tracing it to the third line forming Qian ("Heaven"). In the "Dai You" ("Great Possession") hexagram's "Tuan Zhuan" ("Commentary on the Judgment"), he explains that the first line of "Bi" ("Comparison") changing becomes Zhen ("Thunder") representing spring, the second line becomes Dui ("Lake") representing autumn, the third line becomes Li ("Fire") representing summer, and Kan ("Water") representing winter, hence called "Shi Xing" ("Seasonal Movement")—all following this pattern. Although "Heng" ("Permanence") and "Yi" ("Benefit") are parallel hexagrams, here the transformation is based on "Heng" itself, because Zhen and Xun have special transformation rules. The first line changing becomes Qian, representing Heaven, which corresponds to "Da Zhuang" ("Great Strength"); the second line changing becomes Li, representing the Sun, corresponding to "Feng" ("Abundance"); the third line changing becomes Kan, representing the Moon, corresponding to "Zhen" ("Thunder"). With Heaven's brightness shining over Earth, it is said that the Sun and Moon follow the movement of Heaven and thus can shine long and continuously.

○「春夏」至「物也」○此虞義也。陽變陰化，春夏陽也，故為變；秋冬陰也，故為化。四時謂四正，《易是類謀》曰：夏至日在離，故變至二離夏至；秋分日在兌，故至三兌秋；春分日在震，故至四震春；冬至日在坎，故至五坎冬至。兩儀生四象，四時乃乾坤所生。乾知大始，坤化成物，故乾坤成物也。○「聖人」至「下也」○此虞義也。聖人謂乾，指乾五也。乾道變化，故乾為道。初二已正，四五復位，則六爻皆正，故成既濟定。乾道變化，各正性命，所謂久於其道也。既濟互兩離，重明麗正，化成天下，亦是既濟之事，明天下化成為既濟也。○「與咸同義」○此虞義也。虞謂以離日照乾，坎月照坤，萬物出震，故天地萬物之情可見矣，是與咸同義也。

The passage below, from "spring and summer" to "things," follows Yu Fan's interpretation. Yang represents change, while Yin represents transformation; spring and summer belong to Yang, hence they are called "change"; autumn and winter belong to Yin, hence they are called "transformation." "Four seasons" refer to the four cardinal trigrams. The "Book of Changes: Categories of Divination" states that at the summer solstice, the sun is associated with the trigram Li (Fire), so when the second line becomes Li, it marks the summer solstice; at the autumn equinox, the trigram Dui (Lake) is associated with the sun, so when the third line becomes Dui, it marks the autumn equinox; at the spring equinox, the trigram Zhen (Thunder) is associated with the sun, so when the fourth line becomes Zhen, it marks the spring equinox; at the winter solstice, the trigram Kan (Water) is associated with the sun, so when the fifth line becomes Kan, it marks the winter solstice. The two principles give rise to the four images, and the four seasons are precisely the result of the generation of the trigrams Qian (Heaven) and Kun (Earth). The "Great Treatise" says that Qian governs the creation of all things, and Kun nurtures and completes them, hence Qian and Kun generate all things. The passage below, from "sages" to "below," follows Yu Fan's interpretation: "sages" refers to Qian, specifically the fifth line of Qian. The movement and transformation of the Qian path are symbolized by Qian. The first and second lines have already attained proper position, the fourth and fifth lines have returned to their proper places, and all six lines are in proper position, thus forming the hexagram "Already Completed" and achieving stability. "The movement and transformation of the Qian path, each attains its proper destiny" is precisely what is meant by "remaining long in its path." The hexagram "Already Completed" contains two instances of the trigram Li (Fire), which shine brightly and are attached to the proper position, nurturing and completing the world, which is also what occurs within the hexagram "Already Completed," thus showing that "the world is transformed into order" refers to the formation of "Already Completed." The passage below, "with the same meaning as Xian," follows Yu Fan's interpretation: Yu Fan believed that the light of Li (Fire) illuminates Qian (Heaven), and the light of Kan (Water) illuminates Kun (Earth), and all things emerge from Zhen (Thunder), so the actual conditions of heaven and earth and all things can be seen, which is the same meaning as the hexagram Xian.

亨而亨也，剛當位而應，與時行也。注：剛謂五而應二，艮為時，故與時行矣。小利貞，浸而長也。注：浸而長則將消陽，故利貞。之時義大矣哉。注：唯聖者能之，故時義大。

The Commentary on the Judgment of the Hexagram of Retreat reads in the common version: "Retreat is smooth, because retreat leads to smoothness." The original text here lacks the character "retreat," and reads directly as "Smoothness and smoothness, the strong is in the proper position and corresponds, moving with the times." Hui Dong notes: "The strong" refers to the Nine in the Fifth, which corresponds with the Six in the Second; the trigram艮is taken as representing time, hence moving with the times. The Commentary says: "Minor gain in uprightness, as it gradually increases." His note explains: the Yin energy gradually increases and will eventually erode the Yang energy, so it is appropriate to maintain uprightness. The common version of the Commentary reads: "The meaning of the time of Retreat is great indeed." The original text also lacks the character "Retreat," and reads directly as "The meaning of the time is great indeed." His note explains: only the sage can achieve this, hence the great significance of the time's meaning.

疏：「剛謂」至「行矣」○此虞義也。以九居五為當，故剛謂五。五正應二，故而應二。艮動靜不失其時，故為時。○「浸而」至「利貞」○此荀義也。浸而長則將消陽，謂消及否也。二固志守正，不為否，利貞之義也。○「唯聖」至「義大」○《中庸》曰：君子依乎中庸，世不見知而不悔，唯聖者能之。過則素隱行怪，不及則半塗而廢，故曰唯聖者能之。古唯伊尹太公之流乃足當之。艮為時，坤為義，故時義大。

Hui Dong explains: what he is explaining is from "Gang Wei" to "Xing Yi" in the commentary, adopting Yu Fan's view. Since a Yang line in the fifth position is in the proper place, "Gang" refers to nine in the fifth position. Nine in the fifth and six in the second are in a proper correspondence, so it is said "responding to two." The movement and stillness of Gen (Mountain) do not miss their proper time, so the image is taken as time. What follows is from "Jin Er" to "Li Zhen," adopting Xun Shuang's view: the gradual increase of Yin energy will gradually consume Yang energy, referring to the process of moving to the hexagram Pu (Obstruction). Nine in the second firmly holds to his will and adheres to the correct path, not allowing it to become Pu, which is the meaning of "Li Zhen." What follows is from "Wei Sheng" to "Yi Da": The Zhongyong says that a gentleman follows the middle way, avoids the world and lives in seclusion without being known, yet does not regret, only the sage can do this; going too far leads to excessive study of obscure things and strange behavior, while not going far enough leads to abandoning halfway, so only the sage can do this. Among ancients, only people like Yi Yin and Tai Gong are qualified. Gen takes the image of time, and Kun takes the image of righteousness, so time and righteousness are great.

大壯，大者壯也，剛以動，故壯。注：剛乾動震。大壯利貞，大者正也。注：謂四進之五乃得正，故大者正也。正大而天地之情可見矣。注：正大謂四之五成需，以離日見天，坎月見地，故天地之情可見也矣。

The Commentary on the Judgment says: "The hexagram Great Strength means that the great is strong. It is strong because it is active through strength." Hui Dong's own note says: "Strength" refers to the lower trigram Qian, "active" refers to the upper trigram Zhen. The Commentary on the Judgment also says: "Great Strength is favorable to uprightness, for the great is correct." His own note explains that it refers to the line Nine in the Fourth moving to the fifth position to be in the proper place, so the great is returned to correctness. The Commentary on the Judgment also says: "Righteousness and greatness reveal the truth of heaven and earth." His own note explains that "righteousness and greatness" refers to Nine in the Fourth moving to the fifth position to form the hexagram Need, thus using the trigram Li for the sun appearing in the sky and the trigram Kan for the moon appearing on the earth, so the actual nature of heaven and earth can be seen.

疏：「剛乾動震」○以乾之剛加震之動而為陰所弇，又體兌毀折，宜其傷也，故壯釋所以傷之故。○「謂四」至「正也」○此虞義也。○「正大」至「也矣」○此虞義也。正謂五，大謂陽，四之五以陽居正成需，需自大壯來也。需體離坎，故離日見天，坎月見地。利貞者情性，故正大而天地之情可見也矣。

Hui Dong explains: what he is explaining is the sentence "the strong Heaven moves Thunder." Using the strength of Heaven and the movement of Thunder, but being covered by the yao above, the hexagram also has the image of Dui's destruction, so it is not surprising that there is injury. Therefore, the character "zhuang" (strength) appropriately explains the reason for the injury. What follows is his explanation from "called four" to "is indeed," which adopts Yu Fan's view. What follows is his explanation from "correct and great" to "is indeed," which also adopts Yu Fan's view: "correct" refers to the fifth position, "great" refers to a yang line. The nine four moves to the fifth position, with a yang line occupying the correct position to form the hexagram Need. Need is derived from Dazhuang. Need contains the body of Li and Kan, so it can see the sun in the sky with Li and see the moon on the ground with Kan. The Wenyan of Qian says "favoring uprightness is the nature and disposition," so it is said to be correct and great, and the true nature of heaven and earth can be seen.

進也，明出地上，順而麗乎大明。注：離為明，順坤麗離也。乾為大，明離麗乾，故麗乎大明。柔進而上行，是以康侯用錫馬蕃庶晝日三接也。注：柔謂四，觀四之五，故進而上行。

The Commentary on the Judgment of the hexagram Jin reads in the commonly transmitted version: "Jin means advancement." The original text here lacks the hexagram name "Jin" and directly states: "Advancement, light emerging from the earth, following and attached to great brightness." Hui Dong's own note says: "Li is taken as the image of brightness; 'following' refers to K'un, and 'attached' refers to Li." Qian is taken as the image of greatness, and Li is attached to Qian, hence it is said 'attached to great brightness.' The Commentary on the Judgment says: "The flexible advances upward, hence the Duke Kang was given horses in abundance and received three visits during the day." His own note says: "Flexible" refers to the sixth line in the fourth position; this hexagram comes from the sixth line in the fourth position of Guan moving up to the fifth position, hence it is said 'advances upward.'

疏：「離為」至「大明」○《說卦》曰：離也者，明也。虞彼注云：離為日，為火，故明。坤麗乾為離，乾藏坤為坎，離日坎月，日月得天而能久照，日月之明皆天之明也。陽稱大，故乾為大明。縣象著明莫大乎日月，故日月亦為大明。觀五本乾，觀四之五，離麗乾，故麗乎大明。○「柔謂」至「上行」○四陰為柔，四之五，故柔進而上行。四之五以陰居陽，故不言進得位，利變之正，以四錫初，故有康侯用錫馬蕃庶晝日三接之象也。

Hui Dong explains: what he is commenting on is from the phrase "Li is brightness" to "great brightness." The "Sayings on the Hexagrams" states: "Li is brightness." Yu Fan explains that Li represents the sun and fire, thus being associated with brightness. The yao of K'un is attached to Qian to form Li, and the yao of Qian is hidden within K'un to form Kan; Li is the sun, Kan is the moon, and the sun and moon follow the movement of heaven and thus can shine for a long time. The brightness of the sun and moon is actually the brightness of heaven. Yang yao is called "great," so Qian is called "great brightness." The "Great Treatise" says that the celestial phenomena are clearly visible, and nothing is greater than the sun and moon, so the sun and moon can also be called "great brightness." The fifth yao of the hexagram "Observing" is originally a yang yao belonging to Qian. The sixth yao of "Observing" moves up to the fifth position, and Li is attached to Qian, so it is said "attached to great brightness." What follows is from "the flexible is called" to "moving upward": the fourth yao is yin, so it is called "flexible"; the fourth yao moves up to the fifth position, so it is said "flexible and moving upward." The fourth yao moving up to the fifth position is a yin yao in a yang position, so the Commentary on the Judgment does not say "moving and occupying a position"; it is suitable for another change to return to the correct position. After changing to the correct position, the fourth yao is given to the first yao, so there is the image of "Kanghou receiving horses in abundance, being received three times in a single day."

明入地中，明夷，內文明而外柔順，以蒙大難，文王以之。注：文明，離也；柔順，坤也。三喻文王，大難謂坤，三幽坎中，故蒙大難，似文王之拘羑里。利艱貞，晦其明也。內難而能正其志，箕子以之。注：坤為晦，離為明，應在坤而在內卦，故云內難。坎為志，三得正體坎，故能正其志，似箕子為奴。

The Commentary on the Judgment says: "Light entering the earth, this is the hexagram of Mingyi (Darkness)." The inner trigram is civilized and the outer trigram is gentle and yielding, thus enduring great difficulties. King Wen used this principle. Hui Dong's self-commentary says: "Civilization" refers to the lower trigram Li (Fire), and "gentle and yielding" refers to the upper trigram Kun (Earth). The line Nine in the Third is compared to King Wen; "great difficulties" refer to the trigram Kun. Nine in the Third is confined within Kan (Water), thus suffering great difficulties, just as King Wen was imprisoned in Youli. The Commentary on the Judgment also says: "It is advantageous to endure hardship and maintain uprightness. It obscures its brightness. Enduring internal difficulties yet maintaining the right intention, Ji Zi used this principle." In his self-commentary, Hui Dong explains that Kun represents obscurity, while Li represents brightness. The line Nine in the Third corresponds to Kun, yet it is located within the inner trigram, thus "internal difficulties." Kan represents the mind, and since Nine in the Third is in the correct position within the trigram Kan, it can maintain the right intention, just as Ji Zi became a slave.

疏：「文明」至「羑里」○坤為文，坤二五之乾成離為日，故文明謂離。《雜卦》曰：乾剛坤柔。《序卦》曰：坤順也。故柔順謂坤。三喻文王已下，虞義也。三為三公，故喻文王。坤為死，故大難謂坤。鄭氏云：蒙猶遭也。三體坎，坎為獄，三幽坎獄中，故遭大難。以，從鄭荀讀為似。三在獄中，似文王為紂所囚拘於羑里，故曰文王以之也。

Hui Dong explains that the commentary he cites refers to the passage from "Civilization" to "Youshi." The trigram坤 is taken as representing cultural refinement, and the second and fifth lines of坤 enter the trigram乾 to form Li, which represents the sun, so "Civilization" refers to Li. The "Zagua Transmission" states "Qian is strong and Kun is flexible," and the "Xugua Transmission" says "Kun is flexible," so "flexibility and compliance" refers to Kun. The part following "Three Similes of King Wen" is based on Yu Fan's interpretation: the third line is the position of the Three Grand Ministers, so it is used to compare with King Wen. The trigram坤 is taken as representing death and mourning, so "great difficulty" refers to Kun. Zheng Xuan says "Meng" is like "encounter." The line nine in the third position is within the trigram Kan, which represents prison, so the line nine is imprisoned within the prison of Kan, thus it is said to encounter great difficulty. The character "yi" is read as "like" according to Zheng Xuan and Xun Shuang. The line nine is imprisoned in the prison, just like King Wen was imprisoned by King Zhou in Youli, so it is said "King Wen was thus."

○「坤為」至「為奴」○坤為晦，虞義也。坤既死魄，故為晦。離為明而滅坤下，故晦其明。三應坤而在內卦，坤為大難，故云內難。三體坎，坎為志，以陽居三得正，故能正其志，似箕子仁人而為紂所奴，故云箕子以之。虞氏從俗說謂箕子為五臣，居天位，失其義矣。

The commentary below explains the passage from "Kun represents" to "as a slave." Kun takes the image of darkness, according to Yu Fan's interpretation: when the moon's brightness is entirely hidden, it is called the new moon. Li originally represents brightness, but it is extinguished beneath Kun, so it is said "to obscure its brightness." Nine in the Third corresponds to the outer trigram of Kun, yet it is located within the inner trigram, and since Kun represents great difficulty, it is said "internal difficulty." Nine in the Third is in the body of Kan, which takes the image of will. A yang line in the third position is in the correct place, so it can maintain its proper will, like Ji Zi, a benevolent person, who was reduced to slavery by King Zhou. Yu Fan followed the common interpretation, taking "Ji Zi" as Six in the Fifth, who held the position of a king as a subject, thus losing the original meaning.

家人，女正位乎內，男正位乎外。注：內謂二，外謂五。男女正，天地之大義也。注：乾為天，三動坤為地，男得天正於五，女得地正於二，故天地之大義也。家人有嚴君焉，父母之謂也。注：嚴，猶尊也。父母謂乾坤，乾為嚴，為君；坤為後，後亦君也，故曰父母之謂。《孝經》曰：親生之膝下，以養父母日嚴。

The Commentary on the Judgment says: "The hexagram of the Family, the woman holds the proper position within, and the man holds the proper position outside." Hui Dong explains: "Within" refers to the second line, "outside" refers to the fifth line. The Commentary on the Judgment says: "The male and female are properly positioned, this is the great principle of heaven and earth." Hui Dong explains: Qian represents Heaven, and when the third line moves, it becomes Kun, which represents Earth; the male receives the proper position of the heavenly way at the fifth line, and the female receives the proper position of the earthly way at the second line. Therefore, this is the great principle of heaven and earth. The Commentary on the Judgment says: "The family has a strict ruler, which refers to the parents." Hui Dong explains: "Strict" means respect. "Parents" refers to Qian and Kun: Qian takes the image of strictness and of a ruler; Kun takes the image of a queen, "queen" also meaning ruler. Therefore, this refers to the parents. The Classic of Filial Piety says: Affection arises from the parents' knees, and during the time of supporting and maintaining the parents, respect increases day by day.

父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。注：乾為父，艮為子，三五位正，故父父子子。三動時震為兄，艮為弟，初位正，故兄兄弟弟。震又為夫，巽四為婦，初四位正，故夫夫婦婦。傳曰：有天地然後有萬物，有萬物然後有男女。天地，父母也；女正位乎內，男正位乎外，男女也；有男女然後有夫婦，夫夫婦婦也；有夫婦然後有父子，父父子子也；有父子然後有君臣，嚴君之謂也。三動而兄弟具，上之三成既濟定，故家道正。九五王假有家，交相愛也，謂父子兄弟夫婦各得其正，故正家而天下定矣。

The Commentary on the Judgment says: "Parents are parents, children are children, brothers are brothers, and sisters are sisters, and the family will be properly ordered; when the family is properly ordered, the world will be at peace." Hui Dong explains: The trigram Qian represents the father, and the trigram Gen represents the son; the third and fifth lines are in the correct position, so the father fulfills his role as a father and the son fulfills his role as a son. When the third line changes, the trigram Zhen represents the elder brother, and the trigram Gen represents the younger brother; the first line is in the correct position, so the elder brother fulfills his role as an elder brother and the younger brother fulfills his role as a younger brother. The trigram Zhen also represents the husband, and the fourth line, the trigram Xun, represents the wife; the first and fourth lines are in the correct positions, so the husband fulfills his role as a husband and the wife fulfills her role as a wife. The "Sequence of Changes" says: After heaven and earth are formed, all things come into being; after all things come into being, there are men and women. Heaven and earth are the parents; "the woman is properly positioned within, and the man is properly positioned outside" refers to men and women; after there are men and women, there are husband and wife, which is "husband and wife are husband and wife"; after there are husband and wife, there are father and son, which is "father and son are father and son"; after there are father and son, there are ruler and subject, which is the idea of a strict ruler. When the third line changes, the image of brothers is complete, and when the top line descends to the third position, it becomes the "Already Completed" hexagram, and all six lines are in order, so the family is properly ordered. The line statement of the fifth line says, "The king comes to his family," and the Image Commentary says, "They love each other." This refers to father and son, brothers, and husband and wife each fulfilling their proper roles, so the family is properly ordered and the world is at peace.

疏：「內謂」至「謂五」○此王弼義也。王氏謂家人之義以內為本，故先說女，此望文為義耳。易氣從下生，是以彖傳之例皆先內而後外，亦以卦名家人，故先女而後男，如王氏之旨也。二五皆得正，故云正位。此男女亦是乾坤所成，故下雲男女正天地之大義也。○「乾」至「義也」○此虞義也。卦自來，故據乾。三動體坤，故坤為地。五於三才為天道，故男得天正於五；二於三才為地道，故女得地正於二。乾天坤地，故天地之大義也。

Hui Dong explains that he is commenting on the passage from "Inner Meaning" to "Called Five," following Wang Bi's interpretation. Wang Bi believes that the meaning of the hexagram "Family" is based on the inner aspect, so he first mentions the female, which is merely a misunderstanding of the text. The principle of the Book of Changes arises from the lower and moves upward, so the general rule in the Commentary on the Judgment is to first mention the inner and then the outer. Also, since the hexagram is called "Family," it first mentions the female and then the male, which exactly aligns with Wang Bi's meaning. Both the second and fifth lines are in their correct positions, hence the term "correct position." The male and female here are formed through the transformation of Heaven and Earth, so the following text says, "Male and female are correct, this is the great principle of Heaven and Earth." The following commentary is from "Heaven" to "Principle," following Yu Fan's interpretation: the original text below the phrase "This hexagram comes from" is missing the name of the original hexagram, meaning this hexagram has its origin, so it is explained based on Heaven. The line nine in the third position changes to form the body of the Earth, hence Earth is referred to as "Ground." The fifth position belongs to the heavenly aspect in the trinity of heaven, earth, and humanity, so the male receives the correct principle of the heavenly aspect in the fifth position; the second position belongs to the earthly aspect in the trinity, so the female receives the correct principle of the earthly aspect in the second position. Heaven is Heaven, Earth is Earth, hence this is the great principle of Heaven and Earth.

○「嚴猶」至「日嚴」○鄭注《大傳》曰：嚴猶尊也。《說卦》曰：乾天也，故稱乎父；坤地也，故稱乎母。故父母謂乾坤。君道威嚴，故乾為嚴。《說卦》曰：乾以君之。故乾為君。《泰》彖傳曰：后以裁成天地之道。《復》彖傳曰：后不省方。後皆指坤。《釋詁》曰：後，君也。乾父坤母，乾坤皆嚴君之義，故曰父母之謂。孟喜卦圖有十二闢卦，即乾坤十二畫闢君也，知乾坤皆為君也。《孝經》者，聖治章文，引之者，證母有嚴義，不特父也。

The passage explains the interpretation from "Yan You" to "Ri Yan." Zheng Xuan's commentary on the "Da Zhuan" states that "Yan" means respect. The "Shuo Gua" says that Qian represents Heaven, hence called "father"; Kun represents Earth, hence called "mother." Therefore, "parents" refer to Qian and Kun. The way of a ruler is to value authority, so Qian is taken as representing authority. The "Shuo Gua" says "Qian represents the ruler," so Qian is taken as the ruler. The "Tai" hexagram's commentary says "the ruler should complete the way of Heaven and Earth," and the "Fu" hexagram's commentary says "the ruler does not govern the regions," both instances of "hou" refer to Kun. The "Er Ya · Shi Gu" says "hou means ruler." Qian is father, Kun is mother, and both Qian and Kun contain the meaning of an authoritative ruler, hence it is said that this refers to parents. Meng Xi's hexagram diagram lists twelve ruling hexagrams, which are precisely the twelve hexagrams governed by Qian and Kun, showing that both Qian and Kun can be rulers. The cited text from the "Xiao Jing" is from the "Sheng Zhi Zhang," and it is cited to prove that mothers also have the meaning of respect, not only fathers.

○「乾」至「定矣」○覆述乾者，見一卦備有六戚也。五乾為父，三艮為子，亦謂艮也。父子得正，故父父子子。三動體震，震一索故為兄，艮三索故為弟。震初得正，故兄兄弟弟。震一夫之行，故為夫；四體巽為婦，夫婦位正，故夫夫婦婦。若然，上文男女指二五，此夫婦指初四者，上言天地，此言家道，義各有取也。以上皆虞義。

The passage explains that the commentary again refers to the trigram Qian to illustrate that within one hexagram, there are six kinds of familial relationships. The fifth line belongs to Qian, thus representing the father; the third line belongs to Gen, thus representing the son—here referring to Gen. Father and son each occupy their proper position, so the father fulfills the role of a father and the son fulfills the role of a son. When the line nine in the third position changes, it forms the trigram Zhen. Zhen is derived from Qian and Kanhaving one union, thus representing the elder brother; Gen is derived from Qian and Kanhaving three unions, thus representing the younger brother. The first line of Zhen is in the proper position, so the elder brother fulfills the role of an elder brother and the younger brother fulfills the role of a younger brother. Zhen has the image of a single man traveling alone, so it is taken as representing the husband; the fourth line belongs to Xun, thus representing the wife. Husband and wife each occupy their proper position, so the husband fulfills the role of a husband and the wife fulfills the role of a wife. According to this explanation, the male and female mentioned earlier refer to the second and fifth lines, while the husband and wife here refer to the first and fourth lines, because the earlier passage speaks in terms of heaven and earth, while this passage speaks in terms of family ethics, and each takes its own meaning as the main point. All of this is Yu Fan's view.

傳曰者，《序卦》文。漢儒以乾至離為上經，天道；咸至未濟為下經，人道也。故《序卦》自咸恆而下皆敘人事。有天地然後有萬物，虞彼注云：謂天地否也，謂否反成泰，天地，萬物化醇，故有萬物。有萬物然後有男女，注云：謂泰已有否，否三之上反正成咸，艮為男，兌為女，故有男女，家人有嚴君焉，父母之謂，故曰天地父母也。女正位乎內，男正位乎外，故曰男女也。有男女然後有夫婦，注云：咸反為恆，震為夫，巽為婦，故有夫婦也。有夫婦然後有父子，注云：謂咸上覆乾成，乾為父，艮為子，故有父子，家人之父父子子是也。有父子然後有君臣，家人之嚴君是也。三動體震為兄，艮為弟，故兄弟具，所謂兄兄弟弟也。

The commentary says "the transmission says," referring to the text of the "Sequence of Hexagrams." Han dynasty Confucian scholars divided the hexagrams from "Qian" to "Li" as the Upper Canon, discussing the way of Heaven; from "Xian" to "Wei Ji" as the Lower Canon, discussing the way of human beings. Therefore, the "Sequence of Hexagrams" from "Xian" and "Heng" onwards discusses human affairs. "When Heaven and Earth exist, then all things come into being," Yu Fan explains: this refers to the hexagram "Po" (non-communication between Heaven and Earth). When "Po" reverses to become "Tai" (communication between Heaven and Earth), Heaven and Earth interact, and all things flourish and become rich, thus giving rise to all things. "When all things exist, then there are men and women," Yu Fan explains: "Tai" already contains "Po," and the third line of "Po" moves upward to become "Xian," with "Gen" representing male and "Dui" representing female, hence the existence of men and women. "Family" says, "There is a strict ruler, which is called parents," so Heaven and Earth are referred to as parents. "Women are in the proper position within, and men are in the proper position outside," refers to the relationship between men and women. "When there are men and women, then there are husband and wife," Yu Fan explains: "Xian" reverses to become "Heng," with "Zhen" representing husband and "Xun" representing wife, hence the existence of husband and wife. "When there are husband and wife, then there are father and son," Yu Fan explains: the top line of "Xian" returns to "Qian" to form "Family," with "Qian" representing father and "Gen" representing son, hence the existence of father and son. "Family" says, "Strict father and son," which is exactly this meaning. "When there are father and son, then there are ruler and subject," the "strict ruler" mentioned in "Family" is exactly this meaning. The third line of "Xian" moves to form "Zhen" representing elder brother and "Gen" representing younger brother, thus the image of brothers is complete, which is what is called "elder brother and younger brother."

是以《繫下》云：天地之大德曰生。注云：天地爻也。聖人之大保曰位。注云：福德爻也。所謂父父子子也。何以守位曰人。注云：專爻也，助福德者故曰守位。所謂兄兄弟弟也。何以聚人曰財。注云：財爻也，與人同制之爻，故曰聚人。所謂夫夫婦婦也。理財正辭禁民為非曰義。注云：繫爻也，財所生者謂之鬼，吏制於福德，與福德為君臣。所謂嚴君也。一卦六爻備有六戚，家人卦具，故詳言之。三動受上，上之三，六爻位正，故成既濟定，所謂父父子子兄兄弟弟夫夫婦婦而家道正也。而其義在九五一爻，九五王假有家，王者以天下為家，而父子兄弟夫婦各得其正，正家而天下定，是言既濟之事也。

Therefore, the "Great Treatise" of the "Lower Transmission" says, "The great virtue of heaven and earth is to produce life." The old annotations say this refers to the "Heaven and Earth Lines." It says, "The great protection of the sage is position." The old annotations say this refers to the "Fortune and Virtue Line," which is also called "father and son." It says, "How can one maintain position? It is through people." The old annotations say this refers to the "Exclusive Line," because it supports fortune and virtue, so it is called "maintaining position," which is also called "brother and brother." It says, "How can one gather people? It is through wealth." The old annotations say this refers to the "Wealth Line," which is a line shared with people, so it is called "gathering people," which is also called "husband and wife." It says, "Managing wealth, clarifying words, and preventing people from wrongdoing is called righteousness." The old annotations say this refers to the "Binding Line," where what is generated by wealth is called the ghost. Officials are controlled by fortune and virtue, and together with fortune and virtue they form a relationship of ruler and subject, which is called "strict ruler." A hexagram originally has six lines, which correspond to six kinds of family relationships. The hexagram "Family" is most complete, so Hui Dong elaborates on it here. When the line nine in the third position moves and receives the top line, the top line descends to the third position, and all six lines are in their proper places, thus forming the hexagram "Already Completed" and achieving stability. This is what is meant by "father and son, brother and brother, husband and wife, and the family way is correct." The essence of this hexagram lies entirely in the line nine in the fifth position. The line nine in the fifth says, "The king comes to his family." The king treats the world as one family, and father and son, brother and brother, husband and wife each take their proper place, the family way is correct and the world is at peace—this is precisely what the formation of the hexagram "Already Completed" refers to.

睽，火動而上，澤動而下。注：二動之五體離，故火動而上；五動之二體兌，故澤動而下。二女同居，其志不同行。注：二女離兌也，坎為志，無妄震為行，巽為同，艮為居，二五易位，震巽象壞，故二女同居，其志不同行也。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。注：說兌麗離也，明謂乾，柔謂五，無妄巽為進，從二之五，故上行。剛謂應乾五伏陽，非應二也，與鼎五同義。

The Commentary on the Judgment says: "The hexagram of 'Strife,' fire moves upward and lake moves downward." Hui Dong's own note explains: when the second line moves up to the fifth position, it forms the structure of Li (Fire), which is associated with fire, hence fire has an upward nature; when the fifth line moves down to the second position, it forms the structure of Dui (Lake), which is associated with lake, hence lake has a downward nature. The Commentary on the Judgment also says: "Two women living together, their aspirations differ." His own note explains: "Two women" refer to Li and Dui; Kan represents aspiration, the trigram Zhen in the hexagram Wuwang represents movement, Xun represents harmony, and Gen represents dwelling; when the second and fifth lines exchange positions, the images of Zhen and Xun are disrupted, hence two women living together but with differing aspirations. The Commentary on the Judgment also says: "Joyful and attached to brightness, the flexible line advances upward, attains the center and corresponds with the strong, thus small matters are auspicious." His own note explains: "Joyful" refers to Dui, "attached to brightness" refers to Li; "brightness" refers to Qian, "flexible" refers to the sixth line in the fifth position; Xun in the hexagram Wuwang represents advancement, and the fifth line moving up to the fifth position indicates "advancing upward." "Strong" refers to the yang line that is concealed beneath the fifth line of Qian, not the correspondence with the second line. This is the same meaning as the fifth line in the hexagram Ding.

天地暌而其事同也。注：五動乾為天，四動坤為地，故天地睽。坤為事，五動體同人，故其事同也。男女暌而其志通也。注：四動艮為男，兌為女，故男女睽。坎為志，為通，故其志通也。萬物睽而其事類也。注：四動萬物出乎震，故萬物睽。坤為事，為類，故其事類也。睽之時用大矣哉。注：非義之常，故曰時用。

The Commentary on the Judgment says: "Heaven and Earth are separated but their affairs are the same." Hui Dong explains: When the line six in the fifth changes, the upper trigram becomes Qian, which represents Heaven; when the line nine in the fourth changes, the interacting trigrams form Kun, which represents Earth. Therefore, Heaven and Earth are separated. Kun takes the image of affairs, and when the line six in the fifth changes, it forms the structure of Tongren, so the resulting affairs are the same. The Commentary on the Judgment says: "Men and women are separated but their aspirations are communicated." Hui Dong explains: When the line nine in the fourth changes, it forms Gen, which represents male; Dui represents female. Therefore, men and women are separated. Kan takes the image of aspirations and also the image of communication, so their aspirations are communicated. The Commentary on the Judgment says: "All things are separated but their affairs are similar." Hui Dong explains: When the line nine in the fourth changes, all things emerge from Zhen, so all things are separated. Kun takes the image of affairs and also the image of categories, so their affairs are similar. The Commentary on the Judgment says: "The timing and application of Kui are great indeed." Hui Dong explains: This is beyond the scope of ordinary principles, so it is called "timing and application." (In the text, "kui" is a variant form of "kui," and in the annotations, it is written as "kui.")

疏：「二動」至「而下」○卦自無妄來，二上之五體離，離為火，故火動而上也；五下之二體兌，兌為澤，故澤動而下也。○「二女」至「行也」○此虞義也。二五易位，無妄為睽，震為行，巽為同，震巽體壞，故二女同居，其志不同行也。○「說兌」至「同義」○此虞義也。乾為大明，故明謂乾。《晉》彖傳曰：順而麗乎大明。此不言大明者，虞氏謂麗於晉，故不言大明也。柔謂五，五本二也，卦從無妄來，二之五，故上行。乾伏五下，六五得中而應，乾五之伏陽，故云得中而應乎剛。必知應乾五伏陽者，卦之二五皆失位，例變之正，若五柔應二剛，非法也，故云應乾五伏陽。五動之乾，二變應之，陰利承陽，故小事吉也。

Hui Dong explains: what he is commenting on is from "Two Movements" to "and below" in the annotation. This hexagram comes from the hexagram of Wuwang. When the second line moves up to the fifth position, it forms the structure of Li, which represents fire, so it says fire has an upward nature. When the fifth line moves down to the second position, it forms the structure of Dui, which represents a marsh, so it says a marsh has a downward nature. What follows is from "Two Women" to "movement," which adopts Yu Fan's interpretation: the second and fifth lines exchange positions, transforming Wuwang into Kui. Zhen represents movement, and Xun represents harmony. Now, the structures of Zhen and Xun are both broken, so it says two women living together have different aspirations. What follows is from "Speaking of Dui" to "same meaning," also adopting Yu Fan's interpretation: Qian represents great brightness, so "bright" refers to Qian. The Commentary on the Judgment of Jin says "smooth and attached to great brightness," but here it does not say "great brightness," and Yu Fan thinks this is because the attached element here is Jin, so the word "great" is omitted. "Soft" refers to the sixth line in the fifth position. Originally, the sixth line in the fifth position was the second line. Since this hexagram comes from Wuwang, the second line has moved up to the fifth position, so it is said to have moved upward. Qian is hidden below the fifth line. The sixth line in the fifth position is in the center and has a corresponding line, which corresponds to the hidden yang line in the fifth line of Qian, so it is said "to be in the center and to correspond with yang." The reason for determining that the corresponding line is the hidden yang in the fifth line of Qian is because both the second and fifth lines are out of their proper positions, and by convention they should change to return to their correct positions. If it were said that the soft line in the fifth position corresponds with the strong line in the second position, it would not be in accordance with the rules, so it is said that the corresponding line is the hidden yang in the fifth line of Qian. The sixth line moves to form Qian, and the second line moves again to correspond with it. A yin line is suitable to support a yang line, so small matters are auspicious.

○「五動」至「類也」○此皆虞義也。五動體乾，故乾為天；四動互坤，故坤為地。乾上坤下，象天地否，故曰天地睽。否終則傾，故其事同也。四動艮為男，兌為女，咸兩象易，故男女睽。異德合姓，故其志通也。五動乾為天，四動萬物出乎震，象無妄，萬物皆死，故萬物睽。時育萬物，故其事類也。俗說天地睽為天高地下，男女睽為男外女內，萬物睽為殊形各象，乃理之常，非睽之時用也。○「非義」至「時用」○天地男女萬物皆有乖違之象，非義之常，惟盡性之聖人能用以盡人性盡物性而贊化育，故曰大也。

The explanation below, from "Five Movements" to "Classified as Such," all follow Yu Fan's interpretation. When the line six in the fifth moves, the upper trigram becomes Qian, so Qian represents Heaven. When the line nine in the fourth moves, the interacting trigrams form Kun, so Kun represents Earth. Heaven is above and Earth is below, forming the image of "Non-Communication" (Hexagram 46), hence the description of Heaven and Earth being at odds. When "Non-Communication" reaches its extreme, it leads to overturning, hence the saying that the resulting events are the same. When the line nine in the fourth moves to form Gen (Mountain) as male and Dui (Lake) as female, this is equivalent to the reversal of the upper and lower trigrams in the Hexagram Xian (17), hence the description of male and female being at odds. When male and female of different surnames and different virtues form a marriage, hence the saying that their hearts and minds are in harmony. When the line six in the fifth moves to form Qian as Heaven, and the line nine in the fourth moves to cause all things to emerge from Zhen (Thunder), its image resembles Wuwang (Hexagram 25). Wuwang has the image of all things dying, hence the description of all things being at odds. However, the heavens can nurture all things according to the seasons, hence the saying that the events are similar. The common interpretation of "Heaven and Earth are apart" as Heaven being high and Earth being low, and "Male and Female are apart" as men working outside and women managing inside, and "All Things are apart" as differing shapes and different images, are all common sense, but not the meaning of the "Use of Time" in the Hexagram Kui. The explanation below, from "Not Righteous" to "Use of Time": Heaven, male and female, and all things all have images of being at odds, which cannot be confined by common principles. Only a sage who thoroughly understands the nature of things can use this to thoroughly understand human nature and the nature of things, and assist in the transformation of Heaven and Earth, hence the saying "Great."

寋，難也，險在前也。見險而能止，知矣哉。注：前謂三，離為見，艮為止，故見險而能止。知謂坤也，坤知阻，故知矣哉。寋利西南，往得中也。注：二動往居坤五，故得中。不利東北，其道窮也。注：天道窮於東北。利見大人，往有功也。注：二往應五，五多功，故往有功。當位貞吉，以正邦也。注：坤為邦，五當尊位正吉，群陰順從，故以正邦。寋之時用大矣哉。注：用當其時則濟，故大。虞氏謂坎月生西南而終東北，終而復始，以生萬物，故用大矣。

The Commentary on the Judgment says: "Jian, means difficulty, danger is before it. Seeing the danger and being able to stop, this is wisdom." "Jian" is a variant form of "Zhan." Hui Dong explains: "Before" refers to the Nine in the Third. The trigram Li represents seeing, and the trigram Gen represents stopping, so it means seeing danger and being able to stop. "Wisdom" refers to the trigram Kun, which can recognize danger, so this is wise. The Commentary on the Judgment says: "Jian is favorable to the Southwest, because going there attains the center." Self-explanation: The Nine in the Second moves forward and occupies the fifth position of Kun, so it is said to "attain the center." The Commentary on the Judgment says: "It is not favorable to the Northeast, because its path is exhausted." Self-explanation: The heavenly path ends in the Northeast. The Commentary on the Judgment says: "It is favorable to see a great man, because going forward brings merit." Self-explanation: The Nine in the Second moves forward and corresponds with the Nine in the Fifth. The fifth line has many achievements, so going forward brings merit. The Commentary on the Judgment says: "When the lines are in proper positions and the hexagram is maintained, it is auspicious, because it can govern the state properly." Self-explanation: The trigram Kun represents the state; the Nine in the Fifth is in the exalted position and is in proper position, thus it is auspicious. All the Yin lines are obedient to it, so it can properly govern the state. The Commentary on the Judgment says: "The use of Jian is great indeed." Self-explanation: Using it in accordance with the proper time can overcome difficulties, so it is said to be "great." Yu Fan, following the method of Najia stem assignment, says that the moon's image is born in the Southwest and ends in the Northeast, and it cycles continuously, thus generating all things, so its use is grand.

疏：「前謂」至「矣哉」○三在五前，又體坎，坎為險，故險在前。乾仁坤知，故知謂坤也。卦有坎艮，地險山川丘陵，艮為山陵，坎為水，坤德行恆簡以知阻，故知矣哉。尋六爻皆有蹇象，唯九五當位正邦，餘皆利止，見險而止之義也。○「二動」至「得中」○此荀義也。自內為往，二往居中，五為上中，故得中。○「天道」至「東北」○消息，艮在亥，又東北之卦，萬物成終，故天道窮於東北。

Hui Dong explains: what he is commenting on is the passage from "Before it was said" to "Alas!" This passage discusses the difficulty and danger in front of the third line, which is before the fifth line and is in the trigram Kan, which represents water and danger. Heaven represents benevolence, Earth represents wisdom, so "knowing" refers to Earth. This hexagram contains both Kan and Gen, which matches the Commentary on the Judgment of the Hexagram Kan, which says "the earth is dangerous, mountains, rivers, hills and ridges." Gen represents mountains and ridges, and Kan represents water. The Great Treatise says that the virtue of Earth is constant, simple, and able to know difficulties, so it says "knowing, alas!" Careful examination shows that all six lines have the image of difficulty, but only the fifth line is in the correct position and can properly govern the state. The other lines are all suitable for stopping, which is the meaning of stopping when encountering difficulty. The following commentary is from "Two lines in motion" to "attaining the center," which adopts the view of Xun Shuang: leaving the inner trigram is called "going," so the second line goes forward and occupies the central position. The fifth line is the center of the upper trigram, so it is said "attaining the center." The following commentary is from "Heaven's way" to "northeast": according to the method of the waxing and waning of the heavens, the position of Gen is at Hai, which is also the hexagram of the northeast. All things reach their end here, so it is said that Heaven's way ends in the northeast.

○「二往」至「有功」○此虞義也。○「坤為」至「正邦」○坤為邦，虞義也，已下荀義也。○「用當」至「大矣」○初象傳曰：宜待時也。亦以在寋家宜待時而動。《釋言》曰：濟，成也。用當其時則成，如二有功而五正邦，故大。虞氏已下亦據納甲，《參同契》曰：五六三十度，度竟復更始。故云終而復始也。

The following explanation covers the section from "Two going away" to "there is merit," which follows Yu Fan's interpretation. The following explanation covers the section from "Kun represents" to "governing the state," where Kun taking the image of a state is Yu Fan's view, and the sentence following this is based on Xun Shuang's interpretation. The following explanation covers the section from "appropriate timing" to "great indeed," where the "Image Commentary" for the first line says "should wait for the right time," because in a difficult situation, one should wait for the right opportunity before taking action. The "Er Ya · Xie Yan" says: "Ji, to complete." Using it at the appropriate time leads to success, for example, Nine Two achieves merit and Nine Five can govern the state, hence it is said "great." "Yu's school" below also follows the theory of assigning stems: The "Cantongqi" says that the fifth and sixth lines multiply to make thirty degrees, and when the degrees are completed, they start again, hence it is said "end and then begin again."

解，險以動，動而免乎險，解。注：險坎動震，震出險上，故動而免乎險。解利西南，往得眾也。注：坤為眾。無所往，其來復吉，乃得中也。注：中謂二五。有攸往夙吉，往有功也。注：五多功，據五解難，故往有功。天地解而雷雨作，雷雨作而百果草木皆甲宅。注：解二月，雷以動之，雨以潤之，故雷雨作。木實曰果，皮曰甲，根曰宅。乾為百果，震為草木，離為甲，艮為宅，萬物出震，故百果草木皆甲宅。荀氏謂解者震世仲春之月，草木萌牙，故甲宅也。俗作甲坼，古文宅壞字。解之時大矣哉。注：天地解之時故大。

The Commentary on the Judgment says: "The hexagram 'Release' signifies danger and movement; movement leads to escape from danger, hence release." Hui Dong explains: "Danger refers to Kan, and movement refers to Zhen; the movement of Zhen emerges above the danger of Kan, hence movement leads to escape from danger. The Commentary on the Judgment says: 'Release is favorable toward the southwest, for going in that direction brings support.' Hui Dong explains: 'Kun is taken as representing the people.' The Commentary on the Judgment says: 'If there is no direction to go, returning is auspicious, for it attains the center.' Hui Dong explains: 'Center refers to the second and fifth lines.' The Commentary on the Judgment says: 'If one goes forth early, it is auspicious, for going forth brings merit.' Hui Dong explains: 'The fifth line often brings achievements, relying on nine five to remove difficulties, hence going forth brings merit.' The Commentary on the Judgment says: 'When heaven and earth release their tension, thunder and rain arise; when thunder and rain arise, all fruits and grasses and trees sprout and take root.' Hui Dong explains: The hexagram 'Release' corresponds to the second month, when thunder arises to stir and rain arises to nourish, hence thunder and rain arise. The fruit on a tree is called 'guo', the outer skin of the fruit is called 'jia', and the root is called 'zhi'. Qian is taken as representing all fruits, Zhen as representing grasses and trees, Li as representing the skin, and Gen as representing the root; all things emerge from Zhen, hence all fruits and grasses and trees sprout and take root. Xun Shuang said the hexagram 'Release' belongs to the Zhen palace, corresponding to the middle of spring, when grasses and trees sprout, hence called 'jia zhi'. Common versions write 'jia che', which is due to the deterioration of the ancient character for 'zhi'. The Commentary on the Judgment says: 'The time of release is great indeed.' Hui Dong explains: This is the time when heaven and earth relax, hence it is grand.

疏：「險坎」至「乎險」○此虞義也。震為出，震動而出坎上，故動而免乎險，解之義也。○「坤為眾」○謂臨坤也。○「中謂二五」○二已之五得中，故四來成復也。○「五多」至「有功」○此荀義也。荀氏謂五位無君，二陽又卑，往據之者則吉，五多功，二據五而解坎難，故有功也。一說解反寋也，二據五而解寋難，義亦通也。

Hui Dong explains: what he is explaining is the passage from "dangerous water" to "to the danger" in the annotations, adopting Yu Fan's view: the trigram Zhen is taken as movement, and the movement of Zhen comes out from above the trigram Kan, thus saying movement leads to escaping from danger, which is the meaning of "Jie" (release). What follows is the explanation of "Kun represents the multitude": referring to the body of Kun in the hexagram Lin. What follows is the explanation of "the middle refers to the second and fifth lines": nine in the second line has already moved up to the fifth position and thus is in the middle, so the fourth line coming down forms the hexagram Fu. What follows is the explanation from "five has much merit" to "there is merit": adopting the view of Xun Shuang: Xun Shuang believed that the fifth position does not have a ruler, and although nine in the second line is a yang line, its position is low, so going to rely on the fifth position is auspicious; the fifth line has much merit, and nine in the second line relying on the fifth position removes the danger of Kan, thus there is merit. Another view is that Jie is the reversed hexagram of Qian, and nine in the second line relying on the fifth position removes the difficulty of Jian, which also makes sense.

○「解二」至「壞字」○解消息在二月，《漢書·五行志》曰：雷以二月出。雷動而雨隨之，故雷雨作，此虞義也。《說文》曰：果，木實也。宋衷注《說卦》曰：木實謂之果，草實謂之蓏。馬融謂桃李之屬是也。皮在外，故云甲；根在下，故云宅。宅，居也。此上鄭義也。乾為百，為木果，故乾為百果。震者木德，又為草莽，故為草木。甲者，孚甲，《月令》孟春，其日甲乙，鄭注云：時萬物皆孚甲，因以為日名。《三統曆》曰：出甲於甲。《說文》曰：甲，東方之孟，陽氣萌動，從木戴孚甲之象。是其義也。離剛在外，故為甲；艮為居，故為宅。萬物出乎震，百果草木甲宅之象也。

The passage explains the section from "Jie Er" to "Huai Zi." The "Jie" corresponds to the second month in the twelve message months. The "Han Shu · Wu Xing Zhi" states that thunder begins to sound in the second month. When thunder arises, rain follows, hence the saying "thunder and rain arise together" — this is Yu Fan's view. The "Shuo Wen" says, "Guo, the fruit of a tree." Song Zhong's commentary on "Shuo Gua" says that what grows on trees is called "guo," and what grows on grass is called "luo"; Ma Rong says this refers to peach and plum. The fruit's skin is on the outside, hence called "jia"; the roots and tendrils are below, hence called "zhi," meaning dwelling place — this is Zheng Xuan's view. The trigram Qian takes the image of "bai" and also represents fruit trees, hence Qian represents all fruits. The trigram Zhen belongs to the wood virtue and also takes the image of grassy growth, hence representing grass and trees. "Jia" is the same as "fu jia." The "Li Ji · Yue Ling" discusses the first month of spring, "its day is Jia and Yi," and Zheng Xuan's commentary says that at this time all things are in their "fu jia," hence the day is named "Jia." The "San Tong Li" says "emerging from jia on jia." The "Shuo Wen" says that "Jia" is the first of the east, where yang energy begins to stir, and the character shape takes the image of grass and trees with their seed shells. This is the same meaning. The trigram Li has a strong line on the outside, hence taking the image of "jia"; the trigram Gen takes the image of dwelling place, hence taking the image of "zhi." All things arise from Zhen, which is the image of the sprouting of the hundred fruits and grasses, with their "jia" and roots.

解，震宮二世卦，故荀氏謂解者震世。雷以二月出，萬物隨之而出，故仲春之月草木萌牙也。俗本甲宅作甲坼。案《說文》云：宅古文作。故云古文宅壞字，猶鄭氏注《檀弓》云衣為壞字也，字壞而為坼，作坼者，訛也。○「天地」至「故大」○解二月卦，天地解緩，萬物甲宅，故云大也。

The hexagram "Jie" is the second hexagram of the Zhen trigram, so Xun Shuang said that "Jie" belongs to the world of Zhen. Thunder sounds in the second lunar month, and all things follow it to emerge, hence in the middle of spring, grass and trees sprout. The common version writes "Jia zhai" as "Jia che". Checking the "Shuo Wen", it says that the ancient form of "zhai" was written in a certain shape—here the original text is missing the ancient character and could not be carved—so Hui Dong said that "che" is formed from the broken remains of the ancient character "zhai", just as Zheng Xuan's commentary on "Tan Gong" said that a certain character was formed from the broken remains of the character "yi". Once the character is broken, it becomes "che", and writing it as "che" is an error. The following commentary is from "Tian Di" to "Gu Da": "Jie" is the hexagram of the second lunar month. The qi of heaven and earth is relaxed and gentle, and all things sprout their roots, hence it is said "Da".

損，損下益上，其道上行。注：乾道上行。損而有孚，元吉無咎可貞，利有攸往，曷之用，二簋可用享，二簋應有時。注：時謂春秋也。損二之五，震二月，益正月春也；損七月，兌八月秋也。謂春秋祭祀，以時思之。艮為時，震為應，故應有時也。損剛益柔有時。注：謂冬夏也。二五已易成益，坤為柔，損上之剛益三之柔成既濟，坎冬離夏，故損剛益柔有時。損益盈虛，與時偕行。注：乾為盈，坤為虛，損剛益柔，故損益盈虛。謂泰初之上，損二之五，益上之三，變通趣時，故與時偕行。

The Commentary on the Judgment says: "The hexagram of 'Loss' indicates that by reducing the lower and benefiting the upper, the way moves upward." Hui Dong explains: "This refers to the movement of the trigram Qian (Heaven) upward." The Commentary on the Judgment also says: "When loss is accompanied by sincerity, it brings great good fortune without blame, and is favorable for going forward. What is used? Two bowls of food can be offered. Two bowls should be used at the right time." Hui Dong explains: "The term 'time' refers to the spring and autumn seasons." The hexagram of 'Loss' has the line Nine in the Second moving to the fifth position. The trigram Zhen (Thunder) corresponds to the second month, and the trigram Yi (Benefit) corresponds to the first month, both belonging to spring. The hexagram of 'Loss' corresponds to the seventh month, and the trigram Dui (Lake) corresponds to the eighth month, both belonging to autumn. This refers to the worship in spring and autumn, which should be carried out according to the proper seasons. The trigram Gen (Mountain) is used to represent time, and the trigram Zhen (Thunder) represents response, hence the phrase 'response has its time.' The Commentary on the Judgment says: "Loss of the strong and benefit to the weak occurs at certain times." Hui Dong explains: "This refers to winter and summer." After the second and fifth lines exchange positions, the hexagram becomes 'Benefit,' and the interrelated lines form the trigram Kun (Earth), which represents softness. Then, by reducing the strong line at the top and adding it to the soft line at the third position, the hexagram becomes 'Final Completion.' The trigram Kan (Water) represents winter, and the trigram Li (Fire) represents summer, hence loss of the strong and benefit to the weak occur at different times. The Commentary on the Judgment says: "Loss and gain, fullness and emptiness, all proceed in accordance with the time." Hui Dong explains: "The trigram Qian (Heaven) represents fullness, and the trigram Kun (Earth) represents emptiness. By reducing the strong lines and adding them to the soft lines, loss and gain, fullness and emptiness are achieved. This refers to the first line of the hexagram Tai moving upward to the top position to form the hexagram of 'Loss,' the second line of 'Loss' moving upward to the fifth position to form the hexagram of 'Benefit,' and the top line of 'Benefit' moving downward to the third position to form the hexagram of 'Final Completion.' Following the changes of the hexagrams to align with the proper time, this is what is meant by proceeding in accordance with the time."

疏：「乾道上行」○乾謂泰乾也，泰初之上乾為道，故乾道上行。○「時謂」至「時也」○此虞義也。時謂四時，春禘秋嘗，故謂春秋也。損二之五，以二簋享上，卦體震，兌二之五成益，故震二月，益正月春也；損七月，兌八月秋也。震兌，四正也；益損，消息也。春秋祭祀，以時思之，《孝經》文。《祭義》曰：春禘秋嘗，霜露既降，君子履之，必有悽愴之心；春雨露既濡，君子履之必有怵惕之心，如將見之。此以時思之之事。艮動靜不失其時，故為時；震同聲相應，故為應，謂上之三六爻相應也。

Hui Dong explains: what he is explaining is the sentence "The way of Qian moves upward." Here, "Qian" refers to the Qian element in the Tai hexagram. The first line of Tai moves upward to the top position. Since Qian is taken as the way, it is said that the way of Qian moves upward. What follows is an explanation from "When called" to "time," adopting Yu Fan's view: "time" refers to the four seasons. Spring sacrifice is called "Dì," and autumn sacrifice is called "Chang," so it refers to spring and autumn. The Nine in the Second of the Dun hexagram rises to the fifth position, using two thin vessels to offer sacrifices to the upper position. The hexagram has Zhen and Dui. When the second line rises to the fifth, it becomes Yi, so Zhen corresponds to the second month, and Yi corresponds to the first month, both belonging to spring; Dun corresponds to the seventh month, and Dui corresponds to the eighth month, both belonging to autumn. Zhen and Dui are the four cardinal trigrams, while Yi and Dun are the waxing and waning trigrams. "Spring and autumn sacrifices, thinking of them in season" is the original text from the Xiao Jing. The Ji Yi says: in spring, the Dì sacrifice is performed, and in autumn, the Chang sacrifice is performed. On autumn days, when frost and dew descend, the gentleman walks on them and feels a sense of sorrow; in spring, when rain and dew moisten the ground, the gentleman walks on them and feels a sense of alertness, as if about to see a relative. This is the specific practice of thinking of them in season. Gen's movement and stillness do not miss the right time, so it is taken as time; Zhen is the one that corresponds with the same sound, so it is taken as response, referring to when the top line descends to the third position, making the six lines correspond in pairs.

○「謂冬」至「有時」○此虞義也。冬夏謂既濟也。二五已易成益，中互坤，故坤為柔。損上九之剛以益六三之柔而成既濟，坎離四正卦，既濟坎上離下，坎冬時，離夏時，故損剛益柔有時。損先難而後易，故經言遄，傳又言時，疾貞者其義，有待者其時也。○「乾為」至「偕行」○此虞義也。十五乾盈甲，故乾為盈；月虛為晦，坤喪乙滅癸，故坤為虛。損乾剛以益坤柔，故損益盈虛。泰初之上成損，損二之五成益，益上之三成既濟，變通趣時，故與時偕行也。

The passage explains from "Winter" to "sometimes" using Yu Fan's interpretation: "Winter and Summer" refer to the hexagram "The Completion." After the second and fifth lines are exchanged, it becomes "The Gain," and the middle lines form the structure of the hexagram "Earth." Therefore, Earth represents softness. By reducing the strength of the top line and adding it to the third line, it becomes "The Completion." The hexagrams Kan and Li are the four cardinal trigrams. "The Completion" has Kan above and Li below. Kan represents winter, and Li represents summer, so reducing strength and adding softness occur at different times. "The Reduction" is difficult at first and easy later, so the classic text says "quickly" (from speed), and the commentary says "time" (waiting for the right time). Urging to maintain correctness is from the perspective of principle, while waiting for the right time is from the perspective of circumstances. The passage explains from "Heaven represents" to "travel together" using Yu Fan's interpretation: according to the method of assigning stems, when fifteen moons are full, Heaven's image is full at the stem Ji, so Heaven represents fullness. When the moon's light is completely gone, Earth is lost at the stem Yi and disappears at the stem Gui, so Earth represents emptiness. By reducing Heaven's strength and adding it to Earth's softness, it is said that reduction and increase are about fullness and emptiness. The hexagram "Great Passage" has its first line moving up to the top position to become "The Reduction," the second line of "The Reduction" moving up to the fifth position to become "The Gain," and the top line of "The Gain" moving down to the third position to become "The Completion." Following the transformation of the hexagram to suit the right time, it is said that they travel together with the time.

益，損上益下，民說無疆。注：上之初，坤為無疆，震為喜笑，以貴下賤，大得民，故說無疆矣。自上下下，其道大光。注：乾為大明，以乾照坤，故其道大光。或以上之初離為大光矣。利有攸往，中正有慶。注：中正謂五而二應之，乾為慶也。利涉大川，木道乃行。注：謂三動成渙，渙，舟楫象，巽木得水，故木道乃行也。益動而巽，日進無疆。注：震三動成離，離為日，巽為進，坤為無疆，日與巽俱進，故日進無疆。天施地生，其益無方。注：乾下之坤，震為出生，萬物出震，故天施地生。陽在坤初為無方，日進無疆，故其益無方矣。凡益之道，與時偕行。注：上來益三，四時象正，艮為時，震為行，與損同義，故與時偕行也。

The Commentary on the Judgment says: "The hexagram of Gain means that the superior gives to the inferior, and the people rejoice without limit." Hui Dong's self-commentary explains: the top line descends to the first position, and the trigram of坤 (Earth) takes the image of boundless expanse, while the trigram of震 (Thunder) takes the image of joy and laughter. When a person of high rank humbles himself to a low position, he gains great popular support, hence the people's joy is boundless. The Commentary on the Judgment says: "To act from above to below, its way is great brightness." Hui Dong's self-commentary explains: the trigram of乾 (Heaven) takes the image of great brightness, and with the brightness of乾 shining upon坤, its way is vast and bright. Some people think that the top line descending to the first position forms the trigram of离 (Fire), which represents light, hence the term "great brightness." The Commentary on the Judgment says: "It is advantageous to go somewhere, the middle and correct position brings good fortune." Hui Dong's self-commentary explains: "Middle and correct" refers to the nine in the fifth line, and the six in the second line corresponds with it; the trigram of乾 takes the image of good fortune. The Commentary on the Judgment says: "It is advantageous to cross a great river, the way of wood is then carried out." Hui Dong's self-commentary explains: this refers to the third line changing into the hexagram of涣 (Dispersal), which has the image of boats and rafts; the trigram of巽 (Wind) representing wood receives the trigram of坎 (Water), hence the way of wood is made possible. The Commentary on the Judgment says: "Gain is active and yielding, the sun advances without limit." Hui Dong's self-commentary explains: the third line of震 changes into the trigram of离 (Fire), which represents the sun; the trigram of巽 represents advancement, and the trigram of坤 represents boundlessness; the sun and巽 advance together, hence the sun advances daily without end. The Commentary on the Judgment says: "Heaven gives, Earth produces, its gain has no fixed direction." Hui Dong's self-commentary explains: the line of乾 descends into坤, and the trigram of震 represents emergence and production; all things emerge from震, hence Heaven gives its energy and Earth produces life. A yang line residing in the first position of坤 is "no fixed direction," and since the sun advances daily without end, its gain has no fixed place. The Commentary on the Judgment says: "The way of gain, follows the time." Hui Dong's self-commentary explains: the top line descending to benefit the third line, the image of the four seasons thus becomes correct; the trigram of艮 represents time, and the trigram of震 represents movement, sharing the same meaning as the hexagram of损, hence it follows the time.

疏：「上之」至「疆矣」○此以下皆虞義也。坤為地，故為無疆。上之初體震，震春喜樂，故為喜；笑言啞啞，故為笑。陽貴陰賤，坤為民，震初九以貴下賤，得坤民，故說無疆矣。○「乾為」至「先矣」○陽稱大，離為明，故乾為大明。坤陰晦冥，乾象盈甲，日月雙明，以乾照坤，故其道大光。或以上之三體離，乾為大，離為光，故為大光，義亦通也。○「中正」至「慶也」○五以中居正，故中正謂五。二正應五，故利有攸往。陽稱慶，故乾為慶也。

Hui Dong explains: what he is explaining is from "Shang zhi" to "Jiang yi" in this commentary, and from here on, it is Yu Fan's view. The hexagram of K'un takes the image of the earth, hence it is boundless. The top line descends to the first position to form the structure of Zhen: Zhen represents spring and has the meaning of joy, hence it takes the image of happiness. The hexagram statement of Zhen says "smiling and laughing," hence it takes the image of laughter. Yang lines are noble and Yin lines are humble, so K'un takes the image of the people. The initial line of Zhen, with a noble line, is placed in a humble position, thus gaining the people's support symbolized by K'un, hence the people's joy is endless. What follows is from "Qian wei" to "Xian yi" (the character "Xian" in the beginning and end should be "Guang"): Yang lines are called "Da," and Li takes the image of brightness, hence Qian is called "Da Ming." K'un belongs to Yin and is dark, while Qian, in the system of Najia, is full in the stem Jia, and the sun and moon shine together, with Qian's brightness shining over K'un, hence its way is vast and bright. Some people think that the top line descends to the third position to form the structure of Li, with Qian being "Da" and Li being "Guang," hence called "Da Guang" — this explanation is also reasonable. What follows is from "Zhongzheng" to "Qing ye": the nine in the fifth position resides in the central and correct position, hence "Zhongzheng" refers to the nine in the fifth; the six in the second and the nine in the fifth are in a correct correspondence, hence "beneficial to go somewhere." Yang lines are called "Qing," hence Qian takes the image of blessings and joy.

○「謂三」至「行也」○三動成渙，舟楫之利蓋取諸此，故渙，舟楫象。巽為木，坎為水，巽木得水而行，故木道乃行也。○「震三」至「無疆」○震三動體離，離為日，巽為進退，故為進。坤地為無疆，三動有巽，離象日，與巽俱進，故日進無疆也。

The passage explains from "Wèi sān" to "Xíng yě": The third line of nine (nine in the third line) changes to form the hexagram "Huàn." The advantage of boats and rafts mentioned in the Great Treatise is derived from this image. Therefore, the hexagram "Huan" has the image of boats and rafts. The trigram Xun represents wood, and the trigram Kan represents water. Wood can only move with water, so it is said that the way of wood is made to pass through. The passage then explains from "Zhèn sān" to "Wú jiāng": When the third line of Zhèn changes, it forms the trigram Li, which represents the sun. Xun originally represents both advance and retreat, but here only the aspect of advance is taken. Kūn represents earth, so it is said to be boundless. When the third line moves, the trigram Xun is present in the hexagram, and the trigram Li represents the sun. The sun and Xun both advance together, so it is said that progress is continuous without end.

○「乾下」至「方矣」○否乾為天，坤為地，陽主施，乾下之坤，是天施也。帝出乎震，故震為出；震春生月，三日生明，故為生。坤元萬物資生，萬物出震，故天施地生也。坤為方，故陽在坤初為無方，日進無疆與其益無方同義也。○「上來」至「行也」○下雲與損同義，益震為春，損兌為秋，上來益三成坎離象，坎冬離夏，故四時象具。互艮為時，震為行，損二之五益上之三，變通趣時，故與損同義。《損》彖傳曰：損益盈虛，與時偕行。是同義也。

The passage below explains from "Qian Xia" to "Fang Yi": In the hexagram "Pu," Qian represents Heaven and Kun represents Earth; yang is the one that gives, and when the lines of Qian descend into Kun, this is called "Heaven giving." The "Shuo Gu" says "The Emperor comes forth from Zhen," so Zhen is taken as emergence; Zhen represents the month of spring when the moon appears on the third day and light is born, so it is taken as birth. The "Tu Zhuan" of the hexagram "Kun" says "All things are born from this," and all things again come forth from Zhen, so it is said that Heaven gives its qi and Earth produces things. Kun is taken as square, so when a yang line is in the first position of Kun, it is called "without direction"; "the sun advances without limit" and "its benefit is without direction" are the same meaning. The passage below explains from "Shang Lai" to "Xing Ye": The following text says it is the same as "Sun." "Yi" has Zhen as spring, and "Sun" has Dui as autumn; when the top line comes down to increase the third line, it forms the images of Kan and Li. Kan represents winter and Li represents summer, so the images of the four seasons are complete. The mutual lines of Gen represent time, and Zhen represents movement; in "Sun," the second line rises to the fifth position, and in "Yi," the top line descends to the third position, both following the change of the hexagram to adapt to the proper time, so it is said to be the same as "Sun." The "Tu Zhuan" of the hexagram "Sun" says "Loss and gain, fullness and emptiness, go together with the time and move accordingly," which is the same meaning.

夬，決也，剛決柔也。注：乾決坤。健而說，決而和。注：健乾說兌也，以乾陽獲陰之和，故決而和。揚于王庭，柔乘五剛也。注：一陰乘五陽。孚號有厲，其危乃光也。注：三變離為光，危去上六陽乃光明。告自邑，不利即戎，所尚乃窮也。注：窮謂上，陽勝陰負，故所尚乃窮。利有攸往，剛長乃終也。注：乾體大成以決小人，終乾之剛，故乃終也。

The Commentary on the Judgment says: "The hexagram 'Gua' means 'decisive', referring to the decisive action of the strong overcoming the weak." Hui Dong explains: The strong of Qian overcomes the weak of Kun. The Commentary on the Judgment says: "It is strong and joyful, decisive and harmonious." His own note says: "Strong" refers to the lower trigram Qian, "joyful" refers to the upper trigram Dui; with the yang of Qian obtaining the harmony of yin, thus it is decisive without losing harmony. The Commentary on the Judgment says: "It is proclaimed in the royal court, because the yin is riding on five yangs." His own note says: one yin line is above five yang lines. The Commentary on the Judgment says: "Trustful proclamation brings danger, for its danger brings brightness." His own note says: when the line nine in the third changes, it becomes Li, which represents light; being mindful of danger and removing the upper six, the yang path then attains brightness. The Commentary on the Judgment says: "It is announced from the city, not favorable for military action, for what is esteemed has reached its end." His own note says: "End" refers to the upper six; yang prevails and yin is defeated, so what is esteemed ultimately comes to an end. The Commentary on the Judgment says: "It is favorable to go somewhere, for the strong has reached its completion." His own note says: the body of Qian has already fully developed, used to decisively remove the petty person; allowing the strong of Qian to finally achieve its purpose, thus it is said "it has reached its completion."

疏：「乾決坤」○此虞義也。乾剛坤柔故乾決坤。○「健乾」至「而和」○此虞義也。陽為陰施，故以乾陽獲陰之和，九五莧陸夬夬，是決而和也。○「一陰乘五陽」○一陰越五陽之上，宜決去之，故卦名夬也。○「三變」至「光明」○此荀虞義也。九五傳曰：中行無咎，中未光也。陽為陰弇，必危去上六陽乃光明也。○「窮謂」至「乃窮」○卦窮於上，故窮謂上。坤利行師，陽息之卦，陰道日負，故所尚乃窮也。○「乾體」至「終也」○此虞義也。陽息成乾，內外體備，故乾體大成。陽為君子，陰為小人，《雜卦》曰：夬決也，剛決柔也，君子道長，小人道消。故以決小人。四月乾成，卦終於上，終乾之剛，故乃終也。

Hui Dong explains: what he is explaining is the phrase "Qian decides Kun." He adopts Yu Fan's view: Qian line represents strength and Kun line represents softness, so Qian decides Kun. What follows is his explanation from "Jian Qian" to "er he," also adopting Yu Fan's view: yang gives and yin receives, so yang obtains the harmony of yin; the line statement of nine five, "Xian Lu Gua Gua," is decisive yet harmonious. What follows is his explanation of the phrase "yi yin cheng wu yang": one yin line is on top of five yang lines, it should be decided away, so the hexagram is named "Gua." What follows is his explanation from "san bian" to "guang ming": he combines the views of Xun Shuang and Yu Fan: the image commentary of nine five says "zhong xing wu jiu, zhong wei guang ye"; yang is covered by yin, so one must be cautious and remove upper six, only then will yang become bright. What follows is his explanation from "qiong wei" to "nie qiong": a hexagram is exhausted at the top line, so "qiong" refers to upper six. The hexagram Kun is suitable for military campaigns, while "Gua" is a hexagram of growing yang, yin retreats day by day, so what it values eventually comes to an end. What follows is his explanation from "qian ti" to "zhong ye": he adopts Yu Fan's view: yang grows and becomes Qian, both inner and outer parts are complete, so Qian's body is great. Yang is the gentleman, yin is the petty person; the "Za Gua Zhuan" says "Gua, decides, yang decides yin, the gentleman's way grows long, the petty person's way declines," so it is used to decide away the petty person. In the fourth month, Qian's body is completed, and a hexagram ends at the top line, so Qian's strength finally achieves its success, so it is said "nie zhong."

遘，遇也，柔遇剛也。勿用取女，不可與長也。注：以柔遇剛，不期而會，苟相遇耳，故不可與長。巽為長。天地相遇，品物咸章也。注：乾成於巽而舍於離，坤出於離，與乾相遇，南方離位，萬物章明也。剛遇中正，天下大行也。注：剛謂二，中正謂五，乾為天，復震為行，建午之月，陽氣盛大，故天下大行。遘之時義大矣哉。注：日長至，陰陽爭，死生分，故時義大。

The Commentary on the Judgment says: "The hexagram 'Gou' means meeting. 'Meeting' refers to a soft element meeting a strong one. 'Do not take a wife,' because she cannot be with you for long." — "Gou" is an alternate character for "Gou," and in Hui Dong's edition, it is consistently written as "Gou." Self-commentary: meeting a strong element with a soft one, without prior agreement, is merely an accidental encounter, so one cannot be with her for long. Xun takes the image of length. The Commentary on the Judgment says: "Heaven and Earth meet, and all things are clearly manifested." Self-commentary: according to the method of Najia stem assignment, Qian is completed at the position of Xun and stops at Li, while Kun comes from Li and meets Qian. Li is located in the southern position, where all things are clearly bright and evident. The Commentary on the Judgment says: "A strong element meets the center and correctness, and the world is greatly advanced." Self-commentary: "Strong" refers to Nine in the Second, and "center and correctness" refers to Nine in the Fifth. Qian represents Heaven, and the trigram Zhen in the hexagram Fu takes the image of movement. In the month of Ji Wu, the yang energy is most vigorous, so it is said that the world is greatly advanced. The Commentary on the Judgment says: "The meaning of the time of meeting is great indeed." Self-commentary: at this time, the day is longest, yin and yang contend, and life and death are divided, so the meaning of the time is grand.

疏：「以柔」至「與長」○桓八年《穀梁傳》曰：不期而會曰遇。以柔遇剛，不期而會，匪以禮接，故云苟相遇耳，此兼鄭義。巽為長，而云不可與長者，但遘消乾成坤，陽出復震，息至夬而陰道消亡，《說文》長從●，●倒亡也。夬之上六傳云：無號之凶，終不可長也。至此而倒●為亡，故云不可與長也。○「乾成」至「明也」○此荀義也。九家謂陽起子，運行至四月六爻成乾，巽位在巳，故言乾成於巽。既成轉舍於離，萬物皆盛大，坤從離出，與乾相遇，故言天地遇也。坤起於離，故從離出。離為明，萬物皆相見，故章明也。

Hui Dong explains that his commentary covers the passage from "with softness" to "and meeting with the strong." The "Guliang Commentary" on the eighth year of Duke Huan says that meeting without prior agreement is called "meeting." Meeting with softness and encountering strength, meeting without prior agreement, is not meeting with propriety, so it is merely a chance encounter—here he incorporates Zheng Xuan's view. The trigram Xun originally takes the image of length, but the annotation says "cannot meet with the long." This is because the hexagram Gou gradually consumes the body of Qian and forms Kun. Yang energy arises again from the trigram Zhen in the hexagram Fu, grows to the hexagram Guai, and at that point the yin energy disappears. The "Shuowen Jiezi" says the character "long" is composed of a certain component, and that component reversed becomes the character "wu" (loss). The "Xiangzhuan" of the sixth line at the top of the hexagram Guai says "no crying of misfortune, ultimately not able to be long." At this point, the component is reversed to become "wu," hence "cannot meet with the long." The following commentary covers the passage from "Qian is formed" to "bright," adopting the view of Xun Shuang. The Nine Schools of the Book of Changes hold that yang energy begins in the month of Zi, progresses through the months until it reaches the fourth month when all six lines form the body of Qian. Since Xun is located in the month of Si, Qian is formed in Xun. Once Qian is fully formed, it then stops at Li, and all things become flourishing. Kun arises from Li and meets with Qian, hence the saying that heaven and earth meet. Kun begins from Li, hence "arises from Li." Li takes the image of brightness, and all things meet here, hence bright and clear.

○「剛謂」至「大行」○陰消之卦，初陰繫二，二不以失位為嫌，故剛謂二。五以中居二，故中正謂五。乾為天，復震為行，建午之月，陽氣盛大用事，聖人南面而聽天下，嚮明而治，天子當陽，諸侯用命，故天下大行也。○「日長」至「義大」○日長至，陰陽爭，死生分者，《月令》仲夏文。夏至晝漏六十五刻，夜漏三十五刻，故日長至。鄭彼注云：爭者，陽方成，陰欲起也。蔡氏章句云：感陽氣而長者生，感陰氣而成者死，故死生分。分猶半也，言陽氣盛大之時，一陰始生於下，出陽知生，入陰知死，幾微之際，唯明君子而後知之，故遘之時義大也。

The passage being explained is from "Gang Wei" to "Da Xing": The hexagram "Gou" is one that signifies the decline of yin and the rise of yang. The yin of the initial line is attached to the nine in the second line, so the second line is not considered to be in an improper position. Therefore, "Gang" refers to the nine in the second line. The fifth line holds itself in the middle and is upright, so "zhongzheng" refers to the nine in the fifth line. Qian represents heaven. The hexagram "Fu" takes the image of movement, as does the trigram Zhen. In the month of Jia Wu, yang energy is strong and dominant. The sage faces south to govern, and the Son of Heaven resides in the yang position, while the feudal lords obey and carry out orders. Therefore, the world is in great movement. The passage being explained is from "Ri Chang" to "Yi Da": "When the day is longest, yin and yang contend, and life and death are divided" is a passage from the "Liji · Yueling" on the month of midsummer. On the day of summer solstice, the length of daylight is sixty-five measures, and the length of night is thirty-five measures, so the day is longest. Zheng Xuan explained that "zheng" refers to yang energy just having grown strong, while yin energy is about to arise. Cai Yong's "Zhangju" says: those who feel the yang energy grow live, and those who feel the yin energy form die, so "shengsi fen" means the division of life and death. "Fen" is like half, meaning that when yang energy is at its peak, a yin energy has already begun to arise from below. When something comes from yang, it is known to be alive; when it enters yin, it is known to be dead. These subtle changes are only perceived by the wise and discerning gentleman, so the significance of the time and meaning of the hexagram "Gou" is great.

萃，聚也，順以說，剛中而應，故聚也。注：坤為聚，順坤說兌，五以剛居中，二帥眾陰順說而從之，故聚也。王假有廟，致孝享也。注：享，享祀也，五至初有觀象，謂享，坤牛，故致孝享矣。利見大人亨，聚以正也。注：三四之正，故聚以正。用大牲吉，利有攸往，順天命也。注：坤為順，巽為命，三往之四，故順天命也。觀其所聚而天地萬物之情可見矣。注：三四易位成離坎，坎月離日，日以見天，月以見地，故天地萬物之情可見矣，與大壯咸恆同義。

The Commentary on the Judgment says: "Cui means gathering. It is due to the following of the earth and the joy of the lake, with a strong and central yang line that corresponds, hence gathering." Hui Dong explains: The earth takes the image of gathering; "following" refers to the earth, and "joy" refers to the lake. The nine in the fifth position, with a strong yang in the central position, is led by the six in the second, which brings all the yao of the yin to follow and be joyful in his service, thus achieving gathering. The Commentary on the Judgment says: "The king goes to the temple, to offer filial piety and sacrifices." Hui Dong explains: "Sacrifice" means worship. Counting from the fifth line to the first line contains the image of the Guan hexagram, hence saying "sacrifice." The earth takes the image of an ox, hence the ritual of filial piety and sacrifice. The Commentary on the Judgment says: "It is advantageous to see a great man, and the matter is harmonious, because gathering is done in a proper way." Hui Dong explains: The third and fourth lines change to become correct, hence gathering on the right path. The Commentary on the Judgment says: "Using great sacrifices is auspicious, and it is advantageous to go somewhere, because it follows the mandate of heaven." Hui Dong explains: The earth takes the image of following, and the wind takes the image of mandate. The sixth in the third position moves to the fourth position, hence following and bearing the mandate of heaven. The Commentary on the Judgment says: "Observing what is gathered, the truth of heaven and earth and all things can be seen." Hui Dong explains: The third and fourth lines exchanging positions form Li and Kan. Kan represents the moon, Li represents the sun. The sun appears in the sky, the moon appears on the earth, hence the truth of heaven and earth and all things can be seen. This is the same meaning as in the Da Zhuang, Xian, and Heng hexagrams.

疏：「坤為」至「聚也」○坤眾故為聚。內順外說，故順坤說兌。二正應五，九五剛中，六二引吉，帥其眾而應之，既順且說，故聚也。○「享享」至「享矣」○此虞義也。卦自觀來，五至初又有觀象。觀盥而不薦，明堂禘祀之卦，天子大廟即明堂也。郊禘用繭栗，故享，坤牛。唯聖人謂能饗帝，唯孝子謂能饗親，故致孝享矣。

Hui Dong explains: what he comments on is from "Kun as" to "gathering" in this passage. Kun takes the image of multitude, so it is called gathering. The inner trigram is smooth and the outer trigram is joy, so "smooth" refers to Kun and "joy" refers to Dui. The sixth line two and the ninth line five are in correct correspondence. The ninth line five is a strong yang line in the center; the line statement of the sixth line two says "leading to good fortune," leading the group of yin lines to correspond with the ninth line five. It is both smooth and joyful, so it can gather. What follows is from "xiang xiang" to "xian yi." He adopts Yu Fan's interpretation: this hexagram comes from Guan. Counting from the fifth line to the first line again includes the image of Guan. The hexagram statement of Guan says "washing but not offering," which originally is the hexagram of the bright hall and the ancestral sacrifice. The Son of Heaven's great temple is the bright hall. The sacrifices at the outskirts and the ancestral sacrifices use small oxen like a grain of millet, so it is called "xian" (sacrifice). Kun takes the image of an ox. Only a sage is worthy of sacrificing to the heavenly emperor, and only a filial son is worthy of sacrificing to his parents, so it is said that the rites of filial piety and sacrifice are fully practiced.

○「三四」至「以正」○此虞義也。三四失位變之正，故聚以正也。○「坤為」至「命也」○此虞義也。三往之四承五，坤為順，乾為天，巽為命，故順天命也。○「三四」至「同義」○此虞義也。三四易位有坎離象，離日見天，坎月見地，縣象著明，萬物見離，故天地萬物之情可見。大壯四之五，咸四之初，恆初二已正，四五復位，皆有離坎象，故云同義也。

The following explanation covers the passage from "San Si" to "Yi Zheng," adopting Yu Fan's interpretation: the third and fourth lines are out of their proper positions and change to return to their correct places, thus gathering together on the path of correctness. The following explanation covers the passage from "Kun Wei" to "Ming Ye," also adopting Yu Fan's interpretation: the sixth line of the trigram moves to the fourth position and above supports the ninth line of the fifth position; Kun takes the image of following, Qian represents Heaven, and Xun represents destiny, so it is said that following and bearing the mandate of Heaven. The following explanation covers the passage from "San Si" to "Tong Yi," still adopting Yu Fan's interpretation: by exchanging the positions of the third and fourth lines, the image of Kan and Li appears; with Li representing the sun appearing in the sky and Kan representing the moon appearing on the earth; the heavenly phenomena are high and clearly visible, and all things are revealed in Li, so the true nature of heaven and earth and all things can be seen. The hexagram Da Zhuang has the ninth line of the fourth position moving to the fifth position, Xian has the ninth line of the fourth position moving to the first position, Heng has the first and second lines already in their correct positions while the fourth and fifth lines each return to their original positions; these hexagrams all have the images of Li and Kan, so they share the same meaning.

柔以時升。注：柔謂坤五也，升謂二，坤邑無君，二當升五虛，震兌為春秋，二升坎離為冬夏，四時象正，故柔以時升也。巽而順，剛中而應，是以大亨。注：順坤也，二以剛居中而應五，故能大亨，上居尊位也。用見大人勿恤，有慶也。注：大人，天子，謂升居五見為大人。坎為恤，陽稱慶，群陰有主，無所服憂而有慶也。南征吉，志行也。注：二之五坎為志，震為行，故志行也。

The Commentary on the Judgment says: "The yielding (line) rises in due time." Hui Dong explains: "The yielding refers to the fifth line of the Hexagram of Earth, and 'rising' refers to the line Nine in the Second. The Hexagram of Earth takes the image of a city but lacks a ruler, so the line Nine in the Second should rise up to fill the vacancy of the fifth position. Within the hexagram, the trigrams Zhen and Dui represent spring and autumn, while the line Nine in the Second rising up to form Kan and Li represents winter and summer. Thus, the images of the four seasons are properly aligned, and this is why the yielding line rises in due time. The Commentary on the Judgment says: 'Flexible and yielding, strong and central with a response, thus great success is achieved.' Hui Dong explains: 'Yielding refers to the Hexagram of Earth. The line Nine in the Second, being a strong yang line in the central position, responds to the line Six in the Fifth, thus achieving great success. When it rises to the fifth position, it occupies a position of honor. The Commentary on the Judgment says: 'When you see a great person, do not worry, there is celebration.' Hui Dong explains: 'The great person refers to the Son of Heaven. The line Nine in the Second rising to the fifth position is seen as a great person. The trigram Kan represents worry and concern, while a yang line is called 'celebration.' When all the yin lines have a ruler, they have no worries and thus enjoy blessings. The Commentary on the Judgment says: 'A southern campaign is auspicious, because the will is carried out.' Hui Dong explains: The line Nine in the Second rising to the fifth position forms the trigram Kan, which represents will, and the trigram Zhen represents action. Therefore, the mind's will is carried out."

疏：「柔謂」至「升也」○此虞義也。乾剛坤柔，故柔謂坤五也。卦自臨來，無柔爻上升之義，故升謂二。坤稱邑，又臣道，故坤邑無君。陽實陰虛，故二當升五虛。六五貞吉升階，陰為陽作階，使二升五位，是柔以時升之義也。卦互震兌，震春兌秋，故震兌為春秋。二升五體坎離，坎冬離夏，故二升坎離為冬夏。震兌坎離為四正，故四時象正。升必以時，故柔以時升也。

Hui Dong explains that he is commenting on the passage from "柔谓" to "升也", adopting Yu Fan's interpretation. The line of Qian represents yang and the line of Kun represents yin, so "flexible" refers to the fifth line of Kun. This hexagram comes from the hexagram of "Approaching", which originally does not have the concept of a yin line rising. Therefore, "rising" refers to the line nine in the second position. The hexagram of Kun is called "city" and belongs to the category of ministers, so there is no ruler in the city of Kun. Yang lines are full and yin lines are empty, so the line nine in the second position should rise to fill the emptiness of the fifth position. The line statement of the sixth line five says "Zhen Ji, ascending steps", meaning that the yin line provides steps for the yang line, allowing the line nine in the second position to ascend to the fifth position. This is the meaning of "flexible lines rising at the right time." The hexagram contains the trigrams of Zhen and Dui, Zhen represents spring and Dui represents autumn, so Zhen and Dui represent spring and autumn. When the line nine in the second position ascends to the fifth position, it forms the body of Kan and Li, Kan represents winter and Li represents summer, so ascending becomes Kan and Li representing winter and summer. Zhen, Dui, Kan, and Li are the four cardinal trigrams, so they represent the four seasons. Ascending must be in accordance with the appropriate time, so flexible lines rise at the right time.

○「順坤」至「位也」○此荀義也。《說卦》：坤順也。內巽外坤，故云巽而順。剛中謂二，二應在五，故二以剛居中而應五。二以天德而居天位，故能大亨，上居尊位也。○「大人」至「慶也」○此荀義也。王肅曰：大人，聖人在位之目。故大人天子。坤為用，離為見，二升居五為大人，故用見大人。坎加憂為恤，凡言喜慶皆陽爻，故陽稱慶。坤虛無君，二升居五，故群陰有主，無所復憂而有慶也。○「二之」至「行也」○此虞義也。二之五體坎，故坎為志；互體震，故震為行。

The following explanation covers the passage from "Shun Kun" to "Wei ye," adopting Xu Shuang's interpretation: The "Commentary on the Hexagrams" states "Kun represents following." The inner trigram is Xun, and the outer trigram is Kun, hence it is said "Xun and following." "Gangzhong" refers to Nine in the Second. Nine in the Second corresponds to Six in the Fifth, so it is said that it has yang strength in the center and corresponds to the fifth position. Nine in the Second possesses Heavenly Virtue and ascends to the heavenly position, thus achieving great smoothness and success, moving upward to occupy the exalted position. The following explanation covers the passage from "Daren" to "Qing ye," also adopting Xu Shuang's interpretation: Wang Su said "Daren" is the term for a sage in office, so "Daren" refers to the Son of Heaven. Kun takes the image of use, Li takes the image of appearance, and Nine in the Second ascending to the fifth position becomes Daren, hence it is said "use and appearance of Daren." Kan has the image of added worry, so it takes the image of concern; all discussions of joy and celebration refer to yang lines, hence yang is called "Qing." The position of Kun is empty and without a ruler, but Nine in the Second ascending to the fifth position gives the yin lines a ruler, thus eliminating worry and achieving joy and celebration. The following explanation covers the passage from "Er zhi" to "Xing ye," adopting Yu Fan's interpretation: Nine in the Second ascending to the fifth position forms the body of Kan, so Kan takes the image of will; the mutual trigrams in the hexagram include Zhen, so Zhen takes the image of movement.

困，剛弇也。注：謂二五為陰所弇也。險以說，困而不失其所亨，其唯君子乎。注：險坎說兌，此本否卦，上之二，天地交，二之正，上下交，故困而不失其所亨。天地有常行，君子有常度，故唯君子乎。貞大人吉，以剛中也。注：謂五弇於陰，近無所據，遠無所應，體剛得中正居五位則吉無咎也。有言不信，尚口乃窮也。注：兌為口，上動乘陽，故尚口乃窮。

The Commentary on the Judgment says: "The hexagram 'Obstruction' signifies that the strong is covered." Hui Dong explains: this refers to the second and fifth lines, which are yang lines, being covered by yin lines. The Commentary on the Judgment says: "It is dangerous but joyful; in困境 one does not lose the way of harmony, this is perhaps the way of the gentleman." Hui Dong explains: "Danger" refers to Kan, "joy" refers to Dui. This hexagram originally comes from the hexagram "Opposition": the top line descends to the second position, thus heaven and earth communicate; the second line changes again and returns to its proper place, thus upper and lower communicate, so one can be inpredicament without losing the way of harmony. Heaven and earth have constant movement, the gentleman has constant principles, so it is said that only the gentleman can achieve this. The Commentary on the Judgment says: "The gentleman is auspicious, because of his strong and central position." Hui Dong explains: this refers to the fifth line being covered by yin lines, having no support nearby and no response from afar; but its nature is strong and healthy, it is in the central position and occupies the fifth position, so it is auspicious and will not make mistakes. The Commentary on the Judgment says: "Words without credibility, excessive talking leads to ruin." Hui Dong explains: Dui takes the image of the mouth, the top line changes and rises above the yang line, so emphasizing speech leads to ruin.

疏：「謂二」至「弇也」○此荀義也。弇，古文揜。○「險坎」至「子乎」○卦自否來，否天地上下不交，乾上之坤二，是天地交也；二變之正與五應，是上下交也。在困家而言亨，故云不失其所亨。天地不以遭困運而變其常行，君子不以遭困世而改其常度，君子取法天地，故云其唯君子乎。○「謂五」至「咎也」○此荀義也。五為上弇，故謂五雖弇於陰，四二皆陽爻，故近無所據，遠無所應，以其體剛得中正居五位則吉無咎，《鴻範》所謂用靜吉也。○「兌為」至「乃窮」○此荀義也。乾變為兌，兌為口，上九動而乘陽，故尚口乃窮，卦窮於上故也。

Hui Dong explains: what he is explaining is from "Wèi èr" to "Yǎn yě" in this passage, adopting Xun Shuang's view: "Yǎn" is the ancient form of "yǎn", meaning to cover or conceal. What follows is his explanation from "Xian kan" to "Zi hu": this hexagram comes from the hexagram "Pu". "Pu" is when heaven and earth are not in communication; the top line of heaven moves down to the second position of earth, thus heaven and earth communicate; nine two then changes again and returns to its proper place, and corresponds with nine five, thus upper and lower communicate. In a time of hardship, yet speaking of "heng" (smoothness), so it is said that one does not lose the way of heng. Heaven and earth do not change their constant movement because they meet hardship; a gentleman does not change his constant principles because he meets hardship; a gentleman takes heaven and earth as his model, so it is said that this is something only a gentleman can do. What follows is his explanation from "Wei wu" to "Jiu ye", also adopting Xun Shuang's view: nine five is covered by upper six, so although it is covered by yin, the fourth and second lines are both yang lines, thus there is no support nearby and no response from afar; but relying on its strong and healthy nature, being in the central position and in the fifth position, it can be auspicious without error - this is exactly the meaning of the "Shangshu · Hongfan" that being quiet and self-restrained brings good fortune. What follows is his explanation from "Dui wei" to "Nai qiong", still adopting Xun Shuang's view: heaven changes into dui, dui takes the image of the mouth; the top line changes and rises above the yang lines, so valuing words and speech leads to hardship, because a hexagram always reaches its limit at the top line.

巽乎水而上水，井。注：巽乎水謂陰下為巽也，而上水謂陽，上為坎也，木入水出，井之象也。井養而不窮也。注：兌口飲水，坎為通，往來井井，故養不窮也。改邑不改井，乃以剛中也。注：初之五以剛居中，故以剛中。無喪無得，往來井井，汔至亦未繘井，未有功也。注：二未變應五，故未有功。累其瓶，是以凶也。

The Commentary on the Judgment says: "Wood is in water and rises above water, like a well." Hui Dong explains: "Wood in water" refers to a yao (line) of yin in the lower position forming the trigram Xun (Wind); "and rises above water" refers to a yao of yang in the upper position forming the trigram Kan (Water). A wooden bucket is placed into water and water is drawn up, which is the image of a well. The Commentary on the Judgment says: "The well nourishes without end." Hui Dong explains: "The trigram Dui (Lake) takes the image of a mouth, which can be used to drink water; the trigram Kan (Water) takes the image of being open and unobstructed. People come and go to draw water, and the well water remains clear, so it nourishes people without being exhausted." The Commentary on the Judgment says: "Changing the city but not the well, because it is the yang in the middle." Hui Dong explains: The first line moves up to the fifth position, with yang yang in the middle position, so it is said "because of the strong yang in the middle." The Commentary on the Judgment says: "There is no loss and no gain, coming and going to the well, almost reaching the well but not yet drawing water from it, so there is no achievement." Hui Dong explains: The line nine in the second has not yet changed and has not yet corresponded with nine in the fifth, so there is no visible result. The Commentary on the Judgment continues: "Its vessel is broken, so it is dangerous." — "Liu" in the common version is "Ling"; the source text here breaks off, and the following annotations and commentaries are found in the subsequent text.

注：初二不變，則既濟之功不成，故凶。疏：「巽乎」至「象也」○此荀義也。巽為鹿盧，故木入；坎為泉，故水出。○「兌口」至「窮也」○此虞義也。互兌在坎下，故兌口飲水。○「初之」至「剛中」○初之五以剛居中，釋改邑之義；五之初不改井義，舉諸此矣。○「二未」至「有功」○此虞義也。五多功，二未變應五，故未有功。○「初二」至「故凶」○井以養人為功，初二變則井洌寒泉食，既濟功至，傳曰大成也；不變則雍漏行惻，無王明受福之事，故凶也。

Hui Dong's own commentary says: If the first line and the second line remain unchanged, the transformation of the Well hexagram into the Completed hexagram cannot be achieved, so it is judged as凶. In his own explanation, he says: The passage from "Xun hu" to "xiang ye" is based on Xun Shuang's view - Xun represents wood, symbolizing the water wheel used for drawing water, hence called "mu ru"; Kan represents spring water, hence called "shui chu". The passage from "dui kou" to "qiong ye" is based on Yu Fan's view - the mutual hexagram's Dui hexagram is located below the Kan water, Dui represents mouth, hence taking the image of the mouth approaching the water to drink. The passage from "chu zhi" to "gang zhong" explains: The first line rises to the fifth position, with a yang strong quality in the central position, which explains the meaning of "gai yi bu gai jing" in the hexagram statement, where "gai yi" refers to changing the city. The fifth line descends to the first position while the well remains unchanged, the meaning of "bu gai jing" can be fully understood from here. The passage from "er wei" to "you gong" is also based on Yu Fan's view - the fifth position is the position of many achievements, and the nine two has not yet changed to the correct position to correspond with the nine five, hence it is said "wei you gong". The passage from "chu er" to "gu xiong" explains: The function of the well is to nourish people. If the first and second lines change to the correct positions, there will be the situation of the nine five "jing lie, hanquan shi", thus completing the achievement of the Completed hexagram, hence the Image Commentary calls it "da cheng". If the two lines remain unchanged, the well will become blocked and leaky, resulting only in the lamentation of the nine three "wei wo xin ci", and there will not be the situation of the upper sixth "wang ming, bing shou qi fu", hence it is凶.

革，水火相息。注：息，長也。離為火，兌為水。繫曰「潤之以風雨」，風巽雨兌也。四革之正，坎見，故獨於此稱水也。二女同居，其志不相得曰革。注：二女，離、兌。體同人象，蒙艮為居，故二女同居。四變體兩坎，象二女有志。離火志上，兌水志下，故其志不相得。坎為志也。

The Commentary on the Judgment of the Hexagram of Revolution says: "Revolution is the mutual extinguishing of water and fire." Hui Dong explains in his own notes: "Xí" means growth and flourishing. The upper trigram is Li (Fire), and the lower trigram is Dui (Water). The Great Treatise of the Upper Transmission says, "It is moistened by wind and rain." Wind is taken as the trigram Xun, and rain is taken as the trigram Dui. The line Nine in the Fourth changes to become correct, and the image of Kan (Water) appears, so the Commentary on the Judgment only refers to "water" here. The Commentary on the Judgment also says: "Two women living together, their wills not in harmony, is called revolution." In his own notes, he explains that the term "two women" refers to Li and Dui. The hexagram of Revolution, from the first line to the fifth line, forms the image of Tongren (Union). The hexagram Meng (Youth), which is related to Revolution, contains Gen (Mountain), which represents stopping and dwelling, so it is said "two women living together." When the line Nine in the Fourth changes, two Kan trigrams appear in the hexagram, symbolizing that the two women each have their own will. Li (Fire) has an upward nature, so the will of the Li woman is upward; Dui (Water) has a downward nature, so the will of the Dui woman is downward. Therefore, it is said "their wills are not in harmony." In the Han dynasty interpretation of the Yi, Kan is taken as the image of "will."

巳日乃孚，革而信之。注：巳日乃革之。坎孚為信，故革而信之。文明以說，大亨以正，革而當，其悔乃亡。注：文明謂離，說兌也。大亨謂乾。四動成既濟定，故大亨以正革而當位，故悔乃亡也。

The Commentary on the Judgment says: "On the day of Si, faith is established, and change is made with trust." Self-commentary: It is only on the day of Si that change is implemented. The trigram Kan has the image of faith, and faith means sincerity, so change can then gain the trust of people. The Commentary on the Judgment also says: "Civilization with joy, great prosperity through correctness, change at the right time, and the regret is dispelled." Self-commentary: "Civilization" refers to the lower trigram Li, "joy" refers to the upper trigram Dui, "great prosperity" refers to the virtue of Qian. When the line Nine in the Fourth moves, all six lines are in their proper positions, forming the hexagram Ji Ji, and the structure of the hexagram becomes stable and unchanging. Therefore, it is said that great prosperity is achieved through correctness, and change occurs at the proper position, so the regret that should have existed is dispelled.

天地革而四時成。注：謂五位成乾為天，蒙坤為地。震春兌秋，四之正，坎冬離夏，則四時具。坤革而成乾，故天地革而四時成也。湯武革命，順乎天而應乎人。注：湯武謂乾，乾為聖人。天謂五，人謂三四。動順五應三，故順天應人。巽為命也。革之時大矣哉。注：革天地，成四時，誅二叔，除民害，天下定，武功成，故大矣哉。

The Commentary on the Judgment says: "Heaven and Earth change, and the four seasons are formed." The self-commentary explains: the upper trigram in the five positions can become Qian, which represents Heaven; the related hexagram Meng has Kun, which represents Earth. Zhen is in the East and governs Spring, Dui is in the West and governs Autumn; after nine four changes to the correct position, Kan is in the North and governs Winter, Li is in the South and governs Summer, and the four seasons are thus complete. The body of Kun changes to become the body of Qian, so it is said that Heaven and Earth change and the four seasons are formed. The Commentary on the Judgment also says: "The revolution of Tang and Wu follows Heaven and responds to people." The self-commentary explains: Shang Tang and King Wu of Zhou embody the virtue of Qian, and Qian also represents the sage. "Heaven" refers to nine five, and "people" refers to the third and fourth lines; when nine four moves, it follows above nine five and corresponds below nine three, so it is said to follow Heaven and respond to people. Xun has the image of "command," so it is called "revolution." The Commentary on the Judgment finally praises: "Revolution at the right time is great indeed!" The self-commentary explains: changing Heaven and Earth, forming the four seasons, eliminating the rebellion of Guan Shu and Cai Shu, removing the calamities of the people, and thus the world becomes stable, and military achievements are completed, so it is called great.

疏：「息長」至「水也」○此虞義也。息讀為消息之息，故云長也。兌為坎半象，故為水。坎為川，川雍為澤，故為澤雲。繋曰潤之以風雨者，上繫文。昭元年春秋傳曰：「六氣陰陽，風雨晦明也。」賈逵、服虔以為風東方，雨西方，兌正西，故云風巽雨兌也。兌言澤而稱水者，卦無坎象，四革之正，坎兩見，故不曰澤而曰水也。

From the commentary: the passage from "息长" to "水也" adopts Yu Fan's interpretation. The character Xi is read as the same Xi as in "xiaoxi" (waxing and waning), meaning growth and proliferation, so the annotation explains it as "long". The trigram Dui is a half-image of Kan, since Kan contains one yang line, and the lower two lines of Dui are the same as the lower half of Kan, so Dui can take the image of water. Kan represents flowing water, and when flowing water is blocked, it forms a marsh, so Dui also represents a marsh. The annotation cites "The Great Treatise says: 'It is moistened by wind and rain.'" This is found in the "Great Treatise" section of the "Book of Changes." The "Spring and Autumn Annals: Zuo Tradition" records the words of Yi He in the first year of Zhao Gongyuan: "Six elements, namely yin, yang, wind, rain, darkness, and brightness." Jia Kui and Fu Qian believed that wind belongs to the east and rain to the west, and since Dui is located in the west, wind is associated with Xun and rain with Dui. Dui is usually called "marsh," but here it is called "water," because the hexagram of Revolution does not contain the trigram Kan. When line nine in the fourth position changes to the correct position, the hexagram contains two instances of the trigram Kan, so the "Commentary on the Judgment" does not say "marsh" but "water."

○「二女」至「志也」○此虞義也。離中女，兌少女，故云二女。離兌初至五體同人，蒙艮為居，故二女同居，謂同在革家也。四變體兩坎象，坎為志，兩坎為兩志，故云二女有志。火動而上，故離火志上；澤動而下，故兌水志下。二女各有志，故其志不相得，是水火相息而更用事之義也。

From "two women" to "their aspirations" this passage also adopts Yu Fan's interpretation. The "Say on the Hexagrams" takes Li as the middle woman and Dui as the young woman, hence calling them "two women." The Revolution hexagram has Li below and Dui above. Counting from the first line to the fifth line, the interacting trigrams form the Hexagram of Mutual Harmony. The complementary Hexagram of蒙 contains Gen, which represents dwelling, so it is said "two women living together," referring to the two women residing within the Revolution hexagram. When the fourth line changes, two Kan trigrams appear in the hexagram. Kan represents "aspiration," so two Kan trigrams indicate two aspirations, hence "two women each have their own aspirations." Fire is dynamic and rises upward, so the aspiration of the Li woman rises upward;泽 is dynamic and flows downward, so the aspiration of the Dui woman tends downward. The aspirations of the two women are opposite, hence it is said "their aspirations do not harmonize," which precisely reflects the mutual waxing and waning of water and fire, and the alternating dominance of the two elements.

○「巳日」至「信之」○巳日謂二，孚謂三。二應五，巳日乃革之，順乎天也；三孚五革，言三就有孚，應乎人也。五坎孚為信，故革而信之。○「文明」至「亡也」○此虞義也。坤為文，離之文坤也。離嚮明，故文明謂離。說謂兌也。元，大也；貞，正也。四動剛柔正而位當，故大亨以正。四不當位，宜有悔也，動得正，故云革而當其悔乃亡也。

From "巳日" to "信之" this section: "巳日" refers to the Second line, and "孚" refers to the Third line. The Second line corresponds with the Fifth line above it, and the change is implemented on the day of巳, which is in accordance with the heavenly way. The Third line and the Fifth line are in mutual trust and work together to accomplish the change. The line statement of the Third line says "Revolutionary words are thrice refined, there is trust," which is in accordance with the people's hearts. The Fifth line is in the body of Kan, which has the image of trust. Trust is called "信," so the change is made to gain people's trust. From "civilization" to "perishing" this section: following Yu Fan's interpretation. The Earthly element has the image of cultural splendor, and the cultural splendor of Li comes from its connection with the Earthly element through mutual transformation. Li is also the trigram of brightness, so "civilization" refers to Li. "说" is the joy of Dui. The hexagram statement "Great beginning, great prosperity, advantageous to be still, correct" is interpreted as "Great" meaning great, and "贞" meaning correct. When the Fourth line moves, the yin and yang elements return to their proper positions and the line positions are appropriate, so it is said "Great prosperity with correctness." The Fourth line originally has a yang in a yin position, which is improper, and thus should bring regret; but after one movement it becomes correct, so the change brings proper position, and regret is thus eliminated.

○「謂五」至「成也」○此虞義也。五體乾，故五位成乾為天；蒙體坤，故蒙坤為地。蒙又體震，革體兌，故震春兌秋。四動成坎，故四之正，坎冬離夏，則四時具也。蒙為革，故坤革而乾成。乾天坤地，故云天地革而四時成也。

From "speaking of five" to "completion," this passage adopts Yu Fan's interpretation. The upper trigram of nine five can form Qian, so the fifth position completes Qian and represents Heaven; the adjacent hexagram Meng contains the trigram Kun, so Meng's trigram Kun represents Earth. The hexagram Meng also contains the trigram Zhen, and the hexagram Ge contains the trigram Dui. Zhen governs spring and Dui governs autumn. When nine four moves, it becomes Kan, so after the fourth line changes, Kan represents winter and Li represents summer. Thus, the four seasons are complete. Meng transforms into Ge, meaning the trigram Kun changes into the trigram Qian; Qian represents Heaven and Kun represents Earth, so Heaven and Earth change and the four seasons are formed.

○「湯武」至「命也」○此虞義也。乾為君，故湯武謂乾；聖人謂乾，五陽得位為聖人，故乾為聖人。二巳日乃革之，二正應五，故天謂五；三革言三就，故人謂三。四動，六爻皆正，故順五應三，謂四順五、上應三也。或謂皆指上，革道成於上，彖傳順以從君，是順五之事，義亦得通。

From "Tang and Wu" to "destiny" this passage adopts Yu Fan's interpretation. The trigram Qian represents the ruler, so the virtue of Qian is used to refer to Shang Tang and Zhou Wu; the sage also takes the image of Qian, with nine five, a yang line in a yang position and thus in the correct position, which is exactly the position of the sage, so Qian represents the sage. The line statement of nine two, "on the fourth day it is changed," nine two is in the correct position and corresponds to nine five above, so the "heaven" in "following heaven" refers to nine five; the line statement of nine three, "three confirmations of change," so the "people" in "responding to people" refers to nine three. Nine four moves once, all six lines are in the correct position, thus above it follows nine five and below it corresponds to nine three, that is, four follows five and corresponds to three. Some people believe that "following heaven and responding to people" both refer to upper six: the way of change is realized in the upper position, upper six "small person changes face, follows the ruler," which is exactly following nine five, this interpretation is also reasonable.

天行健，君子以自強不息。注：消息之卦，故曰天行。乾健也，故曰天行健。君子謂三。乾健故強。天一日一夜過周一度，君子莊敬日強，故自強不息。子路問強，子曰：「南方之強與？北方之強與？抑而強與？」而強即自強也。易備三才，至誠無息，所以參天地與。

The Image Commentary says: "Heaven's movement is vigorous, and the gentleman should thus be self-renewing without ceasing." Hui Dong explains: Qian is the fundamental hexagram of the twelve changing hexagrams, and the yang energy is constantly moving, hence it is called "Heaven's movement." The "Say on the Hexagrams" explains Qian as "vigorous," so it is combined as "Heaven's movement is vigorous." Here, the term "gentleman" refers to Nine in the Third. Since the virtue of Qian is strong and vigorous, it can be strong. The celestial sphere moves more than one degree in a day and night compared to the entire sky; similarly, the gentleman remains upright and cautious, and his virtue and achievements become stronger day by day, hence it is said "self-renewing without ceasing." The "Book of Rites · Doctrine of the Mean" records that Zilu asked about strength, and Confucius asked him back: "Is it the strength of the south, the strength of the north, or your own strength?" The "er" in "er qiang" is "er," meaning "you," so "er qiang" refers to self-strengthening. The Zhou Changes encompass the three principles of heaven, earth, and humanity, and the virtue of sincerity is constantly in motion, which is precisely the basis for the gentleman to be ranked alongside heaven and earth as the third.

疏：剝彖傳曰「君子尚消息盈虛，天行也」，乾坤消息之卦，故曰天行。乾健，說卦文，以天之運行為言，故不曰乾而曰健雲也。乾鑿度有一聖、二庸、三君子之目：一聖，初九也，得正故聖人；二庸，九二也，失正故庸人；三君子，九三也，得正故君子也。

Self-explaining says: The Commentary on the Judgment of the Hexagram of Splitting explains "the gentleman values the waxing and waning, the full and empty, which is the way of heaven." Qian and Kun are the fundamental trigrams of the twelve trigrams of waxing and waning, so the Image Commentary refers to "the way of heaven." As for "Qian, meaning vigorous," this comes from the "Commentary on the Changes." Here, the statement is made about the movement of the heavenly body, so instead of directly mentioning "Qian," it uses "vigorous." The "Commentary on the Changes and the Mandate of Heaven" divides the lower three lines of Qian into one sage, two common people, and three gentlemen: the line initial nine is "one sage," because a yang line is in a yang position and is correct, so it is called a sage; the line nine in the second is "two common people," because a yang line is in a yin position and is incorrect, so it is called an ordinary person; the line nine in the third is "three gentlemen," because a yang line is in a yang position and is correct, so it is called a gentleman. The gentleman mentioned in the Image Commentary refers specifically to the line nine in the third.

虞注說卦云「精剛自勝，動行不休，故健」，乾健故強。太玄凖之以強，強亦健也。天一日一夜過周一度，此虞義也。周天三百六十五度四分度之一，在天成度，在歷成日。天一日一夜過周一度，日亦一日一夜起度端終度端，在天為不及一度，是天為健。樂記曰「著不息者天也」，君子法天之行，莊敬日強，故自強不息也。

Yu Fan's commentary on "Shuo Gua" says: "It is refined, pure, strong, and capable of self-overcoming; it continues to move without ceasing, thus it is called 'Jian' (Strength)." The virtue of Qian (Heaven) is strong and vigorous, so it is said to be strong. Yang Xiong's "Tai Xuan" pairs "strong" with Qian, showing that "strong" is equivalent to "Jian." The statement "Heaven passes through one degree in a day and night" originates from Yu Fan. The entire celestial circle consists of 365 and 1/4 degrees. In terms of the heavens, this is expressed as "degrees," while in terms of the calendar, it is expressed as "days." In one day and night, Heaven moves through more than one degree; the Sun, however, moves from the beginning of one degree to the end of the same degree in one day and night, thus moving one degree less relative to the heavens. This shows that Heaven's movement is the most vigorous and strong. The "Liji · Le Ji" says, "What does not cease is Heaven." The gentleman emulates Heaven's movement, being solemn, cautious, and diligent, thus his virtue grows stronger day by day. Therefore, it is said, "Self-strengthening without ceasing."

引中庸者，證自強之合於中和也。子路問強，夫子反詰之曰「抑而強與」，而，女也，因告之曰「故君子和而不流，強哉矯；中立而不倚，強哉矯」，是強有中和之義。君子法天之健，合於中和，即至誠之無息也。

The commentary cites the "Doctrine of the Mean" to demonstrate that "self-strengthening" is in harmony with the way of moderation and balance. When Zilu asked what strength meant, Confucius turned the question back to him, saying "Is it you who are strong?" Then he told him: "A gentleman is harmonious but not yielding; that is true strength! He stands in the middle without leaning to one side; that is true strength!" This shows that the concept of "strength" itself contains the meaning of moderation and balance. A gentleman emulates the heavens' vigorous and strong nature while also adhering to the principle of moderation and balance, which is the state of the highest sincerity described in the "Doctrine of the Mean."

故又取三才之說以申之。乾坤諸卦之祖，而象皆稱君子者，以君子備三才。故荀子王制篇曰：「天地者生之始也，禮義者治之始也，君子者禮義之始也。為之，貫之，積重之，致好之，君子之始也。故天地生君子，君子理天地，君子天地之參也。」孟子曰：「夫君子所過者化，所存者神，上下與天地同流。」皆言君子參天地之事，趙岐注云「君子通於聖人」是也。

Therefore, Hui Dong further explained the concept of the Three Powers. Qian and Kun are the ancestors of all hexagrams, yet the Image Commentary refers to them all as "junzi" (gentleman), because the gentleman possesses the virtues of the Three Powers: heaven, earth, and humanity. The "Wangzhi" chapter of the "Xunzi" states: "Heaven and earth are the beginning of nurturing all things; rites and morality are the beginning of political and educational governance; the gentleman is the beginning of rites and morality. Practicing, connecting, accumulating, and cherishing rites and morality are the beginning of the gentleman. Thus, heaven and earth give rise to the gentleman, the gentleman governs heaven and earth, and the gentleman is ranked alongside heaven and earth as the third power." The "Jin Xin Shang" chapter of the "Mengzi" says: "Where the gentleman goes, people are naturally influenced; where the gentleman's mind dwells, virtue is subtly transformative, and the gentleman moves in harmony with heaven and earth above and below." These statements all refer to the gentleman's role in participating in and assisting heaven and earth. Zhao Qi's commentary on this passage, saying "the gentleman is in harmony with the sage," precisely conveys this meaning.

潛龍勿用，陽在下也。注：陽在下，故勿用。見龍在田，德施普也。注：二升坤五，臨長群陰，德施於下，無所不徧。終日乾乾，反復道也。注：反覆天道，原始及終。或躍在淵，進無咎也。注：陽道樂進，故進無咎。

The Image Commentary says: "A hidden dragon should not be used, for the yang line is still in the lowest position." Self-commentary: The yang line is still in the lowest position, so it is not yet suitable for action. "A dragon appears on the field, its virtue is widespread." Self-commentary: The Nine Two has ascended to the fifth position of the坤 (Earth) trigram and becomes the ruler, overseeing and governing the multitude of yin lines, spreading its virtue downward, reaching everywhere. "All day long the dragon toils, moving back and forth along the path." Self-commentary: Moving back and forth along the heavenly path, it thoroughly investigates the beginning of all things and extends to their end. "Perhaps leaping in the abyss, advancing without blame." Self-commentary: The nature of yang is to advance, so advancing does not lead to fault.

飛龍在天，大人造也。注：造，作也。天者首事造制，大人造作，見居天位，聖人作而萬物覩，是其義也。忼龍有悔，盈不可久也。注：乾為盈，忼極失位，降為三公。天道虧盈，故不可久。用九，天德不可為首也。注：天德，乾元也。萬物之始莫能先之，故不可為首。

The Image Commentary says: "A dragon soars in the heavens, which is the virtue of the great man." The self-commentary explains: "To 'create' means to initiate or to establish. Heaven is the beginning of all things and creates all things; when a great man initiates something, it is manifested in the position of the Son of Heaven, which is the Nine in the Fifth. The Wenyan says, 'When the sage acts, all things become visible,' which is exactly this meaning. 'A dragon in exaltation has regret, for fullness cannot last.' The self-commentary explains: When the virtue of Heaven is full, the Nine at the Top reaches its extreme and loses its position, and should descend to take the position of the Three Grand Ministers. The way of Heaven is that fullness must be followed by loss, so fullness cannot last. 'Using all nines, the virtue of Heaven cannot be first.' The self-commentary explains: 'The virtue of Heaven' is the Qian Yuan. Qian Yuan is the origin of the creation of all things, and nothing can be before it, so it cannot be first."

疏：「陽在」至「勿用」○陽謂龍，下謂潛。以象言之曰潛龍，以消息言之曰陽在下也。陽尚在下故，曰勿用。○「二升」至「不徧」○此荀義也。益彖傳曰「天施地生」，是陽主施。晉語曰「臨長晉國」，韋昭注云：「臨，監也；長，帥也。」二升坤五為君，臨長群陰，體純能施，德博而化，故德施普。普，徧也。

Self-explaining: From "Yang in position" to "Not to be used" ○ "Yang" refers to the dragon, "down" refers to concealment. In terms of symbolic imagery, it is called "the hidden dragon," and in terms of the cycle of yin and yang, it is called "Yang is in the lower position." Since the Yang energy is still in the lower position, it is said "Not to be used." From "the second line ascends" to "not yet widespread" ○ Based on Xun Shuang's interpretation. The "Commentary on the Judgment" of the "Benefit" hexagram speaks of "Heaven gives and Earth produces," indicating that giving is the duty of Yang. The "Guoyu · Jin Yu" mentions "governing the state of Jin," with Wei Zhao's annotation: "Ling means supervision, and zhang means leadership." The second line ascends into the five positions of the坤 (Earth) trigram, becoming the ruler, supervising and leading all the Yin lines. The乾 (Heaven) trigram is entirely Yang and capable of giving, with broad virtue and ability to nurture, thus it is said "virtue is widespread." "Wan" means to be widespread.

○「反覆」至「及終」○此乾寳義也。卦有反覆，如反泰為否、反否為泰之類是也。唯乾坤坎離，反覆不衰，故云反覆天道。經曰「終日乾乾夕惕若夤」，文言曰「知至至之，知終終之」，是通乎晝夜之道而知者，故云原始及終。○「陽道」至「無咎」○此荀義也。乾鑿度曰「陽動而進」，故樂進居五得中，故無咎也。

From "reversal" to "reaching the end," this is based on Ganbao's view. A hexagram may have a reversed relationship, for example, the hexagram Tai reversed becomes the hexagram Po, and the hexagram Po reversed becomes the hexagram Tai, and so on. However, only the four hexagrams Qian, Kun, Kan, and Li remain unchanged when reversed, their virtues not declining, thus it is said "reversal follows the way of heaven." The line statement of the third line says "all day long working diligently, at night remaining vigilant as if something were approaching," and the Wenyan says "knowing the arrival and arriving, knowing the end and ending." This is exactly the understanding of the way of day and night, so the annotation says "originating and reaching the end." From "Yang's way" to "no blame," this is based on Xun Shuang's view. The "Qian Zao Du" says "Yang moves and advances," so Yang is pleased to advance, thus attaining the fifth position and being in the center, thus not committing any fault.

○「造作」至「義也」○此荀義也。釋詁曰「作造為也」，是造作同義。聖人制作皆本於天，故天者首事造制，大人造法所以效天也。五為天位，文言曰「聖人作而萬物覩」，作謂造作八卦，故曰大人造也。萬物覩，是利見大人也。

From "Creation" to "Meaning" ○ This is based on Xun Shuang's interpretation. The "Er Ya · Xi Gu" says "Zuo, Zao, meaning to make," showing that "Zao" and "Zuo" have the same meaning. All the creations of the sage are based on Heaven, so Heaven is the beginning of all things and creates all things. The great person establishes laws and regulations, which is following Heaven. Five represents the position of the Son of Heaven. The "Wen Yan" says "The sage creates and all things become visible," where "create" refers to the creation of the Eight Trigrams. Therefore, the "Xiang Zhuan" says "The great person creates." All things look up to him, which is what the line statement says "It is advantageous to see the great person."

○「乾為」至「可久」○剝彖傳曰「君子尚消息盈虛」，乾息坤消，乾盈坤虛，又納甲十五乾盈甲，故乾為盈。乾鑿度曰「三為三公」，上失位當下居坤三，故云降為三公。董子曰：「君不能奉天之命則廢而為公，王者之後是也。」後世封先代之後為公，其取法於此歟。天道虧盈，嗛彖傳文，虞彼注云「乾盈上虧之坤三」，故虧盈是其義也。

From "Qian represents" to "can endure long," the "Tuan Zhuan" of the "Bo" hexagram discusses "the gentleman values the waxing and waning, the full and the empty." Qian represents the waxing of yang, while Kun represents the waning of yin. Qian symbolizes fullness, and Kun symbolizes emptiness. In terms of the Najia system, the moon reaches its fullest on the fifteenth day, which corresponds to the time when Qian is assigned the stem Jia. Therefore, Qian takes the image of "fullness." The "Qian Zuo Du" states "three becomes three officials," meaning that the upper ninth line, which is out of its proper position, should descend to occupy the third position of Kun. Therefore, the commentary says "descending to become three officials." Dong Zhongshu said, "If a king fails to carry out the heavenly mandate, he will be deposed and reduced to the rank of marquis. This is exemplified by the descendants of former kings who were granted the title of marquis." Later generations conferred the title of marquis upon the descendants of former emperors, probably following this precedent. The phrase "heavenly way reduces fullness" comes from the "Tuan Zhuan" of the "Qian" hexagram. Yu Fan's commentary on this phrase says, "Qian is full above, and it is reduced and descends to the third position of Kun." This is what is meant by "reducing fullness."

○「天德」至「為首」○乾為首，釋詁曰「元，首也」，文言曰「乾元用九」，故知天德為乾元也。萬物之始已下，宋衷義也。乾為先，乾元萬物資始，故云萬物之始莫能先之。陽唱而陰和，男行而女隨，此乾坤二用之大義也。

From "Heavenly Virtue" to "Being the First"○ The "Sayings on the Trigrams" takes Qian as the first. The "Er Ya · Shi Gu" says "Yuan means first," and the "Wen Yan" discusses "Qian Yuan uses nine." Thus, "Heavenly Virtue" is equivalent to Qian Yuan. The commentary "the beginning of all things" and the following sentences are based on Song Zhong's interpretation. Qian occupies the position of the first among all trigrams, and Qian Yuan is the fundamental source upon which all things depend for their creation. Therefore, there is nothing that precedes the beginning of all things. Yang initiates first, and Yin responds; male leads first, and female follows. This is the great meaning contained in the two general principles of Qian "using nine" and Kun "using six."

地勢坤，君子以厚德載物。注：地有高下，故稱勢。君子謂二。坤為厚，乾為德，坤轝為載，故以厚德載物。中庸稱至誠曰博厚，所以載物也。虞氏謂勢力也。

The Image Commentary says: "The earth's terrain is坤, therefore the gentleman should cultivate a broad and deep virtue to carry all things." Hui Dong explains that the earth has high and low places, hence it is called "势." Here, "君子" refers to the Second line, Six. The trigram坤 represents thickness, and since坤 is connected to乾 through mutual generation,乾 represents virtue. Moreover,坤 is also symbolized by a large cart, which is used for carrying things, hence the phrase "with broad virtue to carry all things." The Zhongyong praises the virtue of utmost sincerity by saying "its breadth and thickness allow it to carry all things," which aligns exactly with this. Yu Fan, however, interprets "势" as power.

疏：地有高下，楚語文。漢書敘贊曰「坤作墜勢，高下九則」是也。高下者，地之勢也。白虎通曰「地有三形高下平」，卦有兩坤，故以勢言之。乾鑿度六二為君子，坤主二，故君子謂二。坤為地，地廣厚，故為厚。與乾旁通，故乾為德。坤為大轝，轝所以載，故以厚德載物。引中庸至誠者，所以備三才也。虞氏訓勢為力。案：鬼谷子論捭闔之義云「以陽求陰，苞以德也；以陰結陽，施以力也」，是言地以勢力疑乾，義亦通也。

Self-explanatory remarks state that the phrase "the land has high and low places" comes from the "Discourses of the States · Chu Discourse." The commendatory remarks in the "Book of Han · Narrative Biography" say "Kun creates the falling form, with nine levels of high and low," which expresses the same meaning. By "high and low," they refer to the terrain of the earth. The "White Tiger Treatise" says "the land has three forms: high, low, and level." Since the upper and lower parts of the Kun hexagram are both Kun, it speaks in terms of "form." The "Qianzao Du" takes the second line as the gentleman, and the Kun hexagram also emphasizes the second line, so "gentleman" refers to the second line. The Kun hexagram represents the earth, which is vast and profound, so it takes the image of "thickness." Since the Kun hexagram is in communication with the Qian hexagram, it borrows the Qian hexagram's image of "virtue." The Kun hexagram also represents a large chariot, which is used for carrying, so it says "carrying things with thick virtue." The annotation cites the "Doctrine of the Mean" discussing the concept of ultimate sincerity in order to include the meaning of the three elements. Yu Fan interprets "form" as "force." Note: The "Guiguzi" discusses the method of opening and closing, saying "seeking the yin with the yang, encompassing it with virtue; seeking the yang with the yin, applying it with force." This refers to the earth competing with the Qian (heaven) through power, and this interpretation is also reasonable.

履霜堅冰，陰始凝也；馴致其道，至堅冰也。注：馴，順也。乾為道。履霜者，陰凝陽之始也，順陽之命，至十月而堅冰至矣。六二之動，直以方也；不習無不利，地道光也。注：陽動而陰應之，故直以方也。坤主二稱地道。二離爻，離麗乾，故曰光。

The Image Commentary says: "Walking on frost, the firm ice begins; following gradually, the path leads to firm ice." Self-commentary: "Following" means to be obedient. The trigram Qian takes the image of the Way. Walking on frost signifies the beginning of the gathering of yin and the decline of yang; yin follows the command of yang, and by October, when yin reaches its peak, firm ice appears. "The movement of line six in the second place is upright and proper; without practice, there is no disadvantage, for the Way of Earth is bright." Self-commentary: Yang moves first, and yin responds to it, so it is described as upright and proper. The trigram Kun takes the second line as its main element, so the second line is called "the Way of Earth." The second line is the trigram Li, which adheres to Qian, so it is said to be "bright."

含章可貞，以時發也；或從王事，知光大也。注：發得正故以時發。三終乾事，故知光大也。括囊無咎，慎不害也。注：坤為害，四慎承五，故不害。黃裳元吉，文在中也。注：坤為文，降居乾二處中應五，故曰文在中。龍戰于野，其道窮也。注：陰道窮於上。用六永貞，以大終也。注：陽稱大，地道代終，故以大終。

The Image Commentary says: "Containing virtue and being constant, it is appropriate to act at the right time; to follow the king's affairs, it shows wisdom and great virtue." Self-commentary: Because of change and obtaining the correct position, it is called "acting at the right time"; the sixth line in the third position ultimately completes the achievements of the trigram Qian, so it is said that wisdom is vast. "The bag is tied up, no blame will come." Self-commentary: The trigram Kun has the image of harm, but the sixth line in the fourth position is cautious in serving the nine in the fifth position, so it does not suffer harm. "The yellow garment is originally auspicious, virtue is in the middle." Self-commentary: The trigram Kun has the image of literary brilliance; the fifth line of Kun descends to the second position of Qian, occupying the middle and corresponding to the nine in the fifth position, so it is said that virtue is in the middle. "The dragon fights in the fields, its path is exhausted." Self-commentary: The yin path reaches the upper position and is exhausted. "All sixes are used and constant, it leads to a great conclusion." Self-commentary: Yang is called great; the way of the trigram Kun does not take credit for its achievements but instead completes the affairs of Heaven, so it is said "leading to a great conclusion."

疏：「馴順」至「至矣」○馴順也，九家義。古文馴順通，文言曰「蓋言順也」，義與此同。乾為道，虞義也。坤凝乾自初始至上六而與乾接矣，故初曰陰始凝，上曰陰疑於陽必戰也。初順乾命，乾為道，故曰馴致其道。月令「孟冬之月水始冰，地始凍」，乾為寒為冰，故十月而堅冰至，亦謂陰順陽之性而成堅冰也。

Self-explanations say: from "tame and obedient" to "complete and perfect" ○ Taking "xun" as "shun" is the view of the nine schools of the Book of Changes. In ancient texts, the characters "xun" and "shun" were often used interchangeably. The "Wenyan" says "this is speaking of shun," which has the same meaning. The idea of "Qian represents the Dao" comes from Yu Fan. The Yin of Kūn gathers the Yang of Qian, starting from the first line, and by the time it reaches the sixth line at the top, it directly meets Qian. Therefore, the Image Commentary of the first line says "Yin begins to condense," and the Wenyan of the sixth line at the top says "Yin doubts Yang and a struggle ensues." The first line follows the command of Qian, and since Qian represents the Dao, it is said "xun leads to the Dao." The "Liji · Yue Ling" says "at the beginning of the first winter month, water begins to freeze, and the earth begins to freeze." Qian takes the image of cold and ice, so by the tenth month, hard ice is formed. This also means that Yin follows the nature of Yang to form hard ice.

○「陽動」至「曰光」○荀氏云「二應五，五下動之則應陽出直」，是六二之動為五動而二應，故直以方也。乾坤二卦惟乾五坤二為天地之中，故五稱天德，二稱地道。離麗乾，亦虞義也。坤之乾成離，離者，麗也，故離麗乾。二離爻，離為光，故地道光也。

From "Yang movement" to "says light" ○ Xun Shuang said: "Six in the second corresponds to nine in the fifth, the fifth line moves downward, and the second line responds harmoniously, allowing the yang energy to emerge directly." This shows that the movement of the second line is caused by the movement of the fifth line and the harmonious response of the second line, hence it is described as upright and upright. In the trigrams of Qian and Kun, only Qian's nine in the fifth and Kun's six in the second are the central positions of heaven and earth respectively. Therefore, the fifth is called "Heavenly Virtue," and the second is called "earthly way." "Li attached to Qian" is also Yu Fan's view: the yao of Kun changes into Qian to form Li. The original meaning of "Li" is attachment, so Li is attached to Qian. The second line is the Li yao, and Li is taken as the image of light, hence it is said "earthly way shines with light."

○「發得」至「大也」○京房曰「靜為悔，發為貞」，發者，變動之義，故文言曰「六爻發揮」，說卦曰「發揮於剛柔而生爻」，發為動，揮為變。象辭言發者皆謂發得正也。變動有時，故以時發。知謂坤，光大謂乾，三之上終乾事，故知光大也。

From "fā dé" to "dà yě" ○ Jing Fang says "jing wei hui, fā wei zhen," indicating that "fā" refers to movement. Therefore, the Wenyan says "liu yao fā huì," and the Shu Gu says "fā huì yu gang rou er sheng yao" — "fā" means movement, and "huī" means change. Whenever the Image Commentary mentions "fā," it refers to movement leading to correctness. Movement occurs at its proper time, hence "yi shi fā." "Zhi" takes the image of Kūn (Earth), while "guāng dà" takes the image of Qián (Heaven); since the sixth line in the third position ascends and ultimately completes the achievement of Qián, it is said "zhi guāng dà."

○「坤為」至「不害」○虞注嗛彖傳曰「坤為害」，陰消至四，謹慎承五，繫于苞桑，故不害。說苑曰「慎勝害」是也。○「坤為」至「在中」○坤為文，說卦文。楚語曰「地事文」，韋昭云「地質柔順，故文」。五降乾二，柔順處中，上應九五，故曰文在中，謂下中也。王肅曰「五在中」，非也。

From "Kun as" to "not harmed" ○ Yu Fan's commentary on the "Qian" hexagram in the Commentary on the Judgment says "Kun causes harm." When the yin energy declines and the yang reaches the fourth line, the six in the fourth line cautiously supports the nine in the fifth line, like the "Qie" nine in the fifth line "attached to the young mulberry tree," which is firm, so it does not suffer harm. The Sayings of the Master says "caution overcomes harm," which is exactly this meaning. From "Kun as" to "in the center" ○ "Kun as literature" comes from the Sayings of the Hexagrams. The Guoyu · Chu Yu says "the earth serves literature," and Wei Zhao's commentary says "the earth's nature is soft and compliant, so it has literature." The fifth line of Kun descends to the second position of Qian, being soft and compliant and residing in the center, it corresponds with the nine in the fifth line, so it is said "literature is in the center," referring to the center of the lower trigram. Wang Su said this refers to the fifth line being in the center, which is not correct.

○陰道窮於上○後漢書朱穆奏記曰：「易經龍戰之會，其文曰龍戰于野，其道窮也。」謂陽道將勝而陰道負也。陰窮於上，故云負；陽復於下，故云勝。終亥出子之義也。○「陽稱」至「大終」○坤承乾，乾為大。地道無成而代有終，故以大終。

From the phrase 「阴道穷于上」, the Records of the Later Han mention that Zhu Mu's memorial states: "The Book of Changes speaks of the meeting of dragons, saying 'the dragon fights in the wild, its path is exhausted.' " This refers to the approach of the yang force to victory and the defeat of the yin force. Yin energy reaches the upper position and is exhausted, hence it is said to be defeated; yang energy arises from the lower position and thus is said to be victorious. This is precisely the reason why yin ends at the month of亥 and yang begins at the month of子. From 「阳称」 to 「大终」, the earth trigram supports the heaven trigram, and the heaven trigram is called great; the earth path does not take credit for success but instead completes the task on behalf of heaven, hence it is said 「以大终」.

雲雷屯，君子以經論。注：三陽為君子，謂文王也。經論大經，以立中和之本而贊化育也。中庸曰「唯天下至誠為能經論天下之大經，立天下之大本，知天地之化育」，三之正成既濟是其事矣。

The Image Commentary says: "Cloud and thunder,屯; the gentleman uses the principles of governance." Hui Dong explains: the yang line in the third position refers to the gentleman, here meaning King Wen of Zhou. The phrase "to govern the great principles" refers to the principles of governing the world, which are used to establish the fundamental harmony and assist in the transformation and nurturing of all things by heaven and earth. The Doctrine of the Mean says, "Only when the sovereign is perfectly sincere can he manage the great principles of the world, establish the great foundation of the world, and understand the transformation and nurturing of heaven and earth." The sixth line of the third position in the Zhen hexagram changes to become correct, and the entire hexagram becomes Ji Ji, which is exactly this matter.

疏：乾鑿度曰「乾三為君子」，君子謂陽，三已正，故云三陽為君子。繫下曰「易之興也，其當殷之末世，周之盛德邪，當文王與紂之事邪」，虞彼注云「謂文王書易六爻之辭也」。末世乾上，盛德乾三，故知三謂文王也。

Self-explaining: The "Dian Zuo Du" says "The third line of Qian represents the gentleman," taking the image of the yang line, and since the third line has already attained the correct position, the commentary says "three yang lines represent the gentleman." The "Xia Zhuan" of the "Xici" says "The rise of the Book of Changes occurred during the late period of Yin and the flourishing virtue of Zhou? Was it during the time of Wen Wang and Zhou Zhao?" Yu Fan's commentary on this sentence says "referring to Wen Wang composing the line statements of the six lines of the Book of Changes." "Late period" corresponds to the top line of Qian, and "flourishing virtue" corresponds to the third line of Qian, so it is known that the third line refers to Wen Wang.

經論大經謂文王演易也。白虎通曰：「文王所以演易何也？文王時受王不率仁義之道，失為人法矣，己之調和陰陽尚微，故演易，使我得卒至於大平，日月之光明如易矣。」是文王經論大經為既濟也。九五屯膏以喻受德，初九建侯以喻文王，三動反正為既濟，是其事矣。

"The 'Great Classic' discusses King Wen's derivation of the Book of Changes. The 'White Tiger Treatise' says: 'Why did King Wen derive the Book of Changes? When King Wen was alive, King Zhou did not follow the way of benevolence and righteousness, having already lost the standards of human conduct. King Wen himself was still weak in harmonizing the forces of yin and yang, so he derived the Book of Changes, so that our Zhou dynasty could eventually reach a time of peace and prosperity, just as the Book of Changes shows the brightness of the sun and moon.' This shows that King Wen's derivation of the Great Classic was precisely to achieve the state of 'Already Completed' (Ji Ji). In the line 'Zun Qi Gao' of the section 'Zun,' it symbolizes King Zhou receiving virtue; in the line 'Li Jian Hou' of the section 'Chu Ji,' it symbolizes King Wen; and when the line 'Liü San' moves and returns to its proper position, it becomes 'Ji Ji,' referring to this very matter."

中和之本者，中和謂二五，本謂乾元也。乾元用九，坎上離下，六爻得正，二五為中和。聖人致中和，天地位，萬物育，故能贊化育也。中庸唯天下至誠已下是言孔子論譔六經之事。孔子當春秋之世，有天德而無天位，故刪詩述書，定禮理樂，制作春秋，贊明易道。戴宏春秋解疑論所云「聖人不空生受命而制作，所以生斯民，覺後生也」。

The concept of "zhonghe" refers to the two middle positions, second and fifth, while "ben" refers to Qian yuan. Qian yuan employs the use of all nines, and when all six lines change, each attains its proper position, forming the hexagram "Ji Ji" (Completion), which consists of Kan above and Li below. The second and fifth lines occupy the middle positions and thus embody zhonghe. The sage promotes zhonghe, enabling heaven and earth to each occupy their proper positions and all things to flourish according to their nature, thus assisting in the nurturing and transformation of the world. The section in "Zhongyong" starting with "Only when the world reaches absolute sincerity" discusses Confucius' compilation and arrangement of the Six Classics. Confucius lived in the Spring and Autumn period, possessing innate virtue but lacking the position of a Son of Heaven. Therefore, he edited the "Shi Jing" (Book of Songs), transmitted the "Shu Jing" (Book of Documents), regulated the "Li Ji" (Book of Rites), organized the "Yue Ji" (Book of Music), compiled the "Chunqiu" (Spring and Autumn Annals), and elucidated the principles of the "Yi Jing" (Book of Changes). The statement in Dai Hong's "Chunqiu Jieyi Lun" that "sages do not appear without purpose; they are born under heaven's mandate to create and produce, nurturing the people and enlightening future generations" precisely expresses this meaning.

其孫子思知孔子之道在萬世，故作中庸以述祖德云「仲尼祖述堯舜，憲章文武」，極而至於天地之覆載，四時之錯行，日月之代明，言其制作可以配天地。繼乃舉至聖至誠以明之：至聖，堯舜文武也；至誠，仲尼也；大經，六經也；大本，中也；化育，和也。以無天位曰立，曰知，而其本已裕也。

Confucius' grandson Zisi deeply understood that Confucius' teachings would endure for ten thousand generations. Therefore, he wrote the "Zhongyong" to praise his ancestor's virtue, saying, "Zhongni followed the ways of Yao and Shun, and modeled himself after Wen Wang and Wu Wang." He continued to refer back to the heavens covering and supporting all things, and the four seasons alternating in order, as well as the rising and setting of the sun and moon. This meant that Confucius' teachings were sufficient to match heaven and earth. Then he further explained with the terms "zhi sheng" and "zhi cheng": "Zhi sheng" refers to Yao, Shun, Wen Wang, and Wu Wang, while "zhi cheng" refers to Confucius. "Da jing" refers to the Six Classics, "da ben" refers to the principle of the Mean, and "hua yu" refers to harmony. Since Confucius did not hold the position of a Son of Heaven, he only spoke of "standing" and "knowing," yet his fundamental principles were already complete and lacking nothing.

以經論象雲雷者，揚子法言曰：「雷震乎天，風薄乎山，雲徂乎方，雨流乎淵，其事矣乎。」李軌注云：「言此皆天之事矣，人不得無事也。」天事雷風雲雨，人事詩書禮樂也，故以經論象雲雷也。

The use of "jing lun" to symbolize clouds and thunder is based on Yang Xiong's "Fa Yan," which says: "Thunder shakes the sky, wind approaches the mountain, clouds move in all directions, and rain flows into the deep abyss. This is the work of heaven." Li Gui's commentary states: "This refers to these being the works of heaven, and people also cannot lack their own works." The works of heaven are thunder, wind, clouds, and rain, while the works of humans are the "Book of Poetry," "Book of Documents," "Book of Rites," and "Book of Music." Therefore, "jing lun" is used to symbolize clouds and thunder.

必知經論大經為既濟者，隱元年公羊傳曰「所見異辭，所聞異辭，所傳聞異辭」，何休注云：「所見者謂昭定哀時事也，所聞者謂文宣成襄時事也，所傳聞者謂隱桓莊閔僖時事也。於所傳聞之世，見治起於衰亂之中，用心尚麤觕，故內其國而外諸夏，先詳內而後治外，録大略小，內小惡書，外小惡不書，大國有大夫，小國略稱人，內離會書，外離會不書是也。」

The reason for determining that "Jinglun Dajing" refers to the state of completion is based on the statement in the "Spring and Autumn Annals: Gongyang Zhuan" for the first year of Hui Gong, which says, "Things seen are expressed with different words, things heard are expressed with different words, and things transmitted by hearsay are expressed with different words." He Xiu explained: "The period of what was seen refers to events during the reigns of Zhao Gong, Ding Gong, and Ai Gong; the period of what was heard refers to events during the reigns of Wen Gong, Xuan Gong, Cheng Gong, and Xiang Gong; and the period of what was transmitted by hearsay refers to events during the reigns of Hui Gong, Huan Gong, Zhuang Gong, Min Gong, and Xi Gong. In the period of what was transmitted by hearsay, the governance of the state began to emerge from chaos and disorder, and the approach was still somewhat crude. Therefore, the country itself was considered internal, and the surrounding states were considered external. First, internal affairs were detailed, then external affairs were addressed. Major events were recorded while minor ones were omitted. The minor evils of the country were recorded, but the minor evils of foreign states were not recorded. Large states were referred to by the title of a minister, while small states were only generally referred to as people. Secret alliances within the country were recorded, but secret alliances outside the country were not recorded."

於所聞之世見治昇平，內諸夏而外夷狄，書外離會，小國有大夫，宣十一年秋。晉侯會狄於攢函。襄二十三年邾婁我來奔是也。至所見之世，著治太平，春秋進至於爵，天下遠近小大若一，用心尤深而詳，故崇仁義，譏二名，晉魏曼多仲孫何忌是也。

In the period of the transmitted events, when the governance of the world had reached a state of peace and prosperity, the Chinese states were regarded as internal, while the barbarian tribes were considered external. Secret alliances with foreign states were recorded, and small states were also referred to as ministers. For example, in the eleventh year of Duke Xuan's reign in autumn, it is recorded that "Duke Jin met the Di at Zanhan," and in the twenty-third year of Duke Xiang's reign, it is written that "Zhuolou came to flee." In the period of the witnessed events, the standard of governance had reached a state of peace and perfection. The Spring and Autumn Annals continued to record the titles of the barbarian tribes, treating all states, regardless of their distance or size, equally. The approach was particularly meticulous and thorough, thus promoting benevolence and righteousness, and criticizing double names. The cases of Wei Mantuo of Jin and Zhongsun Heji of Lu being recorded with derogatory titles are examples of this.

是言孔子作春秋亦如伏羲神農黃帝堯舜禹湯有既濟之功，故以所傳聞之世見治起於衰亂之中，所聞之世見治昇平，所見之世著治太平為既濟也。孟子言一治一亂以治屬禹周公孔子。子思作中庸謂堯舜文武之既濟人知之，仲尼之既濟人不知之，故曰「苟不固聰明聖知達天德者，其孰能知之」，言非至聖如堯舜文武，不能知至誠之孔子。故鄭氏據公羊傳亦以為堯舜之知君子也。

This passage says that Confucius composing the Spring and Autumn Annals is similar to Fuxi, Shen Nong, the Yellow Emperor, Yao, Shun, Yu, Tang, and others who achieved the state of completion in governance. Therefore, the transmission of the world's history, seeing the rise of governance amidst decline and chaos; the hearing of the world's history, seeing the rise of peace; and the witnessing of the world's history, showing the peace of governance, are regarded as the process of completion. The Mencius speaks of the world alternating between order and disorder, attributing the state of order to Yu, the Duke of Zhou, and Confucius. Zi Si, in composing the Zhongyong, believes that the achievements of Yao, Shun, Wen Wang, and Wu Wang in completing governance are visible to all, but the achievements of Confucius in completing governance are less recognized. Therefore, he says, "If one is not firmly endowed with wisdom, saintly knowledge, and understanding of Heavenly Virtue, who could truly know it?" This means that unless one is as wise as Yao, Shun, Wen Wang, and Wu Wang, one cannot truly comprehend the ultimate sincerity of Confucius. Therefore, Zheng Xuan, based on the Gongyang Zhuan, also believes that this refers to the idea that only those as virtuous as Yao and Shun can recognize the gentleman.

何氏於定六年注云「春秋定哀之間文致太平」，即是此傳。君子以經論成既濟，中庸經論大經贊化育之事，何氏傳先師之說，知孔子作春秋文致太平，後儒無師法不能通其義也。

He Xiu said in his commentary on the sixth year of Dinggong, "The Spring and Autumn Annals, between Dinggong and Aigong, achieved peace through its words," which refers to this transmission of meaning. The Image Commentary says that the gentleman uses the classics to achieve the state of completion, and the Zhongyong says that one weaves the great principles and assists in the cultivation of all things, all referring to the same thing. He Xiu inherited the old teachings of his predecessors, so he understood that Confucius composed the Spring and Autumn Annals to achieve peace through its words. Later scholars, lacking a teacher to follow, could not understand the meaning behind it.

雖般桓，志行正也；以貴下賤，大得民也。注：坎為志，震為行，退居正，故云雖般桓志行正也。陽貴陰賤，故云以貴下賤，大得民也。坤為民。六二之難，乘剛也；十年乃字，反常也。注：反從正應，故反常。即鹿無虞，以從禽也；君子舍之，往吝窮也。注：禽，鳥獸之總名。上為窮。求而往明也。注：體離故明。屯其膏，施未光也。注：為上弇，故施未光。泣血，如何可長也。注：陰承陽故不可長。

The Image Commentary says: "Although he hesitates, his will and actions are correct; by the noble humbling himself before the humble, he gains great support from the people." Self-commentary: The trigram Kan represents will, and Zhen represents action; since the line Nine at the Beginning is in the first position and is correct, it is said that although he hesitates and does not advance, his will and actions are in accordance with the right path. Yang represents the noble, and Yin represents the humble; thus, by a noble person humbling himself before the humble, he gains great support from the people. The trigram Kun represents the people. "The difficulty of line Six in the Second is because it rides on a strong line; ten years before it can be given a name, it is contrary to the usual." Self-commentary: Line Six in the Second returns to follow its proper corresponding line, Nine in the Fifth, so it returns to the normal path. "To pursue a deer without a虞 (a guardian of the forest), is to follow animals; the gentleman abandons it, for going forward will lead to regret and hardship." Self-commentary: "Animals" refers to birds and beasts in general; the top line is the extreme position. "To seek and go forward is clear." Self-commentary: Line Six in the Fourth is in the position of the trigram Li, which represents clarity. "Its fat is in turmoil, for the blessing is not yet bright." Self-commentary: Nine in the Fifth is obscured by Six at the Top, so the benevolent influence cannot be extensive. "Crying with blood, how can it be long-lasting?" Self-commentary: Yin must serve Yang to be enduring; since Six at the Top is above Yang, it cannot be long-lasting.

疏：「坎為」至「為民」○般桓，退也。居初是居正也。陽貴陰賤，荀義也。董子曰「陽貴而陰賤」，荀子君子篇曰「爵當賢則貴，不當賢則賤」。二以陽居初，建侯當位而下坤民，故云以貴下賤。宣十二年春秋傳曰「其君能下人，必能信用其民矣」，故云大得民也。坤為民，虞義也。○「反從」至「反常」○二正應五，反從正應，是反歸常道，故云反常。二體震為反也。

Self-explaining says: From "Kan represents" to "for the people" ○ "Pan Huan" indicates retreating without advancing; being in the initial position, it is appropriate for each to be in its proper place. "Yang is noble and Yin is humble" comes from Xun Shuang: Dong Zhongshu said "Yang is noble and Yin is humble," while the "Xunzi · Junzi" chapter says "rank and virtue are in accordance, then noble; if not in accordance, then humble." This line has a yang yang in the lowest position, symbolizing the establishment of a prince, and its position is appropriate. Below it is the crowd of the earth, so it is said that the noble is humbled. The "Zuo Zhuan" says in the twelfth year of Xuan Gong: "If his ruler can humble himself, he must be able to trust and rely on his people," so it is said to gain great popular support. "Kun for the people" comes from Yu Fan. From "reverse following" to "reverse the usual" ○ The second line originally corresponded with the fifth line as a proper response, returning to follow its proper response, which is returning to the usual way, so it is said "reverse the usual"; the second line is in the body of Zhen, which has the meaning of reversal.

○「禽鳥」至「為窮」○白虎通曰「禽，鳥獸之總名，為人所禽制也」。比九五曰「王用三驅失前禽」。周禮大司馬曰「大獸公之，小禽私之」，又大宗伯云「以禽作六摯，卿執羔，大夫執鴈」。曲禮曰「猩猩能言，不離禽獸」。月令「戮禽」「祭禽」，禽皆是獸，是禽獸通名也。若別而言之，則釋鳥云「二足而羽謂之禽，四足而毛謂之獸」也。卦窮於上，故謂窮而上。三應上，上不應三，故云往吝窮也。

From "禽鸟" to "为穷" ○ The "White Tiger Classic" says "qin refers to the general name for birds and beasts, because they are captured by humans." The "Gua Bi" (the Hexagram of Comparison) at line nine in the fifth position says "the king uses three drives, losing the birds ahead." The "Rites of the Grand Master" says "large beasts are presented to the sovereign, small birds belong to the private individual"; the "Grand Master of Rites" says "birds are used for six kinds of ceremonial gifts, the marquises carry lambs, and the ministers carry geese." The "Rules of Ritual" says "the red ape can speak, but does not escape from beasts." The "Monthly Order" contains phrases such as "kill birds" and "sacrifice birds," referring to wild animals, showing that "qin" and "shou" are general terms. If they are considered separately, the "Classic of Mountains and Seas" says "those with two legs and feathers are called qin, and those with four legs and hair are called shou." When a hexagram reaches the top line, it reaches its extreme, hence "qiong" is at the top. Line six in the third position corresponds with the top line six, but the top line six does not correspond with line six in the third, hence going forward leads to hardship and being in a state of poverty.

○體離故明○此虞義也。三變初體離，離為明。昏禮，先納幣而後親迎。納幣，求也；親迎，往也，故云求而往明也，言明於禮。○「為上」至「未光」○陽為陰弇，陽主施，屯其膏，故施未光也。○「陰乘」至「可長」○上不應三而乘五馬，是乘陽也。用六利用貞，陰承陽則永，乘陽故不可長。

From the phrase "the body is fire, hence brightness"○ This is Yu Fan's view. When the third line changes, starting from the first line, the structure becomes that of fire, and fire represents brightness. The order of marriage is first to present gifts and then to personally welcome the bride: presenting gifts is "seeking," personally welcoming is "going," hence it is said "seeking and going, brightness," meaning understanding the rites. From "being above" to "not bright"○ The yang of the fifth line is obscured by the yin of the top line; the duty of yang is to give, but now "the fat is blocked" and cannot be given downward, hence the benevolent gifts are not extensive. From "yin riding" to "can last"○ The top line does not correspond with the third line but rides over the yang of the fifth line, which is yin riding yang. The "use of all sixes" in the earth trigram says "favoring enduring uprightness," for yin following yang can last long; but when yin rides over yang, it cannot last long.

山下出泉，蒙。注：泉之始出者曰蒙。君子以果行育德。注：君子謂二。艮為果，震為行。育，養也。體頤養，故以果行育德也。疏：「泉之」至「曰蒙」○禮斗威儀曰「君乘土而王，其政太平，則蒙水出於山」，宋均注云「蒙，小水也，出可為灌注，無不植也」。小水可以灌注，猶童蒙可以作聖，此實象也。

The Image Commentary says: "Mountains with springs flowing out, this is the image of the hexagram of启蒙." Hui Dong explains: When spring water first appears, it is called "蒙." "The superior man acts with decisiveness and cultivates virtue." Hui Dong explains: "The superior man" refers to Nine in the Second. The trigram Gen (Mountain) is taken as fruit, and the trigram Zhen (Thunder) is taken as action; "cultivate" means to nurture. From the second line to the top line, the interacting lines form the hexagram of 饲 (Nourishment), which has the meaning of nurturing. Therefore, it is said that by acting decisively one cultivates virtue. Hui Dong's own explanation says: From "spring water" to "called 蒙" ○ The "Liji Weiyi" says "When a king rules with the virtue of earth, his politics are clear and peaceful, and then spring water flows out from the mountain." Song Jun's annotation says: "蒙 is a small stream of water, which flows out and can irrigate, so all things grow." Small streams can irrigate, just as the naive can be cultivated into sages, which is a real image.

○「君子」至「德也」○此虞義也。乾鑿度九二為庸人，今九居二而稱君子者，二以亨行時中變之正，六居二為君子，故謂君子為二也。艮為果蓏，故為果。育，養也，釋詁文。二至上體頤，頤者，養也。彖傳曰「蒙以養正」，果行育德，養正之義也。

From "junzi" to "de ye," this is Yu Fan's view. The "Dazuo Du" takes the second line as a common person. Now, a yang line in the second position is called "junzi," because the second line follows the way of communication and embodies the principle of "shi zhong" (timely center), changing to achieve correctness. A yin line in the second position is also called "junzi," so "junzi" refers to the second line. The trigram Gen is taken as a fruit, hence it is called "guo." "Yu" is interpreted as nurturing, from "Eya · Xigǔ." From the second line to the top line, the mutual trigrams form "Yi," which means nurturing. The "Commentary on the Judgment" says "Meng yi yang zheng," meaning "guo xing yu de," which is precisely the meaning of nurturing correctness.

利用刑人，以正法也。注：坎為法，初發之正，故正法也。子克家，剛柔接也。注：剛柔謂二五。勿用娶女，行不順也。注：震為行，坤為順，坤體壞，故行不順。困蒙之吝，獨遠實也。注：陽稱實。童蒙之吉，順以巽也。注：五體坤動而成巽，故順以巽。利用御宼，上下順也。注：自上御下故順。

The Image Commentary says: "It is advantageous to use punishment, to correct the law." Self-commentary: The trigram Kan represents law, and the line Six at the Beginning changes to a yang line, thus establishing the law properly." "The son can manage the family, because the yin and yang lines connect." Self-commentary: The yin and yang refer to Nine in the Second and Six in the Fifth." "It is not advantageous to marry a woman, because the action is not smooth." Self-commentary: The trigram Zhen represents movement, and the trigram Kun represents smoothness; the body of Kun is disrupted, so the action is not smooth." "The difficulty in the state of confusion arises from being far from reality." Self-commentary: Yang is called reality." "The good fortune in the state of confusion comes from being gentle and yielding." Self-commentary: Six in the Fifth originally belonged to the trigram Kun, but when it moves, it becomes the trigram Xun, thus being gentle and yielding to enter." "It is advantageous to defend against an enemy, because the superior and inferior are in harmony." Self-commentary: The superior controls the inferior, thus harmony is achieved."

疏：「坎為」至「法也」○此虞義也。九家說卦曰「坎為律」，釋言曰「坎律，銓也」，樊光云「坎卦水，水性平，律亦平，銓亦平也」。坎為水，故古刑法議之字皆從水。法律同義，故坎為法也。初失位，發得正，故以正法。○剛柔謂二五○焦氏易林曰「剛柔相呼，二姓為家」，變之正，五剛二柔，故云接。接，際也。

Self-explanatory: From "Kan represents water" to "method" ○ This is Yu Fan's view. The Nine Schools' "Say on the Hexagrams" states "Kan represents the pitch-pipe," and the "Explanation of Words" in the "Erya" says "Kan, pitch-pipe, balance." Fan Guang's commentary says, "The Kan hexagram belongs to water, which is level; the pitch-pipe is level, balance is level." Since Kan represents water, ancient texts use the radical of water for characters like "punishment," "method," and "discussion." Law and pitch-pipe have the same meaning, so Kan is taken as representing law. The first line is out of position, but when it changes, it becomes correct, so it says to correct the law. From "the hard and soft are called two and five" ○ Jiao Yanshou's "Yi Lin" says "the hard and soft call to each other, two families form a household." When two and five change and each attains its proper position, then five is hard and two is soft, so it says "connection" — connection means mutual communication.

○「震為」至「不順」○說見上。○陽稱實○陽實陰虛，故陽稱實。柔之為道不利遠者，四獨遠陽，故困也。○「五體」至「以巽」○五動體巽，故云動而成巽，此虞義也。○「自上」至「故順」○此虞義也。上御三是自上御下。虞氏謂「巽為高，艮為山，登山備下順，有師象」是也。三不順上，御之則順矣。五以應二為順，上以御三為順，其義一也。

From "Zhen" to "not smooth" the explanation is given in the previous text. From "Yang is called real" it is said that Yang is real and Yin is empty, so Yang is called real. The principle of flexibility is not favorable to being distant from Yang, so the sixth line at the fourth position is alone distant from the Yang line and thus is in difficulty. From "five bodies" to "to Xun" the sixth line at the fifth position moves to form the structure of Xun, so it is said that movement forms Xun. This is Yu Fan's explanation. From "from above" to "thus smooth" is also Yu Fan's explanation. The upper ninth line controls the sixth line at the third position, which is controlling from above to below. Yu Fan said, "Xun represents high, Gen represents mountain, ascending the mountain and being cautious below is smooth, which has the image of military forces." This is exactly the meaning. The sixth line at the third position originally did not obey the upper ninth line, but with control it becomes smooth. The sixth line at the fifth position is smooth by responding to the ninth line at the second position, and the upper ninth line is smooth by controlling the sixth line at the third position. The principles are consistent.

雲上於天，需。注：雲上於天，須時而降。君子以飲食宴樂。注：君子謂二。坎為飲食，五需二衍在中，故以飲食宴樂。陽在內稱宴。疏：「雲上」至「而降」○此宋衷義也。六四出於穴，是雲上於天也；上六入于穴，是須時而降也。

The Image Commentary says: "Clouds above the sky, waiting." The self-commentary explains: clouds rising to the sky wait for the right time to descend as rain. "The superior person acts with feasting, music, and joy." The self-commentary explains: "The superior person" refers to Nine Two. Kan represents food and drink; Nine Five offers wine and food to Nine Two, who is invited and occupies the central position, hence the reference to feasting and joy. Yang within the inner trigram is called "feasting." The self-explanation says: from "clouds above" to "and descending" — this is the view of Song Zhong. Six Four "emerging from the cave" is the clouds above the sky; Upper Six "entering the cave" is waiting for the right time to descend.

○「君子」至「稱宴」○九二陽不正，需時升五，故稱君子。序卦曰「需者，飲食之道也」。荀氏謂坎在需家為酒食，故坎為飲食。五象曰「需于酒食」，是五以酒食需二。二需於衍在上中，故謂宴樂為二。陽在內稱宴，虞義也。

From "junzi" to "chēng yàn" ○ Nine in the Second occupies a yin position with a yang line, and its position is not correct, so it must wait for the right time to ascend to the fifth position, hence it is called junzi. The "Xu Gu" says, "Need refers to the way of food and drink." Xun Shuang believed that the trigram Kan in the Need hexagram symbolizes wine and food, hence Kan represents food and drink. The "Xiang Zhuan" of Nine in the Fifth says, "Need at wine and food," indicating that the fifth line waits for the second line with wine and food. Nine in the Second is invited and occupies the center of the upper trigram, so "banle" (ban, feast; le, joy) is attributed to the second line. Yang in the inner trigram is called "ban" (feast), according to Yu Fan's view.

需于郊，不犯難行也；利用恆，未失常也。注：坎為難。常猶恆也。初變失位，上居四，故未失常。需於衍，在中也。注：衍讀為延，在後詔侑曰延。五需二，故衍在中。雖小有言，以吉終也。需于泥，災在外也。注：外謂坎。自我致戎，敬慎不敗也。注：五離為戎，坎為多眚，故敗。三不取四，故敬慎不敗。乾為敬也。需于血，順以聽也。注：雲雖昇天，終當入穴，順以聽五，五為天也。酒食貞吉，以中正也。注：謂乾二當升五，正位者也。不速之客來敬之終吉，雖不當位，未大失也。注：上降居三，雖不當位，承陽有實，故無大失。

The Image Commentary says: "Waiting at the outskirts, not encountering difficulties on the way; it is advantageous to maintain constancy, as it has not lost the regular course." Self-commentary: The trigram Kan is taken as difficulty; "constant" is similar to "constancy." If the initial line changes, it would lose its position, but if it rises to the fourth line, it would gain a proper position, hence it is said that it has not lost the regular course. "Waiting in the marsh, disaster is outside." Self-commentary: "Outside" refers to the outer trigram Kan. "Self-inviting war, with reverence and caution, there is no failure." Self-commentary: The fifth line is the body of Li, and Li represents military affairs; Kan governs many calamities, hence there is a sign of failure. Since the third line does not attack the fourth line, it is reverent and cautious, thus there is no failure; Qian is taken as reverence. "Waiting amidst blood, following and listening." Self-commentary: Although it has risen to the heavens, it will eventually enter the hole; the fourth line is gentle and obedient to the fifth line, and the fifth line is the heavenly position. "Wine and food, firm and auspicious, because of being in the center and correct." Self-commentary: It refers to the line Nine at the second position of Qian that should rise to the fifth position, which is the correct position. "A guest who comes without being invited is honored, and the outcome is auspicious; although not in the proper position, there is no great loss." Self-commentary: The top line descends to the third position; although the line position is not correct, it can support the yang strength and have real substance, hence there is no great mistake.

疏：「坎為」至「失常」○初應四，四坎為難，初不取四，故不犯難行。初變失位，上居四為得位，故未失常。恆本訓常，故下經恆卦太玄凖之以常。永常猶恆也，反覆相訓。

From the interpretation of the text: From "Kan represents Water" to "losing the usual state," the line "Initial Nine" corresponds with "Six in the Fourth." The four positions all have the structure of Kan, thus creating difficulty. The Initial Nine does not take the position of Four, so it is said that it does not act despite the difficulty. When the Initial Nine changes, it loses its position. If it ascends to the Fourth position, it gains the right position, so it is said that it has not lost the usual way. The term "Heng" is originally explained as "constant," so in the lower part of the book, the "Heng" hexagram, Yang Xiong's "Tai Xuan" pairs "constant" with "first." "Yong" and "Chang" are both equivalent to "Heng," and the three characters can be mutually explained.

○「衍讀」至「在中」○周禮大祝九祭，二曰衍祭，鄭注云「衍當為延，讀從主人延客祭之延」，古文衍延同物也。特牲饋食禮曰「祝延尸」，鄭彼注云：延進，在後詔侑曰延。五需二，五在二後，自後詔二延登居二，故衍在中。雖隔於六四之險，終當升上，故以吉終。○外謂坎○坎為災，在外卦，故云災在外也。

From "Derivative Reading" to "Being in the Center" The second of the nine sacrificial methods recorded in the "Rites of the Grand Master" is called "Derivative Sacrifice." Zheng Xuan explains: "Derivative should be read as 'Extend,' as in 'the host extends the guest to sacrifice.' " In ancient texts, "derivative" and "extend" were originally the same character. The "Rites of the Special Sacrifice" says "the priest extends the corpse," and Zheng Xuan explains that sentence: "Extend means to advance." The act of inviting and urging forward from behind is called "extend." Nine Five extends the invitation to Nine Two, with Five being after Two. From behind, it invites and leads Nine Two to ascend and take its position, so it is said "Derivative is in the center." Although there is the danger of Six Four in between, it ultimately ascends, so it concludes with good fortune. From the sentence "The outer trigram is Kan" One takes the image of disaster, and since Kan is the outer trigram, it is said that disaster is outside.

○「五離」至「敬也」○離為戎，虞義也。三至上有坎離象，坎為寇，離為戎，故經言寇，傳言戎。說卦曰「坎其於輿也為多眚」，虞注云「眚，敗也」。三體乾，乾為敬，不取於四，故敬慎不敗也。○「雲雖」至「天也」○此九家義也。象曰「順以德也」，四陰故順。坎為耳，耳主聽，故順以聽五。五指乾二升五，乾為天，嫌謂坎五，故云五為天也。

From "Five Separations" to "respect," this is Yu Fan's interpretation. From the third line to the top line, both Kan and Li are present: Kan represents寇 (invaders), Li represents戎 (military forces), so the line statement says "invaders," and the image commentary says "military forces." The "Sayings of the Hexagrams" state "Kan, in relation to a carriage, is associated with many calamities," and Yu Fan explains "calamity means failure." The third line is part of the Qian hexagram, and Qian represents respect; since it does not attack the fourth line, it is respectful and cautious, thus not failing. From "clouds although" to "heaven," this is the interpretation of the nine schools of the Yi. The image commentary has the phrase "being respectful through virtue," and the fourth line is a yao of the yin type, so it is considered respectful; Kan is taken as the ear, which is responsible for hearing, so it is described as flexible and obedient to the fifth line. This "five" refers to the nine two of Qian rising to the fifth position, and Qian represents heaven; to prevent confusion with the fifth line of Kan, it is specifically stated that "five is heaven."

○「謂乾」至「者也」○此九家義也。○「上降」至「大失」○此荀義也。六居三為失位，故云不當位。上降承乾，故承陽有實。失謂不當位，未大失，以其承陽也。

From "Wèi Qián" to "Zhě Yě" is the view of the Nine Schools of the Book of Changes. From "Shàng Jiàng" to "Dà Shī" is the view of Xun Shuang. A yao in the third position is considered to be out of its proper place, hence it is said "not in the right position." The top line descending and supporting the yang of Qian is said to be supporting yang and having substance. "Shī" refers to being out of place; hence it is said "not yet greatly out of place," because it can support the yang.

天與水違行，訟。注：水違天猶子違父、臣違君，故訟。君子以作事謀始。注：君子謂乾。三來變坤為作事，坎為謀，初為始，二據初，剛柔易，故以作事謀始。疏：「水違」至「故訟」○坎者乾再索而得，有子道，坤有臣道。下三爻皆失位，故云猶子違父、臣違君而成訟也。

The Image Commentary says: "Heaven and water move in opposite directions, hence litigation." The self-commentary explains: Water and Heaven moving contrary to each other are like a son opposing his father or a subject opposing his sovereign, thus giving rise to disputes. "The superior man acts with careful planning from the beginning." The self-commentary explains: "The superior man" refers to Heaven. When the third line changes to form坤 (Earth),坤 represents the matter;坎 (Water) represents planning; the first line represents the beginning; and nine two holds the position of six at the beginning, with the interaction of yin and yang exchanging positions, hence it is said that one should plan matters from the beginning. The self-explanation says: From "water moving contrary" to "thus litigation" ○坎 is the middle son obtained by乾 seeking again from坤, embodying the way of a son;坤 embodies the way of a subject. The lower three lines of the litigation hexagram are all out of position, hence it is said to be like a son opposing his father or a subject opposing his sovereign, leading to litigation.

○「君子」至「謀始」○此虞義也。坤謂遯坤，坤為事，三來變坤，故為作事。鴻範謀屬水，坎為水，為心，故為謀。卦自下生，故初為始。三來之二據初，剛柔易，謂二與初易位，初不永所事，謀始之義也。

From "junzi" to "mou shi"○ This is Yu Fan's interpretation. The term "kun" refers to the "Dun" hexagram containing "kun," where "kun" symbolizes matters. The third line transforms into "kun," hence it is called "zuo shi" (doing things). In the "Shangshu·Hongfan," among the five phases, "mou" (plotting) corresponds to water. Since "kan" represents water and also the heart, it is associated with plotting. The hexagram structure is formed from the bottom up, so the first line represents the beginning. The third line moves to the second position and occupies the first line, thus exchanging positions with the second and first lines; this is called "jiao yi" (exchange of positions). The line statement of the first line, "bu yong suo shi" (not prolonging the matter), signifies planning at the beginning.

不永所事，訟不可長也；雖小有言，其辯明也。注：初辯之早，故其辯明。不克訟，歸逋竄也；自下訟上，患至惙也。注：上謂乾。惙，憂也。食舊德，從上吉也。注：從，順。復即命渝，安貞不失也。注：變得正，故不失。訟元吉，以中正也。以訟受服，亦不足敬也。注：服謂盤，乾象毀壞，故不足敬。

The Image Commentary says: "Not prolonging the matter, litigation cannot be prolonged; although there may be some words, it is clear and reasonable." Self-commentary: Because the first line clarifies itself early, its clarity is evident. "Unable to win the lawsuit, retreating and fleeing; litigating against superiors, calamity comes swiftly." Self-commentary: "Superior" refers to Heaven. "Swiftly" means anxiety and fear. "Eating the old virtue, following the superior brings good fortune." Self-commentary: "Following" means obedience. "Returning to the original command and changing, maintaining sincerity does not lead to loss." Self-commentary: Because change leads to correctness, so there is no loss. "Original good fortune in litigation, because of uprightness and correctness." "Receiving the garment through litigation, it is not worthy of respect." Self-commentary: "Garment" refers to ceremonial robes like the belt; Heaven's image is ruined, so it is not worthy of respect.

疏：「初辯」至「辯明」○坤消陰自初始，變之正，辯之早矣。二變應五，三食舊德體離，離為明，故其辯明矣。○上謂乾，惙，憂也○二訟四，四體乾，故上為乾。惙，憂，鄭義也。詩曰「憂心惙惙」，俗作掇，今從古。○從，順○三失位變從上，故吉，此上亦謂乾也。從訓順者，昭五年春秋傳曰「使亂大從」，服虔解誼云「使亂大和順之道」，故知從為順也。

Self-explanation says: From "Initial Argument" to "Clear Argument" ○ The Yin of the Earth (Kun) begins to eliminate the Yang from the first line, the initial line (Chu Liu) changes to become correct, showing that the defense comes early. The nine in the second line (Jiu Er) changes and corresponds with the nine in the fifth line (Jiu Wu), the six in the third line (Liu San) "eats the old virtue" and resides in the body of Li (Fire), and since Li represents brightness, it is said that the defense is clear. From the sentence "From above, referring to Qian,惙, meaning sorrow" ○ The nine in the second line contends with the nine in the fourth line, and all four lines belong to the body of Qian, so "above" refers to Qian. The term "惙" is interpreted as sorrow, according to Zheng Xuan; the Book of Songs has the line "sorrow in the heart,惙惙," and the common version writes it as "掇," but here the ancient character is followed. From the sentence "From, meaning to follow" ○ The six in the third line loses its position, changes and follows above, thus it is auspicious, and this "above" also refers to Qian. The term "from" is interpreted as "to follow," based on the explanation from the Zuo Zhuan, Year 5 of Zhao Gong, "make disorder return to harmony," where Fu Qian explains it as "make disorder return to the way of harmony," thus showing that "from" means "to follow."

○變得正故不失○失謂失位。○「服謂」至「足敬」○此虞義也。盤，祭服，故服謂盤。遯三體乾，乾為衣，故云服也。三食舊德，四變食乾，故乾體壞。乾為敬，乾體壞，故不足敬也。

From the phrase "becoming correct therefore not losing position," the term "losing" refers to losing the proper position. From "serving" to "sufficient respect," this is Yu Fan's interpretation. "Disk" refers to the sash worn during worship, so "clothing" here refers to the disk. The third line of the "Retreating" hexagram is part of the Heaven trigram, and Heaven is taken as clothing, hence the term "clothing." The third line, "eating the old virtue," when the fourth line changes and invades the Heaven trigram, the Heaven trigram is destroyed. Since Heaven is also taken as respect, when the Heaven trigram is destroyed, it is no longer worthy of respect.

地中有水，師。注：坎在坤內，故曰地中有水。師，眾也，坤中眾者莫過於水。君子以容民畜眾。注：君子謂二。坤為民，坎為眾。容，寛也；畜，養也。二升五寛以居之，故以容民。五降二萬物致養，故以畜眾。

The Image Commentary says: "Water within the earth, the army." Self-commentary: Kan is within Kun, so it is said that water is within the earth. "Shi" means multitude; within the earth, nothing is more numerous than water. "The君子 (superior person) thus accommodates the people and nurtures the multitude." Self-commentary: "The君子" refers to Nine Two. Kun represents the people, Kan represents the multitude; "rong" means to be broad-minded, and "xu" means to nurture. Nine Two rises to the fifth position and resides there with broad-mindedness, hence it is said to accommodate the people; Nine Five descends to the second position, and all things thus receive nurture, hence it is said to nurture the multitude.

疏：「坎在」至「於水」○此宋衷義也。坎為水，坤為地，坎在坤內，是水行地中之象。楊泉物理論曰「水，浮天載地者也」，故地之眾者莫過於水，以況人之眾者莫過於師。眾有二訓：周語曰「人三為眾」，一也；釋詁曰「黎庶烝多師旅，眾也」，又曰「洋觀裒眾那，多也」，是庶多亦曰眾，二也。坤坎所以取象於師，以眾多為名也。

Self-sparse says: From "Kan in" to "in water" ○ This is the view of Song Zhong. Kan represents water, and Kun represents earth. Kan being in Kun signifies the image of water flowing through the earth. Yang Quan's "Theory of Things" says "water is the thing that floats the heavens and the earth," so water is the most numerous on the earth, used to compare with the military forces, which are the most numerous in human society. The character "zhong" (众) has two interpretations: "Ren san wei zhong" (people three times as numerous as one) in "Guoyu · Zhouyu" is one; "Li, shu, zheng, duo, shi, lv, zhong also" and "yang, guan, pou, zhong, na, duo" in "Erya · Xigǔ" show that "shu" (common people) and "duo" (many) can also be used to mean "zhong," which is the second. The reason why Kun and Kan are taken as symbols of the army is precisely because they are named for their multitude.

○「君子」至「畜眾」○此虞義也。二為庸人而稱君子者，以其升五也。坤陰故為民。容，寛也，鴻範五行傳文。詩日月曰「畜我不卒」，毛傳云「畜，養也」。卦自乾來，文言乾九二「寛以居之」，亦謂二升五居上，以寛是容民之義也。萬物致養，說卦文。五體坤，坤陰廣博，含養萬物，五降二，萬物致養，是畜眾之義也。

From "junzi" to "xuzhong" – this is Yu Fan's interpretation. The second line, according to the "Qian Zao Du," originally represents the position of an ordinary person, but here it is called "junzi" because it is ascending to the fifth position. The hexagram of K'un belongs to yin, so it takes the image of the people. "Rong" means "broad and tolerant," as stated in the "Hong Fan Wu Xing Zhuan." The "Book of Poetry · Ri Yue" says "xu wu bu zu," and the Mao Zhuan explains "xu" as "to raise up or nurture." The hexagram of Zhen originates from Qian. The "Wen Yan" says that the second line of Qian, "kuan yi ju zhi," refers to the second line ascending to the fifth position and occupying the upper position; treating the people with tolerance and generosity is precisely the meaning of "rong min." "Wanwu zhi yang" is a phrase from the "Shuo Gua." The fifth line is in the body of K'un, which is yin and broad, containing and nurturing all things; when the fifth line descends to the second position, all things receive their proper nurture, which is the meaning of "xuzhong."

師出以律，失律凶也。注：初失位故曰失律。在師中吉，承天龍也；王三錫命，懐萬邦也。注：龍，和也。二以盛德行中和，眾陰承之，故承天龍。居王位而行錫命，眾陰歸之，故懐萬邦。師或輿尸，大無功也。注：三五同功，三多凶，故大無功。左次無咎，未失常也。注：得位承五，故未失常。長子帥師，以中行也；弟子輿尸，使不當也。注：震為行，居中，故曰中行。三失位，故不當。五已正，使不當，故貞凶。大君有命，以正功也；小人勿用，必亂邦也。注：五多功，五動正位，故以正功。坤為亂。

The Image Commentary says: "When the army goes out, it must follow the law; losing the law brings misfortune." The self-commentary explains: "The first line is out of position, so it is said to lose the law." "Being in the army is auspicious, because it follows the harmonious dragon; the king bestows three rewards, thus embracing all the states." The self-commentary explains: "Dragon" is interpreted as harmony. Nine in the second, with great virtue, promotes harmony, and the yin lines follow it, so it is said to follow the harmony of heaven; it is in the position of the king and bestows rewards, and the yin lines are attracted, so it is said to pacify all the states. "The army may return with a corpse, which brings great failure." The self-commentary explains: The third and fifth lines have the same function, but the third is often ominous, so it brings great failure. "Retreating to the left brings no blame, because it has not lost the proper way." The self-commentary explains: The fourth line is in the proper position and follows the fifth line, so it has not lost the proper way. "The eldest son leads the army, because it follows the middle path; the younger son brings back a corpse, because it is improper." The self-commentary explains: Zhen represents movement, and nine in the second rises to the middle, so it is said to follow the middle path. The third line is out of position, so it is improper; the fifth line has already been in the proper position, but it uses the third line which is out of position, which is improper use of people, so it is ominous. "The great ruler issues a command, to establish merit; the petty person should not be used, for it will surely cause chaos in the state." The self-commentary explains: The fifth line is the position of great merit, and when it moves to the proper position, it is said to determine merit. Kun represents chaos.

疏：「初失」至「失律」○爻例失位曰失，又曰不當。師初二三五皆失位，故初曰失，三曰不當。二五易位，故曰貞丈人，又曰以正功也。

Self-explanation says: From "Initial Loss" to "Loss of Order" ○ According to the principles of lines, losing position is called "loss," also called "inappropriate position." In the Army hexagram, the first, second, third, and fifth lines all lose their proper positions, so the first line says "loss," and the third line says "inappropriate position." The second and fifth lines exchange positions and each attain the correct position, so the hexagram statement says "upright, the elder man," and the image commentary also says "achieving success through correctness."

○「龍和」至「萬邦」○詩長發曰「何天之龍」，毛傳云「龍，和也」。二當升五，五為天，以盛德行中和，眾陰承之，故承天和。錫命者，開國承家皆當有錫命之事。居王位而行錫命，眾陰歸之，故懐萬邦。禮器曰「物無不懐仁」，周語曰「無所依懐」，鄭韋皆訓懐為歸。坤為萬邦，虞義也。

From "Dragon and Harmony" to "All States": The Book of Poetry, Shang Songs, Chang Fa says "What is the dragon's harmony?" The Mao Transmission explains: "Dragon means harmony." The Nine in the Second should ascend to the fifth position, for five is the heavenly position; with great virtue promoting the middle harmony, all the yin lines submit to it, so it is said that they submit to the harmony of heaven. The term "bestowal of mandate" refers to the granting of titles to establish states and appoint ministers; sitting on the throne to issue mandates, all the yin lines submit, so it is said that the states are pacified. The Book of Rites, Li Ji says "all things are moved by benevolence," and the Guoyu, Zhou Yu says "nothing is attached to," both Zheng Xuan and Wei Zhao interpret "attached" as submission. "Kun represents all states" is Yu Fan's view.

○「三五」至「無功」○師勝敵稱功。周禮大司馬曰「若師有功，愷樂獻於社；若師不功，則厭而奉主車」，鄭注云「功，勝也」。三五同功，五多功，三賤多凶，故大無功也。

From "three and five" to "no merit" ○ A military victory is called "merit." The "Rites of Zhou · Grand Master of War" says, "If the army wins, they will play the victory music and report the success to the earth god; if the army loses, they will perform the funeral rites to welcome the chariot carrying the commander." Zheng Xuan explains, "Merit is victory." The "Great Treatise" discusses that three and five have the same merit, but five is the position of abundant merit, while three is low and prone to misfortune, hence it is said to be great without merit.

○「得位」至「失常」○四得位，故云未失。二升五而四承之，陰承陽為常道，故曰未失常也。○「震為」至「貞凶」○二升居五，故曰中行。已正五位而用失位之三，是使不當，故貞凶也。○「五多」至「為亂」○此虞義也。

From "being in position" to "losing the norm": Six in the Fourth, being Yin in a Yin position, is in the right place, so it is said to have not lost its position. Nine in the Second rises to the fifth position, and Six in the Fourth supports it. Yin supporting Yang is the normal way, so it is said to have not lost the norm. From "Zhen represents" to "auspiciousness is凶": Nine in the Second rises to the fifth position, so it is said to be "acting in the middle." Although the fifth position has been properly established, it then employs the improperly positioned Six in the Third, which is using the wrong person, hence auspiciousness is凶. From "five is excessive" to "causing disorder": This is Yu Fan's view.

地上有水，比。注：地得水而柔，水得地而流，故曰比。先王以建萬國親諸侯。注：先王謂五。初陽已復，震為建，為諸侯，坤為萬國。比，四月卦也。比，輔也，輔成五服，故以建萬國。比，比也，有孚盈，故以親諸侯。

The Image Commentary says: "Water above the earth, the卦 of following." Hui Dong explains: When the earth receives water, it becomes moist and nourishing; when water receives the earth, it flows freely, hence it is called "following." "The former kings used this to establish myriad states and be close to the feudal lords." Hui Dong explains: "The former kings" refers to the Nine in the Fifth. The yang of the first line has already revived, and the trigram Zhen (Thunder) takes the image of establishment and feudal lords, while the trigram Kun (Earth) takes the image of myriad states. The卦 of "following" corresponds to the fourth month. "Following" has the meaning of assistance, and through assistance, the system of five military ranks was established, hence it is said to establish myriad states; "following" also has the meaning of closeness, and since the Nine in the Fifth is full of sincerity and trust, it is said to be close to the feudal lords.

疏：「地得」至「曰比」○此子夏義也。傳又云「夫凶者生於乖爭，今既親比，故云比吉也」。杜林曰「比者，言性不相害」，但爻之相比不相害而相親，故曰比也。

Zi Xia's Commentary on the Changes says: From "the earth receives" to "it is called 'approach'," this is the view of the Commentary. The Commentary also states: "Misfortune arises from discord and contention; now that they are closely allied and mutually supportive, it is said that 'approach' brings good fortune." Du Lin says, "What is meant by 'approach' is that the natures of the two are not harmful to each other." Because the lines are adjacent and do not harm each other but rather are close and harmonious, it is called "approach."

○「先王」至「諸侯」○先王謂夏先王也。五為天子，故先王謂五。初變之正體震，震為建侯，初剛難拔，故云建。震為諸侯，義見屯卦。坤為地，地有九州島，夏時九州島有萬國，故坤為萬國。此上虞義也。

From "Earlier Kings" to "Princes" ○ "Earlier Kings" refers to the earlier kings of the Xia dynasty. The number five represents the position of the Son of Heaven, so "Earlier Kings" refers to the Nine in the Fifth. When the first line changes to become the correct line, it forms the structure of Zhen (Thunder); Zhen symbolizes the establishment of princes. The first line is strong and firm, difficult to remove, hence the term "establish." Zhen is taken as symbolizing princes, as seen in the hexagram Zun (Obstruction). Kun represents the earth; the great earth is divided into nine states, and the Xia dynasty's nine states had ten thousand states, so Kun symbolizes ten thousand states. All of this is according to Yu Fan's interpretation. (Note: The original text has an extra character "island" after "nine states," which is retained as is.)

比，四月卦，據消息。孟喜卦氣圖曰：十一月未濟、蹇、頤、中孚、復；十二月屯、嗛、睽、升、臨；正月小過、蒙、益、漸、泰；二月需、隨、晉、解、大壯；三月豫、訟、蠱、革、夬；四月旅、比、小畜、乾；五月大有、家人、井、咸、姤；六月鼎、豐、渙、履、遯；七月恆、節、同人、損、否；八月巽、萃、大畜、賁、觀；九月歸妹、無妄、明夷、困、剝；十月艮、既濟、噬嗑、大過、坤是也。

The hexagram "Bì" (Comparison) is associated with the fourth month according to the system of the "message hexagrams" (xiàoxi 消息卦气). In Mengxi's "Hexagram Weather Diagram" (卦气图), the hexagrams assigned to each month are as follows: the eleventh month is paired with "Wèijì" (Non-Completion), "Jiǎn" (Obstruction), "Yí" (Nourishment), "Zhōngfú" (Middle Trust), and "Fù" (Return); the twelfth month with "Tún" (Initiation), "Qiān" (Humility), "Kuí" (Strife), "Shēng" (Increase), and "Lín" (Approach); the first month with "Xiǎoguò" (Minor Excess), "Méng" (Youth), "Yì" (Benefit), "Jiàn" (Gradual Progress), and "Tài" (Greatness); the second month with "Xū" (Necessity), "Suí" (Following), "Jìn" (Progress), "Jué" (Resolution), and "Dàzhuàng" (Great Strength); the third month with "Yù" (Joy), "Sòng" (Contention), "Gǔ" (Restlessness), "Gé" (Revolution), and "Guài" (Finality); the fourth month with "Lǚ" (Travel), "Bì" (Comparison), "Xiǎoxù" (Minor Accumulation), and "Qián" (Heaven); the fifth month with "Dàyǒu" (Great Possession), "Jiān" (Family), "Jǐng" (Well), "Xīn" (Mutual Attraction), and "Gòu" (Encounter); the sixth month with "Dǐng" (Vessel), "Fēng" (Brightness), "Huàn" (Dispersal), "Lǚ" (Observance), and "Dùn" (Retreat); the seventh month with "Héng" (Permanence), "Jié" (Restraint), "Tóngrén" (Union), "Sǔn" (Loss), and "Pǐ" (Opposition); the eighth month with "Xùn" (Wind), "Cuì" (Gathering), "Dàxù" (Great Accumulation), "Bēn" (Beauty), and "Guān" (Observation); the ninth month with "Guīmèi" (Marriage), "Wúwàng" (No Falsehood), "Míngyí" (Darkness), "Kùn" (Obstruction), and "Bō" (Decrease); the tenth month with "Gèn" (Stillness), "Jìjì" (Completion), "Shìkē" (Crushing), "Dàguò" (Great Excess), and "Kūn" (Earth). The hexagram "Bì" is clearly listed in the group for the fourth month.

古文尚書皋陶謨曰「成五服，至於五千，州有十二師，外薄四海，咸建五長」，鄭彼注云：「敷土既畢，廣輔五服而成之，面方各五千里，四面相距為方萬里。師，長也。九州島州立十二人為諸侯，師以佐其牧；外則五國立長，使各守其職。」堯初制五服，服各五百里，要服之內方四千里，曰九州島，其外荒服曰四海，此禹所受。

The Classic of Documents, the Gao Yao Chapter, says, "Establish the five military districts, extending to five thousand li, each state having twelve officials, reaching outward to the four seas, all establishing five commanders." Zheng Xuan explains this passage: "After the land has been properly governed, the system of the five military districts is then widely established. Each district is five thousand li in extent, and the distance between the four directions is a total of ten thousand li. 'Shi' refers to 'zhang.' In the nine states, each state appoints twelve officials as princes, who serve as 'shi' to assist the state governors; outside the states, each group of five states establishes one 'zhang,' so that each can fulfill their duties." Yao first established the five military districts, each covering five hundred li. Within the territory of four thousand li, it was called the Nine States, and beyond that, the remote regions were called the Four Seas. This was the territory that was inherited by Yu the Great.

地記書崑崙山東南地方五千里，名曰神州者，禹五服之殘數，亦毎服者合五百里，故有萬里之界，萬國之封。春秋傳曰「禹朝群臣於會稽，執玉帛者萬國」，言執玉帛者則九州島之內諸侯也。其制特置牧，以諸侯賢者為之師，蓋百國一師，州十有二師，則州千二百國也。八州凡九千六百國，其餘四百國在圻內，此禹時建萬國之事也。

Books like the "Record of the Land" say that to the southeast of Mount Kunlun, there is an area of five thousand li in diameter called the "Zhongyuan," which was beyond the five regions of Yu. Each region was also five hundred li, hence the boundary of ten thousand li and the feudal states of ten thousand countries. The "Zuo Zhuan" says, "Yu met with his ministers at Huiji, and there were ten thousand states that came to pay homage with jade and silk." Those who carried jade and silk were the feudal lords within the nine provinces. At that time, there was a special position called the "zhou mu" (province governor), and among the feudal lords, the virtuous and capable were selected to serve as "shi" (military commanders). Approximately one "shi" was appointed for every hundred states, and each province had twelve "shi," so each province had one thousand two hundred states. With eight provinces, there were nine thousand six hundred states, and the remaining four hundred were within the royal domain. This is the actual situation of the establishment of ten thousand states during Yu's time.

四月以建萬國者，明堂月令曰「立夏之日，天子親帥三公九卿大夫以迎夏於南郊，還反賞封諸侯」，蓋夏殷法也。白虎通曰「封諸侯以夏何？陽氣盛養，故封諸侯盛養賢也」。襄廿六年春秋傳曰「賞以春夏，刑以秋冬」，是慶賞封建皆以夏也。王肅聖證論亦同此說。

The reason for establishing states in the fourth month is because the "Bright Hall Monthly Ordinances" state, "On the day of the Beginning of Summer, the Son of Heaven personally leads the Three Dukes, the Nine Ministers, and the Grandees to the southern outskirts to welcome the season of summer, and after returning to the court, he bestows rewards and grants titles to feudal lords." This is likely an ancient practice from the Xia and Shang dynasties. The "White Tiger Treatise" says, "Why are feudal lords enfeoffed in summer? Because summer is the season when yang energy is vigorous and governs growth, so enfeoffing feudal lords at this time signifies the flourishing cultivation of virtuous talents." The "Zuo Zhuan" states in the twenty-sixth year of Duke Xiang, "Rewards are given in spring and summer, while punishments are carried out in autumn and winter," indicating that celebrations and enfeoffments take place in summer. Wang Su's "Saintly Verification" also supports this view.

禹成五服，與比同。說文曰：輔信也。輔成五服，此建萬國之象。比，比也，序卦文。九五孚信之德盈滿中國，四海會同，遠人賓服，此親諸侯之象也。

Great Yu established the system of the Five Domains, which corresponds with the meaning of the hexagram "Bì" (Approach). The "Shuowen" explains it as "to assist with trust" — here the original text has lost the character being explained, leaving only the interpretation. Assisting to establish the Five Domains is precisely the image of establishing myriad states. "Bì" means to be close to and associate with, as stated in the "Xugua" (Sequence of Hexagrams). The virtue of trustfulness of the Nine in the Fifth is full in the central land, with the feudal lords from all four seas coming to pay homage, and even distant people also coming to submit, which is exactly the image of drawing near to the feudal lords.

比之初六，有它吉也。注：信及非應然後吉。比之自內，不自失也。注：得位故不自失。比之匪人，不亦傷乎。注：爻失其正辰，體陰賊，故傷。外比於賢，以從上也。注：上謂五。顯比之吉，位正中也。注：謂離象明，正上中也。舍逆取順，失前禽也。注：背上六，故舍逆；據三陰，故取順；不及初，故失前禽。邑人不戒，上使中也。比之無首，無所終也。注：坤道代終，比之無首，故無所終。

The Image Commentary says: "At the beginning of the first line, there is a different kind of good fortune." Self-commentary: Trust and sincerity extend to those not in the correct position, and then good fortune arises. "Comparing from within, one does not lose oneself." Self-commentary: The second line is in the correct position, so it does not lose its proper alignment. "Comparing with the unvirtuous, is it not injurious?" Self-commentary: The third line is not in the correct position, and its trigram belongs to a sinister and malevolent force, hence it suffers injury. "Comparing with the virtuous from outside, following the superior." Self-commentary: "Superior" refers to the fifth line. "Manifest comparison brings good fortune, because of the correct position and centrality." Self-commentary: This refers to the image of fire, which is bright, and the fifth line is upright and occupies the center of the upper trigram. "Abandoning the opposite and taking the harmonious, one loses the previous bird." Self-commentary: Turning away from the sixth line at the top, thus abandoning the opposite; possessing the three lower yao, thus taking the harmonious; the favor does not reach the first line, thus losing the previous bird. "The people of the city are not warned, because the superior causes the middle to act." "Comparing without a leader, there is no end." Self-commentary: The way of the earth takes the place of heaven to complete the matter. Now comparing without a leader, thus there is no end.

疏：「信及」至「後吉」○此荀義也。案五爻辭云「失前禽」謂初也。三四，五所據也；二，五所應也；初在應外，故失前禽。前禽雖失，初六終來盈之孚也。王者之德不及殊俗則未至，故信及非應然後吉也。○「得位」至「自失」○桓十七年穀梁傳曰「蔡季自陳歸於蔡，自陳，陳有奉焉爾」。二得位自內，比初而外應五，正而後行事，故不自失也。

Self-explanatory: From "Trust and" to "Later Goodness" ○ This is the view of Xun Shuang. According to the statement of the fifth line, it refers to the initial six. The third and fourth lines are under the fifth line, the second line is the proper corresponding line of the fifth line, but the initial six is outside the corresponding line, hence the statement "losing the preceding bird." Although the preceding bird is lost, the initial six will eventually come to fill the trust of the fifth line. If a king's virtue cannot extend to different customs and distant places, it is still not complete, so trust should be extended to the line that is not the proper corresponding one, and then it will be good. From "Being in the Right Position" to "Self-Loss" ○ The "Guliang Commentary" on the 17th year of Duke Huan says "Cai Ji returned to the state of Cai from Chen; the phrase 'from Chen' is because Chen had supported him." The second line is in the right position and resides in the inner trigram, it is close to the initial six below and corresponds to the fifth line above, first rectifying itself and then acting, so it does not lose its proper position.

○「爻失」至「故傷」○此乾寳義也。翼奉封事曰「東方之情怒也，怒行陰賊，亥卯主之」，孟康注云「本生於亥，盛於卯，木性受水氣而生，貫地而出，以陰氣賊害土，故為陰賊」。坤為土，六三乙卯，坤之鬼吏，草木怒生而賊害土，故云傷也。

From "yao shi" to "gu shang," this is Ganbao's view. Yi Feng's memorial states, "The sentiment of the East is anger, which leads to secret malevolence, governed by the two years of亥 and卯." Meng Kang's commentary says, "Wood is born in亥 and thrives in卯; wood nature receives water vapor to grow, penetrating the earth to emerge, and harms the earth with its yin energy, hence called secret malevolence." The trigram Kun takes the image of earth, and the yao chen of the sixth line in the third position matches Yimao, which is the ghost official of Kun; grass and trees grow angrily and harm the earth's energy, hence it is called "injury."

○上謂五○繫上曰「可大則賢人之德，可久則賢人之業」，姚信注云「上賢人謂乾五，下賢人謂坤二」。乾五之坤成坎，坎五猶乾五，故稱賢。二比初，四不比三者，三匪人，故不比也。○「謂離」至「中也」○此虞義也。初三已變體重明，故謂離象明。五在上，得位居中，故正上中也。

From the phrase "the upper trigram refers to the fifth line" ○ The Great Treatise says, "If it can be great, then it is the virtue of a virtuous person; if it can be enduring, then it is the achievement of a virtuous person." Yao Xin's commentary says, "The virtuous person in the upper trigram refers to the nine in the fifth line of the Qian hexagram, while the virtuous person in the lower trigram refers to the six in the second line of the Kun hexagram." The five line of Qian enters the Kun to form Kan, and the five line of Kan is still equivalent to the five line of Qian, hence it is called virtuous. The six in the second line is closely aligned with the six at the beginning, while the six in the fourth line is not closely aligned with the six in the third line, because the six in the third line is "not a person," so it does not compare with it. From "referring to Li" to "center" ○ This is Yu Fan's explanation. The first and third lines have changed, and the hexagram overlaps to form brightness, so it is said that the image of Li represents brightness. The nine in the fifth line is in the upper trigram, occupying the proper position and being in the center, so it is said to be upright and in the center of the upper trigram.

○「背上」至「前禽」○此虞義也。上六逆乘陽故稱逆，而在五後，故稱背。四三二皆順承陽而五據之，故云取順。初在應外，五不及初，故失前禽。邑人不戒，上使中也，義見上經。○「坤道」至「所終」○上為終，坤承乾而代終，以乾為首故也。今比之無首，則是無所終也。

From "back" to "front禽" ○ This is Yu Fan's interpretation. The upper six is reversed and overpowers the yang strength, hence it is called "reverse"; it is also located after the nine five, hence it is called "back." The fourth, third, and second lines all follow and support the yang strength, being possessed by the nine five, hence it is called "taking order." The initial six is outside the responding position, and the nine five's grace does not reach the initial, hence it is called "losing the front禽." As for "the people of the city are not warned, the superior causes the middle to be," the meaning and example are found in the upper classic. From "the way of the earth" to "its conclusion" ○ The upper line is the conclusion. The earth supports the heaven and takes over the heaven's task to complete it, precisely because the heaven is the beginning. Now, if compared without a beginning, there would be nothing to conclude.

風行天上，小畜。注：風者，天之命令也，今行天上則是令未下行，畜而未下，小畜之象。君子以懿文德。注：懿，美也。豫坤為文，乾為德。卦以柔畜剛，君子法之，故修美文德，積久而施自行。疏：「風者」至「之象」○此九家義也。巽為風，巽彖傳曰「重巽以申命」，故云風者天之命令也。今風行天上，則是令未行於下，畜道未成，故畜而未下。以小畜大，謂之小畜也。

The Image Commentary says: "Wind moves over the heavens, small accumulation." The self-commentary explains: "Wind represents the decree of heaven. Now it only moves in the heavens, meaning the decree has not yet been issued and implemented, thus accumulating without reaching below, which is the image of small accumulation." It continues: "The superior man thus cultivates his virtue." The self-commentary explains: "Yi means beauty. The related hexagram Yu contains Kun, which represents culture; Qian represents virtue. This hexagram uses a yao of flexibility to restrain a yao of strength. The superior man takes this as a model, thus cultivating and perfecting his cultural virtue, which, after long accumulation, naturally spreads. The self-explanation says: From 'Wind' to 'the image' is the view of the nine schools of the Book of Changes. Xun represents wind. The Commentary on the Judgment of the hexagram Xun says 'repeated wind to reaffirm the decree,' so it says wind is the decree of heaven. Now wind moves in the heavens, meaning the decree has not yet been implemented below, and the principle of restraint has not yet been achieved, thus it is said to be accumulating without reaching below. Restraining the small by the great, hence it is called 'small accumulation.'"

○「懿美」至「自行」○說文曰「懿，專久而美也」。豫坤為文，據旁通也。乾有四德，故為德，此上虞義也。四為柔，故云以柔畜剛。君子欲懐柔天下，不以武功而以文德，故云修美文德。彖傳曰「施未行也」，巽柔善入，積之久而德施於物，物無不化，故云施自行。

From "Yi Mei" to "Xing Zheng" ○ The "Shuo Wen" says "Yi means being devoted and enduring with beauty." "Yu Kun as Wen" is based on the method of taking the opposite image. The Qian trigram possesses the four virtues of Yuan, Heng, Li, and Zhen, so it is taken as an image of virtue. All of this is according to Yu Fan's interpretation. The sixth line in the fourth position is a yao of flexibility, so it is said that the flexible nurtures the strong. A gentleman should be gentle towards the world, not relying on military power but on cultural virtue, so he should cultivate and perfect cultural virtue. The "Tu Zhuan" says "the application has not yet been carried out." The Xun trigram is flexible and gentle, and good at penetrating, so when it has accumulated for a long time, the virtue will naturally spread to all things, and all things will be transformed and nurtured by it, so the virtue is naturally applied throughout.

復自道，其義吉也。注：陽為吉。牽復在中，亦不自失也。注：失位變應五，故不自失。亦者，亦初也。夫妻反目，不能正室也。注：妻當在內，夫當在外，今妻乘夫而出在外，故不能正室。有孚惕出，上合志也。注：上謂五，坎為志。有孚攣如，不獨富也。既雨既處，得積載也。君子征凶，有所疑也。注：積猶畜也，坎為疑。

The Image Commentary says: "Returning to the path, its meaning is auspicious." Self-commentary: Yang is auspicious. "Being drawn back in the middle, also not losing oneself." Self-commentary: Nine Two is out of position, but changing to ascend and correspond with Nine Five, so it does not lose itself. The word "also" includes Nine One as well. "Spouses turning against each other, unable to maintain order in the household." Self-commentary: The wife should be within, the husband should be outside; now the wife is above the husband and has gone outside, so she cannot maintain order in the household. "With sincerity, being cautious and emerging, harmonizing with the superior's will." Self-commentary: "Superior" refers to Nine Five, and Kan takes the image of will. "With sincerity, tightly bound, not only rich." "Rain has fallen and the situation is stable, obtaining accumulation." "The gentleman faces danger, there is doubt." Self-commentary: "Accumulation" is like "accumulation," and Kan takes the image of doubt.

疏：「陽為」至「初也」○陽吉陰凶，初變為陽，是由凶而趣于吉，故其義吉也。二從旁通變，故失位，今變應五，故不自失。初既得位，二亦不失，故云亦者亦初也。○「妻當」至「正室」○桓十八年春秋傳曰「女有家，男有室」，是夫以妻為室也。白虎通曰「一夫一婦成一室」，義亦通也。男正位乎外，女正位乎內，天地之大義。今陽在內，陰在外，反其居室之道，故不能正室。夫謂豫震，妻謂小畜，即巽也。

Self-explanation says: From "Yang is" to "the beginning" ○ Yang represents good fortune, while Yin represents misfortune; the first line changes to Yang, thus moving from misfortune toward good fortune, so its meaning is considered good. Nine two comes from a change in the adjacent hexagram, so it is out of position; now it changes to correspond with Nine five, so it does not lose its place. Since Nine one has already attained its position, Nine two does not lose its correctness, so it is said "also" referring to Nine one as well. From "wife is" to "the main room" ○ The "Zuo Zhuan" states in the eighteenth year of Duke Huan that "women have a family, men have a room," indicating that the husband considers the wife as the room. The "Bai Hu Tong" says "one husband and one wife form a room," which makes sense in terms of meaning. The man is properly positioned outside, while the woman is properly positioned inside, which is the great principle of heaven and earth; now Yang is inside and Yin is outside, which violates the principle of the room, so it cannot properly manage the household. The term "husband" refers to the Zhen trigram from the adjacent hexagram Yu, while the term "wife" refers to the Xun trigram from the hexagram Xiaoxu.

○上謂五，坎為志○彖傳曰「剛中而志行乃亨」，剛中謂五，四五合志，乃能畜乾，故上謂五。坎為志，虞義也。○「積猶」至「為疑」○畜道至上而成，得積載者，畜道成也。畜有積義，故云積猶畜也。坎為疑，虞義也。

From the statement 「上 refers to five, Kan represents will」, the Commentary on the Judgment says 「strong and central, with will realized, then it is harmonious」. 「Strong and central」 refers to nine in the fifth. Six in the fourth aligns with nine in the fifth in terms of will, thus being able to restrain the dry yang. Therefore, 「上」 refers to nine in the fifth. 「Kan represents will」 is Yu Fan's view. From 「accumulation is like」 to 「becomes doubt」, the way of restraint is only completed at the top line.the so-called「obtaining accumulation」 means the way of restraint has been completed. 「Cultivate」 originally includes the meaning of accumulation, so 「accumulation」 is said to be like 「cultivate」. 「Kan represents doubt」 is also Yu Fan's view.

上天下澤，履，君子以辯上下定民志。注：君子謂乾。天高地下，萬物散殊而禮制行，故以辯上下定民志。疏：此樂記文。乾為天，兌為澤，禮以地制，澤又卑於地，故君子法之以制禮。

The Image Commentary says: "Heaven above, marsh below, the hexagram of Footsteps; the superior man takes this as a model to distinguish above from below and establish the people's aspirations." Self-commentary says: "The term 'superior man' refers to Qian. Heaven is above and earth is below, all things spread out and each has its proper rank, thus rites are established. Therefore, distinguishing above from below and establishing the people's aspirations is spoken of." Self-explanation says: These words originally come from the "Book of Rites · Music Rites." Qian represents Heaven, Dui represents marsh; rites are modeled after earth, and since marsh is lower than earth, the superior man takes it as a model to create rites.

天高地下，禮者，天地之別也，故以辯上下。萬物散殊而未定，禮節民心，故以定民志。漢書敘傳曰「上天下澤，春雷奮作，先王觀象，爰制禮樂」，是說君子法履以制禮之事。

Heaven is high and earth is low; ritual properly distinguishes the respect and hierarchy between heaven and earth, thus enabling the discernment of above and below. When all things are scattered and chaotic and have not yet found stability, ritual regulates the people's hearts, thus enabling the stabilization of the people's will. The "Book of Han · Biographical Discourse" says, "Heaven above and marsh below, spring thunder arises, the former kings observed the phenomena, thus establishing ritual and music," referring precisely to the act of the gentleman taking the "Step" hexagram as a model to establish ritual.

素履之往，獨行願也。注：初微謂之獨，震為行，使四變而己應之，故獨行願。幽人貞吉，中不自亂也。注：變之正居中應五，故不自亂。眇而視，不足以有明也。注：兩離稱明。跛而履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。注：剛謂乾，坎為志。愬愬終吉，志行也。注：應在初，故志行。夬履貞厲，位正當也。注：位正當故不疚。元吉在上，大有慶也。

The Image Commentary says: "Walking with simplicity, it is the realization of one's own will." Self-commentary: The first line is subtle and profound, hence it is called "alone"; the trigram Zhen represents movement. It causes the fourth line to change and corresponds with it, hence it is said to carry out its own will alone. "The upright person remains steadfast and is fortunate, because he does not become confused within." Self-commentary: The second line changes to become correct, resides in the center and corresponds with the fifth line, hence he does not become confused within. "Blindfolded vision is not sufficient for clarity." Self-commentary: One needs two instances of the trigram Li to be called clear. "Limping in walking is not sufficient for movement." "Smiling at others brings misfortune, because the position is inappropriate." "The warrior serves the great sovereign, because his will is strong." Self-commentary: "Strong" refers to Qian; the trigram Kan represents will. "Being anxious but ultimately fortunate, because the will is carried out." Self-commentary: The fourth line corresponds with the first line, hence the will is realized. "Walking with firmness and being steadfast brings danger, because the position is appropriate." Self-commentary: The line's position is correct and proper, hence there is no inner guilt. "The highest virtue brings great joy."

疏：「初微」至「行願」○初為隱，為微，隱微於人為獨，故中庸曰「莫見乎隱，莫顯乎微，故君子慎其獨也」。初應四，四體乾，乾為誠，素質之始也。質，誠也。欲正其心者先誠其意，不誠則不能獨，故素履之往，獨行願也。

From the explanation: From "initial subtlety" to "acting with sincerity" ○ The first line is in a hidden position, in a secluded and subtle place; being hidden and subtle without being seen by others is "solitude," so the "Zhongyong" says "nothing is more visible than the hidden, nothing more evident than the subtle, hence the gentleman is careful in his solitude." The first nine corresponds with the fourth nine, which is in the position of the乾 trigram, and the乾 trigram symbolizes sincerity. This is the beginning of a simple and pure essence; "quality" is sincerity. To correct one's mind, one must first make one's intention sincere; without sincerity, one cannot practice caution in solitude. Therefore, "walking in simplicity" is precisely acting according to one's own sincere aspirations.

○「變之」至「自亂」○貞吉者，變之正而獲吉也。坎在坤中，坤為亂，之正應五，故不自亂。○兩離稱明○虞注鼎彖傳曰「有兩坎兩離乃稱聰明」，眇而視，不足以有明，一離故也。○「剛謂」至「為志」○三變應乾，故志剛。○「應在」至「志行」○應在初，初震為行，坎為志，故志行。○「位正」至「不疚」○乾履兌，兌為虎，五在乾體故厲；以剛中正，故不疚，與彖傳互相明也。

From "change" to "self-confusion," the so-called "auspiciousness" refers to change resulting in correctness and thus obtaining good fortune. The trigram Kan is trapped within the trigram Kun, and Kun symbolizes confusion; nine two changes to a correct line and corresponds to nine five above, so it does not become self-confused. From the phrase "two LIs signify clarity," Yu Fan's commentary on the "Commentary on the Judgment" of the "Cooking Cauldron" hexagram says that there must be two Kan and two Li to be considered wise. Six three "has a single eye and cannot see clearly, thus lacking clarity," because it has only one Li trigram. From "strong" to "as a will," six three changes and corresponds to Qian, so it is said to have a strong will. From "corresponding" to "will being carried out," nine four's responding line is at initial nine, initial nine is in the trigram Zhen, Zhen signifies movement, Kan signifies will, so the will is carried out. From "correct position" to "no guilt," Qian is above and steps on Dui, Dui symbolizes tiger, nine five is in the body of Qian, thus there is a warning of danger; but it maintains itself with strong, vigorous, and correct virtue, thus there is no inner guilt, which can be mutually explained with the meaning of the "Commentary on the Judgment."

天地交，泰。注：交謂二五。后以財成天地之道，輔相天地之宜，以左右民。注：坤稱後。坤富稱財。輔，以陰輔陽；相，贊也。震為左，兌為右，坤為民。言後資財用以成教，贊天地之化育以左右其民也。書曰「予欲左右有民」。疏：交謂二五○天地交而成既濟，故云交謂二五。

The Image Commentary says: "Heaven and Earth interact, resulting in the state of Tai." Hui Dong explains: "Interacting" refers to the mutual exchange of positions between the Nine in the Second and the Six in the Fifth. "The ruler then uses resources to complete the way of Heaven and Earth, assists in the suitability of Heaven and Earth, and thus supports the people." Hui Dong adds: The Earthly Trigram is called "the ruler." The Earth Trigram represents wealth and abundance, hence it is called "resources." "Assisting" means using Yin to support Yang, and "supporting" means aiding. Zhen (Thunder) represents the left, Dui (Lake) represents the right, and Kun (Earth) represents the people. This means that the sovereign uses resources to achieve moral education, supports the nurturing of Heaven and Earth, and thus assists his people. The Book of Documents says, "I wish to support the people." Hui Dong's notes say: "Interacting refers to the Second and Fifth lines" one sentence. ○ Heaven and Earth interacting leads to the state of Ji Ji, so "interacting" refers to the Second and Fifth lines.

○「坤稱」至「有民」○釋詁曰「後，君也」。坤臣道而稱後者，泰消息為闢卦，得稱後也。坤富稱財，又化成物，故曰財成。卦有比，比，輔也，故以陰輔陽也。相者贊相，故曰相贊也。震春為左，兌秋為右，坤眾為民。富之教之，所謂資財用以成教，皆贊化育為既濟之事也。書曰者，尚書皋陶謨文，是虞夏既濟時事，故引之也。

From "Kun" to "having people" ○ The "Er Ya · Xi Gu" says "hou, meaning ruler." Although Kun originally belongs to the category of ministers, it is called "hou" here because the hexagram Tai belongs to the辟卦 (excluded hexagram) in the twelve message hexagrams, so it can be called "hou." Kun governs wealth and abundance, hence it is called "cai" (wealth). It can also generate and nurture things, so it is called "caicheng" (wealth and accomplishment). Within the hexagram there is an image of mutual affinity and support, "bi" means assistance, so it is said that the yin supports the yang. "Xiang" means to assist and support, so "xiang" means to assist. Zhen governs spring and is on the left, Dui governs autumn and is on the right, while Kun represents the common people, i.e., the people. First making the people wealthy and then educating them is what is meant by using wealth to accomplish education; these are all matters of assisting in generation and completion. The quoted "Shu Yu" is a passage from "Shang Shu · Gao Yao Mo," discussing events during the time of Yu and Xia's completion, hence it is cited.

拔茅征吉，志在外也。注：外謂四。苞巟得尚于中行，以光大也。注：升五體離，嚮明而治，故以光大。無平不陂，天地際也。注：位在乾極，應在坤極，天地之際。偏偏不富，皆失實也。注：坤虛故皆失實。不戒以孚，中心願也。注：中謂五，坎為心，陰性慾承，故中心願。以祉元吉，中以行願也。注：中，下中。城復於堭，其命亂也。注：初吉終亂。

The Image Commentary says: "Pulling up wild hemp brings good fortune, for the mind is directed outward." Self-commentary: "Outward" refers to the sixth line in the fourth position. "The bundle is taken up and placed in the middle path, thus achieving brightness and expansion." Self-commentary: The second line rises to the fifth position and forms the body of fire, facing the light and governing the world, hence achieving brightness and expansion. "Without level ground there is slope, for it is the boundary of heaven and earth." Self-commentary: The third line is at the extreme of the heaven trigram, and the line it corresponds to, the sixth line at the top, is at the extreme of the earth trigram, which is exactly where heaven and earth meet. "Favoritism does not lead to wealth, for all are lacking in reality." Self-commentary: Earth is empty, so the three yin lines are not full. "Without warning, trust is achieved, for it is the heart's wish." Self-commentary: "Center" refers to the second line, and the trigram Kan represents the heart; the nature of yin is originally to serve yang, so it is the wish of the heart. "Receiving blessings brings the highest good fortune, for it is the center acting in accordance with the wish." Self-commentary: This "center" refers to the center of the lower trigram. "The city is restored to the ditch, for its destiny is confused." Self-commentary: It began with good fortune but eventually led to disorder.

疏：外謂四○此虞義也。○「升五」至「光大」○既濟五互離，故云升五體離。說卦曰「離也者，明也，聖人南面而治天下，嚮明而治，蓋取諸此」，謂取離象為明堂也。二升五為聖人，故乾鑿度以夬五為聖人。離為光，乾為大，故以光大也。

Self-explaining says: "Outside refers to four" one sentence. This is Yu Fan's view. From "ascending to five" to "radiance and greatness" "The fifth line of the 'Gathering of Greatness' is in the mutual structure of Li, so ascending to the fifth position forms the structure of Li. The 'Commentary on the Hexagrams' says 'Li is brightness; the sage faces south to govern the world, facing brightness to govern, which is derived from this,' referring to taking the image of Li to establish the Bright Hall. The nine in the second position ascending to the fifth position is the sage, so the 'Dry Hole Treatise' takes the fifth line of the 'Decisive Victory' as the sage. Li is taken as light, Qian is taken as greatness, so it is said 'radiance and greatness.'

○「位在」至「之際」○此宋衷義也。位在三，故云乾極；應在上，故云坤極。小爾雅曰「際，接也」。天與地接，猶泰與否接，故云天地際也。○「坤虛」至「失實」○陽實陰虛，坤三爻，故皆失實也。○「中謂」至「心願」○中謂五。五爻之義發於四爻者，上體以五為主也。說卦曰「坎為極心」，中心猶極心也。陰性慾承，乾鑿度文。九家易曰「乾升坤五，各得其正，陰得承陽，皆陰心之所欲」是也。

From "position in" to "at the time of" ○ This is the view of Song Zhong. The third line is at the top of the lower trigram, so it is called the extreme of Qian; the corresponding sixth line at the top is at the end of the upper trigram, so it is called the extreme of Kun. The "Xiao Er Ya" says "ji, means to connect." Heaven and Earth connect, just as Tai and Pi connect, so it is said "heaven and earth meet." From "Kun is empty" to "losing reality" ○ Yang is real, Yin is empty. Kun has three Yin lines, so it is not full. From "middle refers to" to "heart's wish" ○ "Middle" refers to the fifth line. The meaning of the fifth line is expressed in the image commentary of the fourth line, because the upper trigram takes the fifth line as its main focus. The "Shuo Gu" says "Kan represents the central heart." "Central heart" is the same as "central heart." "Yin nature desires to follow" is a phrase from the "Qian Zao Du." The nine schools of the Book of Changes say "Qian rises into the fifth position of Kun, each attains its proper place, Yin is able to follow Yang, this is the wish of Yin's heart," which is exactly this meaning.

○中，下中○五降下，故中謂下中。震為行，故中以行願。上願謂二欲升五，下願謂五欲降二也。○初吉終亂○既濟彖曰「初吉終亂」，傳謂「終止則亂，其道窮也」。上為終，坤為亂，巽為命，故其命亂也。

From the phrase "middle, lower middle," the line six five descends, so this "middle" refers to the middle of the lower trigram. The trigram Zhen is taken as representing movement, hence it is said "middle to fulfill the will." The "will" mentioned above refers to the line nine two wanting to ascend to the fifth position; the "will" mentioned below refers to the line six five wanting to descend to the second position. From the phrase "initially auspicious, finally disorder," the hexagram Ji Ji states "initially auspicious, finally disorder." The Commentary on the Judgment explains it as "when it ends, there is disorder, its way is exhausted." The top line represents the end,坤 represents disorder, and Xun represents destiny, hence its commands are plunged into confusion.

天地不交，否。注：天氣上升，地氣沈下，二氣特隔，故云否。君子以儉德辟難，不可營以祿。注：君子謂伏乾。坤吝嗇為儉，乾為德。陰消至否，坤臣弒君，故以儉德辟難。坤為營，乾為祿，坤消乾故不可營以祿也。疏：「天氣」至「雲否」○此宋衷義也。董子曰「陰猶沈也」，故地氣沈下。天上升不下降，地沈下不上升，是二氣特隔，故云否也。

The Image Commentary says: "Heaven and Earth do not interact, hence 'Obstruction.'" Self-commentary: The heavenly energy rises, the earthly energy descends, and the two energies are separated, hence called "Obstruction." "The superior man uses frugality in virtue to avoid calamity, and should not seek official rank for personal gain." Self-commentary: "The superior man" refers to the hidden乾 in the lower position. The坤 is naturally stingy, hence it is frugal; the乾 takes the image of virtue. The Yin energy declines and the Yang reaches the stage of "Obstruction," where the坤, as a minister, faces the danger of killing the king, so one should use frugality in virtue to avoid calamity. The坤 represents business, and the乾 represents official rank and fortune; the坤 erodes the乾, hence one should not seek official rank. Self-explanation: From "heavenly energy" to "cloud obstruction" ○ This is the view of Song Zhong. Dong Zhongshu said "Yin is like sinking," hence the earthly energy sinks. The heavenly energy rises but does not descend, the earthly energy sinks but does not rise, hence the two energies are separated, so it is called "Obstruction."

○「君子」至「祿也」○否下體坤，乾伏坤下，乾三為君子，故君子謂伏乾。說卦曰「坤為吝嗇」，吝嗇故儉。陰消至否，坤臣弒君，故為難，虞氏亦謂弒君之難也。乾伏坤下，隱伏之象，故以儉德辟難。文言曰「天地閉，賢人隱」，是其義也。

From "junzi" to "lu ye" ○ The lower trigram of the "Pu" hexagram is Kun; Qian is hidden beneath Kun. The third line of Qian is called "junzi," so "junzi" refers to the hidden Qian. The "Shu Gu" says "Kun represents stinginess," hence stinginess leads to frugality. Yin energy overcomes Yang in the "Pu" hexagram, with Kun ministers killing the king, thus causing hardship; Yu Fan also says this is a difficulty of regicide. Qian being hidden beneath Kun represents the image of concealment, hence it is said that one should avoid hardship by practicing frugal virtue. The "Wenyan" says "the heavens and earth close, and the virtuous retreat," which is exactly this meaning.

坤為營，虞義也。說卦曰「坤為旬」，旬，十日也，經營須日，故旬營同物。詩江漢曰「來旬來宣」，鄭箋云「旬當為營」，知旬營同物也。乾為福，說文云「祿，福也」，故乾為祿。坤消乾祿，故不可營以祿，此兼用虞義。虞氏又云，營或作榮，儉或作險。

"Kun represents Camp" is Yu Fan's view. The "Say on the Trigrams" mentions "Kun represents a period of ten days," and a period refers to ten days. Managing affairs requires time, so "period" and "camp" are essentially the same thing. The "Book of Songs, Great Ya, Jianghan" says "come to the period and announce," and Zheng Xuan's commentary notes that "period should be read as camp," indicating that period and camp refer to the same thing. The trigram Qian is associated with blessings, and the "Shuowen Jiebi" states that "lu means blessing," so Qian represents lu. Kun consumes Qian's blessings and禄, thus it is said that one should not seek禄. This is a combination of Yu Fan's interpretation. Yu Fan also pointed out that in some versions, "camp" is written as "glory," and in some versions, "frugality" is written as "danger."

拔茅貞吉，志在君也。注：四變體坎為志，君謂五。大人否亨，不亂群也。注：物三稱群，謂坤三為亂，大人不從，故不亂群也。苞羞，位不當也。注：三上失位。有命無咎，志行也。注：志行於群陰。大人之吉，位正當也。注：位正當，故陰不能消乾使亡。否終則傾，何可長也。注：以陰剝陽，故不可久。

The Image Commentary says: "Pulling out the wild grass, the divination is auspicious, for the will is directed toward the sovereign." Self-commentary: The fourth line changes to form the Kan trigram, which symbolizes will; "sovereign" refers to the Nine in the Fifth. "The great man's failure to act is not disorderly." Self-commentary: Three things are called a group, referring to the three yin lines of the Kun trigram, which are the source of disorder; the great man does not follow them, so he does not share in the disorder of the group yin lines. "Bundled offerings, position is inappropriate." Self-commentary: The third line and the top line both lose their proper positions. "There is a mandate without blame, the will is carried out." Self-commentary: His will is implemented among the yin lines. "The great man's auspiciousness, position is proper." Self-commentary: The line's position is correct and appropriate, so the yin lines cannot erode the Qian yang and cause its extinction. "When rejection continues, it will collapse, how can it last?" Self-commentary: By the yin lines eroding the yang lines, it cannot last long.

疏：「四變」至「謂五」○應在四，四變應初，故體坎，坎為志。初與二三同類承五，故志在君。初在應外而云承五者，坤性承乾，故初曰以其，四曰離祉，是三爻皆有承乾之象，故初得承五也。○「物三」至「群也」○此虞義也。周語曰「獸三為群」，坤三爻，故云群。六三為亂，大人中正以否絶之，故云不亂群。五不亂群，故不亡也。

Self-explaining: From the fourth line to the fifth line, the responding line of the initial line is the fourth line. The fourth line changes and corresponds with the initial line, thus forming the trigram Kan, which represents will. The initial line, along with the second and third lines, belongs to the category of yin and together supports the ninth line five, so it is said that the will is directed towards the superior ruler. Although the initial line is originally outside the responding line, it is said to support the fifth line because the nature of坤 is to support Heaven. Therefore, the statement of the initial line says "with its gathering," and the statement of the fourth line says "the people receive blessings." The character "chou" in the original text is a rare variant, showing that all three yin lines have the image of supporting Heaven, so the initial line can also support the fifth line. From the third line to the statement about "group," this is Yu Fan's explanation. The "Zhou Language" says "three animals form a group," and since坤 has three yin lines, it is called a group. The third line is the source of disorder, and the superior person maintains the middle and correct path, thus separating from it, so it is said that it does not share in the disorder of the group of yin lines; the fifth line does not become disorderly among the group, so it does not perish.

○三上失位○上苞三，二爻皆失位，故云位不當也。○「志行」至「群陰」○此荀義也。四以五命據三陰，陰皆麗乾之福，是志行於群陰也。○「位正」至「使亡」○荀註文言曰「存謂五，為陽位；亡謂上，為陰位」。以九居五得正得中，陰繫於陽，故不能消乾使亡也。○「以陰」至「可久」○此虞義也。陰剝於上則陽復於下，故不可久。

From the phrase "three upper positions are misplaced," the upper nine includes the third six, and both lines are misplaced, hence the line positions are inappropriate. From "will be carried out" to "a group of yins," this is a view held by Xun Shuang. The fourth nine obeys the command of the fifth nine and holds three yin lines, and all the yins are attached to the Qian trigram and receive its blessings, which is called the will being carried out among the group of yins. From "position is correct" to "causing disappearance," Xun Shuang's commentary on the Wenyan says, "the 'existence' refers to the fifth nine, which is a yang position; the 'disappearance' refers to the upper nine, which is a yin position." A yang line in the fifth position is both correct and central, and yin is attached to yang, so it cannot erode the Qian yang and cause its disappearance. From "by yin" to "can last long," this is Yu Fan's view. Yin is peeled off above, and yang is restored below, so it cannot last long.

天與火，同人。君子以類族辯物。注：族，姓；辯，別，物姓之同異也。君子謂乾，乾為族。天火同性，二五相應，男女辯姓，故以類族辯物。疏：族姓者，戰國策曰「昔者曾子處費，費人有與曾子同名族者」，注云「族，姓也」。襄三十一年春秋傳曰「辯於大夫之族姓班位」，故知族為姓也。辯別，虞義也。同姓則同德，異姓則異德，故云物姓之同異也。

The Image Commentary says: "Heaven and fire, the Book of Changes' 'Same People'; the gentleman uses this to classify families and distinguish things." Self-commentary says: "Zu refers to surname, 'bian' means to differentiate, that is, to distinguish the differences between things and surnames." "The gentleman" refers to Qian, which takes the image of family. Heaven and fire share the same nature, Six in the Second and Nine in the Fifth correspond, and men and women must distinguish surnames, hence it is said "classifying families and distinguishing things." Self-explanation says: the term "zu" refers to surname. The "Strategies of the Warring States" says, "In the past, Zengzi lived in Fei, and there was a man in Fei with the same name and surname as Zengzi," note: "zu, surname." The "Zuo Zhuan" says in the thirty-first year of Duke Xiang, "Clearly distinguishing the surnames and ranks of the officials," from this we know that "zu" refers to surname. Taking "bian" as "differentiate" is the view of Yu Fan. Same surname implies same virtue, different surname implies different virtue, hence it is said to distinguish the similarities and differences between things and surnames.

君子謂乾，乾為族，虞義也。族有九，九者乾陽之數，故知乾為族類。聚九族而辯姓之同異，以厚別也。所以然者，以卦名同人，天火同性，性姓同物，二陰五陽，有昏冓之道，同德合義不合姓，故以類族辯姓也。男女辯姓，襄二十八年春秋傳文。

"Confucian gentlemen say that the hexagram Qian represents 'clan,' " which is Yu Fan's interpretation. The term 'clan' refers to the nine clans, and the number nine corresponds to the yang number of Qian. Therefore, Qian is taken as a symbol of clan groups. Gathering together the nine clans and distinguishing between surnames is to strictly observe the distinction in marriage. This is because the hexagram is named 'Same People': Heaven and fire share the same nature, and 'nature' and 'surname' are essentially the same thing. Six Two is yin and Nine Five is yang, indicating the way of marriage. Marriage emphasizes harmony in virtue and righteousness, and not the same surname, hence the saying 'classify clans and distinguish surnames.' The phrase 'distinguish surnames between men and women' comes from the 'Zuo Zhuan' (Commentary of Zuo) from the 28th year of Duke Xiang.

出門同人，又誰咎也。同人于宗，吝道也。注：取同姓犯誅絶之罪，故吝道。伏戎于莽，敵剛也；三歲不興，安行也。注：與上敵應，故敵剛；上不應三，故安行。乘其庸，義弗克也；其吉，則困而反則也。注：初得正，故義弗克。則，法也，變之正，是困而反則也。同人之先，以中直也；大師相遇，言相剋也。注：中直謂五，二五同心，故相剋。同人于郊，志未得也。注：坎為志，失位故志未得。

The Image Commentary says: "Going out to meet people, who could blame you? Meeting people within the clan, it is a matter of regret." Self-commentary: Marrying a woman of the same surname incurs the punishment of execution, hence it is a path of shame and regret. "Hiding soldiers in the wilderness, the enemy is strong; three years without rising, safe to move." Self-commentary: Nine Three and Upper Nine are opposing, so it is said "the enemy is strong"; Upper Nine does not respond to Nine Three, so it is said to be safe and unmoving. "Riding on the common, righteousness cannot prevail; its good fortune is that it returns to the right path." Self-commentary: Nine One is in the correct position, so Nine Four cannot prevail in righteousness. "Then" refers to the law; Nine Four changes to the correct position, meaning it is inpredicament and returns to the law. "Meeting people first, because of uprightness and sincerity; a great army meets, indicating mutual control." Self-commentary: "Uprightness and sincerity" refers to Nine Five; Two and Five are in harmony, so they can mutually control each other. "Meeting people in the outskirts, the will is not fulfilled." Self-commentary: Kan represents the will, Upper Nine is out of position, so the aspiration is not realized.

疏：「取同」至「吝道」○此許慎義也。慎又云「言五屬之內禽獸行乃當絶也」。○「與上」至「安行」○三上皆剛，故曰敵剛。釋詁曰「敵，應當也」，敵剛謂所應者剛，故伏戎于莽也。艮彖傳曰「上下敵應」，兩陽兩陰稱為敵應。或謂敵剛為敵五，非也。楚語曰「自敵以下則有讎」，韋昭云「敵，敵體」。五為君，不可為敵，且五非應也。三上敵剛，上不應三，三無所往，故云安行也。

Self-explanation says: From "taking the same" to "the path of hardship"○ This is Xu Shen's view. Xu Shen also said, "This refers to the fact that marriage within the five degrees of kinship is considered the behavior of beasts and should be cut off." From "joining with the upper" to "safe movement"○ Three and the upper are both yang, so it is said "opposing yang." The "Er Ya · Shi Gu" says "enemy, means should"; "opposing yang" means the responding line is yang, so there is an image of hidden troops in the grass. The "Tuan Zhuan" of the "Gen" hexagram says "upper and lower oppose each other," and two yangs facing each other, two yins facing each other are called opposing responses. Some people interpret "opposing yang" as opposing the nine five, which is wrong: The "Guoyu · Chu Yu" says "only those below the same body have enemies," and Wei Zhao's annotation says "enemy means the same body"; nine five is the ruler, one cannot oppose it, and moreover, five is not the responding line of three. Three and upper oppose each other, and upper does not respond to three, so three has nowhere to go, hence it is said to be safe and unmoving.

○「初得」至「則也」○四欲攻初，初正而四不正，故云義弗克。春秋文十四年穀梁傳曰「弗克納，弗克其義也」，範寗注云「非力不足，義不可勝」，與傳義合。則，法也，釋詁文。韋昭注晉語曰「謀不中為困」。四欲攻初，以不義而止，故困。變之正承五應初，是困而反歸於法，故吉。文言曰「乾元用九乃見天則」，六爻皆正為天則，故爻不正而反於正謂之反則也。

From "initial attainment" to "thus it is" ○ Nine in the Fourth wants to attack Nine at the Beginning. Nine at the Beginning is correct while Nine in the Fourth is not, so it is said that by virtue it cannot prevail. The "Zuolüang Chuan" of the 14th year of Wen Gong says "It cannot conquer, thus by virtue it cannot prevail." Fan Ning's annotation says "It is not due to lack of strength, but because it is not virtuous to prevail," which agrees with the meaning of the "Chuan." "Then" is interpreted as "rule," originating from "Erya · Xigǔ." Wei Zhao's annotation of "Guoyu · Jin Yu" says "Planning not in the middle way is being trapped." Nine in the Fourth wants to attack Nine at the Beginning, but because it is not in accordance with virtue, it stops, thus it is trapped. It changes once and attains correctness, above it supports Nine in the Fifth and below it corresponds with Nine at the Beginning. This is being trapped and returning to the rules, thus it attains good fortune. The "Wenyang" says "The use of all Nines in Qian Yuan shows the heavenly rule." When all six lines are correct, it is the heavenly rule. Thus, when the line positions are not correct and return to correctness, it is called "returning to the rule."

○「中直」至「相剋」○五得中又體乾，乾為直，故中直謂五。繫上釋此爻曰「同心之言其臭如蘭」，乾為言，二五同德，同德合義，故相剋也。○「坎為」至「未得」○上失位，不與三同志，故志未得也。

From "Middle and Straight" to "Mutual Control": Nine in the Fifth has already attained the central position and is located within the乾 trigram. Since乾 is symbolic of straightness, "Middle and Straight" refers to Nine in the Fifth. The Great Treatise, Upper Transmission, explains this line as "Harmonious words, their fragrance like orchids." Since乾 is symbolic of speech, the second and fifth lines share the same virtue, and when they share the same virtue, they conform to righteousness, thus being able to mutually control. From "Canaan" to "Not Yet Achieved": Nine at the Top has lost its position and cannot share the same aspirations with Nine in the Third, so it is said that the aspiration has not yet been fulfilled.

火在天上，大有。君子以遏惡揚善，順天休命。注：君子謂二。遏，絶；揚，舉也。乾為揚善，坤為遏惡，為順。以乾滅坤，體夬，揚于王庭，故遏惡揚善。乾為天，為休。二變時巽為命，故順天休命。

The Image Commentary says: "Fire in the heavens, great abundance; the superior person uses this to stop evil and promote good, following the mandate of heaven." Hui Dong explains: "The 'superior person' refers to the Nine in the Second line." "E" means to cut off, and "yang" means to promote. The trigram Qian symbolizes promoting good, while the trigram Kun symbolizes stopping evil and also following. By using Qian to eliminate Kun, the hexagram becomes Guai, which has the meaning of "promoting in the royal court," thus indicating the stopping of evil and the promotion of good. Qian represents heaven, and also beauty; when the Nine in the Second line changes, it becomes Xun, which symbolizes command. Therefore, it is said to follow and uphold the heavenly command of beauty and goodness.

疏：此虞義也。二失位變之正陰得位為君子，故君子謂二。初至五體夬，夬本坤世。乾為善，坤為惡，揚于王庭，以乾滅坤，故遏惡揚善。乾為美，休，美也，故乾為休。二變體巽，巽為命，坤為順，故順天休命也。

Self-explaining says: This is Yu Fan's view. Nine Two is out of position, but after changing it becomes correct, and a yao in the yin position is appropriate for a gentleman, so the term 'gentleman' refers to the second line. From the first line to the fifth line, the mutual relations form the hexagram Gua. The hexagram Gua originally belongs to the world hexagram of the Earthly hexagram. Heaven represents goodness, Earth represents evil; the hexagram Gua speaks of 'displaying in the court of the king,' using Heaven to eliminate Earth, so it is said to suppress evil and promote goodness. Heaven takes the image of beauty, 'rest' is exactly beauty, so Heaven is 'rest.' When Nine Two changes, it becomes the hexagram Xun, which represents destiny, and Earth represents following, so it is said 'following heaven's beauty and destiny.'

大有初九，無交害也。大轝以載，積中不敗也。注：中謂二，車僨曰敗。公用享于天子，小人害也。匪其尩無咎，明辯折也。注：折之離，故明辯折。厥孚交如，信以發志也。注：乾為信，四上變坎為志，五發孚二，故信以發志。威如之吉，易而無備也。注：離為備，二五易位，離體壞，乾威鎮物，故無備。大有上吉，自天右也。注：吉，吉禮。

The Image Commentary says: "In the first line of the Great Possession, there is no mutual harm." "The great carriage carries, and the accumulation in the middle does not fail." Self-commentary: "Middle" refers to the second line; a cart overturning is called "failure." "The public uses offerings to the Son of Heaven, but the small person is harmful." "Not being weak brings no blame, because it is clear and decisive." Self-commentary: The change of lines results in the trigram Li (Fire), which explains clarity and the ability to make decisions. "His sincerity is mutual, because sincerity inspires the will." Self-commentary: The trigram Qian (Heaven) takes the image of sincerity; the fourth and sixth lines change positions, and the fifth line is in the trigram Kan (Water), which takes the image of will; the fifth line moves and connects with the second line, so sincerity inspires the will. "The auspiciousness of the upper line of Great Possession is supported by heaven." Self-commentary: This "auspiciousness" refers to the ritual of the great offering.

疏：「中謂」至「曰敗」○二下中，故中謂二。比坤為大轝，乾來積上，二為中，故積中不敗。僖九年春秋傳曰「涉河侯車敗」，隱三年春秋傳曰「鄭伯之車僨於濟」，故知車僨曰敗。五降二，坤厚載物，故不敗也。

Self-explanation says: From "middle" to "called failure" ○ Nine in the second line is in the middle of the lower trigram, so "middle" refers to the second line. The hexagram "Comparison" has the trigram坤, which represents a large cart;乾 comes from below and accumulates above, with the second line in the middle, so it is said to carry things in the middle without overturning. The "Zuo Zhuan" records in the ninth year of Duke Xian that "crossing the river, the chariot failed," and in the third year of Duke Yin that "the chariot of Duke Zheng overturned in the river," so overturning a chariot is called "failure." Nine in the fifth line descends to the second position, with the thick virtue of坤 able to carry things, so it does not overturn.

○「折之」至「辯折」○此虞義也。變體離，說卦云「離為折上槁」，故云折之離。離為明，故明辯折也。折本今作晢，從日折聲，古文通。折音制，與志協也。○「乾為」至「發志」○漢書杜欽對策曰「天道貴信」，二升五體乾，故乾為信。四上變五體坎，故坎為志。發者變動，五失位發而孚二，故信以發志也。

From "zhe zhi" to "bian zhe" ○ This is Yu Fan's interpretation. The changing line forms the structure of Li. The "Say on the Hexagrams" says "Li represents breaking the upper part of a withered tree," so it is said to have become Li. Li is taken as the image of brightness, so it signifies clear discernment and decisive action. The character "zhe" is now written as "zhe" in the present text, composed of "ri" (sun) and "zhe" (break), with the two characters being interchangeable in ancient texts; "zhe" is read as "zhi," harmonizing with "zhi" in rhyme. From "Qian wei" to "fa zhi" ○ The "Book of Han" records Du Qin's response stating "the Way of Heaven values faithfulness." Nine Two ascending to the fifth position forms the structure of Qian, so Qian is taken as the image of faithfulness. The fourth and upper lines change, and the fifth line then becomes part of Kan, so Kan is taken as the image of will. "Fa" means change; Nine Five losing its position and moving to connect with Nine Two in mutual trust, so it is said that with faithfulness, one's will is inspired.

○「離為」至「無備」○備謂戰備也。離為甲冑，為戈兵，故為備。以備為戰備者，經曰威如，傳曰無備。昭二十三年春秋傳曰「去備薄威」，尉繚子曰「兵有去備徹威而勝者以有法」，故知備為戰備也。五之威，道德之威也。鹽鐡論文學曰「德盛則備寡」，故無備。

From "Fire (Li)" to "no preparation" ○ Here, "preparation" refers to military readiness. Fire is symbolized by armor and weapons, hence associated with preparation. The determination that it refers to military preparation is based on the line statement saying "commanding with authority" and the image commentary saying "no preparation." The "Zuo Zhuan" (Zuo Transmission) states "remove preparations and reduce authority," and the "Weiliaozi" says "there are cases where one can win even after removing vigilance and reducing authority, because there is discipline." From this, we know that "preparation" refers to military readiness. The authority of the Nine in the Fifth is the authority of virtue; the "Yan Tie Lun" (Salt and Iron Discourse) says "when virtue is great, vigilance is less," hence it is said "no preparation."

董子曰：「冠之在首，玄武之象也。玄武者，貌之最嚴有威者也。其象在後，其服反居首，武之至而不用矣。夫執介冑而後能拒敵者，非聖人之所貴也。君子顯之於服而勇武者消其志於貌也矣。」威如之吉，易而無備，亦此義也。易音亦。○吉，吉禮○上為宗廟，祭禮稱吉，故云吉吉禮。

Dong Zhongshu said: "A hat worn on the head represents the image of the Black Tortoise. The Black Tortoise is the most solemn and majestic in appearance and has a dignified presence; its position is originally at the back, yet its attire is worn on the head, indicating that power is at its peak but not used. Those who need to wear armor and helmets to defend against enemies are not what the sage values. The gentleman displays martial strength on his hat and attire, and thus the brave person dissipates the desire for conflict in his appearance." "The auspiciousness of the top line, 'easy' and without preparation," means exactly this. "Easy" is read as "also." From the sentence "auspicious, referring to the rites of worship," the top line is the position of the ancestral temple, and the rites of worship are called the rites of worship, so this "auspicious" refers to the rites of worship.

地中有山，嗛。君子以捊多益寡，稱物平施。注：君子謂三。捊，取也。艮為多，坤為寡，乾為物，為施，坎為平。乾盈益嗛，故以捊多益寡，稱物平施。疏：此虞義也。彖辭君子指三，故知君子為三。說文曰「捊，引取也」，鄭荀董遇蜀才皆訓為取，故云捊取也。俗作裒，釋詁曰「裒，多也」，裒訓多，不得雲裒多，俗本訛耳。

The Image Commentary says: "There is a mountain within the earth, which is called 'tian' (restraint); the superior man takes much and gives little, measures things and distributes evenly." The self-commentary says: "The superior man" refers to the line nine in the third position. "Tian" means to take; the trigram Gen (mountain) symbolizes much, the trigram Kun (earth) symbolizes little, the trigram Qian (heaven) symbolizes things and also distribution, and the trigram Kan (water) symbolizes equality. The fullness of Qian (heaven) supplements the modesty of Tian (earth), so it is said to take the excess to supplement the deficiency, and to measure things and distribute evenly. The self-explanation says: this is Yu Fan's view. In the Tu Cí, "the superior man" refers to the third line, so we know that the "superior man" here is also the third line. The Shuo Wen says "tian means to draw out or take." Zheng Xuan, Xun Shuang, Dong Yu, and Shu Cai all interpret it as "take," so "tian" is to take. The common version writes it as "pou." The Er Ya · Xigǔ says "pou means much." Since "pou" is interpreted as much, it cannot be said "pou much," so the common version is an error.

上九艮爻，艮為多節，故云多。坤陰小，故為寡。乾純粹精，故為物。陽主施，故為施。坎為水，水性平，故為平。以乾之上九益嗛，故云乾盈益嗛。捊艮之多以益坤寡，故以捊多益寡稱物平施也。

The upper ninth line is the Gen hexagram line. Gen has many branches and branches, so it takes the image of 'many'.坤 belongs to yin and is small, so it is considered as 'few'.乾 is pure and unified, so it is considered as 'thing'. Yang is the master of giving, so it is considered as 'giving'. Kan represents water, and water is level, so it is considered as 'level'. Using the upper ninth line of乾 to supplement the humility of谦, it is said that the fullness of乾 supplements谦; taking the excess of Gen to supplement the deficiency of坤, it is said that taking the many to benefit the few, and measuring things to give equally.

嗛嗛君子，卑以自牧也。注：牧，養也，養成嗛德。鳴嗛貞吉，中心得也。注：三升五，體坎亟心與二相得。勞嗛君子，萬民服也。注：上居五位，群陰順陽，故萬民服。無不利撝嗛，不違則也。注：陰撝上陽，不違法則。利用侵伐，征不服也。注：不服謂五。鳴嗛，志未得也；可用行師，征邑國也。注：三升五故志未得，唯可從征耳。

The Image Commentary says: "Qian qian, the gentleman, is humble and cultivates himself." Self-commentary: "Mu" means to nurture, that is, to cultivate the virtue of humility. "Ming qian zhen ji, the heart is in harmony." Self-commentary: Nine in the Third ascends to the Fifth position, occupies the center position within the坎 (Water) trigram, and harmonizes with Six in the Second. "Lao qian, the gentleman, the people submit." Self-commentary: Yang rises to the Fifth position, and all the yin lines follow the yang strength, so the people submit. "No disadvantage in qian, not violating the rule." Self-commentary: Yin lines direct the yang lines above, without violating the rule. "Useful for invasion and warfare, to subdue those who are不服 (unreceptive)." Self-commentary: The "unreceptive" refers to Six in the Fifth. "Ming qian, the will is not yet fulfilled; it is suitable to lead an army, to subdue nearby states." Self-commentary: Nine in the Third still needs to ascend to the Fifth position, so it is said that the will is not yet fulfilled, and can only follow the campaign.

疏：「牧養」至「嗛德」○牧養，九家義也。三之五初體坤，故為卑。變之正體頤，為養。凡爻失位，皆須學問以養成之而在嗛家，故云嗛德。韓嬰曰「夫易有一道焉，大足以治天下，中足以安家國，近足以守其身者，其唯嗛德乎」，是其義也。

Self-explanation says: From "pasture" to "modest virtue" ○ Taking "pasture" as "nurture," this is the approach of the Nine Schools of the Book of Changes. The Nine in the Third line ascends to the fifth position, and the first line above forms the body of the Earth (Kun), so it takes the image of "humble." When it changes to the correct line, it becomes the hexagram of Nourishment (Yi), which is exactly "nurture." All lines that are out of their proper positions must be cultivated through learning to return to the correct path. Here, the line is also within the hexagram of Humility (Qian), so it is called "humility virtue." Han Ying said, "In the Book of Changes, there is one principle: great enough to govern the world, medium enough to secure the family and state, near enough to preserve oneself. That is probably humility virtue," which is exactly this meaning.

○「三升」至「相得」○二在下中而正應五，三升五，五為上中體坎亟心。亟，中也，與二相得，故中心得也。○「上居」至「民服」○此荀義也。人道惡盈而好嗛，三居五位，克當民心，坤為民，故萬民服。荀氏謂眾陰皆欲撝陽，上居五位是群陰順陽之事也。

From "three ascending" to "mutual harmony": Six in the Second occupies the center of the lower trigram and corresponds with Six in the Fifth, which is the proper relationship. Nine in the Third ascends to the fifth position, which is the center of the upper trigram. It is in the body of Kan (Water), thus referred to as "urgent heart." "Urgent" means center, and it harmonizes with Six in the Second, so it is said that the heart has gained something. From "residing above" to "the people are loyal": This is the view of Xun Shuang. Human nature dislikes fullness and prefers humility. Nine in the Third resides in the fifth position, which aligns with the people's will. The trigram Kun represents the people, so it is said that the people are loyal. Xun Shuang believed that all the yin lines desire to control the yang line. When the yang line ascends to the fifth position, it is precisely the situation where all the yin lines submit to the yang.

○「陰撝」至「法則」○此九家義也。凡爻之正而得位者皆曰則，故文言曰「乾元用九乃見天則」，同人九四曰「其吉則困而反則」是也。眾陰皆欲撝三陽，上居五得正得中，故云不違法則。

From "Yin Huí" to "Fa Ze" – this is the view of the Nine Schools of the Book of Changes. Any yao that changes to a yang line and occupies its proper position is called "Ze" (rule). Therefore, the Wenyan says, "The Supreme Ultimate employs all nines, thus revealing the heavenly rule." The Xiangzuan of the Tongren hexagram's Nine in the Fourth says, "Its good fortune is because it is confined and then returns to the rule," which are examples. All the yin lines desire to command the yang line at Nine in the Third, but the yang line rises to the fifth position, thus being both correct and central. Therefore, it does not violate the rule.

○不服謂五○此荀義也。五失位，故知不服謂五。征之為言正也，三侵伐以正五，故云征不服也。○「三升」至「徵耳」○上應三，三升五而上乘之，故志未得。九家謂雖應不承是也。三來征坤之邑國而上從之則利，故云唯可從征耳。

From the statement "not submitting refers to the fifth line" ○ This is the view of Xun Shuang. Since the sixth line in the fifth position is out of place, we understand that "not submitting" refers to the fifth line. The meaning of "zheng" is "correct," and the ninth line in the third position uses military action to correct the fifth position, hence it is said that he goes to subdue those who do not submit. From "three rises" to "campaigning only" ○ The sixth line at the top corresponds with the ninth line in the third position. The ninth line in the third position wishes to ascend to the fifth position, but the sixth line at the top intrudes upon it, so the intention is not fulfilled. The Nine Families' Commentary on the Book of Changes says "although there is correspondence, it is unwilling to accept," which is exactly this meaning. The ninth line in the third position comes to campaign against the territory symbolized by the earth, and the sixth line at the top follows it, which is advantageous, so it is said that one can only follow the campaign.

雷出地奮豫，先王以作樂崇德，殷薦之上帝，以配祖考。注：奮，動也。雷動於地上，萬物乃豫也。崇，充；殷，盛；薦，進也。上帝，天也。以配祖，禘郊也；以配考，祖宗也。豫消息在卯，中和之象。先王建之作樂以充其德，用盛樂薦上帝以配祖考而降神也。

The Image Commentary says: "Thunder arises from the earth, and the hexagram is Yu; the former kings used music to cultivate virtue, offering grand sacrifices to the Supreme Deity, to accompany the ancestors." Self-commentary: "Fen" means movement; thunder shaking on the ground causes all things to rejoice. "Chong" means filling, "Yin" means grandeur, "Jian" means offering; "Supreme Deity" refers to Heaven. "To accompany the ancestors" refers to the rites of the禘 and the郊, while "to accompany the father" refers to the rites of the ancestor and the clan. The hexagram Yu corresponds to the卯 position in the sequence of the hexagrams, symbolizing harmony. The former kings established the standard of harmony, composed music to fill their virtue, offered grand music to the Supreme Deity, and had the ancestors and fathers accompany in the sacrifices to attract the spirits.

疏：周頌時邁曰「薄言振之」，薛君章句云「振猶奮也」，振與震通。說卦云「震，動也」，震有奮義，故云奮動。雷動於地上，養長華實，發揚隱伏，萬物莫不被盛陽之德，故云萬物乃豫也。崇充，釋詁文。儀禮鄉飲酒禮云「崇酒」，尚書酒誥云「崇飲」，鄭氏皆訓為充，故云崇充也。

Self-explaining: The "Book of Poetry, Zhou Songs, Shi Mai" says "Bó yán zhèn zhī," and Xue Jun's "Chapter Notes" says "zhèn is like fen." "Zhen" and "Zhen" are considered the same. The "Sayings on the Hexagrams" says "Zhen means movement," and Zhen contains the meaning of striving forward. Therefore, "fen" is movement. Thunder moves on the ground, nurturing flowers and fruits, promoting hidden things, and all things receive the abundant yang virtue, so they rejoice. "Chong" is interpreted as "chong," as stated in "Er Ya · Xi Gu." In "Rites of Zhou · Xiang Yin Wine Rites," there is "Chong wine," and in "Book of Documents · Jiu Gao," there is "Chong drink," and Zheng Xuan interprets both as "chong," so "Chong" means "chong."

說文曰「殷，作樂之盛稱」，尚書洛誥「肇稱殷禮」，亦謂盛禮，故知殷為盛。文二年公羊傳云「五年而再殷祭」，禘，大祭，故稱殷祭。魯禘不配天，亦稱殷祭者，得用禘禮禘樂故也。周禮庖人曰「與其薦羞之物」，鄭注云「薦亦進也」，此殷薦者謂薦盛樂，非薦羞也。

The Shuowen explains that "Yin refers to a term for a loud musical sound"; the Shangshu, Luo Guo, says "Zhuang cheng Yin li," which also refers to grand rituals, so we know that "Yin" is interpreted as "great." The Gongyang Zhuan, Wen Gong Er Nian, says "In five years, the Yin sacrifice is performed twice"; since "Di" refers to a great sacrifice, it is called the Yin sacrifice. The Duke of Lu's Di sacrifice did not match heaven, yet it was still called the Yin sacrifice, because it was allowed to use the Di rites and Di music. The Zhouli, Pao Ren, says "With the recommended and fragrant offerings," Zheng Xuan's commentary explains "Jian also means to present." Here, "Yin jian" refers to presenting great music, not to presenting food and wine.

知上帝為天者，孝經孔子曰「昔者周公郊祀后稷以配天，宗祀文王於明堂以配上帝」，鄭稱注云「上帝者，天之別名也，神無二主，故異其處避后稷」，是上帝為天也，以上皆鄭義也。以配祖，謂如嚳遠祖稷始祖，故云禘郊也。以配考謂如祖文王，宗武王，故云祖宗也。祭法，高祖以下皆稱考，故知文王亦蒙考之名也。

It is determined that "Heavenly Lord" refers to Heaven, based on the words of Confucius recorded in the Classic of Filial Piety, which states, "In the past, the Duke of Zhou offered sacrifices to Hou Ji at the outskirts and paired him with Heaven, and in the Bright Hall, he performed the ancestral worship of King Wen and paired him with the Heavenly Lord." Zheng Xuan explained, "The Heavenly Lord is another name for Heaven. Since there is no other deity, the change of names and places of worship was to avoid Hou Ji." This shows that the Heavenly Lord is indeed Heaven. All of this is according to Zheng Xuan's interpretation. The term "to pair with the ancestor" refers to pairing with ancestors like帝喾 as the distant ancestor and Hou Ji as the first ancestor, hence it is called the禘 sacrifice and the郊 sacrifice. The term "to pair with the father" refers to honoring King Wen as the ancestor and King Wu as the patriarch, hence it is called the ancestral sacrifice and the patriarchal sacrifice. The Book of Rites, Rituals, mentions that from the high ancestor downwards, they are all called "father," thus we know that King Wen can also be referred to as "father."

禘郊祖宗皆配天之祭，郊於南郊，禘祖宗皆於明堂，其禮始於虞，三代因之而不易。傳謂先王蓋夏商之王也。孟喜卦氣圖豫消息在二月中，故云在卯。三統曆曰「春為陽中，萬物以生；秋為陰中，萬物以成」，事舉其中，禮取其和，故曰中和之象。漢兒寛曰「唯天子建中和之極，兼總條貫，金聲而玉振之」，故云先王建之，謂建中和之極作樂以充其德，即謂中和之德也。

Dì, Jiāo, Zǔ, Zōng are all sacrifices that match Heaven. The Jiāo sacrifice is held at the southern suburb, while the Dì sacrifice and the Zǔ and Zōng sacrifices are held at the Bright Hall. This system of rites began in the time of Yu Shun and was continued by the Xia, Shang, and Zhou dynasties without change. The "Earlier Kings" mentioned in the Image Commentary probably refer to the kings of the Xia and Shang dynasties. Meng Xi's Diagram of the Hexagram Qi determines the time of the Yu hexagram to be in the middle of February, hence it is said to be at the Mao position. The San Tong Li states, "Spring is the middle of Yang, from which all things are born; autumn is the middle of Yin, from which all things are completed." Actions take the middle, and rites take harmony, hence it is said to be the image of harmony. The Han dynasty scholar Er Kuan said, "Only the Son of Heaven can establish the standard of harmony, comprehensively governing the principles and order, like the sound of metal followed by the sound of jade." Hence it is said, "Earlier Kings established it," meaning establishing the extreme of harmony, composing music to enrich virtue, which is called the virtue of harmony.

禘及郊宗石室，郊及百神，祖宗之祀，四海助祭，又謂之大饗，皆推祖以配天，禮之極盛者，故云用盛樂薦上帝雲。以配祖考而降神者，如周禮大司樂「郊樂六變而天神降，社樂八變而地祇出，禘樂九變而人鬼可得而禮」是也。以虞義言之，動初至三，乾為先王，為崇德，震為音為樂，故以作樂崇德。震為帝而在乾天上。

The rites of the great ancestral sacrifice, the sacrifices at the temple of the stone chamber for the ancestral temples, the worship of all the myriad deities, and the ancestral worship, all involve the participation of the feudal lords from all over the world, and are known as the grand feast. These are the most grandiose expressions of honoring the ancestors to be paired with the Supreme Deity, hence the use of grand music to present to the Supreme Deity. As for the phrase 'to pair with the ancestors and summon the spirits,' as stated in the 'Rites of Zhou · Grand Music Official,' 'the music for the ancestral sacrifice is played for six changes and the heavenly spirits descend, the music for the earth god sacrifice is played for eight changes and the earth spirits appear, and the music for the禘 sacrifice is played for nine changes and the human spirits can communicate with the living in accordance with ritual.' According to Yu Fan's interpretation of symbolic meanings: the first line to the third line change, the trigram Qian symbolizes the former kings and the cultivation of virtue, the trigram Zhen symbolizes sound and music, hence the use of music to honor virtue; Zhen also symbolizes the Emperor, and it is located above the trigram Qian representing heaven.

故稱上帝。坤為死，小畜乾伏坤下，稱祖考，故「殷薦之上帝，以配祖考」。其薦上帝而配祖考也。離為南，乾為郊，南郊之象。離嚮明而治，為明堂。四復初，十一月郊時也；小畜，四月禘時也。

Therefore, the "Yù" hexagram refers to "Heavenly Emperor" in its grand image. The Earthly element (Kūn) is associated with death and mourning. In the "Xiǎoxù" hexagram, the Heaven element (Qián) is hidden beneath the Earthly element, which corresponds to the image of "ancestral spirits." Hence, the text says, "Offering sacrifices to the Heavenly Emperor with ancestral spirits as companions," meaning that grand music and dances are presented to the Heavenly Emperor, while the ancestors are honored alongside him. These two sentences describe the act of offering sacrifices to the Heavenly Emperor with ancestral spirits as accompanying deities. The Fire element (Lí) is located in the south, and Heaven (Qián) represents the outskirts beyond the capital. Together, they form the image of the southern suburbs for sacrificial rites. The Fire element also carries the meaning of "governing by facing the light," hence it is used to represent the Bright Hall. The ninth line (Yīng) of the "Yù" hexagram returns to its original position, corresponding to the time of the winter solstice in the eleventh month, when the southern suburbs are used for heavenly sacrifices. The "Xiǎoxù" hexagram corresponds to the fourth month, the time when the ancestral temple holds the禘 (Dì) sacrifice.

初六鳴豫，志窮凶也。注：初在豫家而獨應四，樂不可極，故志窮凶。不終日貞吉，以中正也。注：中謂二，正謂四復初。盱豫有悔，位不當也。注：變之正則無咎。由豫大有得，志大行也。注：陽稱大，坎為志，震為行，故志大行。六五貞疾，乘剛也；恆不死，中未亡也。注：乘剛故疾，五為陽位故中未亡。冥豫在上，何可長也。注：利三之正。

The Small Image Commentary of the Hexagram "Joy" explains each line: The first line "Rejoicing in sound" indicates that when the mind reaches its limit, misfortune arises. Hui Dong notes: The first line is in the hexagram "Joy" which is established by ease and pleasure, and it corresponds alone with the fourth line. Pleasure should not be taken to the extreme, hence the mind reaching its limit brings misfortune. The second line "Not finishing the day, uprightness brings good fortune" is due to being in the center and uprightness. The note says: "Center" refers to the second line itself, and "uprightness" refers to after the fourth line returns to the first position, each line attains its proper place. The third line "Looking up in joy, there is regret" is due to an improper position. The note says: If the third line changes to return to the correct position, there will be no mistake. The fourth line "Joy brings great gain" indicates that the mind is greatly put into action. The note says: A yang line is called "great," the fourth line is in the坎 trigram which symbolizes the mind, and the震 trigram which symbolizes action, hence the mind is greatly put into action. The fifth line "Uprightness brings illness" is because it oversteps the fourth line, a strong line. "Constantly not dying" and "middle not lost" means the virtue of being in the middle has not been lost. The note says: Overstepping a strong line causes illness; the fifth line originally belongs to a yang position, hence the virtue of being in the middle has not been lost. The sixth line "Joy in darkness at the top" indicates that it cannot last long. The note says: It is appropriate to have the third line return to its correct position.

疏：「初在」至「窮凶」○《傳》凡言窮皆指上。豫之窮凶不在上而反在初者，以初在逸樂之家，獨與四應，志得而鳴，極豫盡樂，故志窮凶也。「樂不可極」，《曲禮》文。○「中謂」至「復初」○二得位得中，故中謂二。四不正，復初得正，故正謂四。四復初而二休之，故中正謂兩爻。○「變之」至「無咎」○上六「成有渝無咎」指三，以三不當位故有悔，變之正則無咎也。

Hui Dong first cites the passage he is commenting on from "初在" to "穷凶": In the Small Image Commentary, whenever the term "qiong" is used, it usually refers to the top line. However, in the hexagram Yu, "qiong xiong" falls on the first line instead of the top line, because the first line, being in a hexagram of ease and pleasure, is alone in correspondence with the fourth line. The line is contented and expresses its joy through sound, pushing pleasure to its extreme, hence the statement that the mind reaches its limit and thus brings misfortune. The phrase "le bu ke ji" comes from the "Rites of Zhou: Ritual Propriety." In his commentary on the passage from "zhong wei" to "fu chu": The second line is yin in a yin position and is in the central position of the lower trigram, so "zhong" refers to the second line. The fourth line is yang in a yin position and is not correct, returning to the initial position to become correct, so "zheng" refers to the fourth line. The fourth line returning to the initial position and the second line resting, thus the terms "zhongzheng" refer to both these lines. In his commentary on the passage from "bian zhi" to "wu jiu": The line statement of the top line, "cheng, you yu, wu jiu," actually refers to the third line, because the third line is in an improper position and thus has regret, but changing to the correct position will result in no fault.

○「陽稱」至「大行」○四陽爻，故稱大。四體坎，坎為志；又體震，震為行，故志大行。《彖傳》「剛應而志行」是也。○「乘剛」至「未亡」○五乘坎剛，坎為疾，故貞疾。《文言》曰：「知存而不知亡。」荀注云：「存謂五，為陽位；亡謂上，為陰位。」五陽位又居中，故云中未亡也。○「利三之正」○冥豫在上，無應而下交瀆也，故不可長；三之正，上得所應，則可長矣。

The explanation from "Yang Ce" to "Da Xing" states: Nine in the Fourth is a yang line, hence it is called "Great." Nine in the Fourth is located within the trigram Kan, which symbolizes the mind and will; it is also located within the trigram Zhen, which symbolizes action. Therefore, it is said that the mind and will are greatly expressed. The Commentary on the Judgment says "Yang responds and the will is carried out," which is exactly this meaning. The explanation from "Cheng Gang" to "Wei Wang" states: Six in the Fifth overpowers the yang line in the trigram Kan. Since Kan also represents disease, the line statement says "Zhen Ji" (upright in illness). The "Wen Yan" of the Book of Changes says "Knowing existence but not knowing loss," and Xun Shuang explains it as "Existence refers to the fifth position, which is a yang position; loss refers to the upper position, which is a yin position." Six in the Fifth originally belongs to a yang position and is located in the middle of the upper trigram, hence it is said that the virtue of being in the middle has not yet been lost. The explanation of "Li San Zhi Zheng" states: Upper Six is "Ming Yu" (dark indulgence), occupying the top of the hexagram. It has no proper corresponding line and connects downward, leading to a lack of propriety, hence it cannot last long. If Six in the Third returns to its proper position, Upper Six will have a corresponding line and thus can last long.

澤中有雷，隨，君子以鄉晦入宴息。注：君子謂乾上。宴，安；息，止也。坤為晦，為安；巽為入，艮為止。上來入坤，故以鄉晦入宴息。疏：《乾鑿度》乾上九為庸人，今雲君子者，以其居初得位，故稱君子。宴與燕通，《詩·北山》曰：「或燕燕居息。」毛傳云：「燕燕，安息貌。」故知宴為安也。陽在內稱宴息者，休息與止同義，故云息止也。坤為晦，為安；巽為入，艮為止，義具上經疏。以乾居坤，故鄉晦；互有巽艮，故入宴息也。

The image of the Hexagram "Following" is: "There is thunder in the marsh, hence following; the superior man thus enters the darkness and rests." Hui Dong's own commentary says that the "superior man" here refers to the top line of the Qian trigram. "Yan" means safety, and "xi" means stopping. The Kun trigram takes the image of darkness and safety; the Xun trigram takes the image of entering, and the Gen trigram takes the image of stopping. The top line of the Qian trigram descending into the body of the Kun trigram signifies entering the darkness to rest safely. His own explanation: According to the "Qian Zao Du," the top line of the Qian trigram originally belonged to the category of "ordinary people." Here, however, it is called "superior man" because it occupies the first position and is in the correct place, thus qualifying as a superior man. "Yan" is synonymous with "yan," as seen in the "Book of Songs, Xiao Ya, Bei Shan," which says, "or yan yan ju xi," where the Mao transmission explains "yan yan" as "a peaceful and resting appearance." This shows that "yan" means safety. The yang line within the inner trigram is called "yan xi" because rest and stopping are synonymous, so the commentary says, "xi, meaning stopping." The Kun trigram represents darkness and safety, the Xun trigram represents entering, and the Gen trigram represents stopping. These symbolic associations have already been explained in the previous section's commentary. Since the Qian line is in the position of the Kun trigram, it is called "entering the darkness"; the inter-trigrams also include Xun and Gen, hence "entering and resting."

尋此卦之義，陰隨陽，婦繫夫，有燕私之象。《尚書大傳》曰：「古者后夫人將侍於君前，息燭後舉燭，至於房中，釋朝服，襲燕服，然後入御於君。」是鄉晦入宴息之事。故《太玄》準為《從》，其初一詞曰「日幽嬪月冥隨之」是也。有夫婦然後有父子，有父子然後有君臣。故《太玄》曰：「晝以好之，夜以丑之，一晝一夜，陰陽分索。夜道極陰，晝道極陽，牝牡群貞，則君臣父子夫婦之道辯矣。」是以傳言鄉晦入宴息，經言元亨利貞，其義一也。

Explaining the meaning of the Hexagram of Following: Yin follows Yang, a wife is subordinate to her husband, symbolizing the image of a couple in private. The "Great Transmission of the Book of Documents" says: "In ancient times, when the queen mother was about to serve the king, she first extinguished the candle on the hall, then lit the candle in the inner chamber, entered the inner room, removed her ceremonial robes, changed into her private attire, and then entered to serve the king." This is exactly what "entering the darkness to rest" refers to. Therefore, Yang Xiong's "Great玄" associates the Hexagram of Following with "Following." The first day of "Following" says, "The sun is hidden, the moon follows in darkness," which means this. First there is the relationship between husband and wife, then between father and son, and then between ruler and subject. Therefore, the "Great玄" also says: "In daylight it is considered good, in darkness it is considered bad; in one day and one night, yin and yang each occupy their respective positions. The way of night reaches its extreme in yin, the way of day reaches its extreme in yang; male and female each take their proper place in their kind, and the relations of ruler and subject, father and son, and husband and wife are thus clearly defined." Therefore, the "Great Image Commentary" speaks of "entering the darkness to rest," and the Hexagram Statement says "originally prosperous, beneficial, correct, and constant," and the meaning of these two is consistent.

官有渝，從正吉也；出門交有功，不失也。注：上居初得正，故從正吉；陰往居上而繫於五，故不失。係小子，弗兼與也。注：已繫於初，不兼與五。係丈夫，志舍下也。注：下謂初。隨有獲，其義凶也；有孚在道，明功也。注：死在大過，故凶。功謂五，三四之正，離為明，故明功。孚于嘉吉，位正中也。注：位正中，故能成既濟之功。《中庸》曰：「君子之道，造端乎夫婦；及其至也，察乎天地。」拘係之，上窮也。注：繫於五則不窮。

The Image Commentary of the Book of Changes for the Hexagram of Following: The first line, "Official has changed," means following the right path brings good fortune; "Going out to meet others brings success," means there will be no loss. Hui Dong's commentary says: The sixth line at the top, when it moves down to the first position, attains the correct position, so following the right path brings good fortune; originally in the first position, the yao moves up to the top position and is attached to the nine in the fifth, so there is no loss. The second line, "Binding the young," means it cannot serve both sides. Commentary: Having already bound to the first line, it cannot simultaneously bind to the fifth line. The third line, "Binding the strong," means the mind has abandoned the lower position. Commentary: "Lower" refers to the first line. The fourth line, "Following brings gain," in terms of meaning it is ominous; "Faithfulness in the path" means the achievement is clearly manifested. Commentary: The image of death and mourning is in the Great Excess, so it is ominous; "Achievement" refers to the fifth line. After the third and fourth lines each return to their proper positions, they form the body of fire, which represents brightness, so the achievement is clearly manifested. The fifth line, "Faithfulness to the good brings good fortune," is because the position is both correct and central. Commentary: The position is correct and in the center, so it can achieve the accomplishment of the completion. The Doctrine of the Mean says: "The way of the gentleman begins in the relationship between husband and wife; when extended to its extreme, it becomes clear and discerning of heaven and earth." The sixth line, "Being bound," means being at the top and reaching the extreme. Commentary: As long as it is attached to the fifth line, it will not reach the extreme.

疏：「上居」至「不失」○上失位之初得正，故從正吉。初陰升上而繫於五，陰居上得位，故不失也。○「已係」至「與五」○此虞義也，虞惟以五為四為誤耳。○「下謂初」○五坎為志，初在下，故知下謂初也。○「死在」至「明功」○此虞義也。《大過》棺槨之象，故云死在大過。五多功，故功謂五。三四之正體離，離為日，故為明，明五之功，五為主故也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The explanation refers to the passage from "Shang Ju" to "Bu Shi": The sixth line is originally out of its proper position, but when it moves down to the first position, it becomes correct, so following the right path brings good fortune. Originally in the first position, the yao (line) rises to the top and is connected to nine five, with a yin line in the upper position but in its proper place, so there will be no loss. The explanation from "Yi Xi" to "Yu Wu": This is Yu Fan's view, but Yu Fan mistakenly took nine five as nine four. The explanation "Xia Wei Chu": Nine five is in the Kan trigram, which represents the mind, and initial nine is below, so "Xia" refers to initial nine. The explanation from "Si Zai" to "Ming Gong": This is also Yu Fan's view. The hexagram Da Guo has the image of a coffin and shroud, so the image of death and mourning is in Da Guo. The fifth line often has achievements, so "gong" refers to nine five. The third and fourth lines, after returning to their proper positions, form the Li trigram, which represents the sun, so the meaning of "ming" is taken. What is clearly demonstrated is the achievement of nine five, because nine five is the main line of the hexagram.

○「位正」至「天地」○位正中，故為一卦之主而行中和，成既濟。引《中庸》者，陰之隨陽，猶婦之隨夫，夫夫婦婦而家道正，正家而天下定，即是既濟之事，故造端乎夫婦而極於天地也。○「繫於」至「不窮」○無應在上，故窮；繫於五，五為既濟之主，窮變通久，故不窮也。

The passage from "位正" to "天地": The fifth line of the hexagram is properly positioned and in the center, so it becomes the main line of the hexagram and implements the principle of harmony and balance, ultimately achieving the state of completion. Hui Dong cites the "Zhongyong" in his commentary because yin follows yang, just as a wife follows her husband. When the husband fulfills his role as a husband and the wife fulfills her role as a wife, the family is properly ordered. When the family is properly ordered, the world is at peace, which is exactly what the state of completion refers to. Therefore, the way of the gentleman begins with the relationship between husband and wife and reaches the heavens and earth. The passage from "系于" to "不穷": The sixth line at the top has no proper correspondence and is at the top of the hexagram, so it is in a state of limitation. Once it connects with the fifth line, which is the main line that achieves the state of completion, limitation leads to change, change leads to smoothness, and smoothness leads to longevity, so it is no longer limited.

山下有風，蠱，君子以振民育德。注：君子謂泰乾也。坤為民，初上撫坤，故振民。乾稱德，體頤養，故以育德。疏：此虞義也。泰，君子道長，故君子謂泰乾。坤為民，亦謂泰坤也。初之坤上，故撫坤，謂振撫坤民也。乾為龍德，故稱德。育，養也。四至上體頤，頤者，養也，故以育德也。

The Great Image of the Hexagram "Gǔ" (Guilt) says: "Under the mountain, there is wind; this is Gǔ. The superior person thus revives the people and cultivates virtue." Hui Dong's own commentary states: Here, the term "superior person" refers to the Qian line of the Hexagram "Tài" (Great Passage). The Kūn line represents the people, and the initial line of "Tài" moves upward to embrace the Kūn line, thus indicating the revival of the people. Qian can be called "de" (virtue), and the hexagram also contains the structure of "Yí" (Nourishment), so it is said to cultivate virtue. His own explanation: This is Yu Fan's interpretation. "Tài" is the hexagram in which the way of the superior person grows, so "superior person" refers to the Qian line of "Tài"; Kūn represents the people, and this also refers to the Kūn line of "Tài". The initial line of "Tài" moves upward to the Kūn position, thus indicating the nurturing of Kūn, which is to revive and care for the people represented by Kūn. Qian has the virtue of the dragon, so it can be called "de". "Yù" means to nurture. The fourth line to the top line of the "Gǔ" hexagram form the structure of "Yí", and "Yí" means to nurture, so it is said to cultivate virtue.

乾父之蠱，意承考也。注：承二也。二坎爻，坎為意，故意承考。乾母之蠱，得中道也。注：變而得正，故貞而得中道。乾父之蠱，終無咎也。注：上為終，無應而得位，故終無咎。裕父之蠱，往未得也。注：四陰柔故往未得。乾父用譽，承以德也。注：變二使承五，故承以德。二乾爻，故稱德。不事王侯，志可則也。注：三體坎為志。則，法也。

The Small Image Commentary of the Gua of蛊 says: The line Initial Six, "The father's蛊," refers to the mind continuing the father's legacy. Hui Dong's self-commentary explains that what is inherited is Nine Two. Nine Two is a line of Kan, which represents the mind, so the mind continues the father's legacy. Nine Two, "The mother's蛊," refers to obtaining the middle path. Self-commentary explains that it changes to a correct position, so it is both firm and conforms to the middle path. Nine Three, "The father's蛊," refers to ultimately having no fault. Self-commentary explains that the top line is the end, and although Nine Three has no correct corresponding line, it is in the proper position, so it ultimately has no blame. Six Four, "The father's蛊 with abundance," refers to moving forward without achieving anything. Self-commentary explains that Six Four is a yin and flexible line, so it moves forward without achieving anything. Six Five, "The father's蛊 with praise," refers to passing on virtue. Self-commentary explains that it causes Nine Two to change and ascend to Six Five, so it is passing on virtue; Nine Two is a line of Qian, so it is called virtue. Top Nine, "Not serving kings and princes," refers to its aspirations being worthy of emulation. Self-commentary explains that Nine Three is in the body of Kan, which represents the mind and aspirations; "then" means rule or standard.

疏：「承二」至「承考」○二乾爻，乾為父，故知承者二也。初乾父蠱而承考意，乾蠱之善者，此考之所以無咎也。○「變而」至「中道」○此虞義也。二失位故不可貞，今變而得正，是貞而得中道。經以失位言，故云不可貞；傳以得正言，故云得中道也。○「上為」至「無咎」○爻終於上，故上為終。以三得位，故雖無應於上而終無咎也。

The explanation of the passage is as follows: The part from "self-explanation" to "up to 'bearing the father's will'": The second line is a line of the Qian trigram, which symbolizes the father, so it is known that what is being supported is the second line. The first line governs the father's chaos and continues the father's will, which is an effective way of governing chaos, hence the father has no blame. The part from "change to" to "middle way": This is Yu Fan's interpretation. The second line is a yang line in a yin position, thus it is not in the correct position; now, after changing, it becomes correct and in the middle way. The line statement speaks about its incorrect position, hence it says "not correct"; the small image commentary speaks about its change to correctness, hence it says "middle way". The part from "upper line" to "no blame": In a hexagram, the sixth line is the final line, so "upper" refers to the end. Since the third line was originally in the correct position, even though it is at the top without a corresponding line, it still has no blame.

○「四陰」至「未得」○四應在初，初意承考，四裕父蠱，是陰柔不可與共事也，故初變往四則未得。言初與四不相得也。○「變二」至「稱德」○此虞義也。五已正，故變二使承五。不承以事而承以德，亦乾蠱之善者。乾為德，二乾爻，故稱德。經言譽，傳言德，皆謂變二承五，與二升五同也。○「三體」至「法也」○應在三，三體坎，坎為志。則，法也，《釋詁》文。君，高尚其事者，以其志之可則，亦謂上變應三而合於則也。

The explanation of the passage from "Four Yins" to "Not Attained": The correct corresponding line of six four is six at the beginning. Six at the beginning is fully devoted to following the father's will, but six four is lenient towards the faults left by the father. This shows that yin lines are not suitable for cooperation. Therefore, when six at the beginning moves to respond to six four, it gains nothing, indicating that the lines one and four do not harmonize. The explanation from "Change Two" to "Accomplish Virtue": This is Yu Fan's interpretation. Nine five is already in the proper position, so nine two must move to serve nine five. Not by specific achievements but by virtue, this is also a good way to deal with the situation of the hexagram. Qian represents virtue, and nine two is a line of the Qian trigram, so it is called virtue. The line statement says "praise," and the small image commentary says "virtue," both refer to nine two moving upward to serve nine five, which is the same as the idea of "two rising to five." The explanation from "Three Body" to "Method": The correct corresponding line of upper nine is nine three. Nine three is in the Kan trigram, which represents the mind. "Rule" is a standard, as found in the Er Ya. The so-called "ruler" refers to the one mentioned in the line statement who "highly values the matter." This is because his mind is sufficient to be a model, meaning that the upper line moves to respond to nine three and conforms to the standard.

澤上有地，臨，君子以教思無窮，容保民無疆。注：君子謂二。震為言，兌口講習，二升五，坎為思，剛浸而長，故以教思無窮。容，寛也，震為寛仁，坤為民，故容保民無疆矣。疏：《乾鑿度》九二為庸人，今以君子謂二者，二當升五得位，故稱君子也。震為言，兌口講習，教之義也。坎心為思，剛浸而長，有無窮之義，故以教思無窮。《說文》云：「容，受也。」容則能受，寛大之象，故曰容寛也。互體震，震春寛大行仁，故為寛仁。坤為民，以二撫坤，故容保民無疆。此兼虞義也。

The Great Image of the Hexagram "Approaching": "There is land over water, hence 'Approaching'; the superior man thus teaches and thinks without end, and embraces and protects the people without limit." Hui Dong's own commentary says: "The superior man" refers to the Nine in the Second. Zhen symbolizes speech, Dui represents the mouth and is associated with teaching and learning; when the Nine in the Second rises to the fifth position, it becomes Kan, which governs thought. The yang strength gradually increases, hence teaching and thinking have no end. "容" means wide, Zhen represents kindness and love, and Kun represents the people, hence embracing and protecting the people without limit. His own notes: According to the "Qian Zao Du," the Nine in the Second originally belonged to the category of "ordinary people," but here it is called the superior man because the Nine in the Second should rise to the fifth position and attain its proper place, hence it is called the superior man. Zhen represents speech, Dui (mouth) governs teaching and learning, together forming the meaning of "teaching." Kan represents the heart and governs thought, and the gradual increase of yang strength implies endlessness, hence "teaching and thinking without end." The "Shuo Wen" says "容, to receive," and being able to receive means being wide and generous, hence "容" means wide. The hexagram's mutual trigrams include Zhen, which belongs to spring, being wide and generous and practicing kindness, hence it is kindness. Kun represents the people, and with the Nine in the Second governing the Kun trigram, hence embracing and protecting the people without limit. This passage incorporates Yu Fan's interpretation.

咸臨貞吉，志行正也。注：二升五，四體坎為志，初正應四，故志行正。咸臨吉無不利，未順命也。注：坤為順，遯巽為命。陽當居五，陰當順從，今尚在二，故曰未順命。甘臨位不當也，既憂之咎不長也。注：失位故不當，動而成泰，故咎不長。至臨無咎，當位實也。注：初陽為實，四正應初，故當位實。大君之宜，行中之謂也。注：二者處中，行升居五，五亦處中，故行中之謂。敦臨之吉，志在內也。注：志在升二也。陰以陽為主，故志在內。

The Small Image Commentary of the Hexagram 临: The line Nine at the Beginning "咸临贞吉" indicates that the actions of the mind are in accordance with the right path. Hui Dong's note: When line 九二 ascends to the fifth position, line 六四 is in the position of Kan (water) and governs the mind. Line 初九 and line 六四 correspond directly, so the mind's actions are correct. The line Nine in the Second "咸临，吉无不利" indicates that it has not yet obeyed the command from above. Note: The trigram坤 represents obedience, while the trigram巽 in the Hexagram 遁 represents command. Yang should be in the fifth position, and Yin should obey. Now Yang is still in the second position, so it has not obeyed the command. The line Six in the Third "甘临" is due to an improper position, but "既忧之" means the calamity will not last long. Note: Line Six in the Third is in an improper position, so it is inappropriate. However, one movement leads to the Hexagram 泰, so the harm is not long-lasting. The line Six in the Fourth "至临无咎" indicates that it is in the proper position and full. Note: Line Nine at the Beginning is Yang, which represents reality. Line Six in the Fourth corresponds with line Nine at the Beginning, so it is in the proper position and full. The line Six in the Fifth "大君之宜" refers to the practice of the middle path. Note: Line Nine in the Second is in the middle of the lower trigram, and ascends to the fifth position. The fifth position is also in the middle of the upper trigram, so it is called "the practice of the middle." The line Six at the Top "敦临之吉" indicates that the mind is within. Note: Its intention is to enable line Nine in the Second to ascend. Yin follows Yang, so the mind is within.

疏：「二升」至「行正」○二升五則四體坎，坎為志，初四俱正而又相應，其志得行，故志行正也。○「坤為」至「順命」○四陰互兩坤，故坤為順；遯巽為命，據旁通也。「陽當居五」以下，荀義也。陽居五則四陰順從，今陽息在二，陰猶用事，故未順命，蓋既濟之功猶未成也。○「失位」至「不長」○三失位無應，故有憂；陽息成泰，天地交，故咎不長。咎不長則吉，猶消不久則凶也。

From the passage, the explanation of "two rises" to "correct conduct": Nine in the Second rises to the fifth position, and Six in the Fourth is then within the body of Kan, which represents the mind and will. Nine at the Beginning and Six in the Fourth are each in their proper positions and mutually responsive, so their wills can be carried out. Therefore, the mind and will are properly conducted. The explanation of "Kun as" to "following the mandate": The upper four yao of the hexagram Lin form two Kun, so Kun represents following. As for taking the hexagram Duan's Xun as the mandate, this is using the image from the hexagram that is related by mutual transformation. The statement "Yang should be in the fifth position" is from Xun Shuang: Yang in the fifth position, the four yao of Yin will naturally follow. Now Yang has only risen to the second position, and Yin is still in power, so it is said that the following of the mandate has not yet been achieved, because the completion of the state of Ji Ji has not been reached. The explanation of "loss of position" to "not long": Six in the Third has lost its position and has no corresponding yao, so it causes worry. When Yang rises and forms the hexagram Tai, heaven and earth communicate, so the misfortune does not last long. The misfortune not lasting long is a good omen, just as the retreat of Yang does not last long is a bad omen.

○「初陽」至「位實」○《京房易傳》曰：「陽實陰虛。」故初陽為實。四正故當位，應初故云實也。○「二者」至「之謂」○此荀義也。二五中也，以二升五，故曰行中之謂。初四皆正，故曰行正；二五皆中，故曰行中也。以義言之，知臨而言行中者，舜之大知用其中於民，是其義也。○「志在」至「在內」○此九家義也。二因三升五，坎為志，故志在升。二陰無主，以陽為主，故上得過其應，因三以升五。二在內，故曰志在內也。

The passage explaining from "Initial Yang" to "Position is Real": The "Jing Fang Commentary on the Changes" says "Yang is real and Yin is empty," so the Yang of the first line is real. The fourth line is Yin in a Yin position, so it is in the proper place; also, it corresponds with the first line, so it is called "real." The passage explaining from "Two" to "is called": This is Xun Shuang's explanation. Both the second and the fifth lines are in the central position, so moving from the second to the fifth is called "acting in the center." Both the first and the fourth lines are in proper positions, so it is called "acting uprightly"; both the second and the fifth lines are in the central position, so it is called "acting in the center." In terms of meaning, the fifth line's statement is "knowing to govern," while the "Small Image Commentary" says "acting in the center." This is similar to the "Doctrine of the Mean," which says that Shun used great wisdom to apply the middle way to the people. This is the meaning. The passage explaining from "Aspiration is" to "within": This is the explanation from the Nine Schools of the Changes. The second line rises to the fifth position with the help of the third line. The trigram Kan represents the mind and aspirations, so the aspiration is to rise. The sixth line is Yin in a high position and has no dominant force, so it must be guided by Yang. Therefore, it can transcend its original corresponding line and use the strength of the third line to enable the second line to rise to the fifth. The second line is within the inner trigram, so the aspiration is within.

風行地上，觀，先王以省方觀民設教。注：先王謂乾。巡守曰省，坤為方，為民，以乾照坤，故以省方觀民設教。疏：《京房易積笇》曰：「易含萬象。」彖言明堂禘祭，此又言省方觀民，要而言之則一也。古者聽朔朝廟、頒政令、朝諸侯，皆於明堂。彖詞「觀盥而不觀薦」，是尊祖以配天之事；彖傳「神道設教」，是法天以治民之事。天子巡守則為宮三百步，壇十有二尋，加方明其上。方明者，放乎明堂之制也。

The Great Image of the Hexagram "Observing" states: "Wind moves over the earth, observing; the former kings thus went to inspect the land and observe the people to establish teachings." Hui Dong's self-commentary says: "The former king" refers to Qian. When the Son of Heaven tours the states of the feudal lords, it is called "inspecting." The earth (Kun) takes the image of the four directions and the people. With Qian shining over Kun, it is said that the Son of Heaven tours the four directions, observes the people, and establishes teachings. In his own notes, he says: The "Jing Fang Yi Ji Xue" states, "The Book of Changes contains myriad images of things." The "Observing" hexagram's hexagram statement discusses the Bright Hall and the ancestral sacrifice, while the Great Image talks about inspecting the land and observing the people. In the end, they are essentially the same thing. In ancient times, the Son of Heaven would announce the new moon at the temple, issue edicts, and receive the homage of the feudal lords, all taking place in the Bright Hall. The hexagram statement "Observing the washing but not the offering" refers to honoring ancestors to be paired with Heaven; the "Commentary on the Judgment" "establishing teachings by the way of the divine" refers to imitating Heaven to govern the people. When the Son of Heaven toured, he built a palace of three hundred paces square, set up a platform twelve zhou wide, and on top of the platform placed the "Fangming" vessel. The so-called "Fangming" was made in imitation of the form of the Bright Hall.

孟子「齊有泰山明堂」，荀子曰「築明堂於塞外而朝諸侯」，皆方明之類。後世以其制如明堂而名之明堂，祀六天上下四方，《月令》謂之天宗，虞謂之六宗。故《堯典》舜禋六宗而覲四嶽群牧，《覲禮》周祀方明而覲公侯伯子男，其義一也。艮為宮闕，有明堂方明之象，故既取類於禘祭，又比義於巡方。乾為先，為王，故為先王。《淮南子》曰：「禹南省方。」高誘注云：「巡守為省，省視四方也。」坤為方，九家《說卦》文。乾為大明，以乾照坤，省方之象，故以省方觀民設教也。

The Classic of Mencius records that the state of Qi had a Bright Hall at Mount Tai, and the Classic of Xunzi says, "Build a Bright Hall outside the frontier to hold court with feudal lords," both belonging to the category of Fangming. Later generations named it Bright Hall because its structure resembled that of a Bright Hall, using it for worshiping the six heavens and the gods of the upper and lower directions. The Book of Rites, Monthly Orders, calls it "Tianzong," and in the time of Yu the Great and Shun, it was called "Liu宗." Therefore, the Book of Documents, Yao's Classic, records that Shun performed a ceremonial sacrifice to the six heavens and received the ministers of the four directions, while the Rites of the Zhou Dynasty, the Ceremony of the Audience, records that the Son of Heaven worshipped Fangming and received the dukes, marquises, viscounts, counts, and viscount-barons. The meaning of both is the same. Gen symbolizes palace gates and contains the image of Bright Hall and Fangming, so the Hexagram of Guaan can be compared to the ancestral sacrifice and also derive meaning from the royal inspection of the four directions. Qian represents "first" and also "king," so together they form "the former king." The Huainanzi says, "Yu toured the southern provinces," and Gao You's commentary states, "Touring and inspecting is called 'sheng,' meaning to examine the four directions." Kun represents the direction, as stated in the nine families' version of Shuogua. Qian represents great brightness, and with Qian illuminating Kun, it is exactly the image of touring the four directions, so it is said to inspect the four directions, observe the people's conditions, and establish education and moral guidance.

初六童觀，小人道也。注：陰消之卦，故小人道。窺觀女貞，亦可醜也。注：坤為丑。觀我生進退，未失道也。注：三欲進觀於五，四既在前而三故退，未失道也。觀國之光，尚賓也。注：助祭尚賓。觀我生，觀民也。注：為民所觀。觀其生，志未平也。注：坎為志，為平，上來之三，故志未平。

The Small Image Commentary of the Hexagram 41 (Observing): The line "Childlike observation" at the beginning is the way of the petty person. Hui Dong's note: The hexagram Observing is one that indicates the decline of yin and the increase of yang, so it is called the way of the petty person. The line "Peeping observation, the woman remains chaste" may also be considered as shame. Note: The earth element takes the image of shame. The line "Observing my life, advancing or retreating" is not deviating from the correct path. Note: The line six three wishes to advance and observe the line nine five, but the line six four is ahead of it, so six three retreats, thus not losing the correct path. The line "Observing the brightness of the state" is to value the ceremony of receiving guests. Note: The feudal lords come to assist in the sacrifice and are honored with the ceremony of guests. The line "Observing my life" is to observe the people's conditions. Note: The line nine five is also the object of the people's observation. The line "Observing his life" is the mind not yet settled. Note: The water element governs the mind and also governs peace; the top line comes down to the third position, so the mind is not yet settled.

疏：「陰消」至「人道」○初失位而經言小人無咎者，以觀為陰消之卦，小人道長，故云小人道也。○「坤為丑」○此虞義也。《太玄》曰：「晝以好之，夜以丑之。」《詩·牆有茨》云：「中冓之言，不可道也；所可道也，言之丑也。」薛君章句云：「中冓，中夜也。」乾為晝，故為好；坤為夜，故為丑。女子以貞為行，而窺觀，故云亦可醜也。

From his commentary, the part he explains refers to the section from "Yin Elimination" to "Human Conduct": Initially, the first line is out of its proper position, yet the line statement says "the small person has no blame." This is because the hexagram "Observing" belongs to the category of Yin eliminating Yang. The way of the small person is precisely in its growth, so this is considered the way of the small person. Regarding his explanation of "Kun corresponds to Chou," this is Yu Fan's interpretation. The "Ta Xuan" says "daytime takes it as good, nighttime takes it as Chou." The "Book of Songs, Yong Feng, Qiang You Ci" says: "Words spoken in the inner chamber, cannot be spoken; what can be spoken, is considered shameful." Xue Jun's "Han Shi Zhang Ju" explains "inner chamber" as midnight. Qian represents daytime, so it takes the meaning of "good"; Kun represents nighttime, so it takes the meaning of "Chou." A woman, who should maintain chastity as her way of standing upright, yet looks through a door crack, thus it is also considered shameful.

○「三欲」至「道也」○此荀義也。陰當承陽，故進觀於五；四近於五而在三前，三故退。進退皆得，故未失道，乾為道也。○「助祭尚賓」○《周語》祭公謀父曰：「甸服者祭，侯服者祀，賓服者享，要服者貢，荒服者王。」韋昭注云：「皆所以貢助祭於廟。」《孝經》所謂「四海之內，各以其職來祭」，是助祭尚賓之事。虞注據《詩》曰「莫敢不來賓，莫敢不來王」，是其義也。

The passage from "San Yu" to "Dao ye": This is Xun Shuang's explanation. Yin should serve Yang, so the line six in the third should ascend to observe the nine in the fifth. However, the line six in the fourth is closer to the nine in the fifth and comes before the line six in the third, so the line six in the third yields. Being able to advance or retreat is appropriate, so it is said that there is no loss of the Dao, and Qian is the Dao. The passage "Zhu Ji Shang Bin": The "Zhou Yu" in the "Guoyu" records Ji Gong Mou Fu saying, "The territory of the dianfu presents sacrifices, the territory of the houfu presents offerings for ancestral worship, the territory of the binfu presents feasts, the territory of the yao fu presents tribute, and the territory of the huangfu comes to pay homage." Wei Zhao's commentary says, "All these are offerings used to assist in the ancestral sacrifices." The "Xiaojing" says, "Within the four seas, each according to their duties comes to perform sacrifices," which is precisely about assisting in sacrifices and emphasizing the ritual of guests. Yu Fan's commentary is based on the "Shijing" lines "Mo Gan Bu Lai Bin, Mo Gan Bu Lai Wang," which also conveys the same meaning.

○「為民所觀」○彖傳「大觀在上，中正以觀天下」，皆是為民所觀，又皆指五，故此觀民亦為民所觀。唯大象「觀民設教」，乃是上觀下之事也。○「坎為」至「未平」○此虞義也。坎心為志，水為平。三失位嫌於有咎，上之三補過，故志未平。

The explanation of the phrase "being observed by the people" refers to the Commentary on the Judgment stating "Great observation is at the top, with uprightness and correctness to observe the world," which discusses being observed by the people, and all of this refers to the nine in the fifth position. Therefore, the "observing the people" in the Minor Commentary of the fifth line is also about being observed by the people. Only the "observing the people and establishing education" in the Great Commentary refers to the superior observing the inferior. The explanation from "Kan represents" to "not yet peaceful" is Yu Fan's interpretation. Kan represents the heart, so it governs the mind; Kan represents water, and when the water surface is level, it signifies peace. The sixth line in the third position is out of its proper place, suggesting a risk of error, and the ninth line at the top takes its place in the third position to correct this error, meaning the mind has not yet become peaceful.

雷電噬嗑，先王以明罰飭法。注：雷電噬嗑，威而明也。先王謂乾上，離為明，坎為罰，為法。飭，正也。上之三折獄，故以明罰飭法。疏：雷為威，電為明，雷電合而章，是威而明也。上本乾也，乾為先，為王，故先王謂乾。上體離，互坎，故離為明，坎為罰，為法。飭，古敕字，古又作飾。《雜卦》曰：「蠱則飾也。」高誘《呂氏春秋》注云：「飾讀為敕。」敕，正也。王弼從俗作敕，非也。上之三得正而折四獄，故以明罰飭法也。

The Great Image of the Hexagram Shèi (噬嗑) says: "Thunder and lightning strike, the former kings thus clarified punishments and regulated laws." Hui Dong's self-commentary states that thunder and lightning combine to form the Hexagram Shèi, indicating both authority and clarity. "Former kings" refers to the top line of the trigram Qian, which is associated with brightness, while Kan represents punishment and legal codes. "Chì" means to correct or regulate. The top line descends to the third position to decide legal cases, hence clarifying punishments and regulating laws. In his own explanation, Hui Dong says that thunder represents authority and lightning represents clarity, as stated in the Commentary on the Judgment: "Thunder and lightning combine to clarify." This reflects both authority and clarity. The top line originally belongs to Qian, which represents "first" and "king," so "former kings" refers to Qian. The upper trigram is Li, and the interacting trigrams include Kan, hence Li represents clarity and Kan represents punishment and law. "Chì" is an ancient form of "chì" (to command), and in ancient times it was also written as "shì." The Miscellaneous Hexagram Commentary says, "Gǔ then decorates," and Gao You's annotation of the "Lüshi Chunqiu" says, "shì is read as chì," meaning to command or correct. Wang Bi followed the common version and wrote "chì," which is incorrect. The top line descends to the third position and attains the correct position, thus deciding the legal matters represented by the fourth line, hence clarifying punishments and regulating laws.

屨校滅止，不行也。注：否坤小人，以陰消陽，「其亡其亡」，故五變滅初，坤殺不行也。噬膚滅鼻，乘剛也。注：乘初剛。遇毒，位不當也。注：不正故遇毒。利艱貞吉，未光也。注：為五陰所弇，故未光。貞厲無咎，得當也。注：變之正，故得當。何校滅耳，聰不明也。注：坎為聰，離為明，坎滅則離壞，故聰不明。

The Small Image Commentary of the Shexi hexagram: The first line "The shoe restraint prevents movement" means that he cannot move. Hui Dong's note: In the Pu hexagram, the earth element represents small people who eliminate the yang. Therefore, the line nine at the fifth position says "Its loss, its loss." Now, with the fifth line changing and eliminating the first line, the killing power of the earth element is no longer effective. The second line "Biting the flesh and losing the nose" is because of overpowering a strong line. Note: The second line is on top of the first line's strong line. The third line "Meeting poison" is due to improper position. Note: The third line is not in the correct position, so it meets poison. The fourth line "Beneficial to be persevering and upright" is because virtue is not yet great. Note: The fourth line is obscured by the fifth line's yin, so it cannot be great. The fifth line "Uprightness is dangerous but without blame" is because of proper position. Note: Changing to return to the correct path, so it is proper. The top line "The restraint is on the head and the ear is destroyed" is because of unclear hearing. Note: The kan element represents hearing, and the li element represents sight. If kan is destroyed, the li element also suffers damage, hence the ear is not clear.

疏：「否坤」至「行也」○此虞義也。《繫下》說此爻曰：「小征而大誡，此小人之福也。」小人謂否初，故云否坤小人。否本消陽之卦，九五曰「其亡其亡」，謂消四及五，今五下滅初，坤殺不行，故無咎也。○「乘初剛」○二無應於上而沒坎下，又乘初剛。凡柔乘剛皆不利，以其得正，故無咎也。○「不正故遇毒」○遇毒猶遇罪，謂悔吝之類。《參同契》曰「纖介不正，悔吝為賊」是也。○「為五」至「未光」○凡陽為陰弇，皆曰未光，屯萃之九五是也。四弇於五，故曰未光。○「坎為」至「不明」○聰屬耳，明屬目，故坎為聰，離為明。上滅坎則離體亦壞，故云聰不明。鄭氏云「目不明，耳不聰」是也。

This is Yu Fan's explanation. The Great Treatise below explains this line: "A small punishment and a great warning, this is the fortune of a small person." The term "small person" refers to the first line of the "Pu" hexagram, so the commentary says "Pu坤 small person." The "Pu" hexagram is one of yin overcoming yang, and its fifth line says "its loss, its loss," indicating that yin has reached the fourth line and is about to reach the fifth. Now, with the fifth line descending to eliminate the first line, the killing power of the earth element (Kun) is no longer effective, hence there is no blame. Regarding the explanation "riding on the initial strong line," the second line is above and has no corresponding line, sinking below the body of Kan, and is riding on the strong line of the first line. Whenever a flexible line rides on a strong line, it is unfavorable, but since it is properly positioned, there is no blame. Regarding the explanation "not proper, hence encountering poison," encountering poison is like encountering punishment, referring to regret and hardship. The "Cantongqi" says "even the slightest imperfection brings regret and hardship," which is exactly this meaning. Regarding the explanation from "as the fifth" to "not bright," whenever yang is covered by yin, it is called "not bright." The fifth lines of the "Zun" and "Cui" hexagrams are examples. The fourth line is covered by the fifth line, hence it is called "not bright." Regarding the explanation from "Kan represents" to "not bright," hearing belongs to the ear, seeing belongs to the eye, hence Kan represents hearing, and Li represents seeing. When the top line eliminates Kan, the body of Li is also destroyed, hence the ear is not bright. Zheng Xuan says "the eye is not bright, the ear is not bright," which is exactly this meaning.

山下有火，賁，君子以明庶政，無敢折獄。注：君子謂乾，離為明，坤為庶政，故明庶政。坎為獄，三在獄得正，故無敢折獄。噬嗑四不正，故利用獄也。疏：君子謂乾，亦指九三。坤謂泰坤也。坤為眾，故為庶；為事，為業，故為政。坤上之乾二體離，離為明，故以明庶政。坎為獄，三正體坎，故在獄得正。無敢折獄，謂上無敢來折三也。噬嗑四不正，故上之三蔽四成豐，折獄致刑，義見噬嗑也。

The Great Image of the Hexagram Zhen: "Mountains beneath fire, Zhen; the superior man uses clarity to govern myriad affairs, and dares not decide legal cases." Hui Dong's self-commentary says: "The superior man" refers to Qian. Li represents brightness, and Kun represents numerous affairs, so it explains the thorough examination of various government affairs. Kan symbolizes prison, and nine three is in the prison and is in the correct position, so it says one dares not decide legal cases. In the Hexagram Shihe, nine four is not in the correct position, so there it says it is advantageous to use prison. His own explanation says: "The superior man" refers to Qian, specifically nine three. Here, Kun refers to the Kun of the Hexagram Tai. Kun represents multitude, so it is extended to "myriad"; Kun also represents affairs and business, so it is extended to "affairs." The Kun of Tai moves down to the second position of Qian to form the body of Li, which represents clarity, so it explains the thorough examination of myriad affairs. Kan represents prison, and nine three is in the correct position and is in the body of Kan, so it says being in prison and being correct. "Dares not decide legal cases" means the top line dares not descend to decide nine three. In Shihe, nine four is not in the correct position, so there the top line descends to the third position, obscuring nine four, forming Feng, and deciding legal cases and applying punishment. Its meaning has already been explained in Shihe.

舍車而徒，義弗乘也。注：初為士，故義弗乘。賁其須，與上興也。注：震為興，三二同德，五上易位，則皆得其應，故與上興。永貞之吉，終莫之陵也。注：與二同德，故終莫之陵。六四當位疑也，匪寇昬冓，終無尤也。注：坎為疑，當位承陽故疑，守正待應，故終無尤。六五之吉，有喜也。注：五變之陽，故有喜，凡言喜慶皆陽爻。白賁無咎，上得志也。注：上之正得位體既濟，故曰得志，坎為志也。

The Image Commentary of the Book of Changes for the Hexagram of Ornamentation: The first line, "Abandoning the carriage and walking on foot," indicates that according to propriety, one should not ride in a carriage. Hui Dong's commentary states: The first line represents a gentleman, so according to propriety, he should not ride in a carriage. The second line, "Ornamenting the beard," indicates that it rises together with the above. Commentary: The trigram Zhen (Thunder) is the master of rising, and the third line and the second line are both in proper position and share the same virtue. The fifth line and the top line exchange positions, so the two lines correspond with each other, hence rising together with the above. The third line, "Everlasting uprightness brings good fortune," indicates that it is ultimately not subject to being overpowered. Commentary: The third line and the second line share the same virtue, so ultimately no one can overpower it. The fourth line, "Being in proper position brings doubt," "Not a robber, but a confused and licentious act," indicates that there is ultimately no mistake. Commentary: The trigram Kan (Water) represents doubt, and the fourth line is in proper position and above it is a yang line, hence the doubt arises; it maintains correctness and waits for the proper response, so ultimately there is no mistake. The good fortune of the fifth line is due to joy. Commentary: The fifth line becomes a yang line, hence there is joy; all mentions of joy and celebration refer to yang lines. The top line, "White ornamentation brings no blame," indicates that the superior person achieves his will. Commentary: The top line changes to return to correctness and proper position, and the whole hexagram becomes the form of the hexagram of Completion, hence achieving his will; the trigram Kan represents the mind and will.

疏：「初為」至「弗乘」○禮唯大夫不徒行，初為士，故云義弗乘也。《尚書大傳》曰：「古之命民，能敬長憐孤，取舍好讓，舉事力者，命於其君，得命然後得乘飾車駢馬，未有命者不得乘，乘者有罰。」若然，命士亦得乘飾車駢馬，今士未有命，故云義弗乘也。○「震為」至「上興」○震起故為興。三二得位，故同德；五上易位成既濟，則三二皆得其應，故曰與上興也。

The passage explains that the person is commenting on the section from "Initial Line" to "Not Riding" in the text. According to the rites, only officials of the rank of大夫 (a noble rank) are allowed to travel by carriage when going out, but the status of the First Line is that of a commoner (士). Therefore, according to propriety, he should not ride in a carriage. The "Great Transmission of the Book of Documents" states: "In ancient times, those who received the mandate of heaven could respect elders, care for orphans and the young, act with humility in matters of giving and taking, and be capable in their duties. They would be given a mandate by the king, and only after receiving this mandate could they ride a decorated carriage and drive a pair of horses. Those who did not receive the mandate were not allowed to do so, and those who did would be punished." According to this, a commoner who has received the mandate may ride a decorated carriage with a pair of horses. However, the commoner in question has not yet received the mandate, so according to propriety, he should not ride in a carriage. The passage then comments on the section from "Zhen (Thunder)" to "Upper Rise." Zhen has the meaning of movement, so it is associated with "rise." The Nine in the Third and the Six in the Second are in their proper positions, so they are said to share the same virtue. When the Five and the Upper exchange positions, they form the hexagram of "Completion," meaning that the Third and the Second lines are each in harmony with their corresponding lines, so they are said to rise together.

○「與二」至「之陵」○此虞義也。三與二皆得位而無應，二乘初，四乘三，嫌有陵之者；五上易位，終獲其應，故云終莫之陵，上為終也。○「坎為」至「無尤」○六居四為當位，四乘三為乘陽，四體坎，故疑，疑於乘陽也。然正應在初，守正待應，故終無尤。尤，過也。四本坤，坤代終，故云終也。

The explanation from "With Two" to "Of the Hill": This is Yu Fan's interpretation. Nine in the Third and Six in the Second are both in proper positions but each lacks a proper corresponding line. Six in the Second is above Nine at the Beginning, and Six in the Fourth is above Nine in the Third, seeming to have an overbearing appearance. However, when Five and the Top Line exchange positions, each line finally finds its corresponding line, so it is said that ultimately no one can overbear. "Finally" refers to the Top Line. The explanation from "Kan Represents" to "Without Blame": A yao in the Fourth position is in proper place. Six in the Fourth is above Nine in the Third, thus riding on a yang line, and since Six in the Fourth is in the body of Kan, there is doubt. The doubt is precisely about riding on a yang line. However, its proper corresponding line is Nine at the Beginning, so it waits in proper position for the corresponding line, thus ultimately having no fault. "Fault" is the meaning of "you." Six in the Fourth originally belongs to坤, and坤 has the meaning of taking the place of the end, so it is said "finally."

○「五變」至「陽爻」○此虞義也。《說文》曰：「吉，善也。」乾元善之長，乾吉坤凶，故凡爻辭言吉者皆變之陽也。虞注損六四曰：「陽在五稱喜。」今五變之陽，故有喜。又注晉、睽六五曰：「乾為慶。」故云凡言喜慶皆陽爻也。○「上之」至「志也」○此虞義也。上變之正，故云得位；五上易位，故體既濟，其志得行，故云得志。五上變體坎，故坎為志也。

The passage explaining from "Wu Bian" to "Yang Yao" refers to Yu Fan's interpretation. The "Shuo Wen" says "Ji means goodness." The original of Qian represents the beginning of all good qualities, and Qian governs good fortune while Kun governs misfortune. Therefore, any line statement that mentions "good fortune" must be transformed into a Yang line. Yu Fan explained in his commentary on the line six in the fourth of "Xin" that "a Yang line in the fifth position is called joy." Now, since line six in the fifth position becomes a Yang line, there is joy. He also explained in his commentary on the line six in the fifth of "Jin" and "Kui" that "Qian governs celebration," so Hui Dong said that any mention of joy or celebration refers to a Yang line. The passage explaining from "Shang Zhi" to "Zhi Ye" also refers to Yu Fan's interpretation. When the top line changes and returns to its proper position, it is said to be in the right place; when the fifth and top lines exchange positions, the whole hexagram becomes the form of "Ji Ji," and its aspirations can be carried out, so it is said to have achieved its aspirations. After the fifth and top lines change, they form the body of Kan, so it is said that Kan governs aspirations.

山附於地，剝，上以厚下安宅。注：上謂乾，上艮為厚，坤為下，為安，艮為宅。君子德車，民所載，故以厚下安宅。疏：上本乾也，天尊故謂之上，以其失位，故不稱君子。艮積坤上，故為厚；坤卑在下，故為下；陰稱安，故為安；艮為居，故為宅。經曰「君子德車」，象曰「民所載也」，民安則君安，是厚下安宅之義也。

The Great Image of the Hexagram "Splitting": "Mountains attached to the earth, splitting; the superior person cultivates the people and establishes a dwelling." Hui Dong's self-commentary says: "The 'superior person' refers to Qian. The upper trigram is Gen, which governs thickness, while Kun represents the lower and stability, and Gen represents a dwelling. The line statement of the top line says 'the gentleman's virtuous carriage,' and the Small Image Commentary says 'what the people carry.' Therefore, it signifies the idea of treating the people with thickness and securing the dwelling. In his own explanation: the top line originally belongs to Qian, which is the heavenly position and thus called 'superior.' However, because it is out of its proper position, it is not called the gentleman. Gen is piled on top of Kun, thus taking the meaning of thickness; Kun is humble and located below, thus representing the lower; Yin is static, thus representing stability; Gen represents a place to dwell, thus representing a dwelling. The line statement of the top line says 'the gentleman's virtuous carriage,' and the Image Commentary says 'what the people carry.' When the people are stable, the ruler is also stable. This is the meaning of treating the people with thickness and securing the dwelling."

剝床以足，以滅下也。注：陽在下，滅於坤，故以滅下。剝床以辯，未有與也。注：五失位，故未有與。剝之無咎，失上下也。注：上下四陰。剝床以膚，切近災也。注：觀五坎爻，坎為災，消觀及剝，四又近之，故切近災。以宮人寵，終無尤也。注：艮為終，變之正，故終無尤。君子德車，民所載也。注：坤為民，為載。小人剝廬，終不可用也。注：坤為用。

The Small Image Commentary of the Hexagram of Splitting: The line "peeling the bed from the foot" refers to peeling starting from below. Hui Dong's note: Yang originally occupies the lower position, but now it is peeled by the Earth, so it is peeling from below. The line "peeling the bed from the knee" refers to the absence of an interacting line. Note: The line six in the second is not in a position to interact because the line five has lost its position. The line "peeling without blame" refers to being opposed by the lines above and below. Note: The terms "above" and "below" refer to the other four yin lines. The line "peeling the bed from the skin" refers to the calamity being close at hand. Note: The fifth line of the Hexagram of Observing is a line of Water, and Water represents calamity; the yin is diminishing the Hexagram of Observing and reaching the Hexagram of Splitting, and the line six in the fourth is close to the fifth position, so the calamity is imminent. The line "using the palace woman's favor" refers to ultimately having no fault. Note: The Mountain represents completion, and the line five changing to the correct position results in ultimately having no fault. The line "the gentleman's virtuous carriage" refers to being carried by the people. Note: Earth represents the people and also carrying. "The petty person peeling the house" refers to ultimately being incapable of being used. Note: Earth represents usage.

疏：「陽在」至「滅下」○乾初九象傳曰：「潛龍勿用，陽在下也。」陽在下，為坤所滅，故以滅下。○「五失」至「有與」○陰陽相得為與，故鄭注咸彖傳曰：「與猶親也。」二應五，五蔑貞，是失位也，兩陰無應，故未有與也。○「上下四陰」○上謂四五，下謂初二。剝不得言無咎，四陰皆欲剝陽，三獨應上，此剝之所以無咎，由與上下四陰違失故也。○「觀五」至「近災」○凡言災者，坎也，觀五坎爻，故為災。《繫下》云：「四多懼，近也。」近之謂近於五，故云切近災也。

He explains the passage from "Yang in" to "extinguishing below": The "Small Image Commentary" of the first line of the Qian hexagram says, "A hidden dragon does not act, because Yang is in the lower position." Yang originally occupies the lower position, but is stripped away by the K'un, so it is said to be stripped from below. He explains the passage from "five losses" to "with": When Yin and Yang are in mutual harmony, it is called "with." Therefore, Zheng Xuan comments in the "Commentary on the Judgment" of the Xian hexagram that "with means intimacy." The second line should correspond with the fifth line, but the fifth line has the phrase "disregard the correct course," which is a loss of position. Since the two Yin lines cannot correspond, there is no line that is in harmony. He explains the phrase "upper and lower four Yins": The upper refers to the fourth and fifth lines, and the lower refers to the first and second lines. The hexagram of Bao should not say "no blame," because the four Yin lines all seek to strip away Yang. Only the third line corresponds with the top line, so the third line has no blame, precisely because it is separate from the four Yins above and below. He explains the passage from "observe the fifth" to "near disaster": All references to "disaster" take their image from Kan. The fifth line of the Guan hexagram is a line of the Kan trigram, so it is associated with disaster. The "Great Treatise" says, "The fourth line is full of anxiety, because it is close to the position of the ruler." "Close" means near the fifth position, so the disaster is near.

○「艮為」至「無尤」○艮成始成終，故為終。五失位，動成觀，是變之正，故終無尤。尤，過也。○「坤為民為載」○坤為民，《說卦》文。坤為地，地，萬物載焉，又為大轝，轝所以載物，故為載。荀子曰：「馬駭輿則君子不安輿，庶民駭政則君子不安位。」民載於德車，厚下安宅，君民俱安，故曰民所載也。○「坤為用」○消艮為坤，故坤為用。小人勿用，故終不可用。

The explanation regarding "Geng as" to "no blame": Geng has already formed the beginning of all things, and also the end of all things, so it takes the meaning of "end." The sixth line in the fifth position is out of place, and once it moves, it becomes "Observation," which is a transformation back to the correct state, so in the end there is no mistake. "Blame" refers to a mistake. The explanation regarding "Kun as people and as carrier": "Kun as people" comes from "Shuo Gu" (Explanation of the Hexagrams). Kun is Earth, and the great earth carries all things; Kun is also a big cart, which is used to carry things, so it takes the meaning of "carrying." Xunzi said: "Horses are startled by the cart, and the gentleman on the cart is uneasy; the people are startled by the government, and the gentleman in position is uneasy." The people are carried by the virtuous cart; those above treat the people kindly and secure their dwellings, so both the ruler and the people are at peace, hence it is said "the people are carried." The explanation regarding "Kun as utility": When Geng further diminishes, it becomes Kun, so Kun governs utility. The line statement says "small people should not be used," hence in the end they should not be appointed.

雷在地中，復，先王以至日閉關，商旅不行，后不省方。注：先王謂乾初。至日，冬至之日。坤闔為閉關，巽為商旅，為近利市三倍，遘巽伏初，故商旅不行。遘象曰「后以施命誥四方」，今隱復下，故后不省方。復為陽始，遘則陰始，天地之始，陰陽之首。已言先王，又更言後。後，君也。六十四卦唯此重耳。

The Great Image of the Hexagram "Fu" says: "Thunder beneath the earth, Fu; the former kings closed the borders on the winter solstice, merchants did not travel, and the sovereign did not visit the regions." Hui Dong's own commentary says: "The former king" refers to the first line of Qian. "The winter solstice" is the day of the winter solstice. Kun has the meaning of closure, so it is about closing the borders; Xun governs merchants and also "nearby profits are threefold." The Xun trigram in the Hexagram "Gou" is hidden in the first position, so merchants do not travel. The Great Image of the Hexagram "Gou" says "the sovereign issues commands to the four directions," but now this meaning is hidden beneath the Hexagram "Fu," so the sovereign does not visit the regions. "Fu" is the beginning of yang energy, while "Gou" is the beginning of yin energy. One is the beginning of heaven, the other the beginning of earth, representing the beginning of yin and yang. Previously it mentioned "the former king," and later it mentions "the sovereign." "The sovereign" is the ruler. Among the Great Images of the sixty-four hexagrams, this is the only instance where both "the former king" and "the sovereign" appear together.

疏：此虞義也。乾息於初，乾為先，為王，故先王謂乾初。復十一月卦，故云至日。冬至之日，闔戶謂之坤，故坤為閉關，謂復坤也；巽為遘巽也。《考工記》曰：「通四方之珍異以資之謂之商旅。」虞於兌九四注云：「巽為近利市三倍，故稱商。」「為近利市三倍」，《說卦》文。復震在上，故遘巽伏初，為商旅而伏震初，故商旅不行。夏至之日，后以施命誥四方，今遘巽隱在下，故后不省方也。

This is Yu Fan's explanation. The energy of Qian arises in the first position. Qian represents "first" and "king," so "the first king" refers to the first line of Qian. The hexagram Fu is the hexagram of the eleventh month, so it is said "at the time of the solstice," meaning the winter solstice. The Great Treatise says "closing the door is called Kun," so Kun governs closing the gate, here referring to the body of Fu; as for Xun, it refers to the body of Gou. The Records of the Artificers say: "The precious goods that circulate throughout the four directions for people to use are called merchants." Yu Fan's commentary on Dui nine four says: "Xun governs near profit, three times the profit, so it is called merchant." "Governing near profit, three times the profit" comes from the Discourse on the Hexagrams. In the hexagram Fu, Zhen is above Kun, so the body of Gou's Xun is hidden in the first position; originally the image of merchants is hidden below Zhen's first line, so merchants do not travel. On the summer solstice, the sovereign issues commands to the four directions, but now the body of Gou's Xun is hidden below, so the sovereign does not tour the four directions.

復一陽生，故為陽始；遘一陰生，故為陰始。復一陽，乾也；遘一陰，坤也。乾為天，坤為地，故云天地之始。首亦始也，故云陰陽之首。後，君也，《釋詁》文。乾坤消息之卦，消息君也，故已言先王，又更言後。六十四卦言先王則不言後，言後則不言先王，故云唯此重耳。

The hexagram "Fu" represents the beginning of a single yang line, hence it is the start of yang; the hexagram "Gou" represents the beginning of a single yin line, hence it is the start of yin. The yang line in "Fu" belongs to Qian, and the yin line in "Gou" belongs to Kun. Qian represents Heaven, and Kun represents Earth, so this marks the beginning of Heaven and Earth. "Shou" means beginning, so it is said to be the beginning of yin and yang. "Hou" refers to the ruler, as explained in the "Er Ya · Xiguzhu". Qian and Kun are the fundamental trigrams of the changing hexagrams, and the one who governs the waxing and waning is the ruler. Therefore, the image of the hexagram "Fu" already mentions "Xianwang" (the former king), and then again mentions "Hou". Among the images of the sixty-four hexagrams, whenever "Xianwang" is mentioned, "Hou" is not, and whenever "Hou" is mentioned, "Xianwang" is not. Hence, this is the only instance where both terms appear together.

不遠之復，以修身也。注：坤為身，以乾通坤，故以修身。休復之吉，以下仁也。注：初為仁，謂下於初。頻復之厲，義無咎也。中行獨復，以從道也。注：震為從，乾初為道。敦復無悔，中以自考也。注：五為中，考，成也，變之正體艮成，故中以自考。迷復之凶，反君道也。注：臣行君事，故反君道。

The Small Image Commentary of the Hexagram Fu: The first line "Returning without going far" is used for self-cultivation. Hui Dong's self-commentary says: The trigram坤 represents the body, and the yang energy of乾 passes through the body of坤, so it is about cultivating oneself. The second line "A fortunate return" is about being willing to humble oneself and submit to the benevolent. Self-commentary: The first line represents benevolence, so "returning to benevolence" means placing oneself below the first line. The third line "Frequent return brings danger" is without fault in terms of principle. The fourth line "Returning along the middle path" is following the right path. Self-commentary: The trigram震 represents following, and the first line of乾 represents the way. The fifth line "Returning with sincerity brings no regret" is about being in the center and achieving oneself. Self-commentary: The fifth line is in the center of the upper trigram, "examine" means to achieve; when the sixth line changes to return to the correct path, it becomes the trigram艮, which has the meaning of completing and concluding, so it is said to be in the center and achieving oneself. The sixth line "Confused return brings misfortune" is about violating the way of a ruler. Self-commentary: Acting as a ruler when one is a subject, so it is said to violate the way of a ruler.

疏：「坤為」至「修身」○坤為身，虞義也。乾息初，故以乾通坤。初為本，身亦為本，故以乾通坤謂之修身也。○「初為」至「於初」○初為元，《文言》曰：「元者善之長也。」又曰：「君子體仁足以長人。」故知初為仁；初體震，震春亦為仁也。二休復為下於初，初為仁，故以下仁也。○「震為」至「為道」○震為從，義見前。乾息初，故曰乾初，初復自道，故為道。初體震，震為大塗，亦為道。四獨應初，故以從道謂從初也。

From the passage, the explanation of "Kun as" to "self-cultivation": Kun governs the body, according to Yu Fan. The energy of Qian arises in the first line, so it is said that Qian connects with Kun. The first line is the foundation, and the body is also the foundation, so connecting Qian with Kun is called self-cultivation. The explanation of "first line as" to "at the beginning": The first line represents the origin, the "Wenyan" of Qian says "the origin is the beginning of goodness," and also says "a gentleman embodies benevolence and can lead others," so it is known that the first line represents benevolence. The first line is also in the structure of Zhen, which belongs to spring, and spring also governs benevolence. The "returning to virtue" of line six two is to dwell beneath line one nine, and since line one nine represents benevolence, it is said "under benevolence." The explanation of "Zhen as" to "as the way": Zhen governs following, its meaning has already been mentioned earlier. The energy of Qian arises in the first line, so it is called Qian at the beginning. The line statement of line one nine says "returning to the way," so the first line is the way. The first line is in the structure of Zhen, which represents the great way, and thus takes the meaning of the way. Line six four corresponds alone with line one nine, so "following the way" is to follow line one nine.

○「五為」至「自考」○五為上中，故為中。考，成，《釋詁》文，鄭義也。五失位，變之正體艮，《說卦》曰「成言乎艮」，故體艮成也。○「臣行」至「君道」○上體坤為臣，君謂初也。臣奉君命而行事，順君道也；專君命而行事，是臣行君事，故云反君道也。

The passage explains that the fifth line is in the middle of the upper trigram, so it is called "middle." "Kao" means completion, as found in the Er Ya, and also as explained by Zheng Xuan. The line six in the fifth position is out of its proper place, but when it changes to the correct position, it forms the trigram Gen (Mountain). The Shuo Gu says "completion is expressed in Gen," so it forms the body of Gen and has the meaning of completion. The passage also explains that the top line is in the trigram Kun (Earth), which represents a minister, and "jun" refers to the line nine at the beginning. A minister carrying out the orders of the ruler is following the way of the ruler; but if the minister acts independently and takes control of the ruler's orders, then the minister is acting as the ruler, thus violating the way of the ruler.

天下雷行，物與無妄。注：天下雷行，無雲而雷，京氏以為大旱之卦，萬物皆死，無所復望，故云物與無妄。先王以茂對句時育萬物。注：先王謂乾，乾盈為茂。對，配也。艮為時，體頤養為育。四之正，三上易位，天地位，萬物育，故以茂對時育萬物。湯遭七年之旱，終成既濟。《禮記·王制》鄭氏以為殷法也，其言曰：「冢宰以三十年之通制國用，量入以為出，三年耕必有一年之食，九年耕必有三年之食，以三十年之通，雖有凶旱水溢，民無菜色。」是其事矣。

The Great Image of the Hexagram Wuwang says: "Thunder moves under heaven, things are without error." Hui Dong's self-commentary states: "Thunder sounds across the world but there is no cloud, and Jing Fang interpreted this as the hexagram of a great drought, where all things perish and there is no hope left, hence the saying 'things are without error.'" The Great Image continues: "The former kings used abundant virtue to match the heavens and nurture all things." The original text marks a "sentence" mark under the character "dui" to indicate the reading break. Self-commentary: "The former kings" refers to Qian, and the fullness of Qian's energy is called "mou." "Dui" means to match. Gen governs time, and the hexagram's Yi body governs nurturing. The ninth line returns to the correct position, and the third and upper lines exchange positions, so heaven and earth each hold their proper place, and all things are nurtured, hence the saying that using abundant virtue to match the heavens and nurturing all things according to time. King Tang of Shang encountered a seven-year great drought and eventually achieved the state of Ji Ji. The "Rites of Zhou: Wang Zhi" states that Zheng Xuan considered it to be the law of the Yin dynasty. Its text says: "The Grand Minister calculated the total income and expenditure over thirty years to set the state's expenses, taking in as much as is needed; after three years of farming, they must store enough for one year, and after nine years of farming, they must store enough for three years; calculating over thirty years, even in times of drought or flood, the people would not have the look of hunger." This is exactly referring to this matter.

疏：「天下」至「無妄」○天下雷行，是無雲而雷。《詩·雲漢》所謂「薀隆蟲蟲」，隆隆而雷，非雨雷也。四已正，上動體屯，九五「屯膏」，雨不下施，故京氏以為大旱之卦。百穀草木咸就枯槁，故萬物皆死，無所復望。《漢書》谷永曰：「遭無妄之卦運。」應劭曰：「天必先雲而後雷，雷而後雨，而今無雲而雷。無妄者，無所望也，萬物無所望於天，災異之大者也。」

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Line Statement =Line Statement Fifth Line =Fifth Line Top Line =Top Line Nine in the Fourth =Nine in the Fourth Nine in the Fifth =Nine in the Fifth Jing Fang =Jing Fang The passage explains that the interpretation of the hexagram from "Heavenly Movement" to "No Pretense" is as follows: "Heavenly Movement" indicates thunder without clouds. The "Cloud Han" passage from the "Book of Songs" mentions "Wen Long Chong Chong," which refers to the rumbling of dry thunder, not thunder accompanied by rain. When the fourth line is corrected, the top line's movement forms the hexagram "Obstruction." The fifth line of "Obstruction" states "Tun Gao," meaning the grace of heaven is like rain but cannot descend, so Jing Fang considers this to be the hexagram of great drought. All grains and plants are withered, hence the statement that all things are dead and there is no hope left. The "Book of Han" records Gu Yong's statement about encountering the hexagram of "No Pretense," and Ying Shao explains: "Heaven must first produce clouds before thunder, and then rain follows. Now there is thunder without clouds. 'No Pretense' means no hope; all things have no hope from heaven, which is the greatest of calamities."

○「先王」至「事矣」○乾為先，為王，故先王謂乾。乾盈為茂，虞義也，十五乾盈甲，茂者盈盛，故云乾盈為茂。對，配，馬義也。《詩·皇矣》云：「帝作邦作對。」毛傳云：「對，配也。」茂對者，德盛配天地也。艮為時，虞義也。初至四體頤，頤者，養也，故云體頤養為育，育亦養也。四之正，三上易位成既濟，則中和之化行。天地位謂二五得位，所謂中也；萬物育謂六爻相應，所謂和也。

The passage from "Xian Wang" to "Shi Yi" explains that Qian represents "Xian" and "Wang," so "Xian Wang" refers to Qian. Yu Fan said "Qian Ying wei Mao," meaning that according to the Najia system, when the moon reaches the fifteenth day, the Qian trigram is full and receives the stem Jia. "Mao" means full and flourishing, so "Qian Ying wei Mao" means Qian is full and flourishing. "Dui" is interpreted as "pei," according to Ma Rong. The "Shijing·Daying·Huangyi" says "Di zuo bang zuo dui," and Ma's commentary explains "dui" as "pei." Therefore, "Mao dui" means virtue is great and matches heaven and earth. Yu Fan also said "Gen wei shi." The first line to the fourth line forms the Yi trigram, which means nourishment, so using the Yi trigram's nourishment as "yu," which is also nourishment. The nine in the fourth returns to its proper place, and the third and upper lines exchange positions to form Ji Ji, thus the harmonious transformation is realized. "Tian di wei" refers to the second and fifth lines each occupying their proper positions, which is the "zhong" mentioned in the Zhongyong. "Wanwu yu" refers to the six lines corresponding in pairs, which is the "he" mentioned.

以人事明之，先王當指湯。湯遭七年之旱，以六事自責，言未已而天大雨，故云終成既濟。《諡法》「雲行雨施曰湯」，雲行雨施，既濟之事，而以為諡，明湯當既濟也。《禮記·王制》一篇不與《周官》合，故鄭氏注王者之祿爵云「此地殷所因夏爵三等之制」，是《王制》一篇皆殷法，故云鄭氏以為殷法也。

Using human affairs as a reference, the term "previous king" here should refer to King Tang of Shang. Tang faced a seven-year drought and took six actions to blame himself, and before he finished speaking, rain began to fall, thus ultimately achieving the state of Ji Ji. The "Rites of Titles" states "clouds move and rain is spread, called Tang," which is exactly the affair governed by Ji Ji. Yet it was used as his posthumous title, indicating that Tang's situation exactly matched the image of Ji Ji. The "Rites of Zhou: Wang Zhi" is inconsistent with "Zhou Guan," so Zheng Xuan commented on the part discussing the rank and titles of the king, saying "this is the system inherited from the Xia dynasty by the Shang dynasty, dividing titles into three levels." This shows that the entire text of "Wang Zhi" discusses the laws of the Shang dynasty. Therefore, Hui Dong said that Zheng Xuan believed it was the law of the Shang dynasty.

「冢宰以三十年之通制國用，量入以為出」至「民無菜色」，皆《王制》文。鄭彼注云：「通三十年之率，當有九年之蓄。出謂諸當給。」為三年耕必有一年之食，九年耕必有三年之食，大率四分留一，以三十年之通，則有九年之蓄，故云雖有凶旱水溢，民無菜色。鄭彼注云：「菜色，食菜之色。」民無食菜之飢色，即是時育萬物之事，故云是其事矣。

From "The Grand Minister calculates the national expenses over thirty years, and determines expenditures based on income" to "the people have no appearance of hunger," these are all original texts from the "Rules of the Ruler." Zheng Xuan explained there: "By calculating the ratio over thirty years, one should save for nine years; the 'expenditure' refers to the various expenses that should be provided." Since farming for three years requires saving one year's grain, farming for nine years requires saving three years' grain, which is roughly a ratio of four parts harvested to one part retained; when calculated over thirty years, there would be nine years' worth of stored grain. Therefore, even in the event of drought or flood, the people would not have the appearance of hunger. Zheng Xuan also explained: "The appearance of hunger refers to the look of someone living on wild vegetables." The people having no such appearance of hunger is precisely the matter of nurturing all things in their proper time, so Hui Dong said, "This is indeed the matter."

無妄之往，得志也。注：四變應初，故往得志。不耕穫，未富也。注：四動坤虛故未富，有無妄然後可畜也。行人得牛，邑人災也。可貞無咎，固有之也。注：已事，故云固有之。無妄之藥，不可試也。注：坎為多眚，故藥不可試。無妄之行，窮之災也。注：動而有眚，故災與乾上九同義。

The Small Image Commentary of the卦 of Wuwang says: "Initial Nine 'Going without unwarranted desire'" signifies that one's aspirations are fulfilled. Hui Dong's self-commentary says: Nine Four changes to correspond with Initial Nine, so going forward can fulfill one's aspirations. Six Two "Reaping without sowing" signifies lack of sufficiency. Self-commentary says: Nine Four's movement forms the body of Kun, which is empty, hence not sufficient; The "Sequence of Hexagrams" says "Only after there is no unwarranted desire can there be accumulation." Six Three "A traveler obtains an ox" is precisely the calamity of the people of the town. Nine Four "It is proper to be steadfast without blame" signifies that it inherently possesses this correctness. Self-commentary says: Nine Four has already returned to correctness, so it inherently possesses this. Nine Five "The medicine of no unwarranted desire" is not to be tried. Self-commentary says: Kan represents many calamities, so medicine should not be tried. Upper Nine "Unwarranted action" is the calamity brought about by reaching the extreme. Self-commentary says: One movement brings calamity, so this calamity is of the same meaning as Upper Nine of Qian.

疏：「四變」至「得志」○此虞義也。上動四體坎，坎為志，初往應之，故往得志。○「四動」至「畜也」○四動體坤，坤虛故未富，此虞義也。「有無妄然後可畜」，《序卦》文。《王制》曰：「國無九年之蓄曰不足，無六年之蓄曰急，無三年之蓄曰國非其國也。」坤虛未富，謂無蓄也；有無妄然後可畜，謂三年六年九年之蓄也。○「已事」至「有之」○四已之正，故云已事，固有之亦謂已事也。○「坎為」至「可試」○此虞義也。○「動而」至「同義」○《易緯》曰：「陽無德則旱。」郎顗曰：「陽無德者，人君恩澤不施於上也。」上動體屯，膏澤不下，坎為多眚，為災，上為窮，故云窮之災。乾上九「忼龍」動而有悔，故云同義。

This is Yu Fan's explanation of the passage from "Four Changes" to "Achieving One's Ambition": When the top line moves, the fourth line becomes part of the Kan trigram, which represents the mind and aspirations. The initial line moves to correspond with it, so it is said that moving forward can fulfill one's ambition. This is Yu Fan's explanation of the passage from "Four Changes" to "Cultivation": When the fourth line moves, it becomes part of the Kun trigram, which is empty and thus not rich. This is also Yu Fan's view. The phrase "Only after there is no false movement can it be cultivated" comes from the "Commentary on the Sequence of the Hexagrams." The "Book of Rites" states: "A state without nine years' stockpile is insufficient; without six years' stockpile is in danger; without three years' stockpile is not a state." The emptiness and lack of richness in Kun indicate the absence of stockpiles. The statement that "only after there is no false movement can it be cultivated" refers precisely to the three, six, and nine years' stockpiles. This is Yu Fan's explanation of the passage from "Already Accomplished" to "Possession": The fourth line has already returned to its proper position, so it is said "Already Accomplished." "Possession" also refers to this already accomplished matter. This is Yu Fan's explanation of the passage from "Kan Represents" to "Can Be Tested": This is Yu Fan's explanation. This is Yu Fan's explanation of the passage from "Movement and" to "Same Meaning": The "Commentary on the Changes" says "If yang lacks virtue, there will be drought." Lang Yi explains that "yang lacking virtue" refers to the ruler's grace not being able to descend from above. When the top line moves, it forms the Zun trigram, and the rain does not descend. The Kan trigram represents many calamities and disasters, and the top line is the extreme position, so it is said that there is extreme disaster. The upper ninth line of the Qian trigram, "Overreaching Dragon," when it moves, produces regret, so the meaning is the same.

天在山中，大畜，君子以多志前言往行以畜其德。注：君子謂乾三。艮為多，坎為志，乾為言，震為行。乾知大始，震在乾前，故多志前言往行。乾為德，有頤養象，故以畜其德。疏：此虞義也。《乾鑿度》乾三為君子。艮為多節，故為多；坎為心，故為志，志，古文識也；乾為言，九家《說卦》文；乾為古，《說文》曰「古從十口，識前言者也」；震為足，故為行。乾知大始，《繫上》文。大始，乾初也，震初即乾初，故震在乾前。

The Great Accumulation hexagram's symbolic meaning is: "Heaven in the mountain, great accumulation; the superior man thus keeps in mind the words of the ancients and the deeds of the wise, to accumulate his virtue." Hui Dong's own commentary says: "The superior man" refers to the third line of the Qian trigram. Gen represents multiplicity, Kan represents mind, Qian represents words, and Zhen represents action. The Great Treatise says "Qian knows the great beginning," and the first line of Zhen is before Qian, so it is said that one should remember the words of the ancients and the deeds of the wise. Qian represents virtue, and the hexagram also has the image of nourishment, so it is said that one should thus accumulate his own virtue. Self-explanation: This is Yu Fan's interpretation. According to the "Qian Zao Du," the third line of Qian is the superior man. Gen has the meaning of multiplicity, so the meaning of "much" is taken; Kan is the heart, so it represents mind, "mind" is the ancient character "zhì," meaning to remember; Qian represents words, as stated in the nine schools' version of "Shuo Gua"; Qian also represents the ancient, and the "Shuo Wen" says "the character for ancient is composed of ten and mouth, meaning to remember the words of the ancients." Zhen represents foot, so it represents action. "Qian knows the great beginning" comes from the Great Treatise. The term "great beginning" refers to the first line of Qian. The first line of Zhen is the first line of Qian, so it is said that Zhen is before Qian.

乾初為積善，自一乾以至三乾成積善成德，故乾為德。三之上有頤象，頤者，養也，畜養同義，故多志前言往行以畜其德也。天在山中而取義於畜德者，德者積累而成。《中庸》論積曰：「今夫天斯昭昭之多，及其無窮也，日月星辰繫焉，萬物載焉。」又曰：「今夫山一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。」鄭彼注云：「天之高明本生昭昭，山之廣大本起卷石，皆合少成多，自小致大，為至誠者亦如是乎。」是言畜德之事與易合也。

The first line of the trigram Qian represents the beginning of accumulating goodness. From a single line of Qian to three lines of Qian, it is the process of accumulating goodness to form virtue, so Qian governs virtue. The third line ascends and presents the image of Yi, which means nourishment. Accumulation and nourishment have the same meaning, so one should remember much of past words and deeds to accumulate virtue. Heaven within the mountain signifies the accumulation of virtue, because virtue is achieved through accumulation. The Doctrine of the Mean discusses accumulation, saying, "Nowadays the sun and moon, they are merely many small lights gathered together. When they become boundless, the sun and moon and stars hang upon them, and all things are supported by them." It also says, "Nowadays the mountain, it is merely many fist-sized stones gathered together. When it becomes vast, grass and trees grow upon it, birds and beasts dwell within it, and treasures arise from it." Zheng Xuan commented, "The brightness of heaven originates from a single light, and the vastness of the mountain originates from small stones. Both are the result of gathering little into much and growing from small to great. Those who achieve ultimate sincerity are also like this." This indicates that the practice of accumulating virtue aligns with the principles of the Book of Changes.

有厲利己，不犯災也。注：坎稱災。轝說腹，中無尤也。注：得中得正，故無尤。利有攸往，上合志也。注：五已變，上動成坎，坎為志，故三往與上合志。六四元吉，有喜也。注：喜謂五。六五之吉，有慶也。注：五變得正，故有慶。何天之衢，道大行也。注：乾為道，震為行，故道大行。

The Small Image Commentary of the Great Accumulation hexagram states: "Initial Nine 'There is danger, but it is advantageous to be self-restrained'" meaning not to provoke calamity. Hui Dong notes: The trigram Kan can be referred to as calamity. "Nine in the Second 'The carriage is at rest and the abdomen is at ease'" meaning to reside in the center without error. His note says: After Nine in the Second changes, it attains the center and the proper position, hence there is no mistake. "Nine in the Third 'It is advantageous to go somewhere'" meaning to align with the intention of the top line. His note says: Six in the Fifth has already changed, and when the top line moves, it forms the trigram Kan, which represents the mind and will, so Nine in the Third moves in harmony with the top line's intention. "Six in the Fourth 'Great good fortune'" meaning there is joy. His note says: "Joy" refers to Nine in the Fifth. The good fortune of Nine in the Fifth is a blessing. His note says: Nine in the Fifth changes to attain the proper position, hence there is celebration. "Nine at the Top 'What great thoroughfare of heaven'" meaning the great path is unobstructed. His note says: The trigram Qian represents the Dao, and Zhen represents movement, hence the great path is unimpeded.

疏：「坎稱災」○此虞義也。二變四體坎，坎為多眚，故稱災。四利己故不犯災。○「得中」至「無尤」○二中而不正，變之正，故得中得正。無咎者善補過，故無尤也。○「五已」至「合志」○此虞義也。三應在上，五變上動成坎為志，三往應之，剛上而尚賢，故與上合志也。○「喜謂五」○此虞義也。陽稱喜，五之正，四上承之，故有喜。○「五變」至「有慶」○此虞義也。五失位變得正，陽稱慶，故有慶也。○「乾為」至「大行」○此虞義也。象曰天衢，傳曰道，道謂天衢也。彼注云：「乾為天，艮為徑路，天衢象。」今不取象於艮者，衢者九交之道，天有九行，亦得稱天衢，不言艮者，略之也。

This is Hui Dong's commentary on the phrase "Kan is called disaster": this is Yu Fan's explanation. After the movement of the second line, the fourth line becomes part of the Kan structure, and Kan represents many calamities, so it is called disaster. The fourth line is favorable for self-preservation, so it does not provoke disaster. His commentary from "getting the middle" to "without blame": the second line is in the middle but not in the proper position; after changing, it returns to the correct position, thus both getting the middle and the correct position. The Great Treatise says that those without blame are good at making up for their mistakes, so there is no fault. His commentary from "five has already" to "harmonizing the will": this is Yu Fan's explanation. The correct position of the third line is the top line. When the fifth line moves and the top line also moves, they form Kan, which represents the heart and will. The third line moves to correspond with it, thus matching the meaning in the Commentary on the Judgment "the strong above and the exalted virtue," so it is said that the will of the top line is in harmony. His commentary "joy refers to five": this is Yu Fan's explanation. Yang is associated with joy, and the fifth line returning to the correct position becomes Yang. The fourth line below supports it, so there is joy. His commentary from "five changes" to "there is celebration": also Yu Fan's explanation. The fifth line loses its position, but after changing it attains the correct position. Yang is associated with celebration, so there is celebration. His commentary from "Qian is" to "great movement": this is also Yu Fan's explanation. The line statement says "heavenly path," and the Small Image says "the way." Thus, "the way" refers to the heavenly path. Yu Fan explained "the way" there as: "Qian represents heaven, Gen represents a small path, together they form the image of the heavenly path." Hui Dong does not take the image of Gen here, because "path" refers to a road where nine paths converge. Heaven has nine paths in motion, which can also be called the heavenly path; not mentioning Gen is because it is omitted.

山下有雷，頤，君子以慎言語，節飲食。注：君子謂三已正。艮為慎，震為言語，故慎言語；坎水為飲，兌為口實，艮為止，故節飲食。疏：三失位為小人，今已養正，故稱君子也。艮為慎，震為言語，皆虞義也。艮，吉人之辭寡，故慎言語。坎為水，故為飲。虞氏謂兌為口實，口實者，頤中物，故為食。艮為止，節有止義，故以節飲食也。

The Great Image of the Hexagram "Yi" (Nourishment): "Under the mountain, there is thunder; this is Nourishment. The superior person learns to be cautious in speech and to regulate food and drink." Hui Dong's own commentary says: "The 'superior person' refers to the sixth line changing to the correct position after transformation. The trigram Gen (Mountain) represents caution, and Zhen (Thunder) represents speech, hence the caution in speech. The trigram Kan (Water) represents drinking, and Dui (Lake) represents food in the mouth, while Gen (Mountain) represents stopping, hence the regulation of food and drink." His own explanation: The sixth line was originally in an improper position and belonged to a petty person; now it has been cultivated to the correct path, hence it is called the superior person. Gen (Mountain) representing caution and Zhen (Thunder) representing speech are both Yu Fan's views. Gen (Mountain) stopping without being impetuous, perfectly matches the saying "the virtuous person speaks little," hence the caution in speech. Kan (Water) represents drinking. Yu Fan said Dui (Lake) represents the food in the mouth, which is the food contained in the mouth, hence representing food. Gen (Mountain) represents stopping, and "regulation" contains the meaning of stopping, hence the regulation of food and drink.

觀我朵頤，亦不足貴也。注：陽為貴，飲食之人則人賤之矣，故不足貴。六二征凶，行失類也。注：震為行，類謂五。十年勿用，道大悖也。注：弒父弒君，故大悖。顚頤之吉，上施光也。注：陽主施，離為光。居貞之吉，順以從上也。注：坤為順。由頤厲吉，大有慶也。注：變陽得位，故大有慶。

The Image Commentary of the "Yi" hexagram: The first line "Observing my mouth and cheeks" is not something to be valued. Hui Dong's commentary says: Yang is originally noble, but the "Mengzi" says that those who only care about their own mouths and bellies are looked down upon by others, so it is not something to be valued. The second line "danger in action" is losing one's kind. Commentary: Zhen represents movement, "kind" refers to the fifth line. The third line "ten years without use" is great disorder in principle. Commentary: It is like killing one's father and sovereign, so it is great disorder. The fourth line "reversing the mouth and cheeks brings good fortune" is the superior position giving and expanding. Commentary: Yang represents giving, Li represents brightness. The fifth line "remaining firm brings good fortune" is following and adhering to the top line. Commentary: Kun represents following. The top line "following the mouth and being cautious brings good fortune" is great blessing and joy. Commentary: The fifth line becomes Yang and attains the correct position, so there is great blessing and joy.

疏：「陽為」至「足貴」○易例陽為貴，陰為賤。初陽而云不足貴者，以其求養於上，飲食之人養其小者，故人賤之而言不足貴也。○「震為」至「謂五」○二體震為行，二正應五，五，二之類也，二養於上而失五，故行失類。謂五為類者，《文言》論二五相應之理云「亦各從其類」，故二與五為類也。○「弒父」至「大悖」○此虞義也。

From the beginning, the explanation of the section from "Yang Wei" to "Zu Gui" states: The Book of Changes takes Yang as noble and Yin as humble. Although the first line is a Yang line, it says it is not worth emphasizing, because it seeks nourishment upward in reverse. A person who only cares about food nourishes only his own small self, so others look down on him and say he is not valuable. The explanation from "Zhen Wei" to "Wei Wu" states: The second line is in the Zhen trigram and is about movement. The second line originally corresponds with the fifth line, and the fifth line is the same type as the second line. The second line seeks nourishment upward and loses the fifth line, so it says losing the same type in movement. The reason the fifth line is called "type" is because in the "Wen Yan" section of the Qian hexagram, the principle of correspondence between the second and fifth lines is discussed, saying "each follows its own type," so the second and fifth lines are of the same type. The explanation from "Shi Fu" to "Da Bei" is according to Yu Fan's interpretation.

○「陽主」至「為光」○上陽爻，陽主施。離謂晉離也，或以三五之正，四體離，義亦通耳。四求養於上而得所欲，由上施之而下皆得其欲，離為光，故上施光也。○「坤為順」○五體坤為順，五養於上，與上易位，故順以從上。蒙六五「順以巽」，亦是二五易位之事，義並同也。○「變陽」至「有慶」○此虞義也。五上易位，三五皆正，故云變陽得位。養道既成，六爻皆正，故大有慶。陰以陽為主，陽稱大稱慶也。

The passage from "Yang Zhi" to "as light" states: The top line is a yang line, and yang represents giving. Here, "li" refers to the "Jin" hexagram's "li"; or, if we consider the third and fifth lines returning to their proper positions and the sixth and fourth lines forming the body of "li," the meaning also makes sense. The fourth line seeks nourishment upward and obtains what it desires, receiving it from the superior position, and thus all below fulfill their wishes. "Li" represents brightness, so saying that the superior position gives and thus brings brightness and grandeur. The passage from "Kun as following" states: The fifth line is in the body of "Kun," which represents following. The fifth line receives nourishment upward, and exchanges positions with the top line, so it follows and adheres to the top line. The "Xiao Xiang" of "Meng" hexagram's fifth line says "following with flexibility," which is also an instance of the second and fifth lines exchanging positions, so the meaning is the same. The passage from "changed yang" to "there is celebration" refers to Yu Fan's interpretation. The fifth and top lines exchange positions, and the third and fifth lines return to their proper positions, so it becomes yang and attains the correct position. The way of nourishment has been completed, and all six lines have attained their correct positions, so there is great blessing and celebration. Yin is guided by yang, and yang can be called "great" and "celebration."

澤滅木，大過，君子以獨立不懼，世無悶。注：君子謂乾初。陽伏巽中，體復一爻，潛龍之德，故稱獨立不懼。憂則違之，乾初同義，故世無悶。疏：此虞義也。傳言獨立不懼，初稱獨，故君子謂乾初。初本巽也，巽其究為躁卦，故陽伏巽下。乾之初九即復也，入坤出震，故云體復一爻。乾初九「潛龍勿用」，故云潛龍之德。龍德而隱，故獨立不懼；隱藏坤中，坤亂於上，憂則違之，世無悶，皆乾初《文言傳》文，故云乾初同義。君子處大過之時，過不失中，亦有此義也。

The Great Excess hexagram's Great Image says: "A marsh extinguishing wood, great excess; the superior person thus remains independent and fearless, and the world is not oppressed." Hui Dong's self-commentary says: "The superior person" refers to the first line of Qian. Yang is hidden within the body of Xun, which is exactly the hexagram Fu with one yang line, possessing the virtue of the hidden dragon. Therefore, it is said to be independent and fearless. The Wenyan says "when in worry, one should avoid," which is the same meaning as the first line of Qian, thus saying to retreat from the world without distress. Self-explanation: This is Yu Fan's interpretation. The Great Image says "independent and fearless," and the first line is called "alone," so "the superior person" refers to the first line of Qian. The first line originally belongs to Xun. When Xun is examined to its extreme, it becomes the Zao hexagram. Therefore, yang is hidden beneath the body of Xun. The first line of Qian, that is, the first line of Fu, is yang entering into Kun and emerging from Zhen, so it is said to be the body of Fu with one yang line. The line statement of the first line of Qian, "the hidden dragon does not act," thus refers to the virtue of the hidden dragon. Having the virtue of a dragon yet remaining hidden and not emerging, one can be independent and fearless; hidden within the body of Kun, with Kun above and the world in disorder, when in worry one retreats, thus retreating from the world without distress. These are all the words of the Wenyan transmission of the first line of Qian, thus saying it is the same meaning as the first line of Qian. A superior person in the world of Great Excess, though his actions may exceed, does not lose the middle path, and this also contains this meaning.

藉用白茅，柔在下也。注：柔在下，非其正。老夫女妻，過以相與也。注：二過與初，故過以相與。虞氏謂二過初與五，五過上與二，獨大過之爻得過其應，故過以相與。棟橈之凶，不可以有輔也。注：輔之益橈，故不可以有輔，陽以陰為輔也。棟隆之吉，不橈乎下也。注：初為下，與四易位，故不橈。枯楊生華，何可久也；老婦士夫，亦可醜也。注：乾為久，華在上，故不可久。頤坤為丑，虞氏謂婦體遘淫，故可丑。過涉之凶，不可咎也。注：得位而凶，故不可咎，以喻伏節死義之臣。

The Small Image Commentary of the Great Excess hexagram: The first line "using white reeds" refers to a yao of yin in the lower position. Hui Dong's note: A yao of yin in the lower position is not in its proper place. The second line "an old man and a young wife" refers to an unusual union. His note: The second line crosses over its proper yao to connect with the first line, so it is an unusual union. Yu Fan's view is: crossing over two positions, the first connects with the fifth; crossing over five positions, the top connects with the second; only the yao of the Great Excess hexagram can cross over its proper corresponding yao, so it is an unusual union. The third line "the beam bends, which is ominous" refers to the lack of support. His note: adding support would make the beam bend more, so support is not advisable; yang is assisted by yin. The fourth line "the beam rises, which is auspicious" refers to not bending downward. His note: the first line is at the bottom and exchanges position with the fourth line, so it does not bend. The fifth line "a withered elm produces flowers" how can it last long; "an old woman and a man" can also be considered shameful. His note: Qian represents longevity, flowers appear at the top, so it cannot last long. The hexagram of颐 (Nourishing) in the opposite direction has Kun, which represents shame; Yu Fan says this "woman" is in the structure of Gou (Encountering), which has the image of licentiousness, so it is considered shameful. The top line "dangerous crossing" refers to not blaming. His note: the top line is in the proper position yet says ominous, so it is not blaming, used to illustrate a minister who keeps his integrity and dies for righteousness.

疏：「柔在」至「其上」○柔在下，失位，故非其正，與四易位則無咎也。○「二過」至「相與」○二已老，故過而與初；初梯尚少，故云過以相與。虞氏謂「二過」，過二也；「初與五」，初過二與五也；「五過」，過五也；「上與二」，上過五與二也。《易乾鑿度》初與四、二與五、三與上謂之應，今初應五，上應二，故云獨大過之爻得過其應。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: First Line = Initial Line Top Line = Upper Line Six at the Beginning = Six in the First Position Nine in the Second = Nine in the Second Position Nine in the Fourth = Nine in the Fourth Position Yu Fan = Yu Fan The explanation states that the first line is in a weak position, thus it is not in its proper place, so it is said not to be in its correct position; if it exchanges positions with the nine in the fourth, there would be no error. The explanation regarding 'two passing' to 'mutual interaction' states that the nine in the second is old, so it passes over one position to interact with the first six; the first six is like a withered elm tree's new tender sprout, still young, so it is said to interact beyond the usual. Yu Fan's 'two passing' refers to passing over the second position; 'first and five' refers to the first line passing over the second position to interact with the fifth; 'five passing' refers to passing over the fifth position; 'upper and second' refers to the upper line passing over the fifth position to interact with the second. According to the 'Yi Gan Zao Du', the first corresponds with the fourth, the second with the fifth, and the third with the upper line. Now, it is the first corresponding with the fifth and the upper line corresponding with the second, so it is said that only the lines in the Great Excess hexagram can pass over their original proper correspondences.

若然，比初有它吉，臨上敦臨，復五敦復，亦是過應，以非例之常，故稱它，稱敦；其違常而過應者，如頤九二「拂經於丘」、中孚初九「有它不燕」及此經「有它吝」之類，皆以過應而著其失也。○「輔之」至「輔也」○此虞義也。輔之謂初上，初上皆弱，故輔之益橈。比彖傳曰：「比，輔也，下順從也。」是陰比陽而謂之輔，故云陽以陰為輔也。○「初為」至「不橈」○易例初為下，初弱故橈，與四易位，故不橈也。

According to this, in the hexagram "Bǐ" the line "Yǒu tā jí" (There is another good fortune), in "Lín" the line "Dūn lín" (To earnestly approach), and in "Fù" the line "Dūn fù" (To earnestly return), all belong to the category of exceeding the proper response. Since they do not conform to the usual pattern, they are called "tā" (another) and "dūn" (earnest). Those that violate the usual pattern and exceed the proper response, such as in "Yí" the line "Fú jīng yú qiū" (To deviate from the path on the hill), in "Zhōngfú" the line "Yǒu tā bù yàn" (There is another, but not to feast), and similar expressions like "yǒu tā lìn" (There is another, but it is a hardship), all show their inappropriateness due to exceeding the proper response. The passage from "fǔ zhī" to "fǔ yě": this is Yu Fan's explanation. The term "fǔ zhī" refers to the first line and the top line. The first and top lines are both weak, so when they come to support, they cause the beam to bend more. The "Tuànzhuàn" of the hexagram "Bǐ" says, "Bǐ, fǔ yě, xià shùn cóng yě" (Bǐ means to support, and the lower part follows), indicating that the yin clinging to the yang is called support, so the yang uses the yin as support. The passage from "chū wéi" to "bù náo": in the "Yì" system, the first line is considered the lower part. The first line is weak, so it is curved; when it exchanges positions with the ninth line in the fourth place, it is no longer curved.

○「乾為」至「可丑」○乾為天，天行不息故久。兌反巽，巽為楊，楊枯於下，華發於上，故不久。頤坤謂旁通也，坤為夜，《太玄》曰「夜以丑之」，故為丑。《詩·牆有茨》曰：「中冓之言，不可道也；所可道也，言之丑也。」薛君章句云：「中冓，中夜也。」虞氏以初為老婦，初體遘，遘女壯，鄭氏謂壯健以淫，故婦體遘淫，亦可醜也。○「得位」至「之臣」○上得位而稱凶者，君子濡跡以救時，過涉猶濡跡，志在救時，誰得而咎，以喻伏節死義之臣，行雖過而有濟也。

The passage explains: "Qian represents Heaven, the heavenly way is unceasing, so it is associated with longevity. Dui reversed becomes Xun, which represents the willow tree; the willow tree is already withered below but has flowers above, so it cannot last long. 'Yi Kun' refers to the hexagram in the context of mutual transformation. Kun represents night, and the 'Tai Xuan' says 'night is associated with Chou,' so the meaning of Chou is taken. The 'Book of Songs, Yong Feng, Qiang You Ci' says: 'The words spoken in the inner chamber, cannot be told; what can be told, is shameful.' Xue Jun's 'Han Shi Zhang Ju' explains 'Zhong Gou' as midnight. Yu Fan takes the first line as an old woman, and the first line forms the structure of 'Gou' hexagram. The 'Gou' hexagram says 'the woman is strong,' and Zheng Xuan interprets it as strong and licentious, so this woman is in the structure of 'Gou' and has a licentious image, which can be considered shameful. The passage continues: 'The upper sixth line is in the right position but says misfortune, because the gentleman is willing to wet his feet to save the situation, 'exceeding the crossing' is like wetting his feet in water; his intention is to save the time, who can blame him? It is used to compare the loyal minister who keeps his integrity and dies for righteousness, even though his actions may be excessive, he has some contribution."

水洊至，習坎，君子以常德行，習教事。注：洊，再也。君子謂乾，五在乾稱大人，在坎為君子。坎為習，為常；乾為德，震為行，巽為教令，坤為事，故以常德行習教事。疏：洊，再也，《釋言》文。「君子」以下，虞義也。三繫徽纆，故君子謂乾五。乾二五之坤成坎，二五在乾稱大人而在坎稱君子者，五坎不盈，德盛而業未大，故稱君子。坎稱習，坎水性有常，故坎為習，為常。巽謂觀巽也，巽申令，故為教令。水之洊至，不舍晝夜，君子進德修業亦如之，故以常德行習教事也。

The Great Image of the Kan hexagram: "Water flowing repeatedly, practicing perseverance; the superior man thus maintains constant virtue and practices the teaching of affairs." Hui Dong's self-commentary: "Repetition" means again or repetition. "The superior man" refers to Qian, the fifth line in the Qian hexagram is called the Great Man, while in the Kan hexagram it is called the superior man. Kan governs repeated practice and constant perseverance; Qian governs virtue, Zhen governs action, Xun governs commands, and Kun governs affairs. Therefore, it says to maintain virtue constantly and repeatedly practice the affairs of teaching. Self-explanation: "Repetition" meaning "again" comes from the Er Ya. "The superior man" is based on Yu Fan's view. The line six in the third position has the image of "binding with cords," so "the superior man" refers to the fifth line of Qian. The second and fifth lines of Qian combine with Kun to form Kan; in Qian, the second and fifth lines are called Great Men, but in Kan they are called superior men, because the fifth line of Kan is "not full," virtue is great but the achievement is not yet great, so it is called the superior man. Kan can be called "practice," because the nature of water is constant, so Kan governs repeated practice and constant perseverance. Here, Xun refers to the Xun trigram in the Guan hexagram, which can issue commands and spread orders, so it governs commands. Water flows continuously, day and night without stopping, just as the superior man cultivates virtue constantly, so it says to maintain virtue constantly and repeatedly practice the affairs of teaching.

習坎入坎，失道凶也。注：上無其應，初二失正，故失道凶。求小得，未出中也。注：變應五則出，今據初故未出中。來之坎坎，終無功也。注：三失位，不與五同功，故終無功。尊酒簋，剛柔際也。注：乾剛坤柔，震為交，故曰剛柔際。坎不盈，中未大也。注：五為大中，陽陷陰中，故未大。上六失道，凶三歲也。注：三應在上，故云上六失道。

The Small Image Commentary of the Kan hexagram: The first line "Practice the peril, entering the peril" indicates losing the correct path and thus being凶. Hui Dong's note says: The first line has no corresponding line above it, and both the first and second lines are out of alignment, so it is said to have lost the path and thus is凶. The second line "Seeking small gains" indicates that one has not yet emerged from the peril. His note says: When the second line changes and corresponds with the fifth line, it can escape the peril. Now, relying only on the first line, it has not yet emerged. The third line "Coming to the peril again and again" indicates ultimately achieving nothing. His note says: The third line is out of position and cannot cooperate with the fifth line, so it ultimately achieves nothing. The fourth line "Respectful wine and vessels" indicates the meeting of hardness and softness. His note says: The Qian is strong and the Kun is soft, the Zhen takes the lead in connection, so it is said that hardness and softness meet. The fifth line "The peril is not full" indicates being in the center but not yet flourishing. His note says: The fifth line is the great central position, with the yang trapped within the yin, so it has not yet flourished. The sixth line "Losing the path" indicates a凶 lasting three years. His note says: The correct corresponding line of the third line is the sixth line, so the sixth line loses the path.

疏：「上無」至「失道」○此虞義也。初與四敵應，故無其應。言初而及二者，坎內三爻失正，象言失道指此三爻，二據初，故兼言之也。○「變應」至「出中」○二變應五，往有功則出險，今求小得而據初，是未變也，故虞注既濟彖傳「未出中」謂二未變而在坎中是也。○「三失」至「無功」○三五同功，三失位，不與五同功，上為終，終無功，言當繫徽纆也。

This is Yu Fan's explanation. The first line and the fourth line are both yin lines and are in opposition, so there is no corresponding line. The commentary mentions the first line and also refers to the second line because the three lines of the inner trigram Kan are all out of the correct position. The "loss of the way" mentioned in the "Small Image" refers to these three lines. The second line is based on the first line, so it is mentioned together. The part he explains from "change and response" to "emerge from the center": the second line changes and corresponds with the fifth line, moving forward with success and thus escaping danger. Now it only seeks a small gain and relies on the first line, indicating it has not changed yet. Therefore, Yu Fan's commentary on the "Commentary on the Judgment" of the "Gathering of the Great" saying "not yet emerged from the center" refers to the second line not having changed and still being in the trigram Kan. The part he explains from "three losses" to "no success": the third line and the fifth line have the same function, but the sixth line is out of position and cannot achieve the same function as the ninth line. The top line is the end, ultimately achieving no success, meaning it will be bound with ropes.

○「乾剛」至「柔際」○此虞義也。屯彖傳曰：「剛柔始交而難生。」謂乾剛坤柔交而成坎也。際，接也，四體震為交，上與五接，故剛柔際。俗本「尊酒簋」下羨「貳」字，此誤從王弼讀耳，簋與缶、牖韻，不當有貳字。○「五為」至「未大」○陽稱大，五陽位而居中，故為大中。乾五之坤，陽陷陰中，故未大。經言「禔既平」，美其德也；傳言「中未大」，舉其象也。○「三應」至「失道」○三失道而云上六者，三應在上，凶禍至上而成，故云上六失道凶。在三年之後，故云凶三歲也。俗以失道謂上，非易例也。

The commentary on "Qian is strong" to "the boundary of softness" is Yu Fan's explanation. The "Tun" hexagram's "Commentary on the Judgment" says "the beginning of strong and soft meeting brings difficulty," referring to the strong of Qian and the soft of Kun meeting to form Kan. "Boundary" means meeting, the sixth line in the fourth position forms the trigram Zhen and is in a position of meeting, and it connects with the ninth line in the fifth position, so it says the strong and soft meet. The common version adds an extra character "Er" after "Zunjiu Gui," which is a mistake following Wang Bi's interpretation; "Gui" rhymes with "Fou" and "You," so "Er" should not be there. The commentary on "Five is" to "not yet great" states that yang is called great, the fifth line is a yang position and also in the center, so it is the position of great centralness. The fifth line of Qian enters the middle of Kun, yang is trapped within yin, so it has not yet become great. The line statement says "Zhi has already been level," praising its virtue; the "Small Image Commentary" says "central but not yet great," indicating its image. The commentary on "three corresponds" to "losing the way" states that the one who loses the way is originally six three, but it says "upper six," because six three's correct correspondence is with the upper line, and the misfortune comes to be realized only at the upper line, so it says upper six loses the way and is凶. This misfortune is realized three years later, so it says "凶 three years." Common interpretations attribute "losing the way" to upper six itself, which does not conform to the principles of the Book of Changes.

明兩作離。注：兩謂日與月也。乾五之坤成坎，坤二之乾成離，離坎，日月之象，故明兩作離。作，成也，日月在天，動成萬物，故稱作矣。或以日與火為明兩作也。大人以繼明照于四方。注：陽氣稱大人，則乾五大人也。乾二五之光繼日之明，坤為方，二五之乾，震東兌西離南坎北，故曰照于四方。《書》曰：「照臨四方曰明。」

The Great Image of the Li hexagram says: "Two lights shine, this is Li." Hui Dong's self-commentary says: "Two" refers to the sun and the moon. The fifth line of Qian interacts with Kun to form Kan, and the second line of Kun interacts with Qian to form Li. Li and Kan are precisely the images of the sun and the moon, so it is said that two lights arise together to form Li. "Work" means to achieve; the sun and moon hang in the sky, continuously moving and thus achieving all things, so it is called "work." Some people take the sun and fire as "two lights work." The Great Image then says, "The great man continues the light and shines upon all directions." Self-commentary says: Yang energy can be called the great man, so here it refers to the great man of the fifth line of Qian. The light of the second and fifth lines of Qian continues the light of the sun, and Kun governs all directions; after the second and fifth lines interact with Qian, Zhen resides in the east, Dui in the west, Li in the south, and Kan in the north, so it is said that the light shines upon all directions. The Book of Documents says: "Shining upon all directions is called brightness."

疏：「兩謂」至「作也」○此虞義也。嫌謂二日，故云兩謂日與月也。乾五之坤成坎，坎為月；坤二之乾成離，離為日，故云離坎日月之象，明兩作之義也。《繫上》曰：「坤化成物。」姚信云：「化當為作。」故云作，成也。日月在天，動成萬物，亦是既濟之事也。或以日與火為明兩作者，離為日，為火，故以日與火為明兩作也。孟子曰：「天無二日。」俗說以明兩作皆指日者，非其義，故並著之。

This passage is a commentary by Yu Fan. He is afraid people may misunderstand "two" as referring to two suns, so he explains that "two" refers to the sun and the moon. The fifth line of the Qian hexagram combines with the second line of the Kun hexagram to form Kan, which represents the moon; the second line of the Kun hexagram combines with the fifth line of the Qian hexagram to form Li, which represents the sun. Therefore, Li and Kan symbolize the sun and the moon, which is the meaning of "ming liang zuo." The Great Treatise says "Kun transforms and creates things," and Yao Xin believes "transform" should be read as "create," so "zuo" means creation. The sun and moon hang in the sky, continuously moving and creating all things, which is exactly the main idea of the hexagram Ji Ji. Some people take the sun and fire as "ming liang zuo" because Li represents both the sun and fire, so they interpret "ming liang zuo" as the sun and fire rising together. The Mencius says "the sky has no two suns," and the common interpretation that "ming liang zuo" refers to the sun alone is not in line with the original meaning. Therefore, Hui Dong included both interpretations.

○「陽氣」至「曰明」○此虞義也。陽氣稱大人，謂五伏陽，故云則乾五大人也。乾二五之坤為坎，坎月為光，日月代明，以月繼日，故云繼日之明。坤為方，荀九家《說卦》文。乾二五之坤成震坎，坤二五之乾成離兌，故云震東兌西離南坎北照于四方也。俗以日繼日為繼明者，非也。《書》曰者，《周書·諡法》也。

The passage from "Yang Qi" to "Yue Ming" is an explanation by Yu Fan. Yang Qi can be called the Great Man, referring to the hidden yang in the sixth line below, so it is said to be the Great Man of the fifth line of Qian. The second and fifth lines of Qian enter Kun to form Kan, which represents the moon and governs light; the sun and moon alternate to produce brightness, with the moon continuing the sun's light, hence the term "continuing the brightness of the sun." Kun governs the four directions, as stated in Xun Shuang's version of "Shuo Gua" from the Nine Schools. The second and fifth lines of Qian enter Kun to form Zhen and Kan, while the second and fifth lines of Kun enter Qian to form Li and Dui, hence Zhen is in the east, Dui in the west, Li in the south, and Kan in the north, illuminating the four directions. Common interpretations take "repeating the sun" as "continuing brightness," which is incorrect. The citation "The Book says" comes from "Zhou Shu · Shi Fa."

履錯之敬，以辟咎也。注：咎謂四。《春秋傳》曰：「原屏，咎之徒也。」黃離元吉，得中道也。注：中謂二，乾為道。日之離，何可久也。注：日中則，故不可久。如其來如，無所容也。注：不容於內。六五之吉，離王公也。注：王謂五，公謂三。王用出征，以正邦也。注：坤為邦，五之坤，故以正邦。

The Small Image Commentary of the Li Hexagram: The line "Initial Nine 'Walking with Respect'" is used to avoid misfortune. Hui Dong's self-commentary: "Misfortune" refers to the Nine in the Fourth. The Spring and Autumn Zuo Zhuan says, "Those who are original and unscrupulous, and who are evasive and narrow-minded, are people who invite misfortune." The line "Yellow Li brings great good fortune" is about attaining the middle path. Self-commentary: "Middle" refers to the Six in the Second, and the Qian trigram represents the Dao. The line "The Sun's departure" cannot last long. Self-commentary: The sun reaches the center and then begins to tilt, so it cannot last long. The line "As if coming, as if going" indicates no place to take refuge. Self-commentary: It is not accepted by the inner trigram. The good fortune of the Six in the Fifth is due to its attachment to the prince and duke. Self-commentary: "Prince" refers to the Six in the Fifth, and "duke" refers to the Nine in the Third. The line "The king uses military campaign" is used to correct the state. Self-commentary: The Kun trigram represents the state, and the Six in the Fifth transforms into Kun, hence the correction of the state.

疏：「咎謂」至「徒也」○四來犯初，故咎謂四。《春秋傳》者，宣十二年《左傳》文，彼謂咎為彘子，彘子小人，以喻四爻。○「中謂」至「為道」○五變二，上承之，故得中道。二得中，故中謂二；上承乾五，故乾為道。○「日中」至「可久」○「日中則」，豐彖傳文。日之中前、中後皆日，《逸周書》曰：「日之中也。」《周禮》司市，朝市於東，市於中，夕市於西。日中正在天心之一線，未及一線、已過一線謂之昳，中則日之正中頃刻而已。《呂氏春秋》云：「趙襄子曰：日中不須臾。」故云日之離何可久也。

The explanation refers to the section from "Jiu Wei" to "Tu Ye": Nine in the Fourth Line rises up and invades Nine at the Beginning, so "Jiu" refers to Nine in the Fourth Line. The cited text from the "Spring and Autumn Annals" is from the "Zuo Zhuan" of the twelfth year of Duke Xuan's reign, where "Jiu" refers to Zhi Zi Xian Gu. Zhi Zi is a petty person, used as an analogy for the Fourth Line. The explanation from "Zhong Wei" to "Wei Dao": Six in the Fifth Line changes position to the Second, with the upper line supporting it, so it is said to have obtained the middle way. Six in the Second Line is in the middle, so "Zhong" refers to Six in the Second Line; it is supported by the Fifth Line of Qian, so Qian is the master of the way. The explanation from "Ri Zhong" to "Ke Jiu": "Ri Zhong Ze" is the words from the "Commentary on the Judgment" of the "Feng" hexagram. Before and after the middle of the day are both considered daylight. The "Yi Zhou Shu" says "the middle of the day." The "Zhou Li" records the duties of the market official, with the early market set in the east, the noon market set in the center, and the late market set in the west. The sun being exactly at the zenith is only a single line position of the heavens' center. Before reaching that line or after passing it is called "Yi," so "Zhong" is merely the instant when the sun is directly overhead. The "Lüshi Chunqiu" records that Zhao Xiangzi said, "At the middle of the day, there is no moment to stay," so it is said, "How can the sun's departure be long-lasting?"

○「不容於內」○《說文》曰：「如其來如，不孝子出，不容於內也。」四與初敵應，初闢四咎而在內卦，故不容於內，震為容也。○「王謂」至「謂三」○五為王位，三為三公，五上易位，麗五應三，故離王公，離讀為麗也。○「坤為」至「正邦」○離自坤來，故坤為邦。征之為言正也，出離為坎，五來之坤得正，故以正邦也。

The explanation of the phrase "not accepted within" refers to the idea that the "Sayings of the Classic of Characters" states: "If one comes like this, it is a son who is unfilial and is expelled, not accepted within the family." Nine in the Fourth and Nine at the Beginning are both yang lines and are opposing each other. Nine at the Beginning avoids the blame of Nine in the Fourth and is located within the inner trigram, so it is not accepted within the inner trigram, but is accepted by the trigram of Zhen (Thunder), which represents the sovereign. The explanation from "Wang says" to "is three" refers to the fifth line being the position of the sovereign, and the third line being the position of the Three Grand Ministers. When the fifth and upper lines exchange positions, Six in the Fifth attaches itself and corresponds with Nine in the Third, so it is said to attach itself to the sovereign and the Three Grand Ministers. The character "li" is read as "li" meaning attachment. The explanation from "Kun is" to "correct the state" refers to the trigram Li (Fire) originating from Kun (Earth), so Kun represents the state. "Zheng" means to correct. Li transforms into Kan (Water), and Six in the Fifth descends into Kun to achieve correctness, so it is said to correct the state.

山上有澤，咸，君子以虛受人。注：君子謂否乾，乾為人，坤為虛，艮為手，謂坤虛三受上，故以虛受人。艮山在地上為嗛，在澤下為虛。疏：此虞義也。乾三為君子，乾上之三，故君子謂否乾。乾為人，坤為虛，亦謂否乾反坤也。受以手，故艮為手。三本坤也，坤為虛，上之三，是虛三受上，故以虛受人也。嗛咸二卦皆乾上之三，嗛指乾上虧盈之義，虛指坤三虛受之義，故艮山在地下為嗛，在澤下為虛也。

The Great Image of the Hexagram Xian: "Mountains above a marsh, mutual attraction; the superior man thus receives others with an open mind." Hui Dong's self-commentary says: "The superior man" refers to the Qian trigram in the Hexagram Pu. Qian represents man, Kun represents emptiness, and Gen represents the hand. This means that the third line of Kun is empty and thus receives the top line, hence the idea of receiving others with an open mind. Gen, the mountain, on the ground is the Hexagram Qian, and beneath the marsh it takes the meaning of receiving with an open mind. His own explanation: this is Yu Fan's interpretation. The third line of Qian is the superior man. The top line of Pu moves down to the third line, so "the superior man" refers to the Qian trigram in Hexagram Pu. Qian represents man, Kun represents emptiness, which is referring to the reversal of Qian into Kun in Hexagram Pu. To receive something requires the use of the hand, hence Gen represents the hand. The third line originally belongs to Kun, which governs emptiness; the top line moving down to the third line is precisely the third line being empty and receiving the top line, hence the idea of receiving others with an open mind. The Hexagrams Qian and Xian both result from the top line of Qian moving down to the third line: Qian takes the meaning of "reducing excess," and Xian takes the meaning of "receiving with an open mind." Therefore, Gen, the mountain, on the ground is Qian, and beneath the marsh it represents receiving with an open mind.

咸其母，志在外也。注：外謂四失位，遠應之四得正，故志在外。雖凶居吉，順不害也。注：坤為順，為害，二本坤也，故順；上之三坤體壞，故順不害。咸其股，亦不處也；志在隨人，所執下也。注：巽為處女，男已下女，故不處也，凡士與女未用皆稱處矣。志在於二，故所執下也。貞吉悔亡，未感害也；憧憧往來，未光大也。注：坤為害，初四易位，故未感害。初往弇三，故未光；四來居初，故未大。咸其脢，志末也。注：末謂上，五比上故志末。咸其輔頰舌，媵口說也。注：媵，送也，不得之三，故媵口說。

The Small Image Commentary of the Hexagram Xian: The first line "Its mother is touched" indicates the mind is outside. Hui Dong's own note: "Outside" refers to the sixth line in the fourth position losing its proper place; the first line is far away and corresponds to it, moving to the fourth position allows each to be in the correct place, hence the mind is outside. The second line "Though it is凶, it is吉利" indicates following without being harmed. His note: The trigram坤 represents following, but also harm; the second line belongs to坤, so it follows; the upper trigram乾's top line moves down to the third position, breaking the坤 structure, so it follows without being harmed. The third line "Its thigh is touched" also indicates inability to stay in place; "The will is to follow others" indicates a low position. His note: The trigram巽 represents a virgin, the man has already bent down to the woman, hence unable to stay in place; all scholars and unmarried women are called "处". The third line's will is towards the second line, hence the low position. The fourth line "Uprightness brings good fortune and regret disappears" indicates the感应 has not yet been harmed; "Wandering back and forth" indicates it has not yet become great. His note: The trigram坤 represents harm, the first and fourth lines exchange positions, hence the感应 has not yet been harmed. The first line moves forward to cover the third line, hence it is not bright; the fourth line moves down to the first position, hence it is not great. The fifth line "Its back is touched" indicates the mind is at the end. His note: "End" refers to the top line, the fifth line is adjacent to the top line, hence the mind is at the end. The sixth line "Its cheek and tongue are touched" indicates only using words to send off. His note: "媵" means to send off; the sixth line cannot move down to the third position, hence only using words to send off.

疏：「外謂」至「在外」○此虞義也。四在外卦，故外謂四。六居初而應又遠，故失位遠應，之四得正，謂與四易位則皆得其正。初利之四，故志在外也。○「坤為」至「不害」○坤順，《說卦》文；坤為害，虞義也。坤柔順承天，故順；陰體賊害，故又為害也。二在否家體坤，故本坤也。順於三，故順；乾上之三坤體壞，故不害也。凡爻之情，近而不相得、遠而不相應者則言害，咸家取女吉，二氣感應以相與，故二曰順不害，四曰未感害也。

This is Yu Fan's explanation. The fourth line is in the outer trigram, so "outer" refers to the fourth line. Because a yao of yin is in the first position and the corresponding yao is far away, it is said to be out of place and distant in response. "The fourth line attains the correct position" means that if the first line and the fourth line exchange positions, both would be in the correct place. The first line is favorable to move towards the fourth position, so the mind is directed outward. The commentary from "Kun represents" to "without harm" refers to the idea that Kun represents following, as stated in "Shuo Gua"; Kun also represents harm, according to Yu Fan. Kun is soft and submissive, and supports Heaven, so it is considered following; the nature of yin is to harm, so it is also considered harmful. The second line is in the series of the "Pu" hexagram and belongs to the structure of Kun, so it is said to be originally part of Kun. It is following and supporting the ninth line in the third position, so it is considered following; the top line of the trigram of Qian moves down to the third position, and the structure of Kun is destroyed, so it does not become harmful. In general, if the lines are adjacent but not harmonious, or separated and not corresponding, it is called "harm." The hexagram "Xian" is considered auspicious for marriage, as the two energies interact and are harmonious, so the second line says following without harm, and the fourth line says that the response has not been harmed.

○「巽為」至「下也」○此虞義也。巽陽藏室，故為處；為長女，故為處女。女未嫁稱處，荀子曰：「處女莫不願得以為士。」今男已下女，故不處也。士未見於君亦稱處士，故士與女未用皆稱處矣。二，隨人者也，三志在二，故志在隨人；二又在下，故所執下也。

The passage from Yu Fan's explanation, from "Wind represents" to "low position": This is Yu Fan's interpretation. Wind has the image of yang energy hidden indoors, so it takes the meaning of "residing." Wind is also the eldest daughter, so it represents a maiden. A maiden who has not yet married is called "residing." The Xunzi says, "A maiden does not refuse to marry a gentleman like this." Now, a man has already humbled himself to marry a woman, so he cannot reside peacefully. A gentleman who has not yet been employed by a ruler is called "residing gentleman," so both the gentleman and the maiden who have not been employed or have not yet married are called "residing." Six Two is a line that follows another, and Nine Three's aspiration is toward Six Two, so the aspiration is to follow others; Six Two also resides below, so it signifies holding to a low position.

○「坤為」至「未大」○初四不當位而相應，《乾鑿度》謂之失義，失義則有害，悔且吝是也。初四易位，爻皆得正，貞吉而悔亡，故未感害也。初往弇三，三為四弇，故未光；四來居初，初陽尚小，故未大也。○「末謂」至「志末」○爻例初為本，上為末，五比上，上為末，故志末，坎為志也。

The explanation from "Kun as" to "not great": The first and fourth lines are not in proper position but correspond with each other; The "Qian Zao Du" calls this "losing meaning." Losing meaning brings harm, leading to regret and meanness. When the first and fourth lines exchange positions, both lines attain their proper place, thus being firm and auspicious, and regret disappears, so thesympathetic response (response) has not yet caused harm. The first line moves forward to cover the third line, and the third line is also covered by the fourth line, so it is not bright; the fourth line moves down to the first position, and the yang of the first position is still small, so it is not great. The explanation from "the author says" to "the end": According to the line rules, the first line is the beginning, and the top line is the end; the fifth line is adjacent to the top line, and the top line is indeed the end, so the mind is at the end, and Kan governs the mind and will.

○「媵送」至「口說」○此虞義也。媵，送，《釋言》文。媵讀為騰，《燕禮》曰：「媵觚於賓。」鄭彼注云：「媵，送也，今文媵皆作騰。」是媵為古文騰也。《淮南子》曰：「子產騰辭。」上與五比而不應三，故云不得之三。鄭氏謂徒送口語相感而已，故媵口說。本今作滕，《釋詁》曰：「滕，虛也。」言以虛辭相感，義亦得通。

The passage from "Ting Song" to "Kou Shuo" is an explanation by Yu Fan. "Ting" is interpreted as "send," based on the "Er Ya · Shi Yan." "Ting" is read as "Teng," as seen in the "Yi Li · Yan Li," where it says "Ting Gu Yu Bin," and Zheng Xuan notes there: "Ting means to send; in the current text, 'Ting' is all written as 'Teng.'" This shows that "Ting" is an ancient form of "Teng." The "Huainanzi" mentions "Zi Chang Teng Ci." Since the Sixth at the Top is adjacent to the Fifth but not corresponding to the Third, it is said that it cannot descend to the third position. Zheng Xuan believes it is merely the mutual influence of spoken words, hence saying it is the sending of verbal expressions. The current text uses "Teng," and the "Er Ya · Shi Gu" says "Teng means empty," meaning the mutual influence through empty words, which also makes sense in terms of meaning.

雷風恆，君子以立不易方。注：君子謂乾二。坤為方，初四二五復位，三正不動，故立不易方。疏：三本乾也，故君子謂乾三。坤為方，謂益互坤也。方其義也，終變成益，則初四二五復位，三正不動，故立不易方。若然，九三言不恆其德，易其方矣，而象言不易者，震巽特變，故三不恆；君子贊化育，故不易，不易則成既濟定也。此兼虞義。虞以乾初之坤，四三不易方，義稍乖耳。

The Great Ultimate of the Hexagram Heng: "Thunder and Wind are constant; the gentleman establishes himself without changing his position." Hui Dong's own commentary says: "The gentleman" refers to the second line of Qian. Kun governs direction, with the first and fourth lines, as well as the second and fifth lines, returning to their original positions. The third line is originally correct but does not move, hence the statement about establishing oneself without changing one's position. His own explanation: the third line originally belongs to Qian, so "the gentleman" refers to the third line of Qian. Kun governing direction refers to the Kun in the mutual relationship of the Hexagram Yi. "Direction" refers to the meaning of righteousness; the Hexagram Heng eventually transforms into the Hexagram Yi, with the first and fourth lines, as well as the second and fifth lines, returning to their original positions. The third line is originally correct and does not move, hence the statement about establishing oneself without changing one's position. According to this, the line statement of the third line says "not constant in virtue," implying that it has changed its direction, yet the Great Ultimate says "unchanging," because the relationship between Zhen and Xun has a special transformation, so the third line is not constant. The gentleman supports the transformation and nurturing of heaven and earth, hence not changing his position, and not changing his position leads to the established state of completion. This explanation incorporates Yu Fan's view. Yu Fan used the first line of Qian crossing into Kun, and the fourth and third lines to explain "unchanging direction," but his reasoning is slightly off.

浚恆之凶，始求深也。注：初為始，深謂陽，四之初，故始求深。九二悔亡，能久中也。注：乾為久，變之正，故能久行中和。不恆其德，無所容也。注：諸爻皆正，三獨失位，故無所容。久非其位，安得禽也。注：四五皆失位，故非其位；五已之正，故不得禽。婦人貞吉，從一而終也。注：一謂初，終變成益，以巽應初震，故從一而終。夫子制義，從婦凶也。注：巽為制，坤為義，震沒從巽入坤，故從婦凶。震恆在上，大無功也。注：終在益，上乘五遠應，故大無功。

The Small Image Commentary of the Hexagram of Constancy: The first line "Seeking constancy too deeply brings misfortune" refers to seeking too deeply from the beginning. Hui Dong's self-commentary says: The first line is the beginning, "deep" refers to yang; the nine in the fourth line moves down to the first position, so seeking deeply from the beginning. The nine in the second line "regret disappears" refers to being able to maintain constancy in the middle. Self-commentary: The trigram Qian represents constancy, the nine in the second line changes back to the correct position, so it can maintain constancy in the middle. The nine in the third line "not maintaining constancy in virtue" refers to having nowhere to belong. Self-commentary: All other lines return to the correct position, but the nine in the third line is out of place, so it has nowhere to belong. The nine in the fourth line "longing in an improper position" refers to how can one hunt for game. Self-commentary: The fourth and fifth lines are both out of place, so they are in improper positions; the six in the fifth line has returned to the correct position, so the nine in the fourth line cannot hunt for game. The six in the fifth line "the woman remains constant and is auspicious" refers to being faithful from beginning to end. Self-commentary: "One" refers to the first line; the Hexagram of Constancy eventually transforms into the Hexagram of Gain, with the trigram Xun responding to the first line's trigram Zhen, so it refers to being faithful from beginning to end. "The husband establishes righteousness" refers to following the woman leading to misfortune. Self-commentary: Xun represents establishment, while Kun represents righteousness; Zhen is hidden and follows Xun into Kun, so following the woman leads to misfortune. The six at the top "the thunder of constancy is above" refers to great effort without success. Self-commentary: The final transformation is into the Hexagram of Gain, the top line oversteps the nine in the fifth line and the corresponding line is very distant, so great effort leads to no success.

疏：「初為」至「求深」○爻在初為始，深謂陽，虞義也。虞謂乾初為淵，故深。《太玄》曰：「夫一，一所以摹始而測深。」知深亦謂初矣。四陰之初，非深而求深，故云始求深也。○「乾為」至「中和」○此荀虞義也。天行不息，故乾為久。二失位變之正，乃能久行中和之道。久，猶恆也。○「諸爻」至「所容」○虞云終變成益，則初四二五皆得正，故諸爻皆正；三變失位為匪人，故無所容。

The passage explains that the first line is the beginning, and "deep" refers to yang, according to Yu Fan. Yu Fan regarded the first line of Qian as a deep abyss, hence the term "deep." The Tai Xuan says, "The so-called one is used to simulate the beginning and measure the profound," indicating that "deep" also refers to the first line. The yao of nine in the fourth position, being yin, descending to the first position, is not originally deep but is forced to be deep, hence the beginning is seeking depth. The passage on "Qian as" to "harmony in the middle" refers to the views of Xun Shuang and Yu Fan. The heavenly way is unceasing, so Qian represents duration. Nine in the second position, having lost its place, changes to return to the correct position, thus being able to sustain the middle and harmony. "Duration" is also "constant." The passage on "all yao" to "what can be contained" refers to Yu Fan's view. Yu Fan said that the book of Heng eventually transforms into the book of Yi, so the first and fourth, the second and fifth lines each attain their correct positions, hence all yao are correct; nine in the third position, after one change, loses its place and becomes "non-human," hence having nowhere to be contained.

○「四五」至「得禽」○四五在恆家稱久而皆失位，故久非其位，非謂常久失位也。五已之正，四當變承之，故云安得禽也。○「一謂」至「而終」○此虞義也。初九為元，元即一也，故一謂初。終變成益，巽四正應震初，故云以巽應初震。《郊特牲》曰：「壹與之齊，終身不改。」故夫死不嫁，是從一而終之義，所謂恆也。

The explanation of the passage from "four and five" to "obtaining the bird": the fourth and fifth lines in the Hexagram of Constancy both speak of "duration" but are both out of their proper positions, so it is said "duration is not in its proper place," which does not mean being out of place for a long time. The sixth line five has already returned to the correct position, and the ninth line four should change to support it, so where else could one hunt for a bird? The explanation from "one says" to "and finally": this is Yu Fan's interpretation. The first line is the origin, and origin is also one, so "one" refers to the first line. The Hexagram of Constancy eventually transforms into the Hexagram of Gain, and the fourth line of Xun corresponds to the first line of Zhen, so it is said that Xun goes to respond to the first position of Zhen. The "Rites of the Sacrificial Ceremony" says "once one has shared the wine cup with another, one does not change for life," so a wife does not remarry after her husband's death, which is the meaning of being constant with one, which is called "constancy."

○「巽為」至「婦凶」○巽德之制，故為制。管子曰：「天仁地義。」《乾鑿度》曰：「地靜而理曰義。」故坤為義。以乾制坤，是制義也。終變成益，震變為巽，故震沒；從巽中互坤，故入坤。坤為死，故從婦凶，巽為婦也。○「終在」至「無功」○此虞義也。終變成益，故終在益。上五多功，五動上乘五，遠應在三，故大無功也。

The explanation regarding "Xun as" to "wife's misfortune": The Great Treatise says "Xun represents the regulation of virtue," so Xun is associated with regulation. The Guanzi says "Heaven governs benevolence, Earth governs righteousness," and the Qian Zao Du says "Still Earth with order is called righteousness," so Kun represents righteousness. Using Qian to regulate Kun is called "regulating righteousness." The hexagram of Heng eventually transforms into Yi, and Zhen transforms into Xun, so Zhen is hidden. Following Xun, with the inner and outer trigrams containing Kun, it is said to enter Kun. Since Kun represents death and mourning, following a woman leads to misfortune, and Xun is the woman. The explanation regarding "ending in" to "no merit": This is Yu Fan's interpretation. The end transforms into Yi, so the end is in Yi. The upper and fifth lines originally are positions of great merit, but now the nine-five line moves, and the upper line overpowers it, while the responding line is far away at the third position, thus resulting in great lack of merit.

天下有山，君子以遠小人，不惡而嚴。注：乾三為君子，為遠，為嚴；坤為惡，消陽及三為小人，故以遠小人不惡而嚴也。疏：三為君子，卦本乾也，故曰乾三。乾為遠，為嚴，虞義也。否三為小人，陰消陽及三，君子道消，小人道長，天地閉，賢人隱，故以遠小人不惡而嚴也。

The Great Image of the Dù hexagram: "Heaven over mountains, the gentleman keeps distant from small men, without hatred but with strictness." The original text here lacks the hexagram name "Dù." Hui Dong's self-commentary says: The third line of Qian is the gentleman, and Qian also governs distance and strictness; Kun governs hatred, and when Yin overcomes Yang and reaches the third line, it becomes a small man. Therefore, one keeps distant from small men, without hatred but with strictness. Self-commentary: The third line is the gentleman, and this hexagram originates from Qian, so it is called "Qian San." Qian governs distance and strictness, according to Yu Fan's view. The third line of the Pí hexagram is a small man, Yin overcomes Yang and reaches the third line, the way of the gentleman declines, the way of the small man grows, heaven and earth are closed off, and the virtuous retreat, hence keeping distant from small men, without hatred but with strictness.

尾之厲，不往何災也。注：坎為災，艮體宜靜，若不往於四則無災也。執用黃牛，固志也。注：固者貞固，坎為志，故曰固志。繫之厲，有疾備也。注：備讀為憊。畜臣妾吉，不可大事也。注：三動入坤，陽稱大，坤為事，故不可大事也。君子好，小人否也。嘉貞吉，以正志也。注：三已變，上來之三成坎，故曰以正志。飛無不利，無所疑也。注：坎心為疑。

The Small Image Commentary of the Dùn hexagram: The first line "Tail is dangerous" means that if one does not go forward, there will be no disaster. Hui Dong's self-commentary says: The坎 (Kan) trigram represents disaster, and the艮 (Gen) trigram is naturally suitable for stillness. If one does not go forward and instead goes to the fourth line, there will be no calamity. The second line "Hold a yellow ox" indicates firm determination. Self-commentary says: "Solid" means to be upright and firm. The Kan trigram represents the mind, so it is said that the mind is firm. The third line "Attached is dangerous" indicates illness and exhaustion. Self-commentary says: "Prepare" is read as "exhausted." "Keeping servants and concubines is auspicious" means one should not undertake great affairs. Self-commentary says: The third line moves, and the top line comes down to occupy the third position, forming the Kan trigram. Yang is called great, and the Kun trigram governs affairs, so one should not undertake great affairs. The fourth line "The gentleman is favorable" while "the petty person is not." The fifth line "Auspicious sincerity is favorable" is used to correct the mind. Self-commentary says: Since the third line has already moved, the top line comes down to occupy the third position, forming the Kan trigram, so it is used to correct the mind. The top line "Flying without any disadvantage" means there is no doubt. Self-commentary says: The Kan trigram represents the mind, so it is the master of doubt.

疏：「坎為」至「災也」○此虞義也。艮止故靜。者，退也，故不往於四則無災也。○「固者」至「固志」○《釋詁》曰：「鞏，固也。」彖辭「小利貞」正指二，《文言》曰：「貞固足以乾事。」故固者貞固。坎心為志，二志固，故不為否也。○「備讀為憊」○讀從《公羊》「嘻，甚矣憊」之憊，鄭注云：「備，困也。」故讀從之。○「三動」至「事也」○此虞義也。陽稱大，坤陰小，故不可大事。荀氏謂但可畜養臣妾，不可任國家之大事也。○「三已」至「正志」○四之初，三已變，上又之三，則五體坎，坎心為志，五正應二，故以正志也。○「坎心為疑」○上之三體坎，故坎心為疑。

This is Yu Fan's explanation. Gen represents stopping, so it is about being quiet. The original text is missing one character above the phrase "the meaning is retreat," and the remaining sentence should be explaining "Dun" as retreat, so not going to nine four brings no calamity. The explanation from "Gu" to "Gu Zhi" refers to "Gu" meaning "solid," as stated in "Er Ya · Xigǔ" which says "Gu means solid." The hexagram statement "small benefit of uprightness" refers to line six two. The "Wenyan" of "Qian" says "uprightness and firmness are sufficient for handling affairs," so "Gu" means uprightness and firmness. Kan represents the heart and governs will, and line six two has a firm will, so it does not become "Po." The explanation "read 'bei' as 'pei'" follows the reading of "bei" in "Gongyang Zhuan" "xi, how exhausted," and Zheng Xuan's commentary says "pei means困," so this is the reading. The explanation from "three moves" to "affair" is Yu Fan's explanation. Yang is called great, and坤 belongs to yin and is small, so it is said that it cannot undertake great affairs. Xun Shuang thought it could only raise servants and concubines, but not take on state affairs. The explanation from "three has already" to "correct will" refers to nine four moving down to the first position, nine three has already moved, and the top line moves down to the third position, so the fifth line is in the body of Kan. Kan represents the heart and governs will, and nine five corresponds with six two, so it is used to correct the will. The explanation "Kan heart is doubt" refers to the top line moving down to the third position to form the body of Kan, so Kan represents the heart and governs doubt.

雷在天上，大壯，君子以非禮弗履。注：夬履兩象易，體夬，故非禮。初為履，四之正應初，故非禮弗履。疏：夬履兩象易，虞義也。澤天為夬，天澤為履，故兩象易。初至五體夬，柔乘剛，故非禮。履者，禮也，初足為履，四之正應初，得所履矣，故非禮弗履。

The Great Strength hexagram's overall image is: "Thunder above the sky, Great Strength; the superior man acts in accordance with propriety." Hui Dong's own commentary says: The hexagrams "Guai" and "Lv" are examples of upper and lower images being exchanged. The hexagram "Da Zhuang" contains the structure of "Guai," hence the mention of "non-propriety." The first line represents "Lv," and the fourth line returns to the correct position and corresponds with the first line of nine, hence the idea that what is not in accordance with propriety is not practiced. His own explanation says: "The images of 'Guai' and 'Lv' are interchangeable" is Yu Fan's view. A marsh above the sky is "Guai," and the sky above the marsh is "Lv," hence the images of the two hexagrams are exchanged. The first to fifth lines of "Da Zhuang" form the structure of "Guai," with a yin line overpowering a yang line, hence the mention of "non-propriety." "Lv" refers to propriety. The first line is the foot and represents walking, and the fourth line returning to the correct position and corresponding with the first line of nine leads to proper practice, hence the idea that what is not in accordance with propriety is not practiced.

壯於止，其孚窮也。注：應在乾終，故其孚窮。九二貞吉，以中也。注：中而不正，之正則吉。小人用壯，君子罔也。藩決不羸，尚往也。注：尚往者，謂上之五。喪羊于易，位不當也。注：四五失位故不當。不能退不能遂，不詳也。注：乾善為詳，不得三應，故不詳也。艱則吉，咎不長也。注：巽為長，動失位為咎，不變之巽，故咎不長。

The Small Image Commentary of the Great Strength hexagram: The first line "Strength in stopping" indicates that its sincerity has reached its limit. Hui Dong's self-commentary: The first line corresponds to the last line of the Qian trigram, hence sincerity has reached its limit. The second line "Uprightness brings good fortune" is because it is in the center. Self-commentary: The second line is in the center but not in the proper position; when it changes to the correct position, it brings good fortune. The third line "Small people use strength, the gentleman is confused" refers to the use of strength by the small person. The fourth line "The fence is decisively broken, no loss" indicates that it is still possible to move forward. Self-commentary: The phrase "still moving forward" refers to the top line moving to the fifth position. The fifth line "Losing a sheep in the easy place" indicates that the line is in an improper position. Self-commentary: Both the fourth and fifth lines are in improper positions, hence the line is improper. The top line "Unable to retreat, unable to proceed" indicates that it does not attain goodness. Self-commentary: The goodness of Qian is called "detailed," but the top line does not correspond with the third line, hence it does not attain goodness. "Difficulties bring good fortune" indicates that the misfortune does not last long. Self-commentary: The trigram Xun represents length, but when the top line moves, it loses its position and becomes a misfortune; if it does not move and remains in the Xun trigram, the misfortune does not last long.

疏：「應在」至「孚窮」○此虞義也。卦有兩乾，故應乾，四為乾之終，故其孚窮也。○「中而」至「則吉」○謂九二中而不正，其言貞吉者，以其變之正故吉也，《乾鑿度》曰「九二陽不正」是也。○「尚往」至「之五」○此虞義也，尚與上通。○「四五」至「不當」○四五皆失位，故不當；四之五動各得正，故無悔也。○「乾善」至「詳也」○此虞義也。詳，古文祥，《釋詁》云：「詳，善也。」乾元善之長，一乾以至三乾成為積善，故云乾善為詳。上隔於四，不得三應，故不詳，三體乾也。○「巽為」至「不長」○此虞義也。巽為長，《說卦》文。上動失位，故為咎，藩決難解，守正應三，不變之巽，故咎不長也。

This is Yu Fan's explanation. The lower trigram and the interacting trigrams of the hexagram each contain one Qian trigram, so it is said that the influence falls upon Qian. The fourth line is the end of the Qian trigram, so it is said that sincerity is exhausted. The part of the commentary from "zhong er" to "zhe ji" refers to the second line being in the center but not in the correct position. The reason for saying "zheng ji" is because it changes back to the correct position. The "Dian Zao Du" says "the yang of the second line is not in the correct position," which is exactly this meaning. The part of the commentary from "shang wang" to "zhi wu" is also Yu Fan's explanation. "Shang" and "shang" are interchangeable. The part of the commentary from "si wu" to "bu dang" refers to the fourth and fifth lines both being out of position, so they are not appropriate. The fourth and fifth lines each move once and attain the correct position, so there is no regret. The part of the commentary from "qian shan" to "xiang ye" is also Yu Fan's explanation. "Xiang" is an ancient form of "xiang," meaning "auspiciousness." The original element of Qian is the first of all good qualities. From one line of Qian to three lines of Qian, it accumulates goodness, so the goodness of Qian is called "xiang." The top line is separated from the fourth line and cannot correspond with the third line, so it does not obtain goodness, and the third line is exactly the Qian trigram. The part of the commentary from "xun wei" to "bu zhang" is also Yu Fan's explanation. Xun governs growth, as stated in "Shuo Gua." The top line moves once and loses its position, so it causes misfortune. The difficulty of breaking through the fence is resolved, it maintains the correct position and corresponds with the third line, and remains in the Xun trigram without change, so the misfortune does not last long.

明出地上，君子以自照明德。注：君子謂觀乾，乾為德，坤為自，離為明，乾五動以離日自照，故以自照明德也。疏：此虞義也。觀九五「觀我生，君子無咎」，故君子謂觀乾。乾為照，五動體離，以離日自照，故以自照明德。

The Great Image of the "Progress" hexagram states: "Light emerges from the earth, the superior person thus uses self to illuminate virtue." Hui Dong's self-commentary says: "The superior person" refers to the Qian trigram of the "Observation" hexagram. Qian governs virtue, Kun governs self, and Li governs brightness. When the fifth line of Qian moves, it becomes Li, thus using the sun represented by Li to illuminate oneself, meaning using self-examination to manifest virtue. Self-explanation: This is Yu Fan's interpretation. The fifth line of the "Observation" hexagram says "Observing my life, the superior person incurs no blame," so "the superior person" refers to the Qian trigram of the "Observation" hexagram. Qian governs illumination, and when its fifth line moves, it becomes Li, thus using the sun represented by Li to illuminate oneself, meaning using self-examination to manifest virtue.

如摧如，獨行正也。注：初一稱獨，動體震為行，故獨行正。裕無咎，未受命也。注：五未之巽，故未受命。受茲介福，以中正也。注：五動得正中，故二受大福矣。眾允之志，上行也。注：坎為志，三之上成震，故曰上行。碩鼠貞厲，位不當也。矢得勿恤，往有慶也。注：二往應五，陽稱慶。維用伐邑，道未光也。注：乾為道，離為光，動入冥豫，故道未光。

The Image Commentary of the "Progress" hexagram: The first line "like being crushed" indicates moving alone along the correct path. Hui Dong's note: The first line is "one," thus called "alone"; when one moves, it forms the trigram Zhen (Thunder), which signifies movement, hence moving alone along the correct path. "Abundance without blame" indicates not yet receiving a command. Note: The fifth line has not yet transformed into the trigram Xun (Wind), so it has not received a command. The second line "receiving this intermediate blessing" is because it is in the center and upright. Note: When the fifth line moves, it becomes upright and in the center, so the second line receives great blessing. The third line "the will of the people" indicates moving upward. Note: Kan (Water) represents the mind and will; the third line moves upward to form the trigram Zhen (Thunder), hence moving upward. The fourth line "a large rat, firmness brings danger" indicates an improper position of the line. The fifth line "the arrow is obtained, no worries" indicates going forward brings blessings and joy. Note: The second line goes forward to meet the fifth, and a yang line is called a celebration. The top line "use it to attack the city" indicates the way is not yet great. Note: Qian (Heaven) represents the way, and Li (Fire) represents brightness; when one moves, it falls into the image of "Yue" hexagram's top line "dark enjoyment," hence the way is not yet great.

疏：「初一」至「行正」○此虞義也。初即一也，故曰初一；一即獨也，《方言》曰：「一，蜀也，南楚謂之獨。」郭注云：「蜀猶獨也。」初為微，為隱，隱微獨也，故初一稱獨。四之初體震，震為行，故獨行。正，言變之正也。○「五未」至「受命」○此虞義也。四之五，五體巽，巽為命，五未之巽，故初未受命。卦辭言錫，初言未受命者，命錫自上，五未之正，故初未受命也。○「五動」至「福矣」○此九家義也，二受介福于五，故中正謂五。○「坎為」至「上行」○此虞義也。○「二往」至「稱慶」○二往應五，故云往；五正陽位，故往有慶。○「乾為」至「未光」○上體乾為道，離日為光，豫上曰冥豫，動入冥豫，乾離象毀，故道未光，此兼荀義。

The explanation of the passage starts from "Initial One" to "Acting Righteously": this is Yu Fan's interpretation. "Initial" means "One," so it is called "Initial One." "One" also means "sole," as the "Cantong Qian" says "One is called Shu, and in southern Chu it is called Du." Guo Pu's commentary says "Shu is like Du." The first line takes the meaning of smallness and concealment; concealment and subtlety are equivalent to "sole," so the "One" in the first line is called "sole." When Nine in the Fourth moves down to the first position, it forms the trigram Zhen, which governs movement, so it is said that "sole movement" occurs. The term "righteous" refers to transformation returning to correctness. The explanation from "Fifth Not Yet" to "Receiving Mandate": this is Yu Fan's interpretation. When Nine in the Fourth moves up to the fifth position, the fifth becomes Xun, which governs command. Since the fifth line has not yet transformed into Xun, the first line has not yet received mandate. The hexagram statement says "bestowing a horse," but the first line says "not yet receiving mandate," because the granting of titles and rewards comes from above. The fifth line has not yet returned to correctness, so the first line has not yet received mandate. The explanation from "Fifth Movement" to "Blessed": this is the view of the Nine Schools of the Book of Changes. Six in the Second receives great blessing from the fifth line, so "centered and correct" refers to the fifth line. The explanation from "Kan Represents" to "Upward Movement": this is Yu Fan's interpretation. The explanation from "Second Moves" to "Celebrating": Six in the Second moves to respond to the fifth, so it is said "moving." The fifth line is a proper yang position, so moving brings blessing and celebration. The explanation from "Qian Represents" to "Not Yet Radiant": the upper trigram belongs to Qian, which governs the Way, and Li, which represents the sun, governs light. The upper sixth line of "Yue" says "dark revelry," and once it moves, it falls into the image of dark revelry. The images of Qian and Li are both destroyed, so the Way is not yet radiant. This explanation also incorporates Xun Shuang's view.

明入地中，明夷，君子以蒞眾用晦而明。注：君子謂三。蒞，臨也。坤為眾，為晦；離為明。三上蒞坤，故以蒞眾用晦而明。疏：君子謂三，虞義也。蒞，俗字，《說文》作，臨也。臨者，以上臨下，臨卦取象於二升五以臨眾陰。坤為眾，三升五是蒞眾也。坤為晦，離為明，三體離而上臨坤，其子之貞明不可息，是用晦而明也。言而明者，宣八年《公羊傳》曰：「而者何？難也。」明夷之世不可疾貞，故言用晦而明也。

The Great Image of the卦 Mingyi says: "Light enters the earth, hence Mingyi; the superior man uses obscurity to manifest brightness." Hui Dong's self-commentary says: "The superior man" refers to the Nine in the Third. "Lì" means "to govern." The Earthly element governs the multitude and darkness, while the Fire element governs brightness. The Nine in the Third ascends to govern the Earth, thus governing the people by using obscurity to manifest brightness. His own explanation says: "The superior man" refers to the Nine in the Third, according to Yu Fan's view. "Lì" is a variant character; the "Shuowen" gives a different form, and the original text here omits this character, whose meaning is "to govern." The term "governing" refers to ruling from above, and the卦 Lin takes its image from the Nine in the Second ascending to the fifth position to govern the yin elements. The Earth governs the multitude, and the Nine in the Third ascending to the fifth position is governing the people. The Earth governs darkness, and the Fire governs brightness; the Nine in the Third is in the body of Fire and ascends to govern the Earth. Ji Zi's uprightness makes brightness unextinguishable, which is using obscurity to manifest brightness. The phrase "and brightness" refers to the "Gongyang Zhuan" of the year Xuan Gong 8, where "er" is asked: "What is 'er'? It is a term for hardship." In the era of Mingyi, one should not rush to correct things, hence using obscurity to manifest brightness.

君子于行，義不食也。注：闇昧在上，有明德者義不食祿。六二之吉，順以則也。注：坤為順，二得位應五，故順以則。南守之志，乃大得也。注：三居五據有群陰，故大得。入于左腹，獲心意也。注：坎為亟心。其子之貞，明不可息也。注：明謂乾，陽道不絶，故不可息。初登于天，照四國也；後入于地，失則也。注：離日為照，坤為四國，坤五失位，不可疾貞，故失則。

The Small Image Commentary of the卦 Mingyi says: "The Nine at the Beginning 'A gentleman on the way'" refers to following righteousness and not accepting his salary. Hui Dong's self-commentary says: When a dark ruler is above, a person with bright virtue follows righteousness and does not accept his salary. The good fortune of the Six in the Second is due to following and conforming to the principle. Self-commentary says: The trigram坤 represents following, the Six in the Second is in the proper position and corresponds with the Five, so it follows and conforms to the principle. The Nine in the Third "the determination to remain in the south" refers to ultimately achieving great success. Self-commentary says: The Nine in the Third ascends to the fifth position and controls all the yin lines, so it achieves great success. The Six in the Fourth "entering the left abdomen" refers to gaining his heart. Self-commentary says: The trigram坎 represents a hasty heart. The Six in the Fifth "the sincerity of his son" refers to brightness that cannot be extinguished. Self-commentary says: "Bright" refers to the trigram乾, the yang path does not cease, so it cannot be extinguished. The Six at the Top "first ascending to heaven" refers to illuminating all the states; "then entering the earth" refers to losing the principle. Self-commentary says: The trigram离 represents the sun which illuminates, and the trigram坤 represents the four directions of the states; the fifth position of the trigram坤 is out of place, so it is not advisable to hurry to correct, thus losing the principle.

疏：「闇昧」至「食祿」○此荀義也。闇昧謂坤，明德謂離。坤二之乾，乾為德，離為明，初得位，故有明德也。○「坤為」至「以則」○應在坤，故坤為順。三上居五，二得位應五而行中和，故順以則，凡爻得位皆稱則也。○「三居」至「大得」○陽稱大，三陽居五，據有群陰，故云乃大得也。言乃者，宣八年《公羊傳》曰「乃，難乎而」，亦不可疾貞之義也。○「坎為亟心」○坎為亟心，《說卦》文。荀氏云：「亟，中也。」三升五居中，坎為中心，故獲心意也。

From his commentary, the part explaining "darkness" to "receiving salary": This is Xun Shuang's interpretation. "Darkness" refers to the trigram坤 (Earth), and "bright virtue" refers to the trigram离 (Fire). The second line of坤 connects with乾 (Heaven), and乾 represents virtue, while离 represents brightness. The initial nine is in the proper position, so it is said to have bright virtue. The part explaining "Kun as" to "with principle": The six in the second line corresponds to坤, so坤 represents following. The nine in the third line rises to the fifth position, the six in the second line is in the proper position and corresponds with the fifth, thus practicing the middle and harmonious way, so it is said to be following and in accordance with principle; any line in the proper position can be called "principle." The part explaining "the third line resides" to "great gain": Yang is called great. The yang of the third line rises to the fifth position, controlling all the yin lines, so it is said to gain greatly. Using the character "乃" (then), according to the "Gongyang Zhuan" of the eighth year of Xuan Gong, "乃" is more difficult than "而," which similarly implies that one should not rush to correct. The part explaining "Kan represents urgent heart": "Kan represents urgent heart" comes from the "Shuogua." Xun Shuang says "urgent is the middle," the nine in the third line rises to the fifth position and is in the center, Kan being the center, so it is said to gain its heart.

○「明謂」至「可息」○乾為大明，故明謂乾。不言離而言乾者，其子之貞謂乾也。陽道不絶，《白虎通》文。《雜卦》曰：「明夷，誅也。」馬融注云：「誅，滅也。」鄭注《中庸》云：「息猶滅也。」陽道不滅，息而復明，故云明不可息也。○「離日」至「失則」○離日為照，虞義也。離象傳曰「大人以繼明照于四方」，故為照也。坤為國，《乾鑿度》曰「陽三陰四」，故坤為四國。離日在上，故照四國。明夷反晉，坤五失位，九三升五，不可卒正，故失則，謂爻失正也。

The passage from "明谓" to "可息" explains that the "bright" refers to Qian (Heaven), because "the son's constancy" points directly to Qian. The phrase "the yang path does not cease" comes from the White Tiger Classic. The Miscellaneous Trigrams Commentary says "Mingyi (Bright Abatement) means punishment," and Ma Rong's commentary states "punishment means extinction." Zheng Xuan's commentary on the Doctrine of the Mean says "cessation is like extinction." Since the yang path does not cease, it may temporarily stop but will then shine again, so the brightness cannot be extinguished. The passage from "Lì Rì" to "Shī Zé" explains that the sun, represented by Li (Fire), is the source of illumination, according to Yu Fan. The Great Image Commentary of the Li hexagram says "the superior person continues the bright illumination to the four directions," so the meaning of illumination is taken. The Earth (Kun) governs the country, and the Qian (Hex 1) Zaodu says "the number of yang is three, the number of yin is four," so Kun represents four countries. The sun of Li is above, thus illuminating the four directions. Mingyi is the reversed hexagram of Jin (Advance), and Kun's fifth position is displaced, with the nine in the third rising to the fifth position, which cannot be hastily corrected, so "shī zé" refers to the loss of proper position of the line.

風自火出，家人，君子以言有物而行有恆。注：君子謂乾三，三動震為言，為行，乾為物。恆，常也。三動上反身，故以言有物而行有恆。疏：三本乾，故君子謂乾三。三動體震，震為言，為行；乾純粹精，故為物。恆，常也，《釋詁》文。三動上反身，身修而後家齊，故言有物而行有恆也。

The Great Image of the Hexagram Family: "Wind arises from Fire, Family; the superior man regulates his words and acts with consistency." Hui Dong's self-commentary says: "The superior man" refers to the third line of Qian. When the ninth line of the third position moves, it becomes Zhen, which governs speech and action. Qian governs things. "Consistency" means constant. When the ninth line of the third position moves, the top line returns to the third position and turns inward, thus reflecting self-examination. Therefore, speech has substance and actions are consistent. Self-explanation: The third line originally belongs to Qian, so "the superior man" refers to the third line of Qian. When the ninth line of the third position moves, it enters the structure of Zhen, which governs speech and action. The "pure and refined essence" in the Wenyan refers to Qian governing things. "Consistency" means constant, as stated in the Erya. When the ninth line of the third position moves, the top line returns to the third position and turns inward, thus reflecting self-examination. Only after self-cultivation can the family be harmonized, hence speech has substance and actions are consistent.

閒有家，志未變也。注：坎為志，剛來閒初，故志未變。六二之吉，順以巽也。注：巽順於五。家人熇熇，未失也；婦子喜喜，失家節也。注：得位故未失，動失正，故失家節。富家大吉，順在位也。注：順於五。王假有家，交相也。注：震為交，乾為愛，三動受上，六爻和會，故交相愛。威如之吉，反身之謂也。注：謂三動坤為身，上之三成既濟定，故反身之謂。此家道正，正家而天下定矣。

The Small Image Commentary of the Family Hexagram states: The first line, "A man is kept in the family," indicates that the mind has not yet changed. Hui Dong's own note says: The trigram Kan represents the mind and will, and a strong line comes before the first line to restrain it, so the mind has not changed. The good fortune of line two is due to its flexibility and humility. His note says: Line two is humble and submissive to line five. The line three, "The family is hot," indicates no misstep; "The wife and children are happy," however, indicates a loss of proper discipline in family management. His note says: Line three is in the proper position, so it does not misstep; once it moves, it loses the correct position, hence the loss of proper family discipline. The line four, "A wealthy family brings great good fortune," is because it is in the proper position. His note says: Line four is submissive to line five. The line five, "The king comes to the family," indicates mutual affection. The original text here is missing the character "love" after "mutual." His note says: The trigram Zhen represents interaction, and the trigram Qian represents love; once line three moves, it ascends to the top line, and all six lines harmonize and unite, thus saying mutual affection and love. The top line, "The good fortune of a severe appearance," refers to self-reflection. His note says: Once line three moves, it becomes the trigram Gen, which represents the body; the top line descending to the third line forms the completed state of the Hexagram Ji Ji, thus saying self-reflection. In this way, the family becomes properly ordered, and when the family is properly ordered, the world becomes peaceful.

疏：「坎為」至「未變」○應在四，四體坎為志，四剛閒初，初志未變，故悔亡，易傳所謂「正其本」是也。○「巽順於五」○此九家義也，九家謂二居貞，巽順於五，故吉矣。○「得位」至「家節」○三雖嚴而得位，故未失；動失正，家人體壞，故失家節，上來之三則終吉矣。○「順於五」○此虞義也，四得位而順於五，故云順在位也。

From the text, the explanation of "Cun Wei" to "Wei Bian" states that the initial line (Chu Ji) corresponds to the fourth line (Liu Si). The fourth line is part of the Kan trigram and represents the mind and will. The fourth line's yang energy restrains the initial line. Since the initial line's mind and will have not changed, the regret disappears, which is what the "Yi Zhuan" refers to as "correcting the root." The explanation of "Xun Shun Yu Wu" refers to the view of the Nine Schools, which hold that the second line (Liu Er) remains virtuous and submissive to the fifth line (Jiu Wu), thus achieving good fortune. The explanation from "De Wei" to "Jia Jie" states that although the third line (Jiu San) is strict but is in the proper position, so it is not inappropriate. However, once it moves, it loses the correct position, and the structure of the family is disrupted, thus losing the proper way of governing the family. The top line (Shang Yao) coming down to the third position eventually leads to good fortune. The explanation of "Shun Yu Wu" is according to Yu Fan, who says that the fourth line is in the proper position and submits to the fifth line, thus being in the correct position.

○「震為」至「相愛」○震為交，乾為愛，皆虞義也。三動受上，六爻和會而父子兄弟夫婦各得其正，人人親其親、長其長而天下平，是交相愛之義也。○「謂三」至「定矣」○此虞義也。三動體坤為身，上之三，言物行恆成既濟定，故反身之謂。寋觀上反三亦云反身也。上反三，身正而正人，故云此家道正，正家而天下定矣，皆是既濟之事也。

The passage explaining from "Zhen represents" to "mutual love": Zhen represents the master and the connection, while Qian represents love, both are Yu Fan's interpretations. When the third line moves, it connects with the top line, and all six lines harmonize and unite, so father-son, siblings, and husband-wife each find their proper roles. People love their relatives and respect their elders, and the world becomes peaceful, which is the meaning of "mutual love." The passage explaining from "called three" to "is determined": this is Yu Fan's explanation. When the third line moves, it enters the structure of Kun and represents the self. The top line descends to the third position, which matches "speech has substance, actions are consistent," forming the established situation of Ji Ji. Therefore, it says to look inward upon oneself. The hexagrams Jian and Guan also mention "returning to oneself" when the top line returns to the third position. When the top line returns to the third position, one first corrects oneself before correcting others, so the family becomes upright, and with the family upright, the world becomes peaceful, all of which belong to the matters governed by Ji Ji.

上火下澤，睽，君子以同而異。注：君子謂初，巽為同，二五易位，故以同而異。

The Great Image of the Hexagram Kui: "Fire above and marsh below,睽; the superior man uses the same and the different." Hui Dong's own commentary says: "The superior man" refers to the Nine at the Beginning, and the trigram Xun (Wind) takes the meaning of sameness; the second line and the fifth line exchange positions, each returning to its proper place but with a difference in position, so it is said that within great unity there can be differences.

疏：初得位，故君子謂初。巽為同，謂無妄巽也。二五易位，無妄為睽，故以同而異也。

The commentary says: Initially, the line 'Nine at the Beginning' holds a yang line in the first position, which naturally occupies the correct position and is proper. Therefore, the 'gentleman' mentioned in Hui Dong's annotation refers to this line. Among the eight trigrams, Xun signifies harmony and equality. The Xun here is taken from the upper trigram of the "Wu Wang" hexagram, which consists of Zhen below and Qian above. The interaction between the third line to the fifth line of "Wu Wang" forms Xun. The "Kui" hexagram is derived from the second and fifth lines of "Wu Wang" by swapping their positions: once the line 'Six in the Second' and 'Nine in the Fifth' of "Wu Wang" are exchanged, the entire hexagram becomes Dui below and Li above, which is "Kui". Thus, it retains the 'harmony' of Xun while displaying the 'difference' of Kui. Therefore, the "Great Image" says that the gentleman takes this hexagram as a model and 'harmonizes while differing', maintaining his own distinctions within great unity.

「見惡人，以辟咎也。」注：四復正，故見惡人以辟咎。「遇主于巷，未失道也。」注：動得正，故未失道。「見輿曳，位不當也。」注：三失位，故不當。「無初有終，遇剛也。」注：動正成乾，故遇剛。「交孚無咎，志行也。」注：坎動成震，故志行。「厥宗噬膚，往有慶也。」注：乾為慶，五變成乾，故二往有慶。「遇雨之吉，群疑亡也。」注：物三稱群，坎為疑，三變坎敗，故群疑亡。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Hui Dong's annotations on the Six Lines of the "Kui" hexagram's "Xiao Xiang" are as follows: The first line "Seeing an evil person, to avoid calamity" — annotation: The first line corresponds to the fourth line. The fourth line, originally not in the correct position, returns to the correct position, so the first line can meet the so-called "evil person," thus avoiding misfortune. The second line "Meeting the master in a lane, not losing the path" — annotation: The second line, once it moves, attains the correct position, so it has not deviated from the right path. The third line "Seeing a cart being dragged, the position is inappropriate" — annotation: The third line, being a yin line in a yang position, is in an improper position, hence the statement about being in an inappropriate position. The third line "No beginning but a conclusion, meeting strength" — annotation: After the third line moves to the correct position, the lower trigram becomes Qian, which represents strength and vigor, hence the statement about meeting strength. The fourth line "Mutual trust without blame, the will is carried out" — annotation: Kan represents the mind and will, and once Kan moves, it becomes Zhen, which represents action, hence the mind and will are realized. The fifth line "His clan bites the flesh, going forward brings celebration" — annotation: Qian represents blessings and celebration, and when the fifth line becomes a yang line, the upper trigram becomes Qian, so the second line corresponds to the fifth line and brings blessings. The top line "Meeting rain brings good fortune, all doubts vanish" — annotation: When three things are gathered, it is called "group," Kan represents doubt, and once the third line moves, the Kan image is destroyed, so all doubts disappear at once.

疏：「四復」至「闢咎」○此虞義也。初應在四，四復正，初得無咎。「無咎者，善補過」，亦得兼四言也。○「動得」至「失道」○此虞義也。二失位，動得正，故未失道。《廣雅》曰：「巷，道也。」故經言巷，傳言道。○「三失」至「不當」○曰曳曰，皆不正之象。三失位，故云位不當也。○「動正」至「遇剛」○此以下皆虞義也。動正成乾，乾為剛，故遇剛，謂與上易位，上遇三也。○「坎動」至「志行」○坎為志，震為行，坎動成震，故志行也。○「乾為」至「有慶」○虞以五變為往，其義未備，故足成之。○「物三」至「疑亡」○物，事也。物三稱群，謂見豕、載鬼、張弧，三事也。坎心為疑，三變之正，坎象敗壞，故群疑。亡言睽終則合也。

The commentary from "Four Repeats" to "Avoid Misfortune" adopts Yu Fan's interpretation. The responding line of initial nine is nine four. Nine four returns to its proper position, so initial nine naturally has no fault. The Great Treatise says, "Without fault means being good at making up for mistakes," which can also be connected with nine four. The commentary from "Movement leads to" to "Losing the Way" is also based on Yu Fan's view: nine two originally lost its position, but after moving it attains the right position, thus not deviating from the correct path. The Guangya interprets "alley" as "way," so the text uses "alley," while the Xiao Xiang uses "way," which are the same thing. The commentary from "Three Losses" to "Inappropriate" refers to the line statement saying "the carriage is dragged," which... (the original text has a missing passage) discusses the image of improper line positions; six three lost its position, so it is said "position is inappropriate." The commentary from "Movement leads to Correctness" to "Meeting Strength" is based on Yu Fan's interpretation: six three moves to the correct position, the lower trigram becomes Qian, Qian represents strength, so it is said "meeting strength," referring to six three and upper nine exchanging positions, upper nine meeting six three. The commentary from "Kan moves" to "Will is carried out" refers to Kan representing the mind, Zhen representing action, Kan moving becomes Zhen, so the mind's will is carried out. The commentary from "Qian represents" to "There is celebration" is based on Yu Fan's interpretation, who only regarded the change of six five as "going," which is not comprehensive enough, so Hui Dong supplemented it in the commentary. The commentary from "Things three" to "Doubt disappears" refers to "things" as matters; three matters are called "group," referring to the three events in the line statement of upper nine: "seeing a pig carrying mud," "carrying a ghost in a cart," and "first drawing the bow." Kan represents the mind, which is full of doubts, so Kan represents doubt; six three changes to the correct position, the Kan image is destroyed, thus the doubts disappear. The character "disappear" clearly indicates that the book of Kui reaches its end and then comes back together.

「山上有水，寋。君子以反身修德。」注：君子謂三。坤為身，五乾為德。三往寋來反，故反身修德。陽在三，進德修業，故以反身修德。虞氏謂觀上反三，故反身；陸氏謂水在山上，終應反下，故反身也。

The Great Image says: "Mountains with water on top, this is the image of the hexagram Jian; the gentleman takes it as a model, and turns inward to cultivate virtue." Note: Here, "the gentleman" refers to the line nine in the third position. The hexagram Jian is derived from the hexagram Sheng by exchanging the second and fifth lines. The upper trigram of Sheng is坤 (Kun), which represents the body; the upper trigram of Jian is Kan, in which the line nine in the fifth position originally was Qian, representing virtue. If the line nine in the third position moves upward to correspond with the line six at the top, it will encounter difficulty, but if it turns back, it will gain stability. Therefore, it is said "turning inward to cultivate virtue." The line nine in the third position of the hexagram Qian speaks of "advancing virtue and cultivating one's career." A yang line in the third position corresponds to this meaning, so the Great Image uses "turning inward to cultivate virtue" as a teaching. Yu Fan holds that this hexagram arises from the hexagram Guan, with the line nine at the top returning to the third position, hence called "turning inward." Lu Ji, on the other hand, interprets it from the hexagram's image: water should flow downward, but now it is high on the mountain, eventually it must flow back downward, hence called "turning inward."

疏：三得位，故君子謂三。升坤為身，坎五本乾，故乾為德。三往應上則歴坎險，故往寋。反上據二，故反身。乾三進德修業，故以反身修德。三在寋家修德以待時也。虞氏以卦自觀來，觀上反三，故反身。陸績以水在山上，失流通之性，水無不下，終應反下，故反身。虞說與彖傳不合，陸說近之，亦未得也。

The commentary explains that nine in the third (nine three) is a yang line occupying a yang position and thus is in the correct place, so the term "gentleman" in the annotation refers to nine three. The hexagram "Jian" comes from "Sheng." The upper trigram of "Sheng" is Kun, which represents the body; the upper trigram of "Jian" is Kan, in which nine five originally was a Qian line, so Qian represents virtue. If nine three moves forward to respond to six at the top, it must pass through the dangerous situation of the upper trigram Kan, so the line statement says "going through difficulty." If it turns back and stays at six in the second, it is called "returning to oneself." The line "cultivating virtue and practicing one's profession" in the Qian hexagram refers to the idea of "returning to oneself and cultivating virtue" in the "Great Image" section. Therefore, nine three, being in a difficult situation, can only restrain itself, cultivate virtue, and wait for the right opportunity. Yu Fan believed this hexagram comes from the Guan hexagram, with the upper nine returning to the third position, hence called "returning to oneself." Lu Ji believed that water by nature flows downward, but now it is stopped on the mountain peak, having lost its flowing nature, so it will eventually flow back down, hence called "returning to oneself." Hui Dong's judgment is that Yu Fan's interpretation does not align with the meaning of the "Commentary on the Judgment," while Lu Ji's interpretation is closer, but still not fully accurate.

「往寋來譽，宜待時也。」注：艮為時，謂變之正以待四也。「王臣寋寋，終無尤也。」注：尤，過也。二自五降，退思補過，故終無尤。「往寋來反，內喜之也。」注：內謂二，陽稱喜。「往寋來連，當位實也。」注：陽稱實。應在初，初之正，故當位實。「大寋朋來，以中節也。」注：五中和，故中節。「往寋來碩，志在內也；利見大人，以從貴也。」注：坎為志。內謂三五，乾為貴。

The Heaven Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui The Earthly Branch: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Response Line = Ying Yao Inner Trigram = Nei Gua Six at the Beginning = Chu Liu Six in the Second = Liu Er Nine in the Third = Jiu San Nine in the Fourth = Jiu Si Six in the Fourth = Liu Si Nine in the Fifth = Jiu Wu Six in the Fifth = Liu Wu Six at the Top = Shang Liu Hui Dong = Hui Dong The initial line's small image says, "Going to Qian and returning with praise, it is appropriate to wait for the right time." - Note: The trigram Qian represents stillness and waiting for the right time, so Qian signifies time. This means the initial line should change and return to the correct path, waiting for the support of the fourth line. The second line's small image says, "The king's minister goes to Qian and returns with praise, ultimately without fault." - Note: "Fault" refers to mistake. The trigram Qian comes from the trigram Sheng. In Sheng, the fifth line moves down to the second position, which corresponds to the "retrospective reflection to correct mistakes" mentioned in the "Book of Filial Piety." Therefore, there is ultimately no mistake. The third line's small image says, "Going to Qian and returning to reverse, it brings inner joy." - Note: "Inner" refers to the second line. In the Book of Changes, a yang line is called "joy." The fourth line's small image says, "Going to Qian and returning to connect, it is appropriate and solid." - Note: A yang line is called "solid." The fourth line's corresponding line is the initial line. When the initial line changes and returns to the correct path, it becomes appropriate and solid. The fifth line's small image says, "Great Qian with companions coming, it is appropriate because of the middle and proper." - Note: The fifth line is in the middle and can achieve harmony, so it is called "middle and proper." The top line's small image says, "Going to Qian and returning with a great result, the will is within; it is beneficial to see a great person, following the noble." - Note: The upper trigram is Kan, which represents the mind and will. The term "within" refers to the line corresponding to the third line. The third line is in the inner trigram, so it is said "the will is within." The trigram Qian represents nobility, so the top line benefits from seeing the fifth line, hence "following the noble."

疏：「艮為」至「四也」○此虞義也。艮動靜不失其時，故為時。初往寋，變之正以待四之應，故宜待時也。俗本脫時。○「尤過」至「無尤」○「尤，過」，《釋言》文，彼文作「郵」，古文通。「退思補過」，《孝經》文。升五降二，故云退降。二得位。《繫上》曰：「無咎者，善補過也。」故終無尤。○「內謂」至「稱善」○內謂二，虞義也。二在內卦，三陽稱喜，三反據二，近而相得，故內喜之也。

The commentary from "Geng wei" to "si ye" adopts Yu Fan's interpretation. The "Commentary on the Judgment" of the "Geng" hexagram discusses "movement and stillness not missing their time," so "Geng" takes the meaning of "time." The line "Chu Liu" moving forward will certainly encounter difficulties, so it should change the line to return to the correct position and wait for "Jiu Si" to correspond, hence saying "it is appropriate to wait for the right time." The common version of the text here omits the character "time." The commentary from "you guo" to "wu you": "you" meaning "excess" comes from "Er Ya · Shi Yan," where the original text of "Shi Yan" reads "you, excess," and the characters "you" and "you" were used interchangeably in ancient texts. "Tui Si Bu Guo" is an idiom from the "Xiao Jing · Shi Jun Zhang." The hexagram "Qian" comes from "Sheng," and the line "Li Wu" in "Sheng" moves down to the second position, hence saying "retreating and descending." The descending line precisely reaches the correct position. The "Great Treatise" in the upper part says "those without blame are good at making up for mistakes," so the "Small Image" says "finally without blame." The commentary from "nei wei" to "cheng xian" (which should be "cheng xi"): interpreting "nei" as "Li Liu" is Yu Fan's view. "Li Liu" is located in the inner trigram, and the third line is a yang line, which is called "joy"; "Jiu San" turns back and occupies "Li Liu," with the two lines adjacent and harmonious, hence saying "inner joy."

○「陽稱」至「位實」○《易積算》曰：「陽實陰虛。」故陽稱實。四應在初而三間之，初變之正，終得其應，故當位實。○「五中」至「中節」○鄭氏曰：「中，和也。」《中庸》曰：「喜怒哀樂之未發謂之中，發而皆中節謂之和。」五居中行和，故中節。五中節，故可以正邦也。○「坎為」至「為貴」○上體坎，坎為志。三內卦，故志在內。虞注《繫上》曰：「乾高貴五。」故乾五為貴。三利見五，故以從貴。

The commentary from "Yang Ce" to "Wei Shi": Jing Fang's "Yi Ji Suan" says "Yang is real and Yin is empty," so Yang lines are called "real." The sixth line in the fourth position corresponds to the first line in the initial position, but the third line in the nine blocks them in the middle; when the first line changes and returns to its proper place, it will eventually correspond with the sixth line in the fourth position, so it is said "when the position is real." The commentary from "Wu Zhong" to "Zhong Jie": Zheng Xuan interprets "zhong" as "harmony." The "Zhongyong" says "the state of not expressing joy, anger, sorrow, or joy is called zhong, and when they are expressed and all conform to propriety, it is called harmony." The ninth line in the fifth position is in the middle of the upper trigram and acts with harmony, so it is said "in harmony." Because the ninth line in the fifth position can act in harmony, it can correct the state of the country. The commentary from "Kan Wei" to "Wei Gui": The upper trigram is Kan, which represents the mind; the ninth line in the third position is in the inner trigram, so it is said "the mind is within." Yu Fan's commentary on the "Great Treatise" of the upper part says "the superior line of Qian is noble," so the fifth line of Qian is noble. The sixth line at the top is favorable for going to meet the ninth line in the fifth position, so the "Small Image" says "to follow the noble."

「雷雨作，解。君子以赦過宥罪。」注：君子謂三。伏陽出成大過，坎為罪，入則大過象壞，故以赦過。二四失位，皆在坎獄中，三出體乾，兩坎不見，震喜兌說，罪人皆出，故以宥罪。謂三入則赦過，出則宥罪。「公用射隼，以解悖」，是其義也。

The Great Image says: "Thunder moves and rain falls, which is the image of the Hexagram of Release; the gentleman takes inspiration from this, pardons mistakes, and shows mercy to criminals." Note: Here, the term "gentleman" refers to the hidden yang line at the third line. When the hidden yang line emerges, the entire hexagram becomes the Hexagram of Great Excess. The trigram Kan represents crime, and Kan also has the meaning of "entering." When the yang line enters, the image of Great Excess arises, thus the meaning of pardoning mistakes. The lines nine two and nine four are not in the correct position and are both trapped within the trigram Kan, which symbolizes a prison. When the third line emerges, the lower trigram becomes Qian, and the two instances of the trigram Kan disappear. The outer trigram Zhen indicates joy, and the interacting trigram Dui indicates joy and speech, so all the criminals are released from prison. Therefore, the meaning of showing mercy to criminals is derived. In summary, when the third line enters, mistakes are pardoned; when the third line emerges, criminals are shown mercy. The line statement of the sixth line above says, "The public shoots a falcon on a high wall and succeeds without any disadvantage," and the Small Image says, "This is to resolve contradiction," which is exactly this principle.

疏：此虞義也。據三伏陽當出，故稱君子。三出體乾成大過，卦有兩坎，坎為罪，坎有入義，入則大過象壞，故以赦過。二四失位，皆在坎獄中，三出成乾，兩坎象壞，外體本震，故震喜；互體為兌，故兌說，罪人出獄之象，故以宥罪。六爻之義，出乾入坤。三入而大過毀，故赦過；三出而坎象毀，故宥罪。卦有赦過而無宥罪之象，故引上六爻辭以證三出坎毀之象，故云是其義也。又案，卦本名解，解者，緩也。《月令》「挺重囚」，挺有緩義，故以赦過宥罪也。

This passage entirely follows Yu Fan's interpretation. It argues that the yang line concealed in the sixth line should emerge, hence it is referred to as "the gentleman." When the third line emerges, the lower trigram becomes Qian (Heaven), and the entire hexagram becomes Da Guo (Great Excess). The hexagram Jie (Release) originally has two trigrams of Kan (Water), which symbolizes crime and also implies "entering." When the yang line enters, the image of Da Guo is destroyed, hence the term "pardon of excess." The lines nine two and nine four both lose their proper positions and are trapped within the image of Kan, which represents a prison. When the third line emerges to form Qian, both instances of Kan are destroyed. The outer trigram was originally Zhen (Thunder), which signifies joy, and the interacting trigrams form Dui (Lake), which signifies happiness. This depicts the scene of a criminal being released from prison, hence the term "forgive crime." The general principle of the movement of the six lines is that when they emerge, they return to Qian, and when they enter, they return to Kun. When the third line enters and the image of Da Guo is destroyed, it is called "pardon of excess." When the third line emerges and the image of Kan is destroyed, it is called "forgive crime." From the image of the hexagram, only "pardon of excess" is visible, not "forgive crime." Therefore, Hui Dong cites the line statement of the sixth line to confirm the aspect of the third line emerging and the destruction of the image of Kan, hence saying "this is its meaning." Additionally, this hexagram is originally named Jie, which means to relieve or ease. The "Liji" (Book of Rites, Monthly Orders) mentions "release of heavy prisoners," where "teng" implies relief. Therefore, the Great Image establishes the teaching of pardoning excess and forgiving crime.

「剛柔之際，義無咎也。」注：體屯初，震剛柔始交，故無咎也。「九二貞吉，得中道也。」注：動得正，故得中道。「負且乘，亦可醜也；自我致戎，又誰咎也。」注：臨坤為丑，小人而乘君子之器，故可丑。坤為自我，以離兵伐三，轉寇為戎，艮手招盜，故誰咎也。「解而母，未當位也。」注：初四失位。「君子有解，小人退也。」注：陰爻皆正，故小人退。「公用射隼，以解悖也。」注：坎為悖，三出成乾而坎象壞，故解悖。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The commentary on the small images for the sixth lines of the Hexagram 42 (Jie, Resolution) and Hui Dong's annotations: For the first line, the small image says, "At the junction of the strong and the weak, there is no fault." - Annotation: The first line is adjacent to the second line, and its nature is similar to the first line of the Hexagram 1 (Zun, Obstruction). The commentary on the judgment of Zun speaks of "the beginning of the meeting of the strong and the weak," which is the image of the first meeting of Heaven and Earth represented by Zhen. Therefore, there is no fault. For the second line, the small image says, "The second line remains firm and is auspicious, because it is in the center." - Annotation: The second line moves and attains the correct position, thus it is in the center and follows the middle path, hence it is said to "attain the middle path." For the third line, the small image says, "Carrying and riding, it is also disgraceful; bringing war upon oneself, who can blame?" - Annotation: The Hexagram Jie comes from the Hexagram Lin. The Hexagram Lin's Kun represents disgrace. The third line is a small person riding on the chariot of a great person, hence it is disgraceful. Kun also represents "self," and the fifth line, with its image of weapons, attacks the third line, transforming the term "bandit" in the line statement into "war" in the small image. The changing line forms Gen, which represents the hand, equivalent to inviting bandits by waving one's hand, hence it is said, "who can blame?" - The blame cannot be placed on others. For the fourth line, the small image says, "Resolving the mother, it is not in the correct position." - Annotation: Both the first line and the fourth line are not in the correct position. For the fifth line, the small image says, "The gentleman resolves, the small person retreats." - Annotation: All the yin lines return to their proper positions, so the small person retreats. For the sixth line, the small image says, "The public shoots a falcon to resolve disorder." - Annotation: Kan represents disorder. The third line moves down, forming the image of Qian and Kan, which represents the collapse, hence it is said, "resolve disorder."

疏：「體屯」至「咎也」○此虞義也。復初體屯，《屯·彖傳》曰「剛柔始交」，謂乾始交坤，故無咎也。○「動得」至「中道」○此虞義也。五乾為道，二上之五，動得正而居中，故云得中道也。○「臨坤」至「咎也」○此虞義也。坤為丑，義見上。乾為君子，坤為車，乾在坤上，稱君子德車。三陰乘坤，是小人而乘君子之器，故可醜也。坤為自我，義亦見上。《說卦》曰：「離為甲冑，為戈兵。」故為戎。坎寇離戎，經云「寇」，傳言「戎」。五以離兵伐三，故轉寇為戎。變體艮，艮為手，以艮手招盜，故誰咎，言無所歸咎也。

The commentary from "body of Zhun" to "fault" uses Yu Fan's interpretation. The hexagram "Fu" (Return) has its first line moving upward to form "Zhun" (Obstruction). The "Commentary on the Judgment" of "Zhun" says "the beginning of the union between yang and yin," meaning that the yang of Qian begins to meet the yin of Kun. When they meet properly, there is no fault. The commentary from "movement and obtaining" to "the middle path" also follows Yu Fan's view: the nine in the fifth position originally belonged to the Qian line, which represents the Dao. The nine in the second line moves upward to the fifth position, thus moving and obtaining the correct position and being in the middle, so it is said "obtaining the middle path." The commentary from "approaching Kun" to "fault" also comes from Yu Fan: Kun represents ugliness, as mentioned before. Qian represents the gentleman, and Kun represents a carriage. When Qian is above Kun, it is called "the gentleman's virtue in a carriage." Now, the six in the third position, with a yin line, is on top of the Kun structure, which is like a petty person riding a gentleman's carriage, hence it is considered ugly. Kun represents "self," as mentioned before. The "Sayings on the Hexagrams" says "Li represents armor and weapons," so Li can represent military forces. Kan represents bandits, and Li represents military forces. The line statement uses the word "bandit," but the "Small Image" changes it to "military force." The nine in the fifth position uses the weapons represented by Li to attack the six in the third position, so it changes "bandit" to "military force." When the line changes to form the structure of Gen (Mountain), Gen represents the hand, which is like extending the hand to invite thieves to come, hence it says "who else is to blame," meaning there is no place to blame, only oneself to blame.

○「初四失位」○初四失正，故未當位。四解初母則當位矣。○「陰爻」至「人退」○五三初皆陰爻，五初之正，三出解悖，陰爻皆正，故小人退，言小人化為君子也。○「坎為」至「解悖」○此虞義也。坎為獄，為罪，有罪入獄，以其悖也，故坎為悖。三出射隼而去之，兩坎象毀，故云以解悖。《象傳》赦過宥罪之類是也。

The note "Initial and Fourth Lines are out of position" states that both the Initial Line and the Fourth Line are not in the correct position, hence the "Small Image" says "not in proper position." If the Fourth Line can remove the entangled "mother" represented by the Initial Line, both lines will be in their proper positions. The note from "Yin Line" to "retreat of small people" explains that originally the lines at positions Five, Three, and Initial were Yin lines. When the line at position Five and the line at position Initial change to the correct position, the hidden Yang line at position Three emerges to remove the disorder, thus all Yin lines become correct, hence "small people retreat" — this does not mean eliminating all small people, but rather that small people are transformed through influence into gentlemen. The note from "Kan represents" to "resolve disorder" uses Yu Fan's interpretation: Kan represents prison and crime, and crime leads to imprisonment, and the reason for imprisonment is due to disorder, so Kan can represent "disorder." The line at position Three shoots down the fierce hawk, removing the disorderly element, thus the two Kan images are destroyed, hence "resolve disorder." The idea of pardoning mistakes and forgiving crimes in the "Great Image" also follows the same principle.

「山下有澤，損。君子以懲忿懫欲。」注：君子謂泰乾。乾陽剛武為忿，坤陰吝嗇為欲。損乾之初成兌說，故懲忿。懫，止也。初上據坤艮為止，故懫欲。

The Great Image says: "There is a marsh beneath a mountain; this is the image of the Hexagram of Loss. The gentleman takes inspiration from it, restraining anger and curbing desire." Note: Here, "the gentleman" refers to the Yang element of the Hexagram Tai from which the Hexagram Shen originates. Yang is strong and martial, similar to "anger"; Yin is reserved and stingy, similar to "desire." Reducing the first line of the Yang element of Tai and moving it upward, the lower trigram becomes Dui, which represents joy and speech, transforming anger into harmony, hence "restraining anger." "Suspension" means to stop. When the first line of Yang moves upward and occupies the Yin body, it forms Gen, which signifies stopping, hence "curbing desire."

疏：此虞義、鄭劉義也。乾為君子，故君子謂泰乾。《楚語》曰「天事武」，韋昭雲乾稱剛健，故武。剛武之象有似於忿，故云乾陽剛武為忿。《說卦》曰「坤為吝嗇」，《說文》曰「欲，貪慾也」，吝嗇之義近於貪慾，故云坤陰吝嗇為欲。「徵」讀為「懲」，古文也。震為懲。損乾之初，下體成兌，兌，說也，故懲忿。鄭、劉皆云「懫，止也」。乾初據坤體艮，艮，止也，故懫欲。《繫下》曰：「曰損，德之修也。」故以懲忿懫欲也。

The commentary incorporates the views of Yu Fan and Zheng Xuan as well as Liu Biao. The trigram Qian represents the gentleman, so the term "gentleman" in the annotation refers to the Qian trigram in the卦 Tai. The "Guoyu · Chu Yu" states "heaven's affairs are martial," and Wei Zhao explains that Qian is characterized by strength and vigor, hence it belongs to martialness; the image of strength and martialness is close to anger, so Qian's yang strength and martialness is called anger. The "Shuogua" says "Kun represents stinginess," and the "Shuowen" says "yu means greed," so stinginess and greed are related in meaning, hence Kun's yin stinginess is called desire. "Zheng" should be read as "cheng," which is an ancient writing form; Zhen represents the movement of a superior and the punishment of a wrong, hence Zhen is called punishment. By reducing the first line of Qian in the卦 Tai, the lower trigram becomes Dui, which is joy and speech, anger turning into joy, hence it is called "zheng feng." Zheng Xuan and Liu Biao both interpret "kou" as "stop." The first line of Qian moves upward and occupies Kun to form Gen, which is stop, hence it is called "kou yu." The "Xici Xia" states "the卦 Shen, is the cultivation of virtue" (the original text has a repeated "yu" character), thus the "Great Image" uses punishing anger and restraining desire as the practice of cultivating virtue.

「祀事遄往，上合志也。」注：終成既濟，謂二上合志於五也。「九二利貞，中以為志也。」注：動體離中，故中以為志。「一人行，三則疑也。」注：坎為疑，疑則不一，故云三則疑。「損其疾，亦可喜也。」注：疾不為害，故可喜。「六五元吉，自上右也。」注：兌為右，上右五益三，故自上右。「弗損益之，大得志也。」注：離坎體正，故大得志。

The Sixth Lines of the "Loss" Hexagram's "Xiao Xiang" and Hui Dong's Commentary: The first line "Sire's rites should be hastened, harmonizing with the superior line" — Commentary: The process of loss and gain alternates, eventually forming the "Already Completed" hexagram; this refers to the fact that the second line and the top line both align their aspirations with the fifth line. The second line "The second line benefits from uprightness, holding to the center as its aspiration" — Commentary: When the second line moves, its nature becomes fire and it resides in the center, so it is said to hold uprightness as its aspiration. The third line "One person walking, three would cause doubt" — Commentary: The trigram Kan represents doubt; if one doubts, the mind cannot be focused, hence walking with three people leads to suspicion. The fourth line "Reducing the illness, also a cause for joy" — Commentary: The illness being reduced no longer causes harm, hence it is a cause for joy. The fifth line "The fifth line is originally auspicious, receiving aid from above" — Commentary: The trigram Dui represents the right side; "right" means assistance; the top line assists the fifth line and enhances the third line, hence "receiving aid from above." The top line "Not reducing or increasing, great fulfillment of aspiration" — Commentary: The trigram Li and Kan each achieve their proper position, hence great fulfillment of the heart's aspiration.

疏：「終成」至「五也」○此虞義也。益上之三，故終成既濟。坎為志，二上合志於五，初亦得其應矣。○「動體」至「為志」○此虞義也。二本坎爻，動體離而居中，故中以為志。○「坎為」至「則疑」○坎心為疑，三人旅行則不一，故三則疑。○「疾不」至「可喜」○《繫下》曰：「損以遠害。」三上覆為疾，六爻得位正，陽在上，疾不為害，故可喜也。○「兌為」至「上右」○兌為右，右，助也。五以二簋享上，上右五益三成既濟，太平之化行，故自上右也。○「離坎」至「得志」○此虞義也。離上三爻不正，坎下三爻不正，既濟坎上離下，離坎體正，坎為志，故大得志也。

The commentary from "终成" to "五也" uses Yu Fan's interpretation. The hexagram "Loss" and "Gain" are mutual and complementary. The top line of "Gain" moves down to the third position, eventually forming "Great Completion." The trigram Kan represents the mind, and the line nine in the second and nine at the top combine the mind with nine in the fifth, so the line nine at the beginning finds its corresponding line. The commentary from "Dong Ti" to "Wei Zhi" also comes from Yu Fan: the line nine in the second originally belongs to the trigram Kan; when it moves, it becomes the trigram Li and occupies the central position, so it is said to take the middle as the will. The commentary from "Kan Wei" to "Ze Yi": Kan represents the mind, and when the mind moves, doubt arises. When three people walk together, their intentions cannot be unified, so it is said "three then doubt." The commentary from "Ji Bu" to "Ke Xi": The "Great Treatise" says "loss removes harm." When the third line and the top line interact, there is illness; but when all lines are in their proper positions and the yang line is at the top, the illness no longer causes harm, hence it is pleasing. The commentary from "Dui Wei" to "Shang You": Dui (Hex 58) represents the right, and "right" means assistance. The line six in the fifth uses two thin offerings to present to the line nine at the top, and the line nine at the top assists the line six in the fifth and enhances the line six in the third, making the whole hexagram "Great Completion," thus the peaceful transformation is carried out, so it is said "from above to the right." The commentary from "Li Kan" to "De Zhi" also uses Yu Fan's interpretation: if Li is on top, then the top three lines are not in the correct position; if Kan is at the bottom, then the bottom three lines are not in the correct position; only "Great Completion" has Li on top and Kan at the bottom, with both trigrams in their proper positions. Kan represents the will, hence it is said that the will is fully realized.

「風雷，益。君子以見善則遷，有過則改。」注：君子謂乾也。上之三，離為見，乾為善，坤為過。三進之乾四，故見善則遷。乾上之坤初，改坤之過，體復象，復以自知，故有過則改也。

The Great Image says: "Wind and Thunder mutually benefit, this is the image of the Hexagram of Gain; the gentleman takes it as a model, seeing goodness he follows it, and when he has a fault he corrects it immediately." Note: Here, "the gentleman" refers to the Qian trigram of the Hexagram of Opposition from which the Hexagram of Gain originates. The top line moves down to the third line, forming Li, which represents seeing; Qian represents goodness, and Kun represents fault. The third line ascends into the fourth position of Qian, which is seeing goodness and following it. The top line of Qian moves down to the first position of Kun, correcting the fault represented by Kun, with the movement from the first to the fourth position forming the image of the Hexagram of Return; the Hexagram of Return speaks of "returning to self-awareness," meaning the ability to examine oneself, hence saying "when there is a fault, one corrects it."

疏：此虞義也。乾謂否，乾陽為君子，故君子謂乾也。「相見乎離」，上失位之三得正體離，故離為見。乾元善之長，故乾為善；坤積不善，故為過。四本坤，三上之初則三進之乾四，故見善則遷。初本坤也，乾上之初坤體壞，故改坤之過。初至四體復，復初「有不善未嘗不知，知之未嘗復行」，故有過則改也。

The commentary is entirely based on Yu Fan's interpretation. The term "Qian" refers to the "Pu" hexagram from which the "Yi" hexagram originates. Qian represents the yang of the gentleman, hence the annotation "the gentleman is referred to as Qian." The "Shuo Gu" states "meeting is seen in Li," because the top line originally was out of position, but when it moved down to the third line, it became proper and formed the structure of Li, hence Li represents meeting. The "Wenyan" of the "Qian" hexagram says "the beginning is the origin of goodness," hence Qian represents goodness. The "Wenyan" of the "Kun" hexagram says "a family accumulating evil will surely suffer lingering misfortune," hence Kun represents excess. The fourth line originally belongs to Kun, but after the third line and the top line have moved, the third line ascends to the fourth line of Qian, which matches "seeing goodness and moving towards it." The initial position originally belongs to Kun, but when the top line of Qian descends to the initial position, the structure of Kun is destroyed, which matches "correcting the excess of Kun." The interaction between the first line and the fourth line forms the image of "Fu." Confucius praised Yan Hui as "having not committed any wrongdoing without knowing it, knowing it without repeating it," which is exactly the state of the initial line of "Fu," hence it is said "having a mistake and correcting it."

「元吉無咎，下不厚事也。」注：坤為厚事，下謂初，上之初，損上益下，故下不厚事。「或益之，自外來也。」注：乾上稱外，來益初也。「益用凶事，固有之矣。」注：三上失正當變，是固有之。「告公從，以益志也。」注：坎為志，三之正有兩坎象，故以益志。「有孚惠心，勿問之矣；惠我德，大得志也。」注：上之三成既濟定，故大得志，與損上九同義。「莫益之，徧辭也。」注：徧，周帀也。民所不與，故云徧辭。「或擊之，自外來也。」注：剝艮在上，故自外來。

The First Line's Small Explanation says, "Original good fortune without blame, because the lower does not bear heavy duties." - Note: The Earthly Element represents heavy duties, "lower" refers to the First Line; the Top Line moves down to the First Position, reducing from above to increase below, so those below do not have to bear heavy responsibilities. The Second Line's Small Explanation says, "It is beneficial from outside," - Note: The Upper Line of the Heaven Element is called "outside," coming from outside to benefit the First Line. The Third Line's Small Explanation says, "Benefit is used for calamity, which is inherent." - Note: The Third Line and the Top Line both lose their proper positions and should change, calamity is naturally its own condition. The Fourth Line's Small Explanation says, "Informing the public to follow, to increase determination." - Note: The Water Element represents the mind, when the Third Line changes to its proper position, the hexagram shows two Water Elements, thus increasing determination. The Fifth Line's Small Explanation says, "With sincere trust and benevolent heart, there is no need to ask; benefiting me with virtue, great fulfillment of will." - Note: The Top Line moves down to the Third Position, completing the hexagram as the "Already Completed" hexagram, thus great fulfillment of will, similar to the meaning of the Upper Line of the "Loss" hexagram. The Top Line's Small Explanation says, "No one benefits, it is a general statement." - Note: "Pan" means all around; all four directions of the people do not come to interact, thus it is a general empty statement. The Top Line's Small Explanation says, "It is struck from outside," - Note: When yin declines and yang reaches the Fifth Position, it becomes the "Splitting" hexagram, the Upper part of which is the Mountain Element, which is outside, thus the strike comes from outside.

疏：「坤為」至「厚事」○坤厚德載物，故為厚。陽在下，故下謂初。上之初，損上之惠以益下，故下不厚事也。○「乾上」至「初也」○此虞義也。《繫下》云：「爻象動乎內，吉凶見乎外。」虞彼注云：「外謂上。」故云乾上稱外，謂否乾也。自外曰來，故云來益初也。○「三上」至「有之」○此虞義也。三本陽位，以柔居之則危而凶，上之三，其剛勝，故云是固有之。

The commentary from "Kun as" to "heavy affairs": The "Commentary on the Judgment" of the "Kun" hexagram says "Kun is thick and carries things," so "Kun" takes the meaning of "thick." A yang line is at the very bottom, so "down" refers to the first line. When the top line descends to the initial position, it is reducing the benefits from above and distributing them to below, so those below are no longer burdened by heavy labor. The commentary from "Yin above" to "beginning" uses Yu Fan's interpretation: The "Great Treatise" below says "the changing lines move within, and fortune and misfortune appear outside," and Yu Fan explains that "outside refers to the top," so the top line of the "Qian" trigram can be called "outside," referring to the "Po" hexagram's "Qian" trigram. Coming from outside is called "coming," so it is said that the top line comes down to benefit the first line. The commentary from "third and top" to "has it" also follows Yu Fan's interpretation: The third position is originally a yang position; using a yin and soft line to occupy it is both dangerous and ominous. When the top line descends to the third position, a strong line occupies a yang position and is capable of fulfilling its role, so it is said that this ominous situation is its inherent condition.

○「坎為」至「益志」○此虞義也。坎心為志，三之正成既濟，故有兩坎象，同心共濟，故以益志也。○「上之」至「得志」○卦成於五，上有惠心，下惠我德，孚信著於上下，既濟之功成，故大得志也。○「徧周」至「徧辭」○「徧，周帀也」者，孟氏義也，虞氏傳五世孟氏之易，義與之同。上不之初，坤民否閉，同辭不與，故云徧辭。○「剝艮」至「外來」○陰消至五為剝，剝體艮，艮在上，故自外來。

The commentary from "Kan" to "Yi Zhi" uses Yu Fan's interpretation: Kan represents the heart, and the heart's direction is the will; the third line changes to return to the correct position, and the entire hexagram becomes "Ji Ji," thus displaying two Kan images, with heaven and earth working together to overcome difficulties, hence saying "to increase the will." The commentary from "Shang Zhi" to "De Zhi": the accomplishment of the entire hexagram lies in the fifth line, the superior one holds the mind of giving benefits, and the inferior one feels grateful for his virtue, sincerity and trust are clearly evident above and below, and the achievement of "Ji Ji" is thus completed, hence saying the will is fully realized. The commentary from "Bian Zhou" to "Bian Ci": the term "Bian" is interpreted as "Zhou Bei," which is the teaching of Meng Xi; Yu Fan's family has inherited Meng's "Yi" for five generations, and the meaning is the same as Meng's. The upper line does not descend to the first position, and the people represented by Kun become blocked, and the people all speak the same, not relating to him, hence saying this is a statement that is empty on all sides. The commentary from "Bo Gen" to "Wai Lai": the yin energy diminishes, and the yang energy diminishes directly to the fifth position, forming the hexagram "Bo," and the upper part of "Bo" is Gen, which is located outside, hence saying the attack comes from outside.

「澤上於天，夬。」注：水氣上天，決降成雨，故曰夬。「君子以施祿及下，居德則忌。」注：君子謂乾。乾為施祿，下謂剝坤，坤為眾臣，以乾應坤，故施祿及下。乾為德，剝艮為居，故居德則忌。陽極陰生，謂陽忌陰。

The Great Image says: "The marsh and water accumulate in the heavens, which is the image of the hexagram Guai." Note: Water vapor rises to the heavens, and when it breaks through, it becomes rain. "Guai" means to break through. The Great Image also says: "The gentleman takes this as a model, distributing his俸禄 to those below; once he resides in his position of virtue, he should remain cautious." Note: Here, "the gentleman" refers to the Qian trigram. Qian governs giving and bestowing, and also governs blessings and favors, so Qian represents bestowing favors. "Below" refers to the Kui hexagram, which is the opposite of Guai, and Kui represents the multitude of subjects. When Qian responds to Kui, it signifies bestowing favors upon those below. Qian represents virtue, and the Gen trigram of Kui represents dwelling. Therefore, when one resides in his position of virtue, he should be cautious. When yang energy reaches its peak, yin energy will begin to arise, hence yang should be cautious of yin.

疏：「水氣」至「曰夬」○此陸績義也。兌為澤，兌體坎象半見，坎為水，故水氣上天。兌澤在上，故決降成雨。以陽決陰，故曰夬也。○「君子」至「忌陰」○此虞義也。乾陽為君子。天施地生，故乾為施；乾為福，故為祿。旁通剝，剝伏夬下，故謂剝坤。坤為眾，為臣，以乾應坤謂應剝，坤祿所以逮眾臣者，是施祿及下也。乾為龍德，故為德。艮為居，故居德。剛長乃終，陽極於上則遘陰生於下，故陽極陰生。德不久居，陽當忌陰，故居德則忌也。

The commentary from "water vapor" to "called Gua" adopts Yu Fan's interpretation. Dui represents a marsh, and the structure of the Dui hexagram shows a partial appearance of the Kan trigram (water), with the Kan trigram being full in the middle and the Dui trigram missing on top. Since Kan represents water, it says that water vapor rises to the sky. The marsh (Dui) is located above the Heaven (Qian), so it must break open and descend as rain, hence "breaking open and descending as rain." In terms of yao positions, five yang lines decide to remove one yin line, so the hexagram is named "Gua." The commentary from "the gentleman" to "fearing yin" adopts Yu Fan's interpretation. Qian represents the gentleman. Heaven governs giving and bestowing, while Earth governs generating and nurturing, so Qian represents giving. Qian also represents blessings, so it also representsofficial stipend (salary). The hexagram Gua is in mutual opposition with the hexagram Bao, and Bao is hidden beneath Gua, so the commentary says "Bao Kūn." Kūn represents the people and ministers, using Qian to respond to Kūn, which refers to the hidden Bao. The salary received by Kūn can reach all the ministers, which is "bestowing salary upon the people." Qian has the virtue of the dragon, so it represents virtue; Gen represents stopping, and stopping means dwelling, so it says "dwelling in virtue." The Commentary on the Judgment says "the strong line reaching its full length will end." When yang reaches the top position, it reaches its limit, and the yin line of Gou will emerge from below, which is the generation of yin when yang reaches its extreme. Virtue cannot remain in place for long, and yang should be cautious of yin, hence "dwelling in virtue is to be cautious."

「不勝而往，咎也。」注：往失位應陽，故咎也。「有戎勿恤，得中道也。」注：動得正應五，故得中道。「君子夬夬，終無咎也。」注：上為終，能慍不說，故終無咎。「其行次且，位不當也；聞言不信，聰不明也。」注：以陽居陰，故位不當。四變坎為聰，離為明，不變應初，故聰不明也。「中行無咎，中未光也。」注：為上所弇，故未光，與屯五、萃五同義。「無號之凶，終不可長也。」注：遘時巽為長，至此陰道消滅，倒長為亡，故終不可長。

The Heaven Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui The Earthly Branch: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Response Line = Ying Yao Six Relations = Liu Qin Nine at the Beginning = Chu Ji Nine in the Second = Jiu Er Nine in the Third = Jiu San Nine in the Fourth = Jiu Si Nine in the Fifth = Jiu Wu Six at the Top = Shang Liu Hui Dong = Hui Dong The small explanation of the sixth lines of the hexagram Guai: Chu Ji: "Not victorious yet going forward, misfortune." - Note: Chu Ji moves upward to respond to Jiu Si. Therefore, with an improper position, it responds to a same-sex Yang line, hence misfortune. Jiu Er: "There is military action, but no worry, being on the middle path." - Note: Jiu Er moves once and reaches the correct position, and corresponds with Jiu Wu. It is in the middle and follows the middle path, so it is said to be on the middle path. Jiu San: "The gentleman decisively resolves, ultimately without misfortune." - Note: The responding line of Jiu San is Shang Liu, which is at the top, indicating the end. Although Jiu San contains anger, it does not show it on the surface and does not attach closely to Shang Liu, thus ultimately without misfortune. Jiu Si: "His movement is hesitant, his position is improper; hearing but not believing, his hearing is not clear and his sight is not bright." - Note: Jiu Si is a Yang line in a Yin position, hence its position is improper. If Jiu Si changes, the hexagram would have the images of Kan and Li. Kan represents hearing, Li represents sight. Now Jiu Si does not change and responds to Chu Ji below, so the images of Kan and Li are not formed, hence neither hearing nor sight is clear. Jiu Wu: "Acting in the middle without misfortune, the middle is not yet bright." - Note: Jiu Wu is obscured by Shang Liu, so its virtue is not yet bright, following the same meaning as the Jiu Wu in Zun and Cui. Shang Liu: "No crying out of misfortune, ultimately cannot last long." - Note: In the position of Gou, Xun represents length. In the position of Guai, the Yin line is almost gone. The character "length" reversed is "loss", hence it is said that it cannot last long.

疏：「往失」至「咎也」○此虞義也。初四敵剛，初往應四，是失位應陽，故有咎也。○「動得」至「中道」○此虞義也。四失位，動得正應五，二五為中，故得中道。乾為道也。○「上為」至「無咎」○應在上，故上為終。三能慍不說，不與上應，故終無咎也。○「以陽」至「明也」○四變有坎離象，故坎為聰，離為明。不變無坎象，故聰不明，言聽不聰則視亦不明也。

The commentary from "Wang Shi" to "Jiu Ye" uses Yu Fan's interpretation: initial nine and nine four are both strong lines and are opposing each other. Initial nine goes to seek a response from nine four, thus losing its position and responding to a fellow yang line, hence resulting in misfortune. The commentary from "Dong De" to "Zhong Dao" also uses Yu Fan's interpretation: the term "four" here refers to movement. When the line moves, it attains correctness and can respond to nine five above. Both two and five are in central positions, so it is said "attaining the middle path." Qian represents the path, hence the term "path" is used. The commentary from "Shang Wei" to "Wu Jiu" states: the responding line of nine three is six at the top. The upper position is the end of a hexagram, thus it is said "upper is the end." Nine three holds resentment and is not joyful, unwilling to harmonize with six at the top, thus ultimately there is no misfortune. The commentary from "Yi Yang" to "Ming Ye" states: if nine four changes, the hexagram will display the images of Kan and Li. Kan represents ears, hence it is said "listening is clear"; Li represents eyes, hence it is said "vision is clear." If nine four does not change, the image of Kan is not formed, hence ears are not clear—implying that if hearing is not clear, vision will also be unclear.

○「為上」至「同義」○五弇於上，陽為陰弇，故未光。五所以未光者，三五同決上，三有慍，故有凶而終無咎。五莧陸雖無咎而中未光，三體乾，五體兌故也。屯五、萃五亦皆為陰所弇，故同義也。○「遘時」至「可長」○《彖傳》曰：「勿用取女，不可與長也。」但遘時巽始用事，消丙滅坤，至復出震，巽始無號息。至夬陰道消滅，終不可長，與遘「不可與長」相應。《說文》「長」從●，●，倒亡也。遘時巽為長，夬反遘也，至此消亡，故云倒長為亡也。

The commentary from "Being at the top" to "Same meaning": Nine in the Fifth is obscured by Six at the Top, yang is covered by yin, so the virtue in the center is not fully manifested. Nine in the Fifth fails to shine because Nine in the Third and Nine in the Fifth share the same intention to remove Six at the Top. Nine in the Third is full of anger, thus first encountering danger but finally escaping blame; Nine in the Fifth, like removing the plant Xianlu, has no fault, yet the virtue in the center still remains unmanifested. The reason is that Nine in the Third belongs to the body of Qian, which is strong and vigorous, while Nine in the Fifth is in the body of Dui (Dui represents destruction and speech). The Nine in the Fifth of Zhun and Cui are also obscured by yin lines, so it is said to be the same example. The commentary from "Meeting at the right time" to "Can last": The "Commentary on the Judgment" of Zhun says, "Do not take a wife, for she cannot be with you long." In the position of Zhun, the trigram Xun begins to take effect, the yin energy dissipates the yang of Ben (Jing) absorbed by Bing, and eliminates Kun, until the trigram Zhen reappears in Fu, then the momentum of Xun stops. By the time of Guai, the yin energy is completely eliminated, and thus cannot last long, which corresponds with Zhun's "cannot be with you long." The "Shuo Wen" says that the character "long" is composed of "●", and "●" is the character "wang" turned upside down. In the position of Zhun, Xun represents "long," while Guai is the opposite trigram of Zhun, where yin energy is completely eliminated, so "long" turned upside down becomes "wang."

「天下有風，遘。后以施命誥四方。」注：後，繼體之君。遘陰在下，故稱後。乾為施，巽為命，為誥。復震二月東方，遘五月南方，巽八月西方，復十一月北方，皆總在初，故以誥四方。

The Great Image says: "Wind arises beneath the heavens, which is the image of the Hexagram 44 (Gou); the sovereign who succeeds the throne takes it as a model, issuing decrees and proclaiming them to all directions." Note: "Hou" refers to the king who succeeds the former sovereign. The Hexagram 44 is a hexagram where one yin line arises at the bottom; yin is called "Hou," hence the term "Hou" is used instead of "Former Sovereign." Qian represents bestowal, and Xun represents proclamation, hence the association with decree and proclamation. In terms of the energy of the hexagrams and their directions: The Hexagram 1 (Fu) is associated with the month of February and is located in the East; the Hexagram 44 (Gou) is associated with the month of May and is located in the South; Xun is associated with the month of August and is located in the West; and the Hexagram 25 (Fu) is associated with the month of November and is located in the North. The energies of all four directions converge at the first line, hence it is said to be able to "proclaim to all directions."

疏：此虞義也。後，繼體之君，謂夏后氏也。陽稱先王，稱君子，陰稱後。泰坤女主，故稱後。此遘陰在下，故亦稱後也。乾陽為施，巽中命為命，為誥。震方伯卦在二月，故東方；消息遘五月卦，故南方；巽八月卦，故西方；復十一月，故北方。震謂復震，巽謂遘巽，故總在初。虞氏謂孔子行夏之時，經用周家之月，夫子傳彖象以下皆用夏家月，是故復為十一月，遘為五月矣。

This passage uses Yu Fan's interpretation. "Later" refers to a king who succeeds his predecessor, such as the term used for the Xia dynasty's ruler. In the Book of Changes, a yang line is called "Former King" or "Gentleman," while a yin line is called "Later." The Tai hexagram has the image of a female ruler, hence it is called "Later." In this case, the Gou hexagram has a yin line at the bottom, so it is also called "Later." The Qian trigram belongs to yang and represents giving; the Xun trigram represents issuing commands and is thus associated with orders and诰. The Zhen trigram is one of the four trigrams representing the four directions, corresponding to the second month, hence it is paired with the east. According to the twelve hexagrams of the waxing and waning of the yin and yang, the Gou hexagram corresponds to the fifth month, hence it is paired with the south; the Xun trigram corresponds to the eighth month, hence it is paired with the west; and the Fu hexagram corresponds to the eleventh month, hence it is paired with the north. Here, "Zhen" refers to the Zhen trigram in the Fu hexagram, and "Xun" refers to the Xun trigram in the Gou hexagram. Both are calculated from the first line, so the qi of the four directions converges at the first line. Yu Fan believes that Confucius followed the Xia calendar, and the months mentioned in the text are based on the Zhou calendar, but the Commentary on the Judgment and Image Commentary by Confucius and others are all converted to the Xia calendar. Therefore, the Fu hexagram is counted as the eleventh month, and the Gou hexagram is counted as the fifth month.

誥，鄭作詰，雲止也。漢司徒魯恭釋此傳云：言君以夏至之日施命令，止四方行者，所以助微陰也。此言助微陰與易例有違，今不用也。尋《復·象傳》曰：「先王以至日閉關，商旅不行，后不省方。」《遘傳》云：「后以施命誥四方。」但復陽息之卦，遘陰消之卦，復閉關不省方，所以助微陽之息也；遘施命誥四方，所以布盛陽之德也。其諸易之例與。

The character 「诰」, Zheng Xuan originally wrote as 「诘」, which is interpreted as 「stop」. In the Eastern Han dynasty, the Minister of State Lu Gong explained this passage of the Image Commentary: the king issued an order on the summer solstice to prohibit travel in all directions, in order to support the nascent, subtle Yin. Hui Dong's commentary states: this interpretation of 「assisting the subtle Yin」 contradicts the general principles of the Book of Changes, so it is not adopted. Let us look at the Image Commentary of the hexagram 「Fu」, which says 「the former kings closed the borders on the winter solstice, and merchants did not travel, and the sovereign did not tour the regions」, and the Image Commentary of the hexagram 「Gou」, which says 「the sovereign issues commands to inform the four directions」. The hexagram 「Fu」 represents the hexagram of the growth of Yang, while 「Gou」 represents the hexagram of the decline of Yang and the rise of Yin. The reason for closing the borders and not touring the regions in 「Fu」 is to support the nascent, subtle Yang; the reason for issuing commands to inform the four directions in 「Gou」 is to take advantage of the flourishing Yang to widely spread its virtue. Each instance has its own meaning, which is probably in line with the consistent principles of the Book of Changes.

「繫於金鑈，柔道牽也。」注：陰道柔，巽為繩，牽於二也。「苞有魚，義不及賓也。」注：義讀曰宜。初繫於二，宜不及賓也。「其行次且，行未牽也。」注：在夬失位，故牽羊；在遘得正，故未牽也。「無魚之凶，遠民也。」注：復坤為民，乾為遠，遘時坤伏乾下，故遠民。「九五含章，中正也；有隕自天，志不舍命也。」注：中謂五，正謂四。巽為命，欲初之四承己，故不舍命。「遘其角，上窮吝也。」注：位極於上，無應於下，故上窮吝也。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The small explanations for the six lines of the Gou hexagram with Hui Dong's annotations: The first line's small explanation says, "Bound to the golden bell, the soft path is being drawn." - Annotation: The path of the yin is naturally soft, and Xun represents a rope. The first line is bound by the second line. The second line's small explanation says, "Enclosed with fish, the meaning does not reach the guest." - Annotation: "Meaning" should be read as "Suitability." Since the first line is already bound to the second line, it should not be the turn of an outside guest. The third line's small explanation says, "Its movement is hesitant, movement has not been restrained." - Annotation: This line is in the fourth position in the Guai hexagram and thus is not in the correct position, so the fourth line of Guai has the phrase "leading a sheep." In the Gou hexagram, however, it is in the correct position, so it is said that movement has not been restrained. The fourth line's small explanation says, "The absence of fish brings misfortune, distant from the people." - Annotation: Gou and Fu are yin-yang counterparts. Fu's Kun represents the people, and Qian represents the distant. In Gou, the position of Kun is hidden beneath Qian, and it is far from the fourth line, hence distant from the people. The fifth line's small explanation says, "The fifth line contains virtue, it is in the center and upright; falling from the heavens, the will does not abandon destiny." - Annotation: "Center" refers to the fifth line, "upright" refers to the fourth line; Xun represents command. The fifth line wishes for the first line to ascend to the fourth position to serve itself, hence the will does not abandon this command. The top line's small explanation says, "Meeting its horn, reaching the extreme brings regret." - Annotation: The top line is at the extreme position, and there is no line below it to correspond, hence reaching the extreme brings regret.

疏：「陰道」至「二也」○此虞義也。初陰為柔，為二所牽，故云柔道牽也。○「義讀」至「賓也」○《中庸》曰：「義者，宜也。」義、宜同物同音，故義讀曰宜。初繫於二，陰不消陽，故云義不及賓也。○「在夬」至「牽也」○此虞義也。三在夬為四，故失位，為初所牽，故牽羊；在遘得正，故行未牽也。○「復坤」至「遠民」○旁通復，復坤為民。坤伏乾下，失位無應，民眾不與，故遠民也。○「中謂」至「舍命」○九五得中，故中謂五；初之四得正，故正謂四。五欲初之四承己，故不舍命，初體巽為命也。此兼虞義。○「位極」至「吝也」○九居上故位極於上，三上敵剛，無應於下，故上窮吝也。

The commentary from "Yin Dao" to "Er Ye" uses Yu Fan's interpretation: the first line is Yin, which is soft and weak, and is pulled by nine two, hence it is said "soft path is pulled." The commentary from "Yi Du" to "Bin Ye": The Doctrine of the Mean says "yi is appropriate," yi and yi are originally the same thing, and they have the same pronunciation, so "yi" should be read as "yi." Since the initial six is already attached to nine two, the Yin energy cannot ascend to consume the Yang line, hence it is said that it is not the turn of the external guest. The commentary from "In Gua" to "Qian Ye" uses Yu Fan's interpretation: if this line is placed in the Gua hexagram, it would be in the position of nine four, which is a wrong position, and is pulled by nine one, hence the Gua nine four has the phrase "pulling sheep regret disappears"; when it is in the Guo hexagram, it is in the third position and is in the correct position, hence it is said that movement is not restricted. The commentary from "Fu Kun" to "Yuan Min": Gua and Fu are mutually connected, and Fu's Kun represents the people; Kun is hidden beneath Qian, nine four is in a wrong position and has no corresponding line, hence the people do not follow, thus the people are distant. The commentary from "Zhong Wei" to "She Ming": nine five is in the center, hence "zhong" refers to nine five; initial six ascends to the fourth position and becomes correct, hence "zheng" refers to nine four. Nine five hopes that initial six ascends to the fourth position to serve itself, hence the mind does not abandon this destiny; initial line belongs to the Xun trigram, Xun represents destiny. This passage incorporates Yu Fan's meaning. The commentary from "Wei Ji" to "Lin Ye": Yang nine is in the top line, its position has reached the extreme; three and top are both strong lines and are in mutual opposition, and there is no corresponding line below, hence it is exhausted at the top and produces regret and hardship.

「澤上於地，萃。君子以除戎器，戒不虞。」注：君子謂五。除，修；戎，兵也。《詩》曰：「修爾車馬，弓矢戎兵。」陽在三、四為修，坤為器，三四之正，離為戎兵、甲冑、飛矢，坎為弓弧，巽為繩，艮為石，謂敹甲冑、鍛厲矛矢，故除戎器戒備也。坎為寇，初坤為亂，故戒不虞也。

The Great Image says: "A marsh on the ground, this is the image of the Hexagram 44, 'Gathering'; the gentleman takes it as a model, prepares weapons, and guards against unexpected changes." Note: Here, "gentleman" refers to the Nine in the Fifth. "Chu" means to repair, and "rong" refers to weapons. The Book of Songs, Great Ya, "Suppression" says, "Repair your chariots and horses, bows and arrows and weapons." A yang line in the third and fourth positions takes the meaning of "repair," while the Earth (Kun) represents objects. When the third and fourth lines change and return to their proper positions, the hexagram reveals the trigram Li (Fire), which represents weapons, armor, and flying arrows; Kan (Water) represents bows and crossbows; Xun (Wind) represents ropes; Gen (Mountain) represents stones. Together, these represent the process of sewing armor, forging and sharpening spears and arrows. Therefore, it is said that weapons are prepared for defense. Kan represents bandits and robbers, and the first line, which is in the Earth (Kun) trigram, indicates confusion and disorder, so it is said that one should be prepared for unexpected calamities.

疏：此虞義也。卦唯五陽得正，故君子謂五。案，虞注卦辭云：「乾五為王。」謂觀乾也。又虞注坎《象傳》云：「在乾為大人，在坎為君子。」今以乾五為君子者，但三四易位，五在坎中，故以君子謂五也。姚信、陸績、王肅皆云「除猶修治」，故云除、修，戎、兵也。《詩》曰「修爾車馬，弓矢戎兵」者，《大雅·抑》篇文，證治軍實亦云修也。乾之九三、九四皆云「進德修業」，故云陽在三四為修。乾三不中，四不正，故云修。萃之三四當之正，故亦云修也。

This passage uses Yu Fan's interpretation. Among the six lines of the "Cui" hexagram, only the fifth line, which is a yang line in a yang position, is correct. Therefore, the term "junzi" (gentleman) in the commentary refers to the fifth line. According to Yu Fan's commentary on the "Cui" hexagram, "the fifth line of Qian represents the king," referring to the Qian line of the original "Guan" hexagram from which "Cui" is derived. In his commentary on the "Kan" image commentary, he also says, "in Qian it is called 'da ren' (great person), and in Kan it is called 'junzi' (gentleman)." Here, the fifth line of Qian is called "junzi" because after the third and fourth lines are exchanged, the fifth line is located within the Kan structure, so the fifth line is considered as "junzi." Yao Xin, Lu Ji, and Wang Su all say that "chu" means to repair or cultivate, so in the commentary, "chu" is interpreted as "xiu" (cultivate) and "rong" is interpreted as "bing" (military force). The quoted verse from the "Shi Jing" ("Book of Poetry") "xiu er che ma, gong zhi rong bing" comes from the "Da Ya · Yi" (Great Ode · Inhibition), used to demonstrate that preparing military equipment can also be called "xiu." The third and fourth lines of the Qian hexagram both mention "jin de xiu ye" (cultivate virtue and practice one's profession), so the yang lines in the third and fourth positions take the meaning of "xiu." The third line of Qian is not in the center, and the fourth line is not in the proper position, so they need cultivation. The third and fourth lines of "Cui" also need to change and return to the correct position, so they are also described as "xiu."

坤形為器，三四之正體離，離為甲冑，為戎兵，又為飛，為矢，故為戎兵、甲冑、飛矢。坎為弓，故為弓弧。巽為繩直，故為繩。艮為小石，故為石。《尚書·枈誓》曰：「善敹乃甲冑。」又曰：「鍛乃戈矛，厲乃鋒刃。」故為敹甲、鍛厲矛矢也。鄭氏彼注云：「糓謂穿徹之謂。」甲繩有斷絶，當使糓理穿治之，謂離之甲冑以巽繩穿治之，故巽為繩；矛矢以離火鍛之，以艮石厲之，故艮為石，皆是修治之義，故除戎器也。「戒，備」，《方言》文。坎為盜，故為寇。初「乃亂乃萃」，坤反君道為亂，故以戒不虞。虞，度也。

The trigram坤 represents form and shape, thus becoming the basis for objects. When the third and fourth lines change and return to their original positions, the trigram becomes离. The Commentary on the Trigrams says that离 represents armor, weapons, flying, and arrows, so it can symbolize weapons and armor, as well as flying arrows.坎 represents the bow, thus becoming the bow and crossbow. 巽 represents straightness, thus becoming the rope. 艮 represents small stones, thus becoming stone. The Book of Documents, Fee Vow, says, "Skillfully sew your armor and weapons," and also says, "Forge your spears and daggers, and sharpen your cutting edges," so it refers to sewing armor, forging weapons, and sharpening spears and arrows. Zheng Xuan's commentary on these lines says, "Gǔ" means to pass through—when the ropes connecting the armor plates are broken, they should be repaired by threading them along the grain. This is using the rope represented by 巽 to connect the armor represented by 离. Spears and arrows need to be forged with the fire represented by 离 and sharpened with the stone represented by 艮. These all belong to the process of making and preparing weapons, so the Great Image says, "Prepare military weapons." The term "jiè" is interpreted as "preparation," as found in the Book of Dialects.坎 represents bandits, thus becoming enemies. The line statement of the first line says, "It causes disorder and gathering," since 坤 should be obedient, but if it reverses and acts as a ruler, it leads to disorder, so one must be prepared for unexpected events. "Yú" means to foresee.

「乃亂乃萃，其志亂也。」注：坎為志，初不之四，故其志亂也。「引吉無咎，中未變也。」注：二得正，故不變也。「往無咎，上巽也。」注：動之四，故上巽。「大吉無咎，位不當也。」注：以陽居陰，故位不當。「萃有位，志未光也。」注：為上所弇，故未光。「齎諮涕洟，未安上也。」注：乘剛遠應，故未安上。

The Sixth Line of the "Cui" hexagram's "Xiao Xiang" says, "It is disorderly and gathering, for its will is confused" —— Note: Kan represents the mind and will; the first line does not wish to ascend to the fourth position and correspond with the ninth line four, hence its mind is confused. The Second Line of "Xiao Xiang" says, "To lead brings good fortune without blame, for the middle has not changed" —— Note: The second line is a yin line in a yin position and is correct, so there is no need for change. The Third Line of "Xiao Xiang" says, "To go without blame, for it is ascending to Xun" —— Note: The third line changes and ascends to the fourth position, entering the body of Xun, hence it is said "ascending to Xun." The Fourth Line of "Xiao Xiang" says, "Great good fortune without blame, for its position is inappropriate" —— Note: The fourth line is a yang line in a yin position, so its position is inappropriate. The Fifth Line of "Xiao Xiang" says, "Cui has position, but its will is not bright" —— Note: The fifth line is obscured by the sixth line above, so its will cannot be bright. The Sixth Line of "Xiao Xiang" says, "Lamenting and weeping, for it is not secure above" —— Note: The sixth line is a yin and soft line that overpowers the fifth line, which is a yang and strong line. Its corresponding line, the third line, is of the same nature and opposing, so it is in a high position but not secure.

疏：「坎為」至「亂也」○此虞義也。初應在四，三之四體坎為志，初失位不變，故不之四，相聚為亂，故其志亂也。○「二得」至「變也」○此虞義也。初三失位，二獨得正，居中應五，故不變也。○「動之」至「上巽」○此虞義也。四在巽體，三動之四，故上巽也。○「以陽」至「不當」○此虞義也。凡言無咎者，皆宜有咎也。四以陽居陰，故位不當，動之正，故大吉而無咎也。○「為上」至「未光」○四以下皆承五，上獨乘剛，三之四體離為光，五為上弇，故未光，與屯五、夬五同義也。○「乘剛」至「安上」○此虞義也。以陰乘陽，故乘剛；三上敵應，故遠應。乘應皆失，故未安上也。

The commentary from "Càn wéi" to "luàn yě" uses Yu Fan's interpretation: the responding line of initial six is nine four. When six three moves up to the fourth position, it forms the body of Càn, which represents the mind and will. Since initial six is out of position and unwilling to move, it cannot ascend to the fourth position, remaining in place in a disorderly gathering, hence the saying that the mind and will are confused. The commentary from "èr dé" to "biàn yě" also uses Yu Fan's interpretation: initial six and six three are both out of position, while six two is in the correct position and is in the center, and corresponds with nine five, so there is no need for movement. The commentary from "dòng zhī" to "shàng xùn" is also based on Yu Fan: the fourth position belongs to the body of Xùn, when six three moves up to the fourth position, it enters Xùn, hence it is said "shàng xùn." The commentary from "yǐ yáng" to "bù dàng" still follows Yu Fan's interpretation: any line statement that mentions "wú jiù" (no blame) originally should have blame. Nine four is a yang line in a yin position, hence it is inappropriate; once it moves and returns to the correct position, it can achieve great good fortune without blame. The commentary from "wéi shàng" to "wèi guāng": all the lines below four are subject to nine five, but only upper six reversely occupies a strong line. When six three moves up to the fourth position, it forms the body of Li, which represents brightness. Now nine five is obscured by upper six, hence its will is not bright, which is the same as the meaning in the line nine five of Zhūn and the line nine five of Guài. The commentary from "chéng gāng" to "ān shàng" uses Yu Fan's interpretation: a yin line occupying a yang line is called "chéng gāng"; three and upper are both yin and are in opposition, hence called "yuǎn yìng." Since both the occupied and the corresponding lines are empty, it is in a high position but cannot be secure.

「地中生木，升。」注：地謂坤，木謂巽，地中生木，以微至著，升之象。「君子以慎德，積小以成高大。」注：君子謂三。小謂陽息復時，復小為德之本，至二成臨，臨者，大也。臨初之三巽為高，二之五艮為慎，坤為積，故慎德積小以成高大。

The Great Treatise says: "A tree growing from the earth, this is the image of the Hexagram of Progress." Note: "Earth" refers to the upper trigram, Kun; "wood" refers to the lower trigram, Xun. A tree growing from the earth, starting from something small and gradually becoming prominent, is exactly the image of ascending. The Great Treatise also says: "The gentleman takes it as a model, carefully cultivating virtue, accumulating bit by bit, finally achieving great height." Note: Here, "the gentleman" refers to the line nine in the third position. The term "small" refers to the yang energy just beginning to emerge in the Hexagram of Return. The Great Treatise says, "Return is small but discerning in things," and also says, "Return is the root of virtue," so the smallness of the Hexagram of Return is precisely the root of virtue. When yang energy reaches the second line, it becomes the Hexagram of Approaching. The Sequence of Hexagrams says, "Approaching is great." The initial line of Approaching moves up to the third position, making the lower trigram Xun, which represents height; the second line moves up to the fifth position, making the lower trigram Gen, which represents caution; the upper trigram is Kun, which represents accumulation. Together, this is exactly "cautious virtue, accumulating small things to achieve great height."

疏：「地謂」至「象也」○此荀義也。枚乘曰：「十圍之木，始生如櫱。」又曰：「種樹畜養，不見其益，有時而大。」《乾鑿度》曰：「天道三微而成著。」故云地中生木，以微至著，升之象也。

The commentary from "地谓" to "象也" adopts Xun Shuang's interpretation. Mei Cheng's "Advice to the Marquis of Wu" says: a tree with a circumference of ten feet starts as a single thin sprout; it also says: planting a tree and raising it, day by day one does not notice how much it has grown, but over time it naturally becomes tall. The "Qian Zao Du" says: the heavenly way becomes evident only after three layers of subtle accumulation. Therefore, the growth of wood from the earth, from subtle to prominent, precisely represents the image of "ascending."

○「君子」至「高大」○此虞義也。三在巽體，三陽為君子，故君子謂三。升自臨來，臨息於復，故云小謂陽息復時。《繫下》曰：「復小而辨於物。」又云：「復，德之本也。」故云復小為德之本。陽息初，至二成臨，臨者大也，《序卦》文。臨初之三成升體巽，故巽為高；二之五下體艮，艮為慎；上體坤，故坤為積。地中生木，以微至著，故慎德積小以成高大也。

The commentary from "junzi" to "gao da" uses Yu Fan's interpretation: nine three is located within the trigram xun, and the third line is a yang line, which represents junzi, so the "junzi" in the commentary refers to nine three. The hexagram sheng comes from the hexagram lin, and lin comes from fu through a continuous growth process, so "xiao" refers to the yang energy that first appears in fu. The Great Treatise says "fu, xiao and discerning things," and also says "fu, the root of virtue," so the "xiao" in fu is the root of virtue. Yang energy begins from the first line, grows to the second line to form lin; the sequence of hexagrams says "lin means great." The first line of lin moves up to the third line to form sheng, the lower trigram is xun, xun represents height; the second line moves up to the fifth line, the lower trigram becomes gen, gen represents caution; the upper trigram is kun, kun represents accumulation. Wood grows from the earth, from subtle to prominent, so the Great Image teaches people to be cautious in cultivating virtue and to accumulate small things to achieve height and grandeur.

《中庸》言至誠無息始於積，云：「天地之道可壹言而盡也，其為物不貳，則其生物不測。」不貳者一也，故荀子曰：「並一而不貳，所以為積也。」其下敘積義云：「今夫天斯昭昭之多，及其無窮也，日月星辰繫焉，萬物覆焉。今夫地一撮土之多，及其廣厚，載華嶽而不重，振河海而不息。今夫山一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水一勺之多，及其不測，黿鼉蛟龍魚鱉生焉，貨財殖焉。」

The Zhongyong says, "True sincerity has no pause," and its starting point lies in the character "accumulation." The Zhongyong states: the principle of the operation of heaven and earth can be expressed in one sentence — it exists as pure and unadulterated, thus giving rise to countless things beyond measure. What is meant by "not dual" is to be single-minded, so Xunzi says: to combine into one and not have two thoughts, this is how accumulation becomes possible. The Zhongyong then elaborates on the principle of accumulation: for heaven, it is merely a gathering of tiny lights, until it becomes boundless, with the sun and moon and stars suspended above, and all things covered beneath; for earth, it is merely a gathering of small amounts of soil, until it becomes vast and deep, able to support Mount Huashan without feeling heavy, and contain rivers and seas without leakage; for mountains, it is merely a gathering of fist-sized stones, until it becomes broad and towering, with grass and trees growing upon it, beasts dwelling upon it, and various treasures produced from it; for water, it is merely a gathering of spoonfuls, until it becomes so deep that turtles, eels, dragons, and fish live within it, and wealth is generated from it.

鄭氏彼注云：「此言天之高明，本生昭昭；地之博厚，本由撮土；山之廣大，本起卷石；水之不測，本從一勺。皆合少成多，積小至大，為至誠者亦如此乎。」又曰：「《詩》云：『惟天之命，於穆不已。』蓋曰天之所以為天也。『於乎不顯，文王之德之純。』蓋曰文王之所以為文也，純亦不已。」鄭彼注云：「天所以為天，文王所以為文，皆由行之無已為之，不止如天地山川之雲也。」《易》曰「君子以慎德積小，以成高大」是與。蓋天道與聖人始於一，所謂不貳也；漸於積，所謂昭昭、撮土、卷石、一勺也；成於不息，所謂於穆不已、純亦不已也。上六云「利于不息之貞」，二升五，積小以成高大，故云不息之貞。此皆聖人微言，七十子之大義也。

Zheng Xuan explains that these passages discuss how the heavens' lofty nature originates from a single tiny light, and the earth's vastness comes from a single handful of soil; mountains' grandeur begins with a single pebble, and the depth of water comes from a single spoonful. All these are examples of gathering small things to form much, accumulating little to reach great. Those who achieve ultimate sincerity are also like this. The "Zhongyong" also cites the "Book of Songs, Zhou Songs, Wei Tian Zhi Ming" saying, "Only the Mandate of Heaven is profound and unceasing," which explains why heaven is called heaven. It also cites, "How magnificent, the virtue of King Wen is pure," which explains why King Wen was posthumously called "Wen," because his pure virtue never ceased. Zheng Xuan explains that heaven's nature as heaven and King Wen's virtue as "Wen" both result from continuous action and unceasing effort, just like heaven, earth, mountains, and rivers. The "Yi" says, "The gentleman is cautious in virtue, accumulating small things to achieve great height," which explains this very idea. In general, the way of heaven and the way of the sage both begin with "one," as the "Zhongyong" says, "not being two." They both progress through accumulation, starting with a tiny light, a handful of soil, a single pebble, and a spoonful of water. They both achieve their perfection through unceasing continuity, which is expressed as "profound and unceasing" and "pure and unceasing." The "Sheng" hexagram's upper sixth line says, "It is advantageous to maintain constancy without ceasing," and the nine second line rises to the fifth position, which is exactly the process of accumulating small things to achieve great height, hence called "constancy without ceasing." All these are the subtle words of the sages and the great principles passed down by the seventy disciples of Confucius.

「升大吉，上合志也。」注：上謂五，二升五坎為志，初變應四，同心承五，故上合志也。「九二之孚，有喜也。」注：升五得位，故有喜。「升虛邑，無所疑也。」注：坎為疑，二上得中，故無所疑。「王用亨于岐山，順事也。」注：坤為順事，五受命告祭，四以陰承陽，故曰順事也。「貞吉升階，大得志也。」注：陽稱大，坎為志，五下降二與陽相應，故大得志。「冥升在上，消不富也。」注：陰升失實，故消不富。

The hexagram "Ascending" has six lines with their respective "Small Images" and Hui Dong's annotations. The "Small Image" of the first line says, "Ascending brings great good fortune, harmonizing with the superior." Annotation: "Superior" refers to the ninth line at the fifth position; the second line ascending to the fifth position forms the trigram Kan (Water), which represents the mind and aspirations. The first line changes to the correct position and corresponds with the fourth line, with all lines united in supporting the fifth line, thus harmonizing with the superior. The "Small Image" of the second line says, "The faithfulness of the second line brings joy." Annotation: The second line ascending to the fifth position attains its proper position, thus bringing joy. The "Small Image" of the third line says, "Ascending to an empty city, without doubt." Annotation: Kan represents doubt; the second line ascends to the center and attains its proper position, so doubts naturally vanish, hence no doubt. The "Small Image" of the fourth line says, "The king uses sacrifices at Mount Qi, following the proper course." Annotation: The trigram坤 (Kun) represents following and also represents matters, thus it is called "following the proper course." The fifth line receives the heavenly mandate and performs sacrifices, while the fourth line, being yin and soft, supports the yang and strong, thus it is said to follow the proper course in serving. The "Small Image" of the fifth line says, "Maintaining sincerity brings good fortune, ascending the steps, great fulfillment of aspirations." Annotation: Yang lines are called "great," and Kan represents aspirations. The fifth line descends to the second position, corresponding with the ascending yang line, thus fulfilling great aspirations. The "Small Image" of the sixth line says, "Ascending in darkness at the top, leading to decline and lack of abundance." Annotation: Ascending with a yin line is inherently empty and not substantial, thus leading to decline and lack of abundance.

疏：「上謂」至「志也」○五居尊位，故上謂五。二升五體坎為志，初變之正，進與四應，同心承五，故上合志也。○「升五」至「有喜」○此虞義也。陽稱喜，二升五得位，故有喜也。○「坎為」至「疑也」○此虞義也。坎心為疑，二上得中，位乎天位，故無所疑也。○「坤為」至「事也」○坤順也，又為事，故為順事。五享於岐山，受命告祭，四體坤為臣道，承事五陽，故順事也。○「陽稱」至「得志」○陽大陰小，故陽稱大。五下降二，二上居五，二正應五，故與陽相應；二五得正，故大得志也。此兼荀義。○「陰升」至「不富」○此荀義也。荀云：「陽用事為息，陰用事為消。陽實陰虛，陰升失實，故消不富也。」

The commentary from "Shang Wei" to "Zhi Ye": Nine in the Fifth occupies the exalted position, so "Shang" refers to Nine in the Fifth. Nine in the Second ascends to the Fifth position and forms the body of Kan (Water), which represents will; Six at the Beginning changes to a proper position, advances upward and corresponds with Six in the Fourth, with all lines united in supporting Nine in the Fifth, so it is said to be in harmony with the superior. The commentary from "Sheng Wu" to "You Xi" uses Yu Fan's interpretation: Yang lines are called "Xi" (favorable), as Nine in the Second ascends to the Fifth position and is in the proper place, hence there is favorable outcome. The commentary from "Kan Wei" to "Yi Ye" also uses Yu Fan's interpretation: Kan represents the heart, and a moving heart gives rise to doubt; Nine in the Second ascends to the center, occupying the position of the Son of Heaven, so doubt naturally disappears. The commentary from "Kun Wei" to "Shi Ye": Kun represents obedience, and also represents affairs, together forming "Shun Shi" (obedient affairs). Nine in the Fifth holds a sacrifice at Mount Qi, receiving the mandate of heaven and offering to the spirits; Six in the Fourth belongs to the body of Kun, acting in the role of a minister, serving the Yang ruler Nine in the Fifth, hence it is said to be obedient and serving. The commentary from "Yang Cheng" to "De Zhi": Yang is great and Yin is small, so Yang lines are called "Da" (great). Six in the Fifth descends to the Second position, and Nine in the Second ascends to the Fifth position; originally, Nine in the Second properly corresponds with Six in the Fifth, hence it is said to correspond with Yang; both the Second and the Fifth are in proper positions, thus achieving great fulfillment of the will. This passage also incorporates the meaning of Xun Shuang. The commentary from "Yin Sheng" to "Bu Fu" uses Xun Shuang's interpretation: Xun Shuang said that Yang in command is "Xi" (growth), and Yin in command is "Xiao" (decline); Yang is substantial, Yin is empty, and since Yin lines ascending have no substantiality, it is said to be declining and not abundant.

「澤無水，困。」注：水在澤下，故無水。「君子以致命遂志。」注：君子謂三伏陽也。否坤為致，巽為命，坎為志，三入陰中，故致命遂志也。疏：「水在」至「無水」○此王弼義也。○「君子」至「志也」○此虞義也。三陽為君子，故君子謂三伏陽。三陽入陰中，故致命遂志。六三既辱且危，此君子小人之別也，故曰「困，德之辨也」。

The Great Treatise says: "There is no water in the marsh, which is the image of the hexagram of困." Note: In the hexagram of困, the trigram Kan (Water) is below the trigram Dui (Lake), so water leaks from below the marsh, causing the marsh to dry up and have no water. The Great Treatise also says: "The gentleman takes it as a model, even sacrificing his life to fulfill his aspirations." Note: Here, the term "gentleman" refers to the hidden yang line below the sixth line. The hexagram of困 comes from the hexagram of 否. In 否, the trigram坤 represents giving, the trigram Xun represents life, and the trigram Kan represents aspirations. A hidden yang line entering among a group of yin lines signifies giving up one's life to fulfill one's aspirations. Commentary: The notes from "water in" to "no water" adopt Wang Bi's interpretation. The notes from "gentleman" to "aspiration" adopt Yu Fan's interpretation: the third line's yang line represents the gentleman, so the commentary says "the gentleman refers to the hidden yang line at the third position." The yang lines at the third position penetrate deeply into the yin, thus enabling the sacrifice of life to achieve aspirations. Conversely, looking at the yin line at the third position, which is both humiliated and in a dangerous position, this is precisely the distinction between the gentleman and the petty person. Therefore, the "Xici" says, "困 is the distinction of virtue."

「入于幽谷，幽不明也。」注：為陰所弇，故不明。「困于酒食，中有慶也。」注：陽稱慶，中謂五，二變應五，故中有慶。「據于蒺藜，乘剛也。」注：經言據，傳言乘，正名之義。「入于其宮，不見其妻，不詳也。」注：乾為詳，應在上，二之上乾體壞，故不詳。

The Sixth Line of the "Guan" hexagram's "Xiao Xiang" states: "Entering the dark valley, darkness and obscurity prevail." - Note: The initial line is obscured by the yin line above, hence the darkness and obscurity. The Second Line of "Xiao Xiang" states: "Confined by wine and food, there is celebration in the middle." - Note: The yang line is called "celebration," and "middle" refers to the fifth line. The second line changes to the upper position and corresponds to the fifth line, thus being in the middle and enjoying good fortune. The Third Line of "Xiao Xiang" states: "Standing on thornbushes, riding on strength." - Note: The line statement uses the word "standing," but "Xiao Xiang" uses "riding," which is the intention of Confucius to correct the proper names - a yin line should not be on top of a yang line. The Sixth Line of "Xiao Xiang" states: "Entering his palace, not seeing his wife, which is ominous." - Note: The trigram Qian represents goodness and clarity. The sixth line's responding line is the third line. If the second line ascends to the upper position, the trigram Qian will be destroyed, hence it is ominous.

「來徐徐，志在下也。」注：下謂初，坎為志。「雖不當位，有與也。」注：初四失位故不當，易而得位故有與。「劓刖，志未得也。」注：坎為志，無據無應，故志未得。「乃徐有說，以中直也。」注：中謂二五，乾為直，《書》曰「平康正直」。「利用祭祀，受福也。」注：乾為福，二受五福，故受福，傳曰「祭則受福」。「困于葛藟，未當也。」注：謂三未當位應上。「動悔有悔，吉行也。」注：謂三變乃得當位之應，故吉行者也。

Nine in the Fourth, the Small Image says, "Coming slowly, the mind is fixed below"—note: "below" refers to the first line, Six at the Beginning. The trigram Kan represents the mind and will, so the mind of Nine in the Fourth is fixed on the first line. Nine in the Fourth, the Small Image says, "Although not in the proper position, there is mutual support"—note: both the first line and Nine in the Fourth are not in the proper position, so they are said to be not in the proper position; after the two lines are exchanged, each is in the proper position, and yin and yang support each other, so it is said "there is mutual support." Nine in the Fifth, the Small Image says, "Nose and foot cut off, the mind's wish is not yet fulfilled"—note: Kan represents the mind and will; Nine in the Fifth has nothing above to rely on and nothing below to respond to, so the mind's wish is not yet fulfilled. Nine in the Fifth, the Small Image says, "Gradually there is relief, because of uprightness"—note: "uprightness" refers to Nine in the Second and Nine in the Fifth; Qian represents uprightness. The Book of Documents, Hongfan, says, "peace and justice are upright." Nine in the Fifth, the Small Image says, "It is advantageous to perform worship, receiving blessings"—note: Qian represents blessings; Nine in the Second receives the blessings descending from Nine in the Fifth, so it is said to receive blessings. The Book of Left Transmission says, "worship brings blessings." Six at the Top, the Small Image says, "Trapped in the grapevine, it is not appropriate"—note: this refers to Six at the Third not being in the proper position and corresponding with Six at the Top. Six at the Top, the Small Image says, "Movement brings regret, and there is regret, but it is a favorable course of action"—note: this refers to Six at the Third changing to the proper position, and Six at the Top then obtaining the proper line and corresponding with itself, so its action is favorable.

疏：「為陰」至「不明」○此荀義也。○「陽稱」至「有慶」○陽稱慶，慶謂五也。二在下中，故中謂二。二變受五福，故中有慶也。○「經言」至「之義」○《易》例陰在下，為陽所據，稱據；陽在下，為陰所乘，稱乘。今三陰乘二陽稱據，非所據也，故傳曰乘剛。扶陽抑陰，故曰正名之義也。○「乾為」至「不詳」○乾善為詳，三應上，上本乾也。二之上乾體壞，故不詳。○「下謂」至「為志」○初在下，故下謂初；初體坎，故坎為志。○「初四」至「有與」○初四皆失位，故不當；易而得位，陰陽相與，故有與也。

The commentary from "as a yin" to "not clear" adopts Xun Shuang's interpretation. The commentary from "yang is called" to "there is celebration": "celebration" here refers to the nine five line. Nine two is in the middle of the lower trigram, so "middle" refers to nine two. Nine two, once changed, receives the blessing of nine five, so it is said to be in the middle and have blessings. The commentary from "the text says" to "its meaning": The general rule of the Book of Changes is that a yin line below is said to be "occupied" by a yang line; a yang line below is said to be "riding" on a yin line. Now, the yin line six three is riding on the yang line nine two, but the line statement uses the term "occupied," which is not accurate, so the Small Commentary corrects it to "riding on a yang line." Supporting yang and restraining yin is the intention of Confucius in establishing proper names. The commentary from "Qian represents" to "not clear": Qian represents goodness, so it is called "clear" (auspicious). Six three and upper six were originally in correspondence, but the upper position originally belongs to Qian. If nine two ascends to the upper position, the body of Qian will be destroyed, so it is said to be inauspicious. The commentary from "the lower refers to" to "as a will": initial six is at the very bottom, so "lower" refers to initial six; the first line belongs to the trigram Kan, so Kan represents will. The commentary from "initial four" to "has a partner": initial six and nine four both lose their proper positions, so they are not in the right place; after the two lines are exchanged, each is in its proper position, and yin and yang are mutually attached, so it is said "has a partner."

○「坎為」至「未得」○坎為志，虞義也。無據無應而倪不安，故志未得，此陸義也。○「中謂」至「正直」○二變應五，故中謂二五。乾五為直，中直猶中正。《書》曰者，《鴻範》文，證二五為中正也。○「乾為」至「受福」○乾為福德，故乾為福，謂五也。二言享祀，五言祭祀，是五主祭而二受福，故云二受五福。傳曰者，□□文。○「謂三」至「應上」○此虞義也。應在三，三失位，故謂三未當位應上。○「謂三」至「者也」○此虞義也。上乘陽，故動悔；變應三，故有悔。唯三變得當位之應，故吉行而無咎也。

The commentary from "Kan as" to "has not obtained": Taking Kan as the mind, this is Yu Fan's view; above there is no support, below there is no response, and the mind and spirit are restless, so it is said that the will has not been obtained, which is Lu Ji's view. The commentary from "middle refers to" to "upright": Nine Two changes and corresponds to Nine Five above, so "middle" refers to both the Second and the Fifth lines. The Fifth line of Qian is upright, so "middle uprightness" means uprightness. The quoted text from the "Book" comes from the "Book of Documents: Hong Fan," used to prove that the Second and Fifth lines are precisely the positions of uprightness. The commentary from "Qian as" to "receives blessing": Qian represents fortune and virtue, so Qian as blessing refers to the Fifth line. The statement of the Second line says "suitable for worship," and the statement of the Fifth line says "suitable for worship," showing that the Fifth line is the main one offering sacrifices while the Second line receives the blessing, so the Second line receives the blessing from the Fifth line. The quoted "the transmission says" sentence, the original text is missing two characters here, and the source is no longer identifiable. The commentary from "called Three" to "responds to above," using Yu Fan's view: the responding line of the top line Six is the Third line, and the Third line is out of position, so it is said that the Third line is not in the right position and corresponds to the top line Six. The commentary from "called Three" to "is also," also using Yu Fan's view: the top line Six oversteps the Yang line, so when it moves, there is regret; changing to correspond with the Third line Six, so it is said "there is regret." Only when the Third line changes, does the top line Six receive the support of a properly positioned line, thus the action is favorable and without fault.

「木上有水，井。」注：木上有水，上水之象。「君子以勞民勸相。」注：君子謂泰乾也。坤為民，初上成坎為勞，故勞民勸相。相，助也，謂以陽助坤。疏：「木上」至「之象」○此王弼義也。巽乎水而上水，故云上水之象。○「君子」至「助坤」○此虞義也。泰乾三君子道長，故君子謂泰乾也。泰五虛無君，初之五，故以陽助坤矣。

The Great Image says: "Wood above water, this is the image of the Well hexagram." Note: Wood above water, which is the Wind above Water, exactly represents the image of drawing water up. The Great Image also says: "The gentleman takes it as a model, comforts the people, and encourages them to help each other." Note: Here, "the gentleman" refers to the Heaven element of the Tai hexagram. Earth represents the people, and the first line moves up to the fifth position to form Water, which signifies labor, so it is said that the people are comforted and encouraged to help each other. "Help" refers to assisting, meaning using yang to help the people represented by Earth. Commentary: The note from "Wood above" to "image" adopts Wang Bi's interpretation. The Commentary on the Judgment says "Wind follows water and rises above water," so this represents drawing water up. The note from "the gentleman" to "helping Earth" adopts Yu Fan's interpretation: In the Tai hexagram, the three yang lines advance together, and the way of the gentleman is in growth, so the "gentleman" in the note refers to the Heaven element of Tai. The fifth position in Tai is yin and empty, without a ruler, and the first line moves up to the fifth position to fill it, which is exactly using yang to assist the Earth's people.

「井泥不食，下也；舊井無禽，時舍也。」注：下謂初，時舍於初，非其位也，與乾二同義。「井谷射鮒，無與也。」注：五不應二，故無與。「井渫不食，行惻也；求王明，受福也。」注：噬嗑震為行，艮為求。「井甃無咎，修井也。」注：修，治也。四來修初，故修井。「寒泉之食，中正也。」注：中正謂二五。「元吉在上，大成也。」注：初二已變成既濟定，故大成也。

The Sixth Line of the Well Hexagram's Small Images says, "The well is muddy and not drinkable, below; the old well has no birds, a time of abandonment." - Note: "Below" refers to the Sixth Line. It was temporarily left in the first position because this is not its proper place, which is the same meaning as the situation of the Second Line of the Heaven Hexagram. The Second Line of the Well Hexagram's Small Images says, "Shooting frogs in the well bottom, no one is with it." - Note: The Fifth Line does not correspond with the Second Line, so there is no corresponding line. The Third Line of the Well Hexagram's Small Images says, "The well is cleaned but not used, due to movement; seeking a wise king, receiving blessings." - Note: The Well Hexagram is in communication with the Crack Hexagram. The Crack Hexagram's Zhen represents movement, and Gen represents seeking. The Fourth Line of the Well Hexagram's Small Images says, "Repairing the well without blame, repairing the well." - Note: "Repairing" means governing; the Fourth Line comes down to repair the First Line, so it is called repairing the well. The Fifth Line of the Well Hexagram's Small Images says, "Drinking from the cold spring water, uprightness and correctness." - Note: Uprightness and correctness refer to the Second and Fifth Lines. The Sixth Line of the Well Hexagram's Small Images says, "Great good fortune at the top, great completion." - Note: The First and Second Lines have already changed to form the final state of the Completion Hexagram, so it is said that great achievements have been made.

疏：「下謂」至「同義」○在下無應故不食。初失位，當與二易位，故云時舍於初，非其位也。乾九二亦失位，當升九五，時舍於二，故云同義也。此兼虞義。○「五不」至「無與」○陰陽相感應曰與。二五皆陽，五不應二，故無與。物細微不能動天地，爻失正不能相感應，故云井谷射鮒無與也。○「噬嗑」至「為求」○據旁通也。○「修治」至「修井」○修治，虞義也。虞謂坤為土，離火燒土為甃，治象。初為舊井，四來修初，故云修井也。○「中正」至「二五」○二已與初易位，得中得正，故中正謂二五。二五相應併為人用，故云寒泉之食中正也。○「初二」至「成也」○此虞義也。既濟之功至上而成，故云元吉在上大成也。

The commentary from "Xia Wei" to "Tong Yi": Initially, the line six at the beginning is at the lower position and has no matching line, so the well water is not drawn by anyone. Initially, line six is out of its proper position; it should have exchanged places with nine in the second. Therefore, it is temporarily left at the initial position, which is not its proper place. Nine in the second of the Qian hexagram is also out of its proper position; it should have risen to nine in the fifth, and thus is temporarily left at the second position. Therefore, the meaning and example are the same. This passage incorporates the meaning of Yu Fan. The commentary from "Wu Bu" to "Wu Yu": Yin and Yang are called "with" when they respond to each other. The second and fifth lines are both yang lines, but nine in the fifth does not respond to nine in the second, so there is no "with." Things that are too subtle cannot shake heaven and earth, and when the line positions are wrong, they cannot respond to each other. Therefore, the "Small Image" says, "The well bottom is shot at by minnows, there is no 'with.'" The commentary from "Shi He" to "Wei Qiu": This is based on the symbolic relationship between the hexagram of the Well and the hexagram of Shih He. The commentary from "Xiu Zhi" to "Xiu Jing": Taking "xiu" as "zhi" (to govern or manage) is Yu Fan's view. Yu Fan believed that the earth is represented by the hexagram of Kun, and using fire (represented by Li) to burn the earth forms bricks, which is the symbolic meaning of "xiu zhi." Initially, the line six is an old well, and line six in the fourth descends to repair it, so it is called "xiu jing." The commentary from "Zhong Zheng" to "Er Wu": Since nine in the second has exchanged positions with line six at the beginning, it is now both in the middle and in the correct position. Therefore, "zhong zheng" refers to both the second and the fifth lines. The second and fifth lines respond to each other and both provide water for use, so the "Small Image" says, "Cold spring water for drinking, zhong zheng." The commentary from "Chou Er" to "Cheng Ye" uses Yu Fan's view: The achievement of the hexagram of Ji Ji is completed only at the top line, so it is said, "Original good fortune at the top, great completion."

「澤中有火，革。君子以治曆明時。」注：君子乾也。曆象謂日月星辰也。離為明，坎為月，離為日，蒙艮為星。四動成坎離，日月得正，天地革而四時成，故君子以治曆明時。

The Great Image says: "Fire in the marsh, this is the image of the Hexagram of Revolution; the gentleman takes inspiration from it, to regulate the calendar and clarify the four seasons." Note: Here, "the gentleman" refers to the Qian trigram. The term "calendar image" refers to the sun, moon, stars, and constellations. Li represents brightness, Kan represents the moon, Li represents the sun, and the trigram Gen of the Hexagram of Enlightenment, which is yin to Li, represents the stars. When the Nine in the Fourth moves, the hexagram contains the images of Kan and Li, with the sun and moon each occupying their proper positions. The Commentary on the Judgment says, "Heaven and Earth undergo revolution, and the four seasons are formed," so the gentleman takes inspiration from this hexagram to regulate the calendar and clarify the seasons.

疏：此虞義也。九三君子，故君子謂乾。《尚書·堯典》曰：「乃命羲和，欽若昊天，曆象日月星辰，敬授民時。」故云曆象謂日月星辰也。四動成既濟，有兩坎兩離象，故云四動成坎離。蒙艮為時，乾為治。天地革而四時成，故君子以治曆明時。尋彖辭言湯武革命改正朔，亦革命之一事，故取義於治曆明時也。

This passage uses Yu Fan's interpretation. The third line is a yang line and is referred to as a gentleman, so the term "gentleman" in the commentary refers to the Qian trigram. The Book of Documents, Yao's Classic, says: "Thus he ordered Xi Shi and He Shi to respectfully follow the heavenly order, observing and calculating the movement of the sun, moon, and stars, and solemnly announcing the seasons to the people." Therefore, "li xiang" refers to the sun, moon, and stars. When the fourth line moves, the entire hexagram becomes the Ji Ji hexagram, which contains two instances of the Kan trigram and two instances of the Li trigram, so it is said that the movement of the fourth line forms Kan and Li. In the Meng hexagram, the Gen trigram represents time, and the Qian trigram represents governance. The Commentary on the Judgment says, "Heaven and Earth change, and the four seasons are formed," so the gentleman takes this as a model to regulate the calendar and clarify the seasons. Furthermore, the Commentary on the Judgment of the Ge hexagram discusses how King Tang of Shang and King Wu of Zhou revolutionized the calendar system and changed the beginning of the year. Correcting the calendar and changing the beginning of the year were significant aspects of revolution, so the Great Image derives its meaning from "governing the calendar and clarifying the seasons."

「鞏用黃牛，不可以有為也。」注：動而必凶，故不可以有為。「巳日革之，行有嘉也。」注：嘉謂五，乾為嘉，四動二正應五，故有嘉。「革言三就，又何之矣。」注：言尚未可革也。「改命之吉，信志也。」注：四動成坎，故信志也。「大人虎變，其文炳也。」注：乾為大明，四動成離，故其文炳也。「君子豹變，其文蔚也。」注：蔚，蔇也，兌小，故其文蔚也。「小人革面，順以從君也。」注：蒙坤為順，五乾為君，初之上順從五，故順以從君。

The First Line says, "To reinforce with a yellow ox, there is no accomplishment." - Note: At this time, any action will surely bring misfortune, so there should be no undertaking. The Second Line says, "To change on the fourth day, there is a good result." - Note: "Good" refers to the Fifth Line, which is the trigram Qian representing beauty and virtue. When the Fourth Line moves, the Second Line becomes correct and corresponds with the Fifth Line, thus resulting in a beautiful encounter. The Third Line says, "To change the words three times, where else can one go?" - Note: This indicates that the time is not yet ripe, so change is still not possible. The Fourth Line says, "To change one's destiny is auspicious, because of trust in one's will." - Note: When the Fourth Line moves, it forms the trigram Kan, which signifies trust and sincerity, so the will is trustworthy. The Fifth Line says, "The great man changes like a tiger, his virtue is brilliant." - Note: Qian represents great brightness, and when the Fourth Line moves, it forms the trigram Li, which signifies brilliant appearance. The Sixth Line says, "The gentleman changes like a leopard, his virtue is splendid." - Note: "Splendid" means "prosperous" and refers to the flourishing of plants and trees. The upper trigram is Dui, which is small, so the appearance is only splendid but not as brilliant as the fifth line. The Sixth Line says, "The petty person changes his face, following the ruler with obedience." - Note: The trigram Kun represents obedience in the卦 of Meng, and the Fifth Line is Qian representing the ruler. The First Line moves upward to the upper position and obeys the Fifth Line, thus following the ruler.

疏：「動而」至「有為」○此虞義也。初得位無應，四未之正，故動而必凶。言革而未當，故未可以有為也。○「嘉謂」至「有嘉」○《乾·文言》曰：「亨者嘉之會也。」又云：「嘉會足以合禮。」故乾為嘉。傳不言乃革之，明四已之正。四動二正應五，陰陽相應為嘉，二往應五，故行有嘉也。○「言尚」至「革也」○二巳日乃革之，天道應矣；三革言三就，人事至矣。然改命之吉在四一爻，此時尚未可以革，故云又何之矣。

The commentary from "When it moves" to "there is action" uses Yu Fan's interpretation: the first nine is in the correct position but has no matching line, and the fourth nine has not yet become correct. Therefore, at this time, any movement will result in misfortune. This indicates that the time for change is not appropriate, so there should be no action. The commentary from "Jia says" to "there is good fortune": The "Wenyan" of Qian says "Heavenly communication is the gathering of good fortune," and also says "good gathering is sufficient to conform to propriety," so Qian takes the meaning of "good fortune." The "Xiaoxiang" only says "movement brings good fortune" without repeating "then change," clearly indicating that the fourth nine has already changed and become correct. When the fourth nine moves, the second six becomes correct and corresponds with the fifth nine. Yin and yang correspond with each other, which is called "good fortune." The second six moves to correspond with the fifth, so it is said that movement brings good fortune. The commentary from "speech is still" to "this is change": The second six says "on the fourth day, change occurs," indicating that the heavenly time has already aligned; the third nine says "speech is confirmed three times," indicating that human affairs are already complete. However, the good fortune of changing the destiny falls on the fourth nine. At this moment, it is still not appropriate to change rashly, so the "Xiaoxiang" says "where else can it go?"

○「四動」至「志也」○此虞義也。四動成坎，坎孚為信，為志，故信志也。○「乾為」至「炳也」○此虞義也。《說文》曰：「炳，明也。」五體乾，故乾為大明；四動體離，離為文明，故其文炳也。○「蔚蔇」至「蔚也」○此虞義也。《倉頡篇》曰：「蔚，草木盛皃。」《廣雅》曰：「茂也。」《說文》曰：「蔇，草多皃。」蔚與蔇皆取茂盛之義，故云蔚蔇也。九五陽稱大，故其文炳；上體兌，兌小，故其文蔚。○「蒙坤」至「從君」○五陽上陰，陰當順五，故順以從君。虞氏謂四變順五，以四為小人，尋四變陰得位為君子而云小人，非也。

The commentary from "Four moves" to "will" uses Yu Fan's interpretation: Nine in the Fourth moves and forms Kan, which has the meaning of sincerity and trust, and also represents the mind and will, so it says that its will is trustworthy. The commentary from "Heaven is" to "bright" also comes from Yu Fan: The "Shuowen" explains "bing" as "bright"; Nine in the Fifth belongs to the body of Qian, so Heaven is great brightness; Nine in the Fourth moves and forms Li body, Li represents civilization, so it says that the literary style is brilliant. The commentary from "Wei Xu" to "is Wei" also follows Yu Fan's view: The "Cangjie" says "Wei" means the appearance of grass and trees flourishing, the "Guangya" explains it as "prosperous," and the "Shuowen" says "Xu" means many grasses; "Wei" and "Xu" both mean flourishing, so the commentary uses "Xu" to explain "Wei." Nine in the Fifth is a yang line, yang is called great, so the literary style is bright and prominent; the upper trigram is Dui, which belongs to small, so the literary style is only flourishing and impressive. The commentary from "Meng Kun" to "follow the ruler": Nine in the Fifth is yang, and upper six is yin, yin should follow and support Nine in the Fifth, so it says following its ruler. Yu Fan's view is that Nine in the Fourth changes and follows Nine in the Fifth, treating Nine in the Fourth as a petty person; however, Nine in the Fourth becomes yin after one change and attains its proper position, which should be called a gentleman, yet it is called a petty person, which is illogical.

天尊地卑，君臣定矣；卑高以陳，貴賤位矣；動靜有常，剛柔斷矣；方以類聚，物以群分，吉凶生矣；在天成象，在地成形，變化見矣。注：天地既分，乾升坤降，故乾坤定矣。卑坤高乾也。乾二升五，坤五降二，「列貴賤者存乎位」，故貴賤位矣。斷，分也。乾剛常動，坤柔常靜，分陰分陽，故剛柔斷矣。坤為方，西南坤類，故以類聚。乾為物，物三稱群，乾三爻別於坤，故以群分。乾生故吉，坤殺故凶，則吉凶生矣。天有八卦之象，地有八卦之形，在天為變，在地為化，故變化見矣。此天地之別也。

The Great Treatise begins by saying: Heaven is above and esteemed, Earth is below and humble, thus the distinction between ruler and subject is established; the low and the high are arranged in order, thus the distinction between noble and humble is determined; movement and stillness each have their regularity, thus the distinction between strong lines and weak lines is made; directions are grouped by their categories, things are separated by their groups, thus good and evil arise; in the heavens, the images of sun, moon, and stars are formed, in the earth, the forms of mountains, rivers, moving creatures, and plants are formed, thus change and transformation are revealed. Note: Once heaven and earth are divided, the qi of Heaven rises and the qi of Earth descends, so the positions of Heaven and Earth are fixed. "Humble" refers to Earth, "high" refers to Heaven. Following the example of the Han dynasty's interpretation of the Book of Changes, the second line of Heaven rises to the fifth position, and the fifth line of Earth descends to the second position; the Great Treatise below says "the distinction of noble and humble is determined by position," thus noble and humble are determined by position. "To divide" means to separate. Heaven is strong and constantly moves, Earth is weak and constantly stills, thus yin and yang are separated, so the distinction between strong and weak is clear. Earth represents direction, and Southwest is the homeland of Earth's kind, thus "directions gather by their kind." Heaven represents things, and when three are complete it is called "group." The three strong lines of Heaven are clearly different from Earth, thus "things are separated by their groups." Heaven governs birth, thus it is good; Earth governs decline, thus it is evil, so good and evil arise. In the heavens, there are the images of the Eight Trigrams; on the earth, there are the forms of the Eight Trigrams; in the heavens it is called "change," on the earth it is called "transformation," thus change and transformation are revealed. The above discusses the "distinction" of heaven and earth.

是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女，乾知大始，坤化成物。注：旋轉稱摩。摩，薄也。蕩，動也。乾以二五摩坤成震坎艮，坤以二五摩乾成巽離兌，故剛柔相摩，八卦相蕩。鼓動潤澤也。雷震、霆艮、風巽、雨兌、日離、月坎、寒乾、暑坤也。男震坎艮，女巽離兌。大始，元也。「復以自知」，故知大始。坤稱化，承乾而成物，故化成物。此天地之合也。

The Great Treatise continues to say: thus, the firm and the yielding interact and move, the eight trigrams mutually stir, using thunder to move all things, using wind and rain to nourish all things, the sun and moon rotating and moving, cold and heat alternating. The principle of Heaven produces male, the principle of Earth produces female; Heaven governs the great beginning, Earth nurtures and brings forth all things. Note: the mutual rotation and friction of the two principles is called "mo," which means approaching; "dang" means movement. Heaven uses the second and fifth lines to interact with Earth, producing Zhen, Kan, and Gen; Earth uses the second and fifth lines to interact with Heaven, producing Xun, Li, and Dui. Thus, it is said that firm and yielding interact, and the eight trigrams mutually move. "Gu" means to move, "run" means to nourish. Thunder belongs to Zhen, lightning to Gen, wind to Xun, rain to Dui, sun to Li, moon to Kan, cold to Qian, and heat to Kun. The three males are Zhen, Kan, and Gen; the three females are Xun, Li, and Dui. "Da shi" means Yuan. The Great Treatise, Part Two, says "Fu yi zi zhi," so it can govern the great beginning. Earth is called "hua," supporting Heaven to bring forth all things, thus it is said to nurture and bring forth things. The above discusses the "he" of heaven and earth.

乾以易知，坤以簡能，易則易知，簡則易從，易知則有親，易從則有功，有親則可久，有功則可大，可久則賢人之德，可大則賢人之業。注：隺然無為曰易，閱藏萬物曰簡。從謂從陽，坤二承乾，故有親；乾五據坤，故有功。陰承陽故可久，陽據陰故可大。上賢人謂乾五，下賢人謂坤二也。乾以日新為德，坤以富有為業。此天地之德也。

The Great Treatise continues: Qian governs through simplicity, and Kun achieves ability through simplicity; simplicity is easy to understand, and simplicity is easy to follow; being easy to understand brings people to attach themselves, and being easy to follow enables the accomplishment of achievements; having people attach themselves ensures longevity, and having achievements ensures expansion; being able to last long is the virtue of the wise, and being able to expand is the career of the wise. Note: To be firm and self-restrained, without striving, is called "Easy"; to gather and contain all things is called "Simplicity." "Following" refers to following Yang; Kun's second line supports Qian, so there is attachment; Qian's fifth line holds onto Kun, so there is achievement. Yin supporting Yang ensures longevity; Yang holding Yin ensures expansion. The "wise person" mentioned above refers to Qian's fifth line, and the "wise person" mentioned below refers to Kun's second line. Qian's virtue is its daily renewal, and Kun's career is its richness in all things. The above discusses the "virtue" of heaven and earth.

《易說》：易一名而含三義：易也，變易也，不易也。易者以言其德也，通精無門，藏神無內，光明四通，佼易立節，虛無感動，至誠專密，此其易也。變易者其氣也，天地不變不能通氣，五行迭終，四時更廢，此其變易也。不易者其位也，天在上，地在下，君南面，臣北面，父坐子伏，此其不易也。

The "Yi Shuo" recorded in the "Qian Zao Du" explains that the term "Yi" contains three meanings: simplicity, change, and constancy. "Yi" refers to its virtue: subtle and penetrating without a fixed entrance, mysterious and hidden without a specific inner reference, bright and illuminating everywhere, strong and vigorous yet capable of establishing order, tranquil and inactive yet able to respond and act, sincere and focused with meticulousness. This is "Yi." "Change" refers to the transformation of qi: if the qi of heaven and earth does not change, they cannot communicate and circulate; the five phases succeed each other in cycles, and the four seasons alternate in their rise and decline. This is "change." "Constancy" refers to fixed positions: heaven is always above, earth is always below, the sovereign faces south, ministers face north, fathers sit while children kneel. This is "constancy."

易簡而天下之理得矣，天下之理得而易成位乎其中矣。注：易簡所以立中和之本，故天下之理得矣。易謂坎離，陽成位於五，五為上中；陰成位於二，二為下中，故易成位乎其中矣。此天地之中和也。傳首陳三義而終之以既濟，易之大義舉矣。

The Great Treatise continues: Being easy and simple, the principles of the world are all grasped; when the principles of the world are grasped, the Way of the Book of Changes establishes its position within heaven and earth. Note: Being easy and simple is the practice of establishing the root of harmony and centrality, so the principles of the world are thus grasped. Here, the term "Easy" refers to the trigrams Kan (Water) and Li (Fire): Yang is completed at the fifth line, and five is the center of the upper trigram; Yin is completed at the second line, and two is the center of the lower trigram. Therefore, the Book of Changes is established in the center of heaven and earth. The above discusses the "harmony and centrality" of heaven and earth. The Great Treatise begins by stating the three meanings of "differentiation," "combination," and "virtue," and finally concludes with the hexagram Ji Ji (Completion), which has all six lines correct. The great meaning of the Book of Changes is thus fully explained.

疏：「天地」至「別也」○《廣雅》曰：「太初，氣之始也，生於酉仲，清濁未分也。太始，形之始也，生於戌仲，清者為精，濁者為形也。太素，質之始也，生於亥仲，已有素樸而未散也。三氣相接，至於子仲，剖判分離，輕清者上為天，濁重者下為地。」傳首言天尊地卑，是天地既分之後，輕清者上為天，故乾升也；濁重者下為地，故坤降也。《乾鑿度》曰：「乾坤相併俱生。」天地既分，乾升坤降，故乾坤定矣。

The commentary explains the passage from "Heaven and Earth" to "separation" in the text. The "Guangya" says: "Taichu" is the beginning of qi, arising at the center of You, when clear and turbid had not yet separated; "Taishi" is the beginning of form, arising at the center of Xu, with clear qi transforming into essence and turbid qi transforming into form; "Taisu" is the beginning of substance, arising at the center of Hai, with primitive substance already present but not yet dispersed. These three forms of qi connect with each other, and at the center of Zi, they split apart, with the light and clear rising to form heaven, and the heavy and turbid sinking to form earth. The "Great Treatise" begins with "Heaven is exalted and Earth is humble," which depicts the situation after heaven and earth have been separated: the light and clear rise to form heaven, so Qian (Heaven) governs ascent; the heavy and turbid sink to form earth, so Kun (Earth) governs descent. The "Qian Zuo Du" says "Qian and Kun arise together," but once heaven and earth are separated, Qian ascends and Kun descends, thus establishing the positions of Qian and Kun.

卑坤高乾者，《下傳》云「崇效天，卑法地」，故知卑謂坤，高謂乾。坤自上降，乾自下升，故先言卑而後言高也。虞注云：「乾高貴五，故乾二升五；坤卑賤二，故坤五降二。」《下傳》云「列貴賤者存乎位」，故貴賤位矣。必知乾二升五、坤五降二者，案《乾鑿度》曰：「陽爻者制於天也，陰爻者繋於地也。天動而施曰仁，地靜而理曰義。仁成而上，義成而下。上者專制，下者順從。」故荀虞說《易》乾二例升五，坤五例降二也。若然，乾升坤降為天地之合，而云別者，卑高陳，貴賤位，仍是天地之別也。

Therefore, the term "bi" refers to Kūn and "gāo" refers to Qián, because the Great Treatise says, "Revere heaven, follow the earth." Kūn descends from above, and Qián ascends from below; one descends and one ascends, thus interchanging. Hence, the text first mentions "bi" and then "gāo." Yu Fan explains that Qián resides in the high position and the second line rises to the fifth position as a sign of respect. Kūn resides in the low position and the fifth line descends to the second position as a sign of humility. The Great Treatise says, "The distinction of honor and humility depends on position," so honor and humility are determined by position. The certainty that Qián's second line rises to the fifth and Kūn's fifth line descends to the second is based on the "Qian Zao Du": Yang lines follow heaven, and Yin lines belong to the earth. Heaven moves ceaselessly and gives, which is called benevolence; the earth remains still and is orderly, which is called righteousness. Benevolence is realized above, and righteousness is realized below. Those above make decisions, and those below obey. Therefore, Xun Shuang and Yu Fan explain the Book of Changes: whenever Qián's second line appears, it rises to the fifth position, and whenever Kūn's fifth line appears, it descends to the second position. Since this is the case, the ascending of Qián and descending of Kūn belong to the "he" (union) of heaven and earth. However, here it is categorized under "bie" (separation), because the arrangement of high and low, and the determination of honor and humility, still speak of the distinction between heaven and earth.

「斷，分」，虞義也。乾剛坤柔，乾動坤靜，故乾剛常動，坤柔常靜。動為陽，靜為陰，動靜有常，分陰分陽，故剛柔斷矣。「坤為方」，《說卦》文。「西南得朋，乃與類行」，故西南坤類，方以類聚也。乾純粹精，故為物。「物三稱群」，虞義也。乾三爻皆陽物而與坤別，物以群分也。「乾生故吉，坤殺故凶」，亦虞義也。陽生陰殺，陽吉陰凶，故乾為生為吉，坤為殺為凶也。

Taking "断" as "分" is Yu Fan's view. Qian is strong and Kun is soft; Qian is active and Kun is still. Therefore, Qian is always active and Kun is always still. Activity belongs to yang, stillness belongs to yin, and activity and stillness each have their own regularity, thus yin and yang are separated. Therefore, strength and softness are clearly distinguishable. "Kun represents the southwest" is a statement from "Shuo Gua." The "Gua Ci" of the Qian hexagram says, "In the southwest, friends are found, and they go together with their kind," showing that the southwest is the homeland of Kun's kind, which is "the gathering of things of the same kind." The "Wenyan" of the Qian hexagram says that Qian is "pure and refined," so Qian represents things. "Three full parts make a group" is also Yu Fan's view: the three yang lines of Qian are all yang things, which are completely different from Kun, thus "things are grouped according to their kind." "Qian governs birth and is therefore auspicious; Kun governs destruction and is therefore inauspicious" is also from Yu Fan: yang governs birth, yin governs destruction, yang is auspicious, yin is inauspicious, so Qian represents birth and is auspicious, while Kun represents destruction and is inauspicious.

天有八卦之象者，虞氏謂日月在天成八卦象：震象出庚，兌象見丁，乾象盈甲，巽象伏辛，艮象消丙，坤象喪乙，坎象流戊，離象就己，故在天成象也。地有八卦之形者，九家義也，虞氏謂震竹、巽木、坎水、離火、艮山、兌澤、乾金、坤土，故在地成形也。震雷巽風皆在天者，《離》傳曰「百榖草木麗於地」，故震舉竹，巽舉木也。《周禮·考工》曰「天時變」，故在天為變；《下傳》曰「坤化成物」，故在地為化。此亦虞義也。《樂記·樂禮》章引此傳曰「天地之別也」，是言尊卑貴賤、動靜類聚群分、在天在地之別異，先王法之以制禮，故云天地之別也。

The saying "Heaven has the images of the Eight Trigrams" is explained by Yu Fan through the concept of "Najia" (stem assignment). The sun and moon move across the sky, and their waxing and waning phases form the images of the Eight Trigrams. On the third day of the lunar month, the new moon appears in the direction of Geng, paired with Zhen (Thunder); on the eighth day, the waxing moon appears in the direction of Ding, paired with Dui (Lake); on the fifteenth day, the full moon appears in the direction of Jia, paired with Qian (Heaven); on the sixteenth day, the moon begins to wane in the direction of Xin, paired with Xun (Wind); on the twenty-third day, the waning moon disappears in the direction of Bing, paired with Gen (Mountain); on the thirtieth day, the new moon is lost in the direction of Yi, paired with Kun (Earth). The stem Wu is in the center and paired with Kan (Water), while Ji is in the center and paired with Li (Fire). Therefore, it is said "in Heaven, images are formed." As for "the Earth has the forms of the Eight Trigrams," this is the view of the "Nine Schools of the Book of Changes." Yu Fan, however, explains that Zhen represents bamboo, Xun represents wood, Kan represents water, Li represents fire, Gen represents mountain, Dui represents marsh, Qian represents metal, and Kun represents earth. Therefore, it is said "in the Earth, forms are formed." Someone might ask: Zhen represents thunder and Xun represents wind, both of which are in the sky, so why are they classified under earthly forms? The answer lies in the "Commentary on the Judgment" of the Hexagram Li, which states "hundred grains and grasses grow upon the earth." Therefore, Zhen takes bamboo and Xun takes wood, which are things that grow on the ground, as their forms. The "Rites of Zhou · Records of the Artisan" says "the heavens change with time," so in the heavens it is called "change"; the "Great Treatise" of the lower part of the "Book of Changes" says "Kun transforms and forms things," so on the earth it is called "transformation." These are also Yu Fan's views. The chapter "Rites of Music" in the "Book of Rites" cites this passage from the "Great Treatise" and says "the distinction between Heaven and Earth." This refers to distinctions such as hierarchy, status, movement and stillness, grouping and classification, and whether something is in Heaven or on Earth. The ancient kings took these distinctions as a model to establish the rites, hence this is called the "distinction" of Heaven and Earth.

○「旋轉」至「合也」○剛柔謂乾坤。卜二爻乾左旋坤右轉，故云旋轉稱摩。鄭注《樂記》云「摩猶迫也」，薄有迫義，故云摩薄；一雲薄，入也，謂陰陽相薄也。鄭注《樂記》云「蕩猶動也」，《月令》曰「諸生蕩」是也。乾以二五摩坤成坎而互震艮，故云成震坎艮；坤以二五摩乾成離而互巽兌，故云成巽離兌。二五相摩而成八卦，故剛柔相摩，八卦相蕩也。「蕩」俗作「蕩」，六經無「蕩」字，蓋始於後漢韓伯以為推蕩俗訓也。

The passage from "rotation" to "coincide" discusses the concept of "yang and yin" referring to the Qian and Kun trigrams. Regarding the second line, Qian rotates to the left and Kun rotates to the right, and they rub against each other, so rotation is called "mo." Zheng Xuan's commentary on the "Book of Rites: Music" says "mo is like approaching," and "bo" also implies approaching, so the commentary states "mo, bo." Another interpretation is that "bo" means "enter," referring to the mutual intrusion of yin and yang. Zheng Xuan also comments on the "Book of Rites: Monthly Orders" that "dang" means "movement," as in "all things are in motion." Qian uses the second and fifth lines to rub against Kun, forming the main trigram Kan and containing the mutual trigrams Zhen and Gen, thus forming Zhen Kan Gen. Kun uses the second and fifth lines to rub against Qian, forming the main trigram Li and containing the mutual trigrams Xun and Dui, thus forming Xun Li Dui. The mutual rubbing of the second and fifth lines leads to the generation of the eight trigrams, so it is said that "yang and yin rub against each other, and the eight trigrams move." The character "dang" is commonly written as "dang," but this vulgar character does not appear in the Six Classics. It probably originated from Han Dynasty's Han Bo using the vulgar explanation "push and move" to interpret it.

鼓者鼓動，潤者潤澤。震為雷，艮為廷，廷與霆通，巽為風，兌為雨，謂兌澤為雨，《祭義》云「天時雨澤」是也。知兌為雨者，昭元年《春秋傳》曰：「天有六氣，降生二味。」六氣，陰陽、風雨、晦明也。賈服之義以雨屬西方，兌正秋，西方之卦，虞注《小畜》「自我西郊」云「兌為西」，雨生於西，故知兌為雨也。離為日，坎為月，乾為寒，坤為暑。鼓之潤之，日月往來，寒暑相推，皆八卦相蕩之義。此上虞義也。

"Gu" means to move or stir, and "run" means to moisten or nourish. Zhen represents thunder, Gen represents court, and "court" is related to "ting" which means thunder. Xun represents wind, and Dui represents marsh or lake—here, the marsh is considered as rain. The "Li Ji · Ji Yi" says "the sky's time brings rain and moisture," which is exactly this meaning. We know that Dui can represent rain because in the first year of Zhao Gong, the "Zuo Zhuan" says "the sky has six qi, which produce the five flavors," and the six qi are yin, yang, wind, rain, darkness, and brightness. Jia Kui and Fu Qian explain that rain belongs to the west, and since Dui corresponds to the beginning of autumn, which is the western trigram, it can represent rain. Yu Fan, in his commentary on "Xiao Xu," says "dense clouds do not rain, from my western suburb," and explains that "Dui represents west," and since rain originates from the west, he concludes that Dui can represent rain. Li represents the sun, Kan represents the moon, Qian represents cold, and Kun represents heat. Stirring and moistening them, the sun and moon alternate, cold and heat shift, all belong to the meaning of the eight trigrams interacting with each other. All of the above are Yu Fan's views.

荀氏云：男謂乾，初適坤為震，二適坤為坎，三適坤為艮，以成三男也；女謂坤，初適乾為巽，二適乾為離，三適乾為兌，以成三女也。八卦相摩而成者，變化之義，天之道也；相索而得者，父母之義，人之道也。《乾·彖傳》曰：「大哉乾元，萬物資始。」《釋詁》云：「元，始也。」董子對策曰：「謂一為元者，視大始而欲正本。」故知大始，元也。元，初九也。《繋下》曰「復以自知」，故知大始。

Xun Shuang said: "Male" in terms of Qian, when the first line of Qian moves into Kun it becomes Zhen, when the second line moves into Kun it becomes Kan, when the third line moves into Kun it becomes Gen, thus forming three males; "female" in terms of Kun, when the first line of Kun moves into Qian it becomes Xun, when the second line moves into Qian it becomes Li, when the third line moves into Qian it becomes Dui, thus forming three females. The eight trigrams are generated through mutual interaction, explaining the principle of change, which belongs to the way of Heaven; through parents seeking each other to produce children, explaining the principle of family relationships, which belongs to the way of humanity. The Commentary on the Judgment of Qian says "How great is the Qian Yuan, all things draw their origin from it." The Er Ya says "Yuan means beginning." Dong Zhongshu's response says "Calling one 'Yuan' is to value the great beginning and to correct the root." Therefore, it is determined that "Great Beginning" is "Yuan." "Yuan" refers to the first line of Qian, which is Nine at the Beginning. The Great Treatise says "Returning to the beginning to know oneself," only when one knows oneself can one be the master of the great beginning.

《大戴禮·天圓》云：「曾子曰：吐氣者施而含氣者化。」陽施而陰化，故知坤稱化，謂遘時也。地道無成而代有終，承乾而成物，故化成物也。《樂記》云：「地氣上齊，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。」蓋據此傳為言而云天地之和也。先王法之以作樂，天地欣合，故和為天地之合也。

The Great Dai Ritual Records: Zengzi said that the side that exhales breath is the one that gives, and the side that contains breath is the one that nurtures and transforms. Yang is the one that gives, and Yin is the one that transforms, so it is determined that the Earth (Kun) is called "Transformation," referring to the time position when the first Yin begins to arise in the "Meeting" hexagram. The "Discourse on the Literary Meaning" of the "Kun" hexagram says that the way of the Earth is "without completion but with continuous conclusion," as the Earth follows Heaven and brings forth all things, thus it is said to nurture and transform things. The "Rites Record: Music Record" says that the Earth's energy rises, the Heaven's energy descends, Yin and Yang rub against each other, Heaven and Earth mutually stimulate each other, using thunder to move, using wind and rain to stir, using the four seasons to drive forward, using the sun and moon to warm, thus the transformation and flourishing of all things arise. This passage in the "Music Record" is largely based on this passage from the "Great Treatise," and concludes with the "harmony" of Heaven and Earth. The ancient kings took this principle to create music, so Heaven and Earth joyfully unite, hence "harmony" is indeed the "union" of Heaven and Earth.

○「確然」至「易也」○《繫下》曰：「夫乾寉然示人易矣。」虞彼注云：「陽在初弗用，寉然無為，不易世，不成名，故示人易矣。」是寉然無為，故以易知也。《廣雅》曰：「簡，閱也。」桓六年《春秋傳》曰「大閱，簡車馬也」，是簡、閱同義。又高誘注《淮南》云：「閱，總也。」《越語》范子曰：「唯地能包萬物以為一。」《說卦》云「坤以藏之」，是閱藏萬物，故以簡能也。陽用陰精，故曰知；陰用其形，故曰能也。

The annotation starts from "que ran" to "yi ye." The "Great Treatise" says, "The Qian trigram, clearly shows the easy way to people." Yu Fan comments that the yang line in the first position is hidden and not used, remaining firm and self-restrained, not striving for anything, not changing its principles due to the world, and not moved by fame or success. Therefore, it shows people the easy way. Because it is firm and does nothing, it can "know through ease." The "Broad Meaning" says, "Jian means to review." In the sixth year of Duke Huan's reign, the "Zuo Zhuan" says, "A great review is to examine chariots and horses," showing that "jian" and "yue" have the same meaning. Gao You's annotation of the "Huainanzi" also says, "yue means to collect together." In the "Guoyu · Yueyu," Fan Li says, "Only the earth can contain all things as one," and the "Shuogua" says, "Kun conceals them," which means to collect and store all things, so Kun "can act through simplicity." Yang uses the subtle essence without form, so it is called "knowing" (to govern); Yin uses the tangible substance, so it is called "ability" (to accomplish things).

陽唱陰和，故從謂從陽。隱以之顯，故易知；靜而從陽，故易從。親謂陰陽相應，乾易知則坤來承乾，故有親。五多功，坤易從，故乾五據坤則有功。陰承陽則順，故可久，坤「用六，利永貞」是也；陽據陰則盛，故可大，陽稱大也。《乾鑿度》坤二為君子，乾五為聖人，今皆稱賢人者，乾二升坤五，坤五降乾二，由不正而變之正，故稱賢人也。

Yang initiates and Yin responds in harmony, so the commentary says "from" refers to following Yang. Moving from subtle to prominent, this is why it is easy to understand; being quiet and following Yang makes it easy to be obeyed. "Qin" refers to the mutual correspondence between Yin and Yang: When Qian is easily known, Kun comes to support it, hence the attachment. The Great Treatise says "the fifth line brings many achievements." Since Kun is easily compliant, the fifth line of Qian occupies Kun, thus establishing achievements. Yin supporting Yang shows flexibility, hence it can endure; the hexagram of Kun says "using six, it is advantageous to maintain sincerity forever," which expresses this meaning. Yang occupying Yin brings grandeur, hence it can be vast. Yang is inherently called "great." The "Qian Zao Du" refers to Kun's second line as a gentleman and Qian's fifth line as a sage, but here they are all called "virtuous persons," because the second line of Qian rising to the fifth line of Kun and the fifth line of Kun descending to the second line of Qian both represent moving from the uncorrected to the correct, still in the process of cultivation, hence they are called virtuous persons.

「乾以日新為德，坤以富有為業」，姚信義也。《繫下》云：「富有之謂大業，日新之謂盛德。」彼注云：「乾為德，兼坤則盛矣；坤為業，承乾則大矣。」窮神知化謂之盛德，陽吉陰凶謂之大業，而皆屬之二五，故云賢人之德，賢人之業也。天地之德謂易簡也。

"Qian embodies the virtue of constant renewal, and Kun embodies the achievement of abundance," according to Yao Xin. The "Great Treatise" states, "Abundance is called great achievement, and constant renewal is called supreme virtue." Yu Fan's commentary on these two sentences says: Qian represents virtue, and when combined with Kun, it is called "supreme"; Kun represents achievement, and when it follows Qian, it is called "great." Investigating the profound and understanding change is called supreme virtue; the principle of yang being auspicious and yin being ominous, with both creation and destruction present, is called great achievement. All these belong to the second and fifth lines, hence they are referred to as "the virtue of the virtuous person" and "the achievement of the virtuous person." The virtue of heaven and earth refers to "simplicity and ease."

「易說」者，《乾鑿度》文。「一名」者，一字也，古曰名，今曰字。鄭《易贊》曰：「易一名而含三義：易簡一也，變易二也，不易三也。」易者，易簡也；變易者，天地之合也；不易者，天地之別也。易簡，天地之德，故云易者以言其德也。精，精微也。無門，言尚渾淪未有門可出也。《下傳》云「藏諸用」，翼奉解云「露之則不神」，故藏神藏於內。無內，言小也。光明，虛無也，道無不通，故光明四通。佼，健也，乾健而易，故佼易立節也。「無思無為，感而遂通天下之故」，是虛無感動也。「誠者，天之道」，故至誠。「乾其靜也專」「坤退藏於密」，是專密之義。皆易簡之德，故云此其易也。

The quoted passage "Easy Sayings" comes from the "Qian Zao Du." "One name" refers to a single character; ancient people called it "ming," while modern people call it "zi." Zheng Xuan's "Yi Zan" says that the character "Yi" contains three layers of meaning: simplicity and ease as the first, change as the second, and constancy as the third. "Yi" means "easy and simple," "change" refers to the union of heaven and earth, and "constancy" refers to the distinction between heaven and earth. "Easy and simple" is the virtue of heaven and earth, so it is said "Yi refers to its virtue." "Jing" means subtle and refined; "wu men" means it is still in a state of undifferentiated unity, with no entrance or exit. The "Xici Xia" speaks of "concealing its use," and Yi Fu explains that "when it is revealed, it is no longer mysterious," so the divine and bright are hidden within. "Wu nei" describes its subtlety to the point where there is no interior to point to. "Guangming" refers to emptiness and nothingness, the Dao that is everywhere, thus shining brightly in all directions. "Jiao" means strong and vigorous; Qian is strong and easy, thus strong, vigorous, and capable of establishing order. The "Xici Shang" says "without thought, without action, still and unmoving, yet responsive to all things and understanding the causes of the world," which is exactly "emptiness and responsiveness." The "Zhongyong" says "cheng is the way of heaven," so it is said "ultimate sincerity." The "Xici Shang" says "when Qian is still, it is focused," and the "Xici Shang" also says "(the sage) retreats into secrecy" while Kun is about concealment, which is the meaning of "focused and secret." All these belong to the virtue of easy and simple, so it is said "this is its easy nature."

「太易者未見氣也，太初者氣之始也」，故云變易者其氣。乾二五之坤，坤二五之乾，始而亨也，亨者通也，故天氣不變，不能通氣。五行謂五氣也。迭，更也，更相終始，故云迭終。《五行休王論》曰：「立春乾廢，立夏艮廢，立秋巽廢，立冬坤廢。」故四時更廢也。此變易之義也。不易者其位，謂陰陽貴賤之位。天在上，地在下，此陰陽之位也；君南面，臣北面，父坐子伏，此貴賤之位也。皆不易之義，是易有此三義也。

"The stage of Taiyi is before the qi has even appeared, and the stage of Taichou is when the qi begins to arise." Therefore, "bianyi" refers to the movement of qi. The second and fifth lines of Qian move into Kun, while the second and fifth lines of Kun move into Qian, which represents the transition from "beginning" to "smoothness." "Heng" means communication, so if the qi of heaven and earth does not change, they would not be able to communicate with each other. "Wuxing" refers to the five types of qi. "Die" means alternation, and since the five types of qi alternate between beginning and end, it is said "die zhong." The "Discourse on the Rest and Prosperity of the Five Phases" states that in the beginning of spring, Qian is exhausted; in the beginning of summer, Gen is exhausted; in the beginning of autumn, Xun is exhausted; and in the beginning of winter, Kun is exhausted. Therefore, the four seasons alternate in their rise and decline. This is the meaning of "bianyi." "Buni" refers to the fixed positions, indicating the positions of yin and yang and the hierarchy of importance. Heaven is always above, and earth is always below, which represents the positions of yin and yang; the king faces south, while ministers face north, and fathers sit while children kneel, which represents the hierarchy of importance. These are all unchangeable principles. The "Book of Changes" contains these three meanings.

○「易簡」至「舉矣」○易簡，一也，亦中也，以一持萬，故立中和之本，天下之理得之為德也。易謂坎離，《參同契》文，謂坎五離二也。「陽成位於五，五為上中；陰成位於二，二為下中」，荀義也。一即中也，坎離天地之心，二五天地之中，坎五離二成位於上下之中，故云而易成位乎其中矣。二五為中，相應為和，故云天地之中和。《中庸》曰：「致中和，天地位焉，萬物育焉。」此既濟之事。三義謂天地之別、天地之合、天地之德也。首陳三義而終之以既濟，既濟即天地之中和，此皆易之大義，故云易之大義舉矣。

The passage from "Easy and Simple" to "It is fully explained" states that "Easy and Simple" is "One," which is also "Center." By using one to encompass all things, it establishes the fundamental principle of harmony and balance, and when the principles of the world are realized, they become virtue. "Easy" refers to Kan and Li, as mentioned in the "Compendium of the Three," where Kan is located at position five and Li at position two. "Yang is established at position five, which is the center of the upper trigram; Yin is established at position two, which is the center of the lower trigram," according to Xun Shuang. "One" is "Center": Kan and Li are the hearts of heaven and earth, and positions two and five are the centers of heaven and earth. Since Kan is at position five and Li at position two, they are precisely located at the central positions of upper and lower, thus it is said, "Easy is established in the center." Positions two and five being in the center and corresponding to each other signify harmony, hence it is called "the harmony of heaven and earth." The "Doctrine of the Mean" says, "Achieving the center and harmony, heaven and earth are in their proper places, and all things flourish," which is precisely what the hexagram "Completion" achieves. The term "three meanings" refers to the distinction of heaven and earth, their union, and their virtue. The "Great Treatise" begins by explaining these three layers and finally concludes with "Completion," which represents the harmony of heaven and earth. These are the great principles of the "Book of Changes," hence it is said, "The great principles of the Book of Changes are fully explained."

聖人設卦。注：聖人謂庖犧。觀象繫辭焉而明吉凶悔吝。注：謂文王也。八卦以象告，故觀象而繫辭。剛柔相推而生變化。注：六爻之剛柔也。一往一來曰推，剛推柔生變，柔推剛生化。是故吉凶者失得之象也。注：吉則象得，凶則象失。悔吝者憂虞之象也。注：悔則象憂，吝則象虞。變化者進退之象也。注：陽變為進，陰化為退。剛柔者晝夜之象也。注：乾剛為晝，坤柔為夜。六爻之動三極之道也。注：極，中也。三極謂天地人，民受天地之中以生，故稱三極。六爻兼三才而兩之者，故六爻之動，三極之道。

The Great Treatise says, "The sage set up the trigrams" — note: this sage refers to Fuxi. The Great Treatise also says, "Observing the phenomena and attaching words to them clarifies the meanings of good fortune, regret, and hardship" — note: this refers to King Wen. The eight trigrams use images to enlighten people, so one must observe the images and attach words to them. The Great Treatise says, "Hardness and softness interact to produce change" — note: this refers to the yin and yang lines in the six lines. One movement forward and one backward is called "pushing"; hardness pushing softness produces "change," while softness pushing hardness produces "transformation." The Great Treatise says, "Therefore, good fortune and misfortune are the images of gain and loss" — note: good fortune symbolizes gain, while misfortune symbolizes loss. The Great Treatise says, "Regret and hardship are the images of worry and anxiety" — note: regret symbolizes worry and fear, while hardship symbolizes doubt and hesitation. The Great Treatise says, "Change is the image of advancing and retreating" — note: the change of yang is advancing, while the transformation of yin is retreating. The Great Treatise says, "Hardness and softness are the images of day and night" — note: Qian (Heaven), which is hardness, represents day, while Kun (Earth), which is softness, represents night. The Great Treatise says, "The movement of the six lines embodies the principles of the three elements" — note: "extreme" refers to the center; the three extremes refer to heaven, earth, and humanity. Humanity receives the central energy from heaven and earth, so they are collectively called the three extremes. The six lines incorporate the three elements, each represented by two lines, so the movement of the six lines truly reflects the principles of the three extremes.

是故君子所居而安者易之象也。注：君子謂文王。謂乾五之坤成坎月離日，日月為象。大有通比，比艮為居，坤為安，故居而安者易之象也。舊讀象誤作厚，或作序，非也。所變而翫者爻之辭也。注：爻者言乎變者也。翫，習也。謂乾五之坤，坤五動則觀其變。舊作樂，字之誤。

The Great Treatise says, "Therefore, the gentleman finds peace in the dwelling of the Book of Changes." Here, the term "gentleman" refers to King Wen. The fifth line of Qian moves into Kun, forming Kan (moon) and Li (sun), which are the heavenly images of the sun and moon. The transformed hexagrams of Dàyǒu and Bǐ are mutually complementary. Bǐ has Gen (mountain) representing dwelling and Kun (earth) representing peace, so the gentleman finds peace in his dwelling, relying on the images of the Book of Changes. Old versions mistakenly read "image" as "thickness" or "sequence," both of which are incorrect. The Great Treatise also says, "What is played with is the words of the lines." This refers to the fact that "line" signifies change, and "play with" means to study and practice. When the fifth line of Qian moves into Kun, the movement of the fifth line of Kun can be observed. Old versions mistakenly wrote "change" as "pleasure," which is a clerical error.

是故君子居則觀其象而翫其辭。注：謂乾五動成大有，以離之目觀天之象，兌口翫習所繫之辭，故翫其辭。動則觀其變而翫其占。注：謂觀爻動也。以動者尚其變，占事知來，故翫其占。是以自天右之吉無不利。注：謂乾五變之坤成大有，有天地日月之象。文王則庖犧亦與天地合德，日月合明，天道助順，人道助信，履信思順，故自天右之吉無不利也。

The Great Treatise says, "Therefore, the gentleman, when at rest, observes its images and plays with its words." This refers to the fifth line of the Qian hexagram moving to form the Dàyǒu hexagram. Using the image of the Li hexagram, which represents the eye, to observe the image of Heaven, and using the image of the Dui hexagram, which represents the mouth, to repeatedly recite the words attached to the hexagram, hence it is said, "plays with its words." The Great Treatise also says, "When in motion, observe its changes and play with its divination." This refers to observing the movement of the lines. The Great Treatise says, "Those who act are concerned with change," because divination can foresee the future, hence it is said, "plays with its divination." The Great Treatise says, "Thus, Heaven aids it, and there is no disadvantage." This refers to the fifth line of the Qian hexagram changing to enter the Kun hexagram to form the Dàyǒu hexagram, which contains the images of Heaven, Earth, Sun, and Moon. King Wen followed the example of Fuxi, aligning with Heaven and Earth in virtue, and with the Sun and Moon in brightness. Heaven aids those who follow the way, and humanity aids those who are trustworthy. King Wen practiced sincerity and constantly thought of following the way, so Heaven aided him, resulting in auspiciousness and no disadvantage.

疏：「聖人謂庖犧」○庖犧作八卦，故聖人謂庖犧。○「謂文王繫辭」○《繫下》曰：「易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？」《帝王世紀》曰：「文王在羑里演六十四卦，著七八九六之爻，謂之《周易》。」「八卦以象告」，《下繫》文。觀卦之象而繫之辭，謂六十四卦之辭也。俗本脫「悔吝」，今從虞氏。

The commentary says: the note "the sage refers to Paoxi" — since Paoxi drew the eight trigrams, the term "sage" in the text refers to Paoxi. The note "referring to King Wen's Great Treatise" — the "Great Treatise" states: the emergence of the Book of Changes was roughly during the late Shang dynasty and the rise of the Zhou dynasty. It was roughly during the time of King Wen and King Zhou. The "Imperial Chronology" says: King Wen was imprisoned in Youli and there he deduced the sixty-four trigrams, marking the numbers seven, eight, nine, and six for the lines, and called it the "Book of Changes" by the Zhou. "The eight trigrams use images to convey meaning" is a statement from the "Great Treatise." Observing the images of the trigrams and attaching statements to them refers to the sixty-four trigrams' line statements. The common version of the text omits the words "regret and hesitation," but Hui Dong restored them according to Yu Fan's version.

○「六爻」至「生化」○上言象謂三才之象，此言剛柔相推，發揮於剛柔而生爻，故知六爻之剛柔也。「一往一來曰推」，何休義也。《繫下》曰：「日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。」故知一往一來曰推也。陽稱變，陰稱化，陽來陰往則剛推柔生變，陰來陽往則柔推剛生化也。此虞義也。文王觀爻之變化而繫之辭，亦謂吉凶悔吝之辭也。

The text from "Six Lines" to "Transformation and Generation" explains that the "image" mentioned earlier refers to the images of heaven, earth, and humanity. Here, the phrase "yin and yang interact" refers to the idea in "Discourse on the Trigrams" that yin and yang generate lines through their interaction. Therefore, it is determined that this refers to the yin and yang of the six lines, rather than the images of the three elements. "One movement and one return is called 'push'" is an explanation by He Xiu, a scholar of the "Gongyang" school from the Eastern Han dynasty. The "Xici" lower text says, "When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other and light is generated; when cold goes, heat comes; when heat goes, cold comes. Cold and heat push each other and the year is completed." From this, it is known that one movement and one return is called "push." Yang is called "change," and yin is called "transformation." When yang comes and yin goes, it is the hard pushing the soft to produce change; when yin comes and yang goes, it is the soft pushing the hard to produce transformation. This is Yu Fan's explanation. King Wen observed the changes of the lines and attached the text, and what he attached was precisely statements about fortune, misfortune, regret, and hardship.

○「吉則」至「象失」○此虞義也。失得謂得位失位也。○「悔則」至「象虞」○此虞義也。悔者憂之象，既憂之則悔亡矣；吝者虞之象，不虞度則吝生矣。○「陽變」至「為退」○此荀義也。《乾鑿度》曰：「陽動而進，陰動而退。」故陽變為進，陰化為退也。○「乾剛」至「為夜」○此荀義也。「乾剛坤柔」，《雜卦》文。乾陽為晝，坤陰為夜。在納甲，十五乾盈甲為晝，三十陽滅藏為夜；在消息，復至乾為晝，姤至坤為夜也。

The commentary from "Ji Ze" to "Xiang Shi" uses Yu Fan's interpretation: what is meant by loss and gain refers to a yao being in its proper position or not. The commentary from "Hui Ze" to "Xiang Yu" also follows Yu Fan's view: regret is the image of anxiety and fear; once one is anxious and fearful, regret disappears; hardship is the image of doubt and hesitation; if one does not foresee in advance, doubt arises. The commentary from "Yang Bian" to "Wei Tui" uses Xun Shuang's interpretation: the "Gan Zao Du" says "Yang moves forward and advances, Yin moves and retreats," so the change of Yang is advancement, and the transformation of Yin is retreat. The commentary from "Qian Gang" to "Wei Ye" also comes from Xun Shuang: "Qian is strong and Kun is gentle" is a saying from the "Za Gua Zhuan." Qian belongs to Yang and represents day, while Kun belongs to Yin and represents night. According to the Najia system, on the fifteenth day, the Qian trigram fills the moon, which is day; on the thirtieth day, the sunlight disappears and it becomes night. According to the twelve messages, from the hexagram "Fu" up to "Qian" represents day, while from "Gou" up to "Kun" represents night.

○「極中」至「之道」○《鴻範》曰：「建用王極。」《周禮》「設官分職以為民極」，鄭氏皆訓為中。三極，鄭、陸謂三才，故云天地人也。知三極為天地人者，《周書·小開武》曰：「三極：一維天九星，二維地九州島，三維人四。」虞亦以三極為三才也。「民受天地之中以生」，成十三年《春秋傳》文。以五行言則五六為天地之中，以遘復言則二至為天地之中，以四時言則春秋為天地之中，以爻位言則二五為天地之中。民受之以生，故稱三極。天有三才，以地兩之為六書，故云六爻兼三才而兩之者也。陸績曰：「天有陰陽二氣，地有剛柔二性，人有仁義二行，故六爻之動，三極之道。」此據《說卦》為言，義亦同也。

The passage from "Extreme Center" to "the Way" says: The Book of Documents, Hongfan states, "Establish the Great Center," and the Rites of Zhou says, "Set up officials and assign duties to serve as the people's center." Zheng Xuan interprets "center" as "middle." "Three Centers" are considered by Zheng Xuan and Lu Ji to be the Three Elements, so the commentary refers to heaven, earth, and humanity. The determination that the Three Centers are heaven, earth, and humanity is based on the Yizhou Shu, Xiaokaiwu, which states: the Three Centers are first the nine stars in the sky, second the nine states on earth, and third the four assistants in human society. Yu Fan also interprets the Three Centers as the Three Elements. The phrase "people receive the middle from heaven and earth to be born" is from the Zuo Zhuan of Chenggong Thirteenth Year. From the Five Phases theory, five and six are in the middle, representing the middle of heaven and earth; from the Guo and Fu hexagrams, the summer solstice and winter solstice are the middle of heaven and earth; from the four seasons, the vernal equinox and autumnal equinox are the middle of heaven and earth; from the yao positions, the second and fifth lines are the middle of heaven and earth. Humans receive this "middle" to be born, so they are called the Three Centers. Heaven has the Three Elements, and when paired with earth, they form two, totaling six lines, so it is said that the six yao lines are derived from the Three Elements, each represented by two yao lines. Lu Ji says: heaven has yin and yang, earth has hardness and softness, and humans have benevolence and righteousness, so the movement of the six yao lines reflects the Way of the Three Centers. This is based on the Shuigua, and the meaning is consistent with the previous explanation.

○「君子」至「非也」○此虞義也。君子通於聖人，文王演易，故君子謂文王。乾五變之坤成大有，大有通比，有坎離象，故坎月離日。日月在天成八卦象，故日月為象。文王演易而繋象辭，故居而安者易之象也。舊讀象作厚，厚字無說；俗本作序，虞皆不用，故云非也。

The annotation from "junzi" to "fei ye" uses Yu Fan's interpretation: the term "junzi" can refer to the sage, and since King Wen compiled the Zhou Yi, the annotation uses "junzi" to refer to King Wen. The fifth line of Qian changes into Kun to form Dàyǒu. Dàyǒu is in mutual communication with Bi, and the hexagram contains the images of Kan and Li. Therefore, Kan represents the moon and Li represents the sun. The sun and moon in the sky form the images of the eight trigrams through the waxing and waning of the moon, so the sun and moon are called "xiang." King Wen compiled the Zhou Yi and attached the images, so the junzi's daily life is peaceful, relying on the images of the Yi. The old version reads "xiang" as "hou," which does not make sense. The vulgar version reads it as "xu," but Yu Fan does not adopt either, so Hui Dong says both are incorrect.

○「爻者」至「之誤」○此虞義也。爻謂九六，九六相變，故爻者言乎變者也，謂三百八十四爻之辭也。《說文》曰：「翫，習厭也。」故云翫習也。乾五之坤失位當變，故坤五動則觀其變。舉一爻而三百八十四爻之辭可知也。俗本變作樂，虞所不用，故云字之誤也。

The passage from "Yao Zhe" to "Zhi Wu" also uses Yu Fan's interpretation: "Yao" refers to the two types of lines, nine and six, which alternate with each other. Therefore, the "Great Treatise" says "Yao means speaking of change," referring to the line statements of the 384 yao. The "Shuo Wen" says "Wan means to practice until tired," so the commentary explains "Wan" as "practice." After the fifth line of Qian enters Kun, it loses its proper position and should change, so when the fifth line of Kun moves, its change should be observed. By taking one yao as an example, the examples of the 384 yao statements can be inferred by analogy. Common versions take the character "bian" as "le," but Yu Fan does not adopt this, saying it is a mistake in the character form.

○「謂乾」至「其辭」○此虞義也。乾五之坤成大有，大有上離下乾，離為目，乾為天，故以離目觀天之象，謂天三爻之象。五又體兌，兌為口，又兌以朋友講習，故以兌口翫習所繫之辭也。○「謂觀」至「其占」○此虞義也。乾五之坤，坤五動，故謂觀爻動也。九六發動揮變，故以動者尚其變。乾以知來，乾動成離，占事知來，故翫其占，謂翫三百六十四爻吉凶悔吝之占辭也。

The commentary from "Wèi Qián" to "qí cí" is based on Yu Fan's interpretation: the fifth line of Qian enters Kun to form Dàyǒu. The upper trigram of Dàyǒu is Li, and the lower trigram is Qian. Li represents the eye, and Qian represents Heaven, so it is said that the eye of Li is used to observe the image of Heaven—referring to the image shown by the third line of the lower trigram Qian. The fifth line is also within the interacting trigram Dui, which represents the mouth. The "Great Image" of Dui says "the gentleman uses friendship to study and discuss," so it is said that the mouth of Dui is used to repeatedly recite the words connected to the text. The commentary from "Wèi Guān" to "qí zhàn" also comes from Yu Fan: the fifth line of Qian enters Kun, and the fifth line of Kun follows and moves, so it is said that one observes the movement of the lines. The lines of nine and six, once activated, produce various changes, so the "Great Treatise" says "those who move value change." Qian can foresee the future; when Qian moves once it becomes Li, so when questioning about matters, one can foresee the future, hence "wán qí zhàn," meaning to repeatedly ponder the divinatory statements of the lines regarding fortune, regret, and hardship.

○「謂乾」至「利也」○此虞義也。乾五之坤成大有，大有乾為天，離為日，比坤為地，坎為月，故有天地日月之象。文王則庖犧亦有聰明睿知神武之德，故與天地合德，日月合明。乾坤坎離反覆不衰，故自天右之吉無不利。「天道助順」以下，《上繫》文也。

The annotation from "Wèi Qián" to "lì yě" uses Yu Fan's interpretation: The fifth line of Qian enters Kun to form the hexagram Dàyǒu. In Dàyǒu, Qian represents Heaven and Li represents the sun; the hexagram Bi, which is in correspondence with Dàyǒu, has Kun representing Earth and Kan representing the moon. Therefore, the hexagram contains the images of Heaven, Earth, sun and moon. King Wen followed the pattern of Fuxi, possessing the virtues of wisdom, intelligence, and divine strength without resorting to violence. Thus, he was able to harmonize with Heaven and Earth in virtue, and with the sun and moon in brightness. The hexagrams Qian, Kun, Kan, and Li, when reversed or inverted, retain their essence and their principles remain unimpaired. Therefore, it is said that Heaven supports him, bringing auspiciousness and benefiting all things. The passage "Tiāndào zhù shùn" and following comes from the Great Treatise.

彖者言乎象者也。注：在天成象，彖說三才，故言乎象者也。爻者言乎變者也。注：爻有六畫，謂九六相變，故言乎變者也。吉凶者言乎其失得也。注：得正言吉，失正言凶。悔吝者言乎其小疵也。注：疵，瑕也；小猶介也。無咎者善補過也。注：失位為咎，變之正，故善補過。孔子曰：「退思補過。」

The Great Treatise says, "The彖 (tuan) refers to the expression of images." - Note: The sun and moon in the sky form images, and the彖 commentary summarizes the meaning of the three elements of a hexagram, so it speaks of images. The Great Treatise says, "The爻 (yao) refers to change." - Note: A hexagram has six lines, and the numbers nine and six alternate, so it speaks of change. The Great Treatise says, "Good fortune and misfortune refer to their gains and losses." - Note: If a line is in its proper position, it is considered good fortune; if it is not, it is considered misfortune. The Great Treatise says, "Regret and hesitation refer to minor flaws." - Note: "Flaw" means a blemish, and "minor" is like "intermediate" (meaning slight). The Great Treatise says, "No blame refers to the ability to correct mistakes." - Note: Losing one's proper position is considered blame, but if it changes once and returns to the correct position, it is considered skillful in correcting mistakes. Confucius said, "Reflecting on past actions to correct mistakes."

是故列貴賤者存乎位。注：五貴二賤。齊小大者存乎卦。注：齊猶正也。陽卦大，陰卦小，卦列則小大分，故曰齊小大者存乎卦。辯吉凶者存乎辭。注：辯，別也。陽吉陰凶，繫辭焉而明吉凶，故辯吉凶者存乎辭。

The Great Treatise says, "Therefore, the distinction of honor and humility lies in position"—note: five is尊贵, two is卑贱. The Great Treatise says, "The distinction of small and great lies in the hexagram"—note: "齐" is like "正" (to regulate). Yang hexagrams are great, Yin hexagrams are small; among the sixty-four hexagrams, small and great are clearly distinguished, so to regulate small and great one looks at the hexagram. The Great Treatise says, "The distinction of good and evil lies in the words"—note: "辩" means to distinguish. Yang represents good, Yin represents evil; the sage attaches words to explain good and evil, so to distinguish good and evil one looks at the words.

憂悔吝者存乎介。注：介，纖也。纖介不正，悔吝為賊，故憂悔吝者存乎介。震無咎者存乎悔。注：震，動也。「有不善未嘗不知，知之未嘗復行」，「無咎者善補過」，故震無咎者存乎悔。是故卦有小大，辭有險易，辭也者各指其所之。注：陽易指天，陰險指地，聖人之情見乎辭，故各指其所之。

The Great Treatise says, "Those who feel anxiety and regret are found in the subtle." - Note: "Subtle" refers to something fine and minute. When there is an error in the minute details, regret and anxiety come like thieves taking advantage of the gap, so one must be careful in the subtle aspects. The Great Treatise also says, "Those who are free from blame are found in regret." - Note: "Zhen" means movement. Confucius praised Yan Hui, saying, "He never failed to recognize his faults, and once he recognized them, he never repeated them." The Great Treatise also says, "Being free from blame means being good at making up for mistakes." Therefore, to achieve freedom from blame, one must be stirred up and strive, and the key lies in knowing regret. The Great Treatise says, "Therefore, hexagrams have small and great ones, and phrases have easy and dangerous ones. Phrases, in short, each point to their respective destinations." - Note: Yang is smooth and points to heaven, while Yin is dangerous and points to earth. The sentiments of the sage are expressed in words, so each phrase points clearly to its destination.

疏：「在天」至「者也」○此虞義也。彖說三才謂天三爻。○「爻有」至「者也」○此虞義也。六畫稱爻，爻之九六陰陽相變，故言乎變。○「得正」至「言凶」○此虞義也。○「疵瑕」至「介也」○疵瑕，馬義也。下云「憂悔吝者存乎介」，介，纖介，故云小猶介也。疵雖小猶當慎之，故云悔吝者憂虞之象也。

The commentary from "In Heaven" to "also" uses Yu Fan's interpretation: the hexagram's general statement refers to the three elements, here specifically referring to the three lines of the upper trigram representing the heavenly position. The commentary from "A yao has" to "also" is also Yu Fan's view: all six lines are called yao, and yao are divided into nine and six, with yin and yang alternating, so it is said to discuss change. The commentary from "Achieving the correct position" to "speaking of misfortune" is also from Yu Fan. The commentary from "defects" to "small" treats "cī" as "xiá," which is Ma Rong's view. The following text says "grief and regret arise from the smallest things," where "jiè" means minute and slight, so the commentary says "small" is like "jiè." Although defects are minor, they still should not be neglected, hence the previous text says "grief and regret are the signs of worry and anxiety."

○「失位」至「補過」○此虞義也。王弼《略例》曰：「凡言無咎者，本皆有咎者也，防得其道，故得無咎。」咎在失位，故云失位為咎；變而之正，猶過而能改，故云善補過。「孔子曰：退思補過」，《孝經》及宣十二年《春秋傳》文。

The commentary from "loss of position" to "correcting mistakes" follows Yu Fan's interpretation. Wang Bi's "Outline of the Zhou Changes" states: whenever the line statements mention "no blame," they originally involve blame, but due to proper precautions, they result in no blame. The origin of blame lies in losing position, so the commentary says losing position is the source of blame; once it changes to the correct position, it is like having a mistake that is corrected, hence it is said "good at correcting mistakes." The phrase "Confucius said: reflect on one's actions and correct mistakes" is found in the "Chapter on Serving the Sovereign" of the "Book of Filial Piety," and it is also cited in the "Zuo Zhuan" for the twelfth year of Duke Xuan Gong.

○「五貴二賤」○上傳「卑高以陳，貴賤位矣」，虞注云「乾高貴五，坤卑賤二」，謂九五六二也。貴賤之義不一：若陽貴陰賤，則爻在下者亦得言貴，如《屯》初九傳曰「以貴下賤，大得民也」，謂初得坤民，是以陽爻為貴也；若陽而無德，雖居正位，翻蒙賤稱，故《頤》初九傳曰「觀我朵頤，亦不足貴」是也。

The annotation "five is noble, two is base" refers to the statement in the Great Treatise above, which says "the low and high are arranged, and the noble and base are established." Yu Fan explains, "Heaven is high, so the fifth line is noble; Earth is low, so the second line is base," referring to the fifth line and the second line. However, the meaning of noble and base is not limited to this interpretation: if we divide based on the principle that yang is noble and yin is base, then a yang line in a lower position can also be considered noble. For example, in the hexagram Zun (屯), the annotation of the initial line says, "Using nobility to humble the base, one gains the support of the people," meaning that the initial line, which represents the yang line, gains the people represented by the Earth trigram. This is an example of considering the yang line as noble. Conversely, if a yang line lacks virtue, even if it occupies a proper position, it may still be called "base." For example, in the hexagram Yi (颐), the annotation of the initial line says, "Observing my blooming face, it is still not noble," which illustrates this situation.

若本皆陽位則上貴下賤，如三為下體之君，對五而言亦為賤，故《下傳》云「三多凶，五多功，貴賤之等」是也。今傳云存乎位，則不專指爻之貴賤，但卦以二五為主，五陽為貴，又在君位；二陰為賤，又在臣位，故云五貴二賤也。

If two lines originally belong to the yang position, then the one above is considered noble and the one below is considered humble: for example, the third line is the main line of the lower trigram and could be called the ruler, but when compared with the fifth line, it is still considered humble. Therefore, the Great Treatise says, "The third line is often凶 (dangerous), the fifth line is often功 (achievements), this is the distinction between nobility and humility." This is exactly the reasoning behind this. Now the Great Treatise says, "The distinction of nobility and humility depends on position," indicating that it is not solely about the nobility or humility of a single line. Rather, within a hexagram, the second and fifth lines are the main ones. The fifth line is a yang line and is considered noble, and it also holds the position of the ruler; the second line is a yin line and is considered humble, and it also holds the position of the minister. Therefore, the commentary summarizes this as "the fifth line is noble, the second line is humble."

○「齊猶」至「乎卦」○此王肅義也。《詩·小宛》曰：「人之齊聖。」毛傳云：「齊，正也。」陽大陰小，故陽卦大，陰卦小。陳列卦象有小有大，以六十四卦言之，則陽息為大，陰消為小。如《臨》，陽息之卦，「臨者，大也」，是臨為大卦也。。陰消之卦，「小利貞」，是為小卦也。《泰》「小往大來」，泰為大卦；《否》「大往小來」，否為小卦。如此之類不可悉舉。又《小畜》《大畜》《小過》《大過》《大有》《大壯》諸卦，皆以大為陽，小為陰，正其小大截然不紊，故云齊小大者存乎卦也。

The commentary from "Qi You" to "Hu Gu" uses Wang Su's interpretation. The "Book of Songs, Xiao Ya, Xiao Wan" contains "Ren Zhi Qi Sheng," where Mao's transmission explains "Qi" as "Zhen" (correct). Yang is great and Yin is small, so Yang hexagrams are great and Yin hexagrams are small. Once the hexagram images are arranged, they have both small and great ones: among the sixty-four hexagrams, those with growing Yang energy are great, and those with retreating Yin energy are small. For example, the hexagram "Lin" is one of Yang's increasing hexagrams, and the "Xu Gu" says "Lin is great," showing that "Lin" is a great hexagram; (the original text here is missing a hexagram name, which should be "Dun") is a hexagram of Yin's decline, and its hexagram statement says "small benefit of uprightness," showing it is a small hexagram. The hexagram "Tai" says in its hexagram statement "small going away, great coming in," so "Tai" is a great hexagram; the hexagram "Pi" says in its hexagram statement "great going away, small coming in," so "Pi" is a small hexagram. There are many such examples. In addition, the hexagrams "Xiao Xu," "Da Xu," "Xiao Guo," "Da Guo," "Da You," and "Da Zhuang" also use "Da" to refer to Yang and "Xiao" to refer to Yin. Therefore, the distinction between small and great is clear and precise, so determining small and great depends on the hexagram.

○「辯別」至「乎辭」○辯別，虞、董、姚義也。陽生故吉，陰殺故凶，聖人繫辭於各爻之下以明吉凶，故云辯吉凶者存乎辭也。○「介纖」至「乎介」○介纖，虞義也。「纖介不正，悔吝為賊」，《參同契》文，彼正用傳義，故引之。○「震動」至「乎悔」○此虞義也。復時坤亂於上，故有不善；復以自知，故未嘗不知，知之未嘗復行也。

The commentary from "辩别" to "乎辞": Taking "辩" as "别" is the view shared by Yu Fan, Dong Yu, and Yao Xin. Yang represents generation, hence it is auspicious; Yin represents destruction, hence it is inauspicious. The sage attached words to each line to indicate auspiciousness and inauspiciousness, so to distinguish auspiciousness and inauspiciousness, one must look at the words. The commentary from "介纤" to "乎介": Taking "介" as "纤" is Yu Fan's view. "Fibers and minute things not in order bring regret and misfortune" comes from the "Zhou Yi Cang Tong Qi." Wei Boyang's statement directly follows the meaning from the "Great Treatise," so Hui Dong cited it as evidence. The commentary from "震动" to "乎悔": Using Yu Fan's view: When the "Fu" hexagram has one yang line emerging at the beginning, the five yin lines above still disturb, hence it is said "there is something not good." However, the "Fu" hexagram is capable of self-examination, hence it "has never failed to know" the bad; once it knows, it "has never failed to act again."

○「陽易」至「所之」○此虞義也。卦有大小，承上「齊大小者存乎卦」言也；辭有險易，承上「辯吉凶者存乎辭」言也。京氏云：「易，善也；險，惡也。」乾為善，故陽易指天；坤為惡，故陰險指地。「聖人之情見乎辭」，《下傳》文。《太玄》曰：「辭以覩乎情。」謂善惡之辭也。之謂升降往來，指天辭易，指地辭險，故各指其所之也。

The annotations from "Yang Yi" to "Suo Zhi" use Yu Fan's interpretation: "A hexagram has small and great" follows the previous statement "The distinction of small and great lies in the hexagram." "The words have easy and difficult" follows "The distinction of good and evil lies in the words." Jing Fang says: "Yi" is good, "Xian" is evil. Qian represents good, so "Yi" belongs to yang and points to heaven; Kun represents evil, so "Xian" belongs to yin and points to earth. "The feelings of the sage are revealed in the words" is a saying from the "Great Treatise Below." Yang Xiong's "Tai Xuan" also says "Words reveal feelings," referring precisely to the words of good and evil. "Zhi" refers to the movement and change of the lines: those pointing to heaven have smooth words; those pointing to earth have difficult words. Therefore, each sentence of the words indicates its direction.

易與天地準，故能彌綸天下之道。注：準，同也。彌，大；綸，絡也。謂易在天下包絡萬物，「以言乎天地之間則備矣」，故與天地準也。仰以觀於天文，俯以察於地理。注：陽動於上以成天文，陰動於下以成地理。

The Great Treatise says, "The Book of Changes is in harmony with heaven and earth, thus it can encompass the principles of the universe." The note explains, "Zhuon means to be equal to, Mi means to be vast, and Lun means to envelop." This means the principles of the Book of Changes envelop the world and embrace all things. The Great Treatise also says, "By looking up to observe the celestial phenomena and looking down to examine the terrestrial features," the note explains that the movement of yang energy above creates the brilliance of heaven, while the movement of yin energy below creates the order of the earth.

是故知幽明之故，原始反終，故知死生之說，精氣為物，游魂為變。注：幽明，雌雄也。雄生酉仲，雌生戌仲。始謂乾初，終謂坤上。原者，元也。原始反終，謂隨天地終始也。死，命；生，性。說，舍也。精氣生舍，游魂死舍，此鬼神之本也。

The Great Treatise says, "Therefore, we know the reason for the hidden and the manifest, tracing back to the beginning and returning to the end, thus understanding the doctrine of life and death; the refined qi becomes things, while the wandering soul brings about change." — Note: "Hidden" and "manifest" refer to yin and yang. Yang is born at the center of You, while yin is born at the center of Xu. "Begin" refers to the first line of Qian, and "end" refers to the top line of Kun. "Original" is the same as "Yuan." Tracing back to the beginning and returning to the end means following the cycle of heaven and earth, ending and beginning again. "Death" corresponds to destiny, while "life" corresponds to nature; "say" is read as "she," meaning a resting place. The凝聚 of refined qi is the resting place of life, while the dispersion of the wandering soul is the resting place of death — this is the fundamental nature of ghosts and spirits.

是故知鬼神之情狀，與天地相似，故不違。注：乾神似天，坤鬼似地。聖人與天地合德，鬼神合吉凶，故不違。知周乎萬物而道濟天下，故不過。注：坤為知，謂土爰稼穡，萬物致養，德博而化，食榖者知惠而巧，故知周乎萬物。乾為道，乾制坤化，陽升陰降成既濟定，故道濟天下。六爻皆正，故不過也。

The Great Treatise says, "Therefore, one knows the nature of ghosts and spirits, which is similar to heaven and earth, hence there is no contradiction." - Note: Qian is associated with the divine and resembles heaven, while Kun is associated with ghosts and resembles earth. The sage harmonizes with heaven and earth in virtue, and with ghosts and spirits in fortune and misfortune, hence there is no contradiction. The Great Treatise also says, "Knowing thoroughly all things under heaven and guiding the world through the Way, hence there is no excess." - Note: Kun represents knowledge, because the Huafan says "earth produces crops," all things are cultivated by earth, its virtue is broad and it can nurture and bring forth life; those who eat grain are wise and skillful, hence wisdom pervades all things. Qian represents the Way; Qian governs and determines, while Kun nurtures and brings forth, with yang rising and yin descending forming the fixed state of Ji Ji. Hence, its Way can rectify the world. Each of the six lines is in its proper place, hence there is no error.

旁行而不留。注：旁行周六十四卦，月主五卦，爻主一日，歲既周而復始，故不留也。樂天知命，故不憂。注：震為樂，乾為天，巽為命，謂從復至遘也。坎為憂，出乾入坤，不見坎象，故不憂。

The Great Treatise says, "It flows sideways without stopping" — note: The Way of the Book of Changes flows through all sixty-four hexagrams. According to the theory of hexagram qi, one month corresponds to five hexagrams, one line corresponds to one day, and after completing a year it starts again, thus flowing continuously without stagnation. The Great Treatise says, "Rejoicing in heaven and knowing one's destiny, therefore there is no worry" — note: Zhen represents joy, Qian represents heaven, and Xun represents destiny, referring to the process of yang qi growing from the hexagram Fu to Gou over half a year. Kan represents worry, and this journey begins from Qian and enters into Kun, without encountering the image of Kan along the way, hence there is no worry.

安土敦乎仁，故能愛。注：坤為安為土，乾為仁為愛，謂從遘至復也。以坤厚乾仁道博施，故能愛。範圍天地之化而不過。注：範，法也；圍，周也。言乾坤消息法周天地而不過十二辰也。辰，日月所會之宿，謂諏訾。

The Great Treatise says, "Resting in the land and cherishing benevolence, thus one can love." — Note: The hexagram Kūn represents stability and earth, while Qian represents benevolence and love. This refers to the process of the gradual increase of yin energy from the hexagram Gòu to Fù over half a year. By relying on Kūn's profound virtue and Qian's benevolent heart, the Way is widely extended to all things, thus enabling love. The Great Treatise also says, "Circumscribing the transformations of heaven and earth without exceeding." — Note: "Circumscribing" means to model and encompass comprehensively. This refers to the twelve yin and yang movements of the hexagrams Qian and Kūn, which model and encompass the transformations of heaven and earth without going beyond the twelve zodiacal divisions. The term "zodiacal division" refers to the star divisions where the sun and moon meet, such as the position of Hai being called Zhu Zi.

降婁、大梁、實沈、鶉首、鶉火、鶉尾、壽星、大火、析木、星紀、元枵之屬是也。曲成萬物而不遺。注：二篇之筴萬有一千五百二十，曲成萬物，無遺失也。通乎晝夜之道而知。注：晝乾夜坤也，通於乾坤之道，無所不知也。故神無方而易無體。注：乾為神為易，坤為方為體。乾在坤初，故無方；隱初入微，故無體。

Here continues the self-commentary listing the heavenly "twelve divisions" (十二次): Jie Lou, Da Liang, Shi Shen, Chun Shou, Chun Huo, Chun Wei, Shou Xing, Da Huo, Xi Mu, Xing Ji, Yuan Xiao, and so on, all belong to the names of the twelve divisions. The Great Treatise says, "It skillfully completes all things without omission." Hui Dong's self-commentary: The total number of yarrow stalks used in the sixty-four hexagrams of the Zhou Changes is eleven thousand five hundred and twenty, which corresponds exactly to the number of all things, so the way of the Changes can skillfully complete all things without missing any. The text also says, "It understands the principle of day and night." Self-commentary: Day belongs to Qian, night belongs to Kun; by understanding the principles of both Qian and Kun, nothing is unknown. The text also says, "Therefore, the divine has no fixed place and the Changes have no fixed form." Self-commentary: Qian is called both "divine" and "Changes," while Kun is called both "place" and "form"; one yang line of Qian is hidden in the first line of Kun, so it has no fixed place; it is hidden in the first position, subtle and hard to see, so it has no fixed form.

疏：「準同」至「準也」○此虞義也。京云：準，等也。等有同義，故云「準同」也。京云：彌，徧也。揚子《解難》曰「天麗且彌」，故云「彌大」也。《解難》又云：「宓犧氏之作易也，綿絡天地，經以八卦。」故云「綸絡」也。《乾鑿度》曰「易為道苞鑰」，故云「易在天下，包絡萬物」。「以言乎天地之間則備矣」，下傳文。「易之為書，廣大悉備」，言該備三才，故云「備矣」，是與天地凖之義也。○陽動至地理○吳君高《越紐》文也。陽動於上謂乾三畫也，陰動於下謂坤三畫也。乾三畫成天文，坤三畫成地理。《呂氏春秋》曰：「陰陽變化，一上一下，合而成章。」章即天文地理也。

The explanatory text explains the passage from "Zhu Tong" to "Zhu Ye." This is based on Yu Fan's interpretation. Jing Fang said: "Zhu" means "Deng," and "Deng" includes the meaning of "Tong," so the annotation says "Zhu Tong." Jing Fang also said: "Mi" means "Pian," meaning to cover completely. Yang Xiong's "Jie Nan" mentions "Tian Li Qie Mi," meaning that heaven is both splendid and covers everything, so the annotation explains "Mi" as "Da." "Jie Nan" also says that Fuxi composed the Book of Changes, using the Eight Trigrams as the meridians and parallels to encircle heaven and earth, so the annotation says "Lun Luo." The "Qian Zao Du" says "Yi is the key to the great way," meaning that the Book of Changes is the key to the great way, so the annotation says "Yi is in the world, encompassing all things." As for the sentence "When speaking of the space between heaven and earth, it is complete," this is the original wording from the "Xici Xia Zhuan." The "Xici Xia Zhuan" also says "The Book of Changes is vast and comprehensive," meaning that the Book of Changes includes the principles of heaven, earth, and humanity, so it is said "Complete" — this is exactly the meaning of the classic text "With heaven and earth as a standard." From "Yang Dong" to "Di Li" this passage comes from Wu Jun Gao's "Yue Niu Lu." "Yang Dong Yu Shang" refers to the three lines of the Qian hexagram, "Yin Dong Yu Xia" refers to the three lines of the Kun hexagram; the three lines of Qian form the pattern of heaven above, and the three lines of Kun form the form and principles of earth below. The "Lüshi Chunqiu" says: "The changes of yin and yang, one above and one below, combine to form a chapter." Here, "Chang" refers to astronomy and geography.

○幽明至本也○幽明，雌雄也，《三朝記》文。彼文云：虞史伯夷曰：「明，孟也；幽，幼也。明幽，雌雄也。」《詩推度災》及《乾鑿度》曰：「雄生酉仲，號曰太初；雌生戊仲，號曰太始；雄生物魂，號曰太素。俱行三節。」宋均注云：「節猶氣也。俱行自酉、戌行至亥。」雌雄俱行，故能含物魂而生物也。《推度災》又曰：「陽本為雄，陰本為雌，物本為魂。」宋均注云：「本即原也。變陰陽為雄雌，魂也。」

From "Yōu Míng" to "Běn Yě" this passage: The commentary says "Yōu Míng is the same as Cí Xióng," a statement from the "San Zhao Ji" in the "Da Dai Li Ji." The original text of "San Zhao Ji" records the history of Yu Shun as told by Shi Bi: "Míng" refers to the long, and "Yōu" refers to the young; "Míng" and "Yōu," that is, "Xióng" and "Cí." The esoteric texts "Shi Tui Du Zai" and "Qian Zao Du" say that the male energy arises in the middle of the You month, called "Tai Chu"; the female energy arises in the middle of the Xu month, called "Tai Shi"; the male energy produces the souls of all things, called "Tai Su"; the three together operate as three sections. Song Jun's commentary says "Jie" is equivalent to "Qi"; the three Qis operate together, starting from the You position, passing through the Xu position, and proceeding to the Hai position. The male and female energies together operate, thus being able to contain the souls of things and generate all things. "Tui Du Zai" also says that the origin of Yang is Xióng, the origin of Yin is Cí, and the origin of things is Hun. Song Jun's commentary says "Ben" is the same as "Yuan"; changing Yin and Yang to Cí and Xióng refers to Hun.

乾知大始，故始謂乾初；坤道代終，故終謂坤上。元、原同義，故云「原者，元也」。「隨天地為終始」，董子《繁露》文。彼文云：「元者，原也。其義隨天地為終始也。」「死命生性」，《呂氏春秋·恃君覽》文。性者，生之始；命者，人之終，故死生為性命。《太玄》曰：「一生一死，性命瑩矣。」又曰：「察性知命，原始見終。」

The Great Treatise says, "Qian knows the great beginning," so "beginning" refers to the first line of the Qian hexagram. The坤 hexagram follows Qian and completes the end, so "end" refers to the top line of the坤 hexagram. "Yuan" and "yuan" have the same meaning, so the commentary says, "yuan is the same as yuan." The phrase "follows the heavens and earth as beginning and end" comes from Dong Zhongshu's Spring and Autumn Annals: "Yuan is the same as yuan; its meaning follows the heavens and earth as beginning and end." The concept of "death and life as nature and destiny" is found in the Lüshi Chunqiu: "Xing" is the beginning of life, "ming" is the end of a person, so death belongs to "ming" and life belongs to "xing." Yang Xiong's Tai Xuan says, "One life, one death, the nature and destiny are clear." Between life and death, nature and destiny become distinct. It also says, "Investigate nature to know destiny, trace the origin to see the end." By examining one's nature, one can understand heaven's mandate; by tracing the beginning, one can foresee the end.

「說舍」，宋衷義也。說讀為「稅」，故云「舍」。《越紐録》曰：「神主生氣之精，魂主死氣之舍。」故云「精氣生舍，游魂死舍」。虞氏云：「乾純晬精，故主為物。」《夏小正》曰：「魂者，動也。」乾流坤體，變成萬物，故「游魂為變」。鄭氏云：「精氣謂七八，游魂謂九六。」七八木火之數，九六金水之數，水火用事而物生，故曰「精氣為物」；金水用事而物變，故曰「游魂為變」。義並同也。

The explanation of the annotation "say she" adopts the view of Song Zhong: "Say" is read as "tax," meaning to stop and rest, so it is interpreted as "she." The "Yue Niu Lu" says: "Shen" governs the essence of life qi, while "hun" governs the resting place of death qi. Therefore, the annotation says "jing qi" is the dwelling place of the living, and "you hun" is the dwelling place of the dead. Yu Fan says: Qian represents pure and complete essence, so it governs the formation of things. The "Xia Xiaozheng" says: "Hun" is movement. The yang qi of Qian flows into the body of Kun, changing and generating all things, so it is said "you hun wei bian." Zheng Xuan says: "Jing qi" refers to seven and eight, while "you hun" refers to nine and six. Seven and eight are the numbers of wood and fire, while nine and six are the numbers of metal and water; when water and fire are in command, all things are generated, so it is said "jing qi wei wu"; when metal and water are in command, all things change, so it is said "you hun wei bian." The views of these scholars are consistent.

云「此鬼神之本」者，鬼神之本即易之本，易之本即道之本也。《史記·賈生傳》曰：「孝文帝方受釐，坐宣室，上因感鬼神事而問鬼神之本。賈生具道所以然之狀，至夜半，文帝前席。既罷，曰：吾久不見賈生，自以為過之，今不及也。」何休案：禮，天子為卿前席，大夫興席，士式幾。賈生大夫也，孝文以卿禮禮之，重其言也。漢之賈生、董子能明道本，故劉向《別錄》稱此兩人有王佐之才，雖伊、呂無以加，筦、晏之屬，相者之佐，殆不及也，其言甚當。使文、武二君能用賈、董，漢家治道必無雜霸之譏。子歆及曾孫龔猥以向言為過，豈為篤論乎。

The commentary says this is "the fundamental nature of ghosts and spirits," because the origin of ghosts and spirits is the same as the origin of the Book of Changes, and the origin of the Book of Changes is the same as the origin of the Dao. The Records of the Grand Historian: Biographies of Qu Yuan and Jia Shen records that when Emperor Wen of Han had just completed a sacrifice and received the sacrificial meat, he sat in the Xuanshi Hall of the Weiyang Palace. Moved by his feelings about ghosts and spirits, he asked Jia Yi about the origin of ghosts and spirits. Jia Yi explained the reasons one by one, talking until midnight. Emperor Wen listened with great concentration, so much so that he moved forward on his seat to get closer. After the conversation, Emperor Wen said, "I have not seen Jia Yi for a long time. I thought I had surpassed him, but today I realize I am still not as good as him." He Xiu's commentary says: According to ritual, the Son of Heaven would move his seat forward when addressing a minister, rise from his seat when addressing a great officer, and lean on the armrest when addressing a commoner. Jia Yi was only a great officer, yet Emperor Wen treated him as if he were a minister, showing his high regard for J's words. Jia Yi and Dong Zhongshu of the Han dynasty could explain the origin of the Dao, so Liu Xiang's Bielu called them men of talent who could assist the king, even surpassing I Yin and Lü Shang. Men like Guan Zhong and Yan Ying were only assistants, perhaps not as capable as these two. This is a fair assessment. If Emperor Wen and Emperor Wu of Han had truly valued Jia Yi and Dong Zhongshu, the governance of the Han dynasty would not have been criticized for mixing the ways of the king and the hegemon. However, Liu Xiang's son Liu Xin and his grandson Liu Gong hastily thought Liu Xiang's words were excessive, which cannot be considered a solid commentary.

○乾坤至不違○此虞義也。乾為神為天，故乾神似天；坤為鬼為地，故坤鬼似地。聖人即大人也，故王肅曰「大人聖人，在位之目」是也。與天合德謂居五，與地合德謂居二。乾神合吉，坤鬼合凶，故與鬼神合吉凶。「天且弗違，而況於鬼神」，是不違之義也。

From "Qian and Kun" to "not violating": This is Yu Fan's interpretation. Qian is both "spirit" and "Heaven," so the spirit of Qian is similar to Heaven; Kun is both "ghost" and "Earth," so the ghost of Kun is similar to Earth. The text refers to "sages" as "great persons," so Wang Su said, "Great persons and sages are merely titles given to those in position." "Being in harmony with Heaven's virtue" refers to occupying the Nine in the Fifth position, and "being in harmony with Earth's virtue" refers to occupying the Six in the Second position. The spirit of Qian combines with good fortune, and the ghost of Kun combines with misfortune, so it is said, "being in harmony with ghosts and spirits in terms of good and bad fortune." The "Wen Yan" section of Qian says, "Heaven does not violate him, and how much less so would ghosts and spirits?" This means "not violating."

○坤為至過也○坤為知，虞義也。坤為土，故「土爰稼穡」；稼穡所以養人，故萬物致養。《越紐錄》曰：「地生長五榖，持養萬物，功盈德博。」故「德博而化」，謂坤受乾施養物，故德博也。「食榖者知惠而巧」，《大戴禮·易本命》文。坤以五榖養萬物，食榖者知，故「知周乎萬物」也。乾為道，亦虞義也。陽道制命，坤化成物，故乾制坤化。乾二升坤，坤五降乾，陽升陰降成既濟定，故「道濟天下」也。過，過失。六爻皆正而無過失，故「不過」也。

From "Kun as" to "Overstepping": Taking Kun as "knowledge" is Yu Fan's view. Kun also represents earth. The Book of Documents, Hongfan, says "earth produces and harvests crops," meaning the function of earth is to plant and harvest; planting and harvesting are used to sustain people, so all things are thus nurtured. The Yue Niu Lu says: "The great earth grows five grains, supports and nurtures all things, its achievements are full, its virtue is broad." Therefore the text says "broad virtue and transformation," meaning that Kun receives the giving of Qian and nurtures all things, thus its virtue is broad. The phrase "those who eat grain know wisdom and skill" comes from the Da Dai Li Ji, Yi Ben Meng. Kun uses five grains to sustain all things; those who eat grain have wisdom, so it is said "knowledge encompasses all things." Taking Qian as "the Way" is also Yu Fan's view. The Yang Way is responsible for cutting and commanding, while the Yin Way nurtures and transforms things, so it is Qian that governs and Kun that transforms. The Qian's nine two ascends to the fifth position of Kun, and Kun's six five descends to the second position of Qian; the Yang rises and the Yin descends, forming the definite state of "Ji Ji." Therefore it is said "the Way supports the world." "Overstepping" refers to a mistake: all six lines are in their proper positions and there is no mistake, so it is said "no overstepping."

○旁行至留也○此九家義也。消息六十卦合四正為六十四卦。謂如十一月未濟、寋、頤、中孚、復，是月主五卦也。一卦六日七分，七分閏餘，是爻主一日也。六十而一周，六六三百六十日，故云「歲既周而復始」。不留者，運不止也。俗本「流」，今從京氏。

From "Pang Xing" to "Liu Ye" section: This is the view of the "Jiu Jia Yi" (Nine Schools of the Book of Changes). The method of卦气 (gua qi, hexagram qi) uses sixty hexagrams outside of the message system, adding the four main trigrams: Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake), to form the sixty-four hexagrams. For example, in November, the hexagrams are Wei Ji (The Last Unfinished), Jian (Obstruction), Yi (Nourishment), Zhong Fu (Sincerity in the Middle), and Fu (Return), which are five hexagrams for one month. Each hexagram governs six days and seven parts, and the remaining seven parts are called the leap remainder, which when converted amounts to one line governing one day. The sixty hexagrams cycle through one year, each hexagram governing six days, totaling 360 days, so the commentary says, "After a year has been fully covered, it begins again." "Liu" (to stay) means that this process never stops. The common version reads "Liu" (flow), but Hui Dong follows Jing Fang's version and uses "Liu" (to stay).

○震為至不憂○荀云：「坤下有伏乾為樂天。」謂乾伏坤初為震，震為樂，初九乾也，故乾為天，是「樂天」也。荀又云：「乾下有伏巽為知命。」謂巽伏乾初，巽為命，故「知命」。乾初出子，復時也；巽陰消乾，謂遘時，故云「謂從復至遘」也。坎加憂，故為憂。「出」乾為復，「入」坤為遘，十二消息無坎象，故不憂，猶言「出入無疾」也。○坤為至能愛○坤陰為安，故《月令》仲夏稱「晏陰」。當遘時，遘坤消之月，故云「土」。復乾息之卦，故云「仁敦厚」也。以坤厚乾，故云「敦仁」；乾仁博施，故能愛也。

From the section "From 'Zhen' to 'Not Worrying'": Xu Shuang said, "Yuan (Kun) has Qian (Heaven) hidden beneath it, so it is 'Enjoying Heaven'." This means that the yang of Qian is hidden in the first line of Kun to form Zhen, which has the meaning of joy; the initial nine (initial line) originally belonged to Qian, which represents Heaven, so together they form "Enjoying Heaven." Xu Shuang also said, "Yuan has Xun (Wind) hidden beneath it, so it is 'Knowing Destiny'." This means that Xun is hidden in the initial position of Qian, and Xun represents destiny, hence it is called "Knowing Destiny." The single yang of Qian arises from the Zi position, which is the time of Fu (Recovery) hexagram; Xun is yin, and yin grows and consumes Qian, which is the time of Guo (Meeting) hexagram, so the commentary says "from Fu to Guo." Kan has the image of added worry, so Kan represents worry. "Coming out" is yang emerging from Qian to form Fu, "going in" is yang entering into Kun to form Guo; among the twelve message hexagrams, there is no Kan hexagram, so it is said "not worrying," just like the Fu hexagram says "coming and going without illness." From the section "From 'Kun' to 'Being Loving'": Kun belongs to yin, and yin is about peace, so the "Book of Rites · Monthly Orders" refers to yin qi as "An Yin," where "An" means peace. This is speaking about the time of Guo hexagram, when Guo is the month when Kun yin begins to consume Qian, so the commentary says "earth." Fu hexagram is the hexagram of yang arising, so the commentary says "benevolent and sincere." Using the thickness of Kun to add to Qian, it is called "sincere benevolence"; the benevolence of Qian is widely extended to things, so it can be loving.

○範法至是也○此九家義也。《釋詁》云：「法、範，常也。」法範同訓，故云「範法」也。圍古作囗，見己酉戌命彝。《說文》曰：「囗，回也，象回帀之形。」故云「周」也。乾坤消息謂消息十二爻，十二爻而期一歲，故「法周天地」。十二爻主十二辰，故「不過十二辰」也。昭七年《春秋傳》曰：「日月之會是謂辰。」杜預云：「一歲日月十二會，所會謂之辰。」

From "Fan Fa" to "Shi Ye" this passage is the view of the "Jiu Jia Yi." The "Er Ya · Xi Gu" says "Fa and Fan both mean constant," so Fa and Fan are synonymous, hence the commentary says "Fan is the same as Fa." The character "wei" was written as "guo" in ancient texts, as seen in the inscription of the bronze vessel named Jiyou Xu Ming. The "Shuo Wen Jie Zi" says: "Guo, means to return, its form resembles the shape of circling around." Therefore, "guo" is interpreted as "zhou," meaning to circle around. The "Qian Kun Xiang Xi" refers to the twelve Xiang Xi hexagrams' twelve lines; the twelve lines circulating through one cycle complete a year, hence it is said "Fa Zhou Tian Di." The twelve lines correspond to the twelve Chens, hence it is said "Bu Guo Shí Er Chen." The "Chun Qiu Zuo Zhuan" Zhao Gong Seventh Year says: "The meeting of the sun and moon is called Chen." Du Yu's commentary says: "In a year, the sun and moon meet twelve times, and the place where they meet is called 'Chen.'"

皇甫謐《帝王世紀》曰：自危十七度至奎四度曰諏訾之次，於辰在亥，謂之大淵獻，斗建在寅；自奎五度至胃六度曰降婁之次，於辰在戌，謂之閹茂，斗建在卯；自胃七度至畢十一度曰大梁之次，於辰在酉，謂之作蘁，斗建在辰；自畢十二度至東井十五度曰實沈之次，於辰在申，謂之涒灘，斗建在巳。

Huangfu Mi's "Imperial Chronology" says: From the 17th degree of Wei Xu to the 4th degree of Kui Xu, this section of the sky is called "Zou Zi's section," which corresponds to the亥 position in the twelve earthly branches, and the year is named "Da Yuanxian," with the handle of the dipper pointing to寅; from the 5th degree of Kui Xu to the 6th degree of Wei Xu, it is called "Jiang Lou's section," corresponding to the戌 position, and the year is named "Yan Mao," with the handle of the dipper pointing to卯; from the 7th degree of Wei Xu to the 11th degree of Bi Xu, it is called "Da Liang's section," corresponding to the酉 position, and the year is named "Zuo E" (the original text says "Zuo Wu"), with the handle of the dipper pointing to辰; from the 12th degree of Bi Xu to the 15th degree of Dong Jing, it is called "Shi Shen's section," corresponding to the申 position, and the year is named "Tun Tan," with the handle of the dipper pointing to巳. The twelve sections are arranged from west to east, opposite to the direction of the twelve earthly branches, so the names of the sections correspond one by one with the names of the earthly branches, but their directions are opposite.

自井十六度至柳八度曰鶉首之次，於辰在未，謂之葉洽，斗建在午；自柳九度至張十七度曰鶉火之次，於辰在午，謂之敦牂，斗建在未；自張十八度至軫十一度曰鶉尾之次，於辰在巳，謂之大荒落，斗建在申；自軫十二度至氐四度曰壽星之次，於辰在辰，謂之執徐，斗建在酉。

From the 16th degree of Dongjing to the 8th degree of Liuxu is called "Chunshou zhi ci," paired with the hour of Wei, the year name is "Xieqia" (the original text says "Yeqia"), and the star of the zodiac is in Wu; from the 9th degree of Liuxu to the 17th degree of Zhangxu is called "Chunhuo zhi ci," paired with the hour of Wu, the year name is "Dunzang," and the star of the zodiac is in Wei; from the 18th degree of Zhangxu to the 11th degree of Zhenshu is called "Chunwei zhi ci," paired with the hour of Si, the year name is "Dahuangluo," and the star of the zodiac is in Shen; from the 12th degree of Zhenshu to the 4th degree of Dixu is called "Shouxing zhi ci," paired with the hour of Chen, the year name is "Zhexu," and the star of the zodiac is in You. The three sections of Chunshou, Chunhuo, and Chunwei together form the image of the Southern Bird, while Shouxing has already entered the section of the Eastern Dragon.

自氐五度至尾九度曰大火之次，於辰在卯，謂之單閼，斗建在戌；自尾十度至斗十度曰析木之次，於辰在寅，謂之攝提格，斗建在亥；自斗十一度至婺女七度曰星紀之次，於辰在丑，謂之赤奮若，斗建在子；自婺女八度至危十六度曰玄枵之次，於辰在子，謂之困敦，斗建在丑。

From the fifth degree of the Root mansion to the ninth degree of the Tail mansion is called "Fire Star's Section," paired with the hour of卯, the year name is "Dān Yān," and the star ruler is in戌; from the tenth degree of the尾宿 to the tenth degree of the斗宿 is called "Split Wood's Section," paired with the hour of寅, the year name is "Shè Tí Gé," and the star ruler is in亥; from the eleventh degree of the Dipper mansion to the seventh degree of the Girl mansion is called "Star Record's Section," paired with the hour of丑, the year name is "Chì Fèn Ruò," and the star ruler is in子; from the eighth degree of the婺女 to the sixteenth degree of the危宿 is called "Dark Void's Section," paired with the hour of子, the year name is "Kùn Dūn," and the star ruler is in丑. At this point, the twelve sections connect head to tail, exactly filling the entire celestial circle, matching completely with the section names mentioned earlier.

凡天有十二次，日月之所躔。鄭氏謂辰與建交錯貿處，如表裡然。《漢書·律曆志》曰：「玉衡杓建，天之綱也；日月初躔，星之紀也。綱紀之交，以原始造設，合樂用焉。」案斗柄所建十二辰而左旋，日體十二月與月合宿而右轉，表裡言合也，即合辰合星之法也。子丑之等十二辰在地，娵訾之等十二次在天。此言天地之化，故舉十二次也。

There are twelve earthly branches in the sky, which are the positions passed through by the sun and moon. Zheng Xuan believed that "Chen" and "Dou Jian" alternate and exchange their positions, like the front and back of a pair, matching each other. The "Book of Han: Chronicles of Rites and Music" states: "The handle of the Big Dipper points to the twelve earthly branches, which are the main framework of heaven; the initial positions passed through by the sun and moon among the constellations are the main framework of stars. The meeting point of the framework and the record is used to trace back the beginning of the calendar system and establish the calendar, as well as to coordinate with the music system." Note: The twelve branches pointed to by the handle of the Big Dipper rotate to the left, while the sun's twelve months and the moon's conjunction with the stars move to the right through the constellations. The term "front and back" refers to their combination, which is called "combining the branches" and "combining the stars." The twelve earthly branches such as Zi and Chou belong to the earth, while the twelve zhi such as Ju Zi belong to the sky. Here, the discussion is about the nurturing of heaven and earth, so it specifically mentions the twelve zhi.

○二篇至失也○此荀義也。二篇謂上下經，六十四卦之筴共萬有一千五百二十，當萬物之數。曲成萬物，謂易曲成之無遺失也。易即道也。《越紐錄》曰：「道者，天地先生不知老，曲成萬物不名巧。」故謂之道是也。

From "Two Chapters" to "loss": This is Xun Shuang's view. "Two Chapters" refers to the Upper and Lower Classics of the Zhou Changes, with the total number of the divination sticks for the sixty-four hexagrams being eleven thousand five hundred and twenty, which corresponds exactly to the number of all things. "Curving to complete all things" means that the Changes thoroughly and comprehensively complete all things without any omission. The Changes are the Dao. The Yue Niu Lu says: "This thing called Dao was born before heaven and earth but does not age; it curves to complete all things but does not claim to be skillful." Therefore, it is called "Dao."

○晝乾至知也○此荀義也。乾陽為晝，坤陰為夜，故云「晝乾夜坤」。兼知天地則契道之全，故云「通於乾坤之道，無所不知」也。○乾為至無體○坤與易皆謂乾初。方，方隅也，乾神圓故無方。《太玄》曰：「終始連屬，上下無隅。」是無方之義也。《乾鑿度》曰：「三微而成著，三著而成體。」易隱初入微，故無體也。

From "Zhou Qian" to "Zhi Ye": This is Xun Shuang's view. Qian belongs to Yang and represents day, while Kun belongs to Yin and represents night, so the commentary says "day is Qian and night is Kun." Heaven and Earth both have the ability to comprehend, thus aligning with the whole Dao, hence it says "understanding the Dao of Qian and Kun, nothing is unknown." From "Qian Wei" to "Wu Ti": In the commentary, both "Kun" and "Yi" are discussed in relation to the first line of Qian. "Fang" refers to corners or directions; since Qian's spirit is round and unobstructed, there are no corners to point to. The Tai Xuan says: "Zong Shi Lian Shu, Shang Xia Wu Yu" — beginning and end are connected, with no corners above or below, which is exactly the meaning of "no direction." The Qian Zao Du says: "San Wei Cheng Zhe, San Zhe Cheng Ti" — from subtle to manifest, then from manifest to form; in the Yi, the first line has a single Yang hidden in its initial position, still in a subtle stage, hence it is said "without form."

一陰一陽之謂道。注：易說一陰一陽合於十五之謂道，七八九六合天地之數乃謂之道。繼之者善也，成之者性也。注：乾為善，三氣相成合於一元，元者，善之長也，故繼之者善也。坤合乾性，養化成之，故成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道眇矣。注：乾為仁，坤為知，乾為百，坤為姓。見仁見知，賢知之過；日用而不知，愚不肖之不及也。知仁合乃為君子之道。

The passage states: "One yin and one yang are called the Dao." Hui Dong's self-commentary explains that the "Commentary on the Book of Changes" in the "Wei Shu" says that "one yin and one yang combine to form fifteen, which is called the Dao." The lesser yang is seven, the lesser yin is eight, the old yang is nine, and the old yin is the Six Harmony. When these numbers are combined, they correspond to the numbers of heaven and earth, and this is called "the Dao." The passage continues: "Those who follow it are called 'goodness,' and those who complete it are called 'nature.'" In his self-commentary, Hui Dong explains that the trigram Qian represents goodness. The three primordial energies of Taichu, Taishi, and Taisu combine to return to the One Principle. "Principle" is the source of all goodness, hence it is called "those who follow it are called goodness." The trigram Kun combines with Qian's nature, nurturing and cultivating to bring forth all things, hence it is called "those who complete it are called nature." The passage continues: "The benevolent see it and call it benevolence; the wise see it and call it wisdom; common people use it daily without knowing it, so the way of the gentleman is subtle." (The last sentence is commonly found as "rare," and in the following commentary it is written as "few," while the original text here reads "subtle.") In his self-commentary, Hui Dong explains that Qian represents benevolence and Kun represents wisdom. Qian represents "hundred," and Kun represents "surname." Seeing only benevolence or only wisdom is an excess of the virtuous or the wise; using it every day without knowing it is a deficiency of the foolish or the unvirtuous. Only when wisdom and benevolence are combined can one be called the way of the gentleman.

顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。注：乾為仁，離日麗乾，故顯諸仁。坤為用，巽陽藏室，故藏諸用。萬物出乎震，震為鼓，故鼓萬物。乾五為聖人，體坎為憂，震初獨行，故不與聖人同憂。乾為德，兼坤則盛矣；坤為業，承乾則大矣。窮神知化謂之盛德，陽吉陰凶謂之大業。至哉坤元，故至矣哉。

The text says: "Manifesting virtue, concealing utility, stirring all things without sharing the anxieties of the sage, this is the ultimate of great virtue and great achievement." Hui Dong's commentary explains: Qian represents virtue, Li (Fire) represents the sun attached to Qian, and the radiance of the sun is bright, hence "manifesting virtue." Kun represents utility, Xun's single yang is hidden within, hence "concealing utility." The sprouting of all things begins with Zhen (Thunder), which can stir, hence "stirring all things." The nine in the fifth position of Qian is the position of the sage, and five is also the yao of Kan (Water), which represents anxiety; thus the sage has anxiety. However, the first line of Zhen has a single yang that moves alone, enjoying itself, hence "not sharing the anxieties of the sage." Qian represents virtue, and with Kun it is called "great." Kun represents achievement, and serving Qian it is called "great." Exploring the divine and understanding transformation is called "great virtue," while yang brings good fortune, yin brings misfortune, and the sage follows them to accomplish things, which is called "great achievement." The "Tong" section of the "Kun" hexagram says "how profound is the origin of Kun," hence here it says "how profound indeed."

疏：易說至之道○易說者，《乾鑿度》文。彼文云：「陽以七，陰以八，易一陰一陽合於十五之謂道。陽變七之八，陰變八之六，亦合於十五。」《參同契》曰：「七八數十五，九六亦相應，四十合三十，陽氣索滅藏。」又曰：「日合五行精，月受六律紀，五六三十度，度竟復更始。」《三統曆》曰：「十一而天地之數畢。」十一者，五六也，五六三十而天地之數畢，故云七八九六合天地之數乃謂之道。《太玄》曰「陰陽該極，乃道之合」是也。

The explanatory text comments on the passage from "Easy Explanation" to "the Way." The so-called "Easy Explanation" refers to the "Qian Zao Du." The original text of the "Qian Zao Du" says: "Yang uses seven, Yin uses eight; the Book of Changes combines one Yin and one Yang to make fifteen, called the Way; Yang changes from seven to eight, Yin changes from eight to six, yet they still combine to make fifteen." The "Zhou Yi San Tong Qi" says: "Seven and eight make fifteen; nine and six also correspond; forty combines with thirty, and Yang energy begins to diminish and retreat." It also says: "The sun combines with the essence of the Five Phases, the moon receives the six laws, five and six make thirty degrees, when the degrees are completed, they begin again." The "San Tong Li" says: "Eleven completes the numbers of heaven and earth." The term "eleven" refers to five plus six; when five and six are multiplied, they make thirty, and the numbers of heaven and earth are fully contained within this. Therefore, the explanatory text says "seven, eight, nine, and six together make up the numbers of heaven and earth, and this is called the Way." Yang Xiong's "Tai Xuan" says "Yin and Yang reach their extremes, and this is the union of the Way," which expresses the same meaning.

○乾為至性也○乾為善，乃乾元也。《三統曆》曰：「太極元氣，函三為一。」三謂酉、戌、亥，故云三氣相承合於一元，謂太初、太始、太素之氣也。《三統曆》又云：「元者善之長也，共養三德為善。」孟康《漢書》注云：「謂三統之微氣也，當施育萬物，故謂之德。」《三統曆》又云：「元體之長，合三體而為之原，故曰元。」三統合於一元，是其義也。坤合乾性以下，虞義也。乾為性，坤化成物，故云坤合乾性養化成之。天生之而地成之，坤成乾性，故云成之者性也。

From "Qian represents" to "nature": The commentary says that Qian represents goodness, referring to Qian Yuan. The "San Tong Li" states: "The Taiji original qi contains three as one." The "three" refers to the three positions of You, Xu, and Hai. Therefore, the commentary says "three qi are passed on and converge into one yuan," meaning Sanchu, Taishi, and Taisu, three kinds of qi. The "San Tong Li" also says: "Yuan is the leader of all goodness; the common nurturing of the three virtues is called goodness." Meng Kang's commentary on the "Han Shu" says: this refers to the subtle qi of the three unifications, which are to transform and nurture all things, so they are called "de." The "San Tong Li" also says: "Yuan is the leader of the fundamental essence; combining the three essences forms the origin, so it is called Yuan." The three unifications converge into one Yuan, meaning this. From "Kun combines with Qian's nature" onwards, the commentary adopts Yu Fan's view: Qian represents nature, Kun nurtures and forms things, so it says "Kun combines with Qian's nature, nurturing and forming it." Heaven generates all things, and earth completes all things; Kun completes Qian's nature, so it is said "the one that completes is nature."

○乾為至之道○《中庸》曰：「子曰：道之不行也，我知之矣，知者過之，愚者不及也；道之不明也，我知之矣，賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。」乾為仁，仁者見之謂之仁，是過乎仁也；坤為知，知者見之謂之知，是過乎知也，故曰賢知之過也。百姓日用而不知，是不及仁不及知者，故曰愚不肖之不及也。日用而不知，猶飲食鮮知其味也。

From "Qian" to "the Way": The "Zhongyong" says: "Confucius said: The reason the Way cannot be promoted, I know the reason now—those who are intelligent go too far, while those who are dull cannot reach it. The reason the Way cannot be made clear, I know the reason now—those who are virtuous go too far, while those who are unvirtuous cannot reach it. People do not eat and drink without consuming, yet few can truly taste the flavor." "Qian" represents Ren (benevolence), "Ren者见之谓之Ren" means that those who are benevolent see it as benevolence, which is going beyond in Ren. "Kun" represents Zhi (wisdom), "Zhi者见之谓之Zhi" means that those who are wise see it as wisdom, which is going beyond in Zhi. Therefore, it is said "the excess of the virtuous and the wise." "The common people use it daily without knowing," refers to those who are insufficient in both Ren and Zhi, hence "the deficiency of the foolish and the unvirtuous." Using it every day yet not knowing its essence, is like eating and drinking every day yet few can discern the true flavor.

一陰一陽者，道之全也。仁陽知陰，仁知合乃為君子之道，故《大戴禮·誥志》曰：「子曰：知仁合而天地成，天地成而庶物生」是也。尟與鮮同，《說文》曰：「尟，是少也。尟俱存也，從是少。」賈侍中說。

"The concept of 'one yin and one yang' refers to the whole of the Dao. Ren belongs to yang, and knowledge belongs to yin. Only when ren and knowledge are combined can the way of the gentleman be formed. Therefore, the Classic of Great Dai Li, 'Gao Zhi,' states: 'Confucius said: knowledge and ren combine to establish heaven and earth, and heaven and earth establish to give birth to all things.' The character 'xuan' in the text is the same as 'xian.' The Shuo Wen Jie Zi explains: 'Xuan means few. Xuan exists together, composed of 'shi' and 'shao.' ' This is Jia Shizhong's (Jia Kui) explanation."

○乾為至矣哉○必知顯為離者，比九五曰顯比，虞彼注云：「初三以變體重明，故顯比。」謂顯諸仁，故知顯為離也。古文顯作，《說文》曰「從日中視絲」。離為日，坤二五之乾為離，故云離日麗乾顯諸仁也。巽一索而得坤初，坤為用，初陽伏巽下，故巽陽藏室藏諸用也。翼奉引此傳云「露之則不神，獨行則自然」是也。

From "Qian" to "yi zai" this passage: The reason for determining "xian" to refer to the Li hexagram is because the "Yi" line of the "Bi" hexagram says "xian bi," and Yu Fan's commentary on that says "the first line and the third line change to form the image of double brightness, so it is called xian bi." Here, "xian zhu ren" uses the same meaning, so we know "xian" refers to Li. The ancient character for "xian" (the original text here omits the ancient form) is explained in the "Shuo Wen Jie Zi" as "from the sun looking at silk," meaning to examine fine silk under sunlight. Li represents the sun, and the second line and fifth line of Kūn enter Qian to form Li, so the commentary says "the sun of Li is attached to Qian, hence xian zhu ren." Xun is the body of Qian, with the first position receiving the yin of Kūn, and Kūn is the function. A single yang is hidden below Xun, so it is said "the yang line of Xun is hidden in the room, which is called cang zhu yong." Han scholars Yi Feng cites this passage from the "Xici" saying: "If something is revealed, it is not mysterious; if it operates alone, it conforms to nature."

萬物出乎震，震雷為鼓，動萬物者莫疾乎雷，故鼓萬物。乾五為聖人，五坎爻，故體坎為憂。震初為道本，初微獨行，樂則行之，故不與聖人同憂。一陰一陽乃道之全，故陽不兼坤則微，兼坤則盛矣，謂二升五也；陰不承乾則小，承乾則大矣，謂五降二也。以坤變乾謂之窮神，以乾通坤謂之知化，窮神知化德之盛，故謂之盛德。

All things begin to sprout from Zhen, which represents thunder. Thunder has the power to stir and move things. The "Say on the Hexagrams" states, "Nothing moves things more swiftly than thunder." Therefore, thunder is said to "stir all things." The Nine in the Fifth of Qian represents the position of the sage, but the fifth line in the hexagram belongs to Kan, which represents worry, so it is said "the body is Kan, hence worry." The first line of Zhen represents the fundamental principle of the Way, with one yang line subtle and acting alone. The "Commentary on the Text of Qian" says, "If it is joyful, then it is carried out," hence it is said "not sharing in the worry of the sage." One yin and one yang together form the complete Way. Therefore, if yang does not also include Kun, it appears subtle; only when it includes Kun can it be called "prosperous," referring to the second line rising to the fifth position. If yin does not serve Qian, it appears narrow; only when it serves Qian can it be called "great," referring to the fifth line descending to the second position. Using Kun to transform Qian is called "exhausting the divine," and using Qian to connect with Kun is called "knowing transformation." Exhausting the divine and knowing transformation represent the highest virtue, hence it is called "prosperous virtue."

天道有吉而有凶，聖人順天而制作，故謂之大業。而盛德大業之本則藏於坤之元，《中庸》引《詩》所謂「上天之載，無聲無臭，至矣」是也。此論道之全而並舉坎離震巽者，易謂坎離，坎離者，既濟也；震巽者，既濟之本也。乾初一陽震也，震伏巽下藏諸用，所謂誠也。誠不可掩，故出乎震而鼓萬物，顯諸仁而同民患。盛德大業本乎元，故至矣哉。此聖人微言也。

The Way of Heaven has both auspicious and inauspicious aspects. Sages follow the timing of Heaven to create objects and establish laws, hence called "great undertakings." The fundamental principles of great virtue and great undertakings are hidden within the original principle of the Earth (Kun). The Doctrine of the Mean cites the Book of Poetry, saying, "Heaven's movement is without sound or smell, reaching its utmost perfection"—this describes precisely that. Here, the discussion of the whole Way simultaneously mentions the four trigrams Kan, Li, Zhen, and Xun, because the Book of Changes takes Kan and Li as its main elements; when Kan and Li are paired, it forms the hexagram of Completion. Zhen and Xun are the fundamental elements of Completion. The first line of the trigram Qian, which is one yang, is Zhen. Zhen is hidden beneath Xun, which is "concealed in use," as the Doctrine of the Mean says "sincerity." Sincerity cannot be concealed, so it emerges from Zhen, stirring all things, manifesting as benevolence and sharing the people's worries and hardships. Great virtue and great undertakings both originate from "origin," hence it is said, "reaching its utmost perfection." This is the subtle teaching of the sages.

故荀子曰：「積微，月不勝日，時不勝月，歲不勝時。凡人好敖慢小事，大事至然後興之務之，如是則常不勝夫敦比於小事者矣。是何也？則小事之至也數，其縣日也博，其為積也大；大事之至也希，其縣日也淺，其為積也小。故善日者王，善時者霸，補漏者危，大荒者亡。」

Therefore, Xunzi said: "Accumulating small efforts: a month is not as good as a day, a season is not as good as a month, a year is not as good as a season. People generally tend to look down upon small matters, and only start to act when big matters come up, thus often falling short of those who diligently work on small things. Why is that? Small matters occur frequently, taking up more days, and thus accumulate to great results; big matters occur rarely, taking up fewer days, and thus accumulate to small results. Therefore, valuing every day can lead to a kingdom, valuing every season can lead to a hegemony, but those who only fix problems when they arise are in danger, and those who neglect great affairs will perish."

故王者敬日，霸者敬時，僅存之國危而戚之。霸者之善著可以時托也，王者之功名不可勝日志也。財物貨寶以大為重，政教功名反是，能積微者速成。《詩》曰：「德輶如毛，民鮮克舉之。」此之謂也。此言盛德大業本於元之義也。

Therefore, those who achieve great success value every day, those who attain supremacy value every season, while a country merely seeking to survive only realizes its worries when danger is at hand. The good governance of a hegemon can be measured by seasons, but the achievements of a sovereign are recorded day by day, never ending. Wealth and treasures are valued for their size, but virtue and accomplishments are the opposite—those who accumulate gradually in small matters succeed most quickly. The Book of Poetry says: "Virtue is light as hair, few are those who can lift it"—this refers precisely to this principle. The above explains the meaning that great virtue and great achievements originate from 'origin' (yuan).

富有之謂大業，日新之謂盛德，生生之謂易，成象之謂乾，爻法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。注：此四十六字後師所訓。坤為富，一消一息，萬物豐殖，故謂之大業。乾五動之坤成離，離為日，以坤變乾，以乾化坤，窮神知化，故謂之盛德。

The text says: "To be richly endowed is called great achievement, to be ever renewed is called great virtue, to be ever producing is called the Book of Changes, to form images is called Heaven, to follow the principles of change is called Earth, to know the future by the limits of numbers is called divination, to understand transformation is called affairs, and to be beyond yin and yang's measurement is called the divine." Hui Dong's own commentary: these forty-six characters are additions by later scholars of the classics, not the original words of the sage. Earth represents richness; between the alternation of one being consumed and one being generated, all things flourish and grow, hence it is called "great achievement." The Nine in the Fifth of Heaven moves into Earth to form Li, which represents the sun; the sun renews itself daily. By transforming Heaven into Earth and Earth into Heaven, one thoroughly explores the divine and understands transformation, hence it is called "great virtue."

易謂太極，太極生兩儀，兩儀生四象，四象生八卦，故生生之謂易。三才成八卦之象，故成象之謂乾效。三才為六畫，故爻法之謂坤極。六畫之數，占事知來，故謂之占。變通趣時以盡利，天下之民謂之事業，故謂之事。陰陽在初，深不可測，故謂之神。

"The Yi" refers to the Taiji, from which the two principles (yin and yang) arise, and from the two principles come the four images, and from the four images come the eight trigrams. This process of generation continues without end, hence it is said, "The continuous generation is called the Yi." The three elements (heaven, earth, and humanity) form the images of the eight trigrams, hence it is said, "The formation of images is called Qian" (the original text has "Qian" connected to "xiao," which is related to the following sentence and may be a later addition). Each of the three elements combines two lines to form six lines, hence it is said, "The lines are called Kun" (the original text has "Kun" connected to "ji," which should belong to the following sentence "ji shu zhi lai"). By deducing from the six lines, one can inquire about matters and foresee the future, hence it is called "zhan." Flexibility and adaptability to suit the proper time and to exhaust the benefits, enabling the people of the world to each find their proper use, is called "shi," hence it is called "shi." The yin and yang are hidden in the first line, profound and immeasurable, hence it is called "shen."

疏：此一章皆聖人微言，上義已盡，故知此下四十六字後師所訓也。上雲盛德大業，故云富有之謂大業，日新之謂盛德。上雲所居而安者易之象也，故云成象之謂乾；所變而翫者爻之辭也，故云爻法之謂坤。上雲動則觀其變而翫其占，故云極數知來之謂占，通變之謂事。上雲神無方而易無體，故云生生之謂易，陰陽不測之謂神。

The commentary says: This chapter discusses all the subtle words of the sage. The meaning of the previous text has already been fully explained, so it is known that the following forty-six characters come from the interpretations of later scholars. Since the previous text mentioned "great virtue and great achievements," later scholars established "to be rich is called great achievement, to be renewed every day is called great virtue." Since the previous text said "the place where one resides and feels secure is the image of the Book of Changes," later scholars established "the formation of images is called Qian." Since the previous text said "the change and the enjoyment of it are the words of the lines," later scholars established "the method of lines is called Kun." Since the previous text said "when there is movement, observe its changes and enjoy its divination," later scholars established "to know the future through numbers is called divination, and to understand change is called affairs." Since the previous text said "the spirit has no fixed form and the Book of Changes has no fixed form," later scholars established "to be ever-renewing is called the Book of Changes, and the movement of yin and yang without measure is called spirit."

夫易廣矣大矣。注：乾象動直故大，坤形動闢故廣。以言乎遠則不御。注：御，止也。遠謂乾，天高不御也。以言乎邇則靜而正。注：邇謂坤，坤至靜而德方，故正也。以言乎天地之間則備矣。注：謂易廣大悉備，有天地人道焉，故稱備矣。

The Classic says: "The Book of Changes is vast and great." Hui Dong's own commentary: The image of Qian (Heaven) moves once and proceeds directly, hence it is called "great"; the form of Kun (Earth) moves once and opens up, hence it is called "vast." The Classic says: "When speaking of the distant, it cannot be restrained." His own commentary: "Aut" means to stop; "distant" refers to Qian, as Heaven is high and boundless, and cannot be restrained. The Classic says: "When speaking of the near, it is quiet and upright." His own commentary: "Near" refers to Kun, as Kun is extremely quiet and its virtue is upright, hence it is called "upright." The Classic says: "When speaking of between heaven and earth, it is complete." His own commentary: This refers to the Book of Changes being vast and encompassing everything, including the way of heaven, the way of earth, and the way of humanity, hence it is called "complete."

夫乾其靜也專，其動也直，是以大生焉。注：專謂初，直謂二。二動升坤，五直方大，是以大生焉。夫坤其靜也脅，其動也闢，是以廣生焉。注：脅，閉，謂上也。以坤脅乾，閉塞而成冬，故其靜也脅。闢，開，謂五也。動降乾二，坤道廣佈，是以廣生焉。

The text says: "The Trigram Qian, when still, is focused; when moving, it is direct, thus producing great things." Hui Dong's commentary explains: "Focused" refers to the first line, and "direct" refers to the second line. When the second line of Qian moves upward into Kun, the fifth line of Kun thus possesses the virtue of being upright and vast, and "greatness" arises from this. The text also says: "The Trigram Kun, when still, is closed; when moving, it is open, thus producing wide things." In his commentary, Hui Dong explains: "Closed" means closure, referring to the top line. By the yin of Kun closing the yang of Qian, heaven and earth become closed and form winter, hence "when still, it is closed." "Open" means opening, referring to the fifth line. When the fifth line of Kun moves downward to the second position of Qian, the way of Kun spreads widely, and "wide" arises from this.

廣大配天地。注：乾天坤地，故配天地。變通配四時。注：變通趣時謂十二消息也。泰、大壯、夬配春，乾、遘配夏，否、觀、剝配秋，坤、復、臨配冬，謂十二消息相變通而周於四時也。陰陽之義配日月。注：復七日來復，陽之義，配日；臨八月有凶，陰之義，配月。荀氏謂乾舍於離配日而居，坤舍於坎配月而居也。易簡之善配至德。注：易簡，元也，於人為至德。坤為至，乾為德，故以配至德。

The text says: "Vast and great, it corresponds to heaven and earth." Hui Dong explains: Qian represents heaven and Kun represents earth, so "vast and great" corresponds to heaven and earth. The text says: "Change and adapt correspond to the four seasons." His own explanation: Change and adapt mean adapting to the appropriate time, referring to the twelve changing hexagrams. Tai, Da Zhuang, and Guai correspond to spring; Qian and Gu (originally "Gou") correspond to summer; Pǐ, Guan, and Po correspond to autumn; Kun, Fu, and Lin correspond to winter. This means the twelve changing hexagrams change and adapt, circulating through the four seasons. The text says: "The meaning of yin and yang corresponds to the sun and moon." His own explanation: The hexagram Fu says "seven days until it returns," which belongs to the yang aspect, corresponding to the sun; the hexagram Lin says "there is danger by the eighth month," which belongs to the yin aspect, corresponding to the moon. Xun Shuang, however, thought that Qian returns to Li and corresponds to the sun, while Kun returns to Kan and corresponds to the moon. The text says: "The simplicity and ease of the Book of Changes correspond to the highest virtue." His own explanation: Easy and simple are "Yuan," which, when applied to people, is the highest virtue. Kun represents "to the utmost," and Qian represents "virtue," so they are used to correspond to "the highest virtue."

疏：乾象至故廣○此虞義也。在天成象故曰乾象，在地成形故曰坤形，義見下也。○御止至御也○此虞義也。《釋言》曰：「御，禁也。」禁有止義，故曰止也。虞注嗛彖曰「天道遠」，故遠謂乾。天形穹隆，其色蒼蒼，故云天高不御也。○邇謂至正也○此虞義也。邇，古文。邇，近也。揚子《法言》曰：「聖人之言遠如天，賢人之言近如地。」地卑故邇，謂坤至靜而德方，即下靜翕而動闢，陰開為方，辨方正位，故正也。

The commentary explains the self-commentary from "Qian Xiang" to "Gu Guang." This is Yu Fan's view. What is formed in the heavens is called "Qian Xiang" because it is an image; what is formed on the earth is called "Kun Xing" because it is a form. The meaning is explained in the following text. From "Yu Zhi" to "Yu Ye": also Yu Fan's view. The "Er Ya · Shi Yan" says: "Yu means to prohibit." Prohibition includes the meaning of stopping, so it is interpreted as "zhi" (to stop). Yu Fan's commentary on the "Tuan Zhuan" of the "Qian" hexagram says "the heavenly way is far away," so "yuan" refers to Qian. The form of heaven is vast and high, covering above, its color is boundless blue, so it is said "heaven is high but does not restrain." From "Er Wei" to "Zheng Ye": also Yu Fan's view. "Er" has an ancient character form (the original text here omits the ancient character), and "er" means near. Yang Xiong's "Fa Yan" says: "The words of the sage are far like heaven, the words of the virtuous are near like earth." Being in a low position is called "er," which corresponds to the commentary's statement that Kun is extremely still and has a square virtue, matching the following text "still and harmonious, movement and opening." Yin opens to form the square, distinguishing and establishing the directions, so it is said "zheng."

○謂易至備矣○此虞義也。易有三才，故云天地之間。《樂記》樂禮章曰：「樂著大始而禮居成物。著不息者天也，著不動者地也，一動一靜者天地之間也。」鄭彼注云：「間謂百物。」是天地之間謂人物也。雲易廣大悉備，有天地人道焉者，虞約下繫文言之，以證天地之間為三才也。易備三才，故云備矣。

From "Wèi Yì" to "Bèi yǐ" this passage is Yu Fan's view. The Book of Changes includes the three elements of heaven, earth and humanity, hence it says "between heaven and earth." The chapter on music in the Book of Rites says: "Music manifests the beginning, and rites provide stability for completed things. What is manifest and unceasing is heaven, what is manifest and unmoving is earth, and between one movement and one stillness is between heaven and earth." Zheng Xuan's commentary on this passage says: "Between refers to all things." This shows that "between heaven and earth" refers to people and all things. The commentary says "The Book of Changes is vast and comprehensive, containing the ways of heaven, earth and humanity," which is Yu Fan's summary of the passage from the lower part of the Great Treatise, used to prove that "between heaven and earth" is indeed the three elements. Since the Book of Changes includes the three elements, it says "it is complete."

○專謂至生焉○《說卦》曰「震為專」，虞彼注云：「陽在初，隱靜未出，觸坤故專。」則乾靜也專，是專謂初也。坤六二直方大，虞彼注云：「謂二陽稱直，乾其動也直，故曰直。」是直謂二也。乾二敬以直內而升，坤五敬義立而德不孤，是以大生也。

From "special meaning" to "thereby arises": The "Sayings of the Hexagram" states "Zhen represents specialization." Yu Fan's commentary on that passage says: "A yang line in the first position is hidden and quiet, not yet emerging, thus touching the Kun body, hence called specialization." This corresponds with "When Qian is still, it is specialized," showing that "specialization" refers to the first line. The "Yi" line of the "Kun" hexagram says "Straight, square, great." Yu Fan's commentary on that passage says: "The second line is yang, hence called straight. The 'Great Treatise' says 'When Qian moves, it is straight,' hence called straight." This shows that "straight" refers to the second line. The second line of Qian respects and maintains straightness within and ascends, while the fifth line of Kun respects and upholds righteousness together, thus "greatness" arises from this.

○脅閉至生焉○脅，古文翕。脅閉，宋衷義也。坤義以方外，故知脅謂上也。坤上六消乾至亥，故以坤脅乾。《月令》孟冬曰「天地不通，閉塞而成冬」，故其靜也脅。闢，古文闢。虞注坤六二云「方謂闢」，陰開為方。五降乾二，以乾闢坤，其道廣佈，是以廣生也。

From "xie bi" to "sheng yan" in this passage: "xie" is an ancient form of "xi". Interpreting "xie" as "bi" is the view of Song Zhong. The hexagram Kun corrects its outer aspect through righteousness, so it knows that "xie" refers to the top line. The sixth line of Kun eliminates all the yang of Qian and reaches the month of Hai, which is when Kun closes the yang of Qian, hence saying "yi kun xie qian". The "Liji · Yueling" states in the first month of winter that "heaven and earth are not connected, closed and blocked to form winter", hence saying "qi jing ye xie". "Bi" also has another ancient form. Yu Fan's commentary on the second line of Kun says "fang is also bi", meaning that yin opens and forms fang. The fifth line of Kun descends to the second position of Qian, with Qian opening Kun, its way being extensive and spreading, hence "guang" is thus generated.

○乾天至天地○乾大坤廣，乾為天，坤為地，易與天地準，故配天地也。○變通至時也○下繫云：「變通者，趣時者也。」時謂四時。變通謂乾坤通變十二消息，即十二闢卦也。泰、大壯、夬春時卦，故配春；乾、遘夏時卦，故配夏；否、觀、剝秋時卦，故配秋；坤、復、臨冬時卦，故配冬。以卦氣言之，四正為四時，震主春，離主夏，兌主秋，坎主冬，故十二消息相變通而周於四時也。

From "Qian (Heaven)" to "Heaven and Earth": Qian represents Greatness and Kun represents Vastness. Qian is Heaven and Kun is Earth. The Book of Changes corresponds with Heaven and Earth, so "Greatness and Vastness" are paired with Heaven and Earth. From "Change and Adaptation" to "Time": The "Great Treatise" of the lower part says, "Change and adaptation are ways to follow the time." "Time" refers to the four seasons. "Change and adaptation" refers to the twelve message hexagrams formed by the change and transformation of Qian and Kun, also known as the twelve gate hexagrams. Tai, Da Zhuang, and Guai are the hexagrams of spring, so they correspond to spring; Qian and Guo are the hexagrams of summer, so they correspond to summer; Po, Guan, and Po are the hexagrams of autumn, so they correspond to autumn; Kun, Fu, and Lin are the hexagrams of winter, so they correspond to winter. If we follow the method of hexagram qi, the four main hexagrams Kan, Zhen, Li, and Dui each correspond to a season: Zhen corresponds to spring, Li corresponds to summer, Dui corresponds to autumn, and Kan corresponds to winter. Thus, the twelve message hexagrams change and adapt, circulating through the four seasons.

○復七至居也○陽息稱日，陰消稱月。《詩·七月》一之日、二之日、三之日、四之日皆陽息之月，故稱日；五月斯螽動股，六月莎雞振羽，七月在野，八月在戶，皆陰消之月，故稱月。復七日來復，陽息稱日；臨八月有凶，八月謂陰消稱月，故陰陽之義配日月也。荀氏據鬼易乾歸合離，故云乾舍於離，離為日，故配日而居；坤歸合坎，故云坤舍於坎，坎為月，故配月而居也。

From "Fu Qi" to "Ju Ye" this passage says: the month when yang begins to grow is called "day," and the month when yin declines is called "month." In the "Book of Songs · Bin Feng · July," "Yi Zhi Ri, Er Zhi Ri, San Zhi Ri, Si Zhi Ri" all refer to months when yang is increasing, so they are called "day"; "Wu Yue Si Zhong Dong Gu, Liu Yue Sha Ji Zhen Yu, Qi Yue Zai Ye, Ba Yue Zai Hu" all refer to months when yin is declining, so they are called "month." The hexagram Fu says "seven days until it returns," because yang is increasing, so it is called "day"; the hexagram Lin says "until the eighth month there is misfortune," because the eighth month is when yin is declining, so it is called "month," thus saying "the meaning of yin and yang is matched with day and month." Xun Shuang, based on the "Gui Yi" theory (oldly regarded the "Guicang" as Gui Yi), thought that Qian returns and combines with Li, so he said Qian resides in Li; since Li is day, it is matched with day. Kun returns and combines with Kan, so he said Kun resides in Kan; since Kan is month, it is matched with month.

○易簡至至德○乾以易知，坤以簡能，皆謂乾坤之元，故云易簡元也。在天為至道，在人為至德，故《禮運》曰「天道至教，聖人至德」，《中庸》曰「苟不至德，至道不凝焉」是也。坤為至乾為德，虞義也。有至德以凝至道，故易簡之善配至德也。

From the passage "From 'Easy and Simple' to 'Highest Virtue'": "Qian is known through ease, Kun is capable through simplicity," which discusses the principles of Qian and Kun. Therefore, the commentary states "ease and simplicity are the principles." This "principle" is the highest principle in heaven and the highest virtue in humanity. Hence, the "Book of Rites · Rituals" says "the way of heaven is the highest teaching, and the sage is the highest virtue." The "Doctrine of the Mean" states "if one does not possess the highest virtue, the highest way will not be established." Taking Kun as "highest" and Qian as "virtue" is Yu Fan's view. Only with the highest virtue can the highest way be established, hence it is said "the goodness of ease and simplicity is matched with the highest virtue."

子曰易其至矣乎。注：易謂坎離，坎上離下，六爻得位而行中和，故其至矣乎。子曰：中庸其至矣乎。夫易聖人所以崇德而廣業也。注：崇，高也。乾為崇，坤為廣，乾二居五為崇德，坤五居二為廣業。知崇體卑崇效天卑法地。注：乾以易知，故知崇；正位居體，故體卑。崇效天五，卑法地二。

The text says: "Zi said: The Book of Changes has reached its highest point." Hui Dong's self-commentary states: "Yi" refers to the Kan and Li trigrams. When Kan is above and Li is below, they form the Hexagram of Completion. Each of the six lines is in its proper position and follows the principle of the middle and correctness, thus expressing admiration for "its highest point," which is consistent with the statement in the Zhongyong, "Zi said: Zhongyong has reached its highest point." The text continues: "The Book of Changes is the way of the sage to cultivate virtue and expand his undertakings." Self-commentary: "Chong" means high. Qian represents high, and Kun represents expansion. The second line of Qian rising to the fifth position is "cultivating virtue," while the fifth line of Kun descending to the second position is "expanding his undertakings." The text further states: "Knowing high and embodying humility, high follows heaven, humility follows earth." Self-commentary: Qian is characterized by simplicity and ease, thus its knowledge is lofty; Kun is properly positioned and resides in the lower position, thus its embodiment is humble. "Knowing high" refers to rising to the fifth position, while "embodiment of humility" refers to residing in the second position.

天地設位而易行乎其中矣。注：位謂六畫之位，乾坤各三爻，故天地設位。易出乾入坤，上下無常，周流六虛，故易行乎其中矣。成性存存道義之門。注：成之者性，故曰成性。成性存存，謂久於中正而弗失也。乾坤易之門，易出乾為道門，入坤為義門，故道義之門。

The text says: "Heaven and Earth are set in position, and the Book of Changes operates within it." Hui Dong's own commentary states: "Position" refers to the order of the six lines in a single hexagram. The third line of Qian (Heaven) and the third line of Kun (Earth) each occupy half of it, hence it is said "Heaven and Earth are set in position." The yang of the Book of Changes originates from Qian and enters into Kun; it moves up and down without fixed rules, circulating among the six empty positions, hence it is said "the Book of Changes operates within it." The text also says: "Forming the nature and maintaining it, this is the gate of the Way and righteousness." Hui Dong's own commentary states: "What is formed is nature," hence it is called "forming the nature." "Forming the nature and maintaining it" means to hold firmly to the middle and uprightness without losing them. The "Great Treatise" below says "Qian and Kun are the gate of the Book of Changes": yang originating from Qian is the gate of the Way, and yang entering into Kun is the gate of righteousness, hence it is called "the gate of the Way and righteousness."

疏：易謂至矣乎○易謂坎離，謂既濟也。既濟剛柔正而位當，故坎上離下，六爻得位。二五為中和，故行中和。《周禮·師氏》曰「至德以為道本」，鄭彼注云：「至德，中和之德，覆燾持載含容者也。」子曰：中庸其至矣乎。亦謂中和為至德，故鄭注《周禮》引此為證也。

The commentary explains the self-commentary from "Yi wei" to "i hu." "Yi wei Kan Li" refers to the卦 of Ji Ji. The "Tu" section of Ji Ji says "the firm and the yielding are correct and their positions are appropriate," so Kan is above and Li is below, with each of the six lines in proper position. The second line and the fifth line are in the middle, so it is said "acting in the middle and harmonious." The "Shi Shi" section of the "Zhou Li" says "using the highest virtue as the foundation of the Way." Zheng Xuan's commentary on that passage says: "the highest virtue is the virtue of middle and harmony, like heaven covering and earth supporting, encompassing everything." The "Zhongyong" records "Zi said: middle and harmony is the highest virtue," which also takes middle and harmony as the highest virtue, so Zheng Xuan cited this sentence to support his commentary on the "Zhou Li."

○崇高至廣業○崇高，《釋詁》文。《鬼谷子》曰：「與陽言者依崇高，與陰言者依卑小。」故云乾為崇。坤廣生，故為廣。乾為德，故乾二居坤五為崇德；坤為業，故坤五居乾二為廣業。乾五坎也，坤二離也，易謂坎離，故聖人以崇德廣業。爻在二五為中，故曰崇廣；在三四為不中，故曰進修。○乾以至地二○知讀如字。乾以易知，積善成德，故知崇。坤為體，二正陰位而居下體，故體卑。四畫以上為天，故崇效天五；三畫以下為地，故卑法地二。

From "Chong" to "Guangye" this section: The character "Chong" is interpreted as "high," based on the "Er Ya · Xigǔ." The "Guiguzi" says: "When speaking to a yang strong person, follow the lofty; when speaking to a yin soft person, follow the humble." Therefore, Qian represents Chong. Kun governs broad generation, so it is called Guang. Qian represents virtue, so the second line of Qian rising to the fifth line of Kun is "Chong De" (loftiness of virtue); Kun represents career, so the fifth line of Kun descending to the second line of Qian is "Guang Ye" (broad career). The fifth line of Qian originally is the Kan line, and the second line of Kun originally is the Li line, but the "Yi" takes Kan and Li as its main elements, so the sage uses this to achieve "Chong De" and "Guang Ye." The lines at positions two and five are in the middle, so "Chong" and "Guang" are used; the lines at positions three and four are not in the middle, so the "Wenyan" of Qian speaks of "Jin De Xiu Ye" (advancing virtue and cultivating career). From "Qian Yi" to "Di Er" this section: The "Zhi" in "Zhi Chong" is read according to its original character, not as "Zhi" (wisdom). Qian, with its easy and level nature, knows and accumulates goodness to form its virtue, so its knowledge is lofty. Kun represents the body, and the second line is a pure yin position located in the lower trigram, so its body is humble. In a hexagram with six lines, the four lines above belong to heaven, so "Chong Xiao Tian" (loftiness imitates heaven) refers to rising to the fifth line; the three lines below belong to earth, so "Bi Fa Di" (humble follows earth) refers to staying at the second line.

○位謂至中矣○此虞義也。《參同契》曰：「天地者乾坤之象也。設位者，列陰陽配合之位。」即六畫之位也。乾天坤地，乾坤各三爻，故天地設位。《參同契》又曰：「易謂坎離。坎離者，乾坤二用，二用無爻位，周流行六虛，往來既不定，上下亦無常。」魏伯陽釋此傳皆易先師之義，故虞氏用其說。出乾為息，入坤為消，乾坤六爻，獨無坎離，故無爻位。坎戊離己居中央，王四方，故易行乎其中也。

From "Wei Wei" to "Zhong Yi" this passage is Yu Fan's view. The "Zhou Yi San Tong Qi" says: "Heaven and Earth are the trigrams of Qian and Kun; so called setting positions, is arranging the positions of yin and yang pairing." That is the six lines' positions. Qian represents Heaven, Kun represents Earth, Qian and Kun each occupy three lines, so it is said "Heaven and Earth set positions." The "San Tong Qi" also says: "The Book of Changes refers to Kan and Li. Kan and Li are the two functions of Qian and Kun, these two functions do not occupy fixed lines, but flow through the six empty positions, moving without fixed place, and up and down without regularity." Wei Boyang's explanation of this passage from the "Xici" uses the old interpretations of the Han dynasty masters of the Book of Changes, so Yu Fan followed his view. Yang arising from Qian is rest, entering into Kun is decline; combining Qian and Kun into six lines, there is no Kan and Li, so it is said that Kan and Li have no lines. According to the method of Na Jia, Kan receives Wu and Li receives Ji, Wu and Ji belong to earth and occupy the central position, governing all directions, so it is said "the Book of Changes operates in the middle."

○成之至之門○成之者性，故曰成性，虞義也。成性，性之合於中和者也。《中庸》曰：「中庸其至矣乎，民鮮能久矣。」鄭氏謂人罕能久行。又曰：「回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。」是久於中正而弗失存存之義也。乾坤易之門，下傳文。乾為道門，坤為義門，亦虞義。出乾為道門，入坤為義門，言道義從乾坤出也。

From "becoming" to "the gate": "What is formed is nature," so it is called "forming nature," which is Yu Fan's view. By "forming nature," it refers to the inherent nature that conforms to the middle and harmony. The "Doctrine of the Mean" says: "Is the mean not the ultimate standard? People have rarely been able to maintain it for long." Zheng Xuan explains this as people rarely being able to uphold it consistently. The "Doctrine of the Mean" also says: "Yan Hui's character was such that he chose the mean, and once he obtained a good quality, he held it tightly to his chest and would not let it go." This is precisely "maintaining the middle and uprightness without losing it," which means "steadfastly maintaining." "Qian and Kun are the gates of the Book of Changes" is a saying from the lower part of the "Great Treatise." Taking Qian as the gate of the Way and Kun as the gate of righteousness is also Yu Fan's view: yang arises from Qian, thus being the gate of the Way, and enters into Kun, thus being the gate of righteousness. This means that both the Way and righteousness originate from Qian and Kun.

聖人有以見天下之嘖而儗諸其形容。注：乾稱聖人，謂庖犧也。嘖謂初。自上儗下稱儗。形容，謂陰在地成形者也。象其物宜是故謂之象。注：物宜謂陽，遠取諸物，在天成象，故象其物宜，謂三才八卦在天也，庖犧重為六畫也。

The text says: "The sage saw the movement of the world and compared it to its forms." ("Zhe" refers to the commonly accepted "Zai," and "Ni" refers to "Ni.") Hui Dong's own commentary: "Qian is called the sage, here referring to Fuxi." "Zhe" refers to the first line. Comparing the upper position to the lower position is called "Ni." "Form and shape" refers to the form taken by yin energy on the earth. The text continues: "It is called the image because it resembles the appropriate nature of things." The commentary says: "The appropriate nature of things" refers to yang. The "Xici" lower section says "taking from distant things," and since yang forms an image in the sky, "resembling the appropriate nature of things" refers to the trigrams of the three elements and eight trigrams in the heavens. Fuxi then overlapped them to form the six lines of the hexagram.

聖人有以見天下之動。注：重言聖人，謂文王也。動謂六爻。而觀其會通以行其等禮。注：六爻發揮，乾坤交而亨。亨者，通也。亨者，嘉之會也，故觀其會通。嘉會足以合禮，故以行其等禮。《禮立言》曰：「聖人等之以禮。」《春秋傳》曰：「講禮於等。」

The text says: "The sage has observed the movement of the world." Hui Dong's commentary: Here, the term "sage" refers again to King Wen. "Movement" refers to the changes of the six lines. The text continues: "and observes their mutual connection and harmony, in order to carry out the distinctions of ritual." His commentary: When the six lines move and change, the trigrams of Heaven and Earth interact and become harmonious. "Heng" means communication or passage; the "Wenyan" section of the Book of Changes also says, "Heng means the gathering of good things," hence the phrase "observing their mutual connection and harmony." "Good gatherings are sufficient to conform to ritual," hence "in order to carry out the distinctions of ritual." The "Liyang" section of the Dai Dai Li Ji says: "The sage uses ritual to distinguish ranks." The "Zuo Zhuan" of the Spring and Autumn Annals says: "Ritual is practiced according to ranks."

繫辭焉以斷其吉凶是故謂之爻。注：辨吉凶者存乎辭，故繫辭焉以斷其吉凶，定之以吉凶，所以斷也。言天下之至嘖而不可惡也。注：惡讀為亞，亞，次也。至嘖無情，故不可次。言天下之至嘖而不可亂也。注：嘖當為動。亂，治也。至動故不可治。儗之而後言儀之而後動儗儀以成其變化。注：初辭儗之，問焉而以言，故儗之而後言。儀，度也，將舉事必先於此儀之，故儀之而後動。儗儀者，變化之所由出也，故以成其變化。

The text says: "Attach statements to determine its fortune or misfortune, thus it is called a line." Hui Dong's own commentary: Determining fortune or misfortune depends on the line statements, so attaching the text above to judge fortune or misfortune; the phrase "determine by fortune or misfortune" is precisely used for making decisions. The text says: "Speak of the world's utmost movement which cannot be considered evil." His own commentary: "Evil" is read as "ya," meaning "order." When utmost movement occurs, its nature has not yet manifested, so there is no way to establish order. The text says: "Speak of the world's utmost movement which cannot be confused." His own commentary: Here, "movement" is taken as "dong"; "confused" means "governed," and when the six lines are at their utmost movement, there is no way to govern them. The text says: "First simulate and then speak, first measure and then act, simulate and measure to bring about change." His own commentary: The "Xici" lower section says "initial statements are simulated," and also says "ask and then speak," so it is first simulating and then speaking. "Measure" means to consider carefully; before taking action, one must first consider carefully, so it is first considering and then acting. Simulating and measuring are the sources from which change arises, hence it is said "to bring about change."

疏：乾稱至者也○此虞義也。乾五為聖人，文王書經繫庖犧於九五，故謂庖犧也。下傳曰「探嘖索隱」，虞彼注云：「嘖初也。初隱未見，故探嘖。」《太玄》曰：「陰陽所以抽嘖。」嘖，情也，京氏訓同。易之屯，太玄凖為礥，初一曰「黃純於潛」，測曰「化在嘖也」，范望注云：「陽氣潛在地下，養萬物之根荄，故云化在嘖。」若然，嘖訓為情，乃情之未動者，故知嘖謂初。乾上坤下，以乾儗坤，故云自上儗下稱儗。

A commentary explains the self-annotation from "Qian" to "zhe ye." This is Yu Fan's view. The nine in the fifth position of Qian represents the position of the sage. When King Wen composed the line statements, he attached Fu Xi to the nine in the fifth, so the annotation refers to Fu Xi. The "Lower Transmission of the Great Treatise" says "probe, inquire, and seek the hidden," and Yu Fan's annotation on that passage says, "Zhe refers to the first line; the first line is hidden and not yet revealed, so it is called probe." The "Tai Xuan" says "yin and yang draw out zhe," and "zhe" refers to emotion. Jing Fang's explanation is the same. In the "Zun" hexagram of the "Zhou Yi," the "Tai Xuan" uses "guan" to correspond with it. The first line of "guan" says "yellow purity in concealment," and the divination statement says "transformation occurs in zhe." Fan Wang's annotation says, "Yang energy is concealed underground, nurturing the roots of all things, so it is called transformation in zhe." According to this, "zhe" is interpreted as emotion, referring to the state where emotion has not yet arisen, so we know that "zhe" refers to the first line. Heaven is above and Earth is below, using Heaven to compare with Earth, so it is said "from above, imitate and call it imitate."

易之大義上經終坎離，下經終既濟未濟，上繫終乾坤，下繫終六子，則上下經與上下繫相表裡。上經象陽，下經法陰，復為陽初，姤為陰初。六日七分之法，陽起中孚，陰起咸。乾元坤元，天地之心，為易之本，故上繫七爻起於中孚鳴鶴在陰，下繫十一爻起於咸憧憧往來。此傳發端，言聖人見天下之嘖，謂中孚咸也。

The great meaning of the Book of Changes is that the Upper Classic ends with the hexagrams Kan and Li, and the Lower Classic ends with Ji Ji and Wei Ji; the Upper Transmission of the Great Treatise ends with the hexagrams Qian and Kun, and the Lower Transmission ends with the six subsidiary hexagrams — this shows that the Upper and Lower Classics correspond with the Upper and Lower Transmissions as inner and outer aspects. The Upper Classic takes its imagery from Yang, while the Lower Classic takes its pattern from Yin; Fu is the beginning of Yang, and Gou is the beginning of Yin. According to the method of six days and seven parts of the hexagram energies, Yang begins from Zhong Fu, and Yin begins from Xian. Qian Yuan and Kun Yuan are the hearts of heaven and earth, and also the fundamental principles of the Book of Changes. Therefore, the seven line statements cited in the Upper Transmission of the Great Treatise begin with Zhong Fu Nine in the Second, "A crane in the shade," and the eleven line statements cited in the Lower Transmission begin with Xian Nine in the Fourth, "Coming and going in confusion." This beginning of the Great Treatise refers to the sage's observation of the ultimate phenomena in the world, which is specifically about the hexagrams Zhong Fu and Xian.

易彰往而察來而微顯闡幽，故儗諸其形容也。以乾儗坤，陰在地成形。地形有高下，故稱容。《周禮·函人》曰「凡為甲必先為容」，鄭眾注云：「容謂象式。」甲有大小長短，猶地形有高下，故云形容，謂陰在地成形者也。

The Yi Classic clarifies past events and discerns future ones, revealing the subtle and explaining the obscure, hence it says, "Compare with their forms and appearances." Using Qian (Heaven) to compare with Kun (Earth), the Yin energy on the ground takes form. The terrain has high and low places, so it is called "容" (containment). The Zhou Li · Kao Gong Ji · Han Ren says, "When making armor, one must first make the form," and Zheng Zhong's commentary explains, "Form refers to the pattern." Armor varies in size and length, just as the terrain varies in height and depth, so they are collectively called "form and appearance," which is what the commentary means by "Yin on the ground takes form."

○物宜至畫也○此虞義也。物宜為陽，陽即乾也。下傳云「遠取諸物」，乾為遠為物。象謂三才，在天成象，故象其物宜。日月在天成八卦象，謂天三爻，故云三才八卦在天也。以地兩之為六畫，故云庖犧重為六畫也。○重言至六爻○此虞義也。庖犧畫卦，文王書經傳，兩稱聖人，故知庖犧及文王也。上言象謂三才八卦之象，此言爻道有變動，故曰爻，知動謂六爻也。

From "From 'Suitable for Things' to 'Drawing'" this section is Yu Fan's view. "Suitable for Things" belongs to the Yang, and Yang is Qian. The "Great Treatise" says "taking from distant things," Qian is both distant and represents things. "Image" refers to the three elements, forming images in the heavens, so it says "image of suitable things." The sun and moon in the heavens form the images of the eight trigrams, referring to the three lines of heaven, so the commentary says "the three elements and eight trigrams are in the heavens." Then by overlapping the two lines of earth upon it, it becomes six lines, so the commentary says "Fu Xi overlapped them into six lines." From "Repetition" to "Six Lines" this section is also Yu Fan's view. Fu Xi drew the trigrams, King Wen wrote the classics and commentaries, and the two instances of "sage" refer to Fu Xi and King Wen respectively. The previous "image" refers to the image of the three elements and eight trigrams, but here it says the lines have movement, so it is called "line." Thus, "movement" refers to the six lines.

○六爻至於等○動謂六爻之動，則會通乃六爻發動揮變也。乾坤交而亨，天地交而萬物通也。亨者通，子夏義也。陰陽相應為嘉，故亨者嘉之會也。嘉屬五禮，嘉會禮通，故以行其等禮。鄭注《樂記》云：「等，階級也。」爻有等如禮之有階級，故曰等禮。《禮立言》者，《大戴記·立言》篇也。《春秋傳》者，昭十三年傳文。《晉語》曰「從其等禮也」，韋昭云：「從尊卑之等謂之禮。」是等禮之義也。

From "Six Lines" to "Yu Deng" section: "Motion" refers to the change of the six lines. Therefore, "communication" means the movement and change of the six lines. The union of Heaven and Earth leads to smoothness and communication, just as the "Commentary on the Hexagram of Tai" says, "Heaven and Earth communicate and all things become harmonious." Interpreting "Heng" as "communication" is the view of Zi Xia. The mutualsympathetic response of yin and yang is called "Jia," so the "Commentary on the Documents" says, "Heng means the meeting of Jia." "Jia" is one of the five types of rites: auspicious, ominous, military, guest, and Jia. When the rites of Jia are combined, the meaning of rites becomes clear, hence it is said, "to carry out the rites of order." Zheng Xuan's commentary on the "Record of Music" says, "Order means rank." The lines have order, just as rites have ranks, so it is called "rites of order." The phrase "Liji Lianyan" refers to the "Discourse on Establishing Words" from the "Da Dai Li Ji." The phrase "Chunqiu Zhuan" refers to the transmitted text of the thirteenth year of Duke Zhao. The "Guoyu · Jin Yu" says, "Following the rites of order," and Wei Zhao's commentary says, "Following the hierarchy of respect and humility is called rites." This is the meaning of "rites of order."

○惡讀至可次○惡讀為亞，荀義也。古惡亞字通，《說文》曰：「亞，丑也。」是亞即惡也。又云賈侍中以為次弟也，故《釋言》云：「亞，次也。」《尚書大傳》曰：「王升舟入水鼓鍾惡，觀臺惡，將舟惡。」鄭彼注云：「惡讀為亞，亞訓次，次猶仲也。」

From the section "from 'evil reading' to 'can be next'": reading "wu" as "ya" is the view of Xun Shuang. In ancient times, the characters "wu" and "ya" were used interchangeably. The "Shuo Wen Jie Zi" says: "ya means ugly." This shows that "ya" is equivalent to "wu." The "Shuo Wen" also mentions that Jia Shizhong (Jia Kui) considered "ya" to mean order or sequence, so the "Er Ya · Xie Yan" says: "ya means next." The "Shang Shu Da Zhuan" says: "the king ascended the boat into the water, struck the bells and sounded the drums, and the boat was next, and the platform was next, and the boat was next." Zheng Xuan's commentary on that passage says: "reading 'wu' as 'ya', 'ya' is interpreted as 'next', and 'next' is like the 'zhong' in the order of Bo and Zhong."

漢時有玉印曰周惡父印，識者以為條侯亞父。條侯為勃少子，故稱亞。魯文公子惡，衛臣有石惡，皆讀為亞，伯仲之稱也。《史記》盧綰孫他之封惡谷侯，《漢書》作亞，知惡亞同物，惡訓為次。京房曰：「嘖，情也。」賈逵注《左傳》曰：「嘖，至也。」至嘖無情，情之未動，如喜怒哀樂之未發，其道微妙，故不可次。儗之其形容，象其物宜，所以次之也。

In the Han dynasty, there was a jade seal inscribed with "Zhou E Fu Yin," and those who understood it believed it referred to Zhou Yafu, the Taohou. Taohou was the youngest son of Zhou Bo, hence the character "Ya" in his name. Lu Wen Gong had a son named "E," and a minister of the State of Wei named Shi E. These "E" characters were all pronounced "Ya," serving as terms of rank in a sequence. The "Records of the Grand Historian" records Lu Wan's grandson Lu Te being enfeoffed as the Duke of Egu, but the "Book of Han" writes it as "Yagu." This shows that "E" and "Ya" were originally the same character, and "E" can be interpreted as "secondary." Jing Fang said, "Zhe, that is emotion." Jia Kui's commentary on the "Zuo Zhuan" said, "Zhe, that is to reach." At the moment of zhe, emotion has not yet arisen, just as joy, anger, sorrow, and joy have not yet been expressed. The principle is subtle and profound, so it cannot be arranged in order. Only when "describing its appearance and matching it to its appropriate form" can it be given an order.

○嘖當至可治○嘖當為動，鄭義也。虞本作動，雲舊誤作嘖也。亂治，《釋詁》文。《論語》曰「予有亂十人」，馬融注云：「亂，治也。」六爻發揮變動不拘，故不可治。觀其會通以行其等禮，繋辭焉以斷其吉凶，所以治之也。故下繫云：「極天下之嘖者存乎卦，鼓天下之動者存乎辭。」

From "zhe dang" to "ke zhi" in this passage: changing "zhe" to "dong" is Zheng Xuan's opinion. Yu Fan's version originally reads "dong," and he says the old version mistakenly wrote it as "zhe." Interpreting "luan" as "zhi" comes from the "Er Ya · Xigǔ." The "Lun Yu" says "yu you luan shi ren," and Ma Rong's commentary states, "luan means zhi." Six lines are expressed and change without restriction, so it is said "ke zhi." However, "guan qi hui tong yi xing qi deng li, xi ci yan yi duan qi ji xiong" is the method used to regulate it. Therefore, the "Xi Ci Xia Zhuan" says, "ji tianxia zhe zhe zhe zhe xun hu gua, gu tianxia dong zhe zhe zhe xun hu ci."

○初辭至變化○初辭儗之，下繫文。問焉而以言，謂問於易而後言。以言者尚其辭，故儗之而後言。儀度，許慎義也。鄭注《尚書大傳》曰：「射王極之度也。射人將發矢必先於此儀之，發矢則必中於彼矣。君將出政亦先於朝廷度之，出則應於民心，射其象者也。」以易為度，先於此儀之而後舉事則動無不中，故儀之而後動。儗之儀之，變化從此而出，故以成其變化，通志成務之謂也。

From "Initial Words" to "Change": "Initial Words are compared" is a statement from the Lower Part of the Great Treatise. "Questioning and then speaking" means first consulting the Book of Changes and then expressing words; the Upper Part of the Great Treatise says "speaking is based on its words," so it is first comparison and then expression. Taking "yi" as "measure" is Xu Shen's opinion. Zheng Xuan's commentary on the Great Transmission of the Book of Documents says: "Archery is a model of the king's law and order. When the archer is about to release the arrow, he must first measure and adjust it properly, so that when he shoots, he can hit the target; similarly, when the king is about to issue decrees, he first considers and measures them in court, so that when he issues them, they will conform to the people's will—archery is taken as a symbol of this." Taking the Book of Changes as a standard, first measuring and considering before taking action, one's conduct will be in harmony with propriety, so it is said "measure and then act." Comparison and consideration lead to change, so it is said "thus achieving transformation," which is what the Great Treatise calls "communicating the aspirations of the world and accomplishing the affairs of the world."

鳴鶴在陰其子和之我有好爵吾與爾靡之。子曰：君子居其室。注：二變體復，君子謂復初。陰消入坤，艮為居，巽陽隱室，故居其室。出其言善則千里之外應之況其邇者乎。注：復初出震，震為出為言，元者善之長，故曰善。坤數十，震為百里，十之千里也。外謂震巽同聲，同聲者相應，故千里之外應之。邇謂坤，坤為順，二變順初，故況其邇者乎。

The text cites the line statement of the second line of the Zhongfu hexagram: "A crane calls in the shade, its young respond in harmony; I have a good cup of wine, I will share it with you." Hui Dong explains: the second line of Zhongfu changes to the Fu hexagram, so "the gentleman" refers to the initial line of Fu. The yin energy is exhausted and enters the Kun, and the upper trigram of Kun receives one yang to form Gen, which represents dwelling; the yang of Xun is hidden below like something hidden in a room, hence "dwelling in his room." The text continues: "If one's words are good, they will be responded to even from a thousand miles away, how much more so from nearby." Hui Dong's self-commentary: the initial line of Fu comes from Zhen, which represents going out and speech; the Wenyan of Qian says "the origin is the beginning of goodness," hence "good." The number of Kun is ten, and the Zhen hexagram says "shock over a hundred miles," and a hundred miles multiplied by ten is a thousand miles. "Outside" refers to Zhen and Xun having the same sound, and things with the same sound respond to each other, hence "responded to even from a thousand miles away." "Nearby" refers to Kun, which represents order, and the second line changing to conform to the initial line shows obedience, hence "how much more so from nearby."

居其室出其言不善則千里之外違之況其邇者乎。注：坤初為不善，消二成，弒父弒君，故千里之外違之，況其邇者乎。上繫首中孚，陽之始也，聖人慎其幾，故以善不善言之；下繫首咸，陰之始也，聖人知其化，故以屈信往來言之。

The text says: "He resides in his room, but speaks words that are not good, then even those a thousand miles away will rebel, how much more so those nearby." Hui Dong explains: The first line of the Earth (Kun) is considered not good, and the Yin declines to the second line to form the trigram Duan (Retreat) (the original text says "declines to the second line to form," but the name of the trigram is missing). Thus, there arises the calamity of a son killing his father and a minister killing his sovereign. Therefore, it says, "Even those a thousand miles away will rebel, how much more so those nearby." The line statements cited in the Upper Transmission of the Great Treatise begin with Zhongfu (Sincerity), which marks the beginning of Yang; the sage is cautious in the subtlest matters, hence using good and not good to establish his statements. The line statements cited in the Lower Transmission of the Great Treatise begin with Xian (Mutual Attraction), which marks the beginning of Yin; the sage understands its transformations, hence using the concepts of bending and stretching, coming and going to establish his statements.

言出乎身加乎民。注：震為出為言，坤為身為民也。行發乎邇見乎遠。注：震為行，坤為邇，乾為遠，兌為見，謂二發應五則千里之外，故行發乎邇見乎遠也。言行君子之樞機樞機之發榮辱之主也。注：震為春門，故為樞；又為動，故為機。陽息為榮，陰消為辱，震為主，故榮辱之主。言行君子之所以動天地也可不慎乎。注：巽以風動天，震以雷動地，艮為慎，故可不慎乎。易曰：正其始，萬物理。君子慎始，差以毫釐，繆以千里。此之謂也。

The text says: "Speech comes from the body and affects the people." Hui Dong's commentary: Zhen represents speech and movement, Kun represents the body and the people. The text says: "Actions originate from near and are seen from afar." His commentary: Zhen represents movement, Kun represents nearness, Qian represents distance, and Dui represents seeing; this refers to the second line being activated and corresponding with the fifth line, thus having an effect that reaches thousands of miles away, hence saying "actions originate from near and are seen from afar." The text says: "Speech and action are the key points of a gentleman; the release of these key points determines honor and disgrace." His commentary: Zhen represents the gate of spring, hence the door hinge; Zhen also represents movement, hence the crossbow mechanism. Yang generating vitality is honor, Yin retreating is disgrace, and Zhen is the main factor, hence saying "determines honor and disgrace." The text says: "Speech and action are what a gentleman uses to move heaven and earth; can we not be cautious?" His commentary: Xun uses wind to move heaven, Zhen uses thunder to move earth, Gen represents caution, hence saying "can we not be cautious?" The lost text of the Book of Changes says: "Correct the beginning, and all things will be in order; a gentleman is cautious at the beginning, a slight deviation at the start leads to a great error in the end." This is exactly the meaning being explained.

疏：二變至其室○君子謂陽，中孚二失位變體復，故君子謂復初。復自坤來，陰消剝上入坤，剝艮為居。坤初巽爻，陽復巽初，巽陽隱室，故居其室，言微陽應卦中孚時也。○復初至者乎○復之初震也，故震為出為言。復初元也，元者善之長也，故出其言善。坤數十以下，虞義也。天九地十，故坤數十。震驚百里，十之故千里。巽反震故言外，震雷巽風，同聲相應，故千里之外應之。坤為近，故邇謂二，變體坤而順於初，故況其邇者乎。

The commentary explains the passage from "two changes" to "his room." "The gentleman" refers to a yang line; the second line of Zhongfu is in a yin position and is not in the correct place, so after changing it becomes the structure of Fu卦. Therefore, "the gentleman" refers to the first line of Fu卦. Fu卦 comes from Kun卦: yin is reduced to Bo卦, and the upper line of Bo卦 returns to Kun卦. Bo has the structure of Gen卦, which represents dwelling. The initial position of Kun卦 originally had the line of Xun卦; when yang returns, it dwells in the initial position of Xun, and the yang is hidden in the room, so it is said "dwelling in his room," referring to this slight yang and its correspondence with Zhongfu at that time. From "Fu initial" to "how?" this part: the initial line of Fu卦 is Zhen卦, so Zhen represents thunder and speech. The initial line of Fu卦 is "Yuan," and "Yuan is the beginning of goodness," so it is said "speaking good words." "Kun's number is ten" is the view of Yu Fan: the number of heaven is nine, the number of earth is ten, so the number of Kun is ten; the Zhen卦 says "thunder shocks a hundred miles," ten times a hundred miles is a thousand miles. Xun and Zhen are directly opposite, so it is called "outside"; Zhen is thunder and Xun is wind, they respond to each other with the same sound, so "responding from a thousand miles away." Kun represents nearness, so "near" refers to the second line; the second line changes into the structure of Kun, which follows the initial line, so it is said "and even the near ones."

○坤初至言之○《文言》曰「積不善之家必有餘殃」，虞彼注云「坤積不善」，故知坤初為不善，謂遘時也。遘消二成，艮子弒父，至三成否，坤臣弒君，故千里之外違之，況其邇者乎。陽稱幾，慎其幾謂隱惡而揚善，辯之早也；陰稱化，知其化謂窮神知化，德之盛也。《淮南·齊俗》曰「唯聖人知其化」，高誘注云：「其化視陰入陽，從陽入陰，唯聖人知之也。」

From "Kun Initial" to "Speaking of It" section: The "Wenyan" of the "Kun" hexagram says, "A family accumulating evil deeds will surely suffer residual calamities." Yu Fan's commentary on that passage states, "Kun represents the accumulation of evil deeds," so it is known that the first line of Kun is evil, referring to the time of Gou. When Gou's yin wanes to the second line, it becomes Duan, which has the structure of Gen (Mountain), Gen representing the young male, thus there is an image of a son killing his father. When it wanes further to the third line, it becomes Pǐ, which has the structure of Kun, Kun representing the subject, thus there is an image of a subject killing his sovereign. Therefore, it is said, "Even a thousand miles away, one will disobey, how much more so in close proximity." Yang is called "ji" (a subtle sign), "being cautious about ji" means concealing evil and promoting good, which allows for early discernment. Yin is called "hua" (transformation), "knowing its hua" means comprehending the subtle workings of the Dao, which is the highest virtue. The "Qisuxun" in the "Huainanzi" says, "Only the sage knows the transformation." Gao You's commentary states, "The so-called transformation refers to observing yin entering yang and yang entering yin; only the sage can comprehend this."

○震為至遠也○此虞義也。陽自下升而臨坤，故加乎民。二發應五據中孚，二五相應，言言出乎身，行言發乎邇者，《大戴禮·曾子疾病》篇曰：「言不遠身，言之主也；行不遠身，行之本也。」是其義也。

From "Zhen represents" to "far away": This is Yu Fan's interpretation. Yang rises from below and approaches Kun, hence it is said "added to the people." The second line moves and corresponds with the fifth line, referring to Zhongfu hexagram, where the second and fifth lines correspond properly. The text says "emitted from the body" in terms of speech, and "arising nearby" in terms of action. The "Dai Dai Li Ji · Zeng Zi Ji Bing" states: "Speech not departing from oneself is the master of speech; action not departing from oneself is the root of action." This is exactly the meaning.

○震為至之主○鄭注云：「樞，戶樞也。機，弩牙也。」震為卯，卯為開門，故為樞。鄭注《大學》曰：「機發動所由。」震為動，故為機。此荀義也，荀以艮為門，今不用也。乾陽息卦，乾初積善有餘慶，故陽息為榮；坤陰消卦，坤初積不善有餘殃，故陰消為辱。震主器，故榮辱之主。

From "Zhen" to "Zhi Zhu" section: Zheng Xuan's commentary says: "Chu is the door axle, Ji is the trigger of a crossbow." Zhen corresponds to Mao in the twelve earthly branches, and Mao is the time of opening the door, so Zhen is Chu. In his commentary on the Great Learning, Zheng Xuan says: "Ji is the place from which action originates." Since Zhen is active, it is Ji. This is Xun Shuang's view; Xun Shuang also regarded Gen as the door, but Hui Dong does not adopt this here. Qian is the trigram of yang's growth, and the first line of Qian accumulates good deeds with surplus blessings, so yang's growth is honor. Kun is the trigram of yin's decline, and the first line of Kun accumulates evil deeds with surplus misfortune, so yin's decline is disgrace. Zhen is the master of ancestral temples and ritual vessels, so it is said "the master of honor and disgrace."

○巽以至謂也○巽為風，乾為天，巽伏乾初，故以風動天；震為雷，坤為地，震伏坤初，故以雷動地。此上虞義也。虞唯以五體巽為風動天，今不用也。《呂氏春秋》曰：「今室閉戶牖，動天地一室也。」言一室修德可以動天地。中孚互艮，艮為慎，故可不慎乎。易曰以下，十翼之逸文。始謂初也，正陽在下為聖人，故正其始，萬物理。陽息則正謂復初，陰消則不正謂遘初，故君子慎始。毫釐謂纖介也，不正在纖介之間而違之在千里之外，故云繆以千里也。

From "Xun Yi" to "Wei Ye" in this passage: Xun represents wind, Qian represents heaven, and Xun is hidden in the first position of Qian, so it is said "wind moves heaven"; Zhen represents thunder, Kun represents earth, and Zhen is hidden in the first position of Kun, so it is said "thunder moves earth." This is Yu Fan's view. Yu Fan used only the fifth line of Xun to explain wind moving heaven, but Hui Dong does not adopt this approach. The "Lüshi Chunqiu" says: "If you close the doors and windows of a single room, the movement of heaven and earth would not exceed this room." The meaning is that cultivating virtue within a single room is sufficient to move heaven and earth. The mutual hexagrams of Zhongfū contain Gen, which represents caution, so it is said "can we not be cautious?" The text "Yi Yu" below is an excerpt from the "Ten Wings." "Shi" refers to the first line. A pure yang line in the lower position is the sage, so it is said "correcting the beginning, all things receive their proper order." Yang rising at the time of correctness refers to the first line of Fu卦; yin declining at the time of incorrectness refers to the first line of Gou卦, so it is said "the gentleman is cautious at the beginning." "Hao Li" refers to the most minute details: incorrectness is only in the smallest things, yet deviation is far away in thousands of miles, so it is said "a small error leads to a great mistake."

《參同契》述此義云：「君子居其室，出其言善則千里之外應之。」謂萬乘之主處九重之位，發號出令，順陰陽節藏器，俟時勿違卦月，謹候日辰，審察消息。纖介不正，悔吝為賊，二至改度，乖錯委曲，隆冬大暑，盛夏霜雪，二分縱橫，不應漏刻，水旱相伐，風雨不節，蝗蟲湧沸，群異旁出。言卦氣不效也。董子亦云：「君人者國之元，發言動作萬物之樞機。樞機之發，榮辱之端，失之毫釐，駟不及追，故為人君者謹本詳始，敬小慎微。」皆發明此傳之義也。

The Zhou Changes (I Ching) Treatise on the Combination of the Three is explaining this point, saying: "A gentleman resides in his room, and if his words are good, then they will be responded to even a thousand miles away." This means that a ruler of a country with a million chariots, living in the inner palace, should issue commands in accordance with the measure of yin and yang, store up his instruments and treasures, wait for the right time without violating the month associated with the hexagram. He should be cautious in observing the day branch and carefully examine the waxing and waning of yin and yang. If there is the slightest deviation, regret and hardship will become calamities: the measure of the solstices will change, the seasons will be out of order, with severe heat in the depths of winter and frost and snow in the height of summer; at the equinoxes, day and night will be out of sequence, and the water clock will not measure accurately; floods and droughts will occur together, winds and rains will not follow the proper seasons, locusts will swarm, and various strange phenomena will arise. These are all signs that the hexagram's energy is not being fulfilled. Dong Zhongshu also said: "The sovereign is the head of the country; his words and actions are the pivot of all things. When the pivot is set in motion, it is the beginning of honor or disgrace. A deviation of even a hair's breadth cannot be corrected by a fast carriage with four horses, so the sovereign must be careful in the fundamentals and thorough in the beginning, respectful of small matters, and cautious in subtle things." All of these are elaborating on the meaning of this passage from the Great Treatise.

同人先號咷而後笑。子曰：君子之道，或出或處，或默或語。注：乾為道為君子，故稱君子之道。同人反師，震為出為語，坤為默，巽為處，故或出或處或默或語也。二人同心其利斷金。注：乾為人，二人謂二五，坎為心，巽為同，故二人同心。巽為利，乾為金，以離斷金，故其利斷金。同心之言其臭如蘭。注：臭，氣也。蘭，香草。震為言，巽為蘭，離日燥之，故其臭如蘭。二五同姓，故言臭。《春秋傳》曰：「闢諸草木，吾臭味也。」

The text cites the "Nine in the Fifth" line statement from the hexagram "Tong Ren": "Tong Ren first wails and then laughs. The Master said: The Way of the gentleman is to go out or stay, to be silent or speak." Hui Dong explains: Qian represents the Way and the gentleman, hence it is called "the Way of the gentleman." The hexagram Tong Ren is opposite to the hexagram Shi: Shi has Zhen, which represents going out and speaking; Shi has Kun, which represents silence; the second line of Shi forms the mutual relationship with Xun, which represents staying, hence it says "to go out or stay, to be silent or speak." The text says: "Two hearts in harmony, their power can cut through metal." The self-commentary explains: Qian represents people, "two people" refers to the second line and the fifth line; Kan represents the heart, Xun represents harmony, hence it says "two hearts in harmony." Xun represents benefit, Qian represents metal, using Li fire to cut through metal, hence it says "their power can cut through metal." The text says: "Words of harmony, their scent is like orchid." The self-commentary explains: "Scent" refers to smell, "orchid" is a fragrant plant. Zhen represents speech, Xun represents orchid, Li fire dries it and spreads its fragrance, hence it says "their scent is like orchid." The second line and the fifth line share the same surname, hence "scent" is used. The "Spring and Autumn Zuo Zhuan" says: "Like plants and trees, we share the same scent."

疏：乾為至語也○此虞義也。同人卦辭曰「利君子貞」，注云「君子謂二五」，二五得正，乾為道為君子，故云君子之道。虞注同人云「旁通師卦」，而稱反師者，否泰反其類，亦得言反也。同人反師，師震為出為語。《鬼谷子》曰：「捭之者，開也，言也，陽也；闔之者，閉也，默也，陰也。」故坤為默。二體巽為處，巽陽藏室，故為處也。

The commentary explains the self-commentary from "Qian represents" to "speech" in this passage. This is Yu Fan's view. The Hexagram Statement of "Tongren" says "favorable for the gentleman to be steadfast." Hui Dong's annotation says "the gentleman refers to the second line and the fifth line." Both the second and fifth lines are in the correct position. Qian represents the Way and the gentleman, so it is called "the Way of the gentleman." Yu Fan's annotation of "Tongren" says it "communicates with the Shī hexagram." Here it says "reverse Shī," because Pi and Tai are opposites, and communication can also be called "reverse." "Tongren" reversed becomes "Shī." The Shī hexagram has Zhen, which represents going out and speech. The "Guiguzi" says: "Bai means opening, speech, and yang; He means closing, silence, and yin." Therefore, Kun represents silence. The second line of the Shī hexagram forms the mutual relationship of Xun, which represents dwelling. The yang of Xun is hidden within, so it is called "dwelling."

○乾為至斷金○卦名同人，同人體乾，故乾為人。五正應二，故二人謂二五。坎為心，巽為同，二五同性，同性則同德，同德則同心，故二人同心。巽近利市，故為利。乾為金，二體離，以離火斷金，故其利斷金。此虞義也。虞以二人為夫婦，震為夫，巽為婦，今不用也。

From "Qian" to "Cutting Through Metal": The hexagram is called "Tong Ren" (Union). The upper trigram is Qian (Heaven), so Qian represents people. The fifth line corresponds to the second line, so "two people" refers to lines two and five. Kan (Water) represents the heart, and Xun (Wind) represents harmony; since lines two and five are of the same nature, they share the same virtue, thus being in harmony, which is why it is said "two people with the same heart." The "Sayings on the Trigrams" state that Xun brings profit threefold, so Xun represents benefit. Qian represents metal, and the trigram formed by the second line is Li (Fire), using fire to cut through metal, hence "its benefit cuts through metal." This is Yu Fan's interpretation. Yu Fan also regarded "two people" as husband and wife, with Zhen (Thunder) as the husband and Xun as the wife, but Hui Dong did not adopt this view.

○臭氣至味也○《說卦》曰「巽為臭」，虞彼注云：「臭，氣也。風至知氣，巽二入艮鼻，故為臭。」引此傳為證，故知臭氣指巽也。《詩·溱洧》曰「方秉蕑兮」，毛傳云：「蕑，蘭也。」陸璣疏云：「蕑即蘭，香草也。」《荀子·宥坐》篇曰：「芷蘭生於深林，非以無人而不芳。」故云蘭香草。巽柔爻為草，又為臭，故為蘭。燥萬物者莫熯乎火，離日燥之，芳臭發越，故其臭如蘭。此上虞義也。

From "smell" to "flavor" this passage: The "Zhouyi Commentary on the Hexagrams" says "Xun represents smell." Yu Fan's commentary refers to this passage, saying, "Smell is gas; when the wind blows, one knows the scent. The second line of Xun enters Gen, and Gen represents the nose, so Xun represents smell." He cites this passage from the "Great Treatise" as evidence, thus knowing that "smell" refers to Xun. The "Book of Songs, Zheng Wind, Zhen Wei" says "I hold the orchid," and the Mao Commentary explains, "Jian is the orchid." Lu Ji's "Commentary on the Flora, Fauna, Birds, Animals, Insects, and Fish in the Book of Songs" says, "Jian is the orchid, a fragrant herb." The "Xunzi, Youzuo" chapter says, "Chihlan grows in deep forests, and does not cease to emit its fragrance even if no one is there to admire it." Thus the commentary says, "Orchid is a fragrant herb." Xun's flexible line represents grass, and Xun also represents smell, so Xun represents orchid. The "Zhouyi Commentary on the Hexagrams" says, "Nothing dries things more than fire." The sun of Li dries them, and the fragrance spreads, so it is said, "Its smell is like orchid." All of this is Yu Fan's view.

同人天在上，火炎上，其性同，故二五同姓。《春秋傳》者，襄二十二年傳文，彼鄭公孫僑對晉君語。晉鄭同姓，故云闢諸草木吾臭味也。同姓則同德，同德合義，異德合姓，二五同姓，合義不合姓，故比諸臭味也。

The卦 of Tongren has the trigram Qian (Heaven) above and the trigram Li (Fire) below. Since both Qian and Li have an upward-moving nature, they share the same characteristics. Therefore, the Second Line and the Fifth Line are said to be 「of the same surname」. The reference to the Spring and Autumn Annals is from the transmission of the twenty-second year of Duke Xiang, which is a reply by Zheng's Zi Chang (Gongsun Qiao) to the ruler of Jin. Since Jin and Zheng were originally of the same surname, it is said 「just as plants and trees, we share the same fragrance.」 Being of the same surname implies sharing the same virtue, and the harmony between those of the same virtue is based on righteousness, while the harmony between those of different virtues is based on surname. Since the Second Line and the Fifth Line are of the same surname, their harmony is based on righteousness rather than merely on surname, hence the analogy with fragrance is used.

初六藉用白茅無咎。注：其初難知，陰又失正，故獨舉初六。子曰：苟錯諸地而可矣，藉之用茅，何咎之有，慎之至也。注：苟，或。錯，置也。頤坤為地，故苟錯諸地。初為四藉，與四易位，故藉之用茅，何咎之有。頤艮為慎，坤為至，故慎之至也。夫茅之為物薄而用可重也。注：陰道柔賤，故薄。香絜可貴，故可重。慎斯術也以往其無所失矣。注：術，道也。乾為道，初往四下體成乾，故慎斯術也。以往得位故無所失矣。

The text cites the "First Line" statement of the hexagram "Great Excess": "Initial Six, using white reeds as a mat, there is no blame." Hui Dong explains: The "Great Treatise" says "At the beginning, it is difficult to know," and even more so for this line, which is a yin line in a yang position and thus not in the correct place. Therefore, it specially marks the title "Initial Six." The text says: "The Master said: If placing it on the ground is sufficient, using reeds as a mat, how could there be blame? This is the utmost caution." Hui Dong explains: "Gu" means perhaps, "cuo" means to place. "Great Excess" is related to "Contemplation," which contains "Kun," representing earth. Therefore, it says "perhaps placing it on the ground." The first line serves as a support for the fourth line, and they exchange positions, hence "using reeds as a mat, how could there be blame?" "Contemplation" contains "Gen," representing caution, and "Kun" represents the utmost, hence "the utmost caution." The text continues: "The reed is a thin plant, yet its use is of great importance." Hui Dong explains: Yin is soft, weak, and lowly, hence "thin"; reeds are fragrant and clean, hence "of great importance." The text says: "If one carefully follows this way, there will be nothing lost." Hui Dong explains: "Shu" means the way, and "Qian" represents the way. The first line moves to the fourth position, and the lower trigram becomes "Qian," hence "carefully follow this way." By moving in this way, each line is in its proper position, hence "nothing is lost."

疏：其初至初六○此虞義也。其初難知陰陽之微，故難知。六居初為失位。上繫七爻，下繫十一爻，獨此舉初六者，言當辯之早也。○苟或至至也○初在下，故言地。旁通頤，頤坤為地，錯諸地則安，故苟錯諸地而可矣。此上虞義也。初以柔藉四，故初為四藉。初四失正，與四易位則無咎，故藉之用茅何咎之有。頤艮為慎。○坤為至君子○慎始初變之正，故慎之至也。

The commentary explains the passage from "its beginning" to "Six at the beginning." This is Yu Fan's view. The phrase "its beginning is difficult to know" refers to the fact that the first line's yin and yang image is subtle and obscure, hence difficult to understand. The six at the beginning is a yin line in the first position, which is not in the correct place. The Upper Great Treatise cites seven line statements, and the Lower Great Treatise cites eleven line statements, but this particular line specifically mentions the title "Six at the beginning," which is meant to emphasize the importance of distinguishing early on. From "if any" to "to the end": since the first line is at the very bottom, it is said "earth." The Great Overcoming hexagram is related to the颐 hexagram, which contains the Kun hexagram, and Kun represents earth; placing it on the earth makes it stable, hence it is said "perhaps placing it on the earth is also acceptable." This is Yu Fan's view. The first line, being a flexible and yielding line, supports the fourth line, hence it is said "the first line supports the fourth." Both the first and fourth lines are not in the correct place, but if they exchange positions, there will be no fault, hence it is said "using reed grass for support, how could there be fault?" The颐 hexagram also contains the Gen hexagram, and Gen represents caution. From "Kun represents" to "the gentleman": being cautious at the beginning makes the first line become correct, hence it is said "caution to the utmost."

○陰道至可重○此虞義也。陰為柔為賤，故陰道柔賤。用以藉四，與四易位則可以薦鬼神，羞王公，故云香絜可貴也。○術道至失矣○《說文》曰：「術，邑中道也。」故云術道也。艮為慎，初往居四，四來居初，則下體成乾，故云慎斯術也。以往陰陽得位，故云其無所失矣。

○ From "Yin Channel" to "Can Be Repeated": This is Yu Fan's view. Yin represents softness and low status, so it is said "Yin Channel is soft and lowly." Using it to complement the fourth line, and exchanging positions with the fourth line, it can be used to present to ghosts and gods and to offer to princes and dukes, so it is said "fragrant and clean, and can be esteemed." ○ From "Skill and Dao" to "Has Been Lost": The "Shuo Wen Jie Zi" says: "Skill is the road within a city." Therefore, the commentary says "skill is the same as Dao." Geng represents caution; the first line moves to the fourth position, and the fourth line descends to the first position, making the lower trigram Qian, so it is said "caution in this skill." Thus moving, yin and yang each occupy their proper positions, so it is said "there is nothing lost."

勞嗛君子有終吉。子曰：勞而不伐，有功而不置，厚之至也。注：坎為勞，五多功。置當為德，乾為德。以上之貴下居三賤，故勞而不伐，有功而不德。艮為厚，坤為至，故厚之至也。語以其功下人者也。注：震為語，五多功，下居三，故以其功下人者也。

The text cites the line statement of the "Gentle" hexagram's nine in the third: "To labor humbly, the gentleman has a favorable outcome. The Master said: To labor without boasting, to have merit without claiming it as virtue, this is the highest degree of sincerity." ("Qian" is the common version of "Qian.") Hui Dong's own commentary says: the mutual relations of the third line form Kan, which represents labor; the "Great Treatise" below says "five lines have much merit." "De" should be read as "de," which is represented by Qian. Since nine at the top is noble and occupies the third line, which is humble, it is said "to labor without self-praise, to have merit without considering it as virtue." The third line forms Gen, which represents thickness, and its response line is Kun, which represents the highest degree, hence "the highest degree of thickness." The text says: "To speak of giving one's merit to others." Hui Dong's own commentary says: Zhen represents speech; five lines have much merit, yet it is placed in the third position, hence "to give one's merit to others."

德言盛禮言恭嗛也者致恭以存其位者也。注：乾為盛德，旁通履，履者禮也。嗛以制禮，三從上來體坎，坎折坤體，故恭。震為言，故德言盛禮言恭。上無位，知存而不知亡，降之三得位，故致恭以存其位者也。

The text says: "Deed speaks of abundance, ritual speaks of respect; 'humility' refers to showing respect in order to maintain one's position." Hui Dong's commentary explains: Qian represents great virtue; the卦 of Humility is related to the卦 of Footwear, and Footwear represents ritual. The "Great Treatise" below says, "Humility regulates ritual." The third line, from top to bottom, forms the mutual relations of Kan, which is broken and reduces the body of Kun, forming the posture of bowing, hence it is called "respect." The third line also forms Zhen, which represents speech, so it is said, "Deed speaks of abundance, ritual speaks of respect." The upper ninth line has a yang element in a yin position and lacks a real position; it only knows of "existence" and does not know of "non-existence." When it descends to the third position, it attains the correct position, hence it is said, "showing respect in order to maintain one's position."

疏：坎為至至也○此虞鄭義也。三互坎，坎勞卦，故為勞。上據五，故五多功。置，古文德，字從直心，傳寫訛為置，故云置當為德。上本乾，故乾為德。上九貴而無位，三多凶，貴賤之等，故云以上之貴下居三賤。三體艮，艮為厚，應在坤，坤為至，故厚之至也。○震為至者也○此虞義也。三自上降，故曰下人。

The commentary explains the self-commentary from "Kan represents" to "to it." This is the view of Yu Fan and Zheng Xuan. The third line forms the mutual trigram of Kan. The "Sayings on the Trigrams" refer to Kan as the "Toil Trigram," so it is called toil. The top line is above the fifth line, so it is said "the fifth line has many achievements." "Zhi" is an ancient form of "de," the character consisting of "zhi" and "xin," but was mistakenly copied as "zhi," so it is said "zhi should be de." The top line originally belongs to Qian, so Qian represents de. The top line is noble but lacks a real position, while the third line is "full of misfortune," thus representing the distinction between nobility and lowliness, so it is said "the noble top line resides below the humble third line." The third line forms the trigram Gen, Gen represents thickness; its responding line is Kun, Kun represents utmost, so it is said "thickness to the utmost." From "Zhen represents" to "is it" this part: this is Yu Fan's view. The third line descends from a higher position, so it is said "descends to the lower position."

○乾為至者也○乾三積善成德，虞注下繋云「盛德乾三」，故乾為盛德。嗛以制禮，下繫文，虞彼注云：「陰稱禮，嗛三以一陽制五陰，萬民服，故以制禮。」《鴻範》曰「貌曰恭」，三從上來互體坎，坎折坤體，磬折之容，故云恭。三互震為言，故德言盛禮言恭也。乾上以陽居陰，故無位。陽為存，陰為亡，上知存而不知亡，之三得位謂以陽居陽，故致恭以存其位者也。

From "Qian represents" to "so it is called" this passage: The third line of Qian accumulates goodness to form virtue, and Yu Fan's commentary on the lower part of the Great Treatise says "abundant virtue refers to the third line of Qian," so Qian represents abundant virtue. "Humility governs ritual" is a saying from the lower part of the Great Treatise. Yu Fan's commentary on that passage says: "Yin refers to ritual; the third line of the Humble卦 uses one yang to govern five yins, and the people all submit, so it can govern ritual." The Book of Documents, Hongfan, says "appearance is called respectful," and the virtue of appearance is respect; the third line moves downward from above, and its interacting lines form Kan, which breaks and reduces the body of Kun, which is exactly the posture of bending forward like a磬 and bowing, so it is called "respectful." The third line's interacting lines also include Zhen, which represents speech, so it is said "virtue is spoken with abundance, and ritual is expressed with respect." The top line of Qian is a yang in a yin position, so it is said "without position." Yang represents existence, yin represents non-existence; the top line only knows existence and does not know non-existence. When it descends to the third position, it attains the correct position, which is a yang line in a yang position, so it is said "showing respect to maintain its position."

忼龍有悔。子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。注：義具文言傳。不出戶庭無咎。子曰：亂之所生也，則言語以為階。注：節本泰卦，坤為亂，震為生為言語，坤稱階，故亂之所生則言語為之階也。君不密則失臣臣不密則失身。注：泰乾為君，坤為臣為閉，故稱密。乾三之坤五，君臣毀賊，故君不密則失臣。坤五之乾三，坤體毀壞，故臣不密則失身。坤為身也。

The text cites the line statement of the Upper Nine of the Qian hexagram: "The dragon is restless and has regret. The Master said: 'Being esteemed but without position, lofty but without people, the virtuous person is in a lower position without support, thus movement brings regret.'" Hui Dong's own commentary says: the meaning of this line has already been explained in the Wenyan transmission. The text cites the line statement of the Jie hexagram's Initial Nine: "Not going out of the gate or courtyard, no blame. The Master said: 'Disorder arises from speech.'" Hui Dong's own commentary says: the Jie hexagram originates from the Tai hexagram. The坤 represents disorder, the Zhen represents generation and speech, and the坤 is also called a step. Therefore, the emergence of disorder begins with speech. The text says: "If the ruler is not cautious, he loses his ministers; if the minister is not cautious, he loses himself." Hui Dong's own commentary says: in the Tai hexagram, the Qian represents the ruler, the坤 represents the minister and closure, so it is called "cautious." The third line of Qian moves to the fifth line of坤, thus damaging the relationship between ruler and minister, hence "if the ruler is not cautious, he loses his ministers"; the fifth line of坤 moves to the third line of Qian, thus damaging the坤 structure, hence "if the minister is not cautious, he loses himself"—the坤 represents the body.

幾事不密則害成。注：幾，初也。二已變成坤，坤為事。初不密，動體剝，故幾事不密。初辭擬之，卒成之終，故害成也。是以君子慎密而不出也。注：君子謂初。二動坤為密，故君子慎密。初利居貞，故不出也。

The text says: "If things are not kept secret, harm will result." Hui Dong's commentary explains: "Ji" refers to the first line. The second line has changed into the hexagram of K'un, which represents affairs. The first line is unable to keep secrets, and once it moves, it forms the structure of the hexagram of Bao, hence it is said "if things are not kept secret." The "Great Treatise" (Xici) states "the initial words are like the beginning, and the final outcome is formed," thus the calamity is set in motion. The text continues: "Therefore, the gentleman is cautious and does not act rashly." Hui Dong's commentary explains: "The gentleman" refers to the first line. The second line moving forms the hexagram of K'un, which represents secrecy, hence it is said "the gentleman is cautious and keeps secrets." The hexagram "Jie" (Moderation) has its first line favorable for staying in the correct position and maintaining sincerity, hence it is said "does not act rashly."

疏：節本至階也○此虞義也。節泰三之五，故云節本泰卦。坤反君道，故為亂。震春為生，震善鳴，故為言語。坤土，故為階也。○泰乾至身也○此虞義也。乾以君之，故乾為君。陰臣道，故坤為臣。鄭注云：「密，靜也。」坤靜也翕，又為闔戶，故為閉，退藏於密，故為密也。三之五乾坤體壞，故君臣毀賊；五之乾坤體壞，故失身，坤躬為身也。

The commentary explains the passage from "Jie Ben" to "Jie Ye". This is Yu Fan's view. The Jie hexagram is formed when the third line of the Tai hexagram moves to the fifth position, so it is said "Jie Ben Zi Tai". The Earthly element is opposite to the ruler's way, so it represents disorder. The Zhen trigram represents spring and the birth of all things, so it signifies generation; Zhen is also good at making sounds, so it signifies speech. The Earthly element is soil, so it signifies a step. From "Tai Qian" to "Shen Ye": this is also Yu Fan's view. Qian represents the ruler governing the world, so Qian is the ruler; Yin represents the minister's way, so Kun is the minister. Zheng Xuan explains: "Mi means stillness." The "Great Treatise" says "when it is still, it is harmonious," and Kun also represents closing the door, so it signifies closure. The "Great Treatise" also says "retreating into stillness," so Kun signifies Mi. When the third line moves to the fifth position, the bodies of Qian and Kun are both destroyed, so it is said that the ruler and minister are injured; when the fifth line moves to Qian's third position, the bodies of Qian and Kun are also destroyed, so it is said "losing the body" — Kun represents the body, hence it signifies the body.

○幾初至成也○鄭注云：「幾，微也。」幾者動之微，故幾謂初。二失位變互坤，臣道知事，故坤為事。初利居貞，動體剝，故幾事不密。初辭擬之，卒成之，終坤為害，故害成，此兼虞義也。○君子至出也○此虞義也。初得位，故君子謂初。二動互坤，坤為密，艮為慎，故君子慎密。初利居貞而應四，故不出也。

From "a beginning" to "completion": Zheng Xuan explains, "a beginning is subtle and hidden." "A beginning" refers to the first line, as it is the subtle and dynamic starting point. The second line is out of its proper position and changes, forming the trigram坤 (Earth), which represents affairs. The first line is favorable for maintaining proper position and uprightness, but once it moves, it forms the structure of the hexagram 剥 (Splitting), hence the saying "a beginning is not kept secret." The "Great Treatise" states, "the initial words are imitated, and eventually completed." In the end, the trigram坤 becomes harmful, leading to calamity. This explanation incorporates Yu Fan's view. From "the gentleman" to "emergence": this is Yu Fan's interpretation. The first line is in its proper position, so "the gentleman" refers to the first line. The second line moves, forming the trigram坤, which represents secrecy, and 艮 (Mountain) represents caution, hence "the gentleman is cautious and secretive." The first line is favorable for maintaining proper position and uprightness and corresponds with the fourth line, hence "does not emerge."

子曰為易者其知盜乎。注：為易者謂文王。否上之二成困，三暴嫚以陰乘陽，二變入宮為萃，五之二奪之成解，坎為盜，故為易者其知盜乎。易曰負且乘致寇至負也者小人之事也。注：陰稱小人，坤為事，以賤倍貴，違禮悖義，故小人之事也。乘也者君子之器也。注：君子謂五。器，坤也。坤為大轝，故乘君子之器。

The text says: "Zi said: Does the person who studies the Book of Changes understand thieves?" Hui Dong's own commentary says: "The person who studies the Book of Changes" refers to King Wen. The top line of the Qian hexagram moves to the second position to form the Gen hexagram. The third line of Gen is tyrannical towards the lower and disrespectful towards the upper, and also uses a yin and soft line to overpower a yang and strong line. The second line changes to form the Cui hexagram, which has the image of entering the palace. The fifth line of Cui moves to the second position to take over, forming the Jie hexagram. Jie has the body of Kan, which represents thieves. Therefore, it is said, "The person who studies the Book of Changes probably understands the principles of thieves." The text also says: "Carrying and riding, leading to the arrival of thieves." "Carrying" refers to the actions of a petty person. Yin is called a petty person, and坤 represents affairs. Using one's low status to abandon respect for the superior, violating propriety and contradicting righteousness, thus it is called the behavior of a petty person. The text also says: "Riding refers to the tool of a gentleman." The commentary says: "Gentleman" refers to the fifth line; "tool" is坤, which represents a large chariot. Therefore, it is said, "riding the tool of a gentleman."

小人而乘君子之器盜思奪之矣。注：小人謂三，既違禮倍五，復乘其車，五來之二成坎，坎為盜，思奪之矣。為易者其知盜乎此之謂也。上嫚下暴盜思伐之矣。注：三倍五上嫚乾君而乘其器，下暴於二，二藏於坤，五來寇三，以離戈兵，故稱伐之，坎為暴也。嫚藏悔盜野容悔淫。注：坎心為悔，坤為藏，兌為見，故嫚藏。三動成乾為野，坎水為淫，二變藏坤則五奪之，故嫚藏悔盜野容悔淫。易曰負且乘致寇至盜之招也。注：二藏坤時，艮手招盜，故盜之招。

The text says: "A petty person riding on the vehicle of a superior person, thieves will desire to take it." Hui Dong's commentary: "Petty person" refers to the third line; it violates propriety and rebels against the fifth line, and rides on a carriage it should not be riding. The fifth line comes to occupy the second position and forms Kan, which represents thieves, so the thieves desire to take it. The saying "The author of the Book of Changes probably understood the principles of thieves" refers to this. The text says: "Above is arrogant and below is brutal, thieves will desire to attack it." Commentary: The third line rebels against the fifth line, being arrogant toward the superior Heaven line and secretly riding on its carriage, and being brutal toward the second line. The second line hides in the Earth line, and the fifth line comes to attack the third line. In the mutual relations of the hexagram, there is Li, which represents weapons, so it is called "attack"; Kan represents brutality. The text says: "Arrogance and concealment bring regret and theft; wild appearance brings regret and lust." Commentary: Kan represents the heart and regret, and坤 represents concealment.兑 represents appearance; it should be concealed but appears, which is "arrogance and concealment." The third line moves to form Qian, which represents wildness; Kan represents water and lust. The second line changes and hides in坤, so the fifth line comes to take it, hence "arrogance and concealment lead to theft, wild appearance leads to lust." The text says: "The Book of Changes says: carrying and riding, leading to the arrival of bandits, which is an invitation to thieves." Commentary: When the second line hides in坤, the fourth line forms Gen, which represents the hand, and the hand invites bandits, hence "invitation to thieves."

疏：為易至盜乎○此虞義也。釋解三爻辭，故知為易者謂文王。虞注困卦曰「否二之上」，故云否上之二成困。困三不正，上嫚於五，下暴於二，故三暴嫚。困三傳曰「據于蒺藜乘剛也」，故以陰乘陽。經云「入于其宮」，虞彼注云「二動艮為宮」，故二變入宮為萃。萃五之二奪三成解，五之二體坎，坎為盜，故為易者其知盜乎。

The commentary explains the self-commentary from "As for the Easy" to "Is it a thief?" This is Yu Fan's interpretation. The commentary here refers to the line statement of the sixth line in the third position of the Hexagram of "Release." Therefore, "As for the Easy" refers to King Wen. Yu Fan commented on the Hexagram of "Obstruction," saying it is formed by the second line of the Hexagram of "Opposition" moving to the upper position. Therefore, the commentary says "the upper line of the Hexagram of Opposition moves to the second position to form the Hexagram of Obstruction." The third line of the Hexagram of Obstruction is not in the correct position, being disrespectful to the fifth line above and tyrannical to the second line below, hence "three is tyrannical and disrespectful." The "Small Image" of the sixth line in the Hexagram of Obstruction says "standing on thornbushes, riding on strength," hence it is a yin line riding on a yang line. The text of the Hexagram of Obstruction says "entering into its palace," and Yu Fan's commentary on that part says "the second line moves, and the interacting trigrams form the trigram of K'un, which represents a palace," hence the second line changes and enters the palace to form the Hexagram of "Gathering." The fifth line of the Hexagram of "Gathering" moves to the second position, taking over the third line to form the Hexagram of "Release"; when the fifth line moves to the second position, the interacting trigrams form the trigram of Kan, which represents a thief, hence "the person who composed the Book of Changes must have understood the nature of thieves."

案：虞注萃卦云「觀上之四」，註解卦云「臨初之四」，今言萃自困來、解自萃來者，彼從四陰二陽之例，此從爻例故也。○陰稱至事也○此虞義也。下注云「小人謂三」，此小人亦謂困三。而云陰稱小人者，以對下君子言，陽稱君子，故陰稱小人也。負讀為倍，三以四艮倍五，故云以賤倍貴。賤倍貴猶下倍上，故云違禮悖義，小人之事也。○君子至之器○五謂困五，五得正稱君子。坤形而下者，故云器坤也。坤為大車，三在坤上，故乘君子之器。

According to Yu Fan's commentary on the "Cui" hexagram, it says that "it comes from the upper line of the "Guan" hexagram moving to the fourth position." In his commentary on the "Jie" hexagram, he says that "it comes from the lower line of the "Lin" hexagram moving to the fourth position." Here, however, it says that "Cui comes from "Kun" and "Jie" comes from "Cui," because in Yu Fan's case, he followed the general principle of hexagram transformation with four yin lines and two yang lines, whereas here, the principle of line transformation is followed. From the part "from 'yin' to 'affair'" onwards: this is Yu Fan's view. The following commentary says "the small person refers to the third line," and here the "small person" also refers to the third line of the "Kun" hexagram. Saying "yin is called the small person" is in contrast to the following "the great person" — yang is called the great person, so yin is called the small person. "Fu" is read as "bei," meaning to abandon or forsake; the third line, relying on the fourth line's "Gen" structure, abandons the fifth line, so it is said "the humble abandons the noble." The humble abandoning the noble is the lower abandoning the upper, so it is said to violate propriety and be disorderly in righteousness, which is the behavior of the small person. From the part "the great person" to "the vessel" onwards: "five" refers to the fifth line of the "Kun" hexagram. The fifth line attains the correct position, so it is called the great person. "Kun" is a material object, so it is said "the vessel is Kun." "Kun" represents a large chariot, and the third line is above "Kun," so it is said "riding on the vessel of the great person."

○小人至謂也○此虞義也。三失位故小人謂三。三違事君之禮而倍五，乾在坤上稱君子德車，三乘其車非其人也。五之二成解，解二體坎，坎為盜為思，故盜思奪之矣。五之二失正。若然，乘君子之器者，盜也；奪之者，亦盜也，故云為易者其知盜乎，此之謂也。

This passage is Yu Fan's interpretation. The third line is out of its proper position, so "small person" refers to the third line. The third line violates the proper conduct of serving the superior and thus rebels against the fifth line. The trigram Qian above Kun is called the virtue of the gentleman, and the third line riding on this vehicle is not its rightful place. The fifth line moving to the second position forms the hexagram Jie, and the second line of Jie's interacting trigrams is Kan. Kan represents both theft and thought, so it is said "theft and thought seize it." In fact, the fifth line moving to the second position also loses its proper position. Thus, the one who uses the gentleman's vehicle is a thief, and the one who seizes it is also a thief. Therefore, it is said "the author of the Book of Changes probably understood the principles of thieves," referring exactly to this.

○三倍至暴也○此虞義也。上謂五，下謂二。三倍五，上嫚乾五之君而竊乘其器，下乘剛而暴於二，故上嫚下暴。二變入宮體坤，坤以藏之，故藏於坤。五之二寇三，故云五來寇三。解互離，故以離戈兵，聲罪致討，故稱伐之。三傳曰「自我致戎」，虞氏謂以離兵伐三，故轉寇言戎以成三惡，坎盜，故為暴也。

From "three times" to "violence": This is Yu Fan's view. "Upper" refers to the fifth line, and "lower" refers to the second line. The third line rebels against the fifth line, being disrespectful to the king of Qian (Heaven) at the upper level and taking his chariot and equipment, and at the lower level, it overpowers the strong line and is violent toward the second line. Therefore, it is said "upper disrespect and lower violence." The second line changes and enters the palace to form the body of Kun (Earth), which is capable of containing, so it is said "hidden in Kun." The fifth line moves to the second position to invade the third line, so it is said "five comes to attack three." The mutual structure of the hexagram Jie contains Li (Fire), so it is said "using Li as spear and weapon"; counting the crimes and carrying out punishment, so it is called "to attack." The Xiao Xiang of line six in the third position of the hexagram Jie says "I invite the war," and Yu Fan thinks this refers to using the military of Li to attack the third line, so he transforms "invader" into "war," to confirm the evil nature of the third line; Kan represents thieves, so it is said "as violence."

○坎心至悔淫○此虞義也。二體坎，坎心為悔。困萃皆有兌象，故兌為見，藏而見是嫚藏也。野容，鄭氏謂飾其容而見於外曰野，謂婦人出無擁蔽，猶野處也。《列女傳》載華孟姬曰：車奔姬墮，使侍御者舒幃以自幛蔽，曰：「妾聞野處則幃裳擁蔽，所以正心一意，自斂制也。」頌曰：「孟姬好禮，執節甚公，避嫌遠別，終不野容。」是其義也。

From "Kan Heart" to "Regret and Indulgence": This is Yu Fan's interpretation. The second line forms an intercalary trigram of Kan, which represents heart and regret. The hexagrams Guan and Cui both contain the image of Dui, so Dui represents appearance. When something should be concealed but appears, it is called "màn cang" (disgraceful concealment). As for "wild appearance," Zheng Xuan believes that adorning one's appearance and displaying it to others is called "wild," referring to a woman traveling without covering, like being exposed in the wilderness. The "Biographies of Exemplary Women" records the story of Hua Mengji from the State of Qi: her carriage overturned and she fell to the ground, so she ordered her attendants to spread the curtain to cover herself, saying, "I have heard that being exposed outside should be covered with a curtain, which is used to regulate one's mind and focus one's thoughts, and to self-restrain." It praises her saying, "Mengji is well-mannered, upholding virtue with utmost fairness, avoiding suspicion and keeping distance from men, never exposing her appearance to others." This is exactly the meaning.

三動成乾，乾為野。坎為欲為水，故云坎水為淫。二變藏坤則五來奪之，奪之謂奪三，三為盜為淫而為五所奪，故嫚藏悔盜、野容悔淫。王弼本野作冶，悔作誨，非虞義也。○二藏至之招○此虞義也。二謂萃二，二藏坤時四體艮，艮為手，艮手招盜，故盜之招也。

The third line moves to form Qian, which represents the original field. Kan represents desire and water, so it is said 'Kan water leads to excess'. The second line changes and is concealed within Kun; the fifth line then takes over. The fifth line takes the third line, which is both a thief and an excess, and thus is taken by the fifth line. It is said 'concealment leads to theft, the field leads to excess'. Wang Bi's version writes 'field' as 'beauty' and 'regret' as 'teach', which does not conform to Yu Fan's interpretation. ○ From 'concealment' to 'invitation' section: This is Yu Fan's explanation. 'Two' refers to the second line of Cui. When the second line is concealed within Kun, the fourth line forms the mutual structure of Gen, which represents the hand, using the hand to invite thieves, so it is said 'invitation of thieves'.

大衍之數五十其用四十有九。注：衍，演也。合天地之數演而用之，故曰大衍。《書》曰「占用二衍貣」，衍數所以立卦。天地之數五十有五，五行也，而五為虛，故大衍之數五十。三才也，太極元氣函三為一，故一不用。其用四十有九，三才五行備焉。

The text says: "The great derivation consists of fifty numbers, but forty-nine are actually used." Hui Dong explains: "Derivation" means to evolve, combining the numbers of heaven and earth for calculation and application, hence called "great derivation." The Book of Documents, Hongfan, states "occupy two, derivation error," meaning the derived numbers are used to establish the hexagrams. The total numbers of heaven and earth amount to fifty-five, which represent the Five Phases. Among these, the number "five" is left out, so the great derivation uses fifty. These fifty numbers symbolize the Three Principles: the primordial qi of the Supreme Ultimate encompasses the three dynasties and unifies them into one, so the number "one" is also excluded. In the actual forty-nine lines used, the meanings of the Three Principles and the Five Phases are already included.

分而為二以象兩。注：太極生兩儀，故分而為二以象兩。掛一以象三。注：易有三才，故掛一以象三。揲之以四以象四時。注：易說文王推爻四乃術數，故揲之以四。播五行於四時，故以象四時。歸奇於扐以象閏。注：奇所掛一筴，扐所揲之餘，不一則二，不三則四也。取奇以歸扐則以閏月定四時成歲，故歸奇於扐以象閏。五歲再閏故再扐而後掛。注：一掛兩揲兩扐為五歲再閏。再扐之後，然後別起一掛，故再阞而後掛。

The text says: "Divide them into two parts to symbolize the two principles." Hui Dong's commentary explains that the Taiji gives rise to the two principles, so the divination sticks are divided into two parts to symbolize the two principles of heaven and earth. The text says: "Hang one to symbolize three." His commentary explains that the Book of Changes has the three elements, so one stick is hung to symbolize the three elements. The text says: "Count them by fours to symbolize the four seasons." His commentary explains that the Book of Changes' interpretation says King Wen deduced the number of lines using the number four as the numerical method, so they are counted in groups of four; also, the five elements' energies are distributed among the four seasons, so this is used to symbolize the four seasons. The text says: "Return the odd sticks to the hand to symbolize the intercalary month." His commentary explains that "odd" refers to the stick that was hung, and "hand" refers to the remaining sticks after counting in groups of four, which is either one or two, or three or four. Returning the hung stick to the remaining sticks is like using an intercalary month to regulate the four seasons and form a year, so it is said "return the odd sticks to the hand to symbolize the intercalary month." The text says: "In five years there is another intercalary month, so after two times of returning, one hangs again." His commentary explains that one hanging, two counting, and two returning correspond to the two intercalary months in five years; after two returns, one starts again with hanging, so it is said "after two returns, one hangs again" (the original text writes "return" as "阞").

疏：衍演至備焉○此章言聖人創大衍四象以作八卦之事。《太玄》曰：「夫作者貴其有循而體自然。」聖人幽贊於神明而生蓍，因創為大衍四象之法以作八卦，循四象以立卦，皆體自然而不虛造也。衍演，鄭義也。周語伯陽父曰「夫水土演而民用也」，韋昭注云：「水土氣通為演，演則生物，民得用之。」彼據傳文而云水土氣通，其陰陽二氣之通亦得為演。衍演同物，故云衍演也。

The commentary explains the passage from "Yanyuan" to "Beiyān." This chapter discusses how the sage created the Great Derivation and the Four Images method to compose the Eight Trigrams. The "Taixuan" says: "In any creation, its value lies in following a principle and conforming to nature." The sage deeply participated in the divine and thus developed the method of divination with yarrow stalks, thereby creating the Great Derivation and Four Images method to form the Eight Trigrams. The trigrams were established based on the Four Images, all conforming to nature rather than being made up out of nowhere. The term "yan" is interpreted as "yan" by Zheng Xuan. In the "Guoyu · Zhouyu," Boyangfu says, "When water and soil evolve, people can use them." Wei Zhao's annotation states, "The qi of water and soil communicates, which is called evolution; when it evolves, it produces life, and people can use it." He explains that the qi of water and soil communicates, but in reality, the mutual communication of yin and yang qi can also be called "yan." "Yan" and "yan" are essentially the same thing, so it is said that "yan is the same as yan."

天地之數五十有五。演而用之，故曰大衍。書曰占用二衍貣者，《尚書·鴻範》文。鄭彼注云：「卦象多變，故言衍貣。」下傳云「十有八變而成卦」，故衍數所以立卦。繫下云：「易之為書也廣大悉備，有天道焉，有地道焉，有人道焉。」《說卦》曰：「立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。」故卦有三才。

The numbers of Heaven and Earth total fifty-five. By deducing and applying these numbers, it is called "Great Derivation." The annotation cites "The Book says: 'Take two, and derive error,'" which is a passage from the "Book of Documents · Hongfan." Zheng Xuan's commentary on that passage says, "Because the changes of the hexagrams are numerous, it is called derivation and error." The "Great Treatise" later states, "Through eighteen transformations a hexagram is formed," indicating that the derived numbers are used to establish the hexagrams. The "Lower Commentary of the Great Treatise" says, "The Book of Changes is vast and comprehensive, containing heavenly ways, earthly ways, and human ways." The "Commentary on the Hexagrams" says, "Establishing the way of Heaven is called yin and yang, establishing the way of Earth is called softness and strength, and establishing the way of Humanity is called benevolence and righteousness." Therefore, each hexagram contains the three principles of Heaven, Earth, and Humanity.

大衍之數即天地之數。天地之數五十有五，而大衍之數五十者，《明堂月令》曰：「春，其數八；夏，其數七；秋，其數九；冬，其數六；中央土，其數五。」一水二火三木四金五土，水火木金得土而成，故一二三四得五為六七八九。土生數五，成數五，五五為十，故有地十。故《太玄》曰：「一六為水，二七為火，三八為木，四九為金，五五為土。」

The great derivation number is the number of heaven and earth. The number of heaven and earth is clearly fifty-five, yet the great derivation number only takes fifty. The reason for this is that the "Bright Hall Monthly Order" says, "The number for spring is eight, for summer seven, for autumn nine, for winter six, and for the central earth five." One represents water, two fire, three wood, four metal, and five earth. Water, fire, wood, and metal all need earth to take form, so the original numbers one, two, three, and four are each added to five to become six, seven, eight, and nine. The original number of earth is five, and its completed number is also five. When five combines with five, it makes ten, hence the number "ten of earth." Therefore, the "Great玄" says, "One and six make water, two and seven make fire, three and eight make wood, four and nine make metal, and five and five make earth."

天地之數五十有五而五在地十之中，故大衍之數五十，五為虛也。五五為十而五為虛，故伏羲衍易數止五十；五五為十而十為虛，故箕子陳範數止於九。《易乾鑿度》曰：「大衍之數五十，日十，辰十二，星二十八，凡五十。」京氏於此傳之注亦云：「五十者謂十日、十二辰、二十八宿。」據乾鑿度先師之法也。

The numbers of Heaven and Earth total fifty-five, but the number five is already included in the "ten of Earth," so the great derivation number takes only fifty, and the five is left empty. When five combines with five to make ten, the five is empty, so Fuxi derived the numbers of the Book of Changes only up to fifty. When five combines with five to make ten, the ten is empty, so Ji Zi stated the numbers of the Ho Fang only up to nine. The "Great凿Degree" says: "The great derivation number is fifty, which includes ten heavenly stems, twelve earthly branches, and twenty-eight constellations, totaling fifty." Jing Fang's commentary on this passage of the Great Treatise also says: "The so-called fifty refers to ten days, twelve earthly branches, and twenty-eight constellations." All of this follows the method passed down by the former teachers as recorded in the Great凿Degree.

星主斗。《三統曆》曰：「日合於天統，月合於地統，斗合於人統。」故大衍之數五十，三才也。《三統曆》又曰：「太極元氣函三為一。」一，太極也。京氏云：「其一不用者，天之主氣將欲以虛來實，故用四十九。」天之主氣謂北辰也，故馬氏云：「北辰居位不動，其餘四十九轉運而用。」

Among the twenty-eight constellations, the Big Dipper is the main reference. The "Three Uniformities Calendar" states: "The sun aligns with the heavenly uniformity, the moon aligns with the earthly uniformity, and the Big Dipper aligns with the human uniformity." Therefore, the number fifty of the great derivation is taken to symbolize the three principles. The "Three Uniformities Calendar" also says: "The great ultimate vital energy contains three as one." This "one" is the Taiji. Jing Fang says: "The reason one is not used is because the heavenly principal qi must use emptiness to attract reality, so the practical number is forty-nine." The so-called heavenly principal qi refers to the North Star, so Ma Rong says: "The North Star remains in its position and does not move, while the other forty-nine divination rods move and are used."

但天地之數虛五而數可演，大衍之數虛一而蓍可用。虛者，道之舍也，故《三統曆》曰「道據其一」。必知數備三才五行者，天有三才，地有五行。下傳云「分而為二以象兩，掛一以象三」，是備有三才也；「揲之以四以象四時」，是備有五行也。衍數所以立卦，故云三才五行備焉。若然，大衍合三才五行則兼有合義，故干寶注云：「衍，合也。」

But the numbers of heaven and earth require the number 'five' to be left empty so that the numbers can be unfolded; the Great Derivation number requires the number 'one' to be left empty so that the yarrow stalks can be used. The empty space is precisely where the Dao resides, so the "Three Uniformities Calendar" says "the Dao resides in one." The reason for determining that this number encompasses the three elements and the Five Phases is because heaven has the three elements and earth has the Five Phases. The following text of the Great Treatise says "divide into two to represent the two principles, hang one to represent three," which includes the three elements; it also says "count by four to represent the four seasons," which includes the Five Phases. The derived numbers are used to establish the hexagrams, so the commentary says "the three elements and the Five Phases are all included within them." Thus, the Great Derivation combines both the three elements and the Five Phases. The character "衍" (derive) includes the meaning of "combine," so Gan Bao's commentary says: "衍 means combine."

○太極至象兩○此馬義也。兩儀，天地，以四十九筴分置左右兩手，左象天，右象地，是象兩也。○易有至象三○三才，天地人。掛，猶縣也，就兩儀之間於天數之中分掛其一而配兩儀以象三才。虞氏謂掛左手之小指，若然，則於右手之中掛其一於左手小指也。

From "the Taiji" to "the image of two": This is Ma Rong's view. The two principles are heaven and earth: the forty-nine lines are divided between the left and right hands, with the left hand representing heaven and the right hand representing earth, which is called "the image of two." From "the Book of Changes has" to "the image of three": The three elements are heaven, earth, and humanity. "Hang" is like "suspend," and from the part belonging to heaven between the two principles, one line is taken out and suspended, matching the two principles to represent the three elements. Yu Fan says it is hung on the tip of the left little finger; according to this, it means taking one line from the right hand and hanging it between the tip of the left little finger.

○易說至四時○易說者，《乾鑿度》文。天有四時，地有四方，人有四德，無非四也。推爻之法亦以四求之，故揲之以四。播五行於四時，《禮運》文。大衍五行之數，播散水火木金土之氣於春夏秋冬之四時，故播五行於四時，謂分揲其蓍皆以四，四為數以象四時也。

From "Yi Shuo" to "Si Shi" this section refers to the "Qian Zao Du." Heaven has four seasons, earth has four directions, and humans have four virtues; nowhere is the number four not present. The method of calculating yao numbers is also based on four, counting in groups of four. "Spreading the Five Phases through the Four Seasons" is a phrase from the "Li Ji · Li Yun." The large derivation uses the numbers of the Five Phases, distributing the energies of water, fire, wood, metal, and earth into the four seasons of spring, summer, autumn, and winter, hence saying "spreading the Five Phases through the Four Seasons." This means that the counting of yarrow stalks is done in groups of four, using the number four to symbolize the four seasons.

○奇所至象閏○此虞義也。奇與扐為二事。奇，所掛之一也，故云所掛一筴。扐，左右手四揲之餘也。《王制》曰「祭用數之扐」，又曰「喪用三年之扐」，皆謂數之餘也，故云所揲之餘。既數兩手之筴則其四，四之後必有零數，或一，或二，或三，或四，故云不一則二，不三則四也。

From "Qí Suǒ" to "Xiàng Rùn" section: This is Yu Fan's view. "Qí" and "Tà" are two different things. "Qí" refers to the single stick hanging out, so the commentary says "the stick that is hung out." "Tà" refers to the remaining sticks after counting four by four with both hands. The "Book of Rites · Wang Zhi" says "sacrifices use the remainder of counting," and also says "mourning lasts for three years' remainder," both referring to the leftover count, so the commentary says "the remainder after counting." After counting the sticks in groups of four with both hands, there must be some leftover, either one, two, three, or four, so it says "it is either one or two, either three or four."

取所掛之一而歸之兩手所揲之餘，故云取奇以歸扐。以閏月定四時成歲，《堯典》文。《素問》曰：「日行一度，月行十三度而有奇焉，故大小月三百六十五日而成歲，積氣餘而盈閏矣。立端於始，表正於中，推餘於終而天度畢。」故以閏月定四時成歲，積餘分而成閏月，故歸奇於扐以象閏也。

The stick that was hung out is combined into the remaining sticks in the two hands, so it is said 'to take the odd to return to the gap.' 'Using the leap month to determine the four seasons and complete a year' is a phrase from the Book of Documents, the Yao Dian chapter. The Su Wen says: 'The sun moves one degree per day, the moon moves thirteen degrees and a bit more per day, so the large month and small month together make 365 days to form a year. Accumulating the surplus of the seasons fills up to form a leap month. Setting the starting point at the beginning of the year, marking the correct seasonal changes in the middle, and pushing the remaining numbers to the end of the year, the full circle of degrees is completed.' Therefore, using the leap month to determine the four seasons and complete a year; accumulating the surplus parts to form a leap month, so it is said 'returning the odd to the gap to symbolize the leap month.'

○一掛至後掛○凡前後閏相去大較三十二月，在五歲之中。此掛一揲四歸奇之法亦一變之間，凡一掛兩揲兩扐合為五者，故五歲再閏。五者之中凡有再扐以象再閏，然後置前掛扐之筴，復以見存之筴分二掛一而為第二變矣。虞注：「參五以變曰五歲再閏，再扐而後掛以成一爻之變。」蓋參其五而後成一爻也。

From "one hanging" to "later hanging," the two intercalated months are roughly separated by thirty-two months and both occur within a span of five years. The method of hanging one, dividing four, and returning the remainder is completed in one transformation: one hanging, two divisions, and two insertions, making a total of five steps, which corresponds to "five years and another intercalation." Among these five steps, there are exactly two insertions, symbolizing the two intercalations. Then the previously hung and inserted units are set aside, and the remaining units are again divided into two and one is hung, proceeding to the second transformation. Yu Fan explains: "Combining the five steps leads to the five-year intercalation; after two insertions and then hanging, one line of change is formed." This is likely referring to combining these five steps to form one line of change.

天數五地數五五位相得而各有合。注：天數五謂一三五七九，地數五謂二四六八十。五位，五行之位。相得謂一得五為六，二得五為七，三得五為八，四得五為九，五得五為十。有合謂一與二合，丁壬也；三與十合，甲己也；五與六合，戊癸也；七與四合，丙辛也；九與八合，乙庚也。

The text says: "Heaven has five numbers, Earth has five numbers, the five positions interact with each other and each has a corresponding match." Hui Dong explains: The five numbers of Heaven refer to one, three, five, seven, and nine; the five numbers of Earth refer to two, four, six, eight, and ten. "Five positions" refer to the five elements' directions. "Interacting" means one combined with five becomes six, two combined with five becomes seven, three combined with five becomes eight, four combined with five becomes nine, and five combined with five becomes ten. "Having a match" means one combines with two, matching the heavenly stems Ding and Ren; three combines with ten, matching the heavenly stems Jia and Ji; five combines with six, matching the heavenly stems Wu and Gui; seven combines with four, matching the heavenly stems Bing and Xin; and nine combines with eight, matching the heavenly stems Yi and Geng.

天數二十有五地數三十凡天地之數五十有五此所以成變化而行鬼神也。注：一三五七九，故二十有五也；二四六八十，故三十也。天二十有五，地三十，故五十有五也。五五為十，故有地十而大衍之數五十，故所以成變化而行鬼神也。

The text says: "Heaven's number is twenty-five, Earth's number is thirty. In total, the numbers of Heaven and Earth add up to fifty-five. This is why changes occur and spirits and deities move." Hui Dong explains: first, third, fifth, seventh, and ninth add up to twenty-five; second, fourth, sixth, eighth, and tenth add up to thirty. Heaven's number is twenty-five, Earth's number is thirty, and together they make fifty-five. Five and five combine to make ten, so there is the number "ten for Earth." The Great Derivation takes fifty as its number; the sage uses this number to achieve the transformation of all things and the subtle workings of spirits and deities.

疏：天數至庚也○下傳云：「天一地二，天三地四，天五地六，天七地八，天九地十。」一三五七九，奇也，故天數五；二四六八十，偶也，故地數五。鄭氏曰：「天地之氣各有五行。」故五位謂五行之位，此上虞義也。昭八年《春秋傳》曰「妃以五成」，皇侃以為金木水火得土而成。《太玄》曰：「一六為水，二七為火，三八為木，四九為金，五五為土。」又云：「一與六共宗，二與七共朋，三與八成友，四與九同道，五與五相守。」天地之數止有天五而云五與五相守者，五五十也，故五得五為十也。

The commentary explains the passage from "self-commentary" on "Heavenly Numbers" to "Geng." The next part of the Great Treatise says: "Heaven has one, Earth has two; Heaven has three, Earth has four; Heaven has five, Earth has six; Heaven has seven, Earth has eight; Heaven has nine, Earth has ten." One, three, five, seven, and nine are odd numbers, so there are five Heavenly Numbers; two, four, six, eight, and ten are even numbers, so there are five Earthly Numbers. Zheng Xuan said, "The energies of Heaven and Earth each have the Five Phases." Therefore, the "five positions" refer to the directions of the Five Phases—this is Yu Fan's view. The Spring and Autumn Annals: Zhaogong Eighth Year says "the queen is completed by five," and Huang Kan believes that metal, wood, water, and fire must be combined with earth to be complete. The Tai Xuan says: "One and six are water, two and seven are fire, three and eight are wood, four and nine are metal, and five and five are earth." It also says: "One and six are of the same lineage, two and seven are companions, three and eight are friends, four and nine are on the same path, and five and five are together." Although there is only one "Heavenly Five" in the numbers of Heaven and Earth, it says "five and five are together," because five multiplied by five equals ten, so five is combined with five to make ten.

《春秋傳》又曰「火，水妃也」，妃即合也。陰陽書有五行妃合之說：甲乙木也，丙丁火也，戊己土也，庚辛金也，壬癸水也。木克土，土克水，水克火，火克金，金克木。火畏水，以丁為壬妃，故一與二合，丁壬也；土畏木，以己為甲妃，故三與十合，甲己也；水畏土，以癸為戊妃，故五與六合，戊癸也；金畏火，以辛為丙妃，故七與四合，丙辛也；木畏金，以乙為庚妃，故九與八合，乙庚也。其一與二、三與十、五與六、七與四、九與八相合之義則昭十七年《春秋傳》曰「水，火之牡也」，劉歆說雲。

The Spring and Autumn Annals: Left Tradition says, "Fire is the spouse of water," and "妃" means mutual harmony. In the books of the School of Yin and Yang, there is a theory of the harmonious pairing of the Five Phases: Jia and Yi belong to wood, Bing and Ding to fire, Wu and Ji to earth, Geng and Xin to metal, and Ren and Gui to water. The order of mutual control is wood controls earth, earth controls water, water controls fire, fire controls metal, and metal controls wood. Fire fears water, so Ding is paired with Ren as spouses, hence one and two combine, that is, Ding and Ren. Earth fears wood, so Ji is paired with Jia as spouses, hence three and ten combine, that is, Jia and Ji. Water fears earth, so Gui is paired with Wu as spouses, hence five and six combine, that is, Wu and Gui. Metal fears fire, so Xin is paired with Bing as spouses, hence seven and four combine, that is, Bing and Xin. Wood fears metal, so Yi is paired with Geng as spouses, hence nine and eight combine, that is, Yi and Geng. The reason for the combination of one and two, three and ten, five and six, seven and four, and nine and eight is explained in the Spring and Autumn Annals: Zhao Gong Seventeenth Year, which says, "Water is the male spouse of fire," as well as the following quote from Liu Xin. This version of the text ends here, and Liu Xin's explanation continues in the next section.

水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。陽奇為牡，陰偶為妃，故曰水火之牡也，又曰火水妃也。是以鄭注《鴻範》「星有好風，星有好雨」云：中央土氣為風，東方木氣為雨。

Water follows the number of "Heavenly One" to be the male of "Earthly Two" fire; wood follows the number of "Heavenly Three" to be the male of "Earthly Ten" earth; earth follows the number of "Heavenly Five" to be the male of "Earthly Six" water; fire follows the number of "Heavenly Seven" to be the male of "Earthly Four" metal; metal follows the number of "Heavenly Nine" to be the male of "Earthly Eight" wood. Odd numbers belong to yang, so they are called "mu," meaning the masculine aspect; even numbers belong to yin, so they are called "fei," meaning the feminine aspect that matches with the masculine. Therefore, the "Spring and Autumn Annals: Zuo Tradition" says both "water is the male of fire" and "fire is the wife of water" — the same pair, viewed from the yang side is called "mu," and viewed from the yin side is called "fei." Because of this relationship of pairing, Zheng Xuan commented on the "Book of Documents: Hong Fan" saying "stars have a preference for wind, stars have a preference for rain" by stating that the center belongs to earth, and the earth's energy produces wind; the east belongs to wood, and the wood's energy produces rain.

箕屬東方木，木克土，是土十為木三妃，尚妃之所好，故箕星好風也。西方金氣為陰，克東方木，木八為金九妃，畢屬西方，尚妃之所好，故好雨。推此而往，南宮好暘，北宮好燠，中宮四季好寒。是由己所克而得其妃，從其妃之所好。是天地五行相合之義也。

The mansion of Ji Xiu belongs to the East and its element is Wood; Wood can overcome Earth, so the Earth element of "Ten Earth" becomes the consort of the Wood element of "Three Heavens." Male animals always follow the preference of their consorts. Earth is characterized by wind, so the star of Ji Xiu "likes wind." The Western element is Metal, which is yin and can overcome Eastern Wood. Thus, the Wood element of "Eight Earth" becomes the consort of the Metal element of "Nine Heavens." The mansion of Bi Xiu belongs to the West and follows the preference of its consort. Wood is characterized by rain, so the star of Bi Xiu "likes rain." Following this pattern, the Southern Palace belongs to Fire, which can overcome Metal. Metal is clear and bright, so it "likes sunshine," preferring clear days. The Northern Palace belongs to Water, which can overcome Fire. Fire is warm and hot, so it "likes warmth," preferring warmth. The Central Palace belongs to Earth, which can overcome Water. Water is cold and cool, so it "likes cold," preferring cold in all seasons. In summary, they all take a consort from the direction they overcome, and then follow the preference of their consort. This is the principle of the Five Phases interacting with each other in heaven and earth.

○一三至神也○一三五七九，奇數之積二十有五；二四六八十，偶數之積三十也。合天地之數，故五十有五也。此上虞義也。《太玄》曰：五五為土。五五十也，故有地十，而五為虛，故大衍之數五十。蓍數卦爻皆於此衍焉，故所以成變化而行鬼神也。

The following explanation is from the commentary on the passage in the "Great Treatise" from the "Book of Changes," starting from "一三五七九" to "行鬼神也." The numbers one, three, five, seven, and nine are all odd numbers, and when added together they total twenty-five, which is the total of the heavenly numbers. The numbers two, four, six, eight, and ten are all even numbers, and when added together they total thirty, which is the total of the earthly numbers. When the heavenly and earthly numbers are combined, they total fifty-five. This interpretation is based on Yu Fan's explanation. Yang Xiong's "Ta Xuan" states that "five fives make earth," meaning that when five and five are combined they form ten, and thus there is a position called "earth ten" within the numbers of heaven and earth. However, "heaven five" is merely a theoretical position and is not actually used. Therefore, the "great derivation number" only takes fifty. The numbers obtained by divination with the yarrow stalks, the sixty-four hexagrams, and the 384 lines of the hexagrams are all derived from this number of fifty. Hence, the "Great Treatise" says it can "produce changes and act like ghosts and spirits."

乾之筴二百一十有六，坤之筴百四十有四。注：陽爻之筴三十有六。乾六爻皆陽，三六一百八十，六六三十六，合二百一十有六也。陰爻之筴二十有四。坤六爻皆陰，二六一百二十，四六二十四，合一百四十有四也。陽爻九合四時，四九三十六；陰爻六合二十四氣，四六二十四。是其義也。

The text says: The number of stalks for the Qian hexagram is 216, and for the Kun hexagram is 144. Hui Dong explains: A yang line has a count of 36. The Qian hexagram has six yang lines; thirty multiplied by six is 180, and six multiplied by six is 36, adding them together gives exactly 216. A yin line has a count of 24. The Kun hexagram has six yin lines; twenty multiplied by six is 120, and four multiplied by six is 24, adding them together gives exactly 144. As for why the counts are determined this way: A yang line is called 'jiu', which corresponds with the four seasons, four times nine equals thirty-six. A yin line is called 'liu', which corresponds with the twenty-four solar terms, four times six equals twenty-four. This is the reasoning behind it.

凡三百有六十，當期之日。注：《易說》二卦十二爻而期一歲，故云當期之日。又云歷以三百六十五日四分度之一為一歲，易以三百六十當期之日，此律曆數也。五歲再閏，故再扐而後掛，以應律曆之數。二篇之筴萬有一千五百二十，當萬物之數也。注：二篇上下經共六十四卦，三百八十四爻，陰陽各半。陽爻一百九十二，一爻三十六筴，合六千九百一十二筴。陰爻一百九十二，一爻二十四筴，合四千六百八筴。故二篇之筴萬一千五百二十。易以類萬物之情，故當萬物之數也。

The text says: The number of lines in the Qian and Kun hexagrams together total three hundred and sixty, exactly matching the number of days in a year. Hui Dong's own commentary: The "Yi Shuo" explains that the twelve lines of Qian and Kun correspond to a year, hence it says "when the period comes," where "period" refers to a full year. The "Yi Shuo" also states that the calendar uses three hundred and sixty-five and one fourth days as a year, but the "Zhou Yi" uses three hundred and sixty days to represent a year, taking the whole number from the system of measures and calendars. The calendar includes two leap months every five years, so when divining with yarrow stalks, one should "twice pinch and then hang" — twice pinching the remaining stalks between fingers to symbolize the leap months, thus corresponding to the numbers of the calendar system. The text says: The total number of lines in the upper and lower parts together is eleven thousand five hundred and twenty, exactly matching the number of all things. Hui Dong's own commentary: The term "two parts" refers to the upper and lower sections, which together contain sixty-four hexagrams and three hundred and eighty-four lines, with half being yin lines and half yang lines. There are one hundred and ninety-two yang lines, each line having thirty-six measures, totaling six thousand nine hundred and twelve measures; one hundred and ninety-two yin lines, each line having twenty-four measures, totaling four thousand six hundred and eight measures. Adding these together, the total number of measures in the two parts is eleven thousand five hundred and twenty. The "Zhou Yi" uses this to compare with the conditions of all things, hence it is said to be the number of all things.

疏。陽爻至義也○此荀義也，蓋據乾坤九六之筴云爾。其七八之數亦然：四七二十八，六爻一百六十有八；四八三十二，六爻一百九十有二。三十六合二十四，六十也；二十八合三十二，亦六十也。二百一十有六，百四十有四，凡三百有六十，當期之日。百六十有八，百九十有二，凡三百有六十，亦當期之日。二篇之筴萬一千五百二十，七八之數四七二十有八，凡一百九十二爻為五千三百七十六筴；四八三十有二，凡一百九十二爻，為六千一百四十四筴。二篇之筴合之亦萬有一千五百二十，當萬物之數。言九六而七八舉矣。

Hui Dong explains himself. The following interpretation is from the annotation, starting from "Yang line's divination number is thirty-six" to "this is its meaning." This is Xun Shuang's view, which only discusses the divination numbers of the Qian and Kun hexagrams in terms of "all nines" and "all sixes." The divination numbers of the young yang and young yin can also be calculated in this way: four times seven equals twenty-eight, and six lines total one hundred sixty-eight; four times eight equals thirty-two, and six lines total one hundred ninety-two. The old yang thirty-six and old yin twenty-four add up to sixty; the young yang twenty-eight and young yin thirty-two also add up to sixty. The two groups of old and young, each consisting of one yin and one yang, together total exactly sixty. The group of old yang totals two hundred sixteen, and the group of old yin totals one hundred forty-four, altogether three hundred sixty, which corresponds to the number of days in a year; the group of young yang totals one hundred sixty-eight, and the group of young yin totals one hundred ninety-two, which is also three hundred sixty, corresponding to the number of days in a year. Now looking at the total of eleven thousand five hundred twenty divination numbers in the two parts: if we use seven and eight instead, four times seven equals twenty-eight, and one hundred ninety-two young yang lines total five thousand three hundred seventy-six; four times eight equals thirty-two, and one hundred ninety-two young yin lines total six thousand one hundred forty-four. Adding these two together, it still totals eleven thousand five hundred twenty, which corresponds to the number of all things. Thus, although the classic text only mentions "nine and six," the calculation method of "seven and eight" is already included.

○易說至之數○皆《乾鑿度》文。二卦十二爻而期一歲，即上乾坤之筴也。其消息之月亦十二爻而期一歲。歷以三百六十五日四分度之一為一歲，易以三百六十當期之日，舉大數而言。而揲蓍之法有扐數以象閏，故五歲再閏，故再扐而後掛也。消息則以七分為閏餘矣。

The following explanation is from the commentary section covering the passage from "Easy Say of Two Hexagrams and Twelve Lines" to "To correspond with the numbers of the calendar and the heavenly stems and earthly branches." These words are all taken from the "Yi Wei Qian Zao Du." "Two hexagrams and twelve lines correspond to one year" refers precisely to the previous discussion about the combined number of lines in the hexagrams Kan and Qian totaling three hundred and sixty, which corresponds to the days in a year. The twelve changing hexagrams take turns according to the months, also matching twelve lines to complete a year. The calendar takes three hundred and sixty-five and one fourth days as a year, while the Zhou Yi uses three hundred and sixty days as a year, referring to the whole number. The method of divination with yarrow stalks involves placing the remainder between fingers to symbolize the leap month, and in five years there are two leap months, hence the need for "to handle twice and then hang." As for the system of hexagram qi and changing hexagrams, it uses seven parts as the leap remainder to adjust the excess and deficiency.

○二篇至數也○《乾鑿度》孔子曰：陽三陰四，位之正也。故易卦六十四分而為上下。陽道純而奇，故上篇三十；陰道不純而偶，故下篇三十四。乾坤者，陰陽之本始，故為上篇之始；坎離終始萬物，故為上篇之終也。咸恆者男女之始，故為下篇之始；既濟未濟為最終。是上下二篇文王所定，故知二篇為上下經也。

The following explanation is from the commentary, covering the passage from "Two chapters, upper and lower, contain sixty-four hexagrams" to "Therefore, it corresponds to the numbers of all things." The "Dazuo Du" cites Confucius saying that the number of yang is three and the number of yin is four, which is how yin and yang each occupy their proper position. Therefore, the sixty-four hexagrams are divided into upper and lower chapters: yang is pure and belongs to the odd number, so the upper chapter contains thirty hexagrams; yin is not pure and belongs to the even number, so the lower chapter contains thirty-four hexagrams. The hexagrams "Qian" and "Kun" are the origins and beginnings of yin and yang, so they are placed first in the upper chapter; the hexagrams "Kan" and "Li" can both conclude and initiate all things, so they are placed last in the upper chapter. The hexagrams "Xian" and "Heng" mark the beginning of the union between male and female, so they are placed first in the lower chapter; the hexagrams "Ji Ji" and "Wei Ji" are placed at the very end of the entire text. The division into upper and lower chapters was established by King Wen of the Zhou dynasty. Therefore, the commentary's reference to "two chapters" refers specifically to the upper and lower chapters.

《繫》下云：庖犧始作八卦，以類萬物之情。九家注云：六十四卦凡有萬一千五百二十筴，筴類一物，故曰類萬物之情。《說苑》孔子曰：察變之動，莫著於五星。天之五星運氣於五行，其初猶發於陰陽，而化極於萬一千五百二十。蓋萬物之精上為列星，故天有萬一千五百二十星，地有萬一千五百二十物。

The *Great Treatise* of the *Commentary on the Hexagrams* says: Fuxi first created the Eight Trigrams to represent the forms of all things. The *Commentary of the Nine Schools on the Book of Changes* explains that the sixty-four hexagrams in total contain eleven thousand five hundred and twenty lines, with each line representing one thing, hence it is said "to resemble the nature of all things." Liu Xiang's *Sayings of the States* quotes Confucius as saying: To examine the direction of change, nothing is more evident than the five stars. The five stars distribute their energies within the Five Phases, and their origin is still the two energies of yin and yang. The extreme number of transformations reaches eleven thousand five hundred and twenty. The essence of all things ascends and condenses into clusters of stars, so there are eleven thousand five hundred and twenty stars in the sky and eleven thousand five hundred and twenty things on the earth.

聖人仰觀俯察，幽贊於神明而生蓍，觀變於陰陽而立卦，發揮於剛柔而生爻，故卦爻之筴亦萬有一千五百二十。乾元萬物資始，坤元萬物資生。乾為天，坤為地，艮為人。艮主星，星主斗，斗合於人，統三才之義。天之五星運氣於五行而化極於萬一千五百二十。大衍之數五十，三才五行之合，得有此數也。

The sage observed celestial phenomena above and examined geographical features below, secretly receiving assistance from divine spirits to create the method of using the yarrow stalks. By observing the changes of yin and yang, he established the structure of the hexagrams. By unfolding the movement of firmness and flexibility, he produced the lines of the hexagrams. Therefore, the number of lines in the hexagrams is exactly 11,520. The beginning of the hexagram Qian brings about the origin of all things, and the beginning of the hexagram Kun brings about the growth and nourishment of all things. The hexagram Qian represents Heaven, the hexagram Kun represents Earth, and the hexagram Gen represents Humanity. The hexagram Gen also governs stars, with the Big Dipper as its main focus. The Big Dipper aligns with human affairs, thus integrating the meanings of Heaven, Earth, and Humanity. The five stars in the sky distribute their energies into the Five Phases, and the extreme number of transformation is also 11,520. The number "fifty" in the Great Derivation is derived from the combination of the Three Principles and the Five Phases.

是故四營而成易。注：四營謂分二、掛一、揲四、歸奇也。易變而為一，故四營而成易，謂成一變也。言易者，象氣變。十有八變而成卦，八卦而小成。注：一變而為七，七變而為九，九者氣變之究，乃復變而為一，則三揲蓍而成一爻也。六爻三變，十有八變具而成卦。八卦而小成，則觀變於陰陽而立卦也。

The text says: Therefore, four procedures are needed to complete an "I Ching" (Yi). Hui Dong explains: "Four camps" refer to dividing into two, hanging one on the finger, counting four times, and placing the remaining number between the fingers. The "Dazuo Du" says "Yi changes into one," and after these four steps, one "Yi" is completed, meaning one change is finished. Here, instead of saying "change," it says "Yi," referring to the image of the initial change. The text continues: eighteen changes make a hexagram, and the eight trigrams are considered a small completion. Hui Dong explains: one change is seven, seven changes are nine, and nine is the ultimate change of qi, so it returns to one again; thus, three times of divination with yarrow stalks make one line. Each of the six lines undergoes three changes, and when eighteen changes are complete, a hexagram is formed. "Eight trigrams and small completion" refers to the "Shuo Gua Zhuan" which talks about observing the movement of yin and yang to establish the structure of the hexagram.

引而信之，觸類而長之。注：引謂庖犧，引信三才，兼而兩之為六畫。觸，動也，謂六畫以成六十四卦，故引而信之，觸類而長之，則發揮於剛柔而生爻也。天下之能事畢矣。注：觸長爻筴至萬一千五百二十，聖人成能，故天下之能事畢矣。

The text says: "Draw it out and extend it, triggering it by its kind and expanding it." Hui Dong's commentary states: "The subject of 'draw' is Fuxi, who extended the images of the three principles, combining the three principles and assigning two lines to each, forming a six-line hexagram. 'Touch' means to move or stimulate, referring to the six lines changing and producing the sixty-four hexagrams. Therefore, it is said 'draw and believe it, trigger its kind and expand it,' which means unfolding the yin and yang to produce the lines of the hexagram. The text then continues: 'All things that can be done under heaven are complete.' Hui Dong's commentary states: by expanding through analogy, the yao and the counting system extend to eleven thousand five hundred twenty, and the sage accomplished his function through this, thus all things that can be done under heaven are complete."

顯道神德行，是故可與酬酢，可與右神矣。注：道，大極也，分為兩儀，故顯道。德行人也，列為三才，故神德行。酬酢，往來也，變而為四時，故可與酬酢。神謂天神，大一也，助天神變化，故可與右神矣。子曰：知變化之道者，其知神之所為乎。注：在陽稱變，乾二之坤；在陰稱化，坤五之乾。陰陽不測之謂神，知變化之道者，故知神之所為。諸儒皆上子曰為章首，而荀馬又從之，甚非者矣。

The text says: The Book of Changes reveals the "Dao," and it spiritualizes human virtue, so it can be used to respond and interact, and it can assist the divine. Hui Dong's commentary: "Dao" refers to the Taiji, which divides into the two principles of heaven and earth. Therefore, it is said "to reveal the Dao." "Virtue" refers to human virtue. By divining with yarrow stalks and setting aside one, it symbolizes the trinity, and thus humans are placed in the position of the three elements. Therefore, it is said "to spiritualize virtue." "Chouzu" means to respond and interact. The changes of the yarrow stalk method correspond to the cycle of the four seasons, so it is said "it can be used to respond and interact." "Shen" refers to heavenly spirits, that is, Taiyi. The operation of the Great Derivation number can assist the heavenly spirits in carrying out transformations, so it is said "it can be used to assist the spirits." The text says: Confucius said, those who understand the principle of change should also understand the workings of the divine. Hui Dong's commentary: On the yang side it is called "bian" (change), referring to the yao at the second position of the Qian hexagram moving to the position of the Kun hexagram; on the yin side it is called "hua" (transformation), referring to the yao at the fifth position of the Kun hexagram moving to the position of the Qian hexagram. This is the approach of the Han dynasty School of Changes regarding "ascending and descending." The movement and transformation of yin and yang are unpredictable, which is called "shen" (divine). Understanding the principle of change naturally leads to understanding the workings of the divine. In the past, all schools have elevated this "Zi Yu" (Master said) to the beginning of the next chapter, and Xun Shuang and Ma Rong followed this division, which is a great mistake.

疏。四營至氣變○陸績曰：分而為二以象兩，一營也；掛一以象三，二營也；揲之以四以象四時，三營也；歸奇於扐以象閏，四營也。易變而為一，《乾鑿度》文。易有太易，有太初，有太始，有太素。易變而為一，當太初時。易無形畔。太易者，未見氣；太初者，氣之始，寒溫始生，故云易也。

Hui Dong explains himself. The following interpretation is from the annotations, covering the passage from "Four Camps refer to dividing into two and adding one" to "speaking of the Book of Changes as the transformation of qi." Lu Ji says: "Dividing into two to represent the two principles" is the first camp, "adding one to represent the three elements" is the second camp, "four ones to represent the four seasons" is the third camp, "placing the remaining numbers between the fingers to represent the leap month" is the fourth camp. The phrase "the Book of Changes transforms into one" comes from the "Qian Zao Du." The "Qian Zao Du" discusses the generation of the universe in four stages: Tai Yi, Tai Chu, Tai Shi, and Tai Su. "The Book of Changes transforms into one" corresponds to the stage of Tai Chu. At this time, the "Book of Changes" has no form or boundary. Tai Yi is the stage where even qi has not yet appeared; Tai Chu is the beginning of qi, where the distinction between cold and warmth has just begun to emerge, hence it is called "Book of Changes."

三變成爻，四營者止一變耳，而云易者，易本乎氣，故不言變而言易，象天地之始，故云象氣變也。若鄭氏之義以文王推爻四乃術數，則以四營為七八九六：單則七也，拆則八也，重則九也，交則六也。四營而成，由是而生四七、四八、四九、四六之數，如是備為一爻。七八九六皆三變而成，故十有八變而成卦，八卦而小成也。

Three changes produce one line, and the four operations are merely one of these changes. Here it is called "Easy" (易), because "Easy" originates from qi (vital energy). Instead of saying "change," it says "Easy," referring to the initial appearance of heaven and earth. Therefore, the commentary says "the image of qi change." As for Zheng Xuan's interpretation, he followed King Wen's view that the four operations are part of the numerical methods. He explained the four operations as seven, eight, nine, and six, which correspond to the four trigrams: a single line is seven, representing young yang; a split line is eight, representing young yin; a double line is nine, representing old yang; and an intersected line is six, representing old yin. Once the four operations are completed, these numbers—four seven, four eight, four nine, and four six—emerge, thus forming one line. Seven, eight, nine, and six all require three changes to be determined, so eighteen changes form one hexagram, and the eight trigrams are considered the small completion.

○一變至卦也○一變而為七，七變而為九，九者氣變之究，乃復變而為一者，皆《乾鑿度》文。物有始有壯有究：一，始也；七，壯也；九，究也。一七九三氣相承。太極元氣，函三為一，故乃復變而為一，則三揲蓍而成一爻也。

The following explanation is from the commentary on the passage from "One change becomes seven, seven changes become nine, nine is the ultimate of change, so it changes back to one." These sentences are all from the "Qian Zao Du." All things have a beginning, a flourishing stage, and an end: one is the beginning, seven is the flourishing stage, and nine is the end. The three levels of qi, one, seven, and nine, follow each other in sequence. The Taiji original qi originally includes these three levels as one, so after reaching nine, it returns to one; thus, through three times of divining with the yarrow stalks, one line of the hexagram is formed.

六爻三變已下虞義也。《乾鑿度》曰：三畫而成乾，乾坤相併俱生。鄭彼注云：夫陽則言乾成，陰則言坤成，可知謂乾坤各三爻，故云六爻。三六十八，故十有八變而成卦。乾坤與六子俱名八卦而小成，謂天三爻，故云小成也。陽變成震坎艮，陰變成巽離兌，故云觀變於陰陽而立卦也。

The text below the phrase "six lines and three changes" adopts Yu Fan's interpretation. The "Ding Zuo Du" states: three strokes form the trigram "Qian," and "Qian" and "Kun" are born together and do not separate. Zheng Xuan's commentary on this passage says: when talking about yang, it refers to "Qian being formed," and when talking about yin, it refers to "Kun being formed," indicating that "Qian" and "Kun" each have three lines, so together they are called "six lines." Each of the six lines undergoes three changes, three times six equals eighteen, hence eighteen changes form a trigram. "Qian" and "Kun" together with "Zhen," "Xun," "Kan," "Li," "Gen," and "Dui" are called the "Eight Trigrams" and referred to as "small completion," because each trigram only has the three lines naturally formed. The change of yang lines produces "Zhen," "Kan," and "Gen," while the change of yin lines produces "Xun," "Li," and "Dui," hence it is said "to establish trigrams by observing the changes of yin and yang."

○引謂至爻也○此虞義也。上雲十有八變而成卦，八卦而小成，止據三才。庖犧引信三才，謂兼三才而兩之，乾坤各三爻而成六畫之數，是重卦之義。觸動謂六爻變動以成六十四卦，故引而信之，觸類而長之也。發動揮變，變剛生柔爻，變柔生剛爻，以三為六，是發揮於剛柔而生爻也。

The following explanation is from the commentary, covering the passage from "引谓庖牺" to "则发挥于刚柔而生爻也." This is Yu Fan's interpretation. The previous text mentioned that eighteen changes form a hexagram, and the eight trigrams are considered a minor completion; this was based on the principle of the three elements and three lines. Fuxi "drawing on the three elements" means combining the three elements and assigning two lines to each, thus expanding the trigrams Qian and Kun, each with three lines, into six lines, which is the principle of repeating trigrams to form hexagrams. "Touching" refers to the movement of the six lines leading to the sixty-four hexagrams, hence saying "drawing on it and extending by analogy." "Fa" means movement, and "hui" means transformation: a yang line changes to a yin line, and a yin line changes to a yang line, expanding from three lines to six lines, which is "developing through the interaction of yang and yin to produce lines."

○觸長至畢矣○此陸績義也。陸氏謂引信八卦重為六十四，則有三百八十四爻，故云觸長爻筴至萬一千五百二十。天地設位，聖人成能，故天下之能事畢矣，言易義已備也。○道大至神矣○太極一也，道據其一，故道謂太極也。一尚微，太極生兩儀，剖判分離，故顯也。虞注引下傳云：默而成，不言而信，存乎德。行易簡之善，配至德，故云德行人也。掛一以象三，列為三才，神而明之，存乎其人，故神德行也。

The following explanation is from the commentary starting at "Touching the long line divination" to "Therefore, all things under heaven are complete." This is the view of Lu Ji. Lu Ji believed that by extending and combining the eight trigrams in pairs, sixty-four trigrams are formed, resulting in 384 lines. Therefore, by analogy and extension, the number of divination lines is pushed up to 11,520. Heaven and earth each take their proper position, and the sage accomplishes his function within them, so all things under heaven are complete. This means that the meaning of the Book of Changes is now fully covered. The following explanation is from the commentary starting at "The Dao is the ultimate principle" to "Therefore, it can be harmonized with the divine." The Taiji is the undivided "one." The "Dao" is discussed based on this "one," so the commentary refers to "Dao" as Taiji. When it is in the state of "one," it is subtle and invisible. When Taiji produces the two principles, they are separated, and this is called "manifestation." Yu Fan's commentary cites the "Lower Commentary of the Great Treatise" saying: "It is formed in silence, without needing words to be trusted, entirely depending on virtue." By practicing the simplicity of the trigrams Qian and Kun, one can match the highest virtue, so the commentary says "virtue is the person." Divination with the yarrow stalks involves taking one stalk to symbolize the three elements, placing humans in the position of the three elements; the "Great Treatise" also says, "It is made divine and clear by the person," so it is said "divine virtue."

九家曰：陽往曰酬，陰來曰酢，故曰酬酢往來也。此申易四象之義，不言閏者從可知也。神謂天神，太一者，天之主氣，即其一不用者是也。右，助也，言易四象之作能右太一之神而助其變化，故可與右神矣。右，荀作侑，謂如祭祀而侑神也。

The "Nine Schools of the Book of Changes" says: Yang departing is called "chou," and Yin coming is called "cuo," so "choucuo" refers to mutual coming and going. This passage explains further the meaning of the four trigrams of the Great Derivation. The commentary does not mention the step of the leap year, because it can be inferred from this. "Shen" refers to heavenly spirits, and Taiyi is the main qi of heaven, which is the one not used among the fifty numbers of the Great Derivation. "You" means assistance, indicating that the establishment of the four trigrams of the Great Derivation can assist Taiyi spirit and help it enact transformations, hence it is said "can assist the spirit." The character "you" in the Xun Shuang version is written as "you," which refers to the meaning of offering food and encouraging the spirit during worship.

○在陽至者矣○此虞義也。子曰已下，孔子嘆美大衍四象之作也。陽變之坤五，故云在陽稱變，乾二之坤；陰化降乾二，故云在陰稱化，坤五之乾。一陰一陽變化無窮，故不測。《說卦》曰：神也者，妙萬物而為言者也。又曰：然後能變化，既成萬物也。變化神也，故云知變化之道者其知神之所為乎。

The following explanation is from the commentary between "In the yang it is called change" and "It is indeed very far from the truth." This is Yu Fan's view. "Zi Yu said" onwards is Confucius' praise of the creation of the four trigrams in the Great Transformation. When a yang line moves and goes to the fifth position of the坤 (Earth) trigram, the commentary says "In the yang it is called change, the second line of Qian (Heaven) moves to Kun (Earth)." When a yin line transforms and descends into the second position of the Qian trigram, the commentary says "In the yin it is called transformation, the fifth line of Kun moves to Qian." This is exactly the approach of the Han dynasty interpretation of the transformation between Qian and Kun. The mutual movement and transformation of one yin and one yang have no end, so it is said "unmeasurable." The "Sayings of the Trigrams" says: the term "spirit" is used to describe its subtle accomplishment of all things. It also says: only then can there be transformation and accomplishment of all things. Transformation is the essence of spirit, so it says "Those who understand the way of transformation, roughly understand the workings of spirit."

先儒以此為下章之首，荀馬皆然，故虞氏駁之。案：虞別傳云：仲翔奏上易注曰：經之大者莫過於易，自漢初以來其讀易者解之率少。至孝靈之際，潁川荀諝號為知易，臣得其注，有愈俗儒。至所謂西南得朋東北喪朋顛倒反覆，了不可知。

Previous scholars took this sentence "Zi Yu" as the beginning of the next chapter, and Xun Shuang and Ma Rong did the same, so Yu Fan wanted to refute them. According to the "Yu Fan Bi Zhuan," Yu Fan, whose name was Zhongxiang, when he submitted his own work, the "Yi Zhushuo," he said: among the classics, the "Yi" is the most important. Since the beginning of the Han dynasty, those who could properly understand the "Yi" have been very few. By the time of Emperor Ling of the Han dynasty, a man from Yingchuan named Xun Xu was reputed to be well-versed in the "Yi." The author read his annotations and found them somewhat better than the annotations of ordinary scholars. However, when it came to the interpretation of the "Kun" hexagram's hexagram text "In the southwest, one gains friends; in the northeast, one loses friends," his interpretation was confused and contradictory, making it completely unclear.

孔子嘆易曰：知變化之道，其知神之所為乎。以美大衍四象之作，而上為章首，尤可怪笑。又南郡太守馬融，名有俊才，其所解復不及諝。孔子曰：可與共學，未可與適道。豈不其然。是其事矣。爽一名諝。

Confucius praised the Way of the Book of Changes, saying, "Those who understand the principle of transformation probably also understand the workings of the divine." This was originally meant to praise the creation of the Four Symbols of Da Yan. Yet they elevated it to the first chapter, which is particularly laughable. There was also Ma Rong, the governor of Nanjun, who was well known for his outstanding talent, but his interpretation was even worse than that of Xun Xu. Confucius said, "One may study with him, but one may not necessarily follow the right path with him." Is this not exactly the case? This is the reason why Yu Fan refuted the previous interpretations. As for Xun Xu, he was Xun Shuang, and the name "Xu" was another name for him.

易有聖人之道四焉，以言者尚其辭。注：聖人之情見乎辭，繫辭焉以盡言也。動者尚其變。注：謂爻之變，儀之而後動，故尚其變。制器者尚其象。注：十二蓋取之類是。卜筮者尚其占。注：乾蓍稱筮，動離為龜，龜稱卜，動則玩其占，故尚其占。

The text says: The Book of Changes contains the four aspects of the sage's way, and those who use it to express their views value the statements of the hexagram lines. Hui Dong's own commentary: The mind of the sage is expressed in the words, so attaching words to the text is to fully express the meaning. The text says: Those who use it to act value the changes of the lines. Hui Dong's own commentary: This refers to the movement of the lines; first they are compared and considered before action is taken, so they value change. The text says: Those who use it to make objects value the hexagram images. Hui Dong's own commentary: This is like the twelve instances in the lower part of the Great Treatise where it says "it is taken from the hexagram of..." The text says: Those who use it for divination value its divinatory statements. Hui Dong's own commentary: The hexagram of Qian is used for the yarrow stalks, so it is called "divination with yarrow stalks"; the fifth line of Qian changes into Li, and Li is associated with the tortoise, so the tortoise is used for "divination with the tortoise"; once there is a movement, one contemplates its divinatory statement, so they value divination.

是故君子將有為也，將有行也，問焉而以言。注：有為謂建侯，有行謂行師。凡應九筮之法則筮之，謂問於蓍龜以言其吉凶。爻象動內，吉凶見外。蓍德圓神，卦德方知，故史擬神知以斷吉凶也。其受命也如向。注：不言善應，故受命如向。無有遠近幽深，遂知來物。注：遠謂天，近謂地，幽謂陰，深謂陽。神以知來，故遂知來物，謂幽贊神明而生蓍也。非天下之至精，其孰能與於此。注：至精謂乾，純粹精也。

The classic text says: Therefore, a gentleman, when about to act or take action, consults the Book of Changes, and the Book of Changes responds with its words. Hui Dong's commentary: "Having something to do" refers to the enfeoffment of feudal lords, and "having something to act" refers to military campaigns. Whenever the matters listed in the nine divinations of the Zhou Li are encountered, divination with yarrow stalks and turtle shells is used, asking them to reveal fortune and misfortune. The line images are activated within the inner trigram, and the fortune or misfortune is revealed in the outer trigram. The virtue of the yarrow stalks is round and profound, while the virtue of the hexagram is square and wise, so the diviner compares the profound wisdom of the yarrow stalks and the hexagram to judge fortune and misfortune. The classic text says: It accepts inquiries and responds, like an echo that immediately follows. Hui Dong's commentary: The yarrow stalks and turtle shells do not speak, yet their responses are extremely accurate, so it is said that they respond as if receiving a command, like an echo. The classic text says: No matter how far or near, how deep or hidden, it can know the future. Hui Dong's commentary: "Far" refers to heaven, "near" refers to earth, "hidden" refers to yin, and "deep" refers to yang. The divine can foresee the future, thus being able to know future things, which refers to the sage secretly receiving the assistance of the divine to create the method of yarrow divination. The classic text says: Unless it is the most refined and subtle thing in the world, who could achieve this. Hui Dong's commentary: "The highest refinement" refers to the Qian trigram, which is the purest refinement.

參五以變，錯綜其數。注：逆上曰錯。綜，理也。謂五歲再閏，再扐而後掛，以成一爻之變而倚六畫之數。卦從下升，故錯綜其數，則參天兩地而倚數也。通其變，遂成天地之文。注：變而通之，觀變陰陽始立卦，乾坤相親故成天地之文，物相雜故曰文。

The text says: Three and five alternate and change, interweaving and organizing their numbers. Hui Dong's commentary: Going from below to above is called "cuo." "Zong" means order. Here it refers to the system of two leap years in five years, twice inserting the remainder between fingers and then hanging it, thus completing a change of one line, relying on the number of six lines. The qi of the hexagrams arises from below to above, so "cuo zong its numbers" refers to what is said in "Shuo Gua" as "San Tian Li Er Di Er Yi Shu." The text says: To unify its changes, thus achieving the cultural splendor of heaven and earth. Hui Dong's commentary: Changing and then integrating, observing the movement of yin and yang to establish the structure of the hexagram; the qi of Qian and Kun interact and connect, thus achieving the cultural splendor of heaven and earth; things of different kinds intermingle, so it is called "wen."

極其數，遂定天下之象。注：數謂六畫之數，六爻之動，三極之道，故定天下吉凶之象也。非天下之至變，其孰能與於此。注：謂參五以變，故能成六爻之義，六爻之義易以工也。易無思也，無為也。注：天下何思何慮，同歸而殊塗，一致而百慮，故無所為，謂其靜也專。寂然不動。注：謂隱藏坤初，機息矣，專故不動者也。感而遂通天下之故。注：感，動也。以陽變陰，通天下之故，謂發揮剛柔而生爻者也。

The text says: By exhausting its numbers, one can determine the forms of all things. Hui Dong's commentary: "Number" refers to the six lines; the movement of the six lines embodies the principles of heaven, earth, and humanity, thus enabling the determination of the auspicious and inauspicious signs of the world. The text says: If it is not the most changeable thing in the world, who could achieve this. Hui Dong's commentary: It refers to "combining the five to produce change," thus achieving the meaning of the six lines, and the "Great Treatise" says "the meaning of the six lines is easily accomplished." The text says: The Book of Changes has no thought and no artificial creation. Hui Dong's commentary: The "Lower Transmission of the Great Treatise" says "the world has no thought and no consideration," different paths leading to the same destination, myriad considerations converging into one, thus saying there is no action, which is the state of "its stillness is focused" in the Book of Changes. The text says: It remains still and motionless. Hui Dong's commentary: It refers to the yang energy hidden in the first position of the Earth trigram, the motive force ceasing, because of stillness and focus, it does not move. The text says: Once it is affected, it communicates throughout the world. Hui Dong's commentary: "Affection" is movement. By transforming yin through yang, it communicates throughout the world, which is the unfolding of yin and yang to produce the lines of the hexagram.

非天下之至神，其孰能與於此。注：至神謂易，隱初入微，知幾其神乎。夫易，聖人之所以極深而揅機也。注：極深謂幽贊神明。機當為幾。幾，微也。揅幾謂參五以成一爻之變也。唯深也，故能通天下之志。注：無有遠近幽深，遂知來物，故通天下之志，謂蓍也。唯機也，故能成天下之務。注：務，事也。謂易揅幾開物，故成天下之務，謂卦者也。唯神也，故不疾而速，不行而至。注：神謂易也，謂日月斗在天，日行一度，月行十三度，從天西轉，故不疾而速。星寂然不動，隨天右周，感而遂通，故不行而至者也。子曰：易有聖人之道四焉者，此之謂也。

The text says: If it is not the most mysterious thing in the world, who could achieve this. Hui Dong's commentary: "The most mysterious" refers to the Book of Changes. Yang energy is hidden in the first line and enters the subtle and profound, which is exactly what the Great Treatise says: "Knowing the subtle signs is divine." The text says: The Book of Changes is a tool used by sages to explore the profound and investigate the subtle. Hui Dong's commentary: "Reaching the profound" refers to receiving divine assistance in secret and creating the method of using the yarrow stalks. The character "ji" should be read as "ji," which means subtle. "Investigating the subtle" refers to completing the change of one line through the variations of three and two. The text says: Because it is profound, it can reach the hearts of people throughout the world. Hui Dong's commentary: No matter how far or how profound, it can foresee the future, thus reaching the wills of people throughout the world — this refers to the yarrow stalks. The text says: Because it can investigate the subtle, it can accomplish the affairs of the world. Hui Dong's commentary: "Wu" means "affairs." The Book of Changes investigates the subtle and opens up the categories of things, thus accomplishing the affairs of the world — this refers to the hexagrams. The text says: Because it is divine, it does not need to hurry and yet is swift, does not need to travel and yet arrives. Hui Dong's commentary: "Divine" refers to the Book of Changes. The sun, moon, and Big Dipper are all suspended in the sky. The sun moves one degree in a day and night, the moon moves thirteen degrees, following the rotation of the celestial bodies from east to west, thus not hurrying yet moving swiftly. The Big Dipper appears still, yet it follows the rotation of the heavens to the right, responding and thus connecting, thus not traveling yet arriving. The text says: Confucius said, the Book of Changes contains four aspects of the way of the sages, referring to these.

疏。聖人至言也○此虞義也。太玄曰：辭以睹乎情，故聖人之情見乎辭。繫辭謂彖象九六之辭。書不盡言，故繫辭焉以盡其言。儗之而後言，故尚其辭也。○謂爻至其變○此陸績義也。動謂爻也。爻者言乎變者，故變謂爻之變。以易為度，先於此儀之而後舉事，則動無不中，是儀之而後動，故尚其變也。

Hui Dong made a self-explanatory note. The following explanation is from the commentary on the passage from "the feelings of the sage are revealed in the words" to "to express fully what is to be said." This is Yu Fan's view. Yang Xiong said in "The Great玄" that "words are used to reveal the actual situation," so the sage's intention is revealed in the words. "Xì Cí" refers to the zhuang ci, xiang ci, and the words of yong jiuyu yong liu. Words cannot fully express what is to be said, so words are attached to the previous text to express fully what is to be said. First, one compares and considers, then speaks, so words are valued. The following explanation is from the commentary on the passage from "referring to the change of the yao" to "therefore, it is valued for its change." This is Lu Ji's view. "Dong" refers to the yao. "Xì Cí" says the yao is about change, so "change" refers to the change of the yao. Taking the Yi as a standard, first compare and consider here before acting, so action will not miss the mark. This is "yi zhi er hou dong," so change is valued.

○十二至類是○荀氏謂結繩為罔罟蓋取諸離，乃指十二蓋取為言，是尚其象也。○乾蓍至其占○此虞義也。白虎通引禮雜記曰：蓍，陽之老也。蓍數百，乾為百，蓍所以筮者，故乾蓍為筮。乾五動體離，離為龜，龜所以卜，故龜稱卜。占事知來，動則翫其占，故尚其占也。

The following explanation is from the commentary on the passage from "twelve coverings take" to "such as." Xun Shuang explains that "tying ropes to make a net, roughly takes the image of the Li hexagram," which refers to the twelve instances in the "Great Treatise" of the "Book of Changes" where it says "it is taken from the hexagram of..." This emphasizes the importance of imagery. The following explanation is from the commentary on the passage from "the yarrow stalks are called divination" to "therefore they value divination." This is Yu Fan's view. The "White Tiger Classic" cites the "Book of Rites: Miscellaneous Records" saying that the yarrow grass is the oldest in yang energy. The yarrow stalks are counted in hundreds, and the number of lines in the Qian hexagram is close to a hundred, so the yarrow stalks are used for divination, hence the yarrow stalks are called divination. The fifth line of the Qian hexagram moves, forming the upper trigram of Li, and Li represents the tortoise, which is used for divination, hence the tortoise is called divination. Divination can foresee the future, and once there is a movement, one should ponder its divination text, hence the emphasis on divination.

○有為至凶也○此虞義也。屯豫諸卦皆云利建侯，故有為謂建侯。卦有師嗛豫諸卦皆有行師之象，故有行謂行師。周禮春官筮人，掌三易以辨九筮之名：一曰筮更，二曰筮咸，三曰筮式，四曰筮目，五曰筮易，六曰筮比，七曰筮祠，八曰筮參，九曰筮環。故云凡應九筮之法則筮之，謂應此九筮則加之筮也。

The following explanation is from the commentary on the passage from "There is action called establishing feudal lords" to "to decide auspiciousness and misfortune." This is Yu Fan's interpretation. The hexagrams Zun and Yu both say "favorable for establishing feudal lords," so "there is action" refers to the act of enfeoffing feudal lords. Hexagrams such as Shi, Qian, and Yu all have images of military action, so "there is movement" refers to military campaigns. The Spring Official in the Zhou Li records the position of the person who performs divination, who is in charge of the three schools of divination: Lianshan, Guicang, and Zhouyi. These are used to distinguish nine categories of divination matters: one is shi geng, two is shi xian, three is shi shi, four is shi mu, five is shi yi, six is shi bi, seven is shi ci, eight is shi can, nine is shi huan. Therefore, the commentary says "in general, when encountering the nine categories of divination, one should perform divination," meaning that when encountering these nine types of matters, one should carry out divination.

上雲卜筮，故謂問於蓍龜。言謂吉凶之辭，故云以言其吉凶。內謂初，外謂上，陽象動內則吉見外，陰爻動內則凶見外，故云爻象動內，吉凶見外。蓍德圓神，卦德方知，此節專言蓍而兼及卦者，以卦由蓍而成也。史謂筮史，筮史儗蓍卦之神知以斷吉凶也。

The text has already mentioned "卜筮," so it is explained as questioning through yarrow stalks and turtle shells. "言" refers to the words determining fortune and misfortune, so it says "to speak of its fortune and misfortune." "Inner" refers to the first line, and "outer" refers to the top line: the yang image is activated within the inner trigram, and good fortune appears in the outer trigram; the yin line is activated within the inner trigram, and bad fortune appears in the outer trigram, so it says "the line image moves within, fortune and misfortune appear outside." As for "the virtue of the yarrow stalks is round and the virtue of the hexagram is square," this section originally focused on the yarrow stalks, but it also mentions the hexagram, because the hexagram can only be obtained through the yarrow stalks. "Shi" refers to the person performing the divination, who compares the divine wisdom of the yarrow stalks and the hexagram to judge fortune and misfortune.

○不言至如向○此虞義也。命謂命蓍命龜之辭，蓍龜不言而示諸占兆，故云不言善應。虞氏謂不疾而速，不行而至，故受命如向也。○遠謂至蓍也○此虞義也。乾為遠，故遠謂天；坤為近，故近謂地。幽謂坤，深謂乾。釋言曰：幽，深也。幽深同訓，以屬坤者為幽，屬乾者為深，故幽謂陰，深謂陽也。

The following explanation is from the commentary, covering the passage from "not speaking but responding well" to "thus receiving the mandate as if responding to a call." This is Yu Fan's view. "Mandate" refers to the divination using the yarrow stalks and the oracle bones. The yarrow stalks and oracle bones do not speak, yet they display the result in the divination signs, hence it is said "not speaking but responding well." Yu Fan believes this is precisely "not hastening yet swift, not moving yet arriving," so receiving the mandate is like an echo that immediately responds. The following explanation is from the commentary, covering the passage from "far refers to heaven" to "and thus the yarrow stalks were born." This is also Yu Fan's view. The hexagram Qian represents far, so "far" refers to heaven; the hexagram Kun represents near, so "near" refers to earth. "Y幽" belongs to Kun, and "deep" belongs to Qian. The "Er Ya · Xieyan" says "幽 means deep," so "幽" and "deep" share the same meaning. Among them, the aspect belonging to Kun is called "幽," and the aspect belonging to Qian is called "deep," hence the commentary says "幽 refers to yin, deep refers to yang."

不言乾坤而言天地陰陽者，謂幽贊神明而生蓍之時，未有乾坤之象也。物謂乾，乾神知來，故遂知來物。此為下蓍之德張本，故云幽贊神明而生蓍也。○至精至精也○此虞義也。繫下云：定天下之吉凶，成天下之娓娓者莫善乎蓍龜。太玄曰：抽天下之蔓蔓，散天下之混混者，非至精其孰能之。故云非天下之至精其孰能與於此。

At this point, the text does not directly mention the trigrams Qian and Kun but instead refers to heaven and earth and yin and yang, because when the sage secretly relied on divine assistance to create the method of using the yarrow stalks, the images of the trigrams Qian and Kun had not yet been established. "Things" here refers to the trigram Qian, which represents the divine and is capable of foreseeing the future, hence the statement "thus knowing the coming things." This sentence sets the stage for the following discussion about "the virtue of the yarrow stalks is round and divine," so it says "gently praising the divine and giving rise to the yarrow stalks." The following explanation is from the commentary, covering the passage from "the highest refinement is Qian" to "pure and refined." This is Yu Fan's view. The "Xici" (Great Treatise) says: there is nothing better than the yarrow stalks and tortoise shells for determining the fortune or misfortune of the world and achieving the world's tireless diligence. Yang Xiong's "Taixuan" says: the one who can untangle the confused threads of the world and clarify the muddled situations is none other than the most refined thing. Therefore, the classic says "without the highest refinement of the world, who could be involved in this?"

乾為蓍，乾伏坤初，精微而無形，故云至精，謂乾純粹精也。○逆上至數也○此虞義也。上下為順，下上為逆，故曰逆上稱錯。易以順性命之理，八卦而小成，即有陰陽剛柔仁義之分，故曰綜理也。參讀為三。一掛兩揲兩扐為五歲，再閏再扐而後掛，凡三變而成一爻，言三其五以成一爻之變也。分天象為三才，以地兩之，故云而倚六畫之數。易氣從下生，以下爻為始，故云卦從下升。

The trigram Qian represents the yarrow stalks. Qian is hidden in the initial position of Kun, being subtle and refined without form, hence called "the utmost refinement," which is what the Wenyan says about Qian being the pure essence. The following explanation is from the commentary starting with "reverse movement is called 'error'" to "and relies on the number." This is Yu Fan's interpretation. Moving from top to bottom is called "smooth," while moving from bottom to top is called "reverse," so moving upward is termed "error." The Book of Changes is used to align with the principles of life and nature. After the eight trigrams are formed, distinctions of yin and yang, strength and softness, benevolence and righteousness emerge, hence "comprehensive" refers to order. "San" should be read as "three." One casting, two divining, two separating, making five steps, compared to five years; with two leap years in five years, so two times the remainder are added before casting; altogether three changes form one line, meaning three "fives" compose the change of one line. The heavenly pattern is divided into three elements, then multiplied by the earth number two, hence the commentary says "and relies on the number of six lines." The energy of the Book of Changes originates from below, starting with the lower lines, hence "the hexagram rises from below."

乾鑿度曰：易始於一，分於二，通於三，□於四，盛於五，終於上。是從下升，故錯綜其數，錯為六畫，綜為三才六畫數之所倚，故云則參天兩地而倚數者也。□於四，於上闕，或作壯於四。○變而至曰文○此虞義也。化而裁之謂之變，推而行之謂之通，通其變謂變而通之也。卦謂八卦，陽變成震坎艮，陰變成巽離兌，故觀變陰陽始立卦也。純乾純坤之時未有文章，乾坤相親，故成天地之文。陰陽錯居稱雜，陽物入坤，陰物入乾，更相雜成六十四卦，乃有文章，故曰文也。

The "Qian Zao Du" says: The "Book of Changes" begins with the first line, is divided at the second line, is connected at the third line, is vigorous at the fourth line, reaches its peak at the fifth line, and ends at the top line. This is the order from bottom to top. Therefore, it says "wronging and comprehending its numbers": "Wronging" corresponds to the six lines, and "comprehending" corresponds to the three elements. The number of six lines relies on this, so it says "three heavens and two earths, relying on numbers." The phrase "□ at the fourth line" has a missing character above the "at" in the original text; some versions read "vigorous at the fourth line." The following explanation is from the annotations, starting from "change and communicate" to "things are mixed, so it is called 'text'." This is Yu Fan's view. The "Great Treatise" says "changing and cutting it is called 'change,' pushing it forward and acting on it is called 'communication.' "So 'changing its variation' means changing and then communicating it." "Gu" refers to the eight trigrams: the change of yang lines produces "Zhen," "Kan," and "Gen," and the change of yin lines produces "Xun," "Li," and "Dui." Therefore, observing the movement of yin and yang establishes the structure of the trigrams. When Qian is entirely yang and Kun is entirely yin, there is no text; only when the energies of Qian and Kun interact and connect does the text of heaven and earth emerge. The mixing and intermingling of yin and yang is called "mixing." Yang enters Kun, yin enters Qian, and they intermingle to form the sixty-four trigrams, thus producing text, so it is called "text."

○數謂至象也○此虞義也。數即參兩所倚之數，故云六畫之數。六爻兼三才而兩之者，故云三極之道。八卦定吉凶，故定天下吉凶之象也。○謂參至工也○此虞義也。六畫稱爻，爻從變始，參其五以成一爻之變。參重三才，故能成六爻之義。引而信之，觸類而長之，則變之至者也。六爻之義易以工，工讀為功，義見下也。

The following explanation is from the commentary, covering the passage from "Number refers to the number of six lines" to "It determines the image of good and evil." This is Yu Fan's view. "Number" refers to the number upon which the principle of heaven and earth is based, hence it is called the number of six lines. Six lines are combined by including the three elements and each paired with two lines, thus expressing the principle of the three fundamental aspects. The eight trigrams can determine good and evil, hence they can determine the images of good and evil throughout the world. The following explanation is from the commentary, covering the passage from "It refers to combining five to produce change" to "The Book of Changes is thus perfected." This is also Yu Fan's view. Six lines are called yao, and yao arise from change. Three "fives" form the change of one yao. "参" means doubling the three elements and overlapping them, thus forming the meaning of six yao. Extending and expanding, reaching the extreme of change, is what this refers to. "The meaning of six yao is easy to perfect," "工" should be read as "功," and its meaning is explained below.

○天下至也專○此虞義也。天下何思何慮，同歸而殊塗，一致而百慮者，皆下繫文。何思何慮謂乾伏坤初時，塗雖殊，其歸則同，故曰同歸而殊塗；慮雖百，其致則一，故一致而百慮。荀子天論篇曰：大巧在所不為，大智在所不慮。故無思也，無為也。乾伏坤初，藏神無內，故其靜也專。

The following explanation is from Yu Fan's commentary on the passage from "Heaven What Thinks, What Contemplates" to "This is called its concentration in stillness." This is Yu Fan's interpretation. The phrases "Heaven What Thinks, What Contemplates," "All Return to the Same Destination Though Different Paths," and "Unity in Purpose Though Hundreds of Thoughts" are all taken from the "Lower Commentary of the Great Treatise." "What thinks, what contemplates" refers to the hidden yang energy at the beginning of the hexagram Kūn. Although the paths differ, they all return to the same destination, hence "All Return to the Same Destination Though Different Paths." Although thoughts are numerous, they all converge on one point, hence "Unity in Purpose Though Hundreds of Thoughts." The "Tian Lun" chapter of Xunzi says: the greatest skill lies in not doing, the greatest wisdom lies in not contemplating. Therefore, the Book of Changes has no thoughts and no actions. The hexagram Qian is hidden at the beginning of Kūn, concealing the spirit without revealing it, hence "This is called its concentration in stillness."

○謂隱至者也○此虞義也。乾隱藏坤初，佼易立節，寂然無為之時，故其機息矣。其靜也專，故不動者也。○感動至者也○此虞義也。乾鑿度曰：虛無感動。鄭氏謂惟虛無也，故能感天下之動。乾出坤初，以陽變陰，清淨照哲，故能通天下之故。

The following explanation is from the commentary between "Wèi yǐn cáng Kūn chū" and "zhuān gù bù dòng zhě yě." This is Yu Fan's view. The yang energy of the Qian hexagram is hidden in the initial position of the Kun hexagram. The transactional energy has just established its order, and it is precisely at the time of being still and inactive that its motive ceases. Because it is still and focused, it does not move. ("Jiǎo yì" in the original text should be read as "jiāo yì," meaning "transactional.") The following explanation is from the commentary between "Gǎn, dòng yě" and "ér shēng yáo zhě yě." This is also Yu Fan's view. The "Qian Zao Du" says "xū wú gǎn dòng," and Zheng Xuan explains it as: only by being empty and free of self can one respond to the movement of the world. The yang of Qian emerges from the initial position of Kun, transforming yin into yang, clear and bright, thus capable of penetrating all matters of the world.

發動也，揮變也。變剛生柔爻，變柔生剛爻，以三為六，則發揮剛柔而生爻者也。○至神至神乎○此虞義也。易隱初入微謂無思無為時也。乾初稱幾，幾者動之微，君子知微，故知幾其神也。○極深至變也○極深謂幽贊神明，虞義也。繫下云：精義入神。姚信注云：陰陽在初，深不可測，故謂之神。陰陽在初，故曰深。幽贊神明，極深之義也。機當為幾，鄭義也。古文作機，鄭讀為幾。幾謂初爻，初爻尚微，故曰幾微也。聖人參五以成一爻之變，是揅幾之義也。

"Fa" means to initiate, and "hui" means transformation: a yang line changes to produce a yin line, and a yin line changes to produce a yang line. From three lines, it expands to six lines. This is called "fa hui gangrou er sheng yao," meaning to manifest and transform the yin and yang to produce lines. The following explanation is from the commentary on the passage from "Zhi Shen Wei Yi" to "Zhi Ji Qi Shen Hu." This is Yu Fan's view. "Yi Yin Chu Ru Wei" refers to the stage of no thinking and no action. The first line of the hexagram Qian is called "ji," which means the initial movement. A gentleman who can perceive the initial movement is said to have "zhi ji qi shen." The following explanation is from the commentary on the passage from "Ji Shen Wei Yuan Zan Shen Ming" to "Yi Cheng Yi Yao Zhi Bian Ye." "Ji Shen" is interpreted as secretly receiving assistance from the divine to create the method of using the yarrow stalks, which is Yu Fan's view. The "Xici Xia Zhuan" discusses "jing yi ru shen," and Yao Xin's commentary says: yin and yang are in their initial positions, so they are deeply profound and thus called "shen." Yin and yang being in their initial positions is called "shen"; secretly receiving assistance from the divine is the meaning of "ji shen." The character "ji" should be read as "ji," according to Zheng Xuan: the ancient text writes it as "ji," and Zheng Xuan pronounces it as "ji." "Ji" refers to the first line, which is still subtle and obscure, so it is said "ji, wei ye." The sage completes the change of one line through the variation of three and five, which is the meaning of "cun ji."

○無有至蓍也○此虞義也。聖人幽贊於神明而生蓍，蓍之德圓而神，神以知來，故無有遠近幽深，遂知來物。此承上至變以起下蓍之德也。○務事至者也○務事謂事業。以陽闢坤，是揅幾開物；以陰翕乾，故能成天下之務。卦之德方以知，故云謂卦者也。

The following explanation is from the commentary, covering the passage from "wu you yuan jin you shen" to "wei zhi ye." This is Yu Fan's view. The sage secretly relied on the assistance of the divine to create the method of using the yarrow stalks. The virtue of the yarrow stalks is round and penetrating, and because of their divine nature, they can foresee the future. Therefore, they can know the future matters whether they are far or near, deep or hidden. This section continues from the previous discussion on "zhi bian" to lead into the discussion of the virtue of the yarrow stalks. The following explanation is from the commentary, covering the passage from "wu, shi ye" to "wei gua zhe ye." "Wu" means matter, referring to affairs. Using the yang energy to open the "Kun" trigram is about investigating subtle things and opening up categories of things; using the yin energy to close the "Qian" trigram, thus achieving the affairs of the world. The virtue of the trigrams is square and wise, so the commentary says this sentence refers to the trigrams.

○神謂至者也○此虞義也。乾鑿度曰：易者以言其德也。藏神無內，天下之至神，即無思無為之易也，故云神謂易也。易有天道焉，有地道焉，有人道焉。日合於天統，月合於地統，斗合於人統。六爻之動，三極之道，故日月斗以言神之用也。

The following explanation is from the commentary, covering the passage from "Shen wei Yi ye" to "Gu bu xing er zhi zhe ye." This is Yu Fan's view. The "Qian Zao Du" says: "Yi" refers to its virtue. Concealing the divine and not revealing it is the most mysterious thing in the world, which is the "Yi" that is without thought and action, so the commentary says "Shen wei Yi ye." The "Great Treatise" discusses the "Yi" containing the ways of heaven, earth, and humanity: the sun corresponds to the heavenly order, the moon corresponds to the earthly order, and the Big Dipper corresponds to the human order. The movement of the six lines embodies the three ultimate principles of heaven, earth, and humanity, so the example of the sun, moon, and Big Dipper is used to explain the function of "Shen."

賈逵論歷曰：五紀論日月循黃道，南至牽牛，北至東井，率日日行一度，月行十三度十九分度七也。周書武順曰：天道尚左，日月西移，故從天西轉。續漢書律曆志曰：天之動也，一晝一夜而運過周日之所行，與運周日月相推，日舒月速。

Jia Kui's "Discourse on the Calendar" says: "The 'Five Records' treat the movement of the sun and moon along the Yellow Path, reaching as far south as the Ox mansion and as far north as the Well mansion. The sun moves roughly one degree per day, while the moon moves seven and seven nineteenths degrees per day." The "Lost Book of Zhou: Wu Shun" states: "The heavenly way values the left, and the sun and moon move from east to west, hence they follow the westward rotation of the sky." The "Continued Book of Han: Records of Laws and Calendars" says: "The rotation of the heavens completes one full circle in a day and night, plus the distance the sun travels in one day; the movement of the heavenly bodies and the sun and moon are in mutual motion, with the sun moving slowly and the moon moving quickly."

案：漢法天一日一夜過周一度，日亦一日一夜起度端終度端，月又速於日，故不疾而速也。星寂然不動謂斗也。太玄曰：斗振天而進。范望注云：振，動也。斗沖隨天左回，故言進。又曰斗之南左行而右還，故隨天右周也。漢書天文志曰：斗為帝車，運於中央，臨制四海，分陰陽，建四時，均五行，移節度，定諸紀，皆繫於斗。故感而遂通，不行而至也。

Note: According to the Han dynasty calendar system, celestial bodies complete one full rotation in a day and night plus an additional degree. The sun moves from one degree to another within a day and night, while the moon moves even faster than the sun. Therefore, it is said that it does not need to hurry and naturally moves swiftly. "The stars remain still" refers to the Big Dipper. Yang Xiong's "Taixuan" states, "The Dipper shakes the heavens and advances," and Fan Wang's commentary explains, "Shaking" means movement, and the direction pointed to by the Dipper's handle changes as the heavens rotate to the left, hence it is said "advances." "Taixuan" also says that when the Dipper is in the south, it moves to the left and turns back to the right, hence it is said to rotate to the right around the heavens once. The "Han Shu · Tianwen Zhi" states that the Big Dipper is the chariot of the heavenly emperor, moving in the center, overseeing the four directions from a high position; it distinguishes yin and yang, establishes the four seasons, balances the Five Phases, changes the solar terms, and determines all kinds of regulations, all of which are related to the Big Dipper. Therefore, it is said to be responsive and interconnected, reaching its destination without actually moving.

天一地二，天三地四，天五地六，天七地八，天九地十。注：一二三四得五為六七八九。十者，二五也。五為虛，故大衍之數五十。聖人用蓍之數以作八卦，蓍為七，卦為八，爻為九六。九六與七八相應，二者合三十而天地之數畢矣。

The text lists the numbers of Heaven and Earth: Heaven one, Earth two; Heaven three, Earth four; Heaven five, Earth six; Heaven seven, Earth eight; Heaven nine, Earth ten. Hui Dong explains: one, two, three, and four, when each is added to five, become six, seven, eight, and nine; as for ten, it is two fives. Heaven five is an empty position, so the "Great Derivation Number" only takes fifty. The sage used the yarrow stalks to create the Eight Trigrams: the yarrow stalks use seven, the Trigrams use eight, and the lines use nine and six. Nine and Six Harmony make fifteen, seven and eight also make fifteen, and both correspond exactly; two fifteens make thirty, thus the numbers of Heaven and Earth are fully explained.

子曰：夫易何為者也。注：問易何為取天地之數也。開物成務，冒天下之道，如斯而已者也。注：以陽闢陰謂之開物，以陰脅乾謂之成務。冒，觸也，觸類而長之如此也。是故聖人以通天下之志。注：聖人謂庖犧，開物故以通天下之志。

The text says: Confucius asked, what is the purpose of the Book of Changes? Hui Dong's commentary: this is asking why the Book of Changes uses the numbers of heaven and earth. The text says: it opens up things and completes affairs, encompassing all the principles of the world, and that is all. Hui Dong's commentary: using yang energy to open up yin is called 'kaiwu' (opening things); using yin energy to gather and consolidate yang is called 'chengwu' (completing affairs) (in the later commentary, 'xie' is written as 'xi', meaning convergence). 'Mai' means to touch or encounter; to extend by analogy is like this. The text says: therefore, the sage uses it to understand the minds of people throughout the world. Hui Dong's commentary: here, 'the sage' refers to Fuxi, because he could open up things, so he could understand the minds of people throughout the world.

以定天下之業。注：成務故以定天下之業。以斷天下之疑。注：三百八十四爻冒天下之道，觸類而長之，故以斷天下之疑。是故蓍之德圓而神。注：蓍數七，七七四十九，乾為蓍為圓為神，故蓍之德圓而神，所以通天下之志也。

The text says: Use it to establish the affairs of the world. Hui Dong's commentary: Because it can accomplish matters, it can establish the affairs of the world. The text says: Use it to judge the doubts of the world. Hui Dong's commentary: The 384 lines encompass the ways of the world, and by analogy they can be extended, so it can resolve the doubts of the world. The text says: Therefore, the virtue of the yarrow stalks is round and profound. Hui Dong's commentary: The yarrow stalks use seven as a number, seven sevens make forty-nine, which is the practical number of the great derivation; The Qian hexagram represents the yarrow stalks, roundness, and divinity, so the virtue of the yarrow stalks is round and profound, used to understand the hearts and minds of the people throughout the world.

卦之德方以知。注：卦數八，八八六十四，坤為方為知，故卦之德方以知，所以定天下之業也。六爻之義易以工。注：六爻九六相變，工讀為功，功業見乎變，故六爻之義易以工，所以斷天下之疑也。聖人以此先心，退藏於密，吉凶與民同患。注：以蓍神知來，故先心。陽動入巽，巽為退，伏坤為閉戶，故藏密，謂齊於巽以神明其德。陽吉陰凶，坤為民，故吉凶與民同患。神以知來，知以藏往。注：乾神知來，坤知藏往。來謂先心，往謂藏密也。

The text says: The virtue of the hexagrams is square and wise. Hui Dong's commentary: The hexagrams are counted in eight, eight times eight makes sixty-four; The hexagram of Earth (Kun) represents squareness and wisdom, so the virtue of the hexagrams is square and wise, used to establish the world's affairs. The text says: The meaning of the six lines lies in change and success. Hui Dong's commentary: The six lines use all nines and all sixes to change and move, "gong" should be read as "gong" (achievement), achievements are clearly revealed in change, so the meaning of the six lines lies in change and success, used to judge the world's difficulties. The text says: The sage uses this method to foresee clearly in his mind, and after the matter is completed, he retreats and hides in secrecy, and the good and bad fortune and misfortune are shared with the people. Hui Dong's commentary: Relying on the divination with the yarrow stalks to foresee the future, so it is said "foreseeing in the mind." A yang line moves into the hexagram of Wind (Xun), which has the image of retreat and concealment, and beneath it is the hexagram of Earth (Kun), representing closing the door, so it is said "hiding in secrecy," which is to fast and purify oneself in the position of Wind (Xun) to make the virtue divine. Yang is good, yin is bad, Earth (Kun) represents the people, so good and bad fortune is shared with the people. The text says: To foresee the future with divine insight, and to collect the past with wisdom. Hui Dong's commentary: Heaven (Qian) represents the divine and can foresee the future, Earth (Kun) represents knowledge and can collect the past. "Come" corresponds to "foreseeing in the mind," "go" corresponds to "hiding in secrecy."

其孰能與此哉。注：謂誰能為此哉，謂古之聰明睿知之君也。古之聰明睿知神武而不殺者夫。注：謂大人也。庖犧在乾五，動而之坤，與天地合聰明。在坎為聰，在離為明，神武謂乾，睿知謂坤。乾坤坎離反覆不衰，故而不殺者夫。

The text says: Who can reach this level? Hui Dong's own commentary: This refers to the wise and intelligent kings of ancient times who could achieve this. The text says: That is exactly the wise and intelligent, divine and martial but not resorting to warfare of ancient times. Hui Dong's own commentary: This refers to the "Great Person" in the Nine in the Fifth position. Fuxi occupied the fifth line of the Qian hexagram, and through movement, it transformed to the Kun hexagram. It harmonized with heaven and earth and thus possessed wisdom. In the Kan hexagram is "wisdom," in the Li hexagram is "clarity"; "divine martial" refers to Qian, and "wise knowledge" refers to Kun. The Qian, Kun, Kan, and Li hexagrams, when reversed or inverted, remain the original hexagram, and their virtues do not diminish. Therefore, it is said "not killing"—here "killing" is read as "diminishing."

是以明於天之道，而察於民之故。注：乾五之坤，以離日照天，故明天之道；以坎月照坤，故察民之故。是興神物以前民用。注：震為興，乾為神物，坤為民用。神物謂蓍龜，為萬物先，故前民用。聖人以此齊戒以神明其德夫。注：巽為齊，乾為神明為德。聖人幽贊於神明而生蓍，故以此齊戒以神明其德夫。是故盍戶謂之坤，闢戶謂之乾。注：盍，閉翕也，謂從巽之坤，坤柔象夜，故以閉戶。闢，開也，謂震之乾，乾剛象晝，故以開戶。

The text says: Therefore, one can understand the way of Heaven and observe the affairs of the people. Hui Dong's commentary: The fifth line of the hexagram Qian moves to Kun, forming the images of Kan and Li; using Li's sunlight shining upon Heaven, one can understand the way of Heaven; using Kan's moonlight shining upon Kun, one can observe the people's affairs. The text says: Thus, divine creatures arise to guide the people's daily lives. Hui Dong's commentary: Zhen has the meaning of rising up, hence it is "兴" (to rise); Qian represents divine beings and objects, combined as "神物" (divine creatures); Kun represents the people and their use, combined as "民用" (people's daily use). "神物" refers to the yarrow stalks and turtle shells, which are aware of things before all other things, hence they precede the people's daily activities. The text says: Therefore, the act of closing the gate is called Kun, and the act of opening the gate is called Qian. Hui Dong's commentary: "盍" means closing and gathering, referring to moving from Xun to Kun, where Kun's softness symbolizes night, hence taking the meaning of closing the gate. "辟" means opening, referring to moving from Zhen to Qian, where Qian's strength symbolizes day, hence taking the meaning of opening the gate.

一盍一闢謂之變。注：陽變盍陰，陰變闢陽，剛柔相推而生變化也。往來不窮謂之通。注：十二消息陰陽往來無窮已，推而行之，故謂之通也。見乃謂之象，形乃謂之器。注：在天成象，天垂象見吉凶，故見乃謂之象。在地成形，形而下者謂之器，故形乃謂之器。

The text says: One closure and one opening is called "change." Hui Dong's commentary: Yang changes and closes the yin, yin changes and opens the yang, and the interaction between firm and flexible leads to change. The text says: Continuous movement without end is called "communication." Hui Dong's commentary: In the twelve hexagrams of yin and yang, the movement of yin and yang has no limit, and their continuous movement and application is called "communication." The text says: Manifestation is called "image," and taking form is called "object." Hui Dong's commentary: In the heavens, it becomes an image; heaven reveals images to show auspicious and inauspicious signs, so what is manifested is called an image. On the earth, it becomes a form; when it takes form and falls into the realm of physical form, it is called an object, so what takes form is called an object.

制而用之謂之法。注：陽道制命，陰道致用，故致而用之。爻法之謂坤，故謂之法。利用出入，民咸用之謂之神。注：乾為利，坤為用，出乾入坤故利用出入。坤為民，乾為神，乾伏坤中，息震消巽，鼓之舞之，故謂之神也。

The text says: To cut and use it is called "method" (fa). Hui Dong's commentary: The yang principle is responsible for issuing commands, while the yin principle is responsible for implementation, so it is called "to promote and apply it." The Great Treatise says "the trigram of the earth is called the method," so it is called "method." The text says: It is convenient for going out and coming in, and the people use it every day without realizing it, which is called "divine" (shen). Hui Dong's commentary: The trigram of Heaven (Qian) represents benefit, and the trigram of Earth (Kun) represents use; yang comes from Heaven and enters Earth, so it is called "beneficial for going out and coming in." Earth represents the people, and Heaven represents the divine; yang is hidden within Earth, and when yang ceases, it becomes Thunder (Zhen); when yin diminishes, it becomes Wind (Xun). One beat, one dance, so it is called "divine."

疏。一二至畢矣○水火木金得土而成，故一二三四得五為六七八九。土生數五，成數五，二五為十，故有地十。十者，二五也。天地之數五十有五而天五為虛，故大衍之數止有五十。五十又虛一，聖人用以作八卦。

Hui Dong explains that the following passage is an explanation of the text from "one two three four make five" to "the numbers of heaven and earth are complete." Water, fire, wood, and metal all need earth to take form, so one, two, three, and four each add five, becoming six, seven, eight, and nine. The generating number of earth is five, and its forming number is also five. Two fives make ten, so in the numbers of heaven and earth there is "ten," which is two fives. The total numbers of heaven and earth amount to fifty-five, but the number five of heaven is an empty position and not used, so the number of great derivation is fifty. From fifty, one is again removed, and the remaining forty-nine is used by the sage to create the eight trigrams.

七七四十九，故蓍為七。八八六十四，故卦為八。六十四卦有三百八十四爻，九六相變，故爻為九六。九六者，十五也。七與八亦合於十五，故九六與七八相應。合二者為三十，五六三十。三統曆所云十一而天地之數畢是也。天地之數盡於七八九六，易之所取以此，故先陳此數，下傳乃發問也。

Seventy times seven is four hundred and ninety, so the divination stick is counted in sevens; eight times eight is sixty-four, so the hexagrams are counted in eights. The sixty-four hexagrams contain three hundred and eighty-four lines, and the use of nine and six alternately changes, so the lines are called nine and six. Nine plus six is fifteen, and seven plus eight is also fifteen, so nine and six correspond to seven and eight. Two fifteens together make thirty, which is five times six, thirty. Liu Xin's "Three Dynasties Calendar" says "eleven and the numbers of heaven and earth are complete," which means exactly this. The practical use of the numbers of heaven and earth lies in seven, eight, nine, and six. The Book of Changes uses these numbers, so the text first lists these numbers, and then proceeds to ask questions.

○問易至數也○此虞義也。上陳天地之數，蓋欲明七八九六取法於天地而先發問以起義，故云問易何為取天地之數也。○以陽至此也○此虞義也。乾為物，其動也闢，以陽闢陰，故謂之開物。務，事也。坤為事，其靜也翕，以陰翕乾，故謂之成務。

The following explanation is from the commentary, covering the passage from "Ask why the Book of Changes takes the numbers of heaven and earth" to "to take the numbers of heaven and earth." This is Yu Fan's view. The previous text first lists the numbers of heaven and earth, aiming to explain that seven, eight, nine, and six are all derived from heaven and earth. Therefore, a question is first raised to lead into the following discussion, hence the commentary says "Ask why the Book of Changes takes the numbers of heaven and earth." The following explanation is from the commentary, covering the passage from "Using yang to separate yin" to "and thus it can be extended in this way." This is also Yu Fan's view. The hexagram Qian represents things, and the movement of Qian is to open, using yang to separate yin, hence it is called "opening things." "Wu" means affairs, and the hexagram Kun represents affairs. The stillness of Kun is to gather, using yin to collect yang from Qian, hence it is called "completing affairs."

周語曰：宜觸冒人。故云冒觸也。觸，動也，觸類而長之以成六十四卦，天下之能事畢矣，故如斯而已者也。○聖人至之疑○此言庖犧創立用蓍之法以立卦生爻，故知聖人謂庖犧。上雲通天下之志，注云謂蓍也；成天下之務，注云謂卦者也。

The Guoyu · Zhou Yu says, "It is appropriate to touch people," so the commentary explains that "touch" is the same as "冒." "Touch" means to move or stimulate, and by touching and expanding upon things, the sixty-four hexagrams are formed. Thus, all the skills in the world are complete, so it is said, "This is all." The following explanation is from the commentary, from "The sage is called Fuxi" to "Therefore, it can resolve all doubts." This passage discusses how Fuxi established the method of using the yarrow stalks, thereby establishing hexagrams and generating lines. Therefore, "the sage" refers to Fuxi. Earlier, it mentions "communicating the aspirations of the world," and the commentary explains this refers to the yarrow stalks; it mentions "accomplishing the affairs of the world," and the commentary explains this refers to hexagrams.

聖人幽贊於神明而生蓍，是開物之義，故云開物謂通天下之志也。八卦定吉凶，吉凶生大業，故成務謂定天下之業。三百八十四爻皆觸類而成，冒與觸同義，觸類而長之，發揮於剛柔而生爻，故以斷天下之疑也。

The sages secretly relied on the assistance of the divine to create the method of using the yarrow stalks, which is exactly what "kaiwu" means, so "kaiwu" refers to understanding the aspirations of people throughout the world. The eight trigrams can determine good fortune and misfortune, and good fortune and misfortune give rise to great undertakings, so "chengwu" means establishing the great undertakings of the world. The 384 lines of the hexagrams are all formed by extending and broadening from similar cases; "mao" and "chu" mean the same thing. By extending from similar cases, spreading out the flexible and the firm to produce the lines of the hexagrams, it is thus possible to judge the difficulties of the world.

○蓍數至志也○大衍之數五十，其用四十有九，故蓍數七，七七四十九也。乾為百，蓍數百，故為蓍。天道曰圓，故曰圓。下雲神以知來，故蓍之德圓而神也。鄭氏謂蓍形圓，可以主變化之數，故謂之神也。○卦數至業也○四營而成易，十有八變而成卦，八卦而小成，故卦數八，八八六十四也。陽三陰四，陰開為方，故坤為方。下雲知以藏往，故卦之德方以知。鬼谷子曰：未見形圓以道之，既形方以事之。是圓與方之義也。

The following explanation is from the commentary on the passage from "蓍数七" to "so it can communicate the wills of all under heaven." The number of the Great Transformation is fifty, but only forty-nine is actually used, so the divination stick takes seven as its number, and seven times seven equals forty-nine. The number of the trigram Qian is close to a hundred, so the divination stick also uses a hundred as its number, hence Qian is associated with the divination stick. The heavenly way is called round, so it is said "round." The following text says "the spirit knows what comes," so the virtue of the divination stick is round and spiritual. Zheng Xuan believed that the form of the divination stick is round, and it can govern the numbers of change, hence it is called spiritual. The following explanation is from the commentary on the passage from "卦数八" to "so it can determine the affairs of the world." Four operations make one change, eighteen changes make one trigram, and the eight trigrams are a small completion, so the trigram takes eight as its number, and eight times eight equals sixty-four. The yang number is three, and the yin number is four; the yin number expands into a square, so the trigram Kun is associated with the square. The following text says "knowledge conceals the past," so the virtue of the trigram is square and knowing. The book Guiguzi says: when things have not yet taken shape, use the method of roundness to guide them; when they have already taken shape, use the method of squareness to deal with them. This is exactly the distinction between round and square.

○六爻至疑也○蓍七卦八，爻者言乎變者也，故云六爻。九六相變謂陽變七之九，陰變八之六，陰陽相易，故相變也。周禮肆師云：凡師不功則助牽主車。鄭彼注云：故書功為工。鄭司農云：工讀為功。古者工與功同字，陰陽相變，功業乃成，故六爻之義易以工也。韓伯俗本作貢。

The following explanation is from the commentary on the passage from "six lines and the transformation of nine and six" to "thus resolving all doubts in the world." The divining stalks use seven as their number, while the hexagram uses eight. The line refers to change, hence it is called "six lines." "Transformation of nine and six" refers to the yang line changing from seven to nine and the yin line changing from eight to six, with yin and yang transforming into each other, hence called transformation. The "Rites of Zhou · Fourth Teacher" says: whenever an army goes out without success, they assist the commander's chariot. Zheng Xuan's commentary says: the original text had "gong" written as "gong." Zheng Zhong also said "gong" is read as "gong," and in ancient times, "gong" and "gong" were the same character. Only through the mutual transformation of yin and yang can achievements be realized, hence the meaning of the six lines lies in transformation leading to success. Han Kangbo's current edition reads this character as "gong."

○以蓍至同患○此虞義也。此聖人亦謂庖犧。祭義曰：昔者聖人建陰陽天地之情，立以為易。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉，示不敢專以尊天也。是聖人以此先心之義。下雲神以知來，故云以蓍神知來也。

The following explanation is from the commentary on the passage from "with the divine tortoise knowing the future" to "thus good and bad fortune is shared by the people." This is Yu Fan's interpretation. Here, the term "sage" also refers to Fuxi. The "Rites of the Rituals: On Rituals" says: In ancient times, sages examined the actual conditions of yin and yang and heaven and earth, and established the Book of Changes. The official in charge of the Book of Changes held a tortoise shell facing south, while the Son of Heaven wore a girdle and a crown and stood facing north. Even though the Son of Heaven had his own wise mind, he would still proceed to decide matters by divination, to show that he did not act alone, thus honoring heaven. This is exactly what is meant by "the sage first uses his mind." The next passage says "the divine knows the future," so the commentary explains that it relies on the divine power of the tortoise to foresee what is to come.

先，王肅韓伯讀為洗，謂洗濯萬物之心。尋古洗濯字皆作灑，無作洗者，蔡邕石經及京荀虞董遇張璠蜀才並作先心，當從之。陽動入巽，謂乾初入陰。雜卦曰：兌見而巽伏。巽象退辛，故為退伏。盍戶之謂坤，故坤為閉戶。伏閉者，藏密之象也。

The character 「先」 is read as 「xiǎn」 by Wang Su and Han Kangbo, interpreted as the mind that washes away all things. However, upon examination, ancient texts that express the meaning of washing all things use the character 「sǎ」, not 「xiǎn」. The character 「xiǎn」 is not found in such contexts. The Xiaping Stone Classics carved by Cai Yong, as well as the versions of Jing Fang, Xun Shuang, Yu Fan, Dong Yu, Zhang Fan, and Shu Cai, all read it as 「xiān xīn」. Therefore, we should follow this reading. 「Yang movement entering Xun」 refers to the first line of the Qian hexagram entering the yin position. The Zage Zhuan says 「Dui appears while Xun hides」; in terms of Najia, the Xun hexagram is located at the seventeenth day and retreats to the Xin direction, so Xun has the image of retreat and concealment. 「Hé hù」 means 「Kun」, so Kun represents closing the door. Concealment and closure are precisely the image of 「cang mi」.

巽為齊，巽陽藏室，神明在內，故齊於巽以神明其德也。乾陽為吉，坤陰為凶，聖人先知吉凶，興利遠害，故與民同患也。○乾神至密也○此虞義也。蓍之德圓而神，故乾神知來；卦之德方以知，故坤知藏往。聖人取此七八九六天地之數，知來而藏往，以此先心，故來謂先心；退藏於密，故往謂藏密。易之例以未來者屬乾，已往者屬坤也。○謂誰至君也○此虞義也。孰，誰也。○謂大至者夫○此虞義也。大人謂九五之大人也。文王書經繫庖犧於九五，故庖犧在乾五。聖人心通乎造化，故動而之坤。乾為天，坤為地，故與天地合聰明也。

The trigram 《巽》 represents a place of purification. The yang line of 《巽》 is hidden within, and the divine spirit is contained within, so at the position of 《巽》 one fasts to manifest the virtue of the divine. The trigram 《乾》, representing yang, signifies good fortune, while 《坤》, representing yin, signifies misfortune. The sage foreknows good and bad fortune, acts upon the beneficial and avoids the harmful, thus being able to share the people's concerns. The following explanation is from the commentary section from "The Divine Knowing Comes From Above" to "Going Is Called Concealed and Secret." This is Yu Fan's view. The virtue of the yarrow stalks is round and divine, so 《乾》 uses divine insight to foresee the future. The virtue of the hexagram is square and wise, so 《坤》 uses wisdom to store the past. The sage uses the numbers seven, eight, nine, and six, which represent the heavens and earth, thus being able to foresee the future and store the past. Since "by this he first thinks," "coming" corresponds to "first thinking." Since "retreating into secrecy," "going" corresponds to "concealed and secret." The general principle of the 《易》 is: future events belong to 《乾》, while past events belong to 《坤》. The following explanation is from the commentary section from "Who could do this?" to "the ruler." This is Yu Fan's view. "Who" means "who." The following explanation is from the commentary section from "This refers to the great person" to "the one who does not kill." This is also Yu Fan's view. "Great person" refers to the person in the ninth and fifth position. King Wen composed the classic, attaching Fuxi to the ninth and fifth position, thus saying Fuxi resides in the fifth line of 《乾》. The sage's mind communicates with the workings of nature, thus moving and going toward 《坤》. 《乾》 represents heaven, and 《坤》 represents earth, thus saying that the sage harmonizes with heaven and earth and possesses wisdom and discernment.

乾動之坤成大有，大有坎為聰；大有通比，比離為明。乾為神，乾陽剛武，故神武謂乾。說文曰：叡，深明也。古文作睿。陽伏坤下，深不可測，乾鑿度以中央為知，故睿知謂坤。殺讀為衰。士冠禮曰：以官爵人，德之殺也。鄭彼注云：殺，猶衰也。

Heavenly Stems move and go toward Earthly Branches, forming Great Possession. Great Possession has an interrelated structure with Kan, which represents ear, thus taking the meaning of 'wisdom'. Great Possession is connected with Bi through mutual structure, and Bi has Li, which represents eye, thus taking the meaning of 'clarity'. Heavenly Stems represent spirit, and Heavenly Stems are yang, strong and vigorous, thus 'spiritual strength' refers to Heavenly Stems. Shuo Wen Jie Zi says that 'Rui' means deep understanding, and in ancient text it is written as 'Rui'. Yang is hidden beneath坤, deep and unfathomable; Qian Zao Du says that the center belongs to wisdom, thus 'wise knowledge' refers to坤. 'Sha' should be read as 'Cui'. The Book of Rites, the Ritual of the Investiture of the Prince, says 'to treat people according to official rank and title is the decreasing order of virtue', and Zheng Xuan's commentary there says 'Sha' is like 'Cui'.

卦有反覆，如泰反為否，否反為泰，故雜卦云否泰反其類也。乾坤坎離反覆不衰，謂反覆皆此卦也。荀子王制篇曰：以類行雜，以一行萬，始則終，終則始，若環之無端也，舍是而天下以衰矣。又成相篇曰：精神相反，一而不二為聖人。皆反覆不衰之義也，故而不殺者夫。陸績韓伯讀殺如字，失其義矣。先儒馬鄭王肅乾寳皆讀所戒反也。

Hexagrams can be reversed, for example, the hexagram Tai reversed becomes Po, and Po reversed becomes Tai. Therefore, the Zage Zhuan says, "Po and Tai reverse their categories." The four hexagrams Qian, Kun, Kan, and Li remain the same whether viewed upright or reversed, so it is said, "reversal does not diminish." The Xunzi's Wangzhi Chapter says: using categories to govern complexity, and one principle to connect all things; there is beginning and end, and end becomes beginning again, like a circular ring with no beginning or end; abandoning this principle leads to decline. The Chengxiang Chapter also says: spirit returns to its origin, focused and undivided, this is the way of the sage. These all express the meaning of "reversal does not diminish," so the classic says, "divine strength without killing." Lu Ji and Han Kangbo read the character "sha" as "kill," losing its original meaning. Earlier scholars Ma Rong, Zheng Xuan, Wang Su, and Gan Bao all read it as "suo jie fan," meaning "decline," pronounced as "cai."

○乾五至之故○此虞義也。乾為天道，乾五之坤成坎，坤五之乾成離，以離日照天，故明天之道。坤為民，以坎月照坤，故察民之故。繫下曰：又明於憂患與故。虞彼注云：知以藏往，故知事故。是其義也。○震為至民用○興，起也，震起故為興。乾為神為物，故為神物。坤為民為用，故為民用。下傳云：天生神物亦謂蓍龜，故神物謂蓍龜。管子曰：能存能亡者蓍龜與龍也。為萬物先，為禍福正。為萬物先，故前民用也。

The following explanation is from the commentary on the passage from "乾五之坤" to "故察民之故." This is Yu Fan's interpretation. The hexagram "Qian" represents the Way of Heaven. The fifth line of "Qian" moving to "Kun" forms "Kan," and the fifth line of "Kun" moving to "Qian" forms "Li." Using "Li" (Fire), the sun shines upon Heaven, thus clarifying the Way of Heaven. "Kun" represents the people, and using "Kan" (Water), the moon shines upon "Kun," thus enabling the understanding of the people's affairs. The "Great Treatise" of the "Commentary on the Changes" says, "It also clarifies matters of worry and their causes." Yu Fan explains this by saying that using wisdom to collect past events allows one to understand the causes of worldly affairs. This is exactly the meaning. The following explanation is from the commentary on the passage from "震为兴" to "故前民用." "Xing" means to rise, and "Zhen" (Thunder) has the meaning of rising up, hence it is called "Xing." "Qian" represents the divine and the physical, together forming "shenwu" (divine and physical objects). "Kun" represents the people and their use, together forming "minyong" (people's use). The "Great Treatise" of the "Commentary on the Changes" says, "Heaven produces divine and physical objects," referring to the yarrow stalks and the tortoise shell, so "shenwu" refers to the yarrow stalks and the tortoise shell. The "Guanzi" says: those that can exist and disappear are the yarrow stalks, the tortoise shell, and the dragon. They appear before all things and indicate omens of fortune and misfortune; precisely because they appear before all things, they can precede the daily use of the people.

○巽為至德夫○說卦曰：齊乎巽。故巽為齊。乾為神為大明，故為神明。聖人興神物以前民用，創卜筮之法以通神明之德，是幽贊於神明之事也。○盍閉至開戶○此虞義也。此下至往來不窮謂之通，皆據消息言也。月令孟冬之月閉塞而成冬。坤其靜也翕，故云盍閉翕也。從巽之坤謂從午至亥也。

The following explanation is from the commentary on the passage from "Xun" to "yi shen ming qi de fu" in the "Shu Guan Zhuan." The "Shu Guan Zhuan" says "qi hu Xun," so "Xun" is interpreted as "zhai." The "Qian" represents "shen" and "da ming," so it is interpreted as "shen ming." The sage arose to use divine creatures to guide the people in their daily lives, establishing the method of divination to communicate with the virtue of the divine, which is the hidden reliance on the assistance of the divine. The following explanation is from the commentary on the passage from "he, bi xi ye" to "gu yi kai hu." This is Yu Fan's view. From here down to "wang lai bu qiong wei zhi tong," all are based on the twelve message hexagrams. The "Li Ji · Yue Ling" discusses the first month of winter, when heaven and earth close and form winter. The stillness of "Kun" is gathering and storing, so "he" is interpreted as closing and gathering. "From Xun to Kun" refers to the half-year process from the fifth month to the tenth month, during which yin increases.

剛柔者晝夜之道，故坤柔象夜，閉戶之義也。坤其動也闢，故云闢開也。從震之乾謂從子至巳也。乾剛為晝，故象晝，開戶之義也。○陽變至化也○此虞義也。陽變為陰，故盍陰；陰變為陽，故闢陽。剛推柔生變，柔推剛生化，故剛柔相推而生變化也。

Hardness and softness correspond to day and night, so the hexagram K'un, which represents softness, symbolizes night and signifies closure. The movement of K'un is opening, so it is said '辟' meaning opening. 'From Zhen to Qian' refers to the six-month period from the first lunar month to the fourth lunar month, during which yang increases. The hexagram Qian, representing hardness, symbolizes day and signifies opening. The following explanation is from the commentary from 'Yang changes into Yin' to 'and thus produces change'. This is Yu Fan's interpretation. Yang changing into Yin means closing Yin; Yin changing into Yang means opening Yang. Hardness moving upon softness produces 'change', while softness moving upon hardness produces 'transformation', so hardness and softness mutually push each other and thus produce change.

○十二至通也○此虞義也。復臨泰大壯夬乾，陽息之卦；遘否觀剝坤，陰消之卦。是為十二消息，即乾坤十二晝也。否大往小來，泰小往大來，故陰陽往來無窮已。一往一來，推而行之，故謂之通也。○在天至之器○天有八卦之象，故在天成象。天垂象見吉凶，故見乃謂之象。地有八卦之形，故在地成形。地形而下者坤為器，故形乃謂之器也。○陽道至之法○陽道制命，董子繁露文。陽剛故制命。坤為用，故陰道致用。制而用之，爻法之謂坤，效三才為六畫，法象莫大乎天地，故謂之法也。

The following explanation is from the commentary on the passage from "twelve messages" to "thus it is called communication." This is Yu Fan's view. The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," "Gua," and "Qian" are those where yang energy increases month by month; the hexagrams "Gou," "Po," "Guan," "Bao," and "Kun" are those where yin energy decreases month by month. Together they form the twelve message hexagrams, which correspond to the twelve months represented by the twelve lines of Qian and Kun. The hexagram "Po" represents the greater going away and the lesser coming in, while the hexagram "Tai" represents the lesser going away and the greater coming in. Thus yin and yang alternate without end. One going and one coming, proceeding in succession, is called "communication." The following explanation is from the commentary on the passage from "the heavens form images" to "thus it is called an object." In the heavens there are the images of the eight trigrams, so it is said that in the heavens images are formed. The heavens manifest the images of things to show good and evil, so what is manifested is called "image." On the earth there are the forms of the eight trigrams, so it is said that on the earth forms are formed. On the earth, forms are manifested and fall under the category of "Kun," which is an object, so what is formed is called "object." The following explanation is from the commentary on the passage from "the way of yang controls command" to "thus it is called law." "The way of yang controls command" comes from Dong Zhongshu's "Chunqiu Fanlu." Yang is strong and vigorous, thus it is the one that issues commands. "Kun" is the one that is used, so the way of yin is responsible for carrying out the commands. To regulate and use it, the "Great Treatise" says "the method of the line is called Kun," which means following the pattern of the three elements to form six lines. Following the pattern has no greater example than heaven and earth, so it is called "law."

○乾為至神也○乾以美利利天下，故為利。出乾為復時，入坤為遘時也。民咸用之者，坤也。乾伏坤中，神在中也。陽息震為鼓，陰消巽為舞，鼓之舞之，不見其事而見其功，故謂之神也。是故易有大極，是生兩儀。注：大極，大一也，分為天地，故生兩儀。儀，匹也。陰陽氣交，人生其中，三才具焉。兩儀生四象。注：四象謂分二、掛一、揲四、歸奇也。兩儀為四象之一而云生四象者，四象由分二而生也。言四象故不言掛一歸奇也。

The following explanation is from the commentary on the passage from "Qian" in the "Wenyan" section, starting with "Qian is beneficial" up to "so it is called the divine." The "Wenyan" of "Qian" says that "Qian" uses the beneficial and good to benefit the world, so "Qian" is called "Beneficial." Yang arises from "Qian," which corresponds to the time when the hexagram "Fu" is in command; yang enters "Kun," which corresponds to the time when the hexagram "Gou" is in command. "All people use it" refers to "Kun." The yang of "Qian" is hidden within "Kun," and the divine is contained within it. When yang increases to become "Zhen," it is like a drum; when yin decreases to become "Xun," it is like dancing. One drum and one dance, though we do not see what is done, we can see the effects, so it is called divine. The text says: Therefore, the "Book of Changes" has the Taiji, and the Taiji produces the two principles. Hui Dong's own commentary says: "Taiji" is "Taiyi," which is divided into heaven and earth, so it is said to produce the two principles. "Yi" means matching. The interaction of yin and yang gives rise to human beings, and thus the three elements of heaven, earth, and humanity are complete. The text says: The two principles produce the four images. Hui Dong's own commentary says: "Four images" refer to the four procedures: dividing into two, hanging one on the finger, counting four by four, and returning the remainder to the palm. Dividing into two itself is only one of the four images, yet it is said to produce the four images, because the other three images are derived from this step. Since the general term "four images" is used, the specific procedures of hanging one and returning the remainder are no longer mentioned individually.

一說四象七八九六也。鄭氏謂布六於北方以象水，布七於南方以象火，布八於東方以象木，布九於西方以象金，四營而成，由是而生四六四七四八四九之數。大衍之數五十，三才五行之合也。舉兩儀而三才在其中，舉四象而土在其中。

There is another view which holds that the Four Symbols correspond to the numbers seven, eight, nine, and six. Zheng Xuan explains: placing six in the north to represent water, seven in the south to represent fire, eight in the east to represent wood, and nine in the west to represent metal; once the four camps are established, these numbers four-six, four-seven, four-eight, and four-nine are generated from them. 'The number of great derivation is fifty' refers to the number resulting from the combination of the Three Powers and the Five Phases. By mentioning the two principles, the Three Powers are already included; by mentioning the water, fire, wood, and metal associated with the Four Symbols, the earth is also included.

四象生八卦。注：四營而成易，十有八變而成卦，是生八卦而小成也。八卦定吉凶。注：引信三才通為六十四卦，觸類而長之。陽生則吉，陰殺則凶，定之以吉凶，所以斷也。吉凶生大業。注：一消一息，萬物豐殖，富有之謂大業。唐虞秩宗，周代大宗伯掌天神人鬼地示之禮。吉為先，凶次之，賓軍嘉諸禮次第布之，謂之大業也。是故法象莫大乎天地。注：法象乾坤也，仰觀象於天，俯觀法於地，故法象莫大乎天地也。

The text says: The four images give rise to the Eight Trigrams. Hui Dong explains: Four operations form one "Yi," and eighteen transformations form one trigram, thus producing the Eight Trigrams and completing the small achievement. The text says: The Eight Trigrams determine good and bad fortune. Hui Dong explains: By extending the images of the three elements, they are connected to form the sixty-four trigrams, and then expanded by analogy. Yang, which governs generation and nurturing, tends toward good fortune, while Yin, which governs肃杀 (harshness and decline), tends toward bad fortune. By this principle, good and bad fortune are determined, which is used to resolve difficult matters. The text says: Good and bad fortune give rise to great undertakings. Hui Dong explains: Alternating decline and flourishing, all things flourish. This is what the Great Treatise calls "being richly endowed is called great undertaking." In the Xia and Shang dynasties, the position of Zhi Zong was responsible for rituals to worship heavenly deities, human spirits, and earth spirits. Among the five rites, the rites of good fortune came first, followed by the rites of mourning, then the rites of reception, military rites, and festive rites, which is called great undertaking. The text says: Therefore, the images taken as models have none greater than heaven and earth. Hui Dong explains: "Model images" refer to Qian and Kun. Looking up, one observes the images of heaven; looking down, one observes the model of earth. Therefore, the images taken as models have none greater than heaven and earth.

變通莫大乎四時。注：變通配四時，故莫大乎四時。唐虞三代建官法天地四時，順時行令，其政詳於明堂月令。縣象著明莫大乎日月。注：謂日月縣天成八卦象。三日暮震象出庚，八日兌象見丁，十五日乾象盈甲，十七日旦巽象退辛，二十三日艮象消丙，三十日坤象滅乙，晦夕朔旦坎象流戊，日中則離，離象就己，戊已土位，象見於中。

The text says: There is nothing greater than change and adaptability than the four seasons. Hui Dong's own commentary: Change and adaptability are paired with the four seasons, so there is nothing greater than the four seasons. The Tang and Yu dynasties, as well as the Xia, Shang, and Zhou dynasties, established officials and divided their duties following the pattern of heaven and earth and the four seasons. They issued decrees according to the seasons. This system of government is detailed in the Bright Hall Monthly Ordinances. The text says: What is suspended in the heavens and shines brightly, there is nothing greater than the sun and moon. Hui Dong's own commentary: This refers to the sun and moon suspended in the heavens forming the images of the Eight Trigrams. This is the 'Najia' system of the Han dynasty Yi Jing. On the third day of the month, in the evening, the image of Zhen (Thunder) appears in the direction of Geng; on the eighth day, the image of Dui (Lake) appears in the direction of Ding; on the fifteenth day, the image of Qian (Heaven) is full in the direction of Jia; on the seventeenth day in the morning, the image of Xun (Wind) retreats in the direction of Xin; on the twenty-third day, the image of Gen (Mountain) disappears in the direction of Bing; on the thirtieth day, the image of Kun (Earth) vanishes in the direction of Yi. On the evening of the last day of the month and the morning of the first day of the next month, the image of Kan (Water) flows in the direction of Wu. At noon, it belongs to Li (Fire), and the image of Li appears in the direction of Ji. Wu and Ji are located in the central position of the earth, so their image appears in the middle.

日月相推而明生焉，故縣象著明莫大乎日月。王者嚮明而治，縣六官之象於象魏，重明麗正，化成天下，是其事矣。崇高莫大乎富貴。注：乾正位於五，五貴坤富，以乾通坤，故高大富貴也。中庸說雖有其德，苟無其位，不敢作禮樂焉。鄭氏謂作禮樂者必聖人，在天子之位故富貴稱大也。

The sun and moon move in relation to each other, producing light, so the luminous images are most evident, none surpassing the sun and moon. A ruler faces the light to govern the world, hanging the images of the six officials' regulations on the gate pillars, with brightness overlapping and attached to the right path, thus education and moral guidance are established throughout the world, referring precisely to this. The classic says: nothing is higher than wealth and honor. Hui Dong explains: The hexagram Qian uses the fifth line as its central position, with five representing honor, while Kun represents wealth and abundance. Qian pervades Kun, thus achieving both height and wealth. The Doctrine of the Mean says: even if one has such virtue, without the position, one dare not establish rites and music. Zheng Xuan holds that only a sage in the position of the Son of Heaven can establish rites and music, thus wealth and honor are called 'great'.

備物致用，立成器以為天下利，莫大乎聖人。注：神農黃帝堯舜也。民多否閉，取乾之坤謂之備物，以坤之乾謂之致用。乾為物，坤為器用。否四之初，耕稼之利；否五之初，市井之利；否二之四，舟檝之利；否上之初，牛馬之利。謂十二蓋取以利天下。聖人作而萬物覩，故莫大乎聖人也。

The text says: To fully understand the nature of things and apply their usefulness, to create tools and benefit the world, there is no one greater than the sage. Hui Dong's commentary: Here, the sage refers to Shen Nong, the Yellow Emperor, Yao, and Shun. In ancient times, the people often lived in isolated and uncommunicative conditions. Taking the lines of the Qian hexagram to the Kun hexagram is called "preparing things," and taking the lines of the Kun hexagram to the Qian hexagram is called "applying their use." The Qian represents things, and the Kun represents tools. In the hexagram Pu, the fourth line moving to the first position forms the hexagram Yi, which represents the benefit of farming; the fifth line moving to the first position forms the hexagram She Qi, which represents the benefit of markets; the second line moving to the fourth position forms the hexagram Huan, which represents the benefit of boats and rafts; the top line moving to the first position forms the hexagram Sui, which represents the benefit of cattle and horses. This is the twelve instances in the "Great Treatise" of the "I Ching" lower transmission where it says "it is taken from a certain hexagram," all used to benefit the world. When a sage arises, all things become visible, so there is no one greater than the sage.

探嘖索隱，鉤深致遠，以定天下之吉凶，成天下之娓娓者，莫善乎蓍龜。注：探，取也。嘖，初也。初隱未見，故探嘖。索隱則幽贊於神明而生蓍。初深故曰鉤深。致遠謂乾。乾生知吉，坤殺知凶，故定天下之吉凶。娓娓者，陰陽之微，能存能亡。乾為蓍，離為龜，月生震初，故成天下之娓娓者莫善乎蓍龜。陰陽之微，乾坤之元，故稱善也。是故天生神物，聖人則之。注：神物謂蓍龜。蓍龜定天下之吉凶，成天下之娓娓者，聖人則之，知存知亡而不失其正也。

The classic text says: To explore the hidden and profound, search for the concealed and subtle, reach into the depths and summon from afar, in order to determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, there is nothing better than the divination with yarrow stalks and tortoise shells. Hui Dong's commentary says: "Tàn" means to take, and "zé" refers to the first line. The first line is hidden and not yet revealed, hence "tàn zé." "Suo yin" means to secretly receive the assistance of the divine and create the method of yarrow divination. The first line is profound, hence "gōu shēn." "Zhi yuan" refers to the trigram Qian. The trigram Qian represents the generation and nurturing of all things through yang, thus knowing its auspiciousness; the trigram Kun represents the suppression and destruction of all things through yin, thus knowing its inauspiciousness. Therefore, it can determine the fortune and misfortune of the world. "Wěi wěi" is the same as "wěi wěi," referring to the subtle aspects of yin and yang, which can both exist and vanish. The trigram Qian represents the yarrow stalks, and the trigram Li represents the tortoise shell. The moonlight first appears in the trigram Zhen, hence the yarrow stalks and tortoise shells are the best for accomplishing the ceaseless endeavors of the world. The subtle aspects of yin and yang are the origins of Qian and Kun, so the character "shàn" is used here. The classic text says: Therefore, heaven produces divine objects, and sages take them as a model. Hui Dong's commentary says: "Shenwu" refers to the yarrow stalks and tortoise shells. The yarrow stalks and tortoise shells can determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, so sages take them as a model, thus knowing existence and non-existence without losing the right path.

天地變化，聖人效之。注：春夏為變，秋冬為化，聖人南面而聽天下，順時布令，是效天地之變化。天垂象見吉凶，聖人象之。注：天有八卦之象，乾象盈甲是吉也，坤象喪乙是凶也。見乃謂之象，故見吉凶。乾為德，坤為刑，聖人在上，象天制作，故云聖人象之也。

The text says: Heaven and Earth undergo change, and the sage emulates it. Hui Dong's commentary: Spring and summer belong to "change," while autumn and winter belong to "transformation"; the sage faces south to govern the world, following the seasons to issue decrees and teachings, which is emulating the changes of Heaven and Earth. The text says: Heaven reveals signs and images to show auspicious and inauspicious omens, and the sage takes these signs as a model. Hui Dong's commentary: In the sky there are the images of the Eight Trigrams. On the fifteenth day, the image of Qian (Heaven) is full in the direction of Xiang, which is auspicious; on the thirtieth day, the image of Kun (Earth) is lost in the direction of Xiang, which is inauspicious. What is revealed is called an image, so it can show auspicious and inauspicious signs. Qian represents virtue, and Kun represents punishment; the sage holds a high position, taking the heavenly images as a model to establish regulations, hence it is said that the sage emulates these images.

河出圖，洛出書，聖人則之。注：天不愛其道，故河出圖；地不愛其寶，故洛出書。聖人則之，體信以逹順，遂致太平也。易有四象，所以示也。注：覆述大衍四象也。四象生八卦，卦者掛也，掛示萬物，故所以示也。繫辭焉，所以告也。注：繫彖象之辭，八卦以象告，故所以告也。定之以吉凶，所以斷也。注：繫辭焉以斷其吉凶，八卦定吉凶以斷天下之疑也。易曰：自天右之，吉無不利。子曰：右者，助也。注：大有兌為口，口助稱右。

The text says: When the Yellow River produced a dragon pattern and the Luo River produced a turtle book, the sage took them as a model. Hui Dong's commentary: Heaven does not hesitate to reveal its way, hence the Yellow River produced the pattern; Earth does not hesitate to reveal its treasure, hence the Luo River produced the book. The sage took them as a model, embodying sincerity and harmony to achieve peace and order. The text says: The Book of Changes has four images, which are used to display. Hui Dong's commentary: This is a restatement of the four images from the Great Derivation. The four images generate the eight trigrams. "Guà" means "guà," meaning to hang an image for people to see, hence it is used to display. The text says: Attaching words to the trigrams is used to inform. Hui Dong's commentary: Attaching the彖辞 and 象辞 to the trigrams, the eight trigrams use images to inform, hence it is used to inform. The text says: Using good and bad fortune to judge it is used to make decisions. Hui Dong's commentary: Attaching words to the trigrams to determine good and bad fortune, the eight trigrams judge good and bad fortune precisely to make decisions on the world's difficulties. The text cites the Book of Changes saying: Being aided by Heaven, it is auspicious and beneficial in all things. Confucius said: "Right" means aid. Hui Dong's commentary: The Great Possession hexagram has the upper trigram as 兑, which represents mouth. Using the mouth to assist people is called "right."

天之所助者順也。注：乾為天，比坤為順。人之所助者信也。注：乾為人為信。履信思乎順，有以尚賢也。注：五履信應二，故思乎順。賢謂三，乾為賢人。三享於天子禮，行之宗廟，故以尚賢。是以自天右之，吉無不利也。注：聖人明天道，察民故，獲天人之助，故吉無不利也。

The classic text says: Those favored by Heaven are those who follow the Way of Heaven. Hui Dong's commentary: The trigram Qian represents Heaven, and the hexagram Dàyǒu is in mutual relationship with the hexagram Bǐ. The hexagram Bǐ has the trigram Kun as its body, which represents compliance. The classic text says: Those who help people are those who are trustworthy. Hui Dong's commentary: Qian represents people and trustworthiness. The classic text says: Practicing sincerity and having harmonious thoughts, and also honoring the virtuous. Hui Dong's commentary: The fifth line is in the central position and demonstrates sincerity, and it corresponds with the second line, so it is said to have harmonious thoughts. "Xian" refers to the third line, and Qian represents the virtuous person. The line statement of the ninth line of Dàyǒu speaks of the three high officials presenting sacrifices to the Son of Heaven, which is performed in the ancestral temple, hence implying the honoring of the virtuous. The classic text says: Therefore, he is favored by Heaven, resulting in auspiciousness and benefit in all things. Hui Dong's commentary: The sage understands the Way of Heaven, and observes the affairs of the people, thus receiving assistance from both Heaven and humanity, hence resulting in auspiciousness and benefit in all things.

疏。太極至具焉○太極太一者，馬氏云：易有太極，謂北辰也。乾鑿度曰：大一取七八九六之數以行九宮。鄭彼注云：太一者，北辰之神名也。居其所曰太一，主氣之神。京氏注大衍之數云：其一不用者，天之主氣，將欲以虛來實，故用四十九。

Hui Dong explains himself. The following interpretation is from the annotation, starting from "Da Ji, Da Yi" to "San Cai Ju Yan." He says that the Taiji is the Taiyi: Ma Rong explained that in the "Book of Changes," the Taiji refers to the Northern Pole Star. The "Qian Zao Du" says that the Taiyi takes the numbers seven, eight, nine, and six and moves them in the nine palace arrangement. Zheng Xuan's annotation says that the Taiyi is the name of the spirit of the Northern Pole Star, and when it resides in its own position, it is called Taiyi, and it is the spirit governing the qi. Jing Fang's annotation on "Da Yan Zhi Shu" says that the "one" not involved in the counting process is actually the main qi of heaven; it depends on this empty position to attract the actual numbers, so only forty-nine are used.

禮運曰：夫禮必本於太一，分而為天地。呂氏春秋曰：太一出兩儀。太一者，極大曰太，未分曰一。太極者，極，中也，未分曰一，故謂之太一。未發為中，故謂之太極，在人為皇極，其實一也。兩儀，天地也，分而為天地，故生兩儀。此上虞義也。儀匹也，釋詁文。天地相匹，故稱兩儀。乾鑿度曰：易始於一，分於二，通於三。鄭氏謂陰陽氣交，人生其中，故為三才。太極函三為一，相併俱生，故太極生兩儀，三才具焉。即上傳所云分而為二以象兩，掛一以象三，義具下也。

The "Book of Rites: The Rituals of the Rites" says that rites must originate from the Supreme Unity, which divides into heaven and earth. The "Spring and Autumn Annals of the Warring States" says that the Supreme Unity gives rise to the Two Principles. The term "Supreme Unity" refers to its vastness, hence "Tai," and its undivided state, hence "Yi." The term "Taiji" means "the Ultimate Principle," where "ji" signifies the center. Since it is undivided, it is called "Taiyi," and since the state of unexpressed joy, anger, sorrow, and joy is the center, it is called "Taiji." This principle applies to human beings as the "Huangji" in the "Huang Fan" (The Mandate of Heaven), which differs in name but not in essence. The "Two Principles" refer to heaven and earth. The Taiji divides into heaven and earth, thus giving rise to the Two Principles. This interpretation is based on Yu Fan's view. The term "yi" is interpreted as "pi," as found in the "Er Ya · Shi Gu" (The Er Ya: Interpretation of Words); heaven and earth correspond to each other, hence called the Two Principles. The "Qian Zao Du" (The Book of the Opening of the Heaven) says that the "Yi" (Book of Changes) originates from one, divides into two, and communicates through three. Zheng Xuan explains this as the mutual interaction of the two energies of yin and yang, within which human beings exist, thus forming the Three Elements. The Taiji encompasses these three elements as one, and the three elements arise together without separation, hence the Taiji gives rise to the Two Principles and the Three Elements are all complete. This is what the "Great Treatise on the Transmission of the Hexagrams" says: "It divides into two to represent the Two Principles, and hangs one to represent the Three Elements." The meaning will be explained in detail later.

○四象至其中○四象謂大衍。四象分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，故謂之四象也。兩儀為四象之一，則在四象之中，而云生四象者，由分二而生此四象，故云兩儀生四象也。掛一歸奇在四象之中，言四象故不言掛一歸奇也。

The following explanation refers to the passage in the commentary from "four images refer to the four steps of dividing the yarrow stalks" to "by citing the four images, the earth is included among them." The term "four images" refers to the four steps in the process of divining with yarrow stalks. Dividing into two represents the two principles, hanging one represents the three elements, four units of one represent the four seasons, and returning the remainder to the palm represents the leap month, hence called the four images. Dividing into two itself is one of the four images, already included within the four images, yet it is said to "generate the four images" because the other three images are derived from this step, hence saying that the two principles generate the four images. Hanging one and returning the odd number are already included within the four images. Since the general term "four images" has already been mentioned, they are not listed individually again.

一說四象七八九六也者，此先儒之說也。鄭氏已下言揲蓍之法。六在北方象水，故布六於北方以象水；七在南方象火，故布七於南方以象火；八在東方象木，故布八於東方以象木；九在西方象金，故布九於西方以象金。

The commentary says, "There is another interpretation that the four images correspond to the numbers seven, eight, nine, and six." This is the view of scholars from previous generations. After Zheng Xuan, the text explains the specific method of divination with yarrow stalks. The number six is in the north and represents water, so six is placed in the north to symbolize water; seven is in the south and represents fire, so seven is placed in the south to symbolize fire; eight is in the east and represents wood, so eight is placed in the east to symbolize wood; nine is in the west and represents metal, so nine is placed in the west to symbolize metal.

文王推爻四乃術數，故四營而成，由是而生四六四七四八四九之數。四六二十四，交也；四七二十八，單也；四八三十二，坼也；四九三十六，重也。鄭氏以交單坼重為四象為少異也。太衍揲蓍之法中函三才五行，故云三才五行之合，義見上也。

King Wen derived the trigrams through the method of four, taking four as the fundamental number of numerology. Thus, by combining four, he generated numbers such as four multiplied by six, four multiplied by seven, four multiplied by eight, and four multiplied by nine. Four multiplied by six equals twenty-four, which is represented as 'jiao', indicating old yin; four multiplied by seven equals twenty-eight, represented as 'dan', indicating young yang; four multiplied by eight equals thirty-two, represented as 'che', indicating young yin; and four multiplied by nine equals thirty-six, represented as 'chong', indicating old yang. Zheng Xuan used 'jiao', 'dan', 'che', and 'chong' to represent the four trigrams, which is somewhat different from the previous explanation. The method of divining with yarrow stalks includes the three elements and the five phases, so it is said to be the convergence of the three elements and the five phases. This meaning has already been mentioned above.

此言兩儀而不言三才，言四象水火木金而不言土。太極函有三五，故云舉兩儀而三才在其中，舉四象而土在其中也。○四營至成也○分二掛一揲四歸奇為四象，經此四者而成一變，故四營而成易。三揲蓍而成一爻，六爻三變十有八變而成卦。

Here it speaks only of the two principles (yi) without mentioning the three elements (san cai), and only mentions the water, fire, wood, and metal paired with the four images (si xiang), without mentioning earth. Because the Taiji principle inherently includes the three elements and the five phases, so mentioning the two principles implies the three elements are already included; mentioning the four images implies earth is already included. The following explanation deals with the passage from "Four operations form the Book of Changes" to "and thus the eight trigrams are formed, completing the minor aspect." It is divided into two parts: hanging one, dividing four, and returning the odd numbers, which constitute the four images. Through these four steps, one change is completed, so it is said that four operations form one "easy" (yi). Three times dividing the yarrow stalks form one line (yao), and six lines each require three changes, totaling eighteen changes to form one hexagram.

乾坤與六子俱名八卦而小成，是四象生八卦。若鄭氏之義四營為七八九六，四營而成一爻，七八九六皆三變而成，故十有八變而成卦，八卦而小成也。○引信至斷也○三才八卦之象引而信之，故引信三才。八八六十四，故通為六十四卦。

Heavenly Stem Qian and Earthly Branch Kun, together with Zhen, Xun, Kan, Li, Gen, and Dui, are collectively called the Eight Trigrams, forming the small completion, which is known as the Four Symbols generating the Eight Trigrams. According to Zheng Xuan's interpretation, the four encampments refer to seven, eight, nine, and six. The four encampments form one line. Since seven, eight, nine, and six each require three transformations to be determined, it takes eighteen transformations to form a hexagram. The Eight Trigrams are considered the small completion. The following explanation is from the commentary starting from "Yin Xin San Cai" to "Suo Yi Duan Ye." It connects the Three Principles with the images of the Eight Trigrams, hence it is said "Yin Xin San Cai." Eight times eight makes sixty-four, so it is completed into sixty-four hexagrams.

觸長爻筴至三百八十四爻，故觸類而長之。陽生則趨於吉，陰殺則趨於凶，定之以吉凶，以斷天下之疑，故所以斷也。○一消至業也○乾息為吉，坤消為凶。春夏生物，秋冬成物，故一消一息，萬物豐殖。消息盈虛，無所不備，故云富有之謂大業。此上虞義也。

By understanding one instance, one can infer others, and the lines of the hexagram are extended up to 384 lines, hence it is said that one can broaden knowledge by analogy. Yang represents growth and nurturing, leading to good fortune, while Yin represents decline and severity, leading to misfortune. Based on this, one can determine good or bad fortune and thus decide on the difficulties of the world. Therefore, it is said to be used for decision-making. The following explanation is from the commentary starting from "one elimination and one generation" to "this is called great achievement." The hexagram Qian, with increasing Yang, leads to good fortune, while the hexagram Kun, with decreasing Yin, leads to misfortune. In spring and summer, all things grow and flourish, while in autumn and winter, they mature and are completed. Therefore, between elimination and generation, all things thrive and multiply. The process of increase and decrease, fullness and emptiness, continues endlessly, thus it is said "to be richly endowed is called great achievement." The above explanation follows Yu Fan's interpretation.

皐陶謨曰：有能典朕三禮。張衡云：三禮，天地人之禮也。鄭六藝論云：唐虞有三禮，至周分為五禮。若然唐虞止有三禮，無五禮之名，故鄭注堯典修五禮云：公侯伯子男之禮。其吉凶賓軍嘉之禮則始於周。唐虞三禮秩宗掌之，周之五禮大宗伯掌之，故云唐虞秩宗周代大宗伯掌天神人鬼地示之禮。其五禮之次，首吉禮，次凶禮，次賓禮，次軍禮，次嘉禮，故云吉為先，凶次之，賓軍嘉諸禮次第布之也。

The Shangshu · Gaoyao Mo says: Who can be in charge of my three rites? Zhang Heng explains that the three rites refer to the rites for sacrificing to Heaven, Earth, and human spirits. Zheng Xuan's Six Arts Treatise says: In the time of the Xia and Yao dynasties, there were only three rites, which were divided into five rites during the Zhou dynasty. According to this, the Xia and Yao dynasties had only three rites, but not yet the name of the five rites. Therefore, when Zheng Xuan commented on the "Xiaodian" passage about "cultivating the five rites," he interpreted it as the rites concerning the five ranks of feudal lords: Gong, Hou, Bo, Zi, and Nan. As for the five rites of Ji, Xiong, Bin, Jun, and Jia, this system began only in the Zhou dynasty. The three rites of the Xia and Yao dynasties were managed by the official in charge of ranks, while the five rites of the Zhou dynasty were managed by the Grand Master of Rites. Therefore, the commentary says that the official in charge of ranks in the Xia and Yao dynasties and the Grand Master of Rites in the Zhou dynasty were in charge of the rites for sacrificing to heavenly deities, human spirits, and earth deities. The order of the five rites is: Ji rites first, then Xiong rites, then Bin rites, then Jun rites, and finally Jia rites. Therefore, the commentary says that Ji rites come first, Xiong rites next, and the rites of Bin, Jun, and Jia follow in order.

安上治民莫善於禮，故謂之大業。蓋八卦定吉凶之後備有六十四卦三百八十四爻之義，故上傳云聖人有以見天下之動而觀其會通以行其等禮，繫辭以斷其吉凶，是故謂之爻。彼文行等禮，此言生大業，其義一也。

The "Book of Filial Piety" says that establishing stability in position and governing the people has nothing better than ritual, hence it is called a great undertaking. Approximately, after the eight trigrams determine good or bad fortune, they fully encompass the meaning of the sixty-four trigrams and the three hundred and eighty-four lines, so the "Great Treatise on the Appendices" says that the sage observes the changes in the world, examines the points of convergence and connection, and implements appropriate levels of ritual, then attaches words to determine good or bad fortune, hence it is called "line." There it speaks of implementing ritual, while here it speaks of producing a great undertaking; the meaning is the same.

○法象至地也○成象之謂乾，爻法之謂坤，故云法象乾坤也。乾為天，坤為地，天有八卦之象，故仰觀象於天；地有八卦之形，故俯觀法於地。庖犧作八卦先觀法象，故云法象莫大乎天地也。○變通至月令○變通趨時，故配四時。荀氏謂四時相變，終而復始，故莫大乎四時也。唐虞建官，羲和掌天地，仲叔已下掌四時，四時之官分宅四方，謂之四嶽，位在稷契之上，堯舜求禪命官則諮之。

The following explanation is from the commentary on the passage from "法象乾坤也" to "莫大乎天地也" in the "Great Treatise." The "Great Treatise" says, "The formation of images is called Qian, and the following of lines is called Kun," so the commentary explains that "law and image" refer to Qian and Kun. Qian represents Heaven, and Kun represents Earth; there are images of the Eight Trigrams in the sky, so one looks up to observe the images in the heavens; there are forms of the Eight Trigrams on the earth, so one looks down to observe the forms on the ground. Fuxi created the Eight Trigrams by first observing these images and forms, so the images taken as models have nothing greater than Heaven and Earth. The following explanation is from the commentary on the passage from "变通配四时" to "其政详于明堂月令." Change and adaptability must conform to the seasons, so they are matched with the four seasons. Xun Shuang believed that the four seasons follow one another in succession and then repeat, so nothing is greater than the four seasons. The Tang and Yu dynasties established officials with specific duties: Xi Shi and He Shi were in charge of Heaven and Earth, while Xi Zhong and Xi Shu were responsible for the four seasons; these officials in charge of the four seasons lived in the four directions and were called "Four Mountains," holding a higher position than the officials of Hou Ji and Xi. Yao and Shun would consult with them when passing on the throne or appointing officials.

周官六篇亦分天地四時。夏書甘誓乃召六卿。曲禮載殷之官制曰：天子建天官先六大，次五官，次六府。六大司天，五官司地，六府主四時。故知唐虞三代建官法天地四時也。順時行令，月令之事行之明堂，故云其政詳於明堂月令。此承上吉凶生大業而言，故歴引唐虞三代之法以明之也。

The six chapters of the "Rites of Zhou" are also divided into six officials according to heaven, earth, and the four seasons. The "Book of Documents · Gan Shi" records that King Xia Qi summoned six ministers. The "Rites of the Rites · Qu Li" states the official system of the Shang dynasty, saying that the Son of Heaven established the heavenly official, first setting up the six major officials, then the five ministers, then the six bureaus; the six major officials govern heaven, the five ministers govern earth, and the six bureaus govern the four seasons. From this we can see that the Tang and Yu dynasties and the Three Dynasties established officials and assigned their duties according to heaven, earth, and the four seasons. Administrative orders were issued according to the seasons, and the affairs of the monthly commands were held in the Bright Hall. Therefore, the commentary says that this system is detailed in the Bright Hall and Monthly Commands. This section follows the previous statement "Good and evil produce great undertakings," so it cites the systems of the Tang, Yu, and the Three Dynasties one by one to explain them.

○謂日至事矣○日月之晦朔弦望有八卦象，故謂日月縣天成八卦象。三日震象出庚，八日兌象見丁，十五日乾象盈甲，皆在暮也；十七日巽象退辛，二十三日艮象消丙，三十日坤象滅乙，皆在旦也。二十九日三十日為晦夕，一日為朔旦，晝為日中，故坎象盈戊，離象就己。

The following explanation is from the commentary between "Wèi rìyuè xuántiān chéng bāguà xiàng" and "shì qí shì yǐ." The phases of the moon—new moon, first quarter, last quarter, and full moon—each correspond to a trigram. Thus, the sun and moon hanging in the sky form the images of the eight trigrams, which is the method of Najia. On the third day, the trigram Zhen appears in the direction of Geng; on the eighth day, the trigram Dui appears in the direction of Ding; on the fifteenth day, the trigram Qian appears in the direction of Jia. These three phases are observed in the evening. On the seventeenth day, the trigram Xun retreats in the direction of Xin; on the twenty-third day, the trigram Gen diminishes in the direction of Bing; on the thirtieth day, the trigram Kun disappears in the direction of Yi. These three phases are observed in the morning. The twenty-ninth and thirtieth days are called "huì xī," the first day is called "shuò dàn," and noon is called "rì zhōng," so the trigram Kan is full in the direction of Wu, and the trigram Li is complete in the direction of Ji.

戊己中央土，故象見於中。參同契所謂晦朔之間，合符行中，此天地雜，保太和，日月戰，陰陽合德之時也。明兩作，日月相推而明生，故縣象著明莫大乎日月。此上虞義也。庖犧畫八卦以贊化育，其道在明堂月令，說卦言之詳矣。離為明堂，故王者嚮明而治。

The stems 戊 and 己 belong to the central earth, so their symbolic representation appears in the center. The "Zhou Yi Cang Tong Qi" mentions that at the time when the new moon meets the old moon, "the symbols meet in the middle," which is precisely the time when the energies of heaven and earth mix, preserving the great harmony, with the sun and moon competing and yin and yang combining in virtue. The hexagram "Li" says "bright dual forces arise," meaning that the sun and moon move in succession, producing brightness, so there is no greater manifestation than the sun and moon. The above adopts Yu Fan's interpretation. Fuxi drew the eight trigrams to assist in the nurturing of heaven and earth, and this principle is embodied in the Bright Hall and the monthly commands. The "Shuo Gua Zhuan" explains this in detail. The hexagram "Li" represents the Bright Hall, so the king faces the brightness to govern the world.

周禮太宰云：正月之吉始和布治於邦國都鄙，乃縣治象之法於象魏，使萬民觀治象，浹日而斂之。六官皆縣象，故云六官之象。先鄭司農云：象魏，闕也。坎月離日，二五正中，故重明麗正成既濟定。天地位，萬物育，故化成天下。是縣象著明取義於日月，故云是其事矣。

The Zhou Li · Tai Zai says: On the first day of the first lunar month, announce the state policies to the feudal states and the cities of the royal domain, hanging the regulations for governing the state on the Xiang Wei, so that all the people may see them. After ten days, they are taken down again. All six officials do this, so the commentary says "the images of the six officials." Xian Zheng (Zheng Zhong) explains: Xiang Wei refers to the high gates outside the palace. The Kan trigram represents the moon, and the Li trigram represents the sun, each occupying their proper positions at the second and fifth places respectively, thus forming the established situation of Ji Ji. Heaven and earth each occupy their proper positions, and all things are thus nurtured and transformed. Therefore, the education and moral influence are established throughout the world. This shows that "suspended images and clear manifestations" derive their meaning from the sun and moon, so the commentary says "this is exactly what is being referred to."

○乾正至大也○五乾也，故乾正位於五。五天位，坤為富，故五貴坤富。以五之貴據坤之富，以乾通坤，故莫大乎富貴。此上虞義也。中庸言雖有其德苟無其位不敢作禮樂者，乾元為天德，乾五為天位，有天德而居天位，所謂聖人在天子之位然後可以制禮作樂成既濟定，故富貴稱大。

The following explanation is from the commentary starting at "乾正位于五" to "故富贵称大也." The number five is the position of the hexagram Qian, so Qian uses five as its proper position. Five is the position of the Son of Heaven, and Kun governs wealth and abundance, so five is considered noble and Kun represents wealth. Using the noble position of the fifth line to possess the wealth of Kun, and with Qian permeating Kun, there is nothing greater than wealth and nobility. The above follows Yu Fan's interpretation. The Zhongyong says that even if one has virtue but not the position, one dare not establish rites and music: Qian yuan is the Heavenly Virtue, and the fifth line of Qian is the position of Heaven. Having the Heavenly Virtue and occupying the position of Heaven, that is, the sage occupying the position of the Son of Heaven, then one can establish rites and music and achieve the stability of the Ji Ji hexagram, so wealth and nobility are called great.

中庸言大德必得其位，必得其祿。荀子亦言仁之所亡無富貴。是直以富貴屬諸聖人，故云大也。○神農至人也○此虞義也。庖犧始作八卦，神農黃帝堯舜繼作皆有既濟之功，故知聖人謂神農已下也。中古之世未知興利遠害，不行禮義，故民多否閉，謂其象為否，天地不交也。

The Doctrine of the Mean says that those with great virtue will certainly attain the corresponding position and salary. The Xunzi also says that without benevolence there is no wealth and honor. These are straightforwardly attributing wealth and honor to the sages, hence called "great." The following commentary is from the annotation from "Shennong, the Yellow Emperor, Yao, and Shun also" to "so none is greater than the sages." This is Yu Fan's view. Fuxi first created the Eight Trigrams. Shennong, the Yellow Emperor, Yao, and Shun successively made contributions, all achieving the merit of the Hexagram of Completion. Therefore, it is known that the "sages" here refer to Shennong and those who came after him. In the middle ancient times, the people did not yet understand how to promote benefits and avoid harms, nor did they practice rites and morality, so they often remained in a state of blockage. In terms of the trigrams, this is the Hexagram of Non-Communication, where heaven and earth do not interact.

乾為物，取乾之坤，故謂之備物。坤為用，以坤之乾，故謂之致用。牛馬為物，故乾為物；耒耨舟檝為器，故坤為器。益否四之而利用大作，故云耕稼之利。噬嗑否五之初日中為市，故云市井之利。風俗通曰：謹案古者二十畝為一井，因為市交易，故稱市井也。

The hexagram Qian represents things, taking the lines of Qian to go to Kun, hence called "completeness of things." The hexagram Kun represents utility, taking the lines of Kun to go to Qian, hence called "achieving utility." Oxen and horses belong to things, so Qian represents things; plows, hoes, and boats belong to tools, so Kun represents tools. The hexagram Yi comes from the fourth line of Po moving down to the first position, and its line statement says "favorable for great work," hence it is called the benefit of farming. The hexagram Shihe comes from the fifth line of Po moving down to the first position, and the Great Treatise says "the market is in the middle of the day," hence it is called the benefit of the market. The book Fengsu Tong says: Carefully examining ancient times, twenty mu made one well, and people conducted trade near the well, hence it was called "market well."

渙否二之四挎木為舟掞木為檝，故云舟檝之利。隨否上之初服牛乘馬，故云牛馬之利。十二蓋取謂自離已下凡十二也。耕稼市井舟檝牛馬皆利天下之事，故云以利天下。神農已下聖人皆有制作，聖人作而萬物覩，天下之所利見，故莫大乎聖人。中庸所謂雖有其位苟無其德不敢作禮樂，聖人有其德故稱大也。

The hexagram "Huan" comes from the second line of "Pou" moving up to the fourth position. The "Great Treatise" says "carve wood into a boat, and cut wood into oars," so it is referred to as the benefit of boats and oars. The hexagram "Sui" comes from the top line of "Pou" moving down to the first position. The "Great Treatise" says "to ride oxen and horses," so it is referred to as the benefit of oxen and horses. "Twelve instances of taking from" refers to the twelve instances of "taking from a particular hexagram" starting from the hexagram "Li." Farming, markets, boats and oars, oxen and horses are all beneficial to the world, so they are used to benefit the world. Since the time of Shen Nong, sages have each made their own inventions. When a sage arises, all things become visible, and the world benefits thereby, so there is no one greater than the sage. The "Doctrine of the Mean" says that even if one has the position but not the virtue, one should not create rites and music. The sage indeed has the virtue, so he is called great.

○探取至善也○此虞荀義也。探取，釋詁文。嘖初，謂乾初也。索亦取也。初情未動，隱而未見，故探嘖索隱則幽贊於神明而生蓍。乾為神明為蓍，乾伏坤初，故幽贊於神明而生蓍。陽在初為潛為淵，皆深也，初深故曰鉤深。說文曰：鉤曲也。陽曲初致曲以取之，故曰鉤深也。

The following explanation covers the passage from "探, take" to "thus it is called good" in the commentary. This section incorporates the views of Yu Fan and Xun Shuang. "探" is interpreted as "take," as found in the "Er Ya · Xigǔ." "啧" is interpreted as "initial," referring to the first line of the Qian hexagram. "索" also means "take." The state of the first line has not yet manifested, being hidden and not visible, so "probe the hidden and seek the concealed" refers to secretly relying on the aid of the divine to create the method of using the yarrow stalks. The Qian hexagram represents the divine and the yarrow stalks; the yang energy is hidden in the initial line of the Kun hexagram, thus it is said to secretly rely on the aid of the divine to produce the yarrow stalks. Yang in the initial position is called "latent" or "deep," both meaning depth. The initial line is profound, hence "hook the deep." The "Shuo Wen Jie Zi" says "hook" means bending. Yang in the initial position is bent and subtle, requiring a winding approach to obtain it, hence it is called "hook the deep."

乾為遠，故致遠謂乾。乾陽生物，故乾生知吉；坤陰殺物，故坤殺知凶。是定天下之吉凶也。娓從尾，尾微同物同音。王弼曰：娓娓微妙之意，故云陰陽之微。管子曰：麤濁蹇能存而不能亡者也，伏闇能存而能亡者，蓍龜與龍是也。存故定天下之吉凶，亡故成天下之娓娓。

The trigram Qian represents distance, so "zhi yuan" refers to Qian. Qian, being yang, generates and nurtures all things, so Qian governs birth and knows auspiciousness; Kun, being yin, suppresses and kills all things, so Kun governs destruction and knows inauspiciousness. This is how the world's auspiciousness and inauspiciousness are determined. The character "wei" is pronounced as "wei" and derives its sound from "wei." "Wei" and "wei" are of the same category and have the same pronunciation. Wang Bi said "wei wei" means subtle and profound, so the commentary says this refers to the subtle and profound aspects of yin and yang. The Guanzi says: coarse, turbid, and dull things can exist but cannot perish; while hidden, obscure, and subtle things can both exist and perish, such as the yarrow stalks, tortoise shells, and dragons. Because they can exist, they can determine the auspiciousness and inauspiciousness of the world; because they can perish, they can accomplish the ceaseless and tireless affairs of the world.

乾為蓍者，蓍數百，乾爻三十六，三爻一百八，略其奇五，故乾為百。數與蓍合，故乾為蓍。乾五變之坤成大有體離，離為龜。月生震初，初尚微，故成天下之娓娓者。白虎通曰：聖人獨見先睹，必問蓍龜何。或曰：清微無端緒，非聖人所及，聖人亦疑之。尚書曰：女則有疑，謂武王也。是成天下娓娓之事也。

The reason why the hexagram Qian is associated with the divination method of the tortoise and shell is because the method of using the yarrow stalks involves a count of one hundred. The first trigram of Qian consists of thirty-six stalks, and three lines together make one hundred and eight. The eight remaining stalks are omitted and approximately considered as one hundred, as stated in the original text "略其奇五". Therefore, Qian is associated with the number one hundred, which matches the count of the yarrow stalks, hence Qian is associated with the tortoise and shell. When the five lines of Qian change to become Kun, forming the hexagram Dàyǒu, the upper trigram becomes Li, which is associated with the tortoise. The moon's light begins to appear in the trigram Zhen, and when it first appears, it is still very faint, so it is said that it accomplishes the continuous and subtle affairs of the world. The White Tiger Classic says: "Sages have innate ability to foresee things, so why do they still need to consult the tortoise and shell?" Someone replies: "The heavenly way is subtle and intricate, and not something that sages can fully comprehend. Sages also have moments of doubt." The Book of Documents, Hongfan, says "If you have doubts," which refers precisely to King Wu of Zhou. This is how the continuous and subtle affairs of the world are accomplished.

上皆言大，此獨稱善者，陰陽之微即乾坤之元，元者善之長，故莫善乎蓍龜也。娓娓，鄭氏作斖斖，雲猶沒沒也。凡天下之善惡及沒沒之眾事皆成定之言，其廣大無不包也。訓斖斖為沒沒者，釋詁曰：斖斖蠠沒勉也。郭氏云：蠠沒猶黽勉。尋黽勉古作密勿，詩黽勉從事，韓詩作密勿。密蠠沒勿古今字，斖沒同訓，故云斖斖猶沒沒也。○神物至正也○上雲莫善乎蓍龜，故神物謂蓍龜。蓍龜能存能亡，故定吉凶，成娓娓，為禍福正，為萬物先。聖人則之，有盛德，有大業，知存知亡而不失其正也。

The previous sentences all say "no greater than," but here it says "no better than," because the subtle aspects of yin and yang are the origin of heaven and earth, and the "Wenyan" says "the origin is the beginning of goodness," so there is nothing more "good" than the divining tortoise and yarrow sticks. The words "wěiwěi" in Zheng Xuan's version are "zhuozhuo," which he explains as "still and persistent," meaning ceaseless diligence. All the good and evil in the world, as well as all the ceaseless efforts, can be judged and accomplished by the divining tortoise and yarrow sticks—this shows their vastness and inclusiveness. The basis for interpreting "zhuozhuo" as "mìmò" is that the "Erya · Xigǔ" says both "zhuozhuo" and "mulumò" are interpreted as diligence. Guo Pu explains "mulumò" as similar to "mǐnmǎn." Investigating further, "mǐnmǎn" was written as "mìmù" in ancient times. The "Book of Songs" says "mǐnmǎn zhi chǔ shì," and the Han Poetry version writes it as "mìmù." "Mì" and "mú" are different ancient and modern spellings, "mò" and "mù" are also different ancient and modern spellings, and "zhuo" and "mò" have the same meaning, so "zhuozhuo" is like "mìmò." The following explanation is about the part in the commentary from "the divine object refers to the divining tortoise and yarrow sticks" to "and does not lose its correctness." The previous text says "nothing is better than the divining tortoise and yarrow sticks," so "divine object" refers to the divining tortoise and yarrow sticks. The divining tortoise and yarrow sticks can exist and perish, thus being able to judge good and evil, accomplish ceaseless endeavors, and serve as the standard for fortune and misfortune, appearing before all things. The sages take them as a model, thus achieving great virtue and great achievements, knowing existence and non-existence without losing correctness.

○春夏至變化○春夏為變，秋冬為化，荀義也。乾鑿度云：八卦成列，大地之道，立雷風水火山澤之象，定其佈散用事也。震生物於東方，巽散之於東南方，離長之於南方，坤養之於西南方，兌取之於西方，乾制之於西北方，坎藏之於北方，艮終始之於東北方。

The following explanation is from the commentary beginning with "春夏为变" to "是效天地之变化." According to Xun Shuang, spring and summer are periods of change, while autumn and winter are periods of transformation. The "Qianzao Du" states: the eight trigrams are arranged in sequence, establishing the way of heaven and earth, and the images of thunder, wind, water, fire, mountain, and marsh are also established, each defining their respective positions and the time when they prevail. The trigram Zhen (Thunder) governs the east and brings forth all things. The trigram Xun (Wind) governs the southeast and disperses all things. The trigram Li (Fire) governs the south and nurtures all things. The trigram Kun (Earth) governs the southwest and nurtures all things. The trigram Dui (Lake) governs the west and gathers all things. The trigram Qian (Heaven) governs the northwest and shapes all things. The trigram Kan (Water) governs the north and stores all things. The trigram Gen (Mountain) governs the northeast and concludes and initiates all things.

八卦之氣終則四正四維之分明，生長收藏之道備。聖人法之以立明堂，離在南方，故南面而聽天下。明堂月令順時布令，所以效天地之變化，故云聖人效之也。○天有至之也○天有八卦之象，謂納甲也。十五日乾象盈甲，陽息則吉也；三十日坤象喪乙，陰消則凶也。乾為龍德，故為德；坤為虎刑，故為刑。

The qi of the Eight Trigrams rotates through the cycle, making the four cardinal directions and four intermediate directions clear. The principles of growth, flourishing, gathering, and storing are thus complete. The sage took inspiration from this to establish the Bright Hall. The Trigram Li is located in the south, so the ruler faces south to govern the world. The Bright Hall's monthly commands follow the seasons to issue decrees, which is emulating the changes of heaven and earth. Therefore, the commentary says that the sage emulated it. The following explanation is from the commentary's section from "Heaven has the appearance of the Eight Trigrams" to "so it is said that the sage emulated it." Heaven has the appearance of the Eight Trigrams, which refers to the Najia stem assignment. On the fifteenth day, the Trigram Qian corresponds to the direction of Jia, and the fullness of the Trigram Qian signifies the increase of yang qi, which is auspicious. On the thirtieth day, the Trigram Kun corresponds to the direction of Yi, and the decline of the Trigram Kun signifies the decrease of yin qi, which is inauspicious. The Trigram Qian is associated with the dragon and represents virtue, hence it is called virtue. The Trigram Kun is associated with the tiger and represents punishment, hence it is called punishment.

聖人在上亦用刑德，故皐陶謨曰：天命有德，五服五章哉；天討有罪，五刑五用哉。是象天制作之事，故云聖人象之。論語曰：為政以德，闢如北辰，居其所而眾星共之。是德象也。堯典曰：象以典刑。皐陶謨曰：方施象刑維明。周官大司寇，縣刑象之法於象魏，是刑象也。

The sage, even when holding a high position, must also apply both punishment and virtue. Therefore, the Book of Documents, in the section Gao Yao's Counsel, says: When Heaven appoints a person of virtue, it uses five ranks of ceremonial dress and five kinds of patterns to honor him; when Heaven punishes a criminal, it uses five kinds of punishments and five levels of severity to deal with him. This is precisely taking the heavenly phenomena as a model to create regulations and laws, so it is said that the sage imitates the heavens. The Analects says: Governing with virtue is like the North Star, which remains in its place while all the other stars revolve around it — this is the image of virtue. The Book of Documents, in the section Yao's Mandate, says "use the image to establish punishments," and in Gao Yao's Counsel, it says "apply the image of punishments throughout the four directions, and the government becomes clear and orderly." The Rites of Zhou, the Grand Minister of Justice, hung the image of punishments on the gate of the court — these are the images of punishment.

○天不至平也○天不愛其道，地不愛其寶，禮運文。鄭氏易注據春秋緯云：河以通乾出天苞，是天不愛其道，故河出圖也。又云：洛以流坤吐地符，是地不愛其寶，故洛出書也。河圖洛書為帝王受命之符，聖人則象天地以順人情，故體信以達順而致太平為既濟定也。

The following explanation is from the commentary on the passage from "Heaven does not love to keep its way, Earth does not love to keep its treasure" to "thus leading to peace and prosperity." The phrase "Heaven does not love to keep its way, Earth does not love to keep its treasure" comes from the "Book of Rites · Mandate of Heaven." Zheng Xuan's commentary on the "Book of Changes" relies on the "Spring and Autumn Writings" which says: the Yellow River connects with the Heaven Trigram and thus releases the heavenly symbol, which is why Heaven does not withhold its way, hence the river produces the Yellow River Chart. It also says: the Luo River flows through the Earth Trigram and thus releases the earthly symbol, which is why Earth does not withhold its treasure, hence the Luo River produces the Luo Writing. The Yellow River Chart and Luo Writing are omens of the Mandate of Heaven for emperors. Sages take the patterns of Heaven and Earth as models to adapt to human affairs. Therefore, by embodying sincerity and practicing harmony, they ultimately achieve peace and prosperity, completing the situation of "Already Achieved" (Ji Ji).

○覆述至示也○此覆述大衍四象而及吉凶，為下聖人獲天人之助張本也。大衍之數象兩象三象四時象閏，故謂大衍四象四營而成一變，十有八變而成卦，故四象生八卦。卦者，掛也。掛示萬物者，乾鑿度文。縣掛物象以示於人，故云所以示也。四象，鄭氏謂七八九六，義具上也。

The following explanation is from the commentary, covering the passage from "覆述大衍四象也" to "故所以示也." This section goes back to restate the concept of the Great Derivation (大衍) four images (四象) and connects it to fortune and misfortune, setting the stage for the subsequent discussion about the sage receiving assistance from heaven and humanity. The numbers of the Great Derivation correspond to the two principles (两仪), the three elements (三才), the four seasons (四时), and the leap month (闰月), hence called the Great Derivation four images. Four operations (四营) complete one change (变), and eighteen changes form one hexagram (卦). "卦" means "to hang" or "to display." The phrase "挂示万物" comes from the "Qian Zao Du," meaning to hang up the images of things to show them to people, hence it is said to be used for displaying. As for the "four images," Zheng Xuan considers them to refer to the numbers seven, eight, nine, and six, the meaning of which has already been explained in the previous text.

○繋彖至告也○此虞義也。彖象之辭，文王所作彖辭象辭也。八卦以象告，下繫文。虞彼注云：在天成象，乾二五之坤則八卦象成，兌口震言，故以象告也。○繫辭至疑也○此虞義也。繫辭為繫九六之辭，辨吉凶者存乎辭，故繫辭焉斷其吉凶。陽吉陰凶，故八卦定吉凶。易以斷天下之疑，故所以斷也。

The following explanation is from the commentary on the passage from "Xì Tuàn Xiàng Zhī Cí" to "Gù Suǒ Yǐ Gào Yě" in the text. This is Yu Fan's interpretation. "Tuàn Xiàng Zhī Cí" refers to the Tuàn Cí and Xiàng Cí composed by King Wen. The sentence "Bā Guà Yǐ Xiàng Gào" comes from the lower transmission of the Xì Cí. Yu Fan explains there that the images are formed in the heavens; for instance, the second and fifth lines of the Qian hexagram move to the Kun hexagram, thus forming the images of the eight trigrams. The Dui hexagram represents the mouth, and the Zhen hexagram represents speech, so they can be used to convey messages. The following explanation is from the commentary on the passage from "Xì Cí Yān Yǐ Duàn Qí Jí Xiū" to "Yǐ Duàn Tiān Xià Zhī Yí Yě." This is also Yu Fan's interpretation. "Xì Cí" refers to the line statements associated with the use of all nines and all sixes. Determining good fortune and misfortune entirely depends on these statements, so the text is attached with words to decide good fortune and misfortune. Yang is considered good fortune, and Yin is considered misfortune, so the eight trigrams can determine good fortune and misfortune. The Book of Changes is used to resolve doubts in the world, so it is said to be used for decision-making.

○大有至稱右○此虞義也。大有上九爻辭，五體兌，兌為口。說文曰：右，手口相助也。故曰口助稱右。○乾為至為順○大有體乾，乾為天，二五相應，故順謂二。五陰降二，大有與比旁通，故比坤為順。○乾為人為信○三於三才為人道，故為人。二陽升五故信，謂五得正體乾，體信足以長人，故乾為信。

The following explanation is from the commentary starting with "大有兑为口" to "口助称右." This is Yu Fan's interpretation. "Zi Tian You Zhi" is the line statement of the upper ninth line of the hexagram "Great Possession." The fifth line is in the upper trigram, which together with the upper trigram forms the trigram "Dui," which represents "mouth." The "Shuo Wen Jie Zi" says that "right" refers to helping people with hands and mouth, so helping with the mouth is called "right." The following explanation is from the commentary starting with "Qian (Hexagram 1)" to "Bi Kun Wei Shun." The lower trigram of "Great Possession" is "Qian," which represents "heaven"; the second line corresponds with the fifth line, so "order" refers to the second line. The yin of the fifth position descends to the second position, and "Great Possession" and "Comparison" are complementary, so the trigram "Kun" from "Comparison" is taken as "order." The following explanation is from the commentary "Qian Wei Ren Wei Xin." The third line belongs to the human aspect in the three realms, so it represents "person"; the yang of the second line ascends to the fifth position, so it is "trust," meaning the fifth line attains the correct position and forms the trigram "Qian." The "Wen Yan" of "Qian" explains that demonstrating sincerity and trust can be the virtue of a person, so "Qian" represents "trust."

○五履至尚賢○五正位體信，故履信應在二。二為順，故思乎順。三得正，故賢謂三。三體乾，故乾為賢人。天子謂五，三為三公，公用享于天子上宗廟爻，故禮行於宗廟尚賢之象。宗廟於天子為明堂也。○聖人至利也○聖人明於天之道，察於民之故，合天人者也，故獲天人之助。此結通篇之義。繫上下凡三引大有上九爻辭，以見列聖用易皆獲天人之助，致既濟之功，是所謂易之道也。

The following explanation is from the commentary on the passage from "Five Lines Uphold Trust and Respond to the Second" to "Therefore, it is to honor the virtuous." The fifth line is in the central position and embodies trust, so it "upholds trust" and responds to the second line. The second line is characterized by following, so it is said "to think of following." The third line is in the correct position, so "virtuous" refers to the third line; the third line belongs to the structure of the Qian hexagram, so Qian represents the virtuous person. "The Son of Heaven" refers to the fifth line, and the third line represents the position of the three ministers. The line statement of the Dàyǒu hexagram's third line says "The public offers sacrifices to the Son of Heaven," which is the line of the ancestral temple, so rituals are performed in the ancestral temple, and this shows the image of honoring the virtuous. The ancestral temple to the Son of Heaven is also the Bright Hall. The following explanation is from the commentary on the passage from "The sage understands the heavenly way" to "Therefore, there is no failure in anything." The sage both understands the heavenly way and investigates the affairs of the people, thus being able to connect heaven and humanity, and thus receives assistance from both heaven and humanity. This sentence concludes the main meaning of the entire passage. The Upper and Lower Treatises of the Xìcì cite the line statement of the Upper Ninth line of the Dàyǒu hexagram three times, to indicate that all generations of sages have used the Way of the Book of Changes and have received assistance from heaven and humanity, achieving the success of the Ji Jì hexagram. This is what is meant by the Way of the Book of Changes.

子曰：書不盡言，言不盡意。注：謂書易之動，九六之變不足以盡易之所言，言之不足以盡庖犧之意也。然則聖人之意，其不可見乎。注：設詞而問。子曰：聖人立象以盡意。注：易道在天，三爻足矣，故以盡意。設卦以盡情偽。注：情陽偽陰也。陳設六十四卦而情偽盡在其中矣。繫辭焉以盡其言。注：觀象繫辭而明吉凶悔吝，故以盡其言也。變而通之以盡利。注：變三百八十四爻使相交通以盡天下之利。

The text says: Confucius said, words cannot fully express what needs to be said, and speech cannot fully convey the meaning in one's heart. Hui Dong's commentary: This refers to using written words to record the changes of the Book of Changes, and the changes of all nines and all sixes are insufficient to exhaust the meaning of the Book of Changes, and speech is also insufficient to exhaust the original intention of Fuxi. The text says: If this is the case, then the mind of the sage cannot be seen, can it? Hui Dong's commentary: This is a rhetorical question to lead into the following discussion. The text says: Confucius said, the sage established the hexagrams to exhaust the mind. Hui Dong's commentary: The way of the Book of Changes hangs in the heavens, and three lines of the hexagram are enough, so it can exhaust its meaning. The text says: Setting up the structure of the hexagram to exhaust true feelings and falsehood. Hui Dong's commentary: "True feelings" belong to yang, "falsehood" belongs to yin; by displaying all sixty-four hexagrams, true feelings and falsehood are all included within them. The text says: Attaching words to exhaust what needs to be said. Hui Dong's commentary: Observing the hexagram and attaching words to it, to clarify good fortune, misfortune, regret, and hardship, so it can exhaust its words. The text says: Through change and communication it exhausts benefits. Hui Dong's commentary: Making the 384 lines change and connect with each other, thus exhausting the benefits of the world.

鼓之舞之以盡神。注：神，易也。陽息震為鼓，陰消巽為舞，故鼓之舞之以盡神。荀氏云：鼓者，動也；舞者，行也。謂三百八十四爻動行相反，其卦所以盡易之神。乾坤其易之縕邪。注：縕，藏也。易麗乾藏坤，故為易之縕。

The text says: "It is stirred and danced to exhaust the divine mystery." Hui Dong's own commentary says: "The 'divine' refers to the Book of Changes. Yang energy increases to become Zhen, symbolizing a drum; Yin energy decreases to become Xun, symbolizing a dance; thus, one drum and one dance exhaust its divine essence." Xun Shuang says: "Drum" refers to movement, "dance" refers to action; this indicates the movement and action of the 384 lines are opposite yet complementary, and the hexagrams rely on this to exhaust the divine mystery of the Book of Changes. The text says: "The Qian and Kun hexagrams are roughly where the Book of Changes is hidden." Hui Dong's own commentary says: "Wen" means concealment. The Book of Changes is attached to Qian and concealed in Kun, so Qian and Kun are where the Book of Changes is hidden.

乾坤成列而易立乎其中矣。注：乾息坤消，六位時成，故成列。坎月離日居中央王四方，故易立乎其中矣。乾坤毀則無以見易。注：乾成則坤毀，謂四月也；坤成則乾毀，謂十月也。乾坤毀則無以見，易謂六日七分也。

The classic text says: When the trigrams Qian and Kun are arranged in sequence, the Book of Changes is established within them. Hui Dong's commentary: Qian represents increasing yang, while Kun represents decreasing yin. The six lines of the trigrams are formed according to the seasons, hence it is said "arranged in sequence." Kan represents the moon, Li represents the sun, which are located in the center and govern the four directions, so the Book of Changes is established within them. The classic text says: If Qian and Kun are destroyed, then the Book of Changes cannot be seen. Hui Dong's commentary: When Qian is fully yang, Kun is destroyed, which corresponds to the fourth month; when Kun is fully yin, Qian is destroyed, which corresponds to the tenth month. When Qian and Kun are destroyed, the "Easy" refers to the theory of "six days and seven parts" of the trigram qi.

易不可見則乾坤或幾乎息矣。注：幾，近。息，生也。謂中孚至復，咸至遘也。是故形而上者謂之道，形而下者謂之器。注：易說易無形畔，易變而為一，一變而為七，七變而為九，九者，氣變之究也，乃復變而為一，一者形變之始。清輕者上為天，故形而上者謂之道；濁重者下為地，故形而下者謂之器也。化而裁之謂之變，推而行之謂之通，舉而措之天下之民謂之事業。注：乾六爻二四上不正。

The text says: If the Book of Changes is not visible, then the trigrams Qian (Heaven) and Kun (Earth) would almost cease. Hui Dong's self-commentary: "Ji" means nearness, and "xi" means growth. It refers to the transition of the trigram qi between Zhongfou and Fu, and between Xian and Gou: the beginning of one yang and the beginning of one yin, which are the mechanisms of the continuous generation of Heaven and Earth. The text says: What is beyond form is called "Dao," and what is within form is called "Qi." Hui Dong's self-commentary: The "Yi" says, "Yi" has no form or boundary; Yi changes into one, one changes into seven, seven changes into nine, nine is the ultimate of qi transformation, then it changes back to one, and this "one" is the beginning of form transformation. The light and clear rises to become Heaven, so what is beyond form is called Dao; the heavy and turbid sinks to become Earth, so what is within form is called Qi. The text says: Adding transformation and shaping is called "bian," extending and applying it is called "tong," and applying it to the people under heaven is called "shiye." Hui Dong's self-commentary: Among the six lines of the Qian trigram, the second, fourth, and top lines are not in proper positions.

坤六爻初三五不正，故化而裁之謂之變。唯變所適，故推而行之謂之通。通變之謂事，通其變使民不倦。六爻皆正，成既濟定，故舉而措之天下之民謂之事業也。

This is still Hui Dong's own commentary on the previous passage from the Upper Great Treatise, "When things are transformed and adjusted, it is called change; when they are promoted and carried out, it is called communication." Among the six lines of the坤 (Earth) hexagram, the three yang positions—initial, third, and fifth—are occupied by yin lines, which are not in proper position. Therefore, they need to be adjusted and regulated to return to proper positions. This adjustment and regulation is called "change." Change has no fixed direction; it proceeds according to the suitability of the situation. When this change is continuously promoted and carried forward, the vital energies of heaven and earth become unimpeded, hence it is called "communication." When "communication" and "change" are integrated and applied to human affairs, they become "affairs." Being able to adapt to change allows the people to use them without tiring. When the twelve lines of the Qian and Kun hexagrams each return to their proper positions and all six lines are in proper position, it forms the fixed state of the Ji Ji hexagram, "the firm and the yielding are in proper position." Applying this system to the people of the world is called "career."

是故夫象，聖人有以見天下之嘖，而儗諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其會通，以行其等禮，繫辭焉以斷其吉凶，是故謂之爻。極天下之嘖者存乎卦，鼓天下之動者存乎辭。注。言卦象極天下之深情，爻辭鼓天下之至動，覆述上以見聖人幽贊之功。

The passage from the "Great Treatise" of the Upper Classic says: Regarding "images" (xiang): The sage can perceive the most hidden and unseen conditions in the world, thus imitating their appearance and behavior, and matching them with appropriate things, hence calling it "image." The sage can also observe the changes of all things in the world, examining their points of convergence and connection, using this to establish the hierarchy of rites, and then attaching statements to the lines to determine fortune and misfortune, hence calling it "line." To exhaust all the hidden feelings in the world lies entirely in the sixty-four hexagrams' images; to stimulate all the movements of the world lies entirely in the line statements. Hui Dong's note: This refers to the hexagrams' images being able to exhaust all the deeply hidden and unmanifested feelings in the world, and the line statements being able to stimulate the most intense movements in the world; this restates the previous passage to clarify the sage's secret support of the divine and his assistance in the workings of creation.

化而裁之存乎變，推而行之存乎通。注。《易》窮則變，變則通，故存乎變、存乎通也。神而明之存乎其人。注。聖人幽贊於神明而生蓍，故神而明之，存乎其人。荀氏謂「苟非其人，道不虛行」也。

The transmission says: to regulate, restrain, transform, and nurture so that all things can each find their proper place, the key lies in the concept of "change"; to infer and apply it so that it flows smoothly without obstruction, the key lies in the concept of "communication." Hui Dong comments: the principle of the Zhou Changes is that when it reaches its limit, it must change, and through one change it becomes smooth and unimpeded, hence the key lies in "change" and "communication." The transmission also says: to thoroughly understand and clearly demonstrate this profound principle, the key lies in the person. Hui Dong comments: the sage secretly supports the divine transformation and created the method of divination using the yarrow stalks, hence the one who can intuitively grasp and clearly perceive it, the key lies in the person. Xun Shuang explains: if it is not such a person, the great way would not arise spontaneously.

默而成，不言而信，存乎德行。注。坤為默，默而成獨也。震為言，乾為信，不言而信，信在言前也。易簡之善配至德。乾為德，震為行，故存乎德行。九家謂：默而成，陰陽相處也；不言而信，陰陽相應也。德者有實，行者相應也。

The transmission says: one does not need to speak, yet achievements are accomplished; one does not need to open one's mouth, yet people are convinced. The key lies in virtue. Hui Dong comments: the trigram Kun represents quietude and silence, so Kun takes the image of 'silence'. 'Silence and accomplishment' corresponds to what the Doctrine of the Mean calls 'cautious solitude'. Zhen represents speech, and Qian represents sincerity; without needing to speak, people already believe, indicating that sincerity precedes speech. The excellence of the simplicity of Qian and Zhen corresponds precisely to the highest virtue. Qian represents 'virtue', Zhen represents 'action', hence the key lies in virtue. The Nine Schools' Commentary explains: 'accomplishing things without speaking' means yin and yang each occupy their proper position and coexist; 'being trusted without speaking' means yin and yang interact and respond to each other. What is called 'virtue' is having substance within; what is called 'action' is being in harmony with the outside.

疏。「謂書」至「意也」○此虞義也。下傳云：「《易》之為書也。」故知書為書《易》。動謂爻也。書《易》所載六爻之動，九六相變，不足以盡《易》之所言；即言之，亦不足以盡庖犧為《易》之意也。○「設詞而問」○設疑詞而問，欲明立象設卦可以盡聖人之言與意也。

This is Hui Dong's own commentary. It explains the annotation from "wei shu" to "yi ye" in this passage. ○ This is Yu Fan's view. The "Xici Xia Zhuan" says "The Book of Changes is a book," thus knowing that the "shu" in the transmission text "shu bu jin yan" refers specifically to the Book of Changes. "Dong" refers to the yao. The Book of Changes records the six yao movements, which are only the mutual changes between the yao of nine and six, insufficient to exhaust all the words the Book of Changes is meant to convey; even if they are expressed, they are still insufficient to exhaust the original intention of the sage who created the Book of Changes. ○ The commentary explains the four characters "she ci er wen." ○ This refers to setting up a question in order to raise a doubt, with the intention of showing that establishing the hexagram images and setting up the hexagram structure can fully express both the words and the meaning of the sage.

○「易道」至「盡意」○易道在天，三爻足矣，虞義也。謂納甲之法，五六三十，十一而天地之數畢，故以盡意也。○「情陽」至「中矣」○情陽偽陰，虞義也。襄十八年《春秋傳》曰：「左實右偽。」情偽猶虛實也。陽實陰虛，故知情陽偽陰也。設，陳也。陳設六十四卦而《易》之情偽盡在其中，故以盡情偽也。

The passage explains that the commentary focuses on the section from "the Way of the Book of Changes" to "sufficient to express meaning." According to Yu Fan, the Way of the Book of Changes is revealed in the heavens, and three lines are enough for the trigrams, as the trigrams consist of three lines. Yu Fan based his view on the method of "Najia," which states that the number of heavenly stems is five and the number of earthly branches is six. Multiplying five and six gives thirty, and when combined with the numbers of heaven and earth, the total reaches eleven, which is complete. Therefore, establishing images is sufficient to express meaning. The passage also explains the section from "emotions are yang" to "it is in the middle." According to Yu Fan, emotions are assigned to yang and falsehood to yin. The "Spring and Autumn Annals: Zuo Zhuan" records that "the left is real and the right is false." Emotion and falsehood are like reality and emptiness. Yang represents reality and yin represents emptiness, so it is known that emotion belongs to yang and falsehood to yin. "Setting" means arranging. By arranging the sixty-four trigrams, all the reality, emptiness, truth, and falsehood contained in the Book of Changes are fully presented. Therefore, setting up trigrams is sufficient to express both true and false.

○「觀象」至「言也」○立象設卦皆庖犧時事，繫辭焉已下乃文王也。庖犧立象設卦，文王觀六十四卦之象而繫之辭，吉凶悔吝無所不有，故盡其言也。○「變三」至「之利」○此陸績義也。六十四卦卦有六爻，共三百八十四爻，變動使相交通，所謂「六爻發揮，旁通情也」。變通趣時，故盡利也。

The passage explains that the section from "Observing Phenomena" to "Speech" discusses how the establishment of hexagrams and their structures were done during the time of Fuxi. The part following "binding words" relates to King Wen's contributions. Fuxi established images and set up hexagrams, while King Wen observed the images of the sixty-four hexagrams and attached words to them, covering all kinds of judgments such as auspiciousness, misfortune, regret, and hardship. Therefore, it is said that this suffices to exhaust the words of the sage. The passage also explains the section from "Transformation of Three" to "Beneficial." This is according to Lu Ji's view. Each of the sixty-four hexagrams has six lines, totaling three hundred eighty-four lines. These lines change and communicate with each other, which is what the "Wenyan" of the Qian hexagram says: "Six lines unfold, communicating feelings." When changes are thorough and adaptable to circumstances, it is said that this suffices to exhaust the benefits of the world.

○「神易」至「之神」○上傳云：「《易》無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。」故謂神為《易》也。揚子曰：「鼓舞萬物者，其雷風乎。」鼓，震也；舞，巽也，故知震為鼓，巽為舞。陽息震為鼓，復時也；陰消巽為舞，遘時也。故「鼓之舞之以盡神」，謂盡《易》之神也。此上虞義也。荀氏之義以鼓舞為反卦，三百六十四爻動行相反，其卦如否反泰、觀反臨之類。王氏《略例》曰「卦有反對」是也。言卦及反對，始盡《易》之神。

The passage discusses the interpretation of the phrase "sheng zhi wu zhi yi jin shen" from "Shen Yi" to "zhi shen." The "Great Treatise" of the "Zhou Changes" states: "The Book of Changes has no thoughts, no actions, is still and unmoving, but when touched by external influences, it comprehends all the changes in the world. Without the most divine power in the world, who could be involved in this?" Therefore, it directly identifies "shen" (divine power) with the "Book of Changes." Yang Xiong says: "The things that stir and animate all things are probably thunder and wind." Thunder belongs to the trigram Zhen, and wind belongs to Xun, so it is known that Zhen represents thunder and Xun represents wind. Yang energy grows to Zhen, which is "thunder," corresponding to the hexagram Fu; Yin energy recedes to Xun, which is "dance," corresponding to the hexagram Guo. Therefore, the passage "sheng zhi wu zhi yi jin shen" refers to exhausting the divine subtlety of the Book of Changes. The above are Yu Fan's views. Xun Shuang, on the other hand, interprets "sheng zhi wu zhi" as the reversal of hexagrams: the directions of the lines are opposite to each other, such as the hexagram Po reversed becomes Tai, and the hexagram Guan reversed becomes Lin, etc. Wang Bi's "Outline of the Zhou Changes" says "hexagrams have opposites," referring to this. To discuss a hexagram together with its opposite hexagram is to exhaust the divine subtlety of the Book of Changes.

○「縕藏」至「之縕」○此虞義也。《論語》曰：「韞櫝而藏諸。」馬融云：「韞，藏也。」韞與縕古今字耳，通作薀。《方言》曰：「蘊，包也。」包藏同義。《易》謂坎離。離麗乾，坎藏坤，為乾坤二用，故為《易》之縕。

The passage in question is from "缊藏" to "之缊." This is Yu Fan's view. In the "Analects of Confucius · Zihan," there is a sentence: "To hide it in a chest." Ma Rong explained: "Yun means to hide." "Yun" and "Wen" are merely differences in characters used in ancient and modern times, and they can also be written as "Wen." The "Dialect" says: "Yun means to wrap." Wrapping and hiding mean the same thing. Here, "yi" refers to the two trigrams Kan and Li. Li is attached to Qian, and Kan is hidden within Kun. These are the two major functions of Qian and Kun, hence called the inner essence of "yi."

○「乾息」至「中矣」○復、臨、泰、大壯、夬，乾陽息之卦；遘、否、觀、剝，坤陰消之卦。復已上乾之六位，遘已上坤之六位，「列貴賤者存乎位」，故成列也。消息無坎離。坎為月，晦夕朔旦，坎象流戊；日中則離，離象就己。戊己土位，象見於中，故居中央。《參同契》曰：「土王四季，羅絡始終，青赤黑白，各居一方，皆稟中宮，戊己之功。」故王四方也。

The passage discusses the sequence from "Qian's rest" to "the middle has been reached." The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," and "Gua" represent the growth of the yang energy of Qian; the hexagrams "Gou," "Pou," "Guan," and "Bo" represent the decline of the yin energy of Kun. Starting from "Fu," the six lines of Qian are arranged upward, and starting from "Gou," the six lines of Kun are arranged upward. As stated in the "Great Treatise" of the upper part, "the distinction of rank depends on position," thus Qian and Kun are arranged in order. Among the twelve message hexagrams, there is no place for Kan and Li. Kan represents the moon, which moves through the "Wu" position on the evening of the last day of the month and the morning of the first day of the next month; Li represents the sun, which reaches its zenith and is associated with the "Ji" position. Wu and Ji belong to the earth element in the Five Phases, and their image appears in the center, so Kan and Li are located in the center. The "Zhou Yi Cang Tong Qi" states: "The earth ruler governs the four seasons, connecting the beginning and end; green, red, black, and white each occupy one direction, all receiving the influence of the central palace, due to the merit of Wu and Ji." Therefore, the earth element of Wu and Ji can rule the four directions.

○「乾成」至「分也」○乾坤無毀道。《釋詁》曰：「虧、壞，毀也。」天道虧盈，故言毀，謂消息也。陽息陰，故乾成則坤毀，乾成於己，故謂四月；陰消陽，故坤成則乾毀，坤成於亥，故謂十月。坎離為乾坤二用，四月無坤，十月無乾，乾坤毀，故無以見《易》。六日七分，謂中孚、咸也。○「幾近」至「遘也」○幾近，《釋詁》文。乾息坤消而皆謂之息者，息，生也。陽生於子，陰生於午，故皆云生也。中孚至復則陽生，咸至遘則陰生，故近乎息矣。

The passage in question is from "乾成" to "分也." The乾 and坤 themselves do not have the nature of destruction. The "Er Ya · Xigǔ" says: "Kui and huai mean destruction." The heavenly way is full then it begins to decline, so it is called "destruction," referring to the mutual advancement and retreat of yin and yang in the twelve message trigrams. When yang energy grows and yin energy declines, therefore, when the乾 hexagram is fully yang, the坤 hexagram is said to be destroyed; the乾 hexagram is completed at "Ji" (the original text says "Ji," but according to the twelve message trigrams it should be "Si" position), corresponding to the fourth month. When yin energy declines and yang energy grows, therefore, when the坤 hexagram is fully yin, the乾 hexagram is said to be destroyed; the坤 hexagram is completed at "Hai," corresponding to the tenth month. The坎 and 离 are the two main functions of 乾 and坤. When the fourth month has no坤 and the tenth month has no乾, then 乾 and坤 are destroyed, and the Book of Changes cannot be manifested. The so-called "six days and seven parts" refers to the Zhongfou and Xian hexagrams. The passage in question is from "几近" to "遘也." The term "几" is interpreted as "near," as found in the "Er Ya · Xigǔ." The乾 hexagram is called "xi" (cessation) and the坤 hexagram is called "xiao" (decline), but here both are said to be "xi," because "xi" means birth. Yang energy is born in the first lunar month, and yin energy is born in the seventh lunar month, so both sides are said to be "birth." The hexagram energy progresses from Zhongfou to Fu, indicating the beginning of yang energy, and from Xian to Gou, indicating the beginning of yin energy, so it is said to be close to "birth."

○「易說」至「器也」○此承上乾坤近乎息而言。《易說》：「易無形畔，易變而為一，一變而為七，七變而為九，九者氣變之究也，乃復變而為一，一者形變之始者。」皆《乾鑿度》文。「易無形畔」者，謂太易也；「易變而為一」者，謂太初也；「一變而為七」者，七主南方，謂太始也；「七變而為九」者，九主西方，謂太素也；「九者氣變之究也」者，鄭氏謂西方陽氣所終究之始也；「乃復變而為一」者，鄭氏謂此一則元氣形見而未分者；「一者形變之始」者，即乾之初也。「清輕者上為天，濁重者下為地」，亦《乾鑿度》文。乾息至二則升坤五，故清輕者上為天，乾為道，故形而上者謂之道；坤消至五則降乾二，故濁重者下為地，坤為器，故形而下者謂之器也。

The passage in question is from "Easy Explanation" to "Object." This section follows the previous discussion about the trigrams of Heaven and Earth being "nearly at rest." The quoted passage from "Easy Explanation" reads: "The Book of Changes has no form or boundary; it changes into one, then one changes into seven, and seven changes into nine. Nine is the ultimate transformation of qi, and then it changes back into one, which is the beginning of form transformation." These words are from the "Commentary on the Book of Changes: The Opening of the Heaven." "The Book of Changes has no form or boundary" refers to "Taiyi," a stage where there is not yet any form or boundary; "the Book of Changes changes into one" refers to "Taichu"; "one changes into seven" refers to "Taishi," with seven being the number of the south; "seven changes into nine" refers to "Taisu," with nine being the number of the west; "nine is the ultimate transformation of qi" is interpreted by Zheng Xuan as the place where the yang qi of the west reaches its end, and this end is also the beginning of a new cycle; "then it changes back into one" is interpreted by Zheng Xuan as the state where the original qi has taken form but has not yet been differentiated; "one is the beginning of form transformation" refers to the first line of the trigram Qian. "The light and subtle rises to form heaven, the heavy and turbid sinks to form earth" is also from the "Commentary on the Book of Changes: The Opening of the Heaven." The trigram Qian grows from the first line to the second line, and the second line rises to occupy the fifth position of the trigram Kun, so the light and subtle qi rises to form heaven; since Qian represents the Dao, the formless is called "Dao." The trigram Kun retreats from the top line to the fifth line, and the fifth line descends to occupy the second position of the trigram Qian, so the heavy and turbid qi sinks to form earth; since Kun represents objects, the formed is called "object."

○「乾六」至「業也」○乾六爻三、四、上不正，坤六爻初、三、五不正，虞義也。變之正，故化而裁之謂之變。陽變陰化，變化互言也。「唯變所適」，下繫文。適，之也，謂乾之坤、坤之乾也。乾坤氣通，故推而行之謂之通。事業皆從通變而出，故通變之謂事。化裁推行，六爻皆正，君臣上下內外各得其位，成既濟定。舉而措之天下之民，民安物阜，故謂之事業也。

The passage discusses the idea of adjusting the positions of the hexagrams' lines to their proper places. In the Qian hexagram, the third, fourth, and sixth lines are not in their proper positions; in the Kun hexagram, the first, third, and fifth lines are not in their proper positions, according to Yu Fan. By transforming these lines into their correct positions, it is said, "to change and shape is called transformation." Yang lines are called "transformation," while Yin lines are called "change," and transformation and change are explained in a complementary way. "Only transformation leads to the appropriate outcome" is from the lower part of the Great Treatise. "Adaptation" refers to movement, meaning the movement of Qian into Kun and Kun into Qian. The energies of Qian and Kun interact, so it is said, "to promote and carry forward is called communication." Human endeavors arise from communication and transformation, so it is said, "communication and transformation constitute affairs." Through shaping and promoting, all six lines return to their proper positions, and the ruler and subject, superior and inferior, inside and outside each take their proper place, forming the fixed state of the hexagram Ji Ji, where yin and yang are properly positioned. Applying this principle to the people, the people become stable and the resources become abundant, so it is called "affairs."

○「言卦」至「之功」○嘖，情之未動者也，在初為深，故曰深情。聖人見其嘖而擬諸其形容，象其物宜而情始見，故咸、恆、萃諸《彖傳》云觀其所感、所恆、所聚而天地萬物之情可見矣，《大壯傳》云「正大而天地之情可見矣」，是卦象極天下之深情也。吉凶悔吝者生乎動，三百八十四爻吉凶悔吝之辭皆所謂鼓天下之至動也。上言不可亞、不可治，此言極之、鼓之，是以言盡為《易》之意也。下傳「神而明之」，是聖人幽贊之事，覆述以起下也。

The passage discusses the section from "Speaking of the Hexagram" to "Its Merit." "Ze" refers to a state of emotion that has not yet arisen, being in the initial stage and thus extremely profound, hence called "Deep Feeling." The sage, seeing this profound and unmanifested emotion, compared its form and appearance, and described the corresponding things, thus making the emotion manifest. Therefore, the Commentary on the Judgment of the hexagrams Xian, Heng, and Cui all state that by observing their respective feelings, constancy, and gathering, the feelings of heaven and earth and all things can be seen. The Commentary on the Judgment of Da Zhuang says, "Righteous and great, the feelings of heaven and earth can be seen," which is precisely how the hexagram can exhaust all the hidden feelings in the world. Good fortune, misfortune, regret, and hardship all arise from movement. The words regarding good fortune, misfortune, regret, and hardship in the 384 lines of the hexagrams are what are called the most intense movements that stir the world. The previous text says "not to be disliked" and "not to be confused" (the original text says "Ya" and "Zhi"), and here it says to exhaust and stir it, so it says that words are sufficient to exhaust the original meaning of the Book of Changes. The following text, "to divine and make clear," discusses the sage's profound and divine commentary on things, and this repetition is to lead into the following text.

○「易窮」至「通也」○此亦覆述上傳而歸功於其人。《易》窮則變，變則通，亦是黃帝、堯、舜通變之事也。○「聖人」至「行也」○幽贊於神明而生蓍，聖人作《易》之本也。《管子》曰：「獨則明，明則神。」由明而神，賢人之學反之者也；神而明之，聖人之德性之者也。其人謂聖人也。荀氏謂「苟非其人，道不虛行」，謂待其人而後行也。

The passage explains from "The Book of Changes reaches its limit" to "it becomes通畅." This is a restatement of what was said earlier, attributing the achievement to "the person." The principles of the Book of Changes, when exhausted, must change, and through change they become通畅. This is the same as what the Yellow Emperor, Yao, and Shun did, "changing the ways to keep the people from tiring." The passage then explains from "sages" to "action." It refers to the sages' secret support of the divine process of generation and creation of the divination method with the yarrow stalks. This is the fundamental purpose of the sages in composing the Book of Changes. The Guanzi says, "Alone it becomes clear, clear it becomes divine." From clear understanding to divine insight is the way the virtuous person gradually returns to the source through study. Those who achieve divine insight from the beginning are the sages, whose virtue is complete by nature. "The person" here refers to the sages. Xun Yu said, "If it is not the right person, the way will not be carried out." This means that the great way can only be realized when the right person appears.

○「坤為」至「應也」○乾伏坤初，故坤為默。不誠則不能獨成天下之娓娓者，故云默而成獨也。乾初震也，故震為言；乾為信而伏坤初，故不言而信。《中庸》曰：「故君子不動而敬，不言而信。」《詩》曰：「奏假無言，時靡有爭。」信在言前，故不言而人信之。陰陽之微、乾坤之元，即易簡也，在人為至德，故易簡之善配至德，存乎德行。有至德以凝至道，《易》之所以重三才也。九家謂「默而成，陰陽相處也」者，謂姤時、復時也；「不言而信，陰陽相應也」者，謂初應四、二應五、三應上也。陰陽相處是德也，陰陽相應是行也，故云德者有實、行者相應也。

The passage discusses the section from "Kun as" to "should also." The trigram Qian is hidden beneath the first line of Kun, so Kun takes the image of "silence." If a person is not sincere within, they cannot accomplish the continuous achievements of the world alone, so "silence and success" refers to being cautious in solitude. The first line of Qian is Zhen, so Zhen represents speech; Qian, representing sincerity, is hidden beneath the first line of Kun, so people believe without needing words. The Zhongyong says, "Therefore, the gentleman acts with reverence without moving and is trusted without speaking." The Shijing, Shang Song, Liezu says, "Offering homage without words, there is no contention at the right time." Sincerity is established before speech, so one does not need to speak and people naturally believe. The subtle essence of yin and yang, and the vital energy of Qian and Kun, are called "simplicity and ease," which when applied to people, represent the highest virtue. Therefore, it is said "simplicity and ease are well matched with the highest virtue," and the root lies in virtue. Only with the highest virtue can one gather the highest Dao, which is why the Zhouyi values the three elements of heaven, earth, and humanity. The Jiujia Yi says, "Silence and success, yin and yang coexist," referring to the Gou and Fu trigrams; "Without words but trusted, yin and yang correspond," referring to the correspondence between the first and fourth lines, the second and fifth lines, and the third and top lines. Yin and yang each occupying their proper position is "virtue," and yin and yang corresponding to each other is "action," so virtue is internal substance, and action is external correspondence.

八卦成列，象在其中矣。注。象謂三才成八卦之象。乾坤列東，艮兌列南，震巽列西，坎離在中，故八卦成列則象在其中矣。「天垂象，見吉凶，聖人象之」是也。因而重之，爻在其中矣。注。謂參重三牙為六爻，發揮剛柔，則爻在其中。六畫稱爻，「六爻之動，三極之道也」。

The *Great Treatise* below says: When the eight trigrams are arranged in a sequence, the trigram images are contained within them. Hui Dong comments: The term "image" here refers to the trigrams formed by the intermingling of the three principles—Heaven, Earth, and Humanity. According to the "Najia" system of directional assignment, the trigrams Qian and Kun are paired with Jia and Yi and are placed in the east, the trigrams Gen and Dui are paired with Bing and Ding and are placed in the south, the trigrams Zhen and Xun are paired with Geng and Xin and are placed in the west, and the trigrams Kan and Li are paired with Wu and Ji and are placed in the center. Therefore, when the eight trigrams are arranged in a sequence, their images are all contained within them. The *Great Treatise* above says, "Heaven shows an image, revealing auspicious and ominous signs; the sage personages imitate this image," which refers precisely to this principle. The text also says: When the eight trigrams are overlaid upon one another, the six lines are contained within them. Hui Dong comments: By overlaying the three principles, the six lines are formed—here the term "three principles" is mistakenly written as "three teeth"—the soft and hard lines are activated and transformed, and the lines are thus contained within them. Each of the six lines is called a "line." The *Great Treatise* above says, "The movement of the six lines represents the principles of the three aspects," which refers precisely to this.

剛柔相推，變在其中矣。注。謂十二消息九六相變，剛柔相推而生變化，故變在其中矣。繫辭焉而明之，動在其中矣。注。謂繫彖象九六之辭而明其情，故動在其中。鼓天下之動者存乎辭也。明或作命，謂命吉凶。

The transmission says: The yao of yin and yang move and change with each other, and transformation is thus generated. Hui Dong's commentary: This refers to the mutual transformation of the nine and six in the twelve hexagrams of the changing hexagrams, where the strong pushes the weak and the weak pushes the strong, thus generating transformation, so it is said that transformation is thus generated. The transmission also says: The text explains the previous statements, and the direction of things is thus contained. Hui Dong's commentary: This refers to King Wen attaching the nine and six to the tao statements and yao statements to explain their meaning, so it is said that the direction of things is thus contained. The movement of the world is stirred by the words. The character 'ming' is alternatively written as 'ming' in another version, meaning to determine good or bad fortune.

吉凶悔吝者，生乎動者也。注。動謂爻也。「爻也者，效天下之動者也。」爻象動內，吉凶見外，吉凶生而悔吝著，故生乎動者也。剛柔者，立本者也。注。乾剛坤柔為六子父母。乾天稱父，坤地稱母，本天親上，本地親下，故立本者也。變通者，趣時者也。注。變通配四時，故趣時者也。

The transmission says: the four judgments of good fortune, misfortune, regret, and hardship all arise from movement. Hui Dong explains: "movement" refers to the lines. The "Great Treatise" of the lower part of the transmission says, "the lines are those that reflect the movement of the world." When the lines in the inner trigram move, good fortune or misfortune appear in the outer trigram; once good fortune or misfortune arise, regret and hardship become evident, so they all originate from movement. The transmission also says: yin and yang are the foundation. Hui Dong explains: Qian is yang and Kun is yin, and they are the parents of the six subordinate trigrams: Zhen, Kan, Gen, Xun, Li, and Dui. Qian is called the father because it represents Heaven, and Kun is called the mother because it represents Earth; those originating from Heaven are attached above, and those originating from Earth are attached below, so yin and yang establish the foundation. The transmission further says: change and communication are responsive to circumstances. Hui Dong explains: the twelve changing trigrams' transformation and adaptability correspond with the four seasons of spring, summer, autumn, and winter, so they are responsive to the times.

吉凶者，貞勝者也。注。貞，正也。勝讀為稱，稱，好也。陽吉陰凶為禍福正，故吉凶者貞稱者也。天地之道，貞觀者也。注。天地謂二五。二五中正以觀天下，故天地之道貞觀者也。

The transmission says: "Good fortune and misfortune are determined by what is correct." Hui Dong comments: "Zhen" means correct. "Sheng" is read as "cheng," which means appropriate or suitable. Yang represents good fortune and Yin represents misfortune, which is the constant principle of misfortune and good fortune. Therefore, good fortune and misfortune are determined by "Zhen cheng." The transmission also says: "The way of Heaven and Earth is to show people what is correct." Hui Dong comments: "Heaven and Earth" refer to the second line and the fifth line. The second and fifth lines are in the center and are correct, using the virtue of being in the center and correct to enlighten the world. Therefore, the way of Heaven and Earth is correct and can be observed.

日月之道，貞明者也。注。日月謂坎離，未濟當晦，既濟當望，日月雙明，故日月之道貞明者也。天下之動，貞夫一者也。注。一謂乾元。爻之動，一則正，兩則惑，故天下之動，貞夫一者也。

The transmission says: The movement of the sun and moon follows a correct path and remains ever bright. Hui Dong explains: The sun and moon refer to the Kan and Li trigrams. The hexagram "Wu Ji" (Without Completion) corresponds to the time when the moon is at its darkest, while the hexagram "Ji Ji" (Completion) corresponds to the time when the moon is full. When the sun and moon shine together, they are bright and harmonious, hence the way of the sun and moon is upright and ever bright. The transmission also says: The changes of all things in the world are unified under the principle of "one." Hui Dong explains: This "one" refers to the vital energy of the trigram Qian. When a single line moves, it returns to correctness, but when two lines or more move, it leads to confusion. Therefore, the movement of the world is based on the principle of "one."

夫乾確然示人易矣。注。陽在初弗用，寉然無為，潛龍時也。不易世，不成名，故示人易者也。夫坤退然示人簡矣。注。陰動而退，故曰退然。簡，閱也。坤以簡能，閱內萬物，故示人簡者也。

The transmission says: Qian is strong and vigorous, clearly showing people simplicity. Hui Dong's commentary: A yang line is in the first position but not yet in use, remaining high and independent without action, which is precisely the time of "the hidden dragon does not act." It is not altered by worldly matters, nor does it seek fame, hence it clearly shows people simplicity. The transmission also says: Kun is gentle and yielding, clearly showing people simplicity. Hui Dong's commentary: When yin energy begins to move, it retreats, hence it is called "retreating." "Simplicity" means the ability to contain and examine, and Kun, with its simplicity, can contain and examine all things, hence it clearly shows people simplicity.

爻也者效此者也，象也者象此者也。注。此謂易簡。易簡一也，天下之動貞夫一，故效此者也。三才合於一元，故象此者也。爻象動乎內，吉凶見乎外。注。內初外上也。陽象動內則吉見外，陰爻動內則凶見外也。功業見乎變。注。吉凶生大業，故功業見乎變。變謂所動之一爻。

The transmission says: The lines are modeled after this, and the images are derived from this. Hui Dong comments: "This" refers to the simplicity and ease of the principles of Heaven and Earth. Simplicity and ease return to one, and all movements in the world are based on this one, so the lines are modeled after it. Heaven, Earth, and humanity converge in the same vital energy, so the images are derived from it. The transmission says: The line images arise within the inner trigram, and fortune and misfortune manifest in the outer trigram. Hui Dong comments: "Inner" refers to the first line, and "outer" refers to the top line. Yang represents fortune, so the yang image arising within leads to fortune manifesting outside; Yin represents misfortune, so the yin line arising within leads to misfortune manifesting outside. The transmission says: Achievements are revealed through change. Hui Dong comments: Fortune and misfortune give rise to great achievements, so achievements are revealed through change; here, "change" refers to the line that has moved.

聖人之情見乎辭。注。乾為聖人，爻彖以情，言辭以覩乎情，故聖人之情見乎辭。天地之大德曰生。注。天地爻也。乾天稱父，坤地稱母，乾為大德，為生，天降感而生聖人，故天地之大德曰生。

The transmission says: The sentiments of the sage are expressed in words. Hui Dong comments: The trigram Qian takes the image of the sage. The line statements and the彖 statements are based on sentiment and expressed in words; people see the sentiment through the words, hence the sentiments of the sage are revealed in words. The transmission says: The greatest virtue of heaven and earth is to nurture. Hui Dong comments: Here, "heaven and earth" refers to the parents' hexagram positions among the six relations. Qian represents heaven and is called father, while Kun represents earth and is called mother; Qian is of great virtue and is associated with birth, as heaven sends down response and gives rise to the sage. Hence, the greatest virtue of heaven and earth is to nurture.

聖人之大保曰位。注。福德爻也，亦曰寶爻。淮南王說母生子曰保。乾為聖人，陽稱大，乾為金為王，故為大保。位謂乾五。何以守位曰仁。注。專爻也。震為守，乾為仁，專爻助福德者，故曰守位。

The transmission says: The greatest protection of the sage is called "position." Hui Dong's commentary: In terms of the six relations, this refers to the fortune virtue line, also called the treasure line. The Huainanzi says that a mother giving birth to a child is called "protection." The Qian trigram takes the image of the sage, and the yang is called "great," while Qian also represents metal and the king, so it is called "great protection." "Position" refers to the fifth line of the Qian hexagram. The transmission says: By what means is this position maintained? By benevolence. Hui Dong's commentary: This is a specialized line. The Zhen trigram is the master of protection, and the Qian trigram represents benevolence. A specialized line assists the fortune virtue line, hence it is said to be "maintaining the position."

何以聚人曰財。注。財爻也，與人同制之爻，故以聚人。坤為聚為財，乾為人，故聚人曰財。理財正辭禁民為非曰義。注。繫爻也。坤為理財，乾為正辭，坤為民為義，坤陰為非，以乾制坤，故禁民為非曰義。繫爻財所生者，《靈寶經》說下克上曰伐，猶民為非當禁之，禁之者保爻，聖人在上位，詰奸慝、刑暴亂是也。天地福德，父子也；專爻，兄弟也；財爻，夫婦；保繫二爻，君臣也，是為六戚。家人一卦義備矣。

The transmission says: What brings people together? It is wealth. Hui Dong's commentary: This is the wealth line, which is the same as the siblings line and is subject to control, so it can bring people together. The earth line governs gathering and wealth, while the heaven line represents people, so gathering people depends on wealth. The transmission says: Managing wealth, regulating speech, and preventing the people from wrongdoing is called "righteousness." Hui Dong's commentary: This is the binding line. The earth line manages wealth, the heaven line regulates speech; the earth line represents the people and righteousness, and since the earth line is yin and governs "wrongdoing," the heaven line is used to restrain the earth line. Therefore, preventing the people from wrongdoing is called "righteousness." The binding line is produced by the wealth line. The Lingbao Jing says that the lower line controlling the upper line is called "attack," just as wrongdoing by the people should be restrained. The one who takes action to restrain is the guardian line. The sage is in the upper position, investigating wickedness and punishing violence and disorder, which is exactly this. The heaven line and the virtue line are father and son, the specialized line is siblings, the wealth line is husband and wife, the guardian line and the binding line are sovereign and minister. Together they form the "six relatives." The family hexagram has already fully explained this meaning.

疏。「象謂」至「是也」○此虞義也。在天成象，聖人則天之象分為三才，觀變於陰陽而立卦，故謂三才成八卦之象。甲乙在東，故乾坤列東；丙丁在南，故艮兌列南；庚辛在西，故震巽列西；戊己居中，故坎離在中。此八卦之象，故云八卦成列象在其中矣。

This is Yu Fan's view. The heavens generate various forms and phenomena; the sage models himself after the heavenly phenomena, dividing them into the three principles of heaven, earth, and humanity. Observing the changes of yin and yang, the trigrams are established, so it is said that the three principles intermingle to form the images of the eight trigrams. According to the method of Najia, Jia and Yi belong to the east, so Qian and Kun are placed in the east; Bing and Ding belong to the south, so Gen and Dui are placed in the south; Geng and Xin belong to the west, so Zhen and Xun are placed in the west; Wu and Ji belong to the center, so Kan and Li are located in the center. This is the image of the eight trigrams, hence it is said, "When the eight trigrams are arranged in order, their images are already contained within."

○「謂參」至「道也」○此虞義也。分天象為三才，以地兩之為六畫，故云參重三才為六爻。參重即參兩也。「立地之道曰柔與剛」，發動揮變，變剛生柔爻，變柔生剛爻，故發揮剛柔則爻在其中。以三為六，故六畫稱爻。六畫乃兼三才而兩之者，故云「六爻之動，三極之道也」。

The passage discusses Yu Fan's explanation. He divides celestial phenomena into the three elements (Heaven, Earth, Humanity), and then doubles the earthly element to form six lines. Therefore, the three elements are combined to form six lines. "Threefold repetition" refers to the concept in the "Commentary on the Hexagrams" that "Heaven is threefold, Earth is twofold." The "Commentary on the Hexagrams" states, "The principle of Earth is flexibility and firmness." When flexibility and firmness are activated, they transform into each other: transformation of firmness produces flexibility, and transformation of flexibility produces firmness. Thus, the movement of flexibility and firmness gives rise to the lines. Expanding from three lines to six lines, each of the six lines is called a "yao." The six lines are derived by taking the three elements and doubling each, hence it is said, "The movement of the six lines represents the principles of the three elements."

○「謂十」至「中矣」○此虞義也。乾坤各六爻，乾息坤消，故謂十二消息。九六相變，二往一來曰推，剛推柔生變，柔推剛生化，故剛柔相推而生變化，言爻之變在其中矣。○「謂繫」至「吉凶」○此虞義也。謂文王繫六十四卦三百八十四爻之辭，爻彖以情言，因其動而明其情，故動在其中矣。陽息震為鼓，故鼓天下之動者存乎辭也。「明或作命」者，謂今本有作命者。命吉凶，《周書·召誥》文。下云「吉凶悔吝生乎動」，故以命之也。

The explanation refers to the passage from "speaking of ten" to "is complete." This is Yu Fan's view. The trigrams of Heaven and Earth each have six lines. The trigram of Heaven represents the growth of yang, while the trigram of Earth represents the decline of yin, forming twelve trigrams that indicate the changes of yin and yang. The numbers nine and six alternate with each other, moving back and forth, which is called "pushing." When yang pushes yin, it produces a change, and when yin pushes yang, it produces a transformation. Therefore, the mutual pushing of yang and yin produces change, and the changes of the lines are exactly what this refers to. The explanation refers to the passage from "speaking of the system" to "auspicious and ominous." This is also Yu Fan's view. It refers to King Wen attaching words to the sixty-four trigrams and the 384 lines. The statements of the lines and the statements of the trigrams are based on reality and expressed in accordance with the movement of the lines, explaining their nature. Therefore, the direction of movement is contained within them. When yang energy grows to the trigram of Thunder, it is called "drumming," so the movement of the world is expressed through the words. "Ming" or "ming" is mentioned, indicating that the common version of the text sometimes uses "ming." "Ming auspicious and ominous" comes from the "Book of Documents, the Book of Zhou, the Zhao Gao." The following text says "auspiciousness, regret, and hardship arise from movement," so the term "ming" is used to explain it.

○「動謂」至「者也」○此虞義也。「道有變動，故曰爻」，故動謂爻也。動，發也。兩三才為六畫則發揮剛柔而生爻，故爻也者效天下之動者也。爻象動內，吉凶見外，吉凶由動而生，悔吝由動而著，故吉凶生而悔吝著也。

The passage discusses Yu Fan's interpretation. The "Great Treatise" of the "Commentary on the Hexagrams" states, "The Dao has movement and change, hence it is called a yao (line)." Therefore, "movement" here refers to the yao. "Movement" signifies the act of initiating and transforming. By doubling the three elements (heaven, earth, and humanity) to form six lines, the principles of yin and yang are transformed and generate the yao, hence the yao is said to follow the movement of the world. The yao image is generated within the inner trigram, while the fortune or misfortune is manifested in the outer trigram. Fortune and misfortune arise from movement, while regret and hardship become evident through movement. Therefore, fortune and misfortune are generated, and regret and hardship become apparent.

○「乾剛」至「者也」○此虞義也。乾陽金堅故剛，坤陰和順故柔。六子索於乾坤而得者，故為六子父母。乾天稱父，坤地稱母，約《說卦》文。震、坎、艮皆出乎乾而與乾親，故曰本天親上；巽、離、兌皆出乎坤而與坤親，故曰本地親下。天尊故上，地卑故下，此亦約《文言》而言。乾坤立六子之本，故立本者也。

The passage discusses Yu Fan's interpretation. Qian belongs to Yang, like metal which is firm, hence it is called "strong." Kun belongs to Yin, with a nature that is gentle and harmonious, hence it is called "soft." The six trigrams Zhen, Kan, Gen, Xun, Li, and Dui all derive from Qian and Kun, so Qian and Kun are the parents of the six trigrams. Qian represents Heaven and is called "father," while Kun represents Earth and is called "mother," as taken from the meaning of the "Commentary on the Hexagrams." Zhen, Kan, and Gen originate from Qian and are close to it, so it is said "they are closely related to Heaven above." Xun, Li, and Dui originate from Kun and are close to it, so it is said "they are closely related to Earth below." Heaven is exalted and resides above, while Earth is humble and resides below, as taken from the meaning of the "Words of the King" in the Qian hexagram. Qian and Kun establish the foundation for the six trigrams, so they are called "those who establish the root."

○「變通」至「者也」○此虞義也。謂泰、大壯、夬配春，乾、遘配夏，否、觀、剝配秋，坤、復、臨配冬，十二消息相變通而周於四時，故趣時者也。○「貞正」至「者也」○貞正，《師·彖傳》文。勝讀為稱，姚信義也。古勝與稱通。《考工記》曰：「角不勝乾，乾不勝筯，謂之不參。」注云：「故書勝或作稱。」《晉語》曰：「中不勝貌。」韋昭云：「勝當為稱。」是古文通也。稱，好也，《釋言》文。陽吉陰凶，道之常也。《管子》論蓍龜曰：「為萬物先，為禍福正。」吉凶以貞為稱，故貞稱者也。《孟子》曰：「莫非命也，順受其正。」曾子曰：「吾得正而斃焉，斯已矣。」知進退存亡而不失其正，是貞稱之義也。

The passage explains the interpretation of the section from "Change" to "is." This is Yu Fan's view. The hexagrams Tai, Da Zhuang, and Guai correspond to spring, while Qian and Guo correspond to summer; Po, Guan, and Bo correspond to autumn, and Kun, Fu, and Lin correspond to winter. The twelve hexagrams of the changing seasons transform and circulate through the four seasons, hence they are said to follow the time. The passage explains the section from "Zhen Zheng" to "is." "Zhen" is interpreted as "correct," as stated in the Commentary on the Judgment of the hexagram Shi. "Sheng" is read as "Cheng," according to Yao Xin's view. In ancient times, the characters "Sheng" and "Cheng" were interchangeable. The Zhou Li mentions "Jiao Bu Sheng Gan, Gan Bu Sheng Ju, called 'Bu Can'," and Zheng Xuan's commentary says "the ancient text 'Sheng' may also be written as 'Cheng'"; the Guoyu mentions "Zhong Bu Sheng Mao," and Wei Zhao's commentary says "Sheng should be 'Cheng'," showing that the two characters were used interchangeably in ancient texts. "Cheng" is interpreted as "good," as stated in the Erya. Yang represents good fortune, while Yin represents misfortune, which is the constant pattern of heaven. The Guanzi discusses the divination tortoise and yarrow stalks, saying that they lead all things and establish the standard for fortune and misfortune. Good and bad fortune are measured by "Zhen," hence it is said "Zhen Cheng." The Mengzi says, "Nothing is not fate; to accept it in accordance with the right path is to receive its correctness." Zengzi says, "I will die in the right path, and that is enough." Understanding the boundaries of advancement, retreat, existence, and demise without losing correctness is the meaning of "Zhen Cheng."

○「天地」至「者也」○乾五為天，坤二為地，故天地謂二五。二五得正得中，故中正以觀天下，是貞觀之義也。○「日月」至「者也」○坎月離日，故日月謂坎離。未濟月晦，虞義也。未濟主月晦，則既濟主月望也。故荀氏曰：「離為日，日中之時正當離位然後明也。月者坎也，坎正位沖離。」沖謂十五日，月當日沖，正值坎位，亦大圓明，故曰日月之道貞明者也。《參同契》曰：「十五乾體就，盛滿甲東方，蟾蜍與月兔，日月氣雙明。」是貞明之義也。

The passage explains the section from "Heaven and Earth" to "is the case." The fifth line of the Qian trigram represents Heaven, and the second line of the Kun trigram represents Earth, so the term "Heaven and Earth" in the transmission refers to the second and fifth lines. Since the second and fifth lines are both in their proper positions and central positions, they can demonstrate the virtue of being just and upright to the world, which is the meaning of "Zhen Guan." The passage explains the section from "Sun and Moon" to "is the case." The Kan trigram represents the moon, and the Li trigram represents the sun, so "Sun and Moon" refers to Kan and Li. According to Yu Fan, the hexagram "Wei Ji" (The Non-Completion) corresponds to the waning moon; if "Wei Ji" corresponds to the waning moon, then "Ji Ji" (The Completion) corresponds to the full moon. Therefore, Xun Shuang said: "Li represents the sun, which reaches its zenith at the position of Li and then becomes bright. The moon is represented by Kan, and the proper position of Kan is opposite to Li. "Opposition" refers to the fifteenth day of the lunar month, when the moon and sun are directly opposite, precisely at the position of Kan, and the moon is full and bright. Therefore, the way of the sun and moon is upright and ever bright. The "Zhou Yi Cang Tong Qi" says: "On the fifteenth day, the Qian trigram is complete, the full moon rises in the east, the toad and the rabbit of the moon, the sun and moon shine together." This is precisely the meaning of "Zhen Ming."

○「一謂」至「者也」○一謂乾元，虞義也。《繫下》曰：「天地，萬物化醇；男女覯精，萬物化生。」言致一也。故爻之發動所之之卦，一則正，兩則惑。京氏筮法一爻變者為九六，二爻以上變者為八，故《晉語》重耳得貞屯悔豫皆八，乃三爻變，不稱「屯之豫」而稱「八」；《左傳》穆姜遇「艮之八」，乃五爻變，不稱「艮之隨」而稱「八」，皆是貞夫一之義也。

The passage discusses the concept of "one" from "One" to "is also." "One" refers to the primordial energy of the乾 trigram, according to Yu Fan. The "Great Treatise" of the "Commentary" states: "Heaven and Earth, the transformation of all things into purity; men and women meet in essence, and all things are transformed into existence." (The original text here omits the two characters "yinwen," and they are not added according to the usual practice.) This passage explains the return to unity. Therefore, after a line is activated, the resulting hexagram becomes correct with only one line changed, but when more than two lines are changed, confusion arises. In Jing Fang's method of divination, a change of one line is called "nine" or "six," while a change of more than two lines is called "eight." Thus, in the "Guoyu · Jin Yu," Duke Chong's divination resulted in "Zhen Tun, Hui Yue, all eight," which refers to three lines changing, so instead of saying "Tun to Yue," it is called "eight"; in the "Zuo Zhuan," Lady Mu Jiang's divination encountered "Gen to eight," which refers to five lines changing, so instead of saying "Gen to Su," it is called "eight." All these examples illustrate the meaning of "the essence is one."

又《左傳》莊廿二年遇觀之否，閔元年、眧七年遇屯之比，又閔二年遇大有之乾，僖十五年遇歸妹之睽，廿五年遇大有之睽，襄廿五年遇困之大過，昭五年遇明夷之嗛，十二年遇坤之比，凡九占皆一爻變。其蔡墨所稱「乾之遘」等，乃隨舉各爻之辭，猶言初九、初六之類，非謂乾變遘，學者當共審也。

In addition, in the "Zuo Zhuan," the twenty-second year of Duke Zhuang's reign, a divination encountered "Guan" changing into "Po," in the first year of Duke Min's reign and the seventh year of Duke Zhao's reign, a divination encountered "Zun" changing into "Bi," in the second year of Duke Min's reign, a divination encountered "Da You" changing into "Qian," in the fifteenth year of Duke Xi's reign, a divination encountered "Gui Mei" changing into "Kui," in the twenty-fifth year of Duke Xi's reign, a divination encountered "Da You" changing into "Kui," in the twenty-fifth year of Duke Xiang's reign, a divination encountered "Kun" changing into "Da Guo," and in the fifth year of Duke Zhao's reign, a divination encountered "Ming Yi" changing into "Qian" (the original text says "Qian" instead of "Qian"). These nine instances all involved only one line changing. As for the statement "Qian changing into Gou" cited by Cai Mo, this refers to quoting the line statements of various lines, similar to mentioning "Nine at the Beginning" or "Six at the Beginning," and does not mean that the hexagram "Qian" actually changed into "Gou." Those who study the Book of Changes should carefully examine this point together.

○「陽在」至「者也」○此虞義也。乾初九潛龍勿用，故在初弗用。《文言》曰：「寉乎其不可拔，潛龍也。」故曰「隺然無為，潛龍時也」。坤亂於上，故不易世；行而未成，故不成名，是示人易者也。○「陰動」至「者也」○退，馬氏作隤，陸、董、姚作妥，音相近，故有異同。孟喜作退，今從之。「陰動而退」，《乾鑿度》文。陰體卑柔，故動而退。退然之象，臣道也。「簡，閱也」以下虞義也。簡，閱也，《廣雅》文。桓六年《春秋傳》曰：「大閱，簡車馬也。」簡閱同義，故云簡閱也。坤以藏之，故閱藏萬物示人簡者也。

The passage discusses the interpretation of the "Yang in position" to "the one who is so" section. This is Yu Fan's view. The first line of the Qian hexagram states, "The dragon is hidden and not used." Therefore, Yang is in the initial position but not yet in use. The "Wenyan" section of the Qian hexagram says, "How firm and unshakable it is, like a hidden dragon." "Huo" describes a firm and resolute appearance, so the commentary says, "Standing firm and doing nothing, this is the time for the hidden dragon." The K'un hexagram is above, and the world is in disorder, so the gentleman does not change with the world; although virtue is practiced, achievements are not yet realized, so he does not seek fame—this is to show people simplicity. The passage discusses the interpretation of the "Yin movement" to "the one who is so" section. The character "retreat" in the Ma Rong version is "tui," while in the Lu Ji, Dong Yu, and Yao Xin versions it is "tuo," which are similar in sound, so different versions have variations; the Meng Xi version uses "retreat," and here we follow the Meng version. "Yin movement and retreat" is a phrase from the "Yi Wei Gan Zao Du." Yin is inherently humble and gentle, so when it moves, it retreats. This appearance of retreat is the way of a minister. "Simplified, meaning review" is Yu Fan's view. "Simplified" is interpreted as "review," as found in the "Guangya." In the "Spring and Autumn Annals" of the sixth year of Duke Huan, it says, "A great review, simplifying chariots and horses," showing that "simplified" and "review" have the same meaning. Therefore, it says, "Simplified, meaning review." K'un governs storage, so it can review and store all things, thus showing people simplicity.

○「此謂」至「者也」○此陳易簡而及爻象，故知「效此」「象此」為易簡也。易簡即乾坤之元，故云一也。爻之動貞夫一，故云效此者也。聖人則天之象分為三才八卦是也。太極元氣函三為一，三才合於一元，故云象此者也。○「內初」至「外也」○此虞義也。內謂初爻，外謂上爻，「其初難知，其上易知」。陽為吉，故陽象動內則吉見外；陰為凶，故陰象動內則凶見外也。

The passage being explained is from "this" to "also." This section first discusses the simplicity and ease of the trigrams Qian (Heaven) and Kun (Earth), then moves on to lines and images, so it is known that "effort to follow this" and "image this" refer to the simplicity and ease. Simplicity and ease are the original qi of Qian and Kun, so they are said to return to "one." The movement of lines is based on this "one," so lines follow it. Sages follow the heavenly phenomena and divide them into the three elements and the eight trigrams, which is exactly this meaning. The ultimate principle's original qi includes the three elements and returns to one; the three elements converge on the same original qi, so images are taken from it. The passage being explained is from "inner first line" to "outer also." This is Yu Fan's view. "Inner" refers to the first line, "outer" refers to the top line. The "Xici" lower transmission says, "At the beginning it is hard to know, at the top it is easy to know." Yang represents good fortune, so the yang image within moves, and good fortune is seen outside; Yin represents misfortune, so the yin image within moves, and misfortune is seen outside.

○「吉凶」至「一爻」○上言吉凶，此言功業，是吉凶生大業。荀氏謂陰陽相變功業乃成是也。天下之動貞夫一，動亦變也，故變謂所動之一爻。○「乾為」至「乎辭」○乾為聖人，虞義也。乾六爻發揮變動，旁通於坤，坤來入乾以成六十四卦，全體為彖，析體為爻。乾坤旁通而天地之情可見，故爻彖以情。「言辭以睹乎情」，《太玄》文。「辭也者，各指其所之」，故情見乎辭也。

The passage discusses the section from "Good fortune and misfortune" to "One line." Previously, the text spoke about good fortune and misfortune, and here it moves on to talk about achievements, indicating that good fortune and misfortune are the source of great endeavors. Xun Shuang said that yin and yang transform into each other, and only then can achievements be realized, which refers to this idea. All movements in the world are based on one, and "movement" is also "change," so "change" refers to the line that is in motion. The passage discusses the section from "Qian represents" to "in the statement." Qian is taken as an image of the sage, according to Yu Fan. The six lines of Qian change and move, and they correspond with Kun through mutual exchange; Kun enters into Qian, thus generating the sixty-four hexagrams. When referring to the whole hexagram, it is called "tuan," and when referring to each line separately, it is called "yao." The mutual exchange of Qian and Kun reveals the nature of heaven and earth, so both yao statements and tuan statements are based on this nature. "Words reveal the nature" is a saying from Yang Xiong's "Tai Xuan." The "Great Treatise" says, "Statements each refer to their direction," so the nature is revealed through words.

○「天地」至「是也」○此章皆言爻之變動，是節兼言爻物。下傳云：「道有變動，故曰爻；爻有等，故曰物。」於氏謂六親九族、福德眾形、萬象皆來發於爻，故曰物。《京房易積算法》曰：「孔子曰：八卦鬼為繫爻，財為制爻，天地為義爻，福德為寶爻，同氣為專爻。」陸績注云：「天地即父母也。」故云乾天稱父、坤地稱母。天帝在太微之中，降感以生聖人。《商詩·玄鳥》曰：「天命玄鳥，降而生商。」《周詩·生民》曰：「履帝武敏歆。」是其事也。天感生聖人而兼言地者，聖人謂乾五，有君而為之貳則坤二是也。《詩·崧高》云：「維嶽降神，生甫及申。」故兼言地也。

This passage discusses the section from "Heaven and Earth" to "is also." The entire chapter deals with the movement of lines (yao), and this particular section also touches on the relationship between "yao" and "things." The "Great Treatise" of the "Commentary on the Changes" states: "The Dao has movement and change, hence it is called yao; yao has distinctions, hence it is called things." Yu believed that forms such as the six relations, family ties, and fortune virtue, along with all phenomena in heaven and earth, arise from the movement of yao, hence they are called "things." The "Jingfang Commentary on the Changes and Arithmetic" records: "Confucius said: among the eight trigrams, ghosts are associated with the connected yao, wealth with the controlling yao, heaven and earth with the righteous yao, fortune virtue with the precious yao, and similar qi with the exclusive yao." Lu Ji's commentary says: "Heaven and earth are the parents." Therefore, the commentary refers to Qian as the father because it represents heaven, and Kun as the mother because it represents earth. The heavenly emperor resides in the Taiwei region, and through感应 (response and influence), he produces sages. The "Book of Songs, Shang Songs, Xuan Niao" says, "Heaven sent the玄鸟 (mythical bird), which descended and gave birth to the Shang." The "Book of Songs, Da Ya, Shengmin" says, "He walked on the emperor's path with sensitivity and reverence," referring to such events. The text mentions heaven and also speaks of earth because "sage" refers to the fifth line of Qian, and when there is a ruler, there must be an assistant, which is the second line of Kun. The "Book of Songs, Da Ya, Songgao" says, "Mountains descended to bestow divine power, giving birth to Fu and Shen," hence the need to mention earth as well.

聖人之大保曰位，福德為寶爻，保與寶通。《抱朴子》引《靈寶經》曰：「支乾上生下曰寶，甲午、乙巳是也。」淮南王說者在《天文篇》。若然，天地所生當是專爻而云福德者，八純宗廟為太祖，天之感生猶商之契、周之后稷，故以福德為乾五，專爻為助福德守位者也。《淮南·天文》云：「子母相得曰專。」《靈寶經》曰：「上下同日，故曰專爻。」震守器，故曰守。乾五為仁，兄弟同氣，助福德而守位者，故云守位曰仁也。

The transmission says, "The great guardian of the sage is position." The fortune virtue line is the precious line, as the characters "bao" and "bao" are interchangeable. The "Baopuzi" cites the "Lingbao Jing" saying, "Those born from the branches onto the stems are called precious, such as Jiawu and Yisi." The view of the Marquis of Pingyuan is found in the "Tianwen" section of the "Huainanzi." According to this, what is born from heaven and earth should be the exclusive line, but here it refers to the fortune virtue line, because the eight pure hexagrams take the ancestral line of the temple as the great ancestor. Heaven's感应 to produce the sage is like the ancestor Qi of the Shang people and the ancestor Houji of the Zhou people. Therefore, the fortune virtue is fixed at the fifth line of Qian. The exclusive line is the one that assists the fortune virtue line in maintaining its position. The "Tianwen" section of the "Huainanzi" says, "Mother and child harmonize to form the exclusive." The "Lingbao Jing" says, "When upper and lower are the same day, it is called the exclusive line." Zhen guards the vessels, so it is said "to guard." The fifth line of Qian represents benevolence, siblings come from the same source, they can assist the fortune virtue line and maintain its position, so it is said "to guard position is benevolence."

八卦財為制爻，《淮南·天文》曰：「母勝子曰制。」如火為水妃之類是也。與兄弟同制之爻，故以聚人也。《淮南·天文》曰：「子勝母曰困。」鬼為繫爻，鬼者，鬼吏也，繫即困也。坤為理為財，故為理財。《繫下》曰：「初帥其辭而揆其方。」虞彼注云：「帥，正也，謂修辭立誠；方謂坤也。」以乾通坤，故初帥其辭而揆其方，亦是乾正坤之義，故曰乾為正辭，乾謂五也。坤積惡，故坤陰為非。《繫下》云：「辨是與非。」虞彼注云：「非謂陰是也。」

Among the eight trigrams, the wealth trigram is subject to control. The "Huainanzi · Astronomical" states, "When the mother overcomes the child, it is called control," which is similar to how fire is the spouse of water. The wealth trigram and the siblings trigram are both subject to control, so they can gather people. The "Huainanzi · Astronomical" also says, "When the child overcomes the mother, it is called confinement." The ghost trigram is the controlling trigram. "Ghost" refers to ghost officials, and "confinement" is the same as "confinement." The trigram of earth governs administration and wealth, so it can manage finances. The "Great Treatise Lower Transmission" says, "Initially, it leads its words and measures its direction." Yu Fan explains, "Lead means to correct, referring to sincerity in speech; direction refers to the trigram of earth." Using the trigram of heaven to connect with the trigram of earth, so "Initially, it leads its words and measures its direction" means using the trigram of heaven to correct the trigram of earth. Therefore, the trigram of heaven is called the correct words, and this "heaven" refers to the fifth line. The trigram of earth accumulates evil deeds, so the yin of the trigram of earth is "non." The "Great Treatise Lower Transmission" says, "Distinguish right from wrong." Yu Fan explains, "Non refers to yin."

承上財爻而言，故云繫爻財所生者。《靈寶經》曰「下克上曰伐」是也。《靈寶經》者，葛洪所據先秦之書也。伐亦作罰，故趙曄《吳越春秋》范蠡據《玉門》第一篇，謂戊寅為罰日也。下之克上猶民犯上為非，為上者當治財而正上下之辭而禁其非。聖人在大保之位，故曰禁之者保爻，謂福德能制鬼吏也。詰奸慝、刑暴亂，《周禮·大司寇》文。以義正民，故曰義也。

This follows up on the previous discussion about the wealth hexagram, so it says 'the connected hexagram is the one generated by the wealth hexagram.' The Lingbao Jing says 'when the lower overcomes the upper, it is called 'fa' (punishment).' This refers exactly to this situation. The Lingbao Jing is an ancient book from the Pre-Qin period that Ge Hong relied upon. 'Fa' can also be written as 'fa' (punishment), so in Zhao Ye's Wu Yue Chunqiu, Fan Li cites the first chapter of Yu Men, saying that the fifth day of the Wu Yin stem is a day of punishment. When the lower position overcomes the upper position, it is like common people committing wrongdoings against those above; those in superior positions should manage resources and correct the speech between superiors and inferiors, thus preventing such misconduct. The sage is in the position of great protection, so the hexagram that comes out to prohibit this is the protection hexagram, meaning the fortune virtue hexagram can subdue the ghost officials. 'Investigating wickedness and punishing violence and disorder' comes from the Zhou Li, Autumn Officials, Da Sikeou. Using righteousness to correct the people, this is called 'righteousness.'

○「天地」至「備矣」○一卦備有六戚，謂父子、兄弟、夫婦、君臣也。天地父母爻，福德子爻，故云天地福德父子也。同氣為兄弟，故云專爻兄弟也。五行以受制者為其妃，故云財爻夫婦。福德為君，鬼爻為吏，故云保繫二爻君臣也。卦家合是四者為六戚，即六親也。《序卦》曰：「有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣。」

The passage discusses how a single hexagram contains all six relations, which are father and son, brothers, husband and wife, and sovereign and subject. The heavenly and earthly trigrams represent the parents' trigrams, while the fortune and virtue trigrams represent the son's trigrams, thus forming the relationship of father and son. Brothers are those of the same nature, so the trigrams representing brothers are called the brothers' trigrams. In the five phases, the element that is controlled by another is considered the spouse, so the wealth trigram represents husband and wife. The fortune trigram is the sovereign, and the ghost trigram is the official, thus forming the relationship of sovereign and subject. The hexagram master combines these four relationships into the six relations, known as the six relations or six kinship categories. The "Sequence of Hexagrams" states: "When heaven and earth exist, then all things come into being; when all things come into being, then there are male and female; when there are male and female, then there are husband and wife; when there are husband and wife, then there are father and son; when there are father and son, then there are sovereign and subject."

家人一卦乾為父，艮為子，是父子也；三動震為兄，艮為弟，是兄弟也；震為夫，巽為婦，是夫婦也。故《彖傳》曰：「家人有嚴君焉，父母之謂也。」是君臣也。又曰：「父父、子子、兄兄、弟弟、夫夫、婦婦而家道正，正家而天下定矣。」但父子、兄弟、夫婦、君臣各得其正，所謂既濟定也。此一卦所以取義於六戚，具於家人卦中，故云家人一卦義備矣。

In the hexagram Family, Qian represents the father and Gen represents the son, forming a father-son relationship; when the third line moves to form Zhen, Zhen represents the elder brother and Gen represents the younger brother, forming a brother relationship; Zhen represents the husband and Xun represents the wife, forming a husband-wife relationship. Therefore, the Commentary on the Judgment of the hexagram Family says: "In the family there is a strict ruler, which refers to the parents." This is the relationship between ruler and subject. The Commentary on the Judgment also says: "The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; then the family will be properly ordered, and when the family is properly ordered, the world will be at peace." As long as the father-son, brother-brother, husband-wife, and ruler-subject relationships each hold their proper positions, this is what is meant by the hexagram Ji Ji, where the strong and weak elements are properly positioned. This hexagram derives its meaning from the six relatives, precisely because all six relatives are included in the hexagram Family. Therefore, the meaning of the hexagram Family is already complete.

古者庖犧氏之王天下也。注。庖犧古文作伏戲。伏，服也；戲，化也。伏戲畫八卦以治天下，天下服而化之，故稱伏戲。伏戲，太昊氏，以木德王天下，位乎乾五。五動見離，離南方卦，南面而聽天下，嚮明而治也。

The transmission says: In the ancient times, when the Emperor Fuxi ruled over the world, Hui Dong annotated: "Fuxi" was written as "Fuxi" in ancient texts. "Fu" means obedience, and "Xi" means cultivation and transformation. Fuxi drew the eight trigrams to govern the world. The people both obeyed him and were cultivated and transformed by him, hence he was called Fuxi. Fuxi is the Taohao dynasty. He ruled the world with the virtue of wood from the five phases. His position corresponded to the fifth line of the Qian trigram. When the fifth line moves, the image of Li appears. Li is the southern trigram, and the Son of Heaven faces south to govern the world, governing with the direction of light.

仰則觀象於天。注。天有八卦之象。俯則觀法於地。注。地有八卦之形。觀鳥獸之文。注。謂朱鳥、白虎、蒼龍、玄武四方二十八宿經緯之文。與地之宜。注。謂四方四維八卦之位，山澤高卑五土之宜。近取諸身。注。坤為近為身，故近取諸身。遠取諸物。注。乾為遠為物，故遠取諸物。

The transmission says: Look up to observe the celestial phenomena. Hui Dong notes: The heavens have the forms of the Eight Trigrams. The transmission says: Look down to observe the earthly principles. Hui Dong notes: The earth has the forms of the Eight Trigrams. The transmission says: Observe the patterns of birds and beasts. Hui Dong notes: This refers to the four groups of the Twenty-Eight Mansions, namely the Southern Vermilion Bird, Western White Tiger, Eastern Azure Dragon, and Northern Black Tortoise, interwoven in the directions. The transmission says: Also observe the suitability of the land. Hui Dong notes: This refers to the directions of the Four Cardinal and Four Intermediate points, the Eight Trigrams, as well as the high and low positions of mountains and marshes, and the five types of soil each suitable for particular products. The transmission says: Nearby, take the image from one's own body. Hui Dong notes: The Earth Trigram takes the image from nearness and from the body, so nearby, one takes the image from one's own body. The transmission says: Distantly, take the image from all things. Hui Dong notes: The Heaven Trigram takes the image from distance and from things, so distantly, one takes the image from all things.

於是始作八卦，以通神明之德。注。幽贊於神明而生蓍，演之為數，三才五行備焉。顯道神德行，可與酬酢，可與右神，故以通神明之德。以類萬物之情。注。六十四卦凡萬有一千五百二十筴，筴類一物，故以類萬物之情。

The transmission says: Thus began the creation of the Eight Trigrams, to connect with the virtue of the divine. Hui Dong's commentary: It secretly supports the transformation and generation of the divine, producing the yarrow stalks, and through the yarrow stalks, numbers are derived. The three realms of heaven, earth, and humanity, as well as the Five Phases of metal, wood, water, fire, and earth, are all included within them. The Great Treatise of the Upper Transmission says, "Manifesting the Way and the divine virtue, thus it can respond to the divine and assist the spirits," hence the Eight Trigrams can connect with the virtue of the divine. The transmission says: It is used to classify the forms of all things. Hui Dong's commentary: The Upper and Lower Sections of the Zhou Changes together total eleven thousand five hundred twenty lines, each line corresponding to one thing, thus it can classify the forms of all things.

疏。「庖犧」至「治也」○此孟、京、虞義也。庖犧，孟、京作伏戲。許慎以《易》孟氏為古文，故知古文作伏戲。伏讀為服，戲讀為化，古訓音與義並舉，故云伏，服也；戲，化也。伏戲為太昊有天下之號。伏戲畫八卦以治天下，始於幽贊，終於贊化育，故天下伏而化之。《說卦》曰：「帝出乎震。」故知太昊氏以木德王天下。

This is Hui Dong's own commentary. It explains the annotations from "Paoxi" to "zhi ye" in the text. ○ This is the view of Meng Xi, Jing Fang, and Yu Fan. "Paoxi" is written as "Fuxi" in Meng Xi's and Jing Fang's versions. Xu Shen took Meng's version of the Book of Changes as the ancient text, so he knew the ancient text read "Fuxi." "Fu" is read as "fu," and "xi" is read as "hua." In ancient interpretations, both sound and meaning were given together, so "fu" means "fu" and "xi" means "hua." "Fuxi" is the title of the Taihao clan who ruled the world. Fuxi drew the eight trigrams to govern the world. The beginning was to secretly support the divine, and the end was to support the transformation of heaven and earth, so the people both obeyed and were transformed. The "Shu Guan Zhuan" says, "The emperor comes forth from Zhèn," and Zhèn belongs to the eastern wood, so we know that the Taihao clan ruled the world with the virtue of wood.

虞氏謂文王書經繫庖犧於乾五，故位乎乾五。昭廿九年蔡墨稱《周易》曰：「在乾之大有曰飛龍在天。」大有體離，《說卦》曰「相見乎離」，故五動見離。離南方卦，南面而朝諸侯，天子當陽，諸侯用命，故南面而聽天下，嚮明而治也。其後神農因之，遂立明堂，為歴世治天下之大法也。

Yu Fan believed that King Wen assigned the lineage of Fuxi to the fifth line of the Qian hexagram, thus saying that Fuxi was located at the fifth line of Qian. In 29th year of Zhao Gong, Cai Mo cited the Zhou Yi saying, "In the Great Possession hexagram, the line says 'a dragon soars in the sky.'" The upper trigram of Great Possession is Li, and the Shuo Gua Zhuan says, "They meet at Li." Therefore, when the fifth line of Qian moves, the image of Li appears. Li is the hexagram of the south; the Son of Heaven faces south to receive the homage of the feudal lords. The ruler resides in the sunny position, and the feudal lords obey him. Thus, it is said that facing south to govern the world, facing the light to govern. Later, Shen Nong followed this system and established the Mingtang, which became the fundamental law for governing the world in successive dynasties.

○「天有」至「之情」○此虞、陸績、九家等義也。在天成象，故天有八卦之象，謂震象出庚、兌象見丁之類是也。在地成形，故地有八卦之形，謂震竹、巽木之類是也。法象莫大乎天地，故天稱象、地稱法也。南方朱鳥，西方白虎，東方蒼龍，北方玄武，每方七宿，分主春秋冬夏，故四方二十八宿。五星為緯，二十八宿為經，故云經緯之文。

The passage discusses the idea that the heavens produce images and the earth produces forms. This is the view held by Yu Fan, Lu Ji, and the Nine Schools of the Book of Changes. The heavens generate images, so it is said that the heavens have the images of the Eight Trigrams. This refers to the method of assigning Heavenly Stems to the Trigrams, such as the image of Zhen (Thunder) appearing on the third day of the month in the direction of Geng, and the image of Dui (Lake) appearing on the eighth day of the month in the direction of Ding. The earth generates forms, so it is said that the earth has the forms of the Eight Trigrams. This refers to the description in the "Commentary on the Hexagrams" that Zhen represents young bamboo and Xun represents wood. There is no greater model for reference than the heavens and the earth, so the heavens are said to have "images" and the earth is said to have "forms." The Southern direction is associated with the Vermilion Bird, the Western with the White Tiger, the Eastern with the Azure Dragon, and the Northern with the Black Tortoise. Each direction governs seven stars, and they respectively oversee spring, autumn, winter, and summer. Together, they form the twenty-eight constellations. The five wandering planets move along the meridians, and the twenty-eight constellations are fixed as the meridians, hence it is said that they form a pattern of intersecting meridians and threads.

坎離震兌為四方，乾坤艮巽為四維，故云八卦之位。山林川澤為山澤，丘陵墳衍原隰為高卑，《周禮·大司徒》以土會之法辨五地之物生，故云五土之宜也。《法言》曰「近如地」，故坤為近。坤為自、為我、為躬，《釋詁》曰：「身，我也。」又曰：「躬，身也。」故坤為身。虞注《嗛·彖傅》曰「天道遠」，故乾為遠。乾純粹精，精氣為物，故為物。

The trigrams Kan, Li, Zhen, and Dui each represent the four cardinal directions of east, south, west, and north respectively. The trigrams Qian, Kun, Gen, and Xun represent the four corners, so it is said that the Eight Trigrams have directional associations. Mountains and rivers together are called "mountains and marshes," while hills, ridges, plains, and lowlands respectively represent high and low landforms. The "Book of Rites · Grand Master of the Land" uses the "method of soil classification" to distinguish the products suitable for the five types of soil, so it is said that each type of soil has its own appropriate produce. Yang Xiong said in "Discourses on the Way" that "it is close to the earth," so the trigram Kun is associated with the near. The trigram Kun is also associated with self, me, and my body. The "Shi Gu" says "body, me," and also says "body, body," so the trigram Kun is associated with the body. Yu Fan's commentary on the "Commentary on the Judgment" of the hexagram "Modesty" says "the heavenly way is distant," so the trigram Qian is associated with the far. Qian represents the pure and refined qi, which condenses into things, so Qian is also associated with things.

上陳天地，此言人物，乃三才也。觀鳥獸之文與地之宜，乃五行也。合三才五行而大衍之數備矣，故於是始作八卦也。伏戲用蓍而作八卦，蓍者聖人幽贊於神明而生。伏戲演其數為五十。太極者，道也，分為兩儀，故顯道德行者人也；列為三才，故神德行酬酢往來也；變而為四時，故可與酬酢；作八卦以助天神變化，故可與右神，是通神明之德之事也。二篇之筴當萬物之數。《九家易》曰：「聖人有以見天下之冊而擬諸其形容，象其物宜。」冊古文筴，故云筴類一物也。

The previous passage spoke of heaven and earth, and here it refers to human beings and objects, combining them into the three elements of heaven, earth, and humanity. Observing the patterns of birds and beasts and the suitability of the land refers to the Five Phases. The three elements and the Five Phases together make the number of the Great Derivation complete, so it says, "Thus the Eight Trigrams were first created." Fu Xi used the yarrow stalks to create the Eight Trigrams, and the yarrow stalks were produced by the sage's hidden assistance in the divine cultivation. Fu Xi deduced the number of the yarrow stalks to be fifty. The Taiji is the Dao, which divides into the two principles of yin and yang, so it says that the manifestation of this Dao and the divine transformation of virtue belong to human beings; arranging them into the three elements, so the divine virtue can communicate and respond; changing into the four seasons of spring, summer, autumn, and winter, so it says, "It can respond and reciprocate"; creating the Eight Trigrams to assist the heavenly deities' transformations, so it says, "It can assist the gods"—these are all matters that connect with the divine virtue. The number of the upper and lower parts of the Zhou Yi corresponds to the number of all things. The Nine Schools' commentary on the Yi says, "The sage saw the number of the world and imitated its form, and compared it to the suitable nature of things." "册" is the ancient form of "筴," so one筴 corresponds to one thing.

作結繩而為罟，以田以魚，蓋取諸離。注。罟讀為網古。離為目，巽為繩，目之重者唯古，故結繩為網古。坤二五之乾成離，巽為魚，坤二稱田，以古取獸曰田，取魚曰魚，故取諸離。

The transmission says: Making a net from ropes to catch game and fish, is probably based on the image of the Li hexagram. Hui Dong explains: "Gu" is read as "gu" in the term "wanggu". The Li hexagram is based on the eye, and Xun is based on the rope; the only object with many holes like the eye is the net, so ropes are used to make nets. The second and fifth lines of the Kun hexagram move into Qian to form Li, and Xun is based on fish; the second line of Kun is called "tian" (hunting), using a net to catch animals is called "tian", and catching fish is called "yu", so it is said to be based on the image of Li.

疏。此以下十二蓋取皆制器尚象之事。上傳云：「備物致用，立成器以為天下利，莫大乎聖人。」聖人謂庖犧以下也。「罟讀為網古」者，古文二字並，故誤也，鍾鼎文皆然。「離為目」以下虞義也。《說文》曰：「罟也。」罟多目，故云目之重者唯罟。田讀為畋，魚讀為漁，故以罟取獸曰田，取魚曰魚。

Hui Dong's commentary says: From here onwards, the twelve instances of "gai qu" refer to the making of objects by following the trigrams. The "Great Treatise" of the upper part says: "To prepare objects and achieve their use, to establish instruments for the benefit of the world, nothing is greater than the sage." Here, the sage refers to the sages from Paoxi onwards. The annotation says "gu is read as net," because in ancient texts the two characters are written together, which can easily lead to misunderstanding, as seen in the inscriptions on bronze vessels. "Li as the eye" and the following are Yu Fan's views. The "Shuo Wen Jie Zi" provides an explanation of the character "gu." The "gu" has many holes, so it is said that the object with many overlapping eye holes is only the "gu." "Tian" is read as "tian," and "yu" is read as "yu," so using the "gu" to catch birds and beasts is called "tian," and using it to catch fish is called "yu."

庖犧氏沒，神農氏作。注。沒，終；作，造也。神農以火德王，火生土，故知土則利民播種，號神農氏也。斲木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。注。否四之初也。巽為木為入，艮為手，乾為金，手持金以入木，故斲木為耜。耜止所踰，因名曰耜。艮為小木，手以橈之，故揉木為耒。耒耜，器也。巽為號令，乾為天，故以教天下。坤為田，巽為股進退，震足動耜，艮手持耒，進退田中，耕之象也。益萬物者莫若雷風，故法風雷而作耒耜。

The transmission says: After the death of the Emperor Pai Xi, the Emperor Shen Nong rose to power. Hui Dong explains: "Death" means completion, and "to rise" means to create. The Emperor Shen Nong ruled with the virtue of fire, and since fire produces earth, he understood the nature of earth and made it convenient for the people to sow seeds, hence his name, Emperor Shen Nong. The transmission says: He made axes from wood to make plows, bent wood to make hoes, and used the plow and hoe to teach the people how to till the land, which is probably based on the image of the Hexagram of Increase. Hui Dong explains: The Hexagram of Increase is formed when the fourth line of the Hexagram of Strife moves to the first position. The trigram Xun represents wood and entering, Gen represents hands, and Qian represents metal; hands holding a metal blade entering into wood, so it refers to cutting and shaping wood to make a plow. The plow is the place where the plow enters the soil, hence its name. Gen represents small wood, and using hands to bend it, so it refers to bending wood to make a hoe. The plow and the hoe are both farming tools. Xun represents commands, and Qian represents heaven, so they are used to teach the people. Kun represents fields, Xun represents thighs and is associated with movement forward and backward, Zhen represents feet and moves the plow, Gen represents hands and holds the hoe. In the field, moving forward and backward, this is the image of farming. The greatest increase of all things is thunder and wind, so they imitated wind and thunder to create the plow and hoe.

疏。「沒終」至「氏也」○此虞義也。沒木作歾，《說文》曰：「歾，終也。」經傳通用沒，《大學》曰「沒世而不妄」是也。作造，《釋言》文。《樂記》曰：「作者之謂聖。」《文言》曰：「聖人作而萬物覩。」皆謂造作。後人不識古訓，改作為起，妄易虞義，今不從也。

Hui Dong's commentary explains the passage from "mei zhong" to "shi ye". This is Yu Fan's view. "Mei" in other versions is written as "ne", and the Shuowen Jiezi says "ne means to end." The classics commonly use "mei" instead of "ne". An example is the quote from the Great Learning, "mei shi er bu wang", meaning "to die without falsehood." The term "zuo" is interpreted as "zao", which comes from the Erya Shiyán. The Li Ji Yujie says "zuo zhe wei sheng", and the Wenyan of the Qian hexagram says "sheng ren zuo er wanwu du", both meaning creation. Later scholars misunderstood this ancient meaning and changed "zuo, zao also" to "zuo, qi also", altering Yu Fan's original meaning. This change is not adopted here.

○「否四」至「耒耜」○此虞義也。案，益卦虞彼注云「否上之初」，此云「四之初」，誤也。卦互艮乾，謂否乾也。《考工·匠人》曰：「耜廣五寸，二耜為耦，一耦之伐廣尺深尺。」鄭彼注云：「古者耜一金，兩人併發之。」京氏曰：「耜耒下耓。」《三倉》曰：「耒頭鐵也。」若然，耜為耒金，金廣五寸。

The passage discusses the section from "否四" to "耒耜." This is Yu Fan's interpretation. According to Yu Fan's commentary on the "益" hexagram, it should be "the beginning of the first line of the upper trigram of '否'," but here it is stated as "the beginning of the fourth line," which is incorrect. This hexagram includes the trigrams Gen and Qian. The Qian here refers to the Qian trigram originally present in the "否" hexagram. The "Rites of Zhou · Records of the Artisan" states: "The width of the plowshare is five inches, and two plowshares form a pair, with each pair's plowshare having a width of one foot and a depth of one foot." Zheng Xuan's commentary explains: "In ancient times, one plowshare was paired with a piece of metal blade, and two people worked together to dig the soil." Jing Fang says: "The plowshare is the lower part of the plow." The "San Cang" states: "The plowshare is the iron blade on the top of the plow." From this, we can see that the plowshare is a metal component on the plow, with a blade width of five inches.

耒面謂之庛，鄭氏讀棘刺之刺。刺，耒下前曲接耜者，《說文》從木，故斲木為耜。庇隨耜入地。《考工·車人》云：「車人為耒庛，長尺有一寸，自其庇縁其外以至於首以弦其內六尺有六寸，與步相中。」步六尺，耒與步相中，亦六尺，故云耜止所踰，因名曰耜。

The front end of the耒 is called 「庛」, and Zheng Xuan reads it as the character 「刺」 used for the thorn of a bramble. The character 「刺」 refers to the part at the lower end of the耒 that bends forward to receive the 耜. The Shuowen Jiezi says this character is composed of the radical 木, meaning that it is used to cut and shape wood into 耜. The 庛 moves into the ground together with the 耜. The Kao Gong Ji · Che Ren says: "The maker of the chariot makes the 庛 of the耒 one chi and one inch long; from the 庛 along the outer edge to the tip, and then measuring the inner side with a string, it totals six chi and six cun, which is equivalent to the length of one step." One step is six chi, so the length of the耒 is also six chi, which is why the 耜 is named after the limit it reaches when it enters the ground.

耒有直者有句者，中地之耒倨句磬折，皆須揉木為之。艮為小木，手以橈之，故揉木為耒。與芓同。《詩·大田》曰：「或芸或芓。」班固謂：「芓，附根。」每耨輙附根，皆用耒耜為之，故云耒耜器也。上之初利用為大作，虞彼注云「大作謂耕播」，故耒耨之利取諸此也。震雷巽風，損上益下，民說無疆，故云益萬物者莫若雷風，法風雷而作耒耜也。

The plow has straight handles and curved ones; the plow suitable for average land has a bend like a stone chime, and all of them must be bent from wood. The trigram Gen represents small wood, which is bent by hand, so it is said that wood is bent to make the plow. The character 'nou' is the same as 'yuan'. The Book of Songs, Xiao Ya, Da Tian says 'or yun or yuan', and Ban Gu explains that 'yuan' refers to adding soil to the roots. Every time they weed the field, they must add soil to the roots, and all of this is done with the plow and hoe, so the plow and hoe are farming tools. The top line of the Yi hexagram moves to the initial position, and the initial line says 'it is advantageous to make great works', and Yu Fan explains that 'great works' refers to plowing and sowing. Therefore, the convenience of the plow and hoe is modeled after this. Zhen represents thunder and Xun represents wind. The Yi hexagram reduces the upper part to benefit the lower part, and the people are infinitely joyful, so nothing benefits all things more than thunder and wind. Therefore, the plow and hoe are made by following the pattern of wind and thunder.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。注。否五之初也。離象正上，故稱日中。否巽近市，故為市。艮為徑路，震為足，又為大塗。否乾為天，坤為民，故致天下之民。坎水艮山，群珍所出，坤為聚為化，故聚天下之貨。震為交，乾為易，否巽為退，故交易而退，各得其所。噬嗑，食也，市井交易飲食之道，故取諸此也。

The transmission says: Setting up a market at noon to gather people from all over the world and collect goods from everywhere, trading them and then each going away, everyone obtaining what they need, this is probably taking the image from the Hexagram of Eating Through. Hui Dong notes: The Hexagram of Eating Through is formed by the fifth line of the Hexagram of Not Being, moving to the first position. The image of the sun is in the position of Li above, so it is called 'noon'. The Hexagram of Not Being has Xun, which has the image of 'gaining three times the profit', so it is taken as the image of the market. Gen represents a small path, Zhen represents feet, and also a great road. The Hexagram of Not Being has Qian as Heaven and Kun as people, so it is said to gather people from all over the world. Kan represents water, Gen represents mountain, which are the places where various treasures are produced. Kun governs gathering and generation, so it is said to gather goods from all over the world. Zhen represents exchange, Qian represents change, and the Xun of the Hexagram of Not Being represents retreat, so it is said that after trading, they each go away and obtain what they need. The Hexagram of Eating Through has the meaning of food and drink, and market trading is the way of maintaining life through food and drink, so it is taken as the image.

疏。此虞氏、翟元義也。離為日居五，故離象正上，日之中也。日有三時，朝市於東，市於中，夕市於西，舉日中以見朝夕也。巽近利市三倍，故為市。《中庸》曰：「今夫山，及其廣大，寳藏興焉；今夫水，及其不測，貨財殖焉。」故云坎水艮山群珍所出。坤西南方以類聚，故為聚。坤化成物，故為化。

Hui Dong explains: This is the view of Yu Fan and Zhai Yuan. Li represents the sun and is located in the fifth position, so the sun's image is above, which is the time when the sun reaches its zenith. A day's market has three periods: the early market in the east, the noon market in the center, and the evening market in the west. By mentioning 'noon', the early and evening markets can be inferred. The "Sayings of the Hexagram" states that Xun is "near to profit, three times more", so Xun is taken as the market. The "Doctrine of the Mean" says: "Now look at the mountain, when it is vast and great, treasures arise there; now look at the water, when it is unpredictable, wealth and goods are generated there." Therefore, Kan water and Gen mountain are the sources of various treasures. Kun is located in the southwest and gathers things of the same kind, so it is taken as gathering. Kun can nurture and bring forth all things, so it is taken as transformation.

古貨字止作化，《書·皐陶謨》曰「懋遷有無化居」是也。鄭注《儀禮》云：「天地所化生，取積而能化之義。」震初交神，故為交。乾易知，故為易。巽為進退，故為退。噬嗑頤中有物，故為食也。尋耕市皆始於神農，故許行為神農之言，有並耕一價之說，如楊朱之託於黃帝、墨子之託於禹，皆他技也。

In ancient times, the character 「货」was written as 「化」. An example is found in the Book of Documents, the Gao Yao Mo, which says 「Mao qian you wu hua ju」, meaning the exchange of goods. Zheng Xuan, in his commentary on the Rites of Zhou, explains that this refers to the transformation and generation of things by heaven and earth, accumulating and changing. The trigram Zhen is in the initial position and interacts with the divine, hence its image is of meeting. The trigram Qian is easy and accessible, hence its image is of change. The trigram Xun governs advance and retreat, hence its image is of retreat. The hexagram Shi He represents the image of something in the mouth, hence its image is of eating. Investigating further, both farming and market trading originated with Shen Nong. Therefore, Xu Xing quoted Shen Nong's words, proposing the idea of joint farming by rulers and people and uniform prices. This is similar to Yang Zhu attributing his teachings to the Yellow Emperor and Mozi attributing his to Yu, representing a different school of thought, not the original intent of Shen Nong.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦。注。乾為變，坤為民。聖人南面而治天下，改正朔，易服色，與民變革，故通其變使民不倦。神而化之，使民宜之。注。神謂乾，化謂坤。乾動之坤，化成萬物以利天下。坤為民，故使民宜之。《詩》曰：「宜民宜人，受祿於天。」

The transmission says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession, connecting the changes in between, so that the people could use them without tiring. Hui Dong's commentary says: Qian represents change, and Kun represents the people. The sage faces south to govern the world, changing the calendar, the new year, the color of vehicles and clothing, and transforming with the people, so it is said that by comprehending the changes, the people do not tire. The transmission says: By a mysterious way, they nurture the people, so that each person can find what is suitable for them. Hui Dong's commentary says: "Shen" refers to Qian, and "Hua" refers to Kun. Qian moves and enters into Kun, nurturing and generating all things to benefit the world. Kun represents the people, so it is said that the people each find what is suitable for them. The Book of Poetry, Great Yamen, "Jie Le" says: "Suitable for the people and suitable for the officials, receiving blessings from heaven."

易窮則變，變則通，通則久，是以自天右之，吉無不利。注。化而裁之存乎變，故窮則變；推而行之存乎通，故變則通；與天終始則可久，故通則久。王者通三統，立三正，若循連環，周則復始，窮則反本，是其義也。黃帝堯舜亦位乾五，五動之大有，故自天右之吉無不利。

The transmission says: The Way of the Book of Changes reaches its limit and then changes, through change it becomes unobstructed, and through unobstructed it can last long. Therefore, Heaven supports him, bringing auspiciousness and benefiting all things. Hui Dong's commentary says: The principle of cutting, regulating, nurturing, and cultivating lies in 'change,' hence when things reach their limit they change; the principle of extending and implementing lies in 'unobstructed,' hence when there is change there is unobstructedness; by being in harmony with the Way of Heaven it can last long, hence when there is unobstructedness there is longevity. Emperors who integrated the systems of Xia, Shang, and Zhou, and established the three official calendars, are like a circular ring, continuing in a cycle, returning to the beginning after completing a full circle, reaching the end and returning to the source, which is exactly this principle. The Yellow Emperor, Yao, and Shun were all in the position of the fifth line of the Qian trigram. When the fifth line moves, it becomes the Great Possession, hence Heaven supports him, bringing auspiciousness and benefiting all things.

黃帝堯舜垂衣裳而天下治，蓋取諸乾坤。注。乾為衣，坤為裳，取乾坤用九用六之義以治天下，而君臣上下各得其正，故天下治。《世本·作》曰：「黃帝臣伯余作衣裳。」蓋法始於伏戲而成於堯舜。

The transmission says: The Yellow Emperor, Yao, and Shun governed the world with ease, wearing their robes and folding their arms, which is probably based on the images of the Qian and Kun hexagrams. Hui Dong comments: Qian represents the upper garment, and Kun represents the lower skirt; by following the principle of all nines in Qian and all sixes in Kun, the ruler and ministers can each be in their proper positions, thus achieving great order in the world. The Shiben · Zuopian says: "The minister Boyu of the Yellow Emperor invented clothing and skirts." This system was probably first established by Fuxi and completed by Yao and Shun.

舜曰：「予欲觀古人之象，日月星辰山龍華蟲作會，宗彝藻火粉米黼黻絺繡，以五采章施於五色作服女明。」衣用會，裳用繡，凡十二章，是取象乾坤之事。《易》者象也，古人之象謂《易》象也，《春秋傳》曰「見《易》象」。

Shun said, "I wish to observe the patterns of ancient people, using sun and moon, stars, mountains, dragons, and patterns of flowers and clouds, as well as the patterns of the sacred beast, brocade, fire, powdered rice, and embroidered patterns, to apply five colors in a decorative manner on the garments of the people." The upper garment was decorated with painted patterns, while the lower garment was embroidered, making a total of twelve kinds of patterns. This is exactly taking the image of the Heaven and Earth. The Book of Changes is about images, and Shun's reference to "the patterns of ancient people" refers to the images of the Book of Changes. The Spring and Autumn Annals, Zuo Tradition says, "seeing the images of the Book of Changes," which can be taken as evidence.

疏。「乾為」至「不倦」○乾變坤化，故乾為變。「聖人南面而治天下，改正朔，易服色，與民變革」者，《禮記·大傳》文。《漢書》元朔元年詔曰：「朕聞天地不變，不成施化；陰陽不變，物不暢茂。」引此傳「通其變使民不倦」為證，是其義也。○「神謂」至「於天」○此虞義也。

Hui Dong's commentary explains the annotations from "Qian represents change" to "not weary." Qian represents change and Kun represents transformation, hence Qian is said to represent change. The passage "The sage faces south to govern the world, changes the calendar, alters clothing colors, and transforms the people" comes from the "Great Transmission" of the "Rites." The "Book of Han" records an edict from the first year of Yuan Shuo, which states: "I have heard that heaven and earth do not change, and there can be no implementation of transformation; yin and yang do not change, and things cannot flourish. "The edict cites the "Great Treatise" saying "by promoting change, the people will not become weary" as support, which exactly fits this meaning. This commentary explains the passage from "the divine is called" to "in heaven." This is Yu Fan's view.

○「化而」至「不利」○「與天終始則可久」，此陸績義也。「王者通三統，立三正，若循連環，周則復始，窮則反本」者，《書傳略說》文。黃帝、堯、舜繼伏羲、神農有天下者，故亦位乾五。五動之坤成大有，有天地日月之象，古之聰明睿知神武反覆而不衰者，故自天右之吉無不利也。

The passage in question is from "化而" to "不利." The sentence "With Heaven's beginning and end, it can last long" is a view held by Lu Ji. The lines "The king connects the three dynasties, establishes the three principles, following a continuous cycle, the Zhou dynasty begins again, and when exhausted, returns to the origin" are from the "Lüshi Chunqiu · Lüe Shuo." The Yellow Emperor, Yao, and Shun inherited the world after Fuxi and Shen Nong, so they are also positioned at the fifth line of the Qian trigram. When the fifth line moves toward the Kun trigram, it becomes the Great Possession (Dàyǒu). The Great Possession embodies the images of heaven, earth, sun, and moon, which represents the ancient wise and intelligent, heroic and resolute, and enduring nature. Therefore, it is said that heaven protects and blesses him, bringing auspiciousness and no disadvantage.

○「乾為」至「易象」○乾為衣，坤為裳，《九家說卦》文。《文言傳》曰：「乾元用九，天下治也。」乾用九，坤用六，成兩既濟，故君臣上下各得其正而天下治也。《世本》十五篇，其一曰《作篇》，言制作之事，彼文云「伯余作衣裳」，宋衷注云「黃帝臣也」。揚子《法言》曰：「法始於伏羲而成於堯。」黃帝作衣裳，衣裳之制取諸乾坤，故云法始於伏羲而成於堯舜。堯舜之治天下與伏羲同，禹、湯、文、武皆然，故荀子曰文武之道同伏羲也。

The passage discusses the section from "Qian Represents" to "The Image of the Book of Changes." The phrase "Qian represents clothing, Kun represents garments" comes from a lost text of "Shuo Gu" transmitted by the Nine Schools of the Book of Changes. The "Wenyan Zhuan" of the Qian hexagram states: "Qian Yuan uses all nines, and the world is well governed." Qian uses all nines and Kun uses all sixes, each transforming into "Ji Ji" and combining to form two properly positioned situations. Thus, the ruler and subjects each occupy their proper positions, and the world is well governed. The "Shi Ben" consists of fifteen chapters, one of which is called "Zuo Chapter," which specifically discusses the creation of systems. It says, "Bo Yu made clothing and garments." Song Zhong's commentary states that he was a minister of the Yellow Emperor. Yang Xiong's "Fayang" says: "The system began with Fuxi and was completed by Yao." The Yellow Emperor created clothing and garments, and the form of clothing and garments was modeled after Qian and Kun. Therefore, this system of rules began with Fuxi and was completed by Yao and Shun. Yao and Shun governing the world continued the tradition of Fuxi. Yu, Tang, King Wen, and King Wu also followed this tradition. Therefore, Xunzi says that the way of King Wen and King Wu was the same as that of Fuxi.

舜曰已下至「女明」，《尚書·皐陶謨》文。鄭彼注云：「會讀為繪。宗彝，宗廟之鬱鬯尊也，虞夏以上蓋取虎彝、蜼彝而已。粉米，白米也。絺讀為黹，黹，紩也。凡畫者為繪，刺者為繡。」此繡與繪各六，衣用繪，裳用繡。性曰採，施曰色。此十二章為五服，天子備有焉以飾祭服。乾為衣，坤為裳，乾坤各六畫，繡與繪亦各六；乾坤十二爻，衣裳亦十二章，是取象乾坤之事。

From "Shun said" down to "you are bright," these are the words from the Book of Documents, the Gao Yao谟. Zheng Xuan remarked there that "hui" should be read as "hui," meaning to draw or paint; "zong yi" refers to a ceremonial vessel used in the ancestral temple for holding yuchang wine, and during the Yu and Xia dynasties, they probably only used two types of such vessels, namely the tiger-shaped and the monkey-shaped ones; "fen mi" simply means white rice; "chi" should be read as "zhi," and "zhi" refers to sewing and embroidery. Anything drawn or painted is called "hui," while anything stitched or embroidered is called "xu." Here, both embroidery and painting account for six kinds each, with the upper garment decorated with painting and the lower skirt with embroidery. Those that are naturally present are called "cai," while those added on are called "se." These twelve kinds of patterns constitute the five ranks of ceremonial robes, which the Son of Heaven possesses in full, to adorn the garments used in worship. Qian represents the upper garment, and Kun represents the lower skirt. Each of Qian and Kun has six lines, just as embroidery and painting each have six kinds. Qian and Kun together make up twelve lines, just as the upper garment and lower skirt together make up twelve patterns—this is precisely taking the symbolic meaning of Qian and Kun.

八卦成列，象在其中，故曰《易》者象也，謂今之《易》古之象也。伏羲作八卦而名象，故五帝之書皆蒙象名。《堯典》「曆象日月星辰」，此曆書也；又曰「象以典刑」，《皐陶謨》曰「方施象刑惟明」，此刑書也；「古人之象」，此《易》書也。聖人因天，故治天下之書皆名象。《周禮》六官稱六象，縣於象魏，故哀三年《春秋傳》曰「命藏象魏曰舊章不可亡也」，是古名書為象之事。《春秋傳》曰「見《易》象」，昭二年傳文，引之以驗彼時猶襲古名，稱為《易》象也。

The eight trigrams are arranged in a sequence, and the images of the trigrams are contained within them. Therefore, the Book of Changes is called "Xiang" (image), meaning that the Book of Changes of today is the same as the "Xiang" of ancient times. Fuxi created the eight trigrams and named them "Xiang," so the documents of the Five Emperors' era continued to use the term "Xiang." The Shangshu: Yaodian says "to observe the movement of the sun, moon, and stars," which refers to a book of astronomy; it also says "Xiang to establish punishment," and the Gaoyao Mo says "to apply the image of punishment and ensure clarity," which refers to a book of law; Shun's "ancient Xiang" refers to a book of the Book of Changes. The sages all modeled themselves after heaven, so the documents governing the state were all named "Xiang." The six officials of the Zhou Li are called "six Xiang," and they were hung on the gate of the palace called Xiangwei. Therefore, in the third year of Ai Gong's reign, the Spring and Autumn Zhuan records "commanding the storage of Xiangwei to say: the old regulations must not be lost," which is evidence that ancient documents were called "Xiang." The Spring and Autumn Zhuan says "seeing the Xiang of the Book of Changes," which is from the transmission of the second year of Zhao Gong. Hui Dong cites this to prove that at that time the ancient name was still used, and the Book of Changes was called "Xiang."

挎木為舟，掞木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。注。否四之二也。木在水上乘風，舟楫之象。挎，判也；掞，銳也。巽為長木，艮為手，乾為金，艮手持金，故挎木為舟，掞木為楫也。否時天地不通，四之二坎為通，故以濟不通。乾為遠為利，故致遠以利天下，蓋取諸渙也。

The transmission says: Cutting a tree to make a boat, sharpening a tree to make oars, the utility of the boat and oar is to cross over obstacles and reach distant places for the benefit of the world. This is probably taking the image of the Hexagram of Dispersing. Hui Dong notes: The Hexagram of Dispersing is formed by the fourth line of the Hexagram of Non-Communication moving to the second position. A wooden boat floats on water and moves with the wind, which is the image of a boat and oar. "Kua" means to cut open, and "tian" means to sharpen. Xun represents a long piece of wood, Gen represents the hand, and Qian represents metal; the hand holds a metal blade, thus cutting wood into a boat and sharpening wood into oars. During the time of Non-Communication, the heavens and earth are closed and uncommunicating; the fourth line moves to the second position to form Kan, which has the meaning of communication, so it is said to cross over obstacles. Qian represents distance and benefit, so it is said to reach distant places for the benefit of the world. This is probably taking the image of the Hexagram of Dispersing.

疏。此虞、九家義也。虞氏謂神農、黃帝、堯、舜之時民多否閉，故聖人有作，取乾之坤，以坤之乾，備物致用，立成器以為天下利也。渙自否來，九四之二體巽坎，巽為木為風，坎為水，木在水上乘風，舟楫之象也。挎判，《說文》文；掞鋭，《字林》文。艮互艮，乾否乾也。否時天地閉，故不通；四之二成坎，坎為通，故以濟不通也。

Hui Dong's commentary says: This is Yu Fan's view and that of the Nine Schools of the Book of Changes. Yu Fan believed that during the time of Shen Nong, the Yellow Emperor, Yao, and Shun, the people suffered much from blockage and obstruction, so the sages arose and made innovations. They moved the Qian trigram into the Kun trigram and the Kun trigram into the Qian trigram, prepared tools and fully utilized their functions, making utensils to benefit the world. The hexagram Huan comes from the hexagram Po. The line Nine in the Fourth moves to the second position, forming the trigrams Xun and Kan: Xun represents wood and wind, and Kan represents water. Wood floats on water and is carried by the wind, which is the image of a boat or raft. "Kua is interpreted as 'to divide'" comes from the Shuowen Jiezi, and "Shan is interpreted as 'sharp'" comes from the Zilin. The annotation refers to the mountain trigram taken from the mutual trigrams, and the Qian trigram is the original Qian trigram in the hexagram Po. During the time of Po, heaven and earth were closed off, so there was no communication. The line Four moves to the second position to form Kan, which has the meaning of communication, so it is said to cross over the place of obstruction.

犕牛乘馬，引重致遠以利天下，蓋取諸隨。注。否上之初也。否乾為馬為遠，坤為牛為重，坤初之上為引重，乾上之初為致遠。巽為繩，繩束縛物在牛背上，故服牛。艮為背，巽為股，在馬上，故乘馬。出否之隨，引重致遠以利天下，故取諸隨。

The transmission says: driving oxen, riding horses, pulling heavy loads, and traveling to distant places for the benefit of the world, is probably based on the image of the Hexagram of Following. Hui Dong notes: the Hexagram of Following is formed when the top line of the Hexagram of Non-communication moves down to the first line. In the Hexagram of Non-communication, Qian represents horses and distance, while Kun represents oxen and heavy loads; the first line of Kun moving upward signifies 'pulling heavy loads,' and the top line of Qian moving downward signifies 'reaching distant places.' Xun represents ropes, and using ropes to tie goods onto oxen's backs, so it is called driving oxen. Gen represents the back, and Xun represents the thighs; when a person sits on a horse, it is called riding horses. From the Hexagram of Non-communication transforming into the Hexagram of Following, pulling heavy loads and reaching distant places for the benefit of the world, hence the image is taken from the Hexagram of Following.

疏。此虞義也。犕，古服字，孟喜作犕，今從之。《春秋》僖廿四年傳「王使伯服」，《史記》作伯犕。《後漢書·皇甫嵩傳》董卓謂嵩曰：「義真犕未乎。」義作服字。亦作備。《史記·趙世家》武靈王云「騎射之備」，《戰國策》備作服。《特牲饋食禮》云「備荅拜焉」，鄭彼注云「古備為復」。《說文》：「絥，車絥也。」或作鞴，古音通也。否上九之坤初為隨，艮巽皆據互體，否上之初，故云出否之隨也。

Hui Dong's commentary says: This is Yu Fan's view. "犕" is an ancient form of "服". Meng Xi's version uses "犕", and here we follow Meng's version. In the "Spring and Autumn Annals" transmission of the 24th year of Duke Xian, it is written as "the king sent Bo Fu". The "Records of the Grand Historian" writes it as "Bo犕". In the "Book of the Later Han · Biography of Huangfu Song", Dong Zhuo says to Huangfu Song, "Yizhen犕 wei hu", using the meaning of "服". This character is also written as "备": In the "Records of the Grand Historian · Biography of King Wu of Zhao", King Wu of Zhao says "the equipment for riding and shooting", and in the "Strategies of the Warring States", "备" is written as "服"; In the "Rites of Zhou · Rituals for Offering Food to the Ancestors", it says "the preparation for the response bow", and Zheng Xuan's commentary there says "ancient '备' was written as '复'". The "Shuo Wen Jie Zi" says "絥, the covering of a carriage", or written as "鞴", showing that ancient pronunciations were similar. When the top line of the "Pu" hexagram comes to the first position of the "Kun" hexagram, it becomes the "Sui" hexagram; the commentary refers to Gen and Xun as mutual hexagrams. The "Sui" hexagram is derived from the top line of the "Pu" hexagram coming to the first position, so it is said "coming out of Pu to become Sui".

重門擊以待虣客，蓋取諸豫。注。復四之初也。下有艮象，從外示之，震復為艮，兩艮對合，重門之象也。艮為手，震為木，初巽爻也，應在四，皆木也，手持二木以相敲，是為擊。擊為守備警戒也。四體坎，坎為盜，五離爻為甲冑戈兵，盜持兵是暴客也。震為足為行，坤為夜，手持木夜行之象。其卦為豫，備豫不虞，故取諸豫也。

The transmission says: Setting up many gates and striking wooden clappers to guard against violent guests, is probably based on the image of the Hexagram 6 (Yü). Hui Dong notes: The Hexagram 6 is formed by the fourth line of the Hexagram 1 (Fu) moving to the first position. The lower trigram has the image of Gen (Mountain). Looking from outside, Zhen (Thunder) reversed becomes Gen (Mountain), with two Gens facing each other, forming the image of many gates. Gen represents hands, Zhen represents wood. The first line originally was Xun (Wind), corresponding with the fourth line, both belonging to wood; hands holding two pieces of wood and striking them together is the act of striking clappers. Striking clappers is for guarding and being on alert. The fourth line forms the image of Kan (Water), which represents thieves; the fifth line is Li (Fire), representing armor and weapons. Thieves holding weapons are referred to as 'violent guests'. Zhen represents feet and movement, while Kun represents night; holding wooden clappers and patrolling at night is exactly this scene. This hexagram is Yü, which means 'preparing in advance for unexpected events', hence the image is taken from Yü.

疏。此虞、鄭、九家義也。復六四之初為豫。豫互艮外體震，震反艮也，故云從外示之，震復為艮。示，古視字也。艮為門闕，故云兩艮對合重門之象。荀氏解中孚曰「兩巽對合，外實中虛」，九家主荀，此說當出於荀氏耳。上古明堂之法，外戶而不閉，盜竊亂賊不作，今有重門者，豈黃帝堯舜之時大道有時而隱乎。虞註上繫云「坎為暴」，坎盜持兵是暴客也。

Hui Dong's commentary says: This is the view of Yu Fan, Zheng Xuan, and the Nine Schools of the Book of Changes. In the hexagram Fu, the line six in the fourth moves to the first position and becomes Yu. The mutual trigrams of Yu are Gen, and its outer trigram is Zhen. Zhen is the inverted image of Gen, so it is said 'looking from outside, Zhen reversed becomes Gen.' 'Shi' is an ancient form of 'shi' meaning 'to look.' Gen represents gates, so two Gen facing each other closing in form the image of double gates. Xun Shuang interpreted Zhongfou as 'two Xun facing each other, outer solid and inner hollow.' The Nine Schools of the Book of Changes take Xun Shuang's interpretation as their standard, so this view should come from Xun Shuang. In ancient times, the system of the Bright Hall had outer gates open and not closed, so theft and disorder did not occur. Now, however, we need to set up double gates. Is it possible that even during the time of the Yellow Emperor, Yao, and Shun, the great way had periods of being hidden and not practiced? Yu Fan's commentary on the Great Treatise says 'Kan represents violence.' The bandits under Kan's jurisdiction hold weapons, which are called 'violent guests.'

斷木為杵，闕地為臼，臼杵之利萬民以濟，蓋取諸小過。注。晉上之三也。艮為小木，上來之三斷艮，故斷木為杵。坤為地，艮手持木以闕坤三，故闕地為臼。艮止於下，臼之象也；震動而上，杵之象也。震出巽入，艮手持杵出入臼中，舂之象也。坤為萬民，故萬民以濟，蓋取諸小過也。本無乾象，故不言以利天下。

The transmission says: Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of pestle and mortar enables the people to assist each other, which is probably based on the image of the Hexagram of Small Crossing. Hui Dong notes: The Hexagram of Small Crossing is formed by the top line of the Hexagram of Progress moving to the third line. The mountain represents small wood, the top line coming to the third line and cutting through the mountain body, so it is said to cut wood to make a pestle. The earth is represented by Kun, the mountain holding the pestle and digging the earth's third line, so it is said to dig the ground to make a mortar. The mountain stopping at the bottom represents the mortar; the thunder moving upward represents the pestle. The thunder represents movement outward, the wind represents movement inward, the mountain holding the pestle moving in and out within the mortar, which exactly represents the action of pounding rice. The earth represents the people, so it is said that the people can assist each other, which is probably based on the image of the Hexagram of Small Crossing. This hexagram originally does not have the image of Heaven, so the transmission does not say 'to benefit the world'.

疏。此虞義也。艮為小，其於木也為堅多節，故為小木。晉三體艮，上之三斷艮木，故為杵。《世本》曰：「雍父作杵臼。」宋衷云：「黃帝臣。」古者闕地，故云艮手持木以闕坤三，後世始穿木石為之也。乾為天下為利，小過無乾象，故不云以利天下也。

Hui Dong's commentary says: This is Yu Fan's view. Gen takes the image of smallness. The "Commentary on the Hexagrams" says that among the wood category, it is described as "firm with many joints," so it takes the image of small wood. In the hexagram "Jin," the third line is within the Gen structure, and the top line comes to the third position to cut the Gen wood, thus becoming a pestle. The "Shi Ben" says: "Yong Fu invented the pestle and mortar." Song Zhong's annotation says he was a minister of the Yellow Emperor. In ancient times, the mortar was dug directly from the ground, so it is said that Gen holds a piece of wood to dig the third line of Kun; later generations began to carve wood and stone to make them. Qian represents heaven and benefit. The hexagram "Xiao Guo" does not have the image of Qian, so the transmission text does not say "to benefit the world."

弦木為弧，掞木為矢，弧矢之利以威天下，蓋取諸睽。注。無妄五之二也。巽為繩為木，坎為弧，離為矢，故弦木為弧。乾為金，艮為小，木五之二以金掞艮，故掞木為矢。乾為威，五之二，故以威天下。弓發矢應而坎雨集，故取諸睽也。疏。此虞義也。無妄六二之乾五為睽。坎為弓，故為弧。《說文》曰：「弧，木弓也。」故弦木為弧。坎為雨，矢集如雨，故坎雨集也。

The transmission says: Making a bow by stringing wood and making arrows by sharpening wood, the utility of bow and arrow is used to subdue the world. This is probably taking the image from the Hexagram of Separation. Hui Dong's commentary says: The Hexagram of Separation is formed by the fifth line of the Hexagram of Unwarranted Expectation coming to occupy the second position. Xun represents rope and wood, Kan represents bow, Li represents arrow, so it says stringing wood to make a bow. Qian represents metal, Gen represents small wood; the fifth line coming to occupy the second position, using metal tools to carve Gen wood, so it says sharpening wood to make arrows. Qian represents authority, the fifth line descending to the second position, so it says subduing the world. When the bow is drawn, the arrow follows, like Kan rain gathering suddenly, so it takes the image of the Hexagram of Separation. Hui Dong's detailed commentary says: This is Yu Fan's view. The second line of the Hexagram of Unwarranted Expectation and the fifth line of Qian exchange positions to form the Hexagram of Separation. Kan represents bow, so it takes the image of a bow. The Shuo Wen Jie Zi says: "Hu is a wooden bow." So it says stringing wood to make a bow. Kan represents rain, arrows gathering like rain, so it says "Kan rain gathering."

上古穴居而野處，後世聖人易之以宮室，上棟下宇以待風雨，蓋取諸大壯。注。無妄，兩象易也。無妄乾在上，故稱上古。艮為穴居，乾為野，巽為處，無妄乾人在路，故穴居野處。震為後世，乾為聖人，後世聖人謂黃帝也。艮為宮室，變成大壯，乾人入宮，故易以宮室。

The transmission says: In ancient times people lived in caves and dwelled in the wilderness. Later sages replaced this with houses, with upper beams and eaves to protect against wind and rain. This is taking the image from the Great Strength hexagram. Hui Dong notes: The Great Strength hexagram is formed by the mutual exchange of the upper and lower trigrams of the Without Misfortune hexagram. The Without Misfortune hexagram has the Qian trigram above, so it is called "ancient times." The Gen trigram represents a cave which can be inhabited, the Qian trigram represents the wilderness, and the Xun trigram represents a place to stop. The Without Misfortune hexagram's Qian trigram represents a person walking on the road, so it refers to living in caves and dwelling in the wilderness. The Zhen trigram represents later times, and the Qian trigram represents sages. "Later sages" refers to the Yellow Emperor. The Gen trigram represents houses, and the Without Misfortune hexagram transforms into the Great Strength hexagram. The Qian trigram image of a person enters the house, so it refers to the replacement with houses.

艮為待，巽為風，兌為雨，乾為高，巽為長木，反在上為棟，震雷動起為上，棟宇謂屋邊也，兌澤動下為下宇。無妄之大壯，巽風不見，兌雨隔震與乾絶體，故上棟下宇以待風雨，蓋取諸大壯者也。

The hexagram Gen represents stopping and waiting. The hexagram Xun represents wind, Dui represents rain, and Qian represents height. Xun, when inverted and placed above, becomes the roof beam. Zhen represents thunder, which rises upward, so it is located above. "Dongyu" refers to the eaves of a house. Dui, representing a marsh, moves downward, thus forming the hanging eaves. From the hexagram Wuwang to Dazhuang, the wind of Xun is no longer visible, and the rain of Dui is separated by Zhen and disconnected from Qian. Therefore, there is a roof beam above and hanging eaves below to resist wind and rain, which is symbolized by Dazhuang.

疏。此虞義也。傳先言上古，下言易之，故取兩象。易之例謂一卦上下兩象易也。無妄與大壯兩象易，故云無妄兩象易也。無妄外乾，乾為上為古，故稱上古。乾稱古者，乾為天，《周書·周祝》曰「天為古」。古文《尚書·堯典》曰「粵若稽古帝堯」，鄭彼注云：「稽，同也；古，天也。言能順天而行，與之同功。」《詩·商頌·玄鳥》曰「古帝命武湯」，鄭箋云「古帝天也」，故知乾為古也。

Hui Dong's commentary says: This is Yu Fan's view. The transmitted text first mentions "upper antiquity" and then mentions "changing the Yi," so it takes the example of mutual exchange of two trigrams. The so-called "changing the Yi" refers to the upper and lower parts of a single hexagram being exchanged. The hexagram Wuwang and Dazhuang exactly have their upper and lower trigrams exchanged, so it is said that Wuwang has its two trigrams changed. The outer trigram of Wuwang is Qian, which represents the upper part and is associated with antiquity, so it is called "upper antiquity." The reason Qian is called "antiquity" is because Qian represents Heaven. The "Yizhou Shu · Zhou Zhu" says "Heaven is antiquity"; the ancient text of the "Shangshu · Yao Dian" says "Yue ru ji gu Di Yao," and Zheng Xuan's commentary there says "ji is same, gu is Heaven, meaning to follow Heaven and act in harmony with Heaven's virtue." The "Shijing · Shang Song · Xuan Niao" says "Gu Di ming Wu Tang," and Zheng Xuan's commentary says "Gu Di is Heaven." From this we can see that Qian takes the image of antiquity.

艮山為穴，艮又為居，故為穴居。乾位西北，故為野。巽陽藏室，故為處。無妄乾為行人，故云乾人在路。震長子繼世，故為後為世。乾五為聖人。取諸乾坤以下凡有九事，案皇甫謐《帝王世紀》載此九事皆為黃帝之功，故後世聖人謂黃帝也。艮為山，山有圍繞之象，《爾雅·釋山》曰「大山宮小山霍」，故艮為宮。《爾雅·釋宮》曰「宮謂之室，室謂之宮」，故宮室連言也。

Gen represents a mountain, and a mountain contains caves. Gen also governs dwelling and stopping, so it is taken as the image of cave dwelling. The position of Qian is in the northwest, so it is taken as the image of open fields. The yang line of Xun is hidden within the room, so it is taken as the image of a place to stop. The hexagram Wuwang (Wu Wang) takes Qian as the image of a traveler, so Qian is said to represent a person walking on the road. Zhen is the eldest son, inheriting the family's lineage, so it is taken as "later" and "generation." The fifth line of Qian is taken as the image of the sage. From "taking from Qian and Kun" onwards, there are nine things discussed; according to Huang Fu Mi's "Imperial Chronology," these nine things were all the achievements of the Yellow Emperor. Therefore, "later sages" refers to the Yellow Emperor. Gen represents a mountain, and a mountain has the image of being surrounded. The "Shi Shan" section of the "Erya" says "a great mountain is called Gong, a small mountain is called Huo," so Gen is taken as the image of a palace. The "Shi Gong" section of the "Erya" says "a palace is called Shi, and a Shi is called a palace," so the words "palace and room" are used together.

無妄體艮，變成大壯，乾體在下，是乾人入宮之象，故易以宮室。艮止故為待。兌澤為雨。崇效天，故乾為高。巽為長木，大壯外象震，震反巽也，故反在上。《雜卦》曰「震，起也」，無妄震陽在下，動起成大壯故上。棟宇，屋邊也，《說文》文，《倉頡篇》曰「邊也」。大壯體兌，兌澤動下，故下宇。無妄體巽，變之大壯，故巽風不見。大壯五互兌，四體震，乾別體在下，故兌兩隔震與乾絶體也。

The hexagram "Wu Wang" contains the body of Gen, and when transformed into "Da Zhuang," the body of Qian is at the bottom, which is the image of a person with the qualities of Qian entering a palace. Therefore, it is said to become a palace. Gen represents stopping, so it is taken as "waiting." Dui represents a marsh, so it is taken as rain. The "Great Treatise" says "revere the heavens," so Qian is taken as high. Xun represents a long tree; the outer body of "Da Zhuang" is Zhen, which is the inverted image of Xun, so it is said to be inverted and placed above. The "Zaji Guanzhuan" says "Zhen, rising," and in "Wu Wang," the yang line of Zhen is at the bottom, rising and forming "Da Zhuang," so it is said to be above. "Dongyu" refers to the eaves of a house, as explained in the "Shuowen Jiezi," and also interpreted as "edge" in the "Cangjie Pian." "Da Zhuang" contains the body of Dui, and Dui, representing a marsh, moves downward, so it is the eaves hanging down. "Wu Wang" contains the body of Xun, and when transformed into "Da Zhuang," the wind of Xun becomes invisible. In "Da Zhuang," the fifth line produces the body of Dui, the fourth line is in the body of Zhen, and Qian forms another body at the bottom, so the rain of Dui is separated by Zhen and disconnected from Qian.

古之葬者厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。注。中孚上下象易也。本無乾象，故不言上古。大過乾在中，故但言古者。巽為薪，艮為厚，乾為衣為野，乾象在中，故厚衣之以薪，葬之中野。穿土稱封，封，古窆字也。聚土為樹，中孚無坤坎象，故不封不樹。

The transmission says: In ancient times, when burying the dead, they covered the body thickly with firewood and buried them in the wilderness, without building a mound or planting trees, and the period of mourning had no fixed duration; later sages replaced this with coffins and cases, probably taking the symbolism from the Great Excess hexagram. Hui Dong notes: The Great Excess hexagram is formed by exchanging the two trigrams of the Middle Trust hexagram. The Middle Trust hexagram originally did not have the Heaven trigram, so the transmission does not mention "ancient times"; the Great Excess hexagram has the Heaven trigram in the center, so it only mentions "ancient people." The Wind trigram represents firewood, the Mountain trigram represents thickness, and the Heaven trigram represents clothing and wilderness; since the Heaven trigram is in the center of the hexagram, it is said that firewood was used thickly to cover the body and that the burial took place in the wilderness. Digging the earth to place the coffin is called "sealing," and "sealing" is the ancient form of "banning." Piling up earth and setting up a tree is called "planting." The Middle Trust hexagram does not have the Earth or Water trigrams, so there was no mound or tree planted.

坤為喪，期謂從斬衰至緦麻日月之期數，無坎離日月坤象，故喪期無數。無妄之大過初在巽，體巽為木；上六位在巳，巳當巽位，巽又為木；二木夾四陽，四陽互體為二乾，乾為君為父，二木夾君父是棺斂之象。中孚艮為山丘，巽木在裡，棺藏山陵，槨之象也，故取諸大過。

The hexagram Kūn represents mourning. "Period" refers to the fixed duration of mourning attire from the most severe (zhǎn cuī) to the lightest (sī má). This hexagram lacks the sun and moon represented by Kan and Li, and also lacks the image of Kūn, so mourning has no fixed duration. The hexagram Wú Wàng transforms into Dà Guò. The first line is in the body of Xùn, which represents wood. The sixth line at the top has a yao chen in Si, which corresponds to Xùn's position, also representing wood. The two wood images enclose the four yang lines in the middle, which form two Qian hexagrams, representing the sovereign and the father. The two woods enclosing the sovereign and father symbolize the act of placing the body in the coffin. The hexagram Zhōng Fú has Gen representing a mountain, with Xùn wood hidden within, symbolizing a coffin buried in a mountain, which resembles the image of a coffin. Therefore, it takes the image of Dà Guò.

疏。此虞、鄭義也。大過與中孚上下兩象易也。中孚無乾象，故不言上古。大過乾在中，乾為古，故但言古者。巽柔爻為草，故為薪。艮止坤上，坤厚載物，故為厚。乾為衣，大過乾在中，巽在下，故厚衣之以薪，葬之中野。葬有作藏者，《檀弓》曰「葬也者藏也，欲人之弗得見」，古葬藏同音，故有作藏也。

Hui Dong's commentary says: This is the view of Yu Fan and Zheng Xuan. The hexagram Tai Guo and Zhong Fu have a relationship of mutual reversal between their upper and lower trigrams. Zhong Fu does not have the trigram Qian, so the transmitted text does not say "the ancient times"; Tai Guo has Qian in the center, and Qian takes the image of ancient times, so it only says "ancient times." The trigram Xun's flexible lines take the image of grass, so it takes the image of firewood. The trigram Gen stops above Kun, and Kun is capable of bearing great virtue and carrying things, so it takes the image of thickness. Qian represents clothing; Tai Guo has Qian in the center and Xun below, so it says that firewood is used to cover thickly and bury in the wilderness. The character "zang" (burial) in some versions is written as "cang" (to hide). The "Rites of the Son of Heaven" says "zang means to hide, wanting people not to see it." In ancient times, "zang" and "cang" were homophones, so some versions use "cang."

《周禮·冢人》曰「以爵等為邱封之度與其樹數」，鄭彼注云「別尊卑也」。王公曰丘，諸臣曰封，丘者丘隧，故王公曰邱；封者葬下棺，故諸臣曰封。《檀弓》曰「縣棺而封」，鄭彼注云：「封當為窆，窆，下棺也。」《周禮·遂人》曰「及窆陳役先」，鄭司農云：「窆謂下棺時，《禮記》謂之封，《春秋》謂之塴，皆葬下棺也，聲相似。」《說文》曰：「堋，葬下土也，從土朋聲。《春秋傳》曰朝而堋，《禮記》謂之封，《周官》謂之窆。」是封與窆同物，故云穿土稱封，封古窆字也。

The Zhou Li, Spring Officials, Zhongren says, "Using the rank of titles to determine the size of the mound and the number of trees." Zheng Xuan explains that this is to distinguish between the high and low ranks. The tombs of princes and kings are called "qiu," while those of officials are called "feng." "Qiu" refers to qiu sui, which is the tomb of princes and kings; "feng" refers to placing the coffin into the ground at the time of burial, so the tombs of officials are called "feng." The Li Ji, Tan Gong says, "Hang the coffin and then cover it with earth," and Zheng Xuan explains, "Feng should be read as bian, and bian means placing the coffin." The Zhou Li, Di Gao, Sui Ren says, "When placing the coffin, the laborers are arranged first," and Zheng Zhong says, "Bian refers to the time of placing the coffin. The Li Ji calls it 'feng,' the Spring and Autumn Annals calls it 'zuo,' both mean placing the coffin into the ground, and they are similar in pronunciation." The Shuo Wen Jie Zi says, "Peng means the earth used for burial, composed of the character for earth and the sound of peng. The Spring and Autumn Annals says 'morning peng,' the Li Ji calls it 'feng,' and the Zhou Guan calls it 'bian.' " This shows that feng and bian refer to the same thing, so digging the earth to place the coffin is called 'feng,' and 'feng' is the ancient form of 'bian.'

《檀弓》曰「衣足以飾身，棺周於衣，槨周於棺，土周於槨，反壤樹之哉」，故云聚土為樹。穿土象坎，聚土象坤，中孚無坤坎象，故不封不樹。坤喪於乙，故為喪。喪服斬衰、齊衰、大功、小功、緦，從斬衰至緦麻，喪多而服止五也。

The Li Ji · Tan Gong says, "Clothes are sufficient to adorn the body, the coffin surrounds the clothes, the outer coffin surrounds the coffin, and the earth surrounds the outer coffin; then the grave is filled with soil." Therefore, the act of piling up earth is called "tree." Digging up soil symbolizes the trigram Kan (Water), while piling up soil symbolizes the trigram Kun (Earth). The Zhongfou hexagram has neither the trigram Kun nor Kan, so it does not involve piling up a grave or planting trees. According to Najia, the trigram Kun corresponds to the month of the west, where the image of mourning is established. Mourning garments are divided into zhan cai, qi cai, da gong, xiao gong, and si ma. Although there are many names for mourning rites, there are only five levels of mourning garments.

其期數斬衰三年，齊衰有三年者，有期者，有三月者，其大功以下則以九月、五月、三月為數也。日謂三日而斂、三日而食粥及祥禫之日也，月謂三月而沐、期十三月而練冠、三年而祥、中月而禫之月數也。若然，古者喪期無數當是心喪終身者，後世淳樸漸虧，故聖人為之立中制節耳。坤為喪，坎為月，離為日，中孚無坎離日月坤象，故喪期無數也。

As for the duration of mourning in terms of years, months, and periods: the coarse hemp mourning garment lasts three years; the mourning for the second degree lasts three years, one year, or three months; and the lesser mourning garments are observed for nine months, five months, or three months. The term 'day' refers to the third day after death when the body is prepared for burial, the consumption of thin porridge within three days, and the dates of the great mourning ceremony and the final mourning ceremony. The term 'month' refers to the third month when one bathes and removes the headband, the thirteenth month when the small mourning ceremony is performed and the simple cap is worn, the third year when the great mourning ceremony is performed, and the month following that for the final mourning ceremony. According to this, the ancient practice of 'unlimited mourning period' should be a lifelong heart mourning, a form of mourning without fixed duration. Later generations, as customs became less pure, the sages established a moderate standard for it. The earth element represents mourning, the water element represents the month, and the fire element represents the day. The hexagram Zhongfou does not include the water and fire elements that represent the day and month, nor does it have the earth element, so it is said that mourning has no fixed duration.

大過初體巽，故初在巽體。上六爻辰位在巳，巽四月卦，故巳當巽位。本末皆巽，故云二木。四陽在內，故夾四陽，中互二乾。上乾為君，下乾為父，故為君為父。《釋名》曰：「衣尸棺曰斂。」斂藏不復見，故云二木夾君父棺斂之象。王公曰丘，故艮為山丘。荀氏注中孚曰「兩巽對合」，故巽木在裡。漢時天子所葬曰山陵，故云棺藏山陵，槨之象也。

The first line of the Great Excess hexagram is in the Xun trigram, so it is said that the first line is in Xun. The yao of the sixth line at the top falls on Si, and Xun is the hexagram of the fourth month, so Si is exactly in the position of Xun. Both the beginning and the end of the entire hexagram belong to Xun, so it is said there are two pieces of wood. There are four yang lines inside, so it is said that two pieces of wood enclose four yang lines, and two Qian trigrams emerge in the middle. The upper Qian represents the ruler, and the lower Qian represents the father, so it is said to represent the ruler and the father. The "Explanation of Names" says, "Providing clothing for the corpse and placing it in the coffin is called lian." After being placed in the coffin and buried, it no longer appears, so two pieces of wood enclosing the ruler and father is the image of a coffin. The tomb of a prince or duke is called a qiu, so Gen takes the image of a mountain or hill. Xun Shuang's commentary on Zhongfou says, "Two Xun trigrams facing each other," so the Xun wood is hidden inside. In the Han dynasty, the burial place of the emperor was called a mountain or hill, so the coffin wood buried in the mountain or hill is exactly the image of a coffin.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。注。履上下象易也。乾象在上，故復言上古。上古無文字，結繩為約，事大大其繩，事小小其繩，各執以相考，亦足以治。巽為繩，乾為治，故結繩而治。後世聖人謂黃帝堯舜也。

The transmission says: In ancient times, people used knotted ropes to govern, but later sages replaced this with written contracts. Officials used them to manage affairs, and common people used them to understand clearly. This is probably based on the image of the Gua (hexagram) "Gua." Hui Dong's commentary says: "Gua" is formed by exchanging the upper and lower parts of the hexagram "Lv." Since the Qian trigram is on top, it is also said "ancient times." In ancient times, there were no written characters, so people tied knots on ropes as a way of agreement: big matters had big knots, small matters had small knots, and both parties held one end for verification, which was sufficient to manage affairs. Xun represents ropes, and Qian represents governance, so it is said "governance by knotted ropes." "Later sages" refers to the Yellow Emperor and Yao and Shun.

契，刻也，書之於木，刻其側為契，各持其一以相考合。夬本坤世，坤為書，乾金為契，故易之以書契。乾為百，剝艮為官，坤為眾臣為萬民為迷暗，乾為治，反剝以乾照坤，故百官以治，萬民以察。乾金決竹木為書契，故取諸夬也。

"Qie" means to carve: the content is written on a piece of wood, and then teeth marks are carved on the side as a token, with each party holding half for verification. The hexagram "Gua" originally belongs to the world hexagram of the K'un palace, where K'un represents documents, and Qian metal represents the carving tool for the contract. Therefore, it is transformed into a written contract. Qian represents a hundred, the mountain in the "Bo" hexagram represents officials, K'un represents ministers, common people, and darkness; Qian governs administration, and by reversing "Bo," using Qian to illuminate K'un, it is said that officials use it to govern affairs and common people use it to discern clearly. Using Qian metal to cut bamboo and wood to make written contracts, hence it takes the image of "Gua."

疏。此虞、鄭、九家義也。履與夬上下易，履乾在上，故復雲上古。《春秋》桓三年曰：「夏，齊侯、衛侯胥命於蒲。」《公羊傳》云：「古者不盟，結言而退。」《穀梁傳》云：「胥之為言猶相也，相命而信諭，謹書而退，以是為近古也。」荀子《大略》曰：「《春秋》善胥命。」若然，結言猶有文字，當在結繩以後，故範注云「古謂五帝時也」。

Hui Dong's commentary says: This is the view of Yu Fan, Zheng Xuan, and the Nine Schools of the Book of Changes. The hexagram "Lu" and "Gua" have their upper and lower trigrams exchanged. Since "Lu" has Qian above, it is also called "upper antiquity." The Spring and Autumn Annals records in the third year of Duke Huan of Lu: "In summer, the Duke of Qi and the Duke of Wei made a verbal agreement at Pu." The Commentary of Gongyang says: "In ancient times, there was no alliance, only verbal agreements, and then they would depart." The Commentary of Gualia says: "Xu means to assist or exchange. They made a verbal agreement and trusted each other, then carefully recorded and departed, which is close to ancient times." Xunzi's "Dali" says: "The Spring and Autumn Annals praises verbal agreements." According to this, when verbal agreements were made, there were already written records, so the event must have occurred after the era of tying knots. Therefore, Fan Ning's commentary on the Commentary of Gualia says, "Ancient refers to the time of the Five Emperors."

九家謂結之多少隨物眾寡，各執以相考，亦足以相治，故云結繩而治也。《列子》曰：「宋人有遊於道得人遺契者，密數其齒。」張湛注云「刻處似齒」，故云契，刻也。書契猶《周禮》小宰之質劑，鄭氏謂兩書一札同而別之，故云各持其一以相考合。

The Nine Schools of the Book of Changes believe that the number of knots on a rope corresponds to the number of things, and both parties hold one end to check against each other, which is sufficient for mutual governance, hence the saying "govern by tying knots." The Liezi says: "A person from the State of Song found someone else's lost contract on the road and secretly counted the notches on it." Zhang Zhan's commentary says "the notches resemble teeth," hence the term "契" means to carve. The written contract is similar to the "quality and measure" mentioned in the Zhou Li, Tian Gao, Xiao Zai, as Zheng Xuan explains it as writing the same text on one strip and splitting it into two, so that both parties hold half to verify against each other.

夬，坤五世卦，故云坤世。坤為文，故為書。刻之於木，刻以刀，故云乾金為契。虞氏謂兌為契，義亦通也。夬旁通剝，故云剝艮為官。坤為地為民，民生於地上，故為萬民。坤先迷，又為冥為晦，故為迷暗。夬剝亦為反其類，故反剝。以乾照坤，大壯震為竹木，乾為金，進而成夬。夬，決也，故乾金決竹木為書契也。

The hexagram "Gua" is the fifth hexagram of the Kun group, so it belongs to the Kun group. Since Kun represents culture and literature, it is symbolized by documents. To carve characters on wood requires a knife, so the metal element Qian is the tool for carving. Yu Fan believed that Dui represents the carving tool, and this explanation is also reasonable. "Gua" and "Bo" are complementary, so the mountain element Gen in "Bo" symbolizes officials. Since Kun represents earth and people, and the people live on the earth, it is symbolized by the myriad people. Kun has the meaning of "first being lost," and it also governs darkness and obscurity, so it is symbolized by darkness. "Gua" and "Bo" are opposite to each other, so "Bo" is reversed. Using Qian to illuminate Kun: The thunder element Zhen in "Da Zhuang" symbolizes bamboo and wood, Qian symbolizes metal, and "Da Zhuang" with one more line becomes "Gua." "Gua" means decision, so using metal to cut bamboo and wood to make documents.

是故易者象也。注。今之《易》，古之象。象也者象也。注。象天制作。彖者才也。注。彖說三才，則三分天象以為三才，謂天地人道也。爻也者效天下之動者也。注。動，發也，謂兩三才為六畫則發揮於剛柔而生爻也。是故吉凶生而悔吝著也。注。爻象動內則吉凶見外，吉凶悔吝者生乎動者也，故曰著。

The transmission says: Therefore, the Book of Changes is the "Xiang" (image). Hui Dong comments: The Book of Changes today is called the "Xiang" of the past. The transmission says: What is called "Xiang" is taking images. Hui Dong comments: Taking the heavenly phenomena as a model and making things accordingly. The transmission says: The "Tuan" (彖) speaks of talent. Hui Dong comments: The "Tuan" text explains the three principles, that is, dividing the heavenly phenomena into three parts to form the three principles, namely the heavenly way, the earth way, and the human way. The transmission says: The "Yao" (爻) is imitating the movement of the world. Hui Dong comments: "Movement" refers to the initiation and change, meaning that the three principles are each doubled to form six lines, and thus the yao (lines) are generated through the interplay of firm and yielding. The transmission says: Therefore, fortune and misfortune arise, and regret and hardship become evident. Hui Dong comments: The yao images within the inner trigram initiate movement, and fortune and misfortune appear in the outer trigram; fortune, misfortune, regret, and hardship all arise from movement, hence it is said "to be evident."

疏。「今之」至「之象」○舜曰「予欲觀古人之象」，象即今《易》書，故云今之《易》古之象。○「象天制作」○古之所以名象者，正以在天成象，聖人造爻象以象天，卦象天制作，故云象者象也。

Hui Dong's commentary explains the passage from "now" to "this image." The commentary says that Shun said, "I wish to observe the images of ancient times," and the "image" here refers to the Book of Changes of today. Therefore, the Book of Changes of today is the image of ancient times. The commentary explains the four characters "image heaven's creation." The reason ancient people named it "image" is because heavenly phenomena are generated, and sages created the trigrams to imitate heaven. The hexagrams are made by following heaven, so it is said, "image is what image is."

○「彖說」至「道也」○此虞義也。此承象來，《繫上》云「彖者，言乎象者也」，謂天象三才，故云彖說三才。下傳云：「《易》之為書也，廣大悉備，有天道焉，有地道焉，有人道焉。」故云三分天象為三才，謂天地人道也。虞氏述道士之言，謂《易》象在天，三爻足矣是也。○「動發」至「爻也」○此虞義也。九六爻之變動者，故云動發也。分天象為三才，以地兩之為六畫，故云兩三才為六畫。以三為六，因而重之，爻在其中，故發揮於剛柔而生爻也。○「爻象」至「曰著」○此虞義也，義見上。

The passage explains the interpretation from "彖 say" to "the way" as being Yu Fan's view. This sentence follows from the previous discussion on "images." The "Great Treatise" of the Upper Transmission says, "彖 refers to the speaking of images," meaning the heavenly phenomena encompassing the three elements. Therefore, the彖 text explains the three elements. The "Great Treatise" of the Lower Transmission says, "The Book of Changes is vast and comprehensive, containing the way of heaven, the way of earth, and the way of humanity." Thus, dividing the heavenly phenomena into three elements, namely, the way of heaven, the way of earth, and the way of humanity. Yu Fan rephrased the words of a Daoist, saying that the images of the Book of Changes hang in the sky, and three lines are sufficient, which is the same meaning. The passage explains the interpretation from "movement arises" to "yao." This is also Yu Fan's view. The numbers nine and six are names for the movement of the yao. Therefore, "movement" refers to the arising of action. Dividing the heavenly images into the three elements, and then doubling the earth element to form six lines, so it says "two elements make six lines." Expanding from three to six, thus overlapping, the yao is formed, so the soft and hard lines are expressed and produce the yao. The passage explains the interpretation from "yao images" to "is called revealing." This is also Yu Fan's view, and its meaning has already been explained above.

陽卦多陰，陰卦多陽。注。陽卦一陽而二陰，故多陰；陰卦一陰而二陽，故多陽。其故何也？陽卦奇，陰卦耦。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。注。陽奇陰耦，道之常也，故曰陽卦奇、陰卦耦。德行謂人，以人道言之，陽為君，陰為臣。

The transmission says: In a yang trigram, there are more yin lines; in a yin trigram, there are more yang lines. Hui Dong comments: In a yang trigram, one yang line is paired with two yin lines, hence there are more yin lines; in a yin trigram, one yin line is paired with two yang lines, hence there are more yang lines. The transmission asks: Why is this so? Because the number of lines in a yang trigram is odd, while that in a yin trigram is even. What about their virtues? A yang trigram represents one ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers governing one commoner, which is the way of the petty person. Hui Dong comments: Yang is odd, yin is even, which is the constant pattern of the heavenly way. Therefore, yang trigrams are odd and yin trigrams are even. 'Virtue' refers to human relations, and from the human way, yang is the ruler and yin is the subject.

陽卦一陽而二陰，在人為一君而二民，二民共事一君，故君子之道；陰卦一陰而二陽，在人為二君而一民，一民兼事二君，故小人之道。《春秋傳》曰：「諺曰：臣一主二。」

Yang hexagrams have one yang line paired with two yin lines, which in human affairs corresponds to one ruler governing two commoners, with the two commoners serving the one ruler. This is the way of the gentleman. Yin hexagrams have one yin line paired with two yang lines, which in human affairs corresponds to two rulers each governing one commoner, with the one commoner serving both rulers. This is the way of the petty person. The "Spring and Autumn Annals: Zuo Zhuan" records: "There is a proverb that says: there is only one minister, but there are two masters."

疏。「陽卦」至「多陽」○此明陽為君子、陰為小人之義。自乾來者曰陽，卦皆一陽二陰，故多陰；自坤來者曰陰，卦皆一陰二陽，故多陽。○「陽奇」至「主二」○設問以起下意，故云其故何也。但陽為奇，陰為耦，六耦承奇，陰陽得正，故云道之常也。《繫上》曰「顯道神德行」，又云「默而成，不言而信，存乎德行」，皆指人道，故德行謂人。

Hui Dong's commentary explains the passage from "Yang Gu" to "Duoyang." This is to illustrate the principle that Yang represents the gentleman and Yin represents the petty person. Those derived from Qian are called Yang hexagrams, as Zhen, Kan, and Gen each contain one Yang line and two Yin lines, hence more Yin lines. Those derived from Kun are called Yin hexagrams, as Xun, Li, and Dui each contain one Yin line and two Yang lines, hence more Yang lines. The commentary explains the passage from "Yang Qi" to "Zhu Er." First, a question is posed to lead into the following text, hence the phrase "What is the reason for this?" Yang is an odd number, Yin is an even number. Six even positions serve the odd position, and Yin and Yang each return to their proper places, hence this is the constant way of Heaven. The "Great Treatise on the Upper Part" says "Manifest the Way, the divine virtue and conduct," and also says "Achieve without speaking, and be trusted without words, existing in virtue and conduct." These speak of human conduct, hence "virtue and conduct" refers to humans.

鄭注益卦云：「陰陽之義，陽稱為君，陰稱為臣。」故知陽為君、陰為臣也。二民共事一君，是純臣之義，故云君子之道；一民兼事二君，是懐二心於君者，故云小人之道。《春秋傳》者，昭十三年子服惠伯之言，彼謂主不能撫其臣，故有是語，實非事君之正也。

Zheng Xuan's commentary on the "Yi" hexagram says: "In terms of the principles of yin and yang, yang is called the ruler, and yin is called the minister." From this we know that yang is the ruler and yin is the minister. Two commoners serving one ruler is the proper relationship of ministers, so it is called the way of the gentleman; one commoner serving two rulers is showing double-mindedness toward the ruler, so it is called the way of the petty person. The quoted words from the "Spring and Autumn Zuo Zhuan" are spoken by Zi Fu Hui Bo in the thirteenth year of Duke Zhao's reign; he said that in response to a situation where the ruler failed to care for his ministers. It was not that "one minister serving two rulers" was regarded as the proper way of serving the ruler.

易曰：「憧憧往來，朋從爾思。」注。咸九四爻辭，六日七分時也。子曰：「天下何思何慮。」注。《易》無思也。既濟定，六位得正，故何思何慮。天下同歸而殊塗，一致而百慮，天下何思何慮。注。遘巽為同，震為塗，故同歸而殊塗。乾為百，坎為慮，復初為一，故一致而百慮。言神化之事非思慮所及。

The transmission cites the Book of Changes saying: "In confusion, people come and go, companions follow your thoughts." Hui Dong comments: This is the line statement of the ninth line in the fourth position of the Xian hexagram, which corresponds to the time of "six days and seven parts" of the hexagram's qi. The transmission says: Confucius said, what in the world is there to think about, what is there to worry about? Hui Dong comments: The Book of Changes has no thoughts or worries; the Ji Ji hexagram is complete, with all six lines in proper positions, so it says there is nothing to think about or worry about. The transmission says: All things in the world tend toward the same goal but take different paths, converging to one but with myriad thoughts, so what is there to think about, what is there to worry about? Hui Dong comments: The Guo hexagram's Xun takes the image of unity, and Zhen takes the image of paths, so it says they all converge but take different routes. Qian represents hundreds, Kan represents thoughts and worries, and the initial line of the Fu hexagram represents one, so it says they are unified yet have myriad thoughts. This is saying that the workings of the divine cannot be reached by thought or worry.

日往則月來。注。謂咸初往之四，與五成離，離為日；與二成坎，坎為月。月來謂震也，三日月出震，八日兌見丁，皆在暮，故日往則月來。月往則日來。注。初變之四與上成坎，故月往；四變之初與三成離，故日來。月往謂巽也，十六日巽退辛，二十三日艮消丙，皆在旦，故月往則日來。

The transmission says: When the sun sets in the west, the moon rises. Hui Dong explains: This refers to the first line of the Xian hexagram moving to the fourth position, forming the Li trigram with the fifth line, Li representing the sun; and also forming the Kan trigram with the second line, Kan representing the moon. "The moon coming" refers to Zhen: on the third day of the month, the moon appears in the direction of Geng, which is Zhen; on the eighth day, the moon appears in the direction of Ding, which is Dui, both in the evening, so it is said that when the sun sets, the moon rises. The transmission says: When the moon sets in the west, the sun rises. Hui Dong explains: The first line moves to the fourth position, forming the Kan trigram with the top line, so it is said that the moon sets; the fourth line moves to the first position, forming the Li trigram with the third line, so it is said that the sun rises. "The moon setting" refers to Xun: on the sixteenth day of the month, the moon appears in the direction of Xin, which is Xun; on the twenty-third day, the moon appears in the direction of Bing, which is Gen, both in the morning, so it is said that when the moon sets, the sun rises.

日月相推而明生焉。注。一往一來曰推。五六三十，和而後月生，故明生。虞氏謂既濟體兩離坎象，故明生焉。寒往則暑來。注。乾為寒，坤為暑，謂陰息陽消，從遘至否，故寒往則暑來。暑往則寒來。注。陰詘陽信，從復至泰，故暑往則寒來。寒暑相推而歲成焉。注。消息十二爻而期一歲，故歲成。

The transmission says: The sun and moon move in opposite directions and thus light is generated. Hui Dong explains: One movement and one return are called 'pushing'. The number of heaven is five, the number of earth is six; when multiplied together they make thirty. After yin and yang harmonize, the moon's body is formed, thus light is generated. Yu Fan holds that the hexagram of 'Perfect Completion' contains two images of 'Fire' and 'Water', thus light is generated. The transmission says: When cold retreats, heat comes. Hui Dong explains: 'Heaven' represents cold, 'Earth' represents heat; it refers to the growth of yin and the decline of yang, moving from 'Meeting' to 'Non-communication', thus cold retreats and heat comes. The transmission says: When heat retreats, cold comes. Hui Dong explains: Yin contracts and yang expands, moving from 'Return' to 'Greatness', thus heat retreats and cold comes. The transmission says: Cold and heat move in opposite directions and thus a year is formed. Hui Dong explains: When the yao numbers of the twelve message hexagrams complete a full cycle, it corresponds to one year, thus a year is formed.

往者詘也，來者信也，詘信相感而利生焉。注。利，和也。詘信謂復遘時也。復遘元也，相感亨也。咸，感象，故相感。天地感而萬物化生，聖人感人心而天下和平，各正性命，保合太和，故利生焉。

The commentary says: going away is bending, coming is stretching; bending and stretching respond to each other and benefit arises from this. Hui Dong explains: "Benefit" means harmony. Bending and stretching refer to the time of the hexagram Zai (复) and the time of the hexagram Guo (姤). The hexagrams Zai and Guo are when the vital energy first begins to move, which is "original qi" (元); mutualsympathetic response is "smoothness" (亨). The hexagram Xian (咸) itself representssympathetic response, so it is said to be mutualsympathetic response. The Xian hexagram's Commentary on the Judgment says that heaven and earth interact and all things are generated and nurtured, and the sage moves the people's hearts and brings peace to the world; the Qian hexagram's Commentary on the Judgment says that all things each correct their destiny and preserve the great harmony—thus benefit arises from this.

尺蠖之詘以求信也。注。遘初體巽，巽蟲為尺蠖，詘謂復時也。巽伏震下，故詘；信謂遘時也，巽為進退，故尺蠖之詘以求信也。龍虵之蟄以存身也。注。蟄，潛藏也。龍潛而虵藏。陽息初震為龍，陰息初巽為虵。十月坤成，十一月復生，遘巽在下，龍虵俱蟄初。坤為身，故龍虵之蟄以存身也。

The transmission says: The silkworm caterpillar curls up, in order to stretch out. Hui Dong's commentary: The first line of the Gou hexagram is in the structure of Xun. In the insect category, Xun is taken as the silkworm caterpillar. "Curling" refers to the Fu hexagram, when Xun is hidden beneath Zhen, thus it is curled. "Stretching" refers to the Gou hexagram, when Xun is advancing and retreating, thus it is stretching. The transmission says: Dragons and snakes hibernate, in order to preserve themselves. Hui Dong's commentary: "Hibernate" means to hide and store. Dragons dwell in deep waters and snakes hide in holes. The beginning of yang energy is Zhen, which represents dragons; the beginning of yin energy is Xun, which represents snakes. In the tenth month, the Kun hexagram is entirely yin, and in the eleventh month, the Fu hexagram has the first yang line. In the Gou hexagram, Xun is at the bottom, so dragons and snakes both hibernate at the first line. Kun represents the body, thus dragons and snakes hibernate in order to preserve themselves.

精義入神以致用也。注。陽稱精，陰為義，入在初也。陰陽在初，深不可測，故謂之神。變為遘復，故曰致用，初坤為致用也。利用安身以崇德也。注。乾為利，坤為用為安身。陰道用事謂遘時也，陰升上究則乾伏坤中，安身默處也。乾為崇德，時既潛藏，故利用安身以崇德，謂復時也。崇德體卑而德高。

The transmission says: To deeply study principles and reach a profound and mysterious realm is to apply them in practical ways. Hui Dong's commentary: Yang is called "jing" (precision), Yin is called "yi" (meaning), "entering" refers to being in the first line. When both Yin and Yang are in the first line, it is deep and immeasurable, hence called "shen" (mystery). From this comes the hexagram "Gou" and "Fu," hence saying "to apply it in practice"; the first line of Kūn is where application occurs. The transmission says: To skillfully use what is gained and establish oneself is to enhance virtue. Hui Dong's commentary: Qian represents benefit, Kūn represents use and establishing oneself. Yin's dominance refers to the time of "Gou"; when Yin's energy reaches its peak, Qian is hidden within Kūn, which is establishing oneself in quietude. Qian governs the cultivation of virtue; since it is already hidden, it is said that skillfully using what is gained and establishing oneself to cultivate virtue refers to the time of "Fu."the so-called cultivating virtue means being in a low position yet possessing lofty virtue.

過此以往，未之或知也。注。此謂中孚咸也，出此之外未能有知也。窮神知化，德之盛也。注。以坤變乾謂之窮神，以乾通坤謂之知化。乾為盛德，故德之盛。

The transmission says: going beyond this range further forward is something beyond human knowledge. Hui Dong comments: "this" refers to the positions of the hexagrams of Zhongfū and Xian. Going beyond this range makes it impossible to know. The transmission says: exhausting the divine and comprehending the transformation and nurturing of all things is the peak of virtue. Hui Dong comments: using Kūn to transform Qiān is called "exhausting the divine," and using Qiān to connect with Kūn is called "comprehending the transformation." Qiān represents the peak of virtue, so this is the peak of virtue.

疏。「咸九」至「時也」○《易通卦驗》曰：「甲子卦氣起中孚。」案孟喜卦氣，中孚至復六日七分，咸至遘亦六日七分，故云六日七分時也。○「易無」至「何慮」○此虞義也。乾為易，隱藏坤初，其靜也專，故無思也。虞注咸彖傳曰「初四易位成既濟」，故既濟定。既濟剛柔正而位當，故六位得正。乾元用九而天下治，故何思何慮也。

Hui Dong's commentary explains the passage from "Xian Ji" to "Shi Ye." The "Yi Wei Tong Gua Xian" states, "On the day of Jiazi, the hexagram's qi begins with Zhong Fu." According to Meng Xi's theory of hexagram qi, from Zhong Fu to Fu there are six days and seven parts, and from Xian to Guo there are also six days and seven parts, so this is called the time of "six days and seven parts." The commentary explains the passage from "Yi Wu" to "He Lu." This is Yu Fan's view. Qian represents the Yi, hidden beneath the first line of Kun, being quiet and focused, so there is no thought or concern. Yu Fan's commentary on the Xuan Tu Zhuan says, "When the first line and the fourth line exchange positions, it forms Ji Ji." Therefore, Ji Ji is established. Ji Ji has both yin and yang in proper positions, so all six lines are in correct positions. The乾 yuan uses all nines, and the world is well governed, so there is no thought or concern.

○「遘巽」至「所及」○上繫七爻首中孚，下繫十一爻首咸，皆復遘時也，故兼震巽言之。震巽同聲相應，故巽為同。震為大塗，故為塗。乾三爻三十六，略其奇五，故百。咸初變之四體坎，故坎為慮。復初元也，故為一。乾為神，坤為化，從陰入陽，從陽入陰，神化之事唯聖人能知之，非思慮所及也。

The passage discusses the section from "Gou Xun" to "Suo Ji." In the Upper Transmission of the Great Treatise, the seven lines cited begin with the line "Nine in the Second" of the Hexagram Zhongfū, while in the Lower Transmission, the eleven lines cited begin with the line "Nine in the Fourth" of the Hexagram Xian. Both belong to the time of Fu and Guo, so the lines of Zhen and Xun should be mentioned together. Zhen and Xun correspond with each other through sound, so Xun is taken as "same." Zhen represents the great way, so it is taken as "path." Each line of Qian has thirty-six strategies, and three lines together make over one hundred, omitting the remainder and using the full number, so it is said "one hundred." The first line of Xian changes to the fourth line, forming the body of Kan, so Kan is taken as thought. The first line of Fu represents the beginning of the vital energy, so it is taken as "one." Qian represents the divine, and Kun represents transformation. The transition from yin to yang and from yang to yin is the matter of divine transformation, which only the sage can understand, not something that thought can reach.

○「謂咸」至「月來」○咸卦初四易位成既濟，故云初往之四。四與五皆體離，故與五成離，離為日。初往之四，二體坎，故與二成坎，坎為月。此上虞義也。三日月出震在庚，八日兌見丁，皆於暮見之，日暮而月生，故日往則月來也。

The passage discusses the interpretation of the "Xian" hexagram. By exchanging the positions of the first and fourth lines, the hexagram becomes "Ji Ji" (The Completion). Therefore, it is said "the first line moves to the fourth." The fourth line and the fifth line are both in the body of Li (Fire), so it is said that the fourth and fifth lines form Li, which represents the sun. After the first line moves to the fourth position, the second line is in the body of Kan (Water), so it is said that the second line forms Kan, which represents the moon. This is Yu Fan's interpretation. On the third day of the month, the moon appears in the direction of Zhen (Thunder) and is visible in the direction of Geng (Metal); on the eighth day, the moon is in the shape of a bow and appears in the direction of Dui (Lake). These are visible in the evening. When the sun sets, the moon appears, so it is said that when the sun moves, the moon comes.

○「初變」至「日來」○初變之四有坎象，坎為月，故月往；四變之初有離象，離為日，故日來。此上虞義也。月三五而闕，故月往謂巽。《參同契》曰：「十六轉受統，巽辛見平明，艮直於丙南，下弦二十三。」平明謂旦，故十六日巽退辛，二十三日艮消丙，皆在旦也。坎陽離陰，坎月離日。震出庚，兌見丁，乾盈甲，為七八；巽退辛，艮消丙，坤滅乙，為九六。一月之往來亦如歲也。

The passage discusses the transformation from "initial change" to "the sun comes." The first line changes and moves to the fourth line, forming the image of Kan, which represents the moon, hence saying the moon moves. The fourth line changes and comes back to the first line, forming the image of Li, which represents the sun, hence saying the sun comes. This is Yu Fan's explanation. After the fifteenth day, the moon begins to wane, so "the moon moves" refers to Xun. The "Zhou Yi Cang Tong Qi" says: "On the sixteenth day, the moon receives the succession, appearing in the direction of Xun at the time of early morning. On the twenty-third day, the moon disappears in the direction of Gen." "Early morning" refers to the early part of the day, so on the sixteenth day, the moon's image retreats to the direction of Xun in the direction of Xin, and on the twenty-third day, the moon's image disappears in the direction of Gen in the direction of Bing, both occurring in the early morning. Kan belongs to yang and Li belongs to yin. Kan represents the moon and Li represents the sun. The image of Zhen arises in the direction of Geng, the image of Dui appears in the direction of Ding, the image of Qian is full in the direction of Jia, matching seven and eight. The image of Xun retreats in the direction of Xin, the image of Gen disappears in the direction of Bing, and the image of Kun fades in the direction of Yi, matching nine and six. The movement of the sun and moon within a month is similar to the movement of cold and heat within a year.

○「一往」至「生焉」○一往一來曰推，何休說也。上雲往來，此云相推，故知一往一來曰推也。《參同契》曰：「七八數十五，九六亦相應，四者合三十，陽氣索滅藏。」是言一月之數。《周語》曰：「天六地五，數之常也。」《三統曆》曰：「夫五六者，天地之中合而民所受生。」

The passage discussed is from "one movement" to "thereby being generated." "One movement and one return is called 'pushing' " is a statement by He Xiu. The previous text mentions "coming and going," while here it refers to "mutual pushing," thus indicating that one movement and one return is called "pushing." The "Zhou Yi Cang Tong Qi" says: "Seven and eight make fifteen, nine and six also correspond, four together make thirty, and the yang energy begins to diminish and retreat." This refers to the number of days in a month. The "Guoyu · Zhou Yu" states: "Heaven has six, earth has five, this is the constant number." The "Santong Li" says: "The so-called five and six refer to the numbers of heaven and earth in the center, which are combined, and the common people receive their life from this." The source text ends here, and the following text is continued in the next section.

故日有六甲，辰有五子，十一而天地之道畢，言終而復始。《參同契》又云：「坤乙三十日，東北喪其朋，節盡相禪與，繼體復生明。」所謂終而復始也。十一即五六，五六三十而月一周天，故云天地之道畢。《禮運》曰：「播五行於四時，和而後月生也。」是以三五而盈，三五而闕，謂日月戰、天地雜、保太和、陰陽合德之時，故云和而後月生。虞氏謂既濟體兩離坎象者，謂初往之四成既濟，既濟當望，有兩離坎象，日月雙明，故明生，義亦通也。

Hui Dong continues: Within a ten-day period, the heavenly stems have six days of Jia, and within a ten-day period, the earthly branches have five days of Zi. Six added to five makes eleven, and here the principle of the operation of heaven and earth is exhausted, meaning that it is the point where the cycle comes to an end and then begins anew. Wei Boyang's "Zhou Yi Cang Tong Qi" also says that the Earthly Trigram contains the stem Yi, and the moon travels for thirty days, its light exhausted and hidden, which corresponds to the meaning of the line "Northeast loses companions" in the "Kun" hexagram. When a month's seasonal cycle is completed, the phases take turns, and the next cycle continues from the previous one, regenerating the brightness of the moon. This is called "the end and then the beginning again." "Eleven" is the combination of five and six, and five multiplied by six makes thirty, which is exactly the time it takes for the moon to orbit the earth once. Therefore, the way of heaven and earth is completed here. The "Li Yun" chapter of the "Li Ji" says that the five elements are distributed among the four seasons, and only when the four seasons are in harmony does the moon's body appear. Therefore, the moon gradually fills up on the fifteenth day and gradually wanes after that, referring precisely to the moment when the sun and moon contend, the energies of heaven and earth mix, the great harmony is preserved, and yin and yang combine. Therefore, it is said "harmony then the moon is born." Yu Fan explains that the hexagram "Ji Ji" contains two images of the fire trigram and two images of the water trigram, referring to the first line moving to the fourth position to form the "Ji Ji" hexagram, which corresponds to the full moon. In this hexagram, there are two fire trigrams and two water trigrams, meaning that the sun and moon shine together, so the brightness of the moon is born. This explanation is also reasonable.

○「乾為」至「暑來」○此虞義也。○「陰詘」至「寒來」○此虞義也。○「消息」至「歲成」○虞上注云：「陰息陽消，從遘至否；陰詘陽信，從復至泰。」此言寒暑往來，故止據內卦。其坤消乾當從遘至剝，乾息坤當從復至夬。《乾鑿度》曰：「乾坤二卦十二爻而期一歲。」乾息坤消，故消息十二爻而期一歲。孟喜《章句》曰：「自冬至初，中孚用事，一月之筴九六七八，是為三十；而卦以地六，候以天五，五六相承，消息一變，十有十二變而歲復初。」是其義也。孟唯以五六為天五地六，非漢法，疑唐時僧一行之徒飾成之，學者所當審也。

Here the use of several instances of 「○某某至某某○」 indicates Hui Dong marking the beginning and end of the annotations he has made. In his own notes, from 「Qian represents」 to 「summer comes」, he adopts Yu Fan's interpretation; from 「yin is bent」 to 「winter comes」, also follows Yu Fan's view; from 「yin and yang wax and wane」 to 「the year is completed」, Yu Fan said in his annotations to the Great Treatise, Upper Transmission, that yin grows while yang declines from the hexagram Gou to Po; yin contracts while yang expands from Fu to Tai. Here the discussion is about the coming of winter and summer, so it is based on the inner trigram. If talking about the complete decline of yin in Kūn and the complete emergence of yang in Qiān, it should be counted from Gou to Bō; if talking about the growth of yang overcoming yin, it should be counted from Fu to Guài. The Yi Wei Gan Zao Du says: the two hexagrams Qian and Kūn together have twelve lines, which exactly correspond to the twelve months of a year. When Qian declines, Kūn declines, so the circulation of the twelve lines completes a year. Meng Xi's Chapter says: starting from the winter solstice, the Zhongfū hexagram is in command. For one month, the yarrow stalks are taken as nine, six, seven, and eight, totaling thirty. The hexagram uses the earth number six, and the season uses the heavenly number five. Five and six connect, and each change of yin and yang takes twelve changes to complete a year. This is the meaning of yin and yang waxing and waning. However, Meng Xi only interpreted 「five and six」 as heavenly five and earthly six, which does not conform to the old Han method. It is likely that this was later embellished by the school of Yixing in the Tang dynasty. Scholars should carefully distinguish this.

○「利和」至「生焉」○「利和」，子夏義也。陰消陽從遘，陽息陰從復，故詘信謂復遘時也。復遘乾坤之初，故云元也。息初至二乾坤交，故云相感亨也。「咸感」象以下虞義也。咸，感也，故相感。「天地感而萬物化生，聖人感人心而天下和平」者，案：虞《彖傳》注云：「乾為聖人，初四易位成既濟，坎為心為平，故聖人感人心而天下和平。既濟六爻皆正，故各正性命；六爻皆應，故保合太和；剛柔正而位當，故利貞。」是言咸初四易位成既濟之事也。

The passage from "Li He" to "Sheng Yan" notes that the explanation of "Li He" comes from Zixia's Commentary on the Changes. The idea of Yin diminishing Yang begins with the hexagram Gou, while Yang growing and suppressing Yin starts with the hexagram Fu. Therefore, the terms "Qu" and "Shen" refer to the two hexagrams Gou and Fu, representing the two seasons. Fu and Gou are respectively the initial manifestations of the energies of Qian and Kun, hence called "Yuan." Yang grows from the first line to the second line, and the energies of Qian and Kun meet, so they respond to each other and achieve harmony. From "Xian, Gan Ye" onwards, the explanation follows Yu Fan's interpretation. Xian means feeling, so mutualsympathetic response is explained. According to Yu Fan's Commentary on the Judgment of the hexagram Xian, "Heaven and Earth feel for each other and all things are transformed, the sage feels the people's hearts and the world becomes peaceful," Yu Fan explains that Qian represents the sage, and the first line and fourth line exchange positions to form the hexagram Ji Ji. Kan represents the heart and peace, so the sage moves the people's hearts and the world becomes peaceful. The hexagram Ji Ji has all six lines in proper position, so each corrects its nature and destiny. The six lines correspond in pairs, so they maintain great harmony. The yin and yang are each in proper position and the positions are appropriate, so it is advantageous to maintain correctness. This explanation is based on the exchange of the first and fourth lines of the hexagram Xian to form the hexagram Ji Ji.

○「遘初」至「信也」○《說卦》曰：「巽為雞。」《九家易》云：「應八風也。」二九十八主風。《大戴禮·易本命》曰：「二九十八，八主風，風主蟲，故蟲八日而化。」王充《論衡》曰：「夫蟲，風氣所生，倉頡知之，故凡蟲為風之字取氣於風，故八日而化生。」遘內體巽，故遘初體巽。巽為風，風主蟲，故巽蟲為尺蠖。《說文》云：「尺蠖，詘信蟲也。」《方言》云：「蠀謂之尺蠖。」郭注云：「即踧二，音蠖，烏郭反，又呼步屈。」尺蠖先詘而後信，故云「尺蠖之詘」。復時剛反，震在上，巽在下，故詘；遘時，巽在上，故信也。巽為進退，似尺蠖之詘信，故「尺蠖之詘以求信」也。

The passage from "Gou Chu" to "Xin Ye" explains: The "Commentary on the Hexagrams" says that Xun represents wind. The "Nine Schools Commentary on the Yi" explains that this corresponds to the eight directions of wind. Two multiplied by nine equals eighteen, and the number eighteen governs wind. The "Da Dai Li Ji · Yi Ben Meng" states: two times nine equals eighteen, eight represents wind, and wind governs insects. Therefore, insects are born on the eighth day. Wang Chong's "Lun Heng" says: insects are produced by wind. Cang Jie, the creator of characters, understood this, so all characters with the insect radical that relate to wind derive their essence from wind, hence insects are born on the eighth day. The inner trigram of the "Gou" hexagram is Xun, so the first line of "Gou" belongs to the Xun trigram. Xun represents wind, and wind governs insects, so the insect associated with Xun is the inchworm. The "Shuo Wen Jie Zi" says: the inchworm moves by bending and stretching. The "Fang Yan" says: "Guo" is called the inchworm. Guo Pu's commentary says: this is also called "Cu Er," pronounced "Huuo," with the reverse-sound pronunciation "Wu Guo," also called "Bu Qu." The inchworm always moves by first bending and then stretching, so the "Great Treatise" says, "The inchworm bends." The "Fu" hexagram's time corresponds to the return of the first line, with Zhen above and Xun below, so it is bending; when it reaches the "Gou" hexagram's time, Xun is above, so it is stretching. The virtue of the Xun trigram is indecisive movement, just like the inchworm bending and stretching, so it says, "The inchworm bends to seek extension."

○「蟄潛」至「身也」○此虞義也。《月令·孟春》曰：「其蟲鱗。」鄭氏謂龍虵之屬。又曰「蟄蟲始振」，則十一月時龍虵皆蟄，至正月而始振也。《說文》曰：「蟄，藏也。」《文言》曰：「潛龍勿用，陽氣潛藏。」龍亦得稱藏，今言龍潛而蛇藏者，《說卦》曰「坤以藏之」，《繫上》曰「藏諸用」謂巽，陽藏室故陽言潛，陰言藏也。巽四月卦值巳，故陰息初；巽為虵，震為龍，故陽息初，震為龍。坤成於亥，故十月坤成；陽息於子，故十一月復生。復時震潛初，巽又伏震下，故遘巽在下，龍虵俱蟄之時也。遘初為坤，故初坤為身。陽為存，故「龍虵之蟄以存身」也。

The commentary from "蛰潜" to "身也" uses Yu Fan's interpretation. The "Liji · Yueling" states that in the first month of spring, the insects belong to the scale category. Zheng Xuan explains this as referring to dragons and snakes. The "Yueling" also says "蛰虫 begin to stir," indicating that dragons and snakes are still in hibernation in November, and they start to become active in January. The "Shuowen Jiezi" says that "蛰" means to hide. The "Wenyan" of the "Qian" hexagram says, "The hidden dragon does not act," which refers to the concealment of yang energy. Although "dragon" can also be called "hide," it is said here that "dragon" is "hidden" and "snake" is "hidden," because the "Shuigua Zhuan" says "Kun hides it," and the "Xici Shang Wen" says "hide it in use" referring to Xun, which refers to the concealment of yang energy in secrecy. Therefore, yang energy uses the character "潜" (hidden) and yin energy uses "藏" (hidden). Xun is the hexagram of the fourth month, corresponding to the earthly branch Si, so yin energy begins from the first line. Xun represents the snake, and Zhen represents the dragon, and yang energy also begins from the first line. Zhen symbolizes the dragon. Kun is completed by the month of Hai, so October is pure Kun. Yang energy regenerates in the month of Zi, so November is the hexagram "Fu." When "Fu" occurs, Zhen is hidden in the first line, and Xun is hidden beneath Zhen. Therefore, the hexagram "Gou" has Xun in the lower trigram, which is exactly the time when dragons and snakes are both in hibernation. The first line of "Gou" is originally a Kun line, so the image of the first line is "body"; yang symbolizes existence, so it is said, "the hibernation of dragons and snakes is for preserving their bodies."

○「陽稱」至「用也」○此姚信義也。乾純粹精，故陽稱精。《周書》曰：「地道曰義。」《乾鑿度》曰：「地靜而理曰義。」故陰為義。巽為入，入在初，謂中孚、咸時也。初為深，「陰陽不測之謂神」，故云「陰陽在初，深不可測，故謂之神」也。六日七分，中孚至復，咸至遘，故變為遘、復。坤為致為用，故坤初為致用。據時咸至遘，故專言致用也。

The commentary from "Yang Chēng" to "Yòng Yě" is based on the interpretation of Yao Xin. Qian represents pure and refined qi, so Yang is called "Jing" (essence). The "Yi Zhou Shu" says that the way of Earth is called "Yi" (righteousness). The "Yi Wei Qian Zao Du" says that Earth is quiet and orderly, which is called "Yi". The virtue of Xun is "Ru" (entering), and "Ru" occurs in the first line, referring to the time when Zhongfou and Xian are in command. The first line is at the very bottom, so it is called "Shen" (deep). The "Great Treatise" says "the movement of Yin and Yang is called Shen (divine)." Therefore, the commentary says that the qi of Yin and Yang in the first line is deep and unpredictable, so it is called Shen. According to the six-day-seven-part method of the hexagram qi, Zhongfou is followed by Fu, and Xian is followed by Guo, so Zhongfou and Xian transform into Guo and Fu. Kun symbolizes "Zhi" (to achieve) and "Yong" (to use), so the first line of Kun is called "Zhi Yong" (achieving use). In terms of the current time, it is from Xian to Guo, so only "Zhi Yong" is mentioned.

○「乾為」至「德高」○此虞、九家義也。咸至遘六日七分，故云陰道用事，謂遘時也。《乾鑿度》曰：「物有始有壯有究。」坤消至上，故陰升上究戌亥乾之都，故乾伏坤中。《繫上》曰「默而成」，九家云「謂陰陽相處」，故知安身默處也。《繫上》又云：「夫易，聖人所以崇德而廣業，知崇體卑，崇效天，卑法地。」陽伏坤中，坤為體，故體卑；滅出復震，故德高。此因遘初消乾而究言之也。

The commentary from "Qian" to "De Gao" combines the views of Yu Fan and the Nine Schools of the Book of Changes. From the hexagram Xian to Gou, the hexagram qi corresponds to the six days and seven parts of the hexagram qi, so it is said that yin is in command, referring to the time of Gou. The "Yi Wei Gan Zuo Du" says that all things have three stages: beginning, flourishing, and ending. The yin of Kūn gradually consumes yang until the top line, so yin qi rises, reaching the positions Xu and Hai, which are the places where Qian resides. Therefore, Qian is hidden within Kūn. The "Xì Cí Shàng Wén" says "silent and it becomes," and the Nine Schools explain this as yin and yang each occupying their proper place, indicating the meaning of being quiet and self-contained. The "Xì Cí Shàng Wén" also says that the Book of Changes is used by the sage to enhance virtue and expand achievements, with wisdom being lofty and ritual being humble, lofty following heaven, and humility following earth. Yang is hidden within Kūn, which symbolizes form, so it is said to be humble in form; after yang disappears, it emerges again in the hexagram Fu within Zhen, so it is said to be lofty in virtue. This is discussing the gradual decline of Qian yang starting from the first line of Gou.

○「此謂」至「知也」○「尺蠖之詘」以下皆申明中孚、咸之義，故「知此」者謂中孚、咸也。知者知此而已，而又非思慮所及。過此以往變為遘、復，乾坤致用，「天何言哉？四時行焉，百物生焉」，故「未能有知」也。○「以坤」至「之盛」○此虞義也。乾為神，故以坤變乾謂之窮神；坤為化，故以乾通坤謂之知化。變為遘、復，富有日新，盛德大業皆於此出。陽統陰功，故止言盛德也。

This passage explains that from "the bending of the inchworm" onwards, the discussion is elaborating the meanings of the hexagrams Zhongfū (Middle Trust) and Xian (Salvation). Therefore, the "knowing this" mentioned in the Great Treatise refers to Zhongfū and Xian. The term "knowing" here simply means understanding this, and it is not something that can be achieved through mere thought. Beyond this point, it progresses to Gou (Encounter) and Fu (Return), where the principles of Qian and Kun each take effect. As Confucius said, "What has Heaven said? The four seasons proceed as usual, and all things grow as usual." Hence, it is said "they have not yet reached the level of knowing." The passage from "using Kun" to "its flourishing" is based on Yu Fan's interpretation. Qian symbolizes the divine, so using Kun to transform Qian is called "exhausting the divine"; Kun symbolizes transformation, so using Qian to connect with Kun is called "understanding transformation." After transforming into Gou and Fu, the characteristics of richness and renewal emerge, and great virtues and great achievements arise from this. Since Yang encompasses the function of Yin, it is only mentioned as "great virtue."

《易》曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱。」注：困本咸。咸三入宮，以陽之陰，則二制坤，故以次。咸為四所困，四失位惡人，故「非所困而困焉」。陽稱名，陰為辱，以陽之陰下，故「名必辱」。「非所據而據焉，身必危。」注：謂據二。二失位，故「非所據而據焉」。二變時，坤為身，二折坤體，故「身必危」。「既辱且危，死其將至，妻其可得見邪？」注：三隱坤中，坤為死，兌為妻，三上無應，故「死其將至，妻其可得見邪」。

The Great Treatise cites the line statement of the sixth line in the third position of the Hexagram of Being Impeded, saying: "Being trapped by a stone, leaning against thornbushes, returning home, but not seeing one's wife, which is ominous." Confucius explains: "Being trapped in a place where one should not be trapped, one's reputation will certainly suffer disgrace." Hui Dong adds a note: The Hexagram of Being Impeded originally comes from the Hexagram of Mutual Influence. The third line of the Hexagram of Mutual Influence enters the mountain trigram, with a yang line in a yin position, thus the second line restrains the earth trigram, and in this order the Hexagram of Being Impeded is formed. The Hexagram of Mutual Influence is trapped by the fourth line, which is a yang line in a yin position and thus out of place, which is called an evil person. Therefore, it is said, "Being trapped in a place where one should not be trapped." Yang is called reputation, yin is called disgrace. When a yang line is below a yin position, it is said, "One's reputation will certainly suffer disgrace." The line statement says, "Being in a place where one should not be, one's body will certainly be in danger." The note explains: This refers to the second line. The second line is out of place, thus it is said, "Being in a place where one should not be." When the second line moves, the earth trigram takes shape, and the earth trigram symbolizes the body. The second line breaks the earth trigram, thus it is said, "One's body will certainly be in danger." The line statement says, "Already disgraced and in danger, death is near, how can one see one's wife?" The note explains: The third line is hidden within the earth trigram, and the earth trigram symbolizes death. The兑 trigram symbolizes wife. The third line does not correspond with the top line, thus it is said, "Death is near, how can one see one's wife?"

疏。「困本」至「必辱」○此虞義也。虞注困卦謂否二之上，今云「困本咸」者，此承咸來，據爻變所值之卦也。咸下體艮，艮為宮，咸三之二入艮宮。三陽爻而居二陰位，故云「以陽之陰」。三之二成坎制坤，制猶折也，古文通。《論語》：「子曰：片言可以折獄者。」鄭氏注云：「魯讀折為制。」是也。咸三之二為困，故「以次」。咸三之二為四所困，四以陽居陰為失位，虞氏以四為惡人，故云「四失位惡人」。咸三得位，非四所困，今之二失位，故「非所困而困焉」。陽成於三為成名，故陽稱名。陰賤故為辱。三之二，故以陽之陰下，「名必辱」也。

Hui Dong explains: the commentary on the passage from "Confusion" to "Necessarily Humiliation" uses Yu Fan's interpretation. Yu Fan originally explained that the hexagram "Confusion" is formed by the second line of the hexagram "Opposition" moving up to the upper position. However, here he says "Confusion originates from 'Salty Affection'," because this follows the previous hexagram "Salty Affection." According to the principle of changing lines, the hexagram is established based on the one it corresponds to. The lower trigram of "Salty Affection" is "Mountain," symbolizing a palace. The third line of "Salty Affection" descending to the second position is entering the "Mountain" palace. The third line is originally a yang line, but it is in the second position, which is a yin position, so it is called "a yang line in a yin position." The third line descending to the second position forms the image of "Water" and breaks the "Earth" structure. "Break" is the same as "control" in ancient texts. The "Analects" records Confucius saying "a single statement can decide a case," and Zheng Xuan's commentary notes that the Lu version reads "break" as "control," which is the same usage here. The third line of "Salty Affection" descending to the second position forms "Confusion," so it is called "in order." After the third line descends to the second position, it is trapped by the fourth line. The fourth line is a yang line in a yin position, which is an improper position. Yu Fan considers the fourth line as an evil person, so he says "the fourth line is in an improper position and is an evil person." The third line of "Salty Affection" was originally in a proper position and should not have been trapped by the fourth line. Now it descends to the second position and becomes improper, so it is said "it is trapped in a place where it should not be trapped." Yang energy is established at the third line, so yang is called "name"; yin is humble and lowly, so it is called "humiliation." The third line descending to the second position is a yang line descending to a yin position, so "the name must bring humiliation."

○「謂據」至「必危」○此虞義也。陽據陰，陰承陽，易之大義也。三、二失位，三以陰據陽，故「非所據而據焉」。二變入宮為萃，萃下體坤，坤為身，二困時折坤體，故「身必危」也。○「三隱」至「見邪」○二變入宮，三隱坤中，坤喪於乙為既死霸，故為死。兌少女為艮妻，三、上俱陰，兩陰無應，故「死其將至，妻其可得見邪」。陸績謂三從困辱之家，變之大過為棺槨，死喪之象，故「死其將至，妻不可得而見」，義亦通也。

The commentary from "Wèi jù" to "bì wēi" uses Yu Fan's interpretation. Yang can rely on Yin, but Yin can only serve Yang, which is a fundamental principle of the Book of Changes. Both the third and second lines are out of their proper positions. The third line, being a Yin line, relies on Yang, so it is said "relying on an inappropriate place." When the second line moves into the palace, it forms the hexagram "Cui." The lower trigram of "Cui" is坤 (Kun), symbolizing the body. When the second line breaks the body of Kun in the hexagram "Kun," it is said "the body is certainly in danger." The commentary from "Sān yǐn" to "jiàn xié": when the second line moves into the palace, the third line disappears into Kun. According to the method of Najia, the energy of Kun is lost at the position of Yi, which is the time when the moon has died and is in decline. Therefore, Kun symbolizes death. Dui is the young girl, and Gen is the mountain, which is the wife. The third line and the top line are both Yin lines, and two Yins cannot correspond, so it is said "death is approaching quickly, where can the wife be seen?" Lu Ji believes that the third line is in a state of humiliation, and when it transforms into "Da Guo," there is an image of a coffin, which is a sign of death, so it is said "death is approaching quickly, the wife cannot be seen." This interpretation is also reasonable.

《易》曰：「公用射隼于高墉之上，獲之，無不利。」子曰：「隼者，禽也。」注：離為隼，故稱禽，言其行野容如禽獸焉。「弓矢者，器也。」注：離為矢，坎為弓，坤為器。「射之者，人也。」注：人，賢人也。謂乾三伏陽出而成乾，故曰「射之者人」。人則公，三應上，故上令三出而射隼也。「君子藏器於身，待時而動，何不利之有？」注：三伏陽為君子，二變時，坤為身為藏器，謂藏弓矢以待射隼。艮為待為時，三待五來之二，弓張矢發，動出成乾貫隼，入大過死，兩坎象壞，故「何不利之有」。傳曰「以解悖」，三陰小人乘君子器，故上觀三出射去隼也。

The Great Treatise cites the line statement of the hexagram 解 (Release) at the top line, saying: "The prince shoots a falcon from a high wall, and hits it, there is no disadvantage." Confucius explains: "The falcon is a bird." Hui Dong adds a note: Li symbolizes the falcon, so it is called a bird; it moves and rests freely, like wild animals. Confucius also says, "The bow and arrow are weapons." He adds a note: Li symbolizes the arrow, Kan symbolizes the bow, and Kun symbolizes objects. Confucius says, "The one who shoots it is a person." He adds a note: here the person refers to the virtuous person, referring to the hidden yang line at the third line emerging to form the trigram Qian, so it is said "the one who shoots it is a person." This person is the prince, the third line corresponds with the top line, so the top line commands the third line to shoot the falcon. Confucius says, "The gentleman keeps weapons on his person, waiting for the right time to act, where would there be any disadvantage?" He adds a note: the hidden yang line at the third line is the gentleman; when the second line changes, the trigram Kun takes shape, Kun symbolizes the body and symbolizes storing weapons, referring to concealing the bow and arrow waiting to shoot the falcon. Gen symbolizes waiting and symbolizes the right time, the third line waits for the fifth line to descend to the second position, then the bow is drawn and the arrow is shot, the third line moves out to form the trigram Qian, thus penetrating the falcon's body, the falcon falls into the hexagram Da Guo and dies, the two Kan trigrams in the hexagram are destroyed, so it is said "where would there be any disadvantage?" The Image Commentary of the hexagram 解 says "to remove disorder and confusion." The third line is a yin line, representing a petty person riding on the vehicle and objects of the gentleman, so the top line watches the third line emerge to shoot down the falcon.

「動而不栝，是以出而有獲，語成器而動者也。」注：不讀曰拊，古柎、不同字，故誤作不。拊栝猶省栝也。震為語，乾五之坤二成坎弓、離矢，動以貫隼，故「語成器而動者」也。疏。「離為」至「獸焉」○此虞義也。《釋鳥》曰：「二足而羽謂之禽。」故曰「隼者禽也」。《繫上》曰「野容悔淫」，謂解三也。《管子》曰：「道路無行禽，三有鳥獸行。」故云「其行野容，如禽獸焉」。○「離為」至「為器」○此虞義也。射禮有射器，謂弓矢、決拾、旌、於、籌、楅、豐，故曰「弓矢者器也」。

The Great Treatise says, "When action is taken without violating the arrow shaft, thus one immediately gains results, referring to those who prepare their equipment before taking action." Hui Dong's self-commentary states, "Bu" should be read as "Fu." In ancient times, "Fu" and "Bu" were originally the same character, so it was mistakenly written as "Bu." "Fu gua" is equivalent to "Sheng gua," meaning to examine the arrow shaft. Zhen symbolizes speech, and when the fifth line of Qian moves down to the second line of Kun, it forms Kan as the bow and Li as the arrow, thus one movement penetrates the body of the falcon, hence the saying "referring to those who prepare their equipment before taking action." Hui Dong's self-explanation states, "From 'Li as' to 'Shou yan'" commentary uses Yu Fan's interpretation. The Er Ya, Shihniao says that creatures with two legs and feathers are called qin, thus "Falan is qin." The Great Treatise, Upper Transmission, mentions "Ying rong hui yin," but the original text here reads "Ye rong hui yin," referring to the third line of the Jie hexagram. The Guanzi says that there should be no idle birds on the road; if there are, they move like birds and beasts, hence it is said "moving and resting freely, like birds and beasts." "From 'Li as' to 'Wei qi'" commentary also uses Yu Fan's interpretation. In the shooting ceremony, there is another set of shooting equipment, referring to bows and arrows, jue shi, as well as jing, yu, chou, yu, chou, and feng, thus "bows and arrows are instruments."

○「人賢」至「隼也」○此虞義也。乾為賢人，故曰「人，賢人也」。六三匪人，故曰禽；下有伏陽出而成乾，謂與二成乾，乾為人，故曰「射之者人」。三為三公而與上應，故云「人則公」。三應上，上令三射隼也。

The commentary from "person is virtuous" to "it is a falcon" uses Yu Fan's interpretation. Qian represents a virtuous person, so the commentary says "person refers to the virtuous person." The sixth line of the sixth trigram in the hexagram Jiě is not a virtuous person, so it is called an animal; beneath the sixth line there is a hidden yang line, which when it emerges forms the structure of Qian, representing a person, hence it is said "the one shooting at it is a person." The third line occupies the position of the Three Grand Ministers and corresponds with the top line, so it is said "this person is a prince or high official." The third line corresponds with the top line, so the top line commands the third line to shoot the falcon.

○「三伏」至「隼也」○此虞義也。三伏陽，陽為君子。二變成坤，「坤以藏之」，在地成形，形乃謂之器，故云「二變時坤為身為藏器」。艮為待為時，爻以時而動，故「待時而動」。五失位當之二，故「三待五來之二」。二上之五，三發得正，與五成乾體大過，棺槨死象。卦本有兩坎，五來之二，三出成乾，故「兩坎象壞」。坎為悖，故「以解悖」。《乾鑿度》曰：「二陰之精射三陽當卦。」是埽知陰陽動出皆為射也。

The commentary from "San Fu" to "Fun Also" uses Yu Fan's interpretation. The third line contains a hidden yang line, and yang symbolizes the gentleman. The second line changes into the trigram Kun. The "Say卦Transmission" says "Kun conceals it," as Kun forms the earth and takes shape, and only when something takes shape is it called an object. Therefore, the commentary says "when the second line changes, Kun symbolizes the body and symbolizes concealing an object." The trigram Gen symbolizes waiting and timing, and the lines should move in accordance with the right timing, hence "waiting for the right time to act." The fifth line is out of position and should descend to the second position, so it says "the third line waits for the fifth line to come to the second position." The second line ascends to the fifth position, the third line moves and each line is in the correct position, combining with the fifth line to form the trigram Qian, thus forming the hexagram Da Guo, which is the image of a coffin and mourning. The hexagram Jie originally contains two trigrams Kan. When the fifth line descends to the second position and the third line emerges to form Qian, it says "the two trigrams Kan are destroyed." Kan symbolizes disorder, so the "Image Commentary" says "to resolve disorder." The "Yi Wei Gan Zao Du" says: the essence of two yin lines shoots at the trigram corresponding to the three yang lines. Thus, any movement of yin and yang can be called "shooting."

○「不讀」至「者也」○《詩·常棣》曰：「鄂不韡韡。」鄭氏讀不為拊，柎與拊相似，故誤為不。括本作栝，《說文》曰：「矢栝，築弦處。」《禮記·緇衣》引《太甲》曰：「若虞機張，往省栝於厥度則釋。」鄭氏注云：「弩已張，從機間視栝與所射參相得，乃後釋弦發矢。」故云「拊栝猶省栝也」。「震為語」以下，虞義也。

The annotation from "not reading" to "he also" explains that in the "Small Odes · Constant Brotherhood" from the "Book of Songs," there is a line "E bu wei wei," where Zheng Xuan reads the character "bu" as "fu." The character "fu" is similar in form to "fu," so it was mistakenly written as "bu." The character "kuo" was originally written as "guā," and the "Shuowen Jiezi" says that "guā" refers to the part at the end of an arrow that holds the string. The "Zi Yi" from the "Book of Rites" cites the "Book of Shang" saying that like Yu Fan, the person in charge of the bow and arrow, first checks whether the arrow's "guā" conforms to the standard before drawing the bowstring. Zheng Xuan's annotation says that "fu guā" is equivalent to "sheng guā." From the part "Zhen represents speech" onwards, the explanation follows Yu Fan's interpretation.

子曰：「小人不恥不仁，不畏不義。」注：謂否也，以坤滅乾為不仁不義，坤為恥為義，乾為仁為畏者也。「不見利不動，不威不徵。」注：否乾為威為利，巽為近利，謂否五之初成噬嗑市。離日見乾為見利，震為動，故「不見利不動」。五之初以乾威坤，故「不威不徵」，震為征也。「小征而大誡，此小人之福也。」注：艮為小，乾為大，五下威初，坤殺不行，震懼虩虩，故「小懲大誡」。坤為小人，乾為福，以陽下陰，民說無疆，故「小人之福」也。《易》曰「屨校滅止，無咎」，此之謂也。

Confucius said, "A petty person does not feel ashamed of unrighteousness and does not fear injustice." Hui Dong explained: This refers to the hexagram of "Obstruction." Using the earth (Kun) to extinguish the heaven (Qian) represents "unrighteousness and injustice." The earth symbolizes shame and righteousness, while the heaven symbolizes benevolence and fear. "If one cannot see profit, he will not act; if there is no intimidation, he will not be cautious." Hui Dong explained: The upper trigram of "Obstruction," the heaven (Qian), symbolizes authority and profit, while the wind (Xun) symbolizes proximity to profit. This refers to the fifth line descending to the first position, forming the hexagram of "Breaking the Bones" with the image of "market." The fire (Li) represents the sun, and the sun illuminating the heaven (Qian) is "seeing profit." The thunder (Zhen) symbolizes movement, so it is said, "If one cannot see profit, he will not act." The fifth line descending to the first position uses the heaven (Qian) to intimidate the earth (Kun), so it is said, "Without intimidation, there is no punishment." The thunder (Zhen) symbolizes punishment. "A slight punishment brings great caution, which is the fortune of the petty person." Hui Dong explained: The mountain (Gen) symbolizes smallness, and the heaven (Qian) symbolizes greatness. The fifth line descending to intimidate the first line prevents the earth (Kun) from exerting its punitive force. The thunder (Zhen) causes fear and caution, so it is said, "A small punishment brings great caution." The earth (Kun) symbolizes the petty person, and the heaven (Qian) symbolizes fortune. When a yang line descends to a yin line, the people rejoice endlessly, so it is said, "This is the fortune of the petty person." The Book of Changes says, "Wearing leg irons that cover the toes brings no misfortune," which refers to this meaning.

疏。「謂否」至「者也」○此以下皆虞義也。噬嗑，否五之初。否小人道長，故「小人謂否」也。否消卦，故「以坤滅乾為不仁不義」。坤辱為恥，畏與威通，乾為威，故為畏也。○「否乾」至「征也」○乾為君，君道威嚴，故為威。利，四德之一，乾以美利利天下，故為利。巽近利市三倍，「利者義之和」，後世不以義為利而以利為利。否坤小人之見利、巽之近利市三倍，皆以利為利者也。神農日中為市，取諸噬嗑，故「成噬嗑市」。離為日，「相見乎離」，乾五之初，外體離，故「離日見乾為見利」。《說卦》曰：「震，動也。」「動萬物者莫疾乎雷」，故震為動。《樂緯·動聲儀》曰：「風雨動魚龍，仁義動君子，財色動小人。」故「不見利不動」。俗本動作勸，非也。徵，古文懲，震恐懼虩虩，故為懲也。

Hui Dong explains: "From the passage 'To say 'no' up to 'is indeed' " onwards, the commentary is based on Yu Fan's interpretation. The hexagram of "Shi Ke" is formed when the fifth line of the hexagram "Pi" moves down to the first position. The hexagram "Pi" represents the growth of the path of the petty person, so it is said "the petty person refers to '否'". The hexagram "Pi" belongs to the category of yin overcoming yang, so it is said "using the earth trigram to extinguish the heaven trigram is unrighteousness". The earth trigram represents humiliation, hence it is considered a shame; "fear" and "authority" are related, the heaven trigram symbolizes authority, hence it is also fear. In the passage "From '否乾' to 'is also' ", the heaven trigram symbolizes the sovereign, the sovereign's way is strict, hence it is authority. "Benefit" is one of the four virtues, yuan, heng, li, zhen. The heaven trigram uses good benefits to benefit the world, hence it is benefit. The trigram xun has the image of "the market near the city brings threefold profit", the "Wenyan" says "benefit is the harmony of righteousness", but later generations do not regard righteousness as benefit, but take benefit itself as benefit. The petty person represented by the earth trigram in the hexagram "Pi" desires wealth and profit, and the profit of threefold gain from the market near the city represented by the trigram xun, both belong to "taking profit as profit". Shennong set up a market in the middle of the day for trade, symbolizing the hexagram "Shi Ke", hence it is said "the market of '噬嗑' is formed". The trigram li represents the sun, the "Shuogua" says "meeting is seen in li", after the fifth line of the heaven trigram moves down to the first position, the outer trigram becomes li, hence it is said "the sun shines upon the heaven trigram, which is seeing profit". The "Shuogua" says "zhen represents movement", and also says "there is no more swift movement than thunder", hence zhen symbolizes movement. The "Yuewei·Dongshengyi" says: wind and rain move fish and dragons, righteousness moves the gentleman, wealth and beauty move the petty person, hence it is said "without seeing profit, one does not move". The common version mistakenly writes "movement" as "encouragement". "Cheng" is an ancient form of "cheng" meaning punishment. The trigram zhen has the image of fear and caution, hence it symbolizes punishment.

○「艮為」至「福也」○艮為少男，故為小。陽稱大，故乾為大。五之初體震，故坤殺不行。坤為虎刑，春生秋殺，故坤為殺。震來虩虩，又「恐懼修省」，故「震懼虩虩」。否五之初，巽象半見，有益象，故「以陽下陰，民說無疆」。震恐懼致福，故「小人之福」也。

The commentary on the passage from "Gentle" to "this is the fortune of the petty person" states: "Gentle" represents the young male, thus symbolizing smallness. Yang is called great, so "Heaven" symbolizes greatness. The fifth line descends to the first position forming the structure of "Thunder," so the destructive power of "Earth" cannot act. "Earth" has the image of a tiger's punishment, with spring being a time of growth and autumn a time of destruction, so "Earth" symbolizes destruction. The "Thunder" hexagram statement says "Thunder comes with fear," and the "Image Commentary" also says "fear leads to self-cultivation and reflection," so the commentary says "Thunder brings fear." In the "Opposition" hexagram, the fifth line descends to the first position, and the "Wind" image is only partially revealed, containing the image of the "Increase" hexagram, so it says "Yang moves below Yin, the people rejoice without limit." Thunder can bring fortune through fear and caution, so it says "this is the fortune of the petty person."

「善不積不足以成名，惡不積不足以滅身。」注：乾為積善，陽稱名，坤為積惡，為身，以乾滅坤，故「滅身」者也。「小人以小善為無益而弗為也，以小惡為無傷而弗去也。」注：小善謂復初，小惡謂遘初。「故惡積而不可揜，辠大而不可解。」注：謂陰息遘至，子弒其父，故「惡積而不可揜」；息成否，以臣弒君，故「辠大而不可解」。《易》曰：「何校滅耳，凶。」

The Great Treatise says: "Goodness does not accumulate sufficiently to achieve a good reputation, and evil does not accumulate sufficiently to destroy oneself." Hui Dong explains: Qian represents the accumulation of goodness, yang is called name, and Kun represents the accumulation of evil and the body. Using Qian to destroy Kun, it is said "to destroy oneself." He also says: "A petty person regards small goodness as having no benefit and is unwilling to do it, and regards small evil as having no harm and is unwilling to remove it." His own explanation: small goodness refers to the first line of the Fu hexagram, and small evil refers to the first line of the Gou hexagram. "Therefore, evil accumulates to the point where it cannot be concealed, and guilt becomes so great that it cannot be resolved." His own explanation: refers to the yin energy growing continuously from Gou until it reaches the point of a son killing his father, hence "evil accumulates and cannot be concealed"; continuing to grow into the Po hexagram, which is the case of a minister killing his sovereign, hence "guilt becomes great and cannot be resolved." The Book of Changes says: "Shouldering shackles that block the ears, calamity."

疏。「乾為」至「者也」○此以下皆虞義也。噬嗑自否來，否陰消陽，弒父弒君。噬嗑明罰敕法之家，五來滅初，小懲大誡，所以絶惡於未萌而起教於微眇。上六迷復，辠大惡積，故發其義於上九爻也。乾為善，自一乾以至三乾成，故為積善。初不成名，陽立於三，故成名也。坤為惡，坤初消乾成及否，故為積惡。坤消至上，窮上反下，乾來滅坤，故「滅身」者也。

Hui Dong explains: "From the annotation on 'Qian represents' to 'that is' is the commentary by Yu Fan. The hexagram of 'Shi He' comes from the hexagram of 'Po'. 'Po' is a hexagram of yin overcoming yang, symbolizing the image of killing the father and the king. 'Shi He', however, is a hexagram representing clear punishment and strict law. When the fifth line comes down to eliminate the first line, it is a slight punishment and a great warning, aiming to cut off evil before it arises and to begin education at the most subtle level. The sixth line of 'Fu' is 'mí fù', meaning great sin and accumulated evil, so the 'Great Treatise' develops this meaning in the line of 'Shang Ji'. 'Qian' symbolizes goodness, as 'Qian' is formed by accumulating one line into three lines, thus symbolizing the accumulation of goodness. The first line is not yet capable of achieving fame; only when yang energy is established at the third line is it called fame. 'Kun' symbolizes evil, as 'Kun' begins to consume 'Qian' yang from the first line, leading to the formation of the hexagram 'Po', thus symbolizing the accumulation of evil. When 'Kun' consumes up to the top line, it reaches its extreme and turns downward, allowing 'Qian' to eliminate 'Kun', hence saying 'eliminate oneself'.

○「小善」至「遘初」○陽始見尚小，故「小善謂復初」。遘初消陽，故「小惡謂遘初」。《易大傳》逸篇曰：「正其本，萬事理。君子慎始，差以毫釐，謬以千里。」小善弗為，小惡弗去，由辨之不早辨也。

"The small good deed" to "meeting the first line" note: When yang energy first appears, it is still very slight, so it is said "small good refers to the first line of the Fu hexagram." The first line of the Gou hexagram begins to diminish yang energy, so it is said "small evil refers to the first line of the Gou hexagram." The lost text of the Great Commentary on the Changes says: Correct its root, and all things will be orderly; a gentleman is cautious at the beginning, for a difference of a hair's breadth leads to a thousand miles' error. Not doing small good deeds and not removing small evil deeds are both due to not distinguishing early enough.

○「謂陰」至「可解」○陰生亦稱息。息遘至，艮子弒父，其初難知；息遘及，則著矣。誠中形外，故「惡積而不可揜」也。息成否，坤臣弒君，故「辠大而不可解」。乾為君為父，內體為父，外體為君。艮消乾三，坤消乾五，艮子道，坤臣道，故有此象也。

"The term 'yin' refers to the growth of yin energy, which can also be called 'xi'. Yin energy rising from the hexagram 'Gou' moves upward until it reaches 'Gen', forming a complete hexagram, which then shows the image of a son killing his father. The beginning of this is hard to detect; as the yin energy continues to grow, it becomes more evident. Sincerity within must manifest without, so it is said 'evil accumulates and cannot be concealed'. When yin energy is fully developed in the hexagram 'Po', with 'Kun' representing the minister, it becomes the image of a minister killing his sovereign. Therefore, it is said 'the crime is great and cannot be resolved'. 'Qian' symbolizes the sovereign and the father. The inner trigram 'Qian' represents the father, and the outer trigram 'Qian' represents the sovereign. 'Gen' weakens the third line of 'Qian', and 'Kun' weakens the fifth line of 'Qian'. 'Gen' represents the son's path, and 'Kun' represents the minister's path, hence the image of弑父弑君. Also, note: the original text seems to have missing characters after 'xi gou zhi' and 'xi gou ji', which should each be followed by a hexagram name, such as 'zhi duan' or 'ji po'."

子曰：「危者，安其位者也；亡者，保其存者也；亂者，有其治者也。」注：否上為危，坤為安為亡為亂，乾為治，陽為存。否泰反其類，故「危者安其位，亡者保其存，亂者有其治」者也。「是故君子安而不忘危，存而不忘亡，治而不忘亂。」注：君子大人謂否五也。安者危之漸，存者亡之機，治者亂之萌，唯君子知之，故不忘也。「是以身安而國家可保也。」注：坤為身，謂否反為泰，君定位於內而臣忠於外，故「身安而國家可保」也。《易》曰：「其亡其亡，繫于苞桑。」

Confucius said: "What is called danger comes from those who were originally in a secure position; what is called loss comes from those who were originally preserving their existence; what is called disorder comes from those who were originally enjoying good governance." Hui Dong explained: The top line of the "Pu" hexagram symbolizes danger, while the "Kun" hexagram symbolizes security, loss, and disorder. The "Qian" hexagram symbolizes governance, and yang symbolizes existence. The "Pu" and "Tai" hexagrams are opposites, so it is said, "danger comes from those who were originally in a secure position, loss comes from those who were originally preserving their existence, and disorder comes from those who were originally enjoying good governance." "Therefore, the gentleman remembers danger even in security, remembers loss even in existence, and remembers disorder even in peace." Explanation: Here, the term "gentleman" refers to the "Nine in the Fifth" line of the "Pu" hexagram. Security is the beginning of danger, existence is the omen of loss, and peace is the seed of disorder. Only the gentleman can perceive this, hence he never forgets. "In this way, his own security is ensured, and the state can be preserved." Explanation: The "Kun" hexagram symbolizes the body. It refers to the transformation of the "Pu" hexagram into the "Tai" hexagram. The ruler determines his position internally, while the ministers fulfill their loyalty externally, so "the body is secure and the state can be preserved." The "Book of Changes" says: "Being constantly vigilant about impending loss and impending collapse, one is as firm as a rope tied to the roots of a mulberry tree."

疏。「否上」至「者也」○「否上為危」，虞義也。上九以陽居陰體乾，亢龍盈不可久，故危。《文言》曰：「知進退存亡而不失其正者，其唯聖人乎。」荀氏注云：「存謂五為陽位。」故知陽為存。泰反為否，否反為泰，故「反其類」。○「君子」至「忘也」○「君子大人謂否五」，虞義也。九五休否，大人吉，故云「君子大人謂否五」。陸績謂五在否家，雖得中正，常自懼以危亡之事，是不忘之義也。

Hui Dong explains: In the annotation from "the upper part" to "the meaning is that" in the commentary on "Guan" (Obstruction), the statement "the upper line of Guan symbolizes danger" is Yu Fan's view. The upper line of Guan, which is a yang line in a yin position and belongs to the Qian trigram, is like the dragon soaring high and full, which cannot last long, hence it is dangerous. The Wenyan of Qian says: "Those who understand advancement, retreat, survival, and death without losing their correctness are probably only the sages." Xun Shuang's commentary says: "Survival refers to the fifth line, because the fifth line is a yang position." From this, it is known that yang symbolizes survival. The reversal of Tai (Progress) becomes Guan (Obstruction), and the reversal of Guan becomes Tai, so it is said "returning to its kind." In the commentary from "the gentleman" to "forgetting it," the statement "the gentleman and great person refers to the fifth line of Guan" is also Yu Fan's view. The line statement of the fifth line of Guan says "rest from obstruction, the great person is auspicious," hence it is said "the gentleman and great person refers to the fifth line of Guan." Lu Ji believes that although the fifth line is in the middle of the Guan hexagram, it is also in the center and correct position, yet it often reminds itself of dangers and calamities, which is exactly the meaning of "not forgetting."

○「坤為」至「保也」○此虞義也。否終則傾，故否反成泰。君定位於內，則國可保；臣忠於外，則家可保也。下繫十一爻首咸，咸至遘六日七分，陰始消陽，陸績謂自此以上皆否陰滅陽之卦，舉之以示慎始之義也。

The commentary from "Kun Wei" to "Bao Ye" uses Yu Fan's interpretation. The hexagram "Po" inevitably leads to collapse, so "Po" reversed becomes "Tai." If the ruler remains stable within, the state will be preserved; if the minister remains loyal outside, the family will be preserved. The eleven line statements cited in the "Xici Xia Zhuan" begin with "Xian," and from "Xian" to "Gou" corresponds to the six days and seven parts of the hexagram cycle, which is the time when yin energy begins to diminish yang energy. Lu Ji believes that all the hexagrams mentioned above belong to the category of "Po," which signifies the extinguishing of yang by yin, and he specially cites them to emphasize the importance of being cautious at the beginning.

子曰：「德薄而位尊。」注：鼎四也。離九四兇惡小人，故德薄。四在乾位，故位尊。「知少而謀大。」注：兌為少知，乾為大謀，四在乾體，故謀大。「力少而任重。」注：五至初體大過，本末弱，故力少。乾為仁，故任重，「以為己任，不亦重乎」。「尟不及矣。」注：尟，少也；及，及於刑。《易》曰：「鼎折足，覆公餗，其刑屋，凶，言不勝其任也。」

Confucius said: "A person with shallow virtue but in a high position." Hui Dong explained: This refers to the Nine in the Fourth line of the Hexagram of the Cauldron. The Nine in the Fourth of the Hexagram of Fire has the image of a wicked small person, hence the shallow virtue; the Fourth line is located in the position of Heaven, hence the high position. "A person with shallow wisdom but with great ambitions." Explanation: The trigram of Dui symbolizes small wisdom, and the trigram of Qian symbolizes great plans. The Fourth line is located within the body of Qian, hence the great ambitions. "A person with weak strength but bearing a heavy burden." Explanation: From the Fifth line to the First line forms the structure of the Hexagram of Great Excess. Both the beginning and the end are weak, hence the weak strength; Qian symbolizes benevolence, hence the heavy burden, just as Zengzi said, "To carry benevolence as one's burden, is it not heavy?" "Few are those who do not suffer misfortune." Explanation: "Xiao" means few; "ji" refers to being subjected to punishment. The Book of Changes says: "The legs of the cauldron break, overturning the delicacies of the prince, suffering the punishment of being executed in the house, calamity, referring to being unable to bear the responsibility."

疏。「鼎四」至「位尊」○此以下皆虞義也。鼎四爻辭，故云「鼎四」也。四體離，離四「●如其來如」，「不孝子●出，不容於內」，故為兇惡小人。二至四體乾，乾為德。《繫上》曰：「天尊地卑，乾坤定矣。」虞彼注云：「天貴故尊。」四在乾位，乾體不正，故「德薄而位尊」也。○「兌為」至「謀大」○兌為少女，故為少。坤為知，大地親下，故兌為少知。乾為大，坎為謀，本天親上，故乾為大謀。

Hui Dong explains: "From the section 'Ding Four' to 'Position of Honor' onwards, the commentary is based on Yu Fan's interpretation. The cited text is the line statement of the fourth line of the 'Ding' hexagram, hence it is referred to as 'Ding Four.' The fourth line belongs to the trigram Li. The line statement of the ninth line of Li says '● as if coming, as if not coming,' which depicts the image of an unfilial son being expelled and not accepted within the family, thus symbolizing a wicked person. The character '●' is missing in the original text, and I dare not make up a guess. From the second line to the fourth line forms the trigram Qian. Qian symbolizes virtue. The 'Transmission of the Great Treatise' says: 'Heaven is exalted, Earth is humble, thus the trigrams Qian and Kun are established.' Yu Fan comments there that Heaven is precious, hence it is called exalted. The fourth position is in the position of Qian, but the trigram Qian is not in the correct position, thus it is said 'virtue is thin but position is exalted.' From the section 'Dui as' to 'Planning Greatly' onwards: Dui is the young girl, thus symbolizing youth; Kun symbolizes knowledge, the Earthly path is close to the lower, thus Dui combines to form 'youthful knowledge.' Qian symbolizes greatness, Kan symbolizes planning, the Heavenly path is close to the upper, thus Qian combines to form 'great planning.'

○「五至」至「重乎」○《論語》曰：「仁以為己任，不亦重乎。」《禮·表記》曰：「子曰：仁之為器重，舉者莫能勝也。」又曰：「中心安仁者，天下一人而已矣。」《大雅》曰：「德輶如毛，民鮮克舉之，我儀圖之，惟仲山甫舉之，愛莫助之。」毛萇《詩傳》云：「愛，隱也。」言隱微之間人莫能助，故《大學》謂之誠，荀子謂之獨。乾元為仁隱在初，德輕而莫舉，故曰重也。○「尟少」至「於刑」○尟亦作尠，《釋詁》曰：「尠，寡也。」郭注云：「謂少。」故云「少也」。俗作鮮。刑，謂屋中之刑，《周禮》之屋誅也，義詳鼎卦。

The passage from "Wu Zhi" to "Chong Hu" notes: The "Analects" says: "To take benevolence as one's burden, is it not heavy?" The "Rites of Zhou: Bi Ji" says: Confucius said that benevolence, as an object, is very heavy, and no one can lift it. It also says that the person who is at ease with benevolence is found only once in the world. The "Great Ya" section of the "Book of Songs" says: Virtue is light as a feather, yet few people can lift it; I have considered and measured it, and only Zhongshanfu could lift it, but in the hidden places, others could not help. Mao Chang's "Poetry Transmission" says: "Ai" is "Yin." This means that in the hidden and subtle places, others cannot assist, so the "Great Learning" calls it "Cheng," and Xunzi calls it "Du." Qian Yuan represents benevolence, hidden in the first line. Though virtue seems light, no one can lift it, so it is said to be "heavy." The passage from "Xuan Shao" to "Yu Xing" notes: "Xuan" is also written as "Xian." The "Er Ya · Xi Gu" says: "Xian" means few. Guo Pu's commentary says: it means few, so the commentary says "few." It is commonly written as "Xian." "Xing" refers to the punishment within the house, which is the "Wu Zhu" mentioned in the "Rites of Zhou." A detailed explanation can be found in the "Ding" hexagram.

子曰：「知幾其神乎。」注：幾謂陽也，陽在復初稱幾，此謂豫四也。惡鼎四折足，故以此次言，豫四知幾而反覆初也。「君子上交不諂，下交不瀆，其知幾乎。」注：震為交為笑言，笑言，諂也；坎為瀆。三盱豫，上交諂也；上冥豫，下交瀆也。二欲四復初得正元吉，故「其知幾乎」。「幾者動之微，吉之先見者也。」注：陽見初成震，故「動之微」；復初元吉，「吉之先見者也」。

Confucius said, "Understanding the subtle signs, perhaps this is close to the divine." Hui Dong explained, "Ji refers to the yang line. Yang in the first position of the Fu hexagram is called ji, here it refers to the nine in the fourth position of the Yu hexagram. Because of the loss of the folded foot in the Ding hexagram's fourth position, this example is then given. The nine in the fourth position of Yu can recognize the subtle signs and return to the initial position." "The gentleman does not flatter in dealing with superiors and does not show contempt in dealing with inferiors, perhaps this is understanding the subtle signs." The explanation states that Zhen symbolizes interaction and laughter, laughter being flattery; Kan symbolizes contempt. The six in the third position of Yu, "Xu Yu," refers to flattery in upward interaction; the six at the top of Yu, "Ming Yu," refers to contempt in downward interaction. The second line hopes that the fourth line returns to the initial position, each attaining the correct position and achieving great good fortune, so it is said, "this is understanding the subtle signs." "Ji is the initial sign of movement, the prior manifestation of good fortune." The explanation states that yang appears in the initial position and forms the Zhen trigram, thus "movement's subtle sign"; the initial nine of Fu is originally good fortune, which is exactly "the prior manifestation of good fortune."

「君子見幾而作，不竢終日。《易》曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。」注：小畜離為見，震為作，艮待為竢，故「見幾而作，不竢終日」。坤為用，終變成離，離為日。「憂悔吝者存乎介」，能識小疵，故「介如石焉，寧用終日，斷可識矣」。「君子知微知章，知柔知剛，萬夫之望。」注：微謂初，隱以之顯，故「知微知章」。柔謂豫初，剛謂豫四，四當之初，故「知柔知剛」。坤為萬，震為夫，四之初以一持萬，乾元用九而天下治，故「萬夫之望」。

The Great Treatise says: "A gentleman sees the subtle signs and acts accordingly, without waiting for a whole day. The Book of Changes says: 'Upright as a stone, without waiting for a whole day, upholding correctness brings good fortune.' Since being upright is like a stone, why wait for a whole day? Judgment can be clear at the moment." Hui Dong's self-commentary says: "The hexagram Yu (Joy) and Xiao Xu (Small Accumulation) are complementary. Xiao Xu contains the structure of Li (Fire), which symbolizes perception; Zhen (Thunder) symbolizes taking action; Gen (Mountain) symbolizes waiting, which is the character 'su,' so it says 'seeing the subtle signs and acting, without waiting for a whole day.' Kun (Earth) symbolizes use. Yu eventually transforms into Li, which symbolizes the sun. The Great Treatise says 'the key to worry and regret lies in the subtle signs.' Being able to discern minor flaws, it says 'upright as a stone, why wait for a whole day? Judgment can be clear at the moment.' 'A gentleman knows both the subtle and the manifest, knows both softness and firmness, is the hope of all people.' Self-commentary: 'Micro' refers to the first line, from hidden to manifest, so it says 'knowing the subtle and the manifest.' 'Softness' refers to the first line of Yu, 'firmness' refers to the fourth line of Yu. The fourth line should return to the first position, so it says 'knowing softness and firmness.' Kun symbolizes ten thousand, Zhen symbolizes husband, the fourth line returning to the first position is using one to govern all things. Qian Yuan uses all nines and the world is well governed, so it says 'the hope of ten thousand men.'"

疏。「幾謂」至「初也」○此虞義也。豫二爻辭，二欲四復初，故云「此謂豫四」。四與初應，鼎四不知幾，故折足；豫四知幾而反初，故以此次言也。○「震為」至「幾乎」○二欲四復初，是不諂也；己得休之，是不瀆也。《論語》曰：「巧言令色足恭。」《孟子》曰：「脅肩諂笑。」故云「笑言諂也」。坎為溝瀆，故為瀆。三諂上瀆，唯知幾之君子不諂不瀆。復初元吉，四之初得正元吉，故「其知幾乎」。

Hui Dong explains: "From 'a few' to 'beginning' in the annotation, he uses Yu Fan's interpretation. The cited text is the line statement of the second line of the Yu hexagram, which refers to the fourth line. The second line wishes the fourth line to return to the first position, so it says 'this refers to the fourth line of Yu'. The fourth line corresponds with the first line. The fourth line of Ding hexagram does not understand subtle nuances, so the tripod breaks; the fourth line of Yu hexagram understands subtle nuances and returns to the first position, so this example is given. From 'Zhen represents' to 'almost', the annotation says: the second line wishes the fourth line to return to the first position, which is not flattering; remaining calm and resting is not being arrogant. The Analects says 'flattering words and a pleasant expression are sufficient to be respectful', and the Mencius says 'raising one's shoulders and smiling flatteringly', so the annotation says 'smiling and talking is flattering'. Kan represents a ditch or channel, so it is 'ditch'. The third line is flattering, the top line is arrogant, only the gentleman who understands subtle nuances is neither flattering nor arrogant. The first line of Fu hexagram is the original goodness, the fourth line returning to the first position and each returning to their proper place brings great good fortune, so it is said 'this is approximately understanding subtle nuances'.

○「陽見」至「者也」○此虞義也。陽見初成震，震為動，故「動之微」。初即一也，一即元也，《呂氏春秋》曰：「元者吉之始也。」古文一與通，天地，從壺吉，天地，天先而地後。陽稱幾，故幾有吉而無凶。復初九云：「不遠復，無祗悔，元吉。」故「吉之先見者也」。

The commentary from "yang jian" to "zhe ye" uses Yu Fan's interpretation. Yang appears in the first line to form the trigram Zhen, which symbolizes movement, so it is said "the beginning of movement." The first line is "one," and "one" is "yuan." The "Lüshi Chunqiu" says: "Yuan is the beginning of good fortune." In ancient texts, "one" and "yi" are interchangeable. The character "yi" is composed of "hu" and "ji," expressing the meaning of heaven preceding earth. These sentences in the original text have lost several characters, making the meaning incomplete. Therefore, I follow the explanation of the character "yi" from the "Shuowen Jiezi." Yang is called "ji," so "ji" is only associated with good fortune and not with misfortune. The line statement of the first line of the hexagram Fu says: "Not going far and then turning back, no great regret, great good fortune." Therefore, it is called "the initial appearance of good fortune."

○「小畜」至「識矣」○豫旁通小畜，小畜體離，離為見。震為作足，故為作。《釋言》曰：「竢，待也。」艮為待，故「艮待為竢」，俗作俟也。豫體震，小畜體巽，震巽特變，故終變成離，謂變小畜也。

The section from "Xiao Xu" to "Shi Yi" notes: "Yu" and "Xiao Xu" are complementary. "Xiao Xu" contains the trigram Li, which symbolizes sight. Zhen symbolizes taking a step forward, hence it is called "Zuo" (to act). The "Er Ya · Xie Yan" says: "Di" means to wait. Gen symbolizes waiting, so the commentary says "Gen Dai Wei Di," which is commonly written as "Si." "Yu" contains the trigram Zhen, and "Xiao Xu" contains the trigram Xun. Zhen and Xun can transform into each other, so they eventually become Li, which refers to the transformation into "Xiao Xu."

○「微謂」至「之望」○初尚微，故「微謂初」。《漢書》贊曰：「司馬遷稱易本隱以之顯。」易氣從下生，自微及著，隱以之顯，誠不可揜，故「知微知章」。豫初陰不正，四陽不正，四之初剛柔相易，各得其正，故「知柔知剛」。「以一持萬」，荀子文。復初乾元也，元，一也，一以貫之，故「以一持萬」。乾元用九成既濟定，故天下治，乃「萬夫之望」也。

"Wei Wei" to "Zhi Wang" passage notes: The first line is still weak, so it is said "Wei refers to the first line." The "Zan Yu" in the "Han Shu" says: Sima Qian called the "Yi" a book that originates from the hidden and moves toward the manifest. The energy of the "Yi" arises from below, moving from subtle to manifest, from hidden to visible, its truth cannot be concealed, so it is said "knowing the subtle and the manifest." In the "Yu" hexagram, the first line is yin and not in the correct position, while the fourth line is yang and not in the correct position. When the fourth line returns to the first position, the yin and yang change places, each attaining the correct position, so it is said "knowing the soft and the strong." The phrase "yi yi chi wan" comes from the "Xunzi." In the "Fu" hexagram, the first line is the Qian yuan, yuan is one, and one is used to unify all, so it is said "yi yi chi wan." The Qian yuan uses nine lines to form the "Ji Ji" hexagram, thus establishing a fixed situation, so the world is well governed, which is why it is called "wan fu zhi wang."

子曰：「顏氏之子，其殆庶幾乎。」注：幾者，神妙也，顏子知微，故殆庶幾。孔子曰：「回也其庶幾也。」「有不善未嘗不知，知之未嘗復行也。」注：復以自知，謂顏回不遷怒，不貳過，克己復禮，天下歸仁。《易》曰：「不遠復，無祗悔，元吉。」

Confucius said, "The son of the Yan family, Yan Hui, is probably quite close to the Way." Hui Dong's commentary explains that "ji" refers to the subtle and mysterious, and since Yan Hui could understand the hidden and subtle, he is said to be close to the Way. Confucius also said, "Yan Hui is probably quite close to the Way." The Great Treatise says, "There is no wrongdoing that one does not know oneself, and once known, it is never repeated." This commentary explains that this is precisely what the hexagram "Fu" (Return) discusses, referring to self-awareness. It means Yan Hui does not transfer his anger to others, does not repeat the same mistakes, restrains himself and returns to propriety, and the world praises his benevolence. The Book of Changes says, "If one does not go far and then turns back, there will be no great regret, and it is a great good fortune."

疏。「幾者」至「幾也」○此以下皆虞義也。上曰「知幾其神乎」，《說卦》曰：「神也者，妙萬物而為言者也。」故云「幾者神妙也」。幾者動之微，顏子知幾，故「殆庶幾乎」，言庶乎知幾微之道也。「孔子曰回也其庶幾也」者，《論語》文，今《論語》無「幾」字，「也」作「乎」，蓋虞所見本異也。

Hui Dong explains: "From the section 'a few' to 'a few is also' onwards, the commentary is based on Yu Fan's view. The previous text says 'to know the few is to be divine.' The 'Sayings of the Guiguzi' explains that 'divine' refers to its ability to mysteriously bring about all things, so the commentary says 'the few is divine.' The 'few' refers to the initial sign of movement. Yan Hui was able to recognize subtle signs, hence the saying 'he is almost there.' This means he was almost able to understand the subtle signs. The commentary's statement 'Confucius said: Yan Hui is almost there' comes from the 'Analects.' The modern edition of the 'Analects' does not include the character 'few,' and the final 'also' is written as 'how,' suggesting that the version Yu Fan saw differed from the modern edition.

○「復以」至「歸仁」○卦本純坤，坤積不善，復亨剛反，窮上反下，知不善而反於善，故「復以自知」。復初乾也，乾知大始，故云「知」也。「顏淵不遷怒，不貳過」者，《論語》文，遷怒、貳過皆不善之事。《中庸》曰：「子曰：回之為人也，擇乎中庸，得一善則拳拳服膺而不失之矣。」復之初中也，即一善也，得而守之即是不遷怒、不貳過之事。

The annotation from "复以" to "归仁" explains that the hexagram "复" originates from the pure hexagram "坤," which accumulates unvirtuous qualities. The hexagram "复" becomes smooth and harmonious because a strong line returns, reaching the top and then turning back to the bottom, recognizing unvirtuous qualities and returning to virtue, hence it is said "复以自知." The first line of the hexagram "复" is "乾," which governs the knowledge of the great beginning of all things, hence it is said "knowing." The annotation's statement "Yan Hui does not transfer anger or repeat his mistakes" comes from the "Analects." Transferring anger and repeating mistakes are both unvirtuous actions. The "Middle Way" says: Confucius said that Yan Hui's character allows him to choose the Middle Way, and once he attains a single virtue, he holds it firmly in his heart without losing it. The first line of the hexagram "复" is precisely "the middle," which refers to that "one virtue"; attaining and holding onto it is exactly the practice of not transferring anger or repeating mistakes.

「克己復禮，天下歸仁」者，亦《論語》文。《說文》曰：「克之象肩也，其義任也。」曾子曰：「仁以為己任。」《詩·敬之》曰：「佛時仔肩。」毛傳云：「仔肩，克也。」鄭箋云：「任也。」克己復禮，以身任中道，禮中也。《孟子》曰：「湯武反之也。」又曰：「湯武身之也。」反之者，復以自知、得善弗失之謂也。《春秋》昭十二年傳云：「仲尼曰：古也有志，克己復禮，仁也。」則古有是言。天下歸仁，為仁之效也，引之以證顏子知幾之事也。

The phrase "克己复礼，天下归仁" also comes from the Analects. The Shuowen Jiezi says that the character "克" is shaped like a person's shoulder, and its meaning is to bear. Zengzi said, "Take benevolence as one's burden." The poem Shijing · Zhou Song · Jingzhi says, "Fu shi zai jian." Mao's transmission says that "zai jian" means "克." Zheng Xuan's commentary says that it means to bear. Therefore, "克己复礼" means to take oneself as the bearer of the middle path, and "礼" is the middle. The Mengzi says, "Shang and Wu are returning to their nature." It also says, "Shang and Wu practiced it with their bodies." What is meant by "returning" is "to return to self-awareness," meaning to obtain goodness and not lose it. The Spring and Autumn Zuo Zhuan, Zhao Gong 12th year, records that Confucius said there was an ancient record stating that restraining oneself and returning to propriety is benevolence. This shows that the phrase existed in ancient times. "天下归仁" refers to the result of practicing benevolence. Hui Dong cites these passages to confirm that Yan Hui could recognize subtle matters.

「天地，萬物化醇。」注：謂泰上也。先說否，否反成泰，故不說泰。天地之元，吉凶未形，故曰。泰初之上成損，天地交，萬物通，故化醇。「男女覯精，萬物化生。」注：艮為男，兌為女，故「男女覯精」。乾為精，損反成益，萬物出震，故「萬物化生」。《易》曰：「三人行則損一人，一人行則得其友。」言致一也。注：陰陽合德，故「致一」。

The Great Treatise says: "Heaven and Earth blend together, and all things transform into purity." Hui Dong's edition writes "yin and yun" as "yi yun," but the original text has lost these two characters, leaving only "Heaven and Earth." The same two characters are also lost after "therefore it is said" in the following annotations. Hui Dong's own note says that this refers to the top line of the Tai hexagram. Previously, the text discussed the Pi hexagram, and when Pi is reversed, it becomes Tai, so here there is no need to discuss Tai again. "Yi yun" represents the vital energy of Heaven and Earth, where good and evil have not yet taken form, hence the text says so. The Tai hexagram's first line rises to the top position to form the Shen hexagram. Heaven and Earth communicate, and all things are smooth, hence it is said "transform into purity." "Male and female combine their vital energy, and all things are generated." Hui Dong's own note says that Gen represents male and Dui represents female, hence "male and female meet in vital energy." Qian represents vital energy, and when Shen is reversed, it becomes Yi, and all things emerge from Zhen, hence "all things are generated." The Book of Changes says: "If three people walk together, one should be removed; if one walks alone, he will find his companion." This speaks of returning to unity. Hui Dong's own note says that yin and yang combine in virtue, hence "attain unity."

疏。「謂泰」至「化醇」○泰初之上，故「謂泰上」。上說否五，故先說否。否反成泰，否泰反其類，故不說泰而說損也，此虞義也。《廣雅》曰：元氣也。故云「天地之元」。《說文》云：「壹從壺吉聲。」又云：「●也，從凶從壺。」若然天地吉凶藏於內，故未形。

Hui Dong wrote: "From 'speaking of Tai' to 'transforming into purity,' the annotation says: The first line of the Tai hexagram rises to the upper position, so it says 'pointing to the upper line of Tai.' The previous text has already discussed the fifth line of the Po hexagram, so we first discuss Po. Po transforms into Tai, and Po and Tai are opposite to each other, so instead of discussing Tai, we change to discuss Shen. This is Yu Fan's view. The Guangya explains that it refers to the primordial qi. The original character being explained is missing, and it should be 'Yi Yushan,' so the annotation says 'the primordial essence of heaven and earth.' The Shuowen Jiezi says: 'Yi' is composed of 'hu' and 'ji' as sound. It also says that another character is composed of 'xiong' and 'hu,' and the original character was written as a black dot, making it indistinguishable. Therefore, the good and evil of heaven and earth are contained within it, so it says 'not yet formed.'"

魏伯陽以天地為復之一爻交坤，故《參同契》曰：「易有三百八十四爻，據爻摘符。」符謂六十四卦。「晦至朔旦，震來受符。當斯之際，天地覯其精，日月相撢持，雄陽播玄施，雌陰化黃包，混沌相交接，權輿樹根基，經營養鄞鄂，凝神以成軀，眾夫蹈以出，蝡動莫不由。」是言天地合德，萬物化醇化生之義。「泰初之上」以下，亦虞義也。泰者，通也，泰初之上，乾交於坤，故云「天地交，萬物通」。

Feyi Yang interpreted "tian di yinwen" as the single yang line of the Fu hexagram interacting with the Kun. Therefore, the "Zhou Yi San Tong Qi" states: The "Zhou Yi" has 384 lines, and according to the positions of the lines, symbols are selected. Here, "fu" refers to the sixty-four hexagrams. The "San Tong Qi" continues: From the day of wu to the morning of shuo, the Zhen hexagram comes to receive the symbol; at this moment, heaven and earth merge their vital energies, the sun and moon mutually support each other, the yang spreads out its dark giving, and the yin nurtures its yellow gestation. The chaotic qi meets and exchanges, and all things first sprout and take root. Gradually, they cultivate and grow the embryonic membrane, coalesce the spirit to form the body, and all beings are born along this path, and all creatures come from this. This is explaining the principle of heaven and earth combining their virtues, and all things transforming into purity and being generated. The annotation from "Tai Chu Shang" onwards is also Yu Fan's view. "Tai" means communication. The "Tai" hexagram's first line rises to the upper position, and Qian combines with Kun, so it says "heaven and earth communicate, and all things are connected."

○「艮為」至「化生」○此虞義也。乾純粹精，故為精。《管子》曰：「一氣能變曰精。」蓋一則精，貳則惑。天地，男女覯精，皆有致一之義。損反益也，故云「損反成益」。益下體震，故「萬物出震」也。○「陰陽」至「致一」○陰陽合德謂天地雜、保太和、日月戰之時，陰陽合德一也，一乃化端，故云「言致一」也。

The commentary from "Gèn Wéi" to "Huà Shēng" uses Yu Fan's interpretation. Qian represents pure and refined qi, thus symbolizing essence. The "Guan Zi" says: when one qi can transform, it is called essence. Generally, concentration leads to purity, while division causes confusion. The mingling of heaven and earth, and the mutual essence of male and female, both imply returning to unity. Here, the word "heaven and earth" is missing the characters "Yi Yū" in the original text. The hexagram "Sun" reversed becomes "Yi," hence it is said "Sun reversed becomes Yi." The lower trigram of Yi is Zhen, hence it is said "all things arise from Zhen." The commentary from "Yin Yang" to "Zhì Yī": Yin and Yang harmonizing refers to the time when the qi of heaven and earth mix, preserving the great harmony, and the sun and moon contend. Yin and Yang harmonizing is "one," and "one" is the beginning of generation, hence it is said "speaking of returning to one."

子曰：「君子安其身而後動。」注：謂反損成益，君子益初也。坤為安身，震為後動。「易其心而後語。」注：乾為易，益初體復心，震為後語。「定其交而後求。」注：震專為定為交，謂剛柔始交。艮為求。「君子修此三者，故全也。」注：否上之初，損上益下，其道大光，自上下下，民說無疆，故「全」也。

Confucius said: "A gentleman first ensures his own stability before taking action." Hui Dong explained: This refers to the hexagram "Zhen" (Thunder) transforming from "Sun" (Loss), where the gentleman here refers to the first line of "Yi" (Benefit). "Kun" symbolizes stability, and "Zhen" symbolizes taking action afterwards. "First make the mind easy and peaceful before speaking." Explanation: "Qian" (Heaven) symbolizes ease, and the first line of "Yi" contains the heart of "Fu" (Return), while "Zhen" symbolizes speaking afterwards. "First establish relationships before making requests." Explanation: "Zhen" has the image of sincerity, thus symbolizing establishment and relationship; it refers to the beginning of the interaction between yin and yang. "Gen" (Mountain) symbolizes seeking. "A gentleman perfects these three aspects, thus achieving completeness." Explanation: The top line of "Po" (Obstruction) descending to the first position, reducing above and increasing below, its way shines brightly. From the upper position it humbles itself to the lower position, the people rejoice endlessly, hence it is said "complete."

「危以動則民不與也。」注：謂否上九高而無位，故危；坤民否閉，故不與。「懼以語則民不應也。」注：否上窮災故懼，上不之初，故民不應；坤為民，震為應也。「無交而求則民不與也。」注：上不交初，故無交；震為交。「莫之與，則傷之者至矣。」注：上不之初，否消滅乾則體剝傷，故「傷之者至矣」。《易》曰：「莫益之，或擊之，立心勿恆，凶。」

The Great Treatise says: "Being in a dangerous situation yet acting rashly, the people will not be loyal." Hui Dong explains: This refers to the Upper Nine of the Hexagram of Obstruction, which is high but lacks a substantive position, hence it is dangerous; the Hexagram of Earth represents the people, and during the time of Obstruction, the Earth is blocked and uncommunicative, hence the people do not follow. "Speaking with fear, the people will not respond." Self-commentary: The Upper Line of Obstruction reaches its extreme and incurs calamity, hence there is fear; since the Upper Line does not descend to the First Line, the people do not respond; the Hexagram of Earth represents the people, and the Hexagram of Thunder represents response. "Without intimacy yet seeking help from others, the people will not give." Self-commentary: The Upper Line does not connect with the First Line, hence there is no intimacy; the Hexagram of Thunder represents connection. "If no one is willing to give, then those who harm him will come." Self-commentary: The Upper Line does not descend to the First Line, and the Hexagram of Obstruction further descends to eliminate the Yang of Heaven, forming the Hexagram of Splitting, hence suffering; thus it is said, "those who harm him have arrived." The Book of Changes says: "No one comes to benefit him, but someone comes to attack him, his mind cannot endure, hence misfortune."

疏。「謂反」至「後動」○此以下皆虞義也。承上損六三來，故云「損反成益」。益自否來，坤民否閉，上來益初得位，故稱「君子益初」。「修此三者故全也」、「危以動」以下皆指否也。○「乾為」至「後語」○乾謂否。乾益初互復，「復其見天地之心」，故「體復心」也。○「震專」至「為求」○《說卦》曰：「震為專。」「乾其靜也專」，故為定。上之初，故云「剛柔始交」也。

Hui Dong explains: "From 'to reverse' to 'later movement' the commentary follows Yu Fan's interpretation. Because it follows the previous discussion on the sixth line of the hexagram 'Loss,' it says 'the hexagram 'Loss' turns into 'Gain.' 'Gain' comes from the hexagram 'Opposition,' where the people represented by the earth element were blocked in 'Opposition.' The top line descended to enhance the first line, and each line found its proper position, hence it is called 'the gentleman benefits the first line.' The phrases 'by cultivating these three things one becomes complete' and 'dangerous movement' and the following sentences refer to the hexagram 'Opposition.' The section from 'the trigram Qian' to 'later explanation' refers to the trigram Qian as the hexagram 'Opposition.' The trigram Qian enhances the first line, and the interacting trigrams form the hexagram 'Return.' The 'Commentary on the Judgment' of 'Return' says 'the hexagram 'Return' roughly reveals the original heart of heaven and earth,' hence it is called 'the body of return and the heart.' The section from 'Zhen is exclusive' to 'for seeking' refers to the 'Commentary on the Trigrams' which says 'Zhen represents exclusivity,' and the 'Great Treatise' says 'Qian in stillness is exclusive,' thus symbolizing stability. The top line descending to the first position means 'the yin and yang begin to meet.'

○「否上」至「全也」○虞注否上九曰：「下反於初成益體震，故後喜。」否上之初，有此三者。「損上益下」以下，《益·彖傳》文，釋「全」義也。○「謂否」至「不與」○否上與乾上同義，故高而無位。《孝經》曰：「高而不危。」《說文》曰：「危，在高而懼也。」上九高而無位，故危。天地不交，故坤民否閉；上九無民，故「民不與」也。

The commentary on the section from "Fu" to "complete" notes: Yu Fan explained the top line of "Fu" saying: the top line returns to the initial position to form "Yi," containing the trigram Zhen, so there will be joy later. The top line of "Fu" descending to the initial position enables the three things of securing a place, changing the mind, and establishing relations. The words from "loss on top to benefit below" are taken from the Commentary on the Judgment of the "Yi" hexagram, used to explain the character "complete." The commentary from "said Fu" to "not involved" notes: the top line of "Fu" is the same as the top line of "Qian," so it is said to be high without a real position. The "Xiao Jing" says "residing in a high position without danger," and the "Shuo Wen Jie Zi" says: "danger" means being in a high place while fearing. The top line of "Fu" is high without a real position, hence it is dangerous. Heaven and earth do not interact, so the people represented by Kun are blocked; the top line has no people to rely on, hence it is said "the people are not involved."

○「否上」至「應也」○《文言》釋乾上九曰：「忼龍有悔，窮志災也。」否上義同，故懼也。○「上不」至「為交」○上交初以貴下賤，大得民；上不交初，是無交也，故民不與。○「上不」至「至矣」○益本否卦，故上不之初則否消滅乾，消四至五體剝。剝六四云：「剝床以膚，凶。」故體剝傷，「傷之者至矣」。

The passage from "Upper Line" to "response" notes: The "Wenyan" of the "Qian" hexagram explains the Upper Nine saying: "A dragon soaring high brings regret, for extreme ambition brings disaster." The meaning of the Upper Line in the "Pu" hexagram is similar, hence it is said to be fearful. The passage from "Upper does not" to "as mutual" notes: The Upper Line connects with the First Line, thus the superior submits to the inferior, and can greatly gain the people's support; if the Upper Line does not connect with the First Line, there is no relationship, so the people do not support it. The passage from "Upper does not" to "is complete" notes: The "Yi" hexagram originally comes from the "Pu" hexagram, so the Upper Line does not descend to the First position. The "Pu" hexagram continues to eliminate the Qian Yang, eliminating the Fourth and Fifth lines to form the "Bo" hexagram. The "Bo" hexagram's Sixth Four line statement says: "Peeling off the skin of a person lying on the bed, ominous." Therefore, when the hexagram becomes "Bo," it is injured, "harmful people come."

子曰：「乾坤其易之門邪。」注：陰陽相易，出入乾坤，故曰門。「乾，陽物也；坤，陰物也。」注：陽物天，陰物地。「陰陽合德而剛柔有體。」注：合德謂天地雜、保太和、日月戰。乾剛以體天，坤柔以體地。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes." Hui Dong's commentary: Yin and Yang change and transform with each other, and their coming and going are between Qian and Kun, hence they are called "door." The text says, "Qian represents the yang substance, and Kun represents the yin substance." Commentary: The yang substance refers to heaven, and the yin substance refers to earth. The text says, "Yin and yang combine in virtue, and hardness and softness have their forms." Commentary: The term "combine in virtue" refers to the moment when the energies of heaven and earth mix, preserve and harmonize the great peace, and the sun and moon contend with each other; Qian embodies heaven through its strength and vigor, and Kun embodies earth through its softness and compliance.

「以體天地之撰，以通神明之德。」注：撰，數也。天地之數五十有五，演之為五十，用之為四十九。蓍者幽贊於神明而生，故「以體天地之撰，以通神明之德」。「其稱名也雜而不。」注：名謂卦名，陰陽雖錯而卦象各有次第，不相踰。

The text says, "It is used to examine the numbers of heaven and earth, and to connect the virtue of the divine." Hui Dong explains, "Zhuàn" refers to numbers. The numbers of heaven and earth total fifty-five, which are deduced into the great derivation number fifty, and actually forty-nine are used. The yarrow stalks are the subtle means by which the sage assists the divine, hence it is said, "To examine the numbers of heaven and earth, and to connect the virtue of the divine." The text also says, "It mentions the names of the hexagrams but does not exceed them." Hui Dong explains, "Name" refers to the names of the hexagrams; although yin and yang are intermingled, each hexagram has its own order and does not exceed the others. According to the commonly circulated version, it is written as "miscellaneous but not exceeding," but the original text here lacks the character "exceeding."

「於稽其類，其衰世之意邪。」注：於，嗟也；稽，考也；類者雜之反也。三稱盛德，上稱末世。乾終上九，動則入坤，坤為亂，震為世，陽出復震，入坤出坤，故「衰世之意邪」。

The text says, "Alas, examining its category, it is likely the sentiment of a declining and chaotic age." Hui Dong explains: "Yu" is an exclamation, "ji" means to examine, and "lei" is opposite to "za," meaning miscellaneous. The third line is called the line of great virtue, and the top line is called the line of the end of the world. When Qian reaches the top line, it reaches its limit, and one movement leads into Kun; Kun has the appearance of violating the way of the sovereign, thus symbolizing chaos. Zhen is the eldest son who continues the lineage, thus symbolizing the world. Yang arises from the Fu hexagram Zhen, enters into Kun, and then arises again from Kun, so it is said to express the meaning of a declining age.

「夫易章往而察來，而微顯闡幽，開而當名。」注：神以知來，知以藏往。微者顯之，謂從復成乾，是察來也；闡者幽之謂，從遘之坤，是章往也。陽息出初，故「開而當名」。「辯物正言斷辭則備矣。」注：復小而辯於物，故「辯物」。震為言，正陽在下，初帥其辭，故「正言」。繫辭焉以斷其吉凶，故「斷辭」。原始要終，故「備矣」。

The text says, "The Book of Changes reveals the past and discerns the future, making the subtle evident and the hidden open, thus enabling each to be properly named." Hui Dong's self-commentary states: the divine power of Qian is used to know the future, and the knowledge of Kun is used to conceal the past. Making the subtle evident refers to the growth from the hexagram Fu to Qian, which is called "discerning the future"; making the open return to the hidden refers to the decline from Guo to Kun, which is called "revealing the past." Yang energy arises and emerges from the first line, hence it is said, "opened and properly named." The text also says, "Distinguishing things, rectifying speech, and judging auspiciousness and inauspiciousness, thus completing the task." Hui Dong's self-commentary explains: although the yang in Fu is small, it has already differentiated from yin, hence it is called "distinguishing things"; Zhen symbolizes speech, with the proper yang in the lower position, and the first line rectifies its speech, hence it is called "rectifying speech"; attaching the text to judge its auspiciousness and inauspiciousness, hence it is called "judging the words"; deriving from Qian to trace the origin and using Kun to conclude the end, hence it is said, "complete."

「其稱名也小。」注：謂乾坤與六子俱名八卦而小成，故小。「其取類也大。」注：謂乾陽也，為天為父，觸類而長之，故大。「其旨遠，其辭文。」注：遠謂乾，文謂坤。「其言曲而中，其事而隱。」注：曲，詘；直；中，得也。陽曲初震為言，故「其言曲而中」。坤為事，隱未見，故「而隱」也。「因貳以濟民行，以明失得之報。」注：貳當為弍，謂乾與坤也。坤為民，乾為行，行得則乾報以吉，行失則坤報以凶也。

The text says, "The hexagram it refers to is small." Hui Dong explains: Qian and Kun, along with Zhen, Kan, Gen, Xun, Li, and Dui, are all called the Eight Trigrams, but they are only partially formed, hence called small. The text says, "The category it selects is large." Hui Dong explains: This refers to Qian belonging to Yang, representing Heaven and father, and extending its influence to similar things, hence called large. The text says, "Its meaning is profound, and its words are elegant." Hui Dong explains: Profound refers to Qian, and elegant refers to Kun. The text says, "Its words are indirect yet accurate, and the things it speaks of are clear yet hidden." Hui Dong explains: "Indirect" means bending, "accurate" means straight, and "accurate" means attaining the middle. Yang bends at the first line, and Zhen symbolizes speech, hence "its words are indirect yet accurate." Kun symbolizes things, which are hidden and not yet clear, hence "the things it speaks of are clear yet hidden." According to the commonly circulated version, it is written as "its things are clear yet hidden." Both the original text and the commentary have the character "肆" missing. The text says, "By means of Qian and Kun, the people's actions are assisted, to show the consequences of loss and gain." Hui Dong explains: "贰" should be "弍," referring to Qian and Kun. Kun symbolizes the people, and Qian symbolizes actions; if actions are proper, Qian brings good fortune; if actions are improper, Kun brings misfortune.

疏。「陰陽」至「曰門」○此虞義也。以陰易陽，以陽易陰，故云「陰陽相易」。陽息震為出，陰消巽為入，故云「出入乾坤」。門所以出入者，故云「易之門」也。○「陽物」至「物地」○此荀義也，謂純乾純坤時也。

Hui Dong explains: the commentary on the passage from "yin and yang" to "the gate" uses Yu Fan's interpretation. Using yin to transform yang and yang to transform yin, it is said that "yin and yang change each other." The yang energy generating the trigram Zhen is called "going out," while the yin energy retreating to form Xun is called "going in," hence "entering and exiting the trigrams Qian and Kun." A gate is originally a place for entering and exiting, so it is called the gate of the Book of Changes. The commentary from "yang substance" to "substance and earth" uses Xun Shuang's interpretation, referring to the state when there is pure Qian and pure Kun.

○「合德」至「體地」○此虞義也。《文言》曰：「夫玄黃者，天地之雜也。」謂乾坤合居也。《乾·彖傳》曰：「乾道變化，各正性命，保合太和，乃利貞。」六爻皆正為「各正性命」，六爻皆應為「保合太和」，應亦有合義也。坎月離日，三十日一會於壬，虞注《師·彖傳》曰「以離日坎月戰陰陽」，是日月戰也，皆陰陽合德之事。乾剛坤柔，乾天坤地，言陰陽同處則合德，分之則剛柔各有體也。

The commentary from "He" to "Body of Earth" is based on Yu Fan's interpretation. The "Wenyan" of the "Kun" hexagram says: "The term 'xuanyuang' refers to the mingling of the colors of heaven and earth." This refers to the union of the Heaven and Earth trigrams in one place. The "Commentary on the Judgment" of the "Qian" hexagram says: "The way of Heaven brings about changes; each establishes its own destiny, preserving the great harmony, thus benefiting and being correct." When all six lines are in proper position, it is called "each establishing its own destiny," and when all six lines correspond, it is called "preserving the great harmony." The term "responding" itself contains the meaning of "uniting." According to the method of Najia, Kan represents the moon and Li represents the sun; they meet once every thirty days at the position of Ren. Yu Fan's commentary on the "Shi" hexagram's "Commentary on the Judgment" says, "Using Li as the sun and Kan as the moon to cause the struggle between yin and yang," which is called "the struggle between sun and moon," and all these belong to the matters of the union of yin and yang. Qian is strong and Kun is gentle; Qian represents heaven and Kun represents earth. This means that when yin and yang are together, it is called the union of virtue; when viewed separately, the strong and the gentle each have their own forms.

○「撰數」至「之德」○「撰數」，九家義也。天地之數五十有五而五為虛，故演之為五十；大衍之數五十而一不用，故用之為四十九，是體天地之撰也。所用四十九蓍也。蓍者聖人幽贊於神明而生，用以作易者，是通神明之德也。但陰陽合德之時，聖人探嘖索隱，幽贊於神明，於是取天地之數，演之為五十，用四十有九以作易。蓍以七也，卦以八也，爻以九六也，故「以體天地之撰，以通神明之德」也。

The passage explains that in the commentary from "Zhuanshu" to "Zhi De," the statement "Zhuang is Shu" is from the "Jiu Jia Yi." The numbers of heaven and earth total fifty-five, but five is considered a void number and is not counted, so it becomes fifty. The great derivation number is fifty, but one is left unused, making it forty-nine in practical use. This is called "ti tian di zhuang." The forty-nine stalks of chi grass are used. Chi grass is produced by sages to assist the divine silently, and it is used to compose the Book of Changes, which is called "tong shenming de." In summary, when yin and yang are in harmony, sages explore profound mysteries and search for hidden subtleties, assisting the divine silently. They take the numbers of heaven and earth and derive them into fifty, using forty-nine stalks of chi grass for the Book of Changes. Chi grass is based on seven, the hexagram on eight, and the line on nine and six. Therefore, it is said, "using it to embody the numbers of heaven and earth, and to communicate the virtue of the divine."

○「名謂」至「踰」○此九家義也。《周禮》太卜三易，「其經卦皆八，其別皆六十四」，名謂六十四卦之名，故云「名謂卦名」。虞注下傳「六爻相雜」云：「陰陽錯居曰雜。」六十四卦陰陽雖錯，各有次序：如屯，坎二之初；蒙，艮之二，此之卦之次序也。如中孚為十一月，升為十二月，此卦氣之次序也。如復為乾世，遘為坤世，此八宮之次序也。如上篇天道，下篇人事，此二篇之次序也。故云「卦象各有次第，不相踰」也。

The commentary from "Name" to "Not Exceeding" uses the interpretation from the "Nine Schools of the Book of Changes." The "Rites of Zhou" records that the Grand Astrologer was in charge of the methods of the three "Changes," stating that the basic trigrams are eight and the compound trigrams are sixty-four. "Name" refers to the names of the sixty-four trigrams, hence it says "name refers to the names of the trigrams." Yu Fan, in commenting on the "Lower Commentary of the Great Treatise," says: "When yin and yang are mixed, it is called 'miscellaneous.'" Although the sixty-four trigrams have yin and yang mixed, each has its own order: for example, the trigram "Zun" (屯) is formed by moving the second line of the trigram Kan (坎) to the first position, and "Meng" (蒙) is formed by moving the trigram Gen (艮) to the second position; this is the order of trigram transformation. For example, "Zhongfu" (中孚) corresponds to the eleventh month, and "Sheng" (升) corresponds to the twelfth month; this is the order of trigram qi. For example, "Fu" (复) belongs to the world of Qian (乾), and "Gou" (姤) belongs to the world of Kun (坤); this is the order of the eight palaces. For example, the upper part discusses the heavenly way, and the lower part discusses human affairs; this is the order of the upper and lower parts. Therefore, it says "each trigram has its own order, and they do not exceed each other."

○「于嗟」至「意邪」○上云「雜而不」是類也，荀子曰「以類行雜」，故云「類者雜之反也」。「三稱盛德」已下，虞義也。乾為積德，陽成於三，故「三稱盛德」。上為末，故「上稱末世」。乾盈動傾，故「乾終上九，動則入坤」。坤反君道，故為亂；震繼世，故為世。乾終上九為入坤，陽出復震為出坤。

"Alas" to "what is the meaning?" section note: The previous text says "miscellaneous but not crossing over," which refers precisely to "category"; Xunzi says "using category to govern the miscellaneous," so it is said "category is the opposite of the miscellaneous." From "three times praising great virtue" onwards, this is Yu Fan's view. Qian symbolizes accumulated virtue, and yang energy achieves its completion at the third line, so it is said "the third line praises great virtue"; the top line is the end, so it is said "the top line praises the end of the world." When Qian is full, it moves and overturns, so it is said "Qian ends at the top line nine, and once it moves, it enters Kun." Kun has the appearance of violating the ruler's way, so it symbolizes chaos; Zhen is the eldest son continuing the lineage, so it symbolizes the world. Qian ending at the top line nine is entering Kun, and yang emerging from Fu's Zhen is emerging from Kun.

神農氏繼庖犧而作者，神農氏衰而黃帝作，少昊氏衰而顓頊作，高辛氏衰而堯舜作。黃帝堯舜通其變，使民不倦，易窮則變，通則久。入坤出坤，以類行雜，皆承衰世之後，窮變通久，易之道也，故云「其衰世之意邪」。

Shennongshi came after Paoxi Shi, and when Shennongshi declined, the Yellow Emperor rose. The Xiaohao Shi declined, and Zhuanxu rose. When the Gaoxin Shi declined, Yao and Shun rose. The Yellow Emperor, Yao, and Shun understood the changes, so the people did not feel tired. The Way of the Book of Changes reaches its limit and then changes; through change and adaptability, it can endure. Entering and exiting the Earth trigram, classifying the miscellaneous, all follow after a time of decline. When things reach their limit, they change; when they change, they become unblocked; when they are unblocked, they can last long. This is the principle of the Book of Changes. Therefore, it is said, "This is the mind of a time of decline and disorder."

○「神以」至「當名」○此虞義也。乾神知來，坤知藏往。復初為微，至三成乾，隱以之顯，故曰「微者顯之」。以乾照坤，故謂從復成乾，是察來也。《倉頡篇》曰：「闡，開也；幽，隱也。」幽者闡之反，《呂氏春秋》曰「隱則勝闡」是也。乾終上九動而入坤，故「闡者幽之」，幽謂坤也。坤消乾自遘，故謂從遘至坤，是章往也。坤終於亥，則乾出於子，故「陽息出初」。闢戶謂之乾，陽稱名，故「開而當名」也。

The explanation from "Shen Yi" to "Dang Ming" uses Yu Fan's interpretation. The spiritual power of Qian can know the future, while the knowledge of Kun can conceal the past. The first line of the Fu hexagram is subtle and hidden, and when it develops to the third line, it becomes Qian, moving from hidden to manifest, so it is said "making the subtle and hidden manifest." Using Qian to illuminate Kun, it is said that Fu develops into Qian, which is understanding the future. The "Cangjie" text says: "Chan means to open; you means to be hidden." You is the opposite of chan. The "Lüshi Chunqiu" says "hidden surpasses open," which is exactly this meaning. Qian ends at the top line, one movement entering Kun, so it is said "making the open return to hidden," where hidden refers to Kun. Kun begins to diminish Qian from Gou, so it is said that from Gou to Kun, which is clarifying the past. Kun ends at the亥 position, and Qian emerges at the 子 position, so it is said "Yang renews from the beginning." The "Xici" says opening the door is called Qian, and Yang is called "name," so it is said "opening and appropriate to name."

○「復小」至「備矣」○辯，別也。陽出復，初尚小，始於坤別，故「復小而辯於物」。震為言，《乾鑿度》曰：「坤變初六復，正陽在下為聖人。」「初帥其辭」，下傳文，帥亦正也，故云「正言」。「繫辭焉所以告也」，「定之以吉凶，所以斷也」，故「斷辭」。以乾原始，以坤要終，故「備矣」。

From "fù xiǎo" to "bèi yǐ" the annotation says: "Biàn" means distinction. Yang appears in the hexagram "Fù," initially still very slight, and from the beginning it distinguishes itself from Kūn, hence it is said "Fù is small but distinguishes itself from things." Zhen symbolizes speech. The "Yì Wěi Qián Záo Duó" says: "Kūn changes the first line to become Fù, the correct yang in the lower position is the sage." "Chū shuài qí cí" is the original wording from "Xì Cí Xià Zhuàn," "shuài" also means "correct," hence "correct speech." "Xì Cí" says "binding the previous words is to inform," and also says "using good and bad fortune to judge it is to decide," hence "decisive words." Using Qian to trace the beginning and Kūn to conclude the end, hence "complete."

○「謂乾」至「故小」○此虞義也。庖犧觀變於陰陽而立卦，乾坤各三爻，共有六爻，陽變成震、坎、艮，陰變成巽、離、兌，六爻三變，三六十八，十有八變而成。卦名成於三，故「名八卦而小成」。三微成著，三著成體之時，故小也。

The commentary from "Wèi Qián" to "Gù Xiǎo" uses Yu Fan's explanation. Paoxi observed the changes of yin and yang and established the trigrams. Qian and Kun each have three lines, making a total of six lines. Yang changes to produce Zhen, Kan, and Gen, while Yin changes to produce Xun, Li, and Dui. Each of the six lines undergoes three transformations, resulting in a total of eighteen changes, and after eighteen transformations, the structure of the trigram is completed. The names of the trigrams are established when they are formed with three lines, hence it is said "the eight trigrams are named and thus are smallly completed." Three lines, starting from subtle, become manifest, and when three manifest lines form a single entity, it is called "small."

○「謂乾」至「故大」○此虞義也。庖犧引信三才兼而兩之為六畫，三才謂乾三爻，故乾為天為父。觸，動也，謂六畫以成六十四卦，故「觸類而長之」。陽稱大，為天為父，故大也。○「遠謂」至「謂坤」○此虞義也。

"The passage from 'Wèi Qián' to 'gù dà' uses Yu Fan's explanation. Paoxi Shi extended the three principles, each principle combining two lines to form six lines, and the three principles refer to the three lines of Qian. Therefore, Qian symbolizes heaven and symbolizes father. 'Chù' means movement, referring to deriving the sixty-four hexagrams from six lines, so it says 'chù lèi ér zhǎng zhī.' Yang is called 'da,' also meaning heaven and father, so it says 'da.' The passage from 'yuán wèi' to 'wèi Kūn' also uses Yu Fan's explanation."

○「曲詘」至「隱也」○此虞義也。曲、詘同義，故云「曲，詘」。下傳云「失其守者其辭詘」，虞彼注云：「巽詰詘，陽在初守巽，初陽入伏陰下，故其辭詘。」若然，陽曲初亦謂陽伏巽下也。

The annotation of the passage from "curved" to "hidden" uses Yu Fan's interpretation. "Qu" and "Que" have the same meaning, so it says "curved is the same as bent." The "Xici Xia Zhuan" states that a person who has lost his position speaks in a contracted manner. Yu Fan explains there that Xun has the image of bending and twisting, and the yang line in the first line is guarding Xun. The yang line in the first position enters and lies hidden beneath yin, hence the speech is contracted. Therefore, the annotation's statement "yang is curved at the beginning" also refers to the yang line being hidden beneath Xun.

三倉曰：「中，得也。」《周禮·師氏》云「掌國中失之事」，注云「故書中為得」，杜子春云「當為得，記君得失」。《史記·封禪書》「康後與王不相中」，《周勃傳》「勃子勝尚公主，不相中」，皆訓為得。《呂氏春秋》曰「禹為司空以中帝心」，高誘注云「中猶得」，是中、得同義，故云「中，得也」。

The San Cang says: "Zhong means 'de'." The Zhou Li, Shi Shi says "to manage the affairs of the state concerning its gains and losses," and Zheng Xuan's commentary says that in the original text, the character "zhong" was written as "de." Du Zichun says it should be "de," meaning to record the gains and losses of the sovereign. The Shiji, Fengshan Shu mentions "Kanghou and King did not agree," and the Shiji, Zhou Bo Zhuan mentions "Zhou Bo's son Zhou Sheng married a princess, and they did not agree," in both cases, the character "zhong" is interpreted as "de." The Lüshi Chunqiu says "Yu served as the Minister of Works and could satisfy the sovereign's heart," and Gao You's commentary says "zhong is like de." This shows that "zhong" and "de" have the same meaning, so it is said "zhong, de also."

陽為得，震初得位，又為言，故「其言曲而中」。《樂記》曰「直而慈愛」，故為直，直謂陽也。巽初坤也，坤為事，初隱未見，「巽稱而隱」，故「其事而隱」也。○「貳當」至「凶也」○此鄭虞義也。貳從弍，弍為古文二，故云「貳當為弍」。大極分而為二，故弍謂乾與坤也。坤為民，天行健，故乾為行。失謂坤，得謂乾，乾吉坤凶，故「行得則乾報以吉，行失則坤報以凶」也。

Yang symbolizes attainment, and the first line of Zhen (Thunder) is in the correct position, also symbolizing speech, so it is said, "Its words are winding yet accurate." The "Book of Music" states, "Expressing straightforwardness with kindness," so "Si" is interpreted as "straightforward," and "straightforward" refers to Yang. The original text here also has the character "Si" missing. The first line of Xun (Wind) was originally a line from Kun (Earth), which symbolizes affairs. The initial position is hidden and not yet apparent. The "Great Treatise" says, "Xun expresses and conceals," so it is said, "Its affairs are expressed yet hidden." The commentary from "Er Dang" to "Misfortune" incorporates both Zheng Xuan's and Yu Fan's interpretations. The character "Er Dang" derives its form from "Bi," which is an ancient form of "Er" (two), so it is said, "Er Dang should be Bi." The Taiji divides into two, so "Bi" refers to Qian (Heaven) and Kun (Earth). Kun symbolizes the people, and the heavenly way is vigorous and unceasing, so Qian symbolizes action. "Shi" refers to Kun, and "De" refers to Qian. Qian represents good fortune, and Kun represents misfortune, so when actions are appropriate, Qian brings good fortune, and when actions are inappropriate, Kun brings misfortune.

易之興也其於中古乎。注：中古謂文王。「作易者其有憂患乎。」注：文王蒙大難而演易，故「作易者其有憂患乎」。傳曰：「作者之謂聖。」「是故履，德之基也。」注：履二幽人之貞，中不自亂；四履虎尾虩虩終吉，故「德之基」。《春秋》傳曰：「郄子無基。」凡言德皆陽爻。「嗛，德之柄也。」注：坤為柄，乾上降三，天道下濟，故「德之柄」。「復，德之本也。」注：復初乾之元，中行獨復，故「德之本」。「恆，德之固也。」注：立不易方，故「德之固」。

The Great Treatise says: "The Book of Changes arose, perhaps in the middle ancient times." Hui Dong's self-commentary: "Middle ancient times refers to King Wen." The text says: "The person who composed the Book of Changes probably had worries and troubles." Hui Dong's self-commentary: King Wen suffered great difficulties and thus composed the Book of Changes, so it says "the person who composed the Book of Changes probably had worries and troubles." The Book of Rites, Music Chapter says: "Only those who can create are called sages." The text says: "Therefore, the hexagram of Footsteps is the foundation of virtue." Hui Dong's self-commentary: The second line of the hexagram of Footsteps has the image of "a secluded person with firmness and good fortune," staying in the center without disorder; the fourth line "stepping on the tiger's tail, being cautious and ultimately fortunate," so it is called the foundation of virtue. The Spring and Autumn Annals, Zuo Zhuan says: "Xie Zi has no foundation." All discussions about "virtue" refer to yang lines. The text says: "The hexagram of Humility is the handle of virtue." Hui Dong's self-commentary: The hexagram of Humility is symbolized by the earth, and the top line of the hexagram of Heaven descends to the third position, indicating the heavenly way descending to assist, so it is called the handle of virtue. The text says: "The hexagram of Returning is the origin of virtue." Hui Dong's self-commentary: The first line of the hexagram of Returning is the original energy of Heaven, and the fourth line "acting in the middle and returning alone," so it is called the origin of virtue. The text says: "The hexagram of Constancy is the firmness of virtue." Hui Dong's self-commentary: "Established but not easily changed," so it is called the firmness of virtue.

「損，德之修也。」注：懲忿窒欲所以修德。「益，德之裕也。」注：見善則遷，有過則改，德之優裕者也。「困，德之辯也。」注：辯，別也。遭困之時，君子小人之德於是別也。「井，德之地也。」注：改邑不改井，故「德之地」。「巽，德之制也。」注：君子制義，故「德之制」。

The text says, "The hexagram 'Loss' is the cultivation of virtue." Hui Dong explains: restraining anger and suppressing desires is precisely how virtue is cultivated. The text says, "The hexagram 'Gain' is the abundance of virtue." His own explanation: seeing goodness and following it, and correcting mistakes when they occur, this is the manifestation of abundant and full virtue. The text says, "The hexagram 'Obstruction' is the discernment of virtue." His own explanation: "辩" means "to distinguish"; when encountering difficulties, the virtue of the gentleman and the petty person is distinguished here. The text says, "The hexagram 'Well' is the territory of virtue." His own explanation: moving the city but not the well, thus it is said to be the territory where virtue resides. The text says, "The hexagram 'Wind' is the regulation of virtue." His own explanation: the gentleman regulates affairs so that they conform to righteousness, thus it is said to be the regulation of virtue.

「履和而至。」注：嗛與履通，嗛坤柔和，故「履和而至」。「嗛尊而光。」注：九三升五，故「尊而光」。「復小而辯於物。」注：復初小善，故云小；辯之早，故「辯於物」。「恆雜而不厭。」注：乾初之四，坤四之初，故雜。震巽特變，震究為蕃鮮，巽究為躁卦，故「不厭」。「損先難而後易。」注：損初之上失正，故「先難」；終反成益，得位於初，故「後易」，「易其心而後語」。

The text says, "The Book of Changes (Zhouyi) 'The Book of Footsteps' is harmonious and can reach." Hui Dong explains: The Book of Humility and the Book of Footsteps are connected. The Book of Humility contains the Earth trigram, which has a gentle nature, so it is said "harmonious and reaching." The text says, "The Book of Humility is noble and great." Hui Dong explains: The line nine in the third position rises to the fifth position, so it is said "noble and bright." The text says, "The Book of Returning is small but can distinguish things." Hui Dong explains: The first line of the Book of Returning represents a small virtue, so it is said "small"; it distinguishes things early, so it is said "distinguishes things." The text says, "The Book of Constancy is mixed but not weary." Hui Dong explains: The first line of the Heaven trigram moves to the fourth position, and the fourth line of the Earth trigram moves to the first position, so it is said "mixed"; the trigrams Zhen and Xun change into each other, Zhen reaches its limit and becomes Fan Xian, Xun reaches its limit and becomes Zao, so it is said "not weary." The text says, "The Book of Loss is difficult at first but easy later." Hui Dong explains: The Book of Loss is the first line of the Book of Greatness rising to the upper position and losing its proper position, so it is said "difficult at first"; finally it turns into the Book of Gain, with the first line in a proper position, so it is said "easy later," which matches the meaning of the Great Treatise "only after changing one's mind can one speak."

「益長裕而不設。」注：巽為長，益德之裕，故「長裕」。設，大也，《考工記》曰：「中其莖，設其後。」坤三進之乾，乾上之坤初，遷善改過，陰稱小，上之初體復小，故「不設」。「困窮而通。」注：陽窮否上，變之坤二成坎，坎為通，故「困窮而通」。「井居其所而遷。」注：井，德之地，故「居其所」；能遷其施，故「遷」也。「巽稱而隱。」注：巽德之制，故「稱」；巽陽隱初，故「隱」。

The text says, "The hexagram 'Benefit' increases abundance without exaggeration." Hui Dong explains: Xun symbolizes extension, and 'Benefit' represents the abundance of virtue, hence "extension and abundance." "Set" means great, as mentioned in "The Rules of the Workshops" which says, "Cut the stem in the middle, set the back." The third line of the hexagram K'un moves to the position of Qian, and the top line of Qian descends to the first position of K'un, which is changing for the good and correcting mistakes; Yin is called small, and the top line descending to the first position forms the hexagram "Return," hence "not setting." The text says, "The hexagram 'Obstruction' is in a state of hardship and poverty but can become unobstructed." Hui Dong explains: Yang reaches its extreme in the upper position of "Non-communication," then changes to descend to the second position of K'un forming Kan, which symbolizes communication, hence "hardship and poverty but becoming unobstructed." The text says, "The hexagram 'Well' remains in its place but can benefit others." Hui Dong explains: The hexagram "Well" is the land of virtue, hence "remaining in its place"; it can transfer its nourishment to others, hence "transfer." The text says, "The hexagram 'Wind' is praised but hidden." Hui Dong explains: The hexagram "Wind" is the regulation of virtue, hence "praise"; the Yang in Xun is hidden in the first position, hence "hidden."

「履以和行。」注：「禮之用，和為貴」，嗛震為行，故「以和行」。「嗛以制禮。」注：陰稱禮，旁通履，履者禮也。九三升五，以一陽制五陰，萬民服，故「以制禮」。「復以自知。」注：有不善未嘗不知，故「自知」也。「恆以一德。」注：一謂初，終變成益，從一而終，故「以一德」。「損以遠害。」注：坤為害，泰以初止坤上，故「遠害」，乾為遠。

The text says, "Use the hexagram of 'Following' to harmonize actions." Hui Dong explains: The Analects say, "The application of ritual values harmony above all." The trigram Zhen in the hexagram of "Humility" symbolizes movement, so it is said, "harmonize through action." The text says, "Use the hexagram of 'Humility' to regulate ritual." Hui Dong explains: Yin is called ritual. The hexagram of "Following" and "Humility" are complementary. "Following" is ritual. The line Nine in the third position rises to the fifth position, with one yang line governing five yin lines, and the people submit, so it is said, "regulate ritual." The text says, "Use the hexagram of 'Returning' for self-awareness." Hui Dong explains: There is no failure that is not self-aware, so it is said, "self-awareness." The text says, "Use the hexagram of 'Perseverance' to maintain one's virtue." Hui Dong explains: "One" refers to the first line. The hexagram of "Perseverance" eventually transforms into "Increase," from one to the end, so it is said, "maintain one's virtue." The text says, "Use the hexagram of 'Loss' to distance from calamity." Hui Dong explains: The trigram Kun symbolizes harm. The hexagram "Great Passage" uses the first line to stop the upper trigram Kun, so it is said, "distance from harm," and Qian symbolizes distance.

「益以興利。」注：震為興，乾為利，上之初利用大作，耒耨之利，故「以興利」。「困以寡怨。」注：坤為怨，否弒父與君，乾來上折坤二，故「寡怨」；坎水性通，故不怨也。「井以辯義。」注：坤為義，以乾別坤，故「辯義」也。「巽以行權。」注：巽制義，故「行權」。《春秋》傳曰：「權者反於經，然後有善者也。」

The text says, "Using the hexagram 'Benefit' to promote benefit." Hui Dong explains: Zhen symbolizes rising up, and Qian symbolizes benefit; the top line descends to the initial position, and the line at the beginning says, "Benefit is great for action," which precisely refers to the benefit of plowing with耒 and耜. Therefore, it is said, "to promote benefit." The text says, "Using the hexagram 'Obstruction' to reduce resentment." Hui Dong explains: Kun symbolizes resentment; the hexagram 'Opposition' has the image of killing a father or a king, and the top line of Qian descends to break the second line of Kun, hence "few resentments"; Kan represents water, and water is smooth and unobstructed, so resentment does not arise. The text says, "Using the hexagram 'Well' to clarify righteousness." Hui Dong explains: Kun symbolizes righteousness, and using Qian to distinguish Kun, hence "clarify righteousness." The text says, "Using the hexagram 'Wind' to act with flexibility." Hui Dong explains: Xun can cut off and decide what is appropriate, hence "act with flexibility." The "Spring and Autumn Annals: Gongyang Commentary" says, "What is called flexibility is first going against the usual course, and then achieving a good result."

疏。中古謂文王○《漢書·藝文志》曰：「易道深矣，人更三聖，世歴三古。」孟康云：「伏羲為上古，文王為中古，孔子為下古。」故云「中古謂文王」。若虞氏之義，以為文王書經，繫庖犧於乾五，乾為古，五在乾中，故興於中古，則庖犧以前為上古。

Hui Dong wrote: In the commentary, the phrase "middle antiquity refers to King Wen" is mentioned. The "Book of Han · Catalogue of Arts and Literature" states that the Way of the Changes is profound and subtle, having been passed down through the hands of three sages over three periods. Meng Kang explained that Fuxi is upper antiquity, King Wen is middle antiquity, and Confucius is lower antiquity. Therefore, "middle antiquity refers to King Wen." If following Yu Fan's interpretation, who believed that King Wen finalized the text and attached Fuxi to the line nine in the fifth of the Qian trigram, since Qian symbolizes antiquity and five is in the center of Qian, then the Changes arose in middle antiquity, making Fuxi's time the upper antiquity.

今知不然者，下傳云：「易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？」與此傳皆言易之興。但易有興有廢，庖犧氏沒而易廢，神農氏作而易興，則神農以前為上古；神農氏沒而易廢，黃帝堯舜氏作而易興，歴夏商周皆然，則文王以前為中古；春秋之世世衰道微，孔子作十翊而易道復興，則孔子之時為下古。

Now we know that Yu's view is incorrect, because the "Great Treatise" of the "Commentary" says: "The emergence of the Book of Changes was probably during the late Shang dynasty and the flourishing virtue of the Zhou dynasty? It was during the time of King Wen and King Zhou?" This passage and the present commentary are both discussing the emergence of the Book of Changes. However, the Book of Changes has both its rise and decline: after the death of Paoxi, the Book of Changes declined; when Shen Nong rose, the Book of Changes emerged. Therefore, Shen Nong's time is considered ancient. When Shen Nong died, the Book of Changes declined again; when the Yellow Emperor, Yao, and Shun rose, the Book of Changes emerged again, and this continued through the Xia, Shang, and Zhou dynasties. Therefore, the time before King Wen is considered middle antiquity. By the time of the Spring and Autumn period, the world had declined, but Confucius composed the Ten Wings, and the Way of the Book of Changes was revived again. Therefore, Confucius's time is considered late antiquity.

《明夷·彖傳》云：「內文明而外柔順，以蒙大難，文王以之。」傳謂「作易者其有憂患乎」，正謂文王。庖犧之時，世尚淳樸，不得以憂患目之。馬氏、荀氏、鄭氏皆以文王為中古，義當然也。

The Commentary on the Judgment of the Hexagram Brightening Darkness says: "The inner part is civilized and the outer part is gentle and compliant, thus suffering great calamity; King Wen was exactly like this." The statement in this commentary that "the person who composed the Book of Changes must have been in a state of worry and hardship" refers specifically to King Wen. In the time of Paoxi, the customs of the world were still simple and uncorrupted, so it would not be appropriate to view it in terms of worry and hardship. Ma Rong, Xun Shuang, and Zheng Xuan all identified King Wen as belonging to the middle ancient period, and this view is appropriate.

○「文王」至「謂聖」○《春秋》襄三十年傳云：「紂囚文王七年。」《史記·周本紀》謂：「西伯囚羑里，益易之八卦。」《漢書》司馬遷謂：「西伯拘而演周易。」尋西伯亦述庖犧之易而云「作」者，《繫上》云：「庖犧氏沒，神農氏作；神農氏沒，黃帝堯舜氏作。」神農、黃帝、堯、舜皆述庖犧之易而亦云「作」。《樂記》曰：「作者之謂聖。」庖犧作易，文王繫辭，今所作二篇是也。聖人制作皆云作，故亦云「作易者」也。

The annotation from "Wen Wang" to "Wei Sheng" states: The "Spring and Autumn Zhuan" records that King Zhou imprisoned Wen Wang for seven years. The "Records of the Grand Historian" says that Western Boy was imprisoned in Youli and expanded the eight trigrams of the "Zhou Changes." The "Book of Han" cites Sima Qian's words that Western Boy was imprisoned and deduced the "Zhou Changes." Investigating further, Western Boy also followed the "Changes" of Paoxi, yet it is called "making" because the "Great Treatise on the Transmission of the Zhou Changes" says: "After Paoxi died, Shen Nong rose; after Shen Nong died, the Yellow Emperor, Yao, and Shun rose." Shen Nong, the Yellow Emperor, Yao, and Shun all followed Paoxi's "Changes," yet they were also called "making." The "Record of Music" says: "Only those who create new things are called sages." Paoxi created the hexagrams, Wen Wang composed the line statements for the upper trigrams, and the upper and lower parts of the "Zhou Changes" today are said to be Wen Wang's work. The works of sages are all called "making," so here it is also called "making the Changes."

○「履二」至「陽爻」○履通嗛，嗛之坤土為基。文王幽於羑里，演易明道，文致太平。履之九二失位，在坎獄中而不失其常，終免於難；九四變得位，履虎尾而虩虩多懼，終行其志。《春秋》成十三年傳云：「禮，人之乾也；敬，身之基也。郄子無基。」言郄錡不敬，故無基，明履為德之基也。「凡言德皆陽爻」，虞義也。乾為德，故凡言德皆陽爻，言此九卦之德皆指陽爻也。

The annotation from "Li Two" to "Yang Yao" states: The hexagram "Li" (Following) is connected with "Qian" (Humility). The坤 earth contained in "Qian" represents the foundation. King Wen was imprisoned in Youli and deduced the principles of the Book of Changes to elucidate the great way, using cultural virtue to bring about peace. In "Li," the line Nine in the Second is out of place, yet he remains in the坎 prison without losing his proper conduct, ultimately escaping calamity; the line Nine in the Fourth changes to a proper position, treading on a tiger's tail with constant caution, ultimately achieving his aspirations. The "Spring and Autumn Zuo Zhuan" Chenggong Thirteenth Year records: "Ritual is the backbone of a person, respect is the foundation of the body. Xie Zi has no foundation." This refers to Xie Qi not being respectful, hence lacking a foundation, showing that "Li" is indeed the foundation of virtue. The annotation "All references to virtue refer to Yang lines" is Yu Fan's view. Qian symbolizes virtue, so whenever "virtue" is mentioned, it refers to Yang lines, meaning that the virtue of these nine hexagrams is discussed in terms of Yang lines.

○「坤為」至「之柄」○此虞義也。「坤為柄」，《說卦》文。謙從乾來，乾上降坤三，乾為天，天道下濟，致恭以存其位，故「德之柄」也。○「復初」至「之本」○此虞義也。復之初九乾元也，即太極也，太極為中，初九為獨，中行獨復，故「德之本」，初為本也。○「立不」至「之固」○此虞義也。恆唯九三一爻得正不動，故「立不易方」，「貞固足以乾事」，故「德之固」。

The commentary from "Kun as" to "the handle" uses Yu Fan's interpretation. "Kun as handle" is the original text from the "Commentary on the Hexagrams." The hexagram "Qian" changes into "Qian" by moving the top line of Qian to the third line of Kun; Qian symbolizes Heaven, and the heavenly way descends to assist, using reverence to maintain its position, hence it is called the handle of virtue. The commentary from "Recovery at the beginning" to "the root" also follows Yu Fan's interpretation. The initial line of "Fu" is the Qian yuan, which is the Taiji; Taiji is "center," and the initial line is "solitary," so the line six four of "Fu" says "centered and solitary recovery," thus it is the root of virtue, and the initial line is where the root lies. The commentary from "standing without" to "the firmness" is also based on Yu Fan's interpretation. The hexagram "Heng" has only the third line that is correct and unmoved, hence it says "standing without changing direction"; the "Wenyan" of "Qian" says "firmness is sufficient to handle affairs," hence it is the firmness of virtue.

○「懲忿」至「修德」○此荀義也。「懲忿窒欲」，損《象傳》文。虞氏云：「乾陽剛武為忿，坤陰吝嗇為欲。損乾之初成兌說，故懲忿；初上據坤，艮為山，故窒慾。」懲忿窒欲，修德之事，故「德之修」。

The commentary from "punishing anger" to "cultivating virtue" uses Xun Shuang's interpretation. "Punishing anger and restraining desires" are the original words from the Image Commentary of the "Loss" hexagram. Yu Fan says: The yang of Qian is strong, brave, and martial, thus symbolizing anger; the yin of Kun is stingy and greedy, thus symbolizing desire; the "Loss" hexagram removes the first line of Qian to form Dui, which represents joy and speech, thus able to punish anger; the first line relies upward on Kun, and Gen symbolizes mountain, thus able to restrain desire. Punishing anger and restraining desires are both practices of cultivating virtue, hence it is said to be the cultivation of virtue.

○「見善」至「者也」○此荀義也。「見善則遷，有過則改」，益《象傳》文。虞氏云：「乾為善，坤為過，坤三進之乾四，故見善則遷；乾上之坤初，改坤之過，故有過則改。」《周語》曰「佈施優裕」，故為「德之優裕」。若然，虞注晉初六曰「坤弱曰裕」，此以裕為美德者，韋昭注《周語》云「裕，緩也」，馬融注蠱六四云「裕，寛也」，文王處憂患之地，長裕不設，獨行自然，故以裕為美德也。

The commentary from "Seeing Good" to "He is" uses Xun Shuang's interpretation. "Seeing good and moving towards it, having faults and correcting them" is the original text from the Image Commentary of the Hexagram Yi. Yu Fan says: Qian represents good, and Kun represents faults; the third line of Kun moves to the fourth line of Qian, so seeing good leads to movement; the top line of Qian descends to the first line of Kun, correcting the faults of Kun, so having faults leads to correction. The Guoyu · Zhouyu mentions the phrase "generous giving," so it is called abundant virtue. Since this is the case, Yu Fan's commentary on the first line of Jin says "Kun's softness is called abundance," but here "Yù" is regarded as virtue, because Wei Zhao's commentary on Guoyu says "Yù means slack," and Ma Rong's commentary on Gu six lines four says "Yù means broad-mindedness; King Wen was in a time of hardship, long enduring without exaggeration, acting alone in accordance with nature, so he regarded Yù as virtue."

○「辯別」至「別也」○此鄭義也。九二困而不失其所，其唯君子；六三困于石，據于蒺藜，失其所矣，故云「君子小人之德於是別也」。○「改邑」至「之地」○經曰：「改邑不改井。」虞彼注云：「乾初之五折坤，故改邑；初為舊井，四應甃之，故不改井。」井，法也，下傳云「井居其所」為不改其井之法，故「德之地」，坤為地也。

The annotation from "辩别" to "别也" uses Zheng Xuan's interpretation. The Hexagram of "困" states that "Nine in the Second" is in a state of difficulty but does not lose his position; only a gentleman can achieve this. "Six in the Third" is trapped by stones and leans on thorns, thus losing his position. Therefore, it says, "The virtue of the gentleman and the petty person is distinguished here." The annotation from "Gai Yi" to "Zhi Di" is based on Yu Fan's explanation. The Hexagram of "井" says, "Change the city but not the well." Yu Fan explains that the initial line of the trigram Qian rises to the fifth position and breaks the trigram Kun, hence "change the city." The initial line represents the old well, and the fourth line corresponds with it and repairs it, hence "not change the well." The well signifies a system or regulation. The Great Treatise says, "The well remains in its place," meaning not changing the regulation of the well. Therefore, it is called the land of virtue, as Kun symbolizes the earth.

○「君子」至「之制」○《說文》「制」作「利」，云：「裁也，從刀從未。未物成有滋味，可裁斷。」是制為裁斷也。成八年傳云：「大國制義。」下傳云「巽稱而隱」，又云「巽以行權」，是制義之事，故「德之制」。

The term "zhi" (制) is written in a different character form in the "Shuo Wen Jie Zi" (Sayings of the Characters), which explains that "zhi" means "to cut or trim," composed of the radical "dao" (刀, knife) and "wei" (未). "Wei" indicates that something has grown fully and has flavor, thus being suitable for cutting. Therefore, "zhi" means to cut or trim. The "Chun Qiu Zu Zhuan" (Commentary of the Spring and Autumn Annals) states "the great state cuts according to righteousness." The "Xi Ci Xia Zhuan" (Lower Commentary of the Great Treatise) says "Xun (Wind) is described but hidden" and "Xun uses authority," which both belong to cutting according to righteousness. Therefore, the hexagram Xun represents the regulation of virtue.

○「嗛與」至「而至」○此虞義也。嗛與履旁通，嗛體坤，坤至柔，又為和順，故「嗛坤柔和」；坤為至，故「履和而至」。○「九三」至「而光」○嗛《彖傳》云「嗛尊而光」，謂三升五尊位，故「尊而光」也。

The commentary from "Qian Yu" to "Er Zhi" uses Yu Fan's interpretation. The hexagram "Qian" and "Lv" are complementary. "Qian" contains the trigram "Kun," which is the most gentle and harmonious, thus it is said "Qian's softness of Kun." Since "Kun" symbolizes arrival, it is said "Lv harmonizes and arrives." The commentary from "Jiu San" to "Er Guang": The "彖传" of the hexagram "Qian" says "Qian is noble and bright." This refers to the third line ascending to the fifth position, which is a noble position, hence "noble and bright."

○「復初」至「於物」○上傳曰：「小人以小善為無益而弗為也。」虞彼注云：「小善謂復初。」故云「復初」，小善故云小。乾陽物，為善辨之早；坤陰物，為不善由辨之不早辨也。有不善未嘗不知，辨之早，故「辨於物」也。

The passage from "复初" to "于物" explains that the "Great Treatise" states, "A petty person regards small goodness as having no benefit and does not wish to do it." Yu Fan comments that "small goodness refers to the first line of the Fu hexagram," hence here it is called "Fu initial." Since it is a small goodness, it is called "small." Heaven is a yang substance, representing goodness, and discerns early; Earth is a yin substance, representing evil, and is precisely because it discerns too late. There is no evil without self-awareness, which is discerning early, hence it is said "discerned in things."

○「乾初」至「不厭」○恆自泰來，故云「乾初之四，坤四之初」。虞下注云：「陰陽錯居稱雜。」故云雜也。震雷巽風，故特變。震究為巽，巽為白，故為「蕃鮮」；巽究為震，震為決躁，故為「躁卦」，是「不厭」之義也。

The passage from "Qian Chou" to "Bu Yan" explains: The hexagram "Heng" comes from the hexagram "Tai." Therefore, it is said that "the first line of Qian moves to the fourth position, and the fourth line of Kun moves to the first position." Yu Fan further explains in the following commentary that "yin and yang being mixed and intermingled is called 'za.'" Therefore, it is called 'za.' Zhen represents thunder and Xun represents wind, so these two trigrams particularly change into each other: Zhen, when exhausted, transforms into Xun, and Xun, which is white in color, is called "fan xian"; Xun, when exhausted, transforms into Zhen, and Zhen, which is characterized by decisiveness and restlessness, is called "zao gua." This is the meaning of "bu yan."

○「損初」至「後語」○此虞義也。損，泰初之上，以陽居陰失正，故「先難」；損極則益，故「終反成益」；益初得正，故「後易」。「易其心而後語」，上傳文，虞彼注云：「乾為易，益初體復心，震為後語也。」

The commentary from "损初" to "后语" uses Yu Fan's interpretation. The hexagram "Loss" is formed by moving the first line of the hexagram "Great Peace" to the upper position, with a yang line occupying a yin position and thus being incorrect, hence "first difficulty." When loss reaches its extreme, it transforms into gain, so it is said "eventually turning into the hexagram 'Gain.'" The first line of "Gain" is correct, hence "later ease." The phrase "change one's mind and then speak" is from the "Great Treatise Upper Transmission." Yu Fan explains there that Heaven symbolizes ease, the first line of "Gain" contains the heart of the hexagram "Return," and Thunder symbolizes speaking afterwards.

○「巽為」至「不設」○「設，大也」至「設其後」，鄭義也。《考工記》桃氏曰：「中其莖，設其後。」鄭彼注云：「從中以郄稍大之也，從大則於把易制。」知設訓為大。坤三進之，乾為遷善；乾上之坤，初為改過。初至四體復象，陽息復時尚小，故「不設」。

The annotation from "Xun represents" to "no setting" refers to the explanation from "set, meaning big" to "setting it later," which uses Zheng Xuan's interpretation. The "Gao Gong Ji · Tao Shi" says: "Hit the stem, set it later." Zheng Xuan explains there that it means slightly increasing the size from the middle backward, so that it becomes easier to hold. Thus, "set" is interpreted as "big." The third line of the Kūn trigram moves upward, and the Qian trigram symbolizes improving goodness; the top line of Qian descending to Kūn, with the initial position representing changing mistakes. From the first line to the fourth line, the image of "Fu" is formed. When yang energy begins to grow in "Fu," it is still very small, hence it is said "no setting."

○「陽窮」至「而通」○此虞義也。困，否二之上。否時陽窮於上，故變之坤二。彼經云：「困，亨。」否上之二體坎，乾坤交，故「窮而通」也。○「井德」至「遷也」○「改邑不改井」，故「德之地」，居其所不遷也；「井養不窮」，是遷其施也。

The commentary on the passage from "yang qiong" to "er tong" uses Yu Fan's interpretation. The hexagram "Kun" is formed when the second line of "Pu" rises to the top position. In "Pu," yang is exhausted at the top, so it transforms and moves down to the second position of Kūn. The hexagram statement of "Kun" says "Kun, xing," and the top line of "Pu" moving down to the second position forms the trigram Kan, with Kūn and Qian interacting, hence saying "qiong er tong." The commentary on the passage from "jing de" to "qian ye": because "gai yi bu gai jing," it is said that the well's virtue is in its place, remaining without migration; the "彖传" of "Jing" says "jing yang bu qiong," meaning that its nourishment is extended outward.

○「巽德」至「故隱」○《孟子》曰：「權然後知輕重。」趙岐注云：「權，銓衡也，所以稱輕重。」巽，德之制，故為稱也。乾伏巽初，龍德而隱，故為隱也。○「禮之」至「和行」○此虞義也。「禮之用，和為貴」，《論語》文。履者，禮也。《論語》又云：「有所不行，知和而和，不以禮節之，亦不行也。」「履以和行」，謂以禮節之而行也。履旁通嗛，嗛震為行，故「以和行」也。

The passage explains that "the virtue of Xun" leads to "hiding." It cites Mencius saying, "Only after weighing can one know the light or heavy." Zhao Qi explains that "quan" refers to the balance rod and weight used to measure light and heavy. Xun represents the virtue of measurement, hence symbolizing "weighing." The trigram Qian is hidden in the first position of Xun, indicating a dragon-like virtue that remains concealed, thus symbolizing "hiding." The passage on "the use of rites, harmony is most valuable" uses Yu Fan's interpretation. The original text from the Analects states, "When there is a situation that cannot be handled, knowing only harmony without rites to regulate it also fails." The phrase "fulfilling rites through harmony" means using rites to regulate before acting. The trigrams "Lǚ" and "Qian" are complementary. "Qian" contains Zhen, which symbolizes action, hence "fulfilling rites through harmony."

○「陰稱」至「制禮」○此虞義也。坤陰為禮，《樂記》曰：「大樂必易，大禮必簡。」又云：「樂由天作，禮以地制。」故云「陰稱禮」也。○「有不」至「知也」○此虞義也。○「一謂」至「一德」○此虞義也。恆六五傳曰「從一而終」，虞彼注云：「一謂初，終變成益，以巽應初震，故從而終。」恆德之固，故「一德」也。

The commentary from "Yin Chēng" to "Zhi Li" uses Yu Fan's interpretation. The Earthly Element Kūn belongs to Yin and symbolizes rites; the "Book of Music" says, "Great music must be level and easy, great rites must be simple and concise," and also says, "Music is made by Heaven, rites are established by Earth," hence it is said, "Yin is called rites." The commentary from "You Bu" to "Zhi Ye" also follows Yu Fan's interpretation. The commentary from "Yi Wei" to "Yi De" is also based on Yu Fan's explanation. The "Image Commentary" of the sixth line in hexagram "Héng" says, "To follow one and remain constant." Yu Fan explains there that "one" refers to the first line. Hexagram "Héng" ultimately transforms into hexagram "Yì," using Xun to respond to the initial position of Zhen, hence "to follow one and remain constant." "Héng" represents the firmness of virtue, hence it is said, "one virtue."

○「坤為」至「為遠」○此虞義也。坤陰為害，泰初之上體艮，艮為止，故「以初止坤上」，以乾止坤，乾為遠，故「遠害」也。○「震為」至「興利」○震起為興，否上之初，初九「利用為大作」，虞彼注云：「大作謂耕播耒耨之利，萬民以濟。」故「興利」也。

The commentary from "Kun being" to "being distant" uses Yu Fan's interpretation. Kun belongs to yin and symbolizes harm; the first line of Tai rises to the top position forming the structure of Gen, which symbolizes stopping. Therefore, it says "using the first line to stop the upper Kun," meaning using Qian to stop Kun; Qian symbolizes distance, hence "distant harm." The commentary from "Zhen being" to "promoting benefits" states: Zhen represents vigorous action, hence symbolizing promotion; the upper line of Po descends to the initial position, and Yi's initial nine says "beneficial for great action," Yu Fan explains there that "great action" refers to plowing and sowing, the benefits of plowshares and hoes, by which the people are sustained. Therefore, it says "promoting benefits."

○「坤為」至「怨也」○此虞義也。坤陰為怨，困自否來，否三弒父與君，乾上之二折坤體，怨黷不作，故「寡怨」；上之坤體坎，坎水性通，「困窮而通」，故不怨也。○「坤為」至「義也」○此虞義也。坤為地，「地道曰義」，故為義。辨，別也。井自泰來，泰初之五，以乾別坤，故「辨義」也。○「巽制」至「者也」○巽德之制，故「以制義」；「巽稱而隱」，鄭注《月令》云「稱錘曰權」，故「以行權」。「權者反於經然後有善者也」，《公羊》桓十一年傳文，九家所引以釋「行權」之義也。

The commentary from "Kun as" to "grief" follows Yu Fan's interpretation. Kun belongs to yin and symbolizes grief; the hexagram of Guan comes from the hexagram of Pǐ. The third line of Pǐ has the image of killing one's father and king. The top line of Qian descends to the second position and breaks the body of Kun, so grief and disrespect no longer occur, hence it is said "few grievances." The top line descends to Kun and forms the body of Kan, which represents water. Water is fluid and open, which fits "being in困境 but achieving success," so no grievances arise. The commentary from "Kun as" to "righteousness" also follows Yu Fan's interpretation. Kun symbolizes earth, and "the way of earth is called righteousness," so it symbolizes righteousness. "Differentiation" means distinction. The hexagram of Jing comes from the hexagram of Tai. The first line of Tai ascends to the fifth position, using Qian to distinguish Kun, hence it is said "differentiating righteousness." "The wind controls" to "is" commentary: The hexagram of Xun is the restraint of virtue, hence it is said "using to regulate righteousness"; the Great Treatise says "Xun is called and hidden," and Zheng Xuan's commentary on the Monthly Orders says "the weight is called authority," hence it is said "using authority." "What is called authority is first violating the usual course, then achieving a good result," this is the original text from the Spring and Autumn Annals: Gengshi Year 11, and the Nine Schools of the Book of Changes cites it to explain the meaning of "using authority."

易之為書也不可遠。注：法象在內，故不遠。「為道也婁遷。」注：遷，徙也。日月周流，上下無常，故「婁遷」。「變動不居，周流六虛。」注：變，易；動，行；六虛，六位也。日月周流，終則復始，故「周流六虛」，謂甲子之旬辰巳虛。坎戊為月，離己為日，入在中宮，其處空虛，故稱六虛，五甲如次者也。

The text says, "The Book of Changes is a book that cannot be neglected." Hui Dong's self-commentary states: the images of heaven and earth are all embodied in the text, hence it cannot be neglected. The text also says, "It speaks of a way that constantly changes." His self-commentary explains: "Change" means moving. The sun and moon flow ceaselessly, with no fixed position above or below, hence it is said "constantly changing." The text further says, "It changes and does not remain in one place, flowing through the six voids." His self-commentary explains: "Change" refers to the principle of transformation, "movement" refers to action, and "six voids" refer to the six positions of the hexagrams. The sun and moon flow continuously, ending and beginning again, hence it is said "flowing through the six voids," which refers to the positions of Chen and Si in the Jiazi cycle. The trigram Kan receives Wu as the moon, and the trigram Li receives Ji as the sun. Wu and Ji enter the Central Palace, which is precisely the void position, hence it is called the six voids. This pattern is consistent across the five Jia cycles.

「上下無常，剛柔相易。」注：上謂乾二、坤初及三也，下謂坤五、乾四及上也。相易謂二與五、初與四、三與上，乾剛坤柔相易得位也。「不可為典要，唯變所適。」注：典要，道也。上下無常，故「不可為典要」。適乾為晝，適坤為夜。

The text says, "Above and below have no fixed order, yin and yang change with each other." Hui Dong explains, "Above refers to the second line of Qian and the first and third lines of Kun. Below refers to the fifth line of Kun and the fourth and top lines of Qian." "Changing with each other" means that the second and fifth lines, the first and fourth lines, and the third and top lines exchange positions. Qian is yang and Kun is yin; they change with each other and each attains its proper place. The text continues, "It cannot be taken as a fixed standard, but should follow the changes." Hui Dong explains, "The essential principle" is the constant way. Since above and below have no fixed order, it cannot be taken as a fixed standard. Moving toward Qian is day, moving toward Kun is night.

「其出入以度，外內使知懼。」注：出乾為外，入坤為內。日行一度，故「出入以度」。出陽知生，入陰懼死，故「使知懼」也。「又明於憂患與故。」注：神以知來，故「明憂患」；知以藏往，故「知事故」。「無有師保，如臨父母。」注：陰陽之初，萬物之始，故「無有師保」。乾為父，坤為母，乾坤之元，故「如臨父母」。

The text says, "Its coming and going are in accordance with the measure, whether the outer trigram or the inner trigram, they make people aware of caution." Hui Dong's self-commentary states: "Coming out from Qian as the outer trigram, entering into Kun as the inner trigram. The sun moves one degree a day, thus it is said 'coming and going in measure.' Coming out from yang indicates knowledge of life, entering into yin leads to fear of death, thus it is said 'making people aware of caution.'" The text also says, "It can also clearly understand worries and their causes." Self-commentary: "Using the spirit to know the future, thus 'clearly understanding worries'; using knowledge of the past to understand the causes, thus 'knowing the reasons.'" The text further says, "Without a teacher or guardian by his side, yet it seems to be facing parents." Self-commentary: "That is when yin and yang first begin, and all things are at their beginning, thus 'without a teacher or guardian.' Qian symbolizes father, Kun symbolizes mother, at the beginning of Qian and Kun, thus 'as if facing parents.'"

「初帥其辭而揆其方。」注：初，始下也；帥，正也，謂修辭立誠；方謂坤也，以乾通坤，故「初帥其辭而揆其方」。「既有典常，苟非其人，道不虛行。」注：其出入以度，故「有典常」。《曲禮》曰：「假尒泰龜有常，假尒泰筮有常。」今文《尚書》曰：「假尒元龜，網敢知吉。」是無典常也。苟，誠也。其人謂乾為賢人。「神而明之，存乎其人」，「不言而信，存乎德行」。《中庸》曰：「待其人而後行。」故「不虛行」也。

The text says, "The first line is upright in its words and considers its place." Hui Dong explains: "Initial" refers to the beginning, located in the lower position; "shuai" means upright, referring to proper expression and sincerity; "fang" refers to the Earth (Kun), using Heaven (Qian) to connect with Earth, hence saying "the first line is upright in its words and considers its place." The text also says, "Since there is a constant method, if it is not that person, the way will not be carried out without cause." Hui Dong explains: because "entering and exiting by measure," there is a constant method. The "Rites of the Ritual" says, "Rely on your great turtle's constant method, rely on your great divination's constant method." The modern text of the "Book of Documents" says, "Rely on your great turtle, but we do not dare to foresee good or ill." That is without a constant method. "Gou" means sincerity. "Its person" refers to the virtuous person symbolized by Qian. The "Great Treatise" says, "The mysterious and clear is entirely in that person," and also says, "Without words, people believe because of virtue." The "Doctrine of the Mean" says, "Only when that person appears will it be carried out." Therefore, it says, "The way does not act in vain."

疏。「法象」至「不遠」○「法象在內，故不遠」，《大戴禮·文王官人》文。「法象莫大乎天地」，「成象之謂乾，效法之謂坤」，易麗乾藏坤，故不遠。○「遷徙」至「婁遷」○此虞義也。「遷，徙」，《釋詁》文。日月謂坎離，坎離為乾坤二用，周流行於六位之中，故「婁遷」也。

Hui Dong notes: In the annotation of the passage from "Fa Xiang" to "Bu Yuan," the statement "Fa Xiang is within, hence not distant" comes from the "Wen Wang Guan Ren" section of the "Da Dai Li Ji." The "Xie Ci" says "there is nothing greater than the heavenly and earthly principles," and also says "achieving form is called Qian, imitating principle is called Kun." The "Yi" is attached to Qian and stored in Kun, hence it cannot be distant. In the annotation from "Qian Xu" to "Lou Qian," the explanation is based on Yu Fan's interpretation. "Qian Xu" meaning "migration" is taken from the "Er Ya · Shi Gu." The sun and moon refer to Kan and Li, which are the functions of the Qian and Kun hexagrams, flowing and moving through the six lines, hence it is said "frequent migration."

○「變易」至「者也」○此虞義也。六虛謂六爻之位，故云「六位」也。《參同契》曰：「日合五行精，月受六律紀，五六三十度，度竟復更始。」故云「日月周流，終而復始」。六位謂之六虛者，六甲孤虛法也。天有六甲，地有五子，日辰不全，故有孤虛。裴駰曰：「甲子旬中無戌亥，戌亥為孤，辰巳為虛。」坎納戊，離納己。

The commentary from "bian yi" to "zhe ye" uses Yu Fan's explanation. The six voids refer to the six positions of the hexagram's lines, hence called "six positions." The "Zhou Yi Cang Tong Qi" says: "The sun combines with the essence of the five phases, the moon receives the regulation of the six laws. The five and six together form thirty degrees, and when the degrees are completed, they begin again." Therefore, it says "the sun and moon circulate, ending and beginning again." The reason the six positions are called six voids is based on the method of the six Jia and single void. Heaven has six Jia, earth has five Zi, and the day and the hour stem do not match perfectly, hence there are single and void positions. Pei Yin says: "In this ten-day cycle of Jia Zi, there is no Xu or Hai; Xu and Hai are single, Chen and Si are void." According to the method of Najia, Kan hexagram receives Wu, Li hexagram receives Ji.

《參同契》曰：「天地設位而易行乎其中矣。」易謂坎離，坎離者，乾坤二用，二用無爻位，周流行六虛，「往來既不定，上下亦無常，幽潛淪匿，變化於中，包囊萬物，為道紀綱，以無制有，器用者空，故推消息，坎離滅亡」。又云：「坎戊月精，離己日光，日月為易，剛柔相當，土王四季，羅絡始終，青赤黑白，各居一方，皆稟中宮戊己之功。」故云「入在中宮，其處空虛，故稱六虛」也。

The "Changes" refer to Kan and Li, which are the functions of the Qian and Kun hexagrams. These two functions do not have fixed lines, but instead circulate through the six voids, moving without fixed patterns, ascending and descending without regularity. They are deeply hidden and concealed, changing within and encompassing all things, becoming the framework of the great Dao. The use of the void to control the substantial is illustrated by the fact that vessels are useful precisely because they are hollow in the middle. Therefore, the principle of generation and transformation is demonstrated, and Kan and Li become hidden. The "Discerning the Same and the Different" also says, "Kan receives Wu, which is the essence of the moon, and Li receives Ji, which is the light of the sun. When the sun and moon combine, they form the character 'Easy'. The firm and the yielding correspond to each other. Earth is strong in the four seasons, encompassing the beginning and end of the year. The colors of blue, red, black, and white each occupy their respective directions, all receiving the benefits of the central palace's Wu and Ji." Therefore, the commentary says, "They are located in the central palace, which is empty, hence called the six voids."

五甲如次者，謂甲戌旬中無申酉，申酉為孤，寅卯為虛；甲申旬中無午未，午未為孤，子丑為虛；甲午旬中無辰巳，辰巳為孤，戌亥為虛；甲辰旬中無寅卯，寅卯為孤，申酉為虛；甲寅旬中無子丑，子丑為孤，午未為虛。故云「五甲如次者」也。

The phrase "five Jia cycles are like this" means that in the Jiaxu cycle there are no Shen or You, and Shen and You are isolated; Yin and Mao are empty. In the Jiashen cycle there are no Wu or Wei, and Wu and Wei are isolated; Zi and Chou are empty. In the Jiawu cycle there are no Chen or Si, and Chen and Si are isolated; Xu and Hai are empty. In the Jiachen cycle there are no Yin and Mao, and Yin and Mao are isolated; Shen and You are empty. In the Jiayin cycle there are no Zi and Chou, and Zi and Chou are isolated; Wu and Wei are empty. Therefore, it is said that "the five Jia cycles are like this in sequence."

○「上謂」至「位也」○上言坎離周流於六虛，此兼言六爻升降易位之事。乾二居坤五，坤初居乾四，坤三居乾上，故「上謂乾二坤初及三」也。或如嗛、大壯之三四升坤五，或如需之上六舉坎以降陽，故無常也。乾二坤五，二五相易也；乾初坤四，初四相易也；乾上坤三，三上相易也，故云「相易謂二與五、初與四、三與上」也。或有二爻相比而相易，或有爻變受成而相易也。乾剛坤柔，以剛易柔，以柔易剛，各得其位，故「剛柔相易」也。

The text says that the upper trigram's second line moves to the fifth position of the lower trigram, and the lower trigram's first line moves to the fourth position of the upper trigram, while the lower trigram's third line moves to the upper position of the upper trigram. Therefore, it is said that the upper refers to the second line of Qian and the first and third lines of Kun. Some trigrams, like Qian and Da Zhuang, have the third and fourth lines rising to the fifth position of Kun, while others, like Xu, have the sixth line rising with the Kan trigram to lower the yang line. Therefore, there is no fixed pattern. The second line of Qian and the fifth line of Kun exchange positions, the first line of Qian and the fourth line of Kun exchange positions, and the upper line of Qian and the third line of Kun exchange positions. Therefore, it is said that the exchange refers to the second and fifth lines, the first and fourth lines, and the third and upper lines. Some exchanges involve adjacent lines, while others involve lines changing and then forming new trigrams. Qian is yang and Kun is yin. Using yang to exchange with yin and yin to exchange with yang, each returning to its original position. Therefore, it is said that yang and yin exchange.

○「典要」至「為夜」○此虞義也。《釋言》曰：「典，經也。」下傳云「既有典常」，故云「典要，道也」。「其為道也婁遷」，故「不可為典要」。鄭注《大學》云：「之，適也。」如乾五動是乾之大有也，坤五動是坤之比也。又震巽特變，如豫終變成小畜，恆終變成益也，故云「唯變所適」。「剛柔者晝夜之道」，故云「適乾為晝，適坤為夜」。柔變剛適乾也，剛化柔適坤也。

The commentary from "典要" to "为夜" uses Yu Fan's interpretation. The "Er Ya · Xie Yan" says: "典 means 经." The "Xici Xia Zhuan" says "there is already a standard and constant," so it says "典要 is the constant way." Because "the way it discusses changes repeatedly," so "it cannot be considered as a standard." Zheng Xuan's commentary on the "Daxue" says: "之 means 适." For example, when the fifth line of Qian moves, it becomes Qian's "Dàyǒu"; when the fifth line of Kun moves, it becomes Kun's "Bi." Again, for example, when Zhen and Xun specially interact and change, like "Yu" finally becoming "Xiaoxu," and "Heng" finally becoming "Yi," so it says "only changing to adapt." The "Xici" says "yin and yang are the way of day and night," so it says "going to Qian is day, going to Kun is night." When yin changes to yang it is going to Qian, and when yang changes to yin it is going to Kun.

○「出乾」至「懼也」○此虞義也。三日出震為出乾，十六日退巽為入坤，以出入為外內也。日一日一夜而周一度，乾為日，坤為夜，出乾入坤，故「出入以度」。陽主生，陰主死，故「出陽知生，入陰懼死」，知生懼死，辨之早也。

The commentary from "Chu Qian" to "Ju Ye" uses Yu Fan's interpretation. According to the method of assigning heavenly stems to the lunar phases, on the third day of the month, the moon rises in the trigram Zhen (Thunder), which is referred to as "Chu Qian" (Emerging from Heaven); on the sixteenth day, the moon retreats into the trigram Xun (Wind), called "Ru Kun" (Entering Earth). The terms "out" and "in" are used to distinguish between internal and external. The sun travels one degree in a day and night, with Qian symbolizing the day and Kun symbolizing the night. Emerging from Qian and entering Kun is thus described as "Chu Ru Yi Du" (Emerging and entering by degree). Yang represents life, while Yin represents death, so "emerging from Yang indicates life, entering Yin causes fear of death." Knowing life and fearing death is precisely what distinguishes early discernment.

○「神以」至「事故」○此虞義也。「聖人以此先心」，故「神以知來」。先知吉凶，興利遠害，故「明憂患」。故謂往故，坤智藏往，故「知事故」。○「陰陽」至「父母」○師保生成皆後起之事，陰陽之初，萬物之始，故「無有師保」。「物之始生，受之以蒙」，乃有師保也。乾坤之元，中孚咸時也，中孚至復，咸至遘，隱以之顯，乾坤致用，故「如臨父母」，戒慎恐懼之時也。

The commentary from "神以" to "事故" uses Yu Fan's interpretation. The "Great Treatise" says, "sages use it to first establish their minds," so "with the spirit knowing the future." Knowing good and evil in advance, promoting benefits and avoiding harm, so "clarifying worries and dangers." "Gu" refers to past events; the wisdom of the Earth trigram can contain past events, so "knowing past matters." From "yin and yang" to "parents" commentary: teachers and guardians, and nurturing and cultivating are later developments; here it refers to the initial emergence of yin and yang and the beginning of all things, so "there are no teachers or guardians." The "Sequence of Hexagrams" says, "when all things first arise, the hexagram of 'Meng' follows," at which time teachers and guardians appear. The term "the beginning of heaven and earth" refers to the time of the hexagrams "Zhongfou" and "Xian": after "Zhongfou" comes "Fu," and after "Xian" comes "Guo," moving from concealment to manifestation; heaven and earth each exert their function, so it is said, "as if facing parents," which is precisely the time of being cautious and fearful.

○「初始」至「其方」○此虞義也。「初始」謂初九也，陽在下，故云「下」也。正陽在下，故「初帥其辭」。息至二當升五，二陽不正，故「修辭立誠」。二本陰位，故「以乾通坤」，乾當居坤初、三、五之位，故「揆其方」也。

The passage from "initial" to "its direction" uses Yu Fan's interpretation. The commentary says "initial, beginning," referring to the line "Initial Nine," where a yang line is at the beginning, hence "below." A properly positioned yang line at the beginning is called "the first line is upright in its words." When yang grows to the second line, it should ascend to the fifth position, but the yang at the second position is not properly positioned, so it needs to "cultivate words and establish sincerity." The second position is originally a yin position, so it says "use Qian to connect Kun." Qian should occupy the first, third, and fifth positions of Kun, hence "determine its direction."

○「其出」至「行也」○此虞義也。日行一度，度有經常，故「有典常」。《曲禮》云者，證易之有常也。今文《尚書》者，伏生《尚書》西伯黎文，今作「格人」，俗儒改「假」為「格」，訛「尒」為「人」，失其義矣。神以知來，故吉凶可知，「網敢知吉」，是無典常也。郭璞《三倉解詁》曰：「苟，誠也。」九二升坤五，故為賢人。聖人幽贊於神明而生蓍，故「神而明之，存乎其人」。信在言前，故「不言而信」。易簡之善配至德，故「存乎德行」。《中庸》云者，證非其人則既濟之功不行也。

The commentary from "its emergence" to "its movement" uses Yu Fan's interpretation. The sun moves one degree per day, and the degrees follow a regular pattern, hence it is said "there is a standard and constant." Citing the "Rules of Etiquette" aims to prove that the Book of Changes has constant principles. The so-called modern text of the Book of Documents refers to the version from Fu Sheng's recitation of the Book of Documents, specifically the passage "the king of Western States subdued Li," which in the current version is written as "grasping people." Common scholars changed "jiǎ" to "ge" and misread "er" as "ren," thus losing the original meaning. Using the divine to know the future, therefore good and bad fortune can be foreseen; but saying "one does not dare to foresee good and bad fortune" implies there is no constant principle. Guo Pu's "Three Granaries Interpretation" says: "Gou is the same as cheng." The second line ascends to the fifth position of the earth trigram, hence it is called the virtuous person. The sage silently assists the divine to produce the yarrow stalks, hence it is said "the mysterious and clear understanding lies entirely in the person." Sincerity precedes words, hence it is said "without relying on words, people can be convinced." The simplicity and straightforwardness of goodness is sufficient to match the highest virtue, hence it is said "it lies in virtue." Citing the "Doctrine of the Mean" aims to prove that if one is not such a person, the efficacy of the "Already Perfect" hexagram cannot be realized.

易之為書也原始要終以為質也。注：質，本也。以乾原始，以坤要終，謂「原始及終，以知死生之說」。「六爻相雜，唯其時物也。」注：陰陽錯居稱雜，時陽則陽，時陰則陰，故「唯其時物」。乾陽物，坤陰物。「其初難知，其上易知，本末也。」注：本末，初上也。初尚微，故難知；爻象動內，吉凶見外，故易知。

The Classic says, "The Book of Changes, when traced back to its beginning and brought to its conclusion, takes this as its fundamental principle." Hui Dong explains, "Quality" is the fundamental principle. Using Qian to trace back to the beginning and using Kun to bring to the conclusion, this is what the Great Treatise, Upper Transmission, says, "Tracing back to the beginning and bringing to the conclusion, thus understanding the principles of life and death." The Classic says, "The six lines are intermingled; only by observing what is present at the time can it be understood." Hui Dong explains: when yin and yang are intermingled and intersect, it is called mingling. When it is the time for yang, it is yang; when it is the time for yin, it is yin. Therefore, it is said, "Only by observing the present thing." Qian is the yang thing, and Kun is the yin thing. The Classic says, "Its first line is difficult to know, while the top line is easy to know; this is the distinction between origin and culmination." Hui Dong explains: origin and culmination refer to the first line and the top line. The first line is still weak, so it is difficult to know; the movement of the line is within the hexagram, while the fortune and misfortune are evident outside the hexagram, so it is easy to know.

「初辭儗之，卒成之終。」注：初帥其辭，儗之而後言，故「初辭儗之」。卦成於上，上為終，故「卒成之終」。「若夫雜物撰德，辯是與非，則非其中爻不備。」注：撰德謂乾。辯，別也。是謂陽非謂陰也。中，正也。乾六爻二四上匪正，坤六爻初三五匪正，故「非其中爻不備」。「道有變動，故曰爻也。」

The text says, "The words of the first line are merely proposals, and only at the end does it achieve its completion." Hui Dong explains: The first line properly expresses its words, first proposing and then speaking out, hence it is said, "The words of the first line are proposals." A hexagram is only completed when it reaches the top line, and the top line represents the end, hence it is said, "It completes its final outcome." The text also says, "When it comes to the complexity of myriad things, the cultivation of virtue, and the distinction between right and wrong, it is only the middle lines that can fully encompass these." Hui Dong explains: "Cultivating virtue" refers to the trigram Qian. "Distinction" means differentiation. "Right" refers to yang, and "wrong" refers to yin. "Middle" means correctness. Among the six lines of Qian, the second, fourth, and top lines are not correct, and among the six lines of Kun, the first, third, and fifth lines are not correct. Hence it is said, "Only the middle lines can be complete." The text also says, "The Dao has changes, hence it is called a line (yao)."

「噫亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。」注：存亡吉凶，所謂要終者也。居，辭也。彖辭，卦辭，卦辭觕舉六爻之義，故「思過半矣」。「二與四同功而異位。」注：乾五為功，二應五，四承五，故同功。二為大夫，四為諸侯，故異位。

The text says, "Alas, if one examines the existence, demise, good fortune, and misfortune, one can know it while sitting; the wise person looks at the hexagram statement, and his thinking is already more than half done." Hui Dong's self-commentary states: "Existence, demise, good fortune, and misfortune are exactly what was mentioned earlier as 'conclusion and completion.' 'Residing' refers to the statement. The 'hexagram statement' is the hexagram statement, which roughly outlines the meaning of the six lines, hence it says 'thinking is already more than half done.' The text also says, 'The second and fourth lines have the same function but different positions.' Hui Dong's self-commentary explains: 'In the Qian hexagram, the fifth line is the position of function; the second line corresponds with the fifth, and the fourth line supports the fifth, so their functions are the same; the second line is the position of a minister, while the fourth line is the position of a feudal lord, hence their positions differ.'"

「其善不同，二多譽，四多懼，近也。」注：乾為善，二正應五故多譽，四近承五故多懼。傳曰：「近而不相得則凶。」「柔之為道，不利遠者，其要無咎，其用柔中也。」注：柔當承剛，故不利遠。傳曰：「困蒙之吝，獨遠實也。」柔中謂六二。

The text says, "Their goodness is not the same. The second line is often praised, while the fourth line often has worries, because it is close to the fifth." Hui Dong explains: The trigram Qian symbolizes goodness, and the second line corresponds directly with the fifth, hence it is often praised; the fourth line is closely adjacent to the fifth, thus often causing worries. The Great Treatise says, "Being close yet not harmonious leads to misfortune." The text also states, "Flexibility as a principle is not suitable for long journeys, for its essence lies in avoiding mistakes, because it uses flexibility and remains centered." Hui Dong explains: Flexibility should serve strength, hence it is not suitable for long journeys. The Great Treatise says, "The hexagram Meng refers to 'the difficulty of being in a state of confusion' because it is isolated from the actual yang." Here, "flexible center" refers to the second line.

「三與五同功而異位。」注：三有佐五之功，故同功。三為三公，五為天子，故異位。「三多凶，五多功，貴賤之等也。」注：三過中，故多凶；功歸於五，故五多功。五貴三賤，爻有等，故云「貴賤之等」。「其柔危，其剛勝邪。」注：謂三勝稱也。

The text says, "The functions of the third and fifth lines are the same but their positions differ." Hui Dong explains: the third line has the merit of assisting the fifth line, hence the same function; the third line represents the position of the Three High Officials, while the fifth line represents the position of the Son of Heaven, hence the difference in their positions. The text also states, "The third line is often dangerous, while the fifth line is often successful, this reflects the difference in rank." Hui Dong explains: the third line has exceeded the central position, hence it is often dangerous; all achievements are attributed to the fifth line, hence the fifth line is often successful. The fifth line is esteemed and the third line is humble, since the positions of the lines have inherent ranks, thus it is said "difference in rank." The text further says, "If it is a yin line, it is dangerous; if it is a yang line, it may be capable." Hui Dong explains: this refers to the yang quality of the third line being sufficient to fulfill its role.

疏。「質本」至「之說」○此虞義也。《廣雅》曰：「素，本也。」質素同義，故云「質本也」。乾元萬物資始，故「以乾原始」；坤用六以大終，故「以坤要終」。「原始及終，以知死生之說」，上繫文。乾知生，坤知死，故「原始及終以知死生之說」，說讀為舍也。

Hui Dong explained in his own notes: the passage from "quality" to "the saying" is based on Yu Fan's interpretation. The "Guangya" says: "Suo is the original." "Zhi" and "suo" have the same meaning, so it says "quality is the original." Qian yuan is the source from which all things begin, so it says "using Qian to begin the origin." Kun uses all six and concludes with the great end, so it says "using Kun to conclude the end." "Originating and concluding, to know the saying of life and death" is the original wording from the "Great Treatise Upper Transmission." Qian governs the knowledge of life, and Kun governs the knowledge of death, so it says "by tracing back the beginning and concluding the end, one understands the saying of life and death." Here, the word "say" is read as "she."

○「陰陽」至「陰物」○此虞義也。六爻陰陽錯居，故云雜。爻之變化有時，故云「時陽則陽，時陰則陰」。「乾陽物坤陰物」，上傳文。○「本末」至「易知」○《大過·彖傳》曰：「棟橈，本末弱也。」謂初上二爻，故知本末謂初上也。天道三微而成著，故初尚微，吉凶未定，故難知也。「爻象動內，吉凶見外」，上傳文。內謂初，外謂上，爻至上而吉凶始見，故易知也。

The commentary on the passage from "yin and yang" to "yin substance" uses Yu Fan's interpretation. The six lines are mixed with yin and yang, hence the term "miscellaneous." Each line has its own time for change, so it says, "when it should be yang, it is yang; when it should be yin, it is yin." "The乾 represents yang substance, and the坤 represents yin substance" is the original wording from the "Great Treatise" of the upper part of the "Commentary on the Judgment." The commentary from "beginning and end" to "easy to know" refers to the "Commentary on the Judgment" of the "Great Overstep" hexagram, which says, "the beam is bent, indicating the beginning and end are both weak," referring specifically to the first and top lines. Therefore, "beginning and end" refers to the first and top lines. The heavenly way requires three layers of subtle changes before becoming evident, so the first line is still weak, and the fortune or misfortune is not yet determined, hence difficult to know. "The image of the line moves internally, and fortune and misfortune appear externally" is also original wording from the "Great Treatise" of the upper part of the "Commentary on the Judgment." "Internal" refers to the first line, and "external" refers to the top line; the line reaches the top position, and fortune and misfortune then begin to appear, hence easy to know.

○「初帥」至「之終」○初稱儗，儗之而後言，儗者未定之辭，故「初辭儗之」。一卦吉凶存亡之義至上而具，故「卦成於上」。上者一卦之終，故「卒成之終」。○「撰德」至「爻也」○此虞義也。承上「六爻相雜」來，雜物即「六爻相雜，唯其時物」是也。乾為德，故「撰德謂乾」。鄭氏曰：「撰，算也。」是非猶善惡，故「是謂陽非謂陰」也。六爻不皆中，故中謂正也。乾六爻二四上失位，故非正；坤六爻初三五失位，故非正。《乾鑿度》曰：「陰陽失位皆為不正。」鄭彼注云「初六陰不正，九二陽不正」是也。

The annotation from "Initial Leader" to "Final Conclusion" states: The first line is called "Yi," meaning it first proposes an idea and then opens up. "Yi" refers to an undetermined statement, hence "the initial statement is provisional." The principles of fortune and misfortune in a hexagram are only fully established at the top line, hence "the hexagram is completed at the top"; the top line is the conclusion of the hexagram, hence "final conclusion." The annotation from "Composing Virtue" to "line" uses Yu Fan's interpretation. It follows from the previous statement "six lines are mixed together," where "miscellaneous things" refers to "six lines are mixed, each according to its time and substance." The trigram Qian symbolizes virtue, hence "composing virtue refers to Qian." Zheng Xuan says: "Composing means calculating." Right and wrong are like good and evil, hence "referring to yang, not yin." Not all six lines are in the center and proper position, so "center" here means "correct." Among the six lines of Qian, the second, fourth, and top lines are out of position, hence not correct; among the six lines of Kun, the first, third, and fifth lines are out of position, hence not correct. The "Commentary on the Changes: The Dryness of the Heaven" says: "If yin and yang are out of position, it is considered incorrect." Zheng Xuan's commentary there says "the first line is yin and thus incorrect, the second line is yang and thus incorrect," which is exactly this meaning.

若然，乾二居坤五，乾四居坤初，乾上居坤三，坤五居乾二，坤初居乾四，坤三居乾上，則六爻得位成兩既濟，天地人之道備，故「非其中則爻辭不備」也。「道有變動故曰爻」，下傳文。

If this is the case, then the second line of Qian goes to the fifth position of Kun, the fourth line of Qian goes to the first position of Kun, and the top line of Qian goes to the third position of Kun. Similarly, the fifth line of Kun goes to the second position of Qian, the first line of Kun goes to the fourth position of Qian, and the third line of Kun goes to the top position of Qian. Thus, all six lines are in proper positions, forming two instances of the hexagram Ji Ji. The trinity of heaven, earth, and humanity is thus complete. Therefore, it is said, "Without the middle lines, the line statements would not be complete." "The Dao has change and movement, hence it is called yao" is the original statement from the lower part of the Great Treatise.

○「存亡」至「半矣」○此申要終之義也。居音基。「居，辭」，鄭、王肅義也。陽為存，陰為亡，乾為吉，坤為凶，乾吉則存，坤凶則亡，知存知亡，故「居可知矣」。「彖辭，卦辭」，馬義也。卦辭觕舉一卦六爻之義，言不一一舉，故云「觕舉」。如屯卦辭「不利有攸往，利建侯」謂初也。

The commentary on the passage from "存亡" to "半矣" explains the meaning of "conclusion and completion." The character "居" is pronounced the same as "基." Interpreting "居" as "辞" is the view of Zheng Xuan and Wang Su. Yang symbolizes existence, Yin symbolizes non-existence, Qian symbolizes good fortune, and Kun symbolizes misfortune; Qian's good fortune signifies existence, and Kun's misfortune signifies non-existence. Therefore, knowing existence and non-existence is expressed as "residence is knowable." Interpreting "彖辞" as "卦辞" is the view of Ma Rong. The "卦辞" roughly outlines the meaning of the six lines in a hexagram without listing them individually, hence "觕举." For example, the "卦辞" of the hexagram "屯" states "Not favorable to go somewhere, favorable to establish a feudal lord," which refers to the first line.

《蒙》卦辭：「匪我求童蒙，童蒙求我」，我謂二，童蒙謂五。「初筮告，再三瀆，瀆則不告」，初筮謂初，再三謂三四。屯重既濟，以初九為一卦之主，故止舉一爻；蒙則兼舉五爻，故云「思過半矣」。他卦卦辭皆放此。

The Hexagram Statement of the "Meng" hexagram says, "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me," where "I" refers to the Nine at the Beginning (initial line) and "the naive and unenlightened" refers to the Six in the Fifth (fifth line). It also says, "The first divination reveals, but if repeated three times, it is regarded as disrespectful, and if disrespectful, it does not reveal," where "first divination" refers to the first line, and "three times" refers to the third and fourth lines. The "Zun" hexagram overlaps and tends toward the "Ji Ji" hexagram, and the entire hexagram takes the Nine at the Beginning as its main line, so the Hexagram Statement only mentions this line. However, the Hexagram Statement of the "Meng" hexagram mentions five lines: the second, fifth, first, third, and fourth, so the Great Treatise says, "One has thought through more than half," meaning that once one understands the彖辞, one has grasped more than half of the meaning of the hexagram. The Hexagram Statements of the other hexagrams can all be interpreted in this way.

○乾五至異位○此下陳二四三五爻之義，亦所謂要終者也。六爻以二五為中和，卦二五兩爻又以五爻為主。乾五為功，故凡言功皆指五。或以二四同在陰位，三五同在陽位，故同功，非易之例也。二為大夫，四為諸侯，乾鑿度文，言二四皆有承五之功而位則異也。

This section explains the text 「Qian (Heaven) five... different positions」. It elaborates on the meanings of the second, fourth, third, and fifth lines, which is what the Great Treatise refers to as 「to consider the conclusion」—looking back at each line from the final outcome, particularly the fifth line. Among the six lines, the second and fifth lines are considered the positions of balance and harmony, and between these two, the fifth line holds primary importance. In the Qian hexagram, the fifth line is where 「achievement」 is located, so whenever 「achievement」 is mentioned, it refers to the fifth line. Some people say that the second and fourth lines are in the same yin position, and the third and fifth lines are in the same yang position, so they are called 「same achievement」. However, this is not the original meaning of the Book of Changes. The second line corresponds to the position of a minister, and the fourth line corresponds to the position of a prince, according to the text of the Qian Zuo Du. The phrase 「same achievement but different positions」 means that both the second and fourth lines have the function of supporting the ninth line five, but their positions differ in rank.

○乾為至則凶○乾為善，亦謂五也。二四皆承五，二居中而應五，故多譽；四不中而近五，故多懼。凡卦相比而不相害則吉，近而不相得則凶，故引下傳以為證也。○柔當至六二○此申二多譽之義。柔利承陽，遠則不利，蒙六四之吝遠於陽也。二遠於五，所以多譽而無咎者，以其用柔居中而應五也。其要者亦要終之義也。

This section of the commentary states, "Qian represents... then it is凶 (unfavorable)." Qian represents good, and this "good" also refers to the fifth line. The second and fourth lines both are above the fifth line: the second line is in the center of the lower trigram and corresponds with the fifth line, hence "many praises"; the fourth line is not in the central position, but only closely adjacent to the fifth line, hence "many fears." Generally, if two lines are close to each other without interfering with each other, it is favorable; if they are adjacent but do not harmonize, it is unfavorable. Therefore, Hui Dong cites the passage from the lower part of the Great Treatise to confirm this. The following section of the commentary, "Yin in the proper place... six two," explains further the reason for the second line's "many praises." Yin and flexibility serving Yang and strength is advantageous; being too far from Yang is not advantageous. The sixth line of the Meng hexagram has "difficulty" because it is far from the Yang line. Although the second line is somewhat distant from the fifth line, it still receives many praises without causing mistakes, because it is flexible and in the center and corresponds with the fifth line. The term "its essence" refers to "to conclude," meaning to argue based on the final outcome.

○三有至異位○功者五之功而三佐之，故同功。三為三公，五為天子，亦乾鑿度文。○三過至之等○揚雄論乾六爻之義云：「過中則惕。」三過中，故多凶也。六爻之功皆歸於五，故五多功。易之例陽貴陰賤，今三陽而稱賤者，三多凶，陽吉陰凶，故謂之賤。且三對五言不得雲貴。

This section of the commentary explains "three have... different positions." The term "merit" originally refers to the achievements of the fifth line, which are supported and completed by the third line, so the third and fifth lines are said to "share the same merit." The position of the third line corresponds to the Three Dukes, while the position of the fifth line corresponds to the Son of Heaven, as stated in the original text of the "Qian Zao Du." In the following section of the commentary, "three overstep... etc." Yang Xiong discusses the meaning of the six lines in the Qian hexagram, saying, "Once one has passed the center, one should be cautious." The third line has already passed the center of the lower trigram, hence it "incurs many misfortunes." The achievements of the six lines ultimately belong to the fifth line, hence it is said that "the fifth line has many merits." The general principle of the Book of Changes is that yang lines are esteemed and yin lines are considered lowly. Now, the third line is clearly a yang line yet is called "lowly," because the third line incurs many misfortunes. Yang is associated with good fortune and yin with bad fortune; thus, many misfortunes bring it close to yin, hence it is called lowly. Moreover, the third line is discussed in contrast to the fifth line, so it naturally cannot be considered esteemed.

繫上云：「卑高以陳，貴賤位矣。」又云：「列貴賤者存乎位。」又云：「崇高莫大乎富貴。」貴皆謂五，故五在，三不得言貴也。若據陰爻亦得言貴，屯初九傳云「以貴下賤，大得民」是也。若爻不善亦不得言貴，頤初九傳云「觀我朵頤，亦不足貴」是也。爻有等，下傳文。乾為善，三多凶，故不言其善也。

The Great Treatise on the Upper Transmission says, "The low and high are arranged, and the positions of nobility and humility are established," and also says, "The distinction of nobility and humility depends on position," and further says, "No status is higher than wealth and honor." In these passages, the term "nobility" refers to the fifth line. Since the fifth line is at the top, the third line cannot be called noble. If we take a yao of yin as a reference, a yao of yang can also be called noble. The statement in the Image Commentary of the first line of the Zun hexagram, "Using nobility to humble the lowly, one gains the support of the people," uses the term in this way. If the yao itself is not virtuous, it cannot be called noble. The statement in the Image Commentary of the first line of the Yi hexagram, "Observing my delicious morsel, it is not worth being noble," uses the term in this way. The phrase "yao have different levels" comes from the Great Treatise on the Lower Transmission. The Qian hexagram represents virtue, but the third line often has misfortune, so the Great Treatise only mentions its frequent misfortune and does not speak of its virtue.

○謂三勝稱也○下傳云「其辭危」，虞彼注云「危謂三」，故知其柔其剛皆謂三也。勝稱同物，故云勝稱也。上云「非其中爻不備」，故此傳論二爻之義云「其要無咎，其用柔中也」，論三爻之義云「其柔危，其剛勝邪」，以陽居陽故稱也。

This section of the commentary from "Wu Fan" states "the third line" to "胜任, meaning to be adequate." The "Xici Xia Zhuan" says "its words are dangerous," and Yu Fan explains in his commentary that "dangerous refers to the third line." From this, we know that the phrases "its softness" and "its firmness" both refer to the third line. "Win" and "adequate" are words of the same category, with meanings that are mutually explanatory, so the commentary says "win, meaning to be adequate" — that is, to be capable or to be in harmony. Earlier it was mentioned that "without the middle line, the meaning of the hexagram is not complete." The middle line is not taken to be any of the lines from second to fifth, and if so, the meaning of the hexagram would be incomplete. Therefore, when discussing the meaning of the second line in this transmission, it says "its essence brings no blame, its use is soft and moderate," and when discussing the meaning of the third line, it says "its softness is dangerous, its firmness is strong." The third line, with a yang line in a yang position, is firm and in the correct place, so it is said to be "strong," meaning it is sufficient and capable.

易之為書也廣大悉備。注：有天地人之道，故悉備。「以言乎天地之間則備矣。」有天道焉，有人道焉，有地道焉。注：道謂陰陽剛柔仁義之道，所謂性命之理也。兼三才而兩之故六。注：參天兩地為六畫，故六也。六者非它也，三才之道也。注：六爻之動，三極之道，故三才之道也。

The text says: The Book of Changes is vast and comprehensive. Hui Dong's commentary explains: It includes the ways of Heaven, Earth, and humanity, hence it is said to be "complete." The passage in the Upper Great Treatise says "when speaking of the space between Heaven and Earth, it is complete," which means exactly this. The text then says: It contains the ways of Heaven, humanity, and Earth. Hui Dong's commentary explains: Here, "ways" refer to the three pairs of principles: Yin and Yang, softness and strength, and benevolence and righteousness. These are the "principles of life and nature" mentioned in the "Commentary on the Hexagrams." The text says: It combines the three elements, and each element is represented by two lines, thus forming six lines. Hui Dong's commentary explains: Heaven is taken as three, Earth as two, and they combine to form six lines. Hence, it is six. The text says: These six lines are not anything else but the ways of the three elements. Hui Dong's commentary explains: The Upper Great Treatise says "the movement of the six lines is the principles of the three extremes," hence the six lines are the ways of the three elements.

道有變動故曰爻。注：爻也者，效天下之動者也。爻有等故曰物。注：聖人有以見天下之動而觀其會通以行其等禮，故爻有等；乾陽物，坤陰物，故為物。物相雜故曰文。注：純乾純坤之時未有文章，陽物入坤，陰物入乾，更相雜成六十四卦，乃有文章，故曰文。文不當故吉凶生焉。注：不當謂不當位，當則生吉，不當則生凶，故吉凶生也。

The text says: "The Dao has changes and movements, so it is called 'yao'." Commentary: "Yao" refers to something that imitates the changes and movements of all things under heaven. The text says: "Yao has ranks, so it is called 'wu'." Commentary: The sage observed the changes in the world, examined where they connect and communicate, and based on this, implemented a system of ritual with distinctions, hence yao has ranks; Qian is the yang wu, Kun is the yin wu, so it is called "wu." The text says: "Wu categories are intermingled, so it is called 'wen'." Commentary: When it is pure Qian or pure Kun, there is no display of patterns; when the yang wu enters Kun and the yin wu enters Qian, they intermingle and generate the sixty-four hexagrams, thus producing patterns, so it is called "wen." The text says: "Patterns are intermingled, and the positions of yao have proper and improper ones, and thus good and bad fortune arise." Commentary: "Improper" refers to yao not being in the proper position; when yao is in the proper position, good fortune arises; when it is not, bad fortune arises, and thus good and bad fortune are generated.

疏。有天至備矣○繫上曰「夫易廣矣大矣」，荀彼注云：「以陰易陽謂之廣，以陽易陰謂之大。」下云「以言乎天地之間則備矣」。天，天道也；地，地道也；天地之間，人道也。大衍之數備三才，故廣大悉備也。○道謂至理也○說卦曰：「立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。」六者原本於性命，故云性命之理。下云「兼三才而兩之」，是順性命之理也。

This is a commentary. First, I will explain the annotation "There is heaven... complete." The "Great Treatise" of the Upper Classic says, "The Book of Changes is vast and great." Xun Shuang's annotation there says, "Replacing yin with yang is called vast, and replacing yang with yin is called great." The following text says, "Speaking of the space between heaven and earth, it is complete." "Heaven" refers to the way of heaven, "earth" refers to the way of earth, and the way between heaven and earth refers to the way of human beings. The large derivation method of divination has already included the three principles, so it is said "vast and great, fully complete." Next, I will explain the annotation "the way refers to... reason." The "Commentary on the Hexagrams" says, "Establishing the way of heaven is called yin and yang, establishing the way of earth is called softness and strength, establishing the way of human beings is called benevolence and righteousness." Yin and yang, softness and strength, benevolence and righteousness are all rooted in nature and destiny, so they are called "the reason of nature and destiny." The following text says, "Combining the three principles and dividing them into two," which is exactly following the reason of nature and destiny to establish the hexagrams.

○參天至六也○說卦云：「兼三才而兩之，故易六畫而成卦。」虞彼注云：「謂參天兩地，乾坤各三爻而成六畫之數也。」○六爻至道也○「六爻之動，三極之道」，上繫文。三極謂天地人，即三才，故云三才之道也。○爻也至者也○道即三才之道。「爻也者，效天下之動者也」，上傳文。虞彼注云：「動，變也。謂兩三才為六畫，則發揮於剛柔而生爻也。」

The commentary on the section "参天……六也" says: The "Sayings of the Guan" states: "Combining the three elements and dividing them into two, thus the Book of Changes has six lines to form a hexagram." Yu Fan explains there: "What is meant by 'participating in heaven and dividing into two' is that the trigrams of Heaven and Earth each have three lines, and together they form the number of six lines." Following this, the commentary on the section "六爻……道也" says: "Six lines in motion represent the three ultimate principles." This phrase comes from the "Great Treatise on the Transmission of the Hexagrams," where "three ultimate principles" refer to heaven, earth, and humanity, that is, the three elements. Therefore, six lines represent the principles of the three elements. Then the commentary on the section "爻也……者也" says: Here, "principle" refers to the principles of the three elements. "A line is something that reflects the movement of the world" comes from the "Great Treatise on the Transmission of the Hexagrams." Yu Fan explains there: "Movement means change. Dividing the three elements into two lines each to form six lines, thus generating lines through the interaction of firm and yielding."

○聖人至為物○「聖人有以見天下之動而觀其會通以行其等禮」，上繫文。道有變動，故曰爻。乾坤交而通，故觀其會通以行其等禮。禮之有降殺，本於爻之有等級，故曰等禮。「乾陽物，坤陰物」，上傳文，言爻之陰陽自乾坤來也。

The passage "Saints... for things" states, "The sage has insight into the movement of the world and observes its convergence and communication in order to carry out ceremonial rites." This comes from the Upper Transmission of the Great Treatise. The Dao has change and movement, hence it is called a yao. Only after the union of Qian and Kun does communication become possible, so observing the points of convergence and communication, one can proceed to implement differentiated rites. The reason why rites have distinctions of elevation and reduction, thickness and thinness, lies in the fact that yao have different levels of hierarchy, hence it is called "equal rites." "Qian represents yang substance, and Kun represents yin substance" comes from the Lower Transmission of the Great Treatise, meaning that the yao's yin and yang attributes originate from Qian and Kun.

○純乾至曰文○此虞義也。純乾純坤謂乾坤各三爻也，其時未有文章，鄭語曰「物一無文」是也。乾坤交通，故陽物入坤，陰物入乾而成六子，八卦更相錯而成六十四卦，柔文剛，剛文柔，如五色相雜而成文章，故曰文也。○不當至生也○陽居陰、陰居陽為不當位。乾鑿度曰：「陽失位為庸人，陰失位為小人也。」「吉凶者，言乎其得失也」，故得位則生吉，失位則生凶。

The passage "pure Qian... called Wen" uses Yu Fan's interpretation. Pure Qian and pure Kun refer to the essential nature of Qian and Kun each consisting of only three lines; at that time there was no ornamentation. The statement "a single thing has no pattern" from Guoyu · Zhengyu expresses the same idea. When Qian and Kun interact and connect, the yang element enters Kun and the yin element enters Qian, thus producing the six sons Zhen, Kan, Gen, Xun, Li, and Dui. The eight trigrams then intermingle to form the sixty-four hexagrams. Softness adorns firmness, and firmness adorns softness, just as five colors intermingle to form patterns, hence it is called "Wen." The following passage "not appropriate... birth" refers to when a yang line is in a yin place or a yin line is in a yang place, which is called "inappropriate position." The Qianzao Du says: "A yang line in an inappropriate position is a common person, and a yin line in an inappropriate position is a petty person." The Xici also says "Good and bad are about gain and loss," so being in the appropriate position produces good, and being in an inappropriate position produces bad.

易之興也其當殷之末世周之盛德邪，當文王與紂之事邪。注：謂文王書易六爻之辭也。末世乾上，盛德乾三也。是故其辭危。注：危謂乾三「夕惕若夤，厲無咎」，故辭危也。危者使平。注：平謂三，天地際故平。文王則庖犧，合德乾五，故危者使平也。易者使傾。注：乾為易，傾謂上，乾盈動傾，故使傾，謂紂也。其道甚大，百物不廢。注：大謂乾道，乾三爻三十六物，略其奇五故百物，反覆不衰，故不廢也。

The classic text says: The rise of the Book of Changes probably occurred during the late Shang dynasty and the flourishing era of the Zhou dynasty? It was during the time of King Wen and King Zhou? Hui Dong's self-commentary says: This refers to King Wen completing the line statements of the six lines in the Book of Changes. "Late era" takes its image from the top line of the Qian trigram, "flourishing virtue" takes its image from the third line of the Qian trigram. The classic text says: Therefore its statements are full of anxiety and danger. Self-commentary: "Danger" refers to the third line of the Qian trigram, "In the evening, being cautious as if on the edge of a precipice, danger without blame," so it is called dangerous. The classic text says: A person who is anxious and cautious can transform danger into peace. Self-commentary: "Peace" refers to the third line, which is located at the boundary between heaven and earth, thus being called peace; King Wen followed the example of Paoxi, his virtue harmonizing with the fifth line of the Qian trigram, so he could transform danger into peace. The classic text says: A person who is careless and negligent will bring about his own downfall. Self-commentary: The Qian trigram is easy and simple, thus Qian is called "Change." "Downfall" refers to the top line, the way of Qian is full, and when it moves, it overflows and falls, thus causing downfall, which refers to King Zhou. The classic text says: Its principles are extremely vast, encompassing all things without any being discarded. Self-commentary: "Vast" refers to the way of Qian; one line of Qian corresponds to the number of thirty-six things, omitting the remainder, thus saying "a hundred things"; the way of Qian is continuous without exhaustion, thus saying "not discarded."

懼以終始，其要無咎，此之謂易之道也。注：乾稱易道。「知至至之，可與幾也」，故懼以始；「知終終之，可與存義也」，故懼以終；終日乾乾故無咎。危者使平，易者使傾，惡盈福嗛，故易之道者也。

The text says: From beginning to end, one should always maintain vigilance and caution, and the key lies in avoiding mistakes, which is called the principle of the Book of Changes. Self-commentary: The Qian trigram is what is referred to as the "way of the Changes." The Wenyan says, "Knowing the ultimate and reaching it, one can be in tune with the subtle," which refers to being cautious at the beginning; it also says, "Knowing the end and reaching it, one can uphold righteousness," which refers to being cautious at the end. By being diligent and tireless all day, one will not suffer misfortune. Those who are anxious and in danger can turn to peace, while those who are careless and arrogant will ultimately fall. Heaven's way detests excess and bestows blessings upon humility, which is the principle explained in the Book of Changes.

疏。謂文至三也○此虞義也。大道之行，天下為公，選賢與能，故庖犧作易，創二五升降之法，以天德居天位。夏商以後，大道既隱，天下為家，大人世及以為禮。至殷之末世，紂為無道，故文王演易，昌明大道，書易六爻之辭而明吉凶悔吝，易道廢而復興。屯之六三「君子以經論」，是文王演易文致太平之事，故曰「易之興也，其當殷之末世周之盛德邪，當文王與紂之事邪」。上九「忼龍有悔」，故末世。乾上謂紂也。陽成於三，九三「終日乾乾，夕惕若夤」，窮神知化德之盛，故盛德乾三也。

This is a commentary. First, it explains the annotation "meaning that Wen... three" by using Yu Fan's interpretation. In ancient times, when the great way was in practice, the world belonged to all, and capable people were recommended. Therefore, Paoxi created the Book of Changes, establishing the method of the two five rising and falling, allowing those with Heavenly Virtue to hold the position of Son of Heaven. After the Xia and Shang dynasties, the great way was hidden, and the world became private property of a family, with the ruler passing the throne to his son as a ritual. By the end of the Shang dynasty, King Zhou was tyrannical and unjust, so King Wen developed the Way of the Book of Changes, promoting the great way of the former kings, and composed the line statements for the six lines to clarify fortune, misfortune, regret, and hardship, thus reviving the Way of the Book of Changes. The line statement of the third line in the Zun hexagram, "the gentleman is skilled in planning and organizing," is exactly the act of King Wen developing the Book of Changes and using cultural virtue to achieve peace and prosperity. Therefore, it is said, "the rise of the Book of Changes was during the late Shang dynasty and the flourishing virtue of the Zhou dynasty, during the affairs of King Wen and King Zhou." The line statement of the top line in the Qian hexagram, "the dragon is restless and has regret," is used to represent the end of the dynasty. The top line of Qian refers to King Zhou. Yang energy is perfected at three, and the line statement of nine three, "all day long diligent and cautious, as if afraid of danger in the evening," thoroughly explores the profound and understands the workings of creation, which is the peak of virtue, so "great virtue" is symbolized by the nine three of Qian.

○危謂至危也○此虞義也。承上「周之盛德」，故知危謂乾三。三多凶，「夕惕若夤，厲無咎」，乾九三爻辭。文言云「雖危無咎」，故辭危也。○平謂至平也○泰九三爻辭曰「無平不陂」，虞彼注云「平謂三」，傳曰「天地際也」，三處天地之會，故平也。虞上繫注云「文王則庖犧」，亦與天地合德，庖犧德合乾五，文王則之，故德亦合乾五，幽而演易文致太平，故危者使平也。

The section of the commentary stating "danger refers to... danger" uses Yu Fan's interpretation. Following the previous reference to "the flourishing virtue of the Zhou dynasty," the term "danger" refers to the third line of the Qian hexagram. The third line is often associated with misfortune, and the line statement for Qian's third line says "being vigilant in the evening, though dangerous, there is no blame." The "Wenyan" explains "though dangerous, there is no blame," hence it is called "dangerous words." The following section of the commentary stating "level refers to... level" refers to the line statement of the Tai hexagram's third line, which says "there is no level without slope." Yu Fan explains that "level refers to the third line." The "Image Commentary" says "the meeting point of heaven and earth," meaning the third line is exactly at the point where heaven and earth meet, hence it is called "level." Yu Fan's commentary on the "Great Treatise" of the "Transmission" says "King Wen learned from Paoxi," who harmonized with heaven and earth; King Wen learned from others, hence his virtue also harmonized with the fifth line of Qian. King Wen, although imprisoned, elaborated on the Way of the "I Ching," using his moral virtue to bring about peace, hence those who face danger can transform it into peace.

○乾為至紂也○乾以易知，故乾為易。承殷之末世言，故傾謂上。上九「忼龍」盈不可久，故乾盈動傾。紂無道滅亡，故易者使傾也。○大謂至廢也○此虞義也。陽稱大，乾道變化，故大謂乾道。乾陽爻九，四九三十六，三爻一百八，略其奇數，故百物。乾純粹精，故為物也。終日乾乾反復道，故反覆不衰，是不廢之義也。

The commentary on the section "Qian represents... Zhou" explains that Qian is associated with "Easy" because it is characterized by simplicity and knowledge. This passage discusses the end of the Shang dynasty, so "tilting" refers to the top line. The top line "Kang Long" indicates a state of fullness that cannot last, so when the Qian trigram is full, it moves and tilts. King Zhou was unjust and eventually perished, hence the saying that those who are arrogant are brought down. The following commentary on "Great refers to... decline" uses Yu Fan's interpretation. Yang is called "Great," and the Qian trigram's continuous transformation signifies "Great." The yang lines of Qian, using the number nine, total thirty-six for one line; three lines together make one hundred and eight, omitting the remainder, hence called "hundred things." Qian is pure and refined, so it is called "thing." Being diligent all day and repeatedly following the path leads to continuous effort without exhaustion, which is the meaning of "not declining."

○乾稱至者也○此虞義也。乾為易為道，故乾稱易道。「知至至之」，至謂初；「知終終之」，終謂上，此文言傳釋九三義也。九三知始知終，雖危無咎，與此傳「懼以終始，其要無咎」同義，故引以為證。天道福謙，故危者使平；地道變盈，人道惡盈，故易者使傾。謙自乾來，上九降三，乾為易道，故易之道者也。

The passage "Qian is called... " is explained according to Yu Fan's interpretation. Qian is both "Easy" and "Dao," so it is said that Qian refers to "Easy Dao." The "to the utmost" in "knowing to the utmost and reaching it" refers to the first line, while "to the end" in "knowing to the end and reaching it" refers to the top line. This is how the "Wenyan Transmission" explains the line Nine in the Third. Nine in the Third knows both the beginning and the end, and though in a dangerous situation, does not result in blame, which is the same meaning as what is said in the "Great Treatise" about "fearing from beginning to end, but the key is to have no blame." Heaven's Dao bestows blessings upon humility, so those in worry and danger can turn it into peace; Earth's Dao changes when full, while human Dao hates fullness, so those who are arrogant will be overturned. The "Qian" hexagram comes from Qian, with the top Nine descending to the third position. Since Qian is the "Easy Dao," this is the principle of the "Book of Changes."

夫乾天下之至健也，德行恆易以知險。注：險謂坎也。謂乾二五之坤成坎離，日月麗天，天險不可升，故知險者也。夫坤天下之至順也，德行恆簡以知阻。注：阻，險阻也。謂坤二五之乾，艮為山陵，坎為水，巽高兌下，地險山川丘陵，故以知阻也。能說諸心，能揅諸侯之慮。注：乾五之坤坎為心，兌為說，故能說諸心。坎心為慮，乾初之坤為震，震為諸侯，故能揅諸侯之慮。

The text says: Qian is the most strong and vigorous in the world, its virtue is always gentle and capable of penetrating dangers. Hui Dong's commentary: "Danger" refers to the Kan hexagram. The second and fifth lines of Qian go into Kun to form Kan and Li. The sun and moon hang in the sky, the danger of the heavens is great and difficult to climb, thus it can penetrate dangers. The text says: Kun is the most gentle and yielding in the world, its virtue is always simple and capable of penetrating obstructions. Commentary: "Obstruction" is the same as "danger." The second and fifth lines of Kun go into Qian, the mutual hexagram forms Gen (mountain), Kan (water), and Xun (wind), with Dui (lake) as the lower part, which matches the image of "earthly danger with mountains, rivers, and hills," thus it can penetrate obstructions. The text says: It can make people pleased and obedient, and examine the thoughts of the feudal lords. Commentary: The fifth line of Qian goes into Kun to form Kan, which represents the heart, and Dui, which represents joy, thus it can please and win over people's hearts; the heart represented by Kan is the thought, and the first line of Qian going into Kun forms Zhen, which represents the feudal lords, thus it can examine the thoughts of the feudal lords.

定天下之吉凶，成天下之娓娓者。注：謂乾二五之坤成離日坎月，則八卦象具，八卦定吉凶，故能定天下之吉凶。娓娓者，陰陽之微，月生震初，故成天下之娓娓者。是故變化云為，吉事有詳。注：詳，善也，吉之先見者也。陽出變化云為吉事為詳，謂復初乾元者也。象事知器，占事知來。注：象事謂坤，坤為器，乾五之坤成象，故象事知器。占事謂乾以知來，乾五動成離則翫其占，故知來。

The text says: It can determine the fortune and misfortune of the world, and accomplish the ceaseless endeavors of the world. Commentary: The second and fifth lines of Qian move to Kun to form Li (Fire) and Kan (Water), thus completing the images of the Eight Trigrams; the Eight Trigrams are sufficient to determine fortune and misfortune, hence it can determine the fortune and misfortune of the world. "Wenwen" refers to the subtle signs at the beginning of the movement of yin and yang. The moonlight first appears in the first line of Zhen, hence it can accomplish the wenwen of the world. The text says: Therefore, in the moment of change and action, auspicious events have prior omens. Commentary: "Xiang" means good, it is the prior omen of auspiciousness. When yang energy emerges, it brings about change and manifests as action, and auspicious events become omens, referring to the first line of the Fu hexagram, which is the vital energy of Qian. The text says: Observing the images in relation to events to understand the use of tools, and inquiring about events to know the future. Commentary: "Xiangshi" refers to Kun, as Kun represents tools, and when the fifth line of Qian moves to Kun, the image is formed, hence by observing the images in relation to events, one can understand the use of tools; "Zhan Shi" refers to Qian's ability to know the future, as when the fifth line of Qian moves, it forms Li, and one can then contemplate its divinatory text, hence one can know the future.

天地設位，聖人成能。注：天尊五，地卑二，故設位。乾為聖人，能說諸心，能揅諸侯之慮，故成能也。人謀鬼謀，百姓與能。注：乾為人，坤為鬼，乾二五之坤坎為謀，乾為百，坤為姓，故人謀鬼謀，百姓與能。

The text says: Heaven and Earth established the positions of respect and humility, and the sage fulfilled their functions. Commentary: Heaven is exalted at the number five, Earth is humble at the number two, so it is said "established positions." Qian represents the sage, who can make people pleased and obedient, and can investigate the thoughts of the feudal lords, so it is said "fulfilled functions." The text says: humans plan, ghosts and spirits plan, and the people also participate in their ability. Commentary: Qian represents humans, Kun represents ghosts, Qian at two and five moves to Kun, Kan represents planning, Qian represents hundred, Kun represents people, so it is said humans plan, ghosts and spirits plan, and the people participate in their ability.

疏。險謂至者也○此虞義也。坎為險，故云險謂坎也。乾二五之坤成坎，乾二五變之坤成離，故云乾二五之坤成坎離。坎月離日，故日月麗天。論語曰：「仲尼日月也，無得而踰焉。」又云：「夫子之不可及也，猶天之不可階而升也。」故云天險不可升也，是知險之義也。「天險不可升也」，坎彖傳文。

This is a commentary. First, it explains the annotation "danger refers to...". The explanation used here is based on Yu Fan's interpretation. Kan represents danger, so it says "danger refers to Kan". The second and fifth lines of Qian go to Kun to form Kan, and the second and fifth lines of Qian change to go to Kun to form Li. Therefore, it says that the second and fifth lines of Qian going to Kun form Kan and Li. Kan represents the moon, and Li represents the sun, so the sun and moon hang in the sky. The Analects records Zigong's words: "Master Zengni is the sun and moon; no one can surpass him." It also says: "The master's unattainability is like the sky's inability to be climbed step by step." Therefore, the sky's danger cannot be climbed, which is precisely the meaning of "knowing danger." The phrase "the sky's danger cannot be climbed" comes from the Commentary on the Judgment of the Kan hexagram.

○阻險至阻也○此虞義也。坤二五之乾成離，坤二五動之乾成坎，互體艮為山陵，坎為水，巽為高，澤動而下，故兌為下。坤為地。「地險山川丘陵」亦坎彖傳文。「地險山川丘陵」，地險而阻，故知阻者也。○乾五至之慮○此虞義也。兌媵口說，說從坎心，說之深也。震初獨行，不與聖人同憂，揅慮從震，揅之微也。能說諸心，故能定天下之吉凶；能揅諸侯之慮，故能成天下之娓娓，所謂聖人成能也。

The passage from the commentary "Zu Zheng Zhu Wen" from "Zu" to "Zu Ye" uses Yu Fan's interpretation. The second and fifth lines of the hexagram Kun move to the hexagram Qian to form Li, and the second and fifth lines of Kun move to Qian to form Kan. The mutual elements include Gen representing mountains, Kan representing water, and Xun representing high places. The marsh moves downward, so Dui represents the lower part. Kun represents the earth. "The earth is dangerous with mountains, rivers, hills and ridges" is also a phrase from the "Commentary on the Judgment" of the hexagram Kan. Since it is called "the earth is dangerous with mountains, rivers, hills and ridges," the terrain is rugged and full of obstructions, so it can clearly understand the blockages. The following passage from the commentary "Qian Wu... Zhi Lu" also uses Yu Fan's interpretation. Dui governs speech and discourse, and joy arises from Kan's heart, indicating deep joy; Zhen's initial line has a single yang line moving alone, not sharing the worries of the sage, and the subtle thinking and consideration are taken as the image of Zhen. This can make people pleased and convinced, thus being able to judge the fortune and misfortune of the world; it can examine the thoughts of the feudal lords, thus achieving the great and tireless endeavors of the world, which is what is called "the sage's accomplishment."

○謂乾至娓者○此虞荀義也。乾二五之坤，坤二五之乾，成離日坎月，互有艮巽，故八卦象具。陽息則吉，陰消則凶，故八卦定吉凶。娓微同物，故云娓娓者陰陽之微。三日月出震，故月生震初。上傳云「定天下之吉凶，成天下之娓娓者，莫善乎蓍龜」是也。知險知阻，其以此耳。

The passage discusses the interpretation of the section "speaking of Qian...娓" by combining the views of Yu Fan and Xun Shuang. When the second and fifth lines of Qian move to Kun, and the second and fifth lines of Kun move to Qian, the trigrams Li (Fire) and Kan (Water) are formed, representing the sun and moon respectively. The interacting trigrams also include Gen (Mountain) and Xun (Wind), thus completing all eight trigrams. When yang energy grows, it is auspicious; when yin energy declines, it is inauspicious. Therefore, the eight trigrams can determine auspicious and inauspicious outcomes. The characters "娓" and "微" are similar and have related meanings, so "娓娓" refers to the subtle signs of the initial movement of yin and yang. The moon's light appears three days after its emergence in the direction of Zhen (Thunder), so the moon is said to originate from Zhen. The "Great Treatise" states, "Determining the auspicious and inauspicious of the world, and forming the subtle signs of yin and yang, nothing is better than the tortoise shell and yarrow stalks." This is precisely the meaning intended. The concept of knowing danger and obstacles is based on this principle only.

○詳善至者也○此虞義也。乾初為善，故云詳善也。吉之先見者，故吉事有詳。陽出變化云為成復初，初為元，元亦善也，故復初乾元者也。○象事至知來○此虞義也。坤為事為器，乾五之坤成坎月離日，日月為象，故象事知器。乾神知來，乾五動之坤成離，以離目翫其占，極數知來之謂占，故占事知來也。

The commentary from "Xiangshi" to "zhe ye" section uses Yu Fan's interpretation. The beginning of Qian represents "goodness," so it says "detailed is good." It is a favorable omen preceding good fortune, so it says good fortune has auspicious signs beforehand. Yang energy emerges and causes change, manifesting as words and deeds, forming the initial line of the hexagram "Fu." The initial line is "Yuan," and "Yuan" is also "goodness," so this refers to the initial Qian Yuan energy of the hexagram "Fu." The following commentary from "Xiangshi... zhi lai" section also uses Yu Fan's interpretation. K'un represents affairs and objects, while Qian's fifth line moves to K'un to form Kan (water), and the sun and moon are the images, so by the image of affairs one can know the use of objects. Qian's divine subtlety allows it to foresee the future; Qian's fifth line moves to K'un to form Li (fire), using the eye of Li to examine its divination text. The "Great Treatise" says "to know the future through the extremes of numbers is called divination," so by divination of affairs one can know the future.

○天尊至能也○此虞義也。天尊五謂乾五，地卑二謂坤二，列貴賤者存乎位，故設位。乾五為聖人謂庖犧也。說心揅慮，唯聖者能之，故成能也。○乾為至與能○此虞義也。人謀謂謀及乃心也，鬼謀謂謀及卜筮也，百姓謂謀及卿士也。朱仰之以百姓為謀及庶人，非也。聖人成能，故百姓與能也。

The section of the commentary "Heavenly尊... ability" uses Yu Fan's interpretation. "Heavenly尊 five" refers to the fifth trigram Qian, and "Earthly卑 two" refers to the second trigram Kun. The Great Treatise says "the distinction of honor and humility depends on position," so it is called "setting up positions." The fifth trigram Qian represents the sage, referring to Fuxi. Only sages can make people pleased and examine the thoughts of many, hence it is said "accomplishing ability." The following section of the commentary "Qian represents... and ability" also uses Yu Fan's interpretation. "Human planning" refers to the "Planning by heart" mentioned in the Hongfan, "Spirit planning" refers to consulting divination, and "common people" refers to consulting officials. Zhu Yangzhi's interpretation of "common people" as referring to commoners is incorrect. The sage accomplishes his function, so the common people are also included.

八卦以象告。注：在天成象，乾二五之坤則八卦象成，兌口震言，故以象告也。爻彖以情言。注：聖人之情見乎辭，故爻彖以情言，震為言。剛柔雜居而吉凶可見矣。注：乾二之坤成坎，坤五之乾成離，故剛柔雜居，艮為居。離有巽兌，坎有震艮，八卦體備，故吉凶可見也。變動以利言。注：乾變之坤成震，乾為利，變而通之以盡利，震為言，故變動以利言。吉凶以情遷。注：乾吉坤凶，六爻發揮，旁通情也，故以情遷。

The classic text says: The eight trigrams use their symbolic images to inform people. Hui Dong's self-commentary says: The images arise in heaven, when Qian (Heaven) moves to the second and fifth positions and combines with Kun (Earth), the image of the eight trigrams is formed; Dui (Lake) represents the mouth, Zhen (Thunder) represents speech, so they can use their images to inform. The classic text says: The line statements and the彖 statements express things through their actual situations. Self-commentary says: The intentions of the sage are expressed in words, so the line and彖 statements speak in terms of actual situations; Zhen (Thunder) represents speech. The classic text says: When yin and yang are intermingled and placed together, the fortune and misfortune can be seen. Self-commentary says: When Qian (Heaven) moves to the second position and combines with Kun (Earth) to form Kan (Water), and when Kun (Earth) moves to the fifth position and combines with Qian (Heaven) to form Li (Fire), thus yin and yang are intermingled and placed together; Gen (Mountain) represents dwelling. Within the body of Li (Fire) there are Xun (Wind) and Dui (Lake), and within the body of Kan (Water) there are Zhen (Thunder) and Gen (Mountain), so the bodies of the eight trigrams are complete, thus fortune and misfortune can be seen. The classic text says: Change leads to benefit and harm. Self-commentary says: When Qian (Heaven) changes and moves to Kun (Earth) to form Zhen (Thunder), Qian (Heaven) represents benefit, and change and flexibility are precisely for the sake of benefiting; Zhen (Thunder) represents speech, so change is spoken of in terms of benefit. The classic text says: Fortune and misfortune change according to actual situations. Self-commentary says: Qian (Heaven) represents fortune, Kun (Earth) represents misfortune, and the six lines are developed and change, connecting with the opposite trigrams to reveal their situations, so fortune and misfortune change according to situations.

是故惡相攻而吉凶生。注：攻，摩也。乾為愛，坤為惡，謂剛柔相摩，以愛攻惡生吉，以惡攻愛生凶，故吉凶生。遠近相取而悔吝生。注：遠陽謂乾，近陰謂坤，陽取陰生悔，陰取陽生吝，悔吝言小疵。情偽相感而利害生。注：情陽偽陰也，情感偽生利，偽感情生害，乾為利，坤為害。凡易之情近而不相得則凶。句。或害之，悔且吝。注：坤為近為害，以陰居陽，以陽居陰為悔且吝也。

The text says: Therefore, love and hate attack each other and produce good and bad fortune—here the original text is missing the character "love." The self-commentary says: "Attack" means mutual friction. Heaven represents love, Earth represents hate, referring to the mutual friction between the soft and the strong. Using love to attack hate produces good fortune, while using hate to attack love produces bad fortune, thus good and bad fortune arise. The text says: Distance and nearness take from each other and produce regret and hardship. The self-commentary says: "Distance" refers to yang, which is Heaven; "nearness" refers to yin, which is Earth. Yang taking from yin produces regret, while yin taking from yang produces hardship, and regret and hardship are merely minor flaws. The text says: True feeling and falsehood respond to each other and produce benefit and harm. The self-commentary says: Feeling belongs to yang, falsehood belongs to yin; feeling responding to falsehood produces benefit, while falsehood responding to feeling produces harm; Heaven represents benefit, Earth represents harm. The text continues: In general, the emotions shown in the Book of Changes, when similar yet not harmonious, result in misfortune. Hui Dong marks a "sentence" here, indicating that "then misfortune" should be considered a separate sentence. The text then says: Or there may be something that harms it, resulting in both regret and hardship. The self-commentary says: Earth represents nearness and harm; when yin occupies the yang position or yang occupies the yin position, it results in both regret and hardship.

將叛者其辭慚。注：坎人之辭也。坎為隱伏將叛，坎為心故慚也。中心疑者其辭枝。注：離人之辭也。火性枝分，故枝疑也。吉人之辭寡。注：艮人之辭也。艮其輔，言有序，故辭寡。躁人之辭多。注：震人之辭也。震為決躁，笑言啞啞，故辭多。誣善之人其辭游。注：兌人之辭也。兌為口舌，誣乾，乾為善人也。失其守者其辭詘。注：巽人之辭也。巽詰詘，陽在初守巽，初陽入伏陰下，故其辭詘。此六子也。離上坎下，震起艮止，兌見巽伏。上經終坎離則下經終既濟未濟，上繫終乾坤則下繫終六子，此易之大義者也。

The text says: The person who is about to betray others speaks with a sense of guilt. Commentary: This refers to the speech of the person symbolized by the Kan trigram. Kan represents concealment, which fits the image of someone about to rebel; Kan also represents the heart, and the character for "shame" contains the heart radical, hence it is associated with shame. The text says: The person who is doubtful speaks in a rambling manner. Commentary: This refers to the speech of the person symbolized by the Li trigram. The nature of fire spreads in four directions, hence the speech is rambling and shows doubt. The text says: The virtuous person speaks succinctly. Commentary: This refers to the speech of the person symbolized by the Gen trigram. The Gen hexagram says, "Hold fast to the cheek, speech is orderly," hence speech is concise. The text says: The restless person speaks much. Commentary: This refers to the speech of the person symbolized by the Zhen trigram. Zhen represents decisiveness and restlessness, and there is also the image of "laughing and talking joyfully," hence speech is abundant. The text says: The person who falsely accuses the virtuous speaks without foundation. Commentary: This refers to the speech of the person symbolized by the Dui trigram. Dui represents mouth and speech, using speech to falsely accuse the Qian trigram, which represents the virtuous. The text says: The person who loses his moral standards speaks in a twisted manner. Commentary: This refers to the speech of the person symbolized by the Xun trigram. Xun represents twisting and bending, with the yang line in the first position remaining within Xun, the initial yang line hidden beneath the yin, hence speech is twisted. All of these discuss the six younger trigrams. Li is above and Kan is below, Zhen rises and Gen stops, Dui appears and Xun hides; the upper part of the Classic concludes with Kan and Li, while the lower part concludes with the Already Completed and Not Yet Completed; the Upper Transmission of the Great Treatise concludes with Qian and Kun, while the Lower Transmission concludes with the six younger trigrams—this is the great meaning of the Book of Changes.

疏。在天至告也○此虞義也。日月在天成八卦象，乾二五之坤成震坎艮，坤二五之乾成巽離兌，故八卦象成。兌為口，震言為告，故以象告也。○聖人至情言○乾為聖人，乾坤旁通而天地萬物之情可見，辭以覩乎情，故聖人之情見乎辭。全體為彖，析體為爻。上傳云「知者觀其彖辭則思過半矣」，乾文言曰「六爻發揮，旁通情也」，故爻彖以情言也。

This is a commentary. First, the commentary explains the passage "In heaven... to inform" using Yu Fan's interpretation. The sun and moon in heaven generate the images of the eight trigrams: Qian (Heaven) with the second and fifth lines moving to Kun (Earth) forms Zhen (Thunder), Kan (Water), and Gen (Mountain); Kun with the second and fifth lines moving to Qian forms Xun (Wind), Li (Fire), and Dui (Lake), so the images of the eight trigrams are established. Dui represents the mouth, and the speech of Zhen is called "to inform," so it is said that the images inform. Next, the commentary explains the passage "The sage... words." Qian represents the sage; the trigrams Qian and Kun are interrelated, and thus the actual nature of heaven and earth and all things can be understood, while words are used to reveal the actual nature, so it is said that the sage's mind and views are expressed through words. Discussing the entire trigram is called "tuan," while discussing each line separately is called "yao." The "Great Treatise" of the "Transmission" says, "A wise person observes the tuan words, and thus considers more than half of the matter," and the "Wenyan" of Qian says, "The six lines unfold, and thus the nature is revealed," so it is said that tuan and yao discuss things in terms of their nature.

○乾二至見也○此虞義也。乾二升五，故乾二之坤成坎；坤五降二，故坤五之乾成離。乾剛坤柔，故剛柔雜居。坤二五之乾成離，互有巽兌；乾二五之坤成坎，互有震艮。八卦而小成，故八卦體備。八卦定吉凶，故吉凶可見也。○乾變至利言○此虞義也。利者義之和也，變動則有所適，如利見大人、利有攸往之類是也。變通所以盡利，故以利言也。○乾吉至情遷○此虞義也。遷，運徙也。乾坤旁通成六十四卦，故以情遷也。

The section of the commentary "Qian two... appears" uses Yu Fan's interpretation. Qian two ascends to position five, thus Qian two moves to Kun to form Kan; Kun five descends to position two, thus Kun five moves to Qian to form Li. Since Qian is strong and Kun is weak, the strong and weak intermingle and occupy each other. When Kun two and five move to Qian to form Li, the intermediate structure contains Xun and Dui; when Qian two and five move to Kun to form Kan, the intermediate structure contains Zhen and Gen. The eight trigrams are thus partially formed, so it is said that the structures of the eight trigrams are fully present. The eight trigrams are sufficient to determine good and bad fortune, so good and bad fortune can be seen. The following section of the commentary "Qian changes... speak of benefit" also uses Yu Fan's interpretation. "Benefit is the harmony of meaning," there is movement and thus a direction, such as "beneficial to see a great man" and "beneficial to go somewhere" are examples. Change and adaptability are precisely for the purpose of exhausting benefits, so it is discussed in terms of benefit. The following section of the commentary "Qian is auspicious... emotion changes" also uses Yu Fan's interpretation. "Change" means movement and migration. Qian and Kun communicate with each other to generate the sixty-four hexagrams, so it is said that they change according to emotion.

○攻摩至凶生○此虞義也。攻有摩義，故云攻摩也。乾長人故為愛，惡道屬陰故為惡。乾剛坤柔，剛柔相摩，故愛惡相攻。以愛攻惡陽生，故吉生；以惡攻愛陰消，故凶生也。○遠陽至小疵○此虞義也。本謂爻位之遠近而云遠陽近陰者，陰遠於陽則稱遠，陽近於陰則稱近，故遠謂陽，近謂陰。乾為遠，故遠陽謂乾；坤為近，故近陰謂坤。陽居陰位，故陽取陰生悔；陰居陽位，故陰取陽生吝。纖介不正，悔吝為賊，故悔吝言小疵。

The section from "attack, rub" to "misfortune arises" uses Yu Fan's interpretation. "Attack" includes the meaning of rubbing or brushing, hence it is said "attack is equivalent to rubbing." Heaven nurtures people, hence it is called love; the evil path belongs to yin, hence Earth is considered evil. Heaven is strong and Earth is gentle, and the strong and the gentle rub against each other, hence love and evil attack each other. Using love to attack evil promotes the growth of yang energy, hence producing good; using evil to attack love causes the retreat of yin energy, hence producing misfortune. The following section "distant yang... minor flaw" also uses Yu Fan's interpretation. The original text discusses the distance of yao positions, but the commentary says "distant refers to yang, near refers to yin," because yin is distant from yang and is called distant, and yang is close to yin and is called near, hence "distant" is attributed to yang, and "near" is attributed to yin. Heaven is distant, hence "distant yang" refers to Heaven; Earth is near, hence "near yin" refers to Earth. Yang occupying a yin position takes yin and produces regret; yin occupying a yang position takes yang and produces meanness. Minor deviations in the subtle aspects lead to regret and meanness, hence regret and meanness are merely minor flaws.

○情陽至為害○此虞義也。陽實為情，陰虛為偽。太玄曰：「離乎情者必著乎偽，離乎偽者必著乎情。」故知情陽偽陰也。乾為利，故情感偽生利；坤為害，故偽感情生害也。○坤為至吝也○此虞義也。凡二爻相比而不相得者，皆為陰陽失位而凶。雖不當位而剛柔相應，近爻猶有害之者，乃悔吝小疵矣。乾鑿度所云「其應實而有之」，皆失義也。

The section of the commentary "Qing yang... wei hai" uses Yu Fan's interpretation. Yang is full and solid, hence it represents true feelings; Yin is empty and floating, hence it represents falsehood. Yang Xiong's "Tai Xuan" says: "Those who depart from true feelings must be attached to falsehood, and those who depart from falsehood must be attached to true feelings." From this it can be known that true feelings belong to Yang and falsehood belongs to Yin. Qian represents benefit, so emotional attachment to falsehood produces benefit; Kun represents harm, so falsehood attached to emotion produces harm. The section of the commentary "Kun wei... lin ye" also uses Yu Fan's interpretation. Whenever two lines are adjacent but do not harmonize with each other, it is due to the loss of proper positions of Yin and Yang, leading to misfortune. Some cases may be improperly positioned yet have a harmonious relationship between Yin and Yang, but the adjacent line may still cause harm, resulting in only minor faults such as regret or hardship. The statement in "Qian Zao Du" "qi ying shi er you zhi" refers to the meaning of losing proper positions.

○坎人至慚也○此虞義也。六子稱人者，乾鑿度十二闢卦皆稱表，鄭彼注謂：「表者，人形體之章識也。」故復表日角，臨表龍顏，稱復人臨人，知六子亦稱人也。以下敘六子之辭，此為坎人之辭也。坎為隱伏將叛之象也。慚從心，坎心為慚也。○離人至疑也○此虞義也。離為火。火性枝分者，太玄應凖離，初一曰「六乾羅如，五枝離如」，故知火性枝分也。枝分不一，故枝疑也。

The section of the commentary "Kan person...shame" uses Yu Fan's interpretation. The reason why the six sons' hexagrams are called "person" is because when the "Twelve Dividing Hexagrams" are discussed in the "Qianzuo Du," they are all referred to as "table." Zheng Xuan explained there that "table refers to the marks appearing on the human body." Therefore, the "table" of the hexagram "Fu" is the sun's forehead, and the "table" of the hexagram "Lin" is the dragon's face, hence they are called "Fu person" and "Lin person." From this, we can know that the six sons' hexagrams can also be called "person." The following section explains the words of each of the six sons' hexagrams. This section discusses the words of the hexagram Kan. Kan represents concealment, which is the image of about to betray. The character "shame" contains the heart radical, and since Kan represents the heart, it is called shame. The section of the commentary "Li person...doubt" also uses Yu Fan's interpretation. Li represents fire. Therefore, it is said that fire has branches, because in the "Tai Xuan," the "response" starts with Li. Its first initial praise says "six Qian are arranged like a net, five branches like Li," thus we know that fire spreads out in four directions. Since it branches out without being singular, its words are rambling and thus appear doubtful.

○艮人至辭寡○此虞義也。○震人至辭多○此虞義也。巽究為躁卦謂震也，震剛在下而動，故為決躁。震為笑言，笑言啞啞，故辭多也。○兌人至人也○兌為巫為口，舌氣與乾通，故口舌誣乾。乾為善人，故誣善也。兌為金，太玄曰「四九為金為譖」，是誣善之義也。

The section of the commentary "Gentleman... speech is sparse" uses Yu Fan's interpretation. The following section "Zhen person... speech is abundant" also uses Yu Fan's explanation. The "Commentary on the Diagrams" says that Xun "eventually becomes the restless卦," referring to Zhen. Zhen has one yang line at the bottom that moves, hence it represents decisiveness and restlessness. Zhen is associated with laughter and speech, symbolizing "laughing and talking joyfully," hence speech is abundant. The following section "Dui person... person" states that Dui represents a shaman and mouth, the breath above the tongue connects with Qian, so it uses mouth and tongue to slander Qian. Qian represents a virtuous person, hence it is called "slandering the virtuous." Dui also represents metal. The "Tai Xuan" says "four nines are metal, representing slander." The number four nines belongs to metal and signifies slander, which is exactly the meaning of slandering the virtuous.

○巽人至者也○此虞義也。上傳云「其言曲而中」，虞彼注云「曲，詘」，陽曲初巽詰詘亦謂曲也。乾初在下，故陽在初守巽；陽伏巽下，故其辭詘。將叛者已下皆謂六子之辭，故云此六子也。離上坎下，震起艮止，兌見巽伏，皆雜卦文。離火枝分故上，坎隱伏故下，震決躁故起，兌誣乾故見，巽詰詘故伏。

The passage "Shuzheng Zhuwen 'Xun person...'" uses Yu Fan's interpretation. The "Transmission of the Great Treatise" says "its words are winding yet accurate," and Yu Fan explains "winding" as "bent." Yang is bent at the beginning, and Xun's bending is what is called "winding." The beginning of Qian is at the bottom, so it says Yang is at the beginning and guards Xun; Yang is hidden below Xun, so the words are winding. From "those who are about to rebel" onwards, it discusses the hexagrams of the six sons, so it says "these are the six sons." "Li above and Kan below, Zhen rises and Gen stops, Dui appears and Xun hides" are all phrases from the "Zagua Zhuan." Li is fire and branches upward, so it is called "above"; Kan is hidden, so it is called "below"; Zhen is decisive and restless, so it is called "rising"; Dui deceives Qian, so it is called "appearing"; Xun is bending, so it is called "hiding."

乾鑿度曰：「離為日，坎為月，日月之道，陰陽之經，所以終始萬物。」故以坎離為終。既濟未濟亦坎離也，故上經終坎離，則下經終既濟未濟也。上繫「乾坤其易之縕邪」已下皆敘乾坤六子，乾坤所成，故上繫終乾坤，則下繫終六子。此皆七十子所傳大義，故云此易之大義者也。

The "Qian Zao Du" says: "Li represents the sun, Kan represents the moon. The movement of the sun and moon follows the constant principle of yin and yang, and is used to bring about the beginning and end of all things." Therefore, the text concludes with Kan and Li. Ji Ji and Wei Ji are also composed of the two elements of Kan and Li. Therefore, the Upper Classic concludes with Kan and Li, and the Lower Classic concludes with Ji Ji and Wei Ji. The "Great Treatise Upper Transmission" from "Qian Kun qi Yi zhi Yun xie" onwards discusses Qian and Kun along with the six sons; the six sons are generated through the interaction of Qian and Kun, so the "Great Treatise Upper Transmission" concludes with Qian and Kun, while the "Great Treatise Lower Transmission" concludes with the six sons. These are the major teachings passed down by the seventy disciples of Confucius, so it is said that this represents the great meaning of the Book of Changes.

文言傳。注：文言，乾坤卦爻辭也，文王所制，故謂之文言，孔子為之傳。疏。文言一篇皆夫子所釋乾坤二卦卦爻辭之義，故云卦爻辭也。梁武帝云「文言是文王所制」。案「元者善之長也」一節，魯穆姜引之，在孔子前，故以為文王所制。然則初九以下著答問而稱「子曰」，豈亦文王所制耶？是知文言者指卦爻辭也。以卦爻辭為文王制，故謂之文言；孔子為之傳，故謂之文言傳，乃十翼之一也。

The Wenyan Transmission. Hui Dong's own commentary states: the term "Wenyan" refers to the hexagram statements and line statements of the Qian and Kun hexagrams, which were composed by King Wen, hence called "Wenyan." Confucius provided a commentary on them, which is called the Wenyan Transmission. Commentary: This entire passage consists of Confucius explaining the meaning of the hexagram and line statements of the Qian and Kun hexagrams, so the commentary says "Wenyan" refers to the hexagram and line statements. Emperor Wu of the Liang dynasty said, "Wenyan was composed by King Wen." Note: The section "Yuan is the beginning of goodness" was once cited by Mu Jiang of Lu, and this happened before Confucius' time. Therefore, some people have concluded that it was composed by King Wen. However, the part starting with "Chu Ji" clearly records a question and answer with "Zi Yu" (the Master said), so can this also be attributed to King Wen's composition? From this, we can conclude that the term "Wenyan" refers to the hexagram and line statements. Since the hexagram and line statements were composed by King Wen, they are called "Wenyan." Confucius provided a commentary on them, hence it is called the Wenyan Transmission, which is one of the Ten Wings.

元者善之長也。注：乾為善，始息於子，故曰善之長。外傳曰「震雷長也」，故曰元。亨者嘉之會也。注：以陽通陰，義同昏冓，故曰嘉之會。利者義之和也。注：陰陽相和，各得其宜，故曰義之和。貞者事之乾也。注：陰陽正而位當，則可以乾舉萬事。

The text says: "Yuan" is the beginning of all good qualities. Hui Dong's commentary states: "Qian represents goodness, and the yang energy begins in the month of Zi, so it is called 'the leader of goodness.' The Guoyu says 'thunder and lightning, which signify length,' hence it is called 'Yuan.' The text says: 'Heng' is the convergence of all beauty. The commentary explains: 'Yang communicates with yin, and the meaning is similar to marriage, hence it is called 'the convergence of beauty.' The text says: 'Li' is the harmony of righteousness. The commentary explains: 'Yin and yang harmonize with each other, each finding its proper place, hence it is called 'the harmony of righteousness.' The text says: 'Zhen' is the backbone of affairs. The commentary explains: 'When yin and yang each find their proper position and the lines are in harmony, they can establish things properly and accomplish all matters.'

君子體仁足以長人。注：易有三才，故舉君子。初九仁也。長，君也。元為體之長，君子體仁，故為人之長，故書作體信。嘉會足以合禮。注：嘉屬五禮，故嘉會足以合禮。繫曰「觀其會通以行其等禮」。利物足以和義。注：中和所以育萬物，故曰利物。外傳曰「言義必及利」。貞固足以乾事。注：剛柔皆正，物莫能傾，故足以乾事。君子行此四德者故曰乾元亨利貞。注：四者，道也，人行之則為德。君子中庸故能行此四者以贊化育，與天地合德也。

The text says: A gentleman takes benevolence as his foundation, thus being able to serve as a leader of people. Commentary: The Book of Changes encompasses the three elements of heaven, earth, and humanity, so it specially cites "gentleman" to represent the way of human beings. The initial line (Chu Ji) is associated with benevolence; "leader" refers to the ruler. The original is the head of a single body, so a gentleman taking benevolence as his foundation can become the leader of people; the Book of Documents writes it as "body of trust." The text says: Assembling all the virtues, thus being able to conform to ritual. Commentary: "Jia" is one of the five types of ritual, so gathering the good is sufficient to conform to ritual. The Great Treatise says, "Observing its harmonious connection to carry out its ceremonial rites." The text says: Benefiting all things, thus being able to harmonize with righteousness and reason. Commentary: Middle harmony is the fundamental way of nurturing all things, so it is said "benefiting things." The Guoyu says, "Discussing righteousness must necessarily mention benefit." The text says: Upholding firm correctness, thus being able to accomplish things. Commentary: The firm and the yielding each attain their proper position, so external things cannot overturn it, thus being able to accomplish things. The text says: A gentleman practices these four virtues, thus it is said "Qian: Yuan, Heng, Li, Zhen." Commentary: Yuan, Heng, Li, Zhen are originally the Dao, and when people practice them, they become virtue. A gentleman upholds the middle path, thus being able to practice these four, assisting the transformation and nurturing of heaven and earth, and harmonizing with the virtue of heaven and earth.

疏。乾為至曰元○乾為善，虞義也。初乾為積善，故云善始息於子，謂初九甲子也。外傳者，晉語文。震為長子稱元，故曰元也。韓詩曰「元，長也」。○以陽至之會○亨，通也。六十四卦陰陽相應，經文多以昏冓言者，故云義同昏冓。昏禮稱嘉，故曰嘉之會。周禮媒氏云「仲春令會男女」是也。

This is the commentary. First, the commentary explains the passage from "Qian represents" to "called Yuan." Qian represents goodness, according to Yu Fan. The first position of Qian represents accumulated goodness, hence the term "goodness." Yang energy begins in the month of Zi, referring to the initial line of Qian receiving the stem Jia, which corresponds to Jiazi. The term "external transmission" refers to the text from "Guoyu · Jin Yu." Zhen represents the eldest son and is called "Yuan," hence the term "Yuan." The Han Poetry says "Yuan means the eldest." Below, the commentary explains the passage "with yang... meeting." "Heng" means communication. Among the sixty-four hexagrams, yin and yang correspond to each other. The classic often uses marital affairs to illustrate this, hence the meaning is similar to marital union. Marriage is classified under "Jia" in the five rituals, hence it is called "the meeting of Jia." The "Zhou Li · Mei Shi" says "in the second month of spring, the court orders the meeting of men and women," which is exactly this meaning.

○陰陽至之和○此荀義也。利，和也；義，宜也。荀子王制篇曰：「義以分則和，和則一，故序四時，裁萬物，兼利天下，無他故焉，得之分義也。」陰陽相和，各得其宜，亦是分義。義分則和，故云義之和也。利從禾，說文說禾云「二月始生，八月而孰，得時之中」，是利有中和之義，故云陰陽相和，各得其宜，然後利矣。

The section "Yin and Yang... Harmony" draws on Xun You's interpretation. "Li" means harmony, and "Yi" means appropriateness. The "Xunzi·Wangzhi" states: "Using Yi to determine distinctions leads to harmony, harmony leads to unity, thus enabling order in the four seasons, shaping all things, and benefiting the world. There is no other reason but the attainment of the concept of 'distinction and appropriateness' (fen yi). Yin and Yang harmonizing and each finding their appropriate place is precisely fen yi. When Yi is properly defined, it leads to harmony, hence 'harmony of Yi.' The character 'Li' is composed of 'He' (grain). The "Shuowen" explains 'He' as 'beginning to grow in February and maturing in August, attaining the middle of the seasons.' This shows that 'Li' originally contains the meaning of middle harmony. Therefore, only when Yin and Yang harmonize and each finds its appropriate place can 'Li' be spoken of."

○陰陽至萬事○此荀義也。貞，正也。六爻得正，是陰陽正而位當也。正其本，萬事理，可以乾舉萬事。鄭注說卦「離為乾卦」云「陽在外能乾正」，是乾有正義。廣雅及薛君韓詩章句曰「乾，正也」，故云貞者事之乾。

The section "Yin and Yang... everything" in the commentary uses Xun Shuang's explanation. "Zhen" means "correct" or "right." When each of the six lines is in its proper position, it means that both yin and yang are in the correct state and the lines are in their appropriate positions. By establishing the fundamental principle in order, everything naturally becomes orderly and clear, so it can be properly determined and accomplished. Zheng Xuan's commentary on "Shuo Gu" that "Li represents Qian hexagram" says "Yang is outside and can be correct." This shows that the character "Qian" includes the meaning of "correct." The "Guangya" and Xue Jun's "Han Shi Zhangju" both say "Qian means correct," hence the statement "Zhen refers to the correctness of the matter."

○易有至之長○太極者，三才之合也；大衍者，三才之數也；六畫者，三才之兼也。是易有三才，故舉君子以備三才之道也。初九震也。乾鑿度曰「震東方之卦，陽氣始生」，故東方為仁。復六二「以下仁」，謂下於初，故知初九仁也。周語太子晉曰「古之長民者」，韋昭注「長猶君也」。襄九年春秋傳曰「元者，體之長也」。元，首也，故為體之長。震為諸侯，為人之長，君子體仁故足以長人也。

The passage "The Book of Changes has... long" discusses the concept of the Three Powers. The Taiji is the unity of the Three Powers, and the number of the Great Derivation is the count of the Three Powers. The six lines represent the combination of the Three Powers; thus, the Book of Changes inherently contains the Three Powers. Therefore, the term "junzi" (gentleman) is introduced to complete the principle of the Three Powers. The first line corresponds to Zhen. The "Qianzuo Du" states that "Zhen is the trigram of the East, where yang energy begins to arise," so the East is associated with Ren (benevolence). The "Xiang Zhuan" of the Fu hexagram says, "The good fortune of returning to virtue is due to the subordination to Ren," meaning that it is below the first line, indicating that the first line corresponds to Ren. In the "Guoyu · Zhouyu," Prince Jin said, "In ancient times, those who governed the people," and Wei Zhao's commentary explains that "long" is like "jun" (sovereign). In the "Zuo Zhuan" from the ninth year of Duke Xiang's reign, it says, "Yuan is the chief of the body," meaning that Yuan is the head, hence the chief of the body. Zhen represents the feudal lords, which are the leaders of people. Since the gentleman takes Ren as his essence, he is sufficient to be the leader of people.

○嘉屬至等禮○五禮，吉凶軍賓嘉也。唐虞三禮，至周始有五禮。嘉禮之別有六，昏冠其一，故大宗伯以嘉禮親萬民，以昏冠之禮親成男女。有天地然後有萬物，有萬物然後有男女，天地不交而萬物不興，故大宗伯以昏冠之禮親成男女以法天地，謂之嘉禮。案月令正義據世本，伏羲制以儷皮嫁娶之禮，則嘉禮始於伏羲也。繫曰者，上繫文。爻者，言乎其變者也。天地不交不能通氣，亨者通也，故觀其會通以行其等禮。禮有等威，故曰等禮。昭十三年春秋傳曰「講禮於等」是也。

The commentary on the section 「Jia belongs... etc.」 discusses the five rites, which are the rites of auspiciousness, mourning, military ceremonies, guest rites, and wedding rites. In the time of the Xia and Shang dynasties, there were only three rites, but during the Zhou dynasty, the five rites were established. Under the category of wedding rites, there are six subcategories, including marriage and the coming-of-age ceremony. Therefore, the "Rites of the Grand Master" in the "Rites of Zhou" uses wedding rites to harmonize the people, and uses marriage and coming-of-age ceremonies to bring about the union of men and women. Only after heaven and earth exist can all things come into being; only after all things exist can there be men and women. If heaven and earth do not interact, all things cannot arise. Therefore, the Grand Master uses marriage and coming-of-age ceremonies to bring about the union of men and women, which is modeled after the interaction between heaven and earth, hence called wedding rites. Note: The "Commentary on the Monthly Ordinances" cites the "Shi Ben," stating that Fuxi established the custom of using pairs of deer skins as gifts in marriage ceremonies. Thus, wedding rites actually originated with Fuxi. The text referred to as 「xi says」 is from the "Great Treatise on the Changes, Upper Transmission." A yao is used to indicate the change within a hexagram. When heaven and earth do not interact, they cannot communicate. "Heng" means communication, so observing the places where they interact and communicate, and promoting rites with distinctions. Rites have levels and ceremonial propriety, so they are called "rites with distinctions." The "Zuo Zhuan" from the thirteenth year of Duke Zhao says "discussing rites with distinctions," which is exactly this meaning.

○中和至及利○利貞者，中和也。中庸曰「致中和，天地位焉，萬物育焉」，中和以育萬物，即是利貞之義也。外傳者，周語文。韋昭注云「能利人然後為義」。呂氏春秋曰「義之大者莫大於利人」，故利言利物也。○剛柔至乾事○貞者，剛柔皆正也。物莫能傾，釋固義也。荀子儒效篇曰「萬物莫足以傾之之謂固」。居正不傾，動無廢事，故足以乾事也。

The section "Zhonghe... and Li" discusses the concept of "Li" and "Zhen" as being equivalent to Zhonghe. The Classic of Rites (Zhongyong) states, "Achieving Zhonghe, the heavens and earth are in their proper places, and all things flourish." Nurturing all things through Zhonghe is precisely the meaning of Li and Zhen. The text referred to as "Wai Zhuan" in the commentary is from the Guoyu, Zhou Yu. Wei Zhao's commentary says, "Only when one benefits others can it be called Yi." The Lüshi Chunqiu states, "The greatest form of Yi is to benefit others," so discussing "Li" leads to the idea of benefiting things. The following section "Gangrou... Gan Shi" discusses the concept of "Zhen." "Zhen" refers to the proper balance of hardness and softness. The phrase "wu mo neng qing" explains the meaning of the character "Gu." The Xunzi, Ruxiao states, "Nothing can overturn it, this is called Gu." Upholding the correct path without being overturned, any action will not lead to failure, thus being sufficient to accomplish tasks.

○四者至德也○一陰一陽之謂道，元亨利貞皆道也。中庸曰「苟不至德，至道不凝焉」，故云人行之則為德。中庸即中和也。易尚中和，君子之德合於中和，故能行此四者，以贊化育與天地合德也。

The commentary on the section 「four... virtue」 explains that the four principles, yuan, heng, li, zhen, all belong to the Way. The Great Treatise says 「one yin and one yang is called the Way.」 The Classic of Rites: Middle Way says 「if one does not attain the highest virtue, the highest Way cannot be held together.」 Therefore, the commentary says that when people practice these principles, they become virtue. The Classic of Rites: Middle Way discusses the concept of zhonghe, which is harmony in the middle. The Book of Changes values zhonghe, and the virtue of the gentleman aligns with zhonghe, so he can practice these four principles, assist heaven and earth in their nurturing, and harmonize with the virtue of heaven and earth.

初九曰潛龍勿用何謂也？子曰：龍德而隱者也。注：乾為龍德，隱而未見，故隱者也。不易世不成名。注：震為世，初剛難拔，故不易世；行而未成，故不成名。世無悶，不見是而無悶。注：乾陽隱初，故世；坤亂於上，故不見是；震為樂，故無悶。樂則行之，憂則違之。注：陽出初，震為樂為行，故樂則行之。坤死稱憂，隱在坤中，世無悶，故憂則違之。初辯於物，故言違。寉乎其不可拔，潛龍也。注：寉，堅剛貌。初為本，堅樹在始，故不可拔，潛龍之志也。

The text says: The line statement of the first line, "The dragon remains hidden and is not used," what does it mean? Confucius said: This refers to a person who possesses the virtue of a dragon but remains in seclusion. Hui Dong explained: The trigram Qian represents the virtue of a dragon, which is hidden and has not yet appeared, so it refers to a hermit. The text says: Not changing oneself for the world, not seeking fame. The explanation: The trigram Zhen represents the world, and the strong line at the first position is difficult to move, so it is not influenced by the world; the virtue has not yet been established, so it does not seek fame. The text says: Avoiding the world without being distressed, not being praised without being distressed (the original text has a missing character "遁" before "世无闷"). The explanation: The yang energy of Qian is hidden at the beginning, so it is called "world"; the trigram Kun above is confused, so it is not praised; the trigram Zhen represents joy, so it is not distressed. The text says: If something is joyful, act upon it; if something is worrying, avoid it. The explanation: Yang emerges from the beginning, Zhen represents joy and action, so if something is joyful, act upon it; Kun represents death and is called worry, and yang is hidden within Kun, avoiding the world without distress, so if something is worrying, avoid it. The first line is already capable of distinguishing things, so it is called "violation." The text says: That which is firm and unshakable is the hidden dragon. The explanation: "Wang" refers to the appearance of firmness. The first line is the root, a tree stands firm because it starts firmly, so it cannot be moved, which is the will of the hidden dragon.

疏。乾為至者也○述文言而稱答問者，所以起意也。京房易傳曰：「乾為龍德，龍以見為功，今尚隱藏，故隱者也。」中庸曰「君子依乎中庸，世不見知而不悔，唯聖者能之」。揚子曰「聖人隱也」。乾鑿度曰「正陽在下為聖人」，故曰聖人隱也。○震為至成名○震為世，虞義也。震為長子，長子繼世，故為世。初剛難拔，虞屯彖傳義也。乾為善，善不積不足以成名。陽成於三，立於七，初尚微，故不成名也。

This is a commentary. First, I will explain the annotation from "Qian represents" to "is the case." The "Wenyan" explains principles and uses a question-and-answer format to provoke understanding. Jing Fang's "Yi Transmission" says: "Qian represents the virtue of a dragon, and a dragon's function is to appear; now it is still hidden, so it is a hidden one." The "Zhongyong" says, "The gentleman follows the middle way, withdraws from the world without being recognized, and does not regret, only the sage can do this." Yang Xiong says, "The sage is in a hidden state." The "Qian Zao Du" says, "The correct yang is in the lower position, which is the sage," so it is said that the sage is in a hidden state. Next, I will explain the annotation from "Zhen represents... to achieve fame." Zhen represents the world, according to Yu Fan: Zhen represents the eldest son, the eldest son inherits the family business, so it is the world. "Initial yang is difficult to uproot" comes from Yu Fan's interpretation of the "Tun" hexagram's "Tuan Zhuan." Qian represents goodness, and good deeds without accumulation are insufficient to achieve fame; yang energy is formed at three and established at seven, the first line is still very weak, so it does not seek fame.

○乾陽至無悶○初龍德而隱者也，隱同義。震為世，陽隱初，故世。坤謂復坤，坤反君道，故稱亂，此虞義也。京房易傳曰：「潛龍勿用，眾道同志，至德乃潛，五陰亂於上，一陽潛於下，故不見是。」震為樂亦虞義也。震，春也。春秋繁露曰：「春，蠢也。」蠢蠢然喜樂之貌，故為樂。說文曰「悶，懣也」，煩懣之意。震為樂，故無悶也。

The passage "Qian Yang...wu men" discusses the first line. The first line represents a person with the virtue of a dragon who remains hidden, and the two instances of "hidden" here have the same meaning. Zhen represents the subject, and the yang energy is hidden in the first line, hence it is called "subject." In the text, the term "Kun" refers to the upper trigram of the Fu hexagram, and Kun violating the ruler's way is called "chaos," according to Yu Fan. Jing Fang's "Yi Zhuan" states: "When the dragon is hidden and not used, it is a time when all people follow the same path and share the same aspirations; the person of great virtue is still hidden, five yin lines are above causing chaos, and one yang line is below hidden, hence it is not praised." Zhen being associated with joy is also according to Yu Fan. Zhen belongs to spring, and "Chun" is described in "Chun Qiu Fan Lu" as "stupidity," meaning a state of eager movement and joyful anticipation, hence it is associated with joy. The "Shuo Wen" says "men is meng," meaning being troubled or郁闷; since Zhen is associated with joy, it is not troubled or郁闷.

○陽出至言違○此虞義也。復初體震，故陽出初震。韋昭注國語曰「震為作足」，故為行。震為樂為行，故樂則行之。月滅於坤為既死魄，昭二十六年春秋傳曰「死，惡物也」，故曰坤死稱憂。陽隱坤中，世無悶，故憂則違之。初體復，復小而辯於物，一陽不亂於五陰，是辯於物也。

The section "Yang emerges... speaking of contradiction" uses Yu Fan's interpretation. The first line of the hexagram Fu belongs to the trigram Zhen, so it says that Yang emerges from the first line to form Zhen. Wei Zhao's commentary on the Guoyu says "Zhen represents making feet," so Zhen represents movement. Since Zhen represents both music and movement, it is possible to be joyful and act. The moon's light disappearing in the Kun direction is called "already dead魄," as mentioned in the Zuo Zhuan, Year 26 of Duke Zhao, which says "death is an evil thing," so Kun represents death and is associated with sorrow. Yang is hidden within Kun, avoiding the world without being troubled, so when sorrow arises, it can be avoided. The first line belongs to the structure of the hexagram Fu. The Great Treatise says "Fu is small but discerning of things," as one Yang is not disturbed by five Yins, thus it can discern things.

○寉堅至志也○虞云「寉，剛貌」，鄭云「堅高之貌」，故云堅剛也。六爻初為本，上為末，本弱則撓，剛則不拔，此初六初九之辨也。堅樹在始，晉語文。彼文云「堅樹在始，始不固本，終必槁落」，韋昭曰「樹，木也；始，本根也」。九龍初潛，堅剛不拔，故虞氏以為潛龍之志也。

The commentary from "Jiu Ge" "Jiu" to "Zhi Ye" section says that "Jiu" means "firm and strong," and Zheng Xuan says it means "solid and lofty," so the commentary combines them as "firm and strong." Among the six lines, the first line is the root and the top line is the tip; if the root is weak, it will be broken, but if it is strong, it cannot be moved, which is the difference between line six and line nine. "Jian Shu Zai Shi" comes from "Guoyu · Jin Yu," which says "a tree stands firm because of its beginning; if the beginning is not solid, it will eventually wither and fall." Wei Zhao's commentary says "tree means wood, and beginning means root." The nine dragons in the Heaven trigram start by being hidden, firm and strong, so unable to be moved, hence Yu Fan believes this represents the heart's will of the hidden dragon.

九二曰見龍在田利見大人何謂也？子曰：龍德而正中者也。注：九二陽不正，上升坤五，故曰正中。庸言之信，庸行之謹。注：庸，用也。乾為言為信，震為行，處和應坤，故曰信。二非其位，故曰謹。二者皆用中之義。中庸曰「庸德之行，庸言之謹」。閒邪存其誠。注：閒，防也。乾為誠，二失位，故以閒邪言之；能處中和，故以存誠言之。善世而不伐。注：陽升坤五，始以美德利天下，不言所利，故曰不伐。德博而化。注：處五據坤，故德博；群陰順從，故物化。易曰見龍在田利見大人，君德也。注：傳別於經，故稱易曰。有天德而後可居天位，故曰君德。

The text says: "The statement of the second line, 'A dragon appears in the field, advantageous to see a great person,' what does it mean?" Confucius said: This refers to a person who possesses the virtue of a dragon and resides in the central position. Hui Dong explained: The second line is a yang line in a yin position, which is not proper, and only when it rises to the fifth line of the坤 (Earth) trigram does it become proper, hence it is said to be "central and proper." The text says: In daily speech, be truthful; in daily actions, be cautious. Explanation: "Yong" means to use. The Qian trigram represents speech and trustworthiness, and the Zhen trigram represents action; being in the central and harmonious position and responding to the坤 trigram, hence it is said "trustworthy." The second line is not a proper position for a yang line, hence it is said "cautious." These two sentences both refer to the concept of using the proper way. The Zhongyong says, "To practice the ordinary virtue and to be cautious in ordinary speech." The text says: Preventing evil and preserving sincerity. Explanation: "Xian" means to prevent. The Qian trigram represents sincerity; the second line is out of its proper position, hence it refers to preventing evil; being in the central and harmonious position, hence it refers to preserving sincerity. The text says: Doing good to the whole world without boasting. Explanation: A yang line rising to the fifth line of the坤 trigram, beginning to benefit the world with virtue, yet not claiming the benefits it has provided, hence it is said "not boasting." The text says: The virtue is broad and can influence others. Explanation: Residing at the fifth line and possessing the body of the坤 trigram, hence the virtue is broad; all the yin lines are in harmony, hence all things are influenced. The text cites "The Book of Changes says: A dragon appears in the field, advantageous to see a great person," saying this refers to the virtue of a ruler. Explanation: The transmitted text and the main text are separated into different volumes, hence it is called "The Book of Changes says." Only with the virtue of Heaven can one occupy the position of the Son of Heaven, hence it is called "the virtue of a ruler."

疏。九二至正中○乾鑿度曰「陰陽失位皆為不正」，鄭注云「初六陰不正，九二陽不正」，蓋九二中而不正，今升坤五，故曰正中，謂正上中也。隨九五象傳曰「孚于嘉吉，位正中也」，虞注云「凡五言中正、中正皆陽得其正」，以此為例是也。

This is a commentary. First, it explains the annotation from "nine two" to "correct center." The "Diao Du" says "if yin and yang are out of their proper positions, they are all considered incorrect." Zheng Xuan explains that "initial six is yin but not correct, nine two is yang but not correct." Nine two is in the center but not in the proper position. Now it has moved up to the fifth line of the坤 (Earth) trigram, so it is called "correct center," meaning that after rising to the fifth position, it is both correct and centered. The "Xiang Zhuan" of the "Su" hexagram says "trust in the good brings good fortune, because the position is correct and centered." Yu Fan explains that "all fifth lines discuss 'correct and centered,' and 'correct and centered' refers to yang lines occupying their proper positions." Taking this as a general rule makes it clear.

○庸用至之謹○鄭氏三禮目録曰「名中庸者，以其記中和之可用也」。庸，用也。乾為言，九家說卦文。乾為信，虞義也，上云「體信足以長人」，故乾為信。處和應坤，謂處中和之位而應坤二，二五相孚，是庸言之信也，此荀義也。九居二為非其位，易者寡過之書也，處非其位則悔吝隨之，二升坤五，復於無過，是庸行之謹也，此九家義也。二者皆用中之義，故引中庸以為證耳。

The commentary on the passage from "庸, use" to "zhi jin" states that Zheng Xuan, in his "Three Rituals Catalogue," explains that the book is named "The Doctrine of the Mean" because it describes the middle and harmonious that can be applied. "Yong" means use. The idea that "Qian" represents speech comes from the Nine Schools version of "Shuo Gua." The view that "Qian" represents trust is from Yu Fan; the previous text says "the body of trust is sufficient to govern people," so "Qian" represents trust. The phrase "residing in harmony and responding to Kun" means that the second line is in the middle and harmonious position and corresponds to the second line of Kun. The second and fifth lines trust each other, which is the sincerity of daily speech. This is the view of Xun Shuang. The second line being in the second position is not its proper place; the Book of Changes is essentially a book that teaches people to avoid mistakes. Being in an improper position brings regret and hardship. When the second line rises to the fifth position of Kun, it returns to a position without error, which is the carefulness in daily conduct. This is the view of the Nine Schools. Both sentences express the meaning of "use," so the "Doctrine of the Mean" is cited as evidence.

○閒防至言之○此宋衷義也。說文曰「閒，闌也」，廣雅曰「闌，閒也」，閒有防闌之義，故云防也。乾，天也，中庸曰「誠者天之道也」，故乾為誠。二不正，升五居正，是閒邪也。中和謂五，揚子太玄曰「中和莫尚於五」是也。二處中和，是存誠也。

The commentary from "Xian, Fang" to "Yan Zhi" is based on Song Zhong's interpretation. The "Shuowen" says "Xian is the same as Lan," and the "Guangya" says "Lan is the same as Xian." The character "Xian" implies the meaning of prevention and obstruction, so it is interpreted as "Fang." Qian represents Heaven, and the "Zhongyong" states "Cheng is the way of Heaven," so Qian is associated with Cheng. The second line is not in the correct position, but it rises to the fifth line and occupies the proper position, which is called "Fang Xian Xie Pi" (preventing and restraining evil). "Zhong He" refers to the fifth line. Yang Xiong's "Tai Xuan" states "Zhong He is not surpassed by any number higher than five," which is exactly this meaning. The second line is in the position of Zhong He, thus preserving Cheng (sincerity).

○陽升至不伐○此九家義也。乾為善，震為世，故曰善世。以不言所利為不伐者，九家曰「不言所利即是不伐也」。○處五至物化○此荀義也。乾為德，處五據坤，坤道廣博，故德博也。坤承乾施，化成萬物，故物化也。○傳別至君德○孔子十翊與上下經別卷，王弼始以文言附乾坤二卦後，遂失古意也。二升坤五，然必有聖人之德而後可居天子之位，言君德者，兼德位言之。

The section of the commentary "Yang rises... not self-praising" uses the view of the nine schools. Qian represents virtue, Zhen represents the world, so it says "virtue of the world." Taking "not speaking of the benefits conferred" as "not self-praising," the nine schools say "not mentioning the benefits is not self-praising." The section of the commentary "Residing in the fifth... transformation of things" uses Xun Shuang's view. Qian represents virtue; residing in the fifth and occupying the body of Kun, which is broad and extensive, so the virtue is extensive. Kun receives the giving of Qian, nurturing and forming all things, so it says all things are transformed. The section of the commentary "Transmission differs... royal virtue" refers to the original ten wings composed by Confucius, which were separate from the upper and lower classics, each forming their own volume. Wang Bi was the first to attach the "Wenyan" after the Qian and Kun hexagrams, thus losing the original appearance of the ancient text. The second line ascends to the fifth line of Kun, but first there must be the virtue of a sage, then one can hold the position of the Son of Heaven; saying "royal virtue" refers to both virtue and position.

九三曰君子終日乾乾夕惕若夤厲無咎何謂也？子曰：君子進德修業。注：乾為德，坤為業，以乾通坤謂為進德修業。忠信所以進德也，修辭立其誠所以居業也。注：忠信謂五。乾為言，三不中，故修辭。誠謂二。三艮爻，艮為居，故居業。知至至之可與幾也，知終終之可與存義也。注：至謂初，陽在初稱幾，幾者動之微，知微知彰，故曰可與幾。終謂上，陰稱義，知存知亡，故曰可與存義。是故居上位而不驕，在下位而不憂。注：下卦之上，故曰上位，知終終之，故不驕；居三承五，故曰下位，知至至之，故不憂。故乾乾因其時而惕，雖危無咎矣。注：終日乾乾以陽動也，夕惕若夤以陰息也，因日以動，因夜以息，故云因其時。

The text says: "The line statement of nine in the third says, 'A gentleman is diligent all day, and remains cautious at night as if something were about to happen, thus facing danger without blame.'" Confucius said: "A gentleman advances his virtue and cultivates his undertakings." Hui Dong's self-commentary says: "Qian represents virtue, Kun represents undertakings. Using Qian to connect with Kun is called advancing virtue and cultivating undertakings." The text says: "Loyalty and trustworthiness are used to advance virtue, while refining speech and establishing sincerity are used to maintain undertakings." Self-commentary: "Loyalty and trustworthiness" refers to the fifth line. Qian represents speech, and the third line is not in the center, so refining speech is needed. "Sincerity" refers to the second line. The third line is the Gen line, and Gen represents dwelling, so maintaining undertakings is spoken of. The text says: "Knowing what one should reach and reaching it, one can plan with others on subtle matters; knowing what one should complete and completing it, one can guard with others the principles of right conduct." Self-commentary: "Reaching" refers to the first line. Yang in the first line is called "ji" (subtle beginning), and "ji" is the subtle beginning of change. Knowing the subtle and knowing the manifest, thus one can plan on subtle matters. "Completing" refers to the top line. Yin is called "yi" (principle of right conduct). Knowing existence and knowing loss, thus one can guard the principles of right conduct. The text says: "Therefore, being in a high position without arrogance, and in a low position without anxiety." Self-commentary: The third line is at the top of the lower trigram, so it is called "high position." Knowing completion and completing it, thus not arrogant. The third line is in the lower trigram and above the nine in the fifth, so it is called "low position." Knowing reaching and reaching it, thus not anxious. The text says: "Therefore, being diligent all day, and always cautious, even in dangerous situations, there will be no calamity." Self-commentary: "Being diligent all day" is following Yang's movement; "being cautious at night as if something were about to happen" is following Yin's rest. Moving during the day and resting at night, thus "following the time."

疏。乾為至修業○此虞義也。繫上曰「夫易聖人所以崇德而廣業也」，知崇體卑，崇效天，卑法地，故知德屬乾業屬坤也。三體泰，泰內乾外坤，德業者乾坤相輔而成，故以乾通坤謂為進德修業。虞氏曰「陽在三四為修」，三過中，四不及中，故皆言進德修業也。

This is a commentary. First, it explains the annotation of the section 「Qian represents... cultivation of learning」 using Yu Fan's interpretation. The "Great Treatise" of the Upper Transmission says 「The Book of Changes, is the way of the sage to cultivate virtue and extend his undertakings.」 Wisdom is lofty and ritual is lowly. The lofty is modeled after heaven, and the lowly is modeled after earth. Therefore, it is known that 「virtue」 belongs to Qian and 「undertaking」 belongs to Kun. The third line is within the structure of the Tai hexagram, which has Qian within and Kun outside. Virtue and undertaking are the results of Qian and Kun working together, so using Qian to connect with Kun is called cultivating virtue and extending one's undertakings. Yu Fan says 「a yang line in the third and fourth positions is called 「cultivation」.」 The third line has passed the center, and the fourth is not yet at the center, so both lines discuss cultivating virtue and extending one's undertakings.

○忠信至居業○五以陽居中，故曰忠信。凡言進言修者，皆謂不中以求中。三不中，故修辭。二存誠，故誠謂二，立誠所以求中也。三艮爻，鄭義也；艮為居，虞義也。五陽二陰，故法五以進德，法二以居業也。

The commentary on the section "Faithfulness and Trustworthiness... Establishing One's Career" states: The fifth line, being a yang line in the central position, is called "Faithfulness and Trustworthiness." Whenever the text speaks of "advancing" or "cultivating," it refers to lines that are not in the central position seeking to return to the center. The third line is not in the central position, so it requires careful wording. The second line preserves sincerity, so "sincerity" refers to the second line. Establishing sincerity is precisely for the purpose of attaining the center. The third line is the Qian trigram, according to Zheng Xuan; Qian represents dwelling, according to Yu Fan. The fifth line is yang, and the second line is yin, so one should take the fifth line as a model for advancing virtue and the second line as a model for maintaining one's career.

○至謂至存義○至從一，一，地也，故謂初。繫下曰「知幾其神乎」，虞注云「幾謂陽也」，陽在復初稱幾，初尚微，故曰動之微。君子知微知彰，故可與幾也。上為一卦之終，故終謂上。乾鑿度曰「地靜而理曰義」，故陰稱義。亡者保其存者也，知存知亡故可與存義也。

The term "至" is composed of "一," which represents earth, so it refers to the first line. The "Great Treatise" of the "Commentary on the Appended Verdicts" says, "To know the subtle signs is truly divine," and Yu Fan's commentary explains that "the subtle sign refers to yang." Yang in the beginning of the hexagram "Fu" is called the subtle sign, and since the first line is still very weak, it is said to be the beginning of change. A gentleman who understands both the subtle and the obvious can be consulted on matters of subtle change. The top line is the end of a hexagram, so "终" refers to the top line. The "Qianzuo Du" states, "When earth is quiet and orderly, it is called righteousness," so yin is called righteousness. The term "亡" signifies the preservation of "存"; knowing both existence and non-existence allows one to share in the principles of righteousness.

○下卦至不憂○荀注九三曰「三居下體之終而為之君，是上位也」，居上位而不如上九之亢，故不驕。荀又云「三臣於五是下位也」，在下位而亦如初之無悶，故不憂也。○終日至其時○此淮南義也。班固曰，淮南王安聘明易者九人，號九師法，其書今亡而鴻烈所述者其緒餘也。彼文云「夕惕若厲」，蓋今文脫夤字而以厲屬上讀也。古文厲屬下讀，故傳云雖危無咎。漢書多有作若厲者，皆據今文也。

The commentary on the section "the lower trigram... not worried" states that Xun Shuang explains the line nine in the third as "the third line is at the end of the lower trigram and serves as the ruler of the lower trigram, which is the position of superior authority." Although it holds a superior position, it is not as exalted as the line nine at the top, so it does not become arrogant. Xun Shuang also says "the third line is in a position of subordination to the fifth line, which is the position of inferiority." Although it is in a position of inferiority, it can still avoid worldly concerns like the first line, so it does not feel distressed. The section "all day... at that time" in the commentary uses the interpretation from the Huainanzi. Ban Gu explains that Prince Liu An of Huainan once invited nine scholars who were well-versed in the Yi Jing, known as the "nine schools of the Yi," but the book has since been lost. The "Honglie" section only preserves its remnants. The Huainanzi says "remaining vigilant as if in danger," which is likely due to the loss of the character "yin" in the current text, causing the character "li" to be read as belonging to the preceding word. In the ancient text, the character "li" is read as belonging to the following word, so the Wenyan says "although in danger, there is no blame." The Han Shu often uses "if in danger," which follows the current text.

九四曰或躍在淵無咎何謂也？子曰：上下無常，非為邪也；進退無恆，非離群也；君子進德修業，及時故無咎。注：或躍為上，在淵為下。進謂居五，退謂居初。二四不正，故皆言邪；三四不中，故皆言時。及時所以求中也。中庸曰「君子而時中」。

The classic text says: The statement of the fourth line, "Or leap in the abyss, no blame," what does it mean? Confucius said: Going up and down has no fixed rule, but it is not about doing perverse things; advancing and retreating have no fixed pattern, but it is not about separating from one's kind. A gentleman advances his virtue and cultivates his achievements, only seeking to keep pace with the right time, so there will be no calamity. Hui Dong explained: "Or leap" means going upward, "in the abyss" means staying below; "advancing" refers to rising to the fifth position, "retreating" refers to descending to the first position. Both the second and the fourth lines are not in the proper position, so both mention "perverse"; the third and the fourth lines are not in the center, so both mention "time." Keeping pace with the right time is precisely for seeking the middle way. The "Doctrine of the Mean" says, "A gentleman is timely and in the middle."

疏。或之者，疑之也。無常無恆，是釋或義。進謂居五，退謂居初，此荀義也。二中而不正，故言邪；三正而不中，故言時；四不中不正，故兼言之。時中者，易之大要也。孔子於彖傳言時者二十四卦，言中者三十六卦，於象傳言中者三十九卦，言時者六卦。蓋時者舉一卦所取之義而言之也，中者舉一爻所適之位而言之也。時無定而位有定，故象多言中少言時。子思作中庸，述夫子之意曰「君子而時中」，時中之義深矣。故文言申用九之義曰「知進退存亡而不失其正者，其惟聖人乎」，是時中之義也。王弼本欲及時也，今從古。

The term "or" refers to hesitation or uncertainty. The phrases "no constancy" and "no permanence" explain the meaning of "or." "Advance" refers to rising to the fifth position, and "retreat" refers to descending to the first position, according to Xun Shuang. When two lines are in the middle but not in the correct position, it is called "wrong"; when a line is in the correct position but not in the middle, it is called "timeliness." The fourth line is neither in the middle nor in the correct position, so both aspects are mentioned. Timeliness and the center are the key concepts in the Book of Changes. Confucius discusses "timeliness" in twenty-four hexagrams and "the center" in thirty-six hexagrams in the Commentary on the Judgment. In the Image Commentary, he discusses "the center" in thirty-nine hexagrams and "timeliness" in only six. Generally, "timeliness" refers to the meaning of a hexagram, while "the center" refers to the position of a line. Timeliness is not fixed, while position is fixed, so the Image Commentary focuses more on the center and less on timeliness. Zi Si, in the Zhongyong, restates Confucius' meaning by saying "a gentleman who acts in accordance with timeliness and the center." The meaning of timeliness and the center is profound. Therefore, the Wenyan explains the meaning of "all nines" by saying "those who know advancement, retreat, survival, and death without losing their correctness are perhaps only the sages," which discusses the principle of timeliness and the center. The Wang Bi version reads "desiring to seize the timeliness," but we follow the ancient version.

九五曰飛龍在天利見大人何謂也？子曰：同聲相應。注：謂震巽也。庖犧觀變而放八卦，雷風相薄故相應。同氣相求。注：謂艮兌也。山澤通氣，故相求。水流溼，火就燥。注：謂坎離也。離上而坎下，水火不相射。雲從龍，風從虎。注：謂乾坤也。乾為龍，雲生天，故從龍；坤為虎，風生地，故從虎。

The classic text says: "The line statement of the ninth line in the fifth position, 'A dragon soars in the sky, advantageous to see a great man,' what does this mean?" Confucius said: "Sounds of the same kind respond to each other." Hui Dong's self-commentary says: This refers to Zhen and Xun. Paoxi observed the changes of yin and yang and imitated them to create the eight trigrams. Zhen, which represents thunder, and Xun, which represents wind, interact with each other, so they respond to each other. The classic text says: "The breath of the same kind seeks each other." Self-commentary says: This refers to Gen and Dui. Mountains and marshes have connected breaths, so they seek each other. The classic text says: "Water flows to the damp place, fire burns to the dry place." Self-commentary says: This refers to Kan and Li. Li is above and Kan is below, so water and fire do not repel each other. The classic text says: "Clouds arise with the dragon, wind rises with the tiger." Self-commentary says: This refers to Qian and Kun. Qian represents the dragon, clouds arise from heaven, so clouds follow the dragon; Kun represents the tiger, wind arises from earth, so wind follows the tiger.

聖人作而萬物覩。注：聖人謂庖犧合德乾五，造作八卦，故聖人作。覩，見也。四變五體離，離為見，故萬物覩。萬物皆相見，利見之象也。本乎天者親上，本乎地者親下。注：震坎艮皆出乎乾，故曰本乎天，而與乾親，故曰親上。巽離兌皆出乎坤，故曰本乎地，而與坤親，故曰親下。天尊故上，地卑故下也。則各從其類也。注：二五相應，如物類之相感，故下之應上猶子之於父母，各從其類。

The text says: When the sage arises, all things look up to him. Commentary: "Sage" refers to Fuxi. His virtue corresponds with the fifth line of Qian, so he created the eight trigrams. Therefore, when the sage arises, "seeing" means to perceive. The fourth line changes and the fifth line forms the body of Li, which represents seeing, so all things can be perceived. All things see each other, which is the image of "favorable for seeing a great man." The text says: It is based on heaven's proximity to above and earth's proximity to below. Commentary: Zhen, Kan, and Gen all originate from Qian, so they are based on heaven; they are close to Qian, so they are near above. Xun, Li, and Dui all originate from Kun, so they are based on earth; they are close to Kun, so they are near below. Heaven is exalted and thus is above; earth is humble and thus is below. The text says: This is each following its own kind. Commentary: The second line and the fifth line correspond with each other, like the mutualsympathetic response between things. Therefore, the lower line responds to the upper line, just as children respond to parents, each following its own kind.

疏。謂震至從虎○此虞義也。傳因二五相應而廣其義，明八卦陰陽本有是相應之理也。庖犧觀變於陰陽而立八卦，震雷巽風相薄而不相悖，故同聲相應；艮山兌澤，高下氣通，故同氣相求；坎水離火相逮而不相射。射，厭也。內經曰「雲出天氣，風出地氣」。乾為龍，坤為虎，故云從龍風從虎。鴻範曰「日風」，鄭注云「風，土氣也」。凡氣非風不行，猶金木水火非土不處，故土氣為風。虎，土物也，坤為土，是風從虎亦是從其類也。

This is a commentary. First, it explains the passage from the "Wenyan" section, from "saying Zhen" to "from tiger," using Yu Fan's interpretation. The "Wenyan" text extends the meaning by referring to the correspondence between the second and fifth lines, explaining that the yin and yang of the eight trigrams inherently have such corresponding relationships. Paoxi observed the changes of yin and yang and established the eight trigrams: Zhen (Thunder) and Xun (Wind) interact with each other without contradiction, so it is said that they correspond in sound; Gen (Mountain) and Dui (Lake) have mutual communication between high and low, so it is said that they seek each other in spirit; Kan (Water) and Li (Fire) influence each other without mutual rejection—"shè" means rejection. The "Neijing" says, "Clouds arise from the weather, wind arises from the earth's qi." Qian represents dragon, Kun represents tiger, so it is said that clouds follow dragons and wind follows tigers. The "Hongfan" mentions "wind" as one of the "shuying" (various phenomena). Zheng Xuan's commentary says, "wind is the qi of earth." All qi cannot move without wind, just as metal, wood, water, and fire cannot be placed anywhere without earth. Therefore, earth's qi is wind. Tiger is an animal of earth, and Kun represents earth, so wind following tiger is also following its kind.

○聖人至象也○此虞義也。聖人即大人也。文王書辭繫庖犧於九五，故聖人謂庖犧也。庖犧全體中和，故合德乾五，始作八卦，是聖人作。樂記曰「作者之謂聖」是也。說卦曰「相見乎離」，故離為見。聖人作而萬物共覩，即利見大人之義也。

The commentary from "Shuzheng Zhu Wen" on the section from "Saint" to "image" uses Yu Fan's interpretation. Here, the term "Saint" refers to the "Great Person." King Wen composed the Line Statements and assigned the tradition of Paoxi to the fifth line, so "Saint" refers to Paoxi. Paoxi completely embodied the principle of harmony and balance, so his virtue corresponds with the fifth line of Qian. He first created the Eight Trigrams, which is why it is said "the Saint created." The "Liji · Yujie" states "the one who creates systems is called a Saint," which is exactly this meaning. The "Shuogua Zhuan" says "they meet in Li," so Li represents "seeing." When the Saint arises, all things jointly behold, which means "favorable for seeing the Great Person."

○震坎至下也○此虞義也。乾道成男，故震坎艮皆本乎天而皆陽類，故親上；坤道成女，故巽離兌皆本乎坤而皆陰類，故親下。天尊地卑，故有上下之別。表記亦云「父尊而不親，母親而不尊」也。○二五至其類○此總結上義也。物類相感如聲氣之類是也。下應上謂聖人作而萬物覩也。言二之應五如子之親上親下，以類相從，所以釋利見之義也。

The commentary from "Zhen Kan" to "Xia Ye" section uses Yu Fan's interpretation. The principle of Heaven gives rise to the male, so Zhen, Kan, and Gen are all based on Heaven and belong to the category of Yang, thus they are close to the upper position. The principle of Earth gives rise to the female, so Xun, Li, and Dui are all based on Earth and belong to the category of Yin, thus they are close to the lower position. Heaven is exalted and Earth is humble, hence the distinction between upper and lower. The "Rites of Zhou: Bi Ji" also says, "The father is dignified but not familiar, the mother is familiar but not dignified." The commentary from "Er Wu" to "Qi Le" section is a summary of the above meaning. Things of the same kind respond to each other, like similar sounds or breaths. The lower line corresponds to the upper line, referring to the emergence of the sage and the observation of all things. This means that the second line corresponds to the fifth line, just as children are close to the upper and lower respectively, each following their category, thus explaining the meaning of "beneficial to see."

上九曰忼龍有悔何謂也？子曰：貴而無位。注：天尊故貴，以陽居陰故無位。高而無民。注：坤為民，驕亢失位，故無民。賢人在下位而無輔。注：上應三，三陽德正，故曰賢人；別體在下，故曰在下位；兩陽無應，故無輔。是以動而有悔也。注：動於上不應於下，故有悔。

The text says: The statement of the top line, "The dragon is restless and has regret," what does it mean? Confucius said: It refers to a position of high status but without a real position. Hui Dong's commentary: The top line represents the heavenly principle, and heaven is supreme, so it is called noble; but a yang line is in a yin position, so it is said to have no position. The text says: Being in a high position but without the people. Commentary: The earth represents the people; the top line is arrogant and out of place, so it has no people. The text says: The virtuous person is in a low position but does not receive support. Commentary: The top line corresponds with the third line, which is a yang line with proper virtue, so it is called a virtuous person; the third line belongs to the lower part, so it is said to be in a low position; the top line and the third line are both yang lines and cannot correspond, so it does not receive support. The text says: Therefore, any movement brings regret. Commentary: Being in a high position and moving, but the lower part does not respond, so there is regret.

疏。天尊至無位○此虞義也。上於三才為天道，是天尊，故貴也。上本陰位，以陽居之，故無位。無位猶失位。荀云「在上故貴，失位故無位」，亦此義也。○坤為至無民○廣雅曰「亢，高也」。越語曰「天道盈而不溢，盛而不驕」。上九驕亢，又處非其位，民不與之，故無民也。

This is the commentary. First, the commentary explains the passage from "Heavenly Supreme" to "without position" using Yu Fan's interpretation. The top line belongs to the heavenly principle among the three elements, and heaven is the highest, hence it is considered noble. Originally, the top position is a yin position, but now a yang line occupies it, hence it is said to have no position; having no position means it has lost its proper position. Xu Shuang said, "It is noble because it is at the highest position, and it has no position because it has lost its proper position," which means the same thing. Next, the commentary explains the passage from "Kun represents" to "without people." The "Guangya" says, "Kang means high." The "Guoyu · Yueyu" says, "The heavenly way is full but does not overflow, strong but not arrogant." The upper nine is both arrogant and high, and it is in an improper position, so the people do not follow it, hence it has no people.

○上應至無輔○此荀義也。知賢人為九三者，上傳云「在下位而不憂」，故知三也。乾鑿度有一聖二庸三君子之目，謂復初陽正為聖人，臨二陽不正為庸人，泰三陽正為君子。乾為賢人，故又稱賢人也。三在下卦，故云別體。三上敵應，故無輔也。○動於至有悔○此淮南義，見繆稱篇也。

The commentary from "Shang Ying" to "Wu Fu" section uses Xun Shuang's interpretation. It is determined that "Xian Ren" refers to Nine in the Third Line because earlier in the "Wen Yan" it says "in a low position but not worried," which indicates the Third Line. The "Qian Zao Du" mentions "one is the sage, two is the ordinary person, three is the gentleman," meaning in the "Fu" hexagram, the First Line is yang and proper, hence the sage; in the "Lin" hexagram, the Second Line is yang but not proper, hence the ordinary person; in the "Tai" hexagram, the Third Line is yang and proper, hence the gentleman. Since Qian also represents the Xian Ren, here it is also called Xian Ren. The Third Line is in the Lower Trigram, so it is said to belong to a separate category. The Third and the Upper are both yang lines, but they are opposing rather than corresponding, so they do not receive support. The commentary from "Dong Yu" to "You Hui" section uses the interpretation from the "Huainanzi," found in the "Miu Cheng" chapter.

潛龍勿用，下也。注：下謂初。見龍在田，時舍也。注：暫舍於二，以時升坤五。終日乾乾，行事也。注：坤為事，以乾通坤，故行事。或躍在淵，自試也。注：求陽正位而居之，故自試。飛龍在天，上治也。注：畫八卦以治下，故曰上治。忼龍有悔，窮之災也。注：卦窮於上，知進忘退，故災。乾元用九，天下治也。注：正元以成化，故天下治。

The text says: "A dragon in concealment should not be used," because it is in the lowest position. Hui Dong explains: "Lower" refers to the first line. The text says: "A dragon appears on the field," which means temporarily stopping to wait for the right time. His note says: temporarily staying at the second position, waiting for the opportunity to rise to the fifth line of the earth. The text says: "All day long the dragon toils," which refers to doing affairs. His note says: the earth represents affairs, and with the heaven interacting with the earth, it is about doing affairs. The text says: "The dragon leaps in the abyss," which refers to self-testing. His note says: seeking the proper position for the yang line, thus self-testing. The text says: "The dragon flies in the sky," which refers to governing from above. His note says: drawing the eight trigrams to govern the world, thus governing from above. The text says: "The dragon has regret," which refers to calamity brought by reaching the extreme. His note says: when the hexagram reaches the top line, it has reached its extreme, only knowing advancement and forgetting retreat, thus causing calamity. The text says: "The primordial power of heaven uses all nines," which refers to the world being well governed. His note says: rectifying the primordial power to achieve education and cultivation, thus the world is well governed.

疏。下謂至下治○易氣從下生，故謂下為初。二非其位，故云暫舍，虞氏亦云「非王位時暫舍也」。以時升坤五，故經云見龍在田，田謂坤，非謂舍于田也。坤為事，謂泰坤；震為行，以乾通坤，故曰行事，進德修業是也。四非上居五則當下居初，或之，故云自試也。

This is a commentary. First, it explains the passage from "downward" to "governance." The energy of the Book of Changes originates from below, so "downward" is interpreted as the first line. The second line is not the proper position for a yang line, so it is said to be temporarily abandoned. Yu Fan also said that it is not the position of the ruler, but merely a temporary stay. Waiting for the opportunity to rise to the fifth line of the坤 (Earth) trigram, the text says "the dragon appears in the field." "Field" refers to the坤 trigram, not that it remains in the field. The坤 trigram represents affairs, referring to the坤 body in the卦 of Tai; the震 trigram represents movement, with the乾 trigram connecting with the坤 trigram, hence "acting and proceeding," which means cultivating virtue and practicing morality. If the fourth line does not rise to the fifth, it should descend to the first, being in a state of hesitation, hence it is said "self-testing."

白虎通曰「伏戲仰觀俯察，畫八卦以治下，下服而化之，故謂之伏戲」。孟喜章句曰「伏，服也；戲，化也」，是畫卦治下之事。上對下言，故云上治也。王肅註上九曰「知進忘退故悔」。蓋卦窮於上，當退之三，上不知退，亢極災至，故曰災也。春秋元命包曰「天不深正其元，不能成其化」。九者變化之義，以元用九，六爻皆正，王者體元建極，一以貫之而君臣上下各得其位，故天下治也。

The White Tiger Classic says, "Fuxi observed heavenly phenomena and examined earthly geography, drawing the Eight Trigrams to govern the world, and the people obeyed and were taught by him, hence he is called Fuxi." Meng Xi's Commentary says, "Fu means obedience, and Xi means transformation," showing this is precisely about drawing trigrams to govern the world. "Upper" is contrasted with "Lower," so it is called "Upper Governance." Wang Su's commentary on Upper Nine says, "He only knows advancement and forgets retreat, hence there is regret." Generally, when a hexagram reaches the top line, it has reached its extreme, and it should retreat to the third position. However, the top line does not know retreat, leading to excessive advancement and disaster, hence it is said "disaster." The Spring and Autumn Original Mandate says, "Heaven cannot deeply and properly regulate its vital energy, it cannot accomplish its nurturing and transformation." "Nine" contains the meaning of change, using the original to operate the nine, and all six lines return to correctness; the ruler observes the original vital energy, establishes the center, and maintains consistency, so that ministers and people each have their proper positions, hence the world is well governed.

潛龍勿用，陽氣潛藏。注：陽息初，震下有伏巽，故曰潛藏。見龍在田，天下文明。注：二升坤五，坤為文，坤五降二體離，離為明，故天下文明。終日乾乾，與時偕行。注：震為行，因時而惕，故與時偕行。書曰「時之徙也勤以行」。或躍在淵，乾道乃革。注：二上變體革，故乾道乃革。飛龍在天，乃位乎天德。注：體元居正，故位乎天德。書曰「其惟王位在德元」。忼龍有悔，與時偕極。注：陽將負其極弱，故與時偕極。乾元用九，乃見天則。注：六爻皆正，天之法也，在人則為王度。易說「易六位正，王度見矣」。

The text says: "A hidden dragon is not yet in use," meaning the yang energy is hidden and not yet emerging. Hui Dong explains: yang energy begins to grow at the beginning, and beneath the trigram Zhen (Thunder) lies the trigram Xun (Wind), so it is said to be hidden. The text says: "A dragon appears in the field," meaning the world has literary brilliance and brightness. His own note: the second line rises to the fifth line of Kūn (Earth), and Kūn represents literature; the fifth line of Kūn descends to the second line to form the trigram Li (Fire), which represents brightness, so it is said the world becomes civilized. The text says: "All day long the dragon is diligent," meaning keeping pace with the times. His own note: Zhen represents movement, and being cautious and alert at the right time, so it is said to keep pace with the times. The "Book of Zhou" says, "Opportunities change and do not remain fixed; one must strive to keep up." The text says: "The dragon may leap in the abyss," meaning the way of Qian (Heaven) reaches this point and undergoes change. His own note: the second line and the top line change to form the trigram Ge (Change), so it is said the way of Qian is change. The text says: "The dragon flies in the sky," meaning it resides in the position of Heavenly Virtue. His own note: by observing the origin of Qian, it occupies the correct position, so it is said to be in the position of Heavenly Virtue. The "Book of Documents" says, "Only the king's position is in the origin of virtue." The text says: "The dragon is restless and has regret," meaning it follows the time to its end. His own note: yang energy is about to face the trend of reaching its limit and turning weak, so it follows the time to its end. The text says: "The use of the nine in Qian Yuan," thus revealing the principle of Heaven. His own note: all six lines are correct, which is the principle of Heaven; when applied to human affairs, it is the principle of the sovereign. The "Commentary on the Book of Changes" says, "When all six positions in the Book of Changes are correct, the principle of the sovereign is revealed."

疏。陽息至潛藏○繫下曰「龍虵之蟄以存身也」，虞彼注云「蟄，潛藏也」。龍潛而虵藏，十一月陽息初，震為龍，巽為虵，故曰潛藏也。○二升至文明○二升坤五，觀乎人文以化成天下，坤離皆指在下而言，故云天下文明。○震為至以行○息至三體震，震為行。書曰者，周書周祝文，孔晁注云「謂與時偕行也」。

This is the commentary. First, the commentary explains the passage from "Yang grows" to "hidden away." The "Lower Great Treatise Transmission" says, "The dragon and snake are hidden away to preserve themselves." Yu Fan comments, "Hidden away means hidden." The dragon represents hidden, the snake represents concealed; in the eleventh month, yang energy begins to grow, zhen represents the dragon, xun represents the snake, so it is called hidden away. Next, the commentary explains the passage from "two ascending" to "civilization." Two ascending to kūn five, observing human culture to cultivate and perfect the world; kūn and li are both referring to things below, so it is said "the world becomes civilized." Next, the commentary explains the passage from "zhen represents" to "to act." Yang energy grows to three and forms the body of zhen, zhen represents movement. The "book says" cited in the commentary is from "The Lost Book of Zhou · Zhou Zhu," and Kong Chao's commentary says, "This means to act in accordance with the times."

○二上至乃革○二升坤五，上降坤三，是二上變也。乾二上變，其象為革，故體革而云四。體革者，革之既濟較九四一爻耳。四變成既濟，革彖云「元亨利貞」，與乾用九同，故發其義於九四爻而云乾道乃革耳。

The commentary from "Er Shang" to "Nai Ge" explains that the second line moves to the fifth line of the坤 (Kun) hexagram, and the upper line moves to the third line of the坤 (Kun) hexagram. This is referred to as "the second and upper lines changing." When the second and upper lines of the Qian (Heaven) hexagram change, the resulting image is the Ge (Revolution) hexagram, hence it is associated with the nine in the fourth line. The formation of the Ge hexagram is explained as differing from the Ji Ji (Perfect Stillness) hexagram only by the fourth line; changing the fourth line alone transforms it into the Ji Ji hexagram. The Tu Ci (Commentary) of the Ge hexagram states "Yuan, Heng, Li, Zhen," which has the same meaning as the "Yong Ji" (All Nines) of the Qian hexagram. Therefore, the meaning is elaborated on the fourth line, stating "the way of Qian leads to revolution."

○體元至德元○易有天位天德。天位九五也，天德乾元也。中庸曰「雖有其位，苟無其德，不敢作禮樂焉；雖有其德，苟無其位，亦不敢作禮樂焉」，鄭注云「言作禮樂者必聖人在天子之位」。體元居正者，以乾元之德而居九五之位，故云位乎天德也。書洛誥文，引之者證天德之為乾元也。

The commentary from "Body of the Origin" to "De Origin" discusses the concepts of "heavenly position" and "heavenly virtue" in the Book of Changes. The Book of Changes mentions both "heavenly position" and "heavenly virtue": "heavenly position" refers to the Nine in the Fifth, and "heavenly virtue" refers to the Creative Power of Heaven. The Doctrine of the Mean states, "Although one may possess the position, without the corresponding virtue, one dare not create rites and music; although one may possess the virtue, without the corresponding position, one also dare not create rites and music." Zheng Xuan explains, "This means that the person who creates rites and music must be a sage who holds the position of the Son of Heaven." The phrase "body of the origin dwelling in the proper position" means to possess the virtue of the Creative Power of Heaven and to occupy the position of the Nine in the Fifth, hence it is said "dwelling in the virtue of Heaven." The passage cited in the commentary is from the Book of Documents, the Lo Guo section, and it is quoted to demonstrate that heavenly virtue is the Creative Power of Heaven.

○陽將至偕極○陽窮於上，則陰復於下，故云陽將負。伏生鴻範五行傳曰「王之不極，是謂不建，厥咎瞀，厥罰恆陰，厥極弱」，鄭彼注云「天為剛德，剛氣失，故於人為弱。易說亢龍之行曰：貴而無位，高而無民，賢人在下位而無輔，此之謂弱」。劉歆說曰「君有南面之尊而亡一人之助，故其極弱也」。廣雅曰「亢，極也」。蔡邕月令章句曰「極者，至而還之辭」。陽道窮剛反為弱，即與時偕極之義也。

The commentary from "Yang Jiang" to "Xie Ji" section explains that when the yang energy reaches its extreme at the top line, the yin energy returns to the lower position, hence it is said "Yang will turn back." Fu Sheng's "Hong Fan Wu Xing Zhuan" states that if the ruler cannot establish the central principle, it is called "not establishing," its calamity is confusion and disorder, its punishment is prolonged darkness without light, and its ultimate outcome is weakness. Zheng Xuan comments there that "Heaven is characterized by strong virtue; when the strong energy is lost, it becomes weakness in human terms. The 'Yi Shuo' explains the actions of the dragon at the peak: being noble without position, high without people, virtuous people in lower positions without support, which is called weakness." Liu Xin says "the ruler has the honor of facing south but does not receive help from anyone, so his ultimate outcome is weakness." "Guang Ya" says "extreme is the peak." Cai Yong's "Yue Ling Zhang Ju" says "the term 'extreme' refers to reaching the end and returning." When the yang path reaches its limit, the strong turns into weakness, which is exactly the meaning of "going with the time to reach the extreme."

○六爻至見矣○六爻皆正謂既濟也。剛柔正而位當，行事皆合於天，故曰天之法。參同契曰「用九翩翩為道規矩」是也。易說者，乾鑿度文。案鴻範五行傳射屬王極，鄭氏注云「射，王極之度也。射人將發矢，必先於此儀之，發矢則必中於彼矣。君將出政，亦先於朝廷度之，出則應於民心」，故云王度見矣。

The commentary on the passage from "six lines" to "it is seen" explains that when all six lines are in the correct position, it refers to the hexagram "Already Completed." When both the strong and the flexible lines are in their proper positions and the line positions are appropriate, the actions undertaken are in harmony with heaven, hence it is said "the law of heaven." The "Chang Tong Qi" states "All Nines move gracefully, forming the rules of the Dao," which is exactly this meaning. The "Yi Shuo" mentioned in the commentary refers to the text of the "Qian Zao Du." According to the "Hong Fan Wu Xing Zhuan," "shooting" is assigned to the supreme principle, and Zheng Xuan's commentary says "shooting refers to the law of the supreme principle. When the archer is about to release the arrow, he must first measure and adjust it here, and the arrow will certainly hit the target. Similarly, when the ruler is about to issue a decree, he must first deliberate and measure it in the court, and when it is issued, it will certainly align with the people's hearts." Therefore, it is said "the royal standard is seen."

乾元者始而亨者也。注：乾始開通，以陽通陰，故始通。利貞者情性也。注：推情合性。乾始而以美利利天下，不言所利，大矣哉。注：乾始，元也。美利謂雲行雨施、品物流形，故利天下。天何言哉，四時行焉，百物生焉，故利之大者也。

The text says: "The creative power of Heaven (Qian) is the beginning that opens up and allows all things to be connected." Hui Dong's commentary states: "Heaven initiates and opens up all things, with yang communicating with yin, thus it is called 'beginning to connect.'" The text says: "Beneficial and upright" refers to emotion and nature. The commentary explains: "To guide one's emotions in accordance with nature." The text says: "Heaven initiates all things and bestows beautiful benefits upon the world, yet does not boast of its benefits, truly great indeed." The commentary states: "'Heaven's beginning' refers to 'Yuan.' 'Beautiful benefit' refers to the movement of clouds, the distribution of rain and dew, and the formation of all things, thus benefiting the world. The Analects say, 'What does Heaven say? The four seasons proceed as usual, and all things grow as they should.' Therefore, this is the greatest benefit."

大哉乾乎，剛健中正純睟精也。注：剛者，天德也；健者，天行也；中謂居五，正謂居初與三也；純兼統陰爻也；睟不雜也；一氣能變曰精。繫曰「精氣為物」。六爻發揮，旁通情也。注：發，動；揮，變也。乾六爻發揮變動，旁通於坤，坤來入乾以成六十四卦，吉凶以情遷，故曰旁通情也。時乘六龍以御天也，雲行雨施，天下平也。注：言乾六爻乘時以居天位，坤下承之成既濟定，陰陽和均而得其正，故天下平。

The text says: How great is Qian! It is strong, vigorous, centered, upright, pure, clear, and refined. Hui Dong's commentary says: "Strong" refers to the virtue of Heaven, "vigorous" refers to Heaven's movement; "centered" refers to its position in the middle of the five positions, "upright" refers to its position in the first and third positions; "pure" refers to its encompassing the yin lines; "clear" refers to its lack of confusion; and "refined" refers to its ability to change with one breath. The Great Treatise says, "The refined qi gives rise to things." The text says: The six lines of Qian are expressed and change, reaching all things through their mutual communication. Commentary: "Expressed" means movement, "change" means transformation. The six lines of Qian express and change, communicating with Kun; when Kun enters Qian, it forms the sixty-four hexagrams, and good and bad fortune move with the situation, hence it is said, "communication through situation." The text says: Riding six dragons in due time to govern the heavenly way, clouds flow and rain spreads, bringing peace to the world. Commentary: This refers to the six lines of Qian occupying the heavenly positions in due time, while Kun supports it below to form the fixed state of Ji Ji. Yin and Yang are in harmony and each is in its proper place, hence the world is at peace.

疏。乾始至始通○此虞義也。始即元也。乾知大始，故亦曰始。天地不變不能通氣，乾始交於坤，以陽通陰，故始通也。○推情合性○此魏伯陽義也。爻不正以歸於正，故曰利貞。性，中也；情者，性之發也。發而中節，是推情合性謂之和也。易尚中和，故曰利貞者情性。聖人體中和，天地位，萬物育，既濟之効也。

This is a commentary. First, the commentary explains the passage from "Qian begins" to "beginning to connect," using Yu Fan's interpretation. "Begin" refers to "Yuan." The Great Treatise says "Qian knows the great beginning," so Qian is also called "beginning." If heaven and earth do not interact, they cannot communicate; when Qian begins to interact with Kun, yang communicates with yin, so it is called "beginning to connect." Next, the commentary explains the sentence "pushing emotion to harmonize nature," using Wei Boyang's interpretation. A line is originally not correct but is made correct, so it is called "beneficial to hold firm." "Nature" refers to the middle, and "emotion" refers to the movement of nature; when the movement conforms to proper limits, it is pushing emotion to harmonize with nature, which is called "harmony." The Book of Changes values the middle and harmony, so it says "beneficial to hold firm refers to emotion and nature." The sage embodies the middle and harmony, so heaven and earth each occupy their proper position, and all things develop according to their nature, which is precisely the effect of the Hexagram of Completion.

○乾始至大也○「大哉乾元，萬物資始」，故知乾始元也。美利以下，虞義也。始而亨，故云行雨施、品物流形，是利天下之事也。尋繫下述咸至遘六日七分之義曰「過此以往，未之或知也」。始而亨，成既濟化育之功，天不言而歲功成，故天何言哉，四時行焉，百物生焉，所利者大，故利者大也。俗本作能以，今從古也。

The commentary on the section from "Qian begins" to "greatness" states that the "Great Commentary on the Judgment" says "How great is the Qian Yuan, the source of all things," thus "Qian begins" refers to Yuan. The part following "beautiful and beneficial" uses the interpretation of Yu Fan. To initiate and make things flow smoothly, hence the clouds move, the rain falls, and all things take shape, these are all beneficial to the world. The "Great Treatise" in its lower section discusses the meaning of the hexagram qi (energy) from "Xian" to "Gou" over six days and seven parts, saying "Beyond this, no one knows." Initiating and making things flow smoothly, achieving the accomplishment of transformation in "Ji Ji," the heavens do not speak a word, yet the harvest of a year is naturally complete. Therefore, it says "What does heaven say? The four seasons proceed, and all things are born." The benefit it provides is great, hence "benefit means great." The common version here reads "can with," but we follow the ancient version.

○剛者至為物○文五年春秋傳曰「天為剛德」，故云剛者天德也；象曰「天行健」，故云健者天行也。若然，大有彖傳曰「其德剛健」，則健亦德也，而云天行者，乾剛坤柔，剛柔者立本者也，健者運行，故曰天行。乾六爻唯五為中，初三為正，二中而不正，例居坤五，故云中謂居五；四上不正，四例居坤初，上例居坤三，故云正謂居初與三也。

The commentary explains from "the strong" to "as things" section. The "Zuo Zhuan" states in the fifth year of Wen Gong that "heaven is the strong virtue," so the commentary says "strong is the virtue of heaven." The "Image Commentary" says "heaven moves with strength," so the commentary says "strength is the movement of heaven." Therefore, the "Commentary on the Judgment" of "Da You" says "its virtue is strong and vigorous," indicating that "strength" is also a virtue. However, here it is said as "heaven's movement," because Qian is strong and Kun is flexible, and strong and flexible are used to establish the fundamental principles. "Strength" refers to the unceasing movement, so it is called "heaven's movement." Among the six lines of Qian, only the fifth is central, while the first and third are proper positions. The second is central but not in the proper position, and by convention it should ascend to the fifth position of Kun, so it is said "central refers to being in the fifth." The fourth and sixth are not in proper positions; the fourth by convention descends to the first position of Kun, and the sixth by convention descends to the third position of Kun, so it is said "proper positions refer to being in the first and third."

乾鑿度曰「乾道純而奇」，鄭彼注云「陽道專斷，兼統陰事，故曰純」。純，全也。陽畫三，陰畫六，乾兼坤則九，故云全也。乾太元凖之以睟，荀子非相曰「睟而能容雜」，劉淵林吳都賦注云「不雜曰睟」，雜者睟之反，故云睟不雜也。管子心術曰「一氣能變曰精，一事能變曰智」。精者清也，天輕清而上者，故董子曰「氣之清者為精」。繫上曰「精氣為物」，亦謂乾也。

The "Qian Zao Du" says, "The principle of Qian is pure and belongs to the odd number." Zheng Xuan's commentary says, "The principle of Yang can act independently and also govern the affairs of Yin, so it is called pure." "Pure" means complete. The number of Yang lines is three, and the number of Yin lines is six. Since Qian includes the lines of Kun, it totals nine, hence it is called complete. In the "Tai Xuan," Qian is paired with "su." The "Xun Zi · Fei Xiang" says, "Pure and able to contain miscellaneous elements." Liu Yuanlin's commentary on the "Wu Du Fu" says, "Not miscellaneous is called su." "Miscellaneous" is the opposite of "su," so the commentary says, "Su means not miscellaneous." The "Guan Zi · Xin Shu" says, "One breath that can change and transform is called Jing, and one matter that can change and adapt is called Zhi." Jing means clear; since the sky is light and clear and rises upward, Dong Zhongshu says, "The clear part of the qi is called Jing." The "Xi Ci Shang Wen" says, "The refined qi becomes things," which refers to Qian.

○發動至情也○虞注說卦云「發動揮變」。乾六爻以下陸義也。乾精粹氣純，故能發揮變動，旁通於坤。坤者，乾之反也，震與巽、坎與離、艮與兌及六十四卦皆然，故云坤來入乾以成六十四卦，各卦有旁通。法言「或問行，曰旁通厥德」，李軌注云「應萬變而不失其正者唯旁通乎」。若然，旁通與用九用六同義。乾坤純，故用九六；餘卦六爻相雜謂之旁通也。吉凶以情遷，下繫文。各卦旁通，有吉有凶，吉凶者易之情，故云旁通情也。○言乾至下平○義見乾卦及彖傳。陰陽和均以下，荀義也。

The commentary explains from "movement" to "emotion" in this section. Yu Fan's commentary on "The Explanation of the Hexagrams" says, "movement is the expression of action, and change is the expression of transformation." From "the six lines of Qian" onwards, the explanation follows Lu Ji's view. Qian is pure in essence and has a pure qi, so it can express and transform, and thus relates to Kun. Kun is the opposite of Qian; Zhen and Xun, Kan and Li, Gen and Dui, and so on up to the sixty-four hexagrams, all follow this pattern. Therefore, it is said that Kun enters into Qian to generate the sixty-four hexagrams, and each hexagram has its corresponding opposite hexagram. Yang Xiong's "Discourses on the Classic" records that someone asked about the way of action, and the answer was "to relate to the virtue of others." Li Gui's commentary says, "Only by relating to all changes without losing the right path can one be considered as relating to others." Thus, it appears that the concept of relating to others is the same as that of "all nines" and "all sixes": Qian and Kun are pure, so they are referred to as "all nines" and "all sixes"; the other hexagrams have lines of yin and yang mixed, and thus are called relating to others. The phrase "good and bad fortune change with emotion" is from the "Commentary on the Judgment" of the "Great Treatise." Since each hexagram relates to another, there is both good and bad fortune, and good and bad fortune are the emotions shown by the Book of Changes, so it is said "relating to others is emotion." The following commentary from "speaking of Qian" to "below level" has already been explained in the hexagram of Qian and the "Commentary on the Judgment." The part from "harmony of yin and yang" onwards uses the view of Xun Shuang.

君子以成德為行，日可見之行也。注：初，善也，積善成德，震為行，故以為行。終日乾乾，行事也，故日可見之行。潛之為言也，隱而未見，行而未成，是以君子弗用也。注：陽見於二，成於三，今隱初，故未見。震為行，行而未成，是以弗用。

The text says: A gentleman puts into action the virtue he has already cultivated, which is a behavior that can be seen every day. Hui Dong's commentary: The first line represents goodness; accumulating goodness leads to virtue. Zhen represents action, so it is used to signify action. Being diligent all day long is precisely engaging in affairs, hence it is said to be a behavior that can be seen every day. The text says: What is meant by "qian" (hidden) is being concealed and not yet revealed, acting but not yet accomplished, thus the gentleman does not act. Commentary: Yang appears at the second line and is completed at the third line. Now it is still hidden at the first line, hence not yet revealed. Zhen represents action, and action that has not yet been accomplished, hence no action is taken.

疏。初善至之行○初，元也，元者善之長，故云善也。積善成德，勸學篇文。虞注坤文言曰「初乾為積善」，善積於初，成於三，故漢議郎元賓碑云「乾乾積善」。三終日乾乾，積善成德之象，故曰日可見之行也。德必三而成者，乾鑿度曰「易始於一，分於二，通於三」，至三而天地人之道備，故董子曰「天地與人三而成德，天之大經也」。

This is a commentary. First, the commentary explains the text from "Initially, good" to "the action." Initially refers to the beginning, which is the "origin" as mentioned in the "Wenyan" section, so the annotation says that "initial" is good. "Accumulating good deeds leads to virtue" is a phrase from the "Xunzi · Encouragement of Learning." Yu Fan, a commentator, explained the "Wenyan" of the "Kun" hexagram, saying "the first line's Qian represents the accumulation of good deeds." Good deeds are accumulated at the first line and completed at the third line, so the stele of Yuan Bin, a Han dynasty official, says "Qian Qian accumulates good deeds." The third line's constant diligence in Qian represents the image of accumulating good deeds to form virtue, so it is said that this can be seen as a daily action. Virtue is only completed at the third line because the "Qian Zao Du" says "The Book of Changes begins with one, divides into two, and is complete at three." When it reaches three, the ways of heaven, earth, and humanity are all complete. Therefore, Dong Zhongshu said, "Heaven, earth, and humanity together form virtue; this is the great law of heaven."

○陽見至弗用○九二見龍，故云陽見於二。春秋元命包曰「陽起於一，成於三」，今陽在初，故隱而未見。體震，震為行，行而未成，謂德未成。成十八年古文春秋傳曰「服讒搜慝以誣成德」，服虔曰「成德，成就之德」。初德未成，故弗用也。此專釋潛義，故云潛之為言。

The section from "Yang appears" to "not used" explains the meaning of the term "qian" (潜). Nine in the second line represents the dragon appearing, so it is said that Yang is manifesting in the second line. The "Chunqiu Yuanmengbao" states "Yang arises from one and is completed at three"; now Yang is still in the initial position, thus hidden and not yet manifest. The first line belongs to the trigram Zhen (Thunder), which represents movement; movement has not yet achieved completion, indicating that virtue has not yet been formed. The ancient text of the "Zuo Zhuan" in Chenggong 18th year reads "serve slander and search for evil to falsely establish virtue," and Fu Qian's commentary says "established virtue refers to virtue that has already been achieved." Since the virtue of the first line has not yet been achieved, it is not used. This section specifically explains the meaning of the term "qian," hence it says "as for the meaning of qian."

君子學以聚之，問以辯之。注：二陽在二，兌為口，震為言為講論，臨坤為文，故學以聚之，問以辯之。兌象君子以朋友講習。寛以居之，仁以行之。注：震為寛仁為行，居謂居五，謂寛以居上而行仁德也。易曰見龍在田利見大人，君德也。注：德成而上故曰君德。

The text says: A gentleman relies on learning to accumulate knowledge and relies on asking questions to discern right and wrong. Hui Dong's commentary: The yang in the second line, nine two, resides in the second position. The trigram Dui represents the mouth, Zhen represents speech and discussion. The trigram Kun in the hexagram Lin represents culture, so learning accumulates knowledge and asking questions discerns right and wrong. The Great Image of the hexagram Dui says, "The gentleman uses friends to discuss and study." The text says: To be broad-minded and to act with benevolence. Commentary: Zhen represents breadth and benevolence and action; "residing" refers to ascending to the fifth position, meaning to be broad-minded in a high position and to practice benevolence. The text cites "The Book of Changes says: Seeing the dragon in the field, it is advantageous to see the great man," saying this is the virtue of a ruler. Commentary: When virtue is already established and one ascends to a high position, this is called the virtue of a ruler.

疏。二陽至講習○此虞義也。乾自坤來，陽在初為震，在二為兌，故兌為口，震為言為講論。臨坤為文者，博學於文故也。兌象朋友講習者，虞於彼注云「兌兩口相對，故朋友講習」。漢博陵太守孔彪碑曰「龍德而學」，學問所以成君德也。周書本典曰「王在東宮，召周公曰：朕聞武考，不知乃問，不得乃學，俾資不肖永無惑」，是人君有學問之事也。

This is a commentary. First, it explains the annotation from "two yangs" to "study and discussion" section, using Yu Fan's interpretation. Qian comes from Kun, with yang in the first position forming Zhen, and in the second position forming Dui, so Dui represents the mouth, and Zhen represents speech and discussion. The meaning of Kun in the "Great Image" of Lin is taken as "studying widely in literature," referring to the meaning of "studying widely in literature." The meaning of Dui in the "Great Image" of Dui is that there is friendship and discussion, and Yu Fan notes there "Dui is the image of two mouths facing each other, hence representing friendship and discussion." A stele by Kong Biao, the governor of Boling during the Han dynasty, says "having the virtue of a dragon and loving learning," showing that learning is the way to achieve the virtue of a ruler. The "Lost Book of Zhou" says "the king was in the eastern palace, and summoned the Duke of Zhou, saying: I have heard from my father King Wu, and if I did not understand, I would ask, and if I could not obtain it, I would learn, so that even those with low ability would never have doubts," showing that a ruler also engages in learning.

○震為至德也○震為寛仁，虞義也。漢書五行志曰：「傳曰：思之不睿，是謂不聖。睿，寛也。孔子曰：居上不寛，吾何以觀之哉。」言上不寛大包容臣下則不能居聖位也。○德成至君德○德成而上，樂記文。皇偘注云「上謂堂也」。德成謂人君禮樂德成則為君，故居堂上南面尊之也。二德成而升坤五，故云德成而上，謂德已成而居君位，故云君德也。

The commentary from "Zhen represents" to "de" section states that Zhen represents breadth and benevolence, according to Yu Fan. The "Book of Han · Five Elements Chapter" says: "The transmission says: if thoughts are not communicated, it is called not sage. Wisdom is the same as breadth. Confucius said: if a superior person is not broad-minded, by what can I look upon him?" The meaning is that a person in a superior position who cannot broadly include his ministers is not worthy of the title of sage. The following commentary from "Decheng" to "jun de" section says: "Decheng er shang" is a phrase from the "Book of Rites · Music Record." Huang Kan's commentary says "shang refers to the hall above." "Decheng" means that when the ruler's rites and music morality is completed, he can be a ruler, so he sits in the hall facing south to be respected by others. The virtue of nine two has been completed and rises to the fifth line of Kun, so it is said "Decheng er shang," meaning that virtue has been completed and he occupies the position of a ruler, thus called "jun de."

九三重剛而不中，上不在天，下不在田。注：重剛謂乾，天謂乾五，田謂坤田。故乾乾因其時而惕，雖危無咎矣。注：過中則惕。疏。重剛至坤田○乾剛坤柔，內外皆乾，故曰重剛。虞注云「以乾接乾，故重剛」。位非二五，故不中，謂上不居乾五而下不居坤田。二居坤田，龍德而正中者也。○過中則惕○此揚雄義也。法言曰「立政鼓眾莫尚於中和」，又云「甄陶天下，其在和乎。龍之潛亢，不獲其中矣，是以過則惕，不及中則躍，其近於中乎」。言三四求中，故云近於中。

The text says: Nine in the Third is strong and strong again, but does not occupy the central position. It does not reach the heavenly position above and does not reach the field position below. Hui Dong's commentary says: "Double strength" refers to Qian, "heaven" refers to the fifth line of Qian, and "field" refers to the field of Kun. The text says: therefore, one remains diligent all day, being cautious according to the time, and even though in a dangerous situation, there will be no calamity. Commentary: once one has passed the central position, one should be cautious. The commentary explains the section from "Double strength" to "Kun field." Qian is strong and Kun is flexible. In this hexagram, both inside and outside are Qian, so it is called "double strength." Yu Fan's commentary says "Qian follows Qian, hence double strength." The third line is neither in the second nor in the fifth, so it is not in the center, meaning it does not occupy the fifth line of Qian above and does not occupy the field of Kun below. The second line occupies the field of Kun, which is the person with the dragon virtue who resides in the central position. The commentary explains the sentence "passing the center leads to caution" using Yang Xiong's view. The "Fayang" says "establishing government and education, and mobilizing the people, nothing is better than harmony," and also says "molding the world, is roughly all about the character 'he.'" The dragon's concealment and exaltation do not reach that center; hence, passing the center leads to caution, and falling short of the center leads to movement, thus approaching the center. This means that the third and fourth lines are both seeking the center, so it is said "approaching the center."

九四重剛而不中，上不在天，下不在田，中不在人。注：人謂三。故或之，或之者疑之也，故無咎。注：坎為疑，非其位故疑之也。疏。人謂三○在人而稱中者，繫上曰「六爻之動，三極之道」，極，中也。三不中，以三於三才為人道得稱中也。三猶得正，故云中不在人。○非其至之也○二四變體坎，坎心為疑。以九居四，故曰非其位。豫九四亦非其位，以一陽據五陰，卦之所由以豫者也，故曰勿疑，與此異也。

The text says: Nine in the Fourth is strong and strong again, but does not occupy the central position. It is too high to reach the heavenly position, too low to reach the earth position, and in the middle it does not reach the human position. Hui Dong's self-commentary says: "Human" refers to the Third Line. The text says: therefore it hesitates; what is called "or" is hesitation, so there is no misfortune. Self-commentary: Kan represents doubt; Four is not its proper position, so it hesitates. Commentary: First, the commentary on the phrase "human refers to Three" is explained. The term "middle" is used when talking about the human position because the "Great Treatise" of the Upper Transmission says "the movement of the six lines is the way of the three extremes," and "extreme" means middle. Although Three does not occupy the middle, it is in the middle of the three elements and represents the human way, so it is also called middle. However, Three still needs to be correct, so it is said "middle is not for human." Then the commentary on the section from "non its" to "position" is explained. Two and Four change to form the body of Kan, which represents the heart and doubt. Since Nine is in position Four, it is said that it is not its proper position. The Nine in position Four of the hexagram Yu is also not in the proper position, but it unifies one yang over five yins, and the whole hexagram is called "Yu" exactly because of it, so it says "do not hesitate" there, which is different from this case.

夫大人者。注：聖明德備曰大人。與天地合其德。注：與天合德謂居五，與地合德謂居二。與日月合其明。注：坤五之乾二成離，離為日；乾二之坤五為坎，坎為月。與四時合其序。注：十二消息，復加坎，大壯加震，姤加離，觀加兌，故與四時合其序。與鬼神合其吉凶。注：乾神合吉，坤鬼合凶，以乾之坤，故與鬼神合其吉凶。先天而天弗違，後天而奉天時。注：乾九二在先，故曰先天，而居坤五，故天弗違；坤六五在後，故曰後天，降居乾二，故奉天時。天且弗違，而況於人乎，況於鬼神乎。注：人謂三，知鬼神之情狀與天地相似，故不違。

The text says: "So-called great persons." Hui Dong's commentary: A person who is wise and possesses all virtues is called a great person. The text says: "He harmonizes with the virtue of heaven and earth." Commentary: Harmonizing with the virtue of heaven refers to ascending to the fifth position, and harmonizing with the virtue of earth refers to descending to the second position. The text says: "He harmonizes with the brightness of sun and moon." Commentary: When the fifth line of the坤 (Kun) trigram moves to the second line of the乾 (Qian) trigram, it forms the离 (Li) trigram, which represents the sun; when the second line of the乾 (Qian) trigram moves to the fifth line of the坤 (Kun) trigram, it forms the坎 (Kan) trigram, which represents the moon. The text says: "He harmonizes with the order of the four seasons." Commentary: In the twelve hexagrams of the changing cycle, the hexagram 复 (Fu) corresponds to the坎 (Kan) trigram, 大壮 (Da Zhuang) corresponds to the震 (Zhen) trigram, 姤 (Gou) corresponds to the离 (Li) trigram, and 观 (Guan) corresponds to the兑 (Dui) trigram, so he harmonizes with the order of the four seasons. The text says: "He harmonizes with the fortune and misfortune of ghosts and spirits." Commentary: The乾 (Qian) trigram represents spirits and harmonizes with good fortune, while the坤 (Kun) trigram represents ghosts and harmonizes with misfortune. When the乾 (Qian) trigram moves to the坤 (Kun) trigram, it harmonizes with the fortune and misfortune of ghosts and spirits. The text says: "If he acts before heaven, heaven does not contradict him; if he acts after heaven, he follows heaven's timing." Commentary: The nine in the second position in the inner trigram comes first, so it is called "Earlier Heaven," and since it ascends to the fifth position of the坤 (Kun) trigram, heaven does not contradict him. The six in the fifth position in the outer trigram comes later, so it is called "Later Heaven," and since it descends to the second position of the乾 (Qian) trigram, it follows heaven's timing. The text says: "Even heaven does not contradict him, how much more so men and ghosts and spirits?" Commentary: "Men" refers to the third line; since he knows the conditions of ghosts and spirits and is similar to heaven and earth, he is not contradicted.

疏。聖明至大人○此易孟京說及乾鑿度文。大人謂二五，執中含和而成既濟之功者也。故淮南泰族曰：「大人者，與天地合德，日月合明，鬼神合靈，四時合信。故聖人懷天氣，抱天心，執中含和，不下廟堂而衍四海，變習萬物，民化而遷善，若性諸己，能以神化。」是言既濟之事也。○與天至居二○此荀義也。二五皆稱大人，故兼舉之。三才之道，五為天二為地也。○坤五至為月○此荀義也。

This is a commentary. First, I explain the passage from "Saintly Wisdom" to "Great Person," which comes from the interpretations of Meng Xi and Jing Fang on the Book of Changes, as well as the "Qian Zao Du." The term "Great Person" refers to the second and fifth lines, who uphold the middle path, maintain a restrained and harmonious nature, and achieve the accomplishment of the "Already Completed" hexagram. Therefore, the "Pian Hua Zi · Tai Zu" says: "A Great Person is one who harmonizes with the virtue of heaven and earth, the brightness of the sun and moon, the spirit of ghosts and spirits, and the faithfulness of the four seasons. Thus, the sage holds the qi and the heart of heaven, upholds the middle path and maintains harmony, without needing to descend to the hall of the temple, yet his virtue and grace extend throughout the four seas. He transforms customs and nurtures all things, and the people are moved and influenced to become good, as if it were natural to them. He can nurture through divine subtlety." This is precisely what the "Already Completed" hexagram refers to. Next, I explain the passage from "With Heaven" to "Residing in the Second," which follows Xun Shuang's interpretation. Both the second and fifth lines are called Great Persons, so they are mentioned together; according to the principle of the three elements, the fifth line corresponds to heaven and the second to earth. Then, the passage from "Kun Five" to "As the Moon" also follows Xun Shuang's interpretation.

○十二消息至合其序○十二消息，乾坤十二畫也。四時四正，坎離震兌也。劉洪乾象歴曰：「中孚加坎，解加震，咸加離，賁加兌。」求次卦，復加坎，大壯加震，姤加離，觀加兌。卦氣起中孚，故以復為坎卦也。○乾神至吉凶○此虞義也。乾陽坤陰，陽為神，陰為鬼，故以神屬乾，鬼屬坤也。乾神坤鬼，以乾之坤，故與鬼神合其吉凶。

The commentary on the section from "Twelve Message Hexagrams" to "Harmonizing the Order" explains that the Twelve Message Hexagrams are derived from the trigrams of Heaven and Earth. The four seasons correspond to the four cardinal trigrams, namely Kan, Li, Zhen, and Dui. Liu Hong's "Gan Xiang Li" states: "The hexagram Zhongfou corresponds to Kan, Xie corresponds to Zhen, Xian corresponds to Li, and Ben corresponds to Dui." Following this pattern, the next hexagram is Fu corresponding to Kan, Da Zhuang corresponding to Zhen, Gou corresponding to Li, and Guan corresponding to Dui. The hexagram qi starts from Zhongfou, so Fu is considered the hexagram corresponding to Kan. The following commentary from "Qian Shen" to "Good and Bad Fortune" uses Yu Fan's interpretation. Qian belongs to Yang and Kun to Yin. Yang is the spirit and Yin is the ghost, so the spirit is attributed to Qian and the ghost to Kun. Since Qian is the spirit and Kun is the ghost, when Qian moves towards Kun, it combines with the spirit and ghost to determine good and bad fortune.

○乾九至天時○內外皆乾，乾天也。內為先，九二在內，故曰先天而居五，五為天位，故天弗違。外為後，六五在外，故曰後天而居二，二承天時行，故奉天時也。○人謂至不違○中庸論君子之道曰「建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也」，鄭彼注云「鬼神，從天地者也」。易曰，故知鬼神之情狀與天地相似。聖人則百世同道，但不悖於天地，斯能質鬼神俟後聖，故云而況於人乎，況於鬼神乎。易學在孔氏，故中庸所論與文言一也。

The commentary on the section from "Qian Nine" to "Heavenly Time" explains that the Qian hexagram's inner and outer trigrams are both Qian, which represents Heaven. The inner trigram comes first, and since Nine Two is within the inner trigram, it is referred to as "Earlier Heaven." Nine Two ascends to the fifth position, which is the heavenly position, so Heaven does not contradict it. The outer trigram comes later, and since Six Five is in the outer trigram, it is referred to as "Later Heaven." Six Five descends to the second position, which receives the heavenly time, so it is said to follow the heavenly time. The following commentary from "People say" to "not contradict" explains that the "Zhongyong" discusses the Way of the gentleman, saying that he stands between heaven and earth without contradiction, verifies with ghosts and spirits without doubt, and waits for a sage in a hundred generations without confusion. It says that verifying with ghosts and spirits without doubt is knowing heaven, and waiting for a sage in a hundred generations without confusion is knowing people. Zheng Xuan comments that "ghosts and spirits follow heaven and earth." The "Zhongyong" cites "The Book of Changes" saying this, so we understand that the nature of ghosts and spirits is similar to heaven and earth. The sage's way is the same across a hundred generations; as long as it does not contradict heaven and earth, it can verify with ghosts and spirits and wait for the sage of the future, hence saying "and how much more so for people? And how much more so for ghosts and spirits?" The orthodox transmission of the study of the "Book of Changes" belongs to the Kong family, so the discussion in the "Zhongyong" is entirely consistent with the "Wenyan."

忼之為言也知進而不知退。注：陽位在五，今乃在上，故曰知進而不知退。知存而不知亡。注：在上當陰，今反為陽，故曰知存而不知亡。知得而不知喪。注：得謂陽，喪謂陰。疏。陽位至謂陰○此荀義也。爻自下而上為進，自上而下為退。九本陽爻，當居陽位，陽位在五，今反在上，是知進而不知退也。陽為存，陰為亡，上宜陰爻，今九居之，是知存而不知亡也。乾陽為得，坤陰為喪，知九之為陽而不知上之為喪，是知得而不知喪也。此專釋亢義，故云亢之為言。

The text says: "所谓 '忼' , means knowing only advancement and not knowing retreat." Hui Dong's self-commentary says: The position that belongs to Yang should be at five, but now it is in the upper position, thus knowing only advancement and not knowing retreat. The text says: "knowing only existence and not knowing loss." Self-commentary: Being in the upper position should be Yin, but now it has become Yang, thus knowing only existence and not knowing loss. The text says: "knowing only gain and not knowing loss." Self-commentary: "Gain" refers to Yang, "loss" refers to Yin. The commentary explains from "Yang position" to "referring to Yin," using Xun Shuang's interpretation. A yao moving upward is called advancement, and moving downward is called retreat. Nine is originally a Yang yao, which should be in a Yang position. The Yang position is at five, but now it is in the upper position, which is knowing only advancement and not knowing retreat. Yang represents existence, Yin represents loss. The upper position should be a Yin yao, but Nine is in the upper position, which is knowing only existence and not knowing loss. The Yang of Qian represents gain, the Yin of Kun represents loss. Knowing only that Nine is Yang and not realizing that the upper position is loss, this is knowing only gain and not knowing loss. This section specifically explains the meaning of "kang," thus saying "kang is expressed as."

其惟聖人乎知進退存亡而不失其正者其惟聖人乎。注：進謂居五，退謂居二；存謂五為陽位，亡謂上為陰位。再言聖人者，上聖人謂五，下聖人謂二也。此申用九之義，而用六之義亦在其中矣。疏。進謂至二也○此荀義也。豫六五曰「貞疾恆不死」，象曰「中未亡也」，五中陽位，故云中未亡。五為存則上為亡，又上為宗廟，故云亡謂上也。九五生知之聖，故首曰聖人；九二學知之聖，以時升坤五，故云知進退存亡而不失其正，言學而後至於聖也。○此申至中矣○曰進曰存，用九之義；曰退曰亡，用六之義。此兼釋之，故坤文言不再申也。

The text says: Perhaps only the sage can understand advancement, retreat, existence, and demise without losing the right path. Perhaps only the sage can do this! Hui Dong's commentary says: "Advancement" refers to ascending to the fifth position, "retreat" refers to descending to the second position; "existence" refers to the fifth being a yang position, "demise" refers to the top being a yin position. The text mentions "sage" twice. The first sage refers to the fifth line, and the second sage refers to the second line. This is explaining the meaning of "use of all nines," and the meaning of "use of all sixes" is also included. The commentary explains the passage from "advancement refers to" to "the second position" using Xun Shuang's interpretation. In the hexagram Yu, the line six five says "the virtue of illness remains constant and does not die," and the Image Commentary says "the center has not yet perished." The fifth line is the central yang position, so it is said "the center has not yet perished." Since the fifth is "existence," the top is "demise"; the top also represents the position of the ancestral temple, so "demise" refers to the top line. The line nine five is a sage who knows by birth, so it is mentioned first; the line nine two is a sage who learns, waiting for the right time to ascend to the fifth position of坤. Therefore, it says "knowing advancement, retreat, existence, and demise without losing the right path," meaning that through learning one can reach the level of a sage. The following commentary explains from "this explains" to "the center has already been reached." Saying "advancement" and "existence" refers to the meaning of "use of all nines," while saying "retreat" and "demise" refers to the meaning of "use of all sixes." Here both are explained together, so the Wenyan of the hexagram坤 does not repeat the explanation.

坤至柔而動也剛。注：純陰至順，故柔；陰動生陽，故動也剛。至靜而德方。注：其靜也翕，故至靜；其動也闢，故德方。虞氏謂陰開為方也。後得主而有常。注：初動成震，陽為先，陰為後，後順得常，故後得主而有常。含萬物而化光。注：坤承乾施，含弘光大，品物咸亨，故化光，坤稱化也。坤道其順乎承天而時行。注：順者順於乾，坤承乾，故稱道。貞於六月未間時而治六辰，故承天而時行也。

The text says: The Earthly Principle is extremely gentle and yielding, yet when it moves, it becomes strong. Hui Dong's commentary: It is entirely yin and thus extremely gentle and yielding, hence called gentle; when yin moves, yang arises, hence it is said "movement is strong." The text says: It is extremely quiet and has a square virtue. Commentary: The Great Treatise says of the Earthly Principle "when it is still, it is harmonious," hence it is extremely quiet; "when it moves, it is expansive," hence it has a square virtue. Yu Fan believes that the expansion of yin is "square." The text says: It only then has a master and a constant way. Commentary: The first line moves to form Zhen, yang comes first, yin follows, residing behind and being submissive, thus attaining constancy, hence it is said "after obtaining the master, it has a constant way." The text says: It contains and nurtures all things, and its nurturing is vast. Commentary: The Earthly Principle receives the giving of Qian, contains and extends widely, all things receive harmony, hence its nurturing is vast; "nurture" is originally the name of the Earthly Principle. The text says: The way of the Earthly Principle is truly gentle and yielding, it serves Heaven and follows the changing course. Commentary: What is called "yielding" is yielding to Qian; the Earthly Principle serves Qian, hence it is also called "way." The Earthly Principle begins at the sixth month's Wei position, spans the sequence of time and governs the six zodiacal signs, hence it serves Heaven and follows the changing course.

疏。純陰至故柔○此荀義也。雜卦曰「乾剛坤柔」，虞彼注云「坤陰和順，故柔」，與荀同義。○陰動至也剛○此九家義也。陰動生陽，謂初三五也。說卦曰「立地之道曰柔與剛」，義同於此。○其靜至方也○繫上曰。

This is the commentary. First, the commentary explains the passage from "pure yin" to "thus soft," using the interpretation of Xun Shuang. The "Zagua Transmission" states "Qian is yang and Kun is yin." Yu Fan's commentary there says "Kun belongs to yin and is harmonious and gentle, thus it is soft," which is the same meaning as Xun Shuang. Next, the commentary explains the passage from "yin movement" to "also yang," using the interpretation of the nine schools. Yin movement gives rise to yang, referring to the three yang positions, namely the first, third, and fifth. The "Shuogua Transmission" says "the way of earth is called soft and strong," which has the same meaning. Then, the commentary explains the passage from "its stillness" to "the way is square," beginning by quoting from the "Xici Transmission." The original text of this section in the manuscript is interrupted here, and the following text continues from another section.

其靜也翕。翕則靜之至者，故云至靜。其動也闢。闢，開也。陰動闢而廣生。方猶廣也。坤六二「直方大」，虞注云：「方謂闢。」陰開為方，故云德方。坤承乾，故云德也。○初動至有常○陽先乎陰，猶天先乎地，男先乎女，故云陽為先、陰為後也。

The hexagram Kūn says, "When it is still, it is gathered in." "Gathered in" means to be convergent and closed, and when closed to the extreme, it is the highest degree of stillness, hence called "ultimate stillness." "When it is in motion, it spreads out." "Spread out" means to open. When the yin energy moves, it expands, and thus all things are able to grow and flourish extensively. The "fang" in "de fang" has the same meaning as "guang" (extensive). The line statement of the sixth line in the second position of the hexagram Kūn says, "Straight, square, and great." Yu Fan explains "fang" as meaning "spread out"—when yin energy spreads out, it becomes square, hence Kūn is said to have "de fang." Kūn follows Qian, so it is referred to as "de." The following explanation from "chū dòng" to "you chang" states: Yang comes before Yin, just as Heaven comes before Earth, and male comes before female. Therefore, the commentary says that Yang comes first and Yin comes later.

○坤承至化也○乾，天也。天施地生，故曰乾施。坤道承天，故承乾施。繫上曰：「坤化成物。」故坤稱化也。○順者至行也○說卦曰：「坤，順也。」虞注云：「純柔承天時行，故順。」是順者順於乾也。乾稱道，坤承乾，故亦稱道。繫上「坤道成女」亦謂承乾而稱道也。貞於六月未間時而治六辰者，乾鑿度文。彼文云：「乾貞於十一月子，左行陽時六。坤貞於六月未，右行陰時六，以奉順成其歲。」即承天時行之義也。

The passage from the commentary on "Kun Cheng" to "Hua Ye" states: "Qian is Heaven. Heaven spreads its energy, and Earth produces things, so it is said 'Qian spreads'; Kun follows the way of Heaven, so it is said to receive the spreading of Qian. The Great Treatise says 'Kun transforms things,' so Kun can be called 'Hua' (transformation). Further, the passage from 'Shun Zhe' to 'Xing Ye' explains: The Sayings on the Hexagrams say 'Kun is Shun (flexibility).' Yu Fan explains that 'Kun is entirely soft and flexible, following Heaven and moving in accordance with the seasons, hence it is called Shun.' This shows that Shun refers to following Qian. Since Qian can be called 'Dao' (way), and Kun follows Qian, it can also be called 'Dao'; the 'Dao' in the Great Treatise's 'Kun Dao Cheng Nu' is also referring to following Qian. As for the note 'Zhen Yu Liu Yue Wei, Jian Shi Er Zhi Liu Chen,' it comes from the 'Qian Zao Du.' This book says: Qian takes the eleventh lunar month, Zi month, as its 'Zhen' (principle), moves left in a clockwise direction, governing six yang months; Kun takes the sixth lunar month, Wei month, as its 'Zhen,' moves right in a counterclockwise direction, governing six yin months. The two complement each other and follow each other to complete a year. This is exactly the meaning of 'Cheng Tian Shi Xing' (following Heaven's timing to act)."

積善之家必有餘慶，積不善之家必有餘殃。注。初乾為積善，以坤牝陽，滅出復震為餘慶。坤積不善，以乾通坤，極姤生巽為餘殃。臣弒其君，子弒其父。注。坤消至二艮，子弒父；至三成否坤，臣弒君。上下不交，天下無邦，故子弒父、臣弒君。

The *Wenyan* of the *Kun* hexagram says: Those who accumulate good deeds will surely leave blessings for their descendants; those who accumulate evil deeds will surely leave calamities for their descendants. Hui Dong explains: The first line is associated with the *Qian* trigram, which represents goodness, so it is called "accumulating good deeds." The *Kun* trigram is feminine and receives the yang, and after the yang is extinguished, it regenerates from the *Zhen* trigram in the *Fu* hexagram, hence it is called "residual blessings." The *Kun* trigram represents evil, so it is called "accumulating evil deeds." When the *Kun* trigram is connected to the *Qian* trigram, it reaches its extreme decline, forming the *Gou* hexagram and generating the *Xun* trigram, hence it is called "residual calamities." The text also says: A subject kills his sovereign, a son kills his father. Explanation: When the *Kun* trigram consumes the *Qian* trigram, it reaches the second line and forms the *Gen* trigram, which represents a son killing his father. When it reaches the third line and the entire hexagram becomes *Po*, with the lower trigram being *Kun*, it represents a subject killing his sovereign. At this time, the upper and lower parts are not connected, and the world is as if there is no state, hence the occurrence of the chaos of a son killing his father and a subject killing his sovereign.

非一朝一夕之故，其所由來者漸矣。注。剛爻為朝，柔爻為夕。漸，積也。陽息成泰，君子道長；陰消成否，小人道長。皆非一朝一夕之故，由積漸使然，故君子慎所積。易曰：「正其本，萬物理。君子慎始，差若毫，繆以千里。」謂此爻也。由辯之不早辯也。注。辯，別也。初動成震體復，則別之早矣。繫曰：「復小而辯於物。」易曰「履霜堅冰至」，蓋言順也。注。順猶馴也。惡惡疾其始。

The text says: This is not caused by a single day or night, but comes about gradually through accumulation. The note explains: Yang lines represent the day, called "chao," while Yin lines represent the night, called "xi." "Jian" means gradual accumulation. When Yang energy grows, the hexagram of Tai is formed, and the way of the gentleman expands accordingly; when Yin energy declines, the hexagram of Pi is formed, and the way of the petty person grows stronger. These are not due to a single day or night, but result from long-term accumulation, so the gentleman is especially careful about what he accumulates. The note cites "The Book of Changes says": Correct its foundation, and all things will be in harmony; the gentleman is cautious at the beginning, for a slight error at the start leads to a great mistake at the end—this refers precisely to the first line of the hexagram of Kūn. The text also says: This is because there was no timely differentiation. The note explains: "Bian" means to distinguish. When the first line moves, it becomes Zhen, forming the hexagram of Fu, which means differentiation was done too early. The Great Treatise says, "The hexagram of Fu has Yang though slight, yet it can distinguish things." The text says, "The Book of Changes says, 'Walking on frost leads to ice,' which probably refers to gradual accumulation through obedience." The note explains: "Shun" is like "xun." To hate evil, one must deal with it swiftly when it first appears.

疏。初乾至餘殃○此虞義也。乾為善，自一乾以至三乾成，故為積善。乾，坤之牡也，故云以坤牝陽。喪滅於乙，至三日而復出，震彖曰「乃終有慶」，故曰餘慶，陽稱慶也。坤為惡，故積不善。以乾通坤至十六日為姤，巽象見辛，故云極姤生巽。巽者坤一索所得之女，故曰餘殃。此據納甲也。

The passage from "Initial Qian" to "Remaining Misfortune" is Yu Fan's interpretation. Qian represents goodness, and the process of accumulating the single line of Qian to the three lines of the Qian hexagram is called "accumulating goodness." Qian is the masculine partner of Kun, so the commentary says "using Kun as the feminine to pair with yang." According to the theory of assigning heavenly stems to the moon, when the moon wanes, it disappears at the position of Yi (Kun takes Yi), but on the third day of the month, it reappears forming the image of Zhen. The Zhen hexagram's hexagram judgment says "finally there is celebration," so it is called "remaining blessing" — only yang can be called "blessing." Kun represents evil, so it is called "accumulating misdeeds." Since Qian is connected to Kun, by the sixteenth day, yang begins to wane forming the hexagram Gou, and the image of Xun appears at the position of Xin. Therefore, it is said "extreme Gou produces Xun." Xun is the eldest daughter that Kun first seeks from Qian, so it is called "remaining misfortune." The entire passage is based on the theory of assigning heavenly stems.

書曰：「三載考績，三考黜陟幽明。」伏生書傳曰：「積善至於明，五福以類升，故陟之；積不善至於幽，六極以類降，故黜之。」考績者，日計月計歲計至於三載，極而至於三考九載，亦言積也。五福六極，餘慶餘殃之謂。鄭注禮運曰：「殃，禍惡也。」家謂乾家坤家也。

The Shangshu · Shun Dian says, "Every three years, the performance is reviewed once; after three reviews, the昏暗 ones are dismissed and the 贤明 ones are promoted." Fu Sheng's Shangshu Da Zhuan explains that when goodness is accumulated to the level of 明, the five blessings gather together and ascend, so he is promoted; when evil is accumulated to the level of 幽, the six calamities gather together and descend, so he is dismissed. What is called 考绩 is counting day by day, month by month, year by year, accumulating over three years, then accumulating over three reviews and nine years — all referring to the same concept of 'accumulation.' The five blessings and six calamities in Hongfan are exactly what are referred to here as 余庆 and 余殃. Zheng Xuan's commentary on the Liji · Liyun says, "Yang means calamity and evil." The term 'family' in the text refers to the family of Qian and the family of Kun.

○坤消至弒君○此虞義也。坤本乾也。說卦曰：「乾為君為父。」上乾為君，下乾為父。坤消至二體艮，艮子道，至三乾下體滅，故子弒父。至三成否體坤，坤臣道，消至五乾上體壞，故臣弒君。上下不交，天下無邦，否彖傳文。「否之匪人」，無父無君，是禽獸也，故引彖傳以明之。

The commentary from "Kun Xiao" to "Shi Jun" is also Yu Fan's view. Originally, Kun comes from Qian. The "Shuo Gua Zhuan" says that Qian represents the king and the father, so the upper trigram Qian represents the king, and the lower trigram Qian represents the father. When Kun consumes Qian, it reaches the second line, and the lower trigram becomes Gen, which is the young male, belonging to the son's way. When it reaches the third line, the lower part of Qian is completely consumed, so it is the son killing the father. When the entire trigram becomes "Po," the lower trigram is Kun, which belongs to the minister's way. When it reaches the fifth line, the upper part of Qian is destroyed, so it is the minister killing the king. "Upper and lower do not communicate, the world has no state" is from the "Tuan Zhuan" of the "Po" hexagram. The "Po" hexagram represents a situation where there is no person, no father, no king in the eyes, which is like animals. Therefore, Hui Dong cites the "Tuan Zhuan" to explain this point.

○剛爻至爻也○剛爻為朝，柔爻為夕，此虞義也。虞本繫上曰「晝夜者剛柔之象也」，故以朝夕屬剛柔。王逸注楚辭曰：「稍積曰漸。」何休注公羊曰：「漸者，物事之端先見之辭。」故云積漸也。乾積善成泰，故君子道長；坤積惡成否，故小人道長。一朝謂初乾，一夕謂初坤，積之久而泰否成，故君子慎所積。

The passage from the commentary "Shuzheng Zhuwen" on the section from "Gang Yao" to "Yao Ye" states that a yang line represents morning and a yin line represents evening, according to Yu Fan. Yu Fan's reference to the "Great Treatise" in the "Book of Changes" includes the statement that "day and night symbolize the yang and yin." Therefore, he associates morning with yang and evening with yin. Wang Yi's commentary on the "Chuci" says "gradually accumulating is called 'jian'"; He Xiu's commentary on the "Gongyang Zhuan" says "jian refers to the initial appearance of things." Thus, the commentary discusses "ji jian," meaning gradual accumulation. The line of Qian gradually accumulates goodness to form the hexagram Tai, so the way of the gentleman becomes extended. The line of Kun gradually accumulates evil to form the hexagram Po, so the way of the petty person becomes extended. The term "yi zao" refers to the first line of Qian, and "yi xi" refers to the first line of Kun. When accumulation continues for a long time, the situations of Tai and Po are formed, so the gentleman is especially cautious about what he accumulates.

易曰者，易傳十翊之逸篇也。初爻為本，又謂之元。董子對策曰：「謂一為元者，視大始而欲正本是也。」初正則萬事舉，故曰「正其本，萬物理」。「君子慎始」亦謂初爻。初最微，故曰豪。詩曰「德輶如毛」，謂初九也。初九積善成名，初六積惡滅身，故曰「差以豪，繆以千里」。

The "Yi" mentioned in the commentary refers to the lost chapters of the "Ten Wings" of the "Book of Changes." The first line is the fundamental part of a hexagram, also called "Yuan." Dong Zhongshu's "Three Answers on Heaven and Man" says: calling "one" as "Yuan" is focusing on the great beginning of all things in order to establish its foundation. When the first line is properly established, everything else can be properly set in order, so it is said "correcting the root, all things are in order." "The gentleman is cautious at the beginning" also refers to the first line. The first line is most subtle, so it is described with "hao" (hair). The "Book of Poetry, Great Odes, Zhenmin" says "virtue is light as hair," which refers to the first line of the Qian hexagram. The first line of Qian hexagram accumulates goodness and achieves fame, while the first line of Kun hexagram accumulates evil and destroys itself, so it is said "a slight difference of a hair leads to a great error of a thousand miles."

史記太史公自敘曰：「春秋弒君三十六，亡國五十二，察其所以，皆失其本已。」故易曰「差以豪，繆以千里」，故曰「臣弒君，子弒父，非一旦一夕之故，其漸久矣」。蓋古文周易太史公猶見其全，而大小戴禮、察、保傅、經解及易通卦驗亦引之，或遂以為緯書之文，非也。

The Records of the Grand Historian: Self-Introduction of Sima Qian says: "The Spring and Autumn Annals records thirty-six instances of regicide and fifty-two cases of state destruction. Investigating the causes, they all result from losing the fundamental principles." Therefore, it cites the Yi (I Ching) saying, "A slight difference of a hair's breadth leads to a great error of a thousand li." It also says, "A minister killing his sovereign, or a son killing his father, is not due to a single day or night's cause, but has accumulated gradually over a long period." Probably the ancient text of the Zhou Yi was still available in Sima Qian's time. Also, the chapters "Cha," "Bao Fu," and "Jing Jie" in the Great Dai and Small Dai schools of the Li Ji, as well as the Yi Tong Gua Xian, all quote these sentences. Some people therefore conclude that they come from the Weishu (omniscient books), but in fact they do not.

○辯別至於物○辯，別也，鄭氏義。穀梁傳曰：「滅而不自知，由別之而不別。」是辯與別同義也。坤別之不早別，故惡積而不可弇，罪大而不可解。復初九「不遠復」，是別之早矣。「有不善未嘗不知，知之未嘗復行」，是辯於物也。物謂陽物陰物。

The commentary "Shuzheng Zhuwen" on the passage from "Ben" to "Bian yu wu" explains that interpreting "Bian" as "bie" follows Zheng Xuan's interpretive principles. The "Guliang Zhuan" states, "If a country has already perished but one does not realize it, it is because one has not made the necessary distinctions." This shows that "Bian" and "bie" have the same meaning. The hexagram "Kun" represents continuous yin softness; when distinctions should be made, they are not made in time, leading to the accumulation of evil deeds that cannot be concealed and grave offenses that cannot be escaped. In the hexagram "Fu," the initial line "Bu yuan fu" indicates that distinctions are made early. The "Great Treatise" mentions Yan Hui, who "does not commit wrongdoing without self-awareness; once aware, he does not repeat it," which is what is meant by "Bian yu wu." Here, "wu" refers to yang and yin, that is, the categories of strength and weakness, goodness and evil.

○順猶至其始○象曰「馴致其道」，與順同義，皆謂陰順陽之性而成堅冰也。管子七法曰：「漸也，順也，靡也，久也，服也，習也，謂之化。」上言漸，下言順，象言馴，中孚言靡，恆彖言久，皆謂服習積貫而化，其義一也。惡惡疾其始，僖十七年穀梁傳文。易著戒於初爻，是疾其始。

The commentary from "Shuzheng Zhuwen" "Shun you xun ye" to "Ji qi shi" states: The "Xiangzhuan" of the first line of the "Kun" hexagram says "xun zhi qi dao," which means to gradually lead the way, and this is equivalent to "shun," meaning that the yin follows the yang in a step-by-step manner, eventually solidifying into hard ice. The "Guanzi · Qifa" says: "Jian, shun, mi, jiu, fu, xi," these six elements together are called "hua." The text above mentions "jian," the text below mentions "shun," the "Xiangzhuan" mentions "xun," the "Zhongfou" mentions "mi," and the "Heng" hexagram's "Tuanzhuan" mentions "jiu," all referring to gradual transformation within the process of being accustomed and practiced, and their meanings are consistent. "E e ji qi shi" comes from the "Gulangzhuan" of the 17th year of Duke Xi. The "Zhouyi" places a warning phrase on the first line, precisely to urgently address the beginning of evil.

直其正也，方其義也。注。正當為敬，字之誤也。乾為敬，故直其敬也。坤為義，故方其義也。君子敬以直內，義以方外，敬義立而德不孤。注。乾二在內，故直內而居五，是敬立也。坤五在外，故方外而居二，是義立也。五動二應，陰陽合德，故德不孤。易曰「直方大，不習無不利」，則不疑其所行也。注。得位得中，故不疑其所行。疏。正當至義也○下云「敬以直內」，故知正當為敬。乾為敬，虞義也。坤為義，義見上也。

The "Wenyan" section of the "Kun" hexagram says: "Straight" refers to its uprightness, and "square" refers to its righteousness. Note: Here, "uprightness" should be read as "reverence," due to a similarity in character form. The "Qian" trigram represents reverence, so "straight" refers to its reverence; the "Kun" trigram represents righteousness, so "square" refers to its righteousness. The text continues: A gentleman uses reverence to make his inner self upright and uses righteousness to make his conduct square, once reverence and righteousness are established, virtue will not be isolated. Note: The second line of the "Qian" trigram originally resides in the inner trigram, so it is said "straight within," when it ascends to the fifth position, reverence is established. The fifth line of the "Kun" trigram originally resides in the outer trigram, so it is said "square outside," when it descends to the second position, righteousness is established. When the fifth line moves and the second line corresponds, yin and yang harmonize their virtue, thus "virtue is not isolated." The text says: "The Book of Changes says, 'Straight, square, great, without repetition, there is no disadvantage.'" This means one no longer doubts one's conduct. Note: The sixth line is in the correct position and occupies the central position, so one no longer doubts one's actions. The commentary from "Just Right" to "Righteousness" explains: the text says "reverence to make the inner self upright," thus we know that "uprightness" should be read as "reverence." The "Qian" trigram represents reverence, which is in accordance with Yu Fan's interpretation; the "Kun" trigram represents righteousness, which has already been mentioned earlier.

○乾二至不孤○立猶見也。五自二往在內，故直內。進居五是敬之發於外者，故敬立也。二自五來在外，故方外。退居二是義之裁於中者，故義立也。二五相應，乾升坤降成既濟定，故德不孤也。○得位至所行○陰居陰是得位也，六居二是得中也。得位得中，爻之最善者，故不疑其所行。

The passage from "Shu Zheng Zhu Wen" "Qian Er" to "Bu Gu": Here, the term "li" is like "jian," meaning to appear or manifest. The yang line originally comes from the second line, which is within the inner trigram, so it is said "zhi nei" (directed inward). When it advances to the fifth line, it is the expression of respect outwardly, so it is said "jing li" (respect manifests). The yin line originally comes from the fifth line, which is in the outer trigram, so it is said "fang wai" (directed outward). When it retreats to the second line, it is the expression of righteousness inwardly, so it is said "yi li" (righteousness manifests). The second and fifth lines interact with each other; the Qian line ascends and the Kun line descends, and the six lines each take their proper positions to form the fixed state of "Ji Ji," so it is said "de bu gu" (virtue is not isolated). The passage from "De Wei" to "Suo Xing": A yin line occupying a yin position is said to be in the proper position; the sixth line occupying the second line is said to be in the center. Being both in the proper position and in the center is the best condition for all lines, so there is no doubt about what is being done.

陰雖有美含之。注。陽稱美。以從王事，弗敢成也。地道也。注。坤為地。妻道也。注。繫曰：「天一地二，天三地四，天五地六，天七地八，天九地十。」水一火二木三金四土五，妃以五成，故水六火七木八金九土十。

The Wenyan says: Yin, although containing beauty, merely hides it. Note: Only Yang is called "beautiful." The classic says: "By following the king's affairs, one does not claim the accomplishment." This is the way of Earth. Note: Kun represents Earth. This is the way of a wife. Note: The Xi Ci Shang says, "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten." The generating numbers of the Five Phases are water one, fire two, wood three, metal four, earth five; the pairing requires the number five of earth to be completed, so the completed numbers are water six, fire seven, wood eight, metal nine, earth ten.

水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。陽奇為牡，陰耦為妃，故曰妻道。春秋傳曰：「水，火之牡也。」又曰：「火，水妃也。」

Water uses the number of Tianyi (Heavenly One) to pair with the number two of fire as a strong match, wood uses the number three of Tian San (Heavenly Three) to pair with the number ten of earth as a strong match, earth uses the number five of Tian Wu (Heavenly Five) to pair with the number six of water as a strong match, fire uses the number seven of Tian Qi (Heavenly Seven) to pair with the number four of metal as a strong match, and metal uses the number nine of Tian Jiū (Heavenly Nine) to pair with the number eight of wood as a strong match. Odd numbers are yang and belong to strong matches; even numbers are yin and belong to spouse matches. Therefore, the Wenyan (Discourses on the Venerable) refers to Kun as the "wife's way." The Zuo Zhuan says, "Water is the strong match of fire," and also says, "Fire is the spouse of water."

臣道也。注。天尊地卑，乾為君，故坤為臣，虞氏以坤為臣也。地道無成而代有終也。注。坤化成物，實終乾事。疏。陽稱美○陽稱美，虞義也。三下有伏陽，故有美含之。○繫曰至土十○繫曰者，上繫文。妃以五成，昭九年春秋傳文。皇侃禮記義疏曰：「金木水火得土而成。」土數五，故妃以五成也。

The text says: This is the way of the minister. Commentary: Heaven is exalted and Earth is humble; Qian represents the sovereign, so Kun represents the minister, and Yu Fan indeed takes Kun as the minister. The text says: The way of Earth does not dare to take credit for its achievements, but instead completes the task on behalf of Heaven. Commentary: Kun nurtures and brings about the completion of all things, actually finishing the task for Qian. The explanatory note "Yang is called beautiful" says: Taking Yang as beautiful is in accordance with Yu Fan's principles. There is a hidden Yang line beneath the sixth line in the third position, so it is said "containing beautiful quality but concealing it." The explanatory note from "Xie says" to "ten earths" says: The term "Xie says" refers to the text in the Great Treatise. "Fairy with five to complete" refers to the text from the Zuo Zhuan of the ninth year of Zhao Gong. Huang Kan's commentary on the Li Ji says "metal, wood, water, and fire all require earth to be completed," and since the number of earth is five, it is said that the spouse must rely on five to be completed.

○水以至妻道○此皆劉氏三統曆文也。鄭注鴻範云：「木克土為妻，金克木為妻。」與此義同也。陽奇為牡者，牡，雄也。陰耦為妃者，妃，配也。陰陽之書有五行妃合之說：木畏金，乙為庚妃；金畏火，辛為丙妃；火畏水，丁為壬妃；水畏土，癸為戊妃；土畏木，己為甲妃。是陽為牡，陰為妃也。

The passage from "Shuzheng Zhuwen" "Water to" "wife's way": all of this comes from Liu Xin's "Santong Li." Zheng Xuan's commentary on "Shangshu · Hongfan" says "the earth that is overcome by wood is its wife, and the wood that is overcome by metal is its wife," which is the same meaning as here. The term "yang qi is male" refers to male; "yin ou is妃" refers to spouse. In writings about yin and yang, there is a concept of the five phases and their corresponding spouses: wood fears metal, so the wood Yi is the spouse of the metal Geng; metal fears fire, so the metal Xin is the spouse of the fire Bing; fire fears water, so the fire Ding is the spouse of the water Ren; water fears earth, so the water Gui is the spouse of the earth Wu; earth fears wood, so the earth Ji is the spouse of the wood Jia. This is the principle that yang is male and yin is the spouse.

○春秋至妃也○「水，火之牡也」，昭十七年春秋傳文。「火，水妃也」，昭九年傳文。所以證妃牡之義。○天尊至臣也○乾六爻皆有君象，說卦曰「乾以君之」，故知乾為君。坤與乾絶體，故知坤為臣。虞氏注遯九三、寋六二、損上九、小過六二皆云坤為臣也。

The annotated text from "Chunqiu" to "wife" states: "Water is the male of fire" comes from the "Zuo Zhuan" of Duke Zhao's 17th year, and "Fire is the wife of water" comes from the "Zuo Zhuan" of Duke Zhao's 9th year. Both are used to illustrate the meaning of male and female pairings. The annotated text from "Heavenly Majesty" to "minister" states: All six lines of the Qian hexagram carry the image of a ruler. The "Shu Guan Zhuan" says "Qian represents the ruler," thus knowing that Qian represents the ruler. K'un is fundamentally opposite in nature to Qian, thus knowing that K'un represents the minister. Yu Fan's annotations on the line Nine in the Third of Duan, the line Six in the Second of Jian, the line Nine at the Top of Shen, and the line Six in the Second of Xiao Guo all state that K'un represents the minister.

○坤化至乾事○坤化成物，上繫文。周語單襄公曰：「成，德之終也。」是成與終同義。物始於乾而成於坤，今坤曰弗敢成，曰無成者，坤奉乾道而成物，代乾終事，不居其名，董子所謂昌力而辭功是也。

The passage from "Shuzheng Zhuwen" on "Kun Hua" to "Qian Shi" states: "Kun Hua Cheng Wu" is a phrase from the "Great Treatise" above. The "Guoyu · Zhouyu" records that single Xianggong said, "Cheng means the end of virtue," showing that "cheng" and "zhong" have the same meaning. All things begin with Qian and are completed by Kun; however, in the "Wenyan," Kun says, "dare not take credit for its completion" and "wu cheng," because Kun carries out the way of Qian to accomplish all things, taking the place of Qian to complete the task but not claiming the credit, which is exactly what Dong Zhongshu said about giving one's best effort and declining the credit.

天地變化草木蕃。注。在天為變，在地為化。乾息坤成泰，天地交而萬物通，故草木蕃。天地閉賢人隱。注。泰反成否，乾三稱賢人，隱藏坤中，以儉德避難，不可營以祿，故賢人隱。易曰「括囊無咎無譽」，蓋言謹也。注。謹猶慎也。疏。在天至木蕃○此虞義也。陽變陰化，故在天為變，在地為化。坤與乾旁通，從旁通變，故乾息坤成泰。泰彖傳曰：「天地交而萬物通。」萬物出震，震為草木，故草木蕃也。

The Wenyan says: When heaven and earth undergo a change, grass and trees flourish. Note: In heaven it is called "change," in earth it is called "transformation." The qi of heaven produces growth, and the body of earth transforms into Tai. Heaven and earth communicate, and all things become unimpeded, hence grass and trees flourish. The classic says: When heaven and earth are closed off, the virtuous retreat. Note: Tai reversed becomes Po. The third line of Qian is called "the virtuous person," who now hides within the body of Kun. He practices frugality to avoid calamity and should not be enticed by official rank, hence the virtuous person retreats. The classic says: "The Book of Changes says 'seal the bag, no blame, no praise,' which roughly refers to caution." Note: "Careful" is like "cautious." The commentary from "In heaven" to "wood flourishes" is a statement by Yu Fan. Yang is associated with change, Yin with transformation, hence in heaven it is called "change," in earth it is called "transformation." Kun and Qian have their six lines opposite each other and interconnect, and through this interconnection, change occurs. Hence, the qi of Qian produces growth, and the body of Kun transforms into Tai. The Tai hexagram's Commentary on the Judgment says, "Heaven and earth communicate and all things are connected." All things sprout from Zhen, and Zhen is also associated with grass and trees, hence grass and trees flourish.

○泰反至人隱○此虞義也。否泰反其類，故泰反成否。漢樊毅修西嶽廟記云「泰氣推否」是也。乾文言曰「賢人在下位而無輔」，注謂九三，故知乾三稱賢人也。六三含章，是隱藏坤中。否象君子亦謂三也。○謹猶慎也○象曰：「慎，不害也。」故曰謹猶慎也。

The passage from "Shuzheng Zhuwen" from "Tai Fan" to "Ren Yin" says: This is Yu Fan's view. The hexagrams "Bo" and "Tai" each reverse into their opposite types, so "Tai" reversed becomes "Bo." The Han dynasty scholar Fan Yi's "Xixue Miao Ji" mentions "Tai Qi 推 Bo," which means exactly this. The "Wenyan" of "Qian" says, "The virtuous person is in a low position and does not receive support," and the commentators refer to the third line, so they know that the third line of "Qian" is called "the virtuous person." The "Hanchuang" of "Kun" six three refers to "containing virtue," meaning it is hidden within the body of "Kun." The "Image Commentary" of the "Bo" hexagram mentions "the gentleman," which also refers to the third line. The passage "Jin You Shen Ye" says: "Jin" is like "Shen," because the "Image Commentary" of "Kun" six four says, "Being cautious will not lead to harm," so "Jin" is like "Shen."

君子黃中通理正位居體。注。地色黃，坤為理，五之下中，故曰黃中。乾來通坤，故稱通理。正位居體者謂九，正陽位而六居下體也。一說上體。儀禮喪服傳曰：「正體於上。」美在其中而暢於四支發於事業美之至也。注。九正陽位，故美在其中。四支謂股肱。書曰：「臣作朕股肱。」六居下體，故暢於四支。坤為事為業，故發於事業。中美能黃，上美為元，下美則裳，故曰美之至也。乾為美，坤承乾，故為美。

The Wenyan says: The superior man contains the yellow virtue in the center and understands the principles of culture, occupying the correct position and resting in his body. Note: The color of the earth is yellow, and Kun is associated with patterns and principles; the sixth line of the hexagram descends to the middle of the second position, so it is called "yellow center." The Qian line comes forward to connect with Kun, so it is called "understanding principles." The phrase "correct position and body" refers to the nine: the nine occupies the proper yang position, while the six resides in the lower body. Another interpretation takes "body" to mean the upper body, as evidenced by the phrase "correct body above" in the Yili · Sānguì Zhuàn. The text says: beautiful quality is contained in the center and flows through the limbs, manifesting in one's career, which is the ultimate beauty. Note: The nine occupies the proper yang position, so the beautiful quality is contained in the center. The limbs refer to the thighs and arms; the Shangshu · Gaoyao Mo says "the ministers and officials are my thighs and arms." The six resides in the lower body, so the beautiful quality flows through the limbs. Kun represents affairs and careers, so the beautiful quality manifests in one's career. Beauty in the center is called "yellow," beauty above is called "original," and beauty below is called "lower garment." When all three are present, it is called the ultimate beauty. Originally only Qian is called "beautiful," but Kun can also be called beautiful because it inherits from Qian.

疏。地色至於上○地色黃，坤為理，虞義也。乾鑿度曰：「天動而施曰仁，地靜而理曰義。」故知坤為理也。地色黃而居中，是下中也。乾來通坤，故稱通理，亦虞義。乾來通坤，謂乾二居五。虞又云「五正陽位」，故曰正位。

The passage from "Shuzheng Zhuwen" "Di Se" to "Yu Shang" states that taking the color of the earth as yellow and taking the trigram Kun as representing principle are examples of Yu Fan's interpretation. The "Qian Zao Du" says "Heaven moves and gives, which is called benevolence; Earth is still and orderly, which is called righteousness," thus knowing that Kun represents principle. The color of the earth is yellow and it is in the central position, which is called "xia zhong" (lower center). The trigram Qian connects with Kun, so it is called "tong li" (communication of principle), which is also Yu Fan's view; the phrase "Qian comes to communicate with Kun" refers to the second line of Qian occupying the fifth position. Yu Fan also says "five is the proper position for yang," hence called "zheng wei" (proper position).

孟子曰：「立天下之正位。」趙岐云：「正位謂男子純乾正陽之位也。」蓋二升坤五，故曰五正陽位。坤五降二，故居下體。九六者，謂九二六五也。二升五，故虞謂五。一說上體，謂居五上體，體指五也，引喪服傳證體謂五。

Mencius says in "Teng Wengong Xia" that "one stands in the most proper position in the world." Zhao Qi's commentary says: "The proper position refers to the position of a man who is entirely pure yang, represented by Qian." Therefore, the ascent of the second line of Qian to the fifth line of Kun indicates that the fifth line is the proper position for yang; the descent of the fifth line of Kun to the second line indicates that it is located in the lower part. The commentary refers to "nine" and "six" as referring to the second line of nine and the fifth line of six. The ascent of the second to the fifth line leads Yu Fan to argue based on the fifth line. Another interpretation takes "body" to mean the upper part, meaning the upper part located at the fifth position, so "body" refers to the fifth line, and thus it cites the "Transmission of the Ritual for Mourning" to prove that "body" refers to the fifth line.

○九正至為美○乾為美，二居上中，故美在其中。四支謂兩股兩肱。周書武順曰：「左右手各握五，左右足各履五，曰四枝。」引書者，虞夏書皐陶謨文也。坤為臣，為乾之股肱而居下體，故暢於四支。坤為事為業，虞義也。

The passage from "Shuzheng Zhuwen" "Nine Positive Yang Positions" to "Kun Supports Qian Therefore It Is Beautiful" states: Qian is beautiful, the second line ascends and occupies the center of the upper trigram, thus the beautiful quality is contained in the middle. The term "four limbs" refers to two legs and two arms. The "Yizhou Shu · Wushun" says "each hand holds five fingers, each foot steps on five toes, altogether called four limbs." The cited text in the commentary is from the "Yuxia Shu · Gaoyao Mo." Kun represents the minister, serving as the minister of Qian, occupying the lower position, thus the beautiful quality flows through the four limbs. Taking Kun as affairs and as career is also in accordance with Yu Fan's interpretation.

中美能黃，上美為元，下美則裳，昭十三年春秋傳文。二，中也，故曰中美能黃。元，乾元，二居五，故曰上美為元。五降二，故曰下美則裳。三美盡備，故曰美之至也。美謂乾而云坤者，坤承乾故也。

"The beauty of the middle can be yellow, the beauty above is called 'original,' and the beauty below is called 'lower garment.' " This comes from the Left Transmission of Duke Zhao's thirteenth year. Two refers to the middle position, so the beauty in the middle is called 'yellow.' 'Original' refers to the original of Qian, as the second line rises to the fifth position, so the beauty above is called 'original.' The fifth line descends to the second position, so the beauty below is called 'lower garment.' The three kinds of beauty are fully present, hence it is said to be the ultimate beauty. Originally, 'beauty' refers to Qian, but here it is associated with Kun because Kun inherits from Qian."

陰凝於陽必戰。注。初始凝陽，至十月而與乾接。為其兼於陽也故稱龍焉。注。陰陽合居，故曰兼陽。爾雅曰：「十月為陽。」俗作「嫌於無陽」，今從古。猶未離其類也故稱血焉。注。坤十月卦，故曰未離其類。

The Wenyan says: When yin becomes sufficiently condensed to be able to contend with yang, it must necessarily clash. Note: The initial line, Six at the Beginning, begins to condense yin to resist yang, and by the tenth month, yin reaches its peak and connects with Qian. The text says: Because it already contains yang elements, it is called "dragon." Note: Yin and yang coexist in one position, so it is said to contain yang. The Erya · Xitian says "the tenth month is yang." The common version here reads "suspecting the absence of yang," but we follow the ancient version and read "contains yang." The text says: It still has not separated from the category of yin, so it is called "blood." Note: Kun is the hexagram of the tenth month, so it is said to have not separated from its category.

夫玄黃者天地之雜也天玄而地黃。注。乾坤氣合戌亥，故曰雜。天者，陽始於東北，色玄。地者，陰始於西南，色黃。疏。初始至乾接○陰凝陽自午始，故象曰「履霜堅冰，陰始凝也」。戰者，接也。建亥之月，乾之本位，故十月而與乾接也。今本「疑於陽」，荀虞姚蜀才本皆作「凝」，故從之。

The text says: The term "xuanyuang" refers to the mingled colors of heaven and earth. Heaven is dark blue and earth is yellow. Commentary: The energies of heaven and earth meet at the positions of Xu and Hai, hence the term "mingled." Heaven, with its yang energy, originates in the northeast and appears dark blue; earth, with its yin energy, originates in the southwest and appears yellow. The commentary from "Initial" to "Qian meets" explains: Yin energy gathers to oppose yang, starting from the fifth month at the position of Wu. Therefore, the image commentary of the first line of the Qian hexagram says, "Walking on frost, firm ice," indicating the beginning of yin energy's condensation. Here, "battle" means meeting. The month of Ji Hai is the original position of Qian, so by the tenth month, it meets Qian. The current text says "doubtful toward yang," but the versions by Xun Shuang, Yu Fan, Yao Xin, and Shu Cai all say "condensed," so Hui Dong follows them.

○陰陽至從古○消息坤在亥，亥，乾之位也，故曰陰陽合居，此荀義也。爾雅者，釋天文。詩杕杜曰「日月陽止」，亦謂十月為陽。「月」俗作「謂」，王弼作「也」。荀鄭虞陸董皆云「兼於陽」，鄭本費氏，故云古也。○坤十月至其類○據消息。

The annotated text from "yin and yang coexist" to "now follow the ancient" states: According to the twelve monthly messages, the Kun hexagram is associated with the亥 month, and亥 is also the original position of Qian. Therefore, it is said that yin and yang coexist in one position, which is the view of Xun Shuang. The cited text from the "Er Ya" is from the "Shi Tian" section. The "Poetry Classic·Tang Feng·Di Du" says "the sun and moon stop at yang," also taking October as yang. The character "yu" in the common version is a mistake for "wei," while the Wang Bi version reads "ye." Xun Shuang, Zheng Xuan, Yu Fan, Lu Ji, and Dong Yu all say "combine with yang"; Zheng Xuan's reliance on the ancient text of Fei Zhi's "Yi" is why it says "now follow the ancient." The annotated text from "Kun hexagram in the tenth month" to "has not left its category" is based on the theory of the twelve monthly messages.

○乾坤至色黃○乾坤氣合戌亥，乾鑿度文。消息戌亥為坤之月，亥，乾本位，乾鑿度曰「乾漸九月」，故雲氣合戌亥。陸績注京易傳曰：「乾坤並處，天地之氣雜，稱玄黃也。」天者陽以下，荀義也。

The passage from "Shuzheng Zhuwen" regarding "Qian Kun Qi He Xu Hai" to "Se Huang" states: "Qian Kun Qi He Xu Hai" comes from "Qian Zao Du." According to the twelve message months, Xu month and Hai month both belong to the month of Kun, and Hai is also the original position of Qian. "Qian Zao Du" says "Qian gradually begins in the ninth month," hence the two energies converge at Xu and Hai. Lu Ji's commentary on "Jing Shi Yi Chuan" says: "Qian and Kun coexist in one direction, the energies of heaven and earth mix, hence it is called Xuan Huang." The commentary from "Heaven is yang, beginning in the northeast" onwards uses Xun Shuang's view.

鄉飲酒義曰：「天地溫厚之氣始於東北而盛於東南。」故云天者陽始於東北。東北天位，故色玄。說文曰：「黑而有赤色者為玄。」鄉飲酒義曰：「天地嚴凝之氣始於西南而盛於西北。」故云地者陰始於西南。西南坤位，故色黃。考工記曰：「天謂之玄，地謂之黃。」

The Li Ji · Xiang Yin Jian says, "The warm and thick qi of heaven and earth originates in the Northeast and reaches its peak in the Southeast." Therefore, the commentary states that heaven's yang qi originates in the Northeast. The Northeast in the Eight Trigrams direction belongs to the heaven position, so its color is xuan. The Shuo Wen Jie Zi says, "A color black with a red tinge is called xuan." The Xiang Yin Jian also says, "The strict and condensed qi of heaven and earth originates in the Southwest and reaches its peak in the Northwest," so the commentary states that earth's yin qi originates in the Southwest. The Southwest in the Eight Trigrams direction belongs to the earth position, so its color is yellow. The Kao Gong Ji says, "The color of heaven is xuan, and the color of earth is yellow."

昔者聖人之作易也。注。聖人謂庖犧。幽贊於神明而生蓍。注。幽，陰。贊，助也。乾為神明為蓍，謂乾伏坤初。聖人作易，探賾索隱，鉤深致遠，無有遠近幽深，遂知來物，是幽贊於神明而生蓍也。

The Shu Guan Zhuan says: Formerly, the sages created the Zhou Yi. Note: Here, the sages refer to Fuxi. The text says: He obtained assistance from the divine in the hidden and thus invented the method of divination with the yarrow stalks. Note: "Yong" refers to yin, and "zan" means assistance. Qian represents the divine and also the yarrow stalks, meaning that Qian is concealed beneath the first line of Kūn. The sages created the Zhou Yi, exploring the hidden and seeking the subtle, drawing out the profound and attracting the vast, thus being able to understand both near and far, deep and shallow, and foreseeing future events. This is what is meant by obtaining assistance from the divine in the hidden and thus inventing the method of divination with the yarrow stalks.

參天兩地而倚數。注。參，三。倚，立也。謂分天象為三才，以地兩之，立六畫之數，故倚數也。觀變於陰陽而立卦。注。謂立天之道曰陰與陽，乾坤剛柔，立本者卦謂六爻。陽變成震坎艮，陰變成巽離兌，故立卦六爻，三變，三六十八，則「十有八變而成卦，八卦而小成」是也。繫曰：「陽一君二民，陰二君一民。」不道乾坤者也。

The text says: Using the number three from heaven and the number two from earth as a basis to establish the number of the divination stalks. Note: "San" means three, and "yi" means to establish. This refers to dividing the heavenly phenomena into the three elements, then doubling them with the earth number two, thereby establishing the number of six lines, so it is called "yi number." The text says: Observing the changes of yin and yang to establish the hexagram. Note: This refers to establishing the principle of heaven as yin and yang; Qian and Kun, being the firm and flexible, are what the Great Treatise calls "the fundamental." Here, the hexagram refers to the six lines. Yang changes to become Zhen, Kan, and Gen, while yin changes to become Xun, Li, and Dui, so the hexagram is formed by six lines. Three changes, three multiplied by six gives eighteen, which is called "eighteen changes to form a hexagram, the Eight Trigrams are the small completion." The Great Treatise says, "Yang hexagrams have one ruler and two subjects, while yin hexagrams have two rulers and one subject," which refers to the six subordinate hexagrams and does not involve Qian and Kun themselves.

發揮於剛柔而生爻。注。謂立地之道曰柔與剛。發，動。揮，變也。變剛生柔爻，變柔生剛爻，以三為六也。因而重之，爻在其中，故生爻。和順於道德而理於義。注。謂立人之道曰仁與義。和順謂坤，道德謂乾，以乾通坤謂之理義也。窮理盡性以至於命。注。以乾推坤謂之窮理，以坤變乾謂之盡性。性盡理窮，故至於命。巽為命。

The text says: Changes arise between the soft and the strong, giving rise to lines. Note: This refers to establishing the principle of the earth, called soft and strong. "发" means to initiate, "挥" means to change. When the strong changes, it gives rise to the soft line; when the soft changes, it gives rise to the strong line. From three lines, six lines are formed. The eight trigrams are combined and overlapped, and the lines are within them, so it is said "to produce lines." The text says: To harmonize with morality and to have order in principles and meanings. Note: This refers to establishing the principle of humanity, called benevolence and righteousness. "Harmonize and be smooth" refers to the trigram of Earth, "morality" refers to the trigram of Heaven. With Heaven penetrating Earth, it is called "to be in harmony with righteousness." The text says: To investigate physical principles and human nature, ultimately reaching the mandate of heaven. Note: Using Heaven to infer Earth is called "to investigate principles"; using Earth to transform Heaven is called "to exhaust nature." When nature is exhausted and principles are investigated, one can reach the mandate. The trigram of Wind represents the mandate.

昔者聖人之作易也。注。重言昔者，明謂庖犧。將以順性命之理。注。謂乾道變化，各正性命。以陽順性，以陰順命。陰與陽，柔與剛，仁與義，所謂理也。是以立天之道曰陰與陽。注。陰謂坤，陽謂乾。立地之道曰柔與剛。注。柔謂陰爻，剛謂陽爻。立人之道曰仁與義。注。乾為仁，坤為義。

The text says again: In former times, the sage composed the Zhou Changes. Note: The repetition of "in former times" is to indicate that it still refers to Fuxi. The text says: It will be used to follow the principles of nature and destiny. Note: This refers to the changes of the Heaven's Way, which make all things establish their nature and destiny. To use Yang to follow its nature, and Yin to follow its destiny. Yin and Yang, softness and strength, benevolence and righteousness, are what is called "reason." The text says: Therefore, the Way of Heaven is established as Yin and Yang. Note: Yin refers to the Earth, and Yang refers to Heaven. The text says: The Way of Earth is established as softness and strength. Note: Softness refers to the Yin line, and strength refers to the Yang line. The text says: The Way of humanity is established as benevolence and righteousness. Note: Heaven represents benevolence, and Earth represents righteousness.

兼三才而兩之故易六畫而成卦。注。謂參天兩地，乾坤各三爻而成六畫之數也。分陰分陽迭用柔剛故易六畫而成章。注。陰陽，位也。柔剛，爻也。迭，遞也。章謂文理。乾三畫成天文，坤三畫成地理。

The classic text says: Taking together the three elements of heaven, earth, and humanity, each is paired with two lines, so the Book of Changes requires six lines to form a single hexagram. Note: This is referred to as "three heavens and two earths," with the trigrams of Heaven and Earth each occupying three lines to form the total of six lines. The classic text says: Distinguishing the positions of yin and yang, alternately using flexible and strong lines, so the Book of Changes forms its patterns with six lines. Note: Yin and yang refer to the positions of the lines, while flexible and strong refer to the nature of the lines; "迭" means alternation; "章" refers to the patterns and principles. The three lines of Heaven form the patterns of the heavens, and the three lines of Earth form the principles of the earth.

疏。聖人謂庖犧○庖犧始作八卦，故聖人謂庖犧。聖人作，故不言庖犧而言聖人也。庖犧時未有易名而稱作易者，據後言也，猶太卜三易矣。○幽陰至蓍也○此虞義也。幽陰謂坤初，太玄曰「幽遇神」，范望注云「一稱幽」是也。中庸曰「可以贊天地之化育」，鄭彼注云：「贊，助也。」乾為神明，乾伏坤初，太玄曰「崑崙天地而產蓍在崑崙之中」，故曰幽贊以通神明之德，故幽贊於神明。

The commentary says, "The sage is referring to Fuxi": Fuxi was the first to draw the eight trigrams, so the commentary refers to the sage as Fuxi. Since it is composed from the perspective of the sage, the text does not directly mention Fuxi but refers to him as "the sage." At the time of Fuxi, there was no name called "Yi," yet it says he "created Yi," which is using the later name to refer to him. This is similar to the "Three Yis" mentioned in the "Rites of Zhou" by the Grand Astrologer. The commentary from "Yin, meaning阴" to "and thus the yarrow stalks were born": this is Yu Fan's view. "Yin" refers to阴, meaning the first line of the trigram Kūn. The "Taixuan" says "Yin meets the divine," and Fan Wang's commentary says "one is called Yin," which is the same meaning. The "Zhongyong" says "it can assist in the transformation and nurturing of heaven and earth," and Zheng Xuan's commentary says, "Zan means assistance." The trigram Qian represents the divine and bright, yet Qian is hidden beneath the first line of Kūn; the "Taixuan" says "the union of heaven and earth gives rise to the yarrow stalks, which grow in the Kunlun Mountains," so it is said that it assists in the hidden and connects with the virtue of the divine, which is "Yin Zan Yu Shenming."

荀子勸學曰：「無冥冥之志者無昭昭之明。」說文曰：「冥，幽也。」是幽贊之義也。聖人作易，探嘖索隱，鉤深致遠者，嘖，初也，初隱未見，故探嘖索隱。初深，故曰鉤深。致遠謂乾。無有遠近幽深遂知來物者，遠謂天，近謂地，幽謂陰，深謂陽，乾為物，神以知來，故知來物。

Xunzi's "Encouragement of Learning" says, "Without a deep and focused mind, there can be no clear and bright understanding." The "Shuowen Jiezi" says, "Ming means y幽." This matches the meaning of "y幽 zan." The annotation says, "The sage composed the Book of Changes, exploring the hidden and seeking the concealed, drawing out the profound and reaching the distant." "Zé" refers to the first line, which is hidden and not yet revealed, so it is called exploring the hidden and seeking the concealed. The first line is at the deepest level, so it is called drawing out the profound. "Zhi yuan" refers to Qian. It says, "Without regard for distance, nearness, depth, or obscurity, one can know the coming things." "Yuan" refers to heaven, "jin" refers to earth, "y幽" refers to yin, and "shen" refers to yang. Qian represents things, and the spirit can foresee the future, so it is said, "knowing the coming things."

褚先生據傳曰：「天下和平，王道得而蓍莖長大，其叢生滿百莖。」是幽贊為贊化育之本。庖犧幽贊於神明而生蓍，創為揲蓍之法，四營而成易，十有八變而成卦，八卦而小成，引信三才，觸長爻筴，至萬一千五百二十，所謂以通神明之德，以類萬物之情也。

Chu Shaosun relied on old legends: when the world is at peace and the Way of the King is widely practiced, the stems of the yarrow grass become thick and strong, with one cluster producing a hundred stems. This shows that "you zan" is the fundamental support for the nurturing of heaven and earth. Paoxi obtained divine assistance in secrecy and invented the method of divination with yarrow stalks: four operations make one change, eighteen changes make one hexagram, and the Eight Trigrams represent the initial achievement. From here, it extends to the Three Principles, and by analogy, the number of yarrow stalks increases until it reaches the number 11,520. This is what the Great Treatise says: "To communicate the virtue of the divine and to classify the feelings of all things."

大衍之數五十，其用四十有九，其太極以一持萬，其初幽贊於神明，其極至於贊化育參天地，皆是物也。○參三至數也○此虞義也。參讀為三，故云參三也。倚立，廣雅文。虞注繫上極其數云：「數謂六畫之數。」揲蓍之法分而為二以象兩，掛一以象三，足分天象為三才也。

The number of the Great Derivation is fifty, but only forty-nine are actually used; the one not used is the Taiji, which unifies all things. In terms of its origin, it assists the divine in the hidden; in its ultimate function, it assists in the process of generation and is ranked alongside heaven and earth as the three. All these statements refer to the same thing. The commentary from "参, three" to "therefore, it is based on numbers" is Yu Fan's interpretation. "参" is read as "three," hence "参, three." The character "倚" is interpreted as "establish," based on the "Guangya." Yu Fan's commentary on the sentence "extreme number" in the "Great Treatise" says: "Number refers to the number of six lines." The method of divination with yarrow stalks first divides the yarrow into two to represent the two principles, then adds one to represent the three elements. This clearly shows that the division of heaven into the three elements has a solid basis.

五歲再閏再扐而後掛以成一爻之變。耦以承奇，故云以地兩之。立六畫之數謂乾坤各三爻為六畫也。參兩之說諸儒不同。馬融王肅等據天數五地數五，五位相得而各有合，雲五位相合，以陰從陽，天得三合謂一三與五也，地得兩合謂二與四也。一三五凡三，參之而九。二四凡二，兩之而六。謂參天兩地而立九六之數也。鄭氏云：天地之數備於十，三之以天，兩之以地，而倚托大衍之數五十。是諸說不同也。

Within five years there are two leap months, so when divining with yarrow stalks, the remainder must be placed twice into the palm, then hung to form one line of change. Even numbers are used to receive odd numbers, so the commentary says 'to take the earth's two'. The term 'establishing the six lines' refers to the combination of the three lines of Heaven and Earth to form six lines. Regarding 'three heavens and two earths', there are differing interpretations among scholars. Ma Rong and Wang Su, among others, based their views on 'the heavenly number is five, the earthly number is five, the five positions correspond and each has its match', stating that the five positions correspond, with yin following yang: Heaven receives three harmonies, referring to one, three, and five; Earth receives two harmonies, referring to two and four. One, three, and five total three, tripled to make nine; two and four total two, doubled to make six. This is to say that 'three heavens and two earths' is used to establish the numbers nine and six. Zheng Xuan, however, said that the numbers of Heaven and Earth are complete in ten, using the heavenly number threefold and the earthly number doubled to derive the fifty numbers of the Great Derivation. It is evident that there are differing views among the various schools.

○謂立至者也○此虞義也。三畫稱卦，卦有陰陽，故云立天之道曰陰與陽。下繫云：「剛柔者，立本者也。」虞彼注云：「乾剛坤柔為六子父母，乾天稱父，坤地稱母，本天親上，本地親下，故立本者也。」乾坤各三爻，合為六爻而成六子，故卦謂六爻。

The passage from "Shuzheng Zhuwen" "Wèi lì tiān zhī dào yuē yīn yǔ yáng" to "bù dào qiān kūn zhě yě" refers to Yu Fan's interpretation. Three lines are called a hexagram, and hexagrams are distinguished by yin and yang. Therefore, establishing the principle of heaven is called yin and yang. The "Xici Xia" says, "Yang and yin are the fundamental principles." Yu Fan explained there: "Qian is yang and Kun is yin, and they are the parents of the six subsidiary hexagrams. Qian, representing heaven, is called the father; Kun, representing earth, is called the mother. Those originating from heaven are attached above, and those originating from earth are attached below, so it is called establishing the fundamental principle." Qian and Kun each have three lines, combining to form six lines, which produce the six subsidiary hexagrams. Therefore, the "hexagram" mentioned in the commentary refers to the six lines.

陽變成震坎艮謂之陽卦，陰變成巽離兌謂之陰卦，故觀變於陰陽而立卦也。震坎艮乾三索而得，巽離兌坤三索而得，故六爻三變，三六十八，所云十有八變而成卦也。乾坤與六子俱名八卦而小成，謂天三爻，故云小成也。

When yang changes to form Zhen, Kan, and Gen, these are called yang hexagrams; when yin changes to form Xun, Li, and Dui, these are called yin hexagrams. Thus it is said, "Observing the changes of yin and yang to establish the hexagrams." Zhen, Kan, and Gen are formed when Qian seeks Kuan three times, while Xun, Li, and Dui are formed when Kuan seeks Qian three times. Therefore, each of the six lines undergoes three changes, three multiplied by six equals eighteen, which is referred to as "eighteen changes to form the hexagram." Qian, Kuan, and the six sons are collectively called the Eight Trigrams, known as "small completion," because they only reach the three lines of heaven, hence called small completion.

陽一君二民謂震坎艮，陰二君一民謂巽離兌。揲蓍之時尚未有畫，止稱陰陽，故云不道乾坤者也。若然，天有八卦之象，聖人因天制作，震巽已下六子亦從後名之也。○謂立至生爻○此虞義也。六畫稱爻，爻有剛柔，故云立地之道曰柔與剛。道有變動，故曰爻，故云發動揮變也。剛柔相推，變在其中，謂九六相變，故云變剛生柔爻，變柔生剛爻。參重三才以為六爻，故云以三為六，謂六畫以成六十四卦。爻在重卦之中，故生爻也。

"The phrase 'Yang one, King two, People' refers to the trigrams Zhen, Kan, and Gen, while 'Yin two, King one, People' refers to Xun, Li, and Dui. When divining with yarrow stalks, the hexagram form has not yet been drawn, so only Yin and Yang can be referred to, hence it does not involve the names of Qian and Kun. If this is the case, then Heaven originally had the images of the Eight Trigrams. The sage followed the heavenly images to create the hexagram figures. The names of the six subsidiary trigrams below Zhen and Xun were also added later. The passage from the commentary 'It is said that establishing the principle of Earth is called soft and hard' to 'thus generating the lines' refers to Yu Fan's view. The six lines are called 'yao', and 'yao' has distinctions of hardness and softness, so establishing the principle of Earth is called soft and hard. The principle has movement, hence it is called 'yao'. Therefore, the commentary says 'Fa means movement, hui means change'. Hardness and softness alternate, and change is thus generated, referring to the transformation between the numbers nine and six. When the three elements are each doubled to form two lines, they make up the six lines, so it is said 'using three to make six', meaning the six lines are stacked to form the sixty-four hexagrams. The 'yao' is within the stacked hexagram, hence it is said 'generating the lines'.

○謂立至義也○此虞義也。乾鑿度曰：「易始於一，分於二，通於三。」大衍之數五十，三才之合，效三才為六畫。爻辭有仁義，故立人之道曰仁與義。陰陽相應為和，坤，順也，故和順謂坤。乾為道為德，故道德謂乾。以坤順乾，是和順於道德。乾鑿度曰：「天動而施曰仁，地靜而理曰義。」以乾通坤，故謂之理義也。

The passage from "Shuzheng Zhuwen" stating "to establish the way of human beings is called benevolence and righteousness" up to "is called reason and righteousness": this is Yu Fan's view. The "Qian Zao Du" says "The Book of Changes begins with one, differentiates into two, and unifies through three." The number fifty of the Great Derivation is the number where the three principles converge, imitating the three principles to form six lines. The line statements originally contain the concepts of benevolence and righteousness, so establishing the way of human beings is called benevolence and righteousness. The mutual感应 of yin and yang is called "harmony," and the virtue of the earth is to be yielding, so "harmony and yielding" refers to the earth. The heaven represents the way and virtue, so "morality" refers to the heaven. Yielding to the heaven is called "harmony and yielding to morality." The "Qian Zao Du" says "heaven moves and gives, which is called benevolence; earth is still and orderly, which is called righteousness." By the heaven penetrating the earth, it is called "reasoned in righteousness."

○以乾至為命○此虞義也。坤為理，以乾推坤故謂之窮理。乾為性，以坤變乾故謂之盡性。乾伏坤初，巽為命，性盡理窮，故至於命，謂贊天地之化育也。繫上曰：「易簡而天下之理得矣。天下之理得而易成位於其中矣。」

This is Yu Fan's view. The earth (Kun) represents principle, and using the heaven (Qian) to infer the earth is called "exhausting principle." The heaven represents nature, and using the earth to transform the heaven is called "exhausting nature." The heaven is hidden beneath the first line of the earth, and the wind (Xun) represents destiny. When nature is fully understood and principle is thoroughly explored, one can reach destiny—that is, to assist in the transformation and nurturing of heaven and earth. The Great Treatise says: "Heaven and earth are easy and simple; thus all the principles of the world are grasped. When the principles of the world are grasped, the function of the Book of Changes is established within heaven and earth."

虞彼注云：「乾坤變通窮理以盡性，故天下之理得。天下之理得而易成位乎其中，天地位，萬物育，此既濟之事。」蓋為下陳明堂大道張本也。○重言至庖犧○此虞義也。○謂乾至理也○坤下有伏乾，所謂性也。乾下有伏巽，所謂命也。乾變坤化，參天兩地，六耦承奇，是各正性命。乾為性，故以陽順性。巽為命，故以陰順命。此上虞義也。

Yu Fan remarked: "The transformations of Heaven and Earth are interconnected and thorough, investigating physical principles to exhaust human nature, so that the principles of the world can be grasped. When the principles of the world are grasped, the Book of Changes establishes its place. Thus, Heaven and Earth each occupy their proper positions, and all things flourish in their respective ways, which is precisely the state described in the 'Already Achieved' hexagram." Hui Dong's exposition seems to be setting the stage for the subsequent explanation of the Great Hall doctrine. The annotation "repeating 'in the past,' meaning 'Paoxi'" is Yu Fan's view. The passage from "the way of the乾 (Heaven) changing" to "what is called principle" states: beneath the坤 (Earth) lies the乾 (Heaven), which is called "nature"; beneath the乾 (Heaven) lies the巽 (Wind), which is called "destiny." The乾 (Heaven) governs transformation, the坤 (Earth) governs transformation through change, combining Heaven and Earth, with six even numbers following the three odd numbers, which is "each establishing its nature and destiny." The乾 (Heaven) represents nature, so the yang follows its nature; the巽 (Wind) represents destiny, so the yin follows its destiny. All of the above are Yu Fan's views.

韓非子曰：「理者，方圓短長麤靡堅脆之分也。」立天之道曰陰與陽，不言陰陽而言陰與陽，是陰陽之理。立地之道曰柔與剛，是柔剛之理也。立人之道曰仁與義，是仁義之理也。陰陽柔剛仁義原本於性命，所謂性命之理。下雲兼三才而兩之，是順性命之理也。

The "Han Feizi · Jie Lao" says: "What is called 'reason' is the distinction between square and round, short and long, coarse and fine, hard and brittle." The classic text says that establishing the way of Heaven is called "yin and yang," not directly calling it "yin and yang" but saying "yin and yang," which is precisely to point out the order between yin and yang. It says that establishing the way of Earth is called "flexible and strong," which refers to the order between flexibility and strength; it says that establishing the way of humanity is called "benevolence and righteousness," which refers to the order between benevolence and righteousness. Yin and yang, flexibility and strength, benevolence and righteousness all originate from the nature and destiny, which is called "the reason of nature and destiny." The following text says "combining the three elements and dividing them into two," which is precisely following the way of nature and destiny.

○陰謂至為義○陰謂坤，陽謂乾者，謂坤三畫為陰，乾三畫為陽也。柔謂陰爻，剛謂陽爻者，謂以三為六，二四上為陰爻，初三五為陽爻也。管子曰：「天仁地義。」故乾為仁，坤為義。○謂參至數也○此虞義也。上雲參天兩地而倚數，是天地本有兼才之理。聖人設卦，因而重之，以地兩三而成六畫，所謂順性命之理也。

The passage "Yin refers to Kun, Yang refers to Qian" up to "Kun represents meaning": What is meant by Yin referring to Kun and Yang referring to Qian is talking about the three-line trigrams. The three lines of Kun belong to Yin, and the three lines of Qian belong to Yang. What is meant by softness referring to Yin lines and strength referring to Yang lines is talking about the process of deriving the six-line hexagrams from the three-line trigrams: the second, fourth, and top lines are Yin lines, while the first, third, and fifth lines are Yang lines. The "Guanzi" says "Heaven governs benevolence, Earth governs righteousness," so Qian represents benevolence and Kun represents righteousness. The passage "called参天两地" up to "the number of six lines": This is Yu Fan's view. The previous text says "by combining three and two," indicating that Heaven and Earth originally contain the principles of the three elements. The sage established the trigrams based on this principle, by doubling the Earth number two with the Heaven number three to form six lines, which is exactly what is meant by following the principles of nature and destiny.

○陰陽至地理○位有陰陽，故云陰陽位也。爻有剛柔，故云剛柔爻也。「迭，遞也」已下虞義也。釋言曰：「遞，迭也。」遞迭同訓，故云迭遞也。剛柔更用事，故云迭用柔剛。繫上曰：「仰以觀於天文，俯以察於地理。」故章謂文理。

The passage from "Shuzheng Zhuwen" "Yin and Yang, positions" to "Kun's three lines form the geography": There are distinctions between yin positions and yang positions, hence "Yin and Yang, positions." There are also distinctions between strong lines and flexible lines, hence "Strong and flexible, lines." From "Alternating, meaning successive" onwards, the explanation follows Yu Fan's interpretation. The "Erya · Xiyán" states "Successive means alternating," and since "successive" and "alternating" have the same meaning, it says "Alternating, meaning successive." Strong and flexible alternate in dominance, hence "alternating the use of flexible and strong." The "Xici Shang" says "Looking up to observe the patterns of heaven, looking down to examine the order of earth," so "chapter" refers to patterns and order.

文理者，間雜之義。昭廿五年春秋傳曰「五章」，杜預注云：「青與赤謂之文，亦與白謂之章，白與黑謂之黼，黑與青謂之黻，五色備謂之繡。」所謂五章是也。韓非子曰：「理者成物之文也。」天地人各有陰陽剛柔仁義，即上文性命之理也。

The term "wen li" refers to the interwoven patterns. In the "Zuo Zhuan" of Duke Zhao's twenty-fifth year, it mentions "wu zhang," and Du Yu's commentary explains: "The combination of blue and red is called wen, the combination of red and white is called zhang (the original "yi" is a mistake for "chi"), the combination of white and black is called fu, the combination of black and blue is called fu, and the combination of all five colors is called xiu." This is what is referred to as the five zhang. The "Han Feizi" states, "Li is the pattern that forms things." Heaven, Earth, and humanity each possess yin and yang, hardness and softness, and benevolence and righteousness, which is the principle of life and nature mentioned earlier.

天地定位山澤通氣雷風相薄水火不相射八卦相錯。注。此明二篇之次也。天地定位，乾坤泰否也。山澤通氣雷風相薄，咸恆損益也。水火不相射，坎離既未濟也。薄，入也。射，厭也。所陳凡八卦相錯而成上下二篇也。

The Shuo Guà Zhuàn says: Heaven and Earth establish their positions above and below, mountains and marshes communicate their energies, thunder and wind mutually stir each other, water and fire do not despise each other. The eight trigrams are arranged in sequence. Note: This explains the order of the two parts of the Zhou Yi. "Heaven and Earth establishing their positions" refers to Qian, Kun, Tai, and Po; "mountains and marshes communicating their energies, thunder and wind mutually stirring" refers to Xian, Heng, Shen, and Yi; "water and fire not despising each other" refers to Kan, Li, Ji Ji, and Wei Ji. "Bó" means mutual entry, and "shè" means despising. What is stated here is only the eight trigrams. When the eight trigrams are interwoven and overlapped, they form the upper and lower parts.

易說陽道純而奇，故上篇三十，所以象陽也。陰道不純而偶，故下篇三十四，所以法陰也。上經象陽，故以乾為首，坤為次，先泰而後否。下經法陰，故以咸為始，恆為次，先損而後益。又曰離為日，坎為月，日月之道，陰陽之經，所以終始萬物，故以坎離為終。既濟未濟為下篇終者，所以明戒慎而全王道。

The cited text from the "Commentary on the Changes" states: The principle of yang is pure and belongs to the odd number, hence the upper section contains thirty hexagrams, symbolizing yang; the principle of yin is not pure and belongs to the even number, hence the lower section contains thirty-four hexagrams, following the pattern of yin. Since the upper section symbolizes yang, it begins with the hexagram Qian (Heaven) and follows with Kun (Earth), and arranges Tai (Harmony) before Po (Obstruction); since the lower section follows yin, it starts with Xian (Mutual Influence) and follows with Heng (Permanence), and arranges Shen (Loss) before Yi (Gain). The "Commentary on the Changes" also states: Li (Fire) represents the sun, and Kan (Water) represents the moon. The movement of the sun and moon is the constant way of yin and yang, used to bring about the beginning and end of all things. Hence, the last two hexagrams of the upper section are Kan and Li. As for using Ji Ji (Completion) and Wei Ji (Non-Completion) to conclude the lower section, it is to indicate that only through vigilance and caution can the Way of the Sovereign be preserved.

數往者順知來者逆是故易逆數也。注。坤為數往，乾為知來。坤消從午至亥，上下故順。乾息從子至巳，下上故逆。易氣從下生，故云易逆數也。雷以動之風以散之雨以潤之日以烜之艮以止之兌以說之乾以君之坤以藏之。注。烜，乾也。乾坤三索而得六子，六子自下生。六子既成各任生物之功，乾為之君，坤受而藏之以成十二闢卦也。

The text says: Pushing numbers backward is called following the trend, while predicting the future is called reversing the trend, so the Book of Changes is based on reversing the trend. Note: The Earthly element (Kun) governs pushing numbers backward, and the Heavenly element (Qian) governs predicting the future. The energy of Kun wanes from the month of Wu to the month of Hai, moving from top to bottom, hence called following; the energy of Qian grows from the month of Zi to the month of Si, moving from bottom to top, hence called reversing. The energy of the Book of Changes arises from the bottom upward, so it is called reversing numbers. The text says: Thunder is used to stir up all things, wind is used to scatter all things, rain is used to nourish all things, sun is used to dry all things, Mountain (Geng) is used to stop them, Lake (Dui) is used to make them joyful, Heaven (Qian) is used to govern them, and Earth (Kun) is used to collect them. Note: "Xuan" means drying. Heaven and Earth interact three times to produce the six sons, and all six sons arise from the bottom. Once the six sons have been generated, each takes on its role in nurturing all things. Heaven serves as their sovereign, and Earth receives and collects them, thus forming the twelve trigrams of division.

疏。此明至王道○此承參兩來釋文王分上下二經，乾坤泰否坎離咸恆損益既未濟終始相次之義，而六十四卦之序亦可知矣，故云二篇之次也。天地定位，天地，乾坤也。乾下坤上為泰，坤下乾上為否，故云乾坤泰否也。

The passage "This explains the order of the two chapters" to "completing the Way of the King" continues from the previous text "participating in heaven and dividing into two." It explains the meaning of the sequence of the hexagrams in the division of the Book of Changes into upper and lower parts by King Wen. The relationship between the pairs of hexagrams, such as Qian and Kun, Tai and Po, Kan and Li, Xian and Heng, Shen and Yi, Ji Ji and Wei Ji, shows their mutual continuation and completion. Understanding this allows one to know the order of the sixty-four hexagrams, hence it is called "the order of the two chapters." "Heaven and earth are positioned" refers to heaven and earth being Qian and Kun. Qian below and Kun above form Tai, while Kun below and Qian above form Po, hence Qian Kun Tai Po.

山澤通氣雷風相薄，山上有澤，咸。山下有澤，損。雷風恆，風雷益。故云咸恆損益也。水火不相射，水火，坎離也。水在火上既濟，火在水上未濟，故云坎離既未濟也。薄入，馬鄭義。射厭，虞陸義也。射厭，釋詁文。以上所陳凡八卦耳，因參重三才之後，故相錯雜而成六十四卦為上下二篇也。

"Mountains and marshes communicate, thunder and wind contend with each other": a marsh on top of a mountain is the hexagram "Xian," a marsh below a mountain is the hexagram "Sun"; thunder above wind below is the hexagram "Heng," wind above thunder below is the hexagram "Yi," hence "Xian," "Heng," "Sun," and "Yi." "Water and fire do not shoot at each other": water and fire refer to Kan and Li; water above fire is the hexagram "Ji Ji," fire above water is the hexagram "Wei Ji," hence "Kan" and "Li" are "Ji Ji" and "Wei Ji." Taking "bo" as "ru" (enter) follows the interpretation of Ma Rong and Zheng Xuan; taking "she" as "yan" (saturate) follows the interpretation of Yu Fan and Lu Ji. "She, yan also" is found in the "Erya · Xiguzhu." The above merely refers to the eight trigrams. Because after each of the three elements (Heaven, Earth, Humanity) has two lines, the eight trigrams intermingle to form the sixty-four hexagrams, divided into upper and lower sections.

易說者，乾鑿度文，所以釋二篇諸卦之次正與此合，故引之。彼文云：「陽三陰四，位之正也，故易六十四分而為上下，象陰陽也。」陽道純而奇者，鄭注謂「陽道專斷，兼統陰事，故曰純也」。三法天，故上篇三十，所以象陽也。陰道不純而偶者，陰制於陽，故不純。四法地，故下篇三十四，所以法陰也。

The text cited in the commentary refers to the words of the "Yi Shuo" (Commentary on the Changes), specifically from the "Qian Zao Du" (The Opening of the Qian). Its explanation of the order of the sixty-four hexagrams in the upper and lower sections coincides exactly with this, so it is quoted. The "Qian Zao Du" states: "Yang belongs to three, Yin belongs to four; this is the proper order of positions, so the sixty-four hexagrams are divided into upper and lower sections to symbolize Yin and Yang." The phrase "Yang's path is pure and odd" is explained by Zheng Xuan as "Yang's path is exclusively about decision-making and also oversees Yin's affairs, hence it is called pure." Three is taken as a model from Heaven, so the upper section contains thirty hexagrams, symbolizing Yang. The phrase "Yin's path is not pure but even" is because Yin is controlled by Yang, hence it is not pure; four is taken as a model from Earth, so the lower section contains thirty-four hexagrams, symbolizing Yin.

上篇象陽，乾陽坤陰，故乾為首，坤為次。乾鑿度又云：「乾坤者，陰陽之本始，萬物之祖宗，故為上篇。始者，尊之也。」泰陽息卦，否陰消卦，故先泰而後否。鄭注謂「先尊而後卑，先通而後止者，所以類陽事也」。下篇法陰，鄭注謂「咸則男下女，恆則陽上而陰下」，故以咸為始，恆為次。先陰而後陽者，以取類陰事也。

The upper section represents yang. The trigram Qian belongs to yang and Kun belongs to yin, so the hexagram Qian comes first and Kun comes second. The "Qian Zuo Du" says: "Qian and Kun are the origins and beginnings of yin and yang, the ancestors of all things, so they are placed in the upper section. They are placed at the beginning to show respect for them." The hexagram Tai represents yang's growth, while the hexagram Po represents yin's decline, so Tai comes before Po. Zheng Xuan's commentary says, "First the noble, then the humble; first the open, then the closed. This is used to compare with yang's affairs." The lower section follows the pattern of yin. Zheng Xuan's commentary says, "Xian represents a man yielding to a woman, while Heng represents yang above and yin below." Therefore, Xian comes first and Heng comes next. First yin, then yang, to compare with yin's affairs.

乾鑿度曰：「損者陰用事，益者陽用事。」故先損而後益。鄭注謂「損象陽用事之時，陰宜自損以奉陽者，所以戒陰道以執其順者也。益當陰用事之時，陽宜自損以益陰者，所以戒陽道以弘其化者也」。鄭知然者，損自泰來，故象陽用事之時，陰自損以奉陽。益自否來，故當陰用事之時，陽當自損以益陰也。

The *Qian Zao Du* says: "The *Dun* hexagram signifies the time when Yin is in authority, while the *Yi* hexagram signifies the time when Yang is in authority." Therefore, *Dun* comes before *Yi*. Zheng Xuan's commentary states: "The *Dun* hexagram symbolizes the time when Yang is in authority, and Yin should reduce itself to serve Yang; this is a warning to Yin to maintain its gentleness. The *Yi* hexagram signifies the time when Yin is in authority, and Yang should reduce itself to benefit Yin; this is a warning to Yang to promote its nurturing power." Zheng Xuan could make this determination because the *Dun* hexagram arises from *Tai*, thus symbolizing the time when Yang is in authority and Yin reduces itself to serve Yang; the *Yi* hexagram arises from *Po*, thus signifying the time when Yin is in authority and Yang reduces itself to benefit Yin.

日月之道，陰陽之經，所以終始萬物者，五六三十乃天地之數，故曰陰陽之經。乾彖傳曰「大明終始」，荀注云：「乾起坎而終於離，坤起離而終於坎。離坎者，乾坤之家而陰陽之府，故終始萬物。」是上篇終坎離之義也。

The commentary says, "The movement of the sun and moon follows the constant way of yin and yang, thus bringing about the beginning and end of all things." Five multiplied by six gives thirty, which is exactly the number of heaven and earth, hence it is called "the classic of yin and yang." The Commentary on the Judgment of the Qian hexagram says, "Great brightness brings about the beginning and end." Xu Shuang's commentary says, "The Qian hexagram begins with Kan and ends with Li, while the Kun hexagram begins with Li and ends with Kan. Li and Kan are the dwellings of Qian and Kun, the repositories of yin and yang, thus they can bring about the beginning and end of all things." This is the reason why the previous section concludes with Kan and Li.

雲既濟未濟為下篇終者，所以明戒慎而全王道者，上篇天道，下篇人事。王者體中和贊化育而成既濟定。既濟象傳曰「君子以思患而豫防之」，荀注云：「六爻既正，必當復亂，故君子象之思患而豫防之。」治不忘亂，故云所以戒慎而全王道。序卦曰：「物不可窮也，故受之以未濟終焉。」是下篇終既未濟之義也。

The commentary says, "Using the hexagrams of Ji Ji and Wei Ji as the conclusion of the lower section is to indicate the need for vigilance and caution in preserving the Way of the King." The upper section discusses the Way of Heaven, while the lower section discusses human affairs. The King, by observing the virtue of harmony and balance and assisting the transformation and nurturing of Heaven and Earth, can achieve the fixed state of the hexagram Ji Ji, where all six lines are properly aligned. The image of Ji Ji says, "The gentleman thus contemplates dangers and prepares in advance." Xun Shuang's commentary says, "Since all six lines have already been properly aligned, it is certainly going to turn toward disorder again, so the gentleman takes this image as a model, contemplates dangers, and prepares in advance." A time of peace should not forget the time of chaos, hence it is said to be about vigilance and caution in preserving the Way of the King. The "Xu Guan Zhuan" says, "Things cannot be exhausted, so the hexagram Wei Ji is used to follow and conclude," which is the reason why the lower section concludes with Ji Ji and Wei Ji.

○坤為至數也○繫上曰：「神以知來，知以藏往。」虞彼注云：「乾神知來，坤知藏往。」故坤為數往，乾為知來。坤消已下虞義也。坤消自午，右行至亥，從上而下，故順。乾息自子，左行至巳，從下而上，故逆。易氣從下生，乾鑿度文。鄭彼注云：「易本無形，自微及著，氣從下生，以下爻為始。」故十二辰之法坤雖自上而下，然消遘及亦自下生，故云易逆數也。

The commentary from "Kun Governs the Past" to "Therefore it is said that the Book of Changes is inverse in counting" states: The Great Treatise says, "The divine can foresee the future, and wisdom can collect the past." Yu Fan comments, "The divine of Qian foresees the future, and the wisdom of Kun collects the past." Therefore, Kun governs the past, and Qian governs the future. From "Kun declines" onwards are Yu Fan's remarks: The qi of Kun declines starting from the month of Wu, moving right to the month of Hai, which is from top to bottom, hence called "smooth." The qi of Qian grows starting from the month of Zi, moving left to the month of Si, which is from bottom to top, hence called "inverse." The phrase "the qi of the Book of Changes arises from below" comes from the "Qian Zuo Du." Zheng Xuan comments there: "The Book of Changes originally has no form, emerging from subtle to manifest, its qi arises from below, starting with the lower trigrams." Therefore, according to the twelve earthly branches, although Kun moves from top to bottom, the decline of yin still begins from below, hence it is said that the Book of Changes is inverse in counting.

○烜乾至卦也○烜乾，京義也。乾道成男，一索再索三索而得震坎艮。坤道成女，一索再索三索而得巽離兌。皆自下而上，以明易之為逆數也。九家云：「乾坤交索，既生六子，各任其才往生物。」故云六子既成，各任生物之功，謂動之散之之類是也。乾為之君，謂息卦自子至巳。坤受而藏之，謂消卦自午至亥，是謂十二闢卦。著此者為下陳明堂十二月之法也。

The passage from "Shuzheng Zhuwen" "Xuan, Qian also" to "to form the twelve trigrams of the sun" states that interpreting "Xuan" as drying is in line with Jing Fang's method. The principle of Qian (Heaven) produces the male trigrams, with one, two, and three searches resulting in Zhen (Thunder), Kan (Water), and Gen (Mountain); the principle of Kun (Earth) produces the female trigrams, with one, two, and three searches resulting in Xun (Wind), Li (Fire), and Dui (Lake): all are formed from the bottom up, indicating that the Book of Changes operates through reverse reasoning. The "Nine Schools of the Book of Changes" says: "Qian and Kun interactively seek, thus producing the six sons, who each, according to their nature, nurture all things." Therefore, the commentary states that the six sons have already been generated, each taking on the responsibility of nurturing all things, which refers to actions such as stirring and dispersing. "Qian as the sovereign" refers to the trigrams of yang energy from the first lunar month to the fourth lunar month; "Kun receiving and storing it" refers to the trigrams of yin energy from the fifth lunar month to the tenth lunar month: this is the twelve trigrams of the sun. Hui Dong specifically points this out here to serve as a prelude for the following explanation of the twelve months of the Bright Hall.

帝出乎震齊乎巽相見乎離致役乎坤說言乎兌戰乎乾勞乎坎成言乎艮。注。帝，上帝也。上帝五帝在太微之中，迭生子孫，更王天下，故四時之序，五德相次。聖人法之以立明堂，為治天下之大法也。

The Sayings on the Trigrams states: The Supreme Deity starts from the Zhen position, arranges all things in order at the Xun position, meets all things at the Li position, subdues all things at the Kun position to nurture them, makes all things joyful and speak at the Dui position, and has yin and yang contend at the Qian position. At the Kan position, the Supreme Deity comforts all things; at the Gen position, the Supreme Deity establishes the beginning and end. Note: "Deity" refers to the Supreme Deity. The Supreme Deity is the Five Emperors, residing in the Taiwei垣, taking turns to produce children and rule the world, hence the four seasons proceed in order and the five virtues succeed one another. The sage modeled this and established the Bright Hall as the fundamental principle for governing the world.

神農曰天府，黃帝曰合宮，唐曰五府，虞曰總章，夏曰世室，殷曰重屋，周曰明堂。明堂者有五室四堂，二九四七五三六一八，四正四維皆合於十五。室以祭天，堂以佈政。王者承天統物，各於其方以聽事謂之明堂。月令，虞夏商周四代行之，今所傳月令是也。

The name of the Bright Hall has varied through different dynasties: during the time of the Divine Farmer it was called the Imperial Mansion, during the Yellow Emperor's time it was called the Combined Palace, during the reign of the Yao Dynasty it was called the Five Palaces, during the Shun Dynasty it was called the General Hall, during the Xia Dynasty it was called the World Hall, during the Shang Dynasty it was called the Heavy Roof, and it was only during the Zhou Dynasty that it was called the Bright Hall. The Bright Hall consists of five rooms and four halls, with the numbers of the nine squares being 2, 9, 4; 7, 5, 3; and 6, 1, 8. The sum of the four cardinal directions and the four secondary directions, when added together, all total fifteen. The rooms are used for worshiping Heaven, while the halls are used for issuing decrees and governing the state. The sovereign governs all things according to the heavenly way, and each ruler attends to state affairs in the corresponding hall according to the appropriate direction, which is called the Bright Hall. The system of the Monthly Orders was practiced by the Yu, Xia, Shang, and Zhou dynasties, and the version of the Monthly Orders that is passed down today is derived from it.

古之聖人生有配天之業，沒有配天之祭，故太皥以下歴代所禘。太皥以木德，炎帝以火德，黃帝以土德，少昊以金德，顓頊以水德。王者行大享之禮於明堂謂之禘祖宗，其郊則行之於南郊。禘郊祖宗四大祭而總謂之禘者，禘其祖之所自出故也。一帝配天，功臣從祀，故禘禮上遡遠祖，旁及毀廟，下逮功臣。

Ancient sages, while alive, had meritorious deeds worthy of Heaven, and after their death, they received worship equal to that of Heaven. Therefore, since the time of Tai Hao, successive generations have received the rites of禘. Tai Hao was associated with the Wood virtue, the Flame Emperor with Fire, the Yellow Emperor with Earth, Xiao Hao with Metal, and Zhuan Xu with Water. The king holds a grand ceremony in the Bright Hall called "禘 the ancestors"; as for the ceremony at the southern suburb, it is held at the southern outer altar. The four great rites of禘,郊, 祖, and 宗 are collectively called "禘" because they all involve the worship of the heavenly emperor from whom the ancestors originated. One heavenly emperor is paired with Heaven, and meritorious ministers are included in the worship. Thus, the rites of禘 can trace back to distant ancestors, include those of destroyed temples, and extend to meritorious ministers.

聖人居天子之位，以一德貫三才，行配天之祭，推人道以接天，天神降，地示出，人鬼格。夫然而陰陽和，風雨時，五穀孰，草木茂，民無鄙惡，物無疵厲，群生咸遂，各盡其氣，威厲不試，刑措不用，風俗純美，四夷賓服，諸福之物，可致之詳，無不畢至，所謂既濟定也。庖犧畫八卦以贊化育，其道如此。

The sage holds the position of the Son of Heaven, using a pure and unified virtue to connect the three elements of heaven, earth, and humanity. He conducts rituals to match the heavens, extending human morality to connect with heaven. Thus, heavenly spirits descend, earth deities emerge, and human spirits come to respond. In this way, yin and yang harmonize, winds and rains come at the proper time, grains mature, and grass and trees flourish. The people do not commit crude or evil deeds, and all creatures are free from defects and calamities. Each being fulfills its life according to its nature, and the power of punishment is not needed, nor are punishments applied. Customs become refined, and the surrounding tribes submit. All blessings and auspicious signs arrive together—this is called the established order of "The Final Completion" where each thing is in its proper place. The Yellow Emperor drew the Eight Trigrams to assist in the nurturing of heaven and earth, and the principle is exactly the same.

萬物出乎震震東方也。注。出，生也。東方者，青陽太廟也。齊乎巽巽東南也齊也者言萬物之絜齊也。注。東南者，東青陽個，南明堂個也。巽陽藏室，故絜齊。離也者明也萬物皆相見南方之卦也。注。離為日為火，故明。日出照物，以日相見，故萬物皆相見。南方者，明堂太廟也。

The classic text says: All things originate from the Zhen position, and Zhen is located in the east. Note: "Originating" means being born. Here, the east refers to the Bright Hall's Qingyang Temple. The classic text says: At the Xun position, things are orderly arranged; Xun is located in the southeast. The term "orderly arranged" means that all things are clean and well-organized. Note: The southeast refers to the eastern Qingyang Temple and the southern Bright Hall. The yang line of Xun is hidden indoors, hence it is clean and orderly. The classic text says: Li represents brightness, and all things meet here, which is the southern trigram. Note: Li represents the sun and fire, hence it signifies brightness. The sun rises and shines upon all things, allowing them to be visible to each other through sunlight, hence all things meet. Here, the south refers to the Bright Hall Temple.

聖人南面而聽天下向明而治蓋取諸此也。注。負斧扆南面而立，故南面而聽天下。聽，聽朔也。乾為治，天子當陽，故嚮明而治。蓋取諸此者，言明堂之法取諸此也。蔡氏謂人君之位莫正於此，故雖有五名而主以明堂也。

The classic text says: "The sage faces south to govern the world, facing the light to administer the state and rites, which is derived from this." The annotation explains: the king stands facing south with a screen depicting an axe behind him, thus "facing south to hear the world." Here, "hearing" refers to "listening to the new moon," meaning that on the first day of each month, the emperor issues decrees in the Bright Hall. The trigram Qian represents governance, and the Son of Heaven stands in the center, facing the light to administer the state and rites. The phrase "taking from this" indicates that the method of the Bright Hall is derived from this passage. Cai Yong believed that there is no more appropriate position for a ruler than this, so although the Bright Hall has five names such as Qingyang and Zongzhang, it is still primarily called the Bright Hall.

坤也者地也萬物皆致養焉故曰致役乎坤。注。坤位未而王四季，故用事於西南而居中央。西總章個，南明堂個，中央太廟太室也。明堂月令中央土，土爰稼穡，故萬物皆致養役事也。坤為事。王者四時迎氣於四郊，其中央之帝乃方澤也，合圜丘之帝為六天。

The text says: "Kun represents the earth, and all things are nurtured here, so it is said 'to serve under Kun'." Commentary: The position of Kun is at Wei, and earth rules over the four seasons. Therefore, it exercises authority and governs in the southwest and resides in the center. In terms of the Bright Hall, it refers to the total chapter in the west, the Bright Hall in the south, and the Great Temple and Great Chamber in the center. The "Bright Hall Monthly Order" assigns the center to earth, and the "Hóng Fàn" states "earth governs crops and farming," so all things are nurtured and subjected here. Kun represents affairs. The king observes the seasonal changes at the four outer areas during the four seasons, while the temple of the central emperor is at the square marsh; the emperor of the square marsh combines with the emperor of the round hill, making a total of six heavens.

兌正秋也萬物之所說也故曰說言乎兌。注。兌主酉，故正秋。總章，太廟也。兌為雨澤，故說萬物。震為言，震二動成兌，言從口出，故說言也。戰乎乾乾西北之卦也言陰陽相薄也。注。西北者，西總章個，北玄堂個也。坤十月卦，乾消剝入坤，故陰陽相薄也。

The text says: "The trigram Dui is appropriate for the autumn season, which is the time when all things are joyful, hence it is said 'speech is related to Dui.'" Note: Dui governs the month of You, hence it is the proper autumn; in terms of the Bright Hall, it refers to the Total Chapter Temple. Dui represents rain and dew, which can make all things joyful. Zhen represents speech, and when the second line of Zhen moves, it becomes Dui. Dui represents the mouth, and speech comes from the mouth, hence it is said "speech is related to Dui." The text says: "In the position of Qian, there is a struggle. Qian is the trigram of the northwest, which refers to yin and yang approaching each other closely." Note: Northwest refers to the Total Chapter in the west and the Xuan Hall in the north. Kun is the trigram of the tenth month, and Qian is consumed and enters Kun, hence yin and yang approach each other closely.

坎者水也正北方之卦也勞卦也萬物之所歸也故曰勞乎坎。注。正北方者，玄堂太廟也。勞，動也。水性動而不舍，故曰勞卦。歸，藏也。艮東北之卦也萬物之所成終而所成始也故曰成言乎艮。注。東北者，東青陽個也，故曰成始。北玄堂個也，故曰成終。

The text says: Kan is water, the trigram of the north, representing diligence, for all things are gathered and hidden here, hence it is called "diligence in Kan." Note: The north, in terms of the bright hall, is the dark hall and the ancestral temple. "Diligence" refers to ceaseless movement. Water's nature is to flow ceaselessly, hence it is called the diligence trigram. "Gather" means to collect. The text says: Gen is the trigram of the northeast, where all things complete their end and begin anew, hence it is called "completion in Gen." Note: The northeast is connected to the east's Qingyang, hence "completion of the beginning"; and connected to the north's dark hall, hence "completion of the end."

神也者妙萬物而為言者也。注。神謂易，即一也。妙，微也。聖人飭明堂，以一偶萬，明者以為法，微者以是行，不見其事而見其功，故妙萬物而為言。動萬物者莫疾乎雷撓萬物者莫疾乎風燥萬物者莫熯乎火說萬物者莫說乎澤潤萬物者莫潤乎水終萬物始萬物者莫盛乎艮。注。四時分而效職。故水火相逮雷風不相悖山澤通氣。注。六子合而成物。然後能變化既成萬物也。注。變化謂乾坤。乾道變化，各正性命，成既濟定，故既成萬物矣。不言乾坤而言變化者，以見神之所為。

The text says: The term "spirit" refers to the subtle transformation of all things. Note: "Spirit" refers to the Book of Changes, which is "one"; "subtle" means subtle and invisible. The sage established the system of the Bright Hall, using "one" to govern all things: the manifest part is for people to follow, while the subtle part operates silently within, unseen yet its effects are visible. Therefore, it is said that the spirit subtly transforms all things. The text says: Nothing is more vigorous in stirring all things than thunder, nothing more powerful in shaking all things than wind, nothing more intense in drying all things than fire, nothing more pleasing to all things than marshes, nothing more nourishing to all things than water, and nothing more comprehensive in ending and beginning all things than mountain. Note: The four seasons each have their respective roles and fulfill their functions. The text says: Therefore, water and fire pursue each other, thunder and wind do not contradict each other, and mountains and marshes exchange their energies. Note: The six sons combine to create all things. The text says: Only then can transformation occur, and all things are completed. Note: "Transformation" refers to the trigrams Qian and Kun. The way of Qian brings about transformation, enabling all things to establish their nature and destiny, achieving the fixed state of the "Already Completed" hexagram. Therefore, it is said that all things are completed. Not directly referring to Qian and Kun but using "transformation," is to highlight that this is the work of the "spirit."

疏。帝上至如此○此陳明堂之法。六子成而生物之功備，十二消息具而乾坤之用宏，夫然而既濟之治可得而言矣。帝即五帝，五帝稱上帝者，孝經曰「周公宗祀文王於明堂以配上帝」，周以木德，謂配木德之帝，是五德之帝皆稱上帝也。上帝五帝在太微之中迭生子孫更王天下者，此何休義也。劉歆七略曰：「王者師天地，體天而行，是以明堂之制內有太室象紫微，南出明堂象太微。」援神契亦謂五精之神實在太微，故知五帝在太微之中。

The passage from "Shu Zheng Zhu Wen" "Emperor, meaning the Heavenly Emperor" to "its way is like this": Here, Chen is talking about the method of the Bright Hall. Once the six sons are complete, their function of generating and nurturing all things is fully established; once the twelve messages are complete, the functions of Heaven and Earth become grand. At this stage, a world governed like the "Ji Ji" hexagram can be discussed. "Emperor" refers to the Five Emperors. The Five Emperors are called "Heavenly Emperor" because the "Xiao Jing" says "the Duke of Zhou in the Bright Hall honored King Wen to be paired with the Heavenly Emperor." The Zhou dynasty belonged to the wood virtue, and the one paired with it was the wood virtue emperor, thus showing that the emperors of the five virtues can all be called Heavenly Emperor. The commentary says that the Heavenly Emperor and the Five Emperors take turns giving birth to children and ruling the world, which is the view of He Xiu. Liu Xin's "Qi Lue" says: "The king takes the heavens and earth as his teacher, observing the heavenly way to act, so the system of the Bright Hall includes Tai Shi symbolizing the Purple Micro垣, and the southern extension of the Bright Hall symbolizing the Tai Wei垣." The "Xiao Jing Yuan Shen Qi" also says that the five vital spirits actually dwell in the Tai Wei垣, thus knowing that the Five Emperors dwell in the Tai Wei.

乾彖傳曰「大哉乾元，萬物資始乃統天」，郊特牲曰「萬物本乎天」，聖人而為天子，尤天所篤生者，故云迭生子孫更王天下，如下所云五德相次是也。四時之序木火土金水，五行之德用事者王，所生相，故王廢，勝王囚，王所勝死，故云五德相次。家語孔子曰：「天有五行木火金水土，分時化育以成萬物，其神謂之五帝。」又曰：「五行用事先起於木。木東方萬物之初皆出焉，是故王者則之而首以木德王天下，其次則以所生之行轉相承也。」

The Commentary on the Judgment of the Qian hexagram says, "Majestic is the Qian yuan, by which all things begin, and it governs heaven." The "Rites of the Sacrificial Offering to the Ancestral Spirits" states, "All things originate from heaven." A sage becomes a king, especially one born by heaven's favor, so it is said that they successively produce descendants and take turns ruling the world, as explained below, where the five virtues succeed one another in order. The sequence of the four seasons is wood, fire, earth, metal, and water; the virtue of the current element is called "king," the one it generates is called "minister," the previous one is called "abandoned," the one that overcomes it is called "captured," and the one overcome is called "dead." Therefore, the five virtues succeed one another in order. The "Discourses of the Master Kong" records that Kongzi said, "Heaven has the five elements, wood, fire, metal, water, and earth, which govern the four seasons and nurture all things. Their spirits are called the Five Emperors." It also says, "When one of the five elements is in charge, it begins with wood. Wood is in the east, and all things first arise from here, so the ruler takes the virtue of wood first, ruling the world, and then follows the order of the element it generates."

大戴禮盛德云「明堂天法」，故聖人法之以立明堂，謂庖犧作八卦，聖人法之。故宇文愷據黃圖曰：「堂方百四十四尺，法坤之筴也，方象地。屋圓楣徑二百一十六尺，法乾之筴也，圓象天。室九宮，法九州島。太室方六丈，法陰之變也。十二堂法十二月。三十六戶法極陰之變數。七十二牖法五行所行日數。八達象八風，法八卦。」

The "Da Dai Li Ji · Sheng De" says, "The Bright Hall is modeled after Heaven." Therefore, sages modeled it to establish the Bright Hall—that is,庖牺 drew the Eight Trigrams, and sages then modeled themselves after the Eight Trigrams. Therefore, the Sui dynasty person Yuwen Kai, based on the "San Fu Huang Tu," said: "The hall is a square, with each side measuring 144 chi, modeled after the number 144 of the Earth Trigram, symbolizing the square shape. The circular eaves of the roof have a diameter of 216 chi, modeled after the number 216 of the Heaven Trigram, symbolizing the circular shape of Heaven. The room is divided into nine palaces, modeled after the nine states. The main hall is square with six zhang on each side, modeled after the transformation of the yin number. Twelve halls are modeled after the twelve months. Thirty-six doors are modeled after the extreme transformation of yin. Seventy-two windows are modeled after the number of days each of the Five Phases governs. Eight directions being accessible symbolize the Eight Winds, modeled after the Eight Trigrams."

通天台徑九尺，法乾以九覆六。高八十一尺，法黃鍾九九之數。二十八柱象二十八宿。堂高三尺，土階三等，法三統。堂四向五色，法四時五行。水四周於外，象四海，圓法陽也。水闊二十四丈，象二十四氣。水內徑三丈，應覲禮經。是言所法之事。蔡氏明堂月令論其說略同。尋明堂之制，備於冬官，冬官亡，故黃圖月令論所稱不盡與古合，為袁準所駁，然其取法於易則同也。

The Heavenly Platform has a diameter of nine feet, following the principle of the Trigram Qian (Heaven) which uses nine to cover six. The platform is eighty-one feet high, following the number of the Huangzhong (Yellow Bell) which is nine multiplied by nine, resulting in eighty-one. Twenty-eight pillars symbolize the Twenty-Eight Mansions. The hall is three feet high with three steps of earth, following the system of the Xia, Shang, and Zhou dynasties. The hall opens to four sides and is decorated with five colors, following the four seasons and the Five Phases. Water surrounds it on all sides, symbolizing the four seas, and the circular shape follows the principle of Yang. The width of the water surface is twenty-four zhang, symbolizing the twenty-four solar terms; the inner diameter of the water is three zhang, corresponding with the description in the Book of Rites: The Rites of the Audience. All these are matters concerning the principles followed in the construction of the Bright Hall. Cai Yong's discussion in his Treatise on the Monthly Ordinances of the Bright Hall is roughly similar. Investigating the system of the Bright Hall, it was originally fully recorded in the Book of Rites: The Works of the Winter Official, but the chapter on the Winter Official is now lost, so the descriptions in the Sanfu Huangtu and the Treatise on the Monthly Ordinances may not all conform to the ancient system, as pointed out by Yuan Zhuan. However, they all trace the principles of the Bright Hall back to the Book of Changes, which is consistent among them.

又先儒戴德戴聖韓嬰孔牢馬宮劉歆賈逵許慎服虔盧植潁容蔡雍高誘諸人皆以明堂上有靈臺，下有辟雍，四門有太學。故蔡氏論云：「謹承天順時之令，昭令德宗祀之禮，明前功百辟之勞，起養老敬長之義，順教幼誨稚之學，明諸侯選造士於其中，以明制度。生者乘其能而至，死者論其功而祭，故為大教之宮。」周書大匡曰：「明堂所以明道，明道惟法。」是言治天下之大法也。

In addition, previous scholars such as Dai De, Dai Sheng, Han Ying, Kong Lao, Ma Gong, Liu Xin, Jia Kui, Xu Shen, Fu Qian, Lu Zhi, Ying Rong, Cai Yong, Gao You, and others all believed that the Bright Hall had the Lingtai above, the Biyong below, and the Taixue set up at the four gates. Therefore, Cai Yong's "Discussion on the Bright Hall and the Monthly Ordinances" says: "Here, we carefully abide by the political orders that follow heaven and the seasons, clarify the virtue of honoring ancestors, commend the merits of predecessors and officials, promote the principles of respecting the elderly and caring for the young, implement the educational system for children, enable the feudal lords to select and cultivate scholars, and use this to clarify the system. The living come here by their abilities, and the deceased are honored according to their merits, so it is the palace where great education is practiced." The "Yi Zhou Shu · Da Kuang" says: "The Bright Hall is used to clarify the great way, and clarifying the great way lies in establishing the laws and regulations." This clearly indicates that the Bright Hall is the fundamental law for governing the country.

大戴禮盛德曰「明堂者古有之也」，盧辯注云：「案淮南子言神農之世祀於明堂，明堂有蓋四方，蓋始於此。」尸子曰：「黃帝曰合宮，有虞曰總章，周人曰明堂，皆所以明休其善。」又曰：「欲觀黃帝之行於合宮，觀堯舜之行於總章。」故知黃帝曰合宮，虞曰總章。尚書帝命驗曰：「帝者承天立五府，以尊天重象。」注云：「象五精之神也。天有五帝集居太微，降精以生聖人，故帝者承天立五帝之府，是為天府。」桓譚新論曰：「明堂，堯謂之五府。」府，聚也，言五帝之神聚於此。

The "Da Dai Li Ji · Sheng De" says, "The Bright Hall has existed since ancient times." Lu Bian's commentary says, "Examining the 'Huainanzi,' it states that in the time of Shen Nong, sacrifices were performed in the Bright Hall, and the Bright Hall had a roof covering all four directions, so it was probably started at this time." The "Shizi" says, "In the time of the Yellow Emperor, it was called He Gong; in the time of Yu Shun, it was called Zong Zhang; in the time of the Zhou dynasty, it was called Ming Tang. These were all used to publicize and honor good deeds." It also says, "If one wishes to examine the deeds of the Yellow Emperor, one should look at He Gong; if one wishes to examine the deeds of Yao and Shun, one should look at Zong Zhang." Therefore, it is known that in the time of the Yellow Emperor it was called He Gong, and in the time of Yu Shun it was called Zong Zhang. The "Shangshu · Dì Mìng Yàn" says, "Emperors who inherited the Mandate of Heaven established five palaces, using them to honor Heaven and pay attention to celestial phenomena." The commentary says, "Xiang refers to the five spirits of the essence. Heaven has five Emperors residing in the Ta Wei Yuan, descending their vital energies to produce sages, so emperors who inherited the Mandate of Heaven established the palaces of the Five Emperors, which is called the Tian Fu." Huan Tan's "Xin Lun" says, "The Ming Tang, Yao called it the Wu Fu." "Fu" means gathering, meaning that the five spirits of the Emperors gathered here.

古文尚書堯典曰「正月上日受終於文祖」，鄭彼注云：「文祖，五府之大名，如周之明堂。」故知唐曰五府，皆明堂異名也。考工記曰：「夏后氏世室，殷人重屋，周人明堂。」是三代明堂亦異名也。五室謂中太室，東青陽，南明堂，西總章，北玄堂。四堂各有室，兼中央為五，故有五室四堂也。

The ancient text "Shangshu · Yaodian" says, "On the first day of the first month, the position of succession is accepted in the Wenzu Temple." Zheng Xuan notes there, "Wenzu refers to the general name of the five halls, equivalent to the Mingtang of the Zhou dynasty." Therefore, it is known that during the Tang Yao period, they were called the five halls, all of which are alternative names for the Mingtang. The "Kaogong Ji" states, "The Xia dynasty called it the Shishi, the Shang dynasty called it the Chongwu, and the Zhou dynasty called it the Mingtang." This shows that the Mingtang of the three dynasties also had different names. The term "wushì" refers to the central Taishi, the eastern Qingyang, the southern Mingtang, the western Zongzhang, and the northern Xuantang. Each of the four directional halls has a room, plus the central room, making a total of five rooms, hence it is said there are five rooms and four halls.

二九四七五三六一八者，大戴禮盛德文。坤二離九巽四，故云二九四。兌七中央五震三，故云七五三。乾六坎一艮八，故云六一八。凡九謂之九宮。一二三四得五為六七八九，故乾鑿度曰「太一取其數以行九宮，四正四維皆合於十五」。

"Erjiu si, qiwu san, liuyi ba" comes from the "Daidai Li Ji · Shengde." The second position in the Kun palace is two, the ninth in the Li palace is nine, and the fourth in the Xun palace is four, hence "erjiu si." The seventh in the Dui palace is seven, the central position is five, and the third in the Zhen palace is three, hence "qiwu san." The sixth in the Qian palace is six, the first in the Kan palace is one, and the eighth in the Gen palace is eight, hence "liuyi ba." In total, there are nine positions, called the nine palaces. One, two, three, and four each added to the central five become six, seven, eight, and nine. Therefore, the "Qianzaodu" says, "Taiyi follows this numerical sequence to tour the nine palaces, and the four directions and four diagonals all add up to fifteen."

鄭彼注云：「太一，主氣之神。四正四維以八卦神所居，故亦名之曰宮。太一下行，猶天子出巡狩省方嶽之事，每率則復。太一下行八卦之宮，每四乃還於中央。中央者，北辰之所居，故因謂之九宮。始坎次坤次震次巽次中央次乾次兌次艮次離，行則周矣，乃反於紫宮。出從中男，入從中女，亦因陰陽男女之偶為終始雲。」

Zheng Xuan explained: "Taiyi is the deity who governs qi. The four cardinal directions and four intermediate directions are the positions where the deities of the Eight Trigrams reside, so they are also called palaces. Taiyi moves downward, touring in sequence, just as the Son of Heaven goes out on a tour to inspect the mountains and rivers of the four directions, returning after each tour. Taiyi moves through the palaces of the Eight Trigrams, returning to the center after every four palaces. The center is the dwelling place of Beichen, so the whole is called the Nine Palaces. The journey begins at Kan, then proceeds in order through Kun, Zhen, Xun, then enters the center, followed by Qian, Dui, Gen, and Li, completing one cycle and returning to the Purple Palace. The journey starts from Zhongnan at Kan and ends at Zhongnü at Li, which is also determined according to the relationship of yin and yang and the pairing of male and female."

坎離震兌為四正，乾坤艮巽為四維。一九六四二八七三乘五皆為十五，故云皆合於十五。室以祭天，堂以佈政者，後魏封軌明堂議文。軌又云：「依行而祭，故室不過五。依時佈政，故堂不踰四。」是也。王者承天統物，各於其方以聽事者，禮記明堂陰陽録文。彼文云：「明堂之制，周旋以水，水左旋以象天。內有太室象紫垣，南出明堂象太微，西出總章象五潢，北出玄堂象營室，東出青陽象天市。上帝四時各治其室，故王者法之也。」統物，統萬物也。

The trigrams Kan, Li, Zhen, and Dui are the four cardinal trigrams. The trigrams Qian, Kun, Gen, and Xun are the four corner trigrams. One and nine, six and four, two and eight, seven and three, each combined with the central five, total fifteen. Therefore, the four cardinal and four corner trigrams all add up to fifteen. "The hall is used for worshipping Heaven, and the hall is used for announcing government orders" is from the "Discussion on the Bright Hall" by Feng Ji of the Northern Wei dynasty. Feng Ji also said, "Following the Five Phases for worship, so the hall does not exceed five; following the four seasons for governance, so the hall does not exceed four." This is exactly the meaning. "The sovereign follows the Heavenly Way to govern all things, each according to its proper direction to listen to political affairs" is from the "Record of the Bright Hall and Yin-Yang" in the "Rites of Zhou." The text says, "The form of the Bright Hall is surrounded by water, which flows from the left to symbolize Heaven. Inside, the Tai Shi represents the Purple Micro垣, extending southward to represent the Tai Wei垣, westward to represent the Wu Huang stars, northward to represent the Yan Tang stars, and eastward to represent the Tian Shi垣. The Supreme Deity governs the corresponding hall in each of the four seasons, so the sovereign follows this example." The term "governing all things" refers to governing all things.

蔡氏章句曰：「月令所以順陰陽，奉四時，效氣物，行王政也。成法具備，各從時月藏之。明堂所以示承祖考神明，明不敢洩瀆之義，故以明堂冠月令。」虞夏商周四代行之，故禮記明堂位兼陳四代之服器。其文在周書五十三，大戴採以為明堂月令，馬氏附月令於小戴而刪明堂字，故止謂之月令也。

Cai Yong's "Chapter on the Monthly Orders" says: "The 'Monthly Orders' is used to follow yin and yang, observe the four seasons, examine climatic and natural phenomena, and implement the king's policies. Once the established practices are complete, they are stored according to the appropriate month and season. The Bright Hall is used to express reverence for ancestors and deities, showing a sense of respect and not being disrespectful or careless, hence the term 'Bright Hall' is placed before the 'Monthly Orders.' The Yu, Xia, Shang, and Zhou dynasties all practiced this system, so the 'Book of Rites' includes the ceremonial attire and objects of all four dynasties. This text originally appeared in the fifth十三 chapter of the 'Lost Book of Zhou,' which was later adopted by Da Dai and titled 'Bright Hall and Monthly Orders.' Ma Rong removed the term 'Bright Hall' when he included the 'Monthly Orders' in Xiao Dai's 'Book of Rites,' so now it is only known as the 'Monthly Orders.'"

中庸言「唯天下至聖為能聰明睿知足以有臨也」，下云「凡有血氣者莫不尊親」，故曰配天，是生有配天之業也。古文尚書伊訓篇曰：「惟太甲元年十有二月乙丑朔，伊尹祀於先王，誕資有牧方明。」劉歆釋之曰：「言太甲雖有成湯太丁外丙之服，以冬至越茀祀先王於方明以配上帝。」方明者，放明堂之制。太甲行吉禘之禮，宗祀成湯於明堂以配上帝，是沒有配天之祭也。

The Doctrine of the Mean says, "Only the supreme sage of the world is capable of ruling the world with his wisdom and intelligence." The following text says, "All beings with life and breath do not fail to honor and attach themselves to him," so he is called "matching Heaven." This is the achievement of living in harmony with Heaven. The ancient text Shangshu · Yixun says: "In the first day of the twelfth month of the first year of Taijia, Yi Yin worshipped the former kings and held a great assembly of the feudal lords at Fangming." Liu Xin explains: "This refers to Taijia, although still mourning for Chengtang, Tai Ding, and Waijing, having crossed the limits of mourning on the winter solstice to worship the former kings at Fangming to match the Heavenly Emperor." Fangming is a structure modeled after the Bright Hall. Taijia performed the ritual of Ji Di at the Bright Hall, honoring Chengtang to match the Heavenly Emperor—this is the posthumous honor of being worshipped in accordance with Heaven.

夏少康中興，伍員亦云「祀夏配天」。三代受命、中興之主及繼世有德之君沒皆行配天之祭。禹湯文武，受命之主也。夏之少康，周之宣王，中興之主也。殷之三宗，周之成康，繼世有德之君也。雲太皥以下歴代所禘者，禮運云「大道之行也，天下為公」，鄭注祭法云：「有虞氏以上尚德，禘郊祖宗配用有德者而已，自夏已下稍用其姓氏代之。」禮運所謂「大道既隱，天下為家，禹湯文武成王周公由此其選」，言禹湯以下雖用明堂之法而大道稍隱也。若然，太皥炎帝當亦黃帝以下所禘，其黃帝以下乃四代所禘，見於魯語及祭法也。

In the Xia Dynasty, Shao Kang revived the dynasty, and Wu Yuan once said, "Worship the former kings of Xia and offer them to Heaven." Among the three dynasties, the sovereigns who received the mandate of Heaven, the rulers who revived the dynasty, and the kings who inherited the throne and possessed virtue all held ceremonies to offer sacrifices to Heaven. Yu, Tang, King Wen, and King Wu were sovereigns who received the mandate of Heaven; Shao Kang of Xia and Xuan Wang of Zhou were rulers who revived the dynasty; the three ancestors of Yin and Cheng Wang and Kang Wang of Zhou were kings who inherited the throne and possessed virtue. The commentary says, "From Tai Hao onwards, each dynasty held the ceremony of禘 (a type of ancestral worship)." The "Li Yun" says, "In the time of the Great Way, the world was held in common." Zheng Xuan's commentary on "Ji Fa" says, "From the time of Yu the Great onwards, the rites of禘, jiao, zu, and zong were offered only to those who possessed virtue; since the Xia Dynasty, they gradually began to replace them with ancestors of the same clan." The "Li Yun" says, "After the Great Way had disappeared, the world became the property of one family, and Yu, Tang, Wen, Wu, Cheng Wang, and Zhou Gong were outstanding figures of that time." This means that although Yu and Tang onwards still used the method of the Ming Tang, the Great Way had gradually disappeared. Therefore, Tai Hao and the Flame Emperor were also the objects of the禘 ceremony in the generations following Huangdi, and Huangdi's descendants were the objects of the禘 ceremony for the four dynasties of Yu, Xia, Shang, and Zhou, as recorded in "Guoyu · Lu Yu" and "Ji Ji · Ji Fa."

蔡氏獨斷曰：「易曰帝出乎震，震者木也，言宓犧氏始以木德王天下也。木生火，故宓犧氏沒，神農氏又以火德繼之。火生土，故神農氏沒，黃帝以土德繼之。土生金，故黃帝氏沒，少昊氏以金德繼之。金生水，故少昊氏沒，顓頊氏以水德繼之。」是言五德相次自太皥以下也。

Cai Yong's "Duduan" says: "The Book of Changes speaks of 'The Emperor arises from Zhen,' and Zhen belongs to the Wood element among the Five Phases. This means Fu Xi first ruled the world with the virtue of Wood. Wood generates Fire, so after Fu Xi's death, Shen Nong ruled with the virtue of Fire; Fire generates Earth, so after Shen Nong's death, the Yellow Emperor ruled with the virtue of Earth; Earth generates Metal, so after the Yellow Emperor's death, the Xiaohao ruled with the virtue of Metal; Metal generates Water, so after Xiaohao's death, Zhuan Xu ruled with the virtue of Water." This passage explains how the five virtues succeed each other in the order of mutual generation, and this sequence begins from Tai Hao onwards.

獨斷又云：「水生木，故顓頊氏沒，帝嚳以木德繼之。木生火，故帝嚳氏沒，帝堯以火德繼之。火生土，故帝舜氏以土德繼之。土生金，故夏禹氏以金德繼之。金生水，故殷湯氏以水德繼之。」亦皆五德相次。故帝嚳雖不列五帝，商周以下禘之，堯舜禹湯文武咸列祖宗之祭也。若明堂月令以太皥相次者，蓋唐虞已前之制，其實歴代皆有損益也。

The "Duduan" also says: "Water generates wood, so after the death of Zhuanxu, Emperor Ku inherited the virtue of wood. Wood generates fire, so after the death of Emperor Ku, Emperor Yao inherited the virtue of fire. Fire generates earth, so after the death of Emperor Shun, the earth virtue was inherited. Earth generates metal, so after the death of Xia Yu, the metal virtue was inherited. Metal generates water, so after the death of Yin Shang, the water virtue was inherited." These are all examples of the five virtues succeeding one another in order. Therefore, although Emperor Ku is not listed among the Five Emperors, the Shang and Zhou dynasties still performed the ancestral rites of禘 (a type of sacrificial rite) for him. Yao, Shun, Yu, Shang Tang, King Wen, and King Wu were all included in the ancestral and lineage sacrifices. As for the "Mingtang Yueling" which places Taihao first and follows the sequence, that is probably the system before the Xia, Shang, and Zhou dynasties; in reality, each dynasty made its own modifications to it.

禮器曰：「大饗其王事與？三牲魚臘，四海九州島之美味也。籩豆之薦，四時之和氣也。內金示和也。束帛加璧尊德也。龜為前列先知也。金次之見情也。丹漆絲纊竹箭與眾共財也。其餘無常貨，各以其國之所有則致遠物也。」禮器云「大饗其王事」，大饗者，明堂之大禘也。王者行大饗之禮於明堂謂之禘祖宗。禘者，圜丘之大禘與春夏之時禘及喪畢之吉禘也。祖者如周之祖文王也，宗者如周之宗武王也，皆配天之祭，又皆蒙禘之名，謂禘其祖之所自出故也。

The Book of Rites, Volume on Ritual Objects says: "The great feast offering is probably a major affair for the sovereign. The three sacrificial animals, fish, and dried meat presented are the delicious foods from the four seas and nine provinces; the food offered in the bamboo trays and ceramic bowls comes from the harmonious energies of the four seasons. Presenting metal signifies harmony, and wrapping silk with jade tablets signifies respect for virtue. The tortoise comes first because it is capable of foreknowledge, and bronze comes next because it can reveal truth. Cinnabar, lacquer, silk, cotton, bamboo, and arrows are common goods shared by the people; other items without fixed rules are presented according to what each country produces, which is to attract distant treasures." The Book of Rites says, "The great feast is the sovereign's affair," and the great feast refers to the grand sacrifice held in the Bright Hall. When the sovereign holds the great feast offering in the Bright Hall, it is called the "Dì," "Zu," or "Zong." "Dì" refers to the grand sacrifice on the circular mound, as well as the seasonal sacrifices in spring and summer and the joyful sacrifices after mourning is completed. "Zu" is like the Zhou people taking King Wen as their ancestor, and "Zong" is like the Zhou people taking King Wu as their ancestor. All these belong to sacrifices in honor of Heaven, and they are all prefixed with "Dì" because they all involve the worship of the original Heaven God from whom the ancestors originated.

后稷之祀在南郊，郊特牲曰「兆於南郊，就陽位也」，又云「於郊，故謂之郊」，故云唯郊行之於南郊，其三大祭皆在明堂也。爾雅祭名曰：「禘，大祭也。」禘郊祖宗四大祭而總謂之禘者，楚語「禘郊」，郊也。鄭注大傳「不王不禘」及詩長發大禘箋皆云「郊祀天」，是郊稱禘也。周頌雝序云「禘，大祖也」，鄭箋云「大祖謂文王」，是祖稱禘也。劉歆云「大禘則終王」，是宗稱禘也。禘者，禘其祖之所自出。董子曰：「天地者，先祖之所出也。」故四大祭皆蒙禘之名也。

The worship of Hou Ji is held at the southern suburbs. The "Rites of Zhou: Special Rites" says, "Building a platform at the southern suburbs is because it is on the yang position," and also says, "Because it is outside the city, it is called a suburban sacrifice." Therefore, only the suburban sacrifice is held at the southern suburbs, while the other three major sacrifices are held at the Bright Hall. The "Erya" explains the names of sacrifices, saying, "Dì is a major sacrifice." The four major sacrifices, Dì, Jiao, Zu, and Zong, are collectively called "Dì." The "Guoyu: Chu Language" refers to "Dì Jiao" as meaning the Jiao sacrifice. Zheng Xuan's commentary on "Rites of Zhou: Da Zhuan" "Not the king may perform Dì" and the annotation of "Shi Jing: Shang Song: Chang Fa" "Great Dì" both say "sacrificing to heaven at the suburban area," showing that Jiao is also called Dì. The small preface of "Shi Jing: Zhou Song: Yong" says, "Dì sacrifice to the great ancestor," and Zheng Xuan's annotation says, "The great ancestor refers to King Wen," showing that Zu is also called Dì. Liu Xin says, "Great Dì extends to all previous kings," showing that Zong is also called Dì. So, Dì refers to the ancestral worship of the origin of the ancestors, which is the heavenly deity. Dong Zhongshu says, "Heaven and earth are the origin of the ancestors." Therefore, all four major sacrifices are prefixed with the term "Dì."

般庚曰：「茲予大享於先王，爾祖其從與享之。」故云一帝配天，功臣從祀。禘禮上遡遠祖者，謂如周始祖之上又有遠祖嚳，虞喜曰「終禘及郊宗石室」是也。旁及毀廟者，謂四廟二祧之外又及毀廟，皆升合食，序昭穆，故韓詩內傳曰「禘取毀廟之主，皆升合食於太祖」是也。下逮功臣者，謂功臣從祀，周書大匡曰「勇如害上，不登於明堂」，高堂隆釋之云「謂有勇而無義，死不登堂而配食」。故蔡氏據禮記太學志曰「善人祭於明堂，其無位者祭於太學」，是言禘祭下逮功臣之事也。

The Book of Documents, Pan Geng, says: "I am holding a great sacrifice to the former kings, and your ancestors are also included in this sacrifice." Therefore, a heavenly emperor is paired with heaven, and meritorious ministers are included in the sacrifice. The so-called禘 ritual traces back to distant ancestors, meaning that for the Zhou people, there was a distant ancestor, Emperor Ku, above their first ancestor Hou Ji. Yu Xi said, "The final禘 ritual extends to the ancestral spirits enshrined in the temple of the ancestral spirits, the ancestral temple, and the stone chamber," which is the meaning of this. The so-called including the ruined temples refers to the spirits of the ancestors from temples beyond the four immediate ancestral temples and the two secondary temples, as well as those from the ruined temples, being brought up to the main ancestral temple for joint sacrifice, arranged according to the order of昭 and穆. Therefore, the Inner Transmission of the Han Poetry says, "The禘 ritual brings the spirits from the ruined temples out and includes them all in the main ancestral temple for joint sacrifice." The so-called including meritorious ministers refers to meritorious ministers being included in the sacrifice. The Yi Zhou Shu, Da Kuang, says, "Those who are brave but harmful to those above are not allowed to be sacrificed in the Bright Hall." Gao Tang Long explains, "This refers to those who are brave but without righteousness, who after death cannot be enshrined in the hall for sacrifice." Therefore, Cai Yong, based on the Li Ji Tai Xue Zhi, says, "The virtuous are sacrificed in the Bright Hall, and those without rank are sacrificed in the Tai Xue," which refers precisely to the inclusion of meritorious ministers in the禘 ritual.

聖人居天子之位，謂如文言所云「飛龍在天，乃位乎天德」，有天德而居天位者也。說文曰：「董仲舒云：古之造文者三畫而連其中謂之王。三者，天地人也，而參通之者，王也。孔子曰：一貫三為王。」故云以一德貫三才。行配天之祭者謂上四大祭也。天道遠，故推人道以接天，禘禮之灌是也。以孫格祖，以祖格天，故天神降，地示出，人鬼格，即大司樂所云「若樂六變則天神皆降，八變則地示皆出，九變則人鬼可得而禮」是也。

The sage who holds the position of the Son of Heaven is like what is said in the "Wenyan" section of the "Qian" hexagram, "A dragon soaring in the sky, thus residing in a position that conforms to the Heavenly Virtue," meaning a person who possesses the Heavenly Virtue and occupies the heavenly position. The "Shuowen Jiezi" says: "Dong Zhongshu explained: the ancients created the character, with three horizontal strokes and one vertical stroke passing through the middle, which is the character 'wang' (king). The three horizontal strokes represent heaven, earth, and humanity; those who can connect the three are called king. Confucius said: 'To unify the three is to be king.'" Therefore, it is called having a pure and unified virtue that connects the three elements. The so-called holding a ritual to match the heavens refers to the four great sacrifices mentioned above. The heavenly way is vast and distant, so human ways must be extended to connect with the heavens, as seen in the rites of the dì sacrifice, where the use of the younger generation to move the ancestors, and the ancestors to move the heavens, leads to the heavenly spirits descending, the earth deities emerging, and human spirits coming to be honored. This is exactly what the "Zhou Li · Da Siyue" says: "When the music is played for six changes, the heavenly spirits all descend; for eight changes, the earth deities all emerge; for nine changes, the human spirits can be honored according to ritual."

夫然而陰陽和以下既濟之事也。民皆仁厚，故無鄙惡，緇衣所謂「禹立三年，百姓以仁遂焉」是也。六沴不作，故物無疵厲，鴻範五行傳所謂「五福乃降，用章於下」是也。群生咸遂，各盡其氣者，謂畢其壽命之氣也。

The passage from "Fu Ran Yang Yin He" onwards discusses matters within the state of Ji Ji. The people are all benevolent and kind, so there are no crude or wicked deeds. This is the meaning of the statement in the "Zi Yi" chapter of the "Li Ji" that "After Yu took the throne for three years, the people relied on his virtue to live out their lives as they wished." The six abnormal climatic influences do not occur, so there are no blemishes or calamities to the myriad things. This is the meaning of the statement in the "Hong Fan Wu Xing Zhuan" that "Thus the five blessings descended, shining upon the common people." What is meant by "all beings living out their lives and exhausting their vital energies" is that they can all fully enjoy the vital energy of their destined lifespan.

諸福之物可致之祥無不畢至者，此皆董子對策文。諸福之物謂如鳳皇麒麟皆在郊棷，龜龍在宮沼之類是也。可致之祥謂如天降甘露，地出醴泉，山出器車，河出馬圖之類是也。既濟則各正性命保合太和，中庸曰：「致中和，天地位焉，萬物育焉。」言明堂之大道本於易，故云伏羲畫八卦以贊化育，其道如此也。

All kinds of blessings and auspicious signs that can be summoned are fully realized, as stated in Dong Zhongshu's "Three Answers on Heaven and Man." Blessings refer to things like the phoenix and qilin resting in the outskirts and marshes, or turtles and dragons appearing in the imperial palace's ponds. Auspicious signs that can be summoned include heavenly rain of sweet dew, springs gushing forth from the earth, naturally formed vehicles and chariots appearing in the mountains, and the Yellow River producing a dragon horse bearing a diagram. When reaching the state of "Already Completed" in the Book of Changes, all things are properly established in their nature and maintain harmony. The Doctrine of the Mean says, "When the middle and harmony are perfected, heaven and earth each occupy their proper place, and all things grow and flourish accordingly." This explains that the great way of the Bright Hall originates from the Book of Changes, so the commentary states that Fuxi drew the Eight Trigrams to assist in the process of generation and nurturing, which is precisely the meaning behind this.

○出生至廟也○出生，虞義也。廣雅曰：「生，出也。」此下言明堂之序首稱萬物出乎震者，明堂所以贊化育，月令記時候則及草木鳥獸蟲魚之類，故下屢言萬物也。震東方者，青陽太廟在東，故曰東方也。

The passage from "Shu Zheng Zhu Wen" "Chu, sheng ye" to "Mingtang Tai Miao ye" explains that interpreting "chu" as "sheng" follows Yu Fan's method of meaning. The "Guangya" says "sheng is chu." The following description of Mingtang begins with "Wanwu chu hu Zhen," because Mingtang is used to assist in the generation and nurturing of all things. The "Yue Ling" records seasonal climate changes involving grass, trees, birds, beasts, insects, and fish, so the following text repeatedly mentions all things. It says Zhen is in the east because Qingyang Tai Miao is located in the east, hence it is called the east.

以下八卦四正四維當明堂十二室，知者以鴻範五行傳云：「孟春之月御青陽左個，索祀於艮隅。仲春之月御青陽正室，索祀於震正。季春之月御青陽右個，索祀於巽隅。孟夏之月御明堂左個，索祀於巽隅。仲夏之月御明堂正室，索祀於離正。季夏之月御明堂右個，索祀於坤隅。」

The four cardinal directions and four intermediate directions of the Eight Trigrams correspond to the twelve rooms of the Bright Hall. This can be determined because the "Hóngfàn Wǔxíng Zhuàn" states: "In the first month of spring, the Son of Heaven resides in the Qingyang left chamber, seeking deities and offering sacrifices in the corner of the Gen position; in the second month of spring, he resides in the Qingyang main chamber, seeking deities and offering sacrifices in the center of the Zhen position; in the third month of spring, he resides in the Qingyang right chamber, seeking deities and offering sacrifices in the corner of the Xun position; in the first month of summer, he resides in the left chamber of the Bright Hall, seeking deities and offering sacrifices in the corner of the Xun position; in the second month of summer, he resides in the main chamber of the Bright Hall, seeking deities and offering sacrifices in the center of the Li position; in the third month of summer, he resides in the right chamber of the Bright Hall, seeking deities and offering sacrifices in the corner of the Kun position."

中央之極自崑崙中至太室之野，土王之日迎中氣於中室。孟秋之月御總章左個，索祀於坤隅。仲秋之月御總章正室，索祀於兌正。季秋之月御總章右個，索祀於乾隅。孟冬之月御玄堂左個，索祀於乾隅。仲冬之月御玄堂正室，索祀於坎正。季冬之月御玄堂右個，索祀於艮隅。隅，角也。高誘注淮南云「四角為維」，是四正四維當十二室之事也。今唯坤當太廟太室，其左明堂個，兌當總章太廟，其左總章個，為異耳。

The "Hong Fan Wu Xing Zhuan" continues to say: "The central position, from the Kunlun Mountains to the Taishi wilderness; during the time of the earth's virtue ruling, the Son of Heaven would welcome the central energy at the middle chamber. In the first month of autumn, the Son of Heaven resides in the left chamber of Zongzhang, seeking the divine and performing sacrifices at the corner of the Kun position; in the second month of autumn, he resides in the central chamber of Zongzhang, seeking the divine and performing sacrifices at the central position of the Dui position; in the third month of autumn, he resides in the right chamber of Zongzhang, seeking the divine and performing sacrifices at the corner of the Qian position; in the first month of winter, he resides in the left chamber of Xuantang, seeking the divine and performing sacrifices at the corner of the Qian position; in the second month of winter, he resides in the central chamber of Xuantang, seeking the divine and performing sacrifices at the central position of the Kan position; in the third month of winter, he resides in the right chamber of Xuantang, seeking the divine and performing sacrifices at the corner of the Gen position." "Corner" refers to the angle, and Gao You's commentary on the "Huainanzi" says "the four corners are called the four directions" — this is the actual evidence of the correspondence between the four cardinal directions and the four oblique directions with the twelve chambers. However, according to this commentary's arrangement, the Kun position corresponds to the Taomi Taishi, with its left being the Mingtang chamber; the Dui position corresponds to the Zongzhang Taomi, with its left being the Zongzhang chamber: these two places differ slightly from the "Wuxing Zhuan."

○東南至絜齊○巽言東南者，巽之東，震也。其南，離也。故曰東青陽個，南明堂個也。巽陽藏室故絜齊，虞義也。陽伏巽初，故巽陽藏室。古人齊戒必於寢而後會於太廟。齊之言齊也，齊不齊以致齊者也。巽陽蔵室，神明之德在內，故繫上云「聖人以此齊戒以神明其德」。祭統亦云「專致其精明之德」，盡性以盡物性，故云萬物之絜齊也。

The passage from "Southeast" to "thus pure and orderly" explains why the trigram Xun is associated with the southeast. This is because the trigram Zhen (Thunder) is to the east of Xun, and the trigram Li (Fire) is to the south. Therefore, the east is associated with the eastern chamber of Qingyang, and the south with the southern chamber of the Bright Hall. The statement "the yang line of Xun is hidden within the room, thus pure and orderly" is based on Yu Fan's interpretation. The yang line is concealed beneath the first line of Xun, hence the yang is hidden within the room. In ancient times, people would first perform purification rites in their寝宫 (chamber), and then proceed to the ancestral temple for worship. "Qing" means to make things orderly and uniform, to rectify disorder into order, thereby achieving reverence and solemnity. The concealment of the yang within the room signifies the virtue of the divine being contained within, so the Great Treatise says, "The sage thus purifies himself, thereby cultivating his virtue to become divine." The Rituals also states, "Devote oneself entirely to the clarity and brilliance of virtue." By fully realizing one's own nature, one can fully realize the nature of all things, hence this is the purity and order of all things.

○離為至廟也○離為日為火，火日外景故明。離明照于四方，故日出照物，以日相見，故萬物皆相見，此上虞義也。離言南方者，明堂在南，故云明堂太廟也。○負斧至堂也○負斧扆南面立，周書明堂文。其文曰：「明堂之位，天子之位，負斧依南面立，群公卿士侍於左右。」是南面之事也。

The passage from "Lì represents the sun and fire" to "the Bright Hall and the ancestral temple": Lì represents the sun and fire, and the brightness and radiance of fire and the sun spread outward, hence it is called bright. The brightness of Lì shines in all directions, so it is said that the sun comes out to illuminate all things, and all things become visible to each other through the sunlight, thus they meet each other—these are Yu Fan's views. Lì is called the southern direction because the Bright Hall is located to the south, hence it is said that the Bright Hall and the ancestral temple. The passage from "carrying a斧扆 facing south" to "the ruler is in the Bright Hall": "carrying a斧扆 and facing south" comes from "The Lost Book of Zhou: The Bright Hall," which says: "The positions in the Bright Hall, the Son of Heaven stands facing south with his back to the斧扆 screen, and the ministers and officials stand on both sides." This is the actual practice of "facing south."

雲聽聽朔也者，周禮太宰云「正月之吉，始和布治於邦國都鄙，乃縣治象之法於象魏，使萬民觀治象，浹日而斂之」，干寶注云：「周正建子之月告朔日也。」此即玉藻之聽朔矣。案玉藻云「天子聽朔於南門之外」，謂明堂南門之外，天子受朔於南郊，還於明堂，告時帝配祖考，縣六象之法於象魏，退而居太廟及左右個，閏月居門。故周禮春官太史云「頒告朔於邦國，閏月詔王居門終月」，聽朔之禮當在冬官匠人職，冬官亡，故明堂之制不詳。

The commentary says "listening is listening to the new moon": The "Rites of Zhou · Heavenly Officials · Grand Superintendent" states that on the first day of the first month, the ruler announces the state regulations to the states and towns, hanging the regulations on the gates called "Xiang Wei" so that all people can see them, and then taking them down after ten days. Gan Bao's commentary says: "This is the day of the new moon in the first month of the Zhou calendar, which is the day of the announcement of the new moon." This is what is referred to as "listening to the new moon" in the "Zi Zhuan · Jade Algae." The "Zi Zhuan · Jade Algae" says "the Son of Heaven listens to the new moon outside the southern gate," referring to the southern gate of the Bright Hall: the Son of Heaven receives the new moon at the southern suburbs, returns to the Bright Hall, reports to the current deity and enshrines his ancestors, hangs the regulations of the six officials on the Xiang Wei, and then retires to the Great Temple and the side chambers. In the case of a leap month, he stays in the gate. Therefore, the "Rites of Zhou · Spring Officials · Grand Historian" says "the Grand Historian announces the new moon to the states, and in the case of a leap month, orders the king to stay in the gate until the end of the month." The detailed procedures of the new moon ceremony should be recorded in the "Winter Official · Craftsman," but the Winter Official is lost, so the structure of the Bright Hall cannot be examined in detail.

諸儒鄭玄等咸有異說，惟二戴馬宮孔牢賈逵盧植潁容許慎服虔蔡雍高誘諸儒知有此制，而蔡氏之說尤備，具於月令章句，今依用之。乾為治，虞義也。天子當陽，文四年春秋傳文，彼謂諸侯朝正於王，亦是明堂班朔之事。天子當陽，諸侯用命，所謂嚮明而治也。言八卦九宮之法，明堂太廟正值離位，故云蓋取諸此也。引蔡氏者，明堂月令論也。彼文引此傳為證，言人君四時所居之位莫正於明堂，故雖有青陽等五名而以明堂為主，因謂之明堂也。

Zheng Xuan and other scholars had different interpretations, but only the scholars Da Dai, Xiao Dai, Ma Gong, Kong Lao, Jia Kui, Lu Zhi, Ying Rong, Xu Shen, Fu Qian, Cai Yong, and Gao You knew for certain that this system existed. Cai Yong explained it particularly thoroughly, and all these are recorded in the "Chapter on the Monthly Ordinances." Using Qian as the symbol of governance follows Yu Fan's interpretation. The phrase "the Son of Heaven should be at the center" comes from the "Zuo Zhuan" of the fourth year of Wen Gong. There, it refers to the fact that dukes came to the royal court to pay homage at the beginning of the year, which also involved the announcement of the calendar and the new moon by the Bright Hall. When the Son of Heaven stands at the center, the dukes listen and act accordingly, which is called facing the light to administer governance. In terms of the Eight Trigrams and the Nine Palaces, the Bright Hall and the Imperial Ancestral Temple should be located at the position of Li. Therefore, it is said that "this is roughly based on this." The cited remarks of Cai's come from the "Discourse on the Bright Hall and Monthly Ordinances." This text directly quotes the transmitted passage from "Shuo Gua," stating that there is no place more appropriate for the ruler's residence in the four seasons than the Bright Hall. Therefore, although there are five names such as Qingyang, it is still commonly referred to as the Bright Hall.

○坤位至六天○乾鑿度曰「坤位在未」，參同契曰：「土王四季，羅絡始終，青黑赤白各居一方，皆稟中宮戊己之功。」未在西南，彖傳曰「西南得朋」，故用事於西南。青黑赤白皆稟中，中故居中央。白虎通謂「土王四季，居中央，不名時」也。明堂月令中央土當季夏，故用事於西南而居中央也。

The passage from "Shuzheng Zhuwen" regarding "Kun position at Wei and ruling the four seasons" to "combining the circular altar's heavenly emperor as six heavens": The "Qian Zao Du" says "Kun is at Wei." The "San Tong Qi" states: "The earth element rules the four seasons, encompassing from beginning to end; the green, black, red, and white each occupy their respective directions, all receiving the function of the central palace's Wu and Ji." Wei is located in the southwest, and the "Commentary on the Judgment" of the "Kun" hexagram says "gaining friends in the southwest," so it is said to rule in the southwest. The green, black, red, and white all receive from the center, because they belong to the center, so they also reside in the center. The "Baihu Tong" says "the earth element rules the four seasons, resides in the center, and is not exclusive to any particular season." The "Mingtang Yueling" assigns the central earth to the last season of summer, thus saying it rules in the southwest and resides in the center.

坤西南卦，故西為總章個，南為明堂個。明堂月令中央土天子居太廟太室，故云中央太廟太室也。鴻範曰「土爰稼穡」，稼穡所以養人者，故萬物皆致養焉。僖十五年春秋傳曰「此一役也」，杜預訓役為事，坤為事，故曰役事也。

The K'un hexagram is associated with the southwest direction, so the western side takes the partial chamber of the Total Hall and the southern side takes the partial chamber of the Bright Hall. The "Bright Hall Monthly Order" states that when the center belongs to earth, the Son of Heaven resides in the Great Temple and the Great Chamber, so the commentary refers to the central Great Temple and Great Chamber. The "Hóng Fàn" says "earth governs crops and farming," and crops and farming are used to sustain people, so all things receive nourishment here. In the fifteenth year of Duke Xi's reign, the "Zuo Zhuan" says "this battle," and Du Yu interprets "battle" as "affair"; since K'un represents affairs, it is said "affair and business."

王者四時迎氣於郊，謂迎蒼帝赤帝白帝黑帝也。其黃帝則中央之帝，即周禮之方澤也。周禮大司樂以日夏至降神於方澤，故月令無中央迎氣之文。必知中央為太室者，鴻範五行傳曰：「中央之極，自崑崙中至太室之野，帝黃帝，神后土司之。」太室之野即中央之土，降神於方澤，迎之於太廟太室，故稱方澤為太室之野也。

The king would perform seasonal rituals to welcome the deities of the four directions, namely the苍帝 (Blue Emperor), 赤帝 (Red Emperor), 白帝 (White Emperor), and 黑帝 (Black Emperor). As for the the Yellow Emperor (Yellow Emperor), he is the central emperor, and his temple is referred to as the 方泽 (Square Marsh) in the "Rites of Zhou." The "Rites of Zhou" mentions that on the summer solstice, the spirit is invited at the 方泽, hence the "Monthly Orders" does not include a section about welcoming the central deity. We can determine that the central deity is 太室 (Tai Shi) because the "Huang Fan Wu Xing Zhuan" states: "The central position is at the peak of the Kunlun Mountains, extending to the Tai Shi region, with the Yellow Emperor as its emperor and the deity Hou Tu as its guardian." The Tai Shi region is the central earth; the spirit is invited at the 方泽, and welcomed at the Tai Temple, hence the 方泽 is called the Tai Shi region.

繫上曰「大衍之數五十，其用四十有九」，京氏章句云：「其一不用者，天之主氣。」鄭注乾鑿度云：「太一，主氣之神。」太一即北辰，北辰即皇天大帝，與五帝為六，故明堂有六天，謂四郊中央合圜丘之帝為六天也。其神謂之六宗，覲禮謂之方明，即下傳「神也者妙萬物而為言」，月令其神勾芒等是也。

The Great Treatise says, "The number of great derivation is fifty, but actually only forty-nine are used." Jing Fang's Commentary says, "The one not used is the vital energy of heaven." Zheng Xuan's commentary on the Qian Zao Du says, "Taiyi is the spirit governing the vital energy." Taiyi is also known as Beichen, which is the same as Huang Tian Da Di. Together with the Five Emperors, they form six, so the Mingtang has six heavens, namely the four cardinal emperors, the central emperor, and the circular hill emperor, making a total of six heavens. The spirits of these six heavens are called "Liuzong." The Rites of Court says they are called "Fangming," which is the same as the following statement, "the so-called gods are spoken of in terms of their subtle transformation of all things," as well as the deities mentioned in the Monthly Orders, such as Jumang.

周禮大宗伯以玉作六器以禮天地四方，以蒼璧禮天謂上帝也，以黃琮禮地謂中央帝也，以青圭禮東方蒼帝也，以赤璋禮南方赤帝也，以白琥禮西方白帝也，以玄璜禮北方黑帝也，皆有牲幣，各放其器之色，此六天也。其神謂之六宗，古文尚書虞夏書曰「禋於六宗」，伏生馬融云：「萬物非天不覆，非地不載，非春不生，非夏不長，非秋不收，非冬不藏，禋於六宗，此之謂也。」

In the "Rites of Zhou · Grand Master of the Clan," six types of ritual vessels made of jade are used to worship heaven, earth, and the four directions: a blue jade disc is used to worship heaven, referring to the Supreme Deity; a yellow jade bi is used to worship earth, referring to the central deity; a green jade qiu is used to worship the Eastern Blue Deity; a red jade zhang is used to worship the Southern Red Deity; a white jade hu is used to worship the Western White Deity; and a black jade huang is used to worship the Northern Black Deity. Each worship includes sacrifices, livestock, gifts, and silk, with colors matching the color of the jade used in the ritual—this is called the Six Heavens. Their deities are called the Six Ancestral Spirits. The ancient text "Book of Documents · Yu and Xia Annals" says, "With sincere devotion, one should worship the Six Ancestral Spirits." Fu Sheng and Ma Rong explained: "Without heaven, nothing could be covered; without earth, nothing could be carried; without spring, nothing could be born; without summer, nothing could grow; without autumn, nothing could be harvested; without winter, nothing could be stored. What is meant by the禋祭 of the Six Ancestral Spirits is precisely this."

覲禮曰：「諸侯覲於天子，為宮方三百步，四門壇十有二尋，深四尺，加方明於其上。方明者，木也，方四尺，設六色，東方青，南方赤，西方白，北方黑，上玄下黃，設六玉。」與周禮同。方明者，放乎明堂之制也。

The Book of Rites: Ceremonial Rites says: "When feudal lords pay homage to the Son of Heaven, they build a palace measuring three hundred paces in square, with gates on all four sides. A dais twelve paces long and four feet high is constructed, and on top of the dais is placed the Bright Hall. The Bright Hall is made of wood, four feet square, and painted with six colors: blue on the east side, red on the south, white on the west, black on the north, dark blue on top, and yellow on the bottom. Six kinds of jade are also arranged there." The six kinds of jade set out here are the same as the six instruments mentioned in the Book of Rites. The so-called Bright Hall is modeled after the structure of the Bright Hall.

王者覲諸侯，或巡狩四嶽，則有方明，亦謂之明堂。荀子所謂「築明堂於塞外以朝諸侯」是也。塞外，境外。戰國時齊有泰山明堂，即方明也。周書「朝諸侯則於明堂」，儀禮「覲諸侯則設方明」，故虞禋六宗而覲四嶽群牧，周禮方明而覲公侯伯子男。六宗方明即明堂，六天之神，鄭氏謂天之司盟，非也。

The king would set up the Fangming, also called the Bright Hall, when he met the feudal lords or toured the four mountains. The "building a Bright Hall outside the borders to meet the feudal lords" mentioned in the "Xunzi" refers to this, where "outside the borders" means beyond the state's territory. During the Warring States period, the state of Qi had the Taishan Bright Hall, which was the Fangming. The "Yi Zhou Shu" says that meeting the feudal lords took place in the Bright Hall, and the "Yili" says that when the king received the feudal lords, the Fangming was set up. Therefore, Yu Shun sacrificed to the six ancestors and met the four mountains and the various shepherds, and the "Zhou Li" set up the Fangming to meet the dukes, marquises, viscounts, counts, and viscount-barons. The six ancestors and the Fangming are the same as the Bright Hall, and the deities worshipped there are all the six heavenly gods. Zheng Xuan's interpretation of the six ancestors as the heavenly gods in charge of alliances is incorrect.

其制詳於冬官，冬官亡而明堂之制不詳，禘禮亦廢。鄭氏知圜丘方澤之為禘而不知為明堂六帝，王肅又誤據春秋魯禘改禘為宗廟之祭，無配天之事，故魏明帝謂漢氏四百餘年廢無禘祀也。但禘禮行於明堂，明堂之法本於易，明堂之法亡而後之人遂不知以易贊化育矣。

These systems were originally fully recorded in the "Winter Official" (Winter Officer), but since the "Winter Official" was lost, the detailed system of the Bright Hall could not be examined, and the rites of the禘 ceremony consequently fell into disuse. Zheng Xuan only knew that the sacrifices to the Round Altar and the Square Marsh were part of the禘 ritual, but he did not realize that these were precisely the sacrifices to the six deities of the Bright Hall. Wang Su mistakenly relied on the禘 sacrifices recorded in the "Spring and Autumn Annals" concerning the state of Lu, and changed the禘 into sacrifices to the ancestral temples, removing the content of worshiping Heaven. Therefore, Emperor Ming of the Wei dynasty said that the Han dynasty had abandoned the禘 sacrifices for over four hundred years. In reality, the rites of the禘 were held in the Bright Hall, and the system of the Bright Hall originally came from the "Book of Changes." Since the system of the Bright Hall was lost, later generations no longer knew how to use the "Book of Changes" to assist in the transformation and cultivation of heaven and earth.

○兌主至言也○兌四正卦辰在酉，故正秋，於明堂為總章太廟也。兌為雨澤以下虞義也。兌為澤，坎象半見，故為雨澤。震為言，陽息震成兌，兌為口，言從口出，兌又為說，故說言也。○西北至薄也○言西北者，乾之西，兌也。其北，坎也。故曰西總章個，北玄堂個也。坤十月卦以下虞義也。薄，入也。乾位在亥，消息坤亦在亥，故十月卦乾消剝上入坤，故陰陽相入。陽言出，陰言入，不言陰陽相出入者，據乾入坤，故言入也。

The passage from "De is the trigram of You" to "therefore it is said" states: De is one of the four cardinal trigrams, its element is You, so it corresponds to the season of autumn; in terms of the Bright Hall, it refers to the main hall of the Grand Temple. "De represents rain and moisture" is Yu Fan's explanation: De represents a marsh, with the image of Kan (water) partially visible, thus representing rain and moisture. Zhen represents speech, the growth of yang energy transforms Zhen into De, De represents the mouth, and speech comes from the mouth. De also represents joy, so it is said "speech is joyful." The passage from "Northwest" to "yin and yang interact" states: The reference to the northwest is because the west of Qian (Heaven) is De, and the north is Kan (Water), so it refers to the side chamber of the Grand Hall and the side chamber of the Dark Hall. "Kun is the tenth trigram of the month" is Yu Fan's explanation. "Bao" means entering. Qian's position is亥, and according to the principle of waxing and waning, Kun should also be at亥 month. Therefore, the trigram Qian is being consumed and enters into Kun from above, so it is said that yin and yang interact. Yang says "exit," yin says "enter"; here it does not say yin and yang interact in terms of exiting and entering, but rather refers to Qian entering into Kun, so it only says "enter."

○正北至藏也○坎位正北，故云正北方之卦，於明堂為玄堂太廟也。坎太玄準之以動，故云勞動。水性動而不舍，謂不舍晝夜也。鄭氏謂水性勞而不倦，義亦同也。歸藏，虞義也。月令言天地閉藏，故云歸藏也。○東北至成終○艮之東，震也，故曰青陽個。其北，坎也，故曰元堂個也。坎者萬物之所歸，故曰成終。萬物出乎震，故曰成始也。

The passage from "Shuzheng Zhuwen" "The direction of the north" to "returning, meaning to hide" states: The trigram Kan is located in the direction of due north, so it is called the trigram of the north. In terms of the Bright Hall, it is the玄堂 and the Great Temple. The "Tai Xuan" uses "movement" as the first element to correspond with the trigram Kan, so it says "toil" refers to movement. The nature of water is to flow ceaselessly, which is what is said in the "Analects" about not ceasing day and night. Zheng Xuan interprets it as the nature of water being toil without fatigue, which is the same meaning. Taking "return" as "to hide" follows Yu Fan's interpretation; the "Monthly Order" speaks of the concealment of heaven and earth in winter, so it is called returning and hiding. The passage from "Northeast" to "thus it is called completing the end" states: To the east of Gen is Zhen, so it is called the partial chamber of Qingyang; to the north of Gen is Kan, so it is called the partial chamber of the玄堂. Kan is the place where all things return and hide, so it is called "completing the end"; all things originate from Zhen, so it is called "completing the beginning."

○神謂至為言○神謂易，虞義也。繫上曰「非天下之至神，其孰能與於此」，虞注云：「至神謂易，隱初入微。」太玄曰：「生神莫先乎一。」呂氏春秋曰：「知精則知神，知神之謂得一。」凡彼萬形得一後成，下雲既成萬物，乃神之所為，故云即一也。荀悅申鑑曰：「理微謂之妙。」字亦作眇，曹大家注幽通賦云：「眇，微也。」眇妙同物耳。呂氏春秋曰「妙而難見」，荀子曰「精微而無形」，則微妙亦同義耳。

The passage from "Shuzheng Zhuwen" "Shen wei Yi, ji yi ye" to "Gu miao wanwu er wei yan" explains that taking "Shen" as referring to the "Yi" is in accordance with Yu Fan's interpretation. The "Xici Shang" says, "If it is not the most mysterious and profound, who could reach such a level?" Yu Fan's commentary states, "The most profound refers to the Yi, which is hidden in the first line and penetrates the subtle and profound." The "Tai Xuan" says, "That which gives rise to the divine does not precede 'one'." The "Lüshi Chunqiu" says, "Understanding the subtle means understanding the divine, and understanding the divine is called 'having one'." All myriad forms must obtain 'one' before they can be formed, and the following text says, "Having formed all things," which is precisely the action of the divine, so it is said that "Shen" is "Yi." Xu Yue's "Shen Jian" says, "Subtle and intricate is called 'miao'"; this character is also written as "miao." Cao Da jia's commentary on the "You Tong Fu" says, "Miao means subtle," and "miao" and "miao" are essentially the same. The "Lüshi Chunqiu" says, "Subtle and hard to see," and the "Xunzi" says, "Subtle and without form," indicating that "wei" and "miao" are also synonymous.

聖王飭明堂，大戴禮盛德文，彼文為飾，飾，古文飭。其言曰：「聖王之盛德，人民不疾，六畜不疫，五穀不災，諸侯無兵而正，小民無形而治，蠻夷懷服。明堂者，古有之，凡九室，一室有四戶八牖，以茅蓋，上圓下方，外水曰辟雍，赤綴戶，白綴牖，堂高三尺，東西九仞，南北七筵，其宮方三百步。」

"The phrase 'Saintly kings adorned the Bright Hall' comes from the 'Great Dai Rituals · Abundant Virtue.' In the original text, it is written as 'decorated,' which is an ancient form of the character '饬.' The passage states: 'The great virtue of the saintly kings reaches such a level that people do not suffer from illness, domestic animals are not afflicted by plague, and the five grains are not harmed by disasters. The feudal lords do not resort to warfare but naturally come into alignment, common people do not need punishment but naturally tend toward order, and the barbarians in the south and west are moved to submission. The Bright Hall has existed since ancient times, with a total of nine chambers, each having four doors and eight windows, with thatched roofs. The upper part is round and the lower part is square. A surrounding body of water called the 'Biyong' encircles it. The doors are decorated with red, and the windows with white. The hall is three feet high, nine ren in width from east to west, and seven yan in length from north to south. The entire palace area is three hundred steps in diameter.'"

凡人民疾，六畜疫，五穀災，生於天道不順，天道不順生於明堂不飾，故有天災則飾明堂是也。以一偶萬，太玄文。董子對策曰：「一者，萬物之所從始也。故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。」

"Whenever people fall ill, livestock suffer from epidemics, and crops are affected by disasters, it is due to the disorder of the heavenly way; the disorder of the heavenly way is caused by the neglect of the Bright Hall. Therefore, when natural calamities occur, one should rectify the Bright Hall." This is exactly what is meant. "From one to myriad things" comes from the "Tai Xuan." Dong Zhongshu's "Three Answers on Heaven and Man" states: "The 'One' is the origin of all things. Therefore, as a ruler, one should first correct one's own heart to correct the court, correct the court to correct the officials, correct the officials to correct the people, and correct the people to correct the four directions."

所謂以一偶萬，即《論語》「吾道一以貫之」之義也。「明者以為法，微者以是行」，《越語》文。范蠡曰：「天道皇皇，日月以為常，明者以為法，微者以是行。」聖人建明堂取諸《離》，離者，明也。《大戴·盛德》曰：「明堂天法。」故「明者以為法」，上文所陳是也。

The phrase "to use one to encompass myriad things" refers to the principle Confucius spoke of in the Analects, "My way is to be consistent throughout." The lines "The wise take it as a model; the subtle follow it in action" come from the Guoyu: Yueyu, where Fan Li said, "The heavenly way is vast and boundless; the sun and moon move according to a constant pattern. The bright aspect serves as a model for people, while the subtle aspect operates silently." The sages built the Bright Hall by taking the image of the Li hexagram, which represents brightness. The Daidailiji · Shengde explains that the Bright Hall is a system established by emulating heaven, hence "the bright aspect serves as a model for people." The previous discussion precisely refers to this point.

微謂獨行時，若日月之晦夕朔旦也。荀子曰：「執一如天地，行微如日月。」日月之行，人所不見，似乎細微，無怠止之時，猶至誠之無息，故「微者以是行」。「不見其事而見其功」，荀子文。《中庸》曰：「不見而章，不動而變，無為而成。」不見、不動、無為，不見其事也；章、變、動者，見其功也。荀子謂之神，故云「妙萬物而為言」也。

"Micro" refers to the state of operating alone, like the quiet movement of the sun and moon on the evening of a dark moon or the morning of a new moon. The "Xunzi" says: "To hold on with unwavering focus is like heaven and earth; to move subtly is like the sun and moon." The movement of the sun and moon is invisible to the human eye, seemingly subtle and hard to perceive, yet it never ceases, just as the way of utmost sincerity is unbroken. Therefore, it is said, "It continues to operate in a subtle way." The phrase "without seeing the action but seeing the result" also comes from the "Xunzi." The "Zhongyong" says: "It does not show but naturally becomes evident, does not act but naturally changes, does not do anything but naturally achieves results." Not showing, not acting, not doing anything is "not seeing the action"; becoming evident, changing, achieving results is "seeing the result." Xunzi refers to this state as "shen" (spirit), so the "Shuogua Zhuan" says, "Shen describes its subtle influence on all things."

○四時至成物○承上明堂大法而言。六子循四時之序而效職，所謂「明者以為法」也。水火雷風山澤，一陰一陽合而成物，所謂「微者以是行」也。

The six subordinate trigrams, Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake), follow the order of the four seasons in fulfilling their respective roles, which is referred to as "the manifest aspect serving as a model for people to follow." Water, fire, thunder, wind, mountain, and lake, with their yin and yang interactions, generate all things, which is called "the subtle aspect operating silently and unseen."

○變化至所為○乾變坤化，故「變化」謂乾坤。乾道變化，各正性命，成既濟定，故既成萬物，此虞義也。四時分而效職，六子合而成物，皆是乾變坤化之事。一陰一陽，變化不測。子曰：「知變化之道者，其知神之所為。」故不言乾坤而言變化者，以見神之所為也。此言既濟之功。既濟之功始於一，造於微，成於變化，所謂大道也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Commentary on the Judgment explains that the term "changes" in the text refers to the trigrams Qian and Kun. The Commentary on the Judgment of the Qian Hexagram states, "The way of Heaven brings about change, and each thing establishes its destiny." The six lines of the hexagram each return to their proper positions to form the hexagram Ji Ji, indicating that all things have already been formed. Yu Fan explains this as the completion of the process of creation. The four seasons are arranged in order, each fulfilling its function, and the six sons combine to generate all things, which all belong to the workings of Qian's change and Kun's transformation. The interplay of yin and yang alternates continuously, and change has no fixed pattern. Confucius said, "Those who understand the principle of change are likely to understand the workings of the divine." Therefore, the text does not directly mention Qian and Kun but uses the term "change" to highlight the divine action. This passage discusses the achievement of Ji Ji: the achievement of Ji Ji originates from "one," develops in the subtle, and is completed through change, which is called the great way.

《孔子三朝記》曰：孔子曰：「所謂聖人者，知通乎大道，應變而不窮，能測萬物之情性者也。大道者，所以變化而凝成萬物者也。情性也者，所以理然否取舍者也。故其事大配乎天地，參乎日月，雜於風雲，總要萬物，穆穆純純，其莫之能循，若天之司，莫之能職，百姓淡然不知其善，是其事也。」易之微言盡於是矣。以下皆後師所益也。

The "Three Days Record of Confucius" records what Confucius said: A sage is one who understands the great way, adapts to changes without being exhausted, and can discern the nature of all things. The great way is the principle by which all things change and take form; nature is the principle by which right and wrong are judged and choices are made. Therefore, the deeds of a sage are vast enough to match heaven and earth, to stand alongside the sun and moon, and to intermingle with the winds and clouds, encompassing the key to all things. They are profound and pure, with no one able to follow in their footsteps; like heaven governing all, no one can share their responsibility. The people receive their blessings in peace but do not know where the good lies. This is the achievement of a sage. The profound meaning of the "Zhou Changes" is explained here. From the following passage "Qian represents strength" onwards, the words are additions made by later scholars who transmitted the classics after Confucius.

乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。注：自此而下皆《易》後師所益。此訓《彖傳》神明之德也。

The *Commentary on the Changes* states: The nature of the Trigram Qian is strong and vigorous, and the nature of the Trigram Kun is gentle and yielding. Zhen is movement, Xun is penetration, Kan is sinking, Li is attachment, Gen is stillness, and Dui is joy. Hui Dong's own commentary says: From this sentence onwards, all the text is added by scholars who interpreted the *Book of Changes* after Confucius. This section explains the nature of the eight trigrams mentioned in the phrase "the virtues of the divine and sage" in the *Commentary on the Judgment*.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。注：訓「近取諸身」。外傳曰：「平八索以成人。」故春秋時或名《易》為「八索」。

The Sayings on the Trigrams text states: Qian symbolizes the head, Kun symbolizes the abdomen, Zhen symbolizes the feet, Xun symbolizes the thighs, Kan symbolizes the ears, Li symbolizes the eyes, Gen symbolizes the hands, and Dui symbolizes the mouth. Hui Dong's own commentary says: This passage explains the phrase "nearby taking from one's own body" in the Great Treatise. The Guoyu (formerly known as the Spring and Autumn External Annals) mentions the saying "leveling eight cords to form a person," so during the Spring and Autumn period, some called the Zhou Changes "eight cords."

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。注：訓「遠取諸物」。王弼本誤刋「乾為首」上，今從古。

The *Sayings on the Hexagrams* states: Qian represents a horse, Kun represents an ox, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild chicken, Gen represents a dog, and Dui represents a sheep. Hui Dong's commentary explains that this passage is an explanation of the phrase "far-reaching reference to things" in the *Great Treatise*. Wang Bi's commonly accepted edition mistakenly placed it before the section "Qian is the head," and now it has been restored to its original order according to the ancient text.

乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。注：訓「乾道成男，坤道成女」及《易》逆數之義。索，數也。

The *Sayings of the Trigrams* text states: Qian represents Heaven, hence it is called the father; Kun represents Earth, hence it is called the mother; Zhen is the first to obtain a yang line, hence it is called the eldest son; Xun is the first to obtain a yin line, hence it is called the eldest daughter; Kan is the second to obtain a yang line, hence it is called the middle son; Li is the second to obtain a yin line, hence it is called the middle daughter; Gen is the third to obtain a yang line, hence it is called the youngest son; Dui is the third to obtain a yin line, hence it is called the youngest daughter. Hui Dong explains in his commentary: this passage explains two meanings from the *Great Treatise*: "The principle of Qian produces the male, and the principle of Kun produces the female," and from the *Sayings of the Trigrams*: "The Book of Changes follows the reverse order." Here, "suo" means "count," referring to the order of lines counted from the bottom up.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為旬，為子母牛，為大●，為文，為眾，為柄，其於地也為黑。

The *Shu Guan Zhuan* lists the symbolic images associated with the Qian hexagram: heaven, roundness, sovereign, father, jade, metal, coldness, ice, bright red color, good horse, old horse, thin horse, horse with mottled coat, and the fruit on a tree. The symbolic images associated with the Kun hexagram: earth, mother, silk and cloth, cooking pot, stinginess, the number ten, cattle that follow their calves, large cart (the original text has a missing character marked as '●', while the commonly circulated version reads 'cart'), ornamentation, multitude, and the color black for the earth.

震為雷，為駹，為玄黃，為專，為大塗，為長子，為決躁，為蒼筤竹，為萑葦，其於馬也為善鳴，為馵足，為作足，為的顙，其於稼也為反生，其究為健，為蕃鮮。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也為宣髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The imagery associated with the Zhen hexagram includes thunder, a mixture of green and black colors, a color pattern of heavenly blue and earth yellow, spreading out, a wide road, the eldest son, quick decision-making and impatience, young green bamboo, and reeds. For horses, it refers to a horse that is good at neighing, a horse with a white mark on the left hind hoof, a horse that lifts its legs high, and a horse with a white spot on the forehead. For crops, it refers to beans that grow upside down with shells. When taken to the extreme, it becomes strong and vigorous, and becomes flourishing and bright. The imagery associated with the Xun hexagram includes wood, wind, the eldest daughter, the straightness of a measuring rope, a craftsman, white color, length, height, indecisiveness, hesitation, and scent. For humans, it refers to someone with sparse and white hair, a broad forehead, and more white in the eyes. It also symbolizes making a profit three times as much in business. When taken to the extreme, it becomes the卦 of restlessness.

坎為水，為溝瀆，為隱伏，為矯揉，為弓輪，其於人也為加憂，為心病，為耳痛，為血卦，為赤，其於馬也為美脊，為極心，為下首，為薄蹄，為曳，其於輿也為多眚，為通，為月，為盜，其於木也為堅多心。離為火，為日，為電，為中女，為甲冑，為戈兵，其於人也為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為龜，其於木也為折上槀。

The imagery associated with the Kan hexagram includes water, ditches, concealment and concealment, bending the curved into the straight and the straight into the curved, bows and chariot wheels; in terms of people, it signifies increasing worry, chest pain, and ear pain; Kan is also the hexagram of blood, associated with the color red; for horses, it represents horses with beautiful backs, strong hearts, horses that lower their heads, horses with thin hooves, and horses that walk with dragging legs; for vehicles, it signifies frequent mechanical failures; it also symbolizes smoothness, the moon, and thieves; for trees, it represents sturdy trees with abundant sapwood. The imagery associated with the Li hexagram includes fire, the sun, lightning, the middle daughter, armor and helmets, and spears and weapons; in terms of people, it signifies a large belly; Li is also the hexagram of dryness, associated with turtles, crabs, snails, clams, and tortoises; for trees, it represents trees that break in the middle and withered at the top.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為拘，為鼠，為黔喙之屬，其於木也為多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決，其於地也為剛滷，為妾，為羔。

The imagery associated with the Gen hexagram includes mountains, narrow paths, small stones, gate towers and platforms, fruits on trees and gourds on vines, gatekeepers and palace attendants, fingers, restraint, mice, fierce beasts with black mouths, and for trees, it refers to trees with many branches and knots. The imagery associated with the Dui hexagram includes marshes, young women, shamans, speech and words, destruction and breaking, attachment followed by separation; for land, it refers to hard salt-alkali land; it also symbolizes concubines and female slaves.

注：訓二篇卦爻之象。九家乾後有四：為龍，為直，為衣，為言。坤後有八：為牝，為迷，為方，為囊，為裳，為黃，為帛，為漿。震後有三：為王，為鵠，為鼓。巽後有二：為楊，為鸛。坎後有八：為宮，為律，為可，為楝，為叢棘，為狐，為蒺藜，為桎梏。離後有一：為牝牛。艮後有三：為鼻，為虎，為狐。兌後有二：為常，為輔頰。虞氏逸象又備焉。《易》者象也，其是之謂與。

Hui Dong's own commentary says: The above passage explains the symbolic representations of the sixty-four hexagrams and the 384 lines in the upper and lower parts of the Book of Changes. The Nine Schools of the Book of Changes, including Xun Shuang and others, added four figures after the Qian hexagram: dragon, straightness, clothing, and speech; eight figures after the Kun hexagram: female, confusion, direction, bag, lower garment, yellow, silk, and sauce; three figures after the Zhen hexagram: king, swan, and drum; two figures after the Xun hexagram: poplar tree and stork; eight figures after the Kan hexagram: palace, music scale, river, cypress, thorny brambles, fox, thorn, and fetters; one figure after the Li hexagram: cow; three figures after the Gen hexagram: nose, tiger, and fox; and two figures after the Dui hexagram: constant and cheek. Yu Fan's school of transmission had even more elaborate symbolic figures. The Great Treatise says, "The Book of Changes is about images," which probably refers to this.

疏：自此至「德也」。○《說卦》先說蓍數卦爻重卦之義，二篇之次，及消息六子，以明《易》之為逆數，然後敘明堂之法而終之以《既濟》。聖人作《易》以贊化育，其義已盡，故自「乾健也」已下皆後師所益。後師者，七十子之徒是也。

Hui Dong's commentary begins here and continues up to "de ye". The "Shuo Gua Zhuan" first discusses the numbers of the yarrow stalks, the meanings of the lines and the principles of repeating hexagrams, then explains the order of the upper and lower parts of the text, as well as the twelve message hexagrams and the six sons' hexagrams, to illustrate that the "Zhou Yi" is "reverse counting" — proceeding from the bottom upwards, from subtle to manifest. It then describes the system of the Bright Hall, and finally concludes with the hexagram "Ji Ji". The sage composed the "Zhou Yi" to assist in the transformation and nurturing of heaven and earth. The meaning is complete at this point, so what follows from "Qian Jian ye" onwards is added by later scholars transmitting the classics. The term "later scholars" refers to the seventy disciples of Confucius.

必知非孔子所作者，「乾健也」已下或訓《彖傳》，或訓《繫辭》，或訓上下篇卦爻之象，皆為訓詁之體。且上陳大道，下廁義訓，其文不次。又如《歸藏易》亦云：「乾為天，為君，為父，為天赤，為闢，為卿，為馬，為禾，為血卦」之類，亦是訓卦爻之象，與此略同，故知非孔子作也。

It is determined that these passages are not written by Confucius himself. The reason is that after the phrase "乾健也," some parts explain the Commentary on the Judgment, some explain the Great Treatise, and others explain the symbolic meanings of the hexagrams and lines in the upper and lower chapters. The entire text is in the style of philological explanation. Moreover, the previous text discusses the great principles of heaven and humanity, but immediately follows with explanations of word meanings, which do not connect smoothly in terms of style and tone. Furthermore, the book "Guicang Yi" also contains statements such as "乾 represents heaven, a ruler, a father, the red of heaven, a sovereign, a minister, a horse, a grain, and the blood hexagram," which are similar explanations of the symbolic meanings of the hexagrams. These are basically the same as the passages in "Shuo Gua," thereby indicating that these passages were not written by Confucius.

云「訓《彖傳》八卦之德」者，《泰·彖傳》曰「內健而外順」，健順是乾坤也；《屯》傳「動乎險中」，動是震也；《需》傳「剛健而不陷」，陷是坎也；《離》傳「重明以麗乎正」，「柔麗乎中正」，《晉》傳「順而麗乎大明」，麗是離也；《蒙》傳「險而止」，止是艮也；《履》傳「說而應乎乾」，說是兌也。

The commentary states that this section is "explaining the virtues of the Eight Trigrams as discussed in the Commentary on the Judgment." The evidence lies in the fact that the Commentary on the Judgment of the Tai hexagram says "the inner is strong and the outer is smooth," where "strong" and "smooth" correspond to Qian and Kun. The Commentary on the Judgment of the Zun hexagram says "movement in a dangerous situation," where "movement" corresponds to Zhen. The Commentary on the Judgment of the Xu hexagram says "strong and not sinking," where "sinking" corresponds to Kan. The Commentary on the Judgment of the Li hexagram says "double brightness shining upon the correct path" and "softness shining upon the central and correct," while the Commentary on the Judgment of the Jin hexagram says "smooth and shining upon great brightness," where "shining" corresponds to Li. The Commentary on the Judgment of the Meng hexagram says "dangerous and still," where "still" corresponds to Gen. The Commentary on the Judgment of the Li hexagram says "joyful and responding to Qian," where "joyful" corresponds to Dui. The virtues of the Eight Trigrams are all clearly addressed in the Commentary on the Judgment.

獨巽卦之義，《彖傳》不易其文，其訓「入」者唯見於《序卦》，則巽有入義，故不云「巽，巽也」。坎或訓險，離或訓明，《易》含萬象，言豈一端。其所訓之義，則虞注云：精剛自勝，動行不休，故健；純柔承天時行，故順；動者，陽出動行；入者，乾初入陰；陷者，陽陷陰中；麗者，日麗；乾剛陽位在上，故止；震為大笑，陽息震成兌，震言出口，故說也。

Only in the case of the Xun trigram does the Commentary on the Judgment not use another character to explain it; interpreting "Xun" as "entering" is found only in the Commentary on the Order of the Trigrams, indicating that Xun originally had the meaning of "entering," so the Sayings on the Trigrams does not state "Xun, Xun also." The character Kan sometimes is interpreted as "danger," and Li sometimes as "brightness." The Zhou Changes encompass all phenomena, and the meanings taken are not limited to a single aspect. As for the meanings of these eight lines, Yu Fan explained in his annotations: "Pure and strong yet able to overcome itself, continuously moving without ceasing, thus called 'strong' (Jian); pure and yielding, serving above and following the timing of Heaven, thus called 'yielding' (Shun); 'movement' refers to the emergence and movement of Yang energy; 'entering' refers to the first line of Qian hidden within Yin; 'trapping' refers to Yang trapped between two Yins; 'adhering' refers to the Sun attached to the sky; the strong line of Qian is at the upper position, thus called 'stopping' (Zhi); Zhen has the image of great laughter, Yang energy increasing transforms Zhen into Dui, and Zhen also governs opening the mouth to speak, thus called 'speech' (Shuo)."

○訓近至八索○《繫下》云：「庖犧氏近取諸身，遠取諸物，於是始作八卦。」「乾為首」已下皆近取諸身也。故《乾鑿度》孔子曰：「八卦之序成立，則五氣變形，故人生而應八卦之體，得五氣以為五常」是也。

The commentary explains the passage from "Training Near the Body" to "Eight Categories" in the "Great Treatise." The "Great Treatise" states that Fuxi took inspiration from the human body nearby and from all things in the universe far away, thus beginning to draw the Eight Trigrams. The following passage starting with "Heaven is the head" belongs to the category of "Training Near the Body." Therefore, the "Commentary on the Changes: The Opening of the Heaven" records Confucius' words: once the order of the Eight Trigrams is established, the Five Phases' energies manifest in form, so when a person is born, they correspond with the body of the Eight Trigrams, receiving the Five Energies to become the five virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. This is exactly the meaning being explained.

《周書·武順》曰「元首」，曰「末首」，謂上也。乾陽唱，故乾上為首。腹謂四也，坤為富，《釋名》曰：「腹，富也，其中多品似富者也。」足謂初也，震在下能動，故為足。股謂二也，下開似股。耳謂五也，《鴻範》坎北方屬聽，故為耳。目亦謂五也，《鴻範》南方屬視，故為目。《淮南·精神》曰：「耳目者，日月也。」離日坎月，離目坎耳，故云「耳目者日月也」。手謂三也，艮為拘，以手拘物，故為手。口謂上也，鄭云上開似口。

In the "Yi Zhou Shu · Wu Shun," there is a concept of "original head" and "final head," where "head" refers to the top line. The trigram Qian belongs to yang and occupies the position of advocacy, so the top line of Qian is symbolized as a head. The abdomen refers to the fourth line, and the trigram Kun has the meaning of richness. The "Shi Ming" explains that "abdomen" means "rich," because the abdomen contains many things, resembling richness. The foot refers to the first line, and the trigram Zhen is located at the bottom and is capable of movement, so it is symbolized as a foot. The thigh refers to the second line, as the two legs spread apart from the bottom, resembling the shape of the thigh. The ear refers to the fifth line, as the "Hong Fan" of the "Shang Shu" associates the trigram Kan with the north and hearing, so it is symbolized as an ear. The eye also refers to the fifth line, as the "Hong Fan" associates the trigram Li with the south and vision, so it is symbolized as an eye. The "Huang Lian Zi · Jing Shen Xun" states, "the ears and eyes are the sun and moon of the human body," where Li represents the sun and Kan represents the moon, so Li is symbolized as the eye and Kan as the ear. The finger refers to the third line, as the trigram Gen has the meaning of restraint, and people use their hands to hold external objects, so it is symbolized as a finger. The mouth refers to the top line, and Zheng Xuan says the top line opens upward, resembling a mouth.

外傳者，《鄭語》文。韋昭云：「八索謂八體，以應八卦。」昭十二年《春秋傳》曰：「左史倚相能讀《三墳》《五典》《八索》《九丘》。」馬融注云：「八索，八卦。」是當時名《易》為「八索」也。

The "external transmission" mentioned in the commentary refers to the "Guoyu · Zhengyu." Wei Zhao's commentary explains that "Ba Suo" refers to the eight forms, corresponding to the eight trigrams. The "Zuo Zhuan · Zhao Gong Twelfth Year" records that the left historian Yi Xiang of the State of Chu could read several ancient texts, including the "San Feng," "Wu Dian," "Ba Suo," and "Jiu Qiu." Ma Rong's commentary states that "Ba Suo" refers to the eight trigrams. This shows that during the Spring and Autumn period, there were indeed people who referred to the "Zhou Yi" as "Ba Suo."

○訓遠至從古○《鴻範五行傳》曰：「王之不極，時則有馬禍。」鄭彼注云：「天行健，馬，畜之疾行者也，屬王極。」乾為王，馬屬王極，故為馬。又曰：「思之不容，時則有牛禍。」鄭注云：「牛，畜之任重者也，屬皇極。」坤為土，思心曰土，牛屬皇極，故坤為牛。

The commentary explains the passage from "train far and take from things" to "now follow the ancient" as follows. The "Hóngfàn Wǔxíng Zhuàn" states: when a ruler fails to establish the ultimate middle way, there will be calamities associated with horses. Zheng Xuan comments that the heavens are vigorous and ceaseless, and among animals, horses are the fastest, thus belonging to the category of "Wángjí" (kingly extreme). Since Qian represents the king and horses belong to Wángjí, Qian takes the image of a horse. The "Hóngfàn Wǔxíng Zhuàn" also states: when thoughts are not broad-minded, there will be calamities associated with oxen. Zheng Xuan comments that oxen, among animals, are able to bear heavy loads, thus belonging to the category of "Huángjí" (emperor's extreme). Since Kun is associated with earth in the Five Phases, and the "Hóngfàn" pairs "thoughts and mind" with earth, and oxen belong to Huángjí, Kun takes the image of an ox.

震為龍者，震初九也。《鴻範五行傳》曰：「王之不極，時則有龍虵之。」鄭注云：「龍蟲之生於淵，行於無形，遊於天者屬天。」乾為龍，乾息自初，初九「潛龍勿用」，乾初即震初，故震為龍。一曰震東方歲星木，木為青龍，故為龍也。

The trigram Zhen takes the image of a dragon, specifically from the first line of Zhen, which is "Initial Nine." The "Hongan Wuxing Zhuan" states: When a ruler fails to establish the principle of perfect middle, strange phenomena such as dragons and serpents will appear (the original text lacks one character at the end of this sentence). Zheng Xuan's commentary says: The dragon, a creature living in deep waters, moves without leaving traces, and can travel in the sky, so it belongs to heaven. The trigram Qian also takes the image of a dragon, as its yang energy begins to grow from the first line. The line statement of Qian's first line is "The dragon remains hidden and should not be used." The first line of Qian is also the first line of Zhen, so Zhen takes the image of a dragon. Another view is that Zhen resides in the east, corresponds to the planet Jupiter, and belongs to wood. Wood in the four images is the Azure Dragon, so it takes the image of a dragon.

巽為雞者，巽為木，《五行傳》雞屬木。九家據《易》生人曰：「巽應八風也，風應節而變，變不失時，雞時至而鳴，與風相應也。二九十八，主風，精為雞，故雞十八日剖而成雛。」二九順陽曆，故雞知時而鳴也。

The trigram Xun is associated with the chicken because Xun belongs to the Wood element. The "Hongan Wuxing Zhuan" classifies the chicken under the Wood element. The Nine Schools of the "Book of Changes" explain that the Xun trigram corresponds to the eight directions of wind, which changes with the seasons and never misses its time. Chickens also crow at the right time, which matches the wind's seasonal pattern. The number two multiplied by nine equals eighteen, which corresponds to the eighteen days of wind. The essence of wind transforms into the chicken, so the chicken hatches after eighteen days. The number two and nine follow the solar calendar, hence the chicken can crow at the right time.

坎為豕者，坎為耳主聽。《五行傳》曰：「聽之不聰，時則有豕禍。」鄭注云：「豕，畜之居閒衛而聽者也，屬聽。」九家曰：「豕汙辱卑下也。六九五十四，主時，精為豕，豕懷胎四月而生，宣時理節，是其義也。」

The trigram Kan is associated with the pig because Kan symbolizes the ear and governs hearing. The "Hong Fan Wu Xing Zhuan" states: when hearing is dull, a pig-related omen will appear. Zheng Xuan explains: pigs are livestock that stay quietly in enclosures and are good at hearing sounds, so they are classified under hearing. The Nine Schools of the "Yi" say: pigs are dirty and lowly, matching the image of Kan, which is located below. Six multiplied by nine equals fifty-four, which represents the seasons. The essence and qi of fifty-four transform into pigs. Pigs gestate for four months and give birth, capable of announcing the seasons and regulating the times—this is the meaning intended.

離為雉者，劉向《五行傳說》曰：《書序》高宗祭成湯，有蜚雉登鼎耳而雊。雉雊鳴者以赤色為主，於《易》離為雉，雉南方近赤祥也。劉歆《視傳》以為羽蟲之。又離為文明，雉有文章，故離為雉。

The trigram Li is associated with the image of a wild chicken. Liu Xiang's "Hong Fan Wu Xing Zhuan Shuo" explains that the "Shang Shu" preface records an incident where during the worship of Cheng Tang, the high king of Yin, a wild chicken flew in and perched on the handle of a cooking pot, making a sound. This kind of omen is mainly characterized by the color red. In the "Zhou Yi," the trigram Li is associated with the image of a wild chicken, which belongs to the south and is close to the color red, indicating a favorable omen. Liu Xin's "Shi Zhuan" classifies it as a type of disaster omen among birds with feathers (the original text is missing one character at the end of this sentence). Moreover, the trigram Li has the meaning of civilization, and the feathers of a wild chicken have patterns and colors, so Li is associated with the image of a wild chicken.

艮為狗者，鄭氏云：「艮卦在丑，艮為止，以能吠守止人則屬艮。」九家云：「艮數三，七九六十三，三主斗，斗為犬，故犬懷胎三月而生。斗運行十三時日出，故犬十三日而開目。斗屈，故犬臥屈也。斗運行四帀，犬亦夜繞室也。犬之精畏水不敢飲，但舌水耳。犬鬬，以水灌之則解也。斗近奎星，故犬淫當路不避人者也。」

The trigram Gen is associated with the image of a dog. Zheng Xuan said: The trigram Gen corresponds to the twelfth earthly branch, Chou, and Gen also signifies stillness. Dogs can bark and guard the home, blocking people, so they are assigned to Gen. The Nine Families' Book of Changes says: The number of Gen is three. Seven multiplied by nine gives sixty-three, among which three represents the Big Dipper. The Big Dipper, when considered as an animal, is a dog, so a dog's gestation period is three months. The Big Dipper completes its movement in thirteen hours, so a puppy opens its eyes on the thirteenth day after birth. The Big Dipper's shape is twisted, so dogs curl up when they sleep. The Big Dipper circles the sky once every night, so dogs also circle around the house at night. Dogs' vital energy fears water and do not drink deeply, only licking with their tongues; when two dogs fight, watering them apart will stop the fight. The Big Dipper is near the constellation Kui, so dogs mate in the middle of the road without avoiding people.

兌為羊者，兌正秋也。《易是類謀》曰：「太山失金雞，西嶽亡玉羊。」羊是西方之畜，故兌為羊。又兌為剛滷，鄭氏謂其畜好剛滷也。此一節王氏誤刊「乾為首」上，今從鄭氏古文也。

The trigram Dui takes the image of a sheep, because Dui corresponds to the beginning of autumn and is located in the west. The "Yi Wei Shi Leimou" states: "Mount Tai lost its golden chicken, and the western mountain lost its jade sheep." A sheep is an animal associated with the west, so Dui takes the image of a sheep. Dui also takes the image of hard salt-alkali land, and Zheng Xuan says that sheep particularly like to lick salt and alkali. The section "Qian is a horse" was mistakenly placed before "Qian is the head" in the Wang Bi edition, but now it has been restored to its original position according to the ancient text transmitted by Zheng Xuan.

○訓乾至數也○《繫上》曰：「乾道成男，坤道成女。」荀氏云：「男謂乾，初適坤為震，二適坤為坎，三適坤為艮，以成三男也；女謂坤，初適乾為巽，二適乾為離，三適乾為兌，以成三女也。」三男即長男中男少男也，三女即長女中女少女也，是訓「乾道成男，坤道成女」之義也。震巽一索，坎離再索，艮兌三索，皆自下而上，是又訓《易》逆數之義也。索數，馬義也。

The Great Treatise says: "The principle of Heaven produces the male, and the principle of Earth produces the female." Xun Shuang explains that "male" refers to the lines of Heaven; the first line of Heaven combines with Earth to form Zhen, the second line combines to form Kan, and the third line combines to form Gen, thus forming three male trigrams. "Female" refers to the lines of Earth; the first line of Earth combines with Heaven to form Xun, the second line combines to form Li, and the third line combines to form Dui, thus forming three female trigrams. The three male trigrams are the eldest male, the middle male, and the youngest male, while the three female trigrams are the eldest female, the middle female, and the youngest female. This is the meaning of "the principle of Heaven produces the male, and the principle of Earth produces the female." Zhen and Xun are the first inquiry, Kan and Li are the second, and Gen and Dui are the third. The order proceeds from the first line to the top line, which is the meaning of the Saying of the Trigrams "the Book of Changes is inverse in counting." The term "suo" is interpreted as "shu" (number), according to Ma Rong's explanation.

○訓二至謂與○訓二篇六十四卦三百八十四爻之象，卦爻皆取象於八卦，故分屬之八卦也。乾為天者，乾健也，天行健，故乾為天。為圜者，《大戴禮·天圓》曰：「夫子曰：天道曰圓，地道曰方。」《考工記》曰：「蓋之圜也以象天也。」《呂氏春秋》曰：「何以說天道之圜也。精氣一上一下，圜周復匝，無所稽留，故曰天道圜。」

The explanation of the passage from "Xun er pian gua yao zhi xiang" to "qi shi zhi wei yu" discusses the symbolic representations of the sixty-four hexagrams and their 384 lines in the upper and lower sections. All the images of the hexagrams and their lines originate from the eight trigrams, so each line is classified under one of the eight trigrams. The hexagram Qian is taken as representing Heaven because Qian's nature is strong and vigorous, as expressed in the phrase "Heaven's movement is strong." Therefore, Qian is associated with Heaven. The image of Qian is also circular. The "Da Dai Li Ji · Zengzi Tian Yuan" records Confucius' words: the way of Heaven is called circular, and the way of Earth is called square. The "Kao Gong Ji" says that the roof of a chariot is made circular to symbolize Heaven. The "Lüshi Chunqiu" asks: why is the way of Heaven called circular? Because the vital energy rises and falls in a continuous cycle, moving in circles without stopping, hence the way of Heaven is circular.

為君者，虞氏云：「貴而嚴也。」為父者，虞氏云：「成三男其取類大，故為父也。」為玉為金者，玉取其剛，金取其明，《鼎》上九「鼎玉鉉」、六五「金鉉」皆謂乾也。為寒為冰者，乾位西北，西北寒冰之地也。為大赤者，虞氏云：「天陽為赤。」《釋名》曰：「赤者，赫也，太陽之色。」《白虎通》謂：「赤者，盛陽之氣。」故周為天正，色尚赤也。

Taking the image as a sovereign, Yu Fan explained that Qian represents dignity and authority. Taking the image as a father, Yu Fan explained that Qian generates three male trigrams, and the category it represents is the largest, so it is considered as a father. Taking the image as jade or metal, jade is taken for its firmness and strength, and metal is taken for its brightness. The line statement of the upper ninth line of the Ding hexagram, "鼎玉铉," and the line statement of the sixth fifth line, "金铉," both refer to Qian. Taking the image as cold or ice, it is because Qian is located in the northwest, which is a cold and icy region. Taking the image as bright red, Yu Fan explained that heaven belongs to yang, and the color of yang is red. The Shiming says "red is he, which is the color of the sun." The Bahu Tong says red is the color of yang energy at its peak. Therefore, the Zhou dynasty took the beginning of the year as the beginning of heaven, and their clothing color was崇尚 red.

為良馬者，乾為馬，虞氏云：「乾善，故良也。」為老馬者，四月乾巳老也。為瘠馬者，鄭氏云：「凡骨為陽肉為陰，乾陽皆骨，故為瘠馬也。」為駁馬者，宋衷云：「天有五行之色，故為駁馬。」案：《考工記》畫繪之事雜五色，東方謂之青，南方謂之赤，西方謂之白，北方謂之黑，天謂之玄，地謂之黃。凡五而目有六者，玄與黑同而異也。五方之色單而天之玄乃全乎五方之色，故云「天有五行之色」也。為木果者，宋衷云：「群星著天，似果實著木，故為木果。」

Taking the image of a good horse, the Qian hexagram originally takes the image of a horse. Yu Fan said that the nature of Qian is pure goodness, hence it is a good horse. Taking the image of an old horse, because the Qian hexagram corresponds to the fourth month, which is the Ji branch, and at this time the yang energy has already become old. Taking the image of a thin horse, Zheng Xuan said: bones belong to yang, flesh belongs to yin. Qian is purely yang, consisting entirely of bones without flesh, hence it is a thin horse. Taking the image of a horse with mixed colors, Song Zhong said: heaven encompasses the five phases' colors, hence it is a horse with a mottled appearance. Hui Dong noted: The "Record of the Artificers" discusses painting and color coordination. The east is called green, the south is called red, the west is called white, the north is called black, and heaven is called xuan. The directions are only five, but the names of colors are six, because xuan is similar to black but actually different. Each direction corresponds to one color, which is single, but the color of heaven, xuan, encompasses the colors of the five directions, hence it is said "heaven has the colors of the five phases." Taking the image of fruit on a tree, Song Zhong said: clusters of stars are attached to the sky, like fruits attached to a tree, hence it takes the image of a wooden fruit.

○坤為地者，虞云：「柔道靜也。」為母者，荀云：「陰位之尊。」虞云：「成三女能致養故為母也。」為布者，虞云：「坤道廣佈，不止一方也。」為釜者，取其化成物也。為吝嗇者，陽吉陰凶，以陰化陽，吉趣於凶，故吝也。嗇者，啚也，啚與鄙同。乾為仁，仁主施；坤為鄙，鄙主斂，故為嗇也。《太玄》曰「圜則杌棿，方則嗇」是也。

The following discusses the imagery associated with the Kun hexagram. Kun is taken as representing earth. Yu Fan said that the principle of yielding and gentle behavior is characterized by stillness. Kun is also taken as representing a mother. Xu Shuang said that Kun occupies the most exalted position among the yin lines; Yu Fan said that Kun generates three female hexagrams and can nurture all things, hence it is taken as a mother. Kun is also taken as a cloth, as Yu Fan said that the way of Kun is broad and expansive, not confined to a single area. Kun is also taken as a cooking pot, because it can cook and transform ingredients to create food. Kun is also taken as being stingy, because yang represents good fortune and yin represents misfortune; using yin to transform yang leads from good fortune to misfortune, hence there is 'stinginess'. 'Sè' (stinginess) is the same as 'bì' (limitation), and 'bì' is the same as 'bǐ' (contempt). Qian represents benevolence, which is characterized by giving; Kun represents contempt, which is characterized by restraint, hence it is taken as stinginess. Yang Xiong said in his work 'Tai Xuan' that 'a circle is unstable, while a square is restrained and stingy', which is exactly this meaning.

一曰坤田為嗇，《說文》云：「嗇，愛濇也，從來從，來者而藏之，故田夫謂之嗇夫。」古文作，從田，故坤為嗇，義亦通也。為旬者，《說文》云：「十日為旬。」坤數十，故為旬。《釋言》曰：「旬，均也。」今《易》亦有作均者，當讀為旬也。為子母牛者，昭四年《春秋傳》曰：「純離為牛。」離，坤之子也，坤離皆牛，故為子母牛也。

Another explanation is that the Earth (Kun) is symbolized by the field, as farming is about gathering and storing, hence the term "sè." The Shuowen Jiezi says, "Sè" means to cherish and retain, and its character is composed of "lái" and "miàn," indicating the storage of harvested grain. Therefore, those who manage farming are called "sèfu" (literally, "master of sè"). The ancient character for "sè" includes the radical for field, so the Earth (Kun) being symbolized as "sè" is a reasonable interpretation. Another symbol is "xún," as the Shuowen Jiezi states that ten days make a "xún," and the number of the Earth (Kun) is ten, hence it is called "xún." The Erya · Xieyan says, "xún means even," and the present text of the Zhou Changes also uses "jun," which should be read as "xún." Another symbol is the mother and calf oxen. The Zuo Zhuan · Zhao Gong Four years says, "A pure Li hexagram represents an ox," and since Li is the daughter hexagram born from Kun, both Kun and Li are symbolized as oxen, hence they are referred to as the mother and calf oxen.

為大者，取其載物。許慎曰：「輿地道也。」漢世有輿地圖，其取諸此與。為文者，九家云：「萬物相雜故為文。」《楚語》左史倚相曰「地事文」，《逸禮·三正記》曰：「質法天，文法地。」《白虎通》曰：「天為質，地受而化之，養而成之。」故為文也。為眾者，虞云：「物三稱群，陰為民，三陰相隨，故為眾也。」

Taking the image of a large carriage (the character "大" is missing the character "舆" below in the original text), it represents the ability to carry all things. Xu Shen said that "舆" refers to the earth path, which carries all things. In the Han dynasty, there was a term called "舆地图" (map of the earth path), which probably originated from this concept. Taking the image of ornamentation, the Nine Schools of the Book of Changes said that because all things intermingle and mix, they form patterns. The "Guoyu · Chu Yu" records that Left Historian Yixiang said, "The earth affairs mainly concern ornamentation." The "Yiliji · Sanzheng Ji" states, "Simple and unadorned things follow the pattern of heaven, while ornamentation follows the pattern of earth." The "Baihu Tong" says, "Heaven gives the substance, and earth receives it, nurturing and perfecting it." Therefore, the earth takes the image of ornamentation. Taking the image of multitude, Yu Fan said that when things reach three, they are called a group. Yin represents the people, and since the earth has three yin lines following each other, it represents multitude.

為柄者，虞氏曰：「柄，本也。」一說柄當從古文作枋，枋與方通，乾為圜，故坤為方，《彖傳》曰「至靜而德方」是也。其於地也為黑者，據消息十月北方之色，至十一月一陽生則為玄，故《說文》曰「黑而有赤色曰玄」也。

Taking the image as the basis, Yu Fan said that "handle" refers to the root. Another view suggests that "handle" should be written as "fang" in ancient text, and "fang" is synonymous with "fang" meaning square. Since Qian represents the circle, Kun represents the square. The Commentary on the Judgment of the Kun hexagram says "complete stillness and virtue is square," which means exactly this. Regarding the color of the land, it is taken as black, calculated according to the twelve hexagrams of the changing cycle: in the tenth month, pure Kun corresponds to the color of the north, which is pure black; by the eleventh month, the Fu hexagram with one yang line begins to emerge, and it turns into the color xuan. Therefore, the Shuowen Jiebi says "black with a red tinge is called xuan."

○震為雷者，虞云：「太陽火得水有聲，故為雷也。」為駹者，虞云：「駹，蒼色，震東方，故為駹。舊讀作龍，上已為龍，非也。」案今本作龍，鄭讀為尨，雲取日出時色雜也。為玄黃者，虞云：「天玄地黃，震天地之雜物，故為玄黃。」

The explanation of the Zhen trigram's imagery is as follows. Zhen is associated with thunder. Yu Fan says that the sun's fire meeting water vapor produces sound, hence representing thunder. The imagery is also "long," Yu Fan says "long" refers to a bluish-green color, since Zhen is located in the east, and the color of the east is blue, hence "long." However, the old text reads "long" as "dragon," but since "dragon" has already been mentioned in the previous statement "Zhen is dragon," repeating it is incorrect. Hui Dong comments: the current common text reads "dragon," while Zheng Xuan reads it as "long," explaining that it refers to the mixed colors of the sky at sunrise. The imagery is also "xuanyang," Yu Fan says the sky is dark blue and the earth is yellow, and since Zhen is a combination of the heavenly and earthly energies, it is represented as "xuanyang."

為尃者，虞云：「陽在初，隱靜未出，觸坤故尃，則乾靜也。尃，延叔堅說以專為尃，大布，非也。」案：尃，古布字，故云大布。今本作旉，乾寳注云：「花之通名，鋪為花皃，謂之。」義亦通也。

Taking the image as "fu," Yu Fan said: a yang line in the first position, hidden and quiet, not yet revealed, when it touches the body of K'un, it then spreads out, which is the stillness of Qian. As for the character "fu," Yan Du (whose courtesy name was Shuqian) read "zhuan" as "fu" and interpreted it as "great spreading," but Yu Fan thought this was incorrect. Hui Dong noted: "Fu" is an ancient form of "bu," so the interpretation of "great spreading" is possible. The present text writes it as "fu," and Gan Bao's annotation says this refers to the general term for flowers, and when spread out, it represents the appearance of flowers (the original text here is missing some characters), and this explanation is also reasonable.

為大塗者，鄭云：「國中三道曰塗，上值房心，塗而大者取房有三塗焉。」案：《王制》云「道路男子由右，婦人由左，車從中央」，是道有三也。震在卯，卯上值房心，《鴻範五行傳》曰「出入不節」，鄭注云：「房有三道，出入之象。」三塗即三道也。王廙云：「大塗，萬物所出也。」

Taking the image of a great road, Zheng Xuan said: In the capital city, three roads laid out side by side are called "tu." The territory corresponding to the trigram Zhen (Thunder) includes the mansion of the Room (Fang Su) and the mansion of the Heart (Xin Su). The reason it is called "tu" and specifically "great" is because the mansion of the Room itself has three paths. Hui Dong commented: The "Rites of the Son of Heaven" states that "on the road, men walk on the right, women on the left, and chariots in the center," showing that a single great road actually divides into three paths. Zhen corresponds to the earthly branch Mao (卯), and the position of Mao corresponds to the mansion of the Room and the mansion of the Heart. The "Hongan Wuxing Zhuan" says "entering and exiting without proper order," and Zheng Xuan's commentary says: the mansion of the Room has three paths, which represents the image of entering and exiting. So the term "three tu" refers to these three paths. Wang Yi said: The great road is the general path through which all things emerge.

為長子者，虞云：「乾一索，故為長子也。」為決躁者，變至三體兌，兌為決，震外體為躁，故為決躁也。為蒼筤竹者，九家云：「蒼筤，青也。震陽在下，根長堅剛，陰爻在中，使外蒼筤也。」為萑葦者，鄭云：「竹類。」其於馬也為善鳴者，乾為馬，震得乾之初，虞云為雷，故善鳴也。

The trigram Zhen is taken as representing the eldest son, as Yu Fan explained that Zhen is the first line of Qian seeking from Kun, hence it is the eldest son. It is also taken as representing decisive and impetuous action, because when the trigram Zhen changes to its third line, the lower trigram becomes Dui, which signifies decisiveness, and when Zhen is the outer trigram, it signifies restlessness, hence it is called "decisive and impetuous." It is also taken as representing young green bamboo, as the Nine Families' Book of Changes says: "Canglang" means green; the yang line of Zhen is at the bottom, like the long and firm bamboo root, while the yin line is above, making the outer skin appear green. It is also taken as representing reed, as Zheng Xuan said reed and bamboo are of the same kind. For horses, it is taken as representing a horse that is good at neighing, because Qian is taken as a horse, and Zhen is derived from the first line of Qian, and Yu Fan also said Zhen is thunder, whose sound is loud and continuous, hence it is a horse that is good at neighing.

為馵足者，虞云：「馬白後左足為馵，震為左為足，初陽白，故為馵足。」為作足者，作，起也，震足起，故為作足。王劭云：「馬行先作弄四足也。」為的顙者，虞云：「的，白顙額也。震反生，以初為顙，初陽白，故為的顙。」

The image is taken as "馵足," Yu Fan explains that the left hind hoof of a horse being white is called "馵." Zhen represents left, and "you" represents foot; the first line of Zhen is yang and its color is white, so it is "馵足." The image is also taken as "作足," where "作" means lifting; since the foot represented by Zhen can be lifted, it is "作足." Wang Shao says that before a horse starts moving, it first moves its four hooves. The image is also taken as "的颡," where "的" refers to a white spot on the forehead; Zhen has the image of something inverted, so the first line represents the forehead. The first line is yang and its color is white, so it is a horse with a white spot on its forehead.

其於稼也為反生者，宋云：「陰在上，陽在下，故為反生，謂枲豆之類，戴甲而生。」一曰震春為生，乾陽反初，故曰反生也。其究為健為蕃鮮者，虞云：「震巽相薄，變而至三則下象究，與四成乾，故其究為健為蕃鮮。巽究為躁卦，躁卦則震，震雷巽風無形，故卦特變耳。」案：變至三則成巽，故云下象究；二至四體乾，故與四成乾，乾健也；蕃鮮白也，巽為白，故云耳。

In terms of crops, the image is "reverse growth." Song Zhong said: when a yao (line) of yin is above and a yao of yang is below, it is like growth in reverse, referring to crops such as hemp and beans that emerge from their seed shells. Another explanation is that Zhen represents spring and the occurrence of growth, while Qian's yang energy returns to its original position, hence the term "reverse growth." The image is also described as "eventually becoming strong and flourishing," Yu Fan said: Zhen and Xun trigrams approach each other, and when Zhen changes to its third line, the lower trigram's image is exhausted, and together with the fourth line, it forms the structure of Qian, so when examined to the extreme, it becomes strong and flourishing. Xun, when examined to the extreme, becomes Zao (Restlessness) trigram, which is Zhen. Thunder and wind have no fixed forms, so only these two trigrams are specially noted for their change. Hui Dong commented: when Zhen changes to its third line, it becomes Xun, so it is said "the lower image is exhausted"; the second line to the fourth line forms the mutual trigram of Qian, so it is said "with the fourth line forming Qian," and the nature of Qian is precisely strong. "Fen Xian" means white and bright, and Xun takes the image of white, hence this explanation.

○巽為木者，柔爻為草，剛爻為木，震為蒼筤竹為萑葦為稼，皆柔爻也；巽為木，謂剛爻也。為風者，陸云：「風，土氣也。巽，坤之所生，故為風。」亦取靜於本而動於末也。為長女者，荀云：「柔在初。」為繩直者，翟元云：「上二陽共正一陰，使不得邪辟，如繩之直也。」為工者，荀云：「以繩木故為工。」

The trigram Xun is associated with the image of wood. This is because the flexible lines represent grass, while the strong lines represent wood. The trigram Zhen is associated with green bamboo, reeds, and crops, all of which are represented by flexible lines, whereas Xun is associated with wood because it uses strong lines. The image of wind is explained by Lu Ji, who says that wind is the energy of earth, and since Xun is generated from Kun (earth), it represents wind. It also represents the meaning of the quiet roots of trees and the swaying branches. The image of the elder sister is explained by Xun Shuang, who says that because the flexible line is in the first position, it represents the elder sister. The image of the plumb line is explained by Zhai Yuan, who says that the two upper yang lines together correct the yin line, preventing it from deviating, just like the straight line drawn by a plumb line. The image of the craftsman is explained by Xun Shuang, who says that craftsmen use the plumb line to correct the wood, hence it represents the craftsman.

為白者，虞云：「乾陽在上，故白也。」為長為高者，虞云：「乾陽在上長故高。」為進退者，二陽為進，初陰為退。巽為木，《說文》引《易》曰「地可觀者莫可觀於木」，木於五事屬貌，容止可觀，進退可度，是其義也。為不果者，巽，兌之反也，兌為決，故巽為不果。為臭者，虞云：「臭，氣也，風至知氣，巽二入艮鼻，故為臭。」

Taking the image as white, Yu Fan explains that the Yang line of Qian is at the top, and Yang color is bright, hence it is white. Taking the image as long and high, Yu Fan explains that the Yang line of Qian is at the top and extends upward, hence it is high. Taking the image as indecisive, because the two upper Yang lines indicate advancement, while the Yin line in the initial position indicates retreat. Taking the image as wood, the "Shuo Wen" cites the "Yi" saying, "Nothing on the earth is more worth observing than trees"; wood is classified as "Mao" in the "Hong Fan" Five Categories, referring to appearance and demeanor which can be observed, and movements and stillness can serve as standards, which is the meaning here. Taking the image as hesitation, because Xun is the opposite of Dui, and Dui signifies decision, so Xun, being the opposite, signifies indecisiveness. Taking the image as smell, Yu Fan explains that "chou" is the scent; when the wind blows, the scent can be detected, and the second line of Xun enters the mutual structure of Gen, which is associated with the nose, hence it is related to smell.

其於人也為宣髮者，鄭云：「頭髮顥落曰宣，取四月靡草死，髮在人體猶靡草在地。」虞云：「為白故宣髮。」馬君以宣為寡髮，非也。案：古宣鮮字皆讀為斯，《詩·瓠葉》云「有兔斯首」，鄭箋云：「斯，白也。」今俗斯白之字作鮮，齊魯之間聲近期。宣二年《春秋傳》云「于思于思」，賈逵曰：「頭白貌。」思斯同音，宣讀如斯，故訓為白也。

In terms of human beings, the character 「宣发」 is interpreted as 'hair growing out'. Zheng Xuan said that white and falling hair is called 「宣」, drawing the image of withered靡草 in the fourth month. Hair growing on the human body is like靡草 growing on the ground. Yu Fan said that the trigram 巽 represents white, so it refers to white hair. Ma Rong interpreted 「宣」 as sparse hair, which is incorrect. Hui Dong pointed out that in ancient times, the characters 「宣」 and 「鲜」 were both pronounced as 「斯」. The Book of Songs, Xiao Ya, Hu Ye says 「有兔斯首」, and Zheng Xuan's commentary explains 「斯」 as meaning white. Today, the character 「斯」 in 「斯白」 is commonly written as 「鲜」, and in the Qilu region, these characters are pronounced similarly. The Zuo Zhuan, Xuan Gong Er Niang records that a person from Song mocked Hu Yuan with 「于思于思」, and Jia Kui's commentary says this describes white hair. 「思」 and 「斯」 have the same pronunciation, and 「宣」 is read as 「斯」, so it is interpreted as white.

為廣顙者，虞云：「變至三坤為廣，四動成乾為顙，故為廣顙。」為多白眼者，虞云：「為白，離目上向則白眼見，故多白眼。」為近利市三倍者，虞云：「變至三成坤，坤為近；四動成乾，乾為利；至五成噬嗑，故稱市；乾三爻為三倍，故為近利市三倍。」其究為躁卦者，虞云：「震內體為專，外體為躁，變至五成噬嗑，動上成震，故其究為躁卦。八卦諸爻惟震巽變耳。」

Taking the image as a broad forehead, Yu Fan said: The trigram Xun changes to the third line to become Kun, which signifies vastness and breadth; the fourth line changes to Qian, which takes the image of the forehead, hence it is a broad forehead. Taking the image as white of the eye, Yu Fan said: Xun takes the image of white, and Li, which represents the eye, turns upward to reveal the white part, hence it is multiple white eyes. Taking the image as 'nearby profit threefold,' Yu Fan said: Changing to the third line becomes Kun, which signifies nearness; changing to the fourth line becomes Qian, which signifies benefit; changing to the fifth line becomes Shihe, which takes the image of the noon as the market, hence 'market'; Qian has three lines, hence 'threefold'—combined, it means gaining profit nearby and achieving threefold returns. Taking the image as 'eventually becoming the Zao trigram,' Yu Fan said: When Zhen is the inner trigram, it takes the image of focus; when it is the outer trigram, it takes the image of restlessness; Xun changes to the fifth line to become Shihe, and the top line changes again to become Zhen, hence when traced to its extreme, it becomes the Zao trigram. Among the eight trigrams, only Zhen and Xun trigrams indicate this kind of 'eventual transformation.'

○坎為水者，《說文》曰：「出，準也，北方之行，象眾水並流，中有微陽之氣也。」為溝瀆者，虞云：「以陽闢坤，水性流通，故為溝瀆也。」為隱伏者，虞云：「陽藏陰中，故為隱伏也。」為矯揉者，宋云：「使曲者更直為矯，直者更曲為揉，水流有曲直，故為矯揉也。」

The trigram Kan represents water. The Shuowen Jiezi says that water is the standard for levelness, belonging to the northern direction, and its character shape resembles many streams flowing together, with a single stroke in the middle representing the hidden yang energy (the original text mistakenly writes 'exit' instead of 'water'). The image of Kan is also taken as a ditch or channel. Yu Fan says that the yang line opens up the body of Kun, and since water flows smoothly without obstruction, it is called a ditch or channel. The image is also taken as concealment and concealment. Yu Fan says that the yang line is hidden between two yin lines, hence it represents concealment. The image is also taken as 'jiao rou', which Song Zhong explains as 'jiao' meaning to straighten a bend, and 'rou' meaning to bend a straight line; since water flows both in curves and straight lines, it is called 'jiao rou'.

為弓輪者，虞云：「可矯揉，故為弓輪。坎為月，月在庚為弓，在甲象輪，故為弓輪也。」案：虞據納甲為言。又坎在丁上弦，在丙下弦，故《參同契》曰：「上弦兌數八，下弦艮亦八。」《賈誼新書》曰：「古之為路輿，三十輻以象月」是也。

Taking the image of a bow and a chariot wheel, Yu Fan said: wood can be bent and shaped, so it represents a bow and a wheel. The trigram Kan takes the image of the moon. According to the method of Najia stem assignment, when the moon appears in the direction of Geng, it looks like a bow; when it moves to the direction of Jia, it looks like a wheel, hence representing a bow and a wheel. Hui Dong commented: Yu Fan's argument is based on the theory of Najia stem assignment. Additionally, when the moon reaches the direction of Ding, it is the upper half-moon, and when it reaches the direction of Bing, it is the lower half-moon. Therefore, the "Zhou Yi Cang Tong Qi" says "when the moon is in the upper half, the number of Dui is eight; when the moon is in the lower half, the number of Gen is also eight." Jia Yi's "Xin Shu" says "ancient people made chariots with thirty spokes on the wheel, to take the image of the thirty days of a month," which is exactly the same reasoning.

其於人也為加憂者，虞云：「兩陰失心為多眚，故加憂。」案：兩陰謂三初也。為心病者，虞云：「為勞而加憂，故心病。」亦以坎二折坤為心病也。為耳痛者，坎為耳為疾，故為耳痛也。為血卦者，血陰類，坎流坤，故為血卦。為赤者，《白虎通》曰：「十一月之時，陽氣始養根株黃泉之下，萬物皆赤。」故為赤也。

In terms of human beings, the imagery represents increased worry. Yu Fan said: The two yin lines of Kan lose the central yang, thus leading to many calamities, hence the worry deepens. Hui Dong explained: The two yin lines refer to the first and third lines. The imagery represents heart disease. Yu Fan said that due to labor and worry, there is increased heartache. It can also be said that the second line of Kan breaks the body of Kun, which represents the abdomen and heart, thus causing heart disease. The imagery also represents ear pain, as Kan represents the ear and disease, combining to form ear pain. The imagery also represents a blood卦, since blood is yin, and the yang of Kan flows within the yin of Kun, thus forming a blood卦. The imagery also represents red color. The White Tiger Classic says: In the eleventh month, yang energy begins to nourish the roots of grass and trees beneath the yellow earth, and all roots appear red, hence the red color.

其於馬也為美脊者，宋云：「陽在中央，美脊之象。」為極心者，荀云：「極，中也。」乾為馬，坎中爻乾也，故為極心。為下首者，乾為首，陽陷坤中，故為下首。為薄蹄者，蹄，震也；薄，迫也。陽不在初，行則迫地，故為薄蹄。為曳者，初足不正，故為曳也。

Regarding the horse, the image is of a strong and beautiful back. Song Zhong said: a yang line in the center represents the straight and beautiful spine. The image is of 'extreme heart,' Xun Shuang said 'extreme' means the center; the trigram Qian represents the horse, and the middle line of Kan is originally a yang line from Qian, so it is a horse with strong heart power. The image is of lowering the head, because Qian represents the head, and now the yang line is submerged in the yin of Kun, so the head is lowered. The image is of thin hooves, 'hoof' is represented by Zhen, 'thin' means approaching; since the yang line of Kan is not in the first position, the horse's hooves are close to the ground when walking, hence thin hooves. The image is of dragging the legs, because the first line represents the foot position which is not correct, so the movement is dragging.

其於輿也為多眚者，虞云：「眚，敗也。坤為大，坎折坤體，故為車多眚也。」為通者，坎為大川，為溝瀆，以達於川，故為通也。為月者，虞云：「坤為夜，以坎陽光坤，故為月也。」為盜者，虞云：「水行潛竊，故為盜也。」其於木也為堅多心者，虞云：「陽剛在中，故堅多心，棘屬也。」

In terms of a carriage, the image represents frequent breakdowns. Yu Fan says: "Sheng" means decay; the trigram Kun represents a large carriage (the original text also lacks the character "yu" below "da"), and the yang line of Kan breaks the body of Kun, hence the carriage often suffers damage. The image also represents smooth passage, because Kan represents a great river and also a ditch, and ditches connect to the great river, hence it signifies smoothness. The image also represents the moon, as Yu Fan explains: Kun represents night, and the yang line of Kan shines within the night of Kun, hence it represents the moon. The image also represents thieves, as Yu Fan explains: water flows secretly and moves stealthily, hence it represents theft. In terms of trees, the image represents firmness with a lot of pith, as Yu Fan explains: yang strength resides in the center, hence it is hard with much pith, belonging to the category of hawthorn trees.

○離為火者，《說文》曰：「火，毀也，南方之行，炎而上也。」為日者，荀云：「陽外光也。」為電者，鄭云：「取火明也，多明似日，暫明似電也。」為中女者，荀云：「柔在中也。」為甲冑者，虞云：「外剛故為甲。乾為首，巽繩貫甲而在首上，故為冑。」冑，兜鍪也。為戈兵者，虞云：「乾為金，離火斷乾燥而煉之，故為戈兵也。」

The hexagram Li is associated with the image of fire. The Shuowen Jiezi says that fire has the meaning of destruction, belongs to the southern direction, and its flames rise upward. It is also taken as the sun, as Xu Shuang said that the yang lines are outside and emit light. It is also taken as lightning, as Zheng Xuan said that the image comes from the brightness of fire: long-lasting brightness is like the sun, while brief brightness is like lightning. It is also taken as the middle daughter, as Xu Shuang said that the flexible line is in the central position. It is also taken as armor and helmets, as Yu Fan said: the outer part of Li is firm and the inner part is flexible, so it is armor; Qian is taken as the head, and Xun, which represents a rope, connects the armor plates and is worn on the head, so it is a helmet. "Zhou" means helmet. It is also taken as halberds and weapons, as Yu Fan said: Qian belongs to metal, and fire from Li melts and refines the metal, so it is halberds and weapons.

其於人也為大腹者，虞云：「象日常滿，如妊身婦，故為大腹。」乾為大，坤為腹也。為乾卦者，虞云：「火日熯燥物，故為乾卦。」鄭云：「乾當為乾，陽在外能乾正也。」董遇作乾，《列子》曰「木葉乾殻」，張湛讀為乾。若然，乾乾同物，故讀從之。

In terms of human form, the image is of a large belly. Yu Fan said: the trigram Li represents the sun, which is always full, similar to a pregnant woman, hence the image of a large belly; Qian represents something great, and Kun is taken as the abdomen, together forming the image of a large belly. Regarding the trigram Qian, Yu Fan said: fire and the sun can dry out all things, so Li is the trigram of dryness. Zheng Xuan said: this character should be read as "qian" in "qian shi" (dry and wet), with yang energy on the outside, capable of drying and regulating all things. Dong Yu's text also writes it as "qian," and the "Lie Zi" mentions "mu ye qian ke," which Zhang Zhan reads as "qian" in "qian shi." Thus, the "qian" in "qian jian" (strong and vigorous) and the "qian" in "qian shi" (dry and wet) are originally the same character, so we follow this reading.

為鱉為蟹為蠃為蚌為龜者，虞云：「此五者皆取外剛內柔也。」鄭云：「皆骨在外。」其於木也為折上槀者，虞云：「巽木在離中體大過死，巽蟲食心則蠧，蟲食木，故上槀。或以離火燒巽，故折槀。」案：巽蟲者，巽為風，《易本命》曰：「二九十八，八主風主蟲，故蟲八日化。」王充《論衡》曰：「夫蟲，風氣所生，倉頡知之，故凡蟲為風之字取氣於風。」故云巽蟲也。

Taking the image of turtle, crab, snail, clam, and tortoise, Yu Fan explains that these five animals all have hard shells and soft insides, which correspond to the image of Li (Fire) with a hard exterior and a soft interior. Zheng Xuan says that their bones are all on the outside. Regarding trees, the image is taken as 'broken upper part and withered'. Yu Fan explains that the wood represented by Xun (Wind) is located between Li (Fire), forming the trigram Da Guo (Great Excess), which signifies death and withering; Xun also represents insects, which eat into the heart of the tree, causing the upper part to wither. It can also be said that the fire of Li burns the wood of Xun, causing it to break and wither. Hui Dong notes: the term 'Xun as insect' is because Xun represents wind. The Da Dai Li Ji (Great Dai Rituals) says 'two multiplied by nine gives eighteen, among which eight governs wind and insects, so insects are born after eight days'. Wang Chong's Lun Heng (Discourses on the Balance) says that insects are born from the wind; Cang Jie understood this, so all characters related to insects take their breath from wind. Therefore, Xun represents insects.

○艮為山者，《周語》曰：「山，土之聚也。」坤為土，陽止坤上，故為山。為徑路者，虞云：「山中徑路。震陽在初，則為大塗；艮陽小，故為徑路。」鄭云：「田間之道曰徑路，艮為之者，取山間鹿兔之蹊。」為小石者，陸云：「剛卦之小，故為小石也。」為門闕者，虞云：「乾為門，艮陽在門外，故為門闕。」兩小山，闕之象也。

The trigram Gen (Geng) is associated with the image of a mountain. The "Zhou Yu" (Book of Zhou) states, "A mountain is formed by the accumulation of earth." The trigram Kun (Kun) is associated with earth, and a yang line resting upon the earth gives the image of a mountain. The image of a narrow path is explained by Yu Fan as referring to the small paths within the mountain; the trigram Zhen (Zhen) has a yang line in the initial position, indicating great momentum, hence representing a broad road; while Gen has a weak yang line, thus representing a narrow path. Zheng Xuan explains that a path in the fields is called a "jing lu" (narrow path), and Gen takes this image because it represents the small trails made by deer and rabbits in the mountains. The image of a small stone is explained by Lu Ji as referring to Gen being the smallest among yang trigrams, hence representing a small stone. The image of a gate, pavilion, and terrace is explained by Yu Fan as follows: Qian (Heaven) takes the image of a gate, and the yang line of Gen is outside the gate, thus representing a gate tower; two small mountains facing each other form the image of two gate towers.

為果蓏者，果，上也；蓏，二陰也。宋云：「木實謂之果，草實謂之蓏，梅李瓜瓞之屬皆出山谷也。」為閽寺者，宋云：「閽人主門，寺人主巷，艮為止，此職皆掌禁止者也。」為指者，虞云：「艮手多節，故為指。」為拘者，虞云：「指屈信制物，故為拘。」拘舊作狗，上已為狗，字之誤。

Taking the image as fruit and gourd, "fruit" refers to the upper yang line, and "gourd" refers to the two lower yin lines. Song Zhong said: what grows on trees is called fruit, and what grows on vines is called gourd. Plum, peach, melon, and small gourd are all produced in valleys. Taking the image as gatekeeper and palace attendant, Song Zhong said: the gatekeeper guards the palace gate, and the palace attendant manages the palace alley, and the trigram Gen has the meaning of stillness; these two positions both control entry and exit. Taking the image as finger, Yu Fan said Gen takes the image of a hand, as hands have many joints, hence finger. Taking the image as restraint, Yu Fan said fingers can bend and stretch, and can grasp external objects, hence restraint. The character "jugu" was originally written as "gou" in old texts, but the phrase "Gen as dog" has already appeared earlier, so this is a mistake in character form.

為鼠者，虞云：「似狗而小，在坎穴中，故為鼠。」《晉》九四是也。為黔喙之屬者，馬云：「黔喙，肉食之獸，謂豺狼之屬。黔，黑也，陽元在前。」鄭云：「取其為山獸。」其於木也為多節者，虞云：「陽剛在外，故多節，松柏之屬。」

Taking the image as a mouse, Yu Fan said: its shape resembles a dog but is small in size, hiding in the cave symbolized by Kan, hence it is called a mouse; the line statement of the ninth line in the fourth position of the "Jin" hexagram, "Jin ru shi shu," uses exactly this image. Taking the image as a black-mouthed wild animal, Ma Rong said: "Qian hui" refers to an animal that eats meat, such as jackals; "Qian" means black, and the yang line of Gen is at the front, resembling the black mouth of an animal. Zheng Xuan said that all these are animals living in the mountains. Regarding trees, taking the image as having many knots, Yu Fan said: yang strength is on the outside, so the branches and trunk have many knots, referring to pine and cypress trees.

○兌為澤者，虞云：「坎水半見，故為澤。」為少女者，虞云：「坤三索位在末，故少也。」為巫者，乾為神，兌為通，與神通氣，女故為巫。案：山澤通氣，故兌為通也。為口舌者，虞云：「兌得震聲，故為口舌。」為毀折者，虞云：「二折震足，故為毀折。」為附決者，虞云：「乾體末圜，故附決。」則果蓏之屬也。

The hexagram Dui is interpreted as a marsh. Yu Fan said that the water of Kan is only partially visible, accumulating without flowing, thus forming a marsh. Dui is also interpreted as a young maiden. Yu Fan said that Dui is the third attainment of Kun, being the last in position, hence the youngest daughter. Dui is also interpreted as a shaman or priestess, because Qian represents a deity, and Dui has the meaning of communication, enabling connection with spirits, and being female, it becomes a shaman. Hui Dong remarked: The "Sayings of the Guiguzi" states "mountains and marshes communicate with each other," so Dui is interpreted as communication. Dui is also interpreted as speech or words. Yu Fan said that Dui receives the sound of Zhen, hence it is associated with speech. Dui is also interpreted as destruction or breaking. Yu Fan said that the second line of Dui breaks the foot represented by Zhen, hence it signifies destruction. Dui is also interpreted as attachment followed by rupture. Yu Fan said that the body of Qian remains round at the end, and fruits cling to the branch before falling off, hence it signifies attachment followed by rupture; this also belongs to the category of fruits and seeds.

其於地也為剛滷者，虞云：「乾二陽在下，故剛；澤水潤下，故咸。」為妾者，虞云：「三少女位賤，故為妾。」為羔者，虞云：「羔，女使，皆取位賤，故為羔。」舊讀羔為羊，非也。鄭本作陽，云：「此陽讀為養，無家女行賃炊，今時有之，賤於妾也。」

In terms of land, the image is that of hard salt-alkali land. Yu Fan said: The two yao of Qian are at the bottom, so the soil is hard; the water of泽 flows downward, hence the salty taste. Taking the image as a maid servant, Yu Fan said: Dui represents the third daughter, who is of low status, hence the image of a servant. Taking the image as 'gao', Yu Fan said 'gao' refers to a woman used for service, which conveys the same meaning of low status as a servant. The old text reads 'gao' as 'yang', which is incorrect. Zheng Xuan's text writes it as 'yang', and he said this 'yang' should be read as 'yang' meaning 'nourish', referring to a woman without a home who is employed to cook for others. Such people still existed at that time, and their status was even lower than that of a servant.

○以上八卦取象，猶未備，故又取九家及虞氏以該《易》之象焉。九家所載乃《說卦》之逸象。乾六爻稱六龍，故為龍；其動也直，故為直。黃帝堯舜垂衣裳而天下治，蓋取諸乾坤，上曰衣，下曰裳，故乾為衣，坤為裳。震為言，謂乾初也。

The images represented by the eight trigrams are not yet complete, so the nine schools of the Book of Changes and Yu Fan's interpretation are adopted to encompass all the images of the Zhou Changes. The images recorded by the nine schools correspond to the lost images in the "Commentary on the Hexagrams." The six lines of the trigram Qian are called "six dragons," so Qian is taken as the image of a dragon. Since Qian's movement is straight and unimpeded, it is taken as the image of straightness. The Great Treatise says that the Yellow Emperor, Yao, and Shun governed the world by wearing robes without exerting force, which is probably taken as the image of the trigrams Qian and Kun. The trigram Zhen is taken as the image of speech, referring to the first line of Qian, where yang moves and produces sound.

陰陽之義闢諸雌雄，牝以合牡，猶坤以配乾，故坤為牝，經「利牝馬之貞」是其義也。坤先迷，故為迷。上已為枋，傳寫訛為柄，故重出方也。六四「括囊」，故為囊。天玄而地黃，故為黃。莊二十一年《春秋傳》曰：「庭實旅百，奉之以玉帛，天地之美具焉。」杜預注云：「乾為玉，坤為帛。」是為帛也。酒主陽，漿主陰，坤陰，故為漿。

The principle of yin and yang can be illustrated by the analogy of male and female: male and female complement each other, just as Qian and Kun complement each other. Therefore, Kun is symbolized as female. The Hexagram Statement of the Qian卦 says "favoring the constancy of a female horse," which reflects this meaning. The Hexagram Statement of the Qian卦 also says "those who go ahead are lost, but those who follow eventually find the master," so Kun is symbolized as being lost. In the previous text, the word "柄" in "Kun as handle" should originally be "枋," but it was mistakenly copied as "柄" during transmission. Therefore, the lost image also includes "方." The Line Statement of the fourth line of the Qian卦 says "binding the bag," so it is symbolized as a bag. Since "heaven is dark blue and earth is yellow," Kun is symbolized as yellow. The "Zuo Zhuan" records that in the twentieth year of Duke Zhuang's reign, there were over a hundred items displayed in the courtyard, including jade and silk, with all the beautiful things from heaven and earth present. Du Yu's annotation says that Qian is symbolized as jade and Kun as silk. This is the origin of Kun being symbolized as silk. Wine belongs to yang, while soup belongs to yin, and since Kun is yin, it is symbolized as soup.

帝出乎震，今之王，古之帝，故震為王。鵠，聲之遠聞者，故為鵠。《考工記》曰：「凡冒鼓必於啟蟄之日。」鄭彼注云：「蟄蟲好聞雷聲而動，所以取象。」《太玄》云：「三八為木，為東方，為春，為鼓。」注云：「如雷聲也。」震為雷，故為鼓。《大過》體巽，九二「枯楊生梯」，巽為木，故為楊。巽為風，鸛，水鳥知風雨者，故為鸛。

The "Say on the Hexagrams" states, "The Emperor comes forth from Zhen." Today's so-called king is the ancient Emperor, so Zhen is taken as the image of the king. The call of the swan carries very far, and the sound of Zhen is like thunder, so it is taken as the image of the swan. The "Record of the Workshops" says: whenever covering drums, one must choose the day of the Awakening of Insects. Zheng Xuan's commentary says: insects that are hibernating like to hear thunder and become active, and covering drums takes this image. Yang Xiong's "Tai Xuan" says: the numbers three and eight represent wood, the east, spring, and drums; the commentary explains that the sound of drums is like thunder. Since Zhen represents thunder, it is taken as the image of drums. The "Great Excess Hexagram" has its lower trigram as Xun. The second line statement says, "A withered willow produces new shoots." Xun is taken as the image of wood, so Xun is taken as the image of the willow. Xun also represents wind, and the stork is a water bird that can foresee wind and rain, so Xun is taken as the image of the stork.

坎十一月律中黃鍾，黃鍾為宮，為聲調之始，故坎為宮。《釋言》曰：「坎，律銓也。」樊光注云：「坎卦水，水性平，律亦平，銓亦平也。」六律為萬事根本，黃鍾又為六律之本，故為律。為可者，可，河字磨滅之餘，又石鼓文河作可，蓋古文也。坎為大川，故為河。

The trigram Kan corresponds to the eleventh month and is paired with the pitch pipe Huangzhong. Huangzhong belongs to the palace tone, which is the beginning of the five tones system, so Kan is symbolized as the palace tone. The "Er Ya · Xiyán" says: "Kan means the pitch pipe, and also means the balance." Fan Guang's commentary says: "The trigram Kan belongs to water, and water seeks balance; the pitch pipe seeks balance, and the balance also seeks balance." The six pitch pipes are the foundation of all things, and Huangzhong is the foundation of the six pitch pipes, so Kan is symbolized as the pitch pipe. As for being symbolized as "ke," "ke" is the remaining part of the character "he" after wear and tear; furthermore, in the Stone Drum Script, "he" is written as "ke," which is probably an ancient writing style. Since Kan is symbolized as a great river, it is also symbolized as "he."

為楝未詳，或云當為棟，《大過》「棟橈」謂坎也。案虞氏注《大過》以巽木為棟，疑不能明也。為叢棘者，坎於木為堅多心，故為叢棘。坎上六「示于叢棘」是也。坎為鬼，《說文》曰：「狐者鬼所乘。」故為狐。子夏曰：「坎為小狐。」干寶亦云為狐也。疾藜棘類，《困》六三「據于蒺藜」，虞氏亦云坎也。

Taking the image as "lián," the meaning is unclear. Some people suggest it should be "dòng." The phrase "dòng ráo" in the Great Exceeding hexagram refers to the Kan. Hui Dong remarked: Yu Fan's interpretation of the Great Exceeding hexagram takes Xun wood as the beam, but this point is doubtful and unclear. Taking the image as a thicket of brambles, because Kan, in terms of trees, represents a strong, multi-hearted wood, thus it is a thicket of brambles; the line statement of the top sixth line of the Kan hexagram, "placed among brambles," exactly matches this image. Kan also takes the image of a ghost. The "Shuo Wen" says "foxes are ridden by ghosts," so it takes the image of a fox. Zi Xia said Kan represents a small fox, and Gan Bao also said Kan represents a fox. Jizi belongs to the category of brambles. The line statement of the third line of the困 hexagram, "resting upon jizi," Yu Fan also interpreted this as the image of Kan.

《蒙》初六曰「用說桎梏」，虞注云：「坎為穿木，震足艮手，互與坎連，故為桎梏。」昭四年《春秋傳》曰：「純離為牛。」坤為牝，坤二五之乾成離，故為牝牛。艮為鼻者，管寧曰：「鼻者，艮天中之山。」裴松之案：「相書謂鼻之所在為天中，鼻有山象，故曰天中之山。」《噬嗑》六二「噬膚滅鼻」，鼻謂艮也。

The line statement of the first line of the "Mont" hexagram says "use words to bind the fetters." Yu Fan's commentary explains that the Kan trigram represents a piece of wood that has been carved, and the Zhen trigram represents the foot, while the Gen trigram represents the hand. The interacting trigrams connect with Kan, so the foot and hand are both bound by wooden restraints, hence the fetters. The "Zuo Zhuan" states that the hexagram of pure Li represents an ox. The Kun trigram takes the image of the female, and the second and fifth lines of Kun combine with Qian to form Li, so Li takes the image of a female ox. The Gen trigram takes the image of the nose. Guan Ning says: the nose is the "mountain in the sky" that Gen represents. Pei Songzhi's commentary says: in face reading, the area where the nose is located is called "the sky center," and when the nose is prominent, it has the shape of a mountain, hence called "the mountain in the sky." The line statement of the second line of the "Shi He" hexagram says "bite the flesh and destroy the nose," and that nose is precisely the image represented by Gen.

為虎者，艮無虎象，虎當為膚字之誤也，虞氏亦云艮為膚也。為狐者，《未濟》卦辭曰：「小狐訖濟。」虞注云：「否艮為狐。」僖十四年《春秋傳》曰：「其卦遇《蠱》，曰獲其雄狐。」《蠱》上體艮為狐也。坎為狐，取其形之隱也；艮為狐，取其喙之黔也。兌為常者，九家注云：「常，西方之神也。」輔頰者，兌上也，《咸》上曰「咸其輔頰舌」，故為輔頰也。以上逸象凡三十一，訛一羨一，實三十也。

Taking the image as a tiger, but the mountain (Geng) does not have the image of a tiger. "Tiger" should be a mistake for "skin," as Yu Fan also said that the mountain takes the image of skin. Taking the image as a fox, the "Minor Unrest" hexagram statement says "a small fox almost crossing the river," and Yu Fan's commentary says that in the "Opposition" hexagram, the mountain takes the image of a fox. The "Zuo Zhuan" records that in the fourteenth year of Duke Xi's reign, the divination resulted in the "Gǔ" hexagram, and the line statement says "obtaining its male fox." Since the upper part of the "Gǔ" hexagram is the mountain, the mountain is taken as a fox. The water (Kan) takes the image of a fox because it is hidden; the mountain takes the image of a fox because its mouth is black. The metal (Dui) takes the image of "constant," as the nine annotations say: "constant" is the god of the west. Taking the image as the cheek, it refers to the top line of Dui. The line statement of the "Xian" hexagram's top line says "touching its cheek and tongue," so it is the cheek. The thirty-one extraordinary images from the nine schools include one incorrect character and one repetition, making a total of thirty.

○虞氏傳其家五世孟氏之學，八卦逸象十倍於九家。如乾逸象六十一：為王，為神，為人，為聖人，為賢人，為君子，為善人，為武人，為行人，為物，為敬，為威，為嚴，為道，為德，為信，為善，為良，為愛，為忿，為生，為慶，為祥，為嘉，為福，為祿，為積善，為介福，為先，為始，為知，為大，為盈，為肥，為好，為施，為利，為清，為治，為高，為宗，為甲，為舊，為久，為古，為畏，為大明，為晝，為遠，為郊，為野，為門，為大謀，為道門，為百，為歲，為朱，為頂，為圭，為蓍。

Yu Fan's family tradition passed down the school of Meng Xi for five generations, and the extraordinary images he used in the Eight Trigrams were ten times more than those in the Nine Schools of the Book of Changes. Just for the trigram Qian, there were sixty-one such extraordinary images: king, god, person, sage, virtuous person, gentleman, good person, warrior, traveler, thing, respect, authority, solemnity, Dao, virtue, sincerity, goodness, kindness, anger, life, joy, auspicious signs, beauty, happiness, blessing, merit, accumulation of good deeds, great blessing, beginning, origin, wisdom, greatness, fullness, richness, beauty, giving, benefit, clarity, governance, height, chief, Jia, old, long, ancient, reverence, great brightness, daylight, far, near suburbs, wilderness, gate, great strategy, path of Dao, hundred, year, vermilion, head, jade bi, and yarrow stalks. These items either drew from the dignity of Qian, or its strength and vigor, or its brightness and longevity, all derived from the virtue of Qian. The Nine Schools only added four items, but Yu's family tradition was so rich, showing that Han scholars interpreted the Book of Changes always based on images.

坤象八十一：為妣，為民，為刑人，為小人，為鬼，為尸，為形，為自，為我，為躬，為身，為拇，為至，為安，為康，為富，為財，為積，為重，為厚，為基，為致，為用，為包，為寡，為徐，為營，為下，為裕，為虛，為書，為永，為邇，為近，為思，為默，為惡，為禮，為義，為事，為類，為閉，為密，為恥，為欲，為過，為丑，為惡，為怨，為害，為終，為喪，為死，為殺，為亂，為喪期，為積惡，為冥，為晦，為夜，為暑，為乙，為年，為十年，為盍，為戶，為闔戶，為庶政，為大業，為土，為田，為邑，為國，為邦，為大邦，為鬼方，為器，為缶，為輻，為虎，為黃牛。

The symbolic associations of the Trigram坤 (Kun) include eighty-one items: a deceased mother, common people, those who are punished, small people, ghosts, corpses, body, self, body, finger, arrival, safety, health, wealth, accumulation, weight, thickness, foundation, attracting, using, containing, fewness, slowness, managing, lower position, abundance, emptiness, documents, long, near, close, thinking, silence, dislike, propriety, righteousness, affairs, kind, closure, secrecy, shame, desire, mistake, ugliness, evil, resentment, harm, end, loss, death, killing, disorder, mourning period, accumulation of evil, darkness, obscurity, night, heat, the Heavenly Stem Yi, year, ten years, all, gate, closing the door, public affairs, great undertaking, earth, field, town, country, state, great state, the land of ghosts, vessel, earthenware jar, wheel spokes, tiger, yellow ox. This long list of associations either derives from the softness and humility of坤, or from its concealment and closure, or from its darkness and completion, or from the fact that坤 represents earth and thus extends to fields, towns, countries, and states. Although the names are numerous, they all fall within the scope of the virtues of坤.

震象四十九：為帝，為主，為諸侯，為人，為行人，為士，為兄，為夫，為元夫，為行，為徵，為出，為逐，為作，為興，為奔，為奔走，為驚衛，為百，為言，為講，為議，為問，為語，為告，為響，為音，為應，為交，為懲，為後，為世，為從，為守，為左，為生，為緩，為寛仁，為樂，為笑，為大笑，為陵，為祭，為鬯，為草莽，為百榖，為麋鹿，為筐，為趾。

The extraordinary images associated with the trigram Zhen (Thunder) total forty-nine: Emperor, ruler, princes, people, travelers, scholars, elder brother, husband, chief husband, movement, military campaigns, going out, pursuit, commencement, rising, running, rushing, startling and guarding, hundred, speech, discussion, deliberation, inquiry, speech, echo, sound, response, interaction, punishment, later, world, attendant, guarding, left, birth, mildness, leniency, joy, laughter, loud laughter, hills, worship, fragrant wine, wild grass, all grains, deer, bamboo basket, toe. These entries are generally derived from the three aspects of Zhen: thunder causes movement and is associated with going out, hence entries like movement, military campaigns, and rushing; thunder sounds from the mouth, hence entries like speech, sound, and laughter; and Zhen, being associated with spring, is linked to growth, hence entries like wild grass and all grains.

坎象四十七：為雲，為元云，為大川，為志，為謀，為惕，為疑，為恤，為逖，為悔，為涕洟，為疾，為災，為破，為罪，為悖，為欲，為淫，為獄，為暴，為毒，為虛，為瀆，為孚，為平，為則，為經，為法，為藂，為聚，為習，為美，為後，為入，為納，為臀，為腰，為膏，為陰夜，為歲，為三歲，為酒，為鬼，為校，為穿木，為弧，為弓彈。

The trigram Kan has 47 symbolic associations: clouds, great clouds, great rivers, mind, plans, vigilance, doubt, sorrow, compassion, distance, regret, tears, illness, calamity, ruin, guilt, disorder, desire, lust, imprisonment, violence, poison, emptiness, ditches, sincerity, fairness, standards, regularity, laws, clusters, gatherings, habits, beauty, later, entering, receiving, buttocks, waist, fat, darkness, years, three years, wine, ghosts, shackles, wooden beams, bows and arrows. Among these, "sorrow," "doubt," "illness," "calamity," and "imprisonment" relate to the dangerous nature of Kan. "Sincerity," "fairness," "rules," "regularity," and "laws" reflect the evenness of water. "Clouds," "great rivers," "wine," and "fat" represent the fundamental nature of water.

艮象三十七：為弟，為小子，為賢人，為童，為童僕，為官，為友，為道，為時，為小狐，為狼，為碩，為碩果，為慎，為順，為待，為執，為厚，為求，為篤實，為穴居，為城，為宮，為庭，為廬，為牖，為居，為舍，為宗廟，為社稷，為星，為斗，為沫，為肱，為背，為尾，為皮。

The 37 extraordinary images of Gen (Mountain) are: younger brother, young boy, virtuous person, child, child servant, official, friend, path, time, small fox, wolf, large size, large fruit, cautiousness, obedience, waiting, holding on, thickness, seeking, sincerity, cave-dweller, city, palace, courtyard, hut, window, dwelling, residence, ancestral temple, state altar, star, Big Dipper, foam, arm, back, tail, skin. Among these, younger brother, young boy, and child servant correspond to Gen as the Young Male; cautiousness, waiting, holding on, and sincerity correspond to Gen's stillness. City, palace, courtyard, hut, and ancestral temple correspond to Gen as gate and threshold, and as the image of a mountain that stops.

巽象二十：為命，為誥，為號，為隨，為處，為利，為商，為同，為歸，為交，為白茅，為草莽，為草木，為薪，為帛，為墉，為床，為桑，為虵，為魚。離象十九：為黃，為見，為飛，為明，為光，為甲，為孕，為戎，為刀，為斧，為資斧，為矢，為黃矢，為罔，為鸖，為鳥，為飛鳥，為甕，為瓶。兌象九：為友，為朋，為刑，為刑人，為小，為密，為見，為右，為少知。以上逸象共三百二十三，義備疏中，不復訓也。

The extraordinary images of Xun include twenty: command, decree, proclamation, following, dwelling, benefit, merchants, unity, return, meeting, white reed, grassland, grass and trees, firewood, silk, city walls, bed, mulberry tree, snake, and fish. The first half derives from Xun as wind, with wind spreading and commands following, while the second half comes from Xun as wood, as rope, and as entering. The extraordinary images of Li include nineteen: yellow, appearance, flying, brightness, light, armor, pregnancy, weapons, knife, axe, money, arrow, yellow arrow, net, crane, bird, flying bird, jar, and bottle. These mostly come from Li's brightness and its outer hardness and inner softness. The extraordinary images of Dui include nine: friend, companion, punishment, the punished, small, secret, seeing, right, and little knowledge. These mostly come from Dui as a young woman, as mouth and speech, and as breaking. In total, Yu Fan used three hundred and twenty-three extraordinary images. The meanings of each are fully explained in the previous commentary, so they are not explained again here.

《易·上經》曰：「乾，元亨利貞。」述曰：元，始也，乾初為道本，故曰元。六爻發揮，旁通於坤，故亨。利貞者，六爻皆正，成既濟定也。《彖傳》曰：「大哉乾元，萬物資始，乃統天。」述云：資，取；統，本也。大衍之數五十，其用四十有九，其一元也，故六十四卦萬一千五百二十筴皆取始於乾元。筴取始於乾，猶萬物之生本乎天。

The Zhou Changes (I Ching) Upper Classic, the Qian Hexagram, states: "Qian, Yuan, Heng, Li, Zhen." Hui Dong explains: "Yuan" means beginning. The first line of the Qian Hexagram is the fundamental principle of all things, hence it is called "Yuan." The six lines follow in sequence, interacting with the Kun Hexagram, thus achieving "Heng." The term "Li Zhen" refers to each of the six lines returning to their proper positions, forming the completed state of the Ji Ji Hexagram. The Qian Hexagram's Commentary on the Judgment says: "How great is the Yuan of Qian! All things rely on it for their beginning, and it governs the entire heavenly way." Hui Dong explains: "Zi" means to take, and "tong" means fundamental. The great derivation number is fifty, but only forty-nine are actually used, with the extra one being "Yuan." Therefore, the total of 11,520 strategies across the sixty-four hexagrams all originate from the beginning of Qian Yuan. The divination rods begin with Qian, just as the growth of all things begins with heaven.

又曰：「至哉坤元，萬物資生，乃順承天。」述云：乾坤相併俱生，合於一元，故萬一千五百二十筴皆受始於乾，由坤而生也。天地既分，陽升陰降，坤為順，故順承天。

The Commentary on the Judgment of the Hexagram of Earth says: "The beginning of the Earthly Principle is ultimate; all things depend on it for their birth and sustenance, and it follows in obedience to uphold the Heaven." Hui Dong explains that the Trigrams of Heaven and Earth arise together and are unified under the principle of "origin" (yuan). Therefore, the total of 11,520 lines begins with Heaven and is then generated by Earth. After the division of Heaven and Earth, the yang energy rises and the yin energy descends. The virtue of Earth is to be obedient, hence it is said to follow and uphold Heaven.

《文言》曰：「元者善之長也。」述云：始息於子，故曰善之長。外傳曰：「震雷長也，故曰元。」《尚書·召誥》曰：「其維王位在德元。」

The Wenyan of the Qian Hexagram says: "Yuan is the first of all good qualities." Hui Dong explains that yang energy begins to grow from the Zi month, so it is called "the leader of good qualities." The Guoyu says: Zhen represents thunder, and thunder is the leader of all things, hence it is called "Yuan." The Shangshu Zhao-gao says: "Only the king holds the first position in virtue."

《公羊》：「元年春王正月。」「元年者何？君之始年也。」何休注云：「變一為元。元者氣也，無形以起，有形以分，造起天地，天地之始也。」疏云：《春秋說》云：「元者，端也，氣泉。」注云：「元為氣之始，如水之有泉。泉，流之原。無形以起，有形以分，窺之不見，聽之不聞。」宋氏云：「無形以起，在天成象；有形以分，在地成形也。」疏又云：《春秋說》云：「王不上奉天文以立號則道術無原，故先陳春後言王；天不深正其元則不能成其化，故先起元然後陳春矣。是以推元在春上，春在王上矣。」《文選》注引《元命苞》曰：「元年者何？元宜為一，謂之元何？曰君之始年也。」

The Spring and Autumn Annals: Gongyang Commentary states that the classic text says "In the first year of spring, the king's month is correct." The commentary asks, "What is the first year?" and answers, "It is the first year of the king's enthronement." He Xiu's annotation says: the character "one" is changed to "yuan"; yuan is qi, which is formless yet gives rise to all things, and when things take form, it distinguishes them, creating heaven and earth, and is the beginning of heaven and earth. Xu Yan's commentary says: The Spring and Autumn Doctrine explains that "yuan is the beginning and the source of qi." Its annotation says: yuan is the beginning of qi, like water having a spring source; the spring is the source of the water flow. It arises without form, and distinguishes things once they take form. It cannot be seen, nor can it be heard. Song Jun says: "Arising without form" becomes the celestial phenomena in the heavens, and "distinguishing with form" becomes the physical forms on the earth. The commentary also says: The Spring and Autumn Doctrine explains that if the king does not follow the heavenly phenomena to establish a title, the way of governance will have no origin. Therefore, the classic text first writes "spring" and then "king"; if heaven does not properly establish its yuan, it cannot achieve the transformation and nurturing of things. Therefore, it first mentions "yuan" and then "spring." Thus, the order is yuan above spring, and spring above king. The annotation in Wen Xuan cites the Spring and Autumn Yuan Ming Bao, saying: "What is the first year? Yuan should originally be written as 'one,' so why is it called yuan? Answer: It is the first year of the king's enthronement."

「公何以不言即位？」何休注云：「即位者，一國之始，政莫大於正始，故《春秋》以元之氣正天之端，《春秋》以下皆《元命苞》文。以天之端正王之政，以王之政正諸侯之即位，以諸侯之即位正竟內之治。諸侯不上奉王之政則不得即位，故先言正月而後言即位。政不由王出則不得為政，故先言王而後言正月也。王者不承天以制號令則無法，故先言春而後言王。天不深正其元則不能成其化，故先言元而後言春。五者同日並見，相須成體，乃天人之大本，萬物之所繫，不可不察也。」疏云：元年春者天之本，王正月公即位者人之本，故曰天人之大本也。

The Gu Yang Zhuan asks: "Why is the word 'ascend the throne' not written for Yin Gong?" He Xiushou's commentary says: Ascending the throne marks the beginning of a state, and there is no greater matter in governance than establishing a proper beginning. Therefore, the Spring and Autumn Annals use the vital energy of the primordial to correct the heavenly order, as stated in the original text of the Spring and Autumn Yuan Meng Bao. Then it uses the heavenly order to correct the king's decrees, the king's decrees to correct the诸侯' ascensions, and the诸侯' ascensions to correct the governance within the state. The诸侯 cannot ascend the throne without following the king's decrees, so the classic first writes "first month" and then "ascend the throne"; decrees not issued by the king cannot be considered decrees, so it first writes "king" and then "first month"; the king, without following the heavenly will to issue decrees, has no law, so it first writes "spring" and then "king"; heaven, without establishing its primordial essence deeply, cannot accomplish its nurturing, so it first writes "primordial" and then "spring." These five elements appear together in one passage, relying on each other to form a whole, which is the great fundamental of heaven and humanity, the place where all things depend. Xu Yan's commentary says: "The first year, spring" is the fundamental of heaven, and "the king's first month, the duke's ascension" is the fundamental of humanity, hence it is called the great fundamental of heaven and humanity.

《呂氏春秋·名類》曰：黃帝曰：「芒芒昧昧，因天之威，一作道。與元同氣。」芒芒昧昧，廣大之貌。天之威，無不敬也。非同氣不協，故曰「同氣賢於同義，同義賢於同力，同力賢於同居，同居賢於同名」。帝者同氣，同元氣也；王者同義，同仁義也；霸者同力，同武力也；勤者同居則薄矣，同居於世；亡者同名，同名則觕矣，同名不仁不義。觕，惡也。「其智彌觕者其所同彌觕，其智彌精者其所同彌精。」精，微妙也。「故凡用意不可不精。夫精，五帝三王之所以成也。」

The *Lüshi Chunqiu* *Minglei* records the Yellow Emperor's words: "Vast and remote, relying on the power of Heaven, sharing the same breath as the primordial energy." ("Power" is sometimes read as "Dao.") "Mangmang meimei" describes boundless vastness; "the power of Heaven" refers to reverence for Heaven. Without the same breath, there can be no harmony, so it is said that sharing the same breath surpasses sharing the same meaning, sharing the same meaning surpasses sharing the same strength, sharing the same strength surpasses sharing the same dwelling, and sharing the same dwelling surpasses sharing the same name. The level of the Emperor is sharing the same breath, meaning the same as the primordial energy; the level of the King is sharing the same meaning, meaning the same as benevolence and righteousness; the level of the Hegemon is sharing the same strength, meaning the same as military power; a ruler who only shares the same dwelling for a single generation is shallow; a fallen kingdom ruler only shares the same name, which is crude. "Cuo" means coarse and evil. The original text continues: the more crude the wisdom, the coarser the shared quality; the more refined the wisdom, the more refined the shared quality. "Jing" means subtle. Therefore, all efforts must not be crude; this "jing" is the key to the success of the Five Emperors and Three Kings.

又《名類》曰：「元者吉之始也。」案：此與「幾者動之微，吉之先見者也」同義。《易通卦驗》曰：「天皇之先與乾曜合元。」

The "Lüshi Chunqiu · Minglei" also says: "The beginning is the start of auspiciousness." Hui Dong comments: This is the same as what the "Great Treatise" says, "The initial movement is the subtle beginning of action, and is the sign of auspiciousness appearing first." The "Yi Wei Tong Gua Xian" says: In the era before the Heavenly Emperor, the time period coincided with the day of the sun, which corresponds to the Qian hexagram's governing day.

《莊子·大宗師》曰：「伏戲得之，以襲氣母。」司馬彪云：「襲，入也。氣母，元氣之母也。」崔譔云：「取元氣之本。」《通典》：魏侍中繆襲議曰：「元者一也，首也，氣之初也。是以周文演《易》以冠四德，仲尼作《春秋》以統三正。」

The Zhuangzi · Da Zong Shi says: "Fu Xi attained the Dao and used it to enter the source of primordial qi." Sima Biao's commentary says: "Xí" means entering, and "qi mu" refers to the origin of primordial qi. Cui Zuan's commentary says: this refers to taking the fundamental of primordial qi. The Tong Dian records the memorial submitted by Miao Xi, a court attendant of the Wei state, saying: "Yuan" is one, is the beginning, is the initial stage of qi; therefore King Wen of the Zhou dynasty compiled the Zhou Yi, placing "yuan" first among the four virtues of yuan, heng, li, and zhen; Confucius composed the Spring and Autumn Annals, using "yuan" to encompass the correct principles of the Xia, Shang, and Zhou dynasties.

《春秋命曆序》曰：「元氣正則天地八卦孳也。」《文選》注一。《元命包》曰：「水者五行始焉，元氣之所湊液也。」同上。《說題辭》曰：「元清氣以為天，渾沌無形體。」宋均注云：「言元氣之初如此也，渾沌未分也。」言氣在《易》為元，在《老》為道，義不殊也。《文選》注卅四。

The "Chunqiu Mingli Xu" says: When the primordial qi is upright and orderly, heaven and earth and the eight trigrams arise accordingly (see "Wenxuan" annotation, volume one). The "Chunqiu Yuanming Bao" says: Water is the beginning of the five phases, a liquid formed by the condensation of primordial qi (same source). The "Chunqiu Shetici" says: The clear part of primordial qi rises to form heaven, while the chaotic part remains formless. Song Jun's annotation says: This describes the initial state of primordial qi, when chaos had not yet been differentiated. Clearly, all these texts are talking about "qi," which is called "yuan" in the "Zhouyi" and "dao" in the "Laozi," with no difference in meaning (see "Wenxuan" annotation, volume thirty-four).

《說文》「無」字下云：「奇字無通於元者。」案：奇字，衛宏所撰古文奇字也。《老子·道經》曰：「道可道，非常道。」河上公注云：「夫道者，一元之至理。有經術政教之道，有自然長生之道。常道當以無為養神，無事安民，含光藏曜，滅跡匿端，不可稱道。」

The "Sayu Xiezi" (Shuo Wen Jie Zi) says under the character "wu" (nothing): the "wu" written in the ancient script is equivalent to "yuan" (origin). Hui Dong comments: the so-called "qi zi" (strange characters) refers to the ancient script "qi zi" compiled by Wei Hong. The "Dao Jing" (Classic of the Way and Virtue) says: "The Way that can be spoken of is not the eternal Way." He Shanggong's commentary says: the so-called "Dao" is the highest principle of the origin; in the world there is the "Dao" referring to the doctrines of classics, politics and religion, and also the "Dao" referring to the natural growth and longevity. The constant Dao should cultivate the spirit by means of "wu wei" (non-action) and stabilize the people by means of "wu shi" (non-interference). It should conceal brilliance, hide radiance, eliminate traces, and conceal the beginning. It is something that cannot be expressed in words.

董子《繁露》曰：「惟聖人能屬萬物於一而繫之元也，故不及本所從來而承之，不能遂其功。是以《春秋》變一謂之元。元猶原也，其義以隨天地終始也。」《繫上》曰：「原始反終。」「故人惟有終始也，而生死必應四時之變。原始反終，故知死生之說。」說，舍也。「故元者為萬物之本而人之元在焉。」

Dong Zhongshu in "Chunqiu Fanlu" says: Only the sage can unify all things under "one" and associate it with "yuan." Therefore, without tracing back to the original source of things to accept them, one cannot achieve their function; thus, the "Chunqiu" changes the "one" of "a year" into "yuan." "Yuan" is like "yuan" (origin), taking the meaning of following the beginning and end of heaven and earth. Hui Dong here cites the phrase "yuan ci fan zhong" from "Xici Shang" as confirmation. "Fanlu" continues to say: Therefore, if a person has both beginning and end, death and life must certainly correspond with the changes of the four seasons; by tracing back to the origin and returning to the end, one understands the principle of life and death. "Shuo" here means "she." "Fanlu" also says: Therefore, "yuan" is the root of all things, and the "yuan" of a person is also included within it.

《禮統》曰：「天地者，元氣之所生，萬物之祖。」後漢書班固傳注及莊子釋文。元即太極，太極生兩儀，故云天地者元氣之所生。《三統曆》曰：「太極元氣，函三為一。」極，中也；元，始也。又曰：「陰陽合德，氣鍾於子，化生萬物者也。」又曰：「元典曆始曰元。」傳曰：「元，善之長也。」「共養三德為善。」孟康注云：「謂三統之微氣也，當施育萬物，故謂之德。」又曰：「元，體之長也，合三體而為之原，故曰元。於春三月，每月書王，元之三統也。三統合於一元，故因元而九，三之以為法。」又曰：「經元一以統始，易太極之首也。」

The Li Tong says: Heaven and Earth are generated by the original qi, and they are the ancestors of all things (see the annotations to the Ban Gu biography in the Hou Han Shu and the Xiang Zi Shi Wen). Hui Dong comments: Yuan is the Taiji, and the Taiji produces the two principles, so Heaven and Earth are generated by the original qi. The San Tong Li recorded in the Han Shu's Lu Li Zhi says: "The Taiji original qi includes three and becomes one." "Ji" means the center, and "Yuan" means the beginning. It also says that the union of the virtues of yin and yang causes the qi to condense at the Zi position, thus generating all things. It also says that the Yuan Dian Li takes "Yuan" as the beginning. The transmitted text says: Yuan is the beginning of all good things; the common cultivation of the three virtues is called good. Meng Kang's annotation says: This refers to the subtle qi of the three unifications, which should be used to nurture all things, so it is called virtue. It also says: Yuan is the beginning of the form, combining the three forms as their origin, so it is called Yuan. In one year, the three months of spring each have the character "Wang" written, which is the three unifications governed by Yuan. The three unifications are combined into one Yuan, so according to Yuan, the number nine is used, and then multiplied by three to form the method of calculation. It also says: Holding Yuan and one to govern the beginning, this is exactly the meaning of the Zhou Yi taking Taiji as the beginning of all things.

何休《公羊》成八年注云：「王者，號也。德合元者稱皇。」孔子曰：「皇象元，逍遙術，無文字，德明諡。」「德合天者稱帝，河洛受瑞可放。仁義合者稱王，符瑞應，天下歸往。」疏云：謂元氣是總三氣之名，三氣謂天地人。《三統曆》曰：「太極，元氣，函三為一。」三氣謂酉戌亥。是故其德與之相合者謂之皇。皇者，美大之名。「孔子曰」至「明諡」，皆《春秋說》文。

He Xiu's commentary on the eighth year of Duke Gong in the "Gongyang Zhuan" says: "Wang" is a title. Those whose virtue harmonizes with the original principle are called "Huang." Confucius said: "Huang" takes its image from the original principle; its way is to act freely and spontaneously, without the teaching of written words. When virtue is evident, it is used as a posthumous title. Those whose virtue harmonizes with heaven are called "Di." The Yellow River Chart and the Luo Writing descend as auspicious signs, and one can follow them. Those who harmonize with benevolence and righteousness are called "Wang," with signs responding in harmony and the world submitting. Xu Yan's "Shu" says: the term "original qi" is a general term for the three qi, which refer to heaven, earth, and humanity. The "San Tong Li" says, "The Taiji original qi includes the three and unifies them into one," and these three qi are also associated with You, Xu, and Hai. Therefore, those whose virtue harmonizes with the original qi are called "Huang," and "Huang" is a title of great virtue. The passage from "Confucius said" to "establish a posthumous title" are the original words from the "Chunqiu Shuo."

宋氏云：宋均注。言皇之德象合元矣。逍遙猶勤動行其德術，未有文字之教，其德盛明者為其諡矣。天者，二儀分散以後之稱，子仲，故其德與之相合者謂之帝。帝者，諦也，言審諦如天矣。當爾之時，河出圖，洛出書，可以受而行之，則施於天下，故曰「河洛受瑞可放」耳。二儀既分，人乃生焉。人之行也，正直為本，正直即中行。行合於仁義者謂之王，行合人道者，符瑞應之而為天下所歸往耳。是以王字通於三才，得為歸往之義。

Song Jiun's commentary says: This refers to the virtue of the Son of Heaven taking its image from the origin, and harmonizing with the origin. The term 'xiao yao' means acting diligently and tirelessly to promote his virtue and skill. At that time there were no written teachings, and those who had outstanding virtue used it as a posthumous title. The term 'tian' refers to the designation after the separation of the two principles of heaven and earth (the text here may have a missing character, possibly 'zi zhong'). Therefore, those whose virtue harmonizes with heaven are called 'di'. 'Di' is the same as 'di', meaning he examines and understands things clearly as heaven does. At that time, the Yellow River produced a map and the Luo River produced a book, which could be received and practiced, and applied throughout the world, hence it is said 'the river and Luo received omens and could be put into practice'. After the two principles had been separated, human beings appeared. Human conduct is based on uprightness, and uprightness is the middle path. Conduct in accordance with benevolence and righteousness is called 'wang'. Conduct in accordance with the way of humanity brings about auspicious signs, and the whole world will follow him. Therefore, the character 'wang' encompasses the three elements of heaven, earth, and humanity, thus having the meaning of 'returning to and following'.

《白虎通》曰：「皇，君也，美也，大也，天之總美大稱也。時質故總之也。號之為皇者煌煌，人莫違也。煩一夫、擾一士以勞天下，不為皇也；不擾匹夫匹婦，故為皇。虛無寥廓，與天地通靈也。」

The Baihu Tong says: "Huang" means ruler, beauty, and greatness. It is a general term for all the various beautiful and great virtues of Heaven. In the ancient times, the customs were simple and the people's nature was straightforward, so they used a general term to refer to it. Calling him "Huang" is to take the meaning of brilliant brightness, such that no one dares to defy it. If one troubles a common person or disturbs a scholar and causes the whole world to suffer, then one would not deserve the title of "Huang"; precisely because he does not disturb any ordinary couple, he is worthy of being called "Huang." He is empty and tranquil, and communicates with the spiritual energy of heaven and earth.

又曰：「德合天地者稱帝，仁義合者稱王，別優劣也。」《禮記諡法》曰：「德象天地稱帝，仁義所生稱王。」帝者天號，王者五行之稱也。《淮南·泰族》曰：黃帝曰：「芒芒昧昧，因天之威，與元同氣。」故「同氣者帝，同義者王，同力者霸，無一焉者亡」。

The White Tiger Classic also says: those who harmonize with heaven and earth are called "Emperor," and those who harmonize with benevolence and righteousness are called "King," this is to distinguish between high and low. The Rites Classic records the rules of posthumous titles, saying: those whose virtue is modeled after heaven and earth are called "Emperor," and those whose virtue arises from benevolence and righteousness are called "King." "Emperor" is the title of heaven, and "King" is the term for the movement of the Five Phases. The Huainanzi · Tai Zhu Xun cites the words of the Yellow Emperor: "Vast and remote, relying on the power of heaven, sharing the same breath as the original qi." Therefore, those who share the same qi as the original qi become Emperor, those who share the same virtue as benevolence and righteousness become King, and those who share the same as force become Hegemon. Those who lack all three will perish.

《易乾鑿度》曰：「易一元以為元紀。」鄭注云：「天地之元，萬物所紀。」《河圖》曰：「元氣闓陽為天。」《後漢·方術傳》序云：「其流又有風角、遁甲、七政、元氣。」注：元氣謂開闢陰陽之書也。

The "Yi Wei Qian Zao Du" says: The "Yi" takes the one yuan as the framework for all phenomena. Zheng Xuan's commentary says: The yuan of heaven and earth is precisely the framework followed by all things. The "He Tu" says: The original qi initiates the yang qi to become heaven. The "Hou Han Shu · Fang Shu Zhuan" preface says: The higher class of divination includes wind angle, Dun Jia, seven stars, and yuan qi among other branches. Li Xian's commentary says: What is called yuan qi refers to the book about the creation of heaven and earth and the transformation of yin and yang.

《文言》曰：「元者善之長也，君子體仁足以長人。」述云：乾為善始，息於子，故曰善之長。外傳曰：「震雷長也，故曰元。」《易》有三才，故舉君子。初九仁也，元為體之長，君子體仁，故為人之長。

The Wenyan of the Qian Hexagram says: "Yuan is the beginning of all goodness, and a gentleman who observes benevolence can become a leader of people." Hui Dong explains that Qian represents the beginning of goodness, as yang energy grows from the first lunar month, hence it is called "the beginning of goodness." The Guoyu says that Zhen represents thunder, and thunder is the leader of all things, hence it is called "Yuan." The Zhouyi encompasses the principles of heaven, earth, and humanity, so here it specifically mentions "the gentleman." The first line, initial nine, of Qian is precisely "ren" (benevolence); Yuan is the beginning of the body, and a gentleman who can perceive benevolence can thus become the leader of all people.

又曰：「乾元用九，天下治也。」述云：正元以成化，故天下治。疏云：《春秋元命苞》曰：「天不深正其元，不能成其化。」九者變化之義，以元用九，六爻皆正，王者體元建極而君臣上下各得其位，故天下治也。

The "Wenyan" section of the "Qian Hexagram" says: "Qian Yuan uses all nines, and the world is greatly governed." Hui Dong explains that by rectifying the original vital energy to accomplish generation and nurturing, the world is greatly governed. Hui Dong himself explains: The "Chunqiu Yuanmingbao" says, "If heaven does not deeply and properly regulate its original vital energy, it cannot accomplish generation and nurturing." The number "nine" contains the meaning of transformation. Using the original vital energy to employ all nines, the six lines of the hexagram each return to their proper positions. The ruler observes the original vital energy, establishes the central axis, and the king and ministers, superiors and inferiors each occupy their proper positions, so the world is greatly governed.

又曰：「飛龍在天，乃位乎天德。」述云：體元居正，故位乎天德。又曰：「乾元用九，乃見天則。」述云：六爻皆正，天之法也，在人則為王度。《易說》：「易六位正，王度見矣。」

The "Wenyan" section of the Qian hexagram says: "A dragon soaring in the heavens, this is occupying the position of Heavenly Virtue." Hui Dong explains: by observing the primordial qi and maintaining the upright position, one is said to be occupying the position of Heavenly Virtue. The "Wenyan" also says: "The Qian yuan employs all nines, thus revealing the heavenly principles." Hui Dong explains: when all six lines are in their proper positions, this represents the heavenly order; when applied to human affairs, it signifies the system of the sovereign. The commentary "Yi Shuo" from the Weishi says: when the six lines of the Yi are all properly aligned, the sovereign's system becomes evident.

《書》曰：「其惟王位在德元，小民乃惟刑用於天下越王顯。」《晉語》：悼公言於諸大夫曰：「抑人之有元君，將稟命焉。若稟而棄之，是焚谷也。谷，善也。二三子為令之不從，故求元君而訪焉。孤之不元，廢也，其誰怨？元而以虐奉之，二三子之制也。若欲奉元以濟大義，將在今日；若欲暴虐以離百姓、反易民常，亦在今日。」

The Book of Documents, Zhao Gao says: "Only when the king holds the first position in virtue will the common people follow his example and spread his virtue throughout the world, and the king's virtue will then be made known." The Guoyu, Jin Yu records that Duke Jin Dou Gong told his ministers: Since people have a good king, they should obey his commands; if they obey and then abandon him, it is like burning grain (where 'grain' symbolizes goodness). Since you all found the previous king's commands ineffective, you sought another good king to consult with. If I am not good, being replaced is not my fault; if I am good and you all treat me with cruelty, then it is your own decision. If you wish to uphold goodness to achieve great righteousness, it is today; if you wish to practice cruelty, scatter the people, and reverse the people's normal way, it is also today.

《中庸》：子曰：「聲色之於以化民末也。」聲色，德之顯者，故曰末也。「詩曰：德輶如毛。」德輶如毛，德之微者，故詩云「民鮮克舉」。「毛猶有倫。上天之載，無聲無臭，至矣。」

The Doctrine of the Mean cites Confucius saying: "Using sound and color to educate the people is a minor aspect." Sound and color are the external manifestations of virtue, hence they are called minor aspects. The Doctrine of the Mean then cites the Book of Poetry saying: "Virtue is light as a feather." The lightness of virtue refers to its subtle and profound nature, hence the Book of Poetry says, "The people rarely can lift it up." The Doctrine of the Mean further states: although a feather is light, there is still something it can be compared to; the heavenly process of nurturing all things, which is without sound or taste, is the ultimate.

《孔子閒居》：孔子曰：「以致五至而行三無。」子夏曰：「敢問何謂三無？」孔子曰：「無聲之樂，無體之禮，無服之喪，此之謂三無。」子夏曰：「三無既得略而聞之矣，敢問何詩近之？」孔子曰：「夙夜其命宥密，無聲之樂也；威儀棣棣，不可選也，無體之禮也；凡民有喪，匍匐救之，無服之喪也。」

The Li Ji · Kongzi Xian Ju records that Kongzi said he aimed to achieve the 'five arrivals' and practice the 'three non-existent things'. Zixia asked, 'Please explain what the three non-existent things are.' Kongzi replied, 'There is no sound in music, no form in ritual, and no mourning clothes in mourning, which is called the three non-existent things.' Zixia said, 'I have roughly understood the three non-existent things. Please ask which verses of poetry are closest to them.' Kongzi said, 'The verse "day and night contemplating heavenly destiny, broad-minded and tranquil," this is the music without sound; "dignified and composed, without fault," this is the ritual without form; "for all the people who have mourning, he gives his utmost aid," this is the mourning without clothes.'

六經無有以無言道者，唯《中庸》引《詩》「上天之載，無聲無臭」，及《孔子閒居》論「三無」，此以無言道也。《說文》「無」字下引王育說曰：「天闕西北為無。」乾西北之卦，西北乾元也，天不足西北，故言無。又引古文奇字曰：「無通於元者。」若然，則無與元同義也。《繫上》曰：「易有太極。」《北史》梁武帝問李業興云：「易有太極，極是有無？」業興對曰：「所傳太極是有。」愚謂太極即乾之初九，又謂之元，故不可言無。無通於元，故元為道之本。《三統曆》曰：「道據其一。」一即元也。知元之為道本，則後世先天無極之說皆可不用也。

In the Six Classics, there is no use of the term "wu" (nothing) to explain the Dao. Only the "Zhongyong" cites the "Shi Jing" with the words "Shang Tian Zhi Zai, Wu Sheng Wu Chou" (Heaven's movement is silent and odorless), and the "Liji · Kongzi Xianju" discusses the "San Wu" (three nothings), these two passages are considered to use "wu" to speak of the Dao. The "Shuowen Jiezi" cites Wang Yu's explanation of the character "wu": since the sky has a gap in the northwest, the character "wu" was created. The trigram Qian is located in the northwest, and the northwest is where the original energy of Heaven resides; because the sky is lacking in the northwest, it is called "wu". The "Shuowen Jiezi" also cites the ancient variant character "wu" and says that "wu" is equivalent to "yuan". According to this, "wu" and "yuan" originally mean the same thing. The "Xici Shang" says "The Book of Changes has the Taiji". The "Bei Shi" records that Li Yexing was asked by Li Wu Di of the Liang Dynasty: "The Book of Changes says 'The Book of Changes has the Taiji', is this 'ji' (extreme) something that exists or nothing?" Li Yexing answered: "The Taiji passed down is something that exists." Hui Dong himself believed that the Taiji is the initial line of the Qian trigram, also called "yuan", so it cannot be called nothing. Since "wu" is equivalent to "yuan", "yuan" is the fundamental principle of the Dao. The "Santong Li" says "the Dao holds to one", this "one" is "yuan". Once it is understood that "yuan" is the fundamental principle of the Dao, then later discussions about the Earlier Heaven and the concept of the Wuji (nothingness) are unnecessary.

隱元年《公羊傳》曰：「元年者何？君之始年也。」何休注云：「變一為元。元者氣也，無形以起，有形以分，造起天地，天地之始也。」疏云：《春秋說》云：「元者端也，氣泉，無形以起，有形以分，窺之不見，聽之不聞。」宋氏注云：「元為氣之始，如水之有泉，泉流之原。無形以起，在天成象；有形以分，在地成形也。」然則有形與無形皆生乎元氣而來，故言造起天地，天地之始也。

The "Gongyang Zhuan" says in the first year of Yin Gong: "What is the first year? It is the first year of the king's reign." He Xiu's commentary says: changing "one" to "original" (yuan); yuan is qi, which is formless but gives rise to all things, and when things take form, it distinguishes them, creating heaven and earth, and is the beginning of heaven and earth. Xu Yan's "Shu" says: the "Chunqiu Shuo" explains that "yuan is the beginning and the source of qi; it already arises when there is no form, and distinguishes things when they take form; it cannot be seen or heard." Song Jun's commentary says: yuan is the beginning of qi, like water having a spring, the spring is the source of the water flow; "arising without form" is when it becomes celestial phenomena in the heavens, "distinguishing with form" is when it takes shape on the earth. Thus, both formed things and formless qi come from yuan qi, so it is said that it creates heaven and earth and is the beginning of heaven and earth. This passage is repeated from the previous section on "yuan," and Hui Dong repeats it here to emphasize that both "being" and "non-being" originate from yuan qi.

劉巘《周易義》曰：「自無出有曰生。」《文選》六。《老子·道經》曰：「視之不見名曰夷，聽之不聞名曰希。」王弼注云：「無象無聲無響，無所不通，無所不往。」又曰：「搏之不得名曰微。」河上公注云：「無色曰夷，無聲曰希，無形曰微。」又曰：「此三者不可致詰，故混而為一。」河上注云：「混，合也，故合於三，名之而為一。」

Liu Hun's "Commentary on the Meaning of the Zhou Yi" says: To generate something from nothing is called "sheng" (see "Wen Xuan" annotation volume six). The "Dao Jing" says: "It cannot be seen, called yi; it cannot be heard, called xi." Wang Bi's commentary says: It has no form, no sound, no echo, yet it pervades everywhere and reaches everywhere. The "Dao Jing" also says: "It cannot be touched, called wei." He Shanggong's commentary says: No color is called "yi," no sound is called "xi," no form is called "wei." The "Dao Jing" also says: "These three cannot be pursued to the end, so they are blended into one." He Shanggong's commentary says: "Hun" means to combine, combining these three, and giving it a name called "yi."

《德經》曰：「天下萬物生於有，有生於無。」河上注云：「萬物皆從天地生，天地有形位，故言生於有也。天地神明、蜎飛蠕動皆從道生，道無形，故言生於無。」《淮南·說山》曰：「有形出於無形，未有天地能生天地者也，至深微廣大矣。」高誘注云：「未有天地生天地，故無形生有形也。」

The Tao Te Ching's "De Jing" says: "All things under heaven arise from the Formed, and the Formed arise from the Unformed." He Shanggong's commentary explains that all things come from heaven and earth, which are formed and have a position, hence "arise from the Formed." Heaven and earth, the divine, and all creatures, both flying and crawling, arise from the Dao, which has no form, hence "the Formed arise from the Unformed." The Huainanzi's "Shu Shan Xun" says that formed things arise from the formless. Before heaven and earth existed, there was already something capable of giving rise to heaven and earth, which is indeed profound and vast. Gao You's commentary says that before heaven and earth existed, they could already be generated, showing that the formless gave rise to the formed.

孫綽《遊天台山賦》曰：「太虛遼廓而無閡，運自然之妙有。」李善注云：「妙有謂一也。言大道運彼自然之妙，一而生萬物也。謂之為妙有者，欲言有，不見其形則非有，故謂之妙；欲言其無，物由之而生則非無，故謂之有也。斯乃無中之有，謂之妙有也。」《文選》十一。

Sun Chuo's "Touring Mount Tian Tai" says: The vast emptiness is boundless and unobstructed, and it rotates with the natural "wonderful existence." Li Shan's annotation explains that the "wonderful existence" refers to "one," meaning the great Dao operates according to the natural principle, giving rise to all things from one. It is called "wonderful existence" because if we say it is "existence," we cannot see its form, so it is not existence, hence called "wonderful"; if we say it is "non-existence," yet all things arise from it, so it is not non-existence, hence called "existence." This is existence within non-existence, hence called "wonderful existence" (see "Wen Xuan" Volume 11).

又曰：「忽即有而得玄。」注云：「王弼以凡有皆以無為本，無以有為功。將欲寤無，必資於有，故云即有而得玄也。」同前。《繫辭》曰：「一陰一陽之謂道。」韓伯注云：「道者何？無之稱也。」詳見本書。

"The You Tian Tai Mountain Assignment" also says: "Suddenly in the midst of 'being' one comprehends the profound mystery." Li Shan's commentary says that Wang Bi holds that all 'being' derives from 'non-being,' and 'non-being' depends on 'being' to manifest its function; to comprehend 'non-being,' one must rely on 'being,' hence one attains the profound through 'being' (see above volume). The "Great Treatise" says: "One yin and one yang is called the Dao." Han Kangbo's commentary says: What is the Dao? It is the name of 'non-being.' A detailed analysis of this point is found in this book, "An Exposition of the Zhou Changes."

王弼《老子注》云：「凡有皆始於無。」又曰：「有之所始，以無為本。」又曰：「玄冥嘿無有也。」《文選》十一。《世說·文學篇》曰：王輔嗣弱冠詣裴徽，徽問曰：「夫無者誠萬物之所資，聖人莫肯致言，而老子申之無已，何耶？」弼曰：「聖人體無，無又不可以訓，故言必及有。老莊未免於有，恆訓其所不足。」何劭為弼傳曰：「老子是有者也，故恆言無所不足。」《文章敘録》曰：「自儒者論以老子非聖人，絶禮棄學，何晏說與聖人同，著論行於世。」

Wang Bi's commentary on the Laozi says that all "being" originates from "non-being." He also says that the beginning of "being" is based on "non-being." He further states that the profound stillness and obscurity is "non-being" (see Wen Xuan, Volume 11). The Shishuo Xin Yu, Literature Section, records that at the age of twenty, Wang Bi visited Pei Hui. Pei Hui asked him, "Indeed, 'non-being' is the basis for the generation of all things, but the sage does not talk about it, while Laozi talks about it constantly. Why is that?" Wang Bi replied, "The sage himself embodies 'non-being,' and 'non-being' cannot be explained by words, so when the sage speaks, he must fall into 'being.' Laozi and Zhuangzi have not yet transcended the level of 'being,' so they constantly emphasize their own insufficiencies." He Shao, in his biography of Wang Bi, said that Laozi is someone who remains at the level of 'being,' hence he constantly talks about his own deficiencies. The Wen Zhang Xu Lu says that traditionally Confucian scholars have argued that Laozi is not a sage, advocating the abandonment of rites and learning. However, He Yan said that Laozi is the same as the sage, and he wrote a special treatise which became widely circulated.

《北史》梁武帝問李業興云：「易有太極，極是有無？」業興對曰：「所傳太極是有。」案：《繫辭》言「易有太極」，不可言無。

The "North History" records that Emperor Wu of Liang asked Li Yexing: "The Book of Changes says 'the Easy has the Ultimate,' so is this 'Ultimate' existent or non-existent?" Li Yexing answered: "The transmitted Ultimate is 'existent.'" Hui Dong commented: The "Great Treatise" clearly states "the Easy has the Ultimate," and the word 'existent' already indicates it, so it cannot be interpreted as 'non-existent.'

《乾》初九曰：「潛龍勿用。」《象》曰：「潛龍勿用，陽在下也。」《文言》曰：「龍德而隱者也。」又曰：「潛之為言也，隱而未見，行而未成，是以君子弗用也。」

The line statement of the first line of the Qian hexagram says: "The dragon is hidden and not in use." The Small Image Commentary says: "The dragon is hidden and not in use because the yang line is still in the lowest position." The Wenyan says: This refers to a person who possesses the virtue of the dragon but remains hidden and does not emerge. The Wenyan also says: The term "hidden" means that he is concealed and has not yet appeared, his virtue is advancing but has not yet been completed, so the gentleman temporarily does not employ him.

《中庸》曰：「詩云：潛雖伏矣，亦孔之昭。故君子內省不疚，無惡於志。君子之所不可及者，其惟人之所不見乎。」《釋言》曰：「潛，深也。」「潛深，測也。」郭注云：「測亦水深之別名。」

The Doctrine of the Mean says: The Book of Poetry speaks of "although fish lie hidden beneath the water, they are still clearly visible." Therefore, the gentleman examines himself inwardly and finds no guilt, with no evil in his mind. There is one thing that the gentleman is beyond others, perhaps something that others cannot see. The Er Ya · Shiyán says: "Qian" means deep. It also says that "qian shen" means to measure. Guo Pu's commentary says that "ce" is another term for the depth of water.

《法言·問神篇》曰：「或問神。曰：心。請聞之。曰：潛天而天，潛地而地，天地神明而不測者也，心之潛也，猶將測之，況於人乎，況於事倫乎。」案：潛天而天，潛地而地，所謂知情天地即神也；心之潛也猶將測之，所謂形不測也。天地神明不測而心能測之，伏羲、文王、孔子是也。知情天地、形不測，人與事倫不足言矣。

The "Fa Yan · Wen Shen Pan" records that someone asked what is a spirit, and Yang Xiong answered: "It is the mind." The person asked him to explain further, and Yang Xiong said: "When the mind is hidden in heaven, it becomes heaven; when it is hidden in earth, it becomes earth. Heaven and earth are mysterious and bright, beyond measurement. Once the human mind sinks down, it still attempts to measure them. How much more so when measuring people, and how much more so when measuring the principles of human affairs." Hui Dong remarked: "When the mind is hidden in heaven, it becomes heaven; when it is hidden in earth, it becomes earth," meaning that the mind can know the truth of heaven and earth, and heaven and earth are the spirits. "When the mind is hidden, it is still about to measure it," meaning that although the form is beyond measurement, the mind can reach it. Heaven and earth are originally beyond measurement, yet the human mind can measure them. Fuxi, King Wen, and Confucius are those who can do so. If they can know the truth of heaven and earth and measure what is beyond measurement in form, then the principles of human affairs and human relationships are even more straightforward.

又曰：敢問潛心於聖。曰：昔仲尼潛心於文王矣，達之；顏淵亦潛心於仲尼矣，未達一聞（當作「間」）耳。神在所潛而已矣。天神天明，照知四方；天精天粹，萬物作類。人心其神矣乎，操則存，舍則亡，能常操而存者，其惟聖人乎。聖人存神索至（至誠如神），成天下之大順，致天下之大利（大和），和同天人之際（天地位，萬物育），使之而無間者也。此既濟之功能。

The "Fa Yan" also records someone asking, "Dare I ask how one can be deeply devoted to the sage?" Yang Xiong answered: In the past, Confucius was deeply devoted to King Wen and eventually attained understanding; Yan Hui was also deeply devoted to Confucius, yet still lacked one step to full understanding ("yi wen" should be "yi jian"). The key lies solely in the object of one's deep devotion. Heaven is mysterious and bright, illuminating all directions; Heaven is pure and refined, and all things are born according to their kind. Perhaps the human mind is also a kind of spirit! Holding onto it ensures existence, letting it go leads to destruction; those who can constantly hold onto it without losing it are probably only the sages. The sages preserve this spiritual clarity and pursue it to its extreme (Hui Dong's marginal note: This is what the "Zhongyong" refers to as "zhi cheng ru shen"), achieving the greatest harmony in the world, attracting the greatest benefits (Hui Dong's marginal note: This is "da he"), harmonizing the relationship between heaven and humanity (Hui Dong's marginal note: This is "tian de wei, wu wu yu"), making no separation between heaven and humanity. Hui Dong notes: This is precisely the function achieved by the "Ji Ji" hexagram.

《文言》曰：「初九潛龍勿用，何謂也？子曰：龍德而隱者也。」潛陽隱初，故隱者也。又曰：「潛之為言也，隱而未見，行而未成，是以君子弗用也。」初隱二見，故隱而未見。

The Wenyan of the Qian Hexagram says: "The first line 'The dragon is hidden and not yet used,' what does this mean? Confucius says: This refers to a person who possesses the virtue of the dragon but remains in seclusion." Hui Dong explains: The hidden yang line is concealed in the first position, so he is called the "recluse." The Wenyan also says: The term "hidden" refers to something that is concealed and has not yet appeared, with virtue advancing but not yet completed, so the gentleman temporarily does not act. Hui Dong explains: The first line represents concealment, and the second line represents appearance, so it is said "hidden but not yet seen."

《繫上》曰：「易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此。」虞注云：「寂然不動，謂隱藏坤初，故不動者也；至神謂易，隱初入微，知幾其神乎。」

The Great Treatise says: The Book of Changes requires no thought or action, remains still and motionless, but once it feels something, it connects with all things under heaven; if it is not the most marvelous thing in the world, who could reach such a level. Yu Fan's commentary says: What is meant by 'still and motionless' is that the yang energy is hidden in the first line of the Earth trigram, hence it does not move; what is meant by 'the most marvelous' refers to the Book of Changes, which is concealed in the first line and penetrates the profound and subtle, which corresponds to the words in the Great Treatise 'to know the moment of change is to be marvelous.'

又曰：「探嘖索隱。」虞注云：「探，取；嘖，初也。初隱未見，故探嘖索隱，則幽贊神明而生蓍。」《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」言隱必見，微必顯，誠中形外，故君子慎獨。

The Great Treatise also says: "Explore the profound and seek the hidden." Yu Fan's commentary explains that "explore" means to take, and "profound" refers to the first line. The first line is hidden and not yet revealed, so one must seek out the profound and investigate the hidden in order to assist the divine and produce divination through the yarrow stalks. The Doctrine of the Mean says: "There is nothing more evident than what is hidden, and nothing more apparent than what is subtle. Therefore, the gentleman is especially cautious when alone." Hui Dong explains that this means what is hidden will surely become evident, and what is subtle will surely become apparent; inner sincerity will manifest externally, so the gentleman must be cautious when alone.

又曰：「是故君子不賞而民勸，不怒而民威於鈇鉞。詩曰：不顯維德，百辟其刑之。」案：不顯謂隱也。

The Doctrine of the Mean also says: Therefore, the superior man does not need to use rewards and the people will naturally strive diligently; he does not need to be angry and the people will revere him more than the axe and the halberd. The Book of Poetry says, "Though virtue is not prominent, all the feudal princes come to emulate it." Hui Dong comments: The "not prominent" here refers precisely to "hidden."

《詩·烝民》曰：「人亦有言，德輶如毛，民鮮克舉之。我儀圖之，維仲山甫舉之，愛莫助之。」毛傳曰：「愛，隱也。」案：如毛猶微也。民鮮克舉，言慎獨者少。毛訓愛為隱，謂隱微也。隱微之間，非人所能助，故愛莫助之。荀子曰：「能積微者速成。詩曰：德輶如毛，民鮮克舉，此之謂也。」荀子，毛公之師也，故其說與荀同。鄭箋不識聖人微言，訓愛為惜，失之遠矣。

The Book of Poetry, Great Yà, Zhenmin says: "People say that virtue is light as a feather, yet few commoners can lift it. I ponder this matter, only Zhongshanfu can lift it, but the hidden and subtle aspects are beyond the help of others." Mao's transmission says: "Ai" means hidden. Hui Dong comments: "Like Mao" means the hidden and subtle; "the people rarely can lift it" refers to those who can practice caution in solitude being few. Mao took "ai" as "hidden," referring to the hidden and subtle. The practice between hidden and subtle aspects is beyond the reach of others, hence the saying "love but cannot help." Xunzi says that those who accumulate subtle efforts achieve success quickly. The Book of Poetry says, "Virtue is light as a feather, few commoners can lift it," referring to this. Xunzi was Mao's teacher, so Mao's interpretation aligns with Xunzi's. Zheng Xuan, when making his commentary, did not understand the subtle words of the sages, interpreting "ai" as compassion, which is far from the original meaning.

《表記》曰：「子言之歸乎君子，隱而顯，不矜而莊，不厲而威，不言而信。」案：「歸乎君子」讀，歸乎由《成子》之義，言人當以君子為法也。篇名《表記》而先言隱而顯，由內而達外也。君子從事於慎獨之功，誠中形外，故隱而顯；誠則不矜而莊，不厲而威，不言而信也。

The Li Ji · Biao Ji says: Confucius said, "Return to the gentleman"—he is hidden yet naturally evident, not self-conceited yet naturally dignified, not severe yet naturally authoritative, not talkative yet naturally trustworthy. Hui Dong remarks: The reading and interpretation of the phrase "return to the gentleman" (the original text of these sentences has some errors and omissions), roughly means that people should take the gentleman as their model to emulate. The title of this chapter is "Biao Ji," which discusses matters expressed externally, yet it begins with "hidden yet evident," indicating that this is achieved by internal cultivation reaching outward. The gentleman cultivates himself through careful attention to solitude, with sincerity in his heart and expression in his actions, so that what is hidden becomes evident. Since he is sincere, he does not need to be self-conceited to appear dignified, does not need to be severe to appear authoritative, and does not need to be talkative to be trusted.

《漢書·司馬相如贊》曰：「司馬遷稱《春秋》推見至隱。」推見至隱，故亂臣賊子懼。「《易》本隱以之顯。」李奇注云：「隱猶微也。」初九初六從下而生，自微及著，如初潛龍隱也，九二見龍則顯矣，所謂本隱以之顯也。初乾為積善，積善成德，故初為龍德而隱，二為龍德而正中。《中庸》言「夫微之顯」，又云「知微之顯」，《繫下》云「知微之彰」，皆是義也。

The "Zan Yu" in the "Book of Han · Biography of Sima Xiangyu" says that Sima Qian praised the "Spring and Autumn Annals" for deriving the hidden from the obvious. Because it can infer the hidden, villains and wicked ministers fear it. The "Zan Yu" continues to say that the "Yi Jing" originates from the hidden and moves toward the obvious. Li Qi's annotation says that "hidden" is equivalent to "micro." Hui Dong explains that both the first line with a "Nine" and the first line with a "Six" arise from below, moving from subtle to manifest; for example, the first line of the Qian hexagram, "The Hidden Dragon," represents the hidden, while the second line, "The Dragon Appears in the Field," represents the manifest, which is exactly what is meant by "originating from the hidden to reach the manifest." The first line of the Qian hexagram is called "Accumulating Virtue," because accumulating virtue leads to the formation of virtue, so the first line is called "A Dragon of Virtue That Is Hidden," and the second line is called "A Dragon of Virtue That Is Just and Centered." The "Zhongyong" speaks of "things that are subtle and hidden will eventually become manifest," and also speaks of "knowing the subtle and the manifest," while the "Xici Xia" speaks of "knowing the subtle and the manifest," all expressing the same meaning.

揚子《太玄》曰：「玄者神之魁也。」魁，首也，猶言始。「天以不見為玄，地以不形為玄，人以心腹為玄。天奧西北，鬱化精也；地奧黃泉，隱魄榮也；人奧思慮，含至精也。」

Yang Xiong's "Tai Xuan" says: "Xuan is the beginning of the divine." "Kui" means beginning, equivalent to the start. "Tai Xuan" continues: Heaven takes the invisible as xuan, Earth takes the unmanifested as xuan, and humans take the concealed within the heart and abdomen as xuan. The deepest and most profound part of Heaven is in the Northwest, accumulating the vital energy for generation; the deepest and most profound part of Earth is in the Yellow Spring, hiding the brilliance of the spirit; the deepest and most profound part of humans is in thought, containing the most refined essence.

《荀子·勸學》曰：「昔者瓠巴鼓瑟而流魚出聽，伯牙鼓琴而六馬仰秣，故聲無小而不聞，行無隱而不形。玉在山而草木潤，淵生珠而岸不枯，為善不積邪，安有不聞者乎。」《說文》云：「幽，隱也，從山中。」「，微也。」

Xunzi's "Encouragement of Learning" says: In the past, Hu Ba played the se, and the fish in the water came up to listen; Bo Ya played the qin, and six horses raised their heads and forgot to eat grass. Therefore, a sound, however small, cannot remain unheard; an action, however hidden, cannot remain unseen. A jade hidden in the mountain makes the grass and trees on the mountain flourish; a pearl born in the deep water makes the shore not wither. If one does good deeds but does not accumulate them, how can there be no reason for them to be known? The "Shuo Wen Jie Zi" says: "You" means to be hidden; the character is formed from a mountain with something inside it. The next character (the original text is missing) is explained as "micro."

《老子·德經》曰：「道隱無名。」注云：「道潛隱，使人無能指名也。」《文言》初九曰：「不成名。」

The Tao De Jing says: "The Dao is hidden and has no name." The commentary explains that the Dao is concealed and hidden, making it impossible for people to point to it or name it. The Wen Yan of the Qian Hexagram also speaks of Chou Ji when it says "it does not achieve a name," which is consistent with this idea.

《烝民》詩曰：「愛莫助之。」毛傳曰：「愛，隱也。」言隱微之際己所獨制，人莫能助也。《詩·靜女》曰：「愛而不見。」韓詩曰：「愛，隱也。」《釋言》曰：「愛，隱也。」毛韓義本此。郭氏不識字，改為薆。

The *Book of Songs*, *Da Ya* *Zhenmin* says, "Love but cannot help," and the Mao transmission explains "love" as "hidden," meaning that at subtle points one must make decisions alone, with others unable to assist. The *Book of Songs*, *Bei Feng* *Jingnu* says, "Love but not seen," and the Han poetry school also explains "love" as "hidden." The *Erya* *Shiyan* also says "love means hidden," and the explanations of both Mao and Han schools are based on this. Guo Pu did not recognize this ancient character and instead wrote it as "ai."

《繫下》曰：「幾者動之微，吉之先見者也。」虞注云：「陽見初成震，故動之微；復初元吉，吉之先見者也。」幾即一也。一古文作壹，《說文》「壹」從壺吉，即吉之先見之義。朱子據《劉向傳》作「吉凶之先見」，失其義矣。

The Great Treatise says: "A 'ji' is the subtle movement, the initial sign of good fortune." Yu Fan explains that yang energy appears in the first line to form Zhen, hence it is called "subtle movement." The first line of the Fu hexagram "Yuan Ji" is precisely "the initial appearance of good fortune." Hui Dong himself said: "ji" is "yi" (one). The ancient character for "yi" was written as "Yi," and the Shuowen Jiezi says "Yi" is composed of "hu" and "ji," which exactly matches the meaning of "the initial appearance of good fortune." Zhu Xi, based on the Han Shu · Liu Xiang Zhuan, changed this sentence to "the initial appearance of good and evil," thus losing the original meaning.

又曰：「君子知微知彰。」姚信注云：「二下交初，故曰知微；上交於三，故曰知彰。」又曰：「子曰：顏氏之子，其殆庶幾乎。」虞注云：「幾，微也。顏子知微，故殆庶幾。」孔子曰：「回也其庶幾乎。」

The Great Treatise below also says: "A gentleman is able to know the subtle and also to know the manifest." Yao Xin's commentary says: the second line descending and intersecting with the first line is called "knowing the subtle"; ascending and intersecting with the third line is called "knowing the manifest." The Great Treatise below also says: "Confucius said, the son of the Yan family, perhaps approaches 'ji'." Yu Fan's commentary says: "ji" means the subtle; Yan Hui understands the subtle, so he is said to approach "ji." Confucius also said in the Analects: "Yan Hui perhaps approaches the Way."

又曰：「夫易章往而察來，而微顯闡幽。」虞注云：「神以知來，知以藏往。微者顯之，謂從復成乾，是察來也；闡者幽之，謂從姤之坤，是章往也。」又曰：「其初難知。」侯果注云：「初則事微，故難知。」

The Great Treatise below also says: The Book of Changes can illuminate the past and foresee the future, bringing out the subtle and expounding the profound. Yu Fan's commentary says: Using the divine wisdom to know the future, and using wisdom to remember the past; "making the subtle manifest" refers to the gradual increase of one yang line in the Reversal Hexagram until it becomes the Heaven Hexagram, which is foreseeing the future; "expounding the profound" refers to the gradual emergence of one yin line in the Meeting Hexagram until it becomes the Earth Hexagram, which is illuminating the past. The Great Treatise below also says: "The first line of a hexagram is the most difficult to understand." Hou Guo's commentary says: At the time of the first line, things are still subtle and obscure, hence difficult to know.

又曰：「能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。」荀注曰：「亹亹者，陰陽之微，可成可敗也。」王弼曰：「亹亹，微妙之意也。」

The Great Treatise says again: The Book of Changes can make people's hearts pleased and sincere, capable of investigating various thoughts and determining the auspicious and inauspicious of the world, achieving the diligent and tireless endeavors of the world. Xu Shuang's commentary says: "Wěiwěi" refers to the subtle and indistinct nature of yin and yang qi, which can lead to success or failure. Wang Bi says: "Wěiwěi" means subtle.

《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」在《易》隱微為乾坤之初爻。又曰：「夫微之顯，誠之不可揜如此夫。」誠則形，故不可揜。

The Zhongyong says: "There is nothing more evident than what is hidden, and nothing more apparent than what is subtle, so the gentleman is especially careful when alone." Hui Dong wrote: In the Zhou Yi, "hidden" and "subtle" refer to the first lines of the Qian and Kun hexagrams. The Zhongyong also says: "What is subtle and hidden will eventually become evident; sincerity cannot be concealed." Hui Dong wrote: When sincerity is present, it must manifest externally, so it cannot be concealed.

又曰：「致廣大而盡精微。」《荀子·賦篇》曰：「精微而無形。」又曰：「知微之顯可與入德矣。」夫微之顯，誠者，天之道也；知微之顯，誠之者，人之道也。

The Doctrine of the Mean also says: "Achieve breadth and vastness, while at the same time reaching the subtle and minute." The Xunzi's Fu篇 says: "The subtle and minute reach the point of no form or trace." The Doctrine of the Mean also says: "Those who understand the subtle and minute will eventually become evident, and thus can enter together the path of virtue." Hui Dong wrote himself: "The statement 'the subtle becomes evident' belongs to 'truthfulness is the way of Heaven'; the statement 'knowing the subtle becomes evident' belongs to 'those who achieve truthfulness are the way of humanity.'"

又曰：「子曰：聲色之於以化民末也。」對本故言末。「詩曰：德輶如毛。」案：毛猶微也。《經解》曰：「絜靜精微，易教也。」案：絜靜，坤也；精微，乾也。乾元絜靜，坤元精微，故云易教也。

The Zhongyong says: "Confucius said that using voice and expression to educate the people is a minor aspect." Hui Dong explains: this refers to the fundamental aspect, so it is called the minor aspect. Zhongyong then cites the Shijing saying, "virtue is light as hair." Hui Dong comments: "hair" refers to something subtle and profound. The Liji · Jingjie says: "pure and subtle, this is the teaching of the Yi." Hui Dong explains: purity belongs to Kun, subtlety belongs to Qian; and Qian yuan has its own purity, Kun yuan has its own subtlety, and the two interact and work together, thus forming the teaching of the Yi.

《易乾鑿度》曰：孔子曰：「乾坤，陰陽之主也。陽始於亥，形於丑。」乾位在西北，陽祖微據始也。又云：「易氣從下生。」鄭注云：「易本無形，自微及著，故氣從下生，以下爻為始也。」

The "Yi Wei Qian Zao Du" records Confucius' words stating that Qian and Kun are the masters of yin and yang. Yang energy begins at Hai and takes form at Chou. Hui Dong explains himself: The position of Qian is in the Northwest, exactly at the Hai position, and Yang energy originates from the subtle and originates from the subtle. The "Qian Zao Du" also says that the energy of the Yi arises from below. Zheng Xuan's commentary states that the Yi originally has no form, proceeding from subtle to manifest, so the energy arises from below, beginning with the lowest line.

又曰：「天氣三微而成著，三著而成體。」鄭注云：「五日為一微，十五日為一著，故五日有一候，十五日成一氣也。」冬至陽始生，積十五日至小寒為一著，至大寒為二著，至立春為三著，凡四十五日而成一節，故曰三著而成體也。正月則《泰》卦用事，故曰成體而郊也。

The "Qian Zao Du" also states: The heavenly energy undergoes three "wei" to form one "zhuo," and three "zhuo" to form one "ti." Zheng Xuan's commentary explains: Five days constitute one "wei," fifteen days one "zhuo," so five days form a "hou," and fifteen days form a solar term. Hui Dong explains himself: At the winter solstice, yang energy begins to emerge. Accumulating fifteen days to the Minor Cold constitutes the first "zhuo," to the Greater Cold the second "zhuo," and to the Beginning of Spring the third "zhuo," totaling forty-five days to form one solar term. Thus it is said "three zhuo form a ti." When the first month arrives and the "Tai" trigram is in command, it is said that the "ti" has been formed, and thus the ritual of the suburban sacrifice can be held.

《淮南·齊俗》曰：「《易》曰：履霜堅冰至。聖人之見終始微言。」《呂覽·有始》曰：「天地有始，天微以成，地塞以形。」高注云：「始，初也。天，陽也，虛而能施，故微以生萬物；地，陰也，實而能受，故塞以成形兆也。」

The Huainanzi: Qi Su Xun says: The Zhou Changes say, "When you step on frost, you know that hard ice is coming," which is the words of the sage who constantly observes subtle signs. The Lüshi Chunqiu: You Shi says: The heavens and earth have their beginning. Heaven, being yang, is empty and subtle, and thus brings forth all things. Earth, being yin, is full and solid, and thus forms the shapes of all things. Gao You's commentary says: "Begin" means the beginning. Heaven belongs to yang, is empty and subtle, and thus nurtures all things through subtle means; Earth belongs to yin, is full and solid, and thus forms the forms and signs of all things.

《後漢書·魯恭傳》：恭議奏曰：「孝章皇帝深惟古人之道，助三正之微，定律著令。」注：三正，三微也。《前書音義》曰：「言陽氣始施，萬物微而未著，故曰微。」《荀子·勸學》曰：「《春秋》之微也。」案：《春秋》推見至隱，故云微。

The Book of the Later Han, in the biography of Lu Gong, records that Lu Gong submitted a memorial stating: Emperor Xiaozhang deeply understood the principles of ancient sages, supported the subtle energies of the three fundamentals, and thus established laws and issued decrees. Li Xian's commentary says: the three fundamentals are the three subtle aspects. The Han Book Phonological Meaning says: this refers to the initial spreading of yang energy, when all things are subtle and not yet evident, hence it is called "micro." The Xunzi, in the chapter "Encouraging Learning," says: "The Spring and Autumn Annals deal with the subtle." Hui Dong notes: The Spring and Autumn Annals infer the subtle from the evident, hence it is called "micro."

《越語》曰：「天道皇皇，日月以為常。」皇皇，著明也；常，象也。「明者以為法，微者則是行。陽至而陰，陰至而陽，日困而還，月盈而匡。」困，窮也；匡，虧也。

The Guoyu · Yueyu says: The heavenly way is vast and bright, and the movement of the sun and moon follows its constant pattern. Hui Dong explains: "Huanghuang" refers to being prominent and bright, and "chang" means the pattern or model. The Yueyu continues: the bright aspect is for people to follow, while the subtle aspect operates thus; when yang reaches its peak it turns to yin, and when yin reaches its peak it turns to yang, the sun reaches its end and turns back, and the moon, after being full, becomes waning. Hui Dong explains: "Kun" means exhaustion, and "kuang" means loss.

荀子曰：「行微如日月。」微謂晦夕朔旦，至謂二至。《說文》曰：「徵，召也，從微省壬為徵，行於微而文達者即征之。」荀子曰：「行微如日月。」忠誠盛於內，賁於外，形於四海，所謂行於微而文達者也。

Xunzi said: "Actions are subtle and profound, like the sun and moon." Hui Dong explained: "Micro" refers to the evening of the new moon and the morning of the dark moon, and "to the utmost" refers to the winter solstice and summer solstice. Shuowen Jiezi says: "Zheng" means to summon; the character is formed by taking the upper part of "wei" and adding "Ren". The meaning is that those who act in the subtle and profound and have virtue expressed outwardly are summoned forth. Xunzi also said "actions are subtle like the sun and moon"; sincerity is full within, and its radiance is manifested outwardly, appearing throughout the four seas, which is precisely what is meant by "acting subtly and virtue reaching far."

《荀子·強國篇》曰：「積微，月不勝日，時不勝月，歲不勝時。」言積微從日始。「財物貨寶以大為重，政教功名反是，能積微者速成。詩曰：德輶如毛。」毛猶微也。「民鮮克舉，此之謂也。」

Xunzi's "Strong State" chapter says: Accumulating subtle efforts, counting by days is better than by months, counting by months is better than by seasons, counting by seasons is better than by years. Hui Dong explains: This means accumulating subtle things should start from each day. Xunzi continues: Wealth and treasures are valued for their quantity, but politics, education, and achievements are the opposite; those who accumulate subtle things achieve success most quickly. The "Poetry" says "virtue is light as hair" — Hui Dong explains: "hair" is equivalent to saying subtle — "the common people rarely can lift it up," which explains exactly this principle.

又《解蔽篇》曰：「處一之危，其榮滿側。」韋昭注《晉語》曰：「榮者有色貌也。」「養一之微，榮矣而未知。」危謂戒懼，處心之危有形，故其榮滿側可知也；養心之微無形，故雖榮而未知。《大學》曰：「富潤屋，德潤身。」此養一之榮也。「故《道經》曰：人心之危，道心之微，危微之幾，惟明君子而後能知之。」《荀子·成相》曰：「思之精，志乃榮，好而一之神以成，精神相反，一而不二為聖人。」

Xunzi's "Jie Bi" says: "Keeping to 'one' and maintaining vigilance in the heart, his radiance fills his surroundings." (Wei Zhao's commentary on "Guoyu · Jin Yu" says: "Rong" refers to a shining appearance.) "Cultivating the subtle aspect of 'one,' though there is radiance, people cannot perceive it." Hui Dong explains himself: "Wei" means vigilance; being cautious in one's mind has visible signs, so his radiance fills the surroundings, and everyone can see it; cultivating the subtle inner aspect has no visible signs, so though there is radiance, people cannot perceive it. The "Daxue" says, "Wealth adorns houses, virtue adorns the body and mind," which is the radiance shown by cultivating "one." Xunzi then says: therefore, the "Dao Jing" states, "The human heart is perilous, the Dao heart is subtle," the slight opportunity between peril and subtlety is only understood by the wise gentleman. In "Chengxiang" from Xunzi, it says: when thoughts are pure, the mind has radiance; when one focuses and loves something and keeps to one, the spirit is thus cultivated; the vital energy and spirit interact, being single-minded and not divided, that is the sage.

又曰：「空石之中有人焉，其名曰觙。其為人也善射以好思，耳目之欲接則敗其思，蚊之聲聞則挫其精，是以闢耳目之欲而遠蚊之聲，閒居靜思則通。思仁若是，可謂微乎。」言靜思仁如空石之人思射，則可謂微乎，假設問之詞也。

The "Exposition on Eliminating Obscuration" also says: In an empty stone, there lives a person named Gu. He is good at archery and enjoys thinking; when his desires of hearing and sight come into contact with external things, they corrupt his thinking. The sound of mosquitoes and flies entering his ears injures his spirit. Therefore, he avoids the desires of hearing and sight and stays away from the sounds of mosquitoes and flies, living in quiet solitude and thinking clearly. In this way, thinking about benevolence can be called "micro" (a term implying subtle or refined thinking). Hui Dong himself explains: This refers to quieting the mind to think about benevolence, like the person in the empty stone who focuses solely on archery. Whether this can be called "micro" is a question posed in a hypothetical manner.

「孟子惡敗而出妻，可謂能自強矣；有子惡臥而焠掌，可謂能自忍矣，未及好也。」未及善射好思，闢耳目之欲。「蚊之聲聞則挫其精，可謂危矣，未可謂微也。」愚謂危如乾之九三，微如乾之初九。「夫微者，至人也。」至人也，至人即《中庸》之至誠，何強何忍何危。

The "Exposition on Eliminating Obstructions" continues to say: Mencius detested the corruption of his will and divorced his wife, which can be said to demonstrate self-strengthening; Youzi detested his own laziness and burned his palm with fire, which can be said to demonstrate self-restraint, but this still does not reach the level of "good." Hui Dong explains: This refers to the fact that they have not yet reached the level of the skilled archer who delights in thinking and avoids desires of the ears and eyes. The "Xunzi" continues to say: Hearing the sound of mosquitoes and flies immediately harms the spirit, which can only be called "danger," not "subtlety." Hui Dong explains: "Danger" corresponds to the line "Evening vigilance as if on the brink of danger" in the Qian trigram's third line, while "subtlety" corresponds to the line "The hidden dragon" in the Qian trigram's first line. The "Xunzi" says: Those who are called "subtle" are the sage persons. Hui Dong explains: The sage person is also what the "Zhongyong" refers to as ultimate sincerity. When one reaches the level of ultimate sincerity, how could one still talk about self-discipline, restraint, and vigilance?

「故濁明外景。」愚謂火為濁明，水為內景。「清明內景，聖人縱其欲兼其情而制焉者，理矣。」兼猶盡也。縱慾盡情而不過制，猶縱心所欲不踰矩，夫何強何忍何危。「故仁者之行道也，無為也；聖人之行道也，無強也。仁者之思也恭，聖人之思也樂。」恭謂乾乾夕惕也，樂謂性與天道無所不適也。

Xunzi said: Therefore, things that are turbid yet clear shine outward. Hui Dong explained himself: Fire belongs to turbid clarity, and water belongs to internal vision. Xunzi then said: Things that are clear and bright shine inward; a sage indulges his desires, exhausts his emotions, yet still maintains restraint, and this is called 'li'. Hui Dong explained himself: 'Jian' means to exhaust. Indulging desires and exhausting emotions without exceeding restraint, is just what Confucius said 'from the heart without exceeding the rules'; when one reaches this level, where is there any need for effort, endurance, or vigilance? Xunzi finally said: Therefore, the benevolent person acts in accordance with the Way naturally and without effort, while the sage acts in accordance with the Way without any effort; the benevolent person is respectful when thinking, while the sage is joyful when thinking. Hui Dong explained himself: 'Gong' is the cautiousness of the Qian trigram's ninth line 'all day long diligent, in the evening cautious as if something were about to happen'; 'le' is the harmony of nature and the heavenly way, being at ease everywhere.

《說文》曰：「危，在高而懼也。」《戰國策》：蘇子謂秦王曰：「語曰：識乎微之為著者強。」《大略篇》曰：「雨水漢故潛。」漢溢為潛，自小至大。「人盡小者大，積微者著，德至者色澤洽。」澤洽榮也。楊注謂德潤身。「行盡而聲聞遠。」

The Shuowen Jiezi says: "Wei" refers to being in a high place while feeling fear. The Zhan Guo Ce records Su Qin's words to the King of Qin: common saying goes that one who can perceive something becoming prominent from its subtle beginnings is considered strong. The Xunzi's Daliu Chapter says: "Rainwater flowing into the Han River is called 'qian'." Hui Dong explains himself: when the Han River overflows, it is called "qian," which represents growth from small to great. The Xunzi continues: a person who exhausts the small can achieve the great, and one who accumulates the minute becomes prominent; a person with complete virtue will have a harmonious and radiant appearance. Hui Dong explains himself: "Ze jie" is what was previously referred to as "rong," and Yang Jing's annotation is "de ruen shen." The Xunzi concludes by saying that when virtue is fully cultivated, reputation naturally spreads far.

董子《繁露》曰：「春秋至意有二端，小大微著之分也。夫覽求微細於無端之處，誠知小之為大也，微之將為著也。吉凶未形，聖人所獨立也。」不見不聞，故曰獨立。「雖欲從之，末由也已。德輶如毛，民鮮克舉，此之謂也。故王者受命改正朔，不順數而往，必迎。」迎讀為逆。「來而受之者。」

Dong Zhongshu in "Chunqiu Fanlu" says: The deepest intention of the "Spring and Autumn Annals" has two aspects, namely the distinction between small and great, and between subtle and prominent. Only those who can search for the subtle in places where there is no apparent beginning can truly understand that the small will eventually become great and the subtle will eventually become prominent. When good and evil have not yet taken shape, it is precisely where the sage establishes his own position. Hui Dong himself explains: what is unseen and unheard is called "independent." "Chunqiu Fanlu" continues: others, even if they wish to follow him, have no way to start. The "Book of Poetry" says, "Moral virtue is light as a hair, few people can lift it," which refers to this. Therefore, the king who receives the mandate of heaven and changes the calendar and the first month is not following the numbers of the days in sequence, but must go against the direction. Hui Dong himself explains: "Ying" should be read as "Ni." The last sentence of "Chunqiu Fanlu" says: reverse the direction and ascend, welcoming and receiving it.

授受之義也。故聖人能繫心於微而致之者也。是故《春秋》之道，以元之氣正天之端，以天之端正王之政，以王之政正諸侯之位，五者俱正而化大行。

Building upon the previous reference to Dong Zhongshu's statement, this discusses the principle of the transmission of the Way. Therefore, the sage can focus his mind on the subtle and hidden aspects, then extend from the subtle to the vast and grand. Thus, the teaching of the Spring and Autumn Annals is to use the principle of "Yuan" (origin) to regulate the beginning of Heaven, to use the beginning of Heaven to regulate the policies of the king, and to use the policies of the king to regulate the positions of the feudal lords. The so-called "five aspects" refer to Yuan, Heaven, the king, the feudal lords, and the governance within the state; once these five levels are properly established, the moral teaching can prevail throughout the world.

揚子《太玄》曰：「思心乎一。」又云：「生神莫先乎一。夫一者，思之微也。」注云：「思始於內，故微也。」《後漢書·章帝紀》，元和二年詔曰：「《春秋》於春每月書王者，重三正，慎三微也。」郎顗七事曰：「君子遠覽，防微慮萌。」

Yang Xiong's "Tai Xuan" says: gather thoughts and considerations back to "one." It also says: nothing is more prior than "one" in giving rise to the divine, where "one" refers to the most subtle beginning of thought. Old commentaries explain: thoughts arise from the inner heart, so they are called "subtle." The "Later Han Shu · Chapter on Emperor Zhang's Reign" records that the edict of the second year of Yuanhe said: each month of spring in the "Spring and Autumn Annals" is prefixed with the character "Wang," in order to emphasize the correct calendar of the Xia, Shang, and Zhou dynasties, and to be cautious about the three "subtle" months when yang energy first begins to sprout. Among the seven matters presented by the Eastern Han official Lang Yi, it says: the gentleman looks far ahead, preventing trouble when it is still subtle and merely in its budding stage.

《周書》曰：「慎微以始而敬終，乃不困。」《論語撰考讖》曰：「子夏等七十二人共撰仲尼微言。」《文選》注四十三。《淮南子·修務》曰：「書傳之微者，惟聖人能論之。」注云：「微，妙；論，敘也。」

The Yi Zhou Shu says: To start carefully from small details and to remain respectful and cautious until the end will prevent one from falling into difficulties. The apocryphal text Lünu Zuan Kao Chen says: Zi Xia and the other seventy-two disciples jointly compiled Confucius' "micro words"; this is cited in the fourth volume of Wen Xuan, annotated by Li Shan. The Huainanzi, Xiu Wu Xun says: The subtle parts in the classics can only be explained clearly by sages. Gao You's commentary says: "Wei" means subtle and exquisite, and "lun" means to narrate in an orderly manner.

《韓非子·難言》曰：「總微說約。」《漢書·藝文志》曰：「昔仲尼沒而微言絶，七十子喪而大義乖。」李奇注云：「隱微不顯之言也。」師古曰：「精微要妙之言耳。」案：精微要妙與隱微不顯義同，唐人不識字，更立一義。

The "Han Feizi · Nan Yan" says: Summarize subtle principles and express them with concise words. The "Han Shu · Yi Wen Zhi" says: After Confucius' death, the "micro words" ceased; after the seventy disciples who were closely acquainted with him passed away, the great meanings of the classics became distorted. Han dynasty scholar Li Qi made a commentary saying that "micro words" refer to words that are obscure and not clearly revealed; Tang dynasty scholar Yan Shigū, however, said that "micro words" are merely subtle and profound words. Hui Dong judges that subtle and profound and obscure and not revealed are originally the same meaning, and that Tang people did not understand the study of words and hence established a different interpretation.

又《春秋》家有《左氏微》《鐸氏微》《張氏微》《虞氏微傳》，師古曰：「微謂釋其微指。」《後漢·方術傳》，秦密曰：「董扶襃秋豪之善，貶纖介之惡。」謝承書曰，李咸奏曰：「《春秋》之義，貶纖介之惡，採毫末之善。」

In the Spring and Autumn category of the "Book of Han · Catalogue of Arts and Literature," there are also entries such as "The Subtle Interpretations of the Left," "The Subtle Interpretations of the Diao," "The Subtle Interpretations of the Zhang," and "The Subtle Interpretations of the Yu with Commentary." Yan Shigang explains that the use of the term "micro" in the book titles indicates that these works specifically elaborate on the subtle meanings of the "Spring and Autumn Annals." In the "Biography of the Masters of the Arts and Techniques" in the "Book of the Later Han," Qin Mi (the original text reads "Qin Mi") praises: Dong Fu praised even the smallest good deeds as fine as autumn hair, and condemned even the slightest evil deeds as minute as a hair. Xie Cheng's "Book of the Later Han" records that Li Xian's memorial stated: the principles of the "Spring and Autumn Annals" are precisely to condemn even the slightest evil and to record even the smallest good deeds.

《法言·問明》篇曰：「或問明。曰：微。或曰：微何如其明也？曰：微而見之明，其誖乎？聰明其至矣乎！」宋咸云：言窮微乃聰明至極之美也。「子云識微字，敢問大聰明。」咸曰：既知微義，復問大者。「曰：眩眩乎惟天為聰，惟天為明。」眩眩，幽深也。「夫能高其目而下其耳者，匪天也夫。」

Yang Xiong's "Fa Yan · Wen Ming" records that someone asked what "ming" means, and Yang Xiong answered "wei." The person asked again: How can something so subtle be called "ming"? Yang Xiong replied: To see it in the subtle is truly "ming." Is that not correct? To have ears and eyes so sharp as this is the ultimate. Song Xian of the Song dynasty explained: This refers to the virtue of thoroughly exploring the subtle as the peak of wisdom. The questioner then said: Since you already understand the meaning of "wei," please explain what great wisdom is. Song Xian said: Since the questioner has already grasped the meaning of "wei," he now asks for the greater. Yang Xiong answered: Deep and unfathomable, only the gifted can be truly wise and truly bright. "Xuanxuan" describes the deep and unfathomable. To lift one's eyes as high as possible and lower one's ears as low as possible, hearing everything, can it be anyone but heaven?

《太玄》曰：「一也者，思之微也。」《老子·道經》曰：「搏之不得名曰微。」無形曰微，言一無形體。《孫子》曰：「微乎微，微至於無形。」言其微妙所不可見。「神乎神，神至於無聲。」

Yang Xiong's "Tai Xuan" says: What is called "one" is the very beginning of thought, the most subtle and profound. The "Dao Jing" of the upper part says: reaching out to grasp but failing to grasp, this is called "wei." Hui Dong explains following the text: without form is called "wei," meaning that "one" originally has no form or substance. The "Sunzi · Xu Shi" says: subtle, subtle, subtle to the point of being invisible. Hui Dong explains: this refers to its subtlety beyond visibility. The "Sunzi" continues: marvelous, marvelous, marvelous to the point of being inaudible.

《韓詩外傳》曰：「至精而妙乎天地之間者，德也。《詩》曰：『德輶如毛，民鮮克舉之。』」《慎子》曰：「夫德清（疑作精）微而不見，聰明而不發，是故外物不累其內。」《文選》注。

The Han Poetry External Transmission says: Among all things in the universe, the most refined and subtle is "de" (virtue). Therefore, the Book of Songs, Great Ya, Zhenmin says that virtue is as light as a feather, yet few people among the common people can lift it up. The Shenzi says: Virtue is clear and subtle, invisible, and wise yet not revealed, so external things do not burden his inner self. Hui Dong made a marginal note under the character "qing," doubting that the original character should have been "jing." This entry is found in the annotations of Li Shan to the Wenxuan.

《淮南·本經》曰：「夫至大，天地弗能含也；至微，神明弗能領也。」注云：「領，理也。」《范子計然》曰：「見微知著。」《文選》四十二。《鶡冠子》曰：「精微者，天地之始也。」又曰：「遠之近，顯乎隱，大乎小，眾乎少，莫不從微始。」

The "Benjingxun" section of the "Huainanzi" says: The greatest thing is so vast that even heaven and earth cannot contain it; the most subtle thing is so minute that even the divine cannot control it. Gao You's commentary says: "Ling" means to govern and manage. The "Fanzi Jie Ran" says: Seeing a subtle sign can allow one to foresee a significant outcome; this passage is cited in the annotations to Volume Forty-Two of the "Wenxuan." The "He Guan Zi" says: The subtle and refined is the beginning of heaven and earth. It also says: The distant arises from the near, the manifest from the hidden, the great from the small, and the numerous from the few; nothing does not begin from the subtle and minute.

《說苑·敬慎》篇曰：韓平子問於叔向曰：「剛與柔孰堅？」對曰：「臣年八十矣，齒再墮而舌尚存。老耼有言曰：『天下之至柔馳騁天下之至堅。』又曰：『人之生也柔弱，其死也剛強；萬物草木之生也柔脆，其死也枯槁。』因此觀之，柔弱者生之徒也，剛強者死之徒也。夫生者毀而必復，死者破而愈亡，吾是以知柔之堅於剛也。」平子曰：「善哉！然則子之行何從？」叔向曰：「臣亦柔耳，何以剛為？」平子曰：「柔無乃脆乎？」叔向曰：「柔者，紐而不折，亷而不缺，何為脆也？天下之道微者勝，是以兩軍相加而柔者克之，兩仇爭利而弱者得焉。」

The "Sayings of the Statesman" section of the "Sayings of the States" records that Han Pingzi asked the Jin state official Shu Xiang, which is more enduring, strength or softness. Shu Xiang replied: I am now eighty years old, having lost two sets of teeth, yet my tongue remains intact. Laozi said that the softest thing in the world can move through the hardest; he also said that when a person is alive, his body is soft, but when he dies, it becomes stiff. Grass and trees, all things, when alive are tender, but when dead become withered. From this, I see that softness belongs to the category of life, while strength belongs to the category of death. Living things, when injured, can recover, but dead things, once broken, are completely ruined. Therefore, I know that softness is more enduring than strength. Han Pingzi said: Well said, then which side do you follow in your actions? Shu Xiang replied: I follow softness, why should I follow strength? Han Pingzi said: Is softness not too weak? Shu Xiang replied: Soft things can be bent without breaking, worn without being damaged, how can they be weak? The principle of the world is that the subtle and soft prevail, so when two armies face each other, the soft side can conquer the strong; when two sides compete for advantage, the weak side can gain the upper hand.

《三統曆》曰：「傳曰：元，善之長也。共養三德為善。」孟康注云：「謂三統之微氣也，當施育萬物，故謂之德。」趙岐《孟子》注云：「微，小也。」高誘《呂覽》注云：「微，要眇覩，未萌之萌也。」

Liu Xin's "San Tong Li" says: The "Wenyan Zhuan" of the "Zhou Yi" states "Yuan, the beginning, is the essence of goodness." It also says that to be called "goodness," one must cultivate the virtues of the three unifications (three principles) of heaven, earth, and humanity. Meng Kang's commentary explains that the three virtues refer to the subtle energies within the three unifications, which nurture all things through their transformative power, hence they are called "virtue." Zhao Qi's commentary on the "Mengzi" says: "Wei" means small. Gao You's commentary on the "Lüshi Chunqiu" says: "Wei" means barely perceptible, the budding before the bud.

《說文》曰：「尾，微也。」《易》以下為尾，上為角。《說文》曰：「微，隱行也。《春秋傳》曰：白公其徒微之。」又曰：「妙也，從人從攴，豈省聲。」然則微妙之微當作。

The Shuowen Jiezi says: "Wei" is the same as "Wei" (meaning subtle or hidden). Hui Dong further explains: The Zhou Yi uses the first line of a hexagram as "wei" (tail), for example, in the hexagram Wei Ji (The Unfinished), the first line says "ru qi wei" (its tail is wet). It uses the top line of a hexagram as "jiao" (horn), for example, in the hexagram Jin (Progress), the top line says "jin qi jiao" (advance with the horn). The Shuowen Jiezi also says: "Wei" means to act in concealment, and it cites the Spring and Autumn Zuo Zhuan "bai gong qi tu wei zhi" (White Gong's followers concealed his body) as evidence — after White Gong Sheng's defeat and death, his followers concealed his corpse. The Shuowen Jiezi also mentions another character, which means exquisite or refined, with the radical for person and the radical for strike, using the character "qi" with a simplified form as its phonetic component. Hui Dong therefore concludes that the "wei" in "wei miao" (subtle and profound) should originally be written as that character. However, this character (which should be "guan") has been lost in both instances in the original text, and it is still kept as it is in the original version without any addition.

《荀子·致仕》篇曰：「知微而論，可以為師。」《詩·烝民》曰：「人亦有言，德輶如毛，民鮮克舉之。我儀圖之，維仲山甫舉之，愛莫助之。」毛傳曰：「愛，隱也。」隱微之地，故人莫能助。

The Xunzi's chapter "Zhi Shi" says: Those who understand the subtle and can explain it clearly can become teachers of people. The Shijing's Da Ya "Zhen Min" says: There is an old saying among people, that virtue is light as a feather, yet few people can lift it up; I carefully consider this saying, only Zhongshanfu could lift it up, but the virtue that is hidden is something others cannot help with. Mao Heng's "Mao Shi Gu Xun Zhuan" explains: "Ai" means hidden. Hui Dong further explains: Virtue lies in the hidden and subtle, so others cannot help.

《中庸》曰：「是故君子篤恭而天下平。《詩》云：予懷明德，不大聲以色。子曰：聲色之於以化民，末也。《詩》曰：德輶如毛。毛猶有倫。上天之載，無聲無臭。至矣。」

The last chapter of the Zhongyong says: Therefore, a gentleman only needs to be sincere and respectful, and the world will naturally become peaceful. It cites the "Shijing · Daying · Huangyi" saying, "I cherish bright virtue, not by loud words and stern expressions," to explain that Heaven rewards King Wen's bright virtue without relying on harsh speech and severe demeanor. It also cites Confucius' words: to educate the people through voice and expression is the last resort. Then it cites the "Shijing · Daying · Zhengmin" saying, "Virtue is light as hair," implying that even feathers have a form to compare with; thus, it cites the "Shijing · Daying · Wenwang" saying, "Heaven's carrying forth, without sound or smell," to explain that Heaven nurtures all things without sound or odor, and this is what reaches the ultimate truth.

《禮器》曰：「禮有以少為貴者，以其內心也。德產之致也精微，觀天下之物，無可以稱其德者，如此則得不以少為貴乎？是故君子慎其獨也。」案：德產之致也精微，所謂德輶如毛也；觀天下之物無可以稱其德者，故民鮮克舉之也；君子慎其獨，故愛莫助之也。

The Book of Rites, Volume on Ritual Objects says: "Ritual is valued in its simplicity because its worth lies in the sincerity of the heart." The ultimate refinement of virtue is subtle and hard to perceive. When observing all things in the world, none can be considered worthy of matching such virtue. Thus, how can we not value "simplicity"? Therefore, the gentleman is especially cautious when alone. Hui Dong comments: "The ultimate refinement of virtue is subtle and refined," which corresponds to the verse in the Book of Poetry, "Virtue is light as hair." "Observing all things in the world, none can be considered worthy of matching such virtue," so the Book of Poetry says, "Few people can carry it out." "The gentleman is especially cautious when alone," so the Book of Poetry says, "Love cannot help." He uses this passage from the Book of Rites to verify three lines from the Book of Zhenmin, connecting "caution in solitude" with "subtlety" as one concept.

《管子·白心》曰：「道之大如天，其廣如地，其重如石，其輕如羽。」荀子《不苟》曰：「操而得之則輕。」《詩》曰：「德輶如毛。」輕則獨行，愛莫助之。《莊子·齊物》曰：「天下莫大於秋豪之末而太山為小。」

The "White Mind" chapter of the "Guanzi" says: The Dao is vast like heaven, wide like earth, heavy like stone, and light like feathers. The "Not Being Rash" chapter of the "Xunzi" says: When you hold it in your hand, it feels light. Hui Dong uses the "Shijing" verse "De is as light as hair" to support this, and further explains: Since it is light, it can only be carried alone, so the "Shijing" continues with "Love cannot help it." The "Qiwu Lun" chapter of the "Zhuangzi" says: There is nothing in the world bigger than the tip of a autumn hair, yet Mount Tai is considered small — from the perspective of the Dao, distinctions of big and small should not be fixed.

《淮南·原道》曰：「神托於秋豪之末。」高注：「言微妙也。」「而大與宇宙之總。」高注：「宇宙諭天地總合也。」又曰：「貴虛者以豪末為宅也。」高注：「虛者，情無所念慮也；以豪末為宅者，言精微也。」《俶真》曰：「夫秋豪之末淪於無間而復歸於大矣。」高誘注云：「秋豪微妙，故能入於無間。間，孔。言道無形，以豪末比道，猶復為大也。」

The Huainanzi · Yuan Dao Xun says: "The spirit can be entrusted to the tip of a hair." Gao You's commentary: This refers to its subtlety. The original text continues: "It is also great enough to encompass the entire universe." Gao You's commentary: "Universe" refers to the total combination of heaven and earth. The Yuan Dao Xun also says: Those who value emptiness and quietness regard the tip of a hair as their dwelling. Gao You's commentary: "Empty" means having no mental concerns; "taking the tip of a hair as a dwelling" means reaching the extreme of subtlety. The Chu Zhen Xun says: The tip of a hair can sink into places without gaps, and then return to vastness. Gao You's commentary: The tip of a hair is extremely subtle, so it can enter places without gaps; "gap" means a hole. This is saying that Dao has no form, using the tip of a hair to compare Dao, yet the tip of a hair is still too large.

《意林》引《太公金匱》曰：武王問五帝之戒。太公曰：「道自微而生，禍自微而成。慎終與始，完如金城。」

The Yi Lin cites the Tai Gong Jin Gui, which records that King Wu of Zhou asked Tai Gong about the admonitions left by the Five Emperors. Tai Gong replied: The Way grows from subtle beginnings, and calamity also arises from subtle beginnings; if one remains cautious from beginning to end, a person is as solid and unbreakable as a golden city.

《易乾鑿度》曰：「天氣三微而成著，三著而成體。」鄭注云：「五日為一微，十五日為一著，故五日有一候，十五日成一氣也。冬至陽始生，積十五日至小寒為一著，至大寒為二著，至立春為三著，凡四十五日而成一節，故曰三著而成體也。正月則泰卦用事，故曰成體而郊也。」

The book of Weishi, "Yi Gan Zao Du," says: The heavenly qi must pass through three "wei" to form one "zhuo," and after three "zhuo" the form is completed. Zheng Xuan explains: Five days make up one "wei," and fifteen days make up one "zhuo," so five days form a "hou," and fifteen days form a solar term. On the day of Winter Solstice, the yang qi begins to arise. Accumulating fifteen days until the Minor Cold is the first "zhuo," until the Major Cold is the second "zhuo," and until the Beginning of Spring is the third "zhuo," totaling forty-five days to form one solar term. Therefore, it is said "three zhuo form the body." By the first lunar month, the hexagram Tai is in command, so when the form is complete, the ritual of the suburban sacrifice can be performed.

《後漢書·魯恭傳》，恭議奏曰：「孝章皇帝深惟古人之道，助三正之微，定律著令。」注云：「三正，三微也。」《前書音義》曰：「言陽氣始施，萬物微而未著，故曰微。」

The Book of the Later Han, Volume on Lu Gong, records that Lu Gong's memorial said: Emperor Xiaozhuang deeply understood the principles of ancient sages, supported the three primary principles and the initial emergence of yang energy, thus establishing laws and codifying them as legal statutes. Tang dynasty scholar Li Xian explained that the term "three principles" refers to "three beginnings." The Han Book Phonology and Meaning explains that this refers to the initial manifestation of yang energy, when all things are still subtle and not yet apparent, hence called "beginning."

《陳寵傳》：漢舊事，斷獄報重常盡三冬之月，是時帝始改用冬初。孝章，十月而已。元和二年，長水校尉賈宗上言，以為斷獄不盡三冬，故陰氣微弱，陽氣發洩，招致災旱，事在於此。帝以其言下公卿議。寵奏曰：「夫冬至之節，陽氣始萌，故十一月有蘭、射干、芸、荔之應。」《易通卦驗》曰：「十一月廣莫風至，則蘭、夜乾生。」《時令》曰：「諸生蕩，安形體。」仲冬一陽爻生，草木皆欲萌動。「天以為正，周以為春。」正、春皆始也。十一月萬物微而未著，天以為正而周以為歲首。「十二月陽氣上通，雉雊雞乳，地以為正，殷以為春。」十二月二陽爻生，陽氣上通。「十三月陽氣已至，天地已交，萬物皆出，蟄蟲始振，人以為正，夏以為春。」十三月，今正月也，萬物皆出於地，人始初見，故曰人以為正。「三微成著，以通三統。」統者，統一歲之事。

The Book of the Later Han, Chen Chong's Biography, records that according to Han dynasty customs, the judgment of capital punishment and the reporting of severe punishments were usually postponed until after the three winter months had passed. However, during the reign of Emperor Zhang, this was changed to be handled at the beginning of winter; the so-called reform of Emperor Zhang was merely moving the date to October. In the second year of Yuanhe, the commander of the Changshui Garrison, Jia Zong, submitted a memorial stating that the courts did not wait for the full three months of winter, leading to weak yin energy and leakage of yang energy, which caused droughts. The root of the problem was here. Emperor Zhang had this opinion presented to the ministers. Chen Chong submitted a memorial saying: At the beginning of winter, yang energy is just beginning to emerge, so in November, plants such as orchids, arrowhead, angelica, and rush begin to grow. Hui Dong cites the esoteric text "Yi Tong Gua Xian": When the broad wind of the eleventh month arrives, orchids and night dry plants grow. He also cites the "Shi Ling": All living things begin to stir, and the body is nurtured. He adds a note saying that during the middle of winter, a single yang line is born, and plants and trees begin to sprout. Chen Chong continued: This month is regarded as the first month by heaven, and as spring by the Zhou dynasty. Hui Dong notes: "Zheng" and "chun" both mean beginning. In November, all things are still subtle and not yet visible, so heaven regards it as the beginning, and the Zhou dynasty regards it as the start of the year. Chen Chong then said: In December, yang energy rises upward, wild chickens call, domestic chickens lay eggs, the earth regards it as the first month, and the Yin dynasty regards it as spring. Hui Dong notes: The two yang lines are formed in December, and yang energy rises upward. Chen Chong further said: In the thirteenth month, yang energy has reached its peak, heaven and earth communicate, all things emerge, and insects that were hibernating begin to move. Humans regard it as the first month, and the Xia dynasty regarded it as spring. Hui Dong notes: The so-called thirteenth month is today's first month. All things emerge from the earth, and human affairs begin to show signs, so humans regard it as the beginning. Chen Chong summarized: Three "wei" (subtle) combine to form one "zhe" (visible), thus connecting the three unities of heaven, earth, and humanity. The old commentary says: "Tong" means governing the entire year's affairs.

棟案：何休《公羊》注云：「統者，始也。」「周以天元，殷以地元，夏以人元。若以此時行刑，則殷周歲首皆當流血，不合人心，不稽天意。《月令》曰：孟冬之月」——孟冬當作季秋——「趣獄刑，無留罪。明大刑畢在立冬也。秦為虐政，四時行刑；聖漢初興，改從簡易，蕭何草律，季秋論因，俱避立春之月而不計天地之正，二王之春，實頗有違。」言蕭何不論天地之正及殷周之春，實乖正道。「陛下探幽析微，允執其中，革百載之失，建永年之功，上有迎承之敬，下有奉微之惠，三正之月，不用斷獄，敬承天意，奉順三微也。稽《春秋》之文，《春秋》於春每月書王，所以統三統，當《月令》之意，聖功美業不宜中疑。」書奏，帝納之。《白虎通》述三微與此略同。

Hui Dong commented: He Xiu's "Commentary on the Spring and Autumn Annals by Gongyang" says that "tong" means beginning. Chen Chong's memorial continues by saying that the Zhou dynasty took the sky as the beginning, the Yin dynasty took the earth as the beginning, and the Xia dynasty took humans as the beginning; if capital punishment were carried out during these three months, then the beginning of the year for both Yin and Zhou would involve bloodshed, which would not conform to people's hearts nor to heavenly will. He cited the "Ling" saying, "In the first month of winter, hasten the trials and executions, and do not leave crimes unjudged." Hui Dong's marginal note pointed out that "first month of winter" should be "last month of autumn"; this shows that severe punishments should all be completed before the beginning of winter. The Qin dynasty practiced harsh rule, killing people in all four seasons; in the early years of our dynasty, reforms were made to simplify the system, and Xiao He drafted the laws and regulations, stipulating that capital punishment should be decided in the last month of autumn. Although these avoided the month of the beginning of spring, they did not take into account the proper time of heaven and earth or the spring months of the Yin and Zhou dynasties, which was indeed a serious deviation. Hui Dong explained that this sentence means Xiao He only avoided the beginning of spring but did not consider the proper time of heaven and earth and the spring months of Yin and Zhou, which was indeed a departure from the correct path. Chen Chong concluded by saying that the emperor investigates hidden matters and analyzes subtle details, upholds the middle way, eliminates a hundred years of mistakes, and establishes a lasting achievement; towards the heavens, he shows reverence and follows the timing of heaven, and towards the people, he shows benevolence in implementing the three beginnings; stopping trials and judgments in the three beginning months is exactly following the heavenly will and obeying the three beginnings. Examining the grammatical structure of the Spring and Autumn Annals, it writes the character "Wang" (king) in each month of spring, which is used to unify the three beginnings, which is consistent with the intention of the Ling. Thus, such a virtuous and glorious achievement should not be hesitated in the middle. The memorial was submitted, and Emperor Zhang of the Eastern Han accepted his suggestion. Hui Dong added that the "White Tiger Classic" discusses the three beginnings, which is largely similar to this passage.

《白虎通》曰：「正朔有三，何？本天有三統，謂三微之月也。明王者當奉順而承之，故受命各統一正也，敬始重本也。朔者，蘇也，革也，言萬物革更於是，故統焉。」

The White Tiger Classic says: Why are there three kinds of new moons? The fundamental reason is that heaven has three unifications, which correspond to the three initial "micro" months when yang energy begins to sprout. This indicates that the king who receives the mandate should follow the heavenly way and inherit it, so each dynasty that receives the mandate uses its own kind of new moon as the standard. This is to show reverence for the beginning and to value the root. "Shuo" has two meanings: revival and transformation. It refers to the time when all things renew and change, hence it is used as the starting point of a unified system.

《漢書·劉向傳》，向疏曰：「王者必通三統，明天命所授者博，非獨一姓也。」應劭曰：「二王之後與己為三統也。」孟康曰：「天地人之始也。」

The Han Shu · Liu Xiang Biography records that Liu Xiang submitted a memorial stating that a king must understand the three unifications, to demonstrate that the mandate of heaven is not confined to one family, but extends to those who possess virtue. Ye Shao's commentary says that the three unifications refer to combining the descendants of the two previous dynasties with the current dynasty, making a total of three unifications. Meng Kang's commentary says that the three unifications are the beginnings of heaven, earth, and humanity.

《中庸》曰：「莫見乎隱，莫顯乎微，故君子慎其獨也。」又云：「知微之顯，可與入德矣。」太史公《史記》贊曰：「《易》本隱以之顯。」愚謂：隱者，乾初九也，至二則顯矣，故云隱以之顯。《文言》釋九二云「閒邪存其誠」，二陽不正，故曰閒邪存誠，謂慎獨也。荀子曰：「不誠則不能獨。」獨則形，隱猶曲也。《中庸》曰：「其次致曲，曲能有誠，誠則形，形則著。」《孝經緯》「天道三微而成著」，皆是義也。「唯天下至誠」謂九五也，「其次致曲」謂九二也。唯天下至誠，誠者也；其次致曲，誠之者也。致曲即孟子思誠。二升坤五，所謂「及其成功一也」。

The Zhongyong says: There is nothing more easily revealed than what is hidden, and nothing more easily made clear than what is subtle. Therefore, the gentleman is most cautious when alone. It also says: Understanding that subtle things will eventually become evident, one can thus enter the way of virtue. Sima Qian in his commentary on the Shiji says: The Zhou Yi moves from the hidden to the manifest. Hui Dong expresses his own view: The term "hidden" refers to the first line of the Qian hexagram, which becomes evident when it rises to the second line. Therefore, it is said "originally hidden, then manifest." The Wenyan Zhuan explains the second line with the phrase "guard against evil and preserve sincerity," because the second line is a yang line in a yin position, not properly aligned with the center, so it needs to guard against evil thoughts and cultivate sincerity. This is the meaning of being cautious when alone. Xunzi says: Without sincerity, one cannot maintain solitude. Maintaining solitude leads to visible form, and "hidden" corresponds to the "curved" mentioned in the Zhongyong. The Zhongyong says: Those of the next level focus on the curved aspect, and even the curved can reach sincerity. With sincerity, it becomes evident, and when it becomes evident, it becomes prominent. The Xiaojingwei says "the way of heaven is three subtle aspects that become manifest," which all express the same principle. Hui Dong further matches the lines with positions: "Only the most sincere in the world" refers to the fifth line, and "the next level focuses on the subtle" refers to the second line. The most sincere is someone who is naturally sincere, while focusing on the subtle is someone who strives for sincerity. Focusing on the subtle is what Mencius calls "thinking about sincerity." The second line rising to the fifth line of the Kūn hexagram exactly matches the Zhongyong's statement "when it is completed, it is the same."

乾善九五，坤善六二。乾二中而不正，三正而不中，四不中不正。二養正，三求中，兼之四也。以《中庸》言之，二、三學知利行者也，四困知勉行者也，五生知安行者也，及其知之、及其成功則一也。

The Qian hexagram is most favorable at line nine in the fifth position, and the Kun hexagram is most favorable at line six in the second position. In the Qian hexagram, line nine in the second position is in the central position but not in the correct position, line nine in the third position is in the correct position but not in the central position, and line nine in the fourth position is neither in the central nor correct position. Line nine in the second position cultivates the correct path, line nine in the third position pursues the middle path, and when these two are considered together, it is line nine in the fourth position. Using the terminology from the Zhongyong, line nine in the second and line nine in the third belong to the first class of "learning and knowing, benefiting and acting," line nine in the fourth belongs to the first class of "being constrained and knowing, striving and acting," and line nine in the fifth belongs to the first class of "being born with knowledge, and acting with ease." However, when one truly knows and truly succeeds, there is no distinction among the three.

《虞書·皐陶謨》曰：「兢兢業業，一日二日萬幾。」注云：「幾，微也。言當戒懼萬事之微。」又曰：「安女止，惟幾惟康。」注云：「念慮幾微，以保其安。」

The Book of Documents, Yu Shu, Gao Yao Mo says: Be careful and cautious, for within a day or two there are ten thousand or so subtle matters needing resolution. The old commentary explains: "Ji" means the subtle and hidden, meaning one should maintain vigilance over the slightest signs of all things. The Gao Yao Mo also says: Be content with your position, be attentive to the subtle, and seek peace. The old commentary explains: Only by examining these subtle thoughts at their very beginning can one preserve inner tranquility.

又曰：「帝庸作歌曰：勑天之命，惟時惟幾。」注云：「奉正天命以臨民，惟在順時，惟在慎微。」《顧命》，王曰：「思夫人自亂於威儀，爾無以釗冒貢於非幾。」

The "Gao Yao Mo" also says: Shun composed a song stating that carrying out the heavenly mandate lies entirely in following the proper timing and being cautious about subtle signs. The old commentary explains: upholding the upright heavenly mandate to govern the people lies in following the proper time and being cautious about minute details. The "Shang Shu · Gu Ming" records that King Cheng, on his deathbed, said: people often make mistakes in their conduct and demeanor; you must not allow Prince Zhao to act recklessly and fall into matters that are improper in their subtle aspects.

幾者吉之先見，非幾不善也。《繫上》曰：「夫易，聖人之所以極深而研機也。」鄭注云：「機當為幾。幾，微也。」包咸注《論語》云：「幾者，微也。」《說文》同。

Hui Dong followed the two characters "fei ji" from "Gu Ming" and explained: "ji" refers to the initial sign of a favorable omen, so "fei ji" means something not auspicious. The "Great Treatise on the Upper Part" of "Xici" says that the "Zhou Yi" is a book used by the sage to investigate the profound and explore the subtle. Zheng Xuan's commentary says that the character "ji" should be read as "ji", and "ji" refers to the subtle and hidden. Bao Xian's commentary on the "Lunyu" also says "ji" means the subtle and hidden, and this explanation is the same as in the "Shuo Wen Jie Zi".

又曰：「子曰：知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者動之微，吉之先見者也。君子見幾而作，不俟終日。」虞注云：「幾謂陽也，陽在復初稱幾。」王弼曰：「幾者，去無入有。」《易正義》曰：「幾者，去無入有，有理而未形之時。」

The Great Treatise Lower Transmission says: Confucius said, those who can understand the subtle signs are almost like deities. A gentleman does not flatter in his dealings with superiors and does not look down on inferiors, which is called understanding the subtle signs. The term "ji" refers to the initial emergence of a trend, the first indication of a favorable omen; when a gentleman perceives "ji," he acts immediately without waiting for a whole day. Yu Fan's commentary says: "ji" refers to the yang line. When yang energy is hidden in the first line of the Fu hexagram, it is called "ji." Wang Bi said: "ji" is the moment when something emerges from non-existence into existence. Kong Yingda's The Correct Meaning of the Zhou Changes said: "ji" is the transition from non-existence to existence, the stage where the principle is already present but the form has not yet taken shape.

《文言》曰：「知至至之，可與幾也。」述云：至謂初。幾者，動之微，知微知章，故可與幾。《尚書·皐陶謨》曰：「無教佚欲有邦，兢兢業業，一日二日萬幾。」偽孔氏注云：「幾，微也。言當戒懼萬事之微。」荀子云：「善日者王。」又云：「王者敬日。」與《書》義同。

The Wenyan section of the Qian hexagram says: Knowing where one should go and actually arriving there, such a person is worthy of discussing "ji." Hui Dong explains in his work Zhouyi Shu: This "zhi" refers to the first line; "ji" is the initial movement that has just begun, subtle and barely perceptible. Someone who can perceive both the subtle and the obvious is fit to discuss "ji." The Shangshu Gaoyaomu says: Do not allow the feudal lords to indulge in their desires; be cautious and careful, for in two days there are ten thousand instances of "ji." The annotation by the traditionally attributed Kong An Guo says: "Ji" refers to the subtle and hidden, meaning one should be vigilant about the minute details of all things. Xunzi says: Those who make good use of each day can become kings; he also says that the king respects each day. This aligns with the meaning of the Shangshu.

《尚書大傳》曰：「在旋機玉衡，以齊七政。」玉衡，斗也。「旋機者何也？」傳曰：「旋者，還也；機者，幾也，微也。其變幾微而所動者大，謂之旋機。是故旋機謂之北極。」

The Shangshu Dazhuan cites the Yao Dian, saying, "Using the spinning wheel of the Big Dipper and the jade balance to align the seven celestial bodies," using the Big Dipper to correct the movement of the sun, moon, and five planets. Hui Dong notes in his marginal commentary: "The jade balance" refers to the Big Dipper. The Dazhuan raises a question: What does "spinning wheel" mean? The answer says: "Spinning" means turning, and "wheel" is "ji," which means subtle or profound; its own movement is extremely subtle, yet it moves something extremely vast, so it is called "spinning wheel." Therefore, "spinning wheel" refers to the North Star.

《說文》曰：「幾，微也，殆也，從。」《說文》：「微也，從二么，從戍。戍，兵守也，而兵守者危也。」荀子人心之危與幾同義。

The Shuowen Jiezi says: "Ji" means subtle and dangerous; the character's form is derived from another character which has been dropped in the original text. The Shuowen explains that character as meaning subtle, with the form consisting of two "yao" characters and "shu". "Shu" means holding weapons to guard, and holding weapons to guard signifies danger. Hui Dong therefore concluded that the "wei" in Xunzi's "the danger of the human heart" refers to the same meaning as "ji", showing that "ji" includes both subtle and dangerous meanings.

邵子《擊壤集》詩云：「何者謂之機？天根理極微。今年初盡處，明日起頭時。此際易得意，其間難下辭。人能知此義，何事不能知。」《孝經鉤命決》曰：「道機合者稱皇。」《文選》注一。

Shao Yong's "Yichuan Jiyang Ji" has a poem that asks: What is called "ji"? It is at the beginning of heaven, where the principle is extremely subtle. It is precisely at the moment when this year is about to end and the next day is about to begin. This transitional point is easiest for intuitive understanding, yet hardest to explain in words. If a person can grasp this meaning, there is nothing they cannot understand. The "Xiaojing Gou Ming jue" (a book of prophecies) says: Only those who can align with the principle of "ji" can be called "huang." This passage is cited in Volume One of Li Shan's commentary on the "Wenxuan."

《荀子·解蔽》篇曰：「《道經》曰：人心之危，道心之微，危微之幾，惟明君子而後能知之。」注云：「幾，萌兆也，與機同。」

The Xunzi's "Jie Bi" chapter cites an ancient text saying: The "Dao Jing" states that human minds are dangerous and unstable, and the Dao mind is subtle and hard to perceive. The "qi" between danger and subtlety can only be recognized by wise and enlightened gentlemen. Yang Jing's commentary says: "Qi" refers to the budding signs, and it is synonymous with the character "ji".

《咸·彖傳》曰：「山上有澤，咸，君子以虛受人。」《祭義》曰：「孝子將祭，慮事不可以不豫，比時具物，不可以不備，虛中以治之。」

The transmitted text of the hexagram 《Xian》 says: "A spring above a mountain," this is 《Xian》; the gentleman takes it as a model, to receive others with an empty heart. These words actually come from the 《Great Image Commentary》, but Hui Dong here titles it as the 《Commentary on the Judgment》. The 《Rites of Zhou · Rituals of Sacrifice》 says: When a filial son is about to perform a sacrifice, he must not fail to plan beforehand, and when the time comes, he must not fail to prepare the sacrificial offerings fully, and he must carry out all these things with a clear and uncluttered mind.

《管子·心術》篇曰：「虛無無形謂之道。」又曰：「虛之與人也無閒，唯聖人得虛道。」注云：「虛能貫穿人形，故曰無閒。」又曰：「天之道虛，地之道靜。虛則不屈，靜則不變。」又曰：「虛者萬物之始也。」注云：「有形生於無形也。」

The "Xin Xu" chapter of the "Guanzi" says: What is empty and without form is called the Dao. It also says: Emptiness has no separation from people, and only the sage can grasp this principle of emptiness. The old commentary explains: Emptiness can penetrate the human body, hence it is said "without separation." It also says: The Dao of Heaven lies in emptiness, and the Dao of Earth lies in stillness; emptiness will not be exhausted, and stillness will not change. It also says: Emptiness is the beginning of all things. The old commentary explains: Formed things arise from the formless.

賈子《新書·道術》曰：「道者，所從接物也。其本者謂之虛，其末者謂之術。虛者言其精微也，平素而無設施也。術也者，所從制萬物也，動靜之數也。凡此皆道也。」《韓非子·外儲說》，鄭長者有言曰：「夫虛靜無為而無見也。」太史公《自序》曰：「虛者道之常也。」

Jia Yi's "Xin Shu · Dao Shu" says: Dao is the means by which people connect with external things. Its root is called "Xu," and its end is called "Shu." What is meant by "Xu" is that it is subtle and hard to see, plain and simple without deliberate arrangement. What is meant by "Shu" is that it is used to control all things, being the principles of movement and stillness, advancement and retreat. These two belong to Dao. The "Han Feizi · Wai Chu Shuo" quotes the words of Zheng the Elder: being empty, quiet, and non-action without revealing traces. Sima Qian's "Taishi Gong Zi Xu" says: "Xu" is the normal state of Dao.

《荀子·解蔽》篇曰：「人何以知道？曰：心。心何以知？曰：虛壹而靜。心未嘗不臧也」——臧讀為藏——「然而有所謂虛；心未嘗不滿也」——滿讀為兩——「然而有所謂一；心未嘗不動也，然而有所謂靜。人生而有知，知而有志，志也者臧」——藏——「也。然而有所謂虛，不以所已臧害所將受謂之虛。心生而有知，知而有異，異也者，同時兼知之；同時兼知之，兩也，然而有所謂一，夫不以一害此一謂之壹。心臥則夢，偷則自行，使之則謀，故心未嘗不動也，然而有所謂靜，不以夢劇亂知謂之靜。未得道而求道者謂之虛壹而靜，知道察、知道行、體道者也。虛壹而靜謂之大清明。」

The Xunzi's "Jie Bi" chapter says: By what do people recognize the Dao? By the mind. By what does the mind recognize? By emptiness, unity, and stillness. The human mind has no way of not storing things (the "臧" in Xunzi's text is read as "藏", meaning "to store"), yet it still emphasizes emptiness; the human mind has no way of not simultaneously holding two kinds of knowledge ("满" is read as "两", meaning "two"), yet it still emphasizes unity; the human mind has no way of not being active, yet it still emphasizes stillness. Humans are born with perception, and with perception comes memory, and memory is storing. Yet it still emphasizes emptiness, which means not letting what is already stored hinder what is yet to be received. This is called emptiness. The mind is born with perception, and with perception it can distinguish differences.the so-called differences mean knowing two things at the same time; knowing two things at the same time is called "two," yet it still emphasizes unity, which means not letting one thing hinder the other. This is called unity. When the mind is asleep, it dreams; when it is unrestrained, it wanders on its own; when it is controlled, it plans. Therefore, the mind has no way of not being active. Yet it still emphasizes stillness, which means not letting dreams and confusion disrupt cognition. This is called stillness. Those who have not yet attained the Dao but are seeking it rely on emptiness, unity, and stillness to enter the path. Those who can know, observe, practice, and embody the Dao also achieve it through these three. When emptiness, unity, and stillness are combined, they are called great clarity.

《易·履》初九：「素履」——素，始也——「往無咎。」象曰：「素履之往，獨行願也。」述曰：初微謂之獨，震為行，使四變而已應之，故獨行願。疏云：初為隱為微，隱微於人為獨。

The line statement of the first line of the "Lu" hexagram in the Zhou Changes says: To walk simply and sincerely, proceeding forward without error. Hui Dong's marginal note says: "Su" means beginning. The Image Commentary says: The reason "su" can proceed is because it alone carries out its own wish. In his work "An Exposition of the Zhou Changes," Hui Dong elaborates: The first line is subtle and profound, hence it is called "du." The lower trigram is Zhen, representing action, which causes the fourth line to move and correspond with the first line, hence it is said "du xing yuan." His commentary also states: The first line belongs to concealment and subtlety; concealment and subtlety in a person is called "du."

《觀》初六曰童觀，馬融注云：「童猶獨也。」《復》六四曰：「中行獨復。」虞注云：「中謂初，震為行，初一陽爻，故稱獨。」

The Line Statement of the first line of the Guan hexagram says "Childlike observation." Ma Rong's commentary explains that "childlike" is like "alone." The Line Statement of the fourth line of the Fu hexagram says "Returning alone along the middle path," meaning to return by oneself while walking along the middle path. Yu Fan comments that "middle" refers to the first line. The lower trigram Zhen represents movement, and the first line is the only yang line in the entire hexagram, hence it is called "alone."

《大過》象曰：「君子以獨立不懼。」虞注云：「君子謂乾初，陽伏巽中，體復一爻潛龍之德，故稱獨立不懼。」疏云初為獨。《晉》初六：「晉如摧如，貞吉。」象曰：「晉如摧如，獨行正也。」虞注云：「失位故摧如，動得位故貞吉。初動震為行，初一稱獨也。」《方言》曰：「一，蜀也，南楚謂之獨。」郭注云：「蜀猶獨也。」是獨即一，故云初一稱獨。

The Great Image of the Great Excess says: The superior person understands from this hexagram to be independent and fearless. Guo Pu's commentary says: Here, the term "superior person" refers to the first line of the Qian hexagram, a yang line hidden within the Xun structure, possessing the virtue of the Fu hexagram, where one yang begins to emerge, like a hidden dragon. Therefore, it is said "independent and fearless." The commentary says: The first line is "dú" (alone). The line statement of the Jin hexagram's first line says: advancing yet encountering obstacles, maintaining the correct position brings good fortune. The image commentary says: When advancing and encountering obstacles, still maintaining the correct path. Guo Pu's commentary says: The first line, being yin in a yang position, loses its proper place, hence "cui ru" (like being crushed). After movement, it attains its proper position, hence "zheng ji" (upright good fortune). The movement of the first line forms Zhen, which represents movement. The first line consists of only one line, hence it is called "dú." The "Fangyan" says: "One" is called "shu," and in southern Chu, it is called "dú." Guo Pu's commentary says: "Shu" is the same as "dú." Thus, "dú" is "one," and therefore the "one" in the first line is called "dú."

《詩·思齊》曰：「不顯亦臨，無射亦保。」朱子曰：「言文王雖居幽隱，亦常若有臨之者；雖無厭射，亦常有所守焉。其純亦不已如是。」

The Book of Poetry, Great Yà, "Si Qi" says: Even in the dark where no one can see, it is as if the divine is present; even when no one despises or reproves, one still maintains perseverance. Zhu Xi explains that this refers to King Wen, although he was in a secluded place, often felt as if someone was watching him; even though no one rejected him, he still held firm to his principles. His virtue of purity and unceasing perseverance was like this.

《詩·烝民》曰：「人亦有言，德輶如毛，民鮮克舉之。我儀圖之，維仲山甫舉之，愛莫助之。」毛傳曰：「儀，宜也；愛，隱也。」正義云：「毛以為德輶如毛，民寡能舉行之者。我以人之此言實得其宜，乃圖謀之，觀誰能行德。維仲山甫獨能舉此德而行之，其德深遠而隱，莫有能助行之者。山甫既無人助，獨行之耳。」棟謂：德輶如毛言微也，民鮮克舉言慎獨者少。唯仲山甫能慎獨，故克舉之。隱微之中，神明獨運，非人所能助，故云愛莫助之。荀子曰：「能積微者速成。」引此詩為證。又曰：「操之則得之，舍之則失之。操而得之則輕，輕則獨行，獨行而不舍則濟矣。」棟謂：德輶如毛，故操而得之則輕；愛莫助之，故云輕則獨行；行而不舍則至誠也，故云則濟矣。毛公用師說，故訓愛為隱；鄭氏不明古義，改訓為惜。七十子喪而大義乖，康成大儒，猶未免也。

The Book of Poetry, Great Odes, "Zhenmin" says: People have a saying that virtue is light as a feather, yet few among the people can lift it up. I carefully consider this saying and find it to be true. Only Zhongshanfu can lift it up, but alas, the hidden virtue cannot be helped by others. Ma Hong's "Ma Zhuan" explains: "Yi" means appropriate, and "Ai" means hidden. Kong Yingda's "Ma Shi Zhengyi" elaborates on Ma's meaning, saying that although virtue is light as a hair, few among the people can truly lift it up and put it into practice. I think this saying of the world is indeed appropriate, so I carefully plan, seeking who can carry out this virtue. Only Zhongshanfu can lift this virtue and act upon it. His virtue is profound and hidden, and no one else can help. Since no one can help, he must act alone. Hui Dong further explains: "De ruo mao" refers to the subtle and hidden, and "min xian ke ju" refers to the scarcity of those who can practice self-discipline in solitude. Only Zhongshanfu can practice self-discipline in solitude, so he can lift it up. In the hidden and subtle, everything depends solely on one's own spiritual clarity, and others cannot interfere, hence "Ai mo zhu zhi." Xunzi says that those who accumulate small efforts achieve success quickly, which is exactly what this poem proves. He also says that holding onto it brings gain, letting it go brings loss. Holding it brings a sense of lightness, and feeling light leads to acting alone. Acting alone without giving up leads to success. Hui Dong further explains: Because virtue is light as a hair, holding it feels light. Because help is not available, it leads to acting alone. Acting without giving up is the highest sincerity, hence "Ze ji yi." Ma Gong followed the old interpretations of his predecessors, hence interpreting "Ai" as "hidden." Zheng Xuan did not understand the ancient meaning and changed it to "regret." The saying that the seventy disciples left and the great principles were distorted is true. Even a great scholar like Zheng Kangcheng could not avoid distortion.

《禮器》曰：「禮之以少為貴者，以其內心也。」鄭注：「內心，用心於內，其德在內。」「德產之致也精微。」鄭注：「致，緻密也。」盧注：「天地之德所生至精至微也。」「觀天下之物無可以稱其德者，如此則得不以少為貴乎？故君子慎其獨也。」獨則象天。

The *Book of Rites: Ritual Vessels* says: The reason ritual values simplicity is because it lies in the sincerity of the heart. Zheng Xuan explains: "Inner heart" means using the heart internally, and virtue is hidden within. The text continues: The extreme refinement of virtue is hard to see. Zheng Xuan explains: "Zhi" means fine and subtle. Lu Zhi explains: This is the most refined and subtle thing produced by the virtue of heaven and earth. The text also says: Observing all objects in the world, none can measure this virtue. Thus, how can we not value simplicity? Therefore, the gentleman is especially cautious when alone. Hui Dong concludes with a final remark: To guard one's solitude is to be similar to heaven.

《中庸》曰：「君子戒慎乎其所不睹，恐懼乎其所不聞。莫見乎隱，莫顯乎微，故君子慎其獨也。」

The Doctrine of the Mean says: A gentleman is cautious even when others cannot see him, and is fearful even when others cannot hear him. There is no place more exposed than the hidden, and no place more evident than the subtle. Therefore, a gentleman is most careful when alone and unobserved.

《大學》曰：「欲正其心者先誠其意。所謂誠其意者，毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然，弇其不善而著其善。人之視已如見其肺肝然，則何益矣。此謂誠於中，形於外，故君子必慎其獨也。曾子曰：十目所視，十手所指，其嚴乎！富潤屋，德潤身，心廣體胖，故君子必誠其意。」鄭注云：「嚴乎，言可畏敬也。胖猶大也。三者言實於內，顯見於外。」

The Great Learning says: To correct one's heart, one must first have sincere intentions. What is sincere intention? It means not deceiving oneself, hating evil as one would hate a foul smell, and loving goodness as one would love beauty. This is called self-satisfaction. Therefore, the gentleman is careful even when alone. The petty person, when idle, can do any evil, but when he meets a gentleman, he hides his evil and shows his goodness. However, others see through him as clearly as they see his liver and lungs. Such concealment is useless. This is called that the inner self manifests in the outer appearance. Therefore, the gentleman must be careful when alone. Zengzi said: Ten eyes watching you, ten fingers pointing at you, how terrible this is. Wealth can decorate a house, virtue can nourish the body and mind, and a broad mind leads to a relaxed posture. Therefore, the gentleman must have sincere intentions. Zheng Xuan's commentary says: "Yan hu" means being awe-inspiring and respectful; "Pang" means being broad and relaxed. The above three passages all talk about inner fulfillment naturally manifesting in the outer appearance.

《大學》《中庸》皆言慎獨。荀子曰：「不誠則不能獨。」《大學》釋誠意則言慎獨，不誠則不能獨，此《大學》義疏也。誠，實也；獨，中外一也。《大學》曰：「此謂誠於中形於外。」《中庸》曰：「誠則形。」堯舜率天下以仁而民從之，桀紂率天下以暴而民從之，皆獨之效也，故曰其所令反其所好而民不從。初疑桀紂之民從暴語，及觀王莽、魏閹時而其言始驗。

The Great Learning and the Doctrine of the Mean both discuss the concept of "shen du" (cautious solitude). Xunzi said: without sincerity, one cannot maintain solitude. When the Great Learning explains "cheng yi" (sincere intention), it is precisely discussing "shen du." Xunzi's statement "without sincerity, one cannot be solitary" can serve as an interpretation of the Great Learning. Hui Dong then defined the two characters: "cheng" means reality, and "du" means consistency between inner and outer. The Great Learning says: this is called sincerity within and manifestation without; the Doctrine of the Mean says: sincerity leads to manifestation. Yao and Shun led the world with benevolence, and the people followed suit; Jie and Zhou led with cruelty, and the people also followed suit—these are all manifestations of the effect of "du." Therefore, the Great Learning says that if the government's orders contradict the ruler's preferences, the people will not obey. Hui Dong recounted that he initially doubted the statement "the people of Jie and Zhou followed their cruelty," until he saw the situations of Wang Mang's usurpation of the Han dynasty and the power of Wei Chongxian in the late Ming dynasty, and then he realized that this statement indeed came true.

《荀子·不苟》篇曰：「君子養心莫善於誠」——即正心先誠意之義——「致誠則無他事矣，唯仁之為守，唯義之為行。誠心守仁則形，形則神，神則能化矣；誠心行義則理，理則明，明則能變矣。變化代興謂之天德。天不言而人推高焉，地不言而人推厚焉，四時不言而百姓期焉，夫此有常以至其誠者也。君子至德，嘿然而喻，未施而親，不怒而威，夫此順命」——天命——「以慎其獨者也。善之為道者，不誠則不獨」——不誠則欺，安能獨——「不獨則不形」——誠則形——「不形」——信不由中——「則雖作於心，見於色，出於言，民猶若未從」——其所令反其所好而民不從——「雖從必疑。天地為大矣，不誠則不能化萬物；聖人為知矣，不誠則不能化萬民；父子為親矣，不誠則疏；君上為尊矣，不誠則卑。夫誠者，君子之所守也，而政事之本也。」

In the "Not Being Rash" chapter of the Xunzi, it says: A gentleman cultivates his mind and nature, and nothing is better than "sincerity." Hui Dong's marginal note explains that this is exactly the meaning of the "Great Learning" saying, "To correct the mind, one must first make the intention sincere." Xunzi then says: When sincerity is achieved, there is nothing else to do but to hold on to benevolence and to practice righteousness. By sincerely holding to benevolence, virtue becomes manifest, and when it becomes manifest, it becomes profound and mysterious, and when it is profound and mysterious, it can influence all things. By sincerely practicing righteousness, affairs become orderly, and when they are orderly, they become clear, and when they are clear, they can transform all things. Transformation and change alternate, and this is called Heavenly Virtue. Heaven does not speak, yet people universally acknowledge its height; Earth does not speak, yet people universally acknowledge its thickness; the four seasons do not speak, yet the people know what to expect—this is all because of the constant way, which brings about their sincerity. When a gentleman's virtue reaches its peak, he remains silent and people naturally understand him; he does not bestow favors, yet people naturally attach themselves to him; he does not get angry, yet there is natural authority. Hui Dong adds a marginal note under "following destiny" with the term "Heavenly Mandate," indicating that this is precisely what is achieved through careful solitude. Xunzi also says: A person who takes goodness as his path cannot maintain solitude without sincerity (Hui Dong's note: Without sincerity, it is self-deception, how can one maintain solitude?). If one cannot maintain solitude, virtue does not manifest (Hui Dong's note: Only when sincere does virtue manifest). If virtue does not manifest (Hui Dong's note: This is insincere belief), then even if one initiates it in the heart, expresses it in appearance, and speaks it out, the people will still not follow (Hui Dong's note: This is "what he commands is contrary to what he desires, and the people do not follow"). Even if they followwith difficulty, they will certainly harbor doubts. The heavens are vast, yet without sincerity, they cannot nurture all things; the sages are wise, yet without sincerity, they cannot nurture the people; father and son are close, yet without sincerity, they become distant; the sovereign is esteemed, yet without sincerity, he becomes despised. Sincerity is what the gentleman must hold on to, and it is the foundation of governance.

《韓非子·揚權》曰：「道無雙，故曰一，是故明君貴獨道之容。」《淮南·繆稱》曰：「獨專之意樂哉！忽乎日滔滔以自新，忘老之及已也。始乎叔季，歸乎伯孟，必此積也。自少至長，不身遁，斯亦不遁人。」遁，隱。「故若行獨梁」——一木之水橋——「不為無人不競其容。故使人信己者易而蒙衣自信者難。」

The Han Feizi says: The Dao has no second, so it is called "one." Therefore, a wise ruler values the demeanor of this singular Dao. The Huainanzi says: How delightful it is to have a single-minded and focused mind! In a state of恍惚, time flows ceaselessly, yet people renew themselves daily, forgetting even the approach of old age. Starting from the youngest, such as the younger brother or younger brother, and eventually reaching the eldest, such as the elder brother or eldest son, must be due to such gradual accumulation. From youth to old age, if one does not hide or conceal oneself, one will not avoid others. Hui Dong's marginal note says: "Dun" means to hide. The text continues: Therefore, when a person walks alone across a single wooden bridge—Hui Dong's marginal note says: It is a bridge made of a single piece of wood over water— one will not be careless in one's demeanor just because there are no people around. From this, we can see that it is easy to gain others' trust, but it is truly difficult to remain confident and honest even when alone, covered by clothes and blankets.

《莊子·庚桑》曰：「為不善乎顯明之中者，人得而誅之；為不善乎幽閒之中者，鬼得而誅之。明乎人、明乎鬼者，然後能獨行。」注云：「幽顯無愧於心，則獨行而不懼。」

The Zhuangzi, in the chapter Geng Sang Chu, says: Those who do evil in broad daylight can be punished by people; those who do evil in darkness can be punished by ghosts and spirits. Only those who are clear-minded toward both people and ghosts and spirits can act alone in the world. The old commentary explains: Whether in darkness or in brightness, if one's heart is without guilt, then one can act alone without fear.

《法言·修身》篇曰：「天下有三門：由於情慾，入自禽門；由於禮義，入自人門；由於獨智，入自聖門。」司馬光曰：「生而知之，獨運明智，極深研幾，非常人所能逮。」

Yang Xiong said in the "Shuxiu" chapter of "Fayang": The world has three gates—following desires leads one through the gate of beasts; following propriety leads one through the gate of humanity; following unique wisdom leads one through the gate of sages. Sima Guang explained that this refers to those who are born with understanding, who independently apply wisdom to explore profound mysteries and examine subtle details, which ordinary people cannot match.

《問神》篇曰：「龍蟠於泥，蚖其肆矣。」龍蟠於泥，獨也，以況君子。肆，恣也。蚖其肆，不慎獨也，以況小人間居為不善也。「蚖哉蚖哉，惡覩龍之志也歟！」寉乎不拔，潛龍之志。

The "Questioning the Gods" section of *Fa Yan* says: A true dragon lies coiled in the mud, and small creatures like lizards become unrestrained. Hui Dong explains according to the text: A dragon coiled in the mud represents "solitude," used to symbolize the gentleman; "肆" means unrestraint, and lizards being unrestrained signify the inability to practice caution in solitude, used to symbolize the behavior of petty men when idle. Yang Xiong then laments: Lizard, lizard, how can you see the mind of the dragon? Hui Dong interprets it with the *Wen Yan* of the *Qian* hexagram: What is firm and unshakable is precisely the mind of the hidden dragon.

《孝至》篇曰：「或曰：何以處偽？曰：有人則作之，無人則輟之，之謂偽。」注云：「道不可須臾離，所以君子慎其獨。」《韓非子·揚權》曰：「道無雙，故曰一，是故明君貴獨道之容。」注云：「道以獨為容。」案：獨道之容即獨也。《大戴禮》武王踐祚帶之銘云：「火滅修容。」《劉子新論》云：「顏回不以夜浴改容。」所謂獨道之容。

The "Fayang · Xiaozhi" section says: Someone asked, how is "falsehood" defined? Yang Xiong answered: If someone is present, he acts; if no one is present, he stops. This is called "falsehood." The old commentary explains: The Way cannot be separated for a moment, so the gentleman must be cautious in solitude. The "Hanfeizi · Yangquan" says: The Way has no second, so it is called "one," thus the wise ruler values the demeanor of that singular Way. The old commentary explains: The Way takes "solitude" as its appearance. Hui Dong comments: The so-called "demeanor of the singular Way" refers precisely to "solitude." The "Da Dai Li Ji" records that when King Wu ascended the throne, there was an inscription on his sash saying: Even when the lamps are extinguished, he still maintains his composure. The "Liu Zi Xin Lun" says: Yan Hui does not change his upright demeanor even when he is bathing at night. These are all examples of the "demeanor of the singular Way."

揚子《太玄》曰：「陰不極則陽不生，亂不極則德不形。君子修德以俟時，不先時而起，不後時而縮，動止微章不失其法者，其唯君子乎！」注云：「君子謂陽也，修德於黃泉，候春而興。」案：修德於黃泉即獨也。君子慎獨，有隱德者必陽報，故莫見乎隱，莫顯乎微。

Yang Xiong's "Tai Xuan" says: Yin does not reach its extreme, Yang will not arise; disorder does not reach its extreme, virtue will not manifest. The gentleman cultivates virtue to wait for the right moment, not rising before the moment, nor retreating after it. Actions and stillness, subtlety and prominence, all remain within proper order, and this is probably what the gentleman is like. The old commentary explains: here "the gentleman" refers to Yang, which cultivates itself in the underground Yellow Spring, and arises only in spring. Hui Dong comments: what is meant by cultivating virtue in the Yellow Spring is "solitude." The gentleman is cautious in solitude, and those who accumulate virtue in secret will surely receive manifest rewards. Therefore, the "Zhongyong" says, there is nothing more evident than what is hidden, and nothing more clear than what is subtle.

《老子·道經》曰：「有物混成，先天地生，寂兮寞兮，獨立而不改。」河上公注云：「獨立者無匹雙，不改者化有常。」案：獨即一也。道獨行，故君子慎獨；道不改，故不可須臾離。

The Upper Part of the Tao Te Ching says: There is a thing that arises before heaven and earth, it is quiet and soundless, empty and formless, standing alone and unchanging. He Shanggong's commentary says: "Standing alone" means it has no counterpart, "unchanging" means its changes follow a constant pattern. Hui Dong argues: "Alone" is "one." The Tao operates alone, so the gentleman should be cautious in solitude; the Tao remains constant, so the Zhongyong says it cannot be separated for a moment.

《淮南·原道》曰：「所謂無形者，一之謂也。所謂一者，無匹合於天下者也。卓然獨立，塊然獨處，上通九天，下貫九野。」

The Huainanzi: Original Way Training says: The term "formless" refers to "one." The "one" is such that nothing in the world can match or harmonize with it. It stands alone exalted, dwelling solitary and unmoved, reaching upward through the nine heavens and penetrating downward through the nine regions of the earth.

《爾雅·釋山》：「獨者蜀。」注云：「蜀亦孤獨。」《方言》：「一，蜀也，南楚謂之獨。」《管子》云：「抱蜀不言而廟堂既修。」半農人云：抱蜀即《老子》抱一。

The Er Ya · Shi Shan says: A single isolated mountain is called "Shu". Guo Pu's commentary says: "Shu" also means loneliness. The Fang Yan says: "One" is called "Shu", and in southern Chu it is called "Du". The Guan Zi says: The sovereign holds onto "Shu" without issuing orders, and the court affairs will naturally be orderly. Hui Dong cites the view of the half farmer: what is meant by "bao shu" is the "bao yi" mentioned in the Lao Zi.

《恆》初六：「浚恆貞凶無攸利。」象曰：「浚恆之凶，始求深也。」虞注云：「乾為始，故曰始求深也。」《乾·彖傳》曰：「大哉乾元，萬物資始。」荀注云：「謂分為六十四卦萬一千五百二十筴，皆受始於乾也。」

The Line Statement of the first line of the Hexagram of Constancy says: Beginning with a deep pursuit of constancy, the divination indicates misfortune and brings no benefit. The Image Commentary says: The misfortune of deep constancy arises because one begins by seeking too deeply. Yu Fan's commentary says: The trigram Qian represents 'beginning,' so it is said 'beginning with deep pursuit.' The Commentary on the Judgment of the Hexagram Qian says: Great is the Qian Yuan, by which all things begin. Xu Shuang's commentary says: The Qian Yuan differentiates into the sixty-four hexagrams and eleven thousand five hundred twenty lines, all receiving their beginning from Qian.

《繫上》曰：「原始反終，故知死生之說。」說，舍也。《大學》曰：「物有本末，事有終始。」《乾鑿度》曰：「乾漸九月。乾者天也，終而為萬物始，北方萬物所始也，故乾位在於十月。」注云：「乾御戌亥在於十月而漸九月也。」

The Great Treatise says: By tracing the origin of things and seeking their end, one understands the principle of life and death. Hui Dong's marginal note says: Here, "say" is equivalent to "abandon," referring to the ultimate destiny of life and death. The Great Learning says: Things have their root and branches, and matters have their beginning and end. The esoteric text The Dry Well Treatise says: The qi of Heaven gradually reaches the ninth month. Heaven is the sky, which at the end of the year becomes the beginning of all things. The north is the direction from which all things begin, so the hexagram of Heaven is placed in the tenth month. Zheng Xuan's commentary says: Heaven governs the branches of Xu and Hai, with its proper position in the tenth month, and its qi has already permeated the ninth month.

又云：「乾位在西北，陽祖微據始也。」又云：「太初者氣之始也，太始者形之始也。」鄭注云：「形，見也，天象形見之所本始也。」案：太始生於戌仲。「太素者，質之始也。」

The "Qian Zao Du" also says: The position of Qian is in the Northwest, and the origin of Yang energy relies on this subtle aspect to initiate the beginning. It also says: Tai-chu is the beginning of Qi, and Tai-shi is the beginning of form. Zheng Xuan's commentary says: "Form" refers to manifestation, meaning the beginning of the source from which celestial phenomena emerge. Hui Dong further explains: Tai-shi originates from the center of Xu position. The "Qian Zao Du" then continues to say: Tai-su is the beginning of substance.

《周書·周祝》曰：「天為古，地為久，察彼萬物名於始。」《爾雅·釋詁》曰：「初、哉、首、基、肇、祖、元、胎、俶、落、權輿，始也。」《老子·道經》曰：「無名天地之始。」注云：「無名者謂道，道無形，故不可名也。始者，道本也，吐氣布化，出於虛無，為天地本始也。」

The *Yizhou Shu · Zhou Zhu* says: Heaven is the most ancient, Earth is the longest enduring, and in examining all things, their names should be determined from their beginning. The *Erya · Xigǔ* says: the words "initial," "beginning," "first," "foundation," "origin," "ancestors," "origin," "embryo," "beginning," "origin," and "initial stage" all mean "beginning." The *Laozi* upper part *Dao Jing* says: "Without name, it is the beginning of heaven and earth." He Shanggong's commentary says: the term "without name" refers to the Dao. The Dao has no form, so it cannot be named. "Beginning" is the root of the Dao. It exhales the primordial qi, spreads out and nurtures all things, emerging from nothingness to become the original beginning of heaven and earth.

《吳子》曰：「夫道者，所以反本復始。」吳起，曾申弟子，傳《左氏春秋》。《呂覽·召類》曰：「元者，吉之始也。」揚雄《羽獵賦》云：「於是玄冬季月，天地隆烈，萬物權輿於內，徂落於外。」注：《爾疋》曰：「權輿，始也。」《昏義》曰：「夫禮始於冠，本於昏。」鄭注云：「始猶根也，本猶乾也。」

The *Book of Wu* says: What is called "Dao" is used to return to the root and revert to the beginning. Hui Dong's marginal note says: Wu Qi was a disciple of Zeng Shen, and he transmitted the *Spring and Autumn Annals* of the *Zuo Tradition*. The *Book of Lord Li* in the *Lüshi Chunqiu* says: "Yuan" is the beginning of auspiciousness. Yang Xiong's *Feather Hunt Fu* says: by the end of the deep winter month, the heavens and earth are severe and cold, and all things are stirring and beginning to sprout internally, while externally they wither and fall. Li Shan's annotation cites the *Erya* saying: "Quanyu" means the beginning. The *Rites of Zhou: Hūn Yì* says: rites begin with the coming-of-age ceremony and take marriage as their foundation. Zheng Xuan's annotation says: "Shi" is like the root of a tree, and "ben" is like the trunk.

《乾鑿度》曰：「太素者，質之始也。」鄭注云：「地質之所本始也。」又云：「太素有質始形也。」案：太素生於亥仲。《文選》注：《方言》曰：「素，本也。」

The "Qian Zao Du" says: "Tai Su" is the beginning of substance. Zheng Xuan's commentary says: This is the beginning of the origin of the material form of the earth. It also says: It was only at "Tai Su" that there was substance, and form began to appear. Hui Dong's analysis states: "Tai Su" arises at the center of the亥 position. The annotation by Li Shàn in the "Wen Xuan" cites the "Fang Yan" saying: "Su" means origin.

《履》初九曰：「素履往無咎。」述云：初為履始，故云素。疏云：《乾鑿度》曰：「太索者，質之始。」鄭注《尚書大傳》云：「素猶始也。」初為履始，故云素，素亦始也。《象上傳》曰：「素履之往，獨行願也。」述云：初微謂之獨。

The first line of the "Gua of Walking" (Lu Gua) states: Walking simply and unadorned, going forward will not result in error. Hui Dong's "An Exposition of the Zhou Changes" explains: The first line is the beginning of the "Lu" Gua, hence it is called "su." The commentary cites the "Tai Su" from the "Tai Zuo Du" as saying "Tai Su is the beginning of substance" (the original text uses "suo" instead of "su"), and also cites Zheng Xuan's commentary on the "Shang Shu Da Zhuan" stating that "su" is like "shi" (beginning). Since the first line is the beginning of "Lu," it is called "su," and "su" is equivalent to "shi." The upper part of the "Xiang Zhuan" says: The reason "su" can go forward is because it acts alone in fulfilling its own will. Hui Dong's "An Exposition of the Zhou Changes" states: The first line is subtle and hidden, hence it is called "du."

張衡《靈憲》注曰：「太素之前，幽清玄靜，寂寞冥默，不可為象，厥中惟靈，厥外惟無。如是者永久焉，斯為冥莖」——一作涬——「蓋乃道根。道根既建，由無生有，太素始萌，萌而未兆，並體同色，坤屯不分。」原注云：「坤屯音渾沌。」《御覽》一。

Zhang Heng's "Ling Xian" and its commentary state: Before Tai Su, there was a state of profound stillness and emptiness, silent and dark, indescribable in form; within it there was only the subtle and mysterious, and outside there was only void. This state lasted for an extremely long time, and this is called "ming jing" — Hui Dong's marginal note: another edition reads "xiong" — it is the root of the Dao. Once the root of the Dao was established, it gave rise to existence from non-existence, and Tai Su began to stir. Though stirring, there was no sign yet, and it was unified and of a single color, with "Kun Tun" not yet separated. The original commentary says: "Kun Tun" is read as "hun dun". This passage is cited in Volume 1 of the "Tai Ping Yu Lian".

《恆》初六：「浚恆貞凶。」象曰：「浚恆之凶，始求深也。」虞注云：「浚，深也。莊九年《公羊傳》曰：浚之者何？深之也。初下稱浚，故曰浚恆。乾初為淵，故深矣。失位變之正，乾為始，故曰始求深也。」乾為始，亦據初。初為始為元，「大哉乾元，萬物資始」，故乾為始也。

The first line of the Hexagram of Constancy states: Beginning with a deep pursuit of constancy, the divination results in misfortune. The Image Commentary says: The misfortune of deep constancy arises from beginning with excessive depth. Yu Fan's annotation says: "Jun" means depth. In the ninth year of Duke Zhuang's reign, the "Gongyang Commentary" asks "What does 'jun' mean?" and answers "It means depth." This shows that "jun" means to deepen. The first line is at the very bottom, so it is called "jun." Therefore, the line statement is called "jun geng." The first line of the Qian trigram originally represents a deep abyss, hence the term "deep." The line six at the beginning is out of its proper position, but after changing, it reaches the correct position. Since Qian represents "beginning," it is said "beginning with depth." Hui Dong adds: The reason Qian is called "beginning" is also based on the first line. The first line is both "beginning" and "yuan." The Commentary on the Judgment says "How great is the Qian yuan, by which all things begin." Therefore, Qian is called "beginning."

《繫上》曰：「無有遠近幽深。」虞注云：「遠謂天，近謂地，深謂陽，幽謂陰。」又曰：「夫易，聖人之所以極深而研幾也。」又曰：「鉤深致遠。」虞注云：「初深故曰鉤深，致遠謂乾。」又曰：「精義入神。」姚信注云：「入在初也。陰陽在初，深不可測，故謂之神。」

The Great Treatise of the Upper Classic says: No matter how distant or near, how deep or hidden, The Zhou Changes can reach them. Yu Fan's commentary says: "Distant" refers to heaven, "near" refers to earth, "deep" refers to yang, and "hidden" refers to yin. It also says: The Zhou Changes is the book that sages use to investigate the hidden and subtle. It also says: drawing out the hidden and bringing in the distant. Yu Fan's commentary says: the first line is the deepest, so it is called "drawing out the deep"; "bringing in the distant" refers to the trigram Qian. It also says: thoroughly studying the meaning and principles to reach the realm of the divine. Yao Xin's commentary says: the term "entering" refers to entering the first line; yin and yang both begin with the first line, which is profound and unfathomable, hence called "divine."

《論語》子貢曰：「夫子之言性與天道，不可得而聞已矣。」何晏注云：「性者，人之所受以生也。天道者，元亨日新之道，深微故不可得而聞之。」

The Analects of Confucius, in the chapter Gongye Chang, records Zigong's words: "We have not heard the Master's words on human nature and the Way of Heaven." Heyan's Annotations on the Analects explain: "Xing" refers to what humans receive from Heaven, which allows them to be generated; "Tian Dao" refers to the principle of origin, flourishing, and renewal, which is profound and subtle, hence why it is not heard.

《後漢·陳忠傳》：自順帝即位，盜賊並起，郡縣更相飾匿，莫肯糾發——更相文飾，隱匿盜賊——忠上疏曰：「臣聞輕者重之端，小者大之源，故堤潰蟻孔，氣洩針芒」——揚雄語——「是以明者慎微，智者識幾。《書》曰：小不可不殺」——《康誥》——「《詩》云：無縱詭隨，以謹無良」——《大雅》——「蓋所以崇本絶末，鉤深之慮也。」棟案：慮之初，故曰鉤深，此與仲翔義合。

The Book of the Later Han, Chen Zhong's Biography, records that since Emperor Shun took the throne, bandits arose in great numbers, and prefectures and counties concealed and shielded each other, with no one willing to report them—Hui Dong's marginal note: meaning they covered up their faults and concealed bandits. Chen Zhong submitted a memorial stating: I have heard that light is the beginning of weight, and small things are the source of great ones. Therefore, a dam collapses from an ant's hole, and air escapes entirely through a needle's point—Hui Dong's marginal note: these two sentences are originally from Yang Xiong. Therefore, the wise are cautious in subtle matters, and the intelligent perceive things at the very beginning. The Book of Documents says, small evils must not be left unpunished (Hui Dong's note: words from Kang Gao); The Book of Poetry says, do not indulge in cunning and leniency, to guard against evil people (Hui Dong's note: words from Da Ya). These are all examples of emphasizing the root and cutting off the branches, and employing deep and far-sighted strategies. Hui Dong's annotation: thinking must be applied at the very beginning, so it is called "hooking the deep," which coincides exactly with Yu Fan's (style name Zhongxiang) interpretation.

《老子·道經》曰：「古之善為士者，微妙玄通，深不可識。」《德經》曰：「玄德深矣遠矣。」《莊子·天地》曰：「視乎冥冥，聽乎無聲，冥冥之中獨見曉焉，無聲之中獨聞和焉。故深之又深而能物焉」——窮其原而後能物物——「神之又神而能精焉。」

The Upper Chapter of the "Dao De Jing" says: In ancient times, those who were good at following the Dao were subtle and profound, penetrating the deep and hidden, so profound that people could not measure them. The Lower Chapter says: The profound virtue is deep and far-reaching. The "Tian Di" section of the "Zhuangzi" says: To see in the dark, to hear in the silent; in the dark alone can one see the light, in the silent alone can one hear the harmonious sound. Therefore, depth must be deeper still to generate all things—Hui Dong's marginal note: Only by exploring to the origin can one master all things—divinity must be more divine still to reach purity.

《繕性》曰：「當時命而大行乎天下則反一無跡，不當時命而大窮乎天下則深根寧極而待，此存身之道也。」《繫下》曰：「龍蛇之蟄以存身也。」虞注云：「潛藏也。龍潛而蛇藏，陰息初巽為蛇，陽息初震為龍。十月坤成，十一月復生，遘巽在下，龍蛇俱蟄。初坤為身，故龍蛇之蟄以存身。」莊子言存身之義通於易。

The Zhuangzi · "Sparing the Nature" says: When one meets with favorable circumstances and achieves great success in the world, one returns to a state of unity without leaving traces; when one does not meet with favorable circumstances and is in hardship and poverty in the world, one firmly establishes one's roots and remains in a secure position waiting for the right time. This is the way to preserve oneself. The "Great Treatise" of the "Lower Transmission" says: Dragons and snakes hibernate in winter to preserve themselves. Yu Fan explains: "Zhe" means concealment. The dragon is concealed, and the snake is hidden. When the yin energy reaches the first line and forms Xun, Xun represents the snake; when the yang energy reaches the first line and forms Zhen, Zhen represents the dragon. In the tenth month, the Kun hexagram is entirely yin, and in the eleventh month, the "Fu" hexagram has one yang line returning, while the "Gou" hexagram has Xun in its lower position, so both the dragon and the snake are in a state of hibernation. The first line belongs to Kun, which represents the body, so the hibernation of dragons and snakes is for preserving the body. Hui Dong comments: The meaning of preserving oneself in the Zhuangzi is in perfect harmony with the "Zhou Yi."

《天下》曰：「以深為根。」注云：「理根為太初之極，不可謂之淺也。」《釋言》曰：「潛，深也。」初為深，《易》潛龍勿用亦在初。《太玄》曰：「夫一一所以摹始而測深也。」

The Zhuangzi says: "Take depth as the foundation." The old annotations explain: the root of this principle is the ultimate beginning, which cannot be considered shallow. The Er Ya says: "Qian" means depth. Hui Dong comments: the first line is precisely "depth," as the first line of the Qian hexagram in the Zhou Yi, "The Hidden Dragon Does Not Act," is located in the first line. Yang Xiong's Tai Xuan says: that "one" is used to describe the beginning and to measure the profound.

《易上經》曰：「初九，潛龍勿用。」述云：易氣從下生，故以下爻為始。乾為龍，潛藏在下，故曰潛龍。其初難知，故稱勿用。太衍之數虛一不用，謂此爻也。又曰：「初六，履霜堅冰至。」

The upper part of the Book of Changes, the Qian hexagram, says: Initial Nine, the dragon is hidden, temporarily not in use. Hui Dong's An Exposition of the Book of Changes explains: The energy of the Book of Changes grows from the bottom up, so the first line is taken as the beginning. Qian represents the dragon, which is hidden at the bottom at this time, hence called "the hidden dragon"; it is at the beginning, difficult to know, hence it is said "not to use." The number of great derivation removes one stick, which refers to this line. The Kun hexagram also says: Initial Six, stepping on frost, knowing that hard ice is about to come.

《繫上》曰：「其初難知，其上易知，本末也。初辭擬之，卒成之終。」《繫下》曰：「小人以小善為無益而弗為也，以小惡為無傷而弗去也。」虞注云：「小善謂復初，小惡謂遘初。」《公羊》隱五年傳云：「初者何？始也。」

The Great Treatise of the Upper Transmission says: The first line of a hexagram is difficult to understand, while the top line is easy to understand; this is the distinction between the root and the tip. The statement of the first line is merely a proposal for the beginning, and it is only at the top line that the matter is finally completed. The Great Treatise of the Lower Transmission says: A petty person thinks that a small good deed brings no benefit and thus does not do it; he also thinks that a small evil is not harmful and thus does not remove it. Yu Fan explains: "A small good deed" refers to the first line of the hexagram Fu, where one yang line begins; "a small evil" refers to the first line of the hexagram Gou, where one yin line begins. The Spring and Autumn Annals of Gongyang asks in the fifth year of Hiding Gong: What does "initial" mean? The answer is: It means the beginning.

《參同契》曰：「元精雲布，因氣托初。」《乾鑿度》曰：「太初者，氣之始也。」鄭注云：「元氣之所本始。太易既是寂然無物矣，焉能生此太初哉？則太初者亦忽然而自生。」又曰：「太初之氣，寒溫始生也。」案：太初生於酉仲。

Wei Boyang's "Zhou Yi San Tong Qi" says: The original essence spreads out like clouds, relying on qi to be established at the beginning. The "Qian Zao Du" says: Taichu is the beginning of qi. Zheng Xuan's commentary says: This is the starting point of the original qi; Taiyi was originally still and empty, how could it give rise to Taichu? It is evident that Taichu also arises suddenly on its own. The "Qian Zao Du" also says: The qi of Taichu begins to differentiate into cold and warmth. Hui Dong comments: Taichu arises at the center of the You position.

京房雜試對（《後漢·律曆志》）曰：「宓犧作易，紀陽氣之初以為律法。建日冬至之聲，以黃鍾為宮，大蔟為商，姑洗為角，林鍾為徵，南呂為羽，應鍾為變宮，蕤賓為變徵，此聲氣之元，五音之正也。」

Jing Fang said in "Zashei Dui" (this passage is cited in "Hou Hanshu · Lüli Zhi"): Fuxi composed the "Yi", recording the beginning of the rising yang energy as the principle for establishing the laws. Taking the sound on the day of Winter Solstice as the standard, he used Huangzhong as the tonic, Taizu as the supertonic, Guxi as the mediant, Linzhong as the subdominant, Nanlv as the dominant, Yingzhong as the submediant, and Rui Bin as the leading tone. This is the origin of sound and breath, and the correct standard for the five tones.

《淮南·俶真》曰：「聖人之學也，欲以反性於初。」高誘注云：「人受天地之中以生。孟子曰：性無不善而情慾害之，故聖人能反其性於初。」

The Huainanzi · Chuzhen Xun says: The sage studies knowledge in order to return his nature to its original state. Gao You's commentary says: Humans are born from the harmonious qi of heaven and earth; Mencius says human nature is inherently good, but desires and emotions damage it, so the sage is able to return his nature to its original state.

《易·大過》：「棟橈。」彖傳曰：「棟橈，本末弱也。」虞注云：「初上陰柔本末弱，故棟橈也。」《繫下》曰：「復，德之本也。」虞注云：「復初乾之元，故德之本也。」

The Zhou Changes (I Ching) Hexagram 52, the Great Exceeding, states: The beam is bent. The Commentary on the Judgment explains: The beam is bent because both the root and the tip are weak. Yu Fan comments: In the Great Exceeding hexagram, the first line and the top line are both yin and flexible, with the beginning and the end both weak, hence the beam is bent. The Great Treatise says: The hexagram Fu is the root of virtue. Yu Fan comments: The first line of the Fu hexagram is the original qi of Qian, hence it is called the root of virtue.

又曰：「其初難知，其上易知，本末也。」侯果注云：「本末，初上也。」《周禮》師氏以三德教國子，一曰至德以為道本，鄭注云：「至德，中和之德，覆燾持載含容者也。」孔子曰：「中庸之為德，其至矣乎！」

The Great Treatise Lower Transmission also says: The first line is difficult to know, while the top line is easy to know; this refers to the distinction between origin and outcome. Hou Guo's commentary says: What is meant by origin and outcome is the first line and the top line. The Rites of Zhou records that the master teacher uses three virtues to educate noble youths. The first is called "the highest virtue," which is used to establish the fundamental principle of the Way. Zheng Xuan's commentary says: "The highest virtue" refers to the virtue of harmony and balance, like the heavens covering and the earth supporting, capable of embracing all things. Confucius said: As a virtue, the mean is probably the highest.

《詩·簡兮》曰：「執轡如組。」毛傳曰：「組，織組也。御眾有文章，言能治眾。」動於近，成於遠也。正義曰：「御者，執轡於此，使馬騁於彼；織組者，總紕於此，而成文於彼；皆動於近成於遠。」《呂覽·先己》曰：「百仞之松，元傷於下而末槁於上；商因之困，謀失於胸，令困於彼。《詩》曰：執轡如組。孔子曰：審此言也可以為天下。子貢曰：何其躁也。孔子曰：非謂其躁也，謂其為之於此而成文於彼也，聖人組修其身而成文於天下矣。」高誘曰：「胸猶內，彼亦外也。」《大戴禮·保傅》曰：「《易》曰：正其本，萬物理。」本謂初。

The *Book of Songs*, *Bai Feng*, *Jian Xi* says: "Holding the reins as if weaving a silk ribbon." Mao Heng's *Mao Transmission* explains: "Zu" refers to a ribbon woven from silk; driving many horses with order and elegance shows that he is capable of governing many. Hui Dong adds a comment: this refers to initiating action nearby and achieving results far away. Kong Yingda's *Commentary* says: the driver holds the reins at the front, yet the horses run at the back; the weaver arranges the threads at the front, yet the pattern forms at the back—both actions are done nearby but results are achieved far away. The *Lüshi Chunqiu*, *Xian Ji* says: a pine tree hundreds of feet high, if its roots are injured, its top will wither; the Shang dynasty thus became troubled, for their plans in the chest were improper, and their decrees outside were in distress. It cites the *Book of Songs*, "Holding the reins as if weaving a silk ribbon," and also cites Confucius' words: understanding this, one can govern the world. Zigong said: this seems too hasty. Confucius said: I am not talking about haste, but about working hard here and achieving elegance there; the sage cultivates himself like weaving a silk ribbon, and elegance is achieved throughout the world. Gao You's annotation says: "Xiong" refers to inner, "Bi" refers to outer. The *Da Dai Li Ji*, *Bao Fu* says: The *Yi* teaches that if its root is rectified, all things will be orderly. Hui Dong notes: here, "Ben" refers to the first line.

《大學》曰：「物有本末，事有終始，知所先後則近道矣。古之慾明明德於天下者，先治其國。」《虞夏書·堯典》曰：「克明俊德，以親九族；九族既睦，平章百姓；百姓昭明，協和萬邦，黎民於變時雍。」由本達末，原始及終，一以貫之之道也。「欲治其國者先齊其家，欲齊其家者先修其身，欲修其身者先正其心，欲正其心者先誠其意。」荀子曰：「養心莫善於誠。」「欲誠其意者先致其知。」鄭注云：「知謂知善惡吉凶之所終始也。」「致知在格物。」《倉頡篇》曰：「格，量度之也。」棟案：此謂知所先。

The Great Learning says: things have roots and branches, and matters have beginnings and ends. Knowing what to do first and what to do later brings one close to the Way. In ancient times, those who wished to manifest the bright virtue throughout the world first governed their own states well. Hui Dong here cites the Book of Documents, Yu and Xia Annals, Yao's Classic: Yao was able to manifest lofty virtue, thus harmonizing the nine clans; after the nine clans were harmonized, he clarified the duties of the officials; when the officials' duties were clear, all the states became harmonious, and the people accordingly became harmonious. Hui Dong concludes: this is exactly the method of proceeding from the root to the branches, from the beginning to the end, maintaining consistency throughout. The Great Learning then says: to govern the state well, one must first regulate one's family; to regulate one's family, one must first cultivate oneself; to cultivate oneself, one must first rectify one's mind; to rectify one's mind, one must first have sincere intentions. Hui Dong cites Xunzi's words: cultivating the mind has nothing better than sincerity. The Great Learning says: to have sincere intentions, one must extend one's knowledge. Zheng Xuan's commentary says: this 'knowledge' refers to knowing where good and evil, fortune and misfortune begin and end. The Great Learning says: to extend knowledge is to investigate things. Hui Dong cites the Cang Jie Chapter: 'Ge' means to measure. Hui Dong concludes: all the above discuss 'knowing what comes first'.

「物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。」棟案：此謂知所後。「自天子以至於庶人，壹是皆以修身為本。」朱子曰：「正心以上皆所以修身也。」「其本亂而末治者否矣，其所厚者薄而其所薄者厚，未之有也。此謂知本，此謂知之至也。」棟案：物有本末，事有終始，格物之事也；知所先後，致知之事也；此謂知本，物格知止之事也。

The Great Learning continues to say: things are measured clearly, then knowledge can be extended to its utmost; when knowledge reaches its utmost, thoughts become sincere; when thoughts are sincere, the mind becomes upright; when the mind is upright, the body is cultivated properly; when the body is cultivated properly, the family is harmonious; when the family is harmonious, the state is well governed; when the state is well governed, the world is at peace. Hui Dong comments: this passage discusses 'knowing the proper order'. The Great Learning also says: from the Son of Heaven down to the common people, all are fundamentally concerned with self-cultivation. Zhu Xi says: all the efforts before rectifying the mind are for the purpose of self-cultivation. The Great Learning concludes: if the root is disordered, the branches cannot be properly cultivated; if what should be treated with care is neglected, and what should be treated lightly is overemphasized, such things have never happened — this is called knowing the root, this is called knowledge reaching its utmost. Hui Dong comments: 'Things have their roots and branches, matters have their beginning and end' belongs to the study of things; 'knowing the proper order of precedence and sequence' belongs to the extension of knowledge; 'this is knowing the root' refers to the matters of comprehending things and attaining the ultimate principle.

《孟子》曰：「人有恆言，皆曰天下國家。天下之本在國，國之本在家，家之本在身。」又曰：徐子曰：「仲尼亟稱於水，曰水哉水哉，何取於水也？」孟子曰：「原泉混混，不舍晝夜，盈科而後進，放乎四海。有本者如是，是之取爾。苟為無本，七八月之閒雨集，溝澮皆盈，其涸也可立而待也。故聲聞過情，君子恥之。」又曰：「有大人者，正己而物正者也。」

The Mengzi, Li Lou Shang says: People often speak of "the world and the state" on their lips; in reality, the root of the world lies in the state, the root of the state lies in the family, and the root of the family lies in oneself. The Mengzi, Li Lou Xia records Xu Pi's question: Confucius often praised water, saying "water, water," so what exactly did he take from water? Mencius answered: The spring water flows continuously, day and night, filling up each depression and flowing forward until it reaches the four seas. Things with a source are like this; Confucius took exactly this quality. If there is no source, then during the seventh and eighth months when rain gathers, all the ditches and channels become full, but they dry up in an instant. Therefore, if reputation exceeds reality, it is a disgrace to a gentleman. The Mengzi also says: There is a kind of great person, who, by rectifying himself, brings all things into proper order.

仲舒對策曰：「臣謹案《春秋》謂一元之意，一者萬物之所從始也，元者辭之所謂大也。謂一為元者，視大始而欲正本也。《春秋》探其本而反自貴者始，故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。四方正，遠近莫敢不壹於正而亡有邪氣奸其閒者。」

Dong Zhongshu said in his response: I carefully examined the meaning of "yi yuan" in the "Spring and Autumn Annals" — "yi" is the origin of all things, and "yuan" in meaning refers to "greatness." Calling "yi" as "yuan" is to emphasize the great beginning and to correct the fundamental. The "Spring and Autumn Annals" seeks the root, and starts from the most honored person himself. Therefore, the ruler should correct his own mind to correct the court, correct the court to correct the officials, correct the officials to correct the people, and correct the people to correct the four directions. When the four directions are corrected, there will be no one far or near who dares not to be correct, and there will be no evil mixed in between.

《呂覽·孝行》曰：「凡為天下治國家，必務本而後末。」詹何曰：「身治而國不治者未之有也。」故曰必務本。「所謂本者，非耕耘種植之謂，務其人也。」務猶求也。「務其人，非貧而富之，寡而眾之」——眾，多也——「務其本也。務本莫貴於孝。」孝為行之本，故聖人貴之。「夫孝，三皇五帝之本務而萬事之紀也。」紀猶貫也。「夫執一術而百善至，百邪去，天下從者其惟孝也。」一術，孝術。「故論人必先以所親而後及所疏」——先本後末，先近後遠——「必先所重而後及所輕。」所重謂其親，所輕謂他人。「今有人於此，行於親重而不簡慢於輕疏」——孝於親以及人之親——「則是篤謹孝道」——厚慎孝道——「先王之所以治天下也。」先王以孝治天下。「故愛其親不敢惡人，敬其親不敢慢人。愛敬盡於事親，光耀加於百姓」——加，施也——「究於四海，此天子之孝也。」此《孝經》義疏也。《聖治章》曰：「聖人因嚴以教敬，因親以教愛。聖人之教不肅而成，其政不嚴而治，其所因者本也。」注：本謂孝也。

The "Lüshi Chunqiu · Xiaoxing Lian" says: Whatever one does to govern the world and the state, one must first focus on the root, and only then attend to the details. Hui Dong cites Zhan He's words: There has never been a case where a person who has cultivated himself well fails to govern the state well; therefore, one must first focus on the root. The "Lüshi Chunqiu" continues to say: The so-called root does not refer to plowing and farming, but rather to making efforts in the "person." Gao You's annotation: "Mù" means to seek. The original text says: Making efforts in the person does not mean turning poverty into wealth or scarcity into abundance—Gao You's annotation: "Zhong" means many—rather it is to focus on the root; there is nothing more precious than filial piety as the root. Hui Dong adds a comment: Filial piety is the root of all virtues, so the sages value it highly. The "Lüshi Chunqiu" says: Filial piety is the fundamental matter of the Three Emperors and Five Kings, and also the main principle of all things. Gao You's annotation: "Ji" is like a thread that connects. The original text also says: Mastering this one technique, all good deeds will come, all evils will depart, and all people will follow only filial piety. Gao You's annotation: This "yi shu" is the technique of filial piety. The original text says: Therefore, when evaluating a person, one must first look at how he treats those close to him, and then look at how he treats those distant from him—Hui Dong's annotation: This is first the root and then the details, first the near and then the far—must first look at how he treats those of great importance, and then look at how he treats those of lesser importance. Gao You's annotation: What is valued is his parents, and what is of lesser importance is others. The original text says: Suppose there is a person who is devoted to those close and important, and does not neglect those distant and unimportant—Hui Dong's annotation: This is extending filial respect to one's own parents to others' parents—this is being earnest and cautious in upholding filial piety (Gao You's annotation: being earnest and cautious in upholding filial piety), and this is exactly the method used by the former kings to govern the world. Hui Dong's annotation: The former kings indeed governed the world through filial piety. The original text says: Therefore, loving one's own parents, one dares not dislike others; respecting one's own parents, one dares not be disrespectful to others. Applying love and respect to serving one's parents, the radiance extends to the people, reaching all the four seas, which is the filial piety of the Son of Heaven. Hui Dong's annotation: This entire passage is the exegesis of the "Xiao Jing." The "Xiao Jing · Shengzhi Zhang" says: The sages follow people's reverence for their fathers to teach "respect," and follow people's love for their parents to teach "love." The sages' education does not need strictness to succeed, and their politics do not need severity to be effective, because what they rely on is the root. The annotation says: This "ben" is filial piety.

《呂覽·執一》曰：「楚王問為國於詹子。」詹何，隱者。「詹子對曰：何聞為身，不聞為國。」詹子豈以國可無為哉？以為為國之本在於為身。「身為而家為，家為而國為，國為而天下為。故曰以身為家，以家為國，以國為天下。此四者異位同本。故聖人之事，廣之則極宇宙窮日月」——窮亦極也——「約之則無出乎身者也。」

The *Lüshi Chunqiu* *Zhiyi* says: King Chu of Chu asked Zhan Zi how to govern the country. Hui Dong's marginal note says: Zhan He was a hermit. Zhan Zi replied: I have only heard of cultivating oneself, not of governing the country. Hui Dong comments: Does Zhan Zi mean that the country does not need to be governed? He means that the fundamental principle of governing the country lies in cultivating oneself. The original text continues: When one cultivates oneself well, the family will be cultivated accordingly; when the family is cultivated well, the country will be cultivated accordingly; when the country is cultivated well, the world will be cultivated accordingly. Therefore, applying the method of cultivating oneself to the family, the method of governing the family to the country, and the method of governing the country to the world; these four have different levels but the same fundamental principle. Therefore, the deeds of the sage, when extended, can exhaust the universe and the sun and moon (Gao You's note: "exhaust" also means "to reach the extreme"), and when gathered, do not go beyond one's own body.

《老子·德經》曰：「善建者不拔。」《文言》初九曰：「確乎其不可拔。」《屯》初九曰：「利建侯。」虞仲翔引《老子》為證。又曰：「修之於身，其德乃真。」《淮南·道應》曰：「楚莊王問詹何曰：治國奈何？對曰：何明於治身而不明於治國。楚王曰：寡人得立宗廟社稷，願學所以守之。對曰：臣未嘗聞身治而國亂者也，未嘗聞身亂而國治者也。故本任於身，不敢對以末。楚王曰：善。故《老子》曰：修之身，其德乃真也。」

The lower part of the *Laozi*, the *De Jing*, says: Those who are good at establishing things have what they establish firmly rooted and cannot be removed. Hui Dong compares this to the *Zhou Yi* (I Ching): The *Qian* hexagram's *Wenyan* says "the first line is firm and unshakable." The *Zun* hexagram's first line says "favorable for establishing a prince." Yu Fan (styled Zhongxiang) cites this sentence from the *Laozi* as evidence. The *De Jing* also says: When the Dao is cultivated within oneself, then virtue becomes genuine. The *Huainanzi·Dao Ying Xun* says: King Chu Zhuangwang asked Zhan He, how should a country be governed? Zhan He answered: I only know how to govern oneself, not how to govern a state. King Chu said: I have been fortunate enough to establish the ancestral temple and the state altars, and I wish to learn how to preserve them. Zhan He answered: I have never heard of a case where a person's self is well cultivated yet the state becomes chaotic, nor have I heard of a case where a person's self is in disorder yet the state is well governed. Therefore, the root lies in oneself; I dare not answer with matters of the periphery. King Chu said: Well said. Therefore, the *Laozi* says: When the Dao is cultivated within oneself, then virtue becomes genuine.

徐乾《修本》篇曰：「孔子之制《春秋》也，詳內而略外，急己而寛人，故於魯也小惡必書，於眾國也大惡始筆。夫見人而不自見者謂之蒙，聞人而不自聞者謂之瞶，慮人而不自慮者謂之瞀。故明莫大乎自見，聰莫大乎自聞，睿莫大乎自慮。此三者舉之甚輕，行之甚邇而莫之知也。故知者舉甚輕之事以任天下之重，行甚邇之路以窮天下之遠。故德彌高而基彌固，勝彌眾而愛彌廣。《易》曰：復亨，出入無疾，朋來無咎。其斯之謂歟！」

Xu Gan's "Zhong Lun · Xiu Ben" (the original title is "Xu Qian") says: Confucius compiled the Spring and Autumn Annals, recording internal matters in detail and external ones in a general way. He was strict with himself but lenient with others. Therefore, when recording the state of Lu, he recorded even minor mistakes, but when recording other states, he only recorded major evils. To see others but not oneself is called "Meng"; to hear others but not oneself is called "Kui"; to consider others but not oneself is called "Mao." Therefore, the greatest clarity is to see oneself, the greatest hearing is to hear oneself, and the greatest wisdom is to examine oneself. These three things are extremely easy to do and very close at hand, yet no one understands them. Therefore, the wise person takes these extremely simple matters to shoulder the heavy responsibilities of the world, and follows these very close paths to reach the farthest corners of the world. Thus, the higher the virtue, the more firm the foundation, and the more people one surpasses, the broader the compassion. The Hexagram Statement of the Zhou Changes, the "Fu" hexagram, says: "Fu" means smoothness, with no illness in coming and going, and friends coming without error — this is probably referring to this very idea.

《法言·吾子》曰：「請問本。曰：黃鍾以生之，中正以平之，確乎鄭衛不能入也。」以樂喻本，堅樹在始，故云確乎。《法言·先知》曰：「或曰：齊得夷吾而霸，仲尼曰小器，請問大器。曰：大器其猶規矩凖繩乎，先自治而後治人之謂大器。」吳秘注云：「規矩先自方圓，凖繩先自平直，然後能為器，器出於是，大器者也。管子不知禮，安能以禮正國哉！」

The "Wuzi" section of the "Fayang" says: Please ask, what is "ben" (root)? Yang Xiong answers: It is produced by the Huangzhong pitch pipe, and it is tuned to the middle and correct sound. It is firm enough that even the靡靡 (soft and decadent) music of Zheng and Wei cannot penetrate. Hui Dong explains: This uses music to illustrate the root. To establish something firmly, one must start from the beginning, hence it is said "que hu" (surely firm). The "Xianzhi" section of the "Fayang" says: Someone says that Qi became a hegemon because it obtained Guan Yiwu, but Confucius said Guan Zhong was a "xiao qi" (small vessel). Then, please ask, what is a "da qi" (great vessel)? Yang Xiong answers: A great vessel is probably like the compass, square, level, and plumb line. First, one must cultivate oneself, and then govern others, which is called a great vessel. Wu Mi's annotation says: The compass and square must first conform to the round and square, the level and plumb line must first conform to the straight, then they can be used to make objects. Objects are thus produced, and this is called a great vessel. Guan Zhong did not understand propriety, how could he use propriety to correct the state?

「堯舜性之也，湯武身之也」，此先自治而後治人者也。「五霸假之也」，故器小，此王霸之辨也。以《大學》言之，誠意正心修身，規矩準繩也，所謂先自治也；齊家治國平天下，所謂治人也。先誠意正心修身而後齊家治國平天下，所謂先自治而後治人也。由本達末，原始反終，一以貫之之道也。《莊子·天地》曰：「以本為精，以物為粗。」關尹、老耼之學。

Hui Dong cites a sentence from the Mencius to elaborate: Yao and Shun had benevolence and righteousness naturally inherent in their nature, while Tang and Wu practiced benevolence and righteousness personally; these all belong to first cultivating oneself and then governing others. The Five Hegemons, however, merely used the name of benevolence and righteousness, thus having narrow minds—this is the distinction between the Way of the King and the Way of the Hegemon. Using the categories from the Great Learning: sincere intention, rectifying the mind, and cultivating oneself are the rules, compasses, standards, and measuring ropes, that is, the meaning of first cultivating oneself. Then, governing the family, governing the state, and bringing the world into peace are what is meant by governing others. First sincere intention, rectify the mind, and cultivate oneself, then govern the family, govern the state, and bring the world into peace, which is exactly first cultivating oneself and then governing others. From the root to the tip, from the beginning to the end, this is the consistent approach. The Zhuangzi says: regard the root as subtle, and external things as coarse traces (these words actually come from the "Heavenly Dao" section, the original text is titled "Heaven and Earth"). Hui Dong's commentary: this is the learning of Guan Yings and Lao Dan.

《坤·文言》曰：「至哉坤元，萬物資生，乃順承天。」《晉語》曰：「民之疾心固皆至矣。」韋昭云：「至，深也。」《繫辭上》曰：「顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉！」又曰：「易其至矣乎！」

The Commentary on the Judgment says: How profound is the坤 yuan, by which all things rely for their generation; it follows and supports Heaven (these words actually come from the Commentary on the Judgment, originally titled "Wenyan"). The Guoyu · Jin Yu says: The people's resentment has already become very deep. Wei Zhao's annotation says: "Zhi" means deep. The Great Treatise of the Upper Commentary says: The Way manifests in benevolence and hides in function, stirring the growth of all things without the toil of a sage; such great virtue is indeed profound. It also says: Is the Book of Changes perhaps the profound one?

襄二十九年《春秋傳》曰：季札觀樂，見舞《韶》樂者，曰：「德至矣哉！」云云。《大學》曰：「在止於至善。」《表記》曰：「道有至，至道以王。」

In the year 29th of Duke Xiang's reign, the *Zuo Zhuan* records that the Wu state's Ji Zha visited the Lu state to observe the music and dance. When he saw the performance of the *Shao* music, he exclaimed: "It has reached the highest level of virtue." There was a long discussion following this, but Hui Dong omitted it. The *Great Learning* states: "The way of the Great Learning is to rest in the highest good." The *Book of Rites · Bi Ji* says: "The way has a highest level; by attaining the ultimate way, one can rule the world."

《孔子閒居》：孔子曰：「以致五至而行三無。」子夏曰：「敢問何謂五至？」孔子曰：「志之所至，詩亦至焉；詩之所至，禮亦至焉；禮之所至，樂亦至焉；樂之所至，哀亦至焉。哀樂相生，是故正明目而視之不可得而見也，頃耳而聽之不可得而聞也，志氣塞乎天地，此之謂五至。」

The Li Ji · Kongzi Xian Ju records that Kongzi said, one should achieve the "five arrivals" and practice the "three non-existences." Zi Xia asked: Please explain what the "five arrivals" mean. Kongzi said: When the mind and will reach a place, poetry also reaches there; when poetry reaches there, ritual also reaches there; when ritual reaches there, music also reaches there; when music reaches there, sorrow also reaches there. Sorrow and music generate each other, so even if one opens one's eyes wide, one cannot see it, and even if one leans one's ears close, one cannot hear it, yet this spirit fills the space between heaven and earth — this is called the five arrivals.

賈誼《新書·修政語》曰：「帝顓頊曰：至道不可過也，至義不可易也。」《孝經》，子曰：「先王有至德要道以順天下，民用和睦，上下無怨。」注云：「孝者，德之至，道之要也。」

Jia Yi's "Xin Shu · Xiu Zheng Yu" says: Emperor Zhuanxu once said that the ultimate Dao cannot be surpassed, and the ultimate righteousness cannot be changed. The "Xiao Jing" records Confucius' words: the former kings had the highest virtue and the essential Dao, which they used to bring order to the world, so the people became harmonious and there was no resentment between superiors and inferiors. The annotation explains: filial piety is the ultimate virtue and the essential Dao.

《周禮》師氏以三德教國子，一曰至德以為道本，鄭注云：「至德，中和之德，覆燾持載含容者也。」孔子曰：「中庸之為德，其至矣乎！」《論語》，子曰：「中庸之為德，其至矣乎！民鮮久矣。」《中庸》曰：「子曰：中庸具至矣乎！民鮮能久矣。」

The Zhou Li records that the Master of the School used three virtues to educate noble youths. The first is the Supreme Virtue, used as the foundation of the Way. Zheng Xuan's commentary says: "The Supreme Virtue" is the virtue of harmony and balance, like Heaven covering and Earth supporting, encompassing everything. Confucius said: this virtue of the Mean is perhaps the highest. The Analects, Yung also records that Confucius said: this virtue of the Mean is perhaps the highest, but the common people have lacked it for a long time. The Zhongyong mentions slightly different wording: Confucius said, the Mean is indeed the ultimate, but few people can maintain it for a long time.

《中庸》曰：「苟不至德，至道不凝焉。」《荀子·君道》曰：「至道大形，百姓易俗，小人變心，奸怪之屬莫不反愨，夫是之謂政教之極。故天子不視而見，不聽而聰，不慮而知，不動而功，塊然獨坐而天下從之如一體，如四支之從心，夫是之謂大形。」《司馬法》：「有虞氏不賞不罰而民可用，至德也。」

The Doctrine of the Mean says: Without the ultimate virtue, the ultimate way cannot be gathered together. The Book of Xunzi, "The Way of the Sovereign," says: When the ultimate way is fully manifested, the people change their customs and practices, the petty people change their ways of thinking, and all wicked and perverse people return to sincerity and simplicity. This is called the ultimate achievement of government and education. Therefore, the Son of Heaven does not need to look but can see, does not need to listen but can hear clearly, does not need to think but can know, does not need to act but can achieve results; he sits in peace alone while the whole world follows him as if he were part of the same body, like the limbs obeying the heart. This is called "great form." The Book of Wu Liang says: The Yu dynasty did not need rewards or punishments, and the people still obeyed, which is called the ultimate virtue.

《孝經》，子曰：「先王有至德要道以順天下。」民用和睦，上下無怨。殷仲文注云：「窮理之至，以一管眾為要。」《老子·道經》曰：「常無慾以觀其妙。」河上公注云：「妙，要也。人常無慾則可以觀道之要妙。」

The Classic of Filial Piety records Confucius' words: former kings had the highest virtue and the essential way, which was used to regulate the world; the people thus became harmonious, and there was no resentment between superiors and inferiors. Yin Zhongwen's commentary says: to thoroughly investigate the principle to its utmost, and to use a single principle to unify numerous details, is called 'yao' (essence). The Upper Chapter of the Dao De Jing says: only by constantly preserving non-attachment can one perceive the subtle nature of the Dao. He Shanggong's commentary says: 'miao' (subtlety) is the same as 'yao' (essence); as long as a person maintains constant non-attachment, he can see the essence of the Dao.

《莊子·大宗師》曰：「道可傳而不可受，可得而不可見，狶韋氏得之以挈天地。」司馬彪注云：「挈，要也，得天地要也。」

The Zhuangzi, "The Great Master," says: The Way can be transmitted, but not received like an object; it can be attained, but not seen. In ancient times, Xiwei mastered it and used it to lift up the heavens and earth. Sima Biao's commentary says: "Qie" means "to grasp," meaning he grasped the essentials of heaven and earth.

《論語》，子曰：「君子博學於文，約之以禮。」又顏淵曰：「夫子循循然善誘人，博我以文，約我以禮。」孔安國注云：「言夫子既以文章開博我，又以禮節節約我。」

The Analects of Confucius, Volume Yong Ye, records Confucius saying: A gentleman extensively studies literature and then restrains himself with propriety. The Analects of Confucius, Volume Zi Han, records Yan Hui saying: The Master follows order and is good at guiding people, using literature to make me widely learned, and using propriety to make me restrain myself. Kong An Guo's commentary says: This refers to Confucius using literary works and classics to broaden my knowledge, and using the regulations of propriety to restrain and discipline me.

《孟子》曰：「博學而詳說之，將以反說約也。」趙岐注云：「博，廣；詳，悉也。廣學悉其微言而說之者，將以約說其要，意不盡知則不能要言之也。」章指：言廣尋道意，詳說其事，要約至義，還反於樸，說之美者也。

The Mengzi, Lower Part of Li Lou, says: Study widely and explain thoroughly, so that in the end you can express things succinctly. Zhao Qi's commentary says: "Broad" means wide, "detailed" means thorough; by studying widely and explaining all the subtle meanings, one can finally express the essentials briefly; without fully understanding the meaning, one cannot grasp the main points. Zhao Qi's "chapter explanation" further says: widely exploring the meaning of the Way, thoroughly explaining its principles, and condensing the ultimate meaning into simplicity, ultimately returning to simplicity, is the superior way of speaking.

《荀子·王霸》曰：「人主者守至約而詳，事至佚而功，垂衣裳不下簟席之上而海內之人莫不願得以為帝王，夫是之謂至約。」《韓非子·難言》曰：「總微說約。」

Xunzi's "Wangba" says: A ruler maintains an extremely simple rule yet governs affairs with great thoroughness; he acts with extreme ease yet achieves great accomplishments; he merely folds his sleeves and remains seated, without needing to leave his seat, and yet all under the four seas willingly regard him as emperor. This is called "zhi yue" (extreme simplicity). Hanfeizi's "Nanyan" says: Summarize subtle principles and express them with concise words.

後漢范升曰：「夫學而不約必叛道也。顏淵曰：博我以文，約我以禮。孔子謂知教，顏淵可謂善學矣。」《老子》曰：「學道日損。」損猶約也。

During the Eastern Han dynasty, Fan Sheng said: If one studies without knowing how to summarize and simplify, they will certainly deviate from the correct path. Yan Yuan said, "Using literature makes me knowledgeable, using ritual makes me restrained," showing that Confucius truly understood how to teach others, and Yan Yuan truly excelled in learning. Hui Dong also cited the Tao Te Ching, saying, "In learning and in the Way, one gradually reduces," and concluded that "reduction" is equivalent to "simplification."

《列子·黃帝》曰：「機發於踵。」注：郭象曰：「常在極上起。」阮籍《通老論》曰：「道者，法自然而為化。侯王能守之，萬物將自化。《易》謂之太極，《春秋》謂之元，《老子》謂之道。」

The Liezi: Huangdi says: The vital energy starts from the heels. The commentary cites Guo Xiang's words: It always arises from the utmost extremity. Ruan Ji's "Tong Lao Lun" says: The Dao follows nature and thus brings about the transformation and cultivation of all things; if the侯wang can hold onto it, all things will naturally transform and flourish. The same thing is called "Taiji" in the Zhouyi, "Yuan" in the Spring and Autumn Annals, and "Dao" in the Laozi.

一在《易》為太極，在爻為初。凡物皆有對，一者至善，不參以惡，參以惡則二矣。又為獨，獨者，至誠也，不誠則不能獨。獨者隱也，愛莫助之，故稱獨。一則貫，二則亂，故云其為物不貳。得一善則拳拳服膺，並一而不貳，所以為積也。

Hui Dong summarizes here: "One" in the Zhou Yi is the Taiji, and when it falls into the line position, it is the first line. All things have opposing aspects, but "one" is the highest goodness, without any evil mixed in; once evil is mixed in, it becomes "two." "One" is also called "du," which means the highest sincerity. If one is not sincere, one cannot maintain "du." "Du" is also "yin," which refers to hidden virtue. Since hidden virtue cannot be helped by others, it is called "du." Holding on to one allows for unity and coherence, while dividing into two leads to confusion. Therefore, the Zhongyong says, "It exists as pure and undivided." Gaining a single good quality and holding onto it firmly, as Xunzi said, is to be focused and undivided, which is what allows for accumulation.

《恆》六五象傳曰：「婦人貞吉，從一而終也。」虞注云：「一謂初。」《繫下》曰：「天下之動，貞夫一者也。」虞注云：「一謂乾元。萬物之動，各資天一陽氣以生，故天下之動貞夫一者也。」又曰：「天下同歸而殊途，一致而百慮。」又曰：「天地絪縕，萬物化醇；男女構精，萬物化生。《易》曰：三人行則損一人，一人行則得其友。言致一也。」

The Image Commentary of the Sixth Line of the Hexagram of Constancy says: A woman who adheres to this principle will be fortunate, because she remains faithful to one person. Yu Fan's commentary says: The "one" refers to the First Line. The Great Treatise of the Lower Transmission says: The movement of all things under heaven ultimately stabilizes in "one." Yu Fan's commentary says: "One" refers to the Creative Power of Heaven; the movement of all things depends on a single point of Yang energy from Heaven to be generated, hence the movement of the world stabilizes in "one." The Great Treatise also says: All people take different paths but ultimately arrive at the same destination; all kinds of thoughts converge into one. It also says: The two energies of Heaven and Earth intermingle, and all things are thus refined; the union of male and female essence leads to the generation of all things. The Book of Changes says: When three people walk together, one should be removed; when one walks alone, he will find a companion—this refers precisely to the principle of achieving unity.

《左傳》襄廿一年，臧武仲曰：「《夏書》曰：念茲在茲，釋茲在茲，名言茲在茲，允出茲在茲，惟帝念功。將謂由己壹也，信由己壹而後功可念也。」案：茲，此也；壹即一。念、釋、名言、允出皆在於此，故云由己壹也。

The *Zuo Zhuan* records in the twenty-first year of Duke Xiang that Zang Wuzhong said: The *Summer Book* says, "Always thinking here, abandoning here, speaking here, and practicing earnestly here," meaning that heaven will remember his merit. This means that everything comes from one's own single-mindedness; only when one truly acts with single-mindedness can one's merit be remembered. Hui Dong explained: "Zi" is "Ci," and "Yi" is "Yi." Thinking, abandoning, speaking, and earnest practice all fall under this "Ci," so it is said "by oneself Yi."

《詩·曹風》云：「鳲鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結兮。」《大戴禮》引此詩云：「君子其結於一也。」《中庸》曰：「天下之達道五，所以行之者三。曰君臣也，父子也，夫婦也，昆弟也，朋友之交也，五者天下之達道也；知仁勇三者，天下之達德也，所以行之者一也。」朱子曰：「一則誠而已矣。」

The *Book of Songs*, *Cao Wind · Shi Jiu*, says: The cuckoo bird perches on the mulberry tree, and it has seven young birds. The virtuous gentleman maintains a consistent demeanor; his consistent demeanor is because his heart is as firm as a rope. The *Da Dai Li Ji* cites this poem, saying: The heart of the gentleman is tied to the principle of "one." The *Zhongyong* says: The universal principles of the world are five, and the three virtues used to practice them are. The five principles are ruler and subject, father and son, husband and wife, siblings, and friends. The three virtues are wisdom, benevolence, and courage, and there is one thing used to practice them. Zhu Xi's commentary says: That "one" is sincerity.

又曰：「凡為天下國家有九經，所以行之者一也。」朱子曰：「一者誠也。」又曰：「天地之道可壹言而盡也，其為物不貳，則其生物不測。」荀子曰：「並一而不貳，所以為積也。」

The Zhongyong also says: Governing the world and the state has nine principles, but they are all carried out through one thing. Zhu Xi explains that this 'one' is 'cheng' (sincerity). The Zhongyong also says: The way of heaven and earth can be expressed in one phrase — it exists as pure and undivided, so it is profound and mysterious in generating all things. Hui Dong cites Xunzi to support this: being focused and undivided is the reason why accumulation can achieve results.

《孟子》曰：梁襄王曰：「天下惡乎定？」吾對曰：「定於一。」「孰能一之？」對曰：「不嗜殺人者能一之。」趙岐注云：「孟子謂仁政為一也。」又曰：章指：「言定天下者一道而已，不貪殺人則歸之，是故文王視民如傷，此之謂也。」不嗜殺人，仁也；仁即一也，故曰不嗜殺人者能一之。

The Mengzi · Liang Huwang Shang records that Liang Xiangwang asked, "How can the world be at peace?" Mengzi answered, "When it is unified, it will be at peace." Xiangwang then asked, "Who can unify it?" Mengzi answered, "One who does not take pleasure in killing can unify it." Zhao Qi's annotation says that Mengzi regarded benevolent government as "one." Zhao Qi's "chapter explanation" further states: To achieve peace throughout the world, there is only one way, which is not to take pleasure in killing; when people's hearts are attracted, the world will be at peace. Therefore, King Wen regarded the people as wounded ones, showing great compassion, which is exactly this idea. Hui Dong explains: Not taking pleasure in killing is benevolence, and benevolence is "one," so one who does not take pleasure in killing can unify the world.

《禮器》曰：「禮有大有小，有顯有微。大者不可損，小者不可益，顯者不可揜，微者不可大也。故經禮三百，曲禮三千，其致一也。」鄭注：「致之言至也，一謂誠也。」「未有入室而不由戶也。」鄭注：「三百三千皆由誠也。」正義曰：「其致一也者，致，至也；一，誠也。雖三千三百之多而行之者皆須至誠，故云一也。若損大益小、揜顯大微，皆失至誠也。」

The *Book of Rites: Ritual Objects* says: Ritual has great and small, evident and subtle; the great cannot be diminished, the small cannot be added to, the evident cannot be concealed, and the subtle cannot be exaggerated. Therefore, the *Classic of Ritual* has three hundred articles, and the *Rules of Ritual* has three thousand articles, and they all return to the same principle. Zheng Xuan's commentary says: "Zhi" means "to reach," and "yi" means "sincerity." The original text continues: There has never been a case of entering a room without passing through the door. Zheng Xuan's commentary says: The three hundred and three thousand articles of ritual must all pass through the door of "sincerity." Kong Yingda's *Commentary* explains further: "Its zhi yi" refers to "to reach sincerity," where "zhi" is "to reach" and "yi" is "sincerity"; although ritual has as many as three hundred and three thousand articles, when practiced, they must all come from the utmost sincerity, hence the term "yi." If one diminishes the great, adds to the small, conceals the evident, or exaggerates the subtle, then all of sincerity is lost.

《孟子》曰：「滕文公為世子，將之楚，過宋而見孟子。孟子道性善，言必稱堯舜。世子自楚反，復見孟子。孟子曰：世子疑吾言乎？夫道一而已矣。」

The Classic of Mencius, Volume 1 of Teng Wengong, records that when Teng Wengong was still the crown prince, he was going to the state of Chu and passed through the state of Song where he met Mencius. Mencius explained to him the principle that human nature is inherently good, always citing Yao and Shun. After returning from Chu, the crown prince came to see Mencius again. Mencius said, "Are you doubting what I said?" There is only one way of the Dao.

《荀子·儒效》曰：「道出乎一。曷謂一？曰：執神而固。曷謂神？曰：盡善浹洽之謂神，萬物莫足以傾之之謂固，神固之謂聖人。」《乾鑿度》曰：「易變而為一。」鄭注云：「一主北方氣漸生之始，此即太初之氣所生也。」又曰：「易始於一。」鄭注云：「易本無體，炁變而為一，故氣從下生也。」

Xunzi's "Ruxiao" says: The Dao comes from "one." What does "one" mean? It means holding fast to the divine and being firm and unswerving. What is the divine? To carry out goodness to its utmost and to be universally comprehensive is called the divine; if nothing in the world can shake him, that is called firmness; a person who is both divine and firm is called a sage. The "Qian Zao Du" says: The Book of Changes transforms and becomes "one." Zheng Xuan's commentary says: "One" is in the north, being the beginning of the gradual emergence of qi, which is produced by the primordial qi. The "Qian Zao Du" also says: The Book of Changes begins from "one." Zheng Xuan's commentary says: The Book of Changes originally has no form; the primordial qi changes to become "one," so the qi of the hexagrams arises from the bottom upward.

《春秋元命苞》曰：「陽數起於一，成於三。」又曰：「元年者何？元宜為一，謂之元何？曰：君之始年也。」《文選》注。揚子《太玄》曰：「生神莫先乎一。」注云：「玄始於一，玄道生神，故生神無先一也。」

The book of Weishi, "Chunqiu Yuanmingbao," says: the number of Yang starts from one and completes at three. It also says: what is meant by "the first year"? "Yuan" should originally be written as "one," but it is called "yuan" because it is the first year of the king's reign. This passage is cited in the annotations of Li Shan to the Wenxuan. Yang Xiong's "Tai Xuan" says: the emergence of divine beings has nothing that comes before "one." The annotation explains: the principle of Tai Xuan begins with "one," and the Tai Xuan way gives rise to divine beings, so the birth of divine beings has nothing that comes before "one."

揚子《太玄》曰：「常初一，戴神墨，履靈武，以一耦萬，終不稷。測曰：戴神墨，體一形也。」案：稷，側也；一，中也。以一耦萬，故不偏側。《老子·道經》曰：「少則得，多則惑，是以聖人抱一為天下式。」

Yang Xiong's "Tai Xuan" says: The commentary on the first day of the "Chang" section describes that one is crowned with the divine black rope and treads on the subtle steps, using "one" to harmonize with all things, thus never deviating. Its "Ce" commentary says, "Wearing the divine black rope" refers to embodying the form of "one." Hui Dong explains: "Ji" is equivalent to "Ce," and "one" represents the center; using one to harmonize with myriad things, thus never deviating. The "Dao Jing" of the upper part of the "Laozi" says: Taking a little brings much, but greed brings confusion. Therefore, the sage holds fast to "one" as the model for the world.

《老子·德經》曰：「道生一。」王弼注云：「一，數之始而物之極也。」又曰：「一生二，二生三，三生萬物。」高誘《淮南》注云：「一謂道也，三者和氣也。或說一者元氣也，生二者乾坤也。二生三，三生萬物，天地設位，陰陽流通，萬物乃生。」愚謂：一，太一，天也；二，陰陽也。太一分為兩儀，故一生二；二與一為三，故二生三；三合然後生，故三生萬物。

The lower part of the "Dao De Jing," called the "De Jing," says: "The Dao gives birth to the One." Wang Bi's commentary says: "One is the beginning of numbers and the ultimate of things." The "De Jing" also says: "One gives birth to Two, Two gives birth to Three, and Three gives birth to all things." Gao You's commentary on the "Huainanzi" says: "One refers to the Dao, and Three refers to harmonious qi; there is also another view that One refers to original qi, and the Two born from it refers to Heaven and Earth. Two gives birth to Three, and Three gives birth to all things. Heaven and Earth each take their proper position, yin and yang circulate, and thus all things are generated." Hui Dong expressed his own view: "One refers to Taiyi, which is Heaven; Two refers to yin and yang. Taiyi divides into the Two Principles, so One gives birth to Two. Two combined with the original One forms Three, so Two gives birth to Three. When the Three combine, they can give birth, so Three gives birth to all things."

《說文》曰：「惟初太始，道立於一，造分天地，化成萬物。」又《丙部》云：「陰氣初起，陽氣將虧，從一入冂，一者陽也。」又《甘部》曰：「從口含一，一，道也。」

The "Sayuandiezì" (Shuo Wen Jie Zi) begins its explanation of the character "一" by saying: In the very beginning, the Dao was established in "一", from which the heavens and earth were separated, and all things were generated and nurtured. The "Sayuandiezì · Bing Department" says: The character "丙" represents the time when the yin energy is just beginning to rise and the yang energy is about to decline. The character shape is "一" entering into "冂", and this "一" is yang. The "Sayuandiezì · Gan Department" says: The character "甘" is composed of "口" containing "一", and this "一" is the Dao.

《三統曆》曰：「太極元氣，含三為一。」《後漢書》郅惲曰：「含元包一。」又曰：「始於一而三之。」又曰：「十一月乾之初九，陽氣伏於地下，始著為一。」又曰：「經元一以統始，《易》太極之首也；《春秋》二以目歲，《易》兩儀之中也；於春每月書王，《易》三極之統也；於四時雖亡事必書時月，《易》四象之節也。是故元始有象一也，春秋二也，三統三也，四時四也，合而為十，成五體。以五乘十，大衍之數也，而道據其一，其餘四十九所當用也。」

Liu Xin's "San Tong Li" says: The Taiji original qi includes heaven, earth, and humanity as one unified whole. The "Hou Han Shu" records Zhì Yùn's words: containing "Yuan", wrapping "one". "San Tong Li" also says: starting from "one", then deriving by multiplying by three. It also says: the eleventh month is the initial line of the Qian trigram, where yang qi is hidden underground, beginning to appear as "one". It also says: the "Chun Qiu" uses "Yuan" to govern the beginning of the year, equivalent to the "Yi" beginning with Taiji; using the words "Chun" and "Qiu" to mark the year, equivalent to the "Yi" two principles in the center; writing the character "Wang" every month in spring, equivalent to the "Yi" three principles; even in the four seasons without events, the time and month are necessarily recorded, equivalent to the "Yi" four images. Therefore, the beginning of Yuan has an image of one, Chun Qiu is two, three principles are three, four seasons are four, altogether ten, forming five types; multiplying five by ten gives the fifty numbers of Da Yan, with the Dao occupying one, and the remaining forty-nine are actually used.

《家語·本命解》曰：「分於道謂之命，形於一謂之性。」《呂覽·論人》曰：「遊意於無窮之次，事心於自然之塗，若此則無以害其天矣。無以害其天則知精，知精則知神，知神之謂得一。凡彼萬形，得一後成。」高注云：「天，身也；一，道也。道生萬物，萬物得一乃後成也。」

The "Book of Master Kong's Family Sayings: Explanation of the Original Nature" says: What is derived from the Dao is called "ming" (destiny), and what takes form within the "one" is called "xing" (nature). The "Spring and Autumn Annals of the Warring States: Discourse on People" says: Let the mind wander without limits and let the thoughts follow the natural path; thus, one does not harm one's innate nature. Not harming one's innate nature leads to pure perception; pure perception connects with the divine; connecting with the divine is called "getting the one." All myriad forms must first obtain the "one" in order to take shape. Gao You's commentary says: "Tian" refers to the body, and "one" refers to the Dao; the Dao generates all things, and all things can take form only after obtaining this "one."

《淮南·原道》曰：「道者一，立而萬物生矣。是故一之理，施四海」——一之解，達也——「際天地」——至也。又《天文》曰：「道曰規，始於一，一而不生，故分而為陰陽，陰陽合和而萬物生。」又《精神》曰：「一生二，二生三，三生萬物。」高誘曰：「一謂道也，二曰神明，三曰和氣也。或說一者元氣也，生二者乾坤也。二生三，三生萬物，天地設位，陰陽通流，萬物乃生。」又曰：「心志專於內，通達耦於一。」一者道也。又《詮言》曰：「一也者，萬物之本也，無敵之道也。」文子敵作適，後人訓為主一者無他適，失之。

The Huainanzi's "Yuan Dao Xun" says: Dao is "one," and when "one" is established, all things are generated. Therefore, the order of "one" can be extended throughout the four seas (Hui Dong's marginal note: here "jie" means to be connected). It can connect heaven and earth (marginal note: "ji" means to reach). The "Tian Wen Xun" says: Dao is like a compass, starting from "one"; but only "one" is insufficient for generation, so it is divided into yin and yang. When yin and yang interact harmoniously, all things are generated. The "Jing Shen Xun" says: one gives rise to two, two gives rise to three, and three gives rise to all things. Gao You's commentary says: "one" refers to Dao, "two" refers to the divine, and "three" refers to harmonious qi; there is another view that "one" is original qi, and the "two" generated from it are heaven and earth. From two comes three, and from three come all things. Heaven and earth each take their proper position, yin and yang circulate, and thus all things are generated. The "Jing Shen Xun" also says: the mind focuses inwardly, and becomes connected with "one." Hui Dong's commentary: this "one" is Dao. The "Quan Yan Xun" also says: what is called "one" is the root of all things, the Dao that is unmatched. Hui Dong's correction: In the Wenzi, the character "di" is written as "shi," and later commentators interpreted it as "zhuyi wushì," which is a misinterpretation.

《春秋元命苞》曰：「陰陽之性以一起，人副天道，故生一子。」《春秋保乾圖》曰：「陽起於一，天帝為北辰。」《韓非子·揚權》曰：「用一之道，以名為首。名正物定，名倚物徙。」倚，偏倚。「故聖人執一而靜。」又曰：「道無雙，故曰一。」

The apocryphal text "Chunqiu Yuanmingbao" says: The nature of yin and yang both begin from "one"; since humans conform to the heavenly way, one birth produces only one child. The apocryphal text "Chunqiu Baogantu" says: Yang energy originates from "one," and the heavenly emperor is the North Star. The "Hanfeizi · Yangquan" says: Using the method of "one," naming is the primary concern; when names are correct, things become stable; when names are skewed, things change. Hui Dong's marginal note says: "Yi" means skewed. The text continues: Therefore, sages hold fast to "one" and maintain emptiness and quietude. It also says: The Dao has no second, so it is called "one."

《荀子·勸學》曰：「螾無爪牙之利，筋骨之強，上食埃土，下飲黃泉，用心一也；蟹六跪而二螯，非虵蟺之穴無所寄託者，用心躁也。是故無冥冥之志者無昭昭之明，無惽惽之事者無赫赫之功。行衢道者不至，事兩君者不容。目不能兩視而明，耳不能兩聽而聰。螣蛇無足而飛，梧鼠五技而窮。《詩》曰：鳲鳩在桑，其子七兮。淑人君子，其儀一兮。其儀一兮，心如結兮。故君子結於一也。」

Xunzi's "Encouragement of Learning" says: the earthworm has neither sharp claws nor strong bones, yet it can eat above the soil and drink below the spring, relying on its single-minded focus. The crab has six legs and two large pincers, yet when it leaves the burrow of a snake or eel, it has nowhere to rest, because it is fickle in its mind. Therefore, without a quiet and deep heart, there is no clear wisdom; without diligent effort, there is no great achievement. Those who walk at a crossroads cannot reach their destination. Those who serve two masters cannot be accepted by either. The eye cannot see two things clearly at once, nor can the ear hear two things distinctly at once. The flying snake has no feet yet can fly, and the shi mouse has five skills yet is incapable of any. The "Book of Poetry" says: the cuckoo perches on the mulberry tree, with seven young ones; the virtuous gentleman maintains his demeanor consistently; maintaining consistency is because his heart is as firm as a knot. Therefore, the gentleman keeps his mind fixed on "one."

又《解蔽》曰：「故好書者眾矣，而倉頡獨傳者，一也；好稼者眾矣，而后稷獨傳者，一也；好樂者眾矣，而獨傳者，一也；好義者眾矣，而舜獨傳者，一也。倕作弓，浮游作矢，而羿精於射；奚仲作車，乘杜作乘馬，而造父精於御。自古及今未嘗有兩而能精者也。」荀子言一而後精，後出古文云「惟精惟一」，先精後一，非古義也。

Xunzi's "Jie Bi" also says: There are many who like writing, but only the characters created by Cang Jie have been passed down, because he was dedicated; there are many who like farming, but only the farming methods of Hou Ji have been passed down, because he was dedicated; there are many who like music, but only the music of that person has been passed down, because he was dedicated (the original text here is missing the name of the music official "Kui"); there are many who like righteousness, but only the righteousness of Shun has been passed down, because he was dedicated. Chu made the bow, Fu You made the arrow, and only Yao Yi became skilled in archery; Xi Zhong made the cart, Sheng Du invented driving horses, and only Zao Fu became skilled in driving. From ancient times to the present, there has never been a person who could be proficient while being divided in his mind. Hui Dong comments: Xunzi is saying that one must first be dedicated before becoming proficient; the later ancient text version of the "Shang Shu" says "only by being refined and dedicated," placing refinement before dedication, which is not in line with the ancient meaning.

《管子·兵法》曰：「明一者王，察道者帝，通德者王。」仲舒對策曰：「《春秋》大一統者，天地之常經，古今之通誼也。」師古曰：「一統者，萬物之統皆歸於一也。」

The Guanzi: Bingfa says: Those who understand the concept of "one" can become kings, those who grasp the Dao can become emperors, and those who comprehend virtue can become kings. Dong Zhongshu said in his response: The Spring and Autumn Annals emphasizes the great unity, which is the constant principle of heaven and earth and the common principle of all ages. Yan Shigǔ explained that "one unity" refers to the unified order of all things converging upon "one."

班固述《律曆志》曰：「元元本本，數始於一，產氣黃鍾，造計秒忽。」張晏曰：「數之元本起於初九之一也。」《老子·道經》曰：「聖人抱一為天下式。」河上公注云：「抱，守也。守一乃知萬事，故能為天下法式。」王弼注云：「一，少之極也；式猶則也。」《文選》注。

Ban Gu wrote in the "Book of Han: Chronicles of Laws and Measures" that tracing back to the origin, numbers begin with "one"; the primordial qi arises from the Huangzhong pitch pipe, and measurement starts from extremely small units such as seconds and hu. Zhang Yan's commentary says that the origin of numbers begins with the "one" in the first line of the Qian trigram. The "Dao Jing" says that the sage holds onto "one" as the standard for the world. He Shanggong's commentary says that "holding" means guarding; guarding "one" allows one to understand all things, thus becoming the standard for the world. Wang Bi's commentary says that "one" is the extreme of "few," and "standard" means rule. This passage is cited in the annotations by Li Shan in the "Wen Xuan."

《呂覽·大樂》曰：「道也者，至精也」——精，微——「不可為形，不可為名，強為之謂之太一。故一也者制令，兩也者從聽。」從聽，聽從。「先聖擇」——擇讀為釋——「兩法一」——擇，棄也；法，用也——「是以知萬物之情。故能以一聽政者，樂君臣，和遠近，說黔首，合宗親；能以一治其身者，免於災，終其壽，全其天」——天，身——「能以一治其國者，奸邪去，賢者至，成大化；能以一治天下者，寒暑適，風雨時，為聖人。故知一則明，明兩則狂。」

The *Lüshi Chunqiu* *Da Yue* says: "The Dao is the most subtle thing (Hui Dong's marginal note: "jing" means "wei"), it cannot be given a shape, nor can it be given a name. If one must give it a name, it is called 'Taiyi'. Therefore, those who abide by 'yi' can issue commands, while those who hold to 'liang' can only obey others. Hui Dong's marginal note: 'Cong ting' means 'to obey'. The original text says: The ancients abandoned 'liang' and took up 'yi' (Hui Dong's note: 'ze' is read as 'she'; 'ze' means to abandon, 'fa' means to use). Therefore, they could fully understand the true nature of all things. Therefore, those who use 'yi' to govern state affairs will have harmony between sovereign and ministers, harmony between near and far, joy among the people, and closeness among families. Those who use 'yi' to cultivate themselves will be free from calamities, live out their natural years, and preserve their bodies (Hui Dong's note: 'tian' refers to the body). Those who use 'yi' to govern the state will see villains depart and virtuous people return, and great transformation will be completed. Those who use 'yi' to govern the world will have the cold and heat in proper measure, the winds and rains timely, and they may be called sages. Therefore, understanding 'yi' leads to clarity, but distinguishing 'liang' leads to madness."

《管子·內業》曰：「一物能化謂之神，一事能變謂之智。化不易氣，變不易智，惟執一之君子能為此乎！執一不失，能君萬物。」

The "Inner Practices" section of the "Guanzi" says: Those who can cause one thing to generate and transform are called divine. Those who can cause one matter to change and adapt are called wise. When generating and transforming, one does not change one's vital energy; when changing and adapting, one does not change one's wisdom. Perhaps only the gentleman who holds fast to "one" can achieve this. Holding fast to "one" without losing it allows one to govern all things.

《莊子·天地》曰：「泰初有無，無有無名，一之所起，有一而未形。」注云：「一者有之初，至妙者也，至妙故未有物理之形耳。夫一之所起，起於至一，非起於無也。然莊子之所以屢稱無於初者何哉？初者未生而得生，得生之難，而猶上不資於無，下不待於知，突然而自得此生矣。」「物得以生謂之德。」天地之大德曰生。「未形者有分，且然無閒謂之命。留動而生物，物成生理謂之形。形體保神，各有儀則謂之性。」注云：「夫德形性命，因變立名，其於自爾一也。」「性修反德，德至同於初。」謂復於初。

The "Zhuangzi · Tian Di" says: In the very beginning there was only "wu" (nothingness), neither "you" (being) nor any name; that was the origin of "yi" (oneness). Although "yi" had arisen, it had not yet taken form. Guo Xiang's commentary says: "Yi" is the beginning of "you," and it is extremely subtle. Because it is so subtle, it has no physical form. The arising of "yi" comes from the ultimate oneness, not from "wu." Then why does Zhuangzi repeatedly mention "wu" when discussing beginnings? Because the concept of a beginning is about obtaining life from non-existence; obtaining life is difficult, yet it does not rely on "wu" above, nor does it wait for knowledge below. It suddenly attains this life on its own. The text continues: things obtain it and thus are born, which is called "de" (virtue). Hui Dong's marginal commentary says: The "Great Treatise" states that the greatest virtue of heaven and earth is "sheng" (life). The text then says: Things that have not yet taken form already have distinctions; although they have distinctions, they are closely connected without gaps, which is called "ming" (destiny). The movement of qi gives rise to myriad things; when things are formed, they have the order of life, which is called "xing" (form). The form preserves the spirit, each having its own principles, which is called "xing" (nature). Guo Xiang's commentary says: the terms "de," "xing," "xing," and "ming" are all names established according to change, but in terms of their natural spontaneity, they are actually the same thing. The text concludes: cultivating one's nature to return to "de," when "de" reaches its extreme, it returns to the original state. Hui Dong's commentary says: this is returning to the beginning.

《繕性》曰：「古之人在混芒之中」——崔譔云：混混芒芒，未分時也——「與一世而得澹漠焉。當是時也，陰陽和靜，鬼神不擾，四時得節，萬物不傷，群生不夭，人雖有知，無所用之，此之謂至一。當是時也，莫之為而常自然。」

The Zhuangzi's "S缮性" says: In ancient times, people lived in a state of chaos and confusion — Cui Zuan's annotation: mixed and indistinct, meaning the state before heaven and earth were differentiated — and shared the tranquility and solitude of the entire world. At that time, yin and yang were in harmony and quiet, ghosts and spirits did not interfere, the four seasons each had their proper time, all things were not harmed, and living beings did not die prematurely. Although people had wisdom and skill, there was nowhere to apply them, which is called "至一". At that time, no one deliberately acted, and everything remained constant and naturally so.

《天下》曰：「聖有所生，王有所成，皆原於一。」注云：「使物各得其根，抱一而已，無飾於外，斯聖王所以生成也。」又曰：「以本為精，以物為粗，以有積為不足，澹然獨與神明居。古之道術有在於是者，關尹、老耼聞其風而悅之，建之以常無有，主之以太一。」

The "Zhuangzi · Tianxia" says: The reason why sages become sages and kings become kings is because they originate from "one." Old commentaries explain: Let all things keep their own roots, and merely hold fast to "one," without embellishing the outside, which is the reason why sages and kings can generate all things. "Tianxia" also says: Take the root as subtle, and external things as crude traces; regard accumulating wealth as not worth pursuing, and dwell in tranquility alone with the divine. In ancient times, there were ways of the Dao that followed this path. Guan Yin and Lao Dan heard of this trend and liked it, so they established their teachings with "constant non-being" and "constant being," taking "Taiyi" as the main theme.

又曰：「至大無外謂之大一，至小無內謂之小一。」司馬彪注云：「無外不可一，無內不可分，故謂之一也。」《說文》甘字下云：「美也，從口含一，一，道也。」

The "Universal" essay also says: that which has no outer part is called "Great One"; that which has no inner part is called "Small One." Sima Biao's commentary says: since there is no outer part, it cannot combine with other things, and since there is no inner part, it cannot be divided, so both are called "One." In the "Explanation of Characters," under the entry for "Gan," it says: "Gan" means delicious taste, and the character is formed with "mouth" containing "one," and this "one" is the Dao.

《老子·德經》曰：「昔之得一者，天得一以清，地得一以寧，神得一以靈，谷得一以盈，萬物得一以生，侯王得一以為天下貞。」王弼注云：「一者數之始，物之極也，各是一物所以為生也。」各以其一致此清寧貞。天地之一即乾坤之元也。清，輕清上升也；寧，安貞也。神亦乾也，谷亦坤也。萬物資始於乾元，資生於坤元，故得一以生。侯王得一以為天下貞，乾元用九而天下治也。

The lower part of the *Laozi*, the *De Jing*, says: Since ancient times, those who have attained the "One" (yi) have: Heaven attains the One and becomes clear, Earth attains the One and becomes tranquil, spirits attain the One and become efficacious, rivers and valleys attain the One and become full, all things attain the One and grow, and the feudal lords and kings attain the One and become the rightful rulers of the world. Wang Bi's commentary says: "One" is the beginning of numbers and the extreme of things, the basis upon which each thing relies for its generation. Hui Dong further explains: each thing attains its own "One" and thus achieves clarity, tranquility, and purity. The "One" of Heaven and Earth is the Qian Yuan and Kun Yuan. "Clear" refers to the light and clear qi rising, "tranquil" refers to maintaining firmness and stability. "Spirit" belongs to Qian, "valley" belongs to Kun; all things begin with Qian Yuan and take form through Kun Yuan, so attaining the One enables generation. As for the feudal lords and kings attaining the One to become the rightful rulers of the world, this refers to the Qian Yuan employing the Nine (yongjiu) and thus achieving great order in the world.

《春秋元命苞》曰：「常一不易玉衡正。」《文選》注九。《文子》曰：「一也者，無適之道也。」案：適讀為敵。一者道之本，故云無適。《論語》曰：「君子之於天下也，無適也。」荀子《君子》曰：「天子四海之內無客禮，告無適也。」適皆讀為敵。後儒有主一無適之語，讀適如字，訓為之，殊非古義。《淮南·詮言》曰：「一者萬物之本也，無敵之道也。」義與《文子》同。

The Wei text "Chunqiu Yuanmingbao" says: "It remains constant and adheres to one without change, and the Big Dipper's Jade Balance becomes upright." This passage is cited in Volume Nine of Li Shan's commentary on the "Wenxuan." The "Wenzi" says: "The so-called 'one' is the path without opposition." Hui Dong comments: this "adapt" should be read as "opponent"; "one" is the fundamental principle of the Dao, so it is said to have no match. The "Lunyu · Liren" says: "A gentleman has no necessity for opposition in matters of the world." The "Xunzi · Junzi" says: "The Son of Heaven does not use the rites of hospitality within the four seas, thereby demonstrating that no one can match him." In these passages, the character "适" should all be read as "敌." Later Confucian scholars have the saying "zhuyi wu shi," reading "适" according to its original character and interpreting it as "to go," which is inconsistent with the ancient meaning. The "Huainanzi · Quanyan Xun" says: "One is the root of all things, the Dao that has no match." Its meaning is the same as that of the "Wenzi."

一亦作壹。古壹字從壺吉。一之初幾也，幾者動之微，吉之先見者也。以此見性之初有善而無惡。惡者善之反，不與善對，故云無敵，亦曰獨。君子慎獨，無惡於志也。惡讀如字。幾有善而無惡，周子言幾善惡非也。

"One" is also written as "Yi", and the ancient form of "Yi" consists of "hu" and "ji". Hui Dong, based on the character's form, argued that "one" originally meant "ji", which refers to the initial subtle direction or tendency, the first sign of a good omen. From this, we can see that human nature originally contains only goodness and not evil. Evil is merely the opposite of goodness and cannot be considered as an independent counterpart to goodness. Therefore, it is said "wu di" (no enemy), also called "du" (singularity). A gentleman being cautious in solitude means not harboring evil in his mind—here, the character "wu" (evil) is read according to its original meaning as "wu" (goodness and evil). Since "ji" contains only goodness and not evil, the statement in Zhou Dunyi's "Tong Shu" that "ji" involves both good and evil is incorrect.

《鬼谷子·陰符》曰：「道者天地之始，一其紀也。」又曰：「道者神明之源，一其化端。」《鶡冠子》曰：「有一而有氣。」陸佃注云：「一者，元氣之始。」

The Guiguzi's Benjing Yinfu says: Dao is the beginning of heaven and earth, and "one" is its principle. It also says: Dao is the source of the divine, and "one" is the beginning of its transformation. The Hecuanzi says: First there is "one," then there is qi. Lu Dian's commentary says: "One" is the beginning of primordial qi.

《六韜》：武王問太公曰：「兵道何如？」太公曰：「凡兵之道莫過乎一。一者能獨往獨來。黃帝曰：一者階於道，幾於神。用之在於幾，顯之在於勢，成之在於君。故聖王號兵為凶器，不得已而用之。」

The Six Secret Teachings record that King Wu asked the Duke of Tai, "What is the way of warfare?" The Duke of Tai answered, "In the way of warfare, nothing is more important than 'one.' If one can maintain 'one,' then one can act independently, without being restricted. The Yellow Emperor said, 'One' is the step leading to the Dao, and it is closest to the divine. Its application lies in grasping the subtle, its manifestation lies in circumstances, and its success or failure depends on the sovereign. Therefore, sage kings call weapons凶器 (dangerous tools), and they are only used when absolutely necessary."

《易林補遺》引京房占變：「一爻動則變，亂動則不變。」《補遺》所據當在《火珠林》。《易》曰：「三人行則損一人，一人行則得其友。」《繫辭》曰：「言致一也。」又「天下之動，貞夫一者也」，故左傳占卦皆一爻變。

The Supplements to the Forest of Changes cite Jing Fang's discussion on interpreting hexagrams by taking the changing line: if only one line moves, take the changing line to make a judgment; if many lines move disorderly, do not take the changing line. Hui Dong inferred that the Supplements were based on the old views of the Forest of Fire Pearls tradition. The Zhou Changes say: when three people walk together, one should be subtracted; when one walks alone, he can find a companion. The Great Treatise explains that this refers to 'achieving unity'. The Great Treatise also says that all movement in the world is determined by 'one'. Therefore, the divination examples recorded in the Zuo Zhuan almost all involve a single line changing.

《離騷經》曰：「貫薜荔之落蘂。」王逸注云：「貫，累也。」《左傳》宣六年，中行桓子曰：「使疾其民以盈其貫。」以盈其貫，是其貫將滿，所謂惡積而不可弇，罪大而不可解也。《韓非子》曰：「是其貫將滿也。」貫皆有積義，道積於一。《論語》，子謂曾參曰：「吾道一以貫之。」《釋詁》云：「貫，習也。」習者重習，亦有積義。荀子曰：「服習積貫。」又曰：「貫日而治詳之。」

The "Lisao" says: string together the fallen petals of the薜荔. Wang Yi's commentary says: "Guan" means to connect and accumulate. The "Zuo Zhuan" records in the sixth year of Xuan Gong that Zhonghang Huanzi said: let the tyrant torment his people, so that his evil deeds can be strung on the rope. Hui Dong explains: what is meant by "ying qi guan" is that the rope of evil is almost full, which is what the "Great Treatise" refers to, meaning that evil has accumulated to the point of being unavoidable, and guilt has become too great to escape. The "Han Feizi" also says: this is when his evil deeds are about to be fully strung. Clearly, the character "guan" always carries the meaning of accumulation, and the Way is precisely accumulated in the "one." The "Analects of Confucius," in the chapter "Li Ren," records that Confucius told Zeng Shen: my Way is embodied in one thing. The "Erya · Xigǔ" says: "Guan" means practice. Hui Dong further explains: what is meant by "xi" is repeated practice, which also carries the meaning of accumulation. Xunzi says "fu xi ji guan," and also says "guan ri er zhi xi," using the same meaning.

一貫之道，三尺童子皆知之，百歲老人行不得。宋儒謂唯顏子、曾子、子貢得聞一貫，非也。「吾道一以貫之」，自本達末，原始及終，老子所謂甚易知甚易行，天下莫能知莫能行也。下云「言有宗，事有君」，即一也。

The concept of the unified principle is something even a child of three can understand, yet an elderly person of a hundred may not be able to practice it. The Song Dynasty scholars claimed that only Yan Hui, Zeng Shen, and Zigong could hear about the "unified principle," but this is incorrect. Confucius said, "My way can be expressed with a single principle," which means deriving from the root to the branches, from the beginning to the end. This is exactly what the "Laozi" refers to as something easy to understand and easy to practice, yet the world is full of people who do not understand it or practice it. The "Laozi" later states, "Speech has its main point, actions have their master principle," and that main point and master principle are "one."

忠即一也，恕而行之即一以貫之也。韋昭注《周語》：帥意能忠曰循己之意，恕而行之為忠。

Hui Dong said: Loyalty is "one," and to carry this loyalty out from oneself to others is "to maintain it consistently." Wei Zhao's commentary on the "Guoyu · Zhou Yu" states that being loyal means to follow one's original heart, which is to act in accordance with one's true nature and then extend it to others, only then can it be called loyalty.

《論語》，子曰：「參乎，吾道一以貫之。」曾子曰：「唯。」子出，門人問曰：「何謂也？」曾子曰：「夫子之道，忠恕而已矣。」以忠行恕謂之一貫。

The Analects of Confucius, in the chapter Li Ren, records that Confucius said to Zengzi: "Shan, my way is unified by a single principle." Zengzi immediately replied: "Yes." After Confucius left, his fellow students asked Zengzi about the meaning of this statement. Zengzi said: "The Master's way is simply the two principles of loyalty and forgiveness." Hui Dong explained: using loyalty to carry out forgiveness is called "the principle of unity."

《繫下》曰：「天下之動，貞夫一者也。」虞注云：「一謂乾元。」《論語》，子貢問曰：「有一言而可以終身行之者乎？」子曰：「其恕乎！己所不欲，勿施於人。」以忠恕之道終身行之，以絜矩之道平天下，所謂一以貫之也。《大學》言平天下而云明明德，《中庸》言至誠盡性而可以贊化育，皆所謂一以貫之者也。

The *Great Treatise* of the *Commentary on the Appendices* says: All movements in the world are established by the principle of 'one'. Yu Fan's commentary explains that this 'one' refers to the Creative Power of Heaven. In the *Analects of Confucius*, in the chapter on *Weilüngong*, Zigong asked: Is there a single character that can be practiced throughout one's life? Confucius replied: Perhaps 'forgiveness' — do not impose on others what you yourself do not desire. Hui Dong further explains: Practicing the way of loyalty and forgiveness throughout one's life, and applying the principle of the square measure to govern the world, is what is meant by 'upholding one principle throughout'. The *Great Learning* discusses governing the world and concludes with the cultivation of luminous virtue; the *Doctrine of the Mean* discusses achieving complete sincerity and fully realizing one's nature, thus being able to assist in the transformation and nurturing of heaven and earth. All these speak to the principle of upholding one idea throughout.

《中庸》曰：「忠恕違道不遠，施諸己而不願，亦勿施於人。子曰：君子之道四，丘未能一焉：所求乎子以事父未能也，所求乎臣以事君未能也，所求乎弟以事兄未能也，所求乎朋友先施之未能也。」

The Doctrine of the Mean says: Loyalty and forbearance are close to the Way. Whatever you do not wish for yourself, do not impose on others. Confucius said: The Way of the gentleman has four aspects, but I, Kong Qiu, have not achieved any of them. I have not yet been able to fulfill the duty of a son to his father, for I have not yet been able to fulfill the duty of a son to my own father; I have not yet been able to fulfill the duty of a minister to his sovereign, for I have not yet been able to fulfill the duty of a minister to my own sovereign; I have not yet been able to fulfill the duty of a younger brother to his elder brother, for I have not yet been able to fulfill the duty of a younger brother to my own elder brother; I have not yet been able to fulfill the duty of a friend to give first to me, for I have not yet been able to give first to my friend.

《大學》曰：「所惡於上毋以使下，所惡於下毋以事上，所惡於前毋以先後，所惡於後毋以從前，所惡於右毋以交於左，所惡於左毋以交於右，此之謂絜矩之道。」荀子曰：「五寸之矩盡天下之方也。」

The Great Learning says: If you dislike how your superiors treat you, do not treat your subordinates in the same way; if you dislike how your subordinates treat you, do not treat your superiors in the same way; if you dislike how those before you treat you, do not treat those after you in the same way; if you dislike how those after you treat you, do not treat those before you in the same way; if you dislike how the people on your right treat you, do not treat the people on your left in the same way; if you dislike how the people on your left treat you, do not treat the people on your right in the same way. This is called the principle of the square measure. Hui Dong cites Xunzi as evidence: A five-inch square rule can measure all squares in the world.

《堯典》曰：「克明俊德，以親九族。」

The Shangshu · Yaodian says: Yao was able to manifest and promote lofty virtue, thus bringing harmony among his close relatives and the nine clans. This sentence is placed as a separate entry at the end of this section, and the ensuing discussion is beyond the scope of this section, to be taken up in the next part.

九族既睦，平章百姓。孔注：百姓，百官。百姓昭明，協和萬邦，黎民於變時雍。

The Shangshu · Yao Dian continues to say that after the nine kinds of kinship are harmonious, the duties of the hundred officials are then distinguished and made clear. Kong An Guo's commentary on this sentence says that the term 'common people' in the text refers to 'the hundred officials'. Once the virtue of the officials is clearly evident, the entire world and all the states will be in harmony, and the common people will also be influenced and transformed, leading to a风气 of tolerance and propriety.

《大學》曰：知止而後有定，定而後能靜，靜而後能安，安而後能慮，慮而後能得。物有本末，事有終始，知所先後則近道矣。釋格物。

The Great Learning says: "Knowing where to stop, the mind has a direction; with a direction, the mind can be tranquil; with tranquility, one's conduct can be secure; with secure conduct, one's thoughts can be thorough; with thorough thoughts, one can achieve something. All things have a root and a branch, and all affairs have an end and a beginning. Understanding the order of precedence and succession, one approaches the Way." Hui Dong notes here that the above passage is the text in The Great Learning used to explain "investigating things."

古之慾明明德於天下者，先治其國；欲治其國者，先齊其家；欲齊其家者先修其身；欲修其身者先正其心；欲正其心者先誠其意；欲誠其意者先致其知。致知即《中庸》之明善。致知在格物。《蒼頡篇》：格，量度之也。

The Great Learning also says: "Those who wish to illuminate the bright virtue throughout the world must first govern their state well; those who wish to govern their state well must first regulate their family; those who wish to regulate their family must first cultivate themselves; those who wish to cultivate themselves must first rectify their mind; those who wish to rectify their mind must first make their thoughts sincere and free from falsehood; those who wish to make their thoughts sincere must first extend their knowledge to its fullest extent." Hui Dong adds a marginal note here: what is meant by "attaining knowledge" is what is said in the Doctrine of the Mean as "clarifying goodness." The text then continues: "The practice of attaining knowledge lies in investigating things." Hui Dong cites the Cang Jie Chapter to explain the character "格" saying: "To '格' means to measure or contemplate."

物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。自天子以至於庶人，壹是皆以修身為本。天下之動貞夫一。

The Great Learning continues: "When things are thoroughly examined and understood, knowledge reaches its utmost; when knowledge reaches its utmost, thoughts become sincere; when thoughts are sincere, the mind becomes upright; when the mind is upright, the self is cultivated; when the self is cultivated, the family is orderly; when the family is orderly, the state is well governed; when the state is well governed, the world is at peace. From the Son of Heaven down to the common people, all rely on self-cultivation as the fundamental principle." Hui Dong then cites "The movement of the world is fixed in one" from the Great Treatise of the Zhou Changes to support this idea: all the myriad changes in the world ultimately converge upon that single fundamental principle.

其本亂而末治者否矣。不明俊德而欲親九族，其所厚者薄而其所薄者厚。不親九族而欲平章百姓，未之有也。此謂知本，此謂知之至也。釋致知。

The Great Learning says: "If the root is already disordered, yet the branches are well governed, this is impossible." Hui Dong here inserts the sequence of the Yao Classic to explain: if one does not first clarify one's great virtue, yet desires to harmonize the nine clans, then the place that should be treated with thickness is treated with thinness, and the place that should be treated with thinness is treated with thickness, which is exactly what the Great Learning says: "What he thickens is thin, and what he thins is thick." Hui Dong then adds: if one does not first harmonize the nine clans, yet desires to distinguish and clarify the officials, the Great Learning's "There has never been such a thing" refers precisely to this kind of thing that has never occurred. The text concludes by saying: "This is called knowing the root, this is called knowing to the extreme." Hui Dong notes: the above passage is what the Great Learning uses to explain "attaining knowledge."

《堯典》之克明俊德，《大學》之慾明明德，即一也。明俊德以及九族、百姓、萬邦、黎民，明明德以修身、齊家、治國、平天下，即一以貫之也。一即本也，故云壹是皆以修身為本。

Hui Dong explains that the phrase "ke ming jun de" in the "Shangshu · Yaodian" and "yu ming ming de" in the "Daxue" actually refer to the same thing. Starting from the clarification of great virtue, it extends to the nine clans, officials, all states, and common people. Similarly, starting from the realization of bright virtue, it is implemented through self-cultivation, managing the family, governing the country, and bringing peace to the world. This is exactly what Confucius meant by "yi gui guan zhi." The "yi" here refers to the "ben," so the "Daxue" states that "from the Son of Heaven down to the common people, self-cultivation is the fundamental principle."

物有本末，事有終始，由本達末，原始及終，一貫之義也。忠，一也。以忠行恕即一以貫之也。以忠行恕即《中庸》《大學》所陳是也。

All things have a root and branches, and all affairs have a beginning and an end. To understand from the root to the branches, and to investigate from the beginning to the end, this is the meaning of "to carry through with one principle." The concept of "zhong" (loyalty or sincerity) is precisely this "one principle." To act based on zhong and practice shu (benevolence or forgiveness) is to carry through with one principle. The specific practices of applying zhong through shu are the entire system of cultivation described in the "Zhongyong" and "Daxue."

《繫下》曰：天下之動貞夫一者也。虞注云：一謂乾元。萬物之動各資天一陽氣以生，故天下之動貞夫一者也。

The Zhou Changes, Great Treatise section two says: "All changes in the myriad things under heaven are determined by the 'one'." Yu Fan explains that the "one" here refers to the Creative Power of Heaven. The movement of all things depends on the yang energy from Heaven to generate and develop, hence all changes in the world are determined by the 'one'.

又曰：《易》曰「憧憧往來，朋從爾思」，子曰：天下何思何慮，天下同歸而殊途，一致而百慮。劉熙曰：慮，旅也。旅，眾也。一致百慮，慮及眾物以一定之也。

The Great Treatise below also says: "The Zhou Changes, the Book of Changes, in the line statement of the ninth line in the fourth position of the Xian hexagram says, 'The mind is uncertain and fluctuating, friends only follow what you think.' Confucius explains that, what in the world is there to think about, what is there to consider? All people walk different paths but arrive at the same destination; they have myriad thoughts but ultimately converge to one." Liu Xi's Shiming explains that 'consideration' is 'travel,' and 'travel' means many things. The phrase 'united in one but considering many things' means that thoughts extend to many things, yet the 'one' holds them in place.

天下何思何慮。韓伯注云：夫少則得，多則惑，塗雖殊，其歸則同；慮雖百，其致不二。苟識其要，不在博求，一以貫之，不慮而盡矣。

Regarding the sentence "What does the world think and consider?" Han Kangbo explains: if one guards what is few, one gains something; if one seeks much, confusion arises. Although the paths may diverge, their destination is the same; although thoughts may be numerous, they all lead to one outcome. As long as one recognizes the main principle, there is no need to seek widely. With one fundamental principle, all things can be connected. There is no need for endless deliberation, for all things are already included within it.

子曰：賜也，女以予為多學而識之者與？對曰：然。多原於一，故曰然。非與？一以貫多，故曰非。曰：非也。蒙上非與。予一以貫之。何晏曰：善有元，事有會，天下殊途而同歸，百慮而一致，知其元則眾善舉矣。

The Book of Rites: Wei Linggong records Confucius asking: "Zi-gong, do you think I am a person who is learned and remembers everything?" Zi-gong answered: "Yes." Hui Dong's marginal note says: since all things originate from one, Zi-gong answered with a single "yes." Confucius then asked again: "Is that not so?" Hui Dong's marginal note says: because one principle connects all things, the following words "no" are said. Confucius said: "No." Hui Dong's marginal note says: this sentence follows the previous "no." Confucius then said: "I use one fundamental principle to connect them all." He Yan's Commentary on the Analects says: good things have their beginning, matters have their convergence. Though the paths of the world differ, they all lead to the same destination. Though thoughts vary, they all converge on one point. When one recognizes the beginning, all good things arise together.

《孟子》曰：博學而詳說之，將以反說約也。

The Mengzi says in the section Li Lou Xia: "Study widely and learn extensively, explain thoroughly, so that you may return to the essential point." Broad learning is merely a means, while returning to the essential is the purpose.

《孝經》：仲尼曰，先王有至德要道，以順天下，民用和睦，上下無怨。殷仲文注云。《孝經疏》：窮理之至，以一管眾為要。

The "Opening Chapter of the Classic of Filial Piety" records that Master Zeng said: "Former kings had the highest virtue and the essential principles, which they used to govern the world in harmony, so the people were united and there was no resentment between superiors and inferiors." Yin Zhongwen provided commentary on this, and Hui Dong noted that Yin's explanation is found in the "Commentary on the Classic of Filial Piety." Yin said that when one thoroughly investigates principles and reaches the extreme, being able to use a single principle to encompass many, this is called "yao," meaning the essential point.

《荀子·不苟》曰：君子位尊而志恭，心小而道大，所聽視者近而所聞見者遠，是何耶？是操術然也。故千人萬人之情，一人之情是也。是以君子有絜矩之道。

The Xunzi's "Bu Gu" chapter says: A gentleman, the higher his position, the more respectful his mind; the more meticulous his thinking, the greater his conduct. What he hears with his ears and sees with his eyes is only the near, but what he actually hears and sees is extremely far-reaching. Why is this so? Because it is due to the method he masters. Therefore, the situations of thousands and ten thousands of people are contained within the situation of one person. For this reason, the gentleman has the principle of "Xie Ju," which means to measure others by oneself and to extend oneself to others.

天地始者，今日是也。百王之道，后王是也。君子審后王之道而論於百王之前，若端拜而議。百王謂堯舜禹湯。后王謂文武。端，玄端，朝服也。

The "Not Rash" chapter continues by saying: the beginning of the creation of heaven and earth is something that can be seen today; the way of governing by the successive emperors can be seen in the recent kings. A gentleman examines the way of the recent kings, and then uses it to comment on the affairs before the hundred kings. Hui Dong's marginal note says: the term "hundred kings" refers to Yao, Shun, Yu, and Tang; the term "later kings" refers to King Wen and King Wu. "End" refers to "xuanduan," which is the ceremonial robe worn during court assemblies.

推禮義之統，統，本。分是非之分，總天下之要，治海內之眾，若使一人。故操彌約，約，要。而事彌大。五寸之矩盡天下之方也。《大學》絜矩義疏。故君子不下室堂，堂，明堂。而海內之情舉。積此者則操術然也。

The "Not Indulgent" chapter also says: To clarify the lineage of propriety and righteousness, Hui Dong's marginal note explains that "lineage" refers to the root; to distinguish the boundaries of right and wrong, and to grasp the main points of the world, governing the people within the realm as easily as directing a single person. Therefore, the more one adheres to simplicity, Hui Dong's marginal note explains that "simplicity" refers to the main point; the greater the achievements will be. A measuring rule of five inches can measure all square things in the world. Hui Dong explains that this sentence is an explanation of the "rectitude" concept from the "Great Learning." Therefore, a gentleman need not leave his hall, Hui Dong's marginal note explains that this "hall" refers to the Bright Hall; and the conditions of the entire realm are already fully understood. To reach this level is still due to the method one consistently practices.

《非相》曰：以近知遠，以一知萬，以微知明。

Xunzi's essay "Fei Xiang" says: From things close at hand, one can infer distant matters; from a single principle, one can understand myriad things; from subtle and obscure signs, one can grasp clear and evident truths.

《儒效》曰：道出乎一。曷謂一？曰：執神而固。曷謂神？曰：盡善浹洽之謂神，萬物莫足以傾之之謂固。神固之謂聖人。聖人也者，道之管也。天下之道管是矣，百王之道一是矣。

The Xunzi's "Ruxiao" chapter says: "The Way comes from 'one'." What is "one"? The answer is: to hold fast to "spirit" and remain unshakable. What is "spirit"? The answer is: to be skillful to the extreme and pervade thoroughly, which is called "spirit"; if the world's myriad things cannot shake him, that is called "firmness." A person who is both spiritual and firm is called a sage. Such a sage is the overall hub of the Way. All the ways of the world are governed by this hub, and the ways of all successive kings are unified within it.

又曰：以淺持博，以古持今。注云：當作以今持古。以一持萬云云。是大儒者也。

The "Ruxiao" chapter also says: using the simple to grasp the extensive, using the ancient to grasp the present. Yang Jing's commentary says: "Using the ancient to hold the present" should be "using the present to hold the ancient." The original text continues with phrases such as "using one to hold a thousand." Xunzi says that only those who can do this may be called great scholars.

《莊子·天地》曰：記曰，通於一而萬事畢，無心得而鬼神服。郭注云：一無為而群理都舉。記，書名也，雲老子所作。案：此論一貫與宋儒同，與孔子異。道家以一為終，故莊子曰得其一而萬事畢；聖人以一為始，故夫子曰吾道一以貫之。此儒與道之別也。

The "Tian Di" section of the "Zhuangzi" says: The ancient "Ji" records state that to be in harmony with the "one" means all things are complete; without deliberate effort, one naturally attains understanding, and even ghosts and spirits will submit. Guo Xiang's commentary explains: by holding fast to the "one" and doing nothing, all principles naturally come into being. Hui Dong's marginal note says: the "Ji" here refers to a book, traditionally attributed to Laozi. Hui Dong further explains: this passage discusses the concept of "Yi Guan" (the one thread), which is the same as the explanation given by the Song dynasty Confucian scholars, but differs from Confucius's own explanation. The Daoists regard the "one" as an end, so Zhuangzi says "to grasp the one and all things are completed"; the sages regard the "one" as a beginning, so Confucius says "my way is to uphold one principle." This is the difference between Confucianism and Daoism.

《後漢書·范升傳》：升奏曰，孔子曰「博學約之，弗叛矣夫」。夫學而不約必叛道也。顏淵曰「博我以文，約我以禮」。孔子可謂知教，顏淵可謂善學矣。老子曰「學道日損」，損猶約也。又曰「絶學無憂」，絶末學也。

The "Hou Han Shu · Fan Sheng Zhuan" records that Fan Sheng submitted a memorial stating that Confucius had said, "Study widely and use rites to restrain it, and you will not deviate from the right path." Hui Dong added a marginal note: if learning does not return to simplicity, it will certainly deviate from the great way. Fan Sheng also cited Yan Hui's words: "The Master used literature and classics to make me learn widely, and used rites to make me return to restraint." Fan Sheng therefore commented that Confucius could be said to understand teaching, while Yan Hui could be said to excel in learning. Hui Dong then quoted the "Laozi" saying "Study the Dao by daily reduction," and noted that this "reduction" is equivalent to "restraint." The "Laozi" also says "Cut off learning and there will be no worries," and Hui Dong noted that this refers to cutting off subordinate studies.

又曰：天下之事所以異者以不一本也。《易》曰：天下之動貞夫一也。又曰：正其本，萬事理。五經之本，自孔子始。

Fan Sheng's memorial also said: The reason for the diversity of affairs throughout the world is that they are not unified under a single fundamental principle. The Zhou Changes, in the Great Treatise, says: "All changes in the world are established by that 'one'." The Book of Changes also says: "When the fundamental principle is properly established, all things will naturally be orderly." The fundamental principles of the Five Classics were first established by Confucius.

《說文》士字下云：數始於一，終於十，從一從十。孔子曰：推十合一為士。案：一，道也。一以貫之，故推十得合一也。

The *Shuo Wen Jie Zi* says under the character "shi" (士): the number starts with one and ends with ten, and the form of the character "shi" is composed of "one" and "ten." The text also cites Confucius saying: "Those who can investigate and unify ten into one are called shi." Hui Dong explains that the "one" here refers to the Dao. Using one to connect many, therefore, investigating to the ten and ultimately returning to one.

《法言·吾子》曰：多聞則守之以約，多見則守之以卓。寡聞則無約也，寡見則無卓也。此《論語》義疏，即顏子之一貫也。

Yang Xiong said in the "Wuzi" section of his "Fayang": When one hears much, one should use simplicity to hold onto it; when one sees much, one should use outstanding insight to hold onto it; those who hear little cannot be called "simple," and those who see little cannot be called "outstanding." Hui Dong explained that these sentences are actually an interpretation of the meaning in the "Lunyu," and what is discussed here is precisely the practice of "yi gui guan zhi" (to unify all things with one principle) as exemplified by Yan Yuan.

《春秋繁露》曰：古之造文者三畫而連其中謂之王。三畫者天地與人也，而連其中通其道也。取天地與人之中以為貫而參通之，非王者孰能當是。

Dong Zhongshu in "Chunqiu Fanlu" says: In ancient times, when people created characters, they drew three horizontal strokes and then connected the middle with a vertical stroke, and this character was called "Wang." The three horizontal strokes represent heaven, earth, and humanity, and connecting them with a vertical stroke signifies the way that unifies them. Taking the middle way of heaven, earth, and humanity as that vertical stroke, allowing all three to be connected, who besides the sovereign could bear such a character?

《淮南·俶真》曰：夫道有經紀條貫，得一之道，連千枝萬葉。高誘注云：一者道之本也，得其根本，故能連千枝萬葉，以少正多也。

The Huainanzi · Chuzhen chapter says: The Dao has its own framework and order; by grasping the principle of "receiving one," one can connect myriad branches and leaves. Gao You's commentary explains: "One" is the root of the Dao; by obtaining this root, one can connect myriad branches and leaves, which is the principle of governing the many with the few.

《易》上經曰：乾初九潛龍勿用。馬融曰：初九建子之月，陽氣始動於黃泉，故曰潛龍。

The upper section of The Zhou Changes says: The line statement of the first line of the Qian trigram is "A hidden dragon does not act." Ma Rong explains that the first line corresponds to the month of Ji Zi, which is the eleventh month of the summer calendar, when the yang energy begins to stir in the underground yellow springs, still hidden and not yet emerging, hence it is called "a hidden dragon."

《明夷》六五曰：其子之明夷，利貞。《象》曰：其子之貞，明不可息也。述曰：其讀曰亥。坤終於亥，乾出於子，故明不可息。

The line statement of the sixth line in the fifth position of the Mingyi hexagram says: "Its son's brightness is obscured, advantageous to be steadfast." The image commentary says: "Its son's steadfastness, brightness cannot cease." Hui Dong explains in his work "An Exposition of the Zhou Changes" that the character "其" here should be read as "Hai." The earth energy ends at Hai, and the heaven energy begins at Zi. When Hai reaches its end, Zi begins, and brightness continues without interruption, hence it is said "brightness cannot cease."

《參同契》曰：含元虛危，播精於子。

Wei Boyang's "Zhou Yi San Tong Qi" says: The original qi is contained and nurtured between Xu Su and Wei Su, and spreads the refined qi to the Zi position. Xu Su and Wei Su are precisely at the northern Zi position, which is where the first yang begins to arise.

《廣雅·釋天》曰：太初，氣之始也，生於酉仲，清濁未分也。太始，形之始也，生於戌仲。八月酉仲為太初，屬雄；九月戌仲為太始，屬雌；清者為精，濁者為形。太素質之始也，生於亥仲，已有素樸而未散也。三氣相接至於子仲，剖判分離，輕清者上為天，重濁者下為地，中和為萬物。

Zhang Yi in "Guangya · Xishitian" says: "Taichu" is the beginning of qi, arising in the middle of the You month, when clear and turbid had not yet separated; "Taishi" is the beginning of form, arising in the middle of the Xu month. Hui Dong adds a marginal note here: the middle of the You month, which is the middle of August, is Taichu, belonging to the male; the middle of the Xu month, which is the middle of September, is Taishi, belonging to the female; the clear aspect condenses into essence, and the turbid aspect condenses into form. "Guangya" continues: "Taisu" is the beginning of substance, arising in the middle of the Hai month, when there was already a primitive texture but it had not yet dispersed. These three kinds of qi connect with each other, and only at the middle of the Zi month did they separate: the light and clear ascended to become heaven, the heavy and turbid descended to become earth, and the middle and harmonious became the myriad things.

《說文》包字下云：元氣起於子。子，人所生也。

The "Sayings of the Classic of Characters" explains under the character "bao" that the original qi arises from the position of "zi"; and "zi" is also the beginning from which humans are born.

《三統曆》曰：太極元氣含三為一。孟康曰：元氣起於子，未分之時，天地人混合為一，故子數獨一也。

The San Tong Calendar recorded in the "Book of Han · Laws and Calendars" states: The primordial qi of the Taiji contains heaven, earth, and humanity, all blending into one. Meng Kang's commentary explains: The primordial qi arises from the Zi position, and before it is divided, heaven, earth, and humanity are all combined as one, hence the number of Zi is singular.

又曰：陰陽合德，氣鍾於子，化生萬物。虞注《易》曰：陰陽合德謂天地雜，保太和，日月戰。

The San Tong Li says: Yin and yang energies combine in harmony, gather and converge at the Zi position, thus generating all things. Yu Fan's commentary on the Zhou Changes says: The phrase "yin and yang combine in harmony" refers to the intermingling and intertwining of the energies of heaven and earth, maintaining great harmony, and the energies of sun and moon interacting and clashing with each other.

又曰：天統之正始施於子半。蘇林曰：子之西，亥之東，其中間也。案：子半猶子仲也。

The San Tong Li also states: The first month determined by the heavenly order begins its influence at "the middle of the Zi hour." Su Lin's commentary explains that "the middle of the Zi hour" refers to the position west of Zi and east of Hai, exactly in the middle of the two. Hui Dong comments: "The middle of the Zi hour" is also what the Guang Ya mentioned earlier as "Zi Zhong."

《易緯稽覽圖》曰：甲子卦氣起中孚，六日八十分日之七。鄭注云：六以候也。八十分為一日，日之七者，一卦六日七分也。

The Yi Wei · Ji Lan Tu says: On the day of Jiazi, the trigram qi begins with Zhongfou, and each trigram is divided into six days and seven parts out of eighty. Zheng Xuan explains that the 'six' refers to the six seasonal phenomena; dividing one day into eighty parts, the 'seven parts of a day' means that each trigram occupies six days and seven parts.

《乾鑿度》曰：中孚為陽，貞於十一月子。

The *Yi Wei · Qian Zao Du* says: The *Zhongfou* hexagram belongs to the yang, and it is properly positioned at the Zi position in the eleventh month, which is exactly where the return of the first yang begins, the starting point of the hexagram qi.

《繫上》曰：坤以簡能。虞注云：陰藏為簡。簡，閱也。坤閱藏物，故以簡能矣。

The Zhou Changes, Great Treatise says: "Kun is able through simplicity." Yu Fan explains that when yin energy is collected and stored, it is called "jian." "Jian" means to examine and to contain. Since Kun is able to examine and contain all things, it is said that it reveals its function through simplicity.

又曰：顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。

The Great Treatise also says: The Way manifests its benevolence in nurturing all things, yet keeps its actions hidden; it stimulates the growth of all things, yet does not act with the concern of a sage. Such great virtue and vast achievements indeed reach their ultimate perfection.

又曰：聖人以此洗心退藏於密。虞注云：陽動入巽，巽為退，伏坤為閉戶，故藏密謂齊於巽以神明其德。

The Great Treatise says again that sages use this principle to eliminate distractions from the mind and retreat them into the hidden and secret place. Yu Fan explains that the yang energy moves and enters the Xun trigram, which symbolizes yielding; the hidden trigram beneath is Kun, which represents closing the door, so it is called "concealing and being secret." This is what the Sayings on the Hexagrams refers to as "harmonizing with Xun," thereby mysteriously manifesting one's virtue.

又曰：神以知來，知以藏往。虞注云：乾神知來，坤知藏往。來謂洗心，往謂藏密也。

The Great Treatise says: By relying on divine insight one can foresee the future, and by relying on wisdom one can preserve the past. Yu Fan explains: Qian represents the divine, governing the knowledge of the future; Kun represents knowledge, governing the preservation of the past. What is meant by 'coming' is referring to the previous 'purifying the mind'; what is meant by 'going' is referring to the previous 'retreating into secrecy'.

《說卦》曰：坤以藏之。

The "Commentary on the Hexagrams" says: "Kun is used to collect all things." This sentence precisely points out the original meaning of the character "藏" in the "Zhou Changes."

《漢書》：翼奉對曰，《詩》之為學，情性而已。五性不相害，六情更興廢。觀性以歷。性，五行。歷，甲己之數。觀情以律。情，六情。律，十二律。明主所宜獨用，難與二人共也。故曰顯諸仁藏諸用，露之則不神，獨行則自然矣。《易》之用在坎離而其本在震巽。

The Han Shu records that Yi Feng said in his response: The study of the Book of Poetry is about nature and emotion. The five natures do not interfere with each other, while the six emotions alternate in rising and falling. To examine nature, one should use the calendar. Hui Dong's marginal note says: "Nature" refers to the Five Phases, and "calendar" refers to the numbers of the Day Branches such as Jia and Ji. To examine emotion, one should use the laws. Hui Dong's marginal note says: "Emotion" refers to the six emotions, and "laws" refers to the twelve laws. Yi Feng further said: These are things that an enlightened ruler should master alone, and they are difficult to share with a second person. Hui Dong therefore concluded: Therefore, the Great Treatise says "manifest it in benevolence, conceal it in use," once it is revealed, it is no longer mysterious; only when used alone does it conform to nature. The function of the Zhou Yi lies in the Kan and Li hexagrams, but its root lies in the Zhen and Xun hexagrams.

《說卦》曰：齊乎巽。齊也者，言萬物之絜齊也。虞注云：巽陽藏室，故絜齊。

The Sayings on the Trigrams states: "All things are purified and harmonized in the Xun trigram." The term "qi" refers to the state where all things become neat and unified. Yu Fan explains that in the Xun trigram, the yang energy is gathered within, hence it is called "jie qi."

《列子·黃帝》曰：聖人藏於天。注，郭象曰：不窺性分之外，故曰藏也。

The Liezi text says: "The sage is hidden within the natural." The annotation cites Guo Xiang's words: "Not probing into things beyond one's own nature, thus it is called 'concealment.'"

《乾鑿度》曰：易者以言其德也，通精無門，藏神無內也。神在內，故藏神無內，有內不可言藏。內，《易正義》作穴。鄭注云：俲易無為，故天下之性莫不自得也。俲，古文佼。鄭氏云：佼，易也。

The *Yi Wei · Qian Zao Du* says: "Yi" refers to its virtue. Its refined energy flows freely without any entrance or exit, and the divine spirit resides secretly without any distinction between inside and outside. Hui Dong's marginal note says: The spirit is originally within, so it is said "the spirit is hidden without an inside"; if one separates out an "inside," then "hidden" would no longer apply. Another note from the textual commentary says that the character "inner" in this context is cited in the *Zhou Yi Zhenyi* as "xue." Zheng Xuan's commentary explains: "Yi" is simple and effortless, so the nature of all things under heaven and earth is able to find its proper place. Hui Dong adds another note: "Jiao" is an ancient character for "jiao"; Zheng Xuan says "jiao" is the same as "Yi."

《韓詩外傳》曰：子夏讀《詩》已畢，夫子問曰：爾亦何大於《詩》矣？子夏對曰：《詩》之於事也，昭昭乎若日月之光明，燎燎乎如星辰之錯行，上有堯舜之道，下有三王之義。《尚書大傳》作論，書事為是。弟子不敢忘。

The Han Poetry External Transmission records that after Zi Xia finished reading the Book of Poetry, Confucius asked him: What great insights have you gained from the Book of Poetry? Zi Xia replied: The Book of Poetry illuminates all worldly affairs as clearly as the light of the sun and moon, and as brilliantly as the arrangement of stars. Above it there is the governance of Yao and Shun, and below it the principles of the Xia, Shang, and Zhou dynasties. Hui Dong notes in his marginalia: This passage in the Great Transmission of the Book of Documents reads 'discuss', but it should be 'recorded events'. Zi Xia continued: These disciples dare not forget these teachings.

雖居蓬戶之中，彈琴以詠先王之風，有人亦樂之，無人亦樂之，亦可以發憤忘食矣。《詩》曰：衡門之下，可以棲遲；泌之洋洋，可以飢。夫子造然變容曰：嘻，吾子始可以言《詩》已矣。然子已見其表，未見其裡。顯諸仁，見其表也；藏諸用，故未見其裡也。

Zi Xia also said: Even if one lives in a humble hut made of reed mats, one can still play the zither and sing the ancient customs of the former kings. One can find joy in the company of others, and also find joy when alone. One can even become so absorbed in study that one forgets to eat. The Book of Songs, Chen Wind, Hengmen says: "A door made of a horizontal beam can be a dwelling; the flowing waters of Bishi can quench one's hunger." Confucius changed his expression and said: "Ah, you are finally someone I can discuss the Book of Songs with. However, you have only seen its surface, not its deeper meaning." Hui Dong's marginal note says: What is meant by "manifesting virtue" is to see its surface; what is meant by "concealing its use" is why one has not yet seen its deeper meaning.

顏淵曰：其表已見，其裡又何有哉？孔子曰：窺其門不入其中，安知其奧藏之所在乎？然藏又非難也，丘嘗悉心盡志已入其中，前有高岸，後有深谷，泠泠然如此，既立而已矣，不能見其裡，未謂精微者也。藏神無內，可謂精微。

Yan Yuan asked beside him: Since the surface has already been seen, what else could be inside? Confucius replied: If one only looks from outside without entering, how could one know where the profound treasures lie? However, entering is not difficult. I once exerted all my effort to enter, and saw ahead a high bank and behind a deep valley. Cold and profound is the nature of this place. A person stands there, yet still cannot see the inner part. This is not yet the true subtlety. Hui Dong commented: Only the statement in the "Qian Zao Du" that "the spirit is hidden without an inner part" is worthy of being called subtle.

《老子》德經曰：道者萬物之奧。注云：奧，藏也。道為萬物之藏，無所不容也。《文選》注引《蒼頡篇》曰：隩，藏也。

The De Jing section of the Laozi says: "The Dao is the hidden essence of all things." The commentary explains: "Hidden" means "to conceal"; the Dao is the repository of all things, capable of containing nothing that cannot be held. Hui Dong further cites the commentary by Li Shan on the Wen Xuan, which quotes the Cang Jie Pian, saying: "Yao" means "to conceal."

《復》彖傳曰：復其見天地之心乎。荀注云：復者，冬至之卦，陽起初九為天地心，萬物所始，吉凶之先，故曰見天地之心。

The Commentary on the Judgment of the Hexagram of Returning says: "From the Hexagram of Returning, one can see the heart of heaven and earth." Xun Shuang's commentary explains that the Hexagram of Returning corresponds to the winter solstice, and the yang energy arises from the line Initial Nine. This initial yang energy is the heart of heaven and earth, the beginning of all things, and the state before good and evil are differentiated. Therefore, it is said "to see the heart of heaven and earth."

《說卦》曰：坎為亟心。

The *Sayings on the Trigrams* states: "The trigram Kan represents a restless heart." The trigram Kan has one yang line in the center, which is solid and urgent, hence the image of a "restless heart."

《乾鑿度》曰：《易歷》曰，陽紀天心。陽當作昜。

The *Yi Wei · Qian Zao Du* says: The *Yi Li* states that the Yang principle governs the heavenly heart. Hui Dong's marginal note: The character "Yang" here should be written as "Yang".

《參同契》曰：天符有進退詘伸以應時，故易統天心，復卦建始萌。

The Zhou Changes (I Ching) says: The heavenly signs advance and retreat, bend and stretch, to correspond with the sequence of time, so the Book of Changes encompasses the heavenly mind; the Fu hexagram occurs at the time when yang energy begins to rise and the initial sprout appears.

《詩·桑柔》曰：君子實維，秉心無競。鄭箋云：君子謂諸侯及卿大夫也，其執心不強於善而好以力爭。《春秋傳》，師曠曰：臣不心競而力爭。

The Book of Poetry, Great Odes, "Sang Rou" says: "The gentleman indeed is, holding his mind without contention." Zheng Xuan's commentary explains that here "the gentleman" refers to the princes and high officials; they hold their minds without striving for goodness, but instead like to contend by force. Hui Dong also cites the Spring and Autumn Annals, with Shi Kuang having said: subordinates should not compete for superiority in mind and will, but instead contend in strength.

《大學》曰：欲修其身，先正其心。又曰所謂修身云云。

The Great Learning says: To cultivate oneself, one must first rectify one's mind. The following text has a whole paragraph starting with "What is meant by cultivating oneself is to rectify one's mind," but I will not quote it here.

《孟子》曰：惟大人為能格君心之非。君仁莫不仁，君義莫不義，君正莫不正，一正君而國定矣。

Mencius says in "Lilu Shang" that only those great men who possess both virtue and position can correct the ruler's mistaken thoughts. If the ruler is benevolent, the people will not be un-benevolent; if the ruler is just, the people will not be unjust; if the ruler is upright, the people will not be un-upright. As long as the ruler is properly established, the country will naturally be at peace.

趙岐《孟子·盡心篇章指》曰：盡心者，人之有心為精氣主，思慮可否然後行之，猶人法天。天之執持綱維以正二十八舍者，北辰也。《論語》曰：北辰居其所而眾星拱之。心者，人之北辰也。苟存其心，養其性，所以事天也。

Hao Qi's "Commentary on the Chapters of Mengzi" discusses the chapter "Complete Heart" and says: What is meant by "complete heart" is that a person has one heart, which is the master of the vital energy. First, the mind considers whether something is possible, and then acts upon it. This is like taking the model from heaven. In heaven, the northern star holds the framework and is used to align the twenty-eight constellinations. The "Analects of Confucius," in the chapter "Government," says: "The northern star remains in its place, while all the other stars revolve around it." The heart is the northern star of the human body. If one can preserve this original heart and cultivate one's innate nature, that is the way to serve heaven.

仲舒對策曰：為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。四方正，遠近莫敢不一於正而亡有邪氣奸其間者。

Dong Zhongshu's response said: The ruler should first correct his own mind, and use it to correct the court; having corrected the court, use it to correct the officials; having corrected the officials, use it to correct the people; having corrected the people, use it to correct the four directions. When the four directions are corrected, there will be no one far or near, above or below, who dares not follow the right path, and there will be no evil forces to interfere.

《說苑·辨物》曰：《易》曰，仰以觀於天文，俯以察於地理，是故知幽明之故。夫天文地理人情之效存於心則聖智之府。

Liu Xiang's "Sayuan · Bianwu" states that the "Great Treatise" of the "Zhou Changes" says, "Looking up to observe the celestial patterns and looking down to examine the terrestrial forms and principles, thus understanding the reasons behind the hidden and the manifest." The verification of astronomy, geography, and human affairs, if all retained in the mind, would make the mind a treasury of sage wisdom.

《法言·問神》曰：或問神。曰：心。請聞之。聞當作問。曰：潛天而天。乾元。潛地而地。坤元。天地神明而不測者也，心之潛也猶將測之，況於人乎？況於事倫乎？

Yang Xiong says in the "Wen Shen" section of his "Fa Yan": Someone asked what "shen" means. Yang Xiong answered: It is the mind. The person said: Please let me hear the reasoning behind this. Hui Dong's marginal note: The character "wen" should be read as "wen" (to ask). Yang Xiong said: When the mind enters the heavens, it merges with heaven and becomes one. Hui Dong's marginal note: This is the Qian Yuan. When the mind enters the earth, it merges with earth and becomes one. Hui Dong's marginal note: This is the Kun Yuan. Heaven and earth are divine and indescribable, yet when the mind enters, it can still measure heaven and earth. How much more so can it measure people? How much more so can it measure the ethics of human affairs?

心之潛即神也。天地神明而不測，潛天而天，潛地而地，是與天地合德者也，故曰猶將測之。人與事倫不足言矣。伏羲文王孔子其人也。

Hui Dong explains that the "qian" of the mind refers to the "shen." The heavens and earth are divine and beyond measurement, and when the mind merges with heaven, it becomes one with heaven; when it merges with earth, it becomes one with earth. Such a person is one who harmonizes with the virtues of heaven and earth. Therefore, Yang Xiong said, "Even so, they can still be measured." As for human affairs and ethical conduct, they are not worth mentioning. Those who truly reach this level are Fuxi, King Wen, and Confucius.

《莊子·庚桑》曰：萬惡不可內於靈臺。司馬彪注云：心為神靈之臺也。

The Zhuangzi: Gengsang Chu says: All kinds of evils must not be allowed to enter the "lingtai." Sima Biao's commentary explains: The mind is the dwelling place of the spirit, hence it is called the lingtai.

《大學》曰：欲正其心者先誠其意。故荀子曰：養心莫善於誠。《大學》釋誠意而歸於慎獨，故荀子曰：不誠則不獨，不獨則不形。此《大學》誠於中形於外、《中庸》誠則形之義也。荀子所言見《不苟》篇。

The Great Learning says: To rectify the mind, one must first make one's thoughts sincere and free from falsehood. Therefore, Xunzi says: Cultivating the mind and nature has nothing better than 'sincerity'. The Great Learning explains 'sincerity of intent' and concludes with 'caution in solitude'. Thus, Xunzi also says: Without sincerity, there can be no 'solitude'; without 'solitude', there is no way for sincerity to manifest externally. This is precisely what the Great Learning means by 'sincerity in the heart manifests in the outward appearance' and what the Doctrine of the Mean means by 'sincerity naturally manifests'. Hui Dong notes: These words of Xunzi are found in the chapter 'Not Rash' of the Xunzi.

七十子之徒所傳之大義與宋儒旨趣不同。孟子言存心，故云養心莫善於寡慾；荀子言慎獨，故云養心莫善於誠。或據孟子以駁荀子之非，是駁《大學》也。

Hui Dong continued to explain that the great principle passed down by the seventy disciples of Confucius is not the same as the intent of the Song dynasty scholars. Mencius spoke of "cultivating the mind," hence saying that nurturing one's nature has nothing better than reducing desires; Xunzi spoke of "caution in solitude," hence saying that nurturing one's nature has nothing better than "sincerity." Some use Mencius' words to refute Xunzi's errors, but they do not realize that by doing so, they are actually refuting the "Great Learning."

《繫上》曰：一陰一陽之謂道。

The Great Treatise of the Zhou Changes says: "One yin and one yang alternate and shift, this is called the Dao." Yin and yang continuously interact, and the order within their movement is the Dao.

《越紐錄》：范子曰，道者，天地先生不知老，曲成萬物不名巧，故謂之道。道生氣，氣生陰，陰生陽，陽生天地。天地立然後寒暑燥溼、日月星辰、四時而萬物備，術者天意也。

The "Yue Niu Lu" records Fan Li's words: The "Dao" precedes heaven and earth and does not age, yet it is ever complete, intricately forming all things without claiming skill, hence it is called "Dao." Dao gives rise to Qi, Qi gives rise to Yin, Yin gives rise to Yang, and Yang gives rise to heaven and earth. Once heaven and earth are established, then there are cold and heat, dryness and dampness, sun and moon, stars, and the succession of the four seasons, thus all things are complete. This entire system of order is precisely the will of heaven.

《淮南·天文》曰：道曰規始於一。一而不生，故分而為陰陽，陰陽合和而萬物生。

The Huainanzi · Tianwen chapter says: The principle of Dao begins with "one." But a single one is barren, so it is divided into yin and yang; when yin and yang interact and harmonize, all things come into being.

《韓非子·主道》曰：道者，萬物之始，是非之紀也。是故明君守始以知萬物之源，治紀以知善敗之端。故虛靜以待令，令名自命也，令事自定也。虛則知實之情，靜則知動者正。

The Han Feizi's "Main Doctrine" says: The Dao is the beginning of all things and the standard for distinguishing right and wrong. Therefore, an enlightened ruler holds fast to this beginning to understand the origin of all things, and regulates this standard to discern the signs of success and failure. Thus, he remains humble and tranquil, allowing names and distinctions to take their own course, and letting events decide their own outcomes. A humble heart can see the truth of things, while a tranquil mind can discern whether actions are upright.

《解老》曰：道者萬物之所然也。

The "Xie Lao" chapter of the "Han Feizi" says: Dao is the fundamental principle that gives rise to all things.

鄭長者曰：體道無為無見也。《漢書·藝文志》，《鄭長者》二篇在道家。

Zheng the Elder said: Those who observe the great Dao act without effort and remain hidden. Hui Dong's marginal note: The "Han Shu · Yiwen Zhi" records "Zheng the Elder" with two chapters, classified under the Daoist school.

《管子·四時》曰：道生天地。

The "Four Seasons" chapter of the Guanzi says: The Dao gives rise to Heaven and Earth. Heaven and Earth are not self-existing, but are generated from the Dao.

《管子·白心》曰：道者，一人用之不聞有餘，天下行之不聞不足，此謂道矣。注云：多少皆足者道也。

The "White Mind" chapter of the "Guanzi" says: What is called the Dao, when used by one person, does not seem excessive; when practiced by the whole world, does not seem insufficient. Only then can it be called the Dao. The commentary explains: Whether used much or little, it is just enough, and that is the Dao.

《正篇》曰：陰陽同度曰道。

The "Zhen" chapter of the "Guanzi" says: Yin and Yang follow the same standard, and this is called Dao.

《內業》曰：夫道者，所以充形也，而人不能固。其往不復，其來不舍，謀乎莫聞其音，卒乎乃在於心，冥冥乎不見其形，淫淫乎與我俱生。不見其形，不聞其聲，而序其成，謂之道。注云：雖無形聲，常依序而成，故謂之道。

The Inner Works chapter of the Guanzi says: The Dao is used to fill the body, yet people cannot hold onto it firmly. It departs and does not return; it comes but does not stay. It is subtle and inaudible, yet suddenly it is within the heart. It is profound and invisible, yet vast and together with me it grows. It has no form to see, no sound to hear, yet it can orderly accomplish all things. This is called the Dao. The commentary explains: Although it has no form or sound, it always orderly accomplishes all things, hence it is called the Dao.

《文選》注引《管子》曰：虛而無形謂之道。

The Wenxuan, with Li Shan's commentary, cites the Guanzi, saying: what is vast and empty without form is called the Dao.

《形勢解》曰：道者扶持眾物，使得生育而各終其性命者也。《韓非子·揚權》曰：夫道者，弘大而無形；德者，核理而普至。至於群生，斟酌用之。

The "Xingshi Jie" section of the "Guanzi" says: The Dao supports numerous things, enabling them to grow and develop, each completing its own lifespan. The "Yangquan" section of the "Hanfeizi" says: Dao is vast and formless; De is concrete and orderly, applying universally. As for the myriad beings, each uses it according to its own judgment.

又曰：道無雙，故曰一。是故明君貴獨道之容。又曰：虛靜無為，道之情也；參伍比物，事之形也。參之以比物，伍之以合虛。喜之則多事，惡之則生怨，故去喜去惡，虛心以為道舍。

The "Yangquan" chapter also says: The Dao has no second, so it is called "one"; therefore, wise rulers value the singular form of the Dao. It also says: Being empty and tranquil with no action is the nature of the Dao; examining and comparing things is the manifestation of affairs. Using examination and comparison to verify it, and using emptiness and tranquility to integrate it. When the ruler shows preference, ministers will create many troubles; when the ruler shows aversion, ministers will generate resentment. Therefore, one should remove preferences and aversions, empty the mind, and make it the dwelling place of the Dao.

又曰：道者，萬物之所然也，萬理之所稽也。理者，成物之文也；道者，萬物之所成也。故曰：道，理之者也。物有理不可以相薄，故理之為物之制。萬物各異理。萬物各異理而道盡稽萬物之理，故不得不化；不得不化，故無常操。是以生死氣稟焉，萬智斟酌焉，萬事廢興焉。

The "Yangquan" essay also says: "Dao is the basis for all things to be as they are, and the basis for all principles to be examined." "Li" is the pattern that forms a thing, while "Dao" is the overall source from which all things take shape. Therefore, Dao is what enables each thing to possess its own principle. Each thing has its own principle, and these principles do not interfere with one another, so "Li" becomes the standard for all things. The principles of all things differ from one another; precisely because the principles of all things differ, and Dao encompasses the principles of all things, it must necessarily change accordingly. Since it must necessarily change, it does not have a fixed nature. Thus, life and death receive their essence from here, all strategies are considered from here, and all affairs are established or declined from here.

天得之以高，地得之以藏，維斗得之以成其威，日月得之以恆其光，五常得之以常其位，列星得之以端其行，四時得之以御其變氣，軒轅得之以擅四方，赤松得之與天地統，聖人得之以成文章。

Heaven attains it to be lofty and distant, Earth attains it to contain and hold, the Big Dipper attains it to establish its authority, the sun and moon attain it to shine continuously, the Five Constants attain it to remain in their proper positions, the myriad stars attain it to move in correct order, the four seasons attain it to control the changes of the solar terms, Huangxuan attains it to rule the four directions alone, Chisongzi attains it to share the same principles as Heaven and Earth, and the sages attain it to establish rituals and cultural achievements.

道與堯舜俱智，與接輿俱狂，與桀紂俱滅，與湯武俱昌。以為近乎遊於四極，以為遠乎常在吾側，以為暗乎其光昭昭，以為明乎其物冥冥，而功成天地，和光雷霆，宇內之物恃之以成。

The Way is wise when it is with Yao and Shun, unrestrained when it is with Jie Yu, doomed to destruction when it is with Jie and Zhou, and flourishing when it is with Tang and Wu. If you think it near, it roams beyond the four extremities; if you think it far, it is always by my side; if you think it dark, its light is clearly visible; if you think it bright, the things it nurtures are mysterious and hard to comprehend. It accomplishes the achievements of heaven and earth, harmonizes the brilliance of thunder, and all things under heaven rely on it for their generation.

凡道之情不制不形，柔弱隨時，與理相應。萬物得之以死，得之以生；萬物得之以敗，得之以成。道譬諸若水，溺者多飲之即死，渴者適飲之即生。譬之若劍，愚人以行忿則禍生，聖人以誅暴則福成。故得之以死，得之以生，得之以敗，得之以成。

In general, the nature of the Dao is not subject to artificial constraints or visible form, it is soft and yielding, adapting to the circumstances and aligning with principles. All things can either die or live through it; all things can either fail or succeed through it. The Dao is like water: too much can drown a person and cause death, but a proper amount can quench thirst and bring life. It is also like a sword: a foolish person may use it to vent anger and invite disaster, while a sage may use it to punish tyranny and bring blessings. Therefore, it can lead to death or life, failure or success.

《莊子·天地》曰：夫子曰，夫道覆載萬物者也，洋洋乎大哉。

The chapter "Tian Di" from the "Zhuangzi" says: The Master has spoken, saying that the Dao is something that covers and carries all things, vast and mighty, indeed grand.

《賈子新書·道術》曰：道者，所從接物也。其本者謂之虛，其末者謂之術。虛者言其精微也，平素而無設施也。術也者，所從制物也，動靜之數也。凡此皆道也。

Jia Yi's "Xin Shu · Dao Shu" says: Dao is the means by which people connect with external things. Its fundamental aspect is called "Xu," and its superficial aspect is called "Shu."所谓 "Xu" means it is profound and subtle, plain and simple, without any artificial creation or setup;所谓 "Shu" is the means by which people manage external things, that is, the rules governing movement, stillness, advancement, and retreat. These two aspects together belong to Dao.

又《道德說》曰：道□疑而為德，神載於德。德者，道之澤也。道雖神必載於德。

Jia Yi's "New Book: Discourse on Morality" also says: The Way condenses into virtue, and the divine and brilliant thus reside within virtue. Virtue is formed by the nourishment of the Way. Hui Dong's marginal note: Although the Way is profound and subtle, it must reside in virtue in order to manifest. The original text here is missing one character, which is still represented as "□" and not arbitrarily supplemented.

阮籍《通老子論》曰：道者自然，《易》謂之太極，《春秋》謂之元，《老子》謂之道。《文選》十一。

Ruan Ji's "Tong Laozi Lun" says: Dao is natural. The Zhou Changes call it Taiji, the Spring and Autumn Annals call it Yuan, and the Laozi calls it Dao. Hui Dong notes: This text is cited in the annotations of Volume 11 of the Wenxuan.

虞注《易》曰：乾為遠。

Yu Fan's commentary on the Zhou Changes says: The Qian trigram takes the image of "distance." Qian is at the top and governs the heavenly way, so it contains the meaning of being lofty and distant.

《老子》德經曰：玄德深矣遠矣。

The De Jing of the Laozi says: "The profound virtue is indeed deep and indeed distant." Depth and distance are both referring to the nature of the Dao, which is immeasurable.

《文言》曰：夫玄黃者，天地之雜也，天玄而地黃。

The *Wenyan Zhuan* of the *Kun Gua* says: The term "xuanyang" refers to the mixture of the color of heaven and the color of earth. The color of heaven is xuán, and the color of earth is huáng.

《說卦》曰：震為玄黃。虞注云：天玄地黃，震，天地之雜物，故為玄黃。

The Sayings on the Trigrams states: The Zhen trigram is symbolized by 'xuanyang'. Yu Fan explains: The sky is dark blue and the earth is yellow, and the Zhen trigram is formed by the mingling of the energies of heaven and earth, hence it is symbolized by xuanyang.

《考工記》曰：天謂之玄，地謂之黃。《廣雅》曰：乾，玄天也。

The Zhou Li · Kaogong Ji says: The color of heaven is called "xuan," and the color of earth is called "huang." The Guangya says: "Qian" refers to the color xuan of heaven.

《月令》曰：季冬天子居玄堂右個。蔡邕章句曰：玄，黑也，其堂尚玄。《文選》注八。

The Li Ji · Yue Ling says: In the last month of winter, the Son of Heaven resides in the right room of the "Xuan Tang" located to the north of the Bright Hall. Cai Yong's Yue Ling Zhangju says: "Xuan" means black; during this season, the hall they reside in is esteemed for its black color. Hui Dong notes: This passage is cited in the annotations of Wen Xuan, volume eight.

《越語》曰：至於玄月，王召范蠡而問焉。韋昭注云：謂魯哀十六年九月。

The Guoyu · Yueyu says: When it came to the "Xuan Yue," the King of Yue summoned Fan Li to consult him. Wei Zhao's annotation explains that the Xuan Yue here refers to September of the sixteenth year of Lu Ai Gong.

《爾雅》月名曰：九月為玄。《乾鑿度》曰：乾漸九月。注云：乾御戌亥在於十月而漸九月，天謂之玄，故九月為玄。

The *Erya* records the names of the months in the twelfth lunar month as: September is called "Xuan." The *Yi Wei · Qian Zao Du* says: The energy of Qian gradually reaches September. The commentary explains: Qian governs the branches Xu and Hai, which originally belong to October, but it gradually extends back to September; the color of Heaven is called Xuan, so September is named "Xuan."

《夏小正》傳曰：玄九者，黑也。

The transmission of the "Summer Small正" from the "Da Dai Li Ji" says: The term "xuanjiu" refers to black.

《說文》曰：玄，幽遠也。黑而有赤色者為玄，象幽而入覆之也。

The "Sayings of the Classic of Characters" says: "Xuan" means deep and remote. Black with a trace of red is called Xuan. The character's form represents something hidden and covered over.

《漢書·郊祀志》：年始冬十月，色外黑內赤。服虔曰：十月陰氣在外，故外黑；陽氣尚伏在地，故內赤也。朱氏震曰：坎，北方也，其色玄者，赤黑也；赤者，乾陽也；黑者，坤陰也。棟謂乾御戌亥，戌亥之月乾坤合居，故赤黑為玄。章懷《張衡傳》注云：玄，深也。

The Han Shu · Jiao Si Zhi records that the beginning of the year was set in the tenth lunar month, with outer garments of black and inner garments of red. Fu Qian's commentary explains that in the tenth month, the yin energy is outside, hence the use of black for the outer garment; the yang energy is still hidden underground, hence the use of red for the inner garment. A Song dynasty scholar, Zhu Zhen, said that the Kan trigram belongs to the north, and its color is called "xuan," which is the combination of red and black; red represents the yang of Qian, while black represents the yin of Kun. Hui Dong further explained that Qian governs the months of Xu and Hai, and during these months, Qian and Kun are together, so the combination of red and black becomes "xuan." Hui Dong also cited Zhang Huai Taizi Li Xian's commentary on the Hou Han Shu · Zhang Heng Zhuan, which states that "xuan" means deep.

《考工記》鍾氏曰：三入為纁，五入為緅，七入為緇。鄭注云：染纁者三入而成，又再染以黑則為緅。緅，今禮俗文作爵，言如爵頭色也。又再染以黑乃成緇矣。凡玄色者在緅緇之間，其六入者與。

The Zhong family in the "Rites of Zhou: Records of the Workshops" says that silk cloth dyed three times becomes "xun," dyed five times becomes "zou," and dyed seven times becomes "zi." Zheng Xuan's commentary explains that to make xun, it must be dyed three times, then once more with black juice to become zou. The character "zou" is now commonly written by the scholars of ritual as "jue," meaning it resembles the color of a quail's head. After another dyeing with black juice, it becomes zi. All dark blue colors lie between zou and zi, probably being dyed six times.

賈疏云：以緅入黑汁即為玄，六入為玄，但無正文，故此注與《士冠禮》注皆云玄則六入與，更以此玄入黑汁則名七入為緇矣。

Jia Gongyan's commentary says: If the color zong is dyed again in black dye, it becomes xuan, which is achieved through six dippings; however, since the classic text does not explicitly state this, Zheng Xuan's annotation and the annotation in the Book of Rites: Ceremonial for the Investiture of the Youth both use the tentative expression "xuan is probably achieved through six dippings." If the xuan color is then dyed again in black dye, it is called seven dippings to produce zi.

《文選》注引鍾會注《老子》曰：幽冥晦昧故稱為玄。王弼曰：玄冥，嘿無有也。《文選》十一。

The annotation in Li Shan's commentary on the Wen Xuan cites Zhong Hui's commentary on the Laozi, saying: "Deep and dark, obscure and unclear, hence it is called 'xuan'." Wang Bi says: "What is meant by 'xuan ming' is silence and emptiness, with nothing at all." Hui Dong notes: this entry is found in the annotations of volume eleven of the Wen Xuan.

桓譚《新論》曰：揚雄作《玄》書，以為玄者天也，道也。言聖賢制法作事皆引天道以為本，統而因附續萬類王政人事法度。故宓犧氏謂之易，老子謂之道，孔子謂之元，而揚雄謂之玄。《解嘲》曰：知玄知默，守道之極。

Huan Tan's "Xin Lun" says: Yang Xiong wrote the "Tai Xuan" book, believing that "xuan" is heaven and is the Dao. This means that sages and virtuous persons in establishing laws and handling affairs must refer to the heavenly way as the fundamental principle, thus comprehensively connecting and linking all kinds of things and the various regulations of royal government and human affairs. Therefore, Fuxi called it "Yi", Laozi called it "Dao", Confucius called it "Yuan", and Yang Xiong called it "Xuan". Hui Dong also cited Yang Xiong's "Jie Chao" saying: understanding "xuan" and understanding silence are the ultimate expressions of upholding the Dao.

《老子》道經曰：無名天地之始，有名萬物之母。故常無慾以觀其妙，常有欲以觀其徼。小也。此兩者同出而異名。同出於道。王弼注云：兩者謂始與母也，同出於玄也。異名所施不同也，在首則謂之始，終則謂之母也。訓暢令盡也。

The Dao Jing says: "Without name, it is the beginning of heaven and earth; with name, it is the mother of all things. Therefore, one should always remain in non-desire, to observe its subtle nature; always remain in desire, to observe its boundary." Hui Dong's marginal note says: "Yao" means small. The text then continues: "These two arise from the same source but have different names." Hui Dong's marginal note says: they both originate from the Dao. Wang Bi's explanatory commentary says: these two refer to "beginning" and "mother," both originating from the mysterious and profound (xuan). Their names differ because of the different contexts in which they are applied; at the beginning, it is called "beginning," and at the completion, it is called "mother." Hui Dong's marginal note says: this interpretation clarifies the meaning thoroughly, striving for complete understanding.

同謂之玄。玄，天也。玄之又玄。上天之載，無聲無臭。眾妙之門。徼亦妙也，故曰眾妙。

The text continues: "Call it together as Xuan." Hui Dong's marginal note says: "Xuan is Heaven." The text then says: "Xuan again and again." Hui Dong cites "Heaven carries all things, without sound or taste" from the Book of Songs, Great Ya, King Wen to explain this level. The text concludes: "This is the gate to all subtle things." Hui Dong's marginal note says: "Jiao also belongs to Miao, so they are combined as 'all subtle things.'"

又曰：生而不有，為而不恃，長而不宰，是謂玄德。王弼注云：玄德者，皆有德不知其至，出於幽冥者也。王弼注俱見《文選》注中。

The Tao Te Ching also says: "He nurtures all things without claiming them as his own, he provides for all things without relying on his own ability, he supports all things without dominating them. This is called the profound virtue." Wang Bi's commentary explains that the so-called profound virtue is having virtue without knowing its origin, arising from the deep and mysterious. Hui Dong notes: The above commentary by Wang Bi can be found in the annotations of the Wen Xuan.

《淮南·原道》曰：舜執玄德於心而化馳若神。高注云：玄，天也；馳，行也。又《覽冥》曰：夫物類之相感玄妙深微。案：陽在地下稱玄，坤上六其血玄黃是。妙，古文眇。眇，小也，猶微也。陽在下，故言深。

The Huainanzi · Yuan Dao chapter says: Shun kept the profound virtue of the mysterious within his heart, and his teachings spread quickly like a god. Gao You's annotation explains: "Xuan" means heaven, and "chi" means to move. The Huainanzi · Lian Ming chapter also says: mutual感应 between things is profound and subtle. Hui Dong explains: when yang energy is underground, it is called "xuan". The line statement of the upper sixth line of the Kun hexagram, "its blood is xuanhuang", refers to this. "Miao" is the modern character for "miao", which means small, that is, subtle. Since yang is below, it is said to be "deep".

《太玄》曰：天以不見為玄，地以不形為玄，人以心腹為玄。天奧西北，鬱化精也；地奧黃泉，隱魄榮也；人奧思慮，含至精也。

Yang Xiong's "Tai Xuan" says: Heaven is called Xuan because it is invisible to people; Earth is called Xuan because it does not reveal its traces; and humans are called Xuan because it is in the deep part of the heart and abdomen. The hidden essence of Heaven lies in the Northwest, where the vital energy of transformation is condensed; the hidden essence of Earth lies in the Yellow Spring, where the brilliance of the spirit is concealed; and the hidden essence of humans lies in thought and deliberation, where the most refined vital energy is contained.

張衡《玄圖》曰：玄者，無形之類，自然之根，作於太始，莫之與先，包含道德，構掩乾坤，橐鑰元氣，稟受無原。《御覽》一。

Zhang Heng's "Xuan Tu" says: The term "xuan" refers to something without form, being the root of nature. It arises at the beginning of the primordial origin, with nothing preceding it. It encompasses the Dao and De, and encompasses Qian and Kun, like a bellows stirring the vital energy, yet its own origin cannot be traced. Hui Dong notes: This passage is found in Volume 1 of the "Tai Ping Yu Lian."

《老子》道經曰：古之善為士者微妙玄通。河上公注云：玄，天也，言其節志精微與天通也。《文選》注。精微，今作玄妙。

The Dao Jing says: "In ancient times, those who were good at being a gentleman were subtle and profound in their understanding." He Shanggong's commentary explains: "Xuan" means heaven; it means that such people had a refined and subtle character, capable of communicating with heaven. Hui Dong notes: this passage is cited in the annotations of the Wenxuan; among these, the words "jingwei" are now written as "xuanmiao" in the current edition.

《繫上》曰：神無方而易無體。變化故無方，自微及著故無體。又曰：陰陽不測之謂神。神無方，故不測。又曰：知變化之道者其知神之所為乎。虞注云：在陽稱變。乾五之坤。在陰稱化。坤二之乾。陰陽不測之謂神，知變化之道，故知神之所為。

The Zhou Changes, Great Treatise says: "The divine has no fixed place, and the Change has no fixed form." Hui Dong's marginal note says: because it changes constantly, it has no fixed place; it runs from subtle to manifest, so it has no fixed form. The Great Treatise also says: "The movement of yin and yang is immeasurable, which is called the divine." Hui Dong's marginal note says: since the divine has no fixed place, it is immeasurable. It also says: "One who understands the way of change, perhaps understands the workings of the divine." Yu Fan's commentary says: on the yang side it is called "change," referring to the yao of Qian at Nine in the Fifth moving to the position of Kun; on the yin side it is called "transformation," referring to the yao of Kun at Six in the Second moving to the position of Qian. The movement of yin and yang being immeasurable is called the divine; one who understands the way of change naturally understands the workings of the divine.

又曰：易無思也，無為也。虞注云：天下何思何慮，同歸而殊途，一致而百慮，故無為。謂其靜也專。寂然不動。謂隱藏坤初機息矣，專，故不敢動者也。感而遂通天下之故。感，動也，以陽變陰。通天下之故，謂發揮剛柔而生爻者也。

The Great Treatise says further: "The Book of Changes requires no thought or action." Yu Fan explains: What in the world is there to think about or to consider? Paths may differ but their ultimate destination is the same; although there are many thoughts and considerations, they all lead to the same result, hence it is said to be "without action." The text continues: "When it is still, it is single-minded." It also says: "It is quiet and unmoving." Yu Fan explains: This refers to the hidden yang energy in the first line of the Qian hexagram, where the vital force temporarily ceases; precisely because it is single-minded, it dares not act recklessly. The text then says: "Once it responds to a stimulus, it becomes fully aware of all events in the world." Yu Fan explains: "Response" means movement, that is, using yang to transform yin; "understanding all things" means exerting the function of firmness and flexibility to produce lines.

非天下之至神其孰能與於此。至神謂易隱初入微，知幾其神乎。又曰：唯神也，故不疾而速，不行而至。神謂易也，謂日月。斗在天，日行一度，月行十三度，從天西轉，故不疾而速，是寂然不動。隨天右周，感而遂通，故不行而至者也。

The Great Treatise says: "If it is not the most mysterious thing in the world, who could reach this level?" Hui Dong's marginal note explains: the term "to the utmost mystery" refers to the Way of the Book of Changes hidden in the first line, penetrating to the most subtle level, which exactly corresponds to the text's statement "Knowing the moment, how mysterious it is." The Great Treatise also says: "Only because it is mysterious, it does not hurry yet naturally becomes swift, does not move yet naturally reaches its destination." The annotation explains: here, "mystery" refers to the Book of Changes, as well as the sun and moon. The Big Dipper is suspended in the sky, the sun moves one degree in a day and night, the moon moves thirteen degrees in a day and night, all following the rotation of the celestial bodies to the west, thus not hurrying yet naturally becoming swift, which is exactly "silent and unmoving"; they also follow the right rotation of the heavens to circulate around, thus not moving yet naturally reaching their destination, which is exactly "responsive and interconnected."

又曰：利用出入，民咸用之謂之神。又曰：鼓之舞之以盡神。虞注云：神，易也。陽息震為鼓，陰消巽為舞，故鼓之舞之以盡神。

The Great Treatise says again: "It is advantageous for going out and coming in, and for moving back and forth; the people use it every day, and this is called the divine." It also says: "Stimulate it and dance it, to exhaust the subtle workings of the divine." Yu Fan explains: the "divine" here refers to the Book of Changes. Yang energy grows into the Zhen trigram, which symbolizes stimulation; Yin energy recedes into the Xun trigram, which symbolizes dancing; hence it is said "stimulate and dance it to exhaust the divine."

《繫下》曰：於是始作八卦，以通神明之德。《漢書》贊曰：易本隱以之顯。張揖曰：作八卦以通神明之德，是本隱也；有天道焉，有地道焉，有人道焉，以類萬物之情，是之顯也。

The Zhou Changes (I Ching), in the Great Treatise section, says: Thus Fuxi began to create the Eight Trigrams, using them to connect with the virtue of the divine. The commentary in the Han Shu says: The Book of Changes originally proceeds from the hidden to the manifest. Zhang Yi explains: Creating the Eight Trigrams to connect with the virtue of the divine, this is called "the origin of the hidden"; within it there are the ways of heaven, the ways of earth, and the ways of humanity, used to compare and classify the forms of all things, this is called "the manifestation."

又曰：精義入神以致用也。姚信曰：陽稱精，陰為義，入在初也。陰陽在初，深不可測，故謂之神。變為姤復，故曰致用也。

The Great Treatise below also says: By thoroughly studying the principles and penetrating into the mysterious realm, one can thus apply them in practical terms. Yao Xin explains: Yang is called "jing" (essence), and Yin is called "yi" (meaning), "entering" refers to entering the first line. When Yin and Yang reach the position of the first line, they are profound and unfathomable, hence called "shen" (mystery); from this arises the two hexagrams, Gou and Fu, so it is said "zhi yong" (leading to practical application).

《說卦》曰：神也者，妙萬物而為言者也。《說文》神字下云：天神，引出萬物者也。妙萬物者，引出萬物也。

The *Shuo Gua Zhuan* says: The term "shen" refers to its subtle role in bringing about all things. The *Shu Wen Jie Zi* explains that "shen" means heavenly deities, who give rise to all things. Hui Dong comments: The phrase "miao wanwu" means the same as giving rise to all things.

《孟子》曰：大而化之謂聖，聖而不可知之謂神。《莊子·外物》曰：聖人之所以駴天下，神人未嘗過而問焉。郭注云：神人即聖人也，聖言其外，神言其內。

The Mencius says in the section "Complete Heart" (Jin Xin Xia): "That which is great and can nurture all things is called the sage. When the sage reaches a level beyond measurement, it is called the divine." The Zhuangzi says in the section "Outer Things" (Wai Wu): "The deeds that the sage uses to shake the world, the divine person has never questioned." Guo Xiang's commentary explains: the divine person is actually the sage; referring to the sage is speaking of his external achievements, while referring to the divine is speaking of his internal state.

又曰：所存者神。

Mencius says in "The Great Learning" that what remains in the mind of a gentleman is the spirit. This is a continuation of the previous statement "what he passes through transforms."

《大戴禮·哀公問》，孔子曰：所謂聖人者，知通乎大道，應變而不窮，能測萬物之情性者也。大道者，所以變化而凝成萬物者也；情性也者，所以理然不取舍者也。

The Great Dai Li Ji · Aigong's Inquiry records that Confucius said: The so-called sage is one who possesses wisdom and understanding of the great way, can respond to changes without being exhausted, and can discern the nature and disposition of all things. The so-called great way is what causes all things to change and take form. The so-called nature and disposition is what makes all things follow their inherent principles naturally, without allowing human intervention or choice.

《呂覽·君守》曰：至神逍遙，倏忽而不見其容；至聖變習移俗而莫知其所從。

The Lüshi Chunqiu · Jun Shou chapter says: The most profound thing is free and easy, and in an instant it becomes invisible; the most wise person changes customs and transforms the people's habits, yet people do not know where the change originates.

《荀子·儒效》曰：道出乎一。曷為一？曰執神而固。曷謂神？曰盡善浹洽之謂神，萬物莫足以傾之之謂固，神固之謂聖人。又《天論》曰：萬物各得其和以生，各得其養以成，不見其事而見其功，夫是之謂神。

The Xunzi's "Ruxiao" chapter says: "The Way comes from 'one'." What is "one"? The answer is: holding on to "shen" and being firm and unshakable. What is "shen"? The answer is: when goodness is perfected and pervades everywhere, it is called shen; if nothing in the world can shake it, it is called firm; one who is both shen and firm is called a sage. The Xunzi's "Tianlun" chapter also says: all things grow by receiving the harmony of yin and yang, and achieve their completion by receiving their proper nourishment; though we do not see what it does, we can see its effects, which is called shen.

《大戴禮·勸學》曰：神莫大於化道。

The Great Dai Rituals Record, "Encouragement of Learning," says: The marvelous things, none surpasses the transformation of the Dao into oneself.

《史記·律書》曰：氣始於冬至，周而復生。神生於無形。精微故無形。成於有形。正義曰：天地既分，二儀已質，萬物之形成於天地之間，神在其中。然後數形而成聲。正義曰：數謂天數也，聲謂五聲也，言天數形則能成其五聲也。

The "Book of Laws" in the "Records of the Grand Historian" says: Qi begins from the winter solstice, and cycles continuously to renew itself. The divine originates from the formless. Hui Dong's marginal note says: precisely because it is profound and subtle, it is formless. The "Book of Laws" then says: and it is manifested within the tangible. Zhang Shoujie's "Commentary" says: after the heavens and earth have been divided, the two principles have already taken on form and substance; the forms of all things are generated between heaven and earth, and the divine exists within them. The "Book of Laws" says: then the heavenly numbers take form and produce the five tones. The "Commentary" says: "number" refers to heavenly numbers, and "sound" refers to the five tones; meaning that once heavenly numbers take form, they can manifest their five tones.

故曰神使氣，氣就形。形理如類，有可類或未形而未類，或同形而同類。類而可班。班，別也，義與辨同。類而可識。聖人知天地識之別。故從有以至未有。正義曰：從有，萬物形質也；未有，謂天地未形也。以得細若氣，微若聲。正義曰：氣謂大易之氣，聲謂五聲之聲。

The "Lü Shu" says: Therefore, the divine drives the qi, and the qi follows the form. Forms and principles each correspond to their own category; some can be classified, some have not yet taken form and thus have no category, and some have the same shape and thus belong to the same category. All that can be classified can be differentiated. Hui Dong's marginal note says: "Ban" means differentiation, with the same meaning as "bian." The "Lü Shu" says: All that can be classified can be recognized. The sage understands the heavens and the earth and distinguishes the boundaries of all things, thus being able to trace from "having" to "not yet having." The "Zhengyi" says: "From having" refers to the forms and substances of all things; "not yet having" refers to the time when heaven and earth had not yet taken form. The "Lü Shu" says: Thus one can perceive things as fine as qi and as subtle as sound. The "Zhengyi" says: "Qi" refers to the qi of the Great Classic, and "sound" refers to the five tones.

然聖人因神而存之。因神而存之，故謂之神。雖妙必効。妙，微眇。効猶見也。情核其華，道者明矣。華，榮華，有色貌也。道心之微，故曰榮道。非其聖心以乘聰明，孰能存天地之神而成形之情哉。情核其華道者明，故成形之情。

The "Lü Shu" says: And the sages preserved them by means of the divine. Hui Dong's marginal note: Because they were preserved by the divine, it is called the divine. The "Lü Shu" says: Though subtle, it must certainly have visible effects. Hui Dong's marginal note: "Subtle" means minute, and "effect" is equivalent to "visible". The "Lü Shu" says: Investigating its actual nature and brilliance, the practitioners thus understood. Hui Dong's marginal note: "Brilliance" refers to glory and splendor, meaning having color and form; the way is subtle and profound, hence it is called "glory of the way". The "Lü Shu" says: If it were not for the sage's mind relying on wisdom and discernment, who could preserve the divine essence of heaven and earth and realize the actual nature of tangible things? Hui Dong's marginal note: Because by investigating its actual nature and brilliance the way became clear, thus the actual nature of tangible things could be realized.

神者物受之而不能知。日用而不知。及其去來。夫微之顯，故有去來。故聖人畏而欲存之。誠不可弇，故畏而欲存之。唯欲存之，神之亦存。神其神，故神存。其欲存之者，故莫貴焉。積微，月不勝日，時不勝月，歲不勝時，故莫貴焉。孟子曰：所存者神。管子曰：神者至貴也。

The "Lü Shu" says: This thing called Shen, all things receive it but are unaware of it. Hui Dong's marginal note: This is the daily use by the people without awareness. The "Lü Shu" says: When it departs, it returns again. Hui Dong's marginal note: In the subtle and hidden, eventually it will manifest, hence there is departure and return. The "Lü Shu" says: Therefore, the sage reveres it and wishes to retain it. Hui Dong's marginal note: It cannot be concealed, hence the sage reveres it and wishes to retain it. The "Lü Shu" says: As long as one wishes to retain it, the Shen will also remain. Hui Dong's marginal note: Treat Shen as Shen, hence Shen remains. The "Lü Shu" says: The mind to retain it is the most precious. Hui Dong's marginal note: This is the accumulation of subtle efforts. A month is not as good as a day, a season not as good as a month, a year not as good as a season. Hence, nothing is more precious than this. Hui Dong further cites the "Meng Zi" saying: "What is preserved is Shen." He also cites the "Guan Zi" saying: "Shen is the most exalted."

《詩泛歴樞》曰：卯酉為革政，午亥為革命，神在天門，出入候聽。宋均注云：神，陽氣，君象也。天門戌亥之間，乾所據者。《郎顗傳》。

The *Shi Wei* *Fan Li Shu* says: the years of Mao and You are times for changing policies, while the years of Wu and Hai are times for changing heavenly mandate; the spirit resides above the heavenly gate, waiting quietly at the moment of entry and exit to listen and observe. Song Jun's commentary explains that the term "spirit" refers to yang energy, which symbolizes the sovereign; the heavenly gate is located between Xu and Hai, which is precisely the position occupied by Qian. Hui Dong notes that this passage is found in the *Hou Han Shu* *Lang Yi Zhuan*.

《墨子·公輸》曰：治於神者眾人不知其功，爭於明者眾人知之。

The article "Gongshu" in the book "Mozi" says: Those who govern from the subtle and invisible places are not seen by people as doing good; those who compete openly are known by all.

《法言·問神》曰：或問神。曰：心。請問之。不知神在心，故復問。曰：潛天而天，潛地而地。如乾之初九。天地神明而不測者也，心之潛也猶將測之，況於人乎？況於事倫乎？敢問潛心於聖。曰：昔仲尼潛心於文王矣，達之；顏淵亦潛心於仲尼矣，未達一間耳。神在所潛而已矣。

Yang Xiong says in the "Fa Yan · Wen Shen" section: Someone asked what "shen" means. Yang Xiong answered: It is the mind. The person asked again: Please explain. Hui Dong's marginal note says: The questioner did not understand that shen is within the mind, so he asked again. Yang Xiong said: When the mind is hidden in heaven, it becomes one with heaven; when it is hidden in earth, it becomes one with earth. Hui Dong's marginal note says: This is like the initial line of the Qian trigram, which is hidden at the beginning. Yang Xiong continued: Heaven and earth are divine and beyond measurement, yet when the mind is hidden within them, it can still measure them. How much more so can it measure people? How much more so can it measure the ethics of human affairs? The person asked again: Please explain how to hide the mind in a sage. Yang Xiong said: In the past, Zhongni hid his mind in King Wen and finally attained understanding; Yan Yuan also hid his mind in Zhongni, but was only one step short of attaining understanding. This shows that shen lies only in the object to which the mind is hidden.

天神天明照知四方，天精天粹萬物作類。乾元用九而天下治。人心其神矣乎，操則存，舍則亡。中庸其至矣乎，民鮮能久。能常操而存者其惟聖人乎。至誠無息。聖人存神索至。注云：存其精神，探幽索微，成天下之大順，致天下之大利，和同天人之際，使之而無間者也。

Yang Xiong continued: The divine spirit of Heaven surveys all directions, and the essence of Heaven causes all things to take their proper forms. The Qian trigram employs the number nine, and thus the world is governed. Human hearts are perhaps like the divine, holding it brings existence, releasing it brings destruction. The Doctrine of the Mean is perhaps the highest standard, yet few people can maintain it for long. Those who can constantly hold it and preserve it are probably the sages. Hui Dong's annotation: This is what the Doctrine of the Mean refers to as "the highest sincerity has no cessation." Yang Xiong said: Sages nurture their spirit and seek the ultimate truth. The commentary explains: This is preserving one's own spirit, investigating the hidden, searching for the subtle, achieving the greatest harmony in the world, attracting the greatest benefits, and harmonizing the relationship between Heaven and humanity, so that there is no separation between them.

《先知》曰：先知其幾於神乎。注云：神以知來，先知近於神。

The "Xianzhi" section of the "Fayang" says: Those who can foresee things are probably close to the divine. The commentary explains: The "Xici" says "the divine knows what is coming," so being able to foresee is close to the divine.

揚雄《解嘲》曰：爰清爰靜，游神之庭。

Yang Xiong's "Jie Chao" says: Thus, the mind becomes clear, thus, the spirit becomes tranquil, allowing the spirit to wander freely within its own courtyard.

班固《賓戲》曰：銳思於豪芒之內，潛神默記，恆以年歲。師古曰：豪芒喻纖微也。

Ban Gu's "Reply to the Guest" says: Apply sharp thought to the minutest details, concentrate deeply, and silently memorize, persisting year after year. Yan Shigǔ's annotation explains: "Hao mang" is used to illustrate something extremely fine and minute.

《管子·心術》曰：去欲則宣。宣，通也。宣則靜，靜則精，精則獨立矣。獨則明，明則神矣。神者，至貴也。故館不闢除則貴人不舍焉。故曰不潔則神不處。

The "Xinshu" chapter of the "Guanzi" says: Remove desires and desires, and the mind becomes unobstructed. Hui Dong's marginal note says: "Xuan" means "to be unobstructed." When the mind is unobstructed, it becomes tranquil; when tranquil, it becomes pure; when pure, it can stand firm on its own. When it can stand firm on its own, it becomes clear; when clear, it enters the realm of the divine. The divine is the most exalted, so if the guest chamber is not clean, the nobleman will not stay there. Therefore, if the mind is not pure, the divine will not dwell within it.

《內業》曰：一物能化謂之神，一事能變謂之智。化不易氣，變不易智。

The Inner Practices chapter of the Guanzi says: What can cause a single thing to change is called the divine. What can cause a single matter to change is called wisdom. When transforming, it does not change its vital energy. When changing, it does not change its wisdom.

《荀子·不苟》曰：誠信生神。注，《中庸》曰：至誠如神。

The Xunzi's "Bu Gu" chapter says: sincerity and trustworthiness give rise to the marvelous. The annotation cites the Zhongyong, saying: the state of ultimate sincerity is like the divine.

《淮南·泰族》曰：故大人者與天地合德，日月合明，鬼神合靈，與四時合信。故聖人懷天氣，抱天心，執中含和，不下廟堂而衍四海，變習易俗，民化而遷善，若性諸己，能以神化也。《後漢書》，李固上疏曰：臣聞氣之清者為神，人之清者為賢。

The "Tai Zhu" section of the "Huainanzi" says: Therefore, great people harmonize with the heavens and earth in virtue, with the sun and moon in brightness, with ghosts and spirits in wisdom, and with the four seasons in faithfulness. Therefore, sages hold the qi of heaven and the heart of heaven, uphold the middle way and contain great harmony. They do not need to descend to the hall of the temple, yet their virtue flows throughout the four seas. Customs and practices change accordingly, and the people are moved and turn toward goodness, as if it were their own inherent nature. This is because sages can cultivate and nurture through the divine. Hui Dong also cites the "Hou Han Shu," where Li Gu writes: I have heard that the purest part of qi becomes the divine, and the purest part of people becomes the virtuous.

《樂記》曰：明則有禮樂，幽則有鬼神。聖人作《易》，其始也幽贊於神明，其終也明贊於天地。幽贊一也，贊天地之化育與天地參，一貫三也。

The Li Ji · Yue Ji says: On the manifest side there are rites and music, while on the hidden side there are ghosts and spirits. Hui Dong explains: The sage composed the Zhou Yi, initially supporting the spirits in a subtle way, and finally supporting the heavens and earth in a manifest way. What is called "yōu zàn" refers precisely to the "one"; while supporting the transformation of heaven and earth, and being ranked together with heaven and earth as the three, refers to using the "one" to connect the "three."

《繫辭》曰：知幽明之故。幽，北方也，坎也；明，南方也，離也。《尚書·堯典》，宅南郊曰明都，宅朔方曰幽都。《檀弓》曰：葬於北方北首，之幽之故也。《說卦》曰：離也者，明也，南方之卦也。此幽明之故也。

The Zhou Changes, Great Treatise says: "Therefore, the reason for the connection between the hidden and the manifest is understood." Hui Dong explains: "Yong refers to the north, which corresponds to the trigram Kan; Ming refers to the south, which corresponds to the trigram Li. The Shang Shu, Yao Dian mentions that the southern outskirts are called 'Ming Du,' and the northern outskirts are called 'Yong Du.' The Li Ji, Tan Gong says that burying someone facing north in the north is to return to Yong. The Shuo Gua Zhuan says that Li is the manifest, and it is the trigram of the south. All these together are called 'the reason for Yong and Ming.'"

理微謂之妙。妙猶眇也。自《廣雅》訓妙為好而其義始晦。

Hui Dong clearly stated that profound and subtle principles are called "miao," and "miao" is equivalent to "miao." Since the "Guangya" interpreted "miao" as "good," the original meaning of the character has become obscure and unclear.

《繫下》曰：子曰，顏氏之子，其殆庶幾乎。虞注云：幾者，神妙也。顏子知幾，故殆庶幾。案：妙，古文眇。眇，小也，猶微也。荀悅《申鑑》曰：理微謂之妙。章懷《後漢書》訓妙為美，此俗訓。

The Zhou Changes, Great Treatise section says: Confucius said, the child of the Yan family is probably close to the Dao. Yu Fan's commentary says: "Ji" means the marvelous; Yanzi could know "ji", so he is said to be "dai shu ji". Hui Dong commented: "Miao" is the modern character for "miao", meaning small, that is, subtle. Xu Yu's Sheng Jian says that refined and subtle meaning is called "miao". Prince Li Xian of Zhanghuai, in his commentary on the Later Han Book, explained "miao" as "beauty", which is a common interpretation.

《說卦》曰：神也者，妙萬物而為言者也。董遇本妙作眇。眇，小也。《繫》曰：非天下之至神其孰能與於此。又曰：知幾其神乎。虞注云：至神謂易隱初入微。又云：陽在復初稱幾。隱初入微，陰陽不測，故神也者，妙萬物而為言者也。師古《漢書·昭帝紀》注曰：眇，微也。

The *Sayings on the Trigrams* says: The term "spirit" refers to its subtle accomplishment of all things. Hui Dong's marginal note says: In Dong Yu's version, the character "miao" is used instead of "miao," meaning small or minute. The *Great Treatise* says: If it is not the most mysterious and profound thing in the world, who could reach such a level? It also says: To know the subtle and minute, perhaps that is what is meant by "spirit." Yu Fan's commentary explains: "Ultimate spirit" refers to the Way of the *Book of Changes* hidden in the first line and penetrating to the most minute level; it also says that the yang energy in the first line of the *Fu* hexagram is called "ji." Hidden in the first line and entering the most minute level, yin and yang thus become indescribable, so it is said that "spirit" refers to its subtle accomplishment of all things. Hui Dong also cites Yan Shigǔ's annotation in the *Book of Han* on the *Zhaodi Ji* to say: "Miao" means minute.

《中庸》曰：故君子語大，天下莫能載焉；語小，天下莫能破焉。朱子注云：其大無外，其小無內。案：《淮南·精神》曰：無外之外，至大也；無內之內，至貴也。

The Zhongyong says: Therefore, the gentleman, when speaking of the great, the world has nothing that can contain it; when speaking of the small, the world has nothing that can penetrate it. Zhu Xi explains: The great has no outside, the small has no inside. Hui Dong comments: The Huainanzi · Jing Shen chapter says, that which has no outside beyond the outside is the greatest; that which has no inside beyond the inside is the most precious.

高誘注云：言天無有垠，外而能為之外，諭極大也。無內言其小，小無內而能為之內。道尚微妙，故曰至貴。又曰：能知大貴，何往而不遂。高誘注云：大貴謂無內之內，言道至微，能出入於無間。

Gao You's commentary says: This refers to heaven having no boundaries, and beyond the outermost it can still have an outer part, used to illustrate its extreme vastness. "No interior" means it is small, small enough to have no inside, yet still able to have an interior. The Dao values what is subtle and profound, hence it is called "the highest value." The "Spirit and Mind" section also says: Those who understand this "great value" will never be obstructed wherever they go. Gao You's commentary says: "Great value" refers to within the "no interior"; meaning the Dao is extremely fine, able to enter and exit even where there are no gaps.

《老子》道經曰：常無慾以觀其妙。注云：妙，要也。人常能無慾則可以觀道之要。要謂一也。鍾會注云。《文選》注。妙者，極之微也。

The Dao Jing says: "Always remain in a state of non-desire, so as to contemplate its subtlety." The commentary explains: "Subtlety refers to the essential principle; if a person can always remain in non-desire, they can contemplate the essential principle of the Dao." Hui Dong's marginal note says: the term "essential principle" refers to "oneness." Zhong Hui's commentary states that Hui Dong's note on this passage is cited from the annotations to the Wen Xuan, and Zhong Hui says "subtlety" refers to the ultimate fineness.

《莊子·庚桑》曰：夫全其形生之人，藏其身也不厭深眇而已矣。

The book Zhuangzi: Gengsang Chu says: Those who can preserve their bodies and nurture their lives hide their bodies, only fearing that they do not hide them deeply or subtly enough.

《淮南·時則》曰：仲夏之月日長至，陰陽爭，死生分。高誘曰：至，極也。陽盡午中而微陰妙重淵矣。此陽陰爭辨之際。

The "Timing and Order" section of the Huainanzi says: In the second month of summer, the day is longest, and yin and yang contend, with death and life being decided at this time. Gao You's commentary explains: "To reach the extreme" means to reach the peak; when the yang energy reaches the midpoint of the hour of Wu, it has reached its peak, while the subtle yin energy has already secretly hidden in the deep abysses. This is precisely the time when yin and yang contend and distinguish each other.

《漢書·張敞傳》，敞上封事曰：夫心之精微，口不能言也；言之微眇，書不能文也。

The Han Shu · Zhang Chang Biography records that Zhang Chang submitted a sealed memorial stating: the most profound and subtle part of the mind cannot be spoken out; the most subtle and elusive part of speech cannot be written down in words.

揚雄《解難》曰：抗辭幽說，閎意眇指。師古曰：眇讀為妙。曹大家《幽通賦》注云：眇，微也。

Yang Xiong's "Jie Nan" says: "Raise the words high, make the explanation profound, expand the meaning broadly, and make the meaning subtle." Yan Shigǔ's annotation explains: "Miao" is read as "Miao." Hui Dong also cites Ban Zhao's "You Tong Fu" annotation, saying: "Miao" means "subtle."

又曰：聲之眇者不可同於眾人之耳。注同前。

"The Difficulties" also says: The most subtle sounds cannot be presented to the ears of the people to seek resonance. Hui Dong notes: The explanation of this passage is the same as the previous one.

《淮南·齊俗》曰：樸至大者無形狀，道至眇者無度量。

The Huainanzi's "Qi Su" section says: When something is simple and unadorned to the extreme, it has no form that can be described; when the Dao is subtle and profound to the extreme, it has no measure that can be calculated.

《呂氏春秋·謹聽》曰：賢者之道牟而難知，妙而難見。高誘云：牟猶大也。賢者之道磥落不凡，惟義所在，非不肖所及，故難知也；其仁愛物本於中心精妙幽微，亦非不肖所及，故難見也。

The "Jin Ting" section of the "Lüshi Chunqiu" says: The way of the virtuous is vast and hard to comprehend, subtle and hard to see. Gao You's commentary explains: "Mou" is equivalent to "da." The way of the virtuous is open and noble, acting solely according to what is right, which is beyond the reach of the unworthy, hence hard to comprehend; he loves all things with benevolence, originating from the subtle and profound depths of his heart, which is also beyond the reach of the unworthy, hence hard to see.

《呂覽·用兵》曰：有巨有微。高誘曰：巨，觕略；微，要妙，覩未萌之萌也。

The "Classic of the Master Lu: On Warfare" says: Warfare has a "great" aspect and a "subtle" aspect. Gao You's commentary explains: "Great" refers to the rough or general aspect, while "subtle" refers to the profound and intricate aspect, enabling one to perceive something even before it begins to emerge.

《文言》曰：閒邪存其誠。又曰：修辭立其誠。虞注云：乾為誠。

The Wenyan transmission of the Qian hexagram says: Preventing and guarding against evil and preserving one's sincerity. It also says: Cultivating and refining one's words to establish one's sincerity. Yu Fan explains: The Qian hexagram takes the image of 'sincerity.'

《大學》曰：欲正其心者先誠其意。又曰：所謂誠其意者，毋自欺也，如惡惡臭，如好好色，此之謂自謙，故君子必慎其獨也。小人閒居為不善，無所不至，見君子而後厭然揜其不善而著其善。人之視己如見其肺肝然，則何益矣。此謂誠於中形於外，故君子必慎其獨也。

The Great Learning says: To correct one's mind, one must first make one's thoughts sincere and free from falsehood. It also says: What is meant by making one's thoughts sincere is not to deceive oneself. It is like hating a foul smell or loving a beautiful appearance. This is called having a solid and genuine heart. Therefore, a gentleman must be especially careful when alone. A petty person, when idle and without affairs, can do anything wrong; but when he sees a gentleman, he becomes timid and hides his wrongdoing while pretending to show his goodness. However, others see through him as clearly as they see his liver and heart. So what use is such concealment? This is called sincerity of the heart inevitably manifesting in outward behavior. Therefore, a gentleman must be especially careful when alone.

《中庸》曰：子曰，鬼神之為德其盛矣乎。視之而不見，聽之而不聞，體物而不可遺，使天下之人齊明盛服以承祭祀，洋洋乎如在其上，如在其左右。《詩》曰：神之格思，不可度思，矧可射思。夫微之顯，誠之不可揜如此夫。

The Doctrine of the Mean says: Confucius said, the virtue displayed by ghosts and spirits is indeed great. It cannot be seen, yet cannot be heard, yet it is present in all things without omission. It causes people across the world to fast, purify themselves, and wear ceremonial robes to worship and offer sacrifices. Its appearance is grand and magnificent, as if it were above one's head, or on both sides. The Book of Poetry, Great Yà, "Suppression" says: "The coming of the divine is beyond comprehension; how much more so to dare to be indifferent?" Things that are subtle and hidden will eventually manifest; sincerity is something that cannot be concealed.

又曰：誠者，天之道也；誠之者，人之道也。誠者不勉而中，不思而得，從容中道，聖人也；誠之者擇善而固執之者也。

The Zhongyong says: "Cheng is the way of Heaven; striving to achieve Cheng is the way of humanity. Those who are naturally sincere do not need to force themselves to conform to the middle way, nor do they need to think deeply to gain understanding; they act calmly and naturally in accordance with the way. Such people are sages. Those who strive to achieve Cheng are those who choose the good beginning and firmly hold onto it without letting go."

又曰：自誠明謂之性，自明誠謂之教。誠則明矣，明則誠矣。

The Doctrine of the Mean also says: To be sincere and thus naturally understand things, this is called nature; to understand things and thus achieve sincerity, this is called education and cultivation. When one is sincere, one naturally understands; when one understands, one naturally becomes sincere.

又曰：唯天下至誠為能盡其性。能盡其性則能盡人之性，能盡人之性則能盡物之性，能盡物之性則可以贊天地之化育，可以贊天地之化育則可以與天地參矣。

The Doctrine of the Mean also says: Only the person who is most sincere in the world can fully realize his own nature; when one can fully realize his own nature, he can fully realize the nature of others; when one can fully realize the nature of others, he can fully realize the nature of all things; when one can fully realize the nature of all things, he can assist in the transformation and nurturing of heaven and earth; when one can assist in the transformation and nurturing of heaven and earth, he can be ranked with heaven and earth as the third.

又曰：故至誠無息，不息則久，久則徵，征則悠遠，悠遠則博厚，博厚則高明。

The Doctrine of the Mean also says: Therefore, the highest sincerity is never interrupted; when it is never interrupted, it can endure; when it endures, its effects become evident; when its effects become evident, it can extend to the distant; when it extends to the distant, it becomes vast and profound; when it is vast and profound, it becomes lofty and bright.

又曰：唯天下至誠為能經綸天下之大經，立天下之大本，知天地之化育。夫焉有所倚，肫肫其仁，淵淵其淵，浩浩其天。

The Zhongyong also says: Only the person who is most sincere in the world can manage the great principles and fundamental laws of the world, establish the great foundations of the world, and understand the nurturing power of heaven and earth. Such a person needs to rely on what else? His benevolence is sincere and profound, his depth is like a deep abyss, and his vastness is like the vast sky.

荀子曰：養心莫善於誠。又曰不誠則不獨。《大學》言誠意而歸之慎獨，則誠猶獨也。《易乾鑿度》論《易》之義云：移物致耀，至誠專密。鄭注云：移，動也。天確爾至誠，故物得以自動；寂然專密，故物得以自耀也。若然，則存誠猶慎獨，獨即至誠也。

Xunzi said: Cultivating the mind and nature has nothing better than "cheng" (sincerity). He also said: Without sincerity, there can be no "du" (solitude or self-cultivation in solitude). Hui Dong interpreted this saying: The "Book of Great Learning" discusses "chengyi" (sincere intention) and concludes with "shen du" (caution in solitude), indicating that "cheng" is equivalent to "du". The "Yi Wei · Qian Zao Du" discusses the meaning of the "Yi" (Book of Changes), stating: The movement and illumination of all things depend on the utmost sincerity and concentration in the profound and secret. Zheng Xuan explained: "Yi" means movement; the heavens indeed are perfectly sincere, thus enabling all things to move spontaneously; the heavens are profoundly and secretly concentrated, thus enabling all things to shine forth naturally. According to this, maintaining sincerity is equivalent to being cautious in solitude, and "du" is the utmost sincerity.

《乾鑿度》曰：孔子曰，易者，易也，變易也，不易也。易者以言其德也，虛無感動，清靜照哲，移物致耀，至誠專密。

The "Yi Wei · Qian Zao Du" states: Confucius said that the character "Yi" contains three meanings: simplicity, change, and constancy. The term "Yi" refers to its virtue: it is empty and non-action yet capable of moving all things, clear and tranquil yet able to illuminate thoroughly. It moves all things to shine brightly, relying entirely on the utmost sincerity and concentrated subtlety.

《漢書·孔光傳》，光對策曰：《書》曰，天既付命，正厥德。言正德以順天也。又曰：天棐諶辭。諶，誠也。諶辭，至誠之辭也。言有誠道，天輔之也。明承順天，道在於崇德博施加精緻誠孳孳而已。

The *Book of Han* *Biography of Kong Guang* records that Kong Guang's response said: The *Book of Documents* states, "Heaven has already bestowed the mandate of heaven, so he must correct his virtue." This means correcting virtue in order to conform to Heaven. The *Book of Documents* also says, "Heaven assists with sincere words." Hui Dong's marginal note says: "Chen" means sincerity, and "Chen Ci" means words of utmost sincerity; this means that a person who follows the path of sincerity will be assisted by Heaven. Kong Guang then said: To clearly follow and conform to Heaven, the method lies in valuing virtue, widely bestowing kindness, adding careful devotion and complete sincerity, and striving tirelessly.

《孟子》曰：居下位而不獲於上，民不可得而治也。獲於上有道，不信於友，弗獲於上矣。信於友有道，事親弗悅，弗信於友矣。悅親有道，反身不誠，不悅於親矣。誠身有道，不明乎善，不誠其身矣。是故誠者天之道也，思誠者人之道也。此上述其師子思之語。至誠而不動者未之有也，不誠未有能動者也。

The Mengzi · Li Lou Shang says: If one is in a lower position but does not gain the trust of superiors, the people cannot be governed. Gaining the trust of superiors has a way: if one does not gain the trust of friends, one cannot gain the trust of superiors. Gaining the trust of friends has a way: if one serves one's parents but cannot make them happy, one cannot gain the trust of friends. Making one's parents happy has a way: if one does not examine oneself sincerely, one cannot make one's parents happy. Making oneself sincere has a way: if one does not understand what is good, one cannot make oneself sincere. Therefore, sincerity is the way of Heaven, and pursuing sincerity is the way of human beings. Hui Dong's marginal note: The above sentences are a paraphrase by Mengzi of the words of his teacher Zi Si. Mengzi then says: If one is fully sincere but cannot move others, there has never been such a case. If one is not sincere but can move others, there has never been such a case.

《韓詩外傳》曰：唐虞之法可得而考也，其喻人心不可及矣。《詩》曰：上天之載，無聲無臭。其孰能及之。

The Han Poetry External Transmission says: The laws and regulations of the Tang Yao and Yu舜 can still be traced, but the profound influence they had on people's hearts is beyond reach. The Book of Songs, Great Yǎ, "King Wen" says: "What the heavens carry is without sound and without smell." Who can reach such a realm?

又曰：勇士一呼而三軍皆避，士之誠也。昔者楚熊渠子夜行，寢石以為伏虎，彎弓而射之，沒金飲羽，下視知其為石。石為之開，而況人乎。夫倡而不和，動而不僨，中心有不全者矣。

The Han Poetry External Transmission also says: A brave man's single cry can cause the entire army to retreat, relying on the sincerity in his heart. Once, during the night, Xiong Quzi of the Chu state was traveling and mistook a stone lying on the ground for a tiger crouching, drew his bow, and shot at it. The arrowhead and fletching were completely embedded in the stone. When he came closer, he realized it was just a stone. Even a stone cracks because of his sincerity; how much more so a person? If one advocates something but no one responds, takes action but no one rises up, it is because the sincerity in one's heart is still lacking.

夫不降席而匡天下者求之己也。孔子曰：其身正不令而行，其身不正雖令不從。先王之所以拱揖指麾而四海來賓者，誠，德之至也，色以形於外也。《詩》曰：王猷允塞，徐方既來。

The Han Poetry External Transmission continues to say: those who can correct the world without leaving their seats do so by seeking the remedy within themselves. Confucius said: when one's own conduct is upright, orders will be carried out even without being given; when one's own conduct is not upright, even if orders are given, no one will obey. The ancients were able to merely raise their hands in greeting and the whole world would come to submit, relying on the principle of 'sincerity'; sincerity is the ultimate expression of virtue, naturally manifesting in one's appearance and becoming visible outwardly. The Book of Songs, Great Ya, Chang Wu says: 'The king's strategy is indeed comprehensive and full, thus Xu Fang comes to submit.'

《呂覽·精通》曰：人或謂兔絲無根。兔絲非無根也，其根不屬也，伏苓是。屬，連也。慈石召鐵，或引之也。石，鐵之母也。以有慈石，故能引之，石之不慈者亦不能引也。樹相近而靡，或軵之也。

The "Qingjiong" section of the "Lüshi Chunqiu" says: Some people say that the parasitic plant called tusizi has no roots. In fact, tusizi does have roots, but they are not connected to itself; those roots are fuling. Gao You's commentary says: "Shu" means connected. The "Qingjiong" section also says: Magnetite attracts iron because something is pulling it. Gao You's commentary says: Magnetite is the mother of iron, so it can attract iron; if the stone does not have magnetism, it cannot attract iron. The "Qingjiong" section says: Two trees that are close to each other lean toward each other because something is pushing them.

聖人南面而立，以愛利民為心。心在利民。號令未出而天下皆延頸舉踵矣，則精通乎民也。精誠通洞於民使之然也。夫賊害於人，人亦然。

The "Proficiency" chapter says: The sage faces south and stands, placing the care and benefit of the people in his heart. Gao You's commentary: His thoughts are entirely focused on benefiting the people. The "Proficiency" chapter says: Before the decree is issued, people all over the world stretch their necks and lift their feet in anticipation, which is because his sincerity and truth have reached the people. Gao You's commentary: It is because his sincerity and truth thoroughly penetrate among the people, causing them to be like this. The "Proficiency" chapter says: As for those who harm others, the reaction of people's hearts is the same principle.

今夫攻者，砥厲五兵，發且有日矣，所被攻者不樂，非或聞之也，神者先告也。非聞將見攻也，神先告之，令其志意愁戚不樂。身在乎秦，所親愛在於齊，死而志氣不安，精或往來也。

The "Mastering" chapter says: Now the side that is about to attack is sharpening all kinds of weapons, and the army is about to be sent out soon. The side being attacked feels unhappy beforehand, which is not because someone has informed them, but because the spirits have foretold it to them. Gao You's commentary says: It is not because they have heard that they are about to be attacked, but because the spirits have foretold it in advance, making their hearts sorrowful and distressed, thus causing them to be unhappy. The "Mastering" chapter also says: A person is in Qin, while his beloved ones are in Qi. If someone dies over there, the person here will not have peace of mind, this is because the spirit is traveling back and forth between the two places.

德也者，萬民之宰也。宰，主也。月者，群陰之本也。月望則蚌蛤實。群陰盈。月晦則蚌蛤虛。群陰虧。夫月形乎天而群陰化乎淵，聖人形德乎己而四荒咸飭乎仁。所謂誠乎此而諭乎彼。

The "Proficiency" chapter says: "De is the master of all the people." Gao You's commentary says: "Master" means the ruler. The "Proficiency" chapter says: "The moon is the root of all the yin forces. When the moon reaches the full moon, the clams and oysters become full. Gao You's commentary says: at this time, all the yin forces are full. When the moon reaches the new moon, the clams and oysters become empty. Gao You's commentary says: at this time, all the yin forces are diminished. The "Proficiency" chapter says: "When the moon appears in the sky, all the yin forces in the deep abyss change accordingly; when a sage manifests virtue in himself, the four directions and the ends of the earth are thus ordered in benevolence." This is what Hui Dong refers to as "sincerity on this side leads to communication on the other."

養由基射虎中石，矢乃飲羽，誠乎虎也。伯樂學相馬，所見無非馬者，誠乎馬也。宋之包丁好解牛，所見無非死牛者，三年而不見生牛，用刀十九年刃若新硏。砥也。順乎理，誠乎牛也。故君子誠乎此而諭乎彼，感乎己而發乎人。

The "Proficiency" section says: Yuan Youji shot at a tiger but hit a stone, with the arrow and its feathers completely embedded, because he was fully focused on the tiger. Bo Le learned to identify good horses, seeing nothing but horses in his vision, because he was fully focused on horses. A butcher from the State of Song loved dissecting oxen, seeing nothing but the already disassembled ox in his vision, and after three years he could no longer see a live ox; a knife used for nineteen years still had a blade as sharp as if it had just been sharpened. Gao You's annotation says: "Yan" means to grind and sharpen. This was because he cut along the natural structure of the ox, fully focused on the ox. Therefore, a gentleman's sincerity in one area leads to resonance in another; a feeling he has within himself produces an effect on others.

《莊子·漁父》曰：孔子愀然曰。問漁父。請問何謂真？客曰：真者，精誠之至也。不精不誠，不能動人。故強哭者雖悲不哀，強怒者雖嚴不威，強親者雖笑不和。真悲無聲而哀，真怒未發而威，真親未笑而和。

The chapter "Fisherman" from the book ZHUANGZI says: Confucius asked with a sorrowful expression. Hui Dong's marginal note says: Confucius was asking the fisherman for guidance. Confucius said: Please explain to me what "true" means. The fisherman replied: What is called "true" is when one's spirit and sincerity reach their utmost. Without refinement and sincerity, one cannot move others. Therefore, those who pretend to weep, although they display sorrowful expressions, do not truly grieve; those who pretend to be angry, although they show stern faces, do not truly have authority; those who pretend to be friendly, although they smile, do not truly have harmony. True grief, even without sound, carries the meaning of sorrow; true anger, even before it erupts, already has authority; true friendliness, even before smiling, already has harmony.

真在內者神動於外，是所以貴真也。真者所以受於天也。真即誠也。誠者天之道，故真亦受於天，自然不可易也。

The fisherman continued to say: A person who truly exists within himself naturally manifests his spirit outwardly; this is why "true essence" is precious. "True essence" is received from heaven. Hui Dong commented: "True essence" is also "sincerity"; sincerity is the way of heaven, so "true essence" is also received from heaven, originating from nature and unchangeable.

《呂覽·具備》曰：三月嬰兒，軒冕在前弗知欲也，斧鉞在後弗知惡也，慈母之愛諭焉，誠也。故誠有又，誠乃合於情。當作精。精有又，精乃通於天。乃通於天，水木石之性皆可動也。中孚信及豚魚。呂梁忠信亦爾。又況有血氣者乎。

The "Preparations" section of the "Lüshi Chunqiu" says: A three-month-old infant, when placed before a high ceremonial hat and crown, does not desire them; when a halberd is placed behind him, he does not feel aversion. Only the love of a kind mother can be understood by him, and this is due to sincerity. Therefore, with sincerity, sincerity can align with emotion. Hui Dong comments: The character "qing" should be read as "jing." With jing, jing can connect with heaven. Since it connects with heaven, then the nature of things like water, wood, and stone, which are without knowledge, can also be moved. Hui Dong adds: The "Zhongfu" hexagram speaks of sincerity reaching even a piglet and a fish; the man of Lüliang, by being loyal and trustworthy, stepped into water without drowning, which is the same principle. The "Preparations" section says: What about those with human emotions?

故凡說與治之務莫若誠。以誠說則信，著之以誠，治則化行之。聽言哀者不若見其哭也，聽言怒者不若見其斗也。說與治不誠，其動人心不神。

The "Preparation" chapter says: Therefore, in all matters of persuasion and governance, nothing is more important than sincerity. Gao You's commentary says: Using sincerity in persuasion makes people believe; displaying sincerity clearly in governance enables the promotion of moral teachings. The "Preparation" chapter also says: Hearing someone say he is sad is not as good as seeing him weep; hearing someone say he is angry is not as good as seeing him fight. If persuasion and governance do not come from sincerity, their effect on people's hearts will not be profound.

《淮南·泰族》曰：夫蛟龍伏寢於淵而卵割於陵，螣蛇雄鳴於上風，雌鳴於下風而化成形，精之至也。故聖人養心莫善於誠，至誠而能動化矣。

The Huainanzi · Tai Zhu chapter says: A dragon lies hidden and sleeps in the deep abyss, yet its eggs hatch and crack open on the hills above; the male wind snake calls out in the upwind direction, and the female responds in the downwind direction, thus being able to transform and take shape. These are all due to the extreme accumulation of vital energy. Therefore, the sage cultivates his mind and nature, and nothing is better than sincerity. Ultimate sincerity can move and transform all things.

又曰：聖主在上位，廓然無形，寂然無聲，官府若無事，朝廷若無人，無隱人，無軼民，無勞役，無寃刑，四海之內莫不仰上之德，象主之指，夷狄之國重譯而至，非戶辨而家說之也，推其誠心施之天下而已矣。《詩》曰：惠此中國，以綏四方。內順而外寧矣。

The "Tai Zhu" essay also says: A sage and enlightened ruler holds power above, empty and formless, silent and soundless, with government offices appearing to have nothing to do and the court seeming to have no officials present; there are no hidden virtuous people, no scattered commoners, no heavy labor, no wrongful punishments. Within the four seas, no one does not admire the ruler's virtue and follow his will; even the barbarian states come through many layers of interpreters to pay homage. This is not the result of visiting households to persuade and explain, but merely the extension of his sincere heart throughout the world. The "Shi Jing · Da Ya · Min Lao" says: "Bestow kindness upon the Central States, to pacify the four directions." When within is smooth, then outside naturally becomes peaceful.

班固《幽通賦》曰：精通靈而感物兮，神動氣而入微。曹大家注云：言人參於天地，有生之最神靈也。誠能致其精誠則通於神靈，感物動氣而入微者矣。

Ban Gu's "You Tong Fu" says: The vital energy communicates with the divine and moves external things; the divine spirits stir the vital energy and penetrate to the subtle. Cao Da Juan (Ban Zhao) explains: This refers to the idea that humans, together with heaven and earth, form the three great categories, and among all living beings, humans are the most endowed with spirit; if one can truly push one's sincerity to the extreme, then one can communicate with the divine, move external things, and stir the vital energy to the subtle level.

養流睇而猿號兮，李虎發而石開。養由基、李廣。非精誠其焉通兮，苟無實其孰信。操末技猶必然兮，矧耽。躭。躬於道真。師古曰：躬，親也。射者微技，猶能精誠感於猿石，況立身種德，親躭大道而不倦者乎。

The *Ouyong Fu* says: "Yang Youji's glance turned once, and the monkeys cried out in sorrow; Li Guang mistook a stone for a tiger and shot an arrow, splitting the stone in two." Hui Dong's marginal note explains that these two lines refer to the stories of Yang Youji and Li Guang. The text continues: "Without sincerity, how could one reach through the heavens? If there is no truth, who would believe it? Even those who practice minor skills must certainly be like this; how much more so those who deeply explore the true essence of the Dao." Hui Dong's marginal note adds: "The character '耽' is also written as '躭'." Yan Shigǔ's commentary explains: "Gong means personally." Archery is a minor skill, yet it could move monkeys and split stones through sincerity; how much more so for those who cultivate virtue and personally devote themselves to the great Dao without tiring?

子曰：水火，吾見蹈而死者矣，未見蹈仁而死者也。此語合於易理。仁乃乾之初生之道也，故未見蹈仁而死。極其變如求仁得仁、殺身成仁，乃全而歸之之義，不可言死。《禮記》，君子曰終，小人曰死。

The Analects of Confucius, in the chapter on Weilin Gong, records Confucius saying: "I have seen people who died after stepping into water and fire, but I have never seen anyone who died after stepping into benevolence." Hui Dong explains that this statement conforms to the principles of the Book of Changes. Benevolence represents the first line of the Qian hexagram, which signifies the beginning of creation. Therefore, it is said that one has never seen anyone die by entering into benevolence. Even in extreme circumstances, such as "seeking benevolence and attaining it" or "dying for the sake of benevolence," these are considered entirely bestowed by heaven and entirely returning to heaven, and thus cannot be called "death." The Book of Rites states that the end of a gentleman is called "termination," while the end of a petty person is called "death."

甲子卦氣起中孚。大玄凖之為中。

According to the theory of trigram energies, the trigram energy on the day of Jiazi begins with the Zhongfou hexagram; Yang Xiong's Tai Xuan compares it precisely with Zhongfou, designating it as the first of the eighty-one sections, the 'Zhong' section.

大舜執其兩端，用其中於民。周公設官分職以為民極。極，中也。虞周皆既濟之世，贊化育之功，同也。

Great Yu mastered the two extremes and applied the middle way to the people. The Duke of Zhou established official positions and assigned duties, using this as a standard for the people. Hui Dong's marginal note says, "Extreme" means the middle. The time of Yu the Great and the time of the Zhou dynasty were both times when the world was already established and peaceful, "already crossed the river." Their contributions to the workings of heaven and earth were the same.

《復》彖曰：復其見天地之心乎。案：冬至復加坎，坎為亟心，亟古文極，中也。然則天地之心即天地之中也。

The Commentary on the Judgment of the Hexagram 19 says: "From the Hexagram of Return, one can roughly see the heart of heaven and earth." Hui Dong explains that at the winter solstice, the Hexagram of Return has the trigram Kan added on top, and Kan symbolizes "urgent heart." "Urgent" is an ancient character for "extreme," and "extreme" means center. Thus, the heart of heaven and earth is also the center of heaven and earth.

董子《繁露》曰：陽之行始於北方之中而止於南方之中，陰之行始於南方之中而止於北方之中。陰陽之道不同，至於盛而皆止於中，其所起皆必於中。中者天地之太極也，日月之所至而郄也，長短之隆不得過中，天地之制也。如董子之言則天地之心兼二至也。象至日閉關兼二至。

Dong Zhongshu in "Chunqiu Fanlu" says: Yang moves from the central point of the north to the central point of the south; Yin moves from the central point of the south to the central point of the north. Although the paths of Yin and Yang are different, when they reach their peak, they both stop at "zhong" (center). Their starting points are also necessarily at "zhong." "Zhong" is the Taiji (Supreme Ultimate) of heaven and earth; it is the place where the sun and moon change direction. The extremes of day and night cannot exceed "zhong," which is the established order of heaven and earth. Hui Dong comments: According to Dong Zhongshu's words, the heart of heaven and earth encompasses both the winter solstice and the summer solstice. Hui Dong also adds a marginal note: The "Image Commentary" of the "Fu卦" speaks of "closing the gate on the day of utmost limit," which also refers to both the winter and summer solstices.

《繫上》曰：易簡而天下之理得矣，天下之理得而易成位乎其中矣。荀爽注云：易謂坎離。陽位成於五，五為上中；陰位成於二，二為下中；故易成位乎其中。案：易簡即天地之中也。

The Great Treatise of the Zhou Changes says: The trigrams Qian and Kun are both easy and simple, and thus the principles of the world are all grasped; when the principles of the world are all grasped, the Zhou Changes establishes its position within heaven and earth. Xun Shuang's commentary says: Here, the term "Easy" refers to the trigrams Kan and Li. The yang position is established at the fifth line, and five is the central line of the upper trigram; the yin position is established at the second line, and two is the central line of the lower trigram; thus, the Zhou Changes establishes its position in the middle. Hui Dong's commentary says: What is meant by "easy and simple" is precisely the center of heaven and earth.

成十三年《左傳》，劉子曰：吾聞之民受天地之中以生，所謂命也，是以有動作禮義威儀之則以定命也。

The *Zuo Zhuan* records in the thirteenth year of Chenggong that Liu Kanggong said: I have heard that the common people receive the essence of heaven and earth and are born, which is called the "destiny." Therefore, there are rules of behavior, rites and rituals, and dignity and decorum, used to stabilize this destiny.

明道程子曰：民受天地之中以生，天命之謂性也。荀爽對策曰：昔者聖人建天地之中而制禮。

Master Cheng Hao of the Mingdao School said: The common people receive the middle from heaven and earth and are thus born, which is what the "Zhongyong" refers to as "the mandate of heaven is called nature." Hui Dong also cited Xun Shuang's response to a policy question, saying: In the past, the sages established the middle of heaven and earth, using it as the basis for establishing rites and laws.

《中庸》曰：天命之謂性。又曰：喜怒哀樂之未發謂之中。又曰：中也者，天下之大本也。又曰：立天下之大本。

The Zhongyong says: What Heaven gives to mankind is called nature. It also says: When joy, anger, sorrow, and joy have not yet been expressed, it is called "zhong." It also says: "Zhong" is the great root of the world. It also says: Only the person of utmost sincerity can establish the great root of the world.

《周語》曰：王將鑄無射，問律於伶州鳩，對曰：律所以立均出度也。古之神瞽考中聲而量之以制。考，合也。謂合中和之聲而量度之以制樂也。度律均鍾，百官軌儀，紀之以三。天地人。平之以六。六律。成於十二。律呂。天之道也。

The Guoyu · Zhou Yu says: King Jing of Zhou intended to cast a bell named Wuyi, and consulted the music official Ling Zhoujiu about the laws of music. Ling Zhoujiu replied: The laws are used to establish standards and generate measurements. In ancient times, the divine blind musicians sought the sound of harmony and balance, using it to measure and make musical instruments. Hui Dong's marginal note: "Kao" means to combine; meaning to combine the sound of harmony and balance and measure it, to make musical instruments. Ling Zhoujiu continued: Measuring the laws of music and adjusting the bell tones, all officials have their own rules and standards, with "three" as the main principle. Hui Dong's marginal note: "San" refers to heaven, earth, and humanity. With "six" to establish balance. Hui Dong's marginal note: "Liu" refers to the six laws. To "twelve" to complete. Hui Dong's marginal note: "Shier" refers to the six laws and six lü. This is the way of heaven.

夫六，中之色也，故名之曰黃鍾。十一月曰黃鍾，乾初九也。六者，天地之中。天有六氣，降生五味。天有六甲，地有五子，十一而天地畢矣，而六為中，故六律六呂而成天道。黃鍾初九六律之首，故以六律正色為黃鍾之名，重元正始之義也。

Ling Zhoujiu said: "Six" is the central color, so it is named Huangzhong. Hui Dong's marginal note: November is called Huangzhong, corresponding to the first line of the Qian hexagram. Ling Zhoujiu also said: "Six" is the central number of heaven and earth. Heaven has six qi, which descend to produce the five flavors; heaven has six Jia, earth has five Zi, together making eleven, completing the numbers of heaven and earth. Among them, "six" is in the center, so the six lu and six lv are established to complete the heavenly way. Hui Dong's marginal note: Huangzhong corresponds to the first line of Qian, being the first of the six lu, so the central color of the six lu is taken as the name of Huangzhong. This emphasizes the beginning and the proper start.

所以宣養六氣九德也。六氣，陰陽風雨晦明也。九德，九功之德，水火金木土榖正德利用厚生也。十一月陽伏於下，物始萌，於五聲為宮，含元處中，所以徧養六氣九德之本。

Lingzhou Jiu said: This is used to宣畅 and涵养 the six climatic influences and nine virtues. Hui Dong's marginal note states: The six climatic influences refer to Yin, Yang, wind, rain, darkness, and brightness; the nine virtues refer to the nine meritorious deeds, that is, the six departments of water, fire, metal, wood, earth, and grain, plus the three matters of proper virtue, practical utility, and abundant life. Hui Dong also said: In the eleventh month, the yang energy is hidden below, and all things begin to sprout. Among the five tones, it belongs to the palace tone, containing the original qi and occupying the central position, so it is the fundamental for universally涵养 the six climatic influences and nine virtues.

《三統曆》曰：四分月法，以其一乘章月，是為中法。朔不得中是為閏月。言陰陽雖交，不得中不生。獨陰不生，獨陽不生，獨天不生。天者，中也。三合然後生，故云不得中不生。

The San Tong Li says: divide the monthly cycle into four equal parts, and use one part to multiply by the chapter month, which is the method for determining the middle climate. If the new moon does not coincide with a middle climate, that month is a leap month. Hui Dong explains: this means that although yin and yang combine, without the 'center' they cannot produce offspring. Alone yin cannot produce, alone yang cannot produce, and alone heaven cannot produce. Hui Dong's marginal note: the 'heaven' refers to the center. Only when the three combine can something be produced, hence without the center there is no production.

《論語》，堯曰：諮爾舜，天之曆數在爾躬，允執其中。四海困窮，天祿永終。舜亦以命禹。

The Classic of Documents, Yao says: Ah, you Shun, the heavenly mandate has already fallen upon you. Be sincere in holding onto the principle of the Middle. If the whole world falls into hardship, then the heavenly bestowed honor and position will forever cease. Later, Shun passed on these words to Yu.

《孟子》曰：湯執中。

Mencius says in "Lilu Xia" that King Tang of Shang adhered to the middle path, not leaning toward any one side.

《文言》曰：元者善之長也。又曰：積善之家必有餘慶。虞注云：初乾為積善。

The Wenyan transmission of the Qian hexagram says: "Yuan" is the leader of all good qualities. The Wenyan transmission of the Kun hexagram also says: those who accumulate good deeds will surely have surplus blessings. Yu Fan explains that the first line belongs to Qian, which is the image of accumulating goodness.

《繫上》曰：一陰一陽之謂道，繼之者善也，成之者性也。

The Great Treatise of the Zhou Changes says: the alternation and movement of one yin and one yang is called the Dao; those who follow this Dao are called good, and those who realize this Dao are called nature.

又曰：子曰，顏氏之子其殆庶幾乎，有不善未嘗不知，知之未嘗復行也。《易》曰：不遠復無祇悔元吉。虞注云：復以自知。《中庸》曰：子曰，回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。一善謂乾初，即復初也。復初為中行，故云擇乎中庸。得一善與《繫辭》相發明。

The Great Treatise below also says: Confucius said, the boy from the Yan family is probably close to the Dao; once he has an unvirtuous thought, he does not fail to realize it, and once he realizes it, he does not repeat it. The Line Statement of the initial line of the Fu hexagram in The Zhou Changes says: "Having traveled only a short distance, he turns back, there is no great regret, and it is very auspicious." Yu Fan's commentary says: this refers to self-awareness through 'Fu'. The Doctrine of the Mean says: Confucius said, the character of Yan Hui is to choose the Mean, once he attains a certain virtue, he holds it tightly in his chest and is unwilling to lose it. Hui Dong explains: the so-called 'one virtue' refers to the initial line of the Qian hexagram, which is also the initial line of the Fu hexagram; the initial line of the Fu hexagram is the Middle Way, so it is said he 'chooses the Mean'. The phrase 'attaining one virtue' here can be mutually illuminating with the passage from the Great Treatise.

《大戴禮·勸學》曰：積善成德。案：初為善，三為成德，故《文言》曰：君子以成德為行。漢議郎元賓碑云：乾之積善，謂乾三也。陽成於三，積善成德，至三而成。

The Great Dai Ritual Records · Encouragement of Learning states: Accumulate good deeds to achieve virtue. Hui Dong explains: The first line represents goodness, and the third line represents the completion of virtue, hence the "Commentary on the Literary Meaning" of the Qian Hexagram says, "The gentleman considers the cultivation of virtue as his daily practice." In the inscription of Han dynasty official Yuan Bin, it mentions "the accumulation of goodness in Qian," referring to the third line of the Qian hexagram. Yang energy is perfected at the third line; accumulating goodness leads to virtue, and it is only at the third line that this is completed.

《晉語》，莊子曰：善德之建也。積善成德，故為德之建。

The Guoyu · Jin Yu records that Zhuangzi said: "Goodness is the basis for establishing virtue." Hui Dong's marginal note says: "Accumulating good deeds leads to the cultivation of virtue, hence goodness is where virtue is established."

《文言》曰：大哉乾乎，剛健中正純粹精也。

The Wenyan transmission of the Qian hexagram says: How great is Qian! It is strong, vigorous, central, and upright, pure and refined, reaching the highest degree of perfection.

《中庸》曰：《詩》曰，維天之命，於穆不已，蓋曰天之所以為天也；於乎不顯文王之德之純，蓋曰文王之所以為文也，純亦不已。朱子曰：純，純一不雜也。

The Doctrine of the Mean cites the Book of Poetry, the Zhou Songs, "The Mandate of Heaven, how profound and unceasing it is!" This is probably explaining why Heaven is called Heaven. It also cites: "How illustrious, the purity of Wen Wang's virtue!" This is probably explaining why Wen Wang was posthumously called "Wen," because his purity was also unceasing. Zhu Xi says: "Pure" means pure and unmingled.

《鄭語》，史伯曰：建九紀以立純德。韋昭曰：建，立也；純，純一不尨駁也。賈唐曰：九紀，九功也。

The Guoyu · Zhengyu records that Shi Bo said: Establish nine standards to confirm pure virtue. Wei Zhao's commentary explains: "Jian" means to establish; "chun" means pure and undivided. Hui Dong also cites the views of Jia Kui and Tang Gu: the so-called "nine standards" refer to the nine meritorious deeds.

《乾鑿度》曰：易卦六十四分為上下，象陰陽也。陽道純而奇，故上篇三十所以象陽也；陰道不純而偶，故下篇三十四所以法陰也。鄭注云：陽道專斷，兼統陰事，故曰純也。

The "Yi Wei · Qian Zao Du" says: The sixty-four hexagrams of the "Zhou Yi" are divided into upper and lower sections, taking their form from yin and yang. The way of yang is pure and belongs to odd numbers, so the upper section has thirty hexagrams, symbolizing yang. The way of yin is not pure and belongs to even numbers, so the lower section has thirty-four hexagrams, following yin. Zheng Xuan's commentary explains: The way of yang is able to take the lead in decision-making and also oversees the affairs of yin, so it is called "pure."

又曰：消息純者為帝，不純者為王。六子上不及帝，下有過王，故六子雖純不為乾坤。

The "Qian Zao Du" also says: when a hexagram is purely one, it becomes the Emperor; when it is not purely one, it becomes the King. The six hexagrams of the sons, namely Zhen, Xun, Kan, Li, Gen, and Dui, cannot reach the level of the Emperor above, nor can they be considered as the King below. Therefore, although the six sons have a pure aspect, they ultimately cannot become Qian and Kun.

《楚語》，觀射父曰：先王之祀也，以一純二精。韋昭注云：一純，心一而潔也；二精，所用玉帛也。又曰：聖王正端冕以其不違心，帥其群臣精物以臨監享祀，無有苛慝於神者謂之一純。韋昭注云：不違心謂心思端正，服則端冕。

The Guoyu · Chu Yu records that Guan Shefu said: The former kings conducted worship using "one purity" and "two refined things." Wei Zhao's commentary explains that "one purity" refers to the mind being single-minded and pure, while "two refined things" refers to the use of jade and silk. Guan Shefu also said that the sage kings wore their ceremonial robes and crowns properly, because this attire did not contradict their inner thoughts; they led their ministers, prepared clean offerings, and came to perform the worship with reverence, showing no rudeness or improper behavior toward the spirits. This is called "one purity." Wei Zhao's commentary explains that "not contradicting the heart" means that when the mind is upright, the attire is then the ceremonial robes and crowns.

《禮·投壺》曰：二算為純。釋文云：純音全。鄭注《儀禮》如字，云：純，全也。案：純訓全。乾為純者，陽兼陰為一，兼故全；陽兼陰為一，故又訓為一。

The *Liji* (Book of Rites) *Touhu* says: two counting rods are considered as one "chun." The *Jingdian Xiweng* says: "chun" is read as "quan." Hui Dong's marginal note says: Zheng Xuan, when commenting on the *Yili* (Rites of Zhou), followed the original character and said "chun" means "quan." Hui Dong further explains: "chun" is interpreted as "quan," because the yang principle encompasses the yin principle and combines into one, thus being able to encompass everything and hence called "quan." Also, because the yang principle encompasses the yin principle and combines into one, "chun" is also interpreted as "yi" (one).

《莊子·刻意》曰：純也者，謂其不虧其神也。

The chapter "Deliberate Intent" from the book "Zhuangzi" says: What is meant by "purity" is that he does not lose his spirit.

《文言》曰：大哉乾乎，剛健中正，純粹精也。

The Wenyan transmission of the Qian hexagram says: How great is Qian! It is strong, vigorous, central, and upright, pure and refined, reaching the highest degree of refinement. This passage is a repetition of the previous one, serving as a basis for the following discussion of the meaning of the character 'jing' (精).

《繫上》曰：精氣為物。虞注曰：乾純粹精，故主為物。鄭注云：精氣謂七八也。精氣謂之神。

The Great Treatise of the Zhou Changes says: "Spirit and qi凝聚 to become things." Yu Fan's commentary explains: "Qian is the pure essence, so it is in charge of forming things." Zheng Xuan's commentary explains: "The 'spirit and qi' here refers to the numbers seven and eight." Hui Dong's marginal note: "Spirit and qi is also called the spirit."

又曰：是故君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物。非天下之至精其孰能與於此。虞注云：神以知來，感而遂通，謂幽贊神明而生蓍也。至精謂乾，純粹精也。

The Great Treatise says further: Therefore, when a gentleman is about to act or take action, he consults the divination with the yarrow stalks and receives an answer in words. The yarrow stalks respond to the oracle as an echo does, so whether the matter is far or near, deep or hidden, one can know what is to come. If it is not the most refined thing in the world, who could reach such a level? Yu Fan explains: This refers to 'the divine knows the future' and 'responds to the movement and thus becomes connected,' meaning that the subtle assistance of the divine gives rise to the yarrow stalks. Hui Dong's marginal note says: The term 'the most refined' refers to Qian, which is also what the 'Commentary of the Text' on the Book of Changes calls 'pure and refined.'

《繋下》曰：精義入神以致用也。姚信曰：陽稱精，陰為義，入在初也。陰陽在初，深不可測，故謂之神。變為姤復，故曰致用也。

The Great Treatise says: By thoroughly studying the principles and penetrating the profound and mysterious, one can thus apply them in practical terms. Yao Xin explains: Yang is called 'jing' (essence), and Yin is called 'yi' (meaning), 'entering' refers to entering the first line; when Yin and Yang reach the first line, they become deeply unfathomable, hence called 'shen' (mystery); from this arises the two hexagrams, Gou and Fu, hence it is said 'zhi yong' (leading to practical application).

又曰：男女構精。虞注云：乾為精。

The Great Treatise below also says: When male and female combine their essence, all things are generated. Yu Fan's commentary explains: The trigram Qian takes the image of 'essence'.

《中庸》曰：致廣大而盡精微。

The Doctrine of the Mean says: A gentleman in his study of learning must pursue both the broad and the profound.

《禮記·禮器》曰：德產之致也精微。鄭注：致，緻密也。

The Li Ji · Li Qi says: What arises from virtue reaches its extreme in being subtle and profound. Zheng Xuan explains: "Zhi" means dense.

《經解》曰：絜靜精微，易教也。案：絜靜，坤也；精微，乾也。

The Li Ji · Jingjie says: "Clean and quiet, profound and subtle, these are the qualities cultivated by the teachings of the Yi." Hui Dong commented: "Jie Jing" belongs to Kun, and "Jing Wei" belongs to Qian.

《周語》內史過曰：先王知大事之必以眾濟也，故袚除其心。精也。精，潔也。然則長眾使民之道，非精不和。今晉侯以惡，實棄其精也。

The Guoyu · Zhou Yu records that Inner Historian Guo said: The former kings knew that great affairs must rely on the talents of many people to be accomplished, so they first purified the impurities in their own hearts. Hui Dong's marginal note says: This is "jing"; "jing" means purity. Inner Historian Guo continued to say: Thus, the principle of leading people and governing the people, without purity and cleanliness, cannot be harmonious; now Duke Jin's heart is full of evil, he has indeed abandoned this purity and cleanliness.

《公羊》莊十年傳曰：觕者曰侵，精者曰伐。何休云：觕，麤也；精猶精密也。《呂覧·愛士》曰：此兵之精者也。高注云：言能用兵勝負死生之本，所由克敗，故曰此兵之精妙矣。《荀子·成相》云：大參乎天，精微而無形。《莊子·秋水》曰：河伯曰，世之議者皆曰至精無形。

The *Gongyang Zhuan* says in the tenth year of Duke Zhuang: acting roughly is called "qin," and acting meticulously is called "fa." He Xiu explains: "Gu" means rough, and "jing" corresponds to meticulous. Hui Dong also cites *Lüshi Chunqiu · Aishi* to say: this is a subtle move in warfare. Gao Yu explains: this discusses the fundamental principles of winning or losing, life or death in warfare, and the causes of defeating the enemy or suffering defeat, hence it is called a subtle strategy in warfare. Hui Dong also cites *Xunzi · Chengxiang* to say: it is great enough to be ranked with Heaven, and subtle without form. The *Zhuangzi · Qiushui* says: He Bo says, the world says that the most refined thing has no form.

《管子·心術》曰：靜則精，精則獨立矣。獨則明，明則神矣。神者至貴也，故館不闢除則貴人不舍焉。

The "Heart Method" chapter of the "Guanzi" says: When the mind is tranquil, it becomes pure; when pure, it can stand firm on its own; when it stands firm on its own, it becomes clear; when clear, it enters the realm of the divine. The divine is the most esteemed, so if the guest chamber is not cleaned, the nobleman will not stay there.

精靜同義。在乾為精，在坤為靜，故《經解》曰：絜靜精微。

Hui Dong explained: "Jing" and "Jing" have similar meanings. On the side of Qian, it is called "Jing," and on the side of Kun, it is called "Jing." Therefore, the Classic of Rites, section Jingjie, combines them as "Xie Jing Jing Wei."

董子《繁露》曰：氣之清者為精。《白虎通》曰：精者，靜也。

Dong Zhongshu in "Chunqiu Fanlu" says: The clear and pure part of qi becomes the essence. The "Baihu Tong" says: The so-called "essence" is stillness.

《淮南·天文》曰：天地之襲精為陰陽，陰陽之專為四時，四時之散精為萬物。高誘注曰：襲，合精氣也。

The Huainanzi · Tianwen chapter says: Heaven and Earth combine their vital energy to become yin and yang, yin and yang control their energy to become the four seasons, and the four seasons spread their vital energy to become all things. Gao You's commentary explains: "Xí" means combining vital energy.

又曰：二陰一陽成氣二，二陽一陰成氣三。高誘注云：陰粗確故得氣少，陽精微故得氣多。

The Huainanzi · Tianwen chapter also says: two parts of yin combined with one part of yang form two kinds of qi; two parts of yang combined with one part of yin form three kinds of qi. Gao You's commentary explains: yin is rough, firm, and solid, so it obtains less qi; yang is fine, subtle, and delicate, so it obtains more qi.

《呂覧·大樂》曰：道也者，至精也，不可為形，不可為名，強為之謂之太乙。高誘注云：精，微。又云：精，微妙也。

The "Lüshi Chunqiu · Da Yue" chapter says: What is called "Dao" is the most refined essence, which cannot be given a form or a name. If one must give it a name, it is called "Taiyi." Gao You's commentary explains: "Jing" means subtle; he also says: "Jing" means subtle and profound.

又《君守》曰：天無形而萬物以成，至精無象萬物以化，大聖無事而千官盡能。此乃謂不教之教，無言之詔。

The "Lord and Governance" section of the "Lüshi Chunqiu" also says: Heaven has no form but all things are generated from it; the most refined substance has no shape but all things are nurtured from it; the great sage does not personally handle specific affairs but many officials each fulfill their abilities. This is called teaching without instruction, and decreeing without words.

又《博物志》曰：孔某墨翟晝日諷誦習業，親見文王周公旦而問焉。夜則夢見文王周公而問其道也。用志如此其精也。精，微密也。何事而不達，何焉而不成。故曰：精而熟之，鬼將告之。非鬼告之也，精而熟之也。史游曰：積學所致無鬼神，故曰有鬼告之。

Hui Dong also cites the "Bozhi" section of the "Lüshi Chunqiu" saying: Kong Mu and Mo Di studied diligently by day and could even see King Wen and the Duke of Zhou to ask them questions. Hui Dong's marginal note says: That was dreaming at night of King Wen and the Duke of Zhou to inquire about the Way. The original text continues: To reach such a level of focused concentration. Hui Dong's marginal note says: "Jing" means subtle and meticulous. The original text says: What affairs could not be understood? What places could not be achieved? Therefore, when one is specialized and proficient, ghosts and spirits will come to tell him; in reality, it is not the ghosts and spirits who tell him, but rather his own specialization and proficiency. Hui Dong also cites Shi You's words saying: The realm attained through accumulated learning is originally unrelated to ghosts and spirits; it is merely expressed as if ghosts and spirits were informing him.

《三統曆》曰：銅為物之至精，不為燥溼寒暑變其節，不為風雨暴露改其形，介然有常，有似於士君子之行。

The San Tong Li says: Copper is the most refined of all things. It does not change its form or measure in response to dryness or dampness, cold or heat, nor does it alter its shape due to wind, rain, exposure to the open air, or sun. It remains steadfast and consistent, much like the conduct of a gentleman of virtue.

《淮南·本經》曰：天之精，日月星辰雷電風雨也。

The Huainanzi's Benjing section says: The essence of Heaven manifests as the sun, moon, stars, as well as thunder, lightning, wind, and rain.

《管子·內業》曰：凡物之精此則為生。注云：精神之至靈者得此則為生。下生五穀，上為列星，流於天地之間謂之鬼神，藏於胸中謂之聖人。

The Inner Practices chapter of the Guanzi says: The essence of all things, when obtained, gives rise to life. The commentary explains: The most subtle aspect of spirit, when obtained, gives rise to life. The text continues: This essence, when present below, produces the five grains; when present above, it becomes the myriad stars; when circulating throughout heaven and earth, it is called ghosts and spirits; and when contained within the human chest, it is called the sage.

《心術》曰：世人之所職者，精也。去欲則宣，宣則靜矣。宣，通也。靜則精，精則獨立矣。又曰：形不正者德不來，中不精者心不治。又曰：一氣能變曰精，一事能變曰智。

The "Heart Method" chapter of the "Guanzi" says: What people mainly focus on is this "jing" (essence). Removing desires and desires leads to smoothness, and smoothness leads to tranquility. Hui Dong's marginal note says: "Xuan" means to be unblocked. Tranquility leads to purity, and purity allows one to stand firm and independent. The "Heart Method" chapter also says: A person whose form is not upright will not have virtue come to him; a person whose mind is not pure cannot govern his mind well. It also says: What can cause a single qi to change is called "jing" (essence), and what can cause a single matter to change is called "zhi" (wisdom).

《太玄》曰：一六為水，為北方，為冬，侟精。范望注云：精者氣之妙也。言微陽始生，氣精妙也。

Yang Xiong's "Tai Xuan" says: One and six belong to water, belonging to the north, belonging to winter, governing storage and gathering of vital energy. Fan Wang's explanatory note says: "Jing" refers to the subtle state of qi; this means that the subtle yang qi has just begun to arise, and the qi is precisely in its refined state.

《莊子·天下》曰：以本為精，以物為粗。

The "Zhuangzi · Tianxia" chapter says: taking the fundamental as the refined aspect, and taking specific things as the coarse aspect.

《老子》道經曰：窈兮冥兮，其中有精，其精甚真。

The Dao Jing of Laozi says: It is remote and profound, yet contains the essence; this essence is extremely genuine and not deceptive.

《韓詩外傳》曰：凡治氣養心之術，莫徑由禮，莫優得師，莫慎一好。好一則博，博則精，精則神，神則化。是以君子務結心乎一也。《詩》曰：淑人君子，其儀一兮。其儀一兮，心如結兮。

The Han Poetry External Transmission says: All methods for regulating the blood and qi and cultivating the mind and spirit, none are more direct than following propriety, none more superior than having a good teacher, and none more important than maintaining a single preference. A single preference leads to breadth, breadth leads to purity, purity leads to the divine, and the divine leads to the ability to nurture and transform. Therefore, the gentleman must concentrate his mind on one thing. The Book of Songs, Gao Wind, Shī Jiū says: "The virtuous gentleman, his demeanor is consistent; his demeanor is consistent, his mind is as firm as a knot."

《墨子·公孟》曰：公孟子曰，實為善人孰不知，譬如良玉，處而不出有餘精。公孟子即公明子，聖人之徒也。實為善，即誠也。

The "Gongmeng" chapter of the "Mozi" says: Gongmengzi said, those who truly do good deeds, who would not know them? It is like a piece of fine jade, even if it is hidden deep and not revealed, there will still be some remaining brilliance shining through. Hui Dong's marginal note says: Gongmengzi is actually Gongmingzi, a disciple of the sage's school. Hui Dong further explains: what is meant by "real goodness" is "sincerity."

馮衍《德誥》曰：沈情幽思，引六精之微。《文選》注四。

Feng Yan's "De Gao" says: Delve deeply into feelings and intentions, and ponder profoundly, thus drawing out the subtle aspects of the six essences. Hui Dong notes: This passage is cited in the annotations of Volume Four of the "Wen Xuan."

《繫上》曰：乾以易知，坤以簡能。虞注云：陽見稱易，陰藏為簡。簡，閱也。乾息昭物，天下文明，故以易知；坤閱藏物，故以簡能矣。陽見稱易謂初九，乾息昭物謂九二。

The Great Treatise of the Zhou Changes says: "Heaven relies on ease and simplicity to govern knowledge, and Earth relies on simplicity to achieve ability." Yu Fan's commentary explains: When yang appears, it is called "easy," and when yin is concealed, it is called "simple." "Simple" has the meanings of examination and containment. The qi of Heaven grows and illuminates all things, so the world becomes bright and splendid, hence it is said "it is known through ease." Earth can examine and contain all things, hence it is said "it achieves ability through simplicity." Hui Dong's marginal note: The phrase "yang appears and is called 'easy'" refers to the Nine at the Beginning, and "Heaven's qi rests and illuminates things" refers to the Nine in the Second.

又云：易則易知，簡則易從。虞注云：乾縣象著明，故易知；坤陰陽動闢，故易從。

The Great Treatise says: What is easy to understand is level and straightforward; what is easy to follow is simple and concise. Yu Fan explains: Qian represents the image of a suspended object, which is clearly visible, hence easy to understand; Kun follows the movement of yin and yang, and follows the opening, hence easy to follow.

又云：易簡而天下之理得矣。虞注云：易為乾息，簡為坤消，乾坤變通，窮理以盡性，故天下之理得矣。

The Great Treatise says: When things are both easy and simple, the principles of the world are all understood. Yu Fan explains: "Easy" refers to the growth of the Qian energy, and "simple" refers to the retreat of the Kun energy. Qian and Kun change and transform with each other, thoroughly investigating matters and principles to exhaust their nature, so the principles of the world are all understood.

《繫下》曰：夫乾確然示人易矣，夫坤隤又作退。然示人簡矣。虞注云：陽在初弗用，確然無為，潛龍時也。不易世，不成名，故示人易者也。退，安；簡，閱也。坤以簡能，閱內萬物，故示人簡者也。

The Great Treatise says: Qian is firm and unchanging, thus displaying the Book of Changes to people; Kun is gentle and yielding, thus displaying the bamboo slips to people. Hui Dong's marginal note says: The character "tui" is also written as "tui". Yu Fan's commentary explains: Yang in the first line has not yet been put into use, being firm and inactive, which is the time of the hidden dragon; he does not change the world, nor does he seek fame, so he displays the Book of Changes to people. He also says: "Tui" means peace, and "jian" means examination and collection; Kun achieves ability through simplicity, and collects and examines all things within, thus displaying the bamboo slips to people.

又曰：夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻。虞注云：險謂坎也。乾二五之坤成坎離，日月麗天，天險不可升，故知險者也。阻，險阻也。坤二五之乾，艮為山險，坎為水，巽高兌下，地險山川丘陵，故以知阻也。

The Great Treatise below also says: Qian is the most strong and vigorous in the world, its virtue remains gentle and easy, thus it can recognize danger; Kun is the most soft and yielding in the world, its virtue remains simple and unadorned, thus it can recognize obstacles. Yu Fan explains: "Danger" refers to the Kan hexagram. When the second and fifth lines of Qian move to the position of Kun, they become Kan and Li hexagrams, with the sun and moon attached to the sky, the perilous height of heaven is unattainable, thus it is said "it knows danger." "Obstacle" is the same as danger. When the second and fifth lines of Kun move to the position of Qian, Gen represents mountain and danger, Kan represents water, Xun is high, Dui is low, the dangerous obstacles on the earth are mountains, rivers, hills and ridges, thus it is said "it knows obstacles."

《越語》，范蠡曰：節事者與地。與地，法地。唯地能包萬物以為一，其事不失。為一，不偏也。不失，不失時也。

The Guoyu · Yueyu records that Fan Li said: Those who manage affairs should correspond with the earth. Hui Dong's marginal note: What is meant by "corresponding with the earth" is to take law from the earth. Fan Li then said: Only the earth can contain all things and unite them as one, so it never acts improperly. Hui Dong's marginal note: "To be one" means to be impartial, "not to miss" means not to miss the proper season.

坤以簡能。陰藏為簡。能包萬物以為一，所謂簡能也。

Hui Dong explains: The Great Treatise says "Kun can simplify and govern." When yin energy is stored away, it is called "simplify." The earth can contain all things and unite them as one, which is precisely what is meant by "simplify and govern."

《乾鑿度》曰：孔子曰，易者易也，變易也，不易也，管三成為道德苞鑰。易者以言其德也。《繫》曰：德行恆易。通情無門，藏神無內也。簡易無為，故天下之性莫不自得也。光明四通，簡易立節。簡易者，寂然無為之謂也。

The *Yi Wei · Qian Zao Du* says: Confucius explained that the term "Yi" contains three meanings: simplicity, change, and constancy; and these three aspects are unified under the key to morality. The classic text says: "Yi" is expressed in terms of its virtue. Hui Dong's marginal note: The *Xì Cí* discusses "de xing heng yi" (virtue remains simple). The *Qian Zao Du* says: feelings and intentions are unimpeded without barriers, and the divine is hidden without internal or external distinctions. Hui Dong's marginal note: simplicity without action, so the nature of all things in the world is properly established. The *Qian Zao Du* says: brightness pervades all directions, simple and establishing order. Hui Dong's marginal note: simplicity refers to being still and non-action.

天地爛明，日月星辰佈設，八卦錯序，律曆調列，五緯順軌，四時和栗孳結，四瀆通情，優遊信潔，根著浮流，氣更相實。此皆言易道無為，故天地萬物各得以自通也。虛無感通，清淨照哲，移物致耀，至誠專密，不煩不撓，淡泊不失，此其易也。

The "Qian Zao Du" continues to say: Heaven and Earth shine brightly, the sun, moon, and stars are arranged in order, the Eight Trigrams intermingle in sequence, the laws and calendars are harmonized and arranged, the five stars move along their orbits, the four seasons are harmonious and all things flourish and bear fruit, the four great rivers flow unimpeded, calmly and smoothly, sincere and pure, those rooted in the soil and those floating on the water each find their proper place, and the vital energies are mutually充实. Hui Dong's marginal note says: These words are all about the Way of the Book of Changes being non-action, so that heaven and earth and all things can flow smoothly. The "Qian Zao Du" concludes by saying: Empty and vast, yet able to respond and connect, clear and tranquil, yet able to observe thoroughly, to move and illuminate all things, sincere and focused, profound and secret, not troublesome, not disturbing, tranquil and self-restrained without losing its constant nature; this is its "Easy."

鄭玄《易贊》曰。即《易序》。易之為名也，一言而函三義，簡易一也，變易二也，不易三也。故《繫辭》云：乾坤其易之蘊耶。又曰：易之門戶耶。又曰：夫乾寉然示人易矣，夫坤隤然示人簡矣，易則易知，簡則易從。此言其簡易之法則也。

Zheng Xuan's "Commentary on the Book of Changes" says: Hui Dong's marginal note states that this "Commentary on the Book of Changes" is actually the "Order of the Book of Changes." Zheng Xuan explains that the term "Yi" contains three meanings in one word: simplicity, change, and constancy. Therefore, the "Great Treatise" says, "The trigrams Qian and Kun are approximately the essence contained within Yi," and also says, "The trigrams Qian and Kun are approximately the gateways of Yi." It also says, "Qian is firm and unchanging, thus revealing Yi to people; Kun is soft and yielding, thus revealing simplicity to people. Simplicity is easy to understand, and simplicity is easy to follow." These statements are precisely about the principle of simplicity.

《法言·五百》曰：或問天地簡易而聖人法之，何五經之支離。曰：支離蓋其所以為簡易也。由博而約。已簡已易，焉支焉離。約則簡易。

Yang Xiong says in the "Fayang · Wu Bai" chapter: Someone asked, since heaven and earth are simple and easy, and the sages take their law from heaven and earth, why are the Five Classics so complicated and elaborate? Yang Xiong answered: That complication and elaboration are precisely what serve to achieve simplicity. Hui Dong's marginal note: This is returning from broadness to simplicity. Yang Xiong continued: Once it is simple and easy, where then is complication and elaboration? Hui Dong's marginal note: To return to simplicity is to achieve simplicity.

《繫上》曰：乾以易知。鄭注云：易，佼易也。今本《乾鑿度》曰：俲易立節。俲即佼也。

The Zhou Changes, Great Treatise says: "The Trigram Qian relies on simplicity and governs knowledge." Zheng Xuan's commentary explains: "Yi" is "jiao yi," which means simplicity. Hui Dong's marginal note says: the present edition of the Yi Wei, Gan Zao Du says "jiao yi li jie," where "jiao" is the same as "jiao" in the text.

《文言》曰：乾道變化，各正性命，保合太和，乃利貞。

Hui Dong titles it "Wenyan," but what he cites is actually from the Commentary on the Judgment of the Qian Hexagram: The way of Qian operates, transforming and changing, causing all things to properly establish their nature and destiny; by preserving the great harmony and bringing them together, there is benefit and firmness.

《說卦》曰：窮理盡性以至於命。虞注云：乾為性。

The Sayings on the Trigrams states: To thoroughly investigate the principles of things and fully manifest the inherent nature, proceeding all the way to the mandate of heaven. Yu Fan explains: The trigram Qian is taken as the image of 'nature'.

《詩·丞民》曰：天生烝民，有物有則，民之秉彝，好是懿德。鄭箋曰：天之生眾民，其性情有物象，謂五行，仁義禮智信也；其情有所法，謂喜怒哀樂好惡也。然而民所執持有常道，莫不好有美德之人。

The Book of Poetry, Great Odes, Zhenmin says: "Heaven gives birth and nurtures the people; where there are things, there are rules; the people's constant nature is to like this good virtue." Zheng Xuan's commentary says: Heaven gives birth and nurtures the people; their nature corresponds to certain things. Hui Dong's marginal note says: This refers to the Five Phases, that is, benevolence, righteousness, propriety, wisdom, and faithfulness. Zheng's commentary further says: Their emotions each have something to follow. Hui Dong's marginal note says: This refers to joy, anger, sorrow, joy, love, and hate. Zheng's commentary continues: However, the people's adherence has its constant way, and no one does not like those who possess virtue.

正義曰：因經物則異文，故箋分性情為二，性為五性，情為六情以充之。五性本於五行，六情本於六氣。《洪範》五行，水火金木土。《禮運》曰：人者，天地之心，五行之端。是人性法五行也。昭元年《左傳》曰：六氣，陰陽風雨晦明也。昭二十五年《左傳》：民有好惡喜怒哀樂，生於六氣。是六情法六氣也。

Kong Yingda's "Justice" says: because the text uses different characters for "wu" (things) and "zhe" (rules), Zheng's commentary divides nature and emotion into two categories. It uses the five natures to explain "xing" (nature) and the six emotions to explain "qing" (emotion). The five natures originate from the five phases, and the six emotions originate from the six qi. The "Hongfan" section of the "Shangshu" discusses the five phases, which are water, fire, metal, wood, and earth. The "Liyun" section of the "Liji" says: human beings are the heart of heaven and earth, and the beginning of the five phases. This shows that human nature follows the five phases. The "Zhaogong" first year of the "Zuo Zhuan" says: the six qi are yin, yang, wind, rain, darkness, and brightness. The "Zhaogong" twenty-fifth year of the "Zuo Zhuan" says: people have good, evil, joy, anger, sorrow, and happiness, all of which arise from the six qi. This shows that the six emotions follow the six qi.

五行謂仁義禮智信者，鄭於《禮記》之說以為木行則仁，金行則義，火行則禮，水行則智，土行則信是也。六情有所法者，服虔《左傳》之注以為，好生於陽，惡生於陰，喜生於風，怒生於雨，哀生於晦，樂生於明是也。

The "Justice" continues to say: to regard the Five Phases as corresponding to benevolence, righteousness, propriety, wisdom, and faithfulness is based on Zheng Xuan's explanation in his commentary on the "Book of Rites," which holds that the Phase of Wood corresponds to benevolence, the Phase of Metal to righteousness, the Phase of Fire to propriety, the Phase of Water to wisdom, and the Phase of Earth to faithfulness. To say that the six emotions each have their model is based on Fu Qian's commentary on the "Zuo Zhuan," which holds that good arises from yang, evil from yin, joy from wind, anger from rain, sorrow from darkness, and joy from brightness.

棟案：翼奉之說，以六情通於十二律。北方之情好也，好行貪狼，申子主之；東方之情怒也，怒行陰賊，亥卯主之，二陰並行，是以王者忌子卯也；南方之情惡也，惡行廉貞，寅午主之；西方之情喜也，喜行寬大，巳酉主之，二陽並行，是以王者吉午酉也；上方之情樂也，樂行奸邪，辰未主之；下方之情哀也，哀行公正，戌丑主之。辰未屬陰，戌丑屬陽，萬物各以其類應。

Hui Dong said: Yi Feng's theory connects the six emotions with the twelve musical tones. The emotion of the north is "goodness," which belongs to Tan Wang, governed by Shen and Zi branches; the emotion of the east is "anger," which belongs to Yin Ze, governed by Hai and Mao branches, which are two yin forces, hence emperors avoid the day of Zi and Mao; the emotion of the south is "evil," which belongs to Lian Zhen, governed by Yin and Wu branches; the emotion of the west is "joy," which belongs to Kuan Da, governed by Si and You branches, which are two yang forces, hence emperors consider Wu and You days as auspicious; the emotion above is "pleasure," which belongs to Jian Xie, governed by Chen and Wei branches; the emotion below is "sorrow," which belongs to Gong Zheng, governed by Xu and Chou branches. Chen and Wei belong to yin, while Xu and Chou belong to yang, and all things respond to each other according to their categories.

又云：詩之為學，性情而已。五性不相害，六情更興廢。觀性以歷，觀情以律。張晏曰：性謂五行也，歷謂日也。晉灼曰：翼氏五性，肝性靜，靜行仁，甲己主之；心性躁，躁行禮，丙辛主之；脾性力，力行信，戊癸主之；肺性堅，堅行義，乙庚主之；腎性智，智行敬，丁壬主之也。

Yi Feng also said: The study of the Book of Poetry deals only with nature and emotion. The five natures do not interfere with each other, while the six emotions alternate in rising and declining. To examine nature, one should use the calendar; to examine emotion, one should use the pitch pipes. Zhang Yan explained: "Nature" refers to the Five Phases, and "calendar" refers to the Day Branch. Jin Zhuo explained that the five natures mentioned by Yi Feng are as follows: the nature of the liver is stillness, corresponding to benevolence, governed by Jia and Ji; the nature of the heart is restlessness, corresponding to propriety, governed by Bing and Xin; the nature of the spleen is strength, corresponding to trustworthiness, governed by Wu and Gui; the nature of the lung is firmness, corresponding to righteousness, governed by Yi and Geng; the nature of the kidney is wisdom, corresponding to respect, governed by Ding and Ren.

《大戴·本命》曰：分於道謂之命，形於一謂之性。《春秋元命包》曰：陰陽之性以一起，人副天道，故生一子。化於陰陽，象形而發謂之生。

The "Da Dai Li Ji · Ben Meng" says: What is obtained from the Dao is called "ming" (destiny), and what takes form on the "yi" (oneness) is called "xing" (nature). Hui Dong's marginal note says: The "Chun Qiu Wei · Yuan Meng Bao" explains that the nature of yin and yang originates from the "yi," and since humans correspond with the heavenly Dao, one birth results in one child. The "Ben Meng" continues: Through the transformation of yin and yang, taking form and generating life, this is called "sheng" (birth).

《太玄》曰：察性知命，原始見終。又曰：一生一死，性命瑩矣。瑩，明也。又曰：考終命存乎成。

Yang Xiong's "Tai Xuan" says: By examining one's innate nature, one can understand the mandate of heaven; by tracing back to the origin, one can foresee the end. It also says: Between life and death, both nature and destiny become clear. Hui Dong's marginal note: "Ying" means clarity. "Tai Xuan" also says: The key to attaining a natural death lies in the aspect of "cheng."

《呂覧·貴當》曰：治欲者不於欲。欲，貪慾也。於性。性者，萬物之本也，不可長，不可短，因其固然而然之，此天地之數也。

The "Gu Dai" section of the "Lüshi Chunqiu" says: Those who govern desires do not deal with desires directly. Hui Dong's marginal note states that the "desire" here refers to greed. The text continues: Instead, they deal with nature. Nature is the fundamental essence of all things, which cannot be added to or subtracted from; it can only be allowed to be as it is, which is the fixed order of heaven and earth.

《春秋元命包》曰：陰陽之性以一起，人副天道，故生一子。

The Spring and Autumn Wai (Outer) Annals: Yuan Ming Bao states: The nature of yin and yang originates from the "one"; humans and the heavenly way correspond to each other, so one mother gives birth to only one child.

堯舜性之也。乾元用九，一以貫之也。湯武反之也。不遠復，無祗悔元吉也。堯舜生知安行也，湯武學知利行也，及其知之，及其成功一也。孔子性之也，顏淵反之也。

Hui Dong said: Yao and Shun acted naturally according to their innate nature. Hui Dong's marginal note: This refers to the Qian trigram's use of all nines, "to carry through with one principle." Tang and Wu, on the other hand, were those who lost their way but then returned. Hui Dong's marginal note: This refers to the Fu hexagram's statement, "not going far and then turning back, no great regret, great good fortune." Yao and Shun knew by nature and acted calmly; Tang and Wu knew through learning and acted because of advantage. Yet when they finally understood and achieved success, the results were the same. Confucius belonged to the category of those acting by innate nature, while Yan Hui belonged to the category of those who lost their way but then returned.

《繫上》曰：六爻之動，三極之道也。陸績注云：此三才極至之道。

The Zhou Changes, Great Treatise says: The movement of the six lines represents the way of the three ultimate principles. Lu Ji's commentary explains: This refers to the ultimate way of the three elements, heaven, earth, and humanity.

案：極，中也。三極，謂天地人之中也。

Hui Dong explained: "Extreme" means the center; the so-called "three extremes" refer to the middle way of heaven, earth, and humanity.

《繫下》曰：易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也。

The Zhou Changes, Great Treatise Part Two says: The Book of Changes is vast and comprehensive, encompassing the way of Heaven, the way of humanity, and the way of Earth. It integrates the three elements of Heaven, Humanity, and Earth, pairing each with two lines, thus forming six lines. The six lines are not anything else but the way of the three elements.

《說卦》曰：昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦。虞注云：謂參天而兩地，乾坤各三爻而成六畫之數也。

The Shuo Gua Zhuan says: In ancient times, the sages composed the Zhou Yi in order to follow the principles of nature and destiny; therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and strength, and the principle of humanity as benevolence and righteousness. By combining the three elements (Heaven, Earth, and Humanity) and pairing each with two lines, the Yi requires six lines to form a single hexagram. Yu Fan explains: This is what is meant by "three for Heaven, two for Earth." The Qian and Kun each contribute three lines, forming the number of six lines.

《繫上》曰：大衍之數五十。述曰：大衍之數五十，三才五行之數也。三才者，日十辰十星二十八合五十。日合於天統，月合於地統，星主斗合於人統，故曰三才。五行者，天地之數五十有五，土生數五，成數五。本揚子《太玄》、《月令》五行舉成數。

The Great Treatise of the Zhou Changes says: The number of the Great Derivation is fifty. Hui Dong explains in his An Exposition of the Zhou Changes: The number of the Great Derivation being fifty refers to the numbers of the Three Principles and the Five Phases. The Three Principles refer to ten solar days, ten earthly branches, and twenty-eight constellations, which together make fifty. Hui Dong's marginal note says: The sun corresponds to the heavenly principle, the moon corresponds to the earthly principle, and the stars and the Big Dipper correspond to the human principle, hence called the Three Principles. The Five Phases refer to the total number of heaven and earth being fifty-five, subtracting the five original numbers of earth and the five completed numbers of earth, leaving exactly fifty. Hui Dong's marginal note says: This is based on Yangzi's Tai Xuan and the Yueling, which when discussing the Five Phases only mention the completed numbers.

中央土，其數五，與《太玄》合。五十有五減五，故五十，此五行之數也。《繫》曰：「參五以變。」漢人解參五皆謂三才五行。《中庸》曰：「唯天下至誠為能盡其性，能盡其性則能盡人之性，能盡人之性則能盡物之性，能盡物之性則可以贊天地之化育，可以贊天地之化育則可以與天地參矣。」

The Yellow River Chart assigns the Five Phases to specific directions, with the center belonging to earth. The number of earth is five, which corresponds to Yang Xiong's statement in the Tai Xuan that five is the central number. The total number of heavenly and earthly figures is fifty-five. Subtracting the five for central earth leaves fifty, which is exactly the number of great changes mentioned in the Great Treatise. This number is derived through the calculation of the Five Phases. The Great Treatise says, "Combine five to produce change." Han dynasty scholars explained that both "three" and "five" refer to the Three Powers and the Five Phases. The Doctrine of the Mean says: only the most sincere person in the world can fully realize his own nature; when one can fully realize his own nature, he can enable others to realize their nature; when he can enable others to realize their nature, he can enable all things to realize their nature; when he can enable all things to realize their nature, he can assist heaven and earth in nurturing all things; and when he can assist heaven and earth in nurturing all things, he can be ranked with heaven and earth as the third power. This is the original meaning of the character "参."

《越語》范蠡曰：「夫人事必將與天地相參，然後乃可以成功。」韋昭曰：「參，三也，天地人事三合乃可以成大功。」《左傳》昭十一年「三墳」，馬融云：「三墳，三氣，陰陽始生天地人之氣也。」《左傳正義》。《易乾鑿度》曰：「易始於一。」鄭注云：「易本無體，氣變而為一，故氣從下生。」「分於二」，清濁分於兩儀；「通於三」，陰陽氣交，人生其中，故為三才。

The Guoyu · Yueyu records Fan Li's words saying: Human affairs must be combined with heaven and earth to form three, then great achievements can be accomplished. Wei Zhao of the Three Kingdoms made a commentary saying: "San" means three; heaven, earth, and human affairs must be combined to accomplish great achievements. The Zuo Zhuan · Zhao Gong Eleventh Year mentions the ancient classic "San Feng," and Ma Rong of the Eastern Han dynasty explained that "San Feng" refers to three kinds of qi, namely the qi of heaven, earth, and humanity when yin and yang first emerged. This is cited in the Left Transmission Commentary. The esoteric text Yi Gan Zao Du says: "The Yi begins with one." Zheng Xuan's commentary explains that the Yi originally has no fixed form; the original qi changes to become "one," so the qi arises from below to above. The Gan Zao Du continues saying "divided into two," referring to the separation of clear qi and turbid qi into the two principles; it says "communicated with three," referring to the mutual interaction of the two qi, and human beings arising in between, thus called "San Cai."

劉歆《三統曆》曰：三統者，天施地化，人事之紀也。十一月乾之初九，陽氣伏於地下，始著為一，萬物萌動，鍾於太陰，故黃鍾為天統，律長九寸。九者，所以究極中和，為萬物元也。《易》曰：「立天之道曰陰與陽。」

Liu Xin's "San Tong Li" says: The term "San Tong" refers to the three principles of heavenly giving, earthly nurturing, and human affairs in order. The eleventh month corresponds to the first line of the Qian hexagram, where the yang energy is hidden underground and begins to appear as "one," thus initiating the movement of all things. The sound and breath of the world converge into Taiyin, so the tuning pipe Huangzhong of this month belongs to the "Tian Tong" or "Heavenly Principle." The length of the tuning pipe is nine inches. The number "nine" is chosen because it reaches the extreme of harmony and centrality, being the origin of all things. The "Shuo Gua" says, "Establishing the principle of heaven is called yin and yang," which refers precisely to this principle.

六月坤之初六，陰氣受任於太陽，繼養化柔，萬物生長，楙之於六合之內，令剛柔有體也。「立地之道曰柔與剛」，「乾知大始，坤作成物」。正月乾之九二，萬物棣通，族出於寅，人奉而成之，仁以養之，義以行之，令事物各得其理。寅，木也，為仁；其聲商也，為義。故太簇為人統，律長八寸，象八卦，宓戲氏之所以順天地、通神明、類萬物之情也。「立人之道曰仁與義」。

June is paired with the Qian trigram's Six at the Beginning, where the yin energy receives its mandate from the sun, continuing to nurture and generate the gentle and yielding, thus enabling all things to grow and flourish throughout the four directions of heaven and earth, giving form to both the strong and the gentle. This is what the "Discourse on the Trigrams" says: "The way of establishing the earth is called yielding and strength." It is also what the "Great Treatise" says: "The Heaven knows the beginning, and the Earth completes the things." January is paired with the Qian trigram's Nine in the Second, where all things become open and spread out, and the clan begins to sprout at the寅 position, with humans taking up the task of completing the work of heaven and earth. Using benevolence to nurture it, and righteousness to promote it, so that all things receive their proper order. The寅 position belongs to wood in the Five Phases, and wood represents benevolence; the sound of the寅 position belongs to Shang, which represents righteousness. Therefore, the law pipe Ta Cu of January belongs to the "human system," and the length of the law pipe is eight inches, symbolizing the Eight Trigrams. This is exactly how Fuxi used it to follow heaven and earth, connect the divine, and distinguish the nature of all things. This is what the "Discourse on the Trigrams" says: "The way of establishing the human is called benevolence and righteousness."

《春秋元命包》曰：「天人同度，正法相受，垂文象，人行其事謂之教。」教之為言效也，道之始也。「在天成象，在地成形」，「後以裁天地之道，輔相天地之宜以左右民」，此三律之謂矣，是為三統。其於三正也，黃鍾子為天正，林鍾未之沖丑為地正，太簇寅為人正。三正正始，是以地正適其始紐於陽，東北丑位。《易》曰：「東北喪朋，乃終有慶。」答應之道也。《論語疏》曰：「統者，本也。」謂天地人之本。

The Wei Shu "Chun Qiu Yuan Meng Bao" says: The heavenly way and human affairs follow the same principles. The correct way is passed down from above to below. Heaven displays its signs through the stars, and people follow them into action, which is called "teaching." The meaning of the character "teaching" is to imitate and follow, which is the beginning of human conduct. The "Great Treatise" says, "In heaven, things take form; in earth, things take shape." The great image of the "Tai" hexagram says that the sovereign should "complete the way of heaven and earth, assist the suitability of heaven and earth, and guide the people." This refers precisely to the principles symbolized by the three tuning pipes, the Huangzhong, Linzhong, and Taicu, which is called the "three unifications." When it comes to the "three beginnings," Huangzhong corresponds to Zi, which is the heavenly beginning; Linzhong corresponds to Wei, and since Wei's opposite is Chou, Chou is the earthly beginning; Taicu corresponds to Yin, which is the human beginning. All three beginnings start from the idea of correctness, so the earthly beginning is exactly tied to the place where the yang energy first begins, which is the Northeast position of Chou. The "Kun" hexagram statement says, "In the Northeast, companions are lost, yet there is ultimately celebration." This precisely reflects the mutual response between heaven and humanity. The "Commentary on the Analects" says, "Unification means the root." It refers to the fundamental principles of heaven, earth, and humanity.

又曰：「太極元氣，函三為一。」極，中也；元，始也。孟康曰：「元氣始起於子未分之時，天地人混合為一，故子數獨一也。」又曰：「三統合於一元。」王砅《元珠密語》曰：「天地人俱生於太初。」

The "Hanshu · Lüli Zhì" also says: "The Taiji original qi contains three as one." "Ji" means center, and "Yuan" means beginning. The Taiji original qi encompasses the three realms of heaven, earth, and humanity, uniting them as one. Meng Kang of the Three Kingdoms made a commentary saying that the original qi first emerged at the Zi position, when heaven, earth, and humanity had not yet differentiated and were mixed into one, so the number of Zi is simply "one." The "Lüli Zhì" also says: "The three unifications are combined into one Yuan." The Tang dynasty scholar Wang Ji's "Yuanzhu Mimi Yu" also says that heaven, earth, and humanity all originated from Taichu.

董子《繁露》曰：「古之造文者，三畫而連其中謂之王。三畫者，天地與人也；而連其中者，通其道也。取天地與人之中以為貫而參通之，非王者孰能當是。」《說文》曰：三者，天地人也；而參通之者，王也。孔子曰：「一貫三為王。」《字林》曰：「王者，天地人一貫三為王，天下所法也。」《法言·君子》曰：「通天地人曰儒，通天地而不通人曰伎。」

Dong Zhongshu in "Chunqiu Fanlu" says: The ancients created the character "wang" by drawing three horizontal strokes and then a vertical stroke through the middle. This is called "wang." The three horizontal strokes represent heaven, earth, and humanity; the vertical stroke that connects them signifies the unification of the ways of the three. Only a sovereign could take the center of heaven, earth, and humanity, integrate them, and unify them. Xu Shen in "Shuowen Jiezi" says: "San" represents heaven, earth, and humanity; those who can integrate the three are called "wang." He also cites Confucius' words: "One principle unifies the three as 'wang.'" In the Jin Dynasty, Lu Chen's "Zilin" says: "Wang" refers to the character formed by connecting heaven, earth, and humanity with a single vertical stroke, and it is the model for the world. Yang Xiong in "Fayang · Junzi" says: Those who can unify heaven, earth, and humanity are called "ru." Those who can only unify heaven and earth but not human affairs are merely skilled in a craft.

又曰：「唯人道可以參天。」《周書·小開武》曰：「周公曰：三極，一維天九星，二維地九州島，三維人四虞。」揚子《太玄》曰：「夫玄也者，天道也，地道也，人道也，兼三道而天名之。」注云：「天地人三者俱謂之玄。玄，天也，故以天名也。」又曰：「君臣父子夫妻之道。」注云：「此三者，人倫之大綱，俱行於天也。」

The "Fayang" also says: Only the human way can be placed on the same level as heaven as the three. The "Yizhou Shu · Xiaokaiwu" records that the Duke of Zhou said, the three extremes are: the first dimension is heaven, corresponding to the nine stars in the sky; the second dimension is earth, corresponding to the nine states under heaven; the third dimension is human, corresponding to the officials in charge of mountains and marshes called the "four Yu." (The original text has an extra character "dao" [island] after "jiu zhou," which was added later during transcription.) Yang Xiong's "Tai Xuan" says: The so-called "xuan" refers to the heavenly way, the earthly way, and the human way, encompassing these three ways and naming it with "heaven." The commentary says: Heaven, earth, and human can all be called "xuan"; xuan is heaven, so it is called heaven. "Tai Xuan" also says: Xuan is also the way of sovereign and subject, father and son, and husband and wife. The commentary says: These three are the main principles of human relations, all prevailing within the heavenly way.

孟子論性而及才。才者，天之所降，故曰「降才」，即《說卦》之三才也：在天曰陰陽，在地曰柔剛，在人曰仁義。故孟子論為不善云「非才之罪」，因舉仁義禮智而云：「或相倍蓰而無算者，不能盡其才者也。」繼而言天之降才，繼又言存乎人者有仁義，而云牿亡之後未嘗有才，知才為天之所降明矣。

Mencius discusses human nature and also mentions "cai," which refers to the innate qualities bestowed by heaven. Therefore, in the "Gaozi" chapter of the "Mencius," there is the statement "heaven bestows talent." This "cai" corresponds to the three principles mentioned in the "Shuogua" text: in heaven they are yin and yang, on earth they are flexibility and strength, and in humans they are benevolence and righteousness. Therefore, Mencius analyzes why people commit evil deeds, saying "this is not the fault of the talent." He then cites the four beginnings of benevolence, righteousness, propriety, and wisdom, and continues to say that the difference between people can be onefold, fivefold, or even immeasurable, which is due to not fully developing the innate talents bestowed by heaven. He first discusses the bestowal of talent by heaven, then the presence of benevolence and righteousness within human beings, and then says that when the innate moral sense is restrained and lost, it is as if there was never any talent at all. From this, it is clear that "cai" is bestowed by heaven. This meaning is very clear.

孟子曰：「乃若其情則可以為善矣。」又云：「若夫為不善，非才之罪也。」繼又云：「人見其禽獸也，而以為未嘗有才焉者，是豈人之情也哉。」孟子言性而及情，情猶性也，故《文言》曰：「利貞者，性情也。」俗本云「利貞者，性情也」，王弼注，遂有性情之語，是性善而情惡，非孟子之義也。《彖傳》曰屢言天地之情，情猶性也。《中庸》曰：「喜怒哀樂之未發謂之中，發而皆中節謂之和。」情和而性中，故「利貞者，性情也」。利貞故中和，六爻不皆中，故云貞。

Mencius said, "From the nature of human beings, it is possible to do good." He also said, "If someone does bad things, it is not the fault of his nature." Then he added, "If others see him as like an animal, they think he has no good nature. Is this really the nature of human beings?" Mencius talks about nature and connects it with emotion, for emotion and nature are essentially the same. Therefore, the "Wenyan" section of the "Qian" hexagram says, "Beneficial and upright are the nature and emotion." The common version also reads "Beneficial and upright are the nature and emotion," but Wang Bi's commentary led to a distinction between nature and emotion, resulting in the view that nature is good and emotion is evil—this is not Mencius's original meaning. The "Tuanzhuan" repeatedly mentions "the feelings of heaven and earth," and that "feeling" is also the same as "nature." The "Zhongyong" says, "When joy, anger, sorrow, and joy have not yet been expressed, it is called the middle; when they are expressed and conform to propriety, it is called harmony." Emotion conforms to "harmony," while nature maintains its "middle," hence "Beneficial and upright are the nature and emotion." Only when one can be beneficial and upright can one speak of the middle and harmony; however, not all six lines are in the middle position, so only the term "upright" is mentioned.

《易》《中庸》皆言積，荀子亦言積。《學記》「比年入學」一段，乃學之積也。《記》「蛾子時術之」，鄭氏以為「其功乃復成大垤」，此積之效也。《易》乾初九上經「潛龍勿用」，干寶注曰：「初九甲子，天正之位，而乾元所始也。」《文言》曰：「元者善之長也。」坤初六「履霜堅冰至」，《象》曰：「履霜堅冰，陰始凝也。馴致其道，至堅冰也。」

The Zhou Yi and the Zhongyong both discuss the concept of 'accumulation,' and Xunzi also talks about 'accumulation.' In the 'Xue Ji' section of the Li Ji, the phrase 'learning begins every year' refers to the accumulation of knowledge. The 'Xue Ji' cites an ancient text saying 'a small ant constantly imitates the big ant carrying soil, and over time it can build a mound like a big ant's nest'—this is the effect of accumulation. The first line of the Qian hexagram in the upper part, 'The Hidden Dragon Does Not Act,' is annotated by Jin Bao of the Jin dynasty as follows: the first line pairs with the Jiazi stem and branch, which is the position of the heavenly mandate and the beginning of the Qian yuan. The 'Wenyan' of the Qian hexagram says, 'Yuan is the beginning of all good things.' The first line of the Kun hexagram, 'Treading on Frost, Ice Will Come,' is explained in the 'Xiaoxiang Zhuan' as: stepping on frost indicates that ice is coming, which is the beginning of the gathering of yin energy; following this path step by step, one will eventually reach the state of ice.

《文言》曰：「積善之家必有餘慶。」虞注云：謂初乾為積善，以坤牝陽滅出復震為餘慶，謂「東北喪朋，乃終有慶」也。「積不善之家必有餘殃」，坤積不善以臣弒君，以乾通坤，極姤生巽為餘殃。

The *Wenyan* of the *Kun* hexagram says: "A family that accumulates goodness will surely have remaining blessings." Yu Fan explains that "accumulating goodness" refers to the first line originally belonging to the *Qian* hexagram, which is yang, and yang is considered good. When yang is concealed and suppressed by the *Kun* hexagram's yin, it is hidden until the *Fu* hexagram's first line, *Zhen* yang, reappears, which is called "remaining blessings," corresponding to the *Kun* hexagram's statement "Loss of companions in the northeast, yet ultimately there is celebration." The next sentence, "A family that accumulates misdeeds will surely have remaining calamities," refers to the accumulation of *Kun* yin leading to the assassination of the sovereign by ministers. From the mutual relationship between *Qian* and *Kun*, when yang reaches its peak, it transforms into yin. The *Gou* hexagram's first line gives rise to the *Xun* structure, and yin begins from there, which is called "remaining calamities."

「臣弒其君，子弒其父」，坤消至二，艮子弒父；至三成否，坤臣弒君。「非一朝一夕之故，其所由來者漸矣」，剛爻為朝，柔爻為夕。「由辨之不早辨也」，鄭云：「辨，別也。」《述》云：復小而辨於物，則辨之早矣。《易》曰「履霜堅冰至」，蓋言順也。《穀梁》僖十七年傳曰：「君子惡惡疾其始。」

The Wenyan continues, saying, "A minister kills his sovereign, a son kills his father." From the perspective of hexagram transformation, when the yin of the坤 hexagram erodes the yang of the乾 hexagram up to the second line, it forms the Gen hexagram, which represents a young male, symbolizing a son killing his father; when it erodes up to the third line, it forms the Po hexagram, with the lower trigram being坤, representing a minister, symbolizing a minister killing his sovereign. The phrase "It is not due to a single day or night; it has come gradually" refers to the yang line symbolizing morning and the yin line symbolizing night. The combination of one yang and one yin corresponds to "a single day and night." "Because it was not distinguished early enough," Zheng Xuan explains, "辨" means to distinguish. Hui Dong in his "An Exposition of the Zhou Changes" says that the Fu hexagram, with one yang line though small, is already able to distinguish the beginning of goodness in all things, which is distinguishing early. Therefore, the Wenyan cites "The Book of Changes says: Treading on frost, one knows ice is coming," meaning that the yin force gradually accumulates step by step. The "Guliang Commentary" on the 17th year of Duke Xi says that a gentleman hates evil from the moment it first appears.

《繫上》曰：「鳴鶴在陰，其子和之。」子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎；居其室，出其言不善，則千里之外違之，況其邇者乎。言出乎身，加乎民；行發乎邇，見乎遠。言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎。

The "Great Treatise" from the Upper Part of the "Xici" cites the line statement of the second line of Zhongfu: "A crane calls in the shade, its young respond in harmony." Confucius explains that a gentleman resides in peace within his own home, and when he speaks, his words are good, so people a thousand miles away will respond, let alone those nearby. If he resides in peace within his own home, but speaks ill, people a thousand miles away will turn away, let alone those nearby. Words spoken from oneself affect the people; actions initiated from near have their effects far away. Speech and action are the door hinges and the crossbow mechanism of a gentleman. When the door hinge or crossbow mechanism is set in motion, honor and disgrace are determined by it. Speech and action are the means by which a gentleman moves heaven and earth, how can they not be taken seriously?

甲子卦氣起中孚，互艮為居，巽陽隱室，故「居其室」。震為出、為言，善謂復初，震巽同聲相應，故「千里之外應之」。邇謂坤，不善謂姤復，「差以豪釐，繆以千里」，故「千里之外違之」。坤為身、為民、為邇，震為行，乾為遠。樞主闔闢，機主發動，乾陽為榮，坤陰為辱，故「樞機之發，榮辱之主」。中孚二變成益，巽風動天，震雷動地，故云「言行，君子之所以動天地也」。艮為慎，故「可不慎乎」。

According to the Han dynasty interpretation of hexagram qi, the hexagram qi for the year Jiazi begins with Zhongfu. The second, third, and fourth lines of Zhongfu form the trigram Gen, which represents a gate or threshold and signifies stopping, thus conveying the meaning of 'residence'; Xun represents concealment, with the yang line hidden within the house, so the line statement says 'residing in his room'. Zhen represents movement and speech, 'good' refers to the initial yang line of Fu, and Zhen and Xun share the same sound and influence each other, hence saying 'responding from a thousand miles away'. 'Near' refers to Kun, and 'not good' refers to the boundary between the initial yin line of Gou and the initial yang line of Fu; a slight difference leads to a great error, hence saying 'contrary from a thousand miles away'. Kun represents body, people, and nearness, while Zhen represents action and Qian represents distance. The door hinge controls opening and closing, and the crossbow mechanism controls shooting; Qian yang symbolizes honor and glory, while Kun yin symbolizes disgrace and shame, hence saying 'the opening and closing of the door hinge are the master of honor and disgrace'. The second line of Zhongfu changing produces Yi. Yi has Xun above and Zhen below; Xun wind moves in the sky, Zhen thunder shakes on the earth, hence saying 'speech and action, the means by which a gentleman moves heaven and earth'. Gen has the meaning of stopping, which is extended to caution, hence saying 'can this not be taken seriously?'

《繫下》曰：「善不積不足以成名。」虞注云：「乾為積善，陽稱名。」「惡不積不足以滅身」，坤為積惡、為身，以乾滅坤，故「滅身」者也。「小人以小善為無益而弗為也」，小善謂復初；「以小惡為無傷而弗去也」，小惡謂姤初。

The Great Treatise says: "Accumulating goodness is insufficient for attaining a good name." Yu Fan explains that Qian represents the accumulation of goodness, and the yang line can be called "name." The next sentence, "Accumulating evil is insufficient for self-destruction," refers to Kun representing the accumulation of evil and also representing the body. Using Qian yang to eliminate Kun yin is called "self-destruction." "A petty person considers small goodness as of no benefit and does not act upon it," here the small goodness refers to the single yang line in the initial position of the Fu hexagram. "A petty person considers small evil as causing no harm and does not remove it," here the small evil refers to the single yin line in the initial position of the Gou hexagram.

「故惡積而不可弇」，謂陰息姤至遯，子弒其父，故「惡積而不可弇」；「罪大而不可解」，陰息遯成否，以臣弒君，故「罪大而不可解」。《易》曰：「何校滅耳，凶。」《呂覧·別類》曰：「義小為之則小有福，大為之則大有福。於禍則不然，小有之不若其亡也。」高注云：「禍雖微小，積小成大，故不若亡。」

The Great Treatise below says, "Therefore, evil accumulates to the point where it cannot be concealed." Yu Fan explains: the yin energy grows from the Guo hexagram to the Duan hexagram. The lower trigram of Duan is Gen, which represents the young male, symbolizing a son killing his father. Thus, when evil accumulates to the point where it cannot be concealed. The next sentence, "great guilt cannot be redeemed," refers to the yin energy growing from Duan to the Pǐ hexagram. The lower trigram of Pǐ is Kun, which represents the subject, symbolizing a subject killing the sovereign. Thus, when guilt is great, it cannot be redeemed. Therefore, the Line Statement of the Shìkē hexagram's Upper Nine says, "A heavy collar covering the ears, ominous." A heavy collar pressing on the ears is an ominous omen. The "Bièlèi" section of the "Lüshi Chunqiu" says: actions in accordance with righteousness, small ones bring small blessings, great ones bring great blessings; but for calamity, it is not like this. Even a little bit of calamity is worse than having none at all. Gao You's commentary says: calamity, though slight, can accumulate to become great, so it is better to let it never exist at all.

揚子《太玄》曰：「君子在玄則正，在福則沖，在禍則反；小人在玄則邪，在福則驕，在禍則窮。」案：「在玄則正」，慎獨也，在《易》為乾初九；「在玄則邪」，閒居為不善也，在《易》為坤初六。賈子《新書·修政語》曰：「顓頊曰：功莫美於去惡而為善，罪莫大於去善而為惡。故非吾善善而已也，善緣善也；非吾惡惡而已也，惡緣惡也。吾日慎一日，其此已也。」

Yang Xiong's "Tai Xuan" says: A gentleman, when in the state of profound obscurity where things are not yet manifest, can maintain uprightness; when in prosperity, can remain humble and not be full of self-satisfaction; when in adversity, can turn inward and seek self-improvement. A petty person, when in the state of profound obscurity where things are not yet manifest, already becomes perverse; when in prosperity, becomes arrogant and unrestrained; when in adversity, becomes trapped and destitute. Hui Dong comments: "When in the profound, one remains upright" corresponds to the idea in the "Zhongyong" of being cautious in solitude, and in the "Zhou Yi" it is equivalent to the first line of the Qian hexagram, "The Hidden Dragon." "When in the profound, one becomes perverse" corresponds to the idea in the "Daxue" that petty persons commit evil deeds when alone, and in the "Zhou Yi" it is equivalent to the first line of the Kun hexagram, "Treading on Frost." Jia Yi's "Xinshu · Xiuzhengyu" says: Zhuan Xu once said that no achievement is more beautiful than eliminating evil and practicing goodness, and no sin is greater than abandoning goodness and committing evil. Therefore, I do not merely commend goodness itself, because goodness brings about more goodness; nor do I merely hate evil itself, because evil brings about more evil. I become more and more cautious day by day, and this is the reason.

《大戴禮·保傅》曰：「《易》曰：正其本，萬物理。」本謂初。《范升傳》：「正其本，萬物理。」劉向《說苑》：「建其本而萬物理。」「失之毫釐」，初尙微，故云毫釐。《詩》云：「德輶如毛。」「差之千里，積善餘慶，積惡餘殃」，故「差之千里」。「故君子慎始也」，辨之早。棟案：此語本諸日法。後漢太史令虞恭曰：「日法所該，通遠無已，損益毫釐，差以千里」是也。

The "Great Dai Li Ji · Bao Fu" says: The "Yi" states, "Correct its root, and all things will be orderly." Here, the "root" refers to the first line. The "Hou Han Shu · Fan Sheng Zhuan" also cites it as "Correct its root, and all things will be orderly," while Liu Xiang's "Shuo Yuan" says "Establish its root, and all things will be orderly." The saying "a slight error at the beginning leads to a great difference later" is because the first line is still extremely minute, so it is described as a hair's breadth. The "Shi Jing · Da Ya · Zheng Min" says, "De is as light as a feather," meaning virtue is so light it is like a single feather. Then it continues, "A slight error leads to a thousand miles' difference, the accumulation of good deeds brings abundant blessings, and the accumulation of evil deeds brings calamity." Because there is a distinction between the accumulation of good and evil, it is said that a slight error leads to a great difference. "Therefore, the gentleman is careful at the beginning," meaning he distinguishes things early. Hui Dong notes: These words are based on the "Ri Fa" in astronomy. Yu Gong, the Grand Astronomer of the Eastern Han Dynasty, said: The calculations covered by the "Ri Fa" extend to the distant past without end. An increase or decrease of a hair's breadth leads to a difference of a thousand miles when extended far—this is exactly the meaning.

《禮記·經解》曰：禮之教化也微，其止邪也於未形，使人日徙善遠罪而不自知也。《易》曰：「君子慎始，差以毫釐，繆以千里」，此之謂也。鄭注云：「始謂其微時也。」《正義》曰：「此《易·繫辭》文也。」愚謂此《繫辭》逸文。

The *Book of Rites: Classic Interpretations* says: The education of ritual is subtle and gradual, preventing evil before it takes shape, leading people day by day toward goodness and away from wrongdoing without their awareness. The *I Ching* says, "A gentleman is cautious at the beginning; a slight difference of a hair's breadth may lead to a thousand miles of error," which explains precisely this idea. Zheng Xuan commented that the term "beginning" refers to when something is still extremely subtle. Kong Yingda's *Commentary* states that this is a passage from the *Zhou Changes: Great Treatise*. Hui Dong claimed that the current version of the *Great Treatise* does not include these words, and they should be the lost text of the *Great Treatise*.

《史記》太史公曰：「敘曰：《春秋》弒君三十六，亡國五十二，察其所以，皆失其本矣。」謂不早辨。故《易》曰：「差以毫釐，繆以千里。」故曰：「臣弒君，子弒父，非一朝一夕之故，其漸久矣。」《周易述疏》云：古文《周易》太史公猶見其全，而大小戴《禮察》《保傅》《經解》及《易緯·卦驗》亦引之，或遂以為緯書之文，非也。

The Records of the Grand Historian: Self-Introduction of Sima Qian says: The Spring and Autumn Annals records thirty-six instances of assassinating a sovereign and fifty-two states that perished. Investigating their causes, they all lost their fundamental principles. What is meant by losing the fundamental principles is not having discerned things in time. Therefore the Book of Changes says: "A slight difference of a hair's breadth may lead to a great error of a thousand li." Therefore it also says that the acts of ministers killing their sovereigns and sons killing their fathers are not caused in a single day or night, but have gradually accumulated over a long period. Hui Dong's commentary in his book An Exposition of the Zhou Changes says: The ancient text of the Zhou Changes, which was still complete when Sima Qian lived, and the chapters "Li Cha" and "Bao Fu" in the Da Dai Li Ji, as well as the chapter "Jing Jie" in the Xiao Dai Li Ji, and the "Guayan" section of the Yi Wei, all quote these sentences. Some people therefore conclude that these are words from the Wei books, which is incorrect.

《韓非子·外儲說》曰：「患之可除，在子夏之說《春秋》。子夏曰：《春秋》之記，臣弒君、子弒父者以十數矣，皆非一日之積也，有漸而至矣。凡奸者行久而成積，積成而力多，力多而能殺，故明主蚤絶之。」又曰：「子夏曰：善持勢者蚤絶奸之萌。」《管子·權修》曰：「欲民之正則微邪，不可不禁也。微邪者，大邪之所生也。微邪不禁而求大邪之無傷國，不可得矣。」

The "Outer Storage" section of the "Han Feizi" says: The reason for eliminating calamities lies in the explanation of the "Spring and Autumn Annals" by Zi Xia. Zi Xia said: The "Spring and Autumn Annals" records many instances of ministers killing their sovereigns and sons killing their fathers, numbering dozens, but none of them accumulated in a single day. Rather, they gradually developed to that point. Any wicked person, if his actions continue over time, will eventually gain influence. Once he has gained influence, his power becomes strong, and with strong power he can commit murder. Therefore, an enlightened ruler should eliminate such evils at an early stage. The "Outer Storage" also records: Zi Xia said that those who are skilled in wielding power always eliminate wickedness when it is just beginning. The "Power and Cultivation" chapter of the "Guanzi" says: If you want the people to be upright, you must not allow minor evils to go unchecked. Minor evils are the source of great wickedness. If minor evils are not prohibited, yet you expect great evils not to harm the state, that is impossible.

《尚書大傳》曰：「《書》曰：三歲考績，三考黜陟幽明。」其訓曰：「一至三以至九年，天數窮矣，羊德終矣。積不善至於幽，六極以類降，故黜之；積善至於明，五福以類升，故陟之。皆所自取，聖無容心也。」揚子《太玄》曰：陽推五福以類升，陰幽六極以類降，升降相關，大貞乃通。蓋畫卦與衍疇，其類一也。

The Shangshu Dazhuan says: The Shangshu·Shun Dian states, "After three years of assessment, the performance is reviewed, and after three assessments, the incompetent are demoted and the virtuous are promoted." Its explanation is: Counting from one to three, then to nine, the heavenly numbers are exhausted, and the cycle of virtue is completed (the character "yang" is likely a mistake for "yang"). Those who accumulate evil deeds and fall into darkness will have six extreme misfortunes befall them according to their category, so they are demoted; those who accumulate good deeds and reach clarity will have five blessings gather to them according to their category, so they are promoted. All of this is due to their own actions, and the sages have no private intentions. Yang Xiong's Tai Xuan says: Yang energy pushes the five blessings upward according to their category, while Yin energy brings the six extremes downward according to their category. Ascending and descending are connected, and only by holding to the great right path can one be unimpeded. This shows that Fuxi's hexagrams and the Hongfan's derivation of the nine categories share the same principle of classification.

《淮南·繆稱》曰：「《易》曰：剝之不可遂盡也，故受之以復。積薄為厚，積卑為高，故君子日孳孳以成輝，小人日快快以至辱。其消息也，離朱弗能見也。」消息微，故離朱弗能見。《徐乾中論·修本》曰：「先民有言：明出乎幽，著生於微。故宋井之霜以基升正之寒，黃蘆之萌以兆大中之暑，事亦如之。故君子修德，始乎笄丱，終乎鮐背；創乎夷原，成乎喬嶽。《易》曰：升，元亨，用見大人勿恤，南征吉。」積小致大之謂也。

The Huainanzi: Miu Chen says: The Book of Changes explains that the hexagram of "Breaking Up" does not continue to the extreme, but is followed by the hexagram of "Recovery." Thinness accumulates into thickness, and lowliness accumulates into height. Therefore, the gentleman, by working diligently day by day without ceasing, eventually attains brilliance; the petty person, by being careless and indulgent day by day, eventually brings about disgrace. This process of alternation is extremely subtle, even the keen sight of Li Zhu, the one with the best vision, cannot perceive it. Hui Dong says: The mechanism of yin and yang is too subtle, so even Li Zhu cannot see it. Xu Gan's Zhong Lun: Xiu Ben says: Ancients have said, "Light comes from darkness, and prominence arises from the subtle." Therefore, a thin layer of frost forming in a well in the State of Song already lays the foundation for the severe cold of the coming winter; a slight sprout of yellow reed already foreshadows the scorching heat of the summer solstice. Human affairs are the same. Therefore, the gentleman cultivates virtue from the time he is a youth with his hair tied up, until he reaches old age with the patterns of the fish on his back. The beginning is only a flat land, but in the end it becomes a high mountain. The hexagram statement of "Ascending" says: "Ascending, greatly smooth and unimpeded, suitable for presenting oneself before a great person, no worry, proceeding southward is auspicious." This explains precisely the principle of accumulating small things to achieve great results.

《韓非子·喻老》曰：「扁鵲見蔡桓公，立有間，扁鵲曰：君有疾在腠理，不治將恐深。故良醫之治病也，攻之於腠理，此皆爭之於小者也。夫事之禍福亦有腠理之地，故曰聖人早從事焉。」

The book Han Feizi: Yu Lao says: Bian Qie visited Cai Huan Gong. After standing for a while, Bian Qie said: You have a disease between the skin and the flesh. If it is not treated, it will develop deeper. Therefore, a skilled physician treats illness when it is still in the superficial layer, striving for victory in the small details. Similarly, misfortune and fortune in human affairs also have their initial stages, like the superficial layer. Therefore, sages always take action early.

《漢書》仲舒對策曰：冊曰：「上嘉唐虞，下悼桀紂，寖微寖滅寖明寖昌之道，虛心以改。」臣聞眾少成多，積小至巨，故聖人莫不以晻，暗，致明，以微致顯。是以堯發於諸侯，舜興乎深山，非一日而顯也，蓋有漸以致之矣。言出於己，舜察邇言，不可塞也；行發於身，不可揜也。言行，治之大者，君子之所以動天地也。

The Han Shu · Dong Zhongshu Biography records that in the answers to the questions, the emperor praised Emperor Yao and Emperor Shun, while lamenting the tyranny of King Jie of Xia and King Zhou of Shang. He wished to understand the principle that a state gradually declines until it perishes, and gradually becomes clear and prosperous, and was eager to listen humbly in order to improve. I have heard that a small amount accumulated becomes large, and a small thing accumulated becomes great. Therefore, a sage is never one who goes from darkness to brightness or from subtle to prominent (the term "晻" means darkness). Thus, Emperor Yao began as a mere feudal lord, and Emperor Shun started by living in seclusion in the mountains; neither of them became prominent in a single day, but both gradually accumulated their virtue to reach that level. Although the words come from one person's mouth, if one is careful to examine even the most superficial remarks, they cannot be blocked. Although the actions come from one person's body, they cannot be concealed. Words and deeds are major matters in politics, and are the means by which a gentleman can move heaven and earth.

《易》卦氣起中孚，始著為一，初九是也。初九體震，與姤旁通，震為言、為行，震雷動地，巽風動天，故動天地。乾為積善，初尚微小，故「盡小者大，慎微者著」。《詩》云：「惟此文王，小心翼翼。」故堯兢兢日行其道，而舜業業日致其孝，積善而名顯，得彰而身尊，此其寖明寖昌之道也。積善在身，猶長日加益而人不知也；積惡在身，猶火之銷膏而人不見也，非明乎性情、察乎流俗者孰能知之。又云：夫暴逆不仁者，非一日而亡也，亦以漸至，故桀紂雖亡道，然猶享國十餘年，此寖微寖滅之道也。

Hui Dong used the principles of the Book of Changes to explain this passage: the hexagram energies begin from Zhongfu and gradually manifest as 'one', referring to the first line of the Qian hexagram. The first line is located in the Zhen trigram, and it corresponds to the Guo hexagram through mutual communication. Zhen represents speech and action; the Zhen thunder shakes the earth, and the Xun wind moves the heavens, thus it can move heaven and earth. Qian represents the accumulation of goodness, and the first line is still very subtle, so the Xunzi said, 'those who do small things thoroughly achieve greatness, and those who are careful in minute details become prominent.' The Book of Poetry, Da Ming, says, 'It is this King Wen who is cautious and careful.' Therefore, the Tang Yao was always cautious and gradually promoted his righteousness, while the Yu Shun was diligent without rest and gradually fulfilled his filial duties. When goodness accumulates, the reputation becomes prominent, and when the reputation becomes prominent, the self becomes noble. This is the path of gradually becoming clear and flourishing. When goodness accumulates on oneself, it is like the daylight gradually becoming longer, and people do not notice it; when evil accumulates on oneself, it is like a lamp consuming oil, and people do not see it. Only those who can clearly understand nature and discern the customs can know the changes of increase and decrease. The response also says: all tyrannical and rebellious people are not destroyed in one day, but gradually reach that point. Therefore, the Jie and Zhou, although they abandoned the right path, still held the state for several decades. This is the path of gradually declining and eventually perishing.

《漢書》枚乘書曰：「福生有基，禍生有胎，納其基，絕其胎，禍何自來。」納猶藏也。「泰山之溜穿石，單極之斷乾。」孟康曰：「西方人名屋樑為極，單，一也，一梁謂井鹿盧也，言鹿盧為梗索久鍥斷井乾也。」「水非石之鑽，索非木之鋸，漸靡使之然也。」靡，盡也。「我有好爵，我與爾糜之」，與此靡同。

The Han Shu: Mie Cheng Biography records an official's memorial stating: Blessings arise from their roots, and calamities arise from their embryos; accepting the roots of blessings and cutting off the embryos of calamities, where then could calamity come from? "Nan" means to collect. The memorial also says: A drop of water from Mount Tai can eventually pierce through stone, and a single beam over a well can be worn through by a rope. Meng Kang's commentary explains: The Westerners call the beam of a house "ji," "dan" means one, so a single beam refers to the pulley frame over the well; it means the pulley serves as the pivot for the rope, and the rope, worn down over time, can saw through the beam over the well. The memorial continues saying: Water is not a drill, and the rope is not a saw, but through gradual wearing away, it becomes so. "Mi" means to wear away completely. Zhongfu Nine in the Second says, "I have a good cup, I will share it with you," and the character "mi" here is the same as the "mi" in this context.

「夫十圍之木始生如櫱，足可搔而絕，手可擢而拔，據其未生，先其未形也。磨礱底厲，不見其損，有時而盡。」底，柔石也；厲，皂石也。「種樹畜養，不見其益，有時而大；積德累行，不知其善，有時而用；棄義背理，不知其惡，有時而亡。」此當有成文傳自聖人之徒。

The text continues to say: A tree with a circumference of ten feet, when it first sprouts, is merely a small sprout that can be broken by stepping on it or pulled out by hand. This is acting before it has grown and before it has taken shape. A whetstone is used every day for sharpening, and there is no visible wear, yet it will eventually be worn out. "Di" refers to a fine and soft whetstone, while "Li" refers to a coarse and black whetstone. The text continues: Planting trees and raising livestock does not show daily increase, yet there will come a time when they grow large; accumulating virtue and good deeds does not feel beneficial to oneself, yet there will come a time when they are useful; abandoning righteousness and violating reason does not feel harmful to oneself, yet there will come a time when ruin occurs. Hui Dong comments: These sentences should originally have been written down, passed down from the disciples of Confucius' school.

《法言·修身》曰：「君子微慎厥德，悔吝不至，何元憞之有。」注云：「微，纖也。悔吝，小疵也。元憞，大惡也。」賈誼《新書·審微》曰：「善不可謂小而無益，不善不可謂小而無傷。非以善為一足以利天下，小不善為一足以亂國家也。當夫輕始而傲微，其流而令於大亂，是故子民者謹焉。」

Yang Xiong's "Fa Yan · Xiu Shen" says: A gentleman guards his virtue carefully in the subtle aspects, and regret and shame will not come to him, how could there be any great evil? The annotation says: "Wei" means fine and minute, "hui lin" refers to minor faults, and "yuan dun" means great sins. Jia Yi's "Xin Shu · Shen Wei" says: One should not say that a small good deed is of no benefit, nor should one say that a small evil deed is of no harm. This does not mean that doing a single good deed is enough to benefit the world, or that committing a small evil is enough to disrupt the country; rather, it means that once one neglects the beginning and is careless about the subtle, it will develop and eventually lead to great chaos. Therefore, those who govern the people are especially cautious about this.

「夫事有逐奸，勢有召禍。老耼曰：為之於未有，治之於未亂。管仲曰：備患於未形，上也。語曰：弗滅，炎炎奈何；萌芽不伐，且折斧柯。智禁於微，次也。事之適亂，如地形之惑人也，機漸而往，俄而東西易面，人不自知也。故墨子見衢路而哭之，悲一跬而繆千里。」

The "Shenwei" continues to say: the matter itself attracts wickedness, and the situation itself invites calamity. Lao Dan said: act before the matter occurs, and rectify before the disorder takes shape. Guan Zhong said: guard against disorder before it takes form, which is the highest strategy. An old saying says: a small fire left unextinguished, what can be done when it becomes a raging flame; a young sprout left uncut, one will have to break the axe handle to cut it later. To eliminate it with wisdom at the subtle stage is the next best method. When a matter moves toward calamity, it is like a terrain that confuses people: proceeding step by step in a slight deviation, one unknowingly reverses east and west, and remains unaware of it. Therefore, Mozi saw a forked path and wept bitterly, lamenting the initial half-step difference that eventually leads to a thousand-mile error.

《老子道德經》曰：「為之於未有，治之於未亂。合抱之木生於毫末，九層之臺起於累土，千里之行始於足下。」《荀子·大略》曰：「夫盡小者大，積微者著，德至者色澤洽，德潤身，行盡而聲聞遠。小人不誠於內而求之於外。」《文子》曰：「積道德者，天與之，地助之。」《文選注》廿九。

The Tao Te Ching says: Act before things happen, and rectify disorder before it takes shape. A tree with arms wide open grows from a tiny sprout; a nine-story platform is built up basket by basket; a journey of a thousand miles begins with a single step. The Xunzi says: Those who do small things thoroughly achieve great things; those who accumulate details become prominent. A person with complete virtue has a radiant appearance, which is what the Great Learning calls "virtue moistens the body." When one's conduct is perfected, reputation naturally spreads far. A petty person is not sincere within but seeks fame outside. The Wenzi says: Those who accumulate virtue are supported by Heaven and Earth. This passage is cited in Volume 29 of the Wenxuan Zhushu.

張衡《東京賦》曰：「堅冰作於履霜，尋木起於櫱栽。」薛綜注云：「言事皆從微至著，不可不慎之於初，所以尋木起於牙櫱，洪波出於涓泉。」呂東萊曰：「乾之初九曰乾龍勿用，坤之初六曰履霜堅冰至。陽者善之類也，坤者惡之類也。善端初發，且要涵養；惡念初生，便須翦除。」

Zhang Heng's "Eastern Capital Fu" says: Solid ice begins to form from the day of stepping on frost, and towering trees grow from a single sprout. Xue Zhong's commentary says: This refers to how things develop from subtle beginnings to evident results, so one must be cautious at the beginning. Therefore, towering trees start from a single tender sprout, and overwhelming floods arise from a narrow stream. In the Southern Song dynasty, Lu Zuxian said: The line statement of the initial nine (Chu Jiú) in the Qian hexagram says "The dragon remains hidden and should not be used" (the original character "qian" was mistakenly written as "qian"), and the line statement of the initial six (Chu Liu) in the Kun hexagram says "Walking on frost leads to solid ice." Yang belongs to the category of good, while Yin belongs to the category of evil. The beginning of good should be carefully nurtured, while the emergence of evil must be immediately removed.

京房《易傳》曰：「積陽為天，積陰為地。」《中庸》曰：「天地之道可一言而盡也，其為物不貳。」不貳，一也。荀子曰：「並一而不貳，所以成積也；並一而不貳則通於神明，參於天地矣。」案：積善成德而神明自得，故通於神明。「則其生物不測」，詳下文。「天地之道，博也，厚也，高也，明也，悠也，久也」，覆出以起下文，「今夫天」以下言積。

Jing Fang's "Yi Zhuan" says: Accumulated yang qi becomes heaven, accumulated yin qi becomes earth. The "Zhongyong" says: The way of heaven and earth can be expressed in one phrase; when it is applied to things, it is pure and single. What is called "not dual," is purity and unity. Xunzi says: To focus the mind and be single-minded, without being fickle, is the way to achieve accumulation; to focus the mind and be single-minded, without being fickle, can reach the realm of the divine and be ranked with heaven and earth as the third. Hui Dong comments: Accumulating goodness leads to the cultivation of virtue, and the realm of the divine is naturally attained, so it is said to reach the realm of the divine. The sentence "then its generation is unpredictable" in "Zhongyong" will be discussed in detail later. The sentences "the way of heaven and earth is vast, thick, high, bright, long, and enduring" are a restatement of the previous meaning, used to lead into the following text; from "now look at heaven" onwards, the discussion is all about the concept of accumulation.

「斯昭昭之多」，鄭注：「昭昭猶耿耿，小明也。」「及其無窮也，日月星辰繫焉，萬物覆焉。今夫地，一撮土之多，及其廣厚，在華嶽而不重，振河海而不洩，萬物載焉。今夫山，一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水，一勺之多，及其不測，黿鼉蛟龍魚鱉生焉，貨財殖焉。」鄭注云：「此言天之高明本生昭昭，地之博厚本由撮土，山之廣大本起卷石，水之不測本從一勺，皆合少成多，自小致大，為至誠者亦如此乎。」

The Doctrine of the Mean says: Heaven is merely a gathering of a little faint light — Zheng Xuan's commentary says: "Zhaozhao" is like "Genggeng", meaning a small light — until it becomes vast and boundless, with the sun, moon, and stars suspended above it, and all things covered beneath it. As for the earth, it is merely a gathering of a little soil — until it becomes broad and thick, able to support Mount Hua without feeling heavy, and contain rivers and seas without leaking, thus bearing all things. As for mountains, they are merely a gathering of small stones the size of a fist — until they become vast, with grass and trees growing on them, birds and beasts dwelling within them, and treasures being mined from them. As for water, it is merely a gathering of a little drop — until it becomes deep and unfathomable, with turtles, crocodiles, dragons, leviathans, fish, and turtles living within it, and wealth being generated from it. Zheng Xuan's commentary says: This passage explains that the brightness of heaven originates from a small light, the vastness of the earth comes from a little soil, the grandeur of mountains arises from a small stone, and the depth of water comes from a single drop. All of them grow from small beginnings to great ones; to become a person of ultimate sincerity is also like this.

《詩》曰：「維天之命，於穆不已。」蓋曰天之所以為天也。「於乎不顯，文王之德之純。」蓋曰文王之所以為文也，純亦不已。鄭注云：「天所以為天，文王所以為文，皆由行之不已，為之不止，如天地山川之雲也。《易》曰君子以慎德，積小以成高大，是與。」《正義》曰：「此一節明至誠不已則能從微至著，從小至大。」

The Book of Poetry, Zhou Songs, "Wei Tian Zhi Ming" says: "Wei Tian Zhi Ming, Yu Mu Bu Yi." The Doctrine of the Mean explains that this is speaking about the reason why Heaven is called Heaven. The Book of Poetry also says: "Yu Hu Bu Xian, Wen Wang Zhi De Zhi Chun." The Doctrine of the Mean explains that this is speaking about the reason why King Wen was posthumously honored with the title "Wen," his pure virtue also continuing without ceasing. Zheng Xuan's commentary says that the reason why Heaven is called Heaven and King Wen is called Wen is because they never stop doing and acting, just as mentioned before in the accumulation of heaven and earth, mountains and rivers. The hexagram "Sheng" (Increase) says that the gentleman should be cautious in cultivating virtue, accumulating small things to achieve greatness, which is exactly this meaning. Kong Yingda's "Justice" says that this passage shows that sincerity without ceasing can lead from subtle to prominent, from small to great.

《詩·敬之》曰：「日就月將，有緝熙於光明。」鄭箋云：「日就月行，言當習之以積漸也。」《學記》曰：「古之教者，比年入學，中年考校：一年視離經辨志，三年視敬業樂群，五年視博習親師，七年視論學取友，謂之小成；九年知類通達，強立而不反，謂之大成。夫然後足以化民易俗，近者悅服而遠者懷之，此大學之道也。《記》曰：蛾子時術之。其此之謂乎。」注云：「蛾，蚍蜉也。蚍蜉之子，微蟲耳，時術蚍蜉之所為，其功乃復成大垤。」

The Book of Poetry, Zhou Songs, "Jingzhi" says: "Each day brings progress, each month brings advancement, and thus there is the illumination of brightness." Zheng Xuan's commentary explains that each day has its own achievements, and each month has its own progress, meaning that learning depends on gradual accumulation. The Book of Rites, "Xueji" says: In ancient times, schools admitted students every other year and conducted examinations every other year. After one year, they examined whether students could analyze the sentences of classic texts and clarify their own aspirations; after three years, whether they could focus on their studies and enjoy interacting with classmates; after five years, whether they could widely study and respect teachers; after seven years, whether they could discuss academic principles and choose good friends, which is called "small success." When they reach nine years, they can apply knowledge to new situations, have independent opinions without contradicting the teachings of teachers, which is called "great success." Only then are they sufficient to educate the people and change customs, so that people nearby are pleased and people from afar come to join, which is the way of teaching in the university. The ancient text says "mozi shi shu zhi," which refers to this. The commentary says: "mozi" is "pifou." The young larvae of pifou are merely very small insects, yet they constantly imitate the behavior of pifou carrying soil, and over time, they can build up a large mound.

又曰：「三王之祭川也，皆先河而後海，或源也，或委也，此之謂務本。」鄭注云：「源，泉所出也；委，流所聚也。」始出一勺，卒成不測。《正義》曰：「猶學，初為積漸後成聖賢也。」《大戴勸學》曰：「積土成山，風雨興焉；積水成淵，蛟龍生焉；積善成德」，乾初為善，乾三成德，「而神明自得，聖心循焉。故不積蹞步無以至千里，不積小流無以成江河。騏驥一躍不能十步，駑馬十駕，功在不舍。鍥而舍之朽木不折，鍥而不舍金石可鏤。」荀子同。

The "Xue Ji" also says: In the Xia, Shang, and Zhou dynasties, the kings would first worship the rivers and then the seas, because rivers are the sources and seas are the places where water converges, which is called "wu ben" (to attend to the root). Zheng Xuan's commentary says: "Yuan" refers to the place where spring water emerges, and "wei" refers to where the water converges. When water first emerges, it is only a single measure, but eventually it becomes a deep and unfathomable sea. Kong Yingda's "Zhengyi" says: This is like studying, which begins with a little accumulation and eventually becomes a sage or a virtuous person. The "Da Dai Li Ji · Qun Xue" says: When earth accumulates, it becomes a mountain, and winds and rains arise from there; when water accumulates, it becomes a deep pool, and dragons grow there; when goodness accumulates, it becomes virtue. Hui Dong's marginal note says: The first line of the Qian trigram represents goodness, and by the third line, it becomes virtue. Thus, the realm of the divine is naturally attained, and the heart of the sage is complete. Therefore, without step by step accumulation, one cannot reach a thousand miles; without gathering small streams, one cannot form a river or a stream. A good horse can jump only ten steps, but a poor horse can travel ten days by carriage, and its success lies in not stopping. If you carve two strokes and then stop, even rotten wood cannot be cut; but if you keep carving without stopping, even metal and stone can be carved into patterns. These sentences are the same as in "Xunzi · Qun Xue."

《荀子·儒效》曰：「人無師法則隆情矣，有師法則隆性矣。而師法者，所得乎積」，原本作情，注云當作積，「非所受乎性，不足以獨立而治。性也者，吾所不能為也，然而可化也；積也者，非吾所有也，然而可為乎。」注：「錯習俗所以化性也。」「並一而不貳，所以成積也」，與《中庸》「其為物不貳」義同。

Xunzi's "Ruxiao" says: When people have no teachers or laws to guide them, they elevate their desires; but when they have teachers and laws, they elevate their nature. What is called "teacher and law" comes from accumulation — the character "ji" (accumulation) originally meant "qing" (desire), but the commentary says it should be "ji" — it is not something inherited from nature. Nature alone is insufficient to govern people on its own. This nature is something I cannot create, yet it can be changed; accumulation is something I do not possess by birth, yet it can be achieved through human effort. Yang Jing's commentary says: placing people in good customs is the way to change their nature. Xunzi also says, "To focus one's mind and not be distracted is the way to achieve accumulation," which is the same meaning as the "Zhongyong" saying, "It does not become dual in things."

「習俗移質，並一而不貳則通於神明，參於天地矣。」積善成德而神明自得，故通於神明。「故積土而為山，積水而為海，旦暮積謂之歲，至高謂之天，至下謂之地，宇中六指謂之極」，六指，上下四方，盡六指之遠則為六極，言積近以成遠。「塗之人百姓積善而全盡謂之聖人。彼求之而後得，為之而後成，積之而後高，盡之而後聖，故聖人也者，人之所積也。」《性惡》曰：「積善而不息則通於神明，參於天地矣，故聖人者，人之所積而致也。」《尸子》曰：「水積則生吞舟之魚，土積則生豫章之木，學積亦有生焉。」

The "Ruxiao" continues to say: customs can change people's innate qualities. If one focuses with one mind and does not have divided intentions, one can reach the realm of the divine and be ranked among heaven and earth as the third. Hui Dong's marginal note: accumulating goodness leads to the cultivation of virtue, and the realm of the divine is naturally attained, hence the saying of reaching the divine. Xunzi also says: earth piled up becomes a mountain, water accumulated becomes the sea. Accumulating gradually is called a year. The highest is called heaven, the lowest is called earth. The six directions to the extreme are called "ji". Hui Dong explains: "liu zhi" refers to the six directions, and exhausting the six directions' distance is called the six extremes. This means that accumulating near things leads to achieving distant ones. Xunzi says: ordinary people on the road accumulate good deeds and achieve perfection, which is called a sage. They first pursue and then attain, first practice and then achieve success, first accumulate and then reach a high level, first exhaust and then become sages. Therefore, the so-called sages are people who gradually accumulate. The "Xing'e" chapter also says: accumulating good deeds without ceasing can reach the realm of the divine and be ranked among heaven and earth as the third. Therefore, sages are achieved through accumulation. The "Shizi" says: when water accumulates deeply, big fish that can swallow ships are born; when soil accumulates thickly, big trees like yuzhang grow. Accumulating knowledge in the same way will also produce results.

《詩·皇矣序》曰：「《皇矣》，美周也。天監代殷莫若周，周世世修德莫若文王。」《家語·好生》曰：「周自后稷積行累功以有爵土，公劉重之以仁，及至大王亶父敦以德讓，其樹根置本，備豫遠矣。」《漢書·婁敬傳》：敬曰：「周之先自后稷，堯封之邰，積德累善十餘世。」

The small preface of the "Song of the Great Odes · Huangyi" says: The poem "Huangyi" praises the Zhou dynasty. Heaven observed the world and intended to replace the Shang dynasty; no family could compare with the Zhou. The Zhou family cultivated virtue generation after generation, and no one could surpass King Wen. The "Family Sayings of Confucius · Haoke" says: The Zhou dynasty's ancestors, starting from the first ancestor Houji, accumulated goodness and merit, thus obtaining titles and fiefs; when arriving at Gongliu, they added benevolence, and when arriving at Taiwang Danfu, they further practiced virtue and humility to promote good customs. They established a solid foundation and prepared in advance for a very long time. The "Book of Han · Lou Jing's Biography" records Lou Jing's words: The ancestors of the Zhou dynasty, starting from Houji, were granted the land of Tai by Yao, and after more than ten generations, they accumulated virtue and goodness.

《荀子·強國》曰：「積微，月不勝日，時不勝月，歲不勝時。」愚謂此言積微，自日而月，自月而時，自時而歲，不從微始非積也，故曰不勝。「凡人好敖慢小事，大事至然後興之務之，如是則常不勝夫敦比於小事者矣」，以小至大，故月不勝日。原本作熟，先子從宋本改。

Xunzi's "Strong State" says: Speaking of accumulation of small things, a month is not as good as a day, a season is not as good as a month, a year is not as good as a season. Hui Dong says: This refers to the accumulation starting from small things, from day to month, from month to season, from season to year; not starting from small things means not accumulating, so it is said "not able to overcome." Xunzi then says: People generally like to look down upon small matters, and only when big matters come up do they try to handle them, thus often failing to match those who work diligently on small matters. Accumulating from small to big, so a month is not as good as a day. ("Dun" was originally written as "shu", my father corrected it according to the Song edition.)

「是何也？則小事之至也數，其縣日也博，其為積也大。」楊注：「博謂所縣繫時日多也。大謂積小以成大，若蟻蛭然也。」「大事之至也希，其縣日也淺，其為積也小。」愚按：此所謂月不勝日，時不勝月，歲不勝時也。

Xunzi asked himself: Why is this so? Because small matters occur frequently, thus involving more days and accumulating greater weight. Yang Jing noted: "Broad" refers to the involvement of more days, while "great" refers to the accumulation of small things into something great, like ants piling up earth bit by bit to form a mound. Xunzi then said that major matters occur infrequently, thus involving fewer days and accumulating less weight. Hui Dong remarked: This is precisely the meaning of the saying that one month is not as significant as one day, one season not as significant as one month, and one year not as significant as one season.

「故善日者王，善時者霸。」善日謂敦化，比於小事者也，月不勝日，故善日者王；善時謂興務於大事者也，時不勝月，故善時者霸。「補漏者危」，楊注：「不能累功累業，至於幣漏然後補之也。」「大荒者亡」，楊注：「都荒廢不治者。」「故王者敬日，霸者敬時。」「一日二日萬機」，王者敬日也；聲色化民，霸者敬時也。敬日者在隱微幽獨，敬時者在政教號令。

Xunzi said: Therefore, those who are good at seizing each day can achieve the status of a king, while those who are good at seizing each season can only achieve the status of a hegemon. Hui Dong explained: What is meant by 'good days' is those who are earnest in moral education and diligently handle matters one by one; a month is not as good as a day, so those who are good at seizing each day can become a king. What is meant by 'good time' is those who only exert themselves on major matters; a season is not as good as a month, so those who are good at seizing each season can only become a hegemon. Xunzi said 'those who patch up leaks are in danger,' Yang Jing's annotation: refers to those who do not accumulate achievements bit by bit, but only repair when the work is already broken and leaking. He also said 'those who let things fall into great wilderness will perish,' Yang Jing's annotation: refers to those who let things be entirely neglected and not managed at all. Therefore, a king values each day, while a hegemon values each season. The Book of Documents, the 'Discourse of Gao Yao' says 'a thousand affairs arise in a day or two,' which refers to a king valuing each day. Whereas using authority and force to drive the people refers to a hegemon valuing each season. Those who value each day focus their efforts in private and secluded places; those who value each season focus their efforts on politics, education, and commands.

「僅存之國危而後戚之，亡國至亡而後知亡，至死而後知死，亡國之禍敗，不可勝悔也。霸者之善著焉，可以時托也；王者之功名，不可勝日志也。」善積成名，故功名不可勝日志也。「財務貨寳以大為重，政教功名反是，能積微者速成。《詩》曰：德輶如毛」，毛猶微也，「民鮮克舉之，此之謂也。」楊注引之以明積微至著之功也。以《易》言之，微即乾之初九也，乾元用九而天下治，故「德輶如毛，民鮮克舉」。

Xunzi said: A state that is forced to maintain itself only worries when it is on the verge of ruin; a fallen king only realizes his country's fall when it is already lost, and only understands death when he himself is dead; the downfall of a state is so sudden that regret comes too late. The virtues of a hegemon are obvious and can be measured according to the seasons; the achievements of a sage are so subtle that they cannot be recorded day by day. Hui Dong remarked: When virtue accumulates sufficiently, it naturally becomes famous, hence the saying that achievements are so numerous they cannot be recorded day by day. Xunzi continued: Wealth and goods are valued for their quantity, but political teachings and achievements are the opposite; those who can accumulate virtue in small ways succeed quickly. The Book of Poetry says, "Virtue is light as hair," where "hair" means extremely subtle; "few can lift it" refers precisely to this. Yang Jing cited these two lines of poetry to illustrate the effectiveness of accumulating small virtues to reach great results. Using the Zhou Yi, this "subtlety" corresponds to the first line of the Qian hexagram; the Qian yuan pervades the nine virtues and brings order to the world, hence virtue is light as a hair, yet few people can lift it.

《大戴禮·禮察》曰：「凡人之知，能見已然，不能見將然。禮者禁於將然之前，而法者禁於已然之後。禮云禮云，貴絕惡於未萌，而敬起於微眇」，敬起當從《治安策》作起敬，「使民日徙善遠罪而不自知也。孔子曰：聽訟吾猶人也，必也使無訟乎。此之謂也。」

The Great Dai Li Ji · Li Cha says: The common people can only see what has already happened, but cannot see what is about to happen. Ritual is used to prohibit wrongdoing before it occurs, while law is used to punish after the fact. Therefore, it is said that ritual, ritual, its precious quality lies in stopping evil before it even begins and initiating reverence at the most subtle level. (The words 'respect and start' should be taken from Jia Yi's 'Zhuang An Ce' as 'start respect'.) This leads the people gradually towards goodness, away from wrongdoing, without them even realizing it. Confucius said: In handling lawsuits, I am much like others; if one must say there is a difference, it is that lawsuits are prevented from arising in the first place. This is exactly what is meant.

「為人主計者，莫如安審取舍」，所謂辨之早，「取舍之極定於內，安危之萌應於外也」，師古曰：「極，中也；萌，始生也。」「安者非一日而安也，危者非一日而危也，皆以積然」，《治安策》云「皆以積漸然」，「不可不察也。善不積不足以成名，惡不積不足以滅身，而人之所行各在其取舍。」

The Li Cha says: Those who assist the sovereign should most importantly maintain stability in discerning what to take and what to discard—this is called early discernment. The criteria for taking and discarding are established in the mind, while signs of security and danger manifest externally. Yan Shiguan's annotation says: "Ji" refers to the standard of correctness and uprightness, and "meng" refers to something just beginning to emerge. Stability is not achieved in a single day; nor is destruction brought about in a single day. Both are the result of gradual accumulation—Jia Yi's "Zhi An Ce" here states "they all occur gradually"—thus one cannot be careless in observation. Virtue without accumulation is insufficient to establish a good reputation, and evil without accumulation is insufficient to destroy oneself. Human actions depend entirely on what one chooses to take and what one chooses to discard.

「以禮義治之者積禮義，以刑罰治之者積刑罰。刑法積而民怨倍，禮義積而民和親。古世主欲民之善同，而所以使民之善者異：或導之以德教，或驅之以法令。導之以德教者，德教行而民康樂；驅之以法令者，法令極而民哀慼。哀樂之感，禍福之應也。」

The Li Cha continues to say: Those who govern the country with rites and morality accumulate rites and morality; those who govern with punishments accumulate punishments. When punishments accumulate too much, the people's resentment doubles; when rites and morality accumulate too much, the people become harmonious and attached. Since ancient times, the kings have had the same wish for the people to be good, but the means they used to make the people good were different: some guided them with moral education, others forced them with laws and punishments. Those who guided with moral education have their teachings implemented and the people are happy; those who forced with laws and punishments have their laws enforced to the extreme and the people suffer sorrow. The people's feelings of sorrow and happiness are exactly the manifestations of misfortune and fortune.

「我以為秦王之慾尊宗廟而安子孫，與湯武同，然湯武能廣大其德，久長其後，行五百歲而不失；秦王亦欲至是，而不能持天下十餘年，即大敗之。此無他故也，湯武之定取舍審，而秦王之定取舍不審也。」此即積善積惡之應，而其原皆在於微眇。《易》曰：「君子慎始，差若毫釐，繆以千里。」取舍之謂也。

The Li Cha says: I think Qin Shi Huang wanted to honor the ancestral temples and secure the descendants, a wish similar to that of King Tang of Shang and King Wu of Zhou; however, Tang and Wu were able to expand their virtue, ensuring long-lasting descendants, passing down for five hundred years without losing the empire. Qin Shi Huang also wanted to achieve this, yet he could not even maintain the empire for ten years before collapsing completely. There is no other reason for this, only because Tang and Wu were cautious in their decisions, while Qin Shi Huang was not cautious in his decisions. Hui Dong comments: This is the fulfillment of the accumulation of virtue and evil, and their origins lie in the most subtle aspects. The Yi says: "A gentleman is cautious at the beginning; a slight difference of a hair's breadth may lead to a thousand miles of error." This refers precisely to the matter of decision-making.

《淮南·繆稱》曰：「君子不謂小善不足為也而舍之，小善積而為大善；不謂小不善為無傷也而為之，小不善積而為大不善。是故積羽沉舟，群輕折軸，故君子禁於微。壹快不足以成善，積快而為德；壹恨不足以成非，積恨而成怨。故三代之善，千歲之積譽也；桀紂之謗，千歲之積毀也。」

The Huainanzi says: A gentleman will not neglect a small good deed because he thinks it is not worth doing, for small good deeds accumulated become great virtue. He will not commit a small wrong because he thinks it causes no harm, for small wrongs accumulated become great evil. Therefore, feathers accumulated can sink a boat, and light things accumulated can break a cart axle. Hence, a gentleman prevents wrongdoing at the subtlest level. A single moment of pleasure is not enough to accomplish virtue; only accumulated pleasures become virtue. A single moment of resentment is not enough to constitute a fault; only accumulated resentments become enmity. Therefore, the good names of the Xia, Shang, and Zhou dynasties were accumulated over thousands of years of praise, while the evil names of Jie and Zhou were accumulated over thousands of years of slander.

《孟子·公孫丑篇》曰：公孫丑問曰：「何為浩然之氣」云云，至「而又害之」。「是集義所生者，非義襲而取之也」，朱注集義由言積善，此語最當。「非義襲而取之也」，襲與習同，襲，重習也，義須積如苗之長。「義襲而取」猶助長也，故下言助長之害。故下言助長之害：「必有事焉，而勿正心，勿忘，勿助長也。」顧氏炎武謂「正心」，「心」乃「忘」字之並也，謂「必有事焉而勿忘」，申之曰「勿忘勿助長也」，當從其讀。

In the "Gong Sun Chou Shang" chapter of the "Mengzi," Gong Sun Chou asks, "What is the concept of the great and noble spirit?" The passage continues until the part where it says, "But in the end, it harms it." It states, "This spirit is produced by the accumulation of righteousness, not by taking it from outside through occasional acts that happen to conform to righteousness." Zhu Xi's interpretation of "accumulating righteousness" is to explain it as the accumulation of good deeds, which is the most appropriate explanation. Regarding the phrase "not taking it by sudden compliance with righteousness," the character "袭" is the same as "习," meaning repeated practice. Righteousness must grow like a seedling, gradually accumulating. To "take righteousness suddenly" is like pulling up seedlings to help them grow, which is harmful. The text then explains the harm of helping too much: "There must be constant action, but do not force it, do not forget, and do not help too much." Gu Yanwu believes that the character "心" in "correcting the mind" was mistakenly written as "忘" and then added. The original text should be "There must be constant action, but do not forget." Then it adds another sentence, "Do not forget and do not help too much," which should be read according to his interpretation.

「義襲而取」猶一蹴而至聖人之域。夫子曰：「非求益者也，欲速成者也。」即助長之義。集義之功，《中庸》所謂不息也，「不息則久，久則徵，征則悠遠，悠遠則博厚，博厚則高明」。「維天之命，於穆不已」，在聖人為不已，在學者為勿忘。「必有事焉而勿正」，朱注謂預期也，引《公羊傳》曰「戰不正勝」，此言良是。

The idea of "defining righteousness through sudden insight" is like trying to leap directly into the realm of the sage. Confucius said, "He is not someone who progresses gradually, but someone who desires quick success." This refers precisely to the flaw of hastening progress. The practice of accumulating righteousness, however, is what the "Doctrine of the Mean" calls "non-stop effort": if one does not stop, one can endure, and with endurance comes evidence, and with evidence comes depth and breadth, and with depth and breadth comes elevation and clarity. The "Book of Poetry" says, "The mandate of Heaven is vast and unceasing," which in the sage is expressed as "unceasing," and in the scholar as "not forgetting." As for "there must be something to do, but without fixed expectation," Zhu Xi explains "fixed expectation" as preconceived anticipation, and cites the "Gongyang Commentary" saying "fighting without expecting victory" as evidence, and this interpretation is quite correct.

《繫上》曰：「大衍之數五十。」《述》云：大衍之數五十，三才五行之數也。三才者，日十、辰十二、星二十八，凡五十。日合於天統，月合於地統，星主斗合於人統，故曰三才五行之數。五行者，天地之數五十有五，土生數五，成數五，五十有五減五，故五十，此五行之數。

The Great Treatise of the Upper Transmission says: "The great derivation number is fifty." Hui Dong's An Exposition of the Zhou Changes says that the great derivation number fifty comes from the combination of the three principles and the five phases. In terms of the three principles: the sun corresponds to ten days, the moon corresponds to twelve earthly branches, and the twenty-eight constellations correspond to the stars, altogether making fifty. The sun corresponds to the heavenly principle, the moon to the earthly principle, and the stars, led by the Big Dipper, correspond to the human principle, hence it is called the number of the three principles and the five phases. In terms of the five phases: the total number of heaven and earth is fifty-five. The generating number of earth is five, and the forming number is also five. By subtracting this five from fifty-five, the remainder is fifty, which is the number derived from the five phases.

又曰：「參伍以變。」《尚書大傳》曰：「天地人之道備而三五之運興矣。」《春秋合誠圖》曰：「至道不遠，三五而反。」宋均注云：「三，三正也；五，五行也。三正五行，王者改代之際會也，能於此際自新如初，則道無窮也。」

The Great Treatise also says: "By combining three and five, changes arise." The Shangshu Dazuan says: the ways of heaven, earth, and humanity are all complete, and thus the movement of three and five comes into being. The esoteric text Chunqiu Hecheng Tu says: the highest Dao is not distant; when one reaches "three and five," it returns. Song Jun's commentary says: "Three" refers to the three dynastic systems, and "five" refers to the Five Phases; the three dynastic systems and the Five Phases are exactly the critical points where dynasties change. If a dynasty can renew itself as it did at the beginning at such a critical point, the Dao will never run out.

《春秋保乾圖》曰：「陽起於一，天帝為北辰，氣成於三以立五神，三五展轉，機以運動，故三百歲斗歷改憲也。」應劭《風俗通》曰：「三統者，天地人之始，道之大綱也；五行者，品物之宗也。道以三興，德以五成，故三皇五帝、三王五伯，至道不遠，三五復反，譬若循連鐶，順鼎耳，窮則反本，終則復始也。」《史記·天官書》曰：「天數者必通三五。」《索隱》云：「三辰五行。」

The Wei text "Chunqiu Baoguan Tu" says: Yang energy begins from "one," the heavenly emperor resides in the northern star, and energy reaches "three" to form, thus establishing the five directional deities. Three and five alternate and transform, like a pivot and mechanism that never cease to rotate, so every three hundred years the Big Dipper and the calendar system must change their rules. Ying Shao's "Fengsu Tong" says: The so-called three unifications refer to the beginning of heaven, earth, and humanity, which are the main framework of the Dao; the so-called five phases are the ancestors of all kinds of things. The Dao arises through "three," virtue is achieved through "five," hence there are the Three Sovereigns and Five Emperors, the Three Kings and Five Marquises. The ultimate Dao is not distant; three and five cycle and return, like following a chain or circling the handle of a tripod, reaching the end and returning to the origin, the end being the beginning again. The "Records of the Grand Historian: Celestial Officials Chapter" says: Those who study heavenly numbers must understand both three and five. Sima Zhen's "Suo Yin" explains: Three refers to the three stars, sun, moon, and stars; five refers to the five phases.

《三統曆》曰：「三代各據一統，明三統常合而迭為首，登降三統之首，周還五行之道也。故三五相包而生。天統之正始施於子半」，蘇林曰：「子之西，亥之東，其中閒也。」「地統受之於丑初，人統受之於寅初，孟仲季迭用事為統首。三微之統既著而五行自青始，其序亦如之。五行與三統相錯。」

The San Tong calendar recorded in the "Book of Han, the Calendar and Rites" states: the Xia, Shang, and Zhou dynasties each held their own unification, showing that the three unifications always harmonize and take turns leading. The rise and fall of the leading unification follows the cycle of the Five Phases. Therefore, the number three and five are interwoven and continuously generate. The "correct" order of the heavenly unification begins at the midpoint of the Zi hour. Su Lin's commentary says: this is the middle between the western side of Zi and the eastern side of Hai. The earthly unification follows at the beginning of the Chou hour, and the human unification follows at the beginning of the Yin hour. Meng, Zhong, and Ji take turns as the leading unification in sequence, each taking the lead in turn. Once the subtle yang of the three unifications becomes apparent, the Five Phases begin with the wood phase of green, following an order similar to the three unifications. Thus, the Five Phases and the three unifications interweave and coordinate with each other.

「傳曰：天有三辰，地有五行。然則三統五星可知也。《易》曰：參伍以變，錯綜其數。太極運三辰五星於上，而元氣轉三統五行於下。其於人，皇極統三德五事。故三辰之合於三統也，日合於天統，月合於地統，斗合於人統；五星之合於五行，三辰五星而相經緯也。」

The San Tong Li continues by saying: The Zuo Zhuan speaks of three celestial bodies, the sun, moon, and stars, in the heavens, and the five elements, gold, wood, water, fire, and earth, on the earth. Therefore, the three unities and the five stars can be inferred. The Great Treatise says, "By combining three and five, changes occur, and their numbers are interwoven." The Supreme Ultimate operates the three celestial bodies and five stars above, while the primordial qi moves the three unities and five elements below. In human affairs, the Huang Ji of the Hong Fan encompasses the three virtues and five actions. Therefore, the three celestial bodies correspond to the three unities: the sun corresponds to the heavenly unity, the moon to the earthly unity, and the Big Dipper to the human unity; the five stars correspond to the five elements. The three celestial bodies and five stars interweave vertically and horizontally, forming a network of meridians and parallels.

《淮南·泰族》曰：「昔者五帝三王之蒞政施教，必用參五。何謂參五？仰取象於天，俯取度於地，中取法於人。乃立明堂之朝，行明堂之令，明堂布令之宮有十二月之政令，以調陰陽之氣，以合四時之節，以闢疾病之菑。俯視地理，一制度量，察陵陸水澤肥墽高下之宜，立事生財以除飢寒之患。」

The Huainanzi · Tai Zhu says: In ancient times, the Five Emperors and Three Kings handled state affairs and implemented education, always employing the method of "San Wu" (three fives). What does "San Wu" mean? It means looking upward to heaven to take its pattern, looking downward to earth to take its measure, and looking in the center to people to take their standards. Thus, they established the Bright Hall for assemblies and issued orders from the Bright Hall—the Bright Hall is the palace where government affairs are conducted and decrees are issued. Within it, the twelve months' decrees are arranged in order, used to harmonize the energies of yin and yang, coordinate with the four seasons, and avoid diseases and calamities. Looking downward to examine geography, they unified systems of measurement and weights, surveyed hills, plains, lakes, and swamps, and determined the appropriate uses of land according to its fertility and elevation. They promoted undertakings and production of goods to eliminate the people's hunger and cold.

「中考乎人德以制禮，行仁義之道以治人倫而除暴亂之禍。乃澄列金木水火土之性，故立父子之親而成家，別清濁五音六律相生之數以立君臣之義而成國，察四時季孟之序以立長幼之禮而成官，此之謂參制。君臣之義，父子之親，夫婦之辨，長幼之序，朋友之際，此之謂五。」

The Taizu continues to say: by examining the moral character of people, one establishes rituals, and by promoting the way of benevolence and righteousness, one regulates human relationships, thus eliminating calamities of violence. Then, one clarifies and arranges the nature of the five elements, metal, wood, water, fire, and earth: based on this, one establishes the affection between father and son to form the family; by distinguishing clarity and turbidity, the five tones, and the six laws of mutual generation, one establishes the righteousness between ruler and subject to form the state; by examining the order of the beginning, middle, and end of the four seasons, one establishes the etiquette of seniority and juniority to form official duties. This is called "threefold regulation." As for the righteousness between ruler and subject, the affection between father and son, the distinction between husband and wife, the order of seniority and juniority, and the interaction between friends, these five are called "five."

《周易述疏》云：《易》者五經之原也，孔子修《春秋》「元年春王正月」，蓋用乾元用九之義。故董子《繁露》曰：「《春秋》何貴乎元而言之？元者始也，言本正也。道，王道也；王者，人之始也。王正則元氣和順，風雨時，景星見，黃龍見；王不正則上變，天賊並見。」

Hui Dong's commentary in "An Exposition of the Zhou Changes" says: The "Zhou Changes" is the origin of the Five Classics. When Confucius compiled the "Spring and Autumn Annals," he began with "In the first year, spring, the king's month was correct," which is exactly the meaning of "All Nines" in the Qian trigram. Therefore, Dong Zhongshu in "The Luxuriant Dew of the Spring and Autumn Annals" asks: Why does the "Spring and Autumn Annals" emphasize "original" and especially highlight it? "Original" means beginning, which refers to establishing the fundamental principle. Here, the term "Dao" refers to the Way of the King. The term "King" refers to the beginning of human affairs. When the king is upright, the vital energy is harmonious, and the weather is favorable, with auspicious phenomena such as the appearance of a bright star and a yellow dragon. When the king is not upright, there will be celestial anomalies and the emergence of evil spirits.

「五帝三皇之治天下，不敢有君民之心，什一而稅，教以愛，使以忠，敬長老，親親而尊尊，不奪民時，使民不過歲三日，民家給人足，無怨望忿怒之患、強弱之難，無強賊姤疾之人，民修德而美好，被髮銜哺而遊，不慕富貴，恥惡不犯，父不哭子，兄不哭弟。」

The "Fanyu" continues to say: The five emperors and three emperors governed the world, without the thought of treating the people as subjects to be controlled: they only collected one-tenth of the taxes, taught them with benevolence, and guided them with loyalty and trust. They respected the elders, loved those who should be loved, and honored those who should be honored. They did not interfere with the farming seasons of the people, and the labor conscription did not exceed three days a year. Thus, every family was self-sufficient, and everyone was prosperous, without the troubles of resentment or anger, no conflicts between the strong and the weak, no robbery or jealousy. The people cultivated virtue, and the customs were beautiful. They wore their hair loose, ate while leisurely playing, did not covet wealth and honor, and regarded wrongdoing as shameful, thus not violating the laws. Fathers did not need to mourn their sons, and older brothers did not need to mourn their younger brothers.

「毒蟲不螫，猛獸不搏抵，不觸蟲。故天為之下甘露，朱草生，醴泉出，風雨時，嘉禾興，鳳皇麒麟遊於郊，囹圄空虛，畫衣裳而民不犯，四夷傳譯而朝，民情至樸而不文。郊天祀地，秩山川以時至，封於泰山，禪於梁父，立明堂宗祀，先帝以祖配天，天下諸侯各以其職來祭，貢土地所有，先以入宗廟，端冕盛服而後見，先德恩之報，奉元之應也。」

The "Fanyu" says: venomous insects do not sting people, fierce beasts do not attack, and creatures with horns do not use their horns to charge. Therefore, Heaven sends down sweet dew, the red grass grows, sweet springs flow, the winds and rains are in harmony, the excellent millet grows abundantly, the phoenix and qilin wander near the outskirts, and the prisons are empty. Only the symbols of punishment are drawn on garments, and the people do not commit offenses. The four directions and distant tribes come to pay homage, translating from one language to another, and the people are simple-hearted, needing no embellishment. Thus, outside the city, they worship Heaven and Earth, and in order and according to the seasons, they sacrifice to the mountains and rivers. On Mount Tai, they build an altar to enshrine Heaven, and on Liangfu Hill, they clear a field to worship Earth. They establish the Bright Hall for ancestral worship, and associate the ancestors of the previous emperors with Heaven. All the feudal lords come in accordance with their duties to assist in the sacrifices, offering the local products of their regions. First, they present them to the ancestral temple, then they wear ceremonial caps and fine robes to pay homage to the Son of Heaven. All these are rewards for previous virtue, and are exactly the results of honoring the "Original Principle."

董子對策曰：「臣謹案《春秋》謂一元之意：一者，萬物之所從始也；元者，辭之所謂大也。謂一為元者，視大始而欲正本也。《春秋》深探其本而反自貴者始。故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。四方正，遠近莫敢不一於正，而亡有邪氣奸其間者。」

Dong Zhongshu's response said: I carefully examined the "Spring and Autumn Annals" and explained the meaning of "one yuan": "One" is the beginning of all things; "yuan" means great in terms of words. Calling "one" as "yuan" is to emphasize the grand beginning and to correct the root. The "Spring and Autumn Annals" deeply explored this root, and started from the most exalted person himself. Therefore, the ruler should first correct his own mind, using it to correct the court; correct the court, using it to correct the officials; correct the officials, using it to correct the people; correct the people, using it to correct the four directions. When the four directions are corrected, there will be no one far or near who dares not return to the right path, and no evil will be mixed in.

「是以陰陽調而風雨時，群生和而萬民殖，五穀樹而草木茂，天地之間被潤澤而大豐美，四海之內聞盛德而皆徠臣。諸福之物，可致之祥，莫不畢至，而王道終矣。孔子曰：鳳鳥不至，河不出圖，吾已矣夫。」自卑可致此物而身卑賤不得致也。

The response continues by saying: Therefore, yin and yang are in harmony and winds and rains come at the right time, all beings are happy and the people multiply, grain crops are planted and grass and trees flourish, the whole world is moistened and greatly enriched, and throughout the four seas, people hear of great virtue and come to submit. All kinds of auspicious signs and things that can bring good fortune are fully present, and the way of the king is thus completed. Confucius said: "The phoenix does not fly in, the Yellow River does not produce a symbolic map, perhaps my life is over." Hui Dong remarked: This is Confucius' modest words, meaning that occupying the position would naturally bring about these auspicious signs, but because his status was low, he could not attract them.

乾《彖》曰：「大哉乾元，萬物資始，乃統天。」《老子道德經》曰：「有物混成，先天地生，不知其名，字之曰道，強為之名曰大。」

The Commentary on the Judgment of the Qian hexagram says: Vast and great is the Qian yuan, on which all things depend for their beginning; it governs the entire heavenly way. The Dao De Jing says: There was something unified and complete, existing before the formation of heaven and earth. It is unknown what it is called, so it was given a provisional name called "Dao," and then a further name called "Great." Hui Dong placed these two passages under the heading "Great," precisely to show that the Qian yuan in the Zhou Yi and the "Great" coined by the Dao De Jing both speak of the origin of all things.