Zhou Yi Ji Jie (周易集解)

(乾下乾上)。乾：元、享、利、貞。案：《說卦》：乾，健也。言天之體以健為用，運行不息，應化無窮，故聖人則之。欲使人法天之用，不法天之體，故名乾，不名天也。《子夏傳》曰：元，始也。亨，通也。利，和也。貞，正也。言乾稟純陽之性，故能首出庶物，各得元始、開通、和諧、貞固，不失其宜。是以君子法乾而行四德，故曰“元、亨、利、貞”矣。

The lower trigram of the Qian hexagram is Qian, and the upper trigram is also Qian, representing pure yang overlapping. The hexagram statement says: "Qian, possessing the four virtues of originality, prosperity, benefit, and uprightness." Li Dingzuo's commentary says: "The 'Sayings of the Guan Zhuan' states, 'Qian means vigorous.' The nature of heaven is to be strong and active, its movement never ceasing, its response and transformation endless. Therefore, the sage takes it as a model. The sage wants people to emulate the function of heaven, not its form. Hence, this hexagram is called 'Qian,' not 'Heaven.' The 'Zi Xia Zhuan' explains each of the four virtues individually: 'Originality' means beginning, 'Prosperity' means smoothness, 'Benefit' means harmony, and 'Uprightness' means uprightness and correctness. Qian possesses the nature of pure yang, thus leading all things, enabling each thing to obtain beginning, smoothness, harmony, and correctness, all in proper order. Therefore, the gentleman emulates the way of Qian and practices these four virtues, hence the hexagram statement says 'originality, prosperity, benefit, and uprightness.'"

初九：潛龍勿用。崔覲曰：九者，老陽之數，動之所占，故陽稱焉。潛，隱也。龍下隱地，潛德不彰，是以君子韜光待時，未成其行。故曰“勿用”。《子夏傳》曰：龍，所以象陽也。馬融曰：物莫大於龍，故借龍以喻天之陽氣也。初九，建子之月。陽氣始動於黃泉，既未萌芽，猶是潛伏，故曰“潛龍”也。

The line statement of the initial yang line says: A dragon that is hidden, not yet in use. Cui Jin explains: "Nine" represents the number of an old yang line, and divination determines based on changing lines, so a yang line is called "nine." "Hidden" means concealed; the dragon is buried underground and hidden, its virtue has not yet been revealed, so the gentleman restrains his brilliance and waits for the right time, and since the matter has not yet been accomplished, the line statement says "do not use." The "Zi Xia Transmission" says that the dragon is used to symbolize yang energy. Ma Rong explains from the perspective of celestial phenomena: among all things, nothing is greater than the dragon, so it is used to compare with the yang energy of heaven. The initial yang line corresponds to the month of Zi, which is the eleventh lunar month, when yang energy has just begun to stir in the depths of the earth and has not yet sprouted, still hidden, hence it is called "the hidden dragon."

沈驎士曰：稱龍者，假象也。天地之氣有升降，君子之道有行藏。龍之為物，能飛能潛，故借龍比君子之德也。初九既尚潛伏，故言“勿用”。干寶曰：位始，故稱初。陽重，故稱九。陽在初九，十一月之時，自復來也。初九，甲子天正之位，而乾元所始也。陽處三泉之下，聖德在愚俗之中，此文王在羑里之爻也。雖有聖明之德，未被時用，故曰“勿用”。

Shen Linshi believed that "dragon" is merely a symbolic representation: the vital energy of heaven and earth rises and falls, and the way of the gentleman involves traveling and hiding; a dragon can fly up to heaven and also hide in water, so it is used to symbolize the virtue of the gentleman. The initial line is still in a state of concealment, hence it is said "do not use." Gan Bao, however, explained it by combining the theory of the changing energies of the hexagrams, the stem assignment system, and historical events: its position is at the very bottom, hence it is called "initial"; the yang line is thick and solid, hence it is called "nine." When the yang energy reaches the initial line, it corresponds to the eleventh month, which is the time when the single yang line of the hexagram Fu (Return) begins to emerge again. According to the stem assignment system, the initial line corresponds to Jiazi, which exactly matches the beginning of the year in the Zhou calendar, and is also the starting point of the creative energy of heaven. The yang energy is located beneath the three layers of the earth's springs, just like the virtue of the sage being hidden among the foolish and vulgar. This line precisely reflects the situation of King Wen being imprisoned in Youli: although possessing sage-like virtue, he was not recognized by the times, hence it is said "do not use."

九二：見龍在田，利見大人。王弼曰：出潛離隱，故曰“見龍”。處於地上，故曰“在田”。德施周普，居中不偏，雖非君位，君之德也。初則不彰，三則乾乾，四則或躍，上則過亢。利見大人，唯二五焉。鄭玄曰：二於三才為地道，地上即田，故稱“田”也。干寶曰：陽在九二，十二月之時，自臨來也。二為地上，田在地之表，而有人功者也。陽氣將施，聖人將顯，此文王免於羑里之日也。故曰“利見大人”。

The line statement for the second line says: The dragon appears in the fields, which is favorable for encountering a great person. Wang Bi explains: The dragon has already emerged from its concealment and left its seclusion, hence it is said 'to see the dragon'; it is situated on the ground, hence it is said 'in the field'. This line spreads its virtue widely, resides in the center of the lower trigram without being biased, although it is not the sovereign position, it already possesses the virtue of the sovereign. The virtue of the initial nine is not yet prominent, the nine in the third line is constantly cautious all day, the nine in the fourth line hesitates to advance or retreat, and the upper nine is overly extreme. Among the six lines, only the second and fifth lines are truly 'favorable for encountering a great person'. Zheng Xuan explains according to the three elements: the second line belongs to the earth element, and the ground above is called 'field', hence it is called 'in the field'. Gan Bao still explains according to the trigram energy and historical events: when yang energy reaches the second line, it corresponds to the twelfth month, coming from the hexagram 'Approaching'; the second line represents the ground, and the field is on the ground and is the place where human labor is applied. Yang energy is about to spread, the sage is about to emerge, this line corresponds to the day when King Wen was released and left Youli, hence it is said 'favorable for encountering a great person'.

九三：君子終日乾乾，夕惕，若厲，無咎。鄭玄曰：三於三才為人道。有乾德而在人道，君子之象。虞翻曰：謂陽息至三，二變成離。離為日，坤為夕。荀爽曰：日以喻君。謂三居下體之終，而為之君，承乾行乾，故曰“乾乾”。夕惕以喻臣。謂三臣於五，則疾修柔順，危去陽行，故曰“無咎”。

The line statement of the third line says: A gentleman is diligent all day without rest, and remains vigilant even at dusk, as if there were danger, thus avoiding blame. Zheng Xuan explained according to the three realms: the third line belongs to the human realm, possessing the strong and vigorous virtue of Qian and occupying the position of the human realm, which is the symbol of a gentleman. Yu Fan explained according to the growth of yang energy and the change of lines: yang energy grows to the third line, at which point the second line changes and the lower trigram becomes Li. Li represents the sun, and Kun represents dusk, hence the line statement mentions 'all day' and 'vigilance at dusk'. Xun Shuang explained using the rising of Qian and the descending of Kun: the sun symbolizes the sovereign, and the third line is at the end of the lower trigram, acting as the sovereign of the lower trigram, continuing and promoting the way of Qian, hence 'Qian Qian'. 'Vigilance at dusk' symbolizes ministers, and since the third line is in relation to the ninth line of the fifth, it must urgently cultivate gentleness and remove dangerous aggressive behavior, hence 'no blame'.

干寶曰：爻以氣表，繇以龍興，嫌其不關人事，故著君子焉。陽在九三，正月之時，自泰來也。陽氣始出地上，而接動物。人為靈，故以人事成天地之功者，在於此爻焉。故君子以之憂深思遠，乾夕匪懈。仰憂嘉會之不序，俯懼義和之不逮。反覆天道，謀始反終。故曰“終日乾乾”。此蓋文王反國大理其政之日也。凡無咎者，憂中之喜，善補過者也。文恨早耀，文明之德，以蒙大難，增修柔順，以懷多福，故曰“無咎”矣。

Ganbao said: The lines are expressed through the movement of yin and yang energy. The statements of the hexagram lines also use the image of a dragon to begin with, fearing that readers might think it has nothing to do with human affairs, so they specially mention "the gentleman." When yang energy reaches the third line, it is exactly at the beginning of the year, coming from the hexagram Tai. At this time, yang energy begins to emerge from the ground and comes into contact with active creatures; humans are the most intelligent beings among all things, so the accomplishment of heaven and earth's achievements falls upon this line. Therefore, the gentleman worries deeply, and from morning to night does not slack off: looking up he worries that the auspicious opportunity is not in order, looking down he fears that the official in charge of the calendar and righteousness cannot keep up with the heavenly timing; repeatedly investigating the way of heaven, planning the beginning and reviewing the end, so it says "all day long diligent and striving." This is probably the time when King Wen returned to his country and vigorously reformed the government. Any mention of "no blame" is about having joy within the worries, and the meaning of being good at making up for mistakes. King Wen regretted that his brilliance was revealed too early, suffering great difficulties due to his civil virtue, so he further cultivated gentleness and compliance to attract many blessings, hence saying "no blame."

九四：或躍在淵，無咎。崔覲曰：言君子進德修業，欲及於時。猶龍自試躍天，疑而處淵。上下進退，非邪離群。故“無咎”。干寶曰：陽在九四，二月之時，自大壯來也。四虛中也。躍者，暫起之言，既不安於地，而未能飛於天也。四，以初為應。淵，謂初九甲子，龍之所由升也。或之者，疑之也。此武王舉兵孟津，觀釁而退之爻也。守柔順，則逆天人之應；通權道，則違經常之教。故聖人不得已而為之，故其辭疑矣。

The statement of the fourth line says: "It may leap up, or remain in the abyss, without blame." Cui Jin explains: This refers to the gentleman cultivating virtue and managing his affairs, hoping to seize the right opportunity. It is like a dragon testing itself by leaping toward the sky, yet hesitating and retreating to the abyss. Moving up and down, advancing and retreating, it does not take a wrong path or abandon its kind, hence "without blame." Gan Bao further interprets this in accordance with the principles of the hexagram, the stem assignment system, and historical events: When the yang energy reaches the fourth line, it corresponds to the second month, coming from the hexagram Zhi Zhuang. The fourth line is located below the upper trigram and in the middle of an empty space. "Leap" refers to a temporary rise, neither content to stay on the ground nor able to fly up to the sky. The fourth line corresponds to the first line, and "abyss" refers to the first line, which is Jiazi, the starting point for the dragon's ascent. "Or" indicates hesitation and indecision. This line precisely reflects King Wu's gathering of troops at Mengjin, observing the opportunity and then withdrawing. If one clings solely to yielding, it goes against the will of heaven and people; if one changes and adapts, it violates the teachings of the established way. Therefore, the sage was forced to act in this way, and the tone of the line statement carries hesitation.

九五：飛龍在天，利見大人。鄭玄曰：五於三才為天道。天者，清明無形，而龍在焉，飛之象也。虞翻曰：謂四已變，則五體離。離為飛，五在天，故“飛龍在天，利見大人”也。謂若庖犧觀象於天，造作八卦，備物致用，以利天下，故曰“飛龍在天”。天下之所利見也。干寶曰：陽在九五，三月之時，自夬來也。五在天位，故曰“飛龍”。此武王克紂正位之爻也。聖功既就，萬物既睹，故曰“利見大人”矣。

The Line Statement of the fifth line says: "The dragon flies in the sky, it is advantageous to see a great person." Zheng Xuan explained according to the principle of the three elements: the fifth line belongs to the heavenly position; the sky is clear and formless, and the dragon flies within it, which is the image of "flying." Yu Fan explained according to the change of lines: the ninth line in the fourth position has already changed into a yin line, so the upper trigram becomes Li (Fire), and Li represents flying. The fifth line is in the heavenly position, so it says "the dragon flies in the sky, it is advantageous to see a great person." This is like Fuxi observing celestial phenomena and creating the Eight Trigrams, completing objects and promoting their use to benefit the world, hence "the dragon flies in the sky"—all people benefit by seeing him. Gan Bao explained according to the concept of the卦气 (trigram climate) and historical events: when yang energy reaches the fifth line, it corresponds to the third month, coming from the卦夬 (Gua Dui). The fifth line is in the position of the Son of Heaven, so it says "the dragon." This line precisely reflects King Wu's conquest of the Shang King Zhou and his establishment as the Son of Heaven: the achievements of the sage have been completed, and all things are able to look up to him, hence "it is advantageous to see a great person."

上九：亢龍有悔。王肅曰：窮高曰亢。知進忘退，故“悔”也。干寶曰：陽在上九，四月之時也。亢，過也。乾體既備，上位既終。天之鼓物，寒暑相報；聖人治世，威德和濟；武功既成，義在止戈。盈而不反，必陷於“悔”。案：以人事明之，若桀放於南巢，湯有慚德，斯類是也。

The line statement of the Upper Ninth line says: A dragon that rises too high will have regret. Wang Su said: When something is high to the extreme, it is called "kang," which means only knowing to advance and forgetting to retreat, hence there is "regret." Gan Bao said: When the yang energy reaches the Upper Ninth line, it is exactly in the fourth month. "Kang" means excess. The six lines of the Qian hexagram have already been fully established, and the upper position has reached its limit. Heaven moves all things, with cold and heat alternating; the sage governs the world, with authority and benevolence combined and balanced. After the military achievements are completed, the principle lies in ceasing warfare. When fullness is not known to return, it will certainly lead to "regret." Li Dingzuo's commentary says: Using human affairs as an example, it is like King Jie being exiled to Nanchao and King Tang thus feeling ashamed, which belongs to this category.

用九：見群龍無首，吉。劉瓛曰：總六爻純陽之義，故曰“用九”也。王弼曰：九，天之德也。能用天德，乃見群龍之義焉。夫以剛健而居人之首，則物之所不與也。以柔順而為不正，則佞邪之道也。故乾吉在無首，坤利在永貞矣。

The words of "Use of the Nine" say: A group of dragons appears, none taking the lead, which is auspicious. Liu Huan said: This summarizes the meaning of all six yao being pure yang, hence it is called "Use of the Nine." Wang Bi said: Nine represents the virtue of Heaven. Only by employing the virtue of Heaven can one understand the meaning of the group of dragons. Relying on strength and vigor to take the lead among others is something people are unwilling to follow; being overly gentle yet unable to maintain uprightness becomes the path of flattery and wickedness. Therefore, the auspiciousness of the Qian hexagram lies in not taking the lead, and the benefit of the Kun hexagram lies in maintaining uprightness over a long period.

彖曰：劉瓛曰：彖者，斷也，斷一卦之才也。大哉乾元，《九家易》曰：陽稱大。六爻純陽，故曰“大”。乾者純陽，眾卦所生，天之象也。觀乾之始，以知天德，惟天為大，惟乾則之，故曰“大哉”。元者，氣之始也。

The Commentary on the Judgment says -- Liu Wan first explains the title: "Tu" means to determine, to determine the nature of a hexagram. The Commentary on the Judgment begins by saying: How great is the Creative Power of Heaven! The Nine Schools' Commentary explains that yang is called "great," and since the hexagram of Heaven has all six lines as yang, it is called "great." Heaven is pure yang, the source from which all other hexagrams arise, and it represents the image of Heaven. Observing the beginning of Heaven reveals the virtue of Heaven; only Heaven is great, and only the hexagram of Heaven can emulate it, hence the exclamation "How great indeed." "Yuan" refers to the beginning of qi.

萬物資始，荀爽曰：謂分為六十四卦，萬一千五百二十冊，皆受始於乾也。冊取始於乾，猶萬物之生稟於天。乃統天。《九家易》曰：乾之為德，乃統繼天道，與天合化也。雲行雨施，品物流形。虞翻曰：已成既濟，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，故曰“品物流形”也。

The Commentary on the Judgment says: All things rely on the Primordial Power of Heaven to begin. Xun Shuang explained from the perspective of divination: The divining stalks are divided into the sixty-four hexagrams, totaling eleven thousand five hundred twenty stalks, all beginning with the hexagram Qian; the number of stalks starts with Qian, just as all things receive their origin from Heaven. The Commentary on the Judgment says: Qian governs the way of Heaven. The Nine Schools' Commentary on the Book of Changes says: The virtue of Qian is precisely to govern and carry forward the way of Heaven, merging with Heaven to bring about generation and transformation. The Commentary on the Judgment says: Clouds flow, rain falls, and all things take form. Yu Fan explained according to the transformation of hexagrams: The transformation of Qian and Kun has formed the hexagram Ji Ji. In this hexagram, the upper trigram Kan represents clouds, and the lower trigram Kan represents rain, so it is said, "Clouds flow and rain descend." Qian uses clouds and rain to nourish, allowing the form of Kun to spread, thus all things are transformed and generated, so it is said, "All things take form."

大明終始，荀爽曰：乾起坎，而終於離。坤起於離，而終於坎。離坎者，乾坤之家，而陰陽之府，故曰“大明終始”也。六位時成，荀爽曰：六爻隨時而成乾。時乘六龍以御天。侯果曰：大明，日也。六位，天地四時也。六爻效彼而作也。大明以晝夜為終始，六位以相揭為時成。言乾乘六氣而陶冶變化，運四時而統御天地，故曰“時乘六龍以御天”也。故《乾鑿度》曰：“日月終始萬物”，是其義也。

The Commentary on the Judgment says: The brightness of the sun pervades from beginning to end. Xun Shuang says: The trigram Qian begins with Kan and ends with Li, while the trigram Kun begins with Li and ends with Kan; Li and Kan are the destinations of Qian and Kun, and also the repositories of yin and yang, hence it is said "great brightness from beginning to end." The Commentary on the Judgment says: The six lines of the hexagram are arranged according to the sequence of time. Xun Shuang says: The six lines follow the sequence of time to manifest the way of Qian. The Commentary on the Judgment says: Following the time, six dragons are driven to govern the heavenly way. Hou Guo explains: "Great brightness" refers to the sun, "six positions" refer to heaven and earth and the four seasons, and the six lines are made in accordance with them. The sun begins and ends with day and night, and the six positions are formed by successive succession of time. This means that Qian rides upon the six energies and transforms and shapes things, rotates the four seasons and governs heaven and earth, hence it is said "time rides upon six dragons to govern heaven." Therefore, the "Qian Zao Du" says "the sun and moon cause all things to have a beginning and an end," which is exactly this meaning.

乾道變化，各正性命。保合大和，乃利貞。首出庶物，萬國咸寧。劉瓛曰：陽氣為萬物之所始，故曰“首出庶物”。立君而天下皆寧，故曰“萬國咸寧”也。《象》曰：案：象者，象也，取其法象卦爻之德。天行健，何妥曰：天體不健，能行之德健也。猶如地體不順，承弱之勢順也。所以乾卦獨變名為健者。宋衷曰：晝夜不懈，以健詳其名。餘卦各當名，不假於詳矣。

The Commentary on the Judgment says: The principle of Heaven operates and transforms, enabling all things to maintain their proper nature and destiny; by preserving and gathering the great harmony, there is benefit and correctness; it leads all things, thus bringing peace to all nations. Liu Huan says: Yang energy is the origin of all things, so it is said "leading all things"; establishing a sovereign brings peace to the world, so it is said "all nations are at peace." The Image Commentary says—Li Dingzuo adds: "Image" means taking the image, referring to taking the example of the virtues of the hexagram lines. The Image Commentary says: The movement of Heaven is strong and vigorous. He Tuosays: The form of Heaven itself is not vigorous, but its virtue of movement is called vigorous; just as the form of Earth itself is not smooth, but its virtue of bearing the soft and weak is called smooth. Therefore, among the sixty-four hexagrams, only the hexagram Qian is given a separate name called "Vigorous." Song Zhong adds: Because the day and night continuously rotate without ceasing, the term "Vigorous" is used to explain the meaning of Qian; the names of the other hexagrams are already appropriate, so there is no need for further explanation.

君子以自強不息。虞翻曰：君子謂三。乾健，故強。天一日一夜過周一度，故自強不息。老子曰：自勝者強。干寶曰：言君子通之於賢也。凡勉強以進德，不必須在位也。故堯舜一日萬機，文王日昃不暇食，仲尼終夜不寢，顏子欲罷不能，自此以下，莫敢淫心舍力。故曰“自強不息”矣。

The Image Commentary says: The gentleman therefore exerts himself continuously without ceasing. Yu Fan says: The term "gentleman" here refers to Nine in the Third. The nature of Qian is strong and vigorous, so it is called "strong." The sky completes more than one full rotation in a day and night, so it is said "self-strengthening without ceasing." The Tao Te Ching says "one who can overcome oneself is called strong." Gan Bao says: This refers to the gentleman applying the way of Qian to the virtuous person. Those who strive to enhance their virtue do not necessarily have to hold an official position. Therefore, Yao and Shun handled over ten thousand affairs a day, King Wen worked until the sun set and still had not time to eat, Confucius stayed up all night, and Yan Hui could not even stop thinking. From those below, no one dares to indulge their will or abandon effort, so it is said "self-strengthening without ceasing."

潛龍勿用，陽在下也。荀爽曰：氣微位卑，雖有陽德，潛藏在下，故曰“勿用”也。見龍在田，德施普也。荀爽曰：見者，見居其位。田，謂坤也。二當升坤五。故曰“見龍在田”。大人，謂天子。見據尊位，臨長群陰，德施於下，故曰“德施普也”。終日乾乾，反復道也。虞翻曰：至三體復，故“反復道”，謂否泰反其類也。

The Image Commentary says: "A hidden dragon does not act," because the yang energy is still below. Xun Shuang says: The energy is still weak, and the position is low, although it possesses yang virtue, it remains hidden below, hence it is said "do not act." The Image Commentary says: "A dragon appears in the field," indicating that virtue is widely spread. Xun Shuang still uses the theory of the乾 rising and the坤 descending: "Appear" means to manifest and occupy the position; "field" refers to the坤, and the Nine in the Second should ascend to the five position of the坤, hence it is said "a dragon appears in the field." "Great man" refers to the Son of Heaven, who manifests and occupies the exalted position, ruling over all the yin lines, and virtue is extended to the lower regions, hence it is said "virtue is widely spread." The Image Commentary says: "All day long the dragon toils," meaning it moves repeatedly along the correct path. Yu Fan says: The yang energy reaches the third line, and the lower trigram becomes the《复》, hence it is said "reversing the path," which refers to the mutual reversal of the《否》 and 《泰》 hexagrams, each returning to its own category.

或躍在淵，進無咎也。荀爽曰：乾者，君卦。四者，陰位。故上躍居五者，欲下居坤初，求陽之正。地下稱淵也。陽道樂進，故曰“進無咎也”。飛龍在天，大人造也。荀爽曰：飛者，喻無所拘。天者，首事造制。大人造法，見居天位，聖人作為萬物睹，是其義也。亢龍有悔，盈不可久也。《九家易》曰：陽當居五，今乃居上，故曰“盈”也。亢極失位，當下之坤三，故曰“盈不可久”，若太上皇者也。下之坤三，屈為諸侯，故曰“悔”者也。

The Image Commentary says: "Or leaping in the abyss, advancing has no fault." Xun Shuang followed the idea that Qian rises and Kun descends: Qian is the king's hexagram, and the fourth position is a yin position, so nine in the fourth position leaps upward to the fifth position, to allow the original yin line above to descend to the first position of Kun, each seeking the proper position of yang; the earth is called "abyss." The way of yang is joyful in advancing, hence "advancing has no fault." The Image Commentary says: "Flying dragon in the heavens, is the great man initiating great deeds." Xun Shuang said: "Flying" symbolizes freedom from restraint, "heavens" is the place of original creation; the great man establishes laws and regulations, appears and resides in the heavenly position, which fits the meaning of "the sage arises and all things look up to him." The Image Commentary says: "Exalted dragon with regret, is fullness that cannot last long." The Nine Schools' Commentary says: Yang should be in the fifth position, but now it is in the upper position, hence "fullness"; exalted to the extreme and losing position, it should descend to the third position of Kun, hence "fullness cannot last long," like the retired former emperor. Descending to the third position of Kun, humbling oneself to be a feudal lord, hence "regret."

用九，天德不可為首也。宋衷曰：用九，六位皆九，故曰“見群龍”。純陽則天德也。萬物之始，莫能先之，不可為首。先之者凶，隨之者吉，故曰“無首，吉”。《文言》曰：劉瓛曰：依文而言其理，故曰“文言”。姚信曰：乾坤為門戶。文說乾坤，六十二卦皆放焉。

The Image Commentary says: "Use of the nine," the Heavenly Virtue cannot be placed first. Song Zhong says: The term "use of the nine" refers to all six lines being nines, thus saying "seeing a group of dragons"; pure yang is the Heavenly Virtue. It is the beginning of all things, and no one can precede it, hence it cannot be first; those who precede it are凶, and those who follow it are吉, thus saying "no first,吉." The Wenyan says—Liu Han explains the title: following the text of the hexagram lines to explain the meaning, hence it is called "Wenyan." Yao Xin says: The Qian and Kun hexagrams are the gateways of the Book of Changes, and the Wenyan specifically explains Qian and Kun; the other sixty-two hexagrams can be inferred accordingly.

元者，善之長也。《九家易》曰：乾者，君卦也。六爻皆當為君，始而大通，君德會合，故元為“善之長也”。亨者，嘉之會也。《九家易》曰：通者，謂陽合而為乾。眾善相繼，故曰“嘉之會也”。利者，義之和也。荀爽曰：陰陽相合，各得其宜，然後利矣。貞者，事之幹也。荀爽曰：陰陽正而位當，則可以乾舉萬事。

The Wenyan says: "Yuan" is the leader of all good things. The Jiujia Yi says: Qian is the king hexagram, and all six lines should be regarded as kings. At the beginning, it is greatly open and unobstructed. The virtue of the king is embodied here, so "Yuan" is "the leader of good things." The Wenyan says: "Heng" is the convergence of good things. The Jiujia Yi says: "Being open" refers to the convergence of yang energy to form Qian, with many good deeds following one after another, so it is called "the convergence of good things." The Wenyan says: "Li" is the harmony of principles and righteousness. Xun Shuang says: When yin and yang are properly matched and each finds its proper place, then there is benefit. The Wenyan says: "Zhen" is the mainstay of doing things. Xun Shuang says: When yin and yang are upright and the lines are in proper positions, then one can take the lead in accomplishing all things.

君子體仁，足以長人；何妥曰：此明聖人則天，合五常也。仁為木，木主春，故配元為四德之首。君子體仁，故有長人之義也。嘉會，足以合禮；何妥曰：禮是交接會通之道，故以配通。五禮有吉凶賓軍嘉，故以嘉合於禮也。利物，足以和義；何妥曰：利者，裁成也。君子體此利以利物，足以合於五常之義。貞固，足以幹事。何妥曰：貞，信也。君子貞正，可以委任於事。故《論語》曰：敬事而信，故幹事而配信也。

The Wenyan says: A gentleman who practices benevolence can become the leader of the people. Hetuo says: This indicates that the sage takes the heavens as a model and matches it with the five constants. Benevolence belongs to wood, and wood represents spring, so it is matched with "origin" (Yuan), the first of the four virtues; a gentleman who practices benevolence thus has the meaning of being a leader of people. The Wenyan says: A harmonious union is sufficient to conform to ritual. Hetuo says: Ritual is the principle of connection and communication, so it is matched with "smoothness and success" (Xing); the five types of ritual are divided into auspicious, calamitous, guest, military, and joyous, so "joyous" (Jia) is used to match ritual. The Wenyan says: Making all things benefit is sufficient to conform to righteousness. Hetuo says: "Benefit" refers to the act of making decisions and benefiting, so a gentleman who practices this kind of benefit to benefit all things is sufficient to conform to the virtue of righteousness among the five constants. The Wenyan says: Upholding firmness and correctness is sufficient to be the master of affairs. Hetuo says: "Zhen" means trustworthiness, so a gentleman who maintains correctness can be entrusted with affairs; therefore, the Analects says "serious in handling affairs and trustworthy," hence "handling affairs" is matched with trustworthiness.

案：此釋非也。夫在天成象者，乾元、亨、利、貞也。言天運四時，以生成萬物。在地成形者，仁、義、禮、智、信也。言君法五常，以教化於人。元為善長，故能體仁。仁主春生，東方木也。亨為嘉會，足以合禮。禮主夏養，南方火也。利為物宜，足以和義。義主秋成，西方金也。貞為事乾，以配於智。智主冬藏，北方水也。故孔子曰：仁者樂山，智者樂水，則智之明證矣。不言信者，信主土，而統屬於君。故中孚云：信及豚魚，是其義也。若首出庶物，而四時不忒者，乾之象也。厚德載物，而五行相生者，土之功也。土居中宮，分王四季，亦由人君無為皇極，而奄有天下。水火金木，非土不載。仁義禮智，非君不弘。信既統屬於君，故先言乾。而後不言信，明矣。

Li Dingzuo commented that Hetuo's explanation of matching "Zhen" with "Xin" is incorrect. In the heavens, the principles of Yuan, Heng, Li, and Zhen belong to Qian, representing the heavenly phenomena of the operation of the heavens and the generation of all things through the four seasons. On earth, the forms of Ren, Yi, Li, Zhi, and Xin represent the virtues of the ruler who follows the five constants to educate the people. Yuan is the origin of all goodness, thus embodying Ren; Ren governs the spring season of growth, belonging to the east and wood. Heng signifies harmonious union, sufficient for Li; Li governs the summer season of growth, belonging to the south and fire. Li enables things to be in their proper place, sufficient for Yi; Yi governs the autumn season of maturity, belonging to the west and metal. Zhen is the backbone of affairs, thus belonging to Zhi; Zhi governs the winter season of storage, belonging to the north and water. Therefore, Confucius said, "The benevolent person loves mountains, the wise person loves water," which is clear evidence that Zhen is paired with Zhi. The reason "Xin" is not mentioned is that Xin belongs to the earth, and the earth is subordinate to the ruler. Thus, the hexagram Zhongfou says, "Trustworthiness extends even to a piglet and a fish," which is exactly this meaning. The one that leads all things and ensures the four seasons proceed without error is the heavenly phenomenon of Qian. The deep virtue that supports all things and ensures the continuous generation of the five phases is the function of the earth. The earth resides in the central palace, ruling over the four seasons in turn, just as the ruler establishes the great central principle through non-action, thus possessing the whole world. Without the earth, water, fire, metal, and wood have no support; without the ruler, Ren, Yi, Li, and Zhi cannot be promoted. Since Xin is subordinate to the ruler, the explanation first discusses Qian and then does not mention Xin separately, and the reasoning is clear.

君子行此四德者，故曰：乾，元、亨、利、貞。干寶曰：夫純陽，天之精氣。四行，君之懿德。是故乾冠卦首，辭表篇目，明道義之門在於此矣，猶春秋之備五始也。故夫子留意焉。然則體仁正已，所以化物；觀運知時，所以順天；氣用隨宜，所以利民；守正一業，所以定俗也。亂則敗禮其教淫；逆則拂時，其功否；錯則妨用，其事廢；忘則失正，其官敗。四德者，文王所由興。四愆者，商紂所由亡。

The Wenyan says: A gentleman practices these four virtues, hence it is said, "Qian, Yuan, Heng, Li, Zhen." Ganbao said: Pure yang is the vital energy of heaven, and these four movements, Yuan, Heng, Li, Zhen, are the virtues of a ruler. Therefore, the Qian hexagram comes first among the sixty-four hexagrams, and its hexagram statement is used as the heading, indicating the gateway to the Way. Just as the Spring and Autumn Annals contain the five beginnings, Confucius paid special attention to it. Thus, embodying benevolence and rectifying oneself is used to cultivate all things; observing fate and understanding the times is used to conform to heaven; regulating energy according to circumstances is used to benefit the people; maintaining sincerity and focusing on one's duties is used to stabilize customs. Conversely, disorder leads to the collapse of rites and the excess of education; rebellion leads to the defiance of the times and the failure of achievements; confusion leads to the obstruction of application and the abandonment of affairs; forgetting leads to the loss of the right path and the collapse of official duties. These four virtues were the means by which King Wen rose to prominence; these four failings were the causes of King Zhou's downfall.

初九曰：潛龍勿用，何謂也？何妥曰：夫子假設疑問也。後五爻皆放此也。子曰：龍德而隱者也。何妥曰：此直答言聖人有隱顯之龍德。今居初九窮下之地，隱而不見，故云“勿用”矣。不易世，崔覲曰：言據當潛之時，不易乎世而行者，龍之德也。不成名。鄭玄曰：當隱之時，以從世俗，不自殊異，無所“成名”也。

The Wenyan asks: The line statement of the first line, "The dragon is hidden and not used," what does it mean? Hetuo says: This is a question assumed by Confucius, and the following five lines are all modeled after this format. Confucius answers: This refers to a person who possesses the virtue of the dragon but remains hidden. Hetuo says: This is a direct answer, stating that the sage possesses the virtue of the dragon, which can be hidden or revealed; now he is in the first line, the lowest position, hidden and not revealed, hence it is said "not used." The Wenyan says: Not changed by the world. Cui Jin says: This refers to the time when one should remain hidden; not changing one's conduct with the world, is precisely the virtue of the dragon. The Wenyan says: Not seeking to achieve fame. Zheng Xuan says: When one is in the state of concealment, one follows the world, does not claim to be special, so there is no talk of "achieving fame."

遁世無悶，崔覲曰：道雖不行，達理“無悶”也。不見是而無悶。崔覲曰：世人雖不已是，而已知不違道，故“無悶”。樂則行之，憂則違之，虞翻曰：陰出初震，為樂為行，故“樂則行之”。坤死稱憂，隱在坤中，遁世無逆流，故“憂則違之”也。確乎其不可拔，潛龍也。虞翻曰：確，剛貌也。乾剛潛初，坤亂於上。君子弗用，隱在下位。確乎難拔，潛龍之志也。

The Wenyan says: To retreat from the world and live in seclusion without being troubled. Cui Jin says: Although one's principles may not be accepted, one understands the way of things, hence "not being troubled." The Wenyan says: Even if not praised by others, one is not troubled. Cui Jin says: Although the world does not acknowledge oneself, one knows that one has not deviated from the right path, hence "not being troubled." The Wenyan says: Do what brings joy and avoid what brings sorrow. Yu Fan explains by the change of lines: A yin line withdraws, and the first line becomes Zhen, which represents joy and action, hence "do what brings joy." The坤 represents mourning and sorrow, and yang is hidden within坤, retreating from the world without opposing the current, hence "avoid what brings sorrow." The Wenyan says: Being firm and unshakable, this is the hidden dragon. Yu Fan says: "Sure" means being strong and resolute. The yang of Qian is hidden in the first position, while the yin of Kun disturbs above. The gentleman is not appointed, retreating to a lower position, firm and unshakable, which is the 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。虞翻曰：中下之中，二非陽位，故明言能“正中”也。庸言之信，荀爽曰：處和應坤，故曰“信”。庸行之謹。《九家易》曰：以陽居陰位，故曰“謹”也。庸，常也。謂言常以信，行常以謹矣。閒邪存其誠，宋衷曰：閒，防也。防其邪而存誠焉。二在非其位，故以“閒邪”言之。能處中和，故以“存誠”言之。

The Wenyan asks: The statement of the second line, "Seeing a dragon in the field, advantageous to see a great man," what does it mean? Confucius answers: This refers to someone who possesses the virtue of the dragon and resides in the proper and central position. Yu Fan says: The second line is only the center of the lower trigram, originally not the position suitable for a yang line, so it specially emphasizes that it can be "proper and central." The Wenyan says: Ordinary words are trustworthy. Xun Shuang says: The second line is in a harmonious place and corresponds to the earth trigram above, so it is called "trustworthy." The Wenyan says: Ordinary actions are cautious. The Jiujia Yi says: A yang line residing in a yin position, so it is called "cautious." "Yong" means ordinary, indicating that words are always trustworthy and actions are always cautious. The Wenyan says: Preventing evil and preserving sincerity. Song Zhong says: "Xian" means prevention, preventing evil and preserving sincerity. The second line is not in its proper yang position, so it uses "xian xie" to describe it; it can also be in the middle and harmonious, so it uses "cun cheng" to describe it.

善世而不伐，《九家易》曰：陽升居五，處中居上，始以美德利天下。不言所利，即是不伐。故老子曰：上德不德，是以有德。此之謂也。德博而化。荀爽曰：處五據坤，故“德博”。群陰順從，故物“化”也。《易》曰：見龍在田，利見大人，君德也。虞翻曰：陽始觸陰，當升五為君。時舍於二，宜利天下。直方而大德，無不利。明言君德，地數始二。故稱“易曰”。

The Wenyan says: Good virtue spreads throughout the world without self-praise. The Jiujia Yi explains according to the idea of the Qian trigram rising and the Kun trigram descending: the yang line ascends to the fifth position, occupying the center and the upper position, beginning to use virtue to benefit the world; not claiming the benefits one has provided is not boasting. Therefore, the Laozi says, "True virtue does not consider itself virtuous, thus it is truly virtuous," referring to this very idea. The Wenyan says: Virtue is broad and can nurture all things. Xun Shuang says: The Nine Two is in the fifth position and occupies the body of the Kun trigram, thus "broad virtue"; all the yin lines are obedient, thus all things are "nurtured." The Wenyan cites the Yi as saying: "Seeing the dragon in the field, it is advantageous to meet a great person," which represents the virtue of the sovereign. Yu Fan says: Yang energy begins to interact with the yin lines, should ascend to the fifth position to become the ruler; at this moment, it temporarily stays in the second position, which is most suitable for benefiting the world. The virtue of the Kun trigram is upright, square, and vast, so there is no disadvantage; here it clearly refers to the virtue of the sovereign, because the earth's numbers start from two, so it specially cites "the Yi says."

九三曰：君子終日乾乾，夕惕若，厲，無咎。何謂也？子曰：君子進德修業。虞翻曰：乾為德，坤為業，以乾通坤，謂為“進德修業”。宋衷曰：業，事也。三為三公，君子處公位，所以“進德修業”也。忠信，所以進德也。翟玄曰：忠於五，所以修德也。崔覲曰：推忠於人，以信待物，故其德日新也。

The Wenyan asks: The line statement of the third line, "The superior man toils day and night, remains vigilant even at night, and though in danger, incurs no blame," what does it mean? Confucius answers: The superior man advances his virtue and cultivates his undertakings. Yu Fan interprets it by combining the images of Qian and Kun: Qian represents virtue, Kun represents undertakings, and using Qian to connect with Kun is called "advancing virtue and cultivating undertakings." Song Zhong explains from the perspective of official positions: "Undertaking" refers to government affairs; the third line corresponds to the position of the Three Grand Ministers, so the superior man in the position of the Three Grand Ministers should "advance virtue and cultivate undertakings." The Wenyan says: Loyalty and sincerity are used to advance virtue. Zhai Xuan says: The ninth line three shows loyalty to the ninth line five, thus being able to cultivate virtue. Cui Jin says: Extending loyalty to others and treating external things with sincerity, thus virtue is renewed day by day.

修辭立其誠，所以居業也。荀爽曰：修辭謂“終曰乾乾”。立誠，謂“夕惕若厲”。居業，謂“居三”也。翟玄曰：居三修其教令，立共誠信，民敬而從之。知至至之，可與言幾也。翟玄曰：知五可至而“至之”，故可與行幾微之事也。知終終之，可與存義也。姚信曰：知終者，可以知始終。終謂三也。義者，宜也。知存知亡，君子之宜矣。

The Wenyan says: Cultivating speech and establishing sincerity is used to maintain achievements. Xu Shuang explained each line: "Cultivating speech" refers to "remaining diligent day and night," "establishing sincerity" refers to "remaining vigilant as if in danger," and "residing in achievement" refers to the third position. Zhai Xuan said: Residing in the third position and cultivating clear orders and establishing sincerity, the people will respect and obey. The Wenyan says: Knowing where to go and actually arriving there, such a person can be discussed about subtle matters. Zhai Xuan said: Knowing the five positions where one can arrive and actually arriving there, thus one can engage in subtle matters. The Wenyan says: Knowing where to stop and actually stopping there, such a person can be entrusted with upholding righteousness. Yao Xin said: Understanding "end," one can comprehend both beginning and end; here "end" refers to the third position. "Righteousness" is appropriateness. Knowing what should be retained and what should be abandoned, this is the appropriate conduct of the gentleman.

崔覲曰：君子，喻文王也。言文王進德修業，所以貽厥武王，至於九五。至於九五，可與進修意合，故言“知至至之”，可與言微也。知天下歸周，三分有二，以服事殷，終於臣道。終於臣道，可與進修意合，故言“知終終之，可與存義”。是故居上位而不驕。虞翻曰：天道三才。一乾而以至三乾成，故為“上”。“夕惕若厲”，故“不驕”也。在下位而不憂。虞翻曰：“下位”謂初。隱於初，憂則違之，故“不憂”。

Ci Jin used historical events to explain these two lines: here, the term "junzi" refers to King Wen. It means that King Wen enhanced his virtue and cultivated his achievements, thus passing on his legacy to King Wu, until he reached the position of Nine in the Fifth. Reaching Nine in the Fifth aligns with the purpose of cultivating virtue and achievements, so it is said "knowing the ultimate and reaching it," which means one can discuss subtle matters with him. King Wen knew that the world was already inclined toward Zhou, and that he already controlled two-thirds of the land, yet he still served the Shang dynasty, ultimately maintaining the role of a loyal subject. Maintaining the role of a loyal subject also aligns with the purpose of cultivating virtue and achievements, so it is said "knowing the end and reaching it, one can uphold righteousness." The Wenyan says: therefore, being in a high position without arrogance. Yu Fan says: the heavenly way divides into three elements, from the first line of Qian to the third line, and thus the trigram is completed, so the third line is considered "upper." Because of "being vigilant in the evening as if in danger," it is said "not arrogant." The Wenyan says: being in a low position without worry. Yu Fan says: "low position" refers to the first line; being in seclusion at the beginning, encountering worry and avoiding it, so "not worried."

故乾乾因其時而惕，雖危無咎矣。王弼曰：惕，怵惕也。處事之極，失時敗廢，懈怠則曠。故“乾乾因其時而惕，雖危無咎”。九四曰：或躍在淵，無咎，何謂也？子曰：上下無常，非為邪也。荀爽曰：乾者，君卦。四者，臣位也。故欲上躍。居五下者，當下居坤初，得陽正位。故曰：“上下無常，非為邪也”。進退無恆，非離群也。荀爽曰：進，謂居五。退，謂居初。故“進退無恆，非離群也”。

The Wenyan says: Therefore, one remains diligent all day and remains vigilant at all times, even though there is danger, there will be no fault. Wang Bi says: "Tì" means to be cautious and fearful. When one is at the extreme point of a situation, missing the right moment will lead to failure and neglect, and once one becomes careless, things will become neglected, so one should "remain diligent and cautious according to the time, thus even in danger there will be no fault." The Wenyan asks: What does the statement of the fourth line, "or yue zai yuan, wu jiu," mean? Confucius answers: Movement up and down has no fixed pattern, and it is not about going astray. Xun Shuang says: According to the idea that乾 rises and坤 falls,乾 is the king's hexagram, and the fourth position is the minister's position, so the nine in the fourth line wants to leap upward; while the originally located yin line below the fifth position should descend to the first position of坤, each occupying the correct yang position, thus saying "movement up and down has no constant pattern, not going astray." The Wenyan says: Advancing and retreating have no fixed pattern, and it is not about abandoning one's kind. Xun Shuang says: "Advancing" refers to rising to the fifth position, "retreating" refers to descending to the first position, thus saying "advancing and retreating have no constant pattern, not abandoning one's kind."

君子進德修業，欲及時也，故無咎。崔覲曰：至公欲及時濟人，故“無咎”也。九五曰：飛龍在天，利見大人，何謂也？子曰：同聲相應。虞翻曰：謂震巽也。庖犧觀變而放八卦，雷風相薄，故“相應”也。張璠曰：天者，陽也。君者，陽也。雷風者，天之聲。號令者，君之聲。明君與天地相應，合德同化，動靜不違也。同氣相求。虞翻曰：謂艮兌山澤通氣，故“相求”也。崔覲曰：方諸與月，同有陰氣，相感則水生。陽燧與日，同有陽氣，相感則火出也。

The Wenyan says: A gentleman cultivates virtue and accomplishes his deeds in order to seize the right moment, thus avoiding blame. Cui Jin says: With a heart of absolute fairness, one seeks to help others in time, hence 'no blame'. The Wenyan asks: What does the line statement 'A dragon soars in the sky, advantageous to see a great man' mean? Confucius answers: The voices of similar things harmonize. Yu Fan interprets the symbolic images of the eight trigrams, saying: This refers to Zhen and Xun; Fuxi observed the changes of myriad things and derived the trigrams, with thunder and wind approaching each other, hence 'harmonize'. Zhang Fan explains from the perspective of a ruler: Heaven is yang, and the ruler is also yang; thunder and wind are the sounds of heaven, and commands are the sounds of the ruler. Thus, a wise ruler harmonizes with heaven and earth, his virtue aligns, his nurturing power is the same, and his actions of movement and stillness do not contradict. The Wenyan says: The breath of similar things seeks each other. Yu Fan says: This refers to Gen and Dui, the breath of mountain and marsh connect, hence 'seek each other'. Cui Jin provides concrete examples: Fangzhu and the moon share yin energy; when they respond to each other, water condenses. Yangsui and the sun share yang energy; when they respond to each other, fire is produced.

水流溼，荀爽曰：陽動之坤而為坎，坤者純陰，故曰“溼”也。火就燥。荀爽曰：陰動之乾而成離，乾者純陽，故曰：“燥”也。虞翻曰：離上而坎下，水火不相射。崔覲曰：決水先流溼，然火先就燥。雲從龍，荀爽曰：龍，喻王者。謂乾二之坤五為坎也。虞翻曰：乾為龍，雲生天，故“從龍”也。風從虎。荀爽曰：虎，喻國君。謂坤五之乾二為巽，而從三也。三者，下體之君，故以喻國君。虞翻曰：坤為虎，風生地，故“從虎”也。

The Wenyan says: Water flows toward damp places. Xun Shuang says, following the idea of the ascending Qian and descending Kun: a yang line moves into Kun to form Kan, and since Kun is entirely yin, it is called 'damp'. The Wenyan says: Fire burns toward dry things. Xun Shuang says: a yin line moves into Qian to form Li, and since Qian is entirely yang, it is called 'dry'. Yu Fan says: Li is above and Kan is below, so water and fire do not interfere with each other. Cui Jin explains from common sense: when you open a water source, the water first flows to the lower damp place; when you light a fire, it first burns the dry things. The Wenyan says: Cloud follows the dragon. Xun Shuang says: the dragon symbolizes the king, referring to the nine in the second line of Qian moving up to the fifth line of Kun to form Kan. Yu Fan says: Qian is the dragon, and cloud arises from heaven, so it is called 'following the dragon'. The Wenyan says: Wind follows the tiger. Xun Shuang says: the tiger symbolizes the king, referring to the six in the fifth line of Kun moving down to the second line of Qian to form Xun, thus following the third line; the third line is the king of the lower trigram, so it is used to symbolize the king. Yu Fan says: Kun is the tiger, and wind arises from the earth, so it is called 'following the tiger'.

聖人作而萬物睹。虞翻曰：睹，見也。聖人則庖犧，合德乾五，造作八卦，以通神明之德，以類萬物之情。五動成離，日出照物皆相見，故曰“聖人作而萬物睹”也。陸績曰：陽氣至五，萬物茂盛，故譬以聖人在天子之位，功成制作，萬物咸見之矣。

The Wenyan says: When the sage arises, all things look up to him. Yu Fan says: "D睹" means to see. This sage models himself after Fuxi, and his virtue harmonizes with the Nine in the Fifth of Qian. He creates the Eight Trigrams to connect with the virtue of the divine and to compare with the actual conditions of all things. When the Nine in the Fifth moves, the upper trigram becomes Li. The sun rises and shines upon all things, so all things can see each other. Therefore, it is said, "When the sage arises, all things see." Lu Ji explains from the perspective of the trigram energies: when the yang energy rises to the fifth position, all things flourish. Therefore, he compares the sage to the ruler of the Son of Heaven: when his achievements are completed and his institutions established, all things look up to him.

本乎天者親上，荀爽曰：謂乾九二，本出於乾，故曰“本乎天”。而居坤五，故曰“親上”。本乎地者親下，荀爽曰：謂坤六五，本出於坤，故曰：“本乎地”。降居乾二，故曰“親下”也。崔覲曰：謂動物親於天之動，植物親於地之靜。則各從其類也。虞翻曰：“方以類聚，物以群分”。“乾道變化，各正性命”。“觸類而長”，故“各從其類”。

The Wenyan says: The origin comes from heaven and is close to the upper. Xun Shuang says: This refers to the Nine in the Second of Qian. It originates from Qian, so it is said "originates from heaven"; and it resides in the fifth position of Kun above, so it is said "close to the upper." The Wenyan says: The origin comes from earth and is close to the lower. Xun Shuang says: This refers to the Six in the Fifth of Kun. It originates from Kun, so it is said "originates from earth"; and it resides in the second position of Qian below, so it is said "close to the lower." Cui Jin explains from the nature of things: animals are close to the movement of heaven, while plants are close to the stillness of earth. The Wenyan says: All things follow their own kind. Yu Fan cites classical texts for explanation: "Places gather according to their kind, things are divided into groups," "The way of Qian moves and transforms, all things are properly endowed with their nature," "By analogy and extension, things grow," so it is said "each follows its own kind."

上九曰：亢龍有悔，何謂也？子曰：貴而無位，荀爽曰：在上，故“貴”。失正，故“無位”。高而無民，何妥曰：既不處九五帝王之位，故“無民”也。夫率土之濱，莫非王臣。既非王位，則民不隸屬也。賢人在下位，荀爽曰：謂上應三，三陽德正，故曰“賢人”。別體在下，故曰“在下位”。而無輔，荀爽曰：兩陽無應，故“無輔”。是以動而有悔也。荀爽曰：升極當降，故有“悔”。

The Wenyan asks: The line statement of the top line, "The dragon soaring high brings regret," what does it mean? Confucius answers: Being in a high position but without a real position. Xun Shuang says: Being at the top, so "exalted"; losing the proper position, so "without position." The Wenyan says: Residing in a lofty place but without the people. Hetuo says: Since not in the position of nine five, the sovereign, so "without people"; all under heaven are the subjects of the sovereign, but since not in the sovereign's position, the people are not subordinate to him. The Wenyan says: The virtuous person is in a low position. Xun Shuang says: This refers to the top line corresponding with nine three, the third line having proper yang virtue, so called "the virtuous person"; the third line belongs to the lower trigram, so called "in a low position." The Wenyan says: Therefore, any action brings regret. Xun Shuang says: Having reached the extreme, it should descend, hence "regret."

潛龍勿用，下也。何妥曰：此第二章，以人事明之。當帝舜耕漁之日，卑賤處下，未為時用，故云“下”。見龍在田，時舍也。何妥曰：此夫子洙泗之日，開張業藝，教授門徒，自非通舍，孰能如此。虞翻曰：二非王位，時暫“舍”也。終日乾乾，行事也。何妥曰：此當文王為西伯之時，處人臣之極，必須事上接下，故言“行事”也。或躍在淵，自試也。何妥曰：欲進其道，猶復疑惑。此當武王觀兵之日，欲以試觀物情也。

The Wenyan says: "A hidden dragon does not act," meaning it is in a low position. Hetuo says: This is the second chapter of the Wenyan, using human affairs to explain. It is equivalent to Yu Shun's time when he was farming and fishing, in a low position and not yet employed by the world, thus called "low." The Wenyan says: "A dragon appears on the field," meaning it is temporarily staying. Hetuo says: This is equivalent to Confucius teaching in the area between Zhu and Si, establishing the six arts and teaching disciples; if one is not accomplished and temporarily stays there, who could do so. Yu Fan, however, explains from the position of the line: the second line is not the throne, but merely a temporary "stay." The Wenyan says: "All day long diligent and vigorous," meaning diligent in action. Hetuo says: This is equivalent to King Wen when he was the Western Duke, at the peak of his position as a minister, needing to serve the king above and attend to the people below, thus called "acting." The Wenyan says: "Sometimes leaping in the deep," meaning self-testing. Hetuo says: Wanting to promote one's own plan but still having doubts; this is equivalent to King Wu's time at Mengjin when he observed the army, wanting to test the people's support or opposition.

飛龍在天，上治也。何妥曰：此當堯、舜冕旒之日，以聖德而居高位，在上而治民也。亢龍有悔，窮之災也。案：此當桀、紂失位之時。亢極驕盈，故致悔恨窮斃之災禍也。乾元用九，天下治也。案：此當三皇五帝禮讓之時。垂拱無為，而天下治矣。

The Wenyan says: A dragon soars in the heavens, meaning to govern in high position. Hetuo says: This is like the time when Yao and Shun wore the ceremonial caps and sashes, relying on their virtue to hold high office and govern the people. The Wenyan says: A dragon reaching its zenith brings regret, meaning that reaching the extreme brings calamity. Li Dingzuo's commentary says: This is like the time when King Jie of Xia and King Zhou of Shang lost their thrones, their arrogance and excess leading to regret and ultimate downfall. The Wenyan says: The use of all nines in Qian, meaning the virtue of the Supreme Ultimate is fully manifested, and the world is governed in order. Li Dingzuo's commentary says: This is like the time of the Three Sovereigns and Five Emperors, when they ruled by virtue, governing with ease and without action, and the world naturally became well-ordered.

王弼曰：此一章全以人事明之也。九，陽也。陽，剛直之物也。夫能全用剛直，放遠善柔，非天下之至治，未之能也。故“乾元用九”，則“正下治也”。夫識物之動，則其所以然之理，皆可知也。龍之為德，不為妄者也。潛而勿用乎？必窮處於下也。見而在田，必以時之通舍也。以爻為人，以位為時，人不妄動，則時皆可知也。文王明夷，則主可知矣。仲尼旅人，則國可知矣。

Wang Bi's general discussion of this chapter says: this chapter entirely uses human affairs to explain. Nine represents Yang, and Yang is a strong and upright thing. One who can fully employ strength and uprightness, and reject the style of being overly soft and flattering to gain favor, can do so only in a time of great peace and order in the world. Therefore, "Qian Yuan uses Nine" can bring the world into order. If one can recognize the direction of things, then the reasons for their being thus can all be known. The virtue of the dragon is not to act recklessly. If it remains hidden and does not act, then it must be in a low position. If it appears in the fields, then it must be temporarily in that position due to the situation. Taking the lines as people and the positions as times, if people do not act recklessly, then the situations can all be understood. King Wen lived in the time of Mingyi, and one can see how the ruler of that time was; Confucius became a traveler in exile, and one can see how the state was.

潛龍勿用，陽氣潛藏。何妥曰：此第三章，以天道明之。當十一月，陽氣雖動，猶在地中，故曰“潛龍”也。見龍在田，天下文明。案：陽氣上達於地，故曰“見龍在田”。百草萌牙孚甲，故曰“文明”。

The Wenyan says: "A hidden dragon does not act," meaning that the yang energy is still concealed. He Tuosaid: This is the third chapter of the Wenyan, using the heavenly way to explain. It corresponds to the eleventh month, where the yang energy has already begun to stir but is still underground, hence called "a hidden dragon." The Wenyan says: "A dragon appears in the field, and the world shines with brightness." Li Dingzuo's commentary says: When the yang energy rises to the surface, it is called "a dragon appears in the field"; when hundred herbs sprout and break through their shells, it is called "civilization."

孔穎達曰：先儒以為九二當太蔟之月，陽氣見地。則九三為建辰之月，九四為建午之月，九五為建申之月，上九為建戌之月，群陰既盛，上九不得言與時偕極。先儒此說，於理稍乖。此乾之陽氣漸生，似聖人漸進，宜據十一月之後，建巳之月已來。此九二爻當建丑建寅之間，於時地之萌牙物有生者，即是陽氣發見之義也。但陰陽二氣，共成歲功。故陰興之時，仍有陽在；陽生之月，尚有陰氣。所以六律六呂，陰陽相關，取象論義，與此不殊也。

Kong Yingda analyzed the old view of previous scholars who matched the yao with the month builder. Earlier scholars believed that the second yao, nine two, corresponds to the month of Taocu, which is the first lunar month, when yang energy begins to appear on the ground. Following this reasoning, nine three corresponds to the month of Jianchen, nine four to the month of Jianwu, nine five to the month of Jianshen, and the top nine to the month of Jianxu. However, by the time of Jianxu, the yin energy has already become dominant, so the top nine cannot be said to 'coincide with the time and reach the extreme'. Therefore, the previous scholars' view is slightly inconsistent with reason. The Qian hexagram discusses the gradual growth of yang energy, just as a sage gradually progresses. It should be calculated from the eleventh lunar month up to the month of Jiansi. In this way, the second yao is exactly between the months of Jianchou and Jianyin, when grass and trees begin to sprout and all things show signs of growth, which is the meaning of yang energy appearing. However, yin and yang energies together complete the work of a year, so when yin energy is strong, yang energy still exists, and when yang energy is active, yin energy still remains. Therefore, the six lu and six lü, with their interweaving of yin and yang, are similar in their symbolic meaning and interpretation.

終日乾乾，與時偕行。何妥曰：此當三月。陽氣浸長，萬物將盛，與天之運俱行不息也。或躍在淵，乾道乃革。何妥曰：此當五月。微陰初起，陽將改變，故云“乃革”也。飛龍在天，乃位乎天德。何妥曰：此當七月。萬物盛長，天功大成，故云“天德”也。亢龍有悔，與時偕極。何妥曰：此當九月。陽氣大衰，向將極盡，故云“偕極”也。

The Wenyan says: "All day long, the乾 is vigorous," meaning to keep pace with the times. Hetuo explained according to the month and yao: this corresponds to the third month, when the yang energy gradually increases, and all things are about to flourish, thus moving in unison with the heavens' continuous progress. The Wenyan says: "Soaring dragon in the abyss, the乾 path thus brings about change." Hetuo said: this corresponds to the fifth month, when the weak yin energy first arises, and the yang energy is about to change, hence "there is a change." The Wenyan says: "Flying dragon in the sky, thus occupying the position of Heavenly Virtue." Hetuo said: this corresponds to the seventh month, when all things flourish greatly, and the function of heaven is fully realized, hence "Heavenly Virtue." The Wenyan says: "Exalted dragon with regret, it is the time of the end of the time." Hetuo said: this corresponds to the ninth month, when the yang energy greatly declines, and is about to reach its end, hence "reaching the extreme."

乾元用九，乃見天則。何妥曰：陽消，天氣之常。天象法則，自然可見。王弼曰：此一章全說天氣以明之也。九，剛直之物，唯乾體能用之。用純剛以觀天，天則可見矣。乾元者，始而亨者也。虞翻曰：乾始開通，以陽通陰，故始通。

The Wenyan says: The creative power of Heaven, through the use of all nines, manifests the principles of Heaven. Hetuo says: The decline of yang is the natural state of the weather; the principles displayed by celestial phenomena can be clearly perceived. Wang Bi's general commentary says: This chapter entirely uses the principles of weather to explain. The number nine represents a strong and upright element, which can only be utilized by the body of Heaven; by observing Heaven with the principle of pure strength, the principles of Heaven can be seen. The Wenyan says: What is meant by the creative power of Heaven is to initiate and to be unobstructed. Yu Fan says: Heaven begins by initiating and being unobstructed, using yang to connect with yin, hence it is said 'beginning to be unobstructed'.

利貞者，性情也。干寶曰：以施化利萬物之性，以純一正萬物之情。王弼曰：不為乾元，何能通物之始。不性其情，何能久行其正。是故始而亨者，必乾元也。利而正者，必性情也。乾始而以美利利天下，虞翻曰：美利謂雲行雨施，品物流形，故“利天下”也。不言所利，大矣哉！虞翻曰：天何言哉！四時行焉，百物生焉，故利者大也。

The Wenyan says: What is meant by "benefit" and "uprightness" is the nature and disposition of all things. Ganbao says: To benefit all things by applying the principle of transformation is to act according to their nature; to maintain uprightness is to correct their actual disposition. Wang Bi says: Without the Qian Yuan, how could one understand the beginning of all things? Without returning disposition to nature, how could one maintain the middle and uprightness for long? Therefore, the one who initiates and connects is certainly Qian Yuan; the one who is beneficial and upright is certainly nature and disposition. The Wenyan says: Qian begins by benefiting the world with its beauty and benefit. Yu Fan says: "Beautiful benefit" refers to the movement of clouds and the descent of rain, the spreading and forming of all things, hence it is said "benefiting the world." The Wenyan says: It does not boast of its own benefit, truly great! Yu Fan cites Confucius' words: What has Heaven said? The four seasons proceed in order, all things grow accordingly, so its benefit is indeed great.

大哉乾乎，剛健中正，純粹精也。崔覲曰：不雜曰純，不變曰粹。言乾是純粹之精，故有剛、健、中、正之四德也。六爻發揮，旁通情也。陸績曰：乾六爻發揮變動，旁通於坤；坤來入乾，以成六十四卦，故曰“旁通情也”。時乘六龍，《九家易》曰：謂時之元氣，以王而行，履涉眾爻，是“乘六龍”也。以御天也。荀爽曰：御者，行也。陽升陰降，天道行也。

The Wenyan says: Great is Qian! It is strong, vigorous, central, and upright, possessing pure essence. Cui Jin explains the meaning: "Pure" means not mixed, and "cui" means not changed; thus, Qian possesses the pure essence and has the four virtues of strength, vigor, centrality, and uprightness. The Wenyan says: The six lines of Qian unfold and change, comprehending the nature of all things. Lu Ji explains according to the idea of "pan tongs": The six lines of Qian change and unfold, communicating with Kun; Kun then reverses and enters Qian, thus generating the sixty-four hexagrams, hence it is said "pan tongs qing" (comprehending the nature of things). The Wenyan says: It is used to drive the heavenly way. Xun Shuang says: "Yu" means to move; the rising of yang and the descending of yin is the movement of the heavenly way.

雲行雨施，天下平也。荀爽曰：乾升於坤，曰“雲行”。坤降於乾，曰“雨施”。乾坤二卦，成雨既濟。陰陽和均，和而其正，故曰“天下平”。君子以成德為行，干寶曰：君子之行，動靜可觀，進退可度，動以成德，無所苟行也。日可見之行也。虞翻曰：謂初。乾稱君子。陽出成為上德，雲行雨施則成離，日新之謂上德，故“日可見之行”。

The Wenyan says: Clouds flow and rain descends, bringing peace to the world. Xun Shuang explained according to the movement of Qian ascending and Kun descending: When Qian rises into Kun, it is called "clouds moving"; when Kun descends into Qian, it is called "rain descending." The two trigrams Qian and Kun thus exchange, forming the hexagram Ji Ji, where yin and yang are in harmony, balanced and proper, hence it is said "the world is peaceful." The Wenyan says: The gentleman takes cultivating virtue as the standard for his actions. Guan Bao said: The conduct of the gentleman, whether active or still, is observable; his advancement and retreat follow established norms. Every movement and action is for the cultivation of virtue, without any hasty or careless behavior. The Wenyan says: This refers to actions visible every day. Yu Fan said: This refers to the first line; Qian represents the gentleman, with yang energy emerging to achieve superior virtue. When clouds move and rain descend, it forms Li, and daily renewal is called superior virtue, hence it is said "actions visible every day."

潛之為言也，隱而未見，行而未成，是以君子弗用也。荀爽曰：“隱而未見”，謂居初也，“行而未成”，謂行之坤四。陽居陰位，未成為君。乾者，君卦也。不成為君，故不用也。君子學以聚之，問以辯之，虞翻曰：謂二。陽在二。兌在口；震為言，為講論；坤為文，故“學以聚之，問以辯之”。兌象，君子以朋友講習。

The Wenyan says: What is meant by "qian" (hidden) is being concealed and not yet revealed, acting but not yet accomplished, so the superior man temporarily does not act. Xun Shuang explains each line in sequence: "Hidden and not yet seen" refers to being in the first position, "acting but not yet accomplished" refers to moving to the fourth position of the坤 (Earth) trigram; a yang line in a yin position is still not able to become a ruler. The Qian (Heaven) trigram is the ruler trigram, but it cannot yet become a ruler, so it does not act. The Wenyan says: The superior man accumulates knowledge through learning and distinguishes right and wrong through inquiry. Yu Fan explains by taking the symbolic meaning: this refers to the Nine in the Second line. A yang line in the second position, Dui (Lake) represents the mouth, Zhen (Thunder) represents speech and discussion, Kun (Earth) represents writings, so it is said "learning accumulates it, inquiry distinguishes it," which also corresponds to the Image Commentary of the Dui trigram, which says "the superior man uses friends to discuss and study."

寬以居之，仁以行之。虞翻曰：震為寬，仁為行，謂居寬行仁，德博而化也。《易》曰：見龍在田，利見大人，君德也。虞翻曰：重言君德者，大人善世不伐。信有君德，後天而奉天時，故詳言之。九三：重剛而不中。虞翻曰：以乾接乾，故“重剛”。位非二五，故“不中”也。

The Wenyan says: To live with broad-mindedness and kindness, and to act with benevolence. Yu Fan says: Zhen represents broad-mindedness, and benevolence is action. This means living with broad-mindedness and acting with benevolence, which is the virtue of extensive grace and the ability to nurture. The Wenyan again cites the Yi: "Seeing the dragon in the field, it is advantageous to see the great man," which refers to the virtue of the sovereign. Yu Fan says: The repetition of "sovereign virtue" is because the great man's good deeds extend throughout the world without boasting, indeed possessing the virtue of a sovereign, who acts in accordance with the heavenly timing and carries out the heavenly way, hence the detailed explanation. The Wenyan says: The ninth trigram, the third line, has a yang line overlapping but not occupying the central position. Yu Fan says: The Qian trigram is connected to itself, so it is called "double hardness"; the third line is neither in the second position nor in the fifth position, hence it is said "not in the center."

上不在天，下不在田。何妥曰：上不及五，故云“不在天”。下已過二，故云“不在田”。處此之時，實為危厄也。故乾乾因其時而惕，雖危無咎矣。何妥曰：處危懼之地，而能乾乾懷厲，至夕猶惕，乃得“無咎”矣。九四：重剛而不中，案：三居下卦之上，四處上卦之下，俱非得中，故曰“重剛而不中”也。

The Wenyan says: The nine in the third line is not in the heavenly position, nor in the earthly position. Hetuo says: The nine in the third line cannot reach the fifth position above, hence it is said "not in the heavens"; it has already passed over the second position below, hence it is said "not in the fields." Being in such a position is indeed dangerous and difficult. The Wenyan says: Therefore, one should be diligent all day long and always cautious, thus even though there is danger, there will be no fault. Hetuo says: Being in a dangerous and cautious situation, yet remaining diligent without slack and keeping a mindful attitude, and still being cautious at dusk, one can achieve "no blame." The Wenyan says: The nine in the fourth line has two yang lines overlapping but is not in the central position. Li Dingzuo's commentary says: The third line is at the top of the lower trigram, and the fourth line is at the bottom of the upper trigram; neither is in the central position, hence it is said "double yang but not central."

上不在天，下不在田，中不在人，侯果曰：案下《繫》：易有天道，有地道，有人道，兼三才而兩之，謂兩爻為一才也。初兼二，地也。三兼四，人也。五兼六，天也。四是兼才，非正，故言“不在人”也。故或之。或之者，疑之也。故無咎。虞翻曰：非其位，故疑之也。夫大人者，《乾鑿度》曰：聖明德備，曰“大人”也。

The Wenyan says: It is not in heaven, not in the field, and not in the human position. Hou Guo cites classics as evidence: The Xici Xia says the Book of Changes has the way of heaven, the way of earth, and the way of humanity, combining the three elements and doubling each, meaning that every two lines form one element. The first and second lines form earth, the third and fourth form humanity, and the fifth and top form heaven. Although the nine fourth line is included in the combination of elements, it does not occupy the correct position, hence it is said "not in humanity." The Wenyan says: Therefore the word "or" is used. "Or" means doubt and uncertainty, hence there is no fault. Yu Fan says: The nine fourth line is not in its proper yang position, hence hesitation. The Wenyan says: What is meant by "great person." The Qian Zao Du says: A person who is wise and has a complete virtue is called "great person."

與天地合其德，荀爽曰：與天合德，謂居五也。與地合德，謂居二也。案：謂撫育無私，同天地之覆載。與日月合其明，荀爽曰：謂坤五之乾二成離，離為日。乾二之坤五為坎，坎為月。案：威恩遠被，若日月之照臨也。與四時合其序，翟玄曰：乾坤有消息，從四時來也。又案：賞罰嚴明，順四時之序也。

The Wenyan says: The Great Man harmonizes with the virtue of Heaven and Earth. Xun Shuang explains according to the idea of the ascending of Qian and the descending of Kun: harmonizing with Heaven's virtue refers to the Nine in the Second Line occupying the fifth position; harmonizing with Earth's virtue refers to the upper line descending to the second position. Li Dingzuo's commentary says: this refers to the Great Man nurturing all things without partiality, like Heaven's covering and Earth's bearing. The Wenyan says: harmonizing with the brightness of the sun and moon. Xun Shuang says: the fifth line of Kun descends to the second position of Qian to form Li, which represents the sun; the second line of Qian ascends to the fifth position of Kun to form Kan, which represents the moon. Li Dingzuo's commentary says: authority and grace extend far, like the illumination of the sun and moon. The Wenyan says: harmonizing with the order of the four seasons. Zhai Xuan says: Qian and Kun have the alternation of yin and yang, and the four seasons arise from this. Li Dingzuo adds: rewards and punishments are strict, following the order of the four seasons.

與鬼神合其吉凶，虞翻曰：謂乾神合吉，坤鬼合凶，以乾之坤，故“與鬼神合其吉凶”。案：禍淫福善，葉鬼神之吉凶矣。先天而天弗違，虞翻曰：乾為天、為先。大人在乾五，乾五之坤五，天象在先。故“先天而天弗違”。崔覲曰：行人事，合天心也。後天而奉天時。虞翻曰：奉，承行。乾四之坤初成震，震為後也，震春兌秋，坎冬離夏，四時象具。故“後天而奉天時”。謂承天時，行順也。崔覲曰：奉天時佈政，聖政也。

The Wenyan says: To harmonize with the spirits and gods, and thus know the auspicious and inauspicious. Yu Fan says: The Qian hexagram belongs to the divine and is associated with auspiciousness, while the Kun hexagram belongs to the spirits and is associated with inauspiciousness. When moving from Qian to Kun, it is said "to harmonize with the spirits and gods and thus know the auspicious and inauspicious." Li Dingzuo comments: To bring calamity upon the wicked and bestow blessings upon the virtuous, which is exactly in line with the auspicious and inauspicious governed by the spirits and gods. The Wenyan says: To act before the heavenly time and the heavens will not contradict. Yu Fan says: Qian represents Heaven and is the beginning; the great man resides in the fifth line of Qian. When the fifth line of Qian moves to the fifth line of Kun, the heavenly phenomena follow, so it is said "to act before the heavenly time and the heavens will not contradict." Cui Jin says: All human affairs are in accordance with the will of Heaven. The Wenyan says: To act after the heavenly time and to follow the heavenly way. Yu Fan explains based on the change of lines and the four seasons: "To follow" means to accept and carry forward. The fourth line of Qian moves to the first line of Kun to form Zhen, which has the meaning of "after." Zhen corresponds to spring, Dui to autumn, Kan to winter, and Li to summer, completing the four seasonal images. Therefore, it is said "to act after the heavenly time and to follow the heavenly time," meaning to accept the heavenly time and proceed accordingly. Cui Jin says: To issue decrees in accordance with the heavenly time, which is the governance of the sage.

天且弗違，況於人乎？荀爽曰：人謂三。況於鬼神乎？荀爽曰：神謂天，鬼謂地也。案：大人惟德動天，無遠不屆。鬼神饗德，夷狄來賓。人神葉從，猶風偃草，豈有違忤哉。亢之為言也，知進而不知退，荀爽曰：陽位在五，今乃居上，故曰“知進而不知退”也。

The Wenyan says: Even heaven does not contradict him, how much less would people? Xu Shuang says: Here, "people" refers to the third line. The Wenyan says: How much less would ghosts and spirits? Xu Shuang says: The "spirit" refers to heaven, and the "ghost" refers to earth. Li Dingzuo's commentary says: A great person can move heaven with virtue alone, reaching even the farthest places; ghosts and spirits accept his virtue, and the four barbarians come to submit. Both people and spirits are in harmony, like the wind bending grass, where could there be resistance? The Wenyan says: What is meant by "excess" is knowing only advancement and not knowing retreat. Xu Shuang says: A yang line should be in the fifth position, but now it is in the upper position, so it is said "knowing advancement but not knowing retreat."

知存而不知亡，荀爽曰：在上當陰，今反為陽，故曰“知存而不知亡”也。知得而不知喪，荀爽曰：得謂陽，喪謂陰。案，此論人君驕盈過亢，必有喪亡。若殷紂招牧野之災，太康遘洛水之怨，即其類矣。其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！荀爽曰：進謂居五。退謂居二。存謂五，為陽位。亡謂上，為陰位也。再出聖人者，上聖人謂五，下聖人謂二也。

The Wenyan says: One knows only preservation but not loss. Xu Shuang says: The upper position should originally belong to yin, but now it is yang, hence the saying "knowing preservation but not loss." The Wenyan says: One knows only gain but not loss. Xu Shuang says: "Gain" refers to yang, "loss" refers to yin. Li Dingzuo's commentary says: This refers to a ruler who is arrogant and overbearing, reaching an extreme, inevitably leading to loss. Examples include King Zhou of Shang who suffered defeat at Muyi and King Tai Kang who faced resentment from the Luo River, both falling into this category. The Wenyan says: Perhaps only the sage can understand advancement, retreat, preservation, and loss without losing the right path. Perhaps only the sage can do this. Xu Shuang says: "Advancement" refers to rising to the fifth position, "retreat" refers to descending to the second position; "preservation" refers to the fifth, since five is the yang position, "loss" refers to the upper position, since the upper is the yin position. The mention of the sage occurs twice, the first sage refers to the fifth line, and the second sage refers to the second line.

案：此則乾元用九，天下治也。言大寶聖君，若能用九天德者，垂拱無為，芻狗萬物，生而不有，功成不居，百姓日用而不知，豈荷生成之德者也。此則三皇五帝，乃聖乃神，保合太和，而天下自治矣。今夫子《文言》再稱聖人者，嘆美用九之君，能知進退存亡，而不失其正，故得“大明終始，萬國咸寧，時乘六龍，以御天也”。斯即有始有卒者，其唯聖人乎！是其義也。崔覲曰：謂失其正者，若燕噲讓位於子之之類是也。案：三王五伯，揖讓風頹，專恃干戈，遞相征伐，失正忘退，其徒實繁。略舉宏綱，斷可知矣。

Li Dingzuo commented: This is the meaning of "The Supreme Ultimate of Heaven uses the Nine, and the world is well governed." It refers to a sage king who holds the great position, if he can employ the virtue of the Nine, he can rule by doing nothing, letting things take their natural course, treating all things as straw dogs, nurturing all things without claiming them as his own, achieving great deeds without taking credit, and the people benefit every day without realizing it. How could he ever claim to possess the virtue of creation? This is precisely the state of mind of the Three Sovereigns and Five Emperors, who are both wise and divine: maintaining and gathering the great harmony of the universe, so the world naturally becomes well ordered. Now Confucius mentions the sage twice in the Wenyan, praising the ruler who can practice the virtue of the Nine, who understands the principles of advancement and retreat, existence and non-existence, without losing the right path, thus achieving "the great illumination from beginning to end, all the states in peace, the time riding the six dragons to govern the heavens." This is exactly what the Analects refers to as a person who has a beginning and an end, and such a person is probably only the sage. This is precisely the meaning. Cui Jin said: Those who lose the right path are like Yan Wang Kui who gave his throne to Zi Zhi. Li Dingzuo again commented: Since the Three Kings and Five Hegemons, the tradition of mutual recommendation has declined, and people rely on weapons, waging wars in succession, many have lost the right path and forgotten the principle of yielding. Here only the main points are briefly mentioned, and the rest can be clearly inferred.

(坤下坤上)。坤：元亨，利牝馬之貞。干寶曰：陰氣之始，婦德之常，故稱“元”。與乾合德，故稱“亨”。行天者莫若龍，行地者莫若馬，故乾以龍繇，坤以馬象也。坤，陰類，故稱“利牝馬之貞”矣。虞翻曰：謂陰極陽生，乾流坤形，坤含光大，凝乾之元，終於坤亥，出乾初子，品物咸亨，故“元亨”也。坤為牝，震為馬，初動得正，故“利牝馬之貞”矣。

The lower trigram of the坤 hexagram is坤, and the upper trigram is also坤, resulting in a pure yin trigram stacked upon itself. The hexagram statement says: "Kun, greatly prosperous and smooth, favorable to the constancy of a mare." Ganbao says: "Kun is the beginning of yin energy and the constant way of a woman's virtue, hence it is called 'Yuan'; it combines with the virtue of Qian, hence it is called 'Heng.' In the heavens, nothing surpasses the dragon; on the earth, nothing surpasses the horse, so Qian uses the dragon as its symbolic image, and Kun uses the horse as its symbolic image. Since Kun belongs to the category of yin, it is said 'favorable to the constancy of a mare.' Yu Fan explains according to the theory of the changing of yin and yang and the stem assignment: when yin reaches its extreme, yang is born, the energy of Qian flows into Kun to form the shape, and Kun contains vast brightness, gathering the vital energy of Qian; yin ends at the亥 position included in Kun, while yang arises again from the initial line of the子 position included in Qian, thus all things become prosperous, hence it is said 'Yuan Heng.' Since Kun represents the mother, and Zhen represents the horse, the initial line changing to its proper position indicates 'favorable to the constancy of a mare.'"

君子有攸往，先迷，後得主，利。盧氏曰：坤，臣道也、妻道也。後而不先，先則迷失道矣，故曰“先迷”。陰以陽為主，當後而順之，則利。故曰“後得主，利”。《九家易》曰：坤為牝，為迷。西南得朋，東北喪朋，安貞吉。崔覲曰：妻道也。西方坤兌，南方巽離，二方皆陰，與坤同類，故曰“西南得朋”。東方艮震，北方乾坎，二方皆陽，與坤非類，故曰“東北喪朋”。以喻在室得朋，猶迷於失道；出嫁喪朋，乃順而得常。安於承天之正，故言“安貞吉”也。

The Hexagram Statement says: A gentleman going somewhere, if he goes ahead, he will become lost, but if he follows later, he will find the master, which is beneficial. Lu Shi explains: The Hexagram of Earth represents the way of a minister and the way of a wife, which should be to follow behind rather than go ahead. If one goes ahead, he loses the right path, hence it is said "first to be lost." Yin follows Yang, and should be behind and submissive to it, thus it is said "after obtaining the master, it is beneficial." The Nine Schools' Commentary says: The Hexagram of Earth represents a mother and also confusion. The Hexagram Statement says: Going to the Southwest brings friends, going to the Northeast loses friends, and being steadfast in the right path brings good fortune. Cui Jin explains according to the positions of the Eight Trigrams: This refers to the way of a wife. The West is Earth and Lake, the South is Wind and Fire, both are Yin, similar to Earth, hence it is said "Southwest gains friends"; the East is Mountain and Thunder, the North is Heaven and Water, both are Yang, different from Earth, hence it is said "Northeast loses friends." This is used to illustrate that a woman, while at home, has many friends but still loses the right path; when she marries and leaves her friends, she becomes submissive and attains the proper path. Being steadfast in following the correct path of Heaven, it is said "steadfast in the right path brings good fortune."

《彖》曰：至哉坤元，《九家易》曰：謂乾氣至坤，萬物資受而以生也。坤者純陰，配乾生物，亦善之始，地之象也，故又嘆言至美。萬物資生，荀爽曰：謂萬一千五百二十策，皆受始於乾，由坤而生也。策生於坤，猶萬物成形，出乎地也。乃順承天。劉瓛曰：萬物資物於地，故地承天而生也。

The Commentary on the Judgment says: How exalted is the primordial power of the Earth! The Nine Schools Commentary on the Yi says: This refers to the vital energy of Heaven reaching the Earth, and all things depend on receiving it to be generated. The Earth is entirely yin, combining with Heaven to nurture all things, which is the beginning of goodness, the symbolic representation of the Earth. Therefore, the Commentary on the Judgment praises it as most beautiful and good. The Commentary on the Judgment says: All things rely on it for their growth. Xun Shuang explains from the perspective of divination: eleven thousand five hundred twenty lines of divination are all derived from Heaven's beginning, and are generated through the Earth; the number of lines originates from the Earth, just as the formation of all things arises from the Earth. The Commentary on the Judgment says: Thus it follows and supports Heaven. Liu Huan says: All things draw their resources from the Earth, so the Earth supports Heaven and nurtures all things.

坤厚載物，蜀才曰：坤以廣厚之德，載含萬物，無有窮竟也。德合無疆。蜀才曰：天有無疆之德，而坤合之，故云“德合無疆”也。含宏光大，荀爽曰：乾二居坤五為含，坤五居乾二為弘，坤初居乾四為光，乾四居坤初為大也。品物咸亨。荀爽曰：天地交，萬物生，故“咸亨”。崔覲曰：含育萬物為弘，光華萬物為大，動植各遂其性，故言“品物咸亨”也。

The Commentary on the Judgment says: The Earthly Mother is profound and carries all things. Shucai says: The Earth, with its vast and profound virtue, carries and includes all things without end. The Commentary on the Judgment says: Its virtue is boundless. Shucai says: Heaven has boundless virtue, and the Earth can harmonize with it, hence "virtue harmonizes with boundlessness." The Commentary on the Judgment says: It includes and is expansive, and its radiance is vast. Xunshuang matched each character with a line: the second line of Heaven corresponds to the fifth line of Earth as "include," the fifth line of Earth corresponds to the second line of Heaven as "expansive," the first line of Earth corresponds to the fourth line of Heaven as "radiance," and the fourth line of Heaven corresponds to the first line of Earth as "great." The Commentary on the Judgment says: All things are harmonious and prosperous. Xunshuang says: Heaven and Earth interact, and all things grow, hence "all things are harmonious and prosperous." Cui Jin explained from the meaning: including and nurturing all things is called "expansive," making all things radiant is called "great," and all creatures and plants fulfill their nature, hence "all things are harmonious and prosperous."

牝馬地類，行地無疆，侯果曰：地之所以含弘物者，以其順而承天也。馬之所以行地遠者，以其柔而伏人也。而又牝馬，順之至也。誡臣子當至順，故作易者取象焉。柔順利貞。君子攸行。《九家易》曰：謂坤爻本在柔順陰位，則利貞之。乾則陽爻來據之，故曰“君子攸行”。先迷失道，後順得常。何妥曰：陰道惡先，故先致迷失。後順於主，則保其常慶也。

The Commentary on the Judgment says: A mare is of the same kind as the earth, and walks across the land without limit. Hou Guo says: The earth is able to contain all things because it is obedient and serves heaven; a horse is able to travel far across the land because it is gentle and submissive to humans; and especially a mare, which is extremely obedient. This is a warning to ministers to be extremely gentle and submissive, so the author of the Book of Changes took this image. The Commentary on the Judgment says: Gentle and obedient, and favorable to uprightness, this is what the gentleman should follow. The Nine Schools Commentary says: The line of the Earth is originally in a gentle and obedient yin position, so it is favorable to uprightness; the yang line of Heaven comes to occupy it, hence it says 'the gentleman goes forth'. The Commentary on the Judgment says: To go ahead is to lose the right path, to follow later is to maintain the usual. He Tu says: The yin path dislikes going ahead, so to rush ahead leads to losing the right path; to follow later and be obedient to the master, one can preserve long-term good fortune.

西南得朋，乃與類行。虞翻曰：謂陽得其類，月朔至望，從震至乾，與時偕行，故“乃與類行”。東北喪朋，乃終有慶。虞翻曰：陽喪滅坤，坤終復生，謂月三日震象出庚，故“乃終有慶”。此指說易道陰陽消息之大要也。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”。《文言》曰：敬義立而德不孤。《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，坤為喪故也。

The Commentary on the Judgment says: going to the Southwest to gain friends is to go with like-minded people. Yu Fan explained using the Najia stem assignment and the lunar phases: this refers to yang obtaining its like, from the first day to the fifteenth day, the lunar phase progresses from Zhen to Qian, in line with the sequence of time, so it is said, "thus going with like-minded people." The Commentary on the Judgment also says: going to the Northeast to lose friends, in the end there is joy. Yu Fan said: yang loses and extinguishes Kun, after Kun ends, it will revive again, referring to the new moon appearing on the third day of the month forming the Zhen image, with the Najia stem assigned to Geng, so it is said, "thus ultimately there is joy." This is precisely explaining the main idea of the Way of the Book of Changes, the alternation of yin and yang: on the third day, yang changes and becomes Zhen, with the stem Geng assigned; on the eighth day, it becomes Dui, with the stem Ding assigned; Geng is in the West, Ding is in the South, so it is said, "Southwest gains friends" — two yang lines are called friends, so the Image Commentary of Dui says, "the gentleman learns from friends," the Wenyan says, "respect and righteousness are established, and virtue is not lonely," and the Commentary on the Judgment says, "thus going with like-minded people." On the twenty-ninth day, the lunar phase wanes into Yi and returns to Kun, hidden and concealed in Gui; Yi is in the East, Gui is in the North, so it is said, "Northeast loses friends" — that is the extinguishing of Qian by Kun, and since Kun governs loss, it is the reason for losing friends.

馬君云：孟秋之月，陰氣始著，而坤之位，同類相得，故“西南得朋”。孟春之月，陽氣始著，陰始從陽，失其黨類，故“東北喪朋”。失之甚矣。而荀君以為陰起於午，至申三陰，得坤一體，故曰“西南得朋”。陽起於子，至寅三陽，喪坤一體，故曰“東北喪朋”。就如荀說，從午至申，得坤一體，故曰“西南得朋”。陽起於子，至寅三陽，喪坤一體，故曰“東北喪朋”。就如荀說，從午至申，經當言南西得朋；子至寅，當言北東喪朋。以乾變坤，而言喪朋，經以乾卦為喪耶？此何異於馬也。

Yu Fan then criticized previous scholars' interpretations. Ma Rong said that in the seventh month of the first season, the yin energy began to become prominent, which was in the direction of Kun, and since similar energies attract each other, it was called "southwest gains friends." In the first month of the first season, yang energy began to become prominent, and yin energy followed yang, losing its own group, hence "northeast loses friends." This was a very serious mistake. Xun Shuang believed that yin energy began at Wu, reached Shen to form three yin energies, thus obtaining half of the structure of the Kun hexagram, hence "southwest gains friends." Yang energy began at Zi, reached Yin to form three yang energies, thus losing half of the structure of the Kun hexagram, hence "northeast loses friends." Following Xun Shuang's interpretation, from Wu to Shen, obtaining the structure of Kun, it should be called "southwest gains friends," and from Zi to Yin, losing the structure of Kun, it should be called "northeast loses friends." However, according to this sequence, from Wu to Shen, the text should say "southwest gains friends," and from Zi to Yin, it should say "northeast loses friends." Moreover, here the text refers to the transformation of Qian into Kun to explain losing friends, so is the text really treating the Qian hexagram as something lost? This is no different from Ma Rong's mistake.

安貞之吉，虞翻曰：坤道至靜，故“安”；復初得正，故“貞吉”。應地無疆。虞翻曰：震為應。陽正於初，以承坤陰；地道應，故“應地無疆”。《象》曰：地勢坤，王弼曰：地形不順，其勢順。宋衷曰：地有上下九等之差，故以形勢言其性也。君子以厚德載物。虞翻曰：勢，力也。君子謂乾陽，為德動。在坤下，君子之德車。故“厚德載物”。老子曰：勝人者有力也。

The Commentary on the Judgment says: Being content with uprightness brings good fortune. Yu Fan says: The principle of the Earth is characterized by utmost stillness, hence it is called 'contentment'. The hexagram Fu has its first line in the correct position, thus it is said 'uprightness brings good fortune'. The Commentary on the Judgment says: Being in harmony with the Earth's principle without boundaries. Yu Fan says: Zhen represents response; a yang line in the first position attains the correct position, thus it serves to support the yin of Kun, and the Earth's principle responds, hence it is said 'response to the Earth has no limits'. The Image Commentary says: The form of the Earth is Kun. Wang Bi says: The Earth's form itself is not characterized by smoothness, but its disposition is smooth. Song Zhong says: The Earth has nine levels of high and low differences, hence it explains its nature through its form. The Image Commentary says: The gentleman thus uses profound virtue to carry all things. Yu Fan says: 'Form' refers to strength; 'gentleman' refers to Qian yang, which is the origin of virtue, and it is located below Kun, thus it is called 'profound virtue carries all things'. The Dao De Jing says 'being able to overcome others is called strength'.

初六：履霜，堅冰至。干寶曰：重陰，故稱六。剛柔相推，故生變。占變，故有爻。《繫》曰：爻者，言乎變者也。故《易》、《繫辭》皆稱九、六也。陽數奇，陰數偶，是以乾用一也。坤用二也。陰氣在初，五月之時，自姤來也。陰氣始動乎三泉之下，言陰氣之動矣。則必至於履霜，履霜則必至於堅冰，言有漸也。藏器於身，貴其俟時，故陽有潛龍，戒以“勿用”。防禍之原。欲其先幾，故陰在三泉，而顯以履霜也。

The first line statement says: "Having stepped on frost, solid ice is about to come." Gan Bao says: "The accumulation of yin energy is called 'six'; the mutual movement of yang and yin leads to change, so divination takes change into account, thus producing lines. The Great Treatise says 'a line refers to change,' so both the Book of Changes and the Great Treatise use the numbers nine and six to refer to lines. Odd numbers represent yang, even numbers represent yin, so the trigram Qian uses one and the trigram Kun uses two. Yin energy reaches the first line at the time of May, coming from the hexagram Guo, where the first yin begins to arise. Yin energy starts to stir beneath the three layers of water, indicating that once yin energy begins to move, it inevitably progresses to stepping on frost; after stepping on frost, it inevitably leads to solid ice, showing that it proceeds gradually. Keeping the vessel hidden on one's body is valuable for waiting for the right time, so yang is symbolized by the hidden dragon, using 'do not use' to warn; guarding against the source of misfortune, hoping people will be alert at the very beginning, so when yin energy is still beneath the three layers of water, it is revealed by 'stepping on frost.'"

《象》曰：履霜堅冰，陰始凝也。馴致其道，至堅冰也。《九家易》曰：霜者，乾之命也。堅冰者，陰功成也。謂坤初六之乾四，履乾命令而成“堅冰”也。此卦本乾，陰始消，陽起於此爻，故“履霜”也。馴，猶順也，言陽順陰之性，成堅冰矣。初六始姤，姤為五月。盛夏而言堅冰，五月陰氣始生地中，言始於微霜，終至堅冰，以明漸順至也。

The Image Commentary says: Treading on frost and arriving at solid ice, this indicates the beginning of the gathering of yin energy; following this path, it reaches solid ice. The Nine Schools' Commentary says: Frost is the command issued by Qian, and solid ice is the accomplishment of yin's function. It refers to the first line of Kun moving to the fourth position of Qian, carrying out the command of Qian to form 'solid ice'. This hexagram originates from Qian; when yin energy begins to dissipate, yang energy starts to decline from this line, hence it is called 'treading on frost'. 'Xun' means following, indicating that yang follows the nature of yin, eventually forming solid ice. The first line corresponds to the beginning of the hexagram Gou, which is paired with the fifth month. Discussing solid ice in the height of summer is because yin energy has already begun to grow in the earth during the fifth month. It describes the process beginning with thin frost and ending with solid ice, to show that it proceeds gradually and smoothly.

六二：直方大。荀爽曰：大者，陽也。二應五，五下動之，則應陽出，直布陽於四方。不習無不利。荀爽曰：物唱乃和，不敢先有所習。陽之所唱，從而和之，“無不利”也。干寶曰：陰氣在二，六月之時，自遁來也。陰出地上，佐陽成物，臣道也，妻道也。臣之事君，妻之事夫，義成者也。臣貴其直，義尚其方，地體其大，故曰“直方大”。士該九德，然後可以從王事；女躬四教，然後可以配君子。道成於我，而用之於彼。不妨以仕舉為政，不妨以嫁學為婦。故曰“不習無不利”也。

The Line Statement of the Second Line says: "Straight, square, and great." Xun Shuang explained according to the rising of Heaven and the descending of Earth: "Great" refers to Yang. The Second Line, being in harmony with the Fifth Line, when the Fifth Line moves down and activates it, Yang energy responds and spreads Yang energy straight to all directions. The Line Statement also says: "No need for learning, nothing is not beneficial." Xun Shuang said: All things need a leader to respond. The Second Line does not dare to take the initiative in learning; it follows the Yang energy's leadership, hence "no need for learning, nothing is not beneficial." Gan Bao explained according to the concept of the hexagram's energy and human relationships: Yin energy reaches the Second Line, which corresponds to June, coming from the Hexagram of Withdrawal. Yin energy emerges above the ground, assisting Yang energy in generating all things. This is the way of a minister and the way of a wife. Ministers serve the king, and wives serve their husbands, all based on righteousness. A minister is esteemed for being straight, righteousness values being square, and Earth embodies greatness, hence "straight, square, and great." A gentleman must possess the nine virtues before he can engage in state affairs; a woman must have received the four teachings personally before she can marry a gentleman. The Way is realized within oneself and applied to others, so it is not improper to take office and then manage affairs, nor is it improper to marry and then learn to be a good wife, hence "no need for learning, nothing is not beneficial."

《象》曰：六二之動，直以方也。《九家易》曰：謂陽下動，應之，則直而行，布陽氣於四方也。不習無不利，地道光也。干寶曰：女德光於夫，士德光於國也。六三：含章可貞。虞翻曰：貞，正也。以陰包陽，故“含章”。三失位，發得正，故“可貞”也。

The Image Commentary says: The action of line six in the second is upright and square. The Nine Schools' Commentary says: This refers to the movement of yang below, and line six in the second responding to it, thus acting uprightly to spread the yang energy to all directions. The Image Commentary says: Without needing to study, there is no disadvantage, which is the great illumination of the earth's path. Gan Bao says: A woman's virtue becomes illustrious through her husband, and a gentleman's virtue becomes illustrious through the state. The line statement of line six in the third says: Containing a beautiful quality and being able to maintain uprightness. Yu Fan says: "Zhen" means uprightness; line six in the third, with a yin line enclosing yang, is thus said to "contain beauty"; originally, line three was in an improper position, but when it changes to yang, it attains uprightness, hence it is said to "be able to maintain uprightness."

或從王事，無成有終。虞翻曰：謂三已發成泰，乾為王，坤為事，震為從，故“或從王事”。地道無成而有終，故“無成有終”。干寶曰：陰氣在三，七月之時，自否來也。陽降在四，三公位也。陰升在三，三公事也。上失其權，位在諸侯。坤體既具，陰黨成群。君弱臣強，戒在二國。唯文德之臣，然後可以遭之，運而不失其柔順之正。坤為文，坤象既成，故曰“含章可貞”。此蓋平襄之王垂拱以晉鄭之輔也。苟利社稷，專之則可，故曰“或從王事”。遷都誅親，疑於專命，故亦或之。失後順之節，故曰“無成”。終於濟國安民，故曰“有終”。

The third line statement also says: Perhaps one may serve the king's affairs, not taking credit for the success but having a good ending. Yu Fan explained according to the changing lines: The sixth line three has changed to yang and formed the hexagram Tai. Heaven represents the king, Earth represents affairs, and Zhen represents following. Therefore, it says 'perhaps one may serve the king's affairs'. The way of Earth does not take credit for success but can still have a good ending, so it says 'without success but with a good ending'. Gan Bao explained according to the hexagram atmosphere and historical events: Yin energy reaches the third line, which corresponds to July, coming from the hexagram Po. Yang descends at the fourth line, which is the position of the three high officials; Yin ascends at the third line, which is the affairs of the three high officials. The sovereign has lost power, and actual authority lies in the hands of the feudal lords. The Earth hexagram has already been formed, and the Yin faction has gathered together, resulting in a weak sovereign and strong ministers. Caution is needed as seen in the states of Jin and Zheng. Only those with literary virtue can navigate such a situation without losing the proper conduct of flexibility and gentleness. Earth represents literature, and since the Earth image has already formed, it says 'containing brightness and being correct'. This is probably the situation of King Ping of Zhou and King Xiang of Zhou who ruled by doing nothing and relied on the support of Jin and Zheng. If it is indeed beneficial to the country, acting independently may not be wrong, so it says 'perhaps one may serve the king's affairs'; but moving the capital or punishing relatives is close to acting on one's own authority, so the word 'perhaps' is used with doubt. Losing the measure of being in a subordinate and obedient position, so it says 'without success'; but ultimately being able to save the country and benefit the people, so it says 'with a good ending'.

《象》曰：含章可貞，以時發也。崔覲曰：陽命則發，非時則含也。或從王事，知光大也。干寶曰：位彌高，德彌廣也。六四：括囊，無咎，無譽。虞翻曰：括，結也。謂泰反成否。坤為囊，艮為手，巽為繩，故括囊在外多咎也。得位承五，繫於包桑，故“無咎”。陰在二多譽，而遠在四，故“無譽”。

The Image Commentary says: "Containing virtue and being able to maintain constancy" means waiting for the right time to act. Cui Jin says: When yang has a command, it acts; if the time is not right, it remains concealed. The Image Commentary says: "Following the king's affairs" indicates great wisdom. Gan Bao says: The higher the position, the broader the virtue. The line statement of the fourth line says: "Tighten the bag, no blame, no praise." Yu Fan, following the change of the hexagram, explains the image: "Tighten" refers to binding, which describes the reversal of the hexagram Tai into the hexagram Po. The hexagram Kun represents a bag, Gen represents the hand, and Xun represents the rope, thus forming the image of tightening a bag. Although being in the outer trigram often brings calamity, the fourth line is in the correct position and above the fifth line, like being tied to the roots of a dense mulberry tree, hence "no blame." A yin line in the second position often receives praise, but this one is far away in the fourth position, hence "no praise."

干寶曰：陰氣在四，八月之時，自觀來也。天地將閉，賢人必隱，懷智苟容，以觀時釁，此蓋甯戚、籧瑗與時卷舒之爻也。不艱其身，則無咎。功業不建，故無譽也。《象》曰：括囊，無咎，慎不害也。盧氏曰：慎言則無咎也。

Ganbao explained according to the principles of the hexagrams and historical events: when the yin energy reaches the fourth line, it corresponds to August, coming from the hexagram Guan. The heavens and earth are about to become closed off, and the virtuous person must retreat, concealing his wisdom and temporarily enduring, in order to observe the cracks in the situation. This is probably a line like that of Ning Qi and Yun Yuan, who can flex and extend according to the time. Not involving oneself in difficulties brings no fault; since no achievements have been established, there is also no praise. The Image Commentary says: tying up the bag brings no fault, because of being cautious and thus not harmed. Lu said: being cautious in speech brings no fault.

六五：黃裳，元吉。干寶曰：陰氣在五，九月之時，自剝來也。剝者，反常道也。黃，中之色。裳，下之飾。元，善之長也。中美能黃，上美為元，下美則裳。陰登於五，柔居尊位，若成昭之主，周霍之臣也。百官總已，專斷萬機，雖情體信順，而貌近僣疑，周公其猶病諸。言必忠信，行必篤敬，然後可以取信於神明，無尤於四海也。故曰“黃裳，元吉”也。

The Line Statement of the fifth line says: "Yellow lower garment, great auspiciousness." Zhou Gong explained according to the principles of the hexagrams and historical events: when the yin line reaches the fifth position, it corresponds to September, coming from the hexagram "Splitting." "Splitting" is an image of violating the normal way. Yellow is the color representing the center, and the lower garment is the clothing worn on the lower body. Yuan is the beginning of all good things; the beauty of the center is expressed through yellow, the beauty of the upper is called Yuan, and the beauty of the lower is the lower garment. When a yin line occupies the fifth position, the gentle and compliant line takes the honorable position, just like the young emperor Cheng of the Zhou dynasty and the young emperor Zhao of the Han dynasty, who were assisted by ministers like the Duke of Zhou and Huo Guang. All officials abide by their duties and obey the regent, while the regent alone handles the state affairs. Although the regent's heart is truly loyal and sincere, his outward appearance may seem to exceed his authority, which even Zhou Gong found difficult. Therefore, one must speak with sincerity and act with earnest respect and reverence, only then can one gain the trust of the spirits and not be blamed by the people of the world. Thus it is said, "Yellow lower garment, great auspiciousness."

《象》曰：黃裳，元吉，文在中也。王肅曰：坤為文，五在中，故曰“文在中也”。干寶曰：當總已之任，處疑僣之間，而能終元吉之福者，由文德在中也。上六：龍戰于野，荀爽曰：消息之位，坤在於亥。下在伏乾，為其兼於陽，故稱“龍”也。

The Image Commentary says: "The yellow garment is originally auspicious," meaning that cultural virtue resides in the central position. Wang Su said: "Kun represents cultural virtue, and the line six in the fifth is located in the middle of the upper trigram, hence it is said 'cultural virtue is in the middle.'" Gan Bao said: "Shouldering the heavy responsibility of governing as regent over all officials, facing a situation of suspicion of overstepping one's position, yet ultimately attaining great auspiciousness, this is precisely because cultural virtue resides within the heart. The line statement of upper six says: 'A dragon is fighting in the fields.' Xun Shuang, based on the twelve message trigrams, said: According to the message positions, Kun is paired with Hai; since Kun contains hidden Qian beneath it, and it encompasses yang, it is called 'dragon.'"

其血玄黃。《九家易》曰：實本坤體，未離其類，故稱“血”焉。血以喻陰也。玄黃，天地之雜，言乾坤合居也。侯果曰：坤，十月卦也。乾位西北，又當十月。陰窮於亥，窮陰薄陽，所以戰也。故《說卦》云“戰乎乾”是也。六稱龍者，陰盛似龍，故稱“龍”也。

The line statement of the sixth line at the top says: the flowing blood is a mixture of dark blue and yellow. The "Nine Schools Commentary on the Yi" says: it actually belongs to the earth element, and has not yet left the category of yin, so it is called "blood"; blood is used as a metaphor for yin. Xuanhuang refers to the colors of heaven and earth mixed together, which indicates the union of qian and kun. Hou Guo, following the theory of the hexagram's relationship with the seasons and directions, says: kun is the hexagram of the tenth month, and qian is located in the northwest, which is also the tenth month; when yin energy reaches the亥 (hai) position, it reaches its extreme, and the extreme yin forces yang, thus leading to a confrontation. The "Sayings on the Hexagrams" mentions "fighting at qian," which refers to this. The sixth line at the top is a yin line but is called "dragon," because when yin reaches its extreme it is almost like a dragon, so it is called "dragon."

干寶曰：陰在上六，十月之時也。爻終於酉，而卦成於乾。乾體純剛，不堪陰盛，故曰“龍戰”。戌亥，乾之都也，故稱“龍”焉。陰德過度，以逼乾戰。郭外曰郊，郊外曰野。坤位未申之維，而氣溢酉戌之間，故曰“于野”。未離陰類，故曰“血”。陰陽色雜，故曰“玄黃”。言陰陽離則異氣，合則同功。君臣夫妻，其義一也。故文王之忠於殷，抑參二之強，以事獨夫之紂。蓋欲彌縫其闕。而匡救其惡，以祈殷命，以濟生民也。紂遂長惡不悛，天命殛之。是以至於武王，遂有牧野之事，是其義也。

Ganbao combines the principles of the hexagram energies, directions, and historical events to explain in detail: when the yin energy reaches the sixth line at the top, it corresponds to the month of October. The line position ends at You, while the hexagram structure completes at the position of Qian. The structure of Qian is entirely strong and rigid, unable to withstand the strong yin energy, so it is said 'dragon battle'. Xu and Hai are the territories of Qian, hence the term 'dragon'. The excessive power of yin approaches Qian and initiates a battle. The area outside the city is called the outskirts, and beyond the outskirts is the wild; the position of Kun is in the corner between Wei and Shen, yet its energy spreads to between You and Xu, hence 'in the wild'. The sixth line has not yet separated from the yin category, hence 'blood'; the combination of yin and yang colors results in 'dark yellow'. This explains that when yin and yang separate, their energies differ; when they combine, their functions are the same. The relationship between sovereign and minister and between husband and wife is similar. Therefore, King Wen remained loyal to the Shang dynasty, restraining his power which had already controlled two-thirds of the realm, to serve the tyrant King Zhou. His intention was to correct the shortcomings of the government and to rectify King Zhou's misdeeds, thus hoping to prolong the Shang dynasty's rule and to rescue the people. King Zhou, however, continued to commit evil deeds without repentance. Heaven intended to destroy him, so when King Wu came, the Battle of Muye finally occurred—this is precisely the meaning.

《象》曰：龍戰于野，其道窮也。干寶曰：天道窮，至於陰陽和薄也。君德窮，至於攻戰受誅也。柔順窮，至於用權變矣。用六：利永貞。干寶曰：陰體其順，臣守其柔。所以秉義之和，履貞之幹。唯有推變，終歸於正。是周公始於負扆南面，以光王道，卒於復子明辟，以終臣節，故曰“利永貞”也。

The Image Commentary says: "A dragon fighting in the wild, its path has reached its end." Gan Bao says: When the heavenly way reaches its extreme, yin and yang come into conflict; when a ruler's virtue reaches its limit, he must resort to military conflict and suffer punishment; when gentleness and compliance reach their limit, one must resort to flexible measures. The phrase "favorable for enduring adherence to the correct path" means: When yin is compliant and the minister holds to gentleness, he can uphold the harmony of righteousness and fulfill the firmness of uprightness; only by adapting and changing can one ultimately return to the correct path. This is like King Zhou Gong, who initially faced the screen and ruled facing south to uphold the Way of the King, and finally returned the power to the young King Cheng so that he could govern personally, thus preserving his ministerial virtue. Therefore, it is said "favorable for enduring uprightness."

《象》曰：用六，永貞，以大終也。侯果曰：用六，妻道也，臣道也，利在長正矣。不長正，則不能大終陽事也。《文言》曰：何妥曰：《坤·文言》唯一章者，以一心奉順於主也。坤至柔，荀爽曰：純陰至順，故“柔”也。而動也剛，《九家易》曰：坤一變而成震。陰動生陽，故“動也剛”。

The Image Commentary says: The use of the six lines signifies maintaining uprightness over a long period, aiming to complete the final outcome through vastness. Hou Guo said: The use of the six lines refers to the way of a wife and a minister, with the benefit lying in maintaining uprightness over a long period; without maintaining uprightness over a long period, one cannot broadly complete the affairs of the yang. The Wenyan says -- He Tu said: The Wenyan of the Qian hexagram has only one chapter, taking the idea of a single-minded adherence to the will of the sovereign. The Wenyan says: The Qian is extremely flexible and yielding. Xun Shuang said: Pure yin is most flexible and yielding, hence it is called 'flexible'. The Wenyan says: Yet when it moves, it becomes strong. The Jiujia Yi said: When the Qian changes once, it becomes Zhen, yin moving to generate yang, hence it is said 'movement is strong'.

至靜而德方，荀爽曰：坤性至靜，得陽而動，佈於四方也。後得主而有常，虞翻曰：坤陰，先迷後順，得常。陽出初，震為主，為常也。含萬物而化光。干寶曰：光，大也。謂坤含藏萬物，順承天施，然後“化光”也。坤道其順乎，承天而時行。荀爽曰：承天之施，因四時而行之也。

The Wenyan says: When it is extremely quiet, its virtue is upright. Xu Shuang says: The nature of the Earth is extremely quiet, and it only acts when it receives the yang energy, thus spreading it to all directions. The Wenyan says: Following the leader and maintaining a constant way. Yu Fan says: The Earth is yin, so it first loses its way, but then follows, thus attaining constancy; the yang comes from the first line, and Zhen is the leader and the constant. The Wenyan says: It includes all things and nurtures them to become great. Gan Bao says: "Light" means vastness, meaning that the Earth contains all things, follows the heavens' giving, and then nurtures and expands. The Wenyan says: How gentle and obedient the way of the Earth is, supporting the heavens and following the seasons. Xu Shuang says: Receiving the heavens' giving, and following the four seasons to carry them out.

積善之家，必有餘慶；虞翻曰：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。虞翻曰：坤積不善，以臣弒君，以乾通坤，極姤生巽，為餘殃也。

The Wenyan says: Those who accumulate good deeds will surely have remaining blessings. Yu Fan says: This refers to the first line. Qian represents the image of accumulating goodness, and Kun is the mother. After the yang is eliminated, it arises again from the Fu hexagram, and Zhen is the remaining blessings, which is the meaning of the Commentary on the Judgment saying "In the northeast, the companions are lost, yet ultimately there is celebration." The Wenyan also says: Those who accumulate evil deeds will surely have remaining calamities. Yu Fan says: Kun accumulates evil deeds, leading to a son killing his sovereign. Using Qian to penetrate Kun, when yang reaches its extreme elimination, the Guo hexagram gives rise to Xun, which is the remaining calamity.

案：聖人設教，理貴隨宜，故夫子先論人事，則不語怪力亂神，絕四毋必。今於易象，闡揚天道，故曰“積善之家，必有餘慶。積不善之家，必有餘殃”者：以明陽生陰殺，天道必然。理國修身，積善為本。故於坤爻初六，陰始生時，著此微言，永為深誡。欲使防萌杜漸，災害不生，開國承家，君臣同德者也。故《繫辭》云：善不積，不足以成名。惡不積，不足以滅身。是其義也。

Li Dingzuo comments: The sage established teachings and moral guidance, and the principle is to apply them appropriately. Therefore, Confucius first discussed human affairs and did not mention strange occurrences, bravery, disorder, or ghosts and spirits, and thus avoided four kinds of errors and did not act on personal assumptions. Now, in the Book of Changes, the focus is on elucidating the heavenly way, so it says, "A family that accumulates goodness will surely have abundant blessings; a family that accumulates evil will surely suffer abundant misfortune." This is used to indicate that yang represents life and yin represents destruction, which is the inevitable nature of the heavenly way. Governing the country and cultivating oneself both rely on the accumulation of goodness, so during the initial stage of the yin energy in the Qian hexagram, these profound words were specially written to serve as a deep warning. It is meant to advise people to prevent problems at their very beginning, so that disasters do not occur, and to enable the sovereign and ministers of a newly established state to be in harmony and unity. Therefore, the Great Treatise says, "Good deeds without accumulation cannot achieve a good reputation; evil deeds without accumulation cannot destroy oneself," which is exactly this meaning.

臣弒其君子弒其父，虞翻曰：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，臣弒君也。非一朝一夕之故，其所由來者漸矣。虞翻曰：剛爻為朝，柔爻為夕；乾為寒，坤為暑，相推而成歲焉。故“非一朝一夕”，所由來漸矣。由辯之不早辯也。孔穎達曰：臣子所以久包禍心，由君父不早辯明故也。此文誡君父防臣子之惡也。

The Wenyan says: A minister kills his sovereign, and a son kills his father. Yu Fan explains according to the message hexagram: When the earth element (Kun) eliminates the yang to the second line, the mountain (Gen) represents the young male, thus indicating the image of a son killing his father; when it eliminates to the third line and forms the hexagram of 'Opposition' (Po), the earth (Kun) represents the minister, thus indicating the image of a minister killing his sovereign. When the upper and lower parts are not in communication, the world cannot be a state, hence there are cases of sons killing fathers and ministers killing sovereigns. The Wenyan says: This is not due to a single day or night, but its origin is gradually formed. Yu Fan says: A yang line represents the morning, and a yin line represents the evening; Qian represents cold, and Kun represents heat, cold and heat alternating form a year, thus it is said 'not due to a single day or night,' its origin is gradually accumulated. The Wenyan says: This is because at the time when it should be distinguished, it was not distinguished early. Kong Yingda says: The reason ministers have long harbored evil intentions is because the sovereign and father did not distinguish clearly at an early time; this sentence is a warning to the sovereign and father to be vigilant against the evil thoughts of ministers.

《易》曰：履霜，堅冰至，蓋言順也。荀爽曰：霜者，乾之命令。坤下有伏乾，履霜堅冰，蓋言順也。乾氣加之，性而堅，象臣順君命而成之。直其正也，方其義也。虞翻曰：謂二。陽稱直。乾，其靜也專，其動也直，故“直其正”。方為闢，陰開為方。坤，其靜也翕，其動也闢，故“方其以也”。

The Wenyan cites the Yi: "Treading on frost, the firm ice is about to come," generally speaking about following the trend to achieve success. Xun Shuang says: "Frost is the command issued by Qian, hidden beneath Kun; treading on frost to reach firm ice, precisely refers to the concept of 'following.' The qi of Qian is added to Yin, and Yin's nature becomes condensed and firm, symbolizing the subject obeying the sovereign's command and thus accomplishing things. The Wenyan says: 'Straight' is its correctness, 'square' is its righteousness. Yu Fan cites the Great Treatise for explanation: this refers to line six in the second. Yang is called straight - when Qian is still, it is devoted; when it moves, it is straight, hence 'straight is its correctness'; square means to open up, and Yin's expansion is square - when Kun is still, it is restrained; when it moves, it expands, hence 'square is its righteousness.'

君子敬以直內，義以方外，敬義立而德不孤。虞翻曰：陽息在二，故“敬以直內”。坤位在外，故義以方外。謂陽見兌丁，西南得朋，乃與類行，故德不孤。孔子曰：必有鄰也。直方大，不習，無不利，則不疑其所行也。荀爽曰：直方大，乾之唱也。不習無不利，坤之和也。陽唱陰和，而無所不利，故“不疑其所行也”。

The Wenyan says: A gentleman uses reverence to straighten his inner self, and uses righteousness to make his outer conduct upright. When reverence and righteousness are established, virtue will not be isolated. Yu Fan explained according to the principle of yin-yang movement and the stem assignment: when yang energy grows to the second line, thus 'reverence straightens the inner self'; the坤 trigram is in the outer trigram, thus 'righteousness makes the outer conduct upright'. Yang appears in Dui and takes the stem Ding, which corresponds to 'gaining a companion in the southwest, and thus proceeding with like-minded ones', so virtue is not isolated. Confucius said 'there must be neighbors to accompany'. The Wenyan says: straight, upright, and great, without needing learning and without any disadvantage, then there will be no doubt about one's actions. Xun Shuang said: straight, upright, and great, is the initiative of Qian; not needing learning and without any disadvantage, is the response of Kun. Yang initiates and yin responds, thus there is no disadvantage, so it is said 'there is no doubt about one's actions'.

陰雖有美，含之，以從王事，弗敢成也。荀爽曰：六三陽位，下有伏陽。坤陰卦也。雖有伏陽，含藏不顯。以從王事，要待乾命，不敢自成也。地道也，妻道也，臣道也。翟元曰：坤有此三者也。地道無成，而代有終也。宋衷曰：臣子雖有才美，含藏以從其上，不敢有所成名也。地得終天功，臣得終君事，婦得終夫業，故曰“而代有終也”。

The Wenyan says: Yin, although possessing good qualities, remains concealed and is used for serving the king, not daring to take credit for achievements. Xu Shuang says: The sixth line in the third position originally belongs to a yang position, with hidden yang beneath it; the Qian hexagram is a yin hexagram, though it contains hidden yang, it remains concealed and does not reveal itself. When used for serving the king, it always waits for the command of Qian, not daring to achieve things on its own. The Wenyan says: This is the way of the earth, the way of a wife, and the way of a minister. Zhai Yuan says: The Qian hexagram encompasses these three ways. The Wenyan says: The way of the earth does not take credit for success, but instead completes the final task on behalf of Heaven. Song Zhong says: Although a minister may have talent and virtue, he conceals them to obey the sovereign, not daring to achieve fame. The earth can complete the affairs of Heaven, the minister can complete the affairs of the sovereign, the wife can complete the affairs of her husband, hence it is said, 'thus completing the final task.'

天地變化，草木蕃。虞翻曰：謂陽息坤成泰。天地反，以乾變坤，坤化升乾，萬物出震，“故天地變化，草木蕃”矣。天地閉，賢人隱。虞翻曰：謂四。泰反成否，乾稱賢人。隱藏坤中，以儉德避難，不榮以祿，故“賢人隱”矣。《易》曰：括囊，無咎，無譽，蓋言謹也。荀爽曰：六四陰位，迫近於五，雖有成德，當括而囊之，謹慎畏敬也。

The Wenyan says: When heaven and earth interact and change, grass and trees flourish. Yu Fan explains according to the concept of yin and yang: This refers to the growth of yang energy, causing the Earth to transform into the Tai hexagram. Heaven and earth reverse their positions, with Heaven transforming into Earth and Earth transforming into Heaven, and all things emerge from Zhen. Therefore, it is said, "Heaven and earth change, grass and trees flourish." The Wenyan says: When heaven and earth are closed off, the virtuous retreat. Yu Fan says: This refers to the fourth line. The Tai hexagram reverses into the Po hexagram. Heaven represents the virtuous person, who is hidden within Earth. With frugality as his virtue, he avoids calamity and does not take honor or rank as a glory, hence it is said, "The virtuous person retreats." The Wenyan cites the Yi: "Tightening the bag, there is no fault and no praise, which is roughly speaking about caution." Xun Shuang says: The fourth line is a yin position, close to the nine in the fifth. Although it possesses the virtue of accomplishment, it should be tightly wrapped and put into the bag, maintaining caution and reverence.

孔穎達曰：括，結也。囊，所以貯物，以譬心藏智也。閉其智而不用，故曰“括囊”。不與物忤，故“無咎”。功名不顯，故“無譽”也。君子黃中通理，正位居體，虞翻曰：謂五。坤息體觀，地色黃，坤為理。以乾通坤，故稱“通理”。五正陽位，故曰“正位”。艮為居，體謂四支也。艮為兩肱，巽為兩股。故曰“黃中通理，正位居體”。

Kong Yingda explains the meaning of the characters: "Kuo" means to tie up, and "nang" is a bag used for carrying things, and it is used as a metaphor for keeping wisdom hidden in the heart. To close and conceal wisdom without using it is called "kuo nang"; not conflicting with external things, therefore there is no blame; and without displaying achievements and fame, therefore there is no praise. The "Wenyan" says: A gentleman contains the beauty of harmony and balance within and is proficient in the principles of literature. He resides in the correct position and is at ease in his own place. Yu Fan explains according to the principle of yin and yang changes and the symbolic meaning: this refers to the sixth line in the fifth position. The earth's yang energy ceases, forming the structure of "Guan" (Observation), and the color of the earth is yellow; the earth represents order. Using heaven to connect with earth, so it is called "tong li" (passing through order). The fifth line originally is the correct position of yang, so it is called "zheng wei" (correct position). Gen represents dwelling, and "ti" refers to the limbs: Gen represents the two arms, Xun represents the two legs, so it is said "huang zhong tong li, zheng wei zu ti" (yellow in the center, passing through order, correct position in the body).

美在其中，而暢於四支，虞翻曰：陽稱美，在五中四支。謂股肱。發於事業，《九家易》曰：天地交而萬物生也。謂陽德潛藏，變則發見。若五動為比，乃事業之盛。美之至也。侯果曰：六五以中和通理之德，居體於正位，故能美充於中。而旁暢於萬物，形於事業，無不得宜，是“美之至也”。

The Wenyan says: beauty lies within the heart and is expressed through the limbs. Yu Fan says: yang is called beauty; it resides in the fifth position and communicates with the limbs; the limbs refer to the two thighs and the two upper arms. The Wenyan says: it is manifested in one's career. The Jiujia Yi says: when heaven and earth interact, all things grow; this refers to yang virtue originally being hidden, but once it moves, it becomes apparent. If the sixth line in the fifth position changes to form the Bi hexagram, this is the flourishing of one's career. The Wenyan says: this is the ultimate beauty. Hou Guo says: the sixth line in the fifth position possesses the virtue of harmony and rationality, and is established in the correct position, thus being able to be beautiful and full within, and to communicate smoothly with all things, manifesting in one's career without any inappropriateness; this is called "the ultimate beauty."

陰疑於陽，必戰。孟喜曰：陰乃上薄，疑似於陽，必與陽戰也。為其兼於陽也，故稱龍焉。《九家易》曰：陰陽合居，故曰“兼”。陽謂上六，坤行至亥，下有伏乾，陽者變化，以喻龍焉。猶未離其類也，故稱血焉。荀爽曰：實本坤卦，故曰“未離其類也”。血以喻陰順也。崔覲曰：乾坤交會，乾為大赤，伏陰柔之，故“稱血焉”。

The Wenyan says: When yin becomes strong and matches yang, there must be a struggle. Mengxi says: When yin rises upward and approaches yang to be equal, there must be a struggle with yang. The Wenyan says: Because it contains yang, it is called "dragon." The Jiujia Yi says: When yin and yang are together in one place, it is called "dual"; here, yang refers to the upper sixth line. The坤 moves to the亥 position, with the乾 hidden below. Yang is capable of transformation, so it is compared to a dragon. The Wenyan says: It has not yet separated from its kind, so it is called "blood." Xunshuang says: It actually belongs to the坤卦, so it is said "has not left its kind"; blood is used to symbolize the obedience of yin. Cui Jin says: When the乾 and坤 meet, the color of the乾 is great red. The hidden yin makes it soft, so it is called "blood."

夫玄黃者，天地之雜也。荀爽曰：消息之卦，坤位在亥，下有伏乾，陰陽相和，故言“天地之雜也”。天玄而地黃。王凱沖曰：陰陽交戰，故血玄黃。荀爽曰：天者陽，始於東北，故色玄也。地者陰，終於西南，故色黃也。

The Wenyan says: The term "xuanyang" refers to the mixture of the two colors of heaven and earth. Xun Shuang, following the twelve message hexagrams, explains: According to the positions of the twelve message hexagrams, the position of Kun is at Hai, with Qian hidden beneath it. Yin and yang harmonize with each other, hence it is said "the mixture of heaven and earth." The Wenyan also says: The color of heaven is dark and the color of earth is yellow. Wang Kaichong says: Yin and yang contend, hence blood appears in the color of xuanyang. Xun Shuang says: Heaven belongs to yang, beginning in the Northeast, hence its color is dark; earth belongs to yin, ending in the Southwest, hence its color is yellow.

《序卦》曰：有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以屯。屯者，盈也。屯者，萬物之始生也。崔覲曰：此仲尼序文王次卦之意也。不序乾坤之次者，以一生二，二生三，二生萬物。則天地之次第可知，而萬物之先後宜序也。萬物之始生者，言剛柔始交，故萬物資始於乾，而資生於坤。

The *Xugua Zhuan* says: After heaven and earth are formed, all things come into being. All things fill the space between heaven and earth, so after the *Qian* and *Kun* hexagrams comes the *Zun* hexagram. "Zun" means fullness, and also signifies the beginning of growth for all things. Cui Jin said: This is Confucius explaining the purpose behind King Wen's arrangement of the hexagram order. The reason for not explaining the order of the *Qian* and *Kun* hexagrams is that from one comes two, from two comes three, and from three come all things. The order of heaven and earth is naturally known, but the order of all things needs to be arranged. What is meant by the beginning of growth is that the principles of hardness and softness first come together, so all things begin with *Qian* and take shape through *Kun*.

(震下坎上)。屯：元、亨、利、貞。虞翻曰：坎二之初，剛柔交震，故“元、亨”；之初得正，故“利、貞”矣。勿用有攸往，利建侯。虞翻曰：之外稱往。初震得正，起之慾應，動而失位，故“勿用有攸往”。震為侯，初剛難拔，故利以建侯。老子曰：善建者，拔也。

The lower trigram of the Zhun hexagram is Zhen, and the upper trigram is Kan. The hexagram statement says: "Zhun, original, prosperous, beneficial, and proper." Yu Fan explained according to the principle of change: The Zhun hexagram comes from Kan. The second line of Kan moves down to the first position, and the interaction of yin and yang forms the lower trigram Zhen. Therefore, it is said "original, prosperous." This line has reached the correct position in the first place, so it is said "beneficial and proper." The hexagram statement says: It is not advisable to go forward, but it is beneficial to establish feudal lords. Yu Fan said: Going outward is called "going forward." The first line forms Zhen and has the correct position, so it is able to move and respond to the upper trigram, but once it moves, it loses the correct position, hence "do not go forward." Zhen represents feudal lords, and the first line is strong and upright, making it difficult to move, hence it is beneficial to establish feudal lords. The "Dao De Jing" says "those who are well established are not easily removed."

《彖》曰：屯，剛柔始交而難生。虞翻曰：乾剛坤柔，坎二交初，故“始交”。確乎難拔，故“難生”也。崔覲曰：十二月陽始浸長，而交於陰，故曰“剛柔始交”。萬物萌芽，生於地中，有寒冰之難，故言“難生”。於人事，則是運季業初之際也。

The Commentary on the Judgment says: "Zun, is the beginning of the union between the strong and the gentle, and difficulty arises." Yu Fan says: "Qian represents the strong, and Kun represents the gentle. The second line of Kan moves to the first position, so it is said 'the beginning of union'; being firm and difficult to move, it is said 'difficulty arises.' " Cui Jin, based on the interaction of the hexagram's energy with human affairs, says: "In the twelfth month, the yang energy begins to grow gradually and meets with the yin, so it is said 'the beginning of the union between the strong and the gentle'; all things sprout, emerging from the earth, yet they still have to endure the hardship of cold ice, so it is said 'difficulty arises.' " In terms of human affairs, this is precisely the time when an old era is coming to an end and a new enterprise is just beginning.

動乎險中，大亨貞。荀爽曰：物難在始生，此本坎卦也。案：初六升二，九二降初，是剛柔始交也。交則成震，震為動也，上有坎，是動乎險中也。動則物通而得正。故曰“動乎險中，大亨貞”也。雷雨之動滿形，荀爽曰：雷震雨潤，則萬物滿形而生也。虞翻曰：震雷坎雨，坤為形也。謂三巳反正，成既濟。坎水流坤，故“滿形”。謂雷動雨施，品物流形也。

The Commentary on the Judgment says: To act in a dangerous situation, great success is achieved by maintaining uprightness. Xun Shuang says: The difficulty of all things lies in their initial emergence; this hexagram originates from the Hexagram of Water. Li Dingzuo comments: The initial line of Water rises to the second position, and the nine in the second descends to the initial position; this is the beginning of the union between yin and yang. Once they begin to interact, the lower trigram becomes Zhen (Thunder), which signifies movement, and above it is Water, thus indicating "movement within danger." When there is action, all things become unobstructed and each attains its proper position, hence it is said "movement within danger, great success through uprightness." The Commentary on the Judgment also says: The movement of thunder and rain fills all things with form. Xun Shuang says: Thunder causes movement, rain provides nourishment, and thus all things become full and take shape. Yu Fan explains through the transformation of the hexagram: Zhen represents thunder, Kan represents rain, and Kun represents form; when the third line returns to its proper position, it becomes the Hexagram of Completion. Water from Kan flows into Kun, thus indicating "full form," meaning the movement of thunder and the application of rain cause all things to spread and take shape.

天造草昧。荀爽曰：謂陽動在下，造物於冥昧之中也。宜建侯而不寧。苟爽曰：天地初開，世尚屯難，震位承乾，故“宜建侯”。動而遇險，故“不寧”也。虞翻曰：造，造生也。草，草創物也。坤冥為昧，故“天造草昧”。成既濟定，故曰“不寧”，言寧也。干寶曰：水運將終，木德將始，殷周際也。百姓盈盈，匪君子不寧。天下既遭屯險之難，后王宜蕩之以雷雨之政，故封諸侯以寧之也。

The Commentary on the Judgment says: Heaven creates all things in the initial chaos and darkness. Xu Shuang says: This refers to the movement of yang energy below, creating all things in the darkness. The Commentary on the Judgment says: It is appropriate to establish feudal lords, yet there is no peace. Xu Shuang says: At the beginning of the creation of heaven and earth, the world is still in a difficult situation; the position of Zhen (Thunder) follows Qian (Heaven), so it says 'it is appropriate to establish feudal lords'; once there is movement, there is danger, so it says 'there is no peace'. Yu Fan says: 'Zao' means creation, 'cao' means the initial creation of all things, and the darkness of Kūn (Earth) is 'mèi', so it says 'Heaven creates in the initial darkness'; when it reaches the state of Ji Ji (Completion), and each line is stable, it says 'there is no peace', but actually it is referring to peace. Gan Bao, following the theory of the five virtues and historical events, says: The age of water is about to end, and the age of wood is about to begin, which is exactly the time of the transition from Yin to Zhou. The people are anxious and unsettled, and without a gentleman, there is no peace; since the world has already encountered a difficult situation, the later ruler should use the policy like thunder and rain to cleanse it, so he establishes feudal lords to stabilize the world.

《象》曰：雲雷，屯。《九家易》曰：雷雨者，興養萬物。今言屯者，十二月雷伏藏地中，未得動出。雖有雲雨，非時長育，故言屯也。君子以經論。荀爽曰：屯難之代，萬事失正。經者，常駐也。論者，理也。君子以經論，不失常道也。姚信曰：經，緯也。時在屯難，是天地經論之日，故君子法之，須經論艱難也。

The Great Image Commentary says: Clouds above and thunder below, this is the image of the Hexagram Zun. The Nine Families' Commentary explains: Thunder and rain are originally the forces that promote growth and nurture all things. Now they are called Zun, because in the twelfth month, thunder still lies hidden in the earth and cannot break forth. At this time, although there are clouds and rain in the sky, it is not the season for fostering growth, hence it is called Zun. The text then says: The gentleman thus arranges the affairs of the world. Xun Shuang believes: In the era of Zun, difficulties prevail, and all things lose their proper place. "Jing" refers to the constant way, and "lun" means governance. The gentleman engages in the affairs of the world at this time in order to never deviate from the constant path. Yao Xin explains: "Jing" and "wei" are opposites, meaning the act of weaving and managing. The very time of difficulty is also the time when heaven and earth establish their fundamental structures. Therefore, the gentleman emulates heaven and earth and must manage and govern amidst hardship.

初九：盤桓，利居貞，利建侯。虞翻曰：震起艮止，動乎險中，故“盤桓”。得正得民，“利居貞”。謂君子居其室，慎密而不出也。《象》曰：雖盤桓，志行正也。荀爽曰：盤桓者，動而退也。頓謂從二動，而退居初，雖盤桓，得其正也。以貴下賤，大得民也。荀爽曰：陽貴而陰賤，陽從二來，是以貴下賤，所以得民也。

The line statement for the first nine says: wandering and circling, favorable for dwelling in a proper position and maintaining correctness, favorable for establishing feudal lords. Yu Fan explained according to the hexagram image: the lower trigram Zhen (Thunder) is active and initiates movement, while the interacting trigram Gen (Mountain) is static and causes cessation. One movement and one cessation, with the position in the trigram Kan (Water) which represents danger, thus it is called 'wandering and circling'. The first nine, with a yang line in a yang position, attains the correct position, and is located below many yin lines, thus gaining the people's support, so it is favorable to dwell in a proper position, which is what the Great Treatise says about the gentleman dwelling in his room, being cautious and not easily going out. The Small Image Commentary says: although wandering and circling without advancing, the will and actions are correct. Xun Shuang explained: 'wandering and circling' is the appearance of moving and then retreating. This yang line originally moved from the position of nine two to the first position, seemingly circling without advancing, yet thus attaining its correct position. The Small Image Commentary also says: a noble person humbly occupying a low position, greatly gaining the people's support. Xun Shuang thought: yang represents nobility, yin represents lowliness. This yang line having descended from the second position, is precisely a noble person occupying a low position, thus gaining the people's support.

六二：屯如邅如，荀爽曰：陽動而止，故“屯如”也。陰乘於陽，故“邅如”也，乘馬班加。虞翻曰：屯邅盤桓，謂初也。震為馬作足，二乘初，故“乘馬”。班，躓也。馬不進，故“班如”矣。匪寇婚媾，女子貞不字，十年乃字。虞翻曰：匪非也。寇謂五。坎為寇盜，應在坎，故“匪寇”。陰陽德正，故“婚媾”。字，妊娠也。三失位，變復體離。離為女子，為大腹，故稱“字”。今失位為坤，離象不見，故“女子貞不字”。坤數十。三動反正，離女大腹。故十年反常乃字。謂成既濟定也。

The Line Statement of the Second Line says: "Difficult to start and difficult to move forward." Xu Shuang explains: Yang energy desires to move but is obstructed, so it is said "difficult to start" ("屯如"); the Six in the Second, being Yin and soft, overpowers the Yang of the First Nine, so it is said "difficult to move forward" ("邅如"), meaning circling and not advancing. The Line Statement also says: riding a horse yet circling and not moving forward. Yu Fan explains: "屯邅盘桓" refers to the First Nine; the lower trigram is Zhen, which represents a horse, and it is also "making a foot" (a horse ready to move), with the Six in the Second overpowering the First Nine, so it is said "riding a horse"; "ban" refers to a horse stumbling and hesitating, unwilling to advance, so it is said "circling and hesitating" ("班如"). The Line Statement further says: those coming are not robbers, but people coming to propose marriage; the woman remains virtuous and does not agree to marriage and childbearing, and only after ten years does she bear a child. Yu Fan explains: "匪" means "not"; "寇" refers to the Nine in the Fifth; the upper trigram is Kan, which represents robbers, and the line corresponding to the Six in the Second is within Kan, so it is said "not robbers" — it is in harmony with the Six in the Second, with both being virtuous, so it is called "marriage proposal." "字" means pregnancy and childbirth. The Six in the Third is out of position; when it changes, it becomes the trigram Li, which represents a middle woman and a large abdomen, so there is an image of "childbearing"; now the Six in the Third is out of position and belongs to the trigram Kun, and the Li image is hidden, so it is said "the woman remains virtuous and does not bear a child." The number of Kun is ten; when the Six in the Third changes back to its proper position, the image of the middle woman with a large abdomen reappears, so it is said that after ten years, returning to the normal path, she gives birth, that is, the whole hexagram becomes the "Already Completed" hexagram, and all lines are in their proper positions.

《象》曰：六二之難，乘剛也。崔覲曰：下乘初九，故為之難也。十年乃字，反常也。《九家易》曰：陰出於坤，今還為坤，故曰“反常也”。陰出於坤，謂乾再索而得坎。今變成震，中有坤體，故言陰出於坤。今還於坤，謂二從初即逆，應五順也。去逆就順，陰陽道正，乃能長養，故曰“十年乃字”。

The Small Image Commentary says: The difficulty of line six in the second position is due to its riding over a strong line. Cui Jin explains: Line six is above while line nine at the beginning is below; with a flexible line riding over a strong line, this causes its difficulty. The Small Image Commentary also says: It takes ten years to give birth, which is returning to the constant way. The Nine Schools Commentary explains: This yin line originally comes from the trigram Kun, and now it returns to Kun, so it is called 'returning to the constant way.' The phrase 'yin comes from Kun' refers to the trigram Qian seeking the trigram Kun twice and obtaining the trigram Kan; now the lower trigram of Zun becomes Zhen, which contains the trigram Kun, so it is said that yin comes from Kun. The phrase 'now returning to Kun' means that if line six follows line nine at the beginning, it is going against the way, but if it corresponds with line nine in the fifth position, it is in harmony; leaving behind the wrong and returning to the right, yin and yang each follow their proper way, and thus all things can grow and be nurtured, so it is said 'it takes ten years to give birth.'

六三：即鹿無虞，惟入于林中，虞翻曰：即，就也。虞謂虞人，掌禽獸者。艮為山，山足稱麓。麓，林也。三變體坎，坎為叢木。山下，故稱“林中”。坤為兕虎；震為麋鹿，又為驚走；艮為狐狼。三變禽走入林中，故曰“即鹿無虞，惟入林中”矣。君子幾，不如舍，往吝。虞翻曰：君子謂陽已正位。幾，近。舍，置。吝，疵也。三應於上，之應歷險。不可以往，動如失位。故“不如舍”之，往必吝窮矣。

The line statement of the third line says: chasing a wild deer without the guidance of a gamekeeper, one can only end up lost in the forest. Yu Fan explains: "即" means to approach or chase; "虞" refers to the gamekeeper, who is in charge of the mountains, forests, and wild animals. The upper trigram is Gen (Mountain), and the foot of the mountain is called "麓," which is the forest; when the third line changes, it becomes the trigram Kan, which represents dense woods, and since it is located below the mountain, it is called "in the forest." The trigram Kun represents the兕 and tiger, the trigram Zhen represents the deer and also signifies alarm and running, and the trigram Gen represents the fox and wolf; when the third line changes, all the wild animals are startled and run into the forest, hence the statement "chasing the deer without a gamekeeper, one can only enter the forest." The line statement continues: a gentleman who perceives subtle signs should not pursue them, for going forward will result in regret. Yu Fan explains: "gentleman" refers to a yang line that is in the correct position; "几" means near or close; "舍" means to abandon or set aside; "吝" means a flaw or regret. The third line corresponds with the sixth line above, but going to the responding line involves encountering the trigram Kan, which represents danger, so it is not advisable to go forward. Once it moves, it will lose its position, so "it is better to abandon" and stop, for forcing forward will lead to difficulty and regret.

《象》曰：即鹿無虞，以從禽也。案：《白虎通》云：禽者，何鳥？獸之總名，為人所禽制也。即此卦九五爻辭。王用三驅，失前禽，是其義也。君子舍之，往吝窮也。崔覲曰：君子見動之微，逆知無虞，則不如舍，勿往。往則吝窮也。

The Small Image Commentary says: Pursuing wild deer without a guardian, is because of a single-minded pursuit of game. Li Dingzuo cites the White Tiger Classic, saying: What is called 'qin'? It is the general term for birds and beasts, because they can be captured and controlled by humans, hence called qin. This is the same meaning of 'qin' used in the line statement of the Fifth Line of the卦 of "Comparison," which says: "The king uses three drives, losing the preceding game." The Small Image Commentary also says: The gentleman abandons pursuit, because proceeding forward would lead to difficulties and regret. Cui Jin explains: The gentleman can perceive subtle signs of change, foreseeing that there is no guide, and thus prefers to abandon rather than proceed; once he proceeds, he will fall into regret and hardship.

六四：乘馬班如，虞翻曰：乘，三也。謂三巳變坎，為馬，故曰“乘馬”。馬在險中，故“班如”也。或說乘初，初為建侯，安得乘之也。求婚媾，往吉，無不利。崔覲曰：屯難之時，勿用攸往。初雖作應，班如不進。既比於五，五來求婚。男求女，“往吉，無不利”。《象》曰：求而往，明也。虞翻曰：之外稱“往”。體離，故“明也”。

The line statement of the fourth line says: 'Riding a horse but circling and hesitating.' Yu Fan explains: 'What is being ridden is six three—six three has changed into Kan, which represents a horse, so it is said 'riding a horse'; the horse is trapped in the danger of Kan, so it is said 'circling and hesitating.' Some people say that the fourth line is riding on initial nine, but initial nine is the line of establishing a feudal lord, how can it be ridden upon? The line statement continues: 'Going forward to propose marriage, going forward is auspicious, there is no disadvantage.' Cui Jin explains: 'In the time of difficulty and blockage, it is originally not suitable to go forward; although initial nine corresponds with the fourth line, it remains hesitating and does not advance. The fourth line has already closely aligned with nine five, and nine five coming forward to propose marriage is the proper etiquette of a man proposing to a woman, so 'going forward is auspicious, there is no disadvantage.' The Small Image Commentary says: 'Going forward with a purpose is wise.' Yu Fan explains: 'Going outward is called 'going'; the fourth line is in the form of Li, which represents brightness, so it is said 'bright.'

九五：屯其膏，虞翻曰：坎雨稱“膏”。《詩》云：陰雨膏之，是其義也。小貞吉，大貞凶。崔覲曰：得屯難之宜，有膏澤之惠。謂與四為婚媾，施雖未光，小貞之道也，故“吉”。至於遠求嘉偶，以行大正，赴二之應，冒難攸往，固宜且凶。故曰“大貞凶”也。貞，正也。《象》曰：屯其膏，施未光也。虞翻曰：陽陷陰中，故“未光也”。

The line statement of the fifth line says: "The dew gathers and is difficult to spread." Yu Fan explains that Kan represents rain, and rain moistens things, so it is called "gao." The Book of Poetry says, "The rain moistens the earth," which is exactly this usage. The line statement continues: "To hold to the correctness of small matters brings good fortune, while to hold to the correctness of great matters brings misfortune." Cui Jin explains that the fifth line can harmonize with the proper measure in the time of difficulty, still possessing the grace of dew—it forms a marital relationship with the fourth line, and although its grace is not yet extensive, it conforms to the way of maintaining correctness in small matters, so it is said "good fortune." As for seeking a fine partner, to practice the great correctness, rushing forward to respond to the proper connection with the second line, facing the dangers of difficulty, then it should bring misfortune, so it is said "great correctness brings misfortune." "Zhen" means correctness. The Small Image Commentary says: "The dew gathers, indicating that the giving is not yet extensive." Yu Fan explains that the yang of the fifth line is trapped between the two yin lines above and below, so it is "not bright."

上六：乘馬班如，虞翻曰：乘，五也。坎為馬，震為行，艮為止，馬行而止，故“班如”也。泣血漣如。《九家易》曰：上六乘陽，故“班如”也。下二四爻雖亦乘陽，皆更得承五，憂解難除。今上無所復承，憂難不解，故“泣血漣如”也。體坎為血，伏離為目，互艮為手，掩目流血，泣之象也。《象》曰：泣血漣如，何可長也。虞翻曰：謂三變時，離為目。坎為血，震為出。血流出目，故“泣血漣如”。柔乘於剛，故不可長也。

The line statement of the sixth line at the top says: riding a horse that circles without moving forward. Yu Fan explains: the one being ridden is the nine in the fifth position; the upper trigram is Kan, representing a horse, and the lower trigram is Zhen, representing movement. The interacting trigrams are Gen, representing stopping. The horse wants to move but is stopped, hence the phrase "circles without moving forward." The line statement continues: crying with blood flowing, tears and snot flowing down. The Nine Schools' Commentary explains: the sixth line at the top overpowers the yang of the nine in the fifth position, hence "circles without moving forward." The lower lines six in the second and six in the fourth, although also overpowering yang, can still support the nine in the fifth, so their worries can be resolved and difficulties can be dispelled. Now the sixth line at the top is at the very top and has no yang to support, so its worries cannot be resolved, hence "crying with blood flowing down." In terms of the image, the sixth line at the top is in the trigram Kan, which represents blood; Kan is hidden by Li, which represents the eye; the interacting trigrams are Gen, which represents the hand. Covering the eye with the hand while blood flows from the eyes is exactly the image of crying. The Small Image Commentary says: crying with blood flowing down, how can such a situation last long? Yu Fan explains: when the sixth line in the third position moves, Li represents the eye, Kan represents blood, and Zhen represents movement. Blood flows from the eyes, hence "crying with blood flowing down." The sixth line at the top overpowers the strong line, hence it cannot last long.

《序卦》曰：物生必蒙，故受之以蒙。蒙者，蒙也，物之稚也。崔覲曰：萬物始生之後，漸以長稚，故言“物生必蒙”。鄭玄曰：蒙，幼小之貌。齊人謂萌之蒙也。(坎下艮上)。蒙：亨。虞翻曰：艮三之二。亨謂二。震剛柔接，故“亨”。蒙亨，以通行時中也。

The "Xu Guan Zhuan" says: When all things first begin to grow, they are necessarily in a state of ignorance and immaturity, so after the hexagram "Zun" comes "Meng"; "Meng" means ignorance, which is the stage of immaturity for all things. Cui Jin explains: After all things begin to grow, they gradually develop from sprouts into young plants, so it is said "wu sheng bi meng." Zheng Xuan explains: "Meng" refers to the appearance of being young and immature; people from Qi referred to the initial sprouting of grass and trees as "meng." The lower trigram of the primary hexagram is Kan, and the upper trigram is Gen. The hexagram statement says: "Meng," meaning smoothness. Yu Fan explains according to the change of hexagrams: "Meng" arises from the third line of Gen hexagram moving down to the second position; the term "hen" refers to the second line. The lines two to four form the trigram Zhen, at this time the strong line and the flexible line are connected and communicate, so it is "hen." "Meng" is smooth because it acts in a way that is open and appropriate for the time, and it attains the middle.

干寶曰：蒙者，離宮陰也。世在四。八月之時，降陽佈德，薺麥並生，而息來在寅，故“蒙”。於世為八月，於消息為正月卦也。正月之時，陽氣上達，故屯為物之始生，蒙為物之稚也。施之於人，則童蒙也。敬得其運，雖蒙必亨，故曰“蒙亨”。此蓋以寄成王之遭周公也。

Dry宝 explains using the method of Najia, world line, and the cycle of waxing and waning: The hexagram "Meng" belongs to the Li palace, which is the yin hexagram of the Li palace. The world line is on the fourth line. In August, yang energy declines and spreads its virtue, causing the sprouting of荠 and wheat together. According to the twelve cycles of waxing and waning, the energy of its birth comes from the寅 position, hence it is called "Meng." From the position of the world line, it belongs to August; from the cycle of waxing and waning, it is the hexagram of the first month. In the first month, yang energy rises, so "Zun" is the beginning of all things, and "Meng" is the stage when all things are still immature. Applied to human affairs, this represents the ignorance of a child. As long as one respectfully follows the fortune of the time one encounters, even in ignorance, one will surely achieve success, hence it is said "Meng is prosperous." Dry宝 believes this refers to the historical event of King Cheng of Zhou encountering the assistance of Duke Zhou.

匪我求童蒙，童蒙求我。虞翻曰：童蒙謂五，艮為童蒙。我謂二也。震為動起，嫌求之五，故曰“匪我求童蒙”。五陰求陽，故“童蒙求我，志應也”。艮為求，二體師象，坎為經。謂禮有來學，無往教。

The Hexagram Statement says: It is not I who go to seek the naive and ignorant, but rather the naive and ignorant who come to seek me. Yu Fan explains: "Childlike ignorance" refers to the sixth line in the fifth position. The upper trigram is Gen, representing a young male, thus symbolizing childlike ignorance. "I" refers to the ninth line in the second position. The lines two to four form the trigram Zhen, which represents movement and action. Zhen is active and initiates action, which may lead people to mistakenly think that the ninth line in the second position actively seeks the sixth line in the fifth position. Therefore, it is specifically stated as "Not I who seek the childlike ignorance." The sixth line, being yin, seeks the yang of the ninth line in the second position, so it is said "The childlike ignorance seeks me, and their aspirations correspond." This means the two lines have corresponding aspirations. Gen also has the meaning of seeking and searching. The ninth line in the second position governs all the yin lines, embodying the image of the hexagram Shi (The Army). Kan represents the constant method. This aligns with the rites that state: only scholars come to seek teachers for learning, not teachers going out to teach.

初筮告，再三瀆，瀆則不告，崔覲曰：初筮，謂六五求決於九二。二則告之。再三瀆，謂三應於上。四隔於三，與二為瀆，故二“不告”也。瀆，古黷字也。利貞。虞翻曰：二五失位，利變之正，故“利貞”。蒙以養正，聖功也。

The Hexagram Statement says: If you first inquire, he will tell you; but if you repeatedly question, it is a desecration, and then he will no longer tell you. Cui Jin explains: The term "initial divination" refers to the sixth line of the fifth trigram seeking a decision from the ninth line of the second trigram, and the second trigram then tells it. The term "repeated desecration" refers to the sixth line of the third trigram corresponding to the ninth line at the top, and the sixth line of the fourth trigram being separated from the third, both showing a disrespectful attitude toward the second trigram, so the second trigram no longer gives an answer. "Desecration" is the same as the ancient character "dut," meaning disrespect. The Hexagram Statement also says: It is advantageous to maintain the correct path. Yu Fan explains: The ninth line of the second trigram is in a yin position, and the sixth line of the fifth trigram is in a yang position; both lines are not in the proper position. It is advantageous for them to change and return to their proper places, hence it is said "advantageous to maintain the correct path." Cultivating the correct path during times of confusion is the accomplishment of a sage's virtue.

《彖》曰：蒙，山下有險，險而止，蒙。侯果曰：艮為山，坎為險，是山下有險。險被山止，止則未通，蒙昧之象也。蒙亨，以亨行時中也。荀爽曰：此本艮卦也。案：二進居三，三降居二。剛柔得中，故能通。發蒙時，令得進中矣。故曰“蒙亨，以亨行時中也”。

The Commentary on the Judgment says: The Hexagram of Enlightenment, which represents a mountain beneath a dangerous situation, encountering danger and stopping, is called Enlightenment. Hou Guo explains: The upper trigram is Gen (mountain), the lower trigram is Kan (water), which represents a mountain beneath a dangerous situation; the danger is blocked by the mountain, and the stopping prevents passage, thus forming the image of confusion. The Commentary on the Judgment also says: The Hexagram of Enlightenment is able to be smooth and unimpeded because it acts in accordance with the right way and is timely and centered. Xun Shuang believes this hexagram originally comes from the Hexagram of Mountain. Li Dingzuo adds: The Nine in the Second of Gen moves up to the third position, and the Six in the Third moves down to the second position, so that the strong and the weak are each in the center, thus enabling smoothness; at the proper time for enlightenment, allowing the strong yang to advance and occupy the center, hence it says, "Enlightenment is smooth because it acts in accordance with the right way and is timely and centered."

匪我求童蒙，陸績曰：六五陰爻，在蒙暗。蒙又體艮，少男，故曰“童蒙”。童蒙求我，志應也。荀爽曰：二與五志相應也。初筮告，以剛中也。崔覲曰：以二剛中，能發於蒙也。再三瀆，瀆則不告，瀆蒙也。荀爽曰：再三，謂三與四也。皆乘陽，不敬，故曰“瀆”。瀆不能尊陽，蒙氣不除，故曰“瀆蒙也”。

The Commentary on the Judgment cites the Hexagram Statement "Not I who seek the child-like and unenlightened." Lu Ji explains that the line Six in the Fifth is a yin line, located in a state of confusion and darkness, and the upper trigram of the Hexagram of Enlightenment is Gen, which represents the young male. Therefore, it is called "child-like and unenlightened." The Commentary on the Judgment says "The child-like and unenlightened seek me, their aspirations correspond." Xun Shuang explains that the lines Nine in the Second and Six in the Fifth have aspirations that correspond with each other. The Commentary on the Judgment says "The first divination reveals, because of the strong and central position." Cui Jin explains that because Nine in the Second is yang and occupies the central position, it can enlighten the confusion. The Commentary on the Judgment says "Repeatedly being disrespectful, if one is disrespectful, then it will not reveal, for it is disrespectful to the enlightenment." Xun Shuang explains that "repeatedly being disrespectful" refers to the lines Six in the Third and Six in the Fourth, which both overstep the yang lines, showing disrespect. Therefore, it is called "disrespectful to the enlightenment"; being disrespectful and not honoring the yang, the confusion cannot be dispelled, hence it is said "disrespectful to the enlightenment."

蒙以養正，聖功也。虞翻曰：體頤，故養。五多功。聖謂二，二志應五，變得正而亡其蒙，故“聖功也”。干寶曰：武王之崩，年九十三矣。而成王八歲，言天後成王之年，將以養公正之道，而成三聖之功。

The Commentary on the Judgment says: Cultivating the right path in a state of ignorance, this is the achievement of the virtue of sages. Yu Fan explains: The second to the top line of the hexagram of "Obstruction" corresponds to the hexagram of "Nourishment," and since "Nourishment" is about nurturing, it is said "nourishing." The fifth line originally has many achievements. "Saint" refers to the line nine in the second position. The line nine in the second position's aspirations correspond with the line six in the fifth position. After a change, each attains the correct position and the state of ignorance is completely removed, hence it is said "saintly achievement." Gan Bao then explains from historical events: When King Wu of Zhou died, he was already ninety-three years old, while King Cheng was only eight years old. Heaven extended King Cheng's lifespan, precisely to nurture him with fairness, thus achieving the achievements of the three sages: King Wen, King Wu, and Duke Zhou.

《象》曰：山下出泉，蒙。虞翻曰：艮為山，震為出，坎象流出，故“山下出泉”。君子以果行育德。虞翻曰：君子謂二。艮為果，震為行。育，養也。二至上有頤養象，故“以果行育德”也。

The Great Image says: Mountains with springs flowing out, this is the image of the hexagram Meng. Yu Fan explains: The upper trigram is Gen, meaning mountain; the interacting trigram is Zhen, meaning movement; Kan represents water and there is an image of flowing water, so it is said 'springs flowing out from the mountain'. The Great Image continues: The superior person thus acts decisively and cultivates virtue. Yu Fan explains: 'The superior person' refers to nine in the second line; Gen represents fruit, which has the meaning of decisiveness; Zhen represents action; 'cultivate' means to nurture. From the second line to the top line there is the image of Yi hexagram, which represents nourishment, so it is said 'act decisively and cultivate virtue'.

初六：發蒙，利用刑人，用說桎梏，以往吝。虞翻曰：發蒙之正，初為蒙始，而失其位。發蒙之正以成兌，兌為刑人，坤為用，故曰“利用刑人”矣。坎為穿木，震足艮手，互與坎連，故稱“桎梏”。初發成兌，兌為說，坎象毀壞，故曰“用說桎梏”。之應歷險，故“以往吝”。吝，小疵也。

The line statement of the first line says: To enlighten the ignorant, it is appropriate to apply punishment to warn people, enabling them to be freed from shackles and fetters; however, if one proceeds recklessly, there will be regret. Yu Fan explains: To enlighten the ignorant is to bring it back to the correct position. The first line is the beginning of ignorance, and being a yin line in a yang position, it is not in the correct position. After the first line changes to the correct position, the lower trigram becomes Dui, which represents punishment and execution, and Kun represents application, so it says "suitable for using executioners." Kan represents the image of cutting through wood, Zhen represents the foot, Gen represents the hand, and the interacting trigrams are connected with Kan, indicating shackles on the feet and fetters on the hands, hence "shackles and fetters." The first line changing to Dui, which represents joy and release, and the Kan image following it being destroyed, thus saying "using words to remove shackles and fetters," meaning to release the restraints. The first line moving to the response line involves passing through the danger of Kan, hence "regret"; "regret" refers to a minor flaw.

《象》曰：利用刑人，以正法也。虞翻曰：坎為法，初發之正，故“正法也”。干寶曰：初六戊寅，平明之時，天光始照，故曰“發蒙”。此成王始覺周公至誠之象也。坎為法律，寅為貞廉，以貞用刑，故“利用刑人”矣。此成王將正四國之象也。說，解也。正四國之罪。宜釋周公之黨，故曰“用說桎梏”。既感金滕之文，追恨昭德之晚，故曰“以往吝”。初二失位，吝之由也。

The Small Image Commentary says: It is appropriate to apply punishment in order to correct the law. Yu Fan explains: Kan represents law, and the first line moving to the correct position is called "correct law." Gan Bao explains according to Najia and historical events: The lower trigram of Meng is Kan, which contains Wu, and the first line corresponds to寅, Wu Yin is the time of early morning when the sky begins to brighten, and the light starts to illuminate, so it is called "beginning to enlighten." This is exactly the image of King Cheng beginning to realize the sincere intentions of Duke Zhou. Kan represents law, and寅 represents uprightness, integrity, and rectitude. Applying punishment with the virtue of uprightness is called "using punishment," which is the image of King Cheng about to correct the states around him. "Say" means release: after the crimes of the four states have been settled, it is appropriate to release the party of Duke Zhou, so it is called "using say to remove shackles." King Cheng was moved by the text in Jin Teng and regretted that he delayed in making known Duke Zhou's virtue, so it is called "previous regret." The first and second lines are not in the correct position, which is the source of regret.

九二：包蒙，吉。納婦，吉。子克家。《象》曰：子克家，剛柔接也。虞翻曰：坤為包。應五據初，初與三四同體，包養四陰，故“包蒙，吉”。震剛為夫，伏巽為婦，二以剛接柔，故“納婦，吉”。二稱家。震，長子，主器者。納婦成初。故有“子克家”也。

The line statement for the second line says: One who embraces and nurtures the ignorant is auspicious; taking a wife is auspicious; the son can uphold the family. The small image commentary says: The son can uphold the family because the strong and the weak are in contact. Yu Fan explains: The earth has the image of包容 (embracing). The second line is above the fifth line and below the first line, and the first line, third line, and fourth line are all part of the same group. The second line embraces and nurtures these four yin lines, so it is said '包蒙，吉' (embracing the ignorant, auspicious). The trigram Zhen (Thunder) is the strong and the husband, and the trigram Xun (Wind) hidden beneath Zhen is the weak and the wife. The second line connects the strong with the weak, so it is said '纳妇，吉' (taking a wife, auspicious). The second line is called 'home'; Zhen is the eldest son, who is the one to manage the ancestral temple and ritual vessels. Taking a wife and enabling the first line to achieve its position results in the image of 'the son upholding the family'.

六三：勿用娶女，見金夫，不有躬，無攸利。虞翻曰：謂三誡上也。金夫謂二。初發成兌，故三稱“女”。兌為見。陽稱金。震為夫。三逆乘二陽，所行不順，為二所淫。上來之三，陟陰。故曰“勿用娶女，見金夫”矣。坤身稱躬，三為二所乘，兌澤動下，不得之應，故“不有躬”。失位多凶，故“無攸利”也。《象》曰：勿用娶女，行不順也。虞翻曰：失位乘剛，故“行不順也”。

The line statement for the third line says: Do not marry such a woman, she loses her virtue when she sees a wealthy and powerful man, and there is no benefit. Yu Fan explains that this is the third line warning the top line. "Gold husband" refers to the second line. After the initial line moves, the lower trigram becomes Dui, which represents a young woman, so the third line is called "woman." Dui also represents seeing; yang is called gold; the interacting trigram Zhen represents husband. The third line moves against and takes advantage of the yang of the second line, thus acting improperly, and is instead invaded by the second line. The top line comes down to correspond with the third line, which is ascending to a yin line, so it says "do not marry the woman, seeing the gold husband." The trigram Kun represents the body, so it is called "body"; the third line is taken advantage of by the second line, Dui represents a marsh and its nature flows downward, unable to go forward to correspond with the top line, so it says "not having the body," meaning unable to maintain herself. The third line is out of position, and being out of position brings much misfortune, so "there is no benefit." The Small Image Commentary says: Do not marry such a woman, because her behavior is not proper. Yu Fan explains: The third line is out of position and moves against a yang line, so "behavior is not proper."

六四：困蒙，吝。《象》曰：困蒙之吝，獨遠實也。王弼曰：陽稱實也。獨遠於陽，處兩陰之中，闇莫之發，故曰“困蒙”也。困於蒙昧，不能比賢以發其志，亦鄙矣，故曰“吝”。六五：童蒙，吉。虞翻曰：艮為童蒙，處貴承上，有應於二，動而成巽，故“吉”也。《象》曰：童蒙之吉，順以巽也。荀爽曰：順於上，巽於二，有似成王任用周召也。

The fourth line statement says: Confined in ignorance, there is regret. The Small Image Commentary says: The regret of being confined in ignorance is due to its being alone distant from the yang reality. Wang Bi explains: A yang line is called 'real'; the sixth line at the fourth position is alone distant from the yang line, and is sandwiched between the sixth line at the third and the sixth line at the fifth, which are both yin lines. It is dark and without guidance, so it is said 'confined in ignorance'; being confined in ignorance, it cannot approach the virtuous to enlighten its mind, thus it becomes shallow, so it is said 'regret'. The fifth line statement says: A child in ignorance, auspicious. Yu Fan explains: The upper trigram is艮, which represents a child in ignorance; the sixth line at the fifth position holds a noble position and is above the ninth line at the top, and below it corresponds with the ninth line at the second. After change, it becomes巽, which is gentle and yielding, so it is said 'auspicious'. The Image Commentary says: The reason a child in ignorance is auspicious is because it is gentle and humble. Xun Shuang explains: The sixth line at the fifth position above follows the ninth line at the top and below humbly corresponds with the ninth line at the second, just like King Cheng employing Zhou Gong and Zhao Gong.

上九：擊蒙，不利為寇，利禦寇。虞翻曰：體艮為手，故“擊”。謂五巳變，上動成坎，稱寇。而逆乘陽，故“不利為寇”矣。御，止也。此寇謂二。坎為寇，巽為高，艮為山，登山備下，順有師象，故“利禦寇”也。《象》曰：利用禦寇，上下順也。虞翻曰：自上御下，故“順”也。

The line statement for the top nine says: To govern the confused state by forceful attack is not beneficial for oneself to become a marauder, but is beneficial for defending against marauders. Yu Fan explains: The upper trigram is Gen, which represents a hand, so there is an image of 'striking'. If the six in the fifth has already changed and the top nine also moves, it forms the trigram Kan, which is called a marauder; this is an instance of a yin line riding over a yang line, so it says 'not beneficial to be a marauder'. 'Defending' means to restrain; here the marauder referred to is the nine in the second. Kan represents marauders, Xun represents height, and Gen represents mountain. Ascending a high mountain to guard against the lower part, with the gentle and compliant following, there is the image of the hexagram Shi, so it says 'beneficial to defend against marauders'. The Small Image Commentary says: Beneficial to defend against marauders is because both upper and lower parts are compliant. Yu Fan explains: Governing from the upper position to restrain the lower position, so it is called 'compliant'.

《序卦》曰：物稚不可不養也。故受之以需。需者，飲食之道也。干寶曰：需，坤之游魂也。雲升在天，而雨未降，翱翔東西，須之象也。王事未至，飲宴之日也。夫坤者，地也；婦人之職也；百穀果蓏之所生，禽獸魚鱉之所託也；而在游魂變化之家，即烹爨腥實以為和味者也。故曰“需者，飲食之道也”。

The *Xugua Zhuan* says: When all things are young and immature, they cannot help but be nurtured, so after the hexagram *Meng* comes *Xu*; "Xu" refers to the way of food and drink. Ganbao explained it according to the eight palaces and the World and Response Lines: *Xu* is the wandering soul hexagram of the *Kun* palace. Clouds rise to the sky but rain has not yet fallen, drifting east and west, which is the image of waiting; the affairs of the Wang family have not yet arrived, which is the time for feasting. *Kun* represents the earth, which is the role of women, the place where hundreds of grains and fruits grow, and where birds, beasts, fish, and turtles take shelter; and *Xu* is in the first palace of wandering souls, which is precisely the meaning of cooking raw and pungent things into delicious food, so it is said, "Xu refers to the way of food and drink."

(乾下坎上)。需：有孚，光亨，貞吉。虞翻曰：大壯四之五。孚謂五。離日為光。四之五，得位正中。故“光亨”。“貞吉”，謂“壯于大輿之輻也”。利涉大川。何妥曰：大川者，大難也。須之待時，本欲涉難，既能以信而待，故可以“利涉大川”矣。

The primary hexagram has the lower trigram as Qian (Heaven) and the upper trigram as Kan (Water). The hexagram statement says: "Need," with sincerity in heart, brightness and smoothness, upholding correctness brings good fortune. Yu Fan explained according to the changing hexagram: "Need" comes from the fourth line of Dazhuang (Great Strength), where the nine in the fourth line moves up to the fifth position; "fu" refers to the nine in the fifth position. Li (Fire) represents the sun and brightness; the nine in the fourth line rises to the fifth position, attains a proper position and stands in the center without bias, hence "bright and smooth." The phrase "zheng ji" refers to the line statement of the fourth line of Dazhuang, "strength in the wheel spokes of a great carriage," indicating solid foundation. The hexagram statement also says: favorable for crossing a great river. He Tuo explained: "Great river" symbolizes great difficulties; waiting means waiting for the right time. The original intention was to cross through difficulties, and since one can wait with sincerity, it is favorable to cross the great river.

《彖》曰：需，須也。險在前也，何妥曰：此明得名由於坎也。坎為險也。有險在前，不可妄涉，故須待時然後動也。剛健而不陷。其義不困窮矣。侯果曰：乾體剛健，遇險能通，險不能險，義不窮也。

The Commentary on the Judgment says: "Need" means waiting, because there is danger ahead. Hetuo explains that this explains the origin of the hexagram's name, which is based on the upper trigram Kan, meaning danger; there is an obstacle in front, so one cannot act rashly, and must wait for the right time before taking action. The Commentary on the Judgment then says: being strong and upright yet not falling into danger, its meaning will not be exhausted. Houguo explains: the lower trigram is Qian, which is strong and upright, and even when encountering difficulties, it can pass through, so danger cannot hold it back, and thus its meaning is not exhausted.

需，有孚，光亨，貞吉。位乎天位，以正中也。蜀才曰：此本大壯卦。案：六五降四，有孚，光亨，貞吉。九四升五，位乎天位，以正中也。利涉大川，往有功也。虞翻曰：謂二失位，變而涉坎，坎為大川。得位應五，故“利涉大川”。五多功，故“往有功也”。

The Commentary on the Judgment says: The hexagram Need has sincerity, brightness and smoothness, and upholding the correct path brings auspiciousness, because it is in the position of the Son of Heaven and is upright and just. Shu Cai believes this hexagram originates from the hexagram Great Strength, which has changed. Li Dingzuo comments: In the hexagram Great Strength, the line Six in the Fifth descends to the fourth position, thus resulting in sincerity, brightness and smoothness, and upholding the correct path brings auspiciousness; the line Nine in the Fourth ascends to the fifth position, thus occupying the position of the Son of Heaven and being upright and just. The Commentary on the Judgment also says: It is advantageous to cross a great river, and going forward will bring merit. Yu Fan explains: The line Nine in the Second was out of position, but after changing, it needs to cross the water of Kan, which represents a great river; after becoming correct, it is in position and corresponds with the line Nine in the Fifth, thus 'advantageous to cross the great river'; the fifth line has much merit, thus 'going forward brings merit'.

《象》曰：雲上於天，需。宋衷曰：雲上於天，須時而降也。君子以飲食宴樂。虞翻曰：君子謂乾。坎水兌口。水流入口為飲。二失位，變體噬嗑，為食，故“以飲食”。陽在內，稱宴。大壯，震為樂，故“宴樂”也。

The Great Image Commentary says: Clouds rising to the sky, this is the image of the hexagram Need. Song Zhong explains: The clouds have already risen to the sky, waiting for the right time to rain. The Great Image Commentary continues: The superior person thus eats, drinks, enjoys music and remains tranquil, waiting for the right time. Yu Fan explains: "The superior person" refers to the lower trigram Qian. Kan represents water, the interacting trigrams include Dui which represents the mouth, and water entering the mouth is "drinking." Nine Two is out of its proper position, and after change it becomes the hexagram Shihe, which has the image of chewing and eating, so it is said "to eat and drink." A yang line in the inner trigram is called "banquet"; Need comes from Da Zhuang, and Da Zhuang's lower trigram Zhen represents music, so it is said "banquet and enjoyment."

初九：需于郊，利用恆，無咎。干寶曰：郊，乾坎之際也。既已受命，進道北郊，未可以進，故曰“需于郊”。處不避汙，出不辭難，臣之常節也。得位有應，故曰“利用恆”。雖小稽留，終於必達，故曰“無咎”。《象》曰：需于郊，不犯難行也。利用恆無咎，未失常也。王弼曰：居需之時，最遠於險；能抑其進，不犯難行；雖不應幾，可以保常，故“無咎”。

The line statement for the first line (Initial Nine) says: waiting in the outskirts, it is appropriate to maintain constancy, without fault. Guan Bao explains: "Outskirts" refers to the area where the trigrams Qian and Kan meet; since the mission has already been accepted, the path leads to the northern outskirts, yet one cannot proceed further, hence "waiting at the outskirts." Residing without avoiding filth and serving without shunning hardship are the constant virtues of a minister; the Initial Nine holds the correct position and has a corresponding superior line, hence "suitable for constancy." Although there is a slight delay, ultimately one will arrive, hence "without fault." The Small Image Commentary says: waiting in the outskirts is not to engage in perilous endeavors; it is appropriate to maintain the constant way without fault, meaning not losing the conventional path. Wang Bi explains: the Initial Nine is in a state of waiting, farthest from danger; it can restrain the desire to advance, not taking on perilous ventures, although it does not align with current opportunities, it can preserve the constant way, hence "without fault."

九二：需于沙，小有言，終吉。虞翻曰：沙謂五。水中之陽稱沙也。二變之陰，稱小。大壯震為言，兌為口。四之五，震象半見，故“小有言”。二變應之，故“終吉”。《象》曰：需于沙，衍在中也。虞翻曰：衍，流也。中謂五也。荀爽曰：二應於五，水中之剛，故曰“沙”。知前有沙漠。而不進也。體乾處和，美德優衍在中，而不進也。雖小有言，以吉終也。荀爽曰：二與四同功，而三據之，故“小有言”。乾雖在下，終當升上，二當居五，故“終吉也”。

The line statement for the second line says: waiting on sandy ground, with slight verbal criticism, ultimately brings good fortune. Yu Fan explains: "sandy ground" refers to the nine in the fifth position; a yang element in water is called sand. The second line becomes a yin line, and yin is called "small." The lower trigram of The Great Strength is Zhen (Thunder), representing speech, and the interacting trigram is Dui (Lake), representing mouth. After the nine in the fourth position rises to the fifth position, the Zhen trigram is only partially visible, hence "small verbal criticism." The second line transforms and corresponds with the nine in the fifth position, hence "eventually good fortune." The Small Image Commentary says: waiting on sandy ground indicates abundance and being in the center. Yu Fan explains: "derivative" means flowing out, and "center" refers to the nine in the fifth position. Xun Shuang explains: the second line corresponds with the nine in the fifth position, which is a yang element in water, hence called "sand." The second line knows there is a desert obstacle ahead and does not advance recklessly. It is located in the Qian trigram and occupies the middle and harmonious position, with virtue abundant within, hence it remains steadfast without advancing. The Small Image Commentary also says: although there is slight verbal criticism, it ultimately ends in good fortune. Xun Shuang explains: the second line and the fourth line have the same function, while the six in the third occupies the middle, hence "small verbal criticism." Although the Qian trigram is currently in the lower trigram, it will eventually rise to the upper position. The second line should be in the fifth position, hence "eventually good fortune."

九三：需于泥，致寇至。荀爽曰：親與坎接，故稱“泥”。須止不進，不取於四，不致寇害。《象》曰：需于泥，災在外也。崔覲曰：泥近乎外者也。三逼於坎，坎為險盜，故“致寇至”。是災在外也。自我致寇，敬慎不敗也。虞翻曰：離為戎，乾為敬。陰消至五遁，臣將弒君。四上壯坤，故“敬慎不敗”。

The third line statement says: waiting in the mud, leading to the arrival of bandits. Xun Shuang explains: the third line is adjacent to the upper trigram Kan water, so it is called 'mud'; it should stop and not advance, not seek the fourth line, thus not inviting bandits. The Small Image Commentary says: waiting in the mud, calamity is in the outer trigram. Cui Jin explains: mud is already close to the outer trigram; the third line approaches the trigram Kan, which represents danger and bandits, so 'leading to bandits coming' is the calamity in the outer trigram. The Small Image Commentary also says: it is oneself who invites the bandits; if one is respectful and cautious, one will not fail. Yu Fan explains: the mutual trigram contains Li, which represents military weapons, and Qian, which represents respect; if the yin energy is eliminated up to the fifth line, it becomes the hexagram Duan, which is the situation where a subject will rebel against the sovereign. The fourth line and the top line are strong and restrain the trigram Kun yin, so it is said 'respectful and cautious, not failing'.

六四：需于血，出自穴。案：六四體坎。坎為雲，又為血卦。血以喻陰。陰體卑弱，宜順從陽，故曰“需于血”。《九家易》曰：雲從地出，上升於天。自地出者，莫不由穴。故曰“需于血，出自穴”也。

The Line Statement of the Fourth Line says: waiting in blood, emerging from a cave. Li Dingzuo comments: the Fourth Line is in the body of Kan, which represents cloud, and is also called the 'blood hexagram'; blood is used to symbolize yin. Yin is weak and should follow yang, hence 'waiting in blood.' The Nine Schools' Commentary explains: clouds arise from the earth and then rise to the sky; whatever comes from the earth must pass through a hole or cave, hence 'waiting in blood, emerging from a cave.'

《象》曰：需于血，順以聽也。王弼曰：穴者，陰之路也。四處坎始，居穴者也。九三剛進，四不能距，見侵則避，順以聽命也。《九家易》曰：雲欲昇天，須時當降。順以聽五，五為天也。

The Small Image Commentary says: waiting in a pool of blood is being gentle and obedient. Wang Bi explains that a cave is the path where yin energy flows; six in the fourth is located at the beginning of kan, which is like a person living in a cave. Nine in the third is yang and advancing, six in the fourth is powerless to resist, and when pressed, retreats and obeys orders with gentleness. The Nine Schools Commentary explains that clouds wish to ascend to heaven but must wait for the right time to descend; six in the fourth obeys nine in the fifth with gentleness, because nine in the fifth is the position of heaven.

九五：需于酒食，貞吉。荀爽曰：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。雲須時欲降，乾須時當升。五有剛德，處中居正。故能帥群陰，舉坎以降。陽能正居其所，則吉。故曰“需于酒食”也。《象》曰：酒食貞吉，以中正也。《九家易》曰：謂乾二當升五，正位者也。盧氏曰：沈湎則凶，中正則吉也。

The line statement of the fifth line says: waiting in the midst of wine and food, maintaining uprightness brings auspiciousness. Xun Shuang explains: the position of the nine in the fifth line in the mutual trigrams forms the trigram Li (Fire), with the trigram Kan (Water) above it, which symbolizes cooking wine and food; the original subject of the hexagram Need is about the way of eating and drinking, so the trigram Kan is associated with the hexagram Need, taking the meaning of wine and food. Clouds wait for the right time to descend, and the pure yang waits for the right time to ascend; the nine in the fifth line possesses the virtue of firm strength, is in the center and uprightness, thus able to lead all the yin lines, lifting the water of Kan downward. Yang strength being upright in its position is auspicious, hence it is said 'waiting in the midst of wine and food.' The small image commentary says: wine and food being upright brings auspiciousness, because it is in the center and upright. The Nine Schools' commentary explains: this refers to the nine in the second line of the trigram Qian (Heaven) should ascend to the fifth position, thus each being in its proper place. Lu's interpretation says: indulgence in wine and food brings misfortune, while maintaining the center and uprightness brings auspiciousness.

上六：入于穴，荀爽曰：需道已終，雲當下入穴也。雲上升極，則降而為雨，故《詩》云：朝躋於西，崇朝其雨，則還入地，故曰“入于穴”。雲雨入地，則下三陽動而自至者也。有不速之客三人來，敬之終吉。荀爽曰：三人，謂下三陽也。須時當升，非有召者，故曰“不速之客”焉。乾升在上，君位以定；坎降在下，當循臣職。故“敬之終吉”也。《象》曰：不速之客來，敬之終吉。雖不當位，未大失也。荀爽曰：上降居三，雖不當位，承陽有實，故“終吉”，無“大失”矣。

The line statement of the sixth line at the top says: entering a cave. Xun Shuang explains that the way of waiting has reached its end, and the clouds should descend into the cave. When clouds reach their highest point, they will fall as rain, so the Book of Songs says that clouds rise in the west in the morning and rain falls within the same day, and the rain returns to the earth, hence saying "entering the cave." When clouds and rain enter the earth, the three yang lines below will move upward on their own. The line statement continues: there are three uninvited guests arriving, and if they are treated with respect, it will ultimately be auspicious. Xun Shuang explains that "three people" refer to the three yang lines in the lower trigram; they naturally wait for the right time to rise, and are not summoned by anyone, so they are called "uninvited guests." The yang of Qian rises to the upper position, thus establishing the position of the ruler; the yin of Kan descends to the lower position, and should follow the duties of the minister, hence "respecting them leads to ultimate auspiciousness." The Small Image Commentary says: uninvited guests arrive, and if they are respected, it will ultimately be auspicious; although their position is inappropriate, there is no great misfortune. Xun Shuang explains that the sixth line descends to the third position, although its position is inappropriate, it is supported by yang and has a solid foundation, hence "ultimate auspiciousness," and there is no "great misfortune."

《序卦》曰：飲食必有訟，故受之以訟也。鄭玄曰：訟，猶爭也，言飲食之會恆多爭也。(坎下乾上)。訟：有孚，干寶曰：訟，離之游魂也。離為戈兵，此天氣將刑殺，聖人將用師之卦也。訟，不親也。兆民未識天命不同之意。荀爽曰：陽來居二，而孚於初，故曰“訟有孚”矣。

The *Xugua Zhuan* says: When there is the advantage of food and drink, disputes are sure to arise, so the hexagram *Xu* is followed by *Song*. Zheng Xuan explains: "Song" is like contention, meaning that in gatherings involving food and drink, disputes often occur. The lower trigram is Kan (Water) and the upper trigram is Qian (Heaven). The hexagram statement says: *Song*, with sincere hearts. Gan Bao explains using the method of the eight palaces and the world and response lines: *Song* is the wandering ghost hexagram of the Li palace; Li represents weapons and warfare, indicating that the heavens are about to carry out punishments and executions, and sages are about to mobilize armies. "Song" means not being close to each other; millions of people still do not understand the principle that the heavenly mandate has changed. Xun Shuang explains: A yang line comes down to the second position and forms a mutual trust with the first line, hence it is said "Song has sincerity."

窒惕，中吉，虞翻曰：遁三之二也。孚謂二。窒，塞止也。惕，懼二也。二失位，故不言貞。遁將成否，則子弒父，臣弒君。三來之二，得中；弒不得行，故“中吉”也。終凶。虞翻曰：二失位，終止不變，則入於淵，故“終凶”也。利見大人，不利涉大川。侯果曰：大人，謂五也。斷決必中，故“利見”也。訟是陰事，以險涉險，故“不利涉大川”。

The Hexagram Statement says: Sincerity is blocked and the mind remains cautious and alert, if one remains in the center without excess, it is auspicious. Yu Fan explains according to the changing of the hexagram: The hexagram of Strife originates from the third line of the hexagram of Retreat; "faith" refers to the second line. "Blocked" means obstruction and prevention, "caution" refers to the second line being cautious. Since the second line is out of its proper position, the Hexagram Statement does not mention "uprightness." If the hexagram of Retreat continues to decline, it would become the hexagram of Non-communication, which represents a chaotic situation where a son kills his father and a minister kills his sovereign. Now, the third line comes down to the second position and attains the central position, so the act of rebellion is not possible, hence it is said "auspicious in the center." The Hexagram Statement also says: In the end, there will be misfortune. Yu Fan explains: The second line is out of its proper position, if it remains stationary and refuses to change, it will fall into a deep abyss, hence "misfortune in the end." The Hexagram Statement also says: It is advantageous to see a great person, but not advantageous to cross a great river. Hou Guo explains: "Great person" refers to the fifth line, who makes decisions in accordance with the middle path, hence "advantageous to see." Strife is a dark matter, crossing a great river is perilous, hence "not advantageous to cross a great river."

《彖》曰：訟，上剛下險，險而健，訟。盧氏曰：險而健者，恆好爭訟也。訟，有孚窒惕，中吉，剛來而得中也。蜀才曰：此本遁卦。案：二進居三，三降居二，是剛來而得中也。終凶，訟不可成也。王肅曰：以訟成功者，終必凶也。

The Commentary on the Judgment says: The卦 of Strife has a strong and vigorous upper trigram and a dangerous and treacherous lower trigram. Because it is both dangerous and treacherous and strong and vigorous, it becomes the卦 of Strife. Lu's interpretation says: A person whose inner nature is dangerous and treacherous but whose outer appearance is strong and resolute always likes to engage in disputes. The Commentary on the Judgment says: The卦 of Strife has sincerity blocked and a heart full of caution and fear. Being in the center is auspicious because a strong line comes down and occupies the central position. Shu Cai thinks this卦 originates from the卦 of Retreat. Li Dingzuo's commentary says: In the卦 of Retreat, the line six in the second ascends to the third position, and the line nine in the third descends to the second position. This is the case of a strong line coming down and occupying the central position. The Commentary on the Judgment also says: In the end, there is misfortune, because disputes cannot be pursued for success. Wang Su explains: Those who achieve success through litigation will ultimately meet with misfortune.

王弼曰：凡不和而訟，無施而可，涉難特甚焉。唯有信而見塞懼者，乃可以得吉也。猶復不可以終，中乃吉也。不閉其源，使訟不至，雖每不枉，而訟至終竟，此亦凶矣。故雖復有信，而見塞懼，猶不可以為終，故曰“訟，有孚，窒惕，中吉，終凶”也。無善聽者，雖有其實，何由得明。而令有信塞懼者，得其中吉，必有善聽之主焉。其在二乎？以剛而來，正夫群小，斷不失中，應其任矣。

Wang Bi explained that whenever there is contention between parties and disputes arise, no matter what is done, it will not be appropriate, especially when facing dangerous situations. Only those who are sincere in their integrity but blocked, thus harboring caution, can attain good fortune. Even so, they should not pursue the dispute to its end, for stopping at the middle is auspicious. If the source of contention is not blocked and disputes continue to arise, even if every judgment is fair, continuing the dispute to its end will still result in misfortune. Therefore, even though one is sincere and blocked, one should not carry the dispute to its conclusion. Hence the Hexagram Statement says, "Contention, with sincerity, blocked and cautious, middle is auspicious, end is ominous." If there is no one skilled in hearing disputes, even if the parties have genuine reasons, by what means can their case be made clear? And the one who can enable those sincere yet blocked and cautious to attain the middle auspiciousness must be someone skilled in hearing disputes, probably the Nine in the Second. It descends with the virtue of a yang line, rectifying many yin and weak persons, making decisions without losing the middle path, which is exactly the role it is suited for.

案：夫為訟，善聽之主者，其在五焉。何以明之？案爻辭：九五：訟，元吉。王氏注云：處得尊位，為訟之主，用其中正，以斷枉直。即《彖》云：利見大人，尚中正，是其義也。九二《象》曰：不克訟，歸逋竄也。自下訟上，患至掇也。九二居訟之時，自救不暇。訟既不克，懷懼逃歸，僅得免其終凶禍，豈能為善聽之主哉！年代綿流，師資道喪，恐傳寫字誤，以五為二，後賢當審詳之也。

Li Dingzuo remarked: In a case of litigation, the one who is good at hearing and judging the case should be the Nine in the Fifth. Why can we make such a judgment? Please look at the Line Statement: The Nine in the Fifth says, "Litigation, original good fortune." Wang Bi himself explained that he is in a position of honor and is the one who hears and judges the case, using the principle of uprightness and correctness to determine right and wrong. This is exactly what the Commentary on the Judgment says, "It is advantageous to see a great man, and to uphold the principle of uprightness and correctness." As for the Nine in the Second, the Small Image Commentary says, "Unable to win the litigation, he flees and escapes. Litigating against a superior, calamity comes upon him." The Nine in the Second is in the midst of litigation, and even self-preservation is difficult. Since he cannot win the case, he is filled with fear and flees home, only barely avoiding the worst calamity. How can he be the one who is good at hearing and judging the case? Over the long years, the tradition of transmission has been lost. Perhaps it was a mistake in copying, where the character "five" was written as "two." Later scholars should carefully examine this.

利見大人，尚中正也。荀爽曰：二與四訟，利見於五。五以中正之道，解其訟也。不利涉大川，入于淵也。荀爽曰：陽來居二，坎在下，為淵。《象》曰：天與水違行，訟。荀爽曰：天自西轉，水自東流，上下違行，成訟之象也。

The Commentary on the Judgment says: It is advantageous to see a great person, which is to value the principle of uprightness and correctness. Xu Shuang explains: Nine in the Second and Nine in the Fourth are in conflict, so it is advantageous to go and see Nine in the Fifth; Nine in the Fifth resolves their conflict by means of the principle of uprightness and correctness. The Commentary on the Judgment also says: It is not advantageous to cross a great river, for one would fall into a deep abyss. Xu Shuang explains: A yang line comes down to the second position, and the trigram Kan is at the bottom, which represents a deep abyss. The Great Image Commentary says: Heaven and water move in opposite directions, which is the image of the卦 of Strife. Xu Shuang explains: The heavenly body moves from west to east, while water flows from east to the lower direction, so the upper and lower move in opposite directions, forming the image of contention.

君子以作事謀始。虞翻曰：君子謂乾。三來變坤，為作事。坎為謀。乾知大始。故“以作事謀始”。干寶曰：省民之情，以制作也。武王故先觀兵孟津，蓋以卜天下之心，故曰“作事謀始”也。

The Great Image Commentary says: The superior man thus initiates planning at the beginning of undertaking affairs. Yu Fan explains: "The superior man" refers to the upper trigram Qian; the line Nine in the Third moving down transforms the lower trigram into Kun, which is associated with action and effort, hence "acting." Kan represents planning and deliberation; the Great Treatise states that Qian governs knowledge of the beginning, hence "planning affairs from the beginning." Gan Bao explains from historical events: this refers to examining the people's sentiments and then proceeding to make things; King Wu of Zhou first observed the army at Mengjin precisely to discern the people's inclinations, hence "planning affairs from the beginning."

初六：不永所事，小有言，終吉。虞翻曰：永，長也。坤為事，初失位，而為訟始，故“不永所事”也。小有言，謂初四易位成震，言三食舊德，震象半見，故“小有言”。初變得正，故“終吉”也。《象》曰：不永所事，訟不可長也。雖小有言，其辯明也。盧氏曰：初欲應四，而二據之。蹔爭，事不至永。雖有小訟，訟必辯明，故“終吉”。

The line statement for the first line says: Not prolonging the matter in dispute, with slight verbal contention, ultimately leads to good fortune. Yu Fan explains: "Yong" means long; the trigram坤 governs the matter, and the first line is out of its proper position and marks the beginning of litigation, hence "not prolonging the matter." The phrase "small verbal contention" refers to the first line exchanging positions with the fourth line to form the trigram Zhen, which represents speech. This refers to the line statement of the third line, "consuming its former virtue," at this point the Zhen image is only partially revealed, hence "small verbal contention." The first line attains the correct position through change, hence "ultimately good fortune." The Small Image Commentary says: Not prolonging the matter in dispute is because litigation cannot be long; although there is slight verbal contention, the right and wrong will eventually be clarified. Lu's explanation says: The first line wishes to correspond with the fourth line, but the second line is in between, so there is brief contention, and the matter does not prolong; although there is minor litigation, the right and wrong will certainly be clarified, hence "ultimately good fortune."

九二：不克訟，歸而逋。虞翻曰：謂與四訟，坎為隱伏，故“逋”乾位剛在上，坎濡失正，故“不克”也。其邑人三百戶，無眚。虞翻曰：眚，災也，坎為眚，謂二變應五。乾為百，坤為戶；三爻，故三百戶。坎化為坤，故“無眚”。

The second line statement says: You cannot win the lawsuit, and you flee back to your own territory. Yu Fan explains: This refers to the nine in the second line contesting with the nine in the fourth line; Kan represents concealment, so there is the image of 'fleeing' or 'evading'. The yang strength of the Qian trigram is high above, while the Kan trigram is submerged and the nine in the second line loses its proper position, hence 'not able to overcome', meaning unable to win. The line statement continues: His territory has only three hundred households and there is no calamity. Yu Fan explains: 'Sheng' refers to calamity; Kan represents calamity. This means that after the movement of the nine in the second line, it corresponds to the nine in the fifth line. The number of Qian is a hundred, Kun represents the gate, and Kun has three lines, hence 'three hundred households'; when Kan transforms into Kun, the calamity image disappears, hence 'no calamity'.

《象》曰：不克訟，歸逋竄也。荀爽曰：三不克訟，故逋而歸。坤稱邑。二者，邑中之陽人。逋，逃也，謂逃失邑中之陽人。自下訟上，患至掇也。荀爽曰：下與上爭，即取患害，如拾掇小物而不失也。坤有三爻，故云“三百戶，無眚”。二者，下體之君。君不爭，則百姓無害也。

The Small Image Commentary says: The case cannot be won, so one flees back to the territory for concealment. Xun Yu explains: Because the dispute cannot be won, one hides and returns. The Earthly Trigram is called the territory, and Nine Two is the yang masculine person within the territory; "bu" means fleeing, indicating that the territory has lost this yang masculine person. The Small Image Commentary also says: The lower position contends with the upper position, and the arrival of calamity is like reaching out to pick up something. Xun Yu explains: When the lower position contends with the upper position, it is like inviting calamity upon oneself, just as picking up a small object, which is easily obtained and will not be missed. The Earth Trigram has three lines, so the line statement says "three hundred households, no calamity." Nine Two is the ruler of the lower trigram; if the ruler does not contend, the people will not suffer.

六三：食舊德，貞厲，終吉。虞翻曰：乾為舊德。食謂初。四二已變之正。三動得位，體噬嗑食。四變食乾，故“食舊德”。三變在坎，正危貞厲，得位二，故“終吉”也。或從王事，無成。虞翻曰：乾為王。二變否時，坤為事，故“或從王事”。道無成而代有終，故曰“無成”。坤三同義也。《象》曰：食舊德，從上吉也。侯果曰：雖失其位，專心應上，故能保全舊恩，食舊德者也。處兩剛之間，而皆近不相得。乘二負四，正之危也。剛不能侵，故“終吉”也。

The line statement for the third line says: Enjoy the old virtue and merit, maintain correctness and be cautious of danger, ultimately leading to good fortune. Yu Fan explains: The upper trigram is Qian, representing the old virtue; 'food' refers to the initial line, line one. Both the fourth line and the second line have changed and each returned to their proper positions, so the third line, after moving, attains the correct position and forms the structure of the hexagram Shihe, symbolizing the act of chewing and eating; the fourth line, after changing, supports the food of the Yang of Qian, thus saying 'eat the old virtue.' After moving, the third line is in the middle of Kan, which is a dangerous place, hence 'correctness with danger.' It is in harmony with the second line and thus 'ultimately good fortune.' The line statement continues: Sometimes assisting the king in affairs, not claiming the accomplishment oneself. Yu Fan explains: Qian represents the king; when the second line changes into the hexagram Po, Kun takes charge, hence 'sometimes assisting the king in affairs.' The way of a minister is not to claim the accomplishment, but to continue the task on behalf of the king, hence 'no accomplishment'; this is similar to the meaning of the third line in the hexagram Kun. The Small Image Commentary says: Enjoy the old virtue and follow the superior, thus leading to good fortune. Hou Guo explains: Although the third line has lost its correct position, it remains devoted to correspond with the ninth line above, thus preserving the old favor, which is the way of 'eating the old virtue.' It is sandwiched between the second and fourth lines, both of which are strong lines. Although close, they do not harmonize; below it is the second line and above it is the fourth line, which is its dangerous position. However, the strong lines cannot overpower it, hence 'ultimately good fortune.'

九四：不克訟，復即命渝，安貞吉。虞翻曰：失位，故“不克訟”。渝變也。不克訟，故復位。變而成巽，巽為命令，故“復即命渝”。動而得位，故“安貞吉”。謂二已變坤安也。《象》曰：復即命渝，安貞吉，不失也。侯果曰：初既辯明，四訟妄也。訟既不克，當反就前理。變其詔命，則安靜貞吉而不失初也。

The fourth line statement says: The lawsuit cannot be won, so one returns to the correct position and changes attitude, and by maintaining proper conduct, it is auspicious. Yu Fan explains: Nine in the fourth is a yang line in a yin position, thus losing its proper place, hence 'cannot win the lawsuit'; 'yu' means change. Since the lawsuit is lost, one should return to one's proper position; after the movement, it becomes Xun, which represents orders, so it says 'returning to the correct position and changing'. Movement and attaining a proper position leads to 'maintaining proper conduct and being auspicious'; this refers to nine in the second having transformed into Kun, which represents peace and order. The Small Image Commentary says: returning to the correct position and changing attitude, maintaining proper conduct leads to auspiciousness, without losing anything. Hou Guo explains: the disputes of initial six have already been clarified, so the disputes of nine in the fourth are baseless; since the lawsuit cannot be won, one should return to the original principle, change the command issued, thus being quiet and maintaining proper conduct, which is auspicious, and not losing the correct response of initial six.

九五：訟，元吉。《象》曰：訟，元吉，以中正也。王肅曰：以中正之德，齊乖爭之俗，元吉也。王弼曰：處得尊位，為訟之主。用其中正，以斷枉直。中則不過，正則不邪，剛則無所溺，公則無所偏。故“訟，元吉”。

The fifth line statement says: Listening to and resolving disputes brings great auspiciousness. The Small Image Commentary says: Listening to disputes and achieving great auspiciousness is because it is in the center and upright. Wang Su explains: Using the virtue of being in the center and upright to regulate the customs of discord and contention, thus achieving great auspiciousness. Wang Bi explains: The nine in the fifth occupies a position of honor and is the one responsible for resolving disputes. Using his virtue of being in the center and upright to judge right and wrong: being in the center avoids excess, being upright avoids deviation, yang strength avoids being swayed by personal feelings, and fairness is maintained without partiality. Therefore, it is said, 'Dispute, original auspiciousness.'

上九：或錫之鞶帶，虞翻曰：錫謂王之錫命。鞶帶，大帶。男子鞶革。初四已易位，三二之正，巽為腰帶，故“鞶帶”。終朝三拕之。虞翻曰：位終乾上。二變時，坤為終。離為日，乾為甲。日出甲上。故稱“朝”。應在三，三變時，艮為手，故“終朝三拕之”。使變應已，則去其鞶帶。體坎乘陽，故象曰“不足敬也”。

The line statement for the top nine says: Perhaps he will be given a large belt. Yu Fan explains: "锡" refers to the decree of the sovereign; "鞶带" is a large belt, as stated in the "Book of Rites," which says that men's鞶带 are made of leather. Initially, the first six and the second nine have exchanged positions, while the third six and the second nine each return to their proper places. At this time, the mutual trigrams form Xun, which represents a rope belt, symbolizing a person's waistband, hence it is called "鞶带." The line statement continues: He is stripped three times within a single morning. Yu Fan explains: The top nine is at the end of the Qian trigram; when the second nine moves, the Kun trigram is at the end. Li represents the sun, and Qian represents the character "甲," so the sun rises from the "甲" position, hence it is called "morning." The top nine corresponds to the third six; when the third six moves, the mutual trigrams form Gen, which represents the hand, hence it is called "three times stripped within a morning." If the third six changes and corresponds with the top nine, then his鞶带 must be taken away; the top nine is in the Kan trigram and overpowers the yang trigram, so the "Small Image Commentary" says "it is not respectful."

侯果曰：褫(拕)，解也。乾為衣、為言，故以訟受服。荀爽曰：二四爭三，三本下體，取之有緣。或者，疑之辭也。以三錫二，於義疑矣。爭競爭之世，分理未明，故或以錫二。終朝者，君道明。三者，陽成功也。君明道盛，則奪二與四，故曰“終朝三拕之”也。鞶帶，宗廟之服。三應於上，上為宗廟。故曰“鞶帶”也。翟玄曰：上以六三錫下二陽，群剛交爭，得不以讓，故終一朝之間，各一奪之，為三拕。

Hou Guo explained that "chǐ" means to strip away or release; Qian represents clothing and also speech, so there is an image of obtaining clothing through litigation. Xun Shuang explained that the Nine in the Second and the Nine in the Fourth are competing for the Six in the Third, which originally belongs to the lower part. The Nine in the Second taking it is justified; "huò" is a word indicating uncertainty. Giving the Six in the Third to the Nine in the Second is still questionable in terms of principle. In a time of contention, distinctions of rank and righteousness have not yet been clarified, so it is only "huò" given to the Nine in the Second. The term "zhong zhāo" refers to the time when the sovereign's virtue is bright; "three" indicates the accomplishment of Yang virtue in achieving accomplishments. When the sovereign is clear-sighted and the Way of the King is flourishing, he will take back the Six in the Third from the Nine in the Second and the Nine in the Fourth, hence saying "zhong zhāo san bō zhī." The pan dai is the ceremonial robe used in ancestral temple worship; the Six in the Third corresponds to the Upper Nine, which is the position of the ancestral temple, hence saying "pan dai." Zhai Xuan explained that the Upper Nine gives the Six in the Third to the two lower Yang lines below, and the many strong lines contend with each other, seizing it but not willing to yield, so they each seize it once within a single morning, totaling three times of stripping away.

《象》曰：以訟受服，亦不足敬也。虞翻曰：服謂鞶帶。終朝見褫(拕)，乾象毀壞。故“不足敬”。《九家易》曰：初、二、三、四皆不正，以不正相訟，而得其服，故“不足敬”也。

The Small Image Commentary says: Gaining clothing through litigation is not worthy of respect. Yu Fan explains: "Clothing" refers to the belt. It is taken away within a single morning, so the image of Heaven is also destroyed, hence "not worthy of respect." The Nine Schools Commentary explains: The first six, second nine, third six, and fourth nine lines are all not in proper position. They contend with each other with improper positions to obtain the clothing, hence "not worthy of respect."

《序卦》曰：訟必有眾起，故受之以師。師者，眾也。崔覲曰：因爭必起眾相攻，故受之以師也。(坎下坤上)。師：貞，丈人吉，無咎。何晏曰：師者，軍旅之名。故《周禮》云：二千五百人為師也。王弼曰：丈人，嚴莊之稱，有軍正者也。為師之正，丈人乃吉。興役動眾，無功則罪，故“吉”乃“無咎”。陸績曰：丈人者，聖人也。帥師未必聖人，若漢高祖、光武應此義也。崔覲曰：《子夏傳》作大人，並王者之師也。

The *Xugua Zhuan* says: disputes will inevitably lead to the gathering of the people, so after the hexagram *Song* (Strife) comes *Shi* (Army); "Shi" means the multitude. Cui Jin explains: because disputes inevitably lead to mutual attacks among the people, so *Shi* hexagram follows. The lower trigram of the primary hexagram is *Kan* (Water), and the upper trigram is *Kun* (Earth). The hexagram statement says: *Shi*, to maintain correctness, is auspicious when led by an elder and dignified person, without fault. He Yan explains: "Shi" is the name of a military unit, so the *Zhou Li* says that two thousand five hundred people form one *Shi*. Wang Bi explains: "Zhangren" refers to a dignified person, meaning one who can enforce military discipline; to lead an army by the correct path is auspicious, and only with auspiciousness can there be no fault. Mobilizing labor and summoning the people without achieving success is a crime, so auspiciousness is necessary to avoid fault. Lu Ji explains: "Zhangren" is the sage; those who lead armies are not necessarily sages, but those like Han Gaozu and Han Guangwu conform to this meaning. Cui Jin explains: the *Zi Xia Zhuan* reads "Zhangren" as "Daren," referring to the army of the sovereign.

案：此《彖》云：師，眾。貞，正也。能以眾正，可以王矣。故老子曰：域中有四大，而王居其一焉。由是觀之，則知夫為王者，必大人也，豈以丈人而為王哉！故，《乾?文言》曰：夫大人與天地合其德，與日月合其明，先天而天不違，後天而奉天時，天且不違，而況於人乎！況於行師乎！以斯而論，《子夏傳》作大人，是也。今王氏曲解大人為丈人，臆云“嚴莊之稱”，學不師古，匪說攸聞，既誤違於經旨，輒改正作大人明矣。

Li Dingzuo remarked: The Primary Hexagram's Commentary on the Judgment explains that "shi" means multitude and "zhen" means correctness. Being able to lead the multitude along the correct path can achieve the imperial mandate. Therefore, the Book of Dao De Jing says that there are four great things in the universe, and the sovereign is one of them. From this, it can be seen that those who become sovereigns must be "da ren" (great persons), how could a "zhang ren" (old man) become a sovereign? Therefore, the Wenyan of the Qian Hexagram says: The virtue of a great person harmonizes with heaven and earth, and his brightness harmonizes with the sun and moon. If he acts before the time, heaven does not contradict him; if he acts after the time, he follows the time. Heaven itself does not contradict him, how much less would people or military campaigns contradict him! According to this reasoning, the "Zi Xia Commentary" interpreting it as "da ren" is correct. Now Wang Bi mistakenly interprets "da ren" as "zhang ren," and arbitrarily claims it refers to "a term for a dignified person." His learning does not follow ancient traditions, and his statements have no basis. Since he has already incorrectly deviated from the original meaning of the classic text, I directly correct it to "da ren," and the reasoning is clear.

《彖》曰：師，眾也。貞，正也。能以眾正，可以王矣。虞翻曰：坤為眾，謂二失位，變之五，為比。故“能以眾正“，乃“可以王矣”。荀爽曰：謂二有中和之德，而據群陰，上居五位，可以王也。剛中而應，行險而順，蜀才曰：此本剝卦。案：上九降二，六二升上，是剛中而應，行險而順也。

The Commentary on the Judgment says: "Shi" means the people, and "Zhen" means uprightness; being able to lead the people along the right path can achieve the kingship. Yu Fan explains that the Earthly Trigram represents the people; the Nine in the Second is out of position, but when it moves upward to the fifth position, it becomes the卦 of Bi, thus saying "being able to lead the people with uprightness" can "achieve kingship." Xun Shuang explains that the Nine in the Second possesses the virtue of being in the center and harmonious, and by controlling all the yin lines, rising to the fifth position, it can become the king. The Commentary on the Judgment also says that a yang line in the center with correspondence above and below, and moving through danger while the people remain loyal. Shu Cai thinks this卦 originates from the卦 of Bo. Li Dingzuo's commentary says: the upper Nine of Bo moves down to the second position, and the Six in the Second moves up to the upper position, which is the case of a yang line in the center with correspondence, moving through danger while maintaining harmony.

以此毒天下，而民從之，干寶曰：坎為險，坤為順，兵革刑獄，所以險民也。毒民於險中，而得順道者，聖王之所難也。毒，荼，苦也。五刑之用，斬刺肌體，六軍之鋒，殘破城邑，皆所以荼毒姦凶之人，使服王法者也。故曰“以此毒天下，而民從之”。毒以治民，明不獲已而用之，故於彖象六爻，皆著戒懼之辭也。

The Commentary on the Judgment says: Using this method to afflict the people, yet the people still obey. Gan Bao explains: The lower trigram is Kan, representing danger, and the upper trigram is Kun, representing obedience; weapons and armor, punishment and prisons, are all things used to add danger to the people. To afflict the people in hardship yet still gain their obedience, this is something even a sage king finds difficult. "Toxin" is the same as "荼", meaning bitterness: the five punishments are used to cut and injure the flesh, the six armies' weapons are used to destroy and break cities, all these are means to poison the wicked and make them obey the law, hence it is said, "Using this to afflict the world, yet the people obey." Using harsh punishments and military force to govern the people shows that it is only resorted to when there is no other choice, so in the Commentary on the Judgment, the Image Commentary, and the six lines of the hexagram, there are all warnings and expressions of fear.

吉又何咎矣。崔覲曰：剛能進義，中能正眾，既順且應，行險戡暴，亭毒天下，人皆歸往而以為王，“吉又何咎矣”。《象》曰：地中有水，師。陸績曰：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。虞翻曰：君子謂二。容，寬也。坤為民眾，又畜養也。陽在二，寬以居之，五變執言時，有頤養象。故“以容民畜眾矣”。

The Commentary on the Judgment says:吉祥, what fault could there be? Cui Jin explains: Yang strength can promote righteousness, and being in the center can correct the people; it is both gentle and harmonious with above and below, daring to overcome violence and turmoil, nurturing and regulating the world, so that all people follow and revere him as king, hence "how could there be any fault?" The Great Image Commentary says: water contained within earth, this is the image of the Army hexagram. Lu Ji explains: the trigram Kan is within the trigram坤, hence "water contained within earth"; "teacher" refers to multitude, and within the earth, nothing is more numerous than water. The Great Image Commentary continues: the gentleman thus embraces the people and nurtures the masses. Yu Fan explains: "gentleman" refers to nine two; "embrace" means generosity;坤 represents the people and also signifies nurturing. A yang line in the second position, holding the position with generosity; when six five moves and the image of "holding a statement" appears, the hexagram contains the image of the Nourishment hexagram, hence "to embrace the people and nurture the masses."

初六：師出以律，否臧凶。《象》曰：師出以律，失律凶也。案：初六以陰居陽，履失其位，位既匪正，雖令不從。以斯行師，失律者也。凡首率師出必以律，若不以律，雖臧亦凶。故曰“師出以律，失律凶也”。《九家易》曰：坎為法律也。

The line statement for the first line (initial line) says: When going to war, one must rely on discipline; if discipline is lacking, there will be danger. The Small Image Commentary says: When going to war, one must rely on discipline; losing discipline leads to danger. Li Dingzuo's commentary says: The first line is a yin line in a yang position, so the position it occupies is already incorrect; since the position is not correct, even if it issues commands, no one will obey. Using such a method to march in battle is the way of those who lose discipline. Whenever a military campaign is launched, it must rely on discipline; if discipline is not followed, even if one wins temporarily, there will ultimately be danger. Therefore, it is said, "When a military campaign is launched, discipline must be followed; losing discipline brings danger." The "Nine Schools of the Book of Changes" adds: The lower trigram is Kan, representing law.

九二：在師中，吉，無咎。王三錫命。《象》曰：在師中吉，承天寵也。《九家易》曰：雖當為王，尚在師中，為天所寵，事克功成。故“吉，無咎”。二非其位，蓋謂武王受命而未即位也。受命為王，定天下以師。故曰“在師中，吉”。

The line statement for the second line says: Being in the army yet maintaining the middle path brings good fortune, no blame, and the king bestows three commands of commendation. The Small Image Commentary says: Being in the army and maintaining the middle path brings good fortune, because one receives the favor of Heaven. The Nine Schools Commentary explains: Although the second line should be the king, it is still in the military, favored by Heaven, thus the matter succeeds and the achievement is realized, hence 'good fortune, no blame.' The second line is not on the throne, probably referring to King Wu of Zhou who had received the mandate of Heaven but had not yet ascended the throne; he was entrusted to be the king and used military force to pacify the world, hence 'being in the army brings good fortune.'

王三錫命，懷萬邦也。荀爽曰：王謂二也。三者，陽德成也。德純道盛，故能上居王位，而行錫命，群陰歸之。故曰“王三錫命，懷萬邦也”。案：二互體震，震木。數三，王三錫命之象。《周禮》云：一命受職，再命受服，三命受位，是其義也。

The Small Image Commentary says: The king bestows three mandates, to pacify all the states. Xun Shuang explains that here "the king" refers to nine two; "three" indicates that the yang virtue has been completed. With virtue pure and the way of the king flourishing, he is able to occupy the position of the king and issue mandates, with all the yin forces coming to submit. Therefore it says, "The king bestows three mandates, to pacify all the states." Li Dingzuo's commentary says: The mutual structure of nine two is Zhen, which belongs to wood in the five phases, and its number is three, which exactly corresponds to the image of "the king bestows three mandates." The Zhou Li says: the first mandate is for receiving official duties, the second for receiving clothing, and the third for receiving rank, which is precisely this meaning.

六三：師或輿尸，凶。虞翻曰：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“輿尸，凶”矣。《象》曰：師或輿尸，大無功也。盧氏曰：失位乘剛，內外無應，以此帥師必大敗。故有輿尸之凶，功業大喪也。

The line statement for the third line says: The army may return with corpses on carts, which is ominous. Yu Fan explains that the earth element represents corpses, and the water element represents carts and also signifies many calamities. The hexagram "Following" has the fire element representing weapons and severed heads. The third line is out of position and overpowers a strong line, and has no proper response, so corpses are carried on carts, hence "carrying corpses, ominous." The Small Image Commentary says: Returning with corpses on carts signifies no merit at all. Lu's explanation says: The third line is out of position and overpowers a strong line, with neither internal nor external support, so using such a person to lead an army will surely result in great defeat, hence the ominous situation of returning with corpses and losing all achievements.

六四：師左次，無咎。荀爽曰：左謂二也，陽稱左。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”。《象》曰：左次無咎，未失常也。崔覲曰：偏將軍居左。左次，常備師也。師順用柔，與險無應，進取不可，次舍無咎，得位故也。

The Line Statement for the Fourth Line says: "The army retreats to the left, without blame." Xu Shuang explains: "Left" refers to the Second Line, which is a Yang line and is called the left; "retreat" means to halt and take up residence. The Second Line and the Fourth Line have the same function. The Fourth Line is above the Fifth Line, and the Fifth Line itself is not Yang, so it calls upon the Second Line to occupy the Fifth position. Thus, the Fourth Line is able to support the Yang, hence "without blame." The Small Image Commentary says: retreating to the left without blame means not losing the proper way. Cui Jin explains: the position of the deputy general is on the left; "left retreat" is the standard preparation for battle. In the art of warfare, gentleness and compliance are used. The Fourth Line does not correspond with the dangerous and trapped line, so advancing is not feasible, but retreating to take up residence is without blame, because it itself is in the correct position.

六五：田有禽，利執言，無咎。虞翻曰：田謂二。陽稱禽。震為言。五失位，變之正，艮為執。故“利執言，無咎”。荀爽曰：田，獵也。謂二帥師禽五，五利度二之命，執行其言，故“無咎”也。案：六五居尊失位，在師之時，蓋由殷紂而被武王擒於鹿臺之類是也。以臣伐君，假言田獵。六五離爻，體坤，離為戈兵，田獵行師之象也。

The Line Statement of the Fifth Line says: There are animals in the field causing harm; it is appropriate to obey orders and capture them, resulting in no fault. Yu Fan explains: "Field" refers to the Second Line, the Yang Line is called "animal," and the mutual trigrams include Zhen, which represents speech; the Fifth Line is out of position, but after movement it becomes Gen, which represents holding on, so it says "favorable to hold on to speech, no fault." Xu Shuang explains: "Field" refers to hunting; the Second Line leads the army to capture the Fifth Line, and the Fifth Line should consider the command of the Second Line and carry out its orders, hence "no fault." Li Dingzuo comments: The Fifth Line holds a high position but is not in the correct position, and it is a time for military action. This is roughly similar to the case of King Zhou of Yin being captured by King Wu of Zhou at the Deer Platform. A minister attacking a king, using the pretext of hunting; the Fifth Line originally belongs to the Li trigram but is in the Kun structure, Li represents weapons and military, which is the image of hunting and military campaigns.

長子帥師，虞翻曰：長子謂二，震為長子，在師中，故“帥師”也。弟子輿尸，貞凶。虞翻曰：弟子謂三。三體坎。坎震之弟而乾之子，失位乘陽，逆，故“貞凶”。《象》曰：長子帥師，以中行也。荀爽曰：長子謂九二也。五處中應二，二受任帥師，當上升五。故曰“長子帥師，以中行也”。弟子輿尸，使不當也。宋衷曰：弟子謂六三也。失位乘陽，處非所據。眾不聽從，師人分北，或敗績死亡，輿尸而還，故曰“弟子輿尸”。謂使不當其職也。

The line statement says: The eldest son leads the army. Yu Fan explains: "Eldest son" refers to nine two, zhen represents the eldest son, and nine two is in the army, so "leading the army." The line statement continues: allowing the younger brothers to share in military command will result in returning with corpses, and if this is done, it will be ominous. Yu Fan explains: "Younger brothers" refers to six three; six three is in the kan trigram, kan comes after zhen and represents the younger brother, and it is also the son of qian. It is out of its proper position and oversteps the yang line, which is an act of rebellion, hence "贞凶." The small image commentary says: the eldest son leads the army because he follows the middle path. Xun Shuang explains: "Eldest son" refers to nine two; six five is in the middle and responds to nine two below, nine two receives the mandate to lead the army, and should ascend to the fifth position, hence "the eldest son leads the army, because he follows the middle path." The small image commentary also says: the younger brothers returning with corpses is due to improper appointment. Song Zhong explains: "Younger brothers" refers to six three; it is out of its proper position and oversteps the yang line, and it is not in the position it should occupy. The people do not follow it, the army is divided, even leading to defeat, death, and returning with corpses, hence "the younger brothers return with corpses," meaning the appointed person is not suitable for the position.

上六：大君有命，虞翻曰：同人，乾為大君巽為有命。干寶曰：大君，聖人也。有命，天命也。五常為王位，至師之家，而變其例者。上為郊也。故易位，以見武王親征，與師人同處於野也。離上九曰：王用出征，有嘉折首。上六為宗廟，武王以文王行，故正開國之辭於宗廟之爻，明已之受命，文王之德也。故《書?泰誓》曰：予克紂，非予武，惟聯文考無罪。紂克予，非朕文考有罪，惟予小子無良。開國，封諸侯也。承家，立都邑也。小人勿用，非所能矣。

The statement of the top line says: "The great sovereign issues a command." Yu Fan explains: In the hexagram "Following," the trigram Qian represents the great sovereign, and the trigram Xun represents orders and commands, so "there is a command." Gan Bao explains from historical events: "Great sovereign" refers to the sage, and "there is a command" refers to the mandate of heaven. Usually, the fifth line represents the throne, but in the hexagram "Military Campaign," this convention is changed because the top line represents the outskirts; thus, its position is altered to indicate that King Wu personally led the military campaign and shared the same location as his soldiers in the outskirts. The statement of the top line in the hexagram Li says, "The king uses military campaign, and there is a glorious head cut off," which can be compared. The top line is also the position of the ancestral temple. King Wu went on military campaign carrying the wooden tablet of King Wen, so the phrase about founding a state and granting fiefs is placed precisely on this line of the ancestral temple to indicate that his receiving the mandate of heaven was due to the virtue of King Wen. Therefore, the Book of Documents, the "Great Oath," records King Wu's words: I defeated King Zhou, not because I had military strength, but because my father King Wen had no faults; if King Zhou had defeated me, it would not be because my father had sins, but because I, this young man, was not virtuous. "Founding a state" refers to granting fiefs to feudal lords, and "establishing a family" refers to building the capital. As for "small people are not to be used," this is because small people are not capable of bearing such responsibilities.

開國承家，虞翻曰：承，受也。坤為國。二稱家。謂變乾為坤，欲令二上居五，為比，故“開國承家”。荀爽曰：大君，謂二。師旅已息，既上居五，當封賞有功，立國命家也。開國，封諸侯。承家，立大夫也。宋衷曰：陽當之五，處坤之中，故曰“開國”。陰下之二，在二承五，故曰“承家”。開國，謂析土地以封諸侯，如武王封周公七百里地也。承家立大夫，為差次立大夫。因采地名，正其功勳，行其賞祿。

The Line Statement says: "Establishing a state and founding a family estate." Yu Fan explains: "To 'bear' means to receive; the trigram坤 represents the state, and the Second Line is called the family. This means that after a yang line transforms the trigram乾 into坤, it should allow the Nine in the Second Line to ascend to the Fifth Position to form the trigram比, hence saying 'establishing a state and founding a family.'" Xun Shuang explains: "The 'great ruler' refers to the Nine in the Second Line; military campaigns have ended, and since the Nine in the Second Line has ascended to the Fifth Position, it should reward those who have merited success, establishing states and appointing the families of the ministers. 'Establishing a state' refers to granting fiefs to the feudal lords, and 'founding a family' refers to establishing the ranks of the ministers." Song Zhong explains: A yang line should ascend to the Fifth Position, being in the body of坤, hence saying 'establishing a state'; a yin line descends to the Second Position, being in the Second Position and ascending to the Nine in the Fifth, hence saying 'founding a family.' Establishing a state refers to dividing land to grant fiefs to the feudal lords, like King Wu granting seven hundred miles of land to Duke Zhou; founding a family to establish the ranks of the ministers refers to setting up the ministers according to their ranks, naming them according to their fiefs, evaluating their merits, and bestowing their rewards and salaries.

小人勿用。虞翻曰：陰稱小人，坤虛無君，體迷復凶，坤成乾滅，以弒君，故“小人勿用”。《象》曰：大君有命，以正功也。虞翻曰：謂五多功，五動正位，故“正功也”。干寶曰：湯武之事。小人勿用，必亂邦也。虞翻曰：坤反君道，故“亂邦也”。干寶曰：楚靈、齊閔，窮兵之禍也。

The Line Statement says: Small people should not be employed. Yu Fan explains: Yin lines are called small people; the Earth (Kun) is empty and lacks a ruler, its nature corresponds to the Upper Sixth Line of the "Reversion" hexagram, which has the ominous "reversion" of confusion. When the Earth (Kun) matures and the Heaven (Qian) yang is completely extinguished, the act of killing the ruler will occur, hence it is said "small people should not be employed." The Small Image Commentary says: A great ruler issues commands to determine merit. Yu Fan explains: The Fifth Line has many achievements; when the Fifth Line moves, each line is in its proper position, hence it is said "merit is established." Gan Bao says: This refers to the revolutionary deeds of Shang Tang and Zhou Wu. The Small Image Commentary also says: Small people should not be employed; employing them will surely bring calamity to the state. Yu Fan explains: Yin (Kun) violates the way of the ruler, hence "disorder in the state." Gan Bao cites historical events: King Ling of Chu and King Min of Qi, who engaged in excessive military campaigns, were such calamities.

《序卦》曰：眾必有所比，故受之以比。比者，比也。崔覲曰：方以類聚，物以群分，人眾，則群類必有所比矣。上比相阿黨，下比相和親也。相黨則相親，故言比者比也。(坤下坎上)。比：吉。虞翻曰：師二上之五，得位，眾陰順從，比而輔之，故“吉”。與大有旁通。《子夏傳》曰：地得水而柔，水得土而流，比之象也。夫凶者生乎乖爭，今既親比，故云“比吉”也。

The "Xu Guan Zhuan" says: When many people gather, they must have someone to rely on, so after the hexagram "Shi" comes "Bi"; "Bi" means to rely on. Cui Jin explains: Things gather by their kind and are divided into groups; when people are numerous, different kinds of people must necessarily rely on each other. Those in higher positions who rely on each other form factions, while those in lower positions who rely on each other form harmony; forming factions is also a form of mutual reliance, so it is said "Bi means to rely on." The primary hexagram has the lower trigram as Kun and the upper trigram as Kan. The hexagram statement says: "Bi," which is auspicious. Yu Fan explains according to the change of hexagrams: The "Shi" hexagram's nine two ascends to the fifth position and attains the correct position; all the yin lines are gentle and follow, relying on and assisting it, so it is "auspicious." The hexagrams "Bi" and "Da You" have all six lines reversed, and they are mutually connected. The "Zi Xia Zhuan" explains: When earth receives water, it becomes moist; when water receives earth, it can flow, which is the image of mutual reliance; danger arises from discord and conflict, but now they have mutually relied on each other, so it is said "Bi is auspicious."

原筮元永貞，無咎。不寧方來，後夫凶。干寶曰：比者，坤之歸魂也。亦世於七月，而息來在已。去陰居陽，承乾之命，義與師同也。原，卜也。《周禮》三卜，一曰原兆。砷德變化，反歸其所，四方既同，萬國既親，故曰“比吉”。考之蓍龜，以謀王業，大相東土，卜惟洛食，遂乃定鼎郟鄏。卜世三十，卜年七百，德善長於兆民，戩祿永於被業，故曰“原筮元永貞”。逆取順守。居安如危，故曰“無咎”。天下歸德，不唯一方，故曰“不寧方來”。後服之夫，違夭失人，必災其身，故曰“後夫凶”也。

The hexagram statement says: By divination one attains great virtue, longevity, and uprightness, without fault; all the surrounding states that are in disorder come to submit, but those who come late will suffer misfortune. Ganbao explains according to the eight palaces, world and response lines, and the method of the waxing and waning of the year: "Bi" is the returning soul hexagram of the Earth palace, with its world position in the seventh month, and its vital energy coming from the position of Si. It leaves the yin position to reside in the yang position, receiving the command of Qian. Its meaning is the same as the hexagram "Shi." "Yuan" refers to divination; the "Rites of Zhou" mention three methods of divination, the first of which is called "Yuan zao." The virtue of the divine is changeable and unpredictable, but ultimately returns to its original position; since all directions have become harmonious and all states have become close, it is said "Bi is auspicious." The Zhou people used yarrow stalks and turtle shells to inquire, plan the royal cause, and extensively survey the eastern land. The divination result showed only Luoyi to be auspicious, so they established their capital at Jia Ru. The divination indicated a transmission of thirty generations and a reign of seven hundred years, with virtue nurturing the millions of people, and blessings enduring through the inherited foundation, thus it is said "Yuan shi yuan yong zhen." Taking the world by force and maintaining it by virtue, remaining in comfort yet as if in peril, thus it is said "without fault." The world turns to its virtue, not just one direction coming to pay homage, thus it is said "the unquiet states come." As for those who come late, they violate the heavenly time and lose the people's support, inevitably bringing disaster upon themselves, thus it is said "the latecomer is凶."

《彖》曰：比，吉也。比輔也。下順從也。崔覲曰：下比於上，是下順也。原筮元永貞，無咎，以剛中也。蜀才曰：此本師卦。案：六五降二，九二升五，剛往得中，為比之主。故能原究筮道，以求長正，而“無咎”矣。不寧方來，上下應也。虞翻曰：水性流動，故“不寧”。坤陰為方，上下應之，故“方來”也。

The Commentary on the Judgment says: The hexagram "Comparison" is auspicious. "Comparison" means assistance, with the lower following the upper. Cui Jin explains: The lower trigrams are attached to the upper nine in the fifth, which is the lower being gentle and yielding. The Commentary on the Judgment also says: By tracing the divination there is great virtue, long duration, and uprightness without fault, because a yang line is in the center. Shu Cai thinks this hexagram originates from the hexagram "Military Campaign." Li Dingzuo comments: In the hexagram "Military Campaign," the six in the fifth descends to the second position, and the nine in the second ascends to the fifth position. The strong line moves forward and occupies the center, becoming the main line that brings the entire hexagram into harmony, thus being able to trace and investigate the way of divination, seeking long duration and uprightness, hence "no blame." The Commentary on the Judgment also says: Unresting states all come to attach themselves, which is the correspondence between upper and lower. Yu Fan explains: The nature of the water in Kan is flowing and not settled, hence "unresting"; Kun represents yin and the states, and all the lines correspond with the nine in the fifth, hence "coming from all sides."

後夫凶，虞翻曰：後謂上，夫謂五也。坎為後，艮為背。上位在背後，無應乘陽，故“後夫凶”也。其道窮也。荀爽曰：後夫謂上六。逆禮乘陽，不比聖王，其義當誅，故“其道窮凶”也。

The Commentary on the Judgment cites the Hexagram Statement "The one who comes late meets misfortune." Yu Fan explains that "after" refers to the sixth line at the top, and "husband" refers to the fifth line yang. The trigram Kan represents following, and the interacting trigram Gen represents the back. The position of the sixth line at the top is exactly behind the fifth line yang. It has no proper response and oversteps the yang line, hence "the one who comes late meets misfortune." The Commentary on the Judgment also says that its path has reached its end. Xun Shuang explains that "the one who comes late" refers to the sixth line at the top. It violates propriety and oversteps the yang, refusing to adhere to the sage king, and according to principle should be punished, hence its path has reached its end and thus meets misfortune.

《象》曰：地上有水，比。何宴曰：水性潤下，今在地上，更相浸潤，比之義也。先王以建萬國，親諸侯。虞翻曰：先王謂五。初陽已復。震為建，為諸侯。坤為萬國，為腹，坎為心。腹心親比，故“以建萬國，親諸侯”。《詩》曰：公侯腹心，是其義也。

The Great Image Commentary says: Water on the earth, this is the image of the Hexagram of Following. He Yan explains: Water by nature moistens downward; now water is on the earth, and it mutually moistens and permeates with the earth, which is the meaning of mutual affinity. The Great Image Commentary then says: Therefore, the former kings established myriad states and drew near the feudal lords. Yu Fan explains: 'The former kings' refers to the Nine in the Fifth; the yang of the first line has already returned, the mutual structure is Zhen, meaning establishment, and also refers to feudal lords; Kun represents myriad states and the abdomen, Kan represents the heart; the abdomen and the heart are mutually affectionate, hence it says 'to establish myriad states and draw near the feudal lords.' The Book of Poetry says that the feudal lords and ministers are the heart and abdomen of the Son of Heaven, which is exactly this meaning.

初六：有孚比之，無咎。虞翻曰：孚謂五。初失位，變來得正，故“無咎”也。荀爽曰：初在應外，以喻殊俗，聖王之信，光被四表。絕域殊俗，皆來親比，故“無咎”也。有孚盈缶，終來有它，吉。虞翻曰：坤器為缶。坎水流坤。初動成屯。屯者，盈也，故“盈缶”。終變得正，故“終來有它吉”。在內稱來也。

The line statement of the initial line says: With sincerity, one approaches others, and there is no blame. Yu Fan explains: "Fu" refers to the nine in the fifth position; the initial line is out of its proper position, but after change it returns to the correct position, hence "no blame." Xun Shuang explains: The initial line is outside the proper response, symbolizing distant people with different customs; the sage king's sincerity shines throughout the world, and even the most remote regions and foreign lands come to approach, hence "no blame." The line statement continues: Sincerity fills a jar, eventually bringing unexpected people, resulting in good fortune. Yu Fan explains: The trigram of K'un represents objects, so it symbolizes a jar; the trigram of Kan, representing water, flows into the trigram of K'un; when the initial line moves, it forms the trigram of Zun, which signifies fullness, hence "full jar." The initial line finally changes to the correct position, hence "eventually coming with good fortune"; coming into the inner trigram is called "coming."

《象》曰：比之初六，有它吉也。荀爽曰：缶者應內，以喻中國。孚既盈滿中國，終來及初，非應，故曰“它”也。《象》云：“有它吉”者，謂信及非應，然後吉也。六二：比之自內，貞吉。干寶曰：二在坤中。坤，國之象也。得位應五，而體寬大，君樂民人自得之象也，故曰“比之自內，貞吉”矣。《象》曰：比之自內，不自失也。崔覲曰：自內而比，不失已親也。

The Small Image Commentary says: For the first line of the "Comparison" hexagram, there will be an unexpected person coming to join and thus achieve good fortune. Xun Shuang explains: The jar and earthenware take the image of the inner trigram, symbolizing the Central States; when sincerity has already filled the Central States, it eventually extends to the first line, and since the first line is not the proper match for the ninth line in the fifth position, it is called "it," meaning an outsider. The Small Image Commentary's statement "there is good fortune through it" refers to sincerity extending to those not in the proper match, and then there is good fortune. The line statement of the sixth line two says: To approach from within, to maintain the correct position brings good fortune. Gan Bao explains: The sixth line two is located within the trigram of坤 (Earth), which symbolizes states; it holds the correct position and corresponds to the ninth line in the fifth position, possessing a broad and generous nature, which is the image of the sovereign's joy and the people each finding their proper place, hence it says "to approach from within, to maintain the correct position brings good fortune." The Small Image Commentary says: To approach from within, is not to lose one's own conduct. Cui Jin explains: To approach from within to the superior, will not lose the person one is close to.

六三：比之匪人。虞翻曰：匪，非也，失位無應，三又多凶，體剝傷象，弒父弒君，故曰“匪人”。《象》曰：比之匪人，不亦傷乎。干寶曰：六三乙卯，坤之鬼吏。要比之家，有土之君也。周為木德，卯為木辰，同姓之國也。爻失其位，辰體陰賊，管蔡之象也。比建萬國，唯去此人。故曰“比之匪人”，不亦傷王政也。

The third line statement says: The one you are close to is not a proper person. Yu Fan explains: "Fēi" means not; the sixth line in the third position is out of place and has no proper correspondence. The third line is originally prone to misfortune, and its nature also shows the image of the "Bō" hexagram, which indicates the act of killing one's father and king. Therefore, it is said "fēi rén." The Small Image Commentary says: To be close to an improper person, is it not also a great harm? Gan Bao explains according to the Najia stem assignment: The third line corresponds to Yimao, which is the ghost official line of the Kūn hexagram. All those who are close to this line are rulers with territories; the Zhou dynasty belonged to the wood virtue, and mao in the stem-branch system belongs to wood, which is exactly the same surname feudal state. This line has lost its proper position, and the corresponding stem-branch is sinister and harmful, which is the image of Guan Shu and Cai Shu. To be close to all the states and establish feudal lords, one should only remove such people. Therefore, it is said "bǐ zhī fēi rén," which also harms the royal government.

六四：外比之，貞吉。虞翻曰：在外體，故稱外。得位比賢，故貞吉也。《象》曰：外比於賢，以從上也。干寶曰：四為三公，在比之家，而得其位。上比聖主，下御列國，方伯之象也。能外親九服，賢德之君，務宣上志，綏萬邦也。故曰“外比於賢，以從上也”。

The fourth line statement says: To attach oneself to the superior, maintaining correctness brings auspiciousness. Yu Fan explains: The fourth line is located in the outer trigram, hence it is called 'external'; it occupies the correct position and attaches itself to the virtuous nine five, thus maintaining correctness and achieving auspiciousness. The Small Image Commentary says: To attach oneself to the virtuous externally is to obey the superior. Gan Bao explains: The position of the fourth line is equivalent to the position of the Three Excellencies, within the hexagram of 'Comparison' it also occupies the correct position; above it attaches itself to the sage ruler, below it governs the various feudal states, which is the image of the feudal lord. He is able to externally pacify the virtuous rulers within the nine regions, vigorously promote the will of the sovereign, pacify all the states, hence it is said 'to attach oneself to the virtuous externally, to obey the superior'.

九五：顯比。虞翻曰：五貴多功，得位正中，初三以變體重明，故“顯比”。謂顯諸仁也。王用三驅，失前禽，虞翻曰：坎五稱王。三驅，謂驅下三陰，不及於初，故“失前禽”。謂初已變成震，震為鹿，為驚走，鹿之斯奔，則“失前禽”也。邑人不戒，吉。虞翻曰：坤為邑師，震為人師。時坤虛無君，使師二上居五中，故不誡吉也。《象》曰：顯比之吉，位正中也。虞翻曰：謂離象明。正上中也。舍逆取順，失前禽也。虞翻曰：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。虞翻曰：謂二，使師二上居五中。

The line statement of the fifth line says: "Brightly and properly attaching to the world." Yu Fan explains: The fifth line is noble and has many achievements; the nine in the fifth position is in the correct position and resides in the center without bias. After the first and third lines change, they form the body of double brightness, so it is said "manifesting comparison," which is what the Great Treatise refers to as manifesting benevolence. The line statement continues: "The king hunts but drives the animals from three sides, letting go of those that flee forward." Yu Fan explains: The fifth line of Kan is called the king; "three drives" refers to driving the three lower yin lines, but not the first line, so "losing the forward game animals." This means the first line has changed into Zhen, which represents deer and also sudden movement and running; the herd of deer thus fleeing is called "losing the forward game animals." The line statement also says: "The people in the city do not need to be on guard, which is auspicious." Yu Fan explains: Kun represents the city, and Zhen represents people; at that time, Kun was empty and without a ruler, so the nine two of the Book of War rose to the middle position of five, hence no need for vigilance and auspiciousness. The Small Image Commentary says: "The brightness and attachment is auspicious because of the correct position." Yu Fan explains: This refers to the Li image of brightness, which is upright and resides in the middle of the upper position. The Small Image Commentary also says: "Discarding the rebellious and taking in the compliant, so letting go of the forward game animals." Yu Fan explains: The nine five faces the upper six, so "discarding the rebellious"; it is below the three yin lines, so "taking in the compliant"; it does not reach the first line, so "losing the forward game animals." The Small Image Commentary also says: "The people in the city do not need to be on guard because the superior one allows them to each have the middle." Yu Fan explains: This refers to the nine two, which allows the nine two of the Book of War to rise to the middle position of five.

上六：比之無首，凶。荀爽曰：陽欲無首，陰以大終。陰而無首，不以大終。故“凶”也。虞翻曰：首，始也。陰道無成，而代有終，“無首，凶”。《象》曰：比之無首，無所終也。虞翻曰：迷失道，故無所終也。

The line statement for the sixth line at the top says: being close but without a leader, it is ominous. Xun Shuang explains: the principle of yang is not to precede things and has no beginning, while the principle of yin is to have a great conclusion; now the sixth line at the top is yin but has no beginning, and cannot have a great conclusion, hence 'ominous'. Yu Fan explains: 'beginning' refers to the start; yin does not dare to take credit for achievement, but only replaces yang to complete the matter, now there is even no beginning to follow, hence 'no beginning, ominous'. The Small Image Commentary says: being close but without a leader, there is no conclusion. Yu Fan explains: the sixth line at the top is confused and has lost the right path, hence achieving nothing.

《序卦》曰：比必有所畜，故受之以小畜。崔覲曰：下順從而上下應之，則有所畜矣。韓康伯曰：由比而畜，故曰“小畜”也。(乾下巽上)。小畜：亨。侯果曰：四為畜主，體又稱小，唯九三被畜，下剛皆通，是以“小畜，亨”也。

The "Xu Guan Zhuan" says: After being close and attached, there must be something accumulated, so after the hexagram "Bi" comes "Xiao Xu." Cui Jin explains: Those below follow and correspond with those above, thus there is accumulation. Han Kangbo explains: Accumulation arises from closeness and attachment, hence it is called "Xiao Xu." The primary hexagram has the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: "Xiao Xu," meaning smooth and unimpeded. Hou Guo explains: The sixth line is the main line of accumulation. Since it is a yin and flexible line, it is called "small." Only the ninth line in the third position is restrained, while the other yang lines in the lower trigram can all pass through, hence it is said "Xiao Xu, smooth."

密雲不雨，自我西郊。崔覲曰：雲如不雨，積我西邑之郊，施澤未通，以明小畜之義。案：雲雨者，陰之氣也。今小畜五陽而一陰，既微少，才作密雲，故未能為雨。四互居兌，西郊之象也。

The Hexagram Statement says: Dense clouds gather but do not rain; the clouds come from my western suburb. Cui Jin explains: Although clouds accumulate, they do not form rain, piling up in the western suburb of my city, the grace has not yet been bestowed, illustrating the meaning of "small accumulation" that the accumulation is still insufficient. Li Dingzuo comments: Both clouds and rain are transformations of Yin energy; now in the Hexagram of "Small Accumulation," there are five Yang lines and only one Yin line. Since the Yin energy is weak and scarce, it can only condense into dense clouds, thus still unable to form rain. The sixth line in the fourth position is in the mutual trigram of Dui, which represents the west, corresponding to the image of the western suburb.

《彖》曰：小畜，柔得位而上下應之，曰小畜。王弼曰：謂六四也。成卦之義，在此一爻者也。體無二陰，以分其應，既得其位，而上下應之，三不能陵，小畜之義。健而巽，剛中而志行，乃亨。虞翻曰：需上變為巽，與豫旁通。豫四之坤初為復，復小陽潛，所畜者少，故曰“小畜”。二失位，五剛中正，二變應之，故“志行乃亨”也。

The Commentary on the Judgment says: The hexagram "Small Accumulation" is called so because the yao of yin nature is in its proper position and all the other yao above and below correspond with it. Wang Bi explains that the yao of yin nature referred to here is the fourth line, six. The meaning of the hexagram is based on this line. There is no other yao of yin nature in the hexagram to divide or weaken its correspondence. Since it is in its proper position and is corresponded with by the yao above and below, the line nine in the third position cannot surpass it. This is the meaning of "Small Accumulation." The Commentary on the Judgment also says: It is strong and vigorous yet humble, with yang strength in the center and the mind able to carry out its will, thus achieving success. Yu Fan explains according to the change of lines and the mutual relationship between hexagrams: The upper line of the hexagram "Waiting" changes to Xun, forming the hexagram "Small Accumulation." It is also connected with the hexagram "Joy." The line nine in the fourth position of "Joy" moves down to the first position of坤, forming the hexagram "Returning." "Returning" has only a small yang hidden at the bottom, thus accumulating very little, which is why it is called "Small Accumulation." The line nine in the second position is out of its proper place, while the line nine in the fifth position is yang and upright. The line nine in the second position moves and corresponds with the line nine in the fifth position, hence it says "the will is carried out and thus success is achieved."

密雲不雨，尚往也。虞翻曰：密，小也。兌為密。需坎昇天為雲，墜地稱雨。上變為陽，坎象半見。故“密雲不雨，尚往也”。自我西郊，施未行也。虞翻曰：豫坤為自我。兌為西，乾為郊，雨生於西，故“自我西郊”。九二未變，故“施未行”矣。荀爽曰：體兌位秋，故曰“西郊”也。時當收斂，臣不專賞，故“施未行”。喻文王也。

The Commentary on the Judgment says: Dense clouds without rain indicate that the yin energy is still ascending. Yu Fan explains: "Dense" refers to smallness, and Dui (Lake) has the meaning of being fine and dense. In the hexagram Need (Waiting), the water of Kan (Water) rising to the heavens forms clouds, and falling to the earth becomes rain; after the top line becomes yang, the image of Kan is only partially visible, hence "dense clouds without rain, still going forward." The Commentary on the Judgment also says: The cloud vapor comes from my western suburbs, indicating that grace has not yet been bestowed. Yu Fan explains: The opposite hexagram Yu (Joy) has Kun (Earth) representing "self"; the interacting trigrams Dui (Lake) represents west, and Qian (Heaven) represents suburbs. The rain vapor originates from the west, hence "from my western suburbs"; since the line nine two has not yet changed, it is said "grace has not yet been bestowed." Xun Shuang explains: The hexagram contains Dui (Lake), which is located in autumn, hence "western suburbs"; the season is one of gathering, and ministers dare not act independently in granting rewards, hence "grace has not yet been bestowed," which is an analogy for King Wen's situation during his service to the Yin dynasty.

《象》曰：風行天上，小畜。《九家易》曰：風者，天之命令也。今行天上，則是令未下行，畜而未下，小畜之義也。君子以懿文德。虞翻曰：君子，謂乾。懿，美也。豫坤為文。乾為德，離為明。初至四體夬，為書契。乾離照坤，故懿文德也。

The Great Image says: Wind moves over the heavens, which is the image of the Hexagram of Small Accumulation. The Nine Families' Commentary explains: Wind is the command of heaven; now wind moves only in the heavens, indicating that the command has not yet been issued and implemented, accumulating but not reaching all things, which is the meaning of small accumulation. The Great Image then says: The superior person thus cultivates his literary virtue. Yu Fan explains: "The superior person" refers to the lower trigram Qian; "elegant" means beauty. The opposite hexagram Yu has坤 as literary ornamentation, Qian as virtue, and Li as brightness; from the first line to the fourth line there is the structure of Guai, which is the hexagram of written characters. Qian and Li illuminate the坤 earth, hence cultivating literary virtue.

初九：復自道，何其咎，吉。《象》曰：復自道，其義吉也。虞翻曰：謂從豫四之初成復卦，故復自道。出入無疾，“朋來無咎，何其咎，吉。”乾稱道也。九二：牽復，吉。崔覲曰：四柔得位，群剛所應，二以中和牽復自守，不失於行也。《象》曰：牽復在中，亦不自失也。虞翻曰：變應五，故不自失，與比二同義也。

The first line statement says: Returning along one's own path, what fault could there be? It is auspicious. The Small Image Commentary says: Returning along one's own path, in terms of principle, is auspicious. Yu Fan explains: This refers to the fourth line of the Yu hexagram moving down to the initial position to form the Fu hexagram, hence the phrase "returning along one's own path." The Fu hexagram statement mentions no illness in going out or coming in, and no fault in the coming of friends, which corresponds exactly to the phrase "what fault could there be, auspicious." Heaven is called the Dao. The second line statement says: Being connected and returning, it is auspicious. Cui Jin explains: The fourth line, being flexible and occupying the correct position, is responded to by all the strong lines; the second line, with its harmonious and moderate virtue, is connected and returns, maintaining its position, and thus does not commit any error. The Image Commentary says: Being connected and returning, while occupying the central position, also does not lose one's integrity. Yu Fan explains: After the second line moves, it corresponds with the fifth line, thus not losing its self-restraint, which is the same as the meaning of the second line of the Bi hexagram.

九三：車說輻，虞翻曰：豫、坤為車，為輻。至三成乾，坤象不見，故“車說輻”。馬君及俗儒皆以乾為車，非也。夫妻反目。虞翻曰：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，夫妻反目。妻當在內，夫當在外，今妻乘夫而出在外，象曰“不能正室”。三體離需，飲食之道。飲食有訟，故爭而反目也。

The third line statement says: The spokes of the chariot wheel have fallen off. Yu Fan explains: The adjacent trigram 《Yü》 has the trigram Kūn representing the chariot and also the spokes; when the yang line reaches the third line, it becomes Qian, and the Kūn image disappears, hence the phrase 'the chariot spoke.' Ma Rong and ordinary scholars take Qian as the chariot, which is wrong. The line statement continues: The husband and wife turn against each other. Yu Fan explains: In 《Yü》, the trigram Zhen represents the husband, and there is the meaning of reversal; the trigram Xun represents the wife, and Li represents the eyes. Now the husband and wife are both in the fourth line position, the fire of Li rises upward and moves, hence the eyes are not properly aligned; Xun also signifies many white eyes, so the husband and wife turn against each other. The wife should be inside, and the husband outside, but now the wife oversteps the husband and moves outside, hence the small image commentary says 'unable to properly manage the household.' The third line combines the trigrams Li and 《Xu》; 《Xu》 discusses the way of food and drink, and gatherings for food often lead to disputes, hence the conflict leads to turning against each other.

《象》曰：夫妻反目，不能正室也。《九家易》曰：四互體離，離為目也。離既不正，五引而上，三引而下，故反目也。輿以輪成車，夫以妻成室。今以妻乘夫，其道逆，故“不能正室”。

The Small Image Commentary says: When husband and wife turn against each other, the household cannot be properly managed. The Book of Changes explains that the mutual structure of the fourth line is fire, and fire represents the eye; since fire is not in the correct position, the fifth line above pulls it and the third line below pulls it, causing them to diverge, hence the turning against each other. A carriage requires wheels to become a carriage, and a husband requires a wife to form a family; now, however, the wife is overpowering the husband, which is contrary to the proper way, hence it is said 'the household cannot be properly managed.'

六四：有孚，血去惕出，無咎。虞翻曰：孚謂五。豫坎為血，為惕。惕，憂也。震為出，變成小畜，坎象不見，故血去惕出。得位承五，故“無咎”也。《象》曰：有孚惕出，上合志也。荀爽曰：血以喻陰。四陰，臣象。有信順五。惕，疾也。四當去初，疾出從五，故曰“上合志也”。

The fourth line statement says: With sincerity in heart, blood flows away and fear dissipates, there is no blame. Yu Fan explains: "Fu" refers to the nine in the fifth position; the trigram of the opposite trigram "Yu" has Kan as blood and as fear, "ti" meaning fear; Zhen represents going out. After transforming into "Xiao Xu," the Kan image disappears, so it is said that blood flows away and fear arises. The fourth line is in the correct position and above supports the nine in the fifth, so there is no blame. The small image commentary says: With sincerity, fear dissipates, which is in harmony with the will of the superior. Xun Shuang explains: Blood is used to symbolize yin; the fourth line is a yin line, symbolizing a minister, who holds sincerity and obeys the nine in the fifth. "Ti" here means swift movement: the fourth line should leave the first line and quickly come out to follow the nine in the fifth, so it is said "harmony with the superior's will."

九五：有孚攣如，富以其鄰。虞翻曰：孚五，謂二也。攣，引也。巽為繩。豫、艮為手。二失位，五欲其變，故曰“攣如”。以，及也。五貴，稱富。鄰，謂三。兌西震東，稱鄰。二變承三，故富以其鄰，《象》曰“不獨富”。二變為既濟，與東西鄰同義。《象》曰：有孚攣如，不獨富也。《九家易》曰：有信，下三爻也。體巽，故“攣如”，如謂連接其鄰。鄰，謂四也。五以四陰作財，與下三陽共之，故曰“不獨富也”。

The line statement of the fifth line says: With sincerity and continuous connection, he shares his wealth with his neighbors. Yu Fan explains that the sincerity of the fifth line is towards the second line; "挛" means to pull or connect, with the upper trigram Xun representing a rope, and the adjacent trigram Yu (Joy) corresponding to the trigram Gen (Mountain). The second line is out of its proper position, and the fifth line desires it to change and return to the correct position, so it says "挛如." "以" means to reach or extend to; the fifth line is noble, so it is called "rich"; "neighbor" refers to the third line. The trigram Dui is in the west, and Zhen is in the east, so they are opposite and called neighbors. After the second line changes, it is above the third line, so it says "rich with its neighbor." The Small Image Commentary therefore says "not alone rich." When the second line changes, the whole hexagram becomes Ji Ji (Completion), which is consistent with the meaning of Ji Ji about eastern and western neighbors. The Small Image Commentary says: Having sincerity and continuous connection, it is not alone rich. The Nine Schools Commentary explains that "having sincerity" refers to the three yang lines below; the trigram structure is Xun, which represents a rope, so it says "挛如," meaning connected to its neighbor. Here, "neighbor" refers to the fourth line; the fifth line treats the fourth line, a yin line, as wealth, and shares it with the three yang lines below, so it says "not alone rich."

上九：既雨既處，尚得載，婦貞厲。虞翻曰：既，已也。應在三。坎水零雨。巽為處，謂二已變，三體坎雨，故“既雨既處”。坎雲復天，坎為車，積載在坎上，故上得積載。巽為婦，坎成巽壞，故“婦貞厲”。月幾望，君子征凶。虞翻曰：幾，近也。坎月離日，上已正，需時成坎，與離相望。兌西震東，日月象對，故“月幾望”。上變陽消，之坎為疑，故“君子征，有所疑”矣。與歸妹、中孚“月幾望”義同也。《象》曰：既雨既處，得積載也。虞翻曰：巽消承坎，故“得積載”。坎習為積也。君子征凶，有所疑也。虞翻曰：變坎為盜，故“有所疑也”。

The line statement for the top line says: Rain has already fallen, matters have already ceased, yet it can still bear the weight, but a woman holding to this is in danger. Yu Fan explains: "Ji" means already; the top line corresponds to the third line. Kan represents water and rain, while Xun represents stopping and settling; this means that the second line has already changed, and the third line is within the structure of Kan and thus has the image of rain, hence "Ji yu ji chu." The clouds of Kan return to heaven, and Kan also represents a cart; the accumulated goods are placed on top of Kan, so the top line can carry the load. Xun represents a woman, and once Kan is formed, the structure of Xun is destroyed, hence "fu zhen li." The line statement continues: The moon is nearly full, and a gentleman going to war will have misfortune. Yu Fan explains: "Ji" means approaching; Kan represents the moon, and Li represents the sun. The top line has returned to its proper position, and at the time of "Xu," it forms Kan, facing Li, thus forming the image of the moon and sun facing each other east and west. Dui is in the west, and Zhen is in the east, hence the image of the moon and sun facing each other east and west, thus "yue ji wang." The top line changing leads to the decline of yang energy, moving into Kan, thus causing doubt and fear, hence a gentleman going to war will have doubts. This is the same meaning as the "Yue Ji" and "Zhong Fu" hexagrams that mention "yue ji wang." The Small Image Commentary says: Rain has already fallen, matters have already ceased, thus it can bear the load. Yu Fan explains: The structure of Xun is eliminated and the top line supports the structure of Kan, hence "de ji zai"; Kan has the meaning of repeated accumulation. The Small Image Commentary also says: A gentleman going to war will have misfortune, because there is doubt in the heart. Yu Fan explains: The top line changing forms Kan, and Kan represents bandits, hence "you suo yi ye."

《序卦》曰：物畜然後有禮，故受之以履。崔覲曰：履，禮也。物畜不通，則君子先懿文德，然後以禮導之，故言“物畜物後有禮”也。(兌下乾上)。履：履虎尾，不咥人。亨，利貞。虞翻曰：謂變訟初為兌也。與謙旁通。以坤履乾，以柔履剛，謙坤為虎，艮為尾，乾為人，乾兌乘謙，震足蹈艮，故“履虎尾”。兌說而應虎口，與上絕，故“不咥人”。剛當位，故通。俗儒皆以兌為虎，乾履兌，非也。兌剛滷，非柔也。

The "Xugua Zhuan" says: After all things have been gathered and stored, there must be propriety, so after the hexagram "Xiao Xu" comes "Lv." Cui Jin explains: "Lv" means propriety; when things are accumulated but cannot move freely, the gentleman first cultivates his moral virtue, then uses propriety to guide them, hence "after things are accumulated, there is propriety." The lower trigram of this hexagram is Dui, and the upper trigram is Qian. The hexagram statement says: "Lv," meaning to tread on a tiger's tail, but the tiger does not bite, it is prosperous, and it is favorable to maintain the correct position. Yu Fan explains according to the transformation of the hexagram and the parallelism: "Lv" is derived by changing the first line of the hexagram "Song" into Dui, and it is parallel to the hexagram "Qian." Using the softness of Kūn to tread on the firmness of Qian is to use softness to tread on firmness: "Qian" has Kūn as the tiger and Gen as the tail, and Qian and Dui are on top of "Qian," with Zhen foot treading on Gen tail, hence "treading on a tiger's tail." Dui represents harmony and joy, facing the tiger's mouth directly, and it does not connect with the upper line, hence "the tiger does not bite." The yang lines are in their proper positions, hence it is prosperous. Common scholars mistakenly take Dui as the tiger and say Qian treads on Dui, which is wrong; Dui's nature is harsh and not soft.

《彖》曰：履，柔履剛也。虞翻曰：坤柔乾剛，謙坤籍乾，故“柔履剛”。荀爽曰：謂三履二也。二五無應，故無元。以乾履兌，故有通。六三履二非和正，故云“利貞”也。說而應乎乾，虞翻曰：說，兌也。明兌不履乾，故言應也。《九家易》曰：動來為兌為應上，故曰“說而應乎乾”也。以喻一國之君，應天子命以臨下。承上以巽，據下以說，其正應天，故虎為之“不咥人”也。

The Commentary on the Judgment says: The hexagram "Foot" signifies a soft element treading on a hard one. Yu Fan explains that the hexagram K'un represents the soft and the hexagram Qian represents the hard. In the hexagram "Humility," the K'un is placed beneath the Qian, thus indicating "a soft treading on a hard." Xun Shuang explains that this refers to the sixth line three treading on the ninth line two. The ninth line two does not correspond with the ninth line five, so the hexagram statement does not contain the word "origin." The Qian element treads on the Dui element, hence there is "smoothness." The sixth line three treading on the ninth line two is not harmonious and upright, hence there is "favorable to maintain rectitude." The Commentary on the Judgment also says: It is harmonious and joyful, and corresponds with Qian above. Yu Fan explains that "joy" is Dui; this indicates that Dui does not tread on Qian, hence it only says correspondence. The Nine Schools' Commentary explains that it comes into being through change and becomes Dui, and corresponds with Qian above, hence it says "joyful and corresponding with Qian." This is used as an analogy for a king who comes to govern his people under the mandate of the Son of Heaven. He approaches above with humility and serves the Son of Heaven, and governs below with harmony and joy. He corresponds with Heaven, hence the tiger does not bite people.

是以履虎尾，不咥人。亨。《九家易》曰：虎尾，謂三也。三以說道履五，之應上順於天，故“不咥人，亨”也。能巽說之道，順應於五，故雖踐虎，不見咥噬也。太平之代，虎不食人，亨謂於五也。剛中正，履帝位而不疚，光明也。虞翻曰：剛中正，謂五。謙震為帝。五，帝位，坎為疾病，乾為大明。五履帝位，坎象不見。故“履帝位而不疚，光明也”。

The Commentary on the Judgment says: Therefore, stepping on a tiger's tail without being bitten, it is smooth and favorable. The Nine Schools' Commentary explains: "Tiger's tail" refers to the sixth line in the third position; the sixth line in the third position steps on the nine in the fifth position with a harmonious and pleasant approach, moving to respond to the upper position and obeying heaven, hence "not biting people, favorable." It can act with humility and pleasantness, conforming to the nine in the fifth position, so even though it steps on a tiger, it is not bitten. In times of peace, tigers do not eat people; here, "favorable" refers to the nine in the fifth position. The Commentary on the Judgment also says: Yang is upright and just, ascending to the imperial throne without any fault, which is bright. Yu Fan explains: "Yang is upright and just" refers to the nine in the fifth position; in the卦 of Humility, the zhen trigram represents the emperor, the fifth line is the imperial throne, the kan trigram represents illness, and the qian trigram represents great brightness. When the nine in the fifth position ascends to the imperial throne, the kan trigram is no longer present, hence "ascending to the imperial throne without fault, bright."

《象》曰：上天下澤，履。君子以辯上下，定民志。虞翻曰：君子，謂乾。辯，別也。乾天為上，兌澤為下。謙坤為民，坎為志。謙時坤在乾上，變而為履。故“辯上下，定民志也”。

The Great Image says: Above is Heaven, below is Lake, which is the image of the Hexagram of Walking; the gentleman thus distinguishes the positions of above and below, and establishes the people's aspirations. Yu Fan explains: "The gentleman" refers to the upper trigram Qian; "distinguish" means to differentiate. Qian is Heaven and occupies the upper position, Dui is Lake and occupies the lower position; in the Hexagram of Humility, Kun is the people and Kan is the aspiration. In the Hexagram of Humility, Kun is above Qian, but now it has transformed into the Hexagram of Walking, with both upper and lower positions properly occupied, hence it is said "distinguish above and below, establish the people's aspirations."

初九：素履，往無咎。虞翻曰：應在巽，為白，故“素”。履四失位，變往得正，故“往無咎”。初已得正，使四獨變，在外稱往。《象》曰：“獨行願也”。《象》曰：素履之往，獨行願也。荀爽曰：初九者，潛位。隱而未見，行而未成。素履者，謂布衣之士，未得居位，獨行禮義，不失其正，故“無咎也”。

The line statement for the initial nine says: To walk in a simple and unadorned manner, going forward without blame. Yu Fan explains: The line corresponding to the initial nine belongs to the trigram Xun, which represents white, hence it is called 'sù' (simple). The line nine of the 'Lǚ' hexagram is in an improper position, but when it moves forward, it attains the correct position, hence 'going forward without blame'; the initial nine itself is already in the correct position, so only the line nine in the fourth position needs to move, which is called 'going forward' to the outer trigram, hence the small image commentary says 'going alone in accordance with one's wish.' The small image commentary says: To walk simply and go forward is to carry out one's own wish alone. Xun Shuang explains: The initial nine is in a hidden position, concealed and not yet revealed, acting but not yet completed; 'sù lǚ' (simple walking) refers to a commoner who has not yet attained official position, practicing propriety alone without losing correctness, hence 'no blame.'

九二：履道坦坦，幽人貞吉。虞翻曰：二失位。變成震，為道、為大塗，故“履道坦坦”。訟時二在坎獄中，故稱幽人。之正得位，震出兌說，幽人喜笑，故“貞吉”也。《象》曰：幽人貞吉，中不自亂也。虞翻曰：雖幽訟獄中，終辯得正，故“不自亂”。

The line statement of the second line says: The path one travels is smooth and wide, and the person who lives in seclusion and maintains stillness remains upright and is auspicious. Yu Fan explains: The second line is out of its proper position, but after changing it becomes Zhen, which represents roads and great paths, so it says 'the path is smooth and wide.' In the hexagram of Strife, the second line is trapped within Kan, representing a prison, so it is called 'the secluded person'; after changing to the correct position, Zhen represents movement and Dui represents joy, so the secluded person becomes joyful and happy, hence 'upright and auspicious.' The Small Image Commentary says: The secluded person remains upright and auspicious because he stays in the center and does not become confused. Yu Fan explains: Although he was in straits within the prison of Strife, he eventually clarified right and wrong and returned to the correct path, so 'he does not become confused.'

六三：眇而視，跛而履，虞翻曰：離目不正，兌為小，故“眇而視”。視上應也。訟坎為曳。變震時，為足。足曳，故跛而履。俗儒多以兌刑為跛，兌折震足，為刑人見刑斷足者，非為跛也。履虎尾，咥人，凶。虞翻曰：艮為尾，在兌下，故“履虎尾”。位在虎口中，故“咥人凶”。既跛又眇，視步不能，為虎所齧，故“咥人凶”。《象》曰：“位不當也”。

The line statement for the third line says: Although one's eyes are partially blind, they force themselves to look; although one's legs are lame, they force themselves to walk. Yu Fan explains that the mutual trigrams form the trigram Li, which represents the eye, but it is not in the correct position, and Dui represents something small, so it is said 'seeing with one eye'. What is looked at is the responding line above. The trigram Kan in the卦 of Strife has the image of dragging; when it changes to Zhen, Zhen represents the foot, and the foot is dragged, so it is said 'walking with a limp'. Common scholars often take the injury of Dui as a limp, but actually Dui breaking Zhen's foot indicates that the person being punished has their foot cut off, not a limp. The line statement continues: stepping on a tiger's tail, the tiger bites, which is dangerous. Yu Fan explains that Gen represents the tail and is below Dui, so it is said 'stepping on a tiger's tail'; the position of the third line is exactly in the tiger's mouth, so it is said 'the tiger bites and it is dangerous'. Being both blind in one eye and lame, unable to see clearly and unable to walk steadily, being bitten by the tiger, so it is said 'the tiger bites and it is dangerous'. The Small Image Commentary therefore says 'the position is not appropriate'.

武人為于大君。虞翻曰：乾象在上，為武人。三失位，變而得正，成乾。故曰“武人為于大君”。志剛也。《象》曰：眇而視，不足以有明也。跛而履，不足以與行也。侯果曰：六三，兌也。互有離巽，離為目，巽為股。體俱非正，雖能視，眇目者也。雖能履，跛足者也。故曰“眇能視，不足以有明。跛能履，不足以與行”。是其義也。

The Line Statement says: A brave and martial person is employed by the great sovereign. Yu Fan explains: The Qian trigram represents high position above, hence the image of a martial person; the Sixth Line in the Third position is out of place, but after change it attains the correct position and becomes Qian, thus saying "a martial person is used by the great sovereign." This is what the Small Image Commentary refers to as strong will. The Small Image Commentary says: A person with partial blindness who strains to see cannot see clearly; a person with a limp who strains to walk cannot walk in company. Hou Guo explains: The Sixth Line in the Third originally belongs to the Dui trigram, and the mutual trigrams in the hexagram also include Li and Xun. Li represents the eyes, Xun represents the legs; these trigrams are not in the correct position, so although they can see, they are persons with one eye; although they can walk, they are persons with a limp. Thus it says "a person with one eye can see, but lacks clarity; a person with a limp can walk, but cannot walk in company," which is exactly this meaning.

咥人之凶，位不當也。案：六三為履卦之主。體說應乾，下柔上剛，尊卑合道，是以“履虎尾，不咥人，通”。今於當爻以陰處陽，履非其位，互體離兌，水火相刑。故獨唯三被咥，凶矣。武人為于大君，志剛也。案：以陰居陽，武人者也。三互離爻，離為響明，為于大君，南面之象，與乾上應，故曰“志剛”。

The Small Image Commentary says: The danger of being bitten by a tiger is due to an improper position. Li Dingzuo's commentary says: Six in the Third is the main line of the "Following" hexagram. It is in the body of Dui and harmonious, corresponding to Qian above, with the lower yin and upper yang, and the superior and inferior each following their proper way, so the whole hexagram says "Following the tiger's tail, not biting people, it is smooth." However, for this line itself, it is a yin line in a yang position, so it is not in its proper place. The interacting lines also include Li and Dui, with water and fire mutually conflicting, so only this line is bitten, hence the danger. The Small Image Commentary also says: A brave person serving the great sovereign is one with strong will. Li Dingzuo's commentary says: A yin line in a yang position is the appearance of a brave person. Six in the Third is also in the interacting line of Li, which represents brightness and the great sovereign using a person, with the image of facing south to govern the people. It also corresponds with the upper Qian, so it is said "will is strong."

九四：履虎尾，愬愬，終吉。虞翻曰：體與下絕，四多懼，故“愬愬”。變體坎，得位，承五應初，故終吉。《象》曰：“志行也”。《象》曰：愬愬終吉，志行也。侯果曰：愬愬，恐懼也。履乎兌主，履虎尾也。逼近至尊，故恐懼。以其恐懼，故“終吉”也。執乎樞密，故“志行”也。

The fourth line statement says: To tread on a tiger's tail, being cautious and fearful, ultimately leads to good fortune. Yu Fan explains: The nature of the fourth line is separated from the lower trigram and does not connect with it, and the fourth line originally has much fear, hence the term 'susu' (fearful). After change, it forms the structure of Kan (Water) and attains a proper position, above it is the fifth line (nine), below it corresponds to the first line (nine), so it ultimately leads to good fortune. Therefore, the Small Image Commentary says, 'the will is carried out.' The Small Image Commentary says: Being cautious and fearful yet ultimately obtaining good fortune, is the realization of one's will. Hou Guo explains: 'Susu' refers to the appearance of fear; the fourth line treads upon the main line of Dui (Lake), which is like treading on a tiger's tail. It also approaches the supreme position, hence the heart is filled with fear. Because it can be fearful and cautious, thus 'ultimately good fortune'; it holds a key and confidential position, hence 'the will is carried out.'

九五：夬履，貞厲。虞翻曰：謂三。上已變，體夬象，故“夬履”。四變五，在坎中也，為上所乘，故“貞厲”。《象》曰：“位正當也”。《象》曰：夬履貞厲，位正當也。干寶曰：夬，決也。居中履正，為履貴主。萬方所履，一決於前，恐決失正，恆懼危厲。故曰“夬履貞厲，位正當也”。

The line statement of the fifth line says: acting with the principle of decisive action by a strong line, maintaining this while keeping a sense of danger and caution. Yu Fan explains: this refers to the line six in the third; when the top line changes, the structure of the hexagram takes on the image of the hexagram Guai, hence it is said 'Guai Lu'. After the line nine in the fourth moves to the fifth position, it is in the center of Kan, and is also overshadowed by the top line, hence 'Zhen Li'. The Small Image Commentary therefore says 'the position is appropriate'. The Small Image Commentary says: acting with decisive strength and maintaining caution is because the position is appropriate. Gan Bao explains: 'Guai' means to decide; the line nine in the fifth is in the center and occupies the correct position, making it the noble line in the hexagram Lu. The rules that all people must follow are all decided before him, and he fears that his decision may not be in the correct way, hence he constantly feels a sense of danger and caution, thus it is said 'Guai Lu Zhen Li, position is appropriate'.

上九：視履考詳，其旋元吉。虞翻曰：應在三，三先視上，故上亦視三。故曰“視履考詳”矣。考，稽。詳，善也。乾為積善，故“考詳”。三上易位，故“其旋元吉”。《象》曰：“大有慶也”。《象》曰：元吉在上，大有慶也。盧氏曰：王者履禮於上，則萬方有慶於下。

The line statement of the top ninth line says: Reflecting on one's own path and examining its goodness, if one can move back and forth flexibly, it is a great auspiciousness. Yu Fan explains: The top ninth line corresponds to the third line six. The third line six first looks to the top ninth line, so the top ninth line also looks to the third line six. Therefore it says, "Looking at one's steps and examining them carefully." "Examine" means to investigate, and "carefully" means goodness. The trigram Qian represents the accumulation of goodness, so it is said "examine carefully." The third line six and the top ninth line exchange positions, so "its turning back is originally auspicious." The Small Image Commentary therefore says, "Great celebration." The Small Image Commentary says: Great auspiciousness is in the top line, which is great blessing and celebration. Lu's explanation says: The king at the top practices rituals, and the whole world below shares in the blessing and celebration.

《序卦》曰：履而泰，然後安，故受之以泰。泰者，通也。崔覲曰：以禮導之，必通。通然後安，所謂君子以辯上下，定民志，通而安也。(乾下坤上)。泰：小往大來，吉、亨。虞翻曰：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”。

The "Xu Gua Zhuan" says: After practicing rituals, there is smoothness and prosperity; after smoothness and prosperity, there is stability, so the "Lu" hexagram is followed by the "Tai" hexagram. "Tai" means smoothness and prosperity. Cui Jin explains: Using rituals to guide the people will surely lead to smoothness and prosperity; after smoothness and prosperity comes stability, which is what the "Da Xiang" of the "Lu" hexagram says: the gentleman distinguishes between superiors and inferiors, stabilizes the people's minds, and achieves stability through smoothness and prosperity. The primary hexagram has the lower trigram as Qian (Heaven) and the upper trigram as Kun (Earth). The hexagram statement says: "Tai," small things go away, great things come in, auspicious and smooth. Yu Fan explains according to the changing hexagrams: Yang energy grows from below while Yin energy retreats, which is the opposite of the "Po" hexagram. Yin energy retreating to the upper trigram is "small things going away"; Yang energy extending in the lower trigram is "great things coming in." The energies of Heaven and Earth interact, and thus all things become smooth and prosperous, hence "auspicious and smooth."

《彖》曰：泰，小往大來，吉、亨。蜀才曰：此本坤卦。小，謂陰也。大，謂陽也。天氣下，地氣上，陰陽交，萬物通，故“吉、亨”。則是天地交而萬物通也；何妥曰：此陰在道泰也。夫泰之為道，本以通生萬物。若天氣上騰，地氣下降，各自閉塞，不能相交，則萬物無由得生。明萬物生，由天地交也。

The Commentary on the Judgment says: "The卦 of Tai (Prosperity), the small goes away, the great comes in, thus resulting in auspiciousness and smoothness." Shucai believes that this卦 originates from the卦 of Kun (Earth): "small" refers to yin, "great" refers to yang; the heavenly qi descends, the earthly qi ascends, yin and yang interact, and all things become unimpeded, hence "auspiciousness and smoothness." The Commentary on the Judgment then says: this is because heaven and earth interact and all things become unimpeded. Hetuo explains that this sentence refers to the smoothness and prosperity of the way of heaven and earth. The principle of smoothness and prosperity lies in making all things unimpeded and flourishing; if heavenly qi constantly ascends and earthly qi constantly descends, each remaining closed and unable to interact, there would be no way for things to be generated. Thus, we can see that the reason why things can be generated is precisely because heaven and earth interact.

上下交而其志同也；何妥曰：此明人事泰也。上之與下，猶君之與臣，君臣相交感，乃可以濟養民也。天地以氣通，君臣以志同也。內陽而外陰，內健而外順；何妥曰：此明天道也。陰陽之名，就爻為語。健順之稱，指卦為言。順而陰居外，故曰“小往”。健而陽在內，故曰“大來”。

The Commentary on the Judgment says: The upper and lower parts interact and their minds are in harmony. Hetuo explains: This sentence refers to the smoothness and success in human affairs. The relationship between the upper and the lower is like that between the sovereign and the minister; only when the sovereign and the minister interact can they accomplish the task of nurturing the people. Heaven and Earth communicate through their qi, and the sovereign and the minister achieve harmony through their will. The Commentary on the Judgment also says: The inner trigram is yang and the outer trigram is yin. The inner trigram is strong and vigorous, and the outer trigram is gentle and compliant. Hetuo explains: This sentence refers to the way of Heaven. The terms yin and yang are used in reference to the lines; the terms strong and compliant are used in reference to the trigrams. The outer trigram is gentle and yin, so it is said 'small things go away'; the inner trigram is strong and yang, so it is said 'great things come in'.

內君子而外小人，崔覲曰：此明人事也。陽為君子，在內，健於行事。陰為小人，在外，順以聽命。君子道長，小人道消也。《九家易》曰：謂陽息而升，陰消而降也。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。

The Commentary on the Judgment says: The gentleman is within and the petty person is outside. Cui Jin explains: This sentence refers to human affairs: Yang represents the gentleman, located in the inner trigram, strong and vigorous, ready to take on responsibilities; Yin represents the petty person, located in the outer trigram, flexible and obedient to orders. The Commentary on the Judgment also says: The way of the gentleman grows day by day, while the way of the petty person declines day by day. The Nine Schools of the Book of Changes explain: This refers to the rising and ascending of Yang energy and the declining and descending of Yin energy. Yang is called 'xi' because it governs growth: from the hexagram Fu, where one Yang begins to arise, to the hexagram Da Zhuang and Guai, where Yang reaches its full development and forms the structure of Xun, at this time all things are flourishing and growing. Yin is called 'xiao' because it begins with one Yin in the hexagram Gou and ends when Yang is completely stripped away; at that time, all things have matured, maturity means they are available for use, use leads to dispersion and reduction, so the function of Yin is particularly described with the term 'xiao'.

《象》曰：天地交泰，荀爽曰：坤氣上升，以成天道。乾氣下降，以成地道。天地二氣，若時不交，則為閉塞。今既相交，乃通泰。后以財成天地之道，虞翻曰：後，君也。陰升乾位。坤，女主，故稱後。坤富，稱財。守位以人，聚人以財，故曰“成天地之道”。

The Great Image Commentary says: Heaven and Earth interact and thus become harmonious and smooth. Xu Shuang explains: The earth energy rises to accomplish the heavenly way; the heavenly energy descends to accomplish the earthly way. If the energies of Heaven and Earth do not interact at the proper time, it becomes blocked; now that they have interacted, it becomes harmonious and smooth. The Great Image Commentary then says: The ruler thus completes the way of Heaven and Earth. Yu Fan explains: "Later" refers to the ruler; here the yin line rises to the position of Qian, and Kūn represents the female ruler, so it is called "later." Kūn governs wealth and abundance, so it is called "wealth"; the Great Treatise says that holding the position of ruler depends on people, and gathering the people depends on wealth, so it is said "completes the way of Heaven and Earth."

輔相天地之宜，以左右民。虞翻曰：相，贊。左右，助之。震為左，兌為右，坤為民，謂以陰輔陽。《詩》曰：宜民宜人，受祿於天。鄭玄曰：財，節也。輔，相。左右，助也。以者，取其順陰陽之節，為出內之政。春崇寬仁，夏以長養，秋教收斂，冬敕蓋藏，皆可以成物助民也。

The Great Image Commentary says: To assist and support what is appropriate for heaven and earth, and to aid the people. Yu Fan explains: "Xiang" means assistance, and "zuo you" also means help; the interacting trigrams of Zhen represent the left, Dui the right, and Kun the people, meaning that yin assists yang. The Book of Poetry says that people and others each receive what is appropriate, thus receiving blessings from heaven, which is exactly this meaning. Zheng Xuan explains: "Cai" should be read as "c裁" meaning restraint, "fu" is assistance, and "zuo you" is aid; the term "yi" refers to the meaning of establishing regulations in accordance with the seasons of yin and yang: in spring, promote benevolence and kindness; in summer, assist in growth and nurturing; in autumn, teach the people to gather and store; in winter, supervise the covering and preservation, all of which can achieve the flourishing of all things and aid the people.

初九：拔茅茹，以其匯，征吉。王弼曰：茅之為物，拔其根而相牽引也。茹，相牽引之貌也。三陽同志，俱志在外。初為類首，已舉，則從若茅茹也。上順而應，不為違距，進皆得志。故“以其類，征吉”也。

The line statement for the initial yang line says: Pulling up wild grass, its roots are connected in clusters, similar ones proceed together, which is auspicious. Wang Bi explains that this plant, when its roots are pulled up, causes a connection and mutual attraction; "ru" means precisely this mutual pulling. The three lower yang lines in the "Tai" hexagram share the same aspirations and are all inclined to move outward. The initial yang line is the leader among its kind; once it takes action, the other two yang lines follow, just as the roots of the grass are connected. The three upper yin lines are gentle and respond to it without opposition, so the three yang lines can proceed smoothly and achieve their aspirations. Therefore, it is said that proceeding with one's own kind is auspicious.

《象》曰：拔茅征吉，志在外也。虞翻曰：否泰反其類，否巽為茅。茹，茅根。艮為手。匯，類也。初應四，故拔茅茹以匯。震為征，得位應四，征吉。外，謂四也。

The Image Commentary says: Pulling up the reeds and traveling brings good fortune, because the line Nine at the beginning has its aspirations directed toward the outer trigram. Yu Fan explained using the method of "mutual reversal": The hexagrams of "Obstruction" and "Supreme Goodness" have their line images exactly opposite yet mutually similar. The trigram of Wind in the hexagram of "Obstruction" corresponds to "reeds"; "ru" refers to the roots of the reeds that are connected together; the trigram of Earth corresponds to "hand," so it is possible to pull them up; "hui" means gathering of similar things. In the hexagram of "Supreme Goodness," the line Nine at the beginning corresponds with the line Nine in the fourth, so it is said "pulling up the reeds and gathering them." Pulling up one reed leads to the connection of a whole group. The trigram of Thunder corresponds to "traveling." Since the line Nine at the beginning is in the correct position and corresponds with the line Nine in the fourth, traveling brings good fortune. The "outer" mentioned in the line statement refers precisely to the line Nine in the fourth, which is located in the outer trigram.

九二：包荒。翟玄曰：荒，虛也。二五相應，五虛無陽，二上包之。用馮河，不遐遺。荀爽曰：河出於乾，行於地中。陽性慾升，陰性慾承。馮河而上，不用舟航。自地昇天，道雖遼遠，三體俱上，不能止之，故曰“不遐遺”。朋亡，得尚于中行。荀爽曰：中，謂五。坤為朋，朋亡而下，則二上居五，而行中和矣。

The line statement for Nine in the Second says, "包荒." Zhai Xuan explains: "Huang" means emptiness; Nine in the Second corresponds with Six in the Fifth. The position of Six in the Fifth is empty and lacks a yang line, so Nine in the Second takes it in from below. The line statement also says, "用冯河，不遐遗." Xun Shuang explains based on "Yin rising and Kuan descending": The Yellow River originates from the Heaven trigram and flows through the earth. Yang's nature is to rise, while Yin's nature is to be supportive. To cross the river on foot and go upward without using boats; to go straight from the earth to the heaven, although the journey is long, the three lines of the lower trigram Qian all rise together, and no one can stop them, so it says "不遐遗" — no matter how far, nothing is left behind. The line statement further says, "朋亡，得尚于中行." Xun Shuang explains: "Zhong" refers to the position of Six in the Fifth; the Kuan trigram represents factions, and factions disperse and descend, so Nine in the Second can ascend to the fifth position and follow the path of harmony and balance.

《象》曰：包荒，得尚于中行，以光大也。虞翻曰：在中稱包。荒，大川也。馮河，涉河。遐，遠；遺，亡也。失位變得正，體坎。坎為大川，為河。震為足。故“用馮河”。乾為遠，故“不遐遺”。兌為朋，坤虛無君，欲使二上，故“朋亡”。二與五易位，故得上於中行。震為行，故“光大也”。

The Image Commentary says: It can embrace and include broadly, and also uphold the middle way, because its virtue is bright and great. Yu Fan explained according to the idea of the extraordinary image and 'correctness': To be located in the middle of the hexagram is called 'bao' (embrace). 'Huang' refers to a great river; 'Feng He' means to cross a river on foot. 'Xia' means far, and 'yi' means to lose. Originally, the line Nine in the Second was a yang line in a yin place, thus losing correctness. After changing to correctness, it becomes the structure of Kan, which represents a great river or a river; Zhen represents the foot, and with the foot moving in water, it is said 'to use Feng He'. The image of Qian represents distance, so it is said 'not to lose what is far'. The image of Dui represents friends, and the坤 is empty and lacks a ruler, thus needing Nine in the Second to ascend, so it is said 'friends are lost'. Nine in the Second and Six in the Fifth exchange positions, thus enabling it to ascend to the central position and follow the middle way; Zhen also represents movement, so the Image Commentary praises it as 'bright and great'.

九三：無平不陂，無往不復。虞翻曰：陂，傾。謂否上也。平，謂三。天地分，故平。天成地平，謂危者使平，易者使傾。往，謂消外。復，謂息內。從三至上，體復。終日乾乾，反復道。故“無平不陂，無生不復”。艱貞無咎。勿恤其孚，于食有福。虞翻曰：艱，險。貞，正。恤，憂。孚，信也。二之五，得正，在坎中，故“艱貞”。坎為憂。故“勿恤”。陽在五孚，險坎為孚，故有孚。體噬嗑食也。二上之五據四，則三乘二。故“于食有福”也。《象》曰：無平不陂，天地際也。宋衷曰：位在乾極，應在坤極，天地之際也。地平極則險陂，天行極則還復，故曰“無平不陂，無往不復”也。

The third line statement says: There is no entirely level ground without inclination, nor is there any movement without return. Yu Fan explains: "Bai" means inclination, referring to the top line of the "Pu" hexagram; "Ping" refers to the nine in the third line. Heaven and earth each take their respective positions, hence "Ping"; the way of heaven is to achieve its purpose, and the way of earth is to be tranquil, which is what the Great Treatise says, that it brings danger to safety and arrogance to downfall. "Wang" refers to the yang energy retreating in the outer trigram, while "Fu" refers to the yang energy flourishing in the inner trigram; moving from the nine in the third line to the top line corresponds exactly to the structure of the "Fu" hexagram. This is also the meaning of the third line of the "Qian" hexagram, "Zong ri Qian Qian," which implies continuous movement and return. Therefore, the line statement says, "Without level ground there is inclination, without movement there is return." The line statement then continues: facing difficulties but maintaining correctness will not result in error, there is no need to worry about one's sincerity, for there will be blessings in food and salary. Yu Fan explains: "Jian" means hardship, "Zhen" means uprightness, "Xu" means worry, and "Fu" means sincerity. The nine in the second line moves upward to the fifth position and attains correctness, being in the midst of the Kan danger, hence "Jian Zhen"; the Kan trigram also represents worry, so it warns against worry. A yang line in the fifth position signifies sincerity, and the dangerous Kan trigram inherently contains the image of sincerity, hence there is sincerity. At this time, the hexagram also contains the image of eating from the "Shi He" hexagram; the nine in the second line occupies the fifth position and holds the fourth line, while the nine in the third line is below it and supports the nine in the second line, hence "there is blessing in food." The Image Commentary says: "Without level ground there is inclination," referring to the meeting point of heaven and earth. Song Zhong explains: the position of the nine in the third line is at the extreme of the lower trigram Qian, and the line it corresponds to, the top line, is at the extreme of the upper trigram Kun, which is exactly where heaven and earth meet; when the terrain is level to its extreme, it turns into a slope, and when the movement of heaven reaches its extreme, it returns to its original position, hence "Without level ground there is inclination, without movement there is return."

六四：翩翩，不富以其鄰，虞翻曰：二五變時，四體離飛，故“翩翩”。坤虛無陽，故“不富”。兌西震東，故稱“其鄰”。三陰乘陽，不得之應。《象》曰：“皆失實也。”不戒以孚。虞翻曰：謂坤。邑人不戒，故使二升五，信來孚邑，故“不戒以孚”。二上體坎，中正。《象》曰：“中心願也。”與比邑人不誡同義也。《象》曰：翩翩不富，皆失實也。宋衷曰：四互體震，翩翩之象也。陰虛陽實，坤今居上，故言“失實也”。不戒以孚，中心願也。《九家易》曰：乾升坤降，各得其正。陰得承陽，皆陽心之所願也。

The line statement of the fourth line says: "Gracefully descending, though not rich, it can travel with its neighbors." Yu Fan explains: When nine two and six five change into each other, the structure of six four becomes Li, which represents flying birds, so it is said "gracefully." Kun represents emptiness, and there are no yang lines within it, so it is said "not rich." Dui is located in the west and Zhen in the east, east and west connect, so it is called "its neighbors." Three yin lines are above the yang lines and do not receive the proper response, so the Image Commentary says they "all lose the virtue of being充实." The line statement also says "without caution, sincerity comes." Yu Fan points out that this refers to Kun: the people in the city do not set up defenses, thus allowing nine two to ascend to the fifth position, sincerity arrives and the people are convinced, so it is said "without caution, sincerity comes." After nine two ascends, it forms the structure of Kan, occupying the central position and being upright, so the Image Commentary says "this is the inner wish." This is the same meaning as the "Bi" hexagram's "the people in the city do not guard." The Image Commentary says: gracefully descending though not rich, because all the yin lines have lost the virtue of being充实. Song Zhong explains: the mutual structure of six four is Zhen, which vibrates and rises, exactly the image of graceful flight; yin is empty and yang is full, now the structure of Kun is above the upper trigram, so it is said "losing fullness." The Image Commentary also says: without defense, sincerity naturally comes, this is from the inner wish. The Nine Schools' Commentary explains with the theory of "Qian rising and Kun descending": Qian yang rises, Kun yin descends, each returning to their proper positions; yin lines can support yang lines, which is what the yang heart desires.

六五：帝乙歸妹，以祉元吉。《九家易》曰：五者，帝位，震象稱乙，是為帝乙。六五以陰處尊位，帝者之姊妹。五在震後，明其為妹也。五應於二，當下嫁二。婦人謂嫁曰歸。故言“帝乙歸妹”。謂下居二，以中和相承，故“元吉”也。虞翻曰：震為帝，坤為乙。帝乙，紂父。歸嫁也。震為兄，兌妹，故嫁妹。祉，福也。謂五變體離，離為大腹，則妹嫁而孕，得位正中，故“以祉元吉”也。

The Line Statement of the fifth line says: "The Emperor Yi married off his sister, thus obtaining blessings and great good fortune." The interpretation in the Nine Schools of the Book of Changes states: Five represents the position of the Emperor, and in the system of Najia, the trigram Zhen is paired with the Heavenly Stem "Yi," forming "Emperor Yi." The line six in the fifth position, being a yin and flexible line in a noble position, symbolizes the Emperor's sister. The fifth position comes after Zhen, indicating that she is the younger sister rather than the older one. The line six corresponds with the line nine in the second position, meaning that she should marry the line nine in the second position. In ancient times, the term "returning" was used to refer to a woman's marriage, so it is said "Emperor Yi returned his sister." She descends to the second position, carrying the virtue of harmony and balance, hence "great good fortune." Yu Fan, however, offers another interpretation based on the system of Najia: the trigram Zhen represents the Emperor, and the trigram Kun is paired with the Heavenly Stem "Yi" in the system of Najia, making "Emperor Yi" refer to the father of King Zhou of Shang. "Return" means to marry. Zhen represents an elder brother, and Dui represents a young girl, hence the image of marrying a sister. "Zhi" means blessings. After the fifth line changes, it becomes the trigram Li, which represents a large belly, symbolizing the sister's marriage and pregnancy. Also, since it is in the central and correct position, it is said "with blessings and great good fortune."

《象》曰：以祉元吉，中以行願也。《九家易》曰：五下於二，而得中正，故言“中以行願”也。上六：城復于隍，虞翻曰：否艮為城，故稱城。坤為積土。隍，城下溝。無水稱隍，有水稱池。今泰反否，乾壞為土，艮城不見，而體復象，故“城復于隍”也。勿用師，自邑告命，貞吝。虞翻曰：謂二，動時體師。陰皆乘陽，行不順，故“勿用師”。坤為自邑，震為言，兌為口，否巽為命。今逆陵陽，故“自邑告命”。命逆不順，陰道先迷，失實遠應，故“貞吝”。

The Image Commentary says: Because of obtaining blessings and achieving great good fortune, this is due to the ability to maintain the middle path in order to realize one's wishes. The Nine Schools' Commentary explains: The sixth line in the fifth position descends to the second position, thus attaining the middle and the correct position, so it is said "maintaining the middle to fulfill one's wishes." The line statement of the sixth line at the top says: The city walls have collapsed into the壕. Yu Fan explains using the method of mutual transformation: The艮 image in the卦 of "Obstruction" represents the city, so it is called "city"; the坤 image represents accumulated earth; "huan" is the moat beneath the city, and if there is no water it is called "huan," if there is water it is called "chi." Now, the卦 of "Great Passage" reaches its extreme and turns into the卦 of "Obstruction," the乾 body collapses and turns into earth, the city represented by艮 is no longer visible, and the卦 body also contains the image of the卦 of "Returning," so it is said "the city returns to the huan." The line statement continues: Do not use military force, only issue orders from your own city, even though maintaining the correct position, one still faces difficulties. Yu Fan explains: This refers to the second line, when the second line moves, the卦 body contains the image of the卦 of "Military." At this time, all the yin lines are above the yang lines, and actions are not smooth, thus warning "do not use military force." The坤 image represents one's own city, the震 image represents speech, the兑 image represents the mouth, and the巽 image in the卦 of "Obstruction" represents orders. Now, the yin force isretrograde and oppressing the yang, so it is said "issue orders from one's own city." The orders are rebellious and not smooth, the way of yin is inherently prone to losing direction first, and with the sixth line losing its actual virtue and straying from its proper position, it is said "the virtue is difficult."

《象》曰：城復于隍，其命亂也。《九家易》曰：乾當來上，不可用師而拒之也。自邑者，謂從坤性而降也。告命者，謂下為巽，宣佈君之命令也。三陰自相告語，俱下服順承乾也。城復于隍，國政崩也。坤為亂，否巽為命，交在泰上，故“其命亂也”。《序卦》曰：物不可以終通，故受之以否。崔覲曰：物極則反，故不終通而否矣，所謂“城復于隍”者也。

The Image Commentary says: When the city walls fall into the moat, it signifies that the government has become disordered. The Nine Schools Commentary explains: The yang of Qian should ascend and move upward, and it is not appropriate to use military force to resist it. The term "self邑" refers to following the gentle nature of Kun and descending; the term "proclaiming the command" refers to the lower trigram being Xun, which has the meaning of issuing commands, that is, announcing the orders of the sovereign. The three yin lines communicate with each other and descend together to obey and serve the yang of Qian. The city walls falling into the moat symbolizes the collapse of state affairs; the trigram of Kun represents disorder, and the trigram of Xun in the hexagram of Pu represents government orders, which are intertwined over the hexagram of Tai, hence it is said "its command is disorderly." The Sequence of Hexagrams says: Things cannot remain permanently prosperous, so after the hexagram of Tai comes the hexagram of Pu. Cui Jin explains: When things reach their extreme, they turn to their opposite, so it is not possible to remain permanently prosperous and instead turns to blockage, which is precisely the meaning conveyed by "the city walls fall into the moat."

（坤下乾上）否：否之匪人，不利君子貞，大往小來。虞翻曰：陰消乾，又反泰也。謂三。比坤滅乾，以臣弒其君，子弒其父，故曰“匪人”。陰來滅陽，君子道消，故“不利君子貞”。陰信陽詘，故“大往小來”。則是天地不交而萬物不通，與比三同義也。

The Hexagram of "Opposition" has the Earth trigram below and the Heaven trigram above. The Hexagram Statement says: In a closed and obstructed era, it is not in harmony with the way of human beings, and it is not favorable for a gentleman to maintain uprightness. The strong yang moves outward while the weak yin comes in. Yu Fan explained this based on the twelve changing trigrams: this hexagram signifies the waning of yin eroding the yang of Heaven, and it is the opposite of the Hexagram of "Great Passage." It refers to the line Six in the Third. Comparing this to the situation where Earth overcomes Heaven, it is like a minister killing the sovereign or a son killing the father, hence the phrase "non-human." As yin rises to eliminate yang, the way of the gentleman recedes, hence "not favorable for the gentleman to maintain uprightness." As yin expands and yang contracts, it is said "great movement and small coming." Thus, the energies of Heaven and Earth do not interact, and all things cannot achieve harmony. Its meaning is the same as the line Six in the Third of the Hexagram of "Following."

《彖》曰：否匪人，不利君子貞。崔覲曰：否，不通也。於不通之時，小人道長，故云“匪人”。君子道消，故“不利君子貞”也。大往小來，蜀才曰：此本乾卦。大往，陽往而消。小來，陰來而息也。則是天地不交而萬物不通也。何妥曰：此明天道否也。

The Commentary on the Judgment says: In a closed and blocked era, it is not in line with the way of human beings, and it is not beneficial for the gentleman to maintain uprightness. Cui Jin explains: "Pu" means blockage; when in a time of blockage, the way of the petty person grows increasingly, hence it is said "non-human"; the way of the gentleman thus recedes, hence it is said "not beneficial for the gentleman to uphold uprightness." The Commentary on the Judgment also says "great things go away and small things come in." Shu Cai explains based on the transformation of the hexagram: this hexagram originally comes from the hexagram Qian, "great things going away" refers to the yang lines moving outward and retreating, "small things coming in" refers to the yin lines entering and growing. The Commentary on the Judgment then says: this is when heaven and earth do not interact and all things are not communicated. He Tu points out: this sentence explains the blockage of the heavenly way.

上下不交而天下無邦也。何妥曰：此明人事否也。泰中言志同，否中雲無邦者，言人志不同，必致離散，而亂邦國。崔覲曰：君臣乖阻，取亂之道，故言“無邦”。內陰而外陽，內柔而外剛，崔覲曰：陰、柔，謂坤。陽、剛，謂乾也。內小人而外君子。小人道長，君子道消也。崔覲曰：君子在野，小人在位之義也。

The Commentary on the Judgment says: If the upper and lower parts do not communicate with each other, the world is as if there were no states. He Tuop points out: This sentence illustrates the blockage in human affairs; the Commentary on the Judgment of the Tai hexagram speaks of "the same aspirations," but here in the Pu hexagram it says "no states," meaning that when people's aspirations are not aligned, they will inevitably become separated, thus causing disorder in the states. Cui Jin explains: The discord and obstruction between sovereign and ministers is precisely the way to invite calamity, hence it is said "no states." The Commentary on the Judgment also says: The inner trigram is yin and the outer trigram is yang, with the inner part being soft and the outer part being strong. Cui Jin explains: Yin and softness refer to the inner trigram Kun, while yang and strength refer to the outer trigram Qian. The Commentary on the Judgment further says: The inner part is of the petty person and the outer part is of the superior person, with the way of the petty person increasing and the way of the superior person decreasing. Cui Jin explains: This refers to the situation where the superior person is discarded and left in the wilderness while the petty person occupies the high position.

《象》曰：天地不交，否。宋衷曰：天地不交，猶君臣不接。天氣上升，而不下降；地氣沈下，又不上升。二氣特隔，故云“否”也。君子以儉德辟難，不可榮以祿。虞翻曰：君子謂乾，坤為營，乾為祿，難謂坤為弒君，故以“儉德辟難”。巽為入伏，乾為遠，艮為山，體遁象，謂闢難遠遁入山，故“不可營以祿”。營，或作榮。儉，或作險。孔潁達曰：言君子於此否時，以節儉為德，闢其危難，不可榮華其身，以居祿位。若據諸侯公卿而言，是闢時群小之難，不可重受官爵也。若據王者言之，謂節儉為德，闢陰陽厄運之難，不可自重榮貴而驕逸也。

The Image Commentary says: When the energies of Heaven and Earth do not interact, this is the hexagram of "Obstruction." Song Zhong explains: When Heaven and Earth do not communicate, it is like the ruler and ministers not being in harmony; the heavenly energy rises without descending, and the earthly energy descends without ascending, so the two energies are separated, hence called "Obstruction." The Image Commentary continues: Therefore, the superior person should cultivate virtue and avoid danger, and should not display himself through glory and official rank. Yu Fan explains according to the extended imagery: "The superior person" refers to the trigram Qian (Heaven), and the trigram Kun (Earth) represents management. The trigram Qian represents rank and position. The danger referred to is the image of Kun having the aspect of killing the sovereign, so one should "avoid danger by practicing frugality in virtue." The trigram Xun represents concealment, the trigram Qian represents distance, and the trigram Gen represents mountain. The structure of the hexagram also contains the image of the hexagram "Retreat," indicating avoiding disaster and retreating far into the mountains, hence saying "one should not seek glory through official rank." In some versions, "营" is written as "荣," and in some versions, "俭" is written as "险." Kong Yingda explains from the perspective of human affairs: When a superior person is in this time of blockage, he should practice frugality as virtue and avoid current dangers. He should not let himself become illustrious and occupy official rank. If referring to princes and ministers, it means avoiding the disasters caused by the petty people of the time, and not accepting official titles repeatedly. If referring to the sovereign, it means practicing frugality as virtue and avoiding disasters brought by the yin and yang calamities, and not being arrogant and indulgent due to his high status.

初六：拔茅茹以其匯，貞吉，亨。荀爽曰：拔茅茹，取其相連，匯者，類也。合體同包，調坤三爻同類相連，欲在下也。貞者，正也。謂正居其所則“吉”也。《象》曰：拔茅貞吉，志在君也。《九家易》曰：陰志在下，欲承君也。案：初六，巽爻。巽為草木，陽爻為木，陰爻為草。初六陰爻，草茅之象也。

The first line statement says: Uprooting the reed with its roots, similar things follow each other, maintaining correctness brings good fortune and smoothness. Xu Shuang explains: "Uprooting the reed with its roots" refers to the connected roots; "hui" means similar things. Three yin lines combine into one body and are all included together, meaning the third line of the earth trigram (Kun) has similar lines connected, all willing to be in the lower position. "Zhen" means correctness, meaning being upright in one's position brings good fortune. The Image Commentary says: Uprooting the reed and maintaining correctness brings good fortune, because the mind is attached to the superior. The Nine Schools' commentary explains: The mind of a yin line is to be in the lower position, wanting to serve the sovereign. Li Dingzuo's commentary says: The first line is the line of Xun, which symbolizes grass and trees, with yang lines representing trees and yin lines representing grass; since the first line is a yin line, it takes the image of reeds.

六二：包承，小人吉，大人否，亨。荀爽曰：二與四同功，為四所包，故曰“包承”也。小人，二也。謂一爻獨居，間象相承，得繫於陽，故“吉”也。大人，謂五。乾坤分體，天地否隔，故曰“大人否”也。二五相應，否義得通，故曰“否，亨”矣。《象》曰：大人否享，不亂群也。虞翻曰：否，不也。物三稱群，謂坤三陰亂弒君，大人不從，故“不亂群”也。

The Line Statement of the Second Line says: It encompasses and follows, the small person gains good fortune, the great person although in a closed and obstructed situation, ultimately achieves success. Xu Shuang explains: The Second Line and the Fourth Line are both Yin Lines with similar functions, and the Second Line is encompassed by the Fourth Line, hence it is said 'encompassing and following.' 'Small person' refers to the Second Line, meaning it is alone in its position, separated by the middle image to follow and support, thus being connected to the Yang, hence gaining good fortune. 'Great person' refers to the Fifth Line; when Qian and Kun are divided into two parts, heaven and earth are closed and separated, hence it is said 'the great person is in the situation of opposition.' However, the Second Line corresponds with the Fifth Line, so even in the situation of opposition, there is still a sense of connection, hence it is said 'opposition, success.' The Image Commentary says: The great person is in opposition yet achieves success, because he does not follow the group of Yin to cause disorder. Yu Fan explains: Here 'opposition' means 'not'; three similar things are called 'group,' referring to the three Yin Lines of Kun causing disorder and usurping the throne, while the great person refuses to follow, hence it is said 'not disordering the group.'

六三：包羞。《象》曰：包羞，位不當也。荀爽曰：卦性為否，其義否隔。今以不正，與陽相承，為四所包，違義失正，而可羞者，以“位不當”故也。九四：有命，無咎，疇離祉。《九家易》曰：巽為命。謂受五之命，以據三陰，故“無咎”。無命而據，則有咎也。疇者，類也。謂四應初據三，與二同功，故陰類皆離祉也。離，附。祉，福也。陰皆附之，故曰有福。謂下三陰離，受五四之福也。《象》曰：有命無咎，志行也。荀爽曰：謂志行於群陰也。

The Line Statement of the Third Line says: The matter that is embraced is shameful. The Image Commentary says: Embracing shame is because the position is inappropriate. Xun Shuang explains: The nature of this hexagram is obstruction, its meaning is to isolate and block; now the Third Line, with an improper position, serves the Yang line, and is embraced by the Fourth Line. This goes against the meaning of the hexagram and loses the proper path. Therefore, it is shameful because of "inappropriate position." The Line Statement of the Fourth Line says: Following the mandate of the sovereign, there is no fault, and all similar ones can attach to the blessing. The Nine Schools Commentary explains: The trigram Xun represents command, meaning that the Fourth Line receives the mandate of the Fifth Line and holds the three Yin lines below, so there is "no fault." If it occupies the position without the sovereign's command, then there would be a fault. "Chou" refers to similar ones, meaning that the Fourth Line responds to the First Line below, holds the Third Line above, and has the same function as the Second Line, so all the Yin lines can attach to the blessing. "Li" means attachment, and "Zhi" means blessing; all the Yin lines come to attach to it, so there is blessing, meaning the three Yin lines attach and receive the blessings granted by the Fifth and Fourth Lines. The Image Commentary says: Following the mandate of the sovereign and having no fault, is because the will is carried out. Xun Shuang explains: This means the will of the Fourth Line can be carried out among the Yin lines.

九五：休否，大人吉。《九家易》曰：否者消卦，陰欲消陽。故五處和居正，以否絕之。乾坤異體，升降殊隔，卑不犯尊，故“大人吉”也。其亡其亡，荀爽曰：陰欲消陽，由四及五，故曰“其亡其亡”。謂坤性順從，不能消乾使亡。繫於包桑。荀爽曰：包者，乾坤相包也。桑者，上玄下黃，以象乾坤也。乾職在上，坤體在下，雖欲消乾，繫其本體，不能亡也。

The Line Statement of the Fifth Line says: Let the situation of blockage cease, the Great Man gains good fortune. The Shijiye explains: "Pu" is the hexagram of Yin overcoming Yang, where Yin wishes to consume Yang. Therefore, the Nine in the Fifth occupies the central and correct position, using the method of cutting off to interrupt this process. The trigrams Qian and Kun each form their own entities, with their movements suspended and disconnected. The lower trigrams cannot encroach upon the superior ones, hence it is said "the Great Man gains good fortune." The Line Statement also says "its demise, its demise." Xun Shuang explains according to the idea that Qian rises and Kun descends: Yin wishes to eliminate Yang, having already advanced from the fourth position to the fifth, so it repeatedly warns "its demise, its demise." However, the nature of Kun is to be obedient, so ultimately it cannot eliminate Qian. The Line Statement further says "attached to the bundle of mulberry." Xun Shuang explains: "Bao" refers to Qian and Kun enclosing each other; "sang" is a tree whose upper part is black and lower part yellow, symbolizing Qian above and Kun below. Qian remains in the upper position, while Kun forms the lower body. Although Yin wishes to consume Qian's Yang, it remains attached to its original form, so it cannot cause its demise.

京房曰：桑有衣食人之功，聖人亦有天覆地載之德，故以喻。陸績曰：包，本也。言其堅固不亡，如以巽繩繫也。案：其亡其亡，近死之嗟也。其與幾同。幾者，近也。九五居否之時，下包六二。二互坤艮，艮山坤地，地上即田也。五互巽木，田上有木，莫過於桑。如曰“其亡其亡，繫于苞桑”。言五二包繫，根深蒂固，若山之堅，如地之厚者也。雖遭危亂，物莫能害矣。鄭玄曰：猶紂囚文王於羑里之獄，四臣獻珍異之物，而終免於難，繫於包桑之謂。

Jing Fang explains that mulberry trees have the function of raising silkworms for silk and producing fruit for food, and sages also have the benevolence of heaven covering and earth supporting. Therefore, mulberry is used as a metaphor. Lu Ji says: "Bao" means the root, indicating its firmness and permanence, just like using the rope symbolized by Xun to tie it. Li Dingzuo comments: "Its loss, its loss" refers to the lamentation at the brink of death; "qi" is similar to "ji," which means nearness. Nine in the Fifth is in a time of closure, and it embraces Six in the Second below; the mutual structure of Six in the Second includes Kun and Gen, where Gen represents mountain and Kun represents earth, and above the earth is the field. The mutual structure of Nine in the Fifth is Xun, which represents wood, and there is no tree more common than mulberry growing on the field, so it is said "Its loss, its loss, tied to the mulberry root." This means that Nine in the Fifth and Six in the Second mutually embrace and tie together, deeply rooted, as firm as a mountain and as solid as the earth. Even if they encounter danger and chaos, external forces cannot harm them. Zheng Xuan explains with historical events: this is like King Zhou of Shang imprisoning King Wen of Zhou in Youli, and four ministers presented rare treasures, and King Wen eventually escaped from disaster, which is exactly the situation described by "tied to the mulberry root."

《象》曰：大人之吉，位正當也。崔覲曰：得位居中也。上九：傾否，先否後喜。侯果曰：傾為覆也。否窮則傾矣。傾猶否，故“先否”也。傾畢則通，故“後喜”也。《象》曰：否終則傾，何可長也。虞翻曰：否終必傾，盈不可久，故“先否”。下反於初，成益，體震，民說無疆，故“後喜”。以陰剝陽，故不可久也。《序卦》曰：物不可以終否，故受之以同人。崔覲曰：否終則傾，故同於人。通而利涉矣。

The Image Commentary says: A great person attains good fortune because he occupies the proper position. Cui Jin explains: The Nine in the Fifth has both the correct position and is in the center. The Line Statement of the Upper Nine says: A situation of overturning and blockage first experiences blockage and then turns into joy. Hou Guo explains: "Overturning" means overturning; when blockage reaches its extreme, overturning occurs. While overturning is taking place, blockage still remains, so it is said "first blockage"; once overturning is complete, it turns into smoothness, so it is said "then joy." The Image Commentary says: When blockage reaches its end, overturning occurs; how could it last long? Yu Fan explains: When the hexagram of "Blockage" reaches its end, overturning necessarily occurs; fullness cannot last, so it is said "first blockage"; the Upper Nine returns downward to the initial position to form the hexagram of "Benefit," and the structure of the hexagram contains Zhen (Thunder), which corresponds exactly to what the Commentary on the Judgment says about the people's joy being boundless, so it is said "then joy"; because Yin is stripping away Yang, it cannot last long. The Sequence of Hexagrams says: Things cannot remain blocked forever, so after the hexagram of "Blockage" comes the hexagram of "Harmony with Others." Cui Jin explains: When blockage reaches its end, overturning occurs, thus turning into harmony with others; once it is smooth, it can cross great rivers.

（離下乾上）同人：同人于野，亨。鄭玄曰：乾為天，離為火。卦體有巽，巽為風。天在上，火炎上而從之，是其性同於天也。火得風，然後炎上益熾，是猶人君在上施政教，使天下之人和同而事之。以是為人和同者，君之所為也。故謂之“同人”。風行無所不遍，遍則會通之德大行，故曰“同人于野，亨”。利涉大川，利君子貞。崔覲曰：以離文明，而合乾健。九五中正，同人於二，為能通天下之志，故能“利涉大川，利君子之貞”。

The Hexagram of "Union" has the Hexagram Li (Fire) below and the Hexagram Qian (Heaven) above. The Hexagram Statement says: to unite with people in the vast wilderness, it is smooth and prosperous. Zheng Xuan explains: Qian represents Heaven, and Li represents Fire; the interacting elements within the hexagram also include Xun (Wind). Heaven is high above, and Fire ascends upward, following Heaven, showing that the nature of Fire is similar to Heaven. When Fire is assisted by Wind, the flame rises even more vigorously. This is like a ruler above governing and teaching, making all people under heaven harmonize and serve him. The ruler's actions enable unity among people, hence it is called "Union." Wind spreads everywhere, and when it spreads everywhere, the virtue of communication prevails throughout the world, hence it is said "Union in the wilderness, smooth." The Hexagram Statement also says "favorable for crossing great rivers, favorable for the constancy of the gentleman." Cui Jin explains: combining the civil virtue of Li with the strong and vigorous nature of Qian, the Nine in the Fifth is in the center and upright, harmonizing with the Six in the Second, thus being able to communicate the hearts of all people, hence it is said "favorable for crossing great rivers, favorable for the constancy of the gentleman."

《彖》曰：同人，《九家易》曰：謂乾舍於離，同而為日。天日同明，以照於下。君子則之，上下同心，故曰“同人”。柔得位得中，而應乎乾，曰同人。蜀才曰：此本夬卦。九二升上，上六降二，則“柔得位得中，而應乎乾”。下奉上之象，義同於人，故曰“同人”。

The Commentary on the Judgment says "Same People." The Nine Schools' Commentary explains: this refers to the trigram Qian residing in Li, with both being the same and together forming the image of the sun; heaven and the sun share the same brightness, used to illuminate the earth below. The gentleman takes this as a model, achieving unity between above and below, hence it is called "Same People." The Commentary on the Judgment also says: the yao of the flexible lines has both the correct position and the central position, and it corresponds with Qian above, hence it is called "Same People." Shu Cai, based on the change of the hexagram, explains: this hexagram originally comes from the hexagram Guai. In Guai, the nine two ascends to the upper position, and the six at the top descends to the second position, thus forming "the flexible line attains the correct position and the central position, and corresponds with Qian," creating the image of those below revering those above. Its meaning lies in harmonizing with others, hence it is called "Same People."

同人曰：同人于野，亨，利涉大川，乾行也。虞翻曰：旁通師卦。巽為同，乾為野。師震為人。二得中應乾。故曰“同人于野，亨”。此孔子所以明嫌表微。師震為夫，巽為婦，所謂二人同心。故不稱君臣、父子、兄弟、朋友，而故言人耳。乾四上失位，變而體坎，故曰“利涉大川，乾行也”。侯果曰：九二升上，上為郊野，是“同人于野”而得通者，由乾爻上行耳。故特曰“乾行也”。

The Commentary on the Judgment continues by citing the Hexagram Statement: to be in harmony with people in the wilderness, it is smooth and favorable for crossing great rivers, this is the movement of the virtue of Heaven. Yu Fan explains according to the method of mutual transformation: the Hexagram of Tongren (Union) and the Hexagram of Shi (Army) are mutually transformative. The trigram Xun represents 'union', and the trigram Qian represents 'wilderness'; in the Hexagram of Shi, the trigram Zhen represents 'people'. The line six two is in the center and corresponds to Qian above, thus saying 'to be in union with people in the wilderness, it is smooth'. This is exactly how Confucius clarifies doubts and reveals subtle meanings: in the Hexagram of Shi, Zhen represents the husband, and Xun represents the wife, which is what the Great Treatise says 'two people with the same heart'; therefore, it does not refer to ruler and subject, father and son, brothers, or friends, but simply refers to the general term 'person'. The fourth line and the top line of Qian are out of place, and after transformation they form the body of Kan, thus saying 'favorable for crossing great rivers, it is the movement of Qian'. Hou Guo explains according to the transformation of the hexagram: the line nine two ascends to the top position, and the top position is the wilderness, thus 'to be in union with people in the wilderness' and to be smooth, the reason is only that the Qian lines ascend, so it specially points out 'the movement of Qian'.

文明以健，中正而應，君子正也。何妥曰：離為文明，乾為剛健。健非尚武，乃以文明。應不以邪，乃以中正。故曰“利君子貞”也。唯君子為能通天下之志。虞翻曰：唯，獨也。四變成坎。坎為通、為志。故“能通天下之志”。謂五以類族辯物，聖人作而萬物睹。崔覲曰：君子謂九五。能舍已同人，以通天下之志。若九三、九四，以其人臣，則不當矣。故爻辭不言同人也。

The Commentary on the Judgment says: Having the virtue of civilization and being strong and vigorous, occupying the center and upholding correctness, and having harmony between above and below, this is the correct path of the gentleman. He Tu explained: Li represents civilization, and Qian represents strength and vigor; the so-called strength and vigor does not mean valuing force, but rather taking civilization as the foundation; the so-called harmony does not mean combining with evil, but rather harmonizing through correctness and uprightness. Therefore, it says "favorable for the gentleman to maintain uprightness." The Commentary on the Judgment also says: Only the gentleman can communicate the aspirations of the people. Yu Fan explained: "Only" means exclusively; after the movement of nine four, it becomes Kan, which represents communication and aspirations. Therefore, it says "able to communicate the aspirations of the people," referring to nine five who can classify and distinguish groups and clarify things, as the Wenyan says, when the sage arises, all things look upon him. Cui Jin said: The gentleman refers to nine five, who can abandon private interests and harmonize with others, thus communicating the aspirations of the people; as for nine three and nine four, being ministers, they are not suitable for this task, so the line statements of these two lines do not mention "harmonizing with others."

《象》曰：天與火，同人。荀爽曰：乾舍於離，相與同居，故曰“同人”也。君子以類族辯物。虞翻曰：君子謂乾。師坤為類，乾為族。辯，別也。乾，陽物。坤，陰物。體姤，天地相遇，品物咸章，以乾照坤。故“以類族辯物”。謂方以類聚，物以群分。孔子曰：君子和而不同，故於同人象見，以“類族辯物”也。

The Image Commentary says: Heaven and fire are close to each other, which is the meaning of the hexagram "Tong Ren" (Union). Xun Shuang explains: Heaven resides within fire, and the two are in mutual union, hence it is called "Tong Ren." The Image Commentary then continues: Therefore, the gentleman distinguishes clans and categories, and clarifies things. Yu Fan explains: The gentleman refers to Qian; in the opposite hexagram "Shi" (Army), the坤 (Kun) symbolizes "category," and the Qian symbolizes "clan"; "clarify" means to distinguish. Qian is a yang substance, and Kun is a yin substance; the hexagram contains "Gou," where heaven and earth meet, and all things become evident. With Qian illuminating Kun, it is said "by category and clan, things are clarified," which is what the Great Treatise refers to as things gathering by their categories and being divided by their groups. Confucius once said, "The gentleman is harmonious but not uniform," so in the Image Commentary of "Tong Ren," the meaning of "distinguishing clans and clarifying things" is revealed.

初九：同人于門，無咎。虞翻曰：乾為門，謂同於四，四變應初，故“無咎”也。《象》曰：出門同人，又誰咎也。崔覲曰：剛而無應，比二以柔，近同於人，出門之象，“又誰咎矣”。案：初九，震爻。帝出乎震。震為大塗，又為入門出門之象也。

The Line Statement of Initial Nine says: Going out and harmonizing with people, there is no blame. Yu Fan explains: The image of Qian represents the gate, meaning that Initial Nine harmonizes with Nine in the Fourth. After Nine in the Fourth moves, it corresponds with Initial Nine, hence 'no blame'. The Image Commentary says: Going out and harmonizing with people, who would blame him? Cui Jin explains: Initial Nine is strong and vigorous but has no proper correspondence. It can only closely align with the flexible and yielding Six in the Second, thus harmonizing with people nearby, which is the image of going out. Therefore, it says 'who would blame him'. Li Dingzuo comments: Initial Nine is the Zhen line. The 'Sayings of the Hexagrams' state 'the Emperor comes forth from Zhen'; Zhen represents the great way and also has the image of going out and entering.

六二：同人于宗，吝。荀爽曰：宗者，眾也。三據二陰，二與四同功，五相應，初相近，上下眾陽，皆欲與二為同，故曰“同人于宗”也。陰道貞靜，從一而終，今宗同之，故“吝”也。《象》曰：同人于宗，吝道也。侯果曰：宗，謂五也。二為同人之主，和同者之所仰也。有應在五，唯同於五，過五則否，不能大同於人，則為主之德吝狹矣。所同雖吝，亦妻臣之道也。

The Line Statement of the Second Line says: It only harmonizes with people within its own clan and is therefore reluctant. Xun Shuang explains: 'Clan' means many; the Third Line holds two yin lines, and the Second Line and the Fourth Line have the same function, and the Second Line corresponds with the Fifth Line, and is close to the First Line. All the upper yang lines desire to harmonize with the Second Line, so it says 'harmonizing with people within the clan.' However, the way of yin and flexibility values chastity and stillness, being faithful to one, and now everyone comes to harmonize with it, so it is 'reluctant.' The Image Commentary says: Harmonizing only within the clan is a narrow and reluctant way. Hou Guo explains: 'Clan' refers to the Fifth Line; the Second Line is the main line of the Hexagram of 'Harmonizing with Others,' and is the object that others look up to for harmonizing. It has a proper correspondence with the Fifth Line, so it only harmonizes with the Fifth Line, and does not harmonize beyond the Fifth Line, thus not widely harmonizing with all people. Therefore, as the main line of the hexagram, its virtue appears narrow and reluctant. Although the object of harmonizing is narrow and reluctant, it still conforms to the proper roles of a wife and a subject.

九三：伏戎于莽，升其高陵，三歲不興。虞翻曰：巽為伏，震為草莽，離為戎。謂四變時三在坎中，隱伏自藏，故“伏戎于莽”也。巽為高，師震為陵，以巽股升其高陵。爻在三。乾為歲。興，起也。動不失位，故“三歲不興”也。《象》曰：伏戎于莽，敵剛也。三歲不興，安行也。崔覲曰：與二相比，欲同人焉。盜憎其主，而忌於五，所以隱兵於野，將以襲之，故曰“伏戎于莽”。五既居上，故曰“升其高陵”。一爻為一年，自三至五，頻遇剛敵，故“三歲不興，安可行也”。案：三互離巽，巽為草木，離為戈兵，伏戎于莽之象也。

The third line statement says: Hide soldiers in the grassy wilderness, ascend the high hill, and for three years do not dare to take military action. Yu Fan explains: The trigram Xun represents concealment, Zhen represents the grassy wilderness, and Li represents weapons. When the fourth line changes, the third line is in the dangerous trigram Kan, concealing itself, so it says 'hide soldiers in the grassy wilderness.' Xun represents height, and through the mutual trigrams, the trigram Zhen in the hexagram Shi represents hills. By using the legs represented by Xun, one ascends the hill. This line is in the third position, and the trigram Qian represents 'year'; 'to rise' means to take action. Since the third line changes but does not lose its position, it says 'three years do not rise.' The Image Commentary says: Hide soldiers in the grassy wilderness because the enemy is too strong; for three years not to take action, how can there be any movement? Cui Jin explains: The third line is adjacent to the second line, wanting to align with it; thieves always hate the owner, thus resenting the fifth line, so soldiers are hidden in the outskirts, ready for a sudden attack, hence 'hide soldiers in the grassy wilderness.' The fifth line is already high above, so it says 'ascend the high hill.' One line represents one year, from the third position to the fifth, repeatedly encountering strong enemies, hence 'three years do not rise, how can there be any movement?' Li Dingzuo comments: The mutual trigrams of the third line contain Li and Xun. Xun represents grass and trees, Li represents weapons, which exactly depict the image of hiding soldiers in the grassy wilderness.

九四：乘其庸，弗克攻，吉。虞翻曰：巽為庸，四在巽上，故“乘其庸”。變而承五。體訟，乾剛在上。故“弗克攻”，則“吉”也。《象》曰：乘其庸，義弗克也。其吉，則困而反則也。王弼曰：處上攻下，力能乘庸者也。履非其位，與三爭二。二自應五，三非犯已，攻三求二，尤為效之。違義傷禮，眾所不與。勢雖乘墉，義終弗克，而得吉者，以困而反正則也。

The fourth line statement says: Ascending the city wall but not attacking, it is auspicious. Yu Fan explains: The trigram Xun represents the city wall, and the nine in the fourth line is located above the Xun trigram, so it is said 'riding on the common people.' After its change, it supports the nine in the fifth line, and the hexagram also contains 'Strife,' with the Qian trigram being strong above, hence 'not attacking,' thus resulting in auspiciousness. The Image Commentary says: Ascending the city wall but not attacking is not in accordance with righteousness; however, it is auspicious because after being inpredicament it returns to the proper principle. Wang Bi explains from the perspective of principle and line position: The nine in the fourth line is in a superior position and attacks below, with sufficient strength to ascend the city wall. However, its position is not correct, yet it competes with the nine in the third line for the six in the second line. The six in the second line originally corresponds with the nine in the fifth line, and the nine in the third line has not infringed upon itself. Now attacking the nine in the third line to obtain the six in the second line, especially imitating others' competition. This is both against righteousness and harmful to propriety, and is not approved by the people. Although the situation allows ascending the city wall, in terms of righteousness it ultimately cannot win, yet it still obtains auspiciousness because after being inpredicament it returns to the proper principle.

九五：同人先號咷而後笑，大師克相遇。虞翻曰：應在二。巽為號咷，乾為先，故“先號咷”。師震在下，故“後笑”。震為後笑也。乾為大，同人反師，故“大師”。二至五，體姤遇也，故“相遇”。《象》曰：同人之先，以中直也。大師相遇，言相剋也。侯果曰：乾德中直，不私於物，欲天下大同，方始同二矣。三四失義，而近據之，未獲同心，故“先號咷”也。時須同好，寇阻其途，以言相剋，然後始相遇，故笑也。《九家易》曰：乾為言。

The line statement of the fifth line says: To harmonize with people, first one wails and cries, then one laughs and rejoices. A great army wins and then meets. Yu Fan explains: The correct position of nine five is six two; the wind trigram represents wailing, and the heaven trigram represents first, so it says 'first wailing'; in the opposite trigram of the army, the thunder trigram is in the lower position, so it says 'then laughing', as thunder has the image of joy. Heaven trigram represents great, and the trigram of the same people reversed becomes the trigram of the army, so it says 'great army'; from the second line to the fifth line, the trigram contains the trigram of meeting, and meeting is the image of meeting, so it says 'meeting'. The image commentary says: At the beginning of harmonizing with people, one wails because nine five is upright and just, and has a straightforward heart; the meeting of great army refers to mutual contention with words. Hou Guo explains: The virtue of heaven is upright and just, and upright and sincere, without private thoughts towards external things, and one's heart is solely to achieve universal harmony, so at the beginning of harmonizing with six two; nine three and nine four abandon righteousness and approach six two, and nine five is unable to share the same heart, so 'first wailing'. At that time, they should have shared the same heart and affection, but there were enemies blocking the way, so they could only contend with words, and then finally meet, so they laughed. The Nine Schools Commentary adds: The heaven trigram represents speech.

上九：同人于郊，無悔。虞翻曰：乾為郊。失位無應，與乾上九同義，當有悔。同心之家。故“無悔”。《象》曰：同人于郊，志未得也。侯果曰：獨處於外，同人于郊也。不與內爭，無悔吝也。同人之時，唯同於郊，“志未得也”。《序卦》曰：與人同者，物必歸焉，故受之以大有。崔覲曰：以欲從人，物必歸已，所以成大有。

The line statement of the top nine says: Being in harmony with people in the outskirts of the city, there is no regret. Yu Fan explains: The image of Qian represents the outskirts; the top nine is out of its proper position and has no corresponding line, which is similar to the situation of the top nine in the Qian hexagram. It should normally have regret, but because it is in a place of unity, it is said to have 'no regret'. The Image Commentary says: Being in harmony with people in the outskirts, the will has not yet been fulfilled. Hou Guo explains: The top nine is alone outside the hexagram, which is 'being in harmony with people in the outskirts'; it does not participate in the struggles within the hexagram, so there is no regret or longing. However, in an era of being in harmony with people, it can only be in harmony with those in the outskirts, hence 'the will has not yet been fulfilled'. The Sequence of Hexagrams says: Those who can be in harmony with people will have all things attached to them, so the hexagram of Tongren is followed by Dàyǒu. Cui Jin explains: Those who can abandon private desires and follow others will have all things turning to themselves, thus achieving great possession.

（乾下離上）大有：元亨。虞翻曰：與比旁通。柔得尊位大中，應天而時行，故“元亨”也。姚規曰：互體有兌，兌為澤，位在秋也。乾則施生，澤則流潤，離則長茂，秋則成收，大富有也。大有，則“元亨”矣。鄭玄曰：六五體離，處乾之上，猶大臣有聖明之德，代君為政，處其位，有其事而理之也。元亨者，又是能長群臣以善，使嘉會禮通，若周公攝政，朝諸侯於朋堂，是也。

The hexagram Da You (Great Possession) has Qian (Heaven) at the bottom and Li (Fire) at the top. The hexagram statement says: "Original beginning, smooth and unimpeded." Yu Fan explained according to the principle of mutual transformation: Da You and Bi (Comparison) are mutually transformative; the sixth line in the fifth position, with a soft line in a noble position, attains the middle and follows the heavens and the proper time, hence "original beginning and smoothness." Yao Gui explained: within the hexagram, the mutual structure includes Dui (Lake), which represents a marsh, corresponding to the autumn season; Qian governs generation, the marsh provides nourishment, Li governs growth and flourishing, and autumn is the season of harvest, hence it is great possession; since it is great possession, naturally "original beginning and smoothness." Zheng Xuan explained from the perspective of human affairs and rituals: the sixth line in the fifth position is in the body of Li, located above Qian, like a minister possessing sage virtue, taking over governance on behalf of the sovereign, occupying the position and managing the affairs to govern. The term "original beginning and smoothness" also refers to his ability to guide ministers with virtue, making harmonious gatherings conform to ritual and be unimpeded, just as Duke Zhou did during his regency, holding court in the Bright Hall to receive the feudal lords.

《彖》曰：大有，柔得尊位，大中而上下應之，曰大有。王弼曰：處尊以柔，居中以大。體無二陰，以分其應，上下應之，靡所不納，大有之義也。其德剛健而文明，應乎天而時行，是以元亨。虞翻曰：謂五，以日應乾而行於天也。時，謂四時也。大有亨。比初動成震為春；至二，兌為秋。至三，離為夏。坎為冬。故曰“時行”。以乾亨坤，是以“元亨”。

The Commentary on the Judgment says: "Great Possession," the flexible line attains the honorable position, attains the middle way in a great manner, and all the lines above and below come to respond, hence it is called "Great Possession." Wang Bi explains: to reside in the honorable position with flexibility and gentleness, and to reside in the middle position with grandeur; within one hexagram, there is no other yin line to divide the response of the yang lines, so all above and below come to respond, and nothing is excluded, which is the meaning of "Great Possession." The Commentary on the Judgment also says: its virtue is strong and vigorous yet civilized, following the heavens and moving with the seasons, hence it is primordial, prosperous, and unimpeded. Yu Fan explains: this refers to the sixth line in the fifth position, which corresponds to the heaven above and moves in the heavens. "Time" refers to the four seasons: the hexagram "Great Possession" is already prosperous, and through its connection with the hexagram "Comparison," the first line changes to Zhen (Thunder) representing spring, the second line changes to Dui (Lake) representing autumn, the third line changes to Li (Fire) representing summer, and Kan (Water) represents winter, hence it is said "moving with the seasons"; using Qian (Heaven) to communicate with Kun (Earth), hence "primordial and prosperous."

《象》曰：火在天上，大有。荀爽曰：謂夏，火王在天，萬物並生，故曰“大有”也。君子以遏惡揚善，順天休命。虞翻曰：遏，絕。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”。乾為天休，二變時，巽為命，故“順天休命”。

The Image Commentary says: Fire in the heavens, this is the Great Possession. Xu Shuang explains: This refers to summer, when the fire energy is strong and high in the sky, and all things grow together, hence it is called "Great Possession." The Image Commentary continues: Therefore, the gentleman restrains evil and promotes goodness, following the mandate of heaven's virtue. Yu Fan explains: "Restrain" means to cut off, and "promote" means to lift up. The Qian trigram represents promoting goodness, while the Kun trigram represents restraining evil and also signifies following; using Qian to overcome Kun, the hexagram contains the meaning of the Gua (Decisive) hexagram, which is in line with the meaning of proclaiming in the royal court, hence it is said "restrain evil and promote goodness." Qian represents the virtue of heaven, and the second line's movement corresponds to the Xun trigram, which represents command, hence it is said "follow heaven's virtue and receive its mandate."

初九：無交害，匪咎，艱則無咎。虞翻曰：害謂四。四離火，為惡人，故“無交害”。初動，震為交。比坤為害。匪，非也。艱，難，謂陽動比初成屯。屯，難也。變得位，艱則無咎。《象》曰：大有初九，無交害也。虞翻曰：害，謂四。

The first line statement says: If one does not associate with others, there will be no harm; it is not a fault. Facing difficulties while holding on will not result in blame. Yu Fan explains: The mentioned harm refers to the nine in the fourth position; the nine in the fourth is in the center of the fire trigram, which represents a wicked person, hence the phrase "without harm from association." The movement of the first nine produces the trigram Zhen, which symbolizes association; through the mutual complementarity, the trigram Bi (Comparison) with the trigram Kun (Earth) represents harm. "Fēi" means wrong, and "jiān" means hardship, indicating that after the movement of a yang line, it corresponds to the first line of the trigram Zun (Obstruction), forming the trigram Zun, which signifies hardship; the movement results in a correct position, so facing hardship leads to no blame. The Image Commentary says: The first line of Da You (Great Possession) means that without association, there is no harm. Yu Fan further clarifies: The mentioned harm refers to the nine in the fourth position.

九二：大車以載，有攸往，無咎。虞翻曰：比坤為大車，乾來積上，故“大車以載”。往，謂之五。二失位，變得正應五。故“有攸往無咎”矣。《象》曰：大車以載，積中不敗也。盧氏曰：乾為大車，故曰“大車以載”。體剛履中，可以任重，有應於五。故所積皆中，而不敗也。

The line statement of the second line says: Using a great cart to carry, going forward, there is no blame. Yu Fan explains: The second line corresponds to the second line of the "Comparison" hexagram, where the earth element represents the great cart. The yang energy accumulates and ascends continuously, hence it is said "a great cart carries." "Going forward" refers to moving towards the fifth position. The second line is yang in a yin position and thus out of place, but after changing, it becomes correct and corresponds with the fifth line, hence it is said "going forward, there is no blame." The Image Commentary says: Using a great cart to carry is because the load is in the center and does not tip over. Lu's explanation: The heaven element represents the great cart, hence it is said "a great cart carries." The second line is strong and vigorous, and occupies the central position, thus capable of bearing great responsibilities. It also corresponds with the fifth line, so whatever is carried is in the center and stable, and will not be ruined.

九三：公用亨于天子，小人弗克。虞翻曰：天子謂五。三，公位也。小人謂四。二變得位，體鼎象。故“公用亨于天子”。四折鼎足，覆公餗，故小人不克也。《象》曰：公用亨于天子，小人害也。虞翻曰：小人，謂四也。

The third line statement says: The marquis presents tribute to the Son of Heaven, but the petty person cannot bear the task. Yu Fan explains: The Son of Heaven refers to the fifth line, the third line represents the position of the marquis, and the petty person refers to the fourth line. The second line changes to achieve a correct position, and the hexagram contains the image of the Cauldron, hence it says 'the marquis presents tribute to the Son of Heaven.' The fourth line breaks the foot of the cauldron, overturning the delicacies of the prince, so the petty person cannot bear the task. The Image Commentary says: The marquis presents tribute to the Son of Heaven, but for the petty person, it is actually a calamity. Yu Fan clarifies: here, the petty person refers to the fourth line.

九四：匪其尫，無咎。虞翻曰：匪，非也。其位尫。足尫，體行不正，四失位，折震足，故“尫”。變而得正，故“無咎”。尫或作彭，作旁聲，字之誤。《象》曰：匪其尫，無咎，明辯折也。虞翻曰：折之離，故“明辯折也”。四在乾則尫；在坤為鼠；在震噬用胏得金矢；在巽折鼎足，在坎為鬼方；在離焚死；在艮旅于處，言無所容；在兌睽孤孚厲。三百八十四爻，獨無所容也。

The fourth line statement says: Not displaying one's strength, there is no blame. Yu Fan explains: "Fēi" means "not"; the position of nine in the fourth has the appearance of lameness and crookedness. Since nine in the fourth is out of place, it breaks the foot symbolized by Zhen, so it says "wang" (lameness); through change it reaches the correct position, so there is no blame. The character "wang" is sometimes written as "peng" in other versions, taking the sound "pang," which is a form error in the character's shape. The Image Commentary says: Not displaying strength and having no blame, is due to clear discernment and decisive action. Yu Fan explains: breaking and entering into Li, so it is said "clear discernment through breaking." He also lists the dangerous appearances of the fourth line in each hexagram: in Qian it is lameness and crookedness, in Kun it is a rat, in Zhen it is like the ninth line of Shihe where it bites dry meat and obtains a bronze arrow, in Xun it is breaking the legs of a tripod, in Kan it is the ghostly place, in Li it is being burned to death, in Gen it is being a traveler without a place to rest, and in Dui it is like the ninth line of Kui where one is lonely and in danger. Among the 384 lines, this line alone has nowhere to be placed.

六五：厥孚交如，威如吉。虞翻曰：孚，信也。發而孚二，故“交加”。乾稱威，發得位，故“威如吉”。《象》曰：厥孚交如，信以發志也。威如之吉，易而無備也。侯果曰：其體文明，其德中順。信發乎志，以覃於物。物懷其德，以信應君。君物交信，厥孚交如也。為卦之主，有威不用，唯行簡易，無所防備。物感其德，翻更畏威，威如之吉也。

The Line Statement of the Fifth Line says: His sincerity can communicate with others, and his authority is sufficient to bring good fortune. Yu Fan explains: "Fu" means sincerity; the line six in the fifth moves and communicates with the line nine in the second, so it is said "jiao ru"; the trigram Qian is called authority, and when it moves it attains the correct position, so it is said "wei ru ji". The Image Commentary says: sincerity communicates with others, thus sincerity inspires the aspirations of people; authority brings good fortune because it is approachable and without defenses. Hou Guo explains: the line six in the fifth has a refined form and a moderate, gentle and proper virtue; sincerity arises from the heart and extends to all things, all things feel the virtue and respond to the sovereign with sincerity; the sovereign and things mutually trust each other, which is "jue fu jiao ru". It is the main line of the hexagram, possessing authority yet not employing it, only promoting simple governance, without any defenses; all things remember its virtue, and thus become even more respectful of its authority, which is "wei ru zhi ji".

上九：自天右之，吉，無不利。虞翻曰：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”。王弼曰：餘爻皆乘剛，已獨乘柔順也。五為信德，而已履焉，履信者也。居豐富之代，物不累心，高尚其志，尚賢者也。爻有三德，盡夫助道，故《繫辭》具焉也。

The line statement of the top nine says: Being aided by heaven, it is auspicious and beneficial in all things. Yu Fan explains: This refers to the trigram Qian; 'right' means aid. The hexagram Dàyǒu is in mutual opposition with the hexagram Bǐ. The trigram Kun represents 'self,' the trigram Qian represents heaven, and the trigram Dui represents 'right,' so it says 'aid from heaven.' In the hexagram Bǐ, which is in mutual opposition, the trigram Kun represents compliance, and the trigram Qian represents trust. The Great Treatise says that what heaven aids is compliance, and what people aid is trust. The top nine follows the path of trust, considers matters in accordance with the way, and also esteems the virtuous, so it says 'aid from heaven, auspicious and beneficial in all things.' Wang Bi explains from the position of the line: all other lines are riding on strong lines, but the top nine is riding on the gentle and compliant line five. Line five possesses the virtue of trust, and the top nine personally follows its path, which is following trust; he is in an era of abundance and prosperity, yet is not disturbed by external things, and elevates his aspirations, which is esteeming the virtuous. This line possesses all three virtues, fully embodying the way of receiving aid, so the Great Treatise specially elaborates on it.

《象》曰：大有上吉，自天右也。《九家易》曰：上九說五，以柔處尊，而自謙損。尚賢奉已，上下應之，為乾所右，故吉且利也。《序卦》曰：有大者不可以盈，故受之以謙。崔覲曰：富貴而自遺其咎，故有大者不可盈。當須謙退，天之道也。

The Image Commentary says: The auspiciousness of the Upper Nine in the Great Possession hexagram is due to the assistance of Heaven. The Nine Schools' Commentary explains: The Upper Nine is joyful in the fact that the Sixth Five is in a position of honor and virtue, and himself is humble and retreating. He esteems the virtuous and honors the sovereign, and thus the superior and inferior all respond in harmony, hence being assisted by Qian, so it is both auspicious and beneficial. The Sequence of Hexagrams says: When one possesses great abundance, one must not be complacent, hence the Great Possession hexagram is followed by the Humility hexagram. Cui Jin explains: When one is wealthy and powerful yet brings misfortune upon oneself, thus it is said that when one possesses great abundance, one must not be complacent, and should be humble and retreat, which conforms to the way of Heaven.

（艮下坤上）謙：亨。虞翻曰：乾上九來之坤，與履旁通。天道下濟，故亨。彭城蔡景君說：剝上來之三。君子有終。虞翻曰：君子謂三。艮終萬物，故“君子有終”。鄭玄曰：艮為山，坤為地。山體高，今在地下，其於人道，高能下下，謙之象。亨者，嘉會之禮，以謙而為主。謙者，自貶損以下人，唯艮之堅固，坤之厚順，乃能終之，故君子之人有終也。

The Hexagram of Humility has Gen (Mountain) below and Kun (Earth) above. The Hexagram Statement says: "It is smooth and unimpeded." Yu Fan explained based on the transformation of the hexagram and its parallelism: The upper line of Qian (Heaven) descends to occupy the middle of Kun, making this hexagram parallel to the Hexagram of Following. The heavenly way descends to assist, hence it is smooth and unimpeded. Cai Jingjun of Pengcheng said this hexagram comes from the Hexagram of Splitting, with the upper line of Splitting descending to the third position. The Hexagram Statement also says, "The gentleman has a proper end." Yu Fan explained: the gentleman refers to the line nine in the third position; Gen has the meaning of completion and accomplishment of all things, hence it is said, "The gentleman has a proper end." Zheng Xuan explained from the image of the hexagram and human conduct: Gen represents mountain, and Kun represents earth. A mountain is naturally lofty, yet now it is situated beneath the earth. In terms of human conduct, this signifies that those in high positions can humble themselves and be beneath those of lower status, which is the image of humility. The term "smooth" refers to the ritual of a joyful gathering, with humility as its main principle. Humility means self-restraint and willingness to be beneath others. Only with the firmness of Gen and the yielding of Kun can this be maintained, hence the gentleman can have a proper end.

《彖》曰：謙亨。《九家易》曰：艮，山。坤，地。山至高，地至卑，以至高下至卑，故曰“謙”也。謙者兌世，艮為兌合，故“亨”。天道下濟而光明，荀爽曰：乾來之坤，故“下濟”。陰去為離，陽來成坎，日月之象，故“光明”也。地道卑而上行。侯果曰：此本剝卦。乾之上九來居坤三，是“天道下濟而光明”也。坤之六三上升乾位，是“地道卑而上行”者也。

The Commentary on the Judgment says: Humility leads to smoothness and success. The Nine Schools' Commentary explains:艮 represents mountain, and 坤 represents earth; mountain reaches its highest point, and earth reaches its lowest point. When the highest is brought down to be beneath the lowest, this is called "humility." In terms of the hexagram's context, the hexagram of Humility belongs to the world of兑, and 艮 and 兑 are complementary, hence "smoothness and success." The Commentary on the Judgment further says: The way of heaven is to descend and assist, thus appearing bright. Xun Shuang, based on the movement of the trigrams, explains: The trigram乾 (Heaven) moves downward into the trigram坤 (Earth), hence "descending to assist"; the yin lines depart to form 离 (Fire), and the yang lines arrive to form 坎 (Water), which represents the image of the sun and moon, hence "brightness." The Commentary on the Judgment continues: The way of earth is to be lowly and ascend. Hou Guo, based on the transformation of the hexagram, explains: This hexagram originates from the hexagram of Pei. In the hexagram of Pei, the upper nine of乾 moves down to the third position of坤, which is "the way of heaven descending to assist and appearing bright"; the sixth three of坤 moves up to the original position of乾, which is "the way of earth being lowly and ascending."

天道虧盈而益謙，虞翻曰：謂乾盈履上，虧之坤三，故“虧盈”。貴處賤位，故“益謙”。崔覲曰：若日中則昃，月滿則虧，損有餘以補不足，天之道也。地道變盈而流謙，虞翻曰：謙二以坤變乾盈。坎動而潤下，水流溼，故“流謙”也。崔覲曰：高岸為谷，深谷為陵，是為變盈而流謙，地之道也。

The Commentary on the Judgment says: The way of Heaven is to diminish fullness and increase humility. Yu Fan explains: The trigram Qian is originally full and occupies the highest position, but now it diminishes itself and moves down to the third position of the trigram Kun, hence it is called "diminishing fullness"; a superior person taking a humble position is called "increasing humility." Cui Jin uses celestial phenomena as an analogy: when the sun reaches its zenith, it begins to tilt; when the moon is full, it starts to wane. Reducing excess to supplement deficiency is precisely the way of Heaven. The Commentary on the Judgment also says: The way of Earth is to transform fullness and flow into humility. Yu Fan explains: The second line of the hexagram of Humility transforms the fullness of Qian with the body of Kun; the moving water of Kan flows downward to moisten, and water always flows to low and moist places, hence it is called "flowing humility." Cui Jin uses geographical features as an analogy: high embankments collapse into deep valleys, and deep valleys accumulate into hills, which is transforming fullness and flowing into humility, precisely the way of Earth.

鬼神害盈而福謙，虞翻曰：鬼謂四。神謂三。坤為鬼害，乾為神福，故“鬼神害盈而福謙”也。崔覲曰：朱門之家，鬼闞其室，黍稷非馨，明德惟馨，是其義矣。人道惡盈而好謙。虞翻曰：乾為好，為人。坤為惡也。故人道惡盈。從上之三，故“好謙”矣。崔覲曰：滿招損，謙受益，人之道也。

The Commentary on the Judgment says: "Ghost and spirits harm the full and bestow blessings on the humble." Yu Fan explains: "Ghost refers to the sixth line in the fourth position, and spirit refers to the ninth line in the third position. The Earthly Trigram represents ghost and harm, while the Heavenly Trigram represents spirit and bestowal of blessings. Therefore, it is said 'ghost and spirits harm the full and bestow blessings on the humble.'" Cui Jin supports this with a proverb and the Book of Documents: "In wealthy families, ghosts secretly watch over their houses." The Book of Documents, King Chen, says that millet and millet are not fragrant, but only bright virtue is fragrant, which is exactly this meaning. The Commentary on the Judgment also says: "Human nature dislikes fullness and prefers humility." Yu Fan explains: "The Heavenly Trigram represents preference and humanity, while the Earthly Trigram represents dislike. Therefore, human nature dislikes fullness. The Heavenly Trigram descends from the upper position to the third position, so it is said 'prefers humility.'" Cui Jin cites the Book of Documents, Great Yu's Mandate, which says: "Self-satisfaction invites loss, while humility brings gain. This is the way of being a person."

謙，尊而光，卑而不可逾，虞翻曰：天道遠，故“尊光”。三位賤，故“卑”。坎水就下，險弱難勝，故“不可逾”。君子之終也。孔潁達曰：尊者有謙，而更光明盛大。卑者有謙，而不逾越，是君子之終也。言君子能終其謙之善，而又獲謙之福，故曰“君子有終”也。

The Commentary on the Judgment says: Humility, being in a high position yet increasing in virtue, being in a low position yet not being surpassed. Yu Fan explains: The heavenly way is lofty, so it is said 'high and bright'; three is the position of lowliness, so it is said 'low'; the water of the Kan trigram always flows to the low place, appearing weak and dangerous yet difficult to overcome, so it is said 'cannot be surpassed.' The Commentary on the Judgment concludes: This is the good ending for a gentleman. Kong Yingda explains from the perspective of human affairs: A person in a high position who is humble becomes even more illustrious; a person in a low position who is humble is not surpassed by others, which is the good ending for a gentleman. This means that a gentleman can maintain humility throughout, thus gaining the blessings brought by humility, hence it is said 'the gentleman has a good ending.'

《象》曰：地中有山，謙。劉表曰：地中有山，以高下下，故曰“謙”。謙之為道，降已升人，山本地上，今居地中，亦降體之義，故為謙象也。君子以捋多益寡，稱物平施。虞翻曰：君子謂三。捋，取也。艮為多；坤為寡；乾為物，為施；坎為平。謙乾盈益謙，故“以捋多益寡，稱物平施”。侯果曰：裒，聚也。《彖》云：天道益謙，則謙之大者，天益之以大福；謙之小者，天益之以小福。故君子則之，以大益施大德，以小益施小德，是“稱物平施”也。

The Image Commentary says: A mountain within the earth, this is the hexagram of Humility. Liu Biao explains: A mountain within the earth means that the lofty and great is placed beneath the lowly, hence it is called "Humility." As a principle, Humility is to suppress oneself and elevate others; a mountain which is naturally high above the earth is now situated within the earth, which is exactly the meaning of lowering oneself, hence it is taken as the image of Humility. The Image Commentary then says: Therefore, the gentleman takes the excess to supplement the deficiency, and measures things to give fairly. Yu Fan explains: The gentleman refers to the line Nine in the Third; "puo" means to take; the mountain image represents abundance, the earth image represents deficiency, the heaven image represents things and giving, and the water image represents equality. The hexagram of Humility reduces the fullness of Heaven to increase humility, hence it is said "taking abundance to supplement deficiency, measuring things and giving fairly." Hou Guo interprets "puo" as gathering, and explains according to the Commentary on the Judgment: The Commentary on the Judgment speaks of the heavenly way benefiting humility; thus, those with great humility are blessed by heaven with great favor, and those with small humility are blessed by heaven with small favor. The gentleman follows this, giving great benefits to those with great virtue, and small benefits to those with small virtue, which is "measuring things and giving fairly."

初六：謙謙君子，用涉大川，吉。荀爽曰：初最在下，為謙。二陰承陽，亦為謙。故曰“謙謙”也。二陰一陽，相與成體，故曰“君子”也。九三體坎，故“用涉大川，吉”也。《象》曰：謙謙君子，卑以自牧也。《九家易》曰：承陽卑謙，以陽自牧養也。

The line statement of the first line says: A gentleman who is humble and humble again may cross great rivers, which is auspicious. Xun Shuang explained according to the position of the line: The first line is at the very bottom of the entire hexagram, representing one level of humility; the second line, with a yin line supporting a yang line, represents another level of humility, hence the phrase "humble and humble again." Two yin lines and one yang line combine to form the body, so it is called "gentleman." The third line is associated with the trigram Kan, which represents water, hence the statement "using humility to cross great rivers, which is auspicious." The Image Commentary says: A gentleman who is humble and humble again cultivates himself by being lowly. The Nine Schools' Commentary explains: Supporting a yang line while being in a low position and maintaining humility is using the virtue of yang to raise and nurture oneself.

六二：鳴謙，貞吉。姚信曰：三體震，為善鳴，二親承之，故曰“鳴謙”。得正處中，故“貞吉”。《象》曰：鳴謙貞吉，中心得也。崔覲曰：言中正心與謙相得。虞翻曰：中正謂二。坎為心也。

The Line Statement of the Second Line says: Humble virtue is known and praised, and holding to the correct path brings good fortune. Yao Xin explains: The position of Nine Three belongs to the trigram Zhen, which is good at producing sound; Six Two is closely below and supports it, so it is said 'humility with a voice'; Six Two has the correct position and is in the center, so it is said 'uprightness brings good fortune'. The Image Commentary says: Humility with a voice and uprightness brings good fortune, indicating that there is something truly understood within. Cui Jin explains: This refers to the harmony between the upright and central heart and the virtue of humility. Yu Fan supplements from the positions of the lines and the trigrams: the so-called upright and central refers to Six Two, and the trigram Kan represents the heart.

九三：勞謙，君子有終，吉。荀爽曰：體坎為勞，終下二陰，君子有終，故“吉”也。《象》曰：勞謙君子，萬民服也。荀爽曰：陽光居五，自卑下眾，降居下體，君有下國之意也。眾陰皆欲捴陽上居五位，群陰順陽，故“萬民服也”。

The third line statement says: Diligent and humble, the gentleman can achieve a good ending, which is auspicious. Xun Shuang explains: The third line is in the trigram Kan, which signifies toil and hardship; it governs the two yin lines below and completes the matter, which is exactly what a gentleman achieves in the end, hence auspicious. The Image Commentary says: A diligent and humble gentleman, the people all submit to him. Xun Shuang explains according to the theory of乾 rising and坤 descending: A yang line should be in the fifth position, but now it willingly lowers itself, taking a position below the trigram, which is exactly the mind of a ruler humbly approaching a subordinate state; all the yin lines wish to recommend this yang line to the fifth position, and the yin lines obey the yang, hence 'the people all submit.'

六四：無不利，捴謙。荀爽曰：四得位處正，家性為謙，故“無不利”。陰欲捴三，使上居五，故曰“捴謙”。捴，猶舉也。《象》曰：無不利捴謙，不違則也。《九家易》曰：陰捴上陽，不違法則。

The Line Statement of the Fourth Line says: There is no disadvantage, and it promotes the virtue of humility. Xu Shuang explains: The Fourth Line is a Yin line in a Yin position, occupying a proper position and being in the correct place. The nature of the hexagram is also primarily about humility, so 'there is no disadvantage'; the Yin line wishes to recommend the Yang line at the Third Line, enabling it to ascend to the Fifth position, so it says 'promote humility.' 'Promote' is equivalent to recommending. The Image Commentary says: There is no disadvantage and promoting the virtue of humility does not violate the principle. The Nine Schools Commentary explains: A Yin line recommending a Yang line to ascend does not violate the appropriate principle.

六五：不富以其鄰，荀爽曰：鄰謂四與上也。自四以上乘陽，乘陽失實，故皆不富，五居中有體，故總言之。利用侵伐，無不利。荀爽曰：謂陽利侵伐來上，無敢不利之者。《象》曰：利用侵伐，征不服也。荀爽曰：不服，謂五也。案：六五離爻。離為戈兵，侵伐之象也。

The Line Statement of the Fifth Line says: "One is not wealthy, yet can travel with neighbors." Xu Xiang explains: "Neighbors" refer to the Fourth and Sixth Lines; from the Fourth Line upwards, they are riding over the Yang Lines, and riding over Yang Lines leads to the loss of the virtue of充实 (fullness), so they are not wealthy; the Fifth Line is in the center and self-sufficient, so it is summarized in this way. The Line Statement also says, "It is advantageous to use military force, and there will be no disadvantage." Xu Xiang explains: This refers to the Yang Lines being suitable to advance with a military posture, and no one dares to obstruct them, thus there is no disadvantage. The Image Commentary says: It is advantageous to use military force, to attack those who do not obey. Xu Xiang explains: The so-called disobedience refers precisely to the Fifth Line itself. Li Dingzuo adds: The Fifth Line is the Li Line, and the image of Li is the halberd and military force, which is exactly the image of invasion and warfare.

上六：鳴謙，利用行師，征邑國。虞翻曰：應在震，故曰“鳴謙”。體師象，震為行，坤為邑國，利五之正，已得從征，故“利用行師，征邑國”。《象》曰：鳴謙，志未得也，可用行師，征邑國也。《九家易》曰：陰陽相應，故“鳴謙”也。雖應不承，故“志未得”。謂下九三可行師來上。坤為邑國也；三應上，上呼三徵，來居五位，故曰“利用行師征邑國”也。案：上六兌爻。兌為口舌，鳴謙之象也。《序卦》曰：有大而能謙，必豫。故受之以豫。鄭玄曰：言國既大而能謙，則於政事恬豫。雷出地奮豫，行出而喜樂之意。

The line statement of the sixth line at the top says: Humble virtue is known and praised, it is favorable to go to war and conquer the town-states. Yu Fan explains: The sixth line at the top corresponds to the third line of nine, which is in the trigram Zhen (Thunder), and Zhen is good at making sounds, so it is said 'Ming Qian' (Humble with a loud voice); the trigram structure contains the image of the military trigram (Shi), Zhen represents movement, and Kun represents town-states; it is favorable for the third line to move up to the fifth position and achieve the correct position, so the sixth line at the top can follow and go to war, thus it is said 'favorable for military action, conquering town-states'. The Image Commentary says: 'Ming Qian' means the mind's intention has not yet been realized, thus it is favorable to go to war and conquer town-states. The Nine Schools' Commentary explains: Yin and Yang correspond with each other, so it is said 'Ming Qian'; although there is correspondence, it cannot be close and serve, so it is said 'the mind's intention has not yet been realized'. This means the third line can lead the army to move up; Kun represents town-states. The third line corresponds with the sixth line at the top, and the sixth line at the top calls the third line to go to war, allowing it to occupy the fifth position, thus it is said 'favorable for military action and conquering town-states'. Li Dingzuo comments: The sixth line at the top is the trigram Dui (Lake), and Dui represents mouth and speech, which is exactly the image of 'Ming Qian'. The Sequence of Hexagrams says: When something is great and still humble, it will surely be peaceful and happy, so the Hexagram of Qian is followed by the Hexagram of Yu. Zheng Xuan explains: This means that when a country is great yet still humble, it can handle affairs calmly and happily; thunder arises from the earth and moves upward, causing all things to be vigorous, which is the meaning of action and joy.

（坤下震上）豫：利建侯、行師。鄭玄曰：坤，順也。震，動也。順其性而動者，莫不得，得其所，故謂之豫。豫，喜逸說樂之貌也。震又為雷，諸侯之象。坤又為眾，師役之象。故“利建侯、行師”矣。虞翻曰：復初之四，與小畜旁通。坤為邦國，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”。

The Hexagram of Joy is composed of the Earth below and Thunder above. The Hexagram Statement says: It is advantageous to establish feudal lords and to go to war. Zheng Xuan explains: Earth represents flexibility and obedience, while Thunder represents movement; acting in accordance with the nature of things leads to success and ensures that each finds its proper place, hence the name "Joy." "Joy" refers to a state of happiness and ease. Thunder also symbolizes the state of a feudal lord, while Earth symbolizes the multitude, representing military affairs, hence the statement "advantageous to establish feudal lords and to go to war." Yu Fan explains based on the transformation of the hexagram and its parallelism: This hexagram arises from the Hexagram of Return, with the first line moving up to the fourth position, and it is parallel to the Hexagram of Small Accumulation. Earth symbolizes states, while Thunder symbolizes feudal lords; from the first line to the fifth line, the structure contains the image of the Hexagram of Following, and the line Nine in the Fourth is suitable for returning to the first position, hence "advantageous to establish feudal lords." From the third line to the top line, the structure contains the image of the Hexagram of Military Campaign, hence "to go to war."

《彖》曰：豫，剛應而志行，侯果曰：四為卦主，五陰應之，剛志大行，故曰“剛應而志行”。順以動，豫。崔覲曰：坤下震上，順以動也。豫順以動，故天地如之，虞翻曰：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 Judgment says: The Hexagram of Joy sees the yang force receiving responses from all the lines, and the mind's aspirations are thus carried out. Hou Guo explains: Nine in the Fourth is the main line of the hexagram, and the five yin lines all respond to it. The strong yang aspiration is greatly realized, hence it is said, "Yang responds and the aspiration is fulfilled." The Commentary on the Judgment further says: To act in accordance with the situation is called Joy. Cui Jin explains: Earth is below and Thunder is above, which is to say, following and moving. The Commentary on the Judgment then says: Joy is to act in accordance with the time, hence heaven and earth are also like this. Yu Fan explains by the method of mutual transformation: In the Hexagram of Small Accumulation, Heaven is above and Earth is below; the phrase "like this" refers to Heaven and Earth also moving, thus achieving the four seasons. Moreover, matters such as enfeoffing feudal lords and military campaigns, which are human affairs, are also cases of mutual response between superior and inferior, each finding their own joy.

而況建侯行師乎！《九家易》曰：震為建侯，坤為行師；建侯所以興利，行師所以除害。利興害除，民所豫樂也。天地有生殺，萬物有始終。王者盛衰，亦有迭更，猶武王承亂，而應天地。建侯行師，奉辭除害，民得豫說，君得安樂也。

The Commentary on the Judgment says: Even more so, the establishment of feudal lords and military campaigns. The Nine Schools' Commentary on the Book of Changes explains: The trigram Zhen represents the establishment of feudal lords, and the trigram Kun represents military campaigns; the establishment of feudal lords is for promoting benefits, and military campaigns are for eliminating calamities. The emergence of benefits and the removal of calamities are precisely what bring joy to the people. Heaven has both growth and destruction, and all things have both beginning and end; the rise and decline of a ruler also alternate in succession. This is like King Wu of Zhou taking over the chaos at the end of the Shang dynasty and following the way of Heaven and Earth, establishing feudal lords and launching military campaigns, using the words of punishment to eliminate calamities, thus bringing joy to the people and peace to the ruler.

天地以順動，虞翻曰：豫變通小畜。坤為地。動初至三成乾，故天地以順動也。故日月不過，而四時不忒。虞翻曰：過謂失度，忒，差迭也。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。四時位正，故“四時不忒”。通變之謂事，蓋此之類。

The Commentary on the Judgment says: Heaven and Earth move in accordance with the Way. Yu Fan explains: The hexagram of Yu (Joy) changes and transforms from the hexagram of Xiao Xu (Small Accumulation); the image of the Earth is represented by the hexagram of Kun, and when the first line changes to the third line, it becomes the hexagram of Qian, representing Heaven. Therefore, Heaven and Earth move in accordance with the Way. The Commentary on the Judgment also says: Therefore, the sun and moon do not exceed their regular paths, and the four seasons do not have errors. Yu Fan explains: "Overpassing" means losing the standard, and "error" means a mistake or change. When the first line changes to form the hexagram of Xu (Waiting), the trigram Li (Fire) represents the sun and the trigram Kan (Water) represents the moon, each occupying their proper position, so it is said "the sun and moon do not exceed their paths." When the first line changes, the trigram Zhen (Thunder) represents spring, then when it reaches the fourth line, the trigram Dui (Lake) represents autumn, and when it reaches the fifth line, the trigram Kan (Water) represents winter, while the trigram Li (Fire) represents summer. Each of the four seasons occupies its proper position, so it is said "the four seasons do not have errors." The Great Treatise says "the ability to change and adapt is called the way of things," which is approximately what this refers to.

聖人以順動，則刑罰清而民服。虞翻曰：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，以乾乘坤，故“民服”。案：帝出震，聖人也。坎為法律，刑罰也。坤為眾，順而民服也。豫之時義大矣哉。虞翻曰：順動天地，使日月四時，皆不過差。刑罰清而民服，故“義大”也。

The Commentary on the Judgment says: When the sage acts in accordance with the Way, punishment is clear and the people obey. Yu Fan explains: "Clear" is equivalent to "bright." From the first line to the fourth line, the trigram Dui represents punishment; when it reaches Kan, it represents penalty. Since both Dui and Kan are in proper position, it is said "punishment is clear." The trigram Kun represents the people, and the trigram Qian represents brightness. With Qian dominating over Kun, it is said "the people obey." Li Dingzuo's commentary says: The Book of Changes states "The Emperor arises from Zhen," where the Emperor refers to the sage; the trigram Kan represents law, which is punishment; the trigram Kun represents the people, who obey because they are submissive. The Commentary on the Judgment concludes by praising: The meaning of the hexagram Yu is indeed significant. Yu Fan explains: Acting in accordance with heaven and earth, making the sun and moon and the four seasons maintain their regular course, punishment is clear and the people obey, hence its significance.

《象》曰：雷出地奮，豫。崔覲曰：震在坤坤，故言“雷出地”。雷，陽氣，亦謂龍也。夏至後，陽氣極而一陰生。陰陽相擊，而成雷聲。雷聲之疾，有龍奮迅豫躍之象，故曰“奮豫”。先王以作樂崇德，殷薦之上帝，以配祖考。鄭玄曰：奮，動也。雷動於地上，而萬物乃豫也。以者，取其喜佚動搖，猶人至樂，則手欲鼓之，足欲舞之也。崇，充也。殷，盛也。薦，進也。上帝，天帝也。王者功成作樂，以文得之者，作鑰舞；以武得之者，作萬舞；各充其德而為制。祀天帝以配祖考者，使與天同饗其功也。故《孝經》云：郊祀后稷以配天，宗祀文王於明堂，以配上帝是也。

The Image Commentary says: Thunder arises from the earth and causes all things to flourish, which is the meaning of the hexagram "Joyful Expectation." Cui Jin explains: The trigram Zhen (Thunder) is placed above the trigram Kun (Earth), so it is said "Thunder arises from the earth." Thunder is the yang energy, which can also be said to be the dragon. After the summer solstice, yang energy reaches its peak and yin begins to emerge, and the mutual collision of yin and yang produces the sound of thunder; the sound of thunder is swift and vigorous, resembling the image of a dragon rising and leaping, hence it is said "flourishing joy." The Image Commentary also says: Therefore, the former kings created music to enrich their virtue, and offered sacrifices in a grand manner to the heavenly deities, with ancestors accompanying them. Zheng Xuan explained according to ritual: "Fen" means movement; thunder shaking the earth causes all things to rejoice. The term "yi" refers to the joy and ease of all things, their movement and flourishing, just as when a person is extremely happy, his hands want to clap and his feet want to dance. "Chong" means to fill, "yin" means grandeur, "jian" means to present, and "Shangdi" refers to the heavenly sovereign. When a king's achievements are complete, he creates music and dance: if he obtained the world through cultural virtue, he creates the Yu dance; if he obtained the world through military strength, he creates the Wan dance, each according to the virtue he has established. Sacrificing to the heavenly sovereign with ancestors accompanying is to allow the ancestors to share in his achievements with the heavenly sovereign. Therefore, the Classic of Filial Piety says: After sacrificing to heaven at the southern altar, Houji is offered as a companion; in the Bright Hall, the ancestral worship of Wen Wang is conducted to accompany Shangdi, which is exactly this meaning.

初六：鳴豫，凶。虞翻曰：應震善鳴，失位，故“鳴豫，凶”也。《象》曰：初六鳴豫，志窮凶也。虞翻曰：體剝蔑貞，故“志窮凶也”。六二：介于石，虞翻曰：介，纖也。與四為艮，艮為石，故“介于石”。不終日，貞吉。虞翻曰：與小畜通，應在五。終變成離，離為日，得位。欲四爭復初，已得休之。故“不終日，貞吉”。

The line statement of the first line says: "Calling out with joy in ease, calamity." Yu Fan explains: The first line corresponds to the ninth line in the fourth position, which is in the trigram Zhen (Thunder), which is good at making sounds. The first line itself is in an improper position, so it says "Calling out in ease, calamity." The Image Commentary says: The first line calls out in ease, which is due to exhausted will leading to calamity. Yu Fan explains: The hexagram contains the hexagram Bao, which exactly matches the meaning of Bao, which refers to abandoning the right path, so it says "exhausted will leading to calamity." The line statement of the second line says "between the stone." Yu Fan explains: "Between" means subtle; the second line and the fourth line form the trigram Gen (Mountain), whose image is a stone, so it says "between the stone." The line statement also says "not finishing the day, uprightness brings good fortune." Yu Fan explains: Yu (Euphoria) and Xiao Xu (Small Accumulation) are connected, and the second line corresponds to the fifth position. Eventually, it changes into Li (Fire), which represents the sun, and the second line is in the correct position. The fourth line is eager to return to the first position, but the second line can stop it, so it says "not finishing the day, uprightness brings good fortune."

《象》曰：不終日，貞吉，以中正也。侯果曰：得位居中，柔順正一，明豫動之可否，辯趣舍之權宜。假如堅石，不可移變，應時則改，不待終日。故曰豫之正吉。六三：盱豫悔，遲有悔。《象》曰：盱豫有悔，位不當也。王弼曰：履非其位，承動豫之主。若其雎盱而豫，悔亦至焉。遲而不從，豫之所疾，進退離悔，位不當也。向秀曰：雎盱，小人喜說、佞媚之貌也。

The Image Commentary says: Not waiting for the end of a day to maintain correctness and gain good fortune, is because it is in the center and upright. Hou Guo explains: Six in the Second is in the correct position and resides in the center, is gentle, compliant, pure, upright, and devoted. It can discern what is appropriate and inappropriate in acting during times of ease, and distinguish between proper choices and compromises. It is like a firm stone that cannot be moved, yet when the time comes, it can change immediately without waiting for the end of a day. Therefore, this is the good fortune of uprightness in the Book of Changes. The line statement of Six in the Third says: Looking up with a flirtatious gaze in pursuit of pleasure, there will be regret; hesitating to move forward, there will also be regret. The Image Commentary says: Looking up with a flirtatious gaze brings regret, because the position is inappropriate. Wang Bi explains: The position of Six in the Third is not the correct one, yet it is above the dominant Nine in the Fourth, which leads to ease. If it flatters and looks up to seek pleasure, regret follows; if it hesitates and refuses to comply, it will be rejected by the time of ease. Whether advancing or retreating, regret is inevitable, precisely because of "inappropriate position." Xiang Xiu adds: "Jiu Xu" refers to the expression of petty people who are happy to flatter and show false affection.

九四：由豫，大有得，勿疑，朋盍戠。侯果曰：為豫之主，眾陰所宗，莫不由之以得其豫。體剛心直，志不懷疑，故得群物依歸，朋從大合，若以簪菾之固括也。虞翻曰：由，自從也。據有五陰，坤以眾順，故“大有得”。得群陰也。坎為疑，故“勿疑”。小畜兌為朋。盍，合也，坤為盍。戠，聚會也。坎為聚，坤為眾，眾陰並應，故“朋盍戠”。戠，舊讀作撍，作宗也。

The fourth line statement says: People gain peace and happiness through him, achieving great gains, without suspicion, and friends will gather like hair tied with a hairpin. Hou Guo explains: The fourth line is the main element of the hexagram "Joyful Expectation," being the center of the many yin lines, and no one gains peace and happiness without him. His nature is strong and his heart is upright, with no doubts in his aspirations, so he can attract all things to rely on him, and friends will follow and gather greatly, like hair tied firmly with a hairpin. Yu Fan explains: "由" means self or from; the fourth line holds five yin lines, and the earth (Kun) is numerous and compliant, so it says "great gain," referring to gaining the group of yin lines. The trigram Kan represents doubt, so it says "do not doubt." In the hexagram "Small Accumulation" which is the opposite, the trigram Dui represents friends; "盍" means to gather, and the trigram Kun represents gathering; "戠" means gathering, and the trigram Kan represents gathering, while the trigram Kun represents the multitude. The multitude of yin lines all respond, so it says "friends gather and come together." The character "戠" was formerly pronounced "leng," and some interpret it as "zong."

《象》曰：由豫，大有得，志大行也。崔覲曰：以一陽而眾陰從已合簪交歡，故其“志大行”也。六五：貞疾，恆不死。虞翻曰：恆，常也。坎為疾。應在坤，坤為死。震為反生。位在震中，與坤體絕。故“貞疾，恆不死”也。《象》曰：六五貞疾，乘剛也。恆不死，中未亡也。侯果曰：六五居尊，而乘於四，四以剛動，非已所乘。乘剛為政，終亦病。若“恆不死”者，以其中也。

The Image Commentary says: When people gain peace and happiness through him, they achieve great success, indicating that his aspirations are fully realized. Cui Jin explains: A single yang line leads all the yin lines to follow, like a hairpin gathering together, thus harmonizing with each other, hence saying "aspirations are greatly realized." The Line Statement of the sixth line says: Suffering from a long illness, yet never dying. Yu Fan explains: "Constant" refers to duration; the trigram Kan represents illness; the sixth line corresponds to the trigram坤, which represents death, while the trigram Zhen represents renewal. The sixth line is within the body of Zhen, separated from the body of坤, hence saying "steadfastly suffering illness, yet never dying." The Image Commentary says: The sixth line suffers from illness because it is riding over a strong line; it never dies because its virtue in the center has not been lost. Hou Guo explains: The sixth line occupies a position of honor but rides over the fourth line, which is strong. The fourth line, being strong and active, is not something that can be ridden over. Riding over a strong line to govern will inevitably lead to illness; as for "never dying," it is due to its position in the center.

上六：冥豫，成有渝，無咎。虞翻曰：應在三。坤為冥。渝，變也。三失位，無應，多凶。變乃得正，體艮成。故“成有渝，無咎”。《象》曰：冥豫在上，何可長也？荀爽曰：陽性冥昧，居尊在上，而猶豫說，故不可長。

The line statement of the sixth line at the top says: Being in darkness amidst comfort and ease, when things have already been accomplished and there is a change, there is no blame. Yu Fan explains: The sixth line at the top corresponds to the third line of nine; the earth element represents darkness and confusion, and 'yu' means change. The third line originally lost its position and had no proper correspondence, which was inherently dangerous; after a change, it attained the correct position, and the hexagram became Gen (Mountain), thus achieving success, hence it says 'accomplishment through change, no blame.' The Image Commentary says: Being in darkness amidst comfort and ease while occupying a high position, how can this last long? Xun Shuang explains: Its nature has already fallen into confusion and darkness, occupying a high position at the extreme top, yet still indulging in ease and comfort, so it cannot last long.

《序卦》曰：豫必有隨也，故受之以隨。韓康伯曰：順以動者，眾之所隨。（震下兌上）隨：元、亨、利、貞，無咎。虞翻曰：否上之初，剛來下柔，初上得正，故“元、享、利、貞，無咎”。鄭玄曰：震，動也。兌，說也。內動之以德，外說之以言，則天下之人，咸慕其行，而隨從之，故謂之隨也。既見隨從，能長之以善，通其嘉禮，和之以義，乾之以正，則功成而有福，若無此四德，則有凶咎焉。焦贛曰：漢高帝與項籍，其明徵也。

The *Xugua Zhuan* says: Joy naturally brings followers, so the *Yu* hexagram is followed by the *Sui* hexagram. Han Kangbo explains: Those who act in accordance with the situation are exactly the ones people wish to follow. The *Sui* hexagram has *Zhen* below and *Dui* above. The hexagram statement says: "Original, prosperous, beneficial, and upright, without blame." Yu Fan explains based on the change of the hexagram: This hexagram comes from the *Po* hexagram with the top line moving down to the first position. A yang line descends to below a yin line; both the first and top lines are in proper positions, hence it says "Original, prosperous, beneficial, and upright, without blame." Zheng Xuan explains from the perspective of moral teaching: *Zhen* represents movement, and *Dui* represents joy; internally, one moves people with virtue, and externally, one pleases people with words. Thus, all under heaven admire his virtue and follow him, hence it is called "Sui." Once people follow, one must guide them with goodness, making beautiful rites flow smoothly, harmonizing them with righteousness, and rectifying them with the right path. Only then can achievements be realized and blessings obtained. If these four virtues are lacking, misfortune and blame will follow. Jiao Gong provides historical examples: The success and failure of Han Gaozu and Xiang Yu are the clearest proof of this.

《彖》曰：隨，剛來而下柔，動而說，隨。虞翻曰：否乾上來之坤初，故“剛來而下柔”。動，震，說，兌也。大亨貞，無咎。荀爽曰：隨者，震之歸魂。震歸從巽，故大通。動爻得正，故利貞。陽降陰升，嫌於有咎。動而得正，故“無咎”。而天下隨時，虞翻曰：乾為天，坤為下，震春兌秋。三四之正，坎冬離夏。四時位正，時行則行，故“天下隨時”矣。

The Commentary on the Judgment says: The hexagram of Following has a yang line coming down to reside below a yin line, moving and causing joy, which is called Following. Yu Fan explains: The hexagram of Non-communication has the top line of Qian coming down to the first position of Kun, thus saying "a yang line comes down to a yin line." "Movement" refers to the lower trigram Zhen, and "joy" refers to the upper trigram Dui. The Commentary on the Judgment also says: Greatly prosperous and maintaining correctness, there is no fault. Xun Shuang, based on the eight palaces of hexagrams and the world position, explains: The hexagram of Following is the returning soul hexagram of the Zhen palace, with Zhen returning and following Xun, thus being greatly prosperous; the moving line is in the correct position, thus being favorable for maintaining correctness. A yang line descending and a yin line ascending, originally prone to blame, but movement leading to correctness, thus "no blame." The Commentary on the Judgment continues: Therefore, the world follows the trend. Yu Fan explains: The Qian trigram represents heaven, the Kun trigram represents the lower, Zhen represents spring, and Dui represents autumn; the third and fourth lines each return to their correct positions, thus Kan represents winter and Li represents summer, the four seasons each in their correct positions, acting when appropriate, thus "the world follows the trend."

隨之時義大矣哉。蜀才曰：此本否卦。剛自上來居初，柔自初而升上，則內動而外說，是動而說隨也。相隨而大亨無咎。得於時也。得時，則天下隨之矣。故曰“隨之時義大矣哉”。《象》曰：澤中有雷，隨。《九家易》曰：兌澤震雷，八月之時。雷藏於澤，則天下隨時之象也。

The Commentary on the Judgment praises saying: The meaning of the hexagram "Following" in accordance with the time is indeed great. Shucai explains according to the changing of the hexagram: This hexagram originally comes from the hexagram "Obstruction," with a yang line moving down from the upper position to the lower position, and a yin line moving up from the lower position to the upper position. Thus the inner trigram becomes Zhen (Thunder) and the outer trigram becomes Dui (Lake), which represents action that brings joy, hence "Following." Mutual following leads to great success without fault, because it is in accordance with the time; when in accordance with the time, the whole world follows, hence it is said "The meaning of following at the right time is indeed great." The Image Commentary says: Thunder within a lake, this is "Following." The Nine Families' Commentary explains: Dui represents a lake, Zhen represents thunder, which occurs in the eighth month; thunder hidden within the lake represents the image of the world following the proper sequence.

君子以嚮晦入宴息。崔元曰：晦者，冥也。雷者，陽氣，春夏用事。今在澤中，秋冬時也。故君子象之。日出視事，其將晦冥，退入宴寢而休息也。侯果曰：坤為晦，乾之上九來入坤初，嚮晦者也。坤初升兌，兌為休息入宴者也。欲君民者，晦德息物，動說黎庶，則萬方歸隨也。

The Image Commentary says: The gentleman therefore retires indoors to rest when the sky grows dusk. Cui Yuan explains: "Hui" means darkness; thunder is yang energy, which should be dominant in spring and summer, but now it is hidden in the marsh, indicating the time of autumn and winter. Thus, the gentleman takes it as a model: he goes out to attend to affairs at sunrise, and retires indoors to rest as the sky grows dark. Hou Guo explains according to the changing of the hexagram: the image of Kūn represents darkness and obscurity, and the upper ninth line of Qian descends into the first line of Kūn, which is exactly "towards hui"; the first line of Kūn ascends to become Dui, which signifies rest and retirement to sleep. This means that those who wish to rule the people should conceal their virtue, allow all things to rest, and please the common people through their actions, so that people from all directions will come to follow.

初九：官有渝，貞吉。出門交有功。《九家易》曰：渝，變也。謂陽來居初，得正為震。震為子，得土之位故曰“官”也。陰陽出門，相與交通，陰往之上，亦不失正，故曰貞吉而交有功。《象》曰：官有渝，從正吉也。出門交有功，不失也。鄭玄曰：震為大塗，又為日門。當春分，陰陽之所交也。是臣出君門，與四方賢人交有成功之象也。昔舜慎徽五典，五典克從。納於百揆，百揆時序。賓於四門，四門穆穆。是其義也。

The line statement of the first yang line says: The official duties undergo change, but by maintaining correctness one gains good fortune; going out and interacting with others leads to accomplishments. The "Nine Schools Commentary on the Yi" explains: "Yu" means change, referring to the movement of a yang line descending to the first position, achieving correctness and forming the trigram Zhen. Zhen corresponds to the twelfth heavenly stem "Zi," and also occupies the earth position, hence it is called "official." Both yin and yang go out and interact with each other, with the yin line ascending to the upper position without losing correctness, thus it is said that maintaining correctness brings good fortune and interaction leads to accomplishments. The "Image Commentary" says: The change in official duties is in accordance with the correct path and thus brings good fortune; going out and interacting leads to accomplishments, indicating no error. Zheng Xuan explains based on the trigram and historical events: The trigram Zhen represents the great way and also the gate of the sun rising; at this time, it is the vernal equinox, the meeting point of yin and yang. This represents a minister leaving the king's gate to interact with virtuous people from all directions and achieving accomplishments. In the past, Yu Shun carefully refined the five constants of morality, and the five teachings were all followed; he was entrusted with the overall administration of officials, and all official duties were well-ordered; he welcomed guests at the four gates, and the guests at the four gates were respectful and orderly. This is precisely referring to this meaning.

六二：係小子，失丈夫。虞翻曰：應在巽。巽為繩，故稱繫。小子謂五，兌為少，故曰“小子”。丈夫謂四，體大過老夫，故稱“丈夫”。承四隔三，故“失丈夫”。三至上，有大過象，故與老婦、士夫同義。體咸象，夫死大過，故每有欲嫁之義也。《象》曰：係小子，弗兼與也。虞翻曰：已繫於五，不兼與四也。

The Line Statement of the Second Line says: It is tied to a young man, having lost her husband. Yu Fan explains: The Second Line corresponds to Xun, which symbolizes a rope, hence the term 'tied.' 'Young man' refers to the Fifth Line, as Dui represents youth, hence called 'young man'; 'husband' refers to the Fourth Line, as the hexagram contains the image of the Great Excess, which represents an old man, hence called 'husband.' The Second Line should originally support the Fourth Line, but it is separated by the Third Line, hence the phrase 'losing the husband.' From the Third Line to the Top Line there is the image of the Great Excess, so it shares the same meaning as the Great Excess, which refers to an old woman and a man; the hexagram also contains the image of the Joyful Meeting, and the Great Excess has the image of a husband's death, hence the frequent mention of the desire to remarry. The Image Commentary says: Tied to a young man, is not able to attend to both. Yu Fan explains: The Second Line has already tied to the Fifth Line, hence it cannot attend to the Fourth Line at the same time.

六三：係丈夫，失小子，隨有求，得。利居貞。虞翻曰：隨家陰隨陽，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，謂求之正。得位遠應，利上承四，故“利居貞”矣。《象》曰：係丈夫，志舍下也。王弼曰：雖體下卦，二已據初，將何所附，故舍初繫四，志在丈夫也。四俱無應，亦欲於已隨之，則得其求矣，故曰：“隨有求，得”也。應非其正，以繫於人，何可以妄，故“利居貞”也。初處已下，四處已上，故曰“係丈夫，失小子”也。

The line statement of the third line says: Being attached to an adult husband, one loses the young man; following along and making a request, one can obtain it, and it is favorable to reside and maintain correctness. Yu Fan explains: The general principle of the hexagram of following is that the yin follows the yang. However, the sixth line in the third place moves upward to the upper position without a corresponding line, so it can only attach itself to the nine in the fourth place. Therefore, it loses the initial nine, which is called 'the young man,' hence the statement 'attached to the adult husband, losing the young man.' The mountain image represents residence and seeking, meaning the sought is returning to correctness. Since the sixth line in the third place has already attained its position and the corresponding line is distant, it is favorable to follow upward to the nine in the fourth place, hence the statement 'favorable to reside and maintain correctness.' The image commentary says: Being attached to the adult husband means the mind has abandoned the initial nine. Wang Bi explains from the position of the lines: Although the sixth line in the third place is in the lower trigram, the initial nine has already been occupied by the sixth line in the second place. To whom else can it attach itself? Therefore, it abandons the initial nine and attaches itself to the nine in the fourth place, placing its mind on the adult husband. The nine in the fourth place also has no proper correspondence and hopes that the sixth line in the third place will follow itself. Therefore, the sixth line in the third place can obtain what it seeks, hence the statement 'following with a request, obtaining it.' However, this correspondence is not a proper match, but rather an attachment to another person. How can one indulge in reckless actions? Hence the statement 'favorable to reside and maintain correctness.' The initial nine is below itself, and the nine in the fourth place is above itself, hence the statement 'attached to the adult husband, losing the young man.'

九四：隨有獲，貞凶。有孚在道，以明，何咎。虞翻曰：謂獲三也，失位相據，在大過，死象，故“貞凶”。《象》曰：“其義凶矣”。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”。《象》曰：“明功也”。《象》曰：隨有獲，其義凶也。虞翻曰：死在大過，故“凶也”。有孚在道，明功也。虞翻曰：功謂五也。三四之正，離為明，故“明功也”。

The fourth line statement says: Following along and gaining something, maintaining correctness may still bring danger; if one's heart is sincere and follows the right path, and is also clear-sighted, then there will be no fault. Yu Fan explains: The gain refers to the sixth line three; the ninth line four is out of its proper position and is in mutual opposition with the sixth line three, and is in the context of the Great Excess. The Great Excess indicates the image of death, so it says 'the correct course is dangerous.' The Image Commentary also says 'in terms of righteousness, it is dangerous.' 'Faithfulness' refers to the ninth line five; the initial line nine is in the trigram of Zhen, which represents a path. Since the sixth line three has already returned to the correct position, the ninth line four moves and corresponds with the initial line nine, attaining its proper position and being in the trigram of Li, which represents brightness. Therefore, it says 'faithfulness on the right path, with clarity, there will be no fault.' The Image Commentary also says this is 'the merit of clear insight.' The Image Commentary says: Following along and gaining something, in terms of righteousness, is dangerous. Yu Fan explains: The image of death is in the Great Excess, so it is dangerous. The Image Commentary also says: having faithfulness and following the right path, this is the merit of clear insight. Yu Fan explains: the term 'merit' refers to the ninth line five; the third and fourth lines each return to their proper positions, and the trigram of Li represents brightness, so it says 'the merit of brightness.'

九五：孚于嘉吉。虞翻曰：坎為孚，陽稱嘉，位五正，故“吉”也。《象》曰：孚于嘉，吉，位正中也。虞翻曰：凡五言中正，中正皆陽得其正，以此為例矣。上六：拘係之，乃從維之。虞翻曰：應在艮。艮手為拘，巽為繩，兩繫稱維，故“拘係之，乃從維之”。在隨之上，而無所隨，故維之。《象》曰“上窮”。是其義也。

The line statement of the fifth line says: To treat the good with sincerity, it is auspicious. Yu Fan explains: The trigram Kan represents sincerity, and a yang line is called "Jia" (good). Since the position of nine in the fifth is both central and upright, it is auspicious. The Image Commentary says: To treat the good with sincerity and achieve auspiciousness is because the position is both upright and central. Yu Fan thus concludes that whenever the fifth line speaks of "central and upright," it refers to a yang line occupying its proper position, and this is a general rule throughout the text. The line statement of the sixth line at the top says: He is bound and then further tied with ropes. Yu Fan explains: The position of the sixth line at the top corresponds to Gen, whose trigram represents hands, so there is the meaning of binding; the trigram Xun represents ropes. Two layers of binding are called "Wei," so it says "bound and then tied with ropes, which is called 'Wei.'" The sixth line at the top is in the position of the top of the hexagram of following, having nothing more to follow, so it must be tied up. The Image Commentary says this is "upper limit," which means exactly this.

王用亨于西山。虞翻曰：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”也。《象》曰：拘係之，上窮也。虞翻曰：乘剛無應，故“上窮也”。《序卦》曰：以喜隨人者，必有事，故受之以蠱。蠱者，事也。《九家易》曰：子行父事，備物致用，而天下治也。備物致用，立成器以為天下利，莫大於聖人。子修聖道，行父之事，以臨天下，無為而治也。

The line statement also says, "The king offers sacrifices to the western mountain." Yu Fan explains: The Qian trigram in the "Pu" hexagram represents the king, here referring to the Nine in the Fifth; the hexagram contains the image of "Guan," so it is said "to offer sacrifices," meaning to present offerings in the ancestral temple. The Dui trigram is located in the west, and the Gen trigram represents a mountain, so it is said "the king offers sacrifices to the western mountain." The Image Commentary says: He is captured and bound, because he has reached the extreme at the top. Yu Fan explains: The Sixth at the Top is riding over a strong line and has no corresponding line, so it is said "has reached the extreme." The "Xu Gua Zhuan" says: Those who win people over by flattery will inevitably cause trouble, hence the "Su" hexagram is followed by the "Gu" hexagram; "Gu" means trouble. The "Jiu Jia Yi" explains: The son carries out his father's affairs, prepares the utensils, and uses them to their full capacity, thus the world is governed. The "Xi Ci" says: Preparing the utensils and using them to their full capacity, making tools to benefit the world, there is no one greater than the sage. The son practices the way of the sage, carries out his father's affairs, and governs the world in this way, thus achieving governance without action.

（巽下艮上）蠱：元亨。虞翻曰：泰初之上，與隨旁通。剛上柔下，乾坤交，故“元亨”也。伏曼容曰：蠱，惑亂也。萬事從惑而起，故以蠱為事也。案：《尚書大傳》云：乃命五史，以書五帝之蠱事。然為訓者，正以太古之時無為無事也。今言蠱者，是卦之惑亂也。時既漸澆，物情惑亂，故事業因之而起惑矣。故《左傳》云：女惑男，風落山，謂之蠱，是其義也。

The Hexagram "Gǔ" (Guilt) has the trigram Xun (Wind) below and Gen (Mountain) above. The Hexagram Statement says: "Original beginning, smooth and unimpeded." Yu Fan explained based on the transformation of the hexagram and its parallelism: this hexagram arises from the hexagram Tai (Peace) with the first line moving up to the upper position, and it is parallel to the hexagram Sui (Following); yang strength ascends and yin flexibility descends, heaven and earth interact, hence "original beginning and smooth passage." Fu Manrong explained: "Gǔ" means confusion and disorder; all things arise from confusion and disorder, so "Gǔ" is used to refer to affairs. Li Dingzuo commented: The "Great Transmission of the Book of Documents" records that an order was given to five historians to record the affairs of the Five Emperors. This interpretation is because in the remote past, there was no action and no affairs; now, using "Gǔ" refers to the confusion contained in this hexagram. Since the world's customs have gradually become shallow, human feelings have become confused, and thus affairs have arisen from confusion. Therefore, the "Zuo Zhuan" says: a woman confuses a man, a violent wind uproots mountain trees, this is called "Gǔ," which is precisely this meaning.

利涉大川。虞翻曰：謂二失位，動而之坎也，故“利涉大川”也。先甲三日，後甲三日。《子夏傳》云：先甲三日者，辛、壬、癸也。後甲三日者，乙、丙、丁也。馬融曰：甲在東方，艮在東北，故云“先甲”。巽在東南，故云“後甲”。所以十日之中唯稱甲者。甲為十日之首，蠱為造事之端，故舉初而明事始也。言所以三日者，不令而誅謂之暴，故令先後各三日，欲使百姓遍習，行而不犯也。

The hexagram statement says, "It is advantageous to cross a great river." Yu Fan explains: Nine in the Second is out of position, but after movement it enters the body of Kan, which represents a great river, hence it is said, "It is advantageous to cross a great river." The hexagram statement also says, "Three days before the first day of the ten heavenly stems, and three days after." Zixia's Commentary on the Changes says: Three days before the day of Jia are Xin, Ren, and Gui; three days after the day of Jia are Yi, Bing, and Ding. Ma Rong explains according to direction: Jia corresponds to the East, Gen is located in the Northeast and is before Jia, hence it is said, "Before Jia"; Xun is located in the Southeast and is after Jia, hence it is said, "After Jia." Among the ten heavenly stems, the reason for specifically mentioning Jia is that Jia is the first day of the ten days, and Gu is the beginning of establishing undertakings, so the first day is cited to indicate the beginning of things. As for why three days are taken before and after, it is because to impose punishment without prior announcement is called cruelty. Therefore, three days are left before and after Jia to announce and proclaim orders, so that the people can become familiar with them and act accordingly without committing offenses.

《彖》曰：蠱，剛上而柔下，巽而止，蠱。虞翻曰：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。荀爽曰：蠱者，巽也。巽歸合震，故“元亨”也。蠱者，事也。備物致用，故“天下治”也。利涉大川，往有事也。《九家易》曰：陽往據陰，陰來承陽，故“有事也”。此卦泰乾天有河，坤地有水，二爻升降，出入乾坤，利涉大川也。陽往求五，陰來求二，未得正位，戎事不息，故“有事”。

The Commentary on the Judgment says: The Hexagram of蛊 has yang strength ascending and yin softness descending, being humble and knowing when to stop, which is called蛊. Yu Fan explains: The first line of the Hexagram of Tai ascends, so it is called "yang above"; the top line of the Hexagram of坤 descends to the first position, so it is called "yin below"; the upper trigram is艮 and the lower trigram is巽, so it is called "humble and stopping蛊". The Commentary on the Judgment also says: The Hexagram of蛊 is original, prosperous, and unimpeded, thus the world is governed. Xun Shuang explains:蛊 is巽; when巽 returns and merges with Zhen, it is called "original and prosperous". "Gǔ" is an affair; preparing tools and using them fully, so it is called "the world is governed". The Commentary on the Judgment then says: It is favorable to cross great rivers, which refers to going forward to handle affairs. The Nine Schools' Commentary explains: Yang lines go forward and occupy yin lines, while yin lines come forward and serve yang lines, so it is called "there is an affair". This hexagram originates from Tai; the Heaven has the Milky Way, the Earth has the water of the Earth, the second line rises and falls, moving in and out between Heaven and Earth, so it is favorable to cross great rivers. Yang lines go forward to occupy the fifth position, yin lines come forward to occupy the second position, but neither has yet reached their proper positions, so military actions cannot cease, hence "there is an affair".

先甲三日，後甲三日，終則有始，天行也。虞翻曰：謂初變成乾，乾為甲。至二成離，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。易出震，消息歷乾坤象。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 Judgment says: Three days before Jia and three days after Jia, the end leads to a new beginning, which is the pattern of Heaven's operation. Yu Fan based his interpretation on the stem assignment system and the concept of waxing and waning: the first line changes to Qian, which in the stem assignment corresponds to Jia; when the second line becomes Li, which represents the sun; the third line of Qian is before Jia, so it is said "three days before Jia," at this point the hexagram becomes Bi, which is considered in terms of time position. Then, when the third line changes to the fourth, the hexagram becomes Li; when the fifth line becomes Qian, the third line of Qian is after Jia, so it is said "three days after Jia," at this point the hexagram becomes Wuwang, also considered in terms of time position. The Way of the Book of Changes begins with Zhen, and the waxing and waning of yin and yang cover the images of Qian and Kun; Qian represents the beginning, and Kun represents the end, so it is said "after an end comes a beginning." The image of Qian represents Heaven, and the image of Zhen represents movement, so it is said "Heaven moves."

《象》曰：山下有風，蠱。何妥曰：山者高而靜，風者宣而疾，有似君處上而安靜，臣在下而行令也。君子以振民育德。虞翻曰：君子，謂泰乾也。坤為民。初上撫坤，故“振民”。乾稱德，體大畜，須養，故以“育德”也。

The Image Commentary says: Mountains below the wind, this is the hexagram of Gu. He Tuobo explains: The mountain is high and still, while the wind spreads swiftly and vigorously, which is like a ruler sitting above in stillness and non-action, while ministers below carry out the decrees. The Image Commentary then says: Therefore, the noble man helps the people and cultivates virtue. Yu Fan explains: The noble man refers to the Qian in the Tai hexagram; the Kun represents the people. The first line moves upward and governs the multitude of Kun, hence 'helping the people.' Qian is called virtue, and the hexagram structure includes Da Xu, implying the meaning of nurturing and waiting for use, hence 'cultivating virtue.'

初六：幹父之蠱，有子考，無咎。厲，終吉。虞翻曰：乾，正。蠱，事也。泰乾為父，坤為事。故“幹父之蠱”。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。案：位陽令首，父之事也；爻陰柔順，子之質也。《象》曰：幹父之蠱，意承考也。王弼曰：幹事之首，時有損益，不可盡承，故意承而已也。

The first line statement says: Rectifying the legacy of the father, with such a son, the deceased father incurs no blame; although there is danger, in the end it brings good fortune. Yu Fan explains: "Qian" means rectifying, and "Gu" means affair. In the "Tai" hexagram, "Qian" represents the father and "Kun" represents the affair, so it is said "rectifying the father's affair." The first line and the top line exchange positions, forming the "Gen" trigram which represents the son; since the father is already deceased, the image of "Da Guo" refers to "kao" (the deceased father), so it is said "there is a son named kao." The first line changes to the correct position, so it is said "no blame. Although there is danger, in the end it brings good fortune." Li Dingzuo comments: The first position belongs to yang and is at the beginning of the entire hexagram, representing the father's legacy; this line, however, is yin and flexible, which is the nature of a son. The "Image Commentary" says: Rectifying the father's legacy is continuing the father's intention. Wang Bi explains: Being at the beginning of rectifying the legacy, the situation has its own gains and losses, and it is impossible to fully inherit the past, so it is only continuing the father's intention.

九二：幹母之蠱，不可貞。《象》曰：幹母之蠱，得中道也。虞翻曰：應在五。泰坤為母，故幹母之蠱。失位。故“不可貞”。變而得正，故貞而“得中道也”。案：位陰居內，母之象也。九三：幹父之蠱，小有悔，無大咎。《象》曰：幹父之蠱，終無咎也。王弼曰：以剛乾事，而無其應，故“有悔”也。履得其位，以正幹父，雖小有悔，終“無大咎”矣。案：爻位俱陽，父之事。

The Line Statement of Nine in the Second says: Rectify the affairs left by the mother, but do not be overly rigid in upholding correctness. The Image Commentary says: Rectifying the mother's affairs is to follow the middle path. Yu Fan explains: Nine in the Second corresponds to Six in the Fifth; the Qian trigram in the Tai hexagram represents the father, and the Kun trigram represents the mother, so it is said 'rectifying the mother's affairs'. Nine in the Second is a yang line in a yin place and thus is out of position, hence 'not correct'. After change, it attains the correct position, thus maintaining correctness and 'following the middle path'. Li Dingzuo comments: Both lines two and three are yin and are located in the inner trigram, which represents the mother's image. The Line Statement of Nine in the Third says: Rectify the affairs left by the father, there is some regret, but no major fault. The Image Commentary says: Rectifying the father's affairs ultimately results in no fault. Wang Bi explains: Nine in the Third uses strength to rectify affairs, but there is no corresponding line, hence 'there is regret'; however, it is in the correct position and can rectify the father's affairs according to the right way, so although there is slight regret, it ultimately 'results in no major fault'. Li Dingzuo comments: The position and nature of line three are yang, hence representing the father's affairs.

六四：裕父之蠱，往見吝。虞翻曰：裕，不能爭也。孔子曰：父有爭子，則身不陷於不義。四陰體大過，本末弱，故“裕父之蠱”。兌為見，變而失正，故“往見吝”。《象》曰：“往未得”。是其義也。《象》曰：裕父之蠱，往未得也。虞翻曰：往失位，折鼎足，故“未得”。

The fourth line statement says: To be lenient toward the father's legacy and proceed will result in difficulty. Yu Fan explains: "Yù" means not being able to advise and argue. Confucius said: A father who has a son who dares to speak frankly will not fall into wrongness. The fourth line is a yin line in the structure of "Great Excess," where both the beginning and end of "Great Excess" are soft. Therefore, it says "to be lenient toward the father's affairs." The trigram Dui represents vision, and after the fourth line changes, it loses its proper position, hence "going to see leads to difficulty." The Image Commentary says "going without gaining anything," which is exactly this meaning. The Image Commentary also says: To be lenient toward the father's affairs, going without gaining anything. Yu Fan explains: Going leads to losing position, like breaking the legs of a tripod, hence "not gaining."

六五：幹父之蠱，用譽。荀爽曰：體和應中，承陽有實，用斯干事，榮譽之道也。《象》曰：幹父用譽，承以德也。虞翻曰：譽，謂二也。二五失位，變而得正，故“用譽”。變二使承五，故承以德。二乾爻，故稱“德”矣。

The Line Statement of the Fifth Line says: Rectify the cause left by the father, thus gaining praise. Xu Shuang explains: The Fifth Line has a nature that is peaceful and corresponds to the central line below, receiving the yang strength and possessing a full virtue; using such qualities to rectify the cause is the way to gain honor. The Image Commentary says: Rectifying the father's cause and gaining praise, this is because virtue is used to continue the ancestors. Yu Fan explains: 'Praise' refers to the Second Line; originally both the Second and Fifth Lines were out of their proper positions, but after change, each attains the correct position, so it is said 'using praise'; allowing the Second Line to change and come to serve the Fifth Line, so it is said 'serving with virtue'; the Second Line is from the Qian trigram, and Qian is called virtue, so here it is said 'virtue'.

上九：不事王侯，虞翻曰：泰乾為王，坤為事。應在於三。震為侯，坤象不見，故“不事王侯”。高尚其事。虞翻曰：謂五已變，巽為高，艮陽升在坤上，故“高尚其事”。《象》曰：不事王侯，志可則也。荀爽曰：年老事終，不當其位。體艮為止。故“不事王侯”。據上臨下，重陰累實，故“志可則”。《序卦》曰：有事而後可大，故受之以臨。臨者，大也。崔覲曰：有蠱元亨，則可大之業成。故曰“有事然後可大”也。

The line statement of the top nine says, "Not serving kings and princes." Yu Fan explains: In the "Tai" hexagram, Qian represents the king and Kun represents serving; the top nine corresponds to the third nine, and Zhen represents princes. However, at this time the Kun image is no longer present, hence "Not serving kings and princes." The line statement also says, "Elevating its affairs." Yu Fan explains: This refers to the fact that the sixth five has already changed, and Xun represents elevation; the yang line of Gen rises to be above Kun, hence "Elevating its affairs." The Image Commentary says: Not serving kings and princes, his mind can be taken as a model. Xun Shuang explains: The top nine is old in years and his career has ended, so he no longer holds a specific position; the hexagram structure is Gen, which has the meaning of stillness, hence "Not serving kings and princes." It is situated at the top and looks down upon the lower part, with multiple yin lines accumulating below to make it full, hence "His mind can be taken as a model." The "Xu Gua Zhuan" says: Only after having a career can one become strong, hence the "Gu" hexagram is followed by the "Lin" hexagram; "Lin" means great. Cui Jin explains: With the beginning, prosperity, and smoothness of the "Gu" hexagram, the career that can become strong has been completed, hence "Having a career, one can become great."

（兌下坤上）臨：元、亨、利、貞。虞翻曰：陽息至二，與遁旁通。剛浸而長，乾來交坤，動則成乾，故“元、亨、利、貞”。至于八月有凶。虞翻曰：與遁旁通，臨消於遁，六月卦也。於周為八月。遁弒君父，故“至于八月有凶”。荀公以兌為八月，兌於周為十月。言八月，失之甚矣。

The Hexagram "Approaching" has Dui below and Kun above. The Hexagram Statement says: "Original, prosperous, beneficial, and proper." Yu Fan explained based on the twelve changing lines and the concept of mutual transformation: when yang energy begins to grow at the second line, this hexagram is mutually transformed with the Hexagram "Retreating"; yang strength gradually increases and merges with Kun, resulting in Qian, thus saying "Original, prosperous, beneficial, and proper." The Hexagram Statement also says "until the eighth month there is misfortune." Yu Fan explained: "Approaching" and "Retreating" are mutually transformed; when "Approaching" declines, it becomes "Retreating." "Retreating" is the hexagram of the sixth lunar month, but in the Zhou calendar it corresponds to the eighth month. "Retreating" symbolizes the image of a minister killing his sovereign or a son killing his father, hence "until the eighth month there is misfortune." Xun Shuang regarded Dui as the eighth month, but Dui corresponds to the tenth month in the Zhou calendar, so using it to explain the eighth month is a serious mistake.

鄭玄曰：臨，大也。陽氣自此浸而長大，陽浸長矣。而有四德，齊功於乾，盛之極也。人之情盛則奢淫，奢淫則將亡，故戒以凶。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，至八月而遁卦受之，此終而復始，王命然矣。

Zheng Xuan explained from the perspective of calendar and historical events: "Ling" signifies grandeur; yang energy begins to grow and strengthen from here. Since yang energy has already begun to increase, this hexagram also possesses the four virtues of originality, prosperity, benefit, and uprightness, and its function is comparable to the hexagram Qian. Thus, it reaches the peak of grandeur. However, human nature tends to become extravagant and licentious when things are prosperous, and extravagance and licentiousness will eventually lead to decline, hence the use of "fear" as a warning. The hexagram Ling corresponds to the time when the handle of the Big Dipper points to the Chou position, which is equivalent to the first month of the Yin calendar. This was precisely the time of King Wen of Zhou, when King Zhou of Shang was tyrannical and unjust. Therefore, this hexagram serves as a warning of the rise and fall of the Shang dynasty, and also demonstrates the change of the Zhou dynasty's calendar and the beginning of the new lunar month. The hexagram Ling begins to take effect from the second month of the Zhou calendar and lasts until the seventh month, and from the eighth month it is succeeded by the hexagram Duan, thus forming a cycle. The fate of the dynasty follows the same pattern.

《彖》曰：臨，剛浸而長。虞翻曰：剛，謂二也。兌為水澤，自下浸上，故“浸而長”也。說而順，剛中而應。大亨以正，天之道也。虞翻曰：說，兌。順，坤也。剛中，謂二也。四陰皆應之，故曰“而應”。大享以正，謂三動成乾。天得正為泰，天地交通。故“亨以正，天之道也”。至于八月有凶，消不久也。蜀才曰：此本坤卦。剛長而柔消，故“大亨利正”也。案：臨十二月卦也。自建丑之月，至建申之月，凡歷八月，則成否也。否則天地不交，萬物不通，是至于八月有凶，斯之謂也。

The Commentary on the Judgment says: The hexagram of "Approaching" indicates that the yang lines gradually grow and spread. Yu Fan explains: "Yang" refers to the line Nine in the Second; Dui represents water and marshes, and water rises upward from below, thus it is said "to gradually grow and spread." The Commentary on the Judgment also says: Joyful and yielding, the yang line is in the center and corresponds with both above and below; great success through uprightness, this is the way of Heaven. Yu Fan explains: "Joy" refers to Dui, "yielding" refers to Kun; "yang in the center" refers to the line Nine in the Second, and all four yin lines correspond with it, thus it is said "and correspond." "Great success through uprightness" refers to the third line changing into Qian; when Heaven attains uprightness, it becomes the hexagram of "Great Communication," and Heaven and Earth interact and exchange, thus it is said "success through uprightness is the way of Heaven." The Commentary on the Judgment says: By August there will be danger, because the yang energy declines and cannot last. Shu Cai explains according to the changing of the hexagram: this hexagram originates from the hexagram of Kun; yang grows and yin declines, thus it is said "great success is favorable to uprightness." Li Dingzuo comments: The hexagram of "Approaching" is the hexagram of the twelfth lunar month; from the month when the handle of the Big Dipper points to Chou to the month when it points to Shen, it spans eight months, and then becomes the hexagram of "Non-Communication." "Non-Communication" indicates Heaven and Earth not interacting and all things not flowing, which is exactly what is meant by "by August there will be danger."

《象》曰：澤上有地，臨。荀爽曰：澤卑地高，高下相臨之象也。君子以教思無窮，容保民無疆。虞翻曰：君子，謂二也。震為言，兌口講習。學以聚之，問以辯之。坤為思，剛浸長，故“以教思無窮”。容，寬也。二寬以居之，仁以行之；坤為容，為民，故“保民無疆”矣。

The Image Commentary says: There is land over a marsh, which is the hexagram of Approaching. Xu Shuang explains: The marsh is low and the land is high, which represents the image of those in high position looking down upon those below. The Image Commentary then says: Therefore, the mind of a gentleman in teaching has no end, and his protection of the people has no boundaries. Yu Fan explains: The gentleman refers to Nine in the Second; the Zhen image represents speech, and the Dui image represents the mouth, together forming the image of learning and discussion, which is what the Discourse on the Lines calls gathering it through study and examining it through inquiry. The Kun image represents thought, and the yang line is growing stronger, so it is said, "teaching and thinking are boundless." "Containment" means being broad-minded; Nine in the Second acts with broad-mindedness and benevolence; the Kun image represents containment and the people, so it is said, "protecting the people has no limits."

初九：咸臨，貞吉。虞翻曰：咸，感也。得正應四，故“貞吉”也。《象》曰：咸臨貞吉，志行正也。荀爽曰：陽始咸升，以剛臨柔。得其正位而居，是吉。故曰：“志行正”。九二：咸臨，吉，無不利。虞翻曰：得中多譽。兼有四陰。體復初。元吉。故“無不利”。《象》曰：咸臨吉，無不利，未順命也。荀爽曰：陽感至二，當升居五，群陰相承，故“無不利”也。陽當居五，陰當順從，今尚在二，故曰“未順命也”。

The first line statement says: By virtue of responsive kindness, it approaches from above, maintains correctness and attains good fortune. Yu Fan explains: "Xian" means responsiveness; the first line occupies the correct position and corresponds with the sixth line in the fourth position, hence "Zhen Ji" (correctness brings good fortune). The Image Commentary says: By approaching with responsiveness and maintaining correctness, one attains good fortune, indicating that one's mind and will are upright. Xun Shuang explains based on the rising of Qian and the descending of Kun: Yang energy begins to connect and rise, with firmness approaching the yielding, and also occupies the correct position and resides in peace, hence good fortune, so it says "Zhi Xing Zheng" (the will is upright). The second line statement says: By virtue of responsive kindness, it approaches from above, good fortune, nothing is unfavorable. Yu Fan explains: The second line is in the center and gains much praise, and also leads the four yin lines above; the structure of the hexagram includes the meaning of "Fu" (return) hexagram's first line, which signifies the highest good fortune, hence "wu bu li" (nothing is unfavorable). The Image Commentary says: Approaching with responsiveness and attaining good fortune, nothing is unfavorable, indicating that it has not yet followed the mandate of heaven. Xun Shuang explains: Yang energy connects up to the second line, should rise to the fifth position, and the group of yin lines follow in order, hence "wu bu li" (nothing is unfavorable); Yang should be in the fifth position, and yin should follow, but Yang remains at the second position, hence "wei shun ming ye" (not yet following the mandate).

六三：甘臨，無攸利，既憂之，無咎。《象》曰：甘臨，位不當也。既憂之，咎不長也。虞翻曰：兌為口，坤為土，土爰稼穡作甘。兌口銜坤，故曰“甘臨”。失位乘陽，故“無攸利”。言三失位無應，故“憂之”。動而成泰，故“咎不可長也”。

The third line statement says: Using sweet words to look down upon, there is no benefit; once you have been concerned about this, there will be no fault. The Image Commentary says: Sweetly governing is due to the inappropriate position; once you have been concerned, the fault will not last long. Yu Fan explains: The Dui trigram represents the mouth, and the Kun trigram represents earth; The Book of Documents, Hongfan, says that earth governs crops and produces sweet flavors, and the mouth contains the earth, so it is said 'sweetly governing'. The sixth line is out of position and overpowers the yang line, so 'there is no benefit'; precisely because it is out of position and has no proper correspondence, it needs to be concerned; after it changes, it becomes the Tai hexagram, so it is said 'the fault will not last long'.

六四：至臨，無咎。虞翻曰：至，下也。謂下至初，應當位，有實，故“無咎”。《象》曰：至臨無咎，位當也。荀爽曰：四與二同功，欲升二至五，已得承順之，故曰“至臨”也。陽雖未乘，處位居正，故得“無咎”。是位當也。

The Line Statement of the Fourth Line says: Going down personally and looking down upon, there is no fault. Yu Fan explains: "To go down" means to descend; it refers to the Sixth Line at the Fourth position descending to the First Nine, the line it should correspond to, which is in a proper position and possesses a full virtue, hence "no fault." The Image Commentary says: arriving at the position to look down upon and having no fault, is due to the proper position. Xun Shuang explains based on rising and descending: the Sixth Line at the Fourth position has the same function as the Nine at the Second position. It hopes that the Nine at the Second position will rise to the Fifth position, and then it can follow and support it, hence "arriving at the position to look down upon." Although the Yang line has not yet risen to be supported, the position of the Sixth Line at the Fourth is proper, so it can have "no fault," which is the meaning of a proper position.

六五：知臨，大君之宜，吉。《象》曰：大君之宜，行中之謂也。荀爽曰：五者，帝位。大君，謂二也。宜升上居五位，吉。故曰“知臨，大君之宜”也。二者處中，行升居五，五亦處中，故曰“行中之謂也”。

The Line Statement of the Fifth Line says: To govern with wisdom and descend with grace, this is the proper conduct of the great sovereign, and it is auspicious. The Image Commentary says: The proper conduct of the great sovereign refers to acting in the middle way. Xun Shuang interpreted based on the movement of Qian ascending and Kun descending: the fifth line represents the position of the sovereign, and 'great sovereign' refers to Nine Two. Nine Two is suitable to ascend and occupy the fifth position, hence it is auspicious, so it says 'governing with wisdom and descending with grace, this is the proper conduct of the great sovereign.' Nine Two itself is in the middle of the lower trigram, and when it ascends to occupy the fifth position, the fifth position is also in the middle of the upper trigram. Therefore, it is said 'acting in the middle way.'

上六：敦臨，吉，無咎。荀爽曰：上應於三，欲因三升二，過應於陽，敦厚之意，故曰：“敦臨吉無咎”。《象》曰：敦臨之吉，志在內也。《九家易》曰：志在升二也。陰以陽為主。故志在內也。《序卦》曰：物大然後可觀也。故受之以觀。崔覲曰：言德業大者，可以觀政於人，故受之以觀也。

The line statement of the upper sixth line says: With a sincere and solid virtue, looking down upon others, it is auspicious and without fault. Xu Shuang explains: The upper sixth line corresponds with the sixth line of the inner trigram, intending to use the sixth line to lead the ninth line two upward, going beyond the usual to correspond with the yang line, containing the meaning of sincerity and solidity, hence it is said "sincere and solid looking down upon others, auspicious and without fault." The Image Commentary says: The reason why sincere and solid looking down upon others is auspicious is that the mind is focused on the inner trigram. The Nine Families' Commentary explains: This refers to the mind being focused on leading the ninth line two upward; yin follows yang as the main, hence the mind is within. The Sequence of Hexagrams says: Only when things are great and flourishing can they be observed and revered, hence the hexagram of "Approaching" is followed by the hexagram of "Observing." Cui Jin explains: This refers to a person with great virtue and achievements who can display his government and teachings to others, hence it is followed by the hexagram of "Observing."

（坤下巽上）觀：盥而不薦，有孚顒若。鄭玄曰：坤為地，為眾。巽為木，為風。九五，天子之爻。互體有艮。艮為鬼門，又為宮闕。地上有木。而為鬼門宮闕者，天子宗廟之象也。王弼曰：王道之可觀者，莫盛乎宗廟。宗廟之可觀者，莫盛乎盥也。至薦簡略，不足復觀，故“觀盥而不薦”也。

The hexagram Guan (Observation) has Kun below and Xun above. The hexagram statement says: One only observes the ritual of pouring wine to summon the spirits before the sacrifice, but does not look at the subsequent offering of the sacrificial animals. The observer's heart is already full of sincerity and reverence. Zheng Xuan explained according to the hexagram's imagery and the rites: Kun represents earth and the people; Xun represents wood and wind. The Nine in the Fifth is the line of the Son of Heaven. Within the hexagram, there is also Gen, which represents the gate of spirits and the palace. There are trees on the earth, and also the image of the gate of spirits and the palace, which is precisely the image of the Son of Heaven's ancestral temple. Wang Bi explained: Among the ways of the Son of Heaven, nothing is more worthy of observation than the ancestral temple; among the rites of the ancestral temple, nothing is more worthy of observation than the ritual of pouring wine to summon the spirits. When it comes to offering the sacrificial animals, the rites become simpler, and thus are not worth observing, hence the saying 'observe the washing of the hands but not the offering of the sacrifice'.

馬融曰：盥者，進爵灌地，以降神也。此是祭祀盛時，及神降薦牲，其禮簡略，不足允也。國之大事，唯祀與戎。王道可觀，在於祭祀。祭祀之盛，莫過初盥降神。故孔子曰：諦自既灌而往者，吾不欲觀之矣。此言及薦簡略，則不足觀也。以下觀上，見其至盛之禮，萬民信敬，故云“有孚顒若”。孚，信。顒，敬也。案：鬼神害盈，禍淫福善。若人君修德，至誠感神。信則黍稷非馨，明德惟馨。故“觀盥而不觀薦”，饗其誠信者也。斯即東鄰殺牛，不如西鄰之禴祭，實受其福，是其義也。

Ma Rong explains: "Guàn" refers to holding a vessel of wine and pouring it on the ground to welcome the deities, which is the most solemn moment of the ritual. Once the deities have descended and the sacrificial animals are offered, the ceremony becomes simpler and is no longer sufficient to gain the trust of people. The major affairs of the state are only two: ritual and military campaigns. In the Way of the King, what is worth observing is the ritual. The most solemn part of the ritual is the initial pouring of wine to summon the deities. Therefore, Confucius said: When performing the ancestral sacrifice called "Dì," I do not wish to see what comes after the pouring of wine. This means that once the offering of the sacrificial animals begins, the ceremony becomes simpler and is not worth observing. Observing from a lower position towards a higher one, seeing such a solemn ritual, all people would be sincere and respectful, hence the phrase "there is sincerity and reverence." "Fu" means sincerity, and "yōng" means reverence. Li Dingzuo comments: Ghosts and spirits bring calamity upon those who are full and cause misfortune to the wicked, while blessing the virtuous. If a ruler cultivates virtue and communicates with the spirits through sincere devotion, then as the Book of Documents says, the millet and millet grains are not fragrant, but only the bright virtue is fragrant. Therefore, one only watches the pouring of wine and not the offering of the sacrificial animals, because what the spirits enjoy is that sincerity. This is the same as what the hexagram "Jì Jì" says: the eastern neighboring country sacrifices oxen in a grand manner, but the western neighboring country's simple "Yu" sacrifice truly receives the blessing, which is exactly the same principle.

《彖》曰：大觀在上，蜀才曰：此本乾卦。案：柔小浸長，剛大在上，其德可觀，故曰“大觀在上”也。順而巽，中正以觀天下。虞翻曰：謂陽息臨二，直方大。臨者，大也。在觀上，故稱“大觀”。順，坤也。中正謂五。五以天神道觀示天下，咸服其化，賓于王庭。

The Commentary on the Judgment says: The great object of observation is exalted in high position. Shucai explains according to the changing of the hexagram: This hexagram originally comes from the Hexagram of Heaven; the soft and small gradually grow, while the strong and great occupy the high position, whose virtue can be observed by people, hence it is said "Great observation is above." The Commentary on the Judgment also says: Gentle and respectful, displaying the virtue of being upright and just to the world. Yu Fan explains: This refers to the yang energy developing to the Second Line of the Hexagram of Approaching, which possesses the virtue of uprightness, rectitude, and magnanimity as described by the Six in the Second of the Hexagram of Earth. Approaching is great, and it is also above Observing, hence it is called "Great observation." "Gentle" refers to the Earth, and "upright and just" refers to the Nine in the Fifth. The Nine in the Fifth presents the heavenly divine way to the world, and the world obeys his teachings, coming to the court as guests.

觀，盥而不薦，有孚顒若，下觀而化也。虞翻曰：觀，反臨也。以五陽觀示坤民，故稱“觀”。盥，沃盥。薦，羞牲也。孚，信，謂五。顒顒，君德，有威容貌。若，順也。坎為水，坤為器，艮手臨坤，坎水沃之，盥之象也。故“觀盥而不薦”。孔子曰：諦自既灌，吾不欲觀之矣。巽為進退，容止可觀，進退可度，則下觀其德而順其化。上之三，五在坎中，故“有孚顒若，下觀而化”。《詩》曰：顒顒卬卬，如珪如璋。君德之義也。

The Commentary on the Judgment cites the Hexagram Statement, saying: Observing the washing of hands and the pouring of wine to summon the spirits, but not observing the offering of sacrifices, with sincere and solemn reverence, this is how those below look up and are influenced. Yu Fan explains: The Hexagram of Observing is the reverse of the Hexagram of Approaching; with the Yang line nine five displaying to the people, symbolized by the Earth, it is called "Observing." "Guàn" refers to washing hands and pouring wine, "jiàn" refers to offering sacrifices; "fú" means sincerity, referring to nine five; "yóng yóng" refers to the virtue and bearing of the sovereign, with a dignified appearance; "ruò" means following. Kan represents water, Kun represents vessels, and Gen, symbolizing the hand, is placed over the vessel of Kun, using water from Kan to wash, which is the image of washing, thus it is said "Observing the washing but not the offering." Confucius said: When performing the ceremony of the禘, after the pouring of wine, I no longer wished to look on. Xun represents movement and stillness, with the demeanor and conduct available for observation, movement and stillness serving as standards, thus those below observe his virtue and follow his teachings. The top line moves to the third position, nine five is within the body of Kan, thus it is said "With sincerity and dignity, those below observe and are transformed." The Book of Poetry, Great Odes, Volume A says: Dignified and lofty, like jade and jade, which describes the virtue of the sovereign.

觀天之神道，而四時不忒。虞翻曰：忒，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“四時不忒”。聖人神道設教，而天下服矣。虞翻曰：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 Commentary on the Judgment says: Observing the divine workings of Heaven, the four seasons will not be mistaken. Yu Fan explains: "Te" means error; "shen dao" refers to the Nine in the Fifth. In the Hexagram of Approaching, Zhen represents spring, Dui represents autumn. When the Third Line and the Top Line exchange positions, Kan represents winter, Li represents summer. The images of the sun and moon each take their proper place, so it is said "the four seasons do not err." The Commentary on the Judgment also says: The sage establishes education according to the divine way, and the whole world will obey. Yu Fan explains: The sage refers to Qian; the Great Treatise says it retreats and hides in the hidden, yet in the Xun position it arranges the myriad things, using the divine way to manifest his moral teaching, so it is said "the sage establishes education." The people represented by Kun obey, hence the whole world obeys.

《象》曰：風行地上，觀。先王以省方觀民設教。《九家易》曰：先王謂五。應天順民，受命之王也。風行地上，草木必偃，枯槁朽腐，獨不從風，謂應外之爻。天地氣絕，陰陽所去，象不化之民，五刑所加，故以省察四方，觀視民俗，而設其教也。言先王德化，光被四表，有不賓之民，不從法令，以五刑加之，以齊德教也。

The Image Commentary says: Wind moves over the earth, which is the image of Observing. Therefore, the former kings traveled throughout the land, observed the people's conditions, and established teachings. The Nine Schools Commentary explains: "The former king" refers to the Nine in the Fifth, who is one who receives the mandate of heaven and follows the people's will. Wind moving over the earth causes grass and trees to bend with the wind; only those that are withered and decayed do not move with the wind. This refers to those yao that correspond with the outer trigram. Their vital energies of heaven and earth have already ceased, and yin and yang have departed, symbolizing those people who are not subject to education, precisely those who are subject to the five punishments. Therefore, the former kings toured the land, observed the customs of the people, and thus established education. This means that the former king's virtue extended to all directions; if there were people who refused to submit and did not obey the laws, then the five punishments would be applied, thus maintaining the order of virtue.

初六：童觀，小人無咎，君子吝。虞翻曰：艮為童。陰，小人。陽，君子。初位賤，以小人承君子，故“無咎”。陽伏陰下，故“君子吝”矣。《象》曰：初六童觀，小人道也。王弼曰：失位處下，最遠朝美，無所鑑見，故曰“童觀”。處大觀之時，而童觀趣順而已。小人為之，無可咎責。君子為之，鄙吝之道。

The Line Statement of the first line of the Gua of Observing says: Observing like a child, a petty person doing so does not commit a mistake, but a gentleman doing so inevitably faces embarrassment. Yu Fan explains by taking the symbolic meaning: the upper trigram Gen symbolizes a child, so it is called "Child Observing"; a yin line represents a petty person, while a yang line represents a gentleman; the first line is at the very bottom of the entire hexagram, in a low position, thus a petty person serving a gentleman above, without losing his proper role, hence saying "does not commit a mistake." However, yang energy is hidden beneath the yin line, a gentleman being in a low position with limited vision, hence saying "gentleman is in a difficult situation." The Image Commentary says: the first line's "Child Observing" is exactly the path of a petty person. Wang Bi explains from the position of the line: the first line is a yin line in a yang position and thus not in the correct place, and is at the very bottom of the entire hexagram, far away from the superior line five, unable to observe clearly, hence called "Child Observing"; during the time of the Gua of Observing when great observation of the world is taking place, one can only observe like a child, following blindly, which is acceptable for a petty person but considered foolish and embarrassed for a gentleman.

六二：窺觀，利女貞。虞翻曰：臨兌為女。竊觀稱窺兌女反成巽。巽四五得正，故“利女貞”。艮為宮室，坤為闔戶，小人而應五。故“窺觀女貞利”，不淫視也。《象》曰：窺觀女貞，亦可醜也。侯果曰：得位居中，上應於五。窺觀朝美，不能大觀。處大觀之時，而為窺觀。女正則利，君子則丑也。案：六二離爻，離為目，又為中女。外互體艮，艮為門。闕女目近門，窺觀之象也。

The Line Statement of the Sixth Line in the Hexagram of Observing the People says: Looking through a door crack, it is favorable for a woman to maintain uprightness. Yu Fan explained based on the transformation of the hexagram: The Hexagram of Observing the People comes from the Hexagram of Approaching, and the lower trigram of Approaching is Dui, symbolizing a woman. Secretly looking through a crack is called "kui" (to peek). When Dui, the female trigram, is reversed, it becomes Xun, which is the trigram of Wind. Xun is in the fourth and fifth positions, each attaining the correct position, hence it says "favorable for a woman to maintain uprightness." Furthermore, Gen symbolizes a dwelling, and Kun symbolizes a closed door. The Sixth Line is a yin and weak person who corresponds with the Nine in the Fifth, hence it says "kui guan nu zhen li," meaning not to indulge in improper looking. The Image Commentary says: Although a woman peeking may maintain uprightness, for a gentleman it is a matter of shame. Hou Guo explained from the position of the line: The Sixth Line is both in the correct position and in the central position of the lower trigram. It corresponds upward with the Nine in the Fifth, but it can only peek through a door crack at the beauty of the court, unable to look broadly. Being in an era of great observation yet only peeking, for a woman it is uprightness and favorable, but for a gentleman it becomes a disgrace. Li Dingzuo added in his commentary: The Sixth Line is a line from the Hexagram of Fire. Fire symbolizes eyes and also the middle woman. The outer trigram forms an interacting trigram of Gen, which symbolizes a door. A woman's eyes close to the door looking out is the image of "kui guan."

六三：觀我生，進退。虞翻曰：坤為我，臨震為生。生，謂坤生民也；巽為進退，故“觀我生進退”。臨震進之五，得正居中，故《象》曰“未失道”。《象》曰：觀我生進退，未失道也。荀爽曰：我，謂五也。生者，教化生也。三欲進觀於五，四既在前，而三故退，未失道也。

The Line Statement of the sixth line in the third position of the Guan hexagram says: Reflect on one's own actions and decide on advancement or retreat. Yu Fan still explains it through hexagram transformation: The Earth hexagram symbolizes 'I', and the Guan hexagram originates from the Lin hexagram, whose lower trigram Zhen symbolizes 'birth'; 'birth' refers to the people nurtured by the Earth. Xun has the image of indecision in advance and retreat, so it says 'Reflect on my birth and decide on advancement or retreat'. If the Yang line of Zhen in Lin advances to the fifth position, it will be both correct and central, so the Image Commentary says 'Not losing the Dao'. The Image Commentary says: Reflecting on oneself and deciding on advancement or retreat indicates not deviating from the correct path. Xun Shuang, however, argues that 'I' refers to the Son of Heaven at the fifth line, and 'birth' refers to the generation through education and cultivation. The sixth line in the third position originally intended to ascend to admire the fifth line, but the sixth line in the fourth position was in front, so the sixth line in the third position retreated and did not compete, making its advancement and retreat appropriate, hence saying it did not deviate from the correct path.

六四：觀國之光，利用賓于王。虞翻曰：坤為國。臨陽至二，天下文明。反上成觀，進顯天位，故“觀國之光”。王謂五陽。陽尊賓坤。坤為用、為臣，四在王庭，賓事於五。故“利用賓于王”矣。《詩》曰：莫敢不來賓，莫敢不來王。是其義也。《象》曰：觀國之光，尚賓也。崔覲曰：得位比尊，承於王者。職在搜揚國俊，賓薦王庭，故以進賢為尚賓也。

The sixth line of the "Guan" hexagram states: Observing the brilliant virtue of a nation, it is appropriate to receive the king's honor as a guest. Yu Fan explains: The earth (Kun) symbolizes the state; the "Lin" hexagram has yang energy rising to the second line, and the world becomes civilized. Yang energy reverses to the upper position to form the "Guan" hexagram. The king's virtue is displayed in the heavenly position, hence the statement "Observing the light of the state." "King" refers to the yang line at the fifth position. The yang position is noble, and the yin line (Kun) represents the guest. The earth has the image of "use" and "minister," and the sixth line has already entered the royal court, serving the fifth line as a guest, hence the statement "It is appropriate to receive the king as a guest." The "Shijing · Shang Song · Yin Wu" says, "None dare not come as a guest, none dare not come as the king," which describes exactly this meaning. The "Image Commentary" says: Observing the light of the state is to value the guest ritual. Cui Jin adds: The sixth line is in the proper position and is close to the supreme position, directly serving the king. Its duty is to seek out and recommend outstanding talents in the country, introducing them to the royal court with the ritual of a guest, hence taking the recommendation of virtuous men as "valuing the guest."

九五：觀我生，君子無咎。虞翻曰：我，身也，謂我生。生，謂生民。震生象。反坤，為死喪。嫌非生民，故不言民。陽為君子，在臨二，失位之五，得道處中，故“君子無咎”矣。《象》曰：觀我生，觀民也。王弼曰：觀我生，自觀其道也。為眾觀之主，當宣文化，光於四表，上之化下，猶風之靡草。百姓有過，在予一人。君子風著，已乃無咎。欲察已道，當觀民也。虞翻曰：坤為民，謂三也。坤體成，故觀民也。

The "Guan" hexagram's line statement for the ninth line at the fifth position says: Reflect on the people you have nurtured; a gentleman who does this will not commit mistakes. Yu Fan explains: "I" refers to oneself, and the "birth" in "I birth" refers to the people being nurtured; the trigram Zhen (Thunder) symbolizes the process of birth, and once it turns into Kun (Earth), it signifies death and mourning. To prevent misunderstanding that the reference is not the people, the line statement only mentions "birth" without explicitly stating "people." A yang line represents a gentleman; originally in the second line of the "Lin" hexagram, it was out of position but moved upward to the fifth position, thus achieving the correct position and being in the central position, so it says "a gentleman will not commit mistakes." The "Image Commentary" states: Reflecting on one's own actions is equivalent to reflecting on the people. Wang Bi elaborates: "Observing my birth" means self-reflection on one's own path; the ninth line at the fifth position is the leader whom all people look up to, and should promote culture and virtue, spreading its influence to all directions; those in authority cultivate those below them, just as the wind passes over grass, making the grass bow to it. If the people have faults, the responsibility lies with the ruler alone; when the gentleman's virtue is evident, he himself will have no mistakes. Therefore, to examine one's governance, one should observe the people. Yu Fan adds: Kun symbolizes the people, here referring to the sixth line at the third position; once the body of Kun is formed, it is said "observing the people."

上九：觀其生，君子無咎。虞翻曰：應在三，三體臨震，故“觀其生”。君子謂三，之三得正，故“無咎”矣。《象》曰：觀其生，志未平也。王弼曰：觀其生，為人所觀也。最處上，極天下所觀者也。處天下所觀之地，其志未為平易，不可不慎。故君子德見，乃得無咎。生，猶動出也。虞翻曰：坎為志，為平，上來之三，故“志未平”矣。

The line statement of the Upper Ninth in the "Observing" hexagram says: examining others' actions, the gentleman thus does not commit mistakes. Yu Fan says: the Upper Ninth corresponds to the Sixth Three, and the Sixth Three belongs to the Zhen body of the "Approaching" hexagram, so it is said "observing its movement"; "gentleman" refers to the Sixth Three, and the Upper Ninth moving down to the third position becomes correct, so there is no mistake. The Image Commentary says: "observing its movement," refers to the mind not yet being tranquil and at ease. Wang Bi elaborates: "observing its movement" means being observed by others; the Upper Ninth is at the top of the entire hexagram, the extreme point where all under heaven look up to; being in a position that is the focus of the world's gaze, the mind cannot be tranquil and easy, every action must be cautious, so the gentleman must have prominent virtue to avoid mistakes. Here, "movement" is equivalent to actions and deeds. Yu Fan also explains from the hexagram image: Kan represents the mind and represents evenness, the Upper Ninth moving down to the third position forms Kan, so it is said "the mind is not even."

《序卦》曰：可觀而後有所合，故受之以噬嗑。嗑者，合也。崔覲曰：言可觀政於人，則有所合於刑矣，故曰“可觀而有所合”。(震下離上)。噬嗑：享，利用獄。虞翻曰：否五之坤初，坤初之五，剛柔交，故“亨”也。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。案：頤中有物曰噬嗑，謂九四也。四互坎體，坎為法律，又為刑獄，四在頤中，齧而後亨。故“利用獄”也。

The "Xugua Zhuan" says: When there is a virtuous government that can be looked up to, there will be a meeting and union, so the "Guan" hexagram is followed by the "Shihe" hexagram. "Kè" means meeting. Cui Jin explains: This refers to the ability to display government and education to people, which will harmonize with legal punishment, hence "something to look at and thus a union." The "Shihe" hexagram has Zhen below and Li above, and its hexagram statement says: "It is smooth, suitable for using punishment in court cases." Yu Fan explains based on the change of the hexagram: The "Shihe" hexagram comes from the "Pou" hexagram, where the nine five moves down to the first position of Kūn, and the first six of Kūn moves up to the fifth position, resulting in a change where yin and yang intermingle, hence "smooth." Kan represents prison, Gen represents hand, and Li represents clarity; the nine four is not in the proper position and is confined in prison. The upper nine should descend to the third position, covering the nine four to form the "Feng" hexagram, which has the meaning of judging cases and applying punishment, hence "suitable for using prison." Li Dingzuo comments: The thing contained in the mouth and cheek is called "Shihe," and this thing is the nine four. The nine four is located in the interdependent structure of Kan, which represents law and punishment; the nine four is obstructed in the mouth and must be bitten through to achieve smoothness, hence "suitable for using prison."

《彖》曰：頤中有物，曰噬嗑。虞翻曰：物謂四，則所噬乾脯也。頤中無物，則口不噬。故先舉“頤中有物曰噬嗑”也。噬嗑而亨。崔覲曰：物在頤中，隔其上下，因齧而合，“乃得其亨焉。”以喻人於上下之間，有亂群者，當用刑去之，故言“利用獄”。剛柔分，動而明，雷電合而章。盧氏曰：此本否卦。乾之九五，分降坤初；坤之初六，分升乾五。是剛柔分也。分則雷動於下，電照於上，合成天威，故曰雷電合而成章也。柔得中而上行，雖不當位，利用獄也。侯果曰：坤之初六，上升乾五，是柔得中而上行。雖則失位，文明以中，斷制枉直，不失情理，故“利用獄”。

The Commentary on the Judgment says: having something in the mouth is called "Shi He." Yu Fan explains: the "thing" refers to the Nine in the Fourth, which is the piece of dried meat being bitten; if there is nothing in the mouth, there would be no biting, so the Commentary on the Judgment first states "having something in the mouth is called Shi He." The text then says "Shi He and success." Cui Jin explains: something blocking the mouth separates the upper and lower jaws, and only by biting it through can the jaws close again, thus achieving success; this is used to illustrate that when there are people causing disorder among the people, they should be dealt with by legal punishment, so the Hexagram Statement says "use of litigation." The Commentary on the Judgment also says "the yin and yang are divided, movement and clarity, thunder and lightning combine to show clarity." Lu's explanation: this hexagram originates from the hexagram of "Po," where the Nine in the Fifth of Qian descends to the first position of Kun, and the Six in the First of Kun ascends to the fifth position of Qian, which is "the division of yin and yang." After division, thunder moves below and lightning shines above, combining to form the majesty of heaven, hence thunder and lightning combine to show clarity. The Commentary on the Judgment further says "the yin line reaches the center and moves upward, even though it is not in the proper position, it is suitable for litigation." Hou Guo explains: the Six in the First of Kun ascends to the fifth position of Qian, which is the yin line reaching the center and moving upward; although it is a yin line in a yang position and thus not in the proper place, it can maintain the virtue of civilization in the center, judge right and wrong without violating reason, hence "suitable for litigation."

《象》曰：雷電，噬嗑。宋衷曰：雷動而威，電動而明，二者合而其道章也。用刑之道，威明相兼。若威而不明，恐致淫濫；明而無威，不能伏物。故須雷電併合，而噬嗑備。先王以明罰敕法。侯果曰：雷所以動物，電所以照物。雷電震照，則萬物不能懷邪。故先王則之，明罰敕法，以示萬物，欲萬方一心也。

The Great Image Commentary says: Thunder and lightning meet, this is the hexagram of噬嗑. Song Zhong explains: Thunder moves once and has power, lightning flashes once and has brightness; when they combine, the way of punishment becomes evident. The way of punishment must have both power and clarity: only power without clarity may lead to excessive punishment; only clarity without power cannot subdue people. Therefore, thunder and lightning must both occur, and the meaning of噬嗑 is complete. The Great Image Commentary continues: Therefore, the former kings clarified punishments and regulated laws. Hou Guo explains: Thunder is used to shake all things, lightning is used to illuminate all things; thunder shakes and lightning illuminates, so all things dare not harbor wickedness. Therefore, the former kings followed this hexagram, clarified punishments and regulated laws, and made them known to the world, in order to make the four directions and myriad states follow in harmony.

初九：屨校滅趾，無咎。虞翻曰：屨，貫。趾，足也。震為足，坎為校；震沒坎下，故“屨校滅趾”。初位得正，故“無咎”。干寶曰：趾，足也，屨校，貫械也。初居剛躁之家，體貪狠之性，以震掩巽，強暴之男也。行侵陵之罪，以陷屨校之刑，故曰“屨校滅趾”。得位於初，顧震知懼，小徵大戒，以免刑戮，故曰“無咎”矣。《象》曰：屨校滅趾，不行也。虞翻曰：否坤小人。以陰消陽，其亡其亡。故五變滅初，否坤殺不行也。干寶曰：不敢遂行強也。

The *Shi He* (噬嗑) hexagram's first line statement says: "He is wearing shackles on his feet, covering his toes, and thus has no fault." Yu Fan explains: "Jù" means to put on or to penetrate, and "zhǐ" refers to the foot; Zhen represents the foot, and Kan represents the shackles and punishments. Zhen is submerged beneath Kan, so it is said "Jù jiào mò zhǐ." The first line, being a yang line in a yang position, is correct, so there is no fault. Gan Bao explains from the perspective of human affairs: "Zhǐ" refers to the foot, and "Jù jiào" refers to shackles on the foot. The first line is in the vigorous and impetuous Zhen trigram, with a nature that is greedy and fierce. It uses Zhen to cover and suppress Xun, representing a strong and violent man who commits the crime of encroaching on others, thus receiving the punishment of wearing shackles. Therefore, it is said "Jù jiào mò zhǐ." However, since it is in the initial position and is correct, it turns back due to the shaking and becomes fearful, suffering a small punishment but gaining a great warning, thus avoiding heavier punishment. Therefore, it is said "has no fault." The *Image Commentary* says: wearing shackles that cover the toes is to prevent him from proceeding further on a wrong path. Yu Fan says: In the *Pu* (否) hexagram, the earth trigram represents small people, and the yin overcomes yang, which is exactly the warning of "qí wáng qí wáng" (be careful not to lose) in the *Pu* hexagram's fifth line. Therefore, the fifth line changes and eliminates the first line, and the aggressive power of the yin earth trigram in the *Pu* hexagram becomes ineffective. Gan Bao points out clearly: this is saying he dares not continue to be reckless.

六二：噬膚滅鼻，無咎。虞翻曰：噬，食也。艮為膚，為鼻；鼻沒坎水中，隱藏不見，故“噬膚滅鼻”。乘剛，又得正多譽，故“無咎”。《象》曰：噬膚滅鼻，乘剛也。侯果曰：居中履正，用刑者也。二互體艮。艮為鼻，又為黔喙，噬膚滅鼻之象也。乘剛，噬必深，噬過其分，故“滅鼻也”。刑刻雖峻，得所疾也。雖則滅鼻，而無咎矣。

The Line Statement of the Second Line of the hexagram "噬嗑" says: "Biting tender flesh too deeply, the nose is pulled in, there is no error." Yu Fan explains: "噬" means to eat; "艮" symbolizes tender flesh and also the nose; the nose is submerged in the water of "坎," hidden and unseen, hence "噬肤灭鼻." Although the Second Line is above the Yang of the First Line, it is in the proper position and upright, with a Yin in the Second position, which is often praised, so there is no error. The Image Commentary says: "Biting the flesh and pulling in the nose" is because it is riding over the Yang. Hou Guo explains: the Second Line is in the middle and in the proper position, acting as the person carrying out punishment; the Second Line is in the mutual structure of "艮," which symbolizes the nose and also the black beak of birds and beasts, which is exactly the image of "噬肤灭鼻." Because it is riding over the Yang, the bite is deep, exceeding its proper measure, hence "灭鼻." Although the punishment is severe, it hits the object it hates, so even though the nose is pulled in, there is no error.

六三：噬昔肉，遇毒，小吝，無咎。虞翻曰：三在膚裡，故稱肉。離日之，為昔；坎為毒，故“噬昔肉遇毒”。毒謂矢毒也。失位承四，故“小吝”。與上易位，利用獄成豐，故“無咎”也。《象》曰：遇毒，位不當也。荀爽曰：昔肉，謂四也。三以不正，噬取異家，法當遇罪，故曰“遇毒”。為艮所止，所欲不得，故“小吝”也。所欲不得，則免於罪，故“無咎”矣。

The *Line Statement* of the sixth line in the third position of the *Book of Changes* *Shihe* says: "Biting dried meat, one tastes poison, experiencing slight hardship, but without fault." Yu Fan explains: The sixth line is within the body, hence called "meat"; *Li* represents the sun, and meat dried by sunlight is called "dried meat." *Kan* symbolizes poison, so it says "biting dried meat and encountering poison," where "poison" refers to the poison on the arrowhead. The sixth line, being a yin line in a yang position and not in the correct position, and also above the ninth line in the fourth position, thus experiences "minor hardship." If it were to exchange positions with the ninth line at the top, it would conform to "use of punishment" and become the *Feng* hexagram, hence without fault. The *Image Commentary* says: Tasting poison is due to the improper position of the line. Xun Shuang offers another interpretation: "dried meat" refers to the ninth line in the fourth position; the sixth line itself is not correct, yet it bites into something belonging to another, thus according to legal principles, it should be punished, hence "encountering poison." It is blocked by the stopping nature of *Gen*, and what it desires is not obtained, hence "minor hardship." Also, because its desire is not fulfilled, it is exempt from punishment, hence "without fault."

九四：噬乾胏，得金矢，利艱貞，吉。《象》曰：利艱貞吉，未光也。陸績曰：肉有骨，謂之胏。離為乾肉，又為兵矢。失位用刑，物亦不服。若噬有骨之乾胏也。金矢者，取其剛直也。噬胏雖復艱難，終得申其剛直，雖獲正吉，未為光大也。

The *Yao Ci* of line nine four of *Shi He* says: To bite a dry meat with bone, to bite a metal arrowhead, is favorable to maintain uprightness in difficulty and brings good fortune. The *Xiang Zhuan* says: Favorable to maintain uprightness in difficulty and obtain good fortune, means that its way is not yet broad and bright. Lu Ji explains: Dry meat with bone is called *zhi*; *Li* symbolizes dry meat and also symbolizes weapons and arrows. The line nine four has a yang in a yin place and is out of position; when using punishment, people's hearts are not convinced, just like biting a dry meat with bone, which is laborious. "Metal arrow" takes its meaning of firmness and uprightness: although biting dry meat with bone is difficult, in the end one can extend one's firmness and uprightness; yet although maintaining uprightness brings good fortune, it is still not considered bright and grand.

六五：噬乾肉，得黃金，貞厲，無咎。虞翻曰：陰稱肉，位當離，日中烈，故乾肉也。乾金黃，故“得黃金”。貞，正。厲，危也。變而得正，故“無咎”。王弼曰：乾肉，堅也。黃，中也。金，剛也。以陰處陽，以柔承剛，以噬於物，物亦不服，故曰“噬乾肉也”。然處得尊位，而居於中，能行其戮者也。履不正而能行其戮，剛勝者也。噬雖不服，得中而勝，故曰“噬乾肉得黃金”也。已雖不正，而刑戮得當，故雖貞厲而無咎也。《象》曰：貞厲無咎，得當也。荀爽曰：謂陰來正居，是而厲陽也。以陰厲陽，正居其處。而無咎者，以從下升上，不失其中。所言得當。

The *Line Statement* of the *Sixth Line* in the *Hexagram of Eating the Fire* says: "Bite dry meat, obtain gold, keep to the right path and be cautious, thus there will be no mistake." Yu Fan explains: "A yin line is called 'meat,' and the *Sixth Line* is in the proper position of *Li* (Fire). The sun reaches its zenith and is intense, thus the meat is dried; *Qian* (Heaven) belongs to metal and has a yellow color, hence it is said 'obtain gold.' 'Zhen' means keeping to the right path, 'Lai' means danger and caution; the *Sixth Line* changes to a yang line and becomes correct, thus there will be no mistake." Wang Bi explains from the perspective of meaning: "Dry meat refers to its hardness, 'yellow' refers to its central position, and 'gold' refers to its strength. The *Sixth Line*, being a yin line in a yang position and a soft line following a strong line, uses it to bite something, and the other party is not willing to submit, hence 'bite dry meat'; however, it is in a noble position and also in the center, thus it is capable of carrying out punishment. Although its position is not correct, it can still carry out punishment because its strength surpasses the other party; the object being bitten may not be willing to submit, but it ultimately wins by virtue of its central virtue, hence 'bite dry meat and obtain gold.' Although it is not in the correct position, its punishment is carried out properly, thus even though it keeps to the right path and is cautious, there will be no mistake." The *Image Commentary* says: keeping to the right path and being cautious without mistake is because the matter is handled properly. Xun Shuang explains according to the meaning of *Qian* rising and *Kun* descending: this refers to a yin line coming to occupy the central position, thus forming a threat to the yang line; using a yin line to threaten a yang line while occupying the central position, yet still without mistake, is because it rises from the lower position to the upper position without losing the central path, hence the *Image Commentary* calls it 'proper.'

上九：何校滅耳，凶。荀爽曰：為五所何，故曰“何校”。據五應三，欲盡滅坎。上體坎，為耳。故曰“滅耳凶”。上以不正，侵欲無已，奪取異家，惡積而不可掩，罪大而不可解，故“宜凶”矣。鄭玄曰：離為槁木；坎為耳，木在耳上，“何校滅耳”之象也。《象》曰：何校滅耳，聰不明也。《九家易》曰：當據離坎，以為聰明。坎既不正，今欲滅之。故曰“聰不明也”。

The line statement of the Upper Sixth of the Book of Changes'噬嗑 says: carrying a yoke on the shoulder, covering the ears, resulting in danger. Xun Shuang explains: the Upper Sixth is burdened by the Sixth in the Fifth, hence 'carrying a yoke'; it dominates the Sixth in the Fifth and corresponds to the Third, intending to eliminate the entire Kan element; the Upper Trigram becomes Kan, which symbolizes the ear, hence 'covering the ears, resulting in danger'. The Upper Sixth stands improperly, with insatiable desires for acquisition, taking from others, accumulating evil deeds to the point of being concealed no longer, and committing grave offenses that cannot be escaped, thus it is appropriate for danger. Zheng Xuan explains by taking the image: Li symbolizes withered wood, Kan symbolizes the ear, with wood placed above the ear, forming the image of 'carrying a yoke and covering the ears'. The Image Commentary says: carrying a yoke and covering the ears, indicating unclear hearing. The Nine Schools' Commentary explains: originally, the ear's clarity and sight are formed by the brightness of Li and the wisdom of Kan; now Kan is not in the correct position, and the Upper Sixth wants to eliminate it, hence 'the ear's clarity is not clear'.

《序卦》曰：物不可以苟合而已，故受之以賁。賁者，飾也。崔覲曰：言物不可苟合於刑，當須以文飾之，故受之以賁。(離下艮上)。賁：亨。虞翻曰：泰上之乾二，乾二之坤上，柔來文剛，陰陽交，故“亨”也。小利有攸往。虞翻曰：小謂五。五失正，動得位。體離，以剛文柔。故“小利有攸往”。鄭玄曰：賁，文飾也。離為日，天文也。艮為石，地文也。天文在下，地文在上，天地二文，相飾成賁者也。猶人君以剛柔仁義之道飾成其德也。剛柔雜，仁義合，然後嘉會禮通，故“亨”也。卦互體坎艮，艮止於上，坎險於下，夾震在中，故不利大行，小有所之，則可矣。

The "Xugua Zhuan" says: Things cannot be merely haphazardly combined together, so after the hexagram "Shihe" comes "Ben"; "Ben" means ornamentation. Cui Jin explains: This refers to the idea that things cannot rely solely on punishment to be loosely combined, but also need to be adorned with culture, hence the hexagram "Ben" follows. The hexagram "Ben" has the lower trigram "Li" (Fire) and the upper trigram "Gen" (Mountain). The hexagram statement says: "It is smooth." Yu Fan explains according to the change of the hexagram: "Ben" comes from "Tai" through change. The upper sixth line of "Tai" moves down to the second line of "Qian," and the second line of "Qian" moves up to the upper position of "Kun." The soft line adorns the hard line, yin and yang intermingle, hence "smooth." The hexagram statement also says: "It is advantageous to go a little." Yu Fan explains: "Little" refers to the sixth line of the fifth position. The sixth line of the fifth position is not in the correct position, but once it moves, it attains the correct position. It is located in the body of "Li," so it is the hard line adorning the soft line, hence "it is advantageous to go a little." Zheng Xuan provides another explanation: "Ben" means ornamentation. "Li" symbolizes the sun, which is the cultural brilliance in the sky, while "Gen" symbolizes stone, which is the cultural brilliance on the earth. The heavenly cultural brilliance is below, and the earthly cultural brilliance is above; the two kinds of cultural brilliance from heaven and earth intermingle to form "Ben," just like a ruler uses the principles of hardness and softness, benevolence and righteousness to adorn and cultivate his virtue. The intermingling of hardness and softness, and the coordination of benevolence and righteousness, allow for the gathering of beauty and the communication of rites, hence "smooth." This hexagram has the interrelated trigrams "Kan" and "Gen." "Gen" is on top and stops, "Kan" is below and represents danger, with "Zhen" in between. Therefore, it is not advantageous for great endeavors, but only advantageous for small movements.

《彖》曰：賁亨，柔來而文剛，故亨。分剛上而文柔，故小利有攸往。荀爽曰：此本泰卦。謂陰從上來，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，兼據二陰故“小利有攸往”矣。天文也。虞翻曰：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。虞翻曰：人謂三。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 Commentary on the Judgment says: The hexagram "Luxurious" is smooth and unimpeded because the yao of yin comes forward to adorn the yang; the yang separates and ascends to adorn the yin, so it is advantageous to go in small matters. Xun Shuang explained according to the idea of the trigram Qian rising and Kun descending: this hexagram originates from the hexagram Tai, with the yin yao descending from the upper position to occupy the central position of the trigram Qian, thus adorning the strong and vigorous path, and interacting with the harmonious qi, hence "smooth"; also, the yang of Qian's nine two ascends to occupy the upper position of the trigram Kun, thus adorning the gentle and compliant path, and controlling the yin yao of upper six and six five, hence saying "advantageous to go in small matters." The Commentary on the Judgment says "heavenly phenomena." Yu Fan explained: this refers to six five, which becomes correct when transformed into Xun, and is located in the body of Li; Gen symbolizes stars, Li represents the sun, Kan represents the moon, and Xun symbolizes height; the fifth line is the heavenly position, Li symbolizes civilization, and the sun, moon, and stars are high above, hence called the heavenly text. The Commentary on the Judgment says "civilized and stopping, human culture." Yu Fan explained: "human" refers to nine three, Qian symbolizes human; "civilized" is Li, "stopping" is Gen; the movement of Zhen and the brightness of Li, six five changes to occupy six four, two and five separate, thus stopping at the adornment of the third line, hence taking nine three as human culture.

觀乎天文，以察時變。虞翻曰：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。曆象在天成變，故“以察時變”矣。觀乎人文，以化成天下。虞翻曰：泰乾為人。五上動，體既濟。賁離象，重明麗正，故“以化成天下”也。干寶曰：四時之變，縣乎日月；聖人之化，成乎文章。觀日月而要其會通，觀文明而化成天下。

The Commentary on the Judgment says: Observing the patterns in the heavens, one can discern the changes of the four seasons. Yu Fan explains: The sun, moon, and stars are the celestial phenomena; in the卦 of Tai, Zhen represents spring and Dui represents autumn, while in the卦 of Ben, Kan represents winter and Li represents summer. Xun symbolizes movement and stillness; the movement and stillness of the sun, moon, and stars correspond to the phenomena of the moon moving too fast, called "tiao," the moon moving too slow, called "ce ni," and the new moon at the beginning of the month, called "fei." These celestial phenomena change in the sky, hence it is said "to observe the changes of time." The Commentary on the Judgment also says: Observing the patterns of human society, one can educate and perfect the world. Yu Fan explains: In the卦 of Tai, Qian represents people, and when the line six in the fifth and nine at the top move, the structure of the卦 becomes Ji Ji; in the卦 of Ben, there is the image of Li, with two layers of brightness attached to the right path, hence it is said "to educate and perfect the world." Gan Bao discusses from the perspective of heavenly principles and human affairs: the changes of the four seasons depend on the movement of the sun and moon; the achievements of sages' education depend on rites, music, and cultural expressions. Observing the sun and moon to grasp the principles of their conjunction and interpenetration, observing civilization to educate and perfect the world.

《象》曰：山下有火，賁。王廙曰：山下有火，文相照也。夫山之為體，層峰峻嶺，峭嶮參差。直置其形，已如雕飾。復加火照，彌見文章。賁之象也。君子以明庶政，無敢折獄。虞翻曰：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。

The Great Image Commentary says: Mountains with fire burning beneath them, this is the hexagram of Brightness. Wang Yi explains: Fire beneath the mountain, the brilliance of culture shines together. The form of the mountain, with its layered peaks and steep, uneven ridges, already resembles ornamentation when viewed alone. When further illuminated by fire, its patterns and structures become even more distinct, which is the image of the hexagram of Brightness. The Great Image Commentary then says: Therefore, the gentleman clarifies all government affairs and does not dare to make hasty judgments. Yu Fan explains: "The gentleman" refers to Qian; Li symbolizes brightness, and Kun symbolizes numerous government affairs, so it says "clarify all government affairs"; Kan symbolizes prison, and nine in the third position is within the prison image yet is correct, so it says "dare not decide cases." In contrast, in the hexagram of噬嗑, nine in the fourth position is not in the right place, so it says "use prison."

初九：賁其趾，虞翻曰：應在震，震為足，故“賁其趾”也。舍車而徒。虞翻曰：應在艮。艮為舍，坎為車；徒，步行也。位在下，故“舍車而徒”。《象》曰：舍車而徒，義弗乘也。崔覲曰：剛柔相交，以成飾義者也。今近四棄於二比，故曰“舍車”。車士大夫所乘，謂二也。四乘於剛，艮止其應，初全其義，故曰“而徒”。徒，塵賤之事也。自飾其行，故曰“賁其趾”。趾，謂初也。王肅曰：在下，故稱趾。既舍其車，又飾其趾，是徒步也。

The line statement of the first line of the Qian hexagram says: "He decorates his toe." Yu Fan explains: The first line corresponds to the Zhen trigram, which symbolizes foot, so it says "decorating his toe." The line statement continues: "Abandoning the carriage and walking on foot." Yu Fan explains: It corresponds to the Gen trigram, which symbolizes abandonment, and the Kan trigram symbolizes carriage, "walking on foot" refers to walking; since the first line is at the very bottom, it says abandoning the carriage and walking on foot. The Image Commentary says: Abandoning the carriage and walking on foot, by virtue of righteousness one should not ride. Cui Jin explains: Only when yin and yang interact can the meaning of decoration be formed; now the first line is close to the sixth line and abandons the proximity to the second line, so it says "abandoning the carriage," the carriage is what the scholar-officials ride, which refers to the second line. The sixth line oversteps the yang, and the Gen trigram prevents it from corresponding with the first line, so the first line preserves its virtue, thus it says "and walking on foot"; walking on foot is a humble and laborious task, and the first line uses this to refine his behavior, thus it says "decorating his toe," "toe" refers to the first line. Wang Su adds: The first line is at the very bottom, so it is called "toe"; having abandoned the carriage and decorated his toe, it shows he is walking on foot.

六二：賁其須。《象》曰：賁其須，與上興也。侯果曰：自三至上，有頤之象也。二在頤下，須之象也。二無其應，三亦無應，若能上承於三，與之同德，雖俱無應，可相與而興起也。九三：賁如濡如，永貞吉。《象》曰：永貞之吉，終莫之陵也。盧氏曰：有離之文以自飾。故曰“賁如”也。有坎之水以自潤，故曰“濡如”也。體剛履正，故“永貞吉”。與二同德，故“終莫之陵”也。

The Line Statement of the sixth line in the hexagram 《Bén》 says: "He decorates his beard." The Image Commentary says: "Decorating the beard is to rise together with the nine in the third line above." Hou Guo explains: From the third line to the top line, the image of the hexagram 《Yí》 is formed. The sixth line is below the mouth and cheek, which is the image of the beard. The sixth line has no corresponding line, and the nine in the third line also has no corresponding line. If they can support each other upward and share the same virtue, even though both have no proper correspondence, they can support each other and rise together. The Line Statement of the third line says: "His appearance is splendid, moist and bright, and if he maintains uprightness for a long time, it will be auspicious." The Image Commentary says: "The auspiciousness of maintaining uprightness for a long time is that no one can oppress it." Lu Shi explains: The nine in the third line uses the literary quality of the lower trigram Li to decorate itself, so it is said "Bén rú" (splendid appearance); it uses the water of the mutual trigram Kan to moisten itself, so it is said "Rú rú" (moist and bright); it is yang in a yang position, strong and healthy, and is in the correct position, so it is said "Yǒng zhēn jí" (auspiciousness of maintaining uprightness for a long time); and it shares the same virtue with the sixth line, so it is said "Zhōng mò zhī lín" (no one can oppress it in the end).

六四：賁如皤如，白馬翰如，匪寇婚媾。王弼曰：有應在初。三為寇難，二志相感，不獲交通。欲靜則失初之應，欲進則懼三之難，故或飾或素。內懷疑懼，鮮潔其馬，翰如以待。雖履正位，未果其志。匪緣寇隔，乃為婚媾，則終無尤也。陸績曰：震為馬，為白，故曰“白馬翰如”。案：皤亦白，素之貌也。《象》曰：六四，當位疑也。案：坎為盜，故疑。當位乘三，悖禮難飾，應初遠陽，故曰“當位疑也”。匪寇婚媾，終無尤也。崔覲曰：以其守正待應，故“終無尤也”。

The Line Statement of the fourth line of the卦贲 says: Adding further ornamentation while preserving purity, a white horse gallops swiftly, the one coming is not a strong enemy, but a suitor. Wang Bi explains: The sixth line four is in the correct position to correspond with the first line nine, but the third line nine is in the middle, creating a difficulty, so although there is mutual affection, they cannot communicate. If they wish to remain still and not act, they lose the correspondence with the first line nine; if they wish to move forward, they fear the obstruction from the third line nine. Therefore, they sometimes add ornamentation and sometimes maintain simplicity, with inner doubt and fear, only cleaning and brightening their horses, looking up in anticipation. Although it is in a proper position, its wish has not been fulfilled. Once it realizes that the obstacle is not a strong enemy, but a suitor, it will finally have no fault. Lu Ji supplements by taking the image: Zhen represents a horse, and also represents white, so it says 'a white horse gallops swiftly'. Li Dingzuo's commentary says: 'Puo' also means white, indicating purity. The Image Commentary says: the sixth line four is in a proper position but has inner doubt. Li Dingzuo's commentary explains: Kan represents thieves and bandits, so there is suspicion; the sixth line four is in a proper position but oversteps the third line nine, violating propriety and making it difficult to adorn, corresponding with the first line nine but being distant from the yang, so it says 'proper position with doubt'. The text says 'not a thief but a suitor, finally no fault'. Cui Jin explains: precisely because the sixth line four holds to the correct path and waits quietly for the proper correspondence, it will finally have no fault.

六五：賁於邱園，束帛戔戔，吝。終吉。虞翻曰：艮為山。五半山，故稱邱；木果曰園，故“賁於邱園”也。六五失正，動之成巽。巽為帛、為繩。艮手持，故“束帛”。以艮斷巽，故“戔戔”。失位無應，故“吝”。變而得正，故“終吉”矣。《象》曰：六五之吉，有喜也。荀爽曰：艮，山。震，林。失其正位，在山林之間，賁飾邱陵，以為園圃，隱士之象也。五為王位，體中履和，勤賢之主，尊道之君也。故曰“賁於邱園，束帛戔戔”。君臣失正，故“吝”。能以中和飾上成功，故“終吉”而“有喜也”。虞翻曰：五變之陽，故有喜。凡言喜慶，皆陽爻。束帛戔戔，委積之貌。案：六五離爻，離為中女。午為蠶絲，束帛之象。

The Line Statement of the sixth line of the hexagram 6 says: Adorning in the hills and gardens, bundles of silk are neatly arranged, although there is a sense of stinginess, it ultimately brings good fortune. Yu Fan explains by taking the symbolic meaning:艮 represents mountain, and the sixth line is in the middle of the mountain, so it is called "Qiu" (hill); the land where fruit trees are planted is called "Yuan" (garden), so it is said "Beren yu Qiu Yuan" (adorned in the hills and gardens). The sixth line, being a yin line in a yang position and not in the correct place, when it moves becomes Xun; Xun represents silk and also rope, and艮 represents holding, so it is said "shu bo" (bundles of silk); using the stopping nature of艮 to cut the rope of Xun, the silk becomes a piece after another, so it is said "zhan zhan" (small and meager). It is out of position and has no proper response, so it is "lìn" (stinginess); but after one change it becomes correct, so it is "zhong ji" (eventually good fortune). The Image Commentary says: The good fortune of the sixth line is due to joy. Xun Shuang explains by taking the meaning of the rising of Qian and the descending of Kun from the perspective of human affairs:艮 is mountain, Zhen is forest; the sixth line losing its correct position, being in the mountain forest, it decorates the hill into a garden, which is the symbol of a hermit. The fifth line is the king's position, the sixth line being in the center and acting in harmony, is the king who diligently seeks virtuous men and reveres the great way, so it is said "Beran yu Qiu Yuan, shu bo zhan zhan" (adorned in the hills and gardens, bundles of silk meagerly), referring to the king offering bundles of silk to invite the hermits in the mountains and forests. Both the king and the minister are not in the correct position, so it is "lìn" (stinginess); but he can adorn with the virtue of harmony and achieve accomplishments, so it is "zhong ji" (eventually good fortune) and "you xi" (there is joy). Yu Fan further explains: the sixth line changes to yang, so there is joy; all mentions of joy refer to yang lines. "Shu bo zhan zhan" refers to the piled-up silk. Li Dingzuo's commentary says: the sixth line is a line of Li, which represents the middle female; the position of Wu (noon) is associated with silk, which is the image of bundles of silk.

上九：白賁，無咎。虞翻曰：在巽上，故曰“白賁”。乘五，陰變而得位，故“無咎”矣。《象》曰：白賁無咎，上得志也。干寶曰：白，素也。延山林之人，採素士之言，以飾其政，故“上得志”也。虞翻曰：上之五得位，體成既濟，故曰“得志”。坎為志也。

The line statement of the upper ninth line of the卦贲 says: Using white as ornamentation, there is no error. Yu Fan explains: The upper ninth line is in the upper position of Xun, and Xun is white, so it is called 'white贲'; it oversteps the sixth line five, and when the sixth line five changes, each line is in its proper position, so there is no error. The Image Commentary says: Using white as ornamentation without error, is the realization of the heart's will by those above. Gan Bao discusses from the perspective of historical events and political teachings: 'White' means simplicity; those above invite mountain hermits and adopt the words of common people and humble scholars to refine their politics and teachings, so it is said 'the superior one achieves his will'. Yu Fan says: When the upper ninth line descends to the fifth position, it becomes correct, and the hexagram becomes the Hexagram of Completion, so it is said 'achieves his will'; Kan symbolizes the heart's will.

《序卦》曰：致飾然後通則盡矣，故受之以剝。剝者，剝也。崔覲曰：以文致飾，則上下情通，故曰“致飾然後通”也。文者致理，極而無救則盡矣。盡，猶剝也。(坤下艮上)。剝：不利有攸往。虞翻曰：陰消乾也，與夬旁通。以柔變剛，小人道長；子弒其父，臣弒其君，故“不利有攸往”也。

The "Xugua Zhuan" says: When refinement reaches its extreme, communication between above and below becomes smooth, but when it reaches the end, it becomes exhausted, so the hexagram "Bian" is followed by "Bo"; "Bo" means to peel off. Cui Jin explains: When embellishment is used, the feelings between above and below can be communicated, hence "zhi shi ranhou tong" (refinement leads to communication); embellishment is originally used to establish order, but when it is pushed to an extreme and cannot be reversed, it reaches the end, and the end is peeling off. The hexagram "Bo" has the lower trigram "Kun" (Earth) and the upper trigram "Gen" (Mountain). The hexagram statement says: It is not advisable to go somewhere. Yu Fan explained according to the twelve message hexagrams and the method of mutual transformation: "Bo" is a hexagram of the decline of yin energy consuming yang energy from "Qian"; it is mutually transformative with "Gua". The transformation of flexible lines into strong lines indicates the increasing dominance of the petty person, until the son kills the father and the minister kills the king, hence "bu li you you wang" (it is not advisable to go somewhere).

《彖》曰：剝，剝也。盧氏曰：此本乾卦。群陰剝陽，故名為剝也。柔變剛也。荀爽曰：謂陰外變五。五者至尊，為陰所變，故曰“剝也”。不利有攸往，小人長也。鄭玄曰：陰氣侵陽，上至於五，萬物零落，故謂之“剝也”。五陰一陽，小人極盛，君子不可有所之，故“不利有攸往”也。

The Commentary on the Judgment says: The hexagram "Pei" means peeling off. Lu's interpretation states: This hexagram originates from the hexagram Qian. Many yin lines peel away the yang lines, hence it is named "Pei." The Commentary on the Judgment then says, "The flexible changes the strong." Xun Shuang explains according to the principle of Qian rising and Kun descending: This refers to the yin energy moving outward and changing the fifth line. The fifth line is the highest position, yet it is transformed by yin, hence it is called "Pei." The Commentary on the Judgment also says, "It is not advantageous to go forward, for the small person is dominant." Zheng Xuan explains: Yin energy invades yang energy, rising to the fifth line, causing all things to wither and fall, hence it is called "Pei." At this time, only one yang line remains, and the power of the small person is at its height, so the gentleman should not go forward, hence it is said, "It is not advantageous to go forward."

順而止之，觀象也。虞翻曰：坤順艮止，謂五消觀成剝，故“觀象”也。君子尚消息盈虛，天行也。虞翻曰：乾為君子，乾息為盈，坤消為虛，故“君子尚消息盈虛，天行也”。則出入無疾，反復其道。易虧巽消艮，出震息兌，盈乾虛坤，故於是見之耳。

The Commentary on the Judgment says: To stop advancing in accordance with the situation is a principle derived from observing the hexagram. Yu Fan explains: The nature of the Earth (Kun) is gentle and yielding, and the nature of the Mountain (Gen) is still and stationary; when the yin energy declines to the fifth line, from the hexagram of Observing, it further transforms into the hexagram of Splitting, hence it is said 'Observing the signs.' The Commentary on the Judgment also says: The gentleman values the principle of increase and decrease, fullness and emptiness, because this is the way of heaven. Yu Fan explains according to the changing hexagrams: The Heaven (Qian) symbolizes the gentleman; the yang energy grows to become 'full,' and the yin energy declines to become 'empty,' hence it is said 'The gentleman values increase and decrease, fullness and emptiness, which is the way of heaven.' This also corresponds to the hexagram of Returning, which says 'entering and exiting without haste' and 'reversing its course.' Yang energy diminishes in the Wind (Xun) and is exhausted in the Mountain (Gen); it originates in the Thunder (Zhen) and grows in the Lake (Dui), reaches fullness in the Heaven (Qian) and emptiness in the Earth (Kun). Thus, from this movement and return, one can see the way of heaven.

《象》曰：山附於地，剝。陸績曰：艮為山，坤為地。山附於地，謂高附於卑，貴附於賤，君不能制臣也。上以厚下安宅。盧氏曰：上，君也。宅，居也。山高絕於地。今附地者，明被剝矣。屬地時也。君當厚錫於下，賢當卑降於愚，然後得安其居。

The Great Image Commentary says: Mountains resting on the earth, this is the hexagram of "Breaking Up." Lu Ji explains: "Gen" symbolizes mountain, "Kun" symbolizes earth; mountain resting on earth represents the high resting on the low, the noble resting on the humble, symbolizing the ruler no longer able to control his ministers. The Great Image Commentary then says: Those in authority must therefore generously treat the people below, in order to dwell securely in their position. Lu Ji explains: "Upper" refers to the ruler, "residence" refers to the dwelling. A mountain originally lofty and distinct from the earth now rests upon it, showing it has been eroded, which is precisely the time when the mountain belongs to the earth. The ruler should generously reward the people below, the virtuous should humbly accommodate the foolish, then they can securely maintain their position.

初六：剝床以足，蔑貞凶。虞翻曰：此卦坤變乾也。動初成巽，巽木為床；復震在下，為足，故“剝床以足”。蔑，無。貞，正也。失位無應，故“蔑貞凶”。震在陰下，《象》曰：以滅下也。《象》曰：剝床以足，以滅下也。盧氏曰：蔑，滅也。坤所以載物，床所以安人。在下，故稱“足”。先從下剝，漸及於上，則君政崩滅。故曰“以滅下也”。

The first line of the "Bao" hexagram states: The bed is peeled from the foot, the correct path is destroyed, and it is dangerous. Yu Fan explains: This hexagram is formed by the transformation of the earth (Kun) yin into the heaven (Qian) yang; when the first line moves, it becomes Xun, which belongs to wood, and wood symbolizes the bed; below there is the "Fu" hexagram's Zhen, which symbolizes the foot, so it says "peeling the bed from the foot." "Mie" means nothing, and "Zhen" means correct; since the first line is out of position and has no corresponding correct line, it says "nothing correct is dangerous." Zhen is submerged beneath the yin line, so the Image Commentary says "to destroy the lower part." The Image Commentary says: Peeling the bed from the foot begins from the lower part, starting the destruction from below. Lu's explanation: "Mie" means destruction; Kun is used to carry things, and the bed is used to support people; the first line is at the bottom, so it is called "foot." The erosion begins from the bottom and gradually spreads upward, indicating the collapse of the ruler's power, so it says "to destroy the lower part."

六二：剝床以辨，蔑貞凶。虞翻曰：指間稱辨剝。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。《象》曰：剝床以辨，未有與也。鄭玄曰：足上稱辨，謂近膝之下。屈則相近，信則相遠，故謂之辨。辨，分也。崔覲曰：今以床言之，則辨當在第足之間，是床梐也。“未有與”者，言至三則應，故二“未有與”也。六三：剝無咎。《象》曰：剝之無咎，失上下也。荀爽曰：眾皆剝陽，三獨應上，無剝害意，是以“無咎”。《象》曰：失上下也。

The Line Statement of the Second Line of the Hexagram of Splitting says: The bed has been split down to where the bedboard meets the legs, the correct path is destroyed, and there is danger. Yu Fan explains: The joint between bones is called "bian"; the Second Line of the Hexagram of Splitting becomes the Hexagram of Stillness, which symbolizes fingers, and the Second Line is located between the joints of the fingers, so it is said "splitting the bed at the joint." It does not have a proper response and is in a time of splitting, so it says "neglecting the correct path, danger." The Image Commentary says: Splitting down to the joint of the bed is because there is no one to respond and help. Zheng Xuan uses the human body as a symbol: the part above the foot is called "bian," referring to the area below the knee; when bent, the upper and lower parts are close, but when stretched out, they are far apart, so it is called "bian," and "bian" means division. Cui Jin explains in terms of the bed: "bian" should be between the bedboard and the legs, that is, the crossbar of the bed; the phrase "has no one to respond" means that it is not until the Third Line that there is a corresponding line, so the Second Line still "has no one to respond." The Line Statement of the Third Line says: Being in the state of splitting does not lead to error. The Image Commentary says: The Third Line is in the state of splitting but does not lead to error because it has separated from the upper and lower similar ones. Xun Shuang explains: All the other yin lines are eroding the yang lines, but only the Third Line corresponds with the Ninth Line at the top, and it has no intention of harming the yang strength, so it "does not lead to error," and the Image Commentary therefore says it "loses the upper and lower."

六四：剝床以膚，凶。虞翻曰：辨上稱膚。艮為膚。以陰變陽，至四乾毀，故“剝床以膚”。臣弒君，子弒父，故“凶”矣。王肅曰：在下而安人者，床也。在上而處床者，人也。坤以象床，艮以象人。床剝盡，以及人身，為敗滋深，害莫甚焉。故曰：“剝床以膚，凶”也。《象》曰：剝床以膚，切近災也。崔覲曰：床之膚謂薦席，若獸之有皮毛也。床以剝盡，次及其膚，剝於大臣之象，言近身與君也。

The Line Statement of the Sixth Line in the Hexagram of "Breaking Up" says: The breaking up has reached the skin, which is ominous. Yu Fan explains: The "skin" refers to the upper part of the bed, and the Gate (Geng) trigram symbolizes the skin. When a yin line transforms into a yang line, the fourth line of the Heaven (Qian) trigram is destroyed, hence "breaking up the bed to the skin." This situation reaches the point where a minister kills the king or a son kills the father, so it is "ominous." Wang Su uses human affairs as an analogy: the bed is placed below, and a person lies on it above. The Earth (Kun) trigram symbolizes the bed, and the Gate (Geng) trigram symbolizes the person. When the bed is completely broken down, it affects the person, causing deeper ruin and no greater calamity than this, hence "breaking up the bed to the skin, ominous." The Image Commentary says: The breaking up has reached the skin, indicating the calamity is now close at hand. Cui Jin explains: The "skin" of the bed refers to the mat placed on it, like the fur on an animal's body. When the bed is completely broken down, it then affects the mat, symbolizing the breaking up reaching the ministers, indicating the disaster is approaching the ruler himself.

六五：貫魚，以宮人寵，無不利。虞翻曰：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”也。何妥曰：夫剝之為卦，下比五陰，駢頭相次，似貫魚也。魚為陰物，以喻眾陰也。夫宮人者，后夫人嬪妾，各有次序，不相瀆亂，此則貴賤有章，寵御有序。六五既為眾陰之主，能有貫魚之次第，故得“無不利”矣。《象》曰：以宮人寵，終無尤也。崔覲曰：魚與宮人皆陰類，以比小人焉。魚大小一貫，若后夫人嬪婦御女，小大雖殊，寵御則一，故“終無尤也”。

The Line Statement of the Fifth Line in the Hexagram of "Splitting Apart" says: Like stringing a row of fish with a rope, leading the women in the palace to take turns receiving the king's favor, there is no disadvantage. Yu Fan explained according to the changing hexagram: The Hexagram of "Splitting Apart" is formed by the further decline of the fifth line of the Hexagram of "Observing" by a yin line. The trigram Xun symbolizes fish and also a rope, while Gen symbolizes the hand. The hand holds the rope and passes through Xun, hence the phrase "stringing fish." Gen symbolizes the palace, and "person" refers to Qian; the fifth line, being a yin line, takes the place of a yang position, stringing the body of Qian and becoming the person favored by the king. Yin thus attaches to yang, hence "leading the palace women to receive favor." When the fifth line moves, it becomes correct and transforms into the Hexagram of "Observing," hence "there is no disadvantage." He Tu explained based on the structure of the hexagram: The Hexagram of "Splitting Apart" has five yin lines arranged one after another, head to tail, like a row of fish. Fish are yin things, used to symbolize the many yin lines. The term "palace women" refers to the queen, the duchess, the concubines, and the attendants, each in their proper order, not mixing with each other, thus clearly distinguishing rank and order of favor. Since the fifth line is the leader of all the yin lines, it can arrange them like stringing fish, hence "there is no disadvantage." The Image Commentary says: Leading the palace women to receive favor, ultimately there will be no fault. Cui Jin explained: Both fish and palace women belong to the category of yin, used to symbolize petty men. Fish of all sizes are strung on one rope, just as the queen, the duchess, the concubines, and the attendants, though of different ranks, receive the king's favor equally, hence "ultimately there will be no fault."

上九：碩果不食。君子德車，小人剝廬。虞翻曰：艮為碩果，謂三已復位，有頤象。頤中無物，故“不食”也。夬乾為君子，為德；坤為車，為民；乾在坤，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。《象》曰：君子德車，民所載也。小人剝廬，終不可用也。侯果曰：艮為果，為廬。坤為輿。處剝之上，有剛直之德，群小人不能傷害也。故果至碩大，不被剝食矣。君子居此，萬姓賴安，若得乘其車輿也。小人處之，則庶方無控，被剝其廬舍，故曰“剝廬，終不可用”矣。

The line statement of the upper ninth line of the Hexagram of Splitting says: A large fruit is not eaten; the gentleman uses virtue as his carriage, while the petty person even loses his dwelling. Yu Fan explains: The trigram Gen symbolizes a large fruit; if the sixth line in the third position has returned to the correct position, the hexagram will have the image of Yi, and there is nothing in the mouth, so it is said 'not eaten.' The trigram Qian of the Hexagram of Decision symbolizes the gentleman and virtue, while the trigram Kun symbolizes the carriage and the people; Qian being above Kun, it is said 'using virtue as a carriage.' 'Petty person' refers to Kun, and Gen symbolizes a dwelling; when the upper ninth line changes, the Gen trigram is destroyed, and the Yin of Kun becomes confused, so it is said 'petty person destroys the dwelling.' The Image Commentary says: The gentleman using virtue as his carriage is supported by the people; the petty person destroying the dwelling ultimately cannot be used. Hou Guo explains: Gen symbolizes fruit and also a dwelling, while Kun symbolizes a carriage. The upper ninth line is at the highest position in the time of splitting, possessing a strong and upright virtue, so the petty persons cannot harm it, hence the fruit grows large and is not eaten. When the gentleman is in this position, the people rely on him for peace, just as they ride on his carriage; when the petty person is in this position, the four directions lose control, and even their own dwelling is destroyed, hence it is said 'destroying the dwelling, ultimately not usable.'

《序卦》曰：物不可以終盡，剝窮上反下，故受之以復也。崔覲曰：夫易窮則有變，物極則反於初。故剝之為道，不可終盡，而受之於復也。(震下坤上)。復：亨。何妥曰：復者，歸本之名。群陰剝陽，至於幾盡，一陽來下，故稱反覆。陽氣復反，而得交通，故云“復亨”也。出入無疾，朋來無咎。虞翻曰：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”。兌為朋，在內稱來；五陰從初，初陽正息而成兌，故“朋來無咎”矣。

The "Xugua Zhuan" says: All things cannot continue to be stripped down to the extreme; when the "Bo" hexagram reaches the top line, it returns to the bottom, so the next hexagram is "Fu." Cui Jin explains: The principle of the "Zhou Yi" is that when something reaches its extreme, it changes; when things reach their peak, they return to their original state. Therefore, the process of stripping cannot continue endlessly, and then the "Fu" hexagram follows. The "Fu" hexagram has Zhen below and Kun above. The hexagram statement says: "Smooth and unimpeded." He Tuo explains: "Fu" is the name for returning to the root; when all the yin lines strip away the yang lines almost completely, one yang line returns from below, so it is called "reversal and return." When yang energy reappears, heaven and earth communicate, hence it is said "Fu is smooth." The hexagram statement also says "entering and exiting without illness, friends come without blame." Yu Fan explains according to the twelve message hexagrams: yang energy originates from Zhen and forms Qian, enters into Xun and forms Kun; Kan symbolizes illness, but in the cycle of the twelve message hexagrams, Kan does not appear, so it is said "entering and exiting without illness." Dui symbolizes friends, and in the inner trigram it is called "coming"; all five yin lines obey the first line, and the yang energy of the first line is just growing into Dui, so it is said "friends come without blame."

反復其道，七日來復。案：易軌：一歲十二月，三百六十五日四分日之一。以坎、震、離、兌四方正卦，卦別六爻，爻生一氣。其餘六十卦，三百六十爻，爻主一日，當周天之數，餘五日四分日之一，以通閏餘者也。剝卦陽氣盡於九月之終，至十月末，純坤用事。坤卦將盡，則復陽來。隔坤之一卦六爻。為六日。復來成震，一陽爻生，為七日。故言“反復其道，七日來復”。是其義也。天道玄邈，理絕希慕，先儒已論，雖各指於日月，後學尋討，猶未測其端倪。今舉約文，略陳梗概，以候來悊，如積薪者也。

The Hexagram Statement says: Going and returning in a cycle follows a constant principle; after seven days it comes back again. Li Dingzuo's commentary follows the method of Hexagram Qi: According to the calendar of the Book of Changes, a year has twelve months, totaling three hundred sixty-five and one fourth days; the four cardinal trigrams, Kan, Zhen, Li, and Dui, each have six lines, with each line governing a solar term; the remaining sixty hexagrams have three hundred sixty lines, each governing one day, which exactly matches the number of days in a full circle. The remaining five and one fourth days are used to adjust for the excess. The hexagram of "Splitting" has its yang qi exhausted at the end of the ninth month, and by the end of the tenth month, the pure坤 (Earth) trigram takes command. When坤 is exhausted, the hexagram of "Recovery" brings back the yang qi. In between are the six lines of坤, which correspond to six days; when the hexagram of "Recovery" arrives and the Zhen trigram is formed, one yang line is newly generated, which is the seventh day. Therefore, it says, "Going and returning follows its course; after seven days it comes back again," which explains precisely this principle. The heavenly way is profound and distant, its principles difficult to grasp; previous scholars have discussed this, though they each spoke in terms of days or months. Later scholars have repeatedly examined it, yet still fail to understand. Now I merely present a concise statement, briefly outlining the main points, waiting for future enlightened scholars, like stacking firewood, where the later ones naturally come on top.

利有攸往。虞翻曰：陽息臨成乾，小人道消，君子道長，故“利有攸往”矣。《彖》曰：復亨，虞翻曰：陽息坤，與垢旁通。剛反交初，故“亨”。剛反動，而以順行，虞翻曰：剛從艮入坤，從反震，故曰“反動”也。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。

The Hexagram Statement says, "It is advantageous to go somewhere." Yu Fan explains according to the changing hexagrams: the yang energy grows, passing through the Hexagram of Approaching and ultimately forming the Hexagram of Heaven. The way of the petty person declines while the way of the superior person grows, hence it is said, "It is advantageous to go somewhere." The Commentary on the Judgment says, "Reversion is smooth." Yu Fan explains: the Hexagram of Reversion represents the yang energy sprouting within the Hexagram of Earth. It is in mutual relationship with the Hexagram of Meeting. The yang strength returns and meets at the initial position, hence "smooth." The Commentary on the Judgment says, "The strong force reverses and moves in a harmonious way." Yu Fan explains: the yang strength moves from the Hexagram of Stillness into the Hexagram of Earth, and then returns from the Hexagram of Earth to form the Hexagram of Thunder, hence "reversing and moving." The Hexagram of Earth is characterized by flexibility and harmony, while the Hexagram of Thunder moves within it, hence "and moves in a harmonious way." The yang is not coming down from above to return to the initial position, so the Commentary on the Judgment does not say, "the strong force comes from outside." This precisely clarifies "a short return," meaning the yang energy enters the Hexagram of Earth and then emerges again in the Hexagram of Thunder.

是以出入無疾，朋來無咎。侯果曰：陽上出，君子道長也。陰下入，小人道消也。動而以行，故“出入無疾，朋來無咎”矣。反復其道，七日來復，天行也。虞翻曰：謂乾成坤，反出於震而來復，陽為道，故“復其道”。剛為晝日。消乾六爻。為六日。剛來反初，故“七日來復，天行也”。侯果曰：五月天行至午陽復而陰升也；十一月天行至子，陰復而陽升也。天地運往，陰陽升復，凡歷七月，故曰“七日來復”。此天之運行也。豳詩曰：一之曰觱發，二之日栗烈。一之日，周之正月也；二之日，周之二月也。則古人呼月為日明矣。利有攸往，剛長也。荀爽曰：利往居五，剛道浸長也。

The Commentary on the Judgment says, "Therefore, going out and coming in without illness, companions come without blame." Hou Guo explains: the yang energy rises upward, which is the way of the gentleman to grow; the yin energy descends downward, which is the way of the petty person to retreat; thus, movement and progress occur, so "going out and coming in without illness, companions come without blame." The Commentary on the Judgment also says, "Reversing its course, after seven days it returns, this is the way of heaven." Yu Fan explains: when the yang of Qian is completely consumed, it becomes Kun, then returns from Zhen and comes back; yang is the "Dao," so it is said "returning to its Dao." Yang represents daylight; the elimination of the six yao of Qian takes six days, and when yang returns to its original position, it is said "after seven days it returns, this is the way of heaven." Hou Guo also calculates by months: in the fifth month, the heavenly way reaches the position of Wu, and yang energy turns back while yin energy begins to rise; in the eleventh month, the heavenly way reaches the position of Zi, and yin energy turns back while yang energy begins to rise. The heavens and earth rotate, yin and yang rise and fall in cycles, and together they experience seven months, so it is said "after seven days it returns," which is the movement of heaven. The Book of Songs, the Wind of Bin, "The Seventh Month" says, "On the first day, the wind howls, on the second day, the cold is severe." "The first day" refers to the first month of the Zhou calendar, and "the second day" refers to the second month of the Zhou calendar, showing that ancient people originally called months "days." The Commentary on the Judgment says, "It is advantageous to go somewhere, because of the strength of the yang." Xun Shuang explains according to the meaning of the rising of Qian and the descending of Kun: the initial nine is suitable to go and reside in the fifth position, which is the gradual growth of the yang.

復，其見天地之心乎。虞翻曰：坤為復。謂三復位時，離為見，坎為心。陽息臨成泰，乾天坤地。故“見天地之心”也。荀爽曰：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”矣。

The Commentary on the Judgment says: From the hexagram Fu, one can roughly see the fundamental nature of the generation and renewal of heaven and earth. Yu Fan explains: The hexagram Kun symbolizes return; when the line six in the third position returns to its proper place, the line Li in the hexagram symbolizes sight, and the line Kan symbolizes the heart; the yang energy continues to grow, transforming from Lin to Tai. Qian represents heaven, and Kun represents earth, so it is said 'seeing the heart of heaven and earth'. Xun Shuang explains according to the concept of hexagram qi: Fu is the hexagram associated with the winter solstice, and the yang energy starts to arise from the line nine at the beginning. This single yang energy is the heart of heaven and earth; it is the beginning of all things and the omen of good fortune and misfortune, so it is said 'seeing the heart of heaven and earth'.

《象》曰：雷在地中，復。先王以至日閉關，商旅不行，后不省方。虞翻曰：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，姤巽伏初，故商旅不行。姤象曰：后以施命誥四方。今隱復下，故后不省方，復為陽始，姤則陰始。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。宋衷曰：商旅不行，自天子至公侯，不省四方之事，將以輔遂陽體，成致君道也。制之者，王者之事。奉之者，為君之業也。故上言先王而下言後也。

The Great Image Commentary says: Thunder is hidden in the earth, which is the hexagram of "Returning." The former kings closed the borders on the day of the winter solstice, and merchants ceased their travels, and the sovereign did not巡察 the four directions. Yu Fan explains: "The former king" refers to the first line of the hexagram Qian, and "the day of arrival" is the winter solstice. The hexagram Kun has the image of closure, so it is said "to close the borders." The trigram Xun symbolizes merchants and also signifies gaining profit threefold by being near the market. The trigram Xun of the hexagram Gou is hidden in the first position of the hexagram Fu, so merchants do not travel. The Great Image Commentary of the hexagram Gou says "the sovereign should issue commands to the four directions," but now Xun is hidden beneath the hexagram Fu, so it is said "the sovereign does not巡察 the four directions." The hexagram Fu represents the beginning of yang energy, and the hexagram Gou represents the beginning of yin energy; both are the beginnings of heaven and earth and the starting points of yin and yang. Here it has already mentioned "the former king," and then again mentions "the sovereign," "the sovereign" being the ruler. Among the sixty-four hexagrams, only this one repeats the term in this way. Song Zhong, interpreting from the perspective of politics and education, says that merchants not traveling, and from the Son of Heaven down to the marquises not attending to matters in the four directions, is to support the initial yang energy and to accomplish the way of the ruler. Establishing this system is the duty of the sovereign; following this system is the responsibility of the ruler, so the text first says "the former king" and then says "the sovereign."

初九：不遠復，無祗悔，元吉。崔覲曰：從坤反震，而變此爻，不遠復也。復而有應故獲“元吉”也。《象》曰：不遠之復，以修身也。侯果曰：祗，大也。往被陰剝，所以有悔。覺非遠復，故無大咎。以此修身，顏子之分矣。六二：休復，吉。《象》曰：休復之吉，以下仁也。王弼曰：得位居中。比初之上，而附順之下，仁之謂也。既處中位，親仁善鄰，復之休也。

The first line of the "Fu" hexagram says: Going a short distance and then returning, there is no great regret, and it is very auspicious. Cui Jin explains: Returning from the Kūn trigram to form the Zhèn trigram, this is the transformation that produces this line, which is "not far returning"; after returning, there is a corresponding line, so it attains "great auspiciousness." The Image Commentary says: Going a short distance and then returning is used for self-cultivation. Hou Guo explains: "Zhi" means great. Going forward, one is eroded by yin, so there may be regret; but if one becomes aware of something wrong and returns without going far, there is no great fault. Using this attitude for self-cultivation is the nature of Yan Hui. The second line of the hexagram says: Returning in a beautiful and virtuous way, it is auspicious. The Image Commentary says: The auspiciousness of returning in a beautiful and virtuous way lies in its ability to conform to benevolence. Wang Bi explains: The second line is both in the proper position and in the middle of the lower trigram. It is close to the first line above, and willingly adheres to the yang strength below, which is called benevolence; it is in the middle position and also approaches the benevolent and treats the adjacent line kindly, so it is the most beautiful and virtuous form of returning.

六三：頻復，厲，無咎。虞翻曰：頻蹙也。三失位，故“頻復，厲”。動而之正，故“無咎”也。《象》曰：頻復之厲，義無咎也。侯果曰：處震之極，以陰居陽，懼其將危，頻蹙而復，履危反道，義亦無咎也。六四：中行獨復。《象》曰：中行獨復，以從道也。虞翻曰：中謂初。震為行。初一陽爻，故稱“獨”。四得正應初，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”耳？

The *Fù* hexagram's sixth line (line three) says: "Frowning and returning repeatedly, there is danger, but no fault." Yu Fan explains: "Repeating" means frowning and furrowing the brow; line three, being a yin line in a yang position, is out of place, hence "returning repeatedly, danger"; once it moves back to the correct position, therefore "no fault." The *Image Commentary* says: the danger of returning repeatedly, in terms of righteousness, is without fault. Hou Guo explains: line three is at the top of the *Zhèn* trigram, being a yin line in a yang position, fearing possible difficulties, thus frowning and returning repeatedly; although standing on dangerous ground, it can return to the correct path, so according to righteousness, there is no fault. The fourth line says: "Walking on the middle path and returning alone." The *Image Commentary* says: walking on the middle path and returning alone, is to follow the correct path. Yu Fan explains: "Middle" refers to the first line, *Zhèn* symbolizes movement; the first line is the only yang line, hence "alone"; line four is in the correct position and corresponds with the first line, hence "walking on the middle path and returning alone, to follow the path." The common view holds that line four is in the middle of five yin lines, corresponding only with the first line, which is incorrect: line four is in the outer trigram, and not part of the inner trigram's image, neither in the second nor the fifth position, so how can it be called "middle path"?

六五：敦復，無悔。《象》曰：敦復無悔，中以自考也。侯果曰：坤為厚載，故曰“敦復”。體柔居剛，無應失位，所以有悔。能自考省，動不失中，故曰“無悔”矣。上六：迷復，凶、有災眚。虞翻曰：坤冥為迷，高而無應，故“凶”。五變正時，坎為災眚，故“有災眚”也。用行師，終有大敗，以其國君凶，虞翻曰：三復位時，而體師象，故“用行師”。陰逆不順，坤為死喪，坎流血，故“終有大敗”。姤乾為君滅藏於坤，坤為異邦，故“國君凶”矣。荀爽曰：坤為眾，故“用行師”也。謂上行師，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。

The *Fù* hexagram's *Wǔ Yáo* line statement says: Returning with sincerity and steadfastness, there is no regret. The *Xiang Zhuan* says: Returning sincerely without regret is because it is in the center and can self-examine. Hou Guo explains: The *Kūn* hexagram symbolizes deep and nurturing, so it is said 'dūn fù'; the *Wǔ Yáo* line, with its soft quality in a strong position, has no corresponding line and is not in the correct position, so it should naturally have regret; but it can self-examine and reflect, and every action remains in the middle, so it is said 'no regret'. The *Shàng Liù* line statement says: Losing direction and returning without success, dangerous, and with both natural and human calamities. Yu Fan explains: *Kūn* is dark and obscure, so it symbolizes losing direction; the *Shàng Liù* line is at the highest position and has no corresponding line, so it is 'dangerous'; when the *Wǔ Yáo* line changes to the correct position, the hexagram becomes *Shī*, which symbolizes disaster, so it is said 'there are disasters'. The line statement continues: 'Using an army, ultimately suffering a great defeat, because the king of the country is doomed'. Yu Fan explains: When the *Liù Sān* line returns to the correct position, the hexagram takes the form of *Shī*, so it is said 'using an army'; the negative energy is rebellious and not harmonious, *Kūn* symbolizes death and mourning, *Kan* symbolizes bloodshed, so it is said 'ultimately suffering a great defeat'. The *Gòu* hexagram's *Qián* symbolizes the king, now hidden within *Kūn*, which also symbolizes a foreign land, so it is said 'the king of the country is doomed'. Xun Shuang, following the meaning of *Qián* rising and *Kūn* descending, gives another explanation: *Kūn* symbolizes the people, so 'using an army' refers to the *Shàng Liù* line mobilizing an army to resist *Chū Jiǔ*; the yang energy grows and rises, inevitably eliminating all the yin, so it is said 'ultimately suffering a great defeat'. Here, the 'king' refers to *Chū Jiǔ*, which receives the mandate of heaven and restores the correct path, should naturally rise from below; now the *Shàng Liù* line raises an army to resist, the king's punishment will surely fall upon it, so it is said 'because the king of the country is doomed'.

至于十年不克征。虞翻曰：坤為至，為十年。陰逆坎臨，故“不克征”。謂五變設險，故帥師敗喪，君而無征也。何妥曰：理國之道，須進善納諫。迷而不復，安可牧民？以此行師，必敗績矣。敗乃思復，失道已遠。雖復十年乃徵，無所克矣。案：坤為先迷，故曰“迷復”。坤又為師象，故曰“行師”。坤數十，十年之象也。《象》曰：迷復之凶，反君道也。虞翻曰：姤乾為君，坤陰滅之，以國君凶，故曰“反君道”也。

The last sentence of the line statement says: it would take ten years before military action could be taken. Yu Fan explains: the hexagram K'un symbolizes 'arrival' and also represents ten years; the yin energy is rebellious and the danger of Kan is pressing in, hence 'unable to conquer'. This refers to the line six in the fifth changing to set up obstacles, so the commander of the army would be defeated, and the ruler would be powerless to launch military campaigns. He Tu, arguing from the perspective of governing the state, says: governing the country must employ virtuous people and listen to advice; if one has already lost direction and does not know to return, how can one properly care for the people? To launch military campaigns in such a state will certainly result in a great defeat; only after defeat does one think of returning, but by then one has strayed far from the right path. Even if ten years pass and military action is taken, there will be no significant results. Li Dingzuo's commentary adds: in the hexagram statement, K'un is said to 'first lose direction', hence it is called 'lost and returning'; K'un also has the image of a large army, hence it is called 'military campaign'; the completed number of K'un is ten, which exactly represents ten years. The Image Commentary says: the danger of losing direction and not returning is due to its violation of the way of the ruler. Yu Fan explains: in the hexagram Gou, Qian symbolizes the ruler, and K'un yin eliminates it, hence the ruler faces misfortune, thus 'returning to the ruler's way'.

《序卦》曰：復則不妄矣，故受之以無妄。崔覲曰：物復其本，則為成實，故言復則無妄矣。(震下乾上)。無妄。何妥曰：乾上震下，天威下行，物皆絜齊，不敢虛妄也。元享，利貞。虞翻曰：遁上之初。此所謂四陽二陰，非大壯則遁來也。剛來交初，體乾，故“元亨”。三四失位，故“利貞”也。其匪正有眚，不利有攸往。虞翻曰：非正謂上也。四已之正，上動成坎，故“有眚”。變而逆乘，天命不右，故“不利有攸往”矣。

The "Xugua Zhuan" says: When things return to their original state, they will not be false or mistaken, so the hexagram "Fu" is followed by "Wu Wang." Cui Jin explains: When all things return to their original roots, they will bear fruit, so returning to the original state means there is no falsehood. The hexagram "Wu Wang" has Zhen below and Qian above. He Tuo explains: Qian is above and Zhen is below, meaning the majesty of heaven descends from above, and all things are orderly and disciplined, thus not engaging in false or mistaken actions. The hexagram statement says: Greatly prosperous and suitable for upholding correctness. Yu Fan explains according to the changing of the hexagram: "Wu Wang" comes from the upper line of "Dun" hexagram moving down to the first position, which is called the hexagram with four yang lines and two yin lines. It does not come from "Da Zhuang," but from "Dun." Yang lines descend to the first position and form the body of Qian, thus "Yuan Heng." The third and fourth lines are not in the correct position, thus "Li Zhen." The hexagram statement also says: "If not correct, there will be calamity; it is not suitable to go somewhere." Yu Fan explains: "Not correct" refers to the upper line nine. The sixth line four has already changed to the correct position, but the upper line nine moves again and becomes Kan, thus "there will be calamity." After the upper line nine moves, it goes against the trend and overpowers, thus not receiving the assistance of heaven's mandate, so "it is not suitable to go somewhere."

《彖》曰：無妄，剛自外來而為主於內。蜀才曰：此本遁卦。案：剛自上降，為主於初，故“動而健，剛中而應”也。於是乎邪妄之道消，大通以正矣，無妄大亨，乃天道恆命也。動而健，剛中而應。大享以正，天之命也。其匪正有眚，不利有攸往。虞翻曰：動，震也。健、大亨謂乾。剛中謂五，而應二。大亨以正，變四承五；乾為天，巽為命，故曰“大亨以正，天之命也”。

The Commentary on the Judgment says: The hexagram "Without Delusion" is formed when a yang line comes down from the outer trigram to become the main line of the inner trigram. Shu Cai only pointed out the origin of the change in the hexagram: this hexagram originally comes from the hexagram "Retreating." Li Dingzuo's commentary explains further: a yang line descends from the upper position to become the main line of the first line, so the Commentary on the Judgment continues to say "movement and strength, firm and responsive." Thus, the way of delusion and falsehood is eliminated, and great success is achieved through correctness, which is the command of heaven. The Commentary on the Judgment says "movement and strength, firm and responsive. Great success through correctness, the command of heaven. If not correct, there will be calamity, and it is not advantageous to go forward." Yu Fan explains: "movement" refers to the lower trigram Zhen, "strength" and "great success" refer to the upper trigram Qian; "firm and responsive" refers to the line nine in the fifth position, which corresponds with the line six in the second position; the phrase "great success through correctness" refers to the line six in the fourth position changing to support the line nine in the fifth position; Qian symbolizes heaven, and Xun symbolizes command, so it is said "great success through correctness, the command of heaven."

無妄之往，何之矣。虞翻曰：謂四已變，上動體屯，坎為泣血漣如，故“何之矣”。天命不右，行矣哉。虞翻曰：天，五也。巽為命。右，助也。四已變成坤，天道助順。上動，逆乘巽命。故“天命不右，行矣哉”。言不可行也。馬君云：天命不右行，非矣。

The Commentary on the Judgment says, "Without being righteous, how can one go?" Yu Fan explains: This refers to the fact that the sixth line has become a yang line, and the top yang line moves again, transforming the hexagram into Zhun. The sixth line of Zhun has the image of "weeping blood and tears flowing," so it is said that one cannot go anywhere else. The Commentary on the Judgment also says, "Heaven's mandate does not support, so why go?" Yu Fan explains: "Heaven" refers to the fifth yang line, and Xun symbolizes command. "Right" means support; since the sixth line has become Kun, the heavenly way supports the gentle and yielding. When the top yang line moves, it goes against the trend and oversteps Xun, which symbolizes the heavenly mandate. Therefore, "Heaven's mandate does not support, so why go?" means one should not take action. Ma Rong misreads this sentence as "Heaven's mandate does not support going," which is incorrect.

《象》曰：天下雷行，物與無妄，《九家易》曰：天下雷行，陽氣普遍，無物不與，故曰“物與”也。物受之以生，無有災妄，故曰“物與無妄”也。虞翻曰：與，謂舉。妄，亡也。謂雷以動之，震為反生，萬物出震，無妄者也，故曰“物與無妄”。《序卦》曰：復則不妄矣。故受之以無妄。而京氏及俗儒，以為大旱之卦，萬物皆死，無所復望，失之遠矣。有無妄然後可畜，不死明矣。若物皆死，將何畜聚，以此疑也。

The Great Image Commentary says: Thunder moves across the heavens, and all things receive their proper assignments without falsehood. The Nine Schools Commentary explains: Thunder moves across the heavens, and the yang energy spreads universally, so that nothing is left without being given, hence it is said "things receive." All things receive the yang energy and grow, without any false calamity, hence it is said "things receive without falsehood." Yu Fan offers another explanation: "Receive" means to lift up, and "falsehood" means loss; this refers to the thunder shaking all things, indicating a reversal of generation, and things arising from the thunder are precisely not lost, hence it is said "things receive without falsehood." The Sequence of Hexagrams says, "After returning, there is no falsehood, hence it is followed by 'Without Falsehood'"; yet Jing Fang and the common scholars of Confucianism take the hexagram 'Without Falsehood' as the hexagram of great drought, believing that all things are dead and there is no hope left, which is indeed very far from the truth. The Sequence of Hexagrams clearly states that only after 'Without Falsehood' can there be cultivation, indicating that all things are not dead; if all things were dead, what could be cultivated and accumulated? From this we can see that their interpretation is doubtful.

先王以茂對時育萬物。虞翻曰：先王謂乾。乾盈為茂，艮為對時。體頤養象，萬物出震。故“以茂對時育萬物”。言物皆死，違此甚矣。侯果曰：雷震天下，物不敢妄；威震驚洽，無物不與，故“先王以茂養萬物”，乃對時而育矣。時泰，則威之以無妄；時否，則利之以嘉遁。是對時而化育也。

The Great Image Commentary continues to say: Former kings thus vigorously followed the heavenly timing to nurture all things. Yu Fan explains: "Former kings" refers to Qian; Qian's yang is full and flourishing, which is "Mao," corresponding to the timing of Gen; the structure of the hexagram also has the nurturing image of Yi. All things emerge from Zhen, so it says "with flourishing responding to the timing to nurture all things." The view that all things are dead contradicts this greatly. Hou Guo explains: Thunder shakes the world, and all things dare not be reckless; the power and authority subdue while the grace is widespread, so that no thing is left without being given. Thus, former kings vigorously nurtured all things, which is following the heavenly timing to cultivate and nurture. When the time is favorable, use the severity of Wu Wang to regulate it; when the time is blocked, use the "auspicious retreat" of Duan to guide it. This is following the situation to carry out cultivation and nurturing.

初九：無妄，往吉。虞翻曰：謂應四也。四失位，故命變之正。四變得位，承五應初，故“往吉”。在外稱往也。《象》曰：無妄之往，得志也。虞翻曰：四變應初，夫妻體正，故“往得志”矣。六二：不耕穫，不菑畲，則利有攸往。虞翻曰：有益耕象，無坤田，故“不耨”。震為禾稼，艮為手，禾在手中，故稱“獲”。田在初，一歲曰“菑”。在二、二歲曰“畲”。初爻非坤，故不菑而畲也。得位應五，利四變之益，則坤體成，有耒耨之利，故“利有攸往”。往應五也。《象》曰：不耕穫，未富也。虞翻曰：四動坤虛，故“未富也”。

The first line of the hexagram Wuwang says: Not being reckless, going forward brings good fortune. Yu Fan explains: This refers to the line nine at the beginning corresponding with the line six in the fourth. The line six in the fourth is not in the correct position, so it is commanded to change and return to the correct position. When the line six in the fourth changes, it attains the correct position, and it is above the line nine in the fifth and below the line nine at the beginning, so it is said 'going forward brings good fortune'. Going to the outer trigram is called 'going'. The Image Commentary says: Going forward without recklessness, is to realize one's aspirations. Yu Fan explains: When the line six in the fourth changes and corresponds with the line nine at the beginning, it is like husband and wife each in their proper place, so going forward realizes one's aspirations. The second line says: Not tilling the fields yet having a harvest, not clearing the land yet having a cultivated field, thus going forward is beneficial. Yu Fan explains according to the change of the hexagram: The original hexagram is related to the hexagram Yi and has the image of farming, but there is no the trigram坤 which symbolizes the field, so it is said 'not tilling'. The trigram Zhen symbolizes crops, and the trigram Gen symbolizes the hand, with the crops held in the hand, so it is called 'harvest'. The field is in the first line, clearing the land for the first year is called 'zui', and for the second year is called 'she'. The first line is not the trigram坤, so it has not gone through the process of clearing the land and directly has a cultivated field. The line six in the second is in the correct position and corresponds with the line nine in the fifth, it is suitable for the line six in the fourth to change into the hexagram Yi, at that time the trigram坤 is formed, and there is the benefit of plowing and tilling, so it is said 'going forward is beneficial', which is to go forward and correspond with the line nine in the fifth. The Image Commentary says: Harvesting without tilling, is not yet rich. Yu Fan explains: When the line six in the fourth changes, the trigram坤 becomes empty, so it is said 'not yet rich'.

六三：無妄之災，或繫之牛。行人之得，邑人之災。《象》曰：行人得牛，邑人災也。虞翻曰：上動體坎，故稱“災”也。四動之正，坤為牛，艮為鼻為止；巽為桑，為繩，繫牛鼻而止桑下，故“或繫之牛”也。乾為行人，坤為邑人，乾四據三，故“行人之得”。三繫於四，故“邑人之災”。或說：以四變剛牛應初，震坤為死喪，故曰“行人得牛，邑人災也”。

The Line Statement of the sixth line of the "Wu Wang" hexagram says: an unexpected disaster comes, someone ties a cow there, a passerby takes the cow away, and the people of the same town suffer as a result. The Image Commentary says: the passerby gets the cow, but the people of the same town suffer. Yu Fan explains: when the top nine moves, the hexagram becomes Kan, so it is called "disaster"; the fourth line moves and becomes correct, Kun symbolizes the cow, Gen symbolizes the nose and stopping, and Xun symbolizes mulberry trees and ropes. The cow's nose is tied and stopped under a mulberry tree, so it is said "a cow is tied there." Qian symbolizes the passerby, and Kun symbolizes the people of the same town. The fourth line of Qian occupies the third line, so it is said "the passerby gets the cow"; the third line is connected by the fourth line, so it is said "the people of the same town suffer." Another interpretation says: the fourth line becomes a yang line, the cow corresponds with the initial nine, Zhen and Kun both indicate death and mourning, so it is said "the passerby gets the cow, the people of the same town suffer."

九四：可貞，無咎。虞翻曰：動得正，故“可貞”。承五應初，故“無咎”也。《象》曰：可貞無咎，固有之也。虞翻曰：動陰承陽，故“固有之也”。九五：無妄之疾，勿藥有喜。虞翻曰：謂四已之正，上動體坎；坎為疾，故曰“無妄之疾”也。巽為木，艮為石，故稱“藥”。坎為多眚，藥不可試，故“勿藥有喜”。康子饋藥，丘未達，故不嘗，此之謂也。《象》曰：無妄之藥，不可試也。侯果曰：位正居尊，為無妄貴主，百姓有過，在予一人。三四妄處，五乃憂疾，非乖攝，則藥不可試。若下皆不妄，則不治自愈，故曰“勿藥有喜”也。

The fourth line of the "Without Rashness" hexagram says: It is possible to hold to the correct path and there will be no mistake. Yu Fan explains: When the nine at the fourth moves, it attains the correct position, so it says "It is possible to hold to the correct path"; it is above the nine at the fifth and below the nine at the beginning, so there will be no mistake. The Image Commentary says: It is possible to hold to the correct path and there will be no mistake, because it inherently possesses this virtue. Yu Fan explains: When the nine at the fourth moves, it becomes yin, and it supports the yang, so it says "inherently possesses it." The fifth line of the hexagram says: It is not a disease caused by oneself, and even without taking medicine, it will recover and bring good fortune. Yu Fan explains: The six at the fourth has already changed to the correct position, and when the nine at the top moves, the hexagram becomes Kan, which symbolizes disease, so it says "a disease not caused by oneself"; Xun symbolizes plants and trees, and Gen symbolizes minerals, so it is called "medicine"; Kan also symbolizes many calamities and misfortunes, and medicine should not be used carelessly, so it says "without medicine there is good fortune." The "Analects of Confucius · The Conduct of the Countryside" records that Ji Kangzi gave medicine to Confucius, and Confucius said he did not understand the properties of medicine, so he dared not take it, which is exactly this meaning. The Image Commentary says: Medicine used for a disease not caused by oneself should not be used carelessly. Hou Guo interpreted from the perspective of the ruler: The nine at the fifth is in the correct position and holds a high position, being the respected ruler of the "Without Rashness" era; if the people commit mistakes, the responsibility lies with the ruler alone. The third and fourth lines are in an erroneous position, so the nine at the fifth becomes worried and ill; as long as the government does not act wrongly, medicine should not be used carelessly; if all below are not rash, the illness will recover on its own, so it says "without medicine there is good fortune."

上九：無妄行，有眚，無攸利。虞翻曰：動而成坎，故“行有眚”。乘剛逆命，故“無攸利”。天命不右，行矣哉。《象》曰：無妄之行，窮之災也。崔覲曰：居無妄之中，有妄者也。妄而應三，上下非正。窮而反妄，故為災也。

The line statement of the upper ninth line of the hexagram "Wu Wang" says: In the time of "Wu Wang," if one still acts recklessly, there will be calamity and no benefit. Yu Fan explains: When the upper ninth line moves, it becomes Kan, so acting leads to calamity; it oversteps the yang and violates the mandate of heaven, hence "no benefit," as stated in the "Commentary on the Judgment" "Heaven's mandate does not favor, how can one act?" The "Image Commentary" says: In the time of "Wu Wang," if one still acts recklessly, it is like reaching a dead end and inviting disaster by oneself. Cui Jin explains: The upper ninth line is in the hexagram "Wu Wang," yet itself is reckless; it uses recklessness to correspond with the sixth line three, and is inappropriate in both upper and lower positions; being in a desperate situation yet returning to recklessness, thus causing disaster.

《序卦》曰：有無妄然後可畜，故受之以大畜。崔覲曰：有誠實，則可以中心藏之，故言有無妄然後可畜也。(乾下艮上)。大畜：利貞。虞翻曰：大壯初之上，其德剛上也。與萃旁通。二五失位，故“利貞”。此萃五之復二，成臨。臨者。大也。至上有頤養之象，故名大畜也。不家食，吉。利涉大川。虞翻曰：二稱家，謂二五易位，成家人。家人體噬嗑食，故“利涉大川，應乎天也”。

The "Sequence of Hexagrams" says: After having real and sincere virtue, one can then accumulate, so after the hexagram "Without Pretense" comes the hexagram "Great Accumulation." Cui Jin explains: If one's heart has sincere virtue, one can keep it within and accumulate it, so having "Without Pretense" allows for accumulation. The hexagram "Great Accumulation" has the upper trigram Qian (Heaven) and the lower trigram Gen (Mountain). The hexagram statement says: It is appropriate to hold to the correct path. Yu Fan explains through the transformation of lines and the mutual relationship of hexagrams: The hexagram "Great Accumulation" comes from the first line of the hexagram "Great Strength" moving up to the top position, so the "Commentary on the Judgment" says "its virtue is strong above." It is also in mutual relationship with the hexagram "Cohesion." The second and fifth lines are not in the correct position, so it is advantageous to hold to the correct path. If the fifth line of "Cohesion" moves down to the second line of "Return," it becomes the hexagram "Approaching," which means "great." Up to the top line, it has the image of "Nourishment," so it is called "Great Accumulation." The hexagram statement also says "not eating at home, auspicious. Advantageous to cross great rivers." Yu Fan explains: The second line is called "home," and when the second and fifth lines exchange positions, it becomes the hexagram "Family." The hexagram "Family" contains the hexagram "Breaking the Bones" and has the image of eating, so it says "advantageous to cross great rivers, responding to heaven."

《彖》曰：大畜，剛健篤實，輝光日新。虞翻曰：剛健謂乾，篤實謂艮。二已之五，利涉大川。互體離坎，離為日，故“輝光日新”也。其德剛上而尚賢。蜀才曰：此本大壯卦。案：剛自初升，為主於外。剛陽居上，尊尚賢也。能健止，大正也。虞翻曰：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。虞翻曰：二五易位成家人。今體頤養象，故“不家食吉，養賢也”。案：乾為賢人也，艮為宮闕也，令賢人居於闕下，不家食之象。利涉大川，應乎天也。京房曰：謂二變五體坎，故“利涉大川”。五天位，故曰“應乎天”。

The Commentary on the Judgment says: The hexagram Great Accumulation is strong and solid, its radiance renewed daily. Yu Fan explains: "Strong and vigorous" refers to the lower trigram Qian, "solid and sincere" refers to the upper trigram Gen; since the line Nine in the Second has reached the fifth position, it is advantageous to cross great rivers; the interacting trigrams contain Li and Kan, with Li symbolizing the sun, hence "radiance renewed daily." The Commentary on the Judgment says: "Its virtue is strong above and reverent towards the virtuous." Shu Cai clarifies the origin of the hexagram's transformation: this hexagram originally comes from Great Strength. Li Dingzuo adds: Yang strength rises from the initial position to become the master of the outer trigram; Yang strength occupying the upper position is precisely reverent towards the virtuous. The Commentary on the Judgment says: "It is able to be strong and to stop, which is great correctness." Yu Fan explains: "Strong" refers to Qian, "stop" refers to Gen; lines Two and Five exchange positions, hence "great correctness"; the old text reads "able to stop strong," which is incorrect. The Commentary on the Judgment says: "Not eating at home is auspicious, nurturing the virtuous." Yu Fan explains: lines Two and Five exchange to form the hexagram Family, and now the hexagram also has the image of Yi (Nourishment), hence "not eating at home is auspicious, nurturing the virtuous." Li Dingzuo adds: Qian symbolizes the virtuous person, Gen symbolizes the palace, allowing the virtuous person to reside beneath the palace and receive俸禄, which is the image of not needing to eat at home. The Commentary on the Judgment says: "Advantageous to cross great rivers, responding to heaven." Jing Fang explains: line Nine in the Second moves and forms the trigram Kan with line Five, hence "advantageous to cross great rivers"; line Five is the heavenly position, hence "responding to heaven."

《象》曰：天在山中，大畜。向秀曰：止莫若山，大莫若天，天在山中，大畜之象。天為大器，山則極止，能止大器，故名大畜也。君子以多志前言往行，以畜其德。虞翻曰：君子謂乾。乾為言，震為行，坎為志；乾知大始，震在乾前，故“識前言往行”。有頤養象，故“以畜其德”矣。

The Great Image Commentary says: Heaven is contained within the mountain, which is the meaning of the hexagram Great Accumulation. Xu Xiu explains: Nothing is more capable of stopping than the mountain, and nothing is more vast than Heaven; Heaven being within the mountain represents the great accumulation of things. Heaven is the greatest capacity, and the mountain is the most still; thus, it is able to contain such a great capacity, hence the name Great Accumulation. The Great Image Commentary then says: Therefore, the gentleman should remember the good words of past sages and the virtuous deeds of former sages, to cultivate his own virtue. Yu Fan explains: "The gentleman" refers to Qian; Qian symbolizes speech, Zhen symbolizes action, and Kan symbolizes memory; Qian governs the creation of all things, and Zhen comes before Qian, so it is said "knowing the words of the past and the deeds of the ancients"; the hexagram has the image of "Nourishment" from the hexagram Yi, so it is said "to cultivate his virtue."

初九：有厲，利已。王弼曰：四乃畜已，未可犯也。進則災危，有厲則止，故能“利已”。《象》曰：有厲，利已，不犯災也。虞翻曰：謂二變正，四體坎，故稱“災也”。九二：輿說腹。虞翻曰：萃坤為車，為腹；坤消乾成，故“車說腹。”腹，或作輻也。《象》曰：輿說腹，中無尤也。盧氏曰：乾為輿。案：輻車之鉤心。夾軸之物。處失其正，上應於五。五居畜盛，止不我升，故且說輻停留。待時而進退，得正，故“無尤”也。

The first line of the Great Accumulation hexagram states: There is danger, and it is appropriate to stop. Wang Bi explains: The sixth line four is restraining the first line nine, so it is not appropriate to provoke it; advancing rashly would lead to calamity, and recognizing the danger and stopping accordingly allows one to benefit oneself. The Image Commentary says: There is danger and it is appropriate to stop, in order not to provoke calamity. Yu Fan explains: The second line nine changes to become correct, and the fourth line six is in the form of the坎 (water) trigram, so it is called 'calamity'. The second line's line statement says: The carriage wheel has fallen off. Yu Fan explains by analogy: The hexagram of Great Accumulation is analogous to the hexagram of Accumulation. In the hexagram of Accumulation, the坤 (earth) trigram symbolizes the carriage and also the rabbit under the carriage axle; when the坤 trigram declines and the乾 (heaven) trigram remains, it is said that the carriage wheel has fallen off the rabbit. 'Abdomen' is sometimes written as 'spoke'. The Image Commentary says: The carriage wheel falling off the rabbit is because it is in the central position and thus does not lead to error. Lu said: The乾 trigram symbolizes the carriage body. Li Dingzuo adds: 'Spoke' is the hook center of the carriage, a part that holds the axle. The second line nine loses its correct position and connects upward with the fifth line six; the fifth line six is at the peak of accumulation, and stops it from moving upward, so the second line nine temporarily removes the spoke and stops, waiting for the right opportunity to decide whether to advance or retreat, eventually regaining correctness, thus 'no blame'.

九三：良馬逐，利艱貞，吉。日閒輿衛，虞翻曰：乾為良馬，震為驚走，故稱“逐”也。謂二已變，三在坎中，故“利艱貞吉”。離為日。二至五，體師象。坎為閒習，坤為車輿；乾人在上，震為驚衛，講武閒兵，故曰“日閒輿衛”也。利有攸往。《象》曰：利有攸往，上合志也。虞翻曰：謂上應也。五已變正，上動成坎，坎為志，故“利有攸往，與上合志也”。

The line statement of the ninth trigram in the Great Accumulation hexagram says: A good horse gallops and chases, it is favorable to maintain uprightness in hardship, resulting in auspiciousness; daily practice of chariot and military defense. Yu Fan explains: The trigram Qian symbolizes a good horse, and Zhen symbolizes sudden galloping, hence the term 'chase'. Nine two has already changed, and nine three is in the middle of Kan, hence 'favorable to maintain uprightness in hardship, auspicious'. Li symbolizes the sun; from the second trigram to the fifth trigram forms the image of the Army hexagram; Kan symbolizes familiarity and practice, and Kun symbolizes chariots and vehicles; the person symbolized by Qian is above, and Zhen symbolizes guards, thus explaining the practice of military affairs and the drill of chariots and vehicles, hence 'daily practice of chariot and military defense'. The line statement also says 'favorable to go somewhere', and the image commentary says: favorable to go somewhere, is in harmony with the aspirations of the upper trigram. Yu Fan explains: this refers to nine three corresponding with upper nine; six five has already changed to become correct, and upper nine once moves to become Kan, Kan symbolizes aspirations, hence 'favorable to go somewhere, in harmony with the aspirations of the upper trigram'.

六四：童牛之告，元吉。虞翻曰：艮為童。五已之正。萃坤為牛。告謂以木楅其角。大畜，畜物之家，惡其觸害。艮為手，為小木。巽為繩。繩縛小木，橫著牛角，故曰“童牛之告”。得位承五，故元吉而喜，喜，謂五也。《象》曰：六四元吉，有喜也。侯果曰：坤為輿，故有牛矣。牿，楅也。以木為之，橫施於角，止其牴之威也。初欲上進，而四牿之。角既被牿，則不能觸四，是四童初之角也。四能牿初，與無角同，所以“元吉”而“有喜”矣。童牛，無角之牛也。《封人職》曰：設其楅衡。注云：楅設於角，衡設於鼻，止其牴觸也。

The fourth line of the hexagram Da Xu says: Adding a crossbar to the horns of a young ox to restrain it, this is a great blessing. Yu Fan explains: Gen represents the young, so it is called 'child'; the sixth line five has changed to become correct. The hexagram of Cui, which is in parallel, has Kun representing the ox. 'Gao' means placing a wooden bar across the ox's horns. Da Xu is the hexagram of raising livestock, and it most fears the ox's horns pushing against people. Gen represents the hand and also a small piece of wood; Xun represents a rope. Using a rope to tie the small piece of wood and cross it over the ox's horns, this is called 'child ox with a bar'. The sixth line four is in the correct position and supports the ninth line five, so it is great blessing with joy, and the 'joy' refers to the ninth line five. The Image Commentary says: The great blessing of the sixth line four is with joy. Hou Guo explains: Kun represents a carriage, so there is an ox; 'gu' is the same as 'zhu', made of wood, placed across the ox's horns to prevent it from pushing. The first line nine wants to advance, and the sixth line four uses the bar to restrain it. Since the horns are restrained, they cannot push against the sixth line four, so the sixth line four treats the first line nine as a young ox. The sixth line four is able to restrain the first line nine, and the effect is the same as if the ox had no horns, so it is 'original blessing' and 'with joy'. The term 'child ox' refers to a young ox that has not yet grown horns. The Zhou Li, Di Gao, Feng Ren records 'setting up the zhu and he', Zheng Xuan's commentary says: 'Zhu' is placed on the horns, 'he' is placed on the nose, to prevent the ox from pushing and injuring people.

六五：豶豕之牙，吉。虞翻曰：二變時，坎為豕。劇豕稱豶。令不害物。三至上，體頤象。五變之剛，巽為白；震為出；剛白從頤中出，牙之象也。動而得位，“豶豕之牙，吉”。《象》曰：六五之吉，有慶也。虞翻曰：五變得正，故“有慶也”。崔覲曰：《說文》：豶，劇豕。今俗猶呼劇豬是也。然以豕本剛突，劇乃性和，雖有其牙，不足害物，是制於人也。以喻九二之剛健失位，若豕之劇，不足畏也；而六五應止之易，故“吉有慶矣”。案：九二坎爻，坎為豕也。以陽居陰，而失其位，若豕被劇之象也。

The Line Statement of the sixth line of the hexagram Da Xu says: A castrated pig still has tusks, which is auspicious. Yu Fan explains: When the second line moves, Kan represents the pig; a castrated pig is called "fen," which makes it no longer harmful to others. From the third line to the top line, the image of Yi is formed; the sixth line becomes a yang line, Xun represents white, and Zhen represents emergence. A hard and white object emerging from the mouth and jaw is exactly the image of teeth. The sixth line moves to the correct position, so it says "the tusks of the castrated pig, auspicious." The Image Commentary says: The auspiciousness of the sixth line is due to a celebration. Yu Fan explains: The sixth line moves to the correct position, so there is "a celebration." Cui Jin cites the text: The Shuowen Jiezi says "fen" means a castrated pig, and today in the folk it is still called "qiao pig." Pigs by nature are fierce and aggressive, but after castration, their temper becomes gentle. Although they still have tusks, they are no longer harmful to others, because they have been tamed. This is used as an analogy: the second line, although strong and vigorous, is out of place, just like a castrated pig, which is not to be feared; the fifth line can easily stop it, so "auspicious with celebration." Li Dingzuo adds: The second line is a line of Kan, and Kan represents the pig; it is a yang line in a yin position and has lost its correct position, which exactly matches the image of a castrated pig.

上九：何天之衢，享。虞翻曰：何，當也。衢，四交道。乾為天，震艮為道。以震交艮，故“何天之衢，亨”。上變，坎為亨也。王弼曰：處畜之極，畜極則亨。何，辭也。猶云何畜，乃天之衢亨，道大行也。《象》曰：何天之衢，道大行也。虞翻曰：謂上據二陰。乾為天道，震為行，故“道大行矣”

The line statement of the Upper Ninth line of the Great Accumulation hexagram says: Shouldering the great path that connects to heaven, there is smooth progress. Yu Fan explains: "He" means to bear responsibility, and "qu" refers to a crossroads where four paths meet; Qian symbolizes heaven, and Zhen and Gen symbolize roads. Zhen combines with Gen, so it is said "Heaven's crossroad, smooth." The Upper Ninth line changes into Kan when transformed, and Kan has the meaning of smooth passage. Wang Bi offers another interpretation: The Upper Ninth line is at the extreme point of accumulation; when accumulation reaches its peak, it naturally becomes smooth. "He" is a particle used for speech, equivalent to asking "what more is there to accumulate?" Thus, the heavenly path is smooth, and the correct path is widely通行. The Image Commentary says: Shouldering the great path that connects to heaven, this is the great smooth passage of the correct path. Yu Fan explains: This refers to the Upper Ninth line occupying the position of the two lower yin lines; Qian symbolizes the heavenly path, and Zhen symbolizes movement, so it is said "the path is widely通行."

《序卦》曰：物畜然後可養，故受之以頤。頤者，養也。崔覲曰：大畜剛健，輝光日新，可以觀其所養，故言“物畜然後可養”。(震下艮上)。頤：貞吉。虞翻曰：晉四之初。與大過旁通。養正則吉。謂三爻之正，五上易位，故“頤貞吉”。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，兌為口，故有口實也。觀頤，虞翻曰：離為目，故“觀頤”，觀其所養也。

The "Xugua Zhuan" says: When all things are accumulated, they can then be nurtured, so after the hexagram "Da Xu" comes "Yi"; "Yi" means to nurture. Cui Jin explains: "Da Xu" is strong and solid, with a bright and renewed appearance, so from it one can observe what it nurtures, hence "wu xu ranhou ke yang." The hexagram "Yi" has Zhen below and Gen above. The hexagram statement says: "Maintaining the correct position brings good fortune." Yu Fan explains by means of hexagram transformation and mutual opposition: "Yi" comes from the fourth line of "Jin" hexagram moving down to the first position, and is mutually opposite to "Da Guo" hexagram. Nurturing in the correct way brings good fortune, meaning that the sixth line returns to the correct position, and the fifth and upper lines exchange positions, hence "yi zhen ji." This hexagram remains the same even when its upper and lower parts are reversed, and it belongs to the same category as Qian, Kun, Kan, Li, and "Da Guo," "Xiao Guo," and "Zhong Fu." Therefore, it is not analyzed according to the usual pattern of hexagrams with four yin lines and two yang lines, such as "Lin" and "Guan." Some people believe that it comes from the second line of "Lin" hexagram moving up to the upper position. Dui symbolizes the mouth, so there is something in the mouth in the hexagram. The hexagram statement says "guan yi." Yu Fan explains: Li symbolizes the eyes, hence "guan yi," meaning to observe what is being nurtured.

自求口實。虞翻曰：或以大過兌為口，或以臨兌為口。坤為自，艮為求。口實，頤中物，謂其自養。鄭玄曰：頤中，口車輔之名也。震動於下，艮止於上，口車動而上，因輔嚼物以養人，故謂之頤。頤，養也。能行養，則其幹事，故吉矣。二五離爻，皆得中。離為目，觀象也觀頤，觀其養賢與不肖也。頤中有物曰“口實”。自二至五有二坤，坤載養物，而人所食之物皆存焉。觀其求可食之物，則貪廉之情可別也。

The Hexagram Statement says, "Self-sustenance." Yu Fan explains that some take the trigram Dui from the Great Exceeding (Da Guo) as representing "mouth," while others take Dui from the Approaching (Lin) as "mouth." The trigram Kun represents "self," and the trigram Gen represents "seeking." "Mouthful substance" refers to the food in the mouth, meaning that a person sustains himself. Zheng Xuan explains by taking the symbolic meaning: "Yi" refers to the mouth, jaw, and cheek. The trigram Zhen is below and moves, while the trigram Gen is above and stops. The jaw moves upward, using the cheeks to chew food to sustain others, hence the name "Yi," which means sustenance. Being able to sustain others leads to success, hence the auspiciousness. The second and fifth lines are both Li lines, and both are in the middle. Li represents eyes, so there is an image of observation. "Observing sustenance" means observing whether the person sustains the virtuous or the unworthy. Having food in the mouth is called "mouthful substance." From the second to the fifth lines, there are two Kun lines. Kun can carry and nourish things, and the food people eat is stored within it. Observing what kind of sustenance a person seeks reveals whether he is greedy or upright.

《彖》曰：頤貞吉，養正則吉也。姚信曰：以陽養陰，動於下，止於上，各得其正，則吉也。宋衷曰：頤者，所由飲食自養也。君子割不正不食，況非其食乎。是故所養必得賢明，自求口實，必得體宜，是謂“養正”也。觀頤，觀其所養也。侯果曰：王者所養，養賢則吉也。自求口實，觀其自養也。侯果曰：此本觀卦。初六升五，九五降初，則成頤也。是自求口實，觀其自養。案：口實，謂頤口中也。實事可言。震，聲也。實物可食。艮，其成也。

The Commentary on the Judgment says: The hexagram "Yi" (Nourishment) brings good fortune when the lines are upright, meaning that proper nourishment leads to good fortune. Yao Xin explains: Using a yang line to nourish a yin line, with movement below and stillness above, each line is in its proper place, thus bringing good fortune. Song Zhong explains from the perspective of meaning: "Yi" refers to the means by which humans sustain themselves through food; a gentleman does not eat meat that is not properly cut, let alone things that should not be eaten. Therefore, the person being nourished must be a virtuous person, and one's own pursuit of food must be in accordance with propriety. This is called "nourishing the upright." The Commentary on the Judgment says, "Observing nourishment, observing what is being nourished." Hou Guo explains: The objects nourished by the sovereign, if they are virtuous people, bring good fortune. The Commentary on the Judgment says, "Seeking food oneself, observing how one sustains oneself." Hou Guo explains: This hexagram originates from the hexagram "Guan" (Observation). The line initially in the first position moves to the fifth, and the line initially in the fifth moves to the first, forming the hexagram "Yi." This represents seeking food oneself, observing how one sustains oneself. Li Dingzuo adds: "Koushi" refers to the food in the mouth; true words can be spoken, and the trigram Zhen (Thunder) symbolizes sound; real things can be eaten, and the trigram Gen (Mountain) symbolizes completed objects.

天地養萬物，崔元曰：天，上。地，初也。萬物，眾陰也。天地以元氣養萬物，聖人以正道養賢及萬民，此其聖也。聖人養賢以及萬民。虞翻曰：乾為聖人，艮為賢人，頤下養上，故“聖人養賢”。坤陰為民，皆在震上。以貴下賤，大得民，故“以及萬民”。頤之時大矣哉。天地養物，聖人養賢以及萬民，人非頤不生，故大矣。

The Commentary on the Judgment says, "Heaven and Earth nourish all things." Cui Yuan explains: "Heaven" refers to the Nine at the Top, "Earth" refers to the Nine at the Beginning, and "all things" refers to the many yao in the middle; Heaven and Earth use their vital energy to nourish all things, and the sage uses the correct way to nourish the virtuous and thus all people, which is why he is considered a sage. The Commentary on the Judgment also says, "The sage nourishes the virtuous and extends this to all people." Yu Fan explains: Qian represents the sage, Gen represents the virtuous person, and the lower trigram of the Hexagram Yi nourishes the upper trigram, so it is said, "The sage nourishes the virtuous"; Kun yao symbolize the people, who are all above Zhen; with a noble position humbly placed beneath, they thus gain great popular support, so it is said, "and extends this to all people." The Commentary on the Judgment praises, "The timing of Yi is indeed great." The following explanation says: Heaven and Earth nourish all things, the sage nourishes the virtuous and extends this to all people; people cannot survive without being nourished, so the timing of Yi is of great significance.

《象》曰：山下有雷，頤。劉表曰：山止於上，雷動於下，頤之象也。君子以慎言語，節飲食。荀爽曰：雷為號令，今在山下閉藏，故“慎言語”。雷動於上，以陽食陰，艮以止之，故“節飲食”也。言出乎身，加乎民，故慎言語所以養人也。飲食不節，殘賊群生，故節飲食以養物。

The Great Image Commentary says: Mountains below thunder, this is the hexagram of Sustenance. Liu Biao explains: The mountain is still above, and the thunder is moving below, which is the image of the mouth and cheek with stillness above and movement below. The Great Image Commentary then says: Therefore, the gentleman is cautious in speech and restrains his diet. Xun Shuang explains: Thunder symbolizes commands. Now, the thunder is hidden beneath the mountain and remains silent, so it is said 'be cautious in speech'; if the thunder were above and shaking, it would be yang devouring yin, but the mountain stops it, so it is said 'restrain diet'. Speech originates from oneself and affects the people, so being cautious in speech is used to nourish others; if diet is not restrained, it will harm many living beings, so restraining diet is used to nourish things.

初九：舍爾靈龜，觀我朵頤，凶。虞翻曰：晉離為龜，四之初，故“舍爾靈龜”。坤為我，震為動；謂四失離入坤，遠應多懼，故“凶”矣。《象》曰：觀我朵頤亦不足貴也。侯果曰：初本五也。五互體艮，艮為山龜。自五降初，則為頤矣。是“舍爾靈龜”之德，來“觀朵頤”之饌。貪祿致凶。故“不足貴”。案：朵頤垂下，動之貌也。

The first line of the "Yi" hexagram says: Abandoning your own spiritual turtle, you stare at me with an open mouth and hanging jaw, longing to eat, which is dangerous. Yu Fan explains: The "Jin" hexagram's Li represents the turtle, and the fourth line moves down to the first position, hence saying "abandon your spiritual turtle." The坤 represents "me," and the Zhen represents movement. This indicates that the fourth line leaves the Li and enters the坤, corresponding with a distant line and thus being full of fear, hence "dangerous." The Image Commentary says: Staring at me with an open mouth and hanging jaw, it is not worth valuing. Hou Guo explains: The initial line was originally the fifth line of the "Guan" hexagram. The fifth line is in the mutual body of Gen, which represents mountain turtle. When it moves down from the fifth position to the first position, it becomes the "Yi" hexagram. This is abandoning one's own "spiritual turtle" like quality, turning instead to covet another's "duoyi" food; seeking salary leads to danger, hence "not worth valuing." Li Dingzuo adds: "Duoyi" refers to the hanging jaw and the desire to chew and eat.

六二：顛頤，拂經于丘頤，征凶。王肅曰：養下曰顛。拂，違也。經，常也。丘，小山，謂六五也。二宜應五，反下養初，豈非顛頤，違常於五也，故曰“拂經於丘”矣。拂丘雖阻常理，養下故謂養賢。上既無應，徵必凶矣，故曰“征凶”。《象》曰：六二征凶，行失類也。侯果曰：正則失養之類。六三：拂頤，貞凶。十年勿用，無攸利。虞翻曰：三失位體剝，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。《象》曰：十年勿用，道大悖也。虞翻曰：弒父弒君，故大悖也。

The Line Statement of the sixth line of the hexagram Yi says: To seek nourishment by turning upside down and going downward, to seek nourishment from a person on a hill, going forward will bring misfortune. Wang Su explains: To nourish someone below is called 'dian' (upside down), 'fu' means to violate, 'jing' means the usual way, 'qiu' is a hill, referring to the sixth line five. The sixth line two should originally correspond with the sixth line five, but instead it turns downward to nourish the first line nine, which is not the right way to seek nourishment, thus violating the usual way of corresponding with the sixth line five, hence 'fu jing yu qiu'. Although violating the ruler on the hill is against the usual way, nourishing the virtuous by going downward is still a form of nourishment; however, since there is no proper corresponding line above, going forward will certainly bring misfortune, hence 'zheng xiong'. The Image Commentary says: The sixth line two going forward brings misfortune, because what it does is not in harmony with its kind. Hou Guo only comments on one sentence: Holding to the correct position leads to losing the kind of nourishment. The Line Statement of the sixth line three says: Violating the way of nourishment, holding to this will bring misfortune, for ten years it will not be useful, there is nothing beneficial. Yu Fan explains: The sixth line three is out of position and the hexagram is close to the hexagram Bao, with an improper line corresponding with the upper line nine, which resembles the image of killing one's father and king, hence 'zhen xiong'; the earth represents ten years, and when it moves, there is no corresponding line, hence 'ten years no use, nothing beneficial'. The Image Commentary says: Ten years no use, because its way is greatly disorderly. Yu Fan explains: Killing one's father and king, hence greatly disorderly.

六四：顛頤，吉。虎視眈眈，其欲逐逐，無咎。王弼曰：履得其位，而應於初，以上養下，得頤之義。故曰“顛頤吉”。下交近瀆，則咎矣。故“虎視眈眈”，威而不猛。故“其欲逐逐”，而尚敦實。修此二者，乃得全其吉而無咎矣。觀其自養則養正，察其所養則養賢，頤爻之貴，斯為盛矣。《象》曰：顛頤之吉，上施光也。虞翻曰：晉四之初，謂三已變，故“顛頤”。與屯四乘坎馬同義。坤為虎，離為目。眈眈，下視貌。逐逐，心煩貌，坤為吝嗇，坎水為欲，故“其欲逐逐”。得位應初，故“無咎”。謂上已反三成離，故“上施光也”。

The Line Statement of the Fourth Line of the Hexagram Yi says: To seek nourishment by turning downward, it is auspicious; like a tiger gazing intently downward, desires follow one after another, without error. Wang Bi explains: The Fourth Line is in the proper position and corresponds with the First Yang, with the superior nurturing the inferior, which conforms to the meaning of the Hexagram Yi, hence saying 'reversed nourishment is auspicious.' However, if the nourishment is too close and intimate, it may border on disrespect, leading to fault, so one should 'gaze intently like a tiger,' maintaining dignity without fierceness; thus 'desires follow one after another,' emphasizing sincerity and steadfastness. Only when both aspects are cultivated can the auspiciousness be preserved without error. Observing how a person nourishes himself reveals whether he nourishes correctly; examining whom he nourishes shows whether he nurtures a virtuous person. The value of the lines in the Hexagram Yi reaches its peak with this line. The Image Commentary says: To seek nourishment by turning downward and gain auspiciousness, is because the superior's giving is luminous. Yu Fan explains: The Hexagram Yi comes from the Fourth Line of the Hexagram Jin moving down to the First Position, with the Third Line already changing to the correct position, hence 'reversed nourishment.' This is the same reasoning as the Fourth Line of the Hexagram Zun riding on the Kan water. The Earthly element symbolizes the tiger, the Fire element symbolizes the eye, 'dān dān' describes looking down intently; 'zhu zhu' describes restless desires, the Earthly element symbolizes stinginess, the Water element symbolizes desire, hence 'its desires follow one after another.' The Fourth Line is in the proper position and corresponds with the First Yang, hence 'without error'; the Ninth at the Top has returned to the Third Position and become Fire, hence 'the superior's giving is luminous.'

六五：拂經，居貞吉，不可涉大川。虞翻曰：失位，故拂經。無應順上。故“居貞吉”。艮為居也。涉上成坎，乘陽無應，故“不可涉大川”矣。《象》曰：居貞之吉，順以從上也。王弼曰：以陰居陽，拂頤之義也。無應於下，而比於上。故宜居貞，順而從上，則吉。上九：由頤，厲，吉。虞翻曰：由，自從也。體剝居上，眾陰順承，故“由頤”。失位，故“厲”。以坤艮自輔，故“吉”也。利涉大川。《象》曰：由頤，厲吉，大有慶也。虞翻曰：失位，故厲之。五得正成坎，坎為大川，故“利涉大川”。變陽得位，故“大有慶”也。

The Line Statement of the sixth line in the Hexagram of Cultivation says: going against the norm, staying in a proper position and being steadfast brings good fortune, but one cannot cross a great river. Yu Fan explains: the sixth line is a yin line in a yang position and thus is out of place, hence 'going against the norm'; it has no corresponding line and is obedient to the top line, hence 'staying in a proper position brings good fortune', as the trigram艮 (Gèn) symbolizes staying in place. If one ventures into danger and moves upward, it becomes the trigram坎 (Kǎn), which represents a river. It is riding over a yang line and has no proper correspondence, hence 'one cannot cross a great river'. The Image Commentary says: the good fortune of staying in a proper position comes from following the top line with flexibility. Wang Bi explains: a yin line in a yang position is contrary to the meaning of nurturing; it has no corresponding line below and is in harmony with the top line, so it is appropriate to stay in a proper position and follow the top line with flexibility, thus obtaining good fortune. The Line Statement of the top line says: the entire hexagram is nurtured by it, there is danger, but there is good fortune. Yu Fan explains: 'by' means 'from' or 'from the side of'; the top line is close to the Hexagram of Splitting and is at the top, with all the yin lines obeying and supporting it, hence 'nurtured by'. It is out of place, hence 'danger'; it can assist itself with the flexibility of坤 (Kūn) and the stillness of艮 (Gèn), hence 'good fortune'. The Line Statement also says 'favorable for crossing a great river'. The Image Commentary says: being nurtured by it, although there is danger, there is good fortune, which is great joy. Yu Fan explains: because it is out of place, hence danger; the sixth line is in the correct position and becomes the trigram坎 (Kǎn), which symbolizes a great river, hence 'favorable for crossing a great river'; changing to a yang line and being in the correct position, hence 'great joy'.

《序卦》曰：不養則不可動，故受之以大過。崔覲曰：養則可動，動則過厚，故受之以大過也。(巽下兌上)。大過：棟橈。虞翻曰：大壯五之初，或兌三之初。棟橈謂三。巽為長木，稱棟。初上陰柔，本末弱，故“棟橈”也。利有攸往，亨。虞翻曰：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”也。

The "Xugua Zhuan" says: Without nourishment and cultivation, there can be no action, so the "Yi" hexagram is followed by the "Daguo" hexagram. Cui Jin explains: When nourishment is sufficient, action can take place, and once action begins, it becomes excessive, hence the following of "Daguo." The "Daguo" hexagram has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: "The beam is bent." Yu Fan explains according to the transformation of the hexagram: "Daguo" comes from the fifth line of "Dazhuang" moving down to the first position, or from the third line of Dui moving down to the first position; "dongyang" refers to the line nine in the third position. Xun symbolizes tall timber, which can be called a beam; the first line and the top line are both yin and flexible, so the beginning and end of the house are weak, hence "dongyang." The hexagram statement also says: "It is advantageous to go somewhere, and it is harmonious." Yu Fan explains: This refers to the line nine in the second position; it is strong and excessive, yet it is in the center, it is out of its proper position and has no corresponding line, so it is advantageous to change and respond to the line nine in the fifth position; moving to the outer trigram is called "going," hence "it is advantageous to go somewhere," and thus "it is harmonious."

《彖》曰：大過，大者過也。虞翻曰：陽稱大，謂二也。二失位，故“大者過也”。棟橈，本末弱也。向秀曰：棟橈則屋壞，主弱則國荒。所以橈，由於初上兩陰爻也。初為善始，末是令終。始終皆弱，所以“棟橈”。王弼曰：初為本而上為末也。侯果曰：本，君也。末，臣也。君臣俱弱，棟橈者也。剛過而中，巽而說行，利有攸往，乃亨。虞翻曰：剛過而中，謂二。說，兌也。故“利有攸往”。大壯震五之初，故“亨”。與遁同義。大過之時大矣哉。虞翻曰：國之大事，在祀與戎，藉用白茅。女妻有子，繼世承祀，故“大矣哉”。

The Commentary on the Judgment says: "Great Excess" refers to excessive abundance of yang. Yu Fan explains: yang lines are called "great," here referring to nine two; nine two is out of its proper position, so it is said "greatness is excessive." The Commentary on the Judgment says "the beam bends, because the beginning and the end are weak." Xiang Xiu explains: if the beam bends, the house will collapse; if the ruler is weak, the state will be neglected. The reason for the bending is due to the two yin lines, the first line and the top line; the first line is a good beginning, the top line is a perfect conclusion, but both ends are weak, so "the beam bends." Wang Bi clearly states: the first line is the beginning, the top line is the end. Hou Guo explains with the analogy of ruler and minister: "the beginning" refers to the ruler, "the end" refers to the minister; if both ruler and minister are weak, the beam naturally bends. The Commentary on the Judgment says "yang is excessive but in the center, yielding and joyful, thus it is advantageous to go forward, and hence it is harmonious." Yu Fan explains: "yang is excessive but in the center" refers to nine two; "joyful" is the upper trigram, Dui, so it is said "advantageous to go forward"; the fifth line of the hexagram Great Strength moves down to the first position to form this hexagram, so "harmonious," which is the same reasoning as in the hexagram Retreat. The Commentary on the Judgment praises "how great is the time of Great Excess." Yu Fan explains: the great affairs of the state are worship and warfare; the first line "using white reeds" is the ritual of worship, nine two "an old man marries a young wife" and has a son, who can continue the lineage and uphold the ancestral rites, so it is said "how great is it."

《象》曰：澤滅木，大過。案：兌，澤也。巽，木滅漫也。凡木生近水者楊也。遇澤太過，木則漫滅焉。二五枯楊，是其義。君子以獨立不懼，遁世無悶。虞翻曰：君子謂乾初。陽伏巽中，體復一爻，潛龍之德，故稱“獨立不懼”。違則憂之，乾初同義，故“遁世無悶”也。初六：藉用白茅，無咎。虞翻曰：位在下稱藉，巽柔白為茅，故“藉用白茅”。失位，咎也。承二過四，應五士夫，故“無咎”矣。《象》曰：藉用白茅，柔在下也。侯果曰：以柔處下，履非其正，咎也。苟能絜誠肅恭不怠，雖置羞於地，可以薦奉，況藉用白茅，重慎之至，何咎之有矣。

The Great Image says: A great marsh has submerged the trees, which is the meaning of the hexagram Great Excess. Li Dingzuo explains: Dui represents the marsh, and Xun represents the trees. Trees are submerged by excessive water. Trees growing near water are mostly willows and poplars; when the marsh overflows, the trees are submerged. The lines nine two and nine five mention "withered willows," which is exactly this meaning. The Great Image continues: Therefore, the gentleman stands alone and is fearless, retreating from the world without feeling distressed. Yu Fan explains: "The gentleman" refers to the first line of Qian. Yang is hidden within Xun, and the hexagram contains the hexagram Fu with one yang line, possessing the virtue of the initial line of Qian, "the hidden dragon," hence it is called "standing alone without fear." When the world is adverse, he is cautious and vigilant, which is the same as the meaning of the initial line of Qian, hence it is said "retreating from the world without distress." The line statement of the first line says: Using white reed grass to lay the sacrificial offerings, there will be no fault. Yu Fan explains: Being in the lowest position is called "laying." Xun is gentle and white in color, symbolizing reed grass, hence it is said "laying with white reed grass." The first line is out of its proper position and should have a fault, but it supports nine two, passes over nine four, and corresponds with nine five, the "scholar," hence "there will be no fault." The Image Commentary says: Using white reed grass to lay, is the gentle one in the lower position. Hou Guo explains: A yin and gentle nature in the lowest position, and standing in an improper position, is naturally prone to fault; but if one remains pure, respectful, solemn, and diligent without slack, even placing the offerings directly on the ground would be acceptable, let alone using white reed grass to lay them, which is the utmost caution, so how could there be any fault?

九二：枯楊生稊，老夫得其女妻，無不利。虞翻曰，稊，穉也。楊葉未舒稱稊。巽為楊，乾為老，老楊故枯。陽在二也。十二月時，周之二月。兌為雨澤，枯楊得澤復生稊。二體乾老，故稱“老夫”。女妻謂上兌，兌為少女，故曰“女妻”。大過之家，過以相與，老夫得其女妻，故“無不利”。《象》曰：老夫女妻，過以相與也。虞翻曰：謂二過初與五，五過上與二。獨大過之爻得過其應，故“過以相與也”。

The line statement for the second line of the Great Excess hexagram says: A withered poplar tree regains new sprouts, an old man marries a young wife, there is no disadvantage. Yu Fan explains by taking the symbolic meaning and the seasonal influence: "Ting" refers to the tender stage, when the poplar leaves have not yet unfolded, they are called "ting"; the wind trigram symbolizes the poplar tree, and the heaven trigram symbolizes old age, so the old poplar tree becomes withered. Yang energy is at the second line, corresponding to the twelfth lunar month or the second month of the Zhou calendar; the trigram of the lake symbolizes rain, so the withered poplar tree receives the nourishment of rain and regains new sprouts. The second line belongs to the heaven trigram and represents old age, so it is called "old man"; "young wife" refers to the sixth line in the upper position, which is the lake trigram, symbolizing a young girl, so it is called "young wife." The Great Excess hexagram has lines that go beyond the usual to connect with each other, so an old man marries a young wife, hence "there is no disadvantage." The Image Commentary says: an old man marrying a young wife is going beyond the usual to connect. Yu Fan explains: this refers to the second line going beyond the first line to connect with the fifth line, and the fifth line going beyond the sixth line to connect with the second line; only the lines of the Great Excess hexagram can go beyond their usual corresponding lines, hence "excess in mutual connection."

九三：棟橈，凶。《象》曰：棟橈之凶，不可以有輔也。虞翻曰：本末弱，故橈。輔之益橈，故“不可以有輔”。陽以陰為輔也。九四：棟隆，吉。有他吝。虞翻曰：隆，上也。應在於初。已與五，意在於上。故“棟隆，吉”。失位動，入險而陷於井，故“有他吝”。《象》曰：棟隆之吉，不橈乎下也。虞翻曰：乾為動直，遠初近上，故“不橈下也”。

The line statement of the third line of the Great Excess hexagram says: The main beam bends, which is ominous. The image commentary says: The ominous nature of the main beam bending is because it cannot receive further support. Yu Fan explains: Both ends of the house are weak, so the main beam bends; if further support is added, it would only bend more, hence saying 'it is not advisable to have support,' because the yang line is supported by a yin line. The line statement of the fourth line says: The main beam rises upward, which is auspicious, but there is also something regrettable. Yu Fan explains: 'Rising upward' means going upward; the fourth line is in the correct position to the initial line, but it has already joined with the fifth line, and its intention is directed upward, hence saying 'the main beam rises upward, which is auspicious'; because it is out of its proper position and is changing, it falls into the well hexagram, hence saying 'there is something regrettable.' The image commentary says: The auspiciousness of the main beam rising upward is because it does not bend downward. Yu Fan explains: The nature of Qian is movement and uprightness; the fourth line is far from the initial line and close to the top line, hence saying 'it does not bend downward.'

九五：枯楊生華，老婦得其士夫，無咎無譽。虞翻曰：陽在五也。夬三月時，周之五月。枯楊得澤，故生華矣。老婦謂初，巽為婦，乾為老，故稱“老婦”也。士夫謂五。大壯震為夫，兌為少，故稱“士夫”。五過二，使應上。二過五，使取初。五得位，故“無咎”。陰在二多譽，今退伏初，故“無譽”。體姤淫女，故“過以相與”。使應少夫。《象》曰：“亦可醜也。”舊說以初為女妻，上為老婦，誤矣。馬君亦然。荀公以初陰失正，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。此何異俗說也。悲夫學之難，而以初本為小，反以上末為老。後之達者，詳其義焉。

The Line Statement of the Fifth Line of the Great Excess hexagram says: A withered poplar tree blooms, an old woman marries a young husband, there is no fault and no praise. Yu Fan explained according to the concept of the hexagram's energy and the symbolic imagery: Yang energy is at the fifth line, corresponding to the month of March in the Gua hexagram and the fifth month in the Zhou calendar; the withered poplar tree receives rain and thus blooms. "Old woman" refers to the first line, where Xun symbolizes a woman and Qian symbolizes old age, hence "old woman"; "young husband" refers to the fifth line, where Da Zhuang's Zhen symbolizes a husband and Dui symbolizes youth, hence "young husband." The fifth line surpasses the second line to correspond with the sixth line, and the second line surpasses the fifth line to marry the first line; since the fifth line is in the correct position, it "has no fault"; the yin line at the second position usually receives praise, but now it retreats to the first position, hence "no praise." The first line belongs to the Gou hexagram's image of a promiscuous woman, so it says "excess in mutual interaction," allowing her to correspond with the young husband. The Image Commentary therefore says "also disgraceful." The old interpretation took the first line as "the wife" and the sixth line as "the old woman," which is wrong, as Ma Rong also said so. Xun Shuang, however, believed that the first line's yin line is out of place and should change, its number being six, hence "the wife"; the second line's yang line is out of place, its number being nine, hence "old man"; the fifth line's yang line is in the correct place and does not change, its number being seven, hence "the young husband"; the sixth line's yin line is in the correct place, its number being eight, hence "the old woman." How is this different from the common interpretation? It is a pity how difficult it is to study: the first line is originally the young end, yet they say the upper line is old. Future generations of enlightened scholars, please carefully examine the meaning behind this.

《象》曰：枯楊生華，何可久也。老婦士夫，亦可醜也。虞翻曰：乾為久，枯而生華，故不可久也。婦體姤淫，故“可丑”也。上六：過涉滅頂，凶，無咎。虞翻曰：大壯震為足，兌為水澤。震足沒水，故“過涉”也。頂，首也。乾為頂，頂沒兌水中，故“滅頂凶”。乘剛，咎也。得位，故“無咎”。與滅耳同義也。

The Image Commentary says: A withered willow tree produces flowers, how can this last long; an old woman marrying a young husband, this is also shameful. Yu Fan explains: Qian represents enduring longevity, but a withered tree producing flowers cannot last long; the initial line belongs to the Gou hexagram, which represents a wanton woman, hence it is said 'shameful'. The line statement of the top line says: crossing a deep river, the water covers the head, dangerous but without blame. Yu Fan explains: The Zhan hexagram's Zhen represents the foot, and Dui represents marshes, the foot sinking into the water, hence it is said 'crossing too far'; 'head' is the head, Qian represents the head, the head sinking into the Dui water, hence it is said 'the head is submerged in danger'. The top line oversteps upon yang strength, it should have blame; but it is in the correct position, hence 'without blame', this is the same as the upper nine of the Shihe hexagram, which is bound with shackles covering the ears.

《象》曰：過涉之凶，不可咎也。《九家易》曰：君子以禮義為法，小人以畏慎為宜。至於大過之世，不復遵常，故君子犯義，小人犯刑。而家家有誅絕之罪。不可咎也。大過之世，君子遜遁，不行禮義，謂當不義則爭之，若比干諫而死是也。桀紂之民，可比屋而誅。上化致然，亦不可咎。曾子曰：上失其道，民散久矣。如得其情，則哀矜而勿喜，是其義也。

The Image Commentary says: The danger of crossing a deep river is not attributable to him. The Nine Schools' Commentary on the Book of Changes discusses this from the perspective of the times: the gentleman follows propriety and righteousness as his standard, while the petty person adheres to reverence and caution as his duty. In a time of Great Excess, people no longer follow the established way, so the gentleman violates righteousness and the petty person violates the law. Every household has deserved punishment, so it is not possible to blame each individual. In the time of Great Excess, the gentleman retreats and hides, and propriety and righteousness cannot be practiced. What is meant by encountering an unjust matter and striving to uphold reason is exemplified by the case of Bi Gan, who advised King Zhou and was executed. The people under the rule of Xia Jie and Shang Zhou were almost all deserving of death, which was caused by the rulers' education and cannot be blamed on the people. Zengzi said: When those in power lose the right path, the people's hearts have been scattered for a long time. If the actual crimes of those in power are investigated, we should show compassion and sympathy rather than rejoice. This is precisely the meaning of this statement.

《序卦》曰：物不可以終過，故受之以坎。坎者，陷也。崔覲曰：大過不可以極，極則過涉滅頂，故曰“物不可以終過，故受之以坎”也。(坎下坎上)。坎：習坎，有孚，唯心亨，行有尚。虞翻曰：乾二五之坤，與離旁通。於爻，觀上之二。習，常也。孚，信，謂二五。水行往來，朝宗於海，不失其時，如月行天，故習坎為孚也。維心亨，虞翻曰：坎為心。乾二五旁行流坤，陰陽會合，故“亨”也。行有尚。虞翻曰：行謂二，尚謂五也。二體震，為行動得正應五，故“行有尚，往有功也”。

The "Xugua Zhuan" says: All things cannot remain excessively prosperous forever, so after "Daguo" comes "Kan"; "Kan" means a fall into peril. Cui Jin explains: "Daguo" cannot be pushed to an extreme; when it reaches an extreme, it is like the top line, which attempts to cross water too deeply and is drowned, hence it says "things cannot continue to be excessive, so it is followed by 'Kan'." The "Kan" hexagram has "Kan" above and below; the hexagram statement says: In the midst of repeated dangers, one still maintains sincerity, and only with a sincere heart can one be considered harmonious and respected in action. Yu Fan explains through the transformation of lines and the parallelism of hexagrams: "Kan" is formed by the second and fifth lines of "Qian" entering "Kun," and it is parallel to "Li." In terms of line positions, it is the top line of "Guan" moving down to the second position. "Xi" means habitual practice, and "fu" means sincerity, referring to the second and fifth lines. The flow of water constantly returns to the sea, never missing its time, just as the moon moves across the sky in a regular manner. Therefore, repeated dangers of "Kan" actually cultivate sincerity. The hexagram statement says "wei xin geng." Yu Fan explains: "Kan" symbolizes the heart; the second and fifth lines of "Qian" flow into "Kun" through parallelism, and yin and yang combine, hence "geng." The hexagram statement says "xing you shang." Yu Fan explains: "Xing" refers to the second line, and "shang" refers to the fifth line; the second line belongs to the "Zhen" trigram and symbolizes action. When it moves and is correct, it corresponds with the fifth line, hence "xing you shang, wang you gong also."

《彖》曰：習坎，重險也。虞翻曰：兩象也。天險地險，故曰“重險也”。水流而不盈，荀爽曰：陽動陰中，故“流”。陽陷陰中，故“不盈”也。陸績曰：水性趨下，不盈溢崖岸也。月者水精，月在天，滿則虧，不盈溢之義也。行險而不失其信。荀爽曰：謂陽來為險，而不失中。中稱信也。虞翻曰：信，謂二也。震為行。水性有常，消息與月相應，故“不失其信”矣。

The Commentary on the Judgment says: "The hexagram of Water in the Lake is one of repeated dangers." Yu Fan explains: this refers to the two Kan trigrams above and below; there are heavenly dangers and earthly dangers, hence "repeated dangers." The Commentary on the Judgment says: "Water flows but does not overflow." Xun Shuang explains according to the principle of the trigram Qian rising and Kun descending: yang moves within yin, hence "flow"; yang is submerged within yin, hence "does not overflow." Lu Ji gives another explanation: water by nature flows downward and does not overflow the banks; the moon is the essence of water, and when the moon is full in the sky, it wanes, which also means not overflowing beyond its bounds. The Commentary on the Judgment says: "To proceed through danger without losing faith." Xun Shuang explains: this refers to the yang line coming forward to form the danger, yet not losing the center position; to be in the center is called "faith." Yu Fan explains: "faith" refers to the second line, nine two; Zhen symbolizes movement; water has a constant course, its ebb and flow correspond with the moon, hence "without losing faith."

維心亨，乃以剛中也。侯果曰：二五剛而居中，則“心亨”也。行有尚，往有功也。虞翻曰：功謂五。二動應五，故“往有功也”。天險不可升也，虞翻曰：謂五在天位。五從乾來，體屯難。故“天險不可升也”。地險山川丘陵也。虞翻曰：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“地險山川丘陵也”。

The Commentary on the Judgment says, "Maintaining the heart to be smooth, it is because of the strong and central position." Hou Guo explains: both the Second Line and the Fifth Line are strong lines in the central position, so the inner passage is smooth. The Commentary on the Judgment says, "Going has a superior result, going has achievement." Yu Fan explains: "Achievement" refers to the Fifth Line; the Second Line moves upward to correspond with the Fifth Line, so it is said "going has achievement." The Commentary on the Judgment says, "Heaven's danger is not climbable." Yu Fan explains: this refers to the Fifth Line being in the Heaven position; the Fifth Line comes from Qian, and the hexagram has the difficult situation of Zun, so it is said that the danger in Heaven is not climbable. The Commentary on the Judgment says, "Earth's danger is mountains, rivers, hills and ridges." Yu Fan explains: Kūn symbolizes Earth, and the Second Line of Qian enters Kūn, so it is said "Earth's danger"; Gen symbolizes mountains, Kan symbolizes rivers and streams, the middle part of a mountain is called "qiu," and the high land below a hill is called "ling," so it is said "Earth's danger is mountains, rivers, hills and ridges."

王公設險以守其國，虞翻曰：王公大人謂乾五。坤為邦。乾二之坤成坎險，震為守，有屯難象。故“王公設險以守其國”。離言王用出征以正邦是也。案：九五，王也，六三，三公也。艮為山城，坎為水也。王公設險之象也。

The Commentary on the Judgment says, "The king and princes set up barriers to defend their states." Yu Fan explains: "The king and princes refer to the fifth line of the Qian trigram, and the Kun trigram symbolizes the state. The second line of Qian enters into Kun to form the Kan trigram, which represents danger. The Zhen trigram symbolizes defense, and the hexagram also contains the image of the Zun hexagram, which represents difficulty. Therefore, it is said, 'The king and princes set up barriers to defend their states.' The upper ninth line of the Li hexagram says, 'The king uses military campaigns to correct the state,' which refers to the same kind of situation. Li Dingzuo adds in his commentary: the ninth line is the king, and the sixth line in the third position is the three ministers. Gen symbolizes mountain fortifications, and Kan symbolizes the water surrounding the city, which is the physical representation of the king and princes setting up barriers for defense."

險之時用大矣哉。 王肅曰：守險以德，據險以時，成功大矣。 《象》曰：水洊至，習坎。君子以常德行習教事。 陸績曰：洊，再。習，重也。水再至而溢，通流不舍晝夜。重習相隨以為常，有似於習，故君子象之。以常習教事，如水不息也。 虞翻曰：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”也。

The last sentence of the Commentary on the Judgment praises: the skill and effectiveness in utilizing dangerous and difficult situations are truly great. Wang Su explained that guarding against dangers relies on virtue and governance, and relying on dangerous positions must be appropriate, so the achievements established in this way are grand. The Great Image Commentary says: flowing water comes one after another, which is the image of the hexagram Kan; the gentleman thus transforms virtue and conduct into daily practice, and repeatedly practices government and education. Lu Ji explained the characters: "Qian" means "again," one after another; "Xi" means "repeated," layer upon layer. Water coming repeatedly overflows, flowing ceaselessly day and night, layer upon layer forming a regular pattern, which is like people repeatedly practicing, so the gentleman takes the image of water, treating the practice of government and education as a regular task. Yu Fan, however, approached it from the perspective of the hexagram: "the gentleman" refers to the Qian element, and the Nine in the Fifth within Qian is called "Great Man," but when it falls into Kan, it is called "the gentleman"; he used Kan to symbolize repetition and constancy, Qian to symbolize virtue, Zhen to symbolize action, Xun to symbolize commands, and Kun to symbolize affairs. The six elements together give rise to the origin of the phrase "cultivating virtue with constant conduct and practicing government and education repeatedly."

初六：習坎，入于坎窞，凶。 干寶曰：窞，坎之深者也。江河淮濟，百川之流行乎地中，水之正也。及其為災，則泛溢平地，而入于坎窞，是水失其道也。刑獄之用，必當於理，刑之正也。及其不平，則枉濫無辜，是法失其道也。故曰“入于坎窞，凶”矣。 《象》曰：習坎入坎，失道凶也。 虞翻曰：習，積也。位下，故習坎為人。坎中小穴稱窞。上無其應，初二失正，故曰“失道凶”矣。

The line statement for the first line says: Being caught in a deep pit at the bottom of the Kan trigram, surrounded by repeated dangers, is dangerous. Ganbao interpreted this in terms of water disasters and legal punishment: "Kan" refers to the deepest small pit at the bottom of the Kan trigram. The great rivers such as the Yangtze, Yellow River, Huai River, and Ji River flow across the land, following the proper course of water; but when they flood and overflow the land, entering these deep pits, they have lost their proper course. The application of punishment and legal cases must be reasonable, which is the proper course of punishment; but if judgments are unjust and innocent people are wrongfully executed, then the law has lost its proper course, hence the line statement says "entering the deep pit of Kan, danger." The Small Image Commentary says: Being caught in repeated dangers and then falling into Kan is due to losing the proper course, which leads to danger. Yu Fan explained it from the perspective of the yao positions: "Xí" means accumulation; since the first line is at the very bottom, all the repeated Kan trigrams are pressing upon a person. The small pit in the middle of the Kan trigram is called "Kan." The first line has no corresponding yao above it, and both the first and second lines are not in the proper position, hence it says "losing the proper course, danger."

九二：坎有險，求小得。 虞翻曰：陽陷陰中，故“有險”。據陰有實，故“求小得”也。 《象》曰：求小得，未出中也。 荀爽曰：處中而比初三，未足為援。雖求小得，未出於險中。

The line statement for the second line says: There is indeed danger in the water, and what is sought can only be a small gain. Yu Fan explains according to the position of the lines: The yang line at the second position is trapped between the yin lines at the first and third positions, hence it says 'there is danger'; but since it is supported by a yin line below and is itself full, it can 'gain a little'. The Small Image Commentary says: Only a small gain is possible because one has not yet emerged from the middle of the danger. Xun Shuang explains: Although the second line is in the middle of the lower trigram, the first and third lines adjacent to it are both yin and soft, insufficient to support it; thus, although a small gain is obtained, one is still not out of danger.

六三：來之坎坎，險且枕，入于坎窞，勿用。 虞翻曰：坎在內，稱來，在坎終，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”。入于坎窞，體師三輿，故“勿用”。 《象》曰：來之坎坎，終無功也。 干寶曰：坎，十一月卦也。又失其位，喻殷之執法者，失中之象也。來之坎者，斥周人觀釁於周也。枕，安也。險且枕者，言安忍以暴政加民，而無哀矜之心，淫刑濫罰，百姓無所措手足，故曰“來之坎坎，終無功也”。

The line statement for the sixth line says: coming is Kan, going is Kan, both dangerous and stagnant, falling into the deep pit of Kan, so there should be no action. Yu Fan explained according to the inner and outer trigrams and the position of the line: Kan in the inner trigram is called 'coming,' and the sixth line is at the end of the lower Kan, so it says 'coming into Kan again.' 'Zhen' means stopping, taking Gen as the image of stopping. The sixth line is not in the correct position and is overpowering the nine in the second line, hence there is danger; it wants to ascend to the nine in the fifth line but is blocked by the six in the fourth line, so it says 'danger and stopping.' Falling into the deep pit of Kan also corresponds to the image of the 'Military' hexagram 'three people carrying a corpse,' so it warns against action. The Small Image Commentary says: coming and going are both Kan, ultimately achieving nothing. Gan Bao changed the explanation to refer to the month builder and historical events of the Yin and Zhou dynasties: Kan is the hexagram of the eleventh month, and the sixth line is not in the correct position, symbolizing the person in charge of punishment in the Shang dynasty losing the middle path. 'Coming into Kan' refers to the Zhou people coming to take advantage of an opportunity; 'Zhen' here is interpreted as 'peace,' and 'danger and stopping' means they felt at ease in imposing harsh rule on the people, without any compassion, excessively applying punishment, leaving the people with nowhere to rest their hands and feet, hence saying 'coming into Kan again, ultimately achieving nothing.'

六四：樽酒簋，貳用缶。 虞翻曰：震主祭器，故有“樽簋”。坎為酒。簋，黍稷器。三至五，有頤口象。震獻在中，故為“簋”。坎為木，震為足；坎酒在上，樽酒之象。貳，副也。坤為缶，禮有副樽，故“貳用缶”耳。 內約自牖，終無咎。 虞翻曰：坎為內也。四陰小，故“約”。艮為牖，坤為戶，艮小光照戶牖之象；貳用缶。故“內約自牖”。得位承五，故“無咎”。 崔覲曰：於重險之時，居多懼之地，近三而得位，比五而承陽。修其絜誠，進其忠信，則雖祭祀省薄，明德惟馨。故曰“樽酒簋，貳用缶”。內約，文王於紂時行此道，從羑里內約，卒免於難，故曰“自牖，終無咎也”。

The Line Statement of the Fourth Line says: One cup of wine, one bowl of food, and a secondary vessel is held in a earthenware jar. Yu Fan explained by using the mutual relations: Zhen governs sacrificial vessels, so there is 'cup' and 'bowl'; Kan represents wine; the bowl is a vessel for millet and grain. The interaction between the Third Line and the Fifth Line forms the Hexagram of Nourishment, which has the image of a mouth. Zhen within it resembles the act of offering sacrifices, hence 'bowl'. Kan represents wood, Zhen represents foot, and the wine of Kan is above, which is the image of a cup holding wine. 'Er' means secondary, and Kun represents earthenware jars. In the rites, there was indeed a secondary vessel, so it is said 'secondary vessel is held in a jar'. The text continues: Entering from the window in a simple manner, ultimately there is no blame. Yu Fan explained: Kan represents the interior; the Fourth Line is a yin line, and yin is small, so it is called 'simple'. Gen represents windows and doors, Kun represents the door, the small brightness of Gen shines through the windows and doors, and the secondary vessel in a jar combines to form the image of 'simple entry from the window'. The Fourth Line is in the correct position and above the Fifth Line, so 'no blame'. Cui Jin, however, interpreted from the perspective of human affairs: In times of great difficulties, the Fourth Line is in a place of much fear, close to the Third Line yet in its proper position, and closely connected to the Fifth Line, serving the yang. As long as one maintains purity, sincerity, and reverence, and offers sincere devotion, even if the sacrificial offerings are simple, the bright virtue will naturally spread far and wide. Hence it is said 'one cup of wine, one bowl of food, secondary vessel in a jar'. The term 'inner simplicity' refers to the way King Wen followed during the time of King Zhou. When he was imprisoned in Youli, he maintained this simple virtue and ultimately avoided calamity, hence it is said 'simple entry from the window, ultimately no blame'.

《象》曰：樽酒簋，剛柔際也。 虞翻曰：乾剛坤柔，震為交，故曰“剛柔際也”。 九五：坎不盈，禔既平，無咎。 虞翻曰：盈，溢也。艮為止，謂水流而不盈。坎為平。禔，安也。艮止坤安，故“禔既平”。得位正中，故“無咎”。 《象》曰：坎不盈，中未光大也。 虞翻曰：體屯五中，故未光大也。

The Small Image Commentary says: A single cup of wine and a single bowl of food is due to the interaction between the strong and the yielding. Yu Fan explains: Qian represents the strong, Kun represents the yielding, and Zhen signifies the idea of union and union. Therefore, it is said "the meeting of the strong and the yielding." The line statement of the fifth line says: The water in Kan has not overflowed, it is stable and calm, without fault. Yu Fan says: "Ying" means overflow; Gen signifies stopping, meaning the water though flowing does not overflow; Kan has the image of levelness; "Zhi" means stability. Gen stopping and Kun being stable, thus "Zhi is level"; the fifth line is both properly positioned and in the center, so "no fault." The Small Image Commentary says: The water in Kan has not overflowed, because the virtue of being in the center has not yet been fully manifested. Yu Fan says: The fifth line combines with the image of the fifth line in Zhun卦, which is in the center, so its virtue has not yet been fully manifested.

上六：係用徽纆，寘于叢棘，三歲不得，凶。 虞翻曰：徽纆，黑索也。觀巽為繩，艮為手，上變入坎。故“係用徽纆”。寘，置也。坎多心，故“叢棘”。獄外種九棘，故稱“叢棘”。二變則五體剝，剝傷坤殺，故“寘于叢棘”也。不得，謂不得出獄。艮止坎獄。乾為歲，五從乾來，三非其應，故曰“三歲不得，凶”矣。

The statement of the top line says: It is bound with ropes and confined in a thorny prison, unable to escape for three years, which is dangerous. Yu Fan explains: "徽纆" refers to black ropes; from the hexagram "Observing," Xun represents ropes and Gen represents hands, and the top line changes to enter Kan, thus saying "bound with ropes." "寘" means to place. The wood of Kan is hard and has many hearts, so the image of "thorny bushes" is taken; in ancient times, nine thorn trees were planted outside the prison gate, hence called "thorny bushes." When the second line changes, the body of the fifth line becomes "Splitting," which has the meaning of harm, and Kun also represents killing, thus saying "placed in thorny bushes." "Not being able to escape" means being unable to leave the prison: Gen represents stopping, and Kan represents prison. Qian represents years, the fifth line comes from Qian, while the third line does not correspond with the top line, thus saying "three years unable to escape, danger."

《象》曰：上六失道，凶三歲也。 《九家易》曰：坎為叢棘，又為法律。 案《周禮》：王之外朝，左九棘，右九棘，面三槐，司寇公卿議獄於其下。害人者，加明刑。任之以事。上罪三年而舍，中罪二年而舍，下罪一年而舍也。 案：坎於木堅而多心，叢棘之象也。坎下巽爻，巽為繩直，“係用徽纆”也。馬融云：徽纆，索也。劉表云：三股為徽，兩股為纆，皆索名。以繫縛其罪人矣。

The Small Image Commentary says: The sixth line at the top has lost the right path, so the danger will last for three years. The Nine Schools of the Book of Changes say: Kan represents thorny bushes and also represents laws. Li Dingzuo cites the Rites of Zhou, saying: The outer court of the Son of Heaven has nine thorny bushes planted on the left, nine on the right, and three hawthorns planted in front. The judicial officers and ministers discuss cases under the trees. Those who harm others are subjected to clear punishments and are made to serve labor: those with serious crimes serve for three years before being released, those with medium crimes for two years, and those with minor crimes for one year. Li Dingzuo further explains: Kan belongs to the category of wood, which is hard and full of many hearts, thus representing thorny bushes; below Kan is the Xun line, which represents ropes and straightness, hence the origin of 'binding with ropes'. Ma Rong says: '徽纆' refers to ropes. Liu Biao says: three strands twisted together are called '徽', and two strands are called '纆', both are names for ropes used to bind criminals.

《序卦》曰：陷必有所麗，故受之以離。離者，麗也。 崔覲曰：物極則反。坎雖陷於地，必有所麗於天，而受之以離也。 (離下離上)。離：利貞，亨。 虞翻曰：坤二五之乾，與坎旁通。於爻，遯初之五，柔麗中正，故“利貞，亨”。 畜牝牛，吉。 虞翻曰：畜，養也。坤為牝牛。乾二五之坤成坎，體頤養象。故“畜牝牛，吉”。俗說皆以離為牝牛，失之矣。

The *Xugua Zhuan* says: After a fall, there must be something to attach to, hence the *Kan* hexagram is followed by the *Li* hexagram; "Li" means attachment. Cui Jin explains: When things reach their extreme, they will reverse. Although *Kan* is submerged underground, it will ultimately attach to heaven, hence it is followed by *Li*. The *Li* hexagram has *Li* above and below, and its hexagram statement says: It is advantageous to maintain the correct course and things are smooth. Yu Fan explains based on hexagram transformation and mutual relations: The second and fifth lines of *Kun* enter *Qian* to form *Li*, and *Li* is mutually related with *Kan*; if viewed from line transformation, the first line of *Dun* rises to the fifth position, with a yin line attaching to the central and upright position, hence "advantageous to maintain the correct course, smooth." The hexagram statement also says: Raising a female ox, auspicious. Yu Fan explains: "Xu" means to raise; *Kun* represents a female ox; the second and fifth lines of *Qian* enter *Kun* to form *Kan*, and its nature has the image of *Yi* hexagram, which represents nurturing, hence "raising a female ox, auspicious." The common interpretation takes *Li* itself as the female ox, which is wrong.

《彖》曰：離，麗也。 荀爽曰：陰麗於陽，相附麗也。亦為別離，以陰隔陽也。離者，火也。托於木，是其附麗也。煙焰飛昇，炭灰降滯，是其別離也。 日月麗乎天。 虞翻曰：乾五之坤成坎，為月；離為日。日月麗天也。 百穀草木麗乎也。 虞翻曰：震為百穀，巽為草木，坤為地。乾二五之坤成坎。震體屯。屯者，盈也。盈天地之間者唯萬物，萬物出震，故“百穀草木麗乎地”。

The Commentary on the Judgment says: "Li (Fire) is attachment." Xu Shuang explains: "Yin is attached to Yang, and they depend on each other; but 'Li' also has the meaning of separation, because Yin separates the two Yangs. Li is fire, which needs to be attached to wood in order to burn, which is its attachment; while the smoke and flame rise upward and the charcoal ashes fall downward, which is its separation." The Commentary on the Judgment then says: "The sun and moon are attached to heaven." Yu Fan says: "The fifth line of Qian (Heaven) enters Kun (Earth) to form Kan (Water), and Kan represents the moon; Li itself represents the sun, so the sun and moon are both attached to heaven." The Commentary on the Judgment also says: "All grains and plants are attached to earth." Yu Fan says: "Zhen (Thunder) represents all grains, Xun (Wind) represents plants, and Kun represents earth; the second and fifth lines of Qian enter Kun to form Kan, and Zhen's structure also combines with the Zun (Obstruction) hexagram, 'Zun' means fullness. What is full between heaven and earth is all things, and all things arise from Zhen, so it is said 'all grains and plants are attached to earth.'"

重明以麗乎正，乃化成天下。 虞翻曰：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”也。 柔麗乎中正，故亨。 虞翻曰：柔謂五陰，中正謂五伏陽。出在坤中，畜牝牛。故“中正”而“亨”也。 是以畜牝牛吉也。 荀爽曰：牛者，土也。生土於火。離者，陰卦。牝者，陰性，故曰“畜牝牛吉”矣。

The Commentary on the Judgment says: Twofold brightness adheres to the right path, thus generating and forming the world. Yu Fan explains: The two upper and lower trigrams of Li (Fire) are stacked together, so it is called "double brightness"; "righteousness" refers to the yang line in the fifth position. The yang line transforms into the trigram of Kūn (Earth) to generate the trigram of Qián (Heaven), thus producing all things, which is the meaning of the sun of Li "forming the world." The Commentary on the Judgment also says: The flexible and yielding adheres to the middle and upright position, thus achieving smoothness. Yu Fan says: "Flexible" refers to the yin line in the fifth position, "middle and upright" refers to the yang line hidden beneath the fifth position; it appears within Kūn, which exactly matches the meaning of nurturing a cow mother, thus being both "middle and upright" and "smooth." The Commentary on the Judgment finally says: Therefore, nurturing a cow mother is auspicious. Xun Shuang explains from another perspective: A cow belongs to earth, and earth is generated by fire; Li is a yin trigram, and "female" is also a yin attribute, so it is said "nurturing a female cow is auspicious."

《象》曰：明兩作離， 虞翻曰：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。 虞翻曰：陽氣稱大人，則乾五大人也。乾二五之光，繼日之明。坤為方，二五之坤。震東兌西，離南坎北，故曰“照于四方”。

The Great Image Commentary says: "Two lights arise, this is the image of Li (Fire)." Yu Fan explains: "Two" refers to the sun and the moon; the fifth line of Qian (Heaven) combines with the坤 (Earth) to form Kan (Water), and the second line of坤 combines with Qian to form Li. Li and Kan represent the sun and the moon, so it is said "two lights arise in Li." "Zuo" means generation; the sun and moon move across the sky, and their movement generates all things, hence called "zu." Some also regard the sun and fire as two kinds of light, which is also "two lights." The Great Image Commentary continues: "The superior person uses continuous light to illuminate all directions." Yu Fan says: Yang energy can be called "superior person," referring here to the superior person of Qian's fifth line. The light of Qian's second and fifth lines continues the light of the sun.坤 represents directions; the second and fifth lines of坤 enter坤, thus Zhen (Thunder) is in the east, Dui (Lake) in the west, Li (Fire) in the south, and Kan (Water) in the north, hence it is said "illuminate all directions."

初九：履錯然，敬之，無咎。 荀爽曰：火性炎上，故初欲履錯於二。二為三所據。故“敬之”則“無咎”矣。 《象》曰：履錯之敬，以辟咎也。 王弼曰：錯然，敬慎之貌也。處離之始，將進其盛，故宜慎所履。以敬為務，闢其咎也。 六二：黃離，元吉。《象》曰：黃離元吉，得中道也。 侯果曰：此本坤爻，故云“黃離”。來得中道，所以“元吉”也。

The first line statement says: "Steps are crossed and confused, but if one is respectful and cautious, there will be no fault." Xun Shuang explained according to the principle of yang rising and yin descending: "Fire has an upward nature, so the first nine wants to move upward to intersect with the sixth two; but the sixth two is already occupied by the ninth three, so the first nine can only 'be respectful' in order to 'have no fault.' The Small Image Commentary says: "Steps are crossed and one knows to be respectful, in order to avoid misfortune." Wang Bi explained: "错然" means the appearance of being respectful and cautious; the first nine is at the beginning of the trigram of fire, just beginning to move towards prosperity, so it should be cautious in its steps, regard respect as the main concern, and thus avoid misfortune. The sixth two line statement says: "Yellow is attached, great auspiciousness." The Small Image Commentary says: "Yellow fire is great auspiciousness, because it has the middle way." Hou Guo explained: the sixth two is originally a line of the trigram of earth, and the color of earth is yellow, so it is called "yellow fire"; it comes to the middle of the lower trigram and thus has the middle way, so it is "great auspiciousness."

九三：日昃之離， 荀爽曰：初為日出，三為日昃，以喻君道衰也。 不鼓缶而歌，則大耋之嗟，凶。 《九家易》曰：鼓缶者以目下視。離為大腹，瓦缶之象，謂不取二也。歌者口仰向上，謂兌為口，而向上取五也。日昃者，向下也。今不取二，而上取五，則上九耋之陽稱大也。嗟者，謂上被三奪五，憂嗟窮凶也。火性炎上，故三欲取五也。 《象》曰：日昃之離，何可久也。 《九家易》曰：日昃當降，何可久長。三當據二，以為鼓缶，而今與四同取於五，故曰“不鼓缶而歌”也。

The third line statement says: attachment at the time when the sun is westward. Xun Shuang explains: the initial nine is like the rising sun, and the third nine is like the setting sun, used to illustrate the decline of the ruler's way. The line statement continues: if one does not sing while beating a clay drum, there will be lamentations of the aged, which is ominous. The "Nine Schools Commentary on the Yi" explains from the symbolic imagery: the person beating the drum must look down, and the trigram Li represents a large belly, which is the image of a clay drum. Therefore, "not beating the drum" refers to the third nine not taking the second six below it. The singer looks upward, and the trigram Dui represents the mouth and is upward, indicating the third nine striving for the fifth nine. The setting sun is a downward trend, but now the third nine does not take the second six below, instead striving upward for the fifth. Therefore, the top nine, the aged yang, is called "dàdié." The term "jiē" refers to the top nine being deprived of the fifth position by the third nine, leading to sorrow and lamentation, resulting in hardship and danger. Fire naturally ascends, so the third nine desires to ascend and take the fifth. The "Small Image Commentary" says: attachment at the time when the sun is westward, how can this last long? The "Nine Schools Commentary on the Yi" says: when the sun is westward, it should descend, how can it last long? The third nine should hold the second six, which is "beating the drum"; now it joins the fourth nine in striving for the fifth, hence it is said "not beating the drum and singing."

九四：突如，其來如，焚如，死如，棄如。 荀爽曰：陽升居五，光炎宣揚，故“突如”也。陰退居四，灰炭降墜，故“其來如”也。陰以不正，居尊乘陽。歷盡數終，天命所誅。位喪民畔，下離所害。故“焚如”也。以離入坎，故“死如”也。火息灰損，故“棄如”也。 《象》曰：突如，其來如，無所容也。 《九家易》曰：在五見奪，在四見棄，故“無所容也”。

The fourth line statement says: Sudden emergence, sudden arrival, like being burned, like having died, like being cast away. Xun Shuang explains according to the idea of the trigram Qian rising and Kun descending: A yang line ascends to the fifth position, its light and flame spreading, hence 'suddenly'. A yin line retreats to the fourth position, like ash and charcoal falling, hence 'suddenly arriving'. A yin line, with an improper position, occupies a noble position and oversteps the yang, reaching the end of its fortune, which is what heaven's mandate intends to punish; once it loses its position and the people rebel, it will be harmed by the fire below, hence 'burned like'. Moving from Li to Kan, Kan represents a pit and death, hence 'died like'; the fire is extinguished and the ashes are scattered, hence 'cast away like'. The Small Image Commentary says: Sudden emergence and sudden arrival indicate no place to be. The Nine Schools' Commentary says: It is deprived at the fifth position and cast away at the fourth position, hence 'no place to be'.

六五：出涕沱若， 荀爽曰：六五陰柔，退居於四，出離為坎，故“出涕沱若”。而下，以順陰陽也。 戚嗟若，吉。 虞翻曰：坎為心，震為聲，兌為口，故“戚嗟若”。動而得正，尊麗陽，故“吉”也。 《象》曰：六五之吉，離王公也。 《九家易》曰：戚嗟順陽，附麗於五，故曰“離王公也”。陽當居五，陰退還四，五當為王。三則三公也。四處其中，附上下矣。

The line statement of the fifth line says: tears and sobs flow down. Xu Shuang explains: the fifth line is a yin and flexible line, retreating to the fourth position, leaving and forming Kan, which represents water, so it says 'tears flow down like water'; it willingly retreats to below in order to follow the principle of yin and yang each returning to their proper place. The line statement continues: sorrow and sighing, which is auspicious. Yu Fan explains from the symbolic meaning: Kan represents the heart, Zhen represents sound, and Dui represents the mouth, the three symbols together form 'sorrow and sighing'; the fifth line, when it moves, attains the correct position, and with its noble status attached to yang, thus 'auspicious'. The Small Image Commentary says: the auspiciousness of the fifth line is due to its attachment to the king and ministers. The Nine Schools Commentary says: sorrow and sighing while following yang, attaching to the fifth position, so it says 'attached to the king and ministers'. Yang should be in the fifth position, yin retreats to the fourth, so the fifth position should be the king, and the third position the three ministers; the fourth line is between the king and the ministers, having support above and below.

上九：王用出征，有嘉折首，獲匪其醜，無咎。 虞翻曰：王謂乾。乾二五之坤成坎，體師象；震為出，故“王用出征”。首謂坤。二五來折乾，故“有嘉折首”。丑，類也。乾徵得坤陰類，乾陽物，故“獲非其丑，無咎”矣。 《象》曰：王用出征，以正邦也。 虞翻曰：乾五出征坤，故“正邦也”。

The line statement of the top nine says: The king goes to war and achieves a good deed, captures the main criminal, and the captives are not of the same kind, thus there is no blame. Yu Fan explains: "King" refers to Qian; the second and fifth lines of Qian enter Kun to form Kan, and thus the structure corresponds to the image of the "Military Campaign" hexagram. Zhen has the meaning of going out, so it says "the king uses military campaign." "First" refers to Kun; the second and fifth lines come forward to break the body of Qian, so it says "achieving a good capture of the first." "Chou" means kind; Qian's military campaign captures the yin kind of Kun. Qian itself is a yang element, and the two are originally not of the same kind, so it says "capturing not of the same kind, no blame." The Small Image Commentary says: The king goes to war to correct the state. Yu Fan says: Qian's nine in the fifth goes out to campaign against Kun, so it says "correcting the state."

《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，有君臣然後有上下，有上下然後禮義有所錯。 韓康伯曰：言咸卦之義也。咸柔上而剛下，感應以相與。夫婦之象，莫美乎斯。人倫之道，莫大夫婦。故夫子殷勤深述其義，以崇人倫之始，而不繫之離也。先儒以乾至離為上經，天道也；咸至未濟為下經，人事也。夫易六畫成卦，三材必備，錯綜天人，以效變化，豈有天道人事偏於上下哉。斯蓋守文而不求義，失不遠矣。

The "Xugua Zhuan" says: With heaven and earth there are myriad things; with myriad things there are male and female; with male and female there are husband and wife; with husband and wife there are father and son; with father and son there are sovereign and subject; with sovereign and subject there is distinction between superior and inferior; with distinction between superior and inferior, propriety and righteousness have a place to be practiced. Han Kangbo explains: This passage is precisely the meaning of the "Xian" hexagram. The "Xian" hexagram has a yao of flexibility on top and a yao of strength below, which respond to each other and interact, and there is no image of husband and wife more beautiful than this; the human relationships have none more important than husband and wife. Therefore, Confucius here earnestly and thoroughly explains this meaning, in order to honor the beginning of human relationships, and does not attach this passage to the "Li" hexagram. Earlier scholars divided the hexagrams from "Qian" to "Li" as the Upper Canon, saying they discuss the way of heaven; and those from "Xian" to "Weijie" as the Lower Canon, saying they discuss human affairs. In reality, the "Yi" forms hexagrams with six lines, and the three elements of heaven, earth, and humanity must all be present. The way of heaven and human affairs intertwine and combine to depict change, so how could there be a reason for the way of heaven to be in the Upper Canon and human affairs in the Lower Canon? This is merely clinging to words without deeply exploring the meaning, and the error is already considerable.

(艮下兌上)。咸：亨，利貞，取女吉。 虞翻曰：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”。 鄭玄曰：咸，感也。艮為山。兌為澤。山氣下，澤氣上，二氣通而相應，以生萬物，故曰“咸”也。其於人也。嘉會禮通，和順於義，幹事能正。三十之男，有此三德，以下二十之女，正而相親說，取之則吉也。

The Hexagram Xian is composed of the lower trigram Gen (Mountain) and the upper trigram Dui (Lake). The Hexagram Statement says: "It is smooth, favorable to maintain the correct path, and auspicious for marriage." Yu Fan explained according to the changing of the hexagram: "Xian" refers to mutualsympathetic response (response or influence); the third line of the trigram Kūn (Earth) rises to the upper position to form Dui (Lake), representing a woman, while the upper line of the trigram Qián (Heaven) descends to the third position to form Gen (Mountain), representing a man. The energies of Kūn and Qián interact and mutually influence each other. Gen represents stopping, Dui represents joy, so stopping leads to joy. It is also the case that the man is below the woman, hence it is said "smooth, favorable to maintain the correct path, and auspicious for marriage." Zheng Xuan offered another perspective: "Xian" refers to mutualsympathetic response (response or influence); Gen represents mountain, Dui represents marsh. The mist from the mountain descends, and the vapor from the marsh ascends, the two energies communicate and correspond, thus generating all things. Therefore it is called "Xian." In terms of human affairs, it refers to harmonious gatherings and rituals being smooth, harmonious and in accordance with righteousness, and being able to maintain the correct path. A man of thirty years old who possesses these three virtues and is willing to humble himself beneath a woman of twenty, and both approach each other with the correct path, at this time, marrying her is auspicious.

《彖》曰：咸，感也。柔上而剛下，二氣感應以相與。 蜀才曰：此本否卦。案：六三升上，上九降三，是柔上而剛下，二氣交感，以相與也。 止而說，男下女，是以亨利貞，取女吉也。 王肅曰：山澤以氣通，男女以禮感。男而下女，初婚之所以為禮也。通義正，取女之所以為吉也。 天地感而萬物化生， 荀爽曰：乾下感坤，故萬物化生於山澤。 陸績曰：天地因山澤孔竅，以通其氣，化生萬物也。

The Commentary on the Judgment says: Xian means mutualsympathetic response; the flexible line moves upward and the strong line moves downward, and the two energies mutuallysympathetic response and interact. Shucai, following the change of the hexagram, says: This hexagram originates from the hexagram of Po. Li Dingzuo's commentary says: In the hexagram of Po, the line six in the third moves up to the upper position, and the line nine at the top moves down to the third position, which is flexible above and strong below, and the two energies interact and mutuallysympathetic response. The Commentary on the Judgment continues: Stillness and joy, a man yielding to a woman below, thus achieving smoothness, being favorable for upholding the correct path, and marriage being auspicious. Wang Su explains: Mountains and marshes communicate through their energies, and men and women communicate through ritual; a man yielding to a woman below is precisely the proper aspect of the initial marriage according to ritual. The principles are clear and upright, which is why marriage is auspicious. The Commentary on the Judgment says: Heaven and earth mutuallysympathetic response and thus all things are generated and nurtured. Xun Shuang, following the rising and falling of Qian and Kun, says: Qian descends tosympathetic response Kun, thus all things are generated and nurtured between mountains and marshes. Lu Ji supplements: Heaven and earth communicate their energies through the openings of mountains and marshes, thus generating all things.

聖人感人心而天下和平。 虞翻曰：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。 虞翻曰：謂四之初，以離日見天，坎月見地，懸象著明，萬物見離，故“天地萬物之情可見”也。 《象》曰：山上有澤，咸。 崔覲曰：山高而降，澤下而升。山澤通氣，咸之象也。 君子以虛受人。 虞翻曰：君子謂否乾。乾為人，坤為虛，謂坤虛三受上，故“以虛受人”。艮山在地下為謙，在澤下為虛。

The Commentary on the Judgment says: The sage moves the hearts of people, thus bringing peace and harmony to the world. Yu Fan explains: Qian represents the sage; when the first line and the fourth line exchange positions, it becomes the hexagram of Ji Ji. Kan represents the heart and also represents peace, so it says, "The sage moves the hearts of people and thus the world is peaceful." This is exactly what the Commentary on the Judgment of the Qian hexagram says: preserving the great harmony and the transformation of all things. The Commentary on the Judgment also says: by observing the principles ofsympathetic response, the true nature of heaven and earth and all things can be seen. Yu Fan says: this refers to the nine in the fourth line descending to the first position, using Li (fire) to illuminate heaven and Kan (water) to illuminate earth. The sun and moon are clearly visible, and all things are revealed through Li, so it says, "The true nature of heaven and earth and all things can be seen." The Great Image Commentary says: a mountain with a marsh, this is Xian. Cui Jin explains: the mountain is high and its qi descends, the marsh is low and its qi ascends, the qi of mountain and marsh connect, which is the image of Xian. The Great Image Commentary continues: thus the gentleman empties himself to receive others. Yu Fan says: "the gentleman" refers to the Qian line of the Po hexagram; Qian represents man, Kun represents emptiness. That is, Kun, with its empty third line, receives the upper line, so it says, "emptying oneself to receive others." The mountain on the ground is Qian, and the mountain below the marsh is emptiness.

初六：咸其母。《象》曰：咸其母，志在外也。 虞翻曰：母，足大指也。艮為指。坤為母，故“咸其母”。失位遠應，之四得正，故“志在外”。謂四也。 六二：咸其腓，凶。居吉。《象》曰：雖凶居吉，順不害也。 崔覲曰：腓，腳膊。次於母，上二之象也。得位居中，於五有應，若感應相與，失艮止之禮，故“凶”。居而承比於三，順止而隨於當禮，故“吉”也。

The first line statement says:sympathetic response to the big toe; The Small Image Commentary says: feeling the big toe, the mind is directed outward. Yu Fan explains: "Mother" refers to the big toe, Gen represents the finger, and Kun represents the big toe, so it is said "to feel its mother." The first line is not in the correct position and corresponds to the distant nine in the fourth line; when it changes to the fourth position, it becomes correct, so it is said "the mind is directed outward," and this "outward" refers to the nine in the fourth line. The second line statement says:sympathetic response to the calf, dangerous; if one remains at rest, it is auspicious; The Image Commentary says: although dangerous, remaining at rest brings auspiciousness because following the right way avoids harm. Cui Jin explains: "Fibula" refers to the calf, which is above the big toe, matching the image of the second line. The second line is in the correct position and is in the center, corresponding to the nine in the fifth line; but if it urgently seeks to feel and connect, it loses the ritual of Gen's "stillness," hence "dangerous"; if it remains at rest and follows the superior three, following the proper way of stillness to act in accordance with propriety, it is "auspicious."

九三：咸其股，執其隨，往咎。 崔覲曰：股髀而次於腓，上三之象也。剛而得位，雖欲感上，以居艮極，止而不前，二隨於已，志在所隨，故“執其隨”。下比二也，而遂感上，則失其正義，故“往吝”窮也。 《象》曰：咸其股，亦不處也。志在隨人，所執下也。 虞翻曰：巽為股，謂二也。巽為隨，艮為手，故稱“執”。三應於上，初四已變歷險，故“往吝”。巽為處女也，男已下女，以艮陽入兌陰，故“不處也”。凡士與女未用，皆稱“處”矣。志在於二，故“所執下也”。

The third line statement says: It is felt in the thigh, insisting on following others, going forward will result in difficulty. Cui Jin explains: "Gu" refers to the thigh, which is located above the calf, matching the image of the third line. The third line is yang and in the proper position, although it wants to connect with the sixth line at the top, it is at the top of the mountain trigram, thus stopping and not moving forward; the second line follows it, so its thoughts are fixed on this follower, hence "holding on to following." It is close to the second line below, yet it wants to connect with the sixth line above, thus losing the proper principle, hence "going forward leads to difficulty" and being inpredicament. The Small Image Commentary says: Feeling in the thigh is also not being in a proper place; the mind is focused on following others, and what it holds on to is too low. Yu Fan explains through imagery: The trigram Xun represents the thigh, here referring to the second line; Xun also represents following, and Gen represents the hand, hence "holding on." The third line corresponds with the sixth line above, but the first and fourth lines have changed and must go through difficulties, hence "going forward leads to difficulty." Xun represents the maiden, now the male is below the female, with the yang of Gen entering the yin of Dui, hence "not being in a proper place" — all those who have not yet taken office or married are called "maiden." The third line's mind is fixed on the second line, hence "what it holds on to is too low."

九四：貞吉，悔亡。憧憧往來，朋從爾思。 虞翻曰：失位悔也。應初動得正，故“貞吉”而“悔亡”矣。憧憧，懷思慮也。之內為來，之外為往。欲感上，隔五；感初，隔三，故“憧憧往來”矣。兌為朋，少女也。艮初變之四，坎心為思，故曰“朋從爾思”也。 《象》曰：貞吉悔亡，未感害也。 虞翻曰：坤為害也。今未感坤，初體遯弒父，故曰“未感害”也。 憧憧往來，未光大也。 虞翻曰：未動之離，故未光大也。

The fourth line statement says: If one maintains correctness, it will be auspicious, and regret will disappear; if one's mind is uncertain, friends will only follow one's thoughts. Yu Fan explains: The fourth line is not in the correct position, so there is originally regret; but it corresponds with the first line, so when it moves, it attains the correct position, thus 'Zhen Ji' (maintaining correctness brings auspiciousness) and 'hui wang' (regret disappears). 'Chong chong' refers to the mind repeatedly thinking; moving towards the inner trigram is called 'lai' (coming), and moving towards the outer trigram is called 'wang' (going). It wants to respond to the sixth line above but is blocked by the fifth line; it wants to respond to the first line below but is blocked by the third line, hence 'chong chong wang lai'. Dui represents friends, referring to a young woman; Gen's first line changes and rises to the fourth position, Kan represents heart and thought, hence 'peng cong er si' (friends follow your thoughts). The Small Image Commentary says: Maintaining correctness brings auspiciousness and regret disappears because there has not yet been a sense of harm. Yu Fan says: Kun represents harm; now the fourth line has not yet felt Kun, and the first line's nature also has the danger of 'zi shi qi fu' (son killing father) from the Duan hexagram, hence 'wei gan hai' (not yet feeling harm). The Small Image Commentary also says: The mind being uncertain is because virtue has not yet become great. Yu Fan says: The fourth line has not yet changed into Li, so brightness is not yet extensive.

九五：咸其脢，無悔。 虞翻曰：脢，夾脊肉也。謂四已變，坎為脊，故“咸其脢”。得正，故“無悔”。 《象》曰：咸其脢，志末也。 案：末，猶上也。四感於初，三隨其二，五比於上，故“咸其脢”。志末者，謂五志感於上也。 上六：咸其輔頰舌。 虞翻曰：耳目之間稱輔頰。四變之目，坎為耳，兌為口舌。故曰“咸其輔頰舌”。 《象》曰：咸其輔頰舌，媵口說也。 虞翻曰：媵，送也。不得之三，山澤通氣，故“媵口說也”。

The line statement for the fifth line says: The feeling reaches the flesh beside the spine, without regret. Yu Fan explains: "Mei" refers to the flesh beside the spine; since the fourth line has changed, Kan represents the spine, so it says "Xian its mei"; the fifth line is in the proper position and upright, so there is no regret. The Small Image Commentary says: Feeling the mei is the heart's intention reaching the end. Li Dingzuo comments: "End" is like "top." The fourth line responds to the first line, the third line follows the second line, and the fifth line is closely connected to the sixth line at the top, so it says "Xian its mei"; the phrase "will at the end" means the intention of the fifth line reaches the sixth line at the top. The line statement for the sixth line says: The feeling reaches the jaw, cheek, and tongue. Yu Fan explains: The area between the ear and the eye is called "Fu jia"; since the fourth line has changed into the eye, Kan represents the ear, and Dui represents the mouth and tongue, so it says "Xian its fu jia she." The Small Image Commentary says: Feeling the fu jia she is merely speaking with the mouth and tongue. Yu Fan says: "Ying" means transmission; the sixth line cannot reach the third line, so it only feels through the mutual communication between mountain and marsh, hence it says "transmitting by mouth."

《序卦》曰：夫婦之道，不可不久也。故受之以恆。恆者，久也。 鄭玄曰：言夫婦當有終身之義。夫婦之道，謂咸也。 (巽下震上)。恆：亨，無咎，利貞。 虞翻曰：恆，久也。與益旁通。乾初之坤四，剛柔皆應，故“通，無咎，利貞”矣。 鄭玄曰：恆，久也。巽為風，震為雷，雷風相須而養物，猶長女承長男，夫婦同心而成家，久長之道也。夫婦以嘉會禮通，故“無咎”。其能和順幹事，所行而善矣。 利有攸往。 虞翻曰：初利往之四，終變成益，則初四二五皆得其正，終則有始，故“利有攸往”也。

The *Xugua Zhuan* says: The way of husband and wife cannot be without constancy, so the *Xian* hexagram is followed by the *Heng* hexagram; "Heng" means constancy. Zheng Xuan explains that this refers to the duty of husband and wife to remain together for life; the way of husband and wife refers to the previous *Xian* hexagram. The *Heng* hexagram has *Xun* below and *Zhen* above. The hexagram statement says: It is smooth, without blame, favorable to maintain the correct course. Yu Fan explains through the concept of mutual transformation and hexagram change: "Heng" means constancy; this hexagram is mutually transformative with the *Yi* hexagram; the initial line of *Qian* moves to the fourth line of *Kun*, and the six lines correspond in pairs of yin and yang, so it is said "smooth, without blame, favorable to maintain the correct course." Zheng Xuan also explains from the perspective of natural phenomena and human relationships: "Heng" means long duration; *Xun* represents wind, *Zhen* represents thunder, and thunder and wind depend on each other to nurture all things, just like the elder daughter serving the elder son, husband and wife working together to form a family, which is the way of constancy. Because the marriage is a beautiful union and the rites are well established, there is no blame; being able to act in harmony, their actions naturally become good. The hexagram statement also says: It is favorable to go somewhere. Yu Fan says: The initial line is favorable to go to the fourth line, eventually transforming into the *Yi* hexagram, so the initial and fourth lines, as well as the second and fifth lines, all return to the correct positions; the end is also the beginning, so "favorable to go somewhere."

《彖》曰：恆，久也。剛上而柔下， 王弼曰：剛尊柔卑，得其序也。 雷風相與，巽而動， 蜀才曰：此本泰卦。 案：六四降初，初九升四，是剛上而柔下也。分乾與坤，雷也。分坤與乾，風也。是雷風相與，巽而動也。 剛柔皆應，恆。 《九家易》曰：初四二五雖不正，而剛柔皆應，故“通無咎”矣。 恆亨，無咎，利貞，久於其道也。 荀爽曰：恆，震世也，巽來乘之，陰陽合會，故“通無咎”。長男在上，長女在下，夫婦道正，故“利貞，久於其道也”。

The Commentary on the Judgment says: "Constantness means enduring; the strong is above and the yielding is below." Wang Bi explains: "The strong is honorable, the yielding is humble, each in its proper order." The Commentary on the Judgment continues: "Thunder and wind support each other, yielding yet active." Shu Cai, based on the changing of the hexagram, says: "This hexagram originates from the hexagram Tai." Li Dingzuo comments: "In the hexagram Tai, the line six in the fourth descends to the first position, and the line nine at the beginning ascends to the fourth position, thus the strong is above and the yielding is below; taking one line from Qian and giving it to Kun forms Zhen (Thunder), and taking one line from Kun and giving it to Qian forms Xun (Wind), thus Thunder and Wind interact, Xun is yielding yet active." The Commentary on the Judgment further says: "Each yao of the strong and yielding corresponds, thus it is called 'Constantness.'" The Nine Schools' Commentary says: "Although the first and fourth, the second and fifth are not in the proper position, the strong and yielding correspond with each other, thus 'smooth and without blame.'" The Commentary on the Judgment says: "The smoothness, without blame, and advantage of uprightness in 'Constantness' is because it can maintain its proper path for a long time." Xun Shuang, based on the world and response lines and the rising and falling, says: "Constantness is the world hexagram of the Zhen (Thunder) group, and Xun (Wind) comes to join it, yin and yang combine, thus 'smooth and without blame'; the elder son is above, the elder daughter is below, the way of husband and wife is correct, thus 'advantage of uprightness, enduring in its way.'"

天地之道，恆久而不已也。 虞翻曰：泰，乾坤為天地。謂終則復始，有親則可久也。 利有攸往，終則有始也。 荀爽曰：謂乾氣下終，始復升上居四也。坤氣上終，始復降下居初者也。 日月得天而能久照， 虞翻曰：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”也。 四時變化而久成。 虞翻曰：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。故“四時變化而能久成”。謂乾坤成物也。

The Commentary on the Judgment says: The way of Heaven and Earth is constant and unceasing. Yu Fan explains: The hexagram of Constancy comes from the hexagram of Great Communication. In Great Communication, Heaven and Earth are the two trigrams; what is meant by constancy is that after completion, it begins anew, and through mutual affinity, it can last long. The Commentary on the Judgment says: It is advantageous to go forward, because the end is also the beginning. Xun Shuang explains according to the movement of Heaven ascending and Earth descending: When the energy of Heaven descends to the end, it rises again to the fourth position; when the energy of Earth ascends to the end, it descends again to the first position. The Commentary on the Judgment says: The sun and moon rely on Heaven and can shine long. Yu Fan says: When the first line moves, it becomes Qian (Heaven), at the second line it becomes Li (Fire), which is the sun, and at the third line it becomes Kan (Water), which is the moon. Therefore, it says, "The sun and moon rely on Heaven and can shine long." The Commentary on the Judgment says: The four seasons change and thus can lastingly generate all things. Yu Fan says: Spring and summer belong to "change," while autumn and winter belong to "transformation." When change reaches the second line, it becomes Li (Fire), which is summer; when it reaches the third line, it becomes Dui (Lake), which is autumn; when it reaches the fourth line, it becomes Zhen (Thunder), which is spring; when it reaches the fifth line, it becomes Kan (Water), which is winter. Therefore, it says, "The four seasons change and thus can lastingly generate all things," which is the way Heaven and Earth generate all things.

聖人久於其道，而天下化成。 虞翻曰：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，故“化成天下”。 觀其所恆，而天地萬物之情可見矣。 虞翻曰：以離日照乾，坎月照坤，萬物出震，故“天地萬物之情可見矣”。與咸同義也。 《象》曰：雷風，恆。 宋衷曰：雷以動之，風以散之。二者常相薄，而為萬物用，故君子象之，以立身守節而不易道也。 君子以立不易方。 虞翻曰：君子謂乾三也。乾為易，為立；坤為方。乾初之坤四，三正不動。故“立不易方”也。

The Commentary on the Judgment says: The sage maintains his correct path for a long time, and thus the world is cultivated and formed. Yu Fan explains: "The sage" refers to Qian, which represents the Way. The first and second lines have already attained the correct position, and the fourth and fifth lines each return to their proper places, making the whole hexagram become Ji Ji, which is stable and orderly. This is consistent with the meaning of the Commentary on the Judgment of the Qian hexagram, "The Way of Qian changes and transforms, each thing attains its proper nature and destiny." The hexagram also contains two lower and upper Li images, with layers of brightness attached to the correct position, so it is said "the world is cultivated and formed." The Commentary on the Judgment says: Observing what it constantly maintains, the true nature of heaven and earth and all things can be seen. Yu Fan says: Using the brightness of Li to illuminate Qian and the brightness of Kan to illuminate Kun, all things also arise from Zhen, so "the true nature of heaven and earth and all things can be seen," which is the same meaning as the Commentary on the Judgment of the Xian hexagram. The Great Image Commentary says: Thunder and Wind, that is Heng. Song Zhong explains: Thunder is used to stir up all things, Wind is used to scatter all things, both constantly interact and are used by all things, so the gentleman takes this as an image, establishing himself and maintaining his virtue without changing his path. The Great Image Commentary continues: The gentleman thus establishes himself without changing his direction. Yu Fan says: "The gentleman" refers to the third line of Qian. Qian represents change and establishment, and Kun represents direction. The first line of Qian exchanges with the fourth line of Kun, while the third line remains in its correct position and does not move, so it is said "established without changing direction."

初六：浚恆，貞凶，無攸利。 侯果曰：浚，深。恆，久也。初本六四，自四居初，始求深厚之位者也。位既非正，求乃涉邪。以此為正，凶之道也。故曰“浚恆，貞凶，無攸利”矣。 《象》曰：浚恆之凶，始求深也。 虞翻曰：浚，深也。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”。 九二：悔亡。 虞翻曰：失位悔也，動而得正，處中多譽，故“悔亡”也。 《象》曰：九二悔亡，能久中也。 荀爽曰：乾為久也。能久行中和，以陽據陰，故曰“能久中也”。

The first line statement says: To seek depth from the beginning, and to hold on firmly leads to danger, and brings no benefit. Hou Guo explains: "Jun" means deep, and "Heng" means enduring. Initially, the line six at the beginning was line four in the卦 Tai, moving from the fourth position to the first, it starts off seeking a deep position. Since its position is not proper, its pursuit is close to wrong ways, taking such a way as the correct path, is the way to bring misfortune, hence it says "Jun Heng, Zhen Xiong, Wu You Li." The Small Image Commentary says: The reason why Jun Heng is dangerous is because it seeks depth from the beginning. Yu Fan explains: "Jun" means deep; the first line is at the very bottom, so it is called "Jun," combining to form "Jun Heng." The first line of Qian has the image of a deep abyss, so it is called "deep." Line six is not in the proper position, it only becomes proper after moving, and Qian has the meaning of beginning, so it is said "the beginning seeking depth." The second line statement says: Regret disappears. Yu Fan explains: The second line was originally not in the proper position and had regret, but after moving it becomes the proper position, and it is in the middle of the lower trigram and gains much praise, so "regret disappears." The Image Commentary says: The reason why the regret disappears for the second line is because it can maintain the middle for a long time. Xun Shuang explains: Qian has the meaning of enduring; the second line can endure in practicing the middle and harmonious way, with a yang line occupying a yin position, so it is said "can endure in the middle."

九三：不恆其德，或承之羞，貞吝。 荀爽曰：與初同象，欲據初，隔二。與五為兌，欲悅之，隔四。意無所定，故“不恆其德”。與上相應，欲往承之，為陰所乘，故“或承之羞”也。貞吝者，謂正居其所，不與陰通也。無居自容，故“貞吝”矣。 《象》曰：不恆其德，無所容也。 《九家易》曰：言三取初隔二，應上見乘，是“無所容”。無居自容，故“貞吝”。 九四：田無禽。《象》曰：久非其位，安得禽也。 虞翻曰：田為二也。地上稱田，無禽，謂五也。九四失位，利二上之五，已變承之。故曰“田無禽”。言二五皆非其位，故《象》曰：“久非其位，安得禽也。”。

The third line statement says: He cannot maintain his virtue consistently, sometimes bringing disgrace, and remaining steadfast brings regret. Xu Shuang explains: The third line is in the same yang position as the first line, wanting to possess the first line, but being blocked by the second line; it forms the trigram Dui with the fifth line, wanting to please it, but being blocked by the fourth line; his mind has no place to rest, hence saying 'not maintaining his virtue.' It corresponds with the sixth line above, wanting to go forward to serve, but being taken advantage of by the yin line, hence saying 'sometimes bringing disgrace.' As for '贞吝,' it refers to staying upright in place, not connecting with the yin line, but still having no place to rest, hence regret. The Small Image Commentary says: Not maintaining virtue leads to having nowhere to rest. The Nine Schools Commentary says: The third line wants to take the first line but is blocked by the second line; it wants to correspond with the sixth line but is taken advantage of by the yin line, which is 'no place to rest'; having nowhere to rest and not being able to rest, hence '贞吝.' The fourth line statement says: Hunting without catching any game; the Small Image Commentary says: Staying in an inappropriate position for a long time, how can one catch game? Yu Fan explains: '田' refers to the second line, and the area above the ground is called '田'; '无禽' refers to the fifth line. The fourth line is not in the proper position, it should allow the second line to move up to the fifth position, and then itself move to serve it, hence '田无禽.' This means that the second and fifth lines are not in their proper positions, hence the Small Image Commentary says 'being in an inappropriate position for a long time, how can one catch game.'

六五：恆其德，貞婦人吉，夫子凶。 虞翻曰：動正成乾，故“恆其德”。婦人謂初。巽為婦。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”。終變成益，震四從巽，死於坤中，故“夫子凶”也。 《象》曰：婦人貞吉，從一而終也。 虞翻曰：一謂初，終變成益，以巽應初震，故“從一而終也”。 夫子制義，從婦凶也。 虞翻曰：震沒從巽入坤，故“從婦凶”矣。 上六：震恆，凶。《象》曰：震恆在上，大無功也。 虞翻曰：在震上，故“震恆”。五動乘陽，故“凶”。終在益上，五遠應，故“無功也”。

The line statement for the fifth line says: "Maintaining one's virtue, a woman who holds to this is auspicious, but a man who holds to this is inauspicious." Yu Fan explains according to the changing of the hexagram: the fifth line moving becomes correct and forms the hexagram Qian, so it is said "maintaining one's virtue." "Woman" refers to the first line, as Xun represents a woman; the entire hexagram finally transforms into Yi, with the fourth line of Zhen returning to the first position, allowing the woman to be united with the yang, remaining loyal to one, hence "the virtuous woman is auspicious." Zhen is the eldest son of Qian, yet here it acts as the husband of Xun, hence called "the husband's son"; after transforming into Yi, the fourth line of Zhen submits to Xun, sinking into Kun, hence "the husband's son is inauspicious." The Small Image Commentary says: a woman who maintains correctness gains auspiciousness, by remaining loyal to one. Yu Fan says: "one" refers to the first line; after transforming into Yi, Xun responds to the first line of Zhen, hence "remaining loyal to one." The Small Image Commentary also says: a man should make decisions, but if he一味 submits to a woman, it is inauspicious. Yu Fan says: Zhen sinks down and follows Xun into Kun, hence "submitting to the woman is inauspicious." The line statement for the sixth line says: "Zhen moves ceaselessly yet seeks constancy, which is dangerous." The Small Image Commentary says: "Zhen moves ceaselessly yet occupies a high position, resulting in great failure." Yu Fan says: the sixth line is above the Zhen hexagram, hence called "Zhen's constancy"; the fifth line moves and overpowers the yang, hence "dangerous." It finally occupies the upper position of Yi, being distant from the fifth line and without resonance, hence "no success."

《序卦》曰：物不可以久居其所，故受之以遁。遁者，退也。 韓康伯曰：夫婦之道，以恆為貴，而物之所居，不可恆，宜與世升降，有時而遁者也。 (艮下乾上)。遁：亨。 虞翻曰：陰消姤二也。艮為山，巽為入，乾為遠，遠山入藏，故“遁”，以陰消陽，子弒其父，小人道長，避之乃通，故遁而通。則當位而應，與時行也。

The "Xu Guan Zhuan" says: All things cannot remain in one place forever, so after the "Heng" hexagram comes the "Dun" hexagram; "Dun" means to retreat. Han Kangbo explains: The way of husband and wife values constancy, but the position where things reside cannot remain fixed. They should rise and fall according to the times, and at times they must retreat. The "Dun" hexagram has the "Gen" below and the "Qian" above. The hexagram statement says: It is smooth. Yu Fan explains according to the twelve message hexagrams: "Dun" represents the decline of yin and the increase of yang, formed by adding one line to the "Gou" hexagram. "Gen" is mountain, "Xun" is wind, and "Qian" is distance. Far away, entering the mountain to hide, hence it is called "Dun." The decline of yin and the increase of yang is like a son killing his father, the way of the small person is growing, so one must avoid it to achieve smoothness. Therefore, retreating leads to smoothness. The nine in the fifth is in the proper position and corresponds with the six in the second, which is following the times.

小利貞。 虞翻曰：小，陰，謂二。得位浸長，以柔變剛，故“小利貞”。 鄭玄曰：遁，逃去之名也。艮為門闕。乾有健德。互體有巽，巽為進退。君子出門，行有進退，逃去之象。二五得位而有應，是用正道得禮見召聘。始仕他國，當尚謙謙。小其和順之道，居小官，乾小事其進以漸，則遠妨忌之害，昔陳敬仲奔齊辭卿是也。

The Hexagram Statement continues: "The small one benefits from upholding the right path." Yu Fan explains: "Small" refers to Yin, that is, the Second Line; it is in its proper position and gradually grows, transforming from softness to firmness, hence it says "small benefits from upholding the right path." Zheng Xuan, relying on symbolic imagery and historical events, says: "Retreating" is the name of fleeing. The Gate and Threshold trigram represents a gate, and the Heaven trigram has the virtue of firm strength; the interacting trigrams also include the Wind trigram, which governs movement forward and backward. A gentleman leaving the gate, moving forward and backward, is exactly the image of fleeing. The Second and Fifth Lines each occupy their proper positions and correspond with each other, indicating that the gentleman, following the right path, is properly summoned and appointed according to propriety. When one first goes to another country to take office, one should value humility and humility again, lowering one's harmonious way, taking a small position and handling small matters, advancing step by step, thus avoiding the calamity of being disliked and harmed. In the past, Chen Jingzhong fled to the state of Qi and declined the position of a minister, which is an example of this.

《彖》曰：遁亨，遁而亨也。 侯果曰：此本乾卦。陰長剛殞，君子遁避，遁則通也。 剛當位而應，與時行也。 虞翻曰：剛謂五而應二，艮為時，故“與時行”矣。 小利貞，浸而長也。 荀爽曰：陰稱小，浸而長，則將消陽，故“利正”。居二與五相應也。 遁之時義大矣哉。 陸績曰：謂陽氣退，陰氣將害，隨時遁避，其義大矣。 宋衷曰：太公遁殷，四皓遁秦之時也。

The Commentary on the Judgment says: The hexagram Dùn (Retreat) is able to be prosperous because it understands retreat. Hou Guo explains: This hexagram originally comes from the hexagram Qian (Heaven). Yin energy gradually increases while the virtue of Yang is diminished, so the gentleman retreats. Retreating leads to prosperity. The Commentary on the Judgment says: The strong line is in the correct position and has a corresponding line, acting in accordance with the situation. Yu Fan says: "Strong" refers to the line Nine in the Fifth, which corresponds with the line Six in the Second. The term "Gèn" (Obstruction) sometimes means "in accordance with the time," so it says "acting in accordance with the time." The Commentary on the Judgment says: The small one benefits from upholding the correct path because Yin is gradually growing. Xun Shuang explains: Yin is called "small," and as it gradually grows, it will eliminate Yang, so it warns it to "benefit from upholding the correct path." It is in the second position and corresponds with Nine in the Fifth. The Commentary on the Judgment praises: The situation and meaning of the hexagram Dùn are indeed significant. Lu Ji explains: This refers to the retreat of Yang energy and the impending harm of Yin energy. Being able to retreat in accordance with the situation, the meaning is profound. Song Zhong cites historical examples to illustrate: Jiang Taigong avoided King Zhou of Shang, and the four hermits of Shangshan avoided the Qin dynasty, exactly in such a time.

《象》曰：天下有山，遁。 崔覲曰：天喻君子，山比小人。小人浸長，若山之侵天。君子遁避，若天之遠山，故言“天下有山遁也”。 君子以遠小人，不惡而嚴。 虞翻曰：君子謂乾。乾為遠，為嚴。小人謂陰。坤為惡，為小人。故“以遠小人，不惡而嚴”也。 侯果曰：群小浸盛，剛德殞削，故君子避之。高尚林野，但矜嚴於外，亦不憎惡於內，所謂吾家耄遜於荒也。

The Great Image Commentary says: Below heaven there is a mountain, which is the hexagram of Retreat. Cui Jin explains: Heaven symbolizes the gentleman, and the mountain symbolizes the petty person; the petty person gradually grows stronger, like a mountain pressing against heaven; the gentleman retreats, as if heaven is far away from the mountain, hence it is said, "Heaven below a mountain, Retreat." The Great Image Commentary continues: Therefore, the gentleman keeps distance from the petty person, without showing hatred but maintaining dignity. Yu Fan explains from the symbolic meaning: "The gentleman" refers to Qian, which represents distance and dignity; "the petty person" refers to Yin, which represents evil and the petty person, hence it is said, "By keeping distance from the petty person, without hatred but with dignity." Hou Guo explains from the human aspect: Petty persons gather in groups and their power grows daily, the virtue of uprightness is diminished, so the gentleman avoids them, retreating into mountains and forests; he maintains composure and dignity on the outside, but does not harbor hatred within, which is the attitude described in the Book of Documents, the chapter on Weizi, "My elder brother retreats to the wilderness."

初六：遁尾，厲，勿用有攸往。 陸績曰：陰氣已至於二，而初在其後，故曰“遁尾”也。避難當在前，而在後，故“厲”。往則與災難會，故“勿用有攸往”。 《象》曰：遁尾之厲，不往何災也。 虞翻曰：艮為尾也。初失位，動而得正，故“遁尾厲”。之應成坎為災，在艮宜靜，若不往於四，則無災矣。

The line statement of the first line says: Retreat and be at the end, dangerous, do not go anywhere. Lu Ji explains: Yin energy has reached the second line, but the first line is still behind it, so it is called "retreating at the end"; avoiding calamity should be done ahead, but now it is behind, hence "dangerous." Going further would meet disaster, so it says "do not go anywhere." The Small Image Commentary says: Retreating at the end is dangerous, if one does not go anywhere, what disaster is there? Yu Fan explains: Gen represents the tail; the first line is not in the proper position, and only after movement does it become correct, hence "retreating at the end is dangerous." If it goes to respond to the ninth in the fourth line, it becomes Kan and brings disaster; being in the Gen structure should be still, as long as it does not go to the fourth position, there will be no disaster.

六二：執之用黃牛之革，莫之勝說。 虞翻曰：艮為手，稱執；否坤為黃牛；艮為皮。四變之初，則坎水濡皮。離日乾之。故“執之用黃牛之革”。莫，無也。勝，能。說，解也。乾為堅剛，巽為繩，艮為手，持革縛三在坎中，故“莫之勝說”也。 《象》曰：執用黃牛，固志也。 侯果曰：六二離爻，離為黃牛。體艮履正，上應貴主。志在輔時，不隨物遁。獨守中直，堅如革束。執此之志，莫之勝說。殷之父師，當此爻矣。

The line statement for the second line says: Using a rope made of yellow oxhide to bind him, no one can untie it. Yu Fan explained from the symbolic meaning: Gen represents the hand, so it is called 'to hold'; the坤 in the Guī卦 represents the yellow ox, and Gen represents the hide. When the nine in the fourth line changes to the first position, there is Kan water soaking the leather, and then Li sun dries it, so it is said 'to hold with the hide of the yellow ox.' 'Mo' means no, 'sheng' means to be able, and 'yue' means to untie; Qian represents firmness and strength, Xun represents rope, and Gen represents the hand. The hand holds the hide rope to bind the nine in the third line in Kan, so it is said 'no one can untie it.' The Small Image Commentary says: Using the hide of the yellow ox to bind, is about firm will. Hou Guo explained: The second line is a line of Li, and Li represents the yellow ox; it is in the body of Gen and acts with uprightness. It corresponds to the noble ruler above. Its will is to correct the times, not willing to retreat with the crowd, but alone maintaining the middle and uprightness, firm as the hide rope binding; holding to such a will, no one can untie it. Ji Zi of the Shang dynasty was worthy of this line.

九三：係遁，有疾厲，畜臣妾，吉。 虞翻曰：厲，危也。巽為四變，時九三體坎，坎為疾。故“有疾厲”。遁陰剝陽，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”也。 《象》曰：係遁之厲，有疾憊也。 王肅曰：三上繫於二而獲遁，故曰係遁。病此係執而獲危懼，故曰“有疾憊也”。此於六二，畜臣妾之象。足以畜其臣妾，不可施為大事也。 畜臣妾吉，不可大事也。 虞翻曰：三動入坤，坤為事，故“不可大事也”。 荀爽曰：大事謂與五同任天下之政。潛遁之世，但可居家畜養臣妾，不可治國之大事。

The third line statement says: There is a retreat with attachment, there is illness and danger, and it is auspicious to keep servants and concubines. Yu Fan explains: "Lai" means danger; when the trigram Xun moves at the fourth line, the nature of the third line becomes Kan, and Kan represents illness, so it is said "there is illness and danger." The Duan hexagram represents the gradual decline of yin over yang; when the third line is eliminated, it becomes Kun. The top line exchanges position with the third line; Kun represents ministers, and Dui represents concubines. The top line comes down to the third position, below it is Kun and above it corresponds to Dui, so it is said "keeping ministers and concubines is auspicious." The Small Image Commentary says: the danger of being attached to retreat is due to illness and being in a difficult situation. Wang Su explains from the perspective of human affairs: the third line is connected upward to the second line and thus can retreat, so it is called "attached retreat"; precisely because of this attachment and fixation, danger arises, so it is said "there is illness and exhaustion." For the second line, this represents the image of keeping ministers and concubines—sufficient to keep them, but not enough to undertake great matters. The line statement says: keeping ministers and concubines is auspicious, but not suitable for great undertakings. Yu Fan says: when the third line moves, it enters Kun, and Kun represents matters, so "not suitable for great matters." Xun Shuang adds: the so-called great matters refer to sharing the governance of the country with the fifth line; during the time of retreat and withdrawal, one can only stay at home and keep ministers and concubines, but cannot engage in great state affairs.

九四，好遁，君子吉，小人否。 虞翻曰：否乾為好，為君子；陰稱小人。動之初，故“君子吉”。陰在四多懼，故“小人否”。得位承五，故無凶咎矣。 《象》曰：君子好遁，小人否也。 侯果曰：不處其位，而遁於外，好遁者也。然有應在初，情未能棄。君子剛斷，故能舍之。小人繫戀，必不能矣。故“君子吉，小人凶”矣。 九五：嘉遁，貞吉。 虞翻曰：乾為嘉，剛當位應二，故“貞吉”。謂三已變，上來之三，成坎象，故曰“以正志也”。 《象》曰：嘉遁貞吉，以正志也。 侯果曰：時否德剛，雖遁中正，嘉遁者也。故曰“貞吉”。遁而得正，則群小應命，所謂紐以紊之。剛正群小之志，則殷之高宗當此爻矣。

The fourth line statement says: Being able to let go and retreat, the gentleman is auspicious, while the petty person cannot do so. Yu Fan explains: The "Qie" hexagram's Heaven has the meaning of beauty, and it is also for the gentleman; the yin line is called the petty person. The ninth line four moves downward to correspond with the first line, so it says "the gentleman is auspicious"; yin lines in the fourth position often have worries and fears, so it says "the petty person is not." The ninth line four is in its proper position and above the ninth line five, so there is no danger or fault. The Small Image Commentary says: The gentleman can let go and retreat, while the petty person cannot. Hou Guo explains: Not being content in one's position and retreating outside is called "good retreat"; however, the ninth line four corresponds with the first line six, and emotionally still clings. The gentleman is firm and resolute, so he can let go; the petty person is attached and reluctant, so he definitely cannot do it, hence it says "the gentleman is auspicious, the petty person is inauspicious." The fifth line statement says: A beautiful retreat, keeping to the right path brings auspiciousness. Yu Fan says: Heaven has the meaning of beauty, the ninth line five is yang and in its proper position, and corresponds with the sixth line two, so it says "keeping to the right path is auspicious"; the third line has already changed, the top line comes down to occupy the third position and forms the Kan image, so the Small Image Commentary says "keeping the mind right." The Small Image Commentary says: A beautiful retreat and keeping to the right path brings auspiciousness, because the mind is right. Hou Guo explains from historical events: When the situation is closed off and his virtue is strong and vigorous, even though he retreats, he still maintains the middle and uprightness, this is called a beautiful retreat, so it says "keeping to the right path is auspicious." Retreating while keeping to the right path, the multitude of petty persons will obey, which is what is meant by using a纲纽 to control disorder; being able to correct the minds of the petty persons, then King Wu Ding of the Shang Dynasty is worthy of this line.

上九：肥遁，無不利。 虞翻曰：乾盈為肥。二不及上，故“肥遁無不利”。《象》曰：“無所疑也。” 《象》曰：肥遁無不利，無所疑也。 侯果曰：最處外極，無應於內。心無疑戀，超世高舉。果行育德，安時無悶，遁之肥也。故曰“肥遁無不利”，則潁濱巢許當此爻矣。

The line statement for the top line says: Retreating with ease and composure, there is no disadvantage. Yu Fan explains: The fullness of the Heaven element is called 'fat'; the Yin energy of line six-two has not yet reached the top line, so it is said 'fat retreat brings no disadvantage.' The Small Image Commentary therefore says 'there is no doubt.' The Small Image Commentary says: 'Fat retreat brings no disadvantage' means there is no doubt in the heart. Hou Guo explains: The top line is at the outermost extreme, and there is no corresponding line within the inner trigram. The mind is free from doubt and attachment, transcending worldly concerns and retreating far away; acting decisively to cultivate virtue, content with fate without feeling distressed, this is the ease and comfort of retreat, so it is said 'fat retreat brings no disadvantage.' Chao Fu and Xu You by the river of Ying water are worthy of this line.

《序卦》曰：物不可以終遁，故受之以大壯。 韓康伯曰：遁，君子以遠小人。遁而後通，何可終耶。陽盛陰消，君子道勝也。 (乾下震上)。大壯：利貞。 虞翻曰：陽息，泰也。壯，傷也。大謂四，失位為陰所乘。兌為毀折傷，與五易位乃得正，故“利貞”也。 《彖》曰：大壯，大者壯也。 侯果曰：此卦本坤。陰柔消弱，剛大長壯，故曰“大壯”也。

The "Sequence of Hexagrams" says: All things cannot always retreat, so after the hexagram "Dun" (Retreat) comes "Da Zhuang" (Great Strength). Han Kangbo explains: "Dun" is the way of the gentleman to keep distance from petty people; after retreat, one can achieve progress, how could one always retreat? When the yang energy is strong and the yin energy weakens, this is the way of the gentleman gaining the upper hand. The hexagram "Da Zhuang" has the trigram Qian (Heaven) above and Zhen (Thunder) below. Its hexagram statement says: It is favorable to maintain the correct path. Yu Fan explains according to the twelve changing hexagrams: Yang energy grows, and this hexagram comes from "Tai" (Great Harmony). "Zhuang" here is interpreted as injury; "Da" refers to the nine in the fourth line, which is not in the correct position and is occupied by a yin line. Dui (Lake) has the meaning of destruction and injury. The nine in the fourth line exchanges positions with the six in the fifth line to become correct, hence it says "favorable to maintain the correct path." The "Commentary on the Judgment" says: "Da Zhuang" means that the yang is greatly strong. Hou Guo explains: This hexagram originally comes from Kun (Earth). The yin and softness gradually retreat and weaken, while the strong and great energy grows and becomes strong, hence it is called "Da Zhuang."

剛以動，故壯。 荀爽曰：乾剛震動，陽從下升，陽氣大動，“故壯”也。 大壯利貞，大者正也。 虞翻曰：謂四進之五乃得正，故“大者正也”。 正大而天地之情可見矣。 虞翻曰：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。 《象》曰：雷在天上，大壯。 崔覲曰：乾下震上，故曰“雷在天上”。一曰：雷，陽氣也。陽至於上卦。能助於天威，大壯之象也。 君子以非禮弗履。 陸績曰：天尊雷卑，君子見卑乘尊，終必消除，故象以為戒，“非禮不履”。

The Commentary on the Judgment says: With strong and vigorous movement, therefore it is strong and powerful. Xu Shuang explains: The lower trigram is Qian, representing strength, and the upper trigram is Zhen, representing movement. Yang energy rises from below, and the great movement of yang energy leads to strength and power. The Commentary on the Judgment says: Great strength is favorable to maintaining correctness, because a great yang must be upright. Yu Fan says: This refers to the Nine in the Fourth moving to the fifth position to achieve the correct position, so it is said, "Greatness is correct." The Commentary on the Judgment says: Upright and great, the true nature of heaven and earth can be seen. Yu Fan says: "Correctness and greatness" refers to the Nine in the Fourth moving to the fifth position to form the hexagram Xu; using Li (fire) to illuminate the sky and Kan (water) to illuminate the earth, so "the nature of heaven and earth can be seen." The Great Image Commentary says: Thunder resounds in the sky, which is the hexagram Great Strength. Cui Jin explains: Qian is below and Zhen is above, so it is said, "Thunder in the sky"; another interpretation is: Thunder is yang energy, yang energy rising to the upper trigram can enhance the power of heaven, which is the image of Great Strength. The Great Image Commentary continues: Therefore, a gentleman does not engage in improper actions. Lu Ji explains: Heaven is exalted and thunder is low, a gentleman sees the low surpassing the exalted and knows it will eventually be eliminated, so he uses this image to self-restrain—never taking a step further in improper actions.

初九：壯于趾，征凶，有孚。 虞翻曰：趾謂四。徵，行也。震足為趾，為徵。初得位，四不征之五，故“凶”。坎為孚，謂四上之五成坎，已得應四，故“有孚”。 《象》曰：壯于趾，其孚窮也。 虞翻曰：應在乾終，故“其孚窮也”。 九二：貞吉。《象》曰：九二貞吉，以中也。 虞翻曰：變得位，故“貞吉”。動體離，故“以中也”。

The first line statement says: "Strength is in the toes; going on a military campaign is ominous, but there is sincerity." Yu Fan explains: "Toes" refers to the fourth line; "going" is movement. Zhen represents the foot, so there is an image of toes and movement. The first line originally was in the correct position, but the fourth line does not advance to the fifth position, hence "omenous." Kan represents sincerity, meaning that if the fourth line moves up to the fifth position, it becomes Kan. The first line is in correspondence with the fourth line, hence "sincerity." The Small Image Commentary says: "Strength is in the toes; its sincerity must reach the end." Yu Fan says: the line that the first line corresponds to is at the end of the Qian trigram, hence "its sincerity reaches the end." The second line statement says: "Maintaining the correct position brings good fortune." The Small Image Commentary says: the second line maintains the correct position and thus brings good fortune, because it is in the center. Yu Fan says: if the second line moves, it attains the correct position, hence "good fortune"; one movement transforms its structure into Li, which has the image of attachment and being in the center, hence "because it is in the center."

九三：小人用壯，君子用罔，貞厲。 虞翻曰：應在震也。三，陽，君子。小人謂上。上逆，故“用壯”。謂二已變離，離為罔，三乘二，故“君子用罔”。體乾，夕惕，故“貞厲”也。 羝羊觸藩，羸其角。 荀爽曰：三與五同功，為兌，故曰“羊”。終始陽位，故曰“羝”。藩，謂四也。三欲觸四而危之，四反羸其角。角，謂五也。 《象》曰：小人用壯，君子罔也。 侯果曰：藩，謂四也。九四體震，為竹葦，故稱“藩”也。三互乾、兌、乾，壯；兌，羊，故曰“羝羊”。四藩未決，三宜勿往，用壯觸藩，求應於上，故角被拘羸矣。 案：自三至五，體兌為羊，四既是藩，五為羊角，即“羝羊觸藩，羸其角”之象也。

The line statement for the third line says: The petty person uses brute force, the gentleman uses the method of a net, and remaining firm is dangerous. Yu Fan explains: The line corresponding to the third line is Zhen; the third line is a yang position, representing the gentleman, and 'petty person' refers to the sixth line above. The sixth line is rebellious, so it is said 'using strength'. The second line has already transformed into Li, which represents a net, and the third line overpowers the second line, so it is said 'the gentleman uses a net'. The third line is at the end of the Qian trigram, which matches the meaning of the Qian hexagram 'being vigilant at night as if in danger', so it is said 'firmness with danger'. The line statement continues: A ram collides with the fence and gets its horn stuck. Xu Shuang explains: The third line and the fifth line have the same function, forming the body of Dui, so it is called 'ram'; it always remains in a yang position, so it is called 'didi', meaning ram. 'Fence' refers to the fourth line; the third line attempts to collide with the fourth line and puts it in danger, but the fourth line instead gets its horn stuck; 'horn' refers to the fifth line. The Small Image Commentary says: The petty person uses brute force, the gentleman uses the method of a net. Hou Guo explains: 'Fence' refers to the fourth line; the fourth line belongs to the Zhen trigram, which represents bamboo and reeds, so it is called 'fence'. The third line's interacting trigrams include Qian, Dui, and Qian again; Qian represents strength, Dui represents ram, so it is called 'didi ram'. The fourth line's fence has not yet been broken through, and the third line should not have gone forward, yet it relies on strength to collide with the fence, trying to seek support above, and ends up with its horn stuck. Li Dingzuo's commentary says: From the third line to the fifth line, they form the body of Dui, which is ram, and the fourth line is the fence, the fifth line is the ram's horn, which is exactly the symbolic meaning of 'didi ram colliding with the fence, getting its horn stuck'.

九四：貞吉，悔亡。藩決不羸，壯于大輿之腹。《象》曰：藩決不贏尚往也。 虞翻曰：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”。坤為大輿、為腹；四之五折坤，故“壯于大輿之腹”。而《象》曰“尚往者”，謂上之五。 六五：喪羊于易，無悔。 虞翻曰：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”矣。 《象》曰：喪羊于易，位不當也。 案：謂四五陰陽失正。陰陽失正，故曰“位不當”也。

The fourth line statement says: If one maintains correctness, it is auspicious, and regret disappears; the fence is broken open, the horn is no longer blocked, and strength is sufficient to support the large cart; The Small Image Commentary says: The fence is broken, which is to value moving forward. Yu Fan explains: The nine in the fourth is not in the correct position and originally has regret, but moving forward to the fifth position and attaining the center, so it is 'correct and auspicious' and 'regret disappears.' Its form and image correspond to the Gua of夬, so it is said 'the fence is broken'; the fourth line of Zhen moves upward to occupy the fifth position, thus breaking the fence, so it is said 'the fence is broken.' The Earthly element represents the large cart and the abdomen, and the nine in the fourth breaking the Earth element to reach the fifth position indicates 'strength in the abdomen of the large cart'; and the Small Image Commentary saying 'value moving forward' refers to the top line moving to the fifth position. The fifth line statement says: Losing a sheep in the field, there is no regret. Yu Fan explains: When the fourth line moves, it forms the Gua of Tai, and the Earth element has the meaning of loss, while the Heaven element represents the field; the nine in the fourth moving upward to the fifth position, the Earth element returns to the Heaven element, so it is said 'losing a sheep in the field.' After all lines move, they return to correctness and are in the center and harmony, so there is 'no regret.' The Small Image Commentary says: 'Losing a sheep in the field' refers to improper position. Li Dingzuo comments: This refers to the fourth and fifth lines where both yin and yang lose their correctness; yin and yang losing correctness, so it is said 'position is inappropriate.'

上六：羝羊觸藩，不能退，不能遂，無攸利，艱則吉。 虞翻曰：應在三，故“羝羊觸藩”。遂，進也。謂四已之五，體坎。上能變之巽，巽為進退。故“不能退，不能遂”。退則失位，上則乘剛，故“無攸利”。坎為艱，得位應三利上，故“艱則吉”。 《象》曰：不能退，不能遂，不詳也。 虞翻曰：乾善為詳，不得三應，故“不詳也”。 艱則吉，咎不長也。 虞翻曰：巽為長。動失位，為咎。不變之巽。故“咎不長也”。

The line statement for the sixth line above the hexagram says: A male sheep collides with a fence, cannot retreat, nor can it advance, there is no benefit, but if it can maintain the difficult path, it will be auspicious. Yu Fan explains: The sixth line corresponds with the third line, so it is said 'a male sheep colliding with a fence'; 'succeeding' refers to advancing. The fourth line has already reached the fifth position, its nature forms Kan; if the sixth line changes, it becomes Xun, which governs advancing and retreating, so it is said 'cannot retreat, cannot succeed'. Retreating would lose its position, advancing would overstep the yang, so 'there is no benefit'. Kan signifies difficulty, the sixth line is in its proper position and corresponds with the third line, so it is suitable to advance, thus 'difficulties bring auspiciousness'. The Small Image Commentary says: cannot retreat nor advance, indicates lack of caution. Yu Fan says: The virtue of Qian is careful consideration, the sixth line does not correspond with the third line, so 'it is not auspicious'. The Small Image Commentary also says: maintaining the difficult path brings auspiciousness, indicates that misfortune does not last long. Yu Fan says: Xun signifies extension; the sixth line, once it moves, loses its position and becomes misfortune, but it does not become Xun, so 'the misfortune does not last long'.

《序卦》曰：物不可以終壯，故受之以晉。晉者，進也。 崔覲曰：不可以終壯於陽盛，自取觸藩，宜柔進而上行，受茲錫馬。 (坤下離上)。晉：康侯用錫馬蕃庶，晝日三接。 虞翻曰：觀四之五。晉，進也。坤為康。康，安也；初動體屯，震為侯，故曰“康侯”。震為馬，坤為用，故“用錫馬”。艮為多，坤為眾，故“繁庶”。離日在上，故“晝日”。三陰在下，故“三接”矣。

The "Xugua Zhuan" says: All things cannot remain strong and prosperous forever, so after the hexagram "Da Zhuang" comes "Jin"; "Jin" means progress. Cui Jin explains: One cannot remain indefinitely in the extreme strength of yang energy, for that would lead to the calamity of being stuck in a thorny thicket. One should gradually advance with a gentle and harmonious approach, to receive the reward of horses. The hexagram "Jin" has the lower trigram Kūn (Earth) and the upper trigram Lí (Fire). The hexagram statement says: A peaceful prince receives many chariots and horses, and is honored three times in one day. Yu Fan explains the change in the hexagram: This hexagram arises from the fourth line of the hexagram "Guan" moving up to the fifth position. "Jin" means progress; Kūn is "kang," meaning peace; the first line moving gives rise to the hexagram "Zun," and Zhen represents a prince, so it is said "Kang Hou." Zhen represents horses, and Kūn represents use, so it is said "use receives horses"; Gen represents many, and Kūn represents multitude, so it is said "numerous offspring." Lí is the sun above, so it is said "daytime"; three yin lines below, so it is said "three times received."

《彖》曰：晉，進也。明出地上，順而麗乎大明。 崔覲曰：渾天之義，日從地出，而升於天，故曰“明出地上”。坤，臣道也。日，君德也。臣以功進，君以恩接，是以“順而麗乎大明”。雖以卦名，晉而五爻為主，故言“柔進而上行”也。 柔進而上行， 蜀才曰：此本觀卦。案：九五降四，六四進五，是柔進而上行也。

The Commentary on the Judgment says: "Jin" means advancement; light rises above the earth, and the soft and yielding is attached to the great light. Cui Jin explained according to the theory of the浑天: according to the principle of the浑天, the sun rises from beneath the earth and ascends to the sky, hence it is said "light rises above the earth." The earth represents the way of a minister, and the sun represents the virtue of a ruler; the minister advances by merit, and the ruler accepts him with grace, thus it is said "soft and yielding attached to the great light." Although this hexagram is named "Jin," it is mainly based on the sixth line in the fifth position, so the Commentary on the Judgment says "the soft and yielding advances upward." The Commentary on the Judgment says: the soft and yielding advances upward. Shu Cai explained according to the changing of the hexagram: this hexagram originates from the hexagram "Guan." Li Dingzuo's commentary says: in the hexagram "Guan," the nine in the fifth position descends to the fourth position, and the six in the fourth position ascends to the fifth position, which is the soft and yielding advancing upward.

是以康侯用錫馬蕃庶。 荀爽曰：陰進居五，處用事之位。陽中之陰，侯之象也；陰性安靜，故曰“康侯”。馬，謂四也。五以下，群陰錫四也。坤為眾，故曰“蕃庶”矣。 晝日三接也。 侯果曰：康，美也。四為諸侯，五為天子，坤為眾，坎為馬。天子至明於上，公侯謙順於下，美其治物有功。故蕃錫車馬，一晝三覿也。《采菽》刺幽王侮諸侯詩曰：雖無與之，路車乘馬。《大行人職》曰：諸公：三饗，三問，三勞；諸侯：三饗，再問，再勞；子男：三饗、一問、一勞，即天子三接諸侯之禮也。

The Commentary on the Judgment says: Therefore, the vassal states that are secure receive many chariots and horses. Xun Shuang explains: A yin line advancing to the fifth position, which is the position of authority and power; it is a yin line on a yang position, which is the image of a vassal lord; since yin is characterized by stillness, it is called "Kang Hou" ("the peaceful lord"). "Horse" refers to the ninth line in the fourth position; the numerous yin lines below the fifth position present the horse to the fourth. The earth represents multitude, so it is said "Fan Shu" ("numerous offspring"). The Commentary on the Judgment says: Three audiences in one day. Hou Guo explains: "Kang" means beauty; the fourth line represents the vassal lord, the fifth line represents the Son of Heaven, and the earth represents multitude, while the water trigram represents the horse. The Son of Heaven is above, extremely wise, while the princes are below, respectful and obedient. The Son of Heaven praises the vassal lord for his meritorious governance, thus bestowing upon him many chariots and horses, and receiving him three times in one day. The poem "Cai Shu" from the Book of Songs, the Small Ya, is a satire on King You of Zhou's neglect of his vassals, and it mentions that even if there is nothing else to give, one should give him a carriage and four horses. The official duties in the Book of Rites, the Grand Minister, specify: for the dukes, three banquets, three visits of condolence, and three rewards; for the marquises, three banquets, two visits of condolence, and two rewards; for the viscounts and counts, three banquets, one visit of condolence, and one reward—this is the ritual of the Son of Heaven receiving the marquises three times in one day.

《象》曰：明出地上。晉。君子以自昭明德。 鄭玄曰：地雖生萬物，日出於上，其功乃著，故君子法之，而“以明自昭其德”。 虞翻曰：君子謂觀乾。乾為德，坤為自，離為明。乾五動，以離日自照，故“以自昭明德”也。

The Great Image Commentary says: Light rises above the earth, which is the hexagram of Progress; the gentleman takes it as a model, and thus manifests his bright virtue. Zheng Xuan explains from a physical perspective: although the earth nurtures all things, its effects become evident only when the sun rises above the earth, so the gentleman follows this principle, using his own brightness to illuminate his virtue. Yu Fan explains from the perspective of the hexagram: "the gentleman" refers to the Qian line in the hexagram of Observation; Qian represents virtue, Kun represents self, and Li represents brightness; the fifth line of Qian changes, using Li's brightness to illuminate itself, hence it is said "to illuminate one's virtue through oneself."

初六：晉如，摧如，貞吉。罔孚，裕無咎。 虞翻曰：晉，進。摧，憂愁也。應在四，故“晉如”。失位，故“摧如”。動得位，故“貞吉”。應離為罔，四坎稱孚，坤弱為裕，欲四之五成巽，初受其命，故“無咎”矣。 《象》曰：晉如，摧如，獨行正也。 虞翻曰：初動震為行。初一稱獨也。 裕無咎，未受命也。 虞翻曰：五未之巽，故“未受命也”。

The line statement for the first line says: wanting to advance but encountering obstacles and worry, maintaining the correct path brings good fortune; not being trusted, but being generous and at ease brings no fault. Yu Fan explains: "Jin" means advancement, and "cui" means worry. The first line corresponds with the fourth line, so "Jin ru"; since the line is not in the correct position, it is "cui ru"; once it moves, it attains the correct position, so "zhen ji". The corresponding line Li has the image of a net, so it is called "wang"; the fourth line Kan is called "fu"; the line Kun is flexible, so it is called "yu". If the fourth line advances to the fifth position, it becomes Xun, and the first line accepts its command, so there is no fault. The Small Image Commentary says: wanting to advance but encountering obstacles, is to persist alone on the correct path. Yu Fan says: the first line once moves becomes Zhen, which represents movement; the first line is the first line, so it is called "du". The Small Image Commentary also says: being generous and without fault, is because it has not yet accepted the command. Yu Fan says: the fifth position has not yet become Xun, so it is "not having received the command".

六二：晉如，愁如，貞吉。 虞翻曰：震謂應，在坎上，故“愁如”。得位處中，故“貞吉”也。 受茲介福于其王母。 虞翻曰：乾為介福，艮為手，坤為虛，故稱“受”。介，大也。謂五已正中，乾為王，坤為母。故“受茲介福于其王母”。 《象》曰：受茲介福，以中正也。 《九家易》曰：五動得正中，故二受大福矣。大福，謂馬與蕃庶之物是也。

The second line statement says: One desires to advance but feels anxious in the heart; maintaining uprightness brings good fortune. Yu Fan explains: Zhen is the appropriate image for this line, which is located above Kan. Kan represents anxiety and danger, so it is said 'anxious like this'; since the second line is both in the proper position and in the center, it is said 'uprightness brings good fortune'. The line statement continues: receiving this great blessing from the Queen Mother. Yu Fan says: Qian represents great blessing, Gen represents the hand, and Kun represents emptiness or vacancy. Receiving it with empty hands is called 'receiving'; 'jie' means great. This refers to the fifth line already being in the center and upright, Qian represents the king, and Kun represents the mother, so it is said 'receiving this great blessing from the Queen Mother'. The Small Image Commentary says: receiving this great blessing is because of uprightness and centering. The Nine Schools' Commentary says: the fifth line moves and attains the center and uprightness, so the second line can receive great blessing; the so-called great blessing refers to the blessings mentioned in the hexagram statement, namely horses and numerous gifts.

六三：眾允，悔亡。 虞翻曰：坤為眾。允，信也。土性信，故“眾允”。三失正，與上易位，則“悔亡”，故《象》曰“上行也”。此則成小過，小過故有飛鳥之象焉。臼杵之利，見碩鼠出入坎穴，蓋取諸此也。 《象》曰：眾允之志，上行也。 虞翻曰：坎為志。三之上成震，故曰“上行也”。

The line statement for the third line says: All people believe and follow, regret disappears. Yu Fan explains: The earth represents the people; 'allow' means trust, and the earth's nature is to be trustworthy, so it is said 'all people trust'. The sixth line in the third position is not in the correct place, and when it exchanges position with the top nine, 'regret disappears', so the Small Image Commentary says 'upward movement'. This exchange forms the hexagram of 'Small Overstep', which is why 'Small Overstep' has the image of flying birds. The Great Treatise says that the advantage of the pestle and mortar is taken as an image from 'Small Overstep', and the saying about the big rat entering and exiting the hole is probably derived from this. The Small Image Commentary says: The people's trust and following is in the direction of upward movement. Yu Fan says: The water represents the will; when the sixth line in the third position moves upward to the upper position, it becomes the trigram of Thunder, so it is said 'upward movement'.

九四：晉如碩鼠，貞厲。 《九家易》曰：碩鼠，喻貪，謂四也。體離欲升，體坎欲降。遊不度瀆，不出坎也。飛不上屋，不至上也。緣不極木，不了離也。穴不掩身，五坤薄也。走不先足，外震在下也。五伎皆劣，四爻當之。故曰“晉如碩鼠”也。 《象》曰：碩鼠貞厲，位不當也。 翟元曰：碩鼠晝伏夜行，貪猥無已。謂雖進承五，然潛據下陰，久居不正之地，故有危厲也。

The fourth line statement says: Advancing is like a large rat, and remaining in place is dangerous. The "Nine Schools Commentary on the Yi" explains: A large rat symbolizes greed, and this refers to the nine in the fourth line. It is located in the Li trigram, wanting to ascend, yet in the Kan trigram, wanting to descend. Ancient people said that the shi mouse has five skills but none are mastered: it can swim but cannot cross great rivers, because it cannot escape the Kan; it can fly but cannot reach the roof, because it cannot reach the top line; it can climb but cannot reach the top of the tree, because it cannot break away from the Li trigram; it can dig but cannot hide itself, because the fifth position is over a thin坤 earth; it can run but cannot outrun human steps, because the outer trigram's Zhen foot is actually below. With five skills all failing, this exactly corresponds to the fourth line, hence the statement "Advancing like a large rat." The "Small Image Commentary" says: A large rat remaining in place is dangerous, because the position is inappropriate. Zhai Yuan explains: A large rat hides by day and comes out by night, greedy and base without end; this refers to the nine in the fourth line, which although advancing to serve the six in the fifth, secretly occupies the lower yin line, staying long in an improper position, hence the danger.

六五：悔亡，矢得勿恤，往吉，無不利。 荀爽曰：五從坤動而來為離。離者，射也。故曰“矢得”。陰居尊位，故有悔也。以中盛明，光照四海，故“悔亡勿恤，吉無不利”也。 《象》曰：矢得勿恤，往有慶也。 虞翻曰：動之乾乾，為慶也。矢古誓字。誓，信也。勿，無。恤，憂也。五變得正，坎象不見，故“誓得勿恤，往有慶也”。

The line statement of the fifth line says: regret disappears, there is no need to worry about gain or loss, going forward is auspicious, and there is nothing unfavorable. Xun Shuang explains: the fifth line comes from the earth trigram and changes to the fire trigram, which has the meaning of shooting, so it is said 'the arrow is obtained'. A yin line in a noble position originally would bring regret; but since it possesses the virtue of the center and shines brightly, illuminating the four seas, it is said 'regret disappears, no need to worry, auspicious and nothing is unfavorable'. The Small Image Commentary says: the arrow is obtained, no need to worry, going forward brings joy. Yu Fan offers another interpretation: the fifth line changes and combines with the heaven trigram, which has the meaning of joy. 'Arrow' is an ancient form of 'oath', which means trust; 'without' is 'wu', and 'worry' is 'xu'. The fifth line changes once and attains the correct position, so the image of the danger and worry of the water trigram disappears, hence it is said 'oath is obtained, no need to worry, going forward brings joy'.

上九：晉其角， 虞翻曰：五已變之乾，為首。位在首上，稱角。故“晉其角”也。 惟用伐邑，厲吉無咎，貞吝。 虞翻曰：坤為邑。動成震，而體師象，坎為心。故“維用伐邑”。得位乘五，故“厲吉，無咎”而“貞吝”矣。 《象》曰：惟用伐邑，道未光也。 荀爽曰：陽雖在上，動入冥豫，故道未光也。

The line statement of the top ninth line says: "It advances to the place of the animal's horn." Yu Fan explains: The sixth line in the fifth position has changed into Qian, and Qian represents the head; the position of the top ninth line is above the head, so it is called "horn," hence the statement "It advances to the horn." The line statement continues: It can only be used to attack one's own city, and after danger and hardship comes good fortune, without fault, but if one remains steadfast, there is regret. Yu Fan says: Kun represents a city; the top ninth line changing into Zhen, its nature also corresponds to the image of the "Military" hexagram, and Kan represents the heart, so it says "only used to attack the city." It is in a proper position and overpowers the sixth line in the fifth, so it is both "dangerous but good fortune, without fault" and "steadfastness brings regret." The Small Image Commentary says: Only used to attack the city, the way is not yet broadened. Xun Shuang explains: Although the yang line is high in position, once it moves, it falls into the upper sixth line of Yu, which is "blind joy," a state of darkness, hence the way is not yet broadened.

《序卦》曰：進必有所傷，故受之以明夷。夷者，傷也。 《九家易》曰：日在坤下，其明傷也。言進極當降，復入於地，故曰明夷也。 (離下坤上)。明夷：利艱貞。 虞翻曰：夷，傷也。臨二之三而反晉也。明入地中，故傷矣。 利艱貞。 虞翻曰：謂五也。五失位，變出成坎，為艱，故“利艱貞”矣。 鄭玄曰：夷，傷也。日出地上，其明乃光。至其入地，明則傷矣，故謂之明夷。日之明傷，猶聖人君子有明德，而遭亂世。抑在下位，則宜自艱，無干事政，以避小人之害也。

The "Xugua Zhuan" says: To advance without restraint will surely lead to injury, hence the "Jin" hexagram is followed by the "Mingyi" hexagram; "yi" means injury. The "Jiujia Yi" explains: The sun is located beneath the earth, its brightness is injured; this means that when advancement reaches its peak, one should descend again and sink back into the earth, hence it is called "Mingyi." The "Mingyi" hexagram has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: It is advantageous to maintain uprightness in hardship. Yu Fan, interpreting according to hexagram transformation, says: "Yi" means injury; this hexagram comes from the second line of the "Lin" hexagram rising to the third position, which is exactly the opposite of the "Jin" hexagram. Brightness sinking into the earth leads to injury. The hexagram statement says "advantageous to maintain uprightness in hardship," and Yu Fan explains that this refers to the sixth line in the fifth position. The sixth line in the fifth position is not in the correct position, and after transformation, it shows the image of Kan (Water), which represents hardship, hence it is said "advantageous to maintain uprightness in hardship." Zheng Xuan, interpreting from the sun's image and the world's condition, says: "Yi" means injury; the sun rises above the earth, its brightness shines; when it falls below the earth, its brightness is injured, hence it is called "Mingyi." The brightness of the sun being injured is like a sage or virtuous person possessing bright virtue yet encountering a chaotic era, being suppressed in a lower position; at this time, one should remain in hardship and refrain from involvement in affairs to avoid harm from petty people.

《彖》曰：明入地中，明夷。 蜀才曰：此本臨卦也。 案：夷，滅也。九二升三，六三降二，明入地中也。明入地中，則明滅也。 內文明而外柔順，以蒙大難， 荀爽曰：明在地下，為坤所蔽，大難之象。大難，文王君臣相事，故言大難也。 文王以之。 虞翻曰：以，用也。三喻文王。大難謂坤。坤為弒父，迷亂荒淫，若紂殺比干。三幽坎中，象文王之拘羑里。震為諸侯，喻從文王者，紂懼出之，故“以蒙大難”，得身全矣。

The Commentary on the Judgment says: Light sinks into the earth, which is the meaning of the hexagram Ming Yi. Shu Cai explained according to the transformation of the hexagram: This hexagram originally comes from the hexagram Lin. Li Dingzuo remarked: "Yi" here means extinction; the second line of the hexagram Lin rises to the third position, and the third line descends to the second position, resulting in light sinking into the earth; light sinking into the earth means light being extinguished. The Commentary on the Judgment says: Inner brilliance and outer gentleness lead to great difficulties. Xun Shuang explained: Light falling on the earth, obscured by坤, is the image of great difficulties; the so-called great difficulties refer to the situation of King Wen and King Zhou as master and minister, hence it is called great difficulties. The Commentary on the Judgment says: This is how King Wen acted. Yu Fan explained: "Yi" means to use; the third line represents King Wen, and "great difficulties" refers to坤.坤 has the image of murdering the father, confusion and licentiousness, just like King Zhou killing Bi Gan; the third line is confined within Kan, symbolizing King Wen being imprisoned in You Li. Zhen represents the feudal lords, symbolizing those who followed King Wen; King Zhou was cautious and released him, hence he endured great difficulties but ultimately preserved himself.

利艱貞，晦其明也。內難而能正其志，箕子以之。 虞翻曰：箕子，紂諸父。故稱內難。五乾天位，今化為坤，箕子之象。坤為晦，箕子正之。出五成坎，體離，重明麗正。坎為志，故“正其志，箕子以之”，而紂奴之矣。 《象》曰：明入地中，明夷。君子以蒞眾，用晦而明。 虞翻曰：而，如也。君子謂三。體師象。以坎蒞坤。坤為眾，為晦，離為明，故“用晦如明”也。

The Commentary on the Judgment says: It is advantageous to maintain uprightness amidst difficulties, which means to conceal one's brightness. Being in internal hardship yet keeping one's mind upright, Ji Zi did just that. Yu Fan explains: Ji Zi was the uncle of Zhou Wang, so the hardship he encountered is called 'internal difficulty'. The fifth position originally belonged to the heavenly position of Qian, but now it has transformed into Kun, which is the image of Ji Zi. Kun represents darkness, and Ji Zi maintained uprightness amidst darkness. The fifth line emerges to form Kan, and its nature also includes Li, with two layers of brightness attached to uprightness; Kan represents will, so it says 'upright will, Ji Zi did this', yet Zhou Wang reduced him to slavery. The Great Image Commentary says: Light sinks into the earth, which is the meaning of Ming Yi; the gentleman uses this to govern people, employing obscurity yet actually being clear-sighted. Yu Fan explains: here the word 'er' should be interpreted as 'like'; 'the gentleman' refers to nine three, whose nature corresponds to the image of the Army hexagram, with Kan governing Kun. Kun represents the people and darkness, Li represents brightness, so it says 'using obscurity like brightness'.

初九：明夷于飛，垂其翼。君子于行，三日不食。 荀爽曰：火性炎上，離為飛鳥，故曰“于飛”。為坤所抑，故曰“垂其翼”。陽為君子。三者，陽德成也。日以喻君。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”也。 有攸往，主人有言。 《九家易》曰：四者初應，眾陰在上，為主人也。初欲上居五，則眾陰有言。言，謂震也。四五體震，為雷聲，故曰“有攸往，主人有言”也。 《象》曰：君子于行，義不食也。 荀爽曰：闇昧在上，有明德者，義不食祿也。

The line statement for the initial yang line says: When brightness is injured, it flies but lowers its wings; the gentleman is on the road, and for three days he does not eat. Xun Shuang explains: Fire has an upward nature, and Li represents flying birds, so it is said 'to fly'; being suppressed by the above Kun, it is said 'to lower its wings'. A yang line represents the gentleman; 'three' indicates that yang virtue has been established; 'day' is used as a metaphor for the king; 'not eating' means not receiving the salary from the king. At this time, yang has not yet reached the fifth position, and darkness prevails above. The initial yang line possesses brightness, and thus feels ashamed to receive such salary, so it is said 'the gentleman is on the road, for three days he does not eat'. The line statement continues: going somewhere, the host will speak words of blame. The Nine Families' Commentary explains: the fourth line is the corresponding line to the initial yang line. Many yin lines are above it, which is called 'the host'; the initial yang line wishes to ascend to the fifth position, and the many yin lines then make remarks. The term 'words' is taken as the image of Zhen; the fourth and fifth lines together form the body of Zhen, and Zhen represents thunder, so it is said 'going somewhere, the host speaks words'. The Small Image Commentary says: the gentleman is on the road, and according to righteousness, he should not receive salary. Xun Shuang explains: dark people are in power, and those who possess brightness feel ashamed to receive their salary.

六二：明夷于左股，用拯馬壯，吉。 《九家易》曰：左股謂初，為二所夷也。離為飛鳥，蓋取小過之義，鳥飛舒翼而行。夷者，傷也。今初傷，垂翼在下故曰“明夷于左股”矣。九三體坎，坎為馬也。二應於五，三與五同功，二以中和應天，應天合眾，欲升上三，以壯於五，故曰“用拯馬壯，吉”。 案：初為足。二居足上，股也。二互體坎。坎主左方，左股之象也。 《象》曰：六二之吉，順以則也。 《九家易》曰：二欲上三居五，為天子。坎為法律。君有法，則眾陰當順從之矣。

The line statement for the second line says: "Light is injured, the injury is on the left thigh; a strong horse is used for rescue, which is auspicious." The "Nine Schools Commentary" explains: "Left thigh" refers to the first line, which is injured by the second line. The trigram Li represents flying birds, which is similar to the meaning of flying birds in the hexagram Xiao Guo. Birds spread their wings to fly; "yi" means injury, now the first line is injured, with its wings hanging down below, so it says "light is injured on the left thigh." The third line belongs to the trigram Kan, which represents a horse; the second line corresponds to the fifth line, and the third line and fifth line have the same function. The second line, with its moderate and harmonious virtue, corresponds to the heavenly position, both corresponding to heaven and harmonizing with the people. It wants to promote the third line to rise, so that it can be strong in the fifth position, thus saying "using a strong horse for rescue is auspicious." Li Dingzuo's commentary says: the first line represents the foot, the second line is above the foot, which is the thigh; the second line forms the trigram Kan with the interacting lines, and Kan represents the left side, so there is the image of the left thigh. The "Small Image Commentary" says: the auspiciousness of the second line is due to its following and conforming to the principles. The "Nine Schools Commentary" explains: the second line wants the third line to ascend to the fifth position and become the sovereign; Kan represents law, when the sovereign establishes laws, the people naturally will follow.

九三：明夷于南狩，得其大首，不可疾貞。 《九家易》曰：歲終田獵，名曰狩也。南者，九五大陽之位，故稱南也，闇昧道終，三可升上，而獵於五，得據大陽首位，故曰“明夷于南狩，得其大首”。自暗復明，當以漸次，不可卒正，故曰“不可疾貞”也。 《象》曰：南狩之志，乃大得也。 案：冬獵曰狩也。三互離坎，離南坎北，北主於冬，故曰“南狩”。五居暗主，三處明終，履正順時，拯難興衰者也。以臣伐君，故假言狩。既獲五上之大首，而三志“乃大得也”。

The line statement for the third line says: When brightness is injured, one goes hunting to the south and captures the chief culprit, but one should not hastily seek to establish correctness. The "Nine Schools Commentary" explains: Hunting at the end of the year is called "shou"; "south" refers to the great yang position of the fifth line, so it is called south. The path of darkness reaches its end, and the third line can ascend to the fifth position to hunt, occupying the first position of great yang, hence it says "bright injury in southern hunting, capturing the chief culprit." Returning from darkness to brightness should be done step by step, not suddenly correcting, hence it says "do not hastily establish correctness." The "Small Image Commentary" says: The intention of southern hunting is to gain greatly. Li Dingzuo comments: Hunting in winter is called "shou"; the third line has the trigrams of li and kan interrelated, with li in the south and kan in the north, the north representing winter, hence it is called "southern hunting." The fifth line is the dark ruler, and the third line is at the end of brightness, acting with correctness and following the trend of the time, thus being able to save the crisis and revive the declining world; using the pretext of hunting to justify a campaign against the ruler. Since the chief culprits of the fifth and upper lines have been captured, the third line's intention "is greatly gained."

六四：入于左腹，獲明夷之心，于出門庭。 荀爽曰：陽稱左，謂九三也。腹者，謂五居坤，坤為腹也。四得位比三，應於順首。欲上三居五，以陽為腹心也。故曰“入于左腹，獲明夷之心”。言三當出門庭，升五君位。 干寶曰：一為室，二為戶，三為庭，四為門，故曰“于出門庭”矣。 《象》曰：入于左腹，獲心意也。 《九家易》曰：四欲上三居五為坎，坎為心；四以坤爻為腹。故曰“入于左腹，獲心意也”。

The line statement for the fourth line says: Entering the left abdomen, obtaining the mind of the ruler of Mingyi, then going out from the gate and courtyard. Xun Shuang explains: Yang is called 'left,' here referring to nine three; 'abdomen' refers to the fifth position being in the center, where the earth element is located, and earth is the abdomen. The fourth line is in the correct position and is closely aligned with nine three, and it is in harmony with the superior ruler; it wants to move nine three up to the fifth position, treating the yang line as its innermost heart, so it says 'entering the left abdomen, obtaining the mind of Mingyi,' meaning nine three should leave the courtyard and ascend to the fifth position, the ruler's position. Gan Bao explains according to the positioning of the lines corresponding to parts of a house: the first line is the room, the second line is the door, the third line is the courtyard, and the fourth line is the gate, so it says 'going out from the gate and courtyard.' The Small Image Commentary says: Entering the left abdomen is obtaining the other's mind. The Nine Schools' Commentary explains: The fourth line wants nine three to ascend to the fifth position to form Kan, which represents the heart; the fourth line itself is a yin line, and yin represents the abdomen, so it says 'entering the left abdomen, obtaining the mind.'

六五：箕子之明夷，利貞。 馬融曰：箕子，紂之諸父，明於天道、《洪範》之九疇。德可以王，故以當五，知紂之惡，無可奈何。同姓恩深，不忍棄去，被髮佯狂，以明為暗。故曰“箕子之明夷”。卒以全身，為武王師，名傳無窮，故曰“利貞”矣。 《象》曰：箕子之貞，明不可息也。 侯果曰：體柔履中，內明外暗，群陰共掩，以夷其明。然以正為明，而不可息；以爻取象，箕子當之，故曰“箕子之貞，明不可息也。”

The line statement for the fifth line says: Like Ji Zi, who was injured in darkness, it is advantageous to maintain uprightness. Ma Rong explains: Ji Zi was the uncle of King Zhou, who understood the heavenly way and the nine categories of great principles recorded in the Book of Documents, the Hong Fan. His virtue was sufficient to be a king, so he was used as the image for the fifth line. He knew the evil deeds of King Zhou but could not do anything about them. Being a close relative of the royal family, he had deep affection and could not bear to abandon the country, so he let his hair hang loose and pretended to be mad, concealing the light in darkness. Therefore, it is said, 'Ji Zi's light in darkness.' Eventually, he preserved himself and later became the teacher of King Wu of Zhou, his name being passed down forever, hence 'advantageous to uprightness.' The Small Image Commentary says: Ji Zi's uprightness is the light that cannot be extinguished. Hou Guo explains: The fifth line, with a soft and gentle nature, occupies the central position. Within it is clear understanding, but its exterior appears dark. All the yin forces together cover it, injuring its light. However, it maintains uprightness as its light, so this light cannot be extinguished. Taking the line as an image, Ji Zi is indeed worthy of this, hence 'Ji Zi's uprightness, the light cannot be extinguished.'

上六：不明晦，初登于天，後入于地。 虞翻曰：應在三。離滅坤下，故“不明晦。”晉時在上麗乾，故“登於天照四國。”今反在下，故“後入于地，失其則。” 《象》曰：初登于天，照四國也。後入于地，失則也。 侯果曰：最遠於陽，故曰“不明晦”也。初登于天，謂明出地上。下照於坤，坤為眾國，故曰“照於四國也。”喻陽之初興也。後入于地，謂明入地中，晝變為夜，暗晦之甚，故曰“失則也。”況紂之亂世也。此之二象，言晉與明夷，往復不已。故見暗則伐取之，亂則治取之，聖人因象設誡也。

The line statement of the sixth line at the top says: No longer bright, but entirely dark and obscure, initially rising to heaven, later sinking into the earth. Yu Fan explains: The sixth line above corresponds with the third line; the brightness of the line Li is extinguished beneath the earth, hence it is said 'not bright and dark'. In the hexagram Jin, it was in a high position attached to Qian, hence it is said 'rising to heaven, illuminating the four states'; now it has fallen down below, hence it is said 'later sinking into the earth, losing its principle'. The Small Image Commentary says: Initially rising to heaven, is illuminating the four states; later sinking into the earth, is losing its principle. Hou Guo explains: The sixth line is farthest from the brightness of Li, hence it is said 'not bright and dark'. 'Initially rising to heaven' refers to the brightness rising above the earth, shining downward to Kun, which represents the four states, hence 'illuminating the four states', symbolizing the initial emergence of Yang virtue. 'Later sinking into the earth' refers to the brightness sinking into the earth, turning day into night, reaching the utmost darkness, hence 'losing its principle', exactly like the chaotic era of King Zhou. The hexagrams Jin and Mingyi describe the continuous cycle of advancement and injury; thus, when darkness appears, one should attack and replace it; when disorder appears, one should govern and replace it. The sage uses these hexagrams to establish warnings.

《序卦》曰：傷於外者必反於家，故受之以家人。 韓康伯曰：傷於外者，必反諸內也。 (離下巽上)。家人：利女貞。 虞翻曰：遁初之四也。女謂離巽。二四得正。故“利女貞”也。 馬融曰：家人以女為奧主。長女中女，各得其正，故特曰“利女貞”矣。

The "Xugua Zhuan" says: Those who have been injured outside must return home, hence the "Mingyi" hexagram is followed by the "Jiaoren" hexagram. Han Kangbo explains: When one is injured outside, he must return to the inner part. The "Jiaoren" hexagram has the "Li" (Fire) below and the "Xun" (Wind) above. The hexagram statement says: It is advantageous for a woman to maintain uprightness. Yu Fan explains according to the changing of the hexagram: This hexagram comes from the "Dun" hexagram with the first line moving to the fourth position. "Female" refers to the "Li" and "Xun" which are both female trigrams. The second line and the fourth line each occupy a proper position, hence it says "it is advantageous for a woman to maintain uprightness." Ma Rong explains from the perspective of family rituals: Within a family, the woman is the mistress inside. In this hexagram, the eldest daughter is above and the middle daughter is below, each holding a proper position, hence it particularly says "it is advantageous for a woman to maintain uprightness."

《彖》曰：家人，女正位乎內，男正位乎外。 王弼曰：謂二五也。家人之義，以內為本者也。故先說女矣。 男女正，天地之大義也。 虞翻曰：遁乾為天，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。 荀爽曰：離巽之中有乾坤，故曰“父母之謂也”。 王肅曰：凡男女所以能各得其正者，由家人有嚴君也。家人有嚴君，故父子夫婦各得其正。家家咸正，而天下之治大定矣。 案：二五相應，為卦之主。五陽在外，二陰在內，父母之謂也。

The Commentary on the Judgment says: The Hexagram of the Family, the woman is within maintaining her proper position, the man is outside maintaining his proper position. Wang Bi explains: This refers to the line six in the second and the line nine in the fifth. The meaning of the Hexagram of the Family is based on the inner aspect, so it first mentions the woman. The Commentary on the Judgment says: Men and women each hold their proper position, this is the great principle of heaven and earth. Yu Fan interprets the image based on the changing lines: The Hexagram of Retreat, its line three changes to form the Hexagram of Earth. The man receives the position of heaven and is proper at the line nine in the fifth, the woman receives the position of earth and is proper at the line six in the second, thus saying 'the great principle of heaven and earth'. The Commentary on the Judgment says: Within a family there is a strict and upright ruler, this refers to the parents. Xun Shuang explains: The trigrams Li and Xun contain the two bodies of Qian and Kun, thus saying 'this refers to the parents'. Wang Su explains from the perspective of governing the family: Men and women can each hold their proper position because within the family there is a strict and upright ruler; with a strict ruler in the family, father and son, husband and wife can each hold their proper position. When every family is properly ordered, the governance of the world will be greatly stabilized. Li Dingzuo comments: The line six in the second and the line nine in the fifth correspond, they are the main lines of the entire hexagram; the line nine in the fifth is a yang line outside, the line six in the second is a yin line inside, thus they are called the parents.

父父，子子，兄兄，弟弟， 虞翻曰：遁乾為父，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”。 夫夫，婦婦， 虞翻曰：三動時，震為夫，巽四為婦，初四位正，故“夫夫，婦婦”也。 而家道正。正家而天下定矣。 荀爽曰：父謂五，子謂四，兄謂三，弟謂初，夫謂五，婦謂二也。各得其正，故“天下定矣”。 陸績曰：聖人教先從家始，家正而天下化之，修已以安百姓者也。

The Commentary on the Judgment says: father is like a father, son is like a son, elder brother is like an elder brother, younger brother is like a younger brother. Yu Fan interpreted by taking the symbolic meaning: in the Hexagram of Retreat, the Qian trigram represents father, and the Gen trigram represents son. The third and fifth lines are both correct, so "father is like a father, son is like a son." When the third line changes, the Zhen trigram represents elder brother, and the Gen trigram represents younger brother. The initial position is also correct, so "elder brother is like an elder brother, younger brother is like a younger brother." The Commentary on the Judgment then says: husband is like a husband, wife is like a wife. Yu Fan said: when the third line changes, the Zhen trigram represents husband, and the fourth line's Xun trigram represents wife. The initial and fourth lines are both correct, so "husband is like a husband, wife is like a wife." The Commentary on the Judgment continues: the family way is then correct; when every family is correct, the world is at peace. Xun Shuang gave another pairing of lines: father refers to the fifth line, son refers to the fourth line, elder brother refers to the third line, younger brother refers to the initial line, husband refers to the fifth line, wife refers to the second line. Each holds the correct position, so "the world is at peace." Lu Ji explained from the perspective of education: the sage first teaches within the family. When the family is correct, the world is influenced by it. This is what the Analects says: cultivating oneself to bring peace to the people.

《象》曰：風自火出，家人。 馬融曰：木生火。火以木為家，故曰“家人”。火生於木，得風而盛，猶夫婦之道，相須而成。 君子以言有物而行有恆。 荀爽曰：風火相與，必附於物。物大火大，物小火小。君子之言，必因其位。位大言大，位小言小。不在其位，不謀其政，故“言有物”也。大暑爍金，火不增其烈；大寒凝冰，火不損其熱，故曰“行有恆”矣。 初九：閒有家，悔亡。《象》曰：閒有家，志未變也。 荀爽曰：初在潛位，未乾國政，閒習家事而已。未得治官，故“悔”。居家理治，可移於官，守之以正，故“悔亡”。而未變從國之事，故曰“志未變也”。

The Great Image Commentary says: Wind arises from fire, which is the meaning of the hexagram Family. Ma Rong explains: Wood can produce fire, and fire takes wood as its home, hence it is called "Family"; fire is born from wood and gains strength from wind, just as the way of husband and wife depends on mutual reliance. The Great Image Commentary continues: Therefore, the gentleman speaks with substance and acts with constant principles. Xun Shuang explains: Wind and fire support each other and must rely on something; if the object is great, the fire is great; if the object is small, the fire is small. The gentleman must also speak according to his position: if his position is high, he speaks of great matters; if his position is low, he speaks of small matters. If he is not in that position, he does not discuss the affairs of that position, which is called "speech with substance." Intense heat can melt metal, but fire does not become more intense because of it; severe cold can freeze into ice, but fire does not lose its heat because of it. Therefore, it is said "action with constant principles." The line statement for Chou Ji says: At the beginning, one properly guards and regulates the family, and regret disappears. The Small Image Commentary says: Leisurely in the family, the mind has not yet changed. Xun Shuang explains: Chou Ji is in a hidden position and has not yet participated in state affairs, only practicing family duties; since he has not yet received the opportunity to govern the government, there is "regret." However, he has managed family affairs in an orderly manner, and this ability can be applied to government affairs. By maintaining righteousness, the regret disappears. And since he has not yet turned to state affairs, it is said "the mind has not yet changed."

六二：無攸遂，在中饋，貞吉。 荀爽曰：六二處和得正。得正有應，有應有實，陰道之至美者也。坤道順從，故無所得遂。供餚中饋，灑食是議，故曰“中饋”。居中守正，永貞其志，則“吉”，故曰“貞吉”也。 《象》曰：六二之吉，順以巽也。 《九家易》曰：謂二居貞，巽順於五，則“吉”矣。

The line statement for the second line says: There is nothing that can be accomplished by one's own initiative, only the duty of preparing food and drink at home, and maintaining a proper and upright position brings good fortune. Xun Shuang explains: The second line is in a harmonious position and is in the correct place, thus it has a corresponding line, and because there is a corresponding line, the inner self is full. This is the most beautiful aspect of the way of yin and flexibility. The way of the earth is based on obedience, so she has nothing that can be decided or accomplished by herself; what she does is to prepare food and drink, manage the household meals, and arrange the proper offerings, hence it is called 'middle provision'. By maintaining a central and upright position and persisting in this mindset over time, good fortune is achieved, hence it is said 'upright brings good fortune'. The Small Image Commentary says: The good fortune of the second line comes from its flexibility and humility. The Nine Families' Commentary explains: This refers to the second line being in the correct position, flexibly obeying the fifth line, thus achieving good fortune.

九三：家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。 王弼曰：以陽居陽，剛嚴者也。處下體之極，為一家之長，行與其慢也，寧過乎恭；家與其瀆也，寧過乎嚴。是以家雖嗃嗃，悔厲猶得吉也。婦子嘻嘻，失家節也。 侯果曰：嗃嗃，嚴也。嘻嘻，笑也。 《象》曰：家人嗃々，未失也。婦子嘻嘻，失家節也。 《九家易》曰：別體異家，陰陽相據，喜樂過節也。別體異家，謂三五也。陰陽相據，三五各相據陰，故言婦子也。

The third line statement says: Governing the family with excessive severity, although there is regret and fear, still results in good fortune; women and children laughing without restraint will ultimately lead to regret. Wang Bi explains: The third line, with a yang line in a yang position, is firm and severe; it is located at the top of the lower trigram, thus being the head of the family. It is better to be overly respectful than to be negligent; governing the family is better to be overly strict than to be overly familiar. Therefore, although the family is ruled with severity that is uncomfortable, there is still good fortune despite regret and fear; conversely, if women and children laugh without restraint, they lose the discipline of the family. Hou Guo explains the words: "Huo hu" means severe, and "xi xi" means laughing. The Small Image Commentary says: "The family is severe, but has not lost the discipline; women and children laugh, and thus lose the discipline of the family." The "Nine Schools Commentary" explains: Each forms its own body, each forms its own family, yin and yang mutually possess each other, and joy exceeds the measure. The term "different bodies and different families" refers to the third and fifth lines; the term "yin and yang mutually possess" refers to the third and fifth lines each possessing a yin line, hence called "women and children."

六四：富家大吉。《象》曰：富家大吉，順在位也。 虞翻曰：三變體艮，艮為篤實。坤為大業。得位應初，順五乘三，比據三陽，故曰“富家大吉，順在位也。”謂順於五矣。 九五：王假有家，勿恤，吉。 陸績曰：假，大也。五得尊位，據四應二，以天下為家，故曰“王大有家”。天下正之，故無所憂則吉。 《象》曰：王假有家，交相愛也。 虞翻曰：乾為愛也，二稱家。三動成震。五得交二，初得交四，故“交相愛”。震為交也。

The line statement for the fourth line says: It brings prosperity to the family, and is a great blessing; the small image commentary says: Prosperity in the family is a great blessing, because it is gentle and in its proper position. Yu Fan explains: The third line changes its nature to become Gen, which represents sincerity and firmness, and Kun represents great undertakings; the fourth line is in its proper position and corresponds with the first line, it is above in harmony with the fifth line and below in alignment with the third line, closely connected to the three yang lines below, so it says 'prosperity in the family is a great blessing, because it is in proper position and harmonious,' here 'harmonious' refers to being harmonious with the fifth line. The line statement for the fifth line says: The king expands his family, there is no worry, and it is auspicious. Lu Ji explains: 'Great' means great; the fifth line is in the exalted position, it is below the fourth line and above the second line, treating the world as his family, so it says 'the king has great family'; the world is made upright because of him, so there is no worry and it is auspicious. The small image commentary says: The king has great family, meaning mutual love. Yu Fan says: Qian represents love, the second line is called family; the third line changes to become Zhen, thus the fifth line can connect with the second line, and the first line can connect with the fourth line, so it says 'mutual love,' Zhen has the meaning of connection and union.

上九：有孚威加，終吉。 虞翻曰：謂三已變，與上易位，成坎。坎為孚，故“有孚”。乾為威如，自上之坤，故“威如”。易則得位，故“終吉”也。 《象》曰：威如之吉，反身之謂也。 虞翻曰：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 line statement for the top nine says: With sincerity in heart, dignity naturally arises, and the outcome is ultimately auspicious. Yu Fan explains: The nine in the third position has already changed, exchanging places with the top nine to form Kan, which represents sincerity, hence 'there is sincerity'; Qian represents dignity, and as it descends from the top position into Kun, hence 'dignity arises'; after the two lines exchange positions, each is in the right place, hence 'ultimately auspicious'. The Small Image Commentary says: The reason dignity leads to auspiciousness is because it refers to self-reflection. Yu Fan says: When the nine in the third moves, Kun represents the body; the top nine descending to the third position transforms the entire hexagram into the hexagram of 'Completion' and brings stability, hence 'self-reflection'. Thus the family becomes upright, and when the family is upright, the world becomes stable.

《序卦》曰：家道窮必乖，故受之以睽。睽者，乖也。 崔覲曰：婦子嘻嘻，過在失節。失節則窮，窮則乖，故曰“家道窮必乘”。 (兌下離上)。睽：小事吉。 虞翻曰：大壯上之三在繫，蓋取無妄二之五也。小謂五。陰稱小，得中應剛，故“吉”。 鄭玄曰：睽，乖也。火欲上，澤欲下，猶人同居而志異也，故謂之“睽”。二五相應，君陰臣陽，君而應臣，故“小事吉。”。

The "Xugua Zhuan" says: When a family's way reaches its end, it inevitably leads to discord, so after the hexagram "Jia" comes "Kui"; "Kui" means discord. Cui Jin explains: Women and children laugh without restraint, their mistake lies in losing propriety; losing propriety leads to hardship, hardship leads to discord, hence "when a family's way reaches its end, it inevitably leads to discord." The hexagram "Kui" has the lower trigram Dui (Lake) and the upper trigram Li (Fire). The hexagram statement says: Small matters are auspicious. Yu Fan explains according to the change of the hexagram: The old interpretation thought this hexagram came from the upper line of "Dazhuang" descending to the third position, but actually it should be the second line of "Wuwang" ascending to the fifth position. "Small" refers to the fifth line; yin is called small, it is in the center and corresponds to a yang line above, hence "auspicious." Zheng Xuan explains from the nature of things and the relationship between ruler and minister: "Kui" means discord; fire tends upward, lake tends downward, like people living together but with differing hearts, hence called "Kui." The second and fifth lines correspond, the ruler position is yin, the minister position is yang, with the ruler corresponding to the minister, hence only "small matters are auspicious."

《彖》曰：睽，火動而上，澤動而下。 虞翻曰：離火炎上，澤水潤下也。 二女同居，其志不同行。 虞翻曰：二女，離兌也。坎為志。離上兌下。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， 虞翻曰：說，兌。麗，離也。明謂乾。當言大明以麗於晉。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。與鼎五同義也。 是以小事吉。 荀爽曰：小事者，臣事也。百官異體，四民殊業，故睽而不同。剛者，君也。柔得其中，而應於君，故言“小事吉也”。

The Commentary on the Judgment says: Kui, fire moves upward, and marsh moves downward. Yu Fan explains: the fire of Li moves upward and burns, while the water of Dui moves downward and moistens. The Commentary on the Judgment says: two women living in the same house have different aspirations. Yu Fan explains the image: "two women" refer to Li and Dui; Kan represents aspirations. Li is above and Dui is below. The hexagram of Wuwang (Without Pretense) with Zhen represents movement, and Xun represents harmony; when the second and fifth lines exchange positions, the images of Zhen and Xun are destroyed, so it says "two women living together, their aspirations differ." The Commentary on the Judgment says: joy is attached to brightness, the flexible advances upward, and the central line responds to the strong. Yu Fan explains: "joy" refers to Dui, "attached" refers to Li, and "brightness" refers to Qian. According to the hexagram of Jin (Progress), it should be called "great brightness" attached to it. "Flexible" refers to the sixth line of Wuwang, which is Xun, representing advancement. The second line rises to the fifth position, so it says "advancing upward"; "strong" refers to the yang line that it responds to, which is Qian, the fifth line's hidden yang line, not the one responding to the second line. This is the same meaning as the sixth line of Ding (Tripod) hexagram. The Commentary on the Judgment says: therefore, small matters are auspicious. Xun Shuang explains from the perspective of human affairs: "small matters" refer to the affairs of ministers; officials have their own order, and the four classes of people—scholars, farmers, artisans, and merchants—each have their own occupations, so they differ and are not the same. "Strong" refers to the sovereign; the flexible line occupies the central position and responds to the sovereign, so it says "small matters are auspicious."

天地睽而其事同也。 王肅曰：高卑雖異，同育萬物。 虞翻曰：五動乾為天，四動坤為地，故“天地睽”。坤為事也。五動體同人，故“事同矣”。 男女睽而其志通也。 侯果曰：出處雖殊，情通志合。 虞翻曰：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。 崔覲曰：萬物雖睽於形色，而生性事類言亦同也。 虞翻曰：四動，萬物出乎震，區以別矣。故“萬物睽”。坤為事，為類，故“其事類也”。

The Commentary on the Judgment says: Heaven and Earth are separated, yet they do the same things. Wang Su explains: Though one is high and the other is low, they both nurture all things. Yu Fan explains from the changing lines: The line six in the fifth changes to Qian (Heaven), and the line nine in the fourth changes to Kun (Earth), so it is said "Heaven and Earth are separated." Kun represents affairs, and the line six in the fifth changes its body to Tongren (Union), so it is said "their affairs are the same." The Commentary on the Judgment says: Men and women are separated, yet their hearts and minds are in communication. Hou Guo explains: Though one is in official service and the other is in retirement, their feelings are in harmony and their hearts are in accord. Yu Fan says: The line nine in the fourth changes to Gen (Mountain) representing men, and Dui (Lake) representing women, so it is said "men and women are separated." Kan represents will and also communication, so it is said "their wills are in communication." The Commentary on the Judgment says: All things are separated from each other, yet their affairs are of the same kind. Cui Jin explains: Though the forms and colors of all things are different, their nature and affairs are still consistent. Yu Fan says: The line nine in the fourth changes, and all things emerge from Zhen (Thunder), each being separated into their own categories, so it is said "all things are separated." Kun represents affairs and categories, so it is said "their affairs are of the same kind."

睽之時用大矣哉。 《九家易》曰：乖離之卦，於義不大。而天地事同，共生萬物，故曰“用大”。 盧氏曰：不言義而言用者，明用睽之義至大矣。 《象》曰：上火下澤，睽。 荀爽曰：火性炎上，澤性潤下，故曰“睽”也。 君子以同而異。 荀爽曰：大歸雖同，小事當異。百家殊職，四民異業。文武並用，威德相反，共歸於治，故曰“君子以同而異”也。

The Commentary on the Judgment praises: The function of the Hexagram of Estrangement in its context is indeed great. The Nine Schools' Commentary explains: A hexagram of estrangement, in terms of its meaning, is not considered great; but heaven and earth, though estranged, perform the same actions, jointly nurturing all things, so it is said that its 'use' is great. Lu's supplementary explanation says: Here it does not say 'meaning is great' but 'use is great,' precisely to show that the proper use of the way of estrangement and separation has a great significance. The Great Image Commentary says: Above is fire, below is marsh, hence the Hexagram of Estrangement. Xun Shuang explains: Fire has an upward nature, marsh has a downward nature; the two are going in opposite directions, hence called 'estrangement.' The Great Image Commentary continues: Therefore, the gentleman maintains differences within great harmony. Xun Shuang explains: Although the great direction is the same, in specific matters there should be distinctions: the duties of the hundred schools are not the same, the four classes of people have different occupations, cultural governance and military strength are both used, severity and benevolence seem opposite, yet in the end they both lead to the great order of the world, hence it is said 'the gentleman uses harmony while maintaining differences.'

初九：悔亡，喪馬勿逐自復，見惡人，無咎。《象》曰：見惡人，以避咎也。 虞翻曰：無應，四動得位，故“悔亡”。應在於坎，坎為馬。四而失位，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，故“自復”。四動震馬來，故“勿逐自復”也。離為見。惡人謂四，動入坤初，四復正。故“見惡人，以避咎矣”。

The line statement for the first line says: regret disappears; having lost a horse, there is no need to chase it, for it will return by itself; meeting an unpleasant person, there is no fault. The small image commentary says: meeting an unpleasant person is to avoid calamity. Yu Fan explains: the first line originally had no corresponding line, but after the fourth line moves and attains the correct position, it says 'regret disappears.' The line it corresponds to is Kan, which represents a horse; the fourth line was originally out of place, but after returning to the correct position, it enters Kun, which signifies loss, so it says 'losing the horse.' Zhen represents pursuit, Gen represents stopping, so it says 'do not chase.' Kun represents self, and the structure from the second to the fifth line also has the image of the卦 of Fu, so it says 'self returns.' When the fourth line moves, the Zhen horse returns, hence 'do not chase, self returns.' Li represents seeing, 'unpleasant person' refers to the fourth line; when the fourth line moves and enters the first position of Kun, it returns to the correct position, so it says 'seeing the unpleasant person, to avoid calamity.'

九二：遇主于巷，無咎。 虞翻曰：二動體震。震為主，為大塗，艮為徑路。大道而有徑路，故稱“巷”。變而得正，故“無咎”而“未失道也”。 《象》曰：遇主于巷，未失道也。 虞翻曰：動得正，故“未失道”。 崔覲曰：處睽之時，與五有應。男女雖隔，其志終通。而三比焉，近不相得。遇者，不期而會。主者，三為下卦之主。巷者，出門近遇之象。言二遇三，明非背五，未為失道也。

The second line statement says: Meeting the master in a narrow alley, there is no fault. Yu Fan explains: The second line changes its nature to become Zhen, which represents the master and the great path, while Gen represents the small path. The great path has a small path beside it, hence it is called 'alley'. After the change, it returns to the correct position, so there is 'no fault' and 'not losing the way'. The Small Image Commentary says: Meeting the master in the alley, there is no loss of the correct path. Yu Fan says: The second line, after one change, reaches the correct position, hence 'not losing the way'. Cui Jin explains from the perspective of human affairs: In a time of discord, the second line originally corresponds with the fifth line. Although the male and female are separated, their hearts remain connected. However, the third line is close by yet cannot harmonize. 'Meeting' refers to an unexpected encounter; 'master' refers to the third line as the master of the lower trigram; 'alley' refers to the image of meeting shortly after leaving the door. This indicates that the second line meeting the third line is a mere accidental encounter, not abandoning the fifth line, hence there is no loss of the correct path.

六三：見輿曳，其牛觢。 虞翻曰：離為見。坎為車，為曳。故“見輿曳”。四動坤為牛，為類。牛角一低一仰，故稱“觢”。離上而坎下，“其牛觢也”。 其人天且劓，無初有終。 虞翻曰：其人謂四，惡人也。黥額為天，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，割其劓也。兌為刑人。故“其人天且劓”。失位，動得正成乾，故“無初有終”。《象》曰：“遇剛”，是其義也。 《象》曰：見輿曳，位不當也。無初有終，遇剛也。 虞翻曰：動正成乾，故“遇剛”。

The line statement for the sixth line says: seeing a large cart being dragged, the oxen pulling the cart have their horns one low and one high. Yu Fan explains: Li represents seeing, Kan represents a cart and dragging, so it is said 'seeing a cart being dragged'; nine in the fourth line changes into坤,坤 represents oxen and a class; the oxen's two horns are one low and one high, so it is called '觢'; Li is above and Kan is below, which is exactly the image of 'its oxen have horns'. The line statement continues: a person has a tattoo on his forehead and his nose is cut off, initially not smooth but eventually successful. Yu Fan explains: 'the person' refers to nine in the fourth line, which is the previously mentioned repulsive person. Having a tattoo on the forehead is called 'tian', cutting off the nose is called 'yi'. The乾 in the hexagram of 'Wu Wang' represents 'tian', the second line of Zhen rises to the fifth position of乾, using a yin line to tattoo the forehead; the fifth line of乾 descends to the second position of Zhen, destroying the Gen body, which is cutting off the nose;兑 represents those who are executed, so it is said 'the person has tian and yi'. The sixth line is originally not in the correct position, but when it moves it becomes correct and becomes乾, so 'without initial success but with final success'. The small image commentary says: seeing a large cart being dragged, is because of an inappropriate position; initially not smooth but eventually successful, is meeting yang strength. Yu Fan says: the sixth line moves to become correct and becomes乾, so it is said 'meeting yang strength'.

九四：睽孤遇元夫，交孚，厲，無咎。 虞翻曰：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，動而得正，故“交孚，勵精圖治，無咎”矣。

The fourth line statement says: In a state of isolation and separation, encountering the virtuous person, they connect with each other through sincerity, although there is danger and hardship, there is no fault. Yu Fan explains: Here, the word 'gu' should be interpreted as 'gu', meaning to look back. The ninth line in the fourth position is between the sixth line in the third position and the sixth line in the fifth position, both of which are yin lines. It is separated from the fifth line and looks back to the third line, hence 'kui gu'. The trigram Zhen represents 'yuan fu', meaning the leading virtuous person; the ninth line in the second position has already changed, and when the ninth line in the fourth position moves, it corresponds with Zhen, hence 'meeting the leading virtuous person'. Zhen has the meaning of union and connection, Kan represents sincerity, and when the ninth line in the fourth position moves and returns to the correct position, it signifies mutual sincerity. Although in a dangerous situation, there is ultimately no fault.

《象》曰：交孚無咎，志行也。虞翻曰：坎動成震，故“志行也”。六五：悔亡，厥宗噬膚，往何咎。虞翻曰：往得位，“悔亡”也。動而之乾，乾為宗。二動體噬嗑，故曰“噬”。四變時，艮為膚。故曰“厥宗噬膚”也。變得正成乾，乾為慶，故往無咎而有慶矣。

The Image Commentary explains the line nine in the fourth of the卦 of睽: mutual interaction based on sincerity will not result in error, because the aspirations of nine in the fourth can be carried out. Yu Fan explains using the concept of changing lines: when the line nine in the fourth moves, the trigram Kan (water) transforms into Zhen (thunder), and Zhen represents active movement and action, hence "aspiration is carried out." The line statement of six in the fifth says: regret disappears, the person of the same clan is as easy to approach as biting into tender flesh, so going forward will not result in error. Yu Fan explains: when six in the fifth moves forward, it attains the correct position, hence "regret disappears"; when six in the fifth moves and enters the trigram Qian (heaven), Qian symbolizes clan, so "his clan" refers to this; when nine in the second moves, the entire hexagram becomes the hexagram of噬嗑, which has the meaning of biting, hence "bite"; when nine in the fourth moves, the lower trigram becomes Gen (mountain), Gen represents skin, together they form "his clan bites the skin." When all lines change and each attains the correct position, it becomes Qian, which signifies auspiciousness and celebration, so going forward not only avoids error but also brings joy.

《象》曰：厥宗噬膚，往有慶也。王弼曰：非位悔也。有應，故“悔亡”。厥宗謂二也。噬膚者，齧柔也。三雖比二，二之所噬，非妨已應者也。以斯而往，何咎之有。往必見合，故“有慶也”。案：二兌為口，五爻陰柔，噬膚之象也。上九：睽孤，見豕負塗，載鬼一車。虞翻曰：睽三顧五，故曰“睽孤”也。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，坎為車，變在坎上，故“載鬼一車”也。

The Image Commentary says: Those of the same clan are like biting into tender flesh, thus being close and attached; going forward will bring joy. Wang Bi explains from the perspective of the yao position: The six in the fifth line, being of a yin and soft nature, occupies a yang position, which originally would bring regret, but since it corresponds with nine in the second, the regret disappears. "Jue zong" refers to nine in the second. The term "shi fu" means biting into soft things. Although six in the third is close to nine in the second, it is merely the object that nine in the second bites, and does not interfere with the proper correspondence between nine in the second and six in the fifth. In such a situation, going forward, where could there be a mistake? Going forward will certainly meet with nine in the second, hence "there is celebration." Li Dingzuo adds: Nine in the second is in the lower trigram Dui, which represents mouth; the yao of six in the fifth is of a yin and soft nature, which matches the image of the mouth biting soft flesh. The yao statement of upper nine says: Separated and isolated, seeing a pig carrying a load of mud, and seeing a cart carrying ghosts. Yu Fan explains the imagery: Six in the third should originally correspond with upper nine, but turns back to think of six in the fifth, thus leaving upper nine isolated, hence "kui gu." The upper trigram Li represents eyes and sight; Kan represents a pig and rain. When nine in the fourth moves, the lower part becomes Kun, which represents earth, and earth soaked by rain becomes mud. When nine in the fourth moves, it also becomes Gen, which represents the back, so the pig's back is covered with mud, hence "seeing a pig carrying mud." Kun also represents ghosts, and Kan represents a cart. After the change, upper nine is located above Kan, hence "a cart carrying ghosts."

先張之弧，後說之壺，虞翻曰：謂五已變，乾為先。應在三。坎為弧，離為矢，張弓之象也，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。之應歷險以與兌。故“後說之壺”矣。

The line statement continues: At first, one draws the bow to shoot, but later sets down the wine vessel to entertain. Yu Fan explains: The line six in the fifth has changed to the trigram Qian, and Qian belongs to the beginning in the sequence of trigrams. The line nine at the top corresponds to the line six in the third. Kan represents the bow, Li represents the arrow, which is the image of drawing the bow and placing the arrow, so it is said, "first drawing the bow." The line nine in the fourth moves to become Zhen, which is behind, so it is said, "later." Here, "say" means "to place." Dui represents the mouth, Li represents the large belly, and Kun represents the vessel. A large belly with a mouth, and Kan water holds the wine inside, forming the image of a wine vessel. The line nine at the top goes to correspond with the line six in the third, passing through the danger of Kan, and finally connects with Dui, so it is said, "later placing the wine vessel," meaning putting down the bow and arrow and setting out the wine vessel.

匪寇婚媾。往遇雨則吉。虞翻曰：匪，非；坎為寇，之三歷坎，故“匪寇”。陰陽相應，故“婚媾”。三在坎下，故“遇雨”。與上易位，坎象不見，各得其正，故“則吉”也。《象》曰：遇雨之吉，群疑亡也。虞翻曰：物三稱群，坎為疑，三變坎敗，故“群疑亡”矣。

The line statement also says: "What comes is not a bandit, but a suitor; encountering rain is auspicious." Yu Fan explains: "F匪" means "not"; Kan represents bandits, and the upper ninth line going to respond to the sixth line in the third position must pass through Kan, so it specifically clarifies that it is not a bandit. The upper ninth line is yang, and the sixth line in the third position is yin, so yin and yang correspond, hence it is called "marriage." The sixth line in the third position is located below Kan, and Kan represents water and rain, hence it is said "encountering rain." After the sixth line in the third position exchanges position with the upper ninth line, the image of Kan disappears, and all lines return to their proper positions, hence it is said "then auspicious." The Image Commentary says: encountering rain is auspicious because all doubts have disappeared. Yu Fan further explains: when something reaches three, it is called "group," Kan represents doubt, and when the sixth line in the third position changes, the image of Kan is destroyed, hence it is said "all doubts vanish."

《序卦》曰：乖必有難，故受之以蹇。蹇者，難也。崔覲曰：二女同居，其志乖而難生，故曰“乖必有難”也。(艮下坎上)。蹇：利西南，不利東北。虞翻曰：觀上反三也。坤，西南卦。五在坤中，坎為月，月生西南，故“利西南”。往得中，謂“西南得朋”也。

The "Xugua Zhuan" says: When things go against each other and are separated, difficulties will inevitably arise, so after the Kui hexagram comes the Jian hexagram; "Jian" means difficulty. Cui Jin explains: The Kui hexagram represents a middle daughter and a young daughter in the same room, with conflicting intentions, and difficulties arise from this, hence the saying "when things go against each other, difficulties will arise." The Jian hexagram has a lower Gèn and an upper Kan. The hexagram statement says: It is advantageous to go to the southwest, but not to the northeast. Yu Fan explains using the concept of changing hexagrams and the stem assignment of the moon: The Jian hexagram is formed by the return of the ninth line at the top of the Guan hexagram to the third line. Kūn is the hexagram of the southwest, and the ninth line at the fifth position is in the body of Kūn. Kan represents the moon, which first appears in the southwest, hence the saying "advantageous to the southwest." Moving forward to reach the central position, which is what the hexagram statement of Kūn says: "gaining friends in the southwest."

不利東北。虞翻曰：謂三也。艮東北之卦。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。虞翻曰：離為見，大人謂五。二得位應五。故“利見大人，往有功也”。貞吉。虞翻曰：謂五當位正邦，故“貞吉”也。

The hexagram statement says it is unfavorable for the northeast. Yu Fan explains: this refers to the trigram Gen (Mountain) where the nine in the third position is located. Gen is the trigram representing the northeast direction. According to the Najia stem assignment, when the moon reaches the position of Gen, it wanes completely. In the Najia system, the stems associated with the trigram坤 (Earth) are Yi and Gui, which also decline, hence the statement "unfavorable for the northeast, its path is exhausted," which corresponds to the statement in the Hexagram坤 "loss of companions in the northeast." The hexagram statement says it is favorable to see a great person. Yu Fan explains: Li (Fire) represents the eye and sight, and "great person" refers to the nine in the fifth position. The six in the second position is in a proper position and corresponds with the nine in the fifth, hence "favorable to see a great person, going forward brings merit." The hexagram statement says that maintaining correctness brings good fortune. Yu Fan explains: the nine in the fifth position is in a proper position and can correct the state, hence "correctness brings good fortune."

《彖》曰：蹇，難也，險在前也。見險而能止，知矣哉。虞翻曰：離見坎險。艮為止，觀乾為知，故“知矣哉”。蹇利西南，往得中也。荀爽曰：西南謂坤。乾動往居坤五，故“得中也”。不利東北，其道窮也。荀爽曰：東北，艮也。艮在坎下。見險而止，故“其道窮也”。

The Commentary on the Judgment says: "Jian means difficulty and danger, with peril blocking the way ahead; to see the danger and stop is truly wise." Yu Fan explains: "The hexagram contains Li, which represents sight, and the trigram Kan ahead represents danger; the lower trigram Gen represents stopping. Since the hexagram of Jian comes from Guan, which contains Qian, representing wisdom, it praises 'how wise you are.'" The Commentary on the Judgment says that the hexagram of Jian is favorable to the Southwest, because moving in that direction leads to the center. Xun Shuang explains according to the idea that Qian rises and Kun descends: the Southwest refers to Kun. The yang line of Qian ascends and occupies the fifth position of Kun, thus achieving the center, hence saying "to attain the center." The Commentary on the Judgment says that it is unfavorable to the Northeast, because that path has reached its end. Xun Shuang explains: the Northeast is Gen, which is also located below Kan. Seeing danger, one can only stop, hence saying "its path is exhausted."

利見大人，往有功也。虞翻曰：大人謂五。二往應五，五多功，故“往有功也”。當位貞吉，以正邦也。荀爽曰：謂五當尊位。正居是，群陰順從，故能“正邦國”。蹇之時用大矣哉。虞翻曰：謂坎月生西南而終東北。震象出庚，兌象見丁，乾象盈甲，巽象退辛，艮象消丙，坤象窮乙，喪滅於癸，終則復始，以生萬物，故“用大矣”。

The Commentary on the Judgment says that it is advantageous to see a great person, because going forward will result in achievements. Yu Fan explains: "Great person" refers to the nine in the fifth line, and the six in the second line going forward corresponds with the nine in the fifth line. The Great Treatise says that the fifth line has much achievement, so it says "going forward has achievement." The Commentary on the Judgment says that each line is in its proper position, maintaining correctness and thus being auspicious, which is used to regulate the state. Xun Shuang explains: this refers to the nine in the fifth line being in the proper position of honor, maintaining correctness in this position, with all the yin lines obeying him, so he can correct the state. The Commentary on the Judgment praises the significance of the蹇卦 in accordance with the time. Yu Fan explains using the method of assigning heavenly stems to the moon: the moon in the Kan trigram originates from the southwest and ends in the northeast; on the third and fifth days, the moon appears in the direction of Geng, forming the Zhen trigram; on the upper half-moon, it appears in the direction of Ding, forming the Dui trigram; on the fifteenth day, the moon is full in the direction of Xiang, forming the Qian trigram; on the sixteenth day, it retreats to the direction of Xin, forming the Xun trigram; on the lower half-moon, it diminishes in the direction of Bing, forming the Gen trigram; on the new moon, it is exhausted in the direction of Yin, forming the Kun trigram. Eventually, it is lost in the direction of Gui, and then it begins again, continuing in a cycle without end, nurturing all things, so it is said that its function is great.

《象》曰：山上有水，蹇。崔覲曰：山上至險，加之以水，蹇之象也。君子以反身修德。虞翻曰：君子謂觀。乾坤為身，觀上反三，故“反身”。陽在三，進德修業，故“以反身修德”。孔子曰：德之不修，是吾憂也。初六：往蹇，來譽。虞翻曰：譽謂二，二多譽也。失位應陰，往歷坎險，故“往蹇”。變而得位，以陽承二，故來而譽矣。《象》曰：往蹇來譽，宜待時也。虞翻曰：艮為時，謂變之正以待四也。六二：王臣蹇蹇，匪躬之故。虞翻曰：觀乾為王；坤為臣，為躬；坎為蹇也。之應涉坤，二五俱坎，故“王臣蹇蹇”。觀上之三，折坤之體，臣道得正，故“匪躬之故”。《象》曰：“終無尤也”。

The Image Commentary says: Mountains with water on top, this is the Jian hexagram. Cui Jin explains: A high mountain is already extremely dangerous, and adding flowing water on top, it is the image of difficult travel. The Image Commentary continues: The superior person thus reflects on himself and cultivates virtue. Yu Fan explains: The term 'superior person' here refers to the Guan hexagram from which the Jian hexagram originates; the Qian and Kun hexagrams symbolize the body, and the upper ninth line of Guan returns to the third position, so it is called 'returning to oneself'; a yang line in the third position corresponds exactly with the statement in the Wenyan of the Qian hexagram about cultivating virtue, so it is said 'returning to oneself and cultivating virtue.' Confucius once said in the Analects, 'If virtue is not cultivated, this is what I fear.' The line statement of the initial sixth line says: Going forward is difficult, returning brings praise. Yu Fan explains: 'Praise' refers to the sixth line two. The Great Treatise says that the second line is often praised. The initial sixth line is a yin line in a yang position and is out of place; the line it corresponds to above is also a yin line, going forward still involves the danger of the Kan trigram, so it is said 'going forward is difficult'; after changing to a line, it attains a proper position, and with a yang line supporting the sixth line two, so returning brings praise. The Image Commentary says: Going forward is difficult, returning brings praise, one should wait for the right time. Yu Fan explains: Gen symbolizes time, meaning the initial sixth line changes to a proper position, waiting for the fourth line six. The line statement of the sixth line two says: The king's minister toils through many difficulties for the state, not for his own benefit. Yu Fan explains: The Jian hexagram comes from the Guan hexagram; Guan has Qian, which represents the king; Kun represents the minister and also the body; Kan represents difficulty. The sixth line two goes forward to correspond with the fifth line, crossing through the Kun body, and the second and fifth lines are both in the Kan trigram, so it is said 'the king's minister toils through difficulties.' The upper ninth line of Guan descends to the third position, breaking the Kun body, thus the way of the minister is established, so it is said 'not for his own benefit,' and the Image Commentary therefore says 'in the end, there is no blame.'

《象》曰：王臣蹇蹇，終無尤也。侯果曰：處艮之二，上應於五。五在坎中，險而又險。志在匡弼，匪惜其躬。故曰“王臣蹇蹇，匪躬之故”。輔臣以此，終無尤也。九三：往蹇，來反。虞翻曰：應正歷險，故“往蹇”。反身據二，故“來反”也。《象》曰：往蹇來反，內喜之也。虞翻曰：內，謂二陰也。

The Image Commentary says: The royal minister toils and struggles with difficulty, ultimately having no blame. Hou Guo discussed this from the perspective of the position of the lines: Six in the Second occupies the central position of the lower trigram艮 (Mountain), and is in correspondence with Nine in the Fifth above; Nine in the Fifth is located within Kan (Water), representing danger upon danger. Six in the Second is entirely devoted to assisting and supporting the sovereign, without concern for her own safety, hence the statement 'The royal minister toils on, not for his own sake.' When a minister assisting in governance can act in this way, there will be nothing to blame. The line statement of Nine in the Third says: Going forward is difficult, returning to defense is safe. Yu Fan explains: Nine in the Third corresponds with Six at the Top above; going forward involves encountering the danger of Kan (Water), hence 'going forward is difficult'; returning to take possession of Six in the Second, hence 'returning to defense.' The Image Commentary says: Going forward is difficult, returning to defense is safe, because the inner trigram favors him. Yu Fan explains: 'Inner' refers to the two yin lines in the lower trigram, that is, Six at the Beginning and Six in the Second.

六四：往蹇，來連。虞翻曰：連，輦。蹇，難也。在兩坎間，進則無應，故“往蹇”。退初介三，故“來連”也。《象》曰：往蹇來連，當位實也。荀爽曰：蹇難之世，不安其所。欲往之三，不得承陽。故曰“往蹇”也。來還承五，則與至尊相連，故曰“來連”也。處正承陽，故曰“當位實也”。

The Line Statement of the Fourth Line says: Going forward there is difficulty, returning there is connection with others. Yu Fan explains: "Connected" is read as "chariot," and "difficulty" refers to hardship; the Fourth Line is sandwiched between two坎 (Water) trigrams, and going forward lacks a proper correspondence, hence "difficulty in going forward"; retreating and connecting with the First Line, and being between the Third Line, hence "connection in returning." The Image Commentary says: Going forward there is difficulty, returning there is connection, because the Fourth Line is in a proper position and is full. Xun Shuang explains based on the rise and fall of yin and yang: in a time of hardship, people cannot remain in their places; the Fourth Line wishes to go down to the Third Line, but cannot support the yang line, hence "difficulty in going forward"; returning to support the Fifth Line, it connects with the supreme ruler, hence "connection in returning"; it is yin in a yin position, properly placed and supporting a yang line, hence "proper position and fullness."

九五：大蹇，朋來。虞翻曰：當位正邦，故“大蹇”。睽兌為朋，故“朋來”也。《象》曰：大蹇朋來，以中節也。干寶曰：在險之中，而當王位，故曰：“大蹇”。此蓋以托文王為紂所囚也。承上據四應二，眾陰並至。此蓋以托四臣能以權智相救也。故曰“以中節也”。

The line statement of the fifth line says: Great difficulty arises, friends come to help. Yu Fan explains: The fifth line is in a proper position and can correct the state, bearing the great difficulty of the world, hence it is called 'great difficulty.' The蹇卦 is connected with the睽卦, and the睽卦 has the trigram Dui (Lake), which represents friends, hence it is said 'friends come.' The Image Commentary says: In great difficulty, friends come to help because the fifth line maintains the middle and conforms to propriety. Gan Bao, who usually interprets the Book of Changes through the history of the Shang and Zhou dynasties, says: The fifth line is in the dangerous situation of the Kan trigram, yet it holds the position of the king, hence it is called 'great difficulty.' This is using the line imagery to refer to the historical event of King Wen of Zhou being imprisoned in Yoyu by King Zhou of Shang; the fifth line is above the top line and below the fourth line, and corresponds with the second line, with all the yao lines converging, which refers to the four virtuous ministers who used their strategies and wisdom to rescue King Wen, hence it is said 'maintaining the middle and conforming to propriety.'

上六：往蹇，來碩吉，利見大人。虞翻曰：陰在險上，變失位，故“往蹇”。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。《象》曰：往蹇來碩，志在內也。利見大人，以從貴也。侯果曰：處蹇之極，體猶在坎，水無所之，故曰“往蹇”。來而復位，下應於三，三德碩大，故曰“來碩”。三為內主，五為大人。若志在內，心附於五。則“利見大人”也。案：三互體離，離為明目，五為大人，利見大人之象也。

The line statement of the sixth line at the top says: going forward meets difficulty, returning brings ease and auspiciousness, and is favorable for meeting a great person. Yu Fan explains: the sixth line, being a yin line at the top of the kan danger, loses its position with one change, hence it says 'going is difficult'; 'suo' refers to the third line, which is the geng trigram representing great size. The sixth line returning to join the third line, hence it says 'coming brings great size'; thus each line attains its proper position and has a correct correspondence, hence it is auspicious. Li is the eye and also represents seeing, 'great person' refers to the fifth line, hence it says 'favorable to meet a great person'. The Image Commentary says: going meets difficulty and returning brings ease, because the mind is within the inner trigram; favorable to meet a great person, because it follows the superior. Hou Guo explains: the sixth line is at the extreme point of difficulty, still within the kan body, water has nowhere to go, hence it says 'going is difficult'; it returns to its original position, and below corresponds with the third line, the third line has yang virtue and is great, hence it says 'coming brings great size'. The third line is the main line of the inner trigram, the fifth line is the so-called great person; if the mind is inward and also approaches the fifth line, then it is 'favorable to meet a great person'. Li Dingzuo adds: the third line forms the li trigram with the interacting lines, li represents the eye, the fifth line is the great person, which is exactly the symbolic meaning of 'favorable to meet a great person'.

《序卦》曰：物不可以終難，故受之以解。解者，緩也。崔覲曰：蹇終則來，碩吉，利見大人，故言物不可以終難。故受之以解。(坎下震上)。解：利西南，虞翻曰：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。虞翻曰：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”也。二往之五，四來之初，成屯，體復象，故稱“來復吉”矣。有攸往，夙吉。虞翻曰：謂二也。夙，早也。離為日，為甲。日出甲上，故早也。九二失正，早往之五，則吉。故“有攸往，夙吉，往有功也”。

The "Xu Gua Zhuan" says: Things cannot remain in difficulty forever, so after the Jian hexagram comes the Jie hexagram; "Jie" means to relieve. Cui Jin explains: When the Jian hexagram reaches its final position, it says returning to a broad and auspicious situation, favorable for meeting a great person, indicating that difficulty has reached its end. Therefore, things do not remain difficult forever, so the Jie hexagram follows. The Jie hexagram has Kan below and Zhen above. The hexagram statement says: Favorable to the southwest. Yu Fan explains using hexagram transformation: The Jie hexagram is formed by moving the initial line of the Lin hexagram to the fourth position. Kūn is the hexagram of the southwest. When the initial line moves to the fourth position, it gains the assistance of the multitude symbolized by Kūn, so it says "favorable to the southwest, going to gain the support of the people." The hexagram statement also says: If there is a place to go, returning to the original position is auspicious. Yu Fan explains: The ninth line in the fourth position originally came from the initial line of the Lin hexagram. Now it is out of position in the outer trigram and has no corresponding line, so it says "nothing to go to." It should return to the initial position to regain its proper position, so it says "its return to the original position is auspicious." When the second line moves up to the fifth and the fourth line moves down to the initial position, the entire hexagram becomes the Tun hexagram, which contains the image of Fu, so it is called "returning to the original position is auspicious." The hexagram statement also says: If there is a place to go, acting early is auspicious. Yu Fan explains: This refers to the second line. "Sù" means early. Li represents the sun, and the method of assigning stems to hexagrams also pairs Jia with the day. The sun rises from the Jia position, which is early, so "sù" is interpreted as early. The second line, being yang in a yin position and not in the correct position, becomes auspicious when it moves early to the fifth position, so it says "if there is a place to go, acting early is auspicious, going is beneficial."

《彖》曰：解，險以動，動而免乎險，解。虞翻曰：險，坎。動，震。解，二月。雷以動之，雨以潤之，物咸孚甲，萬物生震。震出險上，故“免乎險”也。解利西南，往得眾也。荀爽曰：乾動之坤而得眾，西南眾之象也。無所往，荀爽曰：陰處尊位，陽無所往也。其來復吉，乃得中也。荀爽曰：來復居二，處中成險，故曰“復吉”也。有攸往，夙吉，往有功也。荀爽曰：五位無君，二陽又卑，往居之者則吉。據五解難，故“有功也”。

The Commentary on the Judgment says: The hexagram of Release signifies encountering danger and yet being able to act, and once action is taken, one escapes from danger. This is called Release. Yu Fan explains: "Danger" refers to the lower trigram Kan (Water), and "action" refers to the upper trigram Zhen (Thunder). The hexagram of Release corresponds to the time of the second lunar month, when thunder rumbles and rain nourishes, and all things break through their shells and grow from the direction of Zhen. Zhen is located above Kan's danger, hence it is said "escape from danger." The Commentary on the Judgment says that the hexagram of Release is favorable in the southwest direction, because going there brings support from the people. Xun Shuang explains according to the theory of rising and descending: the yang line of Qian moves into Kun, thus gaining the multitude. The southwest is the position of Kun, which symbolizes the multitude. The Commentary on the Judgment mentions the phrase "no going anywhere." Xun Shuang explains according to the theory of rising and descending: the yin line in the fifth position occupies the honorable position, so the yang lines have nowhere to go. Regarding the phrase "its return is auspicious, for it attains the center," Xun Shuang explains: the yang line returns to the second position, occupying the center of the lower trigram and forming the body of Kan, hence it is said "returning is auspicious." Regarding the phrase "going somewhere is auspicious, for going brings merit," Xun Shuang explains: there is no true ruler in the fifth position, and the nine two is in a low position. The yang line going to occupy the fifth position is auspicious; occupying the fifth position enables the removal of difficulties, hence it is said "brings merit."

天地解而雷雨作，荀爽曰：謂乾坤交通，動而成解卦，坎下震上，故“雷雨作”也。雷雨作而百果草木皆甲宅。荀爽曰：解者，震世也。仲春之月，草木萌牙。雷以動之，雨以潤之，曰以烜之，故“甲宅”也。解之時大矣哉。王弼曰：無所而不釋也。難解之時，非治難時也。故不言用也。體盡於解之名，無有幽隱，故不曰義也。

The Commentary on the Judgment says that heaven and earth, through the movement of yin and yang, relax and release, causing thunder and rain to arise. Xun Shuang explains: this refers to the mutual interaction of the energies of Qian and Kun, which when they move together, form the Hexagram of Release. The lower trigram is Kan (Water), representing rain, and the upper trigram is Zhen (Thunder), representing thunder. Therefore, it is said, "Thunder and rain arise." The Commentary on the Judgment also says that when thunder and rain arise, all fruits and grasses break open their shells and sprout. Xun Shuang explains: the Hexagram of Release belongs to the era governed by Zhen (Thunder). This is precisely the middle of spring, when grasses and trees begin to sprout. Thunder sounds, shaking them; rain waters them; sunlight warms them, so it is said, "the shell breaks open," meaning that seeds split their shells and grow. The Commentary on the Judgment praises the great significance of the time of the Hexagram of Release. Wang Bi explains: the function of Release is everywhere present. At this time, danger has already been removed, not that danger is still being addressed, so it only praises the "time" and does not mention "the use of the time." The meaning of the Hexagram of Release is fully contained in the name "Release," with nothing obscure or subtle, so it does not mention "the meaning of the time."

《象》曰：雷雨作，解。君子以赦過宥罪。虞翻曰：君子謂三。伏陽出，成大過。坎為罪人則大過象壞，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 Image Commentary says: Thunder and rain arise, which is the meaning of the Hexagram of Release; the superior person thus pardons mistakes and shows mercy to criminals. Yu Fan explains: here, the term "superior person" refers to the line six in the third. The hidden yang line beneath six in the third becomes manifest, and the entire hexagram becomes the structure of Great Excess. The trigram Kan symbolizes criminals, and once Great Excess is formed, the image of Kan is destroyed, so the image of criminals disappears, hence it is said "to pardon mistakes." The lines nine in the second and nine in the fourth are both out of position and are trapped within the trigram Kan, which symbolizes prison. When line six in the third changes, it forms the trigram Qian, and both images of Kan disappear. The trigram Zhen represents joy, and the trigram Dui also represents joy, so all criminals are released from prison. Hence it is said "to show mercy to criminals." That is, when six in the third is present, mistakes are pardoned; when it is absent, criminals are shown mercy. The line at the top says that the prince shoots down a fierce falcon to remove disorder, which is precisely this meaning.

初六：無咎。虞翻曰：與四易位，體震得正，故“無咎”也。《象》曰：剛柔之際，義無咎也。虞翻曰：體屯初震，剛柔始交，故“無咎”也。九二：田獲三狐，得黃矢，貞吉。虞翻曰：二稱田。田，獵也。變之正，艮為狐。坎為弓。離為黃矢，矢貫狐體。二之五，歷三爻。故“田獲三狐，得黃矢。”之正得中，故“貞吉”。

The first line of the initial line statement says: There will be no fault. Yu Fan explains: The initial line exchanges position with the fourth line, forming the body of Zhen, and each attains its proper position, so there will be no fault. The Image Commentary says: The yao of yang and yin meet here, and according to the meaning, there will be no fault. Yu Fan explains: The entire hexagram forms the body of Tun, and the lower trigram of Tun is Zhen. Yang and yin begin to combine here, so it is said there will be no fault. The statement of the second line says: Hunting and capturing three foxes, obtaining a bronze arrowhead, maintaining the correct position brings good fortune. Yu Fan explains: The second line is called 'field', meaning hunting; the second line changes to become correct, Gen represents foxes, Kan represents the bow, Li represents a yellow arrow, and the arrow pierces through the fox. The second line ascends to the fifth position, passing through three lines, so it is said 'field and capture three foxes, obtain a yellow arrow'. Changing to become correct and occupying the central position, so it is said 'maintaining the correct position brings good fortune'.

《象》曰：九二貞吉，得中道也。虞翻曰：動得正，故得中道。六三：負且乘，虞翻曰：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”。小人而乘君子之器《象》曰：“亦可醜也”。致寇至，貞吝。虞翻曰：五之二成坎，坎為寇盜。上位慢五，下暴於二，慢藏悔盜，故“致寇至，貞吝”。《象》曰：“自我致戎，又誰咎也。”

The Image Commentary says: Nine in the Second maintains correctness and is auspicious because it attains the middle path. Yu Fan explains: When Nine in the Second moves, it attains the correct position, hence it attains the middle path. The Line Statement of Six in the Third says: Carrying burdens yet riding a carriage. Yu Fan explains: "负" is equivalent to "倍," meaning to turn one's back; when Nine in the Second moves, it becomes Gen, which represents the back, indicating that Six in the Third relies on the back of Nine in the Fourth, thus turning its back on Nine in the Fifth. When Nine in the Fifth descends to attack Six in the Third,坤 represents a carriage, and Six in the Third is above坤, hence it is said "carrying burdens and riding a carriage." The Great Treatise on the Changes discusses small people riding the carriages of gentlemen, hence the Image Commentary says "it is also disgraceful." The Line Statement continues saying: Inviting bandits, guarding this leads to regret. Yu Fan explains: When Nine in the Fifth descends to the second position, it becomes Kan, which represents bandits; Six in the Third is above and looks down on Nine in the Fifth, and below it oppresses Nine in the Second, just as the Great Treatise on the Changes says that careless storage invites thieves, hence it is said "bandits arrive, the correct course is regret." The Image Commentary also says "I myself invited the enemy, who can blame me?"

《象》曰：負且乘，亦可醜也。自我致戎，又誰咎也。虞翻曰：臨坤為丑也。坤為自我。以離兵伐三，故轉寇為戎。艮手招盜，故“誰咎也”。九四：解而母，朋至斯孚。虞翻曰：二動時艮為指。四變之坤為母，故“解而母”。臨兌為朋，坎為孚。四陽從初，故“朋至斯孚”矣。

The Image Commentary says: carrying burdens while riding in a carriage, this is truly disgraceful; warfare is self-invoked, so who can be blamed? Yu Fan explains: the hexagram of Jie comes from the hexagram of Lin. The hexagram of Lin has the trigram of Kun, which represents ugliness, and Kun is also interpreted as 'I'; using the trigram of Li, which symbolizes weapons, to attack the sixth line in the third position, so 'kou' (bandit) is transformed into 'rong' (military force); the trigram of Gen represents the hand, equivalent to inviting bandits by raising one's hand, hence the question of who can be blamed. The original text of the fourth line says 'Jie er mu', meaning removing the attached object, friends arriving can then trust each other. Yu Fan explains: when the ninth line in the second position changes, it becomes Gen, which represents the hand; when the ninth line in the fourth position changes, it enters Kun, which represents the mother, hence the text says 'Jie er mu'; the hexagram of Lin has the trigram of Dui, which represents friends, and the trigram of Kan, which represents trust. The ninth line in the fourth position, a yang line, returning to the initial position, hence saying 'peng zhi si fu'.

《象》曰：解而母，未當位也。王弼曰：失位不正，而比於三。故三得附之，為其拇也。三為之拇，則失初之應，故“解其拇”，然後“朋至斯孚”而信矣。案：九四體震，震為足。三在足下，拇之象。六五：君子惟有解，吉。有孚于小人。虞翻曰：君子謂二。之五得正成坎，坎為心。故“君子惟有解，吉”。小人謂五。陰為小人，君子升位，則小人退在二，故“有孚于小人”。坎為孚也。《象》曰：君有解，小人退也。虞翻曰：二陽上之五，五陰小人退之二也。

The Image Commentary says: The resolution of the attached thing is because nine four is in an improper position. Wang Bi explains from the perspective of the yao positions: nine four, being a yang line in a yin position, is not in the correct place and is not proper. It is also adjacent to six three, so six three is able to attach to it, becoming its big toe. Since six three has become its big toe, it loses the proper correspondence with six one, so it must resolve this big toe, and then friends can come and trust each other. Li Dingzuo comments: nine four is in the body of zhen, which represents the foot. Six three is located below the foot, which is the image of the big toe. The line statement of six five says: A gentleman who can resolve is auspicious, and can verify this on the small person. Yu Fan explains: here, the term 'gentleman' refers to nine two. It ascends to the fifth position and becomes correct, forming kan, which represents the heart. Therefore, it says 'a gentleman who can resolve is auspicious.' The term 'small person' refers to the original yin line in the fifth position. Yin flexibility is the small person. When the gentleman rises to the honorable position, the small person retreats to the second position, so it says 'having trust in the small person.' Kan is the image of sincerity. The Image Commentary says: A gentleman who can resolve, the small person naturally retreats. Yu Fan explains: the yang line nine two ascends to the fifth position, and the original yin line in the fifth position, the small person, retreats to the second position.

上六：公用射隼于高庸之上，獲之，無不利。虞翻曰：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，死象故“公用射隼于高庸之上，獲之，無不利”也。案：二變時體艮。艮為山，為宮闕，三在山半，高塘之象也。《象》曰：公用射隼，以解悖也。虞翻曰：坎為悖，三出成乾，而坎象壞，故“解悖也”。《九家易》曰：隼，鷙鳥也。今捕食雀者，其性疾害，喻暴君也。陰盜陽位，萬事悖亂，今射去之，故曰“以解悖也。”

The line statement of the sixth line above says: The king and duke shoots a fierce falcon from a high wall, and with one arrow he hits and captures it, there is no disadvantage. Yu Fan explains: The sixth line corresponds to the third line, "the duke" refers to the hidden yang line beneath the third line; the line of Li represents the falcon; the third line is out of its proper position, and when it moves, it reveals the yang line and becomes Qian, the arrow pierces through the falcon's body, and the whole hexagram enters the condition of Da Guo, which has the image of death, so it says "the king and duke shoots the falcon on a high wall, captures it, there is no disadvantage." Li Dingzuo comments: When the second line moves, it forms the structure of Gen, which represents mountain and palace, the third line is in the middle of the mountain, which is the image of a high wall and platform. The Image Commentary says: The king and duke shoots the falcon, is used to remove disorder. Yu Fan explains: Kan represents disorder, the third line changes into Qian, the image of Kan is destroyed, so it says "removing disorder." The Nine Schools' commentary uses the image of things for analogy: the falcon is a fierce bird, like today's bird of prey that hunts sparrows, it is fierce and cruel, used to symbolize a tyrannical ruler; the yin line occupies the yang position, thus all things become disorderly, now one arrow removes it, so it says "used to remove disorder."

《序卦》曰：緩必有所失，故受之以損。崔覲曰：宥罪緩死，失之於僥倖，有損於政刑，故言緩必有所失，故受之以損者也。(兌下艮上)。損：有孚，元吉，無咎可貞，利有攸往。曷之用，二簋可用享。鄭玄曰：艮為山，兌為澤。互體坤，坤為地。山在地上，澤在地下，澤以自損增山之高也。猶諸侯損其國之富以貢獻於天子，故謂之損矣。

The "Xugua Zhuan" says: leniency inevitably leads to loss, so after the hexagram of "Jie" (Release) comes the hexagram of "Sun" (Loss). Cui Jin explains: pardoning criminals and delaying their execution leads to loss through leniency, which is a harm to the decree and legal system, hence leniency inevitably brings loss, so the hexagram of "Sun" follows. The hexagram of "Sun" has Dui below and Gen above. The hexagram statement says: maintaining sincerity, great good fortune, no error, can hold to the correct path, beneficial for going forward; what should be offered in sacrifice? Two bowls of simple food are sufficient. Zheng Xuan explains the hexagram using the method of mutual relations: Gen represents mountain, Dui represents marsh, and the mutual relations in the middle form Kun, which represents earth; mountain on earth, marsh beneath earth, is the marsh reducing itself to increase the height of the mountain, like a feudal lord reducing his own wealth to present to the Son of Heaven, hence it is called "Sun" (Loss).

有孚。無吉，無咎。可貞，利有攸往。虞翻曰：泰初之上，損下益上，以據二陰，故“有孚，元吉，無咎”。艮男居上，兌女在下，男女位正，故“可貞利有攸往”矣。曷之用？二簋可用享。崔覲曰：曷，何也。言其道上行，將何所用，可用二簋而享也。以喻損下益上，惟有乎心，何必竭於不足而補有餘者也。

The Hexagram Statement explains several layers: sincerity in heart, great good fortune, no mistakes, and being able to maintain the right path and benefit from going forward. Yu Fan explains the Hexagram through its transformation: the Loss Hexagram is formed by moving the initial line of the Prosperity Hexagram to the top position. It reduces the lower part and increases the upper part, so the top line occupies the positions of the fifth and fourth lines, which are yin lines. Therefore, it says there is sincerity, great good fortune, and no mistakes. The艮 (Gèn) represents a young male at the top, and the兑 (Duì) represents a young female at the bottom; both male and female are in their proper positions, so it says "can maintain the right path and benefit from going forward." When asking what offering to use, the answer is two bowls of simple food. Cui Jin explains: "曷" is "何," meaning "what," indicating that the way of loss is moving upward, so what should be used? Just two bowls of offerings are enough. This is a metaphor for reducing the lower part to increase the upper part; the key lies in the sincerity of the heart. Why should we drain what is already insufficient to supplement what is in excess?

《彖》曰：損，損下益上，其道上行。蜀才曰：此本泰卦。案：坤之上六，下處乾三。乾之九三，上升坤六。損下益上者也。陽德上行，故曰“其道上行”矣。損而有孚，荀爽曰：謂損乾之三居上。孚，二陰也。元吉，無咎。荀爽曰：居上據陰，故“元吉，無咎”，以未得位，嫌於咎也。

The Commentary on the Judgment says: "Loss" means reducing the lower part and increasing the upper part, and its way is to move upward. Shuocai pointed out the origin of the changing of the hexagram: the hexagram of Loss comes from the hexagram of Great Crossing. Li Dingzuo's note continues: in the hexagram of Great Crossing, the upper six of the earth trigram moves down to occupy the third position of the heaven trigram, while the nine three of the heaven trigram moves up to occupy the sixth position of the earth trigram. This is reducing the lower part and increasing the upper part; the yang virtue moves upward, hence it is said "its way moves upward." The Commentary on the Judgment says that loss with sincerity, Xun Shuang explained according to the theory of rising and falling: this refers to reducing the third line of the heaven trigram and moving it to the upper position; the term "sincerity" refers to the two yin lines it is resting upon. The Commentary on the Judgment says great good fortune, without fault, Xun Shuang explained: the upper nine is at the top and rests upon a yin line, thus it is greatly fortunate and without fault; however, since it does not occupy the correct position, it is originally liable to fault.

可貞。荀爽曰：少男在上，少女雖年尚幼，必當相承，故曰“可貞”。利有攸往。荀爽曰：謂陽利往居上。損者，損下益上，故利往居上。曷之用？二簋可用享。荀爽曰：二簋，謂上體二陰也。上為宗廟。簋者，宗廟之器，故可享獻也。

The Commentary on the Judgment says that one can maintain uprightness. Xun Shuang explained: "Gen represents a young male at the upper position, and Dui represents a young female at the lower position. Although the young female is still young, she will eventually unite with the young male, so it is said 'can be uprightness'." The Commentary on the Judgment says that it is favorable to go forward. Xun Shuang explained: This refers to the yang lines being favorable to go forward and occupy the upper position; the meaning of "loss" is to reduce the lower part and increase the upper part, so the yang lines are favorable to move upward and occupy the upper position. The Commentary on the Judgment cites the hexagram statement to ask what should be used, and the answer is two ritual vessels for offerings. Xun Shuang explained: "Two ritual vessels" refer to the two yin lines in the upper part; the upper position symbolizes the ancestral temple, and the ritual vessel is a vessel used in the ancestral temple to hold millet and rice, so it can be used for sacrificial offerings.

二簋應有時。虞翻曰：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。虞翻曰：謂冬夏也。二五已易成益。坤為柔。謂損。益上之三成既濟，坎冬離夏。故“損剛益柔有時”。

The Commentary on the Judgment says that thin offerings in two vessels should follow the proper seasons. Yu Fan explains: here, "time" refers to spring and autumn. In the hexagram of Loss, the line Nine in the Second moves up to the fifth position, with Zhen (Thunder) corresponding to the second month of the lunar calendar and Yi (Benefit) corresponding to the first month, both belonging to spring. The hexagram of Loss itself corresponds to the seventh month, and Dui (Lake) corresponds to the eighth month, both belonging to autumn. The two seasonal sacrifices mentioned refer to following the sequence of time to remember ancestors. Gen (Mountain) symbolizes time, and Zhen (Thunder) symbolizes response, hence the saying "response has its time." The Commentary on the Judgment also says that reducing a strong line and increasing a flexible line each has its proper time. Yu Fan explains: this refers to the seasons of winter and summer. After the lines two and five exchange positions, the hexagram becomes Yi (Benefit), with Kun (Earth) representing flexibility, which is the act of "loss." When the top line of Yi moves down to the third position, it becomes Ji Ji (Completion), with Kan (Water) representing winter and Li (Fire) representing summer, hence the saying "reducing the strong and increasing the flexible has its time."

損益盈虛，與時偕行。虞翻曰：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，變通趨時，故“與時偕行”。《象》曰：山下有澤，損。君子以懲忿窒慾。虞翻曰：君子，泰乾。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，艮為止，故“窒慾也”。

The Commentary on the Judgment says that reduction, increase, fullness, and emptiness all move in accordance with the times. Yu Fan explains: Heaven represents fullness, Earth represents emptiness. Reducing the strong lines and increasing the flexible lines is called "reduction and increase, fullness and emptiness." Specifically, the first line of the Tai hexagram moving up to the top position, the second line of the Dun hexagram moving up to the fifth position, and the top line of the Yi hexagram moving down to the third position, all demonstrate movement in accordance with the hexagram's transformation, aligning with the appropriate time, thus saying "moving in harmony with the times." The Image Commentary says: A spring beneath a mountain, this is the Dun hexagram. The gentleman thus restrains anger and suppresses desires. Yu Fan explains: "The gentleman" refers to the Heaven element in the Tai hexagram. Heaven's yang is strong and martial, symbolizing anger; Earth's yin is stingy and greedy, symbolizing desire. Reducing the first line of Heaven to form the Dui trigram, which represents harmony and joy, thus restraining anger; the first line moving up to occupy the Earth element, with Gen representing stop, thus suppressing desires.

初九：祀事遄往，無咎，酌損之。虞翻曰：祀，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，得正無咎，已得之應，故“遄往無咎酌損之”。《象》曰“上合志也”。祀，舊作巳也。《象》曰：祀事遄往，上合志也。虞翻曰：終成既濟，謂二上合志於五也。

The line statement for the initial yang line says: "Worship matters should be carried out quickly, without error, by reducing oneself to increase others." Yu Fan explains: "Sì" means worship; "Kun" represents the matter, referring to the second yang line. "Chuán" means quick, and "zhuó" means to take. The second yang line is out of position and not proper, so the initial yang line is beneficial in enabling the second yang line to move upward quickly, aligning with the fifth yin line's aspirations, achieving correctness without error, and thus the initial yang line also attains a proper response. Therefore, it is said, "Quickly going forward without error, reducing oneself." The Image Commentary thus says, "Harmonizing with the upper aspirations." The character "祀" was originally written as "巳" in old texts. The Image Commentary says: "Quickly proceeding with worship matters is harmonizing with the upper aspirations." Yu Fan explains: the final result is the state of "Ji Ji," meaning the second yang line unites with the fifth yin line's aspirations.

九二：利貞，征凶，弗損益之。虞翻曰：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”矣。《象》曰：九二利貞，中以為志也。虞翻曰：動體離中，故“為志也”。六三：三人行，則損一人。虞翻曰：泰乾三爻，為三人；震為行，故“三人行”。損初之上，故“則損一人”。一人行，則得其友。虞翻曰：一人謂泰初之上，損剛益柔，故“一人行”。兌為友，初之上，據坤應兌，故“則得其友”。言致一也。《象》曰：一人行，三則疑也。虞翻曰：坎為疑，上益三成坎，故“三則疑”。荀爽曰：一陽在上，則教令行。三陽在下，則民眾疑也。

The line statement of nine two says: It is advantageous to maintain correctness, and to proceed hastily brings danger. One can increase the other without reducing oneself. Yu Fan explains: Nine two is a yang line in a yin place and thus is not in the correct position. It should change to obtain correctness, hence it says 'advantageous to maintain correctness'; 'going' refers to movement, and zhen represents movement. However, nine two is not in the correct position and thus has the image of destruction, so it is not advisable to proceed forward. If it moves directly up to the fifth position, there will be danger. When nine two moves up to the fifth position, it becomes the yi hexagram. The amount of reduction is small while the amount of increase is large, hence it says 'without reducing or increasing'. The image commentary says: Nine two is advantageous to maintain correctness, thus holding the middle as the mind. Yu Fan explains: When nine two moves, it forms li and is in the middle, hence it is called 'the mind'. The line statement of six three says: When three people walk together, one should be removed. Yu Fan explains: The three yang lines of qian in the tai hexagram represent 'three people'. Zhen represents movement, hence it is called 'three people walking together'. The loss hexagram is formed by moving the first line of tai to the upper position, hence it is called 'then one is reduced'. The line statement also says: When one walks alone, he will gain his companion. Yu Fan explains: 'One person' refers to the first line of tai moving up to the upper position, which is reducing a yang line and increasing a yin line, hence it is called 'one person walking'. De represents friends, and the first line moving to the upper position occupies the kun body and responds to the de body, hence it is called 'then he gains his companion', which refers to the meaning of exclusive association. The image commentary says: Walking alone is good, but three people will cause suspicion. Yu Fan explains: Kan represents doubt, and the upper line of the loss hexagram combined with the third line forms kan, hence it is called 'three people cause doubt'. Xun Shuang explains from the perspective of government affairs: A single yang line at the top allows commands to be carried out; three yang lines in the lower position cause the people to have no direction and thus cause doubt.

六四：損其疾，使遄有喜，無咎。虞翻曰：四，謂二也。四得位，遠應初。二疾上五，已得承之。謂二之五，三上覆。坎為疾也。陽在五稱喜。故“損其疾，使遄有喜”。二上體觀，得正承五，故“無咎”矣。《象》曰：損其疾，亦可喜也。蜀才曰：四當承上，而有初應，必上之所疑矣。初，四之疾也。宜損去其初，使上遄喜。虞翻曰：二上之五，體大觀象，故“可喜也”。

The fourth line statement says: Reduce his illness, so that he may soon be joyful, without error. Yu Fan explains: Here the term 'four' actually refers to the second line, nine. The fourth line is already in its proper position and corresponds with the first line from a distance. When the second line urgently moves up to the fifth position, the fourth line can then support it. That is, when the second line moves up to the fifth position, the third line and the top line each return to their proper places. Kan represents illness, and a yang line in the fifth position is called joy, so it says 'reduce his illness, so that he may soon be joyful.' After the second line moves up, the whole hexagram becomes the form of Guan (Observation), and the fourth line is correct and supports the fifth line, so there is no error. The Image Commentary says: Reducing his illness is also something to be joyful about. Shu Cai explains: The fourth line should originally support the superior position, but it corresponds with the first line, inevitably causing suspicion from above. The first line is the illness of the fourth line, so it should reduce its connection with the first line, so that above may soon be joyful. Yu Fan adds: When the second line moves up to the fifth position, the whole hexagram forms the image of Da Guan (Great Observation), so it is called 'joyful.'

六五：或益之十朋之龜，弗克違，元吉。虞翻曰：謂二五已變成益，故“或益之”。坤數十，兌為朋，三上失位，三動離為龜。十謂神靈攝寶文、筮山澤水火之龜也。故“十朋之龜”。三上易位，成既濟，故“弗克違，元吉”矣。《象》曰：六五元吉，自上佑也。侯果曰：內柔外剛，龜之象也。又體兌艮，互有坤震。兌為澤龜，艮為山龜，坤為地龜，震為木龜，坤數又十，故曰“十朋”。朋，類也。六五處尊，損已奉上。人謀允葉，龜墨不違。故能延上九之佑，而來十朋之益。所以大吉也。崔覲曰：或之者，疑之也。故用元龜。價值二十大貝，龜之最神貴者。以決之，不能違其益之義。故獲元吉。雙貝曰朋也。

The line statement of the fifth line says: Someone presents a tortoise worth ten pings, which cannot be refused, and it is extremely auspicious. Yu Fan explains: After the second and fifth lines change, the hexagram becomes the hexagram of Gain, so it is said 'or gain'. The completed number of Kun is ten, Dui represents a ping, and the third and upper lines are out of position. When the sixth line in the third position changes to Li, Li represents a tortoise. The term 'ten' refers to ten kinds of tortoises: divine tortoise, spiritual tortoise, capturing tortoise, treasure tortoise, literary tortoise, divination tortoise, mountain tortoise, marsh tortoise, water tortoise, and fire tortoise. Therefore, it is said 'ten pings of tortoise'. When the third and upper lines exchange positions, it becomes the hexagram of Completion, so it is said 'cannot be refused, original auspiciousness'. The Image Commentary says: The fifth line is extremely auspicious because it receives protection from above. Hou Guo explains: The tortoise is soft inside and firm outside, which matches the image of the sixth line in the fifth position. The hexagram of Loss is composed of Dui and Gen, and the intermediate hexagram contains Kun and Zhen. Dui represents the marsh tortoise, Gen represents the mountain tortoise, Kun represents the earth tortoise, and Zhen represents the wood tortoise. The completed number of Kun is again ten, so it is said 'ten pings'. Here, 'ping' refers to kinds. The fifth line holds a high position and reduces itself to serve above. Human planning and divination coincide, and the tortoise's markings do not contradict, so it can attract the protection of the upper line, gain the benefit of the ten pings of tortoise, thus achieving great auspiciousness. Cui Jin explains from the example of the wording: The use of 'or' indicates some doubt and uncertainty, so a great tortoise is used to decide. This tortoise is worth twenty large shells, the most divine and precious among tortoises, and using it to decide results in an outcome that does not contradict the meaning of gain, thus achieving great auspiciousness. Two shells make one ping.

上九：弗損益之，無咎，貞吉。虞翻曰：損上益三也。上失正，之三得位，故“弗損益之，無咎，貞吉”。動成既濟，故“大得志”。利有攸往，得臣無家。虞翻曰：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，故曰“得臣”。動而應三，成既濟，則家人壞，故曰“無家”。

The line statement of the top ninth line says: Without reducing others, one can increase them, there will be no fault, and if one maintains the correct position, it will be auspicious. Yu Fan explains: This refers to reducing the upper position to increase the third line; the top ninth line originally lacked the correct position, but when it moves down to the third position, it becomes correct, hence the statement 'Without reducing or increasing, there is no fault, and maintaining the correct position brings auspiciousness.' Once there is a movement, it becomes the state of completion, so the Image Commentary says 'Great fulfillment of one's aspirations.' The line statement also says: It is advantageous to go somewhere, gaining servants without dividing the family. Yu Fan explains: The sixth line in the third position moves upward to the top position, hence the statement 'It is advantageous to go somewhere.' The second and fifth lines have already moved to form the hexagram of Gain, with the earth trigram representing servants, and the sixth line in the third position changing to occupy the earth trigram, forming the hexagram of the Family, hence the statement 'gaining servants.' Further movement and correspondence with the sixth line in the third position form the state of completion, and the image of the Family is destroyed, hence the statement 'without a family.'

王肅曰：處損之極，損極則益，故曰“弗損益之”。非無咎也。為下所益，故“無咎”。據五應三，三陰上附，外內相應，上下交接，正之吉也。故“利有攸往”矣。剛陽居上，群下共臣，故曰“得臣”矣。得臣則萬方一軌，故“無家”也。《象》曰：弗損益之，大得志也。虞翻曰：謂二五已變，上下益三，成既濟定。離坎體正，故“大得志”。

Wang Su argued from the standpoint of meaning and principle: the upper nine is at the end of the principle of reduction. When reduction reaches its extreme, it turns into increase, hence it is said 'not reducing or increasing'. It is not naturally without fault, but because it is supported by the increase below, it does not have faults. It is below the nine five and corresponds to the six three. Three yin lines all move upward to rely on it, with internal and external harmony, upper and lower connection, which is the auspiciousness of maintaining the correct position, hence it is said 'favorable to go somewhere'. Yang strength is at the highest position, with all below coming to pay homage, hence it is said 'obtaining the ministers'. Obtaining the ministers of the world, the four directions will all be unified, no longer divided by family or boundaries, hence it is said 'no family'. The Image Commentary says: not needing to reduce but achieving increase, is greatly realizing the will. Yu Fan explained: the second and fifth lines have changed, upper and lower both come to increase the third line, finally forming the state of completion and each line is in its proper position, the two elements of fire and water are both correct, hence it is said 'greatly realizing the will'.

《序卦》曰：損而不已必益，故受之以益。崔覲曰：損終則弗損益之，故言損而不已必益也。(震下巽上)。益：利有攸往。虞翻曰：否上之初也。損上益下，其道大光。二利往坎應五，故“利有攸往，中正有慶”也。利涉大川。虞翻曰：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。鄭玄曰：陰陽之義，陽稱為君，陰稱為臣。今震一陽二陰，臣多於君矣。而四體巽，之不應初，是天子損其所有以下諸侯也。人君之道，以益下為德，故謂之益也。震為雷，巽為風。雷動風行，二者相成，猶人君出教令，臣奉行之，故“利有攸往”。坎為大川，故“利涉大川”矣。

The *Xugua Zhuan* says: Continuous reduction will inevitably turn into gain, so after the *Dun* hexagram comes the *Yi* hexagram. Cui Jin explains: When the *Dun* hexagram reaches its final line, it says "Not reducing but increasing," indicating that reduction to its limit turns into increase, hence the saying that continuous reduction must eventually lead to gain. The *Yi* hexagram has Zhen below and Xun above. The hexagram statement says: It is favorable to go somewhere. Yu Fan explains using hexagram transformation: The *Yi* hexagram is formed by moving the upper ninth line of the *Pu* hexagram to the initial position. This reduces the upper trigram and increases the lower trigram, thus its way shines brightly. The nine in the second line is favorable to go somewhere, as it moves to form Kan and corresponds with the nine in the fifth line, hence the statement "It is favorable to go somewhere, with the central and correct position bringing good fortune." The hexagram statement also says it is favorable to cross a great river. Yu Fan explains: The sixth line in the third position is out of place, and when it moves, it forms Kan. The whole hexagram becomes the *Huan* hexagram, and Kan represents a great river, hence the statement "It is favorable to cross a great river." The *Huan* hexagram has the image of boats and rafts, which is exactly what the *Tuan Zhuan* refers to as "the way of wood is then carried out." Zheng Xuan explains from the perspective of the relationship between ruler and subject: According to the principles of yin and yang, yang is called the ruler, and yin is called the subject. Now the lower trigram Zhen is one yang and two yin, meaning there are more subjects than rulers. The upper trigram has the fourth line in Xun, which does not correspond with the initial line, indicating that the sovereign reduces his own resources and gives them to the feudal lords. The principle of a ruler is to increase the welfare of the people, which is called "benefit." Zhen represents thunder, and Xun represents wind. Thunder moves and wind spreads, supporting each other, just like a ruler issuing orders and subjects carrying them out, hence "It is favorable to go somewhere." Kan represents a great river, hence "It is favorable to cross a great river."

《彖》曰：益，損上益下，蜀才曰：此本否卦。案：乾之上九下處坤初。坤之初六，上升乾四。損上益下者。民說無疆。虞翻曰：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。虞翻曰：乾為大明，以乾照坤，故“其道大光”。或以上之三，離為大光矣。

The Commentary on the Judgment says: "Benefit" means reducing the upper part and increasing the lower part. Shucai pointed out the origin of the changing hexagrams: the hexagram of Benefit comes from the hexagram of Oppression. Li Dingzuo's commentary continues: the upper nine of Qian in the hexagram of Oppression moves down to the first position of K'un, and the first six of K'un moves up to the fourth position of Qian, which is reducing the upper part and increasing the lower part. The Commentary on the Judgment says the people's joy has no limits. Yu Fan explains: the top line moves down to the first position, K'un represents vastness without boundaries, and Zhen represents laughter; a superior person humbles himself to a low position, thus gaining the people's great support, hence "joy without limits." The Commentary on the Judgment says the superior person descends to benefit the people below, and this path shines brightly. Yu Fan explains: Qian represents great brightness, using Qian to illuminate K'un, hence "its path shines brightly"; others believe it is the top line moving down to the third position to form Li, which represents great brightness.

利有攸往，中正有慶。虞翻曰：中正謂五，而二應之，乾為慶也。利涉大川，木道乃行。虞翻曰：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。虞翻曰：震三動為離，離為日。巽為進，坤為疆。日與巽俱進，故曰“進無疆”也。天施地生，其益無方。虞翻曰：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”也。

The Commentary on the Judgment says it is advantageous to go forward, being upright and central with joy. Yu Fan explains: "Upright and central" refers to nine in the fifth line, which corresponds with six in the second line. The trigram Qian governs blessings and joy, so it is said "there is joy." The Commentary on the Judgment says it is advantageous to cross a great river, as the path of wood is able to proceed. Yu Fan explains: when six in the third line moves, it becomes the trigram Huan, which symbolizes boats and rafts. The trigram Xun (wood) floats upon the trigram Kan (water), so it is said "the path of wood is able to proceed." The Commentary on the Judgment says the trigram Yi (Benefit) involves movement of Zhen (Thunder) and compliance of Xun (Wind), advancing day by day without limit. Yu Fan explains: when the third line of Zhen moves, it becomes Li (Fire), which represents the sun; Xun represents advancement, and Kun represents boundaries. The sun and the wind advance together, so it is said "advancement has no boundaries." The Commentary on the Judgment says heaven gives, earth nurtures, and its benefit has no fixed place. Yu Fan explains: the yang line of Qian descends into Kun, with Zhen representing birth. All things are born from the direction of Zhen, so it is said "heaven gives and earth nurtures"; the yang line is in the initial position of Kun, without limitation, advancing day by day without end, so it is said "its benefit has no fixed place."

凡益之道，與時偕行。虞翻曰：上來益三，四時象正。艮為時，震為行，與損同義，故“與時偕行”也。《象》曰：風雷，益。君子以見善則遷，有過則改。虞翻曰：君子，謂乾也。上之三，離為見。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。體復象，復以自知，故“有過則改”也。

The Commentary on the Judgment says: In general, the way of increase follows the times and progresses accordingly. Yu Fan explains: The top line comes down to increase the third line, and the images of the four seasons all return to correctness;艮 represents time, 震 represents movement, and this is the same principle as in the Commentary on the Judgment of the Decrease hexagram, so it says "to move in harmony with the times." The Image Commentary says: Wind and Thunder interact, which is the essence of the Benefit hexagram; the gentleman thus sees good deeds and follows them, and when he has a fault, he corrects it immediately. Yu Fan explains: "The gentleman" refers to Qian; the top line descends to the third position to form Li, which represents sight; Qian represents good, and Kun represents fault; the third line of Kun moves to the fourth position of Qian, so it says "seeing good and following it"; the top line of Qian descends to the first position of Kun, thus correcting the fault of Kun, and the whole hexagram contains the image of the Return hexagram, which speaks of self-awareness and self-correction, so it says "when there is a fault, it is corrected."

初九：利用為大作，元吉，無咎。虞翻曰：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，朋來無咎，故“元吉，無咎”。震，二月卦，日中星鳥，敬授民時，故以耕播也。《象》曰：元吉，無咎，下不厚事也。侯果曰：大作，謂耕植也。處益之始，居震之初。震為稼穡，又為大作。益之大者，莫大耕植。故初九之利，“利為大作”。若能不厚勞於下民，不奪時於農畯，則“大吉，無咎”矣。

The first line statement says: It is advantageous to undertake great undertakings, which is very auspicious and without fault. Yu Fan explains: The term "great work" refers to the benefit of plowing with the plow and the hoe. The "Great Treatise" mentions that Shen Nong carved wood into the plow and bent wood into the hoe, which is probably derived from the imagery of this hexagram. The earth (Kun) represents use, the heaven (Qian) represents greatness, and the thunder (Zhen) represents undertaking work, so it is said "it is advantageous to undertake great work." The entire hexagram contains the image of the hexagram of Fu, and the first line is in the correct position, which corresponds to the meaning of Fu hexagram "friends come without blame." Therefore, it is said "great auspiciousness, without blame." The Zhen trigram corresponds to the second month of the lunar calendar, which is the time when the "Book of Documents · Yao's Classic" mentions "the sun is at its zenith and the star bird is visible," the time when the ruler respectfully teaches the people about the farming season, so the image of sowing and planting is taken. The "Image Commentary" says: Great auspiciousness without blame is because it is not appropriate to make the common people bear excessive labor. Hou Guo explains: "Great work" refers to farming. The first line is at the beginning of the Yi hexagram and also at the beginning of the Zhen trigram, which governs farming and undertaking work. Among all things of increase, nothing is greater than farming, so the advantage of the first line lies in undertaking agricultural work. If one can avoid making the common people bear excessive labor and not encroach upon the farming time of the officials and farmers, then it is great auspiciousness without blame.

六二：或益之十朋之龜，弗克違，永貞吉。虞翻曰：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”。王用享于帝，吉。虞翻曰：震稱帝。王謂五。否乾為王。體觀象。艮為宗廟。三變，折坤牛。體噬嗑食。故“王用享于帝”。得位，故“吉”。干寶曰：聖王先成其民而後致力於神，故“王用享于帝”。在巽之宮，處震之象，是則蒼精之帝同始祖矣。《象》曰：或益之，自外來也。虞翻曰：乾上稱外，來益初也。

The line statement of the sixth line two says: Someone gives a tortoise worth ten pings, which cannot be refused, and by maintaining a long and upright course, it is auspicious. Yu Fan explains: This refers to the top line coming down from the outer trigram to enhance the first line, hence the phrase 'somebody gives it'; the sixth line two is in the correct position and corresponds with the ninth line five at a distance, which is beneficial for the sixth line three to change and become correct, thus enabling it to be supported. The number of the earth trigram is ten, and the opposite of the gain trigram is the loss trigram with the trigram of the lake, which represents pings; the sixth line three changing into the trigram of fire, which represents a tortoise, hence the phrase 'a tortoise worth ten pings'. The earth trigram represents longevity, and the top line coming down to the third position and becoming correct, hence the phrase 'long and upright course is auspicious'. The line statement continues: The king uses it to worship the heavenly sovereign, which is auspicious. Yu Fan explains: The trigram of thunder is called the sovereign; 'king' refers to the ninth line five. The gain trigram comes from the trigram of non-communication, which contains the trigram of heaven, which represents the king; the entire trigram contains the image of worship from the trigram of observation, and the trigram of mountain represents the ancestral temple; the sixth line three changing, slaughtering the ox symbolized by the earth trigram, the trigram structure becomes the trigram of devouring, which has the meaning of food offerings, hence the phrase 'the king uses it to offer to the heavenly sovereign'; the ninth line five is in the correct position, hence it is auspicious. Gan Bao explains based on historical events and sacrificial rites: The sage king first ensures the well-being of the people, and then dedicates himself to serving the gods, hence the phrase 'the king uses it to offer to the heavenly sovereign'; this line is within the trigram of wind, and is in the position of thunder, so the deity being worshipped is the Eastern Blue Sovereign, who is worshipped together with the founder of the Zhou dynasty. The Image Commentary says: Someone comes to increase him, it comes from outside. Yu Fan explains: The upper line of heaven is called 'outside', it comes down to increase the first line.

六三：益之用凶事，無咎。虞翻曰：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。虞翻曰：公謂三，伏陽也。三動體坎，故“有孚”。震為中行，為告，位在中，故曰“中行”。三，公位。乾為圭，乾之三，故“告公用圭”。圭。桓圭也。

The Line Statement of the Third Line says: Using gains for dangerous matters will not result in blame. Yu Fan explains: The trigram坤 represents affairs, and the Great Treatise says that the Third Line is often凶; when the Top Line comes down to enhance the Third Line, the Sixth in the Third becomes correct, hence it says 'Using gains for dangerous matters, there is no blame'. The Line Statement also says: Holding sincere faith, acting with moderation, and presenting the jade圭 to the prince as a token of trust. Yu Fan explains: 'Public' refers to the Third Line, which is the hidden yang line below it; when the Third Line moves, it forms the trigram坎, which represents sincerity, hence it says 'having sincerity'; the trigram震 represents action and announcement, and the Third Line is in the mutual trigram, hence it says 'acting with moderation'; the Third Line is the position of the Duke, and the trigram乾 represents the jade圭, as the yang line of乾 comes to the Third position, hence it says 'presenting the jade圭 to the public', here the圭 refers to the桓圭.

《九家易》曰：天子以尺二寸玄圭事天，以九寸事地也。上公執桓圭。九寸；諸侯執信圭。七寸；諸伯執躬圭，七寸；諸子執穀璧。五寸；諸男執蒲璧，五寸。五等諸侯，各執之以朝見天子也。《象》曰：益用凶事，固有之矣。虞翻曰：三上失正當變，是“固有之”。

The Nine Schools of the Book of Changes explain the ranks of jade bi (a type of ceremonial jade) according to ritual systems: the Son of Heaven uses a black jade bi of one foot two inches to serve Heaven, and a jade bi of nine inches to serve Earth; the highest-ranking marquises hold the huang bi of nine inches; dukes hold the xin bi of seven inches; viscounts hold the gong bi of seven inches; counts hold the gu bi of five inches; and the lesser counts hold the pu bi of five inches. The five ranks of dukes—gong, hou, bo, zi, and nan—each hold their own ceremonial jade to pay homage to the Son of Heaven. The Image Commentary says: using something that brings increase to deal with a calamity, it is naturally the responsibility of that person. Yu Fan explains: the sixth line in the third position and the ninth line at the top both lose the correct position and should change, which means 'what is inherent.'

干寶曰：固有如桓文之徒，罪近篡弒，功實濟世。六三失位，而體奸邪。處震之動，懷巽之權，是矯命之士。爭奪之臣，桓文之爻也。故曰“益之用凶事”。在益之家，而居坤中，能保社稷，愛撫人民，故曰“無咎”。既乃中行，近仁，故曰“有孚中行”。然後俯列盟會，仰致錫命，故曰“告公用圭”。

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: Liu San = Six in the Third Ganbao always interpreted the Yi using the historical events of the Spring and Autumn period. He said: what is supposed to be undertaken by others, like figures such as Duke Huan of Qi and Duke Wen of Jin, is considered nearly treasonous and regicide, yet their achievements were genuinely restoring order to a chaotic world. The Sixth in the Third is in an improper position, and possesses a nature of deceit; it is located in the position of movement of Zhen, and also carries the flexibility of Xun, making it suitable for those who act under the pretense of royal authority, and those who vie for power. This is the type of line like that of Duke Huan and Duke Wen, hence the phrase 'using benefit in a dangerous matter.' However, since it is within the hexagram of Yi, and resides in the body of Kun, it can preserve the state and care for the people, hence it does not commit a mistake. Furthermore, its actions are moderate, approaching the virtue of benevolence, hence the phrase 'having sincerity and acting with uprightness.' Afterwards, it humbly presides over the alliances of the feudal lords and receives the mandate from the Son of Heaven, hence the phrase 'informing the Duke with a jade bi.'

六四：中行，告公從，虞翻曰：中行謂震位在中。震為行，為從，故曰“中行”。公謂三。三上失位。四利三之正，已得以為實，故曰“告公從”矣。利用為依遷邦。虞翻曰：坤為邦。遷，從也。三動坤從，故利用為依遷邦也。《象》曰：告公從，以益志也。虞翻曰：坎為志，三之上，有兩坎象，故“以益志也”。

The fourth line statement says: To act with moderation, to consult the prince and be heeded. Yu Fan explains: 'To act with moderation' refers to the line of Zhen being in the central position, for Zhen represents movement and obedience, hence 'to act with moderation'; 'prince' refers to the line six in the third. The lines three and upper are both out of position, and line four benefits by changing line three to achieve correctness, thus enabling itself to be full, hence 'to consult the prince and be heeded'. The line statement also says: It is advantageous to rely on a great state and to move the capital. Yu Fan explains: Kun represents states, 'to move' here means to follow; when line three moves, Kun follows, hence it is advantageous to rely and move the state. The Image Commentary says: To consult the prince and be heeded, is to increase his mind. Yu Fan explains: Kan represents the mind, when line three ascends, there are two Kan images in the hexagram, hence 'to increase the mind'.

崔覲曰：益其勤王之志也。居益之時，履當其位，與五近比，而四上公，得藩屏之寄，為依從之國，若周平王之東遷晉鄭，是從也。五為天子，益其忠志以敕之。故言“中行告公從，利用為依遷國”矣。九五：有孚惠心，勿問，元吉。虞翻曰：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”。故《象》：“勿問之矣。”有孚惠我德。虞翻曰：坤為我，乾為德，三之上體坎，為孚，故“惠我德”。《象》曰“大得志”。

Corresponding to historical events, Cui Jin explains: this refers to the determination of the fourth line to assist the king. The fourth line is in a time of increase, holds an appropriate position, and is close to the fifth line. The fourth line represents the position of a high-ranking official, bearing the responsibility of defending the royal house, and is the place where one can rely upon the vassal states. Just as King Ping of Zhou relied upon the states of Jin and Zheng when he moved his capital east to Luoyi, this is called 'following'. The fifth line is the Son of Heaven, who enhances the loyal aspirations of the fourth line and bestows a mandate, hence the statement 'the middle path announces to the king, and it is advantageous to rely upon for the migration of the state'. The statement of the fifth line says: holding sincere intentions and bestowing kindness upon others, there is no need for divination, and it is extremely auspicious. Yu Fan explains: this refers to the third and ninth lines. Zhen represents inquiry; the third and ninth lines exchange positions, forming the structure of Kan between the third and fifth lines, making the entire hexagram the completed hexagram of Ji Ji. Kan represents the heart, hence the statement 'having sincerity and kindness in the heart, no need to inquire, great auspiciousness'. The Image Commentary therefore says 'no need to inquire'. The statement of the line also says: holding sincere intentions, the whole world feels my kindness. Yu Fan explains: Kun represents me, Qian represents virtue, the third line moving upward forms the structure of Kan, which represents sincerity, hence the statement 'kindness to me in virtue'. The Image Commentary therefore says 'greatly fulfilling one's aspirations'.

《象》曰：有孚惠心，勿問之矣。惠我德，大得志也。崔覲曰：居中履尊，當位有應。而損上之時，自一以損已為念。雖有孚於國，惠心及下，終不言以彰已功。故曰“有孚惠心，勿問”。問，猶言也。如是，則獲元吉，且為下所信而懷已德，故曰“有孚惠我德”。君雖不言，人惠其德，則我“大得志也”。

The Image Commentary says: With sincerity in heart and benevolence to others, there is no need for divination; the people of the world feel grateful for my virtue, thus greatly realizing one's aspirations. Cui Jin explains: The Nine Five is in the central position and holds a high position, being appropriate in its place and having a proper response; at a time when it should reduce the upper position to increase the lower people, it is solely focused on reducing itself. Although it gains trust from the states and shows benevolence to the people below, it never boasts about its achievements. Therefore, it says, "With sincerity and benevolence in heart, there is no need to ask" — here, "ask" is equivalent to "speak." Being like this, it attains great good fortune, and the people below believe and feel grateful for its virtue, so it says, "With sincerity and benevolence in my virtue." The sovereign, although not speaking of his achievements, is still felt by the people, thus achieving "great fulfillment" within himself.

上九：莫益之，虞翻曰：莫，無也。自非上無益初者，唯上當無應故“莫益之”矣。或擊之，虞翻曰：謂上不益初，則以剝滅乾。艮為手，故“或擊之”。立心勿恆，凶。虞翻曰：上體巽，為進退，故“勿恆”。動成坎心，以陰乘陽，故“立心勿恆，凶”矣。《象》曰：莫益之，遍辭也。虞翻曰：遍，周匝也。三體剛凶，故至上應乃益之矣。或擊之，自外來也。虞翻曰：外謂上。上來之三，故曰“自外來也”。

The line statement of the top line says: "No one comes to benefit him." Yu Fan explains: "Mo" means nothing; apart from the top line, there is no one else to benefit the first line, yet the top line itself has no corresponding line, so it is said "no one benefits him." The line statement also says: Perhaps someone will attack him. Yu Fan explains: The top line refuses to descend and benefit the first line, thus it will destroy the Qian trigram with a destructive force; Gen represents the hand, so it is said "perhaps someone attacks him." The line statement also says: The mind cannot be sustained, there is danger. Yu Fan explains: The top line is within the Xun trigram, and Xun indicates indecisiveness in movement, so it is said "do not maintain consistency." One movement becomes Kan, Kan represents the mind, and a yin line dominates over a yang line, so it is said "the mind cannot be sustained, there is danger." The Image Commentary says: No one comes to benefit him, this is a judgment made throughout the entire hexagram. Yu Fan explains: "Pan" means surrounding and covering; below the sixth line there is a hidden yang line which brings much danger, so it is only when the top line corresponds with it that benefit can be discussed. The Image Commentary says: Perhaps someone will attack him, this comes from outside. Yu Fan explains: "Outside" refers to the top line, which descends to the third position, so it is said "it comes from outside."

《序卦》曰：益而不已必決，故受之以夬。夬者，決也。韓康伯曰：益而不已則盈，故必決矣。(乾下兌上)。夬：夬，揚于王庭。虞翻曰：陽決陰，息卦也。剛決柔，與剝旁通。乾為揚，為王，剝艮為庭，故“揚于王庭”矣。鄭玄曰：夬，決也。陽氣浸長，至於五，五，尊位也。而陰先之，是猶聖人積德悅天下，以漸消去小人，至於受命為天子，故謂之“決”。揚，越也。五互體乾。乾為君又居尊位，王庭之象也。陰爻越其上，小人乘君子，罪惡上聞於聖人之朝，故曰“夬，揚于王庭”也。

The "Xugua Zhuan" says: Continuous increase will inevitably lead to overflow, so after the Yi hexagram comes the Guai hexagram. "Guai" means to decide, to remove. Han Kangbo explains: Continuous increase will lead to fullness, and fullness will inevitably result in overflow. The Guai hexagram has the Qian trigram below and the Dui trigram above. The hexagram statement says: Guai means to remove the petty person, and to publicly expose his crimes in the royal court. Yu Fan explains according to the twelve message trigrams and the concept of mutual reversal: Guai is the hexagram of five yang trigrams deciding to remove one yin trigram, representing the growth of yang and the removal of yin. It is the hexagram of a strong trigram deciding a weak one. It is mutually reversed with the Bo hexagram. Qian represents publicity and the king, and the Bo hexagram, which is mutually reversed with it, has the Gen trigram, which represents the gate and courtyard. Therefore, it says "publicly expose in the royal court." Zheng Xuan explains: "Guai" means to decide. Yang energy gradually grows, reaching the fifth line. The fifth line is the position of honor, but the sixth line above is still a yin line. This is like a sage accumulating virtue to make the world pleased, gradually eliminating petty persons, until receiving the mandate of heaven to become the Son of Heaven. Therefore, it is called "decide." "Yang" means to surpass. The fifth line forms the Qian trigram in the mutual trigrams, and Qian represents the sovereign, who is in the position of honor, which is the image of the royal court. A yin line surpassing it represents petty persons rising above the virtuous ones, with their crimes reaching the sage's court. Therefore, it says "Guai, yang yu wang ting."

孚號有厲，虞翻曰：陽在二五稱孚。孚，謂五也。二失位，動體巽，巽為號，離為光。不變則危。故“孚號有厲，其危乃光也”。告自邑。不利即戎，虞翻曰：陽息動復。剛長成夬。震為告。坤為自邑。夬從復升，坤逆在上，民眾消滅。二變時，離為戎。故“不利即戎，所尚乃窮也。”利有攸往。虞翻曰：陽息陰消，君子道長，故“利有攸往，剛長乃終”。

The Hexagram Statement says: To sincerely issue commands to the people, there is still danger. Yu Fan explains: A yang line in the second and fifth positions is called "fu," here "fu" refers to the fifth line. The second line is out of position, and when it moves, it forms the structure of Xun. Xun represents commands, and Li represents brightness. If it remains unchanged, there is danger, so it says "sincerely issuing commands brings danger, and the danger is illuminated." The Hexagram Statement also says: First issue a warning from one's own city, it is not favorable to immediately engage in warfare. Yu Fan explains according to the twelve message hexagrams: Yang energy begins to grow from the Fu hexagram, and the strong line gradually increases to become Guai. Zhen represents a warning, and Kun represents one's own city. Guai arises from Fu through successive development, and Kun returns to the upper position, thus the image of the people disappears. When the second line moves, it becomes Li, which represents military force, so it says "not favorable to immediate warfare, the desired thing is exhausted." The Hexagram Statement also says: It is favorable to go somewhere. Yu Fan explains: Yang energy grows and Yin energy declines, the way of the gentleman gradually increases, so it says "favorable to go somewhere, the strong line reaches its end."

《彖》曰：夬，決也，剛決柔也。虞翻曰：乾決坤也。健而說，決而和。虞翻曰：健，乾。說。兌也。以乾陽獲陰之和，故“決而和”也。揚于王庭，柔乘五剛也。王弼曰：剛德齊長，一柔為逆，眾所同誅，而無忌者也。故可“揚于王庭”。孚號有厲，其危乃光也。荀爽曰：信其號令天下，眾陽危。去上六，陽乃光明也。干寶曰：夬九五則“飛龍在天”之爻也。應天順民，以發號令，故曰“孚號”。以剛決柔，以臣伐君，君子危之，故曰“有厲”。德大即心小，功高而意下，故曰“其危乃光也”。

The Commentary on the Judgment says: "Gua" means to decide, which is the action of a strong line removing a weak line. Yu Fan explains: this refers to the Heaven trigram removing the Earth trigram. The Commentary on the Judgment says: it is strong and vigorous yet joyful, decisive yet harmonious. Yu Fan explains: "Vigorous" refers to the lower trigram Heaven, "Joyful" refers to the upper trigram Lake; using the yang strength of Heaven to obtain the harmonious nature of yin, thus it is said "decisive yet harmonious." The Commentary on the Judgment says: proclaiming the guilt in the royal court is because one weak line is above five strong lines. Wang Bi explains: five strong lines have the same virtue and advance together, while one weak line is rebellious at the top, being condemned by all, so no one need be afraid, thus it can be openly proclaimed in the royal court. The Commentary on the Judgment says: sincerely issuing commands yet still facing danger and hardship, because of the fear in the heart, its path can become bright. Xun Shuang explains: when sincerely issuing commands to the world, many yang lines are still in danger and doubt; only by removing the top line, the path of yang can truly become bright. Gan Bao, who always interprets the Book of Changes through historical events, says: the fifth line of the Gua hexagram is the same as the fifth line of the Qian hexagram, "A dragon in the sky"; following the will of heaven and the people to issue commands, thus it is said "sincere proclamation"; using yang strength to remove yin weakness, which is like a minister attacking the king, thus the gentleman is full of fear, thus it is said "there is danger"; the greater the virtue, the more cautious, the greater the achievement, the more humble, thus it is said "its danger becomes bright."

告自邑，翟元曰：坤稱邑也。干寶曰：殷民告周以紂無道。不利即戎，所尚乃窮也。荀爽曰：不利即尚兵戎，而與陽爭，必困窮。利有攸往，剛長乃終也。虞翻曰：乾體大成，以決小人。終乾之剛，故乃以終也。《象》曰：澤上於天，夬。陸績曰：水氣上天，決降成雨。故曰“夬”。君子以施祿及下，居德則忌。虞翻曰：君子謂乾，乾為施祿。下為剝坤，坤為眾臣。以乾應坤，故“施祿及下”。乾為德，艮為居，故“居德則忌”。陽極陰生，謂陽忌陰。

The Commentary on the Judgment cites "gao zi yi," and Zhai Yuan explains that the earth is called yi. Gan Bao interprets it according to historical events: this refers to the people of the Yin dynasty accusing King Zhou of wrongdoing to the people of the Zhou dynasty. The Commentary on the Judgment says it is not favorable to act immediately, because the path they are following has reached its end. Xun Shuang explains: it is not favorable to use military force to contend with the many yang lines, for that would inevitably lead to hardship and exhaustion. The Commentary on the Judgment says it is favorable to go somewhere, because the strong line has reached its completion. Yu Fan explains: the body of the Heaven line has reached great accomplishment, used to remove small people; to carry out the strong virtue of Heaven to the end, thus saying "nei zhong." The Image Commentary then says: the marsh water rises to the sky, which is the Gua卦. Lu Ji explains: water vapor rises to the sky, breaks through and falls as rain, hence called "Gua." The Image Commentary continues: the gentleman thus bestows salary upon those below, resides in virtue and knows what to be cautious about. Yu Fan explains: "the gentleman" refers to Heaven, Heaven is the one who bestows salary; below is the坤 of the Gua that is connected to Gua,坤 represents the ministers; using Heaven to correspond with坤, thus saying "bestows salary upon those below." Heaven is virtue, Guan is residence, thus saying "resides in virtue and knows caution"; when yang reaches its peak, yin will arise, meaning yang should be cautious of yin.

初九：壯于前趾，往不勝為咎。虞翻曰：夬變大壯，大壯震為趾，位在前，故“壯於前”。剛以應剛，不能克之，往如失位，故“往不勝為咎”。《象》曰：不勝而往，咎也。虞翻曰：往失位應陽，故咎矣。九二：惕號，莫夜有戎，勿恤。虞翻曰：惕，懼也。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”。四變成坎，坎為憂，坎又得正，故“勿恤”。謂成既濟定也。《象》曰：有戎勿恤，得中道也。虞翻曰：動得正應五，故“得中道”。

The line statement of the first line says: The front part of the foot is strong, but going forward and not being able to win becomes a fault. Yu Fan explains: The retreat of the Gua (夬) leads to the Great Strength (大壮), and the lower part of the Great Strength is Zhen (震), representing the foot, located at the front, so it is said 'strong at the front'. The first line, being a strong line, corresponds to the fourth line, which is also strong. Since it cannot overcome the other, going forward would also lose its position, so it is said 'going forward without victory is a fault'. The Image Commentary says: Going forward without victory is a fault. Yu Fan explains: Going forward causes a loss of position, and the corresponding line is also a strong line, hence the fault. The line statement of the second line says: Being cautious and calling out, there will be military affairs in the evening, but there is no need to worry. Yu Fan explains: 'Cautious' refers to fear; the second line, being a strong line in a weak position, loses its position, hence 'cautious'. One change leads to Xun (巽), which represents commands, hence 'calling out'. 'At dusk' refers to the evening, taking the image from the Pei (剥) hexagram's坤 (Kun), which is connected to Gua (夬). The second line changing once becomes Li (离), which represents military affairs, and the change results in a correct position, hence 'military affairs'. The fourth line changing once becomes Kan (坎), which represents worries, and Kan also achieves its correct position, hence 'no need to worry', meaning the final state of completion where all lines are in correct positions. The Image Commentary says: Having military affairs without worry is because it has the middle path. Yu Fan explains: The second line changing once achieves a correct position and corresponds to the fifth line, hence 'having the middle path'.

九三：壯于頄，有凶。翟玄曰：頄，面也。謂上處乾首之前，稱頄。頄，頰間骨。三往壯上，故“有凶”也。君子夬夬，獨行遇雨。荀爽曰：九三體乾，乾為君子。三五同功，二爻俱欲決上，故曰“君子夬夬”也。“獨行”謂一爻獨上，與陰相應，為陰所施，兌為雨澤，故遇雨也。若濡有慍，無咎。荀爽曰：雖為陰所濡，能慍不悅，得無咎也。

The line statement of nine three says: The cheekbone is strong and prominent, there is danger. Zhai Xuan explains: "Que" refers to the face; six at the top is in front of the head of Qian, so it is called "Que," which is the bone between the cheek and the face; nine three advances to contend with six at the top, hence there is danger. The line statement also says: The gentleman decides again and again, proceeds alone and meets rain. Xun Shuang explains based on the structure of Qian: nine three is in the body of Qian, Qian represents the gentleman; three and five have the same function but different positions, the two lines both wish to remove six at the top, hence it is said "the gentleman decides again and again." What is meant by "proceeding alone" is that nine three proceeds alone upward, corresponding to six at the top, the yin line, thus being tainted by yin energy; Dui represents rain, hence meeting rain. The line statement also says: Like being wet and harboring anger, there is no mistake. Xun Shuang explains: Although nine three is tainted by yin, it can be angry without being pleased, hence there is no mistake.

《象》曰：君子夬夬，終無咎也。王弼曰：頄，面顴也。謂上六矣。最處體上，故曰“頄”也。剝之六三，以應陽為善。夫剛長則君子道興，陰盛則小人道長。然則處陰長而助陽則善，處剛長而助柔剛凶矣。而三獨應上，助小人，是以凶也。君子處之，必能棄夫情累，決之不疑，故曰“夬夬”也。若不與陽為群，而獨行殊志，應於小人，則受其困焉。遇雨若濡有慍，而終無所咎也。

The Image Commentary says: The gentleman decides again and again, and will never have a mistake. Wang Bi explains: "Qiao" refers to the cheekbone, indicating the sixth line at the top; it is located at the top of the entire hexagram, hence called "Qiao." The sixth line in the third position of the hexagram Bao, which is yin and corresponds with the yang line, is considered good. Generally, when a yang line grows, the way of the gentleman arises, and when yin increases, the way of the petty person grows. Therefore, in an era where yin is dominant, assisting yang is good, and in an era where yang is dominant, assisting yin is dangerous. The ninth line in the third position specifically corresponds with the sixth line at the top and assists the petty person, hence there is danger. A gentleman in this position must certainly be able to set aside personal attachments, make decisions without hesitation, hence it is said "Decide again and again." If one does not align with the other yang lines and instead independently corresponds with the petty person, one will be troubled by it; although there is an image of being drenched by rain and harboring anger, in the end there will be no mistake.

九四：臀無膚，其行次且。虞翻曰：二四已變，坎為臀。剝艮為膚，毀滅不見。故“臀無膚”。大壯震為行。坎為破，為曳。故“其行趑趄”也。牽羊悔亡，聞言不信。虞翻曰：兌為羊，二變巽為繩，剝艮手持繩，故“牽羊”。謂四之正，得位承五，故“悔亡”。震為言，坎為耳，震坎象不正，故“聞言不信”也。

The fourth line statement says: The buttocks have no skin, walking is difficult and hesitant. Yu Fan explains: The second and fourth lines have changed, and Kan represents the buttocks; the adjacent卦 of Guai, which is Bao, has Gen, which represents skin. At this time, destruction is present, so it is said "the buttocks have no skin." The line statement also says: Leading a sheep, regret disappears; hearing loyal words but not believing them. Yu Fan explains:兑 represents a sheep, the second line changing to Xun represents a rope, and the Gen of Bao represents the hand, holding the rope, so it is said "leading a sheep." The fourth line changing to a proper position, occupying a suitable place and supporting the fifth line, so it is said "regret disappears." Zhen represents speech, Kan represents the ear, and the image of Zhen and Kan is not upright, so it is said "not believing what is heard."

《象》曰：其行次且，位不當也。聞言不信，聰不明也。虞翻曰：坎耳離目，折入於兌故“聰不明”矣。案：兌為羊，四五體兌故也。凡卦，初為足；二為腓；三為股；四為臀，當陰柔，今反剛陽，故曰“臀無膚”。九四震爻，震為足，足既不正，故“行趑趄”矣。

The Image Commentary says: difficulty in movement and hesitation arise because of an improper position; hearing loyal words yet not believing them is due to unclear perception. Yu Fan explains: Kan represents ear, Li represents eye, and both trigrams are broken and enter Dui, hence 'intelligence is not clear'. Li Dingzuo adds: Dui represents sheep, because the fourth and fifth lines together form the structure of Dui. Generally, a hexagram is taken as representing the human body, with the first line as foot, the second line as lower leg, the third line as thigh, and the fourth line as buttocks; the buttocks should be of yin flexibility, but nine four is yang strength, hence 'buttocks have no skin'. Nine four is also Zhen line, Zhen represents foot, and since the foot is not proper, movement is unsteady.

九五：莧陸夬夬，荀爽曰：莧謂五，陸謂三。兩爻決上，故曰“夬夬”也。莧者，葉柔而根堅且赤，以言陰在上六也。陸亦取葉柔根堅也。去陰遠，故言“陸”。言差堅於莧。莧根小，陸根大。五體兌，柔居上，莧也。三體乾，剛在下，根深，故謂之“陸”也。

The line statement of the fifth line says: "The plant called Xian and the plant called Shanglu are both to be decisively separated." Xun Shuang divided these two plants between two lines: "Xian" refers to the fifth line, and "Shanglu" refers to the third line. Both lines need to decisively remove the sixth line above. Therefore, it is said "Decisive again and again." Xian has soft leaves and hard red roots, which is used to illustrate a yao that is yin in the sixth line above. Shanglu also takes the meaning of soft leaves and firm roots. Since the sixth line is farther from the line of Li, it is called "Shanglu," meaning it is somewhat more firm than Xian. Xian has small roots, while Shanglu has large roots. The fifth line is in the structure of Dui, with a yin line above it, which matches the image of Xian. The third line is in the structure of Qian, with a yang line below it and deep roots, so it is called Shanglu.

中行無咎。虞翻曰：莧，說也。莧，讀夫子莧爾而笑之莧。睦，和睦也。震為笑。言五得正位，兌為說，故“莧陸夬夬”。大壯震為行，五在上中，動而得正，故“中行無咎”。舊讀言莧陸，字之誤也。馬君、荀氏皆從俗，言莧陸非也。《象》曰：中行無咎，中未光也。虞翻曰：在坎陰中，故“未光”也。王弼曰：莧，草之柔脆者也。決之至易，故曰“夬夬”也。夬之為義，以剛決柔，以君子除小人也。而五處尊位，最比小人，躬自決者也。夫以至尊而敵於至賤，雖其克勝，未足多也。處中而行，足以免咎而已，未為光益也。上六：無號，終有凶。虞翻曰：應在於三，三動時體巽，巽為號令；四已變坎，之應歷險，巽象不見，故“無號”。位極乘陽，故“終有凶矣”。《象》曰：無號之凶，終不可長也。虞翻曰：陰道消滅，故“不可長也”。

The Line Statement continues: to act with uprightness will not lead to error. Yu Fan did not accept the interpretation of "xian" as a type of plant, but offered a different explanation: "xian" should be interpreted as joy, and is read like "wan" in the Analects where Confucius "wan er er xiao" (smiled gently). "Mu" means harmony; Zhen represents laughter. He believed that Nine in the Fifth occupies the correct position, and Dui represents joy, hence the statement "xian lu gua gua". In the hexagram Da Zhuang, Zhen represents movement, and Nine in the Fifth is located in the middle of the upper trigram. One movement brings it to the correct position, hence the statement "zhong xing wu jiu". The old interpretation reading it as xiancao (a type of plant) and shanglu (another plant) is a textual error. Ma Rong and Xun Shuang followed the common interpretation and spoke of xianlu, which is incorrect. The Image Commentary says: acting with uprightness will not lead to error, but holding to the middle way is not yet fully bright. Yu Fan explained: Nine in the Fifth is located in the middle of Kan's yin line, hence "wei guang" (not yet bright). Wang Bi explained from the perspective of meaning: xian is the softest among grasses, and removing it is extremely easy, hence "gua gua" (decisively). The meaning of Gua is to decisively remove the soft with the strong, and for a gentleman to remove the petty person. Nine in the Fifth, being in a high position, is most closely connected to the petty person at the top, so it must personally take action to remove it. To use a supreme position to oppose the most humble person, even if victorious, is not commendable. To act with uprightness is only sufficient to avoid error, but does not amount to brightness and benefit. The Line Statement for the top sixth line says: calling out will be of no use, ultimately resulting in danger. Yu Fan explained: the top sixth line corresponds to Nine in the Third. When Nine in the Third moves, it forms the trigram Xun, which represents commands. Nine in the Fourth has already transformed into Kan, and the top sixth line going to correspond with Nine in the Third must pass through the danger of Kan. At this time, the Xun image is no longer present, hence "wu hao" (no calling out). It is located at the extreme end and surpasses the yang line, hence "zhong you xiong" (ultimately has danger). The Image Commentary says: the danger of calling out being of no use is because it cannot last long. Yu Fan explained: the yin line has now completely disappeared, hence "bu ke chang ye" (cannot be long).

《序卦》曰：決必有遇，故受之以姤。姤者，遇也。崔覲曰：“君子夬夬，獨行遇雨”，故言“決必有遇”也。(巽下乾上)。姤：姤，女壯，虞翻曰：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。虞翻曰：陰息剝陽，以柔變剛，故“勿用娶女，不可與長”也。

The "Xugua Zhuan" says: After a decision is made to depart, there must be a meeting, hence the Gua (Hexagram) of Guai is followed by the Gou (Hexagram). "Gou" means meeting. Cui Jin explains: The line Nine in the Third of the Guai Hexagram says, "The gentleman decisively decides, walks alone and meets rain," hence after a decision to depart, there must be a meeting. The Gou Hexagram has Zhen below and Qian above. The Hexagram Statement says: "Gou" means a woman who is overly strong. Yu Fan explains according to the theory of the changing of the yin and yang and the mutual correspondence of the hexagrams: Gou is a hexagram of the beginning of yin, and corresponds to Fu Hexagram through mutual correspondence. Zhen represents the elder sister, and "strong" here is interpreted as "injury." The beginning of yin begins to injure yang, and the soft begins to erode the strong, hence "a strong woman." The Hexagram Statement says not to marry such a woman. Yu Fan explains: The yin energy grows and is about to remove yang lines, with the soft transforming into the strong, hence "do not use to marry a woman, do not associate with the elder."

《彖》曰：姤，遇也。柔遇剛也。勿用娶女，鄭玄曰：姤，遇也。一陰承五陽，一女當五男，苟相遇耳，非禮之正，故謂之“姤”。女壯如是，壯健以淫，故不可娶。婦人以婉娩為其德也。不可與長也。王肅曰：女不可娶，以其不正，不可與長久也。

The Commentary on the Judgment says: "Gou" means meeting, referring to a yao of yin meeting a yao of yang. Regarding the phrase "do not take a wife," Zheng Xuan explains: "Gou" signifies meeting. A single yin yao serving five yang yao is like a woman facing five men, meeting them in a casual and improper way, which is not in accordance with the proper conduct of ritual. Therefore, it is called "Gou." A woman being so strong is relying on her strength to be licentious, hence she should not be married. Women should possess the virtue of being gentle and modest. The Commentary on the Judgment says one should not dwell with her long, and Wang Su explains: this woman should not be married, because her behavior is improper, and thus one should not dwell with her for a long time.

天地相遇，品物咸章也。荀爽曰：謂乾成於巽，而舍於離。坤出於離，與乾相遇，南方夏位，萬物章明也。《九家易》曰：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。從離出，與乾相遇，故言天地遇也。

The Commentary on the Judgment says: Heaven and Earth meet, and thus all things become evident. Xun Shuang explained according to the directional energies of the hexagrams: The path of Heaven is completed at the position of Xun, then it stops at Li; the energy of Earth arises from the position of Li and meets with Heaven, which is the position of the south in summer, and thus all things become bright and flourishing. The Nine Schools of the Book of Changes further use the concept of the Month Builder to calculate: Yang energy begins in the month of Zi, and progresses until the fourth lunar month, when all six lines are pure Yang and form Qian; Xun is paired with the fourth month, so it is said that Qian is formed at Xun; once Qian is formed, it then stops at Li, and all things become flourishing; the energy of Earth arises from Li and meets with Qian, so it is said that Heaven and Earth meet.

剛遇中正，天下大行也。翟元曰：剛謂九五。遇中處正，教化大行於天下也。姤之時義大矣哉。陸績曰：天地相遇，萬物亦然，故其義大也。《象》曰：天下有風，姤。翟元曰：天下有風，風無不周布，故君以施令告化四方之民矣。

The Commentary on the Judgment says: When a strong line meets the position of central correctness, teaching and guidance can spread throughout the world. Zhai Yuan explains: "Strong" refers to the Nine in the Fifth, which is both central and properly positioned, so teaching and guidance can widely prevail throughout the world. The Commentary on the Judgment praises the meaning of the Guo hexagram as being of great significance. Lu Ji explains: Even heaven and earth regard meeting as a great matter, and all things are the same, so its meaning is profound. The Image Commentary says: Wind over the world, this is the Guo hexagram. Zhai Yuan explains: Wind spreads everywhere in the world, so the ruler emulates it by issuing decrees to educate the people in all directions.

后以施命誥四方。虞翻曰：後繼體之君。姤陰在下，故稱“後”。與泰稱後同義也。乾為施，巽為命，為誥。復震二月，東方；姤五月，南方；巽八月，西方；復十一月，北方；皆總在初，故以誥四方也。孔子行夏之時，經用周家之月，夫子傳《彖》、《象》以下，皆用夏家月。是故夏為十一月，姤為五月矣。

The Image Commentary says: The sovereign issues commands and announces to all directions. Yu Fan explains: "The sovereign" refers to the ruler who succeeds the former sovereign; in the Gou hexagram, one yin line is at the bottom, hence it is called "sovereign," which is the same usage as in the Image Commentary of the Tai hexagram. Qian represents giving, and Xun represents commands and announcements. According to the hexagram calendar: Fu hexagram corresponds to Zhen, which is February, belonging to the East; Gou hexagram corresponds to May, belonging to the South; Xun corresponds to August, belonging to the West; Fu hexagram also corresponds to November, belonging to the North; all these are summarized in the first line, hence it is said to announce to all directions. Confucius advocated the use of the Xia calendar, but the text uses the Zhou calendar months. The Commentary on the Judgment and Image Commentary passed down by the Master all use the Xia calendar months, hence Fu hexagram corresponds to November and Gou hexagram corresponds to May.

初六：繫于金柅，貞吉。虞翻曰：柅，謂二也。巽為繩。故“繫柅”。乾為金，巽木入金，柅之象也。初四失正，易位乃吉，故“貞吉”矣。有攸往，見凶。《九家易》曰：絲繫於柅，猶女繫男，故以喻初宜繫二也。若能專心順二，則吉，故曰“貞吉”。今既為二所據，不可往應四，往則有凶故曰“有攸往，見凶”也。

The line statement of the first line says: It is tied to the bronze brake of a carriage, and maintaining the correct position brings good fortune. Yu Fan explains: "Chu" refers to the second line (nine in the second); Xun represents the rope, so it is said "tied to chu"; Qian represents metal, and Xun wood meeting metal exactly represents the image of a bronze brake. The first line and the fourth line are both out of the correct position, and only when they exchange positions does it bring good fortune, so it is said "upright and good fortune." The line statement also says: If there is movement, one will encounter danger. The "Nine Schools Commentary on the Yi" explains: A thread tied to the brake is like a woman being attached to a man, so it is used to compare the first line being attached to the second line. If it can be devoted and obedient to the second line, then it is good fortune, so it is said "upright and good fortune"; now that it has already been occupied by the second line, it cannot go again to correspond with the fourth line, going there will bring danger, so it is said "if there is movement, one will encounter danger."

羸豕孚蹄遯。虞翻曰：以陰消陽。往謂成坤。遯，子弒父；否，臣弒君。夬時三動，離為見。故“有攸往，見凶”矣。三夬之四。在夬，動而體坎，坎為豕，為孚，巽繩操之，故稱“羸”也。巽為舞，為進退，操而舞，故“羸豕孚蹄遯。”以喻姤女望於五陽，如豕蹢躅也。

The line statement says: A pig tied with a rope is indeed restless and kicking about. Yu Fan explains: This is the elimination of yin to overcome yang; the term 'going' refers to the continuous elimination until it becomes the hexagram of K'un. When reaching the hexagram of Duan, there is an image of a son killing his father; when reaching the hexagram of Pi, there is an image of a minister killing his sovereign. When the third line of the hexagram of Guai moves, it becomes Li, which represents sight, hence the statement 'there is a going forward, seeing danger.' This line moves from the third position to the fourth position in the hexagram of Guai; in the hexagram of Guai, when it moves, it forms the body of Kan, which represents the pig and also sincerity. The wind (Xun) represents the rope that binds it, hence it is called 'leng' meaning being bound by a rope. Xun also represents dancing and indecision, being bound yet kicking about, hence it is called 'leng shi fu ti duan,' used to illustrate the hexagram of Gou, where the woman covets five yang lines, just like the bound pig still kicking about.

宋衷曰：羸，大索，所以繫豕者也。巽為股，又為進退。股而進退，則蹄遯也。初應於四，為二所據，不得從應，故不安矣。體巽為風，動搖之貌也。《象》曰：繫于金柅，柔道牽也。虞翻曰：陰道柔，巽為繩，牽於二也。九二：包有魚，無咎，不利賓。虞翻曰：巽為白茅，在中稱包。《詩》云：白茅包之。魚謂初陰，巽為魚；二雖失位，陰陽相承。故“包有魚，無咎”。賓謂四。乾尊稱賓。二據四應，故“不利賓”。或以包為庖廚也。《象》曰：包有魚，義不及賓也。王弼曰：初陰而窮下，故稱魚也。不正之陰，處遇之始，不能逆近者也。初自樂來，應已之廚，非為犯應，故“無咎”也。擅人之物，以為已惠，義所不為，故“不及賓”。

Song Zhong provided another interpretation: "Ling" refers to a thick rope used to tie pigs. Xun represents the thigh, which also signifies movement forward and backward; the movement of the thigh forward and backward resembles the restless kicking of hooves. Initially, the first line should correspond with the fourth line, but it is occupied by the second line, so it cannot follow its proper correspondence, leading to restlessness. It is within the Xun structure, and Xun represents wind, which describes an unstable and fluctuating state. The Image Commentary says: being tied to a bronze stopper, indicating that the flexible principle is restrained. Yu Fan explained: the nature of the yin is gentle and compliant, and Xun represents a rope. The first line is restrained by the second line. The line statement of the second line says: there is a fish in the bundle, which brings no fault, but is unfavorable for guests. Yu Fan explained: Xun represents white reeds, and being in the central position is called "bundle." The Book of Songs, Zhao Nan, mentions "white reeds bundle it." The "fish" refers to the first line, a yin line, and Xun represents fish. Although the second line is out of its proper position, it is in harmony with the first line through yin and yang succession, hence "there is a fish in the bundle, no fault." "Guests" refer to the fourth line, which is the superior trigram and thus called a guest. The second line occupies the proper correspondence of the fourth line, hence "unfavorable for guests." Some people interpret "bundle" as a kitchen. The Image Commentary says: there is a fish in the bundle, according to the meaning, it is not the guests' turn. Wang Bi explained: the first line is a yin line located at the very bottom, hence called fish; this improper yin line at the initial meeting cannot defy the nearest line. The first line willingly comes and joins the kitchen of the second line, not the second line invading its proper correspondence, hence no fault; but taking someone else's property and then giving it as a gift is something that should not be done according to propriety, hence it is not the guests' turn.

九三：臀無膚，其行次且，厲，無大咎。虞翻曰：夬時動之坎，為臀。艮為膚。二折艮體，故“臀無膚”。復震為行，其象不正，故“其行趑趄”。三得正位，雖則危厲，故“無大咎”矣。案：巽為股，三居上，臀也。爻非柔，無膚，行趑趄也。《象》曰：其行次且，行未牽也。虞翻曰：在夬失位，故牽羊。在姤得正，故“未牽也”。

The third line statement says: The buttocks have no skin, walking is difficult and hesitant, although there is danger, there will be no great mistake. Yu Fan explains: At the time of the Gua hexagram, this line moving forms Kan, Kan represents the buttocks; Gen represents skin, nine two damages the Gen structure, so it says 'the buttocks have no skin'; the Fu hexagram, which is related to Gou, has Zhen, Zhen represents movement, its image is not correct, so it says walking is unsteady. The third line itself is in the correct position, although dangerous, so it says there will be no great mistake. Li Dingzuo adds: Xun represents the thighs, the third line is located above the thighs, which is the buttocks; this line is not a yin line, so without skin and walking unsteadily. The Image Commentary says: walking is difficult and hesitant because it has not yet been connected. Yu Fan explains: this line is out of position in the Gua hexagram, so there is the image of leading a sheep; in the Gou hexagram it is in the correct position, so it says 'not connected'.

九四：包無魚，起凶。王弼曰：二有其魚，四故失之也。無民而動，失應而作，是以凶矣。《象》曰：無魚之凶，遠民也。崔覲曰：雖與初應，而失其位。二有其魚，而賓不及。若起於競，涉遠行難，終不遂心。故曰“無魚之凶，遠民也”。謂初六矣。

The fourth line statement says: There is no fish in the net; once there is movement, there is danger. Wang Bi explains: The fish has already belonged to nine two, so nine four loses it; without the people to rely on yet taking action, losing the proper position yet initiating affairs, thus there is danger. The Image Commentary says: The danger of having no fish is due to being distant from the people. Cui Jin explains: Although nine four corresponds with initial six, it has lost its position; the fish belongs to nine two, and as a guest, nine four is not entitled to it; if it intends to compete for it, the path is long and the action is difficult, ultimately unable to achieve its desire. Therefore, it says, "the danger of having no fish is due to being distant from the people," where "people" refers to initial six.

九五：以杞苞瓜，含章，虞翻曰：杞，杞柳，木名也。巽為杞、為苞。乾圓稱瓜。故“以杞包瓜”矣。含章，謂五也。五欲使初四易位，以陰含陽，已得乘之，故曰“含章”。初之四，體兌口，故稱“含”也。干寶曰：初二體巽，為草木。二又為田，田中之果，柔而蔓者，瓜之象也。有隕自天。虞翻曰：隕，落也。乾為天，謂四隕之初，初上承五，故“有隕自天”矣。

The line statement of the fifth line says: Using the branches and leaves of the杞柳 to wrap the melon, implying a subtle elegance. Yu Fan explains: "杞" refers to杞柳, a type of tree; Xun represents杞 and also signifies wrapping; Qian represents the round shape of the melon, so it is said "to wrap the melon with杞". "Containing virtue" refers to the situation of the fifth line: the fifth line wants the first line and the fourth line to exchange positions, so that the yin contains the yang, allowing itself to be above, hence "containing virtue"; the first line moving to the fourth position becomes Dui, which represents the mouth, hence "containing". Gan Bao explains from the perspective of objects: the first and second lines are in the Xun trigram, which represents grass and trees; the second line also represents fields, and the fruits growing in the fields, which are soft and spreading, are the image of the melon. The line statement also says: something falls from the sky. Yu Fan explains: "falling" means dropping; Qian represents heaven, meaning the fourth line drops to the first position, and the first line then ascends to the fifth line, hence "something falling from the sky".

《象》曰：九五含章，中正也。有隕自天，志不舍命也。虞翻曰：巽為命也。欲初之四承已，故“不舍命”矣。上九：姤其角，吝，無咎。虞翻曰：乾為首，位在首上，故稱“角”。動而得正，故“無咎”。《象》曰：姤其角，上窮吝也。王弼曰：進之於極，無所復遇，遇角而已，故曰“姤其角”也。進而無遇，獨恨而已，不與物牽，故曰“上窮吝也。”

The Image Commentary says: Nine in the Fifth is concealed and possesses virtue, because it is in the center and upright; something falling from the sky occurs because its will does not abandon the mandate of Heaven. Yu Fan explains: Xun represents command; Nine in the Fifth wants the First Line to move to the Fourth Position to serve itself, so it is said 'not abandoning the mandate.' The line statement of Upper Nine says: meeting at the horn, there is regret, but no error. Yu Fan explains: Qian represents the head, and the position of Upper Nine is above the head, so it is called 'horn'; it moves and attains uprightness, so there is no error. The Image Commentary says: meeting at the horn is because of reaching the extreme at the top and having regret. Wang Bi explains: advancing to the extreme, there is no more object to meet, and what is met is only a horn, so it is said 'meeting at the horn'; advancing without meeting anything, one feels alone and regretful, but not burdened by external things, so it is said 'reaching the extreme brings regret.'

《序卦》曰：物相遇而後聚，故受之以萃。萃者，聚也。崔覲曰：天地相遇，品物咸章，故言物相遇而後聚。(坤下兌上)。萃：亨，王假有廟。虞翻曰：觀上之四也。觀乾為王。假至也。艮為廟，體觀享祀，故通。上之四，故“假有廟，致孝享”矣。

The "Xugua Zhuan" says: When things meet, they can then gather, so after the Gou hexagram comes the Cui hexagram; "Cui" means gathering. Cui Jun explains: When heaven and earth meet, all things become evident, so things meet and then gather. The Cui hexagram has the Earth below and the Lake above. The hexagram statement says: It is smooth, the king comes to the ancestral temple. Yu Fan explains using hexagram transformation: The Cui hexagram is formed by the top line of the Guan hexagram moving down to the fourth position. The Guan hexagram contains the Heaven, which represents the king; "jià" means to arrive; the Mountain represents the ancestral temple, and the hexagram contains the image of sacrificial rites from the Guan hexagram, hence it is smooth. The top line moves to the fourth position, so it says "jià yǒu miào," meaning the king arrives at the ancestral temple, able to fulfill filial piety and offer sacrifices.

利見大人，亨，利貞。虞翻曰：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。用大牲吉。利有攸往。虞翻曰：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 Statement says: It is advantageous to see a great person, things are smooth, and it is advantageous to maintain uprightness. Yu Fan explains: "Great person" refers to the Nine in the Fifth. The Six in the Third and the Nine in the Fourth are both out of their proper positions, so they should change to achieve uprightness. A single change results in the Trigram Li (Fire), which represents the eye and vision, hence the statement "It is advantageous to see a great person, things are smooth, and it is advantageous to maintain uprightness," which is what the Commentary on the Judgment calls gathering in accordance with the right path. The Hexagram Statement also says: Using great sacrifices for worship is advantageous, and it is advantageous to go somewhere. Yu Fan explains: The Trigram Kun (Earth) represents cattle, so it is called "great sacrifices." The Nine in the Fourth moves down to the Third position, sacrificing the Trigram Kun cattle and each attains uprightness, hence the statement "Using great sacrifices is advantageous." The Six in the Third moves up to the Fourth position, hence the statement "It is advantageous to go somewhere, following the mandate of Heaven."

鄭玄曰：萃，聚也。坤為順。兌為悅。臣下以順道承事其君，悅德居上待之。上下相應，有事而和通，故曰“萃，亨”也。假，至也。互有艮巽，巽為木，艮為闕。木在闕上，宮室之象也。四本震爻，震為長子。五本坎爻，坎為隱伏。居尊而隱伏，鬼神之象。長子入闕升堂，祭祖禰之禮也。故曰“王假有廟”。二本離爻也。離為目，居正應五，故“利見大人”矣。大牲，牛也。言大人有嘉會時可幹事，必殺牛而盟，既盟則可以往，故曰“利往”。案：坤為牛，巽木下克坤土，殺牛之象也。

Zheng Xuan combined the concepts of mutual trigrams and the changing yao. "Cui" means gathering; "Kun" represents compliance, and "Dui" represents joy. The subject uses the way of compliance to serve the sovereign, and the sovereign governs with a harmonious and joyful virtue, so that the superior and inferior are in harmony, and when there is an affair, it can be smoothly communicated, hence "Cui, Xing." "Jia" means to arrive. The mutual trigrams include "Gen" and "Xun," where "Xun" represents wood and "Gen" represents a gate. Wood on top of the gate is the image of a palace. According to the theory of changing yao, the fourth line originally belongs to "Zhen," which represents the eldest son; the fifth line originally belongs to "Kan," which represents concealment. Being in a position of honor yet hidden and not visible, this is the image of ghosts and spirits. The eldest son enters the gate and ascends the hall, which is the ritual of worshipping the grandfather and father, hence "Wang jia you miao." The second line originally belongs to "Li," which represents the eye. It is in the correct position and corresponds with the nine in the fifth, hence "Li jian da ren." "Da sheng" refers to cattle; it means that when there is a good gathering and the time is suitable for great affairs, one must sacrifice cattle and make an oath, and once the oath is made, one can proceed, hence "Li wang." Li Dingzuo's commentary says: "Kun" represents cattle, and "Xun" wood is below and restrains "Kun" earth, which is the image of sacrificing cattle.

《彖》曰：萃，聚也，順以說，剛中而應，故聚也。荀爽曰：謂五以剛居中，群陰順悅而從之，故能聚眾也。王假有廟，陸績曰：王，五。廟，上也。王者聚百物以祭其先，諸侯助祭於廟中。假，大也。言五親奉上矣。致孝享也。虞翻曰：享，享祀也。五至初，有觀象，謂享坤牛，故“致孝享”矣。

The Commentary on the Judgment says: "Cui" means gathering; the lower trigram is in harmony with the upper trigram, and the strong lines are in the center with proper response, so it can gather. Xun Shuang explains: This refers to nine in the fifth position, which is a strong yang line in the central position, and all the yin lines are in harmony and pleased, following it, so it can gather people. The Commentary on the Judgment cites "the king goes to the temple," Lu Ji explains: "King" refers to nine in the fifth position, "temple" refers to six at the top; the king gathers all things to worship the ancestors, and the feudal lords assist in the sacrifice in the ancestral temple; he interprets "ji" as great, meaning nine in the fifth position personally serves the superior position. The Commentary on the Judgment says this is fulfilling filial piety and offering sacrifices. Yu Fan explains: "Xiang" is worship; counting from nine in the fifth to six at the beginning contains the image of the Guan hexagram, which refers to offering a cow from the earth trigram as a sacrifice, so it says "zhi xiao xiang."

利見大人亨，聚以正也。虞翻曰：坤為聚，坤三之四，故“聚以正”也。利貞。《九家易》曰：五以正聚陽，故曰“利貞”。用大牲吉。利有攸往，順天命也。虞翻曰：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。虞翻曰：三四易位成離坎。坎月離日，日以見天，月以見地，故“天地之情可見矣”。與大壯、咸、恆同義也。

The Commentary on the Judgment says that it is advantageous to see a great man and to be smooth and unimpeded, because it gathers together in accordance with the right path. Yu Fan explains: the earth (Kun) represents gathering, and the third line of Kun moves up to the fourth position to achieve correctness, hence it is said "gathering in accordance with the right path." The Commentary on the Judgment also says it is advantageous to maintain correctness. The Nine Schools' Commentary on the Book of Changes explains: the fifth line, which is correct, gathers all the yang lines, hence it is said "advantageous to maintain correctness." The Commentary on the Judgment says that using great sacrifices is advantageous and beneficial for going forward, because it follows the mandate of heaven. Yu Fan explains: the earth (Kun) represents following, and the wind (Xun) represents command. The third line moves to the fourth position, hence it is said "following the mandate of heaven." The Commentary on the Judgment says that by observing what is gathered, the forms and conditions of heaven and earth and all things can be seen. Yu Fan explains: when the third and fourth lines exchange positions, they form Li (Fire) and Kan (Water). Kan represents the moon, and Li represents the sun. By the sun one can see heaven, by the moon one can see earth, hence it is said "the forms and conditions of heaven and earth can be seen." This is the same explanatory pattern as found in the Commentaries on the Judgment of the trigrams Da Zhuang, Xian, and Heng.

《象》曰：澤上於地，萃。荀爽曰：澤者卑下，流潦歸之，萬物生焉，故謂之萃也。君子以除戎器，戒不虞。虞翻曰：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，謂穀甲冑，鍛厲矛矢。故“除戎器”也。坎為寇，坤為亂，故“戒不虞”也。

The Image Commentary says: A marsh on the ground, this is the hexagram of Accumulation. Xun Shuang explains: The marsh and the water are in a low place, and the rain from all four directions converges there, so that all things grow from it, hence it is called "Accumulation." The Image Commentary then says: The superior person thus prepares weapons and is on guard against unexpected changes. Yu Fan explains: "The superior person" refers to the Nine in the Fifth; "remove" means to prepare, "戎" means weapons. The Book of Poetry, Great Ya, has the lines: "Repair your chariots and horses, bows and arrows and weapons." The yang lines in the third and fourth positions signify "prepare";坤 represents objects; the third and fourth lines each hold their proper position, 离 represents weapons, armor, and flying arrows, 坎 represents bows and crossbows, 巽 represents ropes, 艮 represents stones, which refers to repairing armor and sharpening spears and arrows, hence it is said "prepare weapons." 坎 represents bandits and robbers, 坤 represents calamity and disorder, hence it is said "guard against unforeseen events."

初六：有孚不終，乃亂乃萃。虞翻曰：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。坤為亂為聚，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。虞翻曰：巽為號，艮為手，初稱一，故“一握”。初動成震，震為“笑”。四動成坎，坎為“恤”。故“若號一握為笑，勿恤”。初之四得正，故“往無咎”矣。《象》曰：乃亂乃萃，其志亂也。虞翻曰：坎為志，初之四，其“志亂也”。

The first line statement says: There is sincerity but it is not maintained to the end, thus there is confusion and gathering. Yu Fan explains: "Fa" refers to the nine in the fifth position; the first line and the nine in the fourth exchange positions, so the nine in the fifth is in the central position of Kan, and Kan represents sincerity, hence "there is sincerity." However, the first line is not in the correct position and should change;坤 represents the end, hence "not ending." "Cui" means gathering;坤 represents both confusion and gathering, hence "confusion and gathering." When the position is lost and there is no willingness to change, gathering leads to confusion, so the Image Commentary says "the mind is confused." The line statement continues: If one calls for help, within a single handshake it turns into laughter; there is no need to worry, going forward will not result in blame. Yu Fan explains: Xun represents calling for help, Gen represents the hand, and the first line is called "one," hence "a single handshake"; the first line moving becomes Zhen, which represents laughter; the nine in the fourth moving becomes Kan, which represents worry, hence combining to form "as if calling for help and a single handshake leads to laughter, no need to worry." The first line reaching the fourth position becomes correct, hence "going forward without blame." The Image Commentary says: confusion and gathering, because the mind is confused. Yu Fan explains: Kan represents the mind, and the first line reaching the fourth position, hence "the mind is confused."

六二：引吉，無咎。虞翻曰：應巽為繩，艮為手，故“引吉”。得正應五，故“無咎”。利引四之初，使避已，已得之五也。孚乃利用禴。虞翻曰：孚謂五。禴，夏祭也。體觀象，故“利用禴”。四之三，故“用大牲”。離為夏，故“禴祭”，《詩》曰：禴祠烝嘗，是其義。《象》曰：引吉無咎，中未變也。虞翻曰：二得正，故不變也。

The line statement of the second line says: If it is drawn upward, it is auspicious and there will be no mistake. Yu Fan explains: The place where it should be is the trigram Xun, which represents a rope, and Gen represents a hand, so a hand holds a rope to draw it up, hence 'drawing brings auspiciousness'; the second line is in the correct position and corresponds with the fifth line, so there is no mistake; it is advantageous to draw the fourth line back to the first position, allowing the fourth line to avoid it, so that the second line can ascend to the fifth position. The line statement also says: If the heart is sincere, it is advantageous to perform the sacrifice of the summer season. Yu Fan explains: 'Fu' refers to the fifth line; 'Yue' is the sacrifice of the summer season; the structure of the hexagram contains the image of the Sacrificial Rite from the hexagram Guan, hence 'advantageous for the sacrifice of the summer season'; the fourth line descends to the third position, hence 'using great sacrifices'; Li represents summer, so it is called the sacrifice of the summer season. The 'Shi Jing · Xiao Ya · Tianbao' says 'Yue Ci Zheng Chang', which is exactly this meaning. The 'Image Commentary' says: Drawing brings auspiciousness and there is no mistake, because it is in the center and has not changed. Yu Fan explains: The second line was already in the correct position, so it does not need to change.

王弼曰：居萃之時，體柔當位。處坤之中，已獨履正。與眾相殊，異操而聚。民之多僻，獨正者危。未能變體，以遠於害，故必待五引，然後“乃吉”而“無咎”。禴，殷春祭名，四時之祭省者也。居聚之時，處於中正，而行以忠信，可以省薄於鬼神矣。

Wang Bi discusses from the perspective of human affairs: the line six in the second is in a time of gathering, is gentle and compliant, and holds an appropriate position, located in the central position of the earth trigram. It alone practices the right path, differing from others, with different conduct yet needing to gather with people. The world is full of crooked ways, and those who alone uphold the correct path are in danger. The line six in the second cannot change itself to avoid calamity, so it must wait for the line nine in the fifth to lead it, then it will be auspicious without error. "Yue" is the name of a spring sacrifice in the Yin dynasty, the most frugal of the four seasonal sacrifices. In a time of gathering, by staying in the center and upholding correctness, and acting with sincerity and trust, one can offer frugal rites to the spirits.

六三：萃如嗟如，無攸利，往無咎，小吝。虞翻曰：坤為萃，故“萃如”。巽為號，故“嗟如”。失正，故“無攸利”。動得位故“往無咎，小吝”。謂往之四。《象》曰：往無咎，上巽也。虞翻曰：動之四，故“上巽”。九四：大吉無咎。《象》曰：大吉無咎，位不當也。虞翻曰：以陽居陰，故“位不當”。動而得正，承五應初，故“大吉”而“無咎”矣。

The Line Statement of the third line says: wanting to gather but only able to lament, there is no benefit; going forward will not result in fault, but there is slight regret. Yu Fan explains:坤 represents gathering, so it is said 'gathered'; 巽 represents calling out, so it is said 'lamenting'; the third line is not in the correct position, so it is said 'no benefit'; moving once attains the correct position, so it is said 'going forward will not result in fault, slight regret', 'going forward' refers to moving up to the fourth position. The Image Commentary says: going forward will not result in fault, because there is the following of 巽 above. Yu Fan explains: the third line moves to the fourth position, so it is said 'upper 巽'. The Line Statement of the fourth line says: great good fortune, no fault. The Image Commentary says: great good fortune and no fault, because it is in an improper position. Yu Fan explains: the fourth line is a yang line in a yin position, so it is in an improper position; but once it moves it attains the correct position, it is above the fifth line and below the first line, so it is great good fortune and no fault.

九五：萃有位，無咎，匪孚。元永貞，悔亡。虞翻曰：得位居中，故“有位無咎”。匪孚，謂四也。四變之正，則五體皆正，故“元永貞”與比彖同義。四動之初，故“悔亡”。《象》曰：萃有位，志未光也。虞翻曰：陽在坎中，故“志未光“。與屯五同義。

The Line Statement of the Fifth Line says: gathering together and occupying a position, there is no error, but there are still people who do not believe; as long as there is great virtue, longevity, and adherence to the correct path, regret will disappear. Yu Fan explains: the Nine in the Fifth is in the correct position and in the center, so it is said 'has a position' and there is no error; 'not believed' refers to the Nine in the Fourth; when the Nine in the Fourth changes to become correct, the nature of each line becomes proper, so it is said 'originally enduring and upright,' which is the same as the example in the Commentary on the Judgment of the卦 of Following. The Nine in the Fourth moving once to the initial position, so it is said 'regret disappears.' The Image Commentary says: gathering together and occupying a position, the mind is not yet broad. Yu Fan explains: a Yang line is in the middle of Kan, so it is said 'the mind is not yet broad,' which is the same as the example in the Nine in the Fifth of the卦 of Obstruction.

上六：齎資涕洟，無咎。虞翻曰：齎，持。資，賻也。貨財喪稱賻。自目曰“涕”，自鼻稱“洟”。坤為財，巽為進，故“齎資”也。三之四，體離坎。艮為鼻，涕淚流鼻目，故“涕洟”。得位應三，故“無咎”。上體大過，死象，故有“齎資滋洟”之哀。《象》曰：齎資涕洟，未安上也。虞翻曰：乘剛遠應，故“未安上也”。荀爽曰：此本否卦。上九陽爻，見滅遷移，以喻夏桀殷紂。以上六陰爻代之，若夏之後封東婁公於杞，殷之後封微子於宋，去其骨肉，臣服異姓，受人封土，未安居位，故曰“齎資涕洟，未安上也”。

The line statement of the sixth line at the top says: carrying wealth to assist in funeral rites, weeping and shedding tears, there will be no mistake. Yu Fan explains: "赍" means to carry, "资" means to contribute to the funeral, and the wealth given for the funeral is called "赙". Tears flowing from the eyes are called "涕", and those from the nose are called "洟". The earth trigram represents wealth, and the wind trigram represents offering, so it is said "赍资". The sixth line in the third position moves to the fourth position, forming the fire trigram and the water trigram. The mountain trigram represents the nose, and tears and snot flow from the nose and eyes, so it is said "涕洟". The sixth line at the top is in a proper position and corresponds with the sixth line in the third position, so there will be no mistake. The upper trigram forms the great excess trigram, which has the image of death, hence the carrying of wealth for the funeral and the weeping and shedding of tears. The Image Commentary says: carrying wealth for the funeral and weeping and shedding tears is because the superior position is not secure. Yu Fan explains: the sixth line at the top is above the yang line and its corresponding line is far away, so it is said "not secure in the superior position". Xun Shuang explains from the perspective of trigram transformation and historical events: the gathering trigram comes from the failure trigram. The upper ninth line of the failure trigram is a yang line, now it is eliminated and removed, symbolizing the fall of King Jie of Xia and King Zhou of Shang. It is replaced by the sixth line at the top, which is a yin line, like the descendants of Xia were enfeoffed as the Duke of Qi in the eastern state of Qi, and the descendants of Shang, Wei Zi, were enfeoffed in the state of Song. They left their own clan and kin, submitted to a different surname, accepted the land given by others, and could not hold their position securely, so it is said "carrying wealth for the funeral and weeping and shedding tears, not secure in the superior position".

《序卦》曰：聚而上者謂之升，故受之以升也。崔覲曰：用大牲而致孝享，故順天子而程式為王矣，故言“聚而上者謂之升”也。(巽下坤上)。升：鄭玄曰：升，上也。坤地巽木，木生地中，日長而上，猶聖人在諸侯之中，明德日益高大也，故謂之“升”。升，進益之象矣。元亨。虞翻曰：臨初之三，又有臨象；剛中而應，故“元亨”也。

The "Xu Guan Zhuan" says: When people gather together and then ascend, this is called "Sheng," so the Cui hexagram is followed by the Sheng hexagram. Cui Jin explains: The Cui hexagram represents offering great sacrifices and performing the rites of filial piety, which can follow the Son of Heaven and take the example of the king, hence gathering and ascending is called "Sheng." The Sheng hexagram has Zhen below and Kun above. Zheng Xuan explains the name of the hexagram: "Sheng" means ascending; Kun represents earth, Zhen represents wood, and trees growing in the earth gradually rise higher, just like a sage in the ranks of the feudal lords, whose bright virtue grows ever greater, hence it is called "Sheng"; "Sheng" symbolizes progress and increase. The hexagram statement says great success and smoothness. Yu Fan explains the hexagram through its transformation: The Sheng hexagram is formed by the initial line of Lin hexagram moving up to the third position, and the hexagram also contains the image of Lin; the yang line is in the center and has a corresponding line above, hence it says "Yuan Heng."

用見大人，勿恤。虞翻曰：謂二當之五，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。虞翻曰：離，南方卦，二之五成離，故“南征吉，志行也”。《彖》曰：柔以時升，虞翻曰：柔謂五，坤也。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。

The Hexagram Statement says: It is appropriate to go and see the great man, without worry. Yu Fan explains: This refers to the Nine in the Second position ascending to the Fifth position to become the great man. The trigram Li represents seeing, and Kan represents worry. When the Nine in the Second reaches the Fifth position, it becomes correct, hence the statement "Going to see the great man, no worry, there is celebration." The Hexagram Statement also says: Going south for a campaign is auspicious. Yu Fan explains: Li is the trigram of the south. When the Nine in the Second ascends to the Fifth position, it becomes Li, hence the statement "Going south for a campaign is auspicious, the will is fulfilled." The Commentary on the Judgment says: The flexible and yielding rises in accordance with the time. Yu Fan explains: "Flexible" refers to the Six in the Fifth position, which is the trigram Kun. "Rising" refers to the Nine in the Second. The city represented by Kun has no ruler, and the Nine in the Second should ascend to the empty Fifth position. Zhen and Dui preside over spring and autumn, and when the Nine in the Second ascends, Kan and Li preside over winter and summer. The image of the four seasons is correct, hence the statement "Flexible and yielding rises in accordance with the time."

巽而順，剛中而應，是以大亨。荀爽曰：謂二以剛居中，而來應五，故能“大亨”。上居尊位也。用見大人勿恤，有慶也。荀爽曰：大人，天子，謂升居五。見為大人，群陰有主，無所復憂，而有慶也。南征吉，志行也。虞翻曰：二之五，坎為志。震為行。

The Commentary on the Judgment says: Humble and flexible, with a strong yang line in the center and a corresponding yao above, thus achieving great success. Xun Shuang explains according to the principle of rising and descending: This refers to the nine in the second position, with a strong yao in the central position and corresponding to the six in the fifth, thus achieving great success by rising to the position of honor. The Commentary on the Judgment says it is appropriate to see a great person and there is no cause for worry, resulting in good fortune. Xun Shuang explains: The term 'great person' refers to the Son of Heaven, indicating the nine in the second position rising to the fifth position; once it ascends, it becomes a great person, and all the yin lines have a ruler, thus there is no cause for worry and good fortune follows. The Commentary on the Judgment says that going south for a journey is auspicious, as the mind's intent can be carried out. Yu Fan explains: The nine in the second position rises to the fifth position to form Kan, which represents the mind; Zhen represents movement.

《象》曰：地中生木，升。荀爽曰：地謂坤。木謂巽。地中生木，以微至著，升之象也。君子以慎德，積小以成高大。虞翻曰：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“慎德積小成高大”。

The Image Commentary says: Trees growing out of the earth, this is the Hexagram of Ascending. Xun Shuang explains: "Earth" refers to Kun, "wood" refers to Xun; trees growing out of the earth, developing from small to prominent, is exactly the image of ascending. The Image Commentary then says: The superior person thus cultivates virtue with caution, accumulating small things to achieve great results. Yu Fan explains: "The superior person" refers to nine three; "small" refers to the time when the yang energy first arises in the Hexagram of Returning, although the single yang is slight, it is the foundation of virtue; when it grows to two yangs, it becomes the Hexagram of Approaching, which is great. The first line of the Hexagram of Approaching moves up to the third position, Xun represents height; nine two moving to the fifth position becomes Gen, Gen represents caution; Kun represents accumulation, hence cultivating virtue with caution, accumulating small things to achieve great results.

初六：允升，大吉。荀爽曰：謂一體相隨，允然俱升。初欲與巽一體，升居坤上，位尊得正，故“大吉”也。《象》曰：允升大吉，上合志也。《九家易》曰：謂初失正，乃與二陽允然合志，俱升五位，上合志也。九二：孚乃利用禴，無咎。虞翻曰：禴，夏祭也。孚謂二，之五成坎，為孚；離為夏，故“乃利用禴無咎”矣。

The line statement of the first line says: "With sincerity, it rises to the earth, which is a great blessing." Xun Shuang explains: This refers to the mutual following of the various lines within the same trigram, sincerely rising together. The first line wishes to merge with the Xun trigram to form a single entity, rising above the Kun trigram, thus achieving a noble and proper position, hence great fortune. The Image Commentary says: Rising with sincerity brings great fortune because it aligns with the will of the superior position. The Nine Schools' Commentary explains: The first line originally lacks proper position, yet it can sincerely unite with two yang lines, rising to the fifth position, hence it is said "aligning with the will above." The line statement of the second line says: "With sincerity, it is favorable to perform the summer sacrifice, without fault." Yu Fan explains: "Yue" refers to the summer sacrifice; "fu" refers to the second line, which ascends to the fifth position to form Kan, Kan representing sincerity; Li represents summer, hence it is said "favorable to perform the summer sacrifice without fault."

《象》曰：九二之孚，有喜也。虞翻曰：升五得位，故“有喜”。干寶曰：剛中而應，故“孚”也。又言“乃利用禴”於春時也。非時而祭曰“禴”。然則文王從儉以恤民，四時之祭，皆以禴禮。神享德與，信不求備也。故既濟九五曰：東鄰殺牛，不如西鄰之禴祭。實受其福。九五坎，坎為豕。然則禴祭以豕而已，不奢盈於禮，故曰“有喜”矣。

The Image Commentary says: The sincerity of Nine Two brings joy. Yu Fan explains: Nine Two rises to the fifth position and attains a proper position, hence it is said 'there is joy'. Gan Bao explains in terms of King Wen's affairs: Yang strength resides in the center and has a corresponding Yin above, hence it is said 'sincerity'; he also says that the sacrifice of Yu is held in spring -- sacrificing out of season is called 'Yu'. This is because King Wen of Zhou valued frugality to comfort the people, and all four seasonal sacrifices were performed with the simple rites of Yu. The deities receive the virtue, and sincere devotion is not demanding of elaborate offerings. Therefore, the Line Statement of Ji Ji Nine Five says: The eastern neighbor slaughters an ox for a grand sacrifice, but the western neighbor's Yu sacrifice truly receives the blessing. Nine Five is in the trigram Kan, which represents a pig, so the Yu sacrifice only requires a single pig, the rites are not extravagant, hence it is said 'there is joy'.

九三：升虛邑。荀爽曰：坤稱邑也。五虛無君，利二上居之，故曰“升虛邑，無所疑也”。《象》曰：升虛邑，無所疑也。虞翻曰：坎為疑，上得中，故“無所疑也”。六四：王用享于岐山，吉，無咎。荀爽曰：此本升卦也。巽升坤上，據三成艮。巽為歧，艮為山。王，謂五也。通有兩體，位正眾服，故“吉”也。四能與眾陰退避當升者，故“無咎”也。

The third line statement says: "Rise into an empty city." Xu Shuang explains: "Kun represents a city; the fifth position is empty and lacks a ruler, which is favorable for nine two to ascend and occupy it, hence it says 'Rise into an empty city, without any doubt.'" The Image Commentary says: "Rise into an empty city, without any doubt." Yu Fan explains: "Kan represents doubt; a yang line moving upward and reaching the central position, hence 'without any doubt.'" The fourth line statement says: "The king holds a sacrifice on Qishan, which is auspicious and without error." Xu Shuang explains: "This is originally the Ascending Hexagram; the wind trigram rises above the earth trigram, occupying the third line to form Gen. Wind represents Qishi, and Gen represents mountain, together forming Qishan. 'King' refers to the sixth line; the hexagram is harmonious and has two trigrams, each line is proper and the people are in harmony, hence it is auspicious; the fourth line can retreat with other yin lines, avoiding the ascending yang line, hence there is no error."

《象》曰：王用享于岐山，順事也。崔覲曰：為順之初，在升當位。近比於五，乘剛於三。宜以進德，可修守。此象太王為狄所逼，徒居岐山之下，一年成邑，二年成都，三年五倍其初，通而王矣，故曰“王用享于歧山”。以其用通，避於狄難，順於時事，故“吉無咎”。

The Image Commentary says: The king offered sacrifices at Mount Qi, which is in accordance with the circumstances. Cui Jin, based on historical events, explains that the sixth line in the fourth position is at the beginning of the坤 (Earth) trigram, which represents compliance. In the ascending hexagram, it holds an appropriate position, above the nine in the fifth line and below the nine in the third line. It is suitable for cultivating virtue and retreating to a proper position. This line symbolizes Gongsun Tanpu, who was driven by the Di people, and moved to the foot of Mount Qi. In the first year, he established a village; in the second year, a city; in the third year, the population and resources were five times greater than before. Everything went smoothly, laying the foundation for his kingdom. Therefore, it is said, "The king used sacrifices at Mount Qi." Exactly because he acted flexibly, avoided the difficulties caused by the Di people, and adapted to the prevailing circumstances, it is auspicious and without error.

六五：貞吉，升階。虞翻曰：二之五，故“貞吉”。巽為高，坤為土，震升高，故“升階”也。《象》曰：貞吉升階，大得志也。荀爽曰：陰正居中，為陽作階，使升居五，已下降二，與陽相應，故“吉而得志”。上六：冥升，利于不息之貞。荀爽曰：坤性闇昧，今升在上，故曰“冥升”也。陰用事，為消。陽用事，為息，陰正在上，陽道不息，陰之所利，故曰“利于不息之貞”。《象》曰：冥升在上，消不富也。荀爽曰：陰升失實，故“消不富也”。

The Line Statement of the Fifth Line says: To maintain correctness leads to good fortune, and to ascend along the steps. Yu Fan explains: The Nine in the Second ascends to the Fifth position, so it says 'Zhen Ji' (correctness brings good fortune); Wind represents height, Earth represents soil, and Thunder signifies ascending. Accumulating soil to form steps and ascending to a high place, so it says 'ascending the steps'. The Image Commentary says: Maintaining correctness and ascending the steps, is greatly realizing the will. Xun Shuang explains according to the theory of ascending and descending: A Yin line is upright in the central position, forming steps for a Yang line to ascend to the Fifth position, while itself descending to the Second position, corresponding with the Yang line, so it says good fortune and achieving the will. The Line Statement of the Sixth at the Top says: A dark and confused ascent, favorable to maintaining correctness without ceasing. Xun Shuang explains: The nature of Earth is dark and confused, now it ascends to the highest position, so it says 'ming sheng' (dark and confused ascent). A Yin line in power is called 'xiao' (decline), a Yang line in power is called 'xi' (cessation); now Yin is exactly at the top, while the Yang path does not cease, this is precisely what Yin relies upon, so it says 'favorable to not ceasing correctness'. The Image Commentary says: A dark and confused ascent at the top, is decline without richness. Xun Shuang explains: A Yin line ascending continuously loses its richness, so it says 'xiao bu fu' (decline without richness).

《序卦》曰：升而不已必困，故受之以困。崔覲曰：冥升在上，以消不富，則窮，故言“升而不已必困”也。(坎下兌上)。困：亨，鄭玄曰：坎為月。互體離，離為日。兌為闇昧，日所入也。今上掩日月之明，猶君子處亂代，為小人所不容故謂之“困”也。君子雖困，居險能悅，是以通而無咎也。虞翻曰：否二之上，乾坤交，故通也。

The "Xugua Zhuan" says: Ascending without ceasing will inevitably lead to hardship, so the hexagram of Sheng (Increase) is followed by the hexagram of Kun (Obstruction). Cui Jin explains: The sixth line at the top of the hexagram of Sheng is昏昧 (dim and confused), ascending to the highest position, retreating without being full, thus reaching the extreme, hence it is said that ascending without stopping will inevitably lead to obstruction. The hexagram of Kun has a lower trigram of Kan (Water) and an upper trigram of Dui (Lake). The hexagram statement says: It is smooth. Zheng Xuan explains using the mutual trigrams: Kan represents the moon, and the mutual trigrams form Li (Fire), which represents the sun; Dui represents darkness, which is where the sun sets. Now the upper trigram Dui covers the light of the sun and moon, just like a gentleman in a time of chaos, being excluded by petty men, hence it is called "Kun" (Obstruction); although the gentleman is in hardship and in a dangerous situation, he remains joyful, thus he can be smooth and without fault. Yu Fan explains using the changing hexagram: The hexagram of Kun is formed by the second line of the hexagram of Pí (Obstruction) moving up to the upper position. The energies of Qian and Kun intersect, hence it is smooth.

貞大人吉，無咎。虞翻曰，貞大人吉，謂五也。在困無應，宜靜則“無咎”。故“貞大人吉，無咎”。有言不信。虞翻曰：震為言，折入兌，故“有言不信，尚口乃窮”。《彖》曰：困，剛弇也。荀爽曰：謂二五為陰所弇也。險以說，荀爽曰：此本否卦。陽降為“險”，陰升為“說”也。困而不失其所亨，其唯君子乎？荀爽曰：謂二雖弇陰陷險，猶不失中，與正陰合，故通也。喻君子雖陷險中，不失中和之行也。

The Hexagram Statement says: The upright gentleman is auspicious and will not have misfortune. Yu Fan explains: The term "upright gentleman" refers to the Nine in the Fifth. It is in a difficult situation but has no corresponding yang line, so it is appropriate to remain quiet and self-restrained. By remaining quiet and self-restrained, there will be no misfortune, hence the statement "The upright gentleman is auspicious and will not have misfortune." The Hexagram Statement also says: Words are not believed. Yu Fan explains: Zhen represents speech, and at this time, it is diminished and enters Dui, hence the statement "Words are not believed." The Commentary on the Judgment also says that relying on words leads to a dead end. The Commentary on the Judgment says: The困卦 is when the yang lines are concealed. Xun Shuang explains: This refers to the Nine in the Second and the Nine in the Fifth both being concealed by yin lines. The Commentary on the Judgment says: Being in a dangerous situation yet remaining harmonious. Xun Shuang explains according to the theory that Qian rises and Kun descends: The困卦 originates from the否卦, with yang lines descending to form the lower trigram Kan, representing danger, and yin lines ascending to form the upper trigram Dui, representing joy. The Commentary on the Judgment says: Being inpredicament yet not losing the way of communication, this is probably only the gentleman who can achieve it. Xun Shuang explains: This refers to the Nine in the Second, although concealed by yin lines and trapped in danger, still retains the central position and harmonizes with the yin line in the correct position, thus achieving communication. This is a metaphor for the gentleman, even when trapped in difficulties, not losing his upright and harmonious conduct.

貞大人吉，以剛中也。荀爽曰：謂五雖弇於陰，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。虞翻曰：兌為口，上變口滅，故“尚口乃窮”。荀爽曰：陰從二升上六，成兌。為有言。失中，為不信。動而乘陽，故曰“尚口乃窮也”。

The Commentary on the Judgment says, "The upright and great person is auspicious, because of his strong yang and central position." Xun Shuang explains: Although the Nine in the Fifth is obscured by the Yin of the top line, it has no supporting Yang below and no corresponding line above, but since it itself is strong yang and occupies the central position, it is upright in the fifth line, so the text says, "auspicious without fault." The Commentary on the Judgment also says, "If there is speech but no trust, it is because of excessive verbalizing that one reaches a dead end." Yu Fan explains according to the trigram imagery: The upper trigram is Dui, meaning mouth, and when the top line changes, the image of Dui's mouth disappears, so it is said, "excessive verbalizing leads to a dead end." Xun Shuang, however, explains using the method of "Heaven rising and Earth descending": the Yin line rises from the position of Nine Two to the position of the top line, combining with the fourth and fifth lines to form the trigram Dui, meaning mouth, which is "speech"; since the top line has lost the central position, it is "not trusted"; after its change, it again overpowers the Yang line above, so it is said, "excessive verbalizing leads to a dead end."

《象》曰：澤無水，困。王弼曰：澤無水，則水在澤下也。水在澤下，困之象也。處困而屈其志者，小人也。君子固窮，道可忘乎？君子以致命遂志。虞翻曰：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。

The Great Image Commentary says, "A marsh without water, which is the hexagram of困 (Obstruction)." Wang Bi explains: When there is no water in the marsh, it is because the water has flowed below the marsh; water beneath the marsh symbolizes obstruction and hardship. Those who are inpredicament and bend their will are small people; the gentleman, even in hardship, remains steadfast, how could he forget his way? The Great Image Commentary continues, "The gentleman thus surrenders his life to realize his will." Yu Fan interprets according to the changing hexagram: here, "the gentleman" refers to the line nine in the third position, which is a hidden yang line. The hexagram of困 comes from the hexagram of 否 (Obstruction). In 否, the earth represents "to give," the wind represents "destiny," and the water represents "will." The line nine in the third position is deeply embedded among the yin lines, hence it is said, "sacrificing life and death to fulfill one's will."

初六：臀困于株木。《九家易》曰：臀謂四。株木，三也。三體為木。澤中無水，兌金傷木，故枯為株也。初者四應，欲進之四，四困於三，故曰“臀困于株木”。干寶曰：兌為孔坎，坎為隱伏。隱伏在下，而漏孔穴，臀之象也。入于幽谷，三歲不覿。《九家易》曰：幽谷，二也。此本否卦。謂陽來入坎，與初同體，故曰“入幽谷”。三者陽數。謂陽陷險中，為陰所弇，終不得見。故曰“三歲不覿”也。《象》曰：入于幽谷，幽不明也。荀爽曰：為陰所弇，故“不明”。

The line statement for the first line (Initial Six) says: "The buttocks are trapped by a withered stump." The "Nine Families Commentary" explains that "buttocks" refers to the fourth line (Nine in the Fourth), and "withered stump" refers to the third line (Nine in the Third). The third line is of the wood element; the marsh has no water, and the metal element of the lake overcomes the wood element of the wind, causing the wood to wither and become a stump. The first line is the responding line to the fourth line, wanting to ascend to the fourth position, but the fourth line is blocked by the third line, hence the statement "the buttocks are trapped by a withered stump." Gan Bao explains from the perspective of symbolic imagery: the lake represents a hollow opening, and the water represents concealment; concealed in the lower part with an opening, this is the image of the buttocks. The line statement continues: "entering a dark valley, not seeing for three years." The "Nine Families Commentary" explains that "dark valley" refers to the second line (Nine in the Second). This hexagram comes from the hexagram of "non-communication," with a yang line descending into the danger of the water, joining the first line in the lower part, hence "entering a dark valley." "Three" is a yang number, indicating that the yang line is trapped in danger and concealed by yin lines, thus unable to appear, hence "not seeing for three years." The "Small Image Commentary" says "entering a dark valley, dark and unclear." Xun Shuang explains that because it is concealed by yin lines, it is dark and unclear.

九二：困于酒食，朱紱方來，案：二本陰位，中饋之職。坎為酒食，上為宗廟，今二陰升上，則酒食入廟。故“困于酒食”也。上九降二，故朱紱方來。朱紱，宗廟之服。乾為大赤，朱紱之象也。利用享祀，征凶。無咎。荀爽曰：二升在廟，五親奉之，故“利用享祀”。陰動而上，失中乘陽；陽下而陷，為陰所弇，故曰“征凶”。陽降來二，雖位不正，得中有實；陰雖去中，上得居正，而皆免咎，故曰“無咎”也。《象》曰：困于酒食，中有慶也。翟元曰：陽從上來，居中得位，富有二陰，故“中有慶也”。

The line statement for the second line says: "Trapped by food and drink, the red sash is about to arrive." Li Dingzuo explains: the second line is a yin position, which governs domestic food and drink; Kan represents food and drink, and the upper position represents the ancestral temple. Now, the yin of the second line rises to the upper position, meaning food and drink are brought into the ancestral temple, hence "trapped by food and drink." The upper nine descends to the second position, hence "the red sash is about to arrive." "Red sash" refers to the ceremonial robe worn during worship in the ancestral temple. Qian represents the color of red, which is the image of the red sash. The line statement continues: "It is advantageous to perform sacrifices, going forward brings danger, but there is no blame." Xun Shuang explains with "Yin rising and Qian descending": the second line rises to the position of the ancestral temple, and the nine in the fifth position personally performs the sacrifice, hence "it is advantageous to perform sacrifices." Yin rising, loses the central position and overpowers the yang, while the yang descending falls into danger and is covered by yin, hence "going forward brings danger." However, the yang descending to the second position, although not in the correct position, is central and full; the yin, although leaving the central position, rises to the upper position and is correct, so both avoid blame, hence "there is no blame." The Small Image Commentary says: "Trapped by food and drink, there is celebration in the middle." Zhai Yuan explains: the yang line descends from the upper position, occupies the central position and is in the correct position, and both upper and lower yin lines are attached to it, hence "residing in the center brings joy and celebration."

六三：困于石，據于蒺藜，虞翻曰：二變正時，三在艮山下，故“困于石”。蒺藜，木名。坎為蒺藜。二變艮手，據坎。故“據蒺藜者”也。入于其宮，不見其妻，凶。虞翻曰：巽為入。二動艮為宮，兌為妻，謂上無應也。三在陰下，離象毀壞，隱在坤中，死其將至，故“不見其妻，凶”也。

The Line Statement of the Third Line says: "Trapped by a stone, resting on thorned plants." Yu Fan explains by using the changing lines to form images: When the Second Line changes to become correct, the Third Line is located beneath the Mountain, so it is said "trapped by a stone"; "thorned plants" are a kind of thorny shrub, and the Water trigram represents thorned plants. When the Second Line changes into the Mountain, the Mountain represents the hand, and the hand is placed on top of the Water, so it is said "resting on thorned plants." The Line Statement also says "entering the house, not seeing his wife, ominous." Yu Fan explains: The Wind trigram represents entering; when the Second Line changes into the Mountain, the Mountain represents the house, and the Metal trigram represents the wife. This indicates that the Third Line and the Sixth Line above are both Yin lines without mutual response. The Third Line is located beneath a Yin line, and the image of brightness from the Fire trigram is destroyed, disappearing into the Earth trigram, indicating the approach of death, so it is said "entering the house but not seeing his wife, ominous."

《象》曰：據于蒺藜，乘剛也。案：三居坎上，坎為藂棘而木多心，蒺藜之象。入于其宮，不見其妻，不祥也。《九家易》曰：此本否卦，二四同功為艮。艮為門闕，宮之象也。六三居困，而位不正，上困於民，內無仁恩，親戚叛逆，誅將加身。入宮無妻，非常之困，故曰“不祥也”。

The Small Image Commentary says, "Standing on thornbushes, riding on strength." Li Dingzuo explains: The sixth line in the third position is located above the Kan trigram, which represents dense thorny brambles, with many thorny plants, which is the image of thornbushes. The Small Image Commentary also says, "Entering his house, not seeing his wife, an omen of misfortune." The Nine Schools Commentary explains: This hexagram originates from the hexagram of "Obstruction," with the second line and the fourth line functioning together to form Gen, which represents gates and thresholds, thus symbolizing a house. The sixth line in the third position is in a difficult situation and is in an improper position; it causes trouble above for the people and lacks benevolence and kindness within, leading to betrayal by relatives and punishment impending. Entering the house, yet not seeing his wife, this is an extremely unusual hardship, hence it is said to be "an omen of misfortune."

九四：來荼荼，困于金車，吝，有終。虞翻曰：來欲之初。荼荼，舒遲也。見險，故“來荼荼”。否乾為金，乾為輿。之應歷險，故困於金，車易位得正，故“吝，有終”矣。《象》曰：來荼荼，志在下也。王弼曰：下謂初。雖不當位，有與也。崔覲曰：位雖不當，故“吝”也。有與於援，故“有終”也。

The fourth line statement says: "Coming slowly, trapped by the golden carriage, regret, but with a final success." Yu Fan explains: "Coming" refers to wanting to descend to the first line six, "tutu" describes a slow and hesitant manner; the fourth line nine sees the danger of kan in front, so it comes slowly. The困卦 comes from the 否卦, where the乾 represents metal and the carriage, so the fourth line nine needs to go forward to correspond with the first line six, but must pass through the dangerous situation, thus being trapped by the golden carriage. When the fourth line nine exchanges positions with the first line six and each attains the right position, it is "although there is some regret, it can ultimately succeed." The Small Image Commentary says, "Coming slowly, the will is to go down." Wang Bi points out: "Down" refers to the first line six. The Small Image Commentary also says, "Although not in the right position, there is a corresponding support." Cui Jin explains: the fourth line nine is a yang in a yin position, so it is not in the right position, hence "regret"; but it has the first line six corresponding to it for support, so "it can ultimately succeed."

九五：劓刖，困于赤紱，虞翻曰：割鼻曰劓。斷足曰刖。四動時震為足，艮為鼻。離為兵，兌為刑。故“劓刖”也。赤紱謂二。否乾為朱，故“赤”。坤為紱，二未變應五，故“困于赤紱”也。乃徐有說，虞翻曰：兌為說，坤為徐，二動應已，故“乃徐有說”也。

The Line Statement of the Fifth Line says: "Nose cut off, foot amputated, confined by a red sash." Yu Fan explains: cutting off the nose is called "ni," and amputating the foot is called "yue." When the Second Line changes, Zhen represents the foot, Gen represents the nose, Li represents weapons, and Dui represents punishment, together forming the image of "ni" and "yue." "Red sash" refers to the Second Line: the困卦 comes from the 否卦, where the乾 represents red color, hence "red," and the坤 represents the sash. Since the Second Line has not yet changed to a positive line to correspond with the Fifth Line, it is said that "it is confined by the red sash." The Line Statement also says "then gradually there is relief." Yu Fan explains: Dui represents joy, and坤 represents gradualness. After the Second Line changes, it corresponds with the Fifth Line, hence "gradually there is joy."

利用祭祀。崔覲曰：劓刖，刑之小者也。於困之時，不崇柔德，以剛遇剛，雖行其小刑，而失其大柄，故言“劓刖”也。赤紱，天子祭服之飾。所以稱困者，被奪其政，唯得祭祀。若《春秋傳》曰：政由甯氏，祭則寡人。故曰“困于赤紱”。居中以直，在困思通。初雖踅窮，終則必喜，故曰“乃徐有說”。所以險而能說，窮而能通者，在困于赤紱乎！故曰“利用祭祀”也。案：五應在二，二互體離。離為文明，赤紱之象也。

The line statement says, "It is advantageous to perform worship." Cui Jin explains: Nose amputation and foot amputation are both lighter punishments. When in a state of hardship and distress, one does not promote the virtue of gentleness, but instead uses strength against strength. Although minor punishments are carried out, the greater authority is lost. Therefore, the text says "nose amputation and foot amputation." "Red sash" refers to the ornament on the ceremonial robe of the Son of Heaven. It is called "confinement" because the state affairs have been taken away by others, leaving only the responsibility of performing worship. This is similar to what the "Zuo Zhuan" records about Duke Xian of Wei: the state affairs were controlled by the Ning family, and only then did the worship come to me, the king. Therefore, it says "confinement by the red sash." The Nine in the Fifth is in the central and upright position, facing difficulties yet seeking a way through, initially though distressed, ultimately will find joy, so it says "then gradually there is a resolution." Being able to remain joyful in danger and achieve success in hardship depends on the point of "confinement by the red sash," so it says "it is advantageous to perform worship." Li Dingzuo comments: The responding line of the Nine in the Fifth is the Nine in the Second. The interaction between the Second line and the others forms the trigram Li, which represents civilization, corresponding to the image of the red sash.

《象》曰：劓刖，志未得也。陸績曰：無據無應，故“志未得”也。二言朱紱，此言赤紱。二言享祀，此言祭祀。傳互言耳，無他義也。謂二困五，三困四，五初困上，斯乃迭困之義。乃徐有說，以中直也。崔覲曰：以其居中，當位，故“有悅”。利用祭祀，受福也。荀爽曰：謂五爻合同，據國當位，而主祭祀，故“受福也”。

The Small Image Commentary says, "Nose amputated and foot cut off, the will has not yet been realized." Lu Ji explains: Nine Five has nothing below it to rely on and nothing above it to respond to, so its aspirations have not yet been fulfilled. Nine Two says "red sash," but here it says "red sash"; Nine Two says "worship," but here it says "sacrifice" — this is merely a variation of words between the text and the commentary, with no other meaning. The term "difficulty" refers to Nine Two being confined by Nine Five, Six Three being confined by Nine Four, and Nine Five and Initial Six being confined by Upper Six, meaning mutual difficulties. The Small Image Commentary also says, "Only gradually does there come relief, because of uprightness and correctness." Cui Jin explains: because Nine Five is in the center and in the proper position, it can thus achieve joy. The Small Image Commentary further says, "It is advantageous to perform sacrifice, receiving blessings." Xun Shuang explains: all the lines come together with Nine Five, which holds the state, is in the proper position, and presides over the sacrifice, thus being able to receive blessings.

上六：困于葛藟，于臲兀，虞翻曰：巽為草莽，稱葛藟，謂三也。兌為刑人。故“困于葛藟，于臲兀”也。曰動悔有悔，征吉。虞翻曰：乘陽，故“動悔”。變而失正，故“有悔”。三已變正，已得應之，故“征吉”也。《象》曰：困于葛藟，未當也。虞翻曰：謂三未變，當位應上故也。動悔有悔，吉行也。虞翻曰：行謂三，變乃得當位之應，故“吉行”者也。

The line statement for the sixth line at the top says: "Trapped by the grapevine, in a state of instability." Yu Fan explains: Wind represents grassy thickets, which are called grapevines, referring to the third line; Joy represents a person subjected to punishment, so it says "trapped by the grapevine, in a state of instability." The line statement also says "movement brings regret, and there is regret, but going forward is auspicious." Yu Fan explains: the sixth line is overpowering the yang line, so movement brings regret; after movement, it loses its proper position, hence "there is regret"; when the third line changes and becomes proper, the sixth line has a corresponding line, hence "going forward is auspicious." The Small Image Commentary says "trapped by the grapevine, not appropriate." Yu Fan explains: this refers to the third line not yet changing to proper, so it is not yet appropriate to correspond with the sixth line. The Small Image Commentary also says "movement brings regret, and there is regret, but going forward is auspicious." Yu Fan explains: "going forward" refers to the third line; when the third line moves, it becomes a proper corresponding line, hence "going forward is auspicious."

《序卦》曰：困乎上必反下，故受之以井。崔覲曰：困極於劓刖，則反下以求安，故言“困乎上必反下”也。（巽下坎上）。井：鄭玄曰：坎，水也。巽，木，桔槔也。互體離兌，離外堅中，虛瓶也，兌為暗澤，泉口也。言桔槔引瓶，下入泉口，汲水而出，井之象也。井以汲人，水無空竭，猶人君以政教養天下，惠澤無窮也。

The *Xugua Zhuan* says: "When one is trapped above, one must return below, hence it is followed by the *Well* hexagram." Cui Jin explains: when one is confined to the extreme of being subjected to the punishments of nose-cutting and foot-cutting, one must return to below to find security, hence it is said, "being trapped above necessarily returns below." The *Well* hexagram has *Xun* below and *Kan* above. Zheng Xuan explains: *Kan* represents water, and *Xun* represents wood, which is the lever used to draw water. The mutual relations between lines two to four and three to five form *Li* and *Dui*. *Li* has a solid outer part and a hollow interior, resembling an empty jar, while *Dui* represents a dark marsh, symbolizing the mouth of a spring. This describes using the lever to lower the jar to the spring's mouth to draw water up, which is the image of the well. The well provides water for people to draw, and the water source never runs dry, just as a ruler uses decrees to educate and nurture the people, with boundless grace.

改邑不改井，虞翻曰：泰初之五也。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。虞翻曰：無喪，泰初之五。坤象毀壞，故“無喪”。五來之初，失位無應，故“無得”。坎為通，故“往來井井”。往謂之五，來謂之初也。汔至，亦未繘井，虞翻曰：巽繩，為繘，汔，幾也。謂二也。幾至初改，未繘井，未有功也。羸其瓶，凶。虞翻曰：羸鉤羅也。艮為手，巽為繘，離為瓶，手繘折其中，故“贏其瓶”。體兌毀缺，瓶缺漏，故“凶”矣。

The Hexagram Statement says, "Changing the city but not the well." Yu Fan explains according to the change of the hexagram: The Well hexagram is formed by moving the first line of the Tai hexagram to the fifth position. The Earthly element represents the city and town, and the first line of Heaven moves up to the fifth position, breaking the Earthly image, hence "changing the city." The first line represents the old well, and the sixth line in the fourth position corresponds with it and repairs it, hence "the well remains unchanged." The Hexagram Statement also says, "No loss, no gain, coming and going, the well remains the same." Yu Fan explains: "No loss" refers to the first line of Tai moving to the fifth position, causing the Earthly image to be destroyed, hence no loss; the fifth line moves to the first position, losing its proper position and having no corresponding line, hence no gain; the Water element represents communication, hence "coming and going to draw water, the well remains the same." "Coming" refers to the line moving to the first position, and "going" refers to the line moving to the fifth position. The Hexagram Statement says, "Almost reaching, yet the well has not yet been drawn." Yu Fan explains: The Wind element represents the rope used for drawing water; "qi" means almost or nearly, referring to the second line. Almost reaching but the first line has not yet changed, the rope has not yet been lowered, hence no result yet. The Hexagram Statement also says, "The bottle is caught, calamity." Yu Fan explains: "Ling" means to be caught or hindered; the Earth element represents the hand, the Wind element represents the rope, and the Fire element represents the bottle. The hand and the rope break in the middle, hence "the bottle is caught." The trigram of the hexagram, the Lake, has a broken edge, indicating the bottle is broken and leaks, hence calamity.

干寶曰：水，殷德也。木，周德也，夫井，德之地也。所以養民性命而清潔之主者也。自震化行，至於五世，改殷紂比屋之亂俗，而不易成湯昭假之法度也。故曰“改邑不改井”。二代之制，各因時宜，損益雖異，括囊則同，故曰“無喪無得，往來井井”也。當殷之末，井道之窮，故曰“汔至”。周德雖興，未及革正，故曰“亦未繘井”。井泥為穢，百姓無聊，比者之間，交受塗炭，故曰“羸其瓶，凶”矣。

Ganbao explained the hexagram using historical events: water represents the virtue of the Shang dynasty, and wood represents the virtue of the Zhou dynasty; the well is the place of virtue, nurturing the people's lives and overseeing cleanliness. Since the Zhou people, represented by the trigram Zhen (Thunder), spread their teachings, by the fifth generation, they changed the disorderly customs of the households during King Zhou's time, but did not alter the laws established by King Tang, which were revealed to heaven. Therefore, it is said, "changing the city but not the well." The systems of the Shang and Zhou dynasties each adapted to the times, with additions and subtractions differing, yet their fundamental principles of containment and inclusiveness remained the same, hence, "without loss or gain, the well flows continuously." By the end of the Shang dynasty, the well-nurturing principle had reached its limit, hence, "nearly arriving." Although the virtue of the Zhou dynasty had already begun, it was not yet sufficient to eliminate accumulated evils and correct the world, hence, "also not yet drawing water from the well." The well was filled with mud and filth, with the people having no support, and neighbors were mutually involved in disaster, hence, "the vessel is broken, calamity."

《彖》曰：巽乎水而上水，井。荀爽曰：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。虞翻曰：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。荀爽曰：剛得中，故為“改邑”。柔不得中，故為“不改井”也。

The Commentary on the Judgment says, "Wood follows water and rises above water, like a well." Xun Shuang explains: "Wood follows water" refers to a yin line below forming Xun, while "rising above water" refers to a yang line above forming Kan; when wooden vessels are placed in water, the water rises along with them, which is the image of a well. The Commentary on the Judgment also says, "A well nourishes without end." Yu Fan explains: Dui represents the mouth, which can drink water, and Kan represents communication, so water can be drawn continuously from the well, thus "nourishing people without exhaustion." The Commentary on the Judgment further states, "Changing the city but not the well, because of the strong and central line." Xun Shuang explains: A yang line is strong and occupies the central position, hence the meaning of "changing the city"; a yin line is not strong and does not occupy the central position, hence "not changing the well."

無喪無得。荀爽曰：陰來居初，有實，為“無喪”。失中，為“無得”也。往來井井，荀爽曰：此本泰卦。陽往居五，得坎為井；陰來在下，亦為井，故“往來井井”也。汔至亦未繘，荀爽曰：汔至者，陰來居初下。至汔，竟也。繘者，所以出水通井道也。今乃在初，未得應五，故“未繘”也。繘得，綆汲之具也。

The Commentary on the Judgment says, "There is no loss and no gain." Xun Shuang explains: the yao (line) of yin comes down to the first position, being full and having a place, hence "there is no loss"; yet it loses the central position, hence "there is no gain." The Commentary on the Judgment says, "The well is being approached, yet it is not yet reached." Xun Shuang explains: "Qi zhi" refers to the yin line coming down to the position below the first; "zhi qi" means to reach the end. "Jue" is the tool used to draw water and make the well channel smooth; now the yin line is only at the first position and cannot yet correspond with the nine five, hence "not yet reached" — jue is the rope used for drawing water from the well.

未有功也。虞翻曰：謂二未變應五，故“未有功也”。羸其瓶，是以凶也。荀爽曰：井，謂二。瓶，謂初。初欲應五，今為二所拘羸，故“凶”也。孔穎達曰：計覆一瓶之水，何足言凶？但此喻人德行不恆，不能善始令終，故就人言之凶也。

The Commentary on the Judgment says, "There has been no achievement yet." Yu Fan explains: This refers to the fact that the line nine in the second position has not yet changed to a positive line to respond to the line nine in the fifth position, so there has been no result. The Commentary on the Judgment also says, "The jar is broken, hence the danger." Xu Shuang explains: "Well" refers to the line nine in the second position, and "jar" refers to the line six at the beginning; the line six at the beginning wishes to respond to the line nine in the fifth position, but is now hindered by the line nine in the second position, hence the danger. Kong Yingda, however, discusses this from the perspective of human affairs: In reality, it is merely spilling a jar of water, how can it be considered dangerous? It is only here that the metaphor is used to indicate that a person's virtue is not enduring, unable to have a good beginning and a good ending, hence the statement of danger in terms of human affairs.

《象》曰：木上有水，井。王弼曰：木上有水，上水之象也。水以養而不窮也。君子以勞民勸相。虞翻曰：君子謂泰乾也。坤為民；初上成坎，為勸，故“勞民勸相”。相，相助也。謂以陽助坤矣。初六：井泥不食，舊井無禽。干寶曰：在井之下體，本土爻，故曰“泥”也。井而為泥，則不可食，故曰“不食”。此托紂之穢政不可以養民也。舊井，謂殷之未喪師也。亦皆清潔，無水禽之穢，又是況泥土乎！故“舊井無禽”矣。

The Great Image says, "Wood above water, well." Wang Bi explains: "Wood above water" represents the image of lifting water up; water is used to nourish people without being exhausted. The Great Image continues, "The superior person thus toils the people and encourages mutual assistance." Yu Fan explains: "The superior person" refers to the Qian trigram in the Tai hexagram; Kun represents the people, and the first line ascends to form Kan, which has the meaning of encouragement, so it says "to comfort the people and encourage them to help each other." "Mutual assistance" means helping, referring to using yang to support yin in Kun. The line statement of the first line: "The well has mud and cannot be drunk, the old well has no birds." Gan Bao explains by assigning the heavenly stems to the lines and relating it to historical events: the first line is in the lower trigram of the Well hexagram, originally a soil line, so it is called "mud"; when the well becomes muddy, it cannot be drunk, so it is called "cannot be drunk." This is used as a metaphor for King Zhou's corrupt politics that could not nourish the people. "Old well" refers to when the Yin Shang dynasty had not yet lost the people; at that time, the well water was still clean, even without the filth brought by water birds, let alone mud. Therefore, it says "the old well has no birds."

《象》曰：井泥不食，下也。舊井無禽，時舍也。虞翻曰：食，用也。初下稱泥。巽為木果，無噬嗑食象。下而多泥，故“不食”也。乾為舊，位在陰下，故“舊井無禽，時舍也”。謂時舍於初，非其位也。與乾二同義。崔覲曰：處井之下，無應於上。則是所用之井不汲，以其其多塗久廢之井，不獲以其時舍。故曰“井泥不食，舊井無禽”。禽，古擒字，禽，猶獲也。

The Small Image Commentary says, "The well is muddy and not used, because it is at the bottom. An old well has no birds, because it is temporarily abandoned." Yu Fan explains: "To eat" means to take or use; the first line is at the bottom and is called mud; Xun represents wood and fruit, but there is no hexagram of eating like that in the Book of Changes; being at the bottom with much mud, so it cannot be used. Qian represents old, and the first line is below a yin line, so it says "an old well has no birds, because it is temporarily abandoned" — meaning that the time has abandoned it to the first position, which is not its proper place, and this is the same meaning as the line nine in the second position of the Qian hexagram. Cui Jin explains: the initial line is at the very bottom of the well, and there is no responding line above it, just like a well that is no longer used, because it is blocked with mud and has long been abandoned, so it cannot be used and is abandoned by the times, hence it says "the well is muddy and not used, an old well has no birds." "Birds" is an ancient form of "capture," and "birds" means to obtain.

九二：井谷射鮒，甕敝漏。虞翻曰：巽為谷，為鮒。小鮮也。離為甕。甕瓶毀缺，羸其瓶凶，故“甕敝漏”也。《象》曰：井谷射鮒，無與也。崔覲曰：唯得於鮒，無與於人也。井之為道，上汲者也。今與五非應，與初比，則是若谷水不注，唯及於魚，故曰“井谷射鮒”也。甕敝漏者，取其水下注，不汲之義也。案：魚，陰蟲也。初處井下體，又陰爻，魚之象也。

The line statement for the second line says: "The well's valley shoots small fish, the jar is broken and leaks." Yu Fan explains: Wind represents the valley and also small fish, which are small fish; Fire represents the earthen jar, the jar is broken and leaking, which corresponds to the hexagram statement "the jar is worn out, calamity," so it is said "the jar breaks and leaks." The Small Image Commentary says "the well's valley shoots small fish, there is no help." Cui Jin explains: focusing only on the small fish, it does not benefit people. The principle of the well is to draw water upward; now the second line does not correspond with the fifth line, but only is closely related to the first line, just like the water in the valley does not rise up, benefiting only the fish, so it is said "the well's valley shoots small fish"; "the jar is broken and leaks" means the water flows downward and cannot be drawn up. Li Dingzuo's commentary says: fish are yin creatures, and the first line is in the lower part of the well, which is also a yin line, exactly representing the image of fish.

九三：井渫不食，為我心惻。荀爽曰：渫去穢濁，清潔之意也，三者得正，故曰“井渫”。不得據陰，喻不得用，故曰“不食”。道既不行，故“我心惻”。可用汲，王明，並受其福。荀爽曰：謂五可用汲三，則王道明而天下並受其福。《象》曰：井渫不食，行惻也。求王明，受福也。干寶曰：此托殷之公侯。時有賢者，獨守成湯之法度，而不見任，謂微箕之倫也。故曰“井渫不食，為我心惻”。惻，傷掉也。民乃外附，故曰“可用汲”。周德來被，故曰“王明”。王得其民，民得其王，故曰“求王明，受福也”。

The line statement for the third line says: "The well has been cleaned but is not used, causing me sorrow." Xun Shuang explains: "Xie" means to wash away dirt and make it clean; since the third line is a yang line in a yang position and is correct, it is said "the well has been cleaned." However, it has no yin line below it, symbolizing the virtuous person not being employed, hence "not used." Since the right path cannot be promoted, it is said "my heart is pained." The line statement also says "it can be drawn up, the king is wise, and all receive blessings." Xun Shuang explains: this means that the fifth line can draw upon the virtue of the third line, so the way of the king becomes bright, and all people receive blessings. The Small Image Commentary says "the well has been cleaned but is not used, showing compassion. Seeking a wise king brings blessings." Gan Bao interprets this in terms of the history of the Yin and Zhou dynasties: this refers to the feudal lords of the Yin dynasty. At that time, virtuous men kept the laws of Cheng Tang but were not employed, referring to people like Weizi and Jizi, hence "the well has been cleaned but is not used, causing me sorrow." "Ce" means sorrow. The people then turned to others, hence "it can be drawn up." The virtue of the Zhou dynasty extended throughout the world, hence "the king is wise." The king obtained his people, and the people obtained their king, hence "seeking a wise king brings blessings."

六四：井甃，無咎。荀爽曰：坎性下降，嫌於從三。能自修正，以甃輔五。故“無咎”也。《象》曰：井甃無咎，修井也。虞翻曰：修，治也。以瓦甓壘井稱甃。坤為上。初之五成籬，離火燒土，為瓦治象。故曰“井甃無咎，修井也”。九五：井冽，寒泉食。虞翻曰：泉自下出稱井。周七月，夏之五月，陰氣在下。二已變坎，十一月為寒泉。初二已變，體噬嗑食。故“冽寒泉食”矣。《象》曰：寒泉之食，中正也。崔覲曰：冽，清潔也。居中得正，而比於上。則是井渫水清，既寒且潔，汲上可食於人者也。

The line statement for the fourth line says: "The well is being repaired, no blame." Xun Shuang explains: The nature of Kan is to flow downward, and the sixth line in the fourth position has the appearance of following nine in the third downward. However, it can correct itself by using the effort of repairing the well to assist nine in the fifth, hence "no blame." The Small Image Commentary says, "The well is being repaired, no blame, because it is being repaired." Yu Fan explains: "Repair" means governance. Using tiles to build the well wall is called "repaired well." The earth is represented by坤, and the first line moves upward to the fifth position to form Li. The fire of Li burns the earth, which is the image of making tiles and repairing the well wall. Therefore, it says, "The well is being repaired, no blame, because it is being repaired." The line statement for the fifth line says: "The well is clear, cold spring water to drink." Yu Fan explains: Spring water flowing from below is called a well. The Zhou calendar's seventh month corresponds to the summer calendar's fifth month, when yin energy has already begun to arise below. Nine in the second has transformed into Kan, which corresponds to the winter calendar's eleventh month, the time of cold spring water. The first and second lines have both transformed, and the hexagram becomes Shihhe, which has the image of eating, hence "the well water is clear and cold, spring water to drink." The Small Image Commentary says, "Cold spring water to drink, because it is in the center and upright." Cui Jin explains: "Lei" means clean. Nine in the fifth is in the center and upright, and is in harmony with the sixth line, which is the six relations. This means the well has been cleaned, the water is clear, it is both cold and clean, and can be drawn up for drinking.

上六：井收勿幕，有孚元吉。虞翻曰：幕，蓋也。收，謂以轆轤收繘也。坎為車，應巽繩，為繘。故“井收勿幕”。有孚謂五坎。坎為孚，故“元吉”也。《象》曰：元吉在上，大成也。虞翻曰：謂初二已變，成既濟定，故“大成也”。干寶曰：處井上位，在瓶之水也，故曰“井收幕覆”也。井以養生。政以養德。無覆水泉而不惠民。無蘊典禮而不興教。故曰“井收網幕”。網幕，則教信於民。民服教，則大化成也。

The line statement for the sixth line above says: "The well is drawn up but not covered, there is sincerity and great good fortune." Yu Fan explains: "Covering" means to cover, "drawing up" means to draw up the well rope with a winch; Kan represents a cart, taking the image of a winch, and the lower corresponds to Xun rope, which is the well rope, so it says "drawing up the well rope but not covering it." "Sincerity" refers to the Kan in the fifth line, Kan represents sincerity, so "great good fortune" is achieved. The Small Image Commentary says "great good fortune is at the top, great completion." Yu Fan explains: this refers to the first and second lines both changing, transforming the entire hexagram into the hexagram of Completion, with all six lines in their proper positions, so it is called "great completion." Gan Bao explains: the sixth line is at the top of the well, which is the water already in the jar, so it says "drawing up the well rope and covering the well mouth." The well is used for nourishing life, and government orders are used for cultivating virtue; one should not cover the spring water without benefiting the people, nor should one bury the classics and rituals without promoting education. Therefore, it says "drawing up the well rope and covering the well mouth" — setting a net over the well mouth, education is trusted by the people; the people obey the education, great moral influence is thus achieved.

《序卦》曰：井道不可不革也，故受之以革。韓康伯曰：井久則濁穢，宜革易其故也。（離下兌上）。革：鄭玄曰：革，改也。水火相息而更用事，猶王者受命，改正朔，易服色，故謂之革也。已日乃孚，元亨利貞，悔亡。虞翻曰：遁上之初，與蒙旁通。悔亡，謂四也。四失正，動得位，故“悔亡”。離為日，孚謂坎。四動體離，五在坎中，故“已日乃孚”。以成既濟，乾道變化，各正性命，保合太和，乃利貞，故“元亨利貞，悔亡”矣。與《乾·彖》同義也。

The "Xugua Zhuan" says: "A well cannot remain unchanged, so it is followed by the hexagram of Change." Han Kangbo explains: when a well is used for a long time, it becomes dirty, so it should be renovated. The hexagram of Change has Li (Fire) below and Dui (Lake) above. Zheng Xuan explains: "Gē" means change; water and fire alternately rise and fall, just like a king receiving the mandate of heaven, changing the calendar and the first day of the year, changing the color of the chariot and clothing, so it is called "Change." The hexagram statement says: "Only on the day will there be trust, great prosperity, beneficial for uprightness, and no regret." Yu Fan explains according to the transformation of the hexagram and the parallelism: the hexagram of Change is formed by moving the top line of Duan to the first position, and it is parallel to Meng. "No regret" refers to the line Nine in the Fourth, which was out of the correct position, but after changing, it is in the correct position, so "regret disappears." Li represents the sun, "trust" refers to Kan, and after the change, Nine in the Fourth becomes Li, while Nine in the Fifth is in Kan, so it is said "only on the day will there be trust." Thus, it achieves the hexagram of Ji Ji. The movement and change of Qian's way lead to the proper nature of all things, preserving the harmonious vital energy, so it is called "beneficial for uprightness." Therefore, it says "great prosperity, beneficial for uprightness, and no regret," which is the same meaning as the "Tuan Zhuan" of the Qian hexagram.

《彖》曰：革，水火相息，虞翻曰：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。虞翻曰：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 says, "Revolution, water and fire extinguishing each other." Yu Fan explains: "Extinguishing" means growth; Li represents fire, and Dui represents water. The Great Treatise says, "Moistened by wind and rain," wind is Xun, and rain is Dui. Nine in the Fourth changes and attains the correct position, the Kan image appears, so only here is Dui called water. The Commentary on the Judgment also says, "Two women living together, their aspirations not harmonizing, is called revolution." Yu Fan explains: "Two women" refer to Li and Dui, the hexagram has the image of Tongren; the adjacent hexagram Meng has Gen as residence, so it is said "two women living together." After Nine in the Fourth changes, there are two Kan images in the hexagram, indicating that the two women each have their own aspirations: the aspiration of Li fire is upward, the aspiration of Dui water is downward, so "their aspirations do not harmonize" — Kan represents aspirations.

已曰乃孚，革而信之。干寶曰：天命已至之日也。乃孚，大信著也。武王陳兵孟津之上，諸侯不期而會者八百國，皆曰紂可伐矣。武王曰：爾未知天命，未可也。還歸。二年，紂殺比干，囚箕子，爾乃伐之。所謂“已日乃孚，革而信”也。

The Commentary on the Judgment says, "When the day arrives, trust is established, and change is made credible." Guan Bao explained with historical events: "The day" refers to the day when heaven's mandate has arrived, and "trust" means great faith is evident. When King Wu of Zhou gathered his troops at Mengjin, the feudal lords who came to join the alliance without prior agreement numbered eight hundred states, all saying that King Zhou could be attacked. King Wu said: "You do not yet understand heaven's mandate; now is not the time." So he retreated. Two years later, King Zhou killed Bi Gan and imprisoned Ji Zi, and King Wu then launched the campaign against Zhou. This is what is meant by "when the day arrives, trust is established, and change is made credible."

文明以說，大亨以正，革而當，其悔乃亡。虞翻曰：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。天地革而四時成。虞翻曰：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。

The Commentary on the Judgment says, "Civilization with joy, great success through correctness, transformation at the right time, its regret is then gone." Yu Fan explains: "Civilization" refers to Li, "joy" refers to Dui, "great success" refers to Qian; the Nine in the Fourth changes to form the completed state of Ji Ji, so it says "great success and in accordance with the correct path, transformation at the right time, its regret is then gone." The Commentary on the Judgment also says, "Heaven and Earth transform and the four seasons are formed." Yu Fan explains: this refers to the accomplishment of the five positions. Qian represents Heaven, the adjacent Meng hexagram represents Earth, Zhen represents spring, Dui represents autumn; after the Nine in the Fourth is correct, Kan represents winter, Li represents summer, and the four seasons are complete; Kun transforms into Qian, so it says "Heaven and Earth transform and the four seasons are formed."

湯武革命，順乎天而應乎人。虞翻曰：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。干寶曰：革天地，成四時；誅二叔，除民害；天下定，武功成，故“大矣哉”也。《象》曰：澤中有火，革。崔覲曰：火就燥，澤資溼，二物不相得，終宜易之，故曰“澤中有火，革”也。

The Commentary on the Judgment says, "Tang and Wu revolutionized, following the Way of Heaven and responding to the will of people." Yu Fan explains: Tang and Wu refer to Qian, as Qian represents the sage; "Heaven" refers to Nine in the Fifth, and "people" refers to Nine in the Third; Nine in the Fourth changes, above it follows Nine in the Fifth, below it corresponds to Nine in the Third, thus saying "following the Way of Heaven and responding to the will of people" — Xun represents destiny. The Commentary on the Judgment also says, "The time of revolution is great indeed." Gan Bao explains with historical events: transforming Heaven and Earth to establish the four seasons, eliminating Guan Shu and Cai Shu to remove the harm to the people, the world becomes peaceful, military achievements are completed, thus saying "great indeed." The Great Image Commentary says, "Fire in the marsh, Revolution." Cui Jin explains: fire tends toward dryness, while the marsh provides moisture, the two things are incompatible in nature, ultimately should change, thus saying "Fire in the marsh, Revolution."

君子以治曆明時。虞翻曰：君子，遁乾也。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”也。初九：鞏用黃牛之革。干寶曰：鞏，固也。離為牝牛。離爻本坤，黃牛之象也。在革之初，而無應據，未可以動，故曰“鞏用黃牛之革”。此喻文王雖有聖德，天下歸周，三分有二，而服事殷，其義也。

The Great Image says, "The superior man uses the calendar to clarify the seasons." Yu Fan explains: "The superior man" refers to the Qian trigram in the Duan hexagram; "calendar and celestial phenomena" refer to the sun, moon, and stars. Li represents brightness, Kan represents the moon, Li represents the sun, and the adjacent Meng hexagram's Gen trigram represents stars. The ninth line in the fourth position changes into Kan and Li, with the sun and moon each in their proper place, and the heavens and earth transform to form the four seasons. Therefore, it is said, "The superior man uses this to regulate the calendar and clarify the seasons." The line statement for the initial nine says, "Use a yellow ox hide to bind it." Gan Bao explains: "巩" means firm; Li represents a mother ox, and the Li line originally comes from Kun, which is the image of a yellow ox. The initial nine is at the beginning of transformation, with no responding line and no support, so it cannot act rashly. Therefore, it says, "Use a yellow ox hide to bind it." This is a metaphor for King Wen of Zhou, although he had the virtue of a sage, and two-thirds of the world had already submitted to Zhou, he still remained loyal to the Shang dynasty, which is the meaning of this.

《象》曰：鞏用黃牛，不可以有為也。虞翻曰：得位無應，動而必凶，故“不可以有為也”。六二：已日乃革之，征吉，無咎。荀爽曰：日以喻君也。謂五已居位為君。二乃革意去三應五。故曰“已日乃革之”。上行應五，去卑事尊，故曰“征吉，無咎也”。

The Small Image Commentary says, "Using a yellow ox for reinforcement, one cannot act effectively." Yu Fan explains: Although the first line is in a proper position, it does not have a responding line. If it moves, it will certainly bring misfortune, hence "one cannot act." The line statement for the second line says, "On the day of the sun, change it, proceeding is吉利, no blame." Xun Shuang explains with "Yin rising and Earth descending": "Day" is used as a metaphor for the sovereign, indicating that the ninth at the fifth line has already taken the position of the sovereign. The second line then changes its mind, abandoning the third line and ascending to respond to the fifth line, hence "on that day, change it." It ascends to respond to the fifth line, leaving behind the lowly and serving the superior, hence "proceeding is吉利, no blame."

《象》曰：已日革之，行有嘉也。崔覲曰：得位以正，居中有應。則是湯武行善，桀紂行惡，各終其日，然後革之，故曰“已日乃革之，行此有嘉”。虞翻曰：嘉謂五，乾為嘉。四動承五，故“行有嘉”矣。九三，征凶，貞厲。荀爽曰：三應於上，欲往應之，為陰所乘故曰“征凶”。若正居三，而據二陰，則五來危之，故曰“貞厲”也。

The Small Image Commentary says, "On the day of Ji, there is a change, and thus there is good fortune." Cui Jin explains that line six in the second position is in the right place and correct, and it is in the center with a responding line. This is like King Tang of Shang and King Wu of Zhou who did good deeds, and King Jie of Xia and King Zhou of Shang who did evil deeds. Each reached the end of their time, and then change occurred, so it is said, "Change occurs on that day, and thus there is good fortune." Yu Fan explains that "Jia" refers to nine five, and Qian represents beauty and goodness. Nine four moves upward to take the position below nine five, so it is said, "there is good fortune in action." The line statement of nine three says, "Going is dangerous, and being steadfast is perilous." Xun Shuang explains that nine three corresponds with upper six, wanting to go to respond to it, but is overpowered by a yin line, so it is said, "going is dangerous." If one remains steadfast in the third position and holds onto the yin of line six two, then nine five will threaten it, so it is said, "being steadfast is also perilous."

革言三就，有孚。翟元曰：言三就上，二陽乾得共有信，據於二陰，故曰“革言三就，有孚”。於二矣。《象》曰：革言三就，又何之矣。崔覲曰：雖得位以正，而未可頓革，故以言就之。夫安者有其危也。故受命之君，雖誅元惡，未改其命者。以即行改命，習俗不安，故曰“征凶”。猶以正自危，故曰“貞厲”。是以武王克紂，不即行周命，乃反商政，一就也。釋箕子囚，封比干墓，式商容閭，二就也。散鹿臺之財，發巨橋之粟，大賚於四海，三就也。故曰“革言三就”。虞翻曰：四動成既濟定，故“又何之矣”。

The line statement says, "Revolutionary speech is thrice approached, with sincerity." Zhai Yuan explains: this refers to three times approaching the top line, with the second and third lines, which are yang lines belonging to the Qian trigram, sharing sincerity, and also possessing the yin lines below. Therefore, it is said, "Revolutionary speech is thrice approached, with sincerity," referring to the line six in the second. The small image commentary says, "Revolutionary speech is thrice approached, where else would it go?" Cui Jin explains: although nine in the third is in a proper position and upright, it is not possible to change abruptly, so first verbal explanations are used repeatedly. Stability itself contains hidden dangers, so even if the sovereign eliminates the main culprit, he does not immediately change the old decree; because if he changes the decree immediately, the customs and people's minds would become unsettled. Therefore, it is said, "A campaign brings danger." He still maintains uprightness and feels caution, so it is said, "Uprightness brings danger." Therefore, King Wu of Zhou, after conquering King Zhou of Shang, did not immediately implement the Zhou policies, but first rectified the Shang affairs, which was the first "approach"; releasing the imprisoned Ji Zi, repairing the tomb of Bi Gan, and bowing to Shang Rong at his gate, which was the second "approach"; distributing the wealth from the Lu Tai, distributing the grain from JuQiao, and widely rewarding the people, which was the third "approach." Therefore, it is said, "Revolutionary speech is thrice approached." Yu Fan explains: nine in the fourth changes into the state of Ji Ji, so it is said, "Where else would it go?"

九四：悔亡，有孚，改命吉。虞翻曰：革而當，其悔乃亡。孕謂五也。巽為命。四動五坎改巽，故“改命吉”。四乾為君，進退無恆，在離焚棄，體大過死，傳以比桀紂。湯武革命，順天應人，故“改命吉”也。《象》曰：改命之吉，信志也。虞翻曰：四動成坎，故“信志也”。

The fourth line statement says: "Regret disappears, there is sincerity, changing the mandate is auspicious." Yu Fan explains: When change is appropriate, regret will vanish. "Sincerity" refers to the fifth line, which is associated with the trigram Xun (Wind), representing the mandate. After the fourth line changes, the fifth line becomes Kan (Water), thereby altering the Xun mandate, hence saying "changing the heavenly mandate is auspicious." The fourth line belongs to Qian (Heaven), representing the ruler, yet it lacks consistency in its movement, being in the trigram Li (Fire), which signifies being burned away. The overall structure of the hexagram shows a great excess leading to death. The commentary compares this to the tyrants of Xia Jie and Shang Zhou. However, Shang Tang and Zhou Wu changed the heavenly mandate in accordance with heaven's will and people's hearts, hence saying "changing the mandate is auspicious." The Small Image Commentary states, "The auspiciousness of changing the mandate comes from sincere intent." Yu Fan explains: After the fourth line changes into Kan, which represents sincerity, hence saying "the heart's intent becomes sincere."

干寶曰：爻入上象，喻紂之郊也。以逆取而四海順之。動凶器而前歌後舞。故曰“悔亡”也。中流而白魚入舟，天命信矣，故曰“有孚”。甲子夜陳，雨甚，至水德賓服之祥也。故曰“改命之吉，信志也”。九五：大人虎變，未占有孚。虞翻曰：乾為大人，謂五也。蒙坤為虎變。傳論湯武以坤臣為君占，視也。離為占。四未之正，五未在坎，故“未占有孚”也。

Dry宝 explained using historical events: this line indicates the image of entering the upper trigram, symbolizing King Wu's army approaching the outskirts of the Shang king's territory. Taking the world by force and having all under heaven submit, using weapons while soldiers sang and danced in front and behind, thus saying 'regret is gone'. When crossing the Yellow River in the middle stream, white fish jumped into the boat, confirming the heavenly mandate, thus saying 'there is sincerity'. On the Jiazi day, the army was arranged, with heavy rain, which is a good omen of water's submission, thus saying 'the auspiciousness of changing the mandate is sincere'. The line statement of nine five: 'The great man changes like a tiger, without divination there is sincerity.' Yu Fan explained: Qian represents the great man, referring to nine five; the opposite trigram Meng with Kui represents the tiger transformation. The 'Transmission' discusses how King Tang and King Wu took the position of a minister to become a ruler. 'Divination' means to observe, Li represents divination; nine four has not yet changed to the correct position, nine five is not yet in Kan, thus saying 'without divination there is already sincerity'.

馬融曰：大人虎變，虎變威德折衝萬里，望風而信。以喻舜乾羽，而有苗自服；周公修文德，越裳獻雉，故曰“未占有孚”矣。《象》曰：大人虎變，其文柄也。宋衷曰：陽稱大，五以陽居中，故曰“大人”。兌為白虎，九者變爻，故曰“大人虎變，其文炳也”。虞翻曰：乾為大明，四動成離，故“其文炳也”。

Ma Rong explained: "The Great Man's tiger transformation" refers to his authority and virtue being able to subdue enemy forces thousands of miles away; people are convinced by his appearance and demeanor. This is used as an analogy for Yu Shun dancing with the halberd, the qin, and the feathered banners, causing the Yimo people to voluntarily submit; and for the Duke of Zhou cultivating virtue and morality, leading the Yu Chang people to present white pheasants as tribute. Therefore, it is said, "Without needing to consult, there is already trust." The "Small Image Commentary" states, "The Great Man's tiger transformation, his brilliance is evident." Song Zhong explained: Yang is called "great," and the Nine in the Fifth position, with a Yang line in the central position, is called "the Great Man"; Dui represents the White Tiger, and "Nine" refers to the changing line, hence "The Great Man's tiger transformation, his brilliance is evident." Yu Fan explained: Qian represents great brightness, and the Nine in the Fourth position changes into Li, hence "His brilliance shines brightly."

上六：君子豹變，虞翻曰：蒙艮為君子，為豹。從乾而更。故“君子豹變”也。小人革面，征凶。居貞吉。虞翻曰：陰稱小人也。面謂四。革為離，以順承五。故“小人革面”。乘陽失正，故“征凶”。得位，故“居貞吉”。蒙艮為居也。《象》曰：君子豹變，其文蔚也。陸績曰：兌之陽爻稱虎，陰爻稱豹。豹，虎類而小者也。君子小於大人。故曰“豹變其文蔚也”。虞翻曰：蔚，蔇也。兌小。故“其文蔚也”。

The line statement for the sixth line above says: "The gentleman changes like a leopard." Yu Fan explains: the hexagram of Meng, which is associated with the mountain (Gèn), represents the gentleman, and also represents the leopard; following the trigram of Qian and undergoing transformation, thus it is said "the gentleman changes like a leopard." The line statement also says: "The petty person changes his face, going forward brings danger, but staying firm and loyal brings good fortune." Yu Fan explains: the yao (line) representing a yin line is called a petty person, "face" refers to the fourth line (Nine in the Fourth); the fourth line changes into the trigram of Li (Fire), and submits obediently to the fifth line (Nine in the Fifth), thus it is said "the petty person has changed his face"; the sixth line above oversteps and occupies a yang line, thus it is said "going forward brings danger"; but it is in its proper position, thus "staying firm and loyal brings good fortune" — the hexagram of Meng, associated with the mountain (Gèn), represents staying. The Small Image Commentary says: "The gentleman changes like a leopard, his patterns are splendid." Lu Ji explains: the yang line of the trigram of Dui is called a tiger, the yin line is called a leopard; the leopard is a kind of tiger but smaller in form, the gentleman is slightly less than the great man, thus it is said "the leopard changes, its patterns are splendid." Yu Fan explains: "Wèi" means flourishing; Dui represents smallness, thus it is said "its patterns are splendid."

小人革面，順以從君也。虞翻曰：乾，君，謂五也。四變順五，故“順以從君也”。干寶曰：君子、大賢，次聖之人。謂若太公周召之徒也。豹，虎之屬。蔚，炳之次也。君聖臣賢，殷之頑民，皆改志從化，故曰“小人革面”。天下既定，必倒載干戈，包之以虎皮。將卒之士，使為諸侯，故曰“征凶，居貞吉”。得正有應，君子之象也。案：兌為口，乾為首，今口在首上，面之象也。乾為大人，虎變也。兌為小人，革面也。

The Small Image Commentary says, "Small people change their appearance, following the ruler with obedience." Yu Fan explains: Qian represents the ruler, referring to Nine in the Fifth; Nine in the Fourth changes and submits to Nine in the Fifth, so it is said "obeying and following the ruler." Gan Bao interprets with historical events: "Great men" are great virtuous persons, second only to sages, referring to people like Jiang Taigong, the Duke of Zhou, and Zhao Gong; the leopard belongs to the tiger category, and "wei" has a lesser literary quality than "bing." When the ruler is a sage and the minister is virtuous, even the stubborn remnants of the Yin dynasty changed their minds and submitted to education, so it is said "small people change their appearance." When the world is at peace, weapons are stored upside down, and tiger skins are used to wrap them, and former soldiers are enfeoffed as feudal lords, so it is said "military campaigns are dangerous, but staying firm in righteousness brings good fortune" —— Six at the Top is in the correct position and has a corresponding line, which is the image of the virtuous person. Li Dingzuo comments: Dui represents the mouth, Qian represents the head, and now the mouth is above the head, forming the image of the face; Qian represents the great person, which is the tiger changing, and Dui represents the small person, which is changing their appearance.

《序卦》曰：革物者莫若鼎，故受之以鼎。韓康伯曰：革，去故。鼎，取新以去故，則宜制器立法以治新也。鼎，所和齊物生成新之器也。故取象焉。（巽下離上）。鼎：鄭玄曰：鼎，象也。卦有木火之用。互體乾兌。乾為金，兌為澤，澤鍾金而含水，爨以木火，鼎烹熟物之象。鼎烹熟以養人，猶聖君興仁義之道以教天下也，故謂之鼎矣。元吉，亨。虞翻曰：大壯上之初，一屯旁通。天地交，柔進上行，得中應乾五剛，故“元吉，亨”也。

The "Xugua Zhuan" says: "To change things is none more effective than the tripod. Hence, it is followed by the Tripod hexagram." Han Kangbo explains: "Revolution means removing the old, and the tripod represents taking in the new. After removing the old, one should make utensils and establish laws to govern the new situation. The tripod is a vessel that harmonizes various ingredients and creates new flavors, so it is used as a symbol. The Tripod hexagram has the Wind trigram below and the Fire trigram above. Zheng Xuan explains that the tripod is symbolic. This hexagram embodies the functions of wood and fire. The lines two to four and three to five form the Heaven trigram and the Lake trigram respectively: Heaven represents metal, Lake represents marshes, marshes gather metal and contain water, and then use firewood to burn and cook, which exactly reflects the image of the tripod cooking food. The tripod cooks food to nourish people, just as a wise ruler promotes the way of benevolence and righteousness to educate the world, hence it is called the Tripod. The hexagram statement says 'Original great good fortune, smooth.' Yu Fan explains based on hexagram transformation and mutual relations: the Tripod hexagram is formed by moving the top line of the Great Strength hexagram down to the initial position, and it is mutually related to the Zhun hexagram. Heaven and Earth communicate, the flexible lines ascend, achieving the middle position and corresponding to the strong line nine five of Heaven, hence it is said 'Great good fortune, smooth.'

《彖》曰：鼎，象也。以木巽火，亨飪也。荀爽曰：震人離下，中有乾象。木火在外，金在其內，鼎鑊亨飪之象也。虞翻曰：六十四卦，皆觀象繫辭，而獨於鼎言“象”，何也？象事知器，故獨言象也。《九家易》曰：鼎言象者，卦也，木火互有乾兌。乾金兌澤。澤者，水也。爨以木火，是鼎鑊享飪之象。亦明三公之位，上則調和陰陽，下而撫毓百姓，鼎能熟物養人，故云“象也”。牛鼎受一斛，天子飾以黃金，諸侯白金。三足，以象三臺，足上皆作鼻目為飾也。羊鼎五斗，天子飾以黃金，諸侯白金，大夫以銅。豕鼎三斗，天子飾以黃金，諸侯白金，大夫銅，士鐵。三鼎形同，亨飪煮肉，上離陰爻為肉也。

The Commentary on the Judgment says, "The Ding represents an image. Using wood to assist fire, it enables cooking." Xun Shuang explains: The Zhen trigram enters beneath the Li trigram, with the middle containing the Qian trigram; wood and fire are outside, while metal is inside, which precisely represents the image of a cauldron used for cooking. Yu Fan explains: All sixty-four hexagrams are explained by observing their images, so why does the Ding hexagram specifically mention the word "image"? Because by observing the image one can understand the object, so it is only here that the word "image" is used. The Nine Schools' Commentary explains: The reason the Ding hexagram mentions "image" is because of the structure of the hexagram: between wood and fire, there is an interwoven structure containing Qian and Dui; Qian represents metal, and Dui represents a marsh, which is water. Using wood to burn fiercely and cook is exactly the image of a cauldron used for cooking. This also indicates the roles of the Three Grand Ministers: above, they harmonize yin and yang; below, they nurture the people. The Ding can cook food to nourish people, so it is called "image." A bull cauldron has a capacity of one hu, used by the Son of Heaven and decorated with gold; by the feudal lords and decorated with silver. The Ding has three legs, symbolizing the Three Stars of the Celestial Terrace, with each leg shaped like a nose and eye as decoration. A sheep cauldron has a capacity of five dou, used by the Son of Heaven and decorated with gold; by the feudal lords and decorated with silver; by the scholar-officials and made of copper. A pig cauldron has a capacity of three dou, used by the Son of Heaven and decorated with gold; by the feudal lords and decorated with silver; by the scholar-officials and made of copper; by the commoners and made of iron. The forms of the three types of cauldrons are the same, all used for cooking meat; the yin line of the upper trigram Li represents meat.

聖人亨以享上帝，而大亨以養聖賢。虞翻曰：聖人謂乾。初四易位，體大畜。震為帝，在乾天上，故曰“上帝”體頤象，三動噬嗑食，故“以享上帝”也。大享謂天地養萬物，聖人養賢以及萬民。賢之能者，稱聖人矣。巽而耳目聰明，虞翻曰：謂三也。三在巽上，動成坎離，有兩坎兩離象，乃稱“聰明”。日月相推而明生焉，故“巽而耳目聰明”。眇而視，不足以有明。聞言不信，聰不明。皆有一離一坎象故也。柔進而上行，得中而應乎剛，是以元亨。虞翻曰：柔謂五得上中，應乾五剛。巽為進。震為行。非謂應二剛，與睽五同義也。

The Commentary on the Judgment says, "The sage enjoys the virtue of the Supreme Deity and great enjoyment in nurturing the virtuous." Yu Fan explains: "The sage" refers to the trigram Qian. When the first line and the fourth line exchange positions, the hexagram becomes Da Xu. Zhen represents the Emperor and is located above Qian, so it is called "Supreme Deity." The hexagram also has the image of nourishment. When the third line moves, it becomes Shi He, which has the image of eating, so it is said "used for sacrificing to the Supreme Deity." "Great enjoyment" refers to the nurturing of all things by heaven and earth, and the nurturing of virtuous people by the sage to benefit the people. Among the virtuous, the most capable is called the sage. The Commentary on the Judgment also says, "Flexible and advancing, ascending to the middle and responding to the strong, thus achieving great prosperity." Yu Fan explains: "Flexible" refers to the line six five, which is in the middle of the upper trigram and responds to the strong line Qian. Xun represents advancement, and Zhen represents movement. This does not mean it responds to the strong line nine two, which is the same as the meaning of the line six five in the hexagram Kui.

《象》曰：木上有火，鼎。荀爽曰：木火相因，金在其間。調和五味，所以養人。鼎之象也。君子以正位凝命。虞翻曰：君子謂三也。鼎五爻失正，獨三得位，故以正位凝成也。體姤，謂陰始凝，初巽為命，故“君子以正位凝命”也。

The Great Image says, "Wood above fire, the Cauldron." Xun Shuang explains: Wood and fire depend on each other; metal is in between them, used to harmonize five flavors to nourish people, which is the image of the Cauldron. The Great Image then says, "The君子 should regulate his position and consolidate his destiny." Yu Fan explains: "The君子" refers to nine three; the Cauldron hexagram has five lines not in the correct position, but only nine three is in the correct position, so it says to regulate the position and consolidate the destiny. The hexagram contains Gou, indicating the beginning of the gathering of yin energy; the first line's Xun represents destiny, so it says "the君子 regulates his position and consolidates his destiny."

初六：鼎顛趾，虞翻曰：趾，足也。應在四。大壯震為足，折入大過。大過，顛也。故“鼎顛趾”也。利出否。得妾以其子，無咎。虞翻曰：初陰在下，故“否”。利出之四，故曰“利出”。兌為妾，四變得正成震。震為長子，繼世守宗廟，而為祭主。故“得妾以其子，無咎”矣。《象》曰：鼎顛趾，未悖也。荀爽曰：以陰承陽，故“未悖也”。利出否，以從貴也。虞翻曰：出初之四，承乾五，故“以從貴也”。

The first line statement says: "The tripod is overturned at its foot." Yu Fan explains: "Foot" means foot; the responding line of the first line is nine in the fourth. The trigram Zhen (Thunder) of Dazhuang (Strength) represents foot, which is bent and enters Daguò (Excess), and Daguò has the meaning of overturning, so it is said "the tripod's foot is overturned." The line statement also says "it is advantageous to go out from the state of '否,' taking a concubine and having a son, without blame." Yu Fan explains: the first line, being a yin line in a lower position, represents "否," which is the filth in the tripod; it is advantageous to go out and ascend to the fourth position, so it is said "it is advantageous to go out." The trigram Dui (Lake) represents a concubine, and when nine in the fourth changes, it becomes Zhen (Thunder), which represents the eldest son, who can inherit the lineage, guard the ancestral temple, and preside over worship, so it is said "taking a concubine and having a son through her, without blame." The Small Image Commentary says "the tripod is overturned at its foot, but it is not contrary." Xu Shuang explains: the first line, being a yin line supporting a yang line, is therefore not contrary. The Small Image Commentary also says "it is advantageous to go out from the state of '否,' following the noble." Yu Fan explains: the first line goes out and ascends to the fourth position, above the nine in the fifth of Qian (Heaven), so it is said "therefore following the noble."

九二：鼎有實，我仇有疾，不我能即，吉。虞翻曰：二為實，故鼎有實也。坤為我，謂四也。二據四婦，故相與為仇。謂三變時四體坎，坎為疾，故“我仇有疾”。四之二歷險，二動得正，故“不我能即，吉”。《象》曰：鼎有實，慎所之也。虞翻曰：二變之正，艮為慎。我仇有疾，終無尤也。虞翻曰：不我能即吉，故“終無無尤也”。

The line statement for the second line says: "The tripod has food, my rival has illness, it cannot approach me, and it is auspicious." Yu Fan explains: the second line represents fullness, so there is food in the tripod. The earth trigram represents me, referring to the ninth line in the fourth position; the second line holds the position of the fourth line's wife, so they become equal. When the third line changes, the body of the fourth line becomes the water trigram, which represents illness, so it says "my rival has illness." The fourth line needs to descend to the second position through a dangerous situation, while the second line, with one change, attains the correct position, so it says "it cannot approach me, and it is auspicious." The Small Image Commentary says "the tripod has food, be cautious in where you go." Yu Fan explains: the second line changes to achieve the correct position, and the mountain trigram represents caution. The Small Image Commentary also says "my rival has illness, ultimately without blame." Yu Fan explains: since "it cannot approach me and is auspicious," there is ultimately no mistake.

九三：鼎耳革，其行塞，雉膏不食。虞翻曰：動成兩坎，坎為耳，而革在乾，故“鼎耳革”。初四變時，震為行。鼎以耳行，伏坎震，折而入乾，故“其行塞”。離為雉，坎為膏。初四已變，三動體頤。頤中無物，離象不見，故“雉膏不食”。方雨，虧悔，終吉。虞翻曰：謂四已變，三動成坤。坤為方，坎為雨，故曰“方雨”。三動虧乾，而失位悔也。終復之正，故“方雨，虧悔，終吉”也。《象》曰：鼎耳革，失其義也。虞翻曰：鼎以耳行。耳革行塞，故失其義也。

The third line statement says: "The tripod's ear is changed, its movement is blocked, and the rooster's fat is not eaten." Yu Fan explains: The third line changes into two Kan images, Kan represents the ear, and the change occurs in the Qian body, so it is said "the tripod's ear has changed." When the first and fourth lines change, Zhen represents movement; the tripod relies on its ear to move, but now the hidden Kan and Zhen are broken and enter into Qian, so it is said "its movement is blocked." Li represents the rooster, Kan represents the fat; since the first and fourth lines have already changed, when the third line changes again, the hexagram becomes Yi, and the mouth of Yi is empty, so the Li image disappears, hence "the fat rooster's soup is not eaten." The line statement also says "rain comes, regret arises, but eventually it is auspicious." Yu Fan explains: Since the fourth line has already changed and the third line changes again to form Kun, Kun represents squareness, and Kan represents rain, so it is said "rain comes." When the third line changes, it loses the Qian body and is out of place, causing regret, but eventually it returns to its proper position, hence "rain comes, regret arises, but eventually it is auspicious." The Small Image Commentary says "the tripod's ear is changed, losing its meaning." Yu Fan explains: The tripod relies on its ear to move, but when the ear changes and movement is blocked, it loses its proper function.

九四：鼎折足，覆公餗，其刑渥，凶。虞翻曰：謂四變時震為足，足折入兌故“鼎折足”。兌為刑。渥，大刑也。鼎足折，則公餗覆。言不勝任。象入大過死，凶。故“鼎足折，覆公餗，其刑渥，凶”。《九家易》曰：鼎者，三足一體，猶三公承天子也。三公謂調陰陽，鼎謂調五味。足折餗覆猶三公不勝其任，傾敗天子之美。故曰“覆餗”也。案：餗者，雉膏之屬。公者，四為諸侯，上公之位，故曰“公餗”。《象》曰：覆公餗，信如何也。《九家易》曰：渥者，厚大，言罪重也。既覆公餗，信有大罪。刑罰當加，無可如何也。

The fourth line statement says: "The tripod's foot breaks, the public food is overturned, he suffers heavy punishment, and it is凶." Yu Fan explains: When the ninth line at the fourth position changes, the trigram Zhen represents the foot, which breaks and falls into Dui, hence "the tripod's foot breaks." Dui represents punishment, and "wo" means heavy punishment. The breaking of the tripod's foot causes the public food to be overturned, indicating an inability to fulfill one's duty. The hexagram enters the state of Great Excess, hence danger. Therefore, it says "the tripod's foot breaks, the public food is overturned, suffering heavy punishment, and it is凶." The "Nine Schools of Yi" explain: The tripod has three feet supporting one body, like three officials jointly serving the Son of Heaven. The three officials' duty is to harmonize yin and yang, while the tripod is used to harmonize five flavors. The breaking of the tripod's foot and the overturning of the food is like the three officials failing in their duties, ruining the Son of Heaven's good governance, hence "overturning the food." Li Dingzuo's commentary says: "Fu" refers to a type of food like chicken soup; "gong" is because the fourth line is in the position of a feudal lord or high official, hence "public food." The "Small Image Commentary" says "overturning the public food, how can trust be maintained?" The "Nine Schools of Yi" explain: "Wo" means thick, indicating a severe crime. Since the public food has already been overturned, it is indeed a major offense, and punishment is inevitable, with no way to avoid it.

六五：鼎黃耳，金鉉，利貞。虞翻曰：離為黃，三變坎為耳，故“鼎黃耳”。鉉謂三，貫鼎兩耳。乾為金。故“金鉉”。動而得睚，故“利貞”。干寶曰：凡舉鼎者，鉉也；尚三公者，王也；金喻可貴，中之美也，故曰“金鉉”。鉉鼎得其物，施令得其道，故曰“利貞”也。《象》曰：鼎黃耳，中以為實也。陸績曰：得中承陽，故曰“中以為實”。宋衷曰：五當耳中，色黃，故曰“鼎黃耳”。兌為金，又正秋，故曰“金鉉”。公侯，謂五也，上尊故玉，下卑故金。金和良，可柔屈，喻諸侯順天子。

The Line Statement for the fifth line says: "The tripod has a yellow ear, and a golden bar, which is favorable for uprightness." Yu Fan explains: "Li represents yellow, and the nine in the third line changes into Kan, which represents an ear, so it says 'the tripod has a yellow ear.' 'Xuan' refers to the nine in the third line, which is the bar that spans the two ears of the tripod and is used to lift it. Qian represents metal, so it says 'golden bar.' The six in the fifth line changes to its proper position, hence 'favorable for uprightness.'" Gan Bao explains: "Lifting the tripod depends on the bar. Honoring the three ministers is the duty of the king. Metal symbolizes something precious, representing the beauty of being in the center, so it says 'golden bar.' Using the bar to lift the tripod and obtain the object is like issuing decrees and obtaining the right way, so it says 'favorable for uprightness.' The Small Image Commentary says 'the tripod has a yellow ear, because the center is filled with substance.'" Lu Ji explains: "The six in the fifth line is in the central position and is above the yang line, so it says 'residing in the center and being full.'" Song Zhong explains: "The fifth line is exactly at the position of the tripod's ear, and the color is yellow, so it says 'the tripod has a yellow ear.' Dui represents metal, and it is also the time of the beginning of autumn, so it says 'golden bar.' 'Gonghou' refers to the sixth line five; the superior position is noble and uses jade, while the lower position is one step lower and uses metal. Metal is flexible, refined, and can be bent, symbolizing the vassals' obedience to the Son of Heaven."

上九：鼎玉鉉，大吉，無不利。虞翻曰：鉉謂三，乾為玉鉉。體大有上九：“自天右之。”位貴據五，三動承上，故“大吉，無不利”。謂三虧悔，應上成未濟。雖不當位，六位相應，故“剛柔節”。《彖》曰：“巽，耳目聰明”，為此九三發也。干寶曰：玉又貴於金者。凡烹飪之事，自鑊升於鼎。載於俎，自俎入口。馨香上達，動而彌貴，故鼎之義，上爻愈吉也。鼎主烹飪，不失其和。金玉鉉之，不失其所。公卿仁賢，天王聖明之象也。君臣相臨，剛柔得節。故曰“吉無不利”也。《象》曰：玉鉉在上，剛柔節也。宋衷曰：以金承玉，君臣之節。上體乾為玉，故曰“玉鉉”。雖非其位，陰陽相承，剛柔之節也。

The line statement for the top line says: "The tripod is lifted with a jade handle, great good fortune, no disadvantage." Yu Fan explains: "The handle refers to the third line, which is the trigram Qian (Heaven), representing the jade handle. The hexagram contains the meaning of 'Great Possession,' and the line statement for the top line of 'Great Possession' says 'the heavens favor it.' The top line is in a high position and is supported by the fifth line, which is yin. The third line moves to support the top line, so it says 'great good fortune, no disadvantage.' This means that the third line sacrifices itself and incurs regret, but it corresponds with the top line to form 'Not Yet Completed.' Although the position is not proper, all six lines correspond in pairs, so it says 'the yin and yang have proper order.' The 'Commentary on the Judgment' says 'flexible and with clear ears and eyes,' which is precisely referring to this third line. Gan Bao explains: jade is even more precious than gold. In the process of cooking, food moves from the cauldron to the tripod, then to the tray, and from the tray to the mouth, with the fragrance rising upward, becoming more precious as it goes higher. Therefore, the meaning of the hexagram of the tripod is that the higher the line, the more auspicious it is. The tripod is for cooking and maintains harmony. Using a golden handle to lift it and placing it appropriately is a symbol of ministers' virtue and wisdom and the sage emperor's wisdom. The ruler and ministers are close, and the yin and yang have proper order, so it says 'good fortune without disadvantage.' The 'Small Image Commentary' says 'the jade handle is at the top, indicating proper order between the yin and yang.' Song Zhong explains: using gold to hold jade is the proper order between the ruler and the minister. The upper trigram is Qian (Heaven), representing jade, so it is called 'jade handle.' Although the top line is not in the proper position, the yin and yang support each other, which is the proper order between the yin and yang.

《序卦》曰：主器者莫若長子，故受之以震。震者，動也。崔覲曰：鼎所以烹飪，享於上帝。主此器者，莫若冢嫡，以為其祭主也，故“言主器者莫若長子”也。（震下震上）。震：亨。鄭玄曰：震為雷。雷，動物之氣也。雷之發聲，猶人君出政教以動中國之人也。故謂之震。人君有善聲教，則嘉會之禮通矣。

The *Xugua Zhuan* says: "The master of the ritual vessel is none other than the eldest son, hence it is followed by the *Zhen* hexagram. *Zhen* means movement." Cui Jin explains that the tripod is used for cooking food and offering sacrifices to the heavenly deities. There is no one more suitable than the legitimate eldest son to be in charge of this ritual vessel, as he is the one who performs the sacrifice. Therefore, it is said, "The master of the ritual vessel is none other than the eldest son." The *Zhen* hexagram has *Zhen* at the bottom and *Zhen* at the top. The hexagram statement says "smooth." Zheng Xuan explains that *Zhen* represents thunder. Thunder is the vital force that moves all things. When thunder rumbles, it is like a ruler issuing commands and moral teachings to move the people throughout the land, hence it is called *Zhen*. If a ruler has good moral teachings, then the ritual of harmonious union will be carried out smoothly without obstruction.

震來虩虩，虞翻曰：臨二之四，天地交，故“通”。虩虩謂四也。來應初命，四變而來應已。四失位多懼，故“虩虩”。之內曰來也。笑言啞啞，虞翻曰：啞啞笑且言，謂初也。得正有則，故“笑言啞啞，後有則也”。震驚百里，不喪匕鬯。虞翻曰：謂陽從臨二。陰為百二十，舉其大數，故當震百里也。坎為棘、匕。上震為鬯。坤為喪。二上之坤，成震體坎，得其匕鬯，故“不喪匕鬯”也。

The Hexagram Statement says, "Zhen comes with fear." Yu Fan explains according to the change of the hexagram: The Zhen hexagram is formed when the Lin hexagram's second line moves up to the fourth position. Heaven and Earth communicate, so it is "smooth and unimpeded." "Fear" refers to the Nine in the Fourth; it comes to correspond with the First Line, moving from the fourth position to correspond with the First Nine; the Nine in the Fourth is out of its proper position and thus has much fear, hence "fear and anxiety." Moving from the outer trigram to the inner trigram is called "coming." The Hexagram Statement also says, "laughing and talking joyfully." Yu Fan explains: "Yaya" means laughing and talking, referring to the First Nine; the First Nine is in the correct position and has order, so it is said, "laughing and talking freely, and then there is order." The Hexagram Statement also says, "a thunderous shock is felt over a hundred li, without losing the ladle and wine." Yu Fan explains: A Yang line comes from the second position of the Lin hexagram; the Yin number is 120, but it is taken as a whole number, so it is equivalent to a thunderous shock over a hundred li. Kan represents brambles and the ladle, and the upper part Zhen represents the wine; Kun represents loss; the second line of Lin moves up into Kun, forming Zhen, and the hexagram contains Kan, thus preserving the ladle and the wine, so it is said, "without losing the ladle and the wine."

鄭玄曰：雷發聲聞於百里，古者諸侯之象。諸侯出教令，能警戒其國。內則守其宗廟社稷，為之祭主，不亡匕與鬯也。人君於祭之禮，匕牲體薦鬯而已，其餘不親也。升牢於俎，君匕之，臣載之。鬯，秬酒，芬芳條鬯，因名焉。

Zheng Xuan explains: The sound of thunder can be heard as far as a hundred li away, symbolizing the territory of ancient feudal lords. Feudal lords issuing commands could warn their own states; internally they protected the ancestral temple and state granary, serving as the chief in worship, without losing the匕 and 馨. The king personally used the匕 to take the sacrificial animal and present the 馨 in the ritual, while other tasks were handled by others. When the sacrificial animal was placed on the俎, the king used the匕 to take it, while the ministers arranged it. The 馨 is a fragrant wine made from black millet, its fragrance spreading widely, hence its name.

《彖》曰：震，亨，震來虩虩，恐致福也。虞翻曰：懼變承五應初，故“恐致福也”。笑言啞啞，後有則也。虞翻曰：則，法也。坎為則也。震驚百里，驚遠而懼邇也。虞翻曰：遠謂四，近謂初。震為百，謂四出驚遠。初應懼近也。出可以守宗廟社稷，以為祭主也。虞翻曰：謂五出之正。震為守，艮為宗廟社稷，長子主祭器，故“以為祭主也”。

The Commentary on the Judgment says, "Zhen, meaning prosperity. Zhen comes with fear, which brings about good fortune." Yu Fan explains: Nine in the Fourth moves due to fear, above it is Nine in the Fifth and below it corresponds to Nine at the Beginning, so it says "fear brings about good fortune." The Commentary on the Judgment says, "laughter is cheerful and harmonious, for there is a standard." Yu Fan explains: "Standard" refers to law and order, and Kan represents law and order. The Commentary on the Judgment says, "the shock extends over a hundred li, startling the distant and alarming the near." Yu Fan explains: "distant" refers to Nine in the Fourth, "near" refers to Nine at the Beginning; Zhen represents a hundred, meaning Nine in the Fourth goes out and causes shock in the distant, while Nine at the Beginning corresponds with it and causes alarm in the near. The Commentary on the Judgment says, "going out, one can guard the ancestral temple and state altars, to serve as the chief in worship." Yu Fan explains: This refers to Nine in the Fifth going out and attaining the correct position; Zhen represents guarding, Gen represents ancestral temples and state altars, the eldest son manages the ritual vessels, so it says "one can serve as the chief in worship."

干寶曰：周木德，震之正象也。為殷諸侯。殷諸侯之制，其地百里。是以文王小心翼翼，昭事上帝，聿懷多福，厥德不回，以受方國，故以百里而臣諸侯也。為諸侯，故主社稷。為長子，而為祭主也。祭禮薦陳甚多，而經獨言不喪匕鬯者，匕牲體，薦鬯酒，人君所自親也。

Ganbao explained using the Five Phases and historical events: The Zhou dynasty belonged to the Wood phase, which corresponds to the trigram Zhen (Thunder); the original territory of the Zhou was a vassal state of the Yin dynasty, and the Yin system allowed vassals to rule over an area of a hundred li in diameter. Therefore, King Wen of Zhou was cautious and clearly honored the heavenly deities, thus receiving many blessings. His virtue was upright, allowing him to be granted the rule over various states, so he could subdue the feudal lords with a territory of only a hundred li. As a feudal lord, he was responsible for the state's rituals; as the eldest son, he served as the chief priest. In the rituals, many items were presented, but the classic text specifically mentions 'not losing the ladle and the wine,' because using the ladle to take the animal's body and presenting the wine was part of the sovereign's personal involvement.

《象》曰：洊雷震，君子以恐懼修省。虞翻曰：君子謂臨二。二出之坤四，體以修身，坤為身。二之四，以陽照坤，故“以恐懼修省”。老子曰：修之身，德乃真也。初九：震來虩虩，後笑言啞啞，吉。虞翻曰：虩虩謂四也。初位在下，故“後笑言啞啞”。得位，故“吉”也。干寶曰：得震之正，首震之象者。震來虩虩，羑里之厄也。笑言啞啞，後受方國也。

The Great Image says, "Recurring thunder, the superior man thus becomes cautious and cultivates self-examination." Yu Fan explains: "The superior man" refers to the Nine in the Second line of the Qian hexagram. The Nine in the Second line moves upward to the fourth position of the Kun hexagram, symbolizing the cultivation of oneself, as Kun represents the body. The movement of the Second line to the fourth position is like sunlight illuminating the Yin of Kun, hence saying "cultivating self-examination with a sense of caution." The Dao Classic says: cultivating the Dao within oneself, virtue and ability become genuine. The initial Nine line statement says, "Thunder comes, causing fear, later laughter and talk, auspicious." Yu Fan explains: "Vexed and fearful" refers to the Nine in the Fourth line. The initial Nine is at the lower position, thus "later laughter and talk"; since it is in the proper position, it is auspicious. Gan Bao explains with historical events: the initial Nine is in the proper position of the Zhen hexagram, representing the beginning of the Zhen image. "Thunder comes, causing fear" refers to King Wen's imprisonment in Youli, "laughing and talking" refers to his later being enfeoffed and ruling over many states.

《象》曰：震來虩虩，恐致福也。虞翻曰：陽稱福。笑言啞啞，後有則也。虞翻曰：得正，故“有則也”。六二：震來厲，億喪貝，躋于九陵，勿逐，七日得。虞翻曰：厲，危也。乘剛，故“厲”。億，惜辭也。坤為喪。三動離為蠃蚌，故稱“貝”。在艮山下，故稱“陵”。震為足，足乘初九故“躋于九陵”。震為逐，謂四已體復象，故“喪貝勿逐”。三動時離為日，震數七，故“七日得者”也。

The Small Image Commentary says, "Shaking brings fear, but fear may lead to good fortune." Yu Fan explains: a yang line is called good fortune. The Small Image Commentary also says, "Laughing with a dull sound, there is a rule afterwards." Yu Fan explains: the initial line is in the correct position, so there is "a rule." The line statement for the second line says, "Shaking brings danger, regret over losing a shell, ascending to the high hill, do not chase, it will be recovered in seven days." Yu Fan explains: "Danger" refers to danger; the second line is overpowering the yang strength, so there is danger; "regret" is an expression of sorrow; the earth represents loss, and the third line changes into the line of fire, which represents shells, so it is called "shell"; the second line is below the mountain, so it is called "hill." Shaking represents feet, and the feet are on top of the initial line, so it is said "ascending to the high hill." Shaking represents chasing, and the fourth line already has the image of the returning hexagram, so it is said "losing the shell does not require chasing." When the third line changes, the line of fire represents the sun, and the number of shaking is seven, so it is said "it will be recovered after seven days."

《象》曰：震來厲，乘剛也。干寶曰：六二木爻，震之身也。得位無應，而以乘剛為危。此托文王積德累功，以被囚為禍也。故曰“震來厲”。億，嘆辭也。貝，寶貨也。產乎東方，行乎大塗也。此以喻紂拘文王，閎夭之徒。乃於江淮之浦，求盈箱之貝，而以賂紂也。故曰“億喪貝”。貝，水物，而方升於九陵。今雖喪之，猶外府也。故曰“勿逐，七日得”。七日得者，七年之日也。故《書》曰：誕保文武受命，惟七年，是也。

The Small Image Commentary says, "When thunder comes, there is danger, because it is riding on a strong line." Ganbao explained this by using the Najia stem assignment to match the lines and referring to historical events: the second line is a wood line, which is the essence of the Zhen trigram; it is in its proper position but has no responding line, because it is riding on a strong yang line, thus causing danger. This is used to illustrate how King Wen accumulated virtue and merit, yet suffered the calamity of being imprisoned, hence the phrase "When thunder comes, there is danger." "Yi" is a term expressing sighing; "Bei" refers to treasure, which is produced in the east and circulated along the main roads. This is used to illustrate the situation when King Zhou imprisoned King Wen, and Hongyao and his followers went to the rivers of the Yangzi and Huai regions, gathering many treasures to bribe King Zhou, hence the phrase "Yi sàng bei." Bei is a water object, yet now it rises to the top of the seven hills; although temporarily lost, it is no more than stored in an outer treasury, hence the phrase "Do not pursue it; it will be recovered in seven days." The so-called seven days refers to seven years, so the Book of Documents, the Luo Guo section, says, "He truly preserved the mandate of Wen and Wu, for seven years," which is exactly this meaning.

六三：震蘇蘇，震行無眚。《象》曰：震蘇蘇，位不當也。虞翻曰：死而復生，稱蘇。三死坤中，動出得正，震為生，故“蘇蘇”。坎為眚，三出得正，坎象不見，故“無眚”。《春秋傳》曰：晉獲秦諜，六日而蘇也。九四：震遂泥。虞翻曰：坤土得雨為泥。位在坎中，故“遂泥”也。《象》曰：震遂泥，未光也。虞翻曰：在坎陰中，與屯五同義，故“未光也”。

The third line statement says: "Zhen Su Su, Zhen Xing Wu Sheng." The Small Image Commentary says: "Zhen Su Su, position is not appropriate." Yu Fan explains: dying and then reviving is called "Su"; the sixth line in the third position is dead in the earth (Kun) and, upon movement, attains the correct position. Zhen represents life, so it is said "reviving again and again." Kan represents calamity and misfortune, and since the sixth line in the third position moves out and attains the correct position, the Kan image disappears, hence "no calamity." The Zuo Zhuan records that the State of Jin captured a spy from the State of Qin, killed him, and he revived six days later, which is an example of "Su." The fourth line statement says: "Zhen Sui Ni." Yu Fan explains: when earth (Kun) meets rain, it becomes mud; the ninth line in the fourth position is in Kan, so it is said "shaking and sinking into mud." The Image Commentary says: "Zhen Sui Ni, wei guang ye." Yu Fan explains: the ninth line in the fourth position is in the dark part of Kan, and its meaning is the same as the ninth line in the fifth position of the Zun卦, so it is said "unable to expand and flourish."

六五：震往來厲，虞翻曰：往謂乘陽，來謂應陰；失位乘剛，故“往來厲”也。億無喪有事。虞翻曰：坤為喪也。事謂祭祀之事。出而體隨，王享於西山，則可以守宗廟社稷為祭主，故“無喪有事”也。《象》曰：震往來厲，危行也。虞翻曰：乘剛山頂，故“危行也”。其事在中，大無喪也。虞翻曰：動出得正，故“無喪”。

The fifth line statement says: "Zhen (Thunder) comes and goes with danger." Yu Fan explains: "Coming" refers to it overpowering a yang line, "going" refers to it responding to a yin line; since line six five is out of its proper position and overpowers a strong line, it says "coming and going both involve danger." The line statement also says "expecting nothing is lost, but there is something to be done." Yu Fan explains: the trigram Kun (Earth) represents loss; "things" refers to worship. Since line six five moves out and becomes correct, the trigram structure becomes Suo (Following), and the Suo trigram has the statement "the king uses offerings at the western mountain." Therefore, it can guard the ancestral temple and state shrines and serve as the chief of worship, so it says "nothing is lost and the worship continues." The Small Image Commentary says "Zhen comes and goes with danger," Yu Fan explains: since line six five overpowers a strong line and is at the top, it says "the action is dangerous." The Small Image Commentary also says "the matter is in the center, great loss is not suffered." Yu Fan explains: since line six five moves out and becomes correct, it says "nothing is lost."

上六：震索索，視矍矍，翻虞曰：上謂四也。欲之三，隔坎，故“震索索”。三已動，應在離，故“矍矍”者也。征凶。震不于其躬于其鄰，無咎。婚媾有言。虞翻曰：上得位，震為征，故“征凶”。四變時，坤為躬。鄰謂五也。四上之五，震東兌西，故稱“鄰”。之五得正，故“不于其躬于其鄰，無咎”。謂三已變，上應三，震為言，故“婚媾有言”。《象》曰：震索索，中未得也。虞翻曰：四未之五，故“中未得也”。雖凶無咎，畏鄰戒也。虞翻曰：謂五正位，已乘之逆，“畏鄰戒也”。

The line statement for the sixth line above the hexagram says: "Shaking with fear, looking about anxiously." Yu Fan explains: here, "upper" refers to the fourth line. The fourth line thinks of moving to the third line, but is blocked by the danger in the center (Kan), so it "moves with fear and hesitates." The third line has already changed, so it is in Li, which represents the eyes, hence "looking about anxiously." The line statement also says: "Going forward is dangerous. The shaking does not affect oneself but the neighbor, thus no blame. Marriage and union have words." Yu Fan explains: the sixth line is in the correct position, and Shaking represents going forward, so "going forward is dangerous." When the fourth line changes, the earth (Kun) represents the body, and "neighbor" refers to the fifth line. The fourth line moves upward to the fifth position, where Shaking is in the east and Dui in the west, so it is called "neighbor." When it reaches the fifth position and is correct, it is said "the shaking does not fall on oneself but on the neighbor, thus no blame." The third line has already changed, and the sixth line corresponds with the third line. Shaking represents speech, so it is said "marriage and union have words." The Small Image Commentary says: "Shaking with fear, the middle has not yet been reached." Yu Fan explains: the fourth line has not yet reached the fifth position, so "the middle position has not yet been reached." The Small Image Commentary also says: "Although dangerous, there is no blame, because of the warning from the neighbor." Yu Fan explains: this refers to the fifth line being in the correct position, and the sixth line overstepping it being a reverse movement, so it is said "to be cautious of the warning from the neighboring line."

《序卦》曰：物不可以終動，止之，故受之以艮。艮者，止也。崔覲曰：震極則征凶。婚媾有言，當須止之。故言“物不可以終動，止之”矣。（艮下艮上）。艮：艮其背，鄭玄曰：艮為山。山立峙各於其所，無相順之時。猶君在上，臣在下，恩敬不相與通，故謂之艮也。

The "Xugua Zhuan" says: "Things cannot continue to move forever; they must be stopped, hence the following hexagram is Guan. Guan means to stop." Cui Jin explains: When the Zhen hexagram reaches its extreme, there is a warning of "dangerous signs" and a caution of "marriage and union have words," so it is appropriate to impose a stop. Therefore, it says, "Things cannot continue to move forever; they must be stopped." The Guan hexagram has Guan below and above; the hexagram statement says "stop the back." Zheng Xuan explains: Guan is mountain, mountains stand independently in their own places, without following each other; just like the ruler above and the minister below, where affection and respect cannot communicate, hence it is called "Guan."

不獲其身，行其庭，不見其人，無咎。虞翻曰：觀五之三也。艮為多節，故稱“背”。觀坤為身，觀五之三，折坤為背，故“艮其背”。坤象不見，故“不獲其身”。震為行人，艮為庭，坎為隱伏，故“行其庭，不見其人”。三得正，故“無咎”。案：艮為門闕，今純艮，重其門闕。兩門之間，庭中之象也。

The Hexagram Statement continues, "Not seeing oneself, walking through the courtyard, not seeing a person, no blame." Yu Fan explained according to the change of the hexagram: The mountain hexagram is formed by the transformation of the observation hexagram's fifth line descending to the third position. The mountain hexagram represents many joints, and the spine has many joints, so it is called "back"; the earth of the observation hexagram represents the body, and when the fifth line of the observation hexagram descends to the third position, the earth is broken to form the back, hence it is said "stopping at its back." Since the earth image is no longer visible, it is said "not seeing oneself." The thunder represents a traveler, the mountain represents the courtyard, and the water represents concealment, hence it is said "walking through his courtyard but not seeing a person." The nine in the third position is correct, hence "no blame." Li Dingzuo's commentary says: The mountain represents the gate, now both upper and lower are mountains, forming a double gate; between the two gates is the image of the courtyard in the middle.

《彖》曰：艮，止也。虞翻曰：位窮於上，故“止也”。時止則止，時行則行，虞翻曰：時止謂上陽窮止，故“止”。時行謂三體處震，為行也。動靜不失其時，其道光明。虞翻曰：動謂三，靜謂上。艮止則止，震行則行，故不失時。五動成離，故“其道光明”。

The Commentary on the Judgment says, "Gèn means stopping." Yu Fan explains: the lines of Gèn reach the top line and thus come to an end, hence "stopping." The Commentary on the Judgment also says, "When the time comes to stop, stop; when the time comes to move, move." Yu Fan explains: "When the time comes to stop" refers to the yang line at the top being exhausted and thus stopping, hence "stopping"; "when the time comes to move" refers to the body of nine three being in Zhen, which represents movement. The Commentary on the Judgment says, "Motion and stillness do not miss their time, hence the path is bright." Yu Fan explains: "Motion" refers to nine three, "stillness" refers to nine at the top; when Gèn should stop, it stops; when Zhen should move, it moves, hence not missing the right time; six five changes into Li, which represents brightness, hence "the path is bright."

艮其止，止其所也。虞翻曰：謂兩象各止其所。上下敵應，不相與也。虞翻曰：艮其背，背也。兩象相背，故“不相與也”。是以不獲其身，行其庭，不見其人，無咎也。案：其義已見繇辭也。《象》曰：兼山艮。君子以思不出其位。虞翻曰：君子謂三也。三君子位。震為出。坎為隱伏，為思，故“以思不出其位”也。

The Commentary on the Judgment says, "Geng qi zhi, zhi qi suo ye." Yu Fan explains: this means the upper and lower Geng trigrams each remain in their respective positions. The Commentary on the Judgment also says, "Shangxia di ying, bu xiang yu ye." Yu Fan explains: "Geng qi bei" refers to being opposite; the upper and lower trigrams face each other, hence "mutual disconnection." The Commentary on the Judgment further says, "Li shi bu hu qi shen, xing qi ting, bu jian qi ren, wu jiu ye." Li Dingzuo's commentary states: this meaning has already been explained in the Hexagram Statement. The Great Image says, "Jian shan geng. Junzi yi si bu chu qi wei." Yu Fan explains: "Junzi" refers to Nine in the Third, which is the position of a Junzi; Zhen represents going out, Kan represents concealment and thought, so it is said "thought does not exceed one's position."

初六：艮其趾，無咎，利永貞。虞翻曰：震為趾，故“艮其趾”矣。失位變得正故“無咎，永貞”也。《象》曰：艮其趾，未失正也。虞翻曰：動而得正故“未失正也”。六二：艮其腓，不拯其隨，其心不快。虞翻曰：巽長，為股。艮小，為腓。拯，取也。隨謂下二陰，艮為止，震為動，故“不拯其隨”。坎為心，故“其心不快”。《象》曰：不拯其隨，未違聽也。虞翻曰：坎為耳，故“未違聽也”。

The line statement for the first line (initial six): "Stopping the foot, no blame, favorable to maintain constancy." Yu Fan explains: Zhen represents the foot, so it says "stopping his foot"; since the initial six is out of position, after movement it becomes correct, so "no blame, favorable to maintain constancy." The Small Image Commentary says "Stopping the foot, has not lost the correct position." Yu Fan explains: after movement it attains correctness, so "has not lost the correct path." The line statement for the second line (six in the second): "Stopping the calf, not lifting the following part, his heart is not pleased." Yu Fan explains: Xun represents length, taking the image of the thigh; Gen represents small, taking the image of the calf. "Zhang" means to lift, "sui" refers to the two yin lines below. Gen means stopping, Zhen means movement, so it says "unable to lift the following part"; Kan represents the heart, so "his heart is not pleased." The Small Image Commentary says "Not lifting the following part, has not violated listening." Yu Fan explains: Kan represents the ear, so "has not violated listening."

九三：艮其限，裂其夤，厲閽心。虞翻曰：限，要帶處也。坎為要。五來之三，故“艮其限”。夤，脊肉。艮為背，坎為脊；艮為手。震起艮止，故“裂其夤”。坎為心。厲，危也。艮為閽。閽，守門人。坎盜動門，故“厲閽心”。古閽作熏字。馬因言熏灼其心，未聞易道以坎水熏灼人也。荀氏以熏為勳，讀作動。皆非也。《象》曰：艮其限，危閽心也。虞翻曰：坎為心，坎盜動門，故“危閽心也”。

The third line statement says: "He restrains his waist, tears his back flesh, and faces danger with a fearful heart." Yu Fan explains: "Limit" refers to the place where the waistband is tied; Kan represents the waist. Observing the fifth line moving down to the third position, it is said "he restrains his waist." "Yin" refers to the flesh on the back; Gen represents the back, Kan represents the spine, and Gen also represents the hand. Zhen rises while Gen stops, so it is said "he tears his back flesh." Kan represents the heart, "danger" refers to peril; Gen represents the gatekeeper, and the gatekeeper is the one who guards the door. Kan represents thieves who act on the door, so it is said "he causes the gatekeeper to feel fear." In ancient times, "hun" was written as "xun," so Ma Rong said it means "to scorch the heart." But there is no record of the Book of Changes using Kan water to scorch people. Xun Shuang took "xun" as "xun," reading it as "movement" — these interpretations are incorrect. The Small Image Commentary says "He restrains his waist, causing the gatekeeper to feel fear." Yu Fan explains: Kan represents the heart, and Kan thieves act on the door, so it is said "he causes the gatekeeper to feel fear."

六四：艮其身，無咎。虞翻曰：身，腹也。觀坤為身，故“艮其身”。得位承五，故“無咎”。或謂妊身也。五動則四體離婦。離為大腹，孕之象也，故“艮其身”。得正承五，而受陽施，故“無咎”。《詩》曰：大任有身，生此文王也。《象》曰：艮其身，止諸躬也。虞翻曰：艮為止，五動乘四則妊身，故“止諸躬也”。

The fourth line statement says: "Gentle restraint of the body, no blame." Yu Fan explains: "Body" refers to the abdomen; the Qian hexagram's坤 represents the body, so it is said "restraint within the body." Since the fourth line is in the correct position and supports the fifth line, it is said "no blame." Others believe "body" refers to pregnancy: when the fifth line moves, the fourth line becomes the Li hexagram, representing a woman, and Li represents a large abdomen, which is the image of pregnancy, so it is said "gentle restraint of the body." Since the fourth line is in the correct position and supports the fifth line, receiving the yang energy, it is said "no blame." The "Great Ya" section of the "Book of Songs" says "Da Ren had a child, giving birth to King Wen," where "had a child" means pregnancy. The "Small Image Commentary" says "gentle restraint of the body, restraint within oneself." Yu Fan explains that "Gentle" means restraint, and when the fifth line moves and occupies the fourth line, it signifies pregnancy, so it is said "restraint within one's own body."

六五：艮其輔，言有孚，悔亡。虞翻曰：輔面頰骨，上頰車者也。三至上，體頤象，艮為止，在坎車上。故“艮其輔”。謂輔車相依。震為言。五失位悔也。動得正，故“言有孚，悔亡”也。《象》曰：艮其輔，以中正也。虞翻曰：五動之中，故“以正中也”。上九：敦艮，吉。虞翻曰：無應靜止，下據二陰，故“敦艮，吉”也。《象》曰：敦艮之吉，以厚終也。虞翻曰：坤為厚，陽上據坤，故“以厚終也”。

The line statement for the sixth line (six in the fifth): "Gentle restraint of the cheek, speaking with sincerity, regret disappears." Yu Fan explains: "Cheek" refers to the cheekbone, with the upper part called the cheek car. From the third line to the top line, the structure of the hexagram resembles the hexagram of nurture, and the hexagram of mountain (Geng) stops at the position above the hexagram of water (Kan) representing the car, so it is said "restraining his mouth and cheek" — meaning the cheek and the car are interdependent. The trigram of thunder represents speech; the sixth line is out of its proper position and thus has regret, but after movement it reaches the correct position, so it is said "speaking with sincerity, regret disappears." The Small Image Commentary says "Gentle restraint of the cheek, because of being upright and correct." Yu Fan explains: the sixth line moves and occupies the central position, so it is said "because of uprightness and correctness in the center." The line statement for the top line (nine at the top): "Gentle restraint, auspicious." Yu Fan explains: the top line has no responding line and stops quietly by itself, with two yin lines below it, so it is said "gently restraining, auspicious." The Small Image Commentary says "Gentle restraint is auspicious because of its thickness at the end." Yu Fan explains: the hexagram of earth represents thickness, and a yang line is at the top holding the yin of the hexagram of earth, so it is said "ending with thickness."

《序卦》曰：物不可以終止，故受之以漸。漸者，進也。崔覲曰：終止雖獲敦艮，時行須漸進行，故曰“物不可終止，故受之以漸。漸者，進也”。（艮下巽上）。漸：女歸吉，利貞。虞翻曰：否三之四。女，謂四。歸，嫁也。坤三之四承五，進得位，往有功。反成歸妹，兌女歸吉。初上失位。故“利貞”，可以正邦也。

The "Xugua Zhuan" says: "Things cannot be stopped forever, so it is followed by the Qian (Gradual) hexagram. Qian means progress." Cui Jin explains: Although stopping completely may achieve the good fortune of "Dun Gen" (Gentle Mountain), when the time comes to act, one must gradually advance, hence it says, "Things cannot remain stopped forever, so it is followed by the Qian hexagram; Qian means progress." The Qian hexagram has Gen (Mountain) below and Xun (Wind) above. The hexagram statement says, "A woman's return is auspicious, favorable for uprightness." Yu Fan explains through hexagram transformation: The Qian hexagram is formed by moving the third line of the Po hexagram to the fourth position. "Female" refers to line six in the fourth position, "return" means marriage; the third line of the坤 (Earth) hexagram moves to the fourth position and supports the nine in the fifth, advancing to a proper position, and going forward brings effectiveness. In reverse, it becomes the Guimi hexagram, with the兑 (Lake) female marrying and being auspicious. The first line and the top line are out of position, so it says "favorable for uprightness," which can be used to correct the state.

《彖》曰：漸之進也。女歸吉也。虞翻曰：三進四，得位。陰陽體正，故“吉”也。進得位，往有功也。虞翻曰：功謂五，四進承五，故“往有功”。巽為進也。進以正，可以正邦也。其位剛得中也。虞翻曰：謂初已變，為家人。四進已正，而上不正。三動成坤，為邦。上來反三。故“進以正，可以正邦”。其位剛得中，與家人道正同義。三在外體之中，故稱“得中”。《乾·文言》曰：中不在人，謂三也。此可謂上變既濟定者也。

The Commentary on the Judgment says, "The gradual progress of the gradual hexagram signifies the auspiciousness of a woman's return." Yu Fan explains: the third line advances to the fourth position and attains a proper place, with yin and yang each occupying their correct positions, hence the auspiciousness. The Commentary on the Judgment also says, "Progressing to a proper position, going forward brings merit." Yu Fan explains: "Merit" refers to the nine in the fifth position. The six in the fourth position advances and supports the nine in the fifth, hence "going forward brings merit"; wind represents advancement. The Commentary on the Judgment also says, "Advancing with correctness, one can correct the state. Its position is strong and central." Yu Fan explains: the first line has changed, forming the hexagram of the Family; the six in the fourth position has advanced and now occupies a correct position, but the top line still does not. The nine in the third position changes into the earth, and earth represents the state; the top line descends back to the third position, hence "advancing with the correct path, one can correct the state." The phrase "its position is strong and central" is similar in meaning to the Family hexagram's discussion of "correct path"; the nine in the third position is in the center of the outer trigram, hence it is called "central." The "Wenyan" section of the Qian hexagram says, "The center does not reside in a person," referring to the third line. This can be said to be the top line changing to form the hexagram of the Already Completed, which is a fixed state.

止而巽，動不窮也。虞翻曰：止，艮也。三變震為動。上之三據坤。動震成坎，坎為通。故“動不窮”。往來不窮謂之通。《象》曰：山上有木，漸。君子居賢德善俗。虞翻曰：君子謂否乾。乾為賢德。坤陰小人柔弱，為俗。乾四之坤為艮，為居。以陽善陰。故“以居賢德善俗也”。

The Commentary on the Judgment says, "Stopping while being flexible, movement is not exhausted." Yu Fan explains: "Stopping" refers to the mountain trigram, Gen; the line nine in the third changes into Zhen, representing movement. The top line moves down to the third position and occupies the position of Kun. One movement forms Zhen and also forms Kan, which represents smoothness and ease. Therefore, it is said, "movement is not exhausted" — movement that continues without end is called smoothness. The Great Image says, "A mountain with a tree on top, gradual progress. The gentleman resides in virtuous virtue and improves the customs." Yu Fan explains: "The gentleman" refers to the line four of the Qian trigram in the hexagram of You, where Qian represents virtuous virtue; the Yin of Kun belongs to the petty person, and the softness forms the customs. The line four of Qian moves down to Kun and forms Gen, which represents residence. Using the yang to refine the yin, it is said, "residing in virtuous virtue and improving the customs."

初六：鴻漸于干，小子厲，有言，無咎。虞翻曰：鴻，大雁也。離五，鴻。漸，進也。小水從山流下稱乾。艮為山，為小徑。坎水流下山。故“鴻漸于干”也。艮為小子。初失位，故“厲”。變得正。三動受上成震，震為言。故“小子厲，有言，無咎”也。《象》曰：小子之厲，義無咎也。虞翻曰：動而得正，故“義無咎也”。

The line statement for the first line (initial line) says: "The wild goose progresses to the dry land, the young man is in danger, there is criticism, but there is no blame." Yu Fan explains: "Wild goose" refers to a large goose; the trigram Li is in the fifth position, which represents the wild goose; "progressing" means gradual movement. A small stream flowing down from the mountain bank is called "dry land"; Gen represents mountain and a narrow path, and Kan water flows down from the mountain, so it is said "the wild goose progresses to the riverbank." Gen represents the young man; since the first line is out of its proper position, there is danger, but after change it becomes correct. The third line (nine in the third) changes and accepts the top line to form Zhen, which represents speech, so it is said "the young man is in danger and will be criticized, but there is no blame." The Small Image Commentary says "the danger of the young man is in accordance with the meaning, so there is no blame." Yu Fan explains that after change it becomes correct, so according to the meaning there is no blame.

六二：鴻漸于磐，飲食衎衎，不素飽也。虞翻曰：艮為山石。坎為聚，聚石稱磐。初已之正，體噬嗑食，坎水陽物，並在頤中，故“飲食衎衎”。得正應五，故“吉”。《象》曰：飲食衎衎，不素飽也。虞翻曰：素，空也。承三應五，故“不素飽”。九三：鴻漸于陸，虞翻曰：高平稱陸。謂初已變，坎水為平。三動之坤，故“鴻漸于陸”。

The line statement for the second line says: "The wild goose progresses to the stone, eats with joy, not merely filling the stomach." Yu Fan explains: "Gen represents mountain, and Kan represents gathering. When stones gather together, they are called 'pan' (stone). The first line has already changed to become correct, and the hexagram becomes Shihhe, which has the image of eating. The water of Kan and the yang strength are within the mouth of Yi, so it is said 'eating with joy.' The second line is correct and corresponds with the fifth line, so it is auspicious. The small image commentary says 'eating with joy, not merely filling the stomach.' Yu Fan explains: 'Su' means empty; the second line above supports the third line and corresponds with the fifth line, so it is said 'not merely filling the stomach.' The line statement for the third line says: 'The wild goose progresses to the land.' Yu Fan explains: 'A high and level place is called 'lu' (land). The first line has already changed, and the water of Kan becomes level ground. The third line moves to坤, so it is said 'the wild goose progresses to the high and level land.'"

夫征不復，虞翻曰：謂初已不正。三動成震。震為征、為夫而體復，象坎陽死坤中，坎象不見。故“夫征不復”也。婦孕不育，凶。虞翻曰：孕，妊娠也。育，生也。巽為婦，離為孕，三動成坤，離毀失位，故“婦孕不育，凶”。利用禦寇。虞翻曰：御，當也。坤為用，巽為高，艮為山，離為戈兵甲冑，坎為震寇。自上御下，三動坤順，坎象不見。故“利用禦寇，順相保”。保，大也。《象》曰：夫征不復，離群醜也。虞翻曰：坤三爻為丑，物三稱群也。婦孕不育，失其道也。虞翻曰：三動離毀，陽隕坤中，故“失其道也”。利用禦寇，順相保也。虞翻曰：三動坤順，坎象不見，故以“順相保也”。

The line statement says, "A man goes on a campaign and does not return." Yu Fan explains: The first line was already not proper, and the nine in the third line changes to Zhen, which represents a journey and a man. The hexagram contains the element of returning; the yang of Kan dies within Kun, so the image of Kan disappears, hence "a man goes on a campaign and does not return." The line statement says, "A woman is pregnant but does not give birth, which is ominous." Yu Fan explains: "Pregnant" means carrying a child, "giving birth" means nurturing; Xun represents a woman, Li represents pregnancy. The nine in the third line changes to Kun, so the image of Li is destroyed and the position is lost, hence "a woman is pregnant but does not give birth, which is ominous." The line statement says, "It is advantageous to guard against bandits." Yu Fan explains: "Guard" means to resist; Kun represents use, Xun represents height, Gen represents a mountain, Li represents spears and armor, and Kan represents invading bandits. Defending from above downward, when the nine in the third line changes, Kun becomes harmonious, and the image of Kan disappears, hence "it is advantageous to guard against bandits, and they can be harmonious and protect each other" — "protect" here means great. The small image statement says, "A man goes on a campaign and does not return, because he leaves his group." Yu Fan explains: The third line of Kun is called "Chou," which means kindred; three form a group, hence "leaving his own kind." The small image statement says, "A woman is pregnant but does not give birth, which is losing the way." Yu Fan explains: When the nine in the third line changes, the image of Li is destroyed, and the yang is lost within Kun, hence "losing the right way." The small image statement says, "It is advantageous to guard against bandits, because they are harmonious and protect each other." Yu Fan explains: When the nine in the third line changes, Kun becomes harmonious, and the image of Kan disappears, hence "being harmonious and protecting each other."

六四：鴻漸于木，或得其桷，無咎。虞翻曰：巽為木。桷，椽也。方者謂之桷。巽為交，為長木，艮為小木，坎為脊，離為麗。小木麗長木，巽繩束之，象脊之形，椽桷象也，故“或得其桷”。得位順五，故“無咎”。四已承五，又顧得三，故“或得其桷”也矣。《象》曰：或得其桷，順以巽也。虞翻曰：坤為順，以巽順五。案：四居巽，木爻，陰位正直，桷之象也。自二至五，體有離坎。離為飛鳥而居坎水，鴻之象也。鴻隨陽鳥，喻女從夫。卦明漸義，爻皆稱焉。

The line statement for the fourth line says: "The wild goose gradually approaches the wood, perhaps finding a beam, without blame." Yu Fan explains: Wind represents wood; "beam" refers to a rafter, and a square rafter is called a beam. Wind represents crossing and long wood, while Mountain represents small wood, Water represents the ridge, and Fire represents attachment; small wood attached to long wood, bound with Wind ropes, forming the shape of a roof ridge, which is exactly the image of a rafter. Therefore, it is said "perhaps finding a straight rafter." The fourth line is in a proper position and follows the fifth line, so "without blame." It has already obeyed the fifth line and also looks back to receive the assistance of the third line, hence "perhaps finding a beam." The Small Image Commentary says "perhaps finding a beam, following with Flexibility." Yu Fan explains: Earth represents following, and the fourth line, with the virtue of Flexibility, follows the fifth line. Li Dingzuo comments: The fourth line is in the body of Wind, which is a wood line, occupying a yin position yet upright and straight, exactly the image of a rafter. From the second line to the fifth line, the hexagram contains Fire and Water. Fire represents flying birds, located within Water, which is exactly the image of a wild goose. The wild goose is a bird that follows the sun, used to symbolize a woman following her husband. This hexagram explains the meaning of gradual progress, and each line is referred to as a wild goose.

九五：鴻漸于陵，婦三歲不孕，虞翻曰：陵，丘。婦，謂四也，三動受上時，而四體半艮山，故稱“陵”。巽為婦，離為孕，坎為歲，三動離壞，故“婦三歲不孕”。終莫之勝，吉。虞翻曰：莫，無。勝，陵也。得正居中，故“莫之勝，吉”。上終變之三，成既濟定。坎為心，故《象》曰“得所願也”。《象》曰：終莫之勝吉，得所願也。虞翻曰：上之三，既濟定，故“得所願也”。

The line statement for the fifth line says: "The wild goose gradually approaches the hill, the woman is unable to conceive for three years." Yu Fan explains: "Hill" refers to a hill, and "woman" refers to the fourth line. When the third line moves and accepts the top line, the fourth line forms half of the mountain (Gen) symbol, so it is called "hill." The trigram Xun represents a woman, Li represents pregnancy, and Kan represents years. When the third line moves and the Li image is destroyed, it is said "the woman is unable to conceive for three years." The line statement also says "in the end, no one can overcome it, which is auspicious." Yu Fan explains: "No" means none, and "overcome" means to bully; since the fifth line is in the correct position and in the center, it is said "in the end, no one can bully it, which is auspicious." The top line finally moves down to the third position, forming the completed image of Ji Ji; Kan represents the heart, so the Small Image Commentary says "he has achieved his wish." The Small Image Commentary says "in the end, no one can overcome it, which is auspicious, he has achieved his wish." Yu Fan explains: when the top line moves down to the third position, forming the completed image of Ji Ji, it is said "he has achieved his wish."

上九：鴻漸于陸，虞翻曰：陸，謂三也。三坎為平，變而成坤，故稱“陸”也。其羽可用為儀，吉。虞翻曰：謂三變受成既濟，與《家人·彖》同義。上之三得正，離為鳥。故“其羽可用為儀，吉”。三動失位，坤為亂，乾四止坤，《象》曰“不可亂”，《彖》曰“進以正邦”，為此爻發也。三已得位，又變受上權也。孔子曰：可與適道，未可與權，宜可怪焉。

The statement for the top line says: "The wild goose progresses on the land." Yu Fan explains: "Land" refers to the third line; the third line's坎 represents flat land, and when it changes, it becomes坤, hence it is called "land." The line statement also says, "Its feathers can be used for ornamentation, which is auspicious." Yu Fan explains: this refers to the third line changing to form the situation of the completed journey, which is the same meaning as the Commentary on the Judgment of the Family卦. The top line moves down to the third position and becomes correct, and离 represents a bird, so it says "its feathers can be used for ornamentation, which is auspicious." When the third line changes, it loses its position;坤 represents disorder, and the fourth line of乾 restrains坤. The Small Image Commentary's statement "not to be disorderly" and the Commentary on the Judgment's statement "advancing in correctness to govern the state" are both referring to this line. The third line has already attained its position and changes to accept the top line, which is a matter of flexible adaptation. Confucius said, "He can be guided toward the Dao, but not toward flexible adaptation." The flexible adaptation here is indeed remarkable.

《象》曰：其羽可用為儀吉，不可亂也。虞翻曰：坤為亂，上來正坤。六爻得位，成既濟定，故“不可亂也”。干寶曰：處漸高位，斷漸之進。順艮之言，謹巽之全，履坎之通，據離之耀。婦德既終，母教又明。有德而可受，有儀而可象。故曰“其羽可以為儀，不可亂也。”

The Small Image Commentary says, "Its feathers can be used as a standard for auspiciousness, and they cannot be confused." Yu Fan explains:坤 represents disorder, and the top line comes down to correct坤; each of the six lines is in its proper position, forming the completed state of the Ji Ji hexagram, hence it is said "there is no confusion." Gan Bao explains: the top line is at the highest position of the Jie hexagram, setting the boundary for gradual progress; following the warning of Gen (mountain) to stop, carefully adhering to Xun's compliance, fulfilling Kan's passage through danger, relying on Li's brightness. The virtue of a wife has been completed, and the teaching of a mother is clearly evident; having virtue can be accepted by others, having propriety can be emulated by others, hence it is said "its feathers can be used as a standard, and they cannot be confused."

《序卦》曰：進必有所歸，故受之以歸妹。崔覲曰：鴻漸于磐，飲食衎衎。言六比三，女漸歸夫之象也。故云“進必有所歸”也。（兌下震上）。歸妹：虞翻曰：歸，嫁也。兌為妹。泰三之四，坎月離日，俱歸妹象。陰陽之義配日月，則天地交而萬物通。故以嫁娶也。征凶，虞翻曰：謂四也。震為征。三之四，不當位，故“征凶”也。無攸利。虞翻曰：謂三也。四之三，失正無應，以柔乘剛，故“無攸利”也。

The "Xugua Zhuan" says: "When one advances, there must be a place to return to, hence it is followed by the hexagram of Marriage." Cui Jin explains: The second line of the "Zhan" hexagram says "The wild goose gradually approaches the stone, eating in comfort," which describes the second line being closely related to the third line, symbolizing a woman gradually marrying her husband. Therefore, it is said, "Advancing must have a place to return to." The hexagram of Marriage has the trigram Dui (Lake) below and Zhen (Thunder) above. Yu Fan explains: "Return" refers to marriage, with Dui representing a young woman (the sister). The hexagram of Marriage is formed by the third line of the Tai hexagram moving up to the fourth position. Kan (Water) represents the moon, and Li (Fire) represents the sun, both of which embody the imagery of Marriage. The principles of yin and yang correspond with the sun and moon, thus the heavens and earth interact and all things become connected, which is why it is used to explain marriage. The hexagram statement says "A journey is dangerous." Yu Fan explains: This refers to the fourth line; Zhen represents a journey, and the third line moving up to the fourth position is in an improper position, hence "A journey is dangerous." The hexagram statement says "There is no benefit." Yu Fan explains: This refers to the third line; the fourth line moving down to the third position is out of the correct position and has no corresponding line, and also a yin line is riding over a yang line, hence "There is no benefit."

《彖》曰：歸妹，天地之大義也。虞翻曰：乾天坤地。三之四，天地交。以離日坎月戰陰陽，陰陽之義配日月，則萬物興，故“天地之大義”。乾主壬，坤主癸。日月會北。震為玄黃，天地之雜。震東兌西，離南坎北。六十四卦，此象最備四進正卦，故“天地之大義也”。

The Commentary on the Judgment says, "The hexagram of the Maiden's Return represents the great principle of heaven and earth." Yu Fan explained according to the method of Najia: Qian represents heaven, Kun represents earth; the third line moves up to the fourth position, and heaven and earth communicate. Using Li for the sun and Kan for the moon, yin and yang combine, and the principle of yin and yang matches the sun and moon, thus enabling all things to flourish. Therefore, it is said, "This is the great principle of heaven and earth." According to the method of Najia, Qian takes Ren, and Kun takes Gui; the sun and moon meet in the north. Zhen represents the colors of dark yellow and light yellow, which are the mixed colors of heaven and earth. Zhen is in the east, Dui in the west, Li in the south, and Kan in the north. Among the sixty-four hexagrams, this hexagram most completely represents the image of the four cardinal directions, hence it is said, "This represents the great principle of heaven and earth."

天地不交而萬物不興。虞翻曰：乾三之坤四。震為興。天地以離坎交陰陽，故“天地不交則萬物不興”矣。王肅曰：男女交而後人民蕃，天地交然後萬物興，故歸妹以及天地交之義也。歸妹，人之終始也。虞翻曰：人始生乾，而終於坤，故“人之終始”，《雜卦》曰：歸妹，女之終，謂陰終坤癸，則乾始震庚也。干寶曰：歸妹者，衰落之女也。父既沒矣，兄主其禮，子續父業，人道所以相終始也。

The Commentary on the Judgment says, "When heaven and earth do not interact, all things cannot flourish." Yu Fan explains that the third line of the Qian trigram ascends to the fourth position of the Kun trigram, and Zhen represents the emergence; heaven and earth use Li and Kan to harmonize yin and yang, hence it is said, "When heaven and earth do not interact, all things cannot flourish." Wang Su explains that after the union of male and female, human population proliferates; similarly, when heaven and earth interact, all things flourish. Therefore, the meaning of Gui Mei can be extended to the principle of the interaction between heaven and earth. The Commentary on the Judgment says, "Gui Mei signifies the beginning and end of human beings." Yu Fan, following the method of Najia, explains that human life begins with Qian and ends with Kun, hence it is said, "the beginning and end of human beings." The Miscellaneous Commentary says, "Gui Mei signifies the end of a woman," meaning that yin ends at the癸 (Gui) included in Kun. Therefore, Qian begins at the庚 (Geng) included in Zhen. Gan Bao explains that Gui Mei refers to a woman in a declining family; when the father is dead, the elder brother arranges her marriage, and the son inherits the father's business, thus the human relationships continue from beginning to end.

說以動，所歸妹也。虞翻曰：說，兌。動，震也。謂震嫁兌所歸必妹也。征凶，位不當也。崔覲曰：中國皆爻失位，以象歸妹非正嫡，故“征凶”也。無攸利，柔乘剛也。王肅曰：以征則有不正之凶，以處則有乘剛之逆也，故“無所利”矣。

The Commentary on the Judgment says, "It is joyful through movement, which indicates a marriage to a younger sister." Yu Fan explains: "Joy" refers to the trigram Dui (Lake), and "movement" refers to Zhen (Thunder); this means that the male trigram Zhen marries the female trigram Dui, and the one being married off is certainly a young maiden. The Commentary on the Judgment says, "Going forward brings danger, because the position is inappropriate." Cui Jin explains: all the lines in the hexagram have lost their proper positions, symbolizing that the marriage is not to the main wife, hence "going forward brings danger." The Commentary on the Judgment says, "There is no benefit, because the soft is overpowering the strong." Wang Su explains: going out leads to improper danger, and staying in place involves the soft overpowering the strong, which is contrary, hence "there is no benefit."

《象》曰：澤上有雷，歸妹。干寶曰：雷薄於澤，八月九月將藏之時也。君子象之，故不敢恃當今之虞，而慮將來禍也。君子以永終知敝。虞翻曰：君子，謂乾也。坤為永終，為敝。乾為知。三之四，為永終；四之三，兌為毀折，故“以永終知敝”。崔覲曰：歸妹，從之始終也。始則征凶，終則無攸利，故“君子以永終知敝”為戒者也。

The Great Image Commentary says, "There is thunder above the marsh, which is the image of returning to marriage." Ganbao explains: Thunder approaching the surface of the marsh signifies the time of August and September when yang energy is about to retreat; thus, the gentleman takes this as a model, not daring to rely on present ease, but considering future dangers. The Great Image Commentary then says, "The gentleman thus knows the end and understands the decay." Yu Fan explains: "The gentleman" refers to Qian; Kun represents enduring to the end and decay, while Qian represents knowing. The third line moving up to the fourth position is "enduring to the end"; the fourth line moving down to the third position, Dui represents destruction, so it is said, "making marriage last until the end and foreseeing its decay." Cui Jin explains: the entire process of returning to marriage is like this: beginning with "dangerous to proceed," ending with "no benefit," so the Great Image Commentary uses "the gentleman thus knows the end and understands the decay" as a warning.

初九：歸妹以娣，跛而履，征吉。虞翻曰：震為兄，故“嫁妹”。謂三也。初在三下，動而應四，故稱“娣”。履，禮也。初九應變成坎，坎為曳，故“跛而履”。應在震，為徵。初為娣。變為陰，故“征吉”也。《象》曰：歸妹以娣，以恆也。跛而履，吉相承也。虞翻曰：陽得正，故“以恆”。恆動初承二，故“吉相承也”。

The first line statement says: "Returning to marry as a younger sister, with a limp but still walking, going forward is auspicious." Yu Fan explains: Zhen represents an elder brother, so it is said "marrying a younger sister," where "sister" refers to line six three. Line one nine is below line six three, and when it changes, it corresponds with nine four, so it is called "younger sister," meaning the accompanying younger sister. "Walking" refers to propriety; line one nine's responding line changes into Kan, which represents dragging, so it is said "even with a limp one can perform propriety." The corresponding trigram is Zhen, which represents traveling; line one nine as a younger sister changes into yin, so "going forward is auspicious." The Small Image Commentary says, "returning to marry as a younger sister, with constancy. Limping while walking, auspicious succession." Yu Fan explains: a yang line attains the correct position, so it is said "there is constancy"; the first line of the Hexagram of Constancy is above nine two, so "auspiciousness lies in mutual succession between above and below."

九二：眇而視，利幽人之貞。虞翻曰：視，應五也。震上兌下，離正，故“眇而視”。幽人，謂二。初動，二在坎中，故稱“幽人”。變得正，震喜兌說，故“利幽人之貞”。與履二同義也。《象》曰：利幽人之貞，未變常也。虞翻曰：常，恆也。乘初未之五，故“未變常也”。

The line statement for line two (nine two) says: "With one eye, vision is limited; it is advantageous for the person in seclusion to maintain constancy." Yu Fan explains: "Vision" refers to its correspondence with six five above; zhen is above and dui is below, li (fire) representing the eye is not properly aligned, hence "with one eye." "The person in seclusion" refers to nine two; when the first line moves, nine two is in the middle of kan (water), kan representing seclusion, hence "the person in seclusion"; when it moves and becomes correct, zhen represents joy and dui represents joy, hence "it is advantageous for the person in seclusion to maintain constancy" — this is the same meaning as the line two of the卦 of steps. The Small Image Commentary says, "It is advantageous for the person in seclusion to maintain constancy, because the situation has not changed." Yu Fan explains: "Constant" means enduring; nine two is above the first line but has not yet moved up to the fifth position, hence "the situation has not changed."

六三：歸妹以須，反歸以娣。虞翻曰：須，需也。初至五，體需象，故“歸妹以須”。娣，謂初也。震為反，反馬歸也。三失位，四反得正。兌進在四，見初進之，初在兌後，故“反歸以娣”。《象》曰：歸妹以須，位未當也。虞翻曰：三未變之陽，故“位未當”。

The line statement for the third line says: "The marriage of a younger sister requires waiting, and she returns as a younger sister." Yu Fan explains: "Wait" means to wait; from the first line to the fifth line, the structure of the hexagram resembles the hexagram of Need, so it is said "marrying a younger sister requires waiting." "Younger sister" refers to the first line; Zhen represents returning, which corresponds to the ancient custom of "returning the horse" — after a woman marries, her husband returns the horse she rode after three months. The third line is out of position, but when the fourth line returns, it becomes correct; Dui (the trigram of Joy) is the female, advancing to the fourth position, it sees the first line and follows it, and since the first line is after Dui, it is said "returning to marry as a younger sister." The Small Image Commentary says "marrying a younger sister requires waiting, because the position is not appropriate." Yu Fan explains: the third line has not yet become a yang line, so "the position is not appropriate."

九四：歸妹愆期，遲歸有時。虞翻曰：愆，過也。謂二變，三動之正，體大過象。坎月離日，為期三變。日月不見。故“愆期”。坎為曳，震為行，行曳，故“遲”也。歸謂反三。震春兌秋，坎冬離夏，四時體正，故“歸有時”也。《象》曰：愆期之志，有待而行也。虞翻曰：待男行矣。

The fourth line statement says: "The marriage is delayed, but eventually it will come." Yu Fan explains: "Qián" means to miss or be late; when nine two changes and nine three moves, each attains its proper position, forming the image of Great Excess.坎 represents the moon, 离 represents the sun, used to determine the wedding date; when the third line changes, the images of sun and moon disappear, hence "the wedding date is missed."坎 represents dragging, 震 represents movement, movement with dragging, hence "delay." "Returning" refers to returning to the third position; 震 represents spring, 兑 represents autumn, 坎 represents winter, 离 represents summer, the four seasons each take their proper place, hence "delaying the marriage will eventually have its time." The Small Image Commentary says, "The intention of the missed date awaits its time." Yu Fan explains: it is waiting for the groom to come and take her before she moves.

六五：帝乙歸妹，其君之袂，不如其娣之袂良。虞翻曰：三四已正。震為帝，坤為乙，故曰“帝乙”。泰乾為良，為君。乾在下，為小君，則妹也。袂，口袂之飾也。兌為口，乾為衣，故稱“袂”。謂三失位無應。娣袂，謂二得中應五，三動成乾，為良，故“其君之袂，不如其娣之袂良”。故《象》曰：“以貴行也”矣。

The line statement for the fifth line says: "The Emperor Yi marries his younger sister, the sleeves of his wife are not as good as those of her younger sister." Yu Fan explained using the Najia stem assignment: the third and fourth lines have already attained the correct position; Zhen represents the Emperor, and Kun contains Yi, so it is called "Emperor Yi." In the Tai hexagram, Qian represents goodness and the ruler; Qian in the lower trigram is the small ruler, which refers to the sister being married. "Mee" is the decoration on the sleeve; Dui represents the mouth, and Qian represents clothing, so it is called "mee." This indicates that the sixth line is out of position and has no corresponding line; as for "the younger sister's sleeve," it refers to the ninth line in the second position attaining the middle and corresponding with the fifth line, and the ninth line in the third position changing into Qian and becoming goodness, so it is said "the sleeves of the main wife are not as good as those of the younger sister who accompanies the marriage." Therefore, the Small Image Commentary says "by virtue of nobility."

月幾望，吉。虞翻曰：幾，其也。坎月離日，兌西震東，日月象對，對曰“幾望”。二之五，四復三，得正，故“吉”也。與小畜、中孚月幾望同義也。《象》曰：帝乙歸妹，不如其娣之袂良也。虞翻曰：三四復正，乾為良。其位在中，以貴行也。虞翻曰：三四復，二之五，成既濟。五貴，故“以貴行也”。

The line statement also says, "The moon is nearly full, which is auspicious." Yu Fan explains: "Ji" means approaching; Kan represents the moon, Li represents the sun, Dui is in the west, and Zhen is in the east. The image of the sun and moon facing each other is called "ji wang," meaning the moon is nearly full. Nine in the Second moves up to the fifth position, and Nine in the Fourth returns to the third position, each attaining the correct position, hence it is auspicious — this meaning is the same as "the moon is nearly full" mentioned in the Small Hexagram of Xiao Xu and Zhong Fu. The Small Image Commentary says, "The Emperor Yi marries his younger sister, but her sister's sleeve is better." Yu Fan explains: the third and fourth lines return to their proper positions, and Qian represents excellence. The Small Image Commentary also says, "Its position is in the center, so it can proceed with dignity." Yu Fan explains: the third and fourth lines return to their proper positions, and Nine in the Second moves up to the fifth position to form Ji Ji. The fifth position is the exalted position, so it is said, "proceeding with dignity as a noble bride."

上六：女承筐無實，虞翻曰：女謂應三，兌三。逢下受上稱承。震為筐。以陰應陰，三四復位，坤為虛，故“無實”。《象》曰：“承虛筐也”。士刲羊無血，無攸利。虞翻曰：刲，刺也。震為士，兌為羊，離為刀，故“士刲羊”。三四復位成泰，坎象不見，故“無血”。三柔乘剛，故“無攸利”也。《象》曰：上六無實，承虛筐也。虞翻曰：泰坤為虛，故“承虛筐也”。

The line statement for the top sixth line says: "A woman carries a basket but it is empty." Yu Fan explains: "The 'woman' refers to the corresponding sixth line three, which is the third line of the Dui trigram. To receive something from above is called 'carrying.' Zhen represents a bamboo basket; the top sixth line, being yin, corresponds to the yin line three. Lines three and four return to their original positions, and Kun represents emptiness, so it is said 'the basket is empty.' The Small Image Commentary therefore says 'carrying an empty basket.' The line statement also says 'a man cuts a sheep without blood, and there is no benefit.' Yu Fan explains: 'Cutting' means to stab; Zhen represents a man, Dui represents a sheep, and Li represents a knife, so it is said 'a man slaughters a sheep.' Lines three and four return to their original positions to form the Tai trigram, and the Kan image disappears, so it is said 'there is no blood.' Line three, being yin, oversteps the yang, so it is said 'there is no benefit.' The Small Image Commentary says 'the top sixth line is empty, carrying an empty basket.' Yu Fan explains: the Kun in the Tai trigram is empty, so it is said 'carrying an empty basket.'

《序卦》曰：得其所歸者必大，故受之以豐。豐者，大也。崔覲曰：歸妹者，侄娣媵。國三人，凡九女，為大援。故“言得其所歸者必大”也。（離下震上）。豐：亨，虞翻曰：此卦三陰三陽之例，當從泰二之四。而豐三從噬嗑上來之三，折四於坎獄中而在豐，故“君子以折獄致刑”。陰陽交，故“通”。噬嗑所謂利用獄者，此卦之謂也。王假之，虞翻曰：乾為王。假，至也。謂四宜上至五，動之正成乾，故“王假之，尚大也”。

The "Sequence of Hexagrams" says: "Those who reach their proper place will surely achieve great success, hence it is followed by the Hexagram of Abundance. Abundance means great success." Cui Jin explains: the rites of the Hexagram of Following the Bride include the bride's sister and maid accompanying her, with one country sending three women and three countries sending nine women in total, which is a great support, hence it is said "those who reach their proper place will surely achieve great success." The Hexagram of Abundance has the trigram of Fire below and the trigram of Thunder above. The Hexagram Statement says "smooth and successful." Yu Fan explains according to the transformation of the hexagram: this hexagram belongs to the case of three yin and three yang. According to the principle, it should be formed by the second line of the Hexagram of Great Passage moving up to the fourth position. However, the third line of the Hexagram of Abundance comes from the top line of the Hexagram of Eating the Fire, moving down to the third position, and the fourth line is folded into the prison of the trigram of Water, thus forming the Hexagram of Abundance. Therefore, the "Great Image Commentary" says "the superior person acts by resolving cases and administering punishment." Yin and yang combine, hence "smooth and successful." The Hexagram of Eating the Fire says "favorable for litigation," which refers precisely to this hexagram. The Hexagram Statement says "the king comes to it." Yu Fan explains: the trigram of Heaven represents the king, and "comes to" means to arrive; this refers to the line nine in the fourth position which should move up to the fifth position, changing to a correct position and forming Heaven, hence it is said "the king comes here, which is to honor great success."

勿憂，宜日中。虞翻曰：五動之正，則四變成離。離，日。中，當。五地坎中，坎為憂。故“勿憂，宜日中”。體兩離象，照天下也。日中則昃，月盈則食，天地盈虛，與時消息。干寶曰：豐坎宮陰，世在五。以其宜中，而憂其側也。坎為夜，離為晝，以離變坎，至於天位，日中之象也。聖人德大而心小，既居天位，而戒懼不怠。勿憂者，勸勉之言也。猶《詩》曰：上帝臨爾，無貳爾心。言周德當天人之心，宜居王位，故“宜日中”。《彖》曰：豐，大也。明以動，故豐。崔覲曰：離下震上，明以動之。象明則見微，動則成務，故能大矣。王假之，尚大也。姚信曰：四體震。王假，大也。四上之五，得其盛位，謂之大。

The Hexagram Statement says, "Do not worry, it is appropriate at noon." Yu Fan explains: When the sixth line (Yin) in the fifth position changes to become correct, the nine in the fourth position changes to become Li (Fire), which represents the sun. "Middle" refers to the proper position. The sixth line is in the middle of Kan (Water), which represents worries and troubles. Therefore, it says "do not worry, it is appropriate at noon." The hexagram has two images of Li (Fire), which can illuminate the world. However, when the sun reaches its zenith, it begins to tilt, and when the moon is full, it starts to wane. The fullness and emptiness of heaven and earth change with the seasons. Gan Bao, following Jing Fang's eight palaces and relating it to historical events, explains: The hexagram of Feng is a Yin hexagram in the Kan palace, with the World Line in the fifth line. Because it is suitable to be in the center, it worries about its tilt. Kan represents night, and Li represents day. Replacing Kan with Li and ascending to the position of the Son of Heaven is the image of the sun at its zenith. The sage's virtue is great and his mind is meticulous. Although he has already occupied the heavenly position, he remains cautious and does not slack. "Do not worry" is an encouragement, just as the Book of Songs, Great Ya, Da Ming says, "The Supreme Deity is present, do not have two hearts." This means the virtue of the Zhou dynasty conforms to the will of heaven and people, and it should be in the position of the king, hence "it is appropriate at noon." The Commentary on the Judgment says, "Feng means great. Brightness with movement, hence it is great." Cui Jin explains: Li is below and Zhen is above, which is the image of brightness followed by action. Clarity allows one to see the subtle, and action leads to accomplishment, hence it is great. The Commentary on the Judgment says, "The king approaches it, which means great." Yao Xin explains: The nine in the fourth position belongs to the Zhen structure. "The king approaches" means great. The nine in the fourth ascends to the fifth position, attaining the great position, hence it is called great.

勿憂，宜日中。《九家易》曰：震動而上，故“勿憂”也。日者君。中者五。君宜居五也。謂陰處五，日中之位，當傾昃矣。宜照天下也。虞翻曰：五動成乾，乾為天。四動成兩離，重明麗正，故“宜照天下”，謂化成天下也。

The Commentary on the Judgment of the Hexagram of Abundance says, "Do not be anxious; one should be like the sun at its zenith." The Nine Schools' Commentary explains: The lower trigram of Abundance is Li (Fire), and the upper trigram is Zhen (Thunder). Zhen represents movement and upward direction, so it says "do not be anxious." The "sun" symbolizes the sovereign, and "zenith" refers to the fifth line, which is the position of the sovereign. The sovereign should be at the nine-five position. Now, a yao (line) of yin is in the fifth position, occupying the position of noon. Once the sun passes the zenith, it begins to incline, and its trend will inevitably lead to imbalance. The text continues, "It is appropriate for the sun to illuminate the world." Yu Fan, however, explains based on the transformation of the hexagram: After the fifth line changes, the entire hexagram becomes Qian (Heaven). Qian represents Heaven. If the fourth line also changes, both the upper and lower trigrams become Li, forming a double Li, which is "double brightness" stacked upon the central and upright position. Therefore, it says "it is appropriate for the sun to illuminate the world," meaning the sovereign should govern the world with the virtue of civilization.

日中則昃，荀爽曰：豐者至盛，故“日中”。下居四，日昃之象也。月盈則食，虞翻曰：月之行，生震見兌，盈於乾甲，五動成乾，故“月盈”。四變體噬嗑食，故“則食”。此豐其屋，蔀其家也。

The Commentary on the Judgment says, "When the sun reaches its zenith, it begins to wane; when the moon is full, it begins to be eaten away." Xun Shuang believed that the hexagram of Fullness represents the ultimate prosperity, so it takes the image of the sun at its zenith. However, the sixth line at the top is located below the fourth line, which corresponds to the sun beginning to set. Yu Fan, on the other hand, explained "when the moon is full, it begins to be eaten away" using the method of "Najia stem assignment." The moon's movement begins to shine on the third day in the direction of Zhen (Thunder), appearing in the west; on the fifteenth day, when the moon is full, it corresponds to Qian (Heaven) and takes the Najia stem. When the fifth line moves, the entire hexagram becomes Qian, thus indicating "the moon is full." When the fourth line changes, the entire hexagram becomes Shihe, which has the image of devouring and eating. Therefore, it is said "then it is eaten away" — after the moon is full, it is immediately devoured. This is precisely what the line statement of the sixth line says, "His house is full, his family is covered," indicating that after reaching its peak, it is inevitably obscured.

天地盈虛，與時消息，而況於人乎，況於鬼神乎。虞翻曰：五息成乾，為盈；四消入坤，為虛，故“天地盈虛”也。豐之既濟，四時象具。乾為神人，坤為鬼，鬼神與人，亦隨進消息。謂人謀鬼謀，百姓與能，與時消息。

The Commentary on the Judgment says: "The fullness and emptiness of heaven and earth still change with the seasons, how much more so for human beings and ghosts and spirits?" Yu Fan explained using the method of "message and withdrawal": the fifth line's yang energy grows to form the structure of Qian, which is "fullness"; the fourth line's yin energy withdraws into Kun, which is "emptiness," thus forming "the fullness and emptiness of heaven and earth." The hexagram Feng transforms into Ji Ji, with all six lines properly positioned, embodying the four seasons. Qian represents spirits and humans, while Kun represents ghosts. Therefore, both humans and ghosts and spirits change with the movement of yin and yang. This is exactly what the Great Treatise says: "human planning and ghost planning, the people and their abilities," meaning both human affairs and matters concerning ghosts and spirits must follow the changes of the times.

《象》曰：雷電皆至，豐。荀爽曰：豐者，陰據不正，奪陽之位而行以豐。故“折獄致刑”，以討除之也。君子以折獄致刑。虞翻曰：君子謂三。噬嗑四失正，繫在坎獄中，故上之三。折四入大過，死象。故“以折獄致刑”。兌折為刑，賁三得正，胡無敢折獄也。

The Great Image says: "Thunder and lightning come together, this is the hexagram of Fullness." Xun Shuang explains that the hexagram of Fullness is when a yao of yin occupies an inappropriate position, usurping the position of a yang yao and thus achieving its own flourishing. Therefore, the gentleman should "decide cases and apply punishment," using legal punishment to eliminate such overstepping. The text says, "The gentleman thus decides cases and applies punishment." Yu Fan believes that the "gentleman" here refers to the nine in the third line. The hexagram of Fullness comes from the transformation of the hexagram of噬嗑 (Crushing). In the hexagram of噬嗑, the nine in the fourth line is out of position and is confined within the body of Kan (Water), which represents a prison. Therefore, the six at the top moves down to the third line. This transformation causes the fourth line to fold into Da Guo (Great Excess), which has the image of death. Hence, it is said "decide cases and apply punishment." Dui (Lake) represents breaking and destruction, hence punishment; while in the hexagram of贲 (Beauty), the nine in the third line is already in the correct position and has no guilt, so no one dares to decide a case against it.

初九，遇其配主，虞翻曰：妃嬪，謂四也。四失位在震，為主；五動體姤遇，故“遇其配主”也。雖旬無咎，往有尚。虞翻曰：謂四失位，變成坤，應初。坤數十，四上之五，成離。離為日。《象》曰：雖旬無咎，過旬災也。虞翻曰：體大過，故“過旬災”。四上之五，坎為災也。

The line statement for the first line, "Initial Nine": "Meeting its matching master, although for ten days there is no blame, going forward there is still honor." Yu Fan interprets "matching master" as concubines, referring to the fourth line: the fourth line is out of its proper position and occupies the position of Zhen, which represents the eldest son and the master, hence it is called "master." When the fifth line moves, the entire hexagram becomes Gou, which is the hexagram of meeting, so it is said "meeting the master who matches with oneself." As for "although for ten days there is no blame," it means that the fourth line, being out of its proper position, changes into Kūn and thus corresponds with the first line. The number of Kūn is ten, and "ten days" is exactly the meaning of "ten." When the fourth line moves up to the fifth position, it forms Li, which represents the sun, and ten days make up one ten-day period. The Small Image Commentary says, "although for ten days there is no blame, exceeding ten days brings disaster." Yu Fan believes that once it forms the structure of Da Guo, it is "exceeding ten days" and brings disaster; when the fourth line moves up to the fifth position, the image of Kan appears, which represents disaster, hence exceeding ten days brings calamity.

六二：豐其蔀，日中見斗，往得疑疾。虞翻曰：日蔽雲中，稱蔀。蔀，小，謂四也。二利四之五，故“豐其蔀”。噬嗑離為見，象在上，為日中。艮為斗，斗七星也。噬嗑艮為星，為止，坎為北中，巽為高舞。星止於中而舞者，北斗多象也。離上之三，隱坎雲下，故“日中見斗”。四往之五，得正成坎，坎為疑疾，故“往得疑疾”也。

The Line Statement for the Second Line says: "The canopy is full, the sun is obscured and the star is seen at noon, going leads to suspicion and illness." Yu Fan explains: When the sun is obscured by clouds, it is called "canopy"; "canopy" has the meaning of smallness and covering, referring to the Nine in the Fourth. The Six in the Second is favorable for the Nine in the Fourth to ascend to the Fifth, hence "the canopy is full" — the obstruction becomes more intense. The hexagram of Feng comes from the transformation of She Ke. She Ke has Li as the eye and as seeing, with Li in the upper position, right in the middle of the sky. Gen represents the Big Dipper, which consists of seven stars; She Ke's Gen also represents stars and stopping, while Kan is in the center of the north, and Xun represents height and dancing. The stars stop in the middle of the sky and rotate, which is exactly the depiction of the Big Dipper. Li moves from the upper position down to the Third Line, so the sun is hidden beneath Kan clouds, hence the star is visible in the daytime. The Nine in the Fourth moves to the Fifth Line, although it attains the correct position, it becomes the body of Kan, which represents suspicion and illness, hence "going leads to suspicion and illness."

有孚發若，吉。虞翻曰：坎為孚，四發之五成坎孚，動而復合閏，故“有孚發若，吉”也。《象》曰：有孚發若，信以發志也。虞翻曰：四發之五，坎為志也。《九家易》曰：信著於五，然後乃可發其順志。

The line statement continues, "There is sincerity and it is expressed, which is auspicious." Yu Fan believes that Kan represents sincerity, hence the term "fu" (sincerity). Nine in the Fourth moves upward to the Fifth, forming the body of Kan, which signifies sincerity. Its movement also corresponds with the method of intercalation in the calendar, thus saying "having sincerity within and expressing it outwardly brings auspiciousness." The Small Image Commentary states, "There is sincerity and it is expressed, which is sincerity inspiring the will." Yu Fan explains: Nine in the Fourth moves to the Fifth, and Kan represents the mind and will, so sincerity inspires the mind and will. The Nine Schools Commentary says: sincerity must first be clearly manifested to the sovereign in the Fifth, then it can inspire the loyal aspirations of the ministers.

九三：豐其沛，日中見沫，虞翻曰：日在雲下稱沛。沛，不明也。沫，小星也。噬嗑離為日，艮為沫。故“日中見沫”。上之三，日入坎雲下，故“見沫”也。《九家易》曰：大暗謂之沛。沫，斗杓後小星也。

The third line statement says: "The brightness is excessive, and during the day, a small star is visible." Yu Fan explains: when the sun is beneath the clouds, it is called "沛," which means obscured and unclear; "沫" refers to a small star. The line "丰" comes from the "噬嗑" hexagram, where "离" represents the sun and "艮" represents a small star, hence the image of seeing a small star during the day. The sixth line above is located below the third line, so the sun sinks beneath the water clouds, hence a faint small star can be seen at noon. The "Nine Schools Commentary on the Yi" adds: extreme darkness is called "沛"; "沫" is the small star following the handle of the Big Dipper.

折其右肱，無咎。虞翻曰：日在雲下稱沛。沛，不明也。沫，小星也。噬嗑離為日，艮為沫。故“日中見沫”。上之三，日入坎雲下，故“見沫”也。《九家易》曰：大暗謂之漬。沫，斗杓後小星也。

This passage cites the sentence 「折其右肱，无咎」, and the annotations by Yu Fan and the Nine Schools of the Book of Changes below are identical to the previous one, indicating a repetition in the transmission. The annotations actually explain 「丰其沛，日中见沫」. Yu Fan still says that the sun is called 「沛」 when it is obscured by clouds, meaning that 「沛」 refers to darkness and obscurity. 「沫」 is a small star; in the Book of Changes, the trigram Li represents the sun and Kan represents water, while the trigram Gen represents a small star. The sixth line at the top is located in the third position, so the sun sinks beneath the Kan clouds, causing a small star to be visible in the daytime. The Nine Schools of the Book of Changes here state 「大暗谓之渍」, where 「渍」 is likely a miswriting of 「沛」, still meaning extreme darkness is called 「沛」; 「沫」 is a small star following the handle of the Big Dipper.

折其右肱，無咎。虞翻曰：兌為折，為右。噬嗑艮為肱。上來之三，折艮入兌，故“折其右肱”。之三得正，故“無咎”也。《象》曰：豐其沛，不可大事也。虞翻曰：利四之陰，故“不可大事”。折其右肱，終不可用也。虞翻曰：四死大過，故“終不可用”。

The third line statement also says, "Break his right arm, no blame." Yu Fan explains: Dui represents destruction and breaking, and its position is in the west, so it is also referred to as the right. The line statement of Shihhe says that Gen represents the arm, that is, the "gong." The sixth line above comes down to occupy the third line, breaking the Gen structure and incorporating it into the Dui structure, hence saying "the right arm is broken." However, because the nine in the third line thus attains its proper position, there is "no blame." The Small Image Commentary says, "Make it full and abundant, it is not suitable for great undertakings." Yu Fan believes that at this time only the nine in the fourth line changing to a yin line is favorable, as yin represents small matters, so great actions are not appropriate. The Small Image Commentary also says, "Break his right arm, ultimately it cannot be used." Yu Fan points out that the nine in the fourth line falls into Da Guo and there is an omen of death; since the right arm is broken, it will ultimately be of no use.

九四，豐其蔀，虞翻曰：蔀，蔽也。噬嗑離日之坎雲中，故“豐其蔀”。《象》曰“位不當也”。日中見斗，虞翻曰：噬嗑日在上，為中。上之三為巽，巽為入。日入坎雲下，幽伏不明，故“日中見斗”。《象》曰“幽不明”，是其義也。

The line statement for the fourth line (Nine in the Fourth) says: "The canopy is full, and the Big Dipper is seen at noon." Yu Fan explains that "canopy" refers to something that covers or obscures. The fourth line comes from the transformation of the line in the噬嗑 hexagram. In噬嗑, the fire (Li) representing the sun is submerged within the water (Kan) representing clouds, thus indicating an increased obstruction. The Small Image Commentary concludes that "the position is inappropriate" — the Nine in the Fourth, being a yang line in a yin position, is naturally not in the right place. As for "seeing the Big Dipper at noon," in噬嗑, the fire (Li) representing the sun is at the upper trigram, right in the middle of the sky. However, the upper sixth line moves down to the third line, forming the trigram Xun (Wind), which signifies entering. The sun thus sinks below the water (Kan) clouds, becoming obscured and hidden, so that even in daylight, the Big Dipper is visible. The Small Image Commentary says "darkness and lack of clarity," which is exactly what this means.

遇其夷主，吉。虞翻曰：震為主。四行之正成明夷，則三體震，為夷主，故“遇其夷主，吉”也。按：四處上卦之下，以陽居陰，履非其位，而比於五故曰“遇”也。夷者，傷也。主者，五也。謂四不期相遇，而能上行傷五，則吉。故曰“遇其夷主，吉行也”。

The line statement also says, "Meeting the master of darkness brings good fortune." Yu Fan believed that Zhen was the main trigram, and when the fourth line changes to become correct, it forms the hexagram Ming Yi. At this time, the third line is in the position of Zhen, which is referred to as "the master of darkness," hence saying "meeting the master of Ming Yi brings good fortune." Li Dingzuo's commentary offers a different interpretation: the fourth line is in the lowest line of the upper trigram, with a yang line in a yin position, not occupying its proper place but closely adjacent to the fifth line, hence called "meeting." "Yi" means injury, and "zhu" refers to the fifth line. This means that the fourth line does not meet the fifth line as expected, but instead moves upward to injure the fifth line, thus achieving good fortune. Therefore, the Small Image Commentary says, "meeting the injurious master brings good fortune."

《象》曰：豐其蔀，位不當也。日中見斗，幽不明也。虞翻曰：離上變入坎雲下，故“幽不明”。坎，幽也。遇其夷主，吉行也。虞翻曰：動體明夷。震為行，故曰“吉行”。六五：來章，有慶譽，吉。虞翻曰：在內稱來。章，顯也。慶謂五。陽出稱慶也。譽謂二，二多譽。五發得正，則來應二。故“來章，有慶譽，吉”也。《象》曰：六五之吉，有慶也。虞翻曰：動而成乾，乾為慶。

The Small Image Commentary says: "The brightness is covered, indicating an improper position. The sun is seen with the handle of a ladle, indicating darkness and obscurity." Yu Fan explains that the trigram Li moves upward and transforms into Kan beneath, thus causing darkness and obscurity; Kan itself represents hidden and obscure conditions. The Small Image Commentary also says, "Meeting the夷主, it is a fortunate journey." Yu Fan believes that when the nine in the fourth line moves, it forms the structure of Mingyi, where Zhen represents movement, hence "a fortunate journey." The line statement for the sixth in the fifth says: "It comes forth, bringing celebration and reputation, which is auspicious." Yu Fan explains that returning from the outer trigram to the inner trigram is called "coming forth," "chapter" means to make clear and prominent; "celebration" refers to the nine in the fifth, as a yang line becomes visible and is thus celebrated; "reputation" refers to the sixth in the second, as mentioned in the Great Treatise that "the second has much reputation." When the sixth in the fifth moves and attains the correct position, it can descend to correspond with the sixth in the second, hence "inviting the virtue of civilization, bringing blessings, celebration, and reputation, which is auspicious." The Small Image Commentary says, "The auspiciousness of the sixth in the fifth is due to celebration." Yu Fan points out that when the sixth in the fifth moves, the entire hexagram becomes Qian, and Qian represents blessings and celebration.

上六：豐其屋，蔀其家。虞翻曰：豐，大。蔀，小也。三至上，體大壯，屋象，故“豐其屋”。謂四五已變，上動成家人。大屋見則家人壞，故“蔀其家”。與泰二同義。故《象》曰：天際祥明，以大壯為屋象故也。

The line statement for the top line says: "The house is grand, the family is covered." Yu Fan explains: "Grand" means large, and "covered" means small. From the third line to the top line, the image is taken as Great Strength, which has the image of a building, so it is said "the house is high and large." The fourth and fifth lines have already changed, and when the top line moves again, it becomes the Family卦. A grand house appears, and the image of the Family is thus destroyed, so it is said "the family is covered," which is the same meaning as the second line of the Tai卦. Therefore, the Small Image Commentary says "auspicious at the sky's edge," which is also based on the image of Great Strength as a house.

窺其戶，闃其無人。三歲不覿，凶。虞翻曰：謂從外窺三應。闃，空也。四動時坤為闔。戶，闔。故“窺其戶”。坤為空虛，三隱伏坎中，故“闃其無人”。《象》曰“自藏也”。四五易位，噬嗑離目，為窺。窺人者，言皆不見。坎為三歲，坎冥在上，離象不見。故“三歲不覿，凶”。

The line statement of the sixth line above says: "Peering through the door, it is empty and no one is there. For three years, no one is seen, resulting in misfortune." Yu Fan explains: This refers to looking from outside the hexagram at the nine in the third line corresponding to the sixth line. "Qù" means empty and quiet. When the fourth line moves, there is the image of the earth, which represents closure, and the door is an object that can be closed, so it is said "peering through the door." The earth also represents emptiness, and the nine in the third line is hidden within the water trigram, so it is said "quiet and no one is there." The Small Image Commentary concludes "self-concealment" — meaning that it is oneself who has hidden away. The fourth and fifth lines exchange positions, and the fire trigram of the噬嗑 hexagram represents the eye, which is the image of peering. However, the person peering sees nothing. The number of the water trigram is three, so it is said "three years"; the darkness of water is above, covering the bright image of fire, so it is said "for three years, no one is seen, resulting in misfortune."

干寶曰：在豐之家，居乾之位，乾為屋宇，故曰“豐其屋”。此蓋記紂之侈，造為璿室玉臺也。蔀其家者，以記紂多傾國之女也。社稷既亡，宮室虛曠，故曰“窺其戶，闃其無人”。闃，無人貌也。三者，天地人之數也。凡國於天地有興亡焉。故王者之亡其家也。必天示其祥，地出其妖，人反其常，非斯三者，亦弗之亡也。故曰“三歲不覿，凶”。然則璿室之成，三年而後亡國矣。

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) Glossary: Six at the Top = Shang Liu Ganbao always interpreted the Yi using historical events from the time of Yin and Zhou. He said: "Shang Liu is in the Feng hexagram, and its position is also that of Qian. Since Qian represents a building, it is said 'Feng Qi Wu' (excessive building)." This is probably referring to the extravagance of King Zhou of Shang, who built the Xuan Room and Jade Platform. The phrase "Bu Qi Jia" refers to the many beautiful women in King Zhou's harem, which led to the family's affairs being obscured. When the state and family fell, the palace became empty and deserted, hence "Kui Qi Hu, Qu Qi Wu Ren" (looking through the door, it is silent and empty). "Qu" means empty and devoid of people. "San" refers to the numbers of Heaven, Earth, and Humanity. All states established between Heaven and Earth have both rise and fall. Therefore, when a king loses his family and country, it must be that Heaven shows ominous signs, Earth exhibits strange phenomena, and people's hearts depart from the Way. If these three things do not occur simultaneously, the country will not perish. Therefore, it is said "San Sui Bu Di, Xiong" (three years without seeing, ominous). Thus, after the Xuan Room was built, the Shang dynasty perished within three years.

案：上應於三，三互離，巽為戶，離為目，目而近戶，窺之象也。既屋豐家蔀，若窺地戶，闃寂無人。震木，數三，故三歲致凶於災。《象》曰：豐其屋，天際祥也。孟喜曰：天降下惡祥也。窺其戶，闃其無人，自藏也。虞翻曰：謂三隱伏坎中，故“自藏”者也。

Li Dingzuo remarked: The Sixth at the Top corresponds with the Third, which is in the mutual trigrams of Li. Xun represents the door and Li represents the eyes. The eyes are near the door, which is the image of peeking. The house is already high and large, yet the family is obscured, just like peeking into the ground gate, seeing only emptiness and no one. Zhen belongs to wood in the Five Phases and its number is three, so misfortune arises after three years. The Small Image Commentary says, "The house is full, the sky indicates a portent," and Meng Xi interpreted "portent" as an omen of misfortune, saying it is an ill omen from heaven. The Small Image Commentary also says, "Peeking into the door, quiet and empty, self-concealed," and Yu Fan thought that the Third is hidden within the Kan trigram, so it is said that it concealed itself.

《序卦》曰：窮大者必失其居，故受之以旅。崔覲曰：諺云：作者不居，況窮大甚，而能久處乎？故必獲罪去邦，羈旅於外矣。（艮下離上）。旅：小亨，旅貞吉。虞翻曰：賁初之四，否三之五，非乾坤往來也。與噬嗑之豐同義。小，謂柔得貴位而順剛。麗乎大明。故“旅小亨，旅貞吉”。再言旅者，謂四凶惡，進退無恆，無所容處。故再言旅，惡而愍之。

The "Xugua Zhuan" says: "Those who push prosperity to its extreme will certainly lose their place, so the Feng hexagram is followed by the Lu hexagram." Cui Jin cites a common saying to explain: the saying goes, "Those who build houses do not stay there long," and何况 pushing prosperity to its extreme, how can one remain in position for long? Therefore, one must certainly commit a crime and leave the country, wandering abroad. The Lu hexagram has the lower trigram Gen (Mountain) and the upper trigram Li (Fire). The hexagram statement says: "Small success, traveling with uprightness brings good fortune." Yu Fan explains using the concept of hexagram transformation: the Lu hexagram comes from the first line of the Ben hexagram moving up to the fourth line, and the third line of the Po hexagram moving up to the fifth line, not directly from the Qian and Kun trigrams. This is similar to the transformation of the Shihe hexagram into the Feng hexagram. "Small" refers to a yao of yin nature attaining a noble position and obeying the yang yao, and attaching itself to the great brightness of Li, hence saying "small success in travel, maintaining uprightness brings good fortune." The hexagram statement mentions "travel" twice because the nine in the fourth line is dangerous and perverse, with uncertain advance and retreat, having nowhere to stay, so the word "travel" is repeated, expressing both aversion and compassion.

《彖》曰：旅小亨。姚信曰：此本否卦。三五交易，去其本體，故曰客旅。荀爽曰：謂陰升居五，與陽通者也。柔得中乎外，而順乎剛，止而麗乎明，是以小亨旅貞吉也。蜀才曰：否三升五，柔得中於外，上順於剛。九五降三，降不失正，止而麗乎明。所以“小亨旅貞吉”也。

The Commentary on the Judgment says, "Travel is slightly prosperous." Yao Xin believes that the Travel卦 originates from the否卦: the third line and the fifth line of the否卦 exchange positions, each leaving their original place, hence called "traveling guests." Xun Shuang explains according to his theory of "Yin rising and Yang descending": this is because a Yin line rises to the fifth position, thus being able to communicate with a Yang line, hence achieving prosperity. The Commentary on the Judgment then says: "The flexible line is in the middle of the outer trigram and follows the strong line, stopping and attaching to brightness, hence it is slightly prosperous and the travel is auspicious." Shu Cai elaborates: the third line of the否卦 rises to the fifth position, so the flexible line is in the middle of the outer trigram, ascending to follow the strong line; the original ninth line of the fifth position descends to the third position, though descending, it does not lose its correctness. The lower trigram is艮, meaning stopping, and the upper trigram is离, meaning brightness. Therefore, it is stopping and attaching to brightness, hence saying "slightly prosperous, travel is auspicious."

旅之時義大矣哉。虞翻曰：以離日麗天，縣象著明，莫大日月，故義大也。王弼曰：旅者，物失其所居之時也。物失所居，則咸願有附，豈非智者有為之時？故曰“旅之時義大矣哉”。

The Commentary on the Judgment praises saying: "The meaning and situation contained in the Travel卦 are vast and profound." Yu Fan explains from the symbolic meaning of the hexagram: the image of fire (Li) attached to the sun, hanging high and shining brightly, the Great Treatise says "the suspended images and manifest brightness, nothing is greater than the sun and moon," so its meaning is great. Wang Bi explains from the rational meaning: what is meant by "travel" is precisely the time when all things lose their place of rest; when all things lose their dwelling, they all desire to rely on something, which is not precisely the opportunity for the wise to act? Therefore, it is said "the meaning of the time of travel is great indeed."

《象》曰：山上有火，旅。侯果曰：火在山上，勢非長久，旅之象也。君子以明慎用刑，而不留獄。虞翻曰：君子謂三。離為明，艮為慎，兌為刑，坎為獄。賁初之四，獄象不見。故“以明慎用刑，而不留獄”。與豐折獄同義者也。

The Great Image Commentary says: "Mountains with fire on top, this is the image of traveling." Hou Guo explains that fire on a mountain cannot last long, which reflects the ever-changing nature of travel. The text then says, "The superior person acts with clarity and caution in the use of punishment, and does not let cases linger in the court." Yu Fan believes that here "the superior person" refers to the Nine in the Third line. The trigram Li represents brightness, Gen represents caution, Dui represents punishment, and Kan represents imprisonment. The hexagram of Travel is formed when the first line of the hexagram of贲 moves up to the fourth line. After one change, the image of Kan (imprisonment) disappears, hence the meaning of "acting with clarity and caution in punishment, and not letting cases remain unresolved." This is similar in meaning to the Great Image of the hexagram Feng, which says "resolving cases and applying punishment."

初六：旅瑣瑣，斯其所取災。陸績曰：瑣瑣，小也。艮為小石。故曰“旅瑣瑣也”。履非其正，應離之始。離為火，艮為山，以應火，災焚自取也。故曰：“斯其所取災”也。《象》曰：旅瑣瑣，志窮災也。虞翻曰：瑣瑣，最蔽之貌也。失位遠應，之正介坎。坎為災眚，艮手為取，謂三動應坎。坎為志，坤稱窮，故曰“志窮災也”。

The line statement for the first line (Initial Six) says: "A traveler is petty and insignificant, thus he brings upon himself disaster." Lu Ji explains that "petty and insignificant" refers to being small and lowly, with Gen (mountain) representing small stones, so it says "a traveler who is petty and insignificant." Initial Six is a yin line in a yang position, not standing in the correct place, and it corresponds to the beginning of Li (fire). Li is fire, Gen is mountain, using a mountain to respond to fire leads to a disaster caused by oneself, hence "this is the disaster he brings upon himself." The Small Image Commentary says "a traveler is petty and insignificant, his aspirations are exhausted and thus he brings disaster." Yu Fan explains "petty and insignificant" as extremely lowly and concealed: Initial Six is out of position and its correspondence is very distant; when it changes to a correct position, it is located within Kan (water). Kan is disaster, Gen is hand and has the meaning of taking or grasping, meaning that when Nine Three moves, it corresponds with Kan. Kan is also the mind, and Kun signifies hardship, hence "the mind is in hardship and thus disaster is brought upon oneself."

六二：旅即次，懷其資，得僮僕貞。《九家易》曰：即，就。次，舍。資，財也。以陰居二，即就其舍，故“旅即次”。承陽有實，故“懷其資”。故曰“旅即次，懷其資”也。初者卑賤，二得履之，故“得僮僕”。處和得位，故正居是，故曰“得僮僕貞”矣。

The Line Statement for the Second Line (Six in the Second): "The traveler reaches the lodging, carrying his provisions, and obtains a faithful servant." The interpretation from the Nine Schools of the Book of Changes explains: "即" means to approach or come close, "次" refers to a lodging or inn, and "资" means money or provisions. The Second Line, which is a yin line in the second position, approaches the place it should be, so it is said "the traveler has reached the lodging." It is above a yang line and has something substantial in the middle, so it is said "carrying his provisions," combining to form "the traveler reaches the lodging, carrying his provisions." The First Line is of low rank and inferiority, while the Second Line is above it and thus gains the use of a servant, so it is said "obtains a servant." The Second Line is in the central and harmonious position and holds the correct position, living in peace without losing its correctness, so it is said "the servant obtained is loyal and trustworthy."

《象》曰：得僮僕貞，終無尤也。虞翻曰：艮為僮僕，得正承三，故“得僮僕貞，而終無尤也”。案：六二履正體艮，艮為閽寺，僮僕貞之象也。九三：旅焚其次，喪其僮僕，貞厲。虞翻曰：離為火，艮為僮僕。三動艮壞，故“焚其次”。坤為喪，三動艮滅入坤，故“喪其僮僕”。動而失正，故“貞厲”矣。

The Small Image Commentary says, "Obtaining a loyal servant, there will be no blame." Yu Fan explains: The trigram Gen represents a young man, so it is taken as a child servant; since line six in the second is in the correct position and supports line nine in the third, it is said to obtain a loyal servant, ultimately without blame. Li Dingzuo adds: Line six in the second is on the correct position, and itself is within the trigram Gen, which also represents a gatekeeper, exactly the image of a loyal servant. The line statement of line nine in the third says, "The traveler's lodging is burned, losing his servant, and there is danger in maintaining loyalty." Yu Fan says: The trigram Li represents fire, and Gen represents a child servant; when line nine in the third moves, the trigram Gen is destroyed, so "the traveler's lodging is burned." The trigram坤 represents loss, and when line nine in the third moves, the Gen image disappears and enters the trigram坤, so "losing the servant." This movement also causes line nine in the third to lose its correct position, hence "maintaining loyalty is dangerous."

《象》曰：旅焚其次，亦以傷矣。虞翻曰：三動體剝，故傷也。以旅與下，其義喪也。虞翻曰：三變成坤。坤為下，為喪，故“其義喪也”。九四：旅于處，得其資斧，我心不快。虞翻曰：巽為處。四焚棄，惡人失位遠應。故“旅于處”，言無所從也。離為資斧，故“得其資斧”。三動，四坎為心，其位未至，故“我心不快”也。

The Small Image Commentary says, "Travelers burn their lodging, which also causes injury." Yu Fan explains: When the nine in the third line moves, the entire hexagram becomes the hexagram of Decrease, which signifies a loss and damage. Therefore, it is said, "so they are also injured." The Small Image Commentary also says, "Traveling with the lower, its meaning is loss." Yu Fan says: When the nine in the third line changes, it becomes the hexagram of Earth, which represents the lower and loss, so according to the meaning, the servant is inevitably lost. The line statement of the fourth line says, "Traveling at a place, obtaining provisions and tools, my heart is not joyful." Yu Fan says: The trigram of Xun represents a place; the nine in the fourth line is an evil person who has been burned and discarded, losing his position and the corresponding line being far away, so it is said, "travelers can only temporarily stay at a place," meaning they have no place to return to. The trigram of Li represents wealth and axes, so it is said, "they obtain provisions and tools." When the nine in the third line moves, the fourth line is in the trigram of Kan, which represents the heart, and the position of the nine in the fourth line has not yet reached the honorable position, so it is said, "my heart is not joyful."

《象》曰：旅于處，未得位也。得其資斧，心未快也。王弼曰：斧，所以斫除荊棘，以安其舍者也。雖處上體之下，不先於物；然而不得其位，不獲平坦之地者也。客子所處不得其次，而得其資斧之地，故其“心不快”。案：九四失位，而居艮上。艮為山。山非平坦之地也。四體兌巽。巽為木，兌為金，木貫於金，即資斧斫除荊棘之象者也。

The Small Image Commentary says: "Traveling in a place, not yet in a proper position. Obtaining the means and tools, the mind is still not at ease." Wang Bi explains that the axe is used to cut through thorns in order to establish a dwelling. Although the ninth line in the fourth position is located at the very bottom of the upper trigram, it does not rush ahead of others, yet it still does not attain the proper position, nor does it find a level place. The traveler is not in a proper lodging, but only receives a piece of land that needs to be cleared with axes, hence "the mind is not at ease." Li Dingzuo's commentary supports this from the perspective of the hexagram: the ninth line in the fourth position is out of its proper place and resides above the Gen trigram, which represents a mountain, and a mountain is not a level place. Furthermore, the ninth line in the fourth position is located between the Dui and Xun trigrams. Xun represents wood, and Dui represents metal. A wooden handle inserted into a metal blade is the symbolic image of holding an axe to cut through thorns.

六五：射雉，一矢亡，虞翻曰：三變坎為弓，離為矢，故“射雉”。五變乾體，矢動雉飛，故“一矢亡”矣。終以譽命。虞翻曰：譽謂二。巽為命。五終變成乾，則二來應已，故“終以譽命”。《象》曰：終以譽命，上逮也。虞翻曰：逮，及也。謂二上及也。

The line statement for the fifth line says: "Shooting a pheasant, one arrow is lost." Yu Fan explains: The third line changes to Kan, which represents a bow; Li represents an arrow and also a pheasant, so there is the image of "shooting a pheasant." When the fifth line changes, it becomes the body of Qian. The arrow has left the bow and the pheasant has flown away, so it is said "one arrow is lost." The line statement continues: "Finally, it brings honor and mandate." Yu Fan explains: "Honor" refers to the second line. Xun represents commands and mandates. When the fifth line changes to Qian, the second line rises to correspond with it, so it is said "finally obtaining honor and mandate." The Small Image Commentary says: "Finally, it brings honor and mandate, reaching upwards." Yu Fan interprets "reaching" as "reaching up," meaning the second line ascends to reach the fifth line.

干寶曰：離為雉，為矢；巽為木，為進退；艮為手，兌為決。有木在手，進退其體，矢決於外，射之象也。一陰升乾，故曰“一矢”。履非基位，下又無應。雖復射雉，終亦失之。故曰“一矢亡也”。一矢亡者，喻有損而小也。此記祿父為王者後，雖小叛擾，終逮安周室，故曰“終以譽命”矣。

Ganbao first explained the hexagram imagery and then connected it to historical events. The trigram Li represents a wild chicken and an arrow, Xun represents wood and movement forward and backward, Gen represents the hand, and Dui represents decision. The hand holds a wooden pole, the body moves forward and backward, and the arrow is shot decisively outward, forming the image of hunting. A single yao (line) rises and enters the Qian trigram, so it is called "one arrow." The sixth yao in the fifth position is not in its proper place, and there is no corresponding line below it. Even if the wild chicken is shot, it will ultimately be lost, hence "one arrow is lost." "One arrow is lost" is a metaphor for a loss that is not great. Ganbao believed this line refers to Wu Geng Lu Fu, who was granted the title of King of Yin after being enfeoffed. Although he launched a minor rebellion and caused disturbances, he eventually returned to stability under the Zhou dynasty, hence "finally achieving a good reputation."

上九：鳥焚其巢，旅人先笑後號咷，虞翻曰：離為鳥，為火；巽為木，為高。四失位變震，為筐，巢之象也。今巢象不見，故“鳥焚其巢”。震為笑，震在前，故“先笑”。應在巽，巽為號咷，巽象在後。故“後號咷”。

The line statement for the top nine (上九) is: "A bird burns its nest, a traveler first laughs then wails." Yu Fan said: The trigram Li represents birds and fire, while Xun represents wood and height. The nine in the fourth (九四) loses its position and transforms into Zhen, which represents bamboo baskets, thus forming the image of a bird's nest. Now that the image of the nest is gone, it is said "the bird's nest is burned." Zhen also represents laughter, with the Zhen image coming first, hence "first laugh"; the top nine corresponds to Xun, which represents wailing, with the Xun image coming later, hence "then wail." Thus, it begins with joy and ends with sorrow.

喪牛于易，凶。虞翻曰：謂三動時坤為牛。五動成乾，乾為易。上失三，五動應二。故“喪牛于易”。失位無應故“凶也”。五動成遁，六二：“執之用黃牛之革，”則旅家所喪牛也。

The line statement continues, "Lost a cow in the plain, misfortune." Yu Fan explains: When nine in the third moves, there is the image of坤 (Earth), and坤 represents a cow; when six in the fifth moves to form Qian (Heaven), Qian represents the plain ("易" is also interpreted as the field boundary). The upper nine loses correspondence with nine in the third, and six in the fifth moves down to correspond with six in the second, hence the statement "lost a cow in the plain." The upper nine is out of position and has no correspondence, hence the misfortune. When six in the fifth moves, the entire hexagram becomes Duan (Retreat). The line statement of line two in Duan says "using the hide of a yellow cow to hold it," and that cow is precisely the one lost in the present hexagram of Lü (Travel).

《象》曰：以旅在上，其義焚也。虞翻曰：離火焚巢，故“其義焚也”。喪牛于易，終莫之聞也。虞翻曰：坎耳入兌，故“終莫之聞”。侯果曰：離為鳥，為火。巽為木，為風。鳥居木上，巢之象也。旅而贍資，物之所惡也。喪牛甚易，求之也難。雖有智者，莫不吉也。

The Small Image Commentary says, "With a traveler on top, its meaning is burning." Yu Fan explains: fire from the trigram Li burns the bird's nest, so by principle it must be destroyed. The Small Image Commentary also says, "Losing an ox in the easy (or smooth) place, never hearing of it again." Yu Fan says: Kan represents ears, and Kan entering into Dui is destroyed, so "one never hears of the ox's whereabouts." Hou Guo then discusses this line generally: Li represents birds and fire, Xun represents wood and wind. A bird perching on top of a tree is the image of a nest. Being a traveler abroad while carrying abundant wealth is inherently something that invites hatred; losing an ox is easy, but recovering it is very difficult. In such a situation, even a wise person finds it hard to achieve good fortune.

《序卦》曰：旅無所容，故受之以巽。巽者，入也。崔覲曰：旅寄於外，而無所容，則必入矣。故曰：“旅無所容，受之以巽。”（巽下巽上）。巽：小亨，利有攸往，利見大人。虞翻曰：遁二之四，柔得位而順五剛，故“小亨”也。大人謂五。離目為見。二失位，利正往應五。故“利有攸往，利見大人”矣。

The "Xu Gua Zhuan" says: "When people are traveling and have nowhere to stay, the next hexagram after the Travel hexagram is the Wind hexagram. Wind means entering." Cui Jin explains: when one is staying away from home and has nowhere to stay, one must necessarily seek to enter and rely on others, hence "traveling without a place to stay, followed by Wind." The Wind hexagram has both upper and lower trigrams as Wind, and the hexagram statement says: "Slightly prosperous, favorable for going forward, favorable to see a great man." Yu Fan explains using the concept of changing hexagrams: the Wind hexagram comes from the Retreat hexagram with the second line moving up to the fourth line. The yao is in the correct position and follows the strong nine at the fifth line, hence "slightly prosperous." "Great man" refers to the nine at the fifth line. The trigram Li represents the eye, hence the meaning of seeing. The nine at the second line is out of position, and it is favorable for it to change and become correct, and to go forward to respond to the five, hence "favorable for going forward, favorable to see a great man."

《彖》曰：重巽以申命，陸績曰：巽為命令。重命令者，欲丁寧也。剛巽乎中正而志行，陸績曰：二得中，五得正，體兩巽，故曰“剛巽乎中正”也。皆據陰，故“志行”也。虞翻曰：剛中正，謂五也。二失位，動成坎，坎為志。終變成震，震為行也。柔皆順乎剛，是以小亨。陸績曰：陰為卦主，故“小亨”。利有攸往，利見大人。案：其義已見繇辭。

The Commentary on the Judgment says, "Two Gengs (巽) are combined to reaffirm the command." Lu Ji explains: Geng represents command, and two Gengs stacked together indicate a repeated reaffirmation of the command, aiming for thoroughness. The Commentary on the Judgment also says, "The strong lines are compliant with the middle and correctness, thus the will is carried out." Lu Ji believes: Nine Two is in the middle, Nine Five is in the correct position, and the whole hexagram consists of two Gengs stacked, so the strong lines can be compliant with the middle and correctness; the two strong lines also both rest upon the yin lines, so their will can be realized. Yu Fan says: "Strong, middle, and correct" specifically refers to Nine Five; Nine Two is out of position, and once it moves, it becomes Kan, which represents the will, eventually transforming into Zhen, which represents action, so it says "the will is carried out." The Commentary on the Judgment also says, "All the yin lines are compliant with the yang lines, thus it is smallly prosperous." Lu Ji points out that the yin lines are the main elements of the hexagram, and yin represents smallness, so it is only small prosperity. As for the hexagram statement "favorable to go somewhere, favorable to see a great man," Li Dingzuo's commentary says: its meaning has already been explained in the previous discussion of the hexagram statement.

《象》曰：隨風，巽。君子以申命行事。虞翻曰：君子，謂遁乾也。巽為命，重象，故“申命”。變至三，坤為事，震為行，故“行事”也。荀爽曰：巽為號令，兩巽相隨，故“申命”也。法教百端，令行為上，貴其必從，故曰“行事”也。

The Great Image Commentary says: "Wind follows wind, which is Xun. The gentleman learns from this to repeatedly issue commands and carry out affairs." Yu Fan says: "The gentleman" refers to the Qian trigram in the Duan hexagram; Xun represents commands, and two Xun trigrams stacked together form the image of "reiterating commands." When the line changes to the third line, there is Kun, which represents affairs, and Zhen represents action, so it is said "carrying out affairs." Xun Shuang explains: Xun represents commands, and two Xun trigrams following each other in sequence form the meaning of "reiterating commands." Laws and orders are numerous, but the most important is the command that can be implemented, and it is valuable to ensure that it is definitely followed, hence "carrying out affairs."

初六：進退，利武人之貞。虞翻曰：巽為進退。乾為武人。初失位，利之正為乾，故“利武人之貞”矣。《象》曰：進退，志疑也。荀爽曰：風性動，進退欲承五，為二所據，故志以疑也。利武人之貞，志治也。虞翻曰：動而成乾，乾為大明，故“志治”。乾元用九，天下治，是其義也。

The line statement for the first line (Initial Six) says: "Advancing and retreating, it is advantageous for the virtuous warrior to maintain constancy." Yu Fan explains: The trigram Xun inherently represents indecision in advancing and retreating, and Qian represents the virtuous warrior. Since the first line is out of its proper position, it is advantageous for it to change and achieve correctness to form the body of Qian, hence the statement "advantageous for the virtuous warrior to maintain constancy." The Small Image Commentary says, "Advancing and retreating, the mind is doubtful." Xun Shuang explains: The nature of wind is active, and the first line's advancing and retreating is uncertain, originally intending to ascend to the fifth line, but being occupied by the second line, thus the mind is doubtful. The Small Image Commentary also says, "Advantageous for the virtuous warrior to maintain constancy, the mind is orderly." Yu Fan points out: When the first line moves, it forms Qian, and Qian represents great brightness, so the mind becomes orderly. The "Use of All Nines" in the Qian hexagram says, "The world is well governed," which is exactly this meaning.

九二：巽在床下，宋衷曰：巽為木。二陽在上，初陰在下，慶之象也。二無應於上，退而據初，心在於下，故曰“巽在床下也”。荀爽曰：床下，以喻近也。二者，軍帥。三者，號令。故言“床下”。以明將之所專，不過軍中事也。

The Line Statement for Nine in the Second: "The Wind is beneath the bed." Song Zhong explains: Wind represents wood, and the two yang lines, Nine in the Second and Nine in the Third, are above like the bed frame, while the single yin line, Initial Six, is below like the empty space beneath the bed, forming exactly the image of a bed. (The character "qing" in the text is likely a mistake for "chuang," meaning bed.) Nine in the Second, being above, has no proper correspondence, so it retreats to occupy Initial Six, focusing its thoughts downward, hence it is said "modesty is beneath the bed." Xun Shuang, however, interprets it from the perspective of military affairs: "beneath the bed" is used to symbolize a close and familiar place; Nine in the Second is the general commanding troops, and Nine in the Third is the position from which orders are issued. Therefore, "beneath the bed" is used to indicate that the general's authority is limited to military matters only.

用史巫紛若，吉，無咎。荀爽曰：史以書勳，巫以告廟。紛，變。若，順也。謂二以陽應陽，君所不臣，軍師之象。征伐既畢，書勳告廟。當變而且順五則吉。故曰“用史巫紛若，吉無咎”矣。《象》曰：紛若之吉，得中也。荀爽曰：謂二以處中和，故能變。

The line statement continues, "Employing the historian and the shaman, with change and compliance, it is auspicious and without fault." Xu Shuang explains that the historian is responsible for recording meritorious deeds, while the shaman is responsible for offering sacrifices to the ancestral temples; "fen" means change, and "ruo" means compliance. Nine Two, with a yang line, corresponds to Nine Five, another yang line, indicating a minister who is not treated as a regular official by the sovereign, embodying the image of a general commanding an army. After a campaign, the historian records the achievements, and the shaman offers sacrifices to the ancestral temples; Nine Two should change and comply with Nine Five, thus achieving auspiciousness, hence it is said, "Employing the historian and the shaman, with change and compliance, it is auspicious and without fault." The Small Image Commentary says, "The auspiciousness of change and compliance comes from being in the center." Xu Shuang points out that Nine Two is in the center and acts with harmony, thus being able to adapt flexibly.

九三：頻巽，吝。虞翻曰：頻，頞也。謂二已變。三體坎艮，坎為憂，艮為鼻，故“頻巽”。無應在險，故“吝”也。《象》曰：頻巽之吝，志窮也。荀爽曰：乘陽無據，為陰所乘，號令不行，故“志窮也”。

The third line statement says: "Frequent compliance leads to difficulty." Yu Fan interprets "frequnt" as "e" meaning to furrow one's brow and wrinkle one's nose: this indicates that the second line has changed, and the third line is now in the body of Kan and Gen. Kan represents sorrow, and Gen represents the nose. Sorrow is expressed on the face and the nose is furrowed, hence "frequent compliance" — appearing sorrowful and forcedly submissive. The third line has no proper correspondence and is in a dangerous situation, hence there is regret. The Small Image Commentary says, "Frequent compliance leads to difficulty, because the will is exhausted." Xun Shuang offers another interpretation: the third line is overpowering the yang line and has no support, and is further oppressed by a yin line, so its commands cannot be carried out, hence the mind is trapped and exhausted.

六四：悔亡，田獲三品。虞翻曰：田，謂二也。地中稱田，失位無應，悔也。欲二之初，已得應之，故“悔亡”。二動得正，處中應五。五多功，故《象》曰“有功也”。二動艮為手，故稱“獲”。謂艮為狼，坎為豕。艮二之初，離為雉。故“獲三品”矣。翟元曰：田獲三品，下三爻也：謂初巽為雞；二兌為羊，三離為雉也。

The line statement for the fourth line says: "Regret disappears, hunting three kinds of game." Yu Fan explains that "field" refers to the second line, which is in the center of the earth; the fourth line is out of position and has no proper correspondence, so it should have regret. It hopes that the second line moves down to the first position, so that it can correspond with it, hence "regret disappears." When the second line moves, it becomes correct, occupies the center, and corresponds with the fifth line. The Great Treatise says "the fifth line has many achievements," so the Small Image Commentary concludes "there is achievement." The second line moving forms Gen, which represents the hand, so it is called "hunting"; Gen represents a wolf, Kan represents a pig, and the second line of Gen moving down to the first position becomes Li, which represents a pheasant. Thus, it is said "hunting three kinds of game." Zhai Yuan offers another interpretation: "hunting three kinds of game" is based on the imagery of the three lines below—the first line's Xun represents a chicken, the second line's Dui represents a sheep, and the third line's Li represents a pheasant.

案：《穀梁傳》曰春獵曰田，夏曰苗，秋曰蓃，冬曰狩。田獲三品：一為乾豆；二為賓客；三為充君之庖。注云：上殺中心，乾之為豆實；次殺中髀骼，以供賓客；下殺中腹；充君之庖廚。尊神敬客之義也。《象》曰：田獲三品，有功也。王弼曰：得位承五而依尊履正。以斯行命，必能獲強暴，遠不仁者也。獲而有益，莫若三品，故曰“有功也”。

Li Dingzuo cites the rites to explain: The "Guliang Commentary" states that in spring hunting is called "tian", in summer "miao", in autumn "shu", and in winter "shou". The phrase "tian huo san pin" refers to three grades of hunting results. The first grade is made into dried meat to serve as offerings in worship, the second grade is provided to guests, and the third grade is used to fill the royal kitchen. Old annotations say that hitting the heart is the top grade, dried and placed in bamboo baskets for use in worship; hitting the thigh bone is the second grade, used to entertain guests; hitting the abdomen is the third grade, used to fill the royal kitchen. This reflects the reverence for the divine and respect for guests. The "Xiangzhuan" says, "tian huo san pin, you gong." Wang Bi explains: the sixth line in the fourth position is in the right place and supports the ninth line in the fifth, relying on the superior and maintaining proper conduct. With such a position, implementing decrees will surely capture the wicked and distance the unrighteous. Gaining such results benefits people, and nothing is better than these three grades, hence it is said "you gong."

九五：貞吉，悔亡，無不利，無初有終。虞翻曰：得位處中，故“貞吉，悔亡，無不利”也。震巽相薄，雷風無形，當變之震矣。巽究為躁卦，故“無初有終”也。

The Line Statement of the Fifth Line: "Maintaining the correct path brings good fortune, regret disappears, and there is no disadvantage, no initial success but eventual success." Yu Fan explains: The Nine in the Fifth occupies a Yang position and is in the center of the Upper Trigram, so it is said "maintaining the correct path brings good fortune, regret disappears, and there is no disadvantage." The energies of Zhen and Xun are pressing against each other. Thunder and wind are both invisible things, and Xun ultimately should transform into Zhen. The "Commentary on the Trigrams" says that when Xun is explored to its extreme, it becomes the卦 of restlessness, which is Zhen, so it is said "there is no initial success but eventual success."

先庚三日，後庚三日，吉。虞翻曰：震，庚也。謂變初至二成離，至三成震，震主庚。離為日，震三爻在前，故“先庚三日”。謂益時也。動四至五成離，終上成震，震三爻在後，故“後庚三日”也。巽初失正，終變成震，得位，故“無初有終”，“吉”。震究為蕃鮮白，謂巽也。巽究為躁卦。躁卦，謂震也。與蠱“先甲三日，後甲三日”同義。五動成蠱，乾成於甲，震成於庚，陰陽天地之始終，故經舉甲庚於《蠱·彖》、《巽五》也。

The line statement continues, saying, "Three days before the day of Geng, and three days after the day of Geng, it is auspicious." Yu Fan explained using the method of Najia stem assignment: Zhen is paired with Geng in the heavenly stems. Starting from the first line, changing to the second line forms Li, then changing to the third line forms Zhen, which governs Geng. Li represents the sun, and Zhen has three lines in front, so it is said, "Three days before the day of Geng." At this point, the structure of the hexagram becomes Yi. Then, starting from the fourth line, changing to the fifth line forms Li, and finally reaching the top line forms Zhen, which has three lines behind, so it is said, "Three days after the day of Geng." The initial line of Xun was originally out of its proper position, but after changing into Zhen, each line is in its proper place, so "Initially not smooth but ultimately successful, it is auspicious." The "Sayings on the Hexagrams" state that Zhen, when examined to its extreme, is "Fan Xian," which actually refers to Xun; and Xun, when examined to its extreme, is "Zao," which actually refers to Zhen. The two are mutual beginnings and endings. This is similar to the hexagram statement of Gu, which says, "Three days before the day of Jia, and three days after the day of Jia." The fifth line of the hexagram Gu moves to form the hexagram Gu. Qian is formed by Jia in Najia, and Zhen is formed by Geng. Jia and Geng are the beginning and end of yin and yang, heaven and earth, so the text specifically mentions Jia and Geng in the "Tao Cite" of Gu and in the fifth line of Xun.

《象》曰：九五之吉，位正中也。虞翻曰：居中得正，故“吉”矣。上九：巽在床下，虞翻曰：床下，謂初也。窮上反下成震，故“巽在床下”。《象》曰：“上窮也”。明當變窮上而復初也。《九家易》曰：上為宗廟。禮封賞出軍，皆先告廟，然後受行。三軍之命，將之所專。故曰“巽在床下”也。

The Small Image Commentary says, "The good fortune of the nine in the fifth position is due to its proper central position." Yu Fan explains that the nine in the fifth position is in the central position of the upper trigram and also occupies the correct position, hence the good fortune. The line statement for the top line says, "Wind is beneath the bed." Yu Fan explains that "beneath the bed" refers to the initial six. The top nine, having reached the extreme upper position, must return to the lower position to become Zhen, hence it is said "Wind is beneath the bed." The Small Image Commentary says, "It has reached the extreme," which clearly indicates that after reaching the extreme upper position, it should return to the initial position. The Nine Schools' Commentary, however, explains from the perspective of ritual: the top line corresponds to the position of the ancestral temple. According to ritual, when granting titles, rewarding, or going to war, one must first offer sacrifices at the ancestral temple before receiving the mandate to act. The commands of the army are the exclusive authority of the general, hence it is said, "Wind is beneath the bed."

喪其齊斧，貞凶。虞翻曰：變至三時，離毀入坤。坤為喪，巽為齊，離為斧，故“喪其齊斧”。三變失位故“貞凶”。荀爽曰：軍罷師旋，亦告於廟，還斧於君，故“喪齊斧”。正如其故，不執臣節，則凶。故曰“喪其齊斧，貞凶”。《象》曰：巽在床下，上窮也。虞翻曰：陽窮上反下，故曰“上窮也”。喪其齊斧，正乎凶也。虞翻曰：上應於三，三動失正，故曰“正乎凶也”。

The line statement continues with "losing the ceremonial axe, maintaining uprightness brings calamity." Yu Fan explained from the perspective of the hexagram: when the line changes to the third line, the trigram Li is destroyed and enters into the trigram Kun, where Kun represents loss, Xun represents order, and Li represents an axe. Therefore, it is said "losing the orderly axe." When the third line changes, it loses its proper position, so maintaining uprightness leads to misfortune. Xun Shuang explained from the perspective of military rites: when the army returns from battle, it must also offer sacrifices to the ancestral temple and return the axe and halberd, symbols of military authority, to the sovereign. Therefore, it is said "losing the ceremonial axe." If one continues to maintain the original state without returning them, not following the proper conduct of a subject, there will be misfortune, hence "losing the ceremonial axe, maintaining uprightness brings calamity." The Small Image Commentary says "Xun is beneath the bed, reaching the upper limit." Yu Fan explained: when a yang line reaches its upper limit, it must return to the lower position, hence "reaching the upper limit." The Small Image Commentary also says "losing the ceremonial axe, uprightness leads to calamity." Yu Fan pointed out that the upper nine corresponds with the lower three, and when the third line moves, it loses its proper position, hence even if one believes oneself to be upright, the result is still calamity.

《序卦》曰：入而後說之，故受之以兌。兌者，說也。崔覲曰：巽以申命行事，入於刑者也。入刑而後說之，所謂人忘其勞死也。（兌下兌上）。兌：亨，利貞。虞翻曰：大壯五之三也。剛中而柔外，二失正，動應五承三，故“亨利貞”也。《彖》曰：兌，說也。虞翻曰：兌口，故說也。

The "Sequence of Hexagrams" says: "After entering something, people become joyful, so after the Hexagram of Wind comes the Hexagram of Joy." Cui Jin explains that the Hexagram of Wind deals with announcing decrees and carrying out affairs, which is putting people under laws and punishments; after putting them under the law, making them joyful and convinced is what the "Commentary on the Judgment" refers to as the people forgetting their labor and their fear of death. The Hexagram of Joy has both upper and lower parts as Joy, and its Hexagram Statement says: "It is smooth, favorable to maintain the correct course." Yu Fan explains using the concept of changing hexagrams: the Hexagram of Joy comes from the fifth line of the Hexagram of Great Strength moving down to the third line; a strong line is in the center while a flexible line is outside; the line nine in the second position loses its proper place, but after changing, it both corresponds to the line nine in the fifth position and follows the line six in the third position, so it says "smooth, favorable to maintain the correct course." The "Commentary on the Judgment" says "兑, say," and Yu Fan points out that兑 represents the mouth, using words to bring joy, hence it is joy.

剛中而柔外，說以利貞，虞翻曰：剛中謂二五，柔外謂三上也。二、三、四利之正，故“說以利貞”也。是以順乎天而應乎人。虞翻曰：大壯乾為天，謂五也。人謂三矣。二變順五承三，故“順乎天應乎人”。坤為順也。

The Commentary on the Judgment says, "Strong and central yet yielding on the outside, joy arises from benefiting the correct path." Yu Fan explains: "Strong and central" refers to the Nine in the Second and the Nine in the Fifth, while "yielding on the outside" refers to the Six in the Third and the Six at the Top. The Second, Third, and Fourth lines are all favorable for transformation into the correct, so it is said, "Joyful and beneficial for maintaining the correct path." The Commentary on the Judgment then says, "Thus, following the way of Heaven and responding to human hearts." Yu Fan says: in the Great Strength hexagram, Qian (Heaven) refers to the Nine in the Fifth, which represents Heaven; "human" refers to the Six in the Third. When the Nine in the Second changes, it conforms to the Nine in the Fifth and connects with the Six in the Third, so it is said, "Above following the way of Heaven and below responding to human hearts"; after the change, there is Kun (Earth), whose virtue is precisely yielding and compliant.

說以先民，民忘其勞；虞翻曰：謂二、四已變成屯。坎為勞，震喜，兌說，坤為民，坎為心，民心喜說，有順比象，故“忘其勞”也。說以犯難，民忘其死，虞翻曰：體屯，故“難”也。三至上，體大過死。變成屯，民說無疆。故“民忘其死”。坎心為忘，或以坤為死也。

The Commentary on the Judgment says, "Through joy, the people forget their toil." Yu Fan explains: This refers to the second and fourth lines having changed to form the hexagram Zun. Kan represents toil, Zhen represents joy, Dui represents joy, and Kun represents the people. Kan also represents the heart, so the people's hearts are joyful and pleased, and the hexagram shows the image of obedience and close association, hence "forgetting their toil." The Commentary on the Judgment also says, "Through joy, the people forget death." Yu Fan says: The hexagram forms Zun, and Zun signifies difficulty, so it is called "difficulty." From the third line to the top line, the image is Da Guo, which has the meaning of death. After transforming into Zun, the people's joy is boundless, hence "forgetting death." Kan represents the heart, so there is the meaning of forgetting; another interpretation takes Kun as death.

說之大民勸矣哉。虞翻曰：體比順象，故勞而不怨。震為喜笑，故人勸也。《象》曰：麗澤，兌，君子以朋友講習。虞翻曰：君子，大壯乾也。陽息見兌，學以聚之，問以辯之。兌二陽同類為朋，伏艮為友，坎為習，震為講，兌兩口對，故“朋友講習”也。

The Commentary on the Judgment concludes by praising: "The way of joy is so great, thus the people encourage each other." Yu Fan explains: the hexagram contains the image of the hexagram of "Following," which signifies obedience, so the people though laborious do not resent; Zhen represents joy and laughter, so everyone is inspired. The Great Image says: "Two lakes connected and moistening each other, this is Dui." The gentleman thus understands the need to study and discuss with friends. Yu Fan says: "The gentleman" refers to the Qian in the hexagram of Zhan; the yang energy grows and manifests as Dui, which corresponds to the Wenyan of Qian, which says "learning gathers, questioning distinguishes." Dui has two yang lines that are similar and gather, hence "friend"; its hidden hexagram is Gen, hence "friendship"; Kan represents familiarity, Zhen represents discussion, and Dui is also two mouths facing each other, hence "friends discussing."

初九：和兌，吉。虞翻曰：得位，四變應已，故“和兌，吉”矣。《象》曰：和兌之吉，行未疑也。虞翻曰：四變應初，震為行，坎為疑，故“行未疑”。九三：孚兌，吉，悔亡。虞翻曰：孚謂五也。四已變，五在坎中，稱孚。二動得位，應之，故“孚兌，吉，悔亡”矣。《象》曰：孚兌之吉，信志也。虞翻曰：二變應五，謂四已變，坎為志，故“信志也”。

The line statement for the first line (Initial Nine) says: "Harmonious joy, auspicious." Yu Fan explains: The first line occupies a yang position, and the fourth line changes to correspond with it, so it is said "with a harmonious and agreeable heart, joy arises, which is auspicious." The Small Image Commentary says "the auspiciousness of harmonious joy comes from the absence of doubt." Yu Fan explains: The fourth line changes to correspond with the first line, and the trigram Zhen (Thunder) represents movement, while Kan (Water) represents doubt, so the movement is still without doubt. The next passage in this text reads "Nine Three: Trustful joy, auspicious, regret disappears," but the annotations refer to the second line (Nine Two) instead (the current transmission reads the second line as the line statement). Yu Fan says: "Trust" refers to the fifth line; since the fourth line has already changed, the fifth line is in the trigram Kan, which represents trust, hence the term "trust." The second line, when it moves, attains the correct position and corresponds with the fifth line, so it is said "with trustful joy, auspicious, regret disappears." The Small Image Commentary says "the auspiciousness of trustful joy comes from sincere intent." Yu Fan points out: the second line changes to correspond with the fifth line, and since the fourth line has already changed, Kan represents the mind and will, so it is said "with trustful sincerity, the will is firm."

六三：來兌，凶。虞翻曰：從大壯來，失位，故“來兌，凶”矣。《象》曰：來兌之凶，位不當也。案：以陰居陽，故位不當。諂邪求悅，所以必凶。九四：商兌未寧，介疾有喜。虞翻曰：巽為近利市三倍，故稱“商兌”。變之坎，水性流。震為行。謂二已變，體比象，故“未寧”與比“不寧方來”同義也。坎為疾，故“介疾”。得位承五，故“有喜”。

The line statement for the sixth line (sixth line) says: "Coming to悦 (pleasure), ominous." Yu Fan explains that the sixth line comes from the卦 of ZHUANG, and it is in an improper position, hence "coming to seek pleasure, ominous." The Small Image Commentary says, "The ominousness of coming to悦 is due to the improper position." Li Dingzuo adds: the sixth line is a yin line in a yang position, hence improper position; using flattery and deceit to seek favor will certainly lead to misfortune. The line statement for the fourth line says: "Trading in悦, not yet at peace, illness is in the way but there is joy." Yu Fan explains that the Book of Changes mentions XUN as "near profit threefold," which has the image of merchants, hence "trading in悦," meaning repeatedly discussing and calculating; the fourth line changes into KAN, which is water, flowing and not staying, and ZHEN is movement, plus the second line has already changed to form the image of BI, hence "not yet at peace," which is similar to the meaning in the BI卦 of "not yet at peace, but coming." KAN represents illness, hence "illness is in the way," meaning being hindered by illness; the fourth line is in a proper position and above the fifth line, hence "there is joy."

《象》曰：九四之喜，有慶也。虞翻曰：陽為慶，謂五也。九五：孚于剝，有厲。虞翻曰：孚，謂五也。二四變，體剝象故“孚于剝”。在坎未光，“有厲”也。《象》曰：孚于剝，位正當也。案：以陽居尊位，應二比四，孚剝有成，“位不正當也”。

The Small Image Commentary says, "The joy of nine four brings celebration." Yu Fan explains: a yang line represents good fortune and blessing, here referring to nine five. The line statement of nine five says, "Trust in the situation of decline, there is danger." Yu Fan says: "Trust" refers to nine five itself; when the second and fourth lines change, the structure of the hexagram reveals the image of decline, so it is said "to trust in the declining yin." Nine five is located within the kan trigram, its path has not yet been fully realized, hence there is danger. The Small Image Commentary says, "Trust in the situation of decline, the position is appropriate." Li Dingzuo's commentary says: nine five, with a yang line in the exalted position, responds to nine two below and is adjacent to six at the top above, applies trust to the declining yin and achieves success; but in terms of trusting the yin, it is actually inappropriate.

上六：引兌。虞翻曰：無應乘陽。動而之巽，為繩。艮為手。應在三，三未之正。故“引兌”也。《象》曰：上六引兌，未光也。虞翻曰：二四已變而體屯，上三未為離，故“未光也”。

The statement for the top line says: "It leads to joy." Yu Fan explains: The top line has no proper correspondence and is overpowering the yang line. When it moves, it becomes Xun (wind), and Xun represents a rope, while Gen (mountain) represents a hand. A hand holding a rope is the image of leading. The top line corresponds to the third line, but the third line has not yet changed to become correct, so it is said "it leads others to seek joy." The Small Image Commentary says "the top line leads to joy, but it is not yet bright." Yu Fan explains: The second and fourth lines have already changed, and the hexagram has become Tun (difficulty at the beginning). The top line and the third line have not yet formed the Li (fire) structure, and Li represents brightness. Since the Li image has not been formed, it is said "it is not yet bright."

《序卦》曰：說而後散之，故受之以渙。渙者，離也。崔覲曰：人說，忘其勞死，而後可散之以徵役，離之以家邦，故曰“說而後散之，故受之渙。渙者，離也”。（坎下巽上）。渙：亨。虞翻曰：否四之二成坎巽，天地交，故“亨”也。

The "Xugua Zhuan" says: "After people are made happy, then they can be dispersed, hence the卦 after Dui (Lake) is Huan (Dispersal). Huan means dispersion." Cui Jin explains: When the people are pleased, they forget their toil and death, then they can be assigned military campaigns and labor services to send them away from their homeland, hence "after joy comes dispersion, thus Huan follows. Huan means dispersion." The Huan hexagram has Kan (Water) below and Xun (Wind) above. The hexagram statement says "smooth." Yu Fan uses the change of hexagrams to explain: Huan is formed by the fourth line of the Po (Obstruction) hexagram moving down to the second line, forming the body of Kan and Xun. The heavenly and earthly energies thus communicate, hence it is smooth.

王假有廟，虞翻曰：乾為王。假，至也。否體觀。艮為宗廟；乾四之坤二。故“王假有廟，王乃在中也”。利涉大川，利貞。虞翻曰：坎為大川。渙，舟楫象。故“涉大川”。乘木有功，二失正，變應五，故利居貞也。

The Hexagram Statement says, "The king comes to the temple." Yu Fan explains: Qian represents the king, and "jià" is interpreted as "to arrive at." The hexagram of Qian contains the structure of Guan, with the upper Gèn representing the ancestral temple. The fourth line of Qian moves down to the second line of Kūn, thus saying "the king comes personally to the temple." The Commentary on the Judgment supports this by stating, "the king is in the center." The Hexagram Statement also says, "favorable for crossing great rivers, favorable for uprightness." Yu Fan says: Kan represents the great river; the hexagram of Huan has the upper Xùn as wood and the lower Kan as water, forming the image of a boat and oars, thus enabling crossing the great river. The Commentary on the Judgment says, "riding on wood brings merit." The second line loses its proper position and changes to correspond with the fifth line, thus being favorable for settling and uprightness.

《彖》曰：渙亨，剛來而不窮，柔得位乎外而上同。盧氏曰：此本否卦。乾之九四，來居坤中，剛來成坎，水流而不窮也。坤之六二，上升乾四，柔得位乎外，上承貴王，與上同也。王假有廟，王乃在中也。荀爽曰：謂陽來居二，在坤之中，為立廟。假，大也。言受命之王，居五大位，上體之中，上享天帝，下立宗廟也。

The Commentary on the Judgment says: "Huan is smooth, because the strong line comes without exhaustion, and the flexible line attains its proper position in the outer trigram and unites with the superior." Lu Shiyu explains: Huan originates from the change of the Pu hexagram. The nine in the fourth line of Qian comes down to occupy the position in the middle of Kun, forming Kan, which represents water, and the water flows continuously without exhaustion. The six in the second line of Kun ascends to the fourth line of Qian, the flexible line attains its proper position in the outer trigram, and unites with the superior ruler, sharing the same purpose. The Commentary on the Judgment also says, "The king goes to the temple, the king is in the center." Xun Shuang explains according to the idea of Yang lines rising and Yin lines descending: when a Yang line comes down to the second line, it is in the middle of the Kun trigram, which is establishing the ancestral temple. He interprets "ji" as "da," meaning the king who receives the mandate of heaven is in the great position of nine five, in the middle of the upper trigram, offering sacrifices to the heavenly deities above and establishing the ancestral temple below.

利涉大川，乘木有功也。虞翻曰：巽為木，坎為水，故“乘木有功也”。《象》曰：風行水上，渙。先王以享于帝，立廟。荀爽曰：謂受命之王，收集散民，上享天帝，下立宗廟也。陰上至四承五，為享帝。陽下至二，為立廟也。離日上為宗廟，而謂天帝宗廟之神所配食者。王者所奉，故繼於上。至於宗廟，其實在地。地者陰中之陽，有似廟中之神。

The Commentary on the Judgment says, "It is advantageous to cross great rivers, because riding on wood achieves success." Yu Fan explains: Xun represents wood, Kan represents water, and wood moves upon water, so riding on wood brings success. The Great Image says: "Wind moves across the surface of water, which is the meaning of涣 (Huan)." The ancients understood that the king should offer sacrifices to the heavenly deities and establish ancestral temples. Xun Shang explains: This refers to the king who receives the mandate of heaven, gathering the scattered people, offering sacrifices to the heavenly deities above, and establishing ancestral temples below. When a yin line ascends to the fourth line and supports the nine five, it represents offering sacrifices to the heavenly deities. When a yang line descends to the second line, it represents establishing ancestral temples. The sun is above, representing the ancestral temple, which refers to the deities enshrined alongside the heavenly deities. These are the deities honored by the king, hence they are supported in the upper position. As for the ancestral temple itself, it is built on the ground. The ground is yang within yin, just as the deities enshrined in the temple are yang within yin.

虞翻曰：否乾為先王。享，祭也。震為帝、為祭。艮為廟。四之二，殺坤大牲。故以享帝立廟。謂成既濟，有噬嗑食象故也。初六：用拯馬壯，吉。虞翻曰：坎為馬。初失正，動體大壯。得位。故“拯馬壯吉”，悔亡之矣。《象》曰：初六之吉，順也。虞翻曰：承二，故順也。

Yu Fan said: In the Qian hexagram of the "Not Yet" hexagram, Qian represents the former kings; "Xiang" is worship, Zhen represents the emperor and sacrifice, Gen represents the ancestral temple. The fourth line moves down to the second line, which is equivalent to slaughtering the great sacrificial animal represented by坤 to offer worship, thus it is worshipping the heavenly gods and establishing ancestral temples; this refers to the transformation of the hexagram into Ji Ji, which contains the image of Shih He, the act of eating. The line statement of the first line says: "Using a strong horse for rescue, it is auspicious." Yu Fan said: Kan represents a horse; the first line originally lost its proper position, but once it moves, it becomes the body of Da Zhuang and attains the proper position, so it says "using a strong horse for rescue, it is auspicious," and regret is also dispelled. The "Small Image Commentary" says "the auspiciousness of the first line is due to its compliance," Yu Fan points out that the first line is above the second line, so it is flexible and compliant.

九二：渙奔其機，悔亡。虞翻曰：震為奔，坎為棘，為矯輮。震為足。輮棘有足，艮肱據之，憑機之象也。渙宗廟中，故設機。二失位，變得正，故“渙奔其機，悔亡”也。《象》曰：渙奔其機，得願也。虞翻曰：動而得位，故“得願也”。

The line statement for the second line says: "When the dispersal occurs, he flees to the table, and regret disappears." Yu Fan explains that Zhen represents running, Kan represents thorny wood and bending, and Zhen also represents feet. To bend the thorny wood and place it on the feet, and then have the arm, represented by Gen, support it, this is the image of a table. The events described in the Hexagram of Dispersal take place in the ancestral temple, so tables are set up. Since the line Nine Two is out of its proper position, when it changes it becomes correct, hence it is said, "At the time of dispersal, he flees to the table, and regret disappears." The Small Image Commentary says, "When the dispersal occurs, he flees to the table, and his wish is fulfilled." Yu Fan points out that when Nine Two moves, it attains the correct position, hence his wish is fulfilled.

六三：渙其躬，無悔。荀爽曰：體中曰躬。謂渙三使承上，為志在外，故“無悔”。《象》曰：渙其躬，志在外也。王弼曰：渙之為義，內險而外安者也。散躬志外，不固所守，與剛合志。故得無咎。

The third line statement says: "The hexagram disperses its body, without regret." Xun Shuang explains: To be in the center of the hexagram is called "body"; this means dispersing the third line itself so that it can support the yang line above, with its mind directed outward, hence there is no regret. The Small Image Commentary says, "The hexagram disperses its body, meaning its mind is outward." Wang Bi explains from the rational meaning: The meaning of the hexagram of dispersal is that the inner trigram is a danger while the outer trigram is safe and smooth; the third line dispels its own private concerns and has its mind directed outward, not clinging to its current position, and harmonizes with the yang line, hence there is no fault.

六四：渙其群，元吉。虞翻曰：謂二已變成坤，坤三爻稱群，得位順五，故“元吉”也。渙有丘，匪夷所思。虞翻曰：位半艮山，故稱丘。匪，非也。夷謂震，四應在初，三變坎為思，故“匪夷所思”也。盧氏曰：自二居四，離其群侶，渙其群民得位承尊，故“元吉”也。互體有艮，艮為山丘。渙群雖則光大，有丘則非平易，故有匪夷之思也。

The line statement for the fourth line says: "Dispersing the group, great good fortune." Yu Fan explains: the second line has changed into the Earth hexagram, which contains three lines, hence it is called "group"; the fourth line is in the correct position and follows the fifth line, thus resulting in great good fortune. The line statement continues: "Dispersing with a hill, beyond ordinary thought." Yu Fan explains: the position of the fourth line is equivalent to half of the mountain (Gen), hence it is called "hill"; "匪" means "not," and "夷" refers to the levelness of the Thunder hexagram (Zhen). The fourth line corresponds to the first line, and when the third line changes into the Water hexagram (Kan), which represents thought, it is said "not something ordinary people can think of." Lu's interpretation is different: a yang line moves from the second line to the fourth line, leaving its kind, dispersing the gathered group, and being in the correct position to serve the superior, thus resulting in great good fortune. The inter-hexagram structure contains Gen, which represents a mountain or hill. Although the dispersing of the group is great, the hill obstructs, making the path uneven, hence requiring extraordinary thought.

《象》曰：渙其群元吉，光大也。虞翻曰：謂三已變成離，故四“光大也”。九五：渙汗其大號。《九家易》曰：謂五建二，為諸侯使下君國，故宣佈號令。百姓被澤，若汗之出身，不還反也。此本否卦。體乾為首，來下處二，成坎水，汗之象也；陽稱大，故曰“渙汗其大號”也。

The Small Image Commentary says, "Dispersing the group brings great good fortune, because it is bright and expansive." Yu Fan explains: the third line has changed to become Li (Fire), which represents brightness, so the virtue of the sixth line is bright and expansive. The line statement of the ninth line five says, "Dispersing sweat, issuing a great decree." The Nine Schools Commentary explains: this refers to the ninth line five establishing the second line as a feudal lord, sending him down to govern his territory, and thus issuing decrees. The people receive the favor, like sweat coming from the body, once released it is not recovered. The hexagram Hun comes from the hexagram Po. The upper trigram of Po is Qian (Heaven), which is the head, and it comes down to the second line to form Kan (Water), which is the image of sweat. A yang line is called great, so it is said, "Like issuing a great decree as sweat is released."

渙王居，無咎。荀爽曰：布其德教，王居其所，故“無咎”矣。《象》曰：王居無咎，正位也。虞翻曰：五為王。艮為居，正位居五，四陰順命。故“王居無咎，正位也”。上九：渙其血，去逖，出，無咎。虞翻曰：應在三。坎為血，為逖。逖，憂也。二變為觀，坎象不見。故“其血去逖，出，無咎。”《象》曰：渙其血，遠害也。虞翻曰：乾為遠，坤為害，體遁上，故“遠害”也。

The line statement continues, saying, "The king resides in peace, without blame." Xu Shuang explains: the king issues moral teachings and resides in peace, thus there is no fault. The Small Image Commentary says, "The king resides in peace without blame, because he is in the correct position." Yu Fan explains: the fifth line represents the king, and the trigram Gen represents residence; the king is in the correct position at nine five, with the six four and other yin lines obeying his command, hence "the king resides in peace without blame, because he is in the correct position." The line statement for the top nine says, "His blood is dispersed, he goes far away, he escapes, without blame." Yu Fan explains: the top nine corresponds to the six three, and Kan represents blood and distance, "distance" refers to fear; when nine two changes to complete the trigram Guan, the Kan image disappears, so it says "dispersing the blood injury, going far away from fear, escaping, without blame." The Small Image Commentary says, "His blood is dispersed, to avoid harm." Yu Fan points out: Qian represents distance, Kun represents harm, and the top nine is above the trigram Duan, thus it can avoid harm.

《序卦》曰：物不可以終離，故受之以節。崔覲曰：離散之道，不可終行，當以節止之。故言物不可以終離，受之以節。（兌下坎上）。節：亨，虞翻曰：泰三之五，天地交也。五當位以節，中正以通，故“節亨”也。苦節不可貞。虞翻曰：謂上也，應在三。三變成離，火炎上作，苦位在火上，故“苦節”。雖得位乘陽，故“不可貞”也。

The "Xugua Zhuan" says: "Things cannot remain scattered forever, so after the Huan hexagram comes the Jie hexagram." Cui Jin explains: The way of dispersion cannot continue indefinitely; it should be restrained by moderation, hence it says "things cannot remain scattered forever, hence comes Jie." The Jie hexagram has the Dui trigram below and the Kan trigram above, and its hexagram statement says "smooth." Yu Fan explains using the concept of changing hexagrams: Jie arises from the Tai hexagram with the third line moving up to the fifth line, indicating the mutual communication of heaven and earth energies; the nine in the fifth line is in the proper position and practices moderation, being in the center and upright, hence it is smooth, thus saying "Jie is smooth." The hexagram statement also says "a harsh moderation is not enduring." Yu Fan explains: this refers to the upper sixth line, which should be in the third line; the sixth line changes to Li, and the nature of fire rises upward, producing a bitter taste, while the upper sixth line is located above the fire, hence it is "harsh moderation," moderation reaching a bitter level. Although the upper sixth line occupies a yin position, it oversteps the yang line, hence it is not enduring.

《彖》曰：節亨，剛柔分而剛得中，盧氏曰：此本泰卦。分乾九三升坤五，分坤六五下處乾三，是“剛柔分而剛得中”也苦節不可貞，其道窮也。虞翻曰：位極於上，乘陽，故“窮”也。說以行險，虞翻曰：兌說，坎險，震為行，故“說以行險”也。當位以節，中正以通，虞翻曰：中正謂五。坎為通也。

The Commentary on the Judgment says: "The hexagram of Restraint is harmonious, because the yin and yang lines are divided and the yang line is in the center." Lu's interpretation states: The hexagram of Restraint originates from the hexagram of Great Passage, with the yang line from Qian rising to the fifth line of Kun, and the yin line from Kun descending to the third line of Qian. This is referred to as "the yin and yang lines each occupying their respective positions, and the yang line being in the center." The Commentary on the Judgment also says: "A severe restraint is not advisable, for its path is exhausted." Yu Fan explains: The sixth line at the top is at the extreme of the hexagram and is overpowering the yang line, thus its path is exhausted. The Commentary on the Judgment says: "Joy is used to proceed through danger." Yu Fan explains: The lower trigram is Dui, representing joy, and the upper trigram is Kan, representing danger. The trigram Zhen in the middle represents movement, so it is "joyful movement through danger." The Commentary on the Judgment says: "Being in proper position to restrain, being upright and correct to achieve communication." Yu Fan says: "Upright and correct" refers to the fifth line, and Kan represents communication.

天地節而四時成。虞翻曰：泰乾天，坤地；震春，兌秋。坎冬。三動，離為夏。故“天地節而四時成”也。節以制度，不傷財，不害民。虞翻曰：艮手稱制。坤數十，數度。坤又為害，為民，為財。二動體剝，剝為傷。三出復位，成既濟定，坤剝不見。故“節以制度，不傷財，不害民”。

The Commentary on the Judgment says, "Heaven and Earth regulate their measures and the four seasons are formed." Yu Fan explains: In the Qian hexagram, Heaven is represented by Qian and Earth by Kun; Zhen represents spring, Dui represents autumn, Kan represents winter, and when the third line moves, Li is formed, which represents summer. Thus, the image of the four seasons is complete, so it is said, "Heaven and Earth have measures and the four seasons are formed." The Commentary on the Judgment also says, "Regulation is based on measures, not damaging wealth, not harming the people." Yu Fan says: Gen represents the hand, hence it is called "regulation"; Kun's number is ten, hence it is called "measure"; Kun also represents harm, people, and wealth. When Nine in the Second moves, the hexagram becomes Bao, which signifies damage; but when the third line moves and returns to its original position, the hexagram becomes Ji Ji, and all six lines are settled, so the images of Kun and Bao disappear, hence it is said, "Regulation is based on measures, not damaging wealth, not harming the people."

《象》曰：澤上有水，節。侯果曰：澤上有水，以隄防為節。君子以制數度，議德行。虞翻曰：君子，泰乾也。艮止為制，坤為度，震為議，為行，乾為德，故“以制數度，議德行。”乾三之五，為“制數度”。坤五之乾，為“議德行”也。

The Great Image Commentary says: "Water on a marsh, this is the hexagram of Restraint." Hou Guo explains: water stored in a marsh relies on embankments to control it. The text then says, "The superior person regulates numbers and measures, and discusses virtue and conduct." Yu Fan says: "The superior person" refers to the Qian trigram in the hexagram Tai; Gen represents stopping, hence "regulation." The Kūn trigram represents measures and numbers, Zhen represents discussion and action, and Qian represents virtue. Therefore, it says "regulate numbers and measures, discuss virtue and conduct." The third line of Qian moves up to the fifth line, which is "regulate numbers and measures"; the fifth line of Kūn moves down into the Qian trigram, which is "discuss virtue and conduct."

初九：不出戶庭，無咎。虞翻曰：泰坤為戶，艮為庭，震為出；初得位應四，故“不出戶庭，無咎”矣。《象》曰：不出戶庭，知通塞也。虞翻曰：坎為通，二變坤土壅初為塞。崔覲曰：為節之始，有應所四。四為坎險，不通之象。以節崇塞，雖不通，可謂知通塞矣。戶庭，室庭也。慎密守節，故“不出”焉，而無咎也。案：初九應四。四互坎艮。艮為門闕。四居艮中，是為內戶，戶庭之象也。

The first line statement says: "Not going out of the door and courtyard, no blame." Yu Fan explains: In the Qian hexagram, the Earthly Branch represents the door, the Mountain represents the courtyard, and the Thunder represents going out. The first line occupies the correct position and corresponds with the sixth line in the fourth position, so it says "not going out of the door and courtyard, no blame." The Small Image Commentary says, "Not going out of the door and courtyard, knowing the passage and blockage." Yu Fan points out: The Water represents passage, and the second line changes to the Earth, which blocks the first line, thus representing blockage. Cui Jin explains from the meaning: The first line is at the beginning of restriction, with the sixth line in the fourth position corresponding to it. The sixth line belongs to the Water, which represents danger and is an image of blockage. Restricting oneself and being content with blockage, even though not passing through, can be said to understand the distinction between passage and blockage. "Door and courtyard" refers to the inner courtyard, being cautious and careful in maintaining the measure, so not going out and having no blame. Li Dingzuo's commentary says: The first line corresponds with the sixth line in the fourth position. The mutual structure of the sixth line is Water and Mountain. Mountain represents the gate, and the sixth line is in the middle of the Mountain structure, which is exactly the inner gate, the image of door and courtyard.

九二：不出門庭，凶。虞翻曰：變而之坤，艮為門庭。二失位不變，出門應五，則凶。故“言不出門庭，凶”矣。《象》曰：不出門庭凶，失時極也。虞翻曰：極，中也。未變之正，失時極矣。

The line statement for the second line says: "Not going out of the courtyard, calamity." Yu Fan explains that the second line changes into the Earth trigram, where the Mountain trigram represents the courtyard; the second line is out of its proper position but refuses to change, instead wanting to go out to respond to the fifth line, thus resulting in calamity, so the line statement says "Not going out of the courtyard, calamity." The Small Image Commentary says "Not going out of the courtyard, calamity, because the timing is lost." Yu Fan interprets "extreme" as the center, meaning that the second line did not change in time to become correct, thus missing the middle path of the timing.

六三：不節若，則嗟若，無咎。虞翻曰：三，節家君子也。失位，故節若。嗟，哀號聲。震為音聲，為出。三動得正，而體離坎，涕流出目，故“則嗟若”。得位乘二，故“無咎”也。《象》曰：不節之嗟，又誰咎也。王弼曰：若，辭也。以陰處陽，以柔乘剛，違節之道，以至哀嗟。自己所至，無所怨咎，故曰“又誰咎”矣。

The line statement for the third line says: "If one does not regulate, then one will lament, but there is no blame." Yu Fan explains: The third line is a gentleman in the hexagram of Regulation; it loses its proper position, hence the image of being unable to regulate. "Lament" refers to the sound of sorrow, with the trigram Zhen (Thunder) representing sound and movement; when the sixth line moves, it attains the correct position, and the hexagram contains both Li (Fire) and Kan (Water), indicating tears flowing from the eyes, hence "lamenting continuously." After the change, it attains its position and is supported by the ninth line in the second position, so there is no blame. The Small Image Commentary says, "Lamenting due to lack of regulation, who can blame?" Wang Bi explains: "If" is a particle; the sixth line, being a yin line in a yang position, uses a flexible line to dominate a strong line, thus violating the principle of regulation, leading to lamentation. This is self-inflicted, so one cannot blame others, hence "who can blame?"

六四：安節，亨。虞翻曰：二已變，艮止坤安。得正承五，有應於初，故“安節亨”。《象》曰：安節之亨，承上道也。《九家易》曰：言四得正奉五，上通於君，故曰“承上道也”。九五：甘節，吉。往有尚。虞翻曰：得正居中，坎為美，故“甘節吉”。往謂二。二失正，變往應五，故“往有尚”也。《象》曰：甘節之吉，居位中也。虞翻曰：艮為居，五為中，故“居位中也”。

The fourth line statement says: "Maintaining the proper measure, it is smooth." Yu Fan explains: Nine in the second has changed, and in the hexagram, Gen represents stopping and Kun represents peace; Six in the fourth is in the correct position and is above Nine in the fifth, and below it corresponds with Nine at the beginning. Therefore, it is said "maintaining the proper measure and being smooth." The Small Image Commentary says "the smoothness of maintaining the proper measure comes from following the superior path." The Nine Schools Commentary elaborates: this refers to Six in the fourth being in the correct position and serving Nine in the fifth, moving upward to the sovereign, hence "following the superior path." The fifth line statement says: "A sweet measure, auspicious. Going forward, there is honor." Yu Fan says: Nine in the fifth is in the correct position and is in the center; Kan represents beauty, so "a sweet measure is auspicious." "Going forward" refers to Nine in the second, which has lost the correct position, changed and moved forward to correspond with Five, hence "going forward will be honored." The Small Image Commentary says "the auspiciousness of a sweet measure comes from being in the central position." Yu Fan points out that Gen represents dwelling and Five represents the central position, hence "dwelling in the central position."

上六：苦節，貞凶，悔亡。虞翻曰：二三變，有兩離，火炎上作苦，故“苦節”。乘陽，故“貞凶”。得位，故“悔亡”。干寶曰：《彖》稱苦節不可貞，在此爻也。稟險伏之教，懷貪狠之志，以苦節之性，而遇甘節之主，必受其誅，華士、少正卯之爻也。故曰“貞凶”。苦節既凶，甘節志得，故曰“悔亡”。《象》曰：苦節貞凶，其道窮也。荀爽曰：乘陽於上，無應於下，故“其道窮也”。

The line statement for the sixth line at the top says: "A harshly strict regimen, if maintained, brings misfortune, but regret disappears." Yu Fan explains: the second and third lines change, resulting in two instances of the trigram Li (Fire). Since fire ascends and produces a bitter taste, it is said "a regimen that becomes harshly strict." The sixth line overpowers the yang line, so maintaining it brings misfortune; however, since it is a yin line in a yin position and occupies the correct place, regret disappears. Gan Bao explains using historical examples: the "彖传" says "a harshly strict regimen is not sustainable," which refers to this line. Such people are tainted by hidden sinister tendencies, harbor greedy and cruel intentions, and maintain a harshly strict nature. When they encounter a wise ruler who practices a moderate and sweet regimen, they will certainly be punished. This is exactly the kind of person that Jiang Taigong executed, the Huashì, and Confucius executed, the Shaozhengmou. Therefore, it is said "maintaining a harshly strict regimen brings misfortune." Since a harshly strict regimen has already brought misfortune, the way of a moderate and sweet regimen is established, so it is said "regret disappears." The "Small Image Commentary" says "a harshly strict regimen, if maintained, brings misfortune, for its way is exhausted." Xun Shuang points out: the sixth line is at the top and overpowers the yang line; below it, it has no correct corresponding line, so its way is exhausted.

《序卦》曰：節而信之，故受之以中孚。崔覲曰：節以制度，不傷財，不害民，則人信之，故言節而信之，故受之以中孚也。（兌下巽上）。中孚：虞翻曰：訟四之初也。坎孚象在中，謂二也，故稱“中孚”。此當從四陽二陰之例。遁陰未及三，而大壯陽已至四，故從訟來。二在訟時，體離為鶴。在坎陰中，有“鳴鶴在陰”之義也。

The "Xugua Zhuan" says: "After there is regulation, people will believe and be convinced, hence the 'Jie' hexagram is followed by the 'Zhongfu' hexagram." Cui Jin explains: by using systems and regulations to control, without damaging property or harming the people, people will believe in him, hence it is said, "After being regulated, there is trust, hence it is followed by Zhongfu." The Zhongfu hexagram has the兑 (Lake) below and the 巽 (Wind) above. Yu Fan explained using hexagram changes: Zhongfu comes from the "Song" hexagram with its fourth line moving down to the first line; the Kan (Water) represents trust, and the image of faith is located in the middle of the hexagram, referring to the Nine in the Second line, hence it is called "Zhongfu." This hexagram should be understood according to the general pattern of a hexagram with four yang lines and two yin lines: in the "Dun" hexagram, the yin line has not yet reached the third line, while in the "Dazhuang" hexagram, the yang line has already reached the fourth line, so it is determined that it comes from the "Song" hexagram. The Nine in the Second line in the "Song" hexagram was in the Li (Fire) structure, and Li represents the crane, and it was also in the dark area of Kan (Water), which exactly matches the meaning of the second line statement "A crane is in the shade."

豚魚吉。案：坎為豕。訟四降初折坎，稱“豚”。初陰升四，體巽為魚。中，二。孚，信也。謂二變應五，化坤成邦，故“信及豚魚”，吉矣。虞氏以三至上體遯，便以豚魚為遁魚，雖生曲象之異見，乃失化邦之中信也。

The Hexagram Statement says, "Pig and fish are auspicious." Li Dingzuo's commentary explains: Kan represents the pig, and the fourth line of the讼卦 descends to the first position, thus damaging the Kan structure, hence it is called "pig," meaning a small pig; the yin of the first line ascends to the fourth line and occupies the Xun structure, Xun representing fish. "Zhong" refers to the nine in the second line, and "Fu" means sincerity. It means that the nine in the second line changes and responds to the nine in the fifth line, transforming into Kun and showing the image of a state, so sincerity can extend even to such humble creatures as pigs and fish, thus being auspicious. Yu Fan interprets the third line to the top line as the image of Duan, taking "pig and fish" to mean fish fleeing, which although presents an alternative and circuitous method of symbolic interpretation, loses the original meaning of sincerity and uprightness embodied in the transformation of the state.

利涉大川。虞翻曰：坎為大川。謂二已化邦，三利出涉坎。得正，體渙。渙，舟楫象。故“利涉大川，乘木舟虛也”。利貞。虞翻曰：謂二利之正，而應五也。中孚以利貞，乃應於天也。《彖》曰：中孚，柔在內而剛得中，說而巽孚，王肅曰：三、四在內，二、五得中，兌說而巽順，故“孚”也。乃化邦也。虞翻曰：二化應五成坤，坤為邦，故“化邦”也。

The Hexagram Statement says, "It is advantageous to cross a great river." Yu Fan explains: Kan represents a great river; Nine in the Second has already transformed into a state or country, so Six in the Third becomes advantageous to emerge and cross the water of Kan. After the transformation, the hexagram becomes Huan, which has the image of a boat and oars, so it says, "It is advantageous to cross the great river, by riding on a hollow wooden boat." The Hexagram Statement also says, "It is advantageous to maintain the correct course." Yu Fan says: This refers to Nine in the Second being advantageous to transform and achieve the correct position, thus corresponding with Nine in the Fifth; with Zhongfu, maintaining the correct course is advantageous, so it can correspond with the heavenly way. The Commentary on the Judgment says, "Zhongfu, the soft lines are within and the strong lines are in the center, joy and following lead to trust." Wang Su explains: Six in the Third and Six in the Fourth, the two soft lines, are within the hexagram, while Nine in the Second and Nine in the Fifth, the two strong lines, each occupy the central positions. Below is兑 (Joy), above is Xun (Following), so it is possible to have trust. The Commentary on the Judgment says, "It can transform the state." Yu Fan explains: When Nine in the Second transforms and corresponds with Five, it becomes Kun, which represents a state or country, so it says, "It can transform and nurture the state."

豚魚吉：信及豚魚也。荀爽曰：豚魚，謂四、三也。艮為山陸，豚所處。三為兌澤，魚所在。豚者卑賤，魚者幽隱，中信之道，皆及之矣。利涉大川，乘木舟虛也。王肅曰：中孚之象，外實內虛，有似可乘，虛木之舟也。中孚以利貞，乃應乎天也。虞翻曰：訟乾為天，二動應乾，故“乃應乎天也”。

The Commentary on the Judgment says, "A pig and fish are auspicious, for sincerity extends even to a pig and fish." Xun Shuang explains: "Pig and fish" refer to the sixth line in the fourth position and the sixth line in the third position. The sixth line in the fourth position is in the position of Gen, which represents mountain land, the place where a pig resides; the sixth line in the third position is in the position of Dui, which represents a marsh, the place where fish dwell. A pig is lowly, fish are hidden, yet the way of sincerity and uprightness extends even to them. The Commentary on the Judgment says, "It is advantageous to cross a great river, for it is like riding on an empty wooden boat." Wang Su explains: the hexagram Zhong Fu has two solid lines on the outside and two empty lines in the middle, resembling an empty wooden boat that can be ridden. The Commentary on the Judgment says, "Zhong Fu is advantageous to maintain uprightness, for it responds to heaven." Yu Fan points out: in the hexagram Song, Qian represents heaven, and the ninth line in the second position moves to correspond with Qian, thus it is said to respond to the heavenly way.

《象》曰：澤上有風，中孚。崔覲曰：流風令於上，布澤惠於下，中孚之象也。君子以議獄緩死。虞翻曰：君子，謂乾也。訟坎為獄；震為議，為緩；坤為死。乾四之初，則二出坎獄。兌說震喜，坎獄不見，故“議獄緩死”也。

The Great Image Commentary says: "Wind over marsh, this is Middle Trust." Cui Jin explains: those above are like wind spreading commands, those below are like marshes receiving grace, which is the image of Middle Trust. The text then says, "The superior man acts by deliberating on cases and delaying executions." Yu Fan says: "The superior man" refers to Qian. In the讼卦, Kan represents prison, Zhen represents deliberation and leniency, and Kun represents death. The fourth line of Qian moves down to the first position, so the nine in the second line escapes the prison of Kan; Dui represents joy, Zhen represents joy, and the image of prison disappears, hence it is said, "deliberating on cases and delaying executions."

初九：虞吉，有它不燕。荀爽曰：虞，安也。初應於四，宜自安虞；無意於四，則吉。故曰“虞吉”也。四者承五，有它意於四，則不安，故曰“有它不燕”也。《象》曰：初九虞吉，志未變也。荀爽曰：初位潛藏，未得變而應四也。

The first line statement says: "Yú jí, yǒu tā bù yàn." Xun Shuang explains that "Yú" means safety: the first line, which is nine, corresponds with the fourth line, six. It should remain in its own position and be secure. If it does not have other thoughts about the fourth line, it will be auspicious, hence "Yú jí." The fourth line is supporting the fifth line, nine. If the first line has other intentions toward it, it will not be at ease, hence "having other thoughts leads to discomfort." The Small Image Commentary says, "The first line's safety is due to its unchanging intention." Xun Shuang explains: the first line is in a position that should remain hidden and not yet move to respond to the fourth line.

九二：鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。虞翻曰：靡，共也。震為鳴；訟離為鶴，坎為陰夜，鶴知夜半。故“鳴鶴在陰”。二動成坤，體益。五艮為子，震巽同聲者相應，故“其子和之”。坤為身故稱“我”。吾，謂五也。離為爵，爵，位也。坤為邦國，五在艮，閽寺庭闕之象。故稱“好爵”。五利二變，之正應坎，故“吾與爾靡之”矣。《象》曰：其子和之，中心願也。虞翻曰：坎為心，動得正應五，故“中心願也”。

The line statement for the second line says: "A crane calls in the shade, its young respond in harmony; I have a fine cup of wine, and I will share it with you." Yu Fan interprets "靡" as "to share." Zhen represents calling; in the卦 of Strife, Li represents the crane, and Kan represents a dark night. The crane can sense the middle of the night and calls, so it is said "a crane calls in the shade." When the second line moves, it becomes Kun, and the overall卦 becomes Benefit. The fifth line is Gen, which represents the young male, so it is called "its young." Zhen and Xun share the same sound, so it is said "its young respond in harmony." Kun represents the body, so it refers to "I"; "wu" refers to the fifth line. Li represents the cup, and the cup is the rank; Kun represents the state, and the fifth line is at Gen, which has the image of a gatekeeper and the gate before the courtyard, so it is called "a fine cup." The fifth line is favorable for the second line to change and become correct, and it corresponds with Kan, so it is said "I will share it with you." The Small Image Commentary says "its young respond in harmony, it is the inner wish." Yu Fan points out: Kan represents the heart, and when the second line moves to become correct and corresponds with the fifth line, it is the inner wish.

六三：得敵，或鼓或罷，或泣或歌。荀爽曰：三四俱陰，故稱“得”也。四得位，有位。故鼓而歌。三失位，無實。故罷而泣之也。《象》曰：或鼓或罷，位不當也。王弼曰：三四俱陰，金木異性，敵之謂也。以陰居陽，自強而進，進而礙敵。故“或鼓”也。四履正位，非三敵所克，故“或罷”也。不勝而退，懼見侵陵，故“或泣”也。四履謙巽，不報仇敵，故“或歌”也。歌泣無恆，位不當也。

The line statement for the third line says: "Meeting an enemy, sometimes drumming, sometimes giving up, sometimes weeping, sometimes singing." Xun Shuang explains that both the third and fourth lines are yin lines, and since they are of the same type, they are called "meeting an enemy." The fourth line is in its proper position and has a solid position, so it drums and sings. The third line is out of position and has nothing solid in the middle, so it gives up and weeps. The Small Image Commentary says, "Sometimes drumming, sometimes giving up, because the position is not appropriate." Wang Bi offers another interpretation: the third and fourth lines are both yin lines. The trigrams for the third line is Dui (Lake), which is metal, and for the fourth line is Xun (Wind), which is wood. Since their natures are different, they are called "enemy." The third line, being yin in a yang position, forcefully exerts itself and advances, but is blocked by the enemy, so "sometimes drumming," drumming to fight. The fourth line is in a proper position, which the third line, as an enemy, cannot overcome, so "sometimes giving up," and thus withdraws. Failing to win and retreating, it fears being attacked, so "sometimes weeping." However, the fourth line is humble and compliant, not retaliating against the enemy, so the third line "sometimes sings." Alternating between singing and weeping without a fixed state, is because it is in an inappropriate position.

六四：月幾望，馬匹亡，無咎。虞翻曰：訟坎為月，離為日。兌西震東。月在兌二，離為震三，日月象對。故“月幾望”。乾坎兩馬匹，初四易位，震為奔走，體遁山中，乾坎不見，故“馬匹亡”。初四易位，故“無咎”矣。《象》曰：馬匹亡，絕類上也。虞翻曰：訟初之四，體與上絕，故“絕類上”也。

The line statement for the fourth line says: "The moon is nearly full, horses are lost, there is no blame." Yu Fan explains: In the卦 of Strife, Kan represents the moon and Li represents the sun; Dui is in the west and Zhen is in the east. The moon is in the position of the second line of Dui, and the sun is in the position of the third line of Zhen. The sun and moon are opposite each other east and west, so it is said "the moon is nearly full." Both Kan and Qian represent horses, and two horses form a pair; the first line and the fourth line exchange positions, Zhen represents movement, and the structure of the hexagram is like retreating into the mountains. The images of Qian and Kan horses are no longer present, so it is said "horses are lost." Because the first and fourth lines exchange positions and each occupies the correct place, there is no blame. The Small Image Commentary says "horses are lost, they are separated from their kind and ascend." Yu Fan points out: In the卦 of Strife, the first line moves up to the fourth line, and its structure is disconnected from the upper trigram, so it is said "separated from their kind and ascend."

九五：有孚攣如，無咎。虞翻曰：孚，信也。謂二在坎為孚，巽繩艮手，故“攣”。二使化為邦，得正應已，故“無咎”也。《象》曰：有孚攣如，位正當也。案：以是成五，有信。攣二使變已，是“位正當也”。

The line statement for the fifth line says: "There is sincerity and a close connection, without blame." Yu Fan explains: "Faith" refers to sincerity; the second line is in the center of Kan, and Kan represents faith, hence it is called "faith." Xun represents a rope, Gen represents a hand, a hand holding a rope to tie up, hence it is called "挛," meaning a firm connection. The fifth line causes the second line to change into the state of a state, and the second line is in the correct position and corresponds with itself, hence there is no blame. The Small Image Commentary says, "There is sincerity and a close connection, because the position is proper." Li Dingzuo's commentary says: precisely because of this, the virtue of the fifth line is established, which is called having faith; tying up the second line to make it change and correspond with itself, this is called "the position is proper."

上九：翰音登于天，貞凶。虞翻曰：巽為雞，應在震，震為音。翰，高也。巽為高，乾為天。故“翰音登于天”。失位，故“貞凶”。《禮》薦牲，雞稱翰音也。《象》曰：翰音登于天，何可長也。侯果曰：窮上失位，信不由中；以此申命，有聲無實；中實內喪，虛華外揚。是“翰音登天”也。巽為雞，雞曰翰音。虛音登天，何可久也。

The line statement for the topmost yao (line) says: "The sound of a chicken's call ascends to heaven, and it is ominous." Yu Fan explains: Xun represents a chicken, and the topmost yao corresponds to Zhen, which represents sound; "Han" means high, and Xun also represents high, while Qian represents heaven. Therefore, it is said "the sound of a chicken's call ascends to heaven." The topmost yao has lost its proper position, so if it remains fixed, it will be ominous. The Book of Rites records that when offering sacrifices, a chicken is called "Han yin." The Small Image Commentary says "the sound of a chicken's call ascends to heaven, how can it last long?" Hou Guo explains: the topmost yao has reached the extreme at the top and has lost its position; its sincerity is not genuine. Using such sincerity to issue commands results only in empty sound without substance. The inner truth has been lost, and empty words are displayed outwardly. This is called "the sound of a chicken's call ascending to heaven." Xun represents a chicken, and the name of the chicken in sacrifice is called "Han yin." Empty sound rises to the heavens, how can it last long?

《序卦》曰：有其信者必行之，故受之以小過。韓康伯曰：守其信者，則失貞而不諒之道，而以信為過也。故曰“小過”。（艮上震上）。小過：亨，利貞。虞翻曰：晉上之三。當從四陰二陽，臨觀之例。臨陽未至三，而觀四已消也；又有飛鳥之象，故知從晉來。杵臼之利，蓋取諸此。柔得中而應乾剛，故“亨”。五失正，故利貞。“過以利貞，與時行也。”

The "Sequence of Hexagrams" says: "Those who uphold sincerity will certainly act upon it, so after Zhong Fu comes Xiao Guo." Han Kangbo explains: those who cling rigidly to small trust are losing the correct path of "zheng but not liang," taking upholding trust to an extreme, hence it is called "Xiao Guo." The hexagram Xiao Guo has Zhen below and Gen above (the original text says "Gen above Zhen above," the second "above" should be "below"). The hexagram statement says: "It is smooth, beneficial to upholding sincerity." Yu Fan explains through hexagram transformation: Xiao Guo comes from the upper line of Jin moving down to the third line. It should be understood according to the general pattern of a hexagram with four yin lines and two yang lines, referring to Lin and Guan for comparison: the yang lines of Lin have not yet reached the third line, while the yang line of Guan at the fourth line has already disappeared; this hexagram also has the image of flying birds, so it is determined to have come from Jin. The "Great Treatise" says that the benefit of the pestle and mortar is taken as an image of Xiao Guo, probably based on this image. The flexible lines are in the middle and correspond to the firm yang of Qian, hence it is smooth; the sixth line loses its proper position, hence it says "beneficial to upholding sincerity." The "Commentary on the Judgment" elaborates this as "exceeding through upholding sincerity, following the time."

可小事，虞翻曰：小謂五。晉坤為事。柔得中。故“可小事”也。不可大事。虞翻曰：大事，四。剛失位而不中。故“不可大事”也。飛鳥遺之音，不宜上，宜下，大吉。虞翻曰：離為飛鳥，震為音，艮為止。晉上之三，離去震在，鳥飛而音止。故“飛鳥遺之音”。上陰乘陽，故“不宜上”。下陰順陽，故“宜下，大吉”。俗說或以卦象二陽在內，四陰在外，有似飛鳥之象，妄矣。

The Hexagram Statement says, "It is suitable for small matters." Yu Fan explains: "Small" refers to the line six in the fifth position. In the Hexagram of Progress, the Earth trigram represents matters, and the flexible line occupies the center, so small matters can be undertaken. The Hexagram Statement also says, "It is not suitable for great matters." Yu Fan points out: "Great matters" refer to the line nine in the fourth position. The strong line is out of its proper place and does not occupy the center, so great matters are not suitable. The Hexagram Statement further says, "A flying bird leaves its sound; it is not suitable to go up, but suitable to go down, resulting in great good fortune." Yu Fan says: The trigram Li represents a flying bird, the trigram Zhen represents sound, and the trigram Gen represents stopping. In the Hexagram of Progress, the top line moves down to the third line. The image of Li disappears while the image of Zhen remains. The bird has flown away, but its sound remains, so it is said, "A flying bird leaves its sound." The yin line above is overpowering the yang line below, so "it is not suitable to go up." The yin line below is following the yang line, so "it is suitable to go down, resulting in great good fortune." Common interpretations claim that the hexagram has two yang lines inside and four yin lines outside, resembling a flying bird spreading its wings. Yu Fan condemns this as baseless.

《彖》曰：小過，小者過而亨也。過以利貞，與時行也。荀爽曰：陰稱小。謂四應初，過二而去。三應上，過五而去。五處中，見過不見應。故曰“小者過而亨也”。柔得中，是以小事吉也。虞翻曰：謂五也。陰稱小，故“小事吉也”。剛失位而不中，是以不可大事也。虞翻曰：謂四也。陽稱大，故“不可大事也”。

The Commentary on the Judgment says: "Small excess, small things exceeding and thus achieving success. Excess is beneficial for uprightness, and it is in harmony with the time." Xun Shuang explains that the yao referred to as "small" are the yin lines. The line nine in the fourth position responds to the line six at the beginning and must pass over the line six in the second; the line nine in the third position responds to the line six at the top and must pass over the line six in the fifth. The line six in the fifth position is in the central position, only seeing others passing over itself and not seeing those that correspond with itself, hence it is said "small things passing over and thus achieving success." The Commentary on the Judgment says "the yin line is in the central position, hence small matters are auspicious." Yu Fan points out that this refers to the line six in the fifth position. Since yin is called "small," small matters bring auspiciousness. The Commentary on the Judgment says "the yang line loses its position and is not in the central position, hence great matters are not possible." Yu Fan points out that this refers to the line nine in the fourth position. Since yang is called "great," great matters are not possible.

有飛鳥之象焉，飛鳥遺之音。宋衷曰：二陽在內，上下各陰，有似飛鳥舒翮之象，故曰“飛鳥”。震為聲音，飛而且鳴，鳥去而音止，故曰“遺之音”也。不宜上，宜下，大吉。上逆而下順也。王肅曰：四、五失位，故曰“上逆”。二、三得正，故曰“下順”也。《象》曰：山上有雷，小過。侯果曰：山大而雷小，山上有雷，小過於大，故曰“小過”。

The Commentary on the Judgment says, "There is an image of a flying bird, a flying bird leaving behind its sound." Song Zhong explains: two yang lines are in the hexagram, with yin lines above and below, resembling a flying bird spreading its wings, hence the term "flying bird"; Zhen represents sound, and a bird flies while making a sound. Although the bird has flown away, its sound remains, hence the phrase "leaving behind its sound." The Commentary on the Judgment also says, "It is not suitable to go upward, but suitable to go downward, which brings great good fortune. This is because going upward is against the trend and going downward follows the trend." Wang Su explains: the fourth and fifth lines are out of their proper positions, hence "going upward is against the trend"; the second and third lines are in their proper positions, hence "going downward follows the trend." The Great Image Commentary says, "Thunder on a mountain, small excess." Hou Guo explains: the mountain is large and the thunder is small. The thunder sounds on the mountain, which is a small thing slightly exceeding a large one, hence the term "small excess."

君子以行過乎恭，虞翻曰：君子，謂三也。上貴三賤，晉上之三，震為行，故“行過乎恭”。謂三致恭以存其位，與謙三同義。喪過乎哀，虞翻曰：晉坤為喪，離為目，艮為鼻，坎為涕洟。震為出，涕洟出鼻目：體大過，遭死喪，過乎哀也。用過乎儉。虞翻曰：坤為財用，為吝嗇。艮為止，兌為小。小用密止，雲不雨。故“用過乎儉”也。

The Great Image says, "The superior man acts with excessive reverence." Yu Fan explains: "The superior man" refers to the Nine in the Third. The top line is noble while the third line is humble. In the Progress卦, the top line is below the third line. Zhen represents movement, so it is said "movement is excessive in reverence," meaning the Nine in the Third exhausts his reverence to maintain his position, which is similar to the meaning of the Nine in the Third in the Humility卦. The text says "sorrow exceeds grief." Yu Fan says: In the Progress卦, Kun represents mourning, Li represents eyes, Gen represents nose, Kan represents tears and snot, and Zhen represents movement. Tears and snot flow from the nose and eyes. The structure of the hexagram also includes Great Excess, encountering matters of death and mourning, so sorrow is excessive. The text says "excessive frugality in use." Yu Fan says: Kun represents wealth and use, as well as stinginess, Gen represents stopping, and Dui represents smallness. Use is small and closely restricted without being applied, like dense clouds without rain, so it is said "excessive frugality in use."

初六：飛鳥以凶。虞翻曰：應四。離為飛鳥。上之三，則四折入，大過死，故“飛鳥以凶”。《象》曰：飛鳥以凶，不可如何也。虞翻曰：四死大過，故“不可如何也”。六二：過其祖，遇其妣虞翻曰：祖謂祖母，初也。母死稱妣。謂三坤為喪，為母，折入大過死，故稱“祖”也。妣二過初，故“過其祖”五變，三體姤遇，故遇妣也。

The line statement for the first line says, "A flying bird meets misfortune." Yu Fan explains that the first line corresponds with the fourth line, and the trigram Li represents a flying bird; the top line of the Jin hexagram moves down to the third line, and the fourth line is thus incorporated into Da Guo, resulting in a death image, hence the statement "a flying bird meets misfortune." The Small Image Commentary says, "A flying bird meets misfortune, there is nothing that can be done about it." Yu Fan points out that the fourth line is trapped in Da Guo and dies, so there is nothing that can be done. The line statement for the second line says, "Passing by his grandmother, meeting his mother." Yu Fan explains that "grandmother" refers to the grandmother, that is, the first line; after the mother's death, she is called "mother." The third line is in the trigram Kun, which represents mourning and motherhood, and is incorporated into Da Guo, resulting in death, so it is called "grandmother." The second line passes over the first line, hence "passing by his grandmother"; the fifth line changes, and the third line becomes Gou, which represents meeting, hence "meeting his former mother."

不及其君，遇其臣，無咎。虞翻曰：五動為君，晉坎為臣；二之五隔三；艮為止，故“不及其君”止。如承三得正，體姤遇象，故“遇其臣，無咎”也。《象》曰：不及其君，臣不可過也。虞翻曰：體大過，下止，舍巽下，故“不可過”。與隨三同義。

The line statement continues, "Not reaching its ruler, meeting its minister, no blame." Yu Fan explains: When the line six five moves, it becomes the ruler; in the hexagram Jin, Kan represents the minister. Line six two wants to ascend to the fifth position, but is blocked by the third line in between, and Gen represents stopping, so "not reaching its ruler" and stopping. If it supports nine three and attains the correct position, the hexagram takes the form of Gou, indicating meeting the minister, hence "meeting its minister, no blame." The Small Image Commentary says, "Not reaching its ruler, the minister cannot go beyond." Yu Fan points out: The hexagram is Da Guo, with the lower trigram representing stopping, and the upper trigram placed below Xun, so the minister cannot exceed its proper role; this is similar in meaning to line six three of the hexagram Suí.

九三：弗過防之，從或戕之，凶。虞翻曰：防，防四也。失位從或，而欲折之初。戕，殺也。離為戈兵，三從離上入坤，折四死大過中，故“從或戕之，凶”也。《象》曰：從或戕之，凶如何也。虞翻曰：三來戕四，故“凶如何也”。

The third line statement says: "Not exceeding the defense, following perhaps being killed, calamity." Yu Fan explains: "Defense" refers to guarding against nine four; nine four is out of position and follows others, bending and yielding, wanting to bring nine three down to the first position. "Killing" means to kill; fire represents weapons, nine three comes from above the fire trigram into the earth trigram, thus injuring nine four and causing its death within the great excess. Therefore, it says "following perhaps being killed, calamity," meaning that following blindly may result in being killed, hence calamity. The Small Image Commentary says "following perhaps being killed, calamity," and Yu Fan points out that it is nine three who kills nine four, thus lamenting how calamitous it is.

九四：無咎，弗過遇之，《九家易》曰：以陽居陰，行過乎恭。今雖失位，遇則進五，故“無咎”也。四體震動，位既不正，當動上居五，不復過五，故曰“弗過遇之”矣。往厲必戒，勿用永貞。荀爽曰：四往危五，戒備於三，故曰“往厲必戒”也。勿長居四，當動上五，故“用永貞”。《象》曰：弗過遇之，位不當也。往厲必戒，終不可長也。虞翻曰：體否上傾，故“終不可長”矣。

The fourth line statement says: "No blame, not exceeding and meeting." The "Nine Schools Commentary" explains: The fourth line, being a yang line in a yin position, acts with excessive reverence. Although it is out of its proper position, as long as it can meet and move up to the fifth position, there will be no mistake. The fourth line is in the trigram Zhen (Thunder), which is active, and since its position is not correct, it should move upward to the fifth position, not exceeding it, hence saying "not exceeding and meeting." The line statement continues: "Going forward brings danger, be cautious, do not use it permanently in sincerity." Xun Shuang explains: The fourth line going forward would endanger the fifth line, and it also needs to be cautious of the third line, hence saying "going forward brings danger, be cautious"; do not remain long in the fourth line, but move upward to the fifth line, so it is not appropriate to stay in this position long. The "Small Image Commentary" says: "Not exceeding and meeting, because the position is not appropriate. Going forward brings danger, it cannot be long." Yu Fan points out: The structure of the hexagram is like the hexagram of "Obstruction," and the upper trigram is overturned, so it is ultimately not appropriate to stay long.

六五：密雲不雨，自我西郊。虞翻曰：密，小也。晉坎，在天為雲，墜地成雨。上來之三，折坎入兌，小為密。坤為自我。兌為西。五動乾為郊。故“密雲不雨，自我西郊”也。公弋取彼在穴。虞翻曰：公謂三也。弋，矰繳射也。坎為弓彈。離為鳥矢。弋無矢也，巽繩連鳥，弋人鳥之象。艮為手，二為穴，手入穴中，故“公弋取彼在穴”也。《象》曰：密雲不雨，已上也。虞翻曰：謂三坎水，已之上六，故“已上也”。

The line statement for the fifth line says: "Clouds gather closely but do not rain, coming from my western suburb." Yu Fan explains: "Close" means small. In the卦 of晋, the trigram Kan (Water) in the heavens represents clouds, and when it falls to the ground, it becomes rain. The top line comes down to occupy the third line, and the trigram Kan is broken and enters the trigram Dui (Lake), so small becomes close. The trigram Kun represents "self," Dui is in the west, and the fifth line, when moved, becomes Qian (Heaven), which represents the suburbs. Therefore, it says "clouds gather closely but do not rain, coming from my western suburb." The line statement continues: "The king shoots the bird in the hole." Yu Fan says: "The king" refers to the third line; "shoot" means using a short arrow with a silk thread to hunt. The trigram Kan represents the bow and the arrow, and the trigram Li (Fire) represents birds and arrows. The method of shooting with a snare does not exclusively use arrows, but rather uses the trigram Xun (Wind) representing the silk thread to catch the bird that has been shot. The trigram Gen (Mountain) represents the hand, and the second line represents a hole. The hand goes into the hole, so it says "the king uses the snare to catch the bird in the hole." The Small Image Commentary says, "Clouds gather closely but do not rain, already above." Yu Fan points out that the water of the third line has already risen to the top line, so it has already gone up.

上六：弗遇過之，飛鳥離之，凶，是謂災眚。虞翻曰：謂四已變之坤，上得之三，故“弗遇過之”。離為飛鳥，公弋得之，鳥下入艮手而死，故“飛鳥離之凶”。晉坎為災眚，故“是謂災眚”矣。《象》曰：弗遇過之，已亢之。虞翻曰：飛下稱亢。晉上之三，故“已亢也”。

The line statement for the top line says: "Not meeting, passing over, flying birds are shot by the king, calamity, this is called disaster." Yu Fan explains: Nine in the fourth has changed into the earth trigram, and the top line comes down to the third line, so it is said "not meeting, passing over." Fire represents flying birds, the king uses a bow and arrow to shoot the bird, the bird falls into the mountain trigram and dies, so it is said "flying birds are caught in a net, calamity." In the卦 of晋, the water trigram is disaster, so it is said "this is called disaster." The Small Image Commentary says "not meeting, passing over, already excessive." Yu Fan points out: descending from flying is called "excessive," the top line of the晋卦 comes down to the third line, so it is said that it has already reached the extreme of excess.

《序卦》曰：有過物者必濟，故受之以既濟。韓康伯曰：行過乎儉，可以矯世厲俗，有所濟也。（離下坎上）。既濟：亨小。利貞。虞翻曰：泰五之二。小，謂二也。柔得中。故“亨小”。六爻得位，各正性命，保合大和故“利貞”矣。初吉，虞翻曰：初，始也。謂泰乾。乾知大始，故稱“初”。坤五之乾二，得正處中，故“初吉，柔得中也。”

The "Sequence of Hexagrams" states: "Those who act beyond the ordinary will surely achieve success, hence after the hexagram of Xiao Guo comes the hexagram of Ji Ji." Han Kangbo explains: excessive frugality can correct the customs of the world and refine the habits of people, thus achieving success. The hexagram of Ji Ji has the trigram of Li below and the trigram of Kan above. The hexagram statement says: "It is favorable to be small and to maintain the correct course." Yu Fan explains using the concept of changing hexagrams: the hexagram of Ji Ji comes from the hexagram of Tai with the fifth line moving down to the second line. "Small" refers to the line six in the second position, a yao of yin that is in the center, hence it says "It is favorable to be small." All six lines of the hexagram of Ji Ji are in their proper positions, which corresponds to what the "Commentary on the Judgment" of Qian says: "Each one establishes its own nature and preserves the great harmony," hence it is favorable to maintain the correct course. The hexagram statement says "Initial success." Yu Fan explains: "Initial" refers to the beginning, indicating the trigram of Qian in Tai. The "Great Treatise" says "Qian knows the beginning," hence it is called "initial." The fifth line of Kun moves down to the second line of Qian, attaining the correct position and being in the center, hence it says "Initially successful." The "Commentary on the Judgment" elaborates this as "the yin line is in the center."

終亂。虞翻曰：泰坤稱亂。二上之五，終止於泰，則反成否。子弒其父，臣弒其君天下無邦，終窮成坤，故“亂，其道窮”。《彖》曰：既濟亨，小者亨也。荀爽曰：天地既交，陽升陰降，故“小者亨也”。利貞，剛柔正而位當也。侯果曰：此本泰卦。六五降二，九二升五，是剛柔正當位也。初吉，柔得中也。虞翻曰：中，謂二。

The Hexagram Statement says "eventually leading to disorder." Yu Fan explains: in the Qian hexagram, the K'un is called disorder; the second line moves up to the fifth line, ultimately coming to rest in the Qian, which turns into the Pi hexagram. At that time, there would be sons killing fathers and ministers killing kings, the world without any states, reaching the extreme and fully forming the K'un structure, hence saying "eventually returning to disorder, its path is exhausted." The Commentary on the Judgment says "after crossing the river, success is achieved, small things are also successful." Xun Shuang explains: the heavenly and earthly energies have already communicated, the yang energy rises and the yin energy descends, so even small things can be successful. The Commentary on the Judgment says "favorable to uprightness, the firm and the yielding are proper and their positions are appropriate." Hou Guo points out: the Ji Ji hexagram originates from the Tai hexagram. In the Tai hexagram, the sixth line of the fifth position descends to the second line, and the nine in the second ascends to the fifth line, thus the firm and the yielding are each proper and their positions are all appropriate. The Commentary on the Judgment says "initially auspicious, the yielding is in the center." Yu Fan points out that "center" refers to the sixth line of the second position.

終止則亂，其道窮也。虞翻曰：反否終坤，故“其道窮也”。侯果曰：剛得正，柔得中，故“初吉”也。正有終極，濟有息止，止則窮亂，故曰“終止則亂，其道窮也”。一曰：殷亡周興之卦也。成湯應天，初吉也。商辛毒痛，終止也。由止，故物亂而窮也。物不可窮，窮則復始，周受其未濟而興焉。《乾鑿度》曰：既濟未濟者，所以明戒慎，全王道也。

The Commentary on the Judgment says, "When things come to a halt, disorder arises, for the path is exhausted." Yu Fan explains that the hexagram of Ji Ji (Completion) reverses back to the hexagram of Bi (Obstruction) and ultimately becomes Kun (Earth), hence the path is exhausted. Hou Guo says: the yang lines are in the correct positions and the yin lines are in the middle, hence "initial good fortune"; but all things that are correct must have an end, and completion also has a time of rest. Once it stops, disorder arises and the path is exhausted, hence "When things come to a halt, disorder arises, for the path is exhausted." He also offers another explanation: this is the hexagram of Yin Wang Zhou Xing (the decline of Yin and the rise of Zhou) — Cheng Tang (the founder of the Shang dynasty) was in harmony with the heavenly mandate, hence "initial good fortune"; King Zhou (of Shang) poisoned the world, hence "termination"; due to stagnation, things become disorderly and the path is exhausted. Things cannot remain exhausted forever; when exhausted, they return to the beginning. The Zhou dynasty rose precisely by continuing from the state of Wei Ji (Not Yet Completed). The Book of Changes: The Commentary on the Dryness says: the hexagrams of Ji Ji (Completion) and Wei Ji (Not Yet Completed) are used to illustrate the need for vigilance and caution in completing the Way.

《象》曰：水在火上，既濟。君子以思患而豫防之。荀爽曰：六爻既正，必當復亂，故君子象之。思患而豫防之，治不忘亂也。初九：曳其輪，濡其尾，無咎。《象》曰：曳其輪，義無咎也。宋衷曰：離者兩陽一陰。陰方陽圓，輿輪之象也。其一在坎中，以火入水，必敗，故曰“曳其輪”也。初在後，稱“尾”。尾濡曳，咎也。得正有應，於義要以危而無咎矣。

The Great Image Commentary says: "Water over fire, this is the image of completion. The gentleman thus understands the need to foresee calamities and prepare in advance." Xun Shuang explains: since all six lines have already taken their proper positions, they must inevitably turn toward disorder, so the gentleman takes this image as a model, foreseeing calamities and preparing in advance, which is why the world, even in times of peace and order, does not forget the possibility of disorder. The line statement and Small Image Commentary of the initial line nine say: "Dragging the wheel, wetting the tail, no blame." "Dragging the wheel, meaning no blame." Song Zhong explains: the Li hexagram consists of two yang lines enclosing a yin line; the yin line is square and the yang line is round, which corresponds to the image of a carriage and its wheel. Part of it is submerged in the Kan water, and fire entering water inevitably leads to destruction, so it is said "dragging the wheel." The initial line nine is at the end, so it is called "tail"; the tail being wet and dragged is naturally a mistake, but since it is in the correct position and has a proper response, from the perspective of principle, even though it is in a dangerous situation, it ultimately results in no blame.

六二：婦喪其佛，勿逐，七日得。虞翻曰：離為婦。泰坤為喪。佛發，謂鬒髮也。一名婦人之首飾。坎為玄云，故稱發。《詩》曰：鬒髮如雲。乾為首，坎為美；五取乾二之坤為坎，坎為盜，故“婦喪其佛”。泰震為七，故“勿逐，七日得”。與睽喪馬勿逐同義。佛，或作茀。俗說以佛為婦人蔽膝之茀，非也。

The Line Statement of the Second Line says: "The woman loses her hair, do not pursue, she will recover it in seven days." Yu Fan explains: In the Hexagram of Great Passage, the Earthly Element (Kun) represents loss, and the Fire Element (Li) represents a woman. "Hair" refers to thick, dark hair, which is also the name of a woman's ornament; the Water Element (Kan) represents black clouds, hence it is used to refer to hair. The Classic of Poetry, Wind of Song, "The Nobleman Goes to the Old Lady" says "her hair is like clouds." Heaven (Qian) represents the head, and Water (Kan) represents beauty; the Fifth Line takes the Second Line of Heaven and incorporates it into Earth to form Water, which also represents theft. Therefore, it says "the woman loses her ornament." In the Hexagram of Great Passage, the number of Zhen (Thunder) is seven, so it says "do not pursue, she will recover it within seven days," which is similar in meaning to the Hexagram of Parting, "lose the horse, do not pursue." The character "hair" in some versions is written as "fu"; common interpretations take it to mean the cloth used to cover the knees, but Yu Fan considers this incorrect.

《象》曰：七日得，以中道也。王肅曰：體柔應五，履順承剛，婦人之義也。佛，首飾。坎為盜。離為婦。喪其茀，鄰於盜也。勿逐自得，履中道也。二五相應，故“七日得”也。

The Small Image Commentary says, "After seven days, it is obtained, because it follows the middle path." Wang Su explains: Six in the Second, with a yao of flexibility, corresponds above to Nine in the Fifth. It moves with softness and upwardly supports a strong yao, which conforms to the way of a woman. "Fu" refers to ornaments; Kan represents thieves, and Li represents a woman. The reason the ornaments are lost is because they are adjacent to thieves. They are not sought after but are naturally regained, because the action follows the middle path. Six in the Second corresponds to Nine in the Fifth, and since two and five are separated by exactly seven, it is said that the ornaments will be recovered after seven days.

九三：高宗伐鬼方，三年克之，小人勿用。虞翻曰：高宗，殷王武丁。鬼方，國名。乾為高宗，坤為鬼方；乾二之坤五。故“高宗伐鬼方”。坤為年，位在三，故“三年”。坤為小人，二上克五，故“三年克之，小人勿用”。《象》曰：“憊也”。干寶曰：高宗，殷中興之君。鬼方，北方國也。高宗嘗伐鬼方，三年而後克之。離為戈兵，故稱“伐”。坎當北方，故稱“鬼”。在既濟之家，而述先代之功，以明周因於殷，有所弗革也。

The line statement for the third line says: "High King waged war against the Gufang people, and after three years he conquered them; small people should not be used." Yu Fan explains that High King refers to King Wu Ding of the Yin dynasty, and Gufang is the name of a country. The trigram Qian represents High King, and the trigram Kun represents Gufang. The second line of Qian moves up to the fifth line of Kun, hence "High King waged war against Gufang." The trigram Kun represents years, and its position is at the third line, hence "three years." The trigram Kun also represents small people, and the second line moving up to conquer the fifth line, hence "after three years he conquered them, small people should not be used." The Small Image Commentary concludes with "exhausted." Gan Bao, however, explains based on historical facts: High King was a rejuvenated ruler of the Yin dynasty, and Gufang was a northern country. High King once waged war against Gufang and only conquered it after three years. The trigram Li represents weapons, hence "waged war"; the trigram Kan is positioned in the north, hence "ghost." In the卦 of Ji Ji, recounting the achievements of previous dynasties, is to show that the Zhou dynasty inherited the systems of the Yin dynasty, and some systems remained unchanged.

《象》曰：三年克之，憊也。侯果曰：伐鬼方者，興衰除暗之征也。上六暗極，九三征之，三舉方及，故曰“三年克之”。興役動眾，聖猶疲憊，則非小人能為，故曰“小人勿用”。虞翻曰：坎為勞，故“憊也”。

The Small Image Commentary says, "After three years, it is conquered, indicating exhaustion." Hou Guo explains: waging war against the ghostly lands represents a campaign to revive decline and remove darkness. When the top hexagram line is at its darkest, the third line goes to attack it. It takes three military campaigns to reach it, hence the statement "conquered after three years." Mobilizing troops is exhausting even for a wise ruler, and thus not something a petty person can handle, hence the statement "a petty person should not be used." Yu Fan, however, explains from the hexagram imagery: Kan represents labor and toil, hence indicating exhaustion.

六四：繻有衣袽，終日戒。虞翻曰：乾為衣，故稱“繻”。袽，敗衣也。乾二之五，衣象裂壞，故“繻有衣袽”。離為日，坎為盜，在兩坎間，故“終日戒”。謂伐鬼方三年乃克。旅人勤勞，衣服皆敗，鬼方之民，猶或寇竊，故“終日戒”也。《象》曰：終日戒，有所疑也。盧氏曰：繻者，布帛端末之識也。袽者，殘幣帛，可拂拭器物也。繻有為衣袽之道也。四處明暗之際，貴賤無恆，猶或為衣或為袽也。履多懼之地，上承帝主，故終日戒慎，有所疑懼也。

Line 64: "There is a piece of cloth and a bundle of rags, and one remains on guard all day." Yu Fan explains: The trigram Qian represents cloth, so it is called "ru," meaning fine silk; "ru" refers to a worn-out old garment. The second line of Qian moves up to the fifth line, causing the image of cloth to break, hence "fine cloth becomes rags." The trigram Li represents the sun, and Kan represents thieves. Line 64 is between two Kan trigrams, so "one remains on guard all day." This refers to a military campaign against the Ghost Country lasting three years before it was conquered. The soldiers were exhausted and their clothes were worn out, yet the people of the Ghost Country still frequently raided and stole, hence the need for constant vigilance. The Small Image Commentary says, "remaining on guard all day, there is doubt." Lu's alternative interpretation: "Ru" refers to the markings on the ends of silk cloth, and "ru" refers to broken pieces of silk used for wiping objects. A piece of fine silk may also become rags. Line 64 is at the boundary between light and darkness, where status is unstable, just as cloth may become rags. It is on a place full of worries and fears, and above it is the ruler, so one remains on guard all day, cautious and doubtful.

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。虞翻曰：泰震為東，兌為西，坤為牛，震動五殺坤，故“東鄰殺牛”。在坎多眚，為陰所乘，故“不如西鄰之禴祭”。禴，夏祭也。離為夏。兌動二，體離，明。得正承五，順三。故“實受其福，吉大來也”。

The line statement for the fifth line says: "The eastern neighbor sacrifices a bull, but the western neighbor's simple summer sacrifice brings real blessings." Yu Fan explains that in the Qian hexagram, Zhen (Thunder) is in the east and Dui (Lake) is in the west, while Kun (Earth) represents the bull. The movement of Zhen causes the fifth line to slaughter the bull of Kun, hence "the eastern neighbor sacrifices a bull with a grand sacrifice." The fifth line is in the middle of Kan (Water) and faces many calamities, and is also occupied by a yin line, so "it is not as good as the simple summer sacrifice of the western neighbor." "Yue" refers to the summer sacrifice, and Li (Fire) represents summer. Dui moves from the second line to form the body of Li, and Li represents brightness. The second line is in the correct position, supporting the fifth line above and following the third line below, hence "truly receiving the blessings of the divine." The Small Image Commentary explains this as "great good fortune comes."

《象》曰：東鄰殺牛，不如西鄰之時也。崔覲曰：居中當位。於既濟之時，則當是周受命日也。五坎為月。月出西方，西鄰之謂也。二應在離，離為日。日出東方，東鄰之謂也。離又為牛，坎水克離火，東鄰殺牛之象。禴，殷春祭之名。案《尚書》：克殷之歲，厥四月哉生明。王來自商，至於豐。丁未，祀於周廟。四月殷之三月，春也。則明西鄰之禴祭，得其時而受祉福也。實受其福，吉大來也。盧氏曰：明鬼享德不享味也。故德厚者，吉大來也。

The Small Image Commentary says, "The eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's time." Cui Jin explains that the Nine in the Fifth is in the center and in its proper position, and it is during the time of the completion of the great journey, which is the time when the Zhou dynasty received the mandate of heaven. The fifth line belongs to Kan, which represents the moon, and the moon rises in the west, which is referred to as the "western neighbor." The sixth line corresponds to Li, which represents the sun, and the sun rises in the east, which is referred to as the "eastern neighbor." Li also represents an ox, and the water of Kan overcomes the fire of Li, which is the image of the eastern neighbor sacrificing an ox. "Yue" is the name of a spring sacrifice in the Yin dynasty. He cites the "Book of Documents, Wu Cheng" which records that on the day of Dingwei in the fourth month of the Yin calendar, which corresponds to the third month of the Xia calendar, King Wu returned from the Shang territory to Feng, and held a sacrifice at the Zhou ancestral temple. Since the Yin calendar's fourth month is the Xia calendar's third month, which is spring, it shows that the western neighbor's Yue sacrifice is in accordance with the season and thus receives blessings, hence it says, "It actually receives its blessing, and great good fortune comes." Lu's explanation further clarifies this: this shows that the spirits enjoy virtue rather than the taste of the offerings. Therefore, those who have profound virtue will receive great good fortune.

上六：濡其首，厲。虞翻曰：乾為首，五從二上在坎中，故“濡其首，厲”。位極乘陽，故“何可久”。《象》曰：濡其首厲，何可久也。荀爽曰：居上濡五，處高居盛，必當復危，故“何可久也”。

The sixth line at the top says: "Its head is wet, dangerous." Yu Fan explains: The trigram Qian represents the head; the fifth line comes up from the second line and is located within the trigram Kan, which represents water, so it is said "the head is wet, dangerous." The sixth line is at the extreme top and overpowers the yang line, so the Small Image Commentary says "how can it last long?" The Small Image Commentary says "its head is wet, dangerous, how can it last long?" Xun Shuang explains: The sixth line is at the very top and causes the fifth line to be wet, being in a high and prosperous position, it must inevitably turn back to danger, so it is said "how can it last long?"

《序卦》曰：物不可窮也，故受之以未濟終焉。崔覲曰：夫易之為道，窮則變，變則通。而以未濟終者，亦物不可窮也。（坎下離上）。未濟：亨。虞翻曰：否二之五也。柔得中，天地交。故“亨”。濟，成也。六爻皆劃錯，故稱未濟也。小狐汔濟，虞翻曰：否艮為小狐。汔，幾也。濟，濟渡。狐濟幾度，而濡其尾，未出中也。

The "Xugua Zhuan" says: "Things cannot have an end, so the last hexagram is 'Wei Ji' (Not Yet Completed)." Cui Jin explains: The principles discussed in the "Yi" are that when things reach their limit, they change; when they change, they become unblocked. The entire book ends with "Wei Ji" precisely to indicate that things do not reach an end. The hexagram "Wei Ji" has the trigram Kan (Water) below and Li (Fire) above. The hexagram statement says "smooth." Yu Fan explains using the concept of changing hexagrams: "Wei Ji" comes from the hexagram "Pou" (Obstruction) with the second line moving up to the fifth line. The yin line is in the center, and heaven and earth communicate, hence it is smooth. "Ji" means completion; in "Wei Ji," all six lines are incorrectly positioned, so it is called "Not Yet Completed." The hexagram statement says "a small fox is about to cross the river." Yu Fan explains: In the hexagram "Pou," the trigram Gen (Mountain) represents a small fox. "Qi" means almost, nearly, and "Ji" means to cross a river. The small fox is about to cross the river but gets its tail wet because it has not yet completely emerged from the water of Kan.

濡其尾，無攸利。虞翻曰：艮為尾。狐，獸之長尾者也。尾謂二，在坎水中。故“濡其尾”。失位，故“無攸利，不續終也”。干寶曰：坎為狐。《說文》曰：汔，涸也。案：剛柔失正，故未濟也。五居中應剛，故“亨”也。小狐力弱，汔乃可濟。水既未涸，而乃濟之。故尾濡而無所利也。

The Hexagram Statement continues, "Its tail is wet, there is no benefit." Yu Fan explains: Gen represents the tail, and a fox is an animal with a long tail; "tail" refers to Nine in the Second, which is located within Kan water, hence "the tail is wet." Nine in the Second is out of its proper position, so "there is no benefit." The Commentary on the Judgment supports this by saying "it does not continue to the end." Gan Bao says Kan represents a fox. The Shuo Wen Jie Zi explains "qi" as water that has dried up. Li Dingzuo's commentary says: the entire hexagram has both yin and yang out of their proper positions, hence it is called "Wei Ji" (Not Yet Completed); Six in the Fifth is in the center and corresponds to a yang line below, hence it is harmonious. A small fox is weak and can only cross when the water has dried up; now the water has not yet dried, so it attempts to cross rashly, resulting in the tail being wet and no benefit at all.

《彖》曰：未濟亨，柔得中也。荀爽曰：柔上居五，與陽合同，故“亨”也。小狐汔濟，未出中也。虞翻曰：謂二未變，在坎中也。干寶曰：狐，野獸之妖者，以喻祿父。中，謂二也。困而猶處中故也。此以記紂雖亡國，祿父猶得封矣。

The Commentary on the Judgment says, "The hexagram of Not Yet Completed is auspicious, because the flexible line is in the center." Xun Shuang explains: the flexible line is ascending and occupies the fifth line, harmonizing with the yang line, thus achieving smoothness. The Commentary on the Judgment also says, "A small fox is about to cross the river, but has not yet reached the center." Yu Fan points out: this refers to the line nine in the second place not yet changing, still remaining in the dangerous situation of Kan. Gan Bao explains it with historical events: the fox is an abnormal beast, used to symbolize Wu Geng Lu Fu. "Center" refers to the second line, meaning he although inpredicament still occupies the central position. This records that although King Zhou had already lost his kingdom, Lu Fu still received a fief.

濡其尾，無攸利，不續終也。虞翻曰：否陰消陽，至剝終坤，終止則亂，其道窮也。乾五之二，坤殺不行，故“不續終也”。干寶曰：言祿父不能敬奉天命，以續既終之禮，謂叛而被誅也。雖不當位，剛柔應也。荀爽曰：雖剛柔相應，而不以正，由未能濟也。干寶曰：六爻皆相應，故微子更得為客也。

The Commentary on the Judgment says, "Soaked tail, no advantage, cannot continue to the end." Yu Fan explains: The hexagram of否 represents the decline of yang and the increase of yin, which eventually leads to the hexagram of剥 and then to the hexagram of坤. As mentioned in the Commentary on the Judgment of the hexagram of 既济, "When the process ends, disorder arises, and the way is exhausted." The fifth line of Qian moves down to the second line, and the cold and severe energy of坤 cannot be implemented, hence "cannot continue to the end." Gan Bao says: This refers to Wu Geng Lu Fu's failure to show reverence and fulfill the heavenly mandate, thus failing to continue the rites of the Yin dynasty that had already ended, indicating his rebellion and subsequent execution. The Commentary on the Judgment also says, "Although not in the correct position, yin and yang correspond." Xun Shuang explains: Although yin and yang correspond to each other, neither is in the correct position, so the process of completion is not yet achieved. Gan Bao says: All six lines correspond in pairs, so Wei Zi was able to change the dynasty and become a guest of the Zhou dynasty.

《象》曰：火在水上，未濟。侯果曰：火性炎上，水性潤下，雖復同體，功不相成，所以未濟也。故君子慎辨物宜，居之以道，令其功用相得，則物咸濟矣。君子以慎辨物居方。虞翻曰：君子，否乾也。艮為慎。辨，別也。物謂乾陽物也，坤陰物也；艮為居，坤為方；乾別五以居坤二。故“以慎辨物居方”也。

The Great Image Commentary says: "Fire on water, this is the hexagram of Not Yet Completed." Hou Guo explains: Fire has the nature of ascending and burning, while water has the nature of descending and moistening. Although they are in the same hexagram, their functions do not complement each other, hence it is called "Not Yet Completed." Therefore, the gentleman carefully distinguishes the appropriate use of things and arranges them according to the right way, so that their functions can complement each other, and all things can be completed. The text says, "The gentleman thus carefully distinguishes things and places them in their proper positions." Yu Fan explains: "The gentleman" refers to the Qian trigram in the hexagram of Not. Gen represents caution, and "distinguish" means to differentiate. "Things" refer to the Yang substance of Qian and the Yin substance of Kun mentioned in the Great Treatise; Gen represents dwelling, and Kun represents position. Qian separates its fifth line and dwells at the second line of Kun, hence it is said, "Carefully distinguishing things and placing them in their proper positions."

初六：濡其尾，吝。虞翻曰：應在四，故“濡其尾”。失位，故“吝”。《象》曰：濡其尾，亦不知極也。案：四在五後，故稱“尾”。極，中也。謂四居坎中，以濡其尾，是不知極也。

The line statement for the first line (Initial Six) says: "Its tail is wet, which is a cause for regret." Yu Fan explains that the Initial Six corresponds to the Fourth Line, which is connected to water, hence "its tail is wet." Since it is a yin line in a yang position, it is out of place, leading to regret. The Small Image Commentary says, "Its tail is wet, also not knowing the middle." Li Dingzuo's commentary states that the Fourth Line comes after the Fifth Line, hence it is called "tail"; "middle" refers to the concept of moderation. This means that the Fourth Line is in the middle of the water (Kan trigram) and has its tail wet, which indicates a lack of understanding of the principle of moderation.

九二：曳其輪，貞吉。姚信曰：坎為曳，為輪，兩陰夾陽，輪之象也。二應於五，而隔於四，止則據初，故“曳其輪”。處中而行，故曰“貞吉”。干寶曰：坎為輪。離為牛，牛曳輪。上以承五命，猶東蕃之諸侯，共攻三監，以康周道，故曰“貞吉”也。《象》曰：九二貞吉，中以行正也。虞翻曰：謂初已正，二動成震，故“行正”。

The line statement for line two: "Drag the wheel, uprightness brings good fortune." Yao Xin explains: Kan represents dragging and a chariot wheel, with two yin lines sandwiching a yang line, forming the image of a chariot wheel. Nine two is in correspondence with six five, but is blocked by nine four. If it stops, it can take advantage of initial six, hence "dragging the wheel." It is in the central position and moves, hence "uprightness brings good fortune." Gan Bao explains through historical events: Kan represents the wheel, Li represents the ox, and the ox pulls the wheel. Nine two is above and supports the command of six five, just like the eastern vassal states' princes jointly suppressing the rebellion of the Three Supervisors to stabilize the Zhou dynasty's way, hence "uprightness brings good fortune." The Small Image Commentary says, "Nine two uprightness brings good fortune, because it is in the center and acts uprightly." Yu Fan points out: initial six has already changed to become upright, and when nine two moves, it becomes Zhen, which represents movement, hence "movement is upright."

六三：未濟，征凶，利涉大川。荀爽曰：未濟者，未成也。女在外，男在內，婚姻未成。徵上從四則凶。利下從坎，故“利涉大川”矣。《象》曰：未濟征凶，位不當也。干寶曰：吉凶者，言乎其得失也。祿父反叛，管蔡與亂，兵連三年，誅及骨肉，故曰“未濟征凶”。平克四國，以濟大難，故曰“利涉大川”。坎也。以六居三，不當其位，猶周公以臣而君，故流言作矣。

The line statement for the third line says: "Not yet completed, going forward brings danger, but it is advantageous to cross a great river." Xun Shuang explains: "Not yet completed" means not finished; in this hexagram, the yin female is in the outer trigram and the yang male is in the inner trigram, so the marriage has not yet been achieved. The sixth line moving upward to follow the ninth line in the fourth position brings danger, but it is advantageous to move downward to follow the water trigram, hence saying "advantageous to cross a great river." The Small Image Commentary says, "Not yet completed, going forward brings danger, because the position is inappropriate." Gan Bao explains it with historical events from the early Zhou dynasty: The Great Treatise says that good and bad are spoken of in terms of gain and loss; Wu Geng Lu Fu rebelled, Guan Shu and Cai Shu participated in the rebellion, and the warfare lasted for three years, with punishments reaching even close relatives, hence saying "not yet completed, going forward brings danger"; later, after quelling the disturbances in the four states and overcoming great difficulties, hence saying "advantageous to cross a great river," for the trigram Kan represents a great river. A yin line occupying a yang position is not appropriate, just as the Duke of Zhou, in his capacity as a minister, took over the royal authority, hence causing slander.

九四：貞吉，悔亡。虞翻曰：動正得位，故吉而悔亡矣。震用伐鬼方，三年有賞于大邦。虞翻曰：變之震，體師：坤為鬼方。故“震用伐鬼方”。坤為年，為大邦，陽稱賞，四在坤中，體既濟離三，故“三年有賞于大邦”。

The line statement for nine in the fourth position says: "Zhen Ji, Hui Wang." Yu Fan explains: nine in the fourth position changes to gain its proper position, thus resulting in auspiciousness and the disappearance of regret. The line statement continues: "Zhen Yu Fa Gui Fang, San Nian You Shang Yu Da Bang." Yu Fan says: nine in the fourth position changes into Zhen, making the hexagram resemble the army hexagram. Kun represents the ghostly region, so it says "exerting martial strength to attack the ghostly region." Kun represents years and great states, and yang lines are associated with rewards; nine in the fourth position is within the Kun structure, and its structure also corresponds to the image of Li in the third line of Ji Ji, so it says "after three years, receiving rewards from a great state."

《象》曰：貞吉悔亡，志行也。案：坎為志，震為行，四坎變震，故“志行也”。六五：貞吉，無悔。虞翻曰：之正則吉，故“貞吉，無悔”。君子之光，有孚，吉。虞翻曰：動之乾，離為光，故“君子之光”也。孚謂二。二變應已，得有之，故“有孚吉”。坎稱孚也。干寶曰：以六居五，周公攝政之象也，故曰“貞吉無悔”。制禮作樂，復子明辟。天下乃明其道，乃信其誠。故“君子之光，有孚，吉”矣。

The Image Commentary explains the line statement of the fifth line in the hexagram "Not Yet Completed" (Wu Ji) for the line Nine in the Fourth: "Maintaining the correct position brings good fortune and dispels regret" because the heart-mind of Nine in the Fourth is able to be carried out. Li Dingzuo comments: The hexagram Kan represents the heart-mind, and the hexagram Zhen represents action. Since the line Nine in the Fourth is in the body of Kan and transforms into Zhen, the Image Commentary says "the will is carried out." The line statement of the fifth line in "Not Yet Completed" says: Maintaining the correct position brings good fortune and there is no regret. Yu Fan explains based on the transformation of the hexagram: The line Six in the Fifth, being a yin line in a yang position, is originally not in the correct position. Once it changes to the correct position, it brings good fortune, so the line statement says "upright and good fortune, no regret." The line statement continues: The virtue of the gentleman shines outwardly, with sincerity in heart, bringing good fortune. Yu Fan explains: The line Six in the Fifth transforms and connects with the body of Qian, forming the hexagram Li, which represents brightness, so it is called "the light of the gentleman." "Faith" refers to the line Nine in the Second. When the line Nine in the Second changes, it corresponds to the line Six in the Fifth, allowing the line Six in the Fifth to possess this sincerity, hence it is said "with faith, good fortune." Gan Bao then interprets the text using historical events: A yin line occupying the fifth position, which is the position of the ruler, corresponds to the image of the Duke of Zhou, who, as a minister, acted on behalf of the king. Therefore, it is said "upright and good fortune, no regret." The Duke of Zhou established rites and music, and after achieving success, he returned the government to the young King Cheng, so the people understood his righteousness and believed in his sincerity, hence it is said "the light of the gentleman, with faith, good fortune."

《象》曰：君子之光，其暉吉也。虞翻曰：動之正，乾為大明，故“其暉吉也”。上九：有孚于飲酒，無咎。濡其首，有孚失是。虞翻曰：坎為孚，謂四也。上之四介四，故“有孚”。飲酒流頤中，故“有孚于飲酒”。終變之正，故“無咎”。乾為首，五動首在酒中，失位，故“濡其首”矣。孚，信。是，正也。六位失正，故“有孚失是”。謂若殷紂沉湎於酒，以失天下也。《象》曰：飲酒濡首，亦不知節也。虞翻曰：節，止也。艮為節，飲酒濡首，故“不知節矣”。

The Image Commentary says: The brightness of a gentleman is auspicious because it can illuminate all directions. Yu Fan explains: When the line six in the fifth changes, and all lines return to their proper positions, it forms the structure of the Qian hexagram, which represents great brightness. Therefore, the Image Commentary says, "Its brightness is auspicious." The line statement of the upper nine in the hexagram of "Not Yet Completed" says: To drink wine with sincerity and enjoy oneself will not lead to blame; but if one becomes so immersed in drinking that one's head gets wet, even with sincerity, one loses the right path. Yu Fan explains: The Kan hexagram represents sincerity, and here it refers to the line nine in the fourth. The upper nine interacts with the line nine in the fourth below and is situated beside it, so it is said "there is sincerity." The liquid of drinking flows in the mouth of the Yu (a symbol of nourishment), so it is said "there is sincerity in drinking." The upper nine eventually changes to a proper position, so "there is no blame." The Qian hexagram represents the head, and when the line six in the fifth changes, the head is immersed in wine and loses its proper position, so it is said "its head is wet." "Sincerity" refers to sincerity, and "is" refers to the right path; all six lines lose their proper positions, so it is said "there is sincerity but loses the right path," just like King Zhou of Shang who indulged in wine and pleasures, eventually losing the world. The Image Commentary says: Drinking to the point of wetting one's head is not knowing restraint. Yu Fan explains: "Restraint" means stopping, and the Gen hexagram represents stopping and restraint. Drinking to the point of wetting one's head is precisely not knowing restraint, so it is said "not knowing restraint."

天尊地卑，乾坤定矣。虞翻曰：天貴故“尊”，地賤故“卑”。“定”謂成列。荀爽曰：謂否卦也。否七月，萬物已成，乾坤各得其位定矣。卑高以陳，貴賤位矣。虞翻曰：乾高貴五，坤卑賤二，列貴賤者，存乎位也。荀爽曰：謂泰卦也。侯果曰：天地卑高，義既陳矣；萬物貴賤，位宜差矣。

The Great Treatise says: Heaven is above and esteemed, Earth is below and humble, thus the positions of the Qian and Kun hexagrams are established. Yu Fan explains: Heaven is esteemed, so it is called 'respect'; Earth is humble, so it is called 'humble'; 'determined' means that Qian and Kun each form their own sequence. Xun Shuang explains using the twelve hexagrams of change: this refers to the hexagram of 'Pu', which corresponds to the seventh month, when all things have already matured, with Qian above and Kun below, each occupying their proper position, thus it is said 'determined'. The text also says: once the high and low are arranged, the esteemed and humble positions are clearly defined. Yu Fan explains: Qian is above with nine five as esteemed, and Kun is below with six two as humble; the basis for the arrangement of esteemed and humble is the high and low positions of the lines. Xun Shuang says: this refers to the hexagram of 'Tai'. Hou Guo says: since the high and low of Heaven and Earth have already been arranged, the distinctions of esteemed and humble among all things should naturally be established.

動靜有常，剛柔斷矣。虞翻曰：斷，分也。乾剛常動，坤柔常靜，分陰分陽，迭用柔剛。方以類聚，《九家易》曰：謂姤卦，陽爻聚於午也。方，道也。謂陽道施生，萬物各聚其所也。物以群分，《九家易》曰：謂復卦，陰爻群於主子也。陰，成故曰物“物”也。至於萬物一成，分散天下也。以周人用，故曰“物以群分”也。

The text says: Motion and stillness each have their regular patterns, and thus hardness and softness are distinguished. Yu Fan explains: "To distinguish" means to separate; the nature of Qian is strong and vigorous, constantly in motion, while the nature of Kun is gentle and yielding, constantly in stillness. One part becomes yin, the other yang, and hardness and softness alternate in their functions. The text says: All things gather according to their positions. The "Nine Schools Commentary on the Book of Changes" explains: This refers to the Gou hexagram, where one yin begins to arise and the many yangs gather at the Wu position; "position" means the way, referring to the way of yang energy that brings about generation and transformation. All things gather at their proper places. The "Nine Schools Commentary on the Book of Changes" explains: This refers to the Fu hexagram, where many yins gather at the Zi position; yin governs gathering and completion, and only after forming shape can it be called "things." When all things have formed their shapes, they disperse throughout the world, and people take them according to the seasons, hence it is said "things are divided according to their groups."

吉凶生矣。虞翻曰：物三稱群，坤方道靜，故“以類聚”。乾物運行，故“以群分”。乾生，故“吉”；坤殺，故“凶”，則“吉凶生矣”。在天成象，在地成形，變化見矣。虞翻曰：謂日月在天成八卦；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，離象就已，故“在天成象”也。在地成形，謂震竹巽木，坎水離火，艮山兌澤，乾金坤土。在天為變，在地為化，剛柔相推，而生變化矣。

The text says: "Good fortune and misfortune thus arise." Yu Fan explains: "Only when there are three or more things can they be called 'group' or 'multitude'; the Earthly Trigram Kūn governs stillness, so it is said 'things of the same kind gather together'; the Heavenly Trigram Qiān governs movement and circulation, so it is said 'things are differentiated by groups.' Qiān governs generation, hence 'good fortune'; Kūn governs decline and destruction, hence 'misfortune,' and thus good fortune and misfortune arise. The text says: 'In the heavens, various star patterns are formed; on the earth, various forms are condensed, and transformation and change become evident.' Yu Fan explains using the theory of stem assignment to the moon: 'This refers to the movement of the sun and moon in the heavens forming the images of the eight trigrams. On the third day of the month, the new moon appears in the direction of Gēng, forming the image of Zhèn; on the eighth day, the waxing moon appears in the direction of Dīng, forming the image of Duì; on the fifteenth day, the full moon is in the direction of Jiā, forming the image of Qiān; after the sixteenth day, the waning moon is hidden in the direction of Xīn, forming the image of Xūn; on the twenty-third day, the waning moon disappears in the direction of Bǐng, forming the image of Gèn; on the thirtieth day, the moon's light is lost in the direction of Yǐ, forming the image of Kūn. Between the new moon and the full moon, the image of Kan appears in the direction of Wù; at noon, the image of Li appears in the direction of Jǐ. Hence, it is said 'in the heavens, images are formed.' As for 'on the earth, forms are formed,' it refers to Zhèn representing bamboo, Xūn representing wood, Kan representing water, Li representing fire, Gèn representing mountain, Duì representing marsh, Qiān representing metal, and Kūn representing earth. Those in the heavens are called 'transformation,' and those on the earth are called 'change.' The interaction between the firm and the yielding leads to the emergence of transformation and change.

是故剛柔相摩，八卦相蕩。虞翻曰：旋轉稱摩薄也。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，則八卦相蕩”也。鼓之以雷霆，潤之以風雨。虞翻曰：鼓，動。潤，澤也。雷震庭艮，風巽雨兌也。日月運行，一寒一暑。虞翻曰：日離月坎，寒乾暑坤也。運行往來，日月相推，而明生焉。寒暑相推，而歲成焉，故“一寒一暑”也。

The text says: Therefore, the strong and the weak interact and move against each other, and the eight trigrams mutually stimulate each other. Yu Fan explains: Rotation and meeting are called "mo," which means approaching and touching each other; Qian uses the second and fifth lines to move against Kun, producing three male trigrams: Zhen, Kan, and Gen. Kun uses the second and fifth lines to move against Qian, producing three female trigrams: Xun, Li, and Dui. Therefore, it is said, "The strong and the weak interact, thus the eight trigrams mutually stir." The text says: Use thunder and lightning to move them, and use wind and rain to nourish them. Yu Fan explains: "Gu" means to move, and "run" means to moisten; thunder is represented by Zhen, lightning by Gen, wind by Xun, and rain by Dui. The text says: The sun and moon revolve, and the alternation of cold and heat occurs. Yu Fan explains: The sun belongs to Li, the moon to Kan, cold to Qian, and heat to Kun; the sun and moon move in their courses, mutually shifting to produce brightness, while the alternation of cold and heat completes a year, thus it is said, "One cold and one heat."

乾道成男，坤道成女。荀爽曰：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。乾知大始，《九家易》曰：始，謂乾稟元氣，萬物資始也。坤作成物。荀爽曰：物謂坤任育體，萬物資生。

The text says: The principle of Qian (Heaven) transforms into male, and the principle of Kun (Earth) transforms into female. Xun Shuang explained according to the method of Qian rising and Kun descending: the term "male" comes from Qian. The first line of Qian combines with Kun to form Zhen (Thunder), the second line combines with Kun to form Kan (Water), and the third line combines with Kun to form Gen (Mountain), thus forming the three male trigrams: Zhen, Kan, and Gen. The term "female" comes from Kun. The first line of Kun combines with Qian to form Xun (Wind), the second line combines with Qian to form Li (Fire), and the third line combines with Qian to form Dui (Lake), thus forming the three female trigrams: Xun, Li, and Dui. The text says: Qian governs the great beginning of all things. The "Nine Schools Commentary on the Yi" explains: "Begin" refers to Qian receiving the primordial energy, and all things begin through it. The text says: Kun is responsible for generating all things. Xun Shuang explains: "Things" refers to Kun's responsibility in forming the physical forms, and all things grow through it.

乾以易知，坤以簡能。虞翻曰：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。易則易知，簡則易從。虞翻曰：乾懸象著明，故“易知”。坤陰陽動闢，故“易從”不習無不利，地道光也。

The classic text says: Qian governs by being level and easy, and Kun achieves ability by being simple. Yu Fan explains: the emergence of yang energy is called "easy," and the concealment of yin energy is called "simple." "Simple" means to examine and store; Qian's energy grows and illuminates all things, making the world bright and thus it is said "to be known through ease"; Kun can store and hold all things, thus it is said "to achieve ability through simplicity." The classic text says: being level and easy is easily understood, and being simple is easily followed. Yu Fan explains: Qian is high above the heavenly phenomena and clearly visible, thus "known through ease"; Kun follows the changes of yin and yang, opening and closing in response, thus "easily followed." Just as the Line Statement of the second line of the sixth line in the Kun hexagram says that there is no need for deliberate practice and nothing is adverse, this is because the way of earth is great and bright.

易知則有親，易從則有功。虞翻曰：陽道成乾，為父，震、坎、艮，為子，本乎天者親上，故“易知則有親”。以陽從陰，至五多功，故“易從則有功矣”。蜀才曰：以其易知，故物親而附之。以其易從故物法而有功也。有親則可久，有功則可大。荀爽曰：陰陽相關，雜而不厭，故“可久”也。萬物生息，種類繁滋，故“可大”也。

The text says: If something is easy to understand, people will be close to it; if something is easy to follow, it can achieve great accomplishments. Yu Fan explains: The yang path accumulates to form Qian, Qian represents the father, and Zhen, Kan, and Gen represent the sons; originally, the heavens naturally draw near above, so it is said, "If it is easy to understand, there will be closeness." When a yang line ascends smoothly to take the position of yin, it reaches the fifth position where its achievements are most prominent, so it is said, "If it is easy to follow, there will be accomplishments." Shu Cai adds: Precisely because it is easy to understand, all things are close and rely on it; precisely because it is easy to follow, all things emulate it and achieve accomplishments. The text says: If there are people close to it, it can endure; if there are accomplishments, it can expand. Xun Shuang explains: Yin and yang are interrelated, intertwining and interacting without mutual rejection, so it is said, "It can endure"; all things continuously generate and multiply, so it is said, "It can expand."

可久則賢人之德，可大則賢人之業。姚信曰：賢人，乾坤也。言乾以日新為德，坤以富有為業也。易簡而天下之理得矣。虞翻曰：易為乾息，簡為坤消，乾坤變通，窮理以盡性，故“天下之理得矣”。天下之理得，而易成位乎其中矣。荀爽曰：陰位成於五，陰位成於二，五為上中，二為下中，故“易成位乎其中”也。

The text says: What can endure long is the virtue of the virtuous person, and what can be vast is the achievement of the virtuous person. Yao Xin explains: Here, the term "virtuous person" refers to the two trigrams Qian and Kun. It means that Qian embodies the virtue of renewal every day, while Kun represents the achievement of richness and abundance. The text says: Understanding simplicity and ease leads to mastery of the principles of the world. Yu Fan explains: "Easy" corresponds to the growth of the Qian energy, while "simplicity" corresponds to the decline of the Kun energy. The mutual transformation of Qian and Kun enables the exploration of physical principles to fully understand the nature of all things, hence saying "the principles of the world are understood." The text says: Once the principles of the world are understood, the Way of the Book of Changes is established in the middle of heaven and earth. Xun Shuang explains: The yang position is completed at the fifth line, and the yin position is completed at the second line. The fifth line is the center of the upper trigram, and the second line is the center of the lower trigram. Both are in the center without bias, hence saying "the Book of Changes is established in the middle."

聖人設卦，案：聖人謂伏羲也。始作八卦，重為六十四卦矣。觀象，繫辭焉，案：文王觀六十四卦，三百八十四爻之象，繫屬其辭。而明吉凶。荀爽曰：因得明吉，因失明凶也。剛柔相推而生變化。虞翻曰：剛推柔生變，柔推剛生化也。

The text says: The sage established the hexagrams. Li Dingzuo's commentary says: The "sage" here refers to Fuxi, who first drew the Eight Trigrams and then overlapped them to form the sixty-four hexagrams. The text says: Observing the hexagrams and attaching the words. Li Dingzuo's commentary says: This refers to King Wen of Zhou observing the sixty-four hexagrams and the 384 lines, and attaching appropriate words to each. The text says: Thus explaining fortune and misfortune. Xun Shuang explains: Using the gains from the yao positions to explain fortune, and using the losses from the yao positions to explain misfortune. The text says: The yin and yang interact and produce change. Yu Fan explains: The movement of yang pushing yin is called "bian," and the movement of yin pushing yang is called "hua."

是故吉凶者，失得之象也。虞翻曰：吉則象得，凶則象失也。悔吝者，憂虞之象也。荀爽曰：憂虞小疵，故“悔吝”也。虞翻曰：悔則象憂，吝則象虞也。干寶曰：悔亡則虞，有小吝則憂。憂虞未至於失得，悔吝不入于吉凶。事有小大，故辭有急緩，各象其意也。

The classic text says: What is called good fortune and misfortune is a symbol of gain and loss. Yu Fan explains: Good fortune symbolizes gain, while misfortune symbolizes loss. The classic text also says: What is called regret and hesitation is a symbol of worry and doubt. Xun Shuang explains: Worry and doubt are merely minor faults, hence they are called "regret and hesitation." Yu Fan, however, distinguishes them by association: "Regret" symbolizes worry, and "Hesitation" symbolizes doubt. Gan Bao further differentiates: Regret and lingering doubt result in minor regrets, which give rise to worry; worry is not yet sufficient to constitute true gain or loss, and regret and hesitation have not yet entered the realm of good fortune or misfortune. Matters vary in magnitude, so the tone of the hexagram lines differs in urgency and calmness, each symbolizing the meaning it is intended to convey.

變化者，進退之象也。荀爽曰：春夏為變，秋冬為化。息卦為進，消卦為退也。剛柔者，晝夜之象也。荀爽曰：剛謂乾，柔謂坤。乾為晝，坤為夜。晝以喻君。夜以喻臣也。六爻之動，陸績曰：天有陰陽二氣，地有剛柔二性，人有仁義二行。六爻之動，法乎此也。

The text says: "所谓变化" means the symbol of advancing and retreating. Xun Shuang explained according to the twelve message method: the flourishing of yang energy in spring and summer is called "bian" (change), and the gathering of yin energy in autumn and winter is called "hua" (transformation); the hexagram of growth of yang energy is "jin" (advance), and the hexagram of decline of yang energy is "tui" (retreat). The text says: "所谓刚柔" means the symbol of day and night. Xun Shuang explained: "gang" refers to Qian, and "rou" refers to Kun; Qian represents day, and Kun represents night. Day is used to symbolize the sovereign, and night is used to symbolize the minister. The text says: "六爻的变动". Lu Ji explained: Heaven has yin and yang energies, Earth has strong and weak natures, and humans have benevolence and righteousness virtues. The movement of the six lines is precisely following the two opposing aspects of the three principles of heaven, earth, and humanity.

三極之道也。陸績曰：此三才極至之道也。初、四，下極；二、五，中極；三、上，上極也。是故君子所居而安者，易之象也。虞翻曰：君子謂文王。象謂乾二之坤，成坎月離日。日月為象。君子黃中通理，正位居位。故“居而安者，易之象也。”舊讀象誤作厚，或作序，非也。

The text says: This is the way of the three ultimate principles. Lu Ji explains: This refers to the principle of the three elements—Heaven, Earth, and Humanity—reaching their highest perfection; the first line and the fourth line are the lower extreme, the second line and the fifth line are the middle extreme, and the third line and the top line are the upper extreme. The text says: Therefore, the gentleman who can dwell in peace and security is in accordance with the images of the Book of Changes. Yu Fan explains: "The gentleman" refers to King Wen of Zhou; "the image" refers to the second line of Qian interacting with Kūn to form Kan as the moon and Li as the sun, with the sun and moon being the greatest images. The gentleman possesses the virtue of yellow central harmony and understands the principles of the Book of Changes, upholds proper distinctions and resides in his proper position, hence it is said, "One who dwells in peace and security is in accordance with the images of the Book of Changes." The old edition mistakenly wrote "image" as "thickness" or "sequence," both being incorrect.

所變而玩者，爻之辭也。虞翻曰：爻者，言乎變者也。謂乾五之坤，坤五動，則觀其變。舊作樂，字之誤。是故君子居則觀其象而玩其辭，虞翻曰：玩，弄也。謂乾五動成大有，以離之目，觀天之象。兌口玩習所繫之辭，故“玩其辭”。動則觀其變而玩其占，虞翻曰：謂觀爻動也。以動者尚其變，占事知來，故“玩其占”。

The classic text says: The gentleman repeatedly examines and transforms, contemplating the line statements. Yu Fan explains: What is meant by "line" is referring to change; for example, the fifth line of Qian changes into Kun, and when the fifth line of Kun moves, one can observe its transformation. The old version mistakenly wrote "play" as "music," which is a clerical error. The classic text says: Therefore, when a gentleman is at ease, he observes the hexagram and contemplates the statements of the lines. Yu Fan explains: "Play" means repeatedly touching and understanding; when the fifth line of Qian changes to form Dàyǒu, one uses the eye symbolized by Li to observe the image of Heaven, and uses the mouth symbolized by Dui to recite the attached words, hence saying "contemplate its statements." The classic text says: When acting, one observes the changes of the lines and contemplates the divination. Yu Fan explains: This refers to observing the change of the lines; the person taking action should value the transformation of the hexagram and lines, and inquire about matters to foresee the future, hence saying "contemplate its divination."

是以自天右之，吉無不利。虞翻曰：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。彖者，言乎象者也。虞翻曰：在天成象，八卦以象告。彖說三才，故“言乎象也”。

The text says: Therefore heaven supports him, and it is auspicious and beneficial in all respects. Yu Fan explains: This refers to the fifth line of the Qian trigram changing to enter the Kun trigram, forming the hexagram of Great Possession, which embodies the images of heaven, earth, sun and moon; King Wen of Zhou followed the example of Fuxi and also achieved harmony with heaven and earth in virtue, and harmony with the sun and moon in brightness. Heaven supports those who follow the way of heaven, and humanity supports those who uphold sincerity. Practicing sincerity and constantly remembering to follow the way, thus it is said, "Heaven supports him, auspicious and beneficial in all respects." The text says: What is called "tuan" is to explain the hexagram's image. Yu Fan explains: In the heavens, various star patterns are formed, and the eight trigrams use these images to inform people; the tuan text summarizes the meaning of the three elements of heaven, earth and humanity, thus it is said that it "speaks of the image."

爻者，言乎變者也。虞翻曰：爻有六畫，所變而玩者，爻之辭也。謂九六變化，故言乎變者也。吉凶者，言乎其失得也。虞翻曰：得正言吉，失位言凶也。悔吝者，言乎其小疵也。崔覲曰：繫辭著悔吝之言，則異凶咎。有其小病，比於凶咎，若疾病之與小疵。

The classic text says: "What is called 'yao' refers to change." Yu Fan explains: A single hexagram has six lines, and the gentleman studies and appreciates the statements of these lines; here it refers to the change of old yang (nine) and old yin (six), so it is said "it speaks of change." The classic text says: "What is called 'good fortune and misfortune' refers to gain and loss." Yu Fan explains: If a line is in the correct position, it is called good fortune; if a line loses its position, it is called misfortune. The classic text says: "What is called 'regret and hardship' refers to minor faults." Cui Jin explains: In the statements of the hexagram lines, whenever the words "regret" and "hardship" appear, their nature is different from "misfortune" and "calamity"; these are only minor faults, compared to misfortune and calamity, it is like the difference between a serious illness and a small wound.

無咎者，善補過也。虞翻曰：失位為咎，悔變而之正，故“善補過”。孔子曰：退思補過者也。是故列貴賤者存乎位，侯果曰：二、五為功，譽位；三、四為凶，懼位。凡爻得位則貴，失位則賤，故曰“列貴賤者存乎位”矣。

The text says: "What is meant by 'no blame' is being good at making up for mistakes. Yu Fan explains: when a line is out of its proper position, that is 'blame'; knowing regret and changing to return to the correct position is 'being good at making up for mistakes'; Confucius said that after court, a minister should think about making up for the mistakes of the sovereign, which is exactly this meaning. The text says: therefore, the key to arranging the order of importance and inferiority lies in the position of the lines. Hou Guo explains: the second and fifth lines are positions of establishing achievements and gaining reputation; the third and fourth lines are positions of many misfortunes and many fears; whenever a line is in its proper position it is esteemed, and when it is out of its proper position it is inferior, so it is said 'the arrangement of importance and inferiority depends on position.'

齊大小者存乎卦，王肅曰：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”也。辯吉凶者存乎辭，韓康伯曰：辭，爻辭也。即爻者言乎變也。言象，所以明小大。言變，所以明吉凶。故大小之義存乎卦，吉凶之狀存乎爻。至於悔吝、無咎，其例一也。吉凶、悔吝、小疵、無咎，皆生乎變。事有小大，故下歷言五者之差也。

The classic text says: The key to determining size and smallness lies in the hexagram. Wang Su explains: "Qi" means to correct and regulate; a yang hexagram is considered great, while a yin hexagram is considered small. Once the hexagram is arranged, the distinction between great and small becomes clear, hence the saying "the distinction between great and small lies in the hexagram." The classic text also says: The key to discerning good fortune and misfortune lies in the line statements. Han Kangbo explains: here, "ci" refers to the line statements, that is, the line statements mentioned earlier as "yao refers to change." Explaining the hexagram is for distinguishing size and smallness, while explaining the changing lines is for distinguishing good fortune and misfortune. Therefore, the meaning of size and smallness resides in the hexagram, and the manifestations of good fortune and misfortune reside in the lines. As for "regret and hardship" and "no blame," the reasoning is the same. Categories such as good fortune, misfortune, minor faults, and no blame all arise from change. Since matters have different sizes, the following text elaborates separately on the differences among these five categories.

憂悔吝者存乎介，虞翻曰：介，纖也。介如石焉，斷可識也。故“存乎介”。謂識小疵。震無咎者存乎悔。虞翻曰：震，動也。有不善，未嘗不知之。知之，未嘗復行。無咎者善補過。故“存乎悔”也。是故卦有小大，辭有險易。辭也者，各指其所之。虞翻曰：陽易，指天。陰險，指地。聖人之情見乎辭，故指所之。

The classic text says: The key to worry and regret lies in the subtlest details. Yu Fan explains: "Jie" refers to something minute and slight; the line statement of the second line in the Yu hexagram says "Jie like a stone," meaning one can decisively recognize the beginning of a problem and thus "Jie" is about being able to detect the slightest fault. The classic text says: The key to avoiding mistakes through movement lies in knowing regret. Yu Fan explains: "Zhen" refers to movement and alertness; there is no evil sign that one does not become aware of, and once one becomes aware, one does not repeat the mistake. Thus, "wu jiu" (no blame) is about being good at correcting mistakes, so it is said "Jie lies in regret." The classic text says: Therefore, hexagrams have great and small ones, and line statements have dangerous and easy ones; each hexagram and line statement clearly indicates the direction it points to. Yu Fan explains: Yang is smooth and easy, pointing to heaven; Yin is dangerous and obstructive, pointing to earth. The intentions of the sage are all expressed in the hexagram and line statements, so the statements can indicate the direction they point to.

易與天地準，故能彌綸天下之道。虞翻曰：準，同也。彌，大。綸，絡。謂易在天下，包絡萬物，以言乎天地之間，則備矣。故“與天地信”也。仰以觀於天文，俯以察於地理，荀爽曰：謂陰升之陽，則成天之文也。陽降之陰，則成地之理也。

The text says: The Book of Changes is in harmony with heaven and earth, thus it can universally encompass all the principles of the world. Yu Fan explains: "Zhen" means equality, "mi" means vastness, and "lun" means encompassing; this means the principles of the Book of Changes prevail throughout the world, encompassing and connecting all things, so that in the whole realm of heaven and earth, nothing is lacking, hence it is said to be in harmony with heaven and earth. The text also says: Look up to observe the patterns of heaven, and look down to examine the patterns of earth. Xu Shuang explains according to the principle of the ascending of乾 and the descending of坤: when a yin line rises to a yang position, it forms the patterns of heaven; when a yang line descends to a yin position, it forms the patterns of earth.

是故知幽明之故。荀爽曰：謂天上地下不可得睹者也。謂否卦變成既未濟也。明，謂天地之間，萬物陳列，著於耳目者，謂泰卦變成既濟也。原始及終，故知死生之說。《九家易》曰：陰陽交合，物之始也。陰陽分離，物之終也。合則生，離則死。故“原始及終，故知死生之說”矣。交合泰時，春也。分離否時，秋也。

The text says: Therefore, understanding the reasons behind the hidden and the evident. Xun Shuang explains: What is called "y幽" refers to the layer above heaven and below earth that is not visible to the human eye, which is the image of the hexagram "Pu" changing into "Ji Ji" and "Wei Ji"; what is called "明" refers to the layer between heaven and earth where all things are arranged and perceivable by the senses, which is the image of the hexagram "Tai" changing into "Ji Ji". The text says: Investigating the beginning of things and pursuing their end, thus understanding the principles of life and death. The "Jiu Jia Yi" explains: The union of yin and yang is the beginning of things; the separation of yin and yang is the end of things. When they unite, life is born; when they separate, death occurs, hence it is said "investigating the origin and the end, thus knowing the doctrine of life and death". The union of yin and yang occurs when the hexagram "Tai" is in command, which corresponds to spring; the separation of yin and yang occurs when the hexagram "Pu" is in command, which corresponds to autumn.

精氣為物，游魂為變。虞翻曰：魂陽物，謂乾坤也。變謂坤鬼。乾純粹精，故主為物。乾流坤體，變成萬物故“游魂為變”也。是故知鬼神之情狀。與天地相似，故不違。虞翻曰：乾神似天，坤鬼似地。聖人與天地合德，鬼神合吉凶，故“不違”。鄭玄曰：精氣，謂七八也。游魂，謂九六也。七八，木火之數也。九六，金水之數。木水用事而物生，故曰“精氣為物”。金水用事而物變，故曰“游魂為變”。精氣謂之神，游魂謂之鬼。木火生物，金水終物。二物變化其情，與天地相似，故無所差違之也。

The text says: "Fine essence and qi凝聚 to form things, while wandering souls scatter and cause change." Yu Fan explains: "Soul belongs to the yang category; what is being referred to here is actually the trigrams Qian and Kun. 'Change' refers to the ghosts governed by Kun. Qian is pure essence and qi, thus governing the formation of things; when the qi of Qian enters the body of Kun, it changes and generates all things, hence it is said 'wandering souls cause change.' The text says: therefore we understand the nature of ghosts and spirits; The Book of Changes is similar to heaven and earth, thus it does not contradict heaven and earth." Yu Fan explains: the spirit governed by Qian is like heaven, and the ghost governed by Kun is like earth; the sage harmonizes with heaven and earth in virtue, and with ghosts and spirits in fortune and misfortune, hence it is said 'it does not contradict.' Zheng Xuan reinterpreted from the perspective of divination numbers: 'Fine essence and qi' refers to the minor yang number seven and minor yin number eight; 'wandering souls' refers to the old yang number nine and old yin number six. Seven and eight are the numbers of wood and fire, while nine and six are the numbers of metal and water. When wood and fire are in command, things are born, hence it is said 'fine essence and qi form things'; when metal and water are in command, things change, hence it is said 'wandering souls cause change.' Fine essence is called 'spirit,' and wandering souls are called 'ghost'; wood and fire nurture all things, while metal and water conclude all things. These two kinds of change are exactly the same as heaven and earth, thus there is no error or deviation.

知周乎萬物，荀爽曰：二篇之冊，萬有一千五百二十，當萬物之數，故曰“知周乎萬物”也。而道濟天下，故不過。《九家易》曰：言乾坤道濟成天下而不過也。王凱沖曰：知周道濟，洪纖不遺，亦不過差也。

The classic text says: The wisdom of The Zhou Changes pervades all things. Xun Shuang explained according to the numbers of the divination sticks: The upper and lower parts of The Zhou Changes together contain 11,520 divination sticks, exactly corresponding to the number of all things, hence it is said "knowing thoroughly all things." The classic text also says: And its way can save the world, thus there is no error. The Nine Schools' Commentary explains: This refers to the way of Heaven and Earth that saves and completes all things without any excess or deficiency. Wang Kaitong added: Wisdom that pervades all things and the way that benefits things, whether great or small, nothing is overlooked, thus there is no error.

旁行而不流，《九家易》曰：旁行周合，六十四卦，月主五卦，爻主一日，歲既周而復始也。侯果曰：應變旁行，周被萬物，而不流淫也。樂天知命，故不憂。荀爽曰：坤建於亥，乾坤相據，乾立於已。陰陽孤絕，其法宜憂。坤下有伏乾，為樂天。乾下有伏巽，為知命。陰陽合居，故“不憂”。

The text says: The Way of the Book of Changes spreads widely and reaches everywhere without becoming excessive. The Nine Schools' Commentary explains it by saying: It spreads throughout and connects with all, with the sixty-four hexagrams assigned to the year, each month governing five hexagrams, each line governing a day, and the cycle completes and starts again. Hou Guo explains: The Book of Changes can adapt to circumstances, spread widely and reach everywhere, covering all things universally, yet does not become unrestrained. The text says: Joyful in following the Way of Heaven, understanding destiny, thus there is no worry. Xun Shuang explains: The Earthly Trigram is established at Hai, and the Heaven and Earth Trigrams each occupy one direction; Heaven is established at Si. If we look at yin and yang separately, they are isolated and disconnected, which should cause worry. But beneath the Earth Trigram lies the Heaven Trigram, which is called "Joyful in following Heaven"; beneath the Heaven Trigram lies the Wind Trigram, which is called "Understanding destiny." Yin and yang actually dwell together in one place, so it is said "there is no worry."

安土敦乎仁，故能愛。荀爽曰：安土謂否卦，乾坤相據，故“安土”。敦仁謂泰卦。天氣下降，以生萬物故“敦仁”。生息萬物，故謂之“愛”也。範圍天地之化而不過，《九家易》曰：範者，法也。圍者，周也。言乾坤消息，法周天地，而不過於十二辰也。辰，日月所會之宿，謂諏訾、降婁、大梁、實沈、鶉首、鶉火、鶉尾、壽星、大火、析木、星紀、玄枵之屬是也。

The text says: By settling in a proper place and being sincere in benevolence and virtue, one can love people and things. Xu Shuang explains: "An Tu" refers to the "Gai" hexagram, where Qian is above and Kun is below, each in its proper position, hence called "An Tu"; "Dun Ren" refers to the "Tai" hexagram, where the heavenly energy descends to meet the earthly energy, thus generating all things, hence called "Dun Ren"; being able to generate and multiply all things is called "Ai". The text says: The Way of the Book of Changes encompasses the creation and transformation of heaven and earth without any error. The "Jiujia Yi" explains: "Fan" means to take as a model, and "Wei" means to encompass thoroughly; it refers to the waxing and waning, growth and decline of Qian and Kun, which follow the pattern of heaven and earth, without exceeding the twelve chens. The term "Chen" refers to the star positions where the sun and moon meet, namely Zhuo Zi, Jiang Lou, Da Liang, Shi Shen, Chun Shou, Chun Huo, Chun Wei, Shou Xing, Da Huo, Xi Mu, Xing Ji, and Xuan Xiao.

曲成萬物而不遺，荀爽曰：謂二篇之冊，曲萬萬物，無遺失也。侯果曰：言陰陽二氣，委曲成物，不遺微細也。通乎晝夜之道而知，荀爽曰：晝者，謂乾。夜者，坤也。通於乾坤之道，無所不知矣。是故神無方而易無體。干寶曰：否泰盈虛者，神也。變而周流者，易也。言神之鼓萬物無常方，易之應變化無定體也。

The text says: Perfectly accomplishing all things with subtlety and without omission. Xun Shuang explains: This refers to the divination rods of the upper and lower chapters being intricately comprehensive and covering all things without omission. Hou Guo explains: This refers to the two energies of yin and yang winding and twisting to accomplish all things, not missing even the slightest details. The text says: Therefore, the mysterious and subtle has no fixed place, and the Way of the Book of Changes has no fixed form. Gan Bao explains: The interplay between the hexagrams of "Obstruction" and "Prosperity," with their waxing and waning, is called "shen" (the mysterious); their movement and flowing without rest is called "yi" (the change). This means that shen moves all things without a fixed position, and yi adapts to change without a fixed form.

一陰一陽之謂道。韓康伯曰：道者何，無之稱也。無不通也。無不由也。況之曰：道，寂然無體，不可為象。必有之用極，而無之功顯，故至乎。神無方而易無體，而道可見矣。故窮以盡神，因神以明道。陰陽雖殊，無一以待之。在陰為無陰，陰以之生；在陽為無陽，陽以之成。故曰“一陰一陽”也。

The text says: Yin and Yang alternate in operation, and this is called the "Dao." Han Kangbo explains: What is the Dao? It is a designation for "nothingness"; it is all-pervading, and all things arise from it. In this analogy: the Dao is still and formless, without substance, and cannot be represented by a specific image. Only when the function of the tangible is fully expressed does the function of the intangible become apparent, and thus one reaches that state—where the spirit has no fixed place, the Book of Changes has no form, and the Dao can then be understood. Therefore, one must investigate thoroughly to exhaust the subtlety of the spirit, and then use the spirit to explain the Dao. Although Yin and Yang differ in nature, they both rely on that "nothingness" as their common basis: within Yin, it is not Yin, yet Yin relies on it to be generated; within Yang, it is not Yang, yet Yang relies on it to be realized. Therefore it is said, "One Yin and one Yang."

繼之者，善也。成之者，性也。虞翻曰：繼，統也。謂乾能統天生物，坤合乾性，養化成之，故“繼之者善，成之者性”也。仁者見之謂之仁，知者見之謂之知。侯果曰：仁者見道，謂道有仁。知者見道，謂道有知也。

The text says: Those who carry on this way are called benevolent, and those who complete this way are called nature. Yu Fan explains: "To carry on" means to take charge; Qian can govern the heavenly way and give birth to all things, while Kun conforms to the nature of Qian, nurturing and cultivating so that all things take form, hence it is said "those who carry on this way are called benevolent, and those who complete this way are called nature." The text also says: The benevolent person sees it and calls it "benevolence," the wise person sees it and calls it "wisdom." Hou Guo explains: The benevolent person sees the benevolent aspect of the way and thus says the way has benevolence; the wise person sees the wise aspect of the way and thus says the way has wisdom.

百姓日用而不知，侯查曰：用道以濟，然不知其力。故君子之道鮮矣。韓康伯曰：君子體道以為用，仁知則滯於所見，百姓日用而不知。體斯道者，不亦鮮矣乎。故常無慾以觀妙，可以語至而言極矣。顯諸仁，藏諸用，王凱沖曰：萬物皆成，仁功著也。不見所為，藏諸用也。

The text says: The people use it every day but do not realize it. Hou Chai explains: People achieve success through the Dao, yet they do not know it is the power of the Dao. The text says: Therefore, those who can recognize the Way of the gentleman are few. Han Kangbo explains: The gentleman examines the great Dao and applies it, but the benevolent and the wise each remain confined to their own partial understanding. The common people use it daily without awareness. Truly, how few are those who can recognize this Dao! Therefore, one should often remain in a state of non-attachment and contemplate the subtle nature of the Dao, only then can one reach the ultimate point. The text says: The Dao manifests benevolence and hides its function. Wang Kaitong explains: All things are accomplished, which shows the evident effect of benevolence; yet it is not seen what exactly it has done, which is called 'concealing its function'.

鼓萬物而不與聖人同憂，侯果曰：聖人成務，不能無心，故有憂。神道鼓物，寂然無情，故無憂也。盛德大業至矣哉。荀爽曰：盛德乾天。大業者地也。富有之謂大業，日新之謂盛德。王凱沖曰：物無不備，故曰“富有”。變化不息，故曰“日新”。生生之謂易。荀爽曰：陰陽相易，轉相生也。

The text says: The Way moves and activates all things, yet it does not possess the concern of a sage. Hou Guo explains: A sage accomplishes achievements and cannot do so without effort, hence there is worry; the mysterious Way activates all things in silence without consciousness, hence there is no worry. The text says: The perfect virtue and great accomplishments are truly at their peak. Xun Shuang explains: Supreme virtue belongs to the Heaven (Qian), and great achievements belong to the Earth (Kun). The text says: What is without limitation is called 'great achievement,' and daily renewal is called 'supreme virtue.' Wang Kai Chong explains: All things are fully present, hence it is called 'rich and abundant'; continuous transformation never ceases, hence it is called 'daily renewal.' The text says: Continuous generation is called 'Change' (Yi). Xun Shuang explains: Yin and Yang mutually alternate, continuously generating without end.

成象之謂乾，案：道生一，一生二，二生三，三才既備，以成乾象也。效法之謂坤，案：爻猶效也。效乾三天之法，而兩地成，坤之象卦也。極數知來之謂占，孔穎達曰：謂窮極蓍策之數，逆知將來之事，占其吉凶也。通變之謂事，虞翻曰：事謂變通趨時。以盡利天下之民，謂之事業也。

The text says: Those that form the image are called "Qian." Li Dingzuo's commentary says: The "Dao" in the "Laozi" says "the Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three principles of Heaven, Earth, and Humanity are complete, thus forming the image of Qian." The text says: Those that follow the Dao of Qian are called "Kun." Li Dingzuo's commentary says: "Yao" means following; following Qian's three lines to represent the principle of Heaven, and pairing it with the number of two lands, thus forming the image of Kun. The text says: To exhaust the number of the divination stalks in order to foresee the future is called "Zhan." Kong Yingda explains: This refers to exhausting the number of the divination stalks to its extreme, foreseeing future events, and determining their auspiciousness or inauspiciousness. The text says: To respond to affairs by comprehending change is called "Shi." Yu Fan explains: "Shi" refers to adapting and harmonizing to suit the right time, using this to strive for the welfare of the people under heaven, which is called "Shiye."

陰陽不測之謂神。韓康伯曰：神也者，變化之極，妙萬物而為言，不可以形詰者也，故“陰陽不測”。嘗試論之曰：原夫兩儀之運，萬物之動，豈有使之然哉！莫不獨化於太虛，欻爾而自造矣。造之非我，理自玄應；化之無主，數自冥運。故不知所以然，而況之神矣。是以明兩儀以太極為始，言變化而稱乎神也。夫唯天之所為者，窮理體化，坐忘遺照。至虛而善應，則以道為稱。不思玄覽，則以神為名。蓋資道而同乎道，由神而冥於神者也。

The text says: The changes of yin and yang are beyond measurement, which is called "shen." Han Kangbo explains: The term "shen" refers to the ultimate and subtle way in which changes bring about myriad things. It cannot be questioned through form, so it is called "yin and yang cannot be measured." Let us elaborate further: Investigating the operation of the two principles of heaven and earth and the movements of myriad things, is there someone behind them who is directing them? It is not that they are created by some "I," but rather they arise naturally and spontaneously in the great void. Creation and transformation do not come from a particular "self," their principles naturally correspond in a profound way; changes have no master, their numbers naturally run their course in an unconscious manner. Because it is impossible to explain the reason, it is temporarily compared to "shen." Therefore, explaining the two principles must begin with the Taiji, and explaining changes must be attributed to "shen." Only those who follow heaven's way can thoroughly understand the principles of things and harmonize with creation and transformation, sitting quietly and forgetting the self, excluding external illumination. As for being empty and quiet and good at responding to things, it is called "Dao"; and for being without deliberation yet profoundly comprehending, it is called "shen." All of these are states achieved by relying on Dao to be in harmony with Dao, and by means of shen to merge with shen.

夫易廣矣，大矣。虞翻曰：乾象動直，故“大”。坤形動闢，故“廣”也。以言乎遠則不御，虞翻曰：御，止也。遠謂乾。天高不御也。以言乎邇則靜而正，虞翻曰：地謂坤。坤至靜而德方，故正也。以言乎天地之間則備矣。虞翻曰：謂易廣大悉備，有天地人道焉，故稱備也。

The Classic says: The Way of the Book of Changes is indeed both broad and great. Yu Fan explains: The movement of Qian is strong and upright, hence it is called "great"; the form of Kun is expansive and supportive, hence it is called "broad." The Classic says: In terms of the distant, it has no limit. Yu Fan explains: "Yu" means to stop; "far" refers to Qian, as the heavens are high and boundless, thus unbounded. The Classic says: In terms of the near, it is quiet and upright. Yu Fan explains: "Near" refers to Kun; Kun is extremely quiet and its virtue is upright, hence it is called "upright." The Classic says: In terms of everything between heaven and earth, it is complete without fail. Yu Fan explains: This refers to the Book of Changes being broad and encompassing all things, 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。宋衷曰：乾靜不用事，則清靜專一，含養萬物矣。動而用事，則直道而行，導出萬物矣。一專一直，動靜有時，而物無夭瘁，是以大生也。夫坤，其靜也翕，其動也闢，是以廣生焉。宋衷曰：翕，猶閉也。坤靜不用事，閉藏微伏，應育萬物矣。動而用事，則開闢群蟄，敬導沉滯矣。一翕一闢，動靜不失時，而物無災害，是以廣生也。

The text says: The Qian hexagram, when still, is focused and single-minded, and when active, is direct and unimpeded, thus it can greatly generate and nurture all things. Song Zhong explains: When Qian is still but not in its proper time, it is quiet and single-minded, nurturing all things; when it becomes active and is in its proper time, it proceeds directly, guiding all things to emerge. Being single-minded when still and direct when active, with stillness and movement each occurring at their proper time, all things thus do not wither or wither, hence it is said 'greatly generates'. The text says: The Kun hexagram, when still, is convergent and closed, and when active, is expansive and open, thus it can broadly generate and nurture all things. Song Zhong explains: 'Xī' means closing. When Kun is still but not in its proper time, it is concealed and hidden, nurturing all things; when it becomes active and is in its proper time, it opens up the蛰伏 (hibernating creatures), and guides the blocked and stagnant vital energies. Being convergent when still and expansive when active, with stillness and movement each occurring at their proper time, all things thus do not suffer calamity, hence it is said 'broadly generates'.

廣大配天地，荀爽曰：陰廣陽大，配天地。變通配四時，虞翻曰：變通趨時，謂十二月消息也。泰、大壯、夬，配春；乾、姤、遁，配夏；否、觀、剝，配秋；坤、復、臨，配冬，謂十二月消息相變通，而周於四時也。陰陽之義配日月，荀爽曰：謂乾舍於離，配日而居；坤舍於坎，配月而居之義是也。

The text says: "Greatness and vastness correspond with heaven and earth." Xu Shuang explains: Yin represents breadth and comprehensiveness, while Yang represents grandeur and magnificence, which correspond exactly with earth and heaven. The text says: "Change and adaptability correspond with the four seasons." Yu Fan explains according to the twelve lunar month trigrams: change and adaptability leading to appropriateness refer to the twelve trigrams indicating the waxing and waning of the moon throughout the year. The trigrams Tai, Da Zhuang, and Guai correspond to spring; Qian, Gu, and Duan correspond to summer; Pǐ, Guan, and Po correspond to autumn; Kun, Fu, and Lin correspond to winter. This refers to the mutual transformation and growth of the waxing and waning of the moon throughout the twelve lunar months, circulating through the four seasons of the year. The text says: "The meaning of yin and yang corresponds with the sun and moon." Xu Shuang explains: this refers to乾 residing in Li and corresponding with the sun, and坤 residing in Kan and corresponding with the moon, which is exactly this meaning.

易簡之善配至德。荀爽曰：乾德至健，坤德至順，乾坤易簡相配於天地，故“易簡之善配至德”。子曰：易，其至矣乎。崔覲曰：夫言子曰：皆是語之別端，此更美易之至極也。夫易，聖人之所以崇德而廣業也。虞翻曰：崇德效乾，廣業法坤也。知崇禮卑，崇效天，卑法也。虞翻曰：知謂乾，效天崇；禮謂坤，法地卑也。

The text says: Simplicity and ease are in harmony with the highest virtue. Xu Shuang explains: The virtue of Qian is extremely strong and vigorous, and the virtue of Kun is extremely gentle and yielding. The simplicity of Qian and the ease of Kun correspond exactly with Heaven and Earth, hence it is said, "The simplicity and ease of the Book of Changes are in harmony with the highest virtue." The text says: The Book of Changes is perhaps the most complete. Cui Jin explains: Whenever "Zi Yu" (the words of Confucius) are mentioned, it marks the beginning of a new paragraph; here it is another praise of the ultimate nature of the Book of Changes. The text says: The Book of Changes is used by the sage to promote virtue and expand achievements. Yu Fan explains: Promoting virtue is following the example of Qian, and expanding achievements is following the example of Kun. The text says: Wisdom is lofty, and ritual is humble; loftiness is following Heaven, humility is following Earth. Yu Fan explains: "Zhi" (wisdom) refers to Qian, following the loftiness of Heaven; "Li" (ritual) refers to Kun, following the humility of Earth.

天地設位，而易行乎其中矣。虞翻曰：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”也。成性存存，道義之門。虞翻曰：知終終之，可與存義也。乾為道門，坤為義門。成性，謂成之者性也。陽在道門，陰在義門，其易之門邪。

The classic text says: Heaven and Earth have established their respective positions, and the Way of the Book of Changes operates within them. Yu Fan explains: "Position" refers to the lines of the six lines in a hexagram, with Qian and Kun each occupying three lines, hence it is said "Heaven and Earth have established their positions"; the Book of Changes originates from Qian and enters into Kun, moving up and down without fixed rules, circulating among the six empty positions, hence it is said "the Book of Changes operates within them." The classic text says: achieving one's nature and cultivating it without end, this is the gateway to righteousness. Yu Fan explains: the "Wenyan" of the Qian hexagram says "knowing the end and reaching the end, one can preserve righteousness," which is precisely this meaning; Qian is the gate of the "Dao," and Kun is the gate of "righteousness." "Achieving one's nature" refers to the previous statement "the one who forms things is nature"; Yang resides at the gate of the Dao, Yin resides at the gate of righteousness, this is probably the gate of the Book of Changes.

聖人有以見天下之嘖，而擬諸其形容，虞翻曰：乾稱聖人，謂庖犧也。嘖，謂初。自上議下稱擬，形容，謂陰，在地成形者也。象其物宜，是故謂之象。虞翻曰：物宜謂陽；遠取諸物，在天成象故“象其物宜”。象，謂三才八卦在天也，庖犧重為六畫也。

The classic text says: The sage has the ability to perceive the profound and subtle principles of the world, and thus imitates their forms and appearances. Yu Fan explains: "Qian" is called the sage, referring here to Fuxi; "ze" refers to the hidden nature of the first line. To infer the lower from the upper is called "ni." "Xingyong" refers to yin, which is the things that take shape on the earth. The classic text says: They are symbolized by the appropriate things, so it is called "xiang." Yu Fan explains: "wu yi" refers to yang; taking the image from things far away, and forming celestial constellations in the sky, thus it is said "xiang qí wù yí." Here, "xiang" refers to the images of the three elements and the eight trigrams suspended in the heavens. Fuxi then overlaid them to form the hexagrams with six lines.

聖人有以見天下之動，虞翻曰：重言聖人，謂文王也。動，謂六爻矣。而觀其會通，荀爽曰：謂三百八十四爻，陰陽動移，各有所會，各有所通。張璠曰：會者，陰陽合會，若蒙九二也。通者，乾坤交通，既濟是也。

The text says: The sage has the ability to perceive the changes of all things under heaven. Yu Fan explains: Here "the sage" is mentioned again, referring to King Wen of Zhou; "change" refers to the movement of the six lines. The text says: Thus observing where they meet and connect. Xun Shuang explains: This refers to the movement and transition of the 384 lines of yin and yang, each having a place of meeting and a path of connection. Zhang Fan explains: What is meant by "meeting" is the union and gathering of yin and yang, like the second line of the Qiong hexagram; what is meant by "connecting" is the communication between heaven and earth, like the Ji Ji hexagram.

以行其典禮，繫辭焉以斷其吉凶，孔穎達曰：既觀其會通，而行其典禮，以定一爻之通變，而有三百八十四。於此爻下，繫屬文辭，以斷其吉凶。若會通典禮，得，則為吉也。若會通典禮失，則為凶矣。是故謂之爻。孔穎達曰：謂此會通之事而為爻也。爻者，效也。效諸物之變通，故上章云，爻者言乎變也。

The text says: Based on the established principles of rites and rituals, and by attaching words to explain, to determine fortune and misfortune. Kong Yingda explains: After observing the union and interaction of yin and yang, one uses this to implement the established rites and rituals, to determine the changes of each line. The entire book contains 384 lines. Words are attached below each line to judge its fortune or misfortune. If both the union and the rites are appropriate, it is considered auspicious; if they are not appropriate, it is considered inauspicious. The text says: Therefore, it is called 'line (yao)'. Kong Yingda explains: This refers to establishing the line based on the interaction of things. 'Yao' means imitation, imitating the changes and interactions of all things. Therefore, the previous chapter says 'yao refers to change'.

言天下之至嘖而不可惡也，虞翻曰：至嘖無情，陰陽會通，品物流宕，以乾易坤，簡之至也。元善之長，故“不可惡也”。言天下之至動而不可亂也。虞翻曰：以陽動陰，萬物以生，故“不可亂”。六二之動直以方。動，舊誤作嘖也。

The classic text says: To explain the most profound and intricate principles of the world without causing aversion. Yu Fan explains: The most intricate principles are inherently beyond the capacity of words and thoughts. Yin and yang intermingle and connect, leading to the endless proliferation of myriad forms. By pairing the simplicity of the Earth (Kun) with the ease of the Heaven (Qian), simplicity reaches its extreme. This is the beginning of all virtues, hence it is said, "It is not repulsive." The classic text also says: To explain the most complex changes in the world without causing confusion. Yu Fan explains: Yang stimulates Yin, thus giving rise to all things, hence it is said, "It is not confusing." Just as the second line of the Earth (Kun) hexagram has a movement that is straight and square, orderly and clear. The old version mistakenly wrote "赜" instead of "动" here.

擬之而後言，議之而後動，虞翻曰：以陽擬坤而成震，震為言議，為後動，故“擬之而後言”。議之而後動，安其身而後動，謂當時也矣。擬議以成其變化。虞翻曰：議天成變，擬地成化，天施地生，其益無方也。

The text says: First make a comparison, then speak; first deliberate, then act. Yu Fan explains: Using a yang line to represent the trigram Qian (Heaven) to form Zhen (Thunder), Zhen takes the image of speech and discussion, and also signifies subsequent movement, so it is said "compare first, then speak; deliberate first, then act." This is exactly what the Great Treatise says, that one should first establish oneself properly before acting, which means to act in accordance with the proper time. The text says: Through comparison and deliberation, one achieves change. Yu Fan explains: Deliberating in heaven leads to "change," comparing on earth leads to "transformation." Heaven dispenses qi, earth produces things; their contributions have no fixed place.

鳴鶴在陰，其子和之，我有好爵，吾與爾靡之。孔穎達曰：上略明擬議而動，故引鶴鳴在陰，取同類相應以證之。此中孚九二爻辭也。子曰：君子居其室，出其言善，虞翻曰：君子，謂初也。二變五來應之，艮為居。初在艮內。故“居其室”。震為出言，訟乾為善，故“出言善”。此亦成益卦也。

The text cites the Line Statement saying: White cranes call in the north of the mountain, their young respond in harmony; I have a cup of fine wine, wishing to share it with you. Kong Yingda explains: The previous passage generally discusses taking analogy and consultation before taking action, so it cites the line "cranes call in the shade," using the meaning of mutualsympathetic response between similar things to confirm this. This is the Line Statement of the second line of the hexagram Zhongfou. The text says: Confucius said, the gentleman resides in his own house, and if his words are good and beautiful. Yu Fan explains: "The gentleman" refers to the first line; when the second line changes, the fifth line comes down to correspond with it. The mutual structure Gen signifies stopping and residing, and the first line is within the Gen structure, so it says "residing in his room." The trigram Zhen is taken as speech, and the trigram Qian in the hexagram Song is taken as goodness, so it says "speaking well." This change also becomes the hexagram Yi.

則千里之外應之，況其邇者乎。虞翻曰：謂二變則五來應之，體益卦。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”。此信及遁魚者也。居其室，出其言不善，虞翻曰：謂初陽動，八陰成坤，坤為不善也。

The text says: People a thousand li away will respond to him, let alone those nearby. Yu Fan explains: This refers to the change of the second line, nine two, which causes the fifth line, nine five, to descend and respond, forming the structure of the hexagram Yi. The number of坤 is ten, and the trigram Zhen represents a hundred li. Ten hundred li make a thousand li. "Outer" refers to the trigram Zhen and Xun resonating with each other through sound, and things that share the same sound naturally connect, hence "people a thousand li away respond to him." "Near" refers to坤, which is characterized by flexibility and compliance. The yang of the first line changes into yin and becomes坤, and坤 here symbolizes something not good. Hence, the statement "if one speaks ill while staying in the house" is explained.

則千里之外違之，況其邇者乎。虞翻曰：謂初變體剝。弒父弒君，二陽肥遁，則坤違之，而承於五，故“千里之外違之，況其邇者乎”。言出乎身加乎民，虞翻曰：震為出，為言。坤為身，為民也。行發乎邇見乎遠。虞翻曰：震為行，坤為邇，乾為遠，兌為見，謂二發應五，則千里之外，故行發邇見遠也。

The text says: If people a thousand miles away will all abandon him, how much more so those nearby? Yu Fan explains: This refers to the first line changing to the hexagram of "Breaking Up," indicating a dangerous situation where a minister kills his sovereign or a son kills his father; the yang of the second line rises high and retreats far, like the hexagram of "Retreating" with "a peaceful retreat," so the people of the earth turn away and instead serve the fifth line. Thus it says, "If those a thousand miles away rebel, how much more so those nearby?" The text says: Words come from oneself and influence reaches the people. Yu Fan explains: The trigram Zhen represents movement and speech, while the trigram Kun represents oneself and the people. The text says: Actions occur nearby but are seen far away. Yu Fan explains: Zhen represents action, Kun represents nearness, Qian represents distance, and Dui represents manifestation. It means that the yang of the second line acts and corresponds to the yang of the fifth line, with influence reaching as far as a thousand miles. Thus it says, "Actions occur nearby but are seen far away."

言行，君子之樞機。樞機之發，榮辱之主也。荀爽曰：艮為門，故曰“樞”。震為動，故曰“機”也。翟元曰：樞主開閉，機主發動，開閉有明暗，發動有中否，主於榮辱也。言行，君子之所以動天地也。可不慎乎。虞翻曰：二已變成益，巽四以風動天，震初以雷動地。中孚十一月，雷動地中，艮為慎，故“可不慎乎”。

The text says: Words and actions are the door hinge and the crossbow mechanism of a gentleman. Once the door hinge and crossbow mechanism are set in motion, honor and disgrace are determined thereby. Xu Shuang explains: The trigram Gen is taken as a door, hence "hinge"; the trigram Zhen is taken as movement, hence "mechanism". Zhai Yuan adds: The door hinge controls opening and closing, while the crossbow mechanism controls shooting. Opening and closing have brightness and darkness, shooting has hitting the mark and missing it, hence it governs honor and disgrace. The text says: Words and actions are what the gentleman uses to move heaven and earth, how could they not be cautious? Yu Fan explains: The line Nine in the Second has transformed into the hexagram Yi, the upper trigram Xun occupies the fourth position, representing wind stirring the heavens; the lower trigram Zhen occupies the first position, representing thunder shaking the earth. The hexagram Zhongfou corresponds to the eleventh month, which is precisely the time when thunder is hidden in the earth. Gen is taken as caution, hence "how could one not be cautious?"

同人：先號咷而後笑。侯果曰：同人九五爻辭也。言九五與六二初未好合，故“先號咷”。而後得同心，故“笑”也。引者喻擬議於事，未有不應也。子曰：君子之道，或出或處，或默或語。虞翻曰：乾為道，故稱君子也。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。

The text cites the line statement: The hexagram "Tong Ren" (Union) says that one first wails and cries and then laughs and rejoices. Hou Guo explains: This refers to the line "Nine in the Fifth" of the hexagram "Tong Ren," which means that the "Nine in the Fifth" and the "Six in the Second" initially failed to unite smoothly, hence "first wailing and crying"; later they finally achieved harmony, hence "then laughing." This passage is used as an analogy to illustrate that any matter, if approached through comparison and discussion, will surely receive a response. The text says: Confucius said, the way of the gentleman sometimes involves taking office, sometimes retreating, sometimes being silent, sometimes speaking. Yu Fan explains: The hexagram "Qian" (Heaven) is taken as the way, hence it is called "the gentleman." The hexagram "Tong Ren" reversed becomes the hexagram "Shi" (Army), where Zhen represents going out and speech, Kun represents silence, and Xun represents retreat, hence it is said "sometimes going out, sometimes retreating, sometimes being silent, sometimes speaking."

二人同心，其利斷金。虞翻曰：二人謂夫婦。師震為夫，巽為婦。坎為心，巽為同。六二震巽俱體師坎，故“二人同心”。巽為利，乾為金，以離斷金，故“其利斷金”。謂夫出婦處，婦默夫語，故“同心”也。同心之言，其臭如蘭。虞翻曰：臭，氣也。蘭，香草。震為言，巽為蘭，離日燥之，故“其臭如蘭”也。案：六三互巽，巽為臭也。斷金之言，良藥苦口，故香若蘭矣。

The text says: Two people with the same heart and mind, their sharpness is sufficient to cut through metal. Yu Fan explains: "Two people" refer to husband and wife; the reverse of the "Following" hexagram is the "Military Campaign" hexagram, where Zhen represents the husband, Xun represents the wife, Kan represents the heart, and Xun represents harmony; since both Zhen and Xun in the second line are contained within the Kan body of the "Military Campaign" hexagram, it is said "two people with the same heart." Xun takes the image of sharpness, Qian takes the image of metal, and using Li fire's sharp edge to cut through metal, thus it is said "its sharpness can cut through metal." This clearly shows that when the husband acts and the wife remains, and when the wife is silent and the husband speaks, each in their proper place, this is called "the same heart." The text says: The words of those with the same heart have a fragrance like orchids. Yu Fan explains: "Odor" refers to fragrance, and "orchid" refers to fragrant grass; Zhen represents speech, Xun represents orchid grass, and Li (fire) drying under the sun makes it fragrant, thus it is said "its fragrance is like orchid." Li Dingzuo comments: Since the mutual body of line six three forms Xun, Xun takes the image of fragrance; words that can cut through metal are like bitter medicine, thus their fragrance is like orchid.

初六：藉用白茅，無咎。孔穎達曰：欲求外物來應，必須擬議謹慎，則物來應之。故引大過初六，藉用白茅無咎之事，以證謹慎之理也。虞翻曰：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。虞翻曰：苟，或。錯，置也。頤坤為地，故“苟錯諸地”。今藉以茅，故“無咎”也。

The text cites the Line Statement: "Initial Six, using white reeds as a mat, there will be no blame." Kong Yingda explains: if one wishes to invite external things to respond, one must first compare and deliberate, and maintain caution, then external things will respond. Therefore, it cites the "Initial Six" of the Great Exceeding hexagram "Using white reeds as a mat, there will be no blame" to illustrate the principle of caution. Yu Fan adds: the meaning of the initial line in a hexagram is the most difficult to understand, and even more so since this line is a yin line in a yang position, which is not correct. Therefore, it is specially mentioned. The text says: Confucius said, even if it is placed carelessly on the ground, it would be sufficient, and何况 it is placed on white reeds, where could there be any blame? This is the extreme of caution. Yu Fan explains: "Gou" means to do so casually or roughly, and "cuo" means to place; the Great Exceeding hexagram comes from the颐 hexagram, and the坤 in the颐 hexagram represents earth, so it says "gou cuo zhu di"; now it also uses white reeds as a mat, so there is "no blame."

夫茅之為物薄，虞翻曰：陰道柔賤，故“薄”也。而用可重也。虞翻曰：香潔可貴，故“可重也”。慎斯術也以往，其無所失矣。侯果曰：言初六柔而在下，苟能恭慎誠潔，雖置羞於地，神亦享矣。此章明但能重慎卑退，則悔吝無從而生。術，道者也。

The text says: This thing called reed grass is originally light and of little value. Yu Fan explains: The Yin is soft, weak, and lowly, so it is called "thin" or "light." The text says: Yet its use is very valuable. Yu Fan explains: Reed grass is fragrant and clean, thus precious and valuable, so it is called "valuable." The text says: If one acts with care and caution in this way, there will be no mistakes. Hou Guo explains: This refers to the line at the beginning, which is soft and weak and occupies a low position. As long as one is respectful, cautious, sincere, and pure, even if the sacrificial offerings are placed directly on the ground, the spirits will still accept them. This chapter is meant to illustrate that as long as one is cautious, respectful, and humble, regret and sorrow cannot arise. "Method" refers to a way or path.

勞謙，君子有終吉。孔穎達曰：欲求外物之應，非唯謹慎，又須謙以下人，故引謙卦九三爻辭以證之矣。子曰：勞而不伐，有功而不德，厚之至也。虞翻曰：坎為勞。五多功。乾為德，德言至。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。虞翻曰：震為語，五多功，下居三，故“以其功下人者也”。

The text cites the Line Statement: diligence and humility, the gentleman can maintain this throughout, resulting in auspiciousness. Kong Yingda explains: to seeksympathetic response from external things, one must not only be cautious but also humble towards others, hence citing the Line Statement of the "Gentle" hexagram's Nine in the Third. The text says: Confucius states, having achieved merit without boasting, having accomplished deeds without claiming virtue, this is the extreme of sincerity. Yu Fan explains: Kan represents labor, the fifth position has the most achievements, Qian represents virtue, and virtue is considered supreme; the Nine in the Third originally could occupy a high position but instead resides in the third position, which is low, thus saying "labor without boasting, having achievements without claiming virtue." Gen represents thickness, and Kun represents the extreme, thus saying "the extreme of thickness." The text says: this refers to his willingness to place himself below others in terms of his achievements. Yu Fan explains: Zhen represents speech, the fifth position has many achievements, yet resides in the third position, thus saying "placing oneself below others in terms of one's achievements."

德言盛，禮言恭。虞翻曰：謙旁通履。乾為盛德，坤為禮。天道虧盈而益謙。三從上來，同之盛德，故“恭”；震為言，故“德言盛，禮言恭”。謙也者，致恭以存其位者也。虞翻曰：坎為勞，故能“恭”。三得位，故“以存其位者也”。亢龍有悔。孔穎達曰：上既以謙德保安，此明無謙則有悔，故引乾之上九“亢龍有悔”，證驕亢不謙之義也。

The text says: When discussing virtue, it should be spoken of as great and flourishing; when discussing propriety, it should be spoken of as respectful and reverent. Yu Fan explained using the method of mutual transformation: The Hexagram of Humility is mutually transformed with the Hexagram of Following, where Heaven represents great virtue and Earth represents propriety. The heavenly way is to diminish when full and increase when humble, so the line nine in the third position descends from the upper position to the third, harmonizing with the great virtue, thus being called "reverent." The trigram Zhen represents speech, so it is said "virtue is spoken of as great, propriety is spoken of as reverent." The text says: What is meant by humility is to be fully reverent in order to preserve one's position. Yu Fan explained: The trigram Kan represents toil, and being able to endure toil allows one to be reverent; the line nine in the third position, being yang in a yang position, attains the correct position, thus it is said "to preserve one's position." The text cites the line statement: The dragon flies too high, resulting in regret. Kong Yingda explained: The previous text discussed using humility to maintain peace, and here it explains that without humility there will be regret, so it cites the line "the exalted dragon has regret" from the Hexagram of Heaven, to illustrate the harm of arrogance and failure to retreat in humility.

子曰：貴而無位，虞翻曰：天尊，故“貴”。以陽居陰，故“無位”。高而無民，虞翻曰：在上，故“高”。無陰，故“無民”也。賢人在下位，虞翻曰：乾稱賢人。下位，謂初也。遁世無悶，故“賢人在下位”而不憂也。而無輔，是以動而有悔也。虞翻曰：謂睦我民，故“無輔”。乾盈動傾，故“有悔”。文王居三，紂亢極上，故以為誡也。

The text says: Confucius said, "A person of high status but without a real position." Yu Fan explained: "The top line is in the position above heaven and is therefore exalted, so it is called 'high status'; it has a yang line in the yin position of the top line, so it is called 'without a position.'" The text says: "A high position but without the people." Yu Fan explained: "Being at the very top, it is called 'high'; within pure heaven there are no yin lines, so it is called 'without the people.'" The text says: "The virtuous person is in a low position." Yu Fan explained: "Heaven is called the virtuous person; 'low position' refers to the initial nine. The initial nine in the Hexagram of Heaven speaks of retreating and avoiding the world without being troubled, so it is called 'the virtuous person in a low position' and is not distressed." The text says: "Furthermore, it cannot receive support, so any action brings regret." Yu Fan explained: "The top nine is not harmonious with those below, and cannot gain the people, so it is called 'without support'; the way of heaven is full, so any movement leads to overturning, hence 'regret.'" King Wen of Zhou was then in the position of the Three Excellencies, while King Zhou was on the highest position and extremely arrogant and haughty, so this line was used as a warning.

不出戶庭，無咎。孔穎達曰：又明擬議之道，非但謙而不驕，又當謹慎周密，故引節初周密之事以明之也。子曰：亂之所生也，則言語以為階。虞翻曰：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。

The text cites the Line Statement: "Not leaving one's own door, there is no fault." Kong Yingda explains: here it further illustrates the principle of deliberation and consultation, not only requiring humility and avoiding arrogance, but also demanding caution and thoroughness, hence citing the initial line of the "Regulation" hexagram, which refers to being meticulous and not going out, to illustrate this point. The text states: Confucius said, "Disorder arises often through words." Yu Fan explains: the "Regulation" hexagram originates from the "Great Passage" hexagram, where the Earth element symbolizes disorder, and the Thunder element symbolizes life and speech. The Earth is also referred to as a step, hence the saying "Disorder arises through words as its step."

君不密則失臣，臣不密則失身，虞翻曰：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。幾事不密則害成，虞翻曰：幾，初也。謂二已變成坤，坤為事，故“幾事不密”。初利居貞，不密。初動則體剝，子弒其父，臣弒其君，故“害成”。

The text says: If a ruler's words are not precise, he will lose his ministers; if a minister's words are not precise, he will lose himself. Yu Fan explains: In the hexagram Tai, Qian represents the ruler, and Kun represents the ministers and closure, so it is called "precise." The third line of Qian moves up to the fifth position of Kun, thus destroying the distinction between ruler and minister, so it is said "if the ruler is not precise, he will lose his ministers." The fifth line of Kun moves down to the third position of Qian, thus destroying the body of Kun, so it is said "if the minister is not precise, he will lose himself," as Kun represents the body. The text says: If secret matters are not precise, they will lead to calamity. Yu Fan explains: "Ji" refers to the first line; the second line has already changed into Kun, and Kun represents the matter, so it is said "secret matters are not precise." The first line is suitable for staying in place and maintaining correctness, but now it is not precise; when the first line moves, it forms the structure of the hexagram Bao, which has the image of a son killing his father and a minister killing his ruler, so it is said "calamity arises."

是以君子慎密而不出也。虞翻曰：君子謂初。二動，坤為密。故“君子慎密”。體屯盤桓，利居貞，故“不出也”。子曰：作易者其知盜乎？虞翻曰：為易者，謂文王。否上之二成困，三暴慢。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”？

The text says: Therefore, the gentleman is cautious and keeps secrets, not speaking lightly. Yu Fan explains: "The gentleman" refers to the initial line, Chou Ji. The second line changes, and the Earthly element takes the image of being thorough and meticulous, so it is said "the gentleman is cautious and meticulous." At this time, the structure of the Zun hexagram is formed. The initial line of Zun hexagram speaks of hesitating and not advancing, being favorable to staying in place and maintaining correctness, so it is said "not going out." The text says: Confucius said, the one who composed the Book of Changes must have understood the principle of thieves. Yu Fan explains: the one who composed the Book of Changes refers to King Wen of Zhou. The top line of the Po hexagram moves down to the second position to form the Kun hexagram. The third line is both fierce and arrogant. A yin line overpowers a yang line. The second line changes again into its original hexagram to form the Cui hexagram. The fifth line moves down to the second position to take it, forming the Jie hexagram. Within this, the Water element takes the image of a thief, so it is said "the one who composed the Book of Changes must have understood the principle of thieves."

《易》曰：負且乘，致寇至。孔穎達曰：此又明擬議之道，當量身而行，不可以小處大，以賤貪貴，故引解六三爻辭以明之矣。負也者，小人之事也。虞翻曰：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。虞翻曰：君子謂五。器，坤也；坤為大車，故“乘君子之器也”。

The text cites the Line Statement, saying: The Book of Changes states, "Carrying burdens while riding in a carriage, one invites bandits." Kong Yingda explains: This further illustrates the principle of deliberation and consultation. One should act according to one's capacity and not place a small talent in a great position, nor should a humble person seek high status. Therefore, it cites the Line Statement of the sixth trigram in the third line of the Hexagram of Release. The text says: "Carrying burdens," which is the affair of a petty person. Yu Fan explains: A yin line is called a petty person, and the hexagram of Earth takes the image of affairs. The sixth trigram in the third line, being in a humble position, abandons honor and violates propriety and righteousness, hence it is said, "the affair of a petty person." The text says: "riding in a carriage," which is the tool used by a gentleman. Yu Fan explains: "The gentleman" refers to the ninth line in the fifth position; "tool" refers to Earth, which takes the image of a large carriage. Hence it is said, "riding in the tool of a gentleman."

小人而乘君子之器，盜思奪之矣。虞翻曰：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。為易者知盜乎？此之謂也。上慢下暴，盜思伐之矣。虞翻曰：三倍五，上慢乾君，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。

The text says: A petty person rides the chariot of a superior person, and thieves will want to seize it. Yu Fan explains: "Petty person" refers to the line six in the third position. It violates propriety by abandoning the line nine in the fifth position and擅自 rides the chariot of the line nine in the fifth. The line nine in the fifth descends to the second position to form Kan, and Kan takes the image of a thief, so it wants to seize it. What is meant by "the one who composed the Book of Changes understands thieves" is exactly this. The text says: Being arrogant toward superiors and cruel toward inferiors, thieves will want to attack him. Yu Fan explains: The line six in the third position abandons the line nine in the fifth, being arrogant toward the乾 body's sovereign above and僭乘 its chariot, and cruel toward the line nine in the second below. The line nine in the second is hidden in Kun, so the line nine in the fifth descends to attack the line six in the third, using the Li image of spears and weapons to attack, hence it is called "to attack." Kan takes the image of cruelty.

慢藏悔盜，冶容悔淫。虞翻曰：坎心為悔，坤為藏，兌為見。藏而見，故“慢藏”。三動成乾為野，坎水為淫；二變藏坤，則五來奪之，故“慢藏悔盜，野容悔淫”。《易》曰：負且乘，致寇至，盜之招也。虞翻曰：五來奪三，以離兵伐之，故變寇言戎，以成三惡。二藏坤時，艮手招盜，故“盜之招”。

The text says: "Keeping things carelessly leads to theft; displaying beauty and allure leads to sexual misconduct." Yu Fan explains: Kan represents the heart, here taken as regret; Kun represents storage, and Dui represents exposure. Originally meant to be hidden, it is exposed, hence called "slow storage." When line six in the third position moves, it becomes Qian, which represents the open field; Kan water represents lust. When line nine in the second position changes and is hidden within Kun, line nine in the fifth position descends to take it, hence it is said "slow storage brings regret and theft, open display brings regret and lust." The text says: "The Book of Changes says 'carrying something while riding in a carriage, leading to bandits,' which is precisely how one invites thieves. Yu Fan explains: When line nine in the fifth position descends to take line six in the third, using Li's image of weapons to attack it, so 'bandit' is changed to 'military force,' completing the threefold guilt of line six in the third. When line nine in the second position is hidden within Kun, the hand represented by Gen is making a gesture of invitation, hence it is said 'theft is invited.'

大衍之數五十，其用四十有九。干寶曰：衍，合也。崔覲曰：案《說卦》云：昔者聖人之作《易》也，幽贊於神明而生蓍，參天兩地而倚數。既言蓍數，則是說大衍之數也。明倚數之法當參天兩地。參天者，謂從三始，順數而至五、七、九，不取於一也。兩地者，謂從二起，逆數而至十、八、六，不取於四也。此因天地致上，以配八卦，而取其數也。艮為少陽，其數三。坎為中陽，其數五。震為長陽，其數七。乾為老陽，其數九。兌為少陰，其數二。離為中陰，其數十。巽為長陰，其數八。坤為老陰，其數六。八卦之數，總有五十。故云：大衍之數五十也。不取天數一、地數四者，此數八卦之外，大衍所不管也。其用四十有九者，法長陽七七之數也。六十四卦既法長陰八八之數，故四十九蓍則法長陽七七之數焉。蓍圓而神象天，卦方而智象地，陰陽之別也。舍一不用者，以象太極，虛而不用也。且天地各得其數，以守其位，故太一亦為一數，而守其位也。

The text says: The number of the great derivation is fifty, but only forty-nine is actually used. Ganbao explains: "Derivation" means combination. Cui Jin further calculates: The "Say卦Transmission" says that in ancient times, sages created the Book of Changes, secretly receiving assistance from the divine to produce the yarrow stalks. By combining the heavenly numbers and pairing the earthly numbers, they established the number for divination. Since it refers to the number of the yarrow stalks, it is talking about the great derivation number. Therefore, the method of establishing the number for divination should be "combining heaven and pairing earth." What is meant by "combining heaven" is starting from three and counting up to five, seven, and nine, without taking the heavenly number one. What is meant by "pairing earth" is starting from two and counting down to ten, eight, and six, without taking the earthly number four. This is based on the numbers of heaven and earth to derive the numbers for the eight trigrams: Gen is the young yang, with the number three; Kan is the middle yang, with the number five; Zhen is the long yang, with the number seven; Qian is the old yang, with the number nine; Dui is the young yin, with the number two; Li is the middle yin, with the number ten; Xun is the long yin, with the number eight; and Kun is the old yin, with the number six. When the numbers of the eight trigrams are added together, they total fifty, hence the saying "the great derivation number is fifty." The heavenly number one and the earthly number four are not taken because they are outside the eight trigrams and are not included in the great derivation. As for "its use is forty-nine," it is based on the number seven multiplied by seven, which represents the long yang. Since the sixty-four hexagrams are based on the number eight multiplied by eight, representing the long yin, the forty-nine yarrow stalks are based on the number seven multiplied by seven, representing the long yang. The yarrow stalks are round, their virtue is mysterious and symbolizes heaven; the hexagrams are square, their virtue is wise and symbolizes earth. This is the distinction between yin and yang. One stalk is set aside to symbolize the Taiji, which is empty but not involved in actual calculation. Moreover, heaven and earth each hold their own numbers to maintain their positions, so the Taiyi is also counted as a number to maintain its position.

王輔嗣云：演天地之數，所賴者五十，其用四十有九，其一不用也。不用而用以之通，非數而數以之成，即易之太極也。四十有九，數之極者。但言所賴五十，不釋其所從來，則是億度而言，非有實據。其一不用，將為法象太極，理縱可通。以為非數而成，義則未允，何則？不可以有對無，五稱五十也。孔疏釋賴五十，以為萬物之策，凡有萬一千五百二十，其用此策大推演天地之數，唯用五十策也。又釋其用四十九，則有其一不用，以為策中，其所揲蓍者，唯四十有九。其一不用，以其虛無，非所用也，故不數矣。

Wang Bi said: To deduce the numbers of heaven and earth, one relies on fifty, but actually uses forty-nine, with one left unused. Because this one is not used, the rest can be fully applied; precisely because it is not counted as a number, the rest of the numbers can be established. This is the Taiji of the Book of Changes. Forty-nine is the limit of numbers. Li Dingzuo pointed out that Wang Bi only said that fifty is relied upon, but did not explain where this fifty comes from, which is making an assumption without evidence. Saying that one is left unused to symbolize Taiji is reasonable; but saying that it 'is not a number yet becomes one' is not appropriate. Why? Because one cannot use 'being' to deal with 'non-being', nor can one refer to this fifty as fifty. Kong Yingda's commentary explains 'relying on fifty' as follows: all the divination rods of myriad things total 11,520, but when using these rods to extensively deduce the numbers of heaven and earth, only fifty are used. He also explains 'using forty-nine' by saying that one is left unused, because among these divination rods, only forty-nine are actually used in the process of divination; the one left unused is taken as a symbol of emptiness, which is inherently not part of the usage, so it is not counted.

又引顧歡同王弼所說，而顧歡云：立此二十數以數神，神雖非數而著，故虛其一數，以明不可言之義也。案：崔氏探玄：病諸先達，及乎自料，未免小疵。既將八卦陰陽以配五十之數，餘其天一地四無所稟承，而云八卦之外在衍之所不管者，斯乃談何容易哉。且聖人之言，連環可解，約文申義，須窮指歸。即此間雲天數五，地數五，五位相得而各有合，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，是結大衍之前義也。既云五位相得而各有合，即將五合之數配屬五行也。故云大衍之數五十也，其用四十有九者，更減一以並五，備設六爻之位，著卦兩兼，終極天地五十五之數也。自然窮理盡性，神妙無方，藏往知來，以前民用，斯之謂矣。

Kong Yingda also cited Gu Huan's view, which is the same as Wang Bi's. Gu Huan said: these numbers are set up to measure the divine. Although the divine is not a number, it becomes evident through numbers, so a number is virtually set aside to indicate something that cannot be spoken. Li Dingzuo's commentary says: Cui Jin explored profound principles and criticized the shortcomings of previous scholars, but when it came to his own statements, he was also not free from minor flaws. He paired the yin and yang of the Eight Trigrams into the number fifty, but the remaining heavenly number one and earthly number four had nowhere to be assigned. Yet he said these two numbers are outside the Eight Trigrams and not under the jurisdiction of Da Yan, which is hardly a simple statement. Moreover, the words of the sage are like linked rings, coherent throughout, concise in wording yet consistent in meaning. One must thoroughly investigate their implications. In this passage it says, "Heavenly numbers five, earthly numbers five, the five positions correspond and each has its match. Heavenly numbers total twenty-five, earthly numbers total thirty, altogether fifty-five. This is why changes occur and ghosts and spirits are moved." This is precisely a summary of the meaning of Da Yan. Since it says "the five positions correspond and each has its match," it means that the five sets of corresponding numbers are assigned to the Five Phases. Therefore, saying "Da Yan's number is fifty" and "its use is forty-nine" is to subtract one and include that five, thus fully establishing the six positions of the hexagram, so that both the divination stick and the hexagram are taken into account, ultimately exhausting the total of fifty-five numbers of heaven and earth. In this way, one can thoroughly understand principles and fully realize one's nature, being mysterious and without fixed form, containing past events and foreseeing the future, preceding the people and being used by them. This is exactly the meaning conveyed.

分而為二以象兩，崔覲曰：四十九數合而未分，是象太極也。今分而為二以象兩儀矣。掛一以象三，孔穎達曰：就兩儀之中，分掛其一於最小指間，而配兩儀，以象三才。揲之以四，以象四時，崔覲曰：分揲其蓍，皆以四為數，一策一時，故四策，以象四時也。

The text says: Divide the chrysanthemum grass into two parts, symbolizing the two principles of Heaven and Earth. Cui Jin explains: When the forty-nine stalks of chrysanthemum grass are gathered together and not yet divided, they symbolize the Taiji; now divided into two parts, they symbolize the two principles of Heaven and Earth. The text says: Take one stalk and hold it between the fingers, symbolizing the three elements. Kong Yingda explains: From the divided two parts, take one stalk and hold it between the small finger, matching the two principles, thus symbolizing the three elements of Heaven, Earth, and Humanity. The text says: Count them in groups of four, symbolizing the four seasons. Cui Jin explains: When dividing the chrysanthemum grass, the counting is always done in groups of four. One stalk corresponds to one season, so four stalks symbolize the four seasons of spring, summer, autumn, and winter.

歸奇於扐以象閏，虞翻曰：奇所掛一策，扐所揲之餘，不一則二，不三則四也。取奇以歸扐，扐併合掛左手之小指，為一扐，則以閏月定四時成歲。故“歸奇於扐，以象閏”者也。五歲再閏，故再扐而後掛。虞翻曰：謂已一扐，復分掛如初揲之。歸奇於初扐，並掛左手次小指間，為再扐，則再閏也。又分扐揲之如初，再掛左手第三指間，成一變，則布掛之一爻。謂已二扐，又加一，為三，並重合前二扐，為五歲，故“五歲再閏”。再扐而後掛，此參伍以變，據此，為三扐。不言三閏者，閏歲餘十日，五歲閏六十日盡矣。後扐閏餘分，不得言三扐二閏。故從言“再扐而後掛”者也。

The text says: Place the remainder between the fingers to symbolize a leap month. Yu Fan explains: "Qi" refers to the first stick hung out, "tua" refers to the remainder left after dividing, which is either one or two, or three or four; take that stick of "qi" and include it with the remainder, then place them together between the left little finger, counting as one "tua," just as a leap month is used to regulate the four seasons and form a year, so it says "return the remainder to the tua, to symbolize a leap month." The text says: In five years there are two leap months, so the remainder should be placed twice before hanging again. Yu Fan explains: After completing the first placement of the remainder, then again divide and hang one, divide again; place the remainder into the first "tua," and place them together between the left second finger, counting as the second placement of the remainder, which is the second leap month. Then again follow the initial method to divide and place the remainder, placing it the third time between the left third finger, completing one change, which determines one line. Having already placed the remainder twice, adding one more makes three, combining with the previous two, exactly symbolizing five years, so it says "five years with two leap months." "Placing the remainder twice and then hanging" is what the Great Treatise refers to as "three and five to produce change"; according to this calculation, it is actually three placements of the remainder, but it is not said to be three leap months, because a leap year adds ten days, and over five years the total of sixty days is used up for the leap, the last placement of the remainder is just the remaining part of the leap, so it is not called three placements for two leap months, hence it is only said "place the remainder twice and then hang."

天數五，地數五，虞翻曰：天數五，謂一、三、五、七、九。地數五，謂二、四、六、八、十也。五位相得，而各有合。虞翻曰：五位謂五行之位。甲乾、乙坤相得，合木，謂天地定位也。丙艮、丁兌相得，合火，山澤通氣也。戊坎、已離相得，合土，水火相逮也。庚震、辛巽相得，合金，雷風相薄也。天壬、地癸相得，合水，言陰陽相薄，而戰於乾。故“五位相得，而各有合。”或以一六合水，二七合火，三八合木，四九合金，五十合土也。

The text says: Heaven has five numbers, and Earth has five numbers. Yu Fan 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. The text says: The five directions each correspond to one another and have their respective combinations. Yu Fan explains according to the method of Najia: "The five positions" refer to the positions of the Five Phases. Jia corresponds to Qian, Yi corresponds to Kun, and they combine to form wood, which is what the "Sayings on the Hexagrams" refers to as Heaven and Earth being positioned; Bing corresponds to Gen, Ding corresponds to Dui, and they combine to form fire, which is the mutual communication between mountain and marsh; Wu corresponds to Kan, Ji corresponds to Li, and they combine to form earth, which is the mutual interaction between water and fire; Geng corresponds to Zhen, Xin corresponds to Xun, and they combine to form metal, which is the mutual confrontation between thunder and wind; the heavenly stem Ren corresponds to Tian, and the earthly branch Gui corresponds to Di, and they combine to form water, which refers to the mutual struggle between yin and yang at the position of Qian. Therefore, it is said, "The five positions are in harmony, and each has its combination." Another view holds that one and the Six Harmonies combine to form water, two and seven combine to form fire, three and eight combine to form wood, four and nine combine to form metal, and five and ten combine to form earth.

天數二十有五，虞翻曰：一、三、五、七、九，故二十五也。地數三十，虞翻曰：二、四、六、八、十，故三十也。凡天地之數五十有五。虞翻曰：天二十五，地三十，故五十有五。天地數見地此，故大衍之數略其奇五，而言五十也。

The text says: The total of the heavenly numbers is twenty-five. Yu Fan explains: Adding one, three, five, seven, and nine together results in twenty-five. The text says: The total of the earthly numbers is thirty. Yu Fan explains: Adding two, four, six, eight, and ten together results in thirty. The text says: The total of the heavenly and earthly numbers is fifty-five. Yu Fan explains: The heavenly numbers are twenty-five, the earthly numbers are thirty, and together they make fifty-five. Since the numbers of heaven and earth have now been fully presented, when discussing the great derivation number, the five leftover is omitted, and only fifty is mentioned.

此所以成變化而行鬼神也。荀爽曰：在天為變，在地為化，在地為鬼，在天為神。姚信曰：此天地之數五十有五，分為爻者，故能成就乾坤之變化，能知鬼神之所為也。侯果曰：夫通變化，行鬼神，莫近於數，故老聃謂子曰：汝何求道？對曰：吾求諸數。明數之妙通於鬼神矣。乾之冊二百一十有六，荀爽曰：陽爻之冊，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。陽爻九，合四時，四九三十六，是其義也。

The text says: This is the basis for causing change and promoting the affairs of ghosts and spirits. Xu Shuang explains: In heaven it is called "change," and in earth it is called "transformation"; what is on earth is called "ghost," and what is in heaven is called "spirit." Yao Xin explains: This number of heaven and earth is fifty-five, distributed among the lines, so it can achieve the transformation of Qian and Kun, and understand the actions of ghosts and spirits. Hou Guo explains: To comprehend change and promote the affairs of ghosts and spirits, nothing is closer than numbers. Therefore, Lao Dan once asked Confucius, "What doctrine are you seeking?" Confucius replied, "I seek it in numbers." This shows that the subtlety of numbers is sufficient to connect with ghosts and spirits. The text says: The number of yarrow stalks for the Qian hexagram is two hundred and sixteen. Xu Shuang explains: The number for one yang line is thirty-six. Since the Qian hexagram has six yang lines, three multiplied by six gives one hundred and eighty, and six multiplied by six gives thirty-six, adding them together gives exactly two hundred and sixteen. A yang line uses "nine," which corresponds to the four seasons. Four multiplied by nine gives thirty-six, which is the reason for this.

坤之冊百四十有四，荀爽曰：陰爻之冊，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。陰爻六，合二十四氣，四六二百四十也。凡三百有六十，當期之日。陸績曰：日月十二交會，積三百五十四日有寄為一會。今雲三百六十當期，則入十三月六日也。十二月為一期，故云“當期之日”也。

The classic text says: The number of stalks for the坤 (Earth) hexagram is 144. Xun Shuang explains: The number of stalks for one yao (line) of yin is 24. Since the坤 hexagram has six yin lines, multiplying two by six gives 120, and multiplying four by six gives 24. Together they make exactly 144. Yin yao uses six, which corresponds to the twenty-four solar terms. Multiplying four by six again gives 240. The classic text says: The total number of stalks for the乾 (Heaven) and坤 hexagrams combined is 360, equivalent to the number of days in a year. Lu Ji explains: The sun and moon meet twelve times a year, accumulating 354 days and a little more for a cycle. Now saying 360 days equals a year means it has already reached the sixth day of the thirteenth month. Taking twelve months as a year, it is said 'the day of the appointed period'.

二篇之冊，萬有一千五百二十，當萬物之數也。侯果曰：二篇謂上下經也。共六十四卦，合三百八十四爻，陰陽各半。則陽爻一百九十二，每爻三十六冊，合六千九百一二冊。陰爻亦一百九十二，每爻二十四冊，合四千六百八冊。則二篇之冊合萬一千五百二十，當萬物之數也。

The text says: The number of stalks in the upper and lower parts of the Zhou Changes is eleven thousand five hundred and twenty, equivalent to the number of all things. Hou Guo explains: "Two parts" refer to the upper and lower sections, totaling sixty-four hexagrams, with a total of three hundred and eighty-four lines. Yin lines and Yang lines each account for half. There are one hundred and ninety-two Yang lines, each line corresponding to thirty-six stalks, totaling six thousand nine hundred and twelve stalks; there are also one hundred and ninety-two Yin lines, each line corresponding to twenty-four stalks, totaling four thousand six hundred and eight stalks. Adding these two together, the total number of stalks in the upper and lower parts is eleven thousand five hundred and twenty, exactly equivalent to the number of all things.

是故四營而成易，荀爽曰：營者，謂七、八、九、六也。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。謂四度營為，方成易之一爻者也。十有八變而成卦。荀爽曰：二揲策掛左手一指間，三指間滿，而成一爻。又六爻，三六十八，故“十有八變而成卦”也。

The text says: Therefore, four procedures are needed to complete one change. Xun Shuang explains: "Ying" refers to the four divination numbers seven, eight, nine, and six. Lu Ji explains according to the steps: dividing into two parts to represent the two principles, is the first ying; hanging one stick to represent the three elements, is the second ying; counting four by four to represent the four seasons, is the third ying; placing the remaining sticks between the fingers to represent the leap month, is the fourth ying. Only after these four yings can one line of the Book of Changes be completed. The text says: eighteen changes are needed to complete one hexagram. Xun Shuang explains: two divisions of the sticks and placing them between the fingers on the left hand, with three sets of sticks filled between the fingers, complete one line; a hexagram has six lines, three multiplied by six gives eighteen, hence it is said "ten and eight changes to form a hexagram."

八卦而小成，侯果曰：謂三畫成天地、雷風、日月、山澤之象。此八卦未盡萬物情理，故曰“小成”也。引而伸之，觸類而長之，虞翻曰：引謂庖犧引信三才，兼而兩之以六畫。觸，動也。謂六畫以成六十四卦，故“引而信之，觸類而長之”。其取類也大，則發揮剛柔而生爻也。

The text says: The Eight Trigrams only achieve a small degree of completion. Hou Guo explains: This refers to the fact that the trigrams composed of three lines have already formed the images of Heaven, Earth, Thunder, Wind, Sun, Moon, Mountain, and Marsh, but these eight trigrams are still insufficient to fully encompass all the forms and principles of things in the world, hence it is called "small completion." The text says: Extend and develop it, and infer and expand it according to its kind. Yu Fan explains: "Yin" means that Fuxi extended and developed the three elements of Heaven, Earth, and Humanity, combining the three lines into six lines; "chu" means to move or stimulate, referring to the use of the six lines to generate the sixty-four trigrams, hence it is said "extend and believe in it, infer by analogy and expand it." Since the categories it takes are extensive, it can manifest the changes of yin and yang, thus producing each line.

天下之能事畢矣。虞翻曰：謂乾以簡能，能說諸心，能研諸侯之慮，故“能事畢”。顯道神德行，虞翻曰：顯道神德行，乾二五之坤，成離日坎月，日月在天，運行照物，故“顯道神德行”。默而成，不言而信，存於德行者也。

The text says: All things that can be done in the world are fully contained within it. Yu Fan explains: This refers to Qian (Heaven) achieving ability through simplicity, enabling people to be pleased and content, and being able to examine and understand the thoughts of many. Therefore, it is said, "All things are completed." The text says: The Book of Changes reveals the great way and makes virtue profound and mysterious. Yu Fan explains: What is meant by "revealing the way, making virtue profound and mysterious" is that the second and fifth lines of Qian intersect with Kun (Earth), forming Li (Fire) as the sun and Kan (Water) as the moon. The sun and moon hang in the sky, moving ceaselessly to illuminate all things. Therefore, it is said, "revealing the way, making virtue profound and mysterious." Just as the Great Treatise says, things are accomplished silently without needing words to be believed, all depending on a person's virtue.

是故可與酬酢，可與右神矣。《九家易》曰：陽往為酬，陰來為酢，陰陽相配，謂之右神也。孔子言大衍以下，至於能事畢矣。此足以顯明易道，又神易德行，可與經義相斟酌也。故喻以賓主酬酢之禮，所以助前聖發見其神秘矣。禮飲酒，主人酌賓，為獻；賓酌主人，為酢；主人飲之，又酌賓，為酬也。先舉為酢，答報為酬，酬取其報，以象陽唱陰和，變化相配，是助天地明其鬼神者也。

The text says: Therefore, it can be used to respond and exchange with people, and can assist the spirits. The "Nine Schools Commentary on the Book of Changes" explains: When yang energy goes out to give, it is called "chou"; when yin energy comes back to respond, it is called "zu". When yin and yang correspond with each other, it is called "you shen". Confucius begins with the "Great Derivation" and proceeds all the way to "all things under heaven have been fully explained". These words sufficiently reveal the principles of the Book of Changes, and also make its virtues mysterious and profound, allowing it to be compared with the meaning of the text. Therefore, it uses the ritual of guests and hosts exchanging wine as an analogy, to help the ancient sages reveal the mystery of the Book of Changes. According to the ritual of drinking, when the host pours wine for the guest, it is called "xian"; when the guest returns the favor by pouring wine for the host, it is called "zu". After the host drinks, he pours wine again for the guest, which is called "chou". The one who first raises the cup is "zu", and the one who responds is "chou". "Chou" takes the meaning of repayment, symbolizing yang initiating and yin responding, with change corresponding to each other. This is how it assists heaven and earth, and clarifies the deeds of ghosts and spirits.

子曰：知變化之道者，其知神之所為乎？虞翻曰：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。易有聖人之道四焉：崔覲曰：聖人德合天地，智周萬物，故能用此易道。大略有四：謂尚辭、尚變、尚象、尚占也。

The text says: Confucius said, those who understand the principle of change also understand the workings of the divine. Yu Fan explained: on the side of yang it is called "change," referring to the fifth line of Qian entering Kun; on the side of yin it is called "transformation," referring to the second line of Kun entering Qian. The indescribable nature of yin and yang is called the divine. Therefore, understanding the principle of change naturally leads to understanding the workings of the divine. All the Confucian scholars have placed this "Zi Yu" at the beginning of the chapter, and Xun Shuang and Ma Rong followed suit, which is indeed inappropriate. The text says: The Book of Changes contains four aspects of the sage's way. Cui Jin explained: the sage's virtue conforms to heaven and earth, wisdom pervades all things, thus being able to employ the way of the Book of Changes. There are four aspects, namely, valuing the statements of the lines, valuing change, valuing the images of the hexagrams, and valuing divination.

以言者尚其辭；虞翻曰：聖人之情，見於辭，繫辭焉，以盡言也。以動者尚其變；陸績曰：變謂爻之變化，當議之而後動矣。以制器者尚其象；荀爽曰：結繩為網罟，蓋取諸離，此類是也。以卜筮者尚其占。虞翻曰：乾蓍稱筮，動離為龜。龜稱卜，動則玩其占，故“尚其占者”也。

The classic text says: Those who use the Book of Changes to express their words value its hexagram line statements. Yu Fan explains: The intentions of the sage are all expressed in the statements, and attaching words is to fully express the meaning. The classic text says: Those who use the Book of Changes to take action value its changes. Lu Ji explains: "Change" refers to the change of lines, and one should first deliberate thoroughly before taking action. The classic text says: Those who use the Book of Changes to make objects value its hexagram images. Xun Shuang explains: As mentioned in the lower part of the Great Treatise, making a net by braiding ropes, which is roughly based on the image of the Li hexagram, belongs to this category. The classic text says: Those who use the Book of Changes for divination value its divinatory statements. Yu Fan explains: The yarrow stalks born from Qian are called "shì" (divination by casting sticks), and when they change into Li, they take the image of the turtle, and the turtle is called "bǔ" (divination by turtle shells); once there is action, one should contemplate its divinatory statements, hence it is said "value its divination."

是故君子將有為也，將有行也，問焉而以言。虞翻曰：有為謂建侯，有行謂行師也。乾二五之坤成震，有師象。震為行，為言問。故“有為有行”。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，卦德方智。故史擬神智以斷吉凶也。其受命也如響。虞翻曰：言神不疾而速，不行而至，不言善應。乾二五之坤成震巽，巽為命，故“受命”。同聲相應，故如響也。

The classic text says: Therefore, when a gentleman is about to take action or make a move, he consults the Book of Changes and uses the yarrow stalks to obtain an answer. Yu Fan explains: "Having a purpose" refers to establishing feudal lords, and "having an action" refers to going to war. The second and fifth lines of the Qian trigram enter the Kun trigram to form the Zhen trigram, which embodies the image of the Army hexagram. Zhen represents action and inquiry, so it is said "having a purpose and having an action." Whenever the nine methods of divination described in the Zhou Li are encountered, divination is performed, that is, consulting both the yarrow stalks and the turtle shells to let them reveal fortune and misfortune. The changing lines within the hexagram indicate the movement, while fortune and misfortune are revealed outside the hexagram. The yarrow stalks possess a round and profound nature, while the hexagram possesses a square and wise nature, so the Grand Historian judges fortune and misfortune based on this profound and wise nature. The classic text says: It accepts inquiry and responds as an echo. Yu Fan explains: This refers to the spirit not needing to hurry yet being swift, not needing to move yet arriving, not needing to speak yet being skillful in responding. The second and fifth lines of the Qian trigram enter the Kun trigram to form Zhen and Xun, and Xun represents command, so it is said "receiving a mandate." Sounds of the same kind naturally respond to each other, hence like an echo.

無有遠近幽深，遂知來物。虞翻曰：遠，謂天。近，謂地。深，謂陽。陰，謂幽。來物，謂乾坤。神以知來，感而遂通，謂幽贊神明而生蓍也。非天下之至精，其孰能與於此。虞翻曰：至精，謂乾純粹精也。參伍以變，錯綜其數。虞翻曰：逆上稱錯。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”，則三天兩地而倚數者也。

The text says: No matter how far away or deep, one can thus know future events. Yu Fan explains: "Far" refers to Heaven, "near" refers to Earth, "deep" refers to Yang, and "hidden" refers to Yin. "Coming things" refer to the trigrams Qian and Kun. The divine can foresee the future; once there is a response, there is no obstruction, which refers to the situation described in the "Commentary on the Hexagrams" where the yarrow stalks are influenced by the divine. The text says: If it is not the most refined principle in the world, who could be involved in it? Yu Fan explains: "The most refined" refers to the pure essence of Qian. The text says: Three times and five times changing and transforming, interweaving and combining its divination numbers. Yu Fan explains: Going against the direction is called "cuo," and "zong" refers to order. This refers to the system of five years with two leap months, two intercalary months, and then the remainder is added, thus forming a change in one line. Then based on this, the six lines of the hexagram are established. The hexagram is formed from the bottom up, so it is said "cuo zong its numbers," which means combining the heavenly numbers and pairing the earthly numbers to establish the divination numbers.

通其變，遂成天下之文；虞翻曰：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。極其數，遂定天下之象。虞翻曰：數六畫之數。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。虞翻曰：謂參伍以變，故能成六爻之義。六爻之義，易以貢也。

The text says: By comprehending its transformations, the world's beauty is achieved. Yu Fan explains: By transforming and making it通畅, observing the movement of yin and yang begins the establishment of hexagrams; the trigrams Qian and Kun are closely connected, thus achieving the beauty of heaven and earth—the intermingling of things is called "wen." The text says: By exhausting its divination numbers, the images of all things under heaven are determined. Yu Fan explains: This "number" refers to the number of six lines; the movement of the six lines embodies the three fundamental principles, thus being able to determine the images of good and bad fortune throughout the world. The text says: If one does not possess the most skillful principle of transformation and adaptability, who could participate in it? Yu Fan explains: This refers to repeatedly transforming and changing, thus achieving the meaning of the six lines; the meaning of the six lines is what the Book of Changes uses to inform people.

易無思也，無為也，虞翻曰：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，虞翻曰：謂隱藏坤初，幾息矣。專，故不動者也。感而遂通天下之故。虞翻曰：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: The Book of Changes has no thought and no action. Yu Fan explains: As stated in the Great Treatise, Part Two, what is there in the world that needs to be thought about or considered? All paths lead to the same goal, and all considerations converge into one, so it is said to have no action. This is what was previously mentioned as "when it is still, it is concentrated." The text says: It is still and unmoving. Yu Fan explains: This refers to the yang energy hidden in the first position of the Earth trigram, with the subtle movement already ceased; because it is concentrated, it remains unmoving. The text says: Once there is a response, it communicates throughout all things. Yu Fan explains: "Response" means to move or affect; by transforming yin through yang, it communicates with all things in the world, which is to bring forth each line through the changes of hardness and softness.

非天下之至神，其孰能與於此。虞翻曰：至神，謂易隱初入微，知幾其神乎！韓康伯曰：非忘象者，則無以制象。非遺數者，則無以極數。至精者無籌策而不可亂，至變者體一而無不周，至神者寂然而無不應。斯蓋功用之母，象數所由立。故曰：非至精、至變、至神，則不能與於此也。夫易，聖人之所以極深而研幾也。荀爽曰：謂伏羲畫卦，窮極易幽深；文王繫辭，研盡易幾微者也。

The text says: If it is not the most divine and profound principle, who could participate in it? Yu Fan explains: "The most divine" refers to the Book of Changes being hidden in the first line and entering the subtle and profound realm. This is precisely what is meant by being able to perceive the subtlest beginnings, which is what is called divine. Han Kangbo explains: Those who cannot forget the forms cannot truly establish forms; those who cannot abandon the divination numbers cannot truly exhaust the divination numbers. The most refined is able to maintain order without using counting rods; the most changeable is able to hold to one principle and encompass all things; the most divine is still and unmoving yet responsive to everything. This is probably the root of all functions, the basis for the establishment of images and numbers. Therefore, it is said that without the most refined, the most changeable, and the most divine, one cannot participate in it. The text says: The Book of Changes is the means by which the sage explores the profound and examines the subtle beginnings. Xun Shuang explains: This refers to Fuxi drawing the trigrams, exhausting the profound aspects of the Book of Changes; King Wen composing the Great Treatise, thoroughly examining the subtle beginnings of the Book of Changes.

唯深也，故能通天下之志；虞翻曰：深謂幽贊神明。無有遠近幽深，遂知來物，故“通天下之志”，謂蓍也。唯幾也，故能成天下之務；虞翻曰：務，事也。謂易研幾開物，故“成天下之務”。謂卦者也。唯神也，故不疾而速，不行而至。虞翻曰：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。

The text says: Because it is profound, it can communicate with the aspirations of people throughout the world. Yu Fan explains: "Deep" refers to receiving the assistance of the divine; regardless of distance or depth, it can foresee future events, hence saying "communicating with the aspirations of the world," which refers to the use of the yarrow stalks. The text says: Because it is discerning of subtle changes, it can accomplish all affairs in the world. Yu Fan explains: "Affairs" refer to matters; this means the Book of Changes examines subtle changes and opens up the principles of things, hence saying "accomplishing all affairs in the world," which refers to the hexagrams. The text says: Because it is marvelous, it does not need to hurry yet is swift, does not need to travel yet reaches its destination. Yu Fan explains: "Marvelous" refers to the Book of Changes; the sun and moon and the Big Dipper move in the sky, the sun moves one degree each day, the moon moves thirteen degrees each day, all moving westward with the celestial bodies, hence saying "without hurrying yet swift"; the star mansions remain still, only following the heavens' rotation, and once there is a response, it is communicated, hence saying "without traveling yet reaching."

子曰：易有聖人之道四焉者，此之謂也。侯果曰：言易唯深唯神，蘊此四道。因聖人以章，故曰“聖人之道”矣。天一，水甲。地二。火乙。天三，木丙。地四。金丁。天五，土戊。地六。水已。天七，火庚。地八。木辛。天九，金壬。地十。土癸。此則大衍之數五十有五。蓍龜所從生，聖人以通神明之德，以類萬物之情。此上，虞翻義也。

The text says: Confucius said, The Book of Changes contains the four principles of the sage's way, referring to this. Hou Guo explained: This means the Book of Changes is both profound and mysterious, containing the aforementioned four principles, and these principles can only be made evident by the sages, hence it is called the "way of the sages." Below is the assignment of the numbers of heaven and earth to the Five Phases and the Heavenly Stems: the heavenly number one is paired with water and Jia; the earthly number two is paired with fire and Yi; the heavenly number three is paired with wood and Bing; the earthly number four is paired with metal and Ding; the heavenly number five is paired with earth and Wu; the earthly number six is paired with water and Ji; the heavenly number seven is paired with fire and Geng; the earthly number eight is paired with wood and Xin; the heavenly number nine is paired with metal and Ren; the earthly number ten is paired with earth and Gui. When these are added together, they total fifty-five, which is also the basis for the production of the yarrow stalks and turtle shells. The sages used this to connect with the virtue of the divine and to compare the forms and conditions of all things. The above method of pairing is Yu Fan's explanation.

子曰：夫易何為而作也？虞翻曰：問易何為取天地之數也。夫易開物成務，陸績曰：開物謂庖犧引伸八卦，重以為六十四。觸長爻策，至於萬一千五百二十，以當萬物之數。故曰“開物”。聖人觀象而制網耒耜之屬，以成天下之務，故曰“成務”也。

The text says: Confucius said, "Why was the Book of Changes composed?" Yu Fan explained: This is asking why the Book of Changes uses the numbers of Heaven and Earth. The text says: The Book of Changes can reveal the principles of all things and accomplish the affairs of the world. Lu Ji explained: What is meant by "opening things" is that Fuxi extended and arranged the Eight Trigrams into sixty-four hexagrams, and through analogy and deduction, he calculated the numbers of lines and yao, reaching a total of eleven thousand five hundred and twenty, which exactly corresponds to the numbers of all things, hence it is called "opening things." The sages observed the hexagrams and made tools such as nets and plows, to accomplish the affairs of the world, hence it is called "accomplishing affairs."

冒天下之道，如斯而已者也。虞翻曰：以陽闢坤，謂之“開物”。以陰翕乾，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，《九家易》曰：凡言是故者，承上之辭也。謂以動者尚其變，變而通之，以通天下之志也。以定天下之業，《九家易》曰：謂以制器者尚其象也。凡事業之未立，以易道決之，故言以定天下之業。

The text says: It encompasses the principles of the universe, and that is all. Yu Fan explains: Using yang to open up the Earth, this is called "opening things"; using yin to gather the Heaven, this is called "completing affairs." "Mao" means to touch or come into contact; by extending and deriving from similar categories, it grows, which is exactly this. The text says: Therefore, the sage uses it to unify the aspirations of people throughout the world. The "Nine Schools Commentary on the Book of Changes" explains: Whenever the phrase "is hence" appears, it is a continuation of the previous statement; here it corresponds to the previous "those who act in motion value change"; through change, it becomes通畅, thus unifying the aspirations of people throughout the world. The text says: Using it to establish the affairs of the world. The "Nine Schools Commentary on the Book of Changes" explains: This corresponds to the previous "those who make objects value their images"; whenever an undertaking has not yet been established, it is decided by the principles of the Book of Changes, hence it is said "using it to establish the affairs of the world."

以斷天下之疑。《九家易》曰：謂卜筮者尚其占也。占事知來，故定天下之疑。是故蓍之德圓而神，卦之德方以知，崔覲曰：蓍之數七七四十九，象陽。圓，其為用也。變通不定，四之以知來物，是蓍之德圓而神也。卦之數八八六十四，象陰。方，其為用也。爻位有分，因之以藏往知事，是卦之德方以知也。

The text says: It is used to decide the doubts of the world. The commentary from the Nine Schools of the Book of Changes explains: This corresponds to the previous statement "those who use divination should value divination"; by questioning about matters and foreseeing the future, one can resolve the doubts of the world. The text says: Therefore, the virtue of the yarrow stalks is round and profound, while the virtue of the hexagrams is square and wise. Cui Jin explains: The number of the yarrow stalks is seven times seven, totaling forty-nine, symbolizing yang. Its shape is round, and in terms of its function, it is changeable and unpredictable. By dividing it in groups of four, it can foresee things to come, which is why the virtue of the yarrow stalks is "round and profound." The number of the hexagrams is eight times eight, totaling sixty-four, symbolizing yin. Its shape is square, and in terms of its function, each line has a distinct position. By using it to contain past events and understand matters, it is why the virtue of the hexagrams is "square and wise."

六爻之義易以貢。韓康伯曰：貢，告也。六爻之變易以告吉凶也。聖人以此先心，韓康伯曰：洗濯萬物之心者也。退藏於密，陸績曰：受蓍龜之報應，決而藏之於心也。吉凶與民同患。虞翻曰：聖人謂庖犧。以蓍神知來，故以“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”。謂作易者有憂患也。

The text says: The meaning of the six lines depends on change to reveal itself to people. Han Kangbo explains: "Gong" means to inform, and the change of the six lines is precisely used to inform of good and bad fortune. The text says: The sage uses it to purify the mind. Han Kangbo explains: This refers to washing the hearts of all things. The text says: Then it retreats and hides in secret places. Lu Ji explains: After receiving the response from the yarrow stalks and the turtle shells, one makes a decision in the heart and keeps it deeply hidden. The text says: It shares in the people's joys and sorrows. Yu Fan explains: "The sage" refers to Fuxi; by using the divine power of the yarrow stalks to foresee the future, one can "purify the mind"; the yang lines change and enter Xun, which symbolizes retreat and concealment, and Kun symbolizes closing the door, so it is said "to hide in secrecy," which is what the "Commentary on the Changes" says "harmonized with Xun" to make its virtue profound and bright. Yang represents good fortune, and Yin represents bad fortune; Kun symbolizes the people, so it is said "good and bad fortune are shared by the people," which means the person composing the Book of Changes holds a mind of concern and worry.

神以知來，知以藏往，虞翻曰：乾神知來，坤知藏往。來謂出見，往謂藏密也。其孰能與於此哉！虞翻曰：誰乎能為此哉？謂古之聰明睿知之君也。古之聰明睿知神武而不殺者夫！虞翻曰：謂大人也。庖犧在乾五。動而之坤，與天地合聰明。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”！

The text says: Using the divine and subtle to foresee the future, using wisdom and knowledge to contain the past. Yu Fan explains: The Trigram Qian represents the divine, capable of foreseeing the future; the Trigram Kun represents wisdom, capable of containing the past. "Coming" refers to something manifesting externally, "going" refers to something hidden and concealed. The text says: Who can achieve this? Yu Fan explains: Who can have such actions? It refers to the ancient wise and enlightened rulers. The text says: That must be the ancient wise and enlightened ones who were divine and martial yet did not kill indiscriminately. Yu Fan explains: This refers to the Great Man; Fuxi occupied the fifth position of Qian, changing and entering into Kun, harmonizing with heaven and earth and possessing wisdom. In Kan it is "Cognizance," in Li it is "Brightness"; "Divine Martial" refers to Qian, "Wisdom" refers to Kun. Qian, Kun, Kan, and Li cycle and return without exhaustion, hence it is said "and not killing."

是以明於天之道，而察於民之故，虞翻曰：乾五之坤，以離日照天，故“明天之道”。以坎月照坤，故“察民之故”。坤為民。是興神物以前民用。陸績曰：神物，蓍也。聖人興蓍以別吉凶，先民而用之，民皆從焉，故曰“以前民用”也。

The classic text says: Therefore, by understanding the principles of Heaven and observing the affairs of the people. Yu Fan explains: The fifth line of Qian (Heaven) interacts with Kun (Earth), using the image of Li (Fire), which represents the sun, to illuminate Heaven, hence saying "to understand the way of Heaven." Using the image of Kan (Water), which represents the moon, to illuminate the Earth, hence saying "to observe the affairs of the people," and Kun is taken as representing the people. The classic text says: Thus, divine objects arise, preceding the people to provide for their use. Lu Ji explains: "Divine objects" refer to the yarrow stalks; the sage introduced divination with yarrow stalks to discern auspicious and inauspicious signs, using them before the people did, and the people followed suit, hence saying "preceding the people in use."

聖人以此齋戒，韓康伯曰：洗心曰“齋”。防患曰“戒”。以神明其德夫。陸績曰：聖人以蓍能逆知吉凶，除害就利，清絜其身，故曰“以此齋戒”也。吉而後行，舉不違失其德，富盛見稱神明，故曰“神明其德”也。是故闔戶謂之坤，虞翻曰：闔，閉翕也。謂從巽之坤，坤柔象夜，故以閉戶者也。

The text says: "The sage uses it for purification and restraint." Han Kangbo explains: cleansing the mind is called "zhai," and guarding against calamities is called "jia." The text says: "Thus, one's virtue becomes profound and luminous." Lu Ji explains: the sage, by using the yarrow stalks for divination, can foresee good and evil, thus eliminating harm and benefiting oneself, hence "using it for purification and restraint." First divining a favorable omen before taking action ensures that one's conduct is without error, and one's virtue grows increasingly abundant, hence being called "profound and luminous." The text says: "Therefore, closing the door is called 'Kun.'" Yu Fan explains: "He" refers to closing and gathering; this refers to the transition from Xun to Kun. The nature of Kun is gentle and symbolizes darkness, hence the metaphor of closing the door.

闢戶謂之乾，虞翻曰：闢，開也。謂從震之乾，乾剛象晝，故以開戶也。一闔一闢謂之變，虞翻曰：陽變闔陰，陰變闢陽，剛柔相推，而生變化也。往來不窮謂之通。荀爽曰：謂一冬一夏，陰陽相變易也。十二消息，陰陽往來無窮已，故“通”也。

The text says: Opening the gate is called "Qian." Yu Fan explains: "Bi" means opening; this refers to the transition from Zhen to Qian. Qian is strong and vigorous, symbolizing day, so it is used as a metaphor for opening a door. The text says: Alternating opening and closing is called "bian." Yu Fan explains: When yang changes, it closes yin; when yin changes, it opens yang. The interaction between firmness and softness leads to transformation. The text says: Continuous movement without end is called "tong." Xun Shuang explains according to the method of yin-yang messages: This refers to the alternation of winter and summer, where yin and yang change continuously. In the twelve message hexagrams, yin and yang move continuously without end, so it is called "tong."

見乃謂之象，形乃謂之器，荀爽曰：謂日月星辰，光見在天而成象也。萬物生長，在地成形，可以為器用者也。制而用之謂之法，荀爽曰：謂觀象於天，觀形於地，制而用之，可以為法。利用出入，民咸用之謂之神。陸績曰：聖人制器以周民用，用之不遺，故曰“利用出入”也。民皆用之，而不知所由來，故謂之“神”也。

The text says: What is manifested is called "xiang" (image), and what takes form is called "qi" (object). Xun Shuang explains: The light of the sun, moon, and stars appears in the sky and becomes "xiang"; all things grow on the earth, taking shape and becoming usable for making objects, which is called "qi". The text says: To make use of it by processing and employing it is called "fa" (method). Xun Shuang explains: This refers to observing images in the sky and forms on the earth, using them as a basis for making and using things, thus forming rules and standards. The text says: It is convenient for entering and exiting and being used by all people, so it is called "shen" (divine). Lu Ji explains: The sage made objects to be widely used by the people, without any omissions, so it is said "utilizing for entry and exit"; since all people use it but do not know where it comes from, it is called "shen".

是故易有太極，是生兩儀，干寶曰：發初言“是故”，總眾篇之義也。虞翻曰：太極，太一也。分為天地，故“生兩儀”也。兩儀生四象，虞翻曰：四象，四時也。兩儀，謂乾坤也。乾二五之坤，成坎、離、震、兌。震春兌秋，坎冬離夏。故“兩儀生四象”。歸妹卦備，故《彖》獨稱天地之大義也。

The text says: Therefore, the Book of Changes has the Taiji, and the Taiji gives rise to the two principles of heaven and earth. Ganbao explains: The beginning says "Therefore," which is a summary of the meaning of all the chapters. Yu Fan explains: Taiji is Taiyi, which differentiates into heaven and earth, hence it is said "to give rise to the two principles." The text says: The two principles give rise to the four images. Yu Fan explains: "Four images" refer to the four seasons; "two principles" refer to Qian and Kun. The second and fifth lines of Qian enter into Kun to form the four trigrams Kan, Li, Zhen, and Dui: Zhen represents spring, Dui represents autumn, Kan represents winter, and Li represents summer, hence it is said "the two principles give rise to the four images." The hexagram Guimei encompasses these meanings, so its Commentary on the Judgment especially mentions the great meaning of heaven and earth.

四象生八卦，虞翻曰：乾二五之坤，則生震坎艮。坤二五之乾，則生巽離兌。故“四象生八卦”。乾坤生春，艮兌生夏，震巽生秋，坎離生冬者也。八卦定吉凶，虞翻曰：陽生則吉，陰生則凶。謂方以類聚，物以群分，吉凶生矣。已言於上，故不言生，而獨言定吉凶也。吉凶生大業。荀爽曰：一消一息，萬物豐殖，富有之謂大業。

The text says: The four images give rise to the eight trigrams. Yu Fan explains: The second and fifth lines of Qian (Heaven) enter Kun (Earth), giving rise to Zhen (Thunder), Kan (Water), and Gen (Mountain); the second and fifth lines of Kun enter Qian, giving rise to Xun (Wind), Li (Fire), and Dui (Lake). Therefore, it is said, "The four images give rise to the eight trigrams." If another method of pairing is used, Qian and Kun give rise to spring, Gen and Dui to summer, Zhen and Xun to autumn, and Kan and Li to winter. The text says: The eight trigrams determine good and bad fortune. Yu Fan explains: When yang energy arises, good fortune occurs; when yin energy arises, bad fortune occurs. This is what was previously said, "Things of the same kind gather together, and objects of the same class group together, thus good and bad fortune arise." The word "arise" has already been explained earlier, so here it is not repeated, and instead it is said, "determine good and bad fortune." The text says: Good and bad fortune produce great achievements. Xun Shuang explains: Between the waxing and waning of one, all things flourish and multiply, and when nothing is lacking, it is called "great achievement."

是故法象莫大乎天地，翟元曰：見象立法，莫過天地也。變通莫大乎四時，荀爽曰：四時相變，終而復始也。縣象著有莫大乎日月，虞翻曰：謂日月縣天，成八卦象。三日莫，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，離象就已，戊已土位，象見於中，日月相推，而明生焉。故“縣角著明，莫大乎日月”者也。

The text says: Therefore, the image that can be taken as a model, there is none greater than heaven and earth. Zhai Yuan explains: Observing the image and establishing laws and regulations, there is none greater than heaven and earth. The text says: Transformation pervades all, there is none greater than the four seasons. Xun Shuang explains: Spring, summer, autumn, and winter alternate with each other, and the cycle continues. The text says: Hanging the image and making it clearly visible, there is none greater than the sun and moon. Yu Fan explains according to the theory of assigning heavenly stems to the moon's phases: This refers to the sun and moon hanging in the sky, forming the images of the eight trigrams. On the third day of the month, the image of Zhen appears in the direction of Geng; on the eighth day, the image of Dui appears in the direction of Ding; on the fifteenth day, the image of Qian is full in the direction of Jia; on the seventeenth morning, the image of Xun retreats in the direction of Xin; on the twenty-third day, the image of Gen disappears in the direction of Bing; on the thirtieth day, the image of Kun fades in the direction of Yi. On the evening of the new moon and the morning of the full moon, the image of Kan flows in the direction of Wu; when the sun reaches the zenith, it is the image of Li, which appears in the direction of Ji. Wu and Ji are in the central earth position, and their images appear in the middle. The sun and moon move in relation to each other, and light is thus generated. Therefore, it is said, "Hanging the image and making it clearly visible, there is none greater than the sun and moon."

崇高莫大乎富貴；虞翻曰：謂乾正位於五，五貴坤富，以乾通坤，故高大富貴也。備物致用，立成器以為天下利，莫大乎聖人；虞翻曰：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；否四之二，舟楫之利；否上之初，牛馬之利。謂十三蓋取以利天下。通其變，使民不倦，神而化之，使民宜之，聖人作而萬物睹，故“莫大乎聖人”者也。

The text says: "Exalted, there is nothing greater than wealth and honor." Yu Fan explains: This refers to the Qian trigram being properly positioned at the fifth line. The fifth position is considered noble, and the Kun trigram represents wealth. When Qian is integrated into Kun, it becomes both exalted and wealthy. The text says: "Completing objects and fully utilizing their functions, creating tools to benefit the world, there is nothing greater than the sage." Yu Fan explains: "Sage" refers to Shen Nong, the Yellow Emperor, Yao, and Shun. At that time, the people suffered from blockage and hardship. Taking the yang of Qian and combining it with Kun is called "completing objects"; taking the yin of Kun and combining it with Qian is called "achieving utility." Qian represents objects, and Kun represents tools and utensils. In the "Gua" of "Pu," the fourth line moving down to the first position signifies the benefit of farming; the fifth line moving down to the first position signifies the benefit of markets; the fourth line moving down to the second position signifies the benefit of boats and ships; the top line moving down to the first position signifies the benefit of cattle and horses. This is what is discussed in the "Great Treatise" of the lower part, regarding the thirteen hexagrams that take images to create tools for the benefit of the world. By harmonizing its transformations, the people do not become weary; by subtly nurturing, the people each receive what is suitable for them. When the sage arises, all things look up to him, hence it is said, "There is nothing 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。虞翻曰：探，取。嘖，初也。初隱未見，故“探嘖索隱”。則幽贊神明而生蓍，初深，故曰“鉤深”。致遠謂乾。乾為蓍，乾五之坤。大有離為龜。乾生，知吉。坤殺，知凶。故“定天下之吉凶”，“莫善於蓍龜”也。侯果曰：亹，勉也。夫幽隱深遠之情，吉凶未兆之事，物皆勉勉然願知之，然不能也。及蓍成卦，龜成兆也。雖神道之幽密，未然之吉凶，坐可觀也。是蓍龜成天下勉勉之聖也。

The classic text says: To explore the profound, seek out the hidden, draw out the deep and distant, and summon faraway events, in order to determine the fortune and misfortune of the world and accomplish the tireless endeavors of the world, there is nothing better than the divination with the yarrow stalks and the turtle shell. Yu Fan explains: "To probe" means to take, "赜" refers to the first line; the first line is hidden and not yet revealed, so it is said "to probe the profound and seek the hidden." This is exactly what the "Commentary on the Hexagrams" says about receiving divine assistance in the form of the yarrow stalks. The first line is deep, so it is said "to draw out the deep"; "to reach the far" refers to the trigram Qian, which is represented by the yarrow stalks. The fifth line of Qian interacts with Kuan to form the hexagram "Great Possession," in which Li is represented by the turtle shell. Qian governs generation, so it indicates good fortune; Kuan governs肃杀 (severe and killing), so it indicates misfortune. Therefore, it can determine the fortune and misfortune of the world, hence saying "nothing is better than the yarrow stalks and the turtle shell." Hou Guo explains: "Mai" means to strive. All the hidden and profound situations, and the fortune and misfortune that have not yet shown signs, are something everyone strives to know but cannot know. But when the yarrow stalks are arranged into a hexagram and the turtle shell is scorch-marked, even the profound and hidden aspects of the divine and the fortune and misfortune that have not yet occurred can be observed from a seated position. This is the sacred aspect of the yarrow stalks and the turtle shell in achieving the tireless pursuit of knowledge by the world.

是故天生神物，聖人則之；孔潁達曰：謂成蓍龜，聖人法則之，以為卜筮者也。天地變化，聖人效之；陸績曰：天有晝夜四時變化之道，聖人設三百八十四爻以效之矣。天垂象，見吉凶，聖人象之；荀爽曰：謂在璇璣、玉衡，以齊七政也。宋衷曰：天垂陰陽之象，以見吉凶。謂日月薄蝕，五星亂行，聖人象之。亦著九六爻位得失示人，所以有吉凶之占也。

The classic text says: Therefore, Heaven produces marvelous things, and the sage takes inspiration from them. Kong Yingda explains: The so-called "marvelous things" refer to the cinnabar grass and turtle shells. The sage took inspiration from these two things to create the methods of divination. The classic text also says: The movement and change of Heaven and Earth, the sage imitates it. Lu Ji explains: Heaven has the change of day and night and the succession of the four seasons. Therefore, the sage established 384 lines to imitate this change. The classic text also says: Heaven displays various celestial phenomena to indicate auspicious and inauspicious signs. The sage takes inspiration from these phenomena. Xun Shuang uses the passage from the "Book of Documents · Shun Classic" "In the spinning top and jade compass, to regulate the seven celestial bodies" to explain, believing that this refers to using instruments to observe the movement of the sun, moon, and five planets. Song Zhong's focus is different: Heaven displays the phenomena of yin and yang to indicate auspicious and inauspicious signs, such as solar and lunar eclipses, and the disorderly movement of the five planets. The sage takes inspiration from these signs, and also indicates the gains and losses of the lines in the yao positions, namely the numbers nine and six, to inform people, so there are auspicious and inauspicious judgments in the hexagram and yao.

河出圖，洛出書，聖人則之。鄭玄曰：《春秋緯》云：河以通乾，出天苞。洛以流坤，吐地符。河龍圖發，洛龜書成，“河圖”有九篇，“洛書”有六篇也。孔安國曰：“河圖”則八卦也，“洛書”則九疇也。侯果曰：聖人法“河圖”、“洛書”，制曆象以示天下也。

The classic text says: When the Yellow River produced a dragon diagram and the Luo River produced a tortoise book, the sage took them as models. Zheng Xuan cited the apocryphal text Spring Annals (Chunqiu Wei) saying: The Yellow River connects with "Qian" (Heaven), and from it emerged the heavenly mandate; the Luo River flows down to "Kun" (Earth), and from it came the earthly evidence. A dragon carried the diagram from the river, and a tortoise bore the book written in the Luo River, among which the "Yellow River Chart" had nine chapters, and the "Luo Writing" had six chapters. Kong An Guo held a different view, believing that the "Yellow River Chart" referred to the Eight Trigrams, and the "Luo Writing" referred to the nine categories recorded in the Shangshu Hongfan. Hou Guo further explained from the perspective of function: the sage took the "Yellow River Chart" and "Luo Writing" as models, using them to establish the calendar and observe celestial phenomena, to enlighten the world. The divergence among the three schools lies in what the "Yellow River Chart" and "Luo Writing" actually refer to: one school thought they were the apocryphal texts in chapters, another thought they were the Eight Trigrams and the nine categories, and the third only discussed their practical application in the calendar and celestial phenomena.

易有四象，所以示也；侯果曰：四象，謂上文神物也、變化也、垂象也、圖書也，四者治人之洪範。易有此象，所以示人也。繫辭焉，所以告也；虞翻曰：謂繫《彖》、《象》之辭，八卦以象告也。定之以吉凶，所以斷也。虞翻曰：繫辭焉以斷其吉凶，八卦定吉凶，以斷天下之疑也。

The text says: The Book of Changes has four images, which are used to enlighten people. Hou Guo explains: The term "four images" here does not refer to the usual old yang, old yin, young yang, and young yin, but rather refers to the four things mentioned earlier: the divine object, the transformation of heaven and earth, the heavenly phenomena, and the Yellow River Chart and Luo Writing. These four matters are great principles for governing human affairs; since the Book of Changes contains these four images, it can enlighten people. The text also says: Attaching words to the lines of the hexagrams is used to inform people. Yu Fan explains: This refers to the "Tong Ci" (Commentary on the Hexagram) and "Xiang Ci" (Commentary on the Image) attached below the hexagrams and lines. The eight trigrams themselves convey messages through their symbolic forms, while the words explain the meaning contained within the images. The text also says: Using good and bad fortune to determine it is used for decision-making. Yu Fan explains: The words attached to the hexagrams and lines are used to determine good and bad fortune. Since the eight trigrams have already established good and bad fortune, they can be used to resolve the doubts of people throughout the world.

《易》曰：自天右之，吉無不利。侯果曰：此引大有上九辭以證之義也。大有上九履信思順，自天右之，言人能依四象所示，繫辭所告，又能思順，則天及人皆共右之，吉無不利者也。子曰：右者，助也。虞翻曰：大有兌為口，口助稱右。

The text cites the Book of Changes, saying: "Coming from heaven to assist him, auspicious and without any disadvantage." Hou Guo points out that this is quoting the line statement of the Upper Nine of the Great Possession hexagram to confirm the meaning above. The Upper Nine of Great Possession practices sincerity and maintains a gentle and yielding heart, thus receiving the assistance of heaven; meaning that if a person can follow the guidance shown by the four trigrams and the teachings given in the Great Treatise, and also maintain a mind that conforms to the way of heaven, then both heaven and people will jointly assist him, naturally leading to auspiciousness and no disadvantage. Confucius said: "Right" means assistance. Yu Fan, however, explains it using the imagery of the hexagram: the upper trigram of Great Possession is Dui, which represents mouth, using words to commend a person, to support and advocate for him, is called "right."

天之所助者順也，虞翻曰：大有五以陰順上，故為“天國者順也”。人所助者信也。虞翻曰：信，謂二也。乾為人，為信，庸言之信也。履信思乎順，有以尚賢也。虞翻曰：大有五應二而順上，故“履信思順”。比坤為順，坎為思。乾為賢人，坤伏乾下，故“有以尚賢者”也。是以自天右之，吉無不利也。崔覲曰：言上九履五厥孚，履人事以信也。比五而不應三，思天道之順也。崇四匪彭，明辯於五，又以尚賢也。以自天右之，吉無不利，重引易文，以證成其義。

The classic text says: Those favored by heaven are those who follow the way of heaven. Yu Fan explained using the hexagram Dàyǒu: The line six in the fifth, being a yin line in the exalted position and following the yang line of upper nine, perfectly embodies the concept of "following." Therefore, it says, "Heaven favors those who follow." (The transmitted version mistakenly reads "Heaven's country favors those who follow," where "country" is an error for "Heaven's favor.") The classic text also says: Those who are favored by people are those who are trustworthy. Yu Fan explained: "Trust" refers to the line nine in the second. The lower trigram is Qian, which represents both people and trust, as stated in the Wenyan of Qian, "Trust in ordinary words." The classic text says: Practicing trustworthiness and having a gentle mind, one can also honor the virtuous. Yu Fan explained: In the hexagram Dàyǒu, line six in the fifth responds to line nine in the second below and follows line upper nine above, thus called "practicing trust and thinking of following." In terms of symbolic meaning,坤 represents following, 坎 represents thinking, and Qian represents the virtuous person. Since坤 is hidden beneath Qian, it is said "thereby honoring the virtuous." The classic text concludes: Therefore, heaven favors him, bringing auspiciousness and benefiting all things. Cui Jin, however, focused entirely on human affairs: Upper nine is on top of six in the fifth and mutually trust each other, which is being trustworthy towards others; being close to six in the fifth and not responding to nine in the third, which is thinking of the way of heaven's following; promoting nine in the fourth without letting it become excessive, and being able to discern six in the fifth, which is honoring the virtuous. Here, the repeated citation of the line statements from the Yi is precisely to substantiate the meaning mentioned above.

子曰：書不盡言，言不盡意。虞翻曰：謂書易之動，九六之變，不足以盡易之所言。言之則不足以盡庖犧之意也。然則聖人之意，其不可見乎？侯果曰：設疑而問也。欲明立象可以盡聖人言意也。子曰：聖人立象以盡意，崔覲曰：言伏羲仰觀俯察，而立八卦之象，以盡其意。設卦以盡情偽，崔覲曰：設卦謂因而重之為六十四。卦之情偽，盡在其中矣。繫辭焉以盡其言，崔覲曰：文王作卦爻之辭，以繫伏羲立卦之象。象即盡意，故辭亦盡言也。

Confucius said: Written words cannot fully express what needs to be said, and spoken words cannot fully express one's inner meaning. Yu Fan explained: Writing about the changes of the Book of Changes, and the changes of the yao with numbers six and nine, still cannot fully exhaust the content that the Book of Changes aims to express; even if one speaks it out in words, it is still insufficient to fully exhaust the original intention of Fuxi in composing the Book of Changes. The text then asks: Then is the mind of the sage not visible at all? Hou Guo pointed out: This is intentionally setting up a question to provoke further discussion, in order to lead to the following statement - that setting up the trigrams can fully exhaust the words and meanings of the sage. Confucius answered: The sage set up the trigrams to fully exhaust his meaning. Cui Jin explained: This refers to Fuxi observing the heavens above and the earth below, thus establishing the eight trigrams, and putting all his inner meaning into the images. The text says: Setting up the trigrams' structure to fully exhaust the truth and falsehood of things. Cui Jin explained: 'Setting up the trigrams' refers to stacking the eight trigrams to form the sixty-four trigrams; the truth and falsehood of the world are all included within these sixty-four trigrams. The text says: Attaching the words to fully exhaust the words to be spoken. Cui Jin explained: King Wen composed the hexagram statements and line statements, attaching them to the trigrams established by Fuxi; since the images have already fully expressed the meaning, the words can also fully express the words.

變而通之以盡利，陸績曰：變三百八十四爻，使相交通，以盡天下之利。鼓之舞之以盡神。虞翻曰：神，易也。陽息震為鼓，陰消巽為舞，故“鼓之舞之以盡神”。荀爽曰：鼓者，動也，舞者，行也。謂三百八十四爻，動行相反其卦，所以盡易之神也。

The text says: Let them change and connect, thus exhausting all the benefits under heaven. Lu Ji explains: Let the 384 lines change, so that they interact and connect with each other, thus exhausting all the benefits under heaven. The text says: Move it, dance it, thus exhausting the marvelous. Yu Fan first gives a definition of "shen" (spirit): here, "shen" refers to the Book of Changes itself; then he uses symbolic meaning, saying that yang energy growing is Zhen (Thunder), Zhen represents movement, and yin energy retreating is Xun (Wind), Xun represents dancing. Therefore, it says "move it and dance it to exhaust shen." Xun Shuang, however, follows entirely the grammatical interpretation: "Move" refers to action, "dance" refers to movement, meaning that the 384 lines each move and act, causing the hexagram to transform into another hexagram. The marvelous nature of the Book of Changes is thus exhausted through this movement and action.

乾坤其易之縕邪？虞翻曰：縕藏也。易麗乾藏坤，故為“易之縕”也。乾坤成列，而易立乎其中矣。侯果曰：縕，淵隩也。六子因之而生，故云“立乎其中矣”。乾坤毀，則無以見易。荀爽曰：毀乾坤之體，則無以見陰陽之交易也。易不可見，則乾坤或幾乎息矣。侯果曰：乾坤者，動用之物也。物既動用，則不能毀息矣。夫動極復靜，靜極復動，雖天地至此，不違變化也。

The text says: The trigrams Qian and Kun are probably the repository of the Book of Changes. Yu Fan interprets "yun" as concealment, saying that the Book of Changes relies on Qian and is concealed within Kun, so Qian and Kun are "the hidden essence of the Book of Changes." The text says: When Qian and Kun are arranged in order, the Book of Changes stands in the midst. Hou Guo's interpretation of "yun" differs from Yu Fan's; he takes it to mean a deep chamber, emphasizing its depth. The six subsidiary trigrams Zhen, Kan, Gen, Xun, Li, and Dui all arise from Qian and Kun, so the Book of Changes "stands in the midst." The text says: If Qian and Kun are destroyed, there would be no way to see the Book of Changes. Xu Shuang explains: If the bodies of the trigrams Qian and Kun are destroyed, the mutual transformation of yin and yang would have no way to manifest. The text says: Since the Book of Changes is not visible, then Qian and Kun would almost cease. Hou Guo explains: Qian and Kun are originally things that are constantly in motion and function. Since they are always moving and being used, they will not be destroyed or cease. When motion reaches its extreme, it turns to stillness; when stillness reaches its extreme, it turns back to motion. Even when heaven and earth reach this point, they will not depart from the principle of change.

是故形而上者謂之道，形而下者謂之器；崔覲曰：此結上文，兼明易之形器變通之事業也。凡天地萬物，皆有形質。就形質之中，有體有用體者，即形質也。用者，即形質上之妙用也。言有妙理之用以扶其體，則是道也。其體比用，若器之於物，則是體為形之下，謂之為器也。假令天地圓蓋方軫為體為器，以萬物資始資生為用為道；動物以形軀為體為器，以靈識為用為道；植物以枝幹為器為體，以生性為道為用。

The text says: What is beyond form and substance is called "Dao," and what is within form and substance is called "Qi." Cui Jin explains: This sentence summarizes the previous discussion and also explains the role of the Book of Changes in terms of form, substance, transformation, and communication. All things in heaven and earth have form and substance; regarding form and substance, there is both "ti" (body) and "yong" (function): ti refers to the form and substance itself, while yong refers to the subtle function attached to the form and substance. If a refined principle acts to support its form, that is Dao. Comparing ti and yong, ti is to yong as a vessel is to its contents, so when ti is within form, it is called Qi. Cui Jin then gives three examples: the sky is like a round cover, the earth is like a square carriage, this form is ti and Qi, while the function that originates all things from heaven and generates them from earth is yong and Dao; animals take their physical bodies as ti and Qi, while their spiritual awareness is yong and Dao; plants take their branches and trunks as Qi and ti, while their nature of growth is yong and Dao.

化而裁之謂之變，翟元曰：化變則柔而則之，故“謂之變”也。推而行之謂之通；翟元曰：推行陰陽，故謂之通也。舉而措之天下之民，謂之事業。陸績曰：變通盡利，觀象制器，舉而措之於天下，民咸用之以為事業。《九家易》曰：謂聖人畫卦，為萬民事業之象，故天下之民尊之，得為事業矣。

The text says: When it is used to foster and shape, it is called "change." Zhai Yuan explains: When the process of transformation occurs, it can be flexibly adapted and regulated, hence it is called "change." The text says: When it is applied and extended, it is called "communication." Zhai Yuan explains: By promoting the flow of yin and yang energies without obstruction, it is called "communication." The text says: When it is applied to the people under heaven, it is called "career." Lu Ji explains: Through change and communication, all benefits are fully realized; by observing the hexagrams and creating tools, it is implemented throughout the world, and the people all use it, thus forming a career. The "Nine Schools of the Book of Changes" take it a step further: The sages created the hexagrams precisely to establish symbols for the people's careers, so the people honor them, and the hexagrams thus become actual careers.

是故夫象，聖人有以見天下之嘖，崔覲曰：此重明易之縕，更引易象及辭以釋之。言伏羲見天下深漬，即易之縕者也。而擬諸其形容，象其物宜，是故謂之象。陸績曰：此明說立象盡意，設卦盡情偽之意也。聖人有以見天下之動，而觀其會通，以行其典禮，侯果曰：典禮有時而用，有時而去，故曰“觀其會通”也。繫辭焉以斷其吉凶，是故謂之爻。崔覲曰：言文王見天下之動，所以繫象而為其辭，謂之為爻。

The text says: Therefore, when speaking of "image" (xiàng), it is the sage who can perceive the profound and hidden principles of the world. Cui Jin explains: This is again emphasizing the "essence of the Book of Changes" (Yì yùn), and further illustrates it by referring to the images of the hexagrams and the line statements; Fuxi perceived the profound principles of the world, and these profound principles are what the Book of Changes contains. The text says: Thus, by comparing its form and appearance, it symbolizes the appropriate aspects of things, hence it is called "image." Lu Ji explains: This is precisely explaining the previous statement "establishing images to exhaust meaning, setting hexagrams to reveal human nature and falsehood." The text says: The sage can perceive the changes of the world, observe the points of convergence and connection, and use them to implement rituals and institutions. Hou Guo explains: Rituals and institutions should be used at times and abandoned at others, so one must "observe the convergence and connection," seeing where they are compatible and when they are appropriate. The text says: Attaching statements to determine fortune and misfortune, hence it is called "line" (yáo). Cui Jin explains: King Wen perceived the movements of the world, and thus attached statements to the hexagrams, which is called a line.

極天下之嘖者存乎卦，陸績曰：言卦象極盡天下之深情也。鼓天下之動者存乎辭；宋衷曰：欲知天下之動者，在於六爻之辭也。化而裁之存乎變，推而行之存乎通；崔覲曰：言易道陳陰陽變化之事耐用裁成之，存乎其變。推理達本而行之，在乎其通。

The classic text says: The one who exhausts all the profound principles of the world is the hexagram. Lu Ji explains: This means that the hexagram can exhaust all the hidden truths of the world. The classic text says: The one that moves the world's changes is the line statements. Song Zhong explains: To understand the changes of the world, it depends on the line statements of the six lines. The classic text says: The nurturing and shaping of things lies in 'change', and the extension and implementation lies in 'communication'. Cui Jin explains separately: The doctrine of the Book of Changes unfolds the matters of yin and yang changes and makes judgments and achievements, this aspect lies in 'change'; investigating the principles and understanding the origin and applying them in practice, this aspect lies in 'communication'.

神而明之，存乎其人；荀爽曰：苟非其人，道不虛行也。崔覲曰：言易神無不通，明無不照，能達此理者，存乎其人。謂文王述《易》之聖人。默而成之，不言而信，存乎德行。《九家易》曰：默而成謂陰陽相處也；不言而信謂陰陽相應也。德者有實，行者相應也。崔覲曰：言伏羲成六十四卦，不有言述，而以卦象明之。而人信之，在乎合天地之德，聖人之行也。

The text says: The profound understanding and clarification of it lies in people. Xun Shuang pointed it out in one sentence: If it is not such a person, the Dao would not arise by itself. Cui Jin explained it more elaborately: The Book of Changes is divine and penetrates all things, its clarity illuminates everything. To understand this principle depends entirely on whether there is such a person — he refers to the sage King Wen who inherited and transmitted the Dao of the Book of Changes. The text says: It is accomplished silently, and believed in without words, due to virtue. The Nine Schools' Commentary explains it from the perspective of yin and yang: "Silent accomplishment" refers to yin and yang each occupying their proper position and coexisting harmoniously; "without words and yet believed" refers to yin and yang naturally corresponding. With virtue there is reality, with action there is mutual correspondence. Cui Jin, however, explains it from the perspective of the author of the Book of Changes: Fuxi established the sixty-four hexagrams without giving any verbal explanations, only using the hexagrams to clarify, yet people still believed in them. The key lies in the fact that it conforms to the virtue of heaven and earth and the conduct of the sage.

八卦成列，象在其中矣。虞翻曰：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”。天垂象，見吉凶，聖人象之是也。因而重之，爻在其中矣。虞翻曰：謂參重三才為六爻，發揮剛柔，則“爻在其中”。六畫稱爻。六爻之動，三極之道也。剛柔相推，變在其中矣。虞翻曰：謂十二消息。九六相變，剛柔相推，而生變化，故“變在其中矣”。繫辭焉而命之，動在其中矣。虞翻曰：謂繫彖象九六之辭，故“動在其中”。鼓天下之動者，存乎辭者也。

The Great Treatise says: When the eight trigrams are arranged in order, the image is revealed. Yu Fan explains: "Image" refers to the image formed by the combination of the three elements of heaven, earth, and humanity in the eight trigrams; in terms of directional arrangement, Qian and Kun are placed in the east, Gen and Dui in the south, Zhen and Xun in the west, and Kan and Li in the center. Therefore, it is said "the eight trigrams are arranged in order," and the image is thus revealed. The previous passage "Heaven shows an image, revealing good and evil, and the sage imitates it" refers to this very thing. The text says: Therefore, they are overlaid, and the lines are formed within. Yu Fan explains: By overlaying the three elements into two, the six lines are formed, and the yin and yang are thus expressed, and the lines are formed within; the six lines are called lines, that is, "the movement of the six lines represents the principles of the three elements." The text says: The mutual transformation of yin and yang leads to change. Yu Fan explains: This refers to the twelve message trigrams, where the nine and six lines transform into each other, and the mutual transformation of yin and yang produces change, hence "change is within." The text says: Attaching the words to the trigrams and making a judgment, movement is within. Yu Fan explains: This refers to attaching the words of the Tai and Xiang, as well as the nine and six lines, hence "movement is within," which is exactly what was previously said "the movement of the world is contained in words."

吉凶悔吝者，生乎動者也。虞翻曰：動，謂爻也。爻者，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”也。剛柔者，立本者也。虞翻曰：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。虞翻曰：變通配四時，故趣時者也。

The text says: "Good fortune, misfortune, regret, and hardship all arise from movement." Yu Fan explains: "Movement refers to the lines (yao). The lines imitate the changes of things in the world. When the lines move within the hexagram, good fortune and misfortune manifest externally. Once good fortune or misfortune occurs, regret and hardship become evident. Therefore, they arise from movement." The text says: "Strength and flexibility are the foundation." Yu Fan explains: "The strength of Qian and the flexibility of Kun are the parents of the six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui. Qian, representing Heaven, is called the father, and Kun, representing Earth, is called the mother. Those based on Heaven are attached above, and those based on Earth are attached below. Therefore, it is said 'establishing the foundation.'" The text says: "Change and adaptability are in harmony with the proper time." Yu Fan explains: "Change and adaptability correspond with the four seasons, spring, summer, autumn, and winter. Therefore, they are in harmony with the proper time."

吉凶者，貞勝者也。虞翻曰：變通配四時，故趣時者也。吉凶者，貞勝者也。虞翻曰：貞，正也。勝，滅也。陽生則吉，陰消則凶者也。天地之道，貞觀者也。陸績曰：言天地正，可以觀瞻為道也。日月之道，貞明者也。荀爽曰：離為日。日中之時，正當離位，然後明也。月者，坎也。坎正位沖離，沖為十五日，月當日沖，正值坎位。亦大圓明。故曰“日月之道，貞明者也。”言日月正當其位，乃大明也。陸績曰：言日月正，以明照為道矣。天下之動，貞夫一者也。虞翻曰：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 text says: "Good fortune and misfortune arise from maintaining the right path and overcoming others." This sentence appears twice in the transmitted text. The earlier occurrence, followed by the phrase "change and adapt in accordance with the four seasons, thus being timely," is actually a misplacement of a commentary on the previous sentence. Yu Fan's formal explanation is: "Zhen" means uprightness, and "sheng" means to overcome or eliminate. When yang energy grows, it is auspicious; when yin energy declines, it is inauspicious. The text says: "The way of heaven and earth is to maintain uprightness and allow people to observe it." Lu Ji explains: Heaven and earth maintain their uprightness, thus their way is to be observed by people. The text says: "The way of the sun and moon is to maintain uprightness and shine brightly." Xun Shuang explains in detail from the position of the hexagrams: Li represents the sun, and at noon the sun is exactly at the position of Li, thus it is most luminous; the moon belongs to Kan, and the position of Kan is directly opposite to Li. The day when they are opposite is the fifteenth of each month, when the moon confronts the sun and is at the position of Kan, which is also when it is full and bright. Therefore, it is said, "the way of the sun and moon is to be bright and upright," meaning that the sun and moon shine brightly only when they are in their proper positions. Lu Ji's explanation is concise: the sun and moon maintain uprightness, thus their way is to illuminate. The text says: all changes in the world are based on "one" as the standard. Yu Fan explains: this "one" refers to Qian Yuan, and all movements of things depend on the yang energy of heaven to be generated. Therefore, it is said, "the movement of the world is based on uprightness, that is, 'one'."

夫乾，確然示人易矣。虞翻曰：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。夫坤，隤然示人簡矣。虞翻曰：隤，安。簡，閱也。坤以簡能閱內萬物，故“示人簡”者也。爻也者，效此者也。虞翻曰：效法之謂坤，謂效三才以為六畫。象也者，象此者也。虞翻曰：成象之謂乾，謂聖人則天之象，分為三才也。

The text says: The trigram Qian represents firmness and strength, and what it reveals to people is "ease" (yi), meaning simplicity and straightforwardness. Yu Fan explains: When a yang line is in the initial position, it is not yet in use, and it remains firm and inactive, which is precisely the situation of the first line of Qian, "the hidden dragon does not act." It does not change its principles because of the world, nor does it seek fame, so it reveals to people the simplicity. The text says: The trigram Kun represents softness and compliance, and what it reveals to people is "simplicity" (jian). Yu Fan interprets "tui" as "peace" and "jian" as "review," meaning the ability to include and encompass. He says that Kun, with its simple nature, can include and encompass all things, so it reveals to people simplicity. The text says: A yao is imitation of this. Yu Fan cites "imitating is called Kun" from the Great Treatise, saying that a yao is imitating the three principles (heaven, earth, and humanity) to form the six lines. The text says: An xiang is symbolizing this. Yu Fan cites "forming an image is called Qian" as evidence, saying that an xiang is the sage's imitation of the heavenly image, divided into the three principles of heaven, earth, and humanity.

爻象動乎內，吉凶見乎外，虞翻曰：內初。外，上也。陽象動內，則吉內外，陰爻動內，則凶見外也。功業見乎變，荀爽曰：陰陽相變，功業乃成者也。聖人之情見乎辭。崔覲曰：言文王作卦爻之辭，所以明聖人之情陳於易象。天地之大德曰生，孔穎達曰：自此以下，欲明聖人同天地之德，廣生萬物之意也。言天地之盛德，常生萬物，而不有生，是其大德也。聖人之大寶曰位。崔覲曰：言聖人行易之道，當須法天地之大德，寶萬乘之天位。謂以道濟天下為寶，而不有位，是其大寶也。

The text says: The line images appear within the inner trigram, and the fortune or misfortune is revealed in the outer trigram. Yu Fan explains: "Inner" refers to the first line, and "outer" refers to the top line; when a yang image moves within, good fortune is seen outside, and when a yin line moves within, misfortune is seen outside. The text says: achievements are manifested through "change." Xu Shuang explains: yin and yang change into each other, and achievements are thus accomplished. The text says: the mind of the sage is revealed through "statements." Cui Jin explains: King Wen composed the hexagram statements and line statements, precisely to express the mind of the sage contained in the hexagram images. The text says: the greatest virtue of heaven and earth is called "birth." Kong Yingda points out: from here on, it is to explain the meaning of the sage sharing the virtue of heaven and earth, and widely generating all things; the great virtue of heaven and earth lies in constantly generating all things without claiming them as their own, which is truly their great virtue. The text says: the greatest treasure of the sage is called "position." Cui Jin explains: the sage must follow the great virtue of heaven and earth by practicing the Way of the Book of Changes, and value the position of a thousand chariots; what is meant by "treasuring the Way to benefit the world" is not to regard holding office as a private possession, which is truly his great treasure.

何以守位曰仁，宋衷曰：守位當得士大夫公侯，有其仁賢，兼濟天下。何以聚人曰財。陸績曰：人非財不聚，故聖人觀象制器，備物盡利，以業萬民而聚之也。蓋取聚人之本矣。理財正辭，禁人為非曰義。荀爽曰：尊卑貴賤，衣食有差，謂之“理財”。名實相應，萬事得正，謂之“正辭”。咸得其宜，故謂之“義”也。崔覲曰：夫財貨人所貪愛，不以義理之，則必有敗也。言辭人之樞要，不以義正之，則必有辱也。百姓有非，不以義禁之，則必不改也。此三者皆資於義，以此行之，得其宜也。故知仁義與財，聖人寶位之所要也。

The text says: By what means can one hold his position? By 'ren' (benevolence). Song Zhong explains: To hold a position, one must gain the support of the scholars and the marquises, who possess virtue and ability, thus being able to benefit the world. The text says: By what means can one gather people? By 'cai' (wealth). Lu Ji explains: People cannot be gathered without wealth, so the sage observes the hexagrams and creates tools, ensuring that there are sufficient resources and fully utilizing their benefits, so that the people have a means of livelihood, and people naturally gather together—this is the fundamental way to gather people. The text says: To manage wealth, to correct speech, and to prevent people from wrongdoing is called 'yi' (righteousness). Xun Shuang explains word by word: The distinctions of rank, honor, and status are established, and the provision of food and clothing is differentiated, this is called 'li cai' (managing wealth); names and reality correspond, and all things are properly regulated, this is called 'zheng ci' (correcting speech); the three aspects are all in their proper place, thus it is called 'yi'. Cui Jin explains from the opposite side: Wealth is something people desire, but without 'yi' to manage it, it will surely lead to disorder; speech is the key to human affairs, but without 'yi' to regulate it, it will surely bring disgrace; if the people commit wrongdoings, but without 'yi' to prevent them, they will surely not change. These three matters must be governed by 'yi', and only by following 'yi' can each aspect be in its proper place. Thus, it is clear that 'ren', 'yi', and 'cai' are the key elements for the sage to maintain his position.

古者庖犧氏之王天下也，虞翻曰：庖犧，太昊氏，以木德王天下。位乎乾五，五動見離，離生木，故知火化。炮啖犧牲，號庖犧氏也。仰則觀象於天，荀爽曰：震巽為雷風，離坎為日月也。俯則觀象於地，《九家易》曰：艮兌為山澤也。地有水火五行八卦之形者也。觀鳥獸之文，荀爽曰：乾為馬，坤為牛，震為龍，巽為雞之屬是也。陸績曰：謂朱鳥、白虎、蒼龍、玄武四方二十八宿經緯之文。與地之宜，《九家易》曰：謂四方四維八卦之位，山澤高卑五土之宜也。近取諸身，荀爽曰：乾為首，坤為腹，震為足，巽為股也。遠取諸物，荀爽曰：乾為金玉，坤為布釜之類是也。

The text says: In the past, when Fu Xi ruled over the world, Yu Fan explained: Fu Xi was Tai Hao, who ruled with the virtue of wood; his position corresponds to the line nine five of the Qian hexagram. When the fifth line moves, the Li hexagram appears. Li is associated with fire, which corresponds to wood, so he understood the transformation of fire, able to roast sacrifices and eat them, hence called Fu Xi. The text says: He looked up to observe the heavenly phenomena. Xu Shuang matched the eight trigrams with the elements: Zhen and Xun represent thunder and wind, Li and Kan represent sun and moon. The text says: He looked down to observe the earthly patterns. The Nine Schools Commentary says: Gen and Dui represent mountain and marsh, and the earth contains the five elements and the forms of the eight trigrams. The text says: He observed the patterns of birds and beasts. Xu Shuang still took the animal images from the eight trigrams: Qian represents horse, Kun represents ox, Zhen represents dragon, Xun represents chicken, and so on. Lu Ji's interpretation is entirely different; he believed that "the patterns of birds and beasts" refer to the constellations of the Four Symbols: the Southern Vermilion Bird, the Western White Tiger, the Eastern Azure Dragon, and the Northern Black Tortoise, which interweave in the twenty-eight mansions. The text says: And the suitability of the land. The Nine Schools Commentary says: This refers to the four cardinal directions and four intermediate directions of the eight trigrams, as well as the elevation of mountains and marshes, and the different types of soil suitable for different products. The text says: Nearby, he took the image from himself. Xu Shuang explained: Qian represents the head, Kun represents the abdomen, Zhen represents the feet, Xun represents the thighs. The text says: Far away, he took the image from external objects. Xu Shuang explained: Qian represents gold and jade, Kun represents cloth, cooking pots, and other items.

於是始作八卦，虞翻曰：謂庖犧觀鳥獸之文，則天八卦效之。易有太極，是生兩儀，兩儀生四象，四象生八卦。八卦乃四象所生，非庖犧之所造也。故曰：象者，像此者也。則大人造爻象以象天卦可知也。而讀易者，咸以為庖犧之時，天未有八卦，恐失之矣。天垂象，示吉凶，聖人象之，則天已有八卦之象。以通神明之德，荀爽曰：乾坤為天地，離坎為日月，震巽為雷風，艮兌為山澤，此皆神明之德也。以類萬物之情。《九家易》曰：六十四卦，凡有萬一千五百二十策，策類一物，故曰“類萬物之情”。以此知庖犧重為六十四卦明矣。

The text says: Thus began the creation of the Eight Trigrams. Yu Fan here proposes an important view: Paoxi observed the patterns on birds and beasts, and modeled them after the existing trigrams in heaven. The Book of Changes says: "There is the Taiji, from which the two principles arise, from which the four images arise, from which the eight trigrams arise." Since the eight trigrams arise from the four images, they were not created from nothing by Paoxi. Therefore, the text says, "The image is the image of this," indicating that the sage created the lines of the trigrams to symbolize the existing trigrams in heaven. Those who read the Book of Changes often think that there were no eight trigrams in heaven during Paoxi's time, but this is probably wrong. The sentence "Heaven displays images, revealing good and evil; the sage imitates them" clearly shows that heaven already had the images of the eight trigrams. The text says: "Used to connect with the virtue of the divine." Xun Shuang explains: Qian and Kun are heaven and earth, Li and Kan are sun and moon, Zhen and Xun are thunder and wind, Gen and Dui are mountain and marsh. These are all concrete manifestations of the virtue of the divine. The text says: "Used to compare and classify the forms of all things." The Jiujia Commentary explains from the perspective of the number of divination rods: the total number of divination rods in the sixty-four trigrams is eleven thousand five hundred twenty. One rod corresponds to one thing, so it says "compare and classify the forms of all things." From this, it is clear that the creation of the sixty-four trigrams was also done by Paoxi, which is very clear.

作結繩而為罟，以田以魚，蓋取諸離。虞翻曰：離為目，巽為繩。目之重者唯罟，故結繩為罟。坤二五之乾成離。巽為魚。坤二稱田，以罟取獸曰田。故“取諸離”也。庖犧氏沒，神農氏作。虞翻曰：沒，終。作，起也。神農以火德繼庖犧王。火生土，故知土則利民播種，號神農氏也。

The text says: ropes were made into nets, used for hunting and fishing, which is roughly symbolic of the卦 of Li. Yu Fan explains: Li represents the eye, Xun represents the rope. The mesh of the net, layered one upon another, resembles the many eyes, so ropes were used to make nets. In terms of changing lines, the second and fifth lines of Kūn entered Qian to form Li; Xun represents fish, and the second line of Kūn is called Tian, meaning field. Using nets to catch wild animals is also called "Tian," so it is said to be symbolic of Li. The text says: after the death of Paoxi, Shen Nong emerged. Yu Fan explains: "Mò" means end, "zuò" means rise; Shen Nong inherited Paoxi with the virtue of fire, ruling the world. Fire produces earth, so he understood the nature of earth, which was beneficial for the people to sow five grains, hence he was called Shen Nong.

斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。虞翻曰：否四之初也。巽為木，為入；艮為手；乾為金。手持金以入木，故“斫木為耜”。耜止所逾，因名曰耜。艮為小木，手以橈之，故“揉木為耒”。耒耜，耔器也。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 text says: Cutting and shaping wood into a plowshare, bending and twisting wood into a plow, using the plow and plowshare to cultivate the land and teach the people, is roughly based on the hexagram of Gain. Yu Fan explained each word through the changing of the hexagram: The hexagram of Gain is formed by moving the fourth line of the hexagram of Not Beneficial down to the first line. Xun represents wood and entering, Gen represents the hand, and Qian represents metal; holding a metal tool and entering into wood is called "cutting wood into a plowshare." The plowshare is inserted into the soil and stops at the place it has passed through, hence its name. Gen represents a small piece of wood, and using the hand to bend and twist it is called "twisting wood into a plow." Both plowshare and plow are farming tools used for cultivating the soil. Xun represents commands, and Qian represents heaven, so it is said "to teach the people." Kun represents the field, Xun represents the thigh and movement forward and backward, Zhen represents the foot and pushes the plowshare, Gen represents the hand and holds the plow. Moving forward and backward in the field is the image of farming. Nothing can increase and benefit all things more than thunder and wind, so the hexagram of Gain, which represents wind and thunder benefiting each other, is used to make the plow and plowshare.

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。翟元曰：否五之初也。離象正上，故稱“日中”也。艮為徑路。震為足，又為大塗。否乾為天。故致天下之民象也。坎水艮山，群珍所出，聚天下貨之象也。震升坎降，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 text says: At noon, a market is established, attracting people from all over the world, gathering goods from everywhere, exchanging them and then dispersing, so that everyone obtains what they need. This is roughly symbolic of the Hexagram of噬嗑. Zhai Yuan explains: The Hexagram of噬嗑 is formed by the fifth line of the Hexagram of否 moving down to the first line. The image of Li (Fire) is in the upper position, so it is called "noon"; Gen (Mountain) represents a small path, and Zhen (Thunder) represents feet as well as a great road. The upper trigram of否 is Qian (Heaven), combining to form the image of gathering people from all over the world. Kan (Water) and Gen (Mountain) are the sources of various precious things, which is the image of gathering goods from all over the world. The qi of Zhen rises and the qi of Kan falls; one rising and one falling corresponds to exchange and then dispersal, each obtaining what they need. The original meaning of噬嗑 is to chew and eat, and market trading originally serves the need for food, hence the symbolic reference to this hexagram.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦；虞翻曰。變而通之以盡利，謂作舟楫服牛乘馬之類，故“使民不倦”也。神而化之，使民宜之。虞翻曰：神謂乾。乾動之坤，化成萬物，以利天下。坤為民也。象其物宜。故“使民宜之”也。易窮則變，變則通，通則久，是以“自天右之，吉無不利”也。陸績曰：陰窮則變為陽，陽窮則變為陰，天之道也。庖犧作網罟，教民取禽獸，以充民食。民眾獸少，其道窮，則神農教播殖以變之。此窮變之大要也。窮則變，變則通，與天終始，故可久。民得其用，故無所不利也。

The classic text says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession, connecting the changes in between, so that the people did not become weary. Yu Fan explains: This refers to the previous statement "changing and making it adaptable to achieve benefit," meaning the making of boats and rafts, taming oxen and riding horses, which saved human labor, so the people did not feel tired. The classic text says: The Dao of the Book of Changes is profound in nurturing, so that the people each receive what is suitable for them. Yu Fan explains: "Shen" refers to Qian, which is Heaven. Qian moves into Kun, transforming and generating all things to benefit the world. Kun represents the people. The sage made tools according to the suitability of things, so it is said "making the people suitable." The classic text says: When the Dao of the Book of Changes is exhausted, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long. Therefore, it says "from heaven it comes, auspicious and beneficial without any hindrance." Lu Ji explains: When Yin reaches its extreme, it changes into Yang; when Yang reaches its extreme, it changes into Yin. This is the way of heaven. Paoxi made nets and traps, teaching the people to hunt animals for food; later, when there were too many people and too few animals, this method reached its limit, so Shen Nong taught people to plant and cultivate to change it. This is the main point of changing when things reach their limit. When things reach their limit, they change; when they change, they become unblocked; this follows the way of heaven from beginning to end, so they can last long; the people gain practical benefits, so there is no hindrance in anything.

黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。《九家易》曰：黃帝以上，羽皮革木，以禦寒暑。至乎黃帝，始制衣裳，垂示天下。衣取象乾，居上覆物。裳取象坤，在下含物也。虞翻曰：乾為治，在上為衣。坤下為裳。乾坤萬物之縕，故以象衣裳。乾為明君，坤為順臣，百官以治，萬民以察，故“天下治”。蓋取諸此也。

The classic text says: The Yellow Emperor, Yao, and Shun governed the world by simply wearing robes, and this was roughly based on the images of the Qian and Kun hexagrams. The "Nine Schools Commentary on the易" explains from the perspective of changes in clothing systems: Before the Yellow Emperor, people used feathers, animal skins, tree bark, and leaves to protect themselves from cold and heat; only with the Yellow Emperor did the invention of upper and lower garments begin, which were then displayed to the world. The upper garment was modeled after Qian, which is at the top and covers all things; the lower garment was modeled after Kun, which is at the bottom and contains all things. Yu Fan, however, interpreted it from the perspective of governance: Qian represents governance, being at the top as the garment; Kun is at the bottom as the lower garment. Qian and Kun are the repositories of all things, so they were used to symbolize garments. Qian represents a wise ruler, and Kun represents a loyal minister; officials each perform their duties, and governance is achieved; the feelings of the people are clearly understood, so it is said that "the world is well governed," which is roughly based on this imagery.

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。《九家易》曰：木在水上，流行若風，舟楫之象也。此本否卦九四之二。挎，除也。巽為長，為木，艮為手；乾為金；艮手持金，故“挎木為舟，掞木為楫”也。乾為遠天，故“濟不通，致遠以利天下”矣。法渙而作舟楫，蓋取斯義也。

The text says: hollowing out wood to make a boat, cutting wood to make oars, the utility of boats and oars allows crossing places that are not connected and reaching distant places to benefit the world, which is roughly based on the image of the Hexagram of Dispersal. The "Nine Families Commentary" explains: wood floats on water, moving as swiftly as wind, which is the image of boats and oars. This hexagram originally comes from the fourth line of the Hexagram of Non-Communication, which is in the second position. "Kua" means to hollow out; Wind represents length and wood, Earth represents hands, and Heaven represents metal. Earth's hand holds a metal tool to process wood, so it is said "hollowing out wood to make a boat, cutting wood to make oars." Heaven represents distance and heaven, so it can "cross impassable places and reach faraway places to benefit the world." Taking the image of wood floating on water from the Hexagram of Dispersal to make boats and oars is roughly this meaning.

服牛乘馬，引重致遠，以利天下，蓋取諸隨。虞翻曰：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”。艮為背，巽為股，在馬上，故“乘馬”。巽為繩，繩束縛物，在牛背上，故“服牛”。出否之隨，引重致遠，以利天下，故“取諸隨”。

The text says: Riding horses and driving oxen, drawing heavy loads and traveling to distant places for the benefit of the world, is roughly symbolized by the Hexagram of Following. Yu Fan explains: The Hexagram of Following is formed when the top line of the Hexagram of Non-communication moves down to the first line. The upper trigram of Non-communication is Qian, representing horses and distance, while the lower trigram is Kun, representing oxen and heavy loads. The first line of Kun moving upward signifies drawing heavy loads, and the top line of Qian moving down to the first line signifies traveling to distant places. Gen represents the back, and Xun represents the thighs, with the thighs crossing over the horse's back, hence "riding horses." Xun also represents a rope, using ropes to tie objects onto the ox's back, hence "driving oxen." The transformation from Non-communication to Following is precisely about drawing heavy loads to distant places for the benefit of the world, hence it is symbolized by the Hexagram of Following.

重門擊柝，以待暴客，干寶曰：卒虣之客，為奸寇也。蓋取諸豫。《九家易》曰：下有艮象。從外示之，震復為艮。兩艮對合，重門之象也。柝者，兩木相擊以行夜也。艮為手，為小木，為止持；震為足，又是木，為行；坤為夜。即手持柝木夜行，擊門之象也。坎為盜，虣水虣長無常，故“以待虣客”。既有不虞之備，故“取諸豫”矣。斷木為杵，闕地為臼。臼杵之利，萬民以濟，蓋取諸小過。虞翻曰：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，故“取諸小過”。本無乾象，故不言以利天下也。

The text says: Setting up many gates and striking wooden clappers to patrol at night, in order to guard against violent guests. Yu Bao explains: The term "violent guests" refers to sudden attacks by violent people, that is, bandits causing disturbances. The text says: This is roughly based on the image of the Hexagram of Joy. The Nine Families' Commentary explains: The lower trigram of Joy is the trigram of Mountain, which when viewed from outside appears as the trigram of Thunder reversed; two Mountains facing each other and closing in, forming the image of many gates. "Clappers" are instruments made of two pieces of wood struck together for night patrols and timekeeping; the trigram of Mountain represents hands, small wood, and holding, while the trigram of Thunder represents feet, also wood, and movement. The trigram of Earth represents night. Combined, they form the image of holding a wooden clapper and walking at night to knock on doors. The trigram of Water represents bandits, and violent water surging unpredictably, so it is said "to wait for violent guests." Since there is already preparation for unexpected events, it is based on the Hexagram of Joy, which originally contains the meaning of preparation. The text then says: Cutting wood to make a pestle, digging the ground to make a mortar, the usefulness of the pestle and mortar allows the people to prepare food. This is roughly based on the image of the Hexagram of Small Crossing. Yu Fan explains: The Hexagram of Small Crossing is formed when the top line of the Hexagram of Progress moves down to the third line. The trigram of Mountain represents small wood; the top line arriving at the third line and cutting the Mountain, is "cutting wood to make a pestle"; the trigram of Earth represents the ground, and the Mountain trigram holding the wood to dig the third line of Earth, is "digging the ground to make a mortar." The Mountain stopping at the bottom is the image of the mortar; the Thunder moving upward is the image of the pestle; the Thunder moving out and the Wind moving in, with the Mountain trigram holding the pestle moving in and out within the mortar, forming the image of pounding rice. Therefore, it is based on the Hexagram of Small Crossing. This hexagram originally does not contain the image of Heaven, so the text does not say "to benefit the world."

弦木為弧，剡木為矢；弧矢之利，以威天下，蓋取諸睽。虞翻曰：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，以金剡艮，故“剡木為矢”。乾為威，五之二，故“以威天下”。弓發矢應，而坎雨集，故“取諸睽”也。

The classic text says: Making a bow from wood by stringing it and making arrows by sharpening wood, the use of bow and arrow is used to subdue the world, which is taken as an image of the Hexagram of Separation. Yu Fan explains: The Hexagram of Separation is formed by the mutual exchange of the fifth line and the second line of the Hexagram of Unwarranted Expectation. Xun represents rope and wood, Kan represents the bow, and Li represents the arrow, so it is said "stringing wood to make a bow." Qian represents metal, Gen represents small wood, and the fifth line coming to the second position uses metal to carve the wood of Gen, so it is said "sharpening wood to make arrows." Qian represents authority, and the formation of the Hexagram of Separation from the fifth to the second line signifies subduing the world. When the bow is drawn, the arrow follows, just as rain gathers and falls, so it is taken as an image of the Hexagram of Separation.

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。虞翻曰：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”。艮為待，巽為風，兌為雨，乾為高，巽為長木，反在上，為棟。震陽動起，故“上棟”。下宇，謂屋邊也。兌澤動下，為下宇。無妄之大壯，巽風不見。兌雨隔震，與乾絕體。故“上棟下宇，以待風雨”，蓋“取諸大壯”者也。

The classic text says: In ancient times, people lived in caves and dwelled in the wild, but later sages changed this to use houses, with beams above and eaves below, to guard against wind and rain. This is roughly based on the image of the Great Strength hexagram. Yu Fan explained: The Great Strength hexagram is formed by the mutual exchange of the Upper and Lower trigrams of the Without Delusion hexagram. The Without Delusion hexagram has the Heaven trigram above, so it is called "ancient times"; the Mountain trigram represents cave dwelling, Heaven represents the wilderness, and the Wind trigram represents dwelling. The Heaven trigram in the Without Delusion hexagram is still on the path, so it is said "dwelling in caves and in the wild." The Thunder trigram represents later times, Heaven represents the sage, and "later sages" refers to the Yellow Emperor. The Mountain trigram represents a house, and after it transforms into the Great Strength hexagram, the Heaven trigram enters the house, so it is said "changing to houses." The Mountain trigram represents waiting, the Wind trigram represents wind, the Lake trigram represents rain, Heaven represents height, and the Wind trigram represents a tall tree that is now above, which is the beam. The Thunder trigram represents the movement of yang energy and rising, so it is said "upper beam." "Lower eaves" refers to the edge of the roof, the Lake trigram flows downward, which is the lower eaves. By transforming from the Without Delusion hexagram to the Great Strength hexagram, the Wind trigram is no longer present, the rain of the Lake trigram is blocked by Thunder, and it is disconnected from Heaven, so it is said "upper beam and lower eaves to wait for wind and rain," which is roughly based on the image of the Great Strength hexagram.

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。虞翻曰：中孚，上下易象也。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”。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”。巽為木，為入處；兌為口；乾為人；木而有口，乾人入處，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 text says: In ancient times, when burying the dead, they covered the body thickly with firewood, and buried them in the wilderness, without making a mound or planting trees as a marker, and the mourning period had no fixed duration. Later sages changed this practice, using coffins and outer caskets, which was modeled after the hexagram of Great Excess. Yu Fan explained: The hexagram of Great Excess is formed by exchanging the two components of the hexagram of Middle Trust. Originally, this hexagram did not have the image of Heaven at the top, so the text does not mention "ancient times." However, in the hexagram of Great Excess, Heaven is in the middle, so it only mentions "ancient people." The trigram of Wind represents firewood, the trigram of Mountain represents thickness, and Heaven represents clothing and wilderness. Heaven is in the center, so it says "thickly covered with firewood, buried in the middle of the wilderness." Digging a hole and placing the coffin inside is called "sealing," and "sealing" is the ancient form of "buriing." Piling up earth and planting trees as a marker is called "planting." The hexagram of Middle Trust does not have the images of Earth or Water, so it says "no sealing, no planting." Earth governs the mourning period, referring to the five levels of mourning from the coarsest to the finest. The number of days and months must be indicated by the images of Water and Fire and Earth, but this hexagram lacks these, so it says "no fixed mourning period." Wind represents wood and dwelling, Mouth represents speech, and Heaven represents people. Wood with a mouth, and the person represented by Heaven entering it, is the image of entering the coffin. In the hexagram of Middle Trust, Mountain represents a hill, and Wood is hidden within it, so the coffin buried in the hill is the image of the outer casket. Therefore, it is modeled after the hexagram of Great Excess.

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。《九家易》曰：古者無文字，其有約誓之事，事大大其繩，事小小其繩，結之多少，隨物眾寡，各執以相考，亦足以相治也。夬本坤世，下有伏坤，書之象也。上又見乾，契之象也。以乾照坤，察之象也。夬者，決也。取百官以書治職萬民，以契明其事。契，刻也。大壯進而成夬，金決竹木，為書契象，故法夬而作書契矣。

The classic text says: In ancient times, people used knotted ropes to govern, but later sages changed to using written documents and contracts. Thus, officials could manage affairs properly, and the people could be clearly accounted for. This is roughly based on the image of the "Gua" (Hexagram) "Gua." The "Nine Schools Commentary on the Yi" first explains the system of knotted ropes: in ancient times, there were no written characters. Whenever there were agreements or oaths, if the matter was important, they made large knots; if it was minor, they made small knots. The number of knots corresponded to the quantity of the thing being recorded. Both parties held one copy each for verification and comparison, which was sufficient to maintain order. Then it explains the hexagram image: The hexagram "Gua" originally belongs to the world of the Earth (Kun) and has hidden Earth below. Earth represents writing, which is the image of "book"; above it is Heaven, which is strong and capable of carving, representing "contract." The brightness of Heaven illuminating the darkness of Earth is the image of "inspection." "Gua" means decision, referring to the meaning of officials managing their duties through written documents and verifying matters through contracts. "Qie" means carving; moving from the hexagram "Dazhuang" by adding one more yang line to form "Gua," metal can cut bamboo and wood, which is the image of carving documents. Therefore, they modeled the making of written contracts after the hexagram "Gua."

虞翻曰：履上下象易也。乾象在上，故復言上古。巽為繩，離為罔罟，乾為治，故“結繩以治”。後世聖人，謂黃帝、堯、舜也。夬旁通剝，剝坤為書，兌為契，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。夬反剝，以乾照坤。故“百官以治，萬民以察”。故“取諸夬”。大壯、大過、夬，此三蓋取直兩象，上下相易，故俱言易之。大壯本無妄。夬本履卦。乾角俱在上，故言上古。中孚本無乾象，大過乾不在上，故但言古者。大過亦言後世聖人易之，明上古時也。

Yu Fan gave another interpretation of the same sentence: The hexagram "Gua" is formed by exchanging the upper and lower trigrams of the hexagram "Lv". The upper trigram of "Lv" is Qian, so the text refers to "the ancient times". Xun represents a rope, Li represents a net, and Qian represents governance, hence the saying "governance by tying ropes". "Later sages" refers to the Yellow Emperor, Yao, and Shun. "Gua" and "Bo" are complementary hexagrams. The lower trigram of "Bo" is Kun, representing writing, and Dui represents a contract, hence the saying "replacing with writing and contracts". Qian represents a hundred, and the lower trigram of "Bo" is Gen, representing officials, while Kun represents the people, darkness, and confusion. Qian represents governance; "Gua" reversed is "Bo", with Qian's clarity illuminating Kun's darkness, hence the saying "officials are governed, the people are observed", thus taking the image of "Gua". He also summarized a general rule: the hexagrams "Da Zhuang", "Da Guo", and "Gua" are all formed by simply exchanging the upper and lower trigrams, so the text uses the phrase "changed into" in all three cases. "Da Zhuang" originates from "Wu Wang", and "Gua" originates from "Lv", both having Qian as the upper trigram, hence the phrase "the ancient times". "Zhong Fu" originally has no Qian trigram, and "Da Guo" has Qian not in the upper position, so it only says "in ancient times". The hexagram "Da Guo" also says "later sages changed it", indicating it refers back to the ancient times.

是故易者，象也。干寶曰：言是故，又總結上義也。虞翻曰：易謂日月，在天成八卦象，縣象著明，莫大日月是也。象也者，象也。崔覲曰：上明取象以制器之義，故以此重釋於象。言易者象於萬物。象者，形象之象也。彖者，材也。虞翻曰：彖說三才，則三分天象。以為三才，謂天地人之道也。爻也者，效天下之動者也。虞翻曰：動，發也。謂兩三才為六畫，則發揮剛柔而生爻也。是故吉凶生，而悔吝著也。虞翻曰：爻象動內，則吉凶見外；吉凶悔吝者，生乎動者也，故曰“著”。

The text says: Therefore, the Book of Changes is about images. Ganbao points out: The use of the words "is therefore" at the beginning, as well as the fact that it summarizes the previous section about making objects and observing images. Yu Fan gives a specific meaning to "Yi": "Yi" refers to the sun and moon. The sun and moon in the sky form the images of the eight trigrams, just as the text says, "Hanging images clearly visible, none are greater than the sun and moon." The text says: So what is meant by "image" is a symbol. Cui Jin explains: The previous text has already explained the meaning of taking images to make objects, so here it gives another explanation of "image" — the Book of Changes symbolizes all things, and the character "image" itself refers to the shape and appearance of things. The text says: "Tuan" is to cut and shape materials. Yu Fan explains: The "Tuan" passage generally discusses the three elements, dividing the heavenly images into three parts, using them to correspond to the ways of heaven, earth, and humanity. The text says: "Yao" is to imitate the changes in the world. Yu Fan explains: "Motion" means to initiate action, combining the three elements into two to form six lines, and thus the yao are generated through the interaction of firm and yielding forces. The text says: Therefore, good fortune and misfortune arise, and regret and hardship become evident. Yu Fan explains: When the images within change, good fortune and misfortune appear externally; since good fortune, misfortune, regret, and hardship all arise from motion, it is said "manifested."

陽卦多陰，陰卦多是，其故何也？崔心曰：此明卦象陰陽與德行也。陰卦多陰，謂震、坎、艮，一陽而二陰。陰卦多陽，謂巽、離、兌，一陰而二陽也。陽卦奇，陰卦耦，其德行何也？虞翻曰：陽卦一陽，故“奇”。陰卦二陽，故“耦”。謂德行何可者也。

The text asks: Why do yang hexagrams have more yin lines, and yin hexagrams have more yang lines? (The transmitted version mistakenly reads "yin hexagrams have more yin" instead of "yin hexagrams have more yang.") Cui Jin explains: This is to illustrate the relationship between the yin and yang in the hexagrams and their moral qualities.the so-called yang hexagrams with more yin lines refers to the three hexagrams of Zhen, Kan, and Gen, each consisting of one yang line and two yin lines.the so-called yin hexagrams with more yang lines refers to the three hexagrams of Xun, Li, and Dui, each consisting of one yin line and two yang lines. The text then asks: Why are the numbers of lines in yang hexagrams odd, and in yin hexagrams even? What are their moral qualities? Yu Fan explains: Yang hexagrams have only one yang line, hence the number is odd; yin hexagrams have two yang lines, hence the number is even. This sentence is asking about their moral qualities.

陽一君而二民，君子之道也。陰二君而一民，小人之道也。韓康伯曰：陽，君道也。陰，臣道也。君以無為統眾無為，則一也。臣以有事代終有事，則二也。故陽爻畫一，以明君道必一。陰爻畫兩，以明臣體必二。斯陰陽之數，君臣之辯也。以一為君，君之德也。二居君位，非其道也。故陽卦曰：君子之道也；陰卦曰：小人之道也。

The text says: A yang trigram represents a ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers each governing one commoner, which is the way of the petty person. Han Kangbo explains: Yang represents the way of a ruler, and Yin represents the way of a minister. A ruler governs through non-action, and non-action unifies into one; a minister handles specific affairs and completes tasks, and with matters, they are divided into two. Therefore, a yang line is drawn as a single continuous line, indicating that the way of a ruler must be unified; a yin line is drawn as two broken lines, indicating that the form of a minister must be divided into two. This is how the numbers of yin and yang reveal the distinction between ruler and minister. To govern with one is the virtue of a ruler; for two to hold the position of ruler is not in accordance with the Way. Therefore, a yang trigram is called the way of the gentleman, and a yin trigram is called the way of the petty person.

《易》曰：憧憧往來，朋從爾思。翟元曰：此咸之九四辭也。咸之為卦，三君三民，四獨遠陰，思慮之爻也。韓康伯曰：天下之動，必歸於一，思以求朋未能，寂寂以感物，不思而至也。子曰：天下何思何慮？天下同歸而殊塗，一致而百慮。韓康伯曰：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。

The classic text cites the Book of Changes, saying: The mind is restless and uncertain, and friends only follow what you think. Zhai Yuan points out: This is the line statement of the ninth line in the fourth position of the Xian hexagram. The Xian hexagram has three yang lines and three yin lines, like three rulers and three subjects. Only the ninth line in the fourth position is farthest from the yin lines, and it is the line that represents thinking. Han Kangbo explains: The movement of the world ultimately converges into one; trying to seek friends through thinking will not achieve it. Only by being still and empty, and responding to external things naturally, without thinking, will friends come of their own accord. Confucius then says: What is there to think about and what is there to consider in the world? The affairs of the world take different paths but lead to the same goal, and although there are many considerations, they all converge to one truth. Han Kangbo explains: Holding on to a little leads to gain; seeking much leads to confusion. Although the paths are different, the destination is the same; although there are many considerations, the truth is not divided. If one can recognize the key point, there is no need to seek widely and extensively. One can follow the principle and achieve understanding without effort.

天下何思何慮？虞翻曰：易無思也。既濟定，六位得正，故“何思何慮”。日往則月來，虞翻曰：謂咸初往之四，與五成離，故“日往”。與二成坎，故“月來”。之外“日往”，在內“月來”，此就爻之正者也。月往則日來，虞翻曰：初變之四，與上成坎，故“月往”。四變之初，與三成離。故“日來”者也。日月相推而明生焉。虞翻曰：既濟體兩離坎象，故明生焉。

The classic text reiterates: What in the world can be thought about, what can be considered? Yu Fan explains: The Book of Changes originally has no thoughts or considerations; when the Hexagram of Mutual Attraction transforms into the Hexagram of Completion, all six lines are properly positioned, hence it says "what to think about, what to consider." The classic text says: When the sun goes, the moon comes. Yu Fan explains: The first line of the Hexagram of Mutual Attraction moves to the fourth position, combining with the fifth line to form Li, which represents the sun, hence it says "the sun goes"; it also combines with the second line to form Kan, which represents the moon, hence it says "the moon comes." Moving to the outer trigram is the sun going, remaining in the inner trigram is the moon coming, this is based on the proper positioning of each line. The classic text says: When the moon goes, the sun comes. Yu Fan explains: The first line moves to the fourth position, combining with the top line to form Kan, hence it says "the moon goes"; the fourth line moves to the first position, combining with the third line to form Li, hence it says "the sun comes." The classic text says: The sun and moon move in succession, and brightness arises. Yu Fan explains: The structure of the Hexagram of Completion combines both the image of Li (sun) and Kan (moon), with the sun and moon alternating, thus brightness arises from this.

寒往則暑來，虞翻曰：乾為寒，坤為暑，謂陰息陽消，從姤至否，故寒往暑生為也。暑往則寒來，虞翻曰：陰詘陽信，從復至泰，故暑往寒來也。寒暑相推而歲成焉。崔覲曰：言日月寒暑。往來雖多，而明生歲成，相推則一，何思何慮於其間哉！

The text says: When the cold weather passes, the hot weather comes. Yu Fan explains: Qian represents cold, Kun represents heat. This refers to the growth of yin and the decline of yang, moving from the hexagram Gou, which marks the beginning of one yin, all the way to the hexagram Po. Therefore, cold departs and heat arises. The text says: When the hot weather passes, the cold weather comes. Yu Fan explains: Yin qi contracts while yang qi expands, moving from the hexagram Fu, which marks the return of one yang, all the way to the hexagram Tai. Therefore, heat departs and cold arises. The text says: Cold and heat alternate, thus completing the year. Cui Jin summarizes: Although the coming and going of cold and heat is complex, the light is generated thereby, and the achievements of the year are accomplished thereby. The principle of their mutual movement is one, so in this process, why should there be thought or concern?

往者詘也，荀爽曰：陰氣往，則萬物詘者也。來者信也，荀爽曰：陽氣來，則萬物信者也。詘信相感則利生焉。虞翻曰：感，咸象，故“相感”。天地感而萬物化生，聖人感人心而天下和平，故“利生”。利生謂陽出震，陰伏藏。尺蠖之詘，以求信也。荀爽曰：以喻陰陽氣屈以求信也。

The text says: "Going, is bending." Xu Shuang explains: When the yin energy moves and converges, all things bend and contract rather than extend. The text says: "Coming, is extending." Xu Shuang explains: When the yang energy returns, all things stretch and expand. The text says: Bending and extending respond to each other, and benefit arises. Yu Fan explains: "Feeling" is precisely the image of the Xian hexagram, so it is said "mutual feeling." The Xian hexagram's zhu says: "Heaven and earth feel for each other, and all things are generated; sages move people's hearts, and the world becomes peaceful." Benefit arises from this. What is meant by "benefit arising" is that yang energy arises from Zhen and all things begin to sprout, while yin energy remains hidden and stored. The text gives an example: the silkworm moth bends its body in order to achieve extension. Xu Shuang explains: This is used to illustrate that the bending and contracting of yin and yang are for the purpose of achieving further extension.

龍蛇之蟄，以存身也。虞翻曰：蟄，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。姤巽在下，龍蛇俱蟄。初坤為身。故“龍蛇之蟄，以存身”也。侯果曰：不詘則不信，不蟄則無存，則屈蟄相感而後利生矣。以況無思得一，則萬物歸思矣。莊子曰：古之畜天下者，其治一也。《記》曰：通於一，萬事畢。無心得，鬼神服。此之謂矣。蠖，詘行蟲。郭璞云：蝍就也。

The text says: Dragons and snakes hibernate in order to preserve themselves. Yu Fan explained this using the concept of the changing hexagrams: "Hibernation" means concealment, with dragons hiding in deep waters and snakes retreating into their holes. When yin energy begins at the first line, Xun represents the snake; when yang energy begins at the first line, Zhen represents the dragon. In the tenth lunar month, the hexagram of Kūn (Earth) is entirely yin, and in the eleventh lunar month, the hexagram of Fù (Return) has one yang line emerging. The hexagram of Gòu (Encounter) has Xun at the bottom, indicating that both dragons and snakes are in hibernation. The first line of Kūn represents the body, so it is said, "Dragons and snakes hibernate to preserve themselves." Hou Guo elaborated on this from the perspective of meaning: without bending, there can be no extension; without hibernation, there can be no preservation. Bending and hibernation are mutually responsive, and only then can benefits arise. This is used to compare humans who, by having no thoughts or considerations and holding fast to the "one," allow all thoughts of things to naturally converge upon them. He also cited the "Zhuangzi" saying that in ancient times, those who nurtured the world governed by returning to the "one"; and cited the "Liji" saying that attaining unity leads to the completion of all things, achieving success without effort, with even ghosts and spirits coming to submit—this is precisely the meaning. As for "huò," which is a kind of insect that moves by bending its body, Guo Pu said it is the same as jíjiù.

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”。韓康全曰：精義，物理之微者也。神，寂然不動、感而遂通者也。理入寂一，則精義斯得，乃用無極也。干寶曰：能精義理之微，以得未然之事，是以涉於神道，而逆禍福也。

The text says: To thoroughly study the principles and meanings and reach a profound and mysterious level is to be able to apply them. Yao Xin explains from the perspective of the lines: Yang is called "jing" (essence), and Yin is called "yi" (meaning), "entering" refers to entering the first line; when Yin and Yang are in the initial position, they are deep and unfathomable, hence called "shen" (mystery); from this, the hexagrams "Gou" and "Fu" arise, hence it is said "to achieve application." Han Kangbo (the transmission reads "Han Kangquan") explains from the perspective of principles: "Jing yi" refers to the most subtle aspect of the principles of things; "shen" refers to a state that is still and unmoving, yet when there is a response, it is universally penetrating. When the principles align with the state of stillness and purity, the subtle meanings are grasped, and their applications are boundless. Gan Bao further explains in terms of divination: being able to thoroughly study the subtle meanings of principles and thus foresee events that have not yet occurred, this involves entering the way of mystery, and thus one can predict misfortune and fortune.

利用安身，以崇德也。《九家易》曰：利用，陰道用也。謂姤時也。陰升上究，則乾伏坤中，詘以求信，陽當復升。安身，嘿處也。時既潛藏。故利用安身，以崇其德。崇德，體卑而德高也。韓康伯曰：利用之道，皆安其身而後動也。精義由於入神以致其用，利用由於安以崇基德。理必由乎其宗，歸根則寧，天下之理得之。若役其思慮，以求動用，忘其安身，以殉功美，則偽彌多理愈失，名彌美而累愈彰矣。

The text says: Using the Way skillfully to properly position oneself is for the purpose of honoring one's virtue. The "Nine Schools Commentary on the Book of Changes" explains from the perspective of the changing hexagrams: "Utilizing" refers to the time when the Yin force is in action, that is, when the hexagram "Gou" (Meeting) begins with the emergence of the first Yin line; as the Yin energy rises to its peak, the Heaven trigram retreats within the Earth trigram, contracting itself in order to extend outward, and the Yang energy will eventually rise again. "Positioning oneself" means to remain silent and reside in seclusion; at this time, one is in a state of concealment, so one must use the Way skillfully to properly position oneself in order to honor one's virtue; what is meant by honoring virtue is that the physical form is lowly while the virtue is lofty. Han Kangbo explains from the perspective of cultivation: those who skillfully use the Way are always first to properly position themselves before taking action. The profound meaning must be attained through profound understanding before it can be applied; utilizing the Way must be preceded by positioning oneself in order to honor virtue; the principles must necessarily return to their fundamental origin. Returning to the root leads to tranquility, and thus all the principles of the world are obtained. If one uses one's thoughts to chase after utility, forgetting to position oneself and sacrificing oneself for the beauty of fame and achievement, then falsehood increases while the principles are lost, the reputation becomes more beautiful while the burden becomes more evident.

過此以往，未之或知也。荀爽曰：出乾之外，無有知之。窮神知化，德之盛也。虞翻曰：以坤變乾，謂之“窮神”。以乾通坤，謂之“知化”。乾為盛德，故“德之盛”。侯果曰：夫精義入神，利用崇德，亦一致之道極矣。過斯以往，則未之能知也。若窮於神理，通於變化，則德之盛者能矣。

The text says: Going beyond this layer further forward, it is beyond what can be known. Xu Shuang explains: Outside the scope of Qian, no one can know. The text says: To exhaust the divine mysteries and comprehend the workings of creation, this is the height of virtue. Yu Fan explains using hexagram transformation: Using Kun to transform Qian is called 'exhausting the divine'; using Qian to connect with Kun is called 'comprehending transformation'; since Qian itself represents the height of virtue, it is said 'the virtue is fully developed'. Hou Guo then continues from the previous text: To grasp the profound meaning and reach the level of spiritual insight, and to apply it with reverence for virtue, this is already the ultimate of the 'unified way'; going beyond this step, one cannot know. If one truly exhausts the principles of divine mysteries and comprehends the subtleties of transformation, only those with fully developed virtue can achieve this.

《易》曰：困于石，據于蒺藜，入于其宮，不見其妻，凶。孔穎達曰：上章先言利用安身，可以崇德。若身危辱，何崇之有？此章引困之六三。履非基位，欲上於四，四自應初，不納於已，是困於九四之石也。三又乘二，二是剛物，非已所乘，是據於九二之蒺藜也。又有人於其宮，不見其妻，凶之象也。

The text cites the Book of Changes, saying: being trapped by a stone, leaning on thorns, returning to one's own room but not seeing one's wife, which is ominous. Kong Yingda explains: the previous chapter first discussed properly using the Way and securing one's own position, thus being able to honor virtue. If one is in a dangerous and humiliating situation, what virtue can be honored? Therefore, this chapter cites the line six three of the Hexagram of Difficulty. The position six three is not its proper place, wanting to ascend to nine four, but nine four originally corresponds with six one, and does not accept it, thus being trapped by nine four, this stone. Six three also oversteps onto nine two, which is a strong and firm element, not something it can overstep, thus leaning on nine two, this thorn. Further, returning to one's own room but not seeing one's wife, this is the image of ominous outcome.

子曰：非所困而困焉，名必辱。虞翻曰：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”也。非所據而據焉，身必危。虞翻曰：謂據二，二失位，故“非所據面據焉”。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。陸績曰：六三從困辱之家，變之大過，為棺槨死喪之象，故曰“死其將至”，妻不可得見。

Confucius said: To be trapped where one should not be, one's reputation will certainly suffer. Yu Fan explained: The hexagram of "Obstruction" originates from the hexagram of "Sincerity." In the hexagram of "Sincerity," the third line enters the palace, with a yang line in a yin position, and the second line restrains the earth. Therefore, the hexagram of "Obstruction" follows immediately after "Sincerity." The sixth line is trapped by the ninth line in the fourth position, and the ninth line in the fourth position is out of place, which is called an evil person. Therefore, it is said, "To be trapped where one should not be." Yang is called reputation, yin is called disgrace. When a yang line is below a yin position, thus "reputation will certainly suffer." The text says: To rely on something where one should not, one's body will certainly be in danger. Yu Fan explained: This refers to relying on the ninth line in the second position, which is also out of place, so it is said, "To rely on something where one should not." When the second line changes, the earth represents the body, and the breaking of the second line breaks the body, thus "the body will certainly be in danger." The text says: Having suffered disgrace and being in danger, death is approaching, can one still see one's wife? Lu Ji explained: The sixth line escapes from the state of disgrace and changes into the hexagram of "Great Exceeding," which has the image of a coffin and mourning, thus "death is approaching," and the wife will no longer be seen.

《易》曰：公用射隼于高庸之上，獲之無不利。孔穎達曰：前章先須安身，可以崇德。胡此明藏器於身，待時而動，是有利也。故引解之上六以證之矣。子曰：隼者，禽也。虞翻曰：離為隼，故稱“禽”。言其行野容如禽獸焉。弓矢者，器也。虞翻曰：離為矢，坎為弓，坤為器。射之者，人也。虞翻曰：人，賢人也。謂乾三。伏陽出而成乾，故曰“射之者人”。人則人，三應上，故上令三出而射隼也。

The text cites the Book of Changes, saying: The king and ministers were on a high wall shooting a falcon, and they shot it, benefiting everything. "High墉" refers to "high wall." Kong Yingda explains: The previous chapter discussed the necessity of first securing one's own position before honoring virtue, while this chapter illustrates the idea of concealing tools on one's body, waiting for the right moment to act, thereby achieving benefit. Therefore, it cites the line "Six at the Top" from the Hexagram of Resolution as evidence. Confucius says: Falcon is a fierce bird. Yu Fan explains: The trigram Li represents falcon, so it is called bird, meaning its movement in the wild resembles that of beasts. The text says: The bow and arrow are tools. Yu Fan explains: The trigram Li represents arrow, the trigram Kan represents bow, and the trigram Kun represents tool. The text says: The one shooting it is a person. Yu Fan explains: Here, the person refers to the virtuous person, that is, the line in the third position; the hidden yang line emerges to become Qian, so it is said "the one shooting it is a person"; naturally, a person is a person, and the line in the third position corresponds with the line at the top, so the line at the top instructs the line in the third position to shoot the falcon.

君子藏器於身，待時而動，何不利之有？虞翻曰：三伏陽，為君子。二變時，坤為身，為藏器，為藏弓矢，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”。《象》曰：以解悖，三陰小人，乘君子器，故上觀三出，射出隼也。動而不括，是以出而有獲，語成器而後動者也。虞翻曰：括，作也。震為語，乾五之坤二成坎弓，離矢動以貫隼，故“語成器而後動者也”。

The classic text says: A gentleman hides his tools on his person, waiting for the right moment to act; how could there be any disadvantage? Yu Fan explains: The hidden yang line at the third position is the gentleman; when the second line changes, the earth (Kun) represents the body, the hiding of tools, and the concealment of bows and arrows, waiting to shoot the falcon. The mountain (Gen) represents waiting and the right moment. The third line waits until the fifth line comes to occupy the second position, the bow is drawn, the arrow is released, and with one movement it becomes heaven (Qian), the arrow pierces the falcon, the falcon falls into the Great Excess (Da Guo) and dies, and the two water (Kan) images are thus destroyed. Therefore, it says, "How could there be any disadvantage?" The Image Commentary of the "Jie" hexagram says that shooting the falcon is to remove disorder: the third line, with its yin and weak qualities, oversteps the gentleman's tools, so the sixth line at the top watches the third line shoot the falcon and bring it down. The classic text says: One movement without being hindered, so once it is done, there is a gain, which means that the tools are already prepared before action. Yu Fan explains: "Kuo" here is interpreted as "to make"; the thunder (Zhen) represents speech, and the fifth line of heaven (Qian) enters the second position of earth (Kun) to form the image of the bow (Kan), the fire (Li) represents the arrow, the arrow moves and pierces the falcon, so it says, "Speech is formed into tools and then action follows."

子曰：小人不恥不仁，不畏不義，虞翻曰：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。虞翻曰：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”。震為徵也。

Confucius said: The petty person does not feel ashamed of unkindness and does not fear injustice. Yu Fan interpreted this using the Hexagram of Non-communication: The Hexagram of Non-communication has the Earthly Trigram covering the Heavenly Trigram, which represents unkindness and injustice; the Earthly Trigram represents shame and justice, while the Heavenly Trigram represents kindness and fear. When the Earthly Trigram covers the Heavenly Trigram, shame and fear cannot arise. The classic text says: One does not act without seeing benefit, and one does not accept punishment without being intimidated. Yu Fan explained: In the Hexagram of Non-communication, the Heavenly Trigram represents authority and benefit, and the Trigram of Wind represents proximity to benefit; the fifth line of the Hexagram of Non-communication moves down to the first line, forming the Hexagram of Crackling Thunder, which symbolizes a market. The Trigram of Fire represents the sun, and the sunlight reveals the Heavenly Trigram, which is 'seeing benefit'; the Trigram of Thunder represents movement, so it is said 'without seeing benefit, one does not act'. The fifth line descending to the first position, with the Heavenly Trigram's authority applied to the Earthly Trigram, is said 'without authority, there is no punishment'; the Trigram of Thunder here specifically takes the meaning of punishment.

小懲而大誡，此小人之福也。虞翻曰：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“小人福也”。《易》曰：“屨校滅趾，無咎”。此之謂也。《九家易》曰：噬嗑六五，本先在初，處非其位，小人者也。故歷說小人所以為罪，終以致害，雖欲為惡，能止不行，則“無咎”。侯果曰：噬嗑初九爻辭也。校者，以木夾足止行也。此明小人因小刑而大誡。乃福也。

The text says: receiving a small punishment leads to a great warning, which is actually the fortune of a petty person. Yu Fan explains: Gen represents small, and Qian represents great; the fifth line comes down to intimidate the first line, and the killing energy of Kun cannot be carried out, Zhen has the image of "xixi" fear and caution, so it is said "small punishment, great warning." Kun represents petty people, and Qian represents fortune; with a yang line below a yin line, the people are joyful without end, so this is the fortune of petty people. The text cites the Book of Changes saying: wearing wooden shackles on the feet, covering the toes, will not bring disaster—this is exactly the meaning. The Nine Schools' Commentary explains: the sixth line of Shexi originally occupied the first position, and its position is not where it should be, which is the case of a petty person; therefore, this passage recounts the reasons why petty people commit offenses and eventually bring about misfortune, yet although they wish to do evil, they are restrained and cannot carry it out, thus having no fault. Hou Guo clarifies the source: this is the line statement of the first line of Shexi; "xiao" refers to using wooden shackles to restrain the feet and prevent movement. This passage explains that petty people, although subjected to a minor punishment, receive a great warning, which turns out to be their fortune.

善不積，不足以成名。虞翻曰：乾為積善，陽稱名。惡不積，不足以滅身。虞翻曰：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，虞翻曰：小善謂復初。以小惡為無傷而弗去也，虞翻曰：小惡謂姤初。故惡積而不弇，虞翻曰：謂陰息姤至遁，子弒其父，故“惡積而不可弇”。罪大而不可解。虞翻曰：陰息遁成否，以臣弒君，故“罪大而不可解”也。《易》曰：何校滅耳，凶。《九家易》曰：噬嗑上九爻辭也。陰息初升五，所在失正，積惡而罪大，故為上所滅。善不積，斥五陰爻也。聰不明者，聞善不聽，聞戒不改，故“凶”也。

The text says: Good deeds without accumulation are insufficient to achieve a good reputation. Yu Fan explains: The Qian trigram represents the accumulation of good deeds, and the yang is called a name. The text says: Evil deeds without accumulation are insufficient to destroy oneself. Yu Fan explains: The Kun trigram represents the accumulation of evil and also represents the body. Using Qian to destroy Kun, it is said 'destroying oneself'. The text says: A petty person considers small good deeds as having no benefit and does not do them. Yu Fan explains: Small good deeds refer to the initial yang in the first line of the Fu hexagram. The text says: Small evil deeds are considered not harmful to the whole and are not removed. Yu Fan explains: Small evil deeds refer to the initial yin in the first line of the Gou hexagram. The text says: Therefore, evil accumulates to the point it cannot be concealed. Yu Fan explains: Yin energy grows, from Gou to Dun, there is an image of a son killing his father, so it is said 'evil accumulates and cannot be concealed'. The text says: Crimes become too great to be resolved. Yu Fan explains: Yin energy continues to grow, from Dun to Pi, which is a minister killing his sovereign, so it is said 'crimes become too great to be resolved'. The text cites the Book of Changes: Carrying shackles on the shoulder, covering the ears, is ominous. The Nine Schools' Commentary clarifies: This refers to the line statement of the top line of the Shihe hexagram. Yin energy rises from the first line to the fifth position, losing its proper place, accumulating evil and committing great crimes, so it is destroyed by the top line. What is meant by 'good deeds not accumulated' refers to the sixth line of the fifth position, which is a yin line. A person whose ears can hear but whose mind is unclear, does not accept good words when heard, nor corrects himself when warned, hence the ominous outcome.

子曰：危者，安其位者也。崔覲曰：言有危之慮，則能安其位不失也。亡者，保其存者也。崔覲曰：言有亡之慮，則能保其存者也。亂者，有其治者也。崔覲曰：言有防亂之慮，則能有其治者也。是故君子安而不忘危，虞翻曰：君子，大人。謂否五也。否坤為安。危，謂上也。翟元曰：在安慮危。存而不忘亡，荀爽曰：謂除戎器，戒不虞也。翟元曰：在存而不忘亡。治而不忘亂，荀爽曰：謂思患而逆防之。翟元曰：在治而慮亂。

Confucius said: Those who often remain in a state of vigilance and caution can maintain their position securely. Cui Jin explained: By keeping in mind the possibility of danger and decline, one can remain in his position without losing it. The text says: Those who constantly consider the possibility of collapse can preserve their existence. Cui Jin explained: By keeping in mind the possibility of destruction, one can preserve what he has. The text says: Those who constantly consider the possibility of calamity can maintain their era of order. Cui Jin explained: By keeping in mind the possibility of disorder, one can preserve the existing peace. The text says: Therefore, the gentleman does not forget danger even in times of security. Yu Fan interpreted using the Hexagram of 'Obstruction': The gentleman refers to the great man, meaning the Nine in the Fifth of the Hexagram of 'Obstruction'; 'security' refers to the Earth in the Hexagram of 'Obstruction', while 'danger' refers to the Nine at the Top. Zhai Yuan's explanation is concise: Being in security while thinking of danger. The text says: Not forgetting the possibility of downfall even in times of survival. Xun Shuang interpreted using the 'Cohesion' hexagram's 'Prepare weapons of war, be prepared for unexpected events', meaning to maintain weapons in readiness for unforeseen circumstances. Zhai Yuan said: Being in existence while not forgetting destruction. The text says: Not forgetting calamity even in times of peace. Xun Shuang interpreted using the 'Completion' hexagram's 'Think of possible troubles and prepare in advance'. Zhai Yuan said: Being in order while thinking of disorder.

是以身安而國家可保也。虞翻曰：坤為身。謂否反成泰，君位定於內，而臣忠於外，故“身安而國家可保也”。《易》曰：其亡！其亡！荀爽曰：存不忘亡也。繫於包桑。荀爽曰：桑者，上玄下黃。乾坤相包以正，故“不可忘也”。陸績曰：自此以上，皆謂否陰滅陽之卦。五在否家，雖得中正，常自懼以危亡之事者也。

The text says: Therefore, if one's own body is secure, the state can be preserved. Yu Fan explains: The Earth Trigram represents the body; the reverse of the Hexagram of Obstruction becomes the Hexagram of Great Crossing, the ruler's position is stable within the Inner Trigram, and the ministers are loyal in the Outer Trigram, hence it is said, "the body is secure and the state can be preserved." The text cites the Book of Changes saying: "It is about to perish! It is about to perish!" Xu Shuang explains: This is precisely the time of survival when one does not forget the possibility of downfall. The text says: Like being tied to a thick mulberry tree. Xu Shuang explains: The mulberry tree has green on top and yellow below, which corresponds to the heavenly blue and earthly yellow colors; the Heaven and Earth Trigrams envelop each other and each maintain their proper position, so this sense of caution should never be forgotten. Lu Ji summarizes: From here onwards, what is discussed is the situation of the Yin energy of the Hexagram of Obstruction suppressing the Yang energy; although the Nine-Fifth line is in the Hexagram of Obstruction and is both central and upright, it still needs to constantly fear the possibility of downfall.

子曰：德薄而位尊，虞翻曰：鼎四也。則離九四，兇惡小人，故“德薄”。四在乾位，故“位尊”。知少而謀大，虞翻曰：兌為小知，乾為大謀，四在乾體，故“謀大”矣。力少而任重，虞翻曰：五至初，體大過，本末弱，故“力少”也。乾為仁，故“任重”。以為已任，不亦重乎。尟不及矣。虞翻曰：尟，少也。及，及於刑矣。《易》曰：鼎折足，覆公餗，其刑渥，凶。言不勝其任也。孔穎達曰：言不能安身，智小謀大，而遇禍也。故引鼎九四以證之矣。

Confucius said: "A person with shallow virtue but high status." Yu Fan explained: This refers to the Nine in the Fourth line of the Hexagram of the Cauldron. This line corresponds to the Nine in the Fourth of the Li trigram, which is a malevolent person, hence "shallow virtue"; and it is located in the position of Qian, hence "high status." The text says: "A person with shallow wisdom but ambitious plans." Yu Fan explained: Dui represents small knowledge, and Qian represents great strategy. The Nine in the Fourth is within the Qian trigram, hence "ambitious plans." The text says: "A person with weak strength but heavy burden." Yu Fan explained: Taking the image from the fifth line to the first line forms the Hexagram of Great Excess. The Great Excess has both ends as yin, hence "weak strength"; Qian represents benevolence, and taking benevolence as one's responsibility, how heavy is that responsibility, hence "heavy burden." The text says: "Few are those who escape punishment." Yu Fan explained: "Xiao" means few, and "ji" means to be subjected to punishment. The text cites the Book of Changes: "The legs of the cauldron break, overturning the delicacies of the prince and king; the body of the cauldron is soiled, which is ominous — this refers to one who cannot bear his own responsibility." Kong Yingda pointed out: This refers to a person who cannot maintain his own position, with small wisdom but great ambitions, thus suffering misfortune, hence citing the Nine in the Fourth of the Hexagram of the Cauldron to confirm this.

子曰：知幾其神乎。虞翻曰：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，虞翻曰：豫上，謂四也。四失位諂瀆。上謂交五，五貴；震為笑言，笑言且諂也，故“上交不諂”。下謂交三，坎為瀆，故“下交不瀆”。欲其復初得正元吉，故“其知幾乎”。其知幾乎？侯果曰：上謂五侯，下謂凡庶。君子上交不至諂媚，下交不至瀆慢，悔吝無從而生，豈非知微者乎。

Confucius said: Being able to recognize subtle changes is probably close to the divine. Yu Fan explained: "Ji" refers to yang; yang in the first line of the Fu hexagram is called ji, but here it refers to the nine in the fourth line of the Yu hexagram. Because of the ominous situation of the nine in the fourth line of the Ding hexagram breaking its legs, it immediately discusses the nine in the fourth line of the Yu hexagram, which can recognize subtle changes and return to the beginning of Fu. The text says: A gentleman does not flatter when interacting with superiors and does not look down when interacting with inferiors. Yu Fan explained: In the Yu hexagram, "upper" refers to the nine in the fourth line. The nine in the fourth line is out of position and originally has the faults of flattery and arrogance. So "upper" refers to its interaction with the six in the fifth line. The fifth line is noble, and the zhen trigram represents laughter and speech, so constant laughter and speech is close to flattery, hence the need for "not flattery when interacting with superiors." "Lower" refers to its interaction with the six in the third line. The kan trigram represents impurity, hence the need for "not impure when interacting with inferiors." It must return to the initial position and achieve correctness to be greatly auspicious, hence saying "its knowledge is almost divine." Hou Guo's interpretation is more straightforward: "upper" refers to the nobility such as the feudal lords, and "lower" refers to the common people. A gentleman does not flatter when interacting with superiors and does not look down when interacting with inferiors, so regret and meanness cannot arise. Is this not exactly the one who can recognize subtle changes?

幾者，動之微，吉之先見者也。虞翻曰：陽見初成震，故“動之微”。復初元吉，吉之先見者也。韓康伯曰：幾者，去無入有。理而未形者，不可以名尋，不可以形睹也。唯神也。不疾而速，感而遂通，故能玄照鑑於未形也，合抱之木，起於毫末，吉凶之彰，始乎微兆，故言“吉之先見”。

The text says: "A few signs" refer to the most subtle changes, which are the initial indications of good fortune. Yu Fan explains: when a yang line appears in the first position and forms the trigram Zhen (Thunder), this is "the subtle movement"; the first line of the hexagram Fu (Return) being "original good fortune" is precisely the first manifestation of good. Han Kangbo explains from the perspective of meaning: "a few signs" refer to the moment when nothing transitions into something; the principle already exists but the form is not yet complete, so it cannot be sought by name or seen by form. Only "spirit" can grasp it—neither hurried nor naturally swift, responding instantly and penetrating everywhere, thus being able to perceive things that have not yet taken shape. A great tree grows from a tiny sprout, and the manifestation of good or evil begins with subtle signs, hence it is called "the prior vision of good."

君子見幾而作，不俟終日。《易》曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。孔穎達曰：前章言精義入神，此明知幾入神之事，故引豫之六二以證之。崔覲曰：此爻得位居中，於豫之時，能順以動而防於豫。如石之耿介，守志不移，雖暫豫樂，以其見微，而不終日，則能“貞吉”，斷可知矣。

The text says: A gentleman sees the subtle signs and acts immediately, without waiting for a whole day. The Book of Changes says: Upright and firm as a stone, without waiting for a whole day, upholding righteousness brings good fortune. Since being upright and firm is like a stone, why would one need to wait for a whole day? His decisiveness is evident. Kong Yingda points out: The previous chapter discussed the profound meaning entering the divine, while this chapter explains the matter of knowing the subtle signs and entering the divine, so it cites the line Six in the Second of the Hexagram Yu to confirm this. Cui Jin explains: The line Six in the Second is in a proper position and in the center, situated in the time of joy from the Hexagram Yu. It can be gentle and compliant while moving, and also be cautious against indulgence in pleasure. Like a stone, it remains upright and firm, holding fast to its aspirations without change. Although there may be temporary joy, because it can see the subtle signs, it does not wait for a whole day to withdraw, thus achieving 'upright good fortune.' This decisiveness is evident.

君子知微知章，知柔知剛，姚信曰：此謂豫卦也。二下交初，故曰“知微”。上交於三，故曰“知章”。體坤處和，故曰“知柔”。與四同功，故曰“知剛”。萬夫之望。荀爽曰：聖人作萬物睹。干寶曰：言君子苟達於此，則萬夫之望矣。周公聞齊魯之政，知後世強弱之勢；辛有見被髮而祭，則知為戎狄之居。凡若此類，可謂知幾也。皆稱君子。君子則以得幾，不必聖者也。

The text says: A gentleman is aware of both subtle and obvious things, and knows both softness and strength. Yao Xin continued to explain based on the second line of the Yu hexagram: the second line connects downward with the first line, so it is called "knowing the subtle"; it connects upward with the third line, so it is called "knowing the distinct"; its nature belongs to the earth and is in the middle and harmonious state, so it is called "knowing softness"; and it shares the same function with the fourth line, so it is called "knowing strength." The text says: he is the one whom all people look up to. Xun Shuang explained by quoting one sentence from the Wenyan of the Qian hexagram: when the sage arises, all things come to look up to him. Gan Bao supported his explanation with historical examples: if a gentleman can understand this, he will become someone whom all people look up to. Zhou Gong, upon hearing the governance methods of the states of Qi and Lu, was able to foresee the future strength and weakness of these two states; Xin You saw people cutting their hair and sacrificing, and thus concluded that this place would later become the dwelling place of the Rong and Di tribes. Such examples can all be called knowing the subtle signs. The text refers to "gentleman" in several places, indicating that a gentleman only needs to grasp these subtle signs, and does not necessarily have to be a sage.

子曰：顏氏之子，其殆庶幾乎。虞翻曰：幾者，神妙也。顏子知微，故“殆庶幾”。孔子曰：回也其庶幾乎。有不善未嘗不知，虞翻曰：復以自知。老子曰：自知者明。知之未嘗復行也。虞翻曰：謂顏回不遷怒，不貳過。克已復理，天下歸仁。

Confucius said: "The son of the Yan family, perhaps approaches the understanding of 'ji'." Yu Fan explained: "Ji" refers to the profound and mysterious meaning; Yan Hui can perceive subtle things, hence he is said to "almost reach it." The Analects records Confucius saying "Yan Hui is almost there." The text states that when there is an unvirtuous act, one does not fail to recognize it. Yu Fan cites the "Fu" hexagram's "Fu returns to self-awareness" as an explanation, and also refers to the Tao Te Ching's "One who knows himself is enlightened" to support it. The text also says that after knowing, one does not repeat the mistake. Yu Fan explains: this is exactly what Yan Hui is recorded as saying in the Analects, "He does not transfer anger to others, nor does he repeat his mistakes." By restraining oneself and returning to reason, the world will be brought to benevolence.

《易》曰：不遠復，無祗悔，元吉。侯果曰：復初九爻辭。殆，近也。庶，冀也。此明知微之難。則知微者唯聖人耳。顏子亞聖，但冀近於知微而未得也。在微則昧，理章而悟，失在未形，故“有不善”。知則速改，故無大過。

The classic text cites the Book of Changes, saying: If you do not go far, turn back, there will be no great regret, and it is very auspicious. Hou Guo explains: This is the line statement of the initial line of the Fu hexagram. "Dai" means near, and "shu" means hope. This passage illustrates the difficulty of discerning subtle beginnings. Only the sage can truly understand these subtle beginnings. Yan Hui, the second sage, could only hope to approach understanding these subtle beginnings but had not yet achieved it. When things are still subtle, he could not see them clearly; by the time the principle becomes evident, he had already made a mistake, which occurred when the form was not yet fully developed. Therefore, it is said he had "inherent evil"; however, once he became aware, he immediately corrected himself, so there was no great error.

天地絪縕，萬物化醇。虞翻曰：謂泰上也。先說否，否反成泰，故不說泰。天地交，萬物通，故“化醇”。孔穎達曰：以前章利用安身以崇德也。安身之道，在於得一。若已能得一，則可以安身。故此章明得一之事也。絪縕，氣附著之義。言天地無心，自然得一。唯二氣絪縕，共相和會，感應變化，而有精醇之生，萬物自化。若天地有心為一，則不能使萬物化醇者也。

The text says: The vital energies of Heaven and Earth interact closely and intertwine, thus giving rise to the transformation and flourishing of all things. Yu Fan explains: This refers to the top line of the "Tai" hexagram. Previously, the text discussed "Po," and "Po" reversed becomes "Tai," so there is no need to mention "Tai" again here. When Heaven and Earth interact, all things are connected, hence "hu chun" (transformation into purity). Kong Yingda explains from the overall meaning of the chapter: The previous chapter spoke about properly using the Way, securing one's own position to honor one's virtue, and the way to secure one's position is to attain "yi" (the One). If one can attain "yi," they can secure their position. Therefore, this chapter specifically explains the attainment of "yi." "Yinwen" means the mutual attachment and blending of the two energies. Heaven and Earth originally have no intention, but naturally attain "yi" through this process. It is precisely because the energies of yin and yang intertwine closely and blend together, harmonizing and converging, responding and transforming, that refined and pure things are produced, and all things naturally flourish. If Heaven and Earth had an intention to seek "yi," they would not be able to bring about the flourishing of all things.

男女構精，萬物化生。虞翻曰：謂泰初之上成損，艮為男，兌為女，故“男女構精”。乾為精。損反成益，萬物出震，故“萬物化生”也。干寶曰：男女猶陰陽也。故“萬物化生”。不言陰陽，而言男女者，以指釋損卦六三之辭，主於人事也。《易》曰：三人行，則損一人。一人行，則得其友。言致一也。侯果曰：損六三爻辭也。《象》云：一人行，三則疑，是眾不如寡，三不及一。此明物情相感，當上法絪縕、化醇、致一之道，則無患累者也。

The text says: When men and women combine their vital energies, all things are thus generated. Yu Fan explains: This refers to the first line of the Tai hexagram moving upward to form the Dun hexagram. The Dun hexagram has the upper trigram Gen (Mountain) and the lower trigram Dui (Lake), Gen representing the young man and Dui the young woman, so it is said "men and women combine their vital energies." The Qian trigram represents the vital energy. The Dun hexagram reversed becomes the Yi hexagram, and all things sprout from Zhen (Thunder), so it is said "all things are thus generated." Gan Bao focuses on a different aspect: men and women are essentially yin and yang, so they can generate all things. Here, instead of saying yin and yang, it refers to men and women to specifically explain the line statement of the sixth line in the third position of the Dun hexagram, with the focus on human affairs. The text cites the Book of Changes: When three people walk together, one should be reduced; when one walks alone, he finds his companion—this means returning to singleness. Hou Guo clarifies: this refers to the line statement of the sixth line in the third position of the Dun hexagram. The Image Commentary says that one walking alone can find harmony, but three walking together will generate suspicion, showing that more people are worse than fewer, and three are less than one. This explains the mutualsympathetic response of things, and suggests following the principle of the天地' s mutual generation and nurturing, returning to the way of singleness, thus avoiding calamity and entanglement.

子曰：君子安其身而後動，虞翻曰：謂反損成益。君子，益初也。坤為安身。震為後動。崔覲曰：君子將動有所為，必自揣安危之理，在於已身，然後動也。易其心而後語，虞翻曰：乾為易，益初體復心。震為後語。崔覲曰：君子恕已及物，若於事心難，不可出語，必和易其心而後言。定其交而後求。虞翻曰：震，專，為定，為後。交謂剛柔始交。艮為求也。崔覲曰：先定其交，知其才行，若好施與吝，然後可以事求之。君子修此三者，故全也。虞翻曰：謂否上之初，損上益下，其道大光。自上下下，民說無疆，故“全也”。

Confucius said: A gentleman first establishes himself before taking action. Yu Fan explained: This refers to the reverse transformation of the hexagram "Loss" into "Gain"; "gentleman" refers to the first line of the hexagram "Gain," where the earth element represents establishing oneself, and the thunder element follows and initiates action. Cui Jin explained from the perspective of human affairs: When a gentleman is about to take action and achieve something, he must first consider the principles of safety and danger within himself, and then proceed with action. The classic text says: First make one's mind level before speaking. Yu Fan explained: The heaven element represents ease, and the first line of the hexagram "Gain" contains the essence of the hexagram "Return," which embodies the fundamental principle of heaven and earth. The thunder element follows and leads to speech. Cui Jin explained: A gentleman extends his consideration to others. If there is still difficulty in his mind regarding something, he should not speak. He must first calm his mind and only then speak. The classic text says: First establish the relationship before seeking help from others. Yu Fan explained: The thunder element represents focus, stability, and succession; "relationship" refers to the initial interaction between the yin and yang lines, and the mountain element represents seeking. Cui Jin explained: First establish the relationship with others, understand their abilities and character, determine whether they are generous or stingy, and only then can one approach them with a request. The classic text says: A gentleman cultivates these three aspects, thus achieving completeness. Yu Fan explained: This refers to the top line of the hexagram "Opposition" moving down to the first position, reducing from above and increasing to below, thereby achieving great brightness. From the superior position, it humbles itself to the inferior position, bringing joy to the people without limit, hence it is said "complete."

危以動，則民不與也。虞翻曰：謂否上九，高而無們，故“危”。坤民否閉，故“弗與也”。懼以語，則民不應也。虞翻曰：否上窮災，故“懼”。來下之初成益，故“民不應”。坤為民，震為應也。無交而求，則民不與也。虞翻曰：上來之初，故“交”。坤民否閉，故“不與”。震為交。莫之與，則傷之者至矣。虞翻曰：上不之初，否消滅乾，則體剝傷；臣弒君，子弒父，故“傷之者至矣”。《易》曰：莫益之，或擊之，立心勿恆，凶。侯果曰：益上九爻辭也。此明先安身易心，則群善自應。若危動懼語，則物所不與，故“凶”也。

The text says: Being in a dangerous situation and taking action, the people will not follow. Yu Fan explains: This refers to the top line of the Hexagram of "Obstruction," which is at a high position without support, hence "danger"; the Earth element represents the people, and its blockage leads to "not supporting." The text says: Speaking with fear, the people will not respond. Yu Fan explains: The top line of "Obstruction" reaches its extreme and brings disaster, hence "fear"; it only becomes the Hexagram of "Benefit" when it moves down to the first line, so before that, the people naturally do not respond; the Earth element represents the people, and the Thunder element represents the response. The text says: Without friendship, seeking help from others, the people will not give. Yu Fan explains: The top line moving down to the first line is called "friendship," but the Earth element representing the people is blocked, hence "not giving," and Thunder represents "friendship." The text says: If no one gives, the one who harms will arrive. Yu Fan explains: The top line does not move down to the first line, and "Obstruction" continues to weaken and destroy Heaven, making the hexagram become "Splitting," thus causing injury; therefore, ministers kill their sovereigns and sons kill their fathers, hence "the one who harms has arrived." The text cites the "Book of Changes" saying: If no one benefits him, but someone attacks him, his mind cannot last long, hence misfortune. Hou Guo clarifies: This is the line statement of the top line of the Hexagram of "Benefit." Here it explains that first securing one's position and first calming one's mind, all good things will naturally respond; if one acts recklessly in danger or speaks recklessly in fear, then others will not support him, hence misfortune.

子曰：乾坤其易之門邪。荀爽曰：陰陽相易，出於乾坤，故曰“門”。乾，陽物也。坤，陰物也。荀爽曰：陽物，天。陰物，地也。陰陽合德，而剛柔有體。虞翻曰：合德謂天地雜，保大和，日月戰。乾剛以體天，坤柔以體地也。以體天地之撰，《九家易》曰：撰，數也。萬物形體，皆受天地之數也。謂九，天數；六，地數也。剛柔得以為體矣。以通神明之德。《九家易》曰：隱藏謂之神，著見謂之明。陰陽交通，乃謂之德。其稱名也，雜而不越。《九家易》曰：陰陽，雜也。名謂卦名。陰陽雖錯，而卦象各有次序，不相逾越。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes." Xun Shuang explained: "Yin and Yang change into each other, and both enter and exit from Qian and Kun, hence they are called 'door'." The text says: "Qian is a yang substance, and Kun is a yin substance." Xun Shuang explained: "Yang substance refers to Heaven, and yin substance refers to Earth." The text says: "Yin and Yang combine their virtue, and the strong and the flexible each have their own form." Yu Fan explained: "The term 'combine virtue' refers to the mingling of the energies of Heaven and Earth, preserving the great harmony, and the meeting of the sun and moon like two forces colliding; Qian embodies Heaven through its strength, and Kun embodies Earth through its flexibility." The text says: "It is used to observe the workings of Heaven and Earth." The Nine Schools' Commentary on the Book of Changes interprets "zhuàn" as number: the forms of all things receive the numbers of Heaven and Earth, nine is the number of Heaven, six is the number of Earth, and thus the strong and the flexible each obtain their form. The text says: "It is used to connect with the virtue of the divine." The Nine Schools' Commentary explains: "What is hidden and not seen is called 'shen,' what is visible and clear is called 'ming,' and the mutual interaction of yin and yang is called 'de.'" The text says: "The names mentioned in the Book of Changes, although varied, do not exceed the limits." The Nine Schools' Commentary explains: "Yin and Yang alternate, hence 'za' (variety); 'ming' refers to the names of the hexagrams. Although yin and yang alternate, the images of each hexagram have their own order, and they do not exceed each other."

於稽其類，其衰世之意邪？虞翻曰：稽，考也。三稱盛德。上稱末世，乾終上九：動則入坤，坤弒其君父，故為亂臣。陽出復震，入坤出坤，故“衰世之意邪。”侯果曰：於，嗟也。稽，考也。易象考其事類，但以吉凶得失為主，則非淳古之時也。故云“衰世之意”耳。言邪，示疑，不欲切指也。夫易章往而察來，而微顯闡幽，開而當名，虞翻曰：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。陽息出初，故“開而當名”。辯物，正言，斷辭，則備矣。干寶曰：辯物，類也。正言，言正義也。斷辭，斷吉凶也。如此，則備於經矣。

The text says: Alas, examining its category, it seems to imply the meaning of a time of decline and disorder. Yu Fan explains from the yao positions: "Kai" means to examine; the third yao is called the time of great virtue, and the top yao is called the end of the world. The Qian hexagram ends at the top line, and once it moves, it enters the Kun. The Kun hexagram kills its sovereign father, thus becoming a rebellious minister; the yang energy arises from the Fu line of Zhen and enters the Kun, then leaves the Kun again—this movement back and forth clearly shows the meaning of a time of decline. Hou Guo's explanation is more straightforward: "Yu" is a word of lamentation, and "Kai" means to examine; the images of the Book of Changes examine the category to which something belongs, focusing on good and bad fortune and loss and gain, indicating that it is no longer the simple ancient times, hence implying the meaning of a time of decline; using the character "xie" expresses doubt, not wanting to state things definitively. The text says: The Book of Changes makes clear the past and examines the future, making the hidden things clear and the obscure things open, revealing and giving each its proper name. Yu Fan explains: using the divine to know the future, using wisdom to preserve the past; bringing forth the hidden, which refers to the generation of Qian from Fu Zhen, this is examining the future; bringing the manifest back to the hidden, which refers to the transition from Guo to Kun, this is making clear the past. The yang energy grows and emerges from the first line, hence saying "open and appropriate to its name." The text says: distinguishing things, rectifying words, determining the words of good and bad fortune, the Book of Changes is complete. Gan Bao explains: distinguishing things means classifying them, rectifying words means explaining the proper meaning, determining the words means judging good and bad fortune; when these are achieved, the structure of the classic is complete.

其稱名也小，虞翻曰：謂乾坤與六子俱名八卦，而小成，故小復。小而辯於物者矣。其取類也大。虞翻曰：謂乾陽也，為天，為父，觸類而長之，故“大”也。其旨遠，其辭文，虞翻曰：遠，謂乾。文，謂坤也。其言曲而中，其事肆而隱，虞翻曰：曲，詘。肆，直也。陽曲初，震為言，故“其言曲而中”。坤為事，隱未見，故“肆而隱”也。因貳以濟民行，以明失得之報。虞翻曰：二，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 terms used in The Book of Changes are minute. Yu Fan explains: The trigrams Qian and Kun, along with the six subsidiary trigrams, are collectively called the Eight Trigrams, but they are called "small" because they are only "smallly completed" in number. The hexagram Fu, which represents the first movement of a single yang line, is also called "small," though small, it is sufficient to distinguish all things. The text says: Yet the categories it takes are vast. Yu Fan explains: Qian belongs to yang, representing heaven and father; by following this category and extending it, it is called "great." The text says: Its meaning is profound, and its words are rich in literary style. Yu Fan explains: "Far" refers to Qian, and "words" refers to Kun. The text says: Its statements are winding yet reasonable, and the events it records are elaborated yet concealed. Yu Fan explains: "Winding" means bending, and "elaborated" means direct statement; yang in the first line is bent, and Zhen represents speech, so it is said "its words are winding yet reasonable." Kun represents events, which are hidden and not yet revealed, so it is said "elaborated yet concealed." The text says: By relying on the two trigrams Qian and Kun, people are helped in their actions, and it is used to clarify the consequences of loss and gain. Yu Fan explains: "Two" refers to Qian and Kun; Kun represents the people, and Qian represents action. If actions are appropriate, Qian brings good fortune; if actions are inappropriate, Kun brings misfortune.

易之興也，其於中古乎？虞翻曰：興易者，謂庖犧也。文王書經，繫庖犧於乾五。乾為古，五在乾中，故興於中古。繫以黃帝、堯、舜為後世聖人。庖犧為中古，則庖犧以前為上古。作易者，其有憂患乎？虞翻曰：謂成患百姓未知興利遠害，不行禮義，茹毛飲血，衣食不足。庖犧則天八卦，通為六十四，以德化之，吉凶與民同患，故有憂患。

The text says: The emergence of the Book of Changes probably occurred in the middle ancient period? Yu Fan's view differs from the common belief that "middle ancient refers to the time of King Wen": he believes that the Book of Changes was initiated by Fuxi. When King Wen finalized the text, he associated Fuxi with the line nine in the fifth of the Qian hexagram. Qian represents antiquity, and the fifth line is in the center of Qian, so the Book of Changes emerged in the middle ancient period. The Great Treatise also refers to the Yellow Emperor, Yao, and Shun as later sages. Since Fuxi belongs to the middle ancient period, then the time before Fuxi is the upper ancient period. The text says: The person who composed the Book of Changes probably had worries and concerns? Yu Fan explains: his concern was that the people did not understand how to seek benefits and avoid harm, did not practice rites and morality, ate raw meat and drank blood, and had insufficient clothing and food. Fuxi took the eight trigrams from heaven and expanded them into sixty-four hexagrams, using moral education to guide them, sharing both good fortune and misfortune with the people, so he had worries and concerns.

是故履，德之基也。虞翻曰：乾為德。履與謙旁通。坤柔履剛，故“德之基”。坤為基。侯果曰：履，禮。蹈禮不倦，德之基也。自下九卦，是復道之最，故特言矣。謙，德之柄也。虞翻曰：坤為柄。柄，本也。凡言德，皆陽爻也。干寶曰：柄，所以持物。謙，所以持禮者也。復，德之本也。虞翻曰：復初乾之元，故“德之本也”。恆，德之固也。虞翻曰：立不易方，守德之堅固。

The text says: Therefore, the "Step by Step" hexagram is the foundation of virtue. Yu Fan explains: Heaven represents virtue, and "Step by Step" is connected to "Humility" through mutual complementarity. The softness of Earth's trigram rests upon the firmness of Heaven's trigram, so it is called "the foundation of virtue," and Earth itself is the foundation. Hou Guo explains from the meaning of the character: "Step by Step" means ritual, practicing ritual without slackness, which is precisely the foundation of virtue. From here onwards, the nine hexagrams mentioned are the most important ones for returning to the Dao, so they are especially highlighted. The text says: "Humility" is the handle of virtue. Yu Fan explains: Earth represents the handle, and a handle is the root; whenever virtue is discussed, it refers to yang lines. Gan Bao explains more plainly: a handle is used to hold things, and "Humility" is used to hold ritual. The text says: "Return" is the origin of virtue. Yu Fan explains: the first line of the "Return" hexagram is the beginning of Heaven, so it is called "the origin of virtue." The text says: "Perseverance" is the stability of virtue. Yu Fan cites the "Perseverance · Image" saying "standing firm without change" as an explanation: maintaining virtue firmly without shifting.

損，德之修也。荀爽曰：懲忿窒慾，所以修德。益，德之裕也。荀爽曰：見善則遷，有過則改，德之優裕也。困，德之辯也。鄭玄曰：辯，別也。遭困之時，君子固窮，小人窮則濫，德於是別也。井，德之地也。姚信曰：井差而不窮，德居地也。巽，德之制也。虞翻曰：巽風為號令，所以制下，故曰“德之制也”。孔穎達曰：此上九卦，各以德為用也。

The text says: The hexagram "Loss" represents the cultivation of virtue. Xun Shuang cites "Repressing anger and restraining desires" from the "Image" of "Loss" as an explanation: controlling anger and suppressing desires are the practices of cultivating virtue. The text says: The hexagram "Gain" represents the expansion of virtue. Xun Shuang cites "When one sees goodness, one moves towards it; when one has a fault, one corrects it" from the "Image" of "Gain" as an explanation: thus, virtue becomes broad and abundant. The text says: The hexagram "Obstruction" represents the discernment of virtue. Zheng Xuan explains: "Discernment" means distinction; when encountering hardship, the gentleman remains steadfast in poverty, while the petty person, when in hardship, becomes reckless, and the difference between virtue and vice is revealed here. The text says: The hexagram "Well" represents the foundation of virtue. Yao Xin explains: Well water may have periods of fullness and emptiness but does not run out, just as virtue remains stable in its place. The text says: The hexagram "Wind" represents the regulation of virtue. Yu Fan explains: Wind represents wind and commands, used to regulate those below, hence it is called "the regulation of virtue." Kong Yingda concludes: The above nine hexagrams are all established based on the functions of virtue.

履和而至，虞翻曰：謙與履通，謙坤柔和，故“履和而至”。禮之用，和為貴者也。謙尊而光，荀爽曰：自上下下，其道大光也。復小而辨於物。虞翻曰：陽始見，故“小”。乾，陽物。坤，陰物。以乾居坤，故稱別物。恆雜而不厭，荀爽曰：夫婦雖錯居，不厭之道也。損先難而後易，虞翻曰：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。益長裕而不設，虞翻曰：謂天施地生，其益無方。凡益之道，與時偕行，故“不設”也。

The text says: "The hexagram of Step-by-Step (履) is harmonious and can reach propriety." Yu Fan explains: "The hexagram of Humility (谦) and the hexagram of Step-by-Step (履) are complementary. The hexagram of Humility has the gentle nature of the Earth (坤), so it is said 'harmonious and reaching propriety,' which aligns with the meaning in the Analects that 'the use of propriety lies in harmony.' " The text says: "The hexagram of Return (复) though small can distinguish things." Yu Fan explains: "Yang energy is just beginning to appear, so it is called 'small'; the Heaven (乾) is yang, the Earth (坤) is yin. When Heaven is in the middle of Earth, it can distinguish categories." The text says: "The hexagram of Constancy (恒) has yin and yang intermingled without tiring." Xu Shuang explains: "A husband and wife although living together in a mixed manner, still have a way of staying together without weariness." The text says: "The hexagram of Loss (损) first difficult then easy." Yu Fan explains: "The hexagram of Loss has the first line moving upward, losing its proper position, so it is 'first difficult'; eventually it turns into the hexagram of Gain (益), with the first position regaining its proper place, so it is 'later easy,' which refers to the previous statement of first calming the mind and then opening up." The text says: "The hexagram of Gain (益) allows virtue to grow and be abundant without artificiality." Yu Fan explains: "Heaven gives and Earth produces; its increase has no fixed direction. All methods of increase follow the times, so it is said 'without setting up,' there is no need for deliberate arrangement."

困窮而通，虞翻曰：陽窮否上，變之坤二，成坎。坎為通，故“困窮而通”也。井居其所而遷，韓康伯曰：改邑不改井，井所居不移，而能遷其施也。巽稱而隱。崔覲曰：言巽申命行事，是稱揚也。陰助德化，是微隱也。自此以下，明九卦德之體者也。

The text says: The hexagram "Goon" (Obstruction) is in a state of extreme difficulty yet can achieve passage. Yu Fan explains: The yang energy reaches its extreme in the upper position of the hexagram "Bo" (Opposition), and when it changes to occupy the second position of the hexagram "Kun" (Earth), it becomes "Kan" (Water), which represents passage. Therefore, it is said "being in extreme difficulty yet achieving passage." The text says: The hexagram "Jing" (Well) remains in its place yet can benefit distant places. Han Kangbo cites the hexagram statement of "Jing" "changing the city but not the well" as an explanation: the well remains in its place, yet its nourishing power can be extended to people. The text says: The hexagram "Xun" (Wind) has the meaning of promotion yet is subtle and hidden. Cui Jin explains: Xun represents issuing commands and implementing affairs, which is the aspect of promotion and manifestation; yet it also uses yin flexibility to assist in moral cultivation, which is the subtle and hidden aspect. From here on, it explains the nature of the virtues of these nine hexagrams.

履以和行，虞翻曰：禮之用，和為貴，謙震為行，故“以和行”也。謙以制禮，虞翻曰：陰稱禮，謙三以一陽制五陰，萬民服，故“以制禮”也。復以自知，虞翻曰：有不善未嘗不知，故“自知”也。恆以一德，虞翻曰：恆德之固，立不易方，從一而終，故“一德”者也。損以遠害，虞翻曰：坤為害，泰以初止坤上，故“遠害”。乾為遠。益以興利，荀爽曰：天施地生，其益無方，故“興利”也。困以寡怨，虞翻曰：坤為怨，否弒父與君，乾來下，折坤二，故“寡怨”。坎水性通，故不怨也。井以辨義，虞翻曰：坤為義，以乾別坤，故辯義也。

The text says: "The hexagram of Footsteps is used to make conduct harmonious." Yu Fan explains: the application of rites values harmony, and the trigram of Thunder in the hexagram of Humility represents movement, so it is said "harmonious movement." The text says: "The hexagram of Humility is used to regulate rites." Yu Fan explains: Yin is called rites, and the ninth line in the third position of the hexagram of Humility uses a yang line to control five yin lines, with the people submitting, so it is said "to regulate rites." The text says: "The hexagram of Returning is used for self-examination." Yu Fan cites the previous statement "there is no failure to know" as an explanation, so it is said "self-awareness." The text says: "The hexagram of Constancy is used to make virtue single-minded." Yu Fan explains: the hexagram of Constancy represents the stability of virtue, standing firm without changing direction, and remaining consistent from beginning to end, so it is said "single virtue." The text says: "The hexagram of Loss is used to distance oneself from calamity." Yu Fan explains:坤 represents harm, and the hexagram of Great Passage has its first line stopping at the top of坤, so it can "distance from harm," and乾 represents distance. The text says: "The hexagram of Gain is used to promote benefits." Xun Shuang explains: heaven gives and earth produces, its increase has no fixed direction, so it can promote benefits. The text says: "The hexagram of Difficulty is used to reduce resentment." Yu Fan explains:坤 represents resentment, and the hexagram of Non-Prosperity has the image of killing a father and a king, with乾 coming down to break the second line of坤, so "few resentments"; the nature of the water trigram is to flow, so resentment does not arise. The text says: "The hexagram of Well is used to distinguish righteousness and reason." Yu Fan explains:坤 represents righteousness, and using乾 to distinguish坤, so it is said "distinguish righteousness."

巽以行權。《九家易》曰：巽象號令，又為近利。人君政教、進退、釋利而為權也。《春秋傳》曰：權者，反於經然後有善者也。此所以說九卦者，聖人履憂濟民之所急行也。故先陳其德，中言其性，後敘其用，以詳之也。西伯勞謙，殷紂驕暴，臣子之禮有常，故創易道以輔濟君父者也。然其意義廣遠幽微，孔子指撮解此九卦之德，合三復之道，明西伯之於紂不失上下。

The classic text says: The hexagram "Xun" (Wind) is used to implement flexibility. The "Nine Schools Commentary on the Book of Changes" explains: Xun symbolizes commands and is associated with immediate benefits; a ruler who administers government and makes decisions on advancement or retreat, able to abandon short-term gains and consider the overall situation, is called flexibility. The "Spring and Autumn Annals: Gongyang Commentary" says: What is called flexibility is an approach that goes against the usual way but can lead to good results. Here, the reason for specifically citing the nine hexagrams is that they are exactly what the sage needs to practice when facing difficulties and rescuing the people. Therefore, the text first states the virtue of each hexagram, then explains its nature, and finally describes its function, elaborating step by step. At that time, King Wen (Western Boy) was diligent and humble, while King Zhou of Shang was arrogant and tyrannical, and the rites for ministers had their fixed norms. Therefore, King Wen established the doctrine of the Book of Changes to assist and save the sovereign and father. Its meaning is vast, profound, and subtle. Confucius then summarized the key points, explaining the virtues of these nine hexagrams, combining them with the repeated elaborations, to show that King Wen never lost the distinction between sovereign and minister towards King Zhou.

易之為書也不可遠，侯果曰：居則觀象，動則玩占，故“不可遠”也。為道也屢遷，虞翻曰：遷，徒也。日月周流，上下無常，故“屢遷”也。變動不居，周流六虛，虞翻曰：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，辰已虛坎，戊為月，離已為日，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 something that cannot be separated from. Hou Guo explains: When one is at rest, one observes the hexagrams; when one is in action, one reflects on the divinatory verses. Therefore, one must never be separated from it. The text says: The way it discusses is constantly changing. Yu Fan explains: "Migration" means movement; the sun and moon continuously cycle and move, either ascending or descending without a fixed place, hence it is said "often migrating." The text says: It changes and does not remain fixed, flowing through the six empty positions. Yu Fan explains: "Change" means transformation, "movement" means motion, and "six empty positions" refer to the six lines of the hexagram; the sun and moon cycle continuously, returning to the beginning, hence it is said "flowing through the six empty positions." He further explains using the method of Najia: Within the ten-day cycle of Jiazi, the positions of Chen and Si are vacant and belong to Kan. Wu is the moon, Li and Ji are the sun, and all are placed in the Central Palace, which is empty, hence it is called "six empty positions." The sixty Jiazi cycles, with the five days starting with Jia in sequence, follow the same principle.

上下無常，剛柔相易，虞翻曰：剛柔者，晝夜之象也。在天稱上，入地為下，故“上下無常”也。不可為典要，唯變所適。虞翻曰：典，常。要，道也。上下無常，故“不可為典要”適乾為晝，適坤為夜。侯果曰：謂六爻剛柔相易，遠近恆，唯變所適，非有典要。

The text says: Either above or below, there is no fixed position; the yang and yin change into each other. Yu Fan explains: Yang and yin are the images of day and night; in the heavens it is called above, but when entering the earth it becomes below, hence it is said 'there is no constant position above or below'. The text says: It cannot be regarded as a fixed rule, but should follow the changes. Yu Fan explains: 'Classic' refers to the constant, 'key' refers to the way; since there is no constant position above or below, it cannot be regarded as a fixed rule; going towards Qian is day, going towards Kun is night. Hou Guo explains: It means the six lines of yao, yang and yin, change into each other, and the near and far, going and coming have no fixed position, only following the changes, and there is no fixed rule that does not change.

其出入以度，外內使知懼。虞翻曰：出乾為外，入坤為內，日行一度，故“出入以度”。出陽知生，入陽懼死，使知懼也。韓康伯曰：明出入之度，使物知外內之戒也。出入猶行藏，外內猶隱顯。遁以遠時為吉，豐以幽隱致凶，漸以高顯為美，明夷以處昧利貞，此外內之戒也。

The text says: Its coming and going are regulated by law, whether in the outer or inner realm, it makes people aware of what to be cautious about. Yu Fan explains: Coming out from Qian represents the outer, entering into Kun represents the inner. The sun moves one degree each day, so it is said "coming and going by measure." When yang comes out, people know there is life; when yang enters, they fear death, thus making people aware of what to be cautious about. Han Kangbo explains from the perspective of conduct: Understanding the proper measure of coming and going makes people aware of the proper caution for the outer and inner realms. Coming and going are like being active in the world and hiding; outer and inner are like being prominent and being in obscurity. The Duan hexagram is auspicious when retreating from the situation, the Feng hexagram brings misfortune due to darkness and concealment, the Jie hexagram is favorable when being high and prominent, and the Mingyi hexagram is beneficial when being in darkness yet holding to correctness—these are the respective cautionary aspects of outer and inner.

又明於憂患與故。虞翻曰：神以知來，故明憂患。知以藏往，故知事故。作易者其有憂患乎？無有師保，如臨父母。虞翻曰：臨，見也。言陰陽施行，以生萬物，無有師保生成之者。萬物出生，皆如父母。孔子曰：父母之道天地，乾為父，坤為母。干寶曰：言易道以戒懼為本，所謂懼以終始，歸無咎也。外為丈夫之從王事，則夕惕若厲。內謂婦人之居室，則無攸遂也。雖無師保切磋之訓，其心敬戒，常如父母之臨已者也。

The text says: It also clearly explains the origin of worries and matters. Yu Fan explains: By divination, the future is known, thus enabling the recognition of worries; by wisdom, the past is preserved, thus enabling the understanding of events — this precisely corresponds to the previous statement "Did the author of the Book of Changes have worries and concerns?" The text says: Even without a teacher or tutor present, it is as if parents are nearby. Yu Fan interprets "coming close" as "seeing": Yin and Yang operate and generate all things, without any teacher or guardian to nurture them; all things are born, everywhere resembling parents; Confucius said that the way of parents is the way of heaven and earth, with Qian representing the father and Kun the mother. Gan Bao, however, discusses it from the perspective of caution: The Way of the Book of Changes is based on caution, which is called "fearing throughout the beginning and end" and ultimately leading to no mistakes. In the outer world, when a man is engaged in state affairs, he should be "cautious even at night as if in danger"; in the inner world, when a woman stays at home, she should be "without any success," not acting on her own initiative. Although there is no teacher or mentor to guide and admonish, one should always maintain reverence and caution, as if parents are always present.

初帥其辭，而揆其方，虞翻曰：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”。侯查曰：率，修。方，道也。言修易初首之辭，而度其終末之道，盡有典常，非虛設也。既有典常。苟非其人，道不虛行。虞翻曰：其出入以度，故“有典常”。苟，誠也。其人謂乾為賢人。神而明之，存乎其人，不言而信，謂之德行，故“不虛行”也。崔覲曰：言易道深遠，若非其聖人，則不能明其道。故知易道不虛而自行，必文王然後能弘也。

The text says: Initially follow its words, then proceed to measure its meaning and direction. Yu Fan explains: "Initial" refers to beginning or being at the lower position; "Shuai" is interpreted as correct or proper, which is what King Wen said in the "Wenyan" of the "Qian" hexagram, "Refine words and establish sincerity." "Fang" refers to the hexagram "Kun"; using "Qian" to connect with "Kun," thus saying "Initially leading its words, and measuring its direction." Hou Guo's explanation is slightly different: "Shuai" means to refine or cultivate, and "Fang" means the way; meaning refining the beginning words of the "Yi," then measuring its final meaning, within which there is a constant standard, not something made up out of nowhere. The text says: Since there is a constant standard, if it is not such a person, the way will not arise by itself. Yu Fan explains: Because there is a standard for entering and exiting, thus saying "there is a standard." "Gou" means sincerity or truth, and "qi ren" refers to the virtuous person represented by "Qian." The previous text said "Divine and clear, it depends on the person," and also said "Without words and yet trustworthy, it is called virtue," thus the way does not arise by itself. Cui Jin explains: The way of the "Yi" is profound; if it is not such a sage, one cannot explain its meaning; thus it is known that the way of the "Yi" does not spread by itself, but must be expanded by someone like King Wen.

易之為書也，干寶曰：重發易者，別殊旨也。原始要終，以為質也。虞翻曰：質，本也。以乾原始，以坤要終，謂原始及終，以知死生之說。崔覲曰：質，體也。言易之書，原窮其事之初，若初九潛龍勿用，是原始也。又要會其事之末，若上九亢龍有悔，是要終也。易原始潛龍之勿用，要終亢龍之有悔，復相明以為體也。諸卦亦然，若大畜而後通之類是也。

The text again mentions the book of Change. Gan Bao points out that re-emphasizing the phrase "the book of Change" is intended to establish a different theme. The text says that by tracing back to the beginning and concluding at the end, this becomes its essence. Yu Fan interprets "quality" as "origin": using the trigram Qian to trace back to the beginning, and using the trigram Kun to conclude at the end; by proceeding from the beginning to the end, one can understand the concept of life and death. Cui Jin interprets "quality" as "body," with a slightly different approach: the book of Change investigates the beginning of a matter, such as the first line of the trigram Qian, "The Hidden Dragon Does Not Act," which represents the origin; and also concludes the end of a matter, such as the top line of the trigram Qian, "The Exalted Dragon Has Regret," which signifies the conclusion. By tracing back from the hidden dragon's non-action to its origin, and concluding from the exalted dragon's regret to its end, the beginning and end complement each other to form the body of a trigram. Other trigrams are similar, such as the trigram Da Xu, which first receives restraint and then attains communication.

六爻相雜，唯其時物也。虞翻曰：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。干寶曰：一卦六爻，則皆雜有八卦之氣；若初九為震爻，九二為坎爻也。或若見戌言艮，已亥言兌也。或若以甲壬名乾，以乙癸名坤也。或若以午位名離，以子位名坎。或若德來為好物，刑來為惡物。王相為興，休廢為衰。

The text says that a single hexagram with six lines has yin and yang lines intermingled, and what is shown is only the things represented by each line according to its position. Yu Fan explains that when yin and yang lines are mixed together, it is called "miscellaneous" or "mixed." When it is the time for yang, yang appears; when it is the time for yin, yin appears. Therefore, it is said "only the things of the time." As for "Qian represents a yang thing, Kun represents a yin thing," Guan Dabo explains this from the perspective of hexagram qi and the stem assignment method. In the six lines of a hexagram, there is a mixture of the qi of the eight trigrams. For example, the first line can be considered as the Zhen line, the second line as the Kan line; again, when the line is at the position of Xu, it is said to be Gen; when at Si or Hai, it is said to be Dui; again, using the heavenly stems, "Jia" and "Ren" are used for Qian, while "Yi" and "Gui" are used for Kun; again, using the position of Wu, it is called Li, and using the position of Zi, it is called Kan; again, from the perspective of generation and support, those that bring the virtue of generation and support are considered good things, while those that bring punishment and conflict are considered bad things, and those that are in the "king" or "minister" qi are flourishing, while those in the "rest" or "waste" qi are declining.

其初難知，其上易知，本末也。侯果曰：本末，初上也。初則事微，故“難知”。上則事彰，故“易知”。初辭擬之，卒成之終。干寶曰：初擬議之，故“難知”。卒終成之，故“易知”。本末勢然也。侯果曰：失在初微，猶可擬議而之福。過在卒成，事之終極，非擬議所及。故曰“卒成之終”。假如乾之九三，噬嗑初九，猶可擬議而之善。至上九，則凶災不移，是事之卒成之終，極凶不變也。

The classic text says: "The meaning of the first line is difficult to understand, while the meaning of the top line is easy to understand; this is the distinction between the beginning and the end." Hou Guo explains that "beginning and end" refers to the first line and the top line. The first line is at the initial stage of an affair, when the situation is still subtle, hence "difficult to know"; the top line is at the stage when the affair becomes evident, hence "easy to know." The classic continues, saying, "The statement of the first line merely outlines the beginning, while the top line finally completes the conclusion of a hexagram." Gan Bao explains that the first line merely speculates and outlines, hence difficult to know; the last line has already determined the final outcome, hence easy to know. The nature of beginning and end is inherently so. Hou Guo further explains that mistakes occurring in the subtle stage of the first line can still be turned toward good through deliberation and consideration; but when mistakes reach the last line, the affair has already reached its ultimate stage, and it is no longer possible to reverse through deliberation, hence it is said "the final outcome." For example, in the hexagram Qian, line nine three, and in the hexagram Shihe, line nine one, they can still be deliberated and turned toward the good; but when reaching line nine top, the calamity has already been determined and cannot be changed, which is the situation when an affair has reached its final step and is extremely凶 and cannot change anymore.

若夫雜物撰德，辨是與非，則非其中爻不備。虞翻曰：撰德，謂乾辯別也。是，謂陽。非，謂陰也。中，正。乾六爻，二、四、上，非正。坤六爻，初、三、五，非正。故“雜物”。因而重之，爻在其中，故“非其中”。則爻辭不備。道有變動，故曰爻也。崔覲曰：眼戲具論初上二爻，次又以明其四爻也。言中四爻雜合所主之事，撰集所陳之德，能辯其是非，備在卦中四爻也。

The text says: "When dealing with a mixture of various matters and describing moral qualities, distinguishing right from wrong, it is only the middle lines that can fully encompass these." Yu Fan explains that "describing virtue" refers to the discriminative function of the trigram Qian; "right" refers to the yang lines, and "wrong" refers to the yin lines; "middle" means being in the proper position and upright. In the trigram Qian, the second, fourth, and top lines are in yin positions and thus not upright; in the trigram Kun, the first, third, and fifth lines are in yang positions and thus not upright, so they are called "miscellaneous." The eight trigrams thus overlap to form the sixty-four hexagrams, with lines contained within them, so it is said "not in the middle," otherwise the line statements would not be complete. The Way of the Book of Changes involves transformation and movement, hence it is called "line." Cui Jin then says that the previous passage has already discussed the first line and the top line, and here it continues to explain the four middle lines. It means that the four middle lines combine various matters related to the trigram, collect the various virtues described in the trigram, and can discern right from wrong within them, all of which are fully embodied in the four middle lines of a trigram.

噫，亦要存亡吉凶，則居可知矣。虞翻曰：謂知存、知亡、要終者也。居乾吉，則存，居坤凶，則亡。故曰“居可知矣”。崔覲曰：噫，嘆聲也。言中四爻，亦能要定卦中存亡吉凶之事，居然可知矣。

The text says: "Alas, to investigate existence, destruction, good fortune, and misfortune, one can simply sit and know it." Yu Fan explains that this refers to knowing when one can survive and when one will perish, and being able to grasp the final outcome. If one resides in the path of Qian (Heaven), it is auspicious and one can be preserved; if one resides in the path of Kun (Earth), it is inauspicious and one will perish. Therefore, it is said, "residence can be known." Cui Jin explains that "alas" is an exclamation. It means that the four middle lines can also determine the existence, destruction, good fortune, and misfortune within a hexagram. One can calmly reside and thus infer these matters.

孔疏扶王弼義，以此中爻為二、五之爻，居中無偏，能統一卦之義，事必不然矣。何則？上文云：六爻相雜，唯其時物，言雖錯雜，而各獨會於時，獨主於物，豈可以二五之爻，而兼其雜物撰德，是非存亡吉凶之事乎？且二、五之撰德與是，要存與吉，則可矣。若主物與非，要亡與凶，則非其所象，故知其不可也。且上論初上二爻，則此中總言四爻矣。下論二、四、三、五，則是重述其功位者也。

Cui Jin continued to refute the old view: Kong Yingda's "The Correct Meaning of the Zhou Changes" supports Wang Bi's interpretation, stating that the "middle line" refers to the second line and the fifth line, believing that they are in the center and unbiased, capable of encompassing the meaning of the entire hexagram. But this is not the case. Why? The previous text says, "Six lines are mixed together, each corresponding to its own time and thing," meaning that although the six lines are mixed, each line independently corresponds to its own time and governs its own thing. How can the second and fifth lines be used to cover all these matters such as compiling virtue, determining right and wrong, existence and non-existence, good and bad fortune? Moreover, even if the second and fifth lines are used to discuss "compiling virtue" and "right," and to investigate "existence" and "good fortune," this might still make sense; but if they are to also govern "thing" and "wrong," and to investigate "non-existence" and "bad fortune," then they are no longer symbolizing these things. Therefore, this view does not hold. Furthermore, the previous text has already discussed the first and top lines, so this passage is a general statement about the middle four lines. The following text then separately discusses the second and fourth lines, as well as the third and fifth lines, which is precisely a restatement of the functions and positions of these four lines.

智者觀其《彖》辭，則思過半矣。韓康伯曰夫：《彖》舉立象之統，論中爻之義，約以存博，簡以兼眾，雜物撰德，而一以貫這者也。形之所宗者道，眾之所歸者一。其事彌繁，則愈滯乎形。其理彌約，則轉近乎道。《彖》之為義，存乎一也。一之為用，同乎道矣。形而上者，可以觀道。過乎半之益，不亦宜乎！

The text says: "A wise person observes the 'Tu' (彖) words, and his thinking is already half done." Han Kangbo explains that the 'Tu' words present the main idea of the hexagram's symbolic representation, discuss the meaning of the middle line, and use simplicity to encompass breadth, and use ease to include multiplicity. They unify diverse phenomena and expressed virtues into one fundamental principle. All varied forms ultimately return to the "Dao," and all myriad things ultimately converge to the "One." The more complex matters are, the more they are confined to forms; the simpler the principle, the closer it approaches the Dao. The significance of the 'Tu' words lies in this "One," and the function of the "One" is exactly the same as the Dao. To look from the transcendental level, one can perceive the great Dao; thus, to gain more than half the benefit from reading the 'Tu' words is indeed natural.

二與四同功，韓康伯曰：同陰功也。崔覲曰：此重釋中四爻功位所宜也。二主士、大夫位，佐於一國。四主三孤、三公、牧伯之位，佐於天子。皆同有助理之功也。而異位，韓康伯曰：有外內也。崔覲曰：二，士、大夫位，卑；四，孤、公、牧伯位，尊，故有異也。其善不同，二多譽，四多懼，近也。韓康伯曰：二處中和，故“多譽”也。四近於君，故“多懼”也。

The text says, "The functions of the second line and the fourth line are the same." Han Kangbo explains that they both represent the function of a yin position. Cui Jin explains that this is again emphasizing that the functions and positions of the four lines are each appropriate in their own way. The second line represents the position of officials and ministers, assisting the ruler of a state; the fourth line represents the position of the three ministers, the three dukes, and the regional chieftains, assisting the Son of Heaven. Both have the same function of assisting in governance. The text then says, "But their positions are different." Han Kangbo explains that this is due to the distinction between the inner trigram and the outer trigram. Cui Jin explains that the second line is the position of officials and ministers, which is relatively lower, while the fourth line is the position of ministers, dukes, and regional chieftains, which is relatively higher, hence the difference. The text further says, "Their proper conduct differs: the second line is often praised, while the fourth line is often cautious, because the fourth line is close to the position of the ruler." Han Kangbo explains that the second line is in the central position of the lower trigram, being upright and harmonious, hence it is often praised; the fourth line is adjacent to the ruler's position, accompanying the ruler as if standing on the edge of a deep abyss, hence it is often cautious.

柔之為道，不利遠者。崔覲曰：此言二四皆陰位。陰之為道，近比承陽，故“不利遠”矣。其要無咎，其用柔中也。崔覲曰：言二是陰遠陽，雖則不利，其要或有無咎者。以二柔居中，異於四也。

The text says: "Flexibility and compliance as a way are not conducive to being far from yang." Cui Jin explains that this refers to the second and fourth lines, which are both yin positions. The principle of yin is to approach and support yang, hence it is said "not conducive to being far." The text then says: "Its key lies in avoiding mistakes, because it employs a flexible and moderate approach." Cui Jin explains that this refers to the second line, which is yin but distant from yang, although it is not conducive, it can still avoid mistakes in principle, because the second line is yin residing in the center of the lower trigram, which is different from the fourth line.

三與五同功而異位，韓康伯曰：有貴賤也。崔覲曰：三，諸侯之位。五，天子之位。同有理人之功，而君臣之位異者也。三多凶，五多功，貴賤之等也。崔覲覲曰：三處下卦之極，居上卦之下，為一國之君，有威權之重，而上承天子，若無含章之美，則必致凶。五既居中不偏，貴乘天位，以道濟物，廣被寰中，故“多功”也。其柔危，其剛勝邪？侯果曰：三五陽位，陰柔處之，則多凶危。剛正居之，則勝其任。言邪者，不定之辭也。或有柔居而吉者，得其時也。剛居而凶者，失其應也。

The text says, "The third line and the fifth line have the same function but different positions." Han Kangbo explains that this refers to the distinction between honor and humility. Cui Jin explains that the third line represents the position of a feudal lord, while the fifth line represents the position of the Son of Heaven; both have the function of governing the people, but their roles as sovereign and subject differ. The text then continues, "The third line is often dangerous, while the fifth line is often successful, this is due to the difference in honor and humility." Cui Jin explains that the third line is at the top of the lower trigram and below the upper trigram, like a king of a state, holding great authority, yet still subject to the Son of Heaven. If one lacks hidden virtue, danger will follow. The fifth line, however, is in the center of the upper trigram and holds the position of the Son of Heaven, using the right way to benefit all things, with broad grace over the world, hence it is often successful. The final sentence of the text says, "If a yin and flexible line occupies it, it is dangerous; if a yang and strong line occupies it, it can be capable." Hou Guo explains that the third and fifth lines are yang positions; if a yin and flexible line occupies them, it will often lead to danger; if a yang and strong line occupies them, it can fulfill its role. The use of the question particle "邪" indicates that the statement is not absolute: there are cases where a yin and flexible line can result in good fortune, because it is in the right time; and cases where a yang and strong line can lead to misfortune, because it is not in the right time.

易之為書也，廣大悉備。荀爽曰：以陰易陽，謂之廣。以陽易陰，謂之大。易與天地準，固悉備也。有天道焉，有人道焉。有地道焉。崔覲曰：言易之為書明三才，廣無不被，大無不包。悉備有萬物之象者也。兼三才而兩之，故六。六者，非它也。三才之道也。崔覲曰：言重卦六爻，亦兼天地人道，兩爻為一才，六爻為三才，則是兼三才而兩之，故六。六者，即三才之道也。

The text says: "The Book of Changes is vast and encompasses everything." Xu Shuang explains that using yin to trade with yang is called "vastness"; using yang to trade with yin is called "greatness." The Book of Changes is equal to heaven and earth, and originally encompasses everything. The text then says, "It includes the way of heaven, the way of humanity, and the way of earth," and Cui Jin explains that this refers to the Book of Changes elucidating the three fundamental principles of heaven, earth, and humanity. It is vast enough to cover everything and great enough to include everything, fully containing the images of all things. The text further says, "It combines the three principles and represents each with two lines, hence it is six; this six is not anything else, but the way of the three principles." Cui Jin explains that this refers to the six lines in the compound hexagrams also encompassing the three principles of heaven, earth, and humanity. Each pair of lines corresponds to one principle, and the six lines correspond exactly to the three principles, hence it is said that the three principles are represented by two lines each, so it is six; this "six" is the way of the three principles.

道有變動，故曰爻。陸績曰：天道有晝夜、日月之變。地道有剛柔、燥溼之變，人道有行止、動靜、吉凶、善惡之變。聖人設爻以效三者之變動，故謂之“爻”者也。爻有等，故曰物。干寶曰：等，群也。爻中之義，群物交集，五星四氣，六親九族，福德刑殺，眾形萬類，皆來發於爻，故總謂之物也。象頤中有物曰噬嗑，是其義也。物相雜，故曰文。虞翻曰：乾陽物，坤陰物。純乾純坤之時，未有文章。陽物入坤，陰物入乾，更相雜成六十四爻，乃有文章，故曰“文”。

The text says, "The Dao has changes and transformations, hence it is called yao." Lu Ji explains that the heavenly Dao has changes such as day and night, sun and moon; the earthly Dao has changes such as hardness and softness, dryness and dampness; and the human Dao has changes such as movement and stillness, activity and rest, good fortune and misfortune, virtue and wickedness. The sage established yao positions to imitate these three kinds of changes, hence it is called "yao." The text also says, "Yao has categories, hence it is called wu." Gan Bao explains that "category" refers to a group or class. The meaning contained within yao encompasses the gathering and interaction of myriad things: the five stars, the energies of the four seasons, the six relations and the nine clans, fortune and virtue, punishment and execution, and all kinds of forms and categories, all manifesting through yao. Hence, they are generally called "wu." The hexagram "Shihe" takes its image from something in the mouth, precisely meaning this. The text also says, "Things are intermingled, hence it is called wen." Yu Fan explains that Qian represents a yang thing and Kun represents a yin thing. When Qian and Kun are pure, there is no pattern or order; when yang things enter Kun and yin things enter Qian, they intermingle to form the sixty-four hexagram lines, thus producing patterns and order, hence it is called "wen."

文不當，故吉凶生焉。干寶曰：其辭為文也。動作云為，必考其事，令與爻以相稱也。事不稱義，雖有吉凶，則非今日之吉凶也。故元亨利貞，而穆姜以死，黃裳元吉，南蒯以敗，是所謂文不當也。故於經，則有君子吉，小人否。於占，則王相之氣，君子以遷官，小人以遇罪也。

The classic text says: "When the meaning of the hexagram line statement does not match the matter being divined, good or bad fortune arises from this." Ganbao explains that here, "meaning" refers to the statements of the hexagram lines. Human actions and deeds must be examined in relation to the matter being divined, so that they correspond with the meaning of the line. If the matter does not correspond with the meaning of the line, then although the line statement may speak of good or bad fortune, it is not the fortune of this particular matter. Therefore, in the hexagram of "Following," the line statement clearly says "Primordial, prosperous, advantageous, and correct," yet Lady Mu of Lu died in the Eastern Palace despite this divination; in the hexagram of "Earth," the line six in the fifth clearly says "Yellow garment, primordial good fortune," yet Nan Kuan ultimately failed. This is what is called "meaning not corresponding." Therefore, in the classic text, there is a distinction between "the gentleman is good" and "the petty person is not." In divination, this is manifested as: even if it is the same period of royal influence and prosperity, the gentleman should be promoted to office, while the petty person should be subject to punishment.

易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？虞翻曰：謂文王書《易》六爻之闢也。末世，乾上。盛德，乾三也。文王三分天下而有其二，以服事殷，周德其可謂至德矣，故“周之盛德”。紂窮否上，知存而不知亡，知得而不知喪，終以焚死，故“殷之末世”也。而馬、荀、鄭君從俗，以文王為中古，失之遠矣。

The classic text says: "The Book of Changes arose, perhaps during the late Shang dynasty and the flourishing virtue of the Zhou dynasty? Perhaps during the time of King Wen and King Zhou?" Yu Fan explained that this refers to King Wen completing the hexagram lines and establishing laws for the ruler. "Late era" is symbolized by the top line of the Qian hexagram, while "flourishing virtue" is symbolized by the third line of the Qian hexagram. King Wen controlled two-thirds of the world but still served the Shang as a subject, so the virtue of the Zhou was truly supreme, hence called "the flourishing virtue of Zhou." King Zhou was trapped in the hexagram of "Obstruction" at the top position, only knowing existence and not death, only knowing gain and not loss, and ultimately died by self-immolation, hence called "the late era of Shang." As for Ma Rong, Xun Shuang, and Zheng Xuan, who followed the common view and called the time of King Wen "the middle ancient period," their understanding was far off.

是故其辭危，虞翻曰：危，謂乾三。夕惕若厲，故“辭危”也。危者使平，陸績曰：文王在紂世，有危亡之患，故於易辭多趨危亡。本自免濟，建成王業，故易爻辭危者使平，以象其事。否卦九五：其亡其亡，繫於包桑之屬是也。易者使傾。陸績曰：易，平易也。紂安其位，自謂平易，而反傾覆，故易爻辭“易者使傾”，以象其事。明夷上六：初登于天，後入于地之屬是也。

The text says, "Therefore, the words of the Book of Changes are full of concern and danger." Yu Fan explains that "danger" is symbolized by the line statement of the Qian hexagram's ninth trigram in the third position, which says, "In the evening, remain vigilant as if in danger," hence the words contain the idea of danger. The text also says, "It brings safety to those who are in danger." Lu Ji explains that King Wen lived in the time of King Zhou, facing the threat of collapse and destruction, so the words of the Book of Changes often speak of danger and downfall. However, King Wen himself was able to escape disaster and establish a great cause, so the line statements of the Book of Changes bring safety to those who are in danger, symbolizing his experience. The line statement of the "Guan" hexagram's fifth trigram, "Its downfall, its downfall, tied to the mulberry tree," is an example of this. The text also says, "It leads the complacent to ruin." Lu Ji explains that "Easy" means smooth and comfortable. King Zhou sat in his royal position, believing himself safe, but eventually fell, so the line statements of the Book of Changes lead those who are complacent and forget danger to ruin, symbolizing his fate. The line statement of the "Mingyi" hexagram's sixth trigram, "First ascending to heaven, then descending to earth," is an example of this.

其道甚大，百物不廢。虞翻曰：大，謂乾道。乾三爻，三十六物，故“百物不廢”。略其奇八，與大衍之五十同義。懼以終始，其要無咎，此之謂易之道也。虞翻曰：乾稱易道，終日乾乾，故“無咎”。危者使平，易者使傾，惡盈福謙，故“易之道”者也。

The text says, "Its principles are vast and encompass all things, nothing is discarded." Yu Fan explains, "Great" refers to the principle of the Heaven Trigram (Qian). The third line of the Qian hexagram represents twelve things, and with three lines, they total thirty-six things, hence "nothing is discarded." Here, the eight remaining units are omitted, following the same principle as the Great Derivation (daxian) which uses only fifty. The text also says, "Taking beginning and end as a warning and caution, its essence lies in avoiding mistakes, which is called the Way of the Book of Changes." Yu Fan further explains that the Qian Trigram can be called the Way of the Book of Changes. A gentleman remains diligent and unremitting throughout the day, thus avoiding mistakes. It brings safety to those in danger and downfall to those in ease; it detests fullness and favors humility, which is what is called "the Way of the Book of Changes."

夫乾，天下之至健也，德行恆易以知險。虞翻曰：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。虞翻曰：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。

The text says: "Qian is the most strong and vigorous in the world, its virtue is constant and easy, thus it can know danger." Yu Fan explains: "Danger" refers to the Kan hexagram. When the second and fifth lines of Qian hexagram interact with Kun, they form the Kan and Li hexagrams. The sun and moon are attached to the sky, and the danger of the sky is high and unattainable, hence it is said "knowing danger." The text continues: "Kun is the most gentle and yielding in the world, its virtue is constant and simple, thus it can know obstacles." Yu Fan explains: "Obstacle" is the same as danger. When the second and fifth lines of Kun hexagram interact with Qian, Gen represents mountains, Kan represents water, Xun is high and Dui is low. The obstacles on the earth are precisely mountains, rivers, hills and valleys, hence it is said "knowing obstacles."

能說諸心，虞翻曰：乾五之坤，坎為心，兌為說，故“能說諸心”。能研諸侯之慮，虞翻曰：坎心為慮，乾初之坤為震，震為諸侯，故能研諸侯之慮。定天下之吉凶，成天下之娓娓者。虞翻曰：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，進也。離為龜，乾為蓍，月生震初。故“成天下之娓娓者”。謂莫善蓍龜也。荀爽曰：娓娓者，陰陽之微，可成可敗也。順時者成，逆時者敗也。

The text says, "It can make people happy and pleased." Yu Fan explains: The fifth line of Qian moves to meet Kun, and Kan represents the heart, Dui represents joy, so "it can make the hearts of people pleased." The text says, "It can thoroughly examine the thoughts of the feudal lords." Yu Fan explains: Kan represents the heart, and the heart governs thought and consideration; the first line of Qian moves to meet Kun to form Zhen, which represents the feudal lords, so it can examine the thoughts of the feudal lords. The text says, "It determines the fortune and misfortune of the world and accomplishes the tireless endeavors of the world." Yu Fan explains: The second and fifth lines of Qian move to meet Kun, forming Li as the sun and Kan as the moon; thus, the images of the eight trigrams are complete. The eight trigrams can determine fortune and misfortune, so it is said, "It determines the fortune and misfortune of the world." "Wenwen" means to strive forward diligently; Li represents the tortoise, Qian represents the yarrow stalks, and the moon appears at the beginning of Zhen to bring brightness, so it is said, "It accomplishes the tireless endeavors of the world," which is what the Great Treatise calls the best divination tools, the yarrow stalks and the tortoise. Xun Shuang, however, explains: "Wenwen" refers to the subtle changes between yin and yang, which can lead to success or failure; those who follow the trend will succeed, while those who go against it will fail.

是故變化云為，吉事有祥。虞翻曰：祥，幾祥也，吉之先見者也。陽出，變化云為。吉事為祥。謂復初乾元者也。象事知器，占事知來。虞翻曰：象事謂坤。坤為器，乾五之坤成象，故“象事知器”也。占事謂乾以知來。乾五動成離，則玩其占，故“知來”。侯果曰：易之云為，唯變所適。為善則吉事必應，觀象則用器可為，求吉則未形可睹者也。

The text says: "Therefore, changes and actions have signs beforehand for good things." Yu Fan explains: "Xiang" refers to subtle signs before the occurrence of good things, which are the initial manifestations of good. When yang energy arises, there is change and action; the coming of good things is preceded by auspicious signs, referring to the yang energy of the Qian hexagram in the first line of the Fu hexagram. The text then says, "Observing the images can know the use of things, and divination can know the future." Yu Fan explains: "Xiangshi" refers to the Kun hexagram, as Kun represents objects, and the fifth line of Qian moves to meet Kun to form the image, so "knowing the object through the image." "Zhanshi" refers to Qian, as Qian can know the future; when the fifth line of Qian moves to form Li, one can interpret the divination, hence "knowing the future." Hou Guo explains that the "speech and actions" discussed in the Book of Changes are only in accordance with changing circumstances: doing good deeds will surely have responses, observing the images allows for the making of objects, and seeking auspiciousness enables prediction of things not yet formed.

天地設位，聖人成能。虞翻曰：天尊，五；地卑，二，故“設位”。乾為聖人。成能，謂能說諸心，能研諸侯之慮。故“成能”也。崔覲曰：言易擬天地，設乾坤二位，以明重卦之義，所以成聖人伏羲文王之能事者也。人謀鬼謀，百姓與能。虞翻曰：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”。朱仰之曰：人謀，謀及卿士。鬼謀，謀及卜筮也。又謀及庶民，故曰“百姓與能”與。

The classic text says: "Heaven and Earth established the positions of respect and humility, and the sage accomplished the ability to shape and assist." Yu Fan explained that Heaven is exalted in the fifth position, and Earth is humble in the second position, hence called "establishing positions"; Qian represents the sage; the so-called "accomplishing ability" refers to what was mentioned earlier, "the ability to understand the hearts of people, and to investigate the thoughts of the feudal lords." Cui Jin explained that it refers to the Book of Changes likening itself to Heaven and Earth, establishing the positions of Qian and Kun, to explain the meaning of the dual trigrams, thus achieving the deeds of sages like Fuxi and King Wen. The classic text then continues, "People come to deliberate, and ghosts and spirits also come to deliberate, and the common people also participate in the ability." Yu Fan explained that Qian represents people, and Kun represents ghosts; Qian's second and fifth lines move to meet Kun, Kan represents deliberation; Qian represents hundred, and Kun represents surname, hence saying "people deliberate, ghosts deliberate, and the common people participate in the ability." Zhu Yangzhi explained that "people deliberate" refers to deliberating with ministers, "ghosts deliberate" refers to deliberating through divination; in addition, deliberating with the common people, hence saying "the common people participate in the ability."

八卦以象告。虞翻曰：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，崔覲曰：伏羲始畫八卦，因而重之，以備萬物，而告於人也。《爻》謂爻下辭，《彖》謂卦下辭，皆是聖人之情見乎繫辭，而假《爻》、《彖》以言，故曰“《爻》、《彖》以情言”。剛柔雜居，而吉凶可見矣。虞翻曰：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。崔覲曰：言文王以六爻剛柔相推，而物雜居，得理則吉，失理則凶，故“吉凶可見”也。

The text says, "The eight trigrams use images to convey meaning." Yu Fan explains: in heaven, images are formed; Qian (Heaven) at the second and fifth positions moves to meet Kun (Earth), and the images of the eight trigrams are thus completed. Dui (Lake) represents the mouth, Zhen (Thunder) represents speech, so they can "convey meaning through images." The text says, "The 'Yao' verses and 'Tuan' verses express things in reality." Cui Jin explains: Fuxi first drew the eight trigrams, then combined them to form the sixty-four trigrams, to fully record all things and inform people. "Yao" refers to the words below each line, and "Tuan" refers to the words below each trigram. Both are the manifestations of the sages' intentions in the words associated with them, expressed through "Yao" and "Tuan," hence it is said, "Yao and Tuan express things in reality." The text says, "When yin and yang are mixed together, good and bad outcomes can be seen." Yu Fan explains: Qian (Heaven) at the second position moves to meet Kun (Earth) to form Kan (Water), and Kun (Earth) at the fifth position moves to meet Qian (Heaven) to form Li (Fire), so it is called "yin and yang are mixed together." Gen (Mountain) represents dwelling, and Li (Fire) contains Xun (Wind) and Dui (Lake), while Kan (Water) contains Zhen (Thunder) and Gen (Mountain), so the forms of the eight trigrams are complete, hence "good and bad outcomes can be seen." Cui Jin explains: it refers to King Wen using the six lines of yin and yang to push forward, things being mixed and arranged, those in harmony with righteousness are good, and those against righteousness are bad, hence "good and bad outcomes can be seen."

變動以利言，虞翻曰：乾變之坤成震，震為言，故“變動以利言”也。吉凶以情遷。虞翻曰：乾吉坤凶。六爻發揮，旁通情也，故“以情遷”。是以愛惡相攻，而吉凶生。虞翻曰：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”也。

The text says, "Changes are expressed in terms of benefit and harm." Yu Fan explains: When Qian changes and interacts with Kun to form Zhen, Zhen represents speech, so it is said, "Changes are expressed in terms of benefit." The text also says, "Good and bad fortune shift according to actual conditions." Yu Fan explains: Qian represents good fortune, and Kun represents bad fortune; the unfolding of the six lines is precisely how the two trigrams of yin and yang communicate with each other, revealing their conditions, so it is said, "Shift according to conditions." The text further says, "Therefore, love and hate attack each other, and good and bad fortune arise." Yu Fan explains: "Attack" means mutual friction. Qian represents love, and Kun represents hate; the mutual friction between firmness and softness is when love attacks hate to produce good fortune, and hate attacks love to produce bad fortune, so it is said, "Good and bad fortune arise."

遠近相取，而悔吝生。虞翻曰：遠陽，謂乾。近陰，謂坤。陽取陰生悔，陰取陽生吝。悔吝，言小疵。崔覲曰：遠，謂應與不應。近，謂比與不比。或取遠應而舍近比，或取近比而舍遠應，由此遠近相取，所以生悔吝於繫辭矣。情偽相感，而利害生。虞翻曰：情，陽。偽，陰也。情感偽生利，偽感情生害。乾為利，坤為害。

The classic text says, "Distance and nearness mutually take from each other, thus giving rise to regret and meanness." Yu Fan explains that "distance" refers to yang, which is Qian, and "nearness" refers to yin, which is Kun. Yang taking from yin gives rise to regret, while yin taking from yang gives rise to meanness; regret and meanness refer to minor flaws. Cui Jin explains that "distance" refers to the mutual response or non-response between lines, while "nearness" refers to the mutual adjacency or non-adjacency between lines. Sometimes one takes from distant lines that respond and discards nearby lines that are adjacent, and sometimes one takes from nearby lines that are adjacent and discards distant lines that respond. From this mutual taking of distance and nearness, regret and meanness arise in the line statements of the hexagrams. The classic text also says, "Truth and falsehood mutually influence each other, thus giving rise to benefit and harm." Yu Fan explains that "truth" belongs to yang, and "falsehood" belongs to yin. When truth influences falsehood, benefit arises; when falsehood influences truth, harm arises. Qian represents benefit, and Kun represents harm.

凡易之情，近而不相得，則凶。韓康伯曰：近，況比爻也。易之情，剛柔相摩，變動相逼者也。近而不相等是，必有乖違之患也。或有相違而無患者，得其應也。相須而偕凶，乖於時也。隨事以考之，義可見矣。或害之，悔且吝。虞翻曰：坤為害。以陰居陽，以陽居陰，為悔且吝也。

The text says: "In general, the situations shown by the Book of Changes, when two lines are close but do not harmonize with each other, there will be danger." Han Kangbo explains: "Close" refers to two lines that are adjacent. The situations shown by the Book of Changes involve the mutual interaction of yin and yang, and the mutual pressure of change. When adjacent lines do not harmonize, there must be a problem of discord; there are also cases where there is discord but no harm, because there is a proper response; there are also cases where they should support each other but both fall into misfortune, because they violate the proper timing. By examining each case, the meaning becomes clear. The text then says, "If there is something coming to harm it, there will be regret and worry." Yu Fan explains: "The earth trigram represents harm; a yin line in a yang position and a yang line in a yin position will both lead to regret and worry."

將叛者，其辭慚。荀爽曰：謂屯六三往吝之屬也。虞翻曰：坎人之辭也。近而不相得，故“叛”。坎為隱伏，將叛。坎為心，故“慚”也。侯果曰：凡心不相得，將懷叛逆者，辭必慚恧。中心疑者，其辭枝。荀爽曰：或從王事，無成之屬也。虞翻曰：離人之辭也。火性枝分，故枝疑也。侯果曰：中心疑貳，則失得無從，故枝分不一也。

The text says: "The person who is about to rebel, his words are ashamed." Xu Shuang explains that this refers to the line "going forward is difficult" in the third line of the "Zun" hexagram. Yu Fan explains that this refers to the words of a person symbolized by the Kan hexagram; being close yet not in harmony, thus generating a rebellious mind. Since Kan represents concealment, it is the image of someone about to rebel but not yet. Kan also represents the heart, so the words are ashamed. Hou Guo explains that anyone whose hearts do not align and who harbors rebellious intentions will necessarily speak with shame and hesitation. The text then continues: "The person with doubts in his heart, his words are rambling." Xu Shuang explains that this refers to the line "perhaps following the king's affairs, without success" in the third line of the "Kun" hexagram. Yu Fan explains that this refers to the words of a person symbolized by the Li hexagram; the nature of fire is to branch out and ascend, so the words are rambling and doubts arise. Hou Guo explains that when the heart is doubtful and uncertain, there is no basis for decision, so the words become divergent and not focused.

吉人之辭寡，躁人之辭多。荀爽曰：謂睽上九之屬也。虞翻曰：震人之辭也。震為決躁，恐懼虩虩，笑言啞啞，故多辭。侯果曰：躁人煩急，故“辭多”。誣善之人，其辭游。荀爽曰：遊，豫之屬也。虞翻曰：兌人之辭也。兌為口舌，誣乾。乾為善人也。崔覲曰：妄稱有善，故自敘其美，而辭必浮游不實。

The text says: "The virtuous speak little and simply, while the restless speak much." Xu Shuang explains that this refers to the line of the Upper Ninth in the Hexagram of parting. Yu Fan explains that this refers to the speech of the person symbolized by the Zhen hexagram; Zhen represents decisiveness and restlessness, and the Zhen hexagram statement says, "Zhen comes with fear, laughter is loud," so speech is abundant. Hou Guo explains that the restless are anxious and impatient, hence they speak much. The text then continues, "The one who falsely accuses the virtuous speaks with empty and untruthful words." Xu Shuang explains that "yóu" refers to the line of the Hexagram of joy. Yu Fan explains that this refers to the speech of the person symbolized by the Dui hexagram; Dui represents speech and words, and using words to falsely accuse Qian, which is the symbol of the virtuous. Cui Jin explains that falsely claiming to have good deeds leads to self-praise, so speech must be superficial and not grounded in reality.

失其守者，其辭詘。荀爽曰：謂泰上六城復于隍之屬也。侯果曰：失守則沮，辱而不申，故“其辭詘”也。爻有此象，故占辭亦從矣。虞翻曰：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: "A person who loses his virtue has twisted words." Xu Shuang explains that this refers to the line "The city is restored to the moat" in the upper sixth line of the Hexagram Tai. Hou Guo explains that losing virtue leads to depression, and being humiliated without being able to assert oneself, hence "his words are twisted"; since the line contains such an image, the divination text follows accordingly. Yu Fan explains that this refers to the words of a person represented by the Hexagram Xun; Xun has the image of twisting and bending, with a yang line in the initial position and holding Xun, the initial yang line being concealed beneath yin, hence "his words are twisted." The above discussion refers precisely to the six sons of Qian and Kun: Li on top and Kan below, Zhen representing action, Gen representing stillness, Dui representing revelation, and Xun representing concealment. The upper part of the Classic ends with Kan and Li, while the lower part ends with Ji Ji and Wei Ji; the Great Treatise above ends with Qian and Kun, while the Great Treatise below ends with the six sons. This is a major principle of the Book of Changes.

昔者聖人之作易也，孔穎達曰：據今而稱上代，謂之昔昔。聰明睿智，謂之聖人，卿伏羲也。案《下繫》云：古者庖犧氏之王天下，始作八卦。今言作易，明是伏羲，非謂文王也。幽贊於神明而生蓍，荀爽曰：幽，隱也。贊，見也。神者在天，明者在地。神以夜光，明以晝照。蓍者，冊也。謂陽爻之冊三十有六，陰爻之冊二十有四，二篇之冊萬有一千五百二十。上配列宿，下副物數。生蓍者，謂蓍從爻中生也。干寶曰：幽昧，人所未見也。贊，求也。言伏羲用明於昧冥之中，以求萬物之性，爾乃得自然之神物，能通天下之精，而管御百靈者。始為天下生用蓍之法者也。

The opening of "Shuo Guà" says: "In ancient times, the sage created the Book of Changes." Kong Yingda explains that referring to previous generations from the present time is called "xi" (ancient). The wise and enlightened are called "sages," and here the sage refers to Fuxi. Li Dingzuo notes that in "Xì Cì Xià" it says, "In ancient times, Fuxi ruled the world and first created the Eight Trigrams." Now here it says "created the Book of Changes," indicating it refers to Fuxi, not King Wen. The text continues, "Deeply assisting the divine and producing the yarrow stalks." Xun Shuang explains that "yōu" means hidden, and "zàn" means to manifest; "shén" is in the heavens, "míng" is in the earth, the divine manifests through the light of night, and clarity manifests through the light of day. "Shī" refers to the yarrow stalks: the number of yang lines is thirty-six, and the number of yin lines is twenty-four. The total number of lines in the upper and lower parts of the Book of Changes is eleven thousand five hundred and twenty, matching the twenty-eight constellations above and the numbers of all things below. What is meant by "producing the yarrow stalks" is that the numbers of the yarrow stalks arise from the lines. Gan Bao explains that "yōu mèi" refers to what humans cannot see, and "zàn" means to seek; it means that Fuxi, in the darkness, used his wisdom to seek the nature and principles of all things, and thus obtained the divine object of yarrow stalks, which could connect the subtle aspects of heaven and earth and control all spirits. Fuxi thus began to establish the method of divination using yarrow stalks for the world.

參天兩地而倚數，虞翻曰：倚，立。參，三也。謂分天象為三才，以地兩之，立六畫之數，故“倚數”也。崔覲曰：參，三也。謂於天數五、地數五中，以八卦配天地之數。起天三配艮，而立三數。天五配坎，而立五數。天七配震，而立七數。天九配乾，而立九數。此從三順配陽四卦也。地從二起，以地兩配兌，而立二數。以地十配離，而立十數。以地八配巽，而立八數。以地六配坤，而立六數。此從兩逆配陰四卦也。其天一地四之數，無卦可配，故虛而不用。此聖人取八卦配天地之數，總五十而為大衍。案：此說不盡，已釋在大衍章中，詳之明矣。

The text says: "Take three from the heavenly numbers, and two from the earthly numbers to establish the count." Yu Fan explains that "倚" means to establish, and "参" means three. This refers to dividing the heavenly phenomena into the Three Categories, then multiplying by two earthly numbers to establish the count of six lines, so it is called "倚数." Cui Jin, however, offers a different interpretation: "参" means three. This refers to using the Eight Trigrams to match the heavenly and earthly numbers. Starting with the heavenly number three, it is paired with the mountain trigram, establishing the number three; the heavenly number five is paired with the water trigram, establishing the number five; the heavenly number seven is paired with the thunder trigram, establishing the number seven; and the heavenly number nine is paired with the heaven trigram, establishing the number nine—this is sequentially pairing four yang trigrams starting from three. For the earthly numbers, it starts with two: the earthly number two is paired with the lake trigram, establishing the number two; the earthly number ten is paired with the fire trigram, establishing the number ten; the earthly number eight is paired with the wind trigram, establishing the number eight; and the earthly number six is paired with the earth trigram, establishing the number six—this is inversely pairing four yin trigrams starting from two. The heavenly number one and the earthly number four have no trigrams to match, so they are left unused. This is how the sage used the Eight Trigrams to match the heavenly and earthly numbers, totaling fifty, which becomes the Great Derivation number. Li Dingzuo comments: Cui's explanation is not thorough, and it has already been discussed in the previous chapter on "Great Derivation," so please read it carefully to understand.

觀變於陰陽而立卦，虞翻曰：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，則有十八變而成卦。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。發揮於剛柔而生爻，虞翻曰：謂立地之道曰柔與剛。發，動。揮，變。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”。

The text says: "Observe the changes of yin and yang and establish the trigrams." Yu Fan explains that this refers to what is said later in "The Discourse on Trigrams": "Establishing the principle of Heaven is called yin and yang." The trigrams Qian and Kun represent the principles of firmness and softness, which are the foundation for establishing the trigrams. Among the six lines, when yang changes it becomes Zhen, Kan, and Gen; when yin changes it becomes Xun, Li, and Dui. Therefore, it is said "establishing the trigrams." To determine one line requires three changes, and with six lines, there are a total of eighteen changes, hence the formation of a trigram through eighteen changes. This is the meaning of the "Great Treatise" saying "The eight trigrams are considered small completion." The "Great Treatise" also says "Yang trigrams have one ruler and two subjects, while yin trigrams have two rulers and one subject," referring to the six subsidiary trigrams and not involving Qian and Kun. The text then continues: "Initiating changes between firmness and softness to produce lines." Yu Fan explains that this refers to "Establishing the principle of Earth is called softness and firmness." "Initiating" means to start, and "changing" means transformation: when firmness changes, it produces a yin line; when softness changes, it produces a yang line, thus transforming from three lines into six lines. After the eight trigrams are overlapped, the lines are contained within them, hence "producing lines."

和順於道德而理於義，虞翻曰：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。虞翻曰：以乾推坤，謂之窮理，以坤變乾，謂之盡性。性盡理窮，故“至於命”。巽為命也。

The text says: "Harmonious and orderly in morality and principle." Yu Fan explains that this refers to "establishing the way of human beings as benevolence and righteousness." "Harmonious and orderly" refers to the trigram Kun (Earth), and "morality" refers to the trigram Qian (Heaven). Using Qian to connect with Kun is called "principle and righteousness." The text then continues: "Exploring physical principles and fully realizing human nature, until reaching the mandate of heaven." Yu Fan explains that using Qian to extend to Kun is called "exploring principles"; using Kun to transform Qian is called "fully realizing nature." When nature is fully realized and principles are thoroughly explored, one can "reach the mandate." The trigram Xun (Wind) symbolizes the mandate in terms of imagery.

昔者聖人之作易也，虞翻曰：重言昔者，明謂庖犧也。將以順性命之理，虞翻曰：謂乾道變化，各正性命，以陽順性，以陰順命。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。崔覲曰：此明一卦立爻，有三才二體之義。故先明天道既立陰陽，地道又立剛柔，人道亦立仁義以明之也。何則？在天雖剛，亦有柔德，在地雖柔，亦有剛德，故《書》曰：沈潛剛克，高明柔克。人稟天地，豈可不兼仁義乎？所以易道兼之矣。兼三才兩之，故易六畫而成卦。虞翻曰：謂參天兩地，乾坤各三爻，而成六畫之數也。

The text again says, "In former times, the sage composed the Book of Changes." Yu Fan explains that repeating "In former times" indicates that it still refers to Fuxi. The text then says, "It will be used to follow the principles of life and nature." Yu Fan explains that this refers to the "Tao of Qian" in the "Tong" section, which says, "The Tao of Heaven changes and transforms, each establishing its own life and nature." Yang follows its nature, and Yin follows its destiny. The text further says, "Therefore, the principle of Heaven is established as Yin and Yang, the principle of Earth is established as Flexibility and Strength, and the principle of Humanity is established as Benevolence and Righteousness." Cui Jin explains that this clarifies that a single hexagram, with its lines, contains the meaning of the Three Elements and the Two Principles. Therefore, first the principle of Heaven is established with Yin and Yang, then the principle of Earth is established with Flexibility and Strength, and the principle of Humanity is also established with Benevolence and Righteousness to match them. Why is this so? Although Heaven is associated with Strength, it also possesses the virtue of Flexibility; although Earth is associated with Flexibility, it also possesses the virtue of Strength. Therefore, the "Book of Documents · Hongfan" says, "Deep and quiet, Strength prevails; High and bright, Flexibility prevails." Humans are born from the qi of Heaven and Earth, so how could they not possess both Benevolence and Righteousness? Therefore, the Way of the Book of Changes includes both. The text further says, "It combines the Three Elements and represents each with two lines, so the Book of Changes is composed of six lines to form a hexagram." Yu Fan explains that this refers to the previous meaning of "Participating in Heaven and Doubling Earth," where Qian and Kun each have three lines, forming the number of six lines.

分陰分陽，迭用柔剛，虞翻曰：迭，遞也。分陰為柔，以明夜；分陽為剛，以象晝。剛柔者，晝夜之象。晝夜更用，故“迭用柔剛”矣。故易六畫而成章。章謂文理。乾三畫，成天文。坤三畫，成地理。

The text says: "Separate out yin, separate out yang, and alternately use soft and strong." Yu Fan explains: "迭" means alternation; separating out yin is soft, used to indicate night, and separating out yang is strong, used to symbolize day. Soft and strong correspond to day and night; day and night alternate, hence "迭用柔刚." The text then continues: "Therefore, the Book of Changes is composed of six lines to form patterns." Yu Fan explains: "章" refers to the pattern and order. The three lines of Qian form the pattern of heaven, and the three lines of Kun form the order of earth.

天地定位，謂乾坤。五貴二賤，故“定位”也。山澤通氣，謂艮兌。同氣相求，故“通氣”。雷風相薄，謂震巽。同聲相應，故“相薄”。水火不相射，謂坎離。射，厭也。水火相通。坎戊離已，月三十日，一會於壬，故“不用射”也。八卦相錯。錯，摩。剛剛柔相摩，八卦相蕩也。數往者順，謂坤消從午至亥，上下，故“順”也。知來者逆，謂乾息從子至巳，下上，故“逆”也。是故易逆數也。易謂乾易，故逆數。此上虞義。

The text says, "Heaven and Earth establish the positions of above and below." Yu Fan explains: this refers to Qian and Kun. The fifth line is noble and the second line is humble, so it is called "establishing position." The text says, "Mountains and Marshes communicate with each other." Yu Fan says: this refers to Gen and Dui. The same kind of qi attracts each other, so it is called "communicating qi." The text says, "Thunder and Wind approach each other." Yu Fan says: this refers to Zhen and Xun. The same kind of sound responds to each other, so it is called "approaching." The text says, "Water and Fire do not despise each other." Yu Fan says: this refers to Kan and Li. "Shè" means to despise, but water and fire actually communicate. Kan contains Wu and Li contains Ji. In one month of thirty days, the sun and moon meet at the Ren position, so it is said, "no need for shè." The text says, "The Eight Trigrams intersect and mix with each other." Yu Fan says: "错" means mutual friction. The strong and the soft rub against each other, and the Eight Trigrams mutually clash. The text says, "Counting past events is in order." Yu Fan says: this refers to the retreat of Kun qi, counting from the Wu position to the Hai position, from top to bottom, so it is called "order." The text says, "Knowing future events is in reverse." Yu Fan says: this refers to the generation of Qian qi, counting from the Zi position to the Si position, from bottom to top, so it is called "reverse." The text says, "Therefore, the Book of Changes is the reverse counting." Yu Fan says: "易" refers to Qian Yi, so it uses reverse counting. All of the above are Yu Fan's explanations.

雷以動之，荀爽曰：謂建卿之月，震卦用事，天地和合，萬物萌動也。風以散之，謂建巳之月，萬物上達，佈散田野。雨以潤之，謂建子之月，含育萌牙也。日以烜之，謂建午之月，太陽欲長者也。艮以止之，謂建丑之月，消息畢止也。兌以說之，謂建酉之月，萬物成熟也。乾以君之，謂建亥之月，乾坤合居，君臣位得也。此上荀義。

The classic text says, "Thunder is used to move all things." Xun Shuang explains: This refers to the month of Yin (second lunar month), when the Zhen trigram is in charge, and the energies of heaven and earth harmonize, causing all things to sprout and move. The classic text says, "Wind is used to scatter all things." Xun Shuang says: This refers to the month of Si (fourth lunar month), when all things grow upward and spread across the fields. The classic text says, "Rain is used to nourish all things." Xun Shuang says: This refers to the month of Zi (first lunar month), when the萌芽 (germination) is nurtured. The classic text says, "The sun is used to dry all things." Xun Shuang says: This refers to the month of Wu (sixth lunar month), when the solar energy is at its peak. The classic text says, "Gen is used to stop all things." Xun Shuang says: This refers to the month of Chou (second lunar month), when the message of the year comes to an end. The classic text says, "Dui is used to delight all things." Xun Shuang says: This refers to the month of You (eighth lunar month), when all things mature. The classic text says, "Qian is used to rule all things." Xun Shuang says: This refers to the month of Hai (tenth lunar month), when Qian and Kun are together, and the ruler and subject each hold their proper position. All of the above are Xun Shuang's explanations.

坤以藏之。《九家易》曰：謂建申之月，坤在乾下，包藏萬物也。乾坤交索，既生六子，各任其才，往生物也。又雷與風雨，變化不常。而日月相推，迭有來往。是以四卦以義言之，天地山澤，恆在者也。故直說名矣。孔穎達曰：此又重明八物八卦之功用也。上四舉象，下四舉卦者，王肅以為互相備也。則明雷風與震巽同用，乾坤與天地同功也。

The text says, "Kun is used to collect and contain all things." The Shujia Yi explains that this refers to the month of Shen, when Kun is beneath Qian, containing all things. Qian and Kun seek each other, and thus produce the six sons of the trigrams. Each of the six sons fulfills its function and goes forth to nurture all things. Moreover, thunder and wind and rain and clouds change constantly, while the sun and moon move and alternate, so these four are mentioned only in terms of their phenomena. However, heaven, earth, mountain, and marsh are constant, so their names are directly used. Kong Yingda explains that here again it is emphasized that the eight phenomena correspond to the functions of the eight trigrams. The first four lines refer to phenomena, and the last four lines refer to the names of the trigrams. Wang Su believed that this is a case of mutual explanation, where each supports the other, indicating that thunder and Zhen are the same, wind and Xun are the same, and heaven and earth, and mountain and marsh, have the same function.

帝出乎震，崔覲曰：帝者，天之王氣也，至春分則震王，而萬物出生。齊乎巽，立夏則巽王，而萬物絜吉。相見乎離，夏至則離王，而萬物皆相見也。致役乎坤，立秋則坤王，而萬物致養也。說言乎兌，秋分則兌王，而萬物所說。戰乎乾，立冬則乾王，而陰陽相薄。勞乎坎，冬至則坎王，而萬物之所歸也。成言乎艮。立春則艮王，而萬物之所成終成始也。以其周王天下，故謂之帝。此崔新義也。

The text says, "The Emperor comes from the Zhen position." Cui Jin explains: "Emperor" refers to the dominant energy of Heaven. At the vernal equinox, the Zhen trigram is dominant, and all things are born from this. The text says, "It is orderly in the Xun position." Cui Jin says: At the beginning of summer, the Xun trigram is dominant, and all things are clean and orderly. The text says, "They meet in the Li position." Cui Jin says: At the summer solstice, the Li trigram is dominant, and all things become visible to each other. The text says, "It brings about cultivation and sustenance in the Kun position." Cui Jin says: At the beginning of autumn, the Kun trigram is dominant, and all things receive nourishment. The text says, "It expresses joy in the Dui position." Cui Jin says: At the autumn equinox, the Dui trigram is dominant, and all things find joy. The text says, "It is a contest in the Qian position." Cui Jin says: At the beginning of winter, the Qian trigram is dominant, and the energies of yin and yang approach each other. The text says, "It is labor and weariness in the Kan position." Cui Jin says: At the winter solstice, the Kan trigram is dominant, and all things retreat and rest here. The text says, "It is completion and expression in the Gen position." Cui Jin says: At the beginning of spring, the Gen trigram is dominant, and all things have completed their end and begun anew. Because this dominant energy circulates and rules over the world, it is called "Emperor." This is Cui Jin's new interpretation.

萬物出乎震。震，東方也。虞翻曰：出，生也。震初不見東，故不稱東方卦也。齊乎巽。巽，東南也。齊也者，言萬物之絜齊也。巽陽隱初，又不見東南，亦不稱東南卦，與震同義。巽陽藏室，故“絜齊”。離也者，明也。萬物皆相見，南方之卦也。離為日，為火，故“明”。日出照物，以日相見。離象三爻，皆正日中，正南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。離，南方，故“南面”。乾為治。乾五之坤，坎為耳，離為明，故“以聽天下，嚮明而治”也

The text says, "All things are born from the Zhen position, and Zhen is the East." Yu Fan explains that "born" means "to be generated"; the yang line of Zhen's first line has not yet appeared in the East, so it is not called the "East trigram." The text says, "In the Xun position, things are neat and orderly; Xun is the Southeast. 'Neat' refers to the purity and order of all things." Yu Fan says that the yang line of Xun is hidden in the first position and has not yet appeared in the Southeast, so it is also not called the "Southeast trigram," following the same reasoning as Zhen; since the yang is hidden within, it is said to be "pure and orderly." The text says, "Li is brightness; all things are mutually visible, so it is the Southern trigram." Yu Fan says that Li represents the sun and fire, hence "brightness"; the sun rises and illuminates things, allowing people and objects to see each other; the third line of Li corresponds to the time of noon, so it is the Southern trigram. The text says, "The sage faces south to govern the world, looking toward brightness to administer affairs, probably taking its image from this." Yu Fan says that Li is in the South, so "facing south"; Qian represents governance, Qian's fifth line moves to meet Kun, Kan represents the ear, and Li represents brightness, hence "listening to the world, governing by facing brightness."

坤也者，地也。萬物皆致養焉，故曰“致役乎坤”。坤陰無陽，故道廣佈，不主一方，含弘光大，養成萬物。兌，正秋也。萬物之所說也，故曰“說言乎兌”。兌三失位不正，故“言正秋”。兌象不見西，故不言西方之卦，與坤同義。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。乾剛，正五，月十五日晨象西北，故“西北之卦”。薄，入也。坤十月卦，乾消剝入坤，故“陰陽相薄”也。

The text says, "Kun represents the earth; all things are nurtured here, hence it is said, 'It is the earth that brings about the movement.'" Yu Fan explains: Kun is entirely yin with no yang, so its way spreads widely, not confined to one direction, it is inclusive and grand, its radiance vast, thus nurturing all things. The text says, "Dui corresponds to autumn; it is the time when all things are joyful, hence it is said, 'It is expressed through Dui.'" Yu Fan says: Dui's third line is not in the correct position, so it is only said to be "autumn"; Dui's image is not clearly seen in the west, so it is not called the "western hexagram," the same reasoning as with Kun. Dui represents rain and dew, thus it delights all things; Zhen represents speech, Zhen's second line moves to form Dui, speech comes from the mouth, hence it is said, "It is expressed through speech." The text says, "In the position of Qian, there is a struggle; Qian is the hexagram of the northwest, meaning the interaction of yin and yang forces approaching each other." Yu Fan says: Qian represents strength, its correct position is at five, on the morning of the fifteenth day of the lunar month its image is in the northwest, hence it is called the "hexagram of the northwest"; "thin" means to enter, Kun is the hexagram of the tenth month, the qi of Qian declines and enters into Kun, hence it is said, "yin and yang approach each other."

坎者，水也。正北方之卦也。勞卦也，萬物之所歸也，故曰“勞乎坎”。歸，藏也。坎二失位不正，故言正北方之卦，與兌正秋同義。坎月夜中，故“正北方”。此上虞義，崔覲曰：以坎是正北方之卦，立冬已後，萬物歸藏於坎。又陽氣伏於子，潛藏在中，未能浸長，勞局眾陰之中也。艮，東北之卦也。萬物之所成終而所成始也，故曰“成言乎艮”。虞翻曰：艮三得正，故復稱卦。萬物成始乾甲，成終坤癸。艮東北，是甲癸之間，故“萬物之所成終而成始”者也。

The text says, "Kan represents water, the trigram of the north, the trigram of toil and exhaustion, the place where all things return and are hidden, hence it is said, 'Toil in Kan.'" Yu Fan explains that "return" is the same as "hide." The second line of Kan is out of its proper position, so it is only called "the trigram of the north," similar to how Dui is called "the trigram of autumn" earlier. Kan represents the moon, which moves during the middle of the night, hence it is the trigram of the north. All of this is Yu Fan's explanation. Cui Jin explains that since Kan is the trigram of the north, after the beginning of winter, all things return and are hidden in Kan. Also, yang energy is hidden in the position of Zi, concealed within, and cannot gradually grow, thus being in a state of toil and constraint among many yin forces. The text says, "Gen is the trigram of the northeast, where all things have completed their end and begun anew, hence it is said, 'Completion is spoken of in Gen.'" Yu Fan explains that the third line of Gen is in the correct position, hence it is also called a trigram. All things begin with the yang energy of Qian's Jia and end with the yin energy of Kun's Gui. Gen is located in the northeast, exactly between Jia and Gui, hence it is said, "the place where all things complete their end and begin anew."

神也者，妙萬物而為言者也。韓康伯曰：於此言神者，明八卦運動變化推移，莫有使之然者。神則無物，神則無物，妙無物而為言也。明則雷疾風行，火炎水潤，莫不自然相與，而為變化，故能萬能既成。動萬物者，莫疾乎雷。崔覲曰：謂春分之時，雷動則草木滋生，蟄蟲發起，所動萬物，莫急於此也。

The text says: "What is meant by 'spirit' is speaking of its subtle influence on all things." Han Kangbo explains that here referring to "spirit" is to indicate the movement, change, and transformation of the Eight Trigrams, without any external agent causing it. Spirit itself is not a physical thing; precisely because it is not a thing, it can be spoken of as subtly influencing all things. Thus, one can understand that thunder moves swiftly, wind spreads widely, fire ascends, and water moistens downward, all naturally interacting and forming changes, so that all things can come into being. The text then says, "It moves and activates all things, and nothing is more swift than thunder." Cui Jin explains that this refers to the time of the spring equinox, when thunder strikes once, and grass and trees sprout, while hibernating creatures are startled and awaken; the things activated by this movement are nothing more swift than this.

橈萬物者，莫疾乎風。言風能鼓橈萬物，春則發散草木枝葉，秋則摧殘草木枝條，莫急於風者也。燥萬物者，莫乎火。言火能乾燥萬物，不至潤溼，於陽物之中，莫過乎火。熯亦燥也。說萬物者，莫說乎澤。言光說萬物莫過以澤，而成說之也。潤萬物者，莫潤乎水。言滋潤萬物莫過以水而潤之。

The text says, "Shaking and moving all things, nothing is swifter than wind." Cui Jin explains: This refers to the wind's ability to shake and move all things. In spring, it blows the branches and leaves of grass and trees; in autumn, it breaks the branches of grass and trees. Nothing is swifter than wind. The text says, "Making all things dry, nothing is more intense than fire." Cui Jin says: This refers to fire's ability to dry out all things, preventing them from becoming damp. Among yang elements, nothing surpasses fire. "Huo" also means dryness. The text says, "Making all things joyful, nothing is more pleasing than a marsh." Cui Jin explains: This refers to the light and moist nature of a marsh that brings joy to all things, and nothing surpasses using marsh water to achieve this joy. The text says, "Moistening all things, nothing is more nourishing than water." Cui Jin says: This refers to the moistening of all things, and nothing surpasses using water to moisten them.

終萬物始萬物者，莫盛乎艮。言大寒立春之際，艮之方位，萬物以之始，而為今歲首。以之終，而為去歲末。此則葉夏正之義，莫盛於艮也。此言六卦之神用。而不言乾坤者，以乾坤而發天地，無為而無不為，能成雷風等有為之神妙也。艮不言山，獨舉卦名者，以動橈燥潤功，是雷風水火。至於終始萬物，于山義則不然，故言卦，而餘皆稱物，各取便而論也。此崔新義也。

The text says, "The one that concludes all things and begins all things is none greater than Gen." Cui Jin explains that this refers to the time when the great cold ends and the beginning of spring begins, which corresponds to the position of Gen. At this time, all things begin, making it the start of the new year, and also conclude, making it the end of the previous year. This aligns with the meaning of the Xia calendar, which takes the beginning of the year as the start of the Yin month. Therefore, none is greater than Gen. This chapter discusses only the divine functions of the six trigrams: Thunder, Wind, Fire, Lake, Water, and Gen, but not Heaven and Earth, because Heaven and Earth generate the heavens and earth, doing nothing yet accomplishing everything, thus enabling the divine functions of the trigrams of action such as Thunder, Wind, etc. Gen is not referred to as "mountain" but as the name of the trigram, because functions such as movement, shaking, dryness, and moisture refer to things like Thunder, Wind, Water, and Fire. As for concluding and beginning all things, if discussed in terms of mountain, it would not make sense, so the name of the trigram is used. The other entries refer to things by their names, each taking convenient terms for their discussion. This is Cui Jin's new interpretation.

故水火相逮，孔穎達曰：上章言水火不相入。此言水火相逮者，既不相入，又不相及，則無成物之功。明性雖不相入，而氣相逮及。雷風不相悖，孔穎達曰：上言雷風相薄。此言不相悖者，二象俱動。若相薄而相悖逆，則相傷害，亦無成物之功，明雖相薄而不相逆者也。山澤通氣，崔覲曰：言山澤雖相縣遠，而氣交通。然後能變化，既成萬物也。虞翻曰：謂乾變而坤化。乾道變化，各正性命，成既濟定，故“既成萬物”矣。

The text says, "Therefore water and fire pursue each other." Kong Yingda explains: In the previous chapter it was said that "water and fire do not enter each other," but here it says "water and fire pursue each other." This is because if they neither enter each other nor pursue each other, they would not be able to generate all things. Thus, although water and fire do not enter each other, their qi can pursue each other. The text says, "Thunder and wind do not contradict each other." Kong Yingda explains: The previous text mentioned "thunder and wind clash," but here it says "they do not contradict." This is because thunder and wind are both active at the same time. If they both approach each other and contradict each other, they would harm each other, and again, they would not be able to generate all things. Thus, although they approach each other, they do not contradict. The text says, "Mountains and marshes communicate with each other through their qi." Cui Jin explains: This means that although mountains and marshes are far apart, their qi still flows mutually. The text says, "Only then can there be transformation and the completion of all things." Yu Fan explains: This refers to the trigram Qian governing transformation and the trigram Kun governing transformation. The "Commentary on the Trigram Qian" says, "The way of Qian brings about transformation, and each thing establishes its destiny." The six lines each return to their proper place, forming the fixed state of "The Completed Situation," thus it is said, "all things are completed."

乾，健也。虞翻曰：精剛自勝，動行不休，故“健”也。坤，順也。純柔承天時行，故“順”。震，動也。陽出動行。巽，入也。乾初入陰。坎，陷也。陽陷陰中。離，麗也。日麗乾剛。艮，止也。陽位在上，故“止”。兌，說也。震為大笑。陽息震成兌，震言出口，故“說”。此上虞義也。

The text says, "Qian represents strength and vigor." Yu Fan explains: pure and strong, self-conquering, continuously moving, hence it is called "vigor." The text says, "Kun represents softness and compliance." Yu Fan says: pure is the way of softness, following the heavenly timing to act, hence it is called "compliance." The text says, "Zhen represents movement." Yu Fan says: yang energy goes out and moves. The text says, "Xun represents entering." Yu Fan says: the first line of Qian enters the yin. The text says, "Kan represents sinking." Yu Fan says: yang is sunk between two yins. The text says, "Li represents attachment." Yu Fan says: the sun is attached to the heavenly yang. The text says, "Gen represents stillness." Yu Fan says: the yang line is at the top, hence it is called "stillness." The text says, "Dui represents joy." Yu Fan says: Zhen represents loud laughter, yang energy arises, from Zhen to Dui, Zhen governs speech coming out, hence it is called "joy." All of the above are Yu Fan's explanations.

乾為馬，孔穎達曰：乾象天行健，故“為馬”。坤為牛，坤象地任重而順，故“為牛”。震為龍，震象龍動，故“為龍”。此上孔正義。巽為雞，《九家易》曰：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。坎為豕，《九家易》曰：汙辱卑下也。六九五十四，主時精，為豕。坎豕懷胎，四月而生，宜時理節，是其義也。離為雉，孔穎達曰：離為文明，雉有文章，故“離為雉”。

The text says, "Qian represents a horse." Kong Yingda explains: Qian symbolizes heaven, which moves vigorously and ceaselessly, so it is taken as the image of a horse. The text says, "Kun represents an ox." Kong Yingda says: Kun symbolizes earth, which bears heavy burdens and is gentle and compliant, so it is taken as the image of an ox. The text says, "Zhen represents a dragon." Kong Yingda explains: Zhen symbolizes the movement of a dragon, so it is taken as the image of a dragon. The above is Kong Yingda's explanation in The Correct Meaning of the Zhou Changes. The text says, "Xun represents a chicken." The Nine Schools' Commentary on the Zhou Changes explains: this corresponds to the wind of the eight directions. Wind changes with the seasons and is variable yet maintains its proper time; chickens crow at the right time, which is exactly in harmony with the wind. Two nines make eighteen, which represents the essence of wind, so it is a chicken; chickens hatch after eighteen days, breaking out of their shells as chicks. Two nines follow the number of the yang calendar, so chickens know the time to crow. The text says, "Kan represents a pig." The Nine Schools' Commentary on the Zhou Changes says: this takes the meaning of filth and lowliness. Six nines make fifty-four, which represents the essence of time, so it is a pig; pigs gestate for four months and give birth, in harmony with the seasonal order, which is the meaning of this. The text says, "Li represents a pheasant." Kong Yingda explains: Li represents civilization, and wild pheasants have colorful feathers, so "Li represents a pheasant."

艮為狗，《九家易》曰：艮止，主守禦也。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，故犬臣屈也，斗運行四幣，犬亦夜繞室也。火之精畏水，不敢飲，但舌舐水耳。犬鬥，以水灌之，則解也。犬近奎星，故犬淫當路，不避人者也。兌為羊。孔穎達曰：兌為說。羊者，順從之畜，故“為羊”。

The text says, "Geng represents the dog." The "Nine Schools Commentary on the Yi" explains: Geng signifies stillness, and the dog guards the gate and protects the household. The number of Geng is three; seven times nine equals sixty-three. Three represents the Big Dipper, and the Big Dipper is shaped like a dog, so dogs gestate for three months. The Big Dipper moves to the thirteenth hour when the sun rises, so dogs open their eyes on the thirteenth day. The handle of the Big Dipper is bent, so dogs lie curled; the Big Dipper circles the sky once, so dogs patrol the house at night. Dogs are the essence of fire but fear water, so they do not drink much but lick water with their tongues. When two dogs fight, watering them resolves the conflict. Dogs are also near the Kui star, so they mate openly without avoiding people. The text says, "Dui represents the sheep." Kong Yingda explains: Dui signifies joy, and the sheep is a docile animal, so it is symbolized as the sheep.

乾為首，乾尊而在上，故“為首”。坤為腹，坤能包藏含容，故“為腹”也。震為足，震動用，故“為足”。巽為股，巽為順，股順隨於足，故“巽為股”。坎為耳，坎北方，主聽，故“為耳”。離為目，離南方，主視，故“為目”。艮為手，艮為止，手亦止持於物使不動，故“艮為手”。兌為口。兌為說，口所以說言，故“兌為口”。此止孔正義。

The text says, "Qian represents the head." Kong Yingda explains: Qian is noble and occupies a high position, hence it is the head. The text says, "Kun represents the abdomen." Kong Yingda says: Kun can contain and embrace, hence it is the abdomen. The text says, "Zhen represents the foot." Kong Yingda explains: Zhen is active and has action, hence it is the foot. The text says, "Xun represents the thigh." Kong Yingda says: Xun represents compliance, and the thigh follows the foot, hence "Xun represents the thigh." The text says, "Kan represents the ear." Kong Yingda explains: Kan is in the north and governs hearing, hence it is the ear. The text says, "Li represents the eye." Kong Yingda says: Li is in the south and governs vision, hence it is the eye. The text says, "Gen represents the hand." Kong Yingda explains: Gen means to stop, and the hand can grasp external things and make them still, hence "Gen represents the hand." The text says, "Dui represents the mouth." Kong Yingda says: Dui means joy, and the mouth is used for speech, hence "Dui represents the mouth." All of these explanations are from Kong Yingda's "Justice."

乾，天也。故稱乎父。坤，地也。故稱乎母。崔覲曰：欲明六子，故先說乾稱天父，坤稱地母。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。孔穎達曰：索，求也。以求乾坤為父母，而求其子也。得父氣者為男，得母氣者為女。坤初求得乾氣，為震，故曰“長男”。坤二得乾氣，為坎，故曰“中男”。坤三得乾氣，為艮，故曰“少男”。乾初得坤氣，為巽，故曰“長女”。乾二得坤氣，為離，故曰“中女”。乾三得坤氣，為兌，故曰“少女”。此言所以生六子者也。

The text says: "Qian represents Heaven, so it is called the Father; Kun represents Earth, so it is called the Mother." Cui Jin explains that to explain the origin of the six sons' trigrams, it first says that Qian is called the Heavenly Father and Kun is called the Earthly Mother. The text continues: "Zhen obtains one yang line and thus becomes male, so it is called the Eldest Male; Xun obtains one yang line and thus becomes female, so it is called the Eldest Female; Kan obtains two yang lines and thus becomes male, so it is called the Middle Male; Li obtains two yang lines and thus becomes female, so it is called the Middle Female; Gen obtains three yang lines and thus becomes male, so it is called the Youngest Male; Dui obtains three yang lines and thus becomes female, so it is called the Youngest Female." Kong Yingda explains that "suo" means to seek or obtain, meaning that with Qian and Kun as parents, one seeks a line from the other to produce their children. Those who obtain the energy of the father trigram become male trigrams, and those who obtain the energy of the mother trigram become female trigrams. The first, second, and third seeking correspond to the first, second, and third lines, which differentiate the eldest, middle, and youngest. When Kun seeks the energy of Qian at the first line, it becomes Zhen, so it is called "Eldest Male"; when Kun seeks the energy of Qian at the second line, it becomes Kan, so it is called "Middle Male"; when Kun seeks the energy of Qian at the third line, it becomes Gen, so it is called "Youngest Male." When Qian seeks the energy of Kun at the first line, it becomes Xun, so it is called "Eldest Female"; when Qian seeks the energy of Kun at the second line, it becomes Li, so it is called "Middle Female"; when Qian seeks the energy of Kun at the third line, it becomes Dui, so it is called "Youngest Female." This is the reason for the origin of the six sons' trigrams.

乾為天，宋衷曰：乾動作不解，天亦轉運。為圜，宋衷曰：動作轉遠，非圜不能，故“為圜”。為君，虞翻曰：貴而嚴也。為父，虞翻曰：成三男，其取類也，故“為父”也。為玉，為金，崔覲曰：天體清明而剛，故“為玉，為金”。為寒，為冰，孔穎達曰：取其西北冰寒之地。崔覲曰：乾主立冬已後，冬至已前，故“為寒，為冰”也。為大赤，虞翻曰：太陽為赤，月望出入時也。崔覲曰：乾四月純陽之卦，故取盛陽色為大赤。

The text says "Qian represents Heaven." Song Zhong explains that Qian's movement never ceases, just as Heaven never stops rotating. The text says "it is circular." Song Zhong says that movement rotates and circulates continuously; without circularity, this would not be possible, hence it is circular. The text says "it represents a ruler." Yu Fan says: it takes its meaning from its dignity and authority. The text says "it represents a father." Yu Fan says: Qian generates the three yang trigrams, so in terms of analogy, it represents a father. The text says "it represents jade and metal." Cui Jin says: Heaven is clear and firm, hence it represents jade and metal. The text says "it represents cold and ice." Kong Yingda says: it takes its meaning from the cold and icy lands in the northwest. Cui Jin says: Qian governs the period after the Beginning of Winter and before the Winter Solstice, hence it represents cold and ice. The text says "it represents great red." Yu Fan says: the color of the sun is red, referring to the time when the sun and moon are visible at the full moon. Cui Jin says: Qian is the pure yang trigram in the fourth month, so it takes the color of the most vigorous yang as great red.

為良馬，虞翻曰：乾善，故良也。為老馬，《九家易》曰：言氣衰也，息至已必當復消，故“為老馬”也。為瘠馬，崔覲曰：骨為陽，肉為陰。乾純陽爻，骨多，故“為瘠馬”也。為駁馬，宋衷曰：天有五行之色，故“為駁馬”也。為木果。宋衷曰：群星著天，似果實著木，故“為木果”。

The text says, "Qian represents a good horse." Yu Fan explains: Qian is pure and benevolent, so it represents a good horse. The text says, "It represents an old horse." The Nine Families' Commentary explains: This refers to the decline of yang energy, with the vital energy reaching the position of Si and then inevitably entering a phase of decline, so it represents an old horse. The text says, "It represents a thin horse." Cui Jin explains: Bones belong to yang, flesh belongs to yin; Qian is a pure yang line, with many bones and little flesh, so it represents a thin horse. The text says, "It represents a horse with mixed colors." Song Zhong explains: Heaven has the five phases' colors, so it represents a horse with mixed colors. The text says, "It represents the fruit on a tree." Song Zhong explains: The stars are attached to heaven, like fruits attached to trees, so it represents the fruit of wood.

坤為地，虞翻曰：柔道靜。為母，虞翻曰：成三女，能致養，故“為母”。為布，崔覲曰：遍佈萬物於致養，故“坤為布”。為釜，孔穎達曰：取其化生成熟，故“為釜”也。為吝嗇，孔穎達曰：取地生物而不轉移，故“為吝嗇”也。為均，崔覲曰：取地生萬物，不擇善惡，故“為均”也。

The text says "Kun represents Earth." Yu Fan explains: the principle of flexibility and obedience is based on stillness. The text says "as a mother," Yu Fan says: Kun generates three female trigrams, capable of nurturing all things, hence it is called a mother. The text says "as a cloth," Cui Jin explains: it spreads throughout all things and nurtures them, hence "Kun is cloth." The text says "as a cooking pot," Kong Yingda explains: it takes the meaning of transforming and maturing things, hence it is called a cooking pot. The text says "as stingy," Kong Yingda says: it takes the meaning of nurturing all things without moving, hence it is called stingy. The text says "as even and level," Cui Jin explains: it takes the meaning of nurturing all things without distinguishing between good and evil, hence it is called even.

為子母牛，《九家易》曰：土能生育，牛亦含養，故“為子母牛”也。為大輿，孔穎達曰：取其能載，故“為大輿”也。為文，《九家易》曰：萬物相雜，故“為文”也。為眾，虞翻曰：物三稱群，陰為民，三陰相隨，故“為眾”也。為柄，崔覲曰：萬物依之為本，故“為柄”。其於地也為黑。崔覲曰：坤十月卦，極陰之色，故“其於色也為黑”矣。

The text says "as a mother cow." The "Nine Families Commentary" explains that earth can produce, and a mother cow can nurture her calf, so it is called a mother cow. The text says "as a large carriage." Kong Yingda explains that it takes the meaning of carrying loads, so it is called a large carriage. The text says "as ornamentation." The "Nine Families Commentary" explains that all things are mixed and form patterns, so it is called ornamentation. The text says "as a multitude." Yu Fan explains that when there are three things, they are called a group; yin symbolizes common people, and the trigram K'un consists of three yin lines, so it is called a multitude. The text says "as a handle." Cui Jin explains that all things rely on it as a foundation, so it is called a handle. The text says "in terms of color, it is black." Cui Jin explains that K'un is the tenth trigram, taking the color of extreme yin, so in terms of color, it is black.

震為雷，虞翻曰：太陽火，得水有聲，故“為雷”也。為駹，駹，蒼色。震，東方。故“為駹”。舊讀作龍。上巳為龍，非也。為玄黃，天玄地黃。震，天地之雜物，故“為玄黃”。為專，陽在初，隱靜，未出觸坤，故“專”。則乾，靜也。專，延。叔堅說以專為旉，大布。非也。此上虞義也。為大塗，崔覲曰：萬物所出在春，故“為大塗”。取其通生性也。

The text says "Zhen represents thunder." Yu Fan explains: the sun belongs to fire, and when it meets water and causes agitation, there is sound, hence it is thunder. The text says "as a horse," Yu Fan says: "horse" refers to a dark blue color, Zhen is in the east, so it is called "horse"; the old version reads it as "dragon," but since "Zhen as dragon" has already been mentioned earlier, reading it again as dragon is incorrect. The text says "as black and yellow," Yu Fan says: the sky is black and the earth is yellow, Zhen is a mixture of heaven and earth, hence it is black and yellow. The text says "as 'zhuàn'," Yu Fan says: yang is in the initial position, hidden and quiet, not yet emerging to move the yin of Kun, hence it is "zhuàn," which is the stillness of Qian; "zhuàn" means to gather and restrain without spreading. Song Zhong, who was called Shujian, interpreted "zhuàn" as "fu" and explained it as large cloth, which is incorrect. All of the above are Yu Fan's explanations. The text says "as a great road," Cui Jin explains: all things sprout in spring, hence it is "great road," taking its nature of being open and nurturing life.

為長子，虞翻曰：乾一索，故“為長子”。為決躁，崔覲曰：取其剛在下動，故“為決躁”也。為蒼筤竹，《九家易》曰：蒼筤，青也。震陽在下，根長堅剛，陰爻在中，使外蒼筤也。為萑葦。《九家易》曰：萑葦，蒹葭也。根莖叢生，蔓衍相連，有似雷行也。

The text says "as the eldest son." Yu Fan explains: Qian (Heaven) first combines with Kun (Earth) to produce Zhen (Thunder), hence it is called the eldest son. The text says "as decisive and restless." Cui Jin explains: it takes the meaning of a strong line below that moves vigorously, hence it is called decisive and restless. The text says "as young bamboo." The Nine Schools of the Book of Changes explain: "Canglang" means green; Zhen has a yang line below, resembling the deep and firm roots of bamboo, while a yin line in the middle gives it a green appearance. The text says "as reed grass." The Nine Schools of the Book of Changes explain: "Huanwei" refers to a type of water plant like phragmites, with roots and stems growing densely and connected, resembling the continuous movement of thunder.

其於馬也，為善鳴，虞翻曰：為雷，故“善鳴”也。為馵足，為作足，馬白後左足為馵；震為左，為足，為作；初陽白，故“為作足”。為的顙。的，白。顙，額也。震體頭，在口上白，故“的顙”。《詩》云：有馬白顛，是也。此上虞義也。其於稼也，為反生。宋衷曰：陰在上，陽在下，故“為反生”。謂枲豆之類，戴甲而生。其究為健，為蕃鮮。虞翻曰：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。

The text says, "Regarding horses, it refers to a horse that is good at making sounds." Yu Fan explains: Zhen (Thunder) represents thunder, hence it is good at making sounds. The text also says, "It refers to a horse with a white mark on the left hind foot, and a horse that moves its foot while walking." Yu Fan says: A white mark on the left hind foot is called "zhu." Zhen represents the left, the foot, and movement. The yang line of the first line is white, so it refers to "moving the foot." The text also says, "It refers to a horse with a white mark on its forehead." Yu Fan explains: "De" means white, and "sang" means forehead. Zhen represents the head, and white is above the mouth, hence "white forehead." The Book of Poetry says, "There is a white-horned horse," which is exactly this image. All of these are Yu Fan's explanations. The text says, "Regarding crops, it refers to things that grow in reverse." Song Zhong explains: Yin is above and Yang is below, hence "reverse growth," referring to crops like hemp and beans that sprout with their seeds still on top. The text also says, "It reaches its extreme as strong and vigorous, and becomes abundant and delicious." Yu Fan explains: Zhen and Xun are close to each other. Zhen changes to the third line, and the lower trigram reaches its extreme. Combined with the fourth line, it forms Qian (Heaven), hence "its extreme is strong and vigorous, and becomes abundant and delicious." When Xun reaches its extreme, it becomes Zao (Restlessness), which is Zhen. Thunder and wind have no form, so it is only a change in the trigram structure.

巽為木，宋衷曰：陽動陰靜，二陽動於上，一陰安靜於下，有似於木也。為風，陸績曰：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，荀爽曰：柔在初。為繩直，翟元曰：上二陽共正一陰，使不得邪僻，如繩之直。孔穎達曰：取其號令齊物，如繩直也。為工，荀爽曰：為繩木，故“為工”。虞翻曰：為近利市三倍，故“為工”。子夏曰：“工居肆”。

The text says, "Xun represents wood." Song Zhong explains: Yang is active and Yin is still; two Yang lines move above and one Yin line remains still below, resembling the movement above and stillness below of a tree. The text says, "It represents wind." Lu Ji explains: Wind is the qi of earth, and Xun is born from Kun, so it represents wind. It also takes the meaning of the root being still and the tip moving. The text says, "It represents the eldest daughter." Xun Shuang explains: A flexible line is in the initial position. The text says, "It represents a straight line." Zhai Yuan explains: The two upper Yang lines together correct the one Yin line, preventing it from being crooked, like the straightness of a rope and square. Kong Yingda explains: It takes the meaning of commanding and harmonizing all things, like the straightness of a rope and square. The text says, "It represents a craftsman." Xun Shuang explains: Xun can use the rope and square to correct wood, so it represents a craftsman. Yu Fan explains: Xun has the image of "nearby profit threefold," so it represents a craftsman. Zi Xia said, "All craftsmen work in their workshops."

為白，虞翻曰：乾陽在上，故“白”。孔穎達曰：取其風吹去塵，故絜白也。為長，崔覲曰：取風行之遠，故“為長”。為高，虞翻曰：乾陽在上，長，故“高”。孔穎達曰：取木生而高上。為進退，虞翻曰：陽初退，故“進退”。荀爽曰：風行無常，故“進退”。為木果，荀爽曰：風行或東或西，故“不果”。為臭。虞翻曰：臭，氣也。風至知氣，巽二入艮鼻，故“為臭”。《繫》曰：其臭如蘭。

The text says "as white." Yu Fan explains that since Heaven's Yang is at the top, it is white. Kong Yingda explains that wind removes dust, thus making it clean and white. The text says "as long." Cui Jin explains that since wind travels far, it is long. The text says "as high." Yu Fan explains that Heaven's Yang is at the top and thus long, so it is high. Kong Yingda explains that trees grow upward, thus being high. The text says "as advancing and retreating." Yu Fan explains that Yang is in the initial position and thus retreats, so it is advancing and retreating. Xun Shuang explains that wind moves without constant direction, so it is advancing and retreating. The text here says "as wood and fruit," which should be a mistake for "as not fruit." Xun Shuang explains that wind moves east at times and west at others, so it is "not fruit." The text says "as smell and taste." Yu Fan explains that "smell" is the scent, and wind brings the scent, so it is smell. The second line of Xun enters the mountain trigram to represent the nose, so it is smell. The Great Treatise says "its smell is like orchid."

其於人也，為宣髮，虞翻曰：為白，故“宣髮”。馬君以宣為寡髮，非也。為廣顙，變至三，坤為廣，四動成乾，為顙，在頭口上，故“為廣顙”。與震的顙同義。震一陽，故“的顙”。巽變乾二陽，故“廣顙”。為多白眼，為白，離目上向，則白眼見，故“多白眼”。為近利市三倍。變至三成坤，坤為近。四動乾，乾為得。至五成噬嗑，故稱市。乾三爻，為三倍。故“為近利市三倍”。動上成震，故其究為躁卦。八卦諸爻，唯震巽為耳。其究為躁卦。變到五成噬嗑，為市。動上成震，故“其究為躁卦”。明震內體為專，外體為躁。此上虞義。

The text says, "In terms of people, it refers to white hair." Yu Fan explains that Xun represents white, so it is called "宣发" (promoting white hair). Ma Rong interpreted "宣" as "寡发" (sparse hair), which is incorrect. The text says, "It refers to a broad forehead." Yu Fan says that Xun changes to the third line, becoming Kun, which represents breadth; the fourth line changes into Qian, which represents the forehead, located above the head's mouth, so it is called "广颡" (broad forehead), using the same method as Zhen's "的颡" (a white spot on the forehead). Zhen has only one yang line, so it is a single white spot on the forehead, "的颡"; Xun changes to include two yang lines from Qian, so it is "广颡." The text says, "It refers to many white eyes." Yu Fan explains that Xun represents white, and Li (Fire) represents upward movement of the eyes, so the white part of the eye becomes visible, hence "many white eyes." The text says, "It refers to being close to profit and gaining three times the profit." Yu Fan explains that Xun changes to the third line to become Kun, which represents nearness; the fourth line changes into Qian, which represents gaining; changing to the fifth line becomes "噬嗑" (Crushing), which refers to market; Qian has three lines, representing three times, so it is called "近利市三倍" (close to profit and gaining three times the profit). When the top line changes, it becomes Zhen, so it reaches the extreme as the "躁卦" (Restless). Among the eight trigrams, only Zhen and Xun have this concept of "究" (extreme). The text says, "It reaches the extreme as the Restless." Yu Fan explains that changing to the fifth line becomes "噬嗑" (Crushing), which refers to the market, and the top line changes into Zhen, so "its extreme is the Restless." This shows that Zhen's inner structure is "专" (specialized) and its outer structure is "躁" (restless). All of this is Yu Fan's explanation.

坎為水，宋衷曰：坎陽在中，內光明，有似於水。有溝瀆，虞翻曰：以陽闢坤，水性流通，故“為溝瀆”也。為隱伏，虞翻曰：陽藏坤中，故“為隱伏”也。為矯輮，宋衷曰：曲者更直為矯，直者更曲為輮，水流有曲直，故“為矯輮”。為弓輪。虞翻曰：可矯輮，故“為弓輪”。坎為月，月在於庚，為弓在甲，象輪，故“弓輪”也。

The text says "Kan represents water." Song Zhong explains: Kan's yang line is in the center, containing brightness, which resembles the nature of water. The text says "as a ditch or channel," Yu Fan explains: with yang opening up the earth (Kun), water flows smoothly, so it is called a ditch or channel. The text says "as hidden," Yu Fan says: yang is hidden within the yin of Kun, so it is called hidden. The text says "as bending and straightening," Song Zhong explains: to straighten a bend is called "jiao," to bend a straight line is called "rou"; water flows both in curves and straight lines, so it is called bending and straightening. The text says "as a bow and wheel," Yu Fan explains: since it can both bend and straighten, it is called a bow and wheel; Kan represents the moon, which appears like a bow in the direction of Geng and like a wheel in the direction of Ji, hence it is called "bow and wheel."

其於人也，為加憂，兩陰失心為多眚，故“加憂”。為心病，為勞而加憂，故“心病”。亦以坎為心，坎二折坤為心病。此上虞義也。為耳痛，孔穎達曰：坎，勞卦也。又主聽，聽勞則耳痛。為血卦，為赤。孔穎達曰：人之有血，猶地之水，赤，血色也。案：十一月，一陽爻生在坎，陽氣初生於黃泉，其色赤也。

The text says, "In terms of people, it signifies sorrow coming upon them." Yu Fan explains: The two yin lines of Kan lose their center and thus bring about many calamities, hence "adding sorrow." The text says, "It signifies heart disease." Yu Fan says: Because of labor and hardship, sorrow increases, hence "heart disease"; also because Kan represents the heart, and the second line of Kan breaks the body of Kun, resulting in heart disease. All of this is Yu Fan's explanation. The text says, "It signifies ear pain." Kong Yingda explains: Kan is the labor卦, and it also governs hearing; hearing with fatigue leads to ear pain. The text says, "It signifies the blood卦 and redness." Kong Yingda explains: Humans have blood, just as the earth has water; red is the color of blood. Li Dingzuo says: In the eleventh month, the first yang line arises in Kan, and yang energy first emerges from the underground spring water, its color being red.

其於馬也，為美脊。宋衷曰：陽在中央，馬脊之象也。為亟心，崔覲曰：取其內陽剛動，故心亟心也。為下首，荀爽曰：水之流，首卑下也。為薄蹄，《九家易》曰：薄蹄者在下，水趨下，趨下則流散，流散則薄弱，故“為薄蹄”也。為曳。宋衷曰：水摩地而行，故“曳”。其於輿也，為多眚。虞翻曰：眚，敗也。坤為大車，坎折坤體，故為車“多眚”也。

The text says, "Regarding a horse, it represents a horse with a strong and beautiful back." Song Zhong explains: a yang line occupying the central position corresponds to the image of a horse's back. The text says, "It represents an impatient horse." Cui Jin explains: taking its inner yang strength and movement, thus its heart is restless. The text says, "It represents a horse that lowers its head." Xun Shuang explains: the flow of water necessarily has its head low. The text says, "It represents a horse with thin hooves." The Nine Schools' Commentary on the Book of Changes explains: thin hooves are at the bottom, and water's nature is to flow downward, flowing downward leads to dispersion, and dispersion leads to weakness, thus it is thin hooves. The text says, "It represents a horse that moves dragging." Song Zhong explains: water moves by rubbing against the ground, thus it is "dragging." The text says, "Regarding a carriage, it represents much misfortune and loss." Yu Fan explains: "Sheng" means damage; the earth trigram represents a large carriage, and the water trigram breaking the earth trigram leads to the carriage having "much misfortune and loss."

為通，水流瀆，故“通”也。為月，坤為夜，以坎陽光坤，故“為月”也。為盜。水行潛竊，故“為盜”也。其於木也，為堅多心。陽剛在中，故“堅多心”。刺，棗屬也。此上虞義也。孔穎達曰：乾、震、坎，皆以馬喻。乾至健，震至動，坎至行，故皆可以馬為喻。坤則順，艮則止，巽亦順，離文明而柔順，兌柔說，皆無健，故不以馬為喻也。唯坤卦利牝馬，取其行不取其健，故曰牝也。坎亦取其行不取其健。皆外柔，故為下首。薄蹄，曳也。

The text says "as a channel," Yu Fan explains that water flows in ditches and ditches, hence it is called "as a channel." The text says "as the moon," Yu Fan says that坤 represents night, and the bright light in the center of Kan illuminates the Yin of坤, hence it is called "as the moon." The text says "as theft," Yu Fan says that water flows secretly and steals in darkness, hence it is called "as theft." The text says "when referring to trees, it is a hard and many-hearted wood," Yu Fan says that Yang is in the center, hence it is hard and many-hearted; "thorn" refers to a type of jujube tree. All of these are Yu Fan's interpretations. Kong Yingda then summarizes that Qian, Zhen, and Kan all use horses as a metaphor, because Qian is extremely strong and vigorous, Zhen is extremely active, and Kan is extremely good at movement, so they can all be compared to horses.坤 is flexible and yielding, Gen is still, Xun is also yielding, Li is civilized and yielding, and Dui is gentle and joyful, none of them have the nature of strength and vigor, so they are not compared to horses. Only the hexagram坤 says "favorable to a female horse's constancy," which takes its ability to move rather than its strength and vigor, hence it is called "female." Kan also takes its ability to move rather than its strength and vigor; these hexagrams all have a soft outer trigram, so the horse in Kan is depicted as low-headed, thin-hoofed, and dragging along.

離為火，崔覲曰：取卦陽在外，象火之外照也。為日，荀爽曰：陽外光也。為電，鄭玄曰：取火明也，久明似日，暫明似電也。為中女，荀爽曰：柔在中也。為甲冑，虞翻曰：外剛，故“為甲”。乾為首，巽繩貫甲，而在首上，故“為胄”。胄，兜鍪也。為戈兵。乾為金，離火斷乾，燥而煉之，故“為戈兵”也。

The text says "Li represents fire." Cui Jin explains: taking this hexagram's yang lines on the outside, it symbolizes fire shining outward. The text says "it represents the sun." Xun Shuang explains: sunlight radiates outward. The text says "it represents lightning." Zheng Xuan explains: taking the brightness of fire, the long-lasting brightness is like the sun, and the brief brightness is like lightning. The text says "it represents the middle daughter." Xun Shuang explains: the flexible lines are in the middle. The text says "it represents armor." Yu Fan explains: the outer part of Li is strong and the inner part is flexible, so it represents armor; Qian represents the head, Xun represents the rope used to thread the armor plates and wear them on the head, so it represents a helmet, "zhòu" is the same as "dōu móu." The text says "it represents halberds and weapons." Yu Fan explains: Qian represents metal, and Li fire melts down Qian metal, burning and tempering it, so it represents halberds and weapons.

其於人也，為大腹。象日常滿，如妊身婦，故“為大腹”。乾為大也。為乾卦，火日熯燥物，故“為乾卦”也。為鱉，為蟹，為蠃，為蚌，為龜。此五者，皆取外剛內柔也。其於木也，為折上稾。巽木在離中，體大過死。巽蟲食心，則折也。蠹蟲食口木，故“上稾”。或以離火燒巽，故折上稾。此上虞義。宋衷曰：陰在內，則空中。木中空，則上科稾也。

The text says, "In terms of humans, it represents a pregnant woman." Yu Fan explains: the image of the Li trigram is the full sun, resembling a pregnant woman, hence "great abdomen"; Qian has the meaning of being large. The text says, "It represents a dry卦." Yu Fan says: fire and the sun can dry objects, hence "Qian trigram." The text says, "It represents turtles, crabs, snails, mussels, and tortoises." Yu Fan says: these five all take the image of a hard shell and soft interior. The text says, "In terms of trees, it represents a tree that is broken in the middle and withered at the top." Yu Fan says: the Wood trigram is within the Fire trigram, the structure resembles the dying image of the Great Overpass; the Wood trigram is蛀 by insects, which eat the heart of the tree, causing it to break; the insect hollows out the trunk, hence the top withers; it can also be said that the Fire trigram burns the Wood trigram, hence the tree breaks and withers at the top. All of the above are Yu Fan's explanations. Song Zhong, however, explains: the Yin lines are inside, the tree heart becomes hollow; when the tree is hollow inside, the top part withers.

艮為山，宋衷曰：二陰在下，一陽在上。陰為土，陽為木，土積於下，木生其上，山之象也。為徑路，虞翻曰：艮為山中徑路。震陽在初，則為大塗。艮陽小，故“為徑路”也。為小石，陸績曰：艮剛卦之小，故“為小石”者也。為門闕，虞翻曰：乾為門，艮陽在門外，故“為門闕”。兩小山，闕之象也。為果蓏，宋衷曰：木實謂之果，草實謂之蓏。桃李瓜瓞之屬，皆出山谷也。為閽寺，宋衷曰：閽人主門，寺人主巷，艮為止，此職皆掌禁止者也。

The text says "Geng represents a mountain." Song Zhong explains: two yin lines are at the bottom and one yang line is at the top; yin represents earth and yang represents wood, earth accumulating at the bottom and wood growing above it, which is the image of a mountain. The text says "it represents a narrow path." Yu Fan explains: within the mountain, there is a narrow path; Zhen's yang line is in the initial position, representing a wide road, while Geng's yang line is at the top but weak, hence representing a narrow path. The text says "it represents small stones." Lu Ji explains: Geng is a strong hexagram, and among the strong ones, it is smaller, hence representing small stones. The text says "it represents a gate and pavilion." Yu Fan explains: Qian represents a gate, and Geng's yang line is outside the gate, hence representing a gate and pavilion; two small mountains facing each other form the image of a gate and pavilion. The text says "it represents fruits and melons." Song Zhong explains: the fruits on trees are called "guo," and the fruits on grasses are called "luo," and peach, plum, melon, and small gourd all grow in mountain valleys. The text says "it represents gatekeepers and attendants." Song Zhong explains: the gatekeeper is in charge of the palace gate, and the attendant is in charge of the palace alley; Geng represents stopping, and both these positions are responsible for controlling entry and exit.

為指，虞翻曰：艮手多節，故“多指”。為拘，虞翻曰：指屈伸制物，故“為拘”。拘舊作狗，上已為狗字之誤。為鼠，虞翻曰：似狗而小，在坎穴中，故“為鼠”，晉九四是也。為黔喙之屬。馬融曰：黔喙，肉食之獸，謂豺狼之屬。黔，黑也。陽元在前也。其於木也，為多節。虞翻曰：陽剛在外，故“多節”。松柏之屬。

The text says "as a finger," Yu Fan explains: "Gen represents the hand, and the hand has many joints, so it is called many fingers." The text says "as a restraint," Yu Fan says: "The finger can bend and stretch to grasp external objects, so it is called 'restraint'; the character 'restraint' was originally written as 'dog,' and earlier it was stated that 'Gen represents a dog,' so here 'dog' is a mistaken character." The text says "as a rat," Yu Fan says: "A rat is like a dog but smaller, living in the cave of Kan, so it is called a rat. The 'Jin' hexagram's line nine four, 'Jin like a shi mouse,' is this image." The text says "as a black-mouthed beast," Ma Rong explains: "Qian hui refers to carnivorous wild beasts, meaning jackals and similar animals; 'Qian' means black, and the yang line is in front, so the mouth is black and in front." The text says "as a tree with many knots," Yu Fan explains: "Yang strength is outside, so it has many knots, referring to pine and cypress."

兌為澤，虞翻曰：坎水半見，故“為澤”。宋衷曰：陰在上，令下溼，故“為澤”也。為少女，虞翻曰：坤三索，位在末，故“少”也。為巫，乾為神，兌為通，與神通氣女，故“為巫”。為口舌，兌為震聲，故“為口舌”。為毀折，二折震足，故“為毀折”。為附決，乾體未圜，故“附決”也。其於地也，為剛滷。乾二陽在下，故剛。澤水潤下，故“咸”。此上虞義。朱仰之曰：取金之剛不生也。剛滷之地不生物，故“為剛滷”者也。

The text says "Dui represents a marsh." Yu Fan explains that the water of Kan is only partially visible, hence it represents a marsh. Song Zhong explains that a yao of yin is on top, making the lower part moist, hence it represents a marsh. The text says "it represents a young woman." Yu Fan explains that Kun seeks three times from Qian and obtains Dui, and its position is last, hence it is called "young." The text says "it represents a shaman." Yu Fan says that Qian represents a spirit, Dui represents communication, and a woman who can communicate with spirits is a shaman. The text says "it represents speech and words." Yu Fan says that Dui contains the sound of Zhen, hence it represents speech and words. The text says "it represents destruction and breaking." Yu Fan says that the second line of Dui breaks and Zhen's foot is broken, hence it represents destruction and breaking. The text says "it represents attachment and decision." Yu Fan says that the body of Qian is not yet complete, hence there is an image of attachment followed by rupture. The text says "in terms of the earth, it represents hard salt-alkali land." Yu Fan says that two yang yao of Qian are below, hence it is hard; the water of the marsh flows downward, and its taste is salty. All of these are Yu Fan's explanations. Zhu Yangzhi explains that it takes the meaning of the hardness of metal which cannot produce life; salt-alkali land which is hard does not grow crops, hence it is called hard salt-alkali land.

為妾，虞翻曰：三少女，位賤，故“為妾”。為羔。羔，女使，皆取位賤，故“為羔”。舊讀以震駹為龍，艮拘為狗，兌羔為羊，皆已見上。此為再出，非孔子意也。震已為長男，又言長子，謂以當繼世、守宗廟、主祭祀，故詳舉之。三女皆言長中少，明女子各當外成，故別見之。此其大例者也。此上虞義。

The text says "as a concubine," Yu Fan explains that Dui represents a young woman obtained through three requests, who holds a low position, hence being a concubine. The text also says "as a lamb," Yu Fan says that "lamb" refers to a woman used for service, similarly taking the meaning of low status, hence being a lamb. The old version reads Zhen's "long" as "dragon," Gen's "ju" as "dog," and Dui's "gao" as "sheep," all of which have already been mentioned above. If they were repeated here, it would not conform to Confucius's original intention. Zhen has already been called the eldest son, yet here it is said "as the eldest son," because the eldest son should inherit the family line, guard the ancestral temple, and preside over sacrifices, so it is specially emphasized. The three female trigrams all mention elder, middle, and younger, indicating that women should each marry outside and establish their own households, hence being distinguished. This is the general principle of taking images in the "Sayings on the Trigrams." All of the above are Yu Fan's explanations.

有天地，然後萬物生焉。干寶曰：物有先天地而生者矣。今正取始於天地，天地之先，聖人弗之論也。故其所法象，秘自天地而還。老子曰：有物混成，先天地生，吾不知其名，強字之曰“道”。《上繫》曰：法象莫大乎天地。莊子曰：六合之外，聖人存而不論。《春秋殼梁傳》曰：不求知所不可知者，智也。而今後世浮華之學，強支離道義之門，求入虛誕之域，以傷政害民，豈非讒說殄行，大舜之所疾者乎！

The "Xugua" begins by saying: "When heaven and earth exist, then all things come into being." Ganbao explains that there were originally things existing prior to heaven and earth, but the "Xugua" only takes the standpoint of beginning from heaven and earth, because matters prior to heaven and earth are not discussed by the sages. Therefore, the images he follows all start from heaven and earth downward. Laozi says: "There is a substance that is mixed and formed, existing prior to heaven and earth. I do not know its name, so I勉强 call it the Dao." The "Xici Shang" says: "The great pattern is none greater than heaven and earth." Zhuangzi says: "What lies beyond the Six Harmonies, the sages leave it alone and do not discuss it." The "Chunqiu Guliang Zhuan" says: "Not seeking to know what cannot be known is wisdom." But later generations of superficial learning forcefully dissect the paths of righteousness, blindly pursuing the realm of emptiness and absurdity, thus harming governance and endangering the people. Is this not precisely what the "Shangshu" refers to as "false words that destroy conduct," something greatly detested by the great Yu?

盈天地之間者唯萬物，故受之以屯。屯者，盈也。荀爽曰：謂陽動在下，造生萬物於冥昧之中也。屯者，萬物之始生也。韓康伯曰：屯，剛柔始交，故為“萬物之始生也”。崔覲曰：此仲尼序文王次卦之意。不序乾坤之次者，以一生二，二生三，三生萬物，則天地次第可知，而萬物之先後宜序也。萬物之始生者，言剛柔始交，故萬物資始於乾，而資生於坤也。物生必蒙，故受之以蒙。蒙者，物之稚也。崔覲曰：萬物始生之後，漸以長稚，故言“物生必蒙”。鄭玄曰：蒙，幼小之貌，齊人謂萌為蒙也。

The *Xugua* says: "What fills the space between heaven and earth is all things, so the *Zun* hexagram follows. *Zun* means to fill." Xun Shuang explains that this refers to the movement of yang energy below, creating and generating all things in the darkness. The *Xugua* then says, "Zun means the beginning of all things." Han Kangbo explains that the *Zun* hexagram marks the initial union of yin and yang, hence it is "the beginning of all things." Cui Jin explains that this is Confucius explaining King Wen's intention in arranging the hexagram order. The reason for not first explaining the order of *Qian* and *Kun* is that one gives rise to two, two gives rise to three, and three gives rise to all things; the order of heaven and earth is naturally known, and what needs ordering is the sequence of all things. What is meant by "the beginning of all things" is that yin and yang first come together, and all things take *Qian* as their beginning and *Kun* as their birth. The *Xugua* also says, "When all things first arise, they must be in a state of confusion, so the *Meng* hexagram follows. *Meng* means the childishness of all things." Cui Jin explains that after things begin to emerge, they gradually grow from childishness to maturity, hence "things born must be in confusion." Zheng Xuan explains that "Meng" means the state of being young and small; people in Qi referred to the initial sprouting of plants as "Meng."

物稚不可不養也，故受之以需。需者，飲食之道也。荀爽曰：坎在乾上，中有離象，水火交和，故為“飲食之道”。鄭玄曰：言孩稚不養，則不長也。飲食必有訟，故受之以訟。韓康伯曰：夫有生則有資，有資則爭興也。鄭玄曰：訟，猶爭也。言飲食之會恆多爭也。訟必有眾起，故受之以師。師者，眾也。《九家易》曰：坤為眾物，坎為眾水，上下皆眾，故曰“師”也。凡制軍，萬有二千五百人為軍，天子六軍，大國三軍，次國二軍，小國一軍。軍有將，皆命卿也。二千五百人為師。師帥皆中大夫。五百人為旅，旅帥皆下大夫也。崔覲曰：因爭，必起相攻，故“受之以師”也。

The "Xugua" says: "Young things cannot be left without nourishment, so the "Xu" hexagram follows; "Xu" refers to the way of food and drink." Xun Xiang explains that in the "Xu" hexagram, the Kan trigram is above the Qian trigram, and the intermediate trigrams produce the Li trigram, indicating the harmonious interaction of water and fire, hence "the way of food and drink." Zheng Xuan explains that it refers to young things not being nourished and thus unable to grow. The "Xugua" then says, "When there is food and drink, there must be disputes, so the "Song" hexagram follows." Han Kangbo explains that since there is life, there must be sustenance, and with sustenance, disputes arise. Zheng Xuan explains that "Song" means contention, referring to frequent disputes during gatherings involving food and drink. The "Xugua" further says, "Contention must lead to the emergence of many people, so the "Shi" hexagram follows; "Shi" means multitude." The "Jiu Jia Yi" explains that Kun represents many things, Kan represents many waters, and both upper and lower parts are multitudes, hence called "Shi." In general, when organizing an army, 12,500 people form a division, the Son of Heaven has six divisions, large states have three, medium states have two, and small states have one, each with a general, who is a marquis. 2,500 people form a regiment, with a regiment commander who is a middle minister; 500 people form a company, with a company commander who is a junior minister. Cui Jin explains that since disputes inevitably lead to mutual attacks, "Shi" follows "Song."

眾必有所比，故受之以比。韓康伯曰：眾起而不比，則爭無息。必相親比，而後得寧也。比者，比也。比必有所畜，故受之以小畜。韓康伯曰：比非大通之道，則各有所畜，以相濟也；由比而畜，故曰“小畜”，而不能大也。物畜然後有禮，故受之以履。履者，禮也。韓康伯曰：履，禮也。禮所以適時用也。故既畜則須用，有用須禮也。履然後安，故受之以泰。泰者，通也。荀爽曰：謂乾來下降，以陽通陰也。姚信曰：安上治民，莫過於禮。有禮然後泰，泰然後安也。

The "Xugua" says: "When people gather together, they must have some affinity, so the next hexagram is "Bi" (Approach)." Han Kangbo explains: When people rise up but do not have mutual affinity, disputes will not cease; they must be close to each other, then they can attain peace. The "Xugua" continues: "Bi means mutual affinity; mutual affinity necessarily leads to accumulation, so the next hexagram is "Xiao Xu" (Small Accumulation)." Han Kangbo explains: Mutual affinity is not yet the great way of communication, so each has their own accumulation, to help each other; from mutual affinity to accumulation, hence it is called "Small Accumulation," and it is still not called great. The "Xugua" further says: "After things are accumulated, there is ritual, so the next hexagram is "Lv" (Walking)." Han Kangbo explains: "Lv" is ritual; ritual is used to adapt to the time; once accumulated, it must be used, and once used, there must be ritual. The "Xugua" further says: "After there is ritual, there is peace, so the next hexagram is "Tai" (Great Communication); "Tai" means communication." Xun Shuang explains: This refers to the trigram Qian coming down and meeting the trigram Kun; yang communicates with yin. Yao Xin explains: To stabilize the sovereign and govern the people, nothing is more important than ritual; with ritual comes communication, and with communication comes peace.

物不可以終通，故受之以否。崔覲曰：物極則反，故不終通而否矣。所謂城復于隍。物不可以終否，故受之以同人。韓康伯曰：否則思通，人人同志，故可出門同人，不謀而合。與人同者，物必歸焉，故受之以大有。崔覲曰：以欲從人，人必歸已，所以成大有。有大者，不可以盈，故受之以謙。崔覲曰：富貴而自遺其咎，故“有大”者“不可盈”。當須謙退，天之道也。有大而能謙必豫，故受之以豫。鄭玄曰：言國既大而有謙德，則於政事恬豫。雷出地奮豫，豫行出而喜樂之意。

The "Xugua" says: "Things cannot always be prosperous, so it is followed by the "Po" hexagram." Cui Jin explains that when things reach their extreme, they must reverse, so they cannot remain prosperous forever and turn into a state of blockage, which is what the sixth line of the "Tai" hexagram refers to as "the city returns to the moat." The "Xugua" then says, "Things cannot always be blocked, so it is followed by the "Tongren" hexagram." Han Kangbo explains that when there is blockage, one thinks of seeking communication; people with the same mind and purpose can go out and harmonize with others, without needing to deliberate and naturally agree. The "Xugua" further says, "When people harmonize, all things will certainly come to attach themselves, so it is followed by the "Dayou" hexagram." Cui Jin explains that if one can follow others' intentions, others will certainly attach themselves to oneself, thus achieving great abundance. The "Xugua" further says, "Having great possessions cannot be self-satisfied, so it is followed by the "Qian" hexagram." Cui Jin explains that being wealthy and arrogant brings self-inflicted misfortune, so those who have great possessions must not be full, and should retreat in humility, which is the way of heaven. The "Xugua" further says, "Having great possessions and being humble certainly brings ease and happiness, so it is followed by the "Yu" hexagram." Zheng Xuan explains that this refers to a country that is already strong and has humility in virtue, thus handling affairs with ease and comfort; the "Daxiang" of the "Yu" hexagram says, "Thunder emerges from the earth, Yu," where "Yu" contains the meaning of vigorous emergence and joyous happiness.

豫必有隨，故受之以隨。韓康伯曰：順以動者，眾之所隨也。以喜隨人者必有事，故受之以蠱。蠱者，事也。《九家易》曰：子利父事，備物致用，而天下治也。備物致用，立成器以為天下利，莫大於聖人。子修聖道，行父之事，以臨天下，無為而治。有事然後可大，故受之以臨。臨者，大也。荀爽曰：陽稱大，謂二陽動升，故曰“大”也。宋衷曰：事立功成，可推而大也。物大然後可觀，故受之以觀。虞翻曰：臨反成觀，二陽在上，故“可觀”也。崔覲曰：言德業大者，可以觀政於人也。

The "Xugua" says: "When there is peace and comfort, people will certainly follow, so it is followed by the "Zui" hexagram." Han Kangbo explains that those who move in accordance with the way are exactly those whom the people follow. The "Xugua" then says, "Following others with a joyful heart will certainly lead to matters, so it is followed by the "Gu" hexagram; 'Gu' means matters." The "Jiu Jia Yi" explains that a son is beneficial in carrying on his father's affairs, preparing utensils and using them to their full capacity, thus bringing order to the world. Preparing objects and using them to benefit the world, there is no one greater than the sage; the son practices the way of the sage, carries out his father's affairs, and thus can govern the world without effort. The "Xugua" also says, "Only after there are matters can there be growth, so it is followed by the "Lin" hexagram; 'Lin' means great." Xun Shuang explains that yang is called great, referring to the two yang lines moving upward in the "Lin" hexagram, hence called "great." Song Zhong explains that when an undertaking is established and achievements are completed, one can then expand and achieve greatness. The "Xugua" also says, "When things have grown large, they can be observed, so it is followed by the "Guan" hexagram." Yu Fan explains that the "Lin" hexagram reverses to form the "Guan" hexagram, with two yang lines above, hence "observable." Cui Jin explains that it refers to a person of great virtue who can display his government and teachings to the people.

可觀而後有所合，故受之以噬嗑。嗑者，合也。虞翻曰：頤中有物食，故曰“合也”。韓康伯曰：可觀，則異方合會也。物不可以苟合而已，故受之以賁。賁者，飾也。虞翻曰：分剛上文柔，故“飾”。韓康伯曰：物相合，則須飾以修外也。致飾而後亨則盡矣，故受之以剝。剝者，剝也。荀爽曰：極飾反素，文章敗，故為“剝”也。物不可以終盡，剝窮上反下，虞翻曰：陽四月，窮上，消姤至坤者也。故受之以復。崔覲曰：夫易窮則有變，物極則反於初。故剝之為道，不可終盡，而使之於復也。

The "Xugua" says: "After something is observable, there will be a union, hence the following of the "Shike" hexagram; 'Shike' means union." Yu Fan explains that when there is something edible in the mouth, it is called 'union'; Han Kangbo explains that when something is observable, people from all directions will come together. The "Xugua" then says, "Things cannot merely be a casual union, hence the following of the "Ben" hexagram; 'Ben' means ornamentation." Yu Fan explains that the "Ben" hexagram has a strong line ascending to ornament a weak line, hence it is called 'ornamentation.' Han Kangbo explains that after things have united, they need to be ornamented to improve their appearance. The "Xugua" further says, "When ornamentation reaches its peak, it becomes unobstructed, but then it is exhausted, hence the following of the "Bo" hexagram; 'Bo' means falling away." Sun Shuang explains that when ornamentation reaches its peak, it returns to its original simplicity, and the ornamentation decays, hence it is called 'falling away.' The "Xugua" then says, "Things cannot always be exhausted; when falling away reaches the upper position, it returns to the lower position." Yu Fan explains that the yang line reaches its peak at the fourth month in the upper position, declining from the "Gou" hexagram until the "Kun" hexagram. The "Xugua" then says, "Hence the following of the "Fu" hexagram." Cui Jin explains that when the way of the Book of Changes reaches its extreme, there is transformation; when things reach their peak, they return to their beginning, hence the way of falling away cannot continue endlessly, but must return to the "Fu" hexagram.

復則不妄矣，故受之以無妄。崔覲曰：物復其本，則為誠實，故言“復則無妄”矣。有無妄物，然後可畜，故受之大畜。荀爽曰：物不妄者，畜之大也。畜積不敗，故“大畜”也。物畜然後可養，故受之以頤。頤者，養也。虞翻曰：天地養萬物，聖人養賢，以及萬民。崔覲曰：大畜剛健，輝光日新，則可觀其所養，故言“物畜然後可養”也。

The "Xugua" says: "Returning to its origin eliminates falsehood, so it is followed by the "Wuwang" hexagram." Cui Jin explains that when things return to their origin, they become sincere, hence "Fu zhe Wuwang." The "Xugua" then says, "After there is something genuine, it can then be accumulated, so it is followed by the "Daxu" hexagram." Xun Shuang explains that when things are genuine, accumulation becomes great; accumulating without destruction, hence it is called "Daxu." The "Xugua" further says, "After accumulation, things can be nurtured, so it is followed by the "Yi" hexagram; 'Yi' means nurturing." Yu Fan explains that heaven and earth nurture all things, and the sage nurtures virtuous talents and the people; Cui Jin explains that "Daxu" is strong and sincere, with daily renewal, so one can observe what it nurtures, hence "wu xu zhen er ke yang."

不養則不可動，故受之以大過。虞翻曰：人頤不動則死，故“受之以大過”。大過否卦，棺槨之象也。物不可以終過，故受之以坎。坎者，陷也。韓康伯曰：過而不已，則陷沒也。陷必有所麗，故受之以離。離者，麗也。韓康伯曰：物極則變，極陷則反所麗。

The "Xugua" says: "Without nurturing and supporting, there can be no movement, so it is followed by the hexagram of Da Guo." Yu Fan explains that if a person's mouth and throat do not move, they will starve to death, hence "it is followed by Da Guo." The hexagram of Da Guo comes from the hexagram of Pinyin, symbolizing a coffin and outer covering. The "Xugua" then says, "Things cannot go beyond their limits continuously, so it is followed by the hexagram of Kan." Kan represents a pitfall. Han Kangbo explains that if one goes beyond limits without stopping, they will fall into a pit. The "Xugua" further says, "When falling into a pit, there must be something to rely on, so it is followed by the hexagram of Li." Li represents reliance and attachment. Han Kangbo explains that when things reach their extreme, they change; when falling to the extreme, they turn to rely on something.

有天地，虞翻曰：謂天地否也。然後有萬物。謂否反成泰，天地壹壺，萬物化醇，故“有萬物”也。有萬物，然後有男女。謂泰已有否，否三之上，反正成咸。艮為男，兌為女，故有男女。有男女，然後有夫婦。咸反成恆，震為夫，巽為婦，故“有夫婦”也。有夫婦，然後有父子。謂咸上覆乾成遁，乾為父，艮為子，故“有父子”。有父子，然後有君臣。謂遁三復坤成否，乾為君，坤為臣，故“有君臣”也。有君臣，然後有上下。否乾君尊上，坤臣卑下。天尊地卑，故“有上下”也。有上下，然後禮義有所錯。錯，置也。謂天、君、父、夫象尊，錯上。地、婦、臣、子禮卑，錯下。坤地道、妻道、臣道，故“禮義有所錯”者也。此上虞義。

The lower part of the "Xu Gua" says, "There are heaven and earth." Yu Fan explains that here heaven and earth refer to the "Po" hexagram. It says, "Then there are myriad things." Yu Fan says this refers to the "Po" hexagram turning into the "Tai" hexagram through reversal. The energies of heaven and earth intermingle and interact, thus giving rise to the generation and flourishing of myriad things, so "there are myriad things." It says, "There are myriad things, then there are men and women." Yu Fan says that the "Tai" hexagram already contains the image of "Po." The third line of the "Po" hexagram moves upward to the top position, each returning to its proper place to form the "Xian" hexagram. The "Gen" trigram represents male and the "Dui" trigram represents female, so "there are men and women." It says, "There are men and women, then there are husband and wife." Yu Fan says that the "Xian" hexagram turns into the "Heng" hexagram through reversal. The "Zhen" trigram represents husband and the "Xun" trigram represents wife, so "there are husband and wife." It says, "There are husband and wife, then there are father and son." Yu Fan says that the top line of the "Xian" hexagram returns to the "Qian" trigram to form the "Dun" hexagram. The "Qian" trigram represents father and the "Gen" trigram represents son, so "there are father and son." It says, "There are father and son, then there are sovereign and subject." Yu Fan says that the third line of the "Dun" hexagram returns to the "Kun" trigram to form the "Po" hexagram. The "Qian" trigram represents sovereign and the "Kun" trigram represents subject, so "there are sovereign and subject." It says, "There are sovereign and subject, then there are superior and inferior." Yu Fan says that in the "Po" hexagram, the "Qian" trigram, representing sovereign, is exalted above and the "Kun" trigram, representing subject, is humble below. Heaven is exalted and earth is humble, so "there are superior and inferior." It says, "There are superior and inferior, then rites and morality have their place." Yu Fan says that "错" means to place or arrange. The images of heaven, sovereign, father, and husband are exalted, and they are placed above; the images of earth, wife, subject, and son are humble, and they are placed below. The "Kun" trigram represents the way of earth, the way of wife, and the way of subject, so it is said that "rites and morality have their place." All of the above are Yu Fan's explanations.

干寶曰：錯，施也。此詳言人道、三綱、六紀有自來也。人有男女陰陽之性，則自然有夫婦配合之道。有夫婦配合之道，則自然有剛柔尊卑之義。陰陽化生，血體相傳，則自然有父子之親。以父立君，以子資臣，則必有君臣之位。有君臣之位，故有上下之序。有上下之序，則必禮以定其體，義以制其宜，明先王制作，蓋取之於情者也。上經始於乾坤，有生之本也。下經始於咸恆，人道之首也。易之興也。當殷之末世，有妲已之禍；當周之盛德，有三母之功，以言天不地不生，夫不婦不成，相須之至，王教之端。故《詩》以《關雎》為國風之始，而《易》於咸恆備論，禮義所由生也。

Ganbao offers another interpretation of the phrase "礼义有所错" (the proper application of rites and morality is in error): "错" means to carry out. This passage elaborates on the origin of the three main principles and six regulations in human relations. Humans have the nature of male and female, yin and yang, so naturally there is the way of husband and wife; once there is the way of husband and wife, there naturally arises the principles of firmness and flexibility, respect and hierarchy; yin and yang generate and nurture, and bloodlines and bodies are passed down generation after generation, so naturally there is the affection between father and son; from the position of the father, the position of the ruler is established, and from the position of the son, the position of the subject is derived, so there must be the names of ruler and subject; once there is the name of ruler and subject, there is the order of above and below; once there is the order of above and below, it is necessary to use rites to establish the proper relations and to use morality to determine what is appropriate. Thus, the rites and music established by the ancient kings were all derived from human feelings. The Upper Classic begins with Qian and Kun, which are the fundamental principles of the generation of all things; the Lower Classic begins with the hexagrams Xian and Heng, which are the beginning of human relationships. The emergence of the Book of Changes coincided with the end of the Shang dynasty, when there was the disaster caused by Daji; it also coincided with the flourishing virtue of the Zhou dynasty, when there were the contributions of three virtuous mothers, Tai Jiang, Tai Ren, and Tai Si. This shows that heaven cannot produce without earth, and a husband cannot be complete without a wife; they depend on each other to the extreme, which is the beginning of the royal teachings. Therefore, the Book of Poetry begins with Guanshui as the first poem of the National Songs, and the Book of Changes elaborately discusses the hexagrams Xian and Heng, from which rites and morality arise.

夫婦之道，不可以不久也，故受之以恆。恆者，久也。鄭玄曰：言夫婦當有終身之義，夫婦之道，謂咸恆也。物不可以終久於其所，故受之以遁。遁者，退也。韓康伯曰：夫婦之道，以恆為貴。而物之所居，不可以不恆，宜與時升降，有時而遁者也。物不可以終遁，故受之以大壯。韓康伯曰：遁，君子以遠小人。遁而後通，何可終邪？陽盛陰消，君子道勝也。物不可以終壯，故受之以晉。晉者，進也。崔覲曰：不可終壯於陽盛，自取觸藩，宜柔進而上行，受茲錫馬。進必有所傷，故受之以明夷。夷者，傷也。《九家易》曰：日在坤下，其明傷也，言晉極當降復入於地，故曰“明夷”也。

The "Xugua" says: "The way of husband and wife cannot be without enduring, so it is followed by the hexagram of "Heng" (Permanence); Heng means enduring." Zheng Xuan explains that this refers to the meaning of husband and wife being devoted to each other for life. The way of husband and wife is represented by the hexagrams "Xian" (Attraction) and "Heng" (Permanence). The "Xugua" then says, "Things cannot remain in one place forever, so it is followed by the hexagram of "Dun" (Retreat); Dun means retreat." Han Kangbo explains that the way of husband and wife values enduring, but the position of things cannot remain fixed. They should follow the changes of circumstances, so sometimes retreat is necessary. The "Xugua" further says, "Things cannot always retreat, so it is followed by the hexagram of "Dazhuang" (Great Strength)." Han Kangbo explains that "Dun" is the retreat of a gentleman from small people. After retreat comes success, so how could one always retreat? When yang is strong and yin declines, this is the way of the gentleman's victory. The "Xugua" further says, "Things cannot always be strong, so it is followed by the hexagram of "Jin" (Progress); Jin means progress." Cui Jin explains that one cannot always be strong in yang, otherwise one would fall into the困境 of a ram butting against a fence. One should be gentle and advance upward, thus receiving the reward of "Kanghou was given many horses and numerous offspring" in the hexagram of "Jin." The "Xugua" further says, "Progress will certainly result in some injury, so it is followed by the hexagram of "Mingyi" (Brightening of the Sun); Yi means injury." The "Jiu Jia Yi" explains that the sun is below the earth, its brightness is injured; this refers to the hexagram "Jin" reaching its peak and then descending back into the earth, hence called "Mingyi."

傷於外者必反於家，故受之以家人。虞翻曰：晉時在外，家人在內，故反家人。韓康伯曰：傷於外者，必反諸內矣。家道窮必乖，故受之以睽。睽者，乖也。韓康伯曰：室家至親，過在失節。故家人之義，唯嚴與敬，樂勝則流，禮勝則離。家人尚嚴，其弊必乖者也。乖必有難，故受之以蹇。蹇者，難也。崔覲曰：二女同居，其志乖而難生，故曰“乖必有難”也。物不可以終難，故受之以解。解者，緩也。崔覲曰：蹇終則來碩吉，利見大人，故言“不可終難，故受之以解”者也。緩必有所失，故受之以損。崔覲曰：宥罪緩死，失之則僥倖，有損於政刑，故言“緩必有所失，受之以損”。

The "Xu Gua" says: "Those who are injured outside will certainly return home, so it is followed by the "Family" hexagram." Yu Fan explains that during the "Jin" hexagram, one is outside, and during the "Family" hexagram, one is inside, so it moves from "Jin" back to "Family." Han Kangbo explains that those who are injured outside will certainly return to the inner family. The "Xu Gua" then says, "When the family's way is in distress, there will be separation, so it is followed by the "Kui" hexagram; 'Kui' means separation." Han Kangbo explains that within the family, there is the closest intimacy, and mistakes often arise from losing proper restraint, so the meaning of governing the family lies in strictness and respect. Excess in joy leads to indulgence, and excess in etiquette leads to distance, so governing the family emphasizes strictness, and its drawback is inevitably separation. The "Xu Gua" also says, "Separation inevitably brings hardship, so it is followed by the "Jian" hexagram; 'Jian' means hardship." Cui Jin explains that in the "Kui" hexagram, two women living together have discordant hearts, and hardship arises from this, hence saying "separation inevitably brings hardship." The "Xu Gua" also says, "Things cannot remain in hardship forever, so it is followed by the "Jie" hexagram; 'Jie' means relief." Cui Jin explains that the "Jian" hexagram ends at the sixth line, "Going through hardship, returning with great gain, auspicious, beneficial to see a great man," hence saying "since hardship cannot last forever, it is followed by relief." The "Xu Gua" also says, "Relief inevitably leads to loss, so it is followed by the "Sun" hexagram." Cui Jin explains that leniency towards criminals and delay in execution, when improper, leads people to take chances, thereby damaging the authority of laws and decrees, hence saying "relief inevitably leads to loss, so it is followed by loss."

損而不已必益，故受之以益。崔覲曰：損終則弗損，益之，故言“損而不已必益”。益而不已必決，故受之以夬。夬者決也。韓康伯曰：益而不已則盈，故必“決也”。決必有遇，故受之以姤。姤者，遇也。韓康伯曰：以正決邪，必有喜遇。物相遇而後聚，故受之以萃。萃者，聚也。崔覲曰：天地相遇，品物咸章，故言“物相遇而後聚”也。聚而上者謂之升，故受之以升。崔覲曰：用大牲而致孝享，故順天命而升為王矣，故言“聚而上者謂之升”。

The "Xugua" says: "If reduction continues without stopping, it must lead to increase, hence the following hexagram is "Yi" (Benefit)." Cui Jin explains that the hexagram "Sun" (Reduction) ends with the top line "Not reducing nor benefiting," thus saying "reduction without stopping must lead to increase." The "Xugua" then says, "If increase continues without stopping, it must lead to overflow, hence the following hexagram is "Guai" (Decision)." Han Kangbo explains that if increase is not stopped, it will become full, thus inevitably leading to overflow. The "Xugua" further says, "If decision is made, there must be an encounter, hence the following hexagram is "Gou" (Meeting)." Han Kangbo explains that by properly deciding against evil, there must be a pleasant encounter. The "Xugua" further says, "When things meet, they then gather, hence the following hexagram is "Cui" (Gathering)." Cui Jin explains that the "Tuan" of "Gou" says, "Heaven and Earth meet, and all things become distinct," thus saying "things meet and then gather." The "Xugua" further says, "When gathering rises upward, it is called ascending, hence the following hexagram is "Sheng" (Ascending)." Cui Jin explains that by offering great sacrifices to express filial piety and reverence, one ascends in accordance with the mandate of Heaven to become king, thus saying "gathering and rising upward is called ascending."

升而不已必困，故受之以困。崔覲曰：冥升在上，以消不富，則窮，故言“升而不已必困”也。困乎上者必反下，故受之以井。崔覲曰：困及于臲卼，則反下以求安，故言“困乎上必反下”。井道不可不革，故受之以革。韓康伯曰：井久則濁穢，宜革易其故。革物者莫若鼎，故受之以鼎。韓康伯曰：革，去故。鼎，取新。既以去故，則宜制器立法以治新也。鼎，所以和齊生物成新之器也，故取象焉。主器者莫若長子，故受之以震。震者，動也。崔覲曰：鼎所烹飪，享於上帝。主此器者，莫若冢嫡，以為其祭主也，故言“主器者莫若長子”。

The "Xugua" says: "When ascending without ceasing, one must eventually be in困境, so it is followed by the "Kun" hexagram." Cui Jin explains that the sixth line at the top of the "Sheng" hexagram, "Ming Sheng," is at the highest position, thus diminishing its wealth, leading to exhaustion, hence saying "ascending without stopping will inevitably lead to困境." The "Xugua" then says, "Those who are in困境 at the top must return to the lower position, so it is followed by the "Jing" hexagram." Cui Jin explains that when one reaches the state of "Nie Wu" (unstable) in the sixth line of the "Kun" hexagram, they must return to the lower position to seek security, hence saying "those in困境 at the top must return to the lower." The "Xugua" further says, "The principle of the well is that it cannot remain unchanged, so it is followed by the "Ge" hexagram." Han Kangbo explains that well water becomes turbid over time, so it must remove the old and outdated. The "Xugua" also says, "There is no better way to transform things than with the ding (cauldron), so it is followed by the "Ding" hexagram." Han Kangbo explains that "Ge" is about removing the old, while "Ding" is about adopting the new; after removing the old, one should create tools and establish laws to manage the new situation. The ding is a vessel that harmonizes five flavors and produces new things, hence it is taken as a symbol. The "Xugua" further says, "There is no one more suitable than the eldest son to be in charge of the ancestral temple vessels, so it is followed by the "Zhen" hexagram; Zhen means movement." Cui Jin explains that the food cooked in the ding is used for sacrifices to the heavenly gods; there is no one more suitable than the legitimate eldest son to be in charge of this vessel, and he serves as the sacrificial leader, hence saying "there is no one more suitable than the eldest son to be in charge of the vessels."

物不可以終動，止之，故受之以艮。艮者，止也。崔覲曰：震極則征凶，婚媾有言，正須止之，故言“物不可以終動”，故“止之”也。物不可以終止，故受之以漸。漸者，進也。虞翻曰：否三進之四，巽為進也。進必有所歸，故受之以歸妹。虞翻曰：震嫁兌，兌為妹。嫁，歸也。得其所歸者必大，故受之以豐。豐者，大也。崔覲曰：歸妹者，侄、娣、媵國三人，九女為大援，故言“得其所歸者必大”也。窮大者必失其居，故受之以旅。崔覲曰：諺云：作者不居，況窮不甚，而能處乎？故乎獲罪去邦，羈旅於外也。

The "Xu Gua" says: "Things cannot remain in constant turmoil; they must be stopped, hence the "Gen" hexagram is used next; Gen means to stop." Cui Jin explains that when "Zhen" reaches its extreme, there is a warning of "traveling brings danger" and "marriage and union have words," so it is necessary to stop it, hence "things cannot remain in constant motion" and "they must be stopped." The "Xu Gua" then says: "Things cannot remain in constant stillness; hence the "Jian" hexagram is used next; Jian means progress." Yu Fan explains that the third line of "Po" hexagram moves to the fourth position to form "Jian," and "Xun" represents progress. The "Xu Gua" further says: "Progress must have a destination, hence the "Gui Mei" hexagram is used next." Yu Fan explains that "Zhen" marries "Dui," and "Dui" represents the younger sister; "marriage" means "returning." The "Xu Gua" further says: "Those who have reached their destination will surely grow strong, hence the "Feng" hexagram is used next; Feng means great." Cui Jin explains that "Gui Mei" includes a niece, a younger sister, and a maid servant, marrying three countries with nine women, providing great support, hence "those who have reached their destination will surely grow strong." The "Xu Gua" further says: "When strength reaches its extreme, it will surely lose its dwelling, hence the "Lv" hexagram is used next." Cui Jin explains that a proverb says, "The person who builds a house often cannot live in it," and何况 those who reach the extreme and do not know restraint, how can they remain in peace? Hence they commit a crime and are exiled from their country, living as wanderers.

旅而無所容，故受之以巽。巽者，入也。韓康伯曰：旅而無所容，以巽則得所入也。入而後說之，故受之以兌。兌者，說也。虞翻曰：兌為講習，故學而進習之，不亦說乎。說而後散之，故受之以渙。渙者，離也。虞翻曰：風以散物，故“離”也。物不可以終離，故受之以節。韓康伯曰：夫事有其節，則物之所同守，而不散越也。節而信之，故受之以中孚。韓康伯曰：孚，信也。既已有節，宜信以守之矣。

The "Xugua" says: "When one is a traveler without a place to stay, it is therefore followed by the "Xun" hexagram; Xun means to enter." Han Kangbo explains that when one is a traveler without a place to stay, using the principle of yielding and compliance can lead to finding a place to stay. The "Xugua" then says, "After entering, there is joy, so it is followed by the "Dui" hexagram; Dui means joy." Yu Fan explains that Dui represents discussion and study, hence the "Analects" says, "Learning and reviewing it from time to time, is not joyous?" The "Xugua" further says, "After joy, there is dispersion, so it is followed by the "Huan" hexagram; Huan means dispersion." Yu Fan explains that wind can scatter all things, hence it is called "Li." The "Xugua" also says, "Things cannot always be dispersed, so it is followed by the "Jie" hexagram." Han Kangbo explains that when there is a measure, it becomes the standard for all things, preventing them from scattering. The "Xugua" further says, "When there is a measure, one must hold it with sincerity, so it is followed by the "Zhongfu" hexagram." Han Kangbo explains that "fu" means sincerity; once there is a measure, one should hold it with sincerity.

有其信者必行之。故受之以小過。韓康伯曰：守其信者，則失貞而不諒之道，而以信為過也。故曰“小過”。有過物者必濟，故受之以既濟。韓康伯曰：行過乎恭，禮過乎儉，可以矯世勵俗，有所濟也。物不可窮也，故受之以未濟終焉。韓康伯曰：有為而能濟者，以已窮物。物窮則乖，功極則亂，其可濟乎？故“受之以未濟”。

The "Xugua" says: "A person of sincerity and trust will certainly put it into practice, so it is followed by the hexagram of Xiao Guo." Han Kangbo explains: One who clings rigidly to sincerity will lose the proper balance of "zheng er bu liang," which means being steadfast without being overly narrow-minded. To take sincerity to an extreme is called "Xiao Guo" (minor excess). The "Xugua" then says: "Those who act beyond the ordinary will certainly achieve success, so it is followed by the hexagram of Ji Ji." Han Kangbo explains: Actions that are overly respectful and expenditures that are excessively frugal can correct the customs and inspire the people, thus achieving success. Finally, the "Xugua" says: "Things cannot be exhausted, so it is concluded with the hexagram of Wei Ji." Han Kangbo explains: Those who accomplish things achieve success by exhausting external things. When things are exhausted, they will deviate; when achievements reach their peak, disorder will arise. How then can success be achieved? Therefore, it is followed by "Wei Ji."

韓康伯曰：雜卦者，雜糅眾卦，錯綜其義，或以同相類，或以異相明矣。乾剛坤柔，虞翻曰：乾剛金堅，故“剛”。坤陰和順，故“柔”也。比樂師憂。虞翻曰：比五得位，建萬國，故“樂”。師三失位，輿尸，故“憂”。臨觀之意，或與或求。荀爽曰：臨者，教思無窮，故為“與”。觀者，觀民設教，故為“求”也。屯見而不失其居，蒙雜而著。虞翻曰：陰出初震，故“見”。盤桓利居貞，故“不失其居”。蒙二陽在陰位，故“雜”。初雜為交，故“著”。

Han Kangbo provided a general explanation of the "Zazha" (Miscellaneous Hexagrams): The term "Zazha" refers to the combination of various hexagrams, interweaving their meanings. Sometimes similar ones are compared, and sometimes opposite ones are contrasted. The "Zazha" states "Qian is strong and Kun is gentle." Yu Fan explained that Qian is like metal's firmness, hence "strong"; Kun is yin and harmonious, hence "gentle." The "Zazha" says "Bi is joy and Shi is sorrow." Yu Fan explained that the hexagram Bi has the fifth line in the correct position, capable of establishing myriad states, hence "joy"; the hexagram Shi has the third line in an incorrect position, leading to the calamity of "carriage corpses," hence "sorrow." The "Zazha" says "Lin and Guan express the idea of giving or seeking." Xu Shuang explained that the hexagram Lin's Great Image says "teaching thoughts are endless," hence "giving"; the hexagram Guan observes people's conditions to establish education, hence "seeking." The "Zazha" says "Zun appears but does not lose its dwelling, Meng is mixed but clear." Yu Fan explained that the hexagram Zun has the first line of Zhen (Thunder) emerging from the yin in the middle, hence "appears"; the first line of Zun says "hesitating, advantageous to dwell and be firm," hence "does not lose its dwelling." The hexagram Meng has two yang lines in yin positions, hence "mixed"; the first line is mixed and intersects, hence "clear."

震，起也。艮，止也。震陽動行，故“起”。艮陽終止，故“止”。損益，衰盛之始也。損，泰初益上，衰之始。益，否上益初，盛之始。大畜，時也。無妄，災也。大畜五之復二成臨，時舍坤二，故“時”也。無妄上之遁初，子弒父故“災”者也。萃聚，而升不來也。坤眾在內，故“聚”。升五不來之二，故不來之內曰來也。謙輕，而豫怡也。謙位三，賤，故“輕”。豫薦樂祖考，故“怡”。怡或言怠也。噬嗑，食也。賁，無色也。頤中有物，故“食”。賁，離日在下，五動，巽白，故“無色”也。

The "Zagua" says, "Zhen (Thunder) signifies movement; Gen (Mountain) signifies stillness." Yu Fan explains: Zhen is characterized by the movement and progression of yang, hence it is called "movement"; Gen is characterized by the termination of yang without further advancement, hence it is called "stillness." The "Zagua" says, "Xin (Loss) and Yi (Gain) signify the beginning of decline and prosperity." Yu Fan explains: Xin is the initial line of Tai (Peace) moving up to the upper line, which marks the beginning of decline; Yi is the upper line of Pinyin (Obstruction) moving down to the initial line, which marks the beginning of prosperity. The "Zagua" says, "Da Xu (Great Accumulation) signifies timing; Wu Wang (Unwarranted Expectation) signifies calamity." Yu Fan explains: Da Xu is formed by the intersection of the fifth line of Da Xu with the second line of Fu (Return), resulting in Lin (Approach), and the timing is determined by the cessation at the second line of Kuan (Earth), hence it is called "timing"; Wu Wang is formed by the upper line of Duan (Retreat) moving to the initial position, which resembles the image of a son killing his father, hence it is called "calamity." The "Zagua" says, "Cui (Gathering) and Sheng (Rising) signify gathering but rising does not come." Yu Fan explains: The presence of Kuan (Earth) within signifies "gathering"; the fifth line of Sheng does not descend to the second position, hence it is said "does not come," and coming from outside to inside is called "coming." The "Zagua" says, "Qian (Humility) signifies lightness, and Yu (Joy) signifies ease." Yu Fan explains: The main line of Qian is at the third position, which is a low position, hence it is called "lightness"; the "Great Image" of Yu mentions offering joy to ancestors, hence it is called "ease," and "ease" can also be interpreted as "laziness." The "Zagua" says, "Shi He (Crushing the Bones) signifies eating; Ben (Beauty) signifies colorlessness." Yu Fan explains: Having something in the mouth signifies "eating"; in Ben, the sun is at the lower position, and the fifth line moves with Xun (Wind) becoming white, hence it is called "colorless."

兌見，而巽伏也。兌陽息二，故“見”。則見龍在田，巽乾初入陰，故“伏”也。隨，無故也。蠱，則飾也。否上之初，君子弗用，故“無故也”。蠱，泰初上飾坤，故“則飾也”。剝，爛也。復，反也。剝生於姤，陽得陰熟，故爛。復剛反初。晉，晝也。明夷，誅也。誅，傷也。離日在上，故“晝也”。明入地中故“誅也”也。此上並虞義。干寶曰：日上中，君道明也。明君在上，罪惡必刑也。

The "Zage" says, "Dui appears, and Xun is hidden." Yu Fan explains: Dui is the emergence of yang energy at the second line, hence "appears," just as in the "Qian" hexagram's Nine in the Second, "a dragon appears in the field." Xun is the initial line of Qian entering yin, hence "hidden." The "Zage" says, "Su follows without cause; Gu is ornamentation." Yu Fan says: "Su" is the top line of the "Pu" hexagram moving to the first position, and the gentleman is not used by the world, hence "without cause." "Gu" is the initial line of the "Tai" hexagram moving upward to adorn the Kun body, hence "ornamentation." The "Zage" says, "Bo is decay; Fu is return." Yu Fan says: "Bo" arises from the "Gu" hexagram, with yang being consumed by yin until it becomes rotten, hence "decay." "Fu" is the strong line returning to the first position. The "Zage" says, "Jin is day; Mingyi is punishment." Yu Fan says: "Punishment" means injury; the sun is above, hence "day"; light entering the earth, hence "punishment." All these are Yu Fan's explanations. Ganbao, however, explains: the sun rising to the middle heaven represents the flourishing of the sovereign's way; a virtuous sovereign above ensures that wrongdoing is punished.

井通，而困相遇也。虞翻曰：泰初之五為井，故“通”也。困三遇四，故“相遇也”。咸，速也。恆，久也。相感者，不和而至，故“速也”。日月久照，四時久成，故“久也”。渙，離也。節，止也。渙散故“離”。節制度數故“止”。解，緩也。蹇，難也。雷動出物，故“緩”。蹇險在前，故“難”。睽，外也。家人，內也。離女在上，故“外也”。家人女正位乎內，故“內”者也。否泰，反其類也。否反成泰，泰反成否，故“反其類”。終日乾乾，反覆之道。

The "Zagua" says, "Well is unobstructed, and困 meets." Yu Fan explains: The "Tai" hexagram's first line moves up to the fifth position to form the "Well" hexagram, hence it is "unobstructed"; the "Kun" hexagram's third line meets the fourth line, hence it is "meeting." The "Zagua" says, "Xian is quick; Heng is enduring." Yu Fan says: Mutualsympathetic response occurs without needing adjustment, hence it is "quick"; the sun and moon shine for a long time, and the four seasons last long, hence it is "enduring." The "Zagua" says, "Huan is separation; Jie is restraint." Yu Fan says: Dispersal is "separation," and Jie has regulations and limits, hence it is "restraint." The "Zagua" says, "Jie is slow; Jian is difficulty." Yu Fan says: Thunder moves and all things are born, hence it is "slow"; obstacles are ahead, hence it is "difficulty." The "Zagua" says, "Kui is external; Jiaoren is internal." Yu Fan says: The "Kui" hexagram has the female trigram above, hence it is "external"; the "Jiaoren" hexagram has the woman in the correct position internally, hence it is "internal." The "Zagua" says, "Po and Tai are opposites." Yu Fan says: The "Po" hexagram reverses to become the "Tai" hexagram, and the "Tai" hexagram reverses to become the "Po" hexagram, hence it is "opposites"; the "Qian" hexagram's nine in the third line "dwells day and night," which is the way of going back and forth.

大壯，則止。遁，則退也。大壯止陽，陽故“止”。遁陰消陽，陽故“退”。巽為退者也。大有，眾也。同人，親也。五陽並應，故“眾也”。夫婦同心，故“親也”。革，去故也。鼎，取新也。革更，故“去”。鼎亨飪，故“取新也”。小過，過也。中孚，信也。五以陰過陽，故“過”。信及遁魚，故“信也”。豐，多故。親寡，旅也。豐大，故“多”。旅無容，故“親寡”。六十四象，皆先言卦及道其指。至旅體離四，焚棄之行，又在旅家，故獨先言親寡，而後言旅。此上虞義。

The "Zage" says, "Da Zhuang means to stop; Dun means to retreat." Yu Fan explains: "Da Zhuang represents yang being strong and knowing when to stop, so yang is 'stop.' Dun represents yin consuming yang, so yang is 'retreat.' Xun has the image of retreat and concealment." The "Zage" says, "Da You means multitude; Tong Ren means intimacy." Yu Fan says: "Da You represents many yang lines coming together in response, so it is 'multitude.' Tong Ren is like a husband and wife with united hearts, so it is 'intimacy.'" The "Zage" says, "Ge means to discard the old; Ding means to take the new." Yu Fan explains: "Ge represents change, so it is 'discarding the old.' Ding represents cooking, so it is 'taking the new.'" The "Zage" says, "Xiao Guo means excess; Zhong Fu means trust." Yu Fan says: "Xiao Guo refers to the fifth line overcoming yang with yin, so it is 'excess.' Zhong Fu represents trust reaching even hidden fish, so it is 'trust.'" The "Zage" says, "Feng means many troubles; Qin Guo means a traveler." Yu Fan explains: "Feng represents grandeur, so it is 'many.' Ling represents being without a place to stay, so it is 'few close relatives.'" The images of the sixty-four hexagrams all first mention the hexagram name and then explain its meaning; only Ling is an exception because it is associated with Li and has the nine in the fourth line with the action of 'burning its dwelling,' which indicates being cast out, and it is in a situation of being a traveler, so it specially mentions 'few close relatives' first and then 'traveler.' All of these are Yu Fan's explanations.

離上，而坎下也。韓康伯曰：火炎上，水潤下也。小畜，寡也。履，不處也。虞翻曰：乾四之坤初成震，一陽在下，故“寡也”。乾三之坤上成剝，剝窮上失位，故“不處”。需，不進也。訟，不親也。險在前也，故“不進”。天水違行，故“不親也”。大過，顛也。顛，殞也。頂載澤中，故“顛也”。姤，遇也，柔遇剛也。坤遇乾也。漸，女歸待男行也。兌為女，艮為男，反成歸妹，巽成兌，故“女歸待”。艮成震，乃行，故“待男行也”。頤，養正也。謂養三五，五之正為功，三出坎為聖，故曰“頤養正”。與蒙以養正聖功同義也。

The "Zagua" says, "Li on top, and Kan below." Han Kangbo explains: fire has an upward nature, and water has a downward nature. The "Zagua" says, "Xiu, is few; Lu, is not staying." Yu Fan explains: "Xiu" is formed by exchanging the fourth line of Qian and the first line of Kun, resulting in Zhen. One yang is below, so it is called "few." "Lu" is formed by exchanging the third line of Qian and the top line of Kun, resulting in "Bo." "Bo" reaches its limit at the top and loses its position, so it is called "not staying." The "Zagua" says, "Xu, is not advancing; Song, is not close." Yu Fan says: "Xu" has danger in front, so it is called "not advancing." "Song" is heaven and water moving in opposite directions, so it is called "not close." The "Zagua" says, "Da Guo, is overturning." Yu Fan says: "Overturning" means falling down. The beam is placed on top of a marsh, so it is called "overturning." The "Zagua" says, "Gou, is meeting, a soft meeting with a strong." Yu Fan says: this is the meeting of Kun yin and Qian yang. The "Zagua" says, "Jian, is a woman returning, waiting for a man to act." Yu Fan says:兑 represents a woman, and Gen represents a man. "Jian" reverses to become "Gui Mei," where Xun changes into兑, so it is called "a woman returning." Gen changes into Zhen, and then action is taken, so it is called "waiting for a man to act." The "Zagua" says, "Yi, is nurturing correctness." Yu Fan says: this refers to nurturing the third line and the fifth line. The fifth line returns to correctness and achieves success, and the third line emerges to form Kan, which represents a sage. Therefore, it is called "nurturing correctness," which is the same meaning as the "Meng · Tu" saying, "Meng is nurturing correctness, which is the achievement of a sage."

既濟，定也。濟成六爻，得位定也。歸妹，女之終也。歸妹，人之終始。女終於嫁，從一而終，故“女之終也”。未濟，男之窮也。否艮為男位。否五之二，六爻失正，而來下陰。未濟主月晦，乾道消滅，故“男之窮也”。夬，決也，剛決柔也。君子道長，小人道消也。以乾決坤，故剛決柔也。乾為君子，坤為小人。乾息，故君子道長；坤體消滅，故小人道憂。諭武王伐紂。自大過至此八卦，不復兩卦對說。大過死象，兩體姤決，故次以姤而終於夬，言君子之決小人，故君子道長，小人道憂。此上虞義。

The "Zagua" says, "Ji Ji, meaning stability." Yu Fan explains: The hexagram "Ji Ji" has all six lines completed, each in its proper position and thus stable. The "Zagua" says, "Gui Mei, meaning the end of a woman." Yu Fan says: The hexagram "Gui Mei" relates to the beginning and end of human relationships; a woman's ultimate destiny is to marry, and she remains faithful to one man, hence "the end of a woman." The "Zagua" says, "Wei Ji, meaning the exhaustion of a man." Yu Fan says: The hexagram "Pu" has the mountain (Gen) representing the position of a man; in the hexagram "Pu," the fifth line interacts with the second line below, and all six lines lose their proper positions and descend to the yin; the hexagram "Wei Ji" corresponds to the time of the last moon, when the principle of heaven (Qian) disappears, hence "the exhaustion of a man." The "Zagua" concludes by saying, "Gua, meaning to decide; it is the decisive action of the strong against the weak; the way of the gentleman grows, and the way of the petty person declines." Yu Fan says: Using Qian to decide against Kun, this is the decisive action of the strong against the weak; Qian represents the gentleman, and Kun represents the petty person; the energy of Qian increases, so the way of the gentleman grows, while the body of Kun declines, so the way of the petty person suffers hardship. This is a metaphor for King Wu's campaign against Zhou. From "Da Guo" to here, there are eight hexagrams, and they are no longer paired by opposing hexagrams; "Da Guo" has the image of death, and its two components also contain the meanings of "Gu" and "Gua," so it follows "Gu" and ends with "Gua," discussing the gentleman's decisive action against the petty person, thus the way of the gentleman grows and the way of the petty person suffers hardship. All of the above are Yu Fan's explanations.

干寶曰：凡《易》既分為六十四卦，以為上下經，天人之事，各有始終。夫子又為序卦，以明其相承受之義。然則文王、周公所遭遇之運，武王、成王所先後之政，蒼精受命短長之期，備於此矣。而夫子又重為雜卦，以易其次第。雜卦之末，又改其例，不以兩卦反覆相酬者，以示來聖后王，明道非常道，事非常事也。化而裁之存乎變，是以終之以決。言能決斷其中，唯陽德之主也。故曰：易窮則變，通則久。總而觀之，伏羲、黃帝，皆係世象賢，欲使天下世有常君也。而堯、舜禪代，非黃農之化，朱均頑也。湯武逆取，非唐虞之跡，桀、紂之不君也。伊尹廢立，非從順之節，使太甲思愆也。周公攝政，非湯武之典，成王幼年也。凡此皆聖賢所遭遇異時者也。夏政尚忠，忠之弊野，故殷自野以教敬。敬之弊鬼，故周自鬼以教文。文弊薄，故春秋閱諸三代，而損益之，顏回問為邦，子曰：行夏之時，乘殷之輅，服周之冕。弟子問政者數矣，而夫子不與言古代損益，以非其任也。回則備言王者之佐，伊尹之人也。故夫子及之焉。是以聖人之於天下也。同不是，異不非。百世以俟聖人而不惑，一以貫之矣。

Ganbao summarized at the end of the entire text saying: In general, after the Book of Changes has been divided into sixty-four hexagrams and compiled into the Upper and Lower Classics, the heavenly way and human affairs each have their beginning and end. Confucius then wrote the "Sequence of Hexagrams" to explain the meaning of the succession and transmission between hexagrams. In this way, the fortune of Wen Wang and the Duke of Zhou, the political affairs of Wu Wang and Cheng Wang in succession, and the duration of the Zhou dynasty's rule, were all fully embodied in it. Confucius also wrote the "Miscellaneous Hexagrams," changing their order. At the end of the "Miscellaneous Hexagrams," he changed the format again, no longer using pairs of hexagrams to explain each other. This was to show future sages and kings that the Dao is not fixed, and affairs are not fixed. The "Great Treatise" says, "Transform and cut according to the change." Therefore, the hexagram "Gua" is used to conclude, meaning that only the master of Yang Virtue can make decisions and choices. Therefore, it says, "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures." In summary: Fuxi and the Yellow Emperor were successive generations, taking virtue as their model, wanting the world to have a constant ruler; Yao and Shun passed on the throne to each other, different from Fuxi and Shen Nong's teachings, because Dan Zhu and Shang Jun were wicked; Shang Tang and Wu Wang took the world by force, different from the methods of the Xia Dynasty's Yao and the Shang Dynasty's Shun, because Jie and Zhou were not proper rulers; Yi Yin deposed Tai Jia, which was not in accordance with the principle of obedience, because it was to make Tai Jia reflect on his mistakes; Zhou Gong took charge of government, different from the usual practices of Shang Tang and Wu Wang, because Cheng Wang was young. All these are the different circumstances that sages and virtuous men encountered. The Xia Dynasty emphasized loyalty, but the excess of loyalty led to wildness, so the Shang Dynasty countered wildness by teaching respect; the excess of respect led to reverence for ghosts, so the Zhou Dynasty countered reverence for ghosts by promoting culture; the excess of culture led to superficiality, so the Spring and Autumn Annals examined the systems of the three dynasties and made adjustments. Yan Hui asked how to govern the country, and Confucius answered, "Follow the time of the Xia Dynasty, use the chariots of the Yin Dynasty, and wear the caps of the Zhou Dynasty." Many disciples asked Confucius about governance, but he did not discuss the gains and losses of different dynasties with them, because that was not something they could bear; Yan Hui could fully understand the way of assisting a king, being a person like Yi Yin, so Confucius told him these things. Therefore, sages regarding the world, what is the same may not be right, and what is different may not be wrong; a hundred generations later waiting for a sage to verify will not cause doubt, because it is always connected by one principle.