Abstract

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

九四，乗其庸釋文

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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