Yi

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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