Fullness, abundance, prosperity

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

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

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

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

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

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

離澤兌 離，猶並也釋文。 九四，商兌。 商，隠度也釋文。

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

渙，汗其大號。 號，令也文選三。

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

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

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

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

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

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

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

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

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

小狐汔濟。 汔，幾也釋文。

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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