The Great Accumulation hexagram, the second generation hexagram of the Gen palace, with the message of the eighth month.

大畜，利貞。注。大壯初之上，與萃旁通。陽稱大，謂艮上也。以艮畜乾，故曰大畜。二五失位，故利貞。不家食吉。注。二稱家，體頤養居外，是不家食吉而養賢。利涉大川。注。二變體坎，故利涉大川。

The Hexagram Statement of 《Da Xu》 says: "Beneficial to uprightness." Hui Dong's self-commentary: This hexagram is formed by moving the first line of 《Da Zhuang》 to the top position, and it is in mutual opposition with 《Cui》. Yang is called "Da" (great), referring to the top line nine, which is the body of Gen (Mountain). Using Gen to stop and store the strength of Qian (Heaven), hence it is called "Da Xu" (Great Accumulation). The second and fifth lines are both out of position, hence it says "Beneficial to uprightness." The Hexagram Statement says "Not eating at home is auspicious." Self-commentary: The second line is called "Jia" (home), the whole hexagram has the nurturing image of 《Yi》, with the virtuous person in the outer trigram, hence it is auspicious not to stay at home and eat by oneself, meaning to cultivate the virtuous in the court. The Hexagram Statement says "Beneficial to crossing great rivers." Self-commentary: When the second line changes, it becomes the body of Kan (Water), hence it says "Beneficial to crossing great rivers."

疏。「大壯」至「利貞」○卦自大壯來，初九之上，傳謂其德剛上也，與萃為旁通，此上虞義也。卦有小畜、大畜，陰稱小，陽稱大。小畜謂四，四陰故小；大畜謂上，上陽故大。上體艮，艮為止，畜者斂聚，有止義，以艮畜乾，謂之大畜也。又有畜養之義，故取義於畜德養賢。二五失位，故利貞，亦虞義也。

Hui Dong's commentary on the section from "Da Zhuang" to "Li Zhen" states: This hexagram comes from "Da Zhuang" with the initial line moving up to the top position. The "Commentary on the Judgment" says "its virtue is strong above," which refers exactly to this change. It is also in communication with the hexagram "Cui." All these are Yu Fan's views. The Book of Changes contains both "Xiao Xu" and "Da Xu." Yin lines are called "small," and yang lines are called "great." In "Xiao Xu," the main line of containment is at the fourth line, which is a yin line, hence called "small." In "Da Xu," the main line of containment is at the top line, which is a yang line, hence called "great." The upper trigram is Gen, which means to stop. "Xu" means to gather and store, which inherently includes the meaning of stopping. Using Gen to stop and gather the strength of Qian, it is called "Da Xu." "Xu" also means to raise and nurture, so this hexagram derives its meaning from accumulating virtue and nurturing talented people. The second and fifth lines are out of position, hence it says "Li Zhen." This is also Yu Fan's view.

○「二稱」至「養賢」○二稱家，虞義也，義見蒙卦。「體頤養」已下，鄭義也。三至上體頤，頤者養也，而在外卦，是不家食吉而養賢，言人君有大畜積，不唯與家人食之而已，當與賢者共之，故得吉也。○「二變」至「大川」○此京義也。二變有坎象，坎為大川，涉坎居五，故利涉大川。

The commentary on the section from "two lines" to "nurturing virtuous people" states: the second line is called "family," according to Yu Fan's interpretation, and the meaning has already been explained in the "Meng" hexagram. The part following "nurturing" is according to Zheng Xuan's interpretation. From the third line to the top line, the interacting lines form the structure of the "Yi" hexagram, "Yi" meaning nurturing; and since it is in the outer trigram, it says "beneficial to share food with the family and be auspicious" meaning the ruler has abundant resources and should not keep them only for family use, but share them with the virtuous, thus achieving auspiciousness. The commentary on the section from "two changes" to "great river" states: this is Jing Fang's interpretation. When the second line changes, there is the image of Kan, which represents a great river. Crossing over the danger of Kan and occupying the central position, it says "favorable to cross the great river."

初九：有厲，利已。注。厲，危；已，止也。二變四體坎，故有厲。應在艮，艮為止，故利已。九二：轝說腹。注。萃坤為轝，為腹。坤消乾成，故轝說腹。腹或作輹也。九三：良馬逐，利艱貞，曰閒輿衛，利有攸往。注。乾為良馬。逐，進也。二已變，三在坎中，故利艱貞。曰讀為日，離為日。坎為閒，習坎為車輿，乾人在上，震為驚，衛，講武閒兵，故日閒輿衛也。往，往應上。

The line statement for the first line (初九) is: "There is danger; it is advantageous to stop." Hui Dong's commentary says: "Lai" means danger, and "yi" means to stop. When the second line (九二) changes, the fourth line becomes the structure of Kan (Water), hence there is danger. The responding line of the first line is Gen (Mountain), which signifies stopping, so stopping is advantageous. The line statement for the second line (九二) is: "The carriage moves forward." Hui Dong's commentary says: The related卦 (agram) "Cui" (Gathering) has the structure of Kun (Earth), which represents a carriage and its belly; when Kun declines and Qian (Heaven) emerges, the carriage and its belly become separated. Some versions of the text write "fu" instead of "腹." The line statement for the third line (九三) is: "Fine horses chase; it is advantageous to be firm and upright. It says, 'Daily practice of chariot and military defense,' it is advantageous to go forward." Hui Dong's commentary says: Qian (Heaven) represents fine horses. "Chu" means to advance. Since the second line has already changed, the third line is now in the middle of Kan (Water), so it is advantageous to be firm and upright in hardship. "Yue" is read as "ri," meaning day, and Li (Fire) represents the sun; Kan (Water) represents familiarity, and double Kan represents chariots. Qian (Heaven) represents people riding on top, and Zhen (Thunder) represents disturbance. "Wei" refers to military training and practicing weapons, so it is said that daily practice of chariots and military defense takes place. "Wang" means to go forward, responding to the top line (上九).

六四：童牛之告，元吉。注。艮為童，萃坤為牛。告謂以木輻其角。大畜，畜物之家惡其觸害，巽為木，施木於牛角，故曰童牛之告。得位承五，故元吉。六五：豶豕之牙，吉。注。豕子曰豶。二變坎為豕。牙，杙也，以杙繋豕，故豶豕之牙。動而得位，故吉。上九：何天之衢，亨。注。乾為首，首肩之間，荷物處。乾為天，艮為徑路，天衢象，故何天之衢亨。上變坎為亨也。

The fourth line statement says: "A young ox with a wooden beam on its horn, original good fortune." Hui Dong explains: "Geng represents youth and smallness. The opposite hexagram, 'Cui,' has the earth element as the main structure, representing an ox. 'Gao' refers to a wooden beam tied across the ox's horn. The hexagram 'Da Xu' discusses the household that raises livestock, and the most dangerous thing is when an ox uses its horn to injure people. Xun represents wood, so adding a wooden beam to the ox's horn is called 'gao.' The fourth line is in the correct position and supports the fifth line, hence great good fortune." The fifth line statement says: "A castrated pig's tooth, good fortune." Hui Dong explains: "A small pig is called 'fen.' The second line changes to Kan, which represents a pig. 'Teeth' refer to wooden stakes used to tie up the pig, hence 'fen pig's tooth.' The fifth line changes to the correct position, hence good fortune." The top line statement says: "What heavenly thoroughfare, passage is smooth." Hui Dong explains: "Qian represents the head, the area between the head and the shoulder is where things are carried. Qian represents heaven, Gen represents a small path, combining to form the image of a heavenly thoroughfare, hence 'what heavenly thoroughfare, passage is smooth.' The top line changes to Kan, which represents passage, hence smooth."

疏。「厲危」至「利已」○厲，危，義見乾卦。趙岐注《孟子》曰：「已，止也。」應在四，二變故四體坎，坎為疾，為災，故厲。四體艮，故應在艮。《說卦》曰：「艮，止也。」故艮為止。以艮畜乾而又在初，故利已。乾為利也。○「萃坤」至「輹也」○此虞義也。旁通萃，故萃坤為轝為腹。變從旁通，故坤消乾成為轝說腹，與小畜同義也。腹讀為輹。腹，古文；輹，今文，故云腹或為輹也。

Hui Dong's commentary on the section from "Lai Wei" to "Li Yi" states: "Lai" is interpreted as "danger," and its meaning has already been explained in the hexagram Qian. Zhao Qi's commentary on the Mencius says: "Yi means to stop." The responding line of initial nine is at line six four. When nine two changes, the fourth line becomes the trigram Kan, which represents illness and calamity, hence there is danger. The fourth line also belongs to the trigram Gen, so it is said that the responding line is Gen. The "Say of the Trigrams" says: "Gen means to stop." Therefore, Gen means to stop. By stopping Gen, the vigorous Qian is contained, and since initial nine is at the very bottom, stopping is beneficial. Qian represents benefit. Furthermore, Hui Dong's commentary on the section from "Cui Kun" to "Pu ye" states: This is Yu Fan's view. The primary hexagram is in communication with Cui, so the trigram Kun from Cui is taken as a cart and the cart's belly. To take the changing lines, one should look at the hexagram in communication. Therefore, when Kun consumes Qian, the cart and its belly separate, which is similar to the meaning in Xiao Xu "Yu she fu." "Fu" is read as "Pu," "Fu" is the ancient form, and "Pu" is the modern form, hence it is said that some versions of the text use "Pu" instead of "Fu."

○「乾為」至「應上」○乾為良馬，《說卦》文。乾善，故良；又為馬，故為良馬，此虞義也。逐，進，京義也。應在上，上尚賢，故三進良馬逐之象也。「二已變」以下虞義也。二變三體坎，坎為艱，三得正，故利艱貞。曰讀為日，虞、鄭讀也。離為日，《說卦》文。馬、鄭皆云：「閒，習也。」坎稱習坎，故為閒習。《尚書大傳》曰：「戰鬬不可不習，故於搜狩以閒之。」是也。坤為大轝，故為車輿。二居五，故乾人在上。震驚百里，故為驚衛。《晉語》曰：「車有震武。」震為講論，故講武閒兵，鄭氏謂日習車徒是也。三正應上，故云往，往應上。

The commentary on the section from "Qian represents" to "responding to the upper" states: Qian represents a good horse, as mentioned in the "Commentary on the Hexagrams." The virtue of Qian is beautiful and good, hence it is called "good"; Qian also represents a horse, so together they form the image of a good horse, according to Yu Fan. "Chase" is interpreted as "advance," according to Jing Fang. The responding line of nine three is at nine at the top, and nine at the top values the virtuous, so nine three strives upward, resembling a good horse chasing. The part following "two has changed" is also Yu Fan's interpretation: nine two has changed, so nine three is in the body of Kan, which represents difficulty, and nine three is in the correct position, thus it is appropriate to maintain correctness amidst difficulty. "Says" is read as "day," according to Yu Fan and Zheng Xuan. Li represents the sun, as mentioned in the "Commentary on the Hexagrams." Ma Rong and Zheng Xuan both say: "Rest is practice." Kan is called "Practice of Difficulty," hence it has the meaning of familiarity. The "Great Transmission of the Book of Documents" says: "In warfare, one must not neglect training, hence using spring hunting and winter hunting for practice." This is exactly the meaning. Kun represents a large chariot, so the image of a carriage is taken. Nine two ascends to the fifth position, so it is said that the person of Qian is riding above. The hexagram Zhen discusses "shocking a hundred li," hence taking the image of disturbance and defense. The "Discourses of the States: Jin Annals" says: "The chariot carries the power of intimidation." Zhen also governs discussion, hence it refers to discussing military affairs and practicing weapons. Zheng Xuan's explanation of "daily training of chariots, horses, and soldiers" is precisely this meaning. Nine three's correct response is to nine at the top, hence it is said "go," meaning to go and respond to nine at the top.

○「艮為」至「元吉」○此虞義也。蒙六五體艮為童蒙，故知艮為童。旁通萃，故萃坤為牛。《說文》曰：「告，從牛從口，牛觸人，角著橫木，所以告。」故云告謂以木楅其角也。《周禮·封人》曰：「凡祭祀飾其牛牲，設其楅衡。」鄭彼注云：「楅設於角。」《詩·閟宮》曰「夏而楅衡」，毛傳云：「楅衡，設牛角以楅之。」所謂木楅其角也。告俗作牿，今從古。

The commentary on the section from "Gentle" to "Original Goodness" is based on Yu Fan's interpretation. The sixth line of the fifth hexagram in the "Meng" hexagram belongs to the structure of the "Gen" hexagram and is referred to as "Childish Ignorance," indicating that "Gen" represents a young child. The primary hexagram is in communication with the "Cui" hexagram, so the "Kun" structure from "Cui" is used to represent the ox. The "Shuo Wen Jie Zi" says: "The character 'gao' is composed of 'niu' and 'kou,' meaning that an ox uses its horns to push against people, so a horizontal wooden bar is tied to the horn as a warning." Therefore, the self-commentary explains that "gao" refers to using wood to clamp the ox's horn. The "Zhou Li · Feng Ren" states: "In all sacrifices, the oxen should be properly prepared and equipped with 'e heng.'" Zheng Xuan's commentary says: "The 'e' is attached to the ox's horn." The "Shi Jing · Lu Song · Bi Gong" mentions: "In summer, the oxen are equipped with 'e heng.'" Mao's transmission says: "The 'e heng' is a device attached to the ox's horn to restrain it." This is what is meant by clamping the ox's horn with wood. The character "gao" is commonly written as "gu," but here the ancient form is followed.

大畜之家取象牛豕，義取畜養。豕交獸畜，亦有畜義，故云畜物之家。牛觸抵人，故惡其觸害。巽為木，鄭義也。五之正，四體巽，故施木於牛角，防其觸害也。四得位，上承九五，故元吉。初利已，故不言應初也。

The hexagram "Great Accumulation" takes its image from cattle and pigs, with the intention of raising them. It is like treating pigs with care and raising animals in general, both containing the meaning of "raising." Therefore, it is called the hexagram of raising livestock. Cattle can use their horns to attack people, so they are disliked for injuring others. Xun is wood, according to Zheng Xuan. After the line six in the fifth position returns to the correct position, the fourth line becomes the body of Xun, so it is said that wood is applied to the horns of the cattle to prevent them from injuring people. The line six in the fourth position is in a proper position and supports the line nine in the fifth, so it is very auspicious. The line statement of the initial nine speaks of "favorable for stopping," so it is appropriate to stop, hence this passage does not mention the line six in the fourth responding to the initial nine.

○「豕子」至「故吉」○《釋獸》曰：「豕子，豬、豶、麼、幼。」郭璞云：「俗呼小豶豬為子，最後生者為么豚。」故云豕子為豶。豶豕猶童牛也。坎為豕，虞義也。牙者，畜豕之杙，故云牙杙也。東齊海岱之間以杙繋豕，防其唐突，與童牛之告同義也。動而得位，故吉，虞義也。五失正，動得位，故吉。

The commentary on the section from "Shi Zi" to "Therefore, it is auspicious" states: The "Er Ya · Xi Shuo" says: "Pigs are called pigs, and there are also names such as 'fen', 'me', and 'you' for young pigs." Guo Pu explains: "In common speech, small castrated pigs are called 'zi', and the last born are called 'yao tun'." Therefore, young pigs are referred to as 'fen'. 'Fen shi' and 'tong niu' are similar expressions, both referring to young animals. 'Kan' represents pigs, according to Yu Fan. 'Ya' is a wooden stake used to tie up pigs, so the self-commentary says 'ya is the same as yi'. In the eastern and northern coastal areas of Qi, pigs are tied with wooden stakes to prevent them from running around, which is similar to the practice of using wooden clamps on the horns of young cattle. When the line six in the fifth moves, it reaches the correct position, hence it is auspicious. This is also Yu Fan's explanation: line six in the fifth originally lacked the correct position, but once it moves, it attains the correct position, hence it is auspicious.

○「乾為」至「亨也」○此鄭虞義也。乾為首，《說卦》文。何讀為荷。首之下，肩之上，荷物之處。六爻初為足，上為首，故取象於何也。乾為天，艮為徑路，皆《說卦》文。衢者，九交之道，天有九道，天衢之象，故云何天之衢也。坎為通，唯心亨，上變體坎，故坎為亨。《象》曰：「道大行也。」

A commentary on the section from "Qian (Heaven)" to "the way is smooth": This is the view of Zheng Xuan and Yu Fan. Qian represents the head, as mentioned in the "Commentary on the Changes." The character "he" is read as "he," meaning to bear or carry. The area below the head and above the shoulders is exactly where one would carry things. Among the six lines, the first line represents the foot, and the top line represents the head, so "he" is used to symbolize carrying. Qian represents Heaven, and Gen represents a narrow path, both from the "Commentary on the Changes." "Qu" refers to a road where nine paths converge; the sky has nine roads, which matches the image of "heavenly road," hence "heavenly road." Kan represents smooth passage, and the "Commentary on the Judgment" of Kan says "the heart is smooth," and when the top line changes, it becomes the body of Kan, so Kan represents smoothness. The "Image Commentary" says: "A wide road is smooth for passage."

頤，貞吉。注。晉四之初，與大過旁通。卦互兩坤，萬物致養，故名頤。三之正，五上易位，故頤貞吉，養正則吉也。反覆不衰，與乾、坤、坎、離、大過、小過、中孚同義，故不從臨觀四陰二陽之例。或以臨二之上。觀頤，自求口實。注。離為目，故觀頤，觀其所養。或以卦自觀來，故觀頤。大過兌為口，或以臨兌為口。口實，頤中物，謂其自養。

The Hexagram Yi says: "Zhen Ji." Hui Dong's own commentary states: This hexagram is formed by the fourth line of the Hexagram Jin moving down to the first position, and it is in mutual opposition with the Hexagram Da Guo. Within this hexagram, the second to fifth lines contain two Kuns, which nourish all things, hence the name "Yi" (Nourishment). The line six in the third returns to the correct position, and the fifth and upper lines exchange positions, so all six lines become correct, hence the statement "Yi Zhen Ji." The Commentary on the Judgment says "nourishing in the correct way brings good fortune." This hexagram remains the same even when inverted, like the Hexagrams Qian, Kun, Kan, Li, Da Guo, Xiao Guo, and Zhong Fu, so it does not follow the usual pattern of hexagram transformation as in the Hexagrams Lin and Guan. Some people also say it is formed by the second line of the Hexagram Lin moving up to the upper position. The Hexagram Statement says "Guan Yi, Zi Qiu Kou Shi." Self-commentary: Li represents the eyes, so "Guan Yi" means observing what is being nourished. Some people believe this hexagram comes from Guan, hence "Guan Yi." The Hexagram Da Guo has the trigram Dui (Lake) representing the mouth, and some people take the Dui trigram from Lin as the mouth. "Kou Shi" refers to food in the mouth, meaning nourishing oneself.

疏。「晉四」至「之上」○知晉四之初者，初九「舍爾靈龜」，虞彼注云：「晉離為龜，四之初，故舍爾靈龜。」是知卦自晉來，與大過旁通也，此上虞義也。卦自二至五有二坤，京氏謂地之氣萃在其中是也。《說卦》曰：「坤也者，地也，萬物皆致養焉。」頤者，養也，故名頤，此鄭義也。六爻三五上失正，三之正，五上易位，則六爻皆正，故曰頤貞吉。傳曰「養正則吉也」，須養乃正，故不言元亨利貞，而六爻之象亦不皆以正言也。

Hui Dong's commentary on the section from "Jin" fourth line to "above" states: We know this hexagram comes from the fourth line of "Jin" moving down to the first position because the first line says "abandon your spiritual turtle." Yu Fan noted there: "The body of 'Jin' is fire, which represents the turtle. The fourth line moving down to the first position is why it says 'abandon your spiritual turtle.'" From this we know the hexagram originates from "Jin" and is connected with "Da Guo" through mutual correspondence. All of this is Yu Fan's view. From the second to the fifth lines of this hexagram there are two Kuns, which is what Jing Fang meant by "the earth's energy gathers within." The "Shuo Gua Zhuan" says: "Kun is earth, and all things are nourished by it." "Yi" means nourishment, so the hexagram is named "Yi," according to Zheng Xuan. Among the six lines, the third, fifth, and top lines are not in the correct position. When the third line becomes correct and the fifth and top lines exchange positions, all six lines become correct, hence the statement "Yi Zhen Ji." The "Tuan Zhuan" says "nourishing in the correct way brings good fortune." One must first nourish before one can be correct, so the hexagram does not say "Yuan Heng Li Zhen." The images of the lines are not all expressed in terms of correctness.

卦有反覆，如泰反為否，否反為泰，故《雜卦》曰：「否泰反其類也。」反覆不衰，謂反覆皆此卦也。故《繋上》曰：「古之聰明睿知神武而不殺者夫。」殺讀為衰，虞彼注云：「在坎則聰，在離則明，神武謂乾，睿知謂坤，乾坤坎離，反覆不衰，故而不殺者夫。」四卦之外，又有頤、大過、小過、中孚，故云反覆不衰，與乾、坤、坎、離、大過、小過、中孚同義。頤與七卦同義，故不從臨觀四陰二陽之例，臨觀二卦皆四陰二陽也。又載或說曰：若從是例，則自臨二之上成頤也。此上皆虞義也。

A hexagram may be transformed by reversal, for example, the hexagram Tai (Peace) reversed becomes the hexagram Po (Obstruction), and the hexagram Po reversed becomes Tai. Therefore, the Miscellaneous Discourses states: "Po and Tai are examples of each other being reversed." The phrase "reversal without decline" means that after reversal, the hexagram remains the same. Therefore, the Great Treatise says: "In ancient times, there were wise and intelligent people who were mighty but did not act with excessive force." The word "kill" here is read as "decline." Yu Fan explained: "In the trigram Kan (Water) is wisdom, in the trigram Li (Fire) is brightness; 'mighty and wise' refers to Qian (Heaven), and 'intelligent and wise' refers to Kun (Earth). The four trigrams Qian, Kun, Kan, and Li, when reversed, remain unchanged, hence the phrase 'mighty and not declining.'" In addition to these four trigrams, there are also Yi (Nourishing), Da Guo (Great Excess), Xiao Guo (Small Excess), and Zhong Fu (Middle Trust), so they also remain unchanged when reversed, following the same pattern as Qian, Kun, Kan, Li, Da Guo, Xiao Guo, and Zhong Fu. Since Yi follows the same pattern as these seven trigrams, it does not follow the general rule of transformation applied to Lin (Approaching) and Guan (Observing), which are both hexagrams with four yin lines and two yang lines. Hui Dong also recorded another view: if one must follow the general rule, then Yi is formed by moving the second line of Lin to the upper position. All of this is according to Yu Fan's explanation.

○「離為」至「自養」○離為目，晉離也。「觀頤，觀其所養」，《彖傳》文，此上虞義也。頤而言觀，故或以卦自觀來，亦從四陰二陽之例也。「大過兌為口」已下亦虞義也。頤與大過旁通，大過體兌，故兌為口；臨兌亦為口，故並著或說也。口中之實如頤中有物，故云口實頤中物。傳曰：「自求口實，觀其自養也。」義詳彖傳。

The commentary on the section from "Lì wéi" to "zì yǎng" states that "Lì wéi yǎn mù" refers to the "Jìn" hexagram, where "Lì" represents the eye. The original text from the "Commentary on the Judgment" says, "Guan Yi, guan qí suǒ yǎng," and the above statements are all from Yu Fan. Since the "Yí" hexagram discusses "Guan" (observation), some people believe that the hexagram originates from "Guan." This is also in line with the general principle of hexagram transformation, where a hexagram with four yin lines and two yang lines changes. The part following "Dà guò Dui wéi kǒu" is also Yu Fan's view: "Yí" and "Dà guò" are complementary hexagrams, and "Dà guò" has the structure of "Dui," so "Dui" represents the mouth. Similarly, the "Dui" structure in "Lín" also represents the mouth, so this explanation is recorded together. The actual object within the mouth is like the food contained in the mouth of "Yí," so "kǒu shí" refers to the food in "Yí." The "Commentary on the Judgment" says, "Taking food from one's own mouth is to observe how one sustains oneself." The detailed meaning can be found in the section of the "Commentary on the Judgment."

初九：舍爾靈龜，觀我朵頤，凶。注。晉離為龜，四之初，故舍爾靈龜。我謂上，頤下垂為朵，上由頤，故觀我朵頤。求養於上，失所養也，故凶。或說頤本末皆剛，象物外骨，故云龜。六二：顛頤句，拂經於丘句，頤征凶。注。顛謂上。拂，違也。坎為經，丘謂五。二宜應五，過五而養於上，故曰顛頤。違常於五，故拂經於丘。往上則凶，故頤征凶。

The line statement for the initial yang line (初九) is: "Abandon your spiritual turtle, look at my drooping mouth, misfortune." Hui Dong's own commentary says: The trigram Li of the hexagram "Jin" represents the turtle. The fourth line descends to the initial position, so it says to abandon your spiritual turtle. "I" refers to the upper yang line (上九). The mouth of the mouth is called "duo," and the upper yang line is the source of nourishment for the entire hexagram, so looking up to the upper yang line and drooling with desire. The initial yang line seeks nourishment from the upper yang line, thereby losing the way of self-nourishment, hence misfortune. Another interpretation says: The initial and upper lines of the hexagram "Yi" are both yang lines, resembling animals with hard shells, so the image is taken as a turtle. The line statement for the second yin line (六二) is: "Reversed nourishment, violating the path on the hill, nourishment through seeking brings misfortune." The two instances of "ju" in the original text are punctuation marks added by Hui Dong. His own commentary says: "Dian" refers to the upper yang line (上九). "Fu" means to violate. Kan represents the regular path, "qiu" refers to the sixth yin line (六五). The second yin line should originally correspond to the sixth yin line, but it goes beyond the sixth yin line to seek nourishment from the upper yang line, hence "reversed nourishment." It violates the regular path at the sixth yin line, hence "violating the path on the hill." Seeking nourishment from the upper yang line brings misfortune, hence "nourishment through seeking brings misfortune."

六三：拂頤貞凶，十年勿用，無攸利。注。三失位體剝，故拂頤不正，相應弒父弒君，故貞凶。坤為十年，動無所應，故十年勿用無攸利也。六四：顛頤吉，虎視眈眈，其欲浟浟，無咎。注。四得位而養於上，故顛頤吉。坤為虎，離目為視，坎為欲。虎眂，眂上也。眈眈，視之專也。浟浟，求而遂也。上施而得其欲，故無咎。

The line statement for the sixth line three says: "Defying the mouth, uprightness brings misfortune, for ten years there is no use, nothing is beneficial." Hui Dong's self-commentary says: The sixth line three is out of position and located within the structure of "Splitting," so it goes against the principle of nurturing. It itself is not upright, and the superior line nine it corresponds to is also not upright. The two lines that are not upright correspond with each other, thus resembling the image of killing the father and the king. Therefore, even if it remains firm, it is still ominous. The earth element represents the number ten, and the sixth line three moves upward without any corresponding line above, so it says that for ten years there is nothing to do, and nothing is beneficial. The line statement for the sixth line four says: "Reversing the mouth, good fortune, the tiger watches intently, its desire flows smoothly, no blame." Self-commentary says: The sixth line four is in the correct position and seeks nourishment from the superior line nine, so reversing the direction of seeking nourishment results in good fortune. The earth element represents the tiger, the fire element represents the eye, and the water element represents desire. The tiger watches intently, referring to watching the superior line nine. "Dān dān" means looking intently, and "yóu yóu" means the desire is fulfilled. The superior line nine gives and it receives its desire, so there is no blame.

六五：拂經，居貞吉，不可涉大川。注。失位無應，故拂經。艮為居，與上易位，故居貞吉。坎為大川，養道成於上，故不可涉大川。上九：由頤，厲吉，利涉大川。注。由，自也。上為卦主，眾陰順承，故由頤。失位故厲，變之正故吉。之應歴五，故利涉大川。

The Line Statement of the Fifth Line: "It deviates from the path, remains steadfast in virtue, and is auspicious; it is not suitable to cross great rivers." Hui Dong's self-commentary: The Fifth Line is out of its proper position, and it does not correspond with the Second Line below. Therefore, it deviates from the usual way. The trigram Gen (Mountain) represents staying put, and since it has exchanged positions with the Ninth Line at the Top, staying put and maintaining virtue is auspicious. The trigram Kan (Water) represents great rivers. The process of nurturing is completed only when reaching the Ninth Line at the Top, so at this time, crossing great rivers is not suitable. The Line Statement of the Ninth Line at the Top: "It comes from the nurturing, with danger but auspicious, favorable for crossing great rivers." Self-commentary: "By" means from or self. The Ninth Line at the Top is the main line of the hexagram, and all the yin lines are in harmony with it. Therefore, the nurturing of all things comes from it. It is in a yang position within a yin place and thus is out of its proper position, hence there is danger. When it changes to the correct position, it becomes auspicious. It moves toward its proper correspondence through the Fifth position, hence it is favorable to cross great rivers.

疏。「晉離」至「雲龜」○卦自晉來，故曰晉離。離為龜，《說卦》文。四體離，離為龜，四之初，故舍爾靈龜。龜稱靈者，蓍神為陽，龜靈為陰，故禇先生據傳曰：「上有搗蓍，下有神龜。」《管子》曰「伏闇能存能亡者，蓍龜與龍」是也。龜生於水，發之於火，於是為萬物先，為禍福正，故謂之靈龜也。此上虞義也。

Hui Dong's commentary on the section from "Jin Li" to "Yun Gui" states: This hexagram comes from the hexagram "Jin," hence it is called "Jin Li." Li represents the turtle, as mentioned in the "Shuo Gua Zhuan." The fourth line of "Jin" belongs to the structure of Li, and since Li represents the turtle, the fourth line descending to the first position is referred to as "she er ling gui." The turtle is called "ling" because the divine power of the yarrow stalks belongs to the yang, while the sensitivity of the turtle belongs to the yin. Therefore, Chu Shaosun cited an old tradition: "Above there is a捣蓍, below there is a divine turtle." The "Guan Zi" says "those that dwell in darkness, capable of existence and non-existence, are the yarrow stalks, the turtle, and the dragon," referring to such supernatural creatures. The turtle lives in water but requires fire to reveal its patterns, thus becoming the precursor of all things and the standard for fortune and misfortune, hence it is called "ling gui." The above are Yu Fan's views.

上為卦主，故我謂上。朵，下垂貌。震為動，「觀我朵頤」，動於欲也。龜養於內者，初舍之而求養於上，失自養之義，故凶。「或說」以下，廣異義也。《說卦》離為龜，取外剛內柔，頤初上兩陽而包四陰，故云本末皆剛。《考工記》外骨龜屬，故取象於龜。損二至上、益初至五，皆有頤象，故損之六五、益之六二皆言龜，義或然也。然漢學無有及此者。

The top line is the main line of a hexagram, so the "I" in the line statement refers to the top line. "Duō" means hanging down. Zhen represents movement, so "guān wǒ duō yí" means being moved by desire. The turtle is an animal that sustains itself through internal energy, but the initial line gives up this self-sustaining nature and seeks sustenance from the top line, thus losing the meaning of self-sustenance, which is why it is considered凶 (unfavorable). "Or it is said" below is to expand upon another interpretation. The "Say of the Hexagrams" states that Li represents the turtle, taking the image of external firmness and internal softness. The "Yi" hexagram has the initial and top lines as yang lines enclosing the four yin lines in the middle, so it is said that the beginning and end are both strong. The "Record of the Artisan" classifies animals with shells on the outside as turtles, so it takes the image of a turtle. The "Sun" hexagram from the second line to the top line and the "Yi" hexagram from the initial line to the fifth line both contain the image of "Yi," so the sixth line of "Sun" and the sixth line of "Yi" both mention turtles. This interpretation may also be reasonable. However, no one in Han dynasty yijing studies mentioned this aspect.

○「顛謂」至「征凶」○《釋言》曰：「顛，頂也。」郭璞注云：「頭上。」《廣雅》曰：「顛，末也。」上為頂，為末，故顛謂上。拂，違，王肅義也，字本作咈，與拂通。坎為經，虞義也。虞注賁六五曰：「五體艮，艮為山，五半山，故稱丘。」王肅亦以丘為六五也。二正應五，今過五而求養於上，故曰顛頤。經，常也，過應於上則違常於五，故云拂經於丘矣。徵，行也，震為行，求養而往則凶，故頤征凶也。

The commentary on the section from "颠谓" to "征凶" states: The "Er Ya · Xie Yan" says: "Di means top." Guo Pu's annotation says: "It refers to the top of the head." The "Guang Ya" says: "Di means the end." The top line is both the top and the end, so "di" refers to the line six at the top. "Fu" is interpreted as violating, which is Wang Su's view. This character was originally written as "fu," and it is commonly used with "fu." Kan represents the constant principle, according to Yu Fan. Yu Fan annotated the line six in the fifth of the "Bian" hexagram, saying: "The fifth line belongs to the structure of Gen, which represents mountain. The fifth line is in the middle of the mountain, so it is called qu." Wang Su also regarded "qu" as the line six in the fifth. The correct corresponding line for line six in the second is line six in the fifth. Now it skips over line six in the fifth and seeks support from line six at the top, so it is called "di yi." "Jing" means the constant way. Going beyond its position to correspond with line six at the top violates the constant way, so it is called "fu jing yu qu." "Zheng" means movement, and Zhen represents movement. Going to seek support from the top is dangerous, so it is called "yi zheng xiong."

○「三失」至「利也」○此虞義也。三陰不正，故失位。二至上體剝，違於養道，故拂頤。三既失正，上亦不正，故不正相應。陰消至二，艮子弒父；至三成否，坤臣弒君，故貞凶。易凡言貞吉者，皆得位，或變之正，故吉；其言貞凶者，皆謂不正而凶。故荀注巽上九貞凶云：「正如其故則凶。」亦謂上失正不變而凶也。俗說雖正亦凶，失其義矣。坤數十，故為十年。動而與上敵應，故動無所應。坤為用，故十年勿用無攸利也。

The passage "Three losses" to "it is advantageous" is Yu Fan's view. Six in the third is a yao of yin in a yang position, thus it is not in the correct position. From the second yao to the top yao forms the structure of "Breaking Up," which violates the principle of nurturing, hence it is said "rejecting the nourishment." Six in the third has already lost its correct position, and nine at the top is also not in the correct position, so there are two yao that are not in the correct position and correspond to each other. When the yin energy is decreasing and reaches the second yao, it forms Gen, which symbolizes the image of a son killing his father; when it reaches the third yao, it forms "Non-communication," which symbolizes the image of a minister killing his sovereign. Therefore, even if it remains firm, it is still ominous. In the Book of Changes, whenever it says "Zhen Ji" (maintaining the correct position brings good fortune), it is because the yao is in the correct position or has changed back to the correct position, hence it is good; whenever it says "Zhen Xiong" (maintaining the correct position brings misfortune), it refers to the yao not being in the correct position leading to misfortune. Therefore, Xun Shuang's commentary on the top yao of Xun, "Zhen Xiong," says: "If it remains in its original state, it will be ominous." This also means that the top yao has lost its correct position and refuses to change, hence it is ominous. The common view believes that even if one maintains the correct position, it will be ominous, which has lost the original meaning. The number of Kun is ten, hence ten years. When six in the third moves, it becomes the same as nine at the top, thus it is said that when it moves, there is no corresponding yao. Since Kun represents "use," it is said that for ten years there is nothing to do, and nothing is advantageous.

○「四得」至「無咎」○四得位而養於上，故顛頤吉。不言違常於初者，五為天位，以陰居之，故拂經。與上易位則養道之成，成於上，實成於五。二正應五而養於上，故亦曰拂經。初亦求養於上，故四不以不應初為違常也。至養道既成，六爻皆正，各得其應矣，故《彖傳》云「養正則吉」，《象傳》云「大有慶也」。

The commentary on the section from "Four Achievements" to "No Fault": The sixth line is in the proper position and seeks support from the top nine, so seeking support in reverse order leads to good fortune. The line statement does not mention it violating the usual way by being with the first nine, because the fifth line is the position of the Son of Heaven, and having a yin line in that position is already abnormal. Therefore, the fifth line says "contrary to the norm." When the fifth line and the top nine exchange positions, the way of nurturing is completed; on the surface, it is achieved through the top nine, but in reality, it is achieved through the fifth line. The second line should normally correspond with the fifth line, but instead seeks support from the top nine, so it also says "contrary to the norm." The first nine also seeks support from the top nine, so the sixth line is not considered to be violating the norm by not corresponding with the first nine. When the way of nurturing is completed, all six lines return to their proper positions, and each corresponds properly with its counterpart, so the Commentary on the Judgment says "nurturing in the proper way brings good fortune," and the Image Commentary says "great joy and celebration."

坤為虎，離目為眂，坎為欲，皆虞義也。《京房易傳》曰：「坤為虎刑。」高誘注《淮南》曰：「虎，土物也。」坤為土，故為虎。「虎眂，眂上」者，初遠於上，故曰觀；四近於上，故曰眂。浟浟，虞喜曰：「浟當為逐。」是浟為古文逐也。虎養於外者，眈眈眂之，專言求養之專；浟浟求而遂，言得所欲也。四養於上，上施之而得其欲，故無咎。《象》曰：「上施光也。」

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Image Commentary = Xiang Zhuan Nine at the Beginning = Chu Ji Six in the Fourth = Liu Si Nine at the Top = Shang Ji Jing Fang = Jing Fang Yu Fan = Yu Fan Kun represents the tiger, Li represents the eye, and the term 「眂」means to look intently, while Kan represents desire. These are Yu Fan's interpretations. Jing Fang's Yi Zhuan says: 「Kun represents the tiger being punished.」 Gao You's annotations on the Huainanzi say: 「The tiger is an animal belonging to the earth element.」 Since Kun represents the earth element, it is associated with the tiger. In the self-commentary, it explains: 「The tiger looks intently at Shang Ji.」 Chu Ji is far from Shang Ji, so the character 「guan」(to observe) is used; Liu Si is close to Shang Ji, so the character 「zhi」(to look intently) is used. As for 「you you」, Yu Xi says: 「you should be read as zu.」 This shows that 「you」is the ancient form of 「zu」(to pursue). The tiger hunts outside to sustain itself, looking intently, and the character 「zhuan」(exclusive) highlights its focused pursuit of sustenance. 「You you」refers to the pursuit leading to fulfillment, meaning the desire is fulfilled as desired. Liu Si seeks sustenance from Shang Ji, and Shang Ji provides it, thus there is no error. The Image Commentary says: 「Shang Ji's giving is vast and radiant.」

○「失位」至「大川」○五失位，與二無應，故拂經。艮為宮室，故為居，此上虞義也。五上易位，謂養正也，故居貞吉。五之正體坎，坎為大川。上由頤，故養道成於上。四陰皆養於上，五雖之正，養道未成，故不可涉大川。○「由自」至「大川」○此虞義也。由，自也，《釋詁》文，與豫九四同義。眾陰，四陰也，四陰互兩坤，有致養之義，而主之者上也，故為卦主。坤為順，眾陰承上，故由頤也。上失位，故厲；與五易位，變之正，故吉。三五已正，五正應二，上正應三，故利涉大川，蓋養道至是而始成也。

The commentary on the section from "loss of position" to "great river": Six in the fifth line has lost its position and shares the same nature with Six in the second line, so it is said to be "not following the path." Gen represents the palace and thus takes the image of "residence," according to Yu Fan. When Five and the top line exchange positions, this is called "cultivating the correct position," so staying in the correct position is auspicious. After Six in the fifth line returns to the correct position, it forms the body of Kan, which represents a great river. The top line is the source from which cultivation originates, so the process of cultivation is completed only when reaching the top line. All four yin lines depend on the top line for nourishment. Although Six in the fifth line has returned to the correct position, the process of cultivation is not yet complete, so it is said that one cannot cross the great river. The commentary on the section from "from self" to "great river": This is Yu Fan's explanation. "From" is interpreted as "self," as in the "Er Ya · Xi Gu," and it is the same meaning as "from joy" in the fourth line of the Yu hexagram. "Many yin lines" refer to the four yin lines. These four yin lines together form two Kuns, implying the nourishment of all things. The one controlling them is the top line, so the top line is the main line of the hexagram. Kun represents obedience, and all the yin lines obey the top line, so all nourishment comes from it. The top line is yang in a yin position and thus has lost its proper place, so it is in danger. When it exchanges positions with Five, it changes to the correct position, so it is auspicious. When Three and Five have returned to the correct positions, Five is in the correct position with Two, and the top line is in the correct position with Three, so it is said that "it is advantageous to cross the great river," and the process of cultivation is truly completed at this point.

大過，棟橈。注。大壯五之初，或兌三之初，與頤旁通。大謂陽，大過，陽爻過也。棟橈謂三，巽為長木稱棟，初上陰柔，本末弱，巽橈萬物，故棟橈。利有攸往，亨。注。謂二也。剛過而中，失位無應，利變應五，之外稱往，故利有攸往乃亨。

The hexagram statement of "Great Excess" says: "The beam is bent." Hui Dong's self-commentary: This hexagram is formed by moving the fifth line of "Great Strength" down to the first position, or by moving the third line of "Joy" down to the first position, and it is opposite to the hexagram "Nourishment." "Great" refers to yang, and "Great Excess" means yang lines are excessive and too strong. "The beam is bent" refers to the line nine in the third position. Xun represents a long tree, symbolizing a beam; the first line and the top line are all yin and flexible, making the ends weak. The wind of Xun can bend all things, so the beam bends. The hexagram statement says, "It is advantageous to go somewhere, and it is smooth." Self-commentary: This refers to the line nine in the second position. It is a strong yang line in the central position, which is out of place and has no proper corresponding line. It is suitable for the changing line to correspond with the line nine in the fifth position; going outward to the outer trigram is called "going," hence it is smooth when going somewhere.

疏。「大壯」至「棟橈」○卦自大壯來，六五之初，又與乾坤坎離同義，反覆不衰，不從四陽二陰之例，故云或兌三之初旁通頤也，此上虞義也。陽大陰小，故大謂陽。大過，陽爻過，鄭義也。謂二取初，五取上，三棟橈，四有它吝，四陽爻皆失之過，故名大過。虞氏謂大謂二，二失位，故大者過，與鄭異也。

Hui Dong's commentary on the section from "Da Zhuang" to "Dong Rao" states: This hexagram comes from "Da Zhuang" by having the fifth line descend to the first position; it also follows the same pattern as "Qian," "Kun," "Kan," and "Li," where flipping the upper and lower lines results in the original hexagram. Therefore, it does not follow the usual pattern of a hexagram with four yang lines and two yin lines. Hence, it is said that "it may come from the third line of 'Dui' descending to the first position," and it is also connected to "Yi" through mutual opposition. All of this is according to Yu Fan's view. Yang is called "da" (great) and yin is called "xiao" (small), so "da" refers to yang. "Da Guo" refers to an excess of yang lines, according to Zheng Xuan: nine two takes the first line, nine five takes the top line, nine three causes the beam to bend, nine four has a sense of regret, and all four yang lines are excessive, hence the name "Da Guo." Yu Fan, however, believes that "da" specifically refers to nine two, which is out of place, so "da" indicates an excess, differing from Zheng Xuan's view.

「棟橈謂三」已下，虞義也。九三棟橈，故知棟橈謂三。巽為長為木，故為長木。棟，屋檼，以長木為之，故巽為長木稱棟。初上陰柔，初為本，上為末，故本末弱。《說卦》曰：「橈萬物者莫疾乎風。」是巽橈萬物者，故云棟橈。橈，曲折也。○「謂二」至「乃亨」○此虞義也。二失位，故利有攸往。謂二剛過而中，《彖傳》文。二失位而與五敵應，故失位無應，變與五應則利，故利變應五。之外曰往，在內曰來，二之五是之外，故利有攸往乃亨。

"The 'beam bending' refers to the third line," according to Yu Fan. The line statement of the third line directly mentions "beam bending," so it is known that the "beam bending" in the hexagram statement refers to the third line. The trigram Xun is both the first and represents wood, so it is called the long wood. "Beam" is the main beam of the roof, made from long wood, so the long wood of Xun can be called a beam. The first and top lines both belong to yin and flexibility, with the first line being the root and the top line the tip, so they are said to be weak at both ends. The "Commentary on the Changes" says, "There is nothing more capable of bending and shaping things than wind." This explains why Xun can bend and shape things, hence the beam bending. "Bending" means to bend and break. Further explanation of the section from "It is said that the second line" to "then it is harmonious": this is Yu Fan's view. The second line is out of its proper position, so it is appropriate to move forward. The statement "the strong line is excessive but in the center" is from the "Commentary on the Judgment." The second line is out of position and shares the same nature with the fifth line, so it is said to be out of position and without a corresponding line; after the changing line, it can correspond with the fifth line, hence it is appropriate to change and correspond with the fifth. Moving outward to the outer trigram is called "going," while moving inward to the inner trigram is called "coming." The second line moving to the fifth position is moving outward, so moving forward leads to harmony.

初六：藉用白茅，無咎。注。位在下稱藉。巽柔白為茅，故藉用白茅。失位咎也，與四易位，故無咎。九二：枯楊生梯，老夫得其女妻，無不利。注。梯謂初發孚也。巽為楊，乾為老，老楊故枯。二體乾老稱老夫。巽長女，生梯為女妻。老夫得其女妻，得初也。過以相與，故無不利。虞氏以兌上為女，謂二過五應上。

The line statement for the first line (initial six): "Using white reeds as a mat, there is no blame." Hui Dong's self-commentary says: since the line is at the very bottom, it is called "padding." The flexible line of Xun represents grass and also white, so white reeds are used as a mat. Initially, the first line, being yin in a yang position, should have blame, but if it exchanges positions with the second line (nine two), it becomes correct, thus avoiding blame. The line statement for the second line (nine two): "A withered willow tree produces new shoots, an old man marries a young wife, there is no disadvantage." Self-commentary says: "Shoots" refer to the first line, which is the tender sprout of grass and trees. Xun represents the willow tree, and Qian represents old age, so a withered willow tree indicates old age. The second line belongs to the body of Qian, and since Qian represents old age, it is called "an old man." Xun represents the eldest daughter, and the emergence of tender shoots is called "a young wife." An old man marrying a young wife corresponds to the second line obtaining the first line. In the context of the Great Excess, it is normal to have excessive exchanges, so there is no disadvantage. Yu Fan, however, interprets the upper line of De as the female, saying that the second line crosses over the fifth line and corresponds to the sixth line at the top.

九三：棟橈，凶。注。應在上，末弱；過應初，本弱，故棟橈凶。九四：棟隆，吉，有它吝。注。巽高為隆，故棟隆。初四易位，故吉；應上非正，故有它吝。九五：枯楊生華，老婦得其士夫，無咎無譽。注。兌反巽為枯楊，柔在上故生華。巽為婦，乾為老，故稱老婦。士夫謂五，大壯震為夫，兌為少，故為士夫。老婦得其士夫，謂上得五也。五得位故無咎，陰在二多譽，今在上故無譽。虞氏以巽初為老婦，謂五過二應初。上六：過涉滅頂，凶，無咎。注。一為過，再為涉，三而弗改，故滅頂凶，上為頂也。乘剛咎也，得位故無咎。

The line statement for the third line: "The beam bends, calamity." Hui Dong's commentary: The third line's proper corresponding line is the sixth line above. The sixth line is weak, indicating weakness at the end; it also improperly corresponds to the first line, which is also weak, indicating weakness at the root. Therefore, the beam bends and there is calamity. The line statement for the fourth line: "The beam rises high, auspicious, but with some regret." Self-commentary: Xun represents high, so "rising high" is taken, indicating the image of the beam rising. The first and fourth lines exchange positions, and both lines return to their proper places, hence auspicious; however, it corresponds to the sixth line above instead of the proper one, hence some regret. The line statement for the fifth line: "A withered willow produces flowers, an old woman marries a young man, no blame, no praise." Self-commentary: Dui is the opposite of Xun, so the same image of a withered willow is used; since a yao is weak at the top, it produces flowers. Xun represents a woman, and Qian represents old age, hence "old woman." "Young man" refers to the fifth line. In "Da Zhuang," Zhen represents a husband, and Dui represents youth, together forming a young and strong man. "An old woman marries a young man" means the sixth line above receives the fifth line. The fifth line is in its proper position, so there is no blame; a weak yao in the second position usually brings praise, but now it is in the upper position, so there is no praise. Yu Fan, however, takes the first line of Xun as the old woman, saying the fifth line crosses over the second line to correspond with the first line. The line statement for the sixth line: "Crossing a river causes drowning, calamity, no blame." Self-commentary: Taking one step is called "crossing," taking two steps is called "crossing a river," and not turning back after three steps leads to water rising above the head, causing calamity; the top line is the head. The sixth line is above the strong yao, which should bring blame, but since it is a weak yao in its proper position, it is said to have no blame.

疏。「位在」至「無咎」○《周禮·鄉師》云：「大祭祀共茅藉。」鄭興注云：「祭前藉。」藉在下，故云位在下稱藉，以象初也。巽之柔爻為草，又為白，故云巽柔白為茅，此上虞義也。初失位當有咎也，與四易位得正故無咎也。

Hui Dong's commentary explains the section from "positioned at" to "no blame": The "Rites of Zhou · Township Officer" states, "During major sacrifices, straw is provided as a mat." Zheng Xing's annotation says, "A mat is laid down before the sacrificial offerings." Since the mat is placed beneath, the self-commentary refers to the position as being at the lowest level, calling it "藉," which symbolizes the initial line, the sixth line. The flexible line of Xun represents grass, and Xun also governs the white color, so the image of white grass associated with Xun is white straw. All these are Yu Fan's views. Initially, the sixth line was out of position and should have resulted in blame, but when it exchanges positions with the fourth line, both lines are properly placed, thus resulting in no blame.

○「梯謂」至「應上」○梯，鄭氏作荑，雲木更生。梯荑古文通而在下，故梯謂初。《夏小正》曰：「梯發孚也。」巽為楊，九家《說卦》文。兌為澤，巽之剛爻為木，澤木，楊也。四月乾已老，故乾為老。《方言》曰：「乾，老也。」義出《易》，郭璞音乾，失之。虞氏謂陽在二，臨十二月時，周之二月，兌為雨澤，枯楊得澤，復生梯也。

The commentary on the section from "Tie" to "Ying Shang" states: The character "Tie" was originally written as "Tí" by Zheng Xuan, explaining it as the rebirth of grass and trees. "Tie" and "Tí" are homophones in ancient texts, and since it is in the lower position, "Tie" refers to the first line, "Six at the Beginning." The "Summer Small 正" says: "Tí sprouts emerge from the husk." Xun represents the willow tree, according to the Nine Schools version of "Shuo Gua." Dui represents the marsh, and Xun's strong line is wood; trees growing by the marsh are willows. In April, the yang energy of Qian is already old, so Qian represents oldness. The "Fangyan" says: "Qian means old." This interpretation comes from the "Book of Changes"; Guo Pu misread it as the "dry and wet" Qian, which is incorrect. Yu Fan believes that the yang line is in the second position, corresponding to the twelfth month of the "Ling" hexagram, which is the second month of the Zhou calendar. Dui represents rain and marsh, and the withered willow receives the nourishment of rain, thus regrowing new sprouts.

二體乾，故老夫謂二。巽為長女而生梯，故為女妻。二與初比而得初，故云老夫得其女妻，謂得初也。大過之家過以相與，女妻有子繼世承祀，故無不利。虞氏謂大過之爻得過其應，以兌上為少女，故曰女妻，二過五應上而取上之女妻，義亦通也。

Nine Two belongs to the Qian trigram, so "old man" refers to Nine Two. Xun represents the eldest daughter and also produces new sprouts, hence it is called "daughter-wife." Nine Two is closely adjacent to Initial Six and thus gains Initial Six, meaning the old man marries the young wife, which refers to obtaining Initial Six. The hexagram Da Guo is characterized by an unusual form of mutual interaction. The young wife can give birth to children, continuing the lineage and upholding worship, so there is no disadvantage. Yu Fan argues that the lines of Da Guo can transcend their proper corresponding lines. He takes the upper line of Dui as the young daughter, hence calling it "daughter-wife," and says Nine Two transcends Nine Five to correspond with Upper Six, marrying Upper Six as a wife, which is also a plausible interpretation.

○「應在」至「橈凶」○三應在上，上柔爻，故末弱；過上應初，初亦柔爻，故本弱。傳曰「本末弱」，正指三所應之爻，所應皆弱，故凶也。○「巽高」至「它吝」○隆，高也，巽為高，故云巽高為隆，棟隆之象。初四二爻皆失位，易位則吉，故棟隆吉。過應上則橈，故有它吝，非應稱它也。

The commentary explains from "should be" to "causing misfortune": the correct response of nine in the third is to the upper sixth, which is a yao of flexibility, so the end is weak; it also goes beyond the upper sixth to respond to the initial sixth, which is also a yao of flexibility, so the root is weak. The Commentary on the Judgment says "both beginning and end are weak," which refers precisely to these two yao that nine in the third responds to. Since both are weak, misfortune occurs. Further, the commentary explains from "wind is high" to "it is regrettable": "high" means elevated, and wind is high, so wind's high is "high," meaning the image of a beam raised up. The initial sixth and nine in the fourth are both out of position, but if they exchange positions, they become correct, so the beam is raised up and thus auspicious. However, when it goes beyond its proper position to respond to the upper sixth, it bends, hence there is regret; since it is not the correct response, it is called "it."

○「兌反」至「應初」○虞注觀六二曰：「臨兌為女，兌女反成巽。」是兌為反巽也。故荀注中孚云：「兩巽對合大過者中孚。」兩象易亦得有兩巽也。二五體巽乾，故皆取象於枯楊。柔在初為本，故稱梯；柔在上為末，故稱華。「巽為婦」已下皆虞義，虞唯初為老婦為異也。

The commentary on the section from "兑反" to "应初" states: Yu Fan explained the line six in the second of the hexagram Guan (Observing) as follows: "The trigram Dui (Lake) in the hexagram Lin (Approaching) represents a woman. When Dui is reversed, it becomes Xun (Wind)." This indicates that Dui is the reverse image of Xun. Therefore, Xun Shuang noted about Zhongfu (Sincerity) that: "Two Xun trigrams facing each other form Da Guo (Great Excess), which is Zhongfu." When the upper and lower trigrams are exchanged, two Xun trigrams can also be formed. The line nine in the second and nine in the fifth belong to the Xun trigram and the Qian trigram respectively, so both take the image of withered elm. A yao that is flexible in the initial position represents the root, hence called "ti" (step), meaning a tender sprout; a flexible yao in the upper position represents the tip, hence called "hua" (flower), meaning blooming. The statements from "Xun represents a wife" onwards are Yu Fan's interpretations, except for considering the line six at the beginning as an old woman, which differs from other schools.

二五兩爻之義，馬氏、荀氏與虞不同。馬取一卦之義，以初為女妻，上為老婦。荀以初陰失正當變，數六為女妻；二陽失正，數九為老夫；以五陽得正位不變，數七為士夫；上陰得正，數八為老婦。尋六為老陰而稱女妻，八為少陰而稱老婦，荀氏之說於理有乖，故虞氏同之。俗說虞以上為梯，初為華，於卦義亦不足。今兼取三家之說而折中焉。

Regarding the interpretation of the second and fifth lines, Ma Rong, Xun Shuang, and Yu Fan each have different views. Ma Rong established the meaning of the entire hexagram, taking the first line as "the wife," and the top line as "old woman." Xun Shuang, however, based his interpretation on the numbers used in divination: the first line is a yin line that is not in the correct position and is supposed to change, its number being six, so it is called "the wife"; the second line is a yang line that is not in the correct position, its number being nine, so it is called "old man"; the fifth line is a yang line that is in the correct position and does not change, its number being seven, so it is called "scholar"; the top line is a yin line that is in the correct position, its number being eight, so it is called "old woman." But upon closer examination, six is old yin and yet is called "the wife," and eight is young yin and yet is called "old woman," so Xun Shuang's interpretation is not logical, and Yu Fan did not agree with it (the original text here reads "agree," but according to the meaning, it should be "disagree"). As for the common belief that Yu Fan regarded the top line as a tender sprout and the first line as a flower, this does not make sense in terms of the meaning of the hexagram. Now, taking into account the views of Ma, Xun, and Yu, we adopt a middle path and interpret them accordingly.

○「一為」至「無咎」○《風俗通》曰：「涉始於足，足率長十寸，十寸則尺，一躍三尺，法天地人，再躍則涉。」所謂一為過，再為涉，三而弗改謂至上也。案涉從水，從步，步長六尺，以長為深則涉深六尺，過涉則水益深，故滅頂凶。兌澤稱滅者，《周語》太子晉曰：「澤，水之鍾也。」《象傳》曰：「澤滅木。」木尚可滅，則有滅頂之義也。此上漢趙溫義也。

A commentary on the section from "Yi" to "wu jiao": The "Feng Su Tong" says: "To cross water, one starts from the feet. The feet are generally ten inches long, ten inches equal one chi, one step is three chi, taking the pattern of heaven, earth, and humanity. To cross twice is called 'she' (crossing)." This is what is meant by one step being "guo" (passing), two steps being "she" (crossing), and three steps still not changing means reaching the top line. Investigating the character "she" which is composed of "water" and "step," one step is six chi long. Converting this length into depth, crossing water would be six chi deep. "Guo she" (passing and crossing) implies deeper water, so the water reaches the head and is dangerous. The hexagram Dui (Lake) says "mie" (covering), because the "Zhou Yu" records that Prince Jin said: "A marsh is where water gathers." The "Xiang Zhuan" of the hexagram Da Guo says: "The marsh water covers the trees." The trees can be covered, so even more so the head. This is the view of Han dynasty scholar Zhao Wen.

頂，首也。《釋言》曰：「顛，頂也。」故知上為頂。上乘四剛，故有咎；以陰居陰得位，故無咎。此上虞義也。虞注過涉滅頂云：「大壯震為足，兌為水澤，震足沒水，故過涉也。乾為頂，頂沒兌水中，故滅頂凶。」虞以五乾為頂而沒上兌水中，故滅頂，不以上為頂，於卦義稍闕也。

"The 'top' refers to the head. The 'Er Ya · Xiyán' says: 'Dian is the top.' From this we can know that the top line is the top. The sixth line at the top is above the four yang lines, so it incurs blame; but since it is a yin line in a yin position and thus properly situated, it is also said to have no fault. This is Yu Fan's view. Yu Fan explains 'overstepping and drowning the head' by saying: 'The Zhaangua's Zhen represents the foot, and Dui represents the marsh and water. The foot is submerged in water, so it is called overstepping. Qian represents the head, and the head is submerged in the water of Dui, hence drowning the head and resulting in misfortune.' Yu Fan takes the Qian line at the fifth position as the head, submerged in the water of the sixth line at the top, thus explaining 'drowning the head,' and does not take the top line as the head. This interpretation is slightly lacking in terms of the meaning of the hexagram."

習坎，有孚。注。乾二五之坤，與離旁通，於爻觀上之二。習，重也。孚，信，謂二五。維心亨。注。坎為心，乾二五旁行流坤，陰陽會合，故亨。行有尚。注。行謂二，尚謂五。二體震為行，動得正，故行有尚，往有功也。

The hexagram statement of 《Xí Kǎn》 says: "There is sincerity." Hui Dong's self-commentary: This hexagram is formed by the second and fifth lines of Qian entering Kun, and it is in mutual communication with the hexagram 《Lí》; if we consider yao change, it is the upper line of 《Guān》 descending to the second position. "Xí" means repetition, with both upper and lower parts being Kan. "Fú" means sincerity, referring to the lines nine two and nine five. The hexagram statement "Weihéng" (the heart is smooth). Self-commentary: Kan represents the heart, and the second and fifth lines of Qian flowing horizontally into Kun, with yin and yang meeting and blending, thus achieving smoothness. The hexagram statement "Xíng yǒu shàng." Self-commentary: "Xíng" refers to nine two, and "shàng" refers to nine five. Nine two generates the trigram Zhen, and Zhen represents movement, so once it moves, it attains the correct position, thus traveling is esteemed, and going forward can achieve success.

疏。「乾二」至「二五」○此虞義也。坎離自乾坤來，乾二五之坤成坎，與離旁通。若從四陰二陽之例，則觀之上爻之二，故云於爻觀上之二。習坎重險，故云習重也。虞謂習為常，於象義不協，故易之也。孚，信，《釋詁》文。二五剛中，故孚信謂二五。虞氏謂水行往來，朝宗於海，不失其時，如月行天，故習坎有孚也。

Hui Dong's commentary on the section from "Qian Two" to "Two Five": This is Yu Fan's view. The Kan and Li hexagrams both originate from Qian and Kun. The second and fifth lines of Qian enter Kun to form Kan, and it is in mutual communication with Li. If following the general principle of hexagram transformation with four yin lines and two yang lines, it is the top line of Guan descending to the second position, hence saying "the line becomes the second line of Guan's top." "Xi Kan" refers to a double danger, hence "Xi" means repetition. Yu Fan interpreted "Xi" as "constant," which does not conform to the meaning of the hexagram, so Hui Dong changed it to "repetition." "Fu" is interpreted as "trust," as found in the Er Ya · Xigǔ. The ninth second and ninth fifth lines are both strong lines in the middle, so "Fu Xìn" refers to these two lines. Yu Fan said that flowing water never stops and eventually reaches the sea, never missing the season, like the moon moving across the sky, hence "Xi Kan" has trust.

○「坎為」至「故亨」○此虞義也。《說卦》坎為極心，故為心。乾二五之坤成坎，坎水流坤，故旁行流坤。乾交於坤，陰陽會合，故亨也。○「行謂」至「功也」○此虞義也。行謂二，尚與上通，二上與五，故尚謂五。二體震為行，謂互震也。二失位，動得正應五，行有尚，往有功也，《彖傳》文。

A commentary on the section from "Kan represents" to "thus it is smooth": This is Yu Fan's view. The "Commentary on the卦Transmission" says that Kan represents "a restless heart," so the image is taken as the heart. The second and fifth lines of Qian enter Kun to form Kan. The water of Kan flows through the earth of Kun, so it is said to flow horizontally into Kun. Qian and Kun combine, yin and yang converge, so it is smooth. Another commentary on the section from "traveling refers to" to "there is achievement": This is also Yu Fan's view. "Traveling" refers to the second line, nine two; "shang" and "shang" are interchangeable, nine two moves upward to harmonize with nine five, so "shang" refers to nine five. Nine two belongs to the body of Zhen, and Zhen represents traveling, referring to the mutual body Zhen. Nine two was originally out of position, but once it moves, it becomes correct and corresponds with nine five, so traveling is praised by people; "going there brings achievement" is the original words from the "Commentary on the Judgment."

初六：習坎，入于坎窞，凶。注。在重坎之家，故曰習坎。坎為入，坎中小穴稱窞。初以陰居下，故入于坎窞凶。九二：坎有險，求小得。注。陽陷陰中，故有險。陰稱小，二據初陰，故求小得。六三：來之坎坎，險且枕，入于坎窞，勿用。注。在內曰來，往來皆坎，故來之坎坎。枕，止也，艮為止。三失位乘二則險，承五隔四，故險且枕。居上坎之下，故入于坎窞。勿用者，誡上也。

The line statement for the first line (initial six): "Practice the peril, entering the pit of the peril, misfortune." Hui Dong's self-commentary: The first line is in the heavy peril trigram, so it is also called "practice the peril." Peril means entering, and the small hole in the middle of the peril is called "pit." The first line, with a yin line at the very bottom, thus falls into the small pit of the peril, resulting in misfortune. The line statement for the second line (nine in the second): "Peril exists, seeking small gains." Self-commentary: A yang line is trapped between two yin lines, hence peril. Yin is called "small," and the second line holds the yin of the first line below, so small gains can be obtained. The line statement for the third line (six in the third): "Coming into peril, peril and halt, entering the pit of the peril, do not use." Self-commentary: Going into the inner trigram is called "coming." This line moves back and forth between both perils, hence "coming into peril." "Halt" means stopping, and "gen" is the stop. The third line is out of position and oversteps the second line, which is peril. It wishes to ascend to the fifth line but is blocked by the fourth line, hence peril and obstruction. It is located at the very bottom of the upper peril, thus falling into the small pit of the peril. Saying "do not use" is a warning to the sixth line at the top.

六四：尊酒簋貳用缶，內約自牖，終無咎。注。震主祭器，故有尊簋。坎為酒。貳，副也，禮有副尊。坤為缶，故貳用缶。內，入也。坎信為約，艮為牖，薦信於鬼神，奠於牖下，故內約自牖。得位承五，故無咎。九五：坎不盈，禔既平，無咎。注。盈，溢也。艮為止，謂水流而不盈。坎為平，艮止坤安，故禔既平。得位正中，故無咎。

The fourth line statement says: "Respectful wine in two vessels and a jar, placed inside the window, ultimately without blame." Hui Dong's self-commentary explains: Zhen governs ritual vessels, hence there are wine jars and rice bowls. Kan represents wine. "Two" refers to a secondary vessel, as the ritual system includes a secondary wine vessel. Kun represents earthenware jars, so the secondary vessel is a jar. "Inside" means to place within. Kan represents sincerity, "binding" is equivalent to sincerity; Gen represents windows, so presenting sincerity to the spirits and placing the offerings beneath the window, hence "placing sincerity inside the window." The fourth line is in a proper position and above the fifth line, so there is no blame. The fifth line statement says: "The water does not overflow, the land is level, without blame." Self-commentary: "Overflow" means spilling over. Gen represents stopping, meaning the water although flowing does not spill over. Kan represents levelness, Gen represents stopping, Kun represents stability, hence both stable and level. The fifth line is in a proper position and in the center, hence no blame.

上六：繋用徽纆，寘于叢棘，三歲不得，凶。注。繋，拘也。巽為繩，坤為黑，故為徽纆。寘，示也。坎為叢棘，艮為門闕，門闕之內有叢木，是天子外朝左右九棘之象也。應在三，三體比匪人，故縛以徽纆，示于叢棘而使公卿以下議之。害人者加明刑，任之以事，上罪三年而舍，中罪二年而舍，下罪一年而舍。不得者，謂不能改而不得出獄。艮止坎獄，乾為歲，歴三爻，故三歲不得凶。

The line statement for the top line says: "Bound with black ropes, placed among thorny bushes, three years unable to escape, calamity." Hui Dong's own commentary says: "Bound" means to arrest. Xun represents ropes, and Kun represents black color; together they form "black ropes." "Placed" is the same as "show," meaning to display. Kan represents thorny bushes, and Gen represents gates; gates with thorny bushes growing inside are the image of the emperor's outer court with nine thorny bushes planted on each side. The top line corresponds directly to the third line. The third line is in the position of "competing with the wrong person" in the "Comparison" hexagram, so it is necessary to bind with black ropes and display it among the thorny bushes, allowing officials below the ministers to jointly deliberate on the crime. Those who harm others are subjected to clear punishment and forced labor: severe crimes result in three years of imprisonment before release, medium crimes two years, and light crimes one year. The term "unable to escape" refers to refusing to repent and thus being unable to be released from prison. Gen represents stopping, Kan represents prison, and Qian represents years. From the third line to the top line spans three positions, hence three years of imprisonment and calamity.

疏。「在重」至「窞凶」○卦名習坎，故云在重坎之家。坎為入，坎中小穴稱窞，皆虞義也。《字林》曰：「窞，坎中小坎也。」初本陰爻而又在下，陰稱小人，於坎窞之象失位無應，故凶也。○「陽陷」至「小得」○此虞義也。《說卦》曰：「坎，陷也。」乾二之坤二，是陽陷陰中，故有險。陽大陰小，故陰稱小，初陰也。二據初陰，故求小得，謂得初。

Hui Dong's commentary on the section from "In the Double" to "Dangerous" says: This hexagram is called "Practice of Difficulty." Therefore, the line Initial Six is in the situation of a double difficulty. The trigram Kan represents entering and a small hollow within the trigram Kan is called "Kan," which is Yu Fan's view. The "Zilin" says: "Kan is a small Kan within Kan." The line Initial Six is originally a yin line and is located at the very bottom, and yin symbolizes a petty person, which fits the image of being trapped in a small hollow of Kan. It is also out of its proper position and has no corresponding line, hence it is dangerous. Furthermore, Hui Dong's commentary on the section from "Yang陷" to "Small Gain" says: This is Yu Fan's view. The "Shu Guan Zhuan" says: "Kan is a trap." The second line of the trigram Qian entering the second position of the trigram Kun is exactly Yang being trapped within Yin, hence there is danger. Yang is called big, and Yin is called small, so "small" refers to Yin, which here refers to the line Initial Six. The line Nine Two holds the Yin line below, the line Initial Six, so it is said that small gains are obtained, meaning that the line Initial Six is obtained.

○「在內」至「上也」○在外曰往，在內曰來，易例也。言內則有外之辭，往來皆坎，故來之坎坎。人臥以枕薦首則止，故云枕止也。互艮，艮為止。三以陰居陽，故失位。二坎有險，故乘二則險。陸績云：「枕有閡礙之貌。」三上承五隔於六四，故險且枕。此上虞義也。以坎接坎，三居上坎之下，故入于坎窞。《乾鑿度》坤三不正為小人，小人勿用。應在上，故誡上勿用也。

The passage explains that moving to the outer trigram is called "going out" and moving to the inner trigram is called "coming in," which is a general principle in the Book of Changes. Mentioning the inner trigram implicitly includes the outer trigram. Since this line is connected to both the inner and outer trigrams, which are both Kan (Water), it is said "coming in with a continuous flow of water." When a person lies down with a pillow under their head, they are still, so the character "枕" (pillow) is interpreted as "stopping." The lines two to four together form the trigram Gen (Mountain), which represents stopping. The line six in the third position is a yin line in a yang position, so it is out of place. The line nine in the second position originally has a dangerous situation, so the line six in the third position being above it adds to the danger. Lu Ji said, "枕" means having an obstruction. The line six in the third position wants to support the line nine in the fifth position, but is blocked by the line six in the fourth position, so it is both dangerous and obstructed. This is Yu Fan's interpretation. Two Kan trigrams are connected, and the line six in the third position is at the lowest part of the upper Kan, so it is sinking into a small pit in the Kan. The "Diao Du" explains that the third line of the trigram Kun is not in the correct position, which represents a small person, and a small person should not act. The correct position of the line six in the third is the line six at the top, so this is a warning to the line six at the top not to act recklessly.

○「震主」至「無咎」○此虞義也。《序卦》曰：「主器者莫若長子。」謂主祭器，故震主祭器。尊、簋、缶皆祭器也。祭尚玄水，坎水為酒。貳，副也，注酒於尊中曰副。《周禮·酒正》云：「大祭三貳，中祭再貳，小祭壹貳。」鄭彼注云：「貳，副益之也。」《弟子職》曰：「周旋而貳。」故云禮有副尊。坤器為缶，義見比卦。

A commentary on the section from "Zhen Zhu" to "Wu Jiao": This is Yu Fan's view. The "Xu Gua Zhuan" says: "There is no one more suitable than the eldest son to hold the rites of the ancestral temple." Here, the term "qi" refers to sacrificial vessels, so Zhen governs the sacrificial vessels. Wine vessels, millet bowls, and clay pots all belong to the category of sacrificial vessels. In sacrificial rites, clear water is the best, so Kan water here serves as wine. "Er" means secondary or assistant, and pouring wine into the vessel is called "fu." The "Zhou Li · Ji Zheng" says: "For major sacrifices, wine is poured three times; for medium sacrifices, twice; and for minor sacrifices, once." Zheng Xuan's commentary says: "Er means assisting and adding." The "Guan Zi · Di Zi Zhi" says: "Wine is poured in a circular manner." Therefore, the ritual includes the secondary vessel. Kun represents vessels and takes the image of a pot, as explained in the "Bi" hexagram.

坎為入，入內同物，故云內入也。坎為信約者，約，信也，故坎信為約。虞以四陰小，故約非其義，故易之也。隱二年《春秋傳》曰：「苟有明信，澗溪沼沚之芼，蘋蘩荇藻之菜，可薦於鬼神。」是薦信於鬼神之事。坤為鬼，乾為神也。《詩·采蘋》曰：「於以奠之，宗室牖下。」毛傳云：「奠於牖下。」是內約自牖之義也。四得位上承九五，故有是象而無咎也。

The trigram Kan represents entering, and "entering" and "internal" are the same thing, so the self-commentary says "internal is entering." Kan is called "trust and covenant" because "covenant" means trust, so the trust of Kan is called "covenant." Yu Fan used "four is yin and becomes small" to explain the character "covenant," which does not conform to the original meaning, so Hui Dong revised his interpretation. The "Zuo Zhuan" records that in the second year of Hui Gong, "as long as there is sincere trust, even water plants and vegetables such as苹,蘩,荇,藻 collected from ditches and pools can be offered to the spirits." This is exactly the act of offering trust to the spirits. The trigram Kun represents ghosts, and the trigram Qian represents spirits. The "Shi Jing · Zhao Nan · Cai Ping" says, "Where should we set it? In the window below the ancestral temple." The Mao Transmission explains, "It is set below the window." This is the meaning of "internal covenant from the window." The sixth line in the fourth position is in the right place and supports the fifth line, so there is such a line image and no mistake.

○「盈溢」至「無咎」○此虞義也。水泛溢為盈，故云盈溢也。體坎互艮，坎流艮止，故流而不盈。水性平，故坎為平。京房、許慎皆云「禔，安也」。《坤》卦辭云「安貞吉」，故艮止坤安，既安且平，水之德也。五得位得中，故其象雖不盈而有安平之德為無咎也。

The commentary on the section from "盈溢" to "无咎" is based on Yu Fan's interpretation. When water overflows beyond its bounds, it is called "盈," hence "盈 is the same as溢." The primary hexagram has the structure of Kan (Water) and the interacting trigrams produce Gen (Mountain). Kan represents movement, while Gen represents stillness, so although water is moving, it does not overflow. Water is naturally level, so Kan represents levelness. Jing Fang and Xu Shen both say, "禔 means security." The statement of the hexagram Kun says, "Security in stillness brings good fortune," so the stillness of Gen corresponds to the security of Kun, combining both stability and levelness, which is precisely the virtue of water. The fifth line is in the proper position and is central, so although its line does not indicate fullness, it possesses the virtue of security and levelness, thus resulting in no fault.

○「繋拘」至「得凶」○此鄭虞九家義也。隨上六曰「拘繋之」，故云繋拘也。巽為繩，觀巽也。坤為黑，《說卦》文。虞云：「徽纆，黑索也。」巽繩坤黑，故云徽纆。「示，寘也」者，《詩·鹿鳴》曰「示我周行」，鄭箋云：「示當為寘。」《禮記·中庸》曰「治國其如示諸掌乎」，鄭注云：「示讀如寘之河之乾之寘。」是示、寘、置三字同物，故劉表、張璠或作示，或作置也。

The commentary on the section from "Ji Gu" to "De Xiong" is based on the interpretations of Zheng Xuan, Yu Fan, and the Nine Schools of the Book of Changes. The sixth line at the top of the "Su" hexagram says "Jiu Xi," which means "to be bound." Therefore, "Xi" refers to being captured. The trigram Xun represents a rope, referring to the Xun trigram in the "Guan" hexagram. The trigram Kun represents black, as mentioned in the "Shuo Gua Zhuan." Yu Fan says, "Hui Mo refers to a black rope." The rope of Xun combined with the black of Kun is called "Hui Mo." As for "Shi is the same as Zhi," the "Book of Songs, Xiao Ya, Lu Ming" says "Shi Wo Zhou Hang," and Zheng Xuan's commentary says, "Shi should be read as Zhi." The "Book of Rites, Zhongyong" says, "Govern a country is like showing something in one's palm," and Zheng Xuan's commentary says, "Shi should be read as Zhi from 'Zhi He Zhi Gan.'" This shows that the meanings of Shi, Zhi, and Zhi are the same. Therefore, the Liu Biao version uses "Shi," while the Zhang Fan version uses "Zhi."

坎為叢棘，九家《說卦》文。艮為門闕，《說卦》文。《周禮》秋官朝士掌建邦外朝之法，左九棘，孤卿大夫位焉；右九棘，公侯伯子男位焉。外朝在皋門之內，故云門闕之內有叢木，是天子外朝左右九棘之象也。朝上又云「左嘉石平罷民焉，右肺石達窮民焉」，鄭氏謂罷民，邪惡之民也。

The trigram Kan represents a thicket of brambles, as stated in the Nine Schools edition of "Shuo Gua." The trigram Gen represents a gate, as mentioned in "Shuo Gua Zhuan." According to the "Zhou Li," the official called Chao Shi in the autumn official department was responsible for establishing the legal system of the outer court of the state. On the left side, nine bramble trees were planted, where the officials of the rank of Gu, Qing, and Da Fu took their positions; on the right side, nine bramble trees were planted, where the officials of the rank of Gong, Hou, Bo, Zi, and Nan took their positions. The outer court was located within the Gao Men, so it is said that within the gates there are clusters of trees, which corresponds to the image of nine bramble trees on each side of the outer court of the Son of Heaven. The same passage also says, "On the left side, a jade stone was set up to reform the wicked people, and on the right side, a lung stone was set up to provide relief for the helpless people." Zheng Xuan explained "ba min" as the wicked people.

上應在三，二動三體，比匪人，有邪惡之罪，故縛以徽纆，示于叢棘。鄭氏謂外朝者所以詢事之處，故使公卿以下議之，劉表亦云「眾議於九棘之下」也。「害人者加明刑」已下至「下罪一年而舍」，皆秋官司圜文也。鄭彼注云：「明刑，書其罪惡於大方版，著其背。任之以事，若今時罰作。舍，釋之也。」

The Six at the Top corresponds directly to the Six in the Third. When the Nine in the Second moves, the Six in the Third becomes a separate entity, forming the image of the hexagram "Comparison" with the line "Comparison with the unworthy," which carries the guilt of evil. Therefore, it is bound with black rope and displayed beneath a thorny tree. Zheng Xuan said that the outer court is a place for consulting state affairs, so the ministers and officials below the rank of marquis jointly deliberate on the crime. Liu Biao also said, "The people gather under nine thorny trees to discuss." From "Those who harm others are subjected to clear punishment" down to "Minor offenses are punished for one year and then released" are all original texts from the "Rites of Zhou" in the Office of the Autumn Official. Zheng Xuan's commentary says: "Clear punishment means writing his crimes on a large board and hanging it behind him. Assigning him tasks is like the current punishment of labor service. Release means to set him free."

《司圜》又云：「其不能改而出圜土者殺。」故不得者，謂不能改而不得出獄。艮止坎獄，言止於獄也。乾為天，天數十二，歲有十二月，故乾為歲。三之上歴三爻為三歲，三歲不改則不得出獄，出獄則殺，故凶也。

The "Classic of the Prison" also states: "Those who refuse to repent and擅自 escape from the prison should be put to death." Therefore, "not being able to repent" refers to the inability to repent and thus being unable to leave the prison. The trigram Gen (Geng) represents stopping, and Kan (Kan) represents prison, together indicating being restrained and confined in prison. Qian (Qian) represents heaven, and the number of heaven is twelve, corresponding to the twelve months of a year, so Qian represents the year. From the third line to the top line involves three lines, which corresponds to three years. If someone still does not repent after three years, they cannot escape from prison. If they insist on escaping, they will be executed, hence the ominous outcome.