The Hexagram of Progress

乾宮游魂卦，消息二月。康侯用錫馬蕃庶，晝日三接。注：觀四之五。。進也。康讀如康周公之康，廣也，坤為廣。四為諸侯，觀四賓王。四五失位，五之正，以四錫初，初動體屯，震為諸侯，故康侯。坎為馬，坤為用，故用錫馬。艮為多，坤為眾，故蕃庶。離日在上，故晝日。三陰在下，故三接矣。

This hexagram belongs to the乾宫 (Heavenly Palace) in the eight palaces of Jing Fang's system, and it is a wandering soul hexagram. The hexagram's energy corresponds to the second month. The classic text says: "A state of peace and prosperity, the marquis receives many chariots and horses, and is received three times in one day." (The name "晋" (Advance) is missing in the original text; wherever it appears in the following text, it is treated the same way.) Note: The hexagram "晋" (Advance) is formed by exchanging the fourth line and the fifth line of the "观" (Observation) hexagram. "晋" means to advance. "康" is read as in "康周公" from the "Book of Rites · Rituals of Sacrifice," meaning vastness or breadth. The earth element (坤) has the image of vastness. According to the general principle of line positions, the fourth line represents a marquis. The fourth line of the "观" hexagram has the phrase "It is advantageous to be received by the king," so it is said "Observing the fourth line, the marquis is received by the king." In this hexagram, both the fourth and fifth lines are out of position. The fifth line moves to the correct position, transferring the fourth line to the first line. When the first line moves, from the first to the fifth line, it forms the hexagram "屯" (Emergence). The lower trigram of "屯" is Zhen (Thunder), representing the marquis, so it is called "the marquis of peace." Kan (Water) represents horses, and Kun (Earth) represents use, so it is said "using horses." Gen (Mountain) represents abundance, and Kun (Earth) represents multitude, so it is said "numerous offspring." Li (Fire) represents the sun, which is in the upper trigram, so it is said "daytime." The three yin lines in the lower trigram of Kun represent three times, so it is said "three times."

疏：卦自觀來，從四陰二陽之例。觀六四進居五，故曰進也。康讀如祭統康周公之康，鄭氏注禮引此為證，故讀從之。又鄭注康侯云：康，廣也，謂襃廣其車服之賜也。坤廣生，故曰廣。爻例四為諸侯。觀之六四利用賓于王，故觀四賓王。四之五而皆失位，五之正，以四錫初，謂初四易位也。初動體屯，謂初至五體屯也。屯下體震，震為侯，卦辭曰利建侯。四為諸侯，以四錫初，初震亦為侯，康侯之象也。

Hui Dong explains: This hexagram comes from the "Guan" hexagram through change. According to the general rule, all hexagrams with four yin lines and two yang lines originate from "Guan" and "Lin". In the "Guan" hexagram, the sixth line in the fourth position moves up to the fifth position, hence the statement "Jin, which means progress". The character "Kang" is read as in "Kang Zhou Gong" from the "Rites of Zhou: Ji Tong", and Zheng Xuan cited this line in his commentary on the "Rites of Zhou", so we follow this reading. Zheng Xuan also commented on "Kang Hou" saying: "Kang means broad, referring to the generous grant of chariots, clothing, and ornaments." The "Xiyi" says that the earth (Kun) is vast and thus gives birth to all things, so Kun is taken as broad. According to the general rule of line positions, the fourth line symbolizes a feudal lord. In the "Guan" hexagram, the line in the fourth position says "It is advantageous to attend the king", hence "Guan Si Bin Wang". After the fourth line moves up to the fifth position, the two lines above it are not in the correct position, so the fifth line moves to the correct position, and the fourth line is given to the first line, meaning the first and fourth lines exchange positions. The phrase "Chu Dong Ti Tun" means that when the first line moves, from the first line to the fifth line, the structure of the "Tun" hexagram is formed. The lower trigram of "Tun" is Zhen, which symbolizes a feudal lord, and the "Tun" hexagram statement says "It is advantageous to establish feudal lords". The fourth line was originally a feudal lord, but now it is given to the first line, and the first line forms Zhen, which is also a feudal lord, hence the symbolism of "Kang Hou".

坎為馬美脊，坤為用，故用錫馬。錫讀納錫、錫貢之錫。侯享王之禮，覲禮匹馬卓上九馬隨之是其事也。蕃，多也；庶，眾也。艮為多，坤為眾，故蕃庶。雜卦曰：，晝也。離日在地上，故晝日。坤三陰在下，故三接。

The *Shuo Gua Zhuan* says that the trigram Kan is represented by a horse with a beautiful back, so Kan takes the image of a horse. The trigram Kun takes the image of use, hence it is said "use and horse" ("用锡马"). The character "锡" is read as the "锡" in the *Shang Shu · Yu Gong* ("纳锡" and "锡贡"), meaning to present or bestow as a gift. The ceremony of feudal lords paying homage to the Son of Heaven is described in the *Yili · Jin Li* as "a single horse standing in front and nine horses following behind," which refers to this practice. "蕃" means many, and "庶" means numerous; the trigram Gen takes the image of many, and the trigram Kun takes the image of numerous, hence it is said "蕃庶." The *Zage Zhuan* says "Jin, which is day" (the original text here is missing the character "晋"). The trigram Li represents the sun and is above the ground, hence it is said "daylight." The trigram Kun has three yin lines in the lower trigram, hence it is said "three connections."

周禮大行人曰：上公之禮，廟中將幣三享，出入三問三勞；諸侯三享，再問再勞；諸子三享，壹問壹勞。是天子三接諸侯之禮也。此兼虞鄭義。一說三接，王接諸侯之禮：覲禮延升，一也；覲畢致享升致命，二也；享畢王勞之升成拜，三也。

The Zhou Li · Da Xing Ren says: The ceremony for the high-ranking feudal lords involves three times of presenting offerings and performing sacrifices in the temple, with three inquiries and three courtesies during the process of coming and going; for the feudal lords, it is three sacrifices with two inquiries and two courtesies; for the princes, it is three sacrifices with one inquiry and one courtesy. This is the ceremony by which the Son of Heaven receives the feudal lords three times. The above combines the interpretations of Yu Fan and Zheng Xuan. There is another view that "three receptions" refers to the three procedures by which the king receives the feudal lords: the first is when the king invites the feudal lords to ascend the hall as described in the Jìn Li; the second is after the court ceremony, when the feudal lords ascend the hall to present sacrifices and convey the king's orders; the third is after the sacrifice, when the king comforts the feudal lords, and the feudal lords ascend the hall to perform the ceremony of bowing in submission.

初六：如摧如，貞吉，罔孚，裕無咎。注：進摧退也。初進居四，故如；四退居初，故摧如。動得位故貞吉。罔，無也。四坎稱孚，坤弱為裕。五之正成巽，初受其命，故無咎也。六二：如愁如，貞吉。注：坎憂為愁，應在坎上，故愁如。五變應之，故貞吉。

The first line statement says: advancing yet encountering setbacks, the divination yields a favorable result; without sincerity, being at ease and generous brings no fault (the beginning of the line statement is missing the character "晋", it should be "晋如摧如"). Note: "晋" means advancement, "摧" means retreat. The first line advances and occupies the fourth position, hence "晋如"; the ninth in the fourth position retreats and occupies the first position, hence "摧如". After change, it attains the proper position, hence "贞吉". "罔" means none. The ninth in the fourth position is in the坎 trigram, which represents sincerity; the坤 trigram is characterized by softness and gentleness, hence it is taken as generous. The ninth in the fifth position changes to the proper position and becomes the巽 trigram, which represents destiny. The first line receives its command, hence there is no fault. The second line statement says: advancing yet feeling anxious, the divination yields a favorable result. Note: the坎 trigram represents anxiety, hence it is taken as anxiety; the second line corresponds to the ninth in the fifth position which is above the坎 trigram, hence "愁如". The ninth in the fifth position changes and corresponds with the second line, hence "贞吉".

受茲介福于其王母。注：乾為介福。艮為手，坤為虛，故稱受。謂五已正中，乾為王，坤為母，故受茲介福于其王母。六三：眾允，悔亡。注：坤為眾，土性信，故眾允。三失正，與上易位，故悔亡。九四：如碩鼠，貞厲。注：四體坎艮，艮為碩鼠，在坎穴中，故如。碩鼠失位，故貞厲。六五：悔亡，矢得勿恤，往吉無不利。注：失位悔也，動之正，故悔亡。矢，古誓字，信也。勿，無；恤，憂也。五變得正，坎象不見，故誓得勿恤。五正二受介福，故往吉無不利。上九：其角，維用伐邑，厲吉無咎，貞吝。注：上為角，坤為邑，動體豫，利行師，故維用伐邑。失位，故危；變之正，故厲吉無咎。動入冥豫，故貞吝。

The line statement also says: receiving such great blessings from his mother queen. Note: The trigram Qian represents great blessings. The trigram Gen represents a hand, and the trigram Kun is hollow in the middle, so a hand being hollow can receive, hence the term "receiving." This refers to the line nine five having already occupied the central position and being upright, Qian represents the king, and Kun represents the mother, hence the statement "receiving this great blessing from his mother queen." The line six three statement: the people believe in him, regret disappears. Note: The trigram Kun represents the people, and the virtue of earth is sincerity, hence "the people believe." The line six three is not in the correct position, and by exchanging positions with the line upper nine, both lines attain their correct positions, hence regret disappears. The line nine four statement: advancing like a large rat, questioning leads to danger. Note: The line nine four is located in both the trigram Kan and the interacting trigram Gen, Gen represents a large rat, and it is in the cave of Kan, hence "advancing like a large rat." A large rat is in an improper position, hence "danger." The line six five statement: regret disappears, neither gain nor loss is to be worried about, going forward is auspicious, nothing is unfavorable. Note: The line six five is a yin line in a yang position and is not in the correct position, originally it should have regret; after changing to the correct position, regret disappears. "Shi" is an ancient form of "shi," meaning sincerity; "wu" means no, and "xu" means worry. The line five changes once to attain the correct position, the trigram Kan disappears, hence "sincerity, no worry." The line nine five is in the correct position, and the line six two goes to respond to five and receives great blessings, hence "going forward is auspicious, nothing is unfavorable." The line upper nine statement: advancing to the tip, only suitable for attacking subordinate states, there is danger but eventually auspicious, no fault, being stubborn leads to regret. Note: The upper line symbolizes the tip, and the trigram Kun represents a state; the line upper nine changing once becomes the trigram Yu, and Yu is favorable for military campaigns, hence "only suitable for attacking subordinate states." The line upper nine is not in the correct position, hence there is danger; changing to the correct position, hence although dangerous it is auspicious, no fault. Changing once leads to the situation of the upper line of Yu "meditative ease," hence "being stubborn leads to regret."

疏：「進」至「咎也」○進，彖傳文。何妥曰：摧，退也。初四失位，初之四為進，故如；四之初為退，故摧如。二爻得位，故貞吉。罔，無，馬義也。四體坎為孚，四之初，故罔孚。中互兩坤，坤弱為裕。五之正成巽，巽為命，初受其命，故無咎。此兼虞義。

Hui Dong explains: This section of the commentary begins with "progress" and ends with "misfortune." The phrase "Jin, which means progress" is from the Commentary on the Judgment. He Tuo said: "Cui, which means retreat." The first and fourth lines are both out of position. The first line moving to the fourth position is upward movement, hence "Jin ru"; the fourth line returning to the first position is downward movement, hence "Cui ru." After the two lines exchange positions, they each regain their proper places, hence "Zhen Ji." The term "wang" is interpreted as "without," according to Ma Rong. The fourth line is in the Kan trigram, and Kan represents sincerity. When the fourth line moves down to the first position, the Kan trigram is destroyed, hence "Wang Fu." The inter卦 contains two Kuns, and Kun is characterized by softness and flexibility, hence the image of abundance. The fifth line moves to the correct position to form the Xun trigram, which represents commands. The first line receives its command, hence there is no fault. This explanation incorporates Yu Fan's reasoning.

○坎憂至貞吉○二正應五，故如。坎為加憂，說文曰：愁，憂也。五在坎上，二五敵應，故愁如。五失位，變之正，與二相應，故貞吉。此兼虞義。○乾為至王母○此虞九家義也。馬氏云：介，大也。乾為大，為福，故為介福。艮為手，坤陰為虛，手虛能受，故稱受。五已正，體乾為王，坤為母，二受五福，故受茲介福于其王母矣。

This section of the commentary starts from "Kan you" to "Zhen Ji." Six Two and Nine Five correspond directly, so it is said "Jin ru." The "Shuo Guai" says Kan represents added worry, and the "Shuo Wen Jie Zi" says "chou is you." Nine Five is above the Kan trigram, and Two and Five are originally opposing lines, so it is said "chou ru." Nine Five is out of its proper position, but when it changes to the correct position, it corresponds with Six Two, hence "Zhen Ji." Here it also incorporates Yu Fan's interpretation. The following commentary starts from "Qian wei" to "Wang Mu": this is Yu Fan's and the "Jiu Jia Yi" view. Ma Rong said: "Jie means big." Qian takes the image of being big and being auspicious, so it is called "Jie Fu." Gen represents hand, Kun represents Yin and being hollow in the middle; an empty hand can receive, so it is called "shou." Nine Five is already in the correct position, forming the Qian trigram and becoming the king, Kun represents the mother, and Six Two receives the auspiciousness of the fifth line, hence "Shou Zi Jie Fu Yu Qi Wang Mu."

○坤為至悔亡○此虞義也。釋詁曰：允，信也。坤為眾，為土，土性信，故眾允。以六居三為失正，與上易位，各得其正，故悔亡也。○四體至貞厲○四體坎互艮，艮為碩為鼠，故為碩鼠。詩碩鼠序曰：貪而畏人若大鼠。四本三公之位，以陽居陰而據坤田，有似碩鼠。坎窞為坎，四體坎，虞注說卦曰：鼠似狗而小，在坎穴中，晉九四是也。四失位不正而危，故貞厲也。

This section of the commentary follows Yu Fan's interpretation. The text from "Kun as" to "regret disappears" is based on Yu Fan's reasoning. The "Er Ya · Shi Gu" says: "Yun means trust." Kun takes the image of the multitude and earth, and the virtue of earth is trustworthiness, so it is called "zhong yun" (trust of the multitude). A yao in the third line is not in the correct position, but when it exchanges places with the top yao (the ninth at the top), both yao return to their proper positions, so the regret disappears. The following commentary from "four lines" to "dangerous" refers to the four lines of the hexagram. The fourth yao is in the Kan trigram and emerges as the Gen trigram in the mutual trigrams. Gen takes the image of greatness and a rat, so it forms "shuo shu" (great rat). The small preface of the "Shi Jing · Shuo Shu" says: greedy yet fearful of people, like a big rat. The fourth yao originally occupies the position of the prime minister, but it is a yang line in a yin position and occupies the Kun field, just like a great rat. The inner Kan in the Kan trigram is called "dan," meaning a deep pit. The fourth yao is in the Kan trigram, and Yu Fan's commentary on "Shuo Gua" says: "A rat is like a dog but smaller, hiding in the cave of Kan. The fourth yao of the 'Jin' hexagram is like this." The fourth yao is out of position and not correct, thus facing danger, so it is said "zhen li" (dangerous).

○失位至不利○六居五為失位，宜有悔也。五之正，故悔亡。論語「夫子矢之」，孔安國注云：矢，誓也。矢誓同物同音，故知矢為古誓字。誓以著信，故云信。五體坎為憂，變得正，坎象不見，故誓得勿恤。五已之正，二往應五受介福，故往吉無不利，乾為利也。此兼虞義。

This section of the commentary discusses the transition from "losing position" to "unfavorable." When a line six occupies a position five, it is considered to have lost its proper place, and thus it should bring regret. However, when the fifth line changes to the correct position, the regret disappears. The Analects contains the phrase "the Master made a vow," and Kong AnGuo's commentary explains that "vow" means "to swear an oath." The characters "shì" and "shì" are homophones and share the same meaning, indicating that "shì" is an ancient form of "shì" (oath). Swearing an oath is done to make one's sincerity clear, so the commentary interprets "shì" as meaning "trust." Since nine five is in the Kan trigram and Kan represents worry, when it changes to the correct position, the image of Kan no longer exists, hence the statement "the oath brings no need for worry." Nine five is already in the correct position, and six two moves to respond to five and receives great blessings, so "going is auspicious and there is no disadvantage." The trigram Qian is used to represent benefit. This explanation also incorporates the meaning from Yu Fan.

○上為至貞吝○爻例上為角。虞氏謂五已變之乾為首，位在首上，故稱角，義亦通也。坤土為邑，上動體豫，豫彖曰：利建侯行師。行師侵伐，故維用伐邑也。動入冥豫，荀義也。豫上六曰：冥豫。故云動入冥豫。兩陰無應，故貞吝也。

This section of the commentary runs from "Shang wei" to "Zhen lin." According to the general principle of yao positions, the top line symbolizes the horn. Yu Fan, however, argues that the nine in the fifth position has transformed into Qian, which is the first, and since the top line is above the head, it is called "horn," a reasonable explanation. Kun represents the land, so it takes the image of a city; when the top nine moves, it forms the structure of Yu. The "Commentary on the Judgment" of Yu says "favorable for establishing feudal lords and military campaigns," and military campaigns mean warfare, so it is said "maintain the use of attacking the city." "Moving into dark and confused Yu" is the interpretation of Xun Shuang: the yao statement of the top six of Yu is "dark and confused Yu," so moving into it leads to a state of darkness and confusion. After both the top nine and the sixth three have changed, the two yin lines face each other without any response, hence "Zhen lin."

坎宮游魂卦，消息九月。明夷。注：臨二之三而反晉也。夷，傷也，明入地中，故傷。利艱貞。注：謂三也。三得正體坎為艱，故利艱貞。疏：「臨二」至「故傷」○此虞義也。卦自臨來，亦從四陰二陽之例。臨九二之三而反晉者，易例有卦之反，爻之反。卦之反，反卦也，艮反震，兌反巽，明夷反晉之類是也。

This hexagram belongs to the Kan palace in Jing Fang's eight palaces and is a wandering soul hexagram, with its qi corresponding to September. The classic text is "Mingyi." Note: This hexagram is formed by exchanging the second line (nine two) and the third line (six three) of the Lin hexagram, and then turning the Jin hexagram completely upside down. "Yi" means injury; the light is submerged into the earth, hence the meaning of injury. Classic text: "It is advantageous to be persevering and upright." Note: This refers to the third line (nine three). The third line is in the correct position and is within the Kan structure, and Kan is taken as an image of difficulty, hence "it is advantageous to be persevering and upright." Commentary: This section of commentary from "Lin two" to "therefore injury" follows Yu Fan's interpretation. This hexagram is derived from the Lin hexagram, following the general rule that "hexagrams with four yin lines and two yang lines come from Lin and Guan." As for the statement "Lin nine two moves to three and reverses Jin," it is because the Yi has two types of reversal: "reversal of the hexagram" and "reversal of the line."the so-called reversal of the hexagram means turning the entire hexagram upside down to form the reversed hexagram, such as turning Gen into Zhen and Dui into Xun, and Mingyi into Jin.

爻之反，旁通也，比、大有之類是也。否、泰則旁通而兼反卦者也。此不用旁通而用反卦者，以上六初登于天為晉時，後入于地為明夷時，故用反卦，與否泰反其類為一例也。夷，傷也，序卦文。離滅坤下，六五失則九三升，五不可疾正，故明傷也。

The concept of "reversal of lines" refers to the complete opposition of yin and yang in all six lines, as seen in hexagrams such as "Comparison" and "Great Possession." However, the hexagrams "Obstruction" and "Supreme Goodness" are not only opposite but also reciprocal. Here, reversal is used instead of opposition because the line statement of the top line says, "Initially ascending to heaven, later descending to earth." Ascending to heaven corresponds to the timing of "Progress," while descending to earth corresponds to the timing of "Bright Abjection." Therefore, the principle of using the reversed hexagram is the same as the "reversal of categories" in "Obstruction" and "Supreme Goodness." "夷" meaning "injury" comes from the "Sequence of Hexagrams." The brightness of the fire trigram is extinguished by the earth trigram and sinks to the lower position, the line five loses its proper position, so the line three should ascend, but the fifth line cannot quickly achieve the correct position, hence the brightness is injured.

○謂三至艱貞○彖傳謂文王箕子以正人蒙難，故利。艱貞謂三。三陽得正為君子而在坎獄中，坎為艱。文王蒙難而得身全，箕子內難而正其志，利艱貞之義也。此兼虞義，虞唯指五為異也。

This section of the commentary covers from "wei san" to "jian zhen." The Commentary on the Judgment says that King Wen and Ji Zi both encountered difficulties while upholding righteousness, hence the statement "li" ("advantageous"). "Jian zhen" refers to the third line, which is yang and proper, indicating a gentleman who is trapped in the situation of the Kan trigram, which symbolizes hardship. King Wen faced difficulties but ultimately preserved his life, while Ji Zi remained steadfast in his virtue amidst the troubles within his family—this is the meaning of "li jian zhen." Here, the meaning is also adopted from Yu Fan, although Yu Fan interpreted "jian zhen" as referring to line six five, differing from the view of Hui's school.

初九：明夷于飛，垂其翼，君子于行，三日不食。注：離為飛鳥，故曰于飛。為坤所抑，故垂其翼。陽為君子。三者，陽德成也。震為行，離為日。晉初動體噬嗑食，明夷反晉，故曰君子于行三日不食。

The first line statement says: At the time when brightness is harmed, the bird flies away, lowering its wings; the gentleman is on the road, unable to eat for three days. Note: The trigram Li is taken as a flying bird, hence "flying"; Li represents brightness, which is suppressed by Kun, hence "lowering its wings." A yang line symbolizes the gentleman. It is said "three" because the yang virtue is completed at the third line. The trigram Zhen is taken as movement, and Li is taken as the sun. The first line of the hexagram Jin moves to form the hexagram Shihe, which has the meaning of "eating"; while Mingyi is the reverse of Jin, so it reverses the meaning and says "the gentleman on the road, unable to eat for three days."

有攸往，主人有言。注：應在四，故有攸往。四體震為主人為言，故主人有言。六二：明夷睇於左股，用抍馬壯吉。注：旁視為睇，離為目。陽稱左，謂九三也。三在辰得巽氣為股，二承三故睇於左股。震為馬，二正應五，三與五同功，二以中和應天合眾，欲升三以壯於五，故曰用抍馬壯吉。

The Line Statements also say: When going somewhere, the master will speak words of difficulty. Note: The initial Nine corresponds to the fourth line, so it says "there is a going." The fourth line is in the trigram Zhen, which represents the eldest son and is associated with the ritual vessels, so it is taken as the master. It also represents speech, so it says "the master speaks." The Line Statement for the second line: When the light is injured, looking sideways at the left thigh, a strong horse is used for rescue, which is auspicious. Note: Looking sideways is called "dai," and the trigram Li represents the eye. A yang line is called "left," referring to the third line here. According to the method of the lines and the positions, the third line is at the position of Chen and receives the energy of Xun, which represents the thigh. The second line supports the third line, so it says "looking sideways at the left thigh." The trigram Zhen represents a horse. The second line corresponds properly with the fifth line, and the third and fifth lines have the same function. The second line, being in the middle and upright, harmonious and proper, corresponds to the heavenly position and unites with all the lines, intending to promote the third line upward to strengthen the fifth position, so it says "using a strong horse for rescue, which is auspicious."

九三：明夷于南守，得其大首，不可疾貞。注：守，獵也。離南方卦，故曰南守。三上獵五，乾為大首，故得其大首。自暗復明，當以漸次，不可卒正，故曰不可疾貞。六四：入于左腹，獲明夷之心，于出門庭。注：左謂三，坤為腹，四欲上三居五，故入于左腹。三獲五體坎為心，故獲明夷之心。震為出晉，艮為門庭，故于出門庭，言三當出門庭升五君位。

Nine Three Line Statement: When the light is injured, the hunt takes place in the south, hunting in the fields, capturing the chief offender, but one should not rush to correct matters. Note: "Shou" means hunting. Li is the southern trigram, so it is said "southern hunting." Nine Three ascends to capture Six Five, Qian represents the great and the head, so it is said "obtaining the great head." Returning from darkness to light should be done gradually, not hastily, so it is said "not to act hastily in uprightness." Six Four Line Statement: Entering the left abdomen, obtaining the heart of Mingyi, and stepping out from the courtyard. Note: "Left" refers to Nine Three,坤 takes the image of the abdomen; Six Four wants Nine Three to ascend to the fifth position, so it is said "entering the left abdomen." When Nine Three attains the fifth position, it forms Kan body, Kan represents the heart, so it is said "obtaining the heart of Mingyi." Zhen takes the image of going out (Zhen in the Jiin hexagram), Gen takes the image of courtyard, so it is said "stepping out from the courtyard," meaning Nine Three should step out of the courtyard and ascend to the fifth position, the position of the ruler.

六五：其子之明夷，利貞。注：其讀為亥，坤終於亥，乾出於子，故其子之明夷。三升五得正，故利貞。馬君俗儒讀為箕子，涉彖傳而訛耳。上六：不明晦，初登于天，後入于地。注：應在三，離滅坤下，故不明晦。晉時在上麗乾，故登於天。今反在下，故後入于地。

The Line Statement for the sixth line: At the junction of亥 and子, the darkening of the sun is favorable for upholding the right path. Note: The character '其' is read as '亥'. The Earthly Element ends at亥, and the Heaven Element begins at子, hence 'the darkening at亥 and子'. When the Nine in the Third ascends to the fifth position, it attains correctness, hence 'favorable for upholding the right path'. Scholars like Ma Rong mistakenly read it as 'Jizi', due to the influence of the Commentary on the Judgment. The Line Statement for the sixth line: There is no brightness, only darkness. Initially it ascended to heaven, but later it fell to earth. Note: The sixth line corresponds to the third line. The bright element is extinguished by the Earthly Element and sinks to the lower part, hence 'darkness'. In the hexagram of晋, the bright element is above and attached to Heaven, hence 'ascending to heaven'; now it is reversed and falls to the lower part, hence 'later falling to earth'.

疏：「離為」至「不食」○此荀虞義也。說卦曰：離為雉。郭璞洞林曰：離為朱雀。故為飛鳥。明入地中，為坤所抑，故垂其翼。昭五年春秋傳曰：日之謙當鳥，飛不翔，垂不峻，翼不廣。初體離而在坤下，故有是象也。

Hui Dong explains: This section of commentary from "Li" to "not eating" follows the interpretations of Xun Shuang and Yu Fan. The "Sayings of the Hexagram" states "Li represents the pheasant," while Guo Pu's "Dong Lin" says "Li represents the Vermilion Bird," so Li is taken as representing flying birds. When brightness sinks into the earth and is suppressed by Kun, it is said "its wings hang down." The "Spring and Autumn Zuo Zhuan" states that the humility of the sun corresponds to the image of birds; they fly but cannot soar high, hang down but cannot rise up, and cannot spread their wings. The initial line is in the body of Li and is below Kun, so this image is taken in this way.

泰彖傳曰：君子道長。君子謂三陽。春秋傳曰：象日之動，故曰君子于行。是知陽為君子。陽成於三，故云三者陽德成也。晉初動體噬嗑，雜卦曰：噬嗑，食也。明夷反晉，故不食。荀氏謂：不食者，不得食君祿也。陽未居五，陰暗在上，初有明德，恥食其祿，故曰君子于行，三日不食，是其義也。

The Commentary on the Judgment of the Hexagram Tai says, "The way of the gentleman is extended." Here, the term "gentleman" refers specifically to the three yang lines. The Spring and Autumn Annals says, "Taking the movement of the sun as a model," so the line statement says, "The gentleman goes on a journey." From this we can see that yang lines symbolize the gentleman. The yang virtue is only completed at the third line, so the commentary says, "Three is the completion of yang virtue." The hexagram Jin, when its first line moves, becomes the hexagram Shihe. The Miscellaneous Hexagram Commentary says, "Shihe means eating." Mingyi is the reverse of Jin, so it is said in reverse, "Not eating." Xun Shuang believes: "Not eating" means refusing to enjoy the salary of the sovereign. The yang line has not yet reached the fifth position, and dark qi prevails above. The initial nine holds the virtue of brightness, and is ashamed to eat the salary, so it says, "The gentleman goes on a journey, not eating for three days" — this is the meaning.

○應在至有言○初正應四，自內曰往，故有攸往。震主器，故為主人。四互震而在坤體，躁人之辭多，故主人有言也。○旁視至壯吉○此鄭九家義也。夏小正曰：來降燕乃睇。傳曰：睇者，眄也。說文曰：眄，衺視也，秦語。故鄭注內則亦曰：睇，傾視也。離為目，故為睇。

This section of the commentary begins with "should be" and ends with "there is speech." Initially, the line "Initial Nine" corresponds with "Six in the Fourth," and moving from the inner trigram to the outer trigram is called "going," hence the phrase "there is a journey." Zhen represents the eldest son and is associated with the ritual vessels, so it is taken as the image of the host. The line "Six in the Fourth" emerges from the inner trigram Zhen and is within the trigram Kun. The "Xiyi" says that impetuous people speak much, hence the phrase "the host speaks." The following commentary begins with "looking sideways" and ends with "auspiciousness." This is the view of Zheng Xuan and the "Nine Schools of the Yi." The "Xia Xiaozheng" says, "the swallow flies in and looks sideways," and its commentary explains, "dian means looking sideways." The "Shuowen Jiezi" says, "mian means looking sideways, which is a dialect of Qín." Therefore, Zheng Xuan's commentary on the "Liji · Neizhe" also says, "dian means looking sideways with the eyes." Li is taken as the eye, so it is taken as the image of "looking sideways."

管子宙合曰：君立於左，臣立於右。此君臣之分，是左陽右陰，故陽稱左。周書武順曰：天道尚左。九三陽爻，故為左也。爻辰三在辰，孝經援神契曰：清明後十五日斗指辰為穀雨，後十五日斗指巽為立夏。是辰近巽，巽為股，故云得巽氣為股。三為左股，二承三，故睇於左股。

The *Guanzi · Zhouhe* says: The ruler stands on the left, and the minister stands on the right. This shows the division between ruler and minister, indicating that the left belongs to yang and the right to yin, so yang lines are called "left." The *Yizhou Shu · Wushun* says: "The heavenly way values the left." Since the third line is a yang line, it is taken as representing the left. According to the method of yao chen, the third line corresponds to the position of chen. The *Xiaojing Yuan Shenqi* says: Fifteen days after Qingming, the Big Dipper points to the chen position, which is Gu Yu; fifteen days later, the Big Dipper points to the xun position, which is Li Xia. This shows that the chen position is adjacent to the xun position. Xun is taken as representing the thigh, so the commentary says the third line "receives the xun energy and becomes the thigh." Since the third line is the left thigh, and the sixth line is above the third line, it is said "looking at the left thigh."

三體震為馬，三升五，二正應之，故云二正應五。三與五同功，下繋文。三五同功，故得升五。若然，臨、泰諸卦二升五以其應也，大壯四升五以陽息之卦也，義各有取，皆以五虛無君而得升也。二執中含和，上應九五以合眾爻，故云二以中和應天合眾。拯之言升，三升五則二得其應，故欲升三以壯於五而曰用抍馬壯。五變之正，故吉也。坎折坤體，故曰壯。

Nine in the Third is in the Trigram Zhen, which represents a horse; the Third Line ascends to the Fifth Position, and Six in the Second then corresponds with it appropriately, so the commentary says 'the Second Line corresponds with the Fifth'. 'Three and Five have the same function' is from the lower part of the Xi Ci transmission: the Third and Fifth Lines have the same function, so the Third Line can ascend to the Fifth Position. Following this example, the hexagrams Lin and Tai have the Second Line ascending to the Fifth because the Second and Fifth originally correspond; Da Zhuang has the Fourth Line ascending to the Fifth because it is a hexagram representing the growth of Yang energy—each has its own meaning, but they all share the common point that the Fifth Position is empty and without a ruler, so the Lower Line can ascend. Six in the Second holds to the middle and harmonious path, contains and nurtures the harmonious energy, and corresponds with Nine in the Fifth to unite all the lines, so the commentary says 'the Second Line, by being middle and harmonious, corresponds with Heaven and unites all'. 'Zhen' means ascending, so when the Third Line ascends to the Fifth Position, Six in the Second then corresponds with it, so they want to promote Nine in the Third to strengthen the Fifth Position, and thus say 'using Zhen to strengthen the horse'. The Fifth Line changes to the correct position, so it attains good fortune. Kan can break the body of Kun, so it is said 'strong'.

○守獵至疾貞○九家曰：歲終田獵名曰守。故曰守，獵也。離，南方卦，說卦文。三體離，離，南方之卦，故曰南守。三陽五陰，五虛無君，陰為陽得，故三上獵五。九五為乾，乾陽為大為首，三上獵五，故得其大首。明夷之世用晦而明，當以漸次，不可卒正，言不可卒正五位，故曰不可疾貞。此兼九家義也。

This section of the commentary explains from "shou lie" to "ji zhen." The "Nine Schools Commentary on the Yi" says that a hunt at the end of the year is called "shou." Therefore, the commentary explains "shou" as hunting. "Li is the southern trigram," as stated in the "Sayings on the Trigrams." Since the third line is part of the Li trigram, and Li is the trigram of the south, it is said "nan shou" (hunting in the south). The third line is yang, and the fifth line is yin. The fifth position is empty and lacks a ruler, so the yin is taken by yang. Therefore, the nine in the third line hunts upward toward the six in the fifth. The fifth position originally belongs to Qian, and the yang of Qian is taken as great and as the head. The third line hunts upward to the fifth position, so it is said "de qi da shou" (obtains the great head). In the era of "Mingyi" (Darkness), one should conceal wisdom and brightness, and proceed gradually, not hastily seeking to correct the fifth position. This means one should not rush to make the fifth position correct, hence "bu ke ji zhen" (not to hasten to correct). This explanation incorporates the meaning from the "Nine Schools Commentary on the Yi."

○左謂至君位○二爻辭左股謂三，故知此左亦謂三。坤為腹，說卦文。荀氏謂四得位，比三處於順首欲上，三居五，五體坤，為腹，故入于左腹。三南守獲五體坎，坎為心，故獲明夷之心。

This section of the commentary from "Left Saying" to "King's Position" explains that the "left thigh" in the line statement of the second line refers to the third line. Therefore, the "left" in the line statement of the fourth line also refers to the third line. "Kun represents the abdomen" is from the "Commentary on the Hexagrams." Xun Shuang believes that the fourth line is in a proper position, adjacent to the third line and located at the beginning of the flexible and yielding, with an intention to move upward, allowing the third line to occupy the fifth position. The fifth line is within the body of Kun, and since Kun represents the abdomen, it is said "entering the left abdomen." The third line goes south to hunt and attains the fifth position, forming the body of Kan, which represents the heart, so it is said "obtaining the heart of Mingyi."

說卦曰：帝出乎震。故震為出。又曰：艮為門闕。莊二十五年春秋傳曰：庭實旅百。杜預注云：艮為門庭是也。三居五出在應門之內，立於門內之中庭南面，故云于出門庭，升五君位也。此兼荀氏及九家義。

The *Shuogua Zhuan* says, "The Emperor comes forth from Zhen," so Zhen is taken as representing emergence. It also says, "Gen represents the gate and threshold." In the *Chunqiu Zuo Zhuan* Zhaogong twenty-fifth year, there is a passage stating, "There are hundreds of gifts arranged in the courtyard," and Du Yu's commentary says, "Gen represents the gate and courtyard," which is exactly this image. When the Nine in the Third ascends to the central position, it is moving out to the gate and standing in the courtyard facing south, so it is said, "emerging from the gate and courtyard," which refers to ascending to the central position of the ruler. This incorporates the meanings from Xun Shuang and the *Jiujia Yi*.

其讀至訛耳。蜀才從古文作其子，今從之。其，古音亥，故讀為亥，亦作箕。劉向曰：今易萁子作荄茲。荀爽據以為說，蓋讀萁子為荄茲。古文作萁子，其與亥，子與茲，字異而音義同。淮南子曰：爨萁燧火。高誘注云：箕音該備之該。該、荄同物，故三統曆曰：該閡於亥，孳萌於子。是也。

From "its reading" to "error," the text says: Shucai follows the ancient text and reads it as "its son," but now we follow his interpretation. "Its" in the ancient pronunciation was the same as "Hai," so it is read as "Hai," and also written as "Ji." Liu Xiang said: the current text of the "Book of Changes" reads "Qi Zi," but the ancient text reads "Gai Zi." Xun Shuang based his interpretation on this, reading "Qi Zi" as "Gai Zi." The ancient text originally read "Qi Zi," and although the characters "Qi," "Hai," "Zi," and "Zi" are different in form, their pronunciation and meaning are the same. The "Huainanzi" says, "burning the Qi grass to get fire," and Gao Yu's commentary says, "the pronunciation of Ji is the same as 'Gai Bei's 'Gai.'" Gai and Gai are originally the same thing, so the "San Tong Li" says, "Yang energy is hidden in Hai and sprouts in Zi," which is exactly this meaning.

五本坤也，坤終於亥，乾出於子，用晦而明，明不可息，故曰其子之明夷。明夷反晉，晉，晝也；明夷，晦也。以十二辰言之，七日來復則當子；以十日言之，自暗復明則當旦。故昭五年春秋傳卜楚丘論此卦以為明夷當旦，亦此義也。五失位，三之五得正，故利貞。

Six in the Fifth originally comes from the Earth trigram, which concludes at the亥 position. The Heaven trigram begins at the子 position, gathering its radiance inwardly and containing wisdom. Though the light may seem to diminish, it will not cease, hence the phrase 'the brightness of亥 and子'. The hexagram 'Bright Abode' is the reversal of 'Progress'. 'Progress' represents daylight, while 'Bright Abode' represents dusk. In terms of the twelve earthly branches, 'seven days to return' occurs at the子 hour; in terms of ten days, the return from darkness to light occurs at dawn. Therefore, in the 'Spring and Autumn Annals' of Duke Zhao's fifth year, the diviner Chu Qiu interpreted this hexagram, stating that 'Bright Abode' should occur at the time of early daylight, which is the same meaning. Six in the Fifth is out of its proper position, but when Nine in the Third ascends to the Fifth position, it becomes correct, hence the statement 'favorable for uprightness'.

馬融俗儒不識七十子傳易之大義，以彖傳有箕子之文，遂以箕子當五。尋五為天位，箕子臣也，而當君位，乖於易例，逆孰大焉。謬說流傳，兆於西漢。西漢博士施讎讀其為箕，時有孟喜之高弟蜀人趙賓述孟氏之學，斥言其謬，以為箕子明夷陰陽氣無箕子，其子者，萬物方荄茲也。賓據古義以難諸儒，諸儒皆屈。

Ma Rong and others of the vulgar scholars did not understand the great principles of the seventy disciples' transmission of the Book of Changes. They merely noticed the two characters "Jizi" in the Commentary on the Judgment, and thus placed Jizi in the line of Six in the Fifth. Upon closer examination, the Fifth line represents the position of the Son of Heaven, while Jizi was merely a minister. To place a minister in the position of the ruler violates the principles of the Book of Changes. Is there any more rebellious act than this? The spread of this erroneous view began in the Western Han dynasty. At that time, the Han scholar Shi Chou misread "qi" as "Ji." At that time, Zhao Bin, a devoted student of Meng Xi from Shu, transmitted Meng's school of thought and criticized this mistake, arguing that the phrase "Jizi Mingyi" in the context of yin and yang qi does not refer to a person named Jizi, but rather "qi zi" refers to the beginning of the萌藏 (germination and concealment) of all things at the transition between the亥 (Hai) and 子 (Zi) branches. Zhao Bin argued based on ancient principles and debated with the scholars, who were all refuted.

於是施讎、梁丘賀咸共嫉之。讎、賀與喜同事田王孫而賀先貴，又傳子臨，從讎問薦，讎為博士。喜未貴而學獨高，施、梁丘皆不及喜，所傳卦氣及易家候陰陽災異書皆傳自王孫，以授梁人焦延壽者，而梁丘惡之，謂無此事，引讎為證，且以此語聞於上。於是宣帝以喜為改師法，不用為博士，中梁丘之譖也。

Thus Shi Chou and Liang Qiu He both resented Zhao Bin. Shi Chou and Liang Qiu He had studied under Tian Wangsun together, but Liang Qiu He became prominent first and passed on his teachings to his son Liang Qiu Lin, who then consulted Shi Chou and recommended him, so Shi Chou was appointed as a Doctor. At that time, Meng Xi had not yet gained prominence but his scholarship was exceptionally high, surpassing both Shi Chou and Liang Qiu He. The divination methods of Meng Xi, including the theory of the Trigram Qi and the books on divination, yin and yang, calamities, and anomalies from the School of Changes, all came from Tian Wangsun, and were passed on to Jiao Yanshou of Liang. However, Liang Qiu He detested Jiao Yanshou and insisted that there was no such thing, using Shi Chou as evidence, and reported this to the court. Thus Emperor Han Xuan concluded that Meng Xi had altered the teachings of his master and did not appoint him as a Doctor—Meng Xi was actually the victim of Liang Qiu He's slander.

讎、賀嫉喜而並及賓。班固不通易，其作喜傳亦用讎、賀之單詞，皆非實録。劉向別録猶循孟學，故馬融俗說，荀爽獨知其非，復賓古義，讀其子為荄茲，而晉人鄒湛以為漫衍無經，致譏荀氏。但魏晉已後，經師道喪，王肅詆鄭氏而禘郊之義乖，袁準毀蔡服而明堂之制亡，鄒湛譏荀諝而周易之學晦，郢書燕說，一倡百和，何尤乎後世之紛紜矣。

Shi Chou and Liang Qiu He resented Meng Xi, and this resentment also extended to Zhao Bin. Ban Gu was not proficient in the study of the Yi, and his biography of Meng Xi only adopted the views of Shi and Liang Qiu, which were not accurate accounts. Liu Xiang's "Bie Lu" still followed the teachings of the Meng school, so when Ma Rong promoted his vulgar interpretations, only Xun Shuang recognized the errors and restored Zhao Bin's ancient meaning, reading "qi zi" as "gai zi". However, Zhong Zhan of the Jin dynasty criticized Xun Shuang for being careless and lacking evidence, which was inconsistent with the principles of the classics. However, after the Wei and Jin dynasties, the tradition of the scholars studying the classics declined: Wang Su criticized Zheng Xuan, leading to the distortion of the principles of the ancestral sacrifices and the state rituals; Yuan Zhun criticized Cai Yong and Fu Qian, causing the system of the Bright Hall to be lost; Zhong Zhan criticized Xun Shuang, leading to the obscurity of the study of the Zhou Changes. Taking the wrong passages from Ying people as the high discourse of Yan's minister, one person initiating and a hundred following, then the confusion of later generations, who can be blamed?

○應在至於地○此虞義也。三體離，上正應三，故云應在三。坤滅藏於癸，坤上離下，故離滅坤下。坤冥為晦，故不明而晦也。日月麗乎天，晉時在上麗乾，故登於天。明夷反晉，故反在下，後入于地也。

This section of the commentary follows Yu Fan's reasoning from "should be in" to "on the earth." Nine in the Third is in the trigram Li, and Six at the Top corresponds directly with Three, so the commentary says "should be in Three." According to the Najia method, the trigram Kun sinks and hides in the癸 position. In this hexagram, Kun is on top and Li is below, so it says "the brightness of Li is covered by Kun and sinks below." Since Kun is dark and mysterious, it is taken as an image of darkness, hence "no light is seen, only darkness." The Xici says the sun and moon are attached to heaven. In the hexagram Jin, the trigram Li with the sun is above and attached to Qian, so it says "ascends to heaven." Mingyi is the reverse of Jin, so it falls below instead, hence "enters the earth."

巽宮二世卦，消息五月。家人，利女貞。注：四之初，女謂離巽，二四得正，故利女貞。疏：此虞義也。卦自來，九四之初，二稱家，離二正，內應在乾，乾為人，故名家人。馬氏謂木生火，火以木為家，故曰家人，義亦通也。離中女，巽長女，故女謂離。巽二體離，四體巽，二四得正，故利女貞。馬氏云：家人以女為奧主，長女中女各得其正，故特曰利女貞矣。

This hexagram belongs to the second generation in the Xun Palace among Jing Fang's eight palaces, and its qi corresponds to the fifth lunar month. The classic text says: "Family," which is suitable for women to maintain proper conduct. Note: This hexagram is formed by the line nine in the fourth position of the Duan hexagram moving down to the first position (the character "Duan" is missing in the original text, same below). "Female" refers to Li and Xun; both the second line and the fourth line are in proper positions, hence it says "favorable for a woman to maintain proper conduct." Commentary: This is Yu Fan's interpretation. This hexagram is derived from Duan, with the line nine in the fourth position moving down to the first position. The second line is called "family," the second line of Li is in the proper position, and the inner trigram corresponds to Qian, which represents people, hence the name "Family." Ma Rong believed that wood can generate fire, and fire resides in wood, hence the name "Family," which is also a reasonable explanation. Li represents the middle daughter, and Xun represents the eldest daughter, so "female" refers to Li; the second line is in the body of Li, and the fourth line is in the body of Xun, with both the second and fourth lines in proper positions, hence it says "favorable for a woman to maintain proper conduct." Ma Rong said: In a family, the main wife is the mistress of the inner chamber, and the eldest daughter and the middle daughter each occupy their proper positions, hence it specifically says "favorable for a woman to maintain proper conduct."

初九：閒有家，悔亡。注：閒，闌也，防也。陰消至二，艮子弒父，四來閒初，故閒有家悔亡。六二：無攸遂，在中饋，貞吉。注：遂讀如大夫無遂事之遂。婦道無成，故無攸遂。饋，饋祭也。二在下中，故在中饋。正應五，故貞吉。

Initial line statement: By being cautious and managing the household, regret disappears. Note: "Xian" means a fence, and by extension means prevention. In the "Dun" hexagram, the yin energy diminishes to the second line, and the second line forms the "Gen" trigram, which represents a young son, indicating an image of a son killing his father; nine four comes down to prevent and guard the initial line, hence "Xian has a family, regret disappears." Sixth two line statement: Not acting on one's own initiative, but in the household managing food and worship, the divination is auspicious. Note: "Sui" is read as in "the大夫 has no sui affairs." The husband and son are the ones who make decisions, while the woman's way is to be obedient and not act independently, hence "no auspicious sui." "Kui" refers to the offering food sacrifice. Sixth two is in the middle of the lower trigram, hence "in the middle kui"; it corresponds properly with nine five, hence "zheng is auspicious."

九三：家人熇熇，悔厲吉，婦子喜喜，終吝。注：熇熇，盛烈也，乾盛故熇熇。三多凶，故悔；厲得位，故吉。喜喜，喜笑也。巽為婦，動體艮子，家人毀壞，故婦子喜喜終吝。六四：富家大吉。注：三動坤為富，四得位應初，順五乘三，比據三陽，故富家大吉。

The third line statement says: Governing the family with excessive strictness is like fire burning intensely, although there is regret and danger, it will ultimately result in good fortune; if women and children laugh and play, in the end there will certainly be regret. Note: "Hao Hao" means intense and fierce. The third line is in the Qian trigram, which represents strong and vigorous heaven, hence "Hao Hao." The third line is often associated with misfortune, so there is regret; although dangerous and severe, it is in a proper position, hence good fortune. "Xixi" means laughing and playing. Xun represents women, and when the third line moves, it becomes Gen trigram, which represents young children. The family's rules are thus destroyed, hence "women and children laugh and play, ultimately leading to regret." The fourth line statement says: Making the family wealthy brings great good fortune. Note: When the third line moves, it becomes the Kun trigram, which represents wealth; the fourth line is in a proper position and corresponds with the first line, follows and supports the fifth line, and occupies the first, third, and fifth yang lines, hence "wealthy family brings great good fortune."

九五：王假有家，勿恤吉。注：乾為王。假，大也。三變受上，五體坎，坎為恤。五得尊位，據四應二，以天下為家，故王假有家。天下正之，故勿恤吉。上九：有孚威如，終吉。注：坎為孚，故有孚。乾為威，自上之坤，故威如。易而得位，故終吉。

The line statement for the fifth line says: The king expands his family, without worry, it is auspicious. Note: The trigram Qian is taken as the king. "假" is interpreted as "great." The third line changes and receives the top line, so the fifth line is in the trigram Kan, which is taken as worry. The fifth line holds the exalted position, possessing the fourth line and responding to the second line, treating the world as one family, hence "the king expands his family." The world is brought into order through him, so there is no worry and it is auspicious. The line statement for the top line says: Possessing sincerity and dignity, it ultimately brings good fortune. Note: Kan represents sincerity, so it is said "with sincerity." The trigram Qian represents dignity, hence the image of dignity; the top line moves down to the trigram Kun, hence "dignity like." After exchanging positions with the third line, both become correct, hence "ultimately good fortune."

疏：「閒闌」至「悔亡」○閒，闌也，防也，此馬義也。卦自來，陰消二體艮，故艮子弒父。四來閒初，弒逆不行，故閒有家悔亡也。案：虞注訟彖曰：三之二，將成否，則子弒父，臣弒君；三來之二得中，弒不得行，故中吉。義與此同也。

Hui Dong explains: This section of the commentary covers the text from "Xian lan" to "Hui wang." "Xian" means a fence or a precaution, as interpreted by Ma Rong. This hexagram comes from the hexagram "Dun." In "Dun," the yin energy diminishes to the second line, and the second line forms the structure of Gen, thus producing the image of a son killing his father. Nine in the fourth line comes down to prevent and guard the first line, making the act of弑逆 impossible, hence it says "Xian you jia, hui wang." According to Yu Fan's commentary on the "Commentary on the Judgment" of the hexagram "Song," when the third line moves down to the second position, it will form "Po," which represents a son killing his father and a minister killing his sovereign. Now, the third line moves down to the second position and resides in the center, making the act of弑逆 impossible, hence it says "Zhong ji." The meaning here is the same.

○遂讀至貞吉○大夫無遂事讀從桓八年公羊傳文。彼文云：遂者何？生事也。何休注云：生猶造也，專事之辭。夫子制義，婦道無成，故無攸遂。古文論語曰：詠而饋。舊注云：詠，歌；饋，祭也。

This section of the commentary starts from "sui du" to "zhen ji." The reading "dà fu wú sui shi" comes from the text of the "Spring and Autumn Annals: Gongyang Commentary" from the eighth year of Duke Huan. There it says: "What does 'sui' mean? It means meddling in matters beyond one's proper domain." He Xiu's commentary explains: "Sheng means to create, and it refers to acting on one's own authority." A husband and son are responsible for making decisions, while a woman's way is to follow through and complete things without acting on her own. Therefore, it is said "wu yu sui." The ancient text of the "Analects" contains the phrase "yong er gui." Old commentaries explain: "Yong means singing, and gui means worship."

周禮籩人有饋食，儀禮有特牲、少牢饋食之禮，皆謂薦孰，故云饋，饋祭也。二居下中而有婦道，昏禮云：昏者，將合二姓之好，上以事宗廟。是饋祭為婦職。二居下體之中，故在中饋。執中含和，正應九五，故貞吉也。

The "Feast Offering" ritual in the "Rites of Zhou" refers to the offering of cooked food in worship. The "Rites of Inference" also mentions the special sacrificial feast offering and the lesser sacrificial feast offering, both referring to the ritual of presenting cooked food. Therefore, the commentary says, "Feast offering means the ritual of offering cooked food." The line Six in the Second is located in the middle of the lower trigram and embodies the virtue of a woman. The "Rites of Inference · Marriage Rites" states, "Marriage is to unite the joy of two families, and it is used to serve the ancestral temple." This shows that the ritual of offering cooked food is the duty of the wife. The line Six in the Second is in the central position of the lower trigram, so it is said "in the middle of the feast offering." It holds to the middle path, contains harmony and virtue, and corresponds appropriately with Nine in the Fifth, hence "upright and auspicious."

○熇熇至終吝○犍為舍人注爾雅曰：熇熇，盛烈也。乾道威嚴，故熇熇。三處多凶之地而過於嚴，故悔厲；以其得位，故吉。喜喜，喜笑，鄭義也，喜讀為嬉。巽為婦，動體艮為子，故婦子喜喜，此虞義也。動失位，家人毀壞，故終吝，上之三則終吉也。

This section of the commentary explains from "hàohà" to "zhōng lìn." Ganwei She Ren's annotation of the "Erya" says: "Hàohà means intense and fierce." The authority of the superior is strict and solemn, so "hàohà" is used to describe it. The Nine in the Third is in a position prone to misfortune and governs the family with excessive severity, thus causing regret and danger; however, because it holds an appropriate position, it ultimately attains good fortune. "Xǐxǐ" means laughter, according to Zheng Xuan, where "xǐ" is read as "xī." Xun represents the wife, and when the Nine in the Third moves, it forms the Gen trigram, which represents the young son, hence "the wife and son laugh together," according to Yu Fan. When the Third Line moves, it loses its position, and the family's laws are destroyed, hence "finally regretful." If the Nine at the Top moves down to the Third Position, then it would be "finally good fortune."

易例爻得位者不言變，今三動受上者，彖傳曰：正家而天下定。謂既濟也。此卦五爻得位，所較上爻耳。三動受上成既濟，則六爻皆正，所謂正家而天下定也。故虞注漸上九曰：三變受成既濟，與家人彖同義。

According to the principles of the Book of Changes, whenever a line has already attained its proper position, it is not said to change. However, here it is stated that line nine in the third position changes and receives line nine at the top, because the Commentary on the Judgment says, 'When the family is properly ordered, then the world becomes peaceful,' referring to the hexagram of Completion. This hexagram already has five lines in proper position, differing only in the top line. When line nine in the third position changes and receives line nine at the top, it becomes the hexagram of Completion, and all six lines are then in proper position. This is exactly 'ordering the family and thus the world becomes peaceful.' Therefore, Yu Fan commented on line nine at the top of the hexagram of Gradual, saying, 'When line three changes and receives the top line, it becomes the hexagram of Completion.' This is the same meaning as in the Commentary on the Judgment of the hexagram of Family.

又云三已得位，又變受上，權也。桓十一年公羊傳曰：權者，反於經然後有善者也。三得位而動，反於經也；動受上而成既濟，所謂反於經然後有善者也。是易之變例矣。○三動至大吉○三動體坤，坤為富者，禮運曰：天生時而地生財。誥志曰：地作富。坤為地，故富也。六以陰居四，故得位。應在初，上承五而在三上，故云應初，順五乘三。初三五皆陽，故比據三陽。陽稱大稱吉，故大吉也。此兼虞義。

Yu Fan also said: Nine in the Third originally already held the proper position, yet it changed again to accept Nine at the Top, which is called 'qian' (flexibility). The "Spring and Autumn Annals: Gongyang Zhuan" states in the eleventh year of Duke Huan: "What is called qian is an action that first violates the established way but then leads to a good result." Nine in the Third already held the proper position but still changed, which is violating the established way; once it moved and accepted Nine at the Top, it became the hexagram of "Ji Ji" (Completion), which exactly fits the meaning of "violating the established way and then achieving a good result." This is an example of change in the Book of Changes. This section of commentary moves from "three movements" to "great good fortune." When Nine in the Third moved once, it formed the structure of Kun. Kun is taken as representing wealth because the "Liji: Liyun" says "Heaven produces the seasons and Earth produces wealth and goods," and the "Gaozhi" says "The great Earth brings about wealth." Since Kun represents Earth, it is taken as symbolizing wealth. A yao (line) in the sixth position is a yin line in a yin position, so it is in the proper place. It should have been in the position of Nine at the Beginning, but it also accepts Nine in the Fifth above it, thus the commentary says "responds to the beginning, follows the fifth and rides over the third." The lines of the beginning, third, and fifth are all yang lines, so it is said "comparing and relying on the three yang lines." Yang is called great and good fortune, so it is said "great good fortune." Here, the meaning of Yu Fan is adopted.

○乾為至恤吉○此虞陸義也。乾為王，謂乾也。假，大也，釋詁文。詩商頌那曰：湯孫奏假。毛傳云：假，大是也。三變受上則五體坎，坎為加憂，馬氏云：恤，憂也。故坎憂為恤。五為天子，故得尊位。據四應二，群陰順從，王者以天下為家，故王大有家。正家而天下定，故無所憂而吉也。○坎為至終吉○此虞義也。虞氏謂三已變，與上易位成坎，坎信為孚，故有孚。乾為君，君德威嚴，故威如。自上之坤，三上易位而皆得正，故終吉也。

This section of the commentary and annotations from "Qian represents" to "auspicious outcome" is based on the interpretations of Yu Fan and Lu Ji. "Qian represents the king" refers to the nature of the Qian trigram. The term "jià" is interpreted as "great," as seen in the "Er Ya · Xigǔ." The "Shijing · Shang Song · Na" says, "The grandson of Cheng Tang presents great music," and the Mao transmission explains that "jià means great," which is the same interpretation. When the line nine in the third position changes, it receives the line nine at the top, and the fifth line then resides in the Kan trigram. The "Shuogua" states that Kan represents added worry, and Ma Rong explains that "xù" means "worry," so the worry of Kan is "xù." The number five represents the position of the Son of Heaven, so it is said "to attain a noble position." The line nine in the fifth position holds the line six in the fourth and corresponds with the line six in the second; all the yin lines are obedient, and the king treats the world as one family, hence "the king possesses a great family." When the family affairs are properly ordered, the world is at peace, so there is no worry and thus an auspicious outcome. This section of the commentary and annotations from "Kan represents" to "eventually auspicious" is based on Yu Fan's interpretation. Yu Fan believes that the line nine in the third position has changed, and after exchanging positions with the line nine at the top, it forms the Kan trigram. Kan represents sincerity, so it is taken as "fu" (sincerity). Qian is taken as the ruler, and the virtue of the ruler is majestic, hence "majestic like a ruler." The line nine at the top descends from the upper position to the Kun position, and after the exchange of the third and upper lines, both lines are in proper positions, hence "eventually auspicious."