The Hexagram of Loss

艮宮三世卦，消息七月。損，有孚，元吉，無咎，可貞，利有攸往。注：泰初之上，損下益上，其道上行而失位，故名損。二坎爻，坎為孚，故有孚。與五易位，故元吉無咎。上之正故可貞。三往之上故利有攸往。

This hexagram belongs to the third generation in the Geng Palace among the eight palaces of Jing Fang, and its qi corresponds to the seventh month. The classic text says: "Loss," with sincerity, great good fortune, no fault, suitable for maintaining the correct path, and favorable for going somewhere. Note: This hexagram is formed by moving the initial line of the Tai hexagram to the top position, reducing the lower part to increase the upper part. The Qian line moves upward, but its yao position is inappropriate, hence the name "Loss." The second line is a yao of the Kan trigram, and Kan is symbolic of sincerity, hence "with sincerity." It exchanges position with the fifth line, hence "great good fortune without fault." The top line moves to its proper position, hence "suitable for maintaining the correct path"; the third line moves upward, hence "favorable for going somewhere."

曷之用？二簋可用享。注：坤為用。二體震，震為木，乾為圓，木器而圓，簋象也。震主祭器，故為簋。二簋者，黍與稷也。五離爻，離為火，火數二，故二簋。上為宗廟，謂二升五為益，耒槈之利既成，用二簋盛稻粱以享於上。上右五益三而成既濟，故云二簋可用享也。

What is to be used? Two shallow bowls of offerings are sufficient for sacrifice. Commentary: The Earth (Kun) takes the image of use. The second line (Nine Two) is in the trigram Zhen (Thunder), which takes the image of wood; the trigram Qian (Heaven) takes the image of roundness. A vessel made of wood and round is precisely the image of a bowl (gui). Zhen is the eldest son and is in charge of sacrificial vessels, so it takes the image of a bowl. The term "two bowls" refers to millet and jing rice. The fifth line (Six Five) is a line of the trigram Li (Fire), which takes the image of fire. The number of fire is two, so it is said "two bowls." The top line symbolizes the ancestral temple. When Nine Two rises to the fifth position, it becomes the hexagram Yi (Benefit). The benefit of plow and hoe has already been achieved, so two bowls filled with millet and rice are used to offer in the ancestral temple. The top line (Nine Nine) assists Six Five to increase Six Three and form the hexagram Ji Ji (Completion), so it is said "two bowls can be used for sacrifice."

疏：「泰初」至「攸往」○卦自泰來，泰初九之上，乾道上行而失位。序卦曰：緩必有所失。損者失也，故名損。二坎爻，坎信為孚。二失位，咎也，與五易位，各得其正，故元吉無咎也。上當益三之正，故可貞。三往居上，故利有攸往，上爻辭利有攸往正指三也。

Hui Dong explains: This section of commentary covers from "Tai Chu" to "You Wang." This hexagram comes from the hexagram Tai. The initial line of Tai moves up to the top position, and the Heaven line moves upward, but the yao position is inappropriate. The "Xu Gua Zhuan" says, "When things are slow and scattered, there must be some loss," and "Shen" refers to loss, so the name of this hexagram is Shen. The second line is a yao of Kan, and Kan represents sincerity, so it takes the image of "Fu." The second line originally being out of position was a mistake, but after exchanging positions with the fifth line, both yao are in the correct position, so it says "Yuan Ji Wu Jiu." The top line should increase the third line to make it correct, so it says "Ke Zhen"; the third line moves upward to the top position, so it says "Li You Wang." The "Li You Wang" in the top line's statement refers to the third line.

○坤為至享也○坤為用，虞義也。三體震，震春為木。說卦曰：乾為圓。木器而圓，簋象，鄭義也。三禮圖曰：簋受斗二升，足高一寸，中圓外圓，挫其四角，漆赤中，其飾如簠。蓋簋以木為之，內外皆圓，故知木器而圓簋象也。

This section of the commentary discusses from "Kun as" to "enjoyment." "Kun as use" is Yu Fan's view. The third line is in the structure of Zhen, which governs spring and belongs to the wood element in the Five Phases. The "Say卦Transmission" states "Qian as round." A wooden vessel that is round is precisely the image of the gui, according to Zheng Xuan. The "Three Rituals Diagram" says that the capacity of the gui is one dou and two sheng, the height of the foot ring is one inch, it is round inside and outside, the four corners are filed off, the inner part is painted red, and its decoration is the same as the hu. This shows that the gui is made of wood, round inside and outside, so it is known that "wooden vessel and round" is exactly the image of the gui.

荀氏曰：簋者，宗廟之器。震長子，主祭器，故為簋。明堂位曰：周之八簋。祭義曰八簋之實。鄭注云：天子之祭八簋。簋有八而稱二者，三禮圖簠盛稻粱，簋盛黍稷，故知二簋者，舉黍與稷也。

Xun Shuang said: "Gui is a ritual vessel used in ancestral temples. Zhen represents the eldest son and is in charge of ritual vessels, so it is symbolized by Gui. The 'Book of Rites: Bright Hall Rank' says 'the Zhou dynasty used eight Guis,' and the 'Rites of Sacrifice' says 'the things contained in the eight Guis.' Zheng Xuan's commentary says 'the Son of Heaven used eight Guis for sacrifices.' The Gui originally refers to eight, but here it is said 'two,' because according to the 'Three Rituals Diagram,' Fu is used to hold millet and rice, while Gui is used to hold millet and sorghum. Therefore, 'two Guis' refers to the two kinds of grain, millet and sorghum."

五離爻，故又取象火數以釋二簋。上為宗廟，二升五成益，益者，神農蓋取以興耒槈之利而成既濟者也，故云耒槈之利既成，用二簋盛稻與粱以享於上。五象傳曰：六五元吉，自上右也。五為一卦之主，上之三成既濟，則五之功成，故知上右五益三而成既濟也。

The sixth line five is the line of the trigram Li (Fire), so it also uses the number of fire to explain 'two vessels'. The top line symbolizes the ancestral temple. When nine two ascends to the fifth position, it forms the hexagram Yi (Increase), and Yi is the hexagram mentioned in the Xici (Commentary) where Shen Nong took inspiration from the image to develop the plow and hoe, and thus achieved the hexagram Ji Ji (Completion). Therefore, the commentary says, 'Since the benefits of the plow and hoe have already been achieved, two vessels are used to hold rice and millet for offering to the ancestors above.' The Xiang Zhuan (Image Commentary) of the line six five in the hexagram Sun (Loss) says, 'Line six five is originally auspicious, because it receives the assistance of the top line.' Line six five is the main line of the hexagram. When line nine at the top descends to the third position, it forms Ji Ji (Completion), and thus the achievements of the fifth line are completed. From this, we can understand that 'line nine at the top assists line six five to increase line six three and form Ji Ji (Completion).'

初九：巳事遄往，無咎，酌損之。注：巳讀為祀，祀謂祭祀。坤為事，謂二也。遄，速；酌，取也。二失正，初利二速往合志於五，已得之應，故遄往無咎。二居五酌上之剛以益三，故酌損之。九二：利貞，征凶，弗損益之。注：失位當之正，故利貞。徵，行也。震為征，失正毀折故不徵，之五則凶。二之五成益，小損大益，故弗損益之。六三：三人行則損一人。注：泰乾三爻為三人，震為行，故三人行。損初之上，故則損一人。

The first line statement says: Rush to perform the worship, there is no blame, reduce yourself to increase others. Note: "巳" is read as "祀", which refers to worship. The trigram坤 represents matters, referring to the second line. "遄" means quick, "酌" means to take. The second line is not in the correct position, so the first line should allow the second line to go quickly and align with the fifth line; thus the first line also gets harmony, so it says "遄往无咎". The second line is after the fifth line, taking the strength of the top line to increase the third line, so it says "酌损之". The second line statement says: It is favorable to maintain the correct position, traveling brings misfortune, without reducing oneself but able to increase others. Note: The second line is not in the correct position and should move to the correct position, so it says "利贞". "征" means to travel, the trigram震 represents movement; but the second line is not correct and has the image of breaking, so it is not favorable to travel, going directly to the fifth line instead brings misfortune. When the second line goes to the fifth line, it becomes the hexagram益, the loss is small but the gain is great, so it says "弗损益之". The third line statement says: When three people walk together, one should be reduced. Note: The trigram泰 has three yang lines from the trigram乾, which are "three people", the trigram震 represents movement, so it says "three people walk". Reducing the first line and moving up to the top position, so it says "then reduce one person".

一人行則得其友。注：一人爻不旅行也。兌為友。損二之五，益上之三，各得其應，故一人行則得其友。天地壹●，萬物化醇，言致一也。六四：損其疾，使遄有喜，無咎。注：四謂二也。四得位遠應初，二速上五已得承之。

The line statement also says: A person walking alone is able to find his companion. Note: The term 'one person' refers to the yao not moving in pairs. The trigram Dui represents friends. The yao at nine two moves up to the fifth position, while the yao at upper nine moves down to the third position. The two yao thus find mutual correspondence, hence the statement 'a person walking alone is able to find his companion.' The Commentary says 'Heaven and Earth interact and generate each other, thus giving rise to the transformation and nurturing of all things, making them rich and harmonious.' This describes the principle of mutual dedication. The line statement for six four says: Reduce his illness, enabling him to come quickly, thus bringing good fortune, with no error. Note: Here, the 'four' refers to nine two. The yao at six four is in a proper position and has a distant correspondence with the yao at initial nine. The yao at nine two moves quickly up to the fifth position, allowing the yao at six four to receive it.

謂二之五。三上覆坎為疾也。陽在五稱喜，故損其疾，使遄有喜。得正承五，故無咎。六五：或益之十朋之龜，弗克違，元吉。注：二五已變成益，故「或益之」。坤為十，兌為朋。三上失位，三動離為龜。十謂神、靈、攝、寳、文、筮、山、澤、水、火之龜，故云「十朋」。「弗克違」，不違龜筮也。三上易位成既濟，故弗克違元吉矣。或說二至五有頤象，故云龜。

Continuing from the previous commentary on the sixth line, the phrase "loss of illness" refers to the second line moving up to the fifth position. After the third line and the top line have each returned to their original positions, the lower trigram is reformed into Kan, which in the "Commentary on the Trigrams" is associated with illness, hence the reference to "illness." According to the common interpretation of the Han dynasty's Yi, a yang line in the fifth position is called "auspicious." For the fourth line to reduce its illness, it must allow the second line to move up quickly, thus achieving "auspiciousness." The fourth line is a yin line in a yin position and is correct, and it is also above the yang line of the fifth line, so there is no error. The line statement for the fifth line is: "Someone may give ten turtle shells, which cannot be avoided, resulting in great good fortune." Hui Dong's own commentary says: once the second and fifth lines change, the hexagram of "Loss" transforms into the hexagram of "Gain," hence the line statement says "someone may give," as if someone from outside is adding to it. The lower trigram is坤, which in the Yi's numbers corresponds to ten, and兑 represents friends, hence "ten friends." The third line and the top line have lost their proper positions; when the third line moves, it forms the trigram Li, which is associated with turtle shells, hence the image of "turtle." The term "ten" refers to the ten types of divine turtles listed in the "Er Ya," namely, divine turtle, spiritual turtle, capturing turtle, precious turtle, literary turtle, divination turtle, mountain turtle, marsh turtle, water turtle, and fire turtle, hence the term "ten friends." "Cannot be avoided" means that human plans do not conflict with divination using turtle shells or yarrow stalks. When the third line and the top line exchange positions, the hexagram becomes "Final Completion," and all six lines are in their proper positions, hence "cannot be avoided, great good fortune." Another interpretation says that from the second line to the fifth line there is the image of the hexagram "Nourishment," which frequently mentions turtles in its line statement, so here it is also referred to as turtles.

上九：弗損益之，無咎，貞吉。注：損極則益，故「弗損益之」，謂損上益三也。上失正之三得位，故無咎貞吉。「利有攸往，得臣無家。」注：謂三往之上，故「利有攸往」。二五已動成益，坤為臣。三變據坤成家人，故「得臣」。上動應三成既濟，則家人壞，故曰「無家」。

The line statement for the top nine (上九) says: "Not reducing or increasing, no blame, uprightness brings good fortune." Hui Dong explains: when reduction reaches its extreme, it turns into increase, so it is said "not reducing or increasing." In terms of the hexagram lines, this means reducing the top nine and increasing the third six. The top nine originally occupies a yin position with a yang, thus losing its proper place; once it moves down to the third position, it attains correctness, hence there is no blame and uprightness brings good fortune. The line statement continues: "It is advantageous to go somewhere, gaining a minister without a family." Hui Dong explains: this refers to the third six moving up to the top position, hence "it is advantageous to go somewhere." The second and fifth lines have already changed to form the hexagram of Gain (益), and within this hexagram, the earth element (坤) in the "Discourse on the Hexagrams" represents ministers. When the third line changes, it is supported by the earth element below, forming the hexagram of the Family (家人), hence "gaining a minister." However, when the top nine moves to correspond with the third six, the entire hexagram becomes the hexagram of Completion (既济), and the structure of the Family hexagram is thus destroyed, hence "without a family."

疏：「巳讀」至「損之」○「巳讀為祀」者，古文省，故鄭《詩譜》云：「孟仲子，子思弟子。」子思論《詩》「於穆不巳」，孟仲子曰「於穆不祀」，知「巳」與「祀」通，故讀為祀。「祀，祭祀」已下虞義也。《釋詁》曰：「祀，祭也。」上為宗廟，經曰「二簋可用享」，謂二居五體觀，以二簋享於宗廟，故祀謂祭祀。「遄，速」，《釋詁》文。「酌」與「勺」同，《說文》曰：「挹，取也。」《坊記》曰：「上酌民言。」鄭注云：「酌，猶取也。」《春秋》僖八年「鄭伯乞盟」，《公羊傳》曰：「蓋酌之也。」訓與《說文》鄭氏同，故云「酌，取也」。

Hui Dong's commentary explains the passage from "Si du" to "Sun zhi" in the annotation of the line "Chu Ji." The annotation reads "Si" as "Si" because ancient script was simplified, omitting radicals. Zheng Xuan's "Po Pu" states that Meng Zhongzi was a disciple of Zisī, and Zisī explained the "Book of Songs" as "Yu Mu Bu Si," while Meng Zhongzi used "Yu Mu Bu Si." This shows that "Si" and "Si" have been interchangeable since ancient times, so here "Si" is read as "Si." The annotation "Si, worship" follows Yu Fan's interpretation. The "Er Ya · Xi Gu" says "Si" is the same as "ji." The position of the top line symbolizes the ancestral temple, and the hexagram statement says "Er Gui can be used for offerings," meaning that line nine in the second position is in the central position, and the whole hexagram has the image of "Guan," using two thin vessels to offer in the ancestral temple, so "Si" is interpreted as worship. "Chuan" is interpreted as "speed," according to the "Er Ya · Xi Gu." "Zhuo" and "Shao" were originally the same character. The "Shuo Wen Jie Zi" explains "yi" as "taking." The "Li Ji · Fang Ji" says "the superior takes the people's words," and Zheng Xuan's commentary says "zhuo" means "taking." The "Chun Qiu" Xi Gong Eighth Year records "Zheng Bo qi meng," and the "Gong Yang Zhuan" explains it as "gai zhuo zhi ye," which is consistent with the "Shuo Wen" and Zheng Xuan's interpretation, so the annotation says "zhuo, taking."

初與四應，初利二速往合五，已得應四。初曰「遄往」，四曰「遄喜」，皆謂二速往五而喜也。陰陽得正，故無咎。二居五，取上益三，故二與上皆云「弗損益之」，謂益二也。酌損上以益三，故曰「酌損之」也。

The initial line nine (初九) and the fourth line six (六四) are originally a corresponding pair. The initial line nine hopes that the second line nine (九二) will quickly ascend to the fifth position to meet with the fifth line, thus enabling itself to properly respond with the fourth line six. Therefore, the line statement of the initial line nine says "go quickly" (遄往), and the line statement of the fourth line six says "quickly there is joy" (遄有喜), both referring to the second line nine rising quickly to the fifth position and thus causing joy. Yin and yang each return to their proper positions, so there is no error. After the second line nine is in the fifth position, it takes the yang of the upper line nine (上九) to benefit the third line six (六三). Therefore, both the line statements of the second line nine and the upper line nine say "not damaging or benefiting" (弗损益之), meaning that the yang is actually increasing the side of the second line nine. By carefully reducing the upper line nine to increase the third line six, the line statement of the initial line nine says "measure the reduction" (酌损之).

○「失位」至「益之」○此虞義也。二失位，當之五得正，故「利貞」。「徵，行」，《釋言》文。震為行，故為徵。二失正體兌，兌為毀折，故云「失正毀折」。二當之五，故云「不征之五則凶」。「不徵」言徵，猶「不如」言「如」，郭璞所謂詁訓義有反覆旁通者也。二之五體益，五辭「或益之」是也。初之上為小，損上之三為大益，故「弗損益之」，謂成既濟也。

The following explanation is from the commentary on the line statement of the second line, from "losing position" to "benefit," based on Yu Fan's interpretation. The second line, being a yang line in a yin place, loses its proper position and should move upward to the fifth position to achieve correctness, hence the line statement says "favorable to uprightness." "Zheng" is interpreted as "movement," as explained in the "Er Ya · Xiyán"; the trigram Zhen represents movement, so Zhen also signifies "zheng." Since the second line has lost its correctness and the lower trigram has become Dui, which represents destruction, the commentary states "losing correctness and destruction." The second line should move upward to the fifth position, so the line statement's "dangerous movement" is interpreted as "not moving to the fifth position would result in danger," meaning that not moving upward to the fifth position would bring peril. Using "not moving" to express "moving" is similar to how ancient texts used "not like" to express "like," which is exactly the phenomenon of reciprocal and related meanings in etymology as mentioned by Guo Pu. When the second line moves up to the fifth position, the entire hexagram becomes "Yi." The line statement of the fifth line, "perhaps benefiting," refers to this movement. The first line moving up to the top position causes only slight loss, while the loss from the top line to compensate for the third line is great, hence it is said "not losing but benefiting." Ultimately, this leads to the state of "Ji Ji," where all six lines are correct.

○「泰乾」至「一人」○此虞義也。乾為人，故泰乾三爻為三人。震為行，泰陽息之卦，三陽並進，故「三人行」。損初九而之坤上，故「損一人」。○「一人」至「一也」○一爻為一人，三則疑謂旅行也，爻不旅行，故稱「一人」，非謂止一爻也。兌朋友講習，故為友。損二之五，益上之三，則六爻各得其應，故云「一人行則得其友」也。「天地壹●」已下繋下文。天地謂泰，乾坤也。乾坤交而成既濟，故「萬物化醇」。一者，天地合也，故云「言致一」也。

From "Tai Qian" to "Yi Ren," the explanation still follows Yu Fan's interpretation. In the "Shuo Gua" text, Qian represents the human form, so the three yang lines in the lower trigram of the "Tai" hexagram, which is Qian, are called "San Ren" (three people). Zhen represents movement, and the "Tai" hexagram signifies the growth of yang energy. The three yang lines are advancing together, so the line statement says "San Ren Xing" (three people walking). By reducing the initial line (Chu Ji) and moving it upward to the upper position of the Kun trigram, it is said "Shen Yi Ren" (reduce one person). Now explaining from "Yi Ren" to "Yi Ye": A single line represents a single person; saying "San" (three) might be misunderstood as traveling together, but a line itself does not travel with others, so it is called "Yi Ren" (one person), not meaning that only one line remains in the hexagram. Dui symbolizes friends discussing and learning from each other in the "Shuo Gua" text, so it takes the image of "You" (friend). By moving the second line (Jiu Er) upward to the fifth position and moving the upper line (Shang Ji) downward to the third position, all six lines find their proper positions, so it is said "Yi Ren Xing Ze De Qi You" (one person walks and finds his friend). As for the quoted text "Tian Di Yi..." (the character here is blurred in the original text), it comes from the "Xi Ci Xia Zhuan." "Tian Di" refers to the "Tai" hexagram, which is Qian and Kun. Qian and Kun interacting form the "Ji Ji" hexagram, so it is said "Wu Wu Hua Chen" (all things transform into purity). The term "Yi" refers to the union of heaven and earth into one, so the "Xi Ci" says "Yan Zhi Yi Ye" (speaking about achieving unity).

○「四謂」至「無咎」○此虞義也。二五為卦主，故「四謂二」。四以陰居陰，得位應初。二祀事遄往，故云「二速上五」。四近於五，故已得承之。二之五，三上覆體坎，坎為疾，陽在五稱喜，六爻皆正則坎不為害，故「損其疾，使遄有喜」也。四得正承五，故無咎。

The explanation from "Four refers to" to "no blame" is also Yu Fan's view. The second line and the fifth line are the main lines of this hexagram, so the commentary says that the subject of the fourth line is the second line. The fourth line, being a yin line in a yin position, is properly placed and corresponds with the first line. The second line is urgently moving upward for the purpose of worship, so the commentary says "the second line moves quickly to the fifth position." The fourth line is adjacent to the fifth position, so after moving upward, it naturally takes over the fifth line. When the second line rises to the fifth position, the third line and the top line each return to their proper positions, restoring the structure of Kan (Water), which represents illness. However, a yang line in the fifth position is called "joy," and since all six lines are properly placed, the Kan (Water) no longer causes harm, so the line statement says "reduce the illness, causing quick joy." The fourth line, being properly placed and ascending to support the fifth line, therefore does not commit any fault.

○「二五」至「雲龜」○此虞義也。在損家而稱益者，以二之五成益，故云「或益之」也。坤數十，兌為朋，故云「十朋」。三動體離，離為龜。馬、鄭釋「十朋之龜」，據《爾雅·釋魚》曰：「一曰神龜，二曰靈龜，三曰攝龜，四曰寳龜，五曰文龜，六曰筮龜，七曰山龜，八曰澤龜，九曰水龜，十曰火龜。」故云「十謂神、靈、攝、寳、文、筮、山、澤、水、火之龜」。《爾雅》之文蓋以釋《易》，故引之。

In explaining the annotation of line six five from "two five" to "cloud turtle," the explanation follows Yu Fan's interpretation. A person is within the hexagram of "Loss" but speaks of "Gain," because after the line nine two ascends to the fifth position, the entire hexagram transforms into "Gain." Therefore, the line statement says "perhaps it benefits." The hexagram of坤 represents ten in the "Book of Changes." The hexagram of兑 represents the image of friends, so it is said "ten friends." When the line six three moves, it forms the structure of the hexagram of离 above, and离 governs turtle shells. Ma Rong and Zheng Xuan explain "ten friends' turtles" based on the classification in the "Shi Ya · Shi Yu": the first is the divine turtle, the second is the spiritual turtle, the third is the capturing turtle, the fourth is the precious turtle, the fifth is the literary turtle, the sixth is the divination turtle, the seventh is the mountain turtle, the eighth is the marsh turtle, the ninth is the water turtle, and the tenth is the fire turtle. Therefore, the annotation says "ten" refers to these ten kinds of turtles: divine, spiritual, capturing, precious, literary, divination, mountain, marsh, water, and fire. This passage in the "Shi Ya" seems originally intended to explain the "Book of Changes," hence the Han scholars cited it as evidence.

一說：兩貝曰朋，朋直二百一十六。《漢書·食貨志》曰：「元龜岠冉，長尺二寸，直二千一百六十，為大貝十朋。」《易》「十朋」者，元龜之直，義亦通也。「弗克違，不違龜筮」者，此增虞義。「不違龜筮」，《表記》文。二五之正，三上易位成既濟，人謀既協，龜墨又順，故「弗克違」。「元，吉」也。「或說」已下，義詳《頤》卦。《益》初至五亦有頤象，卦辭皆云龜，漢儒無說，疑不能明也。

There is another explanation: two shells combined make one 'peng', and one peng is worth 216 coins. The "Hanshu · Shihuo Zhi" records 'Yugran' tortoise shells, which are one foot two inches long, valued at 2,160 coins, exactly equivalent to ten peng shells. The 'ten peng' mentioned in the "Zhou Yi" refers to the value of the 'Yugran' tortoise shell, and this interpretation is also reasonable. As for the phrase 'Fu ke wei, bu wei gui shi', Hui Dong added this explanation beyond Yu Fan's original commentary. The four characters 'bu wei gui shi' come from the "Liji · Biaojì". The second line and the fifth line each return to their proper positions, while the third line and the top line exchange places to form the hexagram "Ji Ji". Since human deliberation has already reached agreement, and the markings on the turtle shell also align, it is said that one cannot contradict the oracle. Here, 'yuan' means 'ji' (auspicious). The text 'or it is said' and following content is explained in detail in the hexagram "Yi". The hexagram "Yi" also has the image of "Yi" from the first line to the fifth line, and both hexagrams mention turtles. Han dynasty scholars did not leave any explanations about this, so we can only keep it in doubt and not force an interpretation.

○「損極」至「貞吉」○「損極則益」，王肅義也。上者損之極，損極則益，故「弗損益之」，《序卦》所云「損而不已則益」是也。「損上益三」已下虞義也。上失正為損咎也，之三得位，故「無咎貞吉」。○「謂三」至「無家」○此虞義也。自內曰往，三之上，故「利有攸往」。二五已動成益，中互坤，故坤為臣。三變則據坤而體家人，是「得臣」也。上動應三，六爻皆正，故成既濟，家人體壞，故曰「無家」。谷永釋此經云：「言王者臣天下，無私家也。」王肅謂得臣則萬方一軌，故「無家」也。

From "loss reaches its extreme" to "keeping fidelity brings good fortune," the explanation of "loss reaches its extreme then benefit follows" comes from Wang Su. The sixth line at the top is at the extreme of loss, and when loss reaches its extreme, it turns into benefit, so it says "not losing nor benefiting." This is what the "Sequence of Changes" explains: "if loss continues without end, benefit must follow." The explanation "loss above benefits the third" and onwards is from Yu Fan. The sixth line at the top is a yang line in a yin position, losing its proper place, which is the mistake caused by loss. Once it moves down to the third position, it becomes proper, so there is no mistake and keeping fidelity brings good fortune. Regarding "referring to the third" to "no family," this also comes from Yu Fan. Going from the inner trigram to the outer trigram is called "going." The sixth line at the third position moves upward to the top position, so "it is advantageous to go." The second and fifth lines have already changed to form "Benefit," and in between, the earth trigram emerges. Earth in "Exposition of the Trigrams" represents subjects. When the sixth line at the third position changes, it relies on the earth trigram to form "Family," which is "gaining subjects." When the sixth line at the top moves to respond to the sixth line at the third, all six lines become proper to form "Completion," and the structure of "Family" thus disintegrates, so it says "no family." Han dynasty official Gu Yong explained this passage: a ruler governs the people of the world as subjects, so there is no private family of his own. Wang Su thought that gaining subjects brings unity to the world's policies, hence calling it "no family."

巽宮三世卦，消息正月。

According to Jing Fang's eight palaces arrangement, the hexagram "Yi" (Benefit) belongs to the Xun palace as the third generation hexagram. According to the Han dynasty Yi Jing theory of hexagram qi, it corresponds to the month of the beginning of the year in the lunar calendar. The term "message and retreat" refers to the waxing and waning of yin and yang in the twelve great hexagrams. The first month of the lunar calendar corresponds to the hexagram "Tai" (Great Benefit), which represents the communication between heaven and earth and the sprouting of all things. The hexagram "Yi" draws its qi from this seasonal energy.

《益》：利有攸往。注：否上之初，與恆旁通。損上益下，其道大光。二利往應五，故「利有攸往，中正有慶」也。「利涉大川。」注：謂三失正，動成坎體渙，坎為大川，故「利涉大川」。渙，舟楫象，「木道乃行」也。

The Hexagram of Benefit states: "It is advantageous to go somewhere." Hui Dong's own commentary says: This hexagram comes from the upper ninth line of the hexagram of Oppression moving down to the first position, and it is mutually connected with the hexagram of Constancy. The yin and yang lines are opposite in each of the six lines. The yang line from the upper position moving down to the first position is exactly "reducing from above to benefit below," so the Commentary on the Judgment says "its way is greatly bright." Nine two is advantageous to move upward to correspond with nine five, hence "it is advantageous to go somewhere," and the Commentary on the Judgment also says "the middle and the correct position bring good fortune." The Hexagram statement "it is advantageous to cross a great river" is explained in the self-commentary as: Six three loses its correct position; once it moves, it forms the structure of Kan, thus having the image of Dispersal. Kan represents a great river, so "it is advantageous to cross a great river." Dispersal is the image of boats and rafts, so the Commentary on the Judgment continues saying "the wooden path can be traveled."

疏：「否上」至「慶也」○此虞義也。否上爻之初成益，虞注否上九曰「否終必傾，下反於初成益」是也。與恆旁通，又兩象易也。上之初，故「損上益下」。乾為大明，以乾照坤，故「其道大光」。五乾中正，二利往應之，故「利有攸往」。乾為慶，故「中正有慶」也。

The passage explains the commentary from "Fu" to "Celebration" using Yu Fan's interpretation. The "Fu" hexagram, when its top line moves down to the initial position, becomes the "Yi" hexagram. Yu Fan comments on the top line of "Fu" saying, "When the path of Fu reaches its end, it must collapse; when the top line returns to the initial position, it becomes 'Yi'." This refers precisely to this transformation. "Yi" and "Heng" are mutually connected; at the same time, these two hexagrams are "two-image transformations," meaning that the upper and lower trigrams are reversed. Therefore, when the top line moves down to the initial position, it is said to be "reducing from above to benefit below." The trigram Qian represents the great brightness, with the light of Qian shining upon the body of Kun, so the "Commentary on the Judgment" says, "its path is greatly bright." The line nine in the fifth position is a line of Qian, occupying the central and correct position; nine in the second position is favorable for moving upward to correspond with it, hence "favorable for going somewhere." Qian also represents good fortune, so it is said, "centered and upright brings celebration."

○「謂三」至「行也」○此虞義也。三陰失位，動而成坎，有渙象。坎水為大川，乾為利，故「利涉大川」。「舟楫之利以濟不通，蓋取諸渙」，故渙，舟楫象。巽木得水，故「木道乃行」也。

The commentary from "speaking of three" to "movement" is still based on Yu Fan. The sixth line in the third position has a yao of yin in a yang position, thus being out of alignment. When it moves, it forms the structure of Kan, and the whole hexagram then takes the image of Huan. Kan represents water and a great river, while Qian represents benefit. Therefore, it says "favorable to cross a great river." The "Great Treatise" in the lower transmission mentions "the benefit of boats and rafts in crossing impassable waters, which is derived from Huan," showing that Huan indeed represents the image of boats and rafts. The lower trigram is Xun, representing wood. Wood can float and move with water, so the "Commentary on the Judgment" says "the way of wood is then able to move."

初九：利用為大作，元吉，無咎。注：大作謂耕播，「耒耨之利，蓋取諸此」也。坤為用，乾為大，震為作，故「利用為大作」。體復初得正，故「元吉無咎」。震，三月卦，「日中星鳥，敬授民時」，故以耕播也。

The first line statement says: "It is advantageous to carry out great work, originally auspicious, without blame." Hui Dong explains that "great work" refers to agricultural activities such as plowing and sowing. The "advantage of plow and hoe" mentioned in the "Commentary of the Great Treatise" is derived from this hexagram. In the "Discourse on the Hexagrams," the earth hexagram governs "use," the heaven hexagram governs "greatness," and the thunder hexagram governs "work," hence the phrase "advantageous for great work." The first line is located in the lower trigram, which corresponds to the first line of the hexagram of "Returning," and since it is a yang line in a yang position, it is correct, thus "originally auspicious, without blame." The thunder hexagram corresponds to the third month of the lunar calendar. The "Shang Shu · Yao Dian" mentions "the sun at noon, the star bird" and "respecting the timing of the people," referring to the timing of spring equinox, so "great work" is realized as sowing and planting.

六二：或益之十朋之龜，弗克違，永貞吉。注：謂上從外來益初也，故「或益之」。二得正，遠應利三之正，已得承之。坤數十，損兌為朋，謂三變離為龜，故「十朋之龜」。坤為永，上之三得正，故「永貞吉」。「王用亨於帝，吉。」注：震稱帝，王謂五。否乾為王，體觀象祭祀。益，正月卦，王用以郊天，故「亨於帝」。得位故吉。

The line statement for the second line says: "Perhaps one gains a tortoise worth ten friends, unable to be avoided, maintaining sincerity brings good fortune." Hui Dong's self-commentary explains that this refers to the ninth line from the outer trigram descending to enhance the first line, hence "perhaps one gains." The second line, being a yin line in a yin position and properly aligned, corresponds with the fifth line from a distance, and also benefits the third line to return to the correct position. Thus, it can ascend to support the yang line. The trigram坤 represents ten in the Book of Changes, and the trigram兑 in the卦 of 损 takes the image of friends. The third line changes once to form the trigram离, which represents a tortoise, hence the term "tortoise worth ten friends." The trigram坤 also signifies enduring, and the ninth line descending to the third position with each line properly aligned, hence "maintaining sincerity brings good fortune." The line statement also says, "The king offers sacrifices to the deity, resulting in good fortune." Self-commentary explains that in the Sayings on the Trigrams, the trigram震 is called "deity"; "king" refers to the fifth line. The trigram乾 in the卦 of 否 represents the king, and the entire卦 has the image of 观, which is associated with worship. The卦 of 益 corresponds to the first month of the summer calendar, when the king performs a ritual to the heavenly deity, hence "offering sacrifices to the deity." Since the fifth line is in the proper position, it results in good fortune.

六三：益之用凶事，無咎。注：坤為事，三多凶，上來益三得正，故「益用凶事無咎」。「有孚中行，告公用圭。」注：公謂三。三動體坎，故「有孚」。震為行，初至四體復，故曰「中行」。震為告，坤為用，乾為圭，上之三，故「告公用圭」。禮，含者執璧將命，賵者執圭將命，皆西面坐，委之宰，舉璧與圭，此凶事用圭之禮。

The line statement for the sixth trigram, third line says: "Using the benefit for calamitous affairs brings no blame." Hui Dong's own commentary states: "The trigram坤 (Earth) in the 'Exposition of the Trigrams' governs affairs. The third line follows the general rule in the 'Great Treatise' that 'there are many calamities'; the ninth line at the top comes down to enhance the third line, bringing it back to the correct position. Therefore, using it for calamitous affairs does not result in blame." The line statement also says: "With sincerity in the middle, the public uses the jade bi." Hui Dong's own commentary states: "The 'public' refers to the third line. When the third line moves, it forms the trigram坎 (Water), which governs sincerity, hence 'with sincerity.' The trigram震 (Thunder) governs action. From the first line to the fourth line, it forms the trigram《复》 (Returning), and the fourth line of 《复》 says 'acting in the middle alone returns,' hence 'acting in the middle.' The trigram震 also governs communication, the trigram坤 governs use, and the trigram乾 governs the jade bi. The ninth line at the top comes down to the third position, hence 'the public uses the jade bi.' According to ritual, those who present jade bi to the family of the deceased face west and hand over the gift to the family steward, raising the bi. Those who present carriages and horses present the bi, also facing west and handing over the gift to the family steward, raising the bi. This is the ritual of using the jade bi in calamitous affairs."

六四：中行，告公從。注：體復四，故亦云「中行」。三為公，震為從。三上失位，四利三之正，已得從初，故「告公從」。「利用為依遷邦。」注：坤為邦，「遷，徙」也。三動坤徙，故「利用為依遷邦」。《春秋傳》曰：「我周之東遷，晉鄭是依。」

The line statement for the fourth line says: "To act in the middle, to inform the public and follow." Hui Dong's own commentary states: The fourth line is in the position of the fourth line of the hexagram "Fu" (Return). The fourth line of "Fu" says "To act in the middle, to return alone," so here it is also called "to act in the middle." The third line represents the public, and the Zhen trigram (Thunder) is the master who follows. Both the third line and the top line have lost their proper positions. The fourth line is beneficial in guiding the third line back to its proper position, and itself can follow the first line, hence it is said "to inform the public and follow." The line statement also says "It is advantageous to rely on and move the state." Hui Dong's own commentary states: The Earth trigram in "Shuo Gu" (Exposition of the Trigrams) represents the state. "Move" is interpreted as "to move or transfer." When the third line moves, the Earth trigram follows and moves, hence it is said "It is advantageous to rely on and move the state." The "Zuo Zhuan" records that the Zhou royal house moved eastward, relying entirely on the support of the states of Jin and Zheng, which precisely confirms this line statement.

九五：有孚惠心，勿問，元吉。注：謂三上也。震為問，三上易位，三五體坎，已成既濟，坎為心，故「有孚惠心，勿問，元吉」。《象》曰：「勿問之矣。」「有孚惠我德。」注：坤為我，乾為德，三之上體坎為孚，故「惠我德」。《象》曰：「大得志也。」

The line statement for the fifth line says: "With sincerity and benevolence in the heart, there is no need to inquire, and it is the highest good fortune." Hui Dong's self-commentary explains that this refers to the interaction between the sixth line in the third position and the ninth line at the top. The trigram Zhen (Thunder) is the subject of inquiry; after the third line and the top line exchange positions, from the third line to the fifth line forms the trigram Kan (Water), and the entire hexagram becomes the hexagram Ji Ji (Completion). In the Book of Changes, Kan represents the heart, so it is said that one has sincerity and benevolence in the heart, and thus there is no need for inquiry, resulting in great good fortune. Therefore, the Small Image Commentary says, "There is no need to inquire." The next part of the line statement is "With sincerity and benevolence, I bestow my virtue." Hui Dong's self-commentary explains that Kun (Earth) represents "I," and Qian (Heaven) represents virtue; when the sixth line in the third position ascends to the upper position and forms the trigram Kan (Water), Kan represents sincerity, so it is said that one bestows sincerity upon my virtue. Therefore, the Small Image Commentary says, "It is a great fulfillment of one's aspirations."

上九：莫益之。注：「莫，無」也。自非上，無益初者，故「莫益之」。「或擊之。」注：上不益初，則以剝滅乾，艮為手，故「或擊之」。「立心勿恆，凶。」注：旁通恆，益初體復心。上不益初，故「立心勿恆」。傷之者至，故凶。

The line statement "There is no benefit." Hui Dong's own commentary says: "Mò" is interpreted as "wu" (none). Apart from the top line (Shang Jiū), no one can benefit the first line (Chu Jiū). Now, since the top line refuses to provide benefit, it is said "There is no benefit." The line statement "Someone strikes it." Self-commentary: Since the top line does not benefit the first line, the yin energy gradually consumes the yang lines to form the hexagram "Bo." Thus, "Bo" comes to destroy the Qian hexagram. The upper trigram of "Bo" is Gen, which in "Shuo Gu" is associated with the hand, so it is said that someone strikes it. The line statement "Establishing a mind without constancy, calamity." Self-commentary: "Yi" and "Heng" are mutually related hexagrams. "Yi" forms the hexagram "Fu" starting from the first line. The "Tuan Zhuan" of "Fu" says "Restoring the heart of heaven and earth." Since the top line refuses to benefit the first line, the mind established cannot be constant, hence "Establishing a mind without constancy." Those who harm it follow, thus resulting in calamity.

疏：「大作」至「播也」○此虞義也。《尚書·堯典》曰：「平豑東作。」《周語》虢文公曰：「民之大事在農。」故云「大作謂耕播」。《繋下》曰：「斵木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。」故云「耒耨之利取諸此」也。《九家易》曰：「陰者起遘終坤，萬物成孰，成孰則給用，故坤為用。」震作足，故為作。乾為利，故「利用為大作」。

The passage explains the annotation from "Da Zuo" to "Bo Ye" regarding the initial line "Chu Jiou," using Yu Fan's interpretation. The Book of Documents, Yao Dian, says "Ping Xian Dong Zuo," referring to the beginning of spring when farming starts. The Guoyu, Zhou Yu, mentions that Governor Guo Wen Gong says "the people's major affairs are farming." Therefore, the annotation interprets "Da Zuo" as plowing and sowing. The Xici Xia Zhuan says that cutting wood to make a plowshare and bending wood to make a plow are used to teach the people, symbolizing the hexagram Yi. Hence, the annotation says "Le Nou Li" is derived from this. The Ji Jia Yi explains that yin energy begins to grow from the hexagram Gou and ends at Kun, through which all things mature and become available for use, so Kun takes the image of "use." In Shuo Gua, Zhen represents "making feet," hence the meaning of "making." Qian represents benefit, so together they say "beneficial use is the great making."

《乾鑿度》曰：「坤變初六，復曰正陽在下，為聖人。」故體復。初得正，復「崩來無咎」，「初九無祇悔元吉」，故「元吉無咎」。震，四正方伯卦，鄭注《易通卦驗》云：「春分於震直初九，清明於震直六二，穀雨於震直六三。」故震三月卦。「日中星鳥」、「敬授民時」，皆《尚書·堯典》文，所以證大作耕播之時也。

The *Yi Wei · Qian Zao Du* says that the initial line of the *Kun* hexagram, when transformed, becomes the *Fu* hexagram, which is called "the return of the righteous yang at the bottom," symbolizing the sage. Therefore, the commentary says that the initial line of *Qian* is "in harmony with *Fu*." The initial line of *Qian* is yang in a yang position, thus achieving correctness. The *Fu* hexagram statement says "the righteous yang comes back without blame" (the modern text reads "the righteous yang comes back without blame"), and the initial line of *Fu* says "no great regret, original good fortune," so here it is said "original good fortune, no blame." *Zhen* is the hexagram representing the four cardinal ministers, governing the eastern season. Zheng Xuan's commentary on *Yi Wei · Tong Gua Xian* says that the qi of the spring equinox corresponds to the initial line of *Zhen*, the qi of Qingming corresponds to the second line of *Zhen*, and the qi of Gu Yu corresponds to the third line of *Zhen*. Therefore, *Zhen* corresponds to the third month of the lunar calendar. The phrases "the sun is at its zenith and the star bird is in the sky" and "respecting the timing for the people" both come from *Shang Shu · Yao Dian*. Hui Dong cites them to confirm the timing for plowing and sowing.

○「謂上」至「貞吉」○此虞義也。《象》曰：「或益之，自外來也。」故云「謂上從外來益初」也。二遠於五而得位正應，故「得正」。遠應三失位，故「利三之正」。陰利承陽，故「已得承之」。《繋上》云「天九地十」，故坤數十。益不通損而云「損兌」者，案損六五爻辭與益二略同，虞氏彼注云「謂二五已變成益，故或益之」，損而不已必益，故兼損象言也。

The commentary on line six-two from "Wèi Shàng" to "Zhēn Jí" is explained according to Yu Fan's interpretation. The "Small Image Commentary" says, "Some is added, coming from outside," so the commentary explains that this refers to the nine at the top coming down from the outer trigram to enhance the nine at the beginning. Although six-two is far from nine-five, its position is appropriate and it corresponds properly with five, so it is said "to have the right position." It has a distant responding line, and six-three is out of position, so it is advantageous for six-three to return to the right position. A yin line benefits by supporting a yang line, so it is said "it has already received support." The "Great Treatise" of the "Transmission" says "heaven is nine, earth is ten," so kūn is numerically ten. The hexagram "Yì" does not communicate with "Sǔn," but the commentary says "loss of the lake," because the line statement of six-five in "Sǔn" is largely the same as that of six-two in "Yì." Yu Fan's commentary on six-five in "Sǔn" says, "two and five have already changed into 'Yì,' so it is said 'some is added.' " Reduction inevitably turns into increase, so here it refers to the image of "Sǔn" hexagram.

兌二陽息坤，故為朋。三變體離，離為龜，故「十朋之龜」。十朋義見損卦。雲坤用六「利永貞」，故為永。上之三，六爻皆正，故「永貞」。損六五，乾也，故云「元吉」；益六二，坤也，陰承陽則永，故云「永貞吉」也。

The trigram Dui is formed by two yang lines growing out of the body of the trigram Kun, hence representing the image of friends. When the line six in the third position changes, it forms the trigram Li, which is associated with tortoise shells, thus the term 'ten friends' is used. The meaning of 'ten friends' has already been explained in the hexagram Shen. The annotation mentions that the hexagram Kun, when using all sixes, has the phrase 'favorable for enduring uprightness,' so Kun carries the meaning of 'enduring.' The line nine at the top moves down to the third position, resulting in all six lines being properly aligned, hence 'enduring uprightness.' In the hexagram Shen, the line six in the fifth position corresponds to Qian, so the line statement says 'original good fortune'; in the hexagram Yi, the line six in the second position corresponds to Kun, and a yin line can maintain uprightness by supporting a yang line, hence the line statement says 'favorable for enduring uprightness.'

○「震稱」至「故吉」○「帝出乎震」，故震稱帝。否乾為王，故王謂五。乾以君之，故為王也。觀，禘祭天神之卦，二至上有觀象，故「體觀象祭祀」。此上虞義也。孟喜卦圖益正月之卦。《易乾鑿度》曰：「孔子曰：益者，正月之卦也。天氣下施，萬物皆盛。言王者法天地，施正教而天下被陽德，蒙王化，如美寳莫能違害，永貞其道，咸受吉化，德施四海，能繼天道也。王用亨於帝者，言祭天也。三王之郊，一用夏正。天氣三微而成一著，三著而成一體。方此之時，天地交，萬物通，故泰益之卦皆夏之正也。此四時之正，不易之道也。」

The commentary explains the latter part of the note on line six two, from "Zhen is called" to "thus it is auspicious." The "Say of the Trigrams" states "The Emperor comes forth from Zhen," so Zhen can be called "Emperor." In the "Gua" of "Pu," the Qian trigram represents the ruler, so "Wang" refers to nine five. The "Wenyan" says Qian "acts as a ruler," hence Qian represents the ruler. "Guan" is the hexagram representing the ancestral worship of heaven, and from line two to the top line there is the image of "Guan," so the commentary says "the body has the image of Guan and worship." All these are Yu Fan's views. According to Meng Xi's hexagram calendar diagram, "Yi" is the hexagram corresponding to the first lunar month. The "Yi Wei · Qian Zao Du" records Confucius' words saying that "Yi" is the hexagram of the first lunar month, with the heavenly energy descending and giving out, thus causing all things to flourish. This refers to the ruler emulating heaven and earth, practicing correct teachings, so that all under heaven receive the virtue of the yang energy and the ruler's influence, like precious treasures that no one can harm. Holding firmly to this correct path, everyone receives auspicious teachings, and the virtue spreads throughout the four seas, enabling the continuation of the heavenly way. The phrase "the ruler uses sacrifice to the Emperor" refers to the worship of heaven. In the Xia, Shang, and Zhou dynasties, the sacrificial rites at the capital were all held in the first lunar month. The heavenly energy undergoes three subtle movements to form one significant change, and three significant changes form a whole. At this time, heaven and earth communicate, and all things are unimpeded, so both the "Tai" and "Yi" hexagrams correspond to the first lunar month. This is the correct path of the four seasons, an unchanging constant.

若然，「王用亨於帝」乃郊天之祭，故蔡邕《明堂月令論》曰：「易正月之卦曰泰，其經曰王用亨於帝吉。孟春令曰：乃擇元日祈谷於上帝。是郊天享帝之事也。」爻辭，文王所作，所云王者乃夏商之王，三王郊用夏正故也。後儒據此謂文王郊天事，此誤以周公作爻辭而附會其說也。

So "Wang used to offer sacrifices to the Emperor" refers to the ritual of offering sacrifices to Heaven at the capital. Therefore, Cai Yong in his "Discussion on the Bright Hall and the Monthly Ordinances" says: The hexagram corresponding to the first month of the year in the "Zhou Yi" is "Tai," and the text of the hexagram "Yi" says "Wang used to offer sacrifices to the Emperor, auspicious." The "Monthly Ordinances" also states in the first month of the year, "Then select the first day of the new year to pray for grain to the Supreme Deity," which clearly refers to the ritual of offering sacrifices to Heaven. The line statements come from King Wen's hand, and the "Wang" mentioned there refers to the kings of Xia and Shang dynasties, because the three dynasties used the Xia calendar's first month for their sacrificial rites. Later scholars mistakenly believed that King Wen performed the ritual of offering sacrifices to Heaven, which is an error arising from taking the line statements as the work of Duke Zhou and then elaborating upon this mistake.

案虞溥《江表傳》曰：嘉禾元年冬，群臣奏議宜修郊祀。權曰：「郊祀當於土中，今非其所，於何施此。」重奏曰：「王者以天下為家，昔周文王郊於酆鎬，非必土中。」權曰：「武王伐紂，即阼於鎬京而郊其所也。文王未為天子，立郊於酆，見何經典。」

The "Jiangbiao Zhuan" by Yu Pu records that during the first year of the Jiahe era of the Sun Wu state, the ministers submitted a memorial, advocating that the ceremony of sacrificing at the outskirts of the capital should be held. Sun Quan said: The ceremony of sacrificing at the outskirts of the capital should be held in the central area of the world. Now this place is not that area, how can we hold the ceremony here? The ministers submitted another memorial, saying: The sovereign rules the world as his home. In the past, King Wen of Zhou held the ceremony of sacrificing at the outskirts of the capital in the area of Feng and Hao. It is not necessarily required to be in the central area of the world. Sun Quan said: After King Wu defeated the Shang king Zhou, he ascended the throne in Haojing, and then held the ceremony of sacrificing at the outskirts of the capital at that location. King Wen was not yet the Son of Heaven at that time, so how can it be said that he held the ceremony of sacrificing at the outskirts of the capital in Feng? Where is there a classic that records this?

復奏曰：「伏見《漢書·郊祀志》，匡衡奏從甘泉、河東郊於酆。」權曰：「文王性謙讓，處諸侯之位，明未郊也。經傳無明文，匡衡俗儒意說，非典籍正義，不可用也。」是言無文王郊天之事，而此經「王用亨於帝」為夏商之王明矣。「得位故吉」亦虞義也。享帝而稱吉者，不敢以其私事上帝之義也。

The ministers again submitted a memorial stating: We have seen in the "Book of Han · Records of Sacrifices to the Altar of the State," that Kang Heng once suggested moving the worship of the earth from Ganyuan and Hedong to Feng for the state sacrifice. Sun Quan said: King Wen was naturally humble and courteous, holding the position of a feudal lord, obviously not having performed the ceremony of sacrificing to Heaven. There is no clear statement in the classics, and Kang Heng's suggestion was merely the speculative opinion of a vulgar scholar, not the correct interpretation of the classics, and therefore should not be adopted. These words show that there was no instance of King Wen sacrificing to Heaven. Thus, the "Wang used to offer sacrifices to the Emperor" in the "Yi" hexagram is clearly referring to the kings of Xia and Shang. The final sentence of the commentary, "It is auspicious because he is in the right position," also comes from Yu Fan. Offering sacrifices to the Supreme Deity and calling it "auspicious" is meant to express the idea of "not daring to use personal matters to serve the Supreme Deity."

○「坤為」至「無咎」○此虞義也。坤致役，故為事。「三多凶」，下《繋》文，彼文又云「其柔危，其剛勝邪」。上來益三得正，是以剛稱其位，故「益用凶事無咎」。凶事謂喪事。喪事有進無退而云「益」者，以喪禮哀死亡，是益之之義也。

The explanation of the annotation for line six in the third hexagram, from "Kun represents" to "no blame," follows Yu Fan's interpretation. The "Sayings on the Hexagrams" explains that Kun represents "causing labor," so Kun takes the image of affairs. The phrase "the third is often dangerous" comes from the lower part of the "Great Treatise." It continues to say, "its softness is dangerous, but its strength can prevail," meaning that if the third line is occupied by a soft (yin) element, it is dangerous, but if it is occupied by a strong (yang) element, it can be appropriate. The top line comes down to support the third line, bringing it back to the correct position. This is precisely when a yang element is in harmony with its position, so even in a dangerous situation, there is no blame. The term "dangerous situation" refers to funeral matters. Funeral rites only involve moving forward, not retreating, yet here it says "increase," because the expression of mourning for the deceased itself is a form of increase.

○「公謂」至「之禮」○《乾鑿度》曰「三為三公」，故知公為三。坎為孚，三動體坎，故「有孚」。震為作足，故為行。復「中行獨復」，中行謂初，初至四體復，故曰「中行」。震善鳴，故為告。乾為玉，故為圭。三為公，上之三，故告公用圭。此上虞義也。「禮，含者執璧將命，賵者執圭將命，皆西面坐，委之宰，舉璧與圭」者，皆《雜記》文。此諸侯相含且賵，經云凶事，此凶事用圭之禮，故引以為證也。

The explanation from "Gong wei" to "zhi li" in the latter half of the commentary on the sixth line three is as follows. The "Yi Wei · Qian Zao Du" states "three is the Three Grand Ministers," indicating that the "Gong" in the line statement refers to the sixth line three. Kan represents sincerity and trust, and since the sixth line three moves to form the Kan structure, it is said "there is sincerity." Zhen is described in "Shuo Gua" as "making feet," hence the meaning of movement and walking. The sixth line four of the "Fu" hexagram says "the middle path alone returns," where "the middle path" refers to the first line. Here, from the first line to the fourth line forms the "Fu" structure, so it is also called "the middle path." Zhen is also good at making sounds, hence the image of communication; Qian represents jade, hence the image of the jade bi. The sixth line three is "Gong," and the upper ninth line moves down to the third position, hence "Gong uses the bi." All of this is Yu Fan's interpretation. As for the passage "according to ritual, those who present jade with the body are to hold the bi and perform the ceremony, those who present carriages and horses are to hold the bi and perform the ceremony, all facing west and sitting, delivering the gifts to the family steward, and raising the bi and the bi," these words are entirely from the "Li Ji · Za Ji." It discusses the practice of presenting jade with the body and other funeral gifts among princes. The line statement speaks of "funeral affairs," indicating that this is the ritual of using the bi in funeral ceremonies, hence it is cited as supporting evidence.

○「體復」至「公從」○此虞義也。復六四「中行獨復」，四體復，故云「中行」。閔二年《春秋傳》曰：「太子奉冢祀，故曰冢子。君行則守，有守則從。」震長子主器，故為從。三上失位，四利三之正復四，《象》曰「中行獨復，以從道也」，故云「已得從四」。三為公，故「告公從」也。

The explanation of the line statement for the sixth line in the fourth position of the hexagram "Yi" continues according to Yu Fan. The line statement of the sixth line in the fourth position of the hexagram "Fu" says "middle movement alone returns." The sixth line in the fourth position of "Yi" is in the same position as the sixth line in the fourth position of "Fu," so it is also called "middle movement." The "Zuo Zhuan" records that the crown prince presides over the great ancestral sacrifice, so he is called the "zongzi"; when the king travels, the crown prince remains behind, but if someone remains behind, the crown prince accompanies him. Zhen represents the eldest son, who is in charge of the ancestral vessels, so it takes the image of accompanying. The third line and the top line are both out of position, and the sixth line in the fourth position is favorable for allowing the third line to return to its proper position. The "Small Image Commentary" of the sixth line in the fourth position of "Fu" says "middle movement alone returns, following the way," so the commentary says "already following the fourth." The third line is called "the public," so the line statement says "informing the public to follow."

○「坤為」至「是依」○坤為土，為民，民以土服，故為邦。「遷，徙」，《釋詁》文，謂遷國也。三體坤，三動坤徙，故「利用為依遷邦」也。此上虞義也。《春秋傳》曰「我周之東遷，晉鄭焉依」者，隱六年傳文；《外傳》曰「晉鄭是依」，引之以證「依遷邦」之義也。四為諸侯，猶周之晉鄭；若然，「告公從」猶周之七姓從王也。此遷邦當指《商書序》云盤庚五遷，是有遷邦之事也。

The explanation of the latter part of the annotation for line six four, from "Kun represents" to "is based on," states that Kun represents land and also the people. The people rely on the land and thus submit to it, so Kun takes the image of a state or country. "Migration" is interpreted as "moving," derived from the "Er Ya · Shi Gu," here referring to the movement of a capital. Line six three is within the body of Kun. When line six three moves, the entire body of Kun follows and migrates, hence it says "it is advantageous to rely on and migrate the state." This is Yu Fan's interpretation. The cited phrase "when our Zhou moved east, Jin and Zheng relied on us" comes from the "Zuo Zhuan · Yin Gong Sixth Year." The "Guoyu" version reads "Jin and Zheng relied on us." Hui Dong cites this to confirm the meaning of "rely on and migrate the state." Line four represents the position of the feudal lords, similar to the states of Jin and Zheng during the Zhou dynasty. In this context, "inform the king and follow" is like the seven clans of the Zhou dynasty following the royal house during its eastern migration. The migration of the state here refers to Pan Geng's five relocations of the capital recorded in the "Shangshu · Shangshu Xü," which is the actual historical instance of moving the state.

○「謂三」至「之矣」○此虞義也。五為卦主，「爻象動內，吉凶見外」，三上易位，成既濟之功，故九五爻辭謂三上也。「問言而以言」，震為言，故為問。《周書·諡法》曰「愛民好與曰惠」，損上益下，故曰惠。三上易位，體坎成既濟，坎為孚，在益之家，故「有孚惠心」。「卜不習吉」，故「勿問元吉」。《象》曰「勿問之矣」，所以著元吉之義也。

The explanation of the line statement for the Nine in the Fifth, from "Wèi sān" to "zhī yǐ," follows Yu Fan's interpretation. The Nine in the Fifth is the main line of this hexagram. The Great Treatise says, "The line image moves within, and good or bad fortune is revealed externally." When the third line and the top line exchange positions, they accomplish the achievement of the hexagram of "Already Achieved," so the line statement of the Nine in the Fifth actually speaks about both the third and the top lines. The Great Treatise also says, "Ask and respond with words," and since the Zhen trigram is associated with speech, the Zhen image also represents "asking." The "Explanation of the Posthumous Titles" in the "Lost Book of Zhou" says, "Loving the people and being generous is called 'Hui.'" The top line reduces itself to benefit the lower lines, which is precisely "Hui." When the third and top lines exchange positions, they form the Kan trigram, resulting in the hexagram of "Already Achieved." The Kan trigram represents sincerity, and since the Nine in the Fifth is within the hexagram of "Benefit," it is said, "With sincerity and a benevolent heart." The Book of Documents says, "Divination does not favor the unskilled." Since it is already auspicious, there is no need for further divination, so it says, "Do not ask, original auspiciousness." The Small Image Commentary says, "Do not ask," which clearly emphasizes the importance of "original auspiciousness."

○「坤為」至「志也」○此虞義也。坤為身，《釋詁》曰「身，我也」，故為我。乾陽為德，「民說無疆」，故「有孚惠我德」。《象》曰「大得志也」，此著既濟之功成也。○「莫無」至「益之」○此虞義也。爻義不言上益三而云益初者，據《繋辭》專論益自否來也。《詩·殷其靁》云「莫敢或皇」，鄭箋云「無敢或閒暇時」，故知「莫，無」也。

The explanation of the latter part of the annotation on nine in the fifth line, from "Kun represents" to "will," still follows Yu Fan's view. Kun represents the self. The "Er Ya · Xigǔ" says "self" is "I," so Kun takes the image of "I." The yang of Qian represents virtue. The "Commentary on the Judgment" says "the people are pleased without limit," so it says "with sincerity, I bestow my virtue." The "Small Image Commentary" says "great realization of will," clearly indicating that the achievement of the "Ji Ji" hexagram has been completed. The explanation of the annotation on nine at the top, from "Mo wu" to "Yi zhi," also comes from Yu Fan. The meaning of the line does not say that nine at the top increases six in the third, but rather increases nine at the beginning. This is based on the "Great Treatise" which discusses the hexagram "Yi" originating from the hexagram "Pǐ." The "Shi Jing · Yin Qi Lei" contains the line "Mo gan or huang," and Zheng Xuan's commentary explains it as "dare not have a moment of leisure," showing that "Mo" is "wu."

損益，盛衰之始。益自否來，否終則傾，故上必益初，所謂「安其身而後動，易其心而後語，定其交而後求」，自上下下，民說無疆，君子修此三者，故全也。傾否之道自非上無益初者，故「莫益之」。否之上九「先否後喜」，所以基益之盛；益之上九「立心勿恆」，所以極否之衰。損益盈虛，與時偕行之義也。

Reduction and increase are the starting points of decline and rise. The hexagram "Yi" comes from "Pǐ". When "Pǐ" reaches its end, it must collapse, so the top line must descend to benefit the first line. The "Great Treatise" says, "First secure oneself before acting, first calm the mind before speaking, first establish relations before making a request," which explains this principle. The superior person humbles himself to accommodate the lower, and the people are endlessly joyful. Thus, the gentleman cultivates these three things and can be complete. To overturn the blocked situation of "Pǐ", no one except the top line (Shàng Jiǔ) can benefit the first line (Chū Jiǔ). Now the top line refuses to do so, hence it is said, "No benefit is given." The top line of "Pǐ" says, "First blockage, then joy," which lays the foundation for the prosperity of "Yi." The top line of "Yi" says, "Establish the mind without constancy," which pushes the decline of "Pǐ" to its extreme. Reduction and increase, fullness and emptiness, are inherently in motion with the changing circumstances.

○「上不」至「擊之」○此虞義也。上不益初則消四及五成剝，故「以剝滅乾」。剝艮為手，故「或擊之」。○「旁通」至「故凶」○益初至四體復，「復其見天地之心」，故「體復心」。恆體震巽，震巽特變，終變成益。九三「立不易方」，變而失位，「或承之羞」，故「立心勿恆」。「勿，網」也。上不益初，民莫之與，傷之者至，故凶也。

The explanation of the annotation for line six, "Upper Nine," from "Upper not" to "strike it," follows Yu Fan's interpretation. Upper Nine refuses to increase the strength of Lower Nine, allowing the yin energy to gradually erode through the fourth and fifth lines, forming the hexagram "Splitting." Therefore, it is said, "by splitting the Heaven." The upper trigram of "Splitting" is Gen (Mountain), which represents a hand, so it is said, "someone comes to strike it." Now explaining from "mutual transformation" to "thus, it is凶 (unfavorable)." The hexagram "Increase" forms the hexagram "Returning" from its first to fourth lines. The "Commentary on the Judgment" of "Returning" says, "returning to see the heart of Heaven and Earth," so the annotation refers to "body returns to the heart." The hexagram "Constant" is composed of Zhen (Thunder) and Xun (Wind). Zhen and Xun each undergo change, eventually transforming into "Increase." The "Small Commentary" of "Constant" line three says, "not maintaining constant virtue, there is nowhere to be accepted," while the "Words of the Ruler" states that a gentleman "establishes himself without changing position." When this line changes, it loses its proper position. The line statement of "Constant" line three says, "perhaps bearing disgrace," so "Increase" line six says, "establishing the mind without constancy." The character "勿" originally means "net," and it is used here to indicate prohibition. Upper Nine not increasing Lower Nine leads to the people not being willing to attach themselves to him, and those who harm him come to him, hence the unfavorable outcome.