Gua Hexagram 46: The Decisive Judgment

坤宮五世卦，消息三月。

According to Jing Fang's eight palaces arrangement, the hexagram Guai belongs to the Kun palace's fifth generation hexagram. According to the theory of the twelve message hexagrams, it corresponds to the third lunar month. At this time, five yang lines are growing from the bottom, leaving only the sixth line at the top as a single yin line suspended above. This is precisely the time when yang is abundant and decisively overcoming yin.

《夬》：揚于王庭。注：陽決陰，息卦也。剛決柔，與剝旁通。「揚，越」也。乾為王，剝艮為庭，陰爻越其上，故「揚于王庭」矣。「孚號有厲。」注：陽在二、五稱孚，孚謂五也。二失位動體巽，巽為號。決上者五也，危去上六，故「孚號有厲」。「告自邑，不利即戎。」注：陽息動復，剛長成夬，夬從復升。坤逆在上，民眾消滅。震為告，坤為自邑，故「告自邑」。二變離為戎，故「不利即戎，所尚乃窮」也。「利有攸往。」注：陽息陰消，君子道長，故「利有攸往，剛長乃終」也。

The Hexagram Gua Statement of Gua 49: "To proclaim in the royal court." Hui Dong's self-commentary: This hexagram represents a yang line decisively removing a yin line, belonging to the hexagram indicating the growth of yang energy. Yang strength decisively cuts through yin softness, and it is mutually connected with Gua 48 (Bao) through its adjacent lines. "Yang" is interpreted as "to surpass." The trigram Qian represents the king, and the upper trigram of Bao is Gen, representing the courtyard. The sixth line, which is yin, is high above the five yang lines, hence the phrase "to proclaim in the royal court." The Hexagram Gua Statement "Trustful proclamation with danger": Self-commentary: A yang line in the second or fifth position is called "trustful." Here, "trustful" refers to the fifth line. The second line, being yang in a yin position, is out of place; once it moves, it becomes the trigram Xun, which represents proclamation. The actual one making the decisive move against the sixth line is the fifth line. To remove the sixth line, which is a threat, it is said "trustful proclamation with danger." The Hexagram Gua Statement "To announce from the city, not favorable for immediate warfare": Self-commentary: The growth of yang energy starts from Gua 1 (Fu), and as yang strength continues to grow, it becomes Gua 49 (Gua). Therefore, Gua 49 ascends from Gua 1. The yin trigram Kun, which represents the people, moves in reverse and occupies the highest position, leading to the decline of the people's image. The trigram Zhen represents announcement, and Kun represents the self and the city, hence "to announce from the city." The second line changes to Li, which represents weapons, hence "not favorable for immediate warfare." The Commentary on the Judgment states "the virtue has reached its limit." The Hexagram Gua Statement "Favorable for going forward": Self-commentary: As yang increases and yin decreases, the way of the gentleman becomes more prominent, hence "favorable for going forward." The Commentary on the Judgment says "the strength of yang has reached its end."

疏：「陽決」至「庭矣」○此虞鄭義也。五陽決一陰，兌為附決，故「陽決陰」。復、臨、泰、大壯、夬、乾皆陽息之卦，故云「息卦」也。陽息坤，坤為柔，乾為剛，故「剛決柔」。《釋言》曰「越，揚也」。《詩·公劉》曰「干戈戚揚」，毛傳云「揚，戉也」。古「越」、「鉞」皆作「戉」，故云「揚，越」也。乾君為王，夬旁通剝，故云「剝艮為庭」。上六一陰爻踰於五陽之上，故「揚于王庭」矣。

The following is my own explanation of the passage from the Hexagram Statement starting from "Yang Decides" to "Court Already." I have drawn upon the interpretations of both Yu Fan and Zheng Xuan. Five yang lines together decide to remove one yin line; Dui in the "Commentary on the Hexagrams" has the image of "attachment and decision," so it is said "Yang Decides Yin." The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," "Gua," and "Qian" all represent increasing yang energy, so they are called "Restoration Hexagrams." Yang energy grows from the body of Kun, which is soft, and Qian, which is strong, so it is said "Strong Decides Soft." The "Er Ya · Shi Yan" says "yu, means to raise up." The "Book of Songs · Gong Liu" contains the line "Qian Ge Qi Yang," and the Mao Transmission explains "Yang" as "yu," which is also the character for axe or halberd; in ancient times, "yu" and "yu" were both written as "yu," so the commentary says "Yang means to raise up." Qian represents the ruler, so it is called the King; "Gua" and "Bo" are complementary, so the "Guan" body of "Bo" is the court. The sixth line at the top, which is yin, is above the five yang lines, so it is said "Raise up in the King's Court."

○「陽在」至「有厲」○此虞荀義也。「陽在二五稱孚」，易例也。坎為信，故稱孚，此孚指五也。二以陽居陰，故失位；動體巽，巽申命為號。陰爻越其上，五陽皆決上而五為主，五息成乾，故云「決上者五也」。危去上六不為所弇，故「孚號有厲」。《象》曰：「其危乃光也。」

The explanation covers the passage from "Yang in" to "there is danger." It incorporates the views of Yu Fan and Xun Shuang. A yang line in the second or fifth position is called "faithful," which is an example from the Book of Changes. The trigram Kan represents sincerity and trustworthiness, so "faithful" refers to the nine in the fifth position here. The nine in the second position is a yang line in a yin position, thus it is out of place; once it moves, it forms the trigram Xun, which has the image of issuing commands, so it is taken to mean orders or decrees. The sixth line at the top, being a yin line, dominates over the five yang lines, and all five yang lines must deal with it, with the nine in the fifth position being the main one. The nine in the fifth position continues to grow and becomes pure Qian, so it is said "the one that decides above is the fifth." To take on the danger of removing the sixth line at the top, so as not to let yang virtue be obscured by it, it is said "faithful proclamation with danger." The Commentary on the Judgment therefore says "its danger brings forth brilliance."

○「陽息」至「窮也」○此虞義也。陽息初，復「亨，剛反」，故「陽息動復」。復「利有攸往，剛長」也，故「剛長成夬」。震善鳴，為告；坤為自，為邑，故為自邑。陽息自復，故「夬從復升」。陰逆不順而乘陽，故「坤逆在上」。復時坤有民眾，乾來消坤，故「民眾消滅」。二變體離，離甲冑戈兵，故為戎。復上六「用行師，終有大敗」，故「不利即戎」。卦窮於上，故「所尚乃窮」也。○「陽息」至「終也」○此虞義也。夬陽息陰消之卦，陽為君子，君子道長，故「利有攸往」。剛長成乾，上為終，故「剛長乃終」也。

From "Yang begins to grow" to "exhaustion," the explanation follows Yu Fan's interpretation. Yang energy begins to grow in the initial position. The hexagram "Fu" states "smooth, the strong returns," so the commentary says "Yang begins to grow and moves again." The "Commentary on the Judgment" of "Fu" also says "favorable to go somewhere, the strong is long," so Yang continues to grow and becomes "Guai." Zhen is good at making sounds, hence the image of communication; Kun governs self and also governs cities and towns, hence the term "from the city." Yang energy begins to grow from "Fu," so "Guai" arises from "Fu." Yin lines act against the trend and are not smooth, thus overpowering Yang, hence "Kun is in reverse at the top." At the time of "Fu," the body of Kun is still present; Kun represents the people, so "the people are eliminated" as乾 moves upward to eliminate Kun. The second line changes to form the body of Li, which represents armor and weapons, hence "military." The sixth line of "Fu" says "use military force, ultimately there is great defeat," hence "not favorable to military action." When the hexagram reaches the top line, it has reached its limit, so the "Commentary on the Judgment" says "the trend has reached its end." From "Yang begins to grow" to "end," the explanation is also based on Yu Fan's interpretation. "Guai" is a hexagram of Yang growing and Yin declining. Yang symbolizes the gentleman, and the way of the gentleman grows day by day, hence "favorable to go somewhere." As Yang continues to grow, it becomes pure Qian. The top line is the end, hence "Yang growing reaches its end."

初九：壯於前止，往不勝為咎。注：初為止，夬變大壯，位在前，故「壯於前止」。初欲四變，已往應之，四聞言不信，故「往不勝為咎」。九二：惕號，莫夜有戎，勿恤。注：「惕，懼」，「莫，晚」也。二失位故惕，變成巽故號。剝坤為莫夜，二動成離，離為戎，變而得正，故「有戎」。無坎象，故「勿恤」。

The line statement for the initial line (初九) is: "It is strong at the front but stops, going forward without success leads to blame." Hui Dong's self-commentary says: According to the principles of the lines, the initial position symbolizes the foot, and the foot represents "stop," so the initial line is associated with "stop." The hexagram of "Gua" (夬) looking downward to the previous hexagram is "Da Zhuang" (大壮), and the initial line is at the front, hence "It is strong at the front but stops." The initial line hopes for the movement of the fourth line (九四) so that it can ascend and correspond with it. However, the fourth line does not believe the message, so "going forward without success leads to blame." The line statement for the second line (九二) is: "Being alert, calling out, there is military action at night, but there is no cause for worry." Self-commentary says: "惕" is interpreted as "fear," and "莫" is interpreted as "late," meaning in the evening or night. The second line is a yang line in a yin position, hence it is cautious; one change transforms it into the trigram Xun (巽), which governs calling, hence "calling out." The related hexagram "Bo" (剥) has the trigram Kun (坤), which represents evening, hence "at night." The second line, when changed, becomes Li (离), which governs military action, hence "military action"; after the change, it attains the correct position, so "there is military action" but not suffering. Since there is no trigram Kan (坎) in the hexagram, which represents worry, it is said "there is no cause for worry."

九三：壯于頄，有凶。注：「頄，面」也，謂上。三往壯上，故「有凶」。「君子夬夬，獨行遇雨若濡，有慍，無咎。」注：乾為君子，三五同功，俱欲決上，故「君子夬夬」。陽息自復，震為獨行。息至三與上應，為陰所施，故「遇雨」。雖為陰所濡，能慍不說，得無咎也。

The line statement for Nine in the Third: "It is strong on the cheek, there is misfortune." Hui Dong's own commentary: "Cheek" refers to the face, here meaning Six at the Top. Nine in the Third advances to confront Six at the Top, hence there is misfortune. The line statement: "The gentleman decisively decides, walks alone and meets rain, as if drenched, there is resentment, but no blame." Hui Dong's own commentary: The trigram Qian represents the gentleman; Three and Five belong to the position of "same function" in the Great Treatise, both wanting to decide Six at the Top, hence "the gentleman decisively decides," deciding again and again. Yang energy grows from the卦 of Fu, and the lower trigram of Fu is Zhen, representing solitary movement. Yang energy reaches the third position, exactly corresponding to Six at the Top, thus being affected by yin energy, hence "meeting rain." Although drenched by yin energy, he maintains resentment without indulging in affection, hence there is no blame.

九四：臀無膚，其行次且。注：上體之下故曰臀。剝艮為膚，毀滅不見，故「臀無膚」。大壯震為行，失位不正，不變應初，兌為毀折，故「其行次且」。「牽羊悔亡，聞言不信。」注：四體兌為羊，初欲牽之，故「牽羊」。變應初，故「悔亡」。四變坎為聞，震為言，今四不變，故「聞言不信」，坎孚為信也。

The fourth line statement says: "The buttocks have no skin, and movement is hesitant." Hui Dong's self-commentary explains that the fourth line is located at the very bottom of the upper trigram, so it takes the image of the buttocks. The adjacent trigram of the "Breaking Up" hexagram is the mountain (Gen), which represents skin; now that the mountain trigram has been destroyed and is no longer visible, it is said "the buttocks have no skin." The "Great Strength" hexagram is associated with the thunder (Zhen), which represents movement; since the fourth line is a yang line in a yin position, it is not in the correct place and is not willing to move to correspond with the first line. Moreover, the trigram of the fourth line is the lake (Dui), which represents destruction, hence it is said "movement is hesitant," indicating difficulty in advancing. The line statement "leading a sheep, regret disappears; hearing words, not believing" is explained as follows: the fourth line is in the lake trigram, which represents a sheep, and the first line wishes to lead it, hence "leading a sheep." If the fourth line moves to correspond with the first line, regret will disappear. The fourth line changing to form the water trigram (Kan), which represents the ear and is associated with hearing, and the thunder trigram (Zhen), which represents speech, thus forming the image of "hearing words." However, since the fourth line does not move, it is said "hearing words but not believing," because the image of sincerity from the water trigram comes precisely from this change.

九五：莧陸夬夬，中行無咎。注：「莧，說」也，讀如「夫子莧爾而笑」之莧。「陸」讀為「睦」，和睦也。震為笑言，兌為說，故「莧陸」。三夬決上，故「夬夬」。大壯震為行，五在上中，故「中行」。動而得正，故「中行無咎」。上六：無號，終有凶。注：遘時巽為號，復亨剛反，巽象伏藏，故「無號」。至夬而乾成，剛長乃終，故「終有凶」。或說二動三體巽為號，三不應上，內外體絶，故「無號」。位極乘陽，故「終有凶」。

The line statement for the fifth line: "Xian Lu Gua Gua, Zhong Xing Wu Jiu." Hui Dong's self-commentary: "Xian" is interpreted as "Shuo," meaning joy, and is pronounced the same as "Xian" in the "Analects" "Fu Zi Xian Er Xiao." "Lu" is read as "Mu," meaning harmony. Zhen represents the master's laughter and speech, while Dui represents joy, so together they form the image of "Xian Lu." The ninth line three and the ninth line five jointly decide on the sixth line above, hence "Gua Gua." In the hexagram "Da Zhuang," Zhen represents movement, and the ninth line five is located in the middle of the upper trigram, hence "Zhong Xing." The ninth line five moves and attains its proper position, hence "Zhong Xing Wu Jiu." The line statement for the sixth line: "Wu Hao, Zhong You Xiong." Self-commentary: During the hexagram "Gou," the lower trigram is Xun, which represents commands; by the time of the hexagram "Fu," "Heng, Gang Fan," the Xun image has become hidden, hence "Wu Hao." By the time of the hexagram "Gua," the Qian trigram is about to be formed, and yang strength has reached its peak, hence "Zhong You Xiong." Another interpretation is: when the second line moves, the third line forms the Xun trigram and has the image of commands. However, the third line does not correspond with the sixth line, and the internal and external trigrams are disconnected, hence "Wu Hao." The sixth line is at the extreme position and overpowers the yang line, hence "Zhong You Xiong."

疏：「初為」至「為咎」○爻例初為足，足，止也，故初為止。「夬變大壯，位在前，故壯於前止」者，虞義也。大壯陽息陰而成夬，故夬變大壯。易氣從下生，以下為前，上為後，初位在前，故「壯於前止」。初四敵剛，初欲四變，已往應之，四不知變，聞言不信，初往不勝，故有咎也。

The passage explains the annotation for "Initial Nine" from "Initial is" to "is blame." According to the general principle of yao positions, the initial position symbolizes the foot, and "foot" means "to stop," so Initial Nine is called "stop." Yu Fan says that "Great Strength" traces back to "Great Strength," with Initial Nine in the front position, hence "strong in front and stop." "Great Strength" becomes "Decision" as yang declines yin, so "Decision" comes from "Great Strength." The energy of the Book of Changes arises from the bottom upward, thus the lower is front and the upper is back; Initial Nine is at the very front, hence "strong in front and stop." Initial Nine and Nine in the Fourth are both yang and mutually opposing, Initial Nine hopes Nine in the Fourth will change to move forward and correspond, but Nine in the Fourth does not understand flexibility and does not believe the advice, so Initial Nine's forward movement ultimately fails, resulting in blame.

○「惕懼」至「勿恤」○此虞義也。「惕，懼」，《廣雅·釋詁》文。《詩·蟋蟀》曰「歲聿其莫」，薛君《章句》：「莫，晚也。」二以陽居陰失位，故惕。二變成巽，巽為申令，故號。坤喪於乙，滅藏於癸，故為暮夜。二動體離，離為甲冑，為戈兵，故為戎。二變得正，故「有戎」。「恤，憂」也，坎為加憂，九四不變，卦無坎象，故「勿恤」也。

The explanation of the passage from "惕惧" to "勿恤" in the commentary on Nine in the Second (九二) follows Yu Fan's interpretation. "惕" is interpreted as "fear," as seen in the Guangya · Xiegǔ. The Shijing · Xishui mentions "su yu qi mo," and Xue Jun's Han Shi Zhangju explains "mo" as "late," indicating that "莫夜" refers to the evening. Nine in the Second (九二), being a yang line in a yin place, is out of position and thus remains vigilant. When Nine in the Second changes to Xun, Xun symbolizes issuing commands, hence "号" (call out). According to the Najia system, the Earth (Kun) loses to Yi and hides in Gui, corresponding to the time of dusk and midnight, thus representing the image of dusk and night. When Nine in the Second moves, it forms the structure of Li, which governs armor and weapons, hence "戎." Since Nine in the Second changes to a correct position, although there is "戎," there is no harm. "恤" means worry, and Kan governs "adding sorrow." However, Nine in the Fourth does not change, and the entire hexagram lacks the image of Kan, hence "勿恤."

○「頄面」至「有凶」○此翟元義也。翟云「面顴頰閒骨」，故云面也。爻例上為首，故頄謂上。眾陽決陰，三獨壯上，故有凶也。○「乾為」至「咎也」○此荀義也。乾陽為君子，三佐五，故同功。三應上，故有壯頄之象，其實三與五俱欲決上者，故「君子夬夬」也。陽息自復，復初體震，震為行，初一稱獨，故為獨行。息至三與上應，上體兌，兌為雨澤，為兌所施，故「遇雨」。《廣雅》沾、濡同訓，為陰所施故濡。《韓詩·車舝》曰「以慍我心」，薛君《章句》云「慍，恚也」。雖為陰所施，能慍不說，不與上應，得無咎也。

The explanation of the annotation from "Tuo face" to "there is misfortune" is based on Zhai Yuan's interpretation. Zhai Yuan explains "Tuo" as the area between the cheek and the cheekbone, so the annotation interprets it as "face." According to the principles of the lines, the top line represents the head, so "Tuo" refers to the top line, which is line six. All the yang lines together decide on the yin line, but only line three moves forward to challenge line six, hence there is misfortune. The explanation from "Qian represents" to "there is fault" is based on Xun Shuang's interpretation. The yang of Qian symbolizes the gentleman; line three supports line five, so the Great Treatise says that three and five "share the same function." Line three corresponds with line six, hence the image of "strong face." In reality, both three and five want to decide on line six, so it is said "the gentleman decisively decides." Yang energy grows from the卦 of Fu. The first line of Fu is in the body of Zhen, which governs movement, and "first" means one, with the meaning of being unique, hence it is called "solo movement." Yang energy reaches the third position and corresponds with line six, the upper part is Dui, which governs rain, and being influenced by Dui's rain, it is said "meeting rain." In the Guangya, "zhan" and "ru" have the same meaning, being influenced by yin energy is called "ru." The Han Poetry·Che Xia mentions "to anger my heart," and Xue Jun's Chapter Notes explain "anger" as "hui," meaning anger. Although line three is influenced by yin energy, it can be angry without being pleased, and does not correspond with line six, so there is no fault.

○「上體」至「次且」○爻例初在下體之下，故象止；四在上體之下，故象臀。「艮為膚」，《九家說卦》文。艮滅兌下，故「臀無膚」。大壯四體震，震為行。四以陽居陰，故失位不正，不變應初。四體兌，兌為毀折，故「其行次且」，王肅以為行止之礙也。

According to the general principle of yao positions, the first line is at the very bottom of the lower trigram, so it takes the image of the foot stopping. The fourth line is at the very bottom of the upper trigram, so it takes the image of the buttocks. "Geng represents the skin" comes from a lost passage of the "Shuo Gu" transmitted by the Nine Schools of the "Yi." In the "Bao" hexagram, the Geng trigram is destroyed beneath the Dui trigram, so it is said "the buttocks have no skin." In the "Da Zhuang" hexagram, the fourth line is in the Zhen trigram, which governs movement. The nine in the fourth line is yang in a yin place, thus not in the correct position and not properly aligned, and it refuses to move to respond to the first line. Moreover, the trigram it is in, Dui, governs destruction, so it is said "its movement is hesitant." Wang Su interprets this as both movement and stopping being obstructed.

○「四體」至「信也」○四在兌體，兌為羊，四應初，故初欲牽之。虞氏謂二變巽為繩，剝艮為手，故「牽羊」。四變應初得位，故「悔亡」。四變體坎，坎耳為聞，震為言，故「聞言」。四失位不變，更無坎象，故「聞言不信」。坎孚為信，無坎象，故不信也。

From "Four Bodies" to "Trust" in the latter half of the annotation on Nine in the Fourth: Nine in the Fourth is in the body of Dui, which represents a sheep. Nine in the Fourth corresponds with Nine at the Beginning, so Nine at the Beginning wants to draw Nine in the Fourth towards itself. Yu Fan believes that Nine in the Second changes to Xun, which represents a rope. Xun is connected to the hexagram Ba, where Gen represents the hand, and the hand holds the rope, so it is said "to lead the sheep." If Nine in the Fourth changes and moves to correspond with Nine at the Beginning, it would achieve its proper position, hence "regret disappears." If Nine in the Fourth changes, it forms the body of Kan, which represents the ear and is associated with hearing; Zhen is associated with speech, so there is an image of "hearing words." However, Nine in the Fourth is out of its proper position and refuses to change, so the hexagram never has the image of Kan. Therefore, "although he heard the words, he did not believe them." The image of trust comes from Kan, but since there is no image of Kan, there is no way to gain trust.

○「莧說」至「無咎」○此虞義也。傳曰「健而說」，故云「莧，說」也。《論語》「夫子莧爾而笑」，亦是說子游之以禮樂治民，故讀從之。今本《論語》「莧」作「莞」，字之誤也。《易》亦有作「莞陸」者。「陸」讀為「睦」，古文通，漢《唐扶頌》、《嚴舉碑》皆以「陸」為「睦」。傳云「決而和」，故云「陸，和睦」也。震為笑言，兌為說，莧睦之象，故云「莧睦」。三五同心決上，故「夬夬」。大壯震為行，五在上中，故曰「中行」。大壯五動得正，故「無咎」也。

The commentary on the text from "Xian" to "wu jiao" explains the meaning of the line "Nine in the Fifth." According to Yu Fan's interpretation, the "Commentary on the Judgment" explains the hexagram "Gua" as "strong and joyful," so the character "Xian" is interpreted as "joy." The "Analects" records "the Master smiled and said," referring to Confucius' joy at Ziyu's use of rites and music to govern Wucheng. Therefore, the reading of "Xian" as "joy" is adopted here. The current version of the "Analects" writes "Xian" as "Wan," which is a clerical error in character form. Some versions of the "Zhou Yi" also write it as "Wan Lu." "Lu" is read as "Mu," and the two characters were interchangeable in ancient texts. Han dynasty inscriptions such as the "Tang Fu颂" and "Yan Ju碑" used "Lu" for "Mu." The "Commentary on the Judgment" also explains "Gua" as "decisive and harmonious," so the character "Lu" is interpreted as "harmony." The trigram Zhen represents movement and laughter, while Dui represents joy, which fits the image of "Xian Mu," hence the statement "Xian Mu." The lines Nine Three and Nine Five work together to decide on the upper line Six, hence the phrase "Gua Gua." In the hexagram "Da Zhuang," the trigram Zhen represents movement, and the line Nine Five is in the center of the upper trigram, hence it is called "zhong xing." In the hexagram "Da Zhuang," the fifth line moves once and attains its proper position, so there is no error.

○「二動」至「有凶」○夬，倒遘也。遘下體巽，巽為號。至復而一陽生，故「復亨剛反」。巽陰在下伏藏，故「無號」也。陽息夬而乾體大成，坤陰消盡，上為終，剛長乃終，故「終有凶」也。所以取義於夬者，若陰陽消息之道，倒夬為遘，遘九三夬時為九四，其詞皆曰「臀無膚，其行次且」。四變體坎為豕，故遘之初六云「羸豕孚」，是二卦相因之義也。

The explanation of the text from "Two movements" to "There is misfortune" in the line statement of the top line of the Hexagram 41 (Gua) is as follows. When the Hexagram 41 is viewed upside down, it becomes the Hexagram 43 (Gou). The lower trigram of Hexagram 43 is Xun (Wind), which governs proclamation. When the Hexagram 1 (Fu) appears, one yang line begins to emerge, so the statement of Hexagram 1 says "It is smooth, the strong line returns," at that time the yin lines of Xun have already hidden in the lower position, hence the line statement of the top line of Hexagram 41 says "No proclamation." The yang energy increases continuously until Hexagram 41, where the trigram Qian (Heaven) is about to be fully formed, and the yin of Hexagram 41 is almost completely eliminated. The top line is the end point, where yang strength stops, so it says "Finally there is misfortune." The reason for taking this meaning from the top line of Hexagram 41 is because yin and yang have a principle of reversal: turning Hexagram 41 upside down becomes Hexagram 43. The line nine in the third position of Hexagram 43 corresponds to the line nine in the fourth position of Hexagram 41, and both line statements are "The buttocks have no skin, his movement is hesitant." When the fourth line changes, it forms the trigram Kan (Water), which represents a pig, so the line statement of the first line of Hexagram 43 says "A weak pig, trustworthy." This is clear evidence of the mutual relationship between the two hexagrams.

或說者以此卦二五相應，二動巽為號，故二「惕號」，五「孚號」。二動三亦體巽，三慍不說，故不應。上，內乾外兌，別體體異，家氣不相通，故「無號」也。位乘乘陽，故「終有凶」。虞義，位極於上而乘五剛，故「終有凶」也。

Another interpretation holds that in this hexagram, the second line corresponds with the fifth line. When the nine in the second line moves, it forms the trigram Xun, symbolizing a commanding presence, hence the statement 'caution and proclamation' in the nine of the second line. The nine of the fifth line says 'trust and proclamation' because it also represents a commanding presence. When the nine of the second line moves, the trigram Xun is formed at the position of the third line. However, the nine of the third line holds resentment and is not joyful, so it does not correspond with the sixth line at the top. Looking at the sixth line at the top, the inner trigram is Qian and the outer trigram is Dui, which are distinct in nature and do not connect, hence the statement 'no proclamation'. The sixth line also uses a yin line to overpower a yang line, hence 'eventually there is misfortune'. According to Yu Fan's interpretation, the sixth line is at the extreme position and overpowers the five yang lines, hence 'eventually there is misfortune'.

乾宮一世卦，消息五月。

According to Jing Fang's eight palaces arrangement, the hexagram Gou (commonly known as Gou) belongs to the first hexagram of the Qian palace. According to the theory of the twelve message hexagrams, it corresponds to the fifth lunar month. At this time, a single yin line begins to emerge beneath five yang lines, marking the beginning of the yin energy gradually consuming the yang energy.

《遘》：女壯。注：消卦也，與復旁通。巽長女。「女壯，傷」也，陰傷陽，柔消剛，故「女壯」也。「勿用取女。」注：一陰承五陽，一女當五男，苟相遇耳，故「勿用取女」，婦人以婉娩為其德也。疏：「消卦」至「壯也」○此虞義也。遘始消乾，故云「消卦」也。下體巽，巽為長女。「壯，傷」也，故云「女壯，傷」也。陰傷陽，柔消剛，是傷之義，故「女壯」也。

The Hexagram Gou Statement says: "A woman is strong." Hui Dong's self-commentary explains: This is a hexagram representing the decline of yin overcoming yang, and it is opposite to the Hexagram Fu. The lower trigram is Xun, symbolizing the eldest daughter. The term "strong" in "a woman is strong" is interpreted as "injury": yin injuring yang, softness overcoming strength, hence it is said "a woman is strong." The Hexagram Statement "Do not take a wife" is explained as follows: A single yin line supports five yang lines, which is like a woman facing five men, merely an accidental meeting, hence it is said not to take such a wife; a woman should cultivate her virtue through gentle speech and graceful demeanor. The following is a commentary on the section from "Elimination of the Hexagram" to "Strength." Using Yu Fan's interpretation, the Hexagram Gou is one where yin begins to erode the Qian trigram, hence it is called the "Elimination Hexagram." The lower trigram is Xun, representing the eldest daughter. "Strong" is interpreted as "injury," so the commentary says "a woman is strong, meaning injury." Yin injuring yang, softness overcoming strength, precisely expresses the meaning of "injury," hence it is said "a woman is strong."

○「一陰」至「德也」○此鄭義也。卦唯一陰在下，故「一陰承五陽」。初六巽為女，九二、九五坎爻，坎為中男；九三、上九艮爻，艮為少男；九四震爻，震為長男，故「一女當五男」。桓八年《穀梁傳》曰「不期而會曰遇」，傳曰「遘，遇也」，故「苟相遇耳」。不以義交乃淫女也，故「勿用取女」。《內則》曰：「女子十年不出，姆教婉娩聽從。」鄭彼注云：「婉謂言語也，娩之言媚也，媚謂容貌。」又鄭注《周禮》九嬪四德婦容云「婦容謂婉娩」，故「婦人以婉娩為其德」也。

The explanation from "One Yin" to "De also" uses Zheng Xuan's interpretation. The entire hexagram has only one yin line at the very bottom, so it is said "one yin supports five yangs." Considering the images associated with the yao positions: the initial line (Chu Liu) is in the Xun trigram, which represents a woman; the second line (Jiu Er) and the fifth line (Jiu Wu) are Kan lines, which represent a middle male; the third line (Jiu San) and the top line (Shang Jiu) are Gen lines, which represent a young male; the fourth line (Jiu Si) is Zhen, which represents an elder male. Together, this forms "a woman facing five men." The Spring and Autumn Annals, Year Eight of Duke Huan, says "meeting without prior appointment is called 'meeting' (yu)." The Commentary on the Judgment also says "gou means meeting," so the annotation explains "it is merely an accidental meeting." When a man and woman combine without proper propriety and rank, it is considered a woman running away with a man, hence the statement "do not take a wife." The Book of Rites, Inner Rules, states that when a woman reaches ten years old, she does not leave her chamber, and is taught by a female teacher to speak politely, behave gently, and obey instructions. Zheng Xuan comments that "wan" refers to speech, and "mian" has the meaning of beauty, referring to appearance. When Zheng Xuan comments on the "Four Virtues" of the Nine Concubines in the Book of Rites, he also says that "feminine appearance" is "wan mian." Therefore, the annotation says that a woman's virtue is characterized by being wan mian.

初六：繫於金鑈，貞吉。注：鑈謂二，乾為金，巽木入金鑈之象。陰繫陽，故稱繫，言初宜繫二也。初四失位，易位乃吉，故「貞吉」。「有攸往，見凶。」注：以陰消陽，往謂成坤。子弒父，否臣弒君。夬時三動離為見，故「有攸往，見凶」。「羸豕孚。」注：三夬之四，在夬動而體坎，坎為豕、為孚，巽繩操之，故稱羸。巽為舞，為進退，操而舞，故「羸豕孚」，以喻遘女望於五陽，如豕也。

The line statement for the first line, "Six at the Beginning": "Bound to the golden bell, the divination is auspicious." Hui Dong's self-commentary says: "Bell" refers to the second line, nine, which is the Heaven trigram, and the Wood trigram is embedded within the metal bell, which is exactly the image. A yin line is bound to a yang line, so it is called "bound," meaning that the first line should be bound to the second line. Both the first line and the fourth line lose their proper positions, and only when these two lines exchange positions is it auspicious, hence the statement "the divination is auspicious." The line statement "Going forward, one sees misfortune." Self-commentary: This is a hexagram of waning yin consuming yang. "Going forward" refers to the continuous waning until it becomes the hexagram of Earth. At that time, the mountain trigram (Geng) and the water trigram (Kan) would overthrow the Heaven trigram (Qian). When returning to the hexagram of Gua, the third line moves to form the Fire trigram (Li), which signifies meeting, hence the statement "Going forward, one sees misfortune." The line statement "A weak pig shows faith." Self-commentary: The third line of Gou is the fourth line of Gua. When this line moves in Gua, it forms the Water trigram (Kan), which represents a pig and also signifies sincerity. The Wind trigram (Xun) represents a rope used to restrain, hence the term "weak." The Wind trigram also signifies movement and hesitation, and being restrained while restless, hence "a weak pig shows faith," used to illustrate the woman in the Gou hexagram who looks forward to five yang lines, like a restless pig.

九二：苞有魚，無咎，不利賓。注：巽為魚，二下苞之，故「苞有魚」。二雖失位，陰陽相承，故「無咎」。一陰在下，五陽為賓，遘陰消陽，故「不利賓」。九三：臀無膚，其行次且，厲，無大咎。注：夬時三在四為臀，艮為膚，二折艮體，故「臀無膚」。復震為行，其象不正，故「其行次且」。三得正位，雖則危厲，無大咎也。

The Line Statement for Nine in the Second: "There is a fish in the bundle, no blame, not favorable for the guest." Hui Dong's self-commentary says: In the "Exposition of the Trigrams," the trigram Xun is associated with fish. Nine in the Second wraps it up downward, hence "There is a fish in the bundle." Although Nine in the Second is a yang line in a yin place and thus out of position, the yin and yang above and below are connected, so there is no mistake. A single yin line is below and in the main position, while five yang lines become guests. The hexagram "Meeting" is one of yin overcoming yang, hence "not favorable for the guest." The Line Statement for Nine in the Third: "The buttocks have no skin, its movement is hesitant, dangerous, but no great blame." Self-commentary: In the hexagram "Breaking Up," this line is at the fourth position and takes the image of the buttocks. The trigram Gen represents skin, and Nine in the Second has damaged the Gen structure, hence "the buttocks have no skin." The trigram Zhen, which represents movement, is associated with the hexagram "Return," but this line's image is not correct, hence "its movement is hesitant." Nine in the Third is a yang line in a yang place and thus in the correct position. Although the situation is dangerous, it does not lead to great blame.

九四：苞無魚，起凶。注：魚謂初，四欲應初，為二所苞，故「無魚」。復震為起，四失位，故「起凶」。九五：以杞苞瓜，含章，有隕自天。注：巽為杞，在中稱苞，乾圜為瓜，四變體巽，故「以杞苞瓜」。含章謂五，五欲使初四易位，以陰含陽，已得據之，故曰「含章」。初之四體兌口，故稱含。「隕，落」也，乾為天，謂四隕之初，初上承五，故「有隕自天」。上九：遘其角，吝，無咎。注：上稱角，失位無應，故吝；動得正，故「無咎」。

The fourth line statement says: "There is no fish, there is danger." Hui Dong's self-commentary says: "Fish" refers to the initial line. The fourth line originally wanted to correspond with the initial line, but the initial line has already been embraced by the second line, hence "no fish." The parallelism with the hexagram "Fu" (Return) shows the Zhen trigram as the main one initiating movement. The fourth line has lost its proper position, so any movement brings danger. The fifth line statement says: "Using杞wood to wrap a gourd, containing virtue, there is a falling from heaven." Self-commentary says: Xun represents杞wood; being in the middle of upper and lower trigrams is called "wrap." The Qian trigram is round and represents a gourd. The fourth line changes to Xun, hence "using杞wood to wrap a gourd." "Containing virtue" refers to the fifth line: the fifth line wants the initial line to exchange positions with the fourth line, allowing the yin line to contain the yang line, thus enabling the fifth line to rest upon it, hence "containing virtue." The initial line moves up to the fourth position and forms the Dui trigram, which represents a mouth, hence "containing." "Falling" is interpreted as "dropping," and Qian represents heaven, meaning the fourth line falls to the initial position. After the initial line moves up, it then supports the fifth line, hence "a falling from heaven." The top line statement says: "Meeting its horn, there is difficulty, but no blame." Self-commentary says: the top line takes the image of a horn. The top line has lost its proper position and has no line below to correspond with it, hence there is difficulty. Once it moves, it regains its proper position, hence there is no blame.

疏：「鑈謂」至「貞吉」○此虞九家義也。鑈，《說文》作「檷」，古文通「絡」，絲趺也。「趺」與「跗」同，趺當謂初。而云「鑈謂二」者，經云「金鑈」，乾為金，二體乾，故「鑈謂二」。其趺其上為木，巽木入金，故曰「金檷」。《九家易》曰：「絲繫於檷，猶女繫於男。」隨卦三陰三陽，陰皆係陽，故稱繫。「繫於金鑈」，言初繫二也。此卦初四失位，二爻相易，各得其正，故「貞吉」也。

The passage explains the annotation from "Jiu Wei" to "Zhen Ji" regarding the first line. It incorporates the interpretations of Yu Fan and the Nine Schools of the Yi. The character "Jiu" in the text is written as "Yi" in the Shuowen Jiezi, and in ancient texts it is equivalent to "Luo," meaning the frame for winding silk. "Fu" and "Fu" are the same character, referring to the base of an object, which originally corresponds to the first line. However, the annotation says "Jiu refers to two," because the text mentions "Jin Jiu," and Qian is associated with metal, while the second line is part of the Qian trigram, so "Jiu" is placed on the second line. The lower and upper ends of the frame are made of wood, and the Wood trigram is embedded within the metal, hence it is called "Jin Jiu." The Nine Schools of the Yi say that silk is tied to the frame, just as a woman is tied to a man. In the卦 of following, there are three yin and three yang lines, with all the yin lines tied to the yang lines, hence the term "tied." "Xì yú jin jiu" refers to the first line being tied to the second line. In this卦, both the first line and the fourth line are out of place, but when they are exchanged, each returns to its proper position, hence "Zhen Ji."

○「以陰」至「見凶」○此虞義也。陰消陽之卦，故云「以陰消陽」。陰消至成艮，至三成否，下體為坤，故「往謂成坤」。艮為乾子，乾為父，陰消乾，故艮子弒父。坤，臣道，乾為君，否坤消乾，故坤臣弒君。遘九四即夬九三，故夬時三動成離，「相見乎離」，故離為見。往成坤，故「有攸往，見凶」矣。上云「貞吉」，此云「見凶」者，言易位則吉，消乾則凶也。

The explanation of the annotation for the line "Initial Six" from "With Yin" to "Seeing Misfortune" is based on Yu Fan's interpretation. The hexagram "Meeting" represents a situation where Yin is eliminating Yang, hence it is said "With Yin eliminating Yang." As Yin continues to erode, by the second line it becomes艮 (Gèn), and by the third line it becomes "Non-Communication" (否, Pǐ). The lower trigram is entirely transformed into坤 (Kūn), hence it is said "Going leads to becoming坤." Gèn is the son of Qian, and Qian is the father; now that Yin is eliminating the body of Qian, it is like the son Gèn killing the father. Kūn belongs to the way of a minister, while Qian represents the sovereign. In the hexagram "Non-Communication," Kūn is below and eliminates Qian, which is like the minister Kūn killing the sovereign. The line "Nine Four" in "Meeting" corresponds to "Nine Three" in "Decisive." Therefore, when "Decisive" occurs, the third line moves to become Li (Fire). The "Commentary on the Hexagrams" states "Meeting is seen in Li," so Li governs "seeing." As the process continues downward, it becomes pure Kūn, hence it is said "Going, seeing misfortune." The previous sentence says "Divination is吉利," while this sentence says "Seeing misfortune," meaning that when the line "Initial Six" exchanges positions with "Nine Four," it is吉利, but if Yin continues to eliminate the body of Qian, it leads to misfortune.

○「三夬」至「也」○此虞義也。夬，倒遘也。遘三夬時為四，故云「三夬之四」。夬四「聞言不信」，則不知變，而云「動而體坎」者，初欲四變，「牽羊悔亡」，是四有當變之義，故云「動體坎」。坎為豕，坎信為孚。遘巽為繩，巽繩操之，故為羸。「羸，索」也。陰消巽為舞，又為進退，舞有進退之容，故「羸豕孚」。不靜也。陰陽相求，故遘女望於五陽如豕也。

The explanation of the line statement for the initial line "Chu Liu" from "San Guai" to the end of the passage is based on Yu Fan's interpretation. The hexagram "Gua" reversed becomes "Gou." In the hexagram "Gou," the third line corresponds to the fourth line in "Gua," so the commentary says "San Gua's fourth line." The line statement of the fourth line in "Gua" says "Upon hearing, there is no trust," indicating it does not understand flexibility. However, the commentary says "Movement and the body forms Kan," because the initial line "Chu Ji" is waiting for the fourth line to change. The line statement of the fourth line in "Gua" also mentions "Leading a sheep, regret disappears," showing that the fourth line originally had the reason for change. Therefore, it says "One movement forms the body of Kan." Kan represents a pig, and the trustful image of Kan is "Fu." In the hexagram "Gou," Xun represents a rope, using a rope to restrain it, hence called "Ling." "Ling" means being bound by a rope. When yin overcomes yang, Xun governs movement and retreat, and in dancing there is naturally movement and retreat, so it is called "Ling Shi Fu." The original text here is missing, only the words "Not quiet" remain, describing its restlessness. Yin and yang seek union, so the woman in the hexagram "Gou" is waiting for five yang lines, like a restless pig.

○「巽為」至「利賓」○巽為魚，虞義也。魚謂初，二下苞之，故「苞有魚」。初二失位，以陽苞陰，以陰承陽，陰陽相承，故「無咎」，此亦虞義也。一陰在下為主，故五陽為賓。樂本於易，五月之律名蕤賓，高氏注《月令》云：「仲夏陰氣萎蕤在下，象主人；陽氣在上，象賓客。」故《參同契》曰：「遘始紀序，履霜最先，井底寒泉，午為蕤賓。」賓服於陰，陰為主人，是其義也。遘陰消陽成坤，故「不利賓」，此初所以宜繫於二也。

The explanation of the annotation for line nine in the second position, from "Xun represents fish" to "favoring the guest," begins with Yu Fan's statement that "Xun represents fish." "Fish" refers to the first line, which is enclosed by the second line, so it is said "encompassing the fish." Both the first line and the second line have lost their proper positions; the second line, being yang, encloses the yin, while the first line, being yin, serves the yang. The yin and yang above and below support each other, so there is no error, as Yu Fan also states. A single yin line is below and in the position of the host, while five yang lines become guests. The study of music laws originally shares a common origin with the Book of Changes. The fifth month's law is called "Rui Bin." Gao Yu's commentary on the "Monthly Orders" says: in the middle of summer, the yin energy is weak and lies dormant below, just like the host; yang energy is in the upper position, just like the guest. Therefore, the "Threefold Concordance" of the Book of Changes says: the "Meeting" hexagram initiates the sequence of the year, and the warning of "treading frost and hardening ice" in the "Earth" hexagram is first realized, with cold spring water already appearing at the bottom of the well, and the month of wu corresponds to Rui Bin. The guest now obeys the yin, and the yin becomes the host, which is exactly this meaning. The "Meeting" hexagram represents the decline of yin and the rise of yang, continuing until it becomes the "Earth" hexagram, so it is said "not favorable to the guest"; this is also the reason why the first line should be connected to the second line.

○「夬時」至「咎也」○此虞義也。易例三無臀象而云臀者，據夬時三在四而為臀也。初消二成艮，艮為膚，二折艮體，故「臀無膚」。復震為行，三在夬時失位，故其象不正，其行次且也。遘三得正，「三多凶」，雖危厲，以其得正，故「無大咎」也。

According to Yu Fan's interpretation, from "At the time of Gua" to "It is a misfortune," the explanation of the third line refers to the image of the buttocks. Normally, the third line does not take the image of the buttocks, but here it does because in the hexagram Gou, the third line is in the fourth position at the time of Gua, and the fourth position has the image of the buttocks. The yin energy declines from the first line to the second line, forming Gen, which represents skin; the nine in the second line weakens the body of Gen, so it is said "the buttocks have no skin." In addition, the line is in the position of Zhen in the hexagram Fu, which represents movement, but at the time of Gua, this line loses its proper position, so the image is not upright, and movement becomes hesitant and awkward. When it comes to the hexagram Gou, the third line is yang in a yang position, thus being upright. Although the Great Treatise says "the third line is often凶 (dangerous)," because it is upright, there will be no great misfortune.

○「魚謂」至「起凶」○初體巽，巽為魚。四與初雖不當位，剛柔相應，四欲應初，初為二所苞，故四無魚也。《雜卦》曰「震，起也」，故震為起。四失位無魚，故「起凶」也。○「巽為」至「自天」○此虞義也。杞，杞柳，木名，巽木為杞。二五在中，故皆稱苞。乾為圜，故乾圜稱瓜。四變五體巽，故「以杞苞瓜」。以陰苞陽為含章。含章謂五者，以五欲使初四易位，四陰含五，故「以陰含陽」；四陰承五，故五得據之。初之四體兌，兌為口，有含象也。「隕，落」，《釋詁》文。莊七年《穀梁傳》曰：「著於下不見於上謂之隕。」四在乾體，乾為天，四隕之初嫌不見於上，故云「自天」也。○「上稱」至「無咎」○爻例上為角，上失位，無應於下，故吝；動而得正，故「無咎」，此兼虞義也。

The explanation of the note on the fourth line from "Fish says" to "causes misfortune" states: The first line is in the Xun trigram, and Xun represents fish. Although both the fourth line and the first line are not in the correct position, they are one yang and one yin, properly responding to each other. The fourth line wishes to respond to the first line, but the first line is already enclosed by the second line, so the fourth line "has no fish." The "Zagua Transmission" says "Zhen represents movement," so Zhen is the main trigram for movement. The fourth line is out of position and cannot obtain fish, so when it moves, it brings misfortune. The explanation of the note on the fifth line from "Xun represents" to "from heaven" states: According to Yu Fan's interpretation, "Qi" refers to a type of tree called "Qi willow"; since Xun represents wood, Xun represents "Qi." The second line and the fifth line are in the middle of the upper and lower trigrams, so they are both called "bao." The Qian trigram is full and round, so it takes the image of a gourd. When the fourth line changes, the fifth line becomes part of the Xun trigram, so it is said "using Qi to wrap the gourd." Using yin to envelop yang is called "Hanzhang." The reason it is said "Hanzhang" refers to the fifth line is because the fifth line causes the first line and the fourth line to exchange positions. After the exchange, the yin line in the fourth position contains the fifth line, which is "yin containing yang." The yin line in the fourth position supports the fifth line, so the fifth line can rely on it. The first line moves up to the fourth position and forms the Dui trigram, which represents mouth, naturally showing the image of "containing." "Yun" is interpreted as "falling," as stated in the "Erya · Xiguzhu." The "Chunqiu" Zhaogong seventh year "Gulang Zhuan" says: attaching to the lower but not visible at the upper is called "yun." The fourth line is in the Qian trigram, which represents heaven, and the fourth line falls to the first position, which matches the meaning of "not visible at the upper," so it is said "from heaven." The explanation of the note on the top line from "It is called" to "no blame" states: According to the yao example, the top line takes the image of the horn. The top line loses its correct position and has no corresponding line below, so it is limited; once it moves and attains the correct position, it will not have any fault. This passage also incorporates Yu Fan's interpretation.

兌宮二世卦，消息八月。

According to Jing Fang's eight palaces arrangement, the hexagram "Cui" belongs to the Dui palace as the second generation hexagram. According to the hexagram climate theory, it corresponds to the eighth lunar month. In the eighth month, the yin energy gradually increases and all things gather and store, which exactly matches the meaning of "Cui," which means gathering.

《萃》：王假有廟。注：觀上之四也。觀乾為王，「假，至」也，艮為廟，體觀享祀，上之四，故「假有廟，致孝享」也。「利見大人，亨，利貞。」注：大人謂五，三四失位，利之正變成離，離為見，故「利見大人，亨，利貞，聚以正」也。初未變，故不言元。「用大牲吉，利有攸往。」注：坤為牛，故曰大牲。四之三折坤得正，故「用大牲吉」。三往之四，故「利有攸往，順天命」也。

The hexagram "Cui" (Gathering) statement says: "The king comes to the temple." Hui Dong's self-commentary explains: This hexagram comes from the top line of the hexagram "Guan" (Observing) descending to the fourth position. The "Guan" hexagram's Qian trigram represents the king, "ji" is interpreted as "to arrive," and Gen trigram represents the ancestral temple; the entire hexagram has the "Guan" image and focuses on offering sacrifices and worship. The top line descending to the fourth position means the king comes to the temple. The "Commentary on the Judgment" concludes this as "achieving filial offerings." The hexagram statement "It is advantageous to see a great person, the hexagram is harmonious, and it is advantageous to maintain firmness." Self-commentary explains: "Great person" refers to the nine in the fifth position. The six in the third and nine in the fourth both lose their proper positions, so it is advantageous for them to change and return to correctness. After changing to correctness, they form the Li trigram, which represents meeting, so it says "It is advantageous to see a great person, the hexagram is harmonious, and it is advantageous to maintain firmness." The "Commentary on the Judgment" concludes this as "gathering through correctness." The first line has not yet changed, so the hexagram statement does not mention "yuan." The hexagram statement "Using great sacrifices is auspicious, and it is advantageous to go somewhere." Self-commentary explains: The Kun trigram represents cattle, so it is called "great sacrifices." The nine in the fourth position descending to the third position and reducing the Kun trigram, each attaining their proper position, so it says "Using great sacrifices is auspicious." The six in the third ascending to the fourth position, so it says "it is advantageous to go somewhere." The "Commentary on the Judgment" concludes this as "following the mandate of heaven."

疏：「觀上」至「享也」○此下皆虞義也。觀上九來之四。觀者，乾世，故觀乾為王。「假，至」，《釋詁》文。鄭氏謂艮為鬼門，又為宮闕，鬼門宮闕，天子宗廟之象，故為廟。五至初體觀，象「觀盥而不薦」，乃明堂配天之禘，故「體觀享祀」。上之四，四體艮，故「假有廟」。傳曰「致孝享也」。陸氏謂王五廟上，《乾鑿度》曰「上為宗廟」，義亦通也。

The following is a self-explanation. First, I will explain the passage from "Observing Above" to "Offering Sacrifices" in the Hexagram Statement. The following will use Yu Fan's interpretation. The Hexagram of Guaan (Observing) has its top line descending to the fourth position, forming the Hexagram of Cui (Gathering). The Hexagram of Guaan belongs to the Qian (Heaven) group in Jing Fang's eight palaces, so it is said that the Qian element of Guaan represents the ruler. The term "jià" is interpreted as "zhi" (to arrive at), as found in the Er Ya (Commentary on Words). Zheng Xuan believed that Gen (Mountain) represents the gate of ghosts and the palace; the gate of ghosts and the palace are exactly the image of the Son of Heaven's ancestral temple, so Gen represents the temple. From the fifth line to the first line, the structure forms the Hexagram of Guaan, taking the image of "Observing the washing but not the offering" from the Hexagram Statement of Guaan. This is precisely the禘 (a type of sacrificial rite) in the Bright Hall, where the ancestor is paired with Heaven. Therefore, it is said "the body of Guaan represents the offering of sacrifices." When the top line descends to the fourth position, the fourth line is in the Gen element, so it is said "there is a temple." The Commentary on the Judgment says "achieving filial piety in offering sacrifices." Lu Ji believed that the five temples of the Son of Heaven should be in the upper position, and the Yi Wei (Commentary on the Changes) says "the upper position is the ancestral temple," which is also a coherent explanation.

○「大人」至「言元」○乾五為大人，故「大人謂五」。六三九四失位，利變之正，三四易位體離，「相見乎離」，故離為見。三五同功，四上承五，故「利見大人」。三四之五，故「利貞」也。傳曰「聚以正也」，正以釋利貞之義。此上虞義也。初為元，三四已正，初變成既濟，當言「元亨利貞」；今初未變，故不言元而言「亨利貞」也。○「坤為」至「命也」○下體坤為牛，《說文》曰「牛，大牲也」。四之三坤體壞，離為折，故「折坤得正」。坤為用，故「用大牲吉」。三往之四，自外曰往，故「利有攸往」。傳曰「順天命也」。

The explanation from "Da Ren" to "Yan Yuan" states that the fifth line of Qian is called Da Ren, so "Da Ren" refers to nine in the fifth position. The sixth line in the third position and nine in the fourth are both out of place, and it is advantageous for them to change and return to the correct position. When the third and fourth lines exchange positions, they form the trigram Li. The "Shuo Gua" says "meeting at Li," so Li governs "seeing." In the "Xì Ci," the third and fifth lines are considered positions of equal function, and the fourth line is above nine in the fifth, so it is said "advantageous to see Da Ren." The third and fourth lines both tend toward the fifth position, so it is said "advantageous to maintain constancy." The "Tuan Zhuan" says "gathering with correctness," which uses "correctness" to explain "advantageous to maintain constancy." This is Yu Fan's interpretation. The first line governs "origin." Since the third and fourth lines have already returned to correctness, if the first line changes once more, it would become Ji Ji. At that time, it should say "origin, prosperity, advantage, constancy." Now the first line has not changed, so the hexagram statement does not mention "origin" but only says "prosperity, advantage, constancy." The explanation from "Kun Wei" to "Ming Ye" states that the lower trigram Kun governs cattle. The "Shuo Wen Jie Zi" says "cattle, great sacrificial animal." Nine in the fourth position moves down to the third, thus breaking the structure of Kun, and Li governs breaking, so it is said "breaking Kun and achieving correctness." Kun also governs "use," so it is said "using great sacrificial animal is auspicious." The sixth line in the third position moves up to the fourth, and from the perspective of the outer trigram, it is called "going," so it is said "advantageous to go somewhere." The "Tuan Zhuan" concludes it as "following the mandate of heaven."

初六：有孚不終，乃亂乃萃。注：孚謂五也。初四易位，五坎中，故「有孚」。失正當變坤為終，故「不終」。「萃，聚」也，坤為聚、為亂，故「乃亂乃萃」。失位不變則相聚為亂，故《象》曰：「其志亂也。」「若號一握為笑，勿恤，往無咎。」注：握當讀為「夫三為屋」之屋。巽為號，初稱一，初動成震，震為笑，坤三爻稱一屋。二引坤眾順說應五，故「一屋為笑」。四動成坎，坎為恤，初之四得正，故「勿恤往無咎」。

The first line statement says: "There is sincerity but it does not last, thus disorder arises and gathering occurs." Hui Dong's self-commentary states: "Sincerity" refers to the fifth line. After the first line and the fourth line exchange positions, the fifth line is located within the Kan trigram, which represents sincerity, hence "there is sincerity." The first line loses its proper position and should change to become the Kun trigram to conclude, hence "does not last." "Crew" means gathering; the Kun trigram governs gathering people and also disorder, hence "thus disorder arises and gathering occurs." When a line is out of position and does not change, gathering leads to disorder, so the Small Image Commentary says "its intention is disorder." The line statement says: "If one calls out, a single handhold becomes laughter, no worry, going forward brings no blame." Self-commentary states: "Wu" should be read as in the "Three men make a house" from the "Rites of Zhou." The Xun trigram represents calling out; the first line is called "one"; the first line moving becomes the Zhen trigram, which represents laughter; the three lines of the Kun trigram together are called "one house." The second line leads the people of the Kun trigram, obeying joyfully to respond to the fifth line, hence "a single house becomes laughter." The fourth line moving forms the Kan trigram, which represents worry; the first line moving up to the fourth position and achieving the correct position, hence "no worry, going forward brings no blame."

六二：引吉，無咎。注：巽為繩，艮為手，二引坤眾應五，故「引吉」。初三失位，二中未變，故「無咎」。「孚乃利用禴。」注：孚謂五。「禴，夏祭」也。體觀象，離為夏，故「利用禴」。二孚於五，得用薄祭以祀其先，不用大牲，降於天子也。

The line statement for the second line says: "It is auspicious to lead, without blame." Hui Dong's own commentary states: The trigram Xun represents a rope, and Gen represents a hand. A hand holding a rope is the image of leading. The line six in the second leads the body of Kun upwards to correspond with nine in the fifth, hence "it is auspicious to lead." Both initial six and six in the third are out of position, but six in the second is in the center and has not yet changed, so there is no mistake. The line statement "Trust leads to the use of a light sacrifice" is explained as follows: "Trust" refers to nine in the fifth. "Cuo" is the name of a summer sacrifice. The entire hexagram has the image of "Observing," with Li corresponding to summer, hence "the use of a light sacrifice." Six in the second, through trust, responds to nine in the fifth, thus being able to use a light sacrifice to worship his ancestors, without using large animals, which is one rank lower than the Son of Heaven.

六三：萃如差如，無攸利，往無咎，小吝。注：坤為聚，故「萃」。巽為號，無應，故「差如」。失正，故「無攸利」。動得位，故「往無咎」。小吝謂往之四。九四：大吉，無咎。注：以陽居陰，宜有咎矣；動而得正，承五應初，故「大吉而無咎」矣。

The Line Statement for the third line says: "Cohesion appears as difference, no benefit, going forward without blame, slight regret." Hui Dong's own commentary says: The trigram坤 (Earth) governs gathering, so it is said "Cohesion appears." The trigram巽 (Wind) governs calling out, but the third line has no corresponding line above it, so it can only lament in vain, hence "difference appears." The third line, being a yin line in a yang position, is not in the correct position, so "no benefit." Once it moves, it attains the correct position, so "going forward without blame." The term "slight regret" refers to its movement to the fourth position. The Line Statement for the fourth line says: "Great good fortune, no blame." The self-commentary says: The fourth line is a yang line in a yin position, which by nature should bring blame; but once it moves, it attains the correct position, and it is above the fifth line and corresponds to the first line, hence "great good fortune without blame."

九五：萃有位，無咎，匪孚，元永貞，悔亡。注：五得位居中，上下皆聚而歸之，故「萃有位無咎」。「匪孚」謂初也。四五易位，初變之正，則六體皆正。初為元，坤永貞，故「元永貞」。悔亡與比彖同義。上六：齎諮涕洟，無咎。注：自目曰涕，自鼻曰洟。兩陰無應，故「齎諮」。三之四體離，坎離為目，艮為鼻，乘陽不敬，坎水流鼻目，故「涕洟」。三變應上，故「無咎」。

The line statement for the fifth line says: "The gathering has a position, no blame, not trustworthy, great, enduring, and sincere, regret disappears." Hui Dong's self-commentary states: The fifth line is in the proper position and in the center, with all the other lines gathering around it, hence "the gathering has a position, no blame." "Not trustworthy" refers to the first line. The fourth line and the fifth line exchange positions, and the first line changes again to return to its proper place, thus all six lines become correct. The first line represents "greatness," and the earth (Kun) represents "enduring and sincere," hence "great, enduring, and sincere." The phrase "regret disappears" is the same as in the "Commentary on the Judgment" of the "Gathering" hexagram. The line statement for the sixth line says: "Lamenting and weeping, no blame." Self-commentary states: What flows from the eyes is called "tears," and what flows from the nose is called "snot." The sixth line and the third line are both yin lines and do not correspond, so they can only lament and sigh. The third line moves up to the fourth position and forms the body of fire (Li), while water (Kan) and fire (Li) both take the image of the eyes, and mountain (Gen) takes the image of the nose. The sixth line, being yin, oversteps the yang line and lacks respect, and water flows from the nose and eyes, hence "tears and snot." When the third line changes, it corresponds with the sixth line, hence there is no mistake.

疏：「孚謂」至「亂也」○此虞義也。陽在二五稱孚，故「孚謂五」。初失正應在四，與四易位體坎，故五在坎中，坎為孚，故「有孚」。初以陰居陽，故失正，當變坤代終，故為終。代終者，初當之四，今失位不變，故「不終」。初在五應外，故有是象也。坤眾為聚，又為亂，不變則「乃亂乃萃」。坎為志，故《象》曰「其志亂也」。

The passage explains the annotation from "Fa Wei" to "Luan Ye" regarding the line "Chu Li." According to Yu Fan's interpretation, a yang line in the second or fifth position is called "Fa," so here "Fa" refers to the nine in the fifth position. The line "Chu Li" has lost its proper position, and its responding line is in the fourth position. After exchanging positions with the nine in the fourth, it forms the trigram Kan, and the nine in the fifth falls within the trigram Kan. Since Kan represents sincerity, it is said "there is sincerity." The line "Chu Li" is yin in a yang position, thus losing its proper alignment; it should change to become the trigram Kun, which has the meaning of "replacing the end." This refers to the line "Chu Li" should move upward to the fourth position. Now that it has lost its position and refuses to change, it is said "it does not reach the end." The line "Chu Li" is outside the responding line of the nine in the fifth, hence this image arises. The trigram Kun represents multitude and thus gathering, and also represents disorder; refusing to change leads to "disorder and gathering." Since Kan represents the mind, the Small Image Commentary says "its mind is disordered."

○「握當」至「無咎」○「握當讀為夫三為屋之屋」，此鄭讀也。案《周禮·小司徒》曰「考夫屋」，鄭彼注云：「夫三為屋，屋三為井。」又鄭注《考工·匠人》云：「三夫為屋，屋具一井之地，三屋九夫，三三相具，以出賦稅。」《戰國策》曰「堯無三夫之分」，三夫為一屋也。一屋謂坤三爻。若然，益六三云「三人行」，虞彼注云「泰乾三爻為三人」，此不稱三人而稱一屋者，乾為人，故三爻為三人；坤陰，無稱人之例，故云「一屋」也。

The explanation of the text from "Wò Dāng" to "Wú Jiù" regarding the line "Chū Lù" states that "Wò Dāng" should be read as "Sān Fū Wéi Wū" meaning "three men form a house," according to Zheng Xuan. In the "Zhou Li · Xiao Si Tu," there is a passage "Kǎo Fū Wū," and Zheng Xuan's commentary explains that three men form one house, and three houses form one well. In his commentary on "Zao Gong Ji · Jiang Ren," he also says that three men form one house, and one house occupies exactly the area of one well; three houses total nine men, and they are grouped in threes for tax purposes. The "Zhuang Guo Ce" mentions "Yao had no division of three men," indicating that three men constitute one house. The term "one house" refers to the three lines of the trigram Kun. Therefore, in the line "San Ren Xing" of the hexagram "Yi," Yu Fan's commentary explains that the third line of the trigram Qian in the hexagram "Tai" represents three people. Here, instead of saying "three people," it says "one house," because Qian represents people, so the third line is considered three people; however, Kun is yin, and in the "Yi," there is no instance where Kun is used to represent people, so it is instead referred to as "one house."

巽申命為號，故「若號」。初爻稱一，初失位，動成震，震春喜樂為笑。六二「引吉」，故「二引坤眾順說應五」。坤利永貞，初三變之正，故「一屋為笑」。四動體坎，坎加憂為恤，初四得正，故「勿恤往無咎」矣。此皆虞義。虞只讀「一握」如字，與鄭異也。

The trigram Xun represents the image of issuing commands and declaring orders, hence the phrase "if calling out." The first line is called "one"; since the line Initial Six has lost its proper position, when it moves, it forms the trigram Zhen, which represents the joy of spring, thus the image of laughter and joy. The line statement of the second line says "lead to good fortune," so the commentary explains that the line Six in the Second leads the body of the trigram Kun, following and rejoicing in response to the line Nine in the Fifth. The trigram Kun represents "advantageous to maintain sincerity," and since the line Initial Six and the line Six in the Third each change and return to their proper positions, it is said "one house becomes laughter." When the line Nine in the Fourth moves, it forms the trigram Kan, which represents "increase worry," hence the image of concern; since the line Initial Six and the line Nine in the Fourth each attain their proper positions, it is said "do not worry, going forward brings no blame." All of the above are Yu Fan's interpretations. However, Yu Fan only reads "yi wo" as the original character, differing from Zheng Xuan's reading of "wu."

○「巽為」至「無咎」○巽為繩，艮為手，虞義釋「引」字也。二在坤體，坤為眾，二引坤眾應五，故「引吉」也。初三失位，二居中未變，一屋為笑，故「無咎」也。○「孚謂」至「子也」○五坎中，故「孚謂五」。《爾雅》祭名曰「夏祭曰礿」，故云「禴，夏祭」也。上至初體觀象，觀，祭祀之卦。四之三體離，離於四正為夏，故「利用禴」。二正應五，故「孚於五」。既濟九五曰「東鄰殺牛，不如西鄰之禴祭」，故知禴為薄祭。二為大夫，故不用大牲，降於天子也。

The explanation of the line statement for line two begins with "Xun represents a rope, Gen represents a hand," which is how Yu Fan interpreted the character "yin" in the line statement. Line two is in the body of Kun, which represents the people; line two draws the people of Kun upward to correspond with line five, so it is said "yin is auspicious." Both line one and line three are out of position, but line two is in the center and has not yet changed, and there is an image of "one house laughing," so there is no error. The explanation from "Fu wei" to "zi ye" continues: line five is in the body of Kan, so "Fu" refers to line five. The "Eya" records names of sacrifices, saying "summer sacrifice is Yuo," so the annotation refers to "Yuo" as a summer sacrifice. From the top line to the first line forms the image of "Guan," which is the hexagram governing sacrifices. Line four descending to the third position forms the body of Li, which in the four cardinal hexagrams corresponds to summer, so it is said "suitable for Yuo." Line two and line five correspond directly, so it is said "faithful to five." The "Ji Ji" hexagram line five says "the eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's Yuo sacrifice," showing that Yuo is a simple sacrifice. Line two is in the position of a minister, so it does not use large sacrifices, which is one rank lower than the Son of Heaven.

○「坤為」至「之四」○此虞義也。三體坤，坤為眾，故「萃如」。巽為號，兩陰無應，故「嗟如」。以陰居陽，故「無攸利」。動得位應上，故「往無咎」。「悔吝者，言乎其小疵也」，三不正而之正，故「小吝謂往之四」，陰稱小也。○「以陽」至「咎矣」○此虞義也。「無咎者，善補過也」，以陽居陰，宜有咎；動而得正，上承五，下應初，是補過之義，故「大吉而無咎」。四承五陽，下應初陽，故稱大吉也。

The explanation of the line "Six in the Third" from "Kun represents" to "to the Fourth" follows Yu Fan's interpretation. The line Six in the Third is within the body of Kun, which governs the multitude, so it is said "gathered as if." The trigram Xun represents calling and shouting, but the line Six at the Top and Six in the Third are both yin lines and do not correspond with each other, so they can only lament in vain, hence "lament as if." The line Six in the Third is a yin line in a yang position, so it is said "there is no benefit." When it moves once, it attains the correct position and corresponds with the line Six at the Top, so it is said "going brings no blame." The Great Treatise says "regret and hardship refer to minor faults." The line Six in the Third is originally not in the correct position but moves toward it, so "minor hardship" refers to its movement upward to the fourth position—yin lines in the Book of Changes are called "minor." The explanation of the line "With yang" from "to 'fault' has occurred" follows Yu Fan as well. The Great Treatise says "without blame means being good at making up for past mistakes." The line Nine in the Fourth is a yang line in a yin position; by nature it should have blame. But when it moves once, it attains the correct position, above it is Nine in the Fifth, which is yang, and below it is the line Six at the Beginning, which after changing becomes yang. Thus, it is supported on both sides by yang, so it is called "great good fortune without blame." The line Nine in the Fourth is above Nine in the Fifth, which is yang, and the line below it, after changing, is also yang, so it is said "great good fortune."

○「五得」至「同義」○乾上九《文言》曰「貴而無位」，易例以陰居陰、以陽居陽為有位。五得位居中，上下五爻聚而歸之，故「萃有位」。五弇於上，宜有咎矣，以其得中，故「無咎」也。初失位，五為孚，初在應外，故「匪孚謂初」。初九為元，卦辭云「亨利貞」，不言元，則初猶未變也。坤利永貞，四五易位，初變之正，則六體皆正，故「元永貞」。「震無咎者存乎悔」，故「悔亡」也。比卦辭「原筮元永貞」亦謂初在應外，失位之正，五孚及之，故「原筮元永貞」，與萃五同義也。

The explanation of the annotation on the line "Five" from "Five has" to "Same meaning" states that the "Great Treatise" says about the upper nine of the hexagram "Qian" that "it is noble but has no position," indicating that in the "Book of Changes," a yao is considered to have a position only when a yin yao is in a yin position and a yang yao is in a yang position. The line five is in the correct position and is in the center, and the other five lines all gather to follow it, so it is said "to gather with position." Although the line five is obscured by the upper six, it should logically have a fault; however, because it is in the center and has the way, it does not have a fault. The line one has lost its proper position, and the line five is "faithful," while the line one is outside the responding line of the line five, so "not faithful" refers to the line one. The line one represents "origin," and the hexagram statement only mentions "smooth, advantageous, and constant" without mentioning "origin," indicating that the line one has not yet changed. The hexagram "Kun" states "advantageous to be constant," and when the line four and the line five exchange positions, the line one changes again and returns to its proper place, making all six lines correct, so it is said "origin, constant, and faithful." The "Great Treatise" says "those who have no fault in the hexagram of Zhen are those who have regret," so it is said "regret disappears." The hexagram statement of "Bi" mentions "original divination, origin, constant, and faithful," which refers to the line one being outside the responding line, losing its position, and needing to return to its proper place, while the faithfulness of the line five reaches it, so it is said "original divination, origin, constant, and faithful," which is the same meaning as the line five of "Cui."

○「自目」至「無咎」○「自目曰涕，自鼻曰洟」，虞鄭義也。鄭云：「齎諮，嗟嘆之辭。」兩陰無應，故三「嗟如」，上「齎諮」。案履六三「眇而視」，虞彼注云「視上應也」；上九「視履考詳」，虞彼注云「三先視上，故上亦視三」，亦謂三上有相應之義，故其辭同也。三之四有離坎象，離目，艮鼻，上六乘五陽為不敬，坎水流鼻目，離目為涕，艮鼻為洟也。三變應上，故「無咎」，三爻辭亦云「往無咎」也。

From the eyes comes tears, and from the nose comes mucus," this interpretation is shared by Yu Fan and Zheng Xuan. Zheng Xuan says that "ji zī" is a word expressing lamentation. Since the sixth line at the top and the third line are both yin lines and do not correspond, the third line says "jie ru," and the top line says "ji zī." In the hexagram "Li" (Fire), the third line has "miao er shi," and Yu Fan's commentary says that refers to looking upward at the responding line. In the ninth line of "Li," "shi lu kao xiang" is mentioned, and Yu Fan explains that the third line first looks at the top line, so the top line also looks back at the third line. This shows that there is a corresponding relationship between the third and top lines, and thus the expressions in these two lines correspond with each other. When the third line moves upward to the fourth position, the hexagram contains the images of Li (Fire) and Kan (Water). Li represents the eyes, and Gen represents the nose. The top line, being yin, oversteps the five yang lines and lacks respect, causing water from Kan to flow from the nose and eyes. The tears come from the eyes represented by Li, and the mucus comes from the nose represented by Gen. Since the third line changes and corresponds with the top line, there is no fault, and the third line's statement is exactly "going without blame."