Gehua (Reform)

坎宮四世卦，消息三月。

This is Hui Dong's indication of the position of the hexagram "Gé" (Revolution). According to Jing Fang's eight palaces system, "Gé" is the fourth generation hexagram in the Kan palace; according to the system of pairing the hexagrams with months, it corresponds to the third lunar month, which is the month when the hexagram "Guài" (Decision) is in command.

革。注：上之初，與《蒙》旁通。「革」，改也，水火相息而更用事，故謂之「革」。「巳日乃孚，元亨利貞，悔亡。」注：二體離，離象就巳為「巳日」。「孚」謂五，三以言就五。「乃」者，難也，故「巳日乃孚」。「悔亡」謂四也，四失正，動得位，故「悔亡」。已成旣濟，「乾道變化，各正性命，保合大和，乃利貞」，故「元亨利貞悔亡」矣，與《乾》彖同義。

The Hexagram of Revolution. Hui Dong's own commentary says: This hexagram is formed by the top line moving down to the first position, and it corresponds to the Hexagram of Enlightenment through mutual opposition. "Revolution" refers to change, as water and fire alternately wax and wane, taking turns to dominate, hence the name "Revolution." The hexagram statement says: "On the fourth day, trust is established, original virtue is harmonious, beneficial to uprightness, and regret disappears." Hui Dong explains: The second line is in the body of the trigram Li, according to the principle of Najia, the trigram Li corresponds to the twelfth branch, Si, hence it is called "on the fourth day." "Trust" refers to the fifth line, as the third line approaches the fifth line through words. The character "乃" implies difficulty and heaviness, hence it is said that trust is established only on the fourth day. "Regret disappears" refers to the fourth line: originally, the fourth line was in an improper position, but once it moves, it attains the correct position, so regret naturally vanishes. At this point, the entire hexagram has become the Hexagram of Completion, which fully corresponds to the interpretation in the Zhen (Creative) hexagram's statement, which says: "The Creative power changes, each attains its proper nature, preserving the great harmony, hence it is beneficial to uprightness." Therefore, the "original virtue, harmonious, beneficial to uprightness, regret disappears" in the Hexagram of Revolution shares the same meaning as the statement in the Zhen hexagram.

疏：「上」至「之革」○此虞、鄭義也。卦自來，上九來之初，旁通《蒙》也。九四「有孚改命吉」，此卦以四變改命為吉，故云「革，改也」。「息」，長也，謂水火相長而更用事也。

Hui Dong himself made a separate commentary, first commenting on the part from "Shang" to "Zhi Ge" in his own notes, based on the views of Yu Fan and Zheng Xuan. The phrase "Gu zì □ lai" originally lacked the name of the hexagram, meaning that the primary hexagram comes from a certain hexagram. The upper nine is placed in the first position, making the whole hexagram mutually related to the hexagram Meng. The line statement of nine four says "there is sincerity, changing the mandate brings good fortune," indicating that the primary hexagram is considered auspicious because nine four changes and alters the old mandate. Therefore, the commentary says "ge means change." The character "xi" here is interpreted as growth, referring to water and fire mutually generating each other and alternating in dominance.

此卦之取義有四焉：水火相息，四時更代，彖辭「天地革而四時成」，象辭「治暦明時」，一也；王者受命，改正朔，易服色，亦謂之革，彖辭「湯武革命」，二也；《鴻範》曰「從革作辛」，馬融彼注云「金之性從火而更可銷鑠也」，兌金離火，兌從離而革，三也；鳥獸之毛，四時更易，故《說文》解革字義云「獸皮治去其毛」，初「鞏用黃牛之革」，五、上「虎變」「豹變」，四也。卦象兼此四義，故云「革」也。

The primary hexagram takes the meaning of "revolution" in four layers. The first refers to the mutual rise and fall of water and fire, and the succession of the four seasons, so the image text says "Heaven and Earth change and the four seasons are formed," and the great image text says "establishing calendars and clarifying time." The second refers to the emperor receiving the mandate of heaven and rising to power, changing the calendar system and altering the color of clothing, which is also called revolution; the image text refers to "the revolution of Tang and Wu" meaning this. The third refers to the change of the five phases; the "Book of Documents: Hongfan" says "metal is malleable and produces the flavor of辛," and Ma Rong explains that the nature of metal changes with fire and can be melted and cast; the primary hexagram has Dui (metal) and Li (fire), so Dui metal changes with Li fire. The fourth refers to the change of animal hides; the fur of birds and beasts changes with the four seasons, so the "Shuowen Jiezi" explains the character "革" as "animal hide treated to remove its fur." The line "Chu Ji" says "firm with the hide of a yellow ox," and the lines "Jiu Wu" and "Shang Liu" say "tiger transformation" and "leopard transformation," all referring to this layer. The hexagram encompasses these four meanings, hence it is named "Revolution."

○「二體」至「同義」○此虞義也。二體離為日，「晦夕朔旦，坎象就戊；日中則離，離象就巳」，故為「巳日」。陽在二，五稱孚，故「孚」謂五。二「革言三就，有孚」，故以言就五。二正應五，三孚於五，故「巳日乃孚」。六爻唯四當革：初「鞏用黃牛之革」，《象》曰「不可以有為也」；二「巳日乃革之」，「乃」者，難也，宣八年《公羊傳》文，難者，重難，言尚未可以革也。

The passage from "Two Forms" to "Same Meaning" is based on Yu Fan's interpretation. The second line is part of the fire trigram, and fire represents the sun. According to the Najia stem assignment, during the transition from the waning moon to the new moon, the water trigram takes the stem Wu. When the sun reaches its zenith, the fire trigram is in effect and takes the stem Si, hence the reference to "Si day." A yang line in the second position, when compared with the fifth line, is called "fu," so "fu" refers to the fifth line. Starting from the second line, the third line says "changing words three times, with trust," which indicates that words are directed toward the fifth line. The second and fifth lines originally form a correct response, and the third line also gains trust from the fifth line, hence the statement "on Si day, there is trust." Among the six lines, only the fourth line bears the responsibility of change: the first line says "reinforce with a yellow ox hide," and the Image Commentary says "it is not possible to act." The second line says "on Si day, the change begins," with the word "乃" indicating difficulty, which is an explanation from the "Gongyang Zhuan" of the eighth year of Xuan Gong. The term "difficulty" here means solemn hesitation, indicating that it is not yet the right time for change.

三以言就五，人事應而天命未改，必至四而後改命吉，成既濟定也。「乾道變化」：乾坤，元也；變化，亨也；「各正性命」，貞也；「保合大和」，利也。四革之正，故「元亨利貞悔亡」矣。《乾·文言》曰「乾道乃革」，謂四體革，乾元用九，故云「同義」也。

The Nine in the Third approaches the Nine in the Fifth in terms of words and expressions, at this point human affairs have already aligned, but the mandate of heaven has not yet changed. It is only when the Nine in the Fourth changes and the mandate is altered to bring good fortune that the entire hexagram becomes the state of completion and stability. The commentary cites the section from the "Tong" of the "Qian" hexagram "The way of Qian brings change," which explains the four virtues separately: Qian and Kun themselves represent "Yuan," change represents "Heng," "each establishing its own destiny" represents "Zhen," and "maintaining the great harmony" represents "Li." When the Nine in the Fourth changes to become correct, all four virtues are present, hence it is said "Yuan, Heng, Li, Zhen, and regret vanish." The "Wenyan" of the "Qian" hexagram says "The way of Qian leads to transformation," which refers precisely to the transformative structure of the Fourth line. The Qian yuan expresses the principle of using all nines, so Hui Dong says the hexagram of "Ge" shares the same meaning as the "Tong" of the "Qian" hexagram.

初九：「鞏用黃牛之革。」注：「鞏」，固也。《蒙》坤為黃牛，艮皮為革。得位無應，未可以動，故「鞏用黃牛之革」。六二：「巳日乃革之，征吉，無咎。」注：二體離為巳，故「巳日乃革之」。四動二應五，故「征吉無咎」。

The line statement for the first line (Initial Nine): "Use a yellow ox hide to bind." The self-commentary says: "To bind firmly" is the meaning of "巩." The primary hexagram is in communication with the hexagram of "Meng," which contains the trigram of Kūn (Earth). Kūn represents yellow and also represents an ox, thus forming the image of a yellow ox. The trigram of Gèn (Mountain) represents leather, and leather is called "革." The first line, being a yang line in a yang position, is properly placed. The line above it, the fourth line, is also a yang line, which is an opposing line rather than a harmonious one, indicating a lack of support. Therefore, at this time, it is not advisable to act rashly, so one should use the hide of a yellow ox to bind firmly. The line statement for the second line (Six in the Second): "On the day of Si, the change is made; proceeding is auspicious, without blame." The self-commentary says: The second line is in the body of Li (Fire), which is paired with Si, hence "On the day of Si, the change is made." When the fourth line moves and becomes proper, the second line can then respond to the fifth line, so proceeding is auspicious and without blame.

九三：「征凶，貞厲。」注：應在上而隔於四，故「征凶」；動而失正，故「貞厲」。「革言三就，有孚。」注：《蒙》震為言，歴三爻故「革言三」，就五。坎為孚，故「有孚」。九四：「悔亡，有孚改命，吉。」注：「革而當，其悔乃亡。」巽為命，四動五坎改巽，故「改命吉」。

Nine Three Line Statement: "Going forward brings danger, and remaining steadfast is perilous." Self-commentary: Nine Three corresponds to Upper Six, but is blocked by Nine Four in between, so advancing leads to misfortune; when Nine Three moves, it loses its proper position, so even if it remains constant, there is still danger. The Line Statement continues, "Revolutionary speech thrice confirmed, with sincerity." Self-commentary: The adjacent "Meng" hexagram contains Zhen, which represents speech; moving from the First Line to the Third Line is "Revolutionary speech thrice," and what is attained is Nine Five. Kan represents sincerity, so it is said "with sincerity." Nine Four Line Statement: "Regret disappears, with sincerity, changing destiny brings good fortune." Self-commentary: The Commentary on the Judgment says, "Revolution is appropriate, so regret disappears." Xun represents commands, when Nine Four moves, the fifth position becomes Kan, and the original Xun structure is changed, which is the image of changing the old destiny, hence "changing destiny brings good fortune."

九五：「大人虎變，未占有孚。」注：乾為大人，謂五也。《蒙》坤為虎，變四巳之正，故「未占有孚」。陸氏謂兌為虎。上六：「君子豹變。」注：陰得位為君子，《蒙》艮為豹，從乾而更，故「君子豹變」。陸氏謂兌之陽爻稱虎，陰爻稱豹。「小人革面，征凶，居貞吉。」注：「面」謂上。初為小人，之上得正，順以從五，故「革面」。應在三，四未變，故「征凶」。上得位，故「居貞吉」，《蒙》艮為居也。

The line statement for the fifth line says: "The great man changes like a tiger, without divination there is trust." The self-commentary explains that Qian represents the great man, referring here to the fifth line. The parallelism with the "Meng" hexagram uses the坤 (Kun) to represent the tiger image, and since the fourth line changes and returns to the correct position, it does not need divination and already has trust. Lu Ji says that Dui represents the tiger. The line statement for the sixth line at the top says: "The gentleman changes like a leopard." The self-commentary explains that a yin line in a yin position and in the correct place is called the gentleman; the艮 (Gen) image of the "Meng" hexagram represents the leopard, and as it follows the Qian structure, it changes more easily, so the gentleman is like the leopard changing its fur. Lu Ji's explanation is that the Dui hexagram's yang line is called the tiger, and the yin line is called the leopard. The line statement also says: "The petty person changes his face, there is a warning of danger, but if he remains loyal and steadfast, it is auspicious." The self-commentary explains that "face" refers to the position of the sixth line at the top. The initial line is not in the correct position, so it is considered a petty person; when it moves upward to the top position, it becomes correct, and it submits and follows the fifth line, so it is called "changing his face." The sixth line should correspond to the third line, but the fourth line has not yet changed to the correct position, so moving forward brings danger; the sixth line itself is in the correct position, and by remaining steady and loyal, it is auspicious. The Gen image of the "Meng" hexagram indeed has the meaning of stopping and staying in place.

疏：「鞏固」至「之革」○「鞏，固」，《釋詁》文。坤為黃，又為子母牛，故為黃牛。艮為膚，故艮皮為革。九居初得位，與四敵應，故無應。六爻唯四當革，所謂「革而當，其悔乃亡」。四不變，故初未可以動，守之宜固，故「鞏用黃牛之革」也。此兼虞、乾義。

Hui Dong first explained the passage from "Solid" to "Change." He interpreted "巩" as "固," citing the Er Ya. The hexagram K'un represents yellow and also the mother cow, so together they form a yellow cow; the hexagram Gen represents skin, so Gen skin is called "革." The line nine is in the first position, with a yang line in a yang position, thus being in the right place. It is in opposition with nine four, which is also a yang line, making it an opposing line rather than a corresponding one, so there is no corresponding line. Among the six lines, only nine four is responsible for the change, which is what the Commentary on the Judgment says: "When change is appropriate, its regret will vanish." At this moment, nine four has not yet changed, so nine one should not act rashly, but should hold on firmly, hence the use of yellow cow leather to bind tightly. This explanation combines the views of Yu Fan and Gan Bao.

○「二體」至「無咎」○二體離，離象就巳，故離為巳。「乃」者，難也，故「巳日乃革之」。四革之正，二正應五，故「征吉無咎」。《象》曰：「巳日革之，行有嘉也。」明四已正，二得往應五也。○「應在」至「貞厲」○三正應上，為四所隔，四在離為惡人，故「征凶」。三逼於四，動而失正，故「貞厲」也。

The passage explains from "Two Bodies" to "No Fault": Six in the Second is in the trigram Li, which represents the image of the snake. The trigram Li includes the element Si, so it is said that Li corresponds to Si. The word "乃" indicates difficulty, so the line statement says that one should wait until the day of Si before initiating change. When Nine in the Fourth changes to become correct, Six in the Second will form a correct correspondence with Nine in the Fifth, so traveling will result in good fortune without fault. The Image Commentary says, "Changing on the day of Si, traveling brings good fortune," which clearly shows that Nine in the Fourth has already become correct, allowing Six in the Second to go and correspond with Five. The passage then explains from "Corresponding" to "Dangerous": Nine in the Third and Six at the Top were originally in correct correspondence, but they were separated by Nine in the Fourth. Nine in the Fourth is in the trigram Li, which has the image of weapons and represents an evil person, so Nine in the Third going forward will result in misfortune. Nine in the Third also closely presses Nine in the Fourth; once it moves, it loses its correct position, so even though it maintains correctness, it still faces danger and hardship.

○「蒙震」至「有孚」○革道成於四，自初至三歴三爻，故「革言三」。「就」謂就五也。陽在二，五稱孚，五坎為孚，故「有孚」。尋六二「巳日乃革」之，二正應五，五為天，「順乎天」也；九三「革言三就」，三於三才為人道，「應乎人」也。二天應至而人事未盡，三人事至而天命未改，故《象》曰「革言三就，又何之矣」，言尚未可以革也。

The explanation from "Meng Zhen" to "You Fu" states that the process of change is completed only at the fourth line. Counting from the first line to the third line involves exactly three lines, so it is said "Ge Yan San" (change is spoken of three times). "Jiu" means to return to the fifth line. A yang line in the second position is called "Fu" in relation to the fifth line. The fifth line also resides in the trigram Kan, which represents sincerity and trust, so it is said "You Fu" (with sincerity). Now looking at the second line "Si Ri Na Ge Zhi" (on the fourth day, change begins): the second line and the fifth line are in a proper correspondence. The fifth line is the position of heaven, which matches the Commentary on the Judgment's statement "Shun Hu Tian" (following heaven's will). The third line "Ge Yan San Jiu" (change is spoken of three times and returns): the third line belongs to the human aspect among the three aspects of heaven, earth, and humanity, which matches the Commentary on the Judgment's statement "Ying Hu Ren" (responding to humanity). The second line represents the arrival of heavenly will, but human affairs have not yet been fully carried out. The third line represents human affairs being fully carried out, but heavenly mandate has not yet changed. Therefore, the Image Commentary says "Ge Yan San Jiu, Yu He Zhi Yi" (change is spoken of three times and returns, where else can it go?), meaning that at this point, one cannot yet truly begin the change.

○「革而」至「命吉」○此虞義也。彖傳「革而當，其悔乃亡」，謂四也。「有孚」謂五。四體巽，四動成坎，巽體壞，故五坎改巽。巽為命，故「改命吉」。

The passage from "Gev er" to "ming ji" is based on Yu Fan's interpretation. The Commentary on the Judgment says, "When change is appropriate, its regret will vanish," which refers specifically to the line Nine in the Fourth. "Having faith" refers to the line Nine in the Fifth. Originally, the line Nine in the Fourth was part of the trigram Xun (Wind). When it changes, the position of Five becomes Kan (Water), thus destroying the original Xun trigram. The commentary explains that the trigram Xun is replaced by the trigram Kan in the position of Five. Since Xun represents commands and destiny, the change of the Xun trigram signifies a transformation of the old destiny, hence it is said "changing destiny brings good fortune."

○「乾為」至「為虎」○乾二五稱大人，五為大人，二升坤五亦為大人，故「乾為大人謂五」也。坤為虎刑，故《蒙》坤為虎變。「變」謂毛希，革而易新。四動改命，其命維新，故五虎變也。五本坎也，四動坎為孚，故「未占有孚」。此兼虞義。陸績以兌西方為白虎，五體兌，故虎變，與虞異也。

The commentary from "Qian" to "as a tiger" explains that the second and fifth lines of the Qian hexagram are both referred to as "great men." The fifth line is naturally a great man, while the second line ascends to the fifth position of the Kun hexagram and is also called a great man. Therefore, the commentary states that Qian represents a great man, but here it specifically refers to the fifth line. The Kun hexagram governs punishment and execution, which resembles the image of a tiger. Therefore, the related hexagram Meng, which is associated with Kun, takes the image of "tiger transformation." The term "transformation" refers to the shedding of old fur and the growth of new fur. The fourth line changing leads to a transformation of destiny, just as the Book of Poetry says, "his destiny is renewed." Thus, the fifth line has the image of a tiger transformation. The fifth line originally belongs to the Kan trigram, and when the fourth line changes, Kan represents sincerity. Therefore, there is already trust without needing to ask a question. This explanation incorporates Yu Fan's interpretation. Lu Ji, on the other hand, associates the兑 trigram with the west and considers it the White Tiger in the four trigrams. Since the fifth line belongs to the兑 trigram, it is called a tiger transformation, which differs from Yu Fan's approach.

○「陰得」至「稱豹」○《乾鑿度》曰：「一聖，二庸，三君子，四庸，五聖，六庸，七小人，八君子，九小人，十君子，十一小人，十二君子。」鄭彼注云：「陽得正為聖人，失正為庸人；陰失正為小人，得正為君子。」若然，一聖，復也，得正，故曰聖人，《乾鑿度》云「正陽在下為聖人」是也。二庸，臨也，失正，故曰庸人。三君子，泰也，當云聖人而稱君子者，三正而不中，故稱君子，泰「君子道長」謂三也。四庸，大壯也，失正故曰庸人。五聖，夬也，得正故曰聖人。六庸，乾也，失正故曰庸人也。

The commentary from "Yin De" to "Cheng Bao" states: The "Qian Zao Du" says: "The first position is the sage, the second is the common person, the third is the gentleman, the fourth is the common person, the fifth is the sage, the sixth is the common person, the seventh is the petty person, the eighth is the gentleman, the ninth is the petty person, the tenth is the gentleman, the eleventh is the petty person, and the twelfth is the gentleman." Zheng Xuan explains this passage: "When a yang line is in the correct position, it is the sage; when it is not in the correct position, it is the common person. When a yin line is not in the correct position, it is the petty person; when it is in the correct position, it is the gentleman." Following this pattern, we can deduce the twelve message hexagrams: The first position, "sage," is the hexagram "Fu," with the initial line (Chu Ji) in the correct position, thus called the sage. The "Qian Zao Du" says, "The correct yang at the bottom is the sage," referring to this. The second position, "common person," is the hexagram "Lin," with the second line (Jiu Er) not in the correct position, thus called the common person. The third position, "gentleman," is the hexagram "Tai." It should be called the sage, but it is called the gentleman because the third line (Jiu San), although in the correct position, is not in the central position. The "Tai" hexagram says, "The gentleman's way grows longer," referring to the third line. The fourth position, "common person," is the hexagram "Da Zhuang," with the fourth line (Jiu Si) not in the correct position, thus called the common person. The fifth position, "sage," is the hexagram "Gua," with the fifth line (Jiu Wu) in the correct position, thus called the sage. The sixth position, "common person," is the hexagram "Qian," with the top line (Shang Ji) not in the correct position, thus called the common person.

七小人，遘也，失正曰小人。八君子，也，得正故曰君子。九小人，否也，失正故曰小人，否「小人道長」謂三也。十君子，觀也，得正故曰君子。十一小人，剝也，失正故曰小人。十二君子，坤也，得正故曰君子。革上六陰得正，故為君子。《蒙》艮為豹，從乾而更，故「君子豹變」，此虞義也。艮為黔喙之屬，故為豹。《蒙》體艮，革互乾，故從乾而更，豹變之象。陸績以虎豹皆為兌，陽大稱虎，陰小稱豹，雲豹，虎類而小者也。五陽爻，故為虎；上陰爻，故為豹。君子小於大人，故五稱虎，上稱豹也。

The seventh position, "small person," is the hexagram "Gou," where the first line, "Six at the Beginning," is not in the correct position, hence called a small person. The eighth position, "gentleman," originally lacked the hexagram name, but according to the sequence of the twelve hexagrams, it should be "Dun." The second line, "Six in the Second," is in the correct position, hence called a gentleman. The ninth position, "small person," is the hexagram "Po," where the third line, "Six in the Third," is not in the correct position, hence called a small person. The "Po" hexagram's "Zhuang" says "the way of small persons grows long," which refers precisely to the third line. The tenth position, "gentleman," is the hexagram "Guan," where the fourth line, "Six in the Fourth," is in the correct position, hence called a gentleman. The eleventh position, "small person," is the hexagram "Bo," where the fifth line, "Six in the Fifth," is not in the correct position, hence called a small person. The twelfth position, "gentleman," is the hexagram "Kun," where the top line, "Six at the Top," is in the correct position, hence called a gentleman. The hexagram "Ge" has the top line, "Six at the Top," which is a yin line in a yin position, hence called a gentleman. The hexagram "Meng," which is in parallel, contains the trigram "Gen" (Mountain), which represents a leopard. Since "Gen" follows the trigram "Qian" (Heaven), it changes accordingly, hence the saying "the gentleman changes like a leopard." This is Yu Fan's interpretation. "Gen" represents a type of fierce animal with a black mouth, hence the leopard image. The hexagram "Meng" contains the trigram "Gen," and the hexagram "Ge" has the trigram "Qian" in its interacting lines, hence it follows "Qian" and changes, forming the image of a leopard changing. Lu Ji classified tigers and leopards under "Dui" (Lake). A yang line is large, called a tiger; a yin line is small, called a leopard. He said that a leopard is a kind of tiger but smaller in form. The fifth line is a yang line, hence called a tiger; the top line is a yin line, hence called a leopard. The weight of a gentleman is less than that of a great person, hence the fifth line is called a tiger and the top line is called a leopard.

○「面謂」至「居也」○面為上，易例也。卦自來，初失正，故為小人。初之上得正，陰順於陽，故順以從五。上變，故「革面」也。上應在三，三爻辭「征凶」，謂四未變也。六以陰居上，故「居貞吉」。若然，三得正而「貞厲」者，近於四而不相得也；上得正而吉者，四已之正，革道至上而成，故稱吉也。

The term "face" refers to the superior position, which is a common usage in the Book of Changes. The original text also lacks the name of the hexagram. Initially, the line "Chu Ji" is not in the correct position, so it is called a small person; when it moves upward to the superior position, it becomes correct. Beingyin softness and yielding to阳刚, it is said to be obedient and to return to "Jiu Wu." When the top line changes, it is called "changing the face." The line "Shang Liu" corresponds to "Jiu San," but the statement of "Jiu San" says "dangerous journey," because "Jiu Si" has not yet changed to the correct position. "Shang Liu" beingyin softness in the superior position, thus says "maintaining firmness brings good fortune." According to this, "Jiu San" is also in the correct position but says "dangerous," because it is close to "Jiu Si" and they do not harmonize; "Shang Liu" being in the correct position and called good fortune, is because "Jiu Si" has already changed and become correct. The process of change is completed at the top line, hence it is called good fortune.

離宮二世卦，消息內卦五月，外卦六月。缺。

The hexagram of Ding (Tripod) is positioned as the second generation hexagram of the Li (Fire) palace according to Jing Fang's eight palaces system; according to the lunar month correspondence, the inner trigram corresponds to the fifth lunar month and the outer trigram to the sixth lunar month. The original manuscript only marks a single character '缺' (missing), indicating that Hui Dong's commentary on the Ding hexagram in his work is lost. This book merely notes the existence of the section but omits the text.

「大哉乾元，萬物資始，乃統天。」注：陽稱大。「資」，取；「統」，始也。大衍之數五十，其用四十有九，其一元也，故六十四卦萬一千五百二十筴，皆取始於乾元。乾為天，天地之始，故「乃統天」。一說，統，本也，筴受始於乾，猶萬物之生本乎天。「雲行雨施，品物流形。」注：乾二五之坤成坎，上坎為雲，下坎為雨，故「雲行雨施」。乾以雲雨流坤之形，萬物化成，故「品物流形」。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram Qian: "Great is the Qian Yuan, the source from which all things begin, and thus it unifies heaven." Hui Dong notes: Yang is great, hence it is called "great." The character "zi" is interpreted as "to take," and "tong" as "to begin." The total number of great changes is fifty, but only forty-nine are actually used, leaving one unused, which is called "Yuan." Therefore, the total number of strategies in the sixty-four hexagrams, which is eleven thousand five hundred and twenty, all originate from Qian Yuan. The symbolic meaning of Qian is heaven, and heaven is the beginning of the universe and all things, hence it is said "thus it unifies heaven." Another interpretation takes "tong" as "origin": the beginning of the divination process comes from Qian, just as the origin of all things comes from heaven. The text also says, "Clouds move and rain spreads, and all things take form." Hui Dong notes: The second and fifth lines of Qian move to the positions of K'un to form Kan. The upper Kan represents clouds, and the lower Kan represents rain, hence it is said "clouds move and rain spreads." Qian, through clouds and rain, nourishes the form of K'un, causing it to flow and generate, thus all things take form, hence it is said "all things take form."

「大明終始。」注：乾為大明。坤二五之乾成離，離為日，坎為月，「日月之道，陰陽之經，所以終始萬物」，故曰「大明終始」。「六位時成。」注：九六之變登降於六體，乾息坤消，以時而成。「時乘六龍以御天。」注：乾六爻稱六龍。「時乘」者，六龍乘時也。「御」，進也，言六龍皆當進居天位，升降以時，不失其正。

The transmission says "Great brightness begins and ends," with the self-commentary explaining that Qian represents Great brightness. The second and fifth lines of Kun move into the position of Qian to form Li, which is the sun, and Kan is the moon. Thus, the movement of the sun and moon is the way of yin and yang, the meridians and parallels, governing the beginning and end of all things. Therefore, it is said "Great brightness begins and ends." The transmission says "Six positions are completed in time," with the self-commentary explaining that the changes of nine and six occur within the six lines, rising and falling in sequence. The qi of Qian grows, while the qi of Kun declines, all accomplished in accordance with the order of time. The transmission says "At the right time, the six dragons ride to govern the heavens," with the self-commentary explaining that the six lines of Qian are called the six dragons. "At the right time" means the six dragons move according to the time. "Governing the heavens" is interpreted as advancing, meaning the six dragons should all advance to occupy the heavenly position, rising and falling according to their proper time, without losing their correctness.

「乾道變化，各正性命，保合大和，乃利貞。」注：乾為性，巽為命。乾變坤化成既濟定，剛柔位當，故「各正性命」；陰陽合德，故「保合大和」，是利貞之義矣，故曰「乃利貞」。「首出庶物，萬國咸寧。」注：乾為首，震為出，坤為萬國。帝出乎震，萬物亦出乎震，故「首出庶物」。震，元也，謂乾元用九而天下治，故「萬國咸寧」。

The transmission says, "The principle of Heaven brings about transformation, each thing establishes its nature and destiny, preserving and harmonizing the great harmony, thus it is advantageous to be firm and correct." The self-commentary explains: Heaven represents nature, and Wind represents destiny. Heaven governs transformation, and Earth governs change. When transformation and change are completed, the hexagram becomes the hexagram of Completion, with strong and weak lines each in their proper positions, hence "each establishes its nature and destiny." When yin and yang energies meet and harmonize, and virtue is matched, this is called "preserving and harmonizing the great harmony," which is precisely the meaning of "advantageous to be firm and correct," hence "thus it is advantageous to be firm and correct." The transmission also says, "Heaven leads all things, and all nations are at peace." The self-commentary explains: Heaven is the head, and Thunder represents emergence. Earth represents all nations. The "Sayings of the Hexagrams" state, "The Emperor emerges from Thunder," and all things also emerge from Thunder, hence "Heaven leads all things." Thunder is the original principle, meaning that the principle of Heaven, through the use of all nines, brings about the governance of the world, hence "all nations are at peace."

疏：「陽稱」至「乎天」○陽大陰小，故《泰》《否》二卦稱大小往來。「資，取」，鄭義也。《小爾雅》曰：「資，取也。」《孝經》曰：「資於事父以事君。」《孟子》曰：「居之安則資之深。」資皆訓為取。隱元年《公羊傳》曰：「何言乎王正月？大一統也。」何休注云：「統者，始也。」元亦始也，王者所以通三統，故云「統，始」也。

Hui Dong first explained the passage from "Yang Ceng" to "hu Tian" in his own commentary. Yang represents the great, and Yin represents the small, so the two trigrams Tai and Pi have the saying "small goes away, great comes in" and "great goes away, small comes in." The character "zi" is interpreted as "take," according to Zheng Xuan. The Xiao Erya says "zi means take"; the Xiaojing says "zi yu shi fu yi shi jun"; the Mencius says "ju zhi an ze zi zhi shen": all these instances of "zi" are interpreted as "take." In the first year of Yin Yuan, the Gongyang Zhuan says: "Why mention the king's first month? To honor the great unity." He Xiu's commentary says: "Tong means the beginning." "Yuan" is also interpreted as the beginning. Emperors rely on it to connect the three unities, so the commentary says "tong is interpreted as the beginning."

大衍之數五十，謂日十、辰十二、星二十八，三辰之數凡五十也。三辰合於三統，三統會於一元，故《三統暦》曰：「太極元氣，函三為一。」一即天地人之始，所謂元也。《乾鑿度》曰：「易始於一。」謂太極也；「分於二」，謂兩儀也；「通於三」，謂三才也。故三才之道兼之為六畫，衍之為大衍，合之為太極。太極函三為一，故一不用，其用四十有九也。

The number of the Great Derivation is fifty, referring to the ten Heavenly Stems, the twelve Earthly Branches, the twenty-eight constellations, and the three celestial bodies—sun, moon, and stars—whose total number adds up exactly to fifty. The three celestial bodies correspond to the three principles, and the three principles converge into one cycle. Therefore, Liu Xing's "Three Principles Calendar" states, "The Taiji original qi includes heaven, earth, and humanity as one." This "one" is the beginning of heaven, earth, and humanity, which is called "Yuan." The "Danzao Du" says, "The Book of Changes begins with one," referring to Taiji; "divides into two," referring to the two principles; "connects into three," referring to the three elements. Therefore, the way of the three elements, when paired two by two, forms six lines, and when extended, it becomes the number of the Great Derivation, and when condensed, it becomes Taiji. Taiji contains the three as one, and this "one" is not used, so actually forty-nine stalks of yarrow are used.

「六十四卦萬一千五百二十筴，皆取始於乾元」，荀義也。二篇六十四卦，萬一千五百二十筴，當萬物之數，彖傳所稱萬物即二篇之筴也。《說文》曰：「道立於一，化生萬物。」故萬一千五百二十筴皆取始於乾元。《呂氏春秋》曰：「凡彼萬形，得一後成。」董子以元為萬物之本，又以天地人為萬物之本，亦此義也。何休注《公羊》曰：「元者，天地之始。」故乾坤皆言元。《春秋》正月、二月、三月三代稱元，是統天之義。

There are sixty-four hexagrams, totaling eleven thousand five hundred and twenty lines, all beginning with the principle of the Creative (Qian). This is the view of Xun Shuang. The upper and lower parts of the sixty-four hexagrams together amount to eleven thousand five hundred and twenty lines, which exactly correspond to the number of all things. Therefore, the "all things" mentioned in the Commentary on the Judgment refers to the divination lines of the upper and lower parts. The Shuowen Jiezi says: "The Way is established in one, and thus all things are generated." Therefore, these eleven thousand five hundred and twenty lines all start with the principle of the Creative. The Lüshi Chunqiu says: "All things, in their various forms, are formed by obtaining this 'one'." Dong Zhongshu regarded the principle (yuan) as the origin of all things, and also regarded heaven, earth, and humanity as the origins of all things, which expresses the same meaning. He Xiu's commentary on the Gongyang Zhuan says: "Yuan is the beginning of heaven and earth." Therefore, the hexagrams Qian and Kun both discuss "yuan." The Spring and Autumn Annals records the changes of the first year of the three dynasties in January, February, and March, which is precisely the meaning of "unifying heaven."

「一說」已下，鄭、荀義也。《荀子·君道篇》曰：「四統者俱而天下歸之，四統者亡而天下去之。」又《議兵篇》曰：「未有本統。」統皆訓為本。《郊特牲》曰：「萬物本乎天。」故筴受始於乾，猶萬物之生本乎天也。

The passage says that the interpretation following "one explanation" adopts the views of Zheng Xuan and Xun Shuang. The "Jun Dao" chapter of the "Xunzi" states: "When the four unifying principles are complete, the world will follow him; when the four unifying principles are lost, the world will abandon him." The "Yi Bing" chapter also says: "There is no fundamental unifying principle." In both cases, the character "tong" is interpreted as "ben" meaning "origin" or "root." The "Jiao Te Sheng" chapter of the "Rites Classic" says: "All things take heaven as their origin." Therefore, the beginning of the divination process comes from Qian, just as the generation of all things takes heaven as their origin.

○「乾二」至「流形」○此虞義也。乾二五之坤成兩坎，坎在上為雲，「雲雷，屯」是也；在下為雨，「雷雨，解」是也。《說文》曰：「品，眾庶也。」坤為形，乾流坤形，萬物成形，皆出於坤，故「品物流形」也。

The explanation from "Qian Two" to "Flowing Forms" is based on Yu Fan. The second and fifth lines of Qian move into the position of Kun, forming two Kan images. Kan above represents clouds, which is the symbolic meaning of the Zun hexagram "Cloud and Thunder,屯"; Kan below represents rain, which is the symbolic meaning of the Jie hexagram "Thunder and Rain, 解". The Shuowen Jiezi says: "Pin means many." Kun represents form, and Qian uses clouds and rain to make the form of Kun flow, thus forming all things. Since all forms originate from Kun, it is said "Pin物流形" (forms flow and take shape).

○「乾為」至「終始」○「乾為大明」，虞義也。離麗乾，離為明，陽稱大，故為大明。上云「乾二五之坤成坎」，此云「坤二五之乾成離」，則有日月象。「離為日」已下，《乾鑿度》文，彼謂上經始《乾》《坤》，終《坎》《離》，乾始坎而終於離，坤始離而終於坎，故曰「日月之道，陰陽之經，所以終始萬物」。日月謂坎離，坎離為經，故曰「陰陽之經」也。

The commentary from "Qian represents" to "beginning and end" states that "Qian represents great brightness" is Yu Fan's view. Li is attached to Qian, and Li governs brightness. Yang is also called "great," so together they are called "great brightness." The previous text said "Qian's second and fifth lines move to Kūn to form Kan," here it says "Kūn's second and fifth lines move to Qian to form Li," thus the images of sun and moon are both complete. The statements following "Li represents the sun" are from the "Qian Zao Du." There it explains that the upper part of the classic begins with Qian and Kūn and ends with Kan and Li. Qian starts from Kan and ends at Li, while Kūn starts from Li and ends at Kan. Therefore, it says "the movement of the sun and moon is the course of yin and yang's meridians, and the beginning and end of all things are governed by it." The term "sun and moon" refers to Kan and Li. Kan and Li are the meridians of heaven and earth, so it is said "the course of yin and yang."

○「九六」至「而成」○「九六之變登降於六體」，《三統暦》文。六位，六爻之位，又謂之六體。九六，爻也。乾坤十二爻登降於六體，乾息於子，成於巳；坤消於午，成於亥，故云「以時而成」也。

The passage from "nine and six" to "and thus formed" refers to a sentence from the "San Tong Li" which states, "The changes of nine and six rise and fall within the six positions." The term "six positions" refers to the positions of the six lines, also called the six bodies. The nine and six are terms representing yang and yin lines respectively. The twelve lines of Qian and Kun move up and down within these six positions: the qi of Qian begins to grow from the first lunar month and reaches its peak in the fourth lunar month; the qi of Kun begins to decline from the seventh lunar month and reaches its peak in the tenth lunar month. Therefore, the commentary says, "Achieved in accordance with the order of time."

○「乾六」至「其正」○經曰「見群龍」，鄭氏注云：「六爻皆體乾，群龍之象。」故知六龍為乾六爻。《尚書大傳》「龍屬王極」，王，君也，乾亦君也。《說卦》曰「乾以君之」，又曰「乾為君」，故《九家》曰：「乾者，君卦也，六爻皆當為君。」是乾六爻有君象，皆當進居天位，故曰「時乘六龍以御天」。六龍是君，非君所乘，故以「時乘」為六龍乘時，合於「見群龍」之義也。

The commentary from "Qian Six" to "its correctness" states: The "Line Statement" of the "Qian" hexagram says "seeing a group of dragons." Zheng Xuan's annotation says: "All six lines are of the Qian trigram, which is the image of a group of dragons." From this we know that the six dragons refer to the six lines of Qian. The "Great Transmission of the Book of Documents" says "dragons belong to the sovereign's extreme," where "sovereign" refers to the king, and Qian also represents the king; the "Explanation of the Hexagrams" says "Qian is the trigram of the king," and also says "Qian represents the king." Therefore, the "Nine Families Commentary on the Yi" says: "Qian is the king trigram, and all six lines should be kings." This shows that all six lines of Qian have the image of a king and should ascend and occupy the heavenly position, hence it says "at the right time, the six dragons ride to govern heaven." The six dragons themselves are kings, not objects ridden by the king, so interpreting "at the right time" as the six dragons moving at the right time is consistent with the meaning of "seeing a group of dragons."

許慎《五經異義》曰：「《易》孟、京說，天子駕六，《易》『時乘六龍以馭天』。謹案《王度記》云，天子駕六，與《易》同。」鄭氏駁云：「元之聞也，《易經》『時乘六龍』者，謂陰陽六爻上下耳，豈故為禮制。《王度記》云今天子駕六者，自是漢制，與古異。」漢世天子駕六非常法，是鄭以「時乘六龍」為六爻乘時上下，非乘六龍也。

Xu Shen's "Five Different Interpretations of the Five Classics" says: "In the study of the Book of Changes, Meng Xi and Jing Fang's school believe that the Son of Heaven uses six horses for his chariot. The Book of Changes has the passage 'At the right time, six dragons are ridden to govern the heavens' as evidence. Carefully referring to the 'Record of the King's Rule,' it says that the Son of Heaven uses six horses, which agrees with the Book of Changes." Zheng Xuan refuted: "I have heard from Zheng Xuan that the Book of Changes' 'At the right time, six dragons are ridden' refers to the six yao (lines) of yin and yang rising and falling. How could it be specifically about the rites? The 'Record of the King's Rule' says that the Son of Heaven uses six horses now, which is the Han dynasty's system, different from the ancient system." The Han dynasty Son of Heaven using six horses was not an ancient norm, showing that Zheng Xuan interpreted 'At the right time, six dragons are ridden' as the six yao rising and falling with the right time, not riding six dragons.

班固《幽通賦》曰：「登孔、顥而上下兮，緯群龍之所經。」孔為匹夫，隱在乾初，故下；顥為天子，繫乾九五，故上：是群龍上下之事也。蔡邕《獨斷》曰：「御，進也。」升降謂乾升坤降也，乾升曰御天，坤降曰承天，升降以時，不失其正，所以釋乘時之義。

Ban Gu's "Ouyong Fu" says: "Some ascend to Confucius, others to the Tang Yao, going up and down in mutual exchange, weaving the meridians and parallels of the myriad dragons." Confucius was a common man, hidden in the first line of the Qian hexagram, thus belonging to the lower; Hao, that is Tang Yao, was a sovereign, connected to the fifth line of the Qian hexagram, thus belonging to the upper: this is precisely the matter of the myriad dragons ascending and descending. Cai Yong's "Duduan" says: "Yu means to advance." The term "ascending and descending" refers to the ascent of the Qian energy and the descent of the Kun energy: the ascent of Qian is called "Yu Tian" (to govern heaven), and the descent of Kun is called "Cheng Tian" (to support heaven). Ascending and descending each follow their proper time without losing their correctness; this is the meaning of the annotation explaining "Cheng Shi" (to ride the time).

○「乾為」至「利貞」○性命於天，故乾為性。「重巽以申命」，故巽為命。巽者坤初，乾伏於下，命稟於生初，故巽為命也。「一陰一陽之謂道」，言乾道者兼坤也。虞註上繫云：「在天為變，在地為化。」故乾言變，坤言化。乾變坤化成既濟定，六爻皆正，故剛柔位當，是「各正性命」；六爻皆合，故陰陽合德，是「保合大和」。和即利也，乾不言利，故謂之大和，皆釋利貞之義，故曰「乃利貞」者也。

The commentary explains from "Qian represents" to "beneficial uprightness." Human nature is received from heaven, so Qian represents nature. The Great Treatise says "repeated wind to reaffirm the mandate," so Xun represents destiny. Xun originally comes from the first line of K'un, with Qian hidden below. The heavenly mandate is received at the beginning of life, so Xun takes the image of "destiny." The Great Treatise says "one yin and one yang is called the Way," so when discussing "Qian's Way," it actually includes K'un as well. Yu Fan's commentary on the Upper Great Treatise says: "In heaven it is called change, in earth it is called transformation." Therefore, Qian is about change and K'un is about transformation. When Qian changes and K'un transforms, the hexagram becomes the Completed Situation, with all six lines properly positioned, yin and yang each in their proper place, which is "each correcting their nature and destiny." The six lines pair up two by two, with yin and yang virtues harmonizing, which is "preserving the great harmony." "Harmony" is also "benefit," so the Commentary on Qian does not directly say "benefit," hence it is called "great harmony." These sentences are all explaining the meaning of "beneficial uprightness," so it is said "thus it is beneficial uprightness."

○「乾為」至「咸寧」○虞注《比》象曰：「坤為萬國。」坤為地，地有九州島，故曰萬國。乾初九，震也，震為帝，故「帝出乎震」。初九乾元，萬物資始，故萬物亦出乎震。《晉語》曰：「震，雷，長也，故曰元。」是震為元。帝出乎震，即乾元也。乾元用九而天下治，是「萬國咸寧」之象也。

The commentary from "Qian" to "Xianning" states: Yu Fan's annotation on the "Bi" hexagram's symbolic image says, "Kun represents the myriad states." Kun represents earth, and the earth is divided into nine states (the character "dao" below "Jiuzhou" is an added character). Therefore, it is called myriad states. The first line of Qian is also Zhen, and Zhen represents the emperor. Therefore, the "Shuo Gu" says, "The emperor arises from Zhen." The first line of Qian is precisely Qian Yuan, from which all things originate, so all things also originate from Zhen. The "Guoyu · Jin Yu" says, "Zhen is thunder, which has the meaning of nurturing and growing, so it is called Yuan." This shows that Zhen is Yuan, and "the emperor arises from Zhen" is also Qian Yuan. Qian Yuan exerts the principle of all nines, leading to the governance of the world, which is precisely the situation of "myriad states in peace."

「至哉坤元，萬物資生，乃順承天。」注：坤為地，「至」從一，一亦地也，故曰「至哉」。乾坤相併，俱生合於一元，故萬一千五百二十筴皆受始於乾，由坤而生也。天地既分，陽升陰降，坤為順，故「順承天」。「坤厚載物，德合無疆。」注：坤為大輿，故為載。「疆」，竟也。乾為德，坤為無疆，坤順承天，乾德合坤，故「德合無疆」。

The Commentary on the Form above (Tai I) explains the hexagram Kun: "How profound is the virtue of the Earth! All things receive their origin, and they follow and support the Heaven." Hui Dong's own commentary says that Kun represents the Earth, and the character "至" (profound) is composed of "一" (one), which refers to the Earth. Therefore, it is said "how profound." The Heaven and the Earth are both generated together and meet at the same origin, so although the 11,520 lines of the divination are all originated from the Heaven, they can only be generated through the Earth. After Heaven and Earth have been differentiated, the Yang energy rises and the Yin energy descends. The virtue of the Earth is to be yielding, hence it is said "yielding to the Heaven." The text says "The Earth is thick and carries things; its virtue combines without limit." Hui Dong's own commentary says that the Earth is represented by a large cart, hence the meaning of "carries"; "limit" is interpreted as boundary. The Heaven has virtue, the Earth has no limit. The Earth yields to the Heaven, so the virtue of the Heaven combines with the Earth, hence it is said "virtue combines without limit."

「含弘光大，品物咸亨。」注：「弘」，含容之大也。「光大」謂乾坤含光大，凝乾之元，終於坤亥，出乾初子，天地交，萬物通，故「品物咸亨」。「牝馬地類，行地無疆。」注：地用莫如馬，故曰「地類」。順而健，故曰「行地無疆」。「柔順利貞，君子攸行。」注：謂坤爻本在柔順陰位，利正之乾，則陽爻來據之，故曰「君子攸行」。

The transmission says, "Containing and embracing, radiating brilliance and grandeur, all things are harmonious and prosperous." The self-commentary explains, "Embracing" refers to the capacity to include and encompass vastness. "Radiating brilliance and grandeur" means that the Earth (Kun) contains the radiance and grandeur of Heaven (Qian), gathering the vital energy of Heaven's origin, reaching the亥 position where it concludes, and then regenerating from the initial line (Zi position) that Heaven has taken. Heaven and Earth interact, and all things are connected, hence "all things are harmonious and prosperous." The transmission says, "A female horse, belonging to the earth, can travel without boundaries." The self-commentary explains that there is no more convenient means of land travel than a horse, hence it belongs to the earth category. A female horse is gentle yet strong, hence it can "travel without boundaries." The transmission says, "Flexible, smooth, and upright, the gentleman proceeds." The self-commentary explains that the lines of the Earth (Kun) are inherently in the gentle and yin position, suitable for returning to the yang position of Heaven. Thus, the yang line descends to occupy the position of the Earth, hence "the gentleman proceeds."

「先迷失道，後順得常，西南得朋，乃與類行，東北喪朋，乃終有慶。」注：乾為道，坤為常。未西南陰類，故「乃與類行」。喪朋從陽，故「乃終有慶」，陽稱慶也。虞氏謂陽得其類，月朔至望從震至乾，與時偕行，故「乃與類行」；陽喪滅坤，坤終復生，謂月三日震象出庚，故「乃終有慶」。「安貞之吉，應地無疆。」注：坤道至靜，安於承天之正，陽出初震，震為應，故「應地無疆」。

The transmission says, "First losing the way, then following the usual course, gaining friends in the southwest, thus going with like-minded ones, losing friends in the northeast, yet finally achieving a celebration." The self-commentary explains: Qian represents the way, Kun represents the constant. The Earthly Branch position of Wei is in the southwest, belonging to the yin category, so it says "going with like-minded ones." Losing the yin friends and returning to the yang, thus "finally achieving a celebration," because yang is what brings celebration. Yu Fan, following the method of Najia stem assignment, explains: yang gaining its like is from the first to the third line, emerging from the Geng direction with the Zhen trigram, growing until the fifteenth day when the Qian trigram is full, from the new moon to the full moon, moving in harmony with time, thus "going with like-minded ones." When yang is exhausted and the Kun trigram disappears, Kun ends and is reborn—meaning the next month's third day, the Zhen trigram again emerges from Geng—thus "finally achieving a celebration." The transmission says, "The auspiciousness of maintaining sincerity, responding to the earth without limits." The self-commentary explains: the Kun path reaches its utmost stillness, remaining tranquil in the proper position of receiving the heavens; yang qi arises from the first line's Zhen trigram, Zhen being the trigram of response, thus "responding to the earth without limits."

疏：「坤為」至「承天」○地稱一者，亦謂天地皆始於一。《說文》曰：「至，從高下至地，從一。」一猶地也。故乾稱大，坤稱至。「乾坤相併俱生」，《乾鑿度》文。「易有太極」，極即一也；「是生兩儀」，兩儀天地也，故云「相併俱生」。何休《公羊》注云：「元者，氣也，天地之始也。」故云「合於一元」。

Hui Dong first made his own annotations on the passage from "Kun" to "Cheng Tian." He explains that the earth is called "one" because both heaven and earth originate from "one." The "Shuo Wen Jie Zi" says: "The character 'zhi' (至) is shaped like a bird descending from a high place to the ground, and the character form includes 'one.'" This "one" represents the earth. Therefore, the "Qian" hexagram is called "Da Zai" (great), and the "Kun" hexagram is called "Zhi Zai" (highest). The phrase "Qian and Kun arise together" comes from the "Qian Zao Du." The "Xì Cí" says, "The Book of Changes has the Tai Ji," and "Tai Ji" is "one"; it also says, "from which the two principles (liang yi) arise," and the two principles are heaven and earth. Therefore, Qian and Kun are generated together. He Xiu's commentary on the "Gong Yang Zhuan" says, "Yuan is qi, the beginning of heaven and earth." Therefore, the commentary says, "they converge on the same Yuan."

《素問》曰：「天氣始於甲，地氣始於子。」甲子初九為乾之元，即坤之元也。《三統暦》曰：「陰陽合德，氣鍾於子，化生萬物。」故萬一千五百二十筴皆受始於乾，由坤而生也。「天地既分」而下，亦約《乾鑿度》而為言，彼文云：「太極分而為二，故生天地，輕清者上為天，濁重者下為地。」是天地既分之初，即具升降之理，坤之所以順承天也。

The Huangdi Neijing · Suwen says: "The heavenly qi begins with Jia, and the earthly qi begins with Zi." The initial nine of Jiazi, which is the beginning of Qian, is also the beginning of Kun. The San Tong Li says: "Yin and yang virtue harmonize, and qi gathers at the Zi position, giving rise to all things." Therefore, although the number of ten thousand one thousand five hundred twenty策 all originate from Qian, they are actually produced by Kun. The annotation "Heaven and earth have already been divided" and following is a summary of the argument in the Qian Zao Du. There it says: "The Taiji splits into two, thus giving birth to heaven and earth; the light and clear rises to become heaven, and the heavy and turbid sinks to become earth." This shows that at the very beginning when heaven and earth were just divided, the principle of rising and descending was already present, which is precisely why Kun is able to follow and support heaven.

○「坤為」至「無疆」○「坤為大輿」，《說卦》文。輿所以載物，坤主載，故取義於此。「疆，竟」，《小爾雅》文。昭元年《公羊傳》曰：「疆運田者何？與莒為竟也。」何休注亦云：「疆，竟也。」「坤為無疆」，虞義也。上云「乃順承天」，坤承乾而乾與之合德，故「德合無疆」也。

The passage from "Kun as" to "without boundaries" states that "Kun represents a large chariot" comes from the "Shuo Gua." A chariot is used to carry things, and since Kun governs bearing and carrying, it is taken as an image. The character "jiang" is interpreted as "jìng," meaning boundary, as found in the "Xiao Er Ya." In the first year of Zhao Gong's reign, the "Gongyang Zhuan" says: "What does 'jiang yun tian' mean? It refers to setting the boundary with the state of Ju." He Xiu's commentary also says "jiang is jìng." "Kun as without boundaries" is Yu Fan's view. The previous text says "it follows and supports Heaven," since Kun serves under Qian, Qian then harmonizes with it in virtue, hence saying "virtue harmonizes without boundaries."

○「弘含」至「咸亨」○此虞、荀義也。《釋詁》曰：「弘，大也。」弘有容義，又有廣義，故曰「含容之大」也。「凝乾之元，終於坤亥」，皆謂坤含乾也。出乾初子始交於坤，化生萬物，萬物棣通，故「品物咸亨」。

The explanation from "Hong Han" to "Xian Heng" is based on Yu Fan and Xun Shuang. The "Er Ya · Shi Gu" says: "Hong means great." The character "Hong" has the meaning of containing and also of being broad and extensive, so the commentary says "inclusive and vast." What is said as "the gathering of the vital energy of Qian, reaching the position of Hai in Kun and thus concluding" refers to Kun containing Qian. From the initial line position of Zi in Qian, the beginning arises and interacts with Kun, giving birth to all things, and all things are fully realized, hence it is said "all things are harmoniously prosperous."

○「地用」至「無疆」○「地用莫如馬」，《漢書·食貨志》文。馬行於地者，故曰「地類」。坤為牝，乾為馬，牝馬順而健，乾坤合德之象，故「行地無疆」。○「謂坤」至「攸行」○此《九家》義也。虞注下繫云：「乾六爻二四上非正，坤六爻初三五非正。」故言坤爻本當在柔順陰位，利居乾之二四上則得正，故曰「利正之乾」。乾來居坤初三五之位，則六爻皆正矣。君子謂陽爻，乾來據坤，故「君子有攸往」也。

The passage from "Shu" "Di Yong" to "Wu Jiang" states, "There is no more convenient means of travel on the ground than a horse," which is cited from the "Food and Goods Chapter" of the "Book of Han." A horse moves on the ground, so it belongs to the category of earth. The trigram K'un represents the female and the yin, while the trigram Qian represents the horse. A female horse is both gentle and strong, embodying the harmonious qualities of K'un and Qian, hence the saying "traveling on the earth without bounds." The passage from "Shu" "Wei K'un" to "You Xing" is based on the "Nine Schools of the Yi." Yu Fan's commentary on the lower part of the "Great Treatise" states, "Among the six lines of Qian, the second, fourth, and top lines are not in the correct position; among the six lines of K'un, the first, third, and fifth lines are not in the correct position." Therefore, the lines of K'un should be in the soft and yin positions, and they should move to the second, fourth, and top positions of Qian to achieve correctness. This is called "beneficial for the correct position of Qian." When the lines of Qian descend to occupy the first, third, and fifth positions of K'un, all six lines become correct. The gentleman refers to the yang lines. When the lines of Qian come down to occupy the positions of K'un, it is said, "the gentleman has a destination to go to."

○「乾為」至「有慶」○「乾為道」，虞義也；「坤為常」，荀義也。坤消乾毀，故「先迷失道」；後順於主，合於常道，故「後順得常」。未本坤之正位，故曰「陰類」。《郊特牲》曰：「天地合而後萬物興焉。」沖丑承乾以合於子，則十二爻皆和會，歷家以之合辰，樂家以之合聲，中和之道行，化育之功茂，故「乃終有慶」。「陽稱慶」亦虞義，喪朋從陽，故稱慶也。

The commentary from "Qian represents" to "there is celebration" states: "Qian represents the Way" is Yu Fan's view, and "Kun represents the constant" is Xun Shuang's view. When the energy of Kun increases, the body of Qian diminishes, hence "first losing the Way." Later, returning to obey the ruler, conforming to the constant Way, hence "later following and attaining the constant." The branch position Wei is originally the proper position of Kun, thus called "yin type." The "Rites of the Sacrificial Ceremony" says: "After heaven and earth interact, all things arise." The opposing branch of Wei is Chou, Chou is supported by Qian and combines with Zi, thus the twelve lines harmonize with each other: astronomers use this to determine the twelve divisions of the sky, musicians use this to harmonize sounds, the principle of middle harmony is promoted, the nurturing power is flourishing, hence "finally there is celebration." "Yang talent is celebrated" is also Yu Fan's view—losing the yin companions and returning to Yang, hence called celebration.

「虞氏」以下據納甲為言。「陽得其類」謂一陽以至三陽成也。月朔至望，乾體已就，「終日乾乾，與時偕行」，故「乃與類行」。「陽喪滅坤」，謂乙癸也。「坤終復生」，五六三十，終竟復始，三日而震象出庚，乾之餘慶，故「乃終有慶」也。○「坤道」至「無疆」○坤靜故安，又坤道以承天為正，故「安於承天之正」。陽出初震，震同聲相應，故為應。坤為地，初爻交坤，故「應地無疆」也。

The text below "Yu Shi" is based on the method of Najia. "Yang gets its kind" refers to the growth of one yang to three yang, completing the structure of the Qian hexagram. From the new moon to the full moon, the structure of Qian is already complete, which corresponds to the meaning of "all day being diligent" in the line "Qian Three" and "moving with the times" in the Wenyan commentary, hence saying "then it moves with its kind." "Yang loses and extinguishes Kun" refers to the two yang stems, Yi and Gui, incorporated into Kun. "Kun ultimately regenerates" means that the fifth and sixth lines multiplied together make thirty, completing the thirty days of a month and then beginning anew. On the third day, the trigram Zhen appears in the direction of Geng, which is the remaining blessing left by Qian, hence saying "then there is ultimately celebration." The following explanation from "Kun Dao" to "no boundary" states: Kun is characterized by stillness, hence "peace"; Kun's way is to serve heaven as its proper position, hence "peacefully occupying the proper position under heaven." Yang energy arises from the first line's Zhen trigram, and Zhen has the meaning of mutual resonance, hence taking the "response" image. Kun is earth, and the first line interacts with Kun, hence "responding to the earth without boundary."