The Book of Changes: Upper Commentary on the Hexagrams · Zhun

「屯，剛柔始交而難生，動乎險中，大亨貞，雷雨之動滿形。」注：乾剛坤柔，乾二五之坤，是剛柔始交也。成坎險，故難生。九二降初，動乎險中。三之正，故「大亨貞」。屯者，盈也，故稱滿。坤為形，雷動雨施，品物流形，故「滿形」，俗訛為「盈」。「天造草昧，宜建侯而不寧。」注：「造」，造生也；「草」，草創物也。乾始交坤，坤冥為昧，故「天造草昧」。震位承乾，建侯扶屯。三反正成既濟定，故曰「不寧」，言寧也。

The Commentary on the Upper Book of the Changes explains the hexagram Zun: "Zun, the beginning of the union of the strong and the weak, and the emergence of difficulty. Movement occurs within danger, great success through uprightness, the movement of thunder and rain fills the form." Hui Dong's own commentary says: The trigram Qian represents the strong, and the trigram Kun represents the weak. The second and fifth lines of Qian move into the position of Kun, which is exactly where the strong and the weak begin to unite. When they unite, they form Kan, which represents danger and difficulty, so difficulty arises. The line Nine in the Second descends to the first position, moving within danger. The line Nine in the Third changes to the correct position, hence it is said "great success through uprightness." The hexagram Zun has the meaning of fullness, so it is called "full." The trigram Kun represents form, thunder moves and rain is applied, and all things flow and take shape, hence it is said "filling the form"; the common transmission mistakenly writes "full" instead of "filling." The text says "Heaven creates the beginning of things, suitable for establishing princes but not for peace." Hui Dong's own commentary says: "Create" means to generate, "grass" means the initial creation of all things. Qian begins to unite with Kun, and Kun is dark and thus called "mist." Therefore, it is said "Heaven creates the beginning of things." The trigram Zhen is in the position of the eldest son and supports Qian, which is suitable for establishing princes to assist in the difficulty of Zun. The line Nine in the Third returns to its correct position and forms the completed situation, hence it is said "not peace" — this "not peace" refers to peace.

疏：「乾剛」至「為盈」○「乾剛坤柔」，《雜卦》文。乾二五之坤，是乾始交坤，故云「剛柔始交」也。成兩坎，天險地險，故云「坎險」。坎者，陷也，陽陷陰中，故云「難生」。《春秋說題辭》曰：「易者氣之節，上經象天，下經計歷，文言立符象，岀期節，彖言變化，繫設類跡。」彖言變化，故彖傳皆言之卦，下放此。卦自坎，九二降初，坎險震動，故「動乎險中」，中謂二也。三變之正成既濟，故「大亨貞」。「屯者，盈也」，《序卦》文。盈天地之間者唯萬物，故云盈也。「坤為形」已下，虞義也。俗訛為盈，盈滿同義，滿下不合迭盈字，今從虞氏本改為形也。

Hui Dong himself made a separate commentary, first commenting on the passage from "Qian" to "as full" in the primary hexagram. The phrase "Qian is strong and Kun is yielding" comes from the "Zagua Commentary." When the second and fifth lines of Qian move into the position of Kun, this marks the beginning of the union between Qian and Kun, hence "the beginning of the union between strong and yielding." After the union, two Kan trigrams are formed, symbolizing the dangers of heaven and earth, hence "Kan danger." The meaning of Kan is to fall into, with the yang line falling into the yin line, hence "difficulty arises." The "Chunqiu Shetici" says: "The Book of Changes is the regulation of qi: the upper part takes the image of heaven, the lower part calculates the calendar; the "Wenyang" establishes the symbolic signs and marks the periods and seasons; the "Tuan" discusses change, and the "Xici" establishes categories and traces." Since the "Tuan" discusses change, all the "Tuan" commentaries should discuss hexagram changes, following this pattern. This hexagram comes from Kan, with the second line moving down to the first position, resulting in Kan danger and Zhen movement, hence "movement within danger," where "middle" refers to the second line. The third line changing to become correct forms the "Ji Ji" hexagram, hence "great success and uprightness." The phrase "Zun is full" comes from the "Xugua Commentary": the only things filling the heavens and earth are myriad things, hence the term "full." "Kun is form" is based on Yu Fan's interpretation. Commonly transmitted texts mistakenly write "full" instead of "form." Since "full" and "fullness" have the same meaning, the character "full" should not be repeated under "fullness," so now we follow Yu Fan's version and change it to "form."

○「造造」至「寧也」○此荀、虞義也。屯者物之始生，故云「造」。「造」，生也，陽造陰化，王砅《玄珠密語》曰「陽為造生，陰為化源」是也。《序卦》曰：「屯，物之始生。」乾始交坤，故云「草創物」。坤納乙癸，月三十日晦，《釋言》曰：「晦，冥也。」晦冥同義，故云「坤冥為昧」，昧亦冥也。震長子繼世，故承乾得正得民，是建侯扶屯之事。三已正，六爻得位，萬國咸寧，故曰「不寧」。不寧為寧，猶言不顯為顯，此古訓也。

The explanation from "Zao Zao" to "ning ye" is based on Xun Shuang and Yu Fan. "Zun" refers to the initial stage of all things beginning to grow, hence "zao" (creation). "Zao" is interpreted as "to give birth": yang is the force of creation, while yin is the source of transformation, as Wang Bing's "Xuan Zhu Mi Yu" states, "Yang is the power of creation, yin is the source of transformation." The "Xu Gua Zhuan" says, "Zun is the beginning of all things." When Qian begins to interact with Kun, it is said "to create all things." Kun includes the heavenly stems Yi and Gui, and each month has thirty days, ending at "hui," which according to "Er Ya · Xie Yan" means "darkness." "Hui" and "ming" have the same meaning, so it is said "Kun is dark and thus becomes 'mei' (darkness)," where "mei" is equivalent to "ming." Zhen is the eldest son, who inherits the family business, thus being able to serve Qian and gain correctness and the people, which is precisely establishing feudal lords to assist in the difficulties of Zun. When the ninth line in the third position has returned to correctness, all six lines are in their proper positions, and the world is at peace, hence "buniang" (not peaceful). "Buniang" is actually "ning" (peaceful), just as the "Book of Poetry" says "buxian" (not prominent) is actually "xian" (prominent), which is a common method of interpretation used by ancient scholars.

「蒙，山下有險，險而止，蒙。蒙亨，以亨行時中也。」注：險坎止艮。卦自艮來，三之二為剛中，變之正為柔中，故「以亨行時中」。《中庸》曰：「君子而時中。」「匪我求童蒙，童蒙求我，志應也。」注：五變上動體坎，坎為志，故曰「志應」，謂五應二。「初筮告，以剛中也。再三瀆，瀆則不告，瀆蒙也。」注：二以剛居中，故告；變之正除師禮，故不告。「蒙以養正，聖功也。」注：體頤故養。二志應五，五之正，反蒙為聖，故曰「聖功」，五多功也。

The Commentary on the Upper Treatise explains the Hexagram of Enlightenment: "Enlightenment, mountain beneath danger, danger and stopping, enlightenment. Enlightenment is harmonious because it acts at the right time and in the middle." Hui Dong's self-commentary says: "Danger" refers to Kan, "stopping" refers to Gen. The primary hexagram comes from Gen, with the third line moving down to the second position, thus the yang line is in the central position; if it changes to the correct position, then the yin line is in the central position: thus it says "acting harmoniously at the right time and in the middle." The Doctrine of the Mean says: "A gentleman acts at the right time and in the middle." The text says: "Not I seeking the child, but the child seeking me, the will corresponds." Hui Dong's self-commentary says: when the fifth line changes and the top line moves, it forms the structure of Kan, which represents the mind and will, thus it says "the will corresponds," referring to the correspondence between nine five and nine two. The text says: "The first divination tells, because of the strong line in the middle. If repeated, it is a violation, and violation leads to no response, violation of enlightenment." Hui Dong's self-commentary says: nine two, with the strong line in the middle, thus is willing to tell; if it changes to the correct position, it becomes the same as yin, and should remove the teacher-student ritual, thus does not tell. The text says: "Cultivating the right path in enlightenment is the sacred achievement." Hui Dong's self-commentary says: from two to the top, there is the image of Yi, which governs nourishment, thus it says "nourishing." Nine two corresponds with nine five in the will, nine five changes to the correct position, and the darkness turns into illumination, thus it says "sacred achievement"; the Great Treatise mentions "the fifth line has many achievements."

疏：「險坎」至「時中」○《說卦》曰：「坎，險也；艮，止也。」注云「險坎止艮」，先言險而後言止者，易氣從下生也，彖傳例皆然，下放此。「時」者，變動不居之義。二有師道，剛中謂九居二也；又有婦道，變之正，故曰柔中也。二剛則五柔，二柔則五剛，二五應剛柔接，故「以亨行時中」也。引《中庸》者，言執中有權也。

Hui Dong first explained the passage from "danger in the Kan" to "the middle way." The "Say on the Hexagrams" states: "Kan represents danger, Gen represents stopping." The annotation writes "danger refers to Kan, stopping refers to Gen." First danger is mentioned and then stopping, because the energy of the Book of Changes arises from the lower to the upper, and this is the standard for the Commentary on the Judgment. The following hexagrams follow the same pattern. "Time" refers to something that is constantly changing. The second line has the way of being a teacher, meaning that a yang line in the second position is called "strong and central." It also has the way of being a wife, and when it changes to become correct, it becomes "soft and central." If the second line is strong, the fifth line is soft; if the second line is soft, the fifth line is strong. The second and fifth lines correspond, and the strong and soft connect, so it is said "by following the way of success, one acts in the middle way." Quoting a sentence from the "Doctrine of the Mean," it means that holding to the middle path should be flexible and adaptable.

○「五變」至「應二」○「坎為志」，虞義也。二體坎，五變上動亦體坎，坎為志，故云「志應」。嫌二求五，故云「五應二」。○「二以」至「不告」○二剛中有師道，故告。變之正與陰同類，當除師學之禮，故不告也。《尚書大傳》曰：「散宜生、閎夭、南宮适三子者，相與學訟於太公。太公見三子，知三子之為賢人，遂酌酒切脯，除師學之禮，約為朋友。」是除師禮之事也。

The commentary from "Five Changes" to "Should Two" states: "Kan represents the will" is Yu Fan's view. Nine Two originally belongs to the Kan trigram. After the fifth line changes and the top line moves, it also becomes the Kan trigram. Since Kan represents the mind and will, it is said "will corresponds." To avoid misunderstanding that Nine Two is seeking Nine Five, it is specifically stated "Nine Five responds to Nine Two." The commentary from "Two with" to "does not inform" states: Nine Two is strong and in the center, possessing the way of a teacher, so it is willing to inform. Once it changes to become correct, it becomes similar to the yin lines, and thus should remove the teacher-student etiquette, so it does not inform anymore. The "Great Transmission of the Book of Documents" records: "San Yisheng, Hong Yao, and Nan Gong Shi all asked Tai Gong about legal cases. When Tai Gong saw the three, he knew they were all virtuous men, so he poured wine, cut meat, removed the teacher-student etiquette, and became friends with them." This is what is called removing the teacher-student etiquette.

○「體頤」至「功也」○此釋利貞也。二至上有頤象，頤者，養也。《序卦》曰：「頤，養正也。」虞彼注云：「謂養三五，五之正為功，三出坎為聖，故由頤養正。」虞謂與蒙「養正聖功」同義也。《洪範》休徵曰「聖，時風若」，咎徵曰「蒙，恆風若」，是蒙與聖反也。《乾鑿度》九五為聖人，陰反為陽，猶蒙反為聖，故曰「聖功」。《呂氏春秋》曰：「學者師達而有材，吾未知其不為聖人。」是也。「五多功」，下繫文。不言二之正者，二養正也。

The explanation from "Body and Nourishment" to "Achievement" discusses the meaning of "favorable to uprightness" in the Hexagram Statement. From the Second Line to the Top Line, there is the image of Nourishment, which means to cultivate. The "Sequence of Hexagrams" says: "Nourishment is to cultivate the right path." Yu Fan explains this by saying: "This refers to cultivating the Third Line and the Fifth Line; the Fifth Line returning to the right path is achievement, and the Third Line emerging from the Water Trigram becomes a sage, so it is said that through nourishment, the right path is cultivated." Yu Fan believes this is similar in meaning to the "Zhouyi" statement "Meng (Obstinacy) is to cultivate the right path, which is the achievement of sages." The "Shangshu · Hongfan" discusses auspicious signs, saying "if a sage is present, then the wind is harmonious and the rain is timely," and discusses ominous signs, saying "if there is obscurity, then the wind does not cease for a long time." This shows that Meng (Obstinacy) and Sagehood are opposites. The "Qianzuo Du" takes the Fifth Line as the sage, with Yin turning into Yang, just as obscurity turns into sagehood, so it is called "sage achievement." The "Lüshi Chunqiu" says: "A person seeking learning who can find a wise teacher and possesses talent, I do not believe he cannot become a sage." This is exactly the meaning. "Five Lines Bring Achievement" comes from the lower part of the "Xici." It does not mention the Second Line returning to the right path because the Second Line is responsible for cultivating the right path.

「需也，險在前也。」注：險在前，故不進。「剛健而不陷，其義不困窮矣。」注：剛健，乾也；坎為陷。乾知險，需時而升，故不陷。陽陷為困。「需有孚光」句，「亨貞吉，位乎天位，以正中也。利涉大川，往有功也。」注：五多功，故「往有功」。

The Commentary on the Hexagram Need (Xu) in the Upper Classic says: "Need means that danger is ahead." Hui Dong's own note explains: danger is blocking the way in front, so there is no advancement. The text says, "Strong and vigorous yet not falling into danger, its meaning is not to be inpredicament or destitution." Hui Dong's note explains: "Strong and vigorous" refers to Qian, and Kan represents falling into danger. Qian can foresee danger and wait for the right time to rise, thus not falling into peril; only when a Yang line falls into danger is it calledpredicament. The text says, "Need with sincerity brings light." Hui Dong here marks a "sentence" at the word "light," indicating a pause after "light." Then it continues, "Smooth and upright, auspicious, because it is in the position of Heaven's position, being upright and central. Beneficial for crossing great rivers, going forward brings merit." Hui Dong's note explains: The Classic of Changes says "the fifth line brings much merit," hence going forward brings merit.

疏：「險在」至「不進」○《雜卦》曰：「需，不進也。」虞注云：「險在前也，故不進。」○「剛健」至「為困」○「大哉乾元，剛健中正」，內體乾，故知剛健為乾。《說卦》「坎，陷也」，故知坎為陷。《繫下》云：「乾，天下之至健也，德行恆易以知險。」險在前，需時而升，故不困窮也。《太玄》「凖，需也」，其詞曰：「陽氣能剛能柔，能作能休，見難而縮。」是也。○「五多」至「有功」○「五多功」，《下繋》文。二往居五，故「往有功」。

Hui Dong explained independently. First, he discussed from "danger is in front" to "not advancing": The "Zagua Transmission" says "Need is not advancing," and Yu Fan's commentary says "danger is in front, so not advancing." Next, he discussed from "strong and vigorous" to "becoming困": The "Wenyan" of the "Qian" hexagram says "How great is Qian Yuan, strong and vigorous, upright and proper." The inner trigram of "Need" is exactly the Qian trigram, so "strong and vigorous" refers to Qian. The "Shuogua" says "Kan is the trigram of danger," so Kan represents danger. The "Xici Xia" says: "Qian is the most strong and vigorous in the world, its virtue is constant and easy, thus it can discern dangers." When danger is in front, waiting for the right time before ascending, thus not falling into destitution. Yang Xiong's "Tai Xuan" uses "Zhen" as the first to correspond with the "Need" hexagram. Its text says: "Yang energy can be strong and also flexible, can initiate and also stop, when encountering difficulties it retreats." This is exactly the meaning. Finally, he discussed from "five has many achievements" to "there is achievement": "Five has many achievements" comes from "Xici Xia." The Nine in the Second moves forward to occupy the fifth position, thus saying "going forward has achievement."

「訟，上剛下險，險而健，訟。」注：險而健謂二四。「訟有孚」句，「咥惕」句，「中吉，剛來而得中也。」注：三之二。「終凶，訟不可成也。」注：失位不變，故訟成。「利見大人，尚中正也。」注：中正謂五。「不利涉大川，入于淵也。」注：坎在下為淵。

The Commentary on the Hexagram上传 explains the Hexagram of Strife: "Strife arises when the upper is strong and the lower is dangerous; dangerous yet strong, hence strife." Hui Dong notes: "Dangerous yet strong refers to the lines Nine in the Second and Nine in the Fourth." The text "Strife, with sincerity" is one sentence, "biting and being cautious" is another sentence—these two "sentence" markers are Hui Dong's division. Following this, it says "middle good, because the strong line comes and occupies the center"—Hui Dong notes: this refers to the line Nine in the Third moving down to the second position. The text "eventually bad, because strife cannot be resolved" is explained by Hui Dong: all the lines are out of position and unwilling to change to the correct position, thus the matter of strife becomes settled. The text "favorable to see a great man, because of the middle and correctness" is explained by Hui Dong: middle and correctness refers to Nine in the Fifth. The text "unfavorable to cross a great river, entering the abyss" is explained by Hui Dong: the Trigram Kan is in the lower trigram, which is the image of a deep abyss.

疏：「險而」至「二四」○所以致訟，二四也。二體坎故險，四體乾故健。○「三之二」○卦自遯，三之二，在內曰來。○「失位」至「訟成」○訟成謂獄訟成也。《九家》曰：「初二三四皆不正，以不正故訟。初變『不永所事』，二變『無眚』，三變『食舊德』，四變『安貞吉』。」以訟不可成，利變之正，不變則終凶也。○「中正謂五」○五象傳曰：「訟元吉，以中正也。」故知中正謂五。○「坎在下為淵」○此荀義也。

Hui Dong explains the text. First, he comments on the part from "dangerous and strong" to "second and fourth": the cause of disputes is the lines nine in the second and nine in the fourth. Nine in the second is in the Kan trigram, hence dangerous; nine in the fourth is in the Qian trigram, hence strong. Next, he comments on "three comes to two": the primary hexagram comes from the Duan hexagram. The third line moves down to the second position. Any movement from the outer trigram to the inner trigram is called "coming". Then he comments on "losing position" to "dispute arises": "dispute arises" refers to a case being brought to court. The Nine Schools Commentary says: "the first, second, third, and fourth lines are all not in the correct position, because being not in the correct position causes disputes. If the first line changes, the line statement becomes 'not prolonging the matter'; if the second line changes, it becomes 'no calamity'; if the third line changes, it becomes 'eating old virtue'; if the fourth line changes, it becomes 'steadfastness is auspicious'. Since disputes should not be brought to court, each line should change to return to the correct position. If they do not change, they will eventually result in misfortune. Finally, he comments on "the Kan trigram below is a deep pool": this is the view of Xun Shuang.

「師，眾也；貞，正也。能以眾正，可以王矣。」注：坤，眾也；坎亦為眾，故云「師，眾也」。二失位，變之五為比，故「能以眾正，可以王矣」。「剛中而應，行險而順。」注：據卦變。「以此毒天下而民從之，吉又何咎矣。」注：謂二也。坎為毒，毒，治也。用師以毒天下，群陰順從，吉又何咎也。

The Commentary on the Form above, explaining the Hexagram 8 (The Army): "The Army, refers to the multitude; 'Zhen' means correctness. If one can lead the multitude with correctness, he may become a king." Hui Dong's own note: The Hexagram 6 (Earth) represents the multitude, and the Hexagram 2 (Water) also represents the multitude, so it is said "The Army is the multitude." The line Nine in the Second is out of its proper position, but when it moves up to the fifth position, it becomes the Hexagram 3 (Following), so it is said "If one can lead the multitude with correctness, he may become a king." The passage says "Strong and central, and responding; proceeding through danger with smoothness," Hui Dong's note: This is based on the transformation of the hexagram. The passage says "By this means, the whole world is governed, and the people follow; it is auspicious, and what fault could there be?" Hui Dong's note: This refers to the line Nine in the Second. The Hexagram 2 (Water) is "toxin," but here "toxin" is interpreted as governance; using the strategy of warfare to govern the world, the multitude of yin lines follow in obedience, thus naturally achieving auspiciousness, and what fault could there be?

疏：「坤眾」至「王矣」○「坤，眾也」，《說卦》文。《晉語》曰：「坎，水也，眾也。」故知坎亦為眾也。「二失位」已下，虞義也。彖曰「貞丈人」，二中而不正，故失位。上之五體比，得正得中，「徵」之為言正也，以師正天下，故云「能以眾正，可以王矣」。○「據卦變」○蜀才注曰：「此本剝卦，上九降二，六二升上，是剛中而應，行險而順也。」

Hui Dong first explained the passage from "Kun is the people" to "he can become king." "Kun is the people" comes from the "Shuo Gua." The "Guoyu · Jin Yu" says: "Kan is water, also the people." From this we know that Kan is also the people. The part below "two is out of position" is based on Yu Fan. The hexagram says "zheng zhangren," and nine two is in the middle but not in the correct position, so it is said to be out of position. When it rises to the fifth position, it forms the hexagram "Bi," which is both correct and in the middle. The character "zheng" means "correct," and using military force to correct the world is called "can use the people to be correct, thus he can become king." Then he explained the sentence "based on the change of the hexagram." Shucai's annotation says: "This hexagram originally comes from 'Bo.' The upper nine descends to the second position, and the six two ascends to the upper position, thus forming an image of a strong middle with a response and moving through danger while being able to be smooth."

○「謂二」至「咎也」○長子帥師，故毒天下謂二。「坎為毒」，虞義也；「毒，治」，馬義也。凡藥之攻疾者謂之毒藥，《周禮》醫師聚毒藥是也。用師旅以除暴，猶用藥石以除疾，故《呂氏春秋》論兵曰：「若用藥者，得良藥則活人，得惡藥則殺人。義兵之為天下良藥也，亦大矣。」是毒天下為治疾之義也。上云「能以眾正，可以王矣」，王者天下所歸往，二以長子帥師，五陰順從，故「毒天下而民從之，吉，又何咎矣」。

The commentary from "to 'saying two'" to "fault" states that the line statement mentions "the eldest son leads the army," so "poisoning the world" refers to the second line, nine two. "Cann is poison" is Yu Fan's view, while "poison means to treat" is Ma Rong's view. All medicines used to treat illness are called poison drugs. The "Rites of Zhou" says that physicians gather poison drugs, which means this. Using military force to eliminate chaos is like using medicine to treat illness, so the "Book of Lord Li" discusses warfare and says: "It is like using medicine: obtaining good medicine can save people, obtaining bad medicine can kill people. Righteous warfare is the good medicine for the world, and its function is great." Thus, "poisoning the world" is indeed the meaning of treating illness. The previous text says "able to use many correct things, one can become king," where "king" means the people's return and allegiance. Nine two, as the eldest son, leads the army, and the five yin lines obey him, so it says "by this one can regulate the world and the people follow, obtaining good fortune, what fault is there?"

「比，吉也；比，輔也，下順從也。」注：下謂五陰。「原筮元永貞無咎，以剛中也。」注：剛中謂師二。「不寧方來，上下應也。」注：上謂三四五，下謂初。「後夫凶，其道窮也。」注：上為窮。

The Commentary on the Images, transmitted, explains the hexagram "Comparison": "Comparison is auspicious; comparison means assistance, with the lower following." Hui Dong's own note says: "Lower" refers to the five yin lines. The text says, "Original divination, original, enduring, sincere, no fault, because of the strong and central line," and Hui Dong's note explains: the "strong and central line" refers to the nine two of the hexagram "Army." The text says, "Those who are not at peace will come, because the upper and lower lines correspond," and Hui Dong's note explains: "Upper" refers to the third, fourth, and fifth lines, while "lower" refers to the first line. The text says, "The one who comes later will be inauspicious, because the path is exhausted," and Hui Dong's note explains: the top line is precisely the extreme point.

疏：「下謂五陰」○卦有五陰，一在上，四在下，而皆謂之下者，師上體坤。《繫上》曰：「天尊地卑，乾坤定矣。」是則天尊為上，地卑為下，故翼奉封事曰：「上方之情樂也，下方之情哀也。」孟康注謂陽為上、陰為下是也。此總卦義，故謂五陰為下。下傳分言之則有上下、後夫之殊也。

Hui Dong first explained the sentence "referring to the five yin lines below." The entire hexagram has five yin lines, one in the upper position and four in the lower trigram, yet they are all called "below." This is because the hexagram of "Military Campaign" which corresponds to the hexagram of "Comparison" has the upper trigram as坤 (Earth). The "Great Treatise" states: "Heaven is exalted and Earth is humble, thus the positions of Heaven and Earth are established." Since Heaven is exalted as above and Earth is humble as below, the official Wei Feng's memorial said: "The nature of the upper is joy, the nature of the lower is sorrow." Meng Kang's commentary, interpreting yang as above and yin as below, is exactly this meaning. Here, it is a general statement about the whole hexagram, so all five yin lines are called "below." However, in the following commentary on the judgment, there is a distinction between upper and lower, as well as the difference of "the one who comes later."

○「剛中謂師二」○蜀才注云：「此本師卦，六五降二，九二升五。」案九二剛中而不正，故「原筮元永貞」乃得「無咎」也。○「上謂」至「謂初」○據二升五時，三四五在上，初在下，二正五位，故「上下應」也。○「上為窮」○虞氏云：「迷失道，故其道窮。」

The explanation of the phrase "the yang in the middle refers to the Nine in the Second of the 'Military' hexagram" states: Shu Cai's commentary says, "This hexagram originally comes from the 'Military' hexagram. The Six in the Fifth descends to the Second position, and the Nine in the Second ascends to the Fifth position." Although the Nine in the Second is strong and in the middle, it is not in the proper position, so it must go through "the original divination is pure, enduring, and upright" before it can have no faults. The explanation of "above refers to the Third, Fourth, and Fifth lines, below refers to the First line" refers to the time when the Nine in the Second ascends to the Fifth position. At that time, the Third, Fourth, and Fifth lines are above, and the First line is below. The Nine in the Second corrects the Fifth position, so it is said that both above and below correspond. The final explanation "the top line is the extreme" states: Yu Fan says, the top line is confused and has lost the way, so its path has reached its end.

小畜。「柔得位而上下應之，曰小畜。」注：柔謂四，四為卦主，少者為多之所宗，故上下應之。「健而巽，剛中而志行，乃亨。」注：剛中謂五，坎為志，乃者難也。「密雲不雨，尚往也；自我西郊，施未行也。」注：尚往謂初二，不雨故施未行。

The hexagram "Xiao Xu" (Small Accumulation). The Commentary on the Judgment says: "When the flexible line is in the correct position and is responded to by the lines above and below, it is called 'Small Accumulation'." Hui Dong explains: "Flexible" refers to the line six in the fourth position; the line six in the fourth is the main line of the entire hexagram. The lesser side is honored by the greater side, so the five yang lines above and below all respond to it. The text says, "Strong and yielding, firm in the center and the will is carried out, thus it is harmonious." Hui Dong explains: "Firm in the center" refers to the line nine in the fifth position; the trigram Kan represents the mind and will, and the word "then" indicates difficulty. The text continues, "Dark clouds without rain, still going forward; from my western suburb, the application has not yet been carried out." Hui Dong explains: "Still going forward" refers to the lines nine in the first and nine in the second positions; although the clouds are dense, they have not yet become rain, so the grace has not yet been implemented.

疏：「柔謂」至「應之」○卦惟一陰，故為卦主，京氏謂「成卦之主」是也。「少者為多之所宗」，《京房易傳》文。宗，主也。一陰五陽，陰少陽多，故陰為陽主。王氏謂「體無二陰以分其應」，故上下應之是也。尋初二尚往而言上下應之者，畜道至上而成，五陽終為陰畜，卦所以名小畜也。

Hui Dong first explains the passage from "flexible" to "responding" section. The entire hexagram has only one yin line, so it is the main line that forms the hexagram. Jing Fang's concept of "the main line that forms the hexagram" refers to this. The phrase "the lesser side is honored by the greater side" comes from the "Jing Fang Yizhuan." "Zong" means the main line. With one yin and five yang lines, the yin is few while the yang is many, so the yin becomes the master of the yang. Wang Bi says that "there is no second yin line in the hexagram to divide the response of the many yang lines," so both above and below respond, which is exactly this meaning. As for the initial nine and the nine in the second position, which are clearly still moving upward, yet it is said that both above and below respond, this is because the principle of containment is completed only at the top line. The five yang lines are ultimately contained by this one yin line, hence the hexagram is called "Xiao Xu."

○「剛中」至「難也」○一陰劣，不能固陽，九五剛中，四與合志，同力畜乾，至上而成，其志得行，乃始亨也。「坎為志」，虞義也，上變體坎，故坎為志。「乃者難也」者，宣八年《公羊傳》曰：「乃者何？難也。」難猶重難，言非剛中而志行不能亨也。○「尚往」至「未行」○卦自需來，需者，乾升坎降。今上變為巽，則一陰為主而眾陽同應之，故能以小畜大。然初二體乾，初「復自道」，二「牽復」，故有尚往之象。雲行雨施，今不雨，故施未行也。

The explanation from "strong and central" to "difficult" states that a single yao of yin is too weak to hold back the many yangs; nine five is strong and central, and six four shares the same intention with it. Together they restrain the Qian trigram, and only when the top line is reached does the accomplishment occur, allowing six four's will to be carried out, thus beginning to achieve harmony. "Kan represents will" is Yu Fan's view: when the top line changes, it becomes the Kan trigram, so Kan represents will. The phrase "the character 'nai' indicates difficulty" comes from the "Gongyang Zhuan" of the year Xuan Gong eight: "What does 'nai' mean? It means difficulty." "Difficult" refers to being solemn and slow, meaning that without being strong and central and having one's will realized, harmony cannot be achieved. The explanation from "still going forward" to "not yet carried out" states: the primary hexagram comes from "Xu." "Xu" represents the image of Qian rising and Kan descending; now the top line changes to Xun, a yin line becomes the main line, and all the yang lines respond to it, thus being able to restrain a great one with a small one. However, the first and second lines are still within the Qian trigram. The first nine says "returning to the path," and the second nine says "pulling back and returning," thus showing a continuing upward trend. Clouds should bring rain, but now the clouds are dense without rain, so the grace has not yet been implemented.

「履，柔履剛也。」注：柔謂三，剛謂二，《兌》彖傳曰「剛中而柔外」。「說而應乎乾，是以履虎尾不咥人，亨。」注：乾履兌，兌說應之，故不咥人。「剛中正，履帝位而不疚，光明也。」注：剛中正謂五，五帝位，離為光明。以乾履兌，五剛中正，故「履帝位而不疚，光明」也。

The Commentary on the Judgment of the Upper Book explains the hexagram "Footsteps": "Footsteps mean the soft following the strong." Hui Dong's self-commentary says: "Soft" refers to the line six in the third position, and "strong" refers to the line nine in the second position. The Commentary on the Judgment of the hexagram "Lake" says "strong in the center and soft on the outside," which can be taken as evidence. The text says, "It is harmonious and responds to Heaven, thus treading on the tiger's tail without being bitten, leading to success." Hui Dong's self-commentary explains: Heaven is above and treads on Lake, Lake responds with harmony and joy, so the tiger does not bite. The text continues, "Strong, upright, treading the imperial position without guilt, it is brightness." Hui Dong's self-commentary explains: strong and upright refers to the line nine in the fifth position. The fifth position is the imperial position, and the trigram Li represents brightness. With Heaven treading on Lake and the line nine in the fifth position being strong, upright, and vigorous, it is said, "treading the imperial position without guilt, brightness."

疏：「柔謂」至「柔外」○虞氏據旁通坤柔乾剛，嗛坤籍乾，故柔履剛，且云兌為剛滷非柔，以柔為兌三者非是。尋兌之二陽為剛，非指三也。《兌》彖傳明言剛中柔外，則柔履剛為兌三之柔履二之剛明矣，虞氏非也。○「乾履」至「咥人」○義具履卦。

Hui Dong first explained the passage from "flexible" to "flexible outside." Yu Fan relied on the principle of mutual generation to explain the image, taking the Earth as flexible and Heaven as strong, and explained the Hexagram of Humility as the Earth relying on Heaven, thus forming "flexible on strong." He also said that the Lake is a salt land of strong and not flexible, believing that explaining "flexible" as the third line of the Lake is incorrect. However, upon closer examination, the two yang lines of the Lake are the so-called "strong," and this "strong" does not refer to the third line. The Commentary on the Judgment of the Lake clearly states "strong in the center and flexible outside," indicating that "flexible on strong" refers precisely to the flexible sixth line of the Lake stepping on the strong second line. Yu Fan's interpretation is therefore incorrect. The following explanation covers the passage from "Heaven stepping" to "biting people," whose meaning has already been discussed in the annotations of the Hexagram of Following.

○「剛中」至「明也」○此一節釋利貞之義。二五皆剛中而稱剛中正，故知謂五。以陽居五故履帝位，以上虞義也。三體離，離為日，故云光明。以乾履兌，兌為虎，五在乾體履危之象，故云疚。以其剛中得正，故「履帝位而不疚，光明」也。

This passage explains the meaning of the hexagram statement "favorable to uprightness." The second and fifth lines are both yang lines in the middle position, but the transmitted text specifically mentions "yang in the middle and upright," indicating it refers to the fifth line. A yang line in the fifth position is said to "step into the position of the sovereign." This is Yu Fan's interpretation. The third line is in the trigram of fire, which represents the sun, so it is said to "radiate brightness." By combining the trigrams of heaven and lake, lake has the image of a tiger, and since the fifth line is in the trigram of heaven, it is said to be stepping on a dangerous image, hence "suffering," which means illness. Because it is strong and upright, it can "step into the position of the sovereign without suffering and radiate brightness."

「泰，小往大來，吉亨，則是天地交而萬物通也。」注：乾二之坤五，坤五降乾二，是天地交。雲行雨施，品物咸亨，故萬物通。「上下交而其志同也。」注：二上交五，下交坎為志，否巽為同，故「上下交而其志同」。

The Commentary on the Upper Book of the Form explains the hexagram Tai: "Tai means small things go away and great things come in, which is auspicious and smooth. This is because heaven and earth interact and all things are connected." Hui Dong's own note says: The second line of Qian moves up to the fifth position of Kun, and the fifth line of Kun moves down to the second position of Qian. This is how heaven and earth interact. Thus clouds move and rain spreads, and all things are connected, so it is said "all things are connected." The text says "heaven and earth interact and their wills are the same." Hui Dong's note says: Nine Two interacts with Five, and Six Five interacts with Two. After the interaction, the hexagram becomes Kan, which represents the mind and will. In the related hexagram Po, there is Xun, which represents harmony and agreement. Therefore, it is said "heaven and earth interact and their wills are the same."

「內陽而外陰，內健而外順。」注：乾陽息內，坤陰消外，故「內陽而外陰」。乾健居正，坤順承天，故「內健而外順」。「內君子而外小人。」注：君子謂三，小人謂五。「君子道長，小人道消也。」注：陽息至三，故君子道長；至五成夬，故小人道消。

The transmission says, "The inner is yang and the outer is yin, the inner is strong and the outer is compliant." The self-commentary explains: Yang of Qian is in the inner trigram and grows, while yin of Kun is in the outer trigram and declines, hence "the inner is yang and the outer is yin." Qian is strong and vigorous, occupying the central position, while Kun is gentle and compliant, supporting heaven, hence "the inner is strong and the outer is compliant." The transmission says, "The inner is the gentleman and the outer is the petty person." The self-commentary explains: The gentleman refers to nine in the third line, and the petty person refers to six in the fifth line. The transmission says, "The way of the gentleman grows, and the way of the petty person declines." The self-commentary explains: Yang energy grows to the third line, hence the way of the gentleman increases; when it grows further to the fifth line, it becomes Guai, hence the way of the petty person declines.

疏：「乾二」至「物通」○卦乾下坤上，乾天坤地，乾二之坤五，坤五降乾二成坎離，天地以離坎交陰陽，故天地交。乾升曰云行，坤降曰雨施，雲雨澤物，品物咸亨，故萬物通，謂已成既濟也。《月令》孟春曰：「天氣下降，地氣上騰。」亦說天地交事。彼據二五易位之後而言，義並通也。俗儒謂三陽在下為下降，三陰在上為上騰，非也。

Hui Dong first explained the section from "Qian Second Line" to "Wu Tong." The primary hexagram is Qian below and Kun above, with Qian representing Heaven and Kun representing Earth. The second line of Qian moves up to the fifth line of Kun, and the fifth line of Kun moves down to the second line of Qian, forming the images of Kan and Li. Heaven and Earth combine through the interaction of Kan and Li to achieve yin and yang. Therefore, it is said that Heaven and Earth are in mutual communication. The rising of Qian is called "yun xing" (clouds moving), and the descending of Kun is called "yu shi" (rain spreading), which moistens and nourishes all things, allowing all things to be connected, hence "wu wu tong" (all things are communicated), referring to the state of completion. The "Liji · Yue Ling" mentions in the first month of spring: "The heavenly qi descends, and the earthly qi ascends." This also describes the mutual interaction between Heaven and Earth. This explanation is based on the exchange of the second and fifth lines, and its meaning can be understood in the same way as here. Common scholars mistakenly interpret the three yang lines below as "descending" and the three yin lines above as "ascending," which is incorrect.

○「二上」至「志同」○上下交有二義：二升五為上交，五降二為下交，此一義；二升五，五降二，二五相應，亦是上下交，此又一義。二義並通，以後義為正解也。「坎為志」「否巽為同」，皆虞義。二五易位體坎，故其志同。

The commentary from "two above" to "same aspirations" states: "Interconnection between upper and lower" has two meanings: when nine in the second position rises to the fifth position, it is called upper connection; when six in the fifth position descends to the second position, it is called lower connection, this is one meaning; after nine in the second and six in the fifth have exchanged positions, the second and fifth positions correspond with each other, which also counts as upper and lower connection, this is another meaning. Both interpretations are reasonable, but the latter is the correct explanation. "Kan represents aspirations" and "the trigram Xun in the hexagram Pu represents harmony" are both Yu Fan's views. After the second and fifth positions exchange places, the structure of Kan is formed, so it is said that their aspirations are the same.

○「乾陽」至「外順」○《九家易》曰：「陽稱息者，長也，起復成巽，萬物盛長也。陰言消者，起姤終乾，萬物成熟，成熟則給用，給用則分散，故陰用特言消也。」乾陽息內，故內陽；坤陰消外，故外陰。九二升五，是乾健居正；六五降二，是坤順承天。二在內，故內健；五在外，故外順。

The commentary from "Nine Schools of the Yi" says: "Yang is called 'xi' because 'xi' means growth: from the hexagram of Fu to the formation of the trigram Xun, all things flourish and grow. Yin is called 'xiao' because from the hexagram of Gou to the completion of the trigram Qian, all things mature; when things mature, they are taken and used, and when they are used, they disperse, so the function of Yin is particularly described as 'xiao'. "Yang in the inner trigram grows, so it is called inner yang; Yin in the outer trigram declines, so it is called outer yin. Nine Two rises to the fifth position, meaning Yang's strength resides in the proper position; Six Five descends to the second position, meaning Yin's compliance serves Heaven. Nine Two is within, so it is called inner strength; Six Five is outside, so it is called outer compliance.

○「君子」至「謂五」○《乾鑿度》以泰三為君子，謂陽得位也；剝五為小人，以陰失位也。泰五失位，與剝五同，故亦為小人。○「陽息」至「道消」○陽息至三，故君子道長；至五成夬，故小人道消。《雜卦》曰：「夬，決也，剛決柔也。」君子道長，小人道消，義並同也。

The passage explains that the "junzi" (gentleman) is associated with the third line (nine in the third) of the "Tai" hexagram, because the yang line is in the correct position. The "Bao" hexagram's fifth line (six in the fifth), being a yin line in the wrong position, is considered a "xiaoren" (small person). The fifth line of "Tai" is also in the wrong position, similar to the fifth line of "Bao," so it is also considered a "xiaoren." The passage then explains that when yang energy reaches the third line, the way of the gentleman increases; when it reaches the fifth line, it becomes the "Gua" hexagram, and the way of the small person declines. The "Zagua Zhuan" says: "Gua means to decide, which is when a strong line removes a weak line." The increase of the gentleman's way and the decline of the small person's way have the same meaning in both passages.

「否之匪人，不利君子貞，大往小來，則是天地不交而萬物不通也。」注：乾上升，坤下降，故天地不交。獨陰不生，獨陽不生，故萬物不通也。「上下不交而天下無邦也。」注：三苞羞，五休否，故上下不交。坤為邦，坤反君道，故無邦。

The Commentary on the Hexagram "Opposition" in the Upper Transmission says: "Opposition is not for people, it is not advantageous for the gentleman to maintain uprightness. Great movement and small coming, this is when heaven and earth do not communicate and all things are not in mutual exchange." Hui Dong explains: The qi of Heaven rises solely upward, and the qi of Earth descends solely downward, and they do not meet, hence heaven and earth do not communicate. A single yin cannot produce offspring, and a single yang cannot produce offspring, hence all things are not in mutual exchange. The transmission says, "Heaven and earth do not communicate, and the world has no state." Hui Dong explains: The statement of the third line says "encompassing shame," and the statement of the fifth line says "resting from opposition." One is unwilling to ascend from below, and the other is unwilling to descend from above, hence heaven and earth do not communicate. Earth represents the state, and at this time Earth also violates the way of the sovereign, hence "no state."

「內陰而外陽，內柔而外剛。」注：立地之道曰柔與剛，坤成乾毀，故變健順，言柔剛矣。「內小人而外君子，小人道長，君子道消也。」注：小人謂三，君子謂五。

The transmission says, "Inside is yin and outside is yang, inside is soft and outside is strong," with the self-commentary explaining that the "Sayings on the Hexagrams" state, "The principle of the earth is called soft and strong." At this time, the earth hexagram has matured while the heaven hexagram has declined, so the "Qian" and "Shun" in the "Tai" hexagram are replaced with "soft" and "strong." The transmission also says, "Inside are small people and outside are great men; the way of small people grows long, and the way of great men declines," with the self-commentary explaining that small people refer to the sixth line in the third position, and great men refer to the ninth line in the fifth position.

疏：「乾上」至「通也」○宋衷象傳注曰：「天氣上升不下降，地氣沈下不上升，二氣特隔，故云否。」是天地不交之義也。《月令》曰：「天氣上騰，地氣下降，天地不通。」亦此義耳，《月令》舉於孟冬者，終言之耳。「獨陽不生，獨陰不生」，莊二年《穀梁傳》文。《乾鑿度》曰：「天地不變，不能通氣。」鄭彼注云：「否卦是也。天地之氣合則能生物，不變則不能生物。」故萬物不通也。

Hui Dong first explained the section from "Qian above" to "communication" in the "Zhouyi" text. Song Zhong's annotation on the "Pu" hexagram's overall image says: "The heavenly qi rises but does not descend, and the earthly qi sinks but does not ascend, the two qi are separated from each other, hence called Pu." This is exactly the meaning of heaven and earth not interacting. The "Liji · Yueling" says: "Heavenly qi ascends, earthly qi descends, heaven and earth are not connected." It also expresses this meaning; the "Yueling" associates it with the beginning of winter, referring to the end of the year. "Lonely yang cannot generate, lonely yin cannot generate" comes from the "Guliang Zhuan" of Duke Zhuang Year Two. The "Qianzuo Du" says: "If heaven and earth do not change, they cannot communicate their qi." Zheng Xuan's annotation of that sentence says: "This is exactly the case with the 'Pu' hexagram. The qi of heaven and earth interacting can produce things, but without change, they cannot produce things." Therefore, all things are not connected.

○「三苞」至「無邦」○否成於三，故三「苞羞」為下不上交，五「休否」為上不下交，是上下不交也。「坤為邦」，虞義也。坤反君道，「以其國君凶」，故無邦也。○「立地」至「剛矣」○「立地之道曰柔與剛」，《說卦》文。泰彖傳曰「內健而外順」，順者順乎乾；今坤消乾，坤成則乾毀，柔剛屬坤，故變健順言柔剛矣。

The commentary from "Three Covers" to "No State" explains that the path of the hexagram of "Opposition" reaches the third line, so the third line's "covering shame" refers to those below unwilling to contribute upwards, while the fifth line's "resting from opposition" refers to those above unwilling to descend and contribute. This is the situation where above and below do not communicate. "Kun represents a state" is Yu Fan's interpretation. Kun violates the way of the sovereign, as indicated by the sixth line of "Reversion" which says "because of his country's ruler, misfortune occurs," which is exactly this image, hence it is said "no state." The commentary from "Establishing Ground" to "It is strong" explains that "the way of establishing ground is called soft and strong" is taken from "Shuo Gua." The "Tai" hexagram's Commentary on the Judgment says "inner strength and outer compliance," where compliance refers to compliance with Qian. Now, as Kun's energy erodes Qian's body and Kun's body grows, Qian's body is destroyed. Since both "strength" and "compliance" belong to the way of the earth governed by Kun, they are changed to "soft" and "strong" to explain it.

○「小人」至「謂五」○《乾鑿度》以否三為小人，夬五為聖人，故小人謂三，君子謂五。對小人且承泰傳而言，故不言大人也。陰消至三，故小人道長；至五成剝，故君子道消也。否泰反其類，故君子小人互為消長，荀子曰「君子小人之反」是也。

The commentary explains from "small person" to "called five." The "Guan Zao Du" takes the sixth line of the "Pu" hexagram as the small person and the ninth line of the "Guai" hexagram as the sage, thus saying that the small person refers to the sixth line, and the gentleman refers to the ninth line. Here, since it is contrasted with the small person and follows the statement in the "Tai" hexagram's Commentary on the Judgment, it only mentions the gentleman and does not mention the great person. When the yin energy diminishes to the third line, the way of the small person increases; when it diminishes to the fifth line, it becomes the "Bo" hexagram, so the way of the gentleman declines. The categories of the "Pu" and "Tai" hexagrams are exactly opposite, so the gentleman and the small person mutually increase and decrease. This is the meaning of Xunzi's statement, "The gentleman and the small person are exactly opposite."

「同人，柔得位得中而應乎乾，曰同人。」注：五之二得位得中而與乾應，故曰同人。「同人曰：同人于野，亨，利涉大川，乾行也。」注：四上變乾為坎，故曰乾行。「文明以健，中正而應，君子正也。」注：謂二五。「唯君子為能通天下之志。」注：唯，獨也。四變成坎，坎為通、為志，故能通天下之志。

The Commentary on the Upper Book of the Changes explains the hexagram "Tong Ren" (Union): "Tong Ren, the flexible (yin) line occupies the position and the center and corresponds to the Heaven (Qian), thus called Tong Ren." Hui Dong's self-commentary: The fifth line of the Earth (Kun) descends to the second position, thus occupying the correct position and being in the center, and corresponding to Heaven, hence called "Tong Ren." The text says, "Tong Ren: Tong Ren in the wild, prosperous, advantageous for crossing great rivers, because it is the movement of Heaven." Hui Dong's self-commentary: The fourth line and the top line change, and Heaven transforms into the Water (Kan). Therefore, it is said "the movement of Heaven." The text says, "Civilized and strong, upright and corresponding, the gentleman is correct." Hui Dong's self-commentary: refers to the sixth line two and the ninth line five. The text says, "Only the gentleman is able to communicate the aspirations of the people throughout the world." Hui Dong's self-commentary: "Only" is interpreted as "alone." The fourth line changes into the Water (Kan), which represents communication and aspirations, thus able to communicate the aspirations of people throughout the world.

疏：「五之」至「同人」○坤六五失位，降居乾二，是柔得位得中而應乎乾，故曰同人。乾為人，二與五應，五體乾，故應乎乾。二同於五，同性同德，故曰同人也。○「四上」至「乾行」○「同人于野」，乾為野；四上變體坎，坎從乾來，故曰乾行。

Hui Dong first explains the passage from "Five" to "Tong Ren." The sixth line of the坤 hexagram originally occupies an improper position, but it descends to the second position of the乾 hexagram. This is called "flexible attaining the proper position, residing in the center and responding to the乾," hence the name "Tong Ren." The乾 represents people, and the sixth line of the坤 hexagram corresponds with the ninth line of the fifth position, which is within the乾 hexagram, so it is said "responding to the乾." The sixth line of the坤 and the ninth line of the fifth position are alike in nature and virtue, hence the name "Tong Ren." Then he explains the passage from "Four and Top" to "Qian's movement": "Tong Ren in the wild," the乾 represents the outskirts; the fourth line and the top line change into the Kan hexagram, which originates from the乾, so it is said "Qian's movement."

○「謂二五」○二體離，離為文明；五體乾，乾為健，故曰「文明以健」。二下中，五上中，故曰「中正而應」。陰陽得位為君子，故曰「君子正」也。○「唯獨」至「之志」○此虞義也。《大學》曰「此謂唯仁人能愛人」，鄭注云「獨仁人能之」，是唯為獨也。「坎為通」，《說卦》文。坎為心，故為志。四上變成既濟定，六爻位正，故能通天下之志。

The following explanation "referring to six two and nine five" states: six two is in the trigram li, which represents civilization; nine five is in the trigram qian, which represents strength and vigor. Therefore, it is said "civilization with strength and vigor." Six two is in the middle of the lower trigram, and nine five is in the middle of the upper trigram, so it is said "upright and corresponding." When yin and yang lines each occupy their proper positions, this is the way of the gentleman, so it is said "the gentleman is upright." The following explanation "only" to "the will" is based on Yu Fan. The Great Learning says "this is called only the benevolent can love others," and Zheng Xuan's commentary says "only the benevolent can do this," showing that "only" is interpreted as "alone." "Kan represents communication" comes from Shuo Gua; kan also represents the heart, so the image of "will" is taken. The fourth line and the top line change to form the hexagram Ji Ji, with all six lines in their proper positions, so they can connect the hearts and wills of people throughout the world.

「大有，柔得尊位大中而上下應之，曰大有。」注：柔謂五，五為尊位，陽稱大，五為上中，故曰大中。比初成震，震為應，乾五變之坤成大有，天道助順，人道助信，故上下應之曰大有。「其德剛健而文明，應乎天而時行，是以元亨。」注：謂五以日應乾而行於天也。時謂四時也。比初動成震為春，至二成兌為秋，至三離為夏，坎為冬，故曰時行。以乾亨坤，是以元亨。

The Great Treatise of the Upper Transmission explains the hexagram "Great Possession": "Great Possession, the soft line occupies the exalted position and is great and central, and the upper and lower lines respond to it, thus called Great Possession." Hui Dong's self-commentary says: "Soft" refers to the line six in the fifth position; the fifth is the exalted position; yang is called great, and the fifth is also in the center of the upper trigram, so it is said "great and central." The hexagram "Comparison" with the first line moving becomes Zhen, which represents感应 (response and感应); when the fifth line of Qian moves to the position of Kun, it becomes "Great Possession." The Great Treatise says that the heavenly way supports the harmonious, and the human way supports the trustworthy, so the upper and lower lines respond to it and it is called "Great Possession." The transmitted text says, "Its virtue is strong and vigorous and civilized, responding to heaven and acting in accordance with the seasons, thus achieving the beginning and the great and smooth." Hui Dong's self-commentary says: this refers to the line six in the fifth position, which takes the image of the sun and responds to the body of Qian, thus moving in heaven. "Seasons" refer to the four seasons: when the first line of "Comparison" moves, it becomes Zhen, which represents spring; when the second line moves, it becomes Dui, which represents autumn; when the third line moves, it becomes Li, which represents summer; and when Kan moves, it represents winter: thus it is said "acting in accordance with the seasons." Using the qi of Qian to communicate with Kun, thus it is said "beginning and great and smooth."

疏：「柔謂」至「大有」○庖犠位乾五，五動見離，離麗乾，故柔得尊位。天道助順，是上應也；人道助信，是下應也。○「謂五」至「元亨」○此虞義也。五動見離，故五以日應乾而行於天也。大有與比旁通，比變歴四時，故曰時行。乾五之坤，故以乾亨坤也。

Hui Dong first explained the passage from "flexible" to "Great Possession." Fuxi's position is at the fifth line of the Qian trigram. When the fifth line moves, the Li trigram appears, with Li attached to Qian, so it is said that a flexible line has attained a noble position. "Heavenly way supports the harmonious" refers to the response from above, while "human way supports the trustworthy" refers to the response from below. Then he explained the passage from "called five" to "original prosperity," based on Yu Fan: when the fifth line moves, the Li trigram appears, so the sixth line of the fifth position takes the image of the sun, responding to the Qian trigram and moving in the heavens. The hexagram Great Possession is in mutual communication with the hexagram Ratio. The Ratio hexagram's lines change through the four seasons, so it is said "to act in accordance with the time." The fifth line of Qian moves to the position of Kun, so it is said that Qian communicates with Kun through its prosperity.

「嗛亨，天道下濟而光明，地道卑而上行。」注：乾上之三，故下濟而光明；坤三之上，故卑而上行。「天道虧盈而益嗛，地道變盈而流嗛，鬼神害盈而福嗛，人道惡盈而好嗛。」注：盈者嗛之反。「嗛尊而光，卑而不可踰，君子之終也。」注：德成而上。

The Commentary on the Form above the Book of Changes explains the hexagram of Humility — Hui Dong follows the ancient Han text's writing of "qian" as "tian dao xia ji er guangming, di dao bei er shang xing." Hui Dong's self-commentary says: The upper nine of Qian moves down to the third position, so it is said "xia ji er guangming"; the sixth three of Kun moves up to the upper position, so it is said "bei er shang xing." The text says "tian dao kui ying er yi qian, di dao bian ying er liu qian, gui shen hai ying er fu qian, ren dao e ying er hao qian," Hui Dong's self-commentary says: Fullness is the opposite of qian. The text says "qian zun er guang, bei er bu ke yu, junzi zhi zhong ye," Hui Dong's self-commentary says: This is what the Book of Rites says "de cheng er shang."

疏：「乾上」至「上行」○乾上九之坤三，以乾照坤，故下濟而光明；坤六三之乾上，天尊地卑，故卑而上行也。○「盈者嗛之反」○嗛，虛也，盈嗛猶盈虛。盈，滿也。《荀子·仲尼篇》曰：「滿則慮嗛，平則慮險，安則慮危。」滿與嗛，平與險，安與危，皆義之相反者，故云「盈者嗛之反」。古文謙皆作嗛，昭元年《春秋傳》曰「謙不足」，則嗛與謙同物也。

Hui Dong first explains the passage from "Qian Shang" to "Shang Xing." The upper ninth line of Qian comes down to the third line of Kun, with the brightness of Qian illuminating the body of Kun, thus saying "descending to aid and shining bright." The sixth line of Kun ascends to the upper position of Qian. Heaven is originally exalted and Earth is originally humble, so the humble one ascends, thus saying "humble yet ascending." Then he explains the sentence "Ying is the opposite of Qian." "Qian" means empty, so "Ying Qian" is like saying full and empty. "Ying" means full. The "Xunzi · Zhongni" says: "When full, think of humility; when smooth, think of danger; when secure, think of peril." Full and Qian, smooth and danger, secure and peril are all pairs of opposite meanings, thus saying "Ying is the opposite of Qian." In ancient texts, "Qian" was written as "Qian." In the "Zuo Zhuan" of Zhao Gong Yuan Year One, there is the phrase "Qian is insufficient," showing that Qian and Qian are originally the same.

虞注云：「乾盈於上，虧之坤三，故虧盈；貴處賤位，故云益嗛。嗛三以坤變乾盈，坎動而潤下，水流溼，故流嗛。鬼謂四，神為三，坤為鬼害，乾為神福，故鬼神害盈而福嗛。乾為好、為人，坤為惡，故人道惡盈而好嗛。」是其義也。○「德成而上」○《樂記》文。韓嬰《易傳》曰：「五帝官天下。」又曰：「官以傳賢。」三有嗛德以升五，故尊而光，卑而不可踰，是德成而上之事，故云君子之終也。

Yu Fan's commentary says: "The Trigram Qian is originally full and complete at the upper position, but now it loses its fullness and moves down to the third position of the Trigram Kun, so it is called 'deficit of fullness'; the noble is reduced to a humble position, so it is called 'gain through humility'. The third line, with the body of Kun, changes the fullness of Qian, and the moving water of Kan flows downward to moisten, water flowing to low and damp places, so it is called 'flowing humility'. The 'ghost' refers to the fourth line, and the 'god' refers to the third line. The Trigram Kun, which is the 'ghost', causes harm, while the Trigram Qian, which is the 'god', brings blessings, so it is said 'ghost and god harm fullness but bless humility'. The Trigram Qian represents goodness and people, while the Trigram Kun represents evil, so it is said 'humanity dislikes fullness but likes humility'. "This is the meaning of the imagery in those sentences. The following explanation of the sentence 'Decheng er shang' comes from the 'Book of Rites · Music Record'. Han Ying's 'Commentary on the Changes' says: 'The Five Emperors regarded the world as a public possession.' It also says: 'Offices are passed on to the virtuous.' The third line has the virtue of humility and thus rises to the fifth position, so 'honored and bright, lowly yet not to be surpassed'—this is exactly the matter of virtue being completed and occupying the upper position, so it is said 'the end of a gentleman'.