The Book of Changes: Transmission of the Image, Upper Volume ·豫

「豫，剛應而志行，順以動，豫。」注：剛謂四，四為卦主，五陰應之，其志大行，故「剛應而志行」，坎為志也。「豫順以動，故天地如之，而況建侯行師乎。」注：小畜乾為天，坤為地，如之者謂天地亦動以成四時；而況建侯行師，言其皆應而豫也。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram Yu: "Yu means that the strong line responds and the will is carried out, moving in accordance with the smooth, hence Yu." Hui Dong's own note says: "Strong" refers to the line nine four, which is the main line of the entire hexagram. Five yin lines all respond to it, and its will is fully realized, hence it says "the strong line responds and the will is carried out"; Kan represents the will. The text says, "Yu is smooth and moving, hence the heavens and earth are like this, and how much more so for establishing feudal lords and leading armies?" Hui Dong's note adds: The hexagram Xiao Xu, which is in the opposite position, has Qian, which is Heaven; the hexagram Yu has Kun, which is Earth. "Like this" means that the heavens and earth also move smoothly and thus accomplish the four seasons. The heavens and earth are like this, and how much more so for human affairs such as establishing feudal lords and leading armies, which means that all the lines are in harmony and joyful.

「天地以順動，故日月不過而四時不貣。」注：豫變通小畜，坤為地，動初至三成乾，故「天地以順動」。過，失度；貣，差也。謂變初至需，離為日，坎為月，皆得其正，故「日月不過」。動初時震為春，至四兌為秋，至五坎為冬，離為夏，四時為正，故「四時不貣」，「通變之為事」蓋此之類。

The transmission says, "Heaven and Earth move in order, so the sun and moon do not lose their regular course and the four seasons do not go wrong." The self-commentary explains: "The hexagram 《Yù》 (Joy) is transformed from 《Xiǎo Xù》 (Small Accumulation). 《Kūn》 (Earth) represents Earth, and when the first line moves to the third line, the lower trigram becomes 《Qián》 (Heaven), so it is said, 'Heaven and Earth move in order.' 'Over' means losing the regular course, and '貣' means error. When the lines change from the first to the fifth, it becomes 《Xū》 (Waiting). 《Xū》 has 《Lí》 (Fire) representing the sun, and 《Yù》 has 《Kǎn》 (Water) representing the moon. The sun and moon each have their proper position, so it is said, 'The sun and moon do not lose their regular course.' When the first line moves, it becomes 《Zhèn》 (Thunder), representing spring; when it reaches the fourth line, it becomes 《Duì》 (Lake), representing autumn; when it reaches the fifth line, it becomes 《Kǎn》 (Water), representing winter, and 《Lí》 (Fire) represents summer. The four seasons are all in order, so it is said, 'The four seasons do not go wrong.' The 《Xì Cí》 (Great Treatise) says, 'Transformation is called affairs,' which is roughly this kind of meaning."

「聖人以順動，則刑罰清而民服。」注：復初為聖人。清猶明也。動初至四，兌為刑，至坎為罰，坎兌體正，故「刑罰清」。坤為民，乾為清，以乾據坤，故民服。「豫之時義大矣哉。」注：順動天地，使日月四時皆不過差，刑罰清而民服，故義大。

The transmission says, "When the sage moves in accordance with the Way, punishments are clear and the people are obedient." The self-commentary explains: the first line of the "Fu" hexagram represents the sage. "Clear" is akin to "bright." When the first line moves to the fourth line, the trigram Dui (Lake) represents punishment; then it moves to the fifth line to form Kan (Water), which represents penalty. Since both Dui and Kan are properly positioned, it is said that "punishments are clear." The trigram Kun represents the people, and Qian represents clarity. With Qian occupying Kun, the people are thus obedient. The transmission says, "The significance of the hexagram Yu is great indeed." The self-commentary explains: moving in accordance with the Way and harmonizing with heaven and earth, ensuring that the sun and moon and the four seasons do not deviate from their courses, punishments are clear and the people are obedient, hence its significance is great.

疏：「剛謂」至「志也」○卦唯一陽，故知剛謂四，又為卦主，統制五陰，同心應之，象傳所云「由豫大有得，志大行也」，故云「剛應而志行」。坤順震動，母老子強，居樂出威，故為豫也。○「小畜」至「豫也」○此虞義也。《說文》曰：「如，從隨也。」豫與小畜旁通，小畜乾為天，豫坤為地。卦有中和之德，故豫順以動。中和者天地也，故天地如之，謂天地亦動以成四時，如下文所云是也。建侯行師，群陰皆應而說樂，故云皆應而豫也。

Hui Dong first explains the passage from "Gang Wei" to "Zhi Ye." The entire hexagram has only one yang line, so "Gang" refers to nine four. It is the main line that forms the hexagram and controls the five yin lines. All the yin lines are in harmony with it, which is exactly what the Image Commentary says, "Through joy, there is great gain; the will is greatly realized." Therefore, it is said "Gang Ying er Zhi Xing." The yin is flexible and the zhen is active, like a mother who is old but her son is strong. Though living in comfort, she issues commands with authority, hence the hexagram is called Yu. Then he explains the passage from "Xiao Xu" to "Yu Ye," based on Yu Fan. The Shuo Wen Jie Zi says, "Ru means to follow." Yu and Xiao Xu are complementary. Xiao Xu's Qian is Heaven, while Yu's Kun is Earth. This hexagram possesses the virtue of harmony and balance, so it can be flexible and active. Harmony and balance are the virtues of Heaven and Earth, so Heaven and Earth are also like this, meaning they are both flexible and active, thus forming the four seasons, as explained later. As for establishing feudal lords and mobilizing troops, all the yin lines respond joyfully, hence it is said that they all come to respond with joy.

○「豫變」至「之類」○此虞義也。豫旁通小畜體巽，豫體震，震巽特變，終變成小畜也。坤為地，謂豫坤也。動初至三，下體成乾，乾為天，故「天地以順動」。《續漢書·律曆志》曰：「兩儀既定，日月始離，初行生分，積分成度。」又曰：「察日月俱發度端，日行十九周，月行二百五十四周，復會於端，無失度之事。」故云「過，失度」也。

The explanation from "Yù Biàn" to "zhī lèi" is based on Yu Fan. The hexagram "Yu" (Joy) has the structure of "Xun" (Wind), and "Yu" itself has the structure of "Zhen" (Thunder). When "Zhen" and "Xun" each change, they eventually transform into "Xiao Xu" (Small Accumulation). "Kun" as Earth refers to the "Kun" in the hexagram "Yu". The first line moves to the third line, changing the lower trigram into "Qian" (Heaven). "Qian" is Heaven, so it is said "Heaven and Earth move in harmony." The "Xu Han Shu · Lu Li Zhi" says: "The two principles have already been positioned, the sun and moon begin to move separately. Initially, their movement produces fractions, which accumulate into degrees." It also says: "Examining the sun and moon starting from the same degree, the sun moves nineteen times, the moon moves two hundred and fifty-four times, and they reunite at the original point, without losing their regular path." Therefore, the commentary says "exceeding means losing the regular path."

《月令》孟春曰「宿離不貸」，鄭注云：「離讀如儷偶之儷，宿儷謂相與宿偶，當審候伺，不待過差。」故云「貣，差」也，貣與貸通。「變初至需」謂至五也，需離為日，豫坎為月，日月皆得其正，故不過也。初動體震，震為春；至四體兌，兌為秋；至五體坎，坎為冬，離為夏，此覆述上文也。

The *Liji* *Yue Ling* says in the beginning of the first month: "The *Li* should not be lent." Zheng Xuan's commentary says: "The *Li* is read as *Li* meaning paired or even; 'hosting the paired' means that things should be matched properly, and one should carefully observe and wait, without allowing any error." Therefore, the commentary says "to lend is to make an error," and "to lend" and "to make an error" are interchangeable. The phrase "from the first line to the *Xu*" means changing through each line up to the fifth line. The *Xu* hexagram has *Li* (fire) representing the sun, and the *Yu* hexagram has *Kan* (water) representing the moon. Both the sun and the moon are in their proper positions, so there is no excess or deficiency. The first line moving forms the *Zhen* trigram, which represents spring; the fourth line forms the *Dui* trigram, which represents autumn; the fifth line forms the *Kan* trigram, which represents winter, and *Li* represents summer. This is a restatement of the previous explanation.

貣者，《參同契》所謂「纖介不正，悔吝為賊，二至改度，乖錯委曲，隆冬大暑，盛夏霜雪，二分縱橫，不應漏刻」，今四時皆正，故不貣也。「通變之謂事」，上繫文，虞彼注云：「事謂變通，趨時以盡利也。」不過不貣皆以時言，故云「蓋此之類」。

The term "tuo" refers to the situation described in the "Zhou Yi Cang Tong Qi" (The Secret of the Supreme Harmony): "If there is the slightest deviation, regret and hardship will become calamities; at the winter solstice and summer solstice, the regular patterns change, and the seasons become disorderly. In the depths of winter, it becomes hot; in the height of summer, there is frost and snow; at the vernal and autumnal equinoxes, the order is reversed, and the time measured by the gnomon does not match." Now, the four seasons are all in proper order, so there is no error. "Tong bian zhi wei shi" comes from the "Xì Cí Shàng" (Great Treatise, Upper). Yu Fan's commentary on this sentence says: "Shi means change and adaptability, striving to conform to the appropriate time to fully realize its benefits." Both "bu guo" and "bu tuo" refer to the sequence of time, so the commentary says "it is roughly this kind of situation."

○「復初」至「民服」○《乾鑿度》曰：「孔子曰：坤變初六曰復，正陽在下，為聖人四利之初。」復初「龍德而隱」，故為聖人。「清猶明也」以下皆虞義也。《說文》云：「清，朗也。」《釋言》云：「明，朗也。」清明同訓，故云「清猶明也」。兌正秋，秋殺於右，故為刑，《晉語》以蓐收為天之刑人亦此義也。坎為法，罰者施法之罪名，故為罰。五體坎，四體兌而皆得正，故刑罰清。

The commentary from "Fù Chū" to "Mín Fú" states: The "Gān Záo Dù" says: "Confucius said: When the first line of the Kūn hexagram changes to a six, it becomes the hexagram "Fù," with the pure yang line at the bottom. This is the beginning of the four benefits of the sage." The first line of "Fù" corresponds to the first line of "Gān," "Jiǔ Jiǔ," which describes a person with the virtue of the dragon who remains hidden, hence called the sage. "Qīng Rú Yóu Míng" and the following are Yu Fan's views. The "Shuō Wén Jiě Zì" says "Qīng means brightness," and the "Ěr Yǎ · Xī Yán" says "Míng means brightness." Since Qīng and Míng have the same meaning, it is said "Qīng Rú Yóu Míng." The trigram Dui corresponds to the autumn season, which is associated with the western direction and the principle of severity and punishment, hence the image of punishment. The "Guó Yǔ · Jìn Yǔ" refers to Rù Shōu as the god of heavenly punishment, which is the same meaning. Kan represents law, and "fá" (punishment) is the name of the crime determined by law, so Kan represents punishment. The fifth line is in the Kan trigram and the fourth line is in the Dui trigram, both being correct, hence it is said "fá qīng."

《楚語》曰：「命火正黎司地以屬民。」故坤為民。乾為天，《乾鑿度》曰：「輕清者上為天。」故乾為清。豫下體坤，動初至三成乾，是乾據坤之象，坤為民，故民服也。○「順動」至「義大」○「法象莫大乎天地」，今天地順動矣；「縣象著明，莫大乎日月」，今日月不過矣；「變通莫大乎四時」，今四時不貣矣；「備物致用莫大乎聖人」，今聖人以順動，刑罰清而民服矣。皆義之大者，故云義大。此上皆虞義也。

The *Guoyu · Chu Yu* says: "The mandate of the fire official Chongli was to manage earthly affairs and to lead the people." Therefore, *Kun* represents the people. *Qian* represents Heaven, and the *Qianzao Du* says, "The light and clear rises to become Heaven," so *Qian* also represents clarity. The lower trigram of *Yu* is *Kun*, and when the first line moves to the third line, it forms *Qian*, which is exactly the image of *Qian* taking possession of *Kun*. Since *Kun* represents the people, the people are thus subject to it. The following passage explaining from "smooth movement" to "great significance" says: The *Xici* states, "There is no greater model than Heaven and Earth," and now Heaven and Earth move smoothly; it says, "There is no greater illumination than the sun and moon," and now the sun and moon remain in their proper course; it says, "There is no greater adaptability than the four seasons," and now the four seasons do not err; it says, "There is no greater preparation of tools and application of their use than the sage," and now the sage acts in accordance with the seasons, punishments are clear, and the people are subject. These are all great matters, so it is said, "great significance." All of this is Yu Fan's view.

「隨，剛來而下柔，動而說，隨。」注：否乾上來之坤初，故「剛來而下柔」，動震說兌也。「大亨貞無咎，而天下隨之。」注：陽降陰升，嫌於有咎，三四易位成既濟，故天下隨之。「隨之時義大矣哉。」注：用九用六之法，陽唱而陰和，男行而女隨，故義大。

The Commentary on the Upper Book of the Changes explains the hexagram "Following": "Following arises when a strong line comes down to the soft, when there is movement and joy, hence following." Hui Dong's own note says that in the hexagram "Opposition," the upper nine of Qian comes down to the first position of Kun, hence "a strong line comes down to the soft." "Movement" refers to the lower trigram Zhen, and "joy" refers to the upper trigram Dui. The text says, "Greatly prosperous, with firmness, there is no fault, and thus the world follows." Hui Dong's note explains that the yang lines descend and the yin lines ascend, which originally raised doubts about fault; but the third and fourth lines exchange to form the hexagram "Completion," so the world follows. The text says, "The meaning of following is great indeed." Hui Dong's note explains that here the method of "all nines" and "all sixes" is used—yang leads and yin follows, man goes first and woman follows, hence its great significance.

疏：「否乾」至「兌也」○此虞義也。乾剛坤柔，卦自否來，否乾上九來之坤初，是剛來下柔，動震說兌，故名隨也。○「陽降」至「隨之」○《乾鑿度》曰：「形變之始，清輕者上為天，濁重者下為地。」是陽升陰降，易之理也。今陽來降初，陰往升上，陽降陰升，非理之常，故嫌於有咎。而云「大亨貞無咎」者，以三四易位，六爻皆正，成既濟定，雲行雨施而天下平，是天下隨之也。此兼荀義。

Hui Dong first explained the passage from "Pu" to "Dui ye" based on Yu Fan. The trigrams Qian represents strength and Kun represents softness. The primary hexagram comes from Pu: the upper nine of Qian moves down to the first position of Kun, which is the strong coming to be subordinate to the soft below. The lower trigram Zhen represents movement, and the upper trigram Dui represents joy, so the hexagram is named "Su." Then he explained the passage from "Yang jiang" to "Zhi qi": The "Qian Zao Du" says, "At the beginning of transformation, the light and clear rises to become heaven, and the heavy and turbid sinks to become earth." This shows that the movement of yang upward and yin downward is the normal principle of the Book of Changes. Now, the yang lines are descending to the first position, and the yin lines are ascending to the top position, which is contrary to the normal principle, so there is doubt about the error. However, the transmission says "greatly prosperous, faithful, without blame," because after the third and fourth lines are exchanged, all six lines are correct, forming the hexagram Ji Ji, which is a stable state, with clouds moving and rain spreading, bringing peace to the world, which is why all things follow. This explanation combines the meaning of Xun Shuang.

○「用九」至「義大」○用九者，用乾之六爻而居五三初之位；用六者，用坤之六爻而居二四上之位，故虞氏註文言曰「乾坤六爻成兩既濟」是也。「陽唱而陰和，男行而女隨」，《乾鑿度》文。乾為陽，坤為陰，乾成男，坤成女，既濟六爻，陰皆承陽，女皆隨男。隨家有此義，故云「隨之時義大矣哉」。

The passage explains "use of all nines" to "meaning is great" section. "Use of all nines" refers to using the six lines of the Qian hexagram to occupy the three yang positions: fifth, third, and first; "use of all sixes" refers to using the six lines of the Kun hexagram to occupy the three yin positions: second, fourth, and top. Therefore, Yu Fan's commentary on the "Wenyan" says "the six lines of the Qian and Kun hexagrams each form a Ji Ji (completed) hexagram," which is exactly this meaning. "Yang initiates and yin follows, male leads and female follows" comes from the "Qian Zuo Du." Qian represents yang, Kun represents yin; Qian forms male, Kun forms female. The six lines of the Ji Ji hexagram have all yin lines following yang lines, with women following men. The hexagram "Su" (Following) contains this meaning, hence the statement "the meaning of following is great indeed."

「蠱，剛上而柔下，巽而止，蠱。」注：泰初之上，故剛上；坤上之初，故柔下。上艮下巽，故「巽而止，蠱」也。「蠱元亨而天下治也。」注：以乾交坤，故元亨。爻多失正，故不言利貞，而諸爻皆有乾正之事，故天下治也。「利涉大川，往有事也。」注：二往乾五，故有事。「先甲三日，後甲三日，終則有始，天行也。」注：乾為始，坤為終，故終則有始。乾為天，震為行，故天行也。

The Commentary on the Hexagram 18 (Gǔ) says: "Gǔ, the strong above and the yielding below, with movement and stillness, thus becomes Gǔ." Hui Dong's own note explains: In the Hexagram Tai, the first line moves up to the top position, hence "the strong above"; in the Hexagram Kun, the top line moves down to the first position, hence "the yielding below." The upper trigram is Gen (Mountain) and the lower trigram is Xun (Wind), hence "movement and stillness, thus becomes Gǔ." The text says, "Gǔ is original and prosperous, and the world is well governed." Hui Dong's note explains: Because Qian combines with Kun, hence "original and prosperous." The lines of the primary hexagram are mostly not in the correct position, so the hexagram does not mention "favorable to uprightness." However, each line has matters of rectifying with the way of Qian, hence the world is well governed. The text says, "favorable to crossing great rivers, going on a mission." Hui Dong's note explains: The line Nine Two moves forward to the fifth position of Qian, hence there is a mission. The text says, "three days before the first day, three days after the first day, the end leads to the beginning, which is the way of heaven." Hui Dong's note explains: Qian represents the beginning, Kun represents the end, hence "the end leads to the beginning"; Qian represents heaven, Zhen represents movement, hence "the way of heaven."

疏：「泰初」至「蠱也」○此虞義也。○「以乾」至「治也」○剛上柔下，是以乾交坤，故元亨也。爻之二五初上皆失正，故彖不言利貞，而初二三五皆有乾正父母之事，亦是利貞之義。《孝經》「子曰：先王有至德要道以順天下，民用和睦，上下無怨」，至德要道出於孝，故殷仲文注云：「窮理之至以一管眾為要。」然則至德要道即乾元也，乾元用九，故天下治也。

Hui Dong first explained the passage from "Tai Chu" to "Gu also" based on Yu Fan. Then he explained the part from "With Qian" to "governance also": Yang is above and Yin is below, which is exactly when Qian combines with Kun, hence "original and prosperous." The entire hexagram has the second, fifth, first, and top lines all out of alignment, so the hexagram's judgment does not mention "favorable to uprightness." However, the first, second, third, and fifth lines all have the function of correcting the mistakes of the parents with the principles of Qian, which is the meaning of "favorable to uprightness." The "Xiao Jing" records that Confucius said: "The former kings had the highest virtue and the essential way, which they used to govern the world, and thus the people became harmonious, and there was no resentment between superiors and inferiors." This highest virtue and essential way comes from filial piety, so Yin Zhongwen's commentary says: "Exploring matters and principles to the extreme is 'to,' and unifying all things is 'yao.'" According to this, the highest virtue and essential way is Qian Yuan; Qian Yuan expresses the principle of all nines, hence the world is well governed.

○「乾為」至「行也」○此虞義也。乾納甲，故為始；坤納癸，故為終。先甲者在甲前，故云終；後甲者在甲後，故云始。甲者乾也，乾為天，互震為行，故天行也。因是而知聖人事天之道本乎易也。《白虎通》曰：「《春秋傳》曰『以正月上辛』，《尚書》曰『丁巳用牲於郊』。」先甲三日辛也，後甲三日丁也，皆接事昊天之日，故傳曰「天行」也。

The explanation from "Qian (Heaven)" to "xingshuo" is based on Yu Fan. According to the principle of Najia, Qian includes Jia, so it is the beginning; Kun includes Gui, so it is the end. "Xian Jia" refers to three days before the Jia day, so it belongs to the end; "Hou Jia" refers to three days after the Jia day, so it belongs to the beginning. Jia is Qian, and Qian is Heaven. The trigram Zhen (Thunder) appears in the middle of the hexagram, which represents movement, so it says "Heaven moves." From this we can understand the way sages serve Heaven, which is based on the Book of Changes. The White Tiger Classic says: "The Spring and Autumn Annals say 'use the Xin day of the first ten days of the first month,' and the Book of Documents says 'sacrifice animals on the Dingsi day for the temple sacrifice.' " Three days before Jia is the Xin day, and three days after Jia is the Dingsi day, both are days when people serve the Supreme Heaven God, so the text says "Heaven moves."

「臨，剛浸而長。」注：剛謂二。浸，漸也，陽息陰，故浸而長。「說而順，剛中而應。」注：說兌，順坤也。剛中謂二，四陰皆應之，故曰「而應」。「大亨以正，天之道也。」注：二升五，三動成既濟，乾元用九，乃見天則，故曰「天之道」。「至于八月有凶，消不久也。」注：陽息則消，故消不久。

The Commentary on the Upper Book of the Changes explains the hexagram "Approaching": "Approaching, the strong gradually increases." Hui Dong's note says: "Strong" refers to the second line, "Ji." "Gradually" means gradually, the yang energy gradually diminishes the yin energy, hence "gradually increases." The text says "smooth and harmonious, strong in the center and responding," Hui Dong's note explains: "Smooth" refers to the lower trigram Dui, "harmonious" refers to the upper trigram Kun. "Strong in the center" refers to the second line, with four yin lines all responding to it, hence "responding." The text says "greatly prosperous in the correct way, the way of heaven," Hui Dong's note explains: the second line rises to the fifth position, the third line changes into the hexagram "Perfect Union," the creative power of Qian develops the principle of all nines, thus revealing the principle of heaven, hence "the way of heaven." The text says "until the eighth month there is misfortune, the decline is not long," Hui Dong's note explains: when yang energy increases to its extreme, it must decline, hence the time of decline is not far.

疏：「剛謂」至「而長」○陽長陰消皆以積漸而成，文言曰：「其所由來者漸矣。」故云「浸，漸」也。《陰符經》曰：「天地之道浸，故陰陽勝。」遯彖傳曰「小利貞，浸而長也」，此謂陰浸而長也。○「說兌」至「而應」○《說卦》曰：「坤，順也；兌，說也。」故云「說兌順坤」也。二以剛居中，故知剛中謂二。二當升五，群陰應之，故「剛中而應」也。

Hui Dong first explains the passage from "Gang Wei" to "Er Chang". The growth of yang and the decline of yin are both gradual accumulations. The "Wen Yan" of the "Kun" hexagram says "its origin is gradually accumulated", hence saying "Jin is Jie" (immersion is gradual). The "Yin Fu Jing" says: "The way of heaven and earth is gradual, so yin and yang can overcome each other." The "Tuan" hexagram's Commentary on the Judgment says "small benefit of uprightness, immersion and growth", which refers to the gradual increase of yin. Then he explains the passage from "Shuo Dui" to "Er Ying": The "Shuo Gua" says "Kun is compliance, Dui is joy", so the commentary says "Shuo refers to Dui, compliance refers to Kun". Nine Two, with yang strength in the central position, thus knows that "Gang Zhong" refers to Nine Two. Nine Two is about to ascend to the fifth position, and all the yin lines come to respond to it, hence saying "Gang Zhong and Ying".

○「二升」至「之道」○此釋元亨利貞之義。凡卦具四德者，皆以既濟言之。二升五，三動成既濟則六爻皆正。乾元用九謂用九而居五三初之位，天以中和育萬物，易以中和贊化育，天之道猶天之則，故引文言以明之。○「陽息」至「不久」○陽息不久則消，故云消不久。天地盈虛，與時消息，故臨言凶，言亨也。

The commentary from "two rising" to "the way" explains the meaning of "original, beneficial, advantageous, and proper." Any hexagram possessing these four virtues is explained using the hexagram of Completion. When the Nine in the Second rises to the fifth position, and the Nine in the Third changes, it becomes the hexagram of Completion, with all six lines properly positioned. The phrase "Heaven's origin uses all Nines" means employing all Nines to occupy the three yang positions: fifth, third, and first. Heaven nurtures all things with the harmonious and moderate vital energy; the Book of Changes supports this process with the principle of harmony and moderation, so "the way of Heaven" is also "the rule of Heaven." Therefore, Hui Dong cites the "Commentary on the Literary Meaning of the Qian Hexagram" to clarify this. The following commentary from "Yang increases" to "not long" states that Yang energy grows but soon declines, hence the period of decline is not far off. Heaven and Earth have periods of fullness and emptiness, constantly increasing and decreasing. Thus, although the hexagram of Approaching speaks of misfortune, it actually refers to favorable conditions.

「大觀在上，順而巽，中正以觀天下。」注：陽稱大，九居五，故「大觀在上」。順坤也。中正謂五，五以天之神道觀示天下，咸服其化，賓于王庭。「觀盥而不觀薦，有孚顒若，下觀而化也。」注：巽為進退，容止可觀，進退可度，則下觀其德而順其化。

The Commentary on the Book of Changes, Upper Transmission, explains the hexagram "Observing" as follows: "Great observation is above, following and yielding, with the middle and upright to observe the world." Hui Dong explains: Yang is called great, and the nine line in the fifth position is said to be "great observation above." "Following" refers to the hexagram of Earth. The middle and upright refers to the nine in the fifth position, which uses the divine way of heaven to enlighten the world, and the world is all convinced by his teachings and comes to the royal court. The text says, "Observing the washing but not the offering, with sincerity and solemnity, the people below are transformed by it." Hui Dong explains: "Xun" refers to movement and stillness, and the appearance and behavior can be looked up to, movement and stillness can be a standard, so the people below look up to his virtue and follow his teachings.

「觀天之神道而四時不貣。」注：貣，差也。神道謂五。臨震兌為春秋，三上易位，坎冬離夏，日月象正，故四時不貣。「聖人以神道設教而天下服矣。」注：聖人謂乾，退藏於密而齊於巽，以神明其德教，故聖人設教。坤民順從而天下服矣。

The transmission says, "Observing the divine path of heaven, the four seasons do not err." The self-commentary explains, "Err" means error, and "divine path" refers to the Nine in the Fifth. The hexagram of "Observing" is covered by the hexagram of "Approaching." The hexagram of "Approaching" contains Zhen and Dui, Zhen represents spring, and Dui represents autumn. The hexagram of "Observing" has its third line and top line exchanged to form Kan and Li, Kan represents winter, and Li represents summer. The images of sun and moon each take their proper place, so the four seasons do not produce errors. The transmission says, "The sage uses the divine path to establish teaching, and the world is thus subdued." The self-commentary explains, the sage refers to Qian. It retreats into concealment and remains pure and clean in Xun. By using the divine, it manifests its virtue and teaching, hence the sage establishes teaching. Kun represents the people, the people obey, and thus the world is subdued.

疏：「陽稱」至「王庭」○陽大陰小故陽稱大。大謂九，上謂五，以九居五故「大觀在上」。順坤也。中正謂五，虞義也。不賞而民勸，不怒而民威於鈇鉞，是天下咸服其化。六四「賓王」，是賓于王庭也。

Hui Dong first explained the passage from "Yang Cheng" to "Wang Ting". Yang represents the great, and Yin represents the small, so Yang is called great. "Great" refers to Yang Nine, and "upper" refers to the fifth position. Since Yang Nine is in the fifth position, it is said "Great view is above." "Shun" refers to坤. "Zhongzheng refers to nine five" is Yu Fan's view. The Zhongyong says that without rewards, the people will strive on their own, and without anger, the people will fear more than the axe and knife. This is the way the people all over the world are convinced by his education. The line statement of the fourth line says "It is advantageous to serve the king," which is exactly the image of coming to the king's court.

○「巽為」至「其化」○此虞義也。「巽為進退」，《說卦》文。「容止可觀，進退可度」，襄三十一年《春秋傳》文。《說文》引易曰：「地可觀者莫可觀於木。」《漢書·五行志》曰：「說曰：木，東方也，於易地上之木為觀，其於王事威儀容貌亦可觀者也。」九五有人君之德，實貌相應，其下畏而愛之，則而象之，故下觀其德而順其化也。

The passage from "Xun represents" to "its transformation" is based on Yu Fan. "Xun represents advancing and retreating" comes from "Shuo Gua." "Appearance and demeanor can be observed, advancing and retreating movements can serve as standards" comes from the "Zuo Zhuan" of Duke Xiang's thirty-first year. The "Shuowen Jiezi" cites the "Yi" saying, "On the ground, nothing is more worth looking at than trees." The "Han Shu · Wu Xing Zhi" states, "Interpreters say: Wood belongs to the East; in the "Yi," the wood on the ground is the "Guan" hexagram; regarding the affairs of the ruler, his dignity and appearance are also things that can be observed." The Nine in the Fifth possesses the virtue of a ruler, with substance and appearance in harmony. Those below both revere and love him, taking him as a model and standard. Thus, those below look up to his virtue and follow his teachings.

○「貣差」至「不貣」○此虞義也。「貣，差也」，釋見豫彖傳。五本乾也，乾為神為道，故神道謂五。臨體震兌，震為春，兌為秋，故云「臨震兌為春秋」。三上易位，體坎離，坎為冬，離為夏，約象為既濟，日月象正，故四時不貣也。

The explanation from "Tuo Cha" to "Bu Tu" is based on Yu Fan. "Tuo" means "error," as explained in the Commentary on the Judgment of the Yu hexagram. The fifth line, nine in the fifth, originally belongs to Qian, which represents spirit and Dao, so "spirit and Dao" refers to the fifth line. The hexagram Lin has two trigrams, Zhen and Dui, which represent spring and autumn respectively, so it is said that "the Zhen and Dui of Lin represent spring and autumn." The third line and the top line of Guan, when exchanged, form the trigrams Kan and Li, which represent winter and summer. Taking their symbolic meanings, this forms the hexagram Ji Ji, with the sun and moon each in their proper position, so the four seasons do not produce errors.

○「聖人」至「服矣」○《乾鑿度》乾九五為聖人，故聖人謂乾。「退藏於密」，繫上文；「齊於巽」，說卦文。陽動入巽，巽為退伏，坤為閉戶，故退藏於密。齊者，齊戒之義，聖人以此齊戒，以神明其德，形德於已而設教於民。下體坤，坤民順從，故天下服矣。

The commentary from "Shengren" to "Fu yi" states that the "Xian" (Heaven) in the "Qian Zao Du" refers to the "Nine in the Fifth" (nine five) of Qian. Therefore, "Shengren" (sage) refers to Qian. "Tui Cang Yu Mi" comes from the "Great Treatise" above, and "Qi Hu Xun" comes from the "Shuo Gua." When the yang energy moves and enters Xun, Xun has the meaning of retreat and concealment, and Kun represents closing the door, so it is said "Tui Cang Yu Mi." "Qi" means to observe a斋戒 (fasting and abstaining), meaning that the sage uses fasting and abstaining to clarify his own virtue, first cultivating virtue within himself, and then teaching the people. The lower trigram is Kun, which represents the people, and the people obey, so the world submits.

尋神道設教謂祭祀也。《祭義》曰：「宰我曰：吾聞鬼神之名，不知其所謂。子曰：氣也者，神之盛也；魄也者，鬼之盛也。合鬼與神，教之至也。因物之精，制為之極，明命鬼神，以為黔首，百眾以畏，萬民以服。」鄭注云：「合鬼神而祭之，聖人之教致之。」是其義也。

Further examining this, "shen dao she jiao" refers specifically to worship. The "Book of Rites · Ritual Propriety" states: "The chief priest said: I have heard the names of ghosts and spirits, but I do not understand what they really mean. Confucius said: Qi is the manifestation of the divine; Po is the manifestation of the ghost. To worship both ghosts and spirits together is the ultimate of education. Following the vital energies of all things, establishing the highest standard, clearly calling them ghosts and spirits, using them as a model for the people, so that people thus revere them and all the people thus submit to them." Zheng Xuan's commentary says: "To worship both ghosts and spirits together is the result of the sage's education." This is exactly what is meant.

「頤中有物曰噬嗑。」注：物謂四。「噬嗑而亨，剛柔分。」注：據自否來。「動而明，雷電合而章。」注：動震明離。章，明也，雷動而威，電照而明，故「雷電合而章」。「柔得中而上行。」注：柔謂初，中謂五。「雖不當位，利用獄也。」注：初之五故不當位，上之三故利用獄也。

The Commentary on the Book of Changes, Upper Transmission, explains the Hexagram 21,噬嗑: "There is something in the mouth, which is called噬嗑." Hui Dong's self-commentary says: "The 'thing' refers to Nine in the Fourth." The text says, "噬嗑 leads to success, with the yin and yang divided." Hui Dong's self-commentary says: "This is based on the Primary Hexagram coming from the Hexagram of Obstruction." The text says, "Movement brings clarity, and thunder and lightning combine to form a clear pattern." Hui Dong's self-commentary says: "Movement refers to the lower trigram Zhen (Thunder), and clarity refers to the upper trigram Li (Fire). 'Chapter' is interpreted as clarity; thunder moves and brings authority, lightning illuminates and brings clarity, hence it is said 'thunder and lightning combine to form a clear pattern.'" The text says, "The yin line is in the center and ascends." Hui Dong's self-commentary says: "Yin refers to the first line, and center refers to the fifth position." The text says, "Although it is not in the proper position, it is suitable for litigation." Hui Dong's self-commentary says: "The first line ascends to the fifth position, with yin in a yang position, hence it is not in the proper position; the top line descends to the third position, hence it is suitable for litigation."

疏：「物謂四」○此虞義也，虞謂所噬乾胏也。○「據自否來」○乾剛坤柔，否乾五降初，坤初升五，故剛柔分也。○「動震」至「而章」○下震上離，故動震明離。古文《尚書·堯典》曰「辨章百姓」，鄭注云：「章，明也。」《說卦》曰：「震為雷，離為電。」《晉語》司空季子曰：「車有震，武也。」韋昭云：「震，威也。」又云：「居樂岀威。」故知震為威也。震動而威，電動而明，宋衷義也。電有光明，故云電照。宋氏又謂用刑之道，威明相兼，故須雷電併合而噬嗑備。《尚書·呂刑》曰：「德威維畏，德明維明。」是用刑在乎威明也。

Hui Dong explains independently. First, he clarifies "the object refers to the Nine in the Fourth": this is Yu Fan's view, who believes that what is bitten is exactly the "乾胏" in the fourth line of the hexagram. Next, he explains "according to the primary hexagram, it comes from the change of the hexagram of '否'": Qian represents strength, and Kun represents softness. In the hexagram of '否', the fifth line of Qian descends to the first position, and the first line of Kun ascends to the fifth position, thus separating strength and softness. Then, he explains from "movement refers to Zhen" to "and the chapter": the lower trigram is Zhen and the upper trigram is Li, so "movement refers to Zhen, brightness refers to Li." The ancient text "Shang Shu · Yao Dian" says "distinguish the people," and Zheng Xuan's commentary says "chapter means brightness." The "Shuo Gua" says "Zhen represents thunder, Li represents lightning." The "Guoyu · Jin Yu" records that Si Kong Ji Zi said "there is a Zhen image on the chariot, which is 'wu' (military strength)," and Wei Zhao's commentary says "Zhen means strength," and also says "living in comfort but issuing commands with strength," thus showing that Zhen represents strength. Thunder movement produces strength, lightning movement produces brightness, according to Song Zhong. Lightning itself has brightness, so it is said "lightning illuminates." Song Zhong also says that the way of punishment requires both strength and brightness, so thunder and lightning must be combined to fully express the meaning of Shihuo. The "Shang Shu · Lu Xing" says "establishing strength through virtue, people will revere; achieving brightness through virtue, governance will be clear," showing that the key to punishment lies in both strength and brightness.

○「柔謂」至「謂五」○初本坤柔，故柔謂初；初之五，故中謂五。自下而上，故上行也。○「初之」至「獄也」○初之五以陰居陽，故不當位。上之三成豐折獄，故刑用獄也。

The following explanation from "Shu" says: The first line originally belongs to the soft line of the Earth trigram, so "flexible" refers to the first line; the first line moves up to the fifth position, so "middle" refers to the fifth. Moving from below to above, it is said "ascending." The following explanation from "Shu" says: The first line moves up to the fifth position, with a yin line in a yang position, thus it is not appropriate. The top line moves down to the third position, forming the hexagram "Full," which has the image of "judging cases and applying punishment," so it is appropriate for using punishment in court cases.

「賁亨，柔來而文剛，故亨；分剛上而文柔，故小利有攸往。」注：自外曰來，坤柔從上來，居乾之中，文飾剛道，交於中和，故亨也。分乾之二，居坤之上，上飾柔道，故小利有攸往。

The Commentary on the Upper Book of the Taichu explains the hexagram Bi: "Bi is prosperous, because the soft line comes and adorns the strong, hence prosperity; the strong line above is divided and adorns the soft, hence small advantage in going somewhere." Hui Dong's own note says: entering from the outer trigram into the inner trigram is called "coming." The soft line of K'un comes from above and settles in the middle of Qian, adorning the strong and vigorous path, harmonizing with the middle and harmony, hence prosperity. Also, the second line of Qian is separated and rises to occupy the upper position of K'un's body, adorning the path of softness and compliance, hence saying "small advantage in going somewhere."

「天文也。」注：謂五利變之正成巽體離，艮為星，離日坎月，巽為高，五天位，離為文明，日月星辰高麗於上，故稱天之文也。「文明以止，人文也。」注：人謂三，泰乾為人，文明離，止艮也。震動離明，五變據四，二五分則止文三，故以三為人文也。

The transmission says, "Heavenly phenomena," with the self-commentary explaining that six in the fifth position is suitable for change and attains correctness, resulting in the formation of the trigram Xun (Wind) and Li (Fire). Gen (Mountain) represents stars, Li (Fire) represents the sun, Kan (Water) represents the moon, and Xun (Wind) represents height. Five is also the position of heaven, and Li (Fire) represents civilization. The sun, moon, and stars are high above, attached to the heavens, hence called the literary appearance of heaven. The transmission says, "Civilization with stillness, human culture," with the self-commentary explaining that "human" refers to nine in the third position, which comes from the original hexagram Tai (Great Passage). Tai's Qian (Heaven) represents human; "civilization" refers to Li (Fire), and "stillness" refers to Gen (Mountain). Zhen (Thunder) represents movement, Li (Fire) represents brightness. Six in the fifth position changes and occupies six in the fourth. Since two and five have already separated, it stops to adorn nine in the third, hence taking nine in the third as human culture.

「觀乎天文以察時變。」注：日月星辰為天文也。泰震春，兌秋，賁坎冬，離夏，巽為進退，日月星辰進退盈縮，謂朓側朏也，歴象在天成變，故以察時變矣。「觀乎人文以化成天下。」注：乾為人，五上動體既濟，賁離象，重明麗正，故以化成天下。

The transmission says, "Observing the heavenly phenomena to understand the changes of time." The self-commentary explains: the sun, moon, and stars are the heavenly phenomena. The hexagram Tai has Zhen representing spring and Dui representing autumn; the hexagram Ben has Kan representing winter and Li representing summer. Xun governs advancement and retreat, and the movement of the sun, moon, and stars has advancement and retreat, brightness and dimness, which is what the calendar experts call "tiao" (the moon moving ahead), "ce ni" (the moon lagging behind), and "fei" (the beginning of the new moon's brightness). The celestial phenomena form various changes in the sky, so they can be used to examine the progression of time. The transmission also says, "Observing human culture to transform the world." The self-commentary explains: Qian represents human beings; the movement of the fifth line and the top line forms the structure of Ji Ji. The hexagram Ben originally has the image of Li, with two lights attached to the central position, so it can cultivate and form the world.

疏：「自外」至「攸往」○自外曰來，虞義也；坤柔已下，荀義也。賁者飾也，泰坤上下居乾二文，飾乾剛之道，居二得中，故云交於中和。

Hui Dong himself made a commentary on the passage from "self" to "going towards". "Moving from the outer trigram into the inner trigram is called coming" is Yu Fan's view; "the yao of K'un's softness" is Xun Shuang's view. "B贲" means ornamentation: In the卦 Tai, the upper yao of K'un comes down to the second position of Qian, thus forming the beauty of culture, ornamenting the strong and vigorous nature of Qian; since it is in the second position and thus in the center, it is said to "interact with the middle and harmony".

乾坤交，故亨也。分者，剛柔分也。分乾之九二居坤之上，上飾坤柔之道。小者，五四二陰利上來飾坤，故小利有攸往。○「謂五」至「文也」○此虞義也。五失位，故利變之正，兼有巽離，故成巽體離。艮主斗，斗建十二辰。艮為人，斗合於人統。星主斗，故艮為星。互坎體離，離日坎月。巽為高，《說卦》文。五虛無君，故為天位。下雲文明以止，文明謂離。日月星辰皆麗於天，故為天之文也。

The hexagrams Qian and Kun interact and change with each other, so the hexagram Bian (Brightness) achieves the meaning of "smoothness." The term "division" refers to the distribution of strong and weak lines: taking the strong line Nine in the Second from Qian and placing it in the upper position of Kun, allowing the strong line to adorn the soft nature of Kun. The term "small" refers to the two yin lines in the fifth and fourth positions being suitable for moving upward to adorn the body of Kun, hence the hexagram statement says "small benefit in going somewhere." The following explanation is of the passage from "called five" to "literature also," adopting Yu Fan's interpretation. The strong line in the fifth position occupies a yin position and is thus not in the correct place, so it is appropriate for it to change and return to correctness. After the change, the hexagram contains both the images of Xun and Li, thus forming both the body of Xun and the body of Li. Gen is associated with the Big Dipper in the star system, and the handle of the Big Dipper rotates to point to the twelve earthly branches. Gen also takes the image of a person, as the Big Dipper corresponds to the "human system." All stars revolve around the Big Dipper, so Gen also takes the image of stars. Within the hexagram, the mutual hexagram contains Kan, and the main hexagram contains Li. Li represents the sun, and Kan represents the moon. Xun has the image of "height," as stated in the "Sayings on the Hexagrams." The fifth position is empty and has no ruler, so it is called "heavenly position." The following text says "civilization with stillness," where "civilization" refers to Li. The sun, moon, and stars all attach to the sky, so this is the literary display of heaven.

○「人謂」至「大也」○三於三才為人道，故人謂三。卦自泰來，故云泰乾。人象乾德而生，故乾為人。互有震，故云震動離明。五變為陽，故據四。二五分體，五據四，二文三，故云則止文三，以三為人文之象也。

The passage explains from "People say" to "greatness." Nine in the Third (九三) occupies the position of humanity among the three elements of heaven, earth, and humanity, so the term "person" in the commentary refers to Nine in the Third. The hexagram of Zhen is derived from the hexagram of Tai, so it is called "Tai乾." Humanity is born by following the virtue of Qian, so Qian is also symbolized as a person. The hexagram contains Zhen, so it is said "Zhen moves and Li shines." After Nine in the Fifth becomes a yang line, it can rely on Six in the Fourth. The second and fifth lines are located in the inner and outer trigrams respectively, with five relying on four and two adorning three, so the commentary says "then stops to adorn three," taking Nine in the Third as a symbol of human culture.

○「日月」至「變矣」○此虞義也。體離，艮互坎，離日坎月艮星，故云日月星辰為天文也。時，四時也。泰互震兌，故震春、兌秋；賁有坎離，故坎冬離夏。巽陽已進而陰初退，故為進退。日月星辰有進退盈縮。《漢書·天文志》曰：陽用事則進，陰用事則退，早出為盈，晚出為縮也。「朓側朏」，朏當作匿，字之誤也。《尚書大傳》曰：晦而月見西方謂之朓，朔而月見東方謂之側匿。鄭彼注云：朓，條也，條達行疾貌；側匿猶縮，縮，行遲貌。所謂時變也。歷，數也。象，法也。《考工記》曰：天時變。故云曆象在天成變，所以察時變也。

The passage explains the section from "sun and moon" to "change has occurred," following Yu Fan's interpretation. The hexagram of Zhen contains the trigram Li, and the trigram Gen produces Kan as an intermediate trigram. Li represents the sun, Kan the moon, and Gen the stars, so the phrase "sun, moon, and stars" refers to the celestial brilliance. The term "time" here refers to the four seasons. The hexagram Tai has the trigrams Zhen and Dui as intermediate trigrams, with Zhen representing spring and Dui autumn; the hexagram Zhen has Kan and Li, with Kan representing winter and Li summer. The trigram Xun signifies that yang energy has advanced while yin energy has just begun to retreat, hence the image of "advancing and retreating." The movement of the sun, moon, and stars naturally involves advancing and retreating, waxing and waning. The "Book of Han: Astronomical Records" states that when yang energy is dominant, the celestial bodies move ahead; when yin energy is dominant, they lag behind. Appearing early is called "waxing," and appearing late is called "waning." The term "tiao ce fei" in the commentary, "fei" should actually be "ni," due to a character error. The "Great Transmission of the Book of Documents" says that when the moon wanes and appears in the west, it is called "tiao," and when the moon waxes and appears in the east, it is called "ce ni." Zheng Xuan's commentary states that "tiao" is equivalent to "tiao," describing a smooth and rapid movement; "ce ni" is close to "waning," which refers to a slow movement. These are the changes in the sequence of time. "Li" means calculation, and "xiang" means standard. The "Record of the Artisan" says "the heavens change with time," so the commentary states that by calculating the stars' movements in the sky, various changes occur, and people use them to observe the progression of time.

○「乾為」至「天下」○此虞義也。五上體乾，故云乾為人。二爻皆不正，動謂變之正也。動成既濟定，則賁互兩離。《離》彖傳云：重明以麗乎正，乃化成天下。虞彼注云：兩象故重明。正謂五陽，陽變之坤來化乾以成萬物，謂離日化成天下。彼以正為五陽變坤來化乾，此以既濟互離，則正謂五陽無變坤來化乾之事也。

The passage explains the commentary from "Qian represents" to "the world" using Yu Fan's interpretation. The ninth line and the top line both belong to the Qian trigram, so Qian is taken as representing a person. The second and fifth lines are not in the correct position, and the term "movement" refers to change leading to the correct position. When the lines change to form the "Already Completed" hexagram, all six lines are stable, and the "Bian" hexagram produces two Li trigrams. The Commentary on the Judgment of the Li hexagram says, "Bright and clear, shining upon the correct position, thus transforming the world." Yu Fan explains that "bright and clear" refers to both upper and lower trigrams being Li trigrams, hence "double brightness." "Correct position" refers to the yang line of the fifth line, which changes into the坤 trigram to transform the Qian trigram and generate all things. In the Li hexagram, Yu Fan interprets "correct position" as the yang line of the fifth line changing into the坤 trigram to transform the Qian trigram. However, in this context, the "correct position" only refers to the yang line of the fifth line, without the transformation into the坤 trigram to transform the Qian trigram.

剝，剝也，柔變剛也。注：陰外變五，五者至尊，為陰所變，故曰剝。不利有攸往，小人長也。注：小人謂群陰。順而止之，觀象也。注：坤順艮止，謂五消觀成剝，故觀象也。君子尚消息盈虛，天行也。注：乾為君子，乾息為盈，坤消為虛，故君子尚消息盈虛天行也。

The Commentary on the Judgment says: "The hexagram 'Pei' means peeling, for the yin changes into yang." Hui Dong explains: the yin energy rises from the outer trigram and gradually changes up to the fifth line; the fifth line is the most exalted position of the ruler, now changed by the yin line, hence it is called "peeling." The Commentary on the Judgment says: "It is not advantageous to go anywhere, for the small people are growing in power." Hui Dong explains: "Small people" refers to the group of yin lines below. The Commentary on the Judgment says: "It is smooth and stopping, observing the image." Hui Dong explains: the nature of the hexagram K'un is smooth, and the nature of the hexagram Gen is stopping; this refers to the fifth position being eroded, and the hexagram Guan thus transforming into the hexagram Pei, so the image here is taken from the hexagram Guan. The Commentary on the Judgment says: "The gentleman values the waxing and waning of things, which is the way of heaven." Hui Dong explains: the hexagram Qian is taken as the gentleman, the growth of Qian yang is called "waxing," and the retreat of K'un yin is called "waning," so the gentleman values the waxing and waning of things, because this is precisely the operation of the heavenly way.

疏：「陰外」至「曰剝」○此荀義也。陰消乾至外卦而及五，故曰陰外變五。《喪服傳》曰：君至尊也。五為天子，故曰至尊。五為陰所變，《乾鑿度》云：剝之六五言盛殺萬物皆剝墮落，故云剝也。○「小人謂群陰」○群陰在內，一陽在外，陽往則陰來，故不利有攸往，謂小人長也。

Hui Dong explains that his commentary covers the passage from "Yin outside" to "called Pei," adopting the view of Xun Shuang. Yin energy gradually consumes Yang energy of Qian, advancing to the outer trigram and affecting the fifth line, hence saying "Yin outside changes the fifth." The "Rites of Funeral" states "the ruler is the supreme." The fifth line represents the position of the Son of Heaven, hence called "supreme." The fifth line is transformed by Yin, and the "Diao Du" says that the sixth line of Pei hexagram refers to the flourishing of cutting and killing energy, with all things falling off, hence the name "Pei." The following commentary explains the sentence "small people call them the group of Yin." Many Yin lines are inside, with only one Yang outside. As Yang moves upward, Yin follows, hence "it is not advantageous to go somewhere," which is what is meant by the growth of small people's power.

○「乾為」至「行也」○此虞義也。消息者，乾坤也。先儒據《易》曰：伏羲作卜言之教曰乾坤震巽坎離艮兌消息。若然，自有八卦便有消息。《史記·曆書》謂黃帝起消息，義或然也。卦有十二實，乾坤十二畫也。復、臨、泰、大壯、夬、乾皆息卦也，而皆乾，故乾為息；姤、遯、否、觀、剝、坤皆消卦也，而皆坤，故坤為消。乾盈於甲，故乾為盈；陽實陰虛，故坤為虛。觀消為剝，剝消為坤，觀不得不變為剝，剝不得不變為坤。天之道即消息盈虛之道，故曰天行也。

The passage explains the section from "Qian represents" to "this is called 'heavenly movement'". This explanation follows Yu Fan's interpretation. The term "message" refers to Qian and Kun. Earlier scholars of Confucianism, based on the Book of Changes, said that Fuxi established the teaching of divination and fortune-telling, discussing the waxing and waning of Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. According to this view, since the eight trigrams were established, the concept of "message" already existed. The Records of the Grand Historian, in its section on the calendar, says that the method of "message" began with the Yellow Emperor. This might be the case. The twelve message trigrams represent twelve lines, which correspond to the twelve lines of Qian and Kun. Fu, Lin, Tai, Da Zhuang, Guai, and Qian are all trigrams representing the growth of yang energy, and they all eventually return to Qian, so Qian is associated with "growth". Guo, Duan, Pǐ, Guan, Po, and Kun are all trigrams representing the decline of yang energy, and they all eventually return to Kun, so Kun is associated with "decline". According to the method of Najia, when the moon is full, the image of Qian is paired with the position of Jia, so Qian represents "fullness"; yang lines are full and yin lines are empty, so Kun represents "emptiness". The trigram Guan, when it declines, becomes Po; Po, when it declines, becomes Kun. Guan must change into Po, and Po must change into Kun. The movement of heaven follows the pattern of waxing and waning, fullness and emptiness, so this is called "heavenly movement".

復亨，剛反，動而以順行。注：剛從艮入，坤從反震，故曰反動。坤順震行，故而以順行。陽不從上來反初，故不言剛自外來，是以明不遠之復入坤出震義也。是以出入無疾，朋來無咎，反復其道，七日來復，天行也。注：天行謂自午至子。利有攸往，剛長也。注：剛道浸長。復其見天地之心乎。注：冬至復加坎，坎為極心，乾坤合於一元，故見天地之心。心猶中也，董子以二至為天地之中是也。

The Commentary on the Judgment says: "The return is smooth, because the strong line reverses and moves in a harmonious way." Hui Dong explains: this strong line comes from the mountain trigram and enters the earth trigram, then returns from the earth trigram to form the thunder trigram, hence it is called "reverse movement." The earth trigram is harmonious, and the thunder trigram represents movement, so it says "movement in a harmonious way." The yang line here does not come from the top line and return to the initial position, so the Commentary on the Judgment does not say "the strong line comes from outside." This is precisely to point out the principle of the hexagram "returning without being far," which refers to the yang energy entering the earth trigram and then emerging from the thunder trigram. The Commentary on the Judgment says: "Therefore, there is no illness in going out and coming in, no misfortune when friends come, the path is reversed, and after seven days it returns, this is the way of heaven." Hui Dong explains: "the way of heaven" refers to the process of increase and decrease from the午 position to the子 position. The Commentary on the Judgment says: "It is advantageous to go somewhere, because the strong line is long." Hui Dong explains: the way of the strong yang is gradually increasing. The Commentary on the Judgment says: "Does this show the heart of heaven and earth?" Hui Dong explains: the winter solstice corresponds to the hexagram of return and is placed above the坎 trigram. The坎 trigram is at the extreme north and the center. The heaven and earth meet in the same vital energy here, so the heart of heaven and earth can be seen. "Heart" is "center." Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, which is exactly this meaning.

疏：「剛從」至「義也」○此虞義也。剛謂剝上九，上九體艮，消艮入坤，故云剛從艮入。坤滅出復震，故從反震。艮者震之反也。坤為順，震為行，故而以順行。彖傳多言適變而此言消息，故云陽不從上來反初。若上來反初則當云剛自外來，今不云來，明不從適變之例也。若然，泰之小往大來亦據消息而云來者，否泰反其類，彼對否大往小來亦是消息，非適變也。從上反初則遠，今入坤出震，七日來復，正明覆之不遠，故云是以明不遠之復入坤出震義也。○「天行」至「至子」○天行謂消息，坤消自午，陽息於子，故云自午至子，謂七日也。

Hui Dong explains that the commentary he is providing is on the passage from "Gang Cong" to "Yi Ye," adopting the view of Yu Fan. Here, "Gang" refers to the upper line of the "Bo" hexagram, which is in the Gen trigram. Since Gen is being eroded and enters the Kun trigram, it is said "Gang Cong Gen Ru." When the Kun trigram reaches its extreme, yang energy re-emerges as Zhen, so it is said "Cong Fan Zhen" — Gen is the inverted image of Zhen. Since Kun is characterized by compliance and Zhen by movement, it is said "Dong Er Yi Shun Xing." The Commentary on the Judgment mostly discusses the changing positions of lines, but here it refers to the twelve messages, so the commentary says that the yang line does not return from the top line to the first line. If it were truly returning from the top to the first line, it should be said "Gang Zi Wei Lai"; since it is not said "Lai," it indicates that the "Fu" hexagram does not follow the common pattern of changing positions. If someone asks: the "Tai" hexagram's Commentary says "Xiao Wang Da Lai," which also refers to messages but uses the word "Lai," this is because the "Pi" and "Tai" hexagrams are reverses of each other, and "Da Wang Xiao Lai" of "Pi" is opposite, so they both belong to messages rather than changing positions. Returning from the top line to the first line would be a long journey; now, yang energy enters the Kun and emerges as Zhen, returning in seven days, which shows that the "Fu" hexagram is "Bu Yuan Er Fu," so the commentary emphasizes that "Bu Yuan Er Fu" refers to entering the Kun and emerging as Zhen. The following commentary is on the passage from "Tian Xing" to "Zhi Zi": "Tian Xing" refers to the principle of messages. The Yin of Kun begins to erode yang energy from the Wu position, and yang energy regenerates at the Zi position, so it is said "Zi Wu Zhi Zi," which is also "Qi Ri."

○「冬至」至「是也」○《易緯·是類謀》曰：冬至日在坎，春分日在震，夏至日在離，秋分日在兌。《魏書·律曆志》推四正卦術曰：因冬至大小餘即坎卦用事日。求次卦加坎，大餘六，小餘五千五百二十九，小分十四，微分滿五從小分，小分滿氣法從小餘，小餘滿蔀法從大餘，命以紀算外即復卦用事日。大壯加震，姤加離，觀加兌，如復加坎。冬至復加坎，是其義也。

The passage explains the period from "Winter Solstice" to "is also." The "Yi Wei · Shi Leiu" states that at Winter Solstice, the sun is aligned with the Kan hexagram, at Spring Equinox with Zhen, at Summer Solstice with Li, and at Autumn Equinox with Dui. The "Wei Shu · Lu Li Zhi" describes the method for calculating the days when the four cardinal hexagrams occur. It says that on the day of Winter Solstice, the remainder of the large and small numbers obtained is the day when Kan hexagram is in charge. To calculate the next hexagram, add six to the large remainder, 5,529 to the small remainder, and 14 to the small fraction. When the small fraction reaches five, it is advanced to the small remainder; when the small remainder reaches one "qi fa," it is advanced to the large remainder; when the large remainder reaches one "bu fa," it is advanced to the next large remainder. The day calculated from the beginning of the cycle is the day when the Fu hexagram is in charge. Da Zhuang is added to Zhen, Guo to Li, Guan to Dui, just as Fu is added to Kan. The reason why at Winter Solstice the Fu hexagram is added to Kan is exactly this.

荀氏《說卦》曰：坎為極心。注云：極，中也。《繫上》曰：易有太極，是生兩儀。虞氏注云：兩儀謂乾坤也。太極生兩儀，故《乾鑿度》曰：乾坤相併俱生。彖傳曰：大哉乾元。又曰：至哉坤元。故云乾坤合於一元。乾為天，坤為地，冬至天地之中，故云天地之心，心即中也。知天地之心即天地之中者，以成十三年《春秋傳》曰：民受天地之中以生，所謂命也。天地之中即乾坤之元，萬物資始，乾元；資生，坤元，所謂民受之以生，故知天地之心即天地之中。不曰中而曰心者，陽尚潛藏，故曰心也。

Xun Shuang's commentary on "Shuo Gu" says "Kan represents the central heart." The commentary explains that "extreme" means "center." The "Xu Ci Shang Wen" says, "The Book of Changes has the Taiji, from which the two principles arise." Yu Fan's commentary explains that the two principles refer to Qian and Kun. Taiji gives rise to the two principles, so the "Qian Zuo Du" says that Qian and Kun are generated together and simultaneously. The "Tuan Zhuan" praises Qian by saying "How great is the Qian Yuan," and praises Kun by saying "How profound is the Kun Yuan," so it says that Qian and Kun are united in the same vital energy. Qian represents Heaven, and Kun represents Earth. On the winter solstice, Heaven and Earth are at their center, so it is called "the heart of Heaven and Earth," and "heart" is also "center." We know that the heart of Heaven and Earth is the center of Heaven and Earth because the "Zuo Zhuan" Chenggong 13th year says that the people receive the harmonious energy of the center of Heaven and Earth and thus are born, which is called "destiny." The center of Heaven and Earth is the Qian Yuan and Kun Yuan: all things begin with the Qian Yuan and take form with the Kun Yuan, which is exactly how the people receive it and are born. Therefore, the heart of Heaven and Earth is the center of Heaven and Earth. The reason we do not say "center" but "heart" is that at this time, the Yang energy is still hidden below, so the term "heart" is used.

董子謂二至為天地之中者，見《春秋繁露》。其文曰：陽之行始於北方之中，而止於南方之中；陰之行始於南方之中，而止於北方之中。陰陽之道不同，至於盛而皆止於中，其所始皆必於中。中者，天地之太極，是以二至為天地之中也。荀氏注此云：復者，冬至之卦，陽起初九為天地心，萬物所始，吉凶之先，故曰見天地之心。義亦同也。

Hui Dong cited that Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, as stated in "Chunqiu Fanlu." The passage says: the movement of yang energy begins at the center of the north and ends at the center of the south; the movement of yin energy begins at the center of the south and ends at the center of the north. Although the paths of yin and yang are opposite, when they reach their peak, they both stop at "zhong," and their starting points are also at "zhong." "Zhong" is the Taiji of heaven and earth, hence the winter solstice and summer solstice are regarded as the center of heaven and earth. Xun Shuang's commentary on this passage says: the "Fu" hexagram is the hexagram of the winter solstice, and the rising of yang energy from the initial line, "Chujiu," is the heart of heaven and earth, the beginning of all things and the omen of good and bad fortune. Therefore, it says "seeing the heart of heaven and earth." His meaning is consistent with Dong Zhongshu's.