The Judgment of the Hexagram of No Falsehood: Commentary on the Judgment

無妄，剛自外來而為主於內，動而健，剛中而應。注：上之初，故自外來。震為主，故為主於內。剛中謂五，應應二。大亨以正，天之命也。注：乾為天，巽為命，三上易位，乾坤交而成既濟，故大亨以正，合於天地之中，故曰天之命也。其匪正有眚，不利有攸往。無妄之往，何之矣，天命不右行矣哉。注：體屯難，故無所之。右，助也。災成於三，窮於上，故天命不右。馬氏謂天命不右行，非也。

The Commentary on the Judgment says: "The hexagram 'Without Pretense' is characterized by a strong yang line coming from outside and becoming the dominant line within, moving with strength, being strong and central, and having a corresponding line." Hui Dong's note explains: "The top line descending to the initial position is referred to as 'coming from outside'; Zhen (Thunder) represents the main vessel, hence 'becoming the dominant line within.' 'Strong and central' refers to the line nine in the fifth position, and 'corresponding' refers to its correspondence with the line six in the second." The Commentary on the Judgment says: "Great success through correctness is the mandate of heaven." Hui Dong's note explains: "Qian represents heaven, and Xun represents destiny; the third and top lines exchange positions, and Qian and Kun intersect to form the hexagram 'Perfect Union,' hence 'great success through correctness'; this is in harmony with the middle and harmonious energy of heaven and earth, hence called 'the mandate of heaven.'" The Commentary on the Judgment says: "If not correct, there will be calamity; it is not beneficial to go anywhere. Without pretense, where should one go? Is the mandate of heaven not guiding?" Hui Dong's note explains: "The hexagram reflects the difficult situation of the hexagram 'Obstruction,' hence there is nowhere to go." "Right" here means assistance. Calamity arises from the line nine in the third position and reaches its culmination at the top line, hence the mandate of heaven does not provide assistance. Ma Rong's reading of this sentence as "the mandate of heaven does not proceed rightward" is incorrect.

疏：「上之」至「應二」○上在外卦，故自外來。震主器，上之初，二在內，故為主於內。動震健乾，五以剛居中，故知剛中謂五。二利有攸往，五之正應也，故應謂應二。○「乾為」至「命也」○此言既濟之事。四已正，三上易位，乾坤交，故大亨；六爻皆正，故以正也。五為天中，二為地中，天地之中，民所受以生者，所謂命也，故曰天之命也。

Hui Dong explains: what he is commenting on is from "From above" to "corresponding to the second" in the annotation. The top line is originally in the outer trigram, so it is said "coming from outside." Zhen represents the image of ritual vessels; when the top line descends to the first position, and the second line is in the inner trigram, it is said "dominant within." "Motion" refers to Zhen, "strength" refers to Qian; nine five is a strong yang in the central position, so it is known that "strong and central" refers to nine five. The line statement of the second line says "favorable for going somewhere," and the second line corresponds to nine five, so the "corresponding" in the annotation refers to the correspondence with the second line. What follows is from "Qian represents" to "destiny." Here it is speaking about the completion of the hexagram Ji Ji. The fourth line has already become proper, and if three and six exchange positions, then Qian and Kun connect, so it is said "greatly prosperous." All six lines are in proper positions, so it is said "proper." The fifth line is the center of heaven, the second line is the center of earth, the harmonious qi of heaven and earth is exactly what the people receive to be born, which is called "the mandate of heaven," so it is said "the mandate of heaven."

○「體屯」至「非也」○四已正，上動成坎，故體屯難。《屯》卦辭曰：不利有攸往。故無所之。右，助，鄭義也。三匪正，故災成於三。上傳曰：窮之災也。故云窮於上。乾為天，巽為命，虞氏謂上動逆巽命，故天命不右行矣哉，言不可行也。馬氏已下，虞駁馬義也。右讀為佑，馬如字，屬下讀，雲天左旋不右行，非傳義，故虞駁之。尋馬氏之義，謂天左旋不右行，右行為反天命，故災，義亦得通也。

The passage explains from "Body of Zhun" to "Not so." The fourth line is already in the correct position, and when the top line moves, it becomes Kan, so the hexagram reflects the difficulty of Zhun. The Zhun hexagram says "It is not advantageous to go anywhere," so there is nowhere to go. Interpreting "right" as "assist" is Zheng Xuan's explanation. The third line is not in the correct position, so calamity arises from the third line; the image commentary on the top line says "calamity at the end," so it reaches its limit at the top line. Qian represents Heaven, and Xun represents destiny. Yu Fan believes that when the top line moves, it goes against Xun's symbol of heavenly mandate, so he says "the heavenly mandate does not move to the right," meaning this path is not possible. The following sentences by "Ma's school" are Yu Fan's refutation of Ma Rong's view. Yu Fan reads "right" as "assist," while Ma Rong reads it as the original character and connects "right" with the next sentence, saying the heavens rotate to the left but not to the right. This contradicts the original meaning of the commentary on the judgment, so Yu Fan refutes him. However, examining Ma Rong's intention, he meant that the heavens rotate to the left but not to the right; if they do move to the right, it would be against the heavenly mandate and cause calamity. This explanation is also reasonable.

大畜，剛健篤實輝光日新。注：剛健謂乾，篤實謂艮，二之五體離，離為日，故輝光日新。其德剛上而尚賢。注：乾為德，初之上，故其德剛上。賢謂三，上變合三，故尚賢。能健止，大正也。注：健乾止艮也，二五易位，故大正。舊讀言能止健，誤也。不家食吉，養賢也。注：賢謂二，三至上有頤象，二升五故養賢。利涉大川，應乎天也。注：五天位，故應乎天。

The Commentary on the Judgment says: "The Great Accumulation, with its strong and vigorous nature, solid and sincere, radiates brilliance and is renewed daily." Hui Dong explains: "Strong and vigorous" refers to the lower trigram Qian, "solid and sincere" refers to the upper trigram Gen; when the line Nine in the Second ascends to the fifth position, it forms the trigram Li, which represents the Sun, thus it shines brightly and is renewed every day. The Commentary on the Judgment says: "Its virtue is strong above and values the virtuous." Hui Dong explains: "Qian is taken as the symbol of virtue; the first line moves upward to the upper position, thus it is said 'its virtue is strong above.' "Virtuous" refers to the line Nine in the Third; the top line changes and combines with the line Nine in the Third, thus it is said 'values the virtuous.' The Commentary on the Judgment says: "It is able to be strong and to stop, which is great correctness." Hui Dong explains: "Strong" refers to Qian, "to stop" refers to Gen; the lines Two and Five exchange positions, thus it is called "great correctness." The old version reads this sentence as "able to stop and be strong," which is incorrect. The Commentary on the Judgment says: "It is auspicious to eat outside the home, which is nurturing the virtuous." Hui Dong explains: "Virtuous" refers to the line Nine in the Second; from the third line to the top line contains the image of the Hexagram Yi, and when the line Nine in the Second ascends to the fifth position, it is nurturing the virtuous. The Commentary on the Judgment says: "It is advantageous to cross great rivers, which corresponds to Heaven." Hui Dong explains: the fifth line is the heavenly position, thus it is said "corresponds to Heaven."

疏：「剛健」至「日新」○此虞義也。剛健篤實謂兩象也，故剛健謂乾，篤實謂艮。輝光日新謂二五易也，離為日，為光，故輝光日新。管輅曰：朝旦為輝，日中為光也。日新俗讀屬下，失之。○「乾為」至「尚賢」○乾為龍德，故為德。初之上，故其德剛上，虞義也。初剛居上，故其德剛上也。乾為賢人，上應三，故賢謂三。三上敵應，故上變合三而尚賢。傳曰：上合志也。

Hui Dong explains: He is commenting on the passage from "Gang Jian" to "Ri Xin", adopting Yu Fan's interpretation. "Gang Jian Du Shi" refers to the images of the upper and lower trigrams, so "Gang Jian" refers to Qian, and "Du Shi" refers to Gen. "Hui Guang Ri Xin" refers to the image after the second and fifth lines are exchanged: Li represents the sun and also light, so it is called "hui guang ri xin". Guan Lu says: the morning light is called "hui", and the noon light is called "guang". The common people mistakenly read "ri xin" together with the next sentence, which is an error. The following commentary is on the passage from "Qian Wei" to "Shang Xian": Qian has the virtue of a dragon, so it is taken as virtue; the first line moves upward to the upper position, so it is said "qi de gang shang", which is Yu Fan's view. The yang line of the first line is in the upper position, so it is said "qi de gang shang". Qian is also taken as a virtuous person, and the upper line corresponds with the third line, so "xian" refers to the third line. The third and upper lines are both yang lines, originally opposing and not corresponding, so the upper line must change to yin to correspond with the third line, which is "Shang Xian". The "Image Commentary" says "shang he zhi ye", which refers to this.

○「健乾」至「誤也」○此虞義也。易氣從下生，故彖傳之例先下，而上傳曰能健止，故知健謂乾，止謂艮。二五失正，上下易位，故大正。舊讀言能止健，不合彖例，故云誤也。○「賢謂」至「養賢」○乾為賢人，二稱家，故知賢謂二。二不正而稱賢者，中和為聖賢，二不正，升五為聖賢。又三至上體頤，頤者，養也，二升五故養賢，孟子所謂王公之尊賢是也。○「五天」至「乎天」○此京義也。二升五，五降二而應之，五為天位，故云應乎天。俗謂六五應九二，非也。

The passage below explains from "Jian Qian" to "wu ye," following Yu Fan's interpretation. The energy of the Book of Changes arises from the lower to the upper, so the Commentary on the Judgment usually first mentions the lower trigram and then the upper trigram. The text says "neng jian zhi," indicating that "jian" refers to the lower trigram Qian and "zhi" refers to the upper trigram Gen. The second and fifth lines are both not in the correct position, so they are exchanged, hence called "da zhen." The old text reads "neng zhi jian," which does not follow the order of first lower then upper in the Commentary, so it is considered wrong. The passage below explains from "xian wei" to "yang xian": Qian is taken as the image of a virtuous person, and the second line is called "jia," so "xian" refers to nine two. Nine two is not in the correct position but is called "xian" because it is in the middle and harmonious, thus qualifying as a sage. Nine two, though not in the correct position, can become a sage by rising to the fifth position. Also, from the third line to the top line forms the trigram Yi, which means nourishment. Nine two rising to the fifth position is called "yang xian," meaning the respect and honor of virtuous people as mentioned by Mencius. The passage below explains from "wu tian" to "hu tian," following Jing Fang's interpretation: nine two rising to the fifth position, the original six five descends to the second position to correspond with it. The fifth line is the heavenly position, so it is said "ying hu tian." The common interpretation that six five responds to nine two from below is incorrect.

頤貞吉，養正則吉也。注：爻不正，故養正則吉。觀頤，觀其所養也。注：所養謂三五上。自求口實，觀其自養也。注：自養謂三之正，五上易位。天地養萬物。注：天地位，萬物育，故天地養萬物。聖人養賢以及萬民。注：乾為聖人，坤陰為民，養成賢能使長治萬民，是養賢以及萬民也。頤之時大矣哉。注：養正則吉，成既濟定，故頤之時大矣哉。

The Commentary on the Judgment says: "The hexagram 'Yi' (Nourishment) is auspicious when maintained with sincerity, because cultivating the correct path brings auspiciousness." Hui Dong explains: the hexagram contains lines that are not in the correct position, so it is necessary to cultivate them back to the correct position to achieve auspiciousness. The Commentary on the Judgment says: "Observing 'Yi', one observes what is being cultivated." His own note: what is being cultivated are the third, fifth, and top lines. The Commentary on the Judgment says: "Seeking food for the mouth, observing self-nourishment." His own note: "Self-nourishment" refers to the third line changing to the correct position, and the fifth and top lines exchanging positions. The Commentary on the Judgment says: "Heaven and Earth nourish all things." His own note: Heaven and Earth each occupy their proper position, and all things are allowed to grow and reproduce, so it is said that Heaven and Earth nourish all things. The Commentary on the Judgment says: "The timing of 'Yi' is great indeed." His own note: returning the lines to the correct position brings auspiciousness, and when all six lines are in the correct position, it forms the hexagram 'Ji Ji' (Completion), which is a state of stability, so the timing of 'Yi' is indeed great.

疏：「爻不」至「則吉」○爻不正以歸於正，謂之養正。《蒙》二五，蒙以養正，及頤養正則吉是也。○「所養」至「五上」○三五上不正，所當養者，故云所養謂三五上。虞注《雜卦》頤養正也，下雲謂養三五而不及上，以上由頤故也。但五上易位，言三五則上可知已。

Hui Dong explains: what he is commenting on is the passage from "Yao Bu" to "Ze Ji" in the annotations. When the yao position is not correct but is made correct, this is called "Yang Zheng." The second and fifth yao in the Meng hexagram discuss "Meng Yi Yang Zheng," and the Yi hexagram discusses "Yang Zheng Ze Ji," all based on this principle. The following commentary is from "Suo Yang" to "Wu Shang": the third, fifth, and top yao are all not in proper position, and thus they are the ones that should be cultivated. Therefore, the annotation says that the ones being cultivated are the third, fifth, and top yao. Yu Fan's commentary on the "Zagua" passage "Yi, Yang Zheng" only mentions cultivating the third and fifth yao but does not mention the top yao, because the top yao itself is where "Yi" is located. However, the fifth and top yao need to exchange positions, so by mentioning the third and fifth yao, the top yao is naturally included.

○「自養」至「易位」○頤者養也，自養則吉，求養則凶。三五上不正，故以自養為義，所謂養正則吉也。養正則為聖賢，故《蒙》言聖功，《頤》言養賢。《周禮》鄉大夫三年大比，考其德行、道藝是觀，其自養之事。○「天地」至「萬物」○天地位謂爻得正也，萬物育謂既濟定也。○「乾為」至「民也」○乾為聖人謂大過乾也，坤陰為民，此上虞義。《周禮》鄉大夫使民興賢，出使長之；使民興能，入使治之，是養成賢能使長治萬民，所謂養賢以及萬民也。○「養正」至「矣哉」○三五上養正則六爻皆正，成既濟定，是養之大者，故云大矣哉。

The passage explains from "self-cultivation" to "changing positions": The hexagram "Yi" means nourishment; self-nourishment is auspicious, while being nourished by others is inauspicious. The third, fifth, and top lines are not in proper position, so the meaning of "self-cultivation" is taken as the basis, which is "nourishing the right path brings auspiciousness." Nourishing and returning to the right path can lead to becoming a sage and virtuous person, so the hexagram "Meng" says "sage's achievement," and the hexagram "Yi" says "nourishing the virtuous." The "Rites of Zhou" records that the local magistrate conducts a major examination every three years, assessing the virtue and skills of the people, which is precisely the practical aspect of "self-cultivation." The passage explains from "heaven and earth" to "all things": "heaven and earth are in proper position" refers to each line being in its correct place, and "all things flourish" refers to reaching the hexagram "Ji Ji" where all six lines are stable. The passage explains from "Qian represents" to "the people": saying that Qian represents the sage is based on the Qian trigram from which the hexagram "Da Guo" originates; Kui belongs to yin and takes the image of the people—these are all Yu Fan's views. The duty of the local magistrate in the "Rites of Zhou" is to have the people recommend virtuous individuals, selecting them to serve as officials; and to have the people recommend capable individuals, appointing them to administrative positions—this is cultivating the virtuous and employing them to govern the people, which is "nourishing the virtuous and governing the people." The passage explains from "nourishing the right path" to "how great indeed": when the third, fifth, and top lines return to the right path, all six lines become in proper position, forming the stable state of the hexagram "Ji Ji," which is the greatest achievement in the way of nourishment, hence saying "how great indeed."

大過，大者過也。注：謂四陽爻皆失之過。棟橈，本末弱也。注：本末謂初上。剛過而中，巽而說行，利有攸往，乃亨。注：二失位過也，處二中也，說兌也，震為行，大壯五之初，故巽而說行。大過之時大矣哉。注：喪事取諸大過，送死當大事，故大矣哉。

The Commentary on the Judgment says: "Great Excess, great excess indeed." Hui Dong explains: this refers to the four yang lines in the hexagram being excessive. The Commentary on the Judgment says: "The beam bends, for the beginning and end are weak." Hui Dong explains: "beginning and end" refers to the lines Six at the Beginning and Six at the Top. The Commentary on the Judgment says: "Yang is excessive but in the center, yielding and joyful, thus it is advantageous to go on, and hence it is harmonious." Hui Dong explains: the line Nine in the Second losing its position is the "excess," while its position in the center of the lower trigram is the "center"; "joyful" refers to the upper trigram Dui, with Zhen governing movement; this hexagram comes from the line Nine in the Fifth of Great Strength descending to the first position, hence it is said "yielding and joyful movement." The Commentary on the Judgment says: "At the time of Great Excess, how great it is indeed." Hui Dong explains: the rites of mourning and burial take their image from Great Excess, as bidding farewell to the departed is a great matter in life, hence it is said "how great it is indeed."

疏：「謂四」至「之過」○四陽爻皆失之過，故名大過。若然，初六過慎，上六過涉，亦有過義而不言者，陰以陽為主也。○「本末」至「初上」○《繫下》曰：其初難知，其上易知，本末也。初上皆柔，故知本末謂初上。所以取義於本末者，《說文》曰：木下曰本，從木，一在其下；木上曰末，從木，一在其上。故取義於本末也。○「二失」至「說行」○二剛失位，故云過；而在下中，故云中。巽，巽也；說，兌也。卦自大壯來，大壯體震，震為行，故云巽而說行也。

Hui Dong explains: what he is commenting on is the passage from "speaking of four" to "its excess." All four yang lines are excessive, hence the name of the hexagram is "Great Excess." According to this interpretation, the line "initially excessive" refers to being overly cautious, and the line "excessive at the top" refers to drowning in the river, both containing the meaning of "excess." However, the commentary does not mention this, because the yin lines are subordinate to the yang lines. The following commentary is from "two lines lose their position" to "the movement is smooth": Nine in the second is yang and has lost its position, so it is called "excessive"; but it is in the middle of the lower trigram, so it is also called "middle." "Xun" refers to the Xun hexagram, and "say" refers to the Dui hexagram. This hexagram comes from "Great Strength," which contains the Zhen trigram, and Zhen governs movement, hence it is said "Xun and Dui movement is smooth."

○「喪事」至「矣哉」○《繫下》曰：古之葬者厚衣之以薪，藏之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。蓋後世聖人易古葬喪之禮，有衣衾，有棺槨，有封有樹，有喪期，是喪事取諸大過也。孟子曰：養生者不足以當大事，唯送死可以當大事。趙岐注云：送終如禮，則為能奉大事。喪事取諸大過，故大矣哉。虞氏謂國之大事在祀與戎，藉用白茅，女妻有子繼世承祀，故大矣哉，義亦通也。

The passage explains from "sangshi" to "yizai." The "Xici Xia Zhuan" says: In ancient times, when burying the dead, they wrapped the body in thick firewood and buried it in the wilderness, without mounds or trees, and there was no fixed period for mourning. Later sages changed this practice, using coffins and outer cases, which was modeled after the hexagram "Daguo." This means that later sages transformed the ancient burial rites, introducing clothes and bedding, coffins and outer cases, mounds and trees, and fixed mourning periods. Thus, the rites of mourning are modeled after the hexagram "Daguo." Mencius said: Caring for one's parents while they are alive is not a great matter, but sending them off when they have passed away is a great matter. Zhao Qi explained: Being able to properly send off the deceased according to ritual is to be able to shoulder great responsibilities. Since the rites of mourning are modeled after the hexagram "Daguo," it is said "how great indeed!" Yu Fan said that the great matters of the state are sacrifice and warfare. The line "ji yong baimao" in the first line of "Daguo" refers to sacrificial rites. The line "lao fu de qi nu qi" in the fifth line, where an old man marries a young wife and has offspring, can continue the ancestral sacrifices, so it is said "how great indeed!" This explanation also makes sense.

習坎，重險也。注：兩象也，天險地險，故曰重險。水流而不盈。注：謂五也。行險而不失其信。注：謂二也。震為行，謂陽來為險而不失中，中稱信也。維心亨，乃以剛中也。注：剛中謂二五。行有尚，往有功也。注：功謂五，二動應五，故往有功。天險不可升也。注：五為天位，五從乾來，體屯難，故天險不可升也。地險山川丘陵也。注：坤為地，乾二之坤，故曰地險。艮為山，坎為川，半山稱丘，丘下稱陵，故曰地險山川丘陵。王公設險以守其邦。注：王公謂二五，坤為邦，乾二五之坤成坎險，震為守，有屯難象，故王公設險以守其邦。險之時用大矣哉。注：用險以時，故曰時用。

The Commentary on the Judgment says: "The hexagram 'Water in the Lake' signifies repeated dangers." Hui Dong explains: both upper and lower parts are images of Kan, meaning that heaven has its dangers and earth has its dangers, hence "repeated dangers." The Commentary on the Judgment says: "Water flows but does not overflow." Hui Dong explains: this refers to the fifth line. The Commentary on the Judgment says: "To proceed through danger without losing trust." Hui Dong explains: this refers to the second line; Zhen represents movement, indicating that a yang line comes to occupy a position and forms danger, yet does not lose the middle path, and being in the middle is called "trust." The Commentary on the Judgment says: "Only the heart is smooth, because of the strong and central line." Hui Dong explains: "Strong and central" refers to the second and fifth lines. The Commentary on the Judgment says: "Going forward is commendable, going forward brings merit." Hui Dong explains: "Merit" refers to the fifth line; the second line moves upward and corresponds to the fifth line, hence "going forward brings merit." The Commentary on the Judgment says: "Heavenly danger is not to be ascended." Hui Dong explains: the fifth line is the heavenly position, this line comes from Qian, and the hexagram reflects the difficulty of Zun, hence heavenly danger cannot be climbed. The Commentary on the Judgment says: "Earthly danger is mountains, rivers, hills, and ridges." Hui Dong explains: Kun represents earth; the second and fifth lines of Qian enter the position of Kun to form Kan danger, and Zhen represents guarding, with the image of Zun's difficulty, hence "the king and lord set up dangers to guard their state." The Commentary on the Judgment says: "The use of danger is great indeed." Hui Dong explains: using danger in accordance with the right time and occasion, hence "timely use."

疏：「兩象」至「重險」○此虞義也。習，重也，重險謂內外兩象。《乾鑿度》曰：三畫以下為地，四畫以上為天。天險地險，故曰重險也。○「謂五也」○乾五之坤五，故水流謂流坤也。陽陷陰中，故不盈。九五坎不盈，虞氏謂水流而不盈，故知謂五也。○「謂二」至「信也」○此虞荀義也。九二坎有險，故知行謂二。二體震為行，乾二之坤，陽來為險而在二，故而不失中。卦有中孚，孚信在中，故云中稱信也。○「剛中謂二五」○義見本卦。○「功謂」至「有功」○此虞義也。五多功，故功謂五。

Hui Dong explains: what he is commenting on is the passage from "two images" to "double danger." He adopts Yu Fan's interpretation. "Practice" refers to overlapping, and "double danger" refers to the two Kan images inside and outside. The "Dazuo Du" says: a hexagram consists of six lines, the lower three lines belong to the earth, and the upper three lines belong to the heaven. Heaven has danger, earth has danger, so it is called "double danger." What follows is the explanation of the sentence "it refers to the fifth line": the nine in the fifth line of Qian enters the fifth position of Kun, so "water flows" refers to flowing into Kun. A yang line is trapped between two yin lines, so it is "not full." The line statement of the fifth line says "Kan is not full," and Yu Fan uses this to explain "water flows but is not full," thus showing that the annotation refers to the fifth line. What follows is the explanation from "referring to the second line" to "trust," combining Yu Fan's and Xun Shuang's views: the second line is in Kan and has danger, so "going" refers to the second line. The second line is in the body of Zhen, and Zhen represents movement; the nine in the second line of Qian enters the position of Kun, a yang line comes to reside and forms danger, exactly at the second position, so it is said "does not lose the center." The hexagram contains the image of Zhongfou, and trust resides in the center, so being in the center is called "trust." What follows is the explanation of the sentence "a strong and central line refers to the second and fifth lines": this meaning has already been explained in the line statements of the hexagram. What follows is the explanation from "achievement refers to" to "has achievement," adopting Yu Fan's view: the fifth line has much achievement, so "achievement" refers to the fifth line.

○「五為」至「升也」○此虞義也。《需》彖傳曰：位乎天位。大壯四之五位乎天位，故知五為天位。《乾鑿度》曰：五為天子也。乾五之坤五，故五從乾來，乾又為天。二至上體屯，《說文》曰：屯，難也。故體屯難。震為足，艮為止，震足止於下，故不可升也。○「坤為」至「陵也」○此虞義也。坤為地，《說卦》文。乾二之坤成坎險，故曰地險。互艮體坎，故為山川。丘高半於山，故曰半山稱丘。大阜曰陵，《爾雅》溴梁河墳備八陵之數，知陵又下於丘，故曰丘下稱陵。皆地之險，故曰地險山川丘陵也。

The following explanation covers the passage from "Wu wei" to "sheng ye," based on Yu Fan's interpretation. The Commentary on the Judgment of the hexagram "Xu" says, "positioned in the heavenly position." The line nine in the fourth position of "Da Zhuang" rises to the fifth position, which is "positioned in the heavenly position," thus indicating that the fifth line is the heavenly position. The "Qian Zao Du" states: "Five is the position of the Son of Heaven." The line nine in the fifth position of "Qian" moves into the fifth position of "Kun," so it is said that the fifth line comes from "Qian." "Qian" is also symbolic of heaven. From the second line to the top line forms the hexagram "Zun," and the "Shuo Wen" says, "Zun means difficulty," thus the hexagram reflects the difficulty of "Zun." "Zhen" is symbolic of the foot, and "Gen" is symbolic of stopping. The foot of "Zhen" is stopped below, so it cannot ascend. The following explanation covers the passage from "Kun wei" to "ling ye," also based on Yu Fan's interpretation: "Kun is earth," which is the original text from "Shuo Gua." The line nine in the second position of "Qian" moves into the position of "Kun," forming the hexagram "Kan" which represents danger, so it is said, "earthly danger." The hexagram has an intermediate structure of "Gen" and the main structure is "Kan," thus taking the images of mountain and river. A hill is only half the height of a mountain, so it is said, "half a mountain is a hill." A large mountain is called "ling," and according to the "E Ya," places such as "Bao Liang" and "He Fen" make up eight "lings," indicating that "ling" is lower than a hill, so it is said, "below a hill is a ling." These are all earthly dangers, so it is said, "earthly danger: mountains, rivers, hills, and lings."

○「王公」至「其邦」○此虞義也。五乾為王，二大夫而稱公者，二體屯初建侯扶屯，古者王室多故，諸侯入為三公共和王室，故二得稱公也。爻例三為三公，公不謂三者，三失正繫於徽纆故也。坤為土為民，民以土服，故坤為邦。乾二五之坤成坎險，故王公設險。震守宗廟社稷，故為守，守其邦。邦舊作國，尋邦與升陵韻，漢避諱改為國，虞氏本正作邦也。○「用險」至「時用」○艮為時，坤為用，王弼謂非用之常，用有時也，言險有時而用不可為常，故吳起曰：在德不在險。坎當合離為既濟也。

The passage below explains from "Wanggong" to "qibang." It follows Yu Fan's interpretation. The fifth line belongs to Qian, so it is called "Wang"; the second line originally represents the position of a minister but is called "gong" because the nine in the second line is in the Zun卦. The Zun卦's initial line says "beneficial to establish a feudal lord" to assist in overcoming difficulties. In ancient times, the royal house often faced hardships, and feudal lords would come to court and be appointed as the Three Grandees to assist the royal house, so the nine in the second line can be called "gong." According to the general principle of line positions, the third line is the position of the Three Grandees. Here, "gong" does not refer to the nine in the third line, because the nine in the third line is not in the correct position and is bound by a rope. The earth (Kun) represents the people, as the people rely on the land and submit to it, so Kun is taken as a state. The second and fifth lines of Qian enter Kun to form Kan, which represents danger. Therefore, it is said that Wanggong establishes dangers. Zhen guards the ancestral temple and state granary, so it is taken as guarding, which is "guarding his state." The character "bang" in the old text was originally "guo"; upon careful examination, "bang" here rhymes with the previous "sheng" and "ling," indicating that it was changed from "guo" to avoid the name of Emperor Gaozu Liu Bang. Yu Fan's original text uses "bang." The passage below explains from "yongxian" to "shiyong": Gen is taken as time, and Kun is taken as use. Wang Bi says this is not a regular use, but rather a use at certain times, meaning that dangers can only be used at specific times and cannot be regarded as a constant method. Therefore, Wu Qi said: the state relies on virtue and governance rather than on geographical advantages. Finally, Kan should ultimately combine with Li to form Ji Ji.

離，麗也。注：陰麗於陽，故曰麗也。日月麗乎天。注：乾五之坤成坎為月，離為日，日月麗天也。百榖草木麗乎地。注：震為百榖，巽為草木，坤為地。乾二五之坤成坎，震體屯，屯者盈也，盈天地之間唯萬物，萬物出震，故百榖草木麗乎地。重明以麗乎正，乃化成天下。注：兩象故重明，麗乎正謂旁通坎也。坎上離下，嚮明而治，故乃化成天下。坤為化也。柔麗乎中正，故亨，是以畜牝牛吉也。注：柔謂五陰，中正謂五伏陽出在坤中，故亨。

The Commentary on the Judgment says: "Li means to attach or cling." Hui Dong explains: the yin lines are attached to the yang lines, hence the term "li." The Commentary on the Judgment says: "The sun and moon are attached to the heavens." Hui Dong explains: the nine in the fifth (Qian's nine five) moves into the fifth position of Kun, forming Kan, which represents the moon, while Li represents the sun. Thus, both the sun and moon are attached to the heavens. The Commentary on the Judgment says: "All grains and grasses are attached to the earth." Hui Dong explains: Zhen represents grains, Xun represents grasses and trees, and Kun represents the earth. The second and fifth lines of Qian move into Kun, forming Kan, which connects with Zhen to form the hexagram Zun. Zun signifies fullness, and the fullness of the world is filled with all things, which emerge from Zhen, hence grains and grasses are attached to the earth. The Commentary on the Judgment says: "Repeated brightness, attached to the correct position, thus transforms and completes the world." Hui Dong explains: both upper and lower trigrams are Li, hence "repeated brightness." "Attached to the correct position" refers to the connection with Kan. Kan is above, Li is below, the ruler faces brightness and governs the world, thus nurturing and completing the world. Kun represents nurturing and transformation. The Commentary on the Judgment says: "Softness is attached to the middle and correct position, hence it is smooth, thus it is auspicious to keep a female ox." Hui Dong explains: "Softness" refers to the six five yin line; "middle and correct position" refers to the yang line hidden beneath the six five appearing in Kun, hence it is smooth.

疏：「陰麗」至「麗也」○此荀義也。麗者附麗，坤二五之乾，故陰麗乎陽也。○「震為」至「乎地」○此虞義也。震為百為稼，故為百榖。巽剛爻為木，柔爻為草。卦自坤來，故坤為地，與坎旁通。乾二五之坤成坎震，坎互震也。雲雷屯，故體屯。屯者，盈也。盈天地之間唯萬物，皆《序卦》文。雷雨之動滿形，故屯者盈也。萬，盈數也，故盈天地之間唯萬物。萬物出震，《說卦》文。舉天地者，坎離為乾坤二用，所以明既濟之功，下乃言化成天下也。

Hui Dong explains: what he is commenting on is the passage from "Yin Li" to "Li ye", adopting Xun Shuang's view. "Li" means attachment or reliance; the second and fifth lines of Kun enter the Heaven trigram, so Yin is attached to Yang. The following commentary is on the passage from "Zhen wei" to "hu di", adopting Yu Fan's view: Zhen takes the image of "bai" (hundred) and also of crops, so it is called "bai gu" (hundred grains); the strong line of Xun takes the image of wood, and the flexible line takes the image of grass. This hexagram comes from Kun, so Kun is Earth, and it is connected with the Kan hexagram. The second and fifth lines of Qian enter the Kun to form Kan and Zhen, and the mutual trigram of Kan is exactly Zhen. The Zun hexagram is the image of clouds and thunder, so it forms the Zun structure. "Zun means fullness," "fullness fills the space between heaven and earth with all things," are original words from the "Xu Gua Zhuan." Thunder and rain stir up and fill the forms of all things, so Zun is called fullness. "Wan" is the number that is most full, so it is said that only all things fill the space between heaven and earth. "All things come from Zhen" is original wording from the "Shuo Gua." Here, the mention of heaven and earth is intentional, because Kan and Li are the functions of Qian and Kun, used to point out the effect of the Ji Ji hexagram. Therefore, the following text continues to talk about transforming the world.

○「兩象」至「化也」○兩象故重明，虞義也。《說卦》曰：離也者，明也。兩象皆離，故曰重明。離外三爻不正，故麗乎正，謂旁通坎也。出離為坎，坎上離下成既濟定。《說卦》曰：聖人南面而聽，天下向明而治。聖人謂坎五，離，南方之卦，故南面而聽。天下向明而治謂行明堂月令之法而天下治，故乃化成天下。坤化成物，故坤為化也。○「柔謂」至「故亨」○此虞義也。六五陰不正，故柔謂五陰。坎伏離下，故中正謂五伏陽，坎外三爻皆正也。六五為坤中出離為坎，故出在坤中。乾坤交，故亨。虞氏謂出在坤中畜牝牛，是以畜牝牛吉也。

The passage explains from "two images" to "it is transformation." Both upper and lower parts are images of Li (Fire), so it is called "double brightness." This is Yu Fan's interpretation. The Classic of Divination says, "Li is brightness." Since both upper and lower parts are Li, it is called "double brightness." The outer trigram of the hexagram Li has the third line not in the right position, so it needs to be "attached to the correct position," meaning it is connected with Kan (Water) through mutual opposition. When Li emerges and Kan is above, Li below, it forms the hexagram Ji Ji (Completion), and all six lines are in harmony. The Classic of Divination says, "The sage faces south and listens; the world is bright and governed." "The sage" refers to the fifth line of Kan. Li is the hexagram of the south, so it can face south and govern. "The world is bright and governed" refers to implementing the system of the Bright Hall and the monthly commands, leading to the world's prosperity. Therefore, it is said that transformation and cultivation bring about the world. The hexagram Kun can transform and cultivate all things, so it takes the image of transformation. The passage below explains from "the flexible is called" to "thus it is smooth." It adopts Yu Fan's interpretation: the fifth line is yin in a yang position and not in the right place, so "flexible" refers to the yin of the fifth line. Kan is hidden beneath Li, so "centered and correct" refers to the yang line hidden in the fifth line. The three lines of the outer trigram of Kan are all in the right place. The fifth line originally belonged to Kun, and when Li transforms into Kan, it is said to "emerge from Kun." Thus, Qian and Kun intersect, leading to smoothness. Yu Fan believes that emerging from Kun means raising a female cow, so it is said, "raising a female cow is auspicious."

咸，感也。注：陰始感陽。柔上而剛下，二氣感應以相與。注：三之上故柔上，上之三故剛下。二氣謂乾坤，乾坤交而成咸，故感應以相與，與猶親也。止而說，男下女，是以亨利貞，取女吉也。注：止艮說兌，艮男兌女，男先於女，故男下女。天地感而萬物化生。注：有天地然後有萬物，故天地感而萬物化生。聖人感人心而天下和平。注：乾為聖人，初四易位成既濟，坎為心為平，故聖人感人心而天下和平，此保合太和品物流形也。觀其所感而天地萬物之情可見矣。注：謂四之初，以離日見天，坎月見地，縣象著明，萬物見離，故天地萬物之情可見矣。

The Commentary on the Judgment says: "The hexagram 'Xian' signifies feeling or mutual influence." Hui Dong explains: the Yin energy begins to influence the Yang energy. The Commentary on the Judgment says: "Softness above and firmness below, two energies respond to each other and thus interact." His explanation: in the hexagram 'Po', the line six in the third moves up to the upper position, hence "softness above"; the line nine at the top moves down to the third position, hence "firmness below." "Two energies" refer to Qian and Kun. The interaction between Qian and Kun forms the hexagram 'Xian,' hence the mutual response and intimacy, "with" meaning closeness. The Commentary on the Judgment says: "Restraint and joy, the male below the female, thus it is advantageous to be sincere and to take a wife, which is auspicious." His explanation: "Restraint" refers to Gen, "joy" refers to Dui. Gen represents the male, Dui the female, with the male preceding the female, hence the male is below the female. The Commentary on the Judgment says: "Heaven and earth feel for each other and all things are thus generated." His explanation: only after Heaven and Earth exist can all things come into being, hence the mutual feeling between Heaven and Earth leads to the generation and nurturing of all things. The Commentary on the Judgment says: "The sage moves the hearts of people and thus the world becomes peaceful." His explanation: Qian takes the form of the sage; when the first and fourth lines exchange positions, it becomes the hexagram 'Ji Ji,' and Kan takes the form of the heart and also of levelness, hence the sage moves the hearts of people and the world becomes peaceful—this is precisely the situation described in the Commentary on the Judgment of the hexagram Qian, "maintaining the great harmony, and all things take form." The Commentary on the Judgment says: "Observing what is felt, the nature of Heaven and Earth and all things becomes evident." His explanation: this refers to the line nine in the fourth moving down to the first position, with the line Li (Fire) representing the sun seen in the sky and the line Kan (Water) representing the moon seen on the earth; the heavenly phenomena are high and clear, and all things are revealed through Li, hence the true nature of Heaven and Earth and all things can be seen.

疏：「陰始感陽」○咸至姤六日七分當夏至陰始生，故云陰始感陽，卦之名咸以此，故云咸感也，咸感古今字耳。○「三之」至「親也」○據自否來，乾剛坤柔，坤三之上故柔上，乾上之三故剛下。太極分而為二，故二氣謂乾坤。乾坤交而成咸，故感應以相與，以起下取女吉也。與猶親，鄭義也。

Hui Dong explains that he is interpreting the phrase "yin begins to move yang." According to the method of hexagram qi, from the hexagram Xian to Guo, each hexagram corresponds to six days and seven parts, which coincides with the time of the summer solstice when yin begins to arise. Therefore, it is said that yin qi begins to move yang qi. The name of the hexagram Xian is precisely because of this, so it is said "Xian means feeling." "Xian" and "feeling" are merely different characters used in ancient and modern times. The following explanation is about the passage from "San zhi" to "qin ye": this hexagram comes from the hexagram Po. The yao of Qian is yang and the yao of Kun is yin. The yin yao of Kun moves up to the upper position, so it is called "yin on top"; the yang yao of Qian moves down to the third position, so it is called "yang below." The Taiji splits into two, so "two qi" refers to Qian and Kun. Qian and Kun interact to form Xian, so it is said that they feel each other and become close, leading to the following statement "taking a wife is auspicious." The character "yu" is interpreted as "to be close," according to Zheng Xuan's explanation.

○「止艮」至「下女」○艮少男，兌少女，故云艮男兌女。案《士昏禮》，壻御婦車，授綏御輪三周，先候於門外，皆男下女之事。《郊特牲》曰：男子親迎，男先於女，剛柔之義也，天先乎地，君先乎臣。卦例下為先，上為後。《比》九五失前禽，前禽謂初，是下為先也；卦辭云後夫凶，後夫謂上，是上為後也。易氣從下生，故以下為先，上為後。今艮男在下，兌女在上，男先於女，故曰男下女也。

The passage explains the section from "Stop - Mountain" to "Lower Woman." The trigram艮 (Gen) represents a young man, and兑 (Dui) represents a young woman, so Gen is considered male and Dui female. According to the "Rites of the Archduke" (Yili · Shihun Li), the groom leads the bride onto the carriage, hands her the rope to secure the door, and personally drives the carriage around three times before waiting outside the gate first—these are all rituals showing the male yielding to the female. The "Book of Rites · Jiao Te Sheng" states that the man personally marries the woman, with the man preceding the woman, which reflects the principle of the strong yielding to the gentle, just as heaven precedes earth and the ruler precedes the subject. According to the trigram principles, the lower position comes first, and the upper position comes later. In the hexagram "Comparison" (Bi), the line "losing the bird ahead" refers to the line Chilu (initial six), showing that the lower position comes first; the hexagram statement "the husband who comes later is凶 (unfavorable)" refers to Shangliu (six at the top), showing that the upper position comes later. The energy of the Book of Changes arises from the lower to the upper, so the lower comes first and the upper comes later. Now, the male trigram Gen is at the lower position and the female trigram Dui is at the upper position, with the male preceding the female, so it is said "the male is below the female."

○「有天」至「化生」○有天地然後有萬物，《序卦》文。虞彼注云：謂天地否也，謂否反成泰，天地，萬物化醇，故有萬物，是其義也。○「乾為」至「形也」○此虞義也。乾為聖人，謂否五也。初四易位，六爻皆正，故成既濟。既濟有兩坎象，坎為心，為平。聖人以禮樂化民，移風易俗，天下皆寧，故感人心而天下和平。保合太和，品物流形，皆既濟之事，故引以證天下和平之義也。○「謂四」至「見也」○此虞義也。四之初體離坎，故云離日坎月。乾天也，坤地也，坤之乾成離，故以離日見天；乾之坤成坎，故坎月見地，此天地之情可見也。縣象著明，莫大於日月，離者，明也，萬物皆相見，故萬物見離，此萬物之情可見也。

The passage explains the commentary from "There is Heaven and Earth" to "Transformation and Birth." The original text says, "There is Heaven and Earth, then there are myriad things." Yu Fan explains that this refers to the hexagram of "Non-Communication" (Gan). When "Non-Communication" reverses to become "Communication" (Tai), Heaven and Earth connect, and myriad things are nurtured and mature, thus giving rise to all things. The following explanation is from "Qian represents" to "form." According to Yu Fan's interpretation, Qian represents the sage, referring to the nine in the fifth position of the "Non-Communication" hexagram. The initial and fourth lines exchange positions, and all six lines are in proper position, thus forming the hexagram of "Achievement through Strife" (Ji Ji). The hexagram "Achievement through Strife" contains two instances of Kan, which represents the heart and also represents peace. The sage uses rites and music to educate the people, changing customs, and brings peace to the world, hence moving the hearts of people and achieving peace throughout the world. "Maintaining the Great Harmony, myriad things flow and take form" are all events within the realm of "Achievement through Strife," thus confirming the meaning of peace in the world. The following explanation is from "referring to the fourth" to "can be seen." According to Yu Fan's interpretation, the nine in the fourth position descends to the initial position, and the hexagram then contains the body of Li and the body of Kan, hence saying "Li represents the sun and Kan represents the moon." Qian represents Heaven, and Kun represents Earth. When the line of Kun enters Qian, it forms Li, hence using the sun to see Heaven; when the line of Qian enters Kun, it forms Kan, hence using the moon to see Earth. This is how the feelings of Heaven and Earth can be seen. The celestial phenomena are high and clearly visible, and nothing is greater than the sun and moon. Li represents brightness, and all things are seen within it, hence saying that myriad things are revealed through Li. This is how the feelings of myriad things can be seen.

恆久也，剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。注：初九升四，故剛上；六四降初，故柔下。震雷巽風，同聲相應，故相與。動震也。剛柔皆應，雜而不厭，故可久。恆亨無咎利貞，久於其道也。注：變之正，故久於其道。乾為道為久也。天地之道恆久而不已也。注：泰乾坤為天地。利有攸往，終則有始也。注：終變成益，益上為終；初變成乾，乾為始，故終則有始。

The Commentary on the Judgment says: "The hexagram of Constancy signifies duration. The strong is above and the yielding below; thunder and wind interact, the yielding moves, the strong and the yielding respond to each other, hence constancy." Hui Dong's own commentary says: the line Nine at the beginning rises to the fourth position, hence "the strong is above"; the line Six in the fourth descends to the first position, hence "the yielding is below." Zhen represents thunder and Xun represents wind; similar sounds respond to each other, hence "interact." "Motion" refers to Zhen. Each yao, whether strong or yielding, corresponds with another, even though they are mixed and intermingled, they do not repel each other, hence they can last long. The Commentary on the Judgment says: "Constancy is beneficial, without blame, and advantageous to uprightness, because it remains constant in its way." Hui Dong's own commentary says: the yao that is out of position changes to its proper place, hence it can remain constant in its proper way; Qian takes the image of the Dao and also the image of duration. The Commentary on the Judgment says: "The Dao of heaven and earth is constant and unending." Hui Dong's own commentary says: the Qian and Kun in the hexagram Tai represent heaven and earth. The Commentary on the Judgment says: "It is advantageous to go somewhere, because after the end comes the beginning again." Hui Dong's own commentary says: when the upper yao ends, it changes to the hexagram Yi, so the upper yao in Yi is the end; when the first yao changes, it becomes Qian, and Qian represents the beginning, hence after the end comes the beginning again.

日月得天而能久照。注：動初成乾為天，至二離為日，至三坎為月，故日月得天而能久照。四時變化而能久成。注：春夏為變，秋冬為化。變至二離夏，至三兌秋，至四震春，至五坎冬至，故四時變化而能久成，謂乾坤成物也。聖人久於其道而天下化成。注：聖人謂乾，乾為道。初二已正，四五復位成既濟定。乾道變化，各正性命，有兩離象，重明麗正，化成天下也。觀其所恆而天地萬物之情可見矣。注：與咸同義。

The Commentary on the Judgment says: "The sun and moon receive the mandate of Heaven and thus can shine for a long time." Hui Dong explains: When the first line moves, the lower trigram becomes Qian (Heaven), which represents Heaven. When the second line moves, it becomes Li (Fire), which represents the sun; when the third line moves, it becomes Kan (Water), which represents the moon. Therefore, the sun and moon receive the movement of Heaven and thus can shine for a long time. The Commentary on the Judgment also says: "The four seasons change and thus can bring about enduring results." Hui Dong explains: Spring and summer belong to yang and are called "change," while autumn and winter belong to yin and are called "transformation." When the second line moves, it becomes Li (Fire), which represents summer; when the third line moves, it becomes Dui (Lake), which represents autumn; when the fourth line moves, it becomes Zhen (Thunder), which represents spring; when the fifth line moves, it becomes Kan (Water), which represents winter. Therefore, the four seasons change and thus can bring about enduring results for all things, which is the process by which Heaven and Earth generate all things. The Commentary on the Judgment also says: "The sage remains steadfast in his way, and thus the world is transformed." Hui Dong explains: "The sage" refers to Qian (Heaven). The first and second lines have already received the correct position, and the fourth and fifth lines return to their proper positions, forming the hexagram Ji Ji (The Completion), with all six lines in order. The Commentary on the Judgment of Qian (Heaven) says, "The way of Heaven changes and transforms, and each thing receives its proper nature and destiny." At this time, the hexagram contains two Li (Fire) trigrams, which are bright and attached to the correct position, thus enabling the nurturing and completion of the world. The Commentary on the Judgment also says: "Observing its constancy, the nature of Heaven, Earth, and all things becomes evident." Hui Dong explains: This is the same meaning as in the hexagram Xian (The Attraction).

疏：「初九」至「可久」○乾剛坤柔，乾初九升四，是剛上也；坤六四降初，是柔下也，此蜀才義。《說卦》曰：震為雷，巽為風。故云震雷巽風。《文言》曰：同聲相應。虞彼注云：謂震巽也。相應猶相與，與猶親也。巽而動，動震也。九家謂初四二五雖不正而剛柔皆應。《繫下》曰：恆雜而不厭。雜，錯雜也。荀氏謂夫婦雖錯居不厭之道，卦之所以名恆也。○「變之」至「久也」○久於其道正以釋利貞之義，四爻失正，變之正，故久於其道，亦恆義也。○「泰坤」至「天地」○此虞義也，即天地以明卦義。○「終變」至「有始」○震巽卦特變，故終變成益，在益上，上為終；初變成乾，乾為始；變至四體復，復初亦為始，故終則有始也。

Hui Dong explains himself: what he is commenting on is the passage from "Initial Nine" to "can last long." The yao of Qian is yang, and the yao of Kun is yin; the Initial Nine of Qian rising to the fourth position is called "yang above"; the Six in the Fourth of Kun descending to the initial position is called "yin below"—this is the explanation of Shu Cai. The "Sayings of the Hexagrams" says "Zhen is thunder" and "Xun is wind," so it is said that Zhen is thunder and Xun is wind. The "Discourse on the Meaning" says "those with the same sound respond to each other," and Yu Fan's commentary on this sentence refers to Zhen and Xun. "Responding to each other" is like "being in mutual relationship," and "with" means being close. The "movement" in "Xun and movement" refers to Zhen. The Nine Schools of the Book of Changes believe that although the first and fourth, and the second and fifth, are not in proper position, the yang and yin still correspond to each other. The "Lower Commentary of the Great Treatise" says "constant, miscellaneous but not weary," and "miscellaneous" means mixed. Xun Shuang interprets it as husband and wife living together in a mixed manner without being weary, and the name of the hexagram "Constant" is because of this. What follows is the commentary from "change it" to "last long": "last long in its way" is used to explain "favorable to maintain." In the hexagram, the fourth yao is not in the correct position, but it changes to the correct position, thus being able to last long in its way, which is also the meaning of "constant." What follows is the commentary from "the prosperous Kun" to "heaven and earth": this follows Yu Fan's explanation, using the perspective of heaven and earth to explain the meaning of the hexagram. What follows is the commentary from "finally change" to "there is a beginning": Zhen and Xun have special examples of change, so when the end changes, it becomes the hexagram "Benefit"; for the hexagram "Benefit," the top yao is the end; when the initial yao changes, it becomes Qian, Qian is the beginning; when it changes to the fourth yao, it becomes the hexagram "Return," and the initial yao of "Return" is also the beginning, so it is said that the end leads to a new beginning.

○「動初」至「久照」○此虞義也。諸卦旁通則從旁通卦變，故虞注《小畜》初九復自道云：從豫四之初成。《復》卦九三云：至三成乾。注《大有》彖傳云：比初動成震為春，至二兌為秋，至三離為夏，坎為冬，故曰時行是也。恆與益旁通，則從恆變以震巽卦特變故也。動初成乾，乾為天，大壯時也；至二體離，離為日，豐時也；至三成坎，坎為月，震時也。以乾照坤，故日月得天而能久照也。

The passage below explains the commentary from "Dong Chu" to "Jiu Zhao," following Yu Fan's interpretation. Whenever there is a parallel hexagram, the transformation is usually based on the parallel hexagram. For example, Yu Fan comments on the first line of "Xiao Xu" ("Small Accumulation") "Fu Zi Dao" ("Returning to the Way"), saying that it comes from the fourth line of "Yu" ("Joy") moving to the first position. He also comments on the third line of "Fu" ("Return") by tracing it to the third line forming Qian ("Heaven"). In the "Dai You" ("Great Possession") hexagram's "Tuan Zhuan" ("Commentary on the Judgment"), he explains that the first line of "Bi" ("Comparison") changing becomes Zhen ("Thunder") representing spring, the second line becomes Dui ("Lake") representing autumn, the third line becomes Li ("Fire") representing summer, and Kan ("Water") representing winter, hence called "Shi Xing" ("Seasonal Movement")—all following this pattern. Although "Heng" ("Permanence") and "Yi" ("Benefit") are parallel hexagrams, here the transformation is based on "Heng" itself, because Zhen and Xun have special transformation rules. The first line changing becomes Qian, representing Heaven, which corresponds to "Da Zhuang" ("Great Strength"); the second line changing becomes Li, representing the Sun, corresponding to "Feng" ("Abundance"); the third line changing becomes Kan, representing the Moon, corresponding to "Zhen" ("Thunder"). With Heaven's brightness shining over Earth, it is said that the Sun and Moon follow the movement of Heaven and thus can shine long and continuously.

○「春夏」至「物也」○此虞義也。陽變陰化，春夏陽也，故為變；秋冬陰也，故為化。四時謂四正，《易是類謀》曰：夏至日在離，故變至二離夏至；秋分日在兌，故至三兌秋；春分日在震，故至四震春；冬至日在坎，故至五坎冬至。兩儀生四象，四時乃乾坤所生。乾知大始，坤化成物，故乾坤成物也。○「聖人」至「下也」○此虞義也。聖人謂乾，指乾五也。乾道變化，故乾為道。初二已正，四五復位，則六爻皆正，故成既濟定。乾道變化，各正性命，所謂久於其道也。既濟互兩離，重明麗正，化成天下，亦是既濟之事，明天下化成為既濟也。○「與咸同義」○此虞義也。虞謂以離日照乾，坎月照坤，萬物出震，故天地萬物之情可見矣，是與咸同義也。

The passage below, from "spring and summer" to "things," follows Yu Fan's interpretation. Yang represents change, while Yin represents transformation; spring and summer belong to Yang, hence they are called "change"; autumn and winter belong to Yin, hence they are called "transformation." "Four seasons" refer to the four cardinal trigrams. The "Book of Changes: Categories of Divination" states that at the summer solstice, the sun is associated with the trigram Li (Fire), so when the second line becomes Li, it marks the summer solstice; at the autumn equinox, the trigram Dui (Lake) is associated with the sun, so when the third line becomes Dui, it marks the autumn equinox; at the spring equinox, the trigram Zhen (Thunder) is associated with the sun, so when the fourth line becomes Zhen, it marks the spring equinox; at the winter solstice, the trigram Kan (Water) is associated with the sun, so when the fifth line becomes Kan, it marks the winter solstice. The two principles give rise to the four images, and the four seasons are precisely the result of the generation of the trigrams Qian (Heaven) and Kun (Earth). The "Great Treatise" says that Qian governs the creation of all things, and Kun nurtures and completes them, hence Qian and Kun generate all things. The passage below, from "sages" to "below," follows Yu Fan's interpretation: "sages" refers to Qian, specifically the fifth line of Qian. The movement and transformation of the Qian path are symbolized by Qian. The first and second lines have already attained proper position, the fourth and fifth lines have returned to their proper places, and all six lines are in proper position, thus forming the hexagram "Already Completed" and achieving stability. "The movement and transformation of the Qian path, each attains its proper destiny" is precisely what is meant by "remaining long in its path." The hexagram "Already Completed" contains two instances of the trigram Li (Fire), which shine brightly and are attached to the proper position, nurturing and completing the world, which is also what occurs within the hexagram "Already Completed," thus showing that "the world is transformed into order" refers to the formation of "Already Completed." The passage below, "with the same meaning as Xian," follows Yu Fan's interpretation: Yu Fan believed that the light of Li (Fire) illuminates Qian (Heaven), and the light of Kan (Water) illuminates Kun (Earth), and all things emerge from Zhen (Thunder), so the actual conditions of heaven and earth and all things can be seen, which is the same meaning as the hexagram Xian.

亨而亨也，剛當位而應，與時行也。注：剛謂五而應二，艮為時，故與時行矣。小利貞，浸而長也。注：浸而長則將消陽，故利貞。之時義大矣哉。注：唯聖者能之，故時義大。

The Commentary on the Judgment of the Hexagram of Retreat reads in the common version: "Retreat is smooth, because retreat leads to smoothness." The original text here lacks the character "retreat," and reads directly as "Smoothness and smoothness, the strong is in the proper position and corresponds, moving with the times." Hui Dong notes: "The strong" refers to the Nine in the Fifth, which corresponds with the Six in the Second; the trigram艮is taken as representing time, hence moving with the times. The Commentary says: "Minor gain in uprightness, as it gradually increases." His note explains: the Yin energy gradually increases and will eventually erode the Yang energy, so it is appropriate to maintain uprightness. The common version of the Commentary reads: "The meaning of the time of Retreat is great indeed." The original text also lacks the character "Retreat," and reads directly as "The meaning of the time is great indeed." His note explains: only the sage can achieve this, hence the great significance of the time's meaning.

疏：「剛謂」至「行矣」○此虞義也。以九居五為當，故剛謂五。五正應二，故而應二。艮動靜不失其時，故為時。○「浸而」至「利貞」○此荀義也。浸而長則將消陽，謂消及否也。二固志守正，不為否，利貞之義也。○「唯聖」至「義大」○《中庸》曰：君子依乎中庸，世不見知而不悔，唯聖者能之。過則素隱行怪，不及則半塗而廢，故曰唯聖者能之。古唯伊尹太公之流乃足當之。艮為時，坤為義，故時義大。

Hui Dong explains: what he is explaining is from "Gang Wei" to "Xing Yi" in the commentary, adopting Yu Fan's view. Since a Yang line in the fifth position is in the proper place, "Gang" refers to nine in the fifth position. Nine in the fifth and six in the second are in a proper correspondence, so it is said "responding to two." The movement and stillness of Gen (Mountain) do not miss their proper time, so the image is taken as time. What follows is from "Jin Er" to "Li Zhen," adopting Xun Shuang's view: the gradual increase of Yin energy will gradually consume Yang energy, referring to the process of moving to the hexagram Pu (Obstruction). Nine in the second firmly holds to his will and adheres to the correct path, not allowing it to become Pu, which is the meaning of "Li Zhen." What follows is from "Wei Sheng" to "Yi Da": The Zhongyong says that a gentleman follows the middle way, avoids the world and lives in seclusion without being known, yet does not regret, only the sage can do this; going too far leads to excessive study of obscure things and strange behavior, while not going far enough leads to abandoning halfway, so only the sage can do this. Among ancients, only people like Yi Yin and Tai Gong are qualified. Gen takes the image of time, and Kun takes the image of righteousness, so time and righteousness are great.

大壯，大者壯也，剛以動，故壯。注：剛乾動震。大壯利貞，大者正也。注：謂四進之五乃得正，故大者正也。正大而天地之情可見矣。注：正大謂四之五成需，以離日見天，坎月見地，故天地之情可見也矣。

The Commentary on the Judgment says: "The hexagram Great Strength means that the great is strong. It is strong because it is active through strength." Hui Dong's own note says: "Strength" refers to the lower trigram Qian, "active" refers to the upper trigram Zhen. The Commentary on the Judgment also says: "Great Strength is favorable to uprightness, for the great is correct." His own note explains that it refers to the line Nine in the Fourth moving to the fifth position to be in the proper place, so the great is returned to correctness. The Commentary on the Judgment also says: "Righteousness and greatness reveal the truth of heaven and earth." His own note explains that "righteousness and greatness" refers to Nine in the Fourth moving to the fifth position to form the hexagram Need, thus using the trigram Li for the sun appearing in the sky and the trigram Kan for the moon appearing on the earth, so the actual nature of heaven and earth can be seen.

疏：「剛乾動震」○以乾之剛加震之動而為陰所弇，又體兌毀折，宜其傷也，故壯釋所以傷之故。○「謂四」至「正也」○此虞義也。○「正大」至「也矣」○此虞義也。正謂五，大謂陽，四之五以陽居正成需，需自大壯來也。需體離坎，故離日見天，坎月見地。利貞者情性，故正大而天地之情可見也矣。

Hui Dong explains: what he is explaining is the sentence "the strong Heaven moves Thunder." Using the strength of Heaven and the movement of Thunder, but being covered by the yao above, the hexagram also has the image of Dui's destruction, so it is not surprising that there is injury. Therefore, the character "zhuang" (strength) appropriately explains the reason for the injury. What follows is his explanation from "called four" to "is indeed," which adopts Yu Fan's view. What follows is his explanation from "correct and great" to "is indeed," which also adopts Yu Fan's view: "correct" refers to the fifth position, "great" refers to a yang line. The nine four moves to the fifth position, with a yang line occupying the correct position to form the hexagram Need. Need is derived from Dazhuang. Need contains the body of Li and Kan, so it can see the sun in the sky with Li and see the moon on the ground with Kan. The Wenyan of Qian says "favoring uprightness is the nature and disposition," so it is said to be correct and great, and the true nature of heaven and earth can be seen.

進也，明出地上，順而麗乎大明。注：離為明，順坤麗離也。乾為大，明離麗乾，故麗乎大明。柔進而上行，是以康侯用錫馬蕃庶晝日三接也。注：柔謂四，觀四之五，故進而上行。

The Commentary on the Judgment of the hexagram Jin reads in the commonly transmitted version: "Jin means advancement." The original text here lacks the hexagram name "Jin" and directly states: "Advancement, light emerging from the earth, following and attached to great brightness." Hui Dong's own note says: "Li is taken as the image of brightness; 'following' refers to K'un, and 'attached' refers to Li." Qian is taken as the image of greatness, and Li is attached to Qian, hence it is said 'attached to great brightness.' The Commentary on the Judgment says: "The flexible advances upward, hence the Duke Kang was given horses in abundance and received three visits during the day." His own note says: "Flexible" refers to the sixth line in the fourth position; this hexagram comes from the sixth line in the fourth position of Guan moving up to the fifth position, hence it is said 'advances upward.'

疏：「離為」至「大明」○《說卦》曰：離也者，明也。虞彼注云：離為日，為火，故明。坤麗乾為離，乾藏坤為坎，離日坎月，日月得天而能久照，日月之明皆天之明也。陽稱大，故乾為大明。縣象著明莫大乎日月，故日月亦為大明。觀五本乾，觀四之五，離麗乾，故麗乎大明。○「柔謂」至「上行」○四陰為柔，四之五，故柔進而上行。四之五以陰居陽，故不言進得位，利變之正，以四錫初，故有康侯用錫馬蕃庶晝日三接之象也。

Hui Dong explains: what he is commenting on is from the phrase "Li is brightness" to "great brightness." The "Sayings on the Hexagrams" states: "Li is brightness." Yu Fan explains that Li represents the sun and fire, thus being associated with brightness. The yao of K'un is attached to Qian to form Li, and the yao of Qian is hidden within K'un to form Kan; Li is the sun, Kan is the moon, and the sun and moon follow the movement of heaven and thus can shine for a long time. The brightness of the sun and moon is actually the brightness of heaven. Yang yao is called "great," so Qian is called "great brightness." The "Great Treatise" says that the celestial phenomena are clearly visible, and nothing is greater than the sun and moon, so the sun and moon can also be called "great brightness." The fifth yao of the hexagram "Observing" is originally a yang yao belonging to Qian. The sixth yao of "Observing" moves up to the fifth position, and Li is attached to Qian, so it is said "attached to great brightness." What follows is from "the flexible is called" to "moving upward": the fourth yao is yin, so it is called "flexible"; the fourth yao moves up to the fifth position, so it is said "flexible and moving upward." The fourth yao moving up to the fifth position is a yin yao in a yang position, so the Commentary on the Judgment does not say "moving and occupying a position"; it is suitable for another change to return to the correct position. After changing to the correct position, the fourth yao is given to the first yao, so there is the image of "Kanghou receiving horses in abundance, being received three times in a single day."

明入地中，明夷，內文明而外柔順，以蒙大難，文王以之。注：文明，離也；柔順，坤也。三喻文王，大難謂坤，三幽坎中，故蒙大難，似文王之拘羑里。利艱貞，晦其明也。內難而能正其志，箕子以之。注：坤為晦，離為明，應在坤而在內卦，故云內難。坎為志，三得正體坎，故能正其志，似箕子為奴。

The Commentary on the Judgment says: "Light entering the earth, this is the hexagram of Mingyi (Darkness)." The inner trigram is civilized and the outer trigram is gentle and yielding, thus enduring great difficulties. King Wen used this principle. Hui Dong's self-commentary says: "Civilization" refers to the lower trigram Li (Fire), and "gentle and yielding" refers to the upper trigram Kun (Earth). The line Nine in the Third is compared to King Wen; "great difficulties" refer to the trigram Kun. Nine in the Third is confined within Kan (Water), thus suffering great difficulties, just as King Wen was imprisoned in Youli. The Commentary on the Judgment also says: "It is advantageous to endure hardship and maintain uprightness. It obscures its brightness. Enduring internal difficulties yet maintaining the right intention, Ji Zi used this principle." In his self-commentary, Hui Dong explains that Kun represents obscurity, while Li represents brightness. The line Nine in the Third corresponds to Kun, yet it is located within the inner trigram, thus "internal difficulties." Kan represents the mind, and since Nine in the Third is in the correct position within the trigram Kan, it can maintain the right intention, just as Ji Zi became a slave.

疏：「文明」至「羑里」○坤為文，坤二五之乾成離為日，故文明謂離。《雜卦》曰：乾剛坤柔。《序卦》曰：坤順也。故柔順謂坤。三喻文王已下，虞義也。三為三公，故喻文王。坤為死，故大難謂坤。鄭氏云：蒙猶遭也。三體坎，坎為獄，三幽坎獄中，故遭大難。以，從鄭荀讀為似。三在獄中，似文王為紂所囚拘於羑里，故曰文王以之也。

Hui Dong explains that the commentary he cites refers to the passage from "Civilization" to "Youshi." The trigram坤 is taken as representing cultural refinement, and the second and fifth lines of坤 enter the trigram乾 to form Li, which represents the sun, so "Civilization" refers to Li. The "Zagua Transmission" states "Qian is strong and Kun is flexible," and the "Xugua Transmission" says "Kun is flexible," so "flexibility and compliance" refers to Kun. The part following "Three Similes of King Wen" is based on Yu Fan's interpretation: the third line is the position of the Three Grand Ministers, so it is used to compare with King Wen. The trigram坤 is taken as representing death and mourning, so "great difficulty" refers to Kun. Zheng Xuan says "Meng" is like "encounter." The line nine in the third position is within the trigram Kan, which represents prison, so the line nine is imprisoned within the prison of Kan, thus it is said to encounter great difficulty. The character "yi" is read as "like" according to Zheng Xuan and Xun Shuang. The line nine is imprisoned in the prison, just like King Wen was imprisoned by King Zhou in Youli, so it is said "King Wen was thus."

○「坤為」至「為奴」○坤為晦，虞義也。坤既死魄，故為晦。離為明而滅坤下，故晦其明。三應坤而在內卦，坤為大難，故云內難。三體坎，坎為志，以陽居三得正，故能正其志，似箕子仁人而為紂所奴，故云箕子以之。虞氏從俗說謂箕子為五臣，居天位，失其義矣。

The commentary below explains the passage from "Kun represents" to "as a slave." Kun takes the image of darkness, according to Yu Fan's interpretation: when the moon's brightness is entirely hidden, it is called the new moon. Li originally represents brightness, but it is extinguished beneath Kun, so it is said "to obscure its brightness." Nine in the Third corresponds to the outer trigram of Kun, yet it is located within the inner trigram, and since Kun represents great difficulty, it is said "internal difficulty." Nine in the Third is in the body of Kan, which takes the image of will. A yang line in the third position is in the correct place, so it can maintain its proper will, like Ji Zi, a benevolent person, who was reduced to slavery by King Zhou. Yu Fan followed the common interpretation, taking "Ji Zi" as Six in the Fifth, who held the position of a king as a subject, thus losing the original meaning.

家人，女正位乎內，男正位乎外。注：內謂二，外謂五。男女正，天地之大義也。注：乾為天，三動坤為地，男得天正於五，女得地正於二，故天地之大義也。家人有嚴君焉，父母之謂也。注：嚴，猶尊也。父母謂乾坤，乾為嚴，為君；坤為後，後亦君也，故曰父母之謂。《孝經》曰：親生之膝下，以養父母日嚴。

The Commentary on the Judgment says: "The hexagram of the Family, the woman holds the proper position within, and the man holds the proper position outside." Hui Dong explains: "Within" refers to the second line, "outside" refers to the fifth line. The Commentary on the Judgment says: "The male and female are properly positioned, this is the great principle of heaven and earth." Hui Dong explains: Qian represents Heaven, and when the third line moves, it becomes Kun, which represents Earth; the male receives the proper position of the heavenly way at the fifth line, and the female receives the proper position of the earthly way at the second line. Therefore, this is the great principle of heaven and earth. The Commentary on the Judgment says: "The family has a strict ruler, which refers to the parents." Hui Dong explains: "Strict" means respect. "Parents" refers to Qian and Kun: Qian takes the image of strictness and of a ruler; Kun takes the image of a queen, "queen" also meaning ruler. Therefore, this refers to the parents. The Classic of Filial Piety says: Affection arises from the parents' knees, and during the time of supporting and maintaining the parents, respect increases day by day.

父父子子，兄兄弟弟，夫夫婦婦，而家道正，正家而天下定矣。注：乾為父，艮為子，三五位正，故父父子子。三動時震為兄，艮為弟，初位正，故兄兄弟弟。震又為夫，巽四為婦，初四位正，故夫夫婦婦。傳曰：有天地然後有萬物，有萬物然後有男女。天地，父母也；女正位乎內，男正位乎外，男女也；有男女然後有夫婦，夫夫婦婦也；有夫婦然後有父子，父父子子也；有父子然後有君臣，嚴君之謂也。三動而兄弟具，上之三成既濟定，故家道正。九五王假有家，交相愛也，謂父子兄弟夫婦各得其正，故正家而天下定矣。

The Commentary on the Judgment says: "Parents are parents, children are children, brothers are brothers, and sisters are sisters, and the family will be properly ordered; when the family is properly ordered, the world will be at peace." Hui Dong explains: The trigram Qian represents the father, and the trigram Gen represents the son; the third and fifth lines are in the correct position, so the father fulfills his role as a father and the son fulfills his role as a son. When the third line changes, the trigram Zhen represents the elder brother, and the trigram Gen represents the younger brother; the first line is in the correct position, so the elder brother fulfills his role as an elder brother and the younger brother fulfills his role as a younger brother. The trigram Zhen also represents the husband, and the fourth line, the trigram Xun, represents the wife; the first and fourth lines are in the correct positions, so the husband fulfills his role as a husband and the wife fulfills her role as a wife. The "Sequence of Changes" says: After heaven and earth are formed, all things come into being; after all things come into being, there are men and women. Heaven and earth are the parents; "the woman is properly positioned within, and the man is properly positioned outside" refers to men and women; after there are men and women, there are husband and wife, which is "husband and wife are husband and wife"; after there are husband and wife, there are father and son, which is "father and son are father and son"; after there are father and son, there are ruler and subject, which is the idea of a strict ruler. When the third line changes, the image of brothers is complete, and when the top line descends to the third position, it becomes the "Already Completed" hexagram, and all six lines are in order, so the family is properly ordered. The line statement of the fifth line says, "The king comes to his family," and the Image Commentary says, "They love each other." This refers to father and son, brothers, and husband and wife each fulfilling their proper roles, so the family is properly ordered and the world is at peace.

疏：「內謂」至「謂五」○此王弼義也。王氏謂家人之義以內為本，故先說女，此望文為義耳。易氣從下生，是以彖傳之例皆先內而後外，亦以卦名家人，故先女而後男，如王氏之旨也。二五皆得正，故云正位。此男女亦是乾坤所成，故下雲男女正天地之大義也。○「乾」至「義也」○此虞義也。卦自來，故據乾。三動體坤，故坤為地。五於三才為天道，故男得天正於五；二於三才為地道，故女得地正於二。乾天坤地，故天地之大義也。

Hui Dong explains that he is commenting on the passage from "Inner Meaning" to "Called Five," following Wang Bi's interpretation. Wang Bi believes that the meaning of the hexagram "Family" is based on the inner aspect, so he first mentions the female, which is merely a misunderstanding of the text. The principle of the Book of Changes arises from the lower and moves upward, so the general rule in the Commentary on the Judgment is to first mention the inner and then the outer. Also, since the hexagram is called "Family," it first mentions the female and then the male, which exactly aligns with Wang Bi's meaning. Both the second and fifth lines are in their correct positions, hence the term "correct position." The male and female here are formed through the transformation of Heaven and Earth, so the following text says, "Male and female are correct, this is the great principle of Heaven and Earth." The following commentary is from "Heaven" to "Principle," following Yu Fan's interpretation: the original text below the phrase "This hexagram comes from" is missing the name of the original hexagram, meaning this hexagram has its origin, so it is explained based on Heaven. The line nine in the third position changes to form the body of the Earth, hence Earth is referred to as "Ground." The fifth position belongs to the heavenly aspect in the trinity of heaven, earth, and humanity, so the male receives the correct principle of the heavenly aspect in the fifth position; the second position belongs to the earthly aspect in the trinity, so the female receives the correct principle of the earthly aspect in the second position. Heaven is Heaven, Earth is Earth, hence this is the great principle of Heaven and Earth.

○「嚴猶」至「日嚴」○鄭注《大傳》曰：嚴猶尊也。《說卦》曰：乾天也，故稱乎父；坤地也，故稱乎母。故父母謂乾坤。君道威嚴，故乾為嚴。《說卦》曰：乾以君之。故乾為君。《泰》彖傳曰：后以裁成天地之道。《復》彖傳曰：后不省方。後皆指坤。《釋詁》曰：後，君也。乾父坤母，乾坤皆嚴君之義，故曰父母之謂。孟喜卦圖有十二闢卦，即乾坤十二畫闢君也，知乾坤皆為君也。《孝經》者，聖治章文，引之者，證母有嚴義，不特父也。

The passage explains the interpretation from "Yan You" to "Ri Yan." Zheng Xuan's commentary on the "Da Zhuan" states that "Yan" means respect. The "Shuo Gua" says that Qian represents Heaven, hence called "father"; Kun represents Earth, hence called "mother." Therefore, "parents" refer to Qian and Kun. The way of a ruler is to value authority, so Qian is taken as representing authority. The "Shuo Gua" says "Qian represents the ruler," so Qian is taken as the ruler. The "Tai" hexagram's commentary says "the ruler should complete the way of Heaven and Earth," and the "Fu" hexagram's commentary says "the ruler does not govern the regions," both instances of "hou" refer to Kun. The "Er Ya · Shi Gu" says "hou means ruler." Qian is father, Kun is mother, and both Qian and Kun contain the meaning of an authoritative ruler, hence it is said that this refers to parents. Meng Xi's hexagram diagram lists twelve ruling hexagrams, which are precisely the twelve hexagrams governed by Qian and Kun, showing that both Qian and Kun can be rulers. The cited text from the "Xiao Jing" is from the "Sheng Zhi Zhang," and it is cited to prove that mothers also have the meaning of respect, not only fathers.

○「乾」至「定矣」○覆述乾者，見一卦備有六戚也。五乾為父，三艮為子，亦謂艮也。父子得正，故父父子子。三動體震，震一索故為兄，艮三索故為弟。震初得正，故兄兄弟弟。震一夫之行，故為夫；四體巽為婦，夫婦位正，故夫夫婦婦。若然，上文男女指二五，此夫婦指初四者，上言天地，此言家道，義各有取也。以上皆虞義。

The passage explains that the commentary again refers to the trigram Qian to illustrate that within one hexagram, there are six kinds of familial relationships. The fifth line belongs to Qian, thus representing the father; the third line belongs to Gen, thus representing the son—here referring to Gen. Father and son each occupy their proper position, so the father fulfills the role of a father and the son fulfills the role of a son. When the line nine in the third position changes, it forms the trigram Zhen. Zhen is derived from Qian and Kanhaving one union, thus representing the elder brother; Gen is derived from Qian and Kanhaving three unions, thus representing the younger brother. The first line of Zhen is in the proper position, so the elder brother fulfills the role of an elder brother and the younger brother fulfills the role of a younger brother. Zhen has the image of a single man traveling alone, so it is taken as representing the husband; the fourth line belongs to Xun, thus representing the wife. Husband and wife each occupy their proper position, so the husband fulfills the role of a husband and the wife fulfills the role of a wife. According to this explanation, the male and female mentioned earlier refer to the second and fifth lines, while the husband and wife here refer to the first and fourth lines, because the earlier passage speaks in terms of heaven and earth, while this passage speaks in terms of family ethics, and each takes its own meaning as the main point. All of this is Yu Fan's view.

傳曰者，《序卦》文。漢儒以乾至離為上經，天道；咸至未濟為下經，人道也。故《序卦》自咸恆而下皆敘人事。有天地然後有萬物，虞彼注云：謂天地否也，謂否反成泰，天地，萬物化醇，故有萬物。有萬物然後有男女，注云：謂泰已有否，否三之上反正成咸，艮為男，兌為女，故有男女，家人有嚴君焉，父母之謂，故曰天地父母也。女正位乎內，男正位乎外，故曰男女也。有男女然後有夫婦，注云：咸反為恆，震為夫，巽為婦，故有夫婦也。有夫婦然後有父子，注云：謂咸上覆乾成，乾為父，艮為子，故有父子，家人之父父子子是也。有父子然後有君臣，家人之嚴君是也。三動體震為兄，艮為弟，故兄弟具，所謂兄兄弟弟也。

The commentary says "the transmission says," referring to the text of the "Sequence of Hexagrams." Han dynasty Confucian scholars divided the hexagrams from "Qian" to "Li" as the Upper Canon, discussing the way of Heaven; from "Xian" to "Wei Ji" as the Lower Canon, discussing the way of human beings. Therefore, the "Sequence of Hexagrams" from "Xian" and "Heng" onwards discusses human affairs. "When Heaven and Earth exist, then all things come into being," Yu Fan explains: this refers to the hexagram "Po" (non-communication between Heaven and Earth). When "Po" reverses to become "Tai" (communication between Heaven and Earth), Heaven and Earth interact, and all things flourish and become rich, thus giving rise to all things. "When all things exist, then there are men and women," Yu Fan explains: "Tai" already contains "Po," and the third line of "Po" moves upward to become "Xian," with "Gen" representing male and "Dui" representing female, hence the existence of men and women. "Family" says, "There is a strict ruler, which is called parents," so Heaven and Earth are referred to as parents. "Women are in the proper position within, and men are in the proper position outside," refers to the relationship between men and women. "When there are men and women, then there are husband and wife," Yu Fan explains: "Xian" reverses to become "Heng," with "Zhen" representing husband and "Xun" representing wife, hence the existence of husband and wife. "When there are husband and wife, then there are father and son," Yu Fan explains: the top line of "Xian" returns to "Qian" to form "Family," with "Qian" representing father and "Gen" representing son, hence the existence of father and son. "Family" says, "Strict father and son," which is exactly this meaning. "When there are father and son, then there are ruler and subject," the "strict ruler" mentioned in "Family" is exactly this meaning. The third line of "Xian" moves to form "Zhen" representing elder brother and "Gen" representing younger brother, thus the image of brothers is complete, which is what is called "elder brother and younger brother."

是以《繫下》云：天地之大德曰生。注云：天地爻也。聖人之大保曰位。注云：福德爻也。所謂父父子子也。何以守位曰人。注云：專爻也，助福德者故曰守位。所謂兄兄弟弟也。何以聚人曰財。注云：財爻也，與人同制之爻，故曰聚人。所謂夫夫婦婦也。理財正辭禁民為非曰義。注云：繫爻也，財所生者謂之鬼，吏制於福德，與福德為君臣。所謂嚴君也。一卦六爻備有六戚，家人卦具，故詳言之。三動受上，上之三，六爻位正，故成既濟定，所謂父父子子兄兄弟弟夫夫婦婦而家道正也。而其義在九五一爻，九五王假有家，王者以天下為家，而父子兄弟夫婦各得其正，正家而天下定，是言既濟之事也。

Therefore, the "Great Treatise" of the "Lower Transmission" says, "The great virtue of heaven and earth is to produce life." The old annotations say this refers to the "Heaven and Earth Lines." It says, "The great protection of the sage is position." The old annotations say this refers to the "Fortune and Virtue Line," which is also called "father and son." It says, "How can one maintain position? It is through people." The old annotations say this refers to the "Exclusive Line," because it supports fortune and virtue, so it is called "maintaining position," which is also called "brother and brother." It says, "How can one gather people? It is through wealth." The old annotations say this refers to the "Wealth Line," which is a line shared with people, so it is called "gathering people," which is also called "husband and wife." It says, "Managing wealth, clarifying words, and preventing people from wrongdoing is called righteousness." The old annotations say this refers to the "Binding Line," where what is generated by wealth is called the ghost. Officials are controlled by fortune and virtue, and together with fortune and virtue they form a relationship of ruler and subject, which is called "strict ruler." A hexagram originally has six lines, which correspond to six kinds of family relationships. The hexagram "Family" is most complete, so Hui Dong elaborates on it here. When the line nine in the third position moves and receives the top line, the top line descends to the third position, and all six lines are in their proper places, thus forming the hexagram "Already Completed" and achieving stability. This is what is meant by "father and son, brother and brother, husband and wife, and the family way is correct." The essence of this hexagram lies entirely in the line nine in the fifth position. The line nine in the fifth says, "The king comes to his family." The king treats the world as one family, and father and son, brother and brother, husband and wife each take their proper place, the family way is correct and the world is at peace—this is precisely what the formation of the hexagram "Already Completed" refers to.