The Judgment of the Hexagram of Parting: Commentary on the Judgment

睽，火動而上，澤動而下。注：二動之五體離，故火動而上；五動之二體兌，故澤動而下。二女同居，其志不同行。注：二女離兌也，坎為志，無妄震為行，巽為同，艮為居，二五易位，震巽象壞，故二女同居，其志不同行也。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。注：說兌麗離也，明謂乾，柔謂五，無妄巽為進，從二之五，故上行。剛謂應乾五伏陽，非應二也，與鼎五同義。

The Commentary on the Judgment says: "The hexagram of 'Strife,' fire moves upward and lake moves downward." Hui Dong's own note explains: when the second line moves up to the fifth position, it forms the structure of Li (Fire), which is associated with fire, hence fire has an upward nature; when the fifth line moves down to the second position, it forms the structure of Dui (Lake), which is associated with lake, hence lake has a downward nature. The Commentary on the Judgment also says: "Two women living together, their aspirations differ." His own note explains: "Two women" refer to Li and Dui; Kan represents aspiration, the trigram Zhen in the hexagram Wuwang represents movement, Xun represents harmony, and Gen represents dwelling; when the second and fifth lines exchange positions, the images of Zhen and Xun are disrupted, hence two women living together but with differing aspirations. The Commentary on the Judgment also says: "Joyful and attached to brightness, the flexible line advances upward, attains the center and corresponds with the strong, thus small matters are auspicious." His own note explains: "Joyful" refers to Dui, "attached to brightness" refers to Li; "brightness" refers to Qian, "flexible" refers to the sixth line in the fifth position; Xun in the hexagram Wuwang represents advancement, and the fifth line moving up to the fifth position indicates "advancing upward." "Strong" refers to the yang line that is concealed beneath the fifth line of Qian, not the correspondence with the second line. This is the same meaning as the fifth line in the hexagram Ding.

天地暌而其事同也。注：五動乾為天，四動坤為地，故天地睽。坤為事，五動體同人，故其事同也。男女暌而其志通也。注：四動艮為男，兌為女，故男女睽。坎為志，為通，故其志通也。萬物睽而其事類也。注：四動萬物出乎震，故萬物睽。坤為事，為類，故其事類也。睽之時用大矣哉。注：非義之常，故曰時用。

The Commentary on the Judgment says: "Heaven and Earth are separated but their affairs are the same." Hui Dong explains: When the line six in the fifth changes, the upper trigram becomes Qian, which represents Heaven; when the line nine in the fourth changes, the interacting trigrams form Kun, which represents Earth. Therefore, Heaven and Earth are separated. Kun takes the image of affairs, and when the line six in the fifth changes, it forms the structure of Tongren, so the resulting affairs are the same. The Commentary on the Judgment says: "Men and women are separated but their aspirations are communicated." Hui Dong explains: When the line nine in the fourth changes, it forms Gen, which represents male; Dui represents female. Therefore, men and women are separated. Kan takes the image of aspirations and also the image of communication, so their aspirations are communicated. The Commentary on the Judgment says: "All things are separated but their affairs are similar." Hui Dong explains: When the line nine in the fourth changes, all things emerge from Zhen, so all things are separated. Kun takes the image of affairs and also the image of categories, so their affairs are similar. The Commentary on the Judgment says: "The timing and application of Kui are great indeed." Hui Dong explains: This is beyond the scope of ordinary principles, so it is called "timing and application." (In the text, "kui" is a variant form of "kui," and in the annotations, it is written as "kui.")

疏：「二動」至「而下」○卦自無妄來，二上之五體離，離為火，故火動而上也；五下之二體兌，兌為澤，故澤動而下也。○「二女」至「行也」○此虞義也。二五易位，無妄為睽，震為行，巽為同，震巽體壞，故二女同居，其志不同行也。○「說兌」至「同義」○此虞義也。乾為大明，故明謂乾。《晉》彖傳曰：順而麗乎大明。此不言大明者，虞氏謂麗於晉，故不言大明也。柔謂五，五本二也，卦從無妄來，二之五，故上行。乾伏五下，六五得中而應，乾五之伏陽，故云得中而應乎剛。必知應乾五伏陽者，卦之二五皆失位，例變之正，若五柔應二剛，非法也，故云應乾五伏陽。五動之乾，二變應之，陰利承陽，故小事吉也。

Hui Dong explains: what he is commenting on is from "Two Movements" to "and below" in the annotation. This hexagram comes from the hexagram of Wuwang. When the second line moves up to the fifth position, it forms the structure of Li, which represents fire, so it says fire has an upward nature. When the fifth line moves down to the second position, it forms the structure of Dui, which represents a marsh, so it says a marsh has a downward nature. What follows is from "Two Women" to "movement," which adopts Yu Fan's interpretation: the second and fifth lines exchange positions, transforming Wuwang into Kui. Zhen represents movement, and Xun represents harmony. Now, the structures of Zhen and Xun are both broken, so it says two women living together have different aspirations. What follows is from "Speaking of Dui" to "same meaning," also adopting Yu Fan's interpretation: Qian represents great brightness, so "bright" refers to Qian. The Commentary on the Judgment of Jin says "smooth and attached to great brightness," but here it does not say "great brightness," and Yu Fan thinks this is because the attached element here is Jin, so the word "great" is omitted. "Soft" refers to the sixth line in the fifth position. Originally, the sixth line in the fifth position was the second line. Since this hexagram comes from Wuwang, the second line has moved up to the fifth position, so it is said to have moved upward. Qian is hidden below the fifth line. The sixth line in the fifth position is in the center and has a corresponding line, which corresponds to the hidden yang line in the fifth line of Qian, so it is said "to be in the center and to correspond with yang." The reason for determining that the corresponding line is the hidden yang in the fifth line of Qian is because both the second and fifth lines are out of their proper positions, and by convention they should change to return to their correct positions. If it were said that the soft line in the fifth position corresponds with the strong line in the second position, it would not be in accordance with the rules, so it is said that the corresponding line is the hidden yang in the fifth line of Qian. The sixth line moves to form Qian, and the second line moves again to correspond with it. A yin line is suitable to support a yang line, so small matters are auspicious.

○「五動」至「類也」○此皆虞義也。五動體乾，故乾為天；四動互坤，故坤為地。乾上坤下，象天地否，故曰天地睽。否終則傾，故其事同也。四動艮為男，兌為女，咸兩象易，故男女睽。異德合姓，故其志通也。五動乾為天，四動萬物出乎震，象無妄，萬物皆死，故萬物睽。時育萬物，故其事類也。俗說天地睽為天高地下，男女睽為男外女內，萬物睽為殊形各象，乃理之常，非睽之時用也。○「非義」至「時用」○天地男女萬物皆有乖違之象，非義之常，惟盡性之聖人能用以盡人性盡物性而贊化育，故曰大也。

The explanation below, from "Five Movements" to "Classified as Such," all follow Yu Fan's interpretation. When the line six in the fifth moves, the upper trigram becomes Qian, so Qian represents Heaven. When the line nine in the fourth moves, the interacting trigrams form Kun, so Kun represents Earth. Heaven is above and Earth is below, forming the image of "Non-Communication" (Hexagram 46), hence the description of Heaven and Earth being at odds. When "Non-Communication" reaches its extreme, it leads to overturning, hence the saying that the resulting events are the same. When the line nine in the fourth moves to form Gen (Mountain) as male and Dui (Lake) as female, this is equivalent to the reversal of the upper and lower trigrams in the Hexagram Xian (17), hence the description of male and female being at odds. When male and female of different surnames and different virtues form a marriage, hence the saying that their hearts and minds are in harmony. When the line six in the fifth moves to form Qian as Heaven, and the line nine in the fourth moves to cause all things to emerge from Zhen (Thunder), its image resembles Wuwang (Hexagram 25). Wuwang has the image of all things dying, hence the description of all things being at odds. However, the heavens can nurture all things according to the seasons, hence the saying that the events are similar. The common interpretation of "Heaven and Earth are apart" as Heaven being high and Earth being low, and "Male and Female are apart" as men working outside and women managing inside, and "All Things are apart" as differing shapes and different images, are all common sense, but not the meaning of the "Use of Time" in the Hexagram Kui. The explanation below, from "Not Righteous" to "Use of Time": Heaven, male and female, and all things all have images of being at odds, which cannot be confined by common principles. Only a sage who thoroughly understands the nature of things can use this to thoroughly understand human nature and the nature of things, and assist in the transformation of Heaven and Earth, hence the saying "Great."

寋，難也，險在前也。見險而能止，知矣哉。注：前謂三，離為見，艮為止，故見險而能止。知謂坤也，坤知阻，故知矣哉。寋利西南，往得中也。注：二動往居坤五，故得中。不利東北，其道窮也。注：天道窮於東北。利見大人，往有功也。注：二往應五，五多功，故往有功。當位貞吉，以正邦也。注：坤為邦，五當尊位正吉，群陰順從，故以正邦。寋之時用大矣哉。注：用當其時則濟，故大。虞氏謂坎月生西南而終東北，終而復始，以生萬物，故用大矣。

The Commentary on the Judgment says: "Jian, means difficulty, danger is before it. Seeing the danger and being able to stop, this is wisdom." "Jian" is a variant form of "Zhan." Hui Dong explains: "Before" refers to the Nine in the Third. The trigram Li represents seeing, and the trigram Gen represents stopping, so it means seeing danger and being able to stop. "Wisdom" refers to the trigram Kun, which can recognize danger, so this is wise. The Commentary on the Judgment says: "Jian is favorable to the Southwest, because going there attains the center." Self-explanation: The Nine in the Second moves forward and occupies the fifth position of Kun, so it is said to "attain the center." The Commentary on the Judgment says: "It is not favorable to the Northeast, because its path is exhausted." Self-explanation: The heavenly path ends in the Northeast. The Commentary on the Judgment says: "It is favorable to see a great man, because going forward brings merit." Self-explanation: The Nine in the Second moves forward and corresponds with the Nine in the Fifth. The fifth line has many achievements, so going forward brings merit. The Commentary on the Judgment says: "When the lines are in proper positions and the hexagram is maintained, it is auspicious, because it can govern the state properly." Self-explanation: The trigram Kun represents the state; the Nine in the Fifth is in the exalted position and is in proper position, thus it is auspicious. All the Yin lines are obedient to it, so it can properly govern the state. The Commentary on the Judgment says: "The use of Jian is great indeed." Self-explanation: Using it in accordance with the proper time can overcome difficulties, so it is said to be "great." Yu Fan, following the method of Najia stem assignment, says that the moon's image is born in the Southwest and ends in the Northeast, and it cycles continuously, thus generating all things, so its use is grand.

疏：「前謂」至「矣哉」○三在五前，又體坎，坎為險，故險在前。乾仁坤知，故知謂坤也。卦有坎艮，地險山川丘陵，艮為山陵，坎為水，坤德行恆簡以知阻，故知矣哉。尋六爻皆有蹇象，唯九五當位正邦，餘皆利止，見險而止之義也。○「二動」至「得中」○此荀義也。自內為往，二往居中，五為上中，故得中。○「天道」至「東北」○消息，艮在亥，又東北之卦，萬物成終，故天道窮於東北。

Hui Dong explains: what he is commenting on is the passage from "Before it was said" to "Alas!" This passage discusses the difficulty and danger in front of the third line, which is before the fifth line and is in the trigram Kan, which represents water and danger. Heaven represents benevolence, Earth represents wisdom, so "knowing" refers to Earth. This hexagram contains both Kan and Gen, which matches the Commentary on the Judgment of the Hexagram Kan, which says "the earth is dangerous, mountains, rivers, hills and ridges." Gen represents mountains and ridges, and Kan represents water. The Great Treatise says that the virtue of Earth is constant, simple, and able to know difficulties, so it says "knowing, alas!" Careful examination shows that all six lines have the image of difficulty, but only the fifth line is in the correct position and can properly govern the state. The other lines are all suitable for stopping, which is the meaning of stopping when encountering difficulty. The following commentary is from "Two lines in motion" to "attaining the center," which adopts the view of Xun Shuang: leaving the inner trigram is called "going," so the second line goes forward and occupies the central position. The fifth line is the center of the upper trigram, so it is said "attaining the center." The following commentary is from "Heaven's way" to "northeast": according to the method of the waxing and waning of the heavens, the position of Gen is at Hai, which is also the hexagram of the northeast. All things reach their end here, so it is said that Heaven's way ends in the northeast.

○「二往」至「有功」○此虞義也。○「坤為」至「正邦」○坤為邦，虞義也，已下荀義也。○「用當」至「大矣」○初象傳曰：宜待時也。亦以在寋家宜待時而動。《釋言》曰：濟，成也。用當其時則成，如二有功而五正邦，故大。虞氏已下亦據納甲，《參同契》曰：五六三十度，度竟復更始。故云終而復始也。

The following explanation covers the section from "Two going away" to "there is merit," which follows Yu Fan's interpretation. The following explanation covers the section from "Kun represents" to "governing the state," where Kun taking the image of a state is Yu Fan's view, and the sentence following this is based on Xun Shuang's interpretation. The following explanation covers the section from "appropriate timing" to "great indeed," where the "Image Commentary" for the first line says "should wait for the right time," because in a difficult situation, one should wait for the right opportunity before taking action. The "Er Ya · Xie Yan" says: "Ji, to complete." Using it at the appropriate time leads to success, for example, Nine Two achieves merit and Nine Five can govern the state, hence it is said "great." "Yu's school" below also follows the theory of assigning stems: The "Cantongqi" says that the fifth and sixth lines multiply to make thirty degrees, and when the degrees are completed, they start again, hence it is said "end and then begin again."

解，險以動，動而免乎險，解。注：險坎動震，震出險上，故動而免乎險。解利西南，往得眾也。注：坤為眾。無所往，其來復吉，乃得中也。注：中謂二五。有攸往夙吉，往有功也。注：五多功，據五解難，故往有功。天地解而雷雨作，雷雨作而百果草木皆甲宅。注：解二月，雷以動之，雨以潤之，故雷雨作。木實曰果，皮曰甲，根曰宅。乾為百果，震為草木，離為甲，艮為宅，萬物出震，故百果草木皆甲宅。荀氏謂解者震世仲春之月，草木萌牙，故甲宅也。俗作甲坼，古文宅壞字。解之時大矣哉。注：天地解之時故大。

The Commentary on the Judgment says: "The hexagram 'Release' signifies danger and movement; movement leads to escape from danger, hence release." Hui Dong explains: "Danger refers to Kan, and movement refers to Zhen; the movement of Zhen emerges above the danger of Kan, hence movement leads to escape from danger. The Commentary on the Judgment says: 'Release is favorable toward the southwest, for going in that direction brings support.' Hui Dong explains: 'Kun is taken as representing the people.' The Commentary on the Judgment says: 'If there is no direction to go, returning is auspicious, for it attains the center.' Hui Dong explains: 'Center refers to the second and fifth lines.' The Commentary on the Judgment says: 'If one goes forth early, it is auspicious, for going forth brings merit.' Hui Dong explains: 'The fifth line often brings achievements, relying on nine five to remove difficulties, hence going forth brings merit.' The Commentary on the Judgment says: 'When heaven and earth release their tension, thunder and rain arise; when thunder and rain arise, all fruits and grasses and trees sprout and take root.' Hui Dong explains: The hexagram 'Release' corresponds to the second month, when thunder arises to stir and rain arises to nourish, hence thunder and rain arise. The fruit on a tree is called 'guo', the outer skin of the fruit is called 'jia', and the root is called 'zhi'. Qian is taken as representing all fruits, Zhen as representing grasses and trees, Li as representing the skin, and Gen as representing the root; all things emerge from Zhen, hence all fruits and grasses and trees sprout and take root. Xun Shuang said the hexagram 'Release' belongs to the Zhen palace, corresponding to the middle of spring, when grasses and trees sprout, hence called 'jia zhi'. Common versions write 'jia che', which is due to the deterioration of the ancient character for 'zhi'. The Commentary on the Judgment says: 'The time of release is great indeed.' Hui Dong explains: This is the time when heaven and earth relax, hence it is grand.

疏：「險坎」至「乎險」○此虞義也。震為出，震動而出坎上，故動而免乎險，解之義也。○「坤為眾」○謂臨坤也。○「中謂二五」○二已之五得中，故四來成復也。○「五多」至「有功」○此荀義也。荀氏謂五位無君，二陽又卑，往據之者則吉，五多功，二據五而解坎難，故有功也。一說解反寋也，二據五而解寋難，義亦通也。

Hui Dong explains: what he is explaining is the passage from "dangerous water" to "to the danger" in the annotations, adopting Yu Fan's view: the trigram Zhen is taken as movement, and the movement of Zhen comes out from above the trigram Kan, thus saying movement leads to escaping from danger, which is the meaning of "Jie" (release). What follows is the explanation of "Kun represents the multitude": referring to the body of Kun in the hexagram Lin. What follows is the explanation of "the middle refers to the second and fifth lines": nine in the second line has already moved up to the fifth position and thus is in the middle, so the fourth line coming down forms the hexagram Fu. What follows is the explanation from "five has much merit" to "there is merit": adopting the view of Xun Shuang: Xun Shuang believed that the fifth position does not have a ruler, and although nine in the second line is a yang line, its position is low, so going to rely on the fifth position is auspicious; the fifth line has much merit, and nine in the second line relying on the fifth position removes the danger of Kan, thus there is merit. Another view is that Jie is the reversed hexagram of Qian, and nine in the second line relying on the fifth position removes the difficulty of Jian, which also makes sense.

○「解二」至「壞字」○解消息在二月，《漢書·五行志》曰：雷以二月出。雷動而雨隨之，故雷雨作，此虞義也。《說文》曰：果，木實也。宋衷注《說卦》曰：木實謂之果，草實謂之蓏。馬融謂桃李之屬是也。皮在外，故云甲；根在下，故云宅。宅，居也。此上鄭義也。乾為百，為木果，故乾為百果。震者木德，又為草莽，故為草木。甲者，孚甲，《月令》孟春，其日甲乙，鄭注云：時萬物皆孚甲，因以為日名。《三統曆》曰：出甲於甲。《說文》曰：甲，東方之孟，陽氣萌動，從木戴孚甲之象。是其義也。離剛在外，故為甲；艮為居，故為宅。萬物出乎震，百果草木甲宅之象也。

The passage explains the section from "Jie Er" to "Huai Zi." The "Jie" corresponds to the second month in the twelve message months. The "Han Shu · Wu Xing Zhi" states that thunder begins to sound in the second month. When thunder arises, rain follows, hence the saying "thunder and rain arise together" — this is Yu Fan's view. The "Shuo Wen" says, "Guo, the fruit of a tree." Song Zhong's commentary on "Shuo Gua" says that what grows on trees is called "guo," and what grows on grass is called "luo"; Ma Rong says this refers to peach and plum. The fruit's skin is on the outside, hence called "jia"; the roots and tendrils are below, hence called "zhi," meaning dwelling place — this is Zheng Xuan's view. The trigram Qian takes the image of "bai" and also represents fruit trees, hence Qian represents all fruits. The trigram Zhen belongs to the wood virtue and also takes the image of grassy growth, hence representing grass and trees. "Jia" is the same as "fu jia." The "Li Ji · Yue Ling" discusses the first month of spring, "its day is Jia and Yi," and Zheng Xuan's commentary says that at this time all things are in their "fu jia," hence the day is named "Jia." The "San Tong Li" says "emerging from jia on jia." The "Shuo Wen" says that "Jia" is the first of the east, where yang energy begins to stir, and the character shape takes the image of grass and trees with their seed shells. This is the same meaning. The trigram Li has a strong line on the outside, hence taking the image of "jia"; the trigram Gen takes the image of dwelling place, hence taking the image of "zhi." All things arise from Zhen, which is the image of the sprouting of the hundred fruits and grasses, with their "jia" and roots.

解，震宮二世卦，故荀氏謂解者震世。雷以二月出，萬物隨之而出，故仲春之月草木萌牙也。俗本甲宅作甲坼。案《說文》云：宅古文作。故云古文宅壞字，猶鄭氏注《檀弓》云衣為壞字也，字壞而為坼，作坼者，訛也。○「天地」至「故大」○解二月卦，天地解緩，萬物甲宅，故云大也。

The hexagram "Jie" is the second hexagram of the Zhen trigram, so Xun Shuang said that "Jie" belongs to the world of Zhen. Thunder sounds in the second lunar month, and all things follow it to emerge, hence in the middle of spring, grass and trees sprout. The common version writes "Jia zhai" as "Jia che". Checking the "Shuo Wen", it says that the ancient form of "zhai" was written in a certain shape—here the original text is missing the ancient character and could not be carved—so Hui Dong said that "che" is formed from the broken remains of the ancient character "zhai", just as Zheng Xuan's commentary on "Tan Gong" said that a certain character was formed from the broken remains of the character "yi". Once the character is broken, it becomes "che", and writing it as "che" is an error. The following commentary is from "Tian Di" to "Gu Da": "Jie" is the hexagram of the second lunar month. The qi of heaven and earth is relaxed and gentle, and all things sprout their roots, hence it is said "Da".

損，損下益上，其道上行。注：乾道上行。損而有孚，元吉無咎可貞，利有攸往，曷之用，二簋可用享，二簋應有時。注：時謂春秋也。損二之五，震二月，益正月春也；損七月，兌八月秋也。謂春秋祭祀，以時思之。艮為時，震為應，故應有時也。損剛益柔有時。注：謂冬夏也。二五已易成益，坤為柔，損上之剛益三之柔成既濟，坎冬離夏，故損剛益柔有時。損益盈虛，與時偕行。注：乾為盈，坤為虛，損剛益柔，故損益盈虛。謂泰初之上，損二之五，益上之三，變通趣時，故與時偕行。

The Commentary on the Judgment says: "The hexagram of 'Loss' indicates that by reducing the lower and benefiting the upper, the way moves upward." Hui Dong explains: "This refers to the movement of the trigram Qian (Heaven) upward." The Commentary on the Judgment also says: "When loss is accompanied by sincerity, it brings great good fortune without blame, and is favorable for going forward. What is used? Two bowls of food can be offered. Two bowls should be used at the right time." Hui Dong explains: "The term 'time' refers to the spring and autumn seasons." The hexagram of 'Loss' has the line Nine in the Second moving to the fifth position. The trigram Zhen (Thunder) corresponds to the second month, and the trigram Yi (Benefit) corresponds to the first month, both belonging to spring. The hexagram of 'Loss' corresponds to the seventh month, and the trigram Dui (Lake) corresponds to the eighth month, both belonging to autumn. This refers to the worship in spring and autumn, which should be carried out according to the proper seasons. The trigram Gen (Mountain) is used to represent time, and the trigram Zhen (Thunder) represents response, hence the phrase 'response has its time.' The Commentary on the Judgment says: "Loss of the strong and benefit to the weak occurs at certain times." Hui Dong explains: "This refers to winter and summer." After the second and fifth lines exchange positions, the hexagram becomes 'Benefit,' and the interrelated lines form the trigram Kun (Earth), which represents softness. Then, by reducing the strong line at the top and adding it to the soft line at the third position, the hexagram becomes 'Final Completion.' The trigram Kan (Water) represents winter, and the trigram Li (Fire) represents summer, hence loss of the strong and benefit to the weak occur at different times. The Commentary on the Judgment says: "Loss and gain, fullness and emptiness, all proceed in accordance with the time." Hui Dong explains: "The trigram Qian (Heaven) represents fullness, and the trigram Kun (Earth) represents emptiness. By reducing the strong lines and adding them to the soft lines, loss and gain, fullness and emptiness are achieved. This refers to the first line of the hexagram Tai moving upward to the top position to form the hexagram of 'Loss,' the second line of 'Loss' moving upward to the fifth position to form the hexagram of 'Benefit,' and the top line of 'Benefit' moving downward to the third position to form the hexagram of 'Final Completion.' Following the changes of the hexagrams to align with the proper time, this is what is meant by proceeding in accordance with the time."

疏：「乾道上行」○乾謂泰乾也，泰初之上乾為道，故乾道上行。○「時謂」至「時也」○此虞義也。時謂四時，春禘秋嘗，故謂春秋也。損二之五，以二簋享上，卦體震，兌二之五成益，故震二月，益正月春也；損七月，兌八月秋也。震兌，四正也；益損，消息也。春秋祭祀，以時思之，《孝經》文。《祭義》曰：春禘秋嘗，霜露既降，君子履之，必有悽愴之心；春雨露既濡，君子履之必有怵惕之心，如將見之。此以時思之之事。艮動靜不失其時，故為時；震同聲相應，故為應，謂上之三六爻相應也。

Hui Dong explains: what he is explaining is the sentence "The way of Qian moves upward." Here, "Qian" refers to the Qian element in the Tai hexagram. The first line of Tai moves upward to the top position. Since Qian is taken as the way, it is said that the way of Qian moves upward. What follows is an explanation from "When called" to "time," adopting Yu Fan's view: "time" refers to the four seasons. Spring sacrifice is called "Dì," and autumn sacrifice is called "Chang," so it refers to spring and autumn. The Nine in the Second of the Dun hexagram rises to the fifth position, using two thin vessels to offer sacrifices to the upper position. The hexagram has Zhen and Dui. When the second line rises to the fifth, it becomes Yi, so Zhen corresponds to the second month, and Yi corresponds to the first month, both belonging to spring; Dun corresponds to the seventh month, and Dui corresponds to the eighth month, both belonging to autumn. Zhen and Dui are the four cardinal trigrams, while Yi and Dun are the waxing and waning trigrams. "Spring and autumn sacrifices, thinking of them in season" is the original text from the Xiao Jing. The Ji Yi says: in spring, the Dì sacrifice is performed, and in autumn, the Chang sacrifice is performed. On autumn days, when frost and dew descend, the gentleman walks on them and feels a sense of sorrow; in spring, when rain and dew moisten the ground, the gentleman walks on them and feels a sense of alertness, as if about to see a relative. This is the specific practice of thinking of them in season. Gen's movement and stillness do not miss the right time, so it is taken as time; Zhen is the one that corresponds with the same sound, so it is taken as response, referring to when the top line descends to the third position, making the six lines correspond in pairs.

○「謂冬」至「有時」○此虞義也。冬夏謂既濟也。二五已易成益，中互坤，故坤為柔。損上九之剛以益六三之柔而成既濟，坎離四正卦，既濟坎上離下，坎冬時，離夏時，故損剛益柔有時。損先難而後易，故經言遄，傳又言時，疾貞者其義，有待者其時也。○「乾為」至「偕行」○此虞義也。十五乾盈甲，故乾為盈；月虛為晦，坤喪乙滅癸，故坤為虛。損乾剛以益坤柔，故損益盈虛。泰初之上成損，損二之五成益，益上之三成既濟，變通趣時，故與時偕行也。

The passage explains from "Winter" to "sometimes" using Yu Fan's interpretation: "Winter and Summer" refer to the hexagram "The Completion." After the second and fifth lines are exchanged, it becomes "The Gain," and the middle lines form the structure of the hexagram "Earth." Therefore, Earth represents softness. By reducing the strength of the top line and adding it to the third line, it becomes "The Completion." The hexagrams Kan and Li are the four cardinal trigrams. "The Completion" has Kan above and Li below. Kan represents winter, and Li represents summer, so reducing strength and adding softness occur at different times. "The Reduction" is difficult at first and easy later, so the classic text says "quickly" (from speed), and the commentary says "time" (waiting for the right time). Urging to maintain correctness is from the perspective of principle, while waiting for the right time is from the perspective of circumstances. The passage explains from "Heaven represents" to "travel together" using Yu Fan's interpretation: according to the method of assigning stems, when fifteen moons are full, Heaven's image is full at the stem Ji, so Heaven represents fullness. When the moon's light is completely gone, Earth is lost at the stem Yi and disappears at the stem Gui, so Earth represents emptiness. By reducing Heaven's strength and adding it to Earth's softness, it is said that reduction and increase are about fullness and emptiness. The hexagram "Great Passage" has its first line moving up to the top position to become "The Reduction," the second line of "The Reduction" moving up to the fifth position to become "The Gain," and the top line of "The Gain" moving down to the third position to become "The Completion." Following the transformation of the hexagram to suit the right time, it is said that they travel together with the time.

益，損上益下，民說無疆。注：上之初，坤為無疆，震為喜笑，以貴下賤，大得民，故說無疆矣。自上下下，其道大光。注：乾為大明，以乾照坤，故其道大光。或以上之初離為大光矣。利有攸往，中正有慶。注：中正謂五而二應之，乾為慶也。利涉大川，木道乃行。注：謂三動成渙，渙，舟楫象，巽木得水，故木道乃行也。益動而巽，日進無疆。注：震三動成離，離為日，巽為進，坤為無疆，日與巽俱進，故日進無疆。天施地生，其益無方。注：乾下之坤，震為出生，萬物出震，故天施地生。陽在坤初為無方，日進無疆，故其益無方矣。凡益之道，與時偕行。注：上來益三，四時象正，艮為時，震為行，與損同義，故與時偕行也。

The Commentary on the Judgment says: "The hexagram of Gain means that the superior gives to the inferior, and the people rejoice without limit." Hui Dong's self-commentary explains: the top line descends to the first position, and the trigram of坤 (Earth) takes the image of boundless expanse, while the trigram of震 (Thunder) takes the image of joy and laughter. When a person of high rank humbles himself to a low position, he gains great popular support, hence the people's joy is boundless. The Commentary on the Judgment says: "To act from above to below, its way is great brightness." Hui Dong's self-commentary explains: the trigram of乾 (Heaven) takes the image of great brightness, and with the brightness of乾 shining upon坤, its way is vast and bright. Some people think that the top line descending to the first position forms the trigram of离 (Fire), which represents light, hence the term "great brightness." The Commentary on the Judgment says: "It is advantageous to go somewhere, the middle and correct position brings good fortune." Hui Dong's self-commentary explains: "Middle and correct" refers to the nine in the fifth line, and the six in the second line corresponds with it; the trigram of乾 takes the image of good fortune. The Commentary on the Judgment says: "It is advantageous to cross a great river, the way of wood is then carried out." Hui Dong's self-commentary explains: this refers to the third line changing into the hexagram of涣 (Dispersal), which has the image of boats and rafts; the trigram of巽 (Wind) representing wood receives the trigram of坎 (Water), hence the way of wood is made possible. The Commentary on the Judgment says: "Gain is active and yielding, the sun advances without limit." Hui Dong's self-commentary explains: the third line of震 changes into the trigram of离 (Fire), which represents the sun; the trigram of巽 represents advancement, and the trigram of坤 represents boundlessness; the sun and巽 advance together, hence the sun advances daily without end. The Commentary on the Judgment says: "Heaven gives, Earth produces, its gain has no fixed direction." Hui Dong's self-commentary explains: the line of乾 descends into坤, and the trigram of震 represents emergence and production; all things emerge from震, hence Heaven gives its energy and Earth produces life. A yang line residing in the first position of坤 is "no fixed direction," and since the sun advances daily without end, its gain has no fixed place. The Commentary on the Judgment says: "The way of gain, follows the time." Hui Dong's self-commentary explains: the top line descending to benefit the third line, the image of the four seasons thus becomes correct; the trigram of艮 represents time, and the trigram of震 represents movement, sharing the same meaning as the hexagram of损, hence it follows the time.

疏：「上之」至「疆矣」○此以下皆虞義也。坤為地，故為無疆。上之初體震，震春喜樂，故為喜；笑言啞啞，故為笑。陽貴陰賤，坤為民，震初九以貴下賤，得坤民，故說無疆矣。○「乾為」至「先矣」○陽稱大，離為明，故乾為大明。坤陰晦冥，乾象盈甲，日月雙明，以乾照坤，故其道大光。或以上之三體離，乾為大，離為光，故為大光，義亦通也。○「中正」至「慶也」○五以中居正，故中正謂五。二正應五，故利有攸往。陽稱慶，故乾為慶也。

Hui Dong explains: what he is explaining is from "Shang zhi" to "Jiang yi" in this commentary, and from here on, it is Yu Fan's view. The hexagram of K'un takes the image of the earth, hence it is boundless. The top line descends to the first position to form the structure of Zhen: Zhen represents spring and has the meaning of joy, hence it takes the image of happiness. The hexagram statement of Zhen says "smiling and laughing," hence it takes the image of laughter. Yang lines are noble and Yin lines are humble, so K'un takes the image of the people. The initial line of Zhen, with a noble line, is placed in a humble position, thus gaining the people's support symbolized by K'un, hence the people's joy is endless. What follows is from "Qian wei" to "Xian yi" (the character "Xian" in the beginning and end should be "Guang"): Yang lines are called "Da," and Li takes the image of brightness, hence Qian is called "Da Ming." K'un belongs to Yin and is dark, while Qian, in the system of Najia, is full in the stem Jia, and the sun and moon shine together, with Qian's brightness shining over K'un, hence its way is vast and bright. Some people think that the top line descends to the third position to form the structure of Li, with Qian being "Da" and Li being "Guang," hence called "Da Guang" — this explanation is also reasonable. What follows is from "Zhongzheng" to "Qing ye": the nine in the fifth position resides in the central and correct position, hence "Zhongzheng" refers to the nine in the fifth; the six in the second and the nine in the fifth are in a correct correspondence, hence "beneficial to go somewhere." Yang lines are called "Qing," hence Qian takes the image of blessings and joy.

○「謂三」至「行也」○三動成渙，舟楫之利蓋取諸此，故渙，舟楫象。巽為木，坎為水，巽木得水而行，故木道乃行也。○「震三」至「無疆」○震三動體離，離為日，巽為進退，故為進。坤地為無疆，三動有巽，離象日，與巽俱進，故日進無疆也。

The passage explains from "Wèi sān" to "Xíng yě": The third line of nine (nine in the third line) changes to form the hexagram "Huàn." The advantage of boats and rafts mentioned in the Great Treatise is derived from this image. Therefore, the hexagram "Huan" has the image of boats and rafts. The trigram Xun represents wood, and the trigram Kan represents water. Wood can only move with water, so it is said that the way of wood is made to pass through. The passage then explains from "Zhèn sān" to "Wú jiāng": When the third line of Zhèn changes, it forms the trigram Li, which represents the sun. Xun originally represents both advance and retreat, but here only the aspect of advance is taken. Kūn represents earth, so it is said to be boundless. When the third line moves, the trigram Xun is present in the hexagram, and the trigram Li represents the sun. The sun and Xun both advance together, so it is said that progress is continuous without end.

○「乾下」至「方矣」○否乾為天，坤為地，陽主施，乾下之坤，是天施也。帝出乎震，故震為出；震春生月，三日生明，故為生。坤元萬物資生，萬物出震，故天施地生也。坤為方，故陽在坤初為無方，日進無疆與其益無方同義也。○「上來」至「行也」○下雲與損同義，益震為春，損兌為秋，上來益三成坎離象，坎冬離夏，故四時象具。互艮為時，震為行，損二之五益上之三，變通趣時，故與損同義。《損》彖傳曰：損益盈虛，與時偕行。是同義也。

The passage below explains from "Qian Xia" to "Fang Yi": In the hexagram "Pu," Qian represents Heaven and Kun represents Earth; yang is the one that gives, and when the lines of Qian descend into Kun, this is called "Heaven giving." The "Shuo Gu" says "The Emperor comes forth from Zhen," so Zhen is taken as emergence; Zhen represents the month of spring when the moon appears on the third day and light is born, so it is taken as birth. The "Tu Zhuan" of the hexagram "Kun" says "All things are born from this," and all things again come forth from Zhen, so it is said that Heaven gives its qi and Earth produces things. Kun is taken as square, so when a yang line is in the first position of Kun, it is called "without direction"; "the sun advances without limit" and "its benefit is without direction" are the same meaning. The passage below explains from "Shang Lai" to "Xing Ye": The following text says it is the same as "Sun." "Yi" has Zhen as spring, and "Sun" has Dui as autumn; when the top line comes down to increase the third line, it forms the images of Kan and Li. Kan represents winter and Li represents summer, so the images of the four seasons are complete. The mutual lines of Gen represent time, and Zhen represents movement; in "Sun," the second line rises to the fifth position, and in "Yi," the top line descends to the third position, both following the change of the hexagram to adapt to the proper time, so it is said to be the same as "Sun." The "Tu Zhuan" of the hexagram "Sun" says "Loss and gain, fullness and emptiness, go together with the time and move accordingly," which is the same meaning.

夬，決也，剛決柔也。注：乾決坤。健而說，決而和。注：健乾說兌也，以乾陽獲陰之和，故決而和。揚于王庭，柔乘五剛也。注：一陰乘五陽。孚號有厲，其危乃光也。注：三變離為光，危去上六陽乃光明。告自邑，不利即戎，所尚乃窮也。注：窮謂上，陽勝陰負，故所尚乃窮。利有攸往，剛長乃終也。注：乾體大成以決小人，終乾之剛，故乃終也。

The Commentary on the Judgment says: "The hexagram 'Gua' means 'decisive', referring to the decisive action of the strong overcoming the weak." Hui Dong explains: The strong of Qian overcomes the weak of Kun. The Commentary on the Judgment says: "It is strong and joyful, decisive and harmonious." His own note says: "Strong" refers to the lower trigram Qian, "joyful" refers to the upper trigram Dui; with the yang of Qian obtaining the harmony of yin, thus it is decisive without losing harmony. The Commentary on the Judgment says: "It is proclaimed in the royal court, because the yin is riding on five yangs." His own note says: one yin line is above five yang lines. The Commentary on the Judgment says: "Trustful proclamation brings danger, for its danger brings brightness." His own note says: when the line nine in the third changes, it becomes Li, which represents light; being mindful of danger and removing the upper six, the yang path then attains brightness. The Commentary on the Judgment says: "It is announced from the city, not favorable for military action, for what is esteemed has reached its end." His own note says: "End" refers to the upper six; yang prevails and yin is defeated, so what is esteemed ultimately comes to an end. The Commentary on the Judgment says: "It is favorable to go somewhere, for the strong has reached its completion." His own note says: the body of Qian has already fully developed, used to decisively remove the petty person; allowing the strong of Qian to finally achieve its purpose, thus it is said "it has reached its completion."

疏：「乾決坤」○此虞義也。乾剛坤柔故乾決坤。○「健乾」至「而和」○此虞義也。陽為陰施，故以乾陽獲陰之和，九五莧陸夬夬，是決而和也。○「一陰乘五陽」○一陰越五陽之上，宜決去之，故卦名夬也。○「三變」至「光明」○此荀虞義也。九五傳曰：中行無咎，中未光也。陽為陰弇，必危去上六陽乃光明也。○「窮謂」至「乃窮」○卦窮於上，故窮謂上。坤利行師，陽息之卦，陰道日負，故所尚乃窮也。○「乾體」至「終也」○此虞義也。陽息成乾，內外體備，故乾體大成。陽為君子，陰為小人，《雜卦》曰：夬決也，剛決柔也，君子道長，小人道消。故以決小人。四月乾成，卦終於上，終乾之剛，故乃終也。

Hui Dong explains: what he is explaining is the phrase "Qian decides Kun." He adopts Yu Fan's view: Qian line represents strength and Kun line represents softness, so Qian decides Kun. What follows is his explanation from "Jian Qian" to "er he," also adopting Yu Fan's view: yang gives and yin receives, so yang obtains the harmony of yin; the line statement of nine five, "Xian Lu Gua Gua," is decisive yet harmonious. What follows is his explanation of the phrase "yi yin cheng wu yang": one yin line is on top of five yang lines, it should be decided away, so the hexagram is named "Gua." What follows is his explanation from "san bian" to "guang ming": he combines the views of Xun Shuang and Yu Fan: the image commentary of nine five says "zhong xing wu jiu, zhong wei guang ye"; yang is covered by yin, so one must be cautious and remove upper six, only then will yang become bright. What follows is his explanation from "qiong wei" to "nie qiong": a hexagram is exhausted at the top line, so "qiong" refers to upper six. The hexagram Kun is suitable for military campaigns, while "Gua" is a hexagram of growing yang, yin retreats day by day, so what it values eventually comes to an end. What follows is his explanation from "qian ti" to "zhong ye": he adopts Yu Fan's view: yang grows and becomes Qian, both inner and outer parts are complete, so Qian's body is great. Yang is the gentleman, yin is the petty person; the "Za Gua Zhuan" says "Gua, decides, yang decides yin, the gentleman's way grows long, the petty person's way declines," so it is used to decide away the petty person. In the fourth month, Qian's body is completed, and a hexagram ends at the top line, so Qian's strength finally achieves its success, so it is said "nie zhong."

遘，遇也，柔遇剛也。勿用取女，不可與長也。注：以柔遇剛，不期而會，苟相遇耳，故不可與長。巽為長。天地相遇，品物咸章也。注：乾成於巽而舍於離，坤出於離，與乾相遇，南方離位，萬物章明也。剛遇中正，天下大行也。注：剛謂二，中正謂五，乾為天，復震為行，建午之月，陽氣盛大，故天下大行。遘之時義大矣哉。注：日長至，陰陽爭，死生分，故時義大。

The Commentary on the Judgment says: "The hexagram 'Gou' means meeting. 'Meeting' refers to a soft element meeting a strong one. 'Do not take a wife,' because she cannot be with you for long." — "Gou" is an alternate character for "Gou," and in Hui Dong's edition, it is consistently written as "Gou." Self-commentary: meeting a strong element with a soft one, without prior agreement, is merely an accidental encounter, so one cannot be with her for long. Xun takes the image of length. The Commentary on the Judgment says: "Heaven and Earth meet, and all things are clearly manifested." Self-commentary: according to the method of Najia stem assignment, Qian is completed at the position of Xun and stops at Li, while Kun comes from Li and meets Qian. Li is located in the southern position, where all things are clearly bright and evident. The Commentary on the Judgment says: "A strong element meets the center and correctness, and the world is greatly advanced." Self-commentary: "Strong" refers to Nine in the Second, and "center and correctness" refers to Nine in the Fifth. Qian represents Heaven, and the trigram Zhen in the hexagram Fu takes the image of movement. In the month of Ji Wu, the yang energy is most vigorous, so it is said that the world is greatly advanced. The Commentary on the Judgment says: "The meaning of the time of meeting is great indeed." Self-commentary: at this time, the day is longest, yin and yang contend, and life and death are divided, so the meaning of the time is grand.

疏：「以柔」至「與長」○桓八年《穀梁傳》曰：不期而會曰遇。以柔遇剛，不期而會，匪以禮接，故云苟相遇耳，此兼鄭義。巽為長，而云不可與長者，但遘消乾成坤，陽出復震，息至夬而陰道消亡，《說文》長從●，●倒亡也。夬之上六傳云：無號之凶，終不可長也。至此而倒●為亡，故云不可與長也。○「乾成」至「明也」○此荀義也。九家謂陽起子，運行至四月六爻成乾，巽位在巳，故言乾成於巽。既成轉舍於離，萬物皆盛大，坤從離出，與乾相遇，故言天地遇也。坤起於離，故從離出。離為明，萬物皆相見，故章明也。

Hui Dong explains that his commentary covers the passage from "with softness" to "and meeting with the strong." The "Guliang Commentary" on the eighth year of Duke Huan says that meeting without prior agreement is called "meeting." Meeting with softness and encountering strength, meeting without prior agreement, is not meeting with propriety, so it is merely a chance encounter—here he incorporates Zheng Xuan's view. The trigram Xun originally takes the image of length, but the annotation says "cannot meet with the long." This is because the hexagram Gou gradually consumes the body of Qian and forms Kun. Yang energy arises again from the trigram Zhen in the hexagram Fu, grows to the hexagram Guai, and at that point the yin energy disappears. The "Shuowen Jiezi" says the character "long" is composed of a certain component, and that component reversed becomes the character "wu" (loss). The "Xiangzhuan" of the sixth line at the top of the hexagram Guai says "no crying of misfortune, ultimately not able to be long." At this point, the component is reversed to become "wu," hence "cannot meet with the long." The following commentary covers the passage from "Qian is formed" to "bright," adopting the view of Xun Shuang. The Nine Schools of the Book of Changes hold that yang energy begins in the month of Zi, progresses through the months until it reaches the fourth month when all six lines form the body of Qian. Since Xun is located in the month of Si, Qian is formed in Xun. Once Qian is fully formed, it then stops at Li, and all things become flourishing. Kun arises from Li and meets with Qian, hence the saying that heaven and earth meet. Kun begins from Li, hence "arises from Li." Li takes the image of brightness, and all things meet here, hence bright and clear.

○「剛謂」至「大行」○陰消之卦，初陰繫二，二不以失位為嫌，故剛謂二。五以中居二，故中正謂五。乾為天，復震為行，建午之月，陽氣盛大用事，聖人南面而聽天下，嚮明而治，天子當陽，諸侯用命，故天下大行也。○「日長」至「義大」○日長至，陰陽爭，死生分者，《月令》仲夏文。夏至晝漏六十五刻，夜漏三十五刻，故日長至。鄭彼注云：爭者，陽方成，陰欲起也。蔡氏章句云：感陽氣而長者生，感陰氣而成者死，故死生分。分猶半也，言陽氣盛大之時，一陰始生於下，出陽知生，入陰知死，幾微之際，唯明君子而後知之，故遘之時義大也。

The passage being explained is from "Gang Wei" to "Da Xing": The hexagram "Gou" is one that signifies the decline of yin and the rise of yang. The yin of the initial line is attached to the nine in the second line, so the second line is not considered to be in an improper position. Therefore, "Gang" refers to the nine in the second line. The fifth line holds itself in the middle and is upright, so "zhongzheng" refers to the nine in the fifth line. Qian represents heaven. The hexagram "Fu" takes the image of movement, as does the trigram Zhen. In the month of Jia Wu, yang energy is strong and dominant. The sage faces south to govern, and the Son of Heaven resides in the yang position, while the feudal lords obey and carry out orders. Therefore, the world is in great movement. The passage being explained is from "Ri Chang" to "Yi Da": "When the day is longest, yin and yang contend, and life and death are divided" is a passage from the "Liji · Yueling" on the month of midsummer. On the day of summer solstice, the length of daylight is sixty-five measures, and the length of night is thirty-five measures, so the day is longest. Zheng Xuan explained that "zheng" refers to yang energy just having grown strong, while yin energy is about to arise. Cai Yong's "Zhangju" says: those who feel the yang energy grow live, and those who feel the yin energy form die, so "shengsi fen" means the division of life and death. "Fen" is like half, meaning that when yang energy is at its peak, a yin energy has already begun to arise from below. When something comes from yang, it is known to be alive; when it enters yin, it is known to be dead. These subtle changes are only perceived by the wise and discerning gentleman, so the significance of the time and meaning of the hexagram "Gou" is great.

萃，聚也，順以說，剛中而應，故聚也。注：坤為聚，順坤說兌，五以剛居中，二帥眾陰順說而從之，故聚也。王假有廟，致孝享也。注：享，享祀也，五至初有觀象，謂享，坤牛，故致孝享矣。利見大人亨，聚以正也。注：三四之正，故聚以正。用大牲吉，利有攸往，順天命也。注：坤為順，巽為命，三往之四，故順天命也。觀其所聚而天地萬物之情可見矣。注：三四易位成離坎，坎月離日，日以見天，月以見地，故天地萬物之情可見矣，與大壯咸恆同義。

The Commentary on the Judgment says: "Cui means gathering. It is due to the following of the earth and the joy of the lake, with a strong and central yang line that corresponds, hence gathering." Hui Dong explains: The earth takes the image of gathering; "following" refers to the earth, and "joy" refers to the lake. The nine in the fifth position, with a strong yang in the central position, is led by the six in the second, which brings all the yao of the yin to follow and be joyful in his service, thus achieving gathering. The Commentary on the Judgment says: "The king goes to the temple, to offer filial piety and sacrifices." Hui Dong explains: "Sacrifice" means worship. Counting from the fifth line to the first line contains the image of the Guan hexagram, hence saying "sacrifice." The earth takes the image of an ox, hence the ritual of filial piety and sacrifice. The Commentary on the Judgment says: "It is advantageous to see a great man, and the matter is harmonious, because gathering is done in a proper way." Hui Dong explains: The third and fourth lines change to become correct, hence gathering on the right path. The Commentary on the Judgment says: "Using great sacrifices is auspicious, and it is advantageous to go somewhere, because it follows the mandate of heaven." Hui Dong explains: The earth takes the image of following, and the wind takes the image of mandate. The sixth in the third position moves to the fourth position, hence following and bearing the mandate of heaven. The Commentary on the Judgment says: "Observing what is gathered, the truth of heaven and earth and all things can be seen." Hui Dong explains: The third and fourth lines exchanging positions form Li and Kan. Kan represents the moon, Li represents the sun. The sun appears in the sky, the moon appears on the earth, hence the truth of heaven and earth and all things can be seen. This is the same meaning as in the Da Zhuang, Xian, and Heng hexagrams.

疏：「坤為」至「聚也」○坤眾故為聚。內順外說，故順坤說兌。二正應五，九五剛中，六二引吉，帥其眾而應之，既順且說，故聚也。○「享享」至「享矣」○此虞義也。卦自觀來，五至初又有觀象。觀盥而不薦，明堂禘祀之卦，天子大廟即明堂也。郊禘用繭栗，故享，坤牛。唯聖人謂能饗帝，唯孝子謂能饗親，故致孝享矣。

Hui Dong explains: what he comments on is from "Kun as" to "gathering" in this passage. Kun takes the image of multitude, so it is called gathering. The inner trigram is smooth and the outer trigram is joy, so "smooth" refers to Kun and "joy" refers to Dui. The sixth line two and the ninth line five are in correct correspondence. The ninth line five is a strong yang line in the center; the line statement of the sixth line two says "leading to good fortune," leading the group of yin lines to correspond with the ninth line five. It is both smooth and joyful, so it can gather. What follows is from "xiang xiang" to "xian yi." He adopts Yu Fan's interpretation: this hexagram comes from Guan. Counting from the fifth line to the first line again includes the image of Guan. The hexagram statement of Guan says "washing but not offering," which originally is the hexagram of the bright hall and the ancestral sacrifice. The Son of Heaven's great temple is the bright hall. The sacrifices at the outskirts and the ancestral sacrifices use small oxen like a grain of millet, so it is called "xian" (sacrifice). Kun takes the image of an ox. Only a sage is worthy of sacrificing to the heavenly emperor, and only a filial son is worthy of sacrificing to his parents, so it is said that the rites of filial piety and sacrifice are fully practiced.

○「三四」至「以正」○此虞義也。三四失位變之正，故聚以正也。○「坤為」至「命也」○此虞義也。三往之四承五，坤為順，乾為天，巽為命，故順天命也。○「三四」至「同義」○此虞義也。三四易位有坎離象，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。大壯四之五，咸四之初，恆初二已正，四五復位，皆有離坎象，故云同義也。

The following explanation covers the passage from "San Si" to "Yi Zheng," adopting Yu Fan's interpretation: the third and fourth lines are out of their proper positions and change to return to their correct places, thus gathering together on the path of correctness. The following explanation covers the passage from "Kun Wei" to "Ming Ye," also adopting Yu Fan's interpretation: the sixth line of the trigram moves to the fourth position and above supports the ninth line of the fifth position; Kun takes the image of following, Qian represents Heaven, and Xun represents destiny, so it is said that following and bearing the mandate of Heaven. The following explanation covers the passage from "San Si" to "Tong Yi," still adopting Yu Fan's interpretation: by exchanging the positions of the third and fourth lines, the image of Kan and Li appears; with Li representing the sun appearing in the sky and Kan representing the moon appearing on the earth; the heavenly phenomena are high and clearly visible, and all things are revealed in Li, so the true nature of heaven and earth and all things can be seen. The hexagram Da Zhuang has the ninth line of the fourth position moving to the fifth position, Xian has the ninth line of the fourth position moving to the first position, Heng has the first and second lines already in their correct positions while the fourth and fifth lines each return to their original positions; these hexagrams all have the images of Li and Kan, so they share the same meaning.

柔以時升。注：柔謂坤五也，升謂二，坤邑無君，二當升五虛，震兌為春秋，二升坎離為冬夏，四時象正，故柔以時升也。巽而順，剛中而應，是以大亨。注：順坤也，二以剛居中而應五，故能大亨，上居尊位也。用見大人勿恤，有慶也。注：大人，天子，謂升居五見為大人。坎為恤，陽稱慶，群陰有主，無所服憂而有慶也。南征吉，志行也。注：二之五坎為志，震為行，故志行也。

The Commentary on the Judgment says: "The yielding (line) rises in due time." Hui Dong explains: "The yielding refers to the fifth line of the Hexagram of Earth, and 'rising' refers to the line Nine in the Second. The Hexagram of Earth takes the image of a city but lacks a ruler, so the line Nine in the Second should rise up to fill the vacancy of the fifth position. Within the hexagram, the trigrams Zhen and Dui represent spring and autumn, while the line Nine in the Second rising up to form Kan and Li represents winter and summer. Thus, the images of the four seasons are properly aligned, and this is why the yielding line rises in due time. The Commentary on the Judgment says: 'Flexible and yielding, strong and central with a response, thus great success is achieved.' Hui Dong explains: 'Yielding refers to the Hexagram of Earth. The line Nine in the Second, being a strong yang line in the central position, responds to the line Six in the Fifth, thus achieving great success. When it rises to the fifth position, it occupies a position of honor. The Commentary on the Judgment says: 'When you see a great person, do not worry, there is celebration.' Hui Dong explains: 'The great person refers to the Son of Heaven. The line Nine in the Second rising to the fifth position is seen as a great person. The trigram Kan represents worry and concern, while a yang line is called 'celebration.' When all the yin lines have a ruler, they have no worries and thus enjoy blessings. The Commentary on the Judgment says: 'A southern campaign is auspicious, because the will is carried out.' Hui Dong explains: The line Nine in the Second rising to the fifth position forms the trigram Kan, which represents will, and the trigram Zhen represents action. Therefore, the mind's will is carried out."

疏：「柔謂」至「升也」○此虞義也。乾剛坤柔，故柔謂坤五也。卦自臨來，無柔爻上升之義，故升謂二。坤稱邑，又臣道，故坤邑無君。陽實陰虛，故二當升五虛。六五貞吉升階，陰為陽作階，使二升五位，是柔以時升之義也。卦互震兌，震春兌秋，故震兌為春秋。二升五體坎離，坎冬離夏，故二升坎離為冬夏。震兌坎離為四正，故四時象正。升必以時，故柔以時升也。

Hui Dong explains that he is commenting on the passage from "柔谓" to "升也", adopting Yu Fan's interpretation. The line of Qian represents yang and the line of Kun represents yin, so "flexible" refers to the fifth line of Kun. This hexagram comes from the hexagram of "Approaching", which originally does not have the concept of a yin line rising. Therefore, "rising" refers to the line nine in the second position. The hexagram of Kun is called "city" and belongs to the category of ministers, so there is no ruler in the city of Kun. Yang lines are full and yin lines are empty, so the line nine in the second position should rise to fill the emptiness of the fifth position. The line statement of the sixth line five says "Zhen Ji, ascending steps", meaning that the yin line provides steps for the yang line, allowing the line nine in the second position to ascend to the fifth position. This is the meaning of "flexible lines rising at the right time." The hexagram contains the trigrams of Zhen and Dui, Zhen represents spring and Dui represents autumn, so Zhen and Dui represent spring and autumn. When the line nine in the second position ascends to the fifth position, it forms the body of Kan and Li, Kan represents winter and Li represents summer, so ascending becomes Kan and Li representing winter and summer. Zhen, Dui, Kan, and Li are the four cardinal trigrams, so they represent the four seasons. Ascending must be in accordance with the appropriate time, so flexible lines rise at the right time.

○「順坤」至「位也」○此荀義也。《說卦》：坤順也。內巽外坤，故云巽而順。剛中謂二，二應在五，故二以剛居中而應五。二以天德而居天位，故能大亨，上居尊位也。○「大人」至「慶也」○此荀義也。王肅曰：大人，聖人在位之目。故大人天子。坤為用，離為見，二升居五為大人，故用見大人。坎加憂為恤，凡言喜慶皆陽爻，故陽稱慶。坤虛無君，二升居五，故群陰有主，無所復憂而有慶也。○「二之」至「行也」○此虞義也。二之五體坎，故坎為志；互體震，故震為行。

The following explanation covers the passage from "Shun Kun" to "Wei ye," adopting Xu Shuang's interpretation: The "Commentary on the Hexagrams" states "Kun represents following." The inner trigram is Xun, and the outer trigram is Kun, hence it is said "Xun and following." "Gangzhong" refers to Nine in the Second. Nine in the Second corresponds to Six in the Fifth, so it is said that it has yang strength in the center and corresponds to the fifth position. Nine in the Second possesses Heavenly Virtue and ascends to the heavenly position, thus achieving great smoothness and success, moving upward to occupy the exalted position. The following explanation covers the passage from "Daren" to "Qing ye," also adopting Xu Shuang's interpretation: Wang Su said "Daren" is the term for a sage in office, so "Daren" refers to the Son of Heaven. Kun takes the image of use, Li takes the image of appearance, and Nine in the Second ascending to the fifth position becomes Daren, hence it is said "use and appearance of Daren." Kan has the image of added worry, so it takes the image of concern; all discussions of joy and celebration refer to yang lines, hence yang is called "Qing." The position of Kun is empty and without a ruler, but Nine in the Second ascending to the fifth position gives the yin lines a ruler, thus eliminating worry and achieving joy and celebration. The following explanation covers the passage from "Er zhi" to "Xing ye," adopting Yu Fan's interpretation: Nine in the Second ascending to the fifth position forms the body of Kan, so Kan takes the image of will; the mutual trigrams in the hexagram include Zhen, so Zhen takes the image of movement.

困，剛弇也。注：謂二五為陰所弇也。險以說，困而不失其所亨，其唯君子乎。注：險坎說兌，此本否卦，上之二，天地交，二之正，上下交，故困而不失其所亨。天地有常行，君子有常度，故唯君子乎。貞大人吉，以剛中也。注：謂五弇於陰，近無所據，遠無所應，體剛得中正居五位則吉無咎也。有言不信，尚口乃窮也。注：兌為口，上動乘陽，故尚口乃窮。

The Commentary on the Judgment says: "The hexagram 'Obstruction' signifies that the strong is covered." Hui Dong explains: this refers to the second and fifth lines, which are yang lines, being covered by yin lines. The Commentary on the Judgment says: "It is dangerous but joyful; in困境 one does not lose the way of harmony, this is perhaps the way of the gentleman." Hui Dong explains: "Danger" refers to Kan, "joy" refers to Dui. This hexagram originally comes from the hexagram "Opposition": the top line descends to the second position, thus heaven and earth communicate; the second line changes again and returns to its proper place, thus upper and lower communicate, so one can be inpredicament without losing the way of harmony. Heaven and earth have constant movement, the gentleman has constant principles, so it is said that only the gentleman can achieve this. The Commentary on the Judgment says: "The gentleman is auspicious, because of his strong and central position." Hui Dong explains: this refers to the fifth line being covered by yin lines, having no support nearby and no response from afar; but its nature is strong and healthy, it is in the central position and occupies the fifth position, so it is auspicious and will not make mistakes. The Commentary on the Judgment says: "Words without credibility, excessive talking leads to ruin." Hui Dong explains: Dui takes the image of the mouth, the top line changes and rises above the yang line, so emphasizing speech leads to ruin.

疏：「謂二」至「弇也」○此荀義也。弇，古文揜。○「險坎」至「子乎」○卦自否來，否天地上下不交，乾上之坤二，是天地交也；二變之正與五應，是上下交也。在困家而言亨，故云不失其所亨。天地不以遭困運而變其常行，君子不以遭困世而改其常度，君子取法天地，故云其唯君子乎。○「謂五」至「咎也」○此荀義也。五為上弇，故謂五雖弇於陰，四二皆陽爻，故近無所據，遠無所應，以其體剛得中正居五位則吉無咎，《鴻範》所謂用靜吉也。○「兌為」至「乃窮」○此荀義也。乾變為兌，兌為口，上九動而乘陽，故尚口乃窮，卦窮於上故也。

Hui Dong explains: what he is explaining is from "Wèi èr" to "Yǎn yě" in this passage, adopting Xun Shuang's view: "Yǎn" is the ancient form of "yǎn", meaning to cover or conceal. What follows is his explanation from "Xian kan" to "Zi hu": this hexagram comes from the hexagram "Pu". "Pu" is when heaven and earth are not in communication; the top line of heaven moves down to the second position of earth, thus heaven and earth communicate; nine two then changes again and returns to its proper place, and corresponds with nine five, thus upper and lower communicate. In a time of hardship, yet speaking of "heng" (smoothness), so it is said that one does not lose the way of heng. Heaven and earth do not change their constant movement because they meet hardship; a gentleman does not change his constant principles because he meets hardship; a gentleman takes heaven and earth as his model, so it is said that this is something only a gentleman can do. What follows is his explanation from "Wei wu" to "Jiu ye", also adopting Xun Shuang's view: nine five is covered by upper six, so although it is covered by yin, the fourth and second lines are both yang lines, thus there is no support nearby and no response from afar; but relying on its strong and healthy nature, being in the central position and in the fifth position, it can be auspicious without error - this is exactly the meaning of the "Shangshu · Hongfan" that being quiet and self-restrained brings good fortune. What follows is his explanation from "Dui wei" to "Nai qiong", still adopting Xun Shuang's view: heaven changes into dui, dui takes the image of the mouth; the top line changes and rises above the yang lines, so valuing words and speech leads to hardship, because a hexagram always reaches its limit at the top line.

巽乎水而上水，井。注：巽乎水謂陰下為巽也，而上水謂陽，上為坎也，木入水出，井之象也。井養而不窮也。注：兌口飲水，坎為通，往來井井，故養不窮也。改邑不改井，乃以剛中也。注：初之五以剛居中，故以剛中。無喪無得，往來井井，汔至亦未繘井，未有功也。注：二未變應五，故未有功。累其瓶，是以凶也。

The Commentary on the Judgment says: "Wood is in water and rises above water, like a well." Hui Dong explains: "Wood in water" refers to a yao (line) of yin in the lower position forming the trigram Xun (Wind); "and rises above water" refers to a yao of yang in the upper position forming the trigram Kan (Water). A wooden bucket is placed into water and water is drawn up, which is the image of a well. The Commentary on the Judgment says: "The well nourishes without end." Hui Dong explains: "The trigram Dui (Lake) takes the image of a mouth, which can be used to drink water; the trigram Kan (Water) takes the image of being open and unobstructed. People come and go to draw water, and the well water remains clear, so it nourishes people without being exhausted." The Commentary on the Judgment says: "Changing the city but not the well, because it is the yang in the middle." Hui Dong explains: The first line moves up to the fifth position, with yang yang in the middle position, so it is said "because of the strong yang in the middle." The Commentary on the Judgment says: "There is no loss and no gain, coming and going to the well, almost reaching the well but not yet drawing water from it, so there is no achievement." Hui Dong explains: The line nine in the second has not yet changed and has not yet corresponded with nine in the fifth, so there is no visible result. The Commentary on the Judgment continues: "Its vessel is broken, so it is dangerous." — "Liu" in the common version is "Ling"; the source text here breaks off, and the following annotations and commentaries are found in the subsequent text.

注：初二不變，則既濟之功不成，故凶。疏：「巽乎」至「象也」○此荀義也。巽為鹿盧，故木入；坎為泉，故水出。○「兌口」至「窮也」○此虞義也。互兌在坎下，故兌口飲水。○「初之」至「剛中」○初之五以剛居中，釋改邑之義；五之初不改井義，舉諸此矣。○「二未」至「有功」○此虞義也。五多功，二未變應五，故未有功。○「初二」至「故凶」○井以養人為功，初二變則井洌寒泉食，既濟功至，傳曰大成也；不變則雍漏行惻，無王明受福之事，故凶也。

Hui Dong's own commentary says: If the first line and the second line remain unchanged, the transformation of the Well hexagram into the Completed hexagram cannot be achieved, so it is judged as凶. In his own explanation, he says: The passage from "Xun hu" to "xiang ye" is based on Xun Shuang's view - Xun represents wood, symbolizing the water wheel used for drawing water, hence called "mu ru"; Kan represents spring water, hence called "shui chu". The passage from "dui kou" to "qiong ye" is based on Yu Fan's view - the mutual hexagram's Dui hexagram is located below the Kan water, Dui represents mouth, hence taking the image of the mouth approaching the water to drink. The passage from "chu zhi" to "gang zhong" explains: The first line rises to the fifth position, with a yang strong quality in the central position, which explains the meaning of "gai yi bu gai jing" in the hexagram statement, where "gai yi" refers to changing the city. The fifth line descends to the first position while the well remains unchanged, the meaning of "bu gai jing" can be fully understood from here. The passage from "er wei" to "you gong" is also based on Yu Fan's view - the fifth position is the position of many achievements, and the nine two has not yet changed to the correct position to correspond with the nine five, hence it is said "wei you gong". The passage from "chu er" to "gu xiong" explains: The function of the well is to nourish people. If the first and second lines change to the correct positions, there will be the situation of the nine five "jing lie, hanquan shi", thus completing the achievement of the Completed hexagram, hence the Image Commentary calls it "da cheng". If the two lines remain unchanged, the well will become blocked and leaky, resulting only in the lamentation of the nine three "wei wo xin ci", and there will not be the situation of the upper sixth "wang ming, bing shou qi fu", hence it is凶.

革，水火相息。注：息，長也。離為火，兌為水。繫曰「潤之以風雨」，風巽雨兌也。四革之正，坎見，故獨於此稱水也。二女同居，其志不相得曰革。注：二女，離、兌。體同人象，蒙艮為居，故二女同居。四變體兩坎，象二女有志。離火志上，兌水志下，故其志不相得。坎為志也。

The Commentary on the Judgment of the Hexagram of Revolution says: "Revolution is the mutual extinguishing of water and fire." Hui Dong explains in his own notes: "Xí" means growth and flourishing. The upper trigram is Li (Fire), and the lower trigram is Dui (Water). The Great Treatise of the Upper Transmission says, "It is moistened by wind and rain." Wind is taken as the trigram Xun, and rain is taken as the trigram Dui. The line Nine in the Fourth changes to become correct, and the image of Kan (Water) appears, so the Commentary on the Judgment only refers to "water" here. The Commentary on the Judgment also says: "Two women living together, their wills not in harmony, is called revolution." In his own notes, he explains that the term "two women" refers to Li and Dui. The hexagram of Revolution, from the first line to the fifth line, forms the image of Tongren (Union). The hexagram Meng (Youth), which is related to Revolution, contains Gen (Mountain), which represents stopping and dwelling, so it is said "two women living together." When the line Nine in the Fourth changes, two Kan trigrams appear in the hexagram, symbolizing that the two women each have their own will. Li (Fire) has an upward nature, so the will of the Li woman is upward; Dui (Water) has a downward nature, so the will of the Dui woman is downward. Therefore, it is said "their wills are not in harmony." In the Han dynasty interpretation of the Yi, Kan is taken as the image of "will."

巳日乃孚，革而信之。注：巳日乃革之。坎孚為信，故革而信之。文明以說，大亨以正，革而當，其悔乃亡。注：文明謂離，說兌也。大亨謂乾。四動成既濟定，故大亨以正革而當位，故悔乃亡也。

The Commentary on the Judgment says: "On the day of Si, faith is established, and change is made with trust." Self-commentary: It is only on the day of Si that change is implemented. The trigram Kan has the image of faith, and faith means sincerity, so change can then gain the trust of people. The Commentary on the Judgment also says: "Civilization with joy, great prosperity through correctness, change at the right time, and the regret is dispelled." Self-commentary: "Civilization" refers to the lower trigram Li, "joy" refers to the upper trigram Dui, "great prosperity" refers to the virtue of Qian. When the line Nine in the Fourth moves, all six lines are in their proper positions, forming the hexagram Ji Ji, and the structure of the hexagram becomes stable and unchanging. Therefore, it is said that great prosperity is achieved through correctness, and change occurs at the proper position, so the regret that should have existed is dispelled.

天地革而四時成。注：謂五位成乾為天，蒙坤為地。震春兌秋，四之正，坎冬離夏，則四時具。坤革而成乾，故天地革而四時成也。湯武革命，順乎天而應乎人。注：湯武謂乾，乾為聖人。天謂五，人謂三四。動順五應三，故順天應人。巽為命也。革之時大矣哉。注：革天地，成四時，誅二叔，除民害，天下定，武功成，故大矣哉。

The Commentary on the Judgment says: "Heaven and Earth change, and the four seasons are formed." The self-commentary explains: the upper trigram in the five positions can become Qian, which represents Heaven; the related hexagram Meng has Kun, which represents Earth. Zhen is in the East and governs Spring, Dui is in the West and governs Autumn; after nine four changes to the correct position, Kan is in the North and governs Winter, Li is in the South and governs Summer, and the four seasons are thus complete. The body of Kun changes to become the body of Qian, so it is said that Heaven and Earth change and the four seasons are formed. The Commentary on the Judgment also says: "The revolution of Tang and Wu follows Heaven and responds to people." The self-commentary explains: Shang Tang and King Wu of Zhou embody the virtue of Qian, and Qian also represents the sage. "Heaven" refers to nine five, and "people" refers to the third and fourth lines; when nine four moves, it follows above nine five and corresponds below nine three, so it is said to follow Heaven and respond to people. Xun has the image of "command," so it is called "revolution." The Commentary on the Judgment finally praises: "Revolution at the right time is great indeed!" The self-commentary explains: changing Heaven and Earth, forming the four seasons, eliminating the rebellion of Guan Shu and Cai Shu, removing the calamities of the people, and thus the world becomes stable, and military achievements are completed, so it is called great.

疏：「息長」至「水也」○此虞義也。息讀為消息之息，故云長也。兌為坎半象，故為水。坎為川，川雍為澤，故為澤雲。繋曰潤之以風雨者，上繫文。昭元年春秋傳曰：「六氣陰陽，風雨晦明也。」賈逵、服虔以為風東方，雨西方，兌正西，故云風巽雨兌也。兌言澤而稱水者，卦無坎象，四革之正，坎兩見，故不曰澤而曰水也。

From the commentary: the passage from "息长" to "水也" adopts Yu Fan's interpretation. The character "息" is read as "息" in "消息", meaning growth and proliferation, so the annotation explains it as "long". The trigram Dui is a half-image of Kan, since Kan contains one yang line, and the lower two lines of Dui are the same as the lower half of Kan, so Dui can take the image of water. Kan represents flowing water, and when flowing water is blocked, it forms a marsh, so Dui also represents a marsh. The annotation cites "The Great Treatise says: 'It is moistened by wind and rain.'" This is found in the "Great Treatise" section of the "Book of Changes." The "Spring and Autumn Annals: Zuo Tradition" records the words of Yi He in the first year of Zhao Gongyuan: "Six elements, namely yin, yang, wind, rain, darkness, and brightness." Jia Kui and Fu Qian believed that wind belongs to the east and rain to the west, and since Dui is located in the west, wind is associated with Xun and rain with Dui. Dui is usually called "marsh," but here it is called "water," because the hexagram of Revolution does not contain the trigram Kan. When line nine in the fourth position changes to the correct position, the hexagram contains two instances of the trigram Kan, so the "Commentary on the Judgment" does not say "marsh" but "water."

○「二女」至「志也」○此虞義也。離中女，兌少女，故云二女。離兌初至五體同人，蒙艮為居，故二女同居，謂同在革家也。四變體兩坎象，坎為志，兩坎為兩志，故云二女有志。火動而上，故離火志上；澤動而下，故兌水志下。二女各有志，故其志不相得，是水火相息而更用事之義也。

From "two women" to "their aspirations" this passage also adopts Yu Fan's interpretation. The "Say on the Hexagrams" takes Li as the middle woman and Dui as the young woman, hence calling them "two women." The Revolution hexagram has Li below and Dui above. Counting from the first line to the fifth line, the interacting trigrams form the Hexagram of Mutual Harmony. The complementary Hexagram of蒙 contains Gen, which represents dwelling, so it is said "two women living together," referring to the two women residing within the Revolution hexagram. When the fourth line changes, two Kan trigrams appear in the hexagram. Kan represents "aspiration," so two Kan trigrams indicate two aspirations, hence "two women each have their own aspirations." Fire is dynamic and rises upward, so the aspiration of the Li woman rises upward;泽 is dynamic and flows downward, so the aspiration of the Dui woman tends downward. The aspirations of the two women are opposite, hence it is said "their aspirations do not harmonize," which precisely reflects the mutual waxing and waning of water and fire, and the alternating dominance of the two elements.

○「巳日」至「信之」○巳日謂二，孚謂三。二應五，巳日乃革之，順乎天也；三孚五革，言三就有孚，應乎人也。五坎孚為信，故革而信之。○「文明」至「亡也」○此虞義也。坤為文，離之文坤也。離嚮明，故文明謂離。說謂兌也。元，大也；貞，正也。四動剛柔正而位當，故大亨以正。四不當位，宜有悔也，動得正，故云革而當其悔乃亡也。

From "巳日" to "信之" this section: "巳日" refers to the Second line, and "孚" refers to the Third line. The Second line corresponds with the Fifth line above it, and the change is implemented on the day of巳, which is in accordance with the heavenly way. The Third line and the Fifth line are in mutual trust and work together to accomplish the change. The line statement of the Third line says "Revolutionary words are thrice refined, there is trust," which is in accordance with the people's hearts. The Fifth line is in the body of Kan, which has the image of trust. Trust is called "信," so the change is made to gain people's trust. From "civilization" to "perishing" this section: following Yu Fan's interpretation. The Earthly element has the image of cultural splendor, and the cultural splendor of Li comes from its connection with the Earthly element through mutual transformation. Li is also the trigram of brightness, so "civilization" refers to Li. "说" is the joy of Dui. The hexagram statement "Great beginning, great prosperity, advantageous to be still, correct" is interpreted as "Great" meaning great, and "贞" meaning correct. When the Fourth line moves, the yin and yang elements return to their proper positions and the line positions are appropriate, so it is said "Great prosperity with correctness." The Fourth line originally has a yang in a yin position, which is improper, and thus should bring regret; but after one movement it becomes correct, so the change brings proper position, and regret is thus eliminated.

○「謂五」至「成也」○此虞義也。五體乾，故五位成乾為天；蒙體坤，故蒙坤為地。蒙又體震，革體兌，故震春兌秋。四動成坎，故四之正，坎冬離夏，則四時具也。蒙為革，故坤革而乾成。乾天坤地，故云天地革而四時成也。

From "speaking of five" to "completion," this passage adopts Yu Fan's interpretation. The upper trigram of nine five can form Qian, so the fifth position completes Qian and represents Heaven; the adjacent hexagram Meng contains the trigram Kun, so Meng's trigram Kun represents Earth. The hexagram Meng also contains the trigram Zhen, and the hexagram Ge contains the trigram Dui. Zhen governs spring and Dui governs autumn. When nine four moves, it becomes Kan, so after the fourth line changes, Kan represents winter and Li represents summer. Thus, the four seasons are complete. Meng transforms into Ge, meaning the trigram Kun changes into the trigram Qian; Qian represents Heaven and Kun represents Earth, so Heaven and Earth change and the four seasons are formed.

○「湯武」至「命也」○此虞義也。乾為君，故湯武謂乾；聖人謂乾，五陽得位為聖人，故乾為聖人。二巳日乃革之，二正應五，故天謂五；三革言三就，故人謂三。四動，六爻皆正，故順五應三，謂四順五、上應三也。或謂皆指上，革道成於上，彖傳順以從君，是順五之事，義亦得通。

From "Tang and Wu" to "destiny" this passage adopts Yu Fan's interpretation. The trigram Qian represents the ruler, so the virtue of Qian is used to refer to Shang Tang and Zhou Wu; the sage also takes the image of Qian, with nine five, a yang line in a yang position and thus in the correct position, which is exactly the position of the sage, so Qian represents the sage. The line statement of nine two, "on the fourth day it is changed," nine two is in the correct position and corresponds to nine five above, so the "heaven" in "following heaven" refers to nine five; the line statement of nine three, "three confirmations of change," so the "people" in "responding to people" refers to nine three. Nine four moves once, all six lines are in the correct position, thus above it follows nine five and below it corresponds to nine three, that is, four follows five and corresponds to three. Some people believe that "following heaven and responding to people" both refer to upper six: the way of change is realized in the upper position, upper six "small person changes face, follows the ruler," which is exactly following nine five, this interpretation is also reasonable.