The Exposition of the Zhou Changes, Volume Ten, compiled by Hui Dong

天行健，君子以自強不息。注：消息之卦，故曰天行。乾健也，故曰天行健。君子謂三。乾健故強。天一日一夜過周一度，君子莊敬日強，故自強不息。子路問強，子曰：「南方之強與？北方之強與？抑而強與？」而強即自強也。易備三才，至誠無息，所以參天地與。

The Image Commentary says: "Heaven's movement is vigorous, and the gentleman should thus be self-renewing without ceasing." Hui Dong explains: Qian is the fundamental hexagram of the twelve changing hexagrams, and the yang energy is constantly moving, hence it is called "Heaven's movement." The "Say on the Hexagrams" explains Qian as "vigorous," so it is combined as "Heaven's movement is vigorous." Here, the term "gentleman" refers to Nine in the Third. Since the virtue of Qian is strong and vigorous, it can be strong. The celestial sphere moves more than one degree in a day and night compared to the entire sky; similarly, the gentleman remains upright and cautious, and his virtue and achievements become stronger day by day, hence it is said "self-renewing without ceasing." The "Book of Rites · Doctrine of the Mean" records that Zilu asked about strength, and Confucius asked him back: "Is it the strength of the south, the strength of the north, or your own strength?" The "er" in "er qiang" is "er," meaning "you," so "er qiang" refers to self-strengthening. The Zhou Changes encompass the three principles of heaven, earth, and humanity, and the virtue of sincerity is constantly in motion, which is precisely the basis for the gentleman to be ranked alongside heaven and earth as the third.

疏：剝彖傳曰「君子尚消息盈虛，天行也」，乾坤消息之卦，故曰天行。乾健，說卦文，以天之運行為言，故不曰乾而曰健雲也。乾鑿度有一聖、二庸、三君子之目：一聖，初九也，得正故聖人；二庸，九二也，失正故庸人；三君子，九三也，得正故君子也。

Self-explaining says: The Commentary on the Judgment of the Hexagram of Splitting explains "the gentleman values the waxing and waning, the full and empty, which is the way of heaven." Qian and Kun are the fundamental trigrams of the twelve trigrams of waxing and waning, so the Image Commentary refers to "the way of heaven." As for "Qian, meaning vigorous," this comes from the "Commentary on the Changes." Here, the statement is made about the movement of the heavenly body, so instead of directly mentioning "Qian," it uses "vigorous." The "Commentary on the Changes and the Mandate of Heaven" divides the lower three lines of Qian into one sage, two common people, and three gentlemen: the line initial nine is "one sage," because a yang line is in a yang position and is correct, so it is called a sage; the line nine in the second is "two common people," because a yang line is in a yin position and is incorrect, so it is called an ordinary person; the line nine in the third is "three gentlemen," because a yang line is in a yang position and is correct, so it is called a gentleman. The gentleman mentioned in the Image Commentary refers specifically to the line nine in the third.

虞注說卦云「精剛自勝，動行不休，故健」，乾健故強。太玄凖之以強，強亦健也。天一日一夜過周一度，此虞義也。周天三百六十五度四分度之一，在天成度，在歷成日。天一日一夜過周一度，日亦一日一夜起度端終度端，在天為不及一度，是天為健。樂記曰「著不息者天也」，君子法天之行，莊敬日強，故自強不息也。

Yu Fan's commentary on "Shuo Gua" says: "It is refined, pure, strong, and capable of self-overcoming; it continues to move without ceasing, thus it is called 'Jian' (Strength)." The virtue of Qian (Heaven) is strong and vigorous, so it is said to be strong. Yang Xiong's "Tai Xuan" pairs "strong" with Qian, showing that "strong" is equivalent to "Jian." The statement "Heaven passes through one degree in a day and night" originates from Yu Fan. The entire celestial circle consists of 365 and 1/4 degrees. In terms of the heavens, this is expressed as "degrees," while in terms of the calendar, it is expressed as "days." In one day and night, Heaven moves through more than one degree; the Sun, however, moves from the beginning of one degree to the end of the same degree in one day and night, thus moving one degree less relative to the heavens. This shows that Heaven's movement is the most vigorous and strong. The "Liji · Le Ji" says, "What does not cease is Heaven." The gentleman emulates Heaven's movement, being solemn, cautious, and diligent, thus his virtue grows stronger day by day. Therefore, it is said, "Self-strengthening without ceasing."

引中庸者，證自強之合於中和也。子路問強，夫子反詰之曰「抑而強與」，而，女也，因告之曰「故君子和而不流，強哉矯；中立而不倚，強哉矯」，是強有中和之義。君子法天之健，合於中和，即至誠之無息也。

The commentary cites the "Doctrine of the Mean" to demonstrate that "self-strengthening" is in harmony with the way of moderation and balance. When Zilu asked what strength meant, Confucius turned the question back to him, saying "Is it you who are strong?" Then he told him: "A gentleman is harmonious but not yielding; that is true strength! He stands in the middle without leaning to one side; that is true strength!" This shows that the concept of "strength" itself contains the meaning of moderation and balance. A gentleman emulates the heavens' vigorous and strong nature while also adhering to the principle of moderation and balance, which is the state of the highest sincerity described in the "Doctrine of the Mean."

故又取三才之說以申之。乾坤諸卦之祖，而象皆稱君子者，以君子備三才。故荀子王制篇曰：「天地者生之始也，禮義者治之始也，君子者禮義之始也。為之，貫之，積重之，致好之，君子之始也。故天地生君子，君子理天地，君子天地之參也。」孟子曰：「夫君子所過者化，所存者神，上下與天地同流。」皆言君子參天地之事，趙岐注云「君子通於聖人」是也。

Therefore, Hui Dong further explained the concept of the Three Powers. Qian and Kun are the ancestors of all hexagrams, yet the Image Commentary refers to them all as "junzi" (gentleman), because the gentleman possesses the virtues of the Three Powers: heaven, earth, and humanity. The "Wangzhi" chapter of the "Xunzi" states: "Heaven and earth are the beginning of nurturing all things; rites and morality are the beginning of political and educational governance; the gentleman is the beginning of rites and morality. Practicing, connecting, accumulating, and cherishing rites and morality are the beginning of the gentleman. Thus, heaven and earth give rise to the gentleman, the gentleman governs heaven and earth, and the gentleman is ranked alongside heaven and earth as the third power." The "Jin Xin Shang" chapter of the "Mengzi" says: "Where the gentleman goes, people are naturally influenced; where the gentleman's mind dwells, virtue is subtly transformative, and the gentleman moves in harmony with heaven and earth above and below." These statements all refer to the gentleman's role in participating in and assisting heaven and earth. Zhao Qi's commentary on this passage, saying "the gentleman is in harmony with the sage," precisely conveys this meaning.

潛龍勿用，陽在下也。注：陽在下，故勿用。見龍在田，德施普也。注：二升坤五，臨長群陰，德施於下，無所不徧。終日乾乾，反復道也。注：反覆天道，原始及終。或躍在淵，進無咎也。注：陽道樂進，故進無咎。

The Image Commentary says: "A hidden dragon should not be used, for the yang line is still in the lowest position." Self-commentary: The yang line is still in the lowest position, so it is not yet suitable for action. "A dragon appears on the field, its virtue is widespread." Self-commentary: The Nine Two has ascended to the fifth position of the坤 (Earth) trigram and becomes the ruler, overseeing and governing the multitude of yin lines, spreading its virtue downward, reaching everywhere. "All day long the dragon toils, moving back and forth along the path." Self-commentary: Moving back and forth along the heavenly path, it thoroughly investigates the beginning of all things and extends to their end. "Perhaps leaping in the abyss, advancing without blame." Self-commentary: The nature of yang is to advance, so advancing does not lead to fault.

飛龍在天，大人造也。注：造，作也。天者首事造制，大人造作，見居天位，聖人作而萬物覩，是其義也。忼龍有悔，盈不可久也。注：乾為盈，忼極失位，降為三公。天道虧盈，故不可久。用九，天德不可為首也。注：天德，乾元也。萬物之始莫能先之，故不可為首。

The Image Commentary says: "A dragon soars in the heavens, which is the virtue of the great man." The self-commentary explains: "To 'create' means to initiate or to establish. Heaven is the beginning of all things and creates all things; when a great man initiates something, it is manifested in the position of the Son of Heaven, which is the Nine in the Fifth. The Wenyan says, 'When the sage acts, all things become visible,' which is exactly this meaning. 'A dragon in exaltation has regret, for fullness cannot last.' The self-commentary explains: When the virtue of Heaven is full, the Nine at the Top reaches its extreme and loses its position, and should descend to take the position of the Three Grand Ministers. The way of Heaven is that fullness must be followed by loss, so fullness cannot last. 'Using all nines, the virtue of Heaven cannot be first.' The self-commentary explains: 'The virtue of Heaven' is the Qian Yuan. Qian Yuan is the origin of the creation of all things, and nothing can be before it, so it cannot be first."

疏：「陽在」至「勿用」○陽謂龍，下謂潛。以象言之曰潛龍，以消息言之曰陽在下也。陽尚在下故，曰勿用。○「二升」至「不徧」○此荀義也。益彖傳曰「天施地生」，是陽主施。晉語曰「臨長晉國」，韋昭注云：「臨，監也；長，帥也。」二升坤五為君，臨長群陰，體純能施，德博而化，故德施普。普，徧也。

Self-explaining: From "Yang in position" to "Not to be used" ○ "Yang" refers to the dragon, "down" refers to concealment. In terms of symbolic imagery, it is called "the hidden dragon," and in terms of the cycle of yin and yang, it is called "Yang is in the lower position." Since the Yang energy is still in the lower position, it is said "Not to be used." From "the second line ascends" to "not yet widespread" ○ Based on Xun Shuang's interpretation. The "Commentary on the Judgment" of the "Benefit" hexagram speaks of "Heaven gives and Earth produces," indicating that giving is the duty of Yang. The "Guoyu · Jin Yu" mentions "governing the state of Jin," with Wei Zhao's annotation: "Ling means supervision, and zhang means leadership." The second line ascends into the five positions of the坤 (Earth) trigram, becoming the ruler, supervising and leading all the Yin lines. The乾 (Heaven) trigram is entirely Yang and capable of giving, with broad virtue and ability to nurture, thus it is said "virtue is widespread." "Wan" means to be widespread.

○「反覆」至「及終」○此乾寳義也。卦有反覆，如反泰為否、反否為泰之類是也。唯乾坤坎離，反覆不衰，故云反覆天道。經曰「終日乾乾夕惕若夤」，文言曰「知至至之，知終終之」，是通乎晝夜之道而知者，故云原始及終。○「陽道」至「無咎」○此荀義也。乾鑿度曰「陽動而進」，故樂進居五得中，故無咎也。

From "reversal" to "reaching the end," this is based on Ganbao's view. A hexagram may have a reversed relationship, for example, the hexagram Tai reversed becomes the hexagram Po, and the hexagram Po reversed becomes the hexagram Tai, and so on. However, only the four hexagrams Qian, Kun, Kan, and Li remain unchanged when reversed, their virtues not declining, thus it is said "reversal follows the way of heaven." The line statement of the third line says "all day long working diligently, at night remaining vigilant as if something were approaching," and the Wenyan says "knowing the arrival and arriving, knowing the end and ending." This is exactly the understanding of the way of day and night, so the annotation says "originating and reaching the end." From "Yang's way" to "no blame," this is based on Xun Shuang's view. The "Qian Zao Du" says "Yang moves and advances," so Yang is pleased to advance, thus attaining the fifth position and being in the center, thus not committing any fault.

○「造作」至「義也」○此荀義也。釋詁曰「作造為也」，是造作同義。聖人制作皆本於天，故天者首事造制，大人造法所以效天也。五為天位，文言曰「聖人作而萬物覩」，作謂造作八卦，故曰大人造也。萬物覩，是利見大人也。

From "Creation" to "Meaning" ○ This is based on Xun Shuang's interpretation. The "Er Ya · Xi Gu" says "Zuo, Zao, meaning to make," showing that "Zao" and "Zuo" have the same meaning. All the creations of the sage are based on Heaven, so Heaven is the beginning of all things and creates all things. The great person establishes laws and regulations, which is following Heaven. Five represents the position of the Son of Heaven. The "Wen Yan" says "The sage creates and all things become visible," where "create" refers to the creation of the Eight Trigrams. Therefore, the "Xiang Zhuan" says "The great person creates." All things look up to him, which is what the line statement says "It is advantageous to see the great person."

○「乾為」至「可久」○剝彖傳曰「君子尚消息盈虛」，乾息坤消，乾盈坤虛，又納甲十五乾盈甲，故乾為盈。乾鑿度曰「三為三公」，上失位當下居坤三，故云降為三公。董子曰：「君不能奉天之命則廢而為公，王者之後是也。」後世封先代之後為公，其取法於此歟。天道虧盈，嗛彖傳文，虞彼注云「乾盈上虧之坤三」，故虧盈是其義也。

From "Qian represents" to "can endure long," the "Tuan Zhuan" of the "Bo" hexagram discusses "the gentleman values the waxing and waning, the full and the empty." Qian represents the waxing of yang, while Kun represents the waning of yin. Qian symbolizes fullness, and Kun symbolizes emptiness. In terms of the Najia system, the moon reaches its fullest on the fifteenth day, which corresponds to the time when Qian is assigned the stem Jia. Therefore, Qian takes the image of "fullness." The "Qian Zuo Du" states "three becomes three officials," meaning that the upper ninth line, which is out of its proper position, should descend to occupy the third position of Kun. Therefore, the commentary says "descending to become three officials." Dong Zhongshu said, "If a king fails to carry out the heavenly mandate, he will be deposed and reduced to the rank of marquis. This is exemplified by the descendants of former kings who were granted the title of marquis." Later generations conferred the title of marquis upon the descendants of former emperors, probably following this precedent. The phrase "heavenly way reduces fullness" comes from the "Tuan Zhuan" of the "Qian" hexagram. Yu Fan's commentary on this phrase says, "Qian is full above, and it is reduced and descends to the third position of Kun." This is what is meant by "reducing fullness."

○「天德」至「為首」○乾為首，釋詁曰「元，首也」，文言曰「乾元用九」，故知天德為乾元也。萬物之始已下，宋衷義也。乾為先，乾元萬物資始，故云萬物之始莫能先之。陽唱而陰和，男行而女隨，此乾坤二用之大義也。

From "Heavenly Virtue" to "Being the First"○ The "Sayings on the Trigrams" takes Qian as the first. The "Er Ya · Shi Gu" says "Yuan means first," and the "Wen Yan" discusses "Qian Yuan uses nine." Thus, "Heavenly Virtue" is equivalent to Qian Yuan. The commentary "the beginning of all things" and the following sentences are based on Song Zhong's interpretation. Qian occupies the position of the first among all trigrams, and Qian Yuan is the fundamental source upon which all things depend for their creation. Therefore, there is nothing that precedes the beginning of all things. Yang initiates first, and Yin responds; male leads first, and female follows. This is the great meaning contained in the two general principles of Qian "using nine" and Kun "using six."

地勢坤，君子以厚德載物。注：地有高下，故稱勢。君子謂二。坤為厚，乾為德，坤轝為載，故以厚德載物。中庸稱至誠曰博厚，所以載物也。虞氏謂勢力也。

The Image Commentary says: "The earth's terrain is坤, therefore the gentleman should cultivate a broad and deep virtue to carry all things." Hui Dong explains that the earth has high and low places, hence it is called "势." Here, "君子" refers to the Second line, Six. The trigram坤 represents thickness, and since坤 is connected to乾 through mutual generation,乾 represents virtue. Moreover,坤 is also symbolized by a large cart, which is used for carrying things, hence the phrase "with broad virtue to carry all things." The Zhongyong praises the virtue of utmost sincerity by saying "its breadth and thickness allow it to carry all things," which aligns exactly with this. Yu Fan, however, interprets "势" as power.

疏：地有高下，楚語文。漢書敘贊曰「坤作墜勢，高下九則」是也。高下者，地之勢也。白虎通曰「地有三形高下平」，卦有兩坤，故以勢言之。乾鑿度六二為君子，坤主二，故君子謂二。坤為地，地廣厚，故為厚。與乾旁通，故乾為德。坤為大轝，轝所以載，故以厚德載物。引中庸至誠者，所以備三才也。虞氏訓勢為力。案：鬼谷子論捭闔之義云「以陽求陰，苞以德也；以陰結陽，施以力也」，是言地以勢力疑乾，義亦通也。

Self-explanatory remarks state that the phrase "the land has high and low places" comes from the "Discourses of the States · Chu Discourse." The commendatory remarks in the "Book of Han · Narrative Biography" say "Kun creates the falling form, with nine levels of high and low," which expresses the same meaning. By "high and low," they refer to the terrain of the earth. The "White Tiger Treatise" says "the land has three forms: high, low, and level." Since the upper and lower parts of the Kun hexagram are both Kun, it speaks in terms of "form." The "Qianzao Du" takes the second line as the gentleman, and the Kun hexagram also emphasizes the second line, so "gentleman" refers to the second line. The Kun hexagram represents the earth, which is vast and profound, so it takes the image of "thickness." Since the Kun hexagram is in communication with the Qian hexagram, it borrows the Qian hexagram's image of "virtue." The Kun hexagram also represents a large chariot, which is used for carrying, so it says "carrying things with thick virtue." The annotation cites the "Doctrine of the Mean" discussing the concept of ultimate sincerity in order to include the meaning of the three elements. Yu Fan interprets "form" as "force." Note: The "Guiguzi" discusses the method of opening and closing, saying "seeking the yin with the yang, encompassing it with virtue; seeking the yang with the yin, applying it with force." This refers to the earth competing with the Qian (heaven) through power, and this interpretation is also reasonable.

履霜堅冰，陰始凝也；馴致其道，至堅冰也。注：馴，順也。乾為道。履霜者，陰凝陽之始也，順陽之命，至十月而堅冰至矣。六二之動，直以方也；不習無不利，地道光也。注：陽動而陰應之，故直以方也。坤主二稱地道。二離爻，離麗乾，故曰光。

The Image Commentary says: "Walking on frost, the firm ice begins; following gradually, the path leads to firm ice." Self-commentary: "Following" means to be obedient. The trigram Qian takes the image of the Way. Walking on frost signifies the beginning of the gathering of yin and the decline of yang; yin follows the command of yang, and by October, when yin reaches its peak, firm ice appears. "The movement of line six in the second place is upright and proper; without practice, there is no disadvantage, for the Way of Earth is bright." Self-commentary: Yang moves first, and yin responds to it, so it is described as upright and proper. The trigram Kun takes the second line as its main element, so the second line is called "the Way of Earth." The second line is the trigram Li, which adheres to Qian, so it is said to be "bright."

含章可貞，以時發也；或從王事，知光大也。注：發得正故以時發。三終乾事，故知光大也。括囊無咎，慎不害也。注：坤為害，四慎承五，故不害。黃裳元吉，文在中也。注：坤為文，降居乾二處中應五，故曰文在中。龍戰于野，其道窮也。注：陰道窮於上。用六永貞，以大終也。注：陽稱大，地道代終，故以大終。

The Image Commentary says: "Containing virtue and being constant, it is appropriate to act at the right time; to follow the king's affairs, it shows wisdom and great virtue." Self-commentary: Because of change and obtaining the correct position, it is called "acting at the right time"; the sixth line in the third position ultimately completes the achievements of the trigram Qian, so it is said that wisdom is vast. "The bag is tied up, no blame will come." Self-commentary: The trigram Kun has the image of harm, but the sixth line in the fourth position is cautious in serving the nine in the fifth position, so it does not suffer harm. "The yellow garment is originally auspicious, virtue is in the middle." Self-commentary: The trigram Kun has the image of literary brilliance; the fifth line of Kun descends to the second position of Qian, occupying the middle and corresponding to the nine in the fifth position, so it is said that virtue is in the middle. "The dragon fights in the fields, its path is exhausted." Self-commentary: The yin path reaches the upper position and is exhausted. "All sixes are used and constant, it leads to a great conclusion." Self-commentary: Yang is called great; the way of the trigram Kun does not take credit for its achievements but instead completes the affairs of Heaven, so it is said "leading to a great conclusion."

疏：「馴順」至「至矣」○馴順也，九家義。古文馴順通，文言曰「蓋言順也」，義與此同。乾為道，虞義也。坤凝乾自初始至上六而與乾接矣，故初曰陰始凝，上曰陰疑於陽必戰也。初順乾命，乾為道，故曰馴致其道。月令「孟冬之月水始冰，地始凍」，乾為寒為冰，故十月而堅冰至，亦謂陰順陽之性而成堅冰也。

Self-explanations say: from "tame and obedient" to "complete and perfect" ○ Taking "xun" as "shun" is the view of the nine schools of the Book of Changes. In ancient texts, the characters "xun" and "shun" were often used interchangeably. The "Wenyan" says "this is speaking of shun," which has the same meaning. The idea of "Qian represents the Dao" comes from Yu Fan. The Yin of Kūn gathers the Yang of Qian, starting from the first line, and by the time it reaches the sixth line at the top, it directly meets Qian. Therefore, the Image Commentary of the first line says "Yin begins to condense," and the Wenyan of the sixth line at the top says "Yin doubts Yang and a struggle ensues." The first line follows the command of Qian, and since Qian represents the Dao, it is said "xun leads to the Dao." The "Liji · Yue Ling" says "at the beginning of the first winter month, water begins to freeze, and the earth begins to freeze." Qian takes the image of cold and ice, so by the tenth month, hard ice is formed. This also means that Yin follows the nature of Yang to form hard ice.

○「陽動」至「曰光」○荀氏云「二應五，五下動之則應陽出直」，是六二之動為五動而二應，故直以方也。乾坤二卦惟乾五坤二為天地之中，故五稱天德，二稱地道。離麗乾，亦虞義也。坤之乾成離，離者，麗也，故離麗乾。二離爻，離為光，故地道光也。

From "Yang movement" to "says light" ○ Xun Shuang said: "Six in the second corresponds to nine in the fifth, the fifth line moves downward, and the second line responds harmoniously, allowing the yang energy to emerge directly." This shows that the movement of the second line is caused by the movement of the fifth line and the harmonious response of the second line, hence it is described as upright and upright. In the trigrams of Qian and Kun, only Qian's nine in the fifth and Kun's six in the second are the central positions of heaven and earth respectively. Therefore, the fifth is called "Heavenly Virtue," and the second is called "earthly way." "Li attached to Qian" is also Yu Fan's view: the yao of Kun changes into Qian to form Li. The original meaning of "Li" is attachment, so Li is attached to Qian. The second line is the Li yao, and Li is taken as the image of light, hence it is said "earthly way shines with light."

○「發得」至「大也」○京房曰「靜為悔，發為貞」，發者，變動之義，故文言曰「六爻發揮」，說卦曰「發揮於剛柔而生爻」，發為動，揮為變。象辭言發者皆謂發得正也。變動有時，故以時發。知謂坤，光大謂乾，三之上終乾事，故知光大也。

From "fā dé" to "dà yě" ○ Jing Fang says "jing wei hui, fā wei zhen," indicating that "fā" refers to movement. Therefore, the Wenyan says "liu yao fā huì," and the Shu Gu says "fā huì yu gang rou er sheng yao" — "fā" means movement, and "huī" means change. Whenever the Image Commentary mentions "fā," it refers to movement leading to correctness. Movement occurs at its proper time, hence "yi shi fā." "Zhi" takes the image of Kūn (Earth), while "guāng dà" takes the image of Qián (Heaven); since the sixth line in the third position ascends and ultimately completes the achievement of Qián, it is said "zhi guāng dà."

○「坤為」至「不害」○虞注嗛彖傳曰「坤為害」，陰消至四，謹慎承五，繫于苞桑，故不害。說苑曰「慎勝害」是也。○「坤為」至「在中」○坤為文，說卦文。楚語曰「地事文」，韋昭云「地質柔順，故文」。五降乾二，柔順處中，上應九五，故曰文在中，謂下中也。王肅曰「五在中」，非也。

From "Kun as" to "not harmed" ○ Yu Fan's commentary on the "Qian" hexagram in the Commentary on the Judgment says "Kun causes harm." When the yin energy declines and the yang reaches the fourth line, the six in the fourth line cautiously supports the nine in the fifth line, like the "Qie" nine in the fifth line "attached to the young mulberry tree," which is firm, so it does not suffer harm. The Sayings of the Master says "caution overcomes harm," which is exactly this meaning. From "Kun as" to "in the center" ○ "Kun as literature" comes from the Sayings of the Hexagrams. The Guoyu · Chu Yu says "the earth serves literature," and Wei Zhao's commentary says "the earth's nature is soft and compliant, so it has literature." The fifth line of Kun descends to the second position of Qian, being soft and compliant and residing in the center, it corresponds with the nine in the fifth line, so it is said "literature is in the center," referring to the center of the lower trigram. Wang Su said this refers to the fifth line being in the center, which is not correct.

○陰道窮於上○後漢書朱穆奏記曰：「易經龍戰之會，其文曰龍戰于野，其道窮也。」謂陽道將勝而陰道負也。陰窮於上，故云負；陽復於下，故云勝。終亥出子之義也。○「陽稱」至「大終」○坤承乾，乾為大。地道無成而代有終，故以大終。

From the phrase 「阴道穷于上」, the Records of the Later Han mention that Zhu Mu's memorial states: "The Book of Changes speaks of the meeting of dragons, saying 'the dragon fights in the wild, its path is exhausted.' " This refers to the approach of the yang force to victory and the defeat of the yin force. Yin energy reaches the upper position and is exhausted, hence it is said to be defeated; yang energy arises from the lower position and thus is said to be victorious. This is precisely the reason why yin ends at the month of亥 and yang begins at the month of子. From 「阳称」 to 「大终」, the earth trigram supports the heaven trigram, and the heaven trigram is called great; the earth path does not take credit for success but instead completes the task on behalf of heaven, hence it is said 「以大终」.

雲雷屯，君子以經論。注：三陽為君子，謂文王也。經論大經，以立中和之本而贊化育也。中庸曰「唯天下至誠為能經論天下之大經，立天下之大本，知天地之化育」，三之正成既濟是其事矣。

The Image Commentary says: "Cloud and thunder,屯; the gentleman uses the principles of governance." Hui Dong explains: the yang line in the third position refers to the gentleman, here meaning King Wen of Zhou. The phrase "to govern the great principles" refers to the principles of governing the world, which are used to establish the fundamental harmony and assist in the transformation and nurturing of all things by heaven and earth. The Doctrine of the Mean says, "Only when the sovereign is perfectly sincere can he manage the great principles of the world, establish the great foundation of the world, and understand the transformation and nurturing of heaven and earth." The sixth line of the third position in the Zhen hexagram changes to become correct, and the entire hexagram becomes Ji Ji, which is exactly this matter.

疏：乾鑿度曰「乾三為君子」，君子謂陽，三已正，故云三陽為君子。繫下曰「易之興也，其當殷之末世，周之盛德邪，當文王與紂之事邪」，虞彼注云「謂文王書易六爻之辭也」。末世乾上，盛德乾三，故知三謂文王也。

Self-explaining: The "Dian Zuo Du" says "The third line of Qian represents the gentleman," taking the image of the yang line, and since the third line has already attained the correct position, the commentary says "three yang lines represent the gentleman." The "Xia Zhuan" of the "Xici" says "The rise of the Book of Changes occurred during the late period of Yin and the flourishing virtue of Zhou? Was it during the time of Wen Wang and Zhou Zhao?" Yu Fan's commentary on this sentence says "referring to Wen Wang composing the line statements of the six lines of the Book of Changes." "Late period" corresponds to the top line of Qian, and "flourishing virtue" corresponds to the third line of Qian, so it is known that the third line refers to Wen Wang.

經論大經謂文王演易也。白虎通曰：「文王所以演易何也？文王時受王不率仁義之道，失為人法矣，己之調和陰陽尚微，故演易，使我得卒至於大平，日月之光明如易矣。」是文王經論大經為既濟也。九五屯膏以喻受德，初九建侯以喻文王，三動反正為既濟，是其事矣。

"The 'Great Classic' discusses King Wen's derivation of the Book of Changes. The 'White Tiger Treatise' says: 'Why did King Wen derive the Book of Changes? When King Wen was alive, King Zhou did not follow the way of benevolence and righteousness, having already lost the standards of human conduct. King Wen himself was still weak in harmonizing the forces of yin and yang, so he derived the Book of Changes, so that our Zhou dynasty could eventually reach a time of peace and prosperity, just as the Book of Changes shows the brightness of the sun and moon.' This shows that King Wen's derivation of the Great Classic was precisely to achieve the state of 'Already Completed' (Ji Ji). In the line 'Zun Qi Gao' of the section 'Zun,' it symbolizes King Zhou receiving virtue; in the line 'Li Jian Hou' of the section 'Chu Ji,' it symbolizes King Wen; and when the line 'Liü San' moves and returns to its proper position, it becomes 'Ji Ji,' referring to this very matter."

中和之本者，中和謂二五，本謂乾元也。乾元用九，坎上離下，六爻得正，二五為中和。聖人致中和，天地位，萬物育，故能贊化育也。中庸唯天下至誠已下是言孔子論譔六經之事。孔子當春秋之世，有天德而無天位，故刪詩述書，定禮理樂，制作春秋，贊明易道。戴宏春秋解疑論所云「聖人不空生受命而制作，所以生斯民，覺後生也」。

The concept of "zhonghe" refers to the two middle positions, second and fifth, while "ben" refers to Qian yuan. Qian yuan employs the use of all nines, and when all six lines change, each attains its proper position, forming the hexagram "Ji Ji" (Completion), which consists of Kan above and Li below. The second and fifth lines occupy the middle positions and thus embody zhonghe. The sage promotes zhonghe, enabling heaven and earth to each occupy their proper positions and all things to flourish according to their nature, thus assisting in the nurturing and transformation of the world. The section in "Zhongyong" starting with "Only when the world reaches absolute sincerity" discusses Confucius' compilation and arrangement of the Six Classics. Confucius lived in the Spring and Autumn period, possessing innate virtue but lacking the position of a Son of Heaven. Therefore, he edited the "Shi Jing" (Book of Songs), transmitted the "Shu Jing" (Book of Documents), regulated the "Li Ji" (Book of Rites), organized the "Yue Ji" (Book of Music), compiled the "Chunqiu" (Spring and Autumn Annals), and elucidated the principles of the "Yi Jing" (Book of Changes). The statement in Dai Hong's "Chunqiu Jieyi Lun" that "sages do not appear without purpose; they are born under heaven's mandate to create and produce, nurturing the people and enlightening future generations" precisely expresses this meaning.

其孫子思知孔子之道在萬世，故作中庸以述祖德云「仲尼祖述堯舜，憲章文武」，極而至於天地之覆載，四時之錯行，日月之代明，言其制作可以配天地。繼乃舉至聖至誠以明之：至聖，堯舜文武也；至誠，仲尼也；大經，六經也；大本，中也；化育，和也。以無天位曰立，曰知，而其本已裕也。

Confucius' grandson Zisi deeply understood that Confucius' teachings would endure for ten thousand generations. Therefore, he wrote the "Zhongyong" to praise his ancestor's virtue, saying, "Zhongni followed the ways of Yao and Shun, and modeled himself after Wen Wang and Wu Wang." He continued to refer back to the heavens covering and supporting all things, and the four seasons alternating in order, as well as the rising and setting of the sun and moon. This meant that Confucius' teachings were sufficient to match heaven and earth. Then he further explained with the terms "zhi sheng" and "zhi cheng": "Zhi sheng" refers to Yao, Shun, Wen Wang, and Wu Wang, while "zhi cheng" refers to Confucius. "Da jing" refers to the Six Classics, "da ben" refers to the principle of the Mean, and "hua yu" refers to harmony. Since Confucius did not hold the position of a Son of Heaven, he only spoke of "standing" and "knowing," yet his fundamental principles were already complete and lacking nothing.

以經論象雲雷者，揚子法言曰：「雷震乎天，風薄乎山，雲徂乎方，雨流乎淵，其事矣乎。」李軌注云：「言此皆天之事矣，人不得無事也。」天事雷風雲雨，人事詩書禮樂也，故以經論象雲雷也。

The use of "jing lun" to symbolize clouds and thunder is based on Yang Xiong's "Fa Yan," which says: "Thunder shakes the sky, wind approaches the mountain, clouds move in all directions, and rain flows into the deep abyss. This is the work of heaven." Li Gui's commentary states: "This refers to these being the works of heaven, and people also cannot lack their own works." The works of heaven are thunder, wind, clouds, and rain, while the works of humans are the "Book of Poetry," "Book of Documents," "Book of Rites," and "Book of Music." Therefore, "jing lun" is used to symbolize clouds and thunder.

必知經論大經為既濟者，隱元年公羊傳曰「所見異辭，所聞異辭，所傳聞異辭」，何休注云：「所見者謂昭定哀時事也，所聞者謂文宣成襄時事也，所傳聞者謂隱桓莊閔僖時事也。於所傳聞之世，見治起於衰亂之中，用心尚麤觕，故內其國而外諸夏，先詳內而後治外，録大略小，內小惡書，外小惡不書，大國有大夫，小國略稱人，內離會書，外離會不書是也。」

The reason for determining that "Jinglun Dajing" refers to the state of completion is based on the statement in the "Spring and Autumn Annals: Gongyang Zhuan" for the first year of Hui Gong, which says, "Things seen are expressed with different words, things heard are expressed with different words, and things transmitted by hearsay are expressed with different words." He Xiu explained: "The period of what was seen refers to events during the reigns of Zhao Gong, Ding Gong, and Ai Gong; the period of what was heard refers to events during the reigns of Wen Gong, Xuan Gong, Cheng Gong, and Xiang Gong; and the period of what was transmitted by hearsay refers to events during the reigns of Hui Gong, Huan Gong, Zhuang Gong, Min Gong, and Xi Gong. In the period of what was transmitted by hearsay, the governance of the state began to emerge from chaos and disorder, and the approach was still somewhat crude. Therefore, the country itself was considered internal, and the surrounding states were considered external. First, internal affairs were detailed, then external affairs were addressed. Major events were recorded while minor ones were omitted. The minor evils of the country were recorded, but the minor evils of foreign states were not recorded. Large states were referred to by the title of a minister, while small states were only generally referred to as people. Secret alliances within the country were recorded, but secret alliances outside the country were not recorded."

於所聞之世見治昇平，內諸夏而外夷狄，書外離會，小國有大夫，宣十一年秋。晉侯會狄於攢函。襄二十三年邾婁我來奔是也。至所見之世，著治太平，春秋進至於爵，天下遠近小大若一，用心尤深而詳，故崇仁義，譏二名，晉魏曼多仲孫何忌是也。

In the period of the transmitted events, when the governance of the world had reached a state of peace and prosperity, the Chinese states were regarded as internal, while the barbarian tribes were considered external. Secret alliances with foreign states were recorded, and small states were also referred to as ministers. For example, in the eleventh year of Duke Xuan's reign in autumn, it is recorded that "Duke Jin met the Di at Zanhan," and in the twenty-third year of Duke Xiang's reign, it is written that "Zhuolou came to flee." In the period of the witnessed events, the standard of governance had reached a state of peace and perfection. The Spring and Autumn Annals continued to record the titles of the barbarian tribes, treating all states, regardless of their distance or size, equally. The approach was particularly meticulous and thorough, thus promoting benevolence and righteousness, and criticizing double names. The cases of Wei Mantuo of Jin and Zhongsun Heji of Lu being recorded with derogatory titles are examples of this.

是言孔子作春秋亦如伏羲神農黃帝堯舜禹湯有既濟之功，故以所傳聞之世見治起於衰亂之中，所聞之世見治昇平，所見之世著治太平為既濟也。孟子言一治一亂以治屬禹周公孔子。子思作中庸謂堯舜文武之既濟人知之，仲尼之既濟人不知之，故曰「苟不固聰明聖知達天德者，其孰能知之」，言非至聖如堯舜文武，不能知至誠之孔子。故鄭氏據公羊傳亦以為堯舜之知君子也。

This passage says that Confucius composing the Spring and Autumn Annals is similar to Fuxi, Shen Nong, the Yellow Emperor, Yao, Shun, Yu, Tang, and others who achieved the state of completion in governance. Therefore, the transmission of the world's history, seeing the rise of governance amidst decline and chaos; the hearing of the world's history, seeing the rise of peace; and the witnessing of the world's history, showing the peace of governance, are regarded as the process of completion. The Mencius speaks of the world alternating between order and disorder, attributing the state of order to Yu, the Duke of Zhou, and Confucius. Zi Si, in composing the Zhongyong, believes that the achievements of Yao, Shun, Wen Wang, and Wu Wang in completing governance are visible to all, but the achievements of Confucius in completing governance are less recognized. Therefore, he says, "If one is not firmly endowed with wisdom, saintly knowledge, and understanding of Heavenly Virtue, who could truly know it?" This means that unless one is as wise as Yao, Shun, Wen Wang, and Wu Wang, one cannot truly comprehend the ultimate sincerity of Confucius. Therefore, Zheng Xuan, based on the Gongyang Zhuan, also believes that this refers to the idea that only those as virtuous as Yao and Shun can recognize the gentleman.

何氏於定六年注云「春秋定哀之間文致太平」，即是此傳。君子以經論成既濟，中庸經論大經贊化育之事，何氏傳先師之說，知孔子作春秋文致太平，後儒無師法不能通其義也。

He Xiu said in his commentary on the sixth year of Dinggong, "The Spring and Autumn Annals, between Dinggong and Aigong, achieved peace through its words," which refers to this transmission of meaning. The Image Commentary says that the gentleman uses the classics to achieve the state of completion, and the Zhongyong says that one weaves the great principles and assists in the cultivation of all things, all referring to the same thing. He Xiu inherited the old teachings of his predecessors, so he understood that Confucius composed the Spring and Autumn Annals to achieve peace through its words. Later scholars, lacking a teacher to follow, could not understand the meaning behind it.

雖般桓，志行正也；以貴下賤，大得民也。注：坎為志，震為行，退居正，故云雖般桓志行正也。陽貴陰賤，故云以貴下賤，大得民也。坤為民。六二之難，乘剛也；十年乃字，反常也。注：反從正應，故反常。即鹿無虞，以從禽也；君子舍之，往吝窮也。注：禽，鳥獸之總名。上為窮。求而往明也。注：體離故明。屯其膏，施未光也。注：為上弇，故施未光。泣血，如何可長也。注：陰承陽故不可長。

The Image Commentary says: "Although he hesitates, his will and actions are correct; by the noble humbling himself before the humble, he gains great support from the people." Self-commentary: The trigram Kan represents will, and Zhen represents action; since the line Nine at the Beginning is in the first position and is correct, it is said that although he hesitates and does not advance, his will and actions are in accordance with the right path. Yang represents the noble, and Yin represents the humble; thus, by a noble person humbling himself before the humble, he gains great support from the people. The trigram Kun represents the people. "The difficulty of line Six in the Second is because it rides on a strong line; ten years before it can be given a name, it is contrary to the usual." Self-commentary: Line Six in the Second returns to follow its proper corresponding line, Nine in the Fifth, so it returns to the normal path. "To pursue a deer without a虞 (a guardian of the forest), is to follow animals; the gentleman abandons it, for going forward will lead to regret and hardship." Self-commentary: "Animals" refers to birds and beasts in general; the top line is the extreme position. "To seek and go forward is clear." Self-commentary: Line Six in the Fourth is in the position of the trigram Li, which represents clarity. "Its fat is in turmoil, for the blessing is not yet bright." Self-commentary: Nine in the Fifth is obscured by Six at the Top, so the benevolent influence cannot be extensive. "Crying with blood, how can it be long-lasting?" Self-commentary: Yin must serve Yang to be enduring; since Six at the Top is above Yang, it cannot be long-lasting.

疏：「坎為」至「為民」○般桓，退也。居初是居正也。陽貴陰賤，荀義也。董子曰「陽貴而陰賤」，荀子君子篇曰「爵當賢則貴，不當賢則賤」。二以陽居初，建侯當位而下坤民，故云以貴下賤。宣十二年春秋傳曰「其君能下人，必能信用其民矣」，故云大得民也。坤為民，虞義也。○「反從」至「反常」○二正應五，反從正應，是反歸常道，故云反常。二體震為反也。

Self-explaining says: From "Kan represents" to "for the people" ○ "Pan Huan" indicates retreating without advancing; being in the initial position, it is appropriate for each to be in its proper place. "Yang is noble and Yin is humble" comes from Xun Shuang: Dong Zhongshu said "Yang is noble and Yin is humble," while the "Xunzi · Junzi" chapter says "rank and virtue are in accordance, then noble; if not in accordance, then humble." This line has a yang yang in the lowest position, symbolizing the establishment of a prince, and its position is appropriate. Below it is the crowd of the earth, so it is said that the noble is humbled. The "Zuo Zhuan" says in the twelfth year of Xuan Gong: "If his ruler can humble himself, he must be able to trust and rely on his people," so it is said to gain great popular support. "Kun for the people" comes from Yu Fan. From "reverse following" to "reverse the usual" ○ The second line originally corresponded with the fifth line as a proper response, returning to follow its proper response, which is returning to the usual way, so it is said "reverse the usual"; the second line is in the body of Zhen, which has the meaning of reversal.

○「禽鳥」至「為窮」○白虎通曰「禽，鳥獸之總名，為人所禽制也」。比九五曰「王用三驅失前禽」。周禮大司馬曰「大獸公之，小禽私之」，又大宗伯云「以禽作六摯，卿執羔，大夫執鴈」。曲禮曰「猩猩能言，不離禽獸」。月令「戮禽」「祭禽」，禽皆是獸，是禽獸通名也。若別而言之，則釋鳥云「二足而羽謂之禽，四足而毛謂之獸」也。卦窮於上，故謂窮而上。三應上，上不應三，故云往吝窮也。

From "禽鸟" to "为穷" ○ The "White Tiger Classic" says "qin refers to the general name for birds and beasts, because they are captured by humans." The "Gua Bi" (the Hexagram of Comparison) at line nine in the fifth position says "the king uses three drives, losing the birds ahead." The "Rites of the Grand Master" says "large beasts are presented to the sovereign, small birds belong to the private individual"; the "Grand Master of Rites" says "birds are used for six kinds of ceremonial gifts, the marquises carry lambs, and the ministers carry geese." The "Rules of Ritual" says "the red ape can speak, but does not escape from beasts." The "Monthly Order" contains phrases such as "kill birds" and "sacrifice birds," referring to wild animals, showing that "qin" and "shou" are general terms. If they are considered separately, the "Classic of Mountains and Seas" says "those with two legs and feathers are called qin, and those with four legs and hair are called shou." When a hexagram reaches the top line, it reaches its extreme, hence "qiong" is at the top. Line six in the third position corresponds with the top line six, but the top line six does not correspond with line six in the third, hence going forward leads to hardship and being in a state of poverty.

○體離故明○此虞義也。三變初體離，離為明。昏禮，先納幣而後親迎。納幣，求也；親迎，往也，故云求而往明也，言明於禮。○「為上」至「未光」○陽為陰弇，陽主施，屯其膏，故施未光也。○「陰乘」至「可長」○上不應三而乘五馬，是乘陽也。用六利用貞，陰承陽則永，乘陽故不可長。

From the phrase "the body is fire, hence brightness"○ This is Yu Fan's view. When the third line changes, starting from the first line, the structure becomes that of fire, and fire represents brightness. The order of marriage is first to present gifts and then to personally welcome the bride: presenting gifts is "seeking," personally welcoming is "going," hence it is said "seeking and going, brightness," meaning understanding the rites. From "being above" to "not bright"○ The yang of the fifth line is obscured by the yin of the top line; the duty of yang is to give, but now "the fat is blocked" and cannot be given downward, hence the benevolent gifts are not extensive. From "yin riding" to "can last"○ The top line does not correspond with the third line but rides over the yang of the fifth line, which is yin riding yang. The "use of all sixes" in the earth trigram says "favoring enduring uprightness," for yin following yang can last long; but when yin rides over yang, it cannot last long.

山下出泉，蒙。注：泉之始出者曰蒙。君子以果行育德。注：君子謂二。艮為果，震為行。育，養也。體頤養，故以果行育德也。疏：「泉之」至「曰蒙」○禮斗威儀曰「君乘土而王，其政太平，則蒙水出於山」，宋均注云「蒙，小水也，出可為灌注，無不植也」。小水可以灌注，猶童蒙可以作聖，此實象也。

The Image Commentary says: "Mountains with springs flowing out, this is the image of the hexagram of启蒙." Hui Dong explains: When spring water first appears, it is called "蒙." "The superior man acts with decisiveness and cultivates virtue." Hui Dong explains: "The superior man" refers to Nine in the Second. The trigram Gen (Mountain) is taken as fruit, and the trigram Zhen (Thunder) is taken as action; "cultivate" means to nurture. From the second line to the top line, the interacting lines form the hexagram of 饲 (Nourishment), which has the meaning of nurturing. Therefore, it is said that by acting decisively one cultivates virtue. Hui Dong's own explanation says: From "spring water" to "called 蒙" ○ The "Liji Weiyi" says "When a king rules with the virtue of earth, his politics are clear and peaceful, and then spring water flows out from the mountain." Song Jun's annotation says: "蒙 is a small stream of water, which flows out and can irrigate, so all things grow." Small streams can irrigate, just as the naive can be cultivated into sages, which is a real image.

○「君子」至「德也」○此虞義也。乾鑿度九二為庸人，今九居二而稱君子者，二以亨行時中變之正，六居二為君子，故謂君子為二也。艮為果蓏，故為果。育，養也，釋詁文。二至上體頤，頤者，養也。彖傳曰「蒙以養正」，果行育德，養正之義也。

From "junzi" to "de ye," this is Yu Fan's view. The "Dazuo Du" takes the second line as a common person. Now, a yang line in the second position is called "junzi," because the second line follows the way of communication and embodies the principle of "shi zhong" (timely center), changing to achieve correctness. A yin line in the second position is also called "junzi," so "junzi" refers to the second line. The trigram Gen is taken as a fruit, hence it is called "guo." "Yu" is interpreted as nurturing, from "Eya · Xigǔ." From the second line to the top line, the mutual trigrams form "Yi," which means nurturing. The "Commentary on the Judgment" says "Meng yi yang zheng," meaning "guo xing yu de," which is precisely the meaning of nurturing correctness.

利用刑人，以正法也。注：坎為法，初發之正，故正法也。子克家，剛柔接也。注：剛柔謂二五。勿用娶女，行不順也。注：震為行，坤為順，坤體壞，故行不順。困蒙之吝，獨遠實也。注：陽稱實。童蒙之吉，順以巽也。注：五體坤動而成巽，故順以巽。利用御宼，上下順也。注：自上御下故順。

The Image Commentary says: "It is advantageous to use punishment, to correct the law." Self-commentary: The trigram Kan represents law, and the line Six at the Beginning changes to a yang line, thus establishing the law properly." "The son can manage the family, because the yin and yang lines connect." Self-commentary: The yin and yang refer to Nine in the Second and Six in the Fifth." "It is not advantageous to marry a woman, because the action is not smooth." Self-commentary: The trigram Zhen represents movement, and the trigram Kun represents smoothness; the body of Kun is disrupted, so the action is not smooth." "The difficulty in the state of confusion arises from being far from reality." Self-commentary: Yang is called reality." "The good fortune in the state of confusion comes from being gentle and yielding." Self-commentary: Six in the Fifth originally belonged to the trigram Kun, but when it moves, it becomes the trigram Xun, thus being gentle and yielding to enter." "It is advantageous to defend against an enemy, because the superior and inferior are in harmony." Self-commentary: The superior controls the inferior, thus harmony is achieved."

疏：「坎為」至「法也」○此虞義也。九家說卦曰「坎為律」，釋言曰「坎律，銓也」，樊光云「坎卦水，水性平，律亦平，銓亦平也」。坎為水，故古刑法議之字皆從水。法律同義，故坎為法也。初失位，發得正，故以正法。○剛柔謂二五○焦氏易林曰「剛柔相呼，二姓為家」，變之正，五剛二柔，故云接。接，際也。

Self-explanatory: From "Kan represents water" to "method" ○ This is Yu Fan's view. The Nine Schools' "Say on the Hexagrams" states "Kan represents the pitch-pipe," and the "Explanation of Words" in the "Erya" says "Kan, pitch-pipe, balance." Fan Guang's commentary says, "The Kan hexagram belongs to water, which is level; the pitch-pipe is level, balance is level." Since Kan represents water, ancient texts use the radical of water for characters like "punishment," "method," and "discussion." Law and pitch-pipe have the same meaning, so Kan is taken as representing law. The first line is out of position, but when it changes, it becomes correct, so it says to correct the law. From "the hard and soft are called two and five" ○ Jiao Yanshou's "Yi Lin" says "the hard and soft call to each other, two families form a household." When two and five change and each attains its proper position, then five is hard and two is soft, so it says "connection" — connection means mutual communication.

○「震為」至「不順」○說見上。○陽稱實○陽實陰虛，故陽稱實。柔之為道不利遠者，四獨遠陽，故困也。○「五體」至「以巽」○五動體巽，故云動而成巽，此虞義也。○「自上」至「故順」○此虞義也。上御三是自上御下。虞氏謂「巽為高，艮為山，登山備下順，有師象」是也。三不順上，御之則順矣。五以應二為順，上以御三為順，其義一也。

From "Zhen" to "not smooth" the explanation is given in the previous text. From "Yang is called real" it is said that Yang is real and Yin is empty, so Yang is called real. The principle of flexibility is not favorable to being distant from Yang, so the sixth line at the fourth position is alone distant from the Yang line and thus is in difficulty. From "five bodies" to "to Xun" the sixth line at the fifth position moves to form the structure of Xun, so it is said that movement forms Xun. This is Yu Fan's explanation. From "from above" to "thus smooth" is also Yu Fan's explanation. The upper ninth line controls the sixth line at the third position, which is controlling from above to below. Yu Fan said, "Xun represents high, Gen represents mountain, ascending the mountain and being cautious below is smooth, which has the image of military forces." This is exactly the meaning. The sixth line at the third position originally did not obey the upper ninth line, but with control it becomes smooth. The sixth line at the fifth position is smooth by responding to the ninth line at the second position, and the upper ninth line is smooth by controlling the sixth line at the third position. The principles are consistent.

雲上於天，需。注：雲上於天，須時而降。君子以飲食宴樂。注：君子謂二。坎為飲食，五需二衍在中，故以飲食宴樂。陽在內稱宴。疏：「雲上」至「而降」○此宋衷義也。六四出於穴，是雲上於天也；上六入于穴，是須時而降也。

The Image Commentary says: "Clouds above the sky, waiting." The self-commentary explains: clouds rising to the sky wait for the right time to descend as rain. "The superior person acts with feasting, music, and joy." The self-commentary explains: "The superior person" refers to Nine Two. Kan represents food and drink; Nine Five offers wine and food to Nine Two, who is invited and occupies the central position, hence the reference to feasting and joy. Yang within the inner trigram is called "feasting." The self-explanation says: from "clouds above" to "and descending" — this is the view of Song Zhong. Six Four "emerging from the cave" is the clouds above the sky; Upper Six "entering the cave" is waiting for the right time to descend.

○「君子」至「稱宴」○九二陽不正，需時升五，故稱君子。序卦曰「需者，飲食之道也」。荀氏謂坎在需家為酒食，故坎為飲食。五象曰「需于酒食」，是五以酒食需二。二需於衍在上中，故謂宴樂為二。陽在內稱宴，虞義也。

From "junzi" to "chēng yàn" ○ Nine in the Second occupies a yin position with a yang line, and its position is not correct, so it must wait for the right time to ascend to the fifth position, hence it is called junzi. The "Xu Gu" says, "Need refers to the way of food and drink." Xun Shuang believed that the trigram Kan in the Need hexagram symbolizes wine and food, hence Kan represents food and drink. The "Xiang Zhuan" of Nine in the Fifth says, "Need at wine and food," indicating that the fifth line waits for the second line with wine and food. Nine in the Second is invited and occupies the center of the upper trigram, so "banle" (ban, feast; le, joy) is attributed to the second line. Yang in the inner trigram is called "ban" (feast), according to Yu Fan's view.

需于郊，不犯難行也；利用恆，未失常也。注：坎為難。常猶恆也。初變失位，上居四，故未失常。需於衍，在中也。注：衍讀為延，在後詔侑曰延。五需二，故衍在中。雖小有言，以吉終也。需于泥，災在外也。注：外謂坎。自我致戎，敬慎不敗也。注：五離為戎，坎為多眚，故敗。三不取四，故敬慎不敗。乾為敬也。需于血，順以聽也。注：雲雖昇天，終當入穴，順以聽五，五為天也。酒食貞吉，以中正也。注：謂乾二當升五，正位者也。不速之客來敬之終吉，雖不當位，未大失也。注：上降居三，雖不當位，承陽有實，故無大失。

The Image Commentary says: "Waiting at the outskirts, not encountering difficulties on the way; it is advantageous to maintain constancy, as it has not lost the regular course." Self-commentary: The trigram Kan is taken as difficulty; "constant" is similar to "constancy." If the initial line changes, it would lose its position, but if it rises to the fourth line, it would gain a proper position, hence it is said that it has not lost the regular course. "Waiting in the marsh, disaster is outside." Self-commentary: "Outside" refers to the outer trigram Kan. "Self-inviting war, with reverence and caution, there is no failure." Self-commentary: The fifth line is the body of Li, and Li represents military affairs; Kan governs many calamities, hence there is a sign of failure. Since the third line does not attack the fourth line, it is reverent and cautious, thus there is no failure; Qian is taken as reverence. "Waiting amidst blood, following and listening." Self-commentary: Although it has risen to the heavens, it will eventually enter the hole; the fourth line is gentle and obedient to the fifth line, and the fifth line is the heavenly position. "Wine and food, firm and auspicious, because of being in the center and correct." Self-commentary: It refers to the line Nine at the second position of Qian that should rise to the fifth position, which is the correct position. "A guest who comes without being invited is honored, and the outcome is auspicious; although not in the proper position, there is no great loss." Self-commentary: The top line descends to the third position; although the line position is not correct, it can support the yang strength and have real substance, hence there is no great mistake.

疏：「坎為」至「失常」○初應四，四坎為難，初不取四，故不犯難行。初變失位，上居四為得位，故未失常。恆本訓常，故下經恆卦太玄凖之以常。永常猶恆也，反覆相訓。

From the interpretation of the text: From "Kan represents Water" to "losing the usual state," the line "Initial Nine" corresponds with "Six in the Fourth." The four positions all have the structure of Kan, thus creating difficulty. The Initial Nine does not take the position of Four, so it is said that it does not act despite the difficulty. When the Initial Nine changes, it loses its position. If it ascends to the Fourth position, it gains the right position, so it is said that it has not lost the usual way. The term "Heng" is originally explained as "constant," so in the lower part of the book, the "Heng" hexagram, Yang Xiong's "Tai Xuan" pairs "constant" with "first." "Yong" and "Chang" are both equivalent to "Heng," and the three characters can be mutually explained.

○「衍讀」至「在中」○周禮大祝九祭，二曰衍祭，鄭注云「衍當為延，讀從主人延客祭之延」，古文衍延同物也。特牲饋食禮曰「祝延尸」，鄭彼注云：延進，在後詔侑曰延。五需二，五在二後，自後詔二延登居二，故衍在中。雖隔於六四之險，終當升上，故以吉終。○外謂坎○坎為災，在外卦，故云災在外也。

From "Derivative Reading" to "Being in the Center" The second of the nine sacrificial methods recorded in the "Rites of the Grand Master" is called "Derivative Sacrifice." Zheng Xuan explains: "Derivative should be read as 'Extend,' as in 'the host extends the guest to sacrifice.' " In ancient texts, "derivative" and "extend" were originally the same character. The "Rites of the Special Sacrifice" says "the priest extends the corpse," and Zheng Xuan explains that sentence: "Extend means to advance." The act of inviting and urging forward from behind is called "extend." Nine Five extends the invitation to Nine Two, with Five being after Two. From behind, it invites and leads Nine Two to ascend and take its position, so it is said "Derivative is in the center." Although there is the danger of Six Four in between, it ultimately ascends, so it concludes with good fortune. From the sentence "The outer trigram is Kan" One takes the image of disaster, and since Kan is the outer trigram, it is said that disaster is outside.

○「五離」至「敬也」○離為戎，虞義也。三至上有坎離象，坎為寇，離為戎，故經言寇，傳言戎。說卦曰「坎其於輿也為多眚」，虞注云「眚，敗也」。三體乾，乾為敬，不取於四，故敬慎不敗也。○「雲雖」至「天也」○此九家義也。象曰「順以德也」，四陰故順。坎為耳，耳主聽，故順以聽五。五指乾二升五，乾為天，嫌謂坎五，故云五為天也。

From "Five Separations" to "respect," this is Yu Fan's interpretation. From the third line to the top line, both Kan and Li are present: Kan represents寇 (invaders), Li represents戎 (military forces), so the line statement says "invaders," and the image commentary says "military forces." The "Sayings of the Hexagrams" state "Kan, in relation to a carriage, is associated with many calamities," and Yu Fan explains "calamity means failure." The third line is part of the Qian hexagram, and Qian represents respect; since it does not attack the fourth line, it is respectful and cautious, thus not failing. From "clouds although" to "heaven," this is the interpretation of the nine schools of the Yi. The image commentary has the phrase "being respectful through virtue," and the fourth line is a yao of the yin type, so it is considered respectful; Kan is taken as the ear, which is responsible for hearing, so it is described as flexible and obedient to the fifth line. This "five" refers to the nine two of Qian rising to the fifth position, and Qian represents heaven; to prevent confusion with the fifth line of Kan, it is specifically stated that "five is heaven."

○「謂乾」至「者也」○此九家義也。○「上降」至「大失」○此荀義也。六居三為失位，故云不當位。上降承乾，故承陽有實。失謂不當位，未大失，以其承陽也。

From "Wèi Qián" to "Zhě Yě" is the view of the Nine Schools of the Book of Changes. From "Shàng Jiàng" to "Dà Shī" is the view of Xun Shuang. A yao in the third position is considered to be out of its proper place, hence it is said "not in the right position." The top line descending and supporting the yang of Qian is said to be supporting yang and having substance. "Shī" refers to being out of place; hence it is said "not yet greatly out of place," because it can support the yang.

天與水違行，訟。注：水違天猶子違父、臣違君，故訟。君子以作事謀始。注：君子謂乾。三來變坤為作事，坎為謀，初為始，二據初，剛柔易，故以作事謀始。疏：「水違」至「故訟」○坎者乾再索而得，有子道，坤有臣道。下三爻皆失位，故云猶子違父、臣違君而成訟也。

The Image Commentary says: "Heaven and water move in opposite directions, hence litigation." The self-commentary explains: Water and Heaven moving contrary to each other are like a son opposing his father or a subject opposing his sovereign, thus giving rise to disputes. "The superior man acts with careful planning from the beginning." The self-commentary explains: "The superior man" refers to Heaven. When the third line changes to form坤 (Earth),坤 represents the matter;坎 (Water) represents planning; the first line represents the beginning; and nine two holds the position of six at the beginning, with the interaction of yin and yang exchanging positions, hence it is said that one should plan matters from the beginning. The self-explanation says: From "water moving contrary" to "thus litigation" ○坎 is the middle son obtained by乾 seeking again from坤, embodying the way of a son;坤 embodies the way of a subject. The lower three lines of the litigation hexagram are all out of position, hence it is said to be like a son opposing his father or a subject opposing his sovereign, leading to litigation.

○「君子」至「謀始」○此虞義也。坤謂遯坤，坤為事，三來變坤，故為作事。鴻範謀屬水，坎為水，為心，故為謀。卦自下生，故初為始。三來之二據初，剛柔易，謂二與初易位，初不永所事，謀始之義也。

From "junzi" to "mou shi"○ This is Yu Fan's interpretation. The term "kun" refers to the "Dun" hexagram containing "kun," where "kun" symbolizes matters. The third line transforms into "kun," hence it is called "zuo shi" (doing things). In the "Shangshu·Hongfan," among the five phases, "mou" (plotting) corresponds to water. Since "kan" represents water and also the heart, it is associated with plotting. The hexagram structure is formed from the bottom up, so the first line represents the beginning. The third line moves to the second position and occupies the first line, thus exchanging positions with the second and first lines; this is called "jiao yi" (exchange of positions). The line statement of the first line, "bu yong suo shi" (not prolonging the matter), signifies planning at the beginning.

不永所事，訟不可長也；雖小有言，其辯明也。注：初辯之早，故其辯明。不克訟，歸逋竄也；自下訟上，患至惙也。注：上謂乾。惙，憂也。食舊德，從上吉也。注：從，順。復即命渝，安貞不失也。注：變得正，故不失。訟元吉，以中正也。以訟受服，亦不足敬也。注：服謂盤，乾象毀壞，故不足敬。

The Image Commentary says: "Not prolonging the matter, litigation cannot be prolonged; although there may be some words, it is clear and reasonable." Self-commentary: Because the first line clarifies itself early, its clarity is evident. "Unable to win the lawsuit, retreating and fleeing; litigating against superiors, calamity comes swiftly." Self-commentary: "Superior" refers to Heaven. "Swiftly" means anxiety and fear. "Eating the old virtue, following the superior brings good fortune." Self-commentary: "Following" means obedience. "Returning to the original command and changing, maintaining sincerity does not lead to loss." Self-commentary: Because change leads to correctness, so there is no loss. "Original good fortune in litigation, because of uprightness and correctness." "Receiving the garment through litigation, it is not worthy of respect." Self-commentary: "Garment" refers to ceremonial robes like the belt; Heaven's image is ruined, so it is not worthy of respect.

疏：「初辯」至「辯明」○坤消陰自初始，變之正，辯之早矣。二變應五，三食舊德體離，離為明，故其辯明矣。○上謂乾，惙，憂也○二訟四，四體乾，故上為乾。惙，憂，鄭義也。詩曰「憂心惙惙」，俗作掇，今從古。○從，順○三失位變從上，故吉，此上亦謂乾也。從訓順者，昭五年春秋傳曰「使亂大從」，服虔解誼云「使亂大和順之道」，故知從為順也。

Self-explanation says: From "Initial Argument" to "Clear Argument" ○ The Yin of the Earth (Kun) begins to eliminate the Yang from the first line, the initial line (Chu Liu) changes to become correct, showing that the defense comes early. The nine in the second line (Jiu Er) changes and corresponds with the nine in the fifth line (Jiu Wu), the six in the third line (Liu San) "eats the old virtue" and resides in the body of Li (Fire), and since Li represents brightness, it is said that the defense is clear. From the sentence "From above, referring to Qian,惙, meaning sorrow" ○ The nine in the second line contends with the nine in the fourth line, and all four lines belong to the body of Qian, so "above" refers to Qian. The term "惙" is interpreted as sorrow, according to Zheng Xuan; the Book of Songs has the line "sorrow in the heart,惙惙," and the common version writes it as "掇," but here the ancient character is followed. From the sentence "From, meaning to follow" ○ The six in the third line loses its position, changes and follows above, thus it is auspicious, and this "above" also refers to Qian. The term "from" is interpreted as "to follow," based on the explanation from the Zuo Zhuan, Year 5 of Zhao Gong, "make disorder return to harmony," where Fu Qian explains it as "make disorder return to the way of harmony," thus showing that "from" means "to follow."

○變得正故不失○失謂失位。○「服謂」至「足敬」○此虞義也。盤，祭服，故服謂盤。遯三體乾，乾為衣，故云服也。三食舊德，四變食乾，故乾體壞。乾為敬，乾體壞，故不足敬也。

From the phrase "becoming correct therefore not losing position," the term "losing" refers to losing the proper position. From "serving" to "sufficient respect," this is Yu Fan's interpretation. "Disk" refers to the sash worn during worship, so "clothing" here refers to the disk. The third line of the "Retreating" hexagram is part of the Heaven trigram, and Heaven is taken as clothing, hence the term "clothing." The third line, "eating the old virtue," when the fourth line changes and invades the Heaven trigram, the Heaven trigram is destroyed. Since Heaven is also taken as respect, when the Heaven trigram is destroyed, it is no longer worthy of respect.

地中有水，師。注：坎在坤內，故曰地中有水。師，眾也，坤中眾者莫過於水。君子以容民畜眾。注：君子謂二。坤為民，坎為眾。容，寛也；畜，養也。二升五寛以居之，故以容民。五降二萬物致養，故以畜眾。

The Image Commentary says: "Water within the earth, the army." Self-commentary: Kan is within Kun, so it is said that water is within the earth. "Shi" means multitude; within the earth, nothing is more numerous than water. "The君子 (superior person) thus accommodates the people and nurtures the multitude." Self-commentary: "The君子" refers to Nine Two. Kun represents the people, Kan represents the multitude; "rong" means to be broad-minded, and "xu" means to nurture. Nine Two rises to the fifth position and resides there with broad-mindedness, hence it is said to accommodate the people; Nine Five descends to the second position, and all things thus receive nurture, hence it is said to nurture the multitude.

疏：「坎在」至「於水」○此宋衷義也。坎為水，坤為地，坎在坤內，是水行地中之象。楊泉物理論曰「水，浮天載地者也」，故地之眾者莫過於水，以況人之眾者莫過於師。眾有二訓：周語曰「人三為眾」，一也；釋詁曰「黎庶烝多師旅，眾也」，又曰「洋觀裒眾那，多也」，是庶多亦曰眾，二也。坤坎所以取象於師，以眾多為名也。

Self-sparse says: From "Kan in" to "in water" ○ This is the view of Song Zhong. Kan represents water, and Kun represents earth. Kan being in Kun signifies the image of water flowing through the earth. Yang Quan's "Theory of Things" says "water is the thing that floats the heavens and the earth," so water is the most numerous on the earth, used to compare with the military forces, which are the most numerous in human society. The character "zhong" (众) has two interpretations: "Ren san wei zhong" (people three times as numerous as one) in "Guoyu · Zhouyu" is one; "Li, shu, zheng, duo, shi, lv, zhong also" and "yang, guan, pou, zhong, na, duo" in "Erya · Xigǔ" show that "shu" (common people) and "duo" (many) can also be used to mean "zhong," which is the second. The reason why Kun and Kan are taken as symbols of the army is precisely because they are named for their multitude.

○「君子」至「畜眾」○此虞義也。二為庸人而稱君子者，以其升五也。坤陰故為民。容，寛也，鴻範五行傳文。詩日月曰「畜我不卒」，毛傳云「畜，養也」。卦自乾來，文言乾九二「寛以居之」，亦謂二升五居上，以寛是容民之義也。萬物致養，說卦文。五體坤，坤陰廣博，含養萬物，五降二，萬物致養，是畜眾之義也。

From "junzi" to "xuzhong" – this is Yu Fan's interpretation. The second line, according to the "Qian Zao Du," originally represents the position of an ordinary person, but here it is called "junzi" because it is ascending to the fifth position. The hexagram of K'un belongs to yin, so it takes the image of the people. "Rong" means "broad and tolerant," as stated in the "Hong Fan Wu Xing Zhuan." The "Book of Poetry · Ri Yue" says "xu wu bu zu," and the Mao Zhuan explains "xu" as "to raise up or nurture." The hexagram of Zhen originates from Qian. The "Wen Yan" says that the second line of Qian, "kuan yi ju zhi," refers to the second line ascending to the fifth position and occupying the upper position; treating the people with tolerance and generosity is precisely the meaning of "rong min." "Wanwu zhi yang" is a phrase from the "Shuo Gua." The fifth line is in the body of K'un, which is yin and broad, containing and nurturing all things; when the fifth line descends to the second position, all things receive their proper nurture, which is the meaning of "xuzhong."

師出以律，失律凶也。注：初失位故曰失律。在師中吉，承天龍也；王三錫命，懐萬邦也。注：龍，和也。二以盛德行中和，眾陰承之，故承天龍。居王位而行錫命，眾陰歸之，故懐萬邦。師或輿尸，大無功也。注：三五同功，三多凶，故大無功。左次無咎，未失常也。注：得位承五，故未失常。長子帥師，以中行也；弟子輿尸，使不當也。注：震為行，居中，故曰中行。三失位，故不當。五已正，使不當，故貞凶。大君有命，以正功也；小人勿用，必亂邦也。注：五多功，五動正位，故以正功。坤為亂。

The Image Commentary says: "When the army goes out, it must follow the law; losing the law brings misfortune." The self-commentary explains: "The first line is out of position, so it is said to lose the law." "Being in the army is auspicious, because it follows the harmonious dragon; the king bestows three rewards, thus embracing all the states." The self-commentary explains: "Dragon" is interpreted as harmony. Nine in the second, with great virtue, promotes harmony, and the yin lines follow it, so it is said to follow the harmony of heaven; it is in the position of the king and bestows rewards, and the yin lines are attracted, so it is said to pacify all the states. "The army may return with a corpse, which brings great failure." The self-commentary explains: The third and fifth lines have the same function, but the third is often ominous, so it brings great failure. "Retreating to the left brings no blame, because it has not lost the proper way." The self-commentary explains: The fourth line is in the proper position and follows the fifth line, so it has not lost the proper way. "The eldest son leads the army, because it follows the middle path; the younger son brings back a corpse, because it is improper." The self-commentary explains: Zhen represents movement, and nine in the second rises to the middle, so it is said to follow the middle path. The third line is out of position, so it is improper; the fifth line has already been in the proper position, but it uses the third line which is out of position, which is improper use of people, so it is ominous. "The great ruler issues a command, to establish merit; the petty person should not be used, for it will surely cause chaos in the state." The self-commentary explains: The fifth line is the position of great merit, and when it moves to the proper position, it is said to determine merit. Kun represents chaos.

疏：「初失」至「失律」○爻例失位曰失，又曰不當。師初二三五皆失位，故初曰失，三曰不當。二五易位，故曰貞丈人，又曰以正功也。

Self-explanation says: From "Initial Loss" to "Loss of Order" ○ According to the principles of lines, losing position is called "loss," also called "inappropriate position." In the Army hexagram, the first, second, third, and fifth lines all lose their proper positions, so the first line says "loss," and the third line says "inappropriate position." The second and fifth lines exchange positions and each attain the correct position, so the hexagram statement says "upright, the elder man," and the image commentary also says "achieving success through correctness."

○「龍和」至「萬邦」○詩長發曰「何天之龍」，毛傳云「龍，和也」。二當升五，五為天，以盛德行中和，眾陰承之，故承天和。錫命者，開國承家皆當有錫命之事。居王位而行錫命，眾陰歸之，故懐萬邦。禮器曰「物無不懐仁」，周語曰「無所依懐」，鄭韋皆訓懐為歸。坤為萬邦，虞義也。

From "Dragon and Harmony" to "All States": The Book of Poetry, Shang Songs, Chang Fa says "What is the dragon's harmony?" The Mao Transmission explains: "Dragon means harmony." The Nine in the Second should ascend to the fifth position, for five is the heavenly position; with great virtue promoting the middle harmony, all the yin lines submit to it, so it is said that they submit to the harmony of heaven. The term "bestowal of mandate" refers to the granting of titles to establish states and appoint ministers; sitting on the throne to issue mandates, all the yin lines submit, so it is said that the states are pacified. The Book of Rites, Li Ji says "all things are moved by benevolence," and the Guoyu, Zhou Yu says "nothing is attached to," both Zheng Xuan and Wei Zhao interpret "attached" as submission. "Kun represents all states" is Yu Fan's view.

○「三五」至「無功」○師勝敵稱功。周禮大司馬曰「若師有功，愷樂獻於社；若師不功，則厭而奉主車」，鄭注云「功，勝也」。三五同功，五多功，三賤多凶，故大無功也。

From "three and five" to "no merit" ○ A military victory is called "merit." The "Rites of Zhou · Grand Master of War" says, "If the army wins, they will play the victory music and report the success to the earth god; if the army loses, they will perform the funeral rites to welcome the chariot carrying the commander." Zheng Xuan explains, "Merit is victory." The "Great Treatise" discusses that three and five have the same merit, but five is the position of abundant merit, while three is low and prone to misfortune, hence it is said to be great without merit.

○「得位」至「失常」○四得位，故云未失。二升五而四承之，陰承陽為常道，故曰未失常也。○「震為」至「貞凶」○二升居五，故曰中行。已正五位而用失位之三，是使不當，故貞凶也。○「五多」至「為亂」○此虞義也。

From "being in position" to "losing the norm": Six in the Fourth, being Yin in a Yin position, is in the right place, so it is said to have not lost its position. Nine in the Second rises to the fifth position, and Six in the Fourth supports it. Yin supporting Yang is the normal way, so it is said to have not lost the norm. From "Zhen represents" to "auspiciousness is凶": Nine in the Second rises to the fifth position, so it is said to be "acting in the middle." Although the fifth position has been properly established, it then employs the improperly positioned Six in the Third, which is using the wrong person, hence auspiciousness is凶. From "five is excessive" to "causing disorder": This is Yu Fan's view.