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

地上有水，比。注：地得水而柔，水得地而流，故曰比。先王以建萬國親諸侯。注：先王謂五。初陽已復，震為建，為諸侯，坤為萬國。比，四月卦也。比，輔也，輔成五服，故以建萬國。比，比也，有孚盈，故以親諸侯。

The Image Commentary says: "Water above the earth, the卦 of following." Hui Dong explains: When the earth receives water, it becomes moist and nourishing; when water receives the earth, it flows freely, hence it is called "following." "The former kings used this to establish myriad states and be close to the feudal lords." Hui Dong explains: "The former kings" refers to the Nine in the Fifth. The yang of the first line has already revived, and the trigram Zhen (Thunder) takes the image of establishment and feudal lords, while the trigram Kun (Earth) takes the image of myriad states. The卦 of "following" corresponds to the fourth month. "Following" has the meaning of assistance, and through assistance, the system of five military ranks was established, hence it is said to establish myriad states; "following" also has the meaning of closeness, and since the Nine in the Fifth is full of sincerity and trust, it is said to be close to the feudal lords.

疏：「地得」至「曰比」○此子夏義也。傳又云「夫凶者生於乖爭，今既親比，故云比吉也」。杜林曰「比者，言性不相害」，但爻之相比不相害而相親，故曰比也。

Zi Xia's Commentary on the Changes says: From "the earth receives" to "it is called 'approach'," this is the view of the Commentary. The Commentary also states: "Misfortune arises from discord and contention; now that they are closely allied and mutually supportive, it is said that 'approach' brings good fortune." Du Lin says, "What is meant by 'approach' is that the natures of the two are not harmful to each other." Because the lines are adjacent and do not harm each other but rather are close and harmonious, it is called "approach."

○「先王」至「諸侯」○先王謂夏先王也。五為天子，故先王謂五。初變之正體震，震為建侯，初剛難拔，故云建。震為諸侯，義見屯卦。坤為地，地有九州島，夏時九州島有萬國，故坤為萬國。此上虞義也。

From "Earlier Kings" to "Princes" ○ "Earlier Kings" refers to the earlier kings of the Xia dynasty. The number five represents the position of the Son of Heaven, so "Earlier Kings" refers to the Nine in the Fifth. When the first line changes to become the correct line, it forms the structure of Zhen (Thunder); Zhen symbolizes the establishment of princes. The first line is strong and firm, difficult to remove, hence the term "establish." Zhen is taken as symbolizing princes, as seen in the hexagram Zun (Obstruction). Kun represents the earth; the great earth is divided into nine states, and the Xia dynasty's nine states had ten thousand states, so Kun symbolizes ten thousand states. All of this is according to Yu Fan's interpretation. (Note: The original text has an extra character "island" after "nine states," which is retained as is.)

比，四月卦，據消息。孟喜卦氣圖曰：十一月未濟、蹇、頤、中孚、復；十二月屯、嗛、睽、升、臨；正月小過、蒙、益、漸、泰；二月需、隨、晉、解、大壯；三月豫、訟、蠱、革、夬；四月旅、比、小畜、乾；五月大有、家人、井、咸、姤；六月鼎、豐、渙、履、遯；七月恆、節、同人、損、否；八月巽、萃、大畜、賁、觀；九月歸妹、無妄、明夷、困、剝；十月艮、既濟、噬嗑、大過、坤是也。

The hexagram "Bì" (Comparison) is associated with the fourth month according to the system of the "message hexagrams" (xiàoxi 消息卦气). In Mengxi's "Hexagram Weather Diagram" (卦气图), the hexagrams assigned to each month are as follows: the eleventh month is paired with "Wèijì" (Non-Completion), "Jiǎn" (Obstruction), "Yí" (Nourishment), "Zhōngfú" (Middle Trust), and "Fù" (Return); the twelfth month with "Tún" (Initiation), "Qiān" (Humility), "Kuí" (Strife), "Shēng" (Increase), and "Lín" (Approach); the first month with "Xiǎoguò" (Minor Excess), "Méng" (Youth), "Yì" (Benefit), "Jiàn" (Gradual Progress), and "Tài" (Greatness); the second month with "Xū" (Necessity), "Suí" (Following), "Jìn" (Progress), "Jué" (Resolution), and "Dàzhuàng" (Great Strength); the third month with "Yù" (Joy), "Sòng" (Contention), "Gǔ" (Restlessness), "Gé" (Revolution), and "Guài" (Finality); the fourth month with "Lǚ" (Travel), "Bì" (Comparison), "Xiǎoxù" (Minor Accumulation), and "Qián" (Heaven); the fifth month with "Dàyǒu" (Great Possession), "Jiān" (Family), "Jǐng" (Well), "Xīn" (Mutual Attraction), and "Gòu" (Encounter); the sixth month with "Dǐng" (Vessel), "Fēng" (Brightness), "Huàn" (Dispersal), "Lǚ" (Observance), and "Dùn" (Retreat); the seventh month with "Héng" (Permanence), "Jié" (Restraint), "Tóngrén" (Union), "Sǔn" (Loss), and "Pǐ" (Opposition); the eighth month with "Xùn" (Wind), "Cuì" (Gathering), "Dàxù" (Great Accumulation), "Bēn" (Beauty), and "Guān" (Observation); the ninth month with "Guīmèi" (Marriage), "Wúwàng" (No Falsehood), "Míngyí" (Darkness), "Kùn" (Obstruction), and "Bō" (Decrease); the tenth month with "Gèn" (Stillness), "Jìjì" (Completion), "Shìkē" (Crushing), "Dàguò" (Great Excess), and "Kūn" (Earth). The hexagram "Bì" is clearly listed in the group for the fourth month.

古文尚書皋陶謨曰「成五服，至於五千，州有十二師，外薄四海，咸建五長」，鄭彼注云：「敷土既畢，廣輔五服而成之，面方各五千里，四面相距為方萬里。師，長也。九州島州立十二人為諸侯，師以佐其牧；外則五國立長，使各守其職。」堯初制五服，服各五百里，要服之內方四千里，曰九州島，其外荒服曰四海，此禹所受。

The Classic of Documents, the Gao Yao Chapter, says, "Establish the five military districts, extending to five thousand li, each state having twelve officials, reaching outward to the four seas, all establishing five commanders." Zheng Xuan explains this passage: "After the land has been properly governed, the system of the five military districts is then widely established. Each district is five thousand li in extent, and the distance between the four directions is a total of ten thousand li. 'Shi' refers to 'zhang.' In the nine states, each state appoints twelve officials as princes, who serve as 'shi' to assist the state governors; outside the states, each group of five states establishes one 'zhang,' so that each can fulfill their duties." Yao first established the five military districts, each covering five hundred li. Within the territory of four thousand li, it was called the Nine States, and beyond that, the remote regions were called the Four Seas. This was the territory that was inherited by Yu the Great.

地記書崑崙山東南地方五千里，名曰神州者，禹五服之殘數，亦毎服者合五百里，故有萬里之界，萬國之封。春秋傳曰「禹朝群臣於會稽，執玉帛者萬國」，言執玉帛者則九州島之內諸侯也。其制特置牧，以諸侯賢者為之師，蓋百國一師，州十有二師，則州千二百國也。八州凡九千六百國，其餘四百國在圻內，此禹時建萬國之事也。

Books like the "Record of the Land" say that to the southeast of Mount Kunlun, there is an area of five thousand li in diameter called the "Zhongyuan," which was beyond the five regions of Yu. Each region was also five hundred li, hence the boundary of ten thousand li and the feudal states of ten thousand countries. The "Zuo Zhuan" says, "Yu met with his ministers at Huiji, and there were ten thousand states that came to pay homage with jade and silk." Those who carried jade and silk were the feudal lords within the nine provinces. At that time, there was a special position called the "zhou mu" (province governor), and among the feudal lords, the virtuous and capable were selected to serve as "shi" (military commanders). Approximately one "shi" was appointed for every hundred states, and each province had twelve "shi," so each province had one thousand two hundred states. With eight provinces, there were nine thousand six hundred states, and the remaining four hundred were within the royal domain. This is the actual situation of the establishment of ten thousand states during Yu's time.

四月以建萬國者，明堂月令曰「立夏之日，天子親帥三公九卿大夫以迎夏於南郊，還反賞封諸侯」，蓋夏殷法也。白虎通曰「封諸侯以夏何？陽氣盛養，故封諸侯盛養賢也」。襄廿六年春秋傳曰「賞以春夏，刑以秋冬」，是慶賞封建皆以夏也。王肅聖證論亦同此說。

The reason for establishing states in the fourth month is because the "Bright Hall Monthly Ordinances" state, "On the day of the Beginning of Summer, the Son of Heaven personally leads the Three Dukes, the Nine Ministers, and the Grandees to the southern outskirts to welcome the season of summer, and after returning to the court, he bestows rewards and grants titles to feudal lords." This is likely an ancient practice from the Xia and Shang dynasties. The "White Tiger Treatise" says, "Why are feudal lords enfeoffed in summer? Because summer is the season when yang energy is vigorous and governs growth, so enfeoffing feudal lords at this time signifies the flourishing cultivation of virtuous talents." The "Zuo Zhuan" states in the twenty-sixth year of Duke Xiang, "Rewards are given in spring and summer, while punishments are carried out in autumn and winter," indicating that celebrations and enfeoffments take place in summer. Wang Su's "Saintly Verification" also supports this view.

禹成五服，與比同。說文曰：輔信也。輔成五服，此建萬國之象。比，比也，序卦文。九五孚信之德盈滿中國，四海會同，遠人賓服，此親諸侯之象也。

Great Yu established the system of the Five Domains, which corresponds with the meaning of the hexagram "Bì" (Approach). The "Shuowen" explains it as "to assist with trust" — here the original text has lost the character being explained, leaving only the interpretation. Assisting to establish the Five Domains is precisely the image of establishing myriad states. "Bì" means to be close to and associate with, as stated in the "Xugua" (Sequence of Hexagrams). The virtue of trustfulness of the Nine in the Fifth is full in the central land, with the feudal lords from all four seas coming to pay homage, and even distant people also coming to submit, which is exactly the image of drawing near to the feudal lords.

比之初六，有它吉也。注：信及非應然後吉。比之自內，不自失也。注：得位故不自失。比之匪人，不亦傷乎。注：爻失其正辰，體陰賊，故傷。外比於賢，以從上也。注：上謂五。顯比之吉，位正中也。注：謂離象明，正上中也。舍逆取順，失前禽也。注：背上六，故舍逆；據三陰，故取順；不及初，故失前禽。邑人不戒，上使中也。比之無首，無所終也。注：坤道代終，比之無首，故無所終。

The Image Commentary says: "At the beginning of the first line, there is a different kind of good fortune." Self-commentary: Trust and sincerity extend to those not in the correct position, and then good fortune arises. "Comparing from within, one does not lose oneself." Self-commentary: The second line is in the correct position, so it does not lose its proper alignment. "Comparing with the unvirtuous, is it not injurious?" Self-commentary: The third line is not in the correct position, and its trigram belongs to a sinister and malevolent force, hence it suffers injury. "Comparing with the virtuous from outside, following the superior." Self-commentary: "Superior" refers to the fifth line. "Manifest comparison brings good fortune, because of the correct position and centrality." Self-commentary: This refers to the image of fire, which is bright, and the fifth line is upright and occupies the center of the upper trigram. "Abandoning the opposite and taking the harmonious, one loses the previous bird." Self-commentary: Turning away from the sixth line at the top, thus abandoning the opposite; possessing the three lower yao, thus taking the harmonious; the favor does not reach the first line, thus losing the previous bird. "The people of the city are not warned, because the superior causes the middle to act." "Comparing without a leader, there is no end." Self-commentary: The way of the earth takes the place of heaven to complete the matter. Now comparing without a leader, thus there is no end.

疏：「信及」至「後吉」○此荀義也。案五爻辭云「失前禽」謂初也。三四，五所據也；二，五所應也；初在應外，故失前禽。前禽雖失，初六終來盈之孚也。王者之德不及殊俗則未至，故信及非應然後吉也。○「得位」至「自失」○桓十七年穀梁傳曰「蔡季自陳歸於蔡，自陳，陳有奉焉爾」。二得位自內，比初而外應五，正而後行事，故不自失也。

Self-explanatory: From "Trust and" to "Later Goodness" ○ This is the view of Xun Shuang. According to the statement of the fifth line, it refers to the initial six. The third and fourth lines are under the fifth line, the second line is the proper corresponding line of the fifth line, but the initial six is outside the corresponding line, hence the statement "losing the preceding bird." Although the preceding bird is lost, the initial six will eventually come to fill the trust of the fifth line. If a king's virtue cannot extend to different customs and distant places, it is still not complete, so trust should be extended to the line that is not the proper corresponding one, and then it will be good. From "Being in the Right Position" to "Self-Loss" ○ The "Guliang Commentary" on the 17th year of Duke Huan says "Cai Ji returned to the state of Cai from Chen; the phrase 'from Chen' is because Chen had supported him." The second line is in the right position and resides in the inner trigram, it is close to the initial six below and corresponds to the fifth line above, first rectifying itself and then acting, so it does not lose its proper position.

○「爻失」至「故傷」○此乾寳義也。翼奉封事曰「東方之情怒也，怒行陰賊，亥卯主之」，孟康注云「本生於亥，盛於卯，木性受水氣而生，貫地而出，以陰氣賊害土，故為陰賊」。坤為土，六三乙卯，坤之鬼吏，草木怒生而賊害土，故云傷也。

From "yao shi" to "gu shang," this is Ganbao's view. Yi Feng's memorial states, "The sentiment of the East is anger, which leads to secret malevolence, governed by the two years of亥 and卯." Meng Kang's commentary says, "Wood is born in亥 and thrives in卯; wood nature receives water vapor to grow, penetrating the earth to emerge, and harms the earth with its yin energy, hence called secret malevolence." The trigram Kun takes the image of earth, and the yao chen of the sixth line in the third position matches Yimao, which is the ghost official of Kun; grass and trees grow angrily and harm the earth's energy, hence it is called "injury."

○上謂五○繫上曰「可大則賢人之德，可久則賢人之業」，姚信注云「上賢人謂乾五，下賢人謂坤二」。乾五之坤成坎，坎五猶乾五，故稱賢。二比初，四不比三者，三匪人，故不比也。○「謂離」至「中也」○此虞義也。初三已變體重明，故謂離象明。五在上，得位居中，故正上中也。

From the phrase "the upper trigram refers to the fifth line" ○ The Great Treatise says, "If it can be great, then it is the virtue of a virtuous person; if it can be enduring, then it is the achievement of a virtuous person." Yao Xin's commentary says, "The virtuous person in the upper trigram refers to the nine in the fifth line of the Qian hexagram, while the virtuous person in the lower trigram refers to the six in the second line of the Kun hexagram." The five line of Qian enters the Kun to form Kan, and the five line of Kan is still equivalent to the five line of Qian, hence it is called virtuous. The six in the second line is closely aligned with the six at the beginning, while the six in the fourth line is not closely aligned with the six in the third line, because the six in the third line is "not a person," so it does not compare with it. From "referring to Li" to "center" ○ This is Yu Fan's explanation. The first and third lines have changed, and the hexagram overlaps to form brightness, so it is said that the image of Li represents brightness. The nine in the fifth line is in the upper trigram, occupying the proper position and being in the center, so it is said to be upright and in the center of the upper trigram.

○「背上」至「前禽」○此虞義也。上六逆乘陽故稱逆，而在五後，故稱背。四三二皆順承陽而五據之，故云取順。初在應外，五不及初，故失前禽。邑人不戒，上使中也，義見上經。○「坤道」至「所終」○上為終，坤承乾而代終，以乾為首故也。今比之無首，則是無所終也。

From "back" to "front禽" ○ This is Yu Fan's interpretation. The upper six is reversed and overpowers the yang strength, hence it is called "reverse"; it is also located after the nine five, hence it is called "back." The fourth, third, and second lines all follow and support the yang strength, being possessed by the nine five, hence it is called "taking order." The initial six is outside the responding position, and the nine five's grace does not reach the initial, hence it is called "losing the front禽." As for "the people of the city are not warned, the superior causes the middle to be," the meaning and example are found in the upper classic. From "the way of the earth" to "its conclusion" ○ The upper line is the conclusion. The earth supports the heaven and takes over the heaven's task to complete it, precisely because the heaven is the beginning. Now, if compared without a beginning, there would be nothing to conclude.

風行天上，小畜。注：風者，天之命令也，今行天上則是令未下行，畜而未下，小畜之象。君子以懿文德。注：懿，美也。豫坤為文，乾為德。卦以柔畜剛，君子法之，故修美文德，積久而施自行。疏：「風者」至「之象」○此九家義也。巽為風，巽彖傳曰「重巽以申命」，故云風者天之命令也。今風行天上，則是令未行於下，畜道未成，故畜而未下。以小畜大，謂之小畜也。

The Image Commentary says: "Wind moves over the heavens, small accumulation." The self-commentary explains: "Wind represents the decree of heaven. Now it only moves in the heavens, meaning the decree has not yet been issued and implemented, thus accumulating without reaching below, which is the image of small accumulation." It continues: "The superior man thus cultivates his virtue." The self-commentary explains: "Yi means beauty. The related hexagram Yu contains Kun, which represents culture; Qian represents virtue. This hexagram uses a yao of flexibility to restrain a yao of strength. The superior man takes this as a model, thus cultivating and perfecting his cultural virtue, which, after long accumulation, naturally spreads. The self-explanation says: From 'Wind' to 'the image' is the view of the nine schools of the Book of Changes. Xun represents wind. The Commentary on the Judgment of the hexagram Xun says 'repeated wind to reaffirm the decree,' so it says wind is the decree of heaven. Now wind moves in the heavens, meaning the decree has not yet been implemented below, and the principle of restraint has not yet been achieved, thus it is said to be accumulating without reaching below. Restraining the small by the great, hence it is called 'small accumulation.'"

○「懿美」至「自行」○說文曰「懿，專久而美也」。豫坤為文，據旁通也。乾有四德，故為德，此上虞義也。四為柔，故云以柔畜剛。君子欲懐柔天下，不以武功而以文德，故云修美文德。彖傳曰「施未行也」，巽柔善入，積之久而德施於物，物無不化，故云施自行。

From "Yi Mei" to "Xing Zheng" ○ The "Shuo Wen" says "Yi means being devoted and enduring with beauty." "Yu Kun as Wen" is based on the method of taking the opposite image. The Qian trigram possesses the four virtues of Yuan, Heng, Li, and Zhen, so it is taken as an image of virtue. All of this is according to Yu Fan's interpretation. The sixth line in the fourth position is a yao of flexibility, so it is said that the flexible nurtures the strong. A gentleman should be gentle towards the world, not relying on military power but on cultural virtue, so he should cultivate and perfect cultural virtue. The "Tu Zhuan" says "the application has not yet been carried out." The Xun trigram is flexible and gentle, and good at penetrating, so when it has accumulated for a long time, the virtue will naturally spread to all things, and all things will be transformed and nurtured by it, so the virtue is naturally applied throughout.

復自道，其義吉也。注：陽為吉。牽復在中，亦不自失也。注：失位變應五，故不自失。亦者，亦初也。夫妻反目，不能正室也。注：妻當在內，夫當在外，今妻乘夫而出在外，故不能正室。有孚惕出，上合志也。注：上謂五，坎為志。有孚攣如，不獨富也。既雨既處，得積載也。君子征凶，有所疑也。注：積猶畜也，坎為疑。

The Image Commentary says: "Returning to the path, its meaning is auspicious." Self-commentary: Yang is auspicious. "Being drawn back in the middle, also not losing oneself." Self-commentary: Nine Two is out of position, but changing to ascend and correspond with Nine Five, so it does not lose itself. The word "also" includes Nine One as well. "Spouses turning against each other, unable to maintain order in the household." Self-commentary: The wife should be within, the husband should be outside; now the wife is above the husband and has gone outside, so she cannot maintain order in the household. "With sincerity, being cautious and emerging, harmonizing with the superior's will." Self-commentary: "Superior" refers to Nine Five, and Kan takes the image of will. "With sincerity, tightly bound, not only rich." "Rain has fallen and the situation is stable, obtaining accumulation." "The gentleman faces danger, there is doubt." Self-commentary: "Accumulation" is like "accumulation," and Kan takes the image of doubt.

疏：「陽為」至「初也」○陽吉陰凶，初變為陽，是由凶而趣于吉，故其義吉也。二從旁通變，故失位，今變應五，故不自失。初既得位，二亦不失，故云亦者亦初也。○「妻當」至「正室」○桓十八年春秋傳曰「女有家，男有室」，是夫以妻為室也。白虎通曰「一夫一婦成一室」，義亦通也。男正位乎外，女正位乎內，天地之大義。今陽在內，陰在外，反其居室之道，故不能正室。夫謂豫震，妻謂小畜，即巽也。

Self-explanation says: From "Yang is" to "the beginning" ○ Yang represents good fortune, while Yin represents misfortune; the first line changes to Yang, thus moving from misfortune toward good fortune, so its meaning is considered good. Nine two comes from a change in the adjacent hexagram, so it is out of position; now it changes to correspond with Nine five, so it does not lose its place. Since Nine one has already attained its position, Nine two does not lose its correctness, so it is said "also" referring to Nine one as well. From "wife is" to "the main room" ○ The "Zuo Zhuan" states in the eighteenth year of Duke Huan that "women have a family, men have a room," indicating that the husband considers the wife as the room. The "Bai Hu Tong" says "one husband and one wife form a room," which makes sense in terms of meaning. The man is properly positioned outside, while the woman is properly positioned inside, which is the great principle of heaven and earth; now Yang is inside and Yin is outside, which violates the principle of the room, so it cannot properly manage the household. The term "husband" refers to the Zhen trigram from the adjacent hexagram Yu, while the term "wife" refers to the Xun trigram from the hexagram Xiaoxu.

○上謂五，坎為志○彖傳曰「剛中而志行乃亨」，剛中謂五，四五合志，乃能畜乾，故上謂五。坎為志，虞義也。○「積猶」至「為疑」○畜道至上而成，得積載者，畜道成也。畜有積義，故云積猶畜也。坎為疑，虞義也。

From the statement 「上 refers to five, Kan represents will」, the Commentary on the Judgment says 「strong and central, with will realized, then it is harmonious」. 「Strong and central」 refers to nine in the fifth. Six in the fourth aligns with nine in the fifth in terms of will, thus being able to restrain the dry yang. Therefore, 「上」 refers to nine in the fifth. 「Kan represents will」 is Yu Fan's view. From 「accumulation is like」 to 「becomes doubt」, the way of restraint is only completed at the top line.the so-called「obtaining accumulation」 means the way of restraint has been completed. 「Cultivate」 originally includes the meaning of accumulation, so 「accumulation」 is said to be like 「cultivate」. 「Kan represents doubt」 is also Yu Fan's view.

上天下澤，履，君子以辯上下定民志。注：君子謂乾。天高地下，萬物散殊而禮制行，故以辯上下定民志。疏：此樂記文。乾為天，兌為澤，禮以地制，澤又卑於地，故君子法之以制禮。

The Image Commentary says: "Heaven above, marsh below, the hexagram of Footsteps; the superior man takes this as a model to distinguish above from below and establish the people's aspirations." Self-commentary says: "The term 'superior man' refers to Qian. Heaven is above and earth is below, all things spread out and each has its proper rank, thus rites are established. Therefore, distinguishing above from below and establishing the people's aspirations is spoken of." Self-explanation says: These words originally come from the "Book of Rites · Music Rites." Qian represents Heaven, Dui represents marsh; rites are modeled after earth, and since marsh is lower than earth, the superior man takes it as a model to create rites.

天高地下，禮者，天地之別也，故以辯上下。萬物散殊而未定，禮節民心，故以定民志。漢書敘傳曰「上天下澤，春雷奮作，先王觀象，爰制禮樂」，是說君子法履以制禮之事。

Heaven is high and earth is low; ritual properly distinguishes the respect and hierarchy between heaven and earth, thus enabling the discernment of above and below. When all things are scattered and chaotic and have not yet found stability, ritual regulates the people's hearts, thus enabling the stabilization of the people's will. The "Book of Han · Biographical Discourse" says, "Heaven above and marsh below, spring thunder arises, the former kings observed the phenomena, thus establishing ritual and music," referring precisely to the act of the gentleman taking the "Step" hexagram as a model to establish ritual.

素履之往，獨行願也。注：初微謂之獨，震為行，使四變而己應之，故獨行願。幽人貞吉，中不自亂也。注：變之正居中應五，故不自亂。眇而視，不足以有明也。注：兩離稱明。跛而履，不足以與行也。咥人之凶，位不當也。武人為于大君，志剛也。注：剛謂乾，坎為志。愬愬終吉，志行也。注：應在初，故志行。夬履貞厲，位正當也。注：位正當故不疚。元吉在上，大有慶也。

The Image Commentary says: "Walking with simplicity, it is the realization of one's own will." Self-commentary: The first line is subtle and profound, hence it is called "alone"; the trigram Zhen represents movement. It causes the fourth line to change and corresponds with it, hence it is said to carry out its own will alone. "The upright person remains steadfast and is fortunate, because he does not become confused within." Self-commentary: The second line changes to become correct, resides in the center and corresponds with the fifth line, hence he does not become confused within. "Blindfolded vision is not sufficient for clarity." Self-commentary: One needs two instances of the trigram Li to be called clear. "Limping in walking is not sufficient for movement." "Smiling at others brings misfortune, because the position is inappropriate." "The warrior serves the great sovereign, because his will is strong." Self-commentary: "Strong" refers to Qian; the trigram Kan represents will. "Being anxious but ultimately fortunate, because the will is carried out." Self-commentary: The fourth line corresponds with the first line, hence the will is realized. "Walking with firmness and being steadfast brings danger, because the position is appropriate." Self-commentary: The line's position is correct and proper, hence there is no inner guilt. "The highest virtue brings great joy."

疏：「初微」至「行願」○初為隱，為微，隱微於人為獨，故中庸曰「莫見乎隱，莫顯乎微，故君子慎其獨也」。初應四，四體乾，乾為誠，素質之始也。質，誠也。欲正其心者先誠其意，不誠則不能獨，故素履之往，獨行願也。

From the explanation: From "initial subtlety" to "acting with sincerity" ○ The first line is in a hidden position, in a secluded and subtle place; being hidden and subtle without being seen by others is "solitude," so the "Zhongyong" says "nothing is more visible than the hidden, nothing more evident than the subtle, hence the gentleman is careful in his solitude." The first nine corresponds with the fourth nine, which is in the position of the乾 trigram, and the乾 trigram symbolizes sincerity. This is the beginning of a simple and pure essence; "quality" is sincerity. To correct one's mind, one must first make one's intention sincere; without sincerity, one cannot practice caution in solitude. Therefore, "walking in simplicity" is precisely acting according to one's own sincere aspirations.

○「變之」至「自亂」○貞吉者，變之正而獲吉也。坎在坤中，坤為亂，之正應五，故不自亂。○兩離稱明○虞注鼎彖傳曰「有兩坎兩離乃稱聰明」，眇而視，不足以有明，一離故也。○「剛謂」至「為志」○三變應乾，故志剛。○「應在」至「志行」○應在初，初震為行，坎為志，故志行。○「位正」至「不疚」○乾履兌，兌為虎，五在乾體故厲；以剛中正，故不疚，與彖傳互相明也。

From "change" to "self-confusion," the so-called "auspiciousness" refers to change resulting in correctness and thus obtaining good fortune. The trigram Kan is trapped within the trigram Kun, and Kun symbolizes confusion; nine two changes to a correct line and corresponds to nine five above, so it does not become self-confused. From the phrase "two LIs signify clarity," Yu Fan's commentary on the "Commentary on the Judgment" of the "Cooking Cauldron" hexagram says that there must be two Kan and two Li to be considered wise. Six three "has a single eye and cannot see clearly, thus lacking clarity," because it has only one Li trigram. From "strong" to "as a will," six three changes and corresponds to Qian, so it is said to have a strong will. From "corresponding" to "will being carried out," nine four's responding line is at initial nine, initial nine is in the trigram Zhen, Zhen signifies movement, Kan signifies will, so the will is carried out. From "correct position" to "no guilt," Qian is above and steps on Dui, Dui symbolizes tiger, nine five is in the body of Qian, thus there is a warning of danger; but it maintains itself with strong, vigorous, and correct virtue, thus there is no inner guilt, which can be mutually explained with the meaning of the "Commentary on the Judgment."

天地交，泰。注：交謂二五。后以財成天地之道，輔相天地之宜，以左右民。注：坤稱後。坤富稱財。輔，以陰輔陽；相，贊也。震為左，兌為右，坤為民。言後資財用以成教，贊天地之化育以左右其民也。書曰「予欲左右有民」。疏：交謂二五○天地交而成既濟，故云交謂二五。

The Image Commentary says: "Heaven and Earth interact, resulting in the state of Tai." Hui Dong explains: "Interacting" refers to the mutual exchange of positions between the Nine in the Second and the Six in the Fifth. "The ruler then uses resources to complete the way of Heaven and Earth, assists in the suitability of Heaven and Earth, and thus supports the people." Hui Dong adds: The Earthly Trigram is called "the ruler." The Earth Trigram represents wealth and abundance, hence it is called "resources." "Assisting" means using Yin to support Yang, and "supporting" means aiding. Zhen (Thunder) represents the left, Dui (Lake) represents the right, and Kun (Earth) represents the people. This means that the sovereign uses resources to achieve moral education, supports the nurturing of Heaven and Earth, and thus assists his people. The Book of Documents says, "I wish to support the people." Hui Dong's notes say: "Interacting refers to the Second and Fifth lines" one sentence. ○ Heaven and Earth interacting leads to the state of Ji Ji, so "interacting" refers to the Second and Fifth lines.

○「坤稱」至「有民」○釋詁曰「後，君也」。坤臣道而稱後者，泰消息為闢卦，得稱後也。坤富稱財，又化成物，故曰財成。卦有比，比，輔也，故以陰輔陽也。相者贊相，故曰相贊也。震春為左，兌秋為右，坤眾為民。富之教之，所謂資財用以成教，皆贊化育為既濟之事也。書曰者，尚書皋陶謨文，是虞夏既濟時事，故引之也。

From "Kun" to "having people" ○ The "Er Ya · Xi Gu" says "hou, meaning ruler." Although Kun originally belongs to the category of ministers, it is called "hou" here because the hexagram Tai belongs to the辟卦 (excluded hexagram) in the twelve message hexagrams, so it can be called "hou." Kun governs wealth and abundance, hence it is called "cai" (wealth). It can also generate and nurture things, so it is called "caicheng" (wealth and accomplishment). Within the hexagram there is an image of mutual affinity and support, "bi" means assistance, so it is said that the yin supports the yang. "Xiang" means to assist and support, so "xiang" means to assist. Zhen governs spring and is on the left, Dui governs autumn and is on the right, while Kun represents the common people, i.e., the people. First making the people wealthy and then educating them is what is meant by using wealth to accomplish education; these are all matters of assisting in generation and completion. The quoted "Shu Yu" is a passage from "Shang Shu · Gao Yao Mo," discussing events during the time of Yu and Xia's completion, hence it is cited.

拔茅征吉，志在外也。注：外謂四。苞巟得尚于中行，以光大也。注：升五體離，嚮明而治，故以光大。無平不陂，天地際也。注：位在乾極，應在坤極，天地之際。偏偏不富，皆失實也。注：坤虛故皆失實。不戒以孚，中心願也。注：中謂五，坎為心，陰性慾承，故中心願。以祉元吉，中以行願也。注：中，下中。城復於堭，其命亂也。注：初吉終亂。

The Image Commentary says: "Pulling up wild hemp brings good fortune, for the mind is directed outward." Self-commentary: "Outward" refers to the sixth line in the fourth position. "The bundle is taken up and placed in the middle path, thus achieving brightness and expansion." Self-commentary: The second line rises to the fifth position and forms the body of fire, facing the light and governing the world, hence achieving brightness and expansion. "Without level ground there is slope, for it is the boundary of heaven and earth." Self-commentary: The third line is at the extreme of the heaven trigram, and the line it corresponds to, the sixth line at the top, is at the extreme of the earth trigram, which is exactly where heaven and earth meet. "Favoritism does not lead to wealth, for all are lacking in reality." Self-commentary: Earth is empty, so the three yin lines are not full. "Without warning, trust is achieved, for it is the heart's wish." Self-commentary: "Center" refers to the second line, and the trigram Kan represents the heart; the nature of yin is originally to serve yang, so it is the wish of the heart. "Receiving blessings brings the highest good fortune, for it is the center acting in accordance with the wish." Self-commentary: This "center" refers to the center of the lower trigram. "The city is restored to the ditch, for its destiny is confused." Self-commentary: It began with good fortune but eventually led to disorder.

疏：外謂四○此虞義也。○「升五」至「光大」○既濟五互離，故云升五體離。說卦曰「離也者，明也，聖人南面而治天下，嚮明而治，蓋取諸此」，謂取離象為明堂也。二升五為聖人，故乾鑿度以夬五為聖人。離為光，乾為大，故以光大也。

Self-explaining says: "Outside refers to four" one sentence. This is Yu Fan's view. From "ascending to five" to "radiance and greatness" "The fifth line of the 'Gathering of Greatness' is in the mutual structure of Li, so ascending to the fifth position forms the structure of Li. The 'Commentary on the Hexagrams' says 'Li is brightness; the sage faces south to govern the world, facing brightness to govern, which is derived from this,' referring to taking the image of Li to establish the Bright Hall. The nine in the second position ascending to the fifth position is the sage, so the 'Dry Hole Treatise' takes the fifth line of the 'Decisive Victory' as the sage. Li is taken as light, Qian is taken as greatness, so it is said 'radiance and greatness.'

○「位在」至「之際」○此宋衷義也。位在三，故云乾極；應在上，故云坤極。小爾雅曰「際，接也」。天與地接，猶泰與否接，故云天地際也。○「坤虛」至「失實」○陽實陰虛，坤三爻，故皆失實也。○「中謂」至「心願」○中謂五。五爻之義發於四爻者，上體以五為主也。說卦曰「坎為極心」，中心猶極心也。陰性慾承，乾鑿度文。九家易曰「乾升坤五，各得其正，陰得承陽，皆陰心之所欲」是也。

From "position in" to "at the time of" ○ This is the view of Song Zhong. The third line is at the top of the lower trigram, so it is called the extreme of Qian; the corresponding sixth line at the top is at the end of the upper trigram, so it is called the extreme of Kun. The "Xiao Er Ya" says "ji, means to connect." Heaven and Earth connect, just as Tai and Pi connect, so it is said "heaven and earth meet." From "Kun is empty" to "losing reality" ○ Yang is real, Yin is empty. Kun has three Yin lines, so it is not full. From "middle refers to" to "heart's wish" ○ "Middle" refers to the fifth line. The meaning of the fifth line is expressed in the image commentary of the fourth line, because the upper trigram takes the fifth line as its main focus. The "Shuo Gu" says "Kan represents the central heart." "Central heart" is the same as "central heart." "Yin nature desires to follow" is a phrase from the "Qian Zao Du." The nine schools of the Book of Changes say "Qian rises into the fifth position of Kun, each attains its proper place, Yin is able to follow Yang, this is the wish of Yin's heart," which is exactly this meaning.

○中，下中○五降下，故中謂下中。震為行，故中以行願。上願謂二欲升五，下願謂五欲降二也。○初吉終亂○既濟彖曰「初吉終亂」，傳謂「終止則亂，其道窮也」。上為終，坤為亂，巽為命，故其命亂也。

From the phrase "middle, lower middle," the line six five descends, so this "middle" refers to the middle of the lower trigram. The trigram Zhen is taken as representing movement, hence it is said "middle to fulfill the will." The "will" mentioned above refers to the line nine two wanting to ascend to the fifth position; the "will" mentioned below refers to the line six five wanting to descend to the second position. From the phrase "initially auspicious, finally disorder," the hexagram Ji Ji states "initially auspicious, finally disorder." The Commentary on the Judgment explains it as "when it ends, there is disorder, its way is exhausted." The top line represents the end,坤 represents disorder, and Xun represents destiny, hence its commands are plunged into confusion.

天地不交，否。注：天氣上升，地氣沈下，二氣特隔，故云否。君子以儉德辟難，不可營以祿。注：君子謂伏乾。坤吝嗇為儉，乾為德。陰消至否，坤臣弒君，故以儉德辟難。坤為營，乾為祿，坤消乾故不可營以祿也。疏：「天氣」至「雲否」○此宋衷義也。董子曰「陰猶沈也」，故地氣沈下。天上升不下降，地沈下不上升，是二氣特隔，故云否也。

The Image Commentary says: "Heaven and Earth do not interact, hence 'Obstruction.'" Self-commentary: The heavenly energy rises, the earthly energy descends, and the two energies are separated, hence called "Obstruction." "The superior man uses frugality in virtue to avoid calamity, and should not seek official rank for personal gain." Self-commentary: "The superior man" refers to the hidden乾 in the lower position. The坤 is naturally stingy, hence it is frugal; the乾 takes the image of virtue. The Yin energy declines and the Yang reaches the stage of "Obstruction," where the坤, as a minister, faces the danger of killing the king, so one should use frugality in virtue to avoid calamity. The坤 represents business, and the乾 represents official rank and fortune; the坤 erodes the乾, hence one should not seek official rank. Self-explanation: From "heavenly energy" to "cloud obstruction" ○ This is the view of Song Zhong. Dong Zhongshu said "Yin is like sinking," hence the earthly energy sinks. The heavenly energy rises but does not descend, the earthly energy sinks but does not rise, hence the two energies are separated, so it is called "Obstruction."

○「君子」至「祿也」○否下體坤，乾伏坤下，乾三為君子，故君子謂伏乾。說卦曰「坤為吝嗇」，吝嗇故儉。陰消至否，坤臣弒君，故為難，虞氏亦謂弒君之難也。乾伏坤下，隱伏之象，故以儉德辟難。文言曰「天地閉，賢人隱」，是其義也。

From "junzi" to "lu ye" ○ The lower trigram of the "Pu" hexagram is Kun; Qian is hidden beneath Kun. The third line of Qian is called "junzi," so "junzi" refers to the hidden Qian. The "Shu Gu" says "Kun represents stinginess," hence stinginess leads to frugality. Yin energy overcomes Yang in the "Pu" hexagram, with Kun ministers killing the king, thus causing hardship; Yu Fan also says this is a difficulty of regicide. Qian being hidden beneath Kun represents the image of concealment, hence it is said that one should avoid hardship by practicing frugal virtue. The "Wenyan" says "the heavens and earth close, and the virtuous retreat," which is exactly this meaning.

坤為營，虞義也。說卦曰「坤為旬」，旬，十日也，經營須日，故旬營同物。詩江漢曰「來旬來宣」，鄭箋云「旬當為營」，知旬營同物也。乾為福，說文云「祿，福也」，故乾為祿。坤消乾祿，故不可營以祿，此兼用虞義。虞氏又云，營或作榮，儉或作險。

"Kun represents Camp" is Yu Fan's view. The "Say on the Trigrams" mentions "Kun represents a period of ten days," and a period refers to ten days. Managing affairs requires time, so "period" and "camp" are essentially the same thing. The "Book of Songs, Great Ya, Jianghan" says "come to the period and announce," and Zheng Xuan's commentary notes that "period should be read as camp," indicating that period and camp refer to the same thing. The trigram Qian is associated with blessings, and the "Shuowen Jiebi" states that "lu means blessing," so Qian represents lu. Kun consumes Qian's blessings and禄, thus it is said that one should not seek禄. This is a combination of Yu Fan's interpretation. Yu Fan also pointed out that in some versions, "camp" is written as "glory," and in some versions, "frugality" is written as "danger."

拔茅貞吉，志在君也。注：四變體坎為志，君謂五。大人否亨，不亂群也。注：物三稱群，謂坤三為亂，大人不從，故不亂群也。苞羞，位不當也。注：三上失位。有命無咎，志行也。注：志行於群陰。大人之吉，位正當也。注：位正當，故陰不能消乾使亡。否終則傾，何可長也。注：以陰剝陽，故不可久。

The Image Commentary says: "Pulling out the wild grass, the divination is auspicious, for the will is directed toward the sovereign." Self-commentary: The fourth line changes to form the Kan trigram, which symbolizes will; "sovereign" refers to the Nine in the Fifth. "The great man's failure to act is not disorderly." Self-commentary: Three things are called a group, referring to the three yin lines of the Kun trigram, which are the source of disorder; the great man does not follow them, so he does not share in the disorder of the group yin lines. "Bundled offerings, position is inappropriate." Self-commentary: The third line and the top line both lose their proper positions. "There is a mandate without blame, the will is carried out." Self-commentary: His will is implemented among the yin lines. "The great man's auspiciousness, position is proper." Self-commentary: The line's position is correct and appropriate, so the yin lines cannot erode the Qian yang and cause its extinction. "When rejection continues, it will collapse, how can it last?" Self-commentary: By the yin lines eroding the yang lines, it cannot last long.

疏：「四變」至「謂五」○應在四，四變應初，故體坎，坎為志。初與二三同類承五，故志在君。初在應外而云承五者，坤性承乾，故初曰以其，四曰離祉，是三爻皆有承乾之象，故初得承五也。○「物三」至「群也」○此虞義也。周語曰「獸三為群」，坤三爻，故云群。六三為亂，大人中正以否絶之，故云不亂群。五不亂群，故不亡也。

Self-explaining: From the fourth line to the fifth line, the responding line of the initial line is the fourth line. The fourth line changes and corresponds with the initial line, thus forming the trigram Kan, which represents will. The initial line, along with the second and third lines, belongs to the category of yin and together supports the ninth line five, so it is said that the will is directed towards the superior ruler. Although the initial line is originally outside the responding line, it is said to support the fifth line because the nature of坤 is to support Heaven. Therefore, the statement of the initial line says "with its gathering," and the statement of the fourth line says "the people receive blessings." The character "chou" in the original text is a rare variant, showing that all three yin lines have the image of supporting Heaven, so the initial line can also support the fifth line. From the third line to the statement about "group," this is Yu Fan's explanation. The "Zhou Language" says "three animals form a group," and since坤 has three yin lines, it is called a group. The third line is the source of disorder, and the superior person maintains the middle and correct path, thus separating from it, so it is said that it does not share in the disorder of the group of yin lines; the fifth line does not become disorderly among the group, so it does not perish.

○三上失位○上苞三，二爻皆失位，故云位不當也。○「志行」至「群陰」○此荀義也。四以五命據三陰，陰皆麗乾之福，是志行於群陰也。○「位正」至「使亡」○荀註文言曰「存謂五，為陽位；亡謂上，為陰位」。以九居五得正得中，陰繫於陽，故不能消乾使亡也。○「以陰」至「可久」○此虞義也。陰剝於上則陽復於下，故不可久。

From the phrase "three upper positions are misplaced," the upper nine includes the third six, and both lines are misplaced, hence the line positions are inappropriate. From "will be carried out" to "a group of yins," this is a view held by Xun Shuang. The fourth nine obeys the command of the fifth nine and holds three yin lines, and all the yins are attached to the Qian trigram and receive its blessings, which is called the will being carried out among the group of yins. From "position is correct" to "causing disappearance," Xun Shuang's commentary on the Wenyan says, "the 'existence' refers to the fifth nine, which is a yang position; the 'disappearance' refers to the upper nine, which is a yin position." A yang line in the fifth position is both correct and central, and yin is attached to yang, so it cannot erode the Qian yang and cause its disappearance. From "by yin" to "can last long," this is Yu Fan's view. Yin is peeled off above, and yang is restored below, so it cannot last long.

天與火，同人。君子以類族辯物。注：族，姓；辯，別，物姓之同異也。君子謂乾，乾為族。天火同性，二五相應，男女辯姓，故以類族辯物。疏：族姓者，戰國策曰「昔者曾子處費，費人有與曾子同名族者」，注云「族，姓也」。襄三十一年春秋傳曰「辯於大夫之族姓班位」，故知族為姓也。辯別，虞義也。同姓則同德，異姓則異德，故云物姓之同異也。

The Image Commentary says: "Heaven and fire, the Book of Changes' 'Same People'; the gentleman uses this to classify families and distinguish things." Self-commentary says: "Zu refers to surname, 'bian' means to differentiate, that is, to distinguish the differences between things and surnames." "The gentleman" refers to Qian, which takes the image of family. Heaven and fire share the same nature, Six in the Second and Nine in the Fifth correspond, and men and women must distinguish surnames, hence it is said "classifying families and distinguishing things." Self-explanation says: the term "zu" refers to surname. The "Strategies of the Warring States" says, "In the past, Zengzi lived in Fei, and there was a man in Fei with the same name and surname as Zengzi," note: "zu, surname." The "Zuo Zhuan" says in the thirty-first year of Duke Xiang, "Clearly distinguishing the surnames and ranks of the officials," from this we know that "zu" refers to surname. Taking "bian" as "differentiate" is the view of Yu Fan. Same surname implies same virtue, different surname implies different virtue, hence it is said to distinguish the similarities and differences between things and surnames.

君子謂乾，乾為族，虞義也。族有九，九者乾陽之數，故知乾為族類。聚九族而辯姓之同異，以厚別也。所以然者，以卦名同人，天火同性，性姓同物，二陰五陽，有昏冓之道，同德合義不合姓，故以類族辯姓也。男女辯姓，襄二十八年春秋傳文。

"Confucian gentlemen say that the hexagram Qian represents 'clan,' " which is Yu Fan's interpretation. The term 'clan' refers to the nine clans, and the number nine corresponds to the yang number of Qian. Therefore, Qian is taken as a symbol of clan groups. Gathering together the nine clans and distinguishing between surnames is to strictly observe the distinction in marriage. This is because the hexagram is named 'Same People': Heaven and fire share the same nature, and 'nature' and 'surname' are essentially the same thing. Six Two is yin and Nine Five is yang, indicating the way of marriage. Marriage emphasizes harmony in virtue and righteousness, and not the same surname, hence the saying 'classify clans and distinguish surnames.' The phrase 'distinguish surnames between men and women' comes from the 'Zuo Zhuan' (Commentary of Zuo) from the 28th year of Duke Xiang.

出門同人，又誰咎也。同人于宗，吝道也。注：取同姓犯誅絶之罪，故吝道。伏戎于莽，敵剛也；三歲不興，安行也。注：與上敵應，故敵剛；上不應三，故安行。乘其庸，義弗克也；其吉，則困而反則也。注：初得正，故義弗克。則，法也，變之正，是困而反則也。同人之先，以中直也；大師相遇，言相剋也。注：中直謂五，二五同心，故相剋。同人于郊，志未得也。注：坎為志，失位故志未得。

The Image Commentary says: "Going out to meet people, who could blame you? Meeting people within the clan, it is a matter of regret." Self-commentary: Marrying a woman of the same surname incurs the punishment of execution, hence it is a path of shame and regret. "Hiding soldiers in the wilderness, the enemy is strong; three years without rising, safe to move." Self-commentary: Nine Three and Upper Nine are opposing, so it is said "the enemy is strong"; Upper Nine does not respond to Nine Three, so it is said to be safe and unmoving. "Riding on the common, righteousness cannot prevail; its good fortune is that it returns to the right path." Self-commentary: Nine One is in the correct position, so Nine Four cannot prevail in righteousness. "Then" refers to the law; Nine Four changes to the correct position, meaning it is inpredicament and returns to the law. "Meeting people first, because of uprightness and sincerity; a great army meets, indicating mutual control." Self-commentary: "Uprightness and sincerity" refers to Nine Five; Two and Five are in harmony, so they can mutually control each other. "Meeting people in the outskirts, the will is not fulfilled." Self-commentary: Kan represents the will, Upper Nine is out of position, so the aspiration is not realized.

疏：「取同」至「吝道」○此許慎義也。慎又云「言五屬之內禽獸行乃當絶也」。○「與上」至「安行」○三上皆剛，故曰敵剛。釋詁曰「敵，應當也」，敵剛謂所應者剛，故伏戎于莽也。艮彖傳曰「上下敵應」，兩陽兩陰稱為敵應。或謂敵剛為敵五，非也。楚語曰「自敵以下則有讎」，韋昭云「敵，敵體」。五為君，不可為敵，且五非應也。三上敵剛，上不應三，三無所往，故云安行也。

Self-explanation says: From "taking the same" to "the path of hardship"○ This is Xu Shen's view. Xu Shen also said, "This refers to the fact that marriage within the five degrees of kinship is considered the behavior of beasts and should be cut off." From "joining with the upper" to "safe movement"○ Three and the upper are both yang, so it is said "opposing yang." The "Er Ya · Shi Gu" says "enemy, means should"; "opposing yang" means the responding line is yang, so there is an image of hidden troops in the grass. The "Tuan Zhuan" of the "Gen" hexagram says "upper and lower oppose each other," and two yangs facing each other, two yins facing each other are called opposing responses. Some people interpret "opposing yang" as opposing the nine five, which is wrong: The "Guoyu · Chu Yu" says "only those below the same body have enemies," and Wei Zhao's annotation says "enemy means the same body"; nine five is the ruler, one cannot oppose it, and moreover, five is not the responding line of three. Three and upper oppose each other, and upper does not respond to three, so three has nowhere to go, hence it is said to be safe and unmoving.

○「初得」至「則也」○四欲攻初，初正而四不正，故云義弗克。春秋文十四年穀梁傳曰「弗克納，弗克其義也」，範寗注云「非力不足，義不可勝」，與傳義合。則，法也，釋詁文。韋昭注晉語曰「謀不中為困」。四欲攻初，以不義而止，故困。變之正承五應初，是困而反歸於法，故吉。文言曰「乾元用九乃見天則」，六爻皆正為天則，故爻不正而反於正謂之反則也。

From "initial attainment" to "thus it is" ○ Nine in the Fourth wants to attack Nine at the Beginning. Nine at the Beginning is correct while Nine in the Fourth is not, so it is said that by virtue it cannot prevail. The "Zuolüang Chuan" of the 14th year of Wen Gong says "It cannot conquer, thus by virtue it cannot prevail." Fan Ning's annotation says "It is not due to lack of strength, but because it is not virtuous to prevail," which agrees with the meaning of the "Chuan." "Then" is interpreted as "rule," originating from "Erya · Xigǔ." Wei Zhao's annotation of "Guoyu · Jin Yu" says "Planning not in the middle way is being trapped." Nine in the Fourth wants to attack Nine at the Beginning, but because it is not in accordance with virtue, it stops, thus it is trapped. It changes once and attains correctness, above it supports Nine in the Fifth and below it corresponds with Nine at the Beginning. This is being trapped and returning to the rules, thus it attains good fortune. The "Wenyang" says "The use of all Nines in Qian Yuan shows the heavenly rule." When all six lines are correct, it is the heavenly rule. Thus, when the line positions are not correct and return to correctness, it is called "returning to the rule."

○「中直」至「相剋」○五得中又體乾，乾為直，故中直謂五。繫上釋此爻曰「同心之言其臭如蘭」，乾為言，二五同德，同德合義，故相剋也。○「坎為」至「未得」○上失位，不與三同志，故志未得也。

From "Middle and Straight" to "Mutual Control": Nine in the Fifth has already attained the central position and is located within the乾 trigram. Since乾 is symbolic of straightness, "Middle and Straight" refers to Nine in the Fifth. The Great Treatise, Upper Transmission, explains this line as "Harmonious words, their fragrance like orchids." Since乾 is symbolic of speech, the second and fifth lines share the same virtue, and when they share the same virtue, they conform to righteousness, thus being able to mutually control. From "Canaan" to "Not Yet Achieved": Nine at the Top has lost its position and cannot share the same aspirations with Nine in the Third, so it is said that the aspiration has not yet been fulfilled.

火在天上，大有。君子以遏惡揚善，順天休命。注：君子謂二。遏，絶；揚，舉也。乾為揚善，坤為遏惡，為順。以乾滅坤，體夬，揚于王庭，故遏惡揚善。乾為天，為休。二變時巽為命，故順天休命。

The Image Commentary says: "Fire in the heavens, great abundance; the superior person uses this to stop evil and promote good, following the mandate of heaven." Hui Dong explains: "The 'superior person' refers to the Nine in the Second line." "E" means to cut off, and "yang" means to promote. The trigram Qian symbolizes promoting good, while the trigram Kun symbolizes stopping evil and also following. By using Qian to eliminate Kun, the hexagram becomes Guai, which has the meaning of "promoting in the royal court," thus indicating the stopping of evil and the promotion of good. Qian represents heaven, and also beauty; when the Nine in the Second line changes, it becomes Xun, which symbolizes command. Therefore, it is said to follow and uphold the heavenly command of beauty and goodness.

疏：此虞義也。二失位變之正陰得位為君子，故君子謂二。初至五體夬，夬本坤世。乾為善，坤為惡，揚于王庭，以乾滅坤，故遏惡揚善。乾為美，休，美也，故乾為休。二變體巽，巽為命，坤為順，故順天休命也。

Self-explaining says: This is Yu Fan's view. Nine Two is out of position, but after changing it becomes correct, and a yao in the yin position is appropriate for a gentleman, so the term 'gentleman' refers to the second line. From the first line to the fifth line, the mutual relations form the hexagram Gua. The hexagram Gua originally belongs to the world hexagram of the Earthly hexagram. Heaven represents goodness, Earth represents evil; the hexagram Gua speaks of 'displaying in the court of the king,' using Heaven to eliminate Earth, so it is said to suppress evil and promote goodness. Heaven takes the image of beauty, 'rest' is exactly beauty, so Heaven is 'rest.' When Nine Two changes, it becomes the hexagram Xun, which represents destiny, and Earth represents following, so it is said 'following heaven's beauty and destiny.'

大有初九，無交害也。大轝以載，積中不敗也。注：中謂二，車僨曰敗。公用享于天子，小人害也。匪其尩無咎，明辯折也。注：折之離，故明辯折。厥孚交如，信以發志也。注：乾為信，四上變坎為志，五發孚二，故信以發志。威如之吉，易而無備也。注：離為備，二五易位，離體壞，乾威鎮物，故無備。大有上吉，自天右也。注：吉，吉禮。

The Image Commentary says: "In the first line of the Great Possession, there is no mutual harm." "The great carriage carries, and the accumulation in the middle does not fail." Self-commentary: "Middle" refers to the second line; a cart overturning is called "failure." "The public uses offerings to the Son of Heaven, but the small person is harmful." "Not being weak brings no blame, because it is clear and decisive." Self-commentary: The change of lines results in the trigram Li (Fire), which explains clarity and the ability to make decisions. "His sincerity is mutual, because sincerity inspires the will." Self-commentary: The trigram Qian (Heaven) takes the image of sincerity; the fourth and sixth lines change positions, and the fifth line is in the trigram Kan (Water), which takes the image of will; the fifth line moves and connects with the second line, so sincerity inspires the will. "The auspiciousness of the upper line of Great Possession is supported by heaven." Self-commentary: This "auspiciousness" refers to the ritual of the great offering.

疏：「中謂」至「曰敗」○二下中，故中謂二。比坤為大轝，乾來積上，二為中，故積中不敗。僖九年春秋傳曰「涉河侯車敗」，隱三年春秋傳曰「鄭伯之車僨於濟」，故知車僨曰敗。五降二，坤厚載物，故不敗也。

Self-explanation says: From "middle" to "called failure" ○ Nine in the second line is in the middle of the lower trigram, so "middle" refers to the second line. The hexagram "Comparison" has the trigram坤, which represents a large cart;乾 comes from below and accumulates above, with the second line in the middle, so it is said to carry things in the middle without overturning. The "Zuo Zhuan" records in the ninth year of Duke Xian that "crossing the river, the chariot failed," and in the third year of Duke Yin that "the chariot of Duke Zheng overturned in the river," so overturning a chariot is called "failure." Nine in the fifth line descends to the second position, with the thick virtue of坤 able to carry things, so it does not overturn.

○「折之」至「辯折」○此虞義也。變體離，說卦云「離為折上槁」，故云折之離。離為明，故明辯折也。折本今作晢，從日折聲，古文通。折音制，與志協也。○「乾為」至「發志」○漢書杜欽對策曰「天道貴信」，二升五體乾，故乾為信。四上變五體坎，故坎為志。發者變動，五失位發而孚二，故信以發志也。

From "zhe zhi" to "bian zhe" ○ This is Yu Fan's interpretation. The changing line forms the structure of Li. The "Say on the Hexagrams" says "Li represents breaking the upper part of a withered tree," so it is said to have become Li. Li is taken as the image of brightness, so it signifies clear discernment and decisive action. The character "zhe" is now written as "zhe" in the present text, composed of "ri" (sun) and "zhe" (break), with the two characters being interchangeable in ancient texts; "zhe" is read as "zhi," harmonizing with "zhi" in rhyme. From "Qian wei" to "fa zhi" ○ The "Book of Han" records Du Qin's response stating "the Way of Heaven values faithfulness." Nine Two ascending to the fifth position forms the structure of Qian, so Qian is taken as the image of faithfulness. The fourth and upper lines change, and the fifth line then becomes part of Kan, so Kan is taken as the image of will. "Fa" means change; Nine Five losing its position and moving to connect with Nine Two in mutual trust, so it is said that with faithfulness, one's will is inspired.

○「離為」至「無備」○備謂戰備也。離為甲冑，為戈兵，故為備。以備為戰備者，經曰威如，傳曰無備。昭二十三年春秋傳曰「去備薄威」，尉繚子曰「兵有去備徹威而勝者以有法」，故知備為戰備也。五之威，道德之威也。鹽鐡論文學曰「德盛則備寡」，故無備。

From "Fire (Li)" to "no preparation" ○ Here, "preparation" refers to military readiness. Fire is symbolized by armor and weapons, hence associated with preparation. The determination that it refers to military preparation is based on the line statement saying "commanding with authority" and the image commentary saying "no preparation." The "Zuo Zhuan" (Zuo Transmission) states "remove preparations and reduce authority," and the "Weiliaozi" says "there are cases where one can win even after removing vigilance and reducing authority, because there is discipline." From this, we know that "preparation" refers to military readiness. The authority of the Nine in the Fifth is the authority of virtue; the "Yan Tie Lun" (Salt and Iron Discourse) says "when virtue is great, vigilance is less," hence it is said "no preparation."

董子曰：「冠之在首，玄武之象也。玄武者，貌之最嚴有威者也。其象在後，其服反居首，武之至而不用矣。夫執介冑而後能拒敵者，非聖人之所貴也。君子顯之於服而勇武者消其志於貌也矣。」威如之吉，易而無備，亦此義也。易音亦。○吉，吉禮○上為宗廟，祭禮稱吉，故云吉吉禮。

Dong Zhongshu said: "A hat worn on the head represents the image of the Black Tortoise. The Black Tortoise is the most solemn and majestic in appearance and has a dignified presence; its position is originally at the back, yet its attire is worn on the head, indicating that power is at its peak but not used. Those who need to wear armor and helmets to defend against enemies are not what the sage values. The gentleman displays martial strength on his hat and attire, and thus the brave person dissipates the desire for conflict in his appearance." "The auspiciousness of the top line, 'easy' and without preparation," means exactly this. "Easy" is read as "also." From the sentence "auspicious, referring to the rites of worship," the top line is the position of the ancestral temple, and the rites of worship are called the rites of worship, so this "auspicious" refers to the rites of worship.