Book Eleven of An Exposition of the Zhou Changes, compiled by Hui Dong

地中有山，嗛。君子以捊多益寡，稱物平施。注：君子謂三。捊，取也。艮為多，坤為寡，乾為物，為施，坎為平。乾盈益嗛，故以捊多益寡，稱物平施。疏：此虞義也。彖辭君子指三，故知君子為三。說文曰「捊，引取也」，鄭荀董遇蜀才皆訓為取，故云捊取也。俗作裒，釋詁曰「裒，多也」，裒訓多，不得雲裒多，俗本訛耳。

The Image Commentary says: "There is a mountain within the earth, which is called 'tian' (restraint); the superior man takes much and gives little, measures things and distributes evenly." The self-commentary says: "The superior man" refers to the line nine in the third position. "Tian" means to take; the trigram Gen (mountain) symbolizes much, the trigram Kun (earth) symbolizes little, the trigram Qian (heaven) symbolizes things and also distribution, and the trigram Kan (water) symbolizes equality. The fullness of Qian (heaven) supplements the modesty of Tian (earth), so it is said to take the excess to supplement the deficiency, and to measure things and distribute evenly. The self-explanation says: this is Yu Fan's view. In the Tu Cí, "the superior man" refers to the third line, so we know that the "superior man" here is also the third line. The Shuo Wen says "tian means to draw out or take." Zheng Xuan, Xun Shuang, Dong Yu, and Shu Cai all interpret it as "take," so "tian" is to take. The common version writes it as "pou." The Er Ya · Xigǔ says "pou means much." Since "pou" is interpreted as much, it cannot be said "pou much," so the common version is an error.

上九艮爻，艮為多節，故云多。坤陰小，故為寡。乾純粹精，故為物。陽主施，故為施。坎為水，水性平，故為平。以乾之上九益嗛，故云乾盈益嗛。捊艮之多以益坤寡，故以捊多益寡稱物平施也。

The upper ninth line is the Gen hexagram line. Gen has many branches and branches, so it takes the image of 'many'.坤 belongs to yin and is small, so it is considered as 'few'.乾 is pure and unified, so it is considered as 'thing'. Yang is the master of giving, so it is considered as 'giving'. Kan represents water, and water is level, so it is considered as 'level'. Using the upper ninth line of乾 to supplement the humility of谦, it is said that the fullness of乾 supplements谦; taking the excess of Gen to supplement the deficiency of坤, it is said that taking the many to benefit the few, and measuring things to give equally.

嗛嗛君子，卑以自牧也。注：牧，養也，養成嗛德。鳴嗛貞吉，中心得也。注：三升五，體坎亟心與二相得。勞嗛君子，萬民服也。注：上居五位，群陰順陽，故萬民服。無不利撝嗛，不違則也。注：陰撝上陽，不違法則。利用侵伐，征不服也。注：不服謂五。鳴嗛，志未得也；可用行師，征邑國也。注：三升五故志未得，唯可從征耳。

The Image Commentary says: "Qian qian, the gentleman, is humble and cultivates himself." Self-commentary: "Mu" means to nurture, that is, to cultivate the virtue of humility. "Ming qian zhen ji, the heart is in harmony." Self-commentary: Nine in the Third ascends to the Fifth position, occupies the center position within the坎 (Water) trigram, and harmonizes with Six in the Second. "Lao qian, the gentleman, the people submit." Self-commentary: Yang rises to the Fifth position, and all the yin lines follow the yang strength, so the people submit. "No disadvantage in qian, not violating the rule." Self-commentary: Yin lines direct the yang lines above, without violating the rule. "Useful for invasion and warfare, to subdue those who are不服 (unreceptive)." Self-commentary: The "unreceptive" refers to Six in the Fifth. "Ming qian, the will is not yet fulfilled; it is suitable to lead an army, to subdue nearby states." Self-commentary: Nine in the Third still needs to ascend to the Fifth position, so it is said that the will is not yet fulfilled, and can only follow the campaign.

疏：「牧養」至「嗛德」○牧養，九家義也。三之五初體坤，故為卑。變之正體頤，為養。凡爻失位，皆須學問以養成之而在嗛家，故云嗛德。韓嬰曰「夫易有一道焉，大足以治天下，中足以安家國，近足以守其身者，其唯嗛德乎」，是其義也。

Self-explanation says: From "pasture" to "modest virtue" ○ Taking "pasture" as "nurture," this is the approach of the Nine Schools of the Book of Changes. The Nine in the Third line ascends to the fifth position, and the first line above forms the body of the Earth (Kun), so it takes the image of "humble." When it changes to the correct line, it becomes the hexagram of Nourishment (Yi), which is exactly "nurture." All lines that are out of their proper positions must be cultivated through learning to return to the correct path. Here, the line is also within the hexagram of Humility (Qian), so it is called "humility virtue." Han Ying said, "In the Book of Changes, there is one principle: great enough to govern the world, medium enough to secure the family and state, near enough to preserve oneself. That is probably humility virtue," which is exactly this meaning.

○「三升」至「相得」○二在下中而正應五，三升五，五為上中體坎亟心。亟，中也，與二相得，故中心得也。○「上居」至「民服」○此荀義也。人道惡盈而好嗛，三居五位，克當民心，坤為民，故萬民服。荀氏謂眾陰皆欲撝陽，上居五位是群陰順陽之事也。

From "three ascending" to "mutual harmony": Six in the Second occupies the center of the lower trigram and corresponds with Six in the Fifth, which is the proper relationship. Nine in the Third ascends to the fifth position, which is the center of the upper trigram. It is in the body of Kan (Water), thus referred to as "urgent heart." "Urgent" means center, and it harmonizes with Six in the Second, so it is said that the heart has gained something. From "residing above" to "the people are loyal": This is the view of Xun Shuang. Human nature dislikes fullness and prefers humility. Nine in the Third resides in the fifth position, which aligns with the people's will. The trigram Kun represents the people, so it is said that the people are loyal. Xun Shuang believed that all the yin lines desire to control the yang line. When the yang line ascends to the fifth position, it is precisely the situation where all the yin lines submit to the yang.

○「陰撝」至「法則」○此九家義也。凡爻之正而得位者皆曰則，故文言曰「乾元用九乃見天則」，同人九四曰「其吉則困而反則」是也。眾陰皆欲撝三陽，上居五得正得中，故云不違法則。

From "Yin Huí" to "Fa Ze" – this is the view of the Nine Schools of the Book of Changes. Any yao that changes to a yang line and occupies its proper position is called "Ze" (rule). Therefore, the Wenyan says, "The Supreme Ultimate employs all nines, thus revealing the heavenly rule." The Xiangzuan of the Tongren hexagram's Nine in the Fourth says, "Its good fortune is because it is confined and then returns to the rule," which are examples. All the yin lines desire to command the yang line at Nine in the Third, but the yang line rises to the fifth position, thus being both correct and central. Therefore, it does not violate the rule.

○不服謂五○此荀義也。五失位，故知不服謂五。征之為言正也，三侵伐以正五，故云征不服也。○「三升」至「徵耳」○上應三，三升五而上乘之，故志未得。九家謂雖應不承是也。三來征坤之邑國而上從之則利，故云唯可從征耳。

From the statement "not submitting refers to the fifth line" ○ This is the view of Xun Shuang. Since the sixth line in the fifth position is out of place, we understand that "not submitting" refers to the fifth line. The meaning of "zheng" is "correct," and the ninth line in the third position uses military action to correct the fifth position, hence it is said that he goes to subdue those who do not submit. From "three rises" to "campaigning only" ○ The sixth line at the top corresponds with the ninth line in the third position. The ninth line in the third position wishes to ascend to the fifth position, but the sixth line at the top intrudes upon it, so the intention is not fulfilled. The Nine Families' Commentary on the Book of Changes says "although there is correspondence, it is unwilling to accept," which is exactly this meaning. The ninth line in the third position comes to campaign against the territory symbolized by the earth, and the sixth line at the top follows it, which is advantageous, so it is said that one can only follow the campaign.

雷出地奮豫，先王以作樂崇德，殷薦之上帝，以配祖考。注：奮，動也。雷動於地上，萬物乃豫也。崇，充；殷，盛；薦，進也。上帝，天也。以配祖，禘郊也；以配考，祖宗也。豫消息在卯，中和之象。先王建之作樂以充其德，用盛樂薦上帝以配祖考而降神也。

The Image Commentary says: "Thunder arises from the earth, and the hexagram is Yu; the former kings used music to cultivate virtue, offering grand sacrifices to the Supreme Deity, to accompany the ancestors." Self-commentary: "Fen" means movement; thunder shaking on the ground causes all things to rejoice. "Chong" means filling, "Yin" means grandeur, "Jian" means offering; "Supreme Deity" refers to Heaven. "To accompany the ancestors" refers to the rites of the禘 and the郊, while "to accompany the father" refers to the rites of the ancestor and the clan. The hexagram Yu corresponds to the卯 position in the sequence of the hexagrams, symbolizing harmony. The former kings established the standard of harmony, composed music to fill their virtue, offered grand music to the Supreme Deity, and had the ancestors and fathers accompany in the sacrifices to attract the spirits.

疏：周頌時邁曰「薄言振之」，薛君章句云「振猶奮也」，振與震通。說卦云「震，動也」，震有奮義，故云奮動。雷動於地上，養長華實，發揚隱伏，萬物莫不被盛陽之德，故云萬物乃豫也。崇充，釋詁文。儀禮鄉飲酒禮云「崇酒」，尚書酒誥云「崇飲」，鄭氏皆訓為充，故云崇充也。

Self-explaining: The "Book of Poetry, Zhou Songs, Shi Mai" says "Bó yán zhèn zhī," and Xue Jun's "Chapter Notes" says "zhèn is like fen." "Zhen" and "Zhen" are considered the same. The "Sayings on the Hexagrams" says "Zhen means movement," and Zhen contains the meaning of striving forward. Therefore, "fen" is movement. Thunder moves on the ground, nurturing flowers and fruits, promoting hidden things, and all things receive the abundant yang virtue, so they rejoice. "Chong" is interpreted as "chong," as stated in "Er Ya · Xi Gu." In "Rites of Zhou · Xiang Yin Wine Rites," there is "Chong wine," and in "Book of Documents · Jiu Gao," there is "Chong drink," and Zheng Xuan interprets both as "chong," so "Chong" means "chong."

說文曰「殷，作樂之盛稱」，尚書洛誥「肇稱殷禮」，亦謂盛禮，故知殷為盛。文二年公羊傳云「五年而再殷祭」，禘，大祭，故稱殷祭。魯禘不配天，亦稱殷祭者，得用禘禮禘樂故也。周禮庖人曰「與其薦羞之物」，鄭注云「薦亦進也」，此殷薦者謂薦盛樂，非薦羞也。

The Shuowen explains that "Yin refers to a term for a loud musical sound"; the Shangshu, Luo Guo, says "Zhuang cheng Yin li," which also refers to grand rituals, so we know that "Yin" is interpreted as "great." The Gongyang Zhuan, Wen Gong Er Nian, says "In five years, the Yin sacrifice is performed twice"; since "Di" refers to a great sacrifice, it is called the Yin sacrifice. The Duke of Lu's Di sacrifice did not match heaven, yet it was still called the Yin sacrifice, because it was allowed to use the Di rites and Di music. The Zhouli, Pao Ren, says "With the recommended and fragrant offerings," Zheng Xuan's commentary explains "Jian also means to present." Here, "Yin jian" refers to presenting great music, not to presenting food and wine.

知上帝為天者，孝經孔子曰「昔者周公郊祀后稷以配天，宗祀文王於明堂以配上帝」，鄭稱注云「上帝者，天之別名也，神無二主，故異其處避后稷」，是上帝為天也，以上皆鄭義也。以配祖，謂如嚳遠祖稷始祖，故云禘郊也。以配考謂如祖文王，宗武王，故云祖宗也。祭法，高祖以下皆稱考，故知文王亦蒙考之名也。

It is determined that "Heavenly Lord" refers to Heaven, based on the words of Confucius recorded in the Classic of Filial Piety, which states, "In the past, the Duke of Zhou offered sacrifices to Hou Ji at the outskirts and paired him with Heaven, and in the Bright Hall, he performed the ancestral worship of King Wen and paired him with the Heavenly Lord." Zheng Xuan explained, "The Heavenly Lord is another name for Heaven. Since there is no other deity, the change of names and places of worship was to avoid Hou Ji." This shows that the Heavenly Lord is indeed Heaven. All of this is according to Zheng Xuan's interpretation. The term "to pair with the ancestor" refers to pairing with ancestors like帝喾 as the distant ancestor and Hou Ji as the first ancestor, hence it is called the禘 sacrifice and the郊 sacrifice. The term "to pair with the father" refers to honoring King Wen as the ancestor and King Wu as the patriarch, hence it is called the ancestral sacrifice and the patriarchal sacrifice. The Book of Rites, Rituals, mentions that from the high ancestor downwards, they are all called "father," thus we know that King Wen can also be referred to as "father."

禘郊祖宗皆配天之祭，郊於南郊，禘祖宗皆於明堂，其禮始於虞，三代因之而不易。傳謂先王蓋夏商之王也。孟喜卦氣圖豫消息在二月中，故云在卯。三統曆曰「春為陽中，萬物以生；秋為陰中，萬物以成」，事舉其中，禮取其和，故曰中和之象。漢兒寛曰「唯天子建中和之極，兼總條貫，金聲而玉振之」，故云先王建之，謂建中和之極作樂以充其德，即謂中和之德也。

Dì, Jiāo, Zǔ, Zōng are all sacrifices that match Heaven. The Jiāo sacrifice is held at the southern suburb, while the Dì sacrifice and the Zǔ and Zōng sacrifices are held at the Bright Hall. This system of rites began in the time of Yu Shun and was continued by the Xia, Shang, and Zhou dynasties without change. The "Earlier Kings" mentioned in the Image Commentary probably refer to the kings of the Xia and Shang dynasties. Meng Xi's Diagram of the Hexagram Qi determines the time of the Yu hexagram to be in the middle of February, hence it is said to be at the Mao position. The San Tong Li states, "Spring is the middle of Yang, from which all things are born; autumn is the middle of Yin, from which all things are completed." Actions take the middle, and rites take harmony, hence it is said to be the image of harmony. The Han dynasty scholar Er Kuan said, "Only the Son of Heaven can establish the standard of harmony, comprehensively governing the principles and order, like the sound of metal followed by the sound of jade." Hence it is said, "Earlier Kings established it," meaning establishing the extreme of harmony, composing music to enrich virtue, which is called the virtue of harmony.

禘及郊宗石室，郊及百神，祖宗之祀，四海助祭，又謂之大饗，皆推祖以配天，禮之極盛者，故云用盛樂薦上帝雲。以配祖考而降神者，如周禮大司樂「郊樂六變而天神降，社樂八變而地祇出，禘樂九變而人鬼可得而禮」是也。以虞義言之，動初至三，乾為先王，為崇德，震為音為樂，故以作樂崇德。震為帝而在乾天上。

The rites of the great ancestral sacrifice, the sacrifices at the temple of the stone chamber for the ancestral temples, the worship of all the myriad deities, and the ancestral worship, all involve the participation of the feudal lords from all over the world, and are known as the grand feast. These are the most grandiose expressions of honoring the ancestors to be paired with the Supreme Deity, hence the use of grand music to present to the Supreme Deity. As for the phrase 'to pair with the ancestors and summon the spirits,' as stated in the 'Rites of Zhou · Grand Music Official,' 'the music for the ancestral sacrifice is played for six changes and the heavenly spirits descend, the music for the earth god sacrifice is played for eight changes and the earth spirits appear, and the music for the禘 sacrifice is played for nine changes and the human spirits can communicate with the living in accordance with ritual.' According to Yu Fan's interpretation of symbolic meanings: the first line to the third line change, the trigram Qian symbolizes the former kings and the cultivation of virtue, the trigram Zhen symbolizes sound and music, hence the use of music to honor virtue; Zhen also symbolizes the Emperor, and it is located above the trigram Qian representing heaven.

故稱上帝。坤為死，小畜乾伏坤下，稱祖考，故「殷薦之上帝，以配祖考」。其薦上帝而配祖考也。離為南，乾為郊，南郊之象。離嚮明而治，為明堂。四復初，十一月郊時也；小畜，四月禘時也。

Therefore, the "Yù" hexagram refers to "Heavenly Emperor" in its grand image. The Earthly element (Kūn) is associated with death and mourning. In the "Xiǎoxù" hexagram, the Heaven element (Qián) is hidden beneath the Earthly element, which corresponds to the image of "ancestral spirits." Hence, the text says, "Offering sacrifices to the Heavenly Emperor with ancestral spirits as companions," meaning that grand music and dances are presented to the Heavenly Emperor, while the ancestors are honored alongside him. These two sentences describe the act of offering sacrifices to the Heavenly Emperor with ancestral spirits as accompanying deities. The Fire element (Lí) is located in the south, and Heaven (Qián) represents the outskirts beyond the capital. Together, they form the image of the southern suburbs for sacrificial rites. The Fire element also carries the meaning of "governing by facing the light," hence it is used to represent the Bright Hall. The ninth line (Yīng) of the "Yù" hexagram returns to its original position, corresponding to the time of the winter solstice in the eleventh month, when the southern suburbs are used for heavenly sacrifices. The "Xiǎoxù" hexagram corresponds to the fourth month, the time when the ancestral temple holds the禘 (Dì) sacrifice.

初六鳴豫，志窮凶也。注：初在豫家而獨應四，樂不可極，故志窮凶。不終日貞吉，以中正也。注：中謂二，正謂四復初。盱豫有悔，位不當也。注：變之正則無咎。由豫大有得，志大行也。注：陽稱大，坎為志，震為行，故志大行。六五貞疾，乘剛也；恆不死，中未亡也。注：乘剛故疾，五為陽位故中未亡。冥豫在上，何可長也。注：利三之正。

The Small Image Commentary of the Hexagram "Joy" explains each line: The first line "Rejoicing in sound" indicates that when the mind reaches its limit, misfortune arises. Hui Dong notes: The first line is in the hexagram "Joy" which is established by ease and pleasure, and it corresponds alone with the fourth line. Pleasure should not be taken to the extreme, hence the mind reaching its limit brings misfortune. The second line "Not finishing the day, uprightness brings good fortune" is due to being in the center and uprightness. The note says: "Center" refers to the second line itself, and "uprightness" refers to after the fourth line returns to the first position, each line attains its proper place. The third line "Looking up in joy, there is regret" is due to an improper position. The note says: If the third line changes to return to the correct position, there will be no mistake. The fourth line "Joy brings great gain" indicates that the mind is greatly put into action. The note says: A yang line is called "great," the fourth line is in the坎 trigram which symbolizes the mind, and the震 trigram which symbolizes action, hence the mind is greatly put into action. The fifth line "Uprightness brings illness" is because it oversteps the fourth line, a strong line. "Constantly not dying" and "middle not lost" means the virtue of being in the middle has not been lost. The note says: Overstepping a strong line causes illness; the fifth line originally belongs to a yang position, hence the virtue of being in the middle has not been lost. The sixth line "Joy in darkness at the top" indicates that it cannot last long. The note says: It is appropriate to have the third line return to its correct position.

疏：「初在」至「窮凶」○《傳》凡言窮皆指上。豫之窮凶不在上而反在初者，以初在逸樂之家，獨與四應，志得而鳴，極豫盡樂，故志窮凶也。「樂不可極」，《曲禮》文。○「中謂」至「復初」○二得位得中，故中謂二。四不正，復初得正，故正謂四。四復初而二休之，故中正謂兩爻。○「變之」至「無咎」○上六「成有渝無咎」指三，以三不當位故有悔，變之正則無咎也。

Hui Dong first cites the passage he is commenting on from "初在" to "穷凶": In the Small Image Commentary, whenever the term "qiong" is used, it usually refers to the top line. However, in the hexagram Yu, "qiong xiong" falls on the first line instead of the top line, because the first line, being in a hexagram of ease and pleasure, is alone in correspondence with the fourth line. The line is contented and expresses its joy through sound, pushing pleasure to its extreme, hence the statement that the mind reaches its limit and thus brings misfortune. The phrase "le bu ke ji" comes from the "Rites of Zhou: Ritual Propriety." In his commentary on the passage from "zhong wei" to "fu chu": The second line is yin in a yin position and is in the central position of the lower trigram, so "zhong" refers to the second line. The fourth line is yang in a yin position and is not correct, returning to the initial position to become correct, so "zheng" refers to the fourth line. The fourth line returning to the initial position and the second line resting, thus the terms "zhongzheng" refer to both these lines. In his commentary on the passage from "bian zhi" to "wu jiu": The line statement of the top line, "cheng, you yu, wu jiu," actually refers to the third line, because the third line is in an improper position and thus has regret, but changing to the correct position will result in no fault.

○「陽稱」至「大行」○四陽爻，故稱大。四體坎，坎為志；又體震，震為行，故志大行。《彖傳》「剛應而志行」是也。○「乘剛」至「未亡」○五乘坎剛，坎為疾，故貞疾。《文言》曰：「知存而不知亡。」荀注云：「存謂五，為陽位；亡謂上，為陰位。」五陽位又居中，故云中未亡也。○「利三之正」○冥豫在上，無應而下交瀆也，故不可長；三之正，上得所應，則可長矣。

The explanation from "Yang Ce" to "Da Xing" states: Nine in the Fourth is a yang line, hence it is called "Great." Nine in the Fourth is located within the trigram Kan, which symbolizes the mind and will; it is also located within the trigram Zhen, which symbolizes action. Therefore, it is said that the mind and will are greatly expressed. The Commentary on the Judgment says "Yang responds and the will is carried out," which is exactly this meaning. The explanation from "Cheng Gang" to "Wei Wang" states: Six in the Fifth overpowers the yang line in the trigram Kan. Since Kan also represents disease, the line statement says "Zhen Ji" (upright in illness). The "Wen Yan" of the Book of Changes says "Knowing existence but not knowing loss," and Xun Shuang explains it as "Existence refers to the fifth position, which is a yang position; loss refers to the upper position, which is a yin position." Six in the Fifth originally belongs to a yang position and is located in the middle of the upper trigram, hence it is said that the virtue of being in the middle has not yet been lost. The explanation of "Li San Zhi Zheng" states: Upper Six is "Ming Yu" (dark indulgence), occupying the top of the hexagram. It has no proper corresponding line and connects downward, leading to a lack of propriety, hence it cannot last long. If Six in the Third returns to its proper position, Upper Six will have a corresponding line and thus can last long.

澤中有雷，隨，君子以鄉晦入宴息。注：君子謂乾上。宴，安；息，止也。坤為晦，為安；巽為入，艮為止。上來入坤，故以鄉晦入宴息。疏：《乾鑿度》乾上九為庸人，今雲君子者，以其居初得位，故稱君子。宴與燕通，《詩·北山》曰：「或燕燕居息。」毛傳云：「燕燕，安息貌。」故知宴為安也。陽在內稱宴息者，休息與止同義，故云息止也。坤為晦，為安；巽為入，艮為止，義具上經疏。以乾居坤，故鄉晦；互有巽艮，故入宴息也。

The image of the Hexagram "Following" is: "There is thunder in the marsh, hence following; the superior man thus enters the darkness and rests." Hui Dong's own commentary says that the "superior man" here refers to the top line of the Qian trigram. "Yan" means safety, and "xi" means stopping. The Kun trigram takes the image of darkness and safety; the Xun trigram takes the image of entering, and the Gen trigram takes the image of stopping. The top line of the Qian trigram descending into the body of the Kun trigram signifies entering the darkness to rest safely. His own explanation: According to the "Qian Zao Du," the top line of the Qian trigram originally belonged to the category of "ordinary people." Here, however, it is called "superior man" because it occupies the first position and is in the correct place, thus qualifying as a superior man. "Yan" is synonymous with "yan," as seen in the "Book of Songs, Xiao Ya, Bei Shan," which says, "or yan yan ju xi," where the Mao transmission explains "yan yan" as "a peaceful and resting appearance." This shows that "yan" means safety. The yang line within the inner trigram is called "yan xi" because rest and stopping are synonymous, so the commentary says, "xi, meaning stopping." The Kun trigram represents darkness and safety, the Xun trigram represents entering, and the Gen trigram represents stopping. These symbolic associations have already been explained in the previous section's commentary. Since the Qian line is in the position of the Kun trigram, it is called "entering the darkness"; the inter-trigrams also include Xun and Gen, hence "entering and resting."

尋此卦之義，陰隨陽，婦繫夫，有燕私之象。《尚書大傳》曰：「古者后夫人將侍於君前，息燭後舉燭，至於房中，釋朝服，襲燕服，然後入御於君。」是鄉晦入宴息之事。故《太玄》準為《從》，其初一詞曰「日幽嬪月冥隨之」是也。有夫婦然後有父子，有父子然後有君臣。故《太玄》曰：「晝以好之，夜以丑之，一晝一夜，陰陽分索。夜道極陰，晝道極陽，牝牡群貞，則君臣父子夫婦之道辯矣。」是以傳言鄉晦入宴息，經言元亨利貞，其義一也。

Explaining the meaning of the Hexagram of Following: Yin follows Yang, a wife is subordinate to her husband, symbolizing the image of a couple in private. The "Great Transmission of the Book of Documents" says: "In ancient times, when the queen mother was about to serve the king, she first extinguished the candle on the hall, then lit the candle in the inner chamber, entered the inner room, removed her ceremonial robes, changed into her private attire, and then entered to serve the king." This is exactly what "entering the darkness to rest" refers to. Therefore, Yang Xiong's "Great玄" associates the Hexagram of Following with "Following." The first day of "Following" says, "The sun is hidden, the moon follows in darkness," which means this. First there is the relationship between husband and wife, then between father and son, and then between ruler and subject. Therefore, the "Great玄" also says: "In daylight it is considered good, in darkness it is considered bad; in one day and one night, yin and yang each occupy their respective positions. The way of night reaches its extreme in yin, the way of day reaches its extreme in yang; male and female each take their proper place in their kind, and the relations of ruler and subject, father and son, and husband and wife are thus clearly defined." Therefore, the "Great Image Commentary" speaks of "entering the darkness to rest," and the Hexagram Statement says "originally prosperous, beneficial, correct, and constant," and the meaning of these two is consistent.

官有渝，從正吉也；出門交有功，不失也。注：上居初得正，故從正吉；陰往居上而繫於五，故不失。係小子，弗兼與也。注：已繫於初，不兼與五。係丈夫，志舍下也。注：下謂初。隨有獲，其義凶也；有孚在道，明功也。注：死在大過，故凶。功謂五，三四之正，離為明，故明功。孚于嘉吉，位正中也。注：位正中，故能成既濟之功。《中庸》曰：「君子之道，造端乎夫婦；及其至也，察乎天地。」拘係之，上窮也。注：繫於五則不窮。

The Image Commentary of the Book of Changes for the Hexagram of Following: The first line, "Official has changed," means following the right path brings good fortune; "Going out to meet others brings success," means there will be no loss. Hui Dong's commentary says: The sixth line at the top, when it moves down to the first position, attains the correct position, so following the right path brings good fortune; originally in the first position, the yao moves up to the top position and is attached to the nine in the fifth, so there is no loss. The second line, "Binding the young," means it cannot serve both sides. Commentary: Having already bound to the first line, it cannot simultaneously bind to the fifth line. The third line, "Binding the strong," means the mind has abandoned the lower position. Commentary: "Lower" refers to the first line. The fourth line, "Following brings gain," in terms of meaning it is ominous; "Faithfulness in the path" means the achievement is clearly manifested. Commentary: The image of death and mourning is in the Great Excess, so it is ominous; "Achievement" refers to the fifth line. After the third and fourth lines each return to their proper positions, they form the body of fire, which represents brightness, so the achievement is clearly manifested. The fifth line, "Faithfulness to the good brings good fortune," is because the position is both correct and central. Commentary: The position is correct and in the center, so it can achieve the accomplishment of the completion. The Doctrine of the Mean says: "The way of the gentleman begins in the relationship between husband and wife; when extended to its extreme, it becomes clear and discerning of heaven and earth." The sixth line, "Being bound," means being at the top and reaching the extreme. Commentary: As long as it is attached to the fifth line, it will not reach the extreme.

疏：「上居」至「不失」○上失位之初得正，故從正吉。初陰升上而繫於五，陰居上得位，故不失也。○「已係」至「與五」○此虞義也，虞惟以五為四為誤耳。○「下謂初」○五坎為志，初在下，故知下謂初也。○「死在」至「明功」○此虞義也。《大過》棺槨之象，故云死在大過。五多功，故功謂五。三四之正體離，離為日，故為明，明五之功，五為主故也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) The explanation refers to the passage from "Shang Ju" to "Bu Shi": The sixth line is originally out of its proper position, but when it moves down to the first position, it becomes correct, so following the right path brings good fortune. Originally in the first position, the yao (line) rises to the top and is connected to nine five, with a yin line in the upper position but in its proper place, so there will be no loss. The explanation from "Yi Xi" to "Yu Wu": This is Yu Fan's view, but Yu Fan mistakenly took nine five as nine four. The explanation "Xia Wei Chu": Nine five is in the Kan trigram, which represents the mind, and initial nine is below, so "Xia" refers to initial nine. The explanation from "Si Zai" to "Ming Gong": This is also Yu Fan's view. The hexagram Da Guo has the image of a coffin and shroud, so the image of death and mourning is in Da Guo. The fifth line often has achievements, so "gong" refers to nine five. The third and fourth lines, after returning to their proper positions, form the Li trigram, which represents the sun, so the meaning of "ming" is taken. What is clearly demonstrated is the achievement of nine five, because nine five is the main line of the hexagram.

○「位正」至「天地」○位正中，故為一卦之主而行中和，成既濟。引《中庸》者，陰之隨陽，猶婦之隨夫，夫夫婦婦而家道正，正家而天下定，即是既濟之事，故造端乎夫婦而極於天地也。○「繫於」至「不窮」○無應在上，故窮；繫於五，五為既濟之主，窮變通久，故不窮也。

The passage from "位正" to "天地": The fifth line of the hexagram is properly positioned and in the center, so it becomes the main line of the hexagram and implements the principle of harmony and balance, ultimately achieving the state of completion. Hui Dong cites the "Zhongyong" in his commentary because yin follows yang, just as a wife follows her husband. When the husband fulfills his role as a husband and the wife fulfills her role as a wife, the family is properly ordered. When the family is properly ordered, the world is at peace, which is exactly what the state of completion refers to. Therefore, the way of the gentleman begins with the relationship between husband and wife and reaches the heavens and earth. The passage from "系于" to "不穷": The sixth line at the top has no proper correspondence and is at the top of the hexagram, so it is in a state of limitation. Once it connects with the fifth line, which is the main line that achieves the state of completion, limitation leads to change, change leads to smoothness, and smoothness leads to longevity, so it is no longer limited.

山下有風，蠱，君子以振民育德。注：君子謂泰乾也。坤為民，初上撫坤，故振民。乾稱德，體頤養，故以育德。疏：此虞義也。泰，君子道長，故君子謂泰乾。坤為民，亦謂泰坤也。初之坤上，故撫坤，謂振撫坤民也。乾為龍德，故稱德。育，養也。四至上體頤，頤者，養也，故以育德也。

The Great Image of the Hexagram "Gǔ" (Guilt) says: "Under the mountain, there is wind; this is Gǔ. The superior person thus revives the people and cultivates virtue." Hui Dong's own commentary states: Here, the term "superior person" refers to the Qian line of the Hexagram "Tài" (Great Passage). The Kūn line represents the people, and the initial line of "Tài" moves upward to embrace the Kūn line, thus indicating the revival of the people. Qian can be called "de" (virtue), and the hexagram also contains the structure of "Yí" (Nourishment), so it is said to cultivate virtue. His own explanation: This is Yu Fan's interpretation. "Tài" is the hexagram in which the way of the superior person grows, so "superior person" refers to the Qian line of "Tài"; Kūn represents the people, and this also refers to the Kūn line of "Tài". The initial line of "Tài" moves upward to the Kūn position, thus indicating the nurturing of Kūn, which is to revive and care for the people represented by Kūn. Qian has the virtue of the dragon, so it can be called "de". "Yù" means to nurture. The fourth line to the top line of the "Gǔ" hexagram form the structure of "Yí", and "Yí" means to nurture, so it is said to cultivate virtue.

乾父之蠱，意承考也。注：承二也。二坎爻，坎為意，故意承考。乾母之蠱，得中道也。注：變而得正，故貞而得中道。乾父之蠱，終無咎也。注：上為終，無應而得位，故終無咎。裕父之蠱，往未得也。注：四陰柔故往未得。乾父用譽，承以德也。注：變二使承五，故承以德。二乾爻，故稱德。不事王侯，志可則也。注：三體坎為志。則，法也。

The Small Image Commentary of the Gua of蛊 says: The line Initial Six, "The father's蛊," refers to the mind continuing the father's legacy. Hui Dong's self-commentary explains that what is inherited is Nine Two. Nine Two is a line of Kan, which represents the mind, so the mind continues the father's legacy. Nine Two, "The mother's蛊," refers to obtaining the middle path. Self-commentary explains that it changes to a correct position, so it is both firm and conforms to the middle path. Nine Three, "The father's蛊," refers to ultimately having no fault. Self-commentary explains that the top line is the end, and although Nine Three has no correct corresponding line, it is in the proper position, so it ultimately has no blame. Six Four, "The father's蛊 with abundance," refers to moving forward without achieving anything. Self-commentary explains that Six Four is a yin and flexible line, so it moves forward without achieving anything. Six Five, "The father's蛊 with praise," refers to passing on virtue. Self-commentary explains that it causes Nine Two to change and ascend to Six Five, so it is passing on virtue; Nine Two is a line of Qian, so it is called virtue. Top Nine, "Not serving kings and princes," refers to its aspirations being worthy of emulation. Self-commentary explains that Nine Three is in the body of Kan, which represents the mind and aspirations; "then" means rule or standard.

疏：「承二」至「承考」○二乾爻，乾為父，故知承者二也。初乾父蠱而承考意，乾蠱之善者，此考之所以無咎也。○「變而」至「中道」○此虞義也。二失位故不可貞，今變而得正，是貞而得中道。經以失位言，故云不可貞；傳以得正言，故云得中道也。○「上為」至「無咎」○爻終於上，故上為終。以三得位，故雖無應於上而終無咎也。

The explanation of the passage is as follows: The part from "self-explanation" to "up to 'bearing the father's will'": The second line is a line of the Qian trigram, which symbolizes the father, so it is known that what is being supported is the second line. The first line governs the father's chaos and continues the father's will, which is an effective way of governing chaos, hence the father has no blame. The part from "change to" to "middle way": This is Yu Fan's interpretation. The second line is a yang line in a yin position, thus it is not in the correct position; now, after changing, it becomes correct and in the middle way. The line statement speaks about its incorrect position, hence it says "not correct"; the small image commentary speaks about its change to correctness, hence it says "middle way". The part from "upper line" to "no blame": In a hexagram, the sixth line is the final line, so "upper" refers to the end. Since the third line was originally in the correct position, even though it is at the top without a corresponding line, it still has no blame.

○「四陰」至「未得」○四應在初，初意承考，四裕父蠱，是陰柔不可與共事也，故初變往四則未得。言初與四不相得也。○「變二」至「稱德」○此虞義也。五已正，故變二使承五。不承以事而承以德，亦乾蠱之善者。乾為德，二乾爻，故稱德。經言譽，傳言德，皆謂變二承五，與二升五同也。○「三體」至「法也」○應在三，三體坎，坎為志。則，法也，《釋詁》文。君，高尚其事者，以其志之可則，亦謂上變應三而合於則也。

The explanation of the passage from "Four Yins" to "Not Attained": The correct corresponding line of six four is six at the beginning. Six at the beginning is fully devoted to following the father's will, but six four is lenient towards the faults left by the father. This shows that yin lines are not suitable for cooperation. Therefore, when six at the beginning moves to respond to six four, it gains nothing, indicating that the lines one and four do not harmonize. The explanation from "Change Two" to "Accomplish Virtue": This is Yu Fan's interpretation. Nine five is already in the proper position, so nine two must move to serve nine five. Not by specific achievements but by virtue, this is also a good way to deal with the situation of the hexagram. Qian represents virtue, and nine two is a line of the Qian trigram, so it is called virtue. The line statement says "praise," and the small image commentary says "virtue," both refer to nine two moving upward to serve nine five, which is the same as the idea of "two rising to five." The explanation from "Three Body" to "Method": The correct corresponding line of upper nine is nine three. Nine three is in the Kan trigram, which represents the mind. "Rule" is a standard, as found in the Er Ya. The so-called "ruler" refers to the one mentioned in the line statement who "highly values the matter." This is because his mind is sufficient to be a model, meaning that the upper line moves to respond to nine three and conforms to the standard.

澤上有地，臨，君子以教思無窮，容保民無疆。注：君子謂二。震為言，兌口講習，二升五，坎為思，剛浸而長，故以教思無窮。容，寛也，震為寛仁，坤為民，故容保民無疆矣。疏：《乾鑿度》九二為庸人，今以君子謂二者，二當升五得位，故稱君子也。震為言，兌口講習，教之義也。坎心為思，剛浸而長，有無窮之義，故以教思無窮。《說文》云：「容，受也。」容則能受，寛大之象，故曰容寛也。互體震，震春寛大行仁，故為寛仁。坤為民，以二撫坤，故容保民無疆。此兼虞義也。

The Great Image of the Hexagram "Approaching": "There is land over water, hence 'Approaching'; the superior man thus teaches and thinks without end, and embraces and protects the people without limit." Hui Dong's own commentary says: "The superior man" refers to the Nine in the Second. Zhen symbolizes speech, Dui represents the mouth and is associated with teaching and learning; when the Nine in the Second rises to the fifth position, it becomes Kan, which governs thought. The yang strength gradually increases, hence teaching and thinking have no end. "容" means wide, Zhen represents kindness and love, and Kun represents the people, hence embracing and protecting the people without limit. His own notes: According to the "Qian Zao Du," the Nine in the Second originally belonged to the category of "ordinary people," but here it is called the superior man because the Nine in the Second should rise to the fifth position and attain its proper place, hence it is called the superior man. Zhen represents speech, Dui (mouth) governs teaching and learning, together forming the meaning of "teaching." Kan represents the heart and governs thought, and the gradual increase of yang strength implies endlessness, hence "teaching and thinking without end." The "Shuo Wen" says "容, to receive," and being able to receive means being wide and generous, hence "容" means wide. The hexagram's mutual trigrams include Zhen, which belongs to spring, being wide and generous and practicing kindness, hence it is kindness. Kun represents the people, and with the Nine in the Second governing the Kun trigram, hence embracing and protecting the people without limit. This passage incorporates Yu Fan's interpretation.

咸臨貞吉，志行正也。注：二升五，四體坎為志，初正應四，故志行正。咸臨吉無不利，未順命也。注：坤為順，遯巽為命。陽當居五，陰當順從，今尚在二，故曰未順命。甘臨位不當也，既憂之咎不長也。注：失位故不當，動而成泰，故咎不長。至臨無咎，當位實也。注：初陽為實，四正應初，故當位實。大君之宜，行中之謂也。注：二者處中，行升居五，五亦處中，故行中之謂。敦臨之吉，志在內也。注：志在升二也。陰以陽為主，故志在內。

The Small Image Commentary of the Hexagram 临: The line Nine at the Beginning "咸临贞吉" indicates that the actions of the mind are in accordance with the right path. Hui Dong's note: When line 九二 ascends to the fifth position, line 六四 is in the position of Kan (water) and governs the mind. Line 初九 and line 六四 correspond directly, so the mind's actions are correct. The line Nine in the Second "咸临，吉无不利" indicates that it has not yet obeyed the command from above. Note: The trigram坤 represents obedience, while the trigram巽 in the Hexagram 遁 represents command. Yang should be in the fifth position, and Yin should obey. Now Yang is still in the second position, so it has not obeyed the command. The line Six in the Third "甘临" is due to an improper position, but "既忧之" means the calamity will not last long. Note: Line Six in the Third is in an improper position, so it is inappropriate. However, one movement leads to the Hexagram 泰, so the harm is not long-lasting. The line Six in the Fourth "至临无咎" indicates that it is in the proper position and full. Note: Line Nine at the Beginning is Yang, which represents reality. Line Six in the Fourth corresponds with line Nine at the Beginning, so it is in the proper position and full. The line Six in the Fifth "大君之宜" refers to the practice of the middle path. Note: Line Nine in the Second is in the middle of the lower trigram, and ascends to the fifth position. The fifth position is also in the middle of the upper trigram, so it is called "the practice of the middle." The line Six at the Top "敦临之吉" indicates that the mind is within. Note: Its intention is to enable line Nine in the Second to ascend. Yin follows Yang, so the mind is within.

疏：「二升」至「行正」○二升五則四體坎，坎為志，初四俱正而又相應，其志得行，故志行正也。○「坤為」至「順命」○四陰互兩坤，故坤為順；遯巽為命，據旁通也。「陽當居五」以下，荀義也。陽居五則四陰順從，今陽息在二，陰猶用事，故未順命，蓋既濟之功猶未成也。○「失位」至「不長」○三失位無應，故有憂；陽息成泰，天地交，故咎不長。咎不長則吉，猶消不久則凶也。

From the passage, the explanation of "two rises" to "correct conduct": Nine in the Second rises to the fifth position, and Six in the Fourth is then within the body of Kan, which represents the mind and will. Nine at the Beginning and Six in the Fourth are each in their proper positions and mutually responsive, so their wills can be carried out. Therefore, the mind and will are properly conducted. The explanation of "Kun as" to "following the mandate": The upper four yao of the hexagram Lin form two Kun, so Kun represents following. As for taking the hexagram Duan's Xun as the mandate, this is using the image from the hexagram that is related by mutual transformation. The statement "Yang should be in the fifth position" is from Xun Shuang: Yang in the fifth position, the four yao of Yin will naturally follow. Now Yang has only risen to the second position, and Yin is still in power, so it is said that the following of the mandate has not yet been achieved, because the completion of the state of Ji Ji has not been reached. The explanation of "loss of position" to "not long": Six in the Third has lost its position and has no corresponding yao, so it causes worry. When Yang rises and forms the hexagram Tai, heaven and earth communicate, so the misfortune does not last long. The misfortune not lasting long is a good omen, just as the retreat of Yang does not last long is a bad omen.

○「初陽」至「位實」○《京房易傳》曰：「陽實陰虛。」故初陽為實。四正故當位，應初故云實也。○「二者」至「之謂」○此荀義也。二五中也，以二升五，故曰行中之謂。初四皆正，故曰行正；二五皆中，故曰行中也。以義言之，知臨而言行中者，舜之大知用其中於民，是其義也。○「志在」至「在內」○此九家義也。二因三升五，坎為志，故志在升。二陰無主，以陽為主，故上得過其應，因三以升五。二在內，故曰志在內也。

The passage explaining from "Initial Yang" to "Position is Real": The "Jing Fang Commentary on the Changes" says "Yang is real and Yin is empty," so the Yang of the first line is real. The fourth line is Yin in a Yin position, so it is in the proper place; also, it corresponds with the first line, so it is called "real." The passage explaining from "Two" to "is called": This is Xun Shuang's explanation. Both the second and the fifth lines are in the central position, so moving from the second to the fifth is called "acting in the center." Both the first and the fourth lines are in proper positions, so it is called "acting uprightly"; both the second and the fifth lines are in the central position, so it is called "acting in the center." In terms of meaning, the fifth line's statement is "knowing to govern," while the "Small Image Commentary" says "acting in the center." This is similar to the "Doctrine of the Mean," which says that Shun used great wisdom to apply the middle way to the people. This is the meaning. The passage explaining from "Aspiration is" to "within": This is the explanation from the Nine Schools of the Changes. The second line rises to the fifth position with the help of the third line. The trigram Kan represents the mind and aspirations, so the aspiration is to rise. The sixth line is Yin in a high position and has no dominant force, so it must be guided by Yang. Therefore, it can transcend its original corresponding line and use the strength of the third line to enable the second line to rise to the fifth. The second line is within the inner trigram, so the aspiration is within.

風行地上，觀，先王以省方觀民設教。注：先王謂乾。巡守曰省，坤為方，為民，以乾照坤，故以省方觀民設教。疏：《京房易積笇》曰：「易含萬象。」彖言明堂禘祭，此又言省方觀民，要而言之則一也。古者聽朔朝廟、頒政令、朝諸侯，皆於明堂。彖詞「觀盥而不觀薦」，是尊祖以配天之事；彖傳「神道設教」，是法天以治民之事。天子巡守則為宮三百步，壇十有二尋，加方明其上。方明者，放乎明堂之制也。

The Great Image of the Hexagram "Observing" states: "Wind moves over the earth, observing; the former kings thus went to inspect the land and observe the people to establish teachings." Hui Dong's self-commentary says: "The former king" refers to Qian. When the Son of Heaven tours the states of the feudal lords, it is called "inspecting." The earth (Kun) takes the image of the four directions and the people. With Qian shining over Kun, it is said that the Son of Heaven tours the four directions, observes the people, and establishes teachings. In his own notes, he says: The "Jing Fang Yi Ji Xue" states, "The Book of Changes contains myriad images of things." The "Observing" hexagram's hexagram statement discusses the Bright Hall and the ancestral sacrifice, while the Great Image talks about inspecting the land and observing the people. In the end, they are essentially the same thing. In ancient times, the Son of Heaven would announce the new moon at the temple, issue edicts, and receive the homage of the feudal lords, all taking place in the Bright Hall. The hexagram statement "Observing the washing but not the offering" refers to honoring ancestors to be paired with Heaven; the "Commentary on the Judgment" "establishing teachings by the way of the divine" refers to imitating Heaven to govern the people. When the Son of Heaven toured, he built a palace of three hundred paces square, set up a platform twelve zhou wide, and on top of the platform placed the "Fangming" vessel. The so-called "Fangming" was made in imitation of the form of the Bright Hall.

孟子「齊有泰山明堂」，荀子曰「築明堂於塞外而朝諸侯」，皆方明之類。後世以其制如明堂而名之明堂，祀六天上下四方，《月令》謂之天宗，虞謂之六宗。故《堯典》舜禋六宗而覲四嶽群牧，《覲禮》周祀方明而覲公侯伯子男，其義一也。艮為宮闕，有明堂方明之象，故既取類於禘祭，又比義於巡方。乾為先，為王，故為先王。《淮南子》曰：「禹南省方。」高誘注云：「巡守為省，省視四方也。」坤為方，九家《說卦》文。乾為大明，以乾照坤，省方之象，故以省方觀民設教也。

The Classic of Mencius records that the state of Qi had a Bright Hall at Mount Tai, and the Classic of Xunzi says, "Build a Bright Hall outside the frontier to hold court with feudal lords," both belonging to the category of Fangming. Later generations named it Bright Hall because its structure resembled that of a Bright Hall, using it for worshiping the six heavens and the gods of the upper and lower directions. The Book of Rites, Monthly Orders, calls it "Tianzong," and in the time of Yu the Great and Shun, it was called "Liu宗." Therefore, the Book of Documents, Yao's Classic, records that Shun performed a ceremonial sacrifice to the six heavens and received the ministers of the four directions, while the Rites of the Zhou Dynasty, the Ceremony of the Audience, records that the Son of Heaven worshipped Fangming and received the dukes, marquises, viscounts, counts, and viscount-barons. The meaning of both is the same. Gen symbolizes palace gates and contains the image of Bright Hall and Fangming, so the Hexagram of Guaan can be compared to the ancestral sacrifice and also derive meaning from the royal inspection of the four directions. Qian represents "first" and also "king," so together they form "the former king." The Huainanzi says, "Yu toured the southern provinces," and Gao You's commentary states, "Touring and inspecting is called 'sheng,' meaning to examine the four directions." Kun represents the direction, as stated in the nine families' version of Shuogua. Qian represents great brightness, and with Qian illuminating Kun, it is exactly the image of touring the four directions, so it is said to inspect the four directions, observe the people's conditions, and establish education and moral guidance.

初六童觀，小人道也。注：陰消之卦，故小人道。窺觀女貞，亦可醜也。注：坤為丑。觀我生進退，未失道也。注：三欲進觀於五，四既在前而三故退，未失道也。觀國之光，尚賓也。注：助祭尚賓。觀我生，觀民也。注：為民所觀。觀其生，志未平也。注：坎為志，為平，上來之三，故志未平。

The Small Image Commentary of the Hexagram 41 (Observing): The line "Childlike observation" at the beginning is the way of the petty person. Hui Dong's note: The hexagram Observing is one that indicates the decline of yin and the increase of yang, so it is called the way of the petty person. The line "Peeping observation, the woman remains chaste" may also be considered as shame. Note: The earth element takes the image of shame. The line "Observing my life, advancing or retreating" is not deviating from the correct path. Note: The line six three wishes to advance and observe the line nine five, but the line six four is ahead of it, so six three retreats, thus not losing the correct path. The line "Observing the brightness of the state" is to value the ceremony of receiving guests. Note: The feudal lords come to assist in the sacrifice and are honored with the ceremony of guests. The line "Observing my life" is to observe the people's conditions. Note: The line nine five is also the object of the people's observation. The line "Observing his life" is the mind not yet settled. Note: The water element governs the mind and also governs peace; the top line comes down to the third position, so the mind is not yet settled.

疏：「陰消」至「人道」○初失位而經言小人無咎者，以觀為陰消之卦，小人道長，故云小人道也。○「坤為丑」○此虞義也。《太玄》曰：「晝以好之，夜以丑之。」《詩·牆有茨》云：「中冓之言，不可道也；所可道也，言之丑也。」薛君章句云：「中冓，中夜也。」乾為晝，故為好；坤為夜，故為丑。女子以貞為行，而窺觀，故云亦可醜也。

From his commentary, the part he explains refers to the section from "Yin Elimination" to "Human Conduct": Initially, the first line is out of its proper position, yet the line statement says "the small person has no blame." This is because the hexagram "Observing" belongs to the category of Yin eliminating Yang. The way of the small person is precisely in its growth, so this is considered the way of the small person. Regarding his explanation of "Kun corresponds to Chou," this is Yu Fan's interpretation. The "Ta Xuan" says "daytime takes it as good, nighttime takes it as Chou." The "Book of Songs, Yong Feng, Qiang You Ci" says: "Words spoken in the inner chamber, cannot be spoken; what can be spoken, is considered shameful." Xue Jun's "Han Shi Zhang Ju" explains "inner chamber" as midnight. Qian represents daytime, so it takes the meaning of "good"; Kun represents nighttime, so it takes the meaning of "Chou." A woman, who should maintain chastity as her way of standing upright, yet looks through a door crack, thus it is also considered shameful.

○「三欲」至「道也」○此荀義也。陰當承陽，故進觀於五；四近於五而在三前，三故退。進退皆得，故未失道，乾為道也。○「助祭尚賓」○《周語》祭公謀父曰：「甸服者祭，侯服者祀，賓服者享，要服者貢，荒服者王。」韋昭注云：「皆所以貢助祭於廟。」《孝經》所謂「四海之內，各以其職來祭」，是助祭尚賓之事。虞注據《詩》曰「莫敢不來賓，莫敢不來王」，是其義也。

The passage from "San Yu" to "Dao ye": This is Xun Shuang's explanation. Yin should serve Yang, so the line six in the third should ascend to observe the nine in the fifth. However, the line six in the fourth is closer to the nine in the fifth and comes before the line six in the third, so the line six in the third yields. Being able to advance or retreat is appropriate, so it is said that there is no loss of the Dao, and Qian is the Dao. The passage "Zhu Ji Shang Bin": The "Zhou Yu" in the "Guoyu" records Ji Gong Mou Fu saying, "The territory of the dianfu presents sacrifices, the territory of the houfu presents offerings for ancestral worship, the territory of the binfu presents feasts, the territory of the yao fu presents tribute, and the territory of the huangfu comes to pay homage." Wei Zhao's commentary says, "All these are offerings used to assist in the ancestral sacrifices." The "Xiaojing" says, "Within the four seas, each according to their duties comes to perform sacrifices," which is precisely about assisting in sacrifices and emphasizing the ritual of guests. Yu Fan's commentary is based on the "Shijing" lines "Mo Gan Bu Lai Bin, Mo Gan Bu Lai Wang," which also conveys the same meaning.

○「為民所觀」○彖傳「大觀在上，中正以觀天下」，皆是為民所觀，又皆指五，故此觀民亦為民所觀。唯大象「觀民設教」，乃是上觀下之事也。○「坎為」至「未平」○此虞義也。坎心為志，水為平。三失位嫌於有咎，上之三補過，故志未平。

The explanation of the phrase "being observed by the people" refers to the Commentary on the Judgment stating "Great observation is at the top, with uprightness and correctness to observe the world," which discusses being observed by the people, and all of this refers to the nine in the fifth position. Therefore, the "observing the people" in the Minor Commentary of the fifth line is also about being observed by the people. Only the "observing the people and establishing education" in the Great Commentary refers to the superior observing the inferior. The explanation from "Kan represents" to "not yet peaceful" is Yu Fan's interpretation. Kan represents the heart, so it governs the mind; Kan represents water, and when the water surface is level, it signifies peace. The sixth line in the third position is out of its proper place, suggesting a risk of error, and the ninth line at the top takes its place in the third position to correct this error, meaning the mind has not yet become peaceful.

雷電噬嗑，先王以明罰飭法。注：雷電噬嗑，威而明也。先王謂乾上，離為明，坎為罰，為法。飭，正也。上之三折獄，故以明罰飭法。疏：雷為威，電為明，雷電合而章，是威而明也。上本乾也，乾為先，為王，故先王謂乾。上體離，互坎，故離為明，坎為罰，為法。飭，古敕字，古又作飾。《雜卦》曰：「蠱則飾也。」高誘《呂氏春秋》注云：「飾讀為敕。」敕，正也。王弼從俗作敕，非也。上之三得正而折四獄，故以明罰飭法也。

The Great Image of the Hexagram Shèi (噬嗑) says: "Thunder and lightning strike, the former kings thus clarified punishments and regulated laws." Hui Dong's self-commentary states that thunder and lightning combine to form the Hexagram Shèi, indicating both authority and clarity. "Former kings" refers to the top line of the trigram Qian, which is associated with brightness, while Kan represents punishment and legal codes. "Chì" means to correct or regulate. The top line descends to the third position to decide legal cases, hence clarifying punishments and regulating laws. In his own explanation, Hui Dong says that thunder represents authority and lightning represents clarity, as stated in the Commentary on the Judgment: "Thunder and lightning combine to clarify." This reflects both authority and clarity. The top line originally belongs to Qian, which represents "first" and "king," so "former kings" refers to Qian. The upper trigram is Li, and the interacting trigrams include Kan, hence Li represents clarity and Kan represents punishment and law. "Chì" is an ancient form of "chì" (to command), and in ancient times it was also written as "shì." The Miscellaneous Hexagram Commentary says, "Gǔ then decorates," and Gao You's annotation of the "Lüshi Chunqiu" says, "shì is read as chì," meaning to command or correct. Wang Bi followed the common version and wrote "chì," which is incorrect. The top line descends to the third position and attains the correct position, thus deciding the legal matters represented by the fourth line, hence clarifying punishments and regulating laws.

屨校滅止，不行也。注：否坤小人，以陰消陽，「其亡其亡」，故五變滅初，坤殺不行也。噬膚滅鼻，乘剛也。注：乘初剛。遇毒，位不當也。注：不正故遇毒。利艱貞吉，未光也。注：為五陰所弇，故未光。貞厲無咎，得當也。注：變之正，故得當。何校滅耳，聰不明也。注：坎為聰，離為明，坎滅則離壞，故聰不明。

The Small Image Commentary of the Shexi hexagram: The first line "The shoe restraint prevents movement" means that he cannot move. Hui Dong's note: In the Pu hexagram, the earth element represents small people who eliminate the yang. Therefore, the line nine at the fifth position says "Its loss, its loss." Now, with the fifth line changing and eliminating the first line, the killing power of the earth element is no longer effective. The second line "Biting the flesh and losing the nose" is because of overpowering a strong line. Note: The second line is on top of the first line's strong line. The third line "Meeting poison" is due to improper position. Note: The third line is not in the correct position, so it meets poison. The fourth line "Beneficial to be persevering and upright" is because virtue is not yet great. Note: The fourth line is obscured by the fifth line's yin, so it cannot be great. The fifth line "Uprightness is dangerous but without blame" is because of proper position. Note: Changing to return to the correct path, so it is proper. The top line "The restraint is on the head and the ear is destroyed" is because of unclear hearing. Note: The kan element represents hearing, and the li element represents sight. If kan is destroyed, the li element also suffers damage, hence the ear is not clear.

疏：「否坤」至「行也」○此虞義也。《繫下》說此爻曰：「小征而大誡，此小人之福也。」小人謂否初，故云否坤小人。否本消陽之卦，九五曰「其亡其亡」，謂消四及五，今五下滅初，坤殺不行，故無咎也。○「乘初剛」○二無應於上而沒坎下，又乘初剛。凡柔乘剛皆不利，以其得正，故無咎也。○「不正故遇毒」○遇毒猶遇罪，謂悔吝之類。《參同契》曰「纖介不正，悔吝為賊」是也。○「為五」至「未光」○凡陽為陰弇，皆曰未光，屯萃之九五是也。四弇於五，故曰未光。○「坎為」至「不明」○聰屬耳，明屬目，故坎為聰，離為明。上滅坎則離體亦壞，故云聰不明。鄭氏云「目不明，耳不聰」是也。

This is Yu Fan's explanation. The Great Treatise below explains this line: "A small punishment and a great warning, this is the fortune of a small person." The term "small person" refers to the first line of the "Pu" hexagram, so the commentary says "Pu坤 small person." The "Pu" hexagram is one of yin overcoming yang, and its fifth line says "its loss, its loss," indicating that yin has reached the fourth line and is about to reach the fifth. Now, with the fifth line descending to eliminate the first line, the killing power of the earth element (Kun) is no longer effective, hence there is no blame. Regarding the explanation "riding on the initial strong line," the second line is above and has no corresponding line, sinking below the body of Kan, and is riding on the strong line of the first line. Whenever a flexible line rides on a strong line, it is unfavorable, but since it is properly positioned, there is no blame. Regarding the explanation "not proper, hence encountering poison," encountering poison is like encountering punishment, referring to regret and hardship. The "Cantongqi" says "even the slightest imperfection brings regret and hardship," which is exactly this meaning. Regarding the explanation from "as the fifth" to "not bright," whenever yang is covered by yin, it is called "not bright." The fifth lines of the "Zun" and "Cui" hexagrams are examples. The fourth line is covered by the fifth line, hence it is called "not bright." Regarding the explanation from "Kan represents" to "not bright," hearing belongs to the ear, seeing belongs to the eye, hence Kan represents hearing, and Li represents seeing. When the top line eliminates Kan, the body of Li is also destroyed, hence the ear is not bright. Zheng Xuan says "the eye is not bright, the ear is not bright," which is exactly this meaning.

山下有火，賁，君子以明庶政，無敢折獄。注：君子謂乾，離為明，坤為庶政，故明庶政。坎為獄，三在獄得正，故無敢折獄。噬嗑四不正，故利用獄也。疏：君子謂乾，亦指九三。坤謂泰坤也。坤為眾，故為庶；為事，為業，故為政。坤上之乾二體離，離為明，故以明庶政。坎為獄，三正體坎，故在獄得正。無敢折獄，謂上無敢來折三也。噬嗑四不正，故上之三蔽四成豐，折獄致刑，義見噬嗑也。

The Great Image of the Hexagram Zhen: "Mountains beneath fire, Zhen; the superior man uses clarity to govern myriad affairs, and dares not decide legal cases." Hui Dong's self-commentary says: "The superior man" refers to Qian. Li represents brightness, and Kun represents numerous affairs, so it explains the thorough examination of various government affairs. Kan symbolizes prison, and nine three is in the prison and is in the correct position, so it says one dares not decide legal cases. In the Hexagram Shihe, nine four is not in the correct position, so there it says it is advantageous to use prison. His own explanation says: "The superior man" refers to Qian, specifically nine three. Here, Kun refers to the Kun of the Hexagram Tai. Kun represents multitude, so it is extended to "myriad"; Kun also represents affairs and business, so it is extended to "affairs." The Kun of Tai moves down to the second position of Qian to form the body of Li, which represents clarity, so it explains the thorough examination of myriad affairs. Kan represents prison, and nine three is in the correct position and is in the body of Kan, so it says being in prison and being correct. "Dares not decide legal cases" means the top line dares not descend to decide nine three. In Shihe, nine four is not in the correct position, so there the top line descends to the third position, obscuring nine four, forming Feng, and deciding legal cases and applying punishment. Its meaning has already been explained in Shihe.

舍車而徒，義弗乘也。注：初為士，故義弗乘。賁其須，與上興也。注：震為興，三二同德，五上易位，則皆得其應，故與上興。永貞之吉，終莫之陵也。注：與二同德，故終莫之陵。六四當位疑也，匪寇昬冓，終無尤也。注：坎為疑，當位承陽故疑，守正待應，故終無尤。六五之吉，有喜也。注：五變之陽，故有喜，凡言喜慶皆陽爻。白賁無咎，上得志也。注：上之正得位體既濟，故曰得志，坎為志也。

The Image Commentary of the Book of Changes for the Hexagram of Ornamentation: The first line, "Abandoning the carriage and walking on foot," indicates that according to propriety, one should not ride in a carriage. Hui Dong's commentary states: The first line represents a gentleman, so according to propriety, he should not ride in a carriage. The second line, "Ornamenting the beard," indicates that it rises together with the above. Commentary: The trigram Zhen (Thunder) is the master of rising, and the third line and the second line are both in proper position and share the same virtue. The fifth line and the top line exchange positions, so the two lines correspond with each other, hence rising together with the above. The third line, "Everlasting uprightness brings good fortune," indicates that it is ultimately not subject to being overpowered. Commentary: The third line and the second line share the same virtue, so ultimately no one can overpower it. The fourth line, "Being in proper position brings doubt," "Not a robber, but a confused and licentious act," indicates that there is ultimately no mistake. Commentary: The trigram Kan (Water) represents doubt, and the fourth line is in proper position and above it is a yang line, hence the doubt arises; it maintains correctness and waits for the proper response, so ultimately there is no mistake. The good fortune of the fifth line is due to joy. Commentary: The fifth line becomes a yang line, hence there is joy; all mentions of joy and celebration refer to yang lines. The top line, "White ornamentation brings no blame," indicates that the superior person achieves his will. Commentary: The top line changes to return to correctness and proper position, and the whole hexagram becomes the form of the hexagram of Completion, hence achieving his will; the trigram Kan represents the mind and will.

疏：「初為」至「弗乘」○禮唯大夫不徒行，初為士，故云義弗乘也。《尚書大傳》曰：「古之命民，能敬長憐孤，取舍好讓，舉事力者，命於其君，得命然後得乘飾車駢馬，未有命者不得乘，乘者有罰。」若然，命士亦得乘飾車駢馬，今士未有命，故云義弗乘也。○「震為」至「上興」○震起故為興。三二得位，故同德；五上易位成既濟，則三二皆得其應，故曰與上興也。

The passage explains that the person is commenting on the section from "Initial Line" to "Not Riding" in the text. According to the rites, only officials of the rank of大夫 (a noble rank) are allowed to travel by carriage when going out, but the status of the First Line is that of a commoner (士). Therefore, according to propriety, he should not ride in a carriage. The "Great Transmission of the Book of Documents" states: "In ancient times, those who received the mandate of heaven could respect elders, care for orphans and the young, act with humility in matters of giving and taking, and be capable in their duties. They would be given a mandate by the king, and only after receiving this mandate could they ride a decorated carriage and drive a pair of horses. Those who did not receive the mandate were not allowed to do so, and those who did would be punished." According to this, a commoner who has received the mandate may ride a decorated carriage with a pair of horses. However, the commoner in question has not yet received the mandate, so according to propriety, he should not ride in a carriage. The passage then comments on the section from "Zhen (Thunder)" to "Upper Rise." Zhen has the meaning of movement, so it is associated with "rise." The Nine in the Third and the Six in the Second are in their proper positions, so they are said to share the same virtue. When the Five and the Upper exchange positions, they form the hexagram of "Completion," meaning that the Third and the Second lines are each in harmony with their corresponding lines, so they are said to rise together.

○「與二」至「之陵」○此虞義也。三與二皆得位而無應，二乘初，四乘三，嫌有陵之者；五上易位，終獲其應，故云終莫之陵，上為終也。○「坎為」至「無尤」○六居四為當位，四乘三為乘陽，四體坎，故疑，疑於乘陽也。然正應在初，守正待應，故終無尤。尤，過也。四本坤，坤代終，故云終也。

The explanation from "With Two" to "Of the Hill": This is Yu Fan's interpretation. Nine in the Third and Six in the Second are both in proper positions but each lacks a proper corresponding line. Six in the Second is above Nine at the Beginning, and Six in the Fourth is above Nine in the Third, seeming to have an overbearing appearance. However, when Five and the Top Line exchange positions, each line finally finds its corresponding line, so it is said that ultimately no one can overbear. "Finally" refers to the Top Line. The explanation from "Kan Represents" to "Without Blame": A yao in the Fourth position is in proper place. Six in the Fourth is above Nine in the Third, thus riding on a yang line, and since Six in the Fourth is in the body of Kan, there is doubt. The doubt is precisely about riding on a yang line. However, its proper corresponding line is Nine at the Beginning, so it waits in proper position for the corresponding line, thus ultimately having no fault. "Fault" is the meaning of "you." Six in the Fourth originally belongs to坤, and坤 has the meaning of taking the place of the end, so it is said "finally."

○「五變」至「陽爻」○此虞義也。《說文》曰：「吉，善也。」乾元善之長，乾吉坤凶，故凡爻辭言吉者皆變之陽也。虞注損六四曰：「陽在五稱喜。」今五變之陽，故有喜。又注晉、睽六五曰：「乾為慶。」故云凡言喜慶皆陽爻也。○「上之」至「志也」○此虞義也。上變之正，故云得位；五上易位，故體既濟，其志得行，故云得志。五上變體坎，故坎為志也。

The passage explaining from "Wu Bian" to "Yang Yao" refers to Yu Fan's interpretation. The "Shuo Wen" says "Ji means goodness." The original of Qian represents the beginning of all good qualities, and Qian governs good fortune while Kun governs misfortune. Therefore, any line statement that mentions "good fortune" must be transformed into a Yang line. Yu Fan explained in his commentary on the line six in the fourth of "Xin" that "a Yang line in the fifth position is called joy." Now, since line six in the fifth position becomes a Yang line, there is joy. He also explained in his commentary on the line six in the fifth of "Jin" and "Kui" that "Qian governs celebration," so Hui Dong said that any mention of joy or celebration refers to a Yang line. The passage explaining from "Shang Zhi" to "Zhi Ye" also refers to Yu Fan's interpretation. When the top line changes and returns to its proper position, it is said to be in the right place; when the fifth and top lines exchange positions, the whole hexagram becomes the form of "Ji Ji," and its aspirations can be carried out, so it is said to have achieved its aspirations. After the fifth and top lines change, they form the body of Kan, so it is said that Kan governs aspirations.

山附於地，剝，上以厚下安宅。注：上謂乾，上艮為厚，坤為下，為安，艮為宅。君子德車，民所載，故以厚下安宅。疏：上本乾也，天尊故謂之上，以其失位，故不稱君子。艮積坤上，故為厚；坤卑在下，故為下；陰稱安，故為安；艮為居，故為宅。經曰「君子德車」，象曰「民所載也」，民安則君安，是厚下安宅之義也。

The Great Image of the Hexagram "Splitting": "Mountains attached to the earth, splitting; the superior person cultivates the people and establishes a dwelling." Hui Dong's self-commentary says: "The 'superior person' refers to Qian. The upper trigram is Gen, which governs thickness, while Kun represents the lower and stability, and Gen represents a dwelling. The line statement of the top line says 'the gentleman's virtuous carriage,' and the Small Image Commentary says 'what the people carry.' Therefore, it signifies the idea of treating the people with thickness and securing the dwelling. In his own explanation: the top line originally belongs to Qian, which is the heavenly position and thus called 'superior.' However, because it is out of its proper position, it is not called the gentleman. Gen is piled on top of Kun, thus taking the meaning of thickness; Kun is humble and located below, thus representing the lower; Yin is static, thus representing stability; Gen represents a place to dwell, thus representing a dwelling. The line statement of the top line says 'the gentleman's virtuous carriage,' and the Image Commentary says 'what the people carry.' When the people are stable, the ruler is also stable. This is the meaning of treating the people with thickness and securing the dwelling."

剝床以足，以滅下也。注：陽在下，滅於坤，故以滅下。剝床以辯，未有與也。注：五失位，故未有與。剝之無咎，失上下也。注：上下四陰。剝床以膚，切近災也。注：觀五坎爻，坎為災，消觀及剝，四又近之，故切近災。以宮人寵，終無尤也。注：艮為終，變之正，故終無尤。君子德車，民所載也。注：坤為民，為載。小人剝廬，終不可用也。注：坤為用。

The Small Image Commentary of the Hexagram of Splitting: The line "peeling the bed from the foot" refers to peeling starting from below. Hui Dong's note: Yang originally occupies the lower position, but now it is peeled by the Earth, so it is peeling from below. The line "peeling the bed from the knee" refers to the absence of an interacting line. Note: The line six in the second is not in a position to interact because the line five has lost its position. The line "peeling without blame" refers to being opposed by the lines above and below. Note: The terms "above" and "below" refer to the other four yin lines. The line "peeling the bed from the skin" refers to the calamity being close at hand. Note: The fifth line of the Hexagram of Observing is a line of Water, and Water represents calamity; the yin is diminishing the Hexagram of Observing and reaching the Hexagram of Splitting, and the line six in the fourth is close to the fifth position, so the calamity is imminent. The line "using the palace woman's favor" refers to ultimately having no fault. Note: The Mountain represents completion, and the line five changing to the correct position results in ultimately having no fault. The line "the gentleman's virtuous carriage" refers to being carried by the people. Note: Earth represents the people and also carrying. "The petty person peeling the house" refers to ultimately being incapable of being used. Note: Earth represents usage.

疏：「陽在」至「滅下」○乾初九象傳曰：「潛龍勿用，陽在下也。」陽在下，為坤所滅，故以滅下。○「五失」至「有與」○陰陽相得為與，故鄭注咸彖傳曰：「與猶親也。」二應五，五蔑貞，是失位也，兩陰無應，故未有與也。○「上下四陰」○上謂四五，下謂初二。剝不得言無咎，四陰皆欲剝陽，三獨應上，此剝之所以無咎，由與上下四陰違失故也。○「觀五」至「近災」○凡言災者，坎也，觀五坎爻，故為災。《繫下》云：「四多懼，近也。」近之謂近於五，故云切近災也。

He explains the passage from "Yang in" to "extinguishing below": The "Small Image Commentary" of the first line of the Qian hexagram says, "A hidden dragon does not act, because Yang is in the lower position." Yang originally occupies the lower position, but is stripped away by the K'un, so it is said to be stripped from below. He explains the passage from "five losses" to "with": When Yin and Yang are in mutual harmony, it is called "with." Therefore, Zheng Xuan comments in the "Commentary on the Judgment" of the Xian hexagram that "with means intimacy." The second line should correspond with the fifth line, but the fifth line has the phrase "disregard the correct course," which is a loss of position. Since the two Yin lines cannot correspond, there is no line that is in harmony. He explains the phrase "upper and lower four Yins": The upper refers to the fourth and fifth lines, and the lower refers to the first and second lines. The hexagram of Bao should not say "no blame," because the four Yin lines all seek to strip away Yang. Only the third line corresponds with the top line, so the third line has no blame, precisely because it is separate from the four Yins above and below. He explains the passage from "observe the fifth" to "near disaster": All references to "disaster" take their image from Kan. The fifth line of the Guan hexagram is a line of the Kan trigram, so it is associated with disaster. The "Great Treatise" says, "The fourth line is full of anxiety, because it is close to the position of the ruler." "Close" means near the fifth position, so the disaster is near.

○「艮為」至「無尤」○艮成始成終，故為終。五失位，動成觀，是變之正，故終無尤。尤，過也。○「坤為民為載」○坤為民，《說卦》文。坤為地，地，萬物載焉，又為大轝，轝所以載物，故為載。荀子曰：「馬駭輿則君子不安輿，庶民駭政則君子不安位。」民載於德車，厚下安宅，君民俱安，故曰民所載也。○「坤為用」○消艮為坤，故坤為用。小人勿用，故終不可用。

The explanation regarding "Geng as" to "no blame": Geng has already formed the beginning of all things, and also the end of all things, so it takes the meaning of "end." The sixth line in the fifth position is out of place, and once it moves, it becomes "Observation," which is a transformation back to the correct state, so in the end there is no mistake. "Blame" refers to a mistake. The explanation regarding "Kun as people and as carrier": "Kun as people" comes from "Shuo Gu" (Explanation of the Hexagrams). Kun is Earth, and the great earth carries all things; Kun is also a big cart, which is used to carry things, so it takes the meaning of "carrying." Xunzi said: "Horses are startled by the cart, and the gentleman on the cart is uneasy; the people are startled by the government, and the gentleman in position is uneasy." The people are carried by the virtuous cart; those above treat the people kindly and secure their dwellings, so both the ruler and the people are at peace, hence it is said "the people are carried." The explanation regarding "Kun as utility": When Geng further diminishes, it becomes Kun, so Kun governs utility. The line statement says "small people should not be used," hence in the end they should not be appointed.

雷在地中，復，先王以至日閉關，商旅不行，后不省方。注：先王謂乾初。至日，冬至之日。坤闔為閉關，巽為商旅，為近利市三倍，遘巽伏初，故商旅不行。遘象曰「后以施命誥四方」，今隱復下，故后不省方。復為陽始，遘則陰始，天地之始，陰陽之首。已言先王，又更言後。後，君也。六十四卦唯此重耳。

The Great Image of the Hexagram "Fu" says: "Thunder beneath the earth, Fu; the former kings closed the borders on the winter solstice, merchants did not travel, and the sovereign did not visit the regions." Hui Dong's own commentary says: "The former king" refers to the first line of Qian. "The winter solstice" is the day of the winter solstice. Kun has the meaning of closure, so it is about closing the borders; Xun governs merchants and also "nearby profits are threefold." The Xun trigram in the Hexagram "Gou" is hidden in the first position, so merchants do not travel. The Great Image of the Hexagram "Gou" says "the sovereign issues commands to the four directions," but now this meaning is hidden beneath the Hexagram "Fu," so the sovereign does not visit the regions. "Fu" is the beginning of yang energy, while "Gou" is the beginning of yin energy. One is the beginning of heaven, the other the beginning of earth, representing the beginning of yin and yang. Previously it mentioned "the former king," and later it mentions "the sovereign." "The sovereign" is the ruler. Among the Great Images of the sixty-four hexagrams, this is the only instance where both "the former king" and "the sovereign" appear together.

疏：此虞義也。乾息於初，乾為先，為王，故先王謂乾初。復十一月卦，故云至日。冬至之日，闔戶謂之坤，故坤為閉關，謂復坤也；巽為遘巽也。《考工記》曰：「通四方之珍異以資之謂之商旅。」虞於兌九四注云：「巽為近利市三倍，故稱商。」「為近利市三倍」，《說卦》文。復震在上，故遘巽伏初，為商旅而伏震初，故商旅不行。夏至之日，后以施命誥四方，今遘巽隱在下，故后不省方也。

This is Yu Fan's explanation. The energy of Qian arises in the first position. Qian represents "first" and "king," so "the first king" refers to the first line of Qian. The hexagram Fu is the hexagram of the eleventh month, so it is said "at the time of the solstice," meaning the winter solstice. The Great Treatise says "closing the door is called Kun," so Kun governs closing the gate, here referring to the body of Fu; as for Xun, it refers to the body of Gou. The Records of the Artificers say: "The precious goods that circulate throughout the four directions for people to use are called merchants." Yu Fan's commentary on Dui nine four says: "Xun governs near profit, three times the profit, so it is called merchant." "Governing near profit, three times the profit" comes from the Discourse on the Hexagrams. In the hexagram Fu, Zhen is above Kun, so the body of Gou's Xun is hidden in the first position; originally the image of merchants is hidden below Zhen's first line, so merchants do not travel. On the summer solstice, the sovereign issues commands to the four directions, but now the body of Gou's Xun is hidden below, so the sovereign does not tour the four directions.

復一陽生，故為陽始；遘一陰生，故為陰始。復一陽，乾也；遘一陰，坤也。乾為天，坤為地，故云天地之始。首亦始也，故云陰陽之首。後，君也，《釋詁》文。乾坤消息之卦，消息君也，故已言先王，又更言後。六十四卦言先王則不言後，言後則不言先王，故云唯此重耳。

The hexagram "Fu" represents the beginning of a single yang line, hence it is the start of yang; the hexagram "Gou" represents the beginning of a single yin line, hence it is the start of yin. The yang line in "Fu" belongs to Qian, and the yin line in "Gou" belongs to Kun. Qian represents Heaven, and Kun represents Earth, so this marks the beginning of Heaven and Earth. "Shou" means beginning, so it is said to be the beginning of yin and yang. "Hou" refers to the ruler, as explained in the "Er Ya · Xiguzhu". Qian and Kun are the fundamental trigrams of the changing hexagrams, and the one who governs the waxing and waning is the ruler. Therefore, the image of the hexagram "Fu" already mentions "Xianwang" (the former king), and then again mentions "Hou". Among the images of the sixty-four hexagrams, whenever "Xianwang" is mentioned, "Hou" is not, and whenever "Hou" is mentioned, "Xianwang" is not. Hence, this is the only instance where both terms appear together.

不遠之復，以修身也。注：坤為身，以乾通坤，故以修身。休復之吉，以下仁也。注：初為仁，謂下於初。頻復之厲，義無咎也。中行獨復，以從道也。注：震為從，乾初為道。敦復無悔，中以自考也。注：五為中，考，成也，變之正體艮成，故中以自考。迷復之凶，反君道也。注：臣行君事，故反君道。

The Small Image Commentary of the Hexagram Fu: The first line "Returning without going far" is used for self-cultivation. Hui Dong's self-commentary says: The trigram坤 represents the body, and the yang energy of乾 passes through the body of坤, so it is about cultivating oneself. The second line "A fortunate return" is about being willing to humble oneself and submit to the benevolent. Self-commentary: The first line represents benevolence, so "returning to benevolence" means placing oneself below the first line. The third line "Frequent return brings danger" is without fault in terms of principle. The fourth line "Returning along the middle path" is following the right path. Self-commentary: The trigram震 represents following, and the first line of乾 represents the way. The fifth line "Returning with sincerity brings no regret" is about being in the center and achieving oneself. Self-commentary: The fifth line is in the center of the upper trigram, "examine" means to achieve; when the sixth line changes to return to the correct path, it becomes the trigram艮, which has the meaning of completing and concluding, so it is said to be in the center and achieving oneself. The sixth line "Confused return brings misfortune" is about violating the way of a ruler. Self-commentary: Acting as a ruler when one is a subject, so it is said to violate the way of a ruler.

疏：「坤為」至「修身」○坤為身，虞義也。乾息初，故以乾通坤。初為本，身亦為本，故以乾通坤謂之修身也。○「初為」至「於初」○初為元，《文言》曰：「元者善之長也。」又曰：「君子體仁足以長人。」故知初為仁；初體震，震春亦為仁也。二休復為下於初，初為仁，故以下仁也。○「震為」至「為道」○震為從，義見前。乾息初，故曰乾初，初復自道，故為道。初體震，震為大塗，亦為道。四獨應初，故以從道謂從初也。

From the passage, the explanation of "Kun as" to "self-cultivation": Kun governs the body, according to Yu Fan. The energy of Qian arises in the first line, so it is said that Qian connects with Kun. The first line is the foundation, and the body is also the foundation, so connecting Qian with Kun is called self-cultivation. The explanation of "first line as" to "at the beginning": The first line represents the origin, the "Wenyan" of Qian says "the origin is the beginning of goodness," and also says "a gentleman embodies benevolence and can lead others," so it is known that the first line represents benevolence. The first line is also in the structure of Zhen, which belongs to spring, and spring also governs benevolence. The "returning to virtue" of line six two is to dwell beneath line one nine, and since line one nine represents benevolence, it is said "under benevolence." The explanation of "Zhen as" to "as the way": Zhen governs following, its meaning has already been mentioned earlier. The energy of Qian arises in the first line, so it is called Qian at the beginning. The line statement of line one nine says "returning to the way," so the first line is the way. The first line is in the structure of Zhen, which represents the great way, and thus takes the meaning of the way. Line six four corresponds alone with line one nine, so "following the way" is to follow line one nine.

○「五為」至「自考」○五為上中，故為中。考，成，《釋詁》文，鄭義也。五失位，變之正體艮，《說卦》曰「成言乎艮」，故體艮成也。○「臣行」至「君道」○上體坤為臣，君謂初也。臣奉君命而行事，順君道也；專君命而行事，是臣行君事，故云反君道也。

The passage explains that the fifth line is in the middle of the upper trigram, so it is called "middle." "Kao" means completion, as found in the Er Ya, and also as explained by Zheng Xuan. The line six in the fifth position is out of its proper place, but when it changes to the correct position, it forms the trigram Gen (Mountain). The Shuo Gu says "completion is expressed in Gen," so it forms the body of Gen and has the meaning of completion. The passage also explains that the top line is in the trigram Kun (Earth), which represents a minister, and "jun" refers to the line nine at the beginning. A minister carrying out the orders of the ruler is following the way of the ruler; but if the minister acts independently and takes control of the ruler's orders, then the minister is acting as the ruler, thus violating the way of the ruler.

天下雷行，物與無妄。注：天下雷行，無雲而雷，京氏以為大旱之卦，萬物皆死，無所復望，故云物與無妄。先王以茂對句時育萬物。注：先王謂乾，乾盈為茂。對，配也。艮為時，體頤養為育。四之正，三上易位，天地位，萬物育，故以茂對時育萬物。湯遭七年之旱，終成既濟。《禮記·王制》鄭氏以為殷法也，其言曰：「冢宰以三十年之通制國用，量入以為出，三年耕必有一年之食，九年耕必有三年之食，以三十年之通，雖有凶旱水溢，民無菜色。」是其事矣。

The Great Image of the Hexagram Wuwang says: "Thunder moves under heaven, things are without error." Hui Dong's self-commentary states: "Thunder sounds across the world but there is no cloud, and Jing Fang interpreted this as the hexagram of a great drought, where all things perish and there is no hope left, hence the saying 'things are without error.'" The Great Image continues: "The former kings used abundant virtue to match the heavens and nurture all things." The original text marks a "sentence" mark under the character "dui" to indicate the reading break. Self-commentary: "The former kings" refers to Qian, and the fullness of Qian's energy is called "mou." "Dui" means to match. Gen governs time, and the hexagram's Yi body governs nurturing. The ninth line returns to the correct position, and the third and upper lines exchange positions, so heaven and earth each hold their proper place, and all things are nurtured, hence the saying that using abundant virtue to match the heavens and nurturing all things according to time. King Tang of Shang encountered a seven-year great drought and eventually achieved the state of Ji Ji. The "Rites of Zhou: Wang Zhi" states that Zheng Xuan considered it to be the law of the Yin dynasty. Its text says: "The Grand Minister calculated the total income and expenditure over thirty years to set the state's expenses, taking in as much as is needed; after three years of farming, they must store enough for one year, and after nine years of farming, they must store enough for three years; calculating over thirty years, even in times of drought or flood, the people would not have the look of hunger." This is exactly referring to this matter.

疏：「天下」至「無妄」○天下雷行，是無雲而雷。《詩·雲漢》所謂「薀隆蟲蟲」，隆隆而雷，非雨雷也。四已正，上動體屯，九五「屯膏」，雨不下施，故京氏以為大旱之卦。百穀草木咸就枯槁，故萬物皆死，無所復望。《漢書》谷永曰：「遭無妄之卦運。」應劭曰：「天必先雲而後雷，雷而後雨，而今無雲而雷。無妄者，無所望也，萬物無所望於天，災異之大者也。」

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Line Statement =Line Statement Fifth Line =Fifth Line Top Line =Top Line Nine in the Fourth =Nine in the Fourth Nine in the Fifth =Nine in the Fifth Jing Fang =Jing Fang The passage explains that the interpretation of the hexagram from "Heavenly Movement" to "No Pretense" is as follows: "Heavenly Movement" indicates thunder without clouds. The "Cloud Han" passage from the "Book of Songs" mentions "Wen Long Chong Chong," which refers to the rumbling of dry thunder, not thunder accompanied by rain. When the fourth line is corrected, the top line's movement forms the hexagram "Obstruction." The fifth line of "Obstruction" states "Tun Gao," meaning the grace of heaven is like rain but cannot descend, so Jing Fang considers this to be the hexagram of great drought. All grains and plants are withered, hence the statement that all things are dead and there is no hope left. The "Book of Han" records Gu Yong's statement about encountering the hexagram of "No Pretense," and Ying Shao explains: "Heaven must first produce clouds before thunder, and then rain follows. Now there is thunder without clouds. 'No Pretense' means no hope; all things have no hope from heaven, which is the greatest of calamities."

○「先王」至「事矣」○乾為先，為王，故先王謂乾。乾盈為茂，虞義也，十五乾盈甲，茂者盈盛，故云乾盈為茂。對，配，馬義也。《詩·皇矣》云：「帝作邦作對。」毛傳云：「對，配也。」茂對者，德盛配天地也。艮為時，虞義也。初至四體頤，頤者，養也，故云體頤養為育，育亦養也。四之正，三上易位成既濟，則中和之化行。天地位謂二五得位，所謂中也；萬物育謂六爻相應，所謂和也。

The passage from "Xian Wang" to "Shi Yi" explains that Qian represents "Xian" and "Wang," so "Xian Wang" refers to Qian. Yu Fan said "Qian Ying wei Mao," meaning that according to the Najia system, when the moon reaches the fifteenth day, the Qian trigram is full and receives the stem Jia. "Mao" means full and flourishing, so "Qian Ying wei Mao" means Qian is full and flourishing. "Dui" is interpreted as "pei," according to Ma Rong. The "Shijing·Daying·Huangyi" says "Di zuo bang zuo dui," and Ma's commentary explains "dui" as "pei." Therefore, "Mao dui" means virtue is great and matches heaven and earth. Yu Fan also said "Gen wei shi." The first line to the fourth line forms the Yi trigram, which means nourishment, so using the Yi trigram's nourishment as "yu," which is also nourishment. The nine in the fourth returns to its proper place, and the third and upper lines exchange positions to form Ji Ji, thus the harmonious transformation is realized. "Tian di wei" refers to the second and fifth lines each occupying their proper positions, which is the "zhong" mentioned in the Zhongyong. "Wanwu yu" refers to the six lines corresponding in pairs, which is the "he" mentioned.

以人事明之，先王當指湯。湯遭七年之旱，以六事自責，言未已而天大雨，故云終成既濟。《諡法》「雲行雨施曰湯」，雲行雨施，既濟之事，而以為諡，明湯當既濟也。《禮記·王制》一篇不與《周官》合，故鄭氏注王者之祿爵云「此地殷所因夏爵三等之制」，是《王制》一篇皆殷法，故云鄭氏以為殷法也。

Using human affairs as a reference, the term "previous king" here should refer to King Tang of Shang. Tang faced a seven-year drought and took six actions to blame himself, and before he finished speaking, rain began to fall, thus ultimately achieving the state of Ji Ji. The "Rites of Titles" states "clouds move and rain is spread, called Tang," which is exactly the affair governed by Ji Ji. Yet it was used as his posthumous title, indicating that Tang's situation exactly matched the image of Ji Ji. The "Rites of Zhou: Wang Zhi" is inconsistent with "Zhou Guan," so Zheng Xuan commented on the part discussing the rank and titles of the king, saying "this is the system inherited from the Xia dynasty by the Shang dynasty, dividing titles into three levels." This shows that the entire text of "Wang Zhi" discusses the laws of the Shang dynasty. Therefore, Hui Dong said that Zheng Xuan believed it was the law of the Shang dynasty.

「冢宰以三十年之通制國用，量入以為出」至「民無菜色」，皆《王制》文。鄭彼注云：「通三十年之率，當有九年之蓄。出謂諸當給。」為三年耕必有一年之食，九年耕必有三年之食，大率四分留一，以三十年之通，則有九年之蓄，故云雖有凶旱水溢，民無菜色。鄭彼注云：「菜色，食菜之色。」民無食菜之飢色，即是時育萬物之事，故云是其事矣。

From "The Grand Minister calculates the national expenses over thirty years, and determines expenditures based on income" to "the people have no appearance of hunger," these are all original texts from the "Rules of the Ruler." Zheng Xuan explained there: "By calculating the ratio over thirty years, one should save for nine years; the 'expenditure' refers to the various expenses that should be provided." Since farming for three years requires saving one year's grain, farming for nine years requires saving three years' grain, which is roughly a ratio of four parts harvested to one part retained; when calculated over thirty years, there would be nine years' worth of stored grain. Therefore, even in the event of drought or flood, the people would not have the appearance of hunger. Zheng Xuan also explained: "The appearance of hunger refers to the look of someone living on wild vegetables." The people having no such appearance of hunger is precisely the matter of nurturing all things in their proper time, so Hui Dong said, "This is indeed the matter."

無妄之往，得志也。注：四變應初，故往得志。不耕穫，未富也。注：四動坤虛故未富，有無妄然後可畜也。行人得牛，邑人災也。可貞無咎，固有之也。注：已事，故云固有之。無妄之藥，不可試也。注：坎為多眚，故藥不可試。無妄之行，窮之災也。注：動而有眚，故災與乾上九同義。

The Small Image Commentary of the卦 of Wuwang says: "Initial Nine 'Going without unwarranted desire'" signifies that one's aspirations are fulfilled. Hui Dong's self-commentary says: Nine Four changes to correspond with Initial Nine, so going forward can fulfill one's aspirations. Six Two "Reaping without sowing" signifies lack of sufficiency. Self-commentary says: Nine Four's movement forms the body of Kun, which is empty, hence not sufficient; The "Sequence of Hexagrams" says "Only after there is no unwarranted desire can there be accumulation." Six Three "A traveler obtains an ox" is precisely the calamity of the people of the town. Nine Four "It is proper to be steadfast without blame" signifies that it inherently possesses this correctness. Self-commentary says: Nine Four has already returned to correctness, so it inherently possesses this. Nine Five "The medicine of no unwarranted desire" is not to be tried. Self-commentary says: Kan represents many calamities, so medicine should not be tried. Upper Nine "Unwarranted action" is the calamity brought about by reaching the extreme. Self-commentary says: One movement brings calamity, so this calamity is of the same meaning as Upper Nine of Qian.