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

疏：「四變」至「得志」○此虞義也。上動四體坎，坎為志，初往應之，故往得志。○「四動」至「畜也」○四動體坤，坤虛故未富，此虞義也。「有無妄然後可畜」，《序卦》文。《王制》曰：「國無九年之蓄曰不足，無六年之蓄曰急，無三年之蓄曰國非其國也。」坤虛未富，謂無蓄也；有無妄然後可畜，謂三年六年九年之蓄也。○「已事」至「有之」○四已之正，故云已事，固有之亦謂已事也。○「坎為」至「可試」○此虞義也。○「動而」至「同義」○《易緯》曰：「陽無德則旱。」郎顗曰：「陽無德者，人君恩澤不施於上也。」上動體屯，膏澤不下，坎為多眚，為災，上為窮，故云窮之災。乾上九「忼龍」動而有悔，故云同義。

This is Yu Fan's explanation of the passage from "Four Changes" to "Achieving One's Ambition": When the top line moves, the fourth line becomes part of the Kan trigram, which represents the mind and aspirations. The initial line moves to correspond with it, so it is said that moving forward can fulfill one's ambition. This is Yu Fan's explanation of the passage from "Four Changes" to "Cultivation": When the fourth line moves, it becomes part of the Kun trigram, which is empty and thus not rich. This is also Yu Fan's view. The phrase "Only after there is no false movement can it be cultivated" comes from the "Commentary on the Sequence of the Hexagrams." The "Book of Rites" states: "A state without nine years' stockpile is insufficient; without six years' stockpile is in danger; without three years' stockpile is not a state." The emptiness and lack of richness in Kun indicate the absence of stockpiles. The statement that "only after there is no false movement can it be cultivated" refers precisely to the three, six, and nine years' stockpiles. This is Yu Fan's explanation of the passage from "Already Accomplished" to "Possession": The fourth line has already returned to its proper position, so it is said "Already Accomplished." "Possession" also refers to this already accomplished matter. This is Yu Fan's explanation of the passage from "Kan Represents" to "Can Be Tested": This is Yu Fan's explanation. This is Yu Fan's explanation of the passage from "Movement and" to "Same Meaning": The "Commentary on the Changes" says "If yang lacks virtue, there will be drought." Lang Yi explains that "yang lacking virtue" refers to the ruler's grace not being able to descend from above. When the top line moves, it forms the Zun trigram, and the rain does not descend. The Kan trigram represents many calamities and disasters, and the top line is the extreme position, so it is said that there is extreme disaster. The upper ninth line of the Qian trigram, "Overreaching Dragon," when it moves, produces regret, so the meaning is the same.

天在山中，大畜，君子以多志前言往行以畜其德。注：君子謂乾三。艮為多，坎為志，乾為言，震為行。乾知大始，震在乾前，故多志前言往行。乾為德，有頤養象，故以畜其德。疏：此虞義也。《乾鑿度》乾三為君子。艮為多節，故為多；坎為心，故為志，志，古文識也；乾為言，九家《說卦》文；乾為古，《說文》曰「古從十口，識前言者也」；震為足，故為行。乾知大始，《繫上》文。大始，乾初也，震初即乾初，故震在乾前。

The Great Accumulation hexagram's symbolic meaning is: "Heaven in the mountain, great accumulation; the superior man thus keeps in mind the words of the ancients and the deeds of the wise, to accumulate his virtue." Hui Dong's own commentary says: "The superior man" refers to the third line of the Qian trigram. Gen represents multiplicity, Kan represents mind, Qian represents words, and Zhen represents action. The Great Treatise says "Qian knows the great beginning," and the first line of Zhen is before Qian, so it is said that one should remember the words of the ancients and the deeds of the wise. Qian represents virtue, and the hexagram also has the image of nourishment, so it is said that one should thus accumulate his own virtue. Self-explanation: This is Yu Fan's interpretation. According to the "Qian Zao Du," the third line of Qian is the superior man. Gen has the meaning of multiplicity, so the meaning of "much" is taken; Kan is the heart, so it represents mind, "mind" is the ancient character "zhì," meaning to remember; Qian represents words, as stated in the nine schools' version of "Shuo Gua"; Qian also represents the ancient, and the "Shuo Wen" says "the character for ancient is composed of ten and mouth, meaning to remember the words of the ancients." Zhen represents foot, so it represents action. "Qian knows the great beginning" comes from the Great Treatise. The term "great beginning" refers to the first line of Qian. The first line of Zhen is the first line of Qian, so it is said that Zhen is before Qian.

乾初為積善，自一乾以至三乾成積善成德，故乾為德。三之上有頤象，頤者，養也，畜養同義，故多志前言往行以畜其德也。天在山中而取義於畜德者，德者積累而成。《中庸》論積曰：「今夫天斯昭昭之多，及其無窮也，日月星辰繫焉，萬物載焉。」又曰：「今夫山一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。」鄭彼注云：「天之高明本生昭昭，山之廣大本起卷石，皆合少成多，自小致大，為至誠者亦如是乎。」是言畜德之事與易合也。

The first line of the trigram Qian represents the beginning of accumulating goodness. From a single line of Qian to three lines of Qian, it is the process of accumulating goodness to form virtue, so Qian governs virtue. The third line ascends and presents the image of Yi, which means nourishment. Accumulation and nourishment have the same meaning, so one should remember much of past words and deeds to accumulate virtue. Heaven within the mountain signifies the accumulation of virtue, because virtue is achieved through accumulation. The Doctrine of the Mean discusses accumulation, saying, "Nowadays the sun and moon, they are merely many small lights gathered together. When they become boundless, the sun and moon and stars hang upon them, and all things are supported by them." It also says, "Nowadays the mountain, it is merely many fist-sized stones gathered together. When it becomes vast, grass and trees grow upon it, birds and beasts dwell within it, and treasures arise from it." Zheng Xuan commented, "The brightness of heaven originates from a single light, and the vastness of the mountain originates from small stones. Both are the result of gathering little into much and growing from small to great. Those who achieve ultimate sincerity are also like this." This indicates that the practice of accumulating virtue aligns with the principles of the Book of Changes.

有厲利己，不犯災也。注：坎稱災。轝說腹，中無尤也。注：得中得正，故無尤。利有攸往，上合志也。注：五已變，上動成坎，坎為志，故三往與上合志。六四元吉，有喜也。注：喜謂五。六五之吉，有慶也。注：五變得正，故有慶。何天之衢，道大行也。注：乾為道，震為行，故道大行。

The Small Image Commentary of the Great Accumulation hexagram states: "Initial Nine 'There is danger, but it is advantageous to be self-restrained'" meaning not to provoke calamity. Hui Dong notes: The trigram Kan can be referred to as calamity. "Nine in the Second 'The carriage is at rest and the abdomen is at ease'" meaning to reside in the center without error. His note says: After Nine in the Second changes, it attains the center and the proper position, hence there is no mistake. "Nine in the Third 'It is advantageous to go somewhere'" meaning to align with the intention of the top line. His note says: Six in the Fifth has already changed, and when the top line moves, it forms the trigram Kan, which represents the mind and will, so Nine in the Third moves in harmony with the top line's intention. "Six in the Fourth 'Great good fortune'" meaning there is joy. His note says: "Joy" refers to Nine in the Fifth. The good fortune of Nine in the Fifth is a blessing. His note says: Nine in the Fifth changes to attain the proper position, hence there is celebration. "Nine at the Top 'What great thoroughfare of heaven'" meaning the great path is unobstructed. His note says: The trigram Qian represents the Dao, and Zhen represents movement, hence the great path is unimpeded.

疏：「坎稱災」○此虞義也。二變四體坎，坎為多眚，故稱災。四利己故不犯災。○「得中」至「無尤」○二中而不正，變之正，故得中得正。無咎者善補過，故無尤也。○「五已」至「合志」○此虞義也。三應在上，五變上動成坎為志，三往應之，剛上而尚賢，故與上合志也。○「喜謂五」○此虞義也。陽稱喜，五之正，四上承之，故有喜。○「五變」至「有慶」○此虞義也。五失位變得正，陽稱慶，故有慶也。○「乾為」至「大行」○此虞義也。象曰天衢，傳曰道，道謂天衢也。彼注云：「乾為天，艮為徑路，天衢象。」今不取象於艮者，衢者九交之道，天有九行，亦得稱天衢，不言艮者，略之也。

This is Hui Dong's commentary on the phrase "Kan is called disaster": this is Yu Fan's explanation. After the movement of the second line, the fourth line becomes part of the Kan structure, and Kan represents many calamities, so it is called disaster. The fourth line is favorable for self-preservation, so it does not provoke disaster. His commentary from "getting the middle" to "without blame": the second line is in the middle but not in the proper position; after changing, it returns to the correct position, thus both getting the middle and the correct position. The Great Treatise says that those without blame are good at making up for their mistakes, so there is no fault. His commentary from "five has already" to "harmonizing the will": this is Yu Fan's explanation. The correct position of the third line is the top line. When the fifth line moves and the top line also moves, they form Kan, which represents the heart and will. The third line moves to correspond with it, thus matching the meaning in the Commentary on the Judgment "the strong above and the exalted virtue," so it is said that the will of the top line is in harmony. His commentary "joy refers to five": this is Yu Fan's explanation. Yang is associated with joy, and the fifth line returning to the correct position becomes Yang. The fourth line below supports it, so there is joy. His commentary from "five changes" to "there is celebration": also Yu Fan's explanation. The fifth line loses its position, but after changing it attains the correct position. Yang is associated with celebration, so there is celebration. His commentary from "Qian is" to "great movement": this is also Yu Fan's explanation. The line statement says "heavenly path," and the Small Image says "the way." Thus, "the way" refers to the heavenly path. Yu Fan explained "the way" there as: "Qian represents heaven, Gen represents a small path, together they form the image of the heavenly path." Hui Dong does not take the image of Gen here, because "path" refers to a road where nine paths converge. Heaven has nine paths in motion, which can also be called the heavenly path; not mentioning Gen is because it is omitted.

山下有雷，頤，君子以慎言語，節飲食。注：君子謂三已正。艮為慎，震為言語，故慎言語；坎水為飲，兌為口實，艮為止，故節飲食。疏：三失位為小人，今已養正，故稱君子也。艮為慎，震為言語，皆虞義也。艮，吉人之辭寡，故慎言語。坎為水，故為飲。虞氏謂兌為口實，口實者，頤中物，故為食。艮為止，節有止義，故以節飲食也。

The Great Image of the Hexagram "Yi" (Nourishment): "Under the mountain, there is thunder; this is Nourishment. The superior person learns to be cautious in speech and to regulate food and drink." Hui Dong's own commentary says: "The 'superior person' refers to the sixth line changing to the correct position after transformation. The trigram Gen (Mountain) represents caution, and Zhen (Thunder) represents speech, hence the caution in speech. The trigram Kan (Water) represents drinking, and Dui (Lake) represents food in the mouth, while Gen (Mountain) represents stopping, hence the regulation of food and drink." His own explanation: The sixth line was originally in an improper position and belonged to a petty person; now it has been cultivated to the correct path, hence it is called the superior person. Gen (Mountain) representing caution and Zhen (Thunder) representing speech are both Yu Fan's views. Gen (Mountain) stopping without being impetuous, perfectly matches the saying "the virtuous person speaks little," hence the caution in speech. Kan (Water) represents drinking. Yu Fan said Dui (Lake) represents the food in the mouth, which is the food contained in the mouth, hence representing food. Gen (Mountain) represents stopping, and "regulation" contains the meaning of stopping, hence the regulation of food and drink.

觀我朵頤，亦不足貴也。注：陽為貴，飲食之人則人賤之矣，故不足貴。六二征凶，行失類也。注：震為行，類謂五。十年勿用，道大悖也。注：弒父弒君，故大悖。顚頤之吉，上施光也。注：陽主施，離為光。居貞之吉，順以從上也。注：坤為順。由頤厲吉，大有慶也。注：變陽得位，故大有慶。

The Image Commentary of the "Yi" hexagram: The first line "Observing my mouth and cheeks" is not something to be valued. Hui Dong's commentary says: Yang is originally noble, but the "Mengzi" says that those who only care about their own mouths and bellies are looked down upon by others, so it is not something to be valued. The second line "danger in action" is losing one's kind. Commentary: Zhen represents movement, "kind" refers to the fifth line. The third line "ten years without use" is great disorder in principle. Commentary: It is like killing one's father and sovereign, so it is great disorder. The fourth line "reversing the mouth and cheeks brings good fortune" is the superior position giving and expanding. Commentary: Yang represents giving, Li represents brightness. The fifth line "remaining firm brings good fortune" is following and adhering to the top line. Commentary: Kun represents following. The top line "following the mouth and being cautious brings good fortune" is great blessing and joy. Commentary: The fifth line becomes Yang and attains the correct position, so there is great blessing and joy.

疏：「陽為」至「足貴」○易例陽為貴，陰為賤。初陽而云不足貴者，以其求養於上，飲食之人養其小者，故人賤之而言不足貴也。○「震為」至「謂五」○二體震為行，二正應五，五，二之類也，二養於上而失五，故行失類。謂五為類者，《文言》論二五相應之理云「亦各從其類」，故二與五為類也。○「弒父」至「大悖」○此虞義也。

From the beginning, the explanation of the section from "Yang Wei" to "Zu Gui" states: The Book of Changes takes Yang as noble and Yin as humble. Although the first line is a Yang line, it says it is not worth emphasizing, because it seeks nourishment upward in reverse. A person who only cares about food nourishes only his own small self, so others look down on him and say he is not valuable. The explanation from "Zhen Wei" to "Wei Wu" states: The second line is in the Zhen trigram and is about movement. The second line originally corresponds with the fifth line, and the fifth line is the same type as the second line. The second line seeks nourishment upward and loses the fifth line, so it says losing the same type in movement. The reason the fifth line is called "type" is because in the "Wen Yan" section of the Qian hexagram, the principle of correspondence between the second and fifth lines is discussed, saying "each follows its own type," so the second and fifth lines are of the same type. The explanation from "Shi Fu" to "Da Bei" is according to Yu Fan's interpretation.

○「陽主」至「為光」○上陽爻，陽主施。離謂晉離也，或以三五之正，四體離，義亦通耳。四求養於上而得所欲，由上施之而下皆得其欲，離為光，故上施光也。○「坤為順」○五體坤為順，五養於上，與上易位，故順以從上。蒙六五「順以巽」，亦是二五易位之事，義並同也。○「變陽」至「有慶」○此虞義也。五上易位，三五皆正，故云變陽得位。養道既成，六爻皆正，故大有慶。陰以陽為主，陽稱大稱慶也。

The passage from "Yang Zhi" to "as light" states: The top line is a yang line, and yang represents giving. Here, "li" refers to the "Jin" hexagram's "li"; or, if we consider the third and fifth lines returning to their proper positions and the sixth and fourth lines forming the body of "li," the meaning also makes sense. The fourth line seeks nourishment upward and obtains what it desires, receiving it from the superior position, and thus all below fulfill their wishes. "Li" represents brightness, so saying that the superior position gives and thus brings brightness and grandeur. The passage from "Kun as following" states: The fifth line is in the body of "Kun," which represents following. The fifth line receives nourishment upward, and exchanges positions with the top line, so it follows and adheres to the top line. The "Xiao Xiang" of "Meng" hexagram's fifth line says "following with flexibility," which is also an instance of the second and fifth lines exchanging positions, so the meaning is the same. The passage from "changed yang" to "there is celebration" refers to Yu Fan's interpretation. The fifth and top lines exchange positions, and the third and fifth lines return to their proper positions, so it becomes yang and attains the correct position. The way of nourishment has been completed, and all six lines have attained their correct positions, so there is great blessing and celebration. Yin is guided by yang, and yang can be called "great" and "celebration."

澤滅木，大過，君子以獨立不懼，世無悶。注：君子謂乾初。陽伏巽中，體復一爻，潛龍之德，故稱獨立不懼。憂則違之，乾初同義，故世無悶。疏：此虞義也。傳言獨立不懼，初稱獨，故君子謂乾初。初本巽也，巽其究為躁卦，故陽伏巽下。乾之初九即復也，入坤出震，故云體復一爻。乾初九「潛龍勿用」，故云潛龍之德。龍德而隱，故獨立不懼；隱藏坤中，坤亂於上，憂則違之，世無悶，皆乾初《文言傳》文，故云乾初同義。君子處大過之時，過不失中，亦有此義也。

The Great Excess hexagram's Great Image says: "A marsh extinguishing wood, great excess; the superior person thus remains independent and fearless, and the world is not oppressed." Hui Dong's self-commentary says: "The superior person" refers to the first line of Qian. Yang is hidden within the body of Xun, which is exactly the hexagram Fu with one yang line, possessing the virtue of the hidden dragon. Therefore, it is said to be independent and fearless. The Wenyan says "when in worry, one should avoid," which is the same meaning as the first line of Qian, thus saying to retreat from the world without distress. Self-explanation: This is Yu Fan's interpretation. The Great Image says "independent and fearless," and the first line is called "alone," so "the superior person" refers to the first line of Qian. The first line originally belongs to Xun. When Xun is examined to its extreme, it becomes the Zao hexagram. Therefore, yang is hidden beneath the body of Xun. The first line of Qian, that is, the first line of Fu, is yang entering into Kun and emerging from Zhen, so it is said to be the body of Fu with one yang line. The line statement of the first line of Qian, "the hidden dragon does not act," thus refers to the virtue of the hidden dragon. Having the virtue of a dragon yet remaining hidden and not emerging, one can be independent and fearless; hidden within the body of Kun, with Kun above and the world in disorder, when in worry one retreats, thus retreating from the world without distress. These are all the words of the Wenyan transmission of the first line of Qian, thus saying it is the same meaning as the first line of Qian. A superior person in the world of Great Excess, though his actions may exceed, does not lose the middle path, and this also contains this meaning.

藉用白茅，柔在下也。注：柔在下，非其正。老夫女妻，過以相與也。注：二過與初，故過以相與。虞氏謂二過初與五，五過上與二，獨大過之爻得過其應，故過以相與。棟橈之凶，不可以有輔也。注：輔之益橈，故不可以有輔，陽以陰為輔也。棟隆之吉，不橈乎下也。注：初為下，與四易位，故不橈。枯楊生華，何可久也；老婦士夫，亦可醜也。注：乾為久，華在上，故不可久。頤坤為丑，虞氏謂婦體遘淫，故可丑。過涉之凶，不可咎也。注：得位而凶，故不可咎，以喻伏節死義之臣。

The Small Image Commentary of the Great Excess hexagram: The first line "using white reeds" refers to a yao of yin in the lower position. Hui Dong's note: A yao of yin in the lower position is not in its proper place. The second line "an old man and a young wife" refers to an unusual union. His note: The second line crosses over its proper yao to connect with the first line, so it is an unusual union. Yu Fan's view is: crossing over two positions, the first connects with the fifth; crossing over five positions, the top connects with the second; only the yao of the Great Excess hexagram can cross over its proper corresponding yao, so it is an unusual union. The third line "the beam bends, which is ominous" refers to the lack of support. His note: adding support would make the beam bend more, so support is not advisable; yang is assisted by yin. The fourth line "the beam rises, which is auspicious" refers to not bending downward. His note: the first line is at the bottom and exchanges position with the fourth line, so it does not bend. The fifth line "a withered elm produces flowers" how can it last long; "an old woman and a man" can also be considered shameful. His note: Qian represents longevity, flowers appear at the top, so it cannot last long. The hexagram of颐 (Nourishing) in the opposite direction has Kun, which represents shame; Yu Fan says this "woman" is in the structure of Gou (Encountering), which has the image of licentiousness, so it is considered shameful. The top line "dangerous crossing" refers to not blaming. His note: the top line is in the proper position yet says ominous, so it is not blaming, used to illustrate a minister who keeps his integrity and dies for righteousness.

疏：「柔在」至「其上」○柔在下，失位，故非其正，與四易位則無咎也。○「二過」至「相與」○二已老，故過而與初；初梯尚少，故云過以相與。虞氏謂「二過」，過二也；「初與五」，初過二與五也；「五過」，過五也；「上與二」，上過五與二也。《易乾鑿度》初與四、二與五、三與上謂之應，今初應五，上應二，故云獨大過之爻得過其應。

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: First Line = Initial Line Top Line = Upper Line Six at the Beginning = Six in the First Position Nine in the Second = Nine in the Second Position Nine in the Fourth = Nine in the Fourth Position Yu Fan = Yu Fan The explanation states that the first line is in a weak position, thus it is not in its proper place, so it is said not to be in its correct position; if it exchanges positions with the nine in the fourth, there would be no error. The explanation regarding 'two passing' to 'mutual interaction' states that the nine in the second is old, so it passes over one position to interact with the first six; the first six is like a withered elm tree's new tender sprout, still young, so it is said to interact beyond the usual. Yu Fan's 'two passing' refers to passing over the second position; 'first and five' refers to the first line passing over the second position to interact with the fifth; 'five passing' refers to passing over the fifth position; 'upper and second' refers to the upper line passing over the fifth position to interact with the second. According to the 'Yi Gan Zao Du', the first corresponds with the fourth, the second with the fifth, and the third with the upper line. Now, it is the first corresponding with the fifth and the upper line corresponding with the second, so it is said that only the lines in the Great Excess hexagram can pass over their original proper correspondences.

若然，比初有它吉，臨上敦臨，復五敦復，亦是過應，以非例之常，故稱它，稱敦；其違常而過應者，如頤九二「拂經於丘」、中孚初九「有它不燕」及此經「有它吝」之類，皆以過應而著其失也。○「輔之」至「輔也」○此虞義也。輔之謂初上，初上皆弱，故輔之益橈。比彖傳曰：「比，輔也，下順從也。」是陰比陽而謂之輔，故云陽以陰為輔也。○「初為」至「不橈」○易例初為下，初弱故橈，與四易位，故不橈也。

According to this, in the hexagram "Bǐ" the line "Yǒu tā jí" (There is another good fortune), in "Lín" the line "Dūn lín" (To earnestly approach), and in "Fù" the line "Dūn fù" (To earnestly return), all belong to the category of exceeding the proper response. Since they do not conform to the usual pattern, they are called "tā" (another) and "dūn" (earnest). Those that violate the usual pattern and exceed the proper response, such as in "Yí" the line "Fú jīng yú qiū" (To deviate from the path on the hill), in "Zhōngfú" the line "Yǒu tā bù yàn" (There is another, but not to feast), and similar expressions like "yǒu tā lìn" (There is another, but it is a hardship), all show their inappropriateness due to exceeding the proper response. The passage from "fǔ zhī" to "fǔ yě": this is Yu Fan's explanation. The term "fǔ zhī" refers to the first line and the top line. The first and top lines are both weak, so when they come to support, they cause the beam to bend more. The "Tuànzhuàn" of the hexagram "Bǐ" says, "Bǐ, fǔ yě, xià shùn cóng yě" (Bǐ means to support, and the lower part follows), indicating that the yin clinging to the yang is called support, so the yang uses the yin as support. The passage from "chū wéi" to "bù náo": in the "Yì" system, the first line is considered the lower part. The first line is weak, so it is curved; when it exchanges positions with the ninth line in the fourth place, it is no longer curved.

○「乾為」至「可丑」○乾為天，天行不息故久。兌反巽，巽為楊，楊枯於下，華發於上，故不久。頤坤謂旁通也，坤為夜，《太玄》曰「夜以丑之」，故為丑。《詩·牆有茨》曰：「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。」虞氏以初為老婦，初體遘，遘女壯，鄭氏謂壯健以淫，故婦體遘淫，亦可醜也。○「得位」至「之臣」○上得位而稱凶者，君子濡跡以救時，過涉猶濡跡，志在救時，誰得而咎，以喻伏節死義之臣，行雖過而有濟也。

The passage explains: "Qian represents Heaven, the heavenly way is unceasing, so it is associated with longevity. Dui reversed becomes Xun, which represents the willow tree; the willow tree is already withered below but has flowers above, so it cannot last long. 'Yi Kun' refers to the hexagram in the context of mutual transformation. Kun represents night, and the 'Tai Xuan' says 'night is associated with Chou,' so the meaning of Chou is taken. The 'Book of Songs, Yong Feng, Qiang You Ci' says: 'The words spoken in the inner chamber, cannot be told; what can be told, is shameful.' Xue Jun's 'Han Shi Zhang Ju' explains 'Zhong Gou' as midnight. Yu Fan takes the first line as an old woman, and the first line forms the structure of 'Gou' hexagram. The 'Gou' hexagram says 'the woman is strong,' and Zheng Xuan interprets it as strong and licentious, so this woman is in the structure of 'Gou' and has a licentious image, which can be considered shameful. The passage continues: 'The upper sixth line is in the right position but says misfortune, because the gentleman is willing to wet his feet to save the situation, 'exceeding the crossing' is like wetting his feet in water; his intention is to save the time, who can blame him? It is used to compare the loyal minister who keeps his integrity and dies for righteousness, even though his actions may be excessive, he has some contribution."

水洊至，習坎，君子以常德行，習教事。注：洊，再也。君子謂乾，五在乾稱大人，在坎為君子。坎為習，為常；乾為德，震為行，巽為教令，坤為事，故以常德行習教事。疏：洊，再也，《釋言》文。「君子」以下，虞義也。三繫徽纆，故君子謂乾五。乾二五之坤成坎，二五在乾稱大人而在坎稱君子者，五坎不盈，德盛而業未大，故稱君子。坎稱習，坎水性有常，故坎為習，為常。巽謂觀巽也，巽申令，故為教令。水之洊至，不舍晝夜，君子進德修業亦如之，故以常德行習教事也。

The Great Image of the Kan hexagram: "Water flowing repeatedly, practicing perseverance; the superior man thus maintains constant virtue and practices the teaching of affairs." Hui Dong's self-commentary: "Repetition" means again or repetition. "The superior man" refers to Qian, the fifth line in the Qian hexagram is called the Great Man, while in the Kan hexagram it is called the superior man. Kan governs repeated practice and constant perseverance; Qian governs virtue, Zhen governs action, Xun governs commands, and Kun governs affairs. Therefore, it says to maintain virtue constantly and repeatedly practice the affairs of teaching. Self-explanation: "Repetition" meaning "again" comes from the Er Ya. "The superior man" is based on Yu Fan's view. The line six in the third position has the image of "binding with cords," so "the superior man" refers to the fifth line of Qian. The second and fifth lines of Qian combine with Kun to form Kan; in Qian, the second and fifth lines are called Great Men, but in Kan they are called superior men, because the fifth line of Kan is "not full," virtue is great but the achievement is not yet great, so it is called the superior man. Kan can be called "practice," because the nature of water is constant, so Kan governs repeated practice and constant perseverance. Here, Xun refers to the Xun trigram in the Guan hexagram, which can issue commands and spread orders, so it governs commands. Water flows continuously, day and night without stopping, just as the superior man cultivates virtue constantly, so it says to maintain virtue constantly and repeatedly practice the affairs of teaching.

習坎入坎，失道凶也。注：上無其應，初二失正，故失道凶。求小得，未出中也。注：變應五則出，今據初故未出中。來之坎坎，終無功也。注：三失位，不與五同功，故終無功。尊酒簋，剛柔際也。注：乾剛坤柔，震為交，故曰剛柔際。坎不盈，中未大也。注：五為大中，陽陷陰中，故未大。上六失道，凶三歲也。注：三應在上，故云上六失道。

The Small Image Commentary of the Kan hexagram: The first line "Practice the peril, entering the peril" indicates losing the correct path and thus being凶. Hui Dong's note says: The first line has no corresponding line above it, and both the first and second lines are out of alignment, so it is said to have lost the path and thus is凶. The second line "Seeking small gains" indicates that one has not yet emerged from the peril. His note says: When the second line changes and corresponds with the fifth line, it can escape the peril. Now, relying only on the first line, it has not yet emerged. The third line "Coming to the peril again and again" indicates ultimately achieving nothing. His note says: The third line is out of position and cannot cooperate with the fifth line, so it ultimately achieves nothing. The fourth line "Respectful wine and vessels" indicates the meeting of hardness and softness. His note says: The Qian is strong and the Kun is soft, the Zhen takes the lead in connection, so it is said that hardness and softness meet. The fifth line "The peril is not full" indicates being in the center but not yet flourishing. His note says: The fifth line is the great central position, with the yang trapped within the yin, so it has not yet flourished. The sixth line "Losing the path" indicates a凶 lasting three years. His note says: The correct corresponding line of the third line is the sixth line, so the sixth line loses the path.

疏：「上無」至「失道」○此虞義也。初與四敵應，故無其應。言初而及二者，坎內三爻失正，象言失道指此三爻，二據初，故兼言之也。○「變應」至「出中」○二變應五，往有功則出險，今求小得而據初，是未變也，故虞注既濟彖傳「未出中」謂二未變而在坎中是也。○「三失」至「無功」○三五同功，三失位，不與五同功，上為終，終無功，言當繫徽纆也。

This is Yu Fan's explanation. The first line and the fourth line are both yin lines and are in opposition, so there is no corresponding line. The commentary mentions the first line and also refers to the second line because the three lines of the inner trigram Kan are all out of the correct position. The "loss of the way" mentioned in the "Small Image" refers to these three lines. The second line is based on the first line, so it is mentioned together. The part he explains from "change and response" to "emerge from the center": the second line changes and corresponds with the fifth line, moving forward with success and thus escaping danger. Now it only seeks a small gain and relies on the first line, indicating it has not changed yet. Therefore, Yu Fan's commentary on the "Commentary on the Judgment" of the "Gathering of the Great" saying "not yet emerged from the center" refers to the second line not having changed and still being in the trigram Kan. The part he explains from "three losses" to "no success": the third line and the fifth line have the same function, but the sixth line is out of position and cannot achieve the same function as the ninth line. The top line is the end, ultimately achieving no success, meaning it will be bound with ropes.

○「乾剛」至「柔際」○此虞義也。屯彖傳曰：「剛柔始交而難生。」謂乾剛坤柔交而成坎也。際，接也，四體震為交，上與五接，故剛柔際。俗本「尊酒簋」下羨「貳」字，此誤從王弼讀耳，簋與缶、牖韻，不當有貳字。○「五為」至「未大」○陽稱大，五陽位而居中，故為大中。乾五之坤，陽陷陰中，故未大。經言「禔既平」，美其德也；傳言「中未大」，舉其象也。○「三應」至「失道」○三失道而云上六者，三應在上，凶禍至上而成，故云上六失道凶。在三年之後，故云凶三歲也。俗以失道謂上，非易例也。

The commentary on "Qian is strong" to "the boundary of softness" is Yu Fan's explanation. The "Tun" hexagram's "Commentary on the Judgment" says "the beginning of strong and soft meeting brings difficulty," referring to the strong of Qian and the soft of Kun meeting to form Kan. "Boundary" means meeting, the sixth line in the fourth position forms the trigram Zhen and is in a position of meeting, and it connects with the ninth line in the fifth position, so it says the strong and soft meet. The common version adds an extra character "Er" after "Zunjiu Gui," which is a mistake following Wang Bi's interpretation; "Gui" rhymes with "Fou" and "You," so "Er" should not be there. The commentary on "Five is" to "not yet great" states that yang is called great, the fifth line is a yang position and also in the center, so it is the position of great centralness. The fifth line of Qian enters the middle of Kun, yang is trapped within yin, so it has not yet become great. The line statement says "Zhi has already been level," praising its virtue; the "Small Image Commentary" says "central but not yet great," indicating its image. The commentary on "three corresponds" to "losing the way" states that the one who loses the way is originally six three, but it says "upper six," because six three's correct correspondence is with the upper line, and the misfortune comes to be realized only at the upper line, so it says upper six loses the way and is凶. This misfortune is realized three years later, so it says "凶 three years." Common interpretations attribute "losing the way" to upper six itself, which does not conform to the principles of the Book of Changes.

明兩作離。注：兩謂日與月也。乾五之坤成坎，坤二之乾成離，離坎，日月之象，故明兩作離。作，成也，日月在天，動成萬物，故稱作矣。或以日與火為明兩作也。大人以繼明照于四方。注：陽氣稱大人，則乾五大人也。乾二五之光繼日之明，坤為方，二五之乾，震東兌西離南坎北，故曰照于四方。《書》曰：「照臨四方曰明。」

The Great Image of the Li hexagram says: "Two lights shine, this is Li." Hui Dong's self-commentary says: "Two" refers to the sun and the moon. The fifth line of Qian interacts with Kun to form Kan, and the second line of Kun interacts with Qian to form Li. Li and Kan are precisely the images of the sun and the moon, so it is said that two lights arise together to form Li. "Work" means to achieve; the sun and moon hang in the sky, continuously moving and thus achieving all things, so it is called "work." Some people take the sun and fire as "two lights work." The Great Image then says, "The great man continues the light and shines upon all directions." Self-commentary says: Yang energy can be called the great man, so here it refers to the great man of the fifth line of Qian. The light of the second and fifth lines of Qian continues the light of the sun, and Kun governs all directions; after the second and fifth lines interact with Qian, Zhen resides in the east, Dui in the west, Li in the south, and Kan in the north, so it is said that the light shines upon all directions. The Book of Documents says: "Shining upon all directions is called brightness."

疏：「兩謂」至「作也」○此虞義也。嫌謂二日，故云兩謂日與月也。乾五之坤成坎，坎為月；坤二之乾成離，離為日，故云離坎日月之象，明兩作之義也。《繫上》曰：「坤化成物。」姚信云：「化當為作。」故云作，成也。日月在天，動成萬物，亦是既濟之事也。或以日與火為明兩作者，離為日，為火，故以日與火為明兩作也。孟子曰：「天無二日。」俗說以明兩作皆指日者，非其義，故並著之。

This passage is a commentary by Yu Fan. He is afraid people may misunderstand "two" as referring to two suns, so he explains that "two" refers to the sun and the moon. The fifth line of the Qian hexagram combines with the second line of the Kun hexagram to form Kan, which represents the moon; the second line of the Kun hexagram combines with the fifth line of the Qian hexagram to form Li, which represents the sun. Therefore, Li and Kan symbolize the sun and the moon, which is the meaning of "ming liang zuo." The Great Treatise says "Kun transforms and creates things," and Yao Xin believes "transform" should be read as "create," so "zuo" means creation. The sun and moon hang in the sky, continuously moving and creating all things, which is exactly the main idea of the hexagram Ji Ji. Some people take the sun and fire as "ming liang zuo" because Li represents both the sun and fire, so they interpret "ming liang zuo" as the sun and fire rising together. The Mencius says "the sky has no two suns," and the common interpretation that "ming liang zuo" refers to the sun alone is not in line with the original meaning. Therefore, Hui Dong included both interpretations.

○「陽氣」至「曰明」○此虞義也。陽氣稱大人，謂五伏陽，故云則乾五大人也。乾二五之坤為坎，坎月為光，日月代明，以月繼日，故云繼日之明。坤為方，荀九家《說卦》文。乾二五之坤成震坎，坤二五之乾成離兌，故云震東兌西離南坎北照于四方也。俗以日繼日為繼明者，非也。《書》曰者，《周書·諡法》也。

The passage from "Yang Qi" to "Yue Ming" is an explanation by Yu Fan. Yang Qi can be called the Great Man, referring to the hidden yang in the sixth line below, so it is said to be the Great Man of the fifth line of Qian. The second and fifth lines of Qian enter Kun to form Kan, which represents the moon and governs light; the sun and moon alternate to produce brightness, with the moon continuing the sun's light, hence the term "continuing the brightness of the sun." Kun governs the four directions, as stated in Xun Shuang's version of "Shuo Gua" from the Nine Schools. The second and fifth lines of Qian enter Kun to form Zhen and Kan, while the second and fifth lines of Kun enter Qian to form Li and Dui, hence Zhen is in the east, Dui in the west, Li in the south, and Kan in the north, illuminating the four directions. Common interpretations take "repeating the sun" as "continuing brightness," which is incorrect. The citation "The Book says" comes from "Zhou Shu · Shi Fa."

履錯之敬，以辟咎也。注：咎謂四。《春秋傳》曰：「原屏，咎之徒也。」黃離元吉，得中道也。注：中謂二，乾為道。日之離，何可久也。注：日中則，故不可久。如其來如，無所容也。注：不容於內。六五之吉，離王公也。注：王謂五，公謂三。王用出征，以正邦也。注：坤為邦，五之坤，故以正邦。

The Small Image Commentary of the Li Hexagram: The line "Initial Nine 'Walking with Respect'" is used to avoid misfortune. Hui Dong's self-commentary: "Misfortune" refers to the Nine in the Fourth. The Spring and Autumn Zuo Zhuan says, "Those who are original and unscrupulous, and who are evasive and narrow-minded, are people who invite misfortune." The line "Yellow Li brings great good fortune" is about attaining the middle path. Self-commentary: "Middle" refers to the Six in the Second, and the Qian trigram represents the Dao. The line "The Sun's departure" cannot last long. Self-commentary: The sun reaches the center and then begins to tilt, so it cannot last long. The line "As if coming, as if going" indicates no place to take refuge. Self-commentary: It is not accepted by the inner trigram. The good fortune of the Six in the Fifth is due to its attachment to the prince and duke. Self-commentary: "Prince" refers to the Six in the Fifth, and "duke" refers to the Nine in the Third. The line "The king uses military campaign" is used to correct the state. Self-commentary: The Kun trigram represents the state, and the Six in the Fifth transforms into Kun, hence the correction of the state.

疏：「咎謂」至「徒也」○四來犯初，故咎謂四。《春秋傳》者，宣十二年《左傳》文，彼謂咎為彘子，彘子小人，以喻四爻。○「中謂」至「為道」○五變二，上承之，故得中道。二得中，故中謂二；上承乾五，故乾為道。○「日中」至「可久」○「日中則」，豐彖傳文。日之中前、中後皆日，《逸周書》曰：「日之中也。」《周禮》司市，朝市於東，市於中，夕市於西。日中正在天心之一線，未及一線、已過一線謂之昳，中則日之正中頃刻而已。《呂氏春秋》云：「趙襄子曰：日中不須臾。」故云日之離何可久也。

The explanation refers to the section from "Jiu Wei" to "Tu Ye": Nine in the Fourth Line rises up and invades Nine at the Beginning, so "Jiu" refers to Nine in the Fourth Line. The cited text from the "Spring and Autumn Annals" is from the "Zuo Zhuan" of the twelfth year of Duke Xuan's reign, where "Jiu" refers to Zhi Zi Xian Gu. Zhi Zi is a petty person, used as an analogy for the Fourth Line. The explanation from "Zhong Wei" to "Wei Dao": Six in the Fifth Line changes position to the Second, with the upper line supporting it, so it is said to have obtained the middle way. Six in the Second Line is in the middle, so "Zhong" refers to Six in the Second Line; it is supported by the Fifth Line of Qian, so Qian is the master of the way. The explanation from "Ri Zhong" to "Ke Jiu": "Ri Zhong Ze" is the words from the "Commentary on the Judgment" of the "Feng" hexagram. Before and after the middle of the day are both considered daylight. The "Yi Zhou Shu" says "the middle of the day." The "Zhou Li" records the duties of the market official, with the early market set in the east, the noon market set in the center, and the late market set in the west. The sun being exactly at the zenith is only a single line position of the heavens' center. Before reaching that line or after passing it is called "Yi," so "Zhong" is merely the instant when the sun is directly overhead. The "Lüshi Chunqiu" records that Zhao Xiangzi said, "At the middle of the day, there is no moment to stay," so it is said, "How can the sun's departure be long-lasting?"

○「不容於內」○《說文》曰：「如其來如，不孝子出，不容於內也。」四與初敵應，初闢四咎而在內卦，故不容於內，震為容也。○「王謂」至「謂三」○五為王位，三為三公，五上易位，麗五應三，故離王公，離讀為麗也。○「坤為」至「正邦」○離自坤來，故坤為邦。征之為言正也，出離為坎，五來之坤得正，故以正邦也。

The explanation of the phrase "not accepted within" refers to the idea that the "Sayings of the Classic of Characters" states: "If one comes like this, it is a son who is unfilial and is expelled, not accepted within the family." Nine in the Fourth and Nine at the Beginning are both yang lines and are opposing each other. Nine at the Beginning avoids the blame of Nine in the Fourth and is located within the inner trigram, so it is not accepted within the inner trigram, but is accepted by the trigram of Zhen (Thunder), which represents the sovereign. The explanation from "Wang says" to "is three" refers to the fifth line being the position of the sovereign, and the third line being the position of the Three Grand Ministers. When the fifth and upper lines exchange positions, Six in the Fifth attaches itself and corresponds with Nine in the Third, so it is said to attach itself to the sovereign and the Three Grand Ministers. The character "li" is read as "li" meaning attachment. The explanation from "Kun is" to "correct the state" refers to the trigram Li (Fire) originating from Kun (Earth), so Kun represents the state. "Zheng" means to correct. Li transforms into Kan (Water), and Six in the Fifth descends into Kun to achieve correctness, so it is said to correct the state.

山上有澤，咸，君子以虛受人。注：君子謂否乾，乾為人，坤為虛，艮為手，謂坤虛三受上，故以虛受人。艮山在地上為嗛，在澤下為虛。疏：此虞義也。乾三為君子，乾上之三，故君子謂否乾。乾為人，坤為虛，亦謂否乾反坤也。受以手，故艮為手。三本坤也，坤為虛，上之三，是虛三受上，故以虛受人也。嗛咸二卦皆乾上之三，嗛指乾上虧盈之義，虛指坤三虛受之義，故艮山在地下為嗛，在澤下為虛也。

The Great Image of the Hexagram Xian: "Mountains above a marsh, mutual attraction; the superior man thus receives others with an open mind." Hui Dong's self-commentary says: "The superior man" refers to the Qian trigram in the Hexagram Pu. Qian represents man, Kun represents emptiness, and Gen represents the hand. This means that the third line of Kun is empty and thus receives the top line, hence the idea of receiving others with an open mind. Gen, the mountain, on the ground is the Hexagram Qian, and beneath the marsh it takes the meaning of receiving with an open mind. His own explanation: this is Yu Fan's interpretation. The third line of Qian is the superior man. The top line of Pu moves down to the third line, so "the superior man" refers to the Qian trigram in Hexagram Pu. Qian represents man, Kun represents emptiness, which is referring to the reversal of Qian into Kun in Hexagram Pu. To receive something requires the use of the hand, hence Gen represents the hand. The third line originally belongs to Kun, which governs emptiness; the top line moving down to the third line is precisely the third line being empty and receiving the top line, hence the idea of receiving others with an open mind. The Hexagrams Qian and Xian both result from the top line of Qian moving down to the third line: Qian takes the meaning of "reducing excess," and Xian takes the meaning of "receiving with an open mind." Therefore, Gen, the mountain, on the ground is Qian, and beneath the marsh it represents receiving with an open mind.

咸其母，志在外也。注：外謂四失位，遠應之四得正，故志在外。雖凶居吉，順不害也。注：坤為順，為害，二本坤也，故順；上之三坤體壞，故順不害。咸其股，亦不處也；志在隨人，所執下也。注：巽為處女，男已下女，故不處也，凡士與女未用皆稱處矣。志在於二，故所執下也。貞吉悔亡，未感害也；憧憧往來，未光大也。注：坤為害，初四易位，故未感害。初往弇三，故未光；四來居初，故未大。咸其脢，志末也。注：末謂上，五比上故志末。咸其輔頰舌，媵口說也。注：媵，送也，不得之三，故媵口說。

The Small Image Commentary of the Hexagram Xian: The first line "Its mother is touched" indicates the mind is outside. Hui Dong's own note: "Outside" refers to the sixth line in the fourth position losing its proper place; the first line is far away and corresponds to it, moving to the fourth position allows each to be in the correct place, hence the mind is outside. The second line "Though it is凶, it is吉利" indicates following without being harmed. His note: The trigram坤 represents following, but also harm; the second line belongs to坤, so it follows; the upper trigram乾's top line moves down to the third position, breaking the坤 structure, so it follows without being harmed. The third line "Its thigh is touched" also indicates inability to stay in place; "The will is to follow others" indicates a low position. His note: The trigram巽 represents a virgin, the man has already bent down to the woman, hence unable to stay in place; all scholars and unmarried women are called "处". The third line's will is towards the second line, hence the low position. The fourth line "Uprightness brings good fortune and regret disappears" indicates the感应 has not yet been harmed; "Wandering back and forth" indicates it has not yet become great. His note: The trigram坤 represents harm, the first and fourth lines exchange positions, hence the感应 has not yet been harmed. The first line moves forward to cover the third line, hence it is not bright; the fourth line moves down to the first position, hence it is not great. The fifth line "Its back is touched" indicates the mind is at the end. His note: "End" refers to the top line, the fifth line is adjacent to the top line, hence the mind is at the end. The sixth line "Its cheek and tongue are touched" indicates only using words to send off. His note: "媵" means to send off; the sixth line cannot move down to the third position, hence only using words to send off.

疏：「外謂」至「在外」○此虞義也。四在外卦，故外謂四。六居初而應又遠，故失位遠應，之四得正，謂與四易位則皆得其正。初利之四，故志在外也。○「坤為」至「不害」○坤順，《說卦》文；坤為害，虞義也。坤柔順承天，故順；陰體賊害，故又為害也。二在否家體坤，故本坤也。順於三，故順；乾上之三坤體壞，故不害也。凡爻之情，近而不相得、遠而不相應者則言害，咸家取女吉，二氣感應以相與，故二曰順不害，四曰未感害也。

This is Yu Fan's explanation. The fourth line is in the outer trigram, so "outer" refers to the fourth line. Because a yao of yin is in the first position and the corresponding yao is far away, it is said to be out of place and distant in response. "The fourth line attains the correct position" means that if the first line and the fourth line exchange positions, both would be in the correct place. The first line is favorable to move towards the fourth position, so the mind is directed outward. The commentary from "Kun represents" to "without harm" refers to the idea that Kun represents following, as stated in "Shuo Gua"; Kun also represents harm, according to Yu Fan. Kun is soft and submissive, and supports Heaven, so it is considered following; the nature of yin is to harm, so it is also considered harmful. The second line is in the series of the "Pu" hexagram and belongs to the structure of Kun, so it is said to be originally part of Kun. It is following and supporting the ninth line in the third position, so it is considered following; the top line of the trigram of Qian moves down to the third position, and the structure of Kun is destroyed, so it does not become harmful. In general, if the lines are adjacent but not harmonious, or separated and not corresponding, it is called "harm." The hexagram "Xian" is considered auspicious for marriage, as the two energies interact and are harmonious, so the second line says following without harm, and the fourth line says that the response has not been harmed.

○「巽為」至「下也」○此虞義也。巽陽藏室，故為處；為長女，故為處女。女未嫁稱處，荀子曰：「處女莫不願得以為士。」今男已下女，故不處也。士未見於君亦稱處士，故士與女未用皆稱處矣。二，隨人者也，三志在二，故志在隨人；二又在下，故所執下也。

The passage from Yu Fan's explanation, from "Wind represents" to "low position": This is Yu Fan's interpretation. Wind has the image of yang energy hidden indoors, so it takes the meaning of "residing." Wind is also the eldest daughter, so it represents a maiden. A maiden who has not yet married is called "residing." The Xunzi says, "A maiden does not refuse to marry a gentleman like this." Now, a man has already humbled himself to marry a woman, so he cannot reside peacefully. A gentleman who has not yet been employed by a ruler is called "residing gentleman," so both the gentleman and the maiden who have not been employed or have not yet married are called "residing." Six Two is a line that follows another, and Nine Three's aspiration is toward Six Two, so the aspiration is to follow others; Six Two also resides below, so it signifies holding to a low position.

○「坤為」至「未大」○初四不當位而相應，《乾鑿度》謂之失義，失義則有害，悔且吝是也。初四易位，爻皆得正，貞吉而悔亡，故未感害也。初往弇三，三為四弇，故未光；四來居初，初陽尚小，故未大也。○「末謂」至「志末」○爻例初為本，上為末，五比上，上為末，故志末，坎為志也。

The explanation from "Kun as" to "not great": The first and fourth lines are not in proper position but correspond with each other; The "Qian Zao Du" calls this "losing meaning." Losing meaning brings harm, leading to regret and meanness. When the first and fourth lines exchange positions, both lines attain their proper place, thus being firm and auspicious, and regret disappears, so thesympathetic response (response) has not yet caused harm. The first line moves forward to cover the third line, and the third line is also covered by the fourth line, so it is not bright; the fourth line moves down to the first position, and the yang of the first position is still small, so it is not great. The explanation from "the author says" to "the end": According to the line rules, the first line is the beginning, and the top line is the end; the fifth line is adjacent to the top line, and the top line is indeed the end, so the mind is at the end, and Kan governs the mind and will.

○「媵送」至「口說」○此虞義也。媵，送，《釋言》文。媵讀為騰，《燕禮》曰：「媵觚於賓。」鄭彼注云：「媵，送也，今文媵皆作騰。」是媵為古文騰也。《淮南子》曰：「子產騰辭。」上與五比而不應三，故云不得之三。鄭氏謂徒送口語相感而已，故媵口說。本今作滕，《釋詁》曰：「滕，虛也。」言以虛辭相感，義亦得通。

The passage from "Ting Song" to "Kou Shuo" is an explanation by Yu Fan. "Ting" is interpreted as "send," based on the "Er Ya · Shi Yan." "Ting" is read as "Teng," as seen in the "Yi Li · Yan Li," where it says "Ting Gu Yu Bin," and Zheng Xuan notes there: "Ting means to send; in the current text, 'Ting' is all written as 'Teng.'" This shows that "Ting" is an ancient form of "Teng." The "Huainanzi" mentions "Zi Chang Teng Ci." Since the Sixth at the Top is adjacent to the Fifth but not corresponding to the Third, it is said that it cannot descend to the third position. Zheng Xuan believes it is merely the mutual influence of spoken words, hence saying it is the sending of verbal expressions. The current text uses "Teng," and the "Er Ya · Shi Gu" says "Teng means empty," meaning the mutual influence through empty words, which also makes sense in terms of meaning.

雷風恆，君子以立不易方。注：君子謂乾二。坤為方，初四二五復位，三正不動，故立不易方。疏：三本乾也，故君子謂乾三。坤為方，謂益互坤也。方其義也，終變成益，則初四二五復位，三正不動，故立不易方。若然，九三言不恆其德，易其方矣，而象言不易者，震巽特變，故三不恆；君子贊化育，故不易，不易則成既濟定也。此兼虞義。虞以乾初之坤，四三不易方，義稍乖耳。

The Great Ultimate of the Hexagram Heng: "Thunder and Wind are constant; the gentleman establishes himself without changing his position." Hui Dong's own commentary says: "The gentleman" refers to the second line of Qian. Kun governs direction, with the first and fourth lines, as well as the second and fifth lines, returning to their original positions. The third line is originally correct but does not move, hence the statement about establishing oneself without changing one's position. His own explanation: the third line originally belongs to Qian, so "the gentleman" refers to the third line of Qian. Kun governing direction refers to the Kun in the mutual relationship of the Hexagram Yi. "Direction" refers to the meaning of righteousness; the Hexagram Heng eventually transforms into the Hexagram Yi, with the first and fourth lines, as well as the second and fifth lines, returning to their original positions. The third line is originally correct and does not move, hence the statement about establishing oneself without changing one's position. According to this, the line statement of the third line says "not constant in virtue," implying that it has changed its direction, yet the Great Ultimate says "unchanging," because the relationship between Zhen and Xun has a special transformation, so the third line is not constant. The gentleman supports the transformation and nurturing of heaven and earth, hence not changing his position, and not changing his position leads to the established state of completion. This explanation incorporates Yu Fan's view. Yu Fan used the first line of Qian crossing into Kun, and the fourth and third lines to explain "unchanging direction," but his reasoning is slightly off.

浚恆之凶，始求深也。注：初為始，深謂陽，四之初，故始求深。九二悔亡，能久中也。注：乾為久，變之正，故能久行中和。不恆其德，無所容也。注：諸爻皆正，三獨失位，故無所容。久非其位，安得禽也。注：四五皆失位，故非其位；五已之正，故不得禽。婦人貞吉，從一而終也。注：一謂初，終變成益，以巽應初震，故從一而終。夫子制義，從婦凶也。注：巽為制，坤為義，震沒從巽入坤，故從婦凶。震恆在上，大無功也。注：終在益，上乘五遠應，故大無功。

The Small Image Commentary of the Hexagram of Constancy: The first line "Seeking constancy too deeply brings misfortune" refers to seeking too deeply from the beginning. Hui Dong's self-commentary says: The first line is the beginning, "deep" refers to yang; the nine in the fourth line moves down to the first position, so seeking deeply from the beginning. The nine in the second line "regret disappears" refers to being able to maintain constancy in the middle. Self-commentary: The trigram Qian represents constancy, the nine in the second line changes back to the correct position, so it can maintain constancy in the middle. The nine in the third line "not maintaining constancy in virtue" refers to having nowhere to belong. Self-commentary: All other lines return to the correct position, but the nine in the third line is out of place, so it has nowhere to belong. The nine in the fourth line "longing in an improper position" refers to how can one hunt for game. Self-commentary: The fourth and fifth lines are both out of place, so they are in improper positions; the six in the fifth line has returned to the correct position, so the nine in the fourth line cannot hunt for game. The six in the fifth line "the woman remains constant and is auspicious" refers to being faithful from beginning to end. Self-commentary: "One" refers to the first line; the Hexagram of Constancy eventually transforms into the Hexagram of Gain, with the trigram Xun responding to the first line's trigram Zhen, so it refers to being faithful from beginning to end. "The husband establishes righteousness" refers to following the woman leading to misfortune. Self-commentary: Xun represents establishment, while Kun represents righteousness; Zhen is hidden and follows Xun into Kun, so following the woman leads to misfortune. The six at the top "the thunder of constancy is above" refers to great effort without success. Self-commentary: The final transformation is into the Hexagram of Gain, the top line oversteps the nine in the fifth line and the corresponding line is very distant, so great effort leads to no success.

疏：「初為」至「求深」○爻在初為始，深謂陽，虞義也。虞謂乾初為淵，故深。《太玄》曰：「夫一，一所以摹始而測深。」知深亦謂初矣。四陰之初，非深而求深，故云始求深也。○「乾為」至「中和」○此荀虞義也。天行不息，故乾為久。二失位變之正，乃能久行中和之道。久，猶恆也。○「諸爻」至「所容」○虞云終變成益，則初四二五皆得正，故諸爻皆正；三變失位為匪人，故無所容。

The passage explains that the first line is the beginning, and "deep" refers to yang, according to Yu Fan. Yu Fan regarded the first line of Qian as a deep abyss, hence the term "deep." The Tai Xuan says, "The so-called one is used to simulate the beginning and measure the profound," indicating that "deep" also refers to the first line. The yao of nine in the fourth position, being yin, descending to the first position, is not originally deep but is forced to be deep, hence the beginning is seeking depth. The passage on "Qian as" to "harmony in the middle" refers to the views of Xun Shuang and Yu Fan. The heavenly way is unceasing, so Qian represents duration. Nine in the second position, having lost its place, changes to return to the correct position, thus being able to sustain the middle and harmony. "Duration" is also "constant." The passage on "all yao" to "what can be contained" refers to Yu Fan's view. Yu Fan said that the book of Heng eventually transforms into the book of Yi, so the first and fourth, the second and fifth lines each attain their correct positions, hence all yao are correct; nine in the third position, after one change, loses its place and becomes "non-human," hence having nowhere to be contained.

○「四五」至「得禽」○四五在恆家稱久而皆失位，故久非其位，非謂常久失位也。五已之正，四當變承之，故云安得禽也。○「一謂」至「而終」○此虞義也。初九為元，元即一也，故一謂初。終變成益，巽四正應震初，故云以巽應初震。《郊特牲》曰：「壹與之齊，終身不改。」故夫死不嫁，是從一而終之義，所謂恆也。

The explanation of the passage from "four and five" to "obtaining the bird": the fourth and fifth lines in the Hexagram of Constancy both speak of "duration" but are both out of their proper positions, so it is said "duration is not in its proper place," which does not mean being out of place for a long time. The sixth line five has already returned to the correct position, and the ninth line four should change to support it, so where else could one hunt for a bird? The explanation from "one says" to "and finally": this is Yu Fan's interpretation. The first line is the origin, and origin is also one, so "one" refers to the first line. The Hexagram of Constancy eventually transforms into the Hexagram of Gain, and the fourth line of Xun corresponds to the first line of Zhen, so it is said that Xun goes to respond to the first position of Zhen. The "Rites of the Sacrificial Ceremony" says "once one has shared the wine cup with another, one does not change for life," so a wife does not remarry after her husband's death, which is the meaning of being constant with one, which is called "constancy."

○「巽為」至「婦凶」○巽德之制，故為制。管子曰：「天仁地義。」《乾鑿度》曰：「地靜而理曰義。」故坤為義。以乾制坤，是制義也。終變成益，震變為巽，故震沒；從巽中互坤，故入坤。坤為死，故從婦凶，巽為婦也。○「終在」至「無功」○此虞義也。終變成益，故終在益。上五多功，五動上乘五，遠應在三，故大無功也。

The explanation regarding "Xun as" to "wife's misfortune": The Great Treatise says "Xun represents the regulation of virtue," so Xun is associated with regulation. The Guanzi says "Heaven governs benevolence, Earth governs righteousness," and the Qian Zao Du says "Still Earth with order is called righteousness," so Kun represents righteousness. Using Qian to regulate Kun is called "regulating righteousness." The hexagram of Heng eventually transforms into Yi, and Zhen transforms into Xun, so Zhen is hidden. Following Xun, with the inner and outer trigrams containing Kun, it is said to enter Kun. Since Kun represents death and mourning, following a woman leads to misfortune, and Xun is the woman. The explanation regarding "ending in" to "no merit": This is Yu Fan's interpretation. The end transforms into Yi, so the end is in Yi. The upper and fifth lines originally are positions of great merit, but now the nine-five line moves, and the upper line overpowers it, while the responding line is far away at the third position, thus resulting in great lack of merit.

天下有山，君子以遠小人，不惡而嚴。注：乾三為君子，為遠，為嚴；坤為惡，消陽及三為小人，故以遠小人不惡而嚴也。疏：三為君子，卦本乾也，故曰乾三。乾為遠，為嚴，虞義也。否三為小人，陰消陽及三，君子道消，小人道長，天地閉，賢人隱，故以遠小人不惡而嚴也。

The Great Image of the Dù hexagram: "Heaven over mountains, the gentleman keeps distant from small men, without hatred but with strictness." The original text here lacks the hexagram name "Dù." Hui Dong's self-commentary says: The third line of Qian is the gentleman, and Qian also governs distance and strictness; Kun governs hatred, and when Yin overcomes Yang and reaches the third line, it becomes a small man. Therefore, one keeps distant from small men, without hatred but with strictness. Self-commentary: The third line is the gentleman, and this hexagram originates from Qian, so it is called "Qian San." Qian governs distance and strictness, according to Yu Fan's view. The third line of the Pí hexagram is a small man, Yin overcomes Yang and reaches the third line, the way of the gentleman declines, the way of the small man grows, heaven and earth are closed off, and the virtuous retreat, hence keeping distant from small men, without hatred but with strictness.

尾之厲，不往何災也。注：坎為災，艮體宜靜，若不往於四則無災也。執用黃牛，固志也。注：固者貞固，坎為志，故曰固志。繫之厲，有疾備也。注：備讀為憊。畜臣妾吉，不可大事也。注：三動入坤，陽稱大，坤為事，故不可大事也。君子好，小人否也。嘉貞吉，以正志也。注：三已變，上來之三成坎，故曰以正志。飛無不利，無所疑也。注：坎心為疑。

The Small Image Commentary of the Dùn hexagram: The first line "Tail is dangerous" means that if one does not go forward, there will be no disaster. Hui Dong's self-commentary says: The坎 (Kan) trigram represents disaster, and the艮 (Gen) trigram is naturally suitable for stillness. If one does not go forward and instead goes to the fourth line, there will be no calamity. The second line "Hold a yellow ox" indicates firm determination. Self-commentary says: "Solid" means to be upright and firm. The Kan trigram represents the mind, so it is said that the mind is firm. The third line "Attached is dangerous" indicates illness and exhaustion. Self-commentary says: "Prepare" is read as "exhausted." "Keeping servants and concubines is auspicious" means one should not undertake great affairs. Self-commentary says: The third line moves, and the top line comes down to occupy the third position, forming the Kan trigram. Yang is called great, and the Kun trigram governs affairs, so one should not undertake great affairs. The fourth line "The gentleman is favorable" while "the petty person is not." The fifth line "Auspicious sincerity is favorable" is used to correct the mind. Self-commentary says: Since the third line has already moved, the top line comes down to occupy the third position, forming the Kan trigram, so it is used to correct the mind. The top line "Flying without any disadvantage" means there is no doubt. Self-commentary says: The Kan trigram represents the mind, so it is the master of doubt.

疏：「坎為」至「災也」○此虞義也。艮止故靜。者，退也，故不往於四則無災也。○「固者」至「固志」○《釋詁》曰：「鞏，固也。」彖辭「小利貞」正指二，《文言》曰：「貞固足以乾事。」故固者貞固。坎心為志，二志固，故不為否也。○「備讀為憊」○讀從《公羊》「嘻，甚矣憊」之憊，鄭注云：「備，困也。」故讀從之。○「三動」至「事也」○此虞義也。陽稱大，坤陰小，故不可大事。荀氏謂但可畜養臣妾，不可任國家之大事也。○「三已」至「正志」○四之初，三已變，上又之三，則五體坎，坎心為志，五正應二，故以正志也。○「坎心為疑」○上之三體坎，故坎心為疑。

This is Yu Fan's explanation. Gen represents stopping, so it is about being quiet. The original text is missing one character above the phrase "the meaning is retreat," and the remaining sentence should be explaining "Dun" as retreat, so not going to nine four brings no calamity. The explanation from "Gu" to "Gu Zhi" refers to "Gu" meaning "solid," as stated in "Er Ya · Xigǔ" which says "Gu means solid." The hexagram statement "small benefit of uprightness" refers to line six two. The "Wenyan" of "Qian" says "uprightness and firmness are sufficient for handling affairs," so "Gu" means uprightness and firmness. Kan represents the heart and governs will, and line six two has a firm will, so it does not become "Po." The explanation "read 'bei' as 'pei'" follows the reading of "bei" in "Gongyang Zhuan" "xi, how exhausted," and Zheng Xuan's commentary says "pei means困," so this is the reading. The explanation from "three moves" to "affair" is Yu Fan's explanation. Yang is called great, and坤 belongs to yin and is small, so it is said that it cannot undertake great affairs. Xun Shuang thought it could only raise servants and concubines, but not take on state affairs. The explanation from "three has already" to "correct will" refers to nine four moving down to the first position, nine three has already moved, and the top line moves down to the third position, so the fifth line is in the body of Kan. Kan represents the heart and governs will, and nine five corresponds with six two, so it is used to correct the will. The explanation "Kan heart is doubt" refers to the top line moving down to the third position to form the body of Kan, so Kan represents the heart and governs doubt.

雷在天上，大壯，君子以非禮弗履。注：夬履兩象易，體夬，故非禮。初為履，四之正應初，故非禮弗履。疏：夬履兩象易，虞義也。澤天為夬，天澤為履，故兩象易。初至五體夬，柔乘剛，故非禮。履者，禮也，初足為履，四之正應初，得所履矣，故非禮弗履。

The Great Strength hexagram's overall image is: "Thunder above the sky, Great Strength; the superior man acts in accordance with propriety." Hui Dong's own commentary says: The hexagrams "Guai" and "Lv" are examples of upper and lower images being exchanged. The hexagram "Da Zhuang" contains the structure of "Guai," hence the mention of "non-propriety." The first line represents "Lv," and the fourth line returns to the correct position and corresponds with the first line of nine, hence the idea that what is not in accordance with propriety is not practiced. His own explanation says: "The images of 'Guai' and 'Lv' are interchangeable" is Yu Fan's view. A marsh above the sky is "Guai," and the sky above the marsh is "Lv," hence the images of the two hexagrams are exchanged. The first to fifth lines of "Da Zhuang" form the structure of "Guai," with a yin line overpowering a yang line, hence the mention of "non-propriety." "Lv" refers to propriety. The first line is the foot and represents walking, and the fourth line returning to the correct position and corresponding with the first line of nine leads to proper practice, hence the idea that what is not in accordance with propriety is not practiced.

壯於止，其孚窮也。注：應在乾終，故其孚窮。九二貞吉，以中也。注：中而不正，之正則吉。小人用壯，君子罔也。藩決不羸，尚往也。注：尚往者，謂上之五。喪羊于易，位不當也。注：四五失位故不當。不能退不能遂，不詳也。注：乾善為詳，不得三應，故不詳也。艱則吉，咎不長也。注：巽為長，動失位為咎，不變之巽，故咎不長。

The Small Image Commentary of the Great Strength hexagram: The first line "Strength in stopping" indicates that its sincerity has reached its limit. Hui Dong's self-commentary: The first line corresponds to the last line of the Qian trigram, hence sincerity has reached its limit. The second line "Uprightness brings good fortune" is because it is in the center. Self-commentary: The second line is in the center but not in the proper position; when it changes to the correct position, it brings good fortune. The third line "Small people use strength, the gentleman is confused" refers to the use of strength by the small person. The fourth line "The fence is decisively broken, no loss" indicates that it is still possible to move forward. Self-commentary: The phrase "still moving forward" refers to the top line moving to the fifth position. The fifth line "Losing a sheep in the easy place" indicates that the line is in an improper position. Self-commentary: Both the fourth and fifth lines are in improper positions, hence the line is improper. The top line "Unable to retreat, unable to proceed" indicates that it does not attain goodness. Self-commentary: The goodness of Qian is called "detailed," but the top line does not correspond with the third line, hence it does not attain goodness. "Difficulties bring good fortune" indicates that the misfortune does not last long. Self-commentary: The trigram Xun represents length, but when the top line moves, it loses its position and becomes a misfortune; if it does not move and remains in the Xun trigram, the misfortune does not last long.

疏：「應在」至「孚窮」○此虞義也。卦有兩乾，故應乾，四為乾之終，故其孚窮也。○「中而」至「則吉」○謂九二中而不正，其言貞吉者，以其變之正故吉也，《乾鑿度》曰「九二陽不正」是也。○「尚往」至「之五」○此虞義也，尚與上通。○「四五」至「不當」○四五皆失位，故不當；四之五動各得正，故無悔也。○「乾善」至「詳也」○此虞義也。詳，古文祥，《釋詁》云：「詳，善也。」乾元善之長，一乾以至三乾成為積善，故云乾善為詳。上隔於四，不得三應，故不詳，三體乾也。○「巽為」至「不長」○此虞義也。巽為長，《說卦》文。上動失位，故為咎，藩決難解，守正應三，不變之巽，故咎不長也。

This is Yu Fan's explanation. The lower trigram and the interacting trigrams of the hexagram each contain one Qian trigram, so it is said that the influence falls upon Qian. The fourth line is the end of the Qian trigram, so it is said that sincerity is exhausted. The part of the commentary from "zhong er" to "zhe ji" refers to the second line being in the center but not in the correct position. The reason for saying "zheng ji" is because it changes back to the correct position. The "Dian Zao Du" says "the yang of the second line is not in the correct position," which is exactly this meaning. The part of the commentary from "shang wang" to "zhi wu" is also Yu Fan's explanation. "Shang" and "shang" are interchangeable. The part of the commentary from "si wu" to "bu dang" refers to the fourth and fifth lines both being out of position, so they are not appropriate. The fourth and fifth lines each move once and attain the correct position, so there is no regret. The part of the commentary from "qian shan" to "xiang ye" is also Yu Fan's explanation. "Xiang" is an ancient form of "xiang," meaning "auspiciousness." The original element of Qian is the first of all good qualities. From one line of Qian to three lines of Qian, it accumulates goodness, so the goodness of Qian is called "xiang." The top line is separated from the fourth line and cannot correspond with the third line, so it does not obtain goodness, and the third line is exactly the Qian trigram. The part of the commentary from "xun wei" to "bu zhang" is also Yu Fan's explanation. Xun governs growth, as stated in "Shuo Gua." The top line moves once and loses its position, so it causes misfortune. The difficulty of breaking through the fence is resolved, it maintains the correct position and corresponds with the third line, and remains in the Xun trigram without change, so the misfortune does not last long.

明出地上，君子以自照明德。注：君子謂觀乾，乾為德，坤為自，離為明，乾五動以離日自照，故以自照明德也。疏：此虞義也。觀九五「觀我生，君子無咎」，故君子謂觀乾。乾為照，五動體離，以離日自照，故以自照明德。

The Great Image of the "Progress" hexagram states: "Light emerges from the earth, the superior person thus uses self to illuminate virtue." Hui Dong's self-commentary says: "The superior person" refers to the Qian trigram of the "Observation" hexagram. Qian governs virtue, Kun governs self, and Li governs brightness. When the fifth line of Qian moves, it becomes Li, thus using the sun represented by Li to illuminate oneself, meaning using self-examination to manifest virtue. Self-explanation: This is Yu Fan's interpretation. The fifth line of the "Observation" hexagram says "Observing my life, the superior person incurs no blame," so "the superior person" refers to the Qian trigram of the "Observation" hexagram. Qian governs illumination, and when its fifth line moves, it becomes Li, thus using the sun represented by Li to illuminate oneself, meaning using self-examination to manifest virtue.

如摧如，獨行正也。注：初一稱獨，動體震為行，故獨行正。裕無咎，未受命也。注：五未之巽，故未受命。受茲介福，以中正也。注：五動得正中，故二受大福矣。眾允之志，上行也。注：坎為志，三之上成震，故曰上行。碩鼠貞厲，位不當也。矢得勿恤，往有慶也。注：二往應五，陽稱慶。維用伐邑，道未光也。注：乾為道，離為光，動入冥豫，故道未光。

The Image Commentary of the "Progress" hexagram: The first line "like being crushed" indicates moving alone along the correct path. Hui Dong's note: The first line is "one," thus called "alone"; when one moves, it forms the trigram Zhen (Thunder), which signifies movement, hence moving alone along the correct path. "Abundance without blame" indicates not yet receiving a command. Note: The fifth line has not yet transformed into the trigram Xun (Wind), so it has not received a command. The second line "receiving this intermediate blessing" is because it is in the center and upright. Note: When the fifth line moves, it becomes upright and in the center, so the second line receives great blessing. The third line "the will of the people" indicates moving upward. Note: Kan (Water) represents the mind and will; the third line moves upward to form the trigram Zhen (Thunder), hence moving upward. The fourth line "a large rat, firmness brings danger" indicates an improper position of the line. The fifth line "the arrow is obtained, no worries" indicates going forward brings blessings and joy. Note: The second line goes forward to meet the fifth, and a yang line is called a celebration. The top line "use it to attack the city" indicates the way is not yet great. Note: Qian (Heaven) represents the way, and Li (Fire) represents brightness; when one moves, it falls into the image of "Yue" hexagram's top line "dark enjoyment," hence the way is not yet great.

疏：「初一」至「行正」○此虞義也。初即一也，故曰初一；一即獨也，《方言》曰：「一，蜀也，南楚謂之獨。」郭注云：「蜀猶獨也。」初為微，為隱，隱微獨也，故初一稱獨。四之初體震，震為行，故獨行。正，言變之正也。○「五未」至「受命」○此虞義也。四之五，五體巽，巽為命，五未之巽，故初未受命。卦辭言錫，初言未受命者，命錫自上，五未之正，故初未受命也。○「五動」至「福矣」○此九家義也，二受介福于五，故中正謂五。○「坎為」至「上行」○此虞義也。○「二往」至「稱慶」○二往應五，故云往；五正陽位，故往有慶。○「乾為」至「未光」○上體乾為道，離日為光，豫上曰冥豫，動入冥豫，乾離象毀，故道未光，此兼荀義。

The explanation of the passage starts from "Initial One" to "Acting Righteously": this is Yu Fan's interpretation. "Initial" means "One," so it is called "Initial One." "One" also means "sole," as the "Cantong Qian" says "One is called Shu, and in southern Chu it is called Du." Guo Pu's commentary says "Shu is like Du." The first line takes the meaning of smallness and concealment; concealment and subtlety are equivalent to "sole," so the "One" in the first line is called "sole." When Nine in the Fourth moves down to the first position, it forms the trigram Zhen, which governs movement, so it is said that "sole movement" occurs. The term "righteous" refers to transformation returning to correctness. The explanation from "Fifth Not Yet" to "Receiving Mandate": this is Yu Fan's interpretation. When Nine in the Fourth moves up to the fifth position, the fifth becomes Xun, which governs command. Since the fifth line has not yet transformed into Xun, the first line has not yet received mandate. The hexagram statement says "bestowing a horse," but the first line says "not yet receiving mandate," because the granting of titles and rewards comes from above. The fifth line has not yet returned to correctness, so the first line has not yet received mandate. The explanation from "Fifth Movement" to "Blessed": this is the view of the Nine Schools of the Book of Changes. Six in the Second receives great blessing from the fifth line, so "centered and correct" refers to the fifth line. The explanation from "Kan Represents" to "Upward Movement": this is Yu Fan's interpretation. The explanation from "Second Moves" to "Celebrating": Six in the Second moves to respond to the fifth, so it is said "moving." The fifth line is a proper yang position, so moving brings blessing and celebration. The explanation from "Qian Represents" to "Not Yet Radiant": the upper trigram belongs to Qian, which governs the Way, and Li, which represents the sun, governs light. The upper sixth line of "Yue" says "dark revelry," and once it moves, it falls into the image of dark revelry. The images of Qian and Li are both destroyed, so the Way is not yet radiant. This explanation also incorporates Xun Shuang's view.

明入地中，明夷，君子以蒞眾用晦而明。注：君子謂三。蒞，臨也。坤為眾，為晦；離為明。三上蒞坤，故以蒞眾用晦而明。疏：君子謂三，虞義也。蒞，俗字，《說文》作，臨也。臨者，以上臨下，臨卦取象於二升五以臨眾陰。坤為眾，三升五是蒞眾也。坤為晦，離為明，三體離而上臨坤，其子之貞明不可息，是用晦而明也。言而明者，宣八年《公羊傳》曰：「而者何？難也。」明夷之世不可疾貞，故言用晦而明也。

The Great Image of the卦 Mingyi says: "Light enters the earth, hence Mingyi; the superior man uses obscurity to manifest brightness." Hui Dong's self-commentary says: "The superior man" refers to the Nine in the Third. "Lì" means "to govern." The Earthly element governs the multitude and darkness, while the Fire element governs brightness. The Nine in the Third ascends to govern the Earth, thus governing the people by using obscurity to manifest brightness. His own explanation says: "The superior man" refers to the Nine in the Third, according to Yu Fan's view. "Lì" is a variant character; the "Shuowen" gives a different form, and the original text here omits this character, whose meaning is "to govern." The term "governing" refers to ruling from above, and the卦 Lin takes its image from the Nine in the Second ascending to the fifth position to govern the yin elements. The Earth governs the multitude, and the Nine in the Third ascending to the fifth position is governing the people. The Earth governs darkness, and the Fire governs brightness; the Nine in the Third is in the body of Fire and ascends to govern the Earth. Ji Zi's uprightness makes brightness unextinguishable, which is using obscurity to manifest brightness. The phrase "and brightness" refers to the "Gongyang Zhuan" of the year Xuan Gong 8, where "er" is asked: "What is 'er'? It is a term for hardship." In the era of Mingyi, one should not rush to correct things, hence using obscurity to manifest brightness.

君子于行，義不食也。注：闇昧在上，有明德者義不食祿。六二之吉，順以則也。注：坤為順，二得位應五，故順以則。南守之志，乃大得也。注：三居五據有群陰，故大得。入于左腹，獲心意也。注：坎為亟心。其子之貞，明不可息也。注：明謂乾，陽道不絶，故不可息。初登于天，照四國也；後入于地，失則也。注：離日為照，坤為四國，坤五失位，不可疾貞，故失則。

The Small Image Commentary of the卦 Mingyi says: "The Nine at the Beginning 'A gentleman on the way'" refers to following righteousness and not accepting his salary. Hui Dong's self-commentary says: When a dark ruler is above, a person with bright virtue follows righteousness and does not accept his salary. The good fortune of the Six in the Second is due to following and conforming to the principle. Self-commentary says: The trigram坤 represents following, the Six in the Second is in the proper position and corresponds with the Five, so it follows and conforms to the principle. The Nine in the Third "the determination to remain in the south" refers to ultimately achieving great success. Self-commentary says: The Nine in the Third ascends to the fifth position and controls all the yin lines, so it achieves great success. The Six in the Fourth "entering the left abdomen" refers to gaining his heart. Self-commentary says: The trigram坎 represents a hasty heart. The Six in the Fifth "the sincerity of his son" refers to brightness that cannot be extinguished. Self-commentary says: "Bright" refers to the trigram乾, the yang path does not cease, so it cannot be extinguished. The Six at the Top "first ascending to heaven" refers to illuminating all the states; "then entering the earth" refers to losing the principle. Self-commentary says: The trigram离 represents the sun which illuminates, and the trigram坤 represents the four directions of the states; the fifth position of the trigram坤 is out of place, so it is not advisable to hurry to correct, thus losing the principle.

疏：「闇昧」至「食祿」○此荀義也。闇昧謂坤，明德謂離。坤二之乾，乾為德，離為明，初得位，故有明德也。○「坤為」至「以則」○應在坤，故坤為順。三上居五，二得位應五而行中和，故順以則，凡爻得位皆稱則也。○「三居」至「大得」○陽稱大，三陽居五，據有群陰，故云乃大得也。言乃者，宣八年《公羊傳》曰「乃，難乎而」，亦不可疾貞之義也。○「坎為亟心」○坎為亟心，《說卦》文。荀氏云：「亟，中也。」三升五居中，坎為中心，故獲心意也。

From his commentary, the part explaining "darkness" to "receiving salary": This is Xun Shuang's interpretation. "Darkness" refers to the trigram坤 (Earth), and "bright virtue" refers to the trigram离 (Fire). The second line of坤 connects with乾 (Heaven), and乾 represents virtue, while离 represents brightness. The initial nine is in the proper position, so it is said to have bright virtue. The part explaining "Kun as" to "with principle": The six in the second line corresponds to坤, so坤 represents following. The nine in the third line rises to the fifth position, the six in the second line is in the proper position and corresponds with the fifth, thus practicing the middle and harmonious way, so it is said to be following and in accordance with principle; any line in the proper position can be called "principle." The part explaining "the third line resides" to "great gain": Yang is called great. The yang of the third line rises to the fifth position, controlling all the yin lines, so it is said to gain greatly. Using the character "乃" (then), according to the "Gongyang Zhuan" of the eighth year of Xuan Gong, "乃" is more difficult than "而," which similarly implies that one should not rush to correct. The part explaining "Kan represents urgent heart": "Kan represents urgent heart" comes from the "Shuogua." Xun Shuang says "urgent is the middle," the nine in the third line rises to the fifth position and is in the center, Kan being the center, so it is said to gain its heart.

○「明謂」至「可息」○乾為大明，故明謂乾。不言離而言乾者，其子之貞謂乾也。陽道不絶，《白虎通》文。《雜卦》曰：「明夷，誅也。」馬融注云：「誅，滅也。」鄭注《中庸》云：「息猶滅也。」陽道不滅，息而復明，故云明不可息也。○「離日」至「失則」○離日為照，虞義也。離象傳曰「大人以繼明照于四方」，故為照也。坤為國，《乾鑿度》曰「陽三陰四」，故坤為四國。離日在上，故照四國。明夷反晉，坤五失位，九三升五，不可卒正，故失則，謂爻失正也。

The passage from "明谓" to "可息" explains that the "bright" refers to Qian (Heaven), because "the son's constancy" points directly to Qian. The phrase "the yang path does not cease" comes from the White Tiger Classic. The Miscellaneous Trigrams Commentary says "Mingyi (Bright Abatement) means punishment," and Ma Rong's commentary states "punishment means extinction." Zheng Xuan's commentary on the Doctrine of the Mean says "cessation is like extinction." Since the yang path does not cease, it may temporarily stop but will then shine again, so the brightness cannot be extinguished. The passage from "Lì Rì" to "Shī Zé" explains that the sun, represented by Li (Fire), is the source of illumination, according to Yu Fan. The Great Image Commentary of the Li hexagram says "the superior person continues the bright illumination to the four directions," so the meaning of illumination is taken. The Earth (Kun) governs the country, and the乾凿度 says "the number of yang is three, the number of yin is four," so Kun represents four countries. The sun of Li is above, thus illuminating the four directions. Mingyi is the reversed hexagram of Jin (Advance), and Kun's fifth position is displaced, with the nine in the third rising to the fifth position, which cannot be hastily corrected, so "shī zé" refers to the loss of proper position of the line.

風自火出，家人，君子以言有物而行有恆。注：君子謂乾三，三動震為言，為行，乾為物。恆，常也。三動上反身，故以言有物而行有恆。疏：三本乾，故君子謂乾三。三動體震，震為言，為行；乾純粹精，故為物。恆，常也，《釋詁》文。三動上反身，身修而後家齊，故言有物而行有恆也。

The Great Image of the Hexagram Family: "Wind arises from Fire, Family; the superior man regulates his words and acts with consistency." Hui Dong's self-commentary says: "The superior man" refers to the third line of Qian. When the ninth line of the third position moves, it becomes Zhen, which governs speech and action. Qian governs things. "Consistency" means constant. When the ninth line of the third position moves, the top line returns to the third position and turns inward, thus reflecting self-examination. Therefore, speech has substance and actions are consistent. Self-explanation: The third line originally belongs to Qian, so "the superior man" refers to the third line of Qian. When the ninth line of the third position moves, it enters the structure of Zhen, which governs speech and action. The "pure and refined essence" in the Wenyan refers to Qian governing things. "Consistency" means constant, as stated in the Erya. When the ninth line of the third position moves, the top line returns to the third position and turns inward, thus reflecting self-examination. Only after self-cultivation can the family be harmonized, hence speech has substance and actions are consistent.

閒有家，志未變也。注：坎為志，剛來閒初，故志未變。六二之吉，順以巽也。注：巽順於五。家人熇熇，未失也；婦子喜喜，失家節也。注：得位故未失，動失正，故失家節。富家大吉，順在位也。注：順於五。王假有家，交相也。注：震為交，乾為愛，三動受上，六爻和會，故交相愛。威如之吉，反身之謂也。注：謂三動坤為身，上之三成既濟定，故反身之謂。此家道正，正家而天下定矣。

The Small Image Commentary of the Family Hexagram states: The first line, "A man is kept in the family," indicates that the mind has not yet changed. Hui Dong's own note says: The trigram Kan represents the mind and will, and a strong line comes before the first line to restrain it, so the mind has not changed. The good fortune of line two is due to its flexibility and humility. His note says: Line two is humble and submissive to line five. The line three, "The family is hot," indicates no misstep; "The wife and children are happy," however, indicates a loss of proper discipline in family management. His note says: Line three is in the proper position, so it does not misstep; once it moves, it loses the correct position, hence the loss of proper family discipline. The line four, "A wealthy family brings great good fortune," is because it is in the proper position. His note says: Line four is submissive to line five. The line five, "The king comes to the family," indicates mutual affection. The original text here is missing the character "love" after "mutual." His note says: The trigram Zhen represents interaction, and the trigram Qian represents love; once line three moves, it ascends to the top line, and all six lines harmonize and unite, thus saying mutual affection and love. The top line, "The good fortune of a severe appearance," refers to self-reflection. His note says: Once line three moves, it becomes the trigram Gen, which represents the body; the top line descending to the third line forms the completed state of the Hexagram Ji Ji, thus saying self-reflection. In this way, the family becomes properly ordered, and when the family is properly ordered, the world becomes peaceful.

疏：「坎為」至「未變」○應在四，四體坎為志，四剛閒初，初志未變，故悔亡，易傳所謂「正其本」是也。○「巽順於五」○此九家義也，九家謂二居貞，巽順於五，故吉矣。○「得位」至「家節」○三雖嚴而得位，故未失；動失正，家人體壞，故失家節，上來之三則終吉矣。○「順於五」○此虞義也，四得位而順於五，故云順在位也。

From the text, the explanation of "Cun Wei" to "Wei Bian" states that the initial line (Chu Ji) corresponds to the fourth line (Liu Si). The fourth line is part of the Kan trigram and represents the mind and will. The fourth line's yang energy restrains the initial line. Since the initial line's mind and will have not changed, the regret disappears, which is what the "Yi Zhuan" refers to as "correcting the root." The explanation of "Xun Shun Yu Wu" refers to the view of the Nine Schools, which hold that the second line (Liu Er) remains virtuous and submissive to the fifth line (Jiu Wu), thus achieving good fortune. The explanation from "De Wei" to "Jia Jie" states that although the third line (Jiu San) is strict but is in the proper position, so it is not inappropriate. However, once it moves, it loses the correct position, and the structure of the family is disrupted, thus losing the proper way of governing the family. The top line (Shang Yao) coming down to the third position eventually leads to good fortune. The explanation of "Shun Yu Wu" is according to Yu Fan, who says that the fourth line is in the proper position and submits to the fifth line, thus being in the correct position.

○「震為」至「相愛」○震為交，乾為愛，皆虞義也。三動受上，六爻和會而父子兄弟夫婦各得其正，人人親其親、長其長而天下平，是交相愛之義也。○「謂三」至「定矣」○此虞義也。三動體坤為身，上之三，言物行恆成既濟定，故反身之謂。寋觀上反三亦云反身也。上反三，身正而正人，故云此家道正，正家而天下定矣，皆是既濟之事也。

The passage explaining from "Zhen represents" to "mutual love": Zhen represents the master and the connection, while Qian represents love, both are Yu Fan's interpretations. When the third line moves, it connects with the top line, and all six lines harmonize and unite, so father-son, siblings, and husband-wife each find their proper roles. People love their relatives and respect their elders, and the world becomes peaceful, which is the meaning of "mutual love." The passage explaining from "called three" to "is determined": this is Yu Fan's explanation. When the third line moves, it enters the structure of Kun and represents the self. The top line descends to the third position, which matches "speech has substance, actions are consistent," forming the established situation of Ji Ji. Therefore, it says to look inward upon oneself. The hexagrams Jian and Guan also mention "returning to oneself" when the top line returns to the third position. When the top line returns to the third position, one first corrects oneself before correcting others, so the family becomes upright, and with the family upright, the world becomes peaceful, all of which belong to the matters governed by Ji Ji.

上火下澤，睽，君子以同而異。注：君子謂初，巽為同，二五易位，故以同而異。

The Great Image of the Hexagram Kui: "Fire above and marsh below,睽; the superior man uses the same and the different." Hui Dong's own commentary says: "The superior man" refers to the Nine at the Beginning, and the trigram Xun (Wind) takes the meaning of sameness; the second line and the fifth line exchange positions, each returning to its proper place but with a difference in position, so it is said that within great unity there can be differences.

疏：初得位，故君子謂初。巽為同，謂無妄巽也。二五易位，無妄為睽，故以同而異也。

The commentary says: Initially, the line 'Nine at the Beginning' holds a yang line in the first position, which naturally occupies the correct position and is proper. Therefore, the 'gentleman' mentioned in Hui Dong's annotation refers to this line. Among the eight trigrams, Xun signifies harmony and equality. The Xun here is taken from the upper trigram of the "Wu Wang" hexagram, which consists of Zhen below and Qian above. The interaction between the third line to the fifth line of "Wu Wang" forms Xun. The "Kui" hexagram is derived from the second and fifth lines of "Wu Wang" by swapping their positions: once the line 'Six in the Second' and 'Nine in the Fifth' of "Wu Wang" are exchanged, the entire hexagram becomes Dui below and Li above, which is "Kui". Thus, it retains the 'harmony' of Xun while displaying the 'difference' of Kui. Therefore, the "Great Image" says that the gentleman takes this hexagram as a model and 'harmonizes while differing', maintaining his own distinctions within great unity.

「見惡人，以辟咎也。」注：四復正，故見惡人以辟咎。「遇主于巷，未失道也。」注：動得正，故未失道。「見輿曳，位不當也。」注：三失位，故不當。「無初有終，遇剛也。」注：動正成乾，故遇剛。「交孚無咎，志行也。」注：坎動成震，故志行。「厥宗噬膚，往有慶也。」注：乾為慶，五變成乾，故二往有慶。「遇雨之吉，群疑亡也。」注：物三稱群，坎為疑，三變坎敗，故群疑亡。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Hui Dong's annotations on the Six Lines of the "Kui" hexagram's "Xiao Xiang" are as follows: The first line "Seeing an evil person, to avoid calamity" — annotation: The first line corresponds to the fourth line. The fourth line, originally not in the correct position, returns to the correct position, so the first line can meet the so-called "evil person," thus avoiding misfortune. The second line "Meeting the master in a lane, not losing the path" — annotation: The second line, once it moves, attains the correct position, so it has not deviated from the right path. The third line "Seeing a cart being dragged, the position is inappropriate" — annotation: The third line, being a yin line in a yang position, is in an improper position, hence the statement about being in an inappropriate position. The third line "No beginning but a conclusion, meeting strength" — annotation: After the third line moves to the correct position, the lower trigram becomes Qian, which represents strength and vigor, hence the statement about meeting strength. The fourth line "Mutual trust without blame, the will is carried out" — annotation: Kan represents the mind and will, and once Kan moves, it becomes Zhen, which represents action, hence the mind and will are realized. The fifth line "His clan bites the flesh, going forward brings celebration" — annotation: Qian represents blessings and celebration, and when the fifth line becomes a yang line, the upper trigram becomes Qian, so the second line corresponds to the fifth line and brings blessings. The top line "Meeting rain brings good fortune, all doubts vanish" — annotation: When three things are gathered, it is called "group," Kan represents doubt, and once the third line moves, the Kan image is destroyed, so all doubts disappear at once.

疏：「四復」至「闢咎」○此虞義也。初應在四，四復正，初得無咎。「無咎者，善補過」，亦得兼四言也。○「動得」至「失道」○此虞義也。二失位，動得正，故未失道。《廣雅》曰：「巷，道也。」故經言巷，傳言道。○「三失」至「不當」○曰曳曰，皆不正之象。三失位，故云位不當也。○「動正」至「遇剛」○此以下皆虞義也。動正成乾，乾為剛，故遇剛，謂與上易位，上遇三也。○「坎動」至「志行」○坎為志，震為行，坎動成震，故志行也。○「乾為」至「有慶」○虞以五變為往，其義未備，故足成之。○「物三」至「疑亡」○物，事也。物三稱群，謂見豕、載鬼、張弧，三事也。坎心為疑，三變之正，坎象敗壞，故群疑。亡言睽終則合也。

The commentary from "Four Repeats" to "Avoid Misfortune" adopts Yu Fan's interpretation. The responding line of initial nine is nine four. Nine four returns to its proper position, so initial nine naturally has no fault. The Great Treatise says, "Without fault means being good at making up for mistakes," which can also be connected with nine four. The commentary from "Movement leads to" to "Losing the Way" is also based on Yu Fan's view: nine two originally lost its position, but after moving it attains the right position, thus not deviating from the correct path. The Guangya interprets "alley" as "way," so the text uses "alley," while the Xiao Xiang uses "way," which are the same thing. The commentary from "Three Losses" to "Inappropriate" refers to the line statement saying "the carriage is dragged," which... (the original text has a missing passage) discusses the image of improper line positions; six three lost its position, so it is said "position is inappropriate." The commentary from "Movement leads to Correctness" to "Meeting Strength" is based on Yu Fan's interpretation: six three moves to the correct position, the lower trigram becomes Qian, Qian represents strength, so it is said "meeting strength," referring to six three and upper nine exchanging positions, upper nine meeting six three. The commentary from "Kan moves" to "Will is carried out" refers to Kan representing the mind, Zhen representing action, Kan moving becomes Zhen, so the mind's will is carried out. The commentary from "Qian represents" to "There is celebration" is based on Yu Fan's interpretation, who only regarded the change of six five as "going," which is not comprehensive enough, so Hui Dong supplemented it in the commentary. The commentary from "Things three" to "Doubt disappears" refers to "things" as matters; three matters are called "group," referring to the three events in the line statement of upper nine: "seeing a pig carrying mud," "carrying a ghost in a cart," and "first drawing the bow." Kan represents the mind, which is full of doubts, so Kan represents doubt; six three changes to the correct position, the Kan image is destroyed, thus the doubts disappear. The character "disappear" clearly indicates that the book of Kui reaches its end and then comes back together.