The Image Commentary on the Gloom Trigram

「山上有水，寋。君子以反身修德。」注：君子謂三。坤為身，五乾為德。三往寋來反，故反身修德。陽在三，進德修業，故以反身修德。虞氏謂觀上反三，故反身；陸氏謂水在山上，終應反下，故反身也。

The Great Image says: "Mountains with water on top, this is the image of the hexagram Jian; the gentleman takes it as a model, and turns inward to cultivate virtue." Note: Here, "the gentleman" refers to the line nine in the third position. The hexagram Jian is derived from the hexagram Sheng by exchanging the second and fifth lines. The upper trigram of Sheng is坤 (Kun), which represents the body; the upper trigram of Jian is Kan, in which the line nine in the fifth position originally was Qian, representing virtue. If the line nine in the third position moves upward to correspond with the line six at the top, it will encounter difficulty, but if it turns back, it will gain stability. Therefore, it is said "turning inward to cultivate virtue." The line nine in the third position of the hexagram Qian speaks of "advancing virtue and cultivating one's career." A yang line in the third position corresponds to this meaning, so the Great Image uses "turning inward to cultivate virtue" as a teaching. Yu Fan holds that this hexagram arises from the hexagram Guan, with the line nine at the top returning to the third position, hence called "turning inward." Lu Ji, on the other hand, interprets it from the hexagram's image: water should flow downward, but now it is high on the mountain, eventually it must flow back downward, hence called "turning inward."

疏：三得位，故君子謂三。升坤為身，坎五本乾，故乾為德。三往應上則歴坎險，故往寋。反上據二，故反身。乾三進德修業，故以反身修德。三在寋家修德以待時也。虞氏以卦自觀來，觀上反三，故反身。陸績以水在山上，失流通之性，水無不下，終應反下，故反身。虞說與彖傳不合，陸說近之，亦未得也。

The commentary explains that nine in the third (nine three) is a yang line occupying a yang position and thus is in the correct place, so the term "gentleman" in the annotation refers to nine three. The hexagram "Jian" comes from "Sheng." The upper trigram of "Sheng" is Kun, which represents the body; the upper trigram of "Jian" is Kan, in which nine five originally was a Qian line, so Qian represents virtue. If nine three moves forward to respond to six at the top, it must pass through the dangerous situation of the upper trigram Kan, so the line statement says "going through difficulty." If it turns back and stays at six in the second, it is called "returning to oneself." The line "cultivating virtue and practicing one's profession" in the Qian hexagram refers to the idea of "returning to oneself and cultivating virtue" in the "Great Image" section. Therefore, nine three, being in a difficult situation, can only restrain itself, cultivate virtue, and wait for the right opportunity. Yu Fan believed this hexagram comes from the Guan hexagram, with the upper nine returning to the third position, hence called "returning to oneself." Lu Ji believed that water by nature flows downward, but now it is stopped on the mountain peak, having lost its flowing nature, so it will eventually flow back down, hence called "returning to oneself." Hui Dong's judgment is that Yu Fan's interpretation does not align with the meaning of the "Commentary on the Judgment," while Lu Ji's interpretation is closer, but still not fully accurate.

「往寋來譽，宜待時也。」注：艮為時，謂變之正以待四也。「王臣寋寋，終無尤也。」注：尤，過也。二自五降，退思補過，故終無尤。「往寋來反，內喜之也。」注：內謂二，陽稱喜。「往寋來連，當位實也。」注：陽稱實。應在初，初之正，故當位實。「大寋朋來，以中節也。」注：五中和，故中節。「往寋來碩，志在內也；利見大人，以從貴也。」注：坎為志。內謂三五，乾為貴。

The Heaven Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui The Earthly Branch: 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: Response Line = Ying Yao Inner Trigram = Nei Gua Six at the Beginning = Chu Liu Six in the Second = Liu Er Nine in the Third = Jiu San Nine in the Fourth = Jiu Si Six in the Fourth = Liu Si Nine in the Fifth = Jiu Wu Six in the Fifth = Liu Wu Six at the Top = Shang Liu Hui Dong = Hui Dong The initial line's small image says, "Going to Qian and returning with praise, it is appropriate to wait for the right time." - Note: The trigram Qian represents stillness and waiting for the right time, so Qian signifies time. This means the initial line should change and return to the correct path, waiting for the support of the fourth line. The second line's small image says, "The king's minister goes to Qian and returns with praise, ultimately without fault." - Note: "Fault" refers to mistake. The trigram Qian comes from the trigram Sheng. In Sheng, the fifth line moves down to the second position, which corresponds to the "retrospective reflection to correct mistakes" mentioned in the "Book of Filial Piety." Therefore, there is ultimately no mistake. The third line's small image says, "Going to Qian and returning to reverse, it brings inner joy." - Note: "Inner" refers to the second line. In the Book of Changes, a yang line is called "joy." The fourth line's small image says, "Going to Qian and returning to connect, it is appropriate and solid." - Note: A yang line is called "solid." The fourth line's corresponding line is the initial line. When the initial line changes and returns to the correct path, it becomes appropriate and solid. The fifth line's small image says, "Great Qian with companions coming, it is appropriate because of the middle and proper." - Note: The fifth line is in the middle and can achieve harmony, so it is called "middle and proper." The top line's small image says, "Going to Qian and returning with a great result, the will is within; it is beneficial to see a great person, following the noble." - Note: The upper trigram is Kan, which represents the mind and will. The term "within" refers to the line corresponding to the third line. The third line is in the inner trigram, so it is said "the will is within." The trigram Qian represents nobility, so the top line benefits from seeing the fifth line, hence "following the noble."

疏：「艮為」至「四也」○此虞義也。艮動靜不失其時，故為時。初往寋，變之正以待四之應，故宜待時也。俗本脫時。○「尤過」至「無尤」○「尤，過」，《釋言》文，彼文作「郵」，古文通。「退思補過」，《孝經》文。升五降二，故云退降。二得位。《繫上》曰：「無咎者，善補過也。」故終無尤。○「內謂」至「稱善」○內謂二，虞義也。二在內卦，三陽稱喜，三反據二，近而相得，故內喜之也。

The commentary from "Geng wei" to "si ye" adopts Yu Fan's interpretation. The "Commentary on the Judgment" of the "Geng" hexagram discusses "movement and stillness not missing their time," so "Geng" takes the meaning of "time." The line "Chu Liu" moving forward will certainly encounter difficulties, so it should change the line to return to the correct position and wait for "Jiu Si" to correspond, hence saying "it is appropriate to wait for the right time." The common version of the text here omits the character "time." The commentary from "you guo" to "wu you": "you" meaning "excess" comes from "Er Ya · Shi Yan," where the original text of "Shi Yan" reads "you, excess," and the characters "you" and "you" were used interchangeably in ancient texts. "Tui Si Bu Guo" is an idiom from the "Xiao Jing · Shi Jun Zhang." The hexagram "Qian" comes from "Sheng," and the line "Li Wu" in "Sheng" moves down to the second position, hence saying "retreating and descending." The descending line precisely reaches the correct position. The "Great Treatise" in the upper part says "those without blame are good at making up for mistakes," so the "Small Image" says "finally without blame." The commentary from "nei wei" to "cheng xian" (which should be "cheng xi"): interpreting "nei" as "Li Liu" is Yu Fan's view. "Li Liu" is located in the inner trigram, and the third line is a yang line, which is called "joy"; "Jiu San" turns back and occupies "Li Liu," with the two lines adjacent and harmonious, hence saying "inner joy."

○「陽稱」至「位實」○《易積算》曰：「陽實陰虛。」故陽稱實。四應在初而三間之，初變之正，終得其應，故當位實。○「五中」至「中節」○鄭氏曰：「中，和也。」《中庸》曰：「喜怒哀樂之未發謂之中，發而皆中節謂之和。」五居中行和，故中節。五中節，故可以正邦也。○「坎為」至「為貴」○上體坎，坎為志。三內卦，故志在內。虞注《繫上》曰：「乾高貴五。」故乾五為貴。三利見五，故以從貴。

The commentary from "Yang Ce" to "Wei Shi": Jing Fang's "Yi Ji Suan" says "Yang is real and Yin is empty," so Yang lines are called "real." The sixth line in the fourth position corresponds to the first line in the initial position, but the third line in the nine blocks them in the middle; when the first line changes and returns to its proper place, it will eventually correspond with the sixth line in the fourth position, so it is said "when the position is real." The commentary from "Wu Zhong" to "Zhong Jie": Zheng Xuan interprets "zhong" as "harmony." The "Zhongyong" says "the state of not expressing joy, anger, sorrow, or joy is called zhong, and when they are expressed and all conform to propriety, it is called harmony." The ninth line in the fifth position is in the middle of the upper trigram and acts with harmony, so it is said "in harmony." Because the ninth line in the fifth position can act in harmony, it can correct the state of the country. The commentary from "Kan Wei" to "Wei Gui": The upper trigram is Kan, which represents the mind; the ninth line in the third position is in the inner trigram, so it is said "the mind is within." Yu Fan's commentary on the "Great Treatise" of the upper part says "the superior line of Qian is noble," so the fifth line of Qian is noble. The sixth line at the top is favorable for going to meet the ninth line in the fifth position, so the "Small Image" says "to follow the noble."

「雷雨作，解。君子以赦過宥罪。」注：君子謂三。伏陽出成大過，坎為罪，入則大過象壞，故以赦過。二四失位，皆在坎獄中，三出體乾，兩坎不見，震喜兌說，罪人皆出，故以宥罪。謂三入則赦過，出則宥罪。「公用射隼，以解悖」，是其義也。

The Great Image says: "Thunder moves and rain falls, which is the image of the Hexagram of Release; the gentleman takes inspiration from this, pardons mistakes, and shows mercy to criminals." Note: Here, the term "gentleman" refers to the hidden yang line at the third line. When the hidden yang line emerges, the entire hexagram becomes the Hexagram of Great Excess. The trigram Kan represents crime, and Kan also has the meaning of "entering." When the yang line enters, the image of Great Excess arises, thus the meaning of pardoning mistakes. The lines nine two and nine four are not in the correct position and are both trapped within the trigram Kan, which symbolizes a prison. When the third line emerges, the lower trigram becomes Qian, and the two instances of the trigram Kan disappear. The outer trigram Zhen indicates joy, and the interacting trigram Dui indicates joy and speech, so all the criminals are released from prison. Therefore, the meaning of showing mercy to criminals is derived. In summary, when the third line enters, mistakes are pardoned; when the third line emerges, criminals are shown mercy. The line statement of the sixth line above says, "The public shoots a falcon on a high wall and succeeds without any disadvantage," and the Small Image says, "This is to resolve contradiction," which is exactly this principle.

疏：此虞義也。據三伏陽當出，故稱君子。三出體乾成大過，卦有兩坎，坎為罪，坎有入義，入則大過象壞，故以赦過。二四失位，皆在坎獄中，三出成乾，兩坎象壞，外體本震，故震喜；互體為兌，故兌說，罪人出獄之象，故以宥罪。六爻之義，出乾入坤。三入而大過毀，故赦過；三出而坎象毀，故宥罪。卦有赦過而無宥罪之象，故引上六爻辭以證三出坎毀之象，故云是其義也。又案，卦本名解，解者，緩也。《月令》「挺重囚」，挺有緩義，故以赦過宥罪也。

This passage entirely follows Yu Fan's interpretation. It argues that the yang line concealed in the sixth line should emerge, hence it is referred to as "the gentleman." When the third line emerges, the lower trigram becomes Qian (Heaven), and the entire hexagram becomes Da Guo (Great Excess). The hexagram Jie (Release) originally has two trigrams of Kan (Water), which symbolizes crime and also implies "entering." When the yang line enters, the image of Da Guo is destroyed, hence the term "pardon of excess." The lines nine two and nine four both lose their proper positions and are trapped within the image of Kan, which represents a prison. When the third line emerges to form Qian, both instances of Kan are destroyed. The outer trigram was originally Zhen (Thunder), which signifies joy, and the interacting trigrams form Dui (Lake), which signifies happiness. This depicts the scene of a criminal being released from prison, hence the term "forgive crime." The general principle of the movement of the six lines is that when they emerge, they return to Qian, and when they enter, they return to Kun. When the third line enters and the image of Da Guo is destroyed, it is called "pardon of excess." When the third line emerges and the image of Kan is destroyed, it is called "forgive crime." From the image of the hexagram, only "pardon of excess" is visible, not "forgive crime." Therefore, Hui Dong cites the line statement of the sixth line to confirm the aspect of the third line emerging and the destruction of the image of Kan, hence saying "this is its meaning." Additionally, this hexagram is originally named Jie, which means to relieve or ease. The "Liji" (Book of Rites, Monthly Orders) mentions "release of heavy prisoners," where "teng" implies relief. Therefore, the Great Image establishes the teaching of pardoning excess and forgiving crime.

「剛柔之際，義無咎也。」注：體屯初，震剛柔始交，故無咎也。「九二貞吉，得中道也。」注：動得正，故得中道。「負且乘，亦可醜也；自我致戎，又誰咎也。」注：臨坤為丑，小人而乘君子之器，故可丑。坤為自我，以離兵伐三，轉寇為戎，艮手招盜，故誰咎也。「解而母，未當位也。」注：初四失位。「君子有解，小人退也。」注：陰爻皆正，故小人退。「公用射隼，以解悖也。」注：坎為悖，三出成乾而坎象壞，故解悖。

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. Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The commentary on the small images for the sixth lines of the Hexagram 42 (Jie, Resolution) and Hui Dong's annotations: For the first line, the small image says, "At the junction of the strong and the weak, there is no fault." - Annotation: The first line is adjacent to the second line, and its nature is similar to the first line of the Hexagram 1 (Zun, Obstruction). The commentary on the judgment of Zun speaks of "the beginning of the meeting of the strong and the weak," which is the image of the first meeting of Heaven and Earth represented by Zhen. Therefore, there is no fault. For the second line, the small image says, "The second line remains firm and is auspicious, because it is in the center." - Annotation: The second line moves and attains the correct position, thus it is in the center and follows the middle path, hence it is said to "attain the middle path." For the third line, the small image says, "Carrying and riding, it is also disgraceful; bringing war upon oneself, who can blame?" - Annotation: The Hexagram Jie comes from the Hexagram Lin. The Hexagram Lin's Kun represents disgrace. The third line is a small person riding on the chariot of a great person, hence it is disgraceful. Kun also represents "self," and the fifth line, with its image of weapons, attacks the third line, transforming the term "bandit" in the line statement into "war" in the small image. The changing line forms Gen, which represents the hand, equivalent to inviting bandits by waving one's hand, hence it is said, "who can blame?" - The blame cannot be placed on others. For the fourth line, the small image says, "Resolving the mother, it is not in the correct position." - Annotation: Both the first line and the fourth line are not in the correct position. For the fifth line, the small image says, "The gentleman resolves, the small person retreats." - Annotation: All the yin lines return to their proper positions, so the small person retreats. For the sixth line, the small image says, "The public shoots a falcon to resolve disorder." - Annotation: Kan represents disorder. The third line moves down, forming the image of Qian and Kan, which represents the collapse, hence it is said, "resolve disorder."

疏：「體屯」至「咎也」○此虞義也。復初體屯，《屯·彖傳》曰「剛柔始交」，謂乾始交坤，故無咎也。○「動得」至「中道」○此虞義也。五乾為道，二上之五，動得正而居中，故云得中道也。○「臨坤」至「咎也」○此虞義也。坤為丑，義見上。乾為君子，坤為車，乾在坤上，稱君子德車。三陰乘坤，是小人而乘君子之器，故可醜也。坤為自我，義亦見上。《說卦》曰：「離為甲冑，為戈兵。」故為戎。坎寇離戎，經云「寇」，傳言「戎」。五以離兵伐三，故轉寇為戎。變體艮，艮為手，以艮手招盜，故誰咎，言無所歸咎也。

The commentary from "body of Zhun" to "fault" uses Yu Fan's interpretation. The hexagram "Fu" (Return) has its first line moving upward to form "Zhun" (Obstruction). The "Commentary on the Judgment" of "Zhun" says "the beginning of the union between yang and yin," meaning that the yang of Qian begins to meet the yin of Kun. When they meet properly, there is no fault. The commentary from "movement and obtaining" to "the middle path" also follows Yu Fan's view: the nine in the fifth position originally belonged to the Qian line, which represents the Dao. The nine in the second line moves upward to the fifth position, thus moving and obtaining the correct position and being in the middle, so it is said "obtaining the middle path." The commentary from "approaching Kun" to "fault" also comes from Yu Fan: Kun represents ugliness, as mentioned before. Qian represents the gentleman, and Kun represents a carriage. When Qian is above Kun, it is called "the gentleman's virtue in a carriage." Now, the six in the third position, with a yin line, is on top of the Kun structure, which is like a petty person riding a gentleman's carriage, hence it is considered ugly. Kun represents "self," as mentioned before. The "Sayings on the Hexagrams" says "Li represents armor and weapons," so Li can represent military forces. Kan represents bandits, and Li represents military forces. The line statement uses the word "bandit," but the "Small Image" changes it to "military force." The nine in the fifth position uses the weapons represented by Li to attack the six in the third position, so it changes "bandit" to "military force." When the line changes to form the structure of Gen (Mountain), Gen represents the hand, which is like extending the hand to invite thieves to come, hence it says "who else is to blame," meaning there is no place to blame, only oneself to blame.

○「初四失位」○初四失正，故未當位。四解初母則當位矣。○「陰爻」至「人退」○五三初皆陰爻，五初之正，三出解悖，陰爻皆正，故小人退，言小人化為君子也。○「坎為」至「解悖」○此虞義也。坎為獄，為罪，有罪入獄，以其悖也，故坎為悖。三出射隼而去之，兩坎象毀，故云以解悖。《象傳》赦過宥罪之類是也。

The note "Initial and Fourth Lines are out of position" states that both the Initial Line and the Fourth Line are not in the correct position, hence the "Small Image" says "not in proper position." If the Fourth Line can remove the entangled "mother" represented by the Initial Line, both lines will be in their proper positions. The note from "Yin Line" to "retreat of small people" explains that originally the lines at positions Five, Three, and Initial were Yin lines. When the line at position Five and the line at position Initial change to the correct position, the hidden Yang line at position Three emerges to remove the disorder, thus all Yin lines become correct, hence "small people retreat" — this does not mean eliminating all small people, but rather that small people are transformed through influence into gentlemen. The note from "Kan represents" to "resolve disorder" uses Yu Fan's interpretation: Kan represents prison and crime, and crime leads to imprisonment, and the reason for imprisonment is due to disorder, so Kan can represent "disorder." The line at position Three shoots down the fierce hawk, removing the disorderly element, thus the two Kan images are destroyed, hence "resolve disorder." The idea of pardoning mistakes and forgiving crimes in the "Great Image" also follows the same principle.

「山下有澤，損。君子以懲忿懫欲。」注：君子謂泰乾。乾陽剛武為忿，坤陰吝嗇為欲。損乾之初成兌說，故懲忿。懫，止也。初上據坤艮為止，故懫欲。

The Great Image says: "There is a marsh beneath a mountain; this is the image of the Hexagram of Loss. The gentleman takes inspiration from it, restraining anger and curbing desire." Note: Here, "the gentleman" refers to the Yang element of the Hexagram Tai from which the Hexagram Shen originates. Yang is strong and martial, similar to "anger"; Yin is reserved and stingy, similar to "desire." Reducing the first line of the Yang element of Tai and moving it upward, the lower trigram becomes Dui, which represents joy and speech, transforming anger into harmony, hence "restraining anger." "Suspension" means to stop. When the first line of Yang moves upward and occupies the Yin body, it forms Gen, which signifies stopping, hence "curbing desire."

疏：此虞義、鄭劉義也。乾為君子，故君子謂泰乾。《楚語》曰「天事武」，韋昭雲乾稱剛健，故武。剛武之象有似於忿，故云乾陽剛武為忿。《說卦》曰「坤為吝嗇」，《說文》曰「欲，貪慾也」，吝嗇之義近於貪慾，故云坤陰吝嗇為欲。「徵」讀為「懲」，古文也。震為懲。損乾之初，下體成兌，兌，說也，故懲忿。鄭、劉皆云「懫，止也」。乾初據坤體艮，艮，止也，故懫欲。《繫下》曰：「曰損，德之修也。」故以懲忿懫欲也。

The commentary incorporates the views of Yu Fan and Zheng Xuan as well as Liu Biao. The trigram Qian represents the gentleman, so the term "gentleman" in the annotation refers to the Qian trigram in the卦 Tai. The "Guoyu · Chu Yu" states "heaven's affairs are martial," and Wei Zhao explains that Qian is characterized by strength and vigor, hence it belongs to martialness; the image of strength and martialness is close to anger, so Qian's yang strength and martialness is called anger. The "Shuogua" says "Kun represents stinginess," and the "Shuowen" says "yu means greed," so stinginess and greed are related in meaning, hence Kun's yin stinginess is called desire. "Zheng" should be read as "cheng," which is an ancient writing form; Zhen represents the movement of a superior and the punishment of a wrong, hence Zhen is called punishment. By reducing the first line of Qian in the卦 Tai, the lower trigram becomes Dui, which is joy and speech, anger turning into joy, hence it is called "zheng feng." Zheng Xuan and Liu Biao both interpret "kou" as "stop." The first line of Qian moves upward and occupies Kun to form Gen, which is stop, hence it is called "kou yu." The "Xici Xia" states "the卦 Shen, is the cultivation of virtue" (the original text has a repeated "yu" character), thus the "Great Image" uses punishing anger and restraining desire as the practice of cultivating virtue.

「祀事遄往，上合志也。」注：終成既濟，謂二上合志於五也。「九二利貞，中以為志也。」注：動體離中，故中以為志。「一人行，三則疑也。」注：坎為疑，疑則不一，故云三則疑。「損其疾，亦可喜也。」注：疾不為害，故可喜。「六五元吉，自上右也。」注：兌為右，上右五益三，故自上右。「弗損益之，大得志也。」注：離坎體正，故大得志。

The Sixth Lines of the "Loss" Hexagram's "Xiao Xiang" and Hui Dong's Commentary: The first line "Sire's rites should be hastened, harmonizing with the superior line" — Commentary: The process of loss and gain alternates, eventually forming the "Already Completed" hexagram; this refers to the fact that the second line and the top line both align their aspirations with the fifth line. The second line "The second line benefits from uprightness, holding to the center as its aspiration" — Commentary: When the second line moves, its nature becomes fire and it resides in the center, so it is said to hold uprightness as its aspiration. The third line "One person walking, three would cause doubt" — Commentary: The trigram Kan represents doubt; if one doubts, the mind cannot be focused, hence walking with three people leads to suspicion. The fourth line "Reducing the illness, also a cause for joy" — Commentary: The illness being reduced no longer causes harm, hence it is a cause for joy. The fifth line "The fifth line is originally auspicious, receiving aid from above" — Commentary: The trigram Dui represents the right side; "right" means assistance; the top line assists the fifth line and enhances the third line, hence "receiving aid from above." The top line "Not reducing or increasing, great fulfillment of aspiration" — Commentary: The trigram Li and Kan each achieve their proper position, hence great fulfillment of the heart's aspiration.

疏：「終成」至「五也」○此虞義也。益上之三，故終成既濟。坎為志，二上合志於五，初亦得其應矣。○「動體」至「為志」○此虞義也。二本坎爻，動體離而居中，故中以為志。○「坎為」至「則疑」○坎心為疑，三人旅行則不一，故三則疑。○「疾不」至「可喜」○《繫下》曰：「損以遠害。」三上覆為疾，六爻得位正，陽在上，疾不為害，故可喜也。○「兌為」至「上右」○兌為右，右，助也。五以二簋享上，上右五益三成既濟，太平之化行，故自上右也。○「離坎」至「得志」○此虞義也。離上三爻不正，坎下三爻不正，既濟坎上離下，離坎體正，坎為志，故大得志也。

The commentary from "终成" to "五也" uses Yu Fan's interpretation. The hexagram "Loss" and "Gain" are mutual and complementary. The top line of "Gain" moves down to the third position, eventually forming "Great Completion." The trigram Kan represents the mind, and the line nine in the second and nine at the top combine the mind with nine in the fifth, so the line nine at the beginning finds its corresponding line. The commentary from "动体" to "为志" also comes from Yu Fan: the line nine in the second originally belongs to the trigram Kan; when it moves, it becomes the trigram Li and occupies the central position, so it is said to take the middle as the will. The commentary from "坎为" to "则疑": Kan represents the mind, and when the mind moves, doubt arises. When three people walk together, their intentions cannot be unified, so it is said "three then doubt." The commentary from "疾不" to "可喜": The "Great Treatise" says "loss removes harm." When the third line and the top line interact, there is illness; but when all lines are in their proper positions and the yang line is at the top, the illness no longer causes harm, hence it is pleasing. The commentary from "兑为" to "上右":兑 represents the right, and "right" means assistance. The line six in the fifth uses two thin offerings to present to the line nine at the top, and the line nine at the top assists the line six in the fifth and enhances the line six in the third, making the whole hexagram "Great Completion," thus the peaceful transformation is carried out, so it is said "from above to the right." The commentary from "离坎" to "得志" also uses Yu Fan's interpretation: if Li is on top, then the top three lines are not in the correct position; if Kan is at the bottom, then the bottom three lines are not in the correct position; only "Great Completion" has Li on top and Kan at the bottom, with both trigrams in their proper positions. Kan represents the will, hence it is said that the will is fully realized.

「風雷，益。君子以見善則遷，有過則改。」注：君子謂乾也。上之三，離為見，乾為善，坤為過。三進之乾四，故見善則遷。乾上之坤初，改坤之過，體復象，復以自知，故有過則改也。

The Great Image says: "Wind and Thunder mutually benefit, this is the image of the Hexagram of Gain; the gentleman takes it as a model, seeing goodness he follows it, and when he has a fault he corrects it immediately." Note: Here, "the gentleman" refers to the Qian trigram of the Hexagram of Opposition from which the Hexagram of Gain originates. The top line moves down to the third line, forming Li, which represents seeing; Qian represents goodness, and Kun represents fault. The third line ascends into the fourth position of Qian, which is seeing goodness and following it. The top line of Qian moves down to the first position of Kun, correcting the fault represented by Kun, with the movement from the first to the fourth position forming the image of the Hexagram of Return; the Hexagram of Return speaks of "returning to self-awareness," meaning the ability to examine oneself, hence saying "when there is a fault, one corrects it."

疏：此虞義也。乾謂否，乾陽為君子，故君子謂乾也。「相見乎離」，上失位之三得正體離，故離為見。乾元善之長，故乾為善；坤積不善，故為過。四本坤，三上之初則三進之乾四，故見善則遷。初本坤也，乾上之初坤體壞，故改坤之過。初至四體復，復初「有不善未嘗不知，知之未嘗復行」，故有過則改也。

The commentary is entirely based on Yu Fan's interpretation. The term "Qian" refers to the "Pu" hexagram from which the "Yi" hexagram originates. Qian represents the yang of the gentleman, hence the annotation "the gentleman is referred to as Qian." The "Shuo Gu" states "meeting is seen in Li," because the top line originally was out of position, but when it moved down to the third line, it became proper and formed the structure of Li, hence Li represents meeting. The "Wenyan" of the "Qian" hexagram says "the beginning is the origin of goodness," hence Qian represents goodness. The "Wenyan" of the "Kun" hexagram says "a family accumulating evil will surely suffer lingering misfortune," hence Kun represents excess. The fourth line originally belongs to Kun, but after the third line and the top line have moved, the third line ascends to the fourth line of Qian, which matches "seeing goodness and moving towards it." The initial position originally belongs to Kun, but when the top line of Qian descends to the initial position, the structure of Kun is destroyed, which matches "correcting the excess of Kun." The interaction between the first line and the fourth line forms the image of "Fu." Confucius praised Yan Hui as "having not committed any wrongdoing without knowing it, knowing it without repeating it," which is exactly the state of the initial line of "Fu," hence it is said "having a mistake and correcting it."

「元吉無咎，下不厚事也。」注：坤為厚事，下謂初，上之初，損上益下，故下不厚事。「或益之，自外來也。」注：乾上稱外，來益初也。「益用凶事，固有之矣。」注：三上失正當變，是固有之。「告公從，以益志也。」注：坎為志，三之正有兩坎象，故以益志。「有孚惠心，勿問之矣；惠我德，大得志也。」注：上之三成既濟定，故大得志，與損上九同義。「莫益之，徧辭也。」注：徧，周帀也。民所不與，故云徧辭。「或擊之，自外來也。」注：剝艮在上，故自外來。

The First Line's Small Explanation says, "Original good fortune without blame, because the lower does not bear heavy duties." - Note: The Earthly Element represents heavy duties, "lower" refers to the First Line; the Top Line moves down to the First Position, reducing from above to increase below, so those below do not have to bear heavy responsibilities. The Second Line's Small Explanation says, "It is beneficial from outside," - Note: The Upper Line of the Heaven Element is called "outside," coming from outside to benefit the First Line. The Third Line's Small Explanation says, "Benefit is used for calamity, which is inherent." - Note: The Third Line and the Top Line both lose their proper positions and should change, calamity is naturally its own condition. The Fourth Line's Small Explanation says, "Informing the public to follow, to increase determination." - Note: The Water Element represents the mind, when the Third Line changes to its proper position, the hexagram shows two Water Elements, thus increasing determination. The Fifth Line's Small Explanation says, "With sincere trust and benevolent heart, there is no need to ask; benefiting me with virtue, great fulfillment of will." - Note: The Top Line moves down to the Third Position, completing the hexagram as the "Already Completed" hexagram, thus great fulfillment of will, similar to the meaning of the Upper Line of the "Loss" hexagram. The Top Line's Small Explanation says, "No one benefits, it is a general statement." - Note: "Pan" means all around; all four directions of the people do not come to interact, thus it is a general empty statement. The Top Line's Small Explanation says, "It is struck from outside," - Note: When yin declines and yang reaches the Fifth Position, it becomes the "Splitting" hexagram, the Upper part of which is the Mountain Element, which is outside, thus the strike comes from outside.

疏：「坤為」至「厚事」○坤厚德載物，故為厚。陽在下，故下謂初。上之初，損上之惠以益下，故下不厚事也。○「乾上」至「初也」○此虞義也。《繫下》云：「爻象動乎內，吉凶見乎外。」虞彼注云：「外謂上。」故云乾上稱外，謂否乾也。自外曰來，故云來益初也。○「三上」至「有之」○此虞義也。三本陽位，以柔居之則危而凶，上之三，其剛勝，故云是固有之。

The commentary from "Kun as" to "heavy affairs": The "Commentary on the Judgment" of the "Kun" hexagram says "Kun is thick and carries things," so "Kun" takes the meaning of "thick." A yang line is at the very bottom, so "down" refers to the first line. When the top line descends to the initial position, it is reducing the benefits from above and distributing them to below, so those below are no longer burdened by heavy labor. The commentary from "Yin above" to "beginning" uses Yu Fan's interpretation: The "Great Treatise" below says "the changing lines move within, and fortune and misfortune appear outside," and Yu Fan explains that "outside refers to the top," so the top line of the "Qian" trigram can be called "outside," referring to the "Po" hexagram's "Qian" trigram. Coming from outside is called "coming," so it is said that the top line comes down to benefit the first line. The commentary from "third and top" to "has it" also follows Yu Fan's interpretation: The third position is originally a yang position; using a yin and soft line to occupy it is both dangerous and ominous. When the top line descends to the third position, a strong line occupies a yang position and is capable of fulfilling its role, so it is said that this ominous situation is its inherent condition.

○「坎為」至「益志」○此虞義也。坎心為志，三之正成既濟，故有兩坎象，同心共濟，故以益志也。○「上之」至「得志」○卦成於五，上有惠心，下惠我德，孚信著於上下，既濟之功成，故大得志也。○「徧周」至「徧辭」○「徧，周帀也」者，孟氏義也，虞氏傳五世孟氏之易，義與之同。上不之初，坤民否閉，同辭不與，故云徧辭。○「剝艮」至「外來」○陰消至五為剝，剝體艮，艮在上，故自外來。

The commentary from "Kan" to "Yi Zhi" uses Yu Fan's interpretation: Kan represents the heart, and the heart's direction is the will; the third line changes to return to the correct position, and the entire hexagram becomes "Ji Ji," thus displaying two Kan images, with heaven and earth working together to overcome difficulties, hence saying "to increase the will." The commentary from "Shang Zhi" to "De Zhi": the accomplishment of the entire hexagram lies in the fifth line, the superior one holds the mind of giving benefits, and the inferior one feels grateful for his virtue, sincerity and trust are clearly evident above and below, and the achievement of "Ji Ji" is thus completed, hence saying the will is fully realized. The commentary from "Bian Zhou" to "Bian Ci": the term "Bian" is interpreted as "Zhou Bei," which is the teaching of Meng Xi; Yu Fan's family has inherited Meng's "Yi" for five generations, and the meaning is the same as Meng's. The upper line does not descend to the first position, and the people represented by Kun become blocked, and the people all speak the same, not relating to him, hence saying this is a statement that is empty on all sides. The commentary from "Bo Gen" to "Wai Lai": the yin energy diminishes, and the yang energy diminishes directly to the fifth position, forming the hexagram "Bo," and the upper part of "Bo" is Gen, which is located outside, hence saying the attack comes from outside.

「澤上於天，夬。」注：水氣上天，決降成雨，故曰夬。「君子以施祿及下，居德則忌。」注：君子謂乾。乾為施祿，下謂剝坤，坤為眾臣，以乾應坤，故施祿及下。乾為德，剝艮為居，故居德則忌。陽極陰生，謂陽忌陰。

The Great Image says: "The marsh and water accumulate in the heavens, which is the image of the hexagram Guai." Note: Water vapor rises to the heavens, and when it breaks through, it becomes rain. "Guai" means to break through. The Great Image also says: "The gentleman takes this as a model, distributing his俸禄 to those below; once he resides in his position of virtue, he should remain cautious." Note: Here, "the gentleman" refers to the Qian trigram. Qian governs giving and bestowing, and also governs blessings and favors, so Qian represents bestowing favors. "Below" refers to the Kui hexagram, which is the opposite of Guai, and Kui represents the multitude of subjects. When Qian responds to Kui, it signifies bestowing favors upon those below. Qian represents virtue, and the Gen trigram of Kui represents dwelling. Therefore, when one resides in his position of virtue, he should be cautious. When yang energy reaches its peak, yin energy will begin to arise, hence yang should be cautious of yin.

疏：「水氣」至「曰夬」○此陸績義也。兌為澤，兌體坎象半見，坎為水，故水氣上天。兌澤在上，故決降成雨。以陽決陰，故曰夬也。○「君子」至「忌陰」○此虞義也。乾陽為君子。天施地生，故乾為施；乾為福，故為祿。旁通剝，剝伏夬下，故謂剝坤。坤為眾，為臣，以乾應坤謂應剝，坤祿所以逮眾臣者，是施祿及下也。乾為龍德，故為德。艮為居，故居德。剛長乃終，陽極於上則遘陰生於下，故陽極陰生。德不久居，陽當忌陰，故居德則忌也。

The commentary from "water vapor" to "called Gua" adopts Yu Fan's interpretation. Dui represents a marsh, and the structure of the Dui hexagram shows a partial appearance of the Kan trigram (water), with the Kan trigram being full in the middle and the Dui trigram missing on top. Since Kan represents water, it says that water vapor rises to the sky. The marsh (Dui) is located above the Heaven (Qian), so it must break open and descend as rain, hence "breaking open and descending as rain." In terms of yao positions, five yang lines decide to remove one yin line, so the hexagram is named "Gua." The commentary from "the gentleman" to "fearing yin" adopts Yu Fan's interpretation. Qian represents the gentleman. Heaven governs giving and bestowing, while Earth governs generating and nurturing, so Qian represents giving. Qian also represents blessings, so it also representsofficial stipend (salary). The hexagram Gua is in mutual opposition with the hexagram Bao, and Bao is hidden beneath Gua, so the commentary says "Bao Kūn." Kūn represents the people and ministers, using Qian to respond to Kūn, which refers to the hidden Bao. The salary received by Kūn can reach all the ministers, which is "bestowing salary upon the people." Qian has the virtue of the dragon, so it represents virtue; Gen represents stopping, and stopping means dwelling, so it says "dwelling in virtue." The Commentary on the Judgment says "the strong line reaching its full length will end." When yang reaches the top position, it reaches its limit, and the yin line of Gou will emerge from below, which is the generation of yin when yang reaches its extreme. Virtue cannot remain in place for long, and yang should be cautious of yin, hence "dwelling in virtue is to be cautious."

「不勝而往，咎也。」注：往失位應陽，故咎也。「有戎勿恤，得中道也。」注：動得正應五，故得中道。「君子夬夬，終無咎也。」注：上為終，能慍不說，故終無咎。「其行次且，位不當也；聞言不信，聰不明也。」注：以陽居陰，故位不當。四變坎為聰，離為明，不變應初，故聰不明也。「中行無咎，中未光也。」注：為上所弇，故未光，與屯五、萃五同義。「無號之凶，終不可長也。」注：遘時巽為長，至此陰道消滅，倒長為亡，故終不可長。

The Heaven Stem: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui The Earthly Branch: 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: Response Line = Ying Yao Six Relations = Liu Qin Nine at the Beginning = Chu Ji Nine in the Second = Jiu Er Nine in the Third = Jiu San Nine in the Fourth = Jiu Si Nine in the Fifth = Jiu Wu Six at the Top = Shang Liu Hui Dong = Hui Dong The small explanation of the sixth lines of the hexagram Guai: Chu Ji: "Not victorious yet going forward, misfortune." - Note: Chu Ji moves upward to respond to Jiu Si. Therefore, with an improper position, it responds to a same-sex Yang line, hence misfortune. Jiu Er: "There is military action, but no worry, being on the middle path." - Note: Jiu Er moves once and reaches the correct position, and corresponds with Jiu Wu. It is in the middle and follows the middle path, so it is said to be on the middle path. Jiu San: "The gentleman decisively resolves, ultimately without misfortune." - Note: The responding line of Jiu San is Shang Liu, which is at the top, indicating the end. Although Jiu San contains anger, it does not show it on the surface and does not attach closely to Shang Liu, thus ultimately without misfortune. Jiu Si: "His movement is hesitant, his position is improper; hearing but not believing, his hearing is not clear and his sight is not bright." - Note: Jiu Si is a Yang line in a Yin position, hence its position is improper. If Jiu Si changes, the hexagram would have the images of Kan and Li. Kan represents hearing, Li represents sight. Now Jiu Si does not change and responds to Chu Ji below, so the images of Kan and Li are not formed, hence neither hearing nor sight is clear. Jiu Wu: "Acting in the middle without misfortune, the middle is not yet bright." - Note: Jiu Wu is obscured by Shang Liu, so its virtue is not yet bright, following the same meaning as the Jiu Wu in Zun and Cui. Shang Liu: "No crying out of misfortune, ultimately cannot last long." - Note: In the position of Gou, Xun represents length. In the position of Guai, the Yin line is almost gone. The character "length" reversed is "loss", hence it is said that it cannot last long.

疏：「往失」至「咎也」○此虞義也。初四敵剛，初往應四，是失位應陽，故有咎也。○「動得」至「中道」○此虞義也。四失位，動得正應五，二五為中，故得中道。乾為道也。○「上為」至「無咎」○應在上，故上為終。三能慍不說，不與上應，故終無咎也。○「以陽」至「明也」○四變有坎離象，故坎為聰，離為明。不變無坎象，故聰不明，言聽不聰則視亦不明也。

The commentary from "Wang Shi" to "Jiu Ye" uses Yu Fan's interpretation: initial nine and nine four are both strong lines and are opposing each other. Initial nine goes to seek a response from nine four, thus losing its position and responding to a fellow yang line, hence resulting in misfortune. The commentary from "Dong De" to "Zhong Dao" also uses Yu Fan's interpretation: the term "four" here refers to movement. When the line moves, it attains correctness and can respond to nine five above. Both two and five are in central positions, so it is said "attaining the middle path." Qian represents the path, hence the term "path" is used. The commentary from "Shang Wei" to "Wu Jiu" states: the responding line of nine three is six at the top. The upper position is the end of a hexagram, thus it is said "upper is the end." Nine three holds resentment and is not joyful, unwilling to harmonize with six at the top, thus ultimately there is no misfortune. The commentary from "Yi Yang" to "Ming Ye" states: if nine four changes, the hexagram will display the images of Kan and Li. Kan represents ears, hence it is said "listening is clear"; Li represents eyes, hence it is said "vision is clear." If nine four does not change, the image of Kan is not formed, hence ears are not clear—implying that if hearing is not clear, vision will also be unclear.

○「為上」至「同義」○五弇於上，陽為陰弇，故未光。五所以未光者，三五同決上，三有慍，故有凶而終無咎。五莧陸雖無咎而中未光，三體乾，五體兌故也。屯五、萃五亦皆為陰所弇，故同義也。○「遘時」至「可長」○《彖傳》曰：「勿用取女，不可與長也。」但遘時巽始用事，消丙滅坤，至復出震，巽始無號息。至夬陰道消滅，終不可長，與遘「不可與長」相應。《說文》「長」從●，●，倒亡也。遘時巽為長，夬反遘也，至此消亡，故云倒長為亡也。

The commentary from "Being at the top" to "Same meaning": Nine in the Fifth is obscured by Six at the Top, yang is covered by yin, so the virtue in the center is not fully manifested. Nine in the Fifth fails to shine because Nine in the Third and Nine in the Fifth share the same intention to remove Six at the Top. Nine in the Third is full of anger, thus first encountering danger but finally escaping blame; Nine in the Fifth, like removing the plant Xianlu, has no fault, yet the virtue in the center still remains unmanifested. The reason is that Nine in the Third belongs to the body of Qian, which is strong and vigorous, while Nine in the Fifth is in the body of Dui (Dui represents destruction and speech). The Nine in the Fifth of Zhun and Cui are also obscured by yin lines, so it is said to be the same example. The commentary from "Meeting at the right time" to "Can last": The "Commentary on the Judgment" of Zhun says, "Do not take a wife, for she cannot be with you long." In the position of Zhun, the trigram Xun begins to take effect, the yin energy dissipates the yang of Ben (Jing) absorbed by Bing, and eliminates Kun, until the trigram Zhen reappears in Fu, then the momentum of Xun stops. By the time of Guai, the yin energy is completely eliminated, and thus cannot last long, which corresponds with Zhun's "cannot be with you long." The "Shuo Wen" says that the character "long" is composed of "●", and "●" is the character "wang" turned upside down. In the position of Zhun, Xun represents "long," while Guai is the opposite trigram of Zhun, where yin energy is completely eliminated, so "long" turned upside down becomes "wang."

「天下有風，遘。后以施命誥四方。」注：後，繼體之君。遘陰在下，故稱後。乾為施，巽為命，為誥。復震二月東方，遘五月南方，巽八月西方，復十一月北方，皆總在初，故以誥四方。

The Great Image says: "Wind arises beneath the heavens, which is the image of the Hexagram 44 (Gou); the sovereign who succeeds the throne takes it as a model, issuing decrees and proclaiming them to all directions." Note: "Hou" refers to the king who succeeds the former sovereign. The Hexagram 44 is a hexagram where one yin line arises at the bottom; yin is called "Hou," hence the term "Hou" is used instead of "Former Sovereign." Qian represents bestowal, and Xun represents proclamation, hence the association with decree and proclamation. In terms of the energy of the hexagrams and their directions: The Hexagram 1 (Fu) is associated with the month of February and is located in the East; the Hexagram 44 (Gou) is associated with the month of May and is located in the South; Xun is associated with the month of August and is located in the West; and the Hexagram 25 (Fu) is associated with the month of November and is located in the North. The energies of all four directions converge at the first line, hence it is said to be able to "proclaim to all directions."

疏：此虞義也。後，繼體之君，謂夏后氏也。陽稱先王，稱君子，陰稱後。泰坤女主，故稱後。此遘陰在下，故亦稱後也。乾陽為施，巽中命為命，為誥。震方伯卦在二月，故東方；消息遘五月卦，故南方；巽八月卦，故西方；復十一月，故北方。震謂復震，巽謂遘巽，故總在初。虞氏謂孔子行夏之時，經用周家之月，夫子傳彖象以下皆用夏家月，是故復為十一月，遘為五月矣。

This passage uses Yu Fan's interpretation. "Later" refers to a king who succeeds his predecessor, such as the term used for the Xia dynasty's ruler. In the Book of Changes, a yang line is called "Former King" or "Gentleman," while a yin line is called "Later." The Tai hexagram has the image of a female ruler, hence it is called "Later." In this case, the Gou hexagram has a yin line at the bottom, so it is also called "Later." The Qian trigram belongs to yang and represents giving; the Xun trigram represents issuing commands and is thus associated with orders and诰. The Zhen trigram is one of the four trigrams representing the four directions, corresponding to the second month, hence it is paired with the east. According to the twelve hexagrams of the waxing and waning of the yin and yang, the Gou hexagram corresponds to the fifth month, hence it is paired with the south; the Xun trigram corresponds to the eighth month, hence it is paired with the west; and the Fu hexagram corresponds to the eleventh month, hence it is paired with the north. Here, "Zhen" refers to the Zhen trigram in the Fu hexagram, and "Xun" refers to the Xun trigram in the Gou hexagram. Both are calculated from the first line, so the qi of the four directions converges at the first line. Yu Fan believes that Confucius followed the Xia calendar, and the months mentioned in the text are based on the Zhou calendar, but the Commentary on the Judgment and Image Commentary by Confucius and others are all converted to the Xia calendar. Therefore, the Fu hexagram is counted as the eleventh month, and the Gou hexagram is counted as the fifth month.

誥，鄭作詰，雲止也。漢司徒魯恭釋此傳云：言君以夏至之日施命令，止四方行者，所以助微陰也。此言助微陰與易例有違，今不用也。尋《復·象傳》曰：「先王以至日閉關，商旅不行，后不省方。」《遘傳》云：「后以施命誥四方。」但復陽息之卦，遘陰消之卦，復閉關不省方，所以助微陽之息也；遘施命誥四方，所以布盛陽之德也。其諸易之例與。

The character 「诰」, Zheng Xuan originally wrote as 「诘」, which is interpreted as 「stop」. In the Eastern Han dynasty, the Minister of State Lu Gong explained this passage of the Image Commentary: the king issued an order on the summer solstice to prohibit travel in all directions, in order to support the nascent, subtle Yin. Hui Dong's commentary states: this interpretation of 「assisting the subtle Yin」 contradicts the general principles of the Book of Changes, so it is not adopted. Let us look at the Image Commentary of the hexagram 「Fu」, which says 「the former kings closed the borders on the winter solstice, and merchants did not travel, and the sovereign did not tour the regions」, and the Image Commentary of the hexagram 「Gou」, which says 「the sovereign issues commands to inform the four directions」. The hexagram 「Fu」 represents the hexagram of the growth of Yang, while 「Gou」 represents the hexagram of the decline of Yang and the rise of Yin. The reason for closing the borders and not touring the regions in 「Fu」 is to support the nascent, subtle Yang; the reason for issuing commands to inform the four directions in 「Gou」 is to take advantage of the flourishing Yang to widely spread its virtue. Each instance has its own meaning, which is probably in line with the consistent principles of the Book of Changes.

「繫於金鑈，柔道牽也。」注：陰道柔，巽為繩，牽於二也。「苞有魚，義不及賓也。」注：義讀曰宜。初繫於二，宜不及賓也。「其行次且，行未牽也。」注：在夬失位，故牽羊；在遘得正，故未牽也。「無魚之凶，遠民也。」注：復坤為民，乾為遠，遘時坤伏乾下，故遠民。「九五含章，中正也；有隕自天，志不舍命也。」注：中謂五，正謂四。巽為命，欲初之四承己，故不舍命。「遘其角，上窮吝也。」注：位極於上，無應於下，故上窮吝也。

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). The small explanations for the six lines of the Gou hexagram with Hui Dong's annotations: The first line's small explanation says, "Bound to the golden bell, the soft path is being drawn." - Annotation: The path of the yin is naturally soft, and Xun represents a rope. The first line is bound by the second line. The second line's small explanation says, "Enclosed with fish, the meaning does not reach the guest." - Annotation: "Meaning" should be read as "Suitability." Since the first line is already bound to the second line, it should not be the turn of an outside guest. The third line's small explanation says, "Its movement is hesitant, movement has not been restrained." - Annotation: This line is in the fourth position in the Guai hexagram and thus is not in the correct position, so the fourth line of Guai has the phrase "leading a sheep." In the Gou hexagram, however, it is in the correct position, so it is said that movement has not been restrained. The fourth line's small explanation says, "The absence of fish brings misfortune, distant from the people." - Annotation: Gou and Fu are yin-yang counterparts. Fu's Kun represents the people, and Qian represents the distant. In Gou, the position of Kun is hidden beneath Qian, and it is far from the fourth line, hence distant from the people. The fifth line's small explanation says, "The fifth line contains virtue, it is in the center and upright; falling from the heavens, the will does not abandon destiny." - Annotation: "Center" refers to the fifth line, "upright" refers to the fourth line; Xun represents command. The fifth line wishes for the first line to ascend to the fourth position to serve itself, hence the will does not abandon this command. The top line's small explanation says, "Meeting its horn, reaching the extreme brings regret." - Annotation: The top line is at the extreme position, and there is no line below it to correspond, hence reaching the extreme brings regret.

疏：「陰道」至「二也」○此虞義也。初陰為柔，為二所牽，故云柔道牽也。○「義讀」至「賓也」○《中庸》曰：「義者，宜也。」義、宜同物同音，故義讀曰宜。初繫於二，陰不消陽，故云義不及賓也。○「在夬」至「牽也」○此虞義也。三在夬為四，故失位，為初所牽，故牽羊；在遘得正，故行未牽也。○「復坤」至「遠民」○旁通復，復坤為民。坤伏乾下，失位無應，民眾不與，故遠民也。○「中謂」至「舍命」○九五得中，故中謂五；初之四得正，故正謂四。五欲初之四承己，故不舍命，初體巽為命也。此兼虞義。○「位極」至「吝也」○九居上故位極於上，三上敵剛，無應於下，故上窮吝也。

The commentary from "Yin Dao" to "Er Ye" uses Yu Fan's interpretation: the first line is Yin, which is soft and weak, and is pulled by nine two, hence it is said "soft path is pulled." The commentary from "Yi Du" to "Bin Ye": The Doctrine of the Mean says "yi is appropriate," yi and yi are originally the same thing, and they have the same pronunciation, so "yi" should be read as "yi." Since the initial six is already attached to nine two, the Yin energy cannot ascend to consume the Yang line, hence it is said that it is not the turn of the external guest. The commentary from "In Gua" to "Qian Ye" uses Yu Fan's interpretation: if this line is placed in the Gua hexagram, it would be in the position of nine four, which is a wrong position, and is pulled by nine one, hence the Gua nine four has the phrase "pulling sheep regret disappears"; when it is in the Guo hexagram, it is in the third position and is in the correct position, hence it is said that movement is not restricted. The commentary from "Fu Kun" to "Yuan Min": Gua and Fu are mutually connected, and Fu's Kun represents the people; Kun is hidden beneath Qian, nine four is in a wrong position and has no corresponding line, hence the people do not follow, thus the people are distant. The commentary from "Zhong Wei" to "She Ming": nine five is in the center, hence "zhong" refers to nine five; initial six ascends to the fourth position and becomes correct, hence "zheng" refers to nine four. Nine five hopes that initial six ascends to the fourth position to serve itself, hence the mind does not abandon this destiny; initial line belongs to the Xun trigram, Xun represents destiny. This passage incorporates Yu Fan's meaning. The commentary from "Wei Ji" to "Lin Ye": Yang nine is in the top line, its position has reached the extreme; three and top are both strong lines and are in mutual opposition, and there is no corresponding line below, hence it is exhausted at the top and produces regret and hardship.

「澤上於地，萃。君子以除戎器，戒不虞。」注：君子謂五。除，修；戎，兵也。《詩》曰：「修爾車馬，弓矢戎兵。」陽在三、四為修，坤為器，三四之正，離為戎兵、甲冑、飛矢，坎為弓弧，巽為繩，艮為石，謂敹甲冑、鍛厲矛矢，故除戎器戒備也。坎為寇，初坤為亂，故戒不虞也。

The Great Image says: "A marsh on the ground, this is the image of the Hexagram 44, 'Gathering'; the gentleman takes it as a model, prepares weapons, and guards against unexpected changes." Note: Here, "gentleman" refers to the Nine in the Fifth. "Chu" means to repair, and "rong" refers to weapons. The Book of Songs, Great Ya, "Suppression" says, "Repair your chariots and horses, bows and arrows and weapons." A yang line in the third and fourth positions takes the meaning of "repair," while the Earth (Kun) represents objects. When the third and fourth lines change and return to their proper positions, the hexagram reveals the trigram Li (Fire), which represents weapons, armor, and flying arrows; Kan (Water) represents bows and crossbows; Xun (Wind) represents ropes; Gen (Mountain) represents stones. Together, these represent the process of sewing armor, forging and sharpening spears and arrows. Therefore, it is said that weapons are prepared for defense. Kan represents bandits and robbers, and the first line, which is in the Earth (Kun) trigram, indicates confusion and disorder, so it is said that one should be prepared for unexpected calamities.

疏：此虞義也。卦唯五陽得正，故君子謂五。案，虞注卦辭云：「乾五為王。」謂觀乾也。又虞注坎《象傳》云：「在乾為大人，在坎為君子。」今以乾五為君子者，但三四易位，五在坎中，故以君子謂五也。姚信、陸績、王肅皆云「除猶修治」，故云除、修，戎、兵也。《詩》曰「修爾車馬，弓矢戎兵」者，《大雅·抑》篇文，證治軍實亦云修也。乾之九三、九四皆云「進德修業」，故云陽在三四為修。乾三不中，四不正，故云修。萃之三四當之正，故亦云修也。

This passage uses Yu Fan's interpretation. Among the six lines of the "Cui" hexagram, only the fifth line, which is a yang line in a yang position, is correct. Therefore, the term "junzi" (gentleman) in the commentary refers to the fifth line. According to Yu Fan's commentary on the "Cui" hexagram, "the fifth line of Qian represents the king," referring to the Qian line of the original "Guan" hexagram from which "Cui" is derived. In his commentary on the "Kan" image commentary, he also says, "in Qian it is called 'da ren' (great person), and in Kan it is called 'junzi' (gentleman)." Here, the fifth line of Qian is called "junzi" because after the third and fourth lines are exchanged, the fifth line is located within the Kan structure, so the fifth line is considered as "junzi." Yao Xin, Lu Ji, and Wang Su all say that "chu" means to repair or cultivate, so in the commentary, "chu" is interpreted as "xiu" (cultivate) and "rong" is interpreted as "bing" (military force). The quoted verse from the "Shi Jing" ("Book of Poetry") "xiu er che ma, gong zhi rong bing" comes from the "Da Ya · Yi" (Great Ode · Inhibition), used to demonstrate that preparing military equipment can also be called "xiu." The third and fourth lines of the Qian hexagram both mention "jin de xiu ye" (cultivate virtue and practice one's profession), so the yang lines in the third and fourth positions take the meaning of "xiu." The third line of Qian is not in the center, and the fourth line is not in the proper position, so they need cultivation. The third and fourth lines of "Cui" also need to change and return to the correct position, so they are also described as "xiu."

坤形為器，三四之正體離，離為甲冑，為戎兵，又為飛，為矢，故為戎兵、甲冑、飛矢。坎為弓，故為弓弧。巽為繩直，故為繩。艮為小石，故為石。《尚書·枈誓》曰：「善敹乃甲冑。」又曰：「鍛乃戈矛，厲乃鋒刃。」故為敹甲、鍛厲矛矢也。鄭氏彼注云：「糓謂穿徹之謂。」甲繩有斷絶，當使糓理穿治之，謂離之甲冑以巽繩穿治之，故巽為繩；矛矢以離火鍛之，以艮石厲之，故艮為石，皆是修治之義，故除戎器也。「戒，備」，《方言》文。坎為盜，故為寇。初「乃亂乃萃」，坤反君道為亂，故以戒不虞。虞，度也。

The trigram坤 represents form and shape, thus becoming the basis for objects. When the third and fourth lines change and return to their original positions, the trigram becomes离. The Commentary on the Trigrams says that离 represents armor, weapons, flying, and arrows, so it can symbolize weapons and armor, as well as flying arrows.坎 represents the bow, thus becoming the bow and crossbow. 巽 represents straightness, thus becoming the rope. 艮 represents small stones, thus becoming stone. The Book of Documents, Fee Vow, says, "Skillfully sew your armor and weapons," and also says, "Forge your spears and daggers, and sharpen your cutting edges," so it refers to sewing armor, forging weapons, and sharpening spears and arrows. Zheng Xuan's commentary on these lines says, "Gǔ" means to pass through—when the ropes connecting the armor plates are broken, they should be repaired by threading them along the grain. This is using the rope represented by 巽 to connect the armor represented by 离. Spears and arrows need to be forged with the fire represented by 离 and sharpened with the stone represented by 艮. These all belong to the process of making and preparing weapons, so the Great Image says, "Prepare military weapons." The term "jiè" is interpreted as "preparation," as found in the Book of Dialects.坎 represents bandits, thus becoming enemies. The line statement of the first line says, "It causes disorder and gathering," since 坤 should be obedient, but if it reverses and acts as a ruler, it leads to disorder, so one must be prepared for unexpected events. "Yú" means to foresee.

「乃亂乃萃，其志亂也。」注：坎為志，初不之四，故其志亂也。「引吉無咎，中未變也。」注：二得正，故不變也。「往無咎，上巽也。」注：動之四，故上巽。「大吉無咎，位不當也。」注：以陽居陰，故位不當。「萃有位，志未光也。」注：為上所弇，故未光。「齎諮涕洟，未安上也。」注：乘剛遠應，故未安上。

The Sixth Line of the "Cui" hexagram's "Xiao Xiang" says, "It is disorderly and gathering, for its will is confused" —— Note: Kan represents the mind and will; the first line does not wish to ascend to the fourth position and correspond with the ninth line four, hence its mind is confused. The Second Line of "Xiao Xiang" says, "To lead brings good fortune without blame, for the middle has not changed" —— Note: The second line is a yin line in a yin position and is correct, so there is no need for change. The Third Line of "Xiao Xiang" says, "To go without blame, for it is ascending to Xun" —— Note: The third line changes and ascends to the fourth position, entering the body of Xun, hence it is said "ascending to Xun." The Fourth Line of "Xiao Xiang" says, "Great good fortune without blame, for its position is inappropriate" —— Note: The fourth line is a yang line in a yin position, so its position is inappropriate. The Fifth Line of "Xiao Xiang" says, "Cui has position, but its will is not bright" —— Note: The fifth line is obscured by the sixth line above, so its will cannot be bright. The Sixth Line of "Xiao Xiang" says, "Lamenting and weeping, for it is not secure above" —— Note: The sixth line is a yin and soft line that overpowers the fifth line, which is a yang and strong line. Its corresponding line, the third line, is of the same nature and opposing, so it is in a high position but not secure.

疏：「坎為」至「亂也」○此虞義也。初應在四，三之四體坎為志，初失位不變，故不之四，相聚為亂，故其志亂也。○「二得」至「變也」○此虞義也。初三失位，二獨得正，居中應五，故不變也。○「動之」至「上巽」○此虞義也。四在巽體，三動之四，故上巽也。○「以陽」至「不當」○此虞義也。凡言無咎者，皆宜有咎也。四以陽居陰，故位不當，動之正，故大吉而無咎也。○「為上」至「未光」○四以下皆承五，上獨乘剛，三之四體離為光，五為上弇，故未光，與屯五、夬五同義也。○「乘剛」至「安上」○此虞義也。以陰乘陽，故乘剛；三上敵應，故遠應。乘應皆失，故未安上也。

The commentary from "Càn wéi" to "luàn yě" uses Yu Fan's interpretation: the responding line of initial six is nine four. When six three moves up to the fourth position, it forms the body of Càn, which represents the mind and will. Since initial six is out of position and unwilling to move, it cannot ascend to the fourth position, remaining in place in a disorderly gathering, hence the saying that the mind and will are confused. The commentary from "èr dé" to "biàn yě" also uses Yu Fan's interpretation: initial six and six three are both out of position, while six two is in the correct position and is in the center, and corresponds with nine five, so there is no need for movement. The commentary from "dòng zhī" to "shàng xùn" is also based on Yu Fan: the fourth position belongs to the body of Xùn, when six three moves up to the fourth position, it enters Xùn, hence it is said "shàng xùn." The commentary from "yǐ yáng" to "bù dàng" still follows Yu Fan's interpretation: any line statement that mentions "wú jiù" (no blame) originally should have blame. Nine four is a yang line in a yin position, hence it is inappropriate; once it moves and returns to the correct position, it can achieve great good fortune without blame. The commentary from "wéi shàng" to "wèi guāng": all the lines below four are subject to nine five, but only upper six reversely occupies a strong line. When six three moves up to the fourth position, it forms the body of Li, which represents brightness. Now nine five is obscured by upper six, hence its will is not bright, which is the same as the meaning in the line nine five of Zhūn and the line nine five of Guài. The commentary from "chéng gāng" to "ān shàng" uses Yu Fan's interpretation: a yin line occupying a yang line is called "chéng gāng"; three and upper are both yin and are in opposition, hence called "yuǎn yìng." Since both the occupied and the corresponding lines are empty, it is in a high position but cannot be secure.

「地中生木，升。」注：地謂坤，木謂巽，地中生木，以微至著，升之象。「君子以慎德，積小以成高大。」注：君子謂三。小謂陽息復時，復小為德之本，至二成臨，臨者，大也。臨初之三巽為高，二之五艮為慎，坤為積，故慎德積小以成高大。

The Great Treatise says: "A tree growing from the earth, this is the image of the Hexagram of Progress." Note: "Earth" refers to the upper trigram, Kun; "wood" refers to the lower trigram, Xun. A tree growing from the earth, starting from something small and gradually becoming prominent, is exactly the image of ascending. The Great Treatise also says: "The gentleman takes it as a model, carefully cultivating virtue, accumulating bit by bit, finally achieving great height." Note: Here, "the gentleman" refers to the line nine in the third position. The term "small" refers to the yang energy just beginning to emerge in the Hexagram of Return. The Great Treatise says, "Return is small but discerning in things," and also says, "Return is the root of virtue," so the smallness of the Hexagram of Return is precisely the root of virtue. When yang energy reaches the second line, it becomes the Hexagram of Approaching. The Sequence of Hexagrams says, "Approaching is great." The initial line of Approaching moves up to the third position, making the lower trigram Xun, which represents height; the second line moves up to the fifth position, making the lower trigram Gen, which represents caution; the upper trigram is Kun, which represents accumulation. Together, this is exactly "cautious virtue, accumulating small things to achieve great height."

疏：「地謂」至「象也」○此荀義也。枚乘曰：「十圍之木，始生如櫱。」又曰：「種樹畜養，不見其益，有時而大。」《乾鑿度》曰：「天道三微而成著。」故云地中生木，以微至著，升之象也。

The commentary from "地谓" to "象也" adopts Xun Shuang's interpretation. Mei Cheng's "Advice to the Marquis of Wu" says: a tree with a circumference of ten feet starts as a single thin sprout; it also says: planting a tree and raising it, day by day one does not notice how much it has grown, but over time it naturally becomes tall. The "Qian Zao Du" says: the heavenly way becomes evident only after three layers of subtle accumulation. Therefore, the growth of wood from the earth, from subtle to prominent, precisely represents the image of "ascending."

○「君子」至「高大」○此虞義也。三在巽體，三陽為君子，故君子謂三。升自臨來，臨息於復，故云小謂陽息復時。《繫下》曰：「復小而辨於物。」又云：「復，德之本也。」故云復小為德之本。陽息初，至二成臨，臨者大也，《序卦》文。臨初之三成升體巽，故巽為高；二之五下體艮，艮為慎；上體坤，故坤為積。地中生木，以微至著，故慎德積小以成高大也。

The commentary from "junzi" to "gao da" uses Yu Fan's interpretation: nine three is located within the trigram xun, and the third line is a yang line, which represents junzi, so the "junzi" in the commentary refers to nine three. The hexagram sheng comes from the hexagram lin, and lin comes from fu through a continuous growth process, so "xiao" refers to the yang energy that first appears in fu. The Great Treatise says "fu, xiao and discerning things," and also says "fu, the root of virtue," so the "xiao" in fu is the root of virtue. Yang energy begins from the first line, grows to the second line to form lin; the sequence of hexagrams says "lin means great." The first line of lin moves up to the third line to form sheng, the lower trigram is xun, xun represents height; the second line moves up to the fifth line, the lower trigram becomes gen, gen represents caution; the upper trigram is kun, kun represents accumulation. Wood grows from the earth, from subtle to prominent, so the Great Image teaches people to be cautious in cultivating virtue and to accumulate small things to achieve height and grandeur.

《中庸》言至誠無息始於積，云：「天地之道可壹言而盡也，其為物不貳，則其生物不測。」不貳者一也，故荀子曰：「並一而不貳，所以為積也。」其下敘積義云：「今夫天斯昭昭之多，及其無窮也，日月星辰繫焉，萬物覆焉。今夫地一撮土之多，及其廣厚，載華嶽而不重，振河海而不息。今夫山一卷石之多，及其廣大，草木生之，禽獸居之，寶藏興焉。今夫水一勺之多，及其不測，黿鼉蛟龍魚鱉生焉，貨財殖焉。」

The Zhongyong says, "True sincerity has no pause," and its starting point lies in the character "accumulation." The Zhongyong states: the principle of the operation of heaven and earth can be expressed in one sentence — it exists as pure and unadulterated, thus giving rise to countless things beyond measure. What is meant by "not dual" is to be single-minded, so Xunzi says: to combine into one and not have two thoughts, this is how accumulation becomes possible. The Zhongyong then elaborates on the principle of accumulation: for heaven, it is merely a gathering of tiny lights, until it becomes boundless, with the sun and moon and stars suspended above, and all things covered beneath; for earth, it is merely a gathering of small amounts of soil, until it becomes vast and deep, able to support Mount Huashan without feeling heavy, and contain rivers and seas without leakage; for mountains, it is merely a gathering of fist-sized stones, until it becomes broad and towering, with grass and trees growing upon it, beasts dwelling upon it, and various treasures produced from it; for water, it is merely a gathering of spoonfuls, until it becomes so deep that turtles, eels, dragons, and fish live within it, and wealth is generated from it.

鄭氏彼注云：「此言天之高明，本生昭昭；地之博厚，本由撮土；山之廣大，本起卷石；水之不測，本從一勺。皆合少成多，積小至大，為至誠者亦如此乎。」又曰：「《詩》云：『惟天之命，於穆不已。』蓋曰天之所以為天也。『於乎不顯，文王之德之純。』蓋曰文王之所以為文也，純亦不已。」鄭彼注云：「天所以為天，文王所以為文，皆由行之無已為之，不止如天地山川之雲也。」《易》曰「君子以慎德積小，以成高大」是與。蓋天道與聖人始於一，所謂不貳也；漸於積，所謂昭昭、撮土、卷石、一勺也；成於不息，所謂於穆不已、純亦不已也。上六云「利于不息之貞」，二升五，積小以成高大，故云不息之貞。此皆聖人微言，七十子之大義也。

Zheng Xuan explains that these passages discuss how the heavens' lofty nature originates from a single tiny light, and the earth's vastness comes from a single handful of soil; mountains' grandeur begins with a single pebble, and the depth of water comes from a single spoonful. All these are examples of gathering small things to form much, accumulating little to reach great. Those who achieve ultimate sincerity are also like this. The "Zhongyong" also cites the "Book of Songs, Zhou Songs, Wei Tian Zhi Ming" saying, "Only the Mandate of Heaven is profound and unceasing," which explains why heaven is called heaven. It also cites, "How magnificent, the virtue of King Wen is pure," which explains why King Wen was posthumously called "Wen," because his pure virtue never ceased. Zheng Xuan explains that heaven's nature as heaven and King Wen's virtue as "Wen" both result from continuous action and unceasing effort, just like heaven, earth, mountains, and rivers. The "Yi" says, "The gentleman is cautious in virtue, accumulating small things to achieve great height," which explains this very idea. In general, the way of heaven and the way of the sage both begin with "one," as the "Zhongyong" says, "not being two." They both progress through accumulation, starting with a tiny light, a handful of soil, a single pebble, and a spoonful of water. They both achieve their perfection through unceasing continuity, which is expressed as "profound and unceasing" and "pure and unceasing." The "Sheng" hexagram's upper sixth line says, "It is advantageous to maintain constancy without ceasing," and the nine second line rises to the fifth position, which is exactly the process of accumulating small things to achieve great height, hence called "constancy without ceasing." All these are the subtle words of the sages and the great principles passed down by the seventy disciples of Confucius.

「升大吉，上合志也。」注：上謂五，二升五坎為志，初變應四，同心承五，故上合志也。「九二之孚，有喜也。」注：升五得位，故有喜。「升虛邑，無所疑也。」注：坎為疑，二上得中，故無所疑。「王用亨于岐山，順事也。」注：坤為順事，五受命告祭，四以陰承陽，故曰順事也。「貞吉升階，大得志也。」注：陽稱大，坎為志，五下降二與陽相應，故大得志。「冥升在上，消不富也。」注：陰升失實，故消不富。

The hexagram "Ascending" has six lines with their respective "Small Images" and Hui Dong's annotations. The "Small Image" of the first line says, "Ascending brings great good fortune, harmonizing with the superior." Annotation: "Superior" refers to the ninth line at the fifth position; the second line ascending to the fifth position forms the trigram Kan (Water), which represents the mind and aspirations. The first line changes to the correct position and corresponds with the fourth line, with all lines united in supporting the fifth line, thus harmonizing with the superior. The "Small Image" of the second line says, "The faithfulness of the second line brings joy." Annotation: The second line ascending to the fifth position attains its proper position, thus bringing joy. The "Small Image" of the third line says, "Ascending to an empty city, without doubt." Annotation: Kan represents doubt; the second line ascends to the center and attains its proper position, so doubts naturally vanish, hence no doubt. The "Small Image" of the fourth line says, "The king uses sacrifices at Mount Qi, following the proper course." Annotation: The trigram坤 (Kun) represents following and also represents matters, thus it is called "following the proper course." The fifth line receives the heavenly mandate and performs sacrifices, while the fourth line, being yin and soft, supports the yang and strong, thus it is said to follow the proper course in serving. The "Small Image" of the fifth line says, "Maintaining sincerity brings good fortune, ascending the steps, great fulfillment of aspirations." Annotation: Yang lines are called "great," and Kan represents aspirations. The fifth line descends to the second position, corresponding with the ascending yang line, thus fulfilling great aspirations. The "Small Image" of the sixth line says, "Ascending in darkness at the top, leading to decline and lack of abundance." Annotation: Ascending with a yin line is inherently empty and not substantial, thus leading to decline and lack of abundance.

疏：「上謂」至「志也」○五居尊位，故上謂五。二升五體坎為志，初變之正，進與四應，同心承五，故上合志也。○「升五」至「有喜」○此虞義也。陽稱喜，二升五得位，故有喜也。○「坎為」至「疑也」○此虞義也。坎心為疑，二上得中，位乎天位，故無所疑也。○「坤為」至「事也」○坤順也，又為事，故為順事。五享於岐山，受命告祭，四體坤為臣道，承事五陽，故順事也。○「陽稱」至「得志」○陽大陰小，故陽稱大。五下降二，二上居五，二正應五，故與陽相應；二五得正，故大得志也。此兼荀義。○「陰升」至「不富」○此荀義也。荀云：「陽用事為息，陰用事為消。陽實陰虛，陰升失實，故消不富也。」

The commentary from "Shang Wei" to "Zhi Ye": Nine in the Fifth occupies the exalted position, so "Shang" refers to Nine in the Fifth. Nine in the Second ascends to the Fifth position and forms the body of Kan (Water), which represents will; Six at the Beginning changes to a proper position, advances upward and corresponds with Six in the Fourth, with all lines united in supporting Nine in the Fifth, so it is said to be in harmony with the superior. The commentary from "Sheng Wu" to "You Xi" uses Yu Fan's interpretation: Yang lines are called "Xi" (favorable), as Nine in the Second ascends to the Fifth position and is in the proper place, hence there is favorable outcome. The commentary from "Kan Wei" to "Yi Ye" also uses Yu Fan's interpretation: Kan represents the heart, and a moving heart gives rise to doubt; Nine in the Second ascends to the center, occupying the position of the Son of Heaven, so doubt naturally disappears. The commentary from "Kun Wei" to "Shi Ye": Kun represents obedience, and also represents affairs, together forming "Shun Shi" (obedient affairs). Nine in the Fifth holds a sacrifice at Mount Qi, receiving the mandate of heaven and offering to the spirits; Six in the Fourth belongs to the body of Kun, acting in the role of a minister, serving the Yang ruler Nine in the Fifth, hence it is said to be obedient and serving. The commentary from "Yang Cheng" to "De Zhi": Yang is great and Yin is small, so Yang lines are called "Da" (great). Six in the Fifth descends to the Second position, and Nine in the Second ascends to the Fifth position; originally, Nine in the Second properly corresponds with Six in the Fifth, hence it is said to correspond with Yang; both the Second and the Fifth are in proper positions, thus achieving great fulfillment of the will. This passage also incorporates the meaning of Xun Shuang. The commentary from "Yin Sheng" to "Bu Fu" uses Xun Shuang's interpretation: Xun Shuang said that Yang in command is "Xi" (growth), and Yin in command is "Xiao" (decline); Yang is substantial, Yin is empty, and since Yin lines ascending have no substantiality, it is said to be declining and not abundant.