An Exposition of the Zhou Changes, Volume Thirteen · Compiled by Hui Dong

「澤無水，困。」注：水在澤下，故無水。「君子以致命遂志。」注：君子謂三伏陽也。否坤為致，巽為命，坎為志，三入陰中，故致命遂志也。疏：「水在」至「無水」○此王弼義也。○「君子」至「志也」○此虞義也。三陽為君子，故君子謂三伏陽。三陽入陰中，故致命遂志。六三既辱且危，此君子小人之別也，故曰「困，德之辨也」。

The Great Treatise says: "There is no water in the marsh, which is the image of the hexagram of困." Note: In the hexagram of困, the trigram Kan (Water) is below the trigram Dui (Lake), so water leaks from below the marsh, causing the marsh to dry up and have no water. The Great Treatise also says: "The gentleman takes it as a model, even sacrificing his life to fulfill his aspirations." Note: Here, the term "gentleman" refers to the hidden yang line below the sixth line. The hexagram of困 comes from the hexagram of 否. In 否, the trigram坤 represents giving, the trigram Xun represents life, and the trigram Kan represents aspirations. A hidden yang line entering among a group of yin lines signifies giving up one's life to fulfill one's aspirations. Commentary: The notes from "water in" to "no water" adopt Wang Bi's interpretation. The notes from "gentleman" to "aspiration" adopt Yu Fan's interpretation: the third line's yang line represents the gentleman, so the commentary says "the gentleman refers to the hidden yang line at the third position." The yang lines at the third position penetrate deeply into the yin, thus enabling the sacrifice of life to achieve aspirations. Conversely, looking at the yin line at the third position, which is both humiliated and in a dangerous position, this is precisely the distinction between the gentleman and the petty person. Therefore, the "Xici" says, "困 is the distinction of virtue."

「入于幽谷，幽不明也。」注：為陰所弇，故不明。「困于酒食，中有慶也。」注：陽稱慶，中謂五，二變應五，故中有慶。「據于蒺藜，乘剛也。」注：經言據，傳言乘，正名之義。「入于其宮，不見其妻，不詳也。」注：乾為詳，應在上，二之上乾體壞，故不詳。

The Sixth Line of the "Guan" hexagram's "Xiao Xiang" states: "Entering the dark valley, darkness and obscurity prevail." - Note: The initial line is obscured by the yin line above, hence the darkness and obscurity. The Second Line of "Xiao Xiang" states: "Confined by wine and food, there is celebration in the middle." - Note: The yang line is called "celebration," and "middle" refers to the fifth line. The second line changes to the upper position and corresponds to the fifth line, thus being in the middle and enjoying good fortune. The Third Line of "Xiao Xiang" states: "Standing on thornbushes, riding on strength." - Note: The line statement uses the word "standing," but "Xiao Xiang" uses "riding," which is the intention of Confucius to correct the proper names - a yin line should not be on top of a yang line. The Sixth Line of "Xiao Xiang" states: "Entering his palace, not seeing his wife, which is ominous." - Note: The trigram Qian represents goodness and clarity. The sixth line's responding line is the third line. If the second line ascends to the upper position, the trigram Qian will be destroyed, hence it is ominous.

「來徐徐，志在下也。」注：下謂初，坎為志。「雖不當位，有與也。」注：初四失位故不當，易而得位故有與。「劓刖，志未得也。」注：坎為志，無據無應，故志未得。「乃徐有說，以中直也。」注：中謂二五，乾為直，《書》曰「平康正直」。「利用祭祀，受福也。」注：乾為福，二受五福，故受福，傳曰「祭則受福」。「困于葛藟，未當也。」注：謂三未當位應上。「動悔有悔，吉行也。」注：謂三變乃得當位之應，故吉行者也。

Nine in the Fourth, the Small Image says, "Coming slowly, the mind is fixed below"—note: "below" refers to the first line, Six at the Beginning. The trigram Kan represents the mind and will, so the mind of Nine in the Fourth is fixed on the first line. Nine in the Fourth, the Small Image says, "Although not in the proper position, there is mutual support"—note: both the first line and Nine in the Fourth are not in the proper position, so they are said to be not in the proper position; after the two lines are exchanged, each is in the proper position, and yin and yang support each other, so it is said "there is mutual support." Nine in the Fifth, the Small Image says, "Nose and foot cut off, the mind's wish is not yet fulfilled"—note: Kan represents the mind and will; Nine in the Fifth has nothing above to rely on and nothing below to respond to, so the mind's wish is not yet fulfilled. Nine in the Fifth, the Small Image says, "Gradually there is relief, because of uprightness"—note: "uprightness" refers to Nine in the Second and Nine in the Fifth; Qian represents uprightness. The Book of Documents, Hongfan, says, "peace and justice are upright." Nine in the Fifth, the Small Image says, "It is advantageous to perform worship, receiving blessings"—note: Qian represents blessings; Nine in the Second receives the blessings descending from Nine in the Fifth, so it is said to receive blessings. The Book of Left Transmission says, "worship brings blessings." Six at the Top, the Small Image says, "Trapped in the grapevine, it is not appropriate"—note: this refers to Six at the Third not being in the proper position and corresponding with Six at the Top. Six at the Top, the Small Image says, "Movement brings regret, and there is regret, but it is a favorable course of action"—note: this refers to Six at the Third changing to the proper position, and Six at the Top then obtaining the proper line and corresponding with itself, so its action is favorable.

疏：「為陰」至「不明」○此荀義也。○「陽稱」至「有慶」○陽稱慶，慶謂五也。二在下中，故中謂二。二變受五福，故中有慶也。○「經言」至「之義」○《易》例陰在下，為陽所據，稱據；陽在下，為陰所乘，稱乘。今三陰乘二陽稱據，非所據也，故傳曰乘剛。扶陽抑陰，故曰正名之義也。○「乾為」至「不詳」○乾善為詳，三應上，上本乾也。二之上乾體壞，故不詳。○「下謂」至「為志」○初在下，故下謂初；初體坎，故坎為志。○「初四」至「有與」○初四皆失位，故不當；易而得位，陰陽相與，故有與也。

The commentary from "as a yin" to "not clear" adopts Xun Shuang's interpretation. The commentary from "yang is called" to "there is celebration": "celebration" here refers to the nine five line. Nine two is in the middle of the lower trigram, so "middle" refers to nine two. Nine two, once changed, receives the blessing of nine five, so it is said to be in the middle and have blessings. The commentary from "the text says" to "its meaning": The general rule of the Book of Changes is that a yin line below is said to be "occupied" by a yang line; a yang line below is said to be "riding" on a yin line. Now, the yin line six three is riding on the yang line nine two, but the line statement uses the term "occupied," which is not accurate, so the Small Commentary corrects it to "riding on a yang line." Supporting yang and restraining yin is the intention of Confucius in establishing proper names. The commentary from "Qian represents" to "not clear": Qian represents goodness, so it is called "clear" (auspicious). Six three and upper six were originally in correspondence, but the upper position originally belongs to Qian. If nine two ascends to the upper position, the body of Qian will be destroyed, so it is said to be inauspicious. The commentary from "the lower refers to" to "as a will": initial six is at the very bottom, so "lower" refers to initial six; the first line belongs to the trigram Kan, so Kan represents will. The commentary from "initial four" to "has a partner": initial six and nine four both lose their proper positions, so they are not in the right place; after the two lines are exchanged, each is in its proper position, and yin and yang are mutually attached, so it is said "has a partner."

○「坎為」至「未得」○坎為志，虞義也。無據無應而倪不安，故志未得，此陸義也。○「中謂」至「正直」○二變應五，故中謂二五。乾五為直，中直猶中正。《書》曰者，《鴻範》文，證二五為中正也。○「乾為」至「受福」○乾為福德，故乾為福，謂五也。二言享祀，五言祭祀，是五主祭而二受福，故云二受五福。傳曰者，□□文。○「謂三」至「應上」○此虞義也。應在三，三失位，故謂三未當位應上。○「謂三」至「者也」○此虞義也。上乘陽，故動悔；變應三，故有悔。唯三變得當位之應，故吉行而無咎也。

The commentary from "Kan as" to "has not obtained": Taking Kan as the mind, this is Yu Fan's view; above there is no support, below there is no response, and the mind and spirit are restless, so it is said that the will has not been obtained, which is Lu Ji's view. The commentary from "middle refers to" to "upright": Nine Two changes and corresponds to Nine Five above, so "middle" refers to both the Second and the Fifth lines. The Fifth line of Qian is upright, so "middle uprightness" means uprightness. The quoted text from the "Book" comes from the "Book of Documents: Hong Fan," used to prove that the Second and Fifth lines are precisely the positions of uprightness. The commentary from "Qian as" to "receives blessing": Qian represents fortune and virtue, so Qian as blessing refers to the Fifth line. The statement of the Second line says "suitable for worship," and the statement of the Fifth line says "suitable for worship," showing that the Fifth line is the main one offering sacrifices while the Second line receives the blessing, so the Second line receives the blessing from the Fifth line. The quoted "the transmission says" sentence, the original text is missing two characters here, and the source is no longer identifiable. The commentary from "called Three" to "responds to above," using Yu Fan's view: the responding line of the top line Six is the Third line, and the Third line is out of position, so it is said that the Third line is not in the right position and corresponds to the top line Six. The commentary from "called Three" to "is also," also using Yu Fan's view: the top line Six oversteps the Yang line, so when it moves, there is regret; changing to correspond with the Third line Six, so it is said "there is regret." Only when the Third line changes, does the top line Six receive the support of a properly positioned line, thus the action is favorable and without fault.

「木上有水，井。」注：木上有水，上水之象。「君子以勞民勸相。」注：君子謂泰乾也。坤為民，初上成坎為勞，故勞民勸相。相，助也，謂以陽助坤。疏：「木上」至「之象」○此王弼義也。巽乎水而上水，故云上水之象。○「君子」至「助坤」○此虞義也。泰乾三君子道長，故君子謂泰乾也。泰五虛無君，初之五，故以陽助坤矣。

The Great Image says: "Wood above water, this is the image of the Well hexagram." Note: Wood above water, which is the Wind above Water, exactly represents the image of drawing water up. The Great Image also says: "The gentleman takes it as a model, comforts the people, and encourages them to help each other." Note: Here, "the gentleman" refers to the Heaven element of the Tai hexagram. Earth represents the people, and the first line moves up to the fifth position to form Water, which signifies labor, so it is said that the people are comforted and encouraged to help each other. "Help" refers to assisting, meaning using yang to help the people represented by Earth. Commentary: The note from "Wood above" to "image" adopts Wang Bi's interpretation. The Commentary on the Judgment says "Wind follows water and rises above water," so this represents drawing water up. The note from "the gentleman" to "helping Earth" adopts Yu Fan's interpretation: In the Tai hexagram, the three yang lines advance together, and the way of the gentleman is in growth, so the "gentleman" in the note refers to the Heaven element of Tai. The fifth position in Tai is yin and empty, without a ruler, and the first line moves up to the fifth position to fill it, which is exactly using yang to assist the Earth's people.

「井泥不食，下也；舊井無禽，時舍也。」注：下謂初，時舍於初，非其位也，與乾二同義。「井谷射鮒，無與也。」注：五不應二，故無與。「井渫不食，行惻也；求王明，受福也。」注：噬嗑震為行，艮為求。「井甃無咎，修井也。」注：修，治也。四來修初，故修井。「寒泉之食，中正也。」注：中正謂二五。「元吉在上，大成也。」注：初二已變成既濟定，故大成也。

The Sixth Line of the Well Hexagram's Small Images says, "The well is muddy and not drinkable, below; the old well has no birds, a time of abandonment." - Note: "Below" refers to the Sixth Line. It was temporarily left in the first position because this is not its proper place, which is the same meaning as the situation of the Second Line of the Heaven Hexagram. The Second Line of the Well Hexagram's Small Images says, "Shooting frogs in the well bottom, no one is with it." - Note: The Fifth Line does not correspond with the Second Line, so there is no corresponding line. The Third Line of the Well Hexagram's Small Images says, "The well is cleaned but not used, due to movement; seeking a wise king, receiving blessings." - Note: The Well Hexagram is in communication with the Crack Hexagram. The Crack Hexagram's Zhen represents movement, and Gen represents seeking. The Fourth Line of the Well Hexagram's Small Images says, "Repairing the well without blame, repairing the well." - Note: "Repairing" means governing; the Fourth Line comes down to repair the First Line, so it is called repairing the well. The Fifth Line of the Well Hexagram's Small Images says, "Drinking from the cold spring water, uprightness and correctness." - Note: Uprightness and correctness refer to the Second and Fifth Lines. The Sixth Line of the Well Hexagram's Small Images says, "Great good fortune at the top, great completion." - Note: The First and Second Lines have already changed to form the final state of the Completion Hexagram, so it is said that great achievements have been made.

疏：「下謂」至「同義」○在下無應故不食。初失位，當與二易位，故云時舍於初，非其位也。乾九二亦失位，當升九五，時舍於二，故云同義也。此兼虞義。○「五不」至「無與」○陰陽相感應曰與。二五皆陽，五不應二，故無與。物細微不能動天地，爻失正不能相感應，故云井谷射鮒無與也。○「噬嗑」至「為求」○據旁通也。○「修治」至「修井」○修治，虞義也。虞謂坤為土，離火燒土為甃，治象。初為舊井，四來修初，故云修井也。○「中正」至「二五」○二已與初易位，得中得正，故中正謂二五。二五相應併為人用，故云寒泉之食中正也。○「初二」至「成也」○此虞義也。既濟之功至上而成，故云元吉在上大成也。

The commentary from "Xia Wei" to "Tong Yi": Initially, the line six at the beginning is at the lower position and has no matching line, so the well water is not drawn by anyone. Initially, line six is out of its proper position; it should have exchanged places with nine in the second. Therefore, it is temporarily left at the initial position, which is not its proper place. Nine in the second of the Qian hexagram is also out of its proper position; it should have risen to nine in the fifth, and thus is temporarily left at the second position. Therefore, the meaning and example are the same. This passage incorporates the meaning of Yu Fan. The commentary from "Wu Bu" to "Wu Yu": Yin and Yang are called "with" when they respond to each other. The second and fifth lines are both yang lines, but nine in the fifth does not respond to nine in the second, so there is no "with." Things that are too subtle cannot shake heaven and earth, and when the line positions are wrong, they cannot respond to each other. Therefore, the "Small Image" says, "The well bottom is shot at by minnows, there is no 'with.'" The commentary from "Shi He" to "Wei Qiu": This is based on the symbolic relationship between the hexagram of the Well and the hexagram of Shih He. The commentary from "Xiu Zhi" to "Xiu Jing": Taking "xiu" as "zhi" (to govern or manage) is Yu Fan's view. Yu Fan believed that the earth is represented by the hexagram of Kun, and using fire (represented by Li) to burn the earth forms bricks, which is the symbolic meaning of "xiu zhi." Initially, the line six is an old well, and line six in the fourth descends to repair it, so it is called "xiu jing." The commentary from "Zhong Zheng" to "Er Wu": Since nine in the second has exchanged positions with line six at the beginning, it is now both in the middle and in the correct position. Therefore, "zhong zheng" refers to both the second and the fifth lines. The second and fifth lines respond to each other and both provide water for use, so the "Small Image" says, "Cold spring water for drinking, zhong zheng." The commentary from "Chou Er" to "Cheng Ye" uses Yu Fan's view: The achievement of the hexagram of Ji Ji is completed only at the top line, so it is said, "Original good fortune at the top, great completion."

「澤中有火，革。君子以治曆明時。」注：君子乾也。曆象謂日月星辰也。離為明，坎為月，離為日，蒙艮為星。四動成坎離，日月得正，天地革而四時成，故君子以治曆明時。

The Great Image says: "Fire in the marsh, this is the image of the Hexagram of Revolution; the gentleman takes inspiration from it, to regulate the calendar and clarify the four seasons." Note: Here, "the gentleman" refers to the Qian trigram. The term "calendar image" refers to the sun, moon, stars, and constellations. Li represents brightness, Kan represents the moon, Li represents the sun, and the trigram Gen of the Hexagram of Enlightenment, which is yin to Li, represents the stars. When the Nine in the Fourth moves, the hexagram contains the images of Kan and Li, with the sun and moon each occupying their proper positions. The Commentary on the Judgment says, "Heaven and Earth undergo revolution, and the four seasons are formed," so the gentleman takes inspiration from this hexagram to regulate the calendar and clarify the seasons.

疏：此虞義也。九三君子，故君子謂乾。《尚書·堯典》曰：「乃命羲和，欽若昊天，曆象日月星辰，敬授民時。」故云曆象謂日月星辰也。四動成既濟，有兩坎兩離象，故云四動成坎離。蒙艮為時，乾為治。天地革而四時成，故君子以治曆明時。尋彖辭言湯武革命改正朔，亦革命之一事，故取義於治曆明時也。

This passage uses Yu Fan's interpretation. The third line is a yang line and is referred to as a gentleman, so the term "gentleman" in the commentary refers to the Qian trigram. The Book of Documents, Yao's Classic, says: "Thus he ordered Xi Shi and He Shi to respectfully follow the heavenly order, observing and calculating the movement of the sun, moon, and stars, and solemnly announcing the seasons to the people." Therefore, "li xiang" refers to the sun, moon, and stars. When the fourth line moves, the entire hexagram becomes the Ji Ji hexagram, which contains two instances of the Kan trigram and two instances of the Li trigram, so it is said that the movement of the fourth line forms Kan and Li. In the Meng hexagram, the Gen trigram represents time, and the Qian trigram represents governance. The Commentary on the Judgment says, "Heaven and Earth change, and the four seasons are formed," so the gentleman takes this as a model to regulate the calendar and clarify the seasons. Furthermore, the Commentary on the Judgment of the Ge hexagram discusses how King Tang of Shang and King Wu of Zhou revolutionized the calendar system and changed the beginning of the year. Correcting the calendar and changing the beginning of the year were significant aspects of revolution, so the Great Image derives its meaning from "governing the calendar and clarifying the seasons."

「鞏用黃牛，不可以有為也。」注：動而必凶，故不可以有為。「巳日革之，行有嘉也。」注：嘉謂五，乾為嘉，四動二正應五，故有嘉。「革言三就，又何之矣。」注：言尚未可革也。「改命之吉，信志也。」注：四動成坎，故信志也。「大人虎變，其文炳也。」注：乾為大明，四動成離，故其文炳也。「君子豹變，其文蔚也。」注：蔚，蔇也，兌小，故其文蔚也。「小人革面，順以從君也。」注：蒙坤為順，五乾為君，初之上順從五，故順以從君。

The First Line says, "To reinforce with a yellow ox, there is no accomplishment." - Note: At this time, any action will surely bring misfortune, so there should be no undertaking. The Second Line says, "To change on the fourth day, there is a good result." - Note: "Good" refers to the Fifth Line, which is the trigram Qian representing beauty and virtue. When the Fourth Line moves, the Second Line becomes correct and corresponds with the Fifth Line, thus resulting in a beautiful encounter. The Third Line says, "To change the words three times, where else can one go?" - Note: This indicates that the time is not yet ripe, so change is still not possible. The Fourth Line says, "To change one's destiny is auspicious, because of trust in one's will." - Note: When the Fourth Line moves, it forms the trigram Kan, which signifies trust and sincerity, so the will is trustworthy. The Fifth Line says, "The great man changes like a tiger, his virtue is brilliant." - Note: Qian represents great brightness, and when the Fourth Line moves, it forms the trigram Li, which signifies brilliant appearance. The Sixth Line says, "The gentleman changes like a leopard, his virtue is splendid." - Note: "Splendid" means "prosperous" and refers to the flourishing of plants and trees. The upper trigram is Dui, which is small, so the appearance is only splendid but not as brilliant as the fifth line. The Sixth Line says, "The petty person changes his face, following the ruler with obedience." - Note: The trigram Kun represents obedience in the卦 of Meng, and the Fifth Line is Qian representing the ruler. The First Line moves upward to the upper position and obeys the Fifth Line, thus following the ruler.

疏：「動而」至「有為」○此虞義也。初得位無應，四未之正，故動而必凶。言革而未當，故未可以有為也。○「嘉謂」至「有嘉」○《乾·文言》曰：「亨者嘉之會也。」又云：「嘉會足以合禮。」故乾為嘉。傳不言乃革之，明四已之正。四動二正應五，陰陽相應為嘉，二往應五，故行有嘉也。○「言尚」至「革也」○二巳日乃革之，天道應矣；三革言三就，人事至矣。然改命之吉在四一爻，此時尚未可以革，故云又何之矣。

The commentary from "When it moves" to "there is action" uses Yu Fan's interpretation: the first nine is in the correct position but has no matching line, and the fourth nine has not yet become correct. Therefore, at this time, any movement will result in misfortune. This indicates that the time for change is not appropriate, so there should be no action. The commentary from "Jia says" to "there is good fortune": The "Wenyan" of Qian says "Heavenly communication is the gathering of good fortune," and also says "good gathering is sufficient to conform to propriety," so Qian takes the meaning of "good fortune." The "Xiaoxiang" only says "movement brings good fortune" without repeating "then change," clearly indicating that the fourth nine has already changed and become correct. When the fourth nine moves, the second six becomes correct and corresponds with the fifth nine. Yin and yang correspond with each other, which is called "good fortune." The second six moves to correspond with the fifth, so it is said that movement brings good fortune. The commentary from "speech is still" to "this is change": The second six says "on the fourth day, change occurs," indicating that the heavenly time has already aligned; the third nine says "speech is confirmed three times," indicating that human affairs are already complete. However, the good fortune of changing the destiny falls on the fourth nine. At this moment, it is still not appropriate to change rashly, so the "Xiaoxiang" says "where else can it go?"

○「四動」至「志也」○此虞義也。四動成坎，坎孚為信，為志，故信志也。○「乾為」至「炳也」○此虞義也。《說文》曰：「炳，明也。」五體乾，故乾為大明；四動體離，離為文明，故其文炳也。○「蔚蔇」至「蔚也」○此虞義也。《倉頡篇》曰：「蔚，草木盛皃。」《廣雅》曰：「茂也。」《說文》曰：「蔇，草多皃。」蔚與蔇皆取茂盛之義，故云蔚蔇也。九五陽稱大，故其文炳；上體兌，兌小，故其文蔚。○「蒙坤」至「從君」○五陽上陰，陰當順五，故順以從君。虞氏謂四變順五，以四為小人，尋四變陰得位為君子而云小人，非也。

The commentary from "Four moves" to "will" uses Yu Fan's interpretation: Nine in the Fourth moves and forms Kan, which has the meaning of sincerity and trust, and also represents the mind and will, so it says that its will is trustworthy. The commentary from "Heaven is" to "bright" also comes from Yu Fan: The "Shuowen" explains "bing" as "bright"; Nine in the Fifth belongs to the body of Qian, so Heaven is great brightness; Nine in the Fourth moves and forms Li body, Li represents civilization, so it says that the literary style is brilliant. The commentary from "Wei Xu" to "is Wei" also follows Yu Fan's view: The "Cangjie" says "Wei" means the appearance of grass and trees flourishing, the "Guangya" explains it as "prosperous," and the "Shuowen" says "Xu" means many grasses; "Wei" and "Xu" both mean flourishing, so the commentary uses "Xu" to explain "Wei." Nine in the Fifth is a yang line, yang is called great, so the literary style is bright and prominent; the upper trigram is Dui, which belongs to small, so the literary style is only flourishing and impressive. The commentary from "Meng Kun" to "follow the ruler": Nine in the Fifth is yang, and upper six is yin, yin should follow and support Nine in the Fifth, so it says following its ruler. Yu Fan's view is that Nine in the Fourth changes and follows Nine in the Fifth, treating Nine in the Fourth as a petty person; however, Nine in the Fourth becomes yin after one change and attains its proper position, which should be called a gentleman, yet it is called a petty person, which is illogical.

天尊地卑，君臣定矣；卑高以陳，貴賤位矣；動靜有常，剛柔斷矣；方以類聚，物以群分，吉凶生矣；在天成象，在地成形，變化見矣。注：天地既分，乾升坤降，故乾坤定矣。卑坤高乾也。乾二升五，坤五降二，「列貴賤者存乎位」，故貴賤位矣。斷，分也。乾剛常動，坤柔常靜，分陰分陽，故剛柔斷矣。坤為方，西南坤類，故以類聚。乾為物，物三稱群，乾三爻別於坤，故以群分。乾生故吉，坤殺故凶，則吉凶生矣。天有八卦之象，地有八卦之形，在天為變，在地為化，故變化見矣。此天地之別也。

The Great Treatise begins by saying: Heaven is above and esteemed, Earth is below and humble, thus the distinction between ruler and subject is established; the low and the high are arranged in order, thus the distinction between noble and humble is determined; movement and stillness each have their regularity, thus the distinction between strong lines and weak lines is made; directions are grouped by their categories, things are separated by their groups, thus good and evil arise; in the heavens, the images of sun, moon, and stars are formed, in the earth, the forms of mountains, rivers, moving creatures, and plants are formed, thus change and transformation are revealed. Note: Once heaven and earth are divided, the qi of Heaven rises and the qi of Earth descends, so the positions of Heaven and Earth are fixed. "Humble" refers to Earth, "high" refers to Heaven. Following the example of the Han dynasty's interpretation of the Book of Changes, the second line of Heaven rises to the fifth position, and the fifth line of Earth descends to the second position; the Great Treatise below says "the distinction of noble and humble is determined by position," thus noble and humble are determined by position. "To divide" means to separate. Heaven is strong and constantly moves, Earth is weak and constantly stills, thus yin and yang are separated, so the distinction between strong and weak is clear. Earth represents direction, and Southwest is the homeland of Earth's kind, thus "directions gather by their kind." Heaven represents things, and when three are complete it is called "group." The three strong lines of Heaven are clearly different from Earth, thus "things are separated by their groups." Heaven governs birth, thus it is good; Earth governs decline, thus it is evil, so good and evil arise. In the heavens, there are the images of the Eight Trigrams; on the earth, there are the forms of the Eight Trigrams; in the heavens it is called "change," on the earth it is called "transformation," thus change and transformation are revealed. The above discusses the "distinction" of heaven and earth.

是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑，乾道成男，坤道成女，乾知大始，坤化成物。注：旋轉稱摩。摩，薄也。蕩，動也。乾以二五摩坤成震坎艮，坤以二五摩乾成巽離兌，故剛柔相摩，八卦相蕩。鼓動潤澤也。雷震、霆艮、風巽、雨兌、日離、月坎、寒乾、暑坤也。男震坎艮，女巽離兌。大始，元也。「復以自知」，故知大始。坤稱化，承乾而成物，故化成物。此天地之合也。

The Great Treatise continues to say: thus, the firm and the yielding interact and move, the eight trigrams mutually stir, using thunder to move all things, using wind and rain to nourish all things, the sun and moon rotating and moving, cold and heat alternating. The principle of Heaven produces male, the principle of Earth produces female; Heaven governs the great beginning, Earth nurtures and brings forth all things. Note: the mutual rotation and friction of the two principles is called "mo," which means approaching; "dang" means movement. Heaven uses the second and fifth lines to interact with Earth, producing Zhen, Kan, and Gen; Earth uses the second and fifth lines to interact with Heaven, producing Xun, Li, and Dui. Thus, it is said that firm and yielding interact, and the eight trigrams mutually move. "Gu" means to move, "run" means to nourish. Thunder belongs to Zhen, lightning to Gen, wind to Xun, rain to Dui, sun to Li, moon to Kan, cold to Qian, and heat to Kun. The three males are Zhen, Kan, and Gen; the three females are Xun, Li, and Dui. "Da shi" means Yuan. The Great Treatise, Part Two, says "Fu yi zi zhi," so it can govern the great beginning. Earth is called "hua," supporting Heaven to bring forth all things, thus it is said to nurture and bring forth things. The above discusses the "he" of heaven and earth.

乾以易知，坤以簡能，易則易知，簡則易從，易知則有親，易從則有功，有親則可久，有功則可大，可久則賢人之德，可大則賢人之業。注：隺然無為曰易，閱藏萬物曰簡。從謂從陽，坤二承乾，故有親；乾五據坤，故有功。陰承陽故可久，陽據陰故可大。上賢人謂乾五，下賢人謂坤二也。乾以日新為德，坤以富有為業。此天地之德也。

The Great Treatise continues: Qian governs through simplicity, and Kun achieves ability through simplicity; simplicity is easy to understand, and simplicity is easy to follow; being easy to understand brings people to attach themselves, and being easy to follow enables the accomplishment of achievements; having people attach themselves ensures longevity, and having achievements ensures expansion; being able to last long is the virtue of the wise, and being able to expand is the career of the wise. Note: To be firm and self-restrained, without striving, is called "Easy"; to gather and contain all things is called "Simplicity." "Following" refers to following Yang; Kun's second line supports Qian, so there is attachment; Qian's fifth line holds onto Kun, so there is achievement. Yin supporting Yang ensures longevity; Yang holding Yin ensures expansion. The "wise person" mentioned above refers to Qian's fifth line, and the "wise person" mentioned below refers to Kun's second line. Qian's virtue is its daily renewal, and Kun's career is its richness in all things. The above discusses the "virtue" of heaven and earth.

《易說》：易一名而含三義：易也，變易也，不易也。易者以言其德也，通精無門，藏神無內，光明四通，佼易立節，虛無感動，至誠專密，此其易也。變易者其氣也，天地不變不能通氣，五行迭終，四時更廢，此其變易也。不易者其位也，天在上，地在下，君南面，臣北面，父坐子伏，此其不易也。

The "Yi Shuo" recorded in the "Qian Zao Du" explains that the term "Yi" contains three meanings: simplicity, change, and constancy. "Yi" refers to its virtue: subtle and penetrating without a fixed entrance, mysterious and hidden without a specific inner reference, bright and illuminating everywhere, strong and vigorous yet capable of establishing order, tranquil and inactive yet able to respond and act, sincere and focused with meticulousness. This is "Yi." "Change" refers to the transformation of qi: if the qi of heaven and earth does not change, they cannot communicate and circulate; the five phases succeed each other in cycles, and the four seasons alternate in their rise and decline. This is "change." "Constancy" refers to fixed positions: heaven is always above, earth is always below, the sovereign faces south, ministers face north, fathers sit while children kneel. This is "constancy."

易簡而天下之理得矣，天下之理得而易成位乎其中矣。注：易簡所以立中和之本，故天下之理得矣。易謂坎離，陽成位於五，五為上中；陰成位於二，二為下中，故易成位乎其中矣。此天地之中和也。傳首陳三義而終之以既濟，易之大義舉矣。

The Great Treatise continues: Being easy and simple, the principles of the world are all grasped; when the principles of the world are grasped, the Way of the Book of Changes establishes its position within heaven and earth. Note: Being easy and simple is the practice of establishing the root of harmony and centrality, so the principles of the world are thus grasped. Here, the term "Easy" refers to the trigrams Kan (Water) and Li (Fire): Yang is completed at the fifth line, and five is the center of the upper trigram; Yin is completed at the second line, and two is the center of the lower trigram. Therefore, the Book of Changes is established in the center of heaven and earth. The above discusses the "harmony and centrality" of heaven and earth. The Great Treatise begins by stating the three meanings of "differentiation," "combination," and "virtue," and finally concludes with the hexagram Ji Ji (Completion), which has all six lines correct. The great meaning of the Book of Changes is thus fully explained.

疏：「天地」至「別也」○《廣雅》曰：「太初，氣之始也，生於酉仲，清濁未分也。太始，形之始也，生於戌仲，清者為精，濁者為形也。太素，質之始也，生於亥仲，已有素樸而未散也。三氣相接，至於子仲，剖判分離，輕清者上為天，濁重者下為地。」傳首言天尊地卑，是天地既分之後，輕清者上為天，故乾升也；濁重者下為地，故坤降也。《乾鑿度》曰：「乾坤相併俱生。」天地既分，乾升坤降，故乾坤定矣。

The commentary explains the passage from "Heaven and Earth" to "separation" in the text. The "Guangya" says: "Taichu" is the beginning of qi, arising at the center of You, when clear and turbid had not yet separated; "Taishi" is the beginning of form, arising at the center of Xu, with clear qi transforming into essence and turbid qi transforming into form; "Taisu" is the beginning of substance, arising at the center of Hai, with primitive substance already present but not yet dispersed. These three forms of qi connect with each other, and at the center of Zi, they split apart, with the light and clear rising to form heaven, and the heavy and turbid sinking to form earth. The "Great Treatise" begins with "Heaven is exalted and Earth is humble," which depicts the situation after heaven and earth have been separated: the light and clear rise to form heaven, so Qian (Heaven) governs ascent; the heavy and turbid sink to form earth, so Kun (Earth) governs descent. The "Qian Zuo Du" says "Qian and Kun arise together," but once heaven and earth are separated, Qian ascends and Kun descends, thus establishing the positions of Qian and Kun.

卑坤高乾者，《下傳》云「崇效天，卑法地」，故知卑謂坤，高謂乾。坤自上降，乾自下升，故先言卑而後言高也。虞注云：「乾高貴五，故乾二升五；坤卑賤二，故坤五降二。」《下傳》云「列貴賤者存乎位」，故貴賤位矣。必知乾二升五、坤五降二者，案《乾鑿度》曰：「陽爻者制於天也，陰爻者繋於地也。天動而施曰仁，地靜而理曰義。仁成而上，義成而下。上者專制，下者順從。」故荀虞說《易》乾二例升五，坤五例降二也。若然，乾升坤降為天地之合，而云別者，卑高陳，貴賤位，仍是天地之別也。

Therefore, the term "bi" refers to Kūn and "gāo" refers to Qián, because the Great Treatise says, "Revere heaven, follow the earth." Kūn descends from above, and Qián ascends from below; one descends and one ascends, thus interchanging. Hence, the text first mentions "bi" and then "gāo." Yu Fan explains that Qián resides in the high position and the second line rises to the fifth position as a sign of respect. Kūn resides in the low position and the fifth line descends to the second position as a sign of humility. The Great Treatise says, "The distinction of honor and humility depends on position," so honor and humility are determined by position. The certainty that Qián's second line rises to the fifth and Kūn's fifth line descends to the second is based on the "Qian Zao Du": Yang lines follow heaven, and Yin lines belong to the earth. Heaven moves ceaselessly and gives, which is called benevolence; the earth remains still and is orderly, which is called righteousness. Benevolence is realized above, and righteousness is realized below. Those above make decisions, and those below obey. Therefore, Xun Shuang and Yu Fan explain the Book of Changes: whenever Qián's second line appears, it rises to the fifth position, and whenever Kūn's fifth line appears, it descends to the second position. Since this is the case, the ascending of Qián and descending of Kūn belong to the "he" (union) of heaven and earth. However, here it is categorized under "bie" (separation), because the arrangement of high and low, and the determination of honor and humility, still speak of the distinction between heaven and earth.

「斷，分」，虞義也。乾剛坤柔，乾動坤靜，故乾剛常動，坤柔常靜。動為陽，靜為陰，動靜有常，分陰分陽，故剛柔斷矣。「坤為方」，《說卦》文。「西南得朋，乃與類行」，故西南坤類，方以類聚也。乾純粹精，故為物。「物三稱群」，虞義也。乾三爻皆陽物而與坤別，物以群分也。「乾生故吉，坤殺故凶」，亦虞義也。陽生陰殺，陽吉陰凶，故乾為生為吉，坤為殺為凶也。

Taking "断" as "分" is Yu Fan's view. Qian is strong and Kun is soft; Qian is active and Kun is still. Therefore, Qian is always active and Kun is always still. Activity belongs to yang, stillness belongs to yin, and activity and stillness each have their own regularity, thus yin and yang are separated. Therefore, strength and softness are clearly distinguishable. "Kun represents the southwest" is a statement from "Shuo Gua." The "Gua Ci" of the Qian hexagram says, "In the southwest, friends are found, and they go together with their kind," showing that the southwest is the homeland of Kun's kind, which is "the gathering of things of the same kind." The "Wenyan" of the Qian hexagram says that Qian is "pure and refined," so Qian represents things. "Three full parts make a group" is also Yu Fan's view: the three yang lines of Qian are all yang things, which are completely different from Kun, thus "things are grouped according to their kind." "Qian governs birth and is therefore auspicious; Kun governs destruction and is therefore inauspicious" is also from Yu Fan: yang governs birth, yin governs destruction, yang is auspicious, yin is inauspicious, so Qian represents birth and is auspicious, while Kun represents destruction and is inauspicious.

天有八卦之象者，虞氏謂日月在天成八卦象：震象出庚，兌象見丁，乾象盈甲，巽象伏辛，艮象消丙，坤象喪乙，坎象流戊，離象就己，故在天成象也。地有八卦之形者，九家義也，虞氏謂震竹、巽木、坎水、離火、艮山、兌澤、乾金、坤土，故在地成形也。震雷巽風皆在天者，《離》傳曰「百榖草木麗於地」，故震舉竹，巽舉木也。《周禮·考工》曰「天時變」，故在天為變；《下傳》曰「坤化成物」，故在地為化。此亦虞義也。《樂記·樂禮》章引此傳曰「天地之別也」，是言尊卑貴賤、動靜類聚群分、在天在地之別異，先王法之以制禮，故云天地之別也。

The saying "Heaven has the images of the Eight Trigrams" is explained by Yu Fan through the concept of "Najia" (stem assignment). The sun and moon move across the sky, and their waxing and waning phases form the images of the Eight Trigrams. On the third day of the lunar month, the new moon appears in the direction of Geng, paired with Zhen (Thunder); on the eighth day, the waxing moon appears in the direction of Ding, paired with Dui (Lake); on the fifteenth day, the full moon appears in the direction of Jia, paired with Qian (Heaven); on the sixteenth day, the moon begins to wane in the direction of Xin, paired with Xun (Wind); on the twenty-third day, the waning moon disappears in the direction of Bing, paired with Gen (Mountain); on the thirtieth day, the new moon is lost in the direction of Yi, paired with Kun (Earth). The stem Wu is in the center and paired with Kan (Water), while Ji is in the center and paired with Li (Fire). Therefore, it is said "in Heaven, images are formed." As for "the Earth has the forms of the Eight Trigrams," this is the view of the "Nine Schools of the Book of Changes." Yu Fan, however, explains that Zhen represents bamboo, Xun represents wood, Kan represents water, Li represents fire, Gen represents mountain, Dui represents marsh, Qian represents metal, and Kun represents earth. Therefore, it is said "in the Earth, forms are formed." Someone might ask: Zhen represents thunder and Xun represents wind, both of which are in the sky, so why are they classified under earthly forms? The answer lies in the "Commentary on the Judgment" of the Hexagram Li, which states "hundred grains and grasses grow upon the earth." Therefore, Zhen takes bamboo and Xun takes wood, which are things that grow on the ground, as their forms. The "Rites of Zhou · Records of the Artisan" says "the heavens change with time," so in the heavens it is called "change"; the "Great Treatise" of the lower part of the "Book of Changes" says "Kun transforms and forms things," so on the earth it is called "transformation." These are also Yu Fan's views. The chapter "Rites of Music" in the "Book of Rites" cites this passage from the "Great Treatise" and says "the distinction between Heaven and Earth." This refers to distinctions such as hierarchy, status, movement and stillness, grouping and classification, and whether something is in Heaven or on Earth. The ancient kings took these distinctions as a model to establish the rites, hence this is called the "distinction" of Heaven and Earth.

○「旋轉」至「合也」○剛柔謂乾坤。卜二爻乾左旋坤右轉，故云旋轉稱摩。鄭注《樂記》云「摩猶迫也」，薄有迫義，故云摩薄；一雲薄，入也，謂陰陽相薄也。鄭注《樂記》云「蕩猶動也」，《月令》曰「諸生蕩」是也。乾以二五摩坤成坎而互震艮，故云成震坎艮；坤以二五摩乾成離而互巽兌，故云成巽離兌。二五相摩而成八卦，故剛柔相摩，八卦相蕩也。「蕩」俗作「蕩」，六經無「蕩」字，蓋始於後漢韓伯以為推蕩俗訓也。

The passage from "rotation" to "coincide" discusses the concept of "yang and yin" referring to the Qian and Kun trigrams. Regarding the second line, Qian rotates to the left and Kun rotates to the right, and they rub against each other, so rotation is called "mo." Zheng Xuan's commentary on the "Book of Rites: Music" says "mo is like approaching," and "bo" also implies approaching, so the commentary states "mo, bo." Another interpretation is that "bo" means "enter," referring to the mutual intrusion of yin and yang. Zheng Xuan also comments on the "Book of Rites: Monthly Orders" that "dang" means "movement," as in "all things are in motion." Qian uses the second and fifth lines to rub against Kun, forming the main trigram Kan and containing the mutual trigrams Zhen and Gen, thus forming Zhen Kan Gen. Kun uses the second and fifth lines to rub against Qian, forming the main trigram Li and containing the mutual trigrams Xun and Dui, thus forming Xun Li Dui. The mutual rubbing of the second and fifth lines leads to the generation of the eight trigrams, so it is said that "yang and yin rub against each other, and the eight trigrams move." The character "dang" is commonly written as "dang," but this vulgar character does not appear in the Six Classics. It probably originated from Han Dynasty's Han Bo using the vulgar explanation "push and move" to interpret it.

鼓者鼓動，潤者潤澤。震為雷，艮為廷，廷與霆通，巽為風，兌為雨，謂兌澤為雨，《祭義》云「天時雨澤」是也。知兌為雨者，昭元年《春秋傳》曰：「天有六氣，降生二味。」六氣，陰陽、風雨、晦明也。賈服之義以雨屬西方，兌正秋，西方之卦，虞注《小畜》「自我西郊」云「兌為西」，雨生於西，故知兌為雨也。離為日，坎為月，乾為寒，坤為暑。鼓之潤之，日月往來，寒暑相推，皆八卦相蕩之義。此上虞義也。

"Gu" means to move or stir, and "run" means to moisten or nourish. Zhen represents thunder, Gen represents court, and "court" is related to "ting" which means thunder. Xun represents wind, and Dui represents marsh or lake—here, the marsh is considered as rain. The "Li Ji · Ji Yi" says "the sky's time brings rain and moisture," which is exactly this meaning. We know that Dui can represent rain because in the first year of Zhao Gong, the "Zuo Zhuan" says "the sky has six qi, which produce the five flavors," and the six qi are yin, yang, wind, rain, darkness, and brightness. Jia Kui and Fu Qian explain that rain belongs to the west, and since Dui corresponds to the beginning of autumn, which is the western trigram, it can represent rain. Yu Fan, in his commentary on "Xiao Xu," says "dense clouds do not rain, from my western suburb," and explains that "Dui represents west," and since rain originates from the west, he concludes that Dui can represent rain. Li represents the sun, Kan represents the moon, Qian represents cold, and Kun represents heat. Stirring and moistening them, the sun and moon alternate, cold and heat shift, all belong to the meaning of the eight trigrams interacting with each other. All of the above are Yu Fan's views.

荀氏云：男謂乾，初適坤為震，二適坤為坎，三適坤為艮，以成三男也；女謂坤，初適乾為巽，二適乾為離，三適乾為兌，以成三女也。八卦相摩而成者，變化之義，天之道也；相索而得者，父母之義，人之道也。《乾·彖傳》曰：「大哉乾元，萬物資始。」《釋詁》云：「元，始也。」董子對策曰：「謂一為元者，視大始而欲正本。」故知大始，元也。元，初九也。《繋下》曰「復以自知」，故知大始。

Xun Shuang said: "Male" in terms of Qian, when the first line of Qian moves into Kun it becomes Zhen, when the second line moves into Kun it becomes Kan, when the third line moves into Kun it becomes Gen, thus forming three males; "female" in terms of Kun, when the first line of Kun moves into Qian it becomes Xun, when the second line moves into Qian it becomes Li, when the third line moves into Qian it becomes Dui, thus forming three females. The eight trigrams are generated through mutual interaction, explaining the principle of change, which belongs to the way of Heaven; through parents seeking each other to produce children, explaining the principle of family relationships, which belongs to the way of humanity. The Commentary on the Judgment of Qian says "How great is the Qian Yuan, all things draw their origin from it." The Er Ya says "Yuan means beginning." Dong Zhongshu's response says "Calling one 'Yuan' is to value the great beginning and to correct the root." Therefore, it is determined that "Great Beginning" is "Yuan." "Yuan" refers to the first line of Qian, which is Nine at the Beginning. The Great Treatise says "Returning to the beginning to know oneself," only when one knows oneself can one be the master of the great beginning.

《大戴禮·天圓》云：「曾子曰：吐氣者施而含氣者化。」陽施而陰化，故知坤稱化，謂遘時也。地道無成而代有終，承乾而成物，故化成物也。《樂記》云：「地氣上齊，天氣下降，陰陽相摩，天地相蕩，鼓之以雷霆，奮之以風雨，動之以四時，暖之以日月，而百化興焉。」蓋據此傳為言而云天地之和也。先王法之以作樂，天地欣合，故和為天地之合也。

The Great Dai Ritual Records: Zengzi said that the side that exhales breath is the one that gives, and the side that contains breath is the one that nurtures and transforms. Yang is the one that gives, and Yin is the one that transforms, so it is determined that the Earth (Kun) is called "Transformation," referring to the time position when the first Yin begins to arise in the "Meeting" hexagram. The "Discourse on the Literary Meaning" of the "Kun" hexagram says that the way of the Earth is "without completion but with continuous conclusion," as the Earth follows Heaven and brings forth all things, thus it is said to nurture and transform things. The "Rites Record: Music Record" says that the Earth's energy rises, the Heaven's energy descends, Yin and Yang rub against each other, Heaven and Earth mutually stimulate each other, using thunder to move, using wind and rain to stir, using the four seasons to drive forward, using the sun and moon to warm, thus the transformation and flourishing of all things arise. This passage in the "Music Record" is largely based on this passage from the "Great Treatise," and concludes with the "harmony" of Heaven and Earth. The ancient kings took this principle to create music, so Heaven and Earth joyfully unite, hence "harmony" is indeed the "union" of Heaven and Earth.

○「確然」至「易也」○《繫下》曰：「夫乾寉然示人易矣。」虞彼注云：「陽在初弗用，寉然無為，不易世，不成名，故示人易矣。」是寉然無為，故以易知也。《廣雅》曰：「簡，閱也。」桓六年《春秋傳》曰「大閱，簡車馬也」，是簡、閱同義。又高誘注《淮南》云：「閱，總也。」《越語》范子曰：「唯地能包萬物以為一。」《說卦》云「坤以藏之」，是閱藏萬物，故以簡能也。陽用陰精，故曰知；陰用其形，故曰能也。

The annotation starts from "que ran" to "yi ye." The "Great Treatise" says, "The Qian trigram, clearly shows the easy way to people." Yu Fan comments that the yang line in the first position is hidden and not used, remaining firm and self-restrained, not striving for anything, not changing its principles due to the world, and not moved by fame or success. Therefore, it shows people the easy way. Because it is firm and does nothing, it can "know through ease." The "Broad Meaning" says, "Jian means to review." In the sixth year of Duke Huan's reign, the "Zuo Zhuan" says, "A great review is to examine chariots and horses," showing that "jian" and "yue" have the same meaning. Gao You's annotation of the "Huainanzi" also says, "yue means to collect together." In the "Guoyu · Yueyu," Fan Li says, "Only the earth can contain all things as one," and the "Shuogua" says, "Kun conceals them," which means to collect and store all things, so Kun "can act through simplicity." Yang uses the subtle essence without form, so it is called "knowing" (to govern); Yin uses the tangible substance, so it is called "ability" (to accomplish things).

陽唱陰和，故從謂從陽。隱以之顯，故易知；靜而從陽，故易從。親謂陰陽相應，乾易知則坤來承乾，故有親。五多功，坤易從，故乾五據坤則有功。陰承陽則順，故可久，坤「用六，利永貞」是也；陽據陰則盛，故可大，陽稱大也。《乾鑿度》坤二為君子，乾五為聖人，今皆稱賢人者，乾二升坤五，坤五降乾二，由不正而變之正，故稱賢人也。

Yang initiates and Yin responds in harmony, so the commentary says "from" refers to following Yang. Moving from subtle to prominent, this is why it is easy to understand; being quiet and following Yang makes it easy to be obeyed. "Qin" refers to the mutual correspondence between Yin and Yang: When Qian is easily known, Kun comes to support it, hence the attachment. The Great Treatise says "the fifth line brings many achievements." Since Kun is easily compliant, the fifth line of Qian occupies Kun, thus establishing achievements. Yin supporting Yang shows flexibility, hence it can endure; the hexagram of Kun says "using six, it is advantageous to maintain sincerity forever," which expresses this meaning. Yang occupying Yin brings grandeur, hence it can be vast. Yang is inherently called "great." The "Qian Zao Du" refers to Kun's second line as a gentleman and Qian's fifth line as a sage, but here they are all called "virtuous persons," because the second line of Qian rising to the fifth line of Kun and the fifth line of Kun descending to the second line of Qian both represent moving from the uncorrected to the correct, still in the process of cultivation, hence they are called virtuous persons.

「乾以日新為德，坤以富有為業」，姚信義也。《繫下》云：「富有之謂大業，日新之謂盛德。」彼注云：「乾為德，兼坤則盛矣；坤為業，承乾則大矣。」窮神知化謂之盛德，陽吉陰凶謂之大業，而皆屬之二五，故云賢人之德，賢人之業也。天地之德謂易簡也。

"Qian embodies the virtue of constant renewal, and Kun embodies the achievement of abundance," according to Yao Xin. The "Great Treatise" states, "Abundance is called great achievement, and constant renewal is called supreme virtue." Yu Fan's commentary on these two sentences says: Qian represents virtue, and when combined with Kun, it is called "supreme"; Kun represents achievement, and when it follows Qian, it is called "great." Investigating the profound and understanding change is called supreme virtue; the principle of yang being auspicious and yin being ominous, with both creation and destruction present, is called great achievement. All these belong to the second and fifth lines, hence they are referred to as "the virtue of the virtuous person" and "the achievement of the virtuous person." The virtue of heaven and earth refers to "simplicity and ease."

「易說」者，《乾鑿度》文。「一名」者，一字也，古曰名，今曰字。鄭《易贊》曰：「易一名而含三義：易簡一也，變易二也，不易三也。」易者，易簡也；變易者，天地之合也；不易者，天地之別也。易簡，天地之德，故云易者以言其德也。精，精微也。無門，言尚渾淪未有門可出也。《下傳》云「藏諸用」，翼奉解云「露之則不神」，故藏神藏於內。無內，言小也。光明，虛無也，道無不通，故光明四通。佼，健也，乾健而易，故佼易立節也。「無思無為，感而遂通天下之故」，是虛無感動也。「誠者，天之道」，故至誠。「乾其靜也專」「坤退藏於密」，是專密之義。皆易簡之德，故云此其易也。

The quoted passage "Easy Sayings" comes from the "Qian Zao Du." "One name" refers to a single character; ancient people called it "ming," while modern people call it "zi." Zheng Xuan's "Yi Zan" says that the character "Yi" contains three layers of meaning: simplicity and ease as the first, change as the second, and constancy as the third. "Yi" means "easy and simple," "change" refers to the union of heaven and earth, and "constancy" refers to the distinction between heaven and earth. "Easy and simple" is the virtue of heaven and earth, so it is said "Yi refers to its virtue." "Jing" means subtle and refined; "wu men" means it is still in a state of undifferentiated unity, with no entrance or exit. The "Xici Xia" speaks of "concealing its use," and Yi Fu explains that "when it is revealed, it is no longer mysterious," so the divine and bright are hidden within. "Wu nei" describes its subtlety to the point where there is no interior to point to. "Guangming" refers to emptiness and nothingness, the Dao that is everywhere, thus shining brightly in all directions. "Jiao" means strong and vigorous; Qian is strong and easy, thus strong, vigorous, and capable of establishing order. The "Xici Shang" says "without thought, without action, still and unmoving, yet responsive to all things and understanding the causes of the world," which is exactly "emptiness and responsiveness." The "Zhongyong" says "cheng is the way of heaven," so it is said "ultimate sincerity." The "Xici Shang" says "when Qian is still, it is focused," and the "Xici Shang" also says "(the sage) retreats into secrecy" while Kun is about concealment, which is the meaning of "focused and secret." All these belong to the virtue of easy and simple, so it is said "this is its easy nature."

「太易者未見氣也，太初者氣之始也」，故云變易者其氣。乾二五之坤，坤二五之乾，始而亨也，亨者通也，故天氣不變，不能通氣。五行謂五氣也。迭，更也，更相終始，故云迭終。《五行休王論》曰：「立春乾廢，立夏艮廢，立秋巽廢，立冬坤廢。」故四時更廢也。此變易之義也。不易者其位，謂陰陽貴賤之位。天在上，地在下，此陰陽之位也；君南面，臣北面，父坐子伏，此貴賤之位也。皆不易之義，是易有此三義也。

"The stage of Taiyi is before the qi has even appeared, and the stage of Taichou is when the qi begins to arise." Therefore, "bianyi" refers to the movement of qi. The second and fifth lines of Qian move into Kun, while the second and fifth lines of Kun move into Qian, which represents the transition from "beginning" to "smoothness." "Heng" means communication, so if the qi of heaven and earth does not change, they would not be able to communicate with each other. "Wuxing" refers to the five types of qi. "Die" means alternation, and since the five types of qi alternate between beginning and end, it is said "die zhong." The "Discourse on the Rest and Prosperity of the Five Phases" states that in the beginning of spring, Qian is exhausted; in the beginning of summer, Gen is exhausted; in the beginning of autumn, Xun is exhausted; and in the beginning of winter, Kun is exhausted. Therefore, the four seasons alternate in their rise and decline. This is the meaning of "bianyi." "Buni" refers to the fixed positions, indicating the positions of yin and yang and the hierarchy of importance. Heaven is always above, and earth is always below, which represents the positions of yin and yang; the king faces south, while ministers face north, and fathers sit while children kneel, which represents the hierarchy of importance. These are all unchangeable principles. The "Book of Changes" contains these three meanings.

○「易簡」至「舉矣」○易簡，一也，亦中也，以一持萬，故立中和之本，天下之理得之為德也。易謂坎離，《參同契》文，謂坎五離二也。「陽成位於五，五為上中；陰成位於二，二為下中」，荀義也。一即中也，坎離天地之心，二五天地之中，坎五離二成位於上下之中，故云而易成位乎其中矣。二五為中，相應為和，故云天地之中和。《中庸》曰：「致中和，天地位焉，萬物育焉。」此既濟之事。三義謂天地之別、天地之合、天地之德也。首陳三義而終之以既濟，既濟即天地之中和，此皆易之大義，故云易之大義舉矣。

The passage from "Easy and Simple" to "It is fully explained" states that "Easy and Simple" is "One," which is also "Center." By using one to encompass all things, it establishes the fundamental principle of harmony and balance, and when the principles of the world are realized, they become virtue. "Easy" refers to Kan and Li, as mentioned in the "Compendium of the Three," where Kan is located at position five and Li at position two. "Yang is established at position five, which is the center of the upper trigram; Yin is established at position two, which is the center of the lower trigram," according to Xun Shuang. "One" is "Center": Kan and Li are the hearts of heaven and earth, and positions two and five are the centers of heaven and earth. Since Kan is at position five and Li at position two, they are precisely located at the central positions of upper and lower, thus it is said, "Easy is established in the center." Positions two and five being in the center and corresponding to each other signify harmony, hence it is called "the harmony of heaven and earth." The "Doctrine of the Mean" says, "Achieving the center and harmony, heaven and earth are in their proper places, and all things flourish," which is precisely what the hexagram "Completion" achieves. The term "three meanings" refers to the distinction of heaven and earth, their union, and their virtue. The "Great Treatise" begins by explaining these three layers and finally concludes with "Completion," which represents the harmony of heaven and earth. These are the great principles of the "Book of Changes," hence it is said, "The great principles of the Book of Changes are fully explained."

聖人設卦。注：聖人謂庖犧。觀象繫辭焉而明吉凶悔吝。注：謂文王也。八卦以象告，故觀象而繫辭。剛柔相推而生變化。注：六爻之剛柔也。一往一來曰推，剛推柔生變，柔推剛生化。是故吉凶者失得之象也。注：吉則象得，凶則象失。悔吝者憂虞之象也。注：悔則象憂，吝則象虞。變化者進退之象也。注：陽變為進，陰化為退。剛柔者晝夜之象也。注：乾剛為晝，坤柔為夜。六爻之動三極之道也。注：極，中也。三極謂天地人，民受天地之中以生，故稱三極。六爻兼三才而兩之者，故六爻之動，三極之道。

The Great Treatise says, "The sage set up the trigrams" — note: this sage refers to Fuxi. The Great Treatise also says, "Observing the phenomena and attaching words to them clarifies the meanings of good fortune, regret, and hardship" — note: this refers to King Wen. The eight trigrams use images to enlighten people, so one must observe the images and attach words to them. The Great Treatise says, "Hardness and softness interact to produce change" — note: this refers to the yin and yang lines in the six lines. One movement forward and one backward is called "pushing"; hardness pushing softness produces "change," while softness pushing hardness produces "transformation." The Great Treatise says, "Therefore, good fortune and misfortune are the images of gain and loss" — note: good fortune symbolizes gain, while misfortune symbolizes loss. The Great Treatise says, "Regret and hardship are the images of worry and anxiety" — note: regret symbolizes worry and fear, while hardship symbolizes doubt and hesitation. The Great Treatise says, "Change is the image of advancing and retreating" — note: the change of yang is advancing, while the transformation of yin is retreating. The Great Treatise says, "Hardness and softness are the images of day and night" — note: Qian (Heaven), which is hardness, represents day, while Kun (Earth), which is softness, represents night. The Great Treatise says, "The movement of the six lines embodies the principles of the three elements" — note: "extreme" refers to the center; the three extremes refer to heaven, earth, and humanity. Humanity receives the central energy from heaven and earth, so they are collectively called the three extremes. The six lines incorporate the three elements, each represented by two lines, so the movement of the six lines truly reflects the principles of the three extremes.

是故君子所居而安者易之象也。注：君子謂文王。謂乾五之坤成坎月離日，日月為象。大有通比，比艮為居，坤為安，故居而安者易之象也。舊讀象誤作厚，或作序，非也。所變而翫者爻之辭也。注：爻者言乎變者也。翫，習也。謂乾五之坤，坤五動則觀其變。舊作樂，字之誤。

The Great Treatise says, "Therefore, the gentleman finds peace in the dwelling of the Book of Changes." Here, the term "gentleman" refers to King Wen. The fifth line of Qian moves into Kun, forming Kan (moon) and Li (sun), which are the heavenly images of the sun and moon. The transformed hexagrams of Dàyǒu and Bǐ are mutually complementary. Bǐ has Gen (mountain) representing dwelling and Kun (earth) representing peace, so the gentleman finds peace in his dwelling, relying on the images of the Book of Changes. Old versions mistakenly read "image" as "thickness" or "sequence," both of which are incorrect. The Great Treatise also says, "What is played with is the words of the lines." This refers to the fact that "line" signifies change, and "play with" means to study and practice. When the fifth line of Qian moves into Kun, the movement of the fifth line of Kun can be observed. Old versions mistakenly wrote "change" as "pleasure," which is a clerical error.

是故君子居則觀其象而翫其辭。注：謂乾五動成大有，以離之目觀天之象，兌口翫習所繫之辭，故翫其辭。動則觀其變而翫其占。注：謂觀爻動也。以動者尚其變，占事知來，故翫其占。是以自天右之吉無不利。注：謂乾五變之坤成大有，有天地日月之象。文王則庖犧亦與天地合德，日月合明，天道助順，人道助信，履信思順，故自天右之吉無不利也。

The Great Treatise says, "Therefore, the gentleman, when at rest, observes its images and plays with its words." This refers to the fifth line of the Qian hexagram moving to form the Dàyǒu hexagram. Using the image of the Li hexagram, which represents the eye, to observe the image of Heaven, and using the image of the Dui hexagram, which represents the mouth, to repeatedly recite the words attached to the hexagram, hence it is said, "plays with its words." The Great Treatise also says, "When in motion, observe its changes and play with its divination." This refers to observing the movement of the lines. The Great Treatise says, "Those who act are concerned with change," because divination can foresee the future, hence it is said, "plays with its divination." The Great Treatise says, "Thus, Heaven aids it, and there is no disadvantage." This refers to the fifth line of the Qian hexagram changing to enter the Kun hexagram to form the Dàyǒu hexagram, which contains the images of Heaven, Earth, Sun, and Moon. King Wen followed the example of Fuxi, aligning with Heaven and Earth in virtue, and with the Sun and Moon in brightness. Heaven aids those who follow the way, and humanity aids those who are trustworthy. King Wen practiced sincerity and constantly thought of following the way, so Heaven aided him, resulting in auspiciousness and no disadvantage.

疏：「聖人謂庖犧」○庖犧作八卦，故聖人謂庖犧。○「謂文王繫辭」○《繫下》曰：「易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？」《帝王世紀》曰：「文王在羑里演六十四卦，著七八九六之爻，謂之《周易》。」「八卦以象告」，《下繫》文。觀卦之象而繫之辭，謂六十四卦之辭也。俗本脫「悔吝」，今從虞氏。

The commentary says: the note "the sage refers to Paoxi" — since Paoxi drew the eight trigrams, the term "sage" in the text refers to Paoxi. The note "referring to King Wen's Great Treatise" — the "Great Treatise" states: the emergence of the Book of Changes was roughly during the late Shang dynasty and the rise of the Zhou dynasty. It was roughly during the time of King Wen and King Zhou. The "Imperial Chronology" says: King Wen was imprisoned in Youli and there he deduced the sixty-four trigrams, marking the numbers seven, eight, nine, and six for the lines, and called it the "Book of Changes" by the Zhou. "The eight trigrams use images to convey meaning" is a statement from the "Great Treatise." Observing the images of the trigrams and attaching statements to them refers to the sixty-four trigrams' line statements. The common version of the text omits the words "regret and hesitation," but Hui Dong restored them according to Yu Fan's version.

○「六爻」至「生化」○上言象謂三才之象，此言剛柔相推，發揮於剛柔而生爻，故知六爻之剛柔也。「一往一來曰推」，何休義也。《繫下》曰：「日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉。」故知一往一來曰推也。陽稱變，陰稱化，陽來陰往則剛推柔生變，陰來陽往則柔推剛生化也。此虞義也。文王觀爻之變化而繫之辭，亦謂吉凶悔吝之辭也。

The text from "Six Lines" to "Transformation and Generation" explains that the "image" mentioned earlier refers to the images of heaven, earth, and humanity. Here, the phrase "yin and yang interact" refers to the idea in "Discourse on the Trigrams" that yin and yang generate lines through their interaction. Therefore, it is determined that this refers to the yin and yang of the six lines, rather than the images of the three elements. "One movement and one return is called 'push'" is an explanation by He Xiu, a scholar of the "Gongyang" school from the Eastern Han dynasty. The "Xici" lower text says, "When the sun goes, the moon comes; when the moon goes, the sun comes. The sun and moon push each other and light is generated; when cold goes, heat comes; when heat goes, cold comes. Cold and heat push each other and the year is completed." From this, it is known that one movement and one return is called "push." Yang is called "change," and yin is called "transformation." When yang comes and yin goes, it is the hard pushing the soft to produce change; when yin comes and yang goes, it is the soft pushing the hard to produce transformation. This is Yu Fan's explanation. King Wen observed the changes of the lines and attached the text, and what he attached was precisely statements about fortune, misfortune, regret, and hardship.

○「吉則」至「象失」○此虞義也。失得謂得位失位也。○「悔則」至「象虞」○此虞義也。悔者憂之象，既憂之則悔亡矣；吝者虞之象，不虞度則吝生矣。○「陽變」至「為退」○此荀義也。《乾鑿度》曰：「陽動而進，陰動而退。」故陽變為進，陰化為退也。○「乾剛」至「為夜」○此荀義也。「乾剛坤柔」，《雜卦》文。乾陽為晝，坤陰為夜。在納甲，十五乾盈甲為晝，三十陽滅藏為夜；在消息，復至乾為晝，姤至坤為夜也。

The commentary from "Ji Ze" to "Xiang Shi" uses Yu Fan's interpretation: what is meant by loss and gain refers to a yao being in its proper position or not. The commentary from "Hui Ze" to "Xiang Yu" also follows Yu Fan's view: regret is the image of anxiety and fear; once one is anxious and fearful, regret disappears; hardship is the image of doubt and hesitation; if one does not foresee in advance, doubt arises. The commentary from "Yang Bian" to "Wei Tui" uses Xun Shuang's interpretation: the "Gan Zao Du" says "Yang moves forward and advances, Yin moves and retreats," so the change of Yang is advancement, and the transformation of Yin is retreat. The commentary from "Qian Gang" to "Wei Ye" also comes from Xun Shuang: "Qian is strong and Kun is gentle" is a saying from the "Za Gua Zhuan." Qian belongs to Yang and represents day, while Kun belongs to Yin and represents night. According to the Najia system, on the fifteenth day, the Qian trigram fills the moon, which is day; on the thirtieth day, the sunlight disappears and it becomes night. According to the twelve messages, from the hexagram "Fu" up to "Qian" represents day, while from "Gou" up to "Kun" represents night.

○「極中」至「之道」○《鴻範》曰：「建用王極。」《周禮》「設官分職以為民極」，鄭氏皆訓為中。三極，鄭、陸謂三才，故云天地人也。知三極為天地人者，《周書·小開武》曰：「三極：一維天九星，二維地九州島，三維人四。」虞亦以三極為三才也。「民受天地之中以生」，成十三年《春秋傳》文。以五行言則五六為天地之中，以遘復言則二至為天地之中，以四時言則春秋為天地之中，以爻位言則二五為天地之中。民受之以生，故稱三極。天有三才，以地兩之為六書，故云六爻兼三才而兩之者也。陸績曰：「天有陰陽二氣，地有剛柔二性，人有仁義二行，故六爻之動，三極之道。」此據《說卦》為言，義亦同也。

The passage from "Extreme Center" to "the Way" says: The Book of Documents, Hongfan states, "Establish the Great Center," and the Rites of Zhou says, "Set up officials and assign duties to serve as the people's center." Zheng Xuan interprets "center" as "middle." "Three Centers" are considered by Zheng Xuan and Lu Ji to be the Three Elements, so the commentary refers to heaven, earth, and humanity. The determination that the Three Centers are heaven, earth, and humanity is based on the Yizhou Shu, Xiaokaiwu, which states: the Three Centers are first the nine stars in the sky, second the nine states on earth, and third the four assistants in human society. Yu Fan also interprets the Three Centers as the Three Elements. The phrase "people receive the middle from heaven and earth to be born" is from the Zuo Zhuan of Chenggong Thirteenth Year. From the Five Phases theory, five and six are in the middle, representing the middle of heaven and earth; from the Guo and Fu hexagrams, the summer solstice and winter solstice are the middle of heaven and earth; from the four seasons, the vernal equinox and autumnal equinox are the middle of heaven and earth; from the yao positions, the second and fifth lines are the middle of heaven and earth. Humans receive this "middle" to be born, so they are called the Three Centers. Heaven has the Three Elements, and when paired with earth, they form two, totaling six lines, so it is said that the six yao lines are derived from the Three Elements, each represented by two yao lines. Lu Ji says: heaven has yin and yang, earth has hardness and softness, and humans have benevolence and righteousness, so the movement of the six yao lines reflects the Way of the Three Centers. This is based on the Shuigua, and the meaning is consistent with the previous explanation.

○「君子」至「非也」○此虞義也。君子通於聖人，文王演易，故君子謂文王。乾五變之坤成大有，大有通比，有坎離象，故坎月離日。日月在天成八卦象，故日月為象。文王演易而繋象辭，故居而安者易之象也。舊讀象作厚，厚字無說；俗本作序，虞皆不用，故云非也。

The annotation from "junzi" to "fei ye" uses Yu Fan's interpretation: the term "junzi" can refer to the sage, and since King Wen compiled the Zhou Yi, the annotation uses "junzi" to refer to King Wen. The fifth line of Qian changes into Kun to form Dàyǒu. Dàyǒu is in mutual communication with Bi, and the hexagram contains the images of Kan and Li. Therefore, Kan represents the moon and Li represents the sun. The sun and moon in the sky form the images of the eight trigrams through the waxing and waning of the moon, so the sun and moon are called "xiang." King Wen compiled the Zhou Yi and attached the images, so the junzi's daily life is peaceful, relying on the images of the Yi. The old version reads "xiang" as "hou," which does not make sense. The vulgar version reads it as "xu," but Yu Fan does not adopt either, so Hui Dong says both are incorrect.

○「爻者」至「之誤」○此虞義也。爻謂九六，九六相變，故爻者言乎變者也，謂三百八十四爻之辭也。《說文》曰：「翫，習厭也。」故云翫習也。乾五之坤失位當變，故坤五動則觀其變。舉一爻而三百八十四爻之辭可知也。俗本變作樂，虞所不用，故云字之誤也。

The passage from "Yao Zhe" to "Zhi Wu" also uses Yu Fan's interpretation: "Yao" refers to the two types of lines, nine and six, which alternate with each other. Therefore, the "Great Treatise" says "Yao means speaking of change," referring to the line statements of the 384 yao. The "Shuo Wen" says "Wan means to practice until tired," so the commentary explains "Wan" as "practice." After the fifth line of Qian enters Kun, it loses its proper position and should change, so when the fifth line of Kun moves, its change should be observed. By taking one yao as an example, the examples of the 384 yao statements can be inferred by analogy. Common versions take the character "bian" as "le," but Yu Fan does not adopt this, saying it is a mistake in the character form.

○「謂乾」至「其辭」○此虞義也。乾五之坤成大有，大有上離下乾，離為目，乾為天，故以離目觀天之象，謂天三爻之象。五又體兌，兌為口，又兌以朋友講習，故以兌口翫習所繫之辭也。○「謂觀」至「其占」○此虞義也。乾五之坤，坤五動，故謂觀爻動也。九六發動揮變，故以動者尚其變。乾以知來，乾動成離，占事知來，故翫其占，謂翫三百六十四爻吉凶悔吝之占辭也。

The commentary from "Wèi Qián" to "qí cí" is based on Yu Fan's interpretation: the fifth line of Qian enters Kun to form Dàyǒu. The upper trigram of Dàyǒu is Li, and the lower trigram is Qian. Li represents the eye, and Qian represents Heaven, so it is said that the eye of Li is used to observe the image of Heaven—referring to the image shown by the third line of the lower trigram Qian. The fifth line is also within the interacting trigram Dui, which represents the mouth. The "Great Image" of Dui says "the gentleman uses friendship to study and discuss," so it is said that the mouth of Dui is used to repeatedly recite the words connected to the text. The commentary from "Wèi Guān" to "qí zhàn" also comes from Yu Fan: the fifth line of Qian enters Kun, and the fifth line of Kun follows and moves, so it is said that one observes the movement of the lines. The lines of nine and six, once activated, produce various changes, so the "Great Treatise" says "those who move value change." Qian can foresee the future; when Qian moves once it becomes Li, so when questioning about matters, one can foresee the future, hence "wán qí zhàn," meaning to repeatedly ponder the divinatory statements of the lines regarding fortune, regret, and hardship.

○「謂乾」至「利也」○此虞義也。乾五之坤成大有，大有乾為天，離為日，比坤為地，坎為月，故有天地日月之象。文王則庖犧亦有聰明睿知神武之德，故與天地合德，日月合明。乾坤坎離反覆不衰，故自天右之吉無不利。「天道助順」以下，《上繫》文也。

The annotation from "Wèi Qián" to "lì yě" uses Yu Fan's interpretation: The fifth line of Qian enters Kun to form the hexagram Dàyǒu. In Dàyǒu, Qian represents Heaven and Li represents the sun; the hexagram Bi, which is in correspondence with Dàyǒu, has Kun representing Earth and Kan representing the moon. Therefore, the hexagram contains the images of Heaven, Earth, sun and moon. King Wen followed the pattern of Fuxi, possessing the virtues of wisdom, intelligence, and divine strength without resorting to violence. Thus, he was able to harmonize with Heaven and Earth in virtue, and with the sun and moon in brightness. The hexagrams Qian, Kun, Kan, and Li, when reversed or inverted, retain their essence and their principles remain unimpaired. Therefore, it is said that Heaven supports him, bringing auspiciousness and benefiting all things. The passage "Tiāndào zhù shùn" and following comes from the Great Treatise.

彖者言乎象者也。注：在天成象，彖說三才，故言乎象者也。爻者言乎變者也。注：爻有六畫，謂九六相變，故言乎變者也。吉凶者言乎其失得也。注：得正言吉，失正言凶。悔吝者言乎其小疵也。注：疵，瑕也；小猶介也。無咎者善補過也。注：失位為咎，變之正，故善補過。孔子曰：「退思補過。」

The Great Treatise says, "The彖 (tuan) refers to the expression of images." - Note: The sun and moon in the sky form images, and the彖 commentary summarizes the meaning of the three elements of a hexagram, so it speaks of images. The Great Treatise says, "The爻 (yao) refers to change." - Note: A hexagram has six lines, and the numbers nine and six alternate, so it speaks of change. The Great Treatise says, "Good fortune and misfortune refer to their gains and losses." - Note: If a line is in its proper position, it is considered good fortune; if it is not, it is considered misfortune. The Great Treatise says, "Regret and hesitation refer to minor flaws." - Note: "Flaw" means a blemish, and "minor" is like "intermediate" (meaning slight). The Great Treatise says, "No blame refers to the ability to correct mistakes." - Note: Losing one's proper position is considered blame, but if it changes once and returns to the correct position, it is considered skillful in correcting mistakes. Confucius said, "Reflecting on past actions to correct mistakes."

是故列貴賤者存乎位。注：五貴二賤。齊小大者存乎卦。注：齊猶正也。陽卦大，陰卦小，卦列則小大分，故曰齊小大者存乎卦。辯吉凶者存乎辭。注：辯，別也。陽吉陰凶，繫辭焉而明吉凶，故辯吉凶者存乎辭。

The Great Treatise says, "Therefore, the distinction of honor and humility lies in position"—note: five is尊贵, two is卑贱. The Great Treatise says, "The distinction of small and great lies in the hexagram"—note: "齐" is like "正" (to regulate). Yang hexagrams are great, Yin hexagrams are small; among the sixty-four hexagrams, small and great are clearly distinguished, so to regulate small and great one looks at the hexagram. The Great Treatise says, "The distinction of good and evil lies in the words"—note: "辩" means to distinguish. Yang represents good, Yin represents evil; the sage attaches words to explain good and evil, so to distinguish good and evil one looks at the words.

憂悔吝者存乎介。注：介，纖也。纖介不正，悔吝為賊，故憂悔吝者存乎介。震無咎者存乎悔。注：震，動也。「有不善未嘗不知，知之未嘗復行」，「無咎者善補過」，故震無咎者存乎悔。是故卦有小大，辭有險易，辭也者各指其所之。注：陽易指天，陰險指地，聖人之情見乎辭，故各指其所之。

The Great Treatise says, "Those who feel anxiety and regret are found in the subtle." - Note: "Subtle" refers to something fine and minute. When there is an error in the minute details, regret and anxiety come like thieves taking advantage of the gap, so one must be careful in the subtle aspects. The Great Treatise also says, "Those who are free from blame are found in regret." - Note: "Zhen" means movement. Confucius praised Yan Hui, saying, "He never failed to recognize his faults, and once he recognized them, he never repeated them." The Great Treatise also says, "Being free from blame means being good at making up for mistakes." Therefore, to achieve freedom from blame, one must be stirred up and strive, and the key lies in knowing regret. The Great Treatise says, "Therefore, hexagrams have small and great ones, and phrases have easy and dangerous ones. Phrases, in short, each point to their respective destinations." - Note: Yang is smooth and points to heaven, while Yin is dangerous and points to earth. The sentiments of the sage are expressed in words, so each phrase points clearly to its destination.

疏：「在天」至「者也」○此虞義也。彖說三才謂天三爻。○「爻有」至「者也」○此虞義也。六畫稱爻，爻之九六陰陽相變，故言乎變。○「得正」至「言凶」○此虞義也。○「疵瑕」至「介也」○疵瑕，馬義也。下云「憂悔吝者存乎介」，介，纖介，故云小猶介也。疵雖小猶當慎之，故云悔吝者憂虞之象也。

The commentary from "In Heaven" to "also" uses Yu Fan's interpretation: the hexagram's general statement refers to the three elements, here specifically referring to the three lines of the upper trigram representing the heavenly position. The commentary from "A yao has" to "also" is also Yu Fan's view: all six lines are called yao, and yao are divided into nine and six, with yin and yang alternating, so it is said to discuss change. The commentary from "Achieving the correct position" to "speaking of misfortune" is also from Yu Fan. The commentary from "defects" to "small" treats "cī" as "xiá," which is Ma Rong's view. The following text says "grief and regret arise from the smallest things," where "jiè" means minute and slight, so the commentary says "small" is like "jiè." Although defects are minor, they still should not be neglected, hence the previous text says "grief and regret are the signs of worry and anxiety."

○「失位」至「補過」○此虞義也。王弼《略例》曰：「凡言無咎者，本皆有咎者也，防得其道，故得無咎。」咎在失位，故云失位為咎；變而之正，猶過而能改，故云善補過。「孔子曰：退思補過」，《孝經》及宣十二年《春秋傳》文。

The commentary from "loss of position" to "correcting mistakes" follows Yu Fan's interpretation. Wang Bi's "Outline of the Zhou Changes" states: whenever the line statements mention "no blame," they originally involve blame, but due to proper precautions, they result in no blame. The origin of blame lies in losing position, so the commentary says losing position is the source of blame; once it changes to the correct position, it is like having a mistake that is corrected, hence it is said "good at correcting mistakes." The phrase "Confucius said: reflect on one's actions and correct mistakes" is found in the "Chapter on Serving the Sovereign" of the "Book of Filial Piety," and it is also cited in the "Zuo Zhuan" for the twelfth year of Duke Xuan Gong.

○「五貴二賤」○上傳「卑高以陳，貴賤位矣」，虞注云「乾高貴五，坤卑賤二」，謂九五六二也。貴賤之義不一：若陽貴陰賤，則爻在下者亦得言貴，如《屯》初九傳曰「以貴下賤，大得民也」，謂初得坤民，是以陽爻為貴也；若陽而無德，雖居正位，翻蒙賤稱，故《頤》初九傳曰「觀我朵頤，亦不足貴」是也。

The annotation "five is noble, two is base" refers to the statement in the Great Treatise above, which says "the low and high are arranged, and the noble and base are established." Yu Fan explains, "Heaven is high, so the fifth line is noble; Earth is low, so the second line is base," referring to the fifth line and the second line. However, the meaning of noble and base is not limited to this interpretation: if we divide based on the principle that yang is noble and yin is base, then a yang line in a lower position can also be considered noble. For example, in the hexagram Zun (屯), the annotation of the initial line says, "Using nobility to humble the base, one gains the support of the people," meaning that the initial line, which represents the yang line, gains the people represented by the Earth trigram. This is an example of considering the yang line as noble. Conversely, if a yang line lacks virtue, even if it occupies a proper position, it may still be called "base." For example, in the hexagram Yi (颐), the annotation of the initial line says, "Observing my blooming face, it is still not noble," which illustrates this situation.

若本皆陽位則上貴下賤，如三為下體之君，對五而言亦為賤，故《下傳》云「三多凶，五多功，貴賤之等」是也。今傳云存乎位，則不專指爻之貴賤，但卦以二五為主，五陽為貴，又在君位；二陰為賤，又在臣位，故云五貴二賤也。

If two lines originally belong to the yang position, then the one above is considered noble and the one below is considered humble: for example, the third line is the main line of the lower trigram and could be called the ruler, but when compared with the fifth line, it is still considered humble. Therefore, the Great Treatise says, "The third line is often凶 (dangerous), the fifth line is often功 (achievements), this is the distinction between nobility and humility." This is exactly the reasoning behind this. Now the Great Treatise says, "The distinction of nobility and humility depends on position," indicating that it is not solely about the nobility or humility of a single line. Rather, within a hexagram, the second and fifth lines are the main ones. The fifth line is a yang line and is considered noble, and it also holds the position of the ruler; the second line is a yin line and is considered humble, and it also holds the position of the minister. Therefore, the commentary summarizes this as "the fifth line is noble, the second line is humble."

○「齊猶」至「乎卦」○此王肅義也。《詩·小宛》曰：「人之齊聖。」毛傳云：「齊，正也。」陽大陰小，故陽卦大，陰卦小。陳列卦象有小有大，以六十四卦言之，則陽息為大，陰消為小。如《臨》，陽息之卦，「臨者，大也」，是臨為大卦也。。陰消之卦，「小利貞」，是為小卦也。《泰》「小往大來」，泰為大卦；《否》「大往小來」，否為小卦。如此之類不可悉舉。又《小畜》《大畜》《小過》《大過》《大有》《大壯》諸卦，皆以大為陽，小為陰，正其小大截然不紊，故云齊小大者存乎卦也。

The commentary from "Qi You" to "Hu Gu" uses Wang Su's interpretation. The "Book of Songs, Xiao Ya, Xiao Wan" contains "Ren Zhi Qi Sheng," where Mao's transmission explains "Qi" as "Zhen" (correct). Yang is great and Yin is small, so Yang hexagrams are great and Yin hexagrams are small. Once the hexagram images are arranged, they have both small and great ones: among the sixty-four hexagrams, those with growing Yang energy are great, and those with retreating Yin energy are small. For example, the hexagram "Lin" is one of Yang's increasing hexagrams, and the "Xu Gu" says "Lin is great," showing that "Lin" is a great hexagram; (the original text here is missing a hexagram name, which should be "Dun") is a hexagram of Yin's decline, and its hexagram statement says "small benefit of uprightness," showing it is a small hexagram. The hexagram "Tai" says in its hexagram statement "small going away, great coming in," so "Tai" is a great hexagram; the hexagram "Pi" says in its hexagram statement "great going away, small coming in," so "Pi" is a small hexagram. There are many such examples. In addition, the hexagrams "Xiao Xu," "Da Xu," "Xiao Guo," "Da Guo," "Da You," and "Da Zhuang" also use "Da" to refer to Yang and "Xiao" to refer to Yin. Therefore, the distinction between small and great is clear and precise, so determining small and great depends on the hexagram.

○「辯別」至「乎辭」○辯別，虞、董、姚義也。陽生故吉，陰殺故凶，聖人繫辭於各爻之下以明吉凶，故云辯吉凶者存乎辭也。○「介纖」至「乎介」○介纖，虞義也。「纖介不正，悔吝為賊」，《參同契》文，彼正用傳義，故引之。○「震動」至「乎悔」○此虞義也。復時坤亂於上，故有不善；復以自知，故未嘗不知，知之未嘗復行也。

The commentary from "辩别" to "乎辞": Taking "辩" as "别" is the view shared by Yu Fan, Dong Yu, and Yao Xin. Yang represents generation, hence it is auspicious; Yin represents destruction, hence it is inauspicious. The sage attached words to each line to indicate auspiciousness and inauspiciousness, so to distinguish auspiciousness and inauspiciousness, one must look at the words. The commentary from "介纤" to "乎介": Taking "介" as "纤" is Yu Fan's view. "Fibers and minute things not in order bring regret and misfortune" comes from the "Zhou Yi Cang Tong Qi." Wei Boyang's statement directly follows the meaning from the "Great Treatise," so Hui Dong cited it as evidence. The commentary from "震动" to "乎悔": Using Yu Fan's view: When the "Fu" hexagram has one yang line emerging at the beginning, the five yin lines above still disturb, hence it is said "there is something not good." However, the "Fu" hexagram is capable of self-examination, hence it "has never failed to know" the bad; once it knows, it "has never failed to act again."

○「陽易」至「所之」○此虞義也。卦有大小，承上「齊大小者存乎卦」言也；辭有險易，承上「辯吉凶者存乎辭」言也。京氏云：「易，善也；險，惡也。」乾為善，故陽易指天；坤為惡，故陰險指地。「聖人之情見乎辭」，《下傳》文。《太玄》曰：「辭以覩乎情。」謂善惡之辭也。之謂升降往來，指天辭易，指地辭險，故各指其所之也。

The annotations from "Yang Yi" to "Suo Zhi" use Yu Fan's interpretation: "A hexagram has small and great" follows the previous statement "The distinction of small and great lies in the hexagram." "The words have easy and difficult" follows "The distinction of good and evil lies in the words." Jing Fang says: "Yi" is good, "Xian" is evil. Qian represents good, so "Yi" belongs to yang and points to heaven; Kun represents evil, so "Xian" belongs to yin and points to earth. "The feelings of the sage are revealed in the words" is a saying from the "Great Treatise Below." Yang Xiong's "Tai Xuan" also says "Words reveal feelings," referring precisely to the words of good and evil. "Zhi" refers to the movement and change of the lines: those pointing to heaven have smooth words; those pointing to earth have difficult words. Therefore, each sentence of the words indicates its direction.

易與天地準，故能彌綸天下之道。注：準，同也。彌，大；綸，絡也。謂易在天下包絡萬物，「以言乎天地之間則備矣」，故與天地準也。仰以觀於天文，俯以察於地理。注：陽動於上以成天文，陰動於下以成地理。

The Great Treatise says, "The Book of Changes is in harmony with heaven and earth, thus it can encompass the principles of the universe." The note explains, "Zhuon means to be equal to, Mi means to be vast, and Lun means to envelop." This means the principles of the Book of Changes envelop the world and embrace all things. The Great Treatise also says, "By looking up to observe the celestial phenomena and looking down to examine the terrestrial features," the note explains that the movement of yang energy above creates the brilliance of heaven, while the movement of yin energy below creates the order of the earth.

是故知幽明之故，原始反終，故知死生之說，精氣為物，游魂為變。注：幽明，雌雄也。雄生酉仲，雌生戌仲。始謂乾初，終謂坤上。原者，元也。原始反終，謂隨天地終始也。死，命；生，性。說，舍也。精氣生舍，游魂死舍，此鬼神之本也。

The Great Treatise says, "Therefore, we know the reason for the hidden and the manifest, tracing back to the beginning and returning to the end, thus understanding the doctrine of life and death; the refined qi becomes things, while the wandering soul brings about change." — Note: "Hidden" and "manifest" refer to yin and yang. Yang is born at the center of You, while yin is born at the center of Xu. "Begin" refers to the first line of Qian, and "end" refers to the top line of Kun. "Original" is the same as "Yuan." Tracing back to the beginning and returning to the end means following the cycle of heaven and earth, ending and beginning again. "Death" corresponds to destiny, while "life" corresponds to nature; "say" is read as "she," meaning a resting place. The凝聚 of refined qi is the resting place of life, while the dispersion of the wandering soul is the resting place of death — this is the fundamental nature of ghosts and spirits.

是故知鬼神之情狀，與天地相似，故不違。注：乾神似天，坤鬼似地。聖人與天地合德，鬼神合吉凶，故不違。知周乎萬物而道濟天下，故不過。注：坤為知，謂土爰稼穡，萬物致養，德博而化，食榖者知惠而巧，故知周乎萬物。乾為道，乾制坤化，陽升陰降成既濟定，故道濟天下。六爻皆正，故不過也。

The Great Treatise says, "Therefore, one knows the nature of ghosts and spirits, which is similar to heaven and earth, hence there is no contradiction." - Note: Qian is associated with the divine and resembles heaven, while Kun is associated with ghosts and resembles earth. The sage harmonizes with heaven and earth in virtue, and with ghosts and spirits in fortune and misfortune, hence there is no contradiction. The Great Treatise also says, "Knowing thoroughly all things under heaven and guiding the world through the Way, hence there is no excess." - Note: Kun represents knowledge, because the Huafan says "earth produces crops," all things are cultivated by earth, its virtue is broad and it can nurture and bring forth life; those who eat grain are wise and skillful, hence wisdom pervades all things. Qian represents the Way; Qian governs and determines, while Kun nurtures and brings forth, with yang rising and yin descending forming the fixed state of Ji Ji. Hence, its Way can rectify the world. Each of the six lines is in its proper place, hence there is no error.

旁行而不留。注：旁行周六十四卦，月主五卦，爻主一日，歲既周而復始，故不留也。樂天知命，故不憂。注：震為樂，乾為天，巽為命，謂從復至遘也。坎為憂，出乾入坤，不見坎象，故不憂。

The Great Treatise says, "It flows sideways without stopping" — note: The Way of the Book of Changes flows through all sixty-four hexagrams. According to the theory of hexagram qi, one month corresponds to five hexagrams, one line corresponds to one day, and after completing a year it starts again, thus flowing continuously without stagnation. The Great Treatise says, "Rejoicing in heaven and knowing one's destiny, therefore there is no worry" — note: Zhen represents joy, Qian represents heaven, and Xun represents destiny, referring to the process of yang qi growing from the hexagram Fu to Gou over half a year. Kan represents worry, and this journey begins from Qian and enters into Kun, without encountering the image of Kan along the way, hence there is no worry.

安土敦乎仁，故能愛。注：坤為安為土，乾為仁為愛，謂從遘至復也。以坤厚乾仁道博施，故能愛。範圍天地之化而不過。注：範，法也；圍，周也。言乾坤消息法周天地而不過十二辰也。辰，日月所會之宿，謂諏訾。

The Great Treatise says, "Resting in the land and cherishing benevolence, thus one can love." — Note: The hexagram Kūn represents stability and earth, while Qian represents benevolence and love. This refers to the process of the gradual increase of yin energy from the hexagram Gòu to Fù over half a year. By relying on Kūn's profound virtue and Qian's benevolent heart, the Way is widely extended to all things, thus enabling love. The Great Treatise also says, "Circumscribing the transformations of heaven and earth without exceeding." — Note: "Circumscribing" means to model and encompass comprehensively. This refers to the twelve yin and yang movements of the hexagrams Qian and Kūn, which model and encompass the transformations of heaven and earth without going beyond the twelve zodiacal divisions. The term "zodiacal division" refers to the star divisions where the sun and moon meet, such as the position of Hai being called Zhu Zi.

降婁、大梁、實沈、鶉首、鶉火、鶉尾、壽星、大火、析木、星紀、元枵之屬是也。曲成萬物而不遺。注：二篇之筴萬有一千五百二十，曲成萬物，無遺失也。通乎晝夜之道而知。注：晝乾夜坤也，通於乾坤之道，無所不知也。故神無方而易無體。注：乾為神為易，坤為方為體。乾在坤初，故無方；隱初入微，故無體。

Here continues the self-commentary listing the heavenly "twelve divisions" (十二次): Jie Lou, Da Liang, Shi Shen, Chun Shou, Chun Huo, Chun Wei, Shou Xing, Da Huo, Xi Mu, Xing Ji, Yuan Xiao, and so on, all belong to the names of the twelve divisions. The Great Treatise says, "It skillfully completes all things without omission." Hui Dong's self-commentary: The total number of yarrow stalks used in the sixty-four hexagrams of the Zhou Changes is eleven thousand five hundred and twenty, which corresponds exactly to the number of all things, so the way of the Changes can skillfully complete all things without missing any. The text also says, "It understands the principle of day and night." Self-commentary: Day belongs to Qian, night belongs to Kun; by understanding the principles of both Qian and Kun, nothing is unknown. The text also says, "Therefore, the divine has no fixed place and the Changes have no fixed form." Self-commentary: Qian is called both "divine" and "Changes," while Kun is called both "place" and "form"; one yang line of Qian is hidden in the first line of Kun, so it has no fixed place; it is hidden in the first position, subtle and hard to see, so it has no fixed form.

疏：「準同」至「準也」○此虞義也。京云：準，等也。等有同義，故云「準同」也。京云：彌，徧也。揚子《解難》曰「天麗且彌」，故云「彌大」也。《解難》又云：「宓犧氏之作易也，綿絡天地，經以八卦。」故云「綸絡」也。《乾鑿度》曰「易為道苞鑰」，故云「易在天下，包絡萬物」。「以言乎天地之間則備矣」，下傳文。「易之為書，廣大悉備」，言該備三才，故云「備矣」，是與天地凖之義也。○陽動至地理○吳君高《越紐》文也。陽動於上謂乾三畫也，陰動於下謂坤三畫也。乾三畫成天文，坤三畫成地理。《呂氏春秋》曰：「陰陽變化，一上一下，合而成章。」章即天文地理也。

The explanatory text explains the passage from "Zhu Tong" to "Zhu Ye." This is based on Yu Fan's interpretation. Jing Fang said: "Zhu" means "Deng," and "Deng" includes the meaning of "Tong," so the annotation says "Zhu Tong." Jing Fang also said: "Mi" means "Pian," meaning to cover completely. Yang Xiong's "Jie Nan" mentions "Tian Li Qie Mi," meaning that heaven is both splendid and covers everything, so the annotation explains "Mi" as "Da." "Jie Nan" also says that Fuxi composed the Book of Changes, using the Eight Trigrams as the meridians and parallels to encircle heaven and earth, so the annotation says "Lun Luo." The "Qian Zao Du" says "Yi is the key to the great way," meaning that the Book of Changes is the key to the great way, so the annotation says "Yi is in the world, encompassing all things." As for the sentence "When speaking of the space between heaven and earth, it is complete," this is the original wording from the "Xici Xia Zhuan." The "Xici Xia Zhuan" also says "The Book of Changes is vast and comprehensive," meaning that the Book of Changes includes the principles of heaven, earth, and humanity, so it is said "Complete" — this is exactly the meaning of the classic text "With heaven and earth as a standard." From "Yang Dong" to "Di Li" this passage comes from Wu Jun Gao's "Yue Niu Lu." "Yang Dong Yu Shang" refers to the three lines of the Qian hexagram, "Yin Dong Yu Xia" refers to the three lines of the Kun hexagram; the three lines of Qian form the pattern of heaven above, and the three lines of Kun form the form and principles of earth below. The "Lüshi Chunqiu" says: "The changes of yin and yang, one above and one below, combine to form a chapter." Here, "Chang" refers to astronomy and geography.