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

○幽明至本也○幽明，雌雄也，《三朝記》文。彼文云：虞史伯夷曰：「明，孟也；幽，幼也。明幽，雌雄也。」《詩推度災》及《乾鑿度》曰：「雄生酉仲，號曰太初；雌生戊仲，號曰太始；雄生物魂，號曰太素。俱行三節。」宋均注云：「節猶氣也。俱行自酉、戌行至亥。」雌雄俱行，故能含物魂而生物也。《推度災》又曰：「陽本為雄，陰本為雌，物本為魂。」宋均注云：「本即原也。變陰陽為雄雌，魂也。」

From "Yōu Míng" to "Běn Yě" this passage: The commentary says "Yōu Míng is the same as Cí Xióng," a statement from the "San Zhao Ji" in the "Da Dai Li Ji." The original text of "San Zhao Ji" records the history of Yu Shun as told by Shi Bi: "Míng" refers to the long, and "Yōu" refers to the young; "Míng" and "Yōu," that is, "Xióng" and "Cí." The esoteric texts "Shi Tui Du Zai" and "Qian Zao Du" say that the male energy arises in the middle of the You month, called "Tai Chu"; the female energy arises in the middle of the Xu month, called "Tai Shi"; the male energy produces the souls of all things, called "Tai Su"; the three together operate as three sections. Song Jun's commentary says "Jie" is equivalent to "Qi"; the three Qis operate together, starting from the You position, passing through the Xu position, and proceeding to the Hai position. The male and female energies together operate, thus being able to contain the souls of things and generate all things. "Tui Du Zai" also says that the origin of Yang is Xióng, the origin of Yin is Cí, and the origin of things is Hun. Song Jun's commentary says "Ben" is the same as "Yuan"; changing Yin and Yang to Cí and Xióng refers to Hun.

乾知大始，故始謂乾初；坤道代終，故終謂坤上。元、原同義，故云「原者，元也」。「隨天地為終始」，董子《繁露》文。彼文云：「元者，原也。其義隨天地為終始也。」「死命生性」，《呂氏春秋·恃君覽》文。性者，生之始；命者，人之終，故死生為性命。《太玄》曰：「一生一死，性命瑩矣。」又曰：「察性知命，原始見終。」

The Great Treatise says, "Qian knows the great beginning," so "beginning" refers to the first line of the Qian hexagram. The坤 hexagram follows Qian and completes the end, so "end" refers to the top line of the坤 hexagram. "Yuan" and "yuan" have the same meaning, so the commentary says, "yuan is the same as yuan." The phrase "follows the heavens and earth as beginning and end" comes from Dong Zhongshu's Spring and Autumn Annals: "Yuan is the same as yuan; its meaning follows the heavens and earth as beginning and end." The concept of "death and life as nature and destiny" is found in the Lüshi Chunqiu: "Xing" is the beginning of life, "ming" is the end of a person, so death belongs to "ming" and life belongs to "xing." Yang Xiong's Tai Xuan says, "One life, one death, the nature and destiny are clear." Between life and death, nature and destiny become distinct. It also says, "Investigate nature to know destiny, trace the origin to see the end." By examining one's nature, one can understand heaven's mandate; by tracing the beginning, one can foresee the end.

「說舍」，宋衷義也。說讀為「稅」，故云「舍」。《越紐録》曰：「神主生氣之精，魂主死氣之舍。」故云「精氣生舍，游魂死舍」。虞氏云：「乾純晬精，故主為物。」《夏小正》曰：「魂者，動也。」乾流坤體，變成萬物，故「游魂為變」。鄭氏云：「精氣謂七八，游魂謂九六。」七八木火之數，九六金水之數，水火用事而物生，故曰「精氣為物」；金水用事而物變，故曰「游魂為變」。義並同也。

The explanation of the annotation "say she" adopts the view of Song Zhong: "Say" is read as "tax," meaning to stop and rest, so it is interpreted as "she." The "Yue Niu Lu" says: "Shen" governs the essence of life qi, while "hun" governs the resting place of death qi. Therefore, the annotation says "jing qi" is the dwelling place of the living, and "you hun" is the dwelling place of the dead. Yu Fan says: Qian represents pure and complete essence, so it governs the formation of things. The "Xia Xiaozheng" says: "Hun" is movement. The yang qi of Qian flows into the body of Kun, changing and generating all things, so it is said "you hun wei bian." Zheng Xuan says: "Jing qi" refers to seven and eight, while "you hun" refers to nine and six. Seven and eight are the numbers of wood and fire, while nine and six are the numbers of metal and water; when water and fire are in command, all things are generated, so it is said "jing qi wei wu"; when metal and water are in command, all things change, so it is said "you hun wei bian." The views of these scholars are consistent.

云「此鬼神之本」者，鬼神之本即易之本，易之本即道之本也。《史記·賈生傳》曰：「孝文帝方受釐，坐宣室，上因感鬼神事而問鬼神之本。賈生具道所以然之狀，至夜半，文帝前席。既罷，曰：吾久不見賈生，自以為過之，今不及也。」何休案：禮，天子為卿前席，大夫興席，士式幾。賈生大夫也，孝文以卿禮禮之，重其言也。漢之賈生、董子能明道本，故劉向《別錄》稱此兩人有王佐之才，雖伊、呂無以加，筦、晏之屬，相者之佐，殆不及也，其言甚當。使文、武二君能用賈、董，漢家治道必無雜霸之譏。子歆及曾孫龔猥以向言為過，豈為篤論乎。

The commentary says this is "the fundamental nature of ghosts and spirits," because the origin of ghosts and spirits is the same as the origin of the Book of Changes, and the origin of the Book of Changes is the same as the origin of the Dao. The Records of the Grand Historian: Biographies of Qu Yuan and Jia Shen records that when Emperor Wen of Han had just completed a sacrifice and received the sacrificial meat, he sat in the Xuanshi Hall of the Weiyang Palace. Moved by his feelings about ghosts and spirits, he asked Jia Yi about the origin of ghosts and spirits. Jia Yi explained the reasons one by one, talking until midnight. Emperor Wen listened with great concentration, so much so that he moved forward on his seat to get closer. After the conversation, Emperor Wen said, "I have not seen Jia Yi for a long time. I thought I had surpassed him, but today I realize I am still not as good as him." He Xiu's commentary says: According to ritual, the Son of Heaven would move his seat forward when addressing a minister, rise from his seat when addressing a great officer, and lean on the armrest when addressing a commoner. Jia Yi was only a great officer, yet Emperor Wen treated him as if he were a minister, showing his high regard for J's words. Jia Yi and Dong Zhongshu of the Han dynasty could explain the origin of the Dao, so Liu Xiang's Bielu called them men of talent who could assist the king, even surpassing I Yin and Lü Shang. Men like Guan Zhong and Yan Ying were only assistants, perhaps not as capable as these two. This is a fair assessment. If Emperor Wen and Emperor Wu of Han had truly valued Jia Yi and Dong Zhongshu, the governance of the Han dynasty would not have been criticized for mixing the ways of the king and the hegemon. However, Liu Xiang's son Liu Xin and his grandson Liu Gong hastily thought Liu Xiang's words were excessive, which cannot be considered a solid commentary.

○乾坤至不違○此虞義也。乾為神為天，故乾神似天；坤為鬼為地，故坤鬼似地。聖人即大人也，故王肅曰「大人聖人，在位之目」是也。與天合德謂居五，與地合德謂居二。乾神合吉，坤鬼合凶，故與鬼神合吉凶。「天且弗違，而況於鬼神」，是不違之義也。

From "Qian and Kun" to "not violating": This is Yu Fan's interpretation. Qian is both "spirit" and "Heaven," so the spirit of Qian is similar to Heaven; Kun is both "ghost" and "Earth," so the ghost of Kun is similar to Earth. The text refers to "sages" as "great persons," so Wang Su said, "Great persons and sages are merely titles given to those in position." "Being in harmony with Heaven's virtue" refers to occupying the Nine in the Fifth position, and "being in harmony with Earth's virtue" refers to occupying the Six in the Second position. The spirit of Qian combines with good fortune, and the ghost of Kun combines with misfortune, so it is said, "being in harmony with ghosts and spirits in terms of good and bad fortune." The "Wen Yan" section of Qian says, "Heaven does not violate him, and how much less so would ghosts and spirits?" This means "not violating."

○坤為至過也○坤為知，虞義也。坤為土，故「土爰稼穡」；稼穡所以養人，故萬物致養。《越紐錄》曰：「地生長五榖，持養萬物，功盈德博。」故「德博而化」，謂坤受乾施養物，故德博也。「食榖者知惠而巧」，《大戴禮·易本命》文。坤以五榖養萬物，食榖者知，故「知周乎萬物」也。乾為道，亦虞義也。陽道制命，坤化成物，故乾制坤化。乾二升坤，坤五降乾，陽升陰降成既濟定，故「道濟天下」也。過，過失。六爻皆正而無過失，故「不過」也。

From "Kun as" to "Overstepping": Taking Kun as "knowledge" is Yu Fan's view. Kun also represents earth. The Book of Documents, Hongfan, says "earth produces and harvests crops," meaning the function of earth is to plant and harvest; planting and harvesting are used to sustain people, so all things are thus nurtured. The Yue Niu Lu says: "The great earth grows five grains, supports and nurtures all things, its achievements are full, its virtue is broad." Therefore the text says "broad virtue and transformation," meaning that Kun receives the giving of Qian and nurtures all things, thus its virtue is broad. The phrase "those who eat grain know wisdom and skill" comes from the Da Dai Li Ji, Yi Ben Meng. Kun uses five grains to sustain all things; those who eat grain have wisdom, so it is said "knowledge encompasses all things." Taking Qian as "the Way" is also Yu Fan's view. The Yang Way is responsible for cutting and commanding, while the Yin Way nurtures and transforms things, so it is Qian that governs and Kun that transforms. The Qian's nine two ascends to the fifth position of Kun, and Kun's six five descends to the second position of Qian; the Yang rises and the Yin descends, forming the definite state of "Ji Ji." Therefore it is said "the Way supports the world." "Overstepping" refers to a mistake: all six lines are in their proper positions and there is no mistake, so it is said "no overstepping."

○旁行至留也○此九家義也。消息六十卦合四正為六十四卦。謂如十一月未濟、寋、頤、中孚、復，是月主五卦也。一卦六日七分，七分閏餘，是爻主一日也。六十而一周，六六三百六十日，故云「歲既周而復始」。不留者，運不止也。俗本「流」，今從京氏。

From "Pang Xing" to "Liu Ye" section: This is the view of the "Jiu Jia Yi" (Nine Schools of the Book of Changes). The method of卦气 (gua qi, hexagram qi) uses sixty hexagrams outside of the message system, adding the four main trigrams: Kan (Water), Li (Fire), Zhen (Thunder), and Dui (Lake), to form the sixty-four hexagrams. For example, in November, the hexagrams are Wei Ji (The Last Unfinished), Jian (Obstruction), Yi (Nourishment), Zhong Fu (Sincerity in the Middle), and Fu (Return), which are five hexagrams for one month. Each hexagram governs six days and seven parts, and the remaining seven parts are called the leap remainder, which when converted amounts to one line governing one day. The sixty hexagrams cycle through one year, each hexagram governing six days, totaling 360 days, so the commentary says, "After a year has been fully covered, it begins again." "Liu" (to stay) means that this process never stops. The common version reads "Liu" (flow), but Hui Dong follows Jing Fang's version and uses "Liu" (to stay).

○震為至不憂○荀云：「坤下有伏乾為樂天。」謂乾伏坤初為震，震為樂，初九乾也，故乾為天，是「樂天」也。荀又云：「乾下有伏巽為知命。」謂巽伏乾初，巽為命，故「知命」。乾初出子，復時也；巽陰消乾，謂遘時，故云「謂從復至遘」也。坎加憂，故為憂。「出」乾為復，「入」坤為遘，十二消息無坎象，故不憂，猶言「出入無疾」也。○坤為至能愛○坤陰為安，故《月令》仲夏稱「晏陰」。當遘時，遘坤消之月，故云「土」。復乾息之卦，故云「仁敦厚」也。以坤厚乾，故云「敦仁」；乾仁博施，故能愛也。

From the section "From 'Zhen' to 'Not Worrying'": Xu Shuang said, "Yuan (Kun) has Qian (Heaven) hidden beneath it, so it is 'Enjoying Heaven'." This means that the yang of Qian is hidden in the first line of Kun to form Zhen, which has the meaning of joy; the initial nine (initial line) originally belonged to Qian, which represents Heaven, so together they form "Enjoying Heaven." Xu Shuang also said, "Yuan has Xun (Wind) hidden beneath it, so it is 'Knowing Destiny'." This means that Xun is hidden in the initial position of Qian, and Xun represents destiny, hence it is called "Knowing Destiny." The single yang of Qian arises from the Zi position, which is the time of Fu (Recovery) hexagram; Xun is yin, and yin grows and consumes Qian, which is the time of Guo (Meeting) hexagram, so the commentary says "from Fu to Guo." Kan has the image of added worry, so Kan represents worry. "Coming out" is yang emerging from Qian to form Fu, "going in" is yang entering into Kun to form Guo; among the twelve message hexagrams, there is no Kan hexagram, so it is said "not worrying," just like the Fu hexagram says "coming and going without illness." From the section "From 'Kun' to 'Being Loving'": Kun belongs to yin, and yin is about peace, so the "Book of Rites · Monthly Orders" refers to yin qi as "An Yin," where "An" means peace. This is speaking about the time of Guo hexagram, when Guo is the month when Kun yin begins to consume Qian, so the commentary says "earth." Fu hexagram is the hexagram of yang arising, so the commentary says "benevolent and sincere." Using the thickness of Kun to add to Qian, it is called "sincere benevolence"; the benevolence of Qian is widely extended to things, so it can be loving.

○範法至是也○此九家義也。《釋詁》云：「法、範，常也。」法範同訓，故云「範法」也。圍古作囗，見己酉戌命彝。《說文》曰：「囗，回也，象回帀之形。」故云「周」也。乾坤消息謂消息十二爻，十二爻而期一歲，故「法周天地」。十二爻主十二辰，故「不過十二辰」也。昭七年《春秋傳》曰：「日月之會是謂辰。」杜預云：「一歲日月十二會，所會謂之辰。」

From "Fan Fa" to "Shi Ye" this passage is the view of the "Jiu Jia Yi." The "Er Ya · Xi Gu" says "Fa and Fan both mean constant," so Fa and Fan are synonymous, hence the commentary says "Fan is the same as Fa." The character "wei" was written as "guo" in ancient texts, as seen in the inscription of the bronze vessel named Jiyou Xu Ming. The "Shuo Wen Jie Zi" says: "Guo, means to return, its form resembles the shape of circling around." Therefore, "guo" is interpreted as "zhou," meaning to circle around. The "Qian Kun Xiang Xi" refers to the twelve Xiang Xi hexagrams' twelve lines; the twelve lines circulating through one cycle complete a year, hence it is said "Fa Zhou Tian Di." The twelve lines correspond to the twelve Chens, hence it is said "Bu Guo Shí Er Chen." The "Chun Qiu Zuo Zhuan" Zhao Gong Seventh Year says: "The meeting of the sun and moon is called Chen." Du Yu's commentary says: "In a year, the sun and moon meet twelve times, and the place where they meet is called 'Chen.'"

皇甫謐《帝王世紀》曰：自危十七度至奎四度曰諏訾之次，於辰在亥，謂之大淵獻，斗建在寅；自奎五度至胃六度曰降婁之次，於辰在戌，謂之閹茂，斗建在卯；自胃七度至畢十一度曰大梁之次，於辰在酉，謂之作蘁，斗建在辰；自畢十二度至東井十五度曰實沈之次，於辰在申，謂之涒灘，斗建在巳。

Huangfu Mi's "Imperial Chronology" says: From the 17th degree of Wei Xu to the 4th degree of Kui Xu, this section of the sky is called "Zou Zi's section," which corresponds to the亥 position in the twelve earthly branches, and the year is named "Da Yuanxian," with the handle of the dipper pointing to寅; from the 5th degree of Kui Xu to the 6th degree of Wei Xu, it is called "Jiang Lou's section," corresponding to the戌 position, and the year is named "Yan Mao," with the handle of the dipper pointing to卯; from the 7th degree of Wei Xu to the 11th degree of Bi Xu, it is called "Da Liang's section," corresponding to the酉 position, and the year is named "Zuo E" (the original text says "Zuo Wu"), with the handle of the dipper pointing to辰; from the 12th degree of Bi Xu to the 15th degree of Dong Jing, it is called "Shi Shen's section," corresponding to the申 position, and the year is named "Tun Tan," with the handle of the dipper pointing to巳. The twelve sections are arranged from west to east, opposite to the direction of the twelve earthly branches, so the names of the sections correspond one by one with the names of the earthly branches, but their directions are opposite.

自井十六度至柳八度曰鶉首之次，於辰在未，謂之葉洽，斗建在午；自柳九度至張十七度曰鶉火之次，於辰在午，謂之敦牂，斗建在未；自張十八度至軫十一度曰鶉尾之次，於辰在巳，謂之大荒落，斗建在申；自軫十二度至氐四度曰壽星之次，於辰在辰，謂之執徐，斗建在酉。

From the 16th degree of Dongjing to the 8th degree of Liuxu is called "Chunshou zhi ci," paired with the hour of Wei, the year name is "Xieqia" (the original text says "Yeqia"), and the star of the zodiac is in Wu; from the 9th degree of Liuxu to the 17th degree of Zhangxu is called "Chunhuo zhi ci," paired with the hour of Wu, the year name is "Dunzang," and the star of the zodiac is in Wei; from the 18th degree of Zhangxu to the 11th degree of Zhenshu is called "Chunwei zhi ci," paired with the hour of Si, the year name is "Dahuangluo," and the star of the zodiac is in Shen; from the 12th degree of Zhenshu to the 4th degree of Dixu is called "Shouxing zhi ci," paired with the hour of Chen, the year name is "Zhexu," and the star of the zodiac is in You. The three sections of Chunshou, Chunhuo, and Chunwei together form the image of the Southern Bird, while Shouxing has already entered the section of the Eastern Dragon.

自氐五度至尾九度曰大火之次，於辰在卯，謂之單閼，斗建在戌；自尾十度至斗十度曰析木之次，於辰在寅，謂之攝提格，斗建在亥；自斗十一度至婺女七度曰星紀之次，於辰在丑，謂之赤奮若，斗建在子；自婺女八度至危十六度曰玄枵之次，於辰在子，謂之困敦，斗建在丑。

From the fifth degree of theRoot mansion to the ninth degree of theTail mansion is called "Fire Star's Section," paired with the hour of卯, the year name is "Dān Yān," and the star ruler is in戌; from the tenth degree of the尾宿 to the tenth degree of the斗宿 is called "Split Wood's Section," paired with the hour of寅, the year name is "Shè Tí Gé," and the star ruler is in亥; from the eleventh degree of theDipper mansion to the seventh degree of theGirl mansion is called "Star Record's Section," paired with the hour of丑, the year name is "Chì Fèn Ruò," and the star ruler is in子; from the eighth degree of the婺女 to the sixteenth degree of the危宿 is called "Dark Void's Section," paired with the hour of子, the year name is "Kùn Dūn," and the star ruler is in丑. At this point, the twelve sections connect head to tail, exactly filling the entire celestial circle, matching completely with the section names mentioned earlier.

凡天有十二次，日月之所躔。鄭氏謂辰與建交錯貿處，如表裡然。《漢書·律曆志》曰：「玉衡杓建，天之綱也；日月初躔，星之紀也。綱紀之交，以原始造設，合樂用焉。」案斗柄所建十二辰而左旋，日體十二月與月合宿而右轉，表裡言合也，即合辰合星之法也。子丑之等十二辰在地，娵訾之等十二次在天。此言天地之化，故舉十二次也。

There are twelve earthly branches in the sky, which are the positions passed through by the sun and moon. Zheng Xuan believed that "Chen" and "Dou Jian" alternate and exchange their positions, like the front and back of a pair, matching each other. The "Book of Han: Chronicles of Rites and Music" states: "The handle of the Big Dipper points to the twelve earthly branches, which are the main framework of heaven; the initial positions passed through by the sun and moon among the constellations are the main framework of stars. The meeting point of the framework and the record is used to trace back the beginning of the calendar system and establish the calendar, as well as to coordinate with the music system." Note: The twelve branches pointed to by the handle of the Big Dipper rotate to the left, while the sun's twelve months and the moon's conjunction with the stars move to the right through the constellations. The term "front and back" refers to their combination, which is called "combining the branches" and "combining the stars." The twelve earthly branches such as Zi and Chou belong to the earth, while the twelve zhi such as Ju Zi belong to the sky. Here, the discussion is about the nurturing of heaven and earth, so it specifically mentions the twelve zhi.

○二篇至失也○此荀義也。二篇謂上下經，六十四卦之筴共萬有一千五百二十，當萬物之數。曲成萬物，謂易曲成之無遺失也。易即道也。《越紐錄》曰：「道者，天地先生不知老，曲成萬物不名巧。」故謂之道是也。

From "Two Chapters" to "loss": This is Xun Shuang's view. "Two Chapters" refers to the Upper and Lower Classics of the Zhou Changes, with the total number of the divination sticks for the sixty-four hexagrams being eleven thousand five hundred and twenty, which corresponds exactly to the number of all things. "Curving to complete all things" means that the Changes thoroughly and comprehensively complete all things without any omission. The Changes are the Dao. The Yue Niu Lu says: "This thing called Dao was born before heaven and earth but does not age; it curves to complete all things but does not claim to be skillful." Therefore, it is called "Dao."

○晝乾至知也○此荀義也。乾陽為晝，坤陰為夜，故云「晝乾夜坤」。兼知天地則契道之全，故云「通於乾坤之道，無所不知」也。○乾為至無體○坤與易皆謂乾初。方，方隅也，乾神圓故無方。《太玄》曰：「終始連屬，上下無隅。」是無方之義也。《乾鑿度》曰：「三微而成著，三著而成體。」易隱初入微，故無體也。

From "Zhou Qian" to "Zhi Ye": This is Xun Shuang's view. Qian belongs to Yang and represents day, while Kun belongs to Yin and represents night, so the commentary says "day is Qian and night is Kun." Heaven and Earth both have the ability to comprehend, thus aligning with the whole Dao, hence it says "understanding the Dao of Qian and Kun, nothing is unknown." From "Qian Wei" to "Wu Ti": In the commentary, both "Kun" and "Yi" are discussed in relation to the first line of Qian. "Fang" refers to corners or directions; since Qian's spirit is round and unobstructed, there are no corners to point to. The Tai Xuan says: "Zong Shi Lian Shu, Shang Xia Wu Yu" — beginning and end are connected, with no corners above or below, which is exactly the meaning of "no direction." The Qian Zao Du says: "San Wei Cheng Zhe, San Zhe Cheng Ti" — from subtle to manifest, then from manifest to form; in the Yi, the first line has a single Yang hidden in its initial position, still in a subtle stage, hence it is said "without form."

一陰一陽之謂道。注：易說一陰一陽合於十五之謂道，七八九六合天地之數乃謂之道。繼之者善也，成之者性也。注：乾為善，三氣相成合於一元，元者，善之長也，故繼之者善也。坤合乾性，養化成之，故成之者性也。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道眇矣。注：乾為仁，坤為知，乾為百，坤為姓。見仁見知，賢知之過；日用而不知，愚不肖之不及也。知仁合乃為君子之道。

The passage states: "One yin and one yang are called the Dao." Hui Dong's self-commentary explains that the "Commentary on the Book of Changes" in the "Wei Shu" says that "one yin and one yang combine to form fifteen, which is called the Dao." The lesser yang is seven, the lesser yin is eight, the old yang is nine, and the old yin is the Six Harmony. When these numbers are combined, they correspond to the numbers of heaven and earth, and this is called "the Dao." The passage continues: "Those who follow it are called 'goodness,' and those who complete it are called 'nature.'" In his self-commentary, Hui Dong explains that the trigram Qian represents goodness. The three primordial energies of Taichu, Taishi, and Taisu combine to return to the One Principle. "Principle" is the source of all goodness, hence it is called "those who follow it are called goodness." The trigram Kun combines with Qian's nature, nurturing and cultivating to bring forth all things, hence it is called "those who complete it are called nature." The passage continues: "The benevolent see it and call it benevolence; the wise see it and call it wisdom; common people use it daily without knowing it, so the way of the gentleman is subtle." (The last sentence is commonly found as "rare," and in the following commentary it is written as "few," while the original text here reads "subtle.") In his self-commentary, Hui Dong explains that Qian represents benevolence and Kun represents wisdom. Qian represents "hundred," and Kun represents "surname." Seeing only benevolence or only wisdom is an excess of the virtuous or the wise; using it every day without knowing it is a deficiency of the foolish or the unvirtuous. Only when wisdom and benevolence are combined can one be called the way of the gentleman.

顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。注：乾為仁，離日麗乾，故顯諸仁。坤為用，巽陽藏室，故藏諸用。萬物出乎震，震為鼓，故鼓萬物。乾五為聖人，體坎為憂，震初獨行，故不與聖人同憂。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。至哉坤元，故至矣哉。

The text says: "Manifesting virtue, concealing utility, stirring all things without sharing the anxieties of the sage, this is the ultimate of great virtue and great achievement." Hui Dong's commentary explains: Qian represents virtue, Li (Fire) represents the sun attached to Qian, and the radiance of the sun is bright, hence "manifesting virtue." Kun represents utility, Xun's single yang is hidden within, hence "concealing utility." The sprouting of all things begins with Zhen (Thunder), which can stir, hence "stirring all things." The nine in the fifth position of Qian is the position of the sage, and five is also the yao of Kan (Water), which represents anxiety; thus the sage has anxiety. However, the first line of Zhen has a single yang that moves alone, enjoying itself, hence "not sharing the anxieties of the sage." Qian represents virtue, and with Kun it is called "great." Kun represents achievement, and serving Qian it is called "great." Exploring the divine and understanding transformation is called "great virtue," while yang brings good fortune, yin brings misfortune, and the sage follows them to accomplish things, which is called "great achievement." The "Tong" section of the "Kun" hexagram says "how profound is the origin of Kun," hence here it says "how profound indeed."

疏：易說至之道○易說者，《乾鑿度》文。彼文云：「陽以七，陰以八，易一陰一陽合於十五之謂道。陽變七之八，陰變八之六，亦合於十五。」《參同契》曰：「七八數十五，九六亦相應，四十合三十，陽氣索滅藏。」又曰：「日合五行精，月受六律紀，五六三十度，度竟復更始。」《三統曆》曰：「十一而天地之數畢。」十一者，五六也，五六三十而天地之數畢，故云七八九六合天地之數乃謂之道。《太玄》曰「陰陽該極，乃道之合」是也。

The explanatory text comments on the passage from "Easy Explanation" to "the Way." The so-called "Easy Explanation" refers to the "Qian Zao Du." The original text of the "Qian Zao Du" says: "Yang uses seven, Yin uses eight; the Book of Changes combines one Yin and one Yang to make fifteen, called the Way; Yang changes from seven to eight, Yin changes from eight to six, yet they still combine to make fifteen." The "Zhou Yi San Tong Qi" says: "Seven and eight make fifteen; nine and six also correspond; forty combines with thirty, and Yang energy begins to diminish and retreat." It also says: "The sun combines with the essence of the Five Phases, the moon receives the six laws, five and six make thirty degrees, when the degrees are completed, they begin again." The "San Tong Li" says: "Eleven completes the numbers of heaven and earth." The term "eleven" refers to five plus six; when five and six are multiplied, they make thirty, and the numbers of heaven and earth are fully contained within this. Therefore, the explanatory text says "seven, eight, nine, and six together make up the numbers of heaven and earth, and this is called the Way." Yang Xiong's "Tai Xuan" says "Yin and Yang reach their extremes, and this is the union of the Way," which expresses the same meaning.

○乾為至性也○乾為善，乃乾元也。《三統曆》曰：「太極元氣，函三為一。」三謂酉、戌、亥，故云三氣相承合於一元，謂太初、太始、太素之氣也。《三統曆》又云：「元者善之長也，共養三德為善。」孟康《漢書》注云：「謂三統之微氣也，當施育萬物，故謂之德。」《三統曆》又云：「元體之長，合三體而為之原，故曰元。」三統合於一元，是其義也。坤合乾性以下，虞義也。乾為性，坤化成物，故云坤合乾性養化成之。天生之而地成之，坤成乾性，故云成之者性也。

From "Qian represents" to "nature": The commentary says that Qian represents goodness, referring to Qian Yuan. The "San Tong Li" states: "The Taiji original qi contains three as one." The "three" refers to the three positions of You, Xu, and Hai. Therefore, the commentary says "three qi are passed on and converge into one yuan," meaning Sanchu, Taishi, and Taisu, three kinds of qi. The "San Tong Li" also says: "Yuan is the leader of all goodness; the common nurturing of the three virtues is called goodness." Meng Kang's commentary on the "Han Shu" says: this refers to the subtle qi of the three unifications, which are to transform and nurture all things, so they are called "de." The "San Tong Li" also says: "Yuan is the leader of the fundamental essence; combining the three essences forms the origin, so it is called Yuan." The three unifications converge into one Yuan, meaning this. From "Kun combines with Qian's nature" onwards, the commentary adopts Yu Fan's view: Qian represents nature, Kun nurtures and forms things, so it says "Kun combines with Qian's nature, nurturing and forming it." Heaven generates all things, and earth completes all things; Kun completes Qian's nature, so it is said "the one that completes is nature."

○乾為至之道○《中庸》曰：「子曰：道之不行也，我知之矣，知者過之，愚者不及也；道之不明也，我知之矣，賢者過之，不肖者不及也。人莫不飲食也，鮮能知味也。」乾為仁，仁者見之謂之仁，是過乎仁也；坤為知，知者見之謂之知，是過乎知也，故曰賢知之過也。百姓日用而不知，是不及仁不及知者，故曰愚不肖之不及也。日用而不知，猶飲食鮮知其味也。

From "Qian" to "the Way": The "Zhongyong" says: "Confucius said: The reason the Way cannot be promoted, I know the reason now—those who are intelligent go too far, while those who are dull cannot reach it. The reason the Way cannot be made clear, I know the reason now—those who are virtuous go too far, while those who are unvirtuous cannot reach it. People do not eat and drink without consuming, yet few can truly taste the flavor." "Qian" represents Ren (benevolence), "Ren者见之谓之Ren" means that those who are benevolent see it as benevolence, which is going beyond in Ren. "Kun" represents Zhi (wisdom), "Zhi者见之谓之Zhi" means that those who are wise see it as wisdom, which is going beyond in Zhi. Therefore, it is said "the excess of the virtuous and the wise." "The common people use it daily without knowing," refers to those who are insufficient in both Ren and Zhi, hence "the deficiency of the foolish and the unvirtuous." Using it every day yet not knowing its essence, is like eating and drinking every day yet few can discern the true flavor.

一陰一陽者，道之全也。仁陽知陰，仁知合乃為君子之道，故《大戴禮·誥志》曰：「子曰：知仁合而天地成，天地成而庶物生」是也。尟與鮮同，《說文》曰：「尟，是少也。尟俱存也，從是少。」賈侍中說。

"The concept of 'one yin and one yang' refers to the whole of the Dao. Ren belongs to yang, and knowledge belongs to yin. Only when ren and knowledge are combined can the way of the gentleman be formed. Therefore, the Classic of Great Dai Li, 'Gao Zhi,' states: 'Confucius said: knowledge and ren combine to establish heaven and earth, and heaven and earth establish to give birth to all things.' The character 'xuan' in the text is the same as 'xian.' The Shuo Wen Jie Zi explains: 'Xuan means few. Xuan exists together, composed of 'shi' and 'shao.' ' This is Jia Shizhong's (Jia Kui) explanation."

○乾為至矣哉○必知顯為離者，比九五曰顯比，虞彼注云：「初三以變體重明，故顯比。」謂顯諸仁，故知顯為離也。古文顯作，《說文》曰「從日中視絲」。離為日，坤二五之乾為離，故云離日麗乾顯諸仁也。巽一索而得坤初，坤為用，初陽伏巽下，故巽陽藏室藏諸用也。翼奉引此傳云「露之則不神，獨行則自然」是也。

From "Qian" to "yi zai" this passage: The reason for determining "xian" to refer to the Li hexagram is because the "Yi" line of the "Bi" hexagram says "xian bi," and Yu Fan's commentary on that says "the first line and the third line change to form the image of double brightness, so it is called xian bi." Here, "xian zhu ren" uses the same meaning, so we know "xian" refers to Li. The ancient character for "xian" (the original text here omits the ancient form) is explained in the "Shuo Wen Jie Zi" as "from the sun looking at silk," meaning to examine fine silk under sunlight. Li represents the sun, and the second line and fifth line of Kūn enter Qian to form Li, so the commentary says "the sun of Li is attached to Qian, hence xian zhu ren." Xun is the body of Qian, with the first position receiving the yin of Kūn, and Kūn is the function. A single yang is hidden below Xun, so it is said "the yang line of Xun is hidden in the room, which is called cang zhu yong." Han scholars Yi Feng cites this passage from the "Xici" saying: "If something is revealed, it is not mysterious; if it operates alone, it conforms to nature."

萬物出乎震，震雷為鼓，動萬物者莫疾乎雷，故鼓萬物。乾五為聖人，五坎爻，故體坎為憂。震初為道本，初微獨行，樂則行之，故不與聖人同憂。一陰一陽乃道之全，故陽不兼坤則微，兼坤則盛矣，謂二升五也；陰不承乾則小，承乾則大矣，謂五降二也。以坤變乾謂之窮神，以乾通坤謂之知化，窮神知化德之盛，故謂之盛德。

All things begin to sprout from Zhen, which represents thunder. Thunder has the power to stir and move things. The "Say on the Hexagrams" states, "Nothing moves things more swiftly than thunder." Therefore, thunder is said to "stir all things." The Nine in the Fifth of Qian represents the position of the sage, but the fifth line in the hexagram belongs to Kan, which represents worry, so it is said "the body is Kan, hence worry." The first line of Zhen represents the fundamental principle of the Way, with one yang line subtle and acting alone. The "Commentary on the Text of Qian" says, "If it is joyful, then it is carried out," hence it is said "not sharing in the worry of the sage." One yin and one yang together form the complete Way. Therefore, if yang does not also include Kun, it appears subtle; only when it includes Kun can it be called "prosperous," referring to the second line rising to the fifth position. If yin does not serve Qian, it appears narrow; only when it serves Qian can it be called "great," referring to the fifth line descending to the second position. Using Kun to transform Qian is called "exhausting the divine," and using Qian to connect with Kun is called "knowing transformation." Exhausting the divine and knowing transformation represent the highest virtue, hence it is called "prosperous virtue."

天道有吉而有凶，聖人順天而制作，故謂之大業。而盛德大業之本則藏於坤之元，《中庸》引《詩》所謂「上天之載，無聲無臭，至矣」是也。此論道之全而並舉坎離震巽者，易謂坎離，坎離者，既濟也；震巽者，既濟之本也。乾初一陽震也，震伏巽下藏諸用，所謂誠也。誠不可掩，故出乎震而鼓萬物，顯諸仁而同民患。盛德大業本乎元，故至矣哉。此聖人微言也。

The Way of Heaven has both auspicious and inauspicious aspects. Sages follow the timing of Heaven to create objects and establish laws, hence called "great undertakings." The fundamental principles of great virtue and great undertakings are hidden within the original principle of the Earth (Kun). The Doctrine of the Mean cites the Book of Poetry, saying, "Heaven's movement is without sound or smell, reaching its utmost perfection"—this describes precisely that. Here, the discussion of the whole Way simultaneously mentions the four trigrams Kan, Li, Zhen, and Xun, because the Book of Changes takes Kan and Li as its main elements; when Kan and Li are paired, it forms the hexagram of Completion. Zhen and Xun are the fundamental elements of Completion. The first line of the trigram Qian, which is one yang, is Zhen. Zhen is hidden beneath Xun, which is "concealed in use," as the Doctrine of the Mean says "sincerity." Sincerity cannot be concealed, so it emerges from Zhen, stirring all things, manifesting as benevolence and sharing the people's worries and hardships. Great virtue and great undertakings both originate from "origin," hence it is said, "reaching its utmost perfection." This is the subtle teaching of the sages.

故荀子曰：「積微，月不勝日，時不勝月，歲不勝時。凡人好敖慢小事，大事至然後興之務之，如是則常不勝夫敦比於小事者矣。是何也？則小事之至也數，其縣日也博，其為積也大；大事之至也希，其縣日也淺，其為積也小。故善日者王，善時者霸，補漏者危，大荒者亡。」

Therefore, Xunzi said: "Accumulating small efforts: a month is not as good as a day, a season is not as good as a month, a year is not as good as a season. People generally tend to look down upon small matters, and only start to act when big matters come up, thus often falling short of those who diligently work on small things. Why is that? Small matters occur frequently, taking up more days, and thus accumulate to great results; big matters occur rarely, taking up fewer days, and thus accumulate to small results. Therefore, valuing every day can lead to a kingdom, valuing every season can lead to a hegemony, but those who only fix problems when they arise are in danger, and those who neglect great affairs will perish."

故王者敬日，霸者敬時，僅存之國危而戚之。霸者之善著可以時托也，王者之功名不可勝日志也。財物貨寶以大為重，政教功名反是，能積微者速成。《詩》曰：「德輶如毛，民鮮克舉之。」此之謂也。此言盛德大業本於元之義也。

Therefore, those who achieve great success value every day, those who attain supremacy value every season, while a country merely seeking to survive only realizes its worries when danger is at hand. The good governance of a hegemon can be measured by seasons, but the achievements of a sovereign are recorded day by day, never ending. Wealth and treasures are valued for their size, but virtue and accomplishments are the opposite—those who accumulate gradually in small matters succeed most quickly. The Book of Poetry says: "Virtue is light as hair, few are those who can lift it"—this refers precisely to this principle. The above explains the meaning that great virtue and great achievements originate from 'origin' (yuan).

富有之謂大業，日新之謂盛德，生生之謂易，成象之謂乾，爻法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。注：此四十六字後師所訓。坤為富，一消一息，萬物豐殖，故謂之大業。乾五動之坤成離，離為日，以坤變乾，以乾化坤，窮神知化，故謂之盛德。

The text says: "To be richly endowed is called great achievement, to be ever renewed is called great virtue, to be ever producing is called the Book of Changes, to form images is called Heaven, to follow the principles of change is called Earth, to know the future by the limits of numbers is called divination, to understand transformation is called affairs, and to be beyond yin and yang's measurement is called the divine." Hui Dong's own commentary: these forty-six characters are additions by later scholars of the classics, not the original words of the sage. Earth represents richness; between the alternation of one being consumed and one being generated, all things flourish and grow, hence it is called "great achievement." The Nine in the Fifth of Heaven moves into Earth to form Li, which represents the sun; the sun renews itself daily. By transforming Heaven into Earth and Earth into Heaven, one thoroughly explores the divine and understands transformation, hence it is called "great virtue."

易謂太極，太極生兩儀，兩儀生四象，四象生八卦，故生生之謂易。三才成八卦之象，故成象之謂乾效。三才為六畫，故爻法之謂坤極。六畫之數，占事知來，故謂之占。變通趣時以盡利，天下之民謂之事業，故謂之事。陰陽在初，深不可測，故謂之神。

"The Yi" refers to the Taiji, from which the two principles (yin and yang) arise, and from the two principles come the four images, and from the four images come the eight trigrams. This process of generation continues without end, hence it is said, "The continuous generation is called the Yi." The three elements (heaven, earth, and humanity) form the images of the eight trigrams, hence it is said, "The formation of images is called Qian" (the original text has "Qian" connected to "xiao," which is related to the following sentence and may be a later addition). Each of the three elements combines two lines to form six lines, hence it is said, "The lines are called Kun" (the original text has "Kun" connected to "ji," which should belong to the following sentence "ji shu zhi lai"). By deducing from the six lines, one can inquire about matters and foresee the future, hence it is called "zhan." Flexibility and adaptability to suit the proper time and to exhaust the benefits, enabling the people of the world to each find their proper use, is called "shi," hence it is called "shi." The yin and yang are hidden in the first line, profound and immeasurable, hence it is called "shen."

疏：此一章皆聖人微言，上義已盡，故知此下四十六字後師所訓也。上雲盛德大業，故云富有之謂大業，日新之謂盛德。上雲所居而安者易之象也，故云成象之謂乾；所變而翫者爻之辭也，故云爻法之謂坤。上雲動則觀其變而翫其占，故云極數知來之謂占，通變之謂事。上雲神無方而易無體，故云生生之謂易，陰陽不測之謂神。

The commentary says: This chapter discusses all the subtle words of the sage. The meaning of the previous text has already been fully explained, so it is known that the following forty-six characters come from the interpretations of later scholars. Since the previous text mentioned "great virtue and great achievements," later scholars established "to be rich is called great achievement, to be renewed every day is called great virtue." Since the previous text said "the place where one resides and feels secure is the image of the Book of Changes," later scholars established "the formation of images is called Qian." Since the previous text said "the change and the enjoyment of it are the words of the lines," later scholars established "the method of lines is called Kun." Since the previous text said "when there is movement, observe its changes and enjoy its divination," later scholars established "to know the future through numbers is called divination, and to understand change is called affairs." Since the previous text said "the spirit has no fixed form and the Book of Changes has no fixed form," later scholars established "to be ever-renewing is called the Book of Changes, and the movement of yin and yang without measure is called spirit."

夫易廣矣大矣。注：乾象動直故大，坤形動闢故廣。以言乎遠則不御。注：御，止也。遠謂乾，天高不御也。以言乎邇則靜而正。注：邇謂坤，坤至靜而德方，故正也。以言乎天地之間則備矣。注：謂易廣大悉備，有天地人道焉，故稱備矣。

The Classic says: "The Book of Changes is vast and great." Hui Dong's own commentary: The image of Qian (Heaven) moves once and proceeds directly, hence it is called "great"; the form of Kun (Earth) moves once and opens up, hence it is called "vast." The Classic says: "When speaking of the distant, it cannot be restrained." His own commentary: "Aut" means to stop; "distant" refers to Qian, as Heaven is high and boundless, and cannot be restrained. The Classic says: "When speaking of the near, it is quiet and upright." His own commentary: "Near" refers to Kun, as Kun is extremely quiet and its virtue is upright, hence it is called "upright." The Classic says: "When speaking of between heaven and earth, it is complete." His own commentary: This refers to the Book of Changes being vast and encompassing everything, including the way of heaven, the way of earth, and the way of humanity, hence it is called "complete."

夫乾其靜也專，其動也直，是以大生焉。注：專謂初，直謂二。二動升坤，五直方大，是以大生焉。夫坤其靜也脅，其動也闢，是以廣生焉。注：脅，閉，謂上也。以坤脅乾，閉塞而成冬，故其靜也脅。闢，開，謂五也。動降乾二，坤道廣佈，是以廣生焉。

The text says: "The Trigram Qian, when still, is focused; when moving, it is direct, thus producing great things." Hui Dong's commentary explains: "Focused" refers to the first line, and "direct" refers to the second line. When the second line of Qian moves upward into Kun, the fifth line of Kun thus possesses the virtue of being upright and vast, and "greatness" arises from this. The text also says: "The Trigram Kun, when still, is closed; when moving, it is open, thus producing wide things." In his commentary, Hui Dong explains: "Closed" means closure, referring to the top line. By the yin of Kun closing the yang of Qian, heaven and earth become closed and form winter, hence "when still, it is closed." "Open" means opening, referring to the fifth line. When the fifth line of Kun moves downward to the second position of Qian, the way of Kun spreads widely, and "wide" arises from this.

廣大配天地。注：乾天坤地，故配天地。變通配四時。注：變通趣時謂十二消息也。泰、大壯、夬配春，乾、遘配夏，否、觀、剝配秋，坤、復、臨配冬，謂十二消息相變通而周於四時也。陰陽之義配日月。注：復七日來復，陽之義，配日；臨八月有凶，陰之義，配月。荀氏謂乾舍於離配日而居，坤舍於坎配月而居也。易簡之善配至德。注：易簡，元也，於人為至德。坤為至，乾為德，故以配至德。

The text says: "Vast and great, it corresponds to heaven and earth." Hui Dong explains: Qian represents heaven and Kun represents earth, so "vast and great" corresponds to heaven and earth. The text says: "Change and adapt correspond to the four seasons." His own explanation: Change and adapt mean adapting to the appropriate time, referring to the twelve changing hexagrams. Tai, Da Zhuang, and Guai correspond to spring; Qian and Gu (originally "Gou") correspond to summer; Pǐ, Guan, and Po correspond to autumn; Kun, Fu, and Lin correspond to winter. This means the twelve changing hexagrams change and adapt, circulating through the four seasons. The text says: "The meaning of yin and yang corresponds to the sun and moon." His own explanation: The hexagram Fu says "seven days until it returns," which belongs to the yang aspect, corresponding to the sun; the hexagram Lin says "there is danger by the eighth month," which belongs to the yin aspect, corresponding to the moon. Xun Shuang, however, thought that Qian returns to Li and corresponds to the sun, while Kun returns to Kan and corresponds to the moon. The text says: "The simplicity and ease of the Book of Changes correspond to the highest virtue." His own explanation: Easy and simple are "Yuan," which, when applied to people, is the highest virtue. Kun represents "to the utmost," and Qian represents "virtue," so they are used to correspond to "the highest virtue."

疏：乾象至故廣○此虞義也。在天成象故曰乾象，在地成形故曰坤形，義見下也。○御止至御也○此虞義也。《釋言》曰：「御，禁也。」禁有止義，故曰止也。虞注嗛彖曰「天道遠」，故遠謂乾。天形穹隆，其色蒼蒼，故云天高不御也。○邇謂至正也○此虞義也。邇，古文。邇，近也。揚子《法言》曰：「聖人之言遠如天，賢人之言近如地。」地卑故邇，謂坤至靜而德方，即下靜翕而動闢，陰開為方，辨方正位，故正也。

The commentary explains the self-commentary from "Qian Xiang" to "Gu Guang." This is Yu Fan's view. What is formed in the heavens is called "Qian Xiang" because it is an image; what is formed on the earth is called "Kun Xing" because it is a form. The meaning is explained in the following text. From "Yu Zhi" to "Yu Ye": also Yu Fan's view. The "Er Ya · Shi Yan" says: "Yu means to prohibit." Prohibition includes the meaning of stopping, so it is interpreted as "zhi" (to stop). Yu Fan's commentary on the "Tuan Zhuan" of the "Qian" hexagram says "the heavenly way is far away," so "yuan" refers to Qian. The form of heaven is vast and high, covering above, its color is boundless blue, so it is said "heaven is high but does not restrain." From "Er Wei" to "Zheng Ye": also Yu Fan's view. "Er" has an ancient character form (the original text here omits the ancient character), and "er" means near. Yang Xiong's "Fa Yan" says: "The words of the sage are far like heaven, the words of the virtuous are near like earth." Being in a low position is called "er," which corresponds to the commentary's statement that Kun is extremely still and has a square virtue, matching the following text "still and harmonious, movement and opening." Yin opens to form the square, distinguishing and establishing the directions, so it is said "zheng."

○謂易至備矣○此虞義也。易有三才，故云天地之間。《樂記》樂禮章曰：「樂著大始而禮居成物。著不息者天也，著不動者地也，一動一靜者天地之間也。」鄭彼注云：「間謂百物。」是天地之間謂人物也。雲易廣大悉備，有天地人道焉者，虞約下繫文言之，以證天地之間為三才也。易備三才，故云備矣。

From "Wèi Yì" to "Bèi yǐ" this passage is Yu Fan's view. The Book of Changes includes the three elements of heaven, earth and humanity, hence it says "between heaven and earth." The chapter on music in the Book of Rites says: "Music manifests the beginning, and rites provide stability for completed things. What is manifest and unceasing is heaven, what is manifest and unmoving is earth, and between one movement and one stillness is between heaven and earth." Zheng Xuan's commentary on this passage says: "Between refers to all things." This shows that "between heaven and earth" refers to people and all things. The commentary says "The Book of Changes is vast and comprehensive, containing the ways of heaven, earth and humanity," which is Yu Fan's summary of the passage from the lower part of the Great Treatise, used to prove that "between heaven and earth" is indeed the three elements. Since the Book of Changes includes the three elements, it says "it is complete."

○專謂至生焉○《說卦》曰「震為專」，虞彼注云：「陽在初，隱靜未出，觸坤故專。」則乾靜也專，是專謂初也。坤六二直方大，虞彼注云：「謂二陽稱直，乾其動也直，故曰直。」是直謂二也。乾二敬以直內而升，坤五敬義立而德不孤，是以大生也。

From "special meaning" to "thereby arises": The "Sayings of the Hexagram" states "Zhen represents specialization." Yu Fan's commentary on that passage says: "A yang line in the first position is hidden and quiet, not yet emerging, thus touching the Kun body, hence called specialization." This corresponds with "When Qian is still, it is specialized," showing that "specialization" refers to the first line. The "Yi" line of the "Kun" hexagram says "Straight, square, great." Yu Fan's commentary on that passage says: "The second line is yang, hence called straight. The 'Great Treatise' says 'When Qian moves, it is straight,' hence called straight." This shows that "straight" refers to the second line. The second line of Qian respects and maintains straightness within and ascends, while the fifth line of Kun respects and upholds righteousness together, thus "greatness" arises from this.

○脅閉至生焉○脅，古文翕。脅閉，宋衷義也。坤義以方外，故知脅謂上也。坤上六消乾至亥，故以坤脅乾。《月令》孟冬曰「天地不通，閉塞而成冬」，故其靜也脅。闢，古文闢。虞注坤六二云「方謂闢」，陰開為方。五降乾二，以乾闢坤，其道廣佈，是以廣生也。

From "xie bi" to "sheng yan" in this passage: "xie" is an ancient form of "xi". Interpreting "xie" as "bi" is the view of Song Zhong. The hexagram Kun corrects its outer aspect through righteousness, so it knows that "xie" refers to the top line. The sixth line of Kun eliminates all the yang of Qian and reaches the month of Hai, which is when Kun closes the yang of Qian, hence saying "yi kun xie qian". The "Liji · Yueling" states in the first month of winter that "heaven and earth are not connected, closed and blocked to form winter", hence saying "qi jing ye xie". "Bi" also has another ancient form. Yu Fan's commentary on the second line of Kun says "fang is also bi", meaning that yin opens and forms fang. The fifth line of Kun descends to the second position of Qian, with Qian opening Kun, its way being extensive and spreading, hence "guang" is thus generated.

○乾天至天地○乾大坤廣，乾為天，坤為地，易與天地準，故配天地也。○變通至時也○下繫云：「變通者，趣時者也。」時謂四時。變通謂乾坤通變十二消息，即十二闢卦也。泰、大壯、夬春時卦，故配春；乾、遘夏時卦，故配夏；否、觀、剝秋時卦，故配秋；坤、復、臨冬時卦，故配冬。以卦氣言之，四正為四時，震主春，離主夏，兌主秋，坎主冬，故十二消息相變通而周於四時也。

From "Qian (Heaven)" to "Heaven and Earth": Qian represents Greatness and Kun represents Vastness. Qian is Heaven and Kun is Earth. The Book of Changes corresponds with Heaven and Earth, so "Greatness and Vastness" are paired with Heaven and Earth. From "Change and Adaptation" to "Time": The "Great Treatise" of the lower part says, "Change and adaptation are ways to follow the time." "Time" refers to the four seasons. "Change and adaptation" refers to the twelve message hexagrams formed by the change and transformation of Qian and Kun, also known as the twelve gate hexagrams. Tai, Da Zhuang, and Guai are the hexagrams of spring, so they correspond to spring; Qian and Guo are the hexagrams of summer, so they correspond to summer; Po, Guan, and Po are the hexagrams of autumn, so they correspond to autumn; Kun, Fu, and Lin are the hexagrams of winter, so they correspond to winter. If we follow the method of hexagram qi, the four main hexagrams Kan, Zhen, Li, and Dui each correspond to a season: Zhen corresponds to spring, Li corresponds to summer, Dui corresponds to autumn, and Kan corresponds to winter. Thus, the twelve message hexagrams change and adapt, circulating through the four seasons.

○復七至居也○陽息稱日，陰消稱月。《詩·七月》一之日、二之日、三之日、四之日皆陽息之月，故稱日；五月斯螽動股，六月莎雞振羽，七月在野，八月在戶，皆陰消之月，故稱月。復七日來復，陽息稱日；臨八月有凶，八月謂陰消稱月，故陰陽之義配日月也。荀氏據鬼易乾歸合離，故云乾舍於離，離為日，故配日而居；坤歸合坎，故云坤舍於坎，坎為月，故配月而居也。

From "Fu Qi" to "Ju Ye" this passage says: the month when yang begins to grow is called "day," and the month when yin declines is called "month." In the "Book of Songs · Bin Feng · July," "Yi Zhi Ri, Er Zhi Ri, San Zhi Ri, Si Zhi Ri" all refer to months when yang is increasing, so they are called "day"; "Wu Yue Si Zhong Dong Gu, Liu Yue Sha Ji Zhen Yu, Qi Yue Zai Ye, Ba Yue Zai Hu" all refer to months when yin is declining, so they are called "month." The hexagram Fu says "seven days until it returns," because yang is increasing, so it is called "day"; the hexagram Lin says "until the eighth month there is misfortune," because the eighth month is when yin is declining, so it is called "month," thus saying "the meaning of yin and yang is matched with day and month." Xun Shuang, based on the "Gui Yi" theory (oldly regarded the "Guicang" as Gui Yi), thought that Qian returns and combines with Li, so he said Qian resides in Li; since Li is day, it is matched with day. Kun returns and combines with Kan, so he said Kun resides in Kan; since Kan is month, it is matched with month.

○易簡至至德○乾以易知，坤以簡能，皆謂乾坤之元，故云易簡元也。在天為至道，在人為至德，故《禮運》曰「天道至教，聖人至德」，《中庸》曰「苟不至德，至道不凝焉」是也。坤為至乾為德，虞義也。有至德以凝至道，故易簡之善配至德也。

From the passage "From 'Easy and Simple' to 'Highest Virtue'": "Qian is known through ease, Kun is capable through simplicity," which discusses the principles of Qian and Kun. Therefore, the commentary states "ease and simplicity are the principles." This "principle" is the highest principle in heaven and the highest virtue in humanity. Hence, the "Book of Rites · Rituals" says "the way of heaven is the highest teaching, and the sage is the highest virtue." The "Doctrine of the Mean" states "if one does not possess the highest virtue, the highest way will not be established." Taking Kun as "highest" and Qian as "virtue" is Yu Fan's view. Only with the highest virtue can the highest way be established, hence it is said "the goodness of ease and simplicity is matched with the highest virtue."

子曰易其至矣乎。注：易謂坎離，坎上離下，六爻得位而行中和，故其至矣乎。子曰：中庸其至矣乎。夫易聖人所以崇德而廣業也。注：崇，高也。乾為崇，坤為廣，乾二居五為崇德，坤五居二為廣業。知崇體卑崇效天卑法地。注：乾以易知，故知崇；正位居體，故體卑。崇效天五，卑法地二。

The text says: "Zi said: The Book of Changes has reached its highest point." Hui Dong's self-commentary states: "Yi" refers to the Kan and Li trigrams. When Kan is above and Li is below, they form the Hexagram of Completion. Each of the six lines is in its proper position and follows the principle of the middle and correctness, thus expressing admiration for "its highest point," which is consistent with the statement in the Zhongyong, "Zi said: Zhongyong has reached its highest point." The text continues: "The Book of Changes is the way of the sage to cultivate virtue and expand his undertakings." Self-commentary: "Chong" means high. Qian represents high, and Kun represents expansion. The second line of Qian rising to the fifth position is "cultivating virtue," while the fifth line of Kun descending to the second position is "expanding his undertakings." The text further states: "Knowing high and embodying humility, high follows heaven, humility follows earth." Self-commentary: Qian is characterized by simplicity and ease, thus its knowledge is lofty; Kun is properly positioned and resides in the lower position, thus its embodiment is humble. "Knowing high" refers to rising to the fifth position, while "embodiment of humility" refers to residing in the second position.

天地設位而易行乎其中矣。注：位謂六畫之位，乾坤各三爻，故天地設位。易出乾入坤，上下無常，周流六虛，故易行乎其中矣。成性存存道義之門。注：成之者性，故曰成性。成性存存，謂久於中正而弗失也。乾坤易之門，易出乾為道門，入坤為義門，故道義之門。

The text says: "Heaven and Earth are set in position, and the Book of Changes operates within it." Hui Dong's own commentary states: "Position" refers to the order of the six lines in a single hexagram. The third line of Qian (Heaven) and the third line of Kun (Earth) each occupy half of it, hence it is said "Heaven and Earth are set in position." The yang of the Book of Changes originates from Qian and enters into Kun; it moves up and down without fixed rules, circulating among the six empty positions, hence it is said "the Book of Changes operates within it." The text also says: "Forming the nature and maintaining it, this is the gate of the Way and righteousness." Hui Dong's own commentary states: "What is formed is nature," hence it is called "forming the nature." "Forming the nature and maintaining it" means to hold firmly to the middle and uprightness without losing them. The "Great Treatise" below says "Qian and Kun are the gate of the Book of Changes": yang originating from Qian is the gate of the Way, and yang entering into Kun is the gate of righteousness, hence it is called "the gate of the Way and righteousness."

疏：易謂至矣乎○易謂坎離，謂既濟也。既濟剛柔正而位當，故坎上離下，六爻得位。二五為中和，故行中和。《周禮·師氏》曰「至德以為道本」，鄭彼注云：「至德，中和之德，覆燾持載含容者也。」子曰：中庸其至矣乎。亦謂中和為至德，故鄭注《周禮》引此為證也。

The commentary explains the self-commentary from "Yi wei" to "i hu." "Yi wei Kan Li" refers to the卦 of Ji Ji. The "Tu" section of Ji Ji says "the firm and the yielding are correct and their positions are appropriate," so Kan is above and Li is below, with each of the six lines in proper position. The second line and the fifth line are in the middle, so it is said "acting in the middle and harmonious." The "Shi Shi" section of the "Zhou Li" says "using the highest virtue as the foundation of the Way." Zheng Xuan's commentary on that passage says: "the highest virtue is the virtue of middle and harmony, like heaven covering and earth supporting, encompassing everything." The "Zhongyong" records "Zi said: middle and harmony is the highest virtue," which also takes middle and harmony as the highest virtue, so Zheng Xuan cited this sentence to support his commentary on the "Zhou Li."

○崇高至廣業○崇高，《釋詁》文。《鬼谷子》曰：「與陽言者依崇高，與陰言者依卑小。」故云乾為崇。坤廣生，故為廣。乾為德，故乾二居坤五為崇德；坤為業，故坤五居乾二為廣業。乾五坎也，坤二離也，易謂坎離，故聖人以崇德廣業。爻在二五為中，故曰崇廣；在三四為不中，故曰進修。○乾以至地二○知讀如字。乾以易知，積善成德，故知崇。坤為體，二正陰位而居下體，故體卑。四畫以上為天，故崇效天五；三畫以下為地，故卑法地二。

From "Chong" to "Guangye" this section: The character "Chong" is interpreted as "high," based on the "Er Ya · Xigǔ." The "Guiguzi" says: "When speaking to a yang strong person, follow the lofty; when speaking to a yin soft person, follow the humble." Therefore, Qian represents Chong. Kun governs broad generation, so it is called Guang. Qian represents virtue, so the second line of Qian rising to the fifth line of Kun is "Chong De" (loftiness of virtue); Kun represents career, so the fifth line of Kun descending to the second line of Qian is "Guang Ye" (broad career). The fifth line of Qian originally is the Kan line, and the second line of Kun originally is the Li line, but the "Yi" takes Kan and Li as its main elements, so the sage uses this to achieve "Chong De" and "Guang Ye." The lines at positions two and five are in the middle, so "Chong" and "Guang" are used; the lines at positions three and four are not in the middle, so the "Wenyan" of Qian speaks of "Jin De Xiu Ye" (advancing virtue and cultivating career). From "Qian Yi" to "Di Er" this section: The "Zhi" in "Zhi Chong" is read according to its original character, not as "Zhi" (wisdom). Qian, with its easy and level nature, knows and accumulates goodness to form its virtue, so its knowledge is lofty. Kun represents the body, and the second line is a pure yin position located in the lower trigram, so its body is humble. In a hexagram with six lines, the four lines above belong to heaven, so "Chong Xiao Tian" (loftiness imitates heaven) refers to rising to the fifth line; the three lines below belong to earth, so "Bi Fa Di" (humble follows earth) refers to staying at the second line.

○位謂至中矣○此虞義也。《參同契》曰：「天地者乾坤之象也。設位者，列陰陽配合之位。」即六畫之位也。乾天坤地，乾坤各三爻，故天地設位。《參同契》又曰：「易謂坎離。坎離者，乾坤二用，二用無爻位，周流行六虛，往來既不定，上下亦無常。」魏伯陽釋此傳皆易先師之義，故虞氏用其說。出乾為息，入坤為消，乾坤六爻，獨無坎離，故無爻位。坎戊離己居中央，王四方，故易行乎其中也。

From "Wei Wei" to "Zhong Yi" this passage is Yu Fan's view. The "Zhou Yi San Tong Qi" says: "Heaven and Earth are the trigrams of Qian and Kun; so called setting positions, is arranging the positions of yin and yang pairing." That is the six lines' positions. Qian represents Heaven, Kun represents Earth, Qian and Kun each occupy three lines, so it is said "Heaven and Earth set positions." The "San Tong Qi" also says: "The Book of Changes refers to Kan and Li. Kan and Li are the two functions of Qian and Kun, these two functions do not occupy fixed lines, but flow through the six empty positions, moving without fixed place, and up and down without regularity." Wei Boyang's explanation of this passage from the "Xici" uses the old interpretations of the Han dynasty masters of the Book of Changes, so Yu Fan followed his view. Yang arising from Qian is rest, entering into Kun is decline; combining Qian and Kun into six lines, there is no Kan and Li, so it is said that Kan and Li have no lines. According to the method of Na Jia, Kan receives Wu and Li receives Ji, Wu and Ji belong to earth and occupy the central position, governing all directions, so it is said "the Book of Changes operates in the middle."

○成之至之門○成之者性，故曰成性，虞義也。成性，性之合於中和者也。《中庸》曰：「中庸其至矣乎，民鮮能久矣。」鄭氏謂人罕能久行。又曰：「回之為人也，擇乎中庸，得一善則拳拳服膺而弗失之矣。」是久於中正而弗失存存之義也。乾坤易之門，下傳文。乾為道門，坤為義門，亦虞義。出乾為道門，入坤為義門，言道義從乾坤出也。

From "becoming" to "the gate": "What is formed is nature," so it is called "forming nature," which is Yu Fan's view. By "forming nature," it refers to the inherent nature that conforms to the middle and harmony. The "Doctrine of the Mean" says: "Is the mean not the ultimate standard? People have rarely been able to maintain it for long." Zheng Xuan explains this as people rarely being able to uphold it consistently. The "Doctrine of the Mean" also says: "Yan Hui's character was such that he chose the mean, and once he obtained a good quality, he held it tightly to his chest and would not let it go." This is precisely "maintaining the middle and uprightness without losing it," which means "steadfastly maintaining." "Qian and Kun are the gates of the Book of Changes" is a saying from the lower part of the "Great Treatise." Taking Qian as the gate of the Way and Kun as the gate of righteousness is also Yu Fan's view: yang arises from Qian, thus being the gate of the Way, and enters into Kun, thus being the gate of righteousness. This means that both the Way and righteousness originate from Qian and Kun.

聖人有以見天下之嘖而儗諸其形容。注：乾稱聖人，謂庖犧也。嘖謂初。自上儗下稱儗。形容，謂陰在地成形者也。象其物宜是故謂之象。注：物宜謂陽，遠取諸物，在天成象，故象其物宜，謂三才八卦在天也，庖犧重為六畫也。

The text says: "The sage saw the movement of the world and compared it to its forms." ("Zhe" refers to the commonly accepted "Zai," and "Ni" refers to "Ni.") Hui Dong's own commentary: "Qian is called the sage, here referring to Fuxi." "Zhe" refers to the first line. Comparing the upper position to the lower position is called "Ni." "Form and shape" refers to the form taken by yin energy on the earth. The text continues: "It is called the image because it resembles the appropriate nature of things." The commentary says: "The appropriate nature of things" refers to yang. The "Xici" lower section says "taking from distant things," and since yang forms an image in the sky, "resembling the appropriate nature of things" refers to the trigrams of the three elements and eight trigrams in the heavens. Fuxi then overlapped them to form the six lines of the hexagram.

聖人有以見天下之動。注：重言聖人，謂文王也。動謂六爻。而觀其會通以行其等禮。注：六爻發揮，乾坤交而亨。亨者，通也。亨者，嘉之會也，故觀其會通。嘉會足以合禮，故以行其等禮。《禮立言》曰：「聖人等之以禮。」《春秋傳》曰：「講禮於等。」

The text says: "The sage has observed the movement of the world." Hui Dong's commentary: Here, the term "sage" refers again to King Wen. "Movement" refers to the changes of the six lines. The text continues: "and observes their mutual connection and harmony, in order to carry out the distinctions of ritual." His commentary: When the six lines move and change, the trigrams of Heaven and Earth interact and become harmonious. "Heng" means communication or passage; the "Wenyan" section of the Book of Changes also says, "Heng means the gathering of good things," hence the phrase "observing their mutual connection and harmony." "Good gatherings are sufficient to conform to ritual," hence "in order to carry out the distinctions of ritual." The "Liyang" section of the Dai Dai Li Ji says: "The sage uses ritual to distinguish ranks." The "Zuo Zhuan" of the Spring and Autumn Annals says: "Ritual is practiced according to ranks."

繫辭焉以斷其吉凶是故謂之爻。注：辨吉凶者存乎辭，故繫辭焉以斷其吉凶，定之以吉凶，所以斷也。言天下之至嘖而不可惡也。注：惡讀為亞，亞，次也。至嘖無情，故不可次。言天下之至嘖而不可亂也。注：嘖當為動。亂，治也。至動故不可治。儗之而後言儀之而後動儗儀以成其變化。注：初辭儗之，問焉而以言，故儗之而後言。儀，度也，將舉事必先於此儀之，故儀之而後動。儗儀者，變化之所由出也，故以成其變化。

The text says: "Attach statements to determine its fortune or misfortune, thus it is called a line." Hui Dong's own commentary: Determining fortune or misfortune depends on the line statements, so attaching the text above to judge fortune or misfortune; the phrase "determine by fortune or misfortune" is precisely used for making decisions. The text says: "Speak of the world's utmost movement which cannot be considered evil." His own commentary: "Evil" is read as "ya," meaning "order." When utmost movement occurs, its nature has not yet manifested, so there is no way to establish order. The text says: "Speak of the world's utmost movement which cannot be confused." His own commentary: Here, "movement" is taken as "dong"; "confused" means "governed," and when the six lines are at their utmost movement, there is no way to govern them. The text says: "First simulate and then speak, first measure and then act, simulate and measure to bring about change." His own commentary: The "Xici" lower section says "initial statements are simulated," and also says "ask and then speak," so it is first simulating and then speaking. "Measure" means to consider carefully; before taking action, one must first consider carefully, so it is first considering and then acting. Simulating and measuring are the sources from which change arises, hence it is said "to bring about change."

疏：乾稱至者也○此虞義也。乾五為聖人，文王書經繫庖犧於九五，故謂庖犧也。下傳曰「探嘖索隱」，虞彼注云：「嘖初也。初隱未見，故探嘖。」《太玄》曰：「陰陽所以抽嘖。」嘖，情也，京氏訓同。易之屯，太玄凖為礥，初一曰「黃純於潛」，測曰「化在嘖也」，范望注云：「陽氣潛在地下，養萬物之根荄，故云化在嘖。」若然，嘖訓為情，乃情之未動者，故知嘖謂初。乾上坤下，以乾儗坤，故云自上儗下稱儗。

A commentary explains the self-annotation from "Qian" to "zhe ye." This is Yu Fan's view. The nine in the fifth position of Qian represents the position of the sage. When King Wen composed the line statements, he attached Fu Xi to the nine in the fifth, so the annotation refers to Fu Xi. The "Lower Transmission of the Great Treatise" says "probe, inquire, and seek the hidden," and Yu Fan's annotation on that passage says, "Zhe refers to the first line; the first line is hidden and not yet revealed, so it is called probe." The "Tai Xuan" says "yin and yang draw out zhe," and "zhe" refers to emotion. Jing Fang's explanation is the same. In the "Zun" hexagram of the "Zhou Yi," the "Tai Xuan" uses "guan" to correspond with it. The first line of "guan" says "yellow purity in concealment," and the divination statement says "transformation occurs in zhe." Fan Wang's annotation says, "Yang energy is concealed underground, nurturing the roots of all things, so it is called transformation in zhe." According to this, "zhe" is interpreted as emotion, referring to the state where emotion has not yet arisen, so we know that "zhe" refers to the first line. Heaven is above and Earth is below, using Heaven to compare with Earth, so it is said "from above, imitate and call it imitate."

易之大義上經終坎離，下經終既濟未濟，上繫終乾坤，下繫終六子，則上下經與上下繫相表裡。上經象陽，下經法陰，復為陽初，姤為陰初。六日七分之法，陽起中孚，陰起咸。乾元坤元，天地之心，為易之本，故上繫七爻起於中孚鳴鶴在陰，下繫十一爻起於咸憧憧往來。此傳發端，言聖人見天下之嘖，謂中孚咸也。

The great meaning of the Book of Changes is that the Upper Classic ends with the hexagrams Kan and Li, and the Lower Classic ends with Ji Ji and Wei Ji; the Upper Transmission of the Great Treatise ends with the hexagrams Qian and Kun, and the Lower Transmission ends with the six subsidiary hexagrams — this shows that the Upper and Lower Classics correspond with the Upper and Lower Transmissions as inner and outer aspects. The Upper Classic takes its imagery from Yang, while the Lower Classic takes its pattern from Yin; Fu is the beginning of Yang, and Gou is the beginning of Yin. According to the method of six days and seven parts of the hexagram energies, Yang begins from Zhong Fu, and Yin begins from Xian. Qian Yuan and Kun Yuan are the hearts of heaven and earth, and also the fundamental principles of the Book of Changes. Therefore, the seven line statements cited in the Upper Transmission of the Great Treatise begin with Zhong Fu Nine in the Second, "A crane in the shade," and the eleven line statements cited in the Lower Transmission begin with Xian Nine in the Fourth, "Coming and going in confusion." This beginning of the Great Treatise refers to the sage's observation of the ultimate phenomena in the world, which is specifically about the hexagrams Zhong Fu and Xian.

易彰往而察來而微顯闡幽，故儗諸其形容也。以乾儗坤，陰在地成形。地形有高下，故稱容。《周禮·函人》曰「凡為甲必先為容」，鄭眾注云：「容謂象式。」甲有大小長短，猶地形有高下，故云形容，謂陰在地成形者也。

The Yi Classic clarifies past events and discerns future ones, revealing the subtle and explaining the obscure, hence it says, "Compare with their forms and appearances." Using Qian (Heaven) to compare with Kun (Earth), the Yin energy on the ground takes form. The terrain has high and low places, so it is called "容" (containment). The Zhou Li · Kao Gong Ji · Han Ren says, "When making armor, one must first make the form," and Zheng Zhong's commentary explains, "Form refers to the pattern." Armor varies in size and length, just as the terrain varies in height and depth, so they are collectively called "form and appearance," which is what the commentary means by "Yin on the ground takes form."

○物宜至畫也○此虞義也。物宜為陽，陽即乾也。下傳云「遠取諸物」，乾為遠為物。象謂三才，在天成象，故象其物宜。日月在天成八卦象，謂天三爻，故云三才八卦在天也。以地兩之為六畫，故云庖犧重為六畫也。○重言至六爻○此虞義也。庖犧畫卦，文王書經傳，兩稱聖人，故知庖犧及文王也。上言象謂三才八卦之象，此言爻道有變動，故曰爻，知動謂六爻也。

From "From 'Suitable for Things' to 'Drawing'" this section is Yu Fan's view. "Suitable for Things" belongs to the Yang, and Yang is Qian. The "Great Treatise" says "taking from distant things," Qian is both distant and represents things. "Image" refers to the three elements, forming images in the heavens, so it says "image of suitable things." The sun and moon in the heavens form the images of the eight trigrams, referring to the three lines of heaven, so the commentary says "the three elements and eight trigrams are in the heavens." Then by overlapping the two lines of earth upon it, it becomes six lines, so the commentary says "Fu Xi overlapped them into six lines." From "Repetition" to "Six Lines" this section is also Yu Fan's view. Fu Xi drew the trigrams, King Wen wrote the classics and commentaries, and the two instances of "sage" refer to Fu Xi and King Wen respectively. The previous "image" refers to the image of the three elements and eight trigrams, but here it says the lines have movement, so it is called "line." Thus, "movement" refers to the six lines.

○六爻至於等○動謂六爻之動，則會通乃六爻發動揮變也。乾坤交而亨，天地交而萬物通也。亨者通，子夏義也。陰陽相應為嘉，故亨者嘉之會也。嘉屬五禮，嘉會禮通，故以行其等禮。鄭注《樂記》云：「等，階級也。」爻有等如禮之有階級，故曰等禮。《禮立言》者，《大戴記·立言》篇也。《春秋傳》者，昭十三年傳文。《晉語》曰「從其等禮也」，韋昭云：「從尊卑之等謂之禮。」是等禮之義也。

From "Six Lines" to "Yu Deng" section: "Motion" refers to the change of the six lines. Therefore, "communication" means the movement and change of the six lines. The union of Heaven and Earth leads to smoothness and communication, just as the "Commentary on the Hexagram of Tai" says, "Heaven and Earth communicate and all things become harmonious." Interpreting "Heng" as "communication" is the view of Zi Xia. The mutualsympathetic response of yin and yang is called "Jia," so the "Commentary on the Documents" says, "Heng means the meeting of Jia." "Jia" is one of the five types of rites: auspicious, ominous, military, guest, and Jia. When the rites of Jia are combined, the meaning of rites becomes clear, hence it is said, "to carry out the rites of order." Zheng Xuan's commentary on the "Record of Music" says, "Order means rank." The lines have order, just as rites have ranks, so it is called "rites of order." The phrase "Liji Lianyan" refers to the "Discourse on Establishing Words" from the "Da Dai Li Ji." The phrase "Chunqiu Zhuan" refers to the transmitted text of the thirteenth year of Duke Zhao. The "Guoyu · Jin Yu" says, "Following the rites of order," and Wei Zhao's commentary says, "Following the hierarchy of respect and humility is called rites." This is the meaning of "rites of order."

○惡讀至可次○惡讀為亞，荀義也。古惡亞字通，《說文》曰：「亞，丑也。」是亞即惡也。又云賈侍中以為次弟也，故《釋言》云：「亞，次也。」《尚書大傳》曰：「王升舟入水鼓鍾惡，觀臺惡，將舟惡。」鄭彼注云：「惡讀為亞，亞訓次，次猶仲也。」

From the section "from 'evil reading' to 'can be next'": reading "wu" as "ya" is the view of Xun Shuang. In ancient times, the characters "wu" and "ya" were used interchangeably. The "Shuo Wen Jie Zi" says: "ya means ugly." This shows that "ya" is equivalent to "wu." The "Shuo Wen" also mentions that Jia Shizhong (Jia Kui) considered "ya" to mean order or sequence, so the "Er Ya · Xie Yan" says: "ya means next." The "Shang Shu Da Zhuan" says: "the king ascended the boat into the water, struck the bells and sounded the drums, and the boat was next, and the platform was next, and the boat was next." Zheng Xuan's commentary on that passage says: "reading 'wu' as 'ya', 'ya' is interpreted as 'next', and 'next' is like the 'zhong' in the order of Bo and Zhong."

漢時有玉印曰周惡父印，識者以為條侯亞父。條侯為勃少子，故稱亞。魯文公子惡，衛臣有石惡，皆讀為亞，伯仲之稱也。《史記》盧綰孫他之封惡谷侯，《漢書》作亞，知惡亞同物，惡訓為次。京房曰：「嘖，情也。」賈逵注《左傳》曰：「嘖，至也。」至嘖無情，情之未動，如喜怒哀樂之未發，其道微妙，故不可次。儗之其形容，象其物宜，所以次之也。

In the Han dynasty, there was a jade seal inscribed with "Zhou E Fu Yin," and those who understood it believed it referred to Zhou Yafu, the Taohou. Taohou was the youngest son of Zhou Bo, hence the character "Ya" in his name. Lu Wen Gong had a son named "E," and a minister of the State of Wei named Shi E. These "E" characters were all pronounced "Ya," serving as terms of rank in a sequence. The "Records of the Grand Historian" records Lu Wan's grandson Lu Te being enfeoffed as the Duke of Egu, but the "Book of Han" writes it as "Yagu." This shows that "E" and "Ya" were originally the same character, and "E" can be interpreted as "secondary." Jing Fang said, "Zhe, that is emotion." Jia Kui's commentary on the "Zuo Zhuan" said, "Zhe, that is to reach." At the moment of zhe, emotion has not yet arisen, just as joy, anger, sorrow, and joy have not yet been expressed. The principle is subtle and profound, so it cannot be arranged in order. Only when "describing its appearance and matching it to its appropriate form" can it be given an order.

○嘖當至可治○嘖當為動，鄭義也。虞本作動，雲舊誤作嘖也。亂治，《釋詁》文。《論語》曰「予有亂十人」，馬融注云：「亂，治也。」六爻發揮變動不拘，故不可治。觀其會通以行其等禮，繋辭焉以斷其吉凶，所以治之也。故下繫云：「極天下之嘖者存乎卦，鼓天下之動者存乎辭。」

From "zhe dang" to "ke zhi" in this passage: changing "zhe" to "dong" is Zheng Xuan's opinion. Yu Fan's version originally reads "dong," and he says the old version mistakenly wrote it as "zhe." Interpreting "luan" as "zhi" comes from the "Er Ya · Xigǔ." The "Lun Yu" says "yu you luan shi ren," and Ma Rong's commentary states, "luan means zhi." Six lines are expressed and change without restriction, so it is said "ke zhi." However, "guan qi hui tong yi xing qi deng li, xi ci yan yi duan qi ji xiong" is the method used to regulate it. Therefore, the "Xi Ci Xia Zhuan" says, "ji tianxia zhe zhe zhe zhe xun hu gua, gu tianxia dong zhe zhe zhe xun hu ci."

○初辭至變化○初辭儗之，下繫文。問焉而以言，謂問於易而後言。以言者尚其辭，故儗之而後言。儀度，許慎義也。鄭注《尚書大傳》曰：「射王極之度也。射人將發矢必先於此儀之，發矢則必中於彼矣。君將出政亦先於朝廷度之，出則應於民心，射其象者也。」以易為度，先於此儀之而後舉事則動無不中，故儀之而後動。儗之儀之，變化從此而出，故以成其變化，通志成務之謂也。

From "Initial Words" to "Change": "Initial Words are compared" is a statement from the Lower Part of the Great Treatise. "Questioning and then speaking" means first consulting the Book of Changes and then expressing words; the Upper Part of the Great Treatise says "speaking is based on its words," so it is first comparison and then expression. Taking "yi" as "measure" is Xu Shen's opinion. Zheng Xuan's commentary on the Great Transmission of the Book of Documents says: "Archery is a model of the king's law and order. When the archer is about to release the arrow, he must first measure and adjust it properly, so that when he shoots, he can hit the target; similarly, when the king is about to issue decrees, he first considers and measures them in court, so that when he issues them, they will conform to the people's will—archery is taken as a symbol of this." Taking the Book of Changes as a standard, first measuring and considering before taking action, one's conduct will be in harmony with propriety, so it is said "measure and then act." Comparison and consideration lead to change, so it is said "thus achieving transformation," which is what the Great Treatise calls "communicating the aspirations of the world and accomplishing the affairs of the world."

鳴鶴在陰其子和之我有好爵吾與爾靡之。子曰：君子居其室。注：二變體復，君子謂復初。陰消入坤，艮為居，巽陽隱室，故居其室。出其言善則千里之外應之況其邇者乎。注：復初出震，震為出為言，元者善之長，故曰善。坤數十，震為百里，十之千里也。外謂震巽同聲，同聲者相應，故千里之外應之。邇謂坤，坤為順，二變順初，故況其邇者乎。

The text cites the line statement of the second line of the Zhongfu hexagram: "A crane calls in the shade, its young respond in harmony; I have a good cup of wine, I will share it with you." Hui Dong explains: the second line of Zhongfu changes to the Fu hexagram, so "the gentleman" refers to the initial line of Fu. The yin energy is exhausted and enters the Kun, and the upper trigram of Kun receives one yang to form Gen, which represents dwelling; the yang of Xun is hidden below like something hidden in a room, hence "dwelling in his room." The text continues: "If one's words are good, they will be responded to even from a thousand miles away, how much more so from nearby." Hui Dong's self-commentary: the initial line of Fu comes from Zhen, which represents going out and speech; the Wenyan of Qian says "the origin is the beginning of goodness," hence "good." The number of Kun is ten, and the Zhen hexagram says "shock over a hundred miles," and a hundred miles multiplied by ten is a thousand miles. "Outside" refers to Zhen and Xun having the same sound, and things with the same sound respond to each other, hence "responded to even from a thousand miles away." "Nearby" refers to Kun, which represents order, and the second line changing to conform to the initial line shows obedience, hence "how much more so from nearby."

居其室出其言不善則千里之外違之況其邇者乎。注：坤初為不善，消二成，弒父弒君，故千里之外違之，況其邇者乎。上繫首中孚，陽之始也，聖人慎其幾，故以善不善言之；下繫首咸，陰之始也，聖人知其化，故以屈信往來言之。

The text says: "He resides in his room, but speaks words that are not good, then even those a thousand miles away will rebel, how much more so those nearby." Hui Dong explains: The first line of the Earth (Kun) is considered not good, and the Yin declines to the second line to form the trigram Duan (Retreat) (the original text says "declines to the second line to form," but the name of the trigram is missing). Thus, there arises the calamity of a son killing his father and a minister killing his sovereign. Therefore, it says, "Even those a thousand miles away will rebel, how much more so those nearby." The line statements cited in the Upper Transmission of the Great Treatise begin with Zhongfu (Sincerity), which marks the beginning of Yang; the sage is cautious in the subtlest matters, hence using good and not good to establish his statements. The line statements cited in the Lower Transmission of the Great Treatise begin with Xian (Mutual Attraction), which marks the beginning of Yin; the sage understands its transformations, hence using the concepts of bending and stretching, coming and going to establish his statements.

言出乎身加乎民。注：震為出為言，坤為身為民也。行發乎邇見乎遠。注：震為行，坤為邇，乾為遠，兌為見，謂二發應五則千里之外，故行發乎邇見乎遠也。言行君子之樞機樞機之發榮辱之主也。注：震為春門，故為樞；又為動，故為機。陽息為榮，陰消為辱，震為主，故榮辱之主。言行君子之所以動天地也可不慎乎。注：巽以風動天，震以雷動地，艮為慎，故可不慎乎。易曰：正其始，萬物理。君子慎始，差以毫釐，繆以千里。此之謂也。

The text says: "Speech comes from the body and affects the people." Hui Dong's commentary: Zhen represents speech and movement, Kun represents the body and the people. The text says: "Actions originate from near and are seen from afar." His commentary: Zhen represents movement, Kun represents nearness, Qian represents distance, and Dui represents seeing; this refers to the second line being activated and corresponding with the fifth line, thus having an effect that reaches thousands of miles away, hence saying "actions originate from near and are seen from afar." The text says: "Speech and action are the key points of a gentleman; the release of these key points determines honor and disgrace." His commentary: Zhen represents the gate of spring, hence the door hinge; Zhen also represents movement, hence the crossbow mechanism. Yang generating vitality is honor, Yin retreating is disgrace, and Zhen is the main factor, hence saying "determines honor and disgrace." The text says: "Speech and action are what a gentleman uses to move heaven and earth; can we not be cautious?" His commentary: Xun uses wind to move heaven, Zhen uses thunder to move earth, Gen represents caution, hence saying "can we not be cautious?" The lost text of the Book of Changes says: "Correct the beginning, and all things will be in order; a gentleman is cautious at the beginning, a slight deviation at the start leads to a great error in the end." This is exactly the meaning being explained.