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

疏：二變至其室○君子謂陽，中孚二失位變體復，故君子謂復初。復自坤來，陰消剝上入坤，剝艮為居。坤初巽爻，陽復巽初，巽陽隱室，故居其室，言微陽應卦中孚時也。○復初至者乎○復之初震也，故震為出為言。復初元也，元者善之長也，故出其言善。坤數十以下，虞義也。天九地十，故坤數十。震驚百里，十之故千里。巽反震故言外，震雷巽風，同聲相應，故千里之外應之。坤為近，故邇謂二，變體坤而順於初，故況其邇者乎。

The commentary explains the passage from "two changes" to "his room." "The gentleman" refers to a yang line; the second line of Zhongfu is in a yin position and is not in the correct place, so after changing it becomes the structure of Fu卦. Therefore, "the gentleman" refers to the first line of Fu卦. Fu卦 comes from Kun卦: yin is reduced to Bo卦, and the upper line of Bo卦 returns to Kun卦. Bo has the structure of Gen卦, which represents dwelling. The initial position of Kun卦 originally had the line of Xun卦; when yang returns, it dwells in the initial position of Xun, and the yang is hidden in the room, so it is said "dwelling in his room," referring to this slight yang and its correspondence with Zhongfu at that time. From "Fu initial" to "how?" this part: the initial line of Fu卦 is Zhen卦, so Zhen represents thunder and speech. The initial line of Fu卦 is "Yuan," and "Yuan is the beginning of goodness," so it is said "speaking good words." "Kun's number is ten" is the view of Yu Fan: the number of heaven is nine, the number of earth is ten, so the number of Kun is ten; the Zhen卦 says "thunder shocks a hundred miles," ten times a hundred miles is a thousand miles. Xun and Zhen are directly opposite, so it is called "outside"; Zhen is thunder and Xun is wind, they respond to each other with the same sound, so "responding from a thousand miles away." Kun represents nearness, so "near" refers to the second line; the second line changes into the structure of Kun, which follows the initial line, so it is said "and even the near ones."

○坤初至言之○《文言》曰「積不善之家必有餘殃」，虞彼注云「坤積不善」，故知坤初為不善，謂遘時也。遘消二成，艮子弒父，至三成否，坤臣弒君，故千里之外違之，況其邇者乎。陽稱幾，慎其幾謂隱惡而揚善，辯之早也；陰稱化，知其化謂窮神知化，德之盛也。《淮南·齊俗》曰「唯聖人知其化」，高誘注云：「其化視陰入陽，從陽入陰，唯聖人知之也。」

From "Kun Initial" to "Speaking of It" section: The "Wenyan" of the "Kun" hexagram says, "A family accumulating evil deeds will surely suffer residual calamities." Yu Fan's commentary on that passage states, "Kun represents the accumulation of evil deeds," so it is known that the first line of Kun is evil, referring to the time of Gou. When Gou's yin wanes to the second line, it becomes Duan, which has the structure of Gen (Mountain), Gen representing the young male, thus there is an image of a son killing his father. When it wanes further to the third line, it becomes Pǐ, which has the structure of Kun, Kun representing the subject, thus there is an image of a subject killing his sovereign. Therefore, it is said, "Even a thousand miles away, one will disobey, how much more so in close proximity." Yang is called "ji" (a subtle sign), "being cautious about ji" means concealing evil and promoting good, which allows for early discernment. Yin is called "hua" (transformation), "knowing its hua" means comprehending the subtle workings of the Dao, which is the highest virtue. The "Qisuxun" in the "Huainanzi" says, "Only the sage knows the transformation." Gao You's commentary states, "The so-called transformation refers to observing yin entering yang and yang entering yin; only the sage can comprehend this."

○震為至遠也○此虞義也。陽自下升而臨坤，故加乎民。二發應五據中孚，二五相應，言言出乎身，行言發乎邇者，《大戴禮·曾子疾病》篇曰：「言不遠身，言之主也；行不遠身，行之本也。」是其義也。

From "Zhen represents" to "far away": This is Yu Fan's interpretation. Yang rises from below and approaches Kun, hence it is said "added to the people." The second line moves and corresponds with the fifth line, referring to Zhongfu hexagram, where the second and fifth lines correspond properly. The text says "emitted from the body" in terms of speech, and "arising nearby" in terms of action. The "Dai Dai Li Ji · Zeng Zi Ji Bing" states: "Speech not departing from oneself is the master of speech; action not departing from oneself is the root of action." This is exactly the meaning.

○震為至之主○鄭注云：「樞，戶樞也。機，弩牙也。」震為卯，卯為開門，故為樞。鄭注《大學》曰：「機發動所由。」震為動，故為機。此荀義也，荀以艮為門，今不用也。乾陽息卦，乾初積善有餘慶，故陽息為榮；坤陰消卦，坤初積不善有餘殃，故陰消為辱。震主器，故榮辱之主。

From "Zhen" to "Zhi Zhu" section: Zheng Xuan's commentary says: "Chu is the door axle, Ji is the trigger of a crossbow." Zhen corresponds to Mao in the twelve earthly branches, and Mao is the time of opening the door, so Zhen is Chu. In his commentary on the Great Learning, Zheng Xuan says: "Ji is the place from which action originates." Since Zhen is active, it is Ji. This is Xun Shuang's view; Xun Shuang also regarded Gen as the door, but Hui Dong does not adopt this here. Qian is the trigram of yang's growth, and the first line of Qian accumulates good deeds with surplus blessings, so yang's growth is honor. Kun is the trigram of yin's decline, and the first line of Kun accumulates evil deeds with surplus misfortune, so yin's decline is disgrace. Zhen is the master of ancestral temples and ritual vessels, so it is said "the master of honor and disgrace."

○巽以至謂也○巽為風，乾為天，巽伏乾初，故以風動天；震為雷，坤為地，震伏坤初，故以雷動地。此上虞義也。虞唯以五體巽為風動天，今不用也。《呂氏春秋》曰：「今室閉戶牖，動天地一室也。」言一室修德可以動天地。中孚互艮，艮為慎，故可不慎乎。易曰以下，十翼之逸文。始謂初也，正陽在下為聖人，故正其始，萬物理。陽息則正謂復初，陰消則不正謂遘初，故君子慎始。毫釐謂纖介也，不正在纖介之間而違之在千里之外，故云繆以千里也。

From "Xun Yi" to "Wei Ye" in this passage: Xun represents wind, Qian represents heaven, and Xun is hidden in the first position of Qian, so it is said "wind moves heaven"; Zhen represents thunder, Kun represents earth, and Zhen is hidden in the first position of Kun, so it is said "thunder moves earth." This is Yu Fan's view. Yu Fan used only the fifth line of Xun to explain wind moving heaven, but Hui Dong does not adopt this approach. The "Lüshi Chunqiu" says: "If you close the doors and windows of a single room, the movement of heaven and earth would not exceed this room." The meaning is that cultivating virtue within a single room is sufficient to move heaven and earth. The mutual hexagrams of Zhongfū contain Gen, which represents caution, so it is said "can we not be cautious?" The text "Yi Yu" below is an excerpt from the "Ten Wings." "Shi" refers to the first line. A pure yang line in the lower position is the sage, so it is said "correcting the beginning, all things receive their proper order." Yang rising at the time of correctness refers to the first line of Fu卦; yin declining at the time of incorrectness refers to the first line of Gou卦, so it is said "the gentleman is cautious at the beginning." "Hao Li" refers to the most minute details: incorrectness is only in the smallest things, yet deviation is far away in thousands of miles, so it is said "a small error leads to a great mistake."

《參同契》述此義云：「君子居其室，出其言善則千里之外應之。」謂萬乘之主處九重之位，發號出令，順陰陽節藏器，俟時勿違卦月，謹候日辰，審察消息。纖介不正，悔吝為賊，二至改度，乖錯委曲，隆冬大暑，盛夏霜雪，二分縱橫，不應漏刻，水旱相伐，風雨不節，蝗蟲湧沸，群異旁出。言卦氣不效也。董子亦云：「君人者國之元，發言動作萬物之樞機。樞機之發，榮辱之端，失之毫釐，駟不及追，故為人君者謹本詳始，敬小慎微。」皆發明此傳之義也。

The Zhou Changes (I Ching) Treatise on the Combination of the Three is explaining this point, saying: "A gentleman resides in his room, and if his words are good, then they will be responded to even a thousand miles away." This means that a ruler of a country with a million chariots, living in the inner palace, should issue commands in accordance with the measure of yin and yang, store up his instruments and treasures, wait for the right time without violating the month associated with the hexagram. He should be cautious in observing the day branch and carefully examine the waxing and waning of yin and yang. If there is the slightest deviation, regret and hardship will become calamities: the measure of the solstices will change, the seasons will be out of order, with severe heat in the depths of winter and frost and snow in the height of summer; at the equinoxes, day and night will be out of sequence, and the water clock will not measure accurately; floods and droughts will occur together, winds and rains will not follow the proper seasons, locusts will swarm, and various strange phenomena will arise. These are all signs that the hexagram's energy is not being fulfilled. Dong Zhongshu also said: "The sovereign is the head of the country; his words and actions are the pivot of all things. When the pivot is set in motion, it is the beginning of honor or disgrace. A deviation of even a hair's breadth cannot be corrected by a fast carriage with four horses, so the sovereign must be careful in the fundamentals and thorough in the beginning, respectful of small matters, and cautious in subtle things." All of these are elaborating on the meaning of this passage from the Great Treatise.

同人先號咷而後笑。子曰：君子之道，或出或處，或默或語。注：乾為道為君子，故稱君子之道。同人反師，震為出為語，坤為默，巽為處，故或出或處或默或語也。二人同心其利斷金。注：乾為人，二人謂二五，坎為心，巽為同，故二人同心。巽為利，乾為金，以離斷金，故其利斷金。同心之言其臭如蘭。注：臭，氣也。蘭，香草。震為言，巽為蘭，離日燥之，故其臭如蘭。二五同姓，故言臭。《春秋傳》曰：「闢諸草木，吾臭味也。」

The text cites the "Nine in the Fifth" line statement from the hexagram "Tong Ren": "Tong Ren first wails and then laughs. The Master said: The Way of the gentleman is to go out or stay, to be silent or speak." Hui Dong explains: Qian represents the Way and the gentleman, hence it is called "the Way of the gentleman." The hexagram Tong Ren is opposite to the hexagram Shi: Shi has Zhen, which represents going out and speaking; Shi has Kun, which represents silence; the second line of Shi forms the mutual relationship with Xun, which represents staying, hence it says "to go out or stay, to be silent or speak." The text says: "Two hearts in harmony, their power can cut through metal." The self-commentary explains: Qian represents people, "two people" refers to the second line and the fifth line; Kan represents the heart, Xun represents harmony, hence it says "two hearts in harmony." Xun represents benefit, Qian represents metal, using Li fire to cut through metal, hence it says "their power can cut through metal." The text says: "Words of harmony, their scent is like orchid." The self-commentary explains: "Scent" refers to smell, "orchid" is a fragrant plant. Zhen represents speech, Xun represents orchid, Li fire dries it and spreads its fragrance, hence it says "their scent is like orchid." The second line and the fifth line share the same surname, hence "scent" is used. The "Spring and Autumn Zuo Zhuan" says: "Like plants and trees, we share the same scent."

疏：乾為至語也○此虞義也。同人卦辭曰「利君子貞」，注云「君子謂二五」，二五得正，乾為道為君子，故云君子之道。虞注同人云「旁通師卦」，而稱反師者，否泰反其類，亦得言反也。同人反師，師震為出為語。《鬼谷子》曰：「捭之者，開也，言也，陽也；闔之者，閉也，默也，陰也。」故坤為默。二體巽為處，巽陽藏室，故為處也。

The commentary explains the self-commentary from "Qian represents" to "speech" in this passage. This is Yu Fan's view. The Hexagram Statement of "Tongren" says "favorable for the gentleman to be steadfast." Hui Dong's annotation says "the gentleman refers to the second line and the fifth line." Both the second and fifth lines are in the correct position. Qian represents the Way and the gentleman, so it is called "the Way of the gentleman." Yu Fan's annotation of "Tongren" says it "communicates with the Shī hexagram." Here it says "reverse Shī," because Pi and Tai are opposites, and communication can also be called "reverse." "Tongren" reversed becomes "Shī." The Shī hexagram has Zhen, which represents going out and speech. The "Guiguzi" says: "Bai means opening, speech, and yang; He means closing, silence, and yin." Therefore, Kun represents silence. The second line of the Shī hexagram forms the mutual relationship of Xun, which represents dwelling. The yang of Xun is hidden within, so it is called "dwelling."

○乾為至斷金○卦名同人，同人體乾，故乾為人。五正應二，故二人謂二五。坎為心，巽為同，二五同性，同性則同德，同德則同心，故二人同心。巽近利市，故為利。乾為金，二體離，以離火斷金，故其利斷金。此虞義也。虞以二人為夫婦，震為夫，巽為婦，今不用也。

From "Qian" to "Cutting Through Metal": The hexagram is called "Tong Ren" (Union). The upper trigram is Qian (Heaven), so Qian represents people. The fifth line corresponds to the second line, so "two people" refers to lines two and five. Kan (Water) represents the heart, and Xun (Wind) represents harmony; since lines two and five are of the same nature, they share the same virtue, thus being in harmony, which is why it is said "two people with the same heart." The "Sayings on the Trigrams" state that Xun brings profit threefold, so Xun represents benefit. Qian represents metal, and the trigram formed by the second line is Li (Fire), using fire to cut through metal, hence "its benefit cuts through metal." This is Yu Fan's interpretation. Yu Fan also regarded "two people" as husband and wife, with Zhen (Thunder) as the husband and Xun as the wife, but Hui Dong did not adopt this view.

○臭氣至味也○《說卦》曰「巽為臭」，虞彼注云：「臭，氣也。風至知氣，巽二入艮鼻，故為臭。」引此傳為證，故知臭氣指巽也。《詩·溱洧》曰「方秉蕑兮」，毛傳云：「蕑，蘭也。」陸璣疏云：「蕑即蘭，香草也。」《荀子·宥坐》篇曰：「芷蘭生於深林，非以無人而不芳。」故云蘭香草。巽柔爻為草，又為臭，故為蘭。燥萬物者莫熯乎火，離日燥之，芳臭發越，故其臭如蘭。此上虞義也。

From "smell" to "flavor" this passage: The "Zhouyi Commentary on the Hexagrams" says "Xun represents smell." Yu Fan's commentary refers to this passage, saying, "Smell is gas; when the wind blows, one knows the scent. The second line of Xun enters Gen, and Gen represents the nose, so Xun represents smell." He cites this passage from the "Great Treatise" as evidence, thus knowing that "smell" refers to Xun. The "Book of Songs, Zheng Wind, Zhen Wei" says "I hold the orchid," and the Mao Commentary explains, "Jian is the orchid." Lu Ji's "Commentary on the Flora, Fauna, Birds, Animals, Insects, and Fish in the Book of Songs" says, "Jian is the orchid, a fragrant herb." The "Xunzi, Youzuo" chapter says, "Chihlan grows in deep forests, and does not cease to emit its fragrance even if no one is there to admire it." Thus the commentary says, "Orchid is a fragrant herb." Xun's flexible line represents grass, and Xun also represents smell, so Xun represents orchid. The "Zhouyi Commentary on the Hexagrams" says, "Nothing dries things more than fire." The sun of Li dries them, and the fragrance spreads, so it is said, "Its smell is like orchid." All of this is Yu Fan's view.

同人天在上，火炎上，其性同，故二五同姓。《春秋傳》者，襄二十二年傳文，彼鄭公孫僑對晉君語。晉鄭同姓，故云闢諸草木吾臭味也。同姓則同德，同德合義，異德合姓，二五同姓，合義不合姓，故比諸臭味也。

The卦 of Tongren has the trigram Qian (Heaven) above and the trigram Li (Fire) below. Since both Qian and Li have an upward-moving nature, they share the same characteristics. Therefore, the Second Line and the Fifth Line are said to be 「of the same surname」. The reference to the Spring and Autumn Annals is from the transmission of the twenty-second year of Duke Xiang, which is a reply by Zheng's Zi Chang (Gongsun Qiao) to the ruler of Jin. Since Jin and Zheng were originally of the same surname, it is said 「just as plants and trees, we share the same fragrance.」 Being of the same surname implies sharing the same virtue, and the harmony between those of the same virtue is based on righteousness, while the harmony between those of different virtues is based on surname. Since the Second Line and the Fifth Line are of the same surname, their harmony is based on righteousness rather than merely on surname, hence the analogy with fragrance is used.

初六藉用白茅無咎。注：其初難知，陰又失正，故獨舉初六。子曰：苟錯諸地而可矣，藉之用茅，何咎之有，慎之至也。注：苟，或。錯，置也。頤坤為地，故苟錯諸地。初為四藉，與四易位，故藉之用茅，何咎之有。頤艮為慎，坤為至，故慎之至也。夫茅之為物薄而用可重也。注：陰道柔賤，故薄。香絜可貴，故可重。慎斯術也以往其無所失矣。注：術，道也。乾為道，初往四下體成乾，故慎斯術也。以往得位故無所失矣。

The text cites the "First Line" statement of the hexagram "Great Excess": "Initial Six, using white reeds as a mat, there is no blame." Hui Dong explains: The "Great Treatise" says "At the beginning, it is difficult to know," and even more so for this line, which is a yin line in a yang position and thus not in the correct place. Therefore, it specially marks the title "Initial Six." The text says: "The Master said: If placing it on the ground is sufficient, using reeds as a mat, how could there be blame? This is the utmost caution." Hui Dong explains: "Gu" means perhaps, "cuo" means to place. "Great Excess" is related to "Contemplation," which contains "Kun," representing earth. Therefore, it says "perhaps placing it on the ground." The first line serves as a support for the fourth line, and they exchange positions, hence "using reeds as a mat, how could there be blame?" "Contemplation" contains "Gen," representing caution, and "Kun" represents the utmost, hence "the utmost caution." The text continues: "The reed is a thin plant, yet its use is of great importance." Hui Dong explains: Yin is soft, weak, and lowly, hence "thin"; reeds are fragrant and clean, hence "of great importance." The text says: "If one carefully follows this way, there will be nothing lost." Hui Dong explains: "Shu" means the way, and "Qian" represents the way. The first line moves to the fourth position, and the lower trigram becomes "Qian," hence "carefully follow this way." By moving in this way, each line is in its proper position, hence "nothing is lost."

疏：其初至初六○此虞義也。其初難知陰陽之微，故難知。六居初為失位。上繫七爻，下繫十一爻，獨此舉初六者，言當辯之早也。○苟或至至也○初在下，故言地。旁通頤，頤坤為地，錯諸地則安，故苟錯諸地而可矣。此上虞義也。初以柔藉四，故初為四藉。初四失正，與四易位則無咎，故藉之用茅何咎之有。頤艮為慎。○坤為至君子○慎始初變之正，故慎之至也。

The commentary explains the passage from "its beginning" to "Six at the beginning." This is Yu Fan's view. The phrase "its beginning is difficult to know" refers to the fact that the first line's yin and yang image is subtle and obscure, hence difficult to understand. The six at the beginning is a yin line in the first position, which is not in the correct place. The Upper Great Treatise cites seven line statements, and the Lower Great Treatise cites eleven line statements, but this particular line specifically mentions the title "Six at the beginning," which is meant to emphasize the importance of distinguishing early on. From "if any" to "to the end": since the first line is at the very bottom, it is said "earth." The Great Overcoming hexagram is related to the颐 hexagram, which contains the Kun hexagram, and Kun represents earth; placing it on the earth makes it stable, hence it is said "perhaps placing it on the earth is also acceptable." This is Yu Fan's view. The first line, being a flexible and yielding line, supports the fourth line, hence it is said "the first line supports the fourth." Both the first and fourth lines are not in the correct place, but if they exchange positions, there will be no fault, hence it is said "using reed grass for support, how could there be fault?" The颐 hexagram also contains the Gen hexagram, and Gen represents caution. From "Kun represents" to "the gentleman": being cautious at the beginning makes the first line become correct, hence it is said "caution to the utmost."

○陰道至可重○此虞義也。陰為柔為賤，故陰道柔賤。用以藉四，與四易位則可以薦鬼神，羞王公，故云香絜可貴也。○術道至失矣○《說文》曰：「術，邑中道也。」故云術道也。艮為慎，初往居四，四來居初，則下體成乾，故云慎斯術也。以往陰陽得位，故云其無所失矣。

○ From "Yin Channel" to "Can Be Repeated": This is Yu Fan's view. Yin represents softness and low status, so it is said "Yin Channel is soft and lowly." Using it to complement the fourth line, and exchanging positions with the fourth line, it can be used to present to ghosts and gods and to offer to princes and dukes, so it is said "fragrant and clean, and can be esteemed." ○ From "Skill and Dao" to "Has Been Lost": The "Shuo Wen Jie Zi" says: "Skill is the road within a city." Therefore, the commentary says "skill is the same as Dao." Geng represents caution; the first line moves to the fourth position, and the fourth line descends to the first position, making the lower trigram Qian, so it is said "caution in this skill." Thus moving, yin and yang each occupy their proper positions, so it is said "there is nothing lost."

勞嗛君子有終吉。子曰：勞而不伐，有功而不置，厚之至也。注：坎為勞，五多功。置當為德，乾為德。以上之貴下居三賤，故勞而不伐，有功而不德。艮為厚，坤為至，故厚之至也。語以其功下人者也。注：震為語，五多功，下居三，故以其功下人者也。

The text cites the line statement of the "Gentle" hexagram's nine in the third: "To labor humbly, the gentleman has a favorable outcome. The Master said: To labor without boasting, to have merit without claiming it as virtue, this is the highest degree of sincerity." ("Qian" is the common version of "Qian.") Hui Dong's own commentary says: the mutual relations of the third line form Kan, which represents labor; the "Great Treatise" below says "five lines have much merit." "De" should be read as "de," which is represented by Qian. Since nine at the top is noble and occupies the third line, which is humble, it is said "to labor without self-praise, to have merit without considering it as virtue." The third line forms Gen, which represents thickness, and its response line is Kun, which represents the highest degree, hence "the highest degree of thickness." The text says: "To speak of giving one's merit to others." Hui Dong's own commentary says: Zhen represents speech; five lines have much merit, yet it is placed in the third position, hence "to give one's merit to others."

德言盛禮言恭嗛也者致恭以存其位者也。注：乾為盛德，旁通履，履者禮也。嗛以制禮，三從上來體坎，坎折坤體，故恭。震為言，故德言盛禮言恭。上無位，知存而不知亡，降之三得位，故致恭以存其位者也。

The text says: "Deed speaks of abundance, ritual speaks of respect; 'humility' refers to showing respect in order to maintain one's position." Hui Dong's commentary explains: Qian represents great virtue; the卦 of Humility is related to the卦 of Footwear, and Footwear represents ritual. The "Great Treatise" below says, "Humility regulates ritual." The third line, from top to bottom, forms the mutual relations of Kan, which is broken and reduces the body of Kun, forming the posture of bowing, hence it is called "respect." The third line also forms Zhen, which represents speech, so it is said, "Deed speaks of abundance, ritual speaks of respect." The upper ninth line has a yang element in a yin position and lacks a real position; it only knows of "existence" and does not know of "non-existence." When it descends to the third position, it attains the correct position, hence it is said, "showing respect in order to maintain one's position."

疏：坎為至至也○此虞鄭義也。三互坎，坎勞卦，故為勞。上據五，故五多功。置，古文德，字從直心，傳寫訛為置，故云置當為德。上本乾，故乾為德。上九貴而無位，三多凶，貴賤之等，故云以上之貴下居三賤。三體艮，艮為厚，應在坤，坤為至，故厚之至也。○震為至者也○此虞義也。三自上降，故曰下人。

The commentary explains the self-commentary from "Kan represents" to "to it." This is the view of Yu Fan and Zheng Xuan. The third line forms the mutual trigram of Kan. The "Sayings on the Trigrams" refer to Kan as the "Toil Trigram," so it is called toil. The top line is above the fifth line, so it is said "the fifth line has many achievements." "Zhi" is an ancient form of "de," the character consisting of "zhi" and "xin," but was mistakenly copied as "zhi," so it is said "zhi should be de." The top line originally belongs to Qian, so Qian represents de. The top line is noble but lacks a real position, while the third line is "full of misfortune," thus representing the distinction between nobility and lowliness, so it is said "the noble top line resides below the humble third line." The third line forms the trigram Gen, Gen represents thickness; its responding line is Kun, Kun represents utmost, so it is said "thickness to the utmost." From "Zhen represents" to "is it" this part: this is Yu Fan's view. The third line descends from a higher position, so it is said "descends to the lower position."

○乾為至者也○乾三積善成德，虞注下繋云「盛德乾三」，故乾為盛德。嗛以制禮，下繫文，虞彼注云：「陰稱禮，嗛三以一陽制五陰，萬民服，故以制禮。」《鴻範》曰「貌曰恭」，三從上來互體坎，坎折坤體，磬折之容，故云恭。三互震為言，故德言盛禮言恭也。乾上以陽居陰，故無位。陽為存，陰為亡，上知存而不知亡，之三得位謂以陽居陽，故致恭以存其位者也。

From "Qian represents" to "so it is called" this passage: The third line of Qian accumulates goodness to form virtue, and Yu Fan's commentary on the lower part of the Great Treatise says "abundant virtue refers to the third line of Qian," so Qian represents abundant virtue. "Humility governs ritual" is a saying from the lower part of the Great Treatise. Yu Fan's commentary on that passage says: "Yin refers to ritual; the third line of the Humble卦 uses one yang to govern five yins, and the people all submit, so it can govern ritual." The Book of Documents, Hongfan, says "appearance is called respectful," and the virtue of appearance is respect; the third line moves downward from above, and its interacting lines form Kan, which breaks and reduces the body of Kun, which is exactly the posture of bending forward like a磬 and bowing, so it is called "respectful." The third line's interacting lines also include Zhen, which represents speech, so it is said "virtue is spoken with abundance, and ritual is expressed with respect." The top line of Qian is a yang in a yin position, so it is said "without position." Yang represents existence, yin represents non-existence; the top line only knows existence and does not know non-existence. When it descends to the third position, it attains the correct position, which is a yang line in a yang position, so it is said "showing respect to maintain its position."

忼龍有悔。子曰：貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。注：義具文言傳。不出戶庭無咎。子曰：亂之所生也，則言語以為階。注：節本泰卦，坤為亂，震為生為言語，坤稱階，故亂之所生則言語為之階也。君不密則失臣臣不密則失身。注：泰乾為君，坤為臣為閉，故稱密。乾三之坤五，君臣毀賊，故君不密則失臣。坤五之乾三，坤體毀壞，故臣不密則失身。坤為身也。

The text cites the line statement of the Upper Nine of the Qian hexagram: "The dragon is restless and has regret. The Master said: 'Being esteemed but without position, lofty but without people, the virtuous person is in a lower position without support, thus movement brings regret.'" Hui Dong's own commentary says: the meaning of this line has already been explained in the Wenyan transmission. The text cites the line statement of the Jie hexagram's Initial Nine: "Not going out of the gate or courtyard, no blame. The Master said: 'Disorder arises from speech.'" Hui Dong's own commentary says: the Jie hexagram originates from the Tai hexagram. The坤 represents disorder, the Zhen represents generation and speech, and the坤 is also called a step. Therefore, the emergence of disorder begins with speech. The text says: "If the ruler is not cautious, he loses his ministers; if the minister is not cautious, he loses himself." Hui Dong's own commentary says: in the Tai hexagram, the Qian represents the ruler, the坤 represents the minister and closure, so it is called "cautious." The third line of Qian moves to the fifth line of坤, thus damaging the relationship between ruler and minister, hence "if the ruler is not cautious, he loses his ministers"; the fifth line of坤 moves to the third line of Qian, thus damaging the坤 structure, hence "if the minister is not cautious, he loses himself"—the坤 represents the body.

幾事不密則害成。注：幾，初也。二已變成坤，坤為事。初不密，動體剝，故幾事不密。初辭擬之，卒成之終，故害成也。是以君子慎密而不出也。注：君子謂初。二動坤為密，故君子慎密。初利居貞，故不出也。

The text says: "If things are not kept secret, harm will result." Hui Dong's commentary explains: "Ji" refers to the first line. The second line has changed into the hexagram of K'un, which represents affairs. The first line is unable to keep secrets, and once it moves, it forms the structure of the hexagram of Bao, hence it is said "if things are not kept secret." The "Great Treatise" (Xici) states "the initial words are like the beginning, and the final outcome is formed," thus the calamity is set in motion. The text continues: "Therefore, the gentleman is cautious and does not act rashly." Hui Dong's commentary explains: "The gentleman" refers to the first line. The second line moving forms the hexagram of K'un, which represents secrecy, hence it is said "the gentleman is cautious and keeps secrets." The hexagram "Jie" (Moderation) has its first line favorable for staying in the correct position and maintaining sincerity, hence it is said "does not act rashly."

疏：節本至階也○此虞義也。節泰三之五，故云節本泰卦。坤反君道，故為亂。震春為生，震善鳴，故為言語。坤土，故為階也。○泰乾至身也○此虞義也。乾以君之，故乾為君。陰臣道，故坤為臣。鄭注云：「密，靜也。」坤靜也翕，又為闔戶，故為閉，退藏於密，故為密也。三之五乾坤體壞，故君臣毀賊；五之乾坤體壞，故失身，坤躬為身也。

The commentary explains the passage from "Jie Ben" to "Jie Ye". This is Yu Fan's view. The Jie hexagram is formed when the third line of the Tai hexagram moves to the fifth position, so it is said "Jie Ben Zi Tai". The Earthly element is opposite to the ruler's way, so it represents disorder. The Zhen trigram represents spring and the birth of all things, so it signifies generation; Zhen is also good at making sounds, so it signifies speech. The Earthly element is soil, so it signifies a step. From "Tai Qian" to "Shen Ye": this is also Yu Fan's view. Qian represents the ruler governing the world, so Qian is the ruler; Yin represents the minister's way, so Kun is the minister. Zheng Xuan explains: "Mi means stillness." The "Great Treatise" says "when it is still, it is harmonious," and Kun also represents closing the door, so it signifies closure. The "Great Treatise" also says "retreating into stillness," so Kun signifies Mi. When the third line moves to the fifth position, the bodies of Qian and Kun are both destroyed, so it is said that the ruler and minister are injured; when the fifth line moves to Qian's third position, the bodies of Qian and Kun are also destroyed, so it is said "losing the body" — Kun represents the body, hence it signifies the body.

○幾初至成也○鄭注云：「幾，微也。」幾者動之微，故幾謂初。二失位變互坤，臣道知事，故坤為事。初利居貞，動體剝，故幾事不密。初辭擬之，卒成之，終坤為害，故害成，此兼虞義也。○君子至出也○此虞義也。初得位，故君子謂初。二動互坤，坤為密，艮為慎，故君子慎密。初利居貞而應四，故不出也。

From "a beginning" to "completion": Zheng Xuan explains, "a beginning is subtle and hidden." "A beginning" refers to the first line, as it is the subtle and dynamic starting point. The second line is out of its proper position and changes, forming the trigram坤 (Earth), which represents affairs. The first line is favorable for maintaining proper position and uprightness, but once it moves, it forms the structure of the hexagram 剥 (Splitting), hence the saying "a beginning is not kept secret." The "Great Treatise" states, "the initial words are imitated, and eventually completed." In the end, the trigram坤 becomes harmful, leading to calamity. This explanation incorporates Yu Fan's view. From "the gentleman" to "emergence": this is Yu Fan's interpretation. The first line is in its proper position, so "the gentleman" refers to the first line. The second line moves, forming the trigram坤, which represents secrecy, and 艮 (Mountain) represents caution, hence "the gentleman is cautious and secretive." The first line is favorable for maintaining proper position and uprightness and corresponds with the fourth line, hence "does not emerge."

子曰為易者其知盜乎。注：為易者謂文王。否上之二成困，三暴嫚以陰乘陽，二變入宮為萃，五之二奪之成解，坎為盜，故為易者其知盜乎。易曰負且乘致寇至負也者小人之事也。注：陰稱小人，坤為事，以賤倍貴，違禮悖義，故小人之事也。乘也者君子之器也。注：君子謂五。器，坤也。坤為大轝，故乘君子之器。

The text says: "Zi said: Does the person who studies the Book of Changes understand thieves?" Hui Dong's own commentary says: "The person who studies the Book of Changes" refers to King Wen. The top line of the Qian hexagram moves to the second position to form the Gen hexagram. The third line of Gen is tyrannical towards the lower and disrespectful towards the upper, and also uses a yin and soft line to overpower a yang and strong line. The second line changes to form the Cui hexagram, which has the image of entering the palace. The fifth line of Cui moves to the second position to take over, forming the Jie hexagram. Jie has the body of Kan, which represents thieves. Therefore, it is said, "The person who studies the Book of Changes probably understands the principles of thieves." The text also says: "Carrying and riding, leading to the arrival of thieves." "Carrying" refers to the actions of a petty person. Yin is called a petty person, and坤 represents affairs. Using one's low status to abandon respect for the superior, violating propriety and contradicting righteousness, thus it is called the behavior of a petty person. The text also says: "Riding refers to the tool of a gentleman." The commentary says: "Gentleman" refers to the fifth line; "tool" is坤, which represents a large chariot. Therefore, it is said, "riding the tool of a gentleman."

小人而乘君子之器盜思奪之矣。注：小人謂三，既違禮倍五，復乘其車，五來之二成坎，坎為盜，思奪之矣。為易者其知盜乎此之謂也。上嫚下暴盜思伐之矣。注：三倍五上嫚乾君而乘其器，下暴於二，二藏於坤，五來寇三，以離戈兵，故稱伐之，坎為暴也。嫚藏悔盜野容悔淫。注：坎心為悔，坤為藏，兌為見，故嫚藏。三動成乾為野，坎水為淫，二變藏坤則五奪之，故嫚藏悔盜野容悔淫。易曰負且乘致寇至盜之招也。注：二藏坤時，艮手招盜，故盜之招。

The text says: "A petty person riding on the vehicle of a superior person, thieves will desire to take it." Hui Dong's commentary: "Petty person" refers to the third line; it violates propriety and rebels against the fifth line, and rides on a carriage it should not be riding. The fifth line comes to occupy the second position and forms Kan, which represents thieves, so the thieves desire to take it. The saying "The author of the Book of Changes probably understood the principles of thieves" refers to this. The text says: "Above is arrogant and below is brutal, thieves will desire to attack it." Commentary: The third line rebels against the fifth line, being arrogant toward the superior Heaven line and secretly riding on its carriage, and being brutal toward the second line. The second line hides in the Earth line, and the fifth line comes to attack the third line. In the mutual relations of the hexagram, there is Li, which represents weapons, so it is called "attack"; Kan represents brutality. The text says: "Arrogance and concealment bring regret and theft; wild appearance brings regret and lust." Commentary: Kan represents the heart and regret, and坤 represents concealment.兑 represents appearance; it should be concealed but appears, which is "arrogance and concealment." The third line moves to form Qian, which represents wildness; Kan represents water and lust. The second line changes and hides in坤, so the fifth line comes to take it, hence "arrogance and concealment lead to theft, wild appearance leads to lust." The text says: "The Book of Changes says: carrying and riding, leading to the arrival of bandits, which is an invitation to thieves." Commentary: When the second line hides in坤, the fourth line forms Gen, which represents the hand, and the hand invites bandits, hence "invitation to thieves."

疏：為易至盜乎○此虞義也。釋解三爻辭，故知為易者謂文王。虞注困卦曰「否二之上」，故云否上之二成困。困三不正，上嫚於五，下暴於二，故三暴嫚。困三傳曰「據于蒺藜乘剛也」，故以陰乘陽。經云「入于其宮」，虞彼注云「二動艮為宮」，故二變入宮為萃。萃五之二奪三成解，五之二體坎，坎為盜，故為易者其知盜乎。

The commentary explains the self-commentary from "As for the Easy" to "Is it a thief?" This is Yu Fan's interpretation. The commentary here refers to the line statement of the sixth line in the third position of the Hexagram of "Release." Therefore, "As for the Easy" refers to King Wen. Yu Fan commented on the Hexagram of "Obstruction," saying it is formed by the second line of the Hexagram of "Opposition" moving to the upper position. Therefore, the commentary says "the upper line of the Hexagram of Opposition moves to the second position to form the Hexagram of Obstruction." The third line of the Hexagram of Obstruction is not in the correct position, being disrespectful to the fifth line above and tyrannical to the second line below, hence "three is tyrannical and disrespectful." The "Small Image" of the sixth line in the Hexagram of Obstruction says "standing on thornbushes, riding on strength," hence it is a yin line riding on a yang line. The text of the Hexagram of Obstruction says "entering into its palace," and Yu Fan's commentary on that part says "the second line moves, and the interacting trigrams form the trigram of K'un, which represents a palace," hence the second line changes and enters the palace to form the Hexagram of "Gathering." The fifth line of the Hexagram of "Gathering" moves to the second position, taking over the third line to form the Hexagram of "Release"; when the fifth line moves to the second position, the interacting trigrams form the trigram of Kan, which represents a thief, hence "the person who composed the Book of Changes must have understood the nature of thieves."

案：虞注萃卦云「觀上之四」，註解卦云「臨初之四」，今言萃自困來、解自萃來者，彼從四陰二陽之例，此從爻例故也。○陰稱至事也○此虞義也。下注云「小人謂三」，此小人亦謂困三。而云陰稱小人者，以對下君子言，陽稱君子，故陰稱小人也。負讀為倍，三以四艮倍五，故云以賤倍貴。賤倍貴猶下倍上，故云違禮悖義，小人之事也。○君子至之器○五謂困五，五得正稱君子。坤形而下者，故云器坤也。坤為大車，三在坤上，故乘君子之器。

According to Yu Fan's commentary on the "Cui" hexagram, it says that "it comes from the upper line of the "Guan" hexagram moving to the fourth position." In his commentary on the "Jie" hexagram, he says that "it comes from the lower line of the "Lin" hexagram moving to the fourth position." Here, however, it says that "Cui comes from "Kun" and "Jie" comes from "Cui," because in Yu Fan's case, he followed the general principle of hexagram transformation with four yin lines and two yang lines, whereas here, the principle of line transformation is followed. From the part "from 'yin' to 'affair'" onwards: this is Yu Fan's view. The following commentary says "the small person refers to the third line," and here the "small person" also refers to the third line of the "Kun" hexagram. Saying "yin is called the small person" is in contrast to the following "the great person" — yang is called the great person, so yin is called the small person. "Fu" is read as "bei," meaning to abandon or forsake; the third line, relying on the fourth line's "Gen" structure, abandons the fifth line, so it is said "the humble abandons the noble." The humble abandoning the noble is the lower abandoning the upper, so it is said to violate propriety and be disorderly in righteousness, which is the behavior of the small person. From the part "the great person" to "the vessel" onwards: "five" refers to the fifth line of the "Kun" hexagram. The fifth line attains the correct position, so it is called the great person. "Kun" is a material object, so it is said "the vessel is Kun." "Kun" represents a large chariot, and the third line is above "Kun," so it is said "riding on the vessel of the great person."

○小人至謂也○此虞義也。三失位故小人謂三。三違事君之禮而倍五，乾在坤上稱君子德車，三乘其車非其人也。五之二成解，解二體坎，坎為盜為思，故盜思奪之矣。五之二失正。若然，乘君子之器者，盜也；奪之者，亦盜也，故云為易者其知盜乎，此之謂也。

This passage is Yu Fan's interpretation. The third line is out of its proper position, so "small person" refers to the third line. The third line violates the proper conduct of serving the superior and thus rebels against the fifth line. The trigram Qian above Kun is called the virtue of the gentleman, and the third line riding on this vehicle is not its rightful place. The fifth line moving to the second position forms the hexagram Jie, and the second line of Jie's interacting trigrams is Kan. Kan represents both theft and thought, so it is said "theft and thought seize it." In fact, the fifth line moving to the second position also loses its proper position. Thus, the one who uses the gentleman's vehicle is a thief, and the one who seizes it is also a thief. Therefore, it is said "the author of the Book of Changes probably understood the principles of thieves," referring exactly to this.

○三倍至暴也○此虞義也。上謂五，下謂二。三倍五，上嫚乾五之君而竊乘其器，下乘剛而暴於二，故上嫚下暴。二變入宮體坤，坤以藏之，故藏於坤。五之二寇三，故云五來寇三。解互離，故以離戈兵，聲罪致討，故稱伐之。三傳曰「自我致戎」，虞氏謂以離兵伐三，故轉寇言戎以成三惡，坎盜，故為暴也。

From "three times" to "violence": This is Yu Fan's view. "Upper" refers to the fifth line, and "lower" refers to the second line. The third line rebels against the fifth line, being disrespectful to the king of Qian (Heaven) at the upper level and taking his chariot and equipment, and at the lower level, it overpowers the strong line and is violent toward the second line. Therefore, it is said "upper disrespect and lower violence." The second line changes and enters the palace to form the body of Kun (Earth), which is capable of containing, so it is said "hidden in Kun." The fifth line moves to the second position to invade the third line, so it is said "five comes to attack three." The mutual structure of the hexagram Jie contains Li (Fire), so it is said "using Li as spear and weapon"; counting the crimes and carrying out punishment, so it is called "to attack." The Xiao Xiang of line six in the third position of the hexagram Jie says "I invite the war," and Yu Fan thinks this refers to using the military of Li to attack the third line, so he transforms "invader" into "war," to confirm the evil nature of the third line; Kan represents thieves, so it is said "as violence."

○坎心至悔淫○此虞義也。二體坎，坎心為悔。困萃皆有兌象，故兌為見，藏而見是嫚藏也。野容，鄭氏謂飾其容而見於外曰野，謂婦人出無擁蔽，猶野處也。《列女傳》載華孟姬曰：車奔姬墮，使侍御者舒幃以自幛蔽，曰：「妾聞野處則幃裳擁蔽，所以正心一意，自斂制也。」頌曰：「孟姬好禮，執節甚公，避嫌遠別，終不野容。」是其義也。

From "Kan Heart" to "Regret and Indulgence": This is Yu Fan's interpretation. The second line forms an intercalary trigram of Kan, which represents heart and regret. The hexagrams Guan and Cui both contain the image of Dui, so Dui represents appearance. When something should be concealed but appears, it is called "màn cang" (disgraceful concealment). As for "wild appearance," Zheng Xuan believes that adorning one's appearance and displaying it to others is called "wild," referring to a woman traveling without covering, like being exposed in the wilderness. The "Biographies of Exemplary Women" records the story of Hua Mengji from the State of Qi: her carriage overturned and she fell to the ground, so she ordered her attendants to spread the curtain to cover herself, saying, "I have heard that being exposed outside should be covered with a curtain, which is used to regulate one's mind and focus one's thoughts, and to self-restrain." It praises her saying, "Mengji is well-mannered, upholding virtue with utmost fairness, avoiding suspicion and keeping distance from men, never exposing her appearance to others." This is exactly the meaning.

三動成乾，乾為野。坎為欲為水，故云坎水為淫。二變藏坤則五來奪之，奪之謂奪三，三為盜為淫而為五所奪，故嫚藏悔盜、野容悔淫。王弼本野作冶，悔作誨，非虞義也。○二藏至之招○此虞義也。二謂萃二，二藏坤時四體艮，艮為手，艮手招盜，故盜之招也。

The third line moves to form Qian, which represents the original field. Kan represents desire and water, so it is said 'Kan water leads to excess'. The second line changes and is concealed within Kun; the fifth line then takes over. The fifth line takes the third line, which is both a thief and an excess, and thus is taken by the fifth line. It is said 'concealment leads to theft, the field leads to excess'. Wang Bi's version writes 'field' as 'beauty' and 'regret' as 'teach', which does not conform to Yu Fan's interpretation. ○ From 'concealment' to 'invitation' section: This is Yu Fan's explanation. 'Two' refers to the second line of Cui. When the second line is concealed within Kun, the fourth line forms the mutual structure of Gen, which represents the hand, using the hand to invite thieves, so it is said 'invitation of thieves'.

大衍之數五十其用四十有九。注：衍，演也。合天地之數演而用之，故曰大衍。《書》曰「占用二衍貣」，衍數所以立卦。天地之數五十有五，五行也，而五為虛，故大衍之數五十。三才也，太極元氣函三為一，故一不用。其用四十有九，三才五行備焉。

The text says: "The great derivation consists of fifty numbers, but forty-nine are actually used." Hui Dong explains: "Derivation" means to evolve, combining the numbers of heaven and earth for calculation and application, hence called "great derivation." The Book of Documents, Hongfan, states "occupy two, derivation error," meaning the derived numbers are used to establish the hexagrams. The total numbers of heaven and earth amount to fifty-five, which represent the Five Phases. Among these, the number "five" is left out, so the great derivation uses fifty. These fifty numbers symbolize the Three Principles: the primordial qi of the Supreme Ultimate encompasses the three dynasties and unifies them into one, so the number "one" is also excluded. In the actual forty-nine lines used, the meanings of the Three Principles and the Five Phases are already included.

分而為二以象兩。注：太極生兩儀，故分而為二以象兩。掛一以象三。注：易有三才，故掛一以象三。揲之以四以象四時。注：易說文王推爻四乃術數，故揲之以四。播五行於四時，故以象四時。歸奇於扐以象閏。注：奇所掛一筴，扐所揲之餘，不一則二，不三則四也。取奇以歸扐則以閏月定四時成歲，故歸奇於扐以象閏。五歲再閏故再扐而後掛。注：一掛兩揲兩扐為五歲再閏。再扐之後，然後別起一掛，故再阞而後掛。

The text says: "Divide them into two parts to symbolize the two principles." Hui Dong's commentary explains that the Taiji gives rise to the two principles, so the divination sticks are divided into two parts to symbolize the two principles of heaven and earth. The text says: "Hang one to symbolize three." His commentary explains that the Book of Changes has the three elements, so one stick is hung to symbolize the three elements. The text says: "Count them by fours to symbolize the four seasons." His commentary explains that the Book of Changes' interpretation says King Wen deduced the number of lines using the number four as the numerical method, so they are counted in groups of four; also, the five elements' energies are distributed among the four seasons, so this is used to symbolize the four seasons. The text says: "Return the odd sticks to the hand to symbolize the intercalary month." His commentary explains that "odd" refers to the stick that was hung, and "hand" refers to the remaining sticks after counting in groups of four, which is either one or two, or three or four. Returning the hung stick to the remaining sticks is like using an intercalary month to regulate the four seasons and form a year, so it is said "return the odd sticks to the hand to symbolize the intercalary month." The text says: "In five years there is another intercalary month, so after two times of returning, one hangs again." His commentary explains that one hanging, two counting, and two returning correspond to the two intercalary months in five years; after two returns, one starts again with hanging, so it is said "after two returns, one hangs again" (the original text writes "return" as "阞").

疏：衍演至備焉○此章言聖人創大衍四象以作八卦之事。《太玄》曰：「夫作者貴其有循而體自然。」聖人幽贊於神明而生蓍，因創為大衍四象之法以作八卦，循四象以立卦，皆體自然而不虛造也。衍演，鄭義也。周語伯陽父曰「夫水土演而民用也」，韋昭注云：「水土氣通為演，演則生物，民得用之。」彼據傳文而云水土氣通，其陰陽二氣之通亦得為演。衍演同物，故云衍演也。

The commentary explains the passage from "Yanyuan" to "Beiyān." This chapter discusses how the sage created the Great Derivation and the Four Images method to compose the Eight Trigrams. The "Taixuan" says: "In any creation, its value lies in following a principle and conforming to nature." The sage deeply participated in the divine and thus developed the method of divination with yarrow stalks, thereby creating the Great Derivation and Four Images method to form the Eight Trigrams. The trigrams were established based on the Four Images, all conforming to nature rather than being made up out of nowhere. The term "yan" is interpreted as "yan" by Zheng Xuan. In the "Guoyu · Zhouyu," Boyangfu says, "When water and soil evolve, people can use them." Wei Zhao's annotation states, "The qi of water and soil communicates, which is called evolution; when it evolves, it produces life, and people can use it." He explains that the qi of water and soil communicates, but in reality, the mutual communication of yin and yang qi can also be called "yan." "Yan" and "yan" are essentially the same thing, so it is said that "yan is the same as yan."

天地之數五十有五。演而用之，故曰大衍。書曰占用二衍貣者，《尚書·鴻範》文。鄭彼注云：「卦象多變，故言衍貣。」下傳云「十有八變而成卦」，故衍數所以立卦。繫下云：「易之為書也廣大悉備，有天道焉，有地道焉，有人道焉。」《說卦》曰：「立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。」故卦有三才。

The numbers of Heaven and Earth total fifty-five. By deducing and applying these numbers, it is called "Great Derivation." The annotation cites "The Book says: 'Take two, and derive error,'" which is a passage from the "Book of Documents · Hongfan." Zheng Xuan's commentary on that passage says, "Because the changes of the hexagrams are numerous, it is called derivation and error." The "Great Treatise" later states, "Through eighteen transformations a hexagram is formed," indicating that the derived numbers are used to establish the hexagrams. The "Lower Commentary of the Great Treatise" says, "The Book of Changes is vast and comprehensive, containing heavenly ways, earthly ways, and human ways." The "Commentary on the Hexagrams" says, "Establishing the way of Heaven is called yin and yang, establishing the way of Earth is called softness and strength, and establishing the way of Humanity is called benevolence and righteousness." Therefore, each hexagram contains the three principles of Heaven, Earth, and Humanity.

大衍之數即天地之數。天地之數五十有五，而大衍之數五十者，《明堂月令》曰：「春，其數八；夏，其數七；秋，其數九；冬，其數六；中央土，其數五。」一水二火三木四金五土，水火木金得土而成，故一二三四得五為六七八九。土生數五，成數五，五五為十，故有地十。故《太玄》曰：「一六為水，二七為火，三八為木，四九為金，五五為土。」

The great derivation number is the number of heaven and earth. The number of heaven and earth is clearly fifty-five, yet the great derivation number only takes fifty. The reason for this is that the "Bright Hall Monthly Order" says, "The number for spring is eight, for summer seven, for autumn nine, for winter six, and for the central earth five." One represents water, two fire, three wood, four metal, and five earth. Water, fire, wood, and metal all need earth to take form, so the original numbers one, two, three, and four are each added to five to become six, seven, eight, and nine. The original number of earth is five, and its completed number is also five. When five combines with five, it makes ten, hence the number "ten of earth." Therefore, the "Great玄" says, "One and six make water, two and seven make fire, three and eight make wood, four and nine make metal, and five and five make earth."

天地之數五十有五而五在地十之中，故大衍之數五十，五為虛也。五五為十而五為虛，故伏羲衍易數止五十；五五為十而十為虛，故箕子陳範數止於九。《易乾鑿度》曰：「大衍之數五十，日十，辰十二，星二十八，凡五十。」京氏於此傳之注亦云：「五十者謂十日、十二辰、二十八宿。」據乾鑿度先師之法也。

The numbers of Heaven and Earth total fifty-five, but the number five is already included in the "ten of Earth," so the great derivation number takes only fifty, and the five is left empty. When five combines with five to make ten, the five is empty, so Fuxi derived the numbers of the Book of Changes only up to fifty. When five combines with five to make ten, the ten is empty, so Ji Zi stated the numbers of the Ho Fang only up to nine. The "Great凿Degree" says: "The great derivation number is fifty, which includes ten heavenly stems, twelve earthly branches, and twenty-eight constellations, totaling fifty." Jing Fang's commentary on this passage of the Great Treatise also says: "The so-called fifty refers to ten days, twelve earthly branches, and twenty-eight constellations." All of this follows the method passed down by the former teachers as recorded in the Great凿Degree.

星主斗。《三統曆》曰：「日合於天統，月合於地統，斗合於人統。」故大衍之數五十，三才也。《三統曆》又曰：「太極元氣函三為一。」一，太極也。京氏云：「其一不用者，天之主氣將欲以虛來實，故用四十九。」天之主氣謂北辰也，故馬氏云：「北辰居位不動，其餘四十九轉運而用。」

Among the twenty-eight constellations, the Big Dipper is the main reference. The "Three Uniformities Calendar" states: "The sun aligns with the heavenly uniformity, the moon aligns with the earthly uniformity, and the Big Dipper aligns with the human uniformity." Therefore, the number fifty of the great derivation is taken to symbolize the three principles. The "Three Uniformities Calendar" also says: "The great ultimate vital energy contains three as one." This "one" is the Taiji. Jing Fang says: "The reason one is not used is because the heavenly principal qi must use emptiness to attract reality, so the practical number is forty-nine." The so-called heavenly principal qi refers to the North Star, so Ma Rong says: "The North Star remains in its position and does not move, while the other forty-nine divination rods move and are used."

但天地之數虛五而數可演，大衍之數虛一而蓍可用。虛者，道之舍也，故《三統曆》曰「道據其一」。必知數備三才五行者，天有三才，地有五行。下傳云「分而為二以象兩，掛一以象三」，是備有三才也；「揲之以四以象四時」，是備有五行也。衍數所以立卦，故云三才五行備焉。若然，大衍合三才五行則兼有合義，故干寶注云：「衍，合也。」

But the numbers of heaven and earth require the number 'five' to be left empty so that the numbers can be unfolded; the Great Derivation number requires the number 'one' to be left empty so that the yarrow stalks can be used. The empty space is precisely where the Dao resides, so the "Three Uniformities Calendar" says "the Dao resides in one." The reason for determining that this number encompasses the three elements and the Five Phases is because heaven has the three elements and earth has the Five Phases. The following text of the Great Treatise says "divide into two to represent the two principles, hang one to represent three," which includes the three elements; it also says "count by four to represent the four seasons," which includes the Five Phases. The derived numbers are used to establish the hexagrams, so the commentary says "the three elements and the Five Phases are all included within them." Thus, the Great Derivation combines both the three elements and the Five Phases. The character "衍" (derive) includes the meaning of "combine," so Gan Bao's commentary says: "衍 means combine."

○太極至象兩○此馬義也。兩儀，天地，以四十九筴分置左右兩手，左象天，右象地，是象兩也。○易有至象三○三才，天地人。掛，猶縣也，就兩儀之間於天數之中分掛其一而配兩儀以象三才。虞氏謂掛左手之小指，若然，則於右手之中掛其一於左手小指也。

From "the Taiji" to "the image of two": This is Ma Rong's view. The two principles are heaven and earth: the forty-nine lines are divided between the left and right hands, with the left hand representing heaven and the right hand representing earth, which is called "the image of two." From "the Book of Changes has" to "the image of three": The three elements are heaven, earth, and humanity. "Hang" is like "suspend," and from the part belonging to heaven between the two principles, one line is taken out and suspended, matching the two principles to represent the three elements. Yu Fan says it is hung on the tip of the left little finger; according to this, it means taking one line from the right hand and hanging it between the tip of the left little finger.

○易說至四時○易說者，《乾鑿度》文。天有四時，地有四方，人有四德，無非四也。推爻之法亦以四求之，故揲之以四。播五行於四時，《禮運》文。大衍五行之數，播散水火木金土之氣於春夏秋冬之四時，故播五行於四時，謂分揲其蓍皆以四，四為數以象四時也。

From "Yi Shuo" to "Si Shi" this section refers to the "Qian Zao Du." Heaven has four seasons, earth has four directions, and humans have four virtues; nowhere is the number four not present. The method of calculating yao numbers is also based on four, counting in groups of four. "Spreading the Five Phases through the Four Seasons" is a phrase from the "Li Ji · Li Yun." The large derivation uses the numbers of the Five Phases, distributing the energies of water, fire, wood, metal, and earth into the four seasons of spring, summer, autumn, and winter, hence saying "spreading the Five Phases through the Four Seasons." This means that the counting of yarrow stalks is done in groups of four, using the number four to symbolize the four seasons.

○奇所至象閏○此虞義也。奇與扐為二事。奇，所掛之一也，故云所掛一筴。扐，左右手四揲之餘也。《王制》曰「祭用數之扐」，又曰「喪用三年之扐」，皆謂數之餘也，故云所揲之餘。既數兩手之筴則其四，四之後必有零數，或一，或二，或三，或四，故云不一則二，不三則四也。

From "Qí Suǒ" to "Xiàng Rùn" section: This is Yu Fan's view. "Qí" and "Tà" are two different things. "Qí" refers to the single stick hanging out, so the commentary says "the stick that is hung out." "Tà" refers to the remaining sticks after counting four by four with both hands. The "Book of Rites · Wang Zhi" says "sacrifices use the remainder of counting," and also says "mourning lasts for three years' remainder," both referring to the leftover count, so the commentary says "the remainder after counting." After counting the sticks in groups of four with both hands, there must be some leftover, either one, two, three, or four, so it says "it is either one or two, either three or four."

取所掛之一而歸之兩手所揲之餘，故云取奇以歸扐。以閏月定四時成歲，《堯典》文。《素問》曰：「日行一度，月行十三度而有奇焉，故大小月三百六十五日而成歲，積氣餘而盈閏矣。立端於始，表正於中，推餘於終而天度畢。」故以閏月定四時成歲，積餘分而成閏月，故歸奇於扐以象閏也。

The stick that was hung out is combined into the remaining sticks in the two hands, so it is said 'to take the odd to return to the gap.' 'Using the leap month to determine the four seasons and complete a year' is a phrase from the Book of Documents, the Yao Dian chapter. The Su Wen says: 'The sun moves one degree per day, the moon moves thirteen degrees and a bit more per day, so the large month and small month together make 365 days to form a year. Accumulating the surplus of the seasons fills up to form a leap month. Setting the starting point at the beginning of the year, marking the correct seasonal changes in the middle, and pushing the remaining numbers to the end of the year, the full circle of degrees is completed.' Therefore, using the leap month to determine the four seasons and complete a year; accumulating the surplus parts to form a leap month, so it is said 'returning the odd to the gap to symbolize the leap month.'

○一掛至後掛○凡前後閏相去大較三十二月，在五歲之中。此掛一揲四歸奇之法亦一變之間，凡一掛兩揲兩扐合為五者，故五歲再閏。五者之中凡有再扐以象再閏，然後置前掛扐之筴，復以見存之筴分二掛一而為第二變矣。虞注：「參五以變曰五歲再閏，再扐而後掛以成一爻之變。」蓋參其五而後成一爻也。

From "one hanging" to "later hanging," the two intercalated months are roughly separated by thirty-two months and both occur within a span of five years. The method of hanging one, dividing four, and returning the remainder is completed in one transformation: one hanging, two divisions, and two insertions, making a total of five steps, which corresponds to "five years and another intercalation." Among these five steps, there are exactly two insertions, symbolizing the two intercalations. Then the previously hung and inserted units are set aside, and the remaining units are again divided into two and one is hung, proceeding to the second transformation. Yu Fan explains: "Combining the five steps leads to the five-year intercalation; after two insertions and then hanging, one line of change is formed." This is likely referring to combining these five steps to form one line of change.

天數五地數五五位相得而各有合。注：天數五謂一三五七九，地數五謂二四六八十。五位，五行之位。相得謂一得五為六，二得五為七，三得五為八，四得五為九，五得五為十。有合謂一與二合，丁壬也；三與十合，甲己也；五與六合，戊癸也；七與四合，丙辛也；九與八合，乙庚也。

The text says: "Heaven has five numbers, Earth has five numbers, the five positions interact with each other and each has a corresponding match." Hui Dong explains: The five numbers of Heaven refer to one, three, five, seven, and nine; the five numbers of Earth refer to two, four, six, eight, and ten. "Five positions" refer to the five elements' directions. "Interacting" means one combined with five becomes six, two combined with five becomes seven, three combined with five becomes eight, four combined with five becomes nine, and five combined with five becomes ten. "Having a match" means one combines with two, matching the heavenly stems Ding and Ren; three combines with ten, matching the heavenly stems Jia and Ji; five combines with six, matching the heavenly stems Wu and Gui; seven combines with four, matching the heavenly stems Bing and Xin; and nine combines with eight, matching the heavenly stems Yi and Geng.

天數二十有五地數三十凡天地之數五十有五此所以成變化而行鬼神也。注：一三五七九，故二十有五也；二四六八十，故三十也。天二十有五，地三十，故五十有五也。五五為十，故有地十而大衍之數五十，故所以成變化而行鬼神也。

The text says: "Heaven's number is twenty-five, Earth's number is thirty. In total, the numbers of Heaven and Earth add up to fifty-five. This is why changes occur and spirits and deities move." Hui Dong explains: first, third, fifth, seventh, and ninth add up to twenty-five; second, fourth, sixth, eighth, and tenth add up to thirty. Heaven's number is twenty-five, Earth's number is thirty, and together they make fifty-five. Five and five combine to make ten, so there is the number "ten for Earth." The Great Derivation takes fifty as its number; the sage uses this number to achieve the transformation of all things and the subtle workings of spirits and deities.

疏：天數至庚也○下傳云：「天一地二，天三地四，天五地六，天七地八，天九地十。」一三五七九，奇也，故天數五；二四六八十，偶也，故地數五。鄭氏曰：「天地之氣各有五行。」故五位謂五行之位，此上虞義也。昭八年《春秋傳》曰「妃以五成」，皇侃以為金木水火得土而成。《太玄》曰：「一六為水，二七為火，三八為木，四九為金，五五為土。」又云：「一與六共宗，二與七共朋，三與八成友，四與九同道，五與五相守。」天地之數止有天五而云五與五相守者，五五十也，故五得五為十也。

The commentary explains the passage from "self-commentary" on "Heavenly Numbers" to "Geng." The next part of the Great Treatise says: "Heaven has one, Earth has two; Heaven has three, Earth has four; Heaven has five, Earth has six; Heaven has seven, Earth has eight; Heaven has nine, Earth has ten." One, three, five, seven, and nine are odd numbers, so there are five Heavenly Numbers; two, four, six, eight, and ten are even numbers, so there are five Earthly Numbers. Zheng Xuan said, "The energies of Heaven and Earth each have the Five Phases." Therefore, the "five positions" refer to the directions of the Five Phases—this is Yu Fan's view. The Spring and Autumn Annals: Zhaogong Eighth Year says "the queen is completed by five," and Huang Kan believes that metal, wood, water, and fire must be combined with earth to be complete. The Tai Xuan says: "One and six are water, two and seven are fire, three and eight are wood, four and nine are metal, and five and five are earth." It also says: "One and six are of the same lineage, two and seven are companions, three and eight are friends, four and nine are on the same path, and five and five are together." Although there is only one "Heavenly Five" in the numbers of Heaven and Earth, it says "five and five are together," because five multiplied by five equals ten, so five is combined with five to make ten.

《春秋傳》又曰「火，水妃也」，妃即合也。陰陽書有五行妃合之說：甲乙木也，丙丁火也，戊己土也，庚辛金也，壬癸水也。木克土，土克水，水克火，火克金，金克木。火畏水，以丁為壬妃，故一與二合，丁壬也；土畏木，以己為甲妃，故三與十合，甲己也；水畏土，以癸為戊妃，故五與六合，戊癸也；金畏火，以辛為丙妃，故七與四合，丙辛也；木畏金，以乙為庚妃，故九與八合，乙庚也。其一與二、三與十、五與六、七與四、九與八相合之義則昭十七年《春秋傳》曰「水，火之牡也」，劉歆說雲。

The Spring and Autumn Annals: Left Tradition says, "Fire is the spouse of water," and "妃" means mutual harmony. In the books of the School of Yin and Yang, there is a theory of the harmonious pairing of the Five Phases: Jia and Yi belong to wood, Bing and Ding to fire, Wu and Ji to earth, Geng and Xin to metal, and Ren and Gui to water. The order of mutual control is wood controls earth, earth controls water, water controls fire, fire controls metal, and metal controls wood. Fire fears water, so Ding is paired with Ren as spouses, hence one and two combine, that is, Ding and Ren. Earth fears wood, so Ji is paired with Jia as spouses, hence three and ten combine, that is, Jia and Ji. Water fears earth, so Gui is paired with Wu as spouses, hence five and six combine, that is, Wu and Gui. Metal fears fire, so Xin is paired with Bing as spouses, hence seven and four combine, that is, Bing and Xin. Wood fears metal, so Yi is paired with Geng as spouses, hence nine and eight combine, that is, Yi and Geng. The reason for the combination of one and two, three and ten, five and six, seven and four, and nine and eight is explained in the Spring and Autumn Annals: Zhao Gong Seventeenth Year, which says, "Water is the male spouse of fire," as well as the following quote from Liu Xin. This version of the text ends here, and Liu Xin's explanation continues in the next section.

水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。陽奇為牡，陰偶為妃，故曰水火之牡也，又曰火水妃也。是以鄭注《鴻範》「星有好風，星有好雨」云：中央土氣為風，東方木氣為雨。

Water follows the number of "Heavenly One" to be the male of "Earthly Two" fire; wood follows the number of "Heavenly Three" to be the male of "Earthly Ten" earth; earth follows the number of "Heavenly Five" to be the male of "Earthly Six" water; fire follows the number of "Heavenly Seven" to be the male of "Earthly Four" metal; metal follows the number of "Heavenly Nine" to be the male of "Earthly Eight" wood. Odd numbers belong to yang, so they are called "mu," meaning the masculine aspect; even numbers belong to yin, so they are called "fei," meaning the feminine aspect that matches with the masculine. Therefore, the "Spring and Autumn Annals: Zuo Tradition" says both "water is the male of fire" and "fire is the wife of water" — the same pair, viewed from the yang side is called "mu," and viewed from the yin side is called "fei." Because of this relationship of pairing, Zheng Xuan commented on the "Book of Documents: Hong Fan" saying "stars have a preference for wind, stars have a preference for rain" by stating that the center belongs to earth, and the earth's energy produces wind; the east belongs to wood, and the wood's energy produces rain.

箕屬東方木，木克土，是土十為木三妃，尚妃之所好，故箕星好風也。西方金氣為陰，克東方木，木八為金九妃，畢屬西方，尚妃之所好，故好雨。推此而往，南宮好暘，北宮好燠，中宮四季好寒。是由己所克而得其妃，從其妃之所好。是天地五行相合之義也。

The mansion of Ji Xiu belongs to the East and its element is Wood; Wood can overcome Earth, so the Earth element of "Ten Earth" becomes the consort of the Wood element of "Three Heavens." Male animals always follow the preference of their consorts. Earth is characterized by wind, so the star of Ji Xiu "likes wind." The Western element is Metal, which is yin and can overcome Eastern Wood. Thus, the Wood element of "Eight Earth" becomes the consort of the Metal element of "Nine Heavens." The mansion of Bi Xiu belongs to the West and follows the preference of its consort. Wood is characterized by rain, so the star of Bi Xiu "likes rain." Following this pattern, the Southern Palace belongs to Fire, which can overcome Metal. Metal is clear and bright, so it "likes sunshine," preferring clear days. The Northern Palace belongs to Water, which can overcome Fire. Fire is warm and hot, so it "likes warmth," preferring warmth. The Central Palace belongs to Earth, which can overcome Water. Water is cold and cool, so it "likes cold," preferring cold in all seasons. In summary, they all take a consort from the direction they overcome, and then follow the preference of their consort. This is the principle of the Five Phases interacting with each other in heaven and earth.

○一三至神也○一三五七九，奇數之積二十有五；二四六八十，偶數之積三十也。合天地之數，故五十有五也。此上虞義也。《太玄》曰：五五為土。五五十也，故有地十，而五為虛，故大衍之數五十。蓍數卦爻皆於此衍焉，故所以成變化而行鬼神也。

The following explanation is from the commentary on the passage in the "Great Treatise" from the "Book of Changes," starting from "一三五七九" to "行鬼神也." The numbers one, three, five, seven, and nine are all odd numbers, and when added together they total twenty-five, which is the total of the heavenly numbers. The numbers two, four, six, eight, and ten are all even numbers, and when added together they total thirty, which is the total of the earthly numbers. When the heavenly and earthly numbers are combined, they total fifty-five. This interpretation is based on Yu Fan's explanation. Yang Xiong's "Ta Xuan" states that "five fives make earth," meaning that when five and five are combined they form ten, and thus there is a position called "earth ten" within the numbers of heaven and earth. However, "heaven five" is merely a theoretical position and is not actually used. Therefore, the "great derivation number" only takes fifty. The numbers obtained by divination with the yarrow stalks, the sixty-four hexagrams, and the 384 lines of the hexagrams are all derived from this number of fifty. Hence, the "Great Treatise" says it can "produce changes and act like ghosts and spirits."

乾之筴二百一十有六，坤之筴百四十有四。注：陽爻之筴三十有六。乾六爻皆陽，三六一百八十，六六三十六，合二百一十有六也。陰爻之筴二十有四。坤六爻皆陰，二六一百二十，四六二十四，合一百四十有四也。陽爻九合四時，四九三十六；陰爻六合二十四氣，四六二十四。是其義也。

The text says: The number of stalks for the Qian hexagram is 216, and for the Kun hexagram is 144. Hui Dong explains: A yang line has a count of 36. The Qian hexagram has six yang lines; thirty multiplied by six is 180, and six multiplied by six is 36, adding them together gives exactly 216. A yin line has a count of 24. The Kun hexagram has six yin lines; twenty multiplied by six is 120, and four multiplied by six is 24, adding them together gives exactly 144. As for why the counts are determined this way: A yang line is called 'jiu', which corresponds with the four seasons, four times nine equals thirty-six. A yin line is called 'liu', which corresponds with the twenty-four solar terms, four times six equals twenty-four. This is the reasoning behind it.

凡三百有六十，當期之日。注：《易說》二卦十二爻而期一歲，故云當期之日。又云歷以三百六十五日四分度之一為一歲，易以三百六十當期之日，此律曆數也。五歲再閏，故再扐而後掛，以應律曆之數。二篇之筴萬有一千五百二十，當萬物之數也。注：二篇上下經共六十四卦，三百八十四爻，陰陽各半。陽爻一百九十二，一爻三十六筴，合六千九百一十二筴。陰爻一百九十二，一爻二十四筴，合四千六百八筴。故二篇之筴萬一千五百二十。易以類萬物之情，故當萬物之數也。

The text says: The number of lines in the Qian and Kun hexagrams together total three hundred and sixty, exactly matching the number of days in a year. Hui Dong's own commentary: The "Yi Shuo" explains that the twelve lines of Qian and Kun correspond to a year, hence it says "when the period comes," where "period" refers to a full year. The "Yi Shuo" also states that the calendar uses three hundred and sixty-five and one fourth days as a year, but the "Zhou Yi" uses three hundred and sixty days to represent a year, taking the whole number from the system of measures and calendars. The calendar includes two leap months every five years, so when divining with yarrow stalks, one should "twice pinch and then hang" — twice pinching the remaining stalks between fingers to symbolize the leap months, thus corresponding to the numbers of the calendar system. The text says: The total number of lines in the upper and lower parts together is eleven thousand five hundred and twenty, exactly matching the number of all things. Hui Dong's own commentary: The term "two parts" refers to the upper and lower sections, which together contain sixty-four hexagrams and three hundred and eighty-four lines, with half being yin lines and half yang lines. There are one hundred and ninety-two yang lines, each line having thirty-six measures, totaling six thousand nine hundred and twelve measures; one hundred and ninety-two yin lines, each line having twenty-four measures, totaling four thousand six hundred and eight measures. Adding these together, the total number of measures in the two parts is eleven thousand five hundred and twenty. The "Zhou Yi" uses this to compare with the conditions of all things, hence it is said to be the number of all things.

疏。陽爻至義也○此荀義也，蓋據乾坤九六之筴云爾。其七八之數亦然：四七二十八，六爻一百六十有八；四八三十二，六爻一百九十有二。三十六合二十四，六十也；二十八合三十二，亦六十也。二百一十有六，百四十有四，凡三百有六十，當期之日。百六十有八，百九十有二，凡三百有六十，亦當期之日。二篇之筴萬一千五百二十，七八之數四七二十有八，凡一百九十二爻為五千三百七十六筴；四八三十有二，凡一百九十二爻，為六千一百四十四筴。二篇之筴合之亦萬有一千五百二十，當萬物之數。言九六而七八舉矣。

Hui Dong explains himself. The following interpretation is from the annotation, starting from "Yang line's divination number is thirty-six" to "this is its meaning." This is Xun Shuang's view, which only discusses the divination numbers of the Qian and Kun hexagrams in terms of "all nines" and "all sixes." The divination numbers of the young yang and young yin can also be calculated in this way: four times seven equals twenty-eight, and six lines total one hundred sixty-eight; four times eight equals thirty-two, and six lines total one hundred ninety-two. The old yang thirty-six and old yin twenty-four add up to sixty; the young yang twenty-eight and young yin thirty-two also add up to sixty. The two groups of old and young, each consisting of one yin and one yang, together total exactly sixty. The group of old yang totals two hundred sixteen, and the group of old yin totals one hundred forty-four, altogether three hundred sixty, which corresponds to the number of days in a year; the group of young yang totals one hundred sixty-eight, and the group of young yin totals one hundred ninety-two, which is also three hundred sixty, corresponding to the number of days in a year. Now looking at the total of eleven thousand five hundred twenty divination numbers in the two parts: if we use seven and eight instead, four times seven equals twenty-eight, and one hundred ninety-two young yang lines total five thousand three hundred seventy-six; four times eight equals thirty-two, and one hundred ninety-two young yin lines total six thousand one hundred forty-four. Adding these two together, it still totals eleven thousand five hundred twenty, which corresponds to the number of all things. Thus, although the classic text only mentions "nine and six," the calculation method of "seven and eight" is already included.

○易說至之數○皆《乾鑿度》文。二卦十二爻而期一歲，即上乾坤之筴也。其消息之月亦十二爻而期一歲。歷以三百六十五日四分度之一為一歲，易以三百六十當期之日，舉大數而言。而揲蓍之法有扐數以象閏，故五歲再閏，故再扐而後掛也。消息則以七分為閏餘矣。

The following explanation is from the commentary section covering the passage from "Easy Say of Two Hexagrams and Twelve Lines" to "To correspond with the numbers of the calendar and the heavenly stems and earthly branches." These words are all taken from the "Yi Wei Qian Zao Du." "Two hexagrams and twelve lines correspond to one year" refers precisely to the previous discussion about the combined number of lines in the hexagrams Kan and Qian totaling three hundred and sixty, which corresponds to the days in a year. The twelve changing hexagrams take turns according to the months, also matching twelve lines to complete a year. The calendar takes three hundred and sixty-five and one fourth days as a year, while the Zhou Yi uses three hundred and sixty days as a year, referring to the whole number. The method of divination with yarrow stalks involves placing the remainder between fingers to symbolize the leap month, and in five years there are two leap months, hence the need for "to handle twice and then hang." As for the system of hexagram qi and changing hexagrams, it uses seven parts as the leap remainder to adjust the excess and deficiency.

○二篇至數也○《乾鑿度》孔子曰：陽三陰四，位之正也。故易卦六十四分而為上下。陽道純而奇，故上篇三十；陰道不純而偶，故下篇三十四。乾坤者，陰陽之本始，故為上篇之始；坎離終始萬物，故為上篇之終也。咸恆者男女之始，故為下篇之始；既濟未濟為最終。是上下二篇文王所定，故知二篇為上下經也。

The following explanation is from the commentary, covering the passage from "Two chapters, upper and lower, contain sixty-four hexagrams" to "Therefore, it corresponds to the numbers of all things." The "Dazuo Du" cites Confucius saying that the number of yang is three and the number of yin is four, which is how yin and yang each occupy their proper position. Therefore, the sixty-four hexagrams are divided into upper and lower chapters: yang is pure and belongs to the odd number, so the upper chapter contains thirty hexagrams; yin is not pure and belongs to the even number, so the lower chapter contains thirty-four hexagrams. The hexagrams "Qian" and "Kun" are the origins and beginnings of yin and yang, so they are placed first in the upper chapter; the hexagrams "Kan" and "Li" can both conclude and initiate all things, so they are placed last in the upper chapter. The hexagrams "Xian" and "Heng" mark the beginning of the union between male and female, so they are placed first in the lower chapter; the hexagrams "Ji Ji" and "Wei Ji" are placed at the very end of the entire text. The division into upper and lower chapters was established by King Wen of the Zhou dynasty. Therefore, the commentary's reference to "two chapters" refers specifically to the upper and lower chapters.

《繫》下云：庖犧始作八卦，以類萬物之情。九家注云：六十四卦凡有萬一千五百二十筴，筴類一物，故曰類萬物之情。《說苑》孔子曰：察變之動，莫著於五星。天之五星運氣於五行，其初猶發於陰陽，而化極於萬一千五百二十。蓋萬物之精上為列星，故天有萬一千五百二十星，地有萬一千五百二十物。

The *Great Treatise* of the *Commentary on the Hexagrams* says: Fuxi first created the Eight Trigrams to represent the forms of all things. The *Commentary of the Nine Schools on the Book of Changes* explains that the sixty-four hexagrams in total contain eleven thousand five hundred and twenty lines, with each line representing one thing, hence it is said "to resemble the nature of all things." Liu Xiang's *Sayings of the States* quotes Confucius as saying: To examine the direction of change, nothing is more evident than the five stars. The five stars distribute their energies within the Five Phases, and their origin is still the two energies of yin and yang. The extreme number of transformations reaches eleven thousand five hundred and twenty. The essence of all things ascends and condenses into clusters of stars, so there are eleven thousand five hundred and twenty stars in the sky and eleven thousand five hundred and twenty things on the earth.

聖人仰觀俯察，幽贊於神明而生蓍，觀變於陰陽而立卦，發揮於剛柔而生爻，故卦爻之筴亦萬有一千五百二十。乾元萬物資始，坤元萬物資生。乾為天，坤為地，艮為人。艮主星，星主斗，斗合於人，統三才之義。天之五星運氣於五行而化極於萬一千五百二十。大衍之數五十，三才五行之合，得有此數也。

The sage observed celestial phenomena above and examined geographical features below, secretly receiving assistance from divine spirits to create the method of using the yarrow stalks. By observing the changes of yin and yang, he established the structure of the hexagrams. By unfolding the movement of firmness and flexibility, he produced the lines of the hexagrams. Therefore, the number of lines in the hexagrams is exactly 11,520. The beginning of the hexagram Qian brings about the origin of all things, and the beginning of the hexagram Kun brings about the growth and nourishment of all things. The hexagram Qian represents Heaven, the hexagram Kun represents Earth, and the hexagram Gen represents Humanity. The hexagram Gen also governs stars, with the Big Dipper as its main focus. The Big Dipper aligns with human affairs, thus integrating the meanings of Heaven, Earth, and Humanity. The five stars in the sky distribute their energies into the Five Phases, and the extreme number of transformation is also 11,520. The number "fifty" in the Great Derivation is derived from the combination of the Three Principles and the Five Phases.

是故四營而成易。注：四營謂分二、掛一、揲四、歸奇也。易變而為一，故四營而成易，謂成一變也。言易者，象氣變。十有八變而成卦，八卦而小成。注：一變而為七，七變而為九，九者氣變之究，乃復變而為一，則三揲蓍而成一爻也。六爻三變，十有八變具而成卦。八卦而小成，則觀變於陰陽而立卦也。

The text says: Therefore, four procedures are needed to complete an "I Ching" (Yi). Hui Dong explains: "Four camps" refer to dividing into two, hanging one on the finger, counting four times, and placing the remaining number between the fingers. The "Dazuo Du" says "Yi changes into one," and after these four steps, one "Yi" is completed, meaning one change is finished. Here, instead of saying "change," it says "Yi," referring to the image of the initial change. The text continues: eighteen changes make a hexagram, and the eight trigrams are considered a small completion. Hui Dong explains: one change is seven, seven changes are nine, and nine is the ultimate change of qi, so it returns to one again; thus, three times of divination with yarrow stalks make one line. Each of the six lines undergoes three changes, and when eighteen changes are complete, a hexagram is formed. "Eight trigrams and small completion" refers to the "Shuo Gua Zhuan" which talks about observing the movement of yin and yang to establish the structure of the hexagram.

引而信之，觸類而長之。注：引謂庖犧，引信三才，兼而兩之為六畫。觸，動也，謂六畫以成六十四卦，故引而信之，觸類而長之，則發揮於剛柔而生爻也。天下之能事畢矣。注：觸長爻筴至萬一千五百二十，聖人成能，故天下之能事畢矣。

The text says: "Draw it out and extend it, triggering it by its kind and expanding it." Hui Dong's commentary states: "The subject of 'draw' is Fuxi, who extended the images of the three principles, combining the three principles and assigning two lines to each, forming a six-line hexagram. 'Touch' means to move or stimulate, referring to the six lines changing and producing the sixty-four hexagrams. Therefore, it is said 'draw and believe it, trigger its kind and expand it,' which means unfolding the yin and yang to produce the lines of the hexagram. The text then continues: 'All things that can be done under heaven are complete.' Hui Dong's commentary states: by expanding through analogy, the yao and the counting system extend to eleven thousand five hundred twenty, and the sage accomplished his function through this, thus all things that can be done under heaven are complete."

顯道神德行，是故可與酬酢，可與右神矣。注：道，大極也，分為兩儀，故顯道。德行人也，列為三才，故神德行。酬酢，往來也，變而為四時，故可與酬酢。神謂天神，大一也，助天神變化，故可與右神矣。子曰：知變化之道者，其知神之所為乎。注：在陽稱變，乾二之坤；在陰稱化，坤五之乾。陰陽不測之謂神，知變化之道者，故知神之所為。諸儒皆上子曰為章首，而荀馬又從之，甚非者矣。

The text says: The Book of Changes reveals the "Dao," and it spiritualizes human virtue, so it can be used to respond and interact, and it can assist the divine. Hui Dong's commentary: "Dao" refers to the Taiji, which divides into the two principles of heaven and earth. Therefore, it is said "to reveal the Dao." "Virtue" refers to human virtue. By divining with yarrow stalks and setting aside one, it symbolizes the trinity, and thus humans are placed in the position of the three elements. Therefore, it is said "to spiritualize virtue." "Chouzu" means to respond and interact. The changes of the yarrow stalk method correspond to the cycle of the four seasons, so it is said "it can be used to respond and interact." "Shen" refers to heavenly spirits, that is, Taiyi. The operation of the Great Derivation number can assist the heavenly spirits in carrying out transformations, so it is said "it can be used to assist the spirits." The text says: Confucius said, those who understand the principle of change should also understand the workings of the divine. Hui Dong's commentary: On the yang side it is called "bian" (change), referring to the yao at the second position of the Qian hexagram moving to the position of the Kun hexagram; on the yin side it is called "hua" (transformation), referring to the yao at the fifth position of the Kun hexagram moving to the position of the Qian hexagram. This is the approach of the Han dynasty School of Changes regarding "ascending and descending." The movement and transformation of yin and yang are unpredictable, which is called "shen" (divine). Understanding the principle of change naturally leads to understanding the workings of the divine. In the past, all schools have elevated this "Zi Yu" (Master said) to the beginning of the next chapter, and Xun Shuang and Ma Rong followed this division, which is a great mistake.