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

疏。四營至氣變○陸績曰：分而為二以象兩，一營也；掛一以象三，二營也；揲之以四以象四時，三營也；歸奇於扐以象閏，四營也。易變而為一，《乾鑿度》文。易有太易，有太初，有太始，有太素。易變而為一，當太初時。易無形畔。太易者，未見氣；太初者，氣之始，寒溫始生，故云易也。

Hui Dong explains himself. The following interpretation is from the annotations, covering the passage from "Four Camps refer to dividing into two and adding one" to "speaking of the Book of Changes as the transformation of qi." Lu Ji says: "Dividing into two to represent the two principles" is the first camp, "adding one to represent the three elements" is the second camp, "four ones to represent the four seasons" is the third camp, "placing the remaining numbers between the fingers to represent the leap month" is the fourth camp. The phrase "the Book of Changes transforms into one" comes from the "Qian Zao Du." The "Qian Zao Du" discusses the generation of the universe in four stages: Tai Yi, Tai Chu, Tai Shi, and Tai Su. "The Book of Changes transforms into one" corresponds to the stage of Tai Chu. At this time, the "Book of Changes" has no form or boundary. Tai Yi is the stage where even qi has not yet appeared; Tai Chu is the beginning of qi, where the distinction between cold and warmth has just begun to emerge, hence it is called "Book of Changes."

三變成爻，四營者止一變耳，而云易者，易本乎氣，故不言變而言易，象天地之始，故云象氣變也。若鄭氏之義以文王推爻四乃術數，則以四營為七八九六：單則七也，拆則八也，重則九也，交則六也。四營而成，由是而生四七、四八、四九、四六之數，如是備為一爻。七八九六皆三變而成，故十有八變而成卦，八卦而小成也。

Three changes produce one line, and the four operations are merely one of these changes. Here it is called "Easy" (易), because "Easy" originates from qi (vital energy). Instead of saying "change," it says "Easy," referring to the initial appearance of heaven and earth. Therefore, the commentary says "the image of qi change." As for Zheng Xuan's interpretation, he followed King Wen's view that the four operations are part of the numerical methods. He explained the four operations as seven, eight, nine, and six, which correspond to the four trigrams: a single line is seven, representing young yang; a split line is eight, representing young yin; a double line is nine, representing old yang; and an intersected line is six, representing old yin. Once the four operations are completed, these numbers—four seven, four eight, four nine, and four six—emerge, thus forming one line. Seven, eight, nine, and six all require three changes to be determined, so eighteen changes form one hexagram, and the eight trigrams are considered the small completion.

○一變至卦也○一變而為七，七變而為九，九者氣變之究，乃復變而為一者，皆《乾鑿度》文。物有始有壯有究：一，始也；七，壯也；九，究也。一七九三氣相承。太極元氣，函三為一，故乃復變而為一，則三揲蓍而成一爻也。

The following explanation is from the commentary on the passage from "One change becomes seven, seven changes become nine, nine is the ultimate of change, so it changes back to one." These sentences are all from the "Qian Zao Du." All things have a beginning, a flourishing stage, and an end: one is the beginning, seven is the flourishing stage, and nine is the end. The three levels of qi, one, seven, and nine, follow each other in sequence. The Taiji original qi originally includes these three levels as one, so after reaching nine, it returns to one; thus, through three times of divining with the yarrow stalks, one line of the hexagram is formed.

六爻三變已下虞義也。《乾鑿度》曰：三畫而成乾，乾坤相併俱生。鄭彼注云：夫陽則言乾成，陰則言坤成，可知謂乾坤各三爻，故云六爻。三六十八，故十有八變而成卦。乾坤與六子俱名八卦而小成，謂天三爻，故云小成也。陽變成震坎艮，陰變成巽離兌，故云觀變於陰陽而立卦也。

The text below the phrase "six lines and three changes" adopts Yu Fan's interpretation. The "Ding Zuo Du" states: three strokes form the trigram "Qian," and "Qian" and "Kun" are born together and do not separate. Zheng Xuan's commentary on this passage says: when talking about yang, it refers to "Qian being formed," and when talking about yin, it refers to "Kun being formed," indicating that "Qian" and "Kun" each have three lines, so together they are called "six lines." Each of the six lines undergoes three changes, three times six equals eighteen, hence eighteen changes form a trigram. "Qian" and "Kun" together with "Zhen," "Xun," "Kan," "Li," "Gen," and "Dui" are called the "Eight Trigrams" and referred to as "small completion," because each trigram only has the three lines naturally formed. The change of yang lines produces "Zhen," "Kan," and "Gen," while the change of yin lines produces "Xun," "Li," and "Dui," hence it is said "to establish trigrams by observing the changes of yin and yang."

○引謂至爻也○此虞義也。上雲十有八變而成卦，八卦而小成，止據三才。庖犧引信三才，謂兼三才而兩之，乾坤各三爻而成六畫之數，是重卦之義。觸動謂六爻變動以成六十四卦，故引而信之，觸類而長之也。發動揮變，變剛生柔爻，變柔生剛爻，以三為六，是發揮於剛柔而生爻也。

The following explanation is from the commentary, covering the passage from "引谓庖牺" to "则发挥于刚柔而生爻也." This is Yu Fan's interpretation. The previous text mentioned that eighteen changes form a hexagram, and the eight trigrams are considered a minor completion; this was based on the principle of the three elements and three lines. Fuxi "drawing on the three elements" means combining the three elements and assigning two lines to each, thus expanding the trigrams Qian and Kun, each with three lines, into six lines, which is the principle of repeating trigrams to form hexagrams. "Touching" refers to the movement of the six lines leading to the sixty-four hexagrams, hence saying "drawing on it and extending by analogy." "Fa" means movement, and "hui" means transformation: a yang line changes to a yin line, and a yin line changes to a yang line, expanding from three lines to six lines, which is "developing through the interaction of yang and yin to produce lines."

○觸長至畢矣○此陸績義也。陸氏謂引信八卦重為六十四，則有三百八十四爻，故云觸長爻筴至萬一千五百二十。天地設位，聖人成能，故天下之能事畢矣，言易義已備也。○道大至神矣○太極一也，道據其一，故道謂太極也。一尚微，太極生兩儀，剖判分離，故顯也。虞注引下傳云：默而成，不言而信，存乎德。行易簡之善，配至德，故云德行人也。掛一以象三，列為三才，神而明之，存乎其人，故神德行也。

The following explanation is from the commentary starting at "Touching the long line divination" to "Therefore, all things under heaven are complete." This is the view of Lu Ji. Lu Ji believed that by extending and combining the eight trigrams in pairs, sixty-four trigrams are formed, resulting in 384 lines. Therefore, by analogy and extension, the number of divination lines is pushed up to 11,520. Heaven and earth each take their proper position, and the sage accomplishes his function within them, so all things under heaven are complete. This means that the meaning of the Book of Changes is now fully covered. The following explanation is from the commentary starting at "The Dao is the ultimate principle" to "Therefore, it can be harmonized with the divine." The Taiji is the undivided "one." The "Dao" is discussed based on this "one," so the commentary refers to "Dao" as Taiji. When it is in the state of "one," it is subtle and invisible. When Taiji produces the two principles, they are separated, and this is called "manifestation." Yu Fan's commentary cites the "Lower Commentary of the Great Treatise" saying: "It is formed in silence, without needing words to be trusted, entirely depending on virtue." By practicing the simplicity of the trigrams Qian and Kun, one can match the highest virtue, so the commentary says "virtue is the person." Divination with the yarrow stalks involves taking one stalk to symbolize the three elements, placing humans in the position of the three elements; the "Great Treatise" also says, "It is made divine and clear by the person," so it is said "divine virtue."

九家曰：陽往曰酬，陰來曰酢，故曰酬酢往來也。此申易四象之義，不言閏者從可知也。神謂天神，太一者，天之主氣，即其一不用者是也。右，助也，言易四象之作能右太一之神而助其變化，故可與右神矣。右，荀作侑，謂如祭祀而侑神也。

The "Nine Schools of the Book of Changes" says: Yang departing is called "chou," and Yin coming is called "cuo," so "choucuo" refers to mutual coming and going. This passage explains further the meaning of the four trigrams of the Great Derivation. The commentary does not mention the step of the leap year, because it can be inferred from this. "Shen" refers to heavenly spirits, and Taiyi is the main qi of heaven, which is the one not used among the fifty numbers of the Great Derivation. "You" means assistance, indicating that the establishment of the four trigrams of the Great Derivation can assist Taiyi spirit and help it enact transformations, hence it is said "can assist the spirit." The character "you" in the Xun Shuang version is written as "you," which refers to the meaning of offering food and encouraging the spirit during worship.

○在陽至者矣○此虞義也。子曰已下，孔子嘆美大衍四象之作也。陽變之坤五，故云在陽稱變，乾二之坤；陰化降乾二，故云在陰稱化，坤五之乾。一陰一陽變化無窮，故不測。《說卦》曰：神也者，妙萬物而為言者也。又曰：然後能變化，既成萬物也。變化神也，故云知變化之道者其知神之所為乎。

The following explanation is from the commentary between "In the yang it is called change" and "It is indeed very far from the truth." This is Yu Fan's view. "Zi Yu said" onwards is Confucius' praise of the creation of the four trigrams in the Great Transformation. When a yang line moves and goes to the fifth position of the坤 (Earth) trigram, the commentary says "In the yang it is called change, the second line of Qian (Heaven) moves to Kun (Earth)." When a yin line transforms and descends into the second position of the Qian trigram, the commentary says "In the yin it is called transformation, the fifth line of Kun moves to Qian." This is exactly the approach of the Han dynasty interpretation of the transformation between Qian and Kun. The mutual movement and transformation of one yin and one yang have no end, so it is said "unmeasurable." The "Sayings of the Trigrams" says: the term "spirit" is used to describe its subtle accomplishment of all things. It also says: only then can there be transformation and accomplishment of all things. Transformation is the essence of spirit, so it says "Those who understand the way of transformation, roughly understand the workings of spirit."

先儒以此為下章之首，荀馬皆然，故虞氏駁之。案：虞別傳云：仲翔奏上易注曰：經之大者莫過於易，自漢初以來其讀易者解之率少。至孝靈之際，潁川荀諝號為知易，臣得其注，有愈俗儒。至所謂西南得朋東北喪朋顛倒反覆，了不可知。

Previous scholars took this sentence "Zi Yu" as the beginning of the next chapter, and Xun Shuang and Ma Rong did the same, so Yu Fan wanted to refute them. According to the "Yu Fan Bi Zhuan," Yu Fan, whose name was Zhongxiang, when he submitted his own work, the "Yi Zhushuo," he said: among the classics, the "Yi" is the most important. Since the beginning of the Han dynasty, those who could properly understand the "Yi" have been very few. By the time of Emperor Ling of the Han dynasty, a man from Yingchuan named Xun Xu was reputed to be well-versed in the "Yi." The author read his annotations and found them somewhat better than the annotations of ordinary scholars. However, when it came to the interpretation of the "Kun" hexagram's hexagram text "In the southwest, one gains friends; in the northeast, one loses friends," his interpretation was confused and contradictory, making it completely unclear.

孔子嘆易曰：知變化之道，其知神之所為乎。以美大衍四象之作，而上為章首，尤可怪笑。又南郡太守馬融，名有俊才，其所解復不及諝。孔子曰：可與共學，未可與適道。豈不其然。是其事矣。爽一名諝。

Confucius praised the Way of the Book of Changes, saying, "Those who understand the principle of transformation probably also understand the workings of the divine." This was originally meant to praise the creation of the Four Symbols of Da Yan. Yet they elevated it to the first chapter, which is particularly laughable. There was also Ma Rong, the governor of Nanjun, who was well known for his outstanding talent, but his interpretation was even worse than that of Xun Xu. Confucius said, "One may study with him, but one may not necessarily follow the right path with him." Is this not exactly the case? This is the reason why Yu Fan refuted the previous interpretations. As for Xun Xu, he was Xun Shuang, and the name "Xu" was another name for him.

易有聖人之道四焉，以言者尚其辭。注：聖人之情見乎辭，繫辭焉以盡言也。動者尚其變。注：謂爻之變，儀之而後動，故尚其變。制器者尚其象。注：十二蓋取之類是。卜筮者尚其占。注：乾蓍稱筮，動離為龜，龜稱卜，動則玩其占，故尚其占。

The text says: The Book of Changes contains the four aspects of the sage's way, and those who use it to express their views value the statements of the hexagram lines. Hui Dong's own commentary: The mind of the sage is expressed in the words, so attaching words to the text is to fully express the meaning. The text says: Those who use it to act value the changes of the lines. Hui Dong's own commentary: This refers to the movement of the lines; first they are compared and considered before action is taken, so they value change. The text says: Those who use it to make objects value the hexagram images. Hui Dong's own commentary: This is like the twelve instances in the lower part of the Great Treatise where it says "it is taken from the hexagram of..." The text says: Those who use it for divination value its divinatory statements. Hui Dong's own commentary: The hexagram of Qian is used for the yarrow stalks, so it is called "divination with yarrow stalks"; the fifth line of Qian changes into Li, and Li is associated with the tortoise, so the tortoise is used for "divination with the tortoise"; once there is a movement, one contemplates its divinatory statement, so they value divination.

是故君子將有為也，將有行也，問焉而以言。注：有為謂建侯，有行謂行師。凡應九筮之法則筮之，謂問於蓍龜以言其吉凶。爻象動內，吉凶見外。蓍德圓神，卦德方知，故史擬神知以斷吉凶也。其受命也如向。注：不言善應，故受命如向。無有遠近幽深，遂知來物。注：遠謂天，近謂地，幽謂陰，深謂陽。神以知來，故遂知來物，謂幽贊神明而生蓍也。非天下之至精，其孰能與於此。注：至精謂乾，純粹精也。

The classic text says: Therefore, a gentleman, when about to act or take action, consults the Book of Changes, and the Book of Changes responds with its words. Hui Dong's commentary: "Having something to do" refers to the enfeoffment of feudal lords, and "having something to act" refers to military campaigns. Whenever the matters listed in the nine divinations of the Zhou Li are encountered, divination with yarrow stalks and turtle shells is used, asking them to reveal fortune and misfortune. The line images are activated within the inner trigram, and the fortune or misfortune is revealed in the outer trigram. The virtue of the yarrow stalks is round and profound, while the virtue of the hexagram is square and wise, so the diviner compares the profound wisdom of the yarrow stalks and the hexagram to judge fortune and misfortune. The classic text says: It accepts inquiries and responds, like an echo that immediately follows. Hui Dong's commentary: The yarrow stalks and turtle shells do not speak, yet their responses are extremely accurate, so it is said that they respond as if receiving a command, like an echo. The classic text says: No matter how far or near, how deep or hidden, it can know the future. Hui Dong's commentary: "Far" refers to heaven, "near" refers to earth, "hidden" refers to yin, and "deep" refers to yang. The divine can foresee the future, thus being able to know future things, which refers to the sage secretly receiving the assistance of the divine to create the method of yarrow divination. The classic text says: Unless it is the most refined and subtle thing in the world, who could achieve this. Hui Dong's commentary: "The highest refinement" refers to the Qian trigram, which is the purest refinement.

參五以變，錯綜其數。注：逆上曰錯。綜，理也。謂五歲再閏，再扐而後掛，以成一爻之變而倚六畫之數。卦從下升，故錯綜其數，則參天兩地而倚數也。通其變，遂成天地之文。注：變而通之，觀變陰陽始立卦，乾坤相親故成天地之文，物相雜故曰文。

The text says: Three and five alternate and change, interweaving and organizing their numbers. Hui Dong's commentary: Going from below to above is called "cuo." "Zong" means order. Here it refers to the system of two leap years in five years, twice inserting the remainder between fingers and then hanging it, thus completing a change of one line, relying on the number of six lines. The qi of the hexagrams arises from below to above, so "cuo zong its numbers" refers to what is said in "Shuo Gua" as "San Tian Li Er Di Er Yi Shu." The text says: To unify its changes, thus achieving the cultural splendor of heaven and earth. Hui Dong's commentary: Changing and then integrating, observing the movement of yin and yang to establish the structure of the hexagram; the qi of Qian and Kun interact and connect, thus achieving the cultural splendor of heaven and earth; things of different kinds intermingle, so it is called "wen."

極其數，遂定天下之象。注：數謂六畫之數，六爻之動，三極之道，故定天下吉凶之象也。非天下之至變，其孰能與於此。注：謂參五以變，故能成六爻之義，六爻之義易以工也。易無思也，無為也。注：天下何思何慮，同歸而殊塗，一致而百慮，故無所為，謂其靜也專。寂然不動。注：謂隱藏坤初，機息矣，專故不動者也。感而遂通天下之故。注：感，動也。以陽變陰，通天下之故，謂發揮剛柔而生爻者也。

The text says: By exhausting its numbers, one can determine the forms of all things. Hui Dong's commentary: "Number" refers to the six lines; the movement of the six lines embodies the principles of heaven, earth, and humanity, thus enabling the determination of the auspicious and inauspicious signs of the world. The text says: If it is not the most changeable thing in the world, who could achieve this. Hui Dong's commentary: It refers to "combining the five to produce change," thus achieving the meaning of the six lines, and the "Great Treatise" says "the meaning of the six lines is easily accomplished." The text says: The Book of Changes has no thought and no artificial creation. Hui Dong's commentary: The "Lower Transmission of the Great Treatise" says "the world has no thought and no consideration," different paths leading to the same destination, myriad considerations converging into one, thus saying there is no action, which is the state of "its stillness is focused" in the Book of Changes. The text says: It remains still and motionless. Hui Dong's commentary: It refers to the yang energy hidden in the first position of the Earth trigram, the motive force ceasing, because of stillness and focus, it does not move. The text says: Once it is affected, it communicates throughout the world. Hui Dong's commentary: "Affection" is movement. By transforming yin through yang, it communicates throughout the world, which is the unfolding of yin and yang to produce the lines of the hexagram.

非天下之至神，其孰能與於此。注：至神謂易，隱初入微，知幾其神乎。夫易，聖人之所以極深而揅機也。注：極深謂幽贊神明。機當為幾。幾，微也。揅幾謂參五以成一爻之變也。唯深也，故能通天下之志。注：無有遠近幽深，遂知來物，故通天下之志，謂蓍也。唯機也，故能成天下之務。注：務，事也。謂易揅幾開物，故成天下之務，謂卦者也。唯神也，故不疾而速，不行而至。注：神謂易也，謂日月斗在天，日行一度，月行十三度，從天西轉，故不疾而速。星寂然不動，隨天右周，感而遂通，故不行而至者也。子曰：易有聖人之道四焉者，此之謂也。

The text says: If it is not the most mysterious thing in the world, who could achieve this. Hui Dong's commentary: "The most mysterious" refers to the Book of Changes. Yang energy is hidden in the first line and enters the subtle and profound, which is exactly what the Great Treatise says: "Knowing the subtle signs is divine." The text says: The Book of Changes is a tool used by sages to explore the profound and investigate the subtle. Hui Dong's commentary: "Reaching the profound" refers to receiving divine assistance in secret and creating the method of using the yarrow stalks. The character "ji" should be read as "ji," which means subtle. "Investigating the subtle" refers to completing the change of one line through the variations of three and two. The text says: Because it is profound, it can reach the hearts of people throughout the world. Hui Dong's commentary: No matter how far or how profound, it can foresee the future, thus reaching the wills of people throughout the world — this refers to the yarrow stalks. The text says: Because it can investigate the subtle, it can accomplish the affairs of the world. Hui Dong's commentary: "Wu" means "affairs." The Book of Changes investigates the subtle and opens up the categories of things, thus accomplishing the affairs of the world — this refers to the hexagrams. The text says: Because it is divine, it does not need to hurry and yet is swift, does not need to travel and yet arrives. Hui Dong's commentary: "Divine" refers to the Book of Changes. The sun, moon, and Big Dipper are all suspended in the sky. The sun moves one degree in a day and night, the moon moves thirteen degrees, following the rotation of the celestial bodies from east to west, thus not hurrying yet moving swiftly. The Big Dipper appears still, yet it follows the rotation of the heavens to the right, responding and thus connecting, thus not traveling yet arriving. The text says: Confucius said, the Book of Changes contains four aspects of the way of the sages, referring to these.

疏。聖人至言也○此虞義也。太玄曰：辭以睹乎情，故聖人之情見乎辭。繫辭謂彖象九六之辭。書不盡言，故繫辭焉以盡其言。儗之而後言，故尚其辭也。○謂爻至其變○此陸績義也。動謂爻也。爻者言乎變者，故變謂爻之變。以易為度，先於此儀之而後舉事，則動無不中，是儀之而後動，故尚其變也。

Hui Dong made a self-explanatory note. The following explanation is from the commentary on the passage from "the feelings of the sage are revealed in the words" to "to express fully what is to be said." This is Yu Fan's view. Yang Xiong said in "The Great玄" that "words are used to reveal the actual situation," so the sage's intention is revealed in the words. "Xì Cí" refers to the zhuang ci, xiang ci, and the words of yong jiuyu yong liu. Words cannot fully express what is to be said, so words are attached to the previous text to express fully what is to be said. First, one compares and considers, then speaks, so words are valued. The following explanation is from the commentary on the passage from "referring to the change of the yao" to "therefore, it is valued for its change." This is Lu Ji's view. "Dong" refers to the yao. "Xì Cí" says the yao is about change, so "change" refers to the change of the yao. Taking the Yi as a standard, first compare and consider here before acting, so action will not miss the mark. This is "yi zhi er hou dong," so change is valued.

○十二至類是○荀氏謂結繩為罔罟蓋取諸離，乃指十二蓋取為言，是尚其象也。○乾蓍至其占○此虞義也。白虎通引禮雜記曰：蓍，陽之老也。蓍數百，乾為百，蓍所以筮者，故乾蓍為筮。乾五動體離，離為龜，龜所以卜，故龜稱卜。占事知來，動則翫其占，故尚其占也。

The following explanation is from the commentary on the passage from "twelve coverings take" to "such as." Xun Shuang explains that "tying ropes to make a net, roughly takes the image of the Li hexagram," which refers to the twelve instances in the "Great Treatise" of the "Book of Changes" where it says "it is taken from the hexagram of..." This emphasizes the importance of imagery. The following explanation is from the commentary on the passage from "the yarrow stalks are called divination" to "therefore they value divination." This is Yu Fan's view. The "White Tiger Classic" cites the "Book of Rites: Miscellaneous Records" saying that the yarrow grass is the oldest in yang energy. The yarrow stalks are counted in hundreds, and the number of lines in the Qian hexagram is close to a hundred, so the yarrow stalks are used for divination, hence the yarrow stalks are called divination. The fifth line of the Qian hexagram moves, forming the upper trigram of Li, and Li represents the tortoise, which is used for divination, hence the tortoise is called divination. Divination can foresee the future, and once there is a movement, one should ponder its divination text, hence the emphasis on divination.

○有為至凶也○此虞義也。屯豫諸卦皆云利建侯，故有為謂建侯。卦有師嗛豫諸卦皆有行師之象，故有行謂行師。周禮春官筮人，掌三易以辨九筮之名：一曰筮更，二曰筮咸，三曰筮式，四曰筮目，五曰筮易，六曰筮比，七曰筮祠，八曰筮參，九曰筮環。故云凡應九筮之法則筮之，謂應此九筮則加之筮也。

The following explanation is from the commentary on the passage from "There is action called establishing feudal lords" to "to decide auspiciousness and misfortune." This is Yu Fan's interpretation. The hexagrams Zun and Yu both say "favorable for establishing feudal lords," so "there is action" refers to the act of enfeoffing feudal lords. Hexagrams such as Shi, Qian, and Yu all have images of military action, so "there is movement" refers to military campaigns. The Spring Official in the Zhou Li records the position of the person who performs divination, who is in charge of the three schools of divination: Lianshan, Guicang, and Zhouyi. These are used to distinguish nine categories of divination matters: one is shi geng, two is shi xian, three is shi shi, four is shi mu, five is shi yi, six is shi bi, seven is shi ci, eight is shi can, nine is shi huan. Therefore, the commentary says "in general, when encountering the nine categories of divination, one should perform divination," meaning that when encountering these nine types of matters, one should carry out divination.

上雲卜筮，故謂問於蓍龜。言謂吉凶之辭，故云以言其吉凶。內謂初，外謂上，陽象動內則吉見外，陰爻動內則凶見外，故云爻象動內，吉凶見外。蓍德圓神，卦德方知，此節專言蓍而兼及卦者，以卦由蓍而成也。史謂筮史，筮史儗蓍卦之神知以斷吉凶也。

The text has already mentioned "卜筮," so it is explained as questioning through yarrow stalks and turtle shells. "言" refers to the words determining fortune and misfortune, so it says "to speak of its fortune and misfortune." "Inner" refers to the first line, and "outer" refers to the top line: the yang image is activated within the inner trigram, and good fortune appears in the outer trigram; the yin line is activated within the inner trigram, and bad fortune appears in the outer trigram, so it says "the line image moves within, fortune and misfortune appear outside." As for "the virtue of the yarrow stalks is round and the virtue of the hexagram is square," this section originally focused on the yarrow stalks, but it also mentions the hexagram, because the hexagram can only be obtained through the yarrow stalks. "Shi" refers to the person performing the divination, who compares the divine wisdom of the yarrow stalks and the hexagram to judge fortune and misfortune.

○不言至如向○此虞義也。命謂命蓍命龜之辭，蓍龜不言而示諸占兆，故云不言善應。虞氏謂不疾而速，不行而至，故受命如向也。○遠謂至蓍也○此虞義也。乾為遠，故遠謂天；坤為近，故近謂地。幽謂坤，深謂乾。釋言曰：幽，深也。幽深同訓，以屬坤者為幽，屬乾者為深，故幽謂陰，深謂陽也。

The following explanation is from the commentary, covering the passage from "not speaking but responding well" to "thus receiving the mandate as if responding to a call." This is Yu Fan's view. "Mandate" refers to the divination using the yarrow stalks and the oracle bones. The yarrow stalks and oracle bones do not speak, yet they display the result in the divination signs, hence it is said "not speaking but responding well." Yu Fan believes this is precisely "not hastening yet swift, not moving yet arriving," so receiving the mandate is like an echo that immediately responds. The following explanation is from the commentary, covering the passage from "far refers to heaven" to "and thus the yarrow stalks were born." This is also Yu Fan's view. The hexagram Qian represents far, so "far" refers to heaven; the hexagram Kun represents near, so "near" refers to earth. "Y幽" belongs to Kun, and "deep" belongs to Qian. The "Er Ya · Xieyan" says "幽 means deep," so "幽" and "deep" share the same meaning. Among them, the aspect belonging to Kun is called "幽," and the aspect belonging to Qian is called "deep," hence the commentary says "幽 refers to yin, deep refers to yang."

不言乾坤而言天地陰陽者，謂幽贊神明而生蓍之時，未有乾坤之象也。物謂乾，乾神知來，故遂知來物。此為下蓍之德張本，故云幽贊神明而生蓍也。○至精至精也○此虞義也。繫下云：定天下之吉凶，成天下之娓娓者莫善乎蓍龜。太玄曰：抽天下之蔓蔓，散天下之混混者，非至精其孰能之。故云非天下之至精其孰能與於此。

At this point, the text does not directly mention the trigrams Qian and Kun but instead refers to heaven and earth and yin and yang, because when the sage secretly relied on divine assistance to create the method of using the yarrow stalks, the images of the trigrams Qian and Kun had not yet been established. "Things" here refers to the trigram Qian, which represents the divine and is capable of foreseeing the future, hence the statement "thus knowing the coming things." This sentence sets the stage for the following discussion about "the virtue of the yarrow stalks is round and divine," so it says "gently praising the divine and giving rise to the yarrow stalks." The following explanation is from the commentary, covering the passage from "the highest refinement is Qian" to "pure and refined." This is Yu Fan's view. The "Xici" (Great Treatise) says: there is nothing better than the yarrow stalks and tortoise shells for determining the fortune or misfortune of the world and achieving the world's tireless diligence. Yang Xiong's "Taixuan" says: the one who can untangle the confused threads of the world and clarify the muddled situations is none other than the most refined thing. Therefore, the classic says "without the highest refinement of the world, who could be involved in this?"

乾為蓍，乾伏坤初，精微而無形，故云至精，謂乾純粹精也。○逆上至數也○此虞義也。上下為順，下上為逆，故曰逆上稱錯。易以順性命之理，八卦而小成，即有陰陽剛柔仁義之分，故曰綜理也。參讀為三。一掛兩揲兩扐為五歲，再閏再扐而後掛，凡三變而成一爻，言三其五以成一爻之變也。分天象為三才，以地兩之，故云而倚六畫之數。易氣從下生，以下爻為始，故云卦從下升。

The trigram Qian represents the yarrow stalks. Qian is hidden in the initial position of Kun, being subtle and refined without form, hence called "the utmost refinement," which is what the Wenyan says about Qian being the pure essence. The following explanation is from the commentary starting with "reverse movement is called 'error'" to "and relies on the number." This is Yu Fan's interpretation. Moving from top to bottom is called "smooth," while moving from bottom to top is called "reverse," so moving upward is termed "error." The Book of Changes is used to align with the principles of life and nature. After the eight trigrams are formed, distinctions of yin and yang, strength and softness, benevolence and righteousness emerge, hence "comprehensive" refers to order. "San" should be read as "three." One casting, two divining, two separating, making five steps, compared to five years; with two leap years in five years, so two times the remainder are added before casting; altogether three changes form one line, meaning three "fives" compose the change of one line. The heavenly pattern is divided into three elements, then multiplied by the earth number two, hence the commentary says "and relies on the number of six lines." The energy of the Book of Changes originates from below, starting with the lower lines, hence "the hexagram rises from below."

乾鑿度曰：易始於一，分於二，通於三，□於四，盛於五，終於上。是從下升，故錯綜其數，錯為六畫，綜為三才六畫數之所倚，故云則參天兩地而倚數者也。□於四，於上闕，或作壯於四。○變而至曰文○此虞義也。化而裁之謂之變，推而行之謂之通，通其變謂變而通之也。卦謂八卦，陽變成震坎艮，陰變成巽離兌，故觀變陰陽始立卦也。純乾純坤之時未有文章，乾坤相親，故成天地之文。陰陽錯居稱雜，陽物入坤，陰物入乾，更相雜成六十四卦，乃有文章，故曰文也。

The "Qian Zao Du" says: The "Book of Changes" begins with the first line, is divided at the second line, is connected at the third line, is vigorous at the fourth line, reaches its peak at the fifth line, and ends at the top line. This is the order from bottom to top. Therefore, it says "wronging and comprehending its numbers": "Wronging" corresponds to the six lines, and "comprehending" corresponds to the three elements. The number of six lines relies on this, so it says "three heavens and two earths, relying on numbers." The phrase "□ at the fourth line" has a missing character above the "at" in the original text; some versions read "vigorous at the fourth line." The following explanation is from the annotations, starting from "change and communicate" to "things are mixed, so it is called 'text'." This is Yu Fan's view. The "Great Treatise" says "changing and cutting it is called 'change,' pushing it forward and acting on it is called 'communication.' "So 'changing its variation' means changing and then communicating it." "Gu" refers to the eight trigrams: the change of yang lines produces "Zhen," "Kan," and "Gen," and the change of yin lines produces "Xun," "Li," and "Dui." Therefore, observing the movement of yin and yang establishes the structure of the trigrams. When Qian is entirely yang and Kun is entirely yin, there is no text; only when the energies of Qian and Kun interact and connect does the text of heaven and earth emerge. The mixing and intermingling of yin and yang is called "mixing." Yang enters Kun, yin enters Qian, and they intermingle to form the sixty-four trigrams, thus producing text, so it is called "text."

○數謂至象也○此虞義也。數即參兩所倚之數，故云六畫之數。六爻兼三才而兩之者，故云三極之道。八卦定吉凶，故定天下吉凶之象也。○謂參至工也○此虞義也。六畫稱爻，爻從變始，參其五以成一爻之變。參重三才，故能成六爻之義。引而信之，觸類而長之，則變之至者也。六爻之義易以工，工讀為功，義見下也。

The following explanation is from the commentary, covering the passage from "Number refers to the number of six lines" to "It determines the image of good and evil." This is Yu Fan's view. "Number" refers to the number upon which the principle of heaven and earth is based, hence it is called the number of six lines. Six lines are combined by including the three elements and each paired with two lines, thus expressing the principle of the three fundamental aspects. The eight trigrams can determine good and evil, hence they can determine the images of good and evil throughout the world. The following explanation is from the commentary, covering the passage from "It refers to combining five to produce change" to "The Book of Changes is thus perfected." This is also Yu Fan's view. Six lines are called yao, and yao arise from change. Three "fives" form the change of one yao. "参" means doubling the three elements and overlapping them, thus forming the meaning of six yao. Extending and expanding, reaching the extreme of change, is what this refers to. "The meaning of six yao is easy to perfect," "工" should be read as "功," and its meaning is explained below.

○天下至也專○此虞義也。天下何思何慮，同歸而殊塗，一致而百慮者，皆下繫文。何思何慮謂乾伏坤初時，塗雖殊，其歸則同，故曰同歸而殊塗；慮雖百，其致則一，故一致而百慮。荀子天論篇曰：大巧在所不為，大智在所不慮。故無思也，無為也。乾伏坤初，藏神無內，故其靜也專。

The following explanation is from Yu Fan's commentary on the passage from "Heaven What Thinks, What Contemplates" to "This is called its concentration in stillness." This is Yu Fan's interpretation. The phrases "Heaven What Thinks, What Contemplates," "All Return to the Same Destination Though Different Paths," and "Unity in Purpose Though Hundreds of Thoughts" are all taken from the "Lower Commentary of the Great Treatise." "What thinks, what contemplates" refers to the hidden yang energy at the beginning of the hexagram Kūn. Although the paths differ, they all return to the same destination, hence "All Return to the Same Destination Though Different Paths." Although thoughts are numerous, they all converge on one point, hence "Unity in Purpose Though Hundreds of Thoughts." The "Tian Lun" chapter of Xunzi says: the greatest skill lies in not doing, the greatest wisdom lies in not contemplating. Therefore, the Book of Changes has no thoughts and no actions. The hexagram Qian is hidden at the beginning of Kūn, concealing the spirit without revealing it, hence "This is called its concentration in stillness."

○謂隱至者也○此虞義也。乾隱藏坤初，佼易立節，寂然無為之時，故其機息矣。其靜也專，故不動者也。○感動至者也○此虞義也。乾鑿度曰：虛無感動。鄭氏謂惟虛無也，故能感天下之動。乾出坤初，以陽變陰，清淨照哲，故能通天下之故。

The following explanation is from the commentary between "Wèi yǐn cáng Kūn chū" and "zhuān gù bù dòng zhě yě." This is Yu Fan's view. The yang energy of the Qian hexagram is hidden in the initial position of the Kun hexagram. The transactional energy has just established its order, and it is precisely at the time of being still and inactive that its motive ceases. Because it is still and focused, it does not move. ("Jiǎo yì" in the original text should be read as "jiāo yì," meaning "transactional.") The following explanation is from the commentary between "Gǎn, dòng yě" and "ér shēng yáo zhě yě." This is also Yu Fan's view. The "Qian Zao Du" says "xū wú gǎn dòng," and Zheng Xuan explains it as: only by being empty and free of self can one respond to the movement of the world. The yang of Qian emerges from the initial position of Kun, transforming yin into yang, clear and bright, thus capable of penetrating all matters of the world.

發動也，揮變也。變剛生柔爻，變柔生剛爻，以三為六，則發揮剛柔而生爻者也。○至神至神乎○此虞義也。易隱初入微謂無思無為時也。乾初稱幾，幾者動之微，君子知微，故知幾其神也。○極深至變也○極深謂幽贊神明，虞義也。繫下云：精義入神。姚信注云：陰陽在初，深不可測，故謂之神。陰陽在初，故曰深。幽贊神明，極深之義也。機當為幾，鄭義也。古文作機，鄭讀為幾。幾謂初爻，初爻尚微，故曰幾微也。聖人參五以成一爻之變，是揅幾之義也。

"Fa" means to initiate, and "hui" means transformation: a yang line changes to produce a yin line, and a yin line changes to produce a yang line. From three lines, it expands to six lines. This is called "fa hui gangrou er sheng yao," meaning to manifest and transform the yin and yang to produce lines. The following explanation is from the commentary on the passage from "Zhi Shen Wei Yi" to "Zhi Ji Qi Shen Hu." This is Yu Fan's view. "Yi Yin Chu Ru Wei" refers to the stage of no thinking and no action. The first line of the hexagram Qian is called "ji," which means the initial movement. A gentleman who can perceive the initial movement is said to have "zhi ji qi shen." The following explanation is from the commentary on the passage from "Ji Shen Wei Yuan Zan Shen Ming" to "Yi Cheng Yi Yao Zhi Bian Ye." "Ji Shen" is interpreted as secretly receiving assistance from the divine to create the method of using the yarrow stalks, which is Yu Fan's view. The "Xici Xia Zhuan" discusses "jing yi ru shen," and Yao Xin's commentary says: yin and yang are in their initial positions, so they are deeply profound and thus called "shen." Yin and yang being in their initial positions is called "shen"; secretly receiving assistance from the divine is the meaning of "ji shen." The character "ji" should be read as "ji," according to Zheng Xuan: the ancient text writes it as "ji," and Zheng Xuan pronounces it as "ji." "Ji" refers to the first line, which is still subtle and obscure, so it is said "ji, wei ye." The sage completes the change of one line through the variation of three and five, which is the meaning of "cun ji."

○無有至蓍也○此虞義也。聖人幽贊於神明而生蓍，蓍之德圓而神，神以知來，故無有遠近幽深，遂知來物。此承上至變以起下蓍之德也。○務事至者也○務事謂事業。以陽闢坤，是揅幾開物；以陰翕乾，故能成天下之務。卦之德方以知，故云謂卦者也。

The following explanation is from the commentary, covering the passage from "wu you yuan jin you shen" to "wei zhi ye." This is Yu Fan's view. The sage secretly relied on the assistance of the divine to create the method of using the yarrow stalks. The virtue of the yarrow stalks is round and penetrating, and because of their divine nature, they can foresee the future. Therefore, they can know the future matters whether they are far or near, deep or hidden. This section continues from the previous discussion on "zhi bian" to lead into the discussion of the virtue of the yarrow stalks. The following explanation is from the commentary, covering the passage from "wu, shi ye" to "wei gua zhe ye." "Wu" means matter, referring to affairs. Using the yang energy to open the "Kun" trigram is about investigating subtle things and opening up categories of things; using the yin energy to close the "Qian" trigram, thus achieving the affairs of the world. The virtue of the trigrams is square and wise, so the commentary says this sentence refers to the trigrams.

○神謂至者也○此虞義也。乾鑿度曰：易者以言其德也。藏神無內，天下之至神，即無思無為之易也，故云神謂易也。易有天道焉，有地道焉，有人道焉。日合於天統，月合於地統，斗合於人統。六爻之動，三極之道，故日月斗以言神之用也。

The following explanation is from the commentary, covering the passage from "Shen wei Yi ye" to "Gu bu xing er zhi zhe ye." This is Yu Fan's view. The "Qian Zao Du" says: "Yi" refers to its virtue. Concealing the divine and not revealing it is the most mysterious thing in the world, which is the "Yi" that is without thought and action, so the commentary says "Shen wei Yi ye." The "Great Treatise" discusses the "Yi" containing the ways of heaven, earth, and humanity: the sun corresponds to the heavenly order, the moon corresponds to the earthly order, and the Big Dipper corresponds to the human order. The movement of the six lines embodies the three ultimate principles of heaven, earth, and humanity, so the example of the sun, moon, and Big Dipper is used to explain the function of "Shen."

賈逵論歷曰：五紀論日月循黃道，南至牽牛，北至東井，率日日行一度，月行十三度十九分度七也。周書武順曰：天道尚左，日月西移，故從天西轉。續漢書律曆志曰：天之動也，一晝一夜而運過周日之所行，與運周日月相推，日舒月速。

Jia Kui's "Discourse on the Calendar" says: "The 'Five Records' treat the movement of the sun and moon along the Yellow Path, reaching as far south as the Ox mansion and as far north as the Well mansion. The sun moves roughly one degree per day, while the moon moves seven and seven nineteenths degrees per day." The "Lost Book of Zhou: Wu Shun" states: "The heavenly way values the left, and the sun and moon move from east to west, hence they follow the westward rotation of the sky." The "Continued Book of Han: Records of Laws and Calendars" says: "The rotation of the heavens completes one full circle in a day and night, plus the distance the sun travels in one day; the movement of the heavenly bodies and the sun and moon are in mutual motion, with the sun moving slowly and the moon moving quickly."

案：漢法天一日一夜過周一度，日亦一日一夜起度端終度端，月又速於日，故不疾而速也。星寂然不動謂斗也。太玄曰：斗振天而進。范望注云：振，動也。斗沖隨天左回，故言進。又曰斗之南左行而右還，故隨天右周也。漢書天文志曰：斗為帝車，運於中央，臨制四海，分陰陽，建四時，均五行，移節度，定諸紀，皆繫於斗。故感而遂通，不行而至也。

Note: According to the Han dynasty calendar system, celestial bodies complete one full rotation in a day and night plus an additional degree. The sun moves from one degree to another within a day and night, while the moon moves even faster than the sun. Therefore, it is said that it does not need to hurry and naturally moves swiftly. "The stars remain still" refers to the Big Dipper. Yang Xiong's "Taixuan" states, "The Dipper shakes the heavens and advances," and Fan Wang's commentary explains, "Shaking" means movement, and the direction pointed to by the Dipper's handle changes as the heavens rotate to the left, hence it is said "advances." "Taixuan" also says that when the Dipper is in the south, it moves to the left and turns back to the right, hence it is said to rotate to the right around the heavens once. The "Han Shu · Tianwen Zhi" states that the Big Dipper is the chariot of the heavenly emperor, moving in the center, overseeing the four directions from a high position; it distinguishes yin and yang, establishes the four seasons, balances the Five Phases, changes the solar terms, and determines all kinds of regulations, all of which are related to the Big Dipper. Therefore, it is said to be responsive and interconnected, reaching its destination without actually moving.

天一地二，天三地四，天五地六，天七地八，天九地十。注：一二三四得五為六七八九。十者，二五也。五為虛，故大衍之數五十。聖人用蓍之數以作八卦，蓍為七，卦為八，爻為九六。九六與七八相應，二者合三十而天地之數畢矣。

The text lists the numbers of Heaven and Earth: Heaven one, Earth two; Heaven three, Earth four; Heaven five, Earth six; Heaven seven, Earth eight; Heaven nine, Earth ten. Hui Dong explains: one, two, three, and four, when each is added to five, become six, seven, eight, and nine; as for ten, it is two fives. Heaven five is an empty position, so the "Great Derivation Number" only takes fifty. The sage used the yarrow stalks to create the Eight Trigrams: the yarrow stalks use seven, the Trigrams use eight, and the lines use nine and six. Nine and Six Harmony make fifteen, seven and eight also make fifteen, and both correspond exactly; two fifteens make thirty, thus the numbers of Heaven and Earth are fully explained.

子曰：夫易何為者也。注：問易何為取天地之數也。開物成務，冒天下之道，如斯而已者也。注：以陽闢陰謂之開物，以陰脅乾謂之成務。冒，觸也，觸類而長之如此也。是故聖人以通天下之志。注：聖人謂庖犧，開物故以通天下之志。

The text says: Confucius asked, what is the purpose of the Book of Changes? Hui Dong's commentary: this is asking why the Book of Changes uses the numbers of heaven and earth. The text says: it opens up things and completes affairs, encompassing all the principles of the world, and that is all. Hui Dong's commentary: using yang energy to open up yin is called 'kaiwu' (opening things); using yin energy to gather and consolidate yang is called 'chengwu' (completing affairs) (in the later commentary, 'xie' is written as 'xi', meaning convergence). 'Mai' means to touch or encounter; to extend by analogy is like this. The text says: therefore, the sage uses it to understand the minds of people throughout the world. Hui Dong's commentary: here, 'the sage' refers to Fuxi, because he could open up things, so he could understand the minds of people throughout the world.

以定天下之業。注：成務故以定天下之業。以斷天下之疑。注：三百八十四爻冒天下之道，觸類而長之，故以斷天下之疑。是故蓍之德圓而神。注：蓍數七，七七四十九，乾為蓍為圓為神，故蓍之德圓而神，所以通天下之志也。

The text says: Use it to establish the affairs of the world. Hui Dong's commentary: Because it can accomplish matters, it can establish the affairs of the world. The text says: Use it to judge the doubts of the world. Hui Dong's commentary: The 384 lines encompass the ways of the world, and by analogy they can be extended, so it can resolve the doubts of the world. The text says: Therefore, the virtue of the yarrow stalks is round and profound. Hui Dong's commentary: The yarrow stalks use seven as a number, seven sevens make forty-nine, which is the practical number of the great derivation; The Qian hexagram represents the yarrow stalks, roundness, and divinity, so the virtue of the yarrow stalks is round and profound, used to understand the hearts and minds of the people throughout the world.

卦之德方以知。注：卦數八，八八六十四，坤為方為知，故卦之德方以知，所以定天下之業也。六爻之義易以工。注：六爻九六相變，工讀為功，功業見乎變，故六爻之義易以工，所以斷天下之疑也。聖人以此先心，退藏於密，吉凶與民同患。注：以蓍神知來，故先心。陽動入巽，巽為退，伏坤為閉戶，故藏密，謂齊於巽以神明其德。陽吉陰凶，坤為民，故吉凶與民同患。神以知來，知以藏往。注：乾神知來，坤知藏往。來謂先心，往謂藏密也。

The text says: The virtue of the hexagrams is square and wise. Hui Dong's commentary: The hexagrams are counted in eight, eight times eight makes sixty-four; The hexagram of Earth (Kun) represents squareness and wisdom, so the virtue of the hexagrams is square and wise, used to establish the world's affairs. The text says: The meaning of the six lines lies in change and success. Hui Dong's commentary: The six lines use all nines and all sixes to change and move, "gong" should be read as "gong" (achievement), achievements are clearly revealed in change, so the meaning of the six lines lies in change and success, used to judge the world's difficulties. The text says: The sage uses this method to foresee clearly in his mind, and after the matter is completed, he retreats and hides in secrecy, and the good and bad fortune and misfortune are shared with the people. Hui Dong's commentary: Relying on the divination with the yarrow stalks to foresee the future, so it is said "foreseeing in the mind." A yang line moves into the hexagram of Wind (Xun), which has the image of retreat and concealment, and beneath it is the hexagram of Earth (Kun), representing closing the door, so it is said "hiding in secrecy," which is to fast and purify oneself in the position of Wind (Xun) to make the virtue divine. Yang is good, yin is bad, Earth (Kun) represents the people, so good and bad fortune is shared with the people. The text says: To foresee the future with divine insight, and to collect the past with wisdom. Hui Dong's commentary: Heaven (Qian) represents the divine and can foresee the future, Earth (Kun) represents knowledge and can collect the past. "Come" corresponds to "foreseeing in the mind," "go" corresponds to "hiding in secrecy."

其孰能與此哉。注：謂誰能為此哉，謂古之聰明睿知之君也。古之聰明睿知神武而不殺者夫。注：謂大人也。庖犧在乾五，動而之坤，與天地合聰明。在坎為聰，在離為明，神武謂乾，睿知謂坤。乾坤坎離反覆不衰，故而不殺者夫。

The text says: Who can reach this level? Hui Dong's own commentary: This refers to the wise and intelligent kings of ancient times who could achieve this. The text says: That is exactly the wise and intelligent, divine and martial but not resorting to warfare of ancient times. Hui Dong's own commentary: This refers to the "Great Person" in the Nine in the Fifth position. Fuxi occupied the fifth line of the Qian hexagram, and through movement, it transformed to the Kun hexagram. It harmonized with heaven and earth and thus possessed wisdom. In the Kan hexagram is "wisdom," in the Li hexagram is "clarity"; "divine martial" refers to Qian, and "wise knowledge" refers to Kun. The Qian, Kun, Kan, and Li hexagrams, when reversed or inverted, remain the original hexagram, and their virtues do not diminish. Therefore, it is said "not killing"—here "killing" is read as "diminishing."

是以明於天之道，而察於民之故。注：乾五之坤，以離日照天，故明天之道；以坎月照坤，故察民之故。是興神物以前民用。注：震為興，乾為神物，坤為民用。神物謂蓍龜，為萬物先，故前民用。聖人以此齊戒以神明其德夫。注：巽為齊，乾為神明為德。聖人幽贊於神明而生蓍，故以此齊戒以神明其德夫。是故盍戶謂之坤，闢戶謂之乾。注：盍，閉翕也，謂從巽之坤，坤柔象夜，故以閉戶。闢，開也，謂震之乾，乾剛象晝，故以開戶。

The text says: Therefore, one can understand the way of Heaven and observe the affairs of the people. Hui Dong's commentary: The fifth line of the hexagram Qian moves to Kun, forming the images of Kan and Li; using Li's sunlight shining upon Heaven, one can understand the way of Heaven; using Kan's moonlight shining upon Kun, one can observe the people's affairs. The text says: Thus, divine creatures arise to guide the people's daily lives. Hui Dong's commentary: Zhen has the meaning of rising up, hence it is "兴" (to rise); Qian represents divine beings and objects, combined as "神物" (divine creatures); Kun represents the people and their use, combined as "民用" (people's daily use). "神物" refers to the yarrow stalks and turtle shells, which are aware of things before all other things, hence they precede the people's daily activities. The text says: Therefore, the act of closing the gate is called Kun, and the act of opening the gate is called Qian. Hui Dong's commentary: "盍" means closing and gathering, referring to moving from Xun to Kun, where Kun's softness symbolizes night, hence taking the meaning of closing the gate. "辟" means opening, referring to moving from Zhen to Qian, where Qian's strength symbolizes day, hence taking the meaning of opening the gate.

一盍一闢謂之變。注：陽變盍陰，陰變闢陽，剛柔相推而生變化也。往來不窮謂之通。注：十二消息陰陽往來無窮已，推而行之，故謂之通也。見乃謂之象，形乃謂之器。注：在天成象，天垂象見吉凶，故見乃謂之象。在地成形，形而下者謂之器，故形乃謂之器。

The text says: One closure and one opening is called "change." Hui Dong's commentary: Yang changes and closes the yin, yin changes and opens the yang, and the interaction between firm and flexible leads to change. The text says: Continuous movement without end is called "communication." Hui Dong's commentary: In the twelve hexagrams of yin and yang, the movement of yin and yang has no limit, and their continuous movement and application is called "communication." The text says: Manifestation is called "image," and taking form is called "object." Hui Dong's commentary: In the heavens, it becomes an image; heaven reveals images to show auspicious and inauspicious signs, so what is manifested is called an image. On the earth, it becomes a form; when it takes form and falls into the realm of physical form, it is called an object, so what takes form is called an object.

制而用之謂之法。注：陽道制命，陰道致用，故致而用之。爻法之謂坤，故謂之法。利用出入，民咸用之謂之神。注：乾為利，坤為用，出乾入坤故利用出入。坤為民，乾為神，乾伏坤中，息震消巽，鼓之舞之，故謂之神也。

The text says: To cut and use it is called "method" (fa). Hui Dong's commentary: The yang principle is responsible for issuing commands, while the yin principle is responsible for implementation, so it is called "to promote and apply it." The Great Treatise says "the trigram of the earth is called the method," so it is called "method." The text says: It is convenient for going out and coming in, and the people use it every day without realizing it, which is called "divine" (shen). Hui Dong's commentary: The trigram of Heaven (Qian) represents benefit, and the trigram of Earth (Kun) represents use; yang comes from Heaven and enters Earth, so it is called "beneficial for going out and coming in." Earth represents the people, and Heaven represents the divine; yang is hidden within Earth, and when yang ceases, it becomes Thunder (Zhen); when yin diminishes, it becomes Wind (Xun). One beat, one dance, so it is called "divine."

疏。一二至畢矣○水火木金得土而成，故一二三四得五為六七八九。土生數五，成數五，二五為十，故有地十。十者，二五也。天地之數五十有五而天五為虛，故大衍之數止有五十。五十又虛一，聖人用以作八卦。

Hui Dong explains that the following passage is an explanation of the text from "one two three four make five" to "the numbers of heaven and earth are complete." Water, fire, wood, and metal all need earth to take form, so one, two, three, and four each add five, becoming six, seven, eight, and nine. The generating number of earth is five, and its forming number is also five. Two fives make ten, so in the numbers of heaven and earth there is "ten," which is two fives. The total numbers of heaven and earth amount to fifty-five, but the number five of heaven is an empty position and not used, so the number of great derivation is fifty. From fifty, one is again removed, and the remaining forty-nine is used by the sage to create the eight trigrams.

七七四十九，故蓍為七。八八六十四，故卦為八。六十四卦有三百八十四爻，九六相變，故爻為九六。九六者，十五也。七與八亦合於十五，故九六與七八相應。合二者為三十，五六三十。三統曆所云十一而天地之數畢是也。天地之數盡於七八九六，易之所取以此，故先陳此數，下傳乃發問也。

Seventy times seven is four hundred and ninety, so the divination stick is counted in sevens; eight times eight is sixty-four, so the hexagrams are counted in eights. The sixty-four hexagrams contain three hundred and eighty-four lines, and the use of nine and six alternately changes, so the lines are called nine and six. Nine plus six is fifteen, and seven plus eight is also fifteen, so nine and six correspond to seven and eight. Two fifteens together make thirty, which is five times six, thirty. Liu Xin's "Three Dynasties Calendar" says "eleven and the numbers of heaven and earth are complete," which means exactly this. The practical use of the numbers of heaven and earth lies in seven, eight, nine, and six. The Book of Changes uses these numbers, so the text first lists these numbers, and then proceeds to ask questions.

○問易至數也○此虞義也。上陳天地之數，蓋欲明七八九六取法於天地而先發問以起義，故云問易何為取天地之數也。○以陽至此也○此虞義也。乾為物，其動也闢，以陽闢陰，故謂之開物。務，事也。坤為事，其靜也翕，以陰翕乾，故謂之成務。

The following explanation is from the commentary, covering the passage from "Ask why the Book of Changes takes the numbers of heaven and earth" to "to take the numbers of heaven and earth." This is Yu Fan's view. The previous text first lists the numbers of heaven and earth, aiming to explain that seven, eight, nine, and six are all derived from heaven and earth. Therefore, a question is first raised to lead into the following discussion, hence the commentary says "Ask why the Book of Changes takes the numbers of heaven and earth." The following explanation is from the commentary, covering the passage from "Using yang to separate yin" to "and thus it can be extended in this way." This is also Yu Fan's view. The hexagram Qian represents things, and the movement of Qian is to open, using yang to separate yin, hence it is called "opening things." "Wu" means affairs, and the hexagram Kun represents affairs. The stillness of Kun is to gather, using yin to collect yang from Qian, hence it is called "completing affairs."

周語曰：宜觸冒人。故云冒觸也。觸，動也，觸類而長之以成六十四卦，天下之能事畢矣，故如斯而已者也。○聖人至之疑○此言庖犧創立用蓍之法以立卦生爻，故知聖人謂庖犧。上雲通天下之志，注云謂蓍也；成天下之務，注云謂卦者也。

The Guoyu · Zhou Yu says, "It is appropriate to touch people," so the commentary explains that "touch" is the same as "冒." "Touch" means to move or stimulate, and by touching and expanding upon things, the sixty-four hexagrams are formed. Thus, all the skills in the world are complete, so it is said, "This is all." The following explanation is from the commentary, from "The sage is called Fuxi" to "Therefore, it can resolve all doubts." This passage discusses how Fuxi established the method of using the yarrow stalks, thereby establishing hexagrams and generating lines. Therefore, "the sage" refers to Fuxi. Earlier, it mentions "communicating the aspirations of the world," and the commentary explains this refers to the yarrow stalks; it mentions "accomplishing the affairs of the world," and the commentary explains this refers to hexagrams.

聖人幽贊於神明而生蓍，是開物之義，故云開物謂通天下之志也。八卦定吉凶，吉凶生大業，故成務謂定天下之業。三百八十四爻皆觸類而成，冒與觸同義，觸類而長之，發揮於剛柔而生爻，故以斷天下之疑也。

The sages secretly relied on the assistance of the divine to create the method of using the yarrow stalks, which is exactly what "kaiwu" means, so "kaiwu" refers to understanding the aspirations of people throughout the world. The eight trigrams can determine good fortune and misfortune, and good fortune and misfortune give rise to great undertakings, so "chengwu" means establishing the great undertakings of the world. The 384 lines of the hexagrams are all formed by extending and broadening from similar cases; "mao" and "chu" mean the same thing. By extending from similar cases, spreading out the flexible and the firm to produce the lines of the hexagrams, it is thus possible to judge the difficulties of the world.

○蓍數至志也○大衍之數五十，其用四十有九，故蓍數七，七七四十九也。乾為百，蓍數百，故為蓍。天道曰圓，故曰圓。下雲神以知來，故蓍之德圓而神也。鄭氏謂蓍形圓，可以主變化之數，故謂之神也。○卦數至業也○四營而成易，十有八變而成卦，八卦而小成，故卦數八，八八六十四也。陽三陰四，陰開為方，故坤為方。下雲知以藏往，故卦之德方以知。鬼谷子曰：未見形圓以道之，既形方以事之。是圓與方之義也。

The following explanation is from the commentary on the passage from "蓍数七" to "so it can communicate the wills of all under heaven." The number of the Great Transformation is fifty, but only forty-nine is actually used, so the divination stick takes seven as its number, and seven times seven equals forty-nine. The number of the trigram Qian is close to a hundred, so the divination stick also uses a hundred as its number, hence Qian is associated with the divination stick. The heavenly way is called round, so it is said "round." The following text says "the spirit knows what comes," so the virtue of the divination stick is round and spiritual. Zheng Xuan believed that the form of the divination stick is round, and it can govern the numbers of change, hence it is called spiritual. The following explanation is from the commentary on the passage from "卦数八" to "so it can determine the affairs of the world." Four operations make one change, eighteen changes make one trigram, and the eight trigrams are a small completion, so the trigram takes eight as its number, and eight times eight equals sixty-four. The yang number is three, and the yin number is four; the yin number expands into a square, so the trigram Kun is associated with the square. The following text says "knowledge conceals the past," so the virtue of the trigram is square and knowing. The book Guiguzi says: when things have not yet taken shape, use the method of roundness to guide them; when they have already taken shape, use the method of squareness to deal with them. This is exactly the distinction between round and square.

○六爻至疑也○蓍七卦八，爻者言乎變者也，故云六爻。九六相變謂陽變七之九，陰變八之六，陰陽相易，故相變也。周禮肆師云：凡師不功則助牽主車。鄭彼注云：故書功為工。鄭司農云：工讀為功。古者工與功同字，陰陽相變，功業乃成，故六爻之義易以工也。韓伯俗本作貢。

The following explanation is from the commentary on the passage from "six lines and the transformation of nine and six" to "thus resolving all doubts in the world." The divining stalks use seven as their number, while the hexagram uses eight. The line refers to change, hence it is called "six lines." "Transformation of nine and six" refers to the yang line changing from seven to nine and the yin line changing from eight to six, with yin and yang transforming into each other, hence called transformation. The "Rites of Zhou · Fourth Teacher" says: whenever an army goes out without success, they assist the commander's chariot. Zheng Xuan's commentary says: the original text had "gong" written as "gong." Zheng Zhong also said "gong" is read as "gong," and in ancient times, "gong" and "gong" were the same character. Only through the mutual transformation of yin and yang can achievements be realized, hence the meaning of the six lines lies in transformation leading to success. Han Kangbo's current edition reads this character as "gong."

○以蓍至同患○此虞義也。此聖人亦謂庖犧。祭義曰：昔者聖人建陰陽天地之情，立以為易。易抱龜南面，天子卷冕北面，雖有明知之心，必進斷其志焉，示不敢專以尊天也。是聖人以此先心之義。下雲神以知來，故云以蓍神知來也。

The following explanation is from the commentary on the passage from "with the divine tortoise knowing the future" to "thus good and bad fortune is shared by the people." This is Yu Fan's interpretation. Here, the term "sage" also refers to Fuxi. The "Rites of the Rituals: On Rituals" says: In ancient times, sages examined the actual conditions of yin and yang and heaven and earth, and established the Book of Changes. The official in charge of the Book of Changes held a tortoise shell facing south, while the Son of Heaven wore a girdle and a crown and stood facing north. Even though the Son of Heaven had his own wise mind, he would still proceed to decide matters by divination, to show that he did not act alone, thus honoring heaven. This is exactly what is meant by "the sage first uses his mind." The next passage says "the divine knows the future," so the commentary explains that it relies on the divine power of the tortoise to foresee what is to come.

先，王肅韓伯讀為洗，謂洗濯萬物之心。尋古洗濯字皆作灑，無作洗者，蔡邕石經及京荀虞董遇張璠蜀才並作先心，當從之。陽動入巽，謂乾初入陰。雜卦曰：兌見而巽伏。巽象退辛，故為退伏。盍戶之謂坤，故坤為閉戶。伏閉者，藏密之象也。

The character 「先」 is read as 「xiǎn」 by Wang Su and Han Kangbo, interpreted as the mind that washes away all things. However, upon examination, ancient texts that express the meaning of washing all things use the character 「sǎ」, not 「xiǎn」. The character 「xiǎn」 is not found in such contexts. The Xiaping Stone Classics carved by Cai Yong, as well as the versions of Jing Fang, Xun Shuang, Yu Fan, Dong Yu, Zhang Fan, and Shu Cai, all read it as 「xiān xīn」. Therefore, we should follow this reading. 「Yang movement entering Xun」 refers to the first line of the Qian hexagram entering the yin position. The Zage Zhuan says 「Dui appears while Xun hides」; in terms of Najia, the Xun hexagram is located at the seventeenth day and retreats to the Xin direction, so Xun has the image of retreat and concealment. 「Hé hù」 means 「Kun」, so Kun represents closing the door. Concealment and closure are precisely the image of 「cang mi」.

巽為齊，巽陽藏室，神明在內，故齊於巽以神明其德也。乾陽為吉，坤陰為凶，聖人先知吉凶，興利遠害，故與民同患也。○乾神至密也○此虞義也。蓍之德圓而神，故乾神知來；卦之德方以知，故坤知藏往。聖人取此七八九六天地之數，知來而藏往，以此先心，故來謂先心；退藏於密，故往謂藏密。易之例以未來者屬乾，已往者屬坤也。○謂誰至君也○此虞義也。孰，誰也。○謂大至者夫○此虞義也。大人謂九五之大人也。文王書經繫庖犧於九五，故庖犧在乾五。聖人心通乎造化，故動而之坤。乾為天，坤為地，故與天地合聰明也。

The trigram 《巽》 represents a place of purification. The yang line of 《巽》 is hidden within, and the divine spirit is contained within, so at the position of 《巽》 one fasts to manifest the virtue of the divine. The trigram 《乾》, representing yang, signifies good fortune, while 《坤》, representing yin, signifies misfortune. The sage foreknows good and bad fortune, acts upon the beneficial and avoids the harmful, thus being able to share the people's concerns. The following explanation is from the commentary section from "The Divine Knowing Comes From Above" to "Going Is Called Concealed and Secret." This is Yu Fan's view. The virtue of the yarrow stalks is round and divine, so 《乾》 uses divine insight to foresee the future. The virtue of the hexagram is square and wise, so 《坤》 uses wisdom to store the past. The sage uses the numbers seven, eight, nine, and six, which represent the heavens and earth, thus being able to foresee the future and store the past. Since "by this he first thinks," "coming" corresponds to "first thinking." Since "retreating into secrecy," "going" corresponds to "concealed and secret." The general principle of the 《易》 is: future events belong to 《乾》, while past events belong to 《坤》. The following explanation is from the commentary section from "Who could do this?" to "the ruler." This is Yu Fan's view. "Who" means "who." The following explanation is from the commentary section from "This refers to the great person" to "the one who does not kill." This is also Yu Fan's view. "Great person" refers to the person in the ninth and fifth position. King Wen composed the classic, attaching Fuxi to the ninth and fifth position, thus saying Fuxi resides in the fifth line of 《乾》. The sage's mind communicates with the workings of nature, thus moving and going toward 《坤》. 《乾》 represents heaven, and 《坤》 represents earth, thus saying that the sage harmonizes with heaven and earth and possesses wisdom and discernment.

乾動之坤成大有，大有坎為聰；大有通比，比離為明。乾為神，乾陽剛武，故神武謂乾。說文曰：叡，深明也。古文作睿。陽伏坤下，深不可測，乾鑿度以中央為知，故睿知謂坤。殺讀為衰。士冠禮曰：以官爵人，德之殺也。鄭彼注云：殺，猶衰也。

Heavenly Stems move and go toward Earthly Branches, forming Great Possession. Great Possession has an interrelated structure with Kan, which represents ear, thus taking the meaning of 'wisdom'. Great Possession is connected with Bi through mutual structure, and Bi has Li, which represents eye, thus taking the meaning of 'clarity'. Heavenly Stems represent spirit, and Heavenly Stems are yang, strong and vigorous, thus 'spiritual strength' refers to Heavenly Stems. Shuo Wen Jie Zi says that 'Rui' means deep understanding, and in ancient text it is written as 'Rui'. Yang is hidden beneath坤, deep and unfathomable; Qian Zao Du says that the center belongs to wisdom, thus 'wise knowledge' refers to坤. 'Sha' should be read as 'Cui'. The Book of Rites, the Ritual of the Investiture of the Prince, says 'to treat people according to official rank and title is the decreasing order of virtue', and Zheng Xuan's commentary there says 'Sha' is like 'Cui'.

卦有反覆，如泰反為否，否反為泰，故雜卦云否泰反其類也。乾坤坎離反覆不衰，謂反覆皆此卦也。荀子王制篇曰：以類行雜，以一行萬，始則終，終則始，若環之無端也，舍是而天下以衰矣。又成相篇曰：精神相反，一而不二為聖人。皆反覆不衰之義也，故而不殺者夫。陸績韓伯讀殺如字，失其義矣。先儒馬鄭王肅乾寳皆讀所戒反也。

Hexagrams can be reversed, for example, the hexagram Tai reversed becomes Po, and Po reversed becomes Tai. Therefore, the Zage Zhuan says, "Po and Tai reverse their categories." The four hexagrams Qian, Kun, Kan, and Li remain the same whether viewed upright or reversed, so it is said, "reversal does not diminish." The Xunzi's Wangzhi Chapter says: using categories to govern complexity, and one principle to connect all things; there is beginning and end, and end becomes beginning again, like a circular ring with no beginning or end; abandoning this principle leads to decline. The Chengxiang Chapter also says: spirit returns to its origin, focused and undivided, this is the way of the sage. These all express the meaning of "reversal does not diminish," so the classic says, "divine strength without killing." Lu Ji and Han Kangbo read the character "sha" as "kill," losing its original meaning. Earlier scholars Ma Rong, Zheng Xuan, Wang Su, and Gan Bao all read it as "suo jie fan," meaning "decline," pronounced as "cai."

○乾五至之故○此虞義也。乾為天道，乾五之坤成坎，坤五之乾成離，以離日照天，故明天之道。坤為民，以坎月照坤，故察民之故。繫下曰：又明於憂患與故。虞彼注云：知以藏往，故知事故。是其義也。○震為至民用○興，起也，震起故為興。乾為神為物，故為神物。坤為民為用，故為民用。下傳云：天生神物亦謂蓍龜，故神物謂蓍龜。管子曰：能存能亡者蓍龜與龍也。為萬物先，為禍福正。為萬物先，故前民用也。

The following explanation is from the commentary on the passage from "乾五之坤" to "故察民之故." This is Yu Fan's interpretation. The hexagram "Qian" represents the Way of Heaven. The fifth line of "Qian" moving to "Kun" forms "Kan," and the fifth line of "Kun" moving to "Qian" forms "Li." Using "Li" (Fire), the sun shines upon Heaven, thus clarifying the Way of Heaven. "Kun" represents the people, and using "Kan" (Water), the moon shines upon "Kun," thus enabling the understanding of the people's affairs. The "Great Treatise" of the "Commentary on the Changes" says, "It also clarifies matters of worry and their causes." Yu Fan explains this by saying that using wisdom to collect past events allows one to understand the causes of worldly affairs. This is exactly the meaning. The following explanation is from the commentary on the passage from "震为兴" to "故前民用." "Xing" means to rise, and "Zhen" (Thunder) has the meaning of rising up, hence it is called "Xing." "Qian" represents the divine and the physical, together forming "shenwu" (divine and physical objects). "Kun" represents the people and their use, together forming "minyong" (people's use). The "Great Treatise" of the "Commentary on the Changes" says, "Heaven produces divine and physical objects," referring to the yarrow stalks and the tortoise shell, so "shenwu" refers to the yarrow stalks and the tortoise shell. The "Guanzi" says: those that can exist and disappear are the yarrow stalks, the tortoise shell, and the dragon. They appear before all things and indicate omens of fortune and misfortune; precisely because they appear before all things, they can precede the daily use of the people.

○巽為至德夫○說卦曰：齊乎巽。故巽為齊。乾為神為大明，故為神明。聖人興神物以前民用，創卜筮之法以通神明之德，是幽贊於神明之事也。○盍閉至開戶○此虞義也。此下至往來不窮謂之通，皆據消息言也。月令孟冬之月閉塞而成冬。坤其靜也翕，故云盍閉翕也。從巽之坤謂從午至亥也。

The following explanation is from the commentary on the passage from "Xun" to "yi shen ming qi de fu" in the "Shu Guan Zhuan." The "Shu Guan Zhuan" says "qi hu Xun," so "Xun" is interpreted as "zhai." The "Qian" represents "shen" and "da ming," so it is interpreted as "shen ming." The sage arose to use divine creatures to guide the people in their daily lives, establishing the method of divination to communicate with the virtue of the divine, which is the hidden reliance on the assistance of the divine. The following explanation is from the commentary on the passage from "he, bi xi ye" to "gu yi kai hu." This is Yu Fan's view. From here down to "wang lai bu qiong wei zhi tong," all are based on the twelve message hexagrams. The "Li Ji · Yue Ling" discusses the first month of winter, when heaven and earth close and form winter. The stillness of "Kun" is gathering and storing, so "he" is interpreted as closing and gathering. "From Xun to Kun" refers to the half-year process from the fifth month to the tenth month, during which yin increases.

剛柔者晝夜之道，故坤柔象夜，閉戶之義也。坤其動也闢，故云闢開也。從震之乾謂從子至巳也。乾剛為晝，故象晝，開戶之義也。○陽變至化也○此虞義也。陽變為陰，故盍陰；陰變為陽，故闢陽。剛推柔生變，柔推剛生化，故剛柔相推而生變化也。

Hardness and softness correspond to day and night, so the hexagram K'un, which represents softness, symbolizes night and signifies closure. The movement of K'un is opening, so it is said '辟' meaning opening. 'From Zhen to Qian' refers to the six-month period from the first lunar month to the fourth lunar month, during which yang increases. The hexagram Qian, representing hardness, symbolizes day and signifies opening. The following explanation is from the commentary from 'Yang changes into Yin' to 'and thus produces change'. This is Yu Fan's interpretation. Yang changing into Yin means closing Yin; Yin changing into Yang means opening Yang. Hardness moving upon softness produces 'change', while softness moving upon hardness produces 'transformation', so hardness and softness mutually push each other and thus produce change.

○十二至通也○此虞義也。復臨泰大壯夬乾，陽息之卦；遘否觀剝坤，陰消之卦。是為十二消息，即乾坤十二晝也。否大往小來，泰小往大來，故陰陽往來無窮已。一往一來，推而行之，故謂之通也。○在天至之器○天有八卦之象，故在天成象。天垂象見吉凶，故見乃謂之象。地有八卦之形，故在地成形。地形而下者坤為器，故形乃謂之器也。○陽道至之法○陽道制命，董子繁露文。陽剛故制命。坤為用，故陰道致用。制而用之，爻法之謂坤，效三才為六畫，法象莫大乎天地，故謂之法也。

The following explanation is from the commentary on the passage from "twelve messages" to "thus it is called communication." This is Yu Fan's view. The hexagrams "Fu," "Lin," "Tai," "Da Zhuang," "Gua," and "Qian" are those where yang energy increases month by month; the hexagrams "Gou," "Po," "Guan," "Bao," and "Kun" are those where yin energy decreases month by month. Together they form the twelve message hexagrams, which correspond to the twelve months represented by the twelve lines of Qian and Kun. The hexagram "Po" represents the greater going away and the lesser coming in, while the hexagram "Tai" represents the lesser going away and the greater coming in. Thus yin and yang alternate without end. One going and one coming, proceeding in succession, is called "communication." The following explanation is from the commentary on the passage from "the heavens form images" to "thus it is called an object." In the heavens there are the images of the eight trigrams, so it is said that in the heavens images are formed. The heavens manifest the images of things to show good and evil, so what is manifested is called "image." On the earth there are the forms of the eight trigrams, so it is said that on the earth forms are formed. On the earth, forms are manifested and fall under the category of "Kun," which is an object, so what is formed is called "object." The following explanation is from the commentary on the passage from "the way of yang controls command" to "thus it is called law." "The way of yang controls command" comes from Dong Zhongshu's "Chunqiu Fanlu." Yang is strong and vigorous, thus it is the one that issues commands. "Kun" is the one that is used, so the way of yin is responsible for carrying out the commands. To regulate and use it, the "Great Treatise" says "the method of the line is called Kun," which means following the pattern of the three elements to form six lines. Following the pattern has no greater example than heaven and earth, so it is called "law."

○乾為至神也○乾以美利利天下，故為利。出乾為復時，入坤為遘時也。民咸用之者，坤也。乾伏坤中，神在中也。陽息震為鼓，陰消巽為舞，鼓之舞之，不見其事而見其功，故謂之神也。是故易有大極，是生兩儀。注：大極，大一也，分為天地，故生兩儀。儀，匹也。陰陽氣交，人生其中，三才具焉。兩儀生四象。注：四象謂分二、掛一、揲四、歸奇也。兩儀為四象之一而云生四象者，四象由分二而生也。言四象故不言掛一歸奇也。

The following explanation is from the commentary on the passage from "Qian" in the "Wenyan" section, starting with "Qian is beneficial" up to "so it is called the divine." The "Wenyan" of "Qian" says that "Qian" uses the beneficial and good to benefit the world, so "Qian" is called "Beneficial." Yang arises from "Qian," which corresponds to the time when the hexagram "Fu" is in command; yang enters "Kun," which corresponds to the time when the hexagram "Gou" is in command. "All people use it" refers to "Kun." The yang of "Qian" is hidden within "Kun," and the divine is contained within it. When yang increases to become "Zhen," it is like a drum; when yin decreases to become "Xun," it is like dancing. One drum and one dance, though we do not see what is done, we can see the effects, so it is called divine. The text says: Therefore, the "Book of Changes" has the Taiji, and the Taiji produces the two principles. Hui Dong's own commentary says: "Taiji" is "Taiyi," which is divided into heaven and earth, so it is said to produce the two principles. "Yi" means matching. The interaction of yin and yang gives rise to human beings, and thus the three elements of heaven, earth, and humanity are complete. The text says: The two principles produce the four images. Hui Dong's own commentary says: "Four images" refer to the four procedures: dividing into two, hanging one on the finger, counting four by four, and returning the remainder to the palm. Dividing into two itself is only one of the four images, yet it is said to produce the four images, because the other three images are derived from this step. Since the general term "four images" is used, the specific procedures of hanging one and returning the remainder are no longer mentioned individually.

一說四象七八九六也。鄭氏謂布六於北方以象水，布七於南方以象火，布八於東方以象木，布九於西方以象金，四營而成，由是而生四六四七四八四九之數。大衍之數五十，三才五行之合也。舉兩儀而三才在其中，舉四象而土在其中。

There is another view which holds that the Four Symbols correspond to the numbers seven, eight, nine, and six. Zheng Xuan explains: placing six in the north to represent water, seven in the south to represent fire, eight in the east to represent wood, and nine in the west to represent metal; once the four camps are established, these numbers four-six, four-seven, four-eight, and four-nine are generated from them. 'The number of great derivation is fifty' refers to the number resulting from the combination of the Three Powers and the Five Phases. By mentioning the two principles, the Three Powers are already included; by mentioning the water, fire, wood, and metal associated with the Four Symbols, the earth is also included.

四象生八卦。注：四營而成易，十有八變而成卦，是生八卦而小成也。八卦定吉凶。注：引信三才通為六十四卦，觸類而長之。陽生則吉，陰殺則凶，定之以吉凶，所以斷也。吉凶生大業。注：一消一息，萬物豐殖，富有之謂大業。唐虞秩宗，周代大宗伯掌天神人鬼地示之禮。吉為先，凶次之，賓軍嘉諸禮次第布之，謂之大業也。是故法象莫大乎天地。注：法象乾坤也，仰觀象於天，俯觀法於地，故法象莫大乎天地也。

The text says: The four images give rise to the Eight Trigrams. Hui Dong explains: Four operations form one "Yi," and eighteen transformations form one trigram, thus producing the Eight Trigrams and completing the small achievement. The text says: The Eight Trigrams determine good and bad fortune. Hui Dong explains: By extending the images of the three elements, they are connected to form the sixty-four trigrams, and then expanded by analogy. Yang, which governs generation and nurturing, tends toward good fortune, while Yin, which governs肃杀 (harshness and decline), tends toward bad fortune. By this principle, good and bad fortune are determined, which is used to resolve difficult matters. The text says: Good and bad fortune give rise to great undertakings. Hui Dong explains: Alternating decline and flourishing, all things flourish. This is what the Great Treatise calls "being richly endowed is called great undertaking." In the Xia and Shang dynasties, the position of Zhi Zong was responsible for rituals to worship heavenly deities, human spirits, and earth spirits. Among the five rites, the rites of good fortune came first, followed by the rites of mourning, then the rites of reception, military rites, and festive rites, which is called great undertaking. The text says: Therefore, the images taken as models have none greater than heaven and earth. Hui Dong explains: "Model images" refer to Qian and Kun. Looking up, one observes the images of heaven; looking down, one observes the model of earth. Therefore, the images taken as models have none greater than heaven and earth.

變通莫大乎四時。注：變通配四時，故莫大乎四時。唐虞三代建官法天地四時，順時行令，其政詳於明堂月令。縣象著明莫大乎日月。注：謂日月縣天成八卦象。三日暮震象出庚，八日兌象見丁，十五日乾象盈甲，十七日旦巽象退辛，二十三日艮象消丙，三十日坤象滅乙，晦夕朔旦坎象流戊，日中則離，離象就己，戊已土位，象見於中。

The text says: There is nothing greater than change and adaptability than the four seasons. Hui Dong's own commentary: Change and adaptability are paired with the four seasons, so there is nothing greater than the four seasons. The Tang and Yu dynasties, as well as the Xia, Shang, and Zhou dynasties, established officials and divided their duties following the pattern of heaven and earth and the four seasons. They issued decrees according to the seasons. This system of government is detailed in the Bright Hall Monthly Ordinances. The text says: What is suspended in the heavens and shines brightly, there is nothing greater than the sun and moon. Hui Dong's own commentary: This refers to the sun and moon suspended in the heavens forming the images of the Eight Trigrams. This is the 'Najia' system of the Han dynasty Yi Jing. On the third day of the month, in the evening, the image of Zhen (Thunder) appears in the direction of Geng; on the eighth day, the image of Dui (Lake) appears in the direction of Ding; on the fifteenth day, the image of Qian (Heaven) is full in the direction of Jia; on the seventeenth day in the morning, the image of Xun (Wind) retreats in the direction of Xin; on the twenty-third day, the image of Gen (Mountain) disappears in the direction of Bing; on the thirtieth day, the image of Kun (Earth) vanishes in the direction of Yi. On the evening of the last day of the month and the morning of the first day of the next month, the image of Kan (Water) flows in the direction of Wu. At noon, it belongs to Li (Fire), and the image of Li appears in the direction of Ji. Wu and Ji are located in the central position of the earth, so their image appears in the middle.

日月相推而明生焉，故縣象著明莫大乎日月。王者嚮明而治，縣六官之象於象魏，重明麗正，化成天下，是其事矣。崇高莫大乎富貴。注：乾正位於五，五貴坤富，以乾通坤，故高大富貴也。中庸說雖有其德，苟無其位，不敢作禮樂焉。鄭氏謂作禮樂者必聖人，在天子之位故富貴稱大也。

The sun and moon move in relation to each other, producing light, so the luminous images are most evident, none surpassing the sun and moon. A ruler faces the light to govern the world, hanging the images of the six officials' regulations on the gate pillars, with brightness overlapping and attached to the right path, thus education and moral guidance are established throughout the world, referring precisely to this. The classic says: nothing is higher than wealth and honor. Hui Dong explains: The hexagram Qian uses the fifth line as its central position, with five representing honor, while Kun represents wealth and abundance. Qian pervades Kun, thus achieving both height and wealth. The Doctrine of the Mean says: even if one has such virtue, without the position, one dare not establish rites and music. Zheng Xuan holds that only a sage in the position of the Son of Heaven can establish rites and music, thus wealth and honor are called 'great'.