An Exposition of the Zhou Changes, Volume Sixteen, by Hui Dong

疏。此虞、鄭、九家義也。復六四之初為豫。豫互艮外體震，震反艮也，故云從外示之，震復為艮。示，古視字也。艮為門闕，故云兩艮對合重門之象。荀氏解中孚曰「兩巽對合，外實中虛」，九家主荀，此說當出於荀氏耳。上古明堂之法，外戶而不閉，盜竊亂賊不作，今有重門者，豈黃帝堯舜之時大道有時而隱乎。虞註上繫云「坎為暴」，坎盜持兵是暴客也。

Hui Dong's commentary says: This is the view of Yu Fan, Zheng Xuan, and the Nine Schools of the Book of Changes. In the hexagram Fu, the line six in the fourth moves to the first position and becomes Yu. The mutual trigrams of Yu are Gen, and its outer trigram is Zhen. Zhen is the inverted image of Gen, so it is said 'looking from outside, Zhen reversed becomes Gen.' 'Shi' is an ancient form of 'shi' meaning 'to look.' Gen represents gates, so two Gen facing each other closing in form the image of double gates. Xun Shuang interpreted Zhongfou as 'two Xun facing each other, outer solid and inner hollow.' The Nine Schools of the Book of Changes take Xun Shuang's interpretation as their standard, so this view should come from Xun Shuang. In ancient times, the system of the Bright Hall had outer gates open and not closed, so theft and disorder did not occur. Now, however, we need to set up double gates. Is it possible that even during the time of the Yellow Emperor, Yao, and Shun, the great way had periods of being hidden and not practiced? Yu Fan's commentary on the Great Treatise says 'Kan represents violence.' The bandits under Kan's jurisdiction hold weapons, which are called 'violent guests.'

斷木為杵，闕地為臼，臼杵之利萬民以濟，蓋取諸小過。注。晉上之三也。艮為小木，上來之三斷艮，故斷木為杵。坤為地，艮手持木以闕坤三，故闕地為臼。艮止於下，臼之象也；震動而上，杵之象也。震出巽入，艮手持杵出入臼中，舂之象也。坤為萬民，故萬民以濟，蓋取諸小過也。本無乾象，故不言以利天下。

The transmission says: Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of pestle and mortar enables the people to assist each other, which is probably based on the image of the Hexagram of Small Crossing. Hui Dong notes: The Hexagram of Small Crossing is formed by the top line of the Hexagram of Progress moving to the third line. The mountain represents small wood, the top line coming to the third line and cutting through the mountain body, so it is said to cut wood to make a pestle. The earth is represented by Kun, the mountain holding the pestle and digging the earth's third line, so it is said to dig the ground to make a mortar. The mountain stopping at the bottom represents the mortar; the thunder moving upward represents the pestle. The thunder represents movement outward, the wind represents movement inward, the mountain holding the pestle moving in and out within the mortar, which exactly represents the action of pounding rice. The earth represents the people, so it is said that the people can assist each other, which is probably based on the image of the Hexagram of Small Crossing. This hexagram originally does not have the image of Heaven, so the transmission does not say 'to benefit the world'.

疏。此虞義也。艮為小，其於木也為堅多節，故為小木。晉三體艮，上之三斷艮木，故為杵。《世本》曰：「雍父作杵臼。」宋衷云：「黃帝臣。」古者闕地，故云艮手持木以闕坤三，後世始穿木石為之也。乾為天下為利，小過無乾象，故不云以利天下也。

Hui Dong's commentary says: This is Yu Fan's view. Gen takes the image of smallness. The "Commentary on the Hexagrams" says that among the wood category, it is described as "firm with many joints," so it takes the image of small wood. In the hexagram "Jin," the third line is within the Gen structure, and the top line comes to the third position to cut the Gen wood, thus becoming a pestle. The "Shi Ben" says: "Yong Fu invented the pestle and mortar." Song Zhong's annotation says he was a minister of the Yellow Emperor. In ancient times, the mortar was dug directly from the ground, so it is said that Gen holds a piece of wood to dig the third line of Kun; later generations began to carve wood and stone to make them. Qian represents heaven and benefit. The hexagram "Xiao Guo" does not have the image of Qian, so the transmission text does not say "to benefit the world."

弦木為弧，掞木為矢，弧矢之利以威天下，蓋取諸睽。注。無妄五之二也。巽為繩為木，坎為弧，離為矢，故弦木為弧。乾為金，艮為小，木五之二以金掞艮，故掞木為矢。乾為威，五之二，故以威天下。弓發矢應而坎雨集，故取諸睽也。疏。此虞義也。無妄六二之乾五為睽。坎為弓，故為弧。《說文》曰：「弧，木弓也。」故弦木為弧。坎為雨，矢集如雨，故坎雨集也。

The transmission says: Making a bow by stringing wood and making arrows by sharpening wood, the utility of bow and arrow is used to subdue the world. This is probably taking the image from the Hexagram of Separation. Hui Dong's commentary says: The Hexagram of Separation is formed by the fifth line of the Hexagram of Unwarranted Expectation coming to occupy the second position. Xun represents rope and wood, Kan represents bow, Li represents arrow, so it says stringing wood to make a bow. Qian represents metal, Gen represents small wood; the fifth line coming to occupy the second position, using metal tools to carve Gen wood, so it says sharpening wood to make arrows. Qian represents authority, the fifth line descending to the second position, so it says subduing the world. When the bow is drawn, the arrow follows, like Kan rain gathering suddenly, so it takes the image of the Hexagram of Separation. Hui Dong's detailed commentary says: This is Yu Fan's view. The second line of the Hexagram of Unwarranted Expectation and the fifth line of Qian exchange positions to form the Hexagram of Separation. Kan represents bow, so it takes the image of a bow. The Shuo Wen Jie Zi says: "Hu is a wooden bow." So it says stringing wood to make a bow. Kan represents rain, arrows gathering like rain, so it says "Kan rain gathering."

上古穴居而野處，後世聖人易之以宮室，上棟下宇以待風雨，蓋取諸大壯。注。無妄，兩象易也。無妄乾在上，故稱上古。艮為穴居，乾為野，巽為處，無妄乾人在路，故穴居野處。震為後世，乾為聖人，後世聖人謂黃帝也。艮為宮室，變成大壯，乾人入宮，故易以宮室。

The transmission says: In ancient times people lived in caves and dwelled in the wilderness. Later sages replaced this with houses, with upper beams and eaves to protect against wind and rain. This is taking the image from the Great Strength hexagram. Hui Dong notes: The Great Strength hexagram is formed by the mutual exchange of the upper and lower trigrams of the Without Misfortune hexagram. The Without Misfortune hexagram has the Qian trigram above, so it is called "ancient times." The Gen trigram represents a cave which can be inhabited, the Qian trigram represents the wilderness, and the Xun trigram represents a place to stop. The Without Misfortune hexagram's Qian trigram represents a person walking on the road, so it refers to living in caves and dwelling in the wilderness. The Zhen trigram represents later times, and the Qian trigram represents sages. "Later sages" refers to the Yellow Emperor. The Gen trigram represents houses, and the Without Misfortune hexagram transforms into the Great Strength hexagram. The Qian trigram image of a person enters the house, so it refers to the replacement with houses.

艮為待，巽為風，兌為雨，乾為高，巽為長木，反在上為棟，震雷動起為上，棟宇謂屋邊也，兌澤動下為下宇。無妄之大壯，巽風不見，兌雨隔震與乾絶體，故上棟下宇以待風雨，蓋取諸大壯者也。

The hexagram Gen represents stopping and waiting. The hexagram Xun represents wind, Dui represents rain, and Qian represents height. Xun, when inverted and placed above, becomes the roof beam. Zhen represents thunder, which rises upward, so it is located above. "Dongyu" refers to the eaves of a house. Dui, representing a marsh, moves downward, thus forming the hanging eaves. From the hexagram Wuwang to Dazhuang, the wind of Xun is no longer visible, and the rain of Dui is separated by Zhen and disconnected from Qian. Therefore, there is a roof beam above and hanging eaves below to resist wind and rain, which is symbolized by Dazhuang.

疏。此虞義也。傳先言上古，下言易之，故取兩象。易之例謂一卦上下兩象易也。無妄與大壯兩象易，故云無妄兩象易也。無妄外乾，乾為上為古，故稱上古。乾稱古者，乾為天，《周書·周祝》曰「天為古」。古文《尚書·堯典》曰「粵若稽古帝堯」，鄭彼注云：「稽，同也；古，天也。言能順天而行，與之同功。」《詩·商頌·玄鳥》曰「古帝命武湯」，鄭箋云「古帝天也」，故知乾為古也。

Hui Dong's commentary says: This is Yu Fan's view. The transmitted text first mentions "upper antiquity" and then mentions "changing the Yi," so it takes the example of mutual exchange of two trigrams. The so-called "changing the Yi" refers to the upper and lower parts of a single hexagram being exchanged. The hexagram Wuwang and Dazhuang exactly have their upper and lower trigrams exchanged, so it is said that Wuwang has its two trigrams changed. The outer trigram of Wuwang is Qian, which represents the upper part and is associated with antiquity, so it is called "upper antiquity." The reason Qian is called "antiquity" is because Qian represents Heaven. The "Yizhou Shu · Zhou Zhu" says "Heaven is antiquity"; the ancient text of the "Shangshu · Yao Dian" says "Yue ru ji gu Di Yao," and Zheng Xuan's commentary there says "ji is same, gu is Heaven, meaning to follow Heaven and act in harmony with Heaven's virtue." The "Shijing · Shang Song · Xuan Niao" says "Gu Di ming Wu Tang," and Zheng Xuan's commentary says "Gu Di is Heaven." From this we can see that Qian takes the image of antiquity.

艮山為穴，艮又為居，故為穴居。乾位西北，故為野。巽陽藏室，故為處。無妄乾為行人，故云乾人在路。震長子繼世，故為後為世。乾五為聖人。取諸乾坤以下凡有九事，案皇甫謐《帝王世紀》載此九事皆為黃帝之功，故後世聖人謂黃帝也。艮為山，山有圍繞之象，《爾雅·釋山》曰「大山宮小山霍」，故艮為宮。《爾雅·釋宮》曰「宮謂之室，室謂之宮」，故宮室連言也。

Gen represents a mountain, and a mountain contains caves. Gen also governs dwelling and stopping, so it is taken as the image of cave dwelling. The position of Qian is in the northwest, so it is taken as the image of open fields. The yang line of Xun is hidden within the room, so it is taken as the image of a place to stop. The hexagram Wuwang (Wu Wang) takes Qian as the image of a traveler, so Qian is said to represent a person walking on the road. Zhen is the eldest son, inheriting the family's lineage, so it is taken as "later" and "generation." The fifth line of Qian is taken as the image of the sage. From "taking from Qian and Kun" onwards, there are nine things discussed; according to Huang Fu Mi's "Imperial Chronology," these nine things were all the achievements of the Yellow Emperor. Therefore, "later sages" refers to the Yellow Emperor. Gen represents a mountain, and a mountain has the image of being surrounded. The "Shi Shan" section of the "Erya" says "a great mountain is called Gong, a small mountain is called Huo," so Gen is taken as the image of a palace. The "Shi Gong" section of the "Erya" says "a palace is called Shi, and a Shi is called a palace," so the words "palace and room" are used together.

無妄體艮，變成大壯，乾體在下，是乾人入宮之象，故易以宮室。艮止故為待。兌澤為雨。崇效天，故乾為高。巽為長木，大壯外象震，震反巽也，故反在上。《雜卦》曰「震，起也」，無妄震陽在下，動起成大壯故上。棟宇，屋邊也，《說文》文，《倉頡篇》曰「邊也」。大壯體兌，兌澤動下，故下宇。無妄體巽，變之大壯，故巽風不見。大壯五互兌，四體震，乾別體在下，故兌兩隔震與乾絶體也。

The hexagram "Wu Wang" contains the body of Gen, and when transformed into "Da Zhuang," the body of Qian is at the bottom, which is the image of a person with the qualities of Qian entering a palace. Therefore, it is said to become a palace. Gen represents stopping, so it is taken as "waiting." Dui represents a marsh, so it is taken as rain. The "Great Treatise" says "revere the heavens," so Qian is taken as high. Xun represents a long tree; the outer body of "Da Zhuang" is Zhen, which is the inverted image of Xun, so it is said to be inverted and placed above. The "Zaji Guanzhuan" says "Zhen, rising," and in "Wu Wang," the yang line of Zhen is at the bottom, rising and forming "Da Zhuang," so it is said to be above. "Dongyu" refers to the eaves of a house, as explained in the "Shuowen Jiezi," and also interpreted as "edge" in the "Cangjie Pian." "Da Zhuang" contains the body of Dui, and Dui, representing a marsh, moves downward, so it is the eaves hanging down. "Wu Wang" contains the body of Xun, and when transformed into "Da Zhuang," the wind of Xun becomes invisible. In "Da Zhuang," the fifth line produces the body of Dui, the fourth line is in the body of Zhen, and Qian forms another body at the bottom, so the rain of Dui is separated by Zhen and disconnected from Qian.

古之葬者厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。注。中孚上下象易也。本無乾象，故不言上古。大過乾在中，故但言古者。巽為薪，艮為厚，乾為衣為野，乾象在中，故厚衣之以薪，葬之中野。穿土稱封，封，古窆字也。聚土為樹，中孚無坤坎象，故不封不樹。

The transmission says: In ancient times, when burying the dead, they covered the body thickly with firewood and buried them in the wilderness, without building a mound or planting trees, and the period of mourning had no fixed duration; later sages replaced this with coffins and cases, probably taking the symbolism from the Great Excess hexagram. Hui Dong notes: The Great Excess hexagram is formed by exchanging the two trigrams of the Middle Trust hexagram. The Middle Trust hexagram originally did not have the Heaven trigram, so the transmission does not mention "ancient times"; the Great Excess hexagram has the Heaven trigram in the center, so it only mentions "ancient people." The Wind trigram represents firewood, the Mountain trigram represents thickness, and the Heaven trigram represents clothing and wilderness; since the Heaven trigram is in the center of the hexagram, it is said that firewood was used thickly to cover the body and that the burial took place in the wilderness. Digging the earth to place the coffin is called "sealing," and "sealing" is the ancient form of "banning." Piling up earth and setting up a tree is called "planting." The Middle Trust hexagram does not have the Earth or Water trigrams, so there was no mound or tree planted.

坤為喪，期謂從斬衰至緦麻日月之期數，無坎離日月坤象，故喪期無數。無妄之大過初在巽，體巽為木；上六位在巳，巳當巽位，巽又為木；二木夾四陽，四陽互體為二乾，乾為君為父，二木夾君父是棺斂之象。中孚艮為山丘，巽木在裡，棺藏山陵，槨之象也，故取諸大過。

The hexagram Kūn represents mourning. "Period" refers to the fixed duration of mourning attire from the most severe (zhǎn cuī) to the lightest (sī má). This hexagram lacks the sun and moon represented by Kan and Li, and also lacks the image of Kūn, so mourning has no fixed duration. The hexagram Wú Wàng transforms into Dà Guò. The first line is in the body of Xùn, which represents wood. The sixth line at the top has a yao chen in Si, which corresponds to Xùn's position, also representing wood. The two wood images enclose the four yang lines in the middle, which form two Qian hexagrams, representing the sovereign and the father. The two woods enclosing the sovereign and father symbolize the act of placing the body in the coffin. The hexagram Zhōng Fú has Gen representing a mountain, with Xùn wood hidden within, symbolizing a coffin buried in a mountain, which resembles the image of a coffin. Therefore, it takes the image of Dà Guò.

疏。此虞、鄭義也。大過與中孚上下兩象易也。中孚無乾象，故不言上古。大過乾在中，乾為古，故但言古者。巽柔爻為草，故為薪。艮止坤上，坤厚載物，故為厚。乾為衣，大過乾在中，巽在下，故厚衣之以薪，葬之中野。葬有作藏者，《檀弓》曰「葬也者藏也，欲人之弗得見」，古葬藏同音，故有作藏也。

Hui Dong's commentary says: This is the view of Yu Fan and Zheng Xuan. The hexagram Tai Guo and Zhong Fu have a relationship of mutual reversal between their upper and lower trigrams. Zhong Fu does not have the trigram Qian, so the transmitted text does not say "the ancient times"; Tai Guo has Qian in the center, and Qian takes the image of ancient times, so it only says "ancient times." The trigram Xun's flexible lines take the image of grass, so it takes the image of firewood. The trigram Gen stops above Kun, and Kun is capable of bearing great virtue and carrying things, so it takes the image of thickness. Qian represents clothing; Tai Guo has Qian in the center and Xun below, so it says that firewood is used to cover thickly and bury in the wilderness. The character "zang" (burial) in some versions is written as "cang" (to hide). The "Rites of the Son of Heaven" says "zang means to hide, wanting people not to see it." In ancient times, "zang" and "cang" were homophones, so some versions use "cang."

《周禮·冢人》曰「以爵等為邱封之度與其樹數」，鄭彼注云「別尊卑也」。王公曰丘，諸臣曰封，丘者丘隧，故王公曰邱；封者葬下棺，故諸臣曰封。《檀弓》曰「縣棺而封」，鄭彼注云：「封當為窆，窆，下棺也。」《周禮·遂人》曰「及窆陳役先」，鄭司農云：「窆謂下棺時，《禮記》謂之封，《春秋》謂之塴，皆葬下棺也，聲相似。」《說文》曰：「堋，葬下土也，從土朋聲。《春秋傳》曰朝而堋，《禮記》謂之封，《周官》謂之窆。」是封與窆同物，故云穿土稱封，封古窆字也。

The Zhou Li, Spring Officials, Zhongren says, "Using the rank of titles to determine the size of the mound and the number of trees." Zheng Xuan explains that this is to distinguish between the high and low ranks. The tombs of princes and kings are called "qiu," while those of officials are called "feng." "Qiu" refers to qiu sui, which is the tomb of princes and kings; "feng" refers to placing the coffin into the ground at the time of burial, so the tombs of officials are called "feng." The Li Ji, Tan Gong says, "Hang the coffin and then cover it with earth," and Zheng Xuan explains, "Feng should be read as bian, and bian means placing the coffin." The Zhou Li, Di Gao, Sui Ren says, "When placing the coffin, the laborers are arranged first," and Zheng Zhong says, "Bian refers to the time of placing the coffin. The Li Ji calls it 'feng,' the Spring and Autumn Annals calls it 'zuo,' both mean placing the coffin into the ground, and they are similar in pronunciation." The Shuo Wen Jie Zi says, "Peng means the earth used for burial, composed of the character for earth and the sound of peng. The Spring and Autumn Annals says 'morning peng,' the Li Ji calls it 'feng,' and the Zhou Guan calls it 'bian.' " This shows that feng and bian refer to the same thing, so digging the earth to place the coffin is called 'feng,' and 'feng' is the ancient form of 'bian.'

《檀弓》曰「衣足以飾身，棺周於衣，槨周於棺，土周於槨，反壤樹之哉」，故云聚土為樹。穿土象坎，聚土象坤，中孚無坤坎象，故不封不樹。坤喪於乙，故為喪。喪服斬衰、齊衰、大功、小功、緦，從斬衰至緦麻，喪多而服止五也。

The Li Ji · Tan Gong says, "Clothes are sufficient to adorn the body, the coffin surrounds the clothes, the outer coffin surrounds the coffin, and the earth surrounds the outer coffin; then the grave is filled with soil." Therefore, the act of piling up earth is called "tree." Digging up soil symbolizes the trigram Kan (Water), while piling up soil symbolizes the trigram Kun (Earth). The Zhongfou hexagram has neither the trigram Kun nor Kan, so it does not involve piling up a grave or planting trees. According to Najia, the trigram Kun corresponds to the month of the west, where the image of mourning is established. Mourning garments are divided into zhan cai, qi cai, da gong, xiao gong, and si ma. Although there are many names for mourning rites, there are only five levels of mourning garments.

其期數斬衰三年，齊衰有三年者，有期者，有三月者，其大功以下則以九月、五月、三月為數也。日謂三日而斂、三日而食粥及祥禫之日也，月謂三月而沐、期十三月而練冠、三年而祥、中月而禫之月數也。若然，古者喪期無數當是心喪終身者，後世淳樸漸虧，故聖人為之立中制節耳。坤為喪，坎為月，離為日，中孚無坎離日月坤象，故喪期無數也。

As for the duration of mourning in terms of years, months, and periods: the coarse hemp mourning garment lasts three years; the mourning for the second degree lasts three years, one year, or three months; and the lesser mourning garments are observed for nine months, five months, or three months. The term 'day' refers to the third day after death when the body is prepared for burial, the consumption of thin porridge within three days, and the dates of the great mourning ceremony and the final mourning ceremony. The term 'month' refers to the third month when one bathes and removes the headband, the thirteenth month when the small mourning ceremony is performed and the simple cap is worn, the third year when the great mourning ceremony is performed, and the month following that for the final mourning ceremony. According to this, the ancient practice of 'unlimited mourning period' should be a lifelong heart mourning, a form of mourning without fixed duration. Later generations, as customs became less pure, the sages established a moderate standard for it. The earth element represents mourning, the water element represents the month, and the fire element represents the day. The hexagram Zhongfou does not include the water and fire elements that represent the day and month, nor does it have the earth element, so it is said that mourning has no fixed duration.

大過初體巽，故初在巽體。上六爻辰位在巳，巽四月卦，故巳當巽位。本末皆巽，故云二木。四陽在內，故夾四陽，中互二乾。上乾為君，下乾為父，故為君為父。《釋名》曰：「衣尸棺曰斂。」斂藏不復見，故云二木夾君父棺斂之象。王公曰丘，故艮為山丘。荀氏注中孚曰「兩巽對合」，故巽木在裡。漢時天子所葬曰山陵，故云棺藏山陵，槨之象也。

The first line of the Great Excess hexagram is in the Xun trigram, so it is said that the first line is in Xun. The yao of the sixth line at the top falls on Si, and Xun is the hexagram of the fourth month, so Si is exactly in the position of Xun. Both the beginning and the end of the entire hexagram belong to Xun, so it is said there are two pieces of wood. There are four yang lines inside, so it is said that two pieces of wood enclose four yang lines, and two Qian trigrams emerge in the middle. The upper Qian represents the ruler, and the lower Qian represents the father, so it is said to represent the ruler and the father. The "Explanation of Names" says, "Providing clothing for the corpse and placing it in the coffin is called lian." After being placed in the coffin and buried, it no longer appears, so two pieces of wood enclosing the ruler and father is the image of a coffin. The tomb of a prince or duke is called a qiu, so Gen takes the image of a mountain or hill. Xun Shuang's commentary on Zhongfou says, "Two Xun trigrams facing each other," so the Xun wood is hidden inside. In the Han dynasty, the burial place of the emperor was called a mountain or hill, so the coffin wood buried in the mountain or hill is exactly the image of a coffin.

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。注。履上下象易也。乾象在上，故復言上古。上古無文字，結繩為約，事大大其繩，事小小其繩，各執以相考，亦足以治。巽為繩，乾為治，故結繩而治。後世聖人謂黃帝堯舜也。

The transmission says: In ancient times, people used knotted ropes to govern, but later sages replaced this with written contracts. Officials used them to manage affairs, and common people used them to understand clearly. This is probably based on the image of the Gua (hexagram) "Gua." Hui Dong's commentary says: "Gua" is formed by exchanging the upper and lower parts of the hexagram "Lv." Since the Qian trigram is on top, it is also said "ancient times." In ancient times, there were no written characters, so people tied knots on ropes as a way of agreement: big matters had big knots, small matters had small knots, and both parties held one end for verification, which was sufficient to manage affairs. Xun represents ropes, and Qian represents governance, so it is said "governance by knotted ropes." "Later sages" refers to the Yellow Emperor and Yao and Shun.

契，刻也，書之於木，刻其側為契，各持其一以相考合。夬本坤世，坤為書，乾金為契，故易之以書契。乾為百，剝艮為官，坤為眾臣為萬民為迷暗，乾為治，反剝以乾照坤，故百官以治，萬民以察。乾金決竹木為書契，故取諸夬也。

"Qie" means to carve: the content is written on a piece of wood, and then teeth marks are carved on the side as a token, with each party holding half for verification. The hexagram "Gua" originally belongs to the world hexagram of the K'un palace, where K'un represents documents, and Qian metal represents the carving tool for the contract. Therefore, it is transformed into a written contract. Qian represents a hundred, the mountain in the "Bo" hexagram represents officials, K'un represents ministers, common people, and darkness; Qian governs administration, and by reversing "Bo," using Qian to illuminate K'un, it is said that officials use it to govern affairs and common people use it to discern clearly. Using Qian metal to cut bamboo and wood to make written contracts, hence it takes the image of "Gua."

疏。此虞、鄭、九家義也。履與夬上下易，履乾在上，故復雲上古。《春秋》桓三年曰：「夏，齊侯、衛侯胥命於蒲。」《公羊傳》云：「古者不盟，結言而退。」《穀梁傳》云：「胥之為言猶相也，相命而信諭，謹書而退，以是為近古也。」荀子《大略》曰：「《春秋》善胥命。」若然，結言猶有文字，當在結繩以後，故範注云「古謂五帝時也」。

Hui Dong's commentary says: This is the view of Yu Fan, Zheng Xuan, and the Nine Schools of the Book of Changes. The hexagram "Lu" and "Gua" have their upper and lower trigrams exchanged. Since "Lu" has Qian above, it is also called "upper antiquity." The Spring and Autumn Annals records in the third year of Duke Huan of Lu: "In summer, the Duke of Qi and the Duke of Wei made a verbal agreement at Pu." The Commentary of Gongyang says: "In ancient times, there was no alliance, only verbal agreements, and then they would depart." The Commentary of Gualia says: "Xu means to assist or exchange. They made a verbal agreement and trusted each other, then carefully recorded and departed, which is close to ancient times." Xunzi's "Dali" says: "The Spring and Autumn Annals praises verbal agreements." According to this, when verbal agreements were made, there were already written records, so the event must have occurred after the era of tying knots. Therefore, Fan Ning's commentary on the Commentary of Gualia says, "Ancient refers to the time of the Five Emperors."

九家謂結之多少隨物眾寡，各執以相考，亦足以相治，故云結繩而治也。《列子》曰：「宋人有遊於道得人遺契者，密數其齒。」張湛注云「刻處似齒」，故云契，刻也。書契猶《周禮》小宰之質劑，鄭氏謂兩書一札同而別之，故云各持其一以相考合。

The Nine Schools of the Book of Changes believe that the number of knots on a rope corresponds to the number of things, and both parties hold one end to check against each other, which is sufficient for mutual governance, hence the saying "govern by tying knots." The Liezi says: "A person from the State of Song found someone else's lost contract on the road and secretly counted the notches on it." Zhang Zhan's commentary says "the notches resemble teeth," hence the term "契" means to carve. The written contract is similar to the "quality and measure" mentioned in the Zhou Li, Tian Gao, Xiao Zai, as Zheng Xuan explains it as writing the same text on one strip and splitting it into two, so that both parties hold half to verify against each other.

夬，坤五世卦，故云坤世。坤為文，故為書。刻之於木，刻以刀，故云乾金為契。虞氏謂兌為契，義亦通也。夬旁通剝，故云剝艮為官。坤為地為民，民生於地上，故為萬民。坤先迷，又為冥為晦，故為迷暗。夬剝亦為反其類，故反剝。以乾照坤，大壯震為竹木，乾為金，進而成夬。夬，決也，故乾金決竹木為書契也。

The hexagram "Gua" is the fifth hexagram of the Kun group, so it belongs to the Kun group. Since Kun represents culture and literature, it is symbolized by documents. To carve characters on wood requires a knife, so the metal element Qian is the tool for carving. Yu Fan believed that Dui represents the carving tool, and this explanation is also reasonable. "Gua" and "Bo" are complementary, so the mountain element Gen in "Bo" symbolizes officials. Since Kun represents earth and people, and the people live on the earth, it is symbolized by the myriad people. Kun has the meaning of "first being lost," and it also governs darkness and obscurity, so it is symbolized by darkness. "Gua" and "Bo" are opposite to each other, so "Bo" is reversed. Using Qian to illuminate Kun: The thunder element Zhen in "Da Zhuang" symbolizes bamboo and wood, Qian symbolizes metal, and "Da Zhuang" with one more line becomes "Gua." "Gua" means decision, so using metal to cut bamboo and wood to make documents.

是故易者象也。注。今之《易》，古之象。象也者象也。注。象天制作。彖者才也。注。彖說三才，則三分天象以為三才，謂天地人道也。爻也者效天下之動者也。注。動，發也，謂兩三才為六畫則發揮於剛柔而生爻也。是故吉凶生而悔吝著也。注。爻象動內則吉凶見外，吉凶悔吝者生乎動者也，故曰著。

The transmission says: Therefore, the Book of Changes is the "Xiang" (image). Hui Dong comments: The Book of Changes today is called the "Xiang" of the past. The transmission says: What is called "Xiang" is taking images. Hui Dong comments: Taking the heavenly phenomena as a model and making things accordingly. The transmission says: The "Tuan" (彖) speaks of talent. Hui Dong comments: The "Tuan" text explains the three principles, that is, dividing the heavenly phenomena into three parts to form the three principles, namely the heavenly way, the earth way, and the human way. The transmission says: The "Yao" (爻) is imitating the movement of the world. Hui Dong comments: "Movement" refers to the initiation and change, meaning that the three principles are each doubled to form six lines, and thus the yao (lines) are generated through the interplay of firm and yielding. The transmission says: Therefore, fortune and misfortune arise, and regret and hardship become evident. Hui Dong comments: The yao images within the inner trigram initiate movement, and fortune and misfortune appear in the outer trigram; fortune, misfortune, regret, and hardship all arise from movement, hence it is said "to be evident."

疏。「今之」至「之象」○舜曰「予欲觀古人之象」，象即今《易》書，故云今之《易》古之象。○「象天制作」○古之所以名象者，正以在天成象，聖人造爻象以象天，卦象天制作，故云象者象也。

Hui Dong's commentary explains the passage from "now" to "this image." The commentary says that Shun said, "I wish to observe the images of ancient times," and the "image" here refers to the Book of Changes of today. Therefore, the Book of Changes of today is the image of ancient times. The commentary explains the four characters "image heaven's creation." The reason ancient people named it "image" is because heavenly phenomena are generated, and sages created the trigrams to imitate heaven. The hexagrams are made by following heaven, so it is said, "image is what image is."

○「彖說」至「道也」○此虞義也。此承象來，《繫上》云「彖者，言乎象者也」，謂天象三才，故云彖說三才。下傳云：「《易》之為書也，廣大悉備，有天道焉，有地道焉，有人道焉。」故云三分天象為三才，謂天地人道也。虞氏述道士之言，謂《易》象在天，三爻足矣是也。○「動發」至「爻也」○此虞義也。九六爻之變動者，故云動發也。分天象為三才，以地兩之為六畫，故云兩三才為六畫。以三為六，因而重之，爻在其中，故發揮於剛柔而生爻也。○「爻象」至「曰著」○此虞義也，義見上。

The passage explains the interpretation from "彖 say" to "the way" as being Yu Fan's view. This sentence follows from the previous discussion on "images." The "Great Treatise" of the Upper Transmission says, "彖 refers to the speaking of images," meaning the heavenly phenomena encompassing the three elements. Therefore, the彖 text explains the three elements. The "Great Treatise" of the Lower Transmission says, "The Book of Changes is vast and comprehensive, containing the way of heaven, the way of earth, and the way of humanity." Thus, dividing the heavenly phenomena into three elements, namely, the way of heaven, the way of earth, and the way of humanity. Yu Fan rephrased the words of a Daoist, saying that the images of the Book of Changes hang in the sky, and three lines are sufficient, which is the same meaning. The passage explains the interpretation from "movement arises" to "yao." This is also Yu Fan's view. The numbers nine and six are names for the movement of the yao. Therefore, "movement" refers to the arising of action. Dividing the heavenly images into the three elements, and then doubling the earth element to form six lines, so it says "two elements make six lines." Expanding from three to six, thus overlapping, the yao is formed, so the soft and hard lines are expressed and produce the yao. The passage explains the interpretation from "yao images" to "is called revealing." This is also Yu Fan's view, and its meaning has already been explained above.

陽卦多陰，陰卦多陽。注。陽卦一陽而二陰，故多陰；陰卦一陰而二陽，故多陽。其故何也？陽卦奇，陰卦耦。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。注。陽奇陰耦，道之常也，故曰陽卦奇、陰卦耦。德行謂人，以人道言之，陽為君，陰為臣。

The transmission says: In a yang trigram, there are more yin lines; in a yin trigram, there are more yang lines. Hui Dong comments: In a yang trigram, one yang line is paired with two yin lines, hence there are more yin lines; in a yin trigram, one yin line is paired with two yang lines, hence there are more yang lines. The transmission asks: Why is this so? Because the number of lines in a yang trigram is odd, while that in a yin trigram is even. What about their virtues? A yang trigram represents one ruler governing two commoners, which is the way of the gentleman; a yin trigram represents two rulers governing one commoner, which is the way of the petty person. Hui Dong comments: Yang is odd, yin is even, which is the constant pattern of the heavenly way. Therefore, yang trigrams are odd and yin trigrams are even. 'Virtue' refers to human relations, and from the human way, yang is the ruler and yin is the subject.

陽卦一陽而二陰，在人為一君而二民，二民共事一君，故君子之道；陰卦一陰而二陽，在人為二君而一民，一民兼事二君，故小人之道。《春秋傳》曰：「諺曰：臣一主二。」

Yang hexagrams have one yang line paired with two yin lines, which in human affairs corresponds to one ruler governing two commoners, with the two commoners serving the one ruler. This is the way of the gentleman. Yin hexagrams have one yin line paired with two yang lines, which in human affairs corresponds to two rulers each governing one commoner, with the one commoner serving both rulers. This is the way of the petty person. The "Spring and Autumn Annals: Zuo Zhuan" records: "There is a proverb that says: there is only one minister, but there are two masters."

疏。「陽卦」至「多陽」○此明陽為君子、陰為小人之義。自乾來者曰陽，卦皆一陽二陰，故多陰；自坤來者曰陰，卦皆一陰二陽，故多陽。○「陽奇」至「主二」○設問以起下意，故云其故何也。但陽為奇，陰為耦，六耦承奇，陰陽得正，故云道之常也。《繫上》曰「顯道神德行」，又云「默而成，不言而信，存乎德行」，皆指人道，故德行謂人。

Hui Dong's commentary explains the passage from "Yang Gu" to "Duoyang." This is to illustrate the principle that Yang represents the gentleman and Yin represents the petty person. Those derived from Qian are called Yang hexagrams, as Zhen, Kan, and Gen each contain one Yang line and two Yin lines, hence more Yin lines. Those derived from Kun are called Yin hexagrams, as Xun, Li, and Dui each contain one Yin line and two Yang lines, hence more Yang lines. The commentary explains the passage from "Yang Qi" to "Zhu Er." First, a question is posed to lead into the following text, hence the phrase "What is the reason for this?" Yang is an odd number, Yin is an even number. Six even positions serve the odd position, and Yin and Yang each return to their proper places, hence this is the constant way of Heaven. The "Great Treatise on the Upper Part" says "Manifest the Way, the divine virtue and conduct," and also says "Achieve without speaking, and be trusted without words, existing in virtue and conduct." These speak of human conduct, hence "virtue and conduct" refers to humans.

鄭注益卦云：「陰陽之義，陽稱為君，陰稱為臣。」故知陽為君、陰為臣也。二民共事一君，是純臣之義，故云君子之道；一民兼事二君，是懐二心於君者，故云小人之道。《春秋傳》者，昭十三年子服惠伯之言，彼謂主不能撫其臣，故有是語，實非事君之正也。

Zheng Xuan's commentary on the "Yi" hexagram says: "In terms of the principles of yin and yang, yang is called the ruler, and yin is called the minister." From this we know that yang is the ruler and yin is the minister. Two commoners serving one ruler is the proper relationship of ministers, so it is called the way of the gentleman; one commoner serving two rulers is showing double-mindedness toward the ruler, so it is called the way of the petty person. The quoted words from the "Spring and Autumn Zuo Zhuan" are spoken by Zi Fu Hui Bo in the thirteenth year of Duke Zhao's reign; he said that in response to a situation where the ruler failed to care for his ministers. It was not that "one minister serving two rulers" was regarded as the proper way of serving the ruler.

易曰：「憧憧往來，朋從爾思。」注。咸九四爻辭，六日七分時也。子曰：「天下何思何慮。」注。《易》無思也。既濟定，六位得正，故何思何慮。天下同歸而殊塗，一致而百慮，天下何思何慮。注。遘巽為同，震為塗，故同歸而殊塗。乾為百，坎為慮，復初為一，故一致而百慮。言神化之事非思慮所及。

The transmission cites the Book of Changes saying: "In confusion, people come and go, companions follow your thoughts." Hui Dong comments: This is the line statement of the ninth line in the fourth position of the Xian hexagram, which corresponds to the time of "six days and seven parts" of the hexagram's qi. The transmission says: Confucius said, what in the world is there to think about, what is there to worry about? Hui Dong comments: The Book of Changes has no thoughts or worries; the Ji Ji hexagram is complete, with all six lines in proper positions, so it says there is nothing to think about or worry about. The transmission says: All things in the world tend toward the same goal but take different paths, converging to one but with myriad thoughts, so what is there to think about, what is there to worry about? Hui Dong comments: The Guo hexagram's Xun takes the image of unity, and Zhen takes the image of paths, so it says they all converge but take different routes. Qian represents hundreds, Kan represents thoughts and worries, and the initial line of the Fu hexagram represents one, so it says they are unified yet have myriad thoughts. This is saying that the workings of the divine cannot be reached by thought or worry.

日往則月來。注。謂咸初往之四，與五成離，離為日；與二成坎，坎為月。月來謂震也，三日月出震，八日兌見丁，皆在暮，故日往則月來。月往則日來。注。初變之四與上成坎，故月往；四變之初與三成離，故日來。月往謂巽也，十六日巽退辛，二十三日艮消丙，皆在旦，故月往則日來。

The transmission says: When the sun sets in the west, the moon rises. Hui Dong explains: This refers to the first line of the Xian hexagram moving to the fourth position, forming the Li trigram with the fifth line, Li representing the sun; and also forming the Kan trigram with the second line, Kan representing the moon. "The moon coming" refers to Zhen: on the third day of the month, the moon appears in the direction of Geng, which is Zhen; on the eighth day, the moon appears in the direction of Ding, which is Dui, both in the evening, so it is said that when the sun sets, the moon rises. The transmission says: When the moon sets in the west, the sun rises. Hui Dong explains: The first line moves to the fourth position, forming the Kan trigram with the top line, so it is said that the moon sets; the fourth line moves to the first position, forming the Li trigram with the third line, so it is said that the sun rises. "The moon setting" refers to Xun: on the sixteenth day of the month, the moon appears in the direction of Xin, which is Xun; on the twenty-third day, the moon appears in the direction of Bing, which is Gen, both in the morning, so it is said that when the moon sets, the sun rises.

日月相推而明生焉。注。一往一來曰推。五六三十，和而後月生，故明生。虞氏謂既濟體兩離坎象，故明生焉。寒往則暑來。注。乾為寒，坤為暑，謂陰息陽消，從遘至否，故寒往則暑來。暑往則寒來。注。陰詘陽信，從復至泰，故暑往則寒來。寒暑相推而歲成焉。注。消息十二爻而期一歲，故歲成。

The transmission says: The sun and moon move in opposite directions and thus light is generated. Hui Dong explains: One movement and one return are called 'pushing'. The number of heaven is five, the number of earth is six; when multiplied together they make thirty. After yin and yang harmonize, the moon's body is formed, thus light is generated. Yu Fan holds that the hexagram of 'Perfect Completion' contains two images of 'Fire' and 'Water', thus light is generated. The transmission says: When cold retreats, heat comes. Hui Dong explains: 'Heaven' represents cold, 'Earth' represents heat; it refers to the growth of yin and the decline of yang, moving from 'Meeting' to 'Non-communication', thus cold retreats and heat comes. The transmission says: When heat retreats, cold comes. Hui Dong explains: Yin contracts and yang expands, moving from 'Return' to 'Greatness', thus heat retreats and cold comes. The transmission says: Cold and heat move in opposite directions and thus a year is formed. Hui Dong explains: When the yao numbers of the twelve message hexagrams complete a full cycle, it corresponds to one year, thus a year is formed.

往者詘也，來者信也，詘信相感而利生焉。注。利，和也。詘信謂復遘時也。復遘元也，相感亨也。咸，感象，故相感。天地感而萬物化生，聖人感人心而天下和平，各正性命，保合太和，故利生焉。

The commentary says: going away is bending, coming is stretching; bending and stretching respond to each other and benefit arises from this. Hui Dong explains: "Benefit" means harmony. Bending and stretching refer to the time of the hexagram Zai (复) and the time of the hexagram Guo (姤). The hexagrams Zai and Guo are when the vital energy first begins to move, which is "original qi" (元); mutualsympathetic response is "smoothness" (亨). The hexagram Xian (咸) itself representssympathetic response, so it is said to be mutualsympathetic response. The Xian hexagram's Commentary on the Judgment says that heaven and earth interact and all things are generated and nurtured, and the sage moves the people's hearts and brings peace to the world; the Qian hexagram's Commentary on the Judgment says that all things each correct their destiny and preserve the great harmony—thus benefit arises from this.

尺蠖之詘以求信也。注。遘初體巽，巽蟲為尺蠖，詘謂復時也。巽伏震下，故詘；信謂遘時也，巽為進退，故尺蠖之詘以求信也。龍虵之蟄以存身也。注。蟄，潛藏也。龍潛而虵藏。陽息初震為龍，陰息初巽為虵。十月坤成，十一月復生，遘巽在下，龍虵俱蟄初。坤為身，故龍虵之蟄以存身也。

The transmission says: The silkworm caterpillar curls up, in order to stretch out. Hui Dong's commentary: The first line of the Gou hexagram is in the structure of Xun. In the insect category, Xun is taken as the silkworm caterpillar. "Curling" refers to the Fu hexagram, when Xun is hidden beneath Zhen, thus it is curled. "Stretching" refers to the Gou hexagram, when Xun is advancing and retreating, thus it is stretching. The transmission says: Dragons and snakes hibernate, in order to preserve themselves. Hui Dong's commentary: "Hibernate" means to hide and store. Dragons dwell in deep waters and snakes hide in holes. The beginning of yang energy is Zhen, which represents dragons; the beginning of yin energy is Xun, which represents snakes. In the tenth month, the Kun hexagram is entirely yin, and in the eleventh month, the Fu hexagram has the first yang line. In the Gou hexagram, Xun is at the bottom, so dragons and snakes both hibernate at the first line. Kun represents the body, thus dragons and snakes hibernate in order to preserve themselves.

精義入神以致用也。注。陽稱精，陰為義，入在初也。陰陽在初，深不可測，故謂之神。變為遘復，故曰致用，初坤為致用也。利用安身以崇德也。注。乾為利，坤為用為安身。陰道用事謂遘時也，陰升上究則乾伏坤中，安身默處也。乾為崇德，時既潛藏，故利用安身以崇德，謂復時也。崇德體卑而德高。

The transmission says: To deeply study principles and reach a profound and mysterious realm is to apply them in practical ways. Hui Dong's commentary: Yang is called "jing" (precision), Yin is called "yi" (meaning), "entering" refers to being in the first line. When both Yin and Yang are in the first line, it is deep and immeasurable, hence called "shen" (mystery). From this comes the hexagram "Gou" and "Fu," hence saying "to apply it in practice"; the first line of Kūn is where application occurs. The transmission says: To skillfully use what is gained and establish oneself is to enhance virtue. Hui Dong's commentary: Qian represents benefit, Kūn represents use and establishing oneself. Yin's dominance refers to the time of "Gou"; when Yin's energy reaches its peak, Qian is hidden within Kūn, which is establishing oneself in quietude. Qian governs the cultivation of virtue; since it is already hidden, it is said that skillfully using what is gained and establishing oneself to cultivate virtue refers to the time of "Fu."the so-called cultivating virtue means being in a low position yet possessing lofty virtue.

過此以往，未之或知也。注。此謂中孚咸也，出此之外未能有知也。窮神知化，德之盛也。注。以坤變乾謂之窮神，以乾通坤謂之知化。乾為盛德，故德之盛。

The transmission says: going beyond this range further forward is something beyond human knowledge. Hui Dong comments: "this" refers to the positions of the hexagrams of Zhongfū and Xian. Going beyond this range makes it impossible to know. The transmission says: exhausting the divine and comprehending the transformation and nurturing of all things is the peak of virtue. Hui Dong comments: using Kūn to transform Qiān is called "exhausting the divine," and using Qiān to connect with Kūn is called "comprehending the transformation." Qiān represents the peak of virtue, so this is the peak of virtue.

疏。「咸九」至「時也」○《易通卦驗》曰：「甲子卦氣起中孚。」案孟喜卦氣，中孚至復六日七分，咸至遘亦六日七分，故云六日七分時也。○「易無」至「何慮」○此虞義也。乾為易，隱藏坤初，其靜也專，故無思也。虞注咸彖傳曰「初四易位成既濟」，故既濟定。既濟剛柔正而位當，故六位得正。乾元用九而天下治，故何思何慮也。

Hui Dong's commentary explains the passage from "Xian Ji" to "Shi Ye." The "Yi Wei Tong Gua Xian" states, "On the day of Jiazi, the hexagram's qi begins with Zhong Fu." According to Meng Xi's theory of hexagram qi, from Zhong Fu to Fu there are six days and seven parts, and from Xian to Guo there are also six days and seven parts, so this is called the time of "six days and seven parts." The commentary explains the passage from "Yi Wu" to "He Lu." This is Yu Fan's view. Qian represents the Yi, hidden beneath the first line of Kun, being quiet and focused, so there is no thought or concern. Yu Fan's commentary on the Xuan Tu Zhuan says, "When the first line and the fourth line exchange positions, it forms Ji Ji." Therefore, Ji Ji is established. Ji Ji has both yin and yang in proper positions, so all six lines are in correct positions. The乾 yuan uses all nines, and the world is well governed, so there is no thought or concern.

○「遘巽」至「所及」○上繫七爻首中孚，下繫十一爻首咸，皆復遘時也，故兼震巽言之。震巽同聲相應，故巽為同。震為大塗，故為塗。乾三爻三十六，略其奇五，故百。咸初變之四體坎，故坎為慮。復初元也，故為一。乾為神，坤為化，從陰入陽，從陽入陰，神化之事唯聖人能知之，非思慮所及也。

The passage discusses the section from "Gou Xun" to "Suo Ji." In the Upper Transmission of the Great Treatise, the seven lines cited begin with the line "Nine in the Second" of the Hexagram Zhongfū, while in the Lower Transmission, the eleven lines cited begin with the line "Nine in the Fourth" of the Hexagram Xian. Both belong to the time of Fu and Guo, so the lines of Zhen and Xun should be mentioned together. Zhen and Xun correspond with each other through sound, so Xun is taken as "same." Zhen represents the great way, so it is taken as "path." Each line of Qian has thirty-six strategies, and three lines together make over one hundred, omitting the remainder and using the full number, so it is said "one hundred." The first line of Xian changes to the fourth line, forming the body of Kan, so Kan is taken as thought. The first line of Fu represents the beginning of the vital energy, so it is taken as "one." Qian represents the divine, and Kun represents transformation. The transition from yin to yang and from yang to yin is the matter of divine transformation, which only the sage can understand, not something that thought can reach.

○「謂咸」至「月來」○咸卦初四易位成既濟，故云初往之四。四與五皆體離，故與五成離，離為日。初往之四，二體坎，故與二成坎，坎為月。此上虞義也。三日月出震在庚，八日兌見丁，皆於暮見之，日暮而月生，故日往則月來也。

The passage discusses the interpretation of the "Xian" hexagram. By exchanging the positions of the first and fourth lines, the hexagram becomes "Ji Ji" (The Completion). Therefore, it is said "the first line moves to the fourth." The fourth line and the fifth line are both in the body of Li (Fire), so it is said that the fourth and fifth lines form Li, which represents the sun. After the first line moves to the fourth position, the second line is in the body of Kan (Water), so it is said that the second line forms Kan, which represents the moon. This is Yu Fan's interpretation. On the third day of the month, the moon appears in the direction of Zhen (Thunder) and is visible in the direction of Geng (Metal); on the eighth day, the moon is in the shape of a bow and appears in the direction of Dui (Lake). These are visible in the evening. When the sun sets, the moon appears, so it is said that when the sun moves, the moon comes.

○「初變」至「日來」○初變之四有坎象，坎為月，故月往；四變之初有離象，離為日，故日來。此上虞義也。月三五而闕，故月往謂巽。《參同契》曰：「十六轉受統，巽辛見平明，艮直於丙南，下弦二十三。」平明謂旦，故十六日巽退辛，二十三日艮消丙，皆在旦也。坎陽離陰，坎月離日。震出庚，兌見丁，乾盈甲，為七八；巽退辛，艮消丙，坤滅乙，為九六。一月之往來亦如歲也。

The passage discusses the transformation from "initial change" to "the sun comes." The first line changes and moves to the fourth line, forming the image of Kan, which represents the moon, hence saying the moon moves. The fourth line changes and comes back to the first line, forming the image of Li, which represents the sun, hence saying the sun comes. This is Yu Fan's explanation. After the fifteenth day, the moon begins to wane, so "the moon moves" refers to Xun. The "Zhou Yi Cang Tong Qi" says: "On the sixteenth day, the moon receives the succession, appearing in the direction of Xun at the time of early morning. On the twenty-third day, the moon disappears in the direction of Gen." "Early morning" refers to the early part of the day, so on the sixteenth day, the moon's image retreats to the direction of Xun in the direction of Xin, and on the twenty-third day, the moon's image disappears in the direction of Gen in the direction of Bing, both occurring in the early morning. Kan belongs to yang and Li belongs to yin. Kan represents the moon and Li represents the sun. The image of Zhen arises in the direction of Geng, the image of Dui appears in the direction of Ding, the image of Qian is full in the direction of Jia, matching seven and eight. The image of Xun retreats in the direction of Xin, the image of Gen disappears in the direction of Bing, and the image of Kun fades in the direction of Yi, matching nine and six. The movement of the sun and moon within a month is similar to the movement of cold and heat within a year.

○「一往」至「生焉」○一往一來曰推，何休說也。上雲往來，此云相推，故知一往一來曰推也。《參同契》曰：「七八數十五，九六亦相應，四者合三十，陽氣索滅藏。」是言一月之數。《周語》曰：「天六地五，數之常也。」《三統曆》曰：「夫五六者，天地之中合而民所受生。」

The passage discussed is from "one movement" to "thereby being generated." "One movement and one return is called 'pushing' " is a statement by He Xiu. The previous text mentions "coming and going," while here it refers to "mutual pushing," thus indicating that one movement and one return is called "pushing." The "Zhou Yi Cang Tong Qi" says: "Seven and eight make fifteen, nine and six also correspond, four together make thirty, and the yang energy begins to diminish and retreat." This refers to the number of days in a month. The "Guoyu · Zhou Yu" states: "Heaven has six, earth has five, this is the constant number." The "Santong Li" says: "The so-called five and six refer to the numbers of heaven and earth in the center, which are combined, and the common people receive their life from this." The source text ends here, and the following text is continued in the next section.

故日有六甲，辰有五子，十一而天地之道畢，言終而復始。《參同契》又云：「坤乙三十日，東北喪其朋，節盡相禪與，繼體復生明。」所謂終而復始也。十一即五六，五六三十而月一周天，故云天地之道畢。《禮運》曰：「播五行於四時，和而後月生也。」是以三五而盈，三五而闕，謂日月戰、天地雜、保太和、陰陽合德之時，故云和而後月生。虞氏謂既濟體兩離坎象者，謂初往之四成既濟，既濟當望，有兩離坎象，日月雙明，故明生，義亦通也。

Hui Dong continues: Within a ten-day period, the heavenly stems have six days of Jia, and within a ten-day period, the earthly branches have five days of Zi. Six added to five makes eleven, and here the principle of the operation of heaven and earth is exhausted, meaning that it is the point where the cycle comes to an end and then begins anew. Wei Boyang's "Zhou Yi Cang Tong Qi" also says that the Earthly Trigram contains the stem Yi, and the moon travels for thirty days, its light exhausted and hidden, which corresponds to the meaning of the line "Northeast loses companions" in the "Kun" hexagram. When a month's seasonal cycle is completed, the phases take turns, and the next cycle continues from the previous one, regenerating the brightness of the moon. This is called "the end and then the beginning again." "Eleven" is the combination of five and six, and five multiplied by six makes thirty, which is exactly the time it takes for the moon to orbit the earth once. Therefore, the way of heaven and earth is completed here. The "Li Yun" chapter of the "Li Ji" says that the five elements are distributed among the four seasons, and only when the four seasons are in harmony does the moon's body appear. Therefore, the moon gradually fills up on the fifteenth day and gradually wanes after that, referring precisely to the moment when the sun and moon contend, the energies of heaven and earth mix, the great harmony is preserved, and yin and yang combine. Therefore, it is said "harmony then the moon is born." Yu Fan explains that the hexagram "Ji Ji" contains two images of the fire trigram and two images of the water trigram, referring to the first line moving to the fourth position to form the "Ji Ji" hexagram, which corresponds to the full moon. In this hexagram, there are two fire trigrams and two water trigrams, meaning that the sun and moon shine together, so the brightness of the moon is born. This explanation is also reasonable.

○「乾為」至「暑來」○此虞義也。○「陰詘」至「寒來」○此虞義也。○「消息」至「歲成」○虞上注云：「陰息陽消，從遘至否；陰詘陽信，從復至泰。」此言寒暑往來，故止據內卦。其坤消乾當從遘至剝，乾息坤當從復至夬。《乾鑿度》曰：「乾坤二卦十二爻而期一歲。」乾息坤消，故消息十二爻而期一歲。孟喜《章句》曰：「自冬至初，中孚用事，一月之筴九六七八，是為三十；而卦以地六，候以天五，五六相承，消息一變，十有十二變而歲復初。」是其義也。孟唯以五六為天五地六，非漢法，疑唐時僧一行之徒飾成之，學者所當審也。

Here the use of several instances of 「○某某至某某○」 indicates Hui Dong marking the beginning and end of the annotations he has made. In his own notes, from 「Qian represents」 to 「summer comes」, he adopts Yu Fan's interpretation; from 「yin is bent」 to 「winter comes」, also follows Yu Fan's view; from 「yin and yang wax and wane」 to 「the year is completed」, Yu Fan said in his annotations to the Great Treatise, Upper Transmission, that yin grows while yang declines from the hexagram Gou to Po; yin contracts while yang expands from Fu to Tai. Here the discussion is about the coming of winter and summer, so it is based on the inner trigram. If talking about the complete decline of yin in Kūn and the complete emergence of yang in Qiān, it should be counted from Gou to Bō; if talking about the growth of yang overcoming yin, it should be counted from Fu to Guài. The Yi Wei Gan Zao Du says: the two hexagrams Qian and Kūn together have twelve lines, which exactly correspond to the twelve months of a year. When Qian declines, Kūn declines, so the circulation of the twelve lines completes a year. Meng Xi's Chapter says: starting from the winter solstice, the Zhongfū hexagram is in command. For one month, the yarrow stalks are taken as nine, six, seven, and eight, totaling thirty. The hexagram uses the earth number six, and the season uses the heavenly number five. Five and six connect, and each change of yin and yang takes twelve changes to complete a year. This is the meaning of yin and yang waxing and waning. However, Meng Xi only interpreted 「five and six」 as heavenly five and earthly six, which does not conform to the old Han method. It is likely that this was later embellished by the school of Yixing in the Tang dynasty. Scholars should carefully distinguish this.

○「利和」至「生焉」○「利和」，子夏義也。陰消陽從遘，陽息陰從復，故詘信謂復遘時也。復遘乾坤之初，故云元也。息初至二乾坤交，故云相感亨也。「咸感」象以下虞義也。咸，感也，故相感。「天地感而萬物化生，聖人感人心而天下和平」者，案：虞《彖傳》注云：「乾為聖人，初四易位成既濟，坎為心為平，故聖人感人心而天下和平。既濟六爻皆正，故各正性命；六爻皆應，故保合太和；剛柔正而位當，故利貞。」是言咸初四易位成既濟之事也。

The passage from "Li He" to "Sheng Yan" notes that the explanation of "Li He" comes from Zixia's Commentary on the Changes. The idea of Yin diminishing Yang begins with the hexagram Gou, while Yang growing and suppressing Yin starts with the hexagram Fu. Therefore, the terms "Qu" and "Shen" refer to the two hexagrams Gou and Fu, representing the two seasons. Fu and Gou are respectively the initial manifestations of the energies of Qian and Kun, hence called "Yuan." Yang grows from the first line to the second line, and the energies of Qian and Kun meet, so they respond to each other and achieve harmony. From "Xian, Gan Ye" onwards, the explanation follows Yu Fan's interpretation. Xian means feeling, so mutualsympathetic response is explained. According to Yu Fan's Commentary on the Judgment of the hexagram Xian, "Heaven and Earth feel for each other and all things are transformed, the sage feels the people's hearts and the world becomes peaceful," Yu Fan explains that Qian represents the sage, and the first line and fourth line exchange positions to form the hexagram Ji Ji. Kan represents the heart and peace, so the sage moves the people's hearts and the world becomes peaceful. The hexagram Ji Ji has all six lines in proper position, so each corrects its nature and destiny. The six lines correspond in pairs, so they maintain great harmony. The yin and yang are each in proper position and the positions are appropriate, so it is advantageous to maintain correctness. This explanation is based on the exchange of the first and fourth lines of the hexagram Xian to form the hexagram Ji Ji.

○「遘初」至「信也」○《說卦》曰：「巽為雞。」《九家易》云：「應八風也。」二九十八主風。《大戴禮·易本命》曰：「二九十八，八主風，風主蟲，故蟲八日而化。」王充《論衡》曰：「夫蟲，風氣所生，倉頡知之，故凡蟲為風之字取氣於風，故八日而化生。」遘內體巽，故遘初體巽。巽為風，風主蟲，故巽蟲為尺蠖。《說文》云：「尺蠖，詘信蟲也。」《方言》云：「蠀謂之尺蠖。」郭注云：「即踧二，音蠖，烏郭反，又呼步屈。」尺蠖先詘而後信，故云「尺蠖之詘」。復時剛反，震在上，巽在下，故詘；遘時，巽在上，故信也。巽為進退，似尺蠖之詘信，故「尺蠖之詘以求信」也。

The passage from "Gou Chu" to "Xin Ye" explains: The "Commentary on the Hexagrams" says that Xun represents wind. The "Nine Schools Commentary on the Yi" explains that this corresponds to the eight directions of wind. Two multiplied by nine equals eighteen, and the number eighteen governs wind. The "Da Dai Li Ji · Yi Ben Meng" states: two times nine equals eighteen, eight represents wind, and wind governs insects. Therefore, insects are born on the eighth day. Wang Chong's "Lun Heng" says: insects are produced by wind. Cang Jie, the creator of characters, understood this, so all characters with the insect radical that relate to wind derive their essence from wind, hence insects are born on the eighth day. The inner trigram of the "Gou" hexagram is Xun, so the first line of "Gou" belongs to the Xun trigram. Xun represents wind, and wind governs insects, so the insect associated with Xun is the inchworm. The "Shuo Wen Jie Zi" says: the inchworm moves by bending and stretching. The "Fang Yan" says: "Guo" is called the inchworm. Guo Pu's commentary says: this is also called "Cu Er," pronounced "Huuo," with the reverse-sound pronunciation "Wu Guo," also called "Bu Qu." The inchworm always moves by first bending and then stretching, so the "Great Treatise" says, "The inchworm bends." The "Fu" hexagram's time corresponds to the return of the first line, with Zhen above and Xun below, so it is bending; when it reaches the "Gou" hexagram's time, Xun is above, so it is stretching. The virtue of the Xun trigram is indecisive movement, just like the inchworm bending and stretching, so it says, "The inchworm bends to seek extension."

○「蟄潛」至「身也」○此虞義也。《月令·孟春》曰：「其蟲鱗。」鄭氏謂龍虵之屬。又曰「蟄蟲始振」，則十一月時龍虵皆蟄，至正月而始振也。《說文》曰：「蟄，藏也。」《文言》曰：「潛龍勿用，陽氣潛藏。」龍亦得稱藏，今言龍潛而蛇藏者，《說卦》曰「坤以藏之」，《繫上》曰「藏諸用」謂巽，陽藏室故陽言潛，陰言藏也。巽四月卦值巳，故陰息初；巽為虵，震為龍，故陽息初，震為龍。坤成於亥，故十月坤成；陽息於子，故十一月復生。復時震潛初，巽又伏震下，故遘巽在下，龍虵俱蟄之時也。遘初為坤，故初坤為身。陽為存，故「龍虵之蟄以存身」也。

The commentary from "蛰潜" to "身也" uses Yu Fan's interpretation. The "Liji · Yueling" states that in the first month of spring, the insects belong to the scale category. Zheng Xuan explains this as referring to dragons and snakes. The "Yueling" also says "蛰虫 begin to stir," indicating that dragons and snakes are still in hibernation in November, and they start to become active in January. The "Shuowen Jiezi" says that "蛰" means to hide. The "Wenyan" of the "Qian" hexagram says, "The hidden dragon does not act," which refers to the concealment of yang energy. Although "dragon" can also be called "hide," it is said here that "dragon" is "hidden" and "snake" is "hidden," because the "Shuigua Zhuan" says "Kun hides it," and the "Xici Shang Wen" says "hide it in use" referring to Xun, which refers to the concealment of yang energy in secrecy. Therefore, yang energy uses the character "潜" (hidden) and yin energy uses "藏" (hidden). Xun is the hexagram of the fourth month, corresponding to the earthly branch Si, so yin energy begins from the first line. Xun represents the snake, and Zhen represents the dragon, and yang energy also begins from the first line. Zhen symbolizes the dragon. Kun is completed by the month of Hai, so October is pure Kun. Yang energy regenerates in the month of Zi, so November is the hexagram "Fu." When "Fu" occurs, Zhen is hidden in the first line, and Xun is hidden beneath Zhen. Therefore, the hexagram "Gou" has Xun in the lower trigram, which is exactly the time when dragons and snakes are both in hibernation. The first line of "Gou" is originally a Kun line, so the image of the first line is "body"; yang symbolizes existence, so it is said, "the hibernation of dragons and snakes is for preserving their bodies."

○「陽稱」至「用也」○此姚信義也。乾純粹精，故陽稱精。《周書》曰：「地道曰義。」《乾鑿度》曰：「地靜而理曰義。」故陰為義。巽為入，入在初，謂中孚、咸時也。初為深，「陰陽不測之謂神」，故云「陰陽在初，深不可測，故謂之神」也。六日七分，中孚至復，咸至遘，故變為遘、復。坤為致為用，故坤初為致用。據時咸至遘，故專言致用也。

The commentary from "Yang Chēng" to "Yòng Yě" is based on the interpretation of Yao Xin. Qian represents pure and refined qi, so Yang is called "Jing" (essence). The "Yi Zhou Shu" says that the way of Earth is called "Yi" (righteousness). The "Yi Wei Qian Zao Du" says that Earth is quiet and orderly, which is called "Yi". The virtue of Xun is "Ru" (entering), and "Ru" occurs in the first line, referring to the time when Zhongfou and Xian are in command. The first line is at the very bottom, so it is called "Shen" (deep). The "Great Treatise" says "the movement of Yin and Yang is called Shen (divine)." Therefore, the commentary says that the qi of Yin and Yang in the first line is deep and unpredictable, so it is called Shen. According to the six-day-seven-part method of the hexagram qi, Zhongfou is followed by Fu, and Xian is followed by Guo, so Zhongfou and Xian transform into Guo and Fu. Kun symbolizes "Zhi" (to achieve) and "Yong" (to use), so the first line of Kun is called "Zhi Yong" (achieving use). In terms of the current time, it is from Xian to Guo, so only "Zhi Yong" is mentioned.

○「乾為」至「德高」○此虞、九家義也。咸至遘六日七分，故云陰道用事，謂遘時也。《乾鑿度》曰：「物有始有壯有究。」坤消至上，故陰升上究戌亥乾之都，故乾伏坤中。《繫上》曰「默而成」，九家云「謂陰陽相處」，故知安身默處也。《繫上》又云：「夫易，聖人所以崇德而廣業，知崇體卑，崇效天，卑法地。」陽伏坤中，坤為體，故體卑；滅出復震，故德高。此因遘初消乾而究言之也。

The commentary from "Qian" to "De Gao" combines the views of Yu Fan and the Nine Schools of the Book of Changes. From the hexagram Xian to Gou, the hexagram qi corresponds to the six days and seven parts of the hexagram qi, so it is said that yin is in command, referring to the time of Gou. The "Yi Wei Gan Zuo Du" says that all things have three stages: beginning, flourishing, and ending. The yin of Kūn gradually consumes yang until the top line, so yin qi rises, reaching the positions Xu and Hai, which are the places where Qian resides. Therefore, Qian is hidden within Kūn. The "Xì Cí Shàng Wén" says "silent and it becomes," and the Nine Schools explain this as yin and yang each occupying their proper place, indicating the meaning of being quiet and self-contained. The "Xì Cí Shàng Wén" also says that the Book of Changes is used by the sage to enhance virtue and expand achievements, with wisdom being lofty and ritual being humble, lofty following heaven, and humility following earth. Yang is hidden within Kūn, which symbolizes form, so it is said to be humble in form; after yang disappears, it emerges again in the hexagram Fu within Zhen, so it is said to be lofty in virtue. This is discussing the gradual decline of Qian yang starting from the first line of Gou.

○「此謂」至「知也」○「尺蠖之詘」以下皆申明中孚、咸之義，故「知此」者謂中孚、咸也。知者知此而已，而又非思慮所及。過此以往變為遘、復，乾坤致用，「天何言哉？四時行焉，百物生焉」，故「未能有知」也。○「以坤」至「之盛」○此虞義也。乾為神，故以坤變乾謂之窮神；坤為化，故以乾通坤謂之知化。變為遘、復，富有日新，盛德大業皆於此出。陽統陰功，故止言盛德也。

This passage explains that from "the bending of the inchworm" onwards, the discussion is elaborating the meanings of the hexagrams Zhongfū (Middle Trust) and Xian (Salvation). Therefore, the "knowing this" mentioned in the Great Treatise refers to Zhongfū and Xian. The term "knowing" here simply means understanding this, and it is not something that can be achieved through mere thought. Beyond this point, it progresses to Gou (Encounter) and Fu (Return), where the principles of Qian and Kun each take effect. As Confucius said, "What has Heaven said? The four seasons proceed as usual, and all things grow as usual." Hence, it is said "they have not yet reached the level of knowing." The passage from "using Kun" to "its flourishing" is based on Yu Fan's interpretation. Qian symbolizes the divine, so using Kun to transform Qian is called "exhausting the divine"; Kun symbolizes transformation, so using Qian to connect with Kun is called "understanding transformation." After transforming into Gou and Fu, the characteristics of richness and renewal emerge, and great virtues and great achievements arise from this. Since Yang encompasses the function of Yin, it is only mentioned as "great virtue."

《易》曰：「困于石，據于蒺藜，入于其宮，不見其妻，凶。」子曰：「非所困而困焉，名必辱。」注：困本咸。咸三入宮，以陽之陰，則二制坤，故以次。咸為四所困，四失位惡人，故「非所困而困焉」。陽稱名，陰為辱，以陽之陰下，故「名必辱」。「非所據而據焉，身必危。」注：謂據二。二失位，故「非所據而據焉」。二變時，坤為身，二折坤體，故「身必危」。「既辱且危，死其將至，妻其可得見邪？」注：三隱坤中，坤為死，兌為妻，三上無應，故「死其將至，妻其可得見邪」。

The Great Treatise cites the line statement of the sixth line in the third position of the Hexagram of Being Impeded, saying: "Being trapped by a stone, leaning against thornbushes, returning home, but not seeing one's wife, which is ominous." Confucius explains: "Being trapped in a place where one should not be trapped, one's reputation will certainly suffer disgrace." Hui Dong adds a note: The Hexagram of Being Impeded originally comes from the Hexagram of Mutual Influence. The third line of the Hexagram of Mutual Influence enters the mountain trigram, with a yang line in a yin position, thus the second line restrains the earth trigram, and in this order the Hexagram of Being Impeded is formed. The Hexagram of Mutual Influence is trapped by the fourth line, which is a yang line in a yin position and thus out of place, which is called an evil person. Therefore, it is said, "Being trapped in a place where one should not be trapped." Yang is called reputation, yin is called disgrace. When a yang line is below a yin position, it is said, "One's reputation will certainly suffer disgrace." The line statement says, "Being in a place where one should not be, one's body will certainly be in danger." The note explains: This refers to the second line. The second line is out of place, thus it is said, "Being in a place where one should not be." When the second line moves, the earth trigram takes shape, and the earth trigram symbolizes the body. The second line breaks the earth trigram, thus it is said, "One's body will certainly be in danger." The line statement says, "Already disgraced and in danger, death is near, how can one see one's wife?" The note explains: The third line is hidden within the earth trigram, and the earth trigram symbolizes death. The兑 trigram symbolizes wife. The third line does not correspond with the top line, thus it is said, "Death is near, how can one see one's wife?"

疏。「困本」至「必辱」○此虞義也。虞注困卦謂否二之上，今云「困本咸」者，此承咸來，據爻變所值之卦也。咸下體艮，艮為宮，咸三之二入艮宮。三陽爻而居二陰位，故云「以陽之陰」。三之二成坎制坤，制猶折也，古文通。《論語》：「子曰：片言可以折獄者。」鄭氏注云：「魯讀折為制。」是也。咸三之二為困，故「以次」。咸三之二為四所困，四以陽居陰為失位，虞氏以四為惡人，故云「四失位惡人」。咸三得位，非四所困，今之二失位，故「非所困而困焉」。陽成於三為成名，故陽稱名。陰賤故為辱。三之二，故以陽之陰下，「名必辱」也。

Hui Dong explains: the commentary on the passage from "Confusion" to "Necessarily Humiliation" uses Yu Fan's interpretation. Yu Fan originally explained that the hexagram "Confusion" is formed by the second line of the hexagram "Opposition" moving up to the upper position. However, here he says "Confusion originates from 'Salty Affection'," because this follows the previous hexagram "Salty Affection." According to the principle of changing lines, the hexagram is established based on the one it corresponds to. The lower trigram of "Salty Affection" is "Mountain," symbolizing a palace. The third line of "Salty Affection" descending to the second position is entering the "Mountain" palace. The third line is originally a yang line, but it is in the second position, which is a yin position, so it is called "a yang line in a yin position." The third line descending to the second position forms the image of "Water" and breaks the "Earth" structure. "Break" is the same as "control" in ancient texts. The "Analects" records Confucius saying "a single statement can decide a case," and Zheng Xuan's commentary notes that the Lu version reads "break" as "control," which is the same usage here. The third line of "Salty Affection" descending to the second position forms "Confusion," so it is called "in order." After the third line descends to the second position, it is trapped by the fourth line. The fourth line is a yang line in a yin position, which is an improper position. Yu Fan considers the fourth line as an evil person, so he says "the fourth line is in an improper position and is an evil person." The third line of "Salty Affection" was originally in a proper position and should not have been trapped by the fourth line. Now it descends to the second position and becomes improper, so it is said "it is trapped in a place where it should not be trapped." Yang energy is established at the third line, so yang is called "name"; yin is humble and lowly, so it is called "humiliation." The third line descending to the second position is a yang line descending to a yin position, so "the name must bring humiliation."

○「謂據」至「必危」○此虞義也。陽據陰，陰承陽，易之大義也。三、二失位，三以陰據陽，故「非所據而據焉」。二變入宮為萃，萃下體坤，坤為身，二困時折坤體，故「身必危」也。○「三隱」至「見邪」○二變入宮，三隱坤中，坤喪於乙為既死霸，故為死。兌少女為艮妻，三、上俱陰，兩陰無應，故「死其將至，妻其可得見邪」。陸績謂三從困辱之家，變之大過為棺槨，死喪之象，故「死其將至，妻不可得而見」，義亦通也。

The commentary from "Wèi jù" to "bì wēi" uses Yu Fan's interpretation. Yang can rely on Yin, but Yin can only serve Yang, which is a fundamental principle of the Book of Changes. Both the third and second lines are out of their proper positions. The third line, being a Yin line, relies on Yang, so it is said "relying on an inappropriate place." When the second line moves into the palace, it forms the hexagram "Cui." The lower trigram of "Cui" is坤 (Kun), symbolizing the body. When the second line breaks the body of Kun in the hexagram "Kun," it is said "the body is certainly in danger." The commentary from "Sān yǐn" to "jiàn xié": when the second line moves into the palace, the third line disappears into Kun. According to the method of Najia, the energy of Kun is lost at the position of Yi, which is the time when the moon has died and is in decline. Therefore, Kun symbolizes death. Dui is the young girl, and Gen is the mountain, which is the wife. The third line and the top line are both Yin lines, and two Yins cannot correspond, so it is said "death is approaching quickly, where can the wife be seen?" Lu Ji believes that the third line is in a state of humiliation, and when it transforms into "Da Guo," there is an image of a coffin, which is a sign of death, so it is said "death is approaching quickly, the wife cannot be seen." This interpretation is also reasonable.

《易》曰：「公用射隼于高墉之上，獲之，無不利。」子曰：「隼者，禽也。」注：離為隼，故稱禽，言其行野容如禽獸焉。「弓矢者，器也。」注：離為矢，坎為弓，坤為器。「射之者，人也。」注：人，賢人也。謂乾三伏陽出而成乾，故曰「射之者人」。人則公，三應上，故上令三出而射隼也。「君子藏器於身，待時而動，何不利之有？」注：三伏陽為君子，二變時，坤為身為藏器，謂藏弓矢以待射隼。艮為待為時，三待五來之二，弓張矢發，動出成乾貫隼，入大過死，兩坎象壞，故「何不利之有」。傳曰「以解悖」，三陰小人乘君子器，故上觀三出射去隼也。

The Great Treatise cites the line statement of the hexagram 解 (Release) at the top line, saying: "The prince shoots a falcon from a high wall, and hits it, there is no disadvantage." Confucius explains: "The falcon is a bird." Hui Dong adds a note: Li symbolizes the falcon, so it is called a bird; it moves and rests freely, like wild animals. Confucius also says, "The bow and arrow are weapons." He adds a note: Li symbolizes the arrow, Kan symbolizes the bow, and Kun symbolizes objects. Confucius says, "The one who shoots it is a person." He adds a note: here the person refers to the virtuous person, referring to the hidden yang line at the third line emerging to form the trigram Qian, so it is said "the one who shoots it is a person." This person is the prince, the third line corresponds with the top line, so the top line commands the third line to shoot the falcon. Confucius says, "The gentleman keeps weapons on his person, waiting for the right time to act, where would there be any disadvantage?" He adds a note: the hidden yang line at the third line is the gentleman; when the second line changes, the trigram Kun takes shape, Kun symbolizes the body and symbolizes storing weapons, referring to concealing the bow and arrow waiting to shoot the falcon. Gen symbolizes waiting and symbolizes the right time, the third line waits for the fifth line to descend to the second position, then the bow is drawn and the arrow is shot, the third line moves out to form the trigram Qian, thus penetrating the falcon's body, the falcon falls into the hexagram Da Guo and dies, the two Kan trigrams in the hexagram are destroyed, so it is said "where would there be any disadvantage?" The Image Commentary of the hexagram 解 says "to remove disorder and confusion." The third line is a yin line, representing a petty person riding on the vehicle and objects of the gentleman, so the top line watches the third line emerge to shoot down the falcon.

「動而不栝，是以出而有獲，語成器而動者也。」注：不讀曰拊，古柎、不同字，故誤作不。拊栝猶省栝也。震為語，乾五之坤二成坎弓、離矢，動以貫隼，故「語成器而動者」也。疏。「離為」至「獸焉」○此虞義也。《釋鳥》曰：「二足而羽謂之禽。」故曰「隼者禽也」。《繫上》曰「野容悔淫」，謂解三也。《管子》曰：「道路無行禽，三有鳥獸行。」故云「其行野容，如禽獸焉」。○「離為」至「為器」○此虞義也。射禮有射器，謂弓矢、決拾、旌、於、籌、楅、豐，故曰「弓矢者器也」。

The Great Treatise says, "When action is taken without violating the arrow shaft, thus one immediately gains results, referring to those who prepare their equipment before taking action." Hui Dong's self-commentary states, "Bu" should be read as "Fu." In ancient times, "Fu" and "Bu" were originally the same character, so it was mistakenly written as "Bu." "Fu gua" is equivalent to "Sheng gua," meaning to examine the arrow shaft. Zhen symbolizes speech, and when the fifth line of Qian moves down to the second line of Kun, it forms Kan as the bow and Li as the arrow, thus one movement penetrates the body of the falcon, hence the saying "referring to those who prepare their equipment before taking action." Hui Dong's self-explanation states, "From 'Li as' to 'Shou yan'" commentary uses Yu Fan's interpretation. The Er Ya, Shihniao says that creatures with two legs and feathers are called qin, thus "Falan is qin." The Great Treatise, Upper Transmission, mentions "Ying rong hui yin," but the original text here reads "Ye rong hui yin," referring to the third line of the Jie hexagram. The Guanzi says that there should be no idle birds on the road; if there are, they move like birds and beasts, hence it is said "moving and resting freely, like birds and beasts." "From 'Li as' to 'Wei qi'" commentary also uses Yu Fan's interpretation. In the shooting ceremony, there is another set of shooting equipment, referring to bows and arrows, jue shi, as well as jing, yu, chou, yu, chou, and feng, thus "bows and arrows are instruments."

○「人賢」至「隼也」○此虞義也。乾為賢人，故曰「人，賢人也」。六三匪人，故曰禽；下有伏陽出而成乾，謂與二成乾，乾為人，故曰「射之者人」。三為三公而與上應，故云「人則公」。三應上，上令三射隼也。

The commentary from "person is virtuous" to "it is a falcon" uses Yu Fan's interpretation. Qian represents a virtuous person, so the commentary says "person refers to the virtuous person." The sixth line of the sixth trigram in the hexagram Jiě is not a virtuous person, so it is called an animal; beneath the sixth line there is a hidden yang line, which when it emerges forms the structure of Qian, representing a person, hence it is said "the one shooting at it is a person." The third line occupies the position of the Three Grand Ministers and corresponds with the top line, so it is said "this person is a prince or high official." The third line corresponds with the top line, so the top line commands the third line to shoot the falcon.

○「三伏」至「隼也」○此虞義也。三伏陽，陽為君子。二變成坤，「坤以藏之」，在地成形，形乃謂之器，故云「二變時坤為身為藏器」。艮為待為時，爻以時而動，故「待時而動」。五失位當之二，故「三待五來之二」。二上之五，三發得正，與五成乾體大過，棺槨死象。卦本有兩坎，五來之二，三出成乾，故「兩坎象壞」。坎為悖，故「以解悖」。《乾鑿度》曰：「二陰之精射三陽當卦。」是埽知陰陽動出皆為射也。

The commentary from "San Fu" to "Fun Also" uses Yu Fan's interpretation. The third line contains a hidden yang line, and yang symbolizes the gentleman. The second line changes into the trigram Kun. The "Say卦Transmission" says "Kun conceals it," as Kun forms the earth and takes shape, and only when something takes shape is it called an object. Therefore, the commentary says "when the second line changes, Kun symbolizes the body and symbolizes concealing an object." The trigram Gen symbolizes waiting and timing, and the lines should move in accordance with the right timing, hence "waiting for the right time to act." The fifth line is out of position and should descend to the second position, so it says "the third line waits for the fifth line to come to the second position." The second line ascends to the fifth position, the third line moves and each line is in the correct position, combining with the fifth line to form the trigram Qian, thus forming the hexagram Da Guo, which is the image of a coffin and mourning. The hexagram Jie originally contains two trigrams Kan. When the fifth line descends to the second position and the third line emerges to form Qian, it says "the two trigrams Kan are destroyed." Kan symbolizes disorder, so the "Image Commentary" says "to resolve disorder." The "Yi Wei Gan Zao Du" says: the essence of two yin lines shoots at the trigram corresponding to the three yang lines. Thus, any movement of yin and yang can be called "shooting."

○「不讀」至「者也」○《詩·常棣》曰：「鄂不韡韡。」鄭氏讀不為拊，柎與拊相似，故誤為不。括本作栝，《說文》曰：「矢栝，築弦處。」《禮記·緇衣》引《太甲》曰：「若虞機張，往省栝於厥度則釋。」鄭氏注云：「弩已張，從機間視栝與所射參相得，乃後釋弦發矢。」故云「拊栝猶省栝也」。「震為語」以下，虞義也。

The annotation from "not reading" to "he also" explains that in the "Small Odes · Constant Brotherhood" from the "Book of Songs," there is a line "E bu wei wei," where Zheng Xuan reads the character "bu" as "fu." The character "fu" is similar in form to "fu," so it was mistakenly written as "bu." The character "kuo" was originally written as "guā," and the "Shuowen Jiezi" says that "guā" refers to the part at the end of an arrow that holds the string. The "Zi Yi" from the "Book of Rites" cites the "Book of Shang" saying that like Yu Fan, the person in charge of the bow and arrow, first checks whether the arrow's "guā" conforms to the standard before drawing the bowstring. Zheng Xuan's annotation says that "fu guā" is equivalent to "sheng guā." From the part "Zhen represents speech" onwards, the explanation follows Yu Fan's interpretation.

子曰：「小人不恥不仁，不畏不義。」注：謂否也，以坤滅乾為不仁不義，坤為恥為義，乾為仁為畏者也。「不見利不動，不威不徵。」注：否乾為威為利，巽為近利，謂否五之初成噬嗑市。離日見乾為見利，震為動，故「不見利不動」。五之初以乾威坤，故「不威不徵」，震為征也。「小征而大誡，此小人之福也。」注：艮為小，乾為大，五下威初，坤殺不行，震懼虩虩，故「小懲大誡」。坤為小人，乾為福，以陽下陰，民說無疆，故「小人之福」也。《易》曰「屨校滅止，無咎」，此之謂也。

Confucius said, "A petty person does not feel ashamed of unrighteousness and does not fear injustice." Hui Dong explained: This refers to the hexagram of "Obstruction." Using the earth (Kun) to extinguish the heaven (Qian) represents "unrighteousness and injustice." The earth symbolizes shame and righteousness, while the heaven symbolizes benevolence and fear. "If one cannot see profit, he will not act; if there is no intimidation, he will not be cautious." Hui Dong explained: The upper trigram of "Obstruction," the heaven (Qian), symbolizes authority and profit, while the wind (Xun) symbolizes proximity to profit. This refers to the fifth line descending to the first position, forming the hexagram of "Breaking the Bones" with the image of "market." The fire (Li) represents the sun, and the sun illuminating the heaven (Qian) is "seeing profit." The thunder (Zhen) symbolizes movement, so it is said, "If one cannot see profit, he will not act." The fifth line descending to the first position uses the heaven (Qian) to intimidate the earth (Kun), so it is said, "Without intimidation, there is no punishment." The thunder (Zhen) symbolizes punishment. "A slight punishment brings great caution, which is the fortune of the petty person." Hui Dong explained: The mountain (Gen) symbolizes smallness, and the heaven (Qian) symbolizes greatness. The fifth line descending to intimidate the first line prevents the earth (Kun) from exerting its punitive force. The thunder (Zhen) causes fear and caution, so it is said, "A small punishment brings great caution." The earth (Kun) symbolizes the petty person, and the heaven (Qian) symbolizes fortune. When a yang line descends to a yin line, the people rejoice endlessly, so it is said, "This is the fortune of the petty person." The Book of Changes says, "Wearing leg irons that cover the toes brings no misfortune," which refers to this meaning.

疏。「謂否」至「者也」○此以下皆虞義也。噬嗑，否五之初。否小人道長，故「小人謂否」也。否消卦，故「以坤滅乾為不仁不義」。坤辱為恥，畏與威通，乾為威，故為畏也。○「否乾」至「征也」○乾為君，君道威嚴，故為威。利，四德之一，乾以美利利天下，故為利。巽近利市三倍，「利者義之和」，後世不以義為利而以利為利。否坤小人之見利、巽之近利市三倍，皆以利為利者也。神農日中為市，取諸噬嗑，故「成噬嗑市」。離為日，「相見乎離」，乾五之初，外體離，故「離日見乾為見利」。《說卦》曰：「震，動也。」「動萬物者莫疾乎雷」，故震為動。《樂緯·動聲儀》曰：「風雨動魚龍，仁義動君子，財色動小人。」故「不見利不動」。俗本動作勸，非也。徵，古文懲，震恐懼虩虩，故為懲也。

Hui Dong explains: "From the passage 'To say 'no' up to 'is indeed' " onwards, the commentary is based on Yu Fan's interpretation. The hexagram of "噬嗑" is formed when the fifth line of the hexagram "否" moves down to the first position. The hexagram "否" represents the growth of the path of the petty person, so it is said "the petty person refers to '否'". The hexagram "否" belongs to the category of yin overcoming yang, so it is said "using the earth trigram to extinguish the heaven trigram is unrighteousness". The earth trigram represents humiliation, hence it is considered a shame; "fear" and "authority" are related, the heaven trigram symbolizes authority, hence it is also fear. In the passage "From '否乾' to 'is also' ", the heaven trigram symbolizes the sovereign, the sovereign's way is strict, hence it is authority. "Benefit" is one of the four virtues, yuan, heng, li, zhen. The heaven trigram uses good benefits to benefit the world, hence it is benefit. The trigram xun has the image of "the market near the city brings threefold profit", the "Wenyan" says "benefit is the harmony of righteousness", but later generations do not regard righteousness as benefit, but take benefit itself as benefit. The petty person represented by the earth trigram in the hexagram "否" desires wealth and profit, and the profit of threefold gain from the market near the city represented by the trigram xun, both belong to "taking profit as profit". Shennong set up a market in the middle of the day for trade, symbolizing the hexagram "噬嗑", hence it is said "the market of '噬嗑' is formed". The trigram li represents the sun, the "Shuogua" says "meeting is seen in li", after the fifth line of the heaven trigram moves down to the first position, the outer trigram becomes li, hence it is said "the sun shines upon the heaven trigram, which is seeing profit". The "Shuogua" says "zhen represents movement", and also says "there is no more swift movement than thunder", hence zhen symbolizes movement. The "Yuewei·Dongshengyi" says: wind and rain move fish and dragons, righteousness moves the gentleman, wealth and beauty move the petty person, hence it is said "without seeing profit, one does not move". The common version mistakenly writes "movement" as "encouragement". "Cheng" is an ancient form of "cheng" meaning punishment. The trigram zhen has the image of fear and caution, hence it symbolizes punishment.

○「艮為」至「福也」○艮為少男，故為小。陽稱大，故乾為大。五之初體震，故坤殺不行。坤為虎刑，春生秋殺，故坤為殺。震來虩虩，又「恐懼修省」，故「震懼虩虩」。否五之初，巽象半見，有益象，故「以陽下陰，民說無疆」。震恐懼致福，故「小人之福」也。

The commentary on the passage from "Gentle" to "this is the fortune of the petty person" states: "Gentle" represents the young male, thus symbolizing smallness. Yang is called great, so "Heaven" symbolizes greatness. The fifth line descends to the first position forming the structure of "Thunder," so the destructive power of "Earth" cannot act. "Earth" has the image of a tiger's punishment, with spring being a time of growth and autumn a time of destruction, so "Earth" symbolizes destruction. The "Thunder" hexagram statement says "Thunder comes with fear," and the "Image Commentary" also says "fear leads to self-cultivation and reflection," so the commentary says "Thunder brings fear." In the "Opposition" hexagram, the fifth line descends to the first position, and the "Wind" image is only partially revealed, containing the image of the "Increase" hexagram, so it says "Yang moves below Yin, the people rejoice without limit." Thunder can bring fortune through fear and caution, so it says "this is the fortune of the petty person."

「善不積不足以成名，惡不積不足以滅身。」注：乾為積善，陽稱名，坤為積惡，為身，以乾滅坤，故「滅身」者也。「小人以小善為無益而弗為也，以小惡為無傷而弗去也。」注：小善謂復初，小惡謂遘初。「故惡積而不可揜，辠大而不可解。」注：謂陰息遘至，子弒其父，故「惡積而不可揜」；息成否，以臣弒君，故「辠大而不可解」。《易》曰：「何校滅耳，凶。」

The Great Treatise says: "Goodness does not accumulate sufficiently to achieve a good reputation, and evil does not accumulate sufficiently to destroy oneself." Hui Dong explains: Qian represents the accumulation of goodness, yang is called name, and Kun represents the accumulation of evil and the body. Using Qian to destroy Kun, it is said "to destroy oneself." He also says: "A petty person regards small goodness as having no benefit and is unwilling to do it, and regards small evil as having no harm and is unwilling to remove it." His own explanation: small goodness refers to the first line of the Fu hexagram, and small evil refers to the first line of the Gou hexagram. "Therefore, evil accumulates to the point where it cannot be concealed, and guilt becomes so great that it cannot be resolved." His own explanation: refers to the yin energy growing continuously from Gou until it reaches the point of a son killing his father, hence "evil accumulates and cannot be concealed"; continuing to grow into the Po hexagram, which is the case of a minister killing his sovereign, hence "guilt becomes great and cannot be resolved." The Book of Changes says: "Shouldering shackles that block the ears, calamity."