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

疏。「乾為」至「者也」○此以下皆虞義也。噬嗑自否來，否陰消陽，弒父弒君。噬嗑明罰敕法之家，五來滅初，小懲大誡，所以絶惡於未萌而起教於微眇。上六迷復，辠大惡積，故發其義於上九爻也。乾為善，自一乾以至三乾成，故為積善。初不成名，陽立於三，故成名也。坤為惡，坤初消乾成及否，故為積惡。坤消至上，窮上反下，乾來滅坤，故「滅身」者也。

Hui Dong explains: "From the annotation on 'Qian represents' to 'that is' is the commentary by Yu Fan. The hexagram of 'Shi He' comes from the hexagram of 'Po'. 'Po' is a hexagram of yin overcoming yang, symbolizing the image of killing the father and the king. 'Shi He', however, is a hexagram representing clear punishment and strict law. When the fifth line comes down to eliminate the first line, it is a slight punishment and a great warning, aiming to cut off evil before it arises and to begin education at the most subtle level. The sixth line of 'Fu' is 'mí fù', meaning great sin and accumulated evil, so the 'Great Treatise' develops this meaning in the line of 'Shang Ji'. 'Qian' symbolizes goodness, as 'Qian' is formed by accumulating one line into three lines, thus symbolizing the accumulation of goodness. The first line is not yet capable of achieving fame; only when yang energy is established at the third line is it called fame. 'Kun' symbolizes evil, as 'Kun' begins to consume 'Qian' yang from the first line, leading to the formation of the hexagram 'Po', thus symbolizing the accumulation of evil. When 'Kun' consumes up to the top line, it reaches its extreme and turns downward, allowing 'Qian' to eliminate 'Kun', hence saying 'eliminate oneself'.

○「小善」至「遘初」○陽始見尚小，故「小善謂復初」。遘初消陽，故「小惡謂遘初」。《易大傳》逸篇曰：「正其本，萬事理。君子慎始，差以毫釐，謬以千里。」小善弗為，小惡弗去，由辨之不早辨也。

"The small good deed" to "meeting the first line" note: When yang energy first appears, it is still very slight, so it is said "small good refers to the first line of the Fu hexagram." The first line of the Gou hexagram begins to diminish yang energy, so it is said "small evil refers to the first line of the Gou hexagram." The lost text of the Great Commentary on the Changes says: Correct its root, and all things will be orderly; a gentleman is cautious at the beginning, for a difference of a hair's breadth leads to a thousand miles' error. Not doing small good deeds and not removing small evil deeds are both due to not distinguishing early enough.

○「謂陰」至「可解」○陰生亦稱息。息遘至，艮子弒父，其初難知；息遘及，則著矣。誠中形外，故「惡積而不可揜」也。息成否，坤臣弒君，故「辠大而不可解」。乾為君為父，內體為父，外體為君。艮消乾三，坤消乾五，艮子道，坤臣道，故有此象也。

"The term 'yin' refers to the growth of yin energy, which can also be called 'xi'. Yin energy rising from the hexagram 'Gou' moves upward until it reaches 'Gen', forming a complete hexagram, which then shows the image of a son killing his father. The beginning of this is hard to detect; as the yin energy continues to grow, it becomes more evident. Sincerity within must manifest without, so it is said 'evil accumulates and cannot be concealed'. When yin energy is fully developed in the hexagram 'Po', with 'Kun' representing the minister, it becomes the image of a minister killing his sovereign. Therefore, it is said 'the crime is great and cannot be resolved'. 'Qian' symbolizes the sovereign and the father. The inner trigram 'Qian' represents the father, and the outer trigram 'Qian' represents the sovereign. 'Gen' weakens the third line of 'Qian', and 'Kun' weakens the fifth line of 'Qian'. 'Gen' represents the son's path, and 'Kun' represents the minister's path, hence the image of弑父弑君. Also, note: the original text seems to have missing characters after 'xi gou zhi' and 'xi gou ji', which should each be followed by a hexagram name, such as 'zhi duan' or 'ji po'."

子曰：「危者，安其位者也；亡者，保其存者也；亂者，有其治者也。」注：否上為危，坤為安為亡為亂，乾為治，陽為存。否泰反其類，故「危者安其位，亡者保其存，亂者有其治」者也。「是故君子安而不忘危，存而不忘亡，治而不忘亂。」注：君子大人謂否五也。安者危之漸，存者亡之機，治者亂之萌，唯君子知之，故不忘也。「是以身安而國家可保也。」注：坤為身，謂否反為泰，君定位於內而臣忠於外，故「身安而國家可保」也。《易》曰：「其亡其亡，繫于苞桑。」

Confucius said: "What is called danger comes from those who were originally in a secure position; what is called loss comes from those who were originally preserving their existence; what is called disorder comes from those who were originally enjoying good governance." Hui Dong explained: The top line of the "Pu" hexagram symbolizes danger, while the "Kun" hexagram symbolizes security, loss, and disorder. The "Qian" hexagram symbolizes governance, and yang symbolizes existence. The "Pu" and "Tai" hexagrams are opposites, so it is said, "danger comes from those who were originally in a secure position, loss comes from those who were originally preserving their existence, and disorder comes from those who were originally enjoying good governance." "Therefore, the gentleman remembers danger even in security, remembers loss even in existence, and remembers disorder even in peace." Explanation: Here, the term "gentleman" refers to the "Nine in the Fifth" line of the "Pu" hexagram. Security is the beginning of danger, existence is the omen of loss, and peace is the seed of disorder. Only the gentleman can perceive this, hence he never forgets. "In this way, his own security is ensured, and the state can be preserved." Explanation: The "Kun" hexagram symbolizes the body. It refers to the transformation of the "Pu" hexagram into the "Tai" hexagram. The ruler determines his position internally, while the ministers fulfill their loyalty externally, so "the body is secure and the state can be preserved." The "Book of Changes" says: "Being constantly vigilant about impending loss and impending collapse, one is as firm as a rope tied to the roots of a mulberry tree."

疏。「否上」至「者也」○「否上為危」，虞義也。上九以陽居陰體乾，亢龍盈不可久，故危。《文言》曰：「知進退存亡而不失其正者，其唯聖人乎。」荀氏注云：「存謂五為陽位。」故知陽為存。泰反為否，否反為泰，故「反其類」。○「君子」至「忘也」○「君子大人謂否五」，虞義也。九五休否，大人吉，故云「君子大人謂否五」。陸績謂五在否家，雖得中正，常自懼以危亡之事，是不忘之義也。

Hui Dong explains: In the annotation from "the upper part" to "the meaning is that" in the commentary on "Guan" (Obstruction), the statement "the upper line of Guan symbolizes danger" is Yu Fan's view. The upper line of Guan, which is a yang line in a yin position and belongs to the Qian trigram, is like the dragon soaring high and full, which cannot last long, hence it is dangerous. The Wenyan of Qian says: "Those who understand advancement, retreat, survival, and death without losing their correctness are probably only the sages." Xun Shuang's commentary says: "Survival refers to the fifth line, because the fifth line is a yang position." From this, it is known that yang symbolizes survival. The reversal of Tai (Progress) becomes Guan (Obstruction), and the reversal of Guan becomes Tai, so it is said "returning to its kind." In the commentary from "the gentleman" to "forgetting it," the statement "the gentleman and great person refers to the fifth line of Guan" is also Yu Fan's view. The line statement of the fifth line of Guan says "rest from obstruction, the great person is auspicious," hence it is said "the gentleman and great person refers to the fifth line of Guan." Lu Ji believes that although the fifth line is in the middle of the Guan hexagram, it is also in the center and correct position, yet it often reminds itself of dangers and calamities, which is exactly the meaning of "not forgetting."

○「坤為」至「保也」○此虞義也。否終則傾，故否反成泰。君定位於內，則國可保；臣忠於外，則家可保也。下繫十一爻首咸，咸至遘六日七分，陰始消陽，陸績謂自此以上皆否陰滅陽之卦，舉之以示慎始之義也。

The commentary from "Kun Wei" to "Bao Ye" uses Yu Fan's interpretation. The hexagram "Po" inevitably leads to collapse, so "Po" reversed becomes "Tai." If the ruler remains stable within, the state will be preserved; if the minister remains loyal outside, the family will be preserved. The eleven line statements cited in the "Xici Xia Zhuan" begin with "Xian," and from "Xian" to "Gou" corresponds to the six days and seven parts of the hexagram cycle, which is the time when yin energy begins to diminish yang energy. Lu Ji believes that all the hexagrams mentioned above belong to the category of "Po," which signifies the extinguishing of yang by yin, and he specially cites them to emphasize the importance of being cautious at the beginning.

子曰：「德薄而位尊。」注：鼎四也。離九四兇惡小人，故德薄。四在乾位，故位尊。「知少而謀大。」注：兌為少知，乾為大謀，四在乾體，故謀大。「力少而任重。」注：五至初體大過，本末弱，故力少。乾為仁，故任重，「以為己任，不亦重乎」。「尟不及矣。」注：尟，少也；及，及於刑。《易》曰：「鼎折足，覆公餗，其刑屋，凶，言不勝其任也。」

Confucius said: "A person with shallow virtue but in a high position." Hui Dong explained: This refers to the Nine in the Fourth line of the Hexagram of the Cauldron. The Nine in the Fourth of the Hexagram of Fire has the image of a wicked small person, hence the shallow virtue; the Fourth line is located in the position of Heaven, hence the high position. "A person with shallow wisdom but with great ambitions." Explanation: The trigram of Dui symbolizes small wisdom, and the trigram of Qian symbolizes great plans. The Fourth line is located within the body of Qian, hence the great ambitions. "A person with weak strength but bearing a heavy burden." Explanation: From the Fifth line to the First line forms the structure of the Hexagram of Great Excess. Both the beginning and the end are weak, hence the weak strength; Qian symbolizes benevolence, hence the heavy burden, just as Zengzi said, "To carry benevolence as one's burden, is it not heavy?" "Few are those who do not suffer misfortune." Explanation: "Xiao" means few; "ji" refers to being subjected to punishment. The Book of Changes says: "The legs of the cauldron break, overturning the delicacies of the prince, suffering the punishment of being executed in the house, calamity, referring to being unable to bear the responsibility."

疏。「鼎四」至「位尊」○此以下皆虞義也。鼎四爻辭，故云「鼎四」也。四體離，離四「●如其來如」，「不孝子●出，不容於內」，故為兇惡小人。二至四體乾，乾為德。《繫上》曰：「天尊地卑，乾坤定矣。」虞彼注云：「天貴故尊。」四在乾位，乾體不正，故「德薄而位尊」也。○「兌為」至「謀大」○兌為少女，故為少。坤為知，大地親下，故兌為少知。乾為大，坎為謀，本天親上，故乾為大謀。

Hui Dong explains: "From the section 'Ding Four' to 'Position of Honor' onwards, the commentary is based on Yu Fan's interpretation. The cited text is the line statement of the fourth line of the 'Ding' hexagram, hence it is referred to as 'Ding Four.' The fourth line belongs to the trigram Li. The line statement of the ninth line of Li says '● as if coming, as if not coming,' which depicts the image of an unfilial son being expelled and not accepted within the family, thus symbolizing a wicked person. The character '●' is missing in the original text, and I dare not make up a guess. From the second line to the fourth line forms the trigram Qian. Qian symbolizes virtue. The 'Transmission of the Great Treatise' says: 'Heaven is exalted, Earth is humble, thus the trigrams Qian and Kun are established.' Yu Fan comments there that Heaven is precious, hence it is called exalted. The fourth position is in the position of Qian, but the trigram Qian is not in the correct position, thus it is said 'virtue is thin but position is exalted.' From the section 'Dui as' to 'Planning Greatly' onwards: Dui is the young girl, thus symbolizing youth; Kun symbolizes knowledge, the Earthly path is close to the lower, thus Dui combines to form 'youthful knowledge.' Qian symbolizes greatness, Kan symbolizes planning, the Heavenly path is close to the upper, thus Qian combines to form 'great planning.'

○「五至」至「重乎」○《論語》曰：「仁以為己任，不亦重乎。」《禮·表記》曰：「子曰：仁之為器重，舉者莫能勝也。」又曰：「中心安仁者，天下一人而已矣。」《大雅》曰：「德輶如毛，民鮮克舉之，我儀圖之，惟仲山甫舉之，愛莫助之。」毛萇《詩傳》云：「愛，隱也。」言隱微之間人莫能助，故《大學》謂之誠，荀子謂之獨。乾元為仁隱在初，德輕而莫舉，故曰重也。○「尟少」至「於刑」○尟亦作尠，《釋詁》曰：「尠，寡也。」郭注云：「謂少。」故云「少也」。俗作鮮。刑，謂屋中之刑，《周禮》之屋誅也，義詳鼎卦。

The passage from "Wu Zhi" to "Chong Hu" notes: The "Analects" says: "To take benevolence as one's burden, is it not heavy?" The "Rites of Zhou: Bi Ji" says: Confucius said that benevolence, as an object, is very heavy, and no one can lift it. It also says that the person who is at ease with benevolence is found only once in the world. The "Great Ya" section of the "Book of Songs" says: Virtue is light as a feather, yet few people can lift it; I have considered and measured it, and only Zhongshanfu could lift it, but in the hidden places, others could not help. Mao Chang's "Poetry Transmission" says: "Ai" is "Yin." This means that in the hidden and subtle places, others cannot assist, so the "Great Learning" calls it "Cheng," and Xunzi calls it "Du." Qian Yuan represents benevolence, hidden in the first line. Though virtue seems light, no one can lift it, so it is said to be "heavy." The passage from "Xuan Shao" to "Yu Xing" notes: "Xuan" is also written as "Xian." The "Er Ya · Xi Gu" says: "Xian" means few. Guo Pu's commentary says: it means few, so the commentary says "few." It is commonly written as "Xian." "Xing" refers to the punishment within the house, which is the "Wu Zhu" mentioned in the "Rites of Zhou." A detailed explanation can be found in the "Ding" hexagram.

子曰：「知幾其神乎。」注：幾謂陽也，陽在復初稱幾，此謂豫四也。惡鼎四折足，故以此次言，豫四知幾而反覆初也。「君子上交不諂，下交不瀆，其知幾乎。」注：震為交為笑言，笑言，諂也；坎為瀆。三盱豫，上交諂也；上冥豫，下交瀆也。二欲四復初得正元吉，故「其知幾乎」。「幾者動之微，吉之先見者也。」注：陽見初成震，故「動之微」；復初元吉，「吉之先見者也」。

Confucius said, "Understanding the subtle signs, perhaps this is close to the divine." Hui Dong explained, "Ji refers to the yang line. Yang in the first position of the Fu hexagram is called ji, here it refers to the nine in the fourth position of the Yu hexagram. Because of the loss of the folded foot in the Ding hexagram's fourth position, this example is then given. The nine in the fourth position of Yu can recognize the subtle signs and return to the initial position." "The gentleman does not flatter in dealing with superiors and does not show contempt in dealing with inferiors, perhaps this is understanding the subtle signs." The explanation states that Zhen symbolizes interaction and laughter, laughter being flattery; Kan symbolizes contempt. The six in the third position of Yu, "Xu Yu," refers to flattery in upward interaction; the six at the top of Yu, "Ming Yu," refers to contempt in downward interaction. The second line hopes that the fourth line returns to the initial position, each attaining the correct position and achieving great good fortune, so it is said, "this is understanding the subtle signs." "Ji is the initial sign of movement, the prior manifestation of good fortune." The explanation states that yang appears in the initial position and forms the Zhen trigram, thus "movement's subtle sign"; the initial nine of Fu is originally good fortune, which is exactly "the prior manifestation of good fortune."

「君子見幾而作，不竢終日。《易》曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。」注：小畜離為見，震為作，艮待為竢，故「見幾而作，不竢終日」。坤為用，終變成離，離為日。「憂悔吝者存乎介」，能識小疵，故「介如石焉，寧用終日，斷可識矣」。「君子知微知章，知柔知剛，萬夫之望。」注：微謂初，隱以之顯，故「知微知章」。柔謂豫初，剛謂豫四，四當之初，故「知柔知剛」。坤為萬，震為夫，四之初以一持萬，乾元用九而天下治，故「萬夫之望」。

The Great Treatise says: "A gentleman sees the subtle signs and acts accordingly, without waiting for a whole day. The Book of Changes says: 'Upright as a stone, without waiting for a whole day, upholding correctness brings good fortune.' Since being upright is like a stone, why wait for a whole day? Judgment can be clear at the moment." Hui Dong's self-commentary says: "The hexagram Yu (Joy) and Xiao Xu (Small Accumulation) are complementary. Xiao Xu contains the structure of Li (Fire), which symbolizes perception; Zhen (Thunder) symbolizes taking action; Gen (Mountain) symbolizes waiting, which is the character 'su,' so it says 'seeing the subtle signs and acting, without waiting for a whole day.' Kun (Earth) symbolizes use. Yu eventually transforms into Li, which symbolizes the sun. The Great Treatise says 'the key to worry and regret lies in the subtle signs.' Being able to discern minor flaws, it says 'upright as a stone, why wait for a whole day? Judgment can be clear at the moment.' 'A gentleman knows both the subtle and the manifest, knows both softness and firmness, is the hope of all people.' Self-commentary: 'Micro' refers to the first line, from hidden to manifest, so it says 'knowing the subtle and the manifest.' 'Softness' refers to the first line of Yu, 'firmness' refers to the fourth line of Yu. The fourth line should return to the first position, so it says 'knowing softness and firmness.' Kun symbolizes ten thousand, Zhen symbolizes husband, the fourth line returning to the first position is using one to govern all things. Qian Yuan uses all nines and the world is well governed, so it says 'the hope of ten thousand men.'"

疏。「幾謂」至「初也」○此虞義也。豫二爻辭，二欲四復初，故云「此謂豫四」。四與初應，鼎四不知幾，故折足；豫四知幾而反初，故以此次言也。○「震為」至「幾乎」○二欲四復初，是不諂也；己得休之，是不瀆也。《論語》曰：「巧言令色足恭。」《孟子》曰：「脅肩諂笑。」故云「笑言諂也」。坎為溝瀆，故為瀆。三諂上瀆，唯知幾之君子不諂不瀆。復初元吉，四之初得正元吉，故「其知幾乎」。

Hui Dong explains: "From 'a few' to 'beginning' in the annotation, he uses Yu Fan's interpretation. The cited text is the line statement of the second line of the Yu hexagram, which refers to the fourth line. The second line wishes the fourth line to return to the first position, so it says 'this refers to the fourth line of Yu'. The fourth line corresponds with the first line. The fourth line of Ding hexagram does not understand subtle nuances, so the tripod breaks; the fourth line of Yu hexagram understands subtle nuances and returns to the first position, so this example is given. From 'Zhen represents' to 'almost', the annotation says: the second line wishes the fourth line to return to the first position, which is not flattering; remaining calm and resting is not being arrogant. The Analects says 'flattering words and a pleasant expression are sufficient to be respectful', and the Mencius says 'raising one's shoulders and smiling flatteringly', so the annotation says 'smiling and talking is flattering'. Kan represents a ditch or channel, so it is 'ditch'. The third line is flattering, the top line is arrogant, only the gentleman who understands subtle nuances is neither flattering nor arrogant. The first line of Fu hexagram is the original goodness, the fourth line returning to the first position and each returning to their proper place brings great good fortune, so it is said 'this is approximately understanding subtle nuances'.

○「陽見」至「者也」○此虞義也。陽見初成震，震為動，故「動之微」。初即一也，一即元也，《呂氏春秋》曰：「元者吉之始也。」古文一與通，天地，從壺吉，天地，天先而地後。陽稱幾，故幾有吉而無凶。復初九云：「不遠復，無祗悔，元吉。」故「吉之先見者也」。

The commentary from "yang jian" to "zhe ye" uses Yu Fan's interpretation. Yang appears in the first line to form the trigram Zhen, which symbolizes movement, so it is said "the beginning of movement." The first line is "one," and "one" is "yuan." The "Lüshi Chunqiu" says: "Yuan is the beginning of good fortune." In ancient texts, "one" and "yi" are interchangeable. The character "yi" is composed of "hu" and "ji," expressing the meaning of heaven preceding earth. These sentences in the original text have lost several characters, making the meaning incomplete. Therefore, I follow the explanation of the character "yi" from the "Shuowen Jiezi." Yang is called "ji," so "ji" is only associated with good fortune and not with misfortune. The line statement of the first line of the hexagram Fu says: "Not going far and then turning back, no great regret, great good fortune." Therefore, it is called "the initial appearance of good fortune."

○「小畜」至「識矣」○豫旁通小畜，小畜體離，離為見。震為作足，故為作。《釋言》曰：「竢，待也。」艮為待，故「艮待為竢」，俗作俟也。豫體震，小畜體巽，震巽特變，故終變成離，謂變小畜也。

The section from "Xiao Xu" to "Shi Yi" notes: "Yu" and "Xiao Xu" are complementary. "Xiao Xu" contains the trigram Li, which symbolizes sight. Zhen symbolizes taking a step forward, hence it is called "Zuo" (to act). The "Er Ya · Xie Yan" says: "Di" means to wait. Gen symbolizes waiting, so the commentary says "Gen Dai Wei Di," which is commonly written as "Si." "Yu" contains the trigram Zhen, and "Xiao Xu" contains the trigram Xun. Zhen and Xun can transform into each other, so they eventually become Li, which refers to the transformation into "Xiao Xu."

○「微謂」至「之望」○初尚微，故「微謂初」。《漢書》贊曰：「司馬遷稱易本隱以之顯。」易氣從下生，自微及著，隱以之顯，誠不可揜，故「知微知章」。豫初陰不正，四陽不正，四之初剛柔相易，各得其正，故「知柔知剛」。「以一持萬」，荀子文。復初乾元也，元，一也，一以貫之，故「以一持萬」。乾元用九成既濟定，故天下治，乃「萬夫之望」也。

"Wei Wei" to "Zhi Wang" passage notes: The first line is still weak, so it is said "Wei refers to the first line." The "Zan Yu" in the "Han Shu" says: Sima Qian called the "Yi" a book that originates from the hidden and moves toward the manifest. The energy of the "Yi" arises from below, moving from subtle to manifest, from hidden to visible, its truth cannot be concealed, so it is said "knowing the subtle and the manifest." In the "Yu" hexagram, the first line is yin and not in the correct position, while the fourth line is yang and not in the correct position. When the fourth line returns to the first position, the yin and yang change places, each attaining the correct position, so it is said "knowing the soft and the strong." The phrase "yi yi chi wan" comes from the "Xunzi." In the "Fu" hexagram, the first line is the Qian yuan, yuan is one, and one is used to unify all, so it is said "yi yi chi wan." The Qian yuan uses nine lines to form the "Ji Ji" hexagram, thus establishing a fixed situation, so the world is well governed, which is why it is called "wan fu zhi wang."

子曰：「顏氏之子，其殆庶幾乎。」注：幾者，神妙也，顏子知微，故殆庶幾。孔子曰：「回也其庶幾也。」「有不善未嘗不知，知之未嘗復行也。」注：復以自知，謂顏回不遷怒，不貳過，克己復禮，天下歸仁。《易》曰：「不遠復，無祗悔，元吉。」

Confucius said, "The son of the Yan family, Yan Hui, is probably quite close to the Way." Hui Dong's commentary explains that "ji" refers to the subtle and mysterious, and since Yan Hui could understand the hidden and subtle, he is said to be close to the Way. Confucius also said, "Yan Hui is probably quite close to the Way." The Great Treatise says, "There is no wrongdoing that one does not know oneself, and once known, it is never repeated." This commentary explains that this is precisely what the hexagram "Fu" (Return) discusses, referring to self-awareness. It means Yan Hui does not transfer his anger to others, does not repeat the same mistakes, restrains himself and returns to propriety, and the world praises his benevolence. The Book of Changes says, "If one does not go far and then turns back, there will be no great regret, and it is a great good fortune."

疏。「幾者」至「幾也」○此以下皆虞義也。上曰「知幾其神乎」，《說卦》曰：「神也者，妙萬物而為言者也。」故云「幾者神妙也」。幾者動之微，顏子知幾，故「殆庶幾乎」，言庶乎知幾微之道也。「孔子曰回也其庶幾也」者，《論語》文，今《論語》無「幾」字，「也」作「乎」，蓋虞所見本異也。

Hui Dong explains: "From the section 'a few' to 'a few is also' onwards, the commentary is based on Yu Fan's view. The previous text says 'to know the few is to be divine.' The 'Sayings of the Guiguzi' explains that 'divine' refers to its ability to mysteriously bring about all things, so the commentary says 'the few is divine.' The 'few' refers to the initial sign of movement. Yan Hui was able to recognize subtle signs, hence the saying 'he is almost there.' This means he was almost able to understand the subtle signs. The commentary's statement 'Confucius said: Yan Hui is almost there' comes from the 'Analects.' The modern edition of the 'Analects' does not include the character 'few,' and the final 'also' is written as 'how,' suggesting that the version Yu Fan saw differed from the modern edition.

○「復以」至「歸仁」○卦本純坤，坤積不善，復亨剛反，窮上反下，知不善而反於善，故「復以自知」。復初乾也，乾知大始，故云「知」也。「顏淵不遷怒，不貳過」者，《論語》文，遷怒、貳過皆不善之事。《中庸》曰：「子曰：回之為人也，擇乎中庸，得一善則拳拳服膺而不失之矣。」復之初中也，即一善也，得而守之即是不遷怒、不貳過之事。

The annotation from "复以" to "归仁" explains that the hexagram "复" originates from the pure hexagram "坤," which accumulates unvirtuous qualities. The hexagram "复" becomes smooth and harmonious because a strong line returns, reaching the top and then turning back to the bottom, recognizing unvirtuous qualities and returning to virtue, hence it is said "复以自知." The first line of the hexagram "复" is "乾," which governs the knowledge of the great beginning of all things, hence it is said "knowing." The annotation's statement "Yan Hui does not transfer anger or repeat his mistakes" comes from the "Analects." Transferring anger and repeating mistakes are both unvirtuous actions. The "Middle Way" says: Confucius said that Yan Hui's character allows him to choose the Middle Way, and once he attains a single virtue, he holds it firmly in his heart without losing it. The first line of the hexagram "复" is precisely "the middle," which refers to that "one virtue"; attaining and holding onto it is exactly the practice of not transferring anger or repeating mistakes.

「克己復禮，天下歸仁」者，亦《論語》文。《說文》曰：「克之象肩也，其義任也。」曾子曰：「仁以為己任。」《詩·敬之》曰：「佛時仔肩。」毛傳云：「仔肩，克也。」鄭箋云：「任也。」克己復禮，以身任中道，禮中也。《孟子》曰：「湯武反之也。」又曰：「湯武身之也。」反之者，復以自知、得善弗失之謂也。《春秋》昭十二年傳云：「仲尼曰：古也有志，克己復禮，仁也。」則古有是言。天下歸仁，為仁之效也，引之以證顏子知幾之事也。

The phrase "克己复礼，天下归仁" also comes from the Analects. The Shuowen Jiezi says that the character "克" is shaped like a person's shoulder, and its meaning is to bear. Zengzi said, "Take benevolence as one's burden." The poem Shijing · Zhou Song · Jingzhi says, "Fu shi zai jian." Mao's transmission says that "zai jian" means "克." Zheng Xuan's commentary says that it means to bear. Therefore, "克己复礼" means to take oneself as the bearer of the middle path, and "礼" is the middle. The Mengzi says, "Shang and Wu are returning to their nature." It also says, "Shang and Wu practiced it with their bodies." What is meant by "returning" is "to return to self-awareness," meaning to obtain goodness and not lose it. The Spring and Autumn Zuo Zhuan, Zhao Gong 12th year, records that Confucius said there was an ancient record stating that restraining oneself and returning to propriety is benevolence. This shows that the phrase existed in ancient times. "天下归仁" refers to the result of practicing benevolence. Hui Dong cites these passages to confirm that Yan Hui could recognize subtle matters.

「天地，萬物化醇。」注：謂泰上也。先說否，否反成泰，故不說泰。天地之元，吉凶未形，故曰。泰初之上成損，天地交，萬物通，故化醇。「男女覯精，萬物化生。」注：艮為男，兌為女，故「男女覯精」。乾為精，損反成益，萬物出震，故「萬物化生」。《易》曰：「三人行則損一人，一人行則得其友。」言致一也。注：陰陽合德，故「致一」。

The Great Treatise says: "Heaven and Earth blend together, and all things transform into purity." Hui Dong's edition writes "yin and yun" as "yi yun," but the original text has lost these two characters, leaving only "Heaven and Earth." The same two characters are also lost after "therefore it is said" in the following annotations. Hui Dong's own note says that this refers to the top line of the Tai hexagram. Previously, the text discussed the Pi hexagram, and when Pi is reversed, it becomes Tai, so here there is no need to discuss Tai again. "Yi yun" represents the vital energy of Heaven and Earth, where good and evil have not yet taken form, hence the text says so. The Tai hexagram's first line rises to the top position to form the Shen hexagram. Heaven and Earth communicate, and all things are smooth, hence it is said "transform into purity." "Male and female combine their vital energy, and all things are generated." Hui Dong's own note says that Gen represents male and Dui represents female, hence "male and female meet in vital energy." Qian represents vital energy, and when Shen is reversed, it becomes Yi, and all things emerge from Zhen, hence "all things are generated." The Book of Changes says: "If three people walk together, one should be removed; if one walks alone, he will find his companion." This speaks of returning to unity. Hui Dong's own note says that yin and yang combine in virtue, hence "attain unity."

疏。「謂泰」至「化醇」○泰初之上，故「謂泰上」。上說否五，故先說否。否反成泰，否泰反其類，故不說泰而說損也，此虞義也。《廣雅》曰：元氣也。故云「天地之元」。《說文》云：「壹從壺吉聲。」又云：「●也，從凶從壺。」若然天地吉凶藏於內，故未形。

Hui Dong wrote: "From 'speaking of Tai' to 'transforming into purity,' the annotation says: The first line of the Tai hexagram rises to the upper position, so it says 'pointing to the upper line of Tai.' The previous text has already discussed the fifth line of the Po hexagram, so we first discuss Po. Po transforms into Tai, and Po and Tai are opposite to each other, so instead of discussing Tai, we change to discuss Shen. This is Yu Fan's view. The Guangya explains that it refers to the primordial qi. The original character being explained is missing, and it should be 'Yi Yushan,' so the annotation says 'the primordial essence of heaven and earth.' The Shuowen Jiezi says: 'Yi' is composed of 'hu' and 'ji' as sound. It also says that another character is composed of 'xiong' and 'hu,' and the original character was written as a black dot, making it indistinguishable. Therefore, the good and evil of heaven and earth are contained within it, so it says 'not yet formed.'"

魏伯陽以天地為復之一爻交坤，故《參同契》曰：「易有三百八十四爻，據爻摘符。」符謂六十四卦。「晦至朔旦，震來受符。當斯之際，天地覯其精，日月相撢持，雄陽播玄施，雌陰化黃包，混沌相交接，權輿樹根基，經營養鄞鄂，凝神以成軀，眾夫蹈以出，蝡動莫不由。」是言天地合德，萬物化醇化生之義。「泰初之上」以下，亦虞義也。泰者，通也，泰初之上，乾交於坤，故云「天地交，萬物通」。

Feyi Yang interpreted "tian di yinwen" as the single yang line of the Fu hexagram interacting with the Kun. Therefore, the "Zhou Yi San Tong Qi" states: The "Zhou Yi" has 384 lines, and according to the positions of the lines, symbols are selected. Here, "fu" refers to the sixty-four hexagrams. The "San Tong Qi" continues: From the day of wu to the morning of shuo, the Zhen hexagram comes to receive the symbol; at this moment, heaven and earth merge their vital energies, the sun and moon mutually support each other, the yang spreads out its dark giving, and the yin nurtures its yellow gestation. The chaotic qi meets and exchanges, and all things first sprout and take root. Gradually, they cultivate and grow the embryonic membrane, coalesce the spirit to form the body, and all beings are born along this path, and all creatures come from this. This is explaining the principle of heaven and earth combining their virtues, and all things transforming into purity and being generated. The annotation from "Tai Chu Shang" onwards is also Yu Fan's view. "Tai" means communication. The "Tai" hexagram's first line rises to the upper position, and Qian combines with Kun, so it says "heaven and earth communicate, and all things are connected."

○「艮為」至「化生」○此虞義也。乾純粹精，故為精。《管子》曰：「一氣能變曰精。」蓋一則精，貳則惑。天地，男女覯精，皆有致一之義。損反益也，故云「損反成益」。益下體震，故「萬物出震」也。○「陰陽」至「致一」○陰陽合德謂天地雜、保太和、日月戰之時，陰陽合德一也，一乃化端，故云「言致一」也。

The commentary from "Gèn Wéi" to "Huà Shēng" uses Yu Fan's interpretation. Qian represents pure and refined qi, thus symbolizing essence. The "Guan Zi" says: when one qi can transform, it is called essence. Generally, concentration leads to purity, while division causes confusion. The mingling of heaven and earth, and the mutual essence of male and female, both imply returning to unity. Here, the word "heaven and earth" is missing the characters "Yi Yū" in the original text. The hexagram "Sun" reversed becomes "Yi," hence it is said "Sun reversed becomes Yi." The lower trigram of Yi is Zhen, hence it is said "all things arise from Zhen." The commentary from "Yin Yang" to "Zhì Yī": Yin and Yang harmonizing refers to the time when the qi of heaven and earth mix, preserving the great harmony, and the sun and moon contend. Yin and Yang harmonizing is "one," and "one" is the beginning of generation, hence it is said "speaking of returning to one."

子曰：「君子安其身而後動。」注：謂反損成益，君子益初也。坤為安身，震為後動。「易其心而後語。」注：乾為易，益初體復心，震為後語。「定其交而後求。」注：震專為定為交，謂剛柔始交。艮為求。「君子修此三者，故全也。」注：否上之初，損上益下，其道大光，自上下下，民說無疆，故「全」也。

Confucius said: "A gentleman first ensures his own stability before taking action." Hui Dong explained: This refers to the hexagram "Zhen" (Thunder) transforming from "Sun" (Loss), where the gentleman here refers to the first line of "Yi" (Benefit). "Kun" symbolizes stability, and "Zhen" symbolizes taking action afterwards. "First make the mind easy and peaceful before speaking." Explanation: "Qian" (Heaven) symbolizes ease, and the first line of "Yi" contains the heart of "Fu" (Return), while "Zhen" symbolizes speaking afterwards. "First establish relationships before making requests." Explanation: "Zhen" has the image of sincerity, thus symbolizing establishment and relationship; it refers to the beginning of the interaction between yin and yang. "Gen" (Mountain) symbolizes seeking. "A gentleman perfects these three aspects, thus achieving completeness." Explanation: The top line of "Po" (Obstruction) descending to the first position, reducing above and increasing below, its way shines brightly. From the upper position it humbles itself to the lower position, the people rejoice endlessly, hence it is said "complete."

「危以動則民不與也。」注：謂否上九高而無位，故危；坤民否閉，故不與。「懼以語則民不應也。」注：否上窮災故懼，上不之初，故民不應；坤為民，震為應也。「無交而求則民不與也。」注：上不交初，故無交；震為交。「莫之與，則傷之者至矣。」注：上不之初，否消滅乾則體剝傷，故「傷之者至矣」。《易》曰：「莫益之，或擊之，立心勿恆，凶。」

The Great Treatise says: "Being in a dangerous situation yet acting rashly, the people will not be loyal." Hui Dong explains: This refers to the Upper Nine of the Hexagram of Obstruction, which is high but lacks a substantive position, hence it is dangerous; the Hexagram of Earth represents the people, and during the time of Obstruction, the Earth is blocked and uncommunicative, hence the people do not follow. "Speaking with fear, the people will not respond." Self-commentary: The Upper Line of Obstruction reaches its extreme and incurs calamity, hence there is fear; since the Upper Line does not descend to the First Line, the people do not respond; the Hexagram of Earth represents the people, and the Hexagram of Thunder represents response. "Without intimacy yet seeking help from others, the people will not give." Self-commentary: The Upper Line does not connect with the First Line, hence there is no intimacy; the Hexagram of Thunder represents connection. "If no one is willing to give, then those who harm him will come." Self-commentary: The Upper Line does not descend to the First Line, and the Hexagram of Obstruction further descends to eliminate the Yang of Heaven, forming the Hexagram of Splitting, hence suffering; thus it is said, "those who harm him have arrived." The Book of Changes says: "No one comes to benefit him, but someone comes to attack him, his mind cannot endure, hence misfortune."

疏。「謂反」至「後動」○此以下皆虞義也。承上損六三來，故云「損反成益」。益自否來，坤民否閉，上來益初得位，故稱「君子益初」。「修此三者故全也」、「危以動」以下皆指否也。○「乾為」至「後語」○乾謂否。乾益初互復，「復其見天地之心」，故「體復心」也。○「震專」至「為求」○《說卦》曰：「震為專。」「乾其靜也專」，故為定。上之初，故云「剛柔始交」也。

Hui Dong explains: "From 'to reverse' to 'later movement' the commentary follows Yu Fan's interpretation. Because it follows the previous discussion on the sixth line of the hexagram 'Loss,' it says 'the hexagram 'Loss' turns into 'Gain.' 'Gain' comes from the hexagram 'Opposition,' where the people represented by the earth element were blocked in 'Opposition.' The top line descended to enhance the first line, and each line found its proper position, hence it is called 'the gentleman benefits the first line.' The phrases 'by cultivating these three things one becomes complete' and 'dangerous movement' and the following sentences refer to the hexagram 'Opposition.' The section from 'the trigram Qian' to 'later explanation' refers to the trigram Qian as the hexagram 'Opposition.' The trigram Qian enhances the first line, and the interacting trigrams form the hexagram 'Return.' The 'Commentary on the Judgment' of 'Return' says 'the hexagram 'Return' roughly reveals the original heart of heaven and earth,' hence it is called 'the body of return and the heart.' The section from 'Zhen is exclusive' to 'for seeking' refers to the 'Commentary on the Trigrams' which says 'Zhen represents exclusivity,' and the 'Great Treatise' says 'Qian in stillness is exclusive,' thus symbolizing stability. The top line descending to the first position means 'the yin and yang begin to meet.'

○「否上」至「全也」○虞注否上九曰：「下反於初成益體震，故後喜。」否上之初，有此三者。「損上益下」以下，《益·彖傳》文，釋「全」義也。○「謂否」至「不與」○否上與乾上同義，故高而無位。《孝經》曰：「高而不危。」《說文》曰：「危，在高而懼也。」上九高而無位，故危。天地不交，故坤民否閉；上九無民，故「民不與」也。

The commentary on the section from "Fu" to "complete" notes: Yu Fan explained the top line of "Fu" saying: the top line returns to the initial position to form "Yi," containing the trigram Zhen, so there will be joy later. The top line of "Fu" descending to the initial position enables the three things of securing a place, changing the mind, and establishing relations. The words from "loss on top to benefit below" are taken from the Commentary on the Judgment of the "Yi" hexagram, used to explain the character "complete." The commentary from "said Fu" to "not involved" notes: the top line of "Fu" is the same as the top line of "Qian," so it is said to be high without a real position. The "Xiao Jing" says "residing in a high position without danger," and the "Shuo Wen Jie Zi" says: "danger" means being in a high place while fearing. The top line of "Fu" is high without a real position, hence it is dangerous. Heaven and earth do not interact, so the people represented by Kun are blocked; the top line has no people to rely on, hence it is said "the people are not involved."

○「否上」至「應也」○《文言》釋乾上九曰：「忼龍有悔，窮志災也。」否上義同，故懼也。○「上不」至「為交」○上交初以貴下賤，大得民；上不交初，是無交也，故民不與。○「上不」至「至矣」○益本否卦，故上不之初則否消滅乾，消四至五體剝。剝六四云：「剝床以膚，凶。」故體剝傷，「傷之者至矣」。

The passage from "Upper Line" to "response" notes: The "Wenyan" of the "Qian" hexagram explains the Upper Nine saying: "A dragon soaring high brings regret, for extreme ambition brings disaster." The meaning of the Upper Line in the "Pu" hexagram is similar, hence it is said to be fearful. The passage from "Upper does not" to "as mutual" notes: The Upper Line connects with the First Line, thus the superior submits to the inferior, and can greatly gain the people's support; if the Upper Line does not connect with the First Line, there is no relationship, so the people do not support it. The passage from "Upper does not" to "is complete" notes: The "Yi" hexagram originally comes from the "Pu" hexagram, so the Upper Line does not descend to the First position. The "Pu" hexagram continues to eliminate the Qian Yang, eliminating the Fourth and Fifth lines to form the "Bo" hexagram. The "Bo" hexagram's Sixth Four line statement says: "Peeling off the skin of a person lying on the bed, ominous." Therefore, when the hexagram becomes "Bo," it is injured, "harmful people come."

子曰：「乾坤其易之門邪。」注：陰陽相易，出入乾坤，故曰門。「乾，陽物也；坤，陰物也。」注：陽物天，陰物地。「陰陽合德而剛柔有體。」注：合德謂天地雜、保太和、日月戰。乾剛以體天，坤柔以體地。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes." Hui Dong's commentary: Yin and Yang change and transform with each other, and their coming and going are between Qian and Kun, hence they are called "door." The text says, "Qian represents the yang substance, and Kun represents the yin substance." Commentary: The yang substance refers to heaven, and the yin substance refers to earth. The text says, "Yin and yang combine in virtue, and hardness and softness have their forms." Commentary: The term "combine in virtue" refers to the moment when the energies of heaven and earth mix, preserve and harmonize the great peace, and the sun and moon contend with each other; Qian embodies heaven through its strength and vigor, and Kun embodies earth through its softness and compliance.

「以體天地之撰，以通神明之德。」注：撰，數也。天地之數五十有五，演之為五十，用之為四十九。蓍者幽贊於神明而生，故「以體天地之撰，以通神明之德」。「其稱名也雜而不。」注：名謂卦名，陰陽雖錯而卦象各有次第，不相踰。

The text says, "It is used to examine the numbers of heaven and earth, and to connect the virtue of the divine." Hui Dong explains, "Zhuàn" refers to numbers. The numbers of heaven and earth total fifty-five, which are deduced into the great derivation number fifty, and actually forty-nine are used. The yarrow stalks are the subtle means by which the sage assists the divine, hence it is said, "To examine the numbers of heaven and earth, and to connect the virtue of the divine." The text also says, "It mentions the names of the hexagrams but does not exceed them." Hui Dong explains, "Name" refers to the names of the hexagrams; although yin and yang are intermingled, each hexagram has its own order and does not exceed the others. According to the commonly circulated version, it is written as "miscellaneous but not exceeding," but the original text here lacks the character "exceeding."

「於稽其類，其衰世之意邪。」注：於，嗟也；稽，考也；類者雜之反也。三稱盛德，上稱末世。乾終上九，動則入坤，坤為亂，震為世，陽出復震，入坤出坤，故「衰世之意邪」。

The text says, "Alas, examining its category, it is likely the sentiment of a declining and chaotic age." Hui Dong explains: "Yu" is an exclamation, "ji" means to examine, and "lei" is opposite to "za," meaning miscellaneous. The third line is called the line of great virtue, and the top line is called the line of the end of the world. When Qian reaches the top line, it reaches its limit, and one movement leads into Kun; Kun has the appearance of violating the way of the sovereign, thus symbolizing chaos. Zhen is the eldest son who continues the lineage, thus symbolizing the world. Yang arises from the Fu hexagram Zhen, enters into Kun, and then arises again from Kun, so it is said to express the meaning of a declining age.

「夫易章往而察來，而微顯闡幽，開而當名。」注：神以知來，知以藏往。微者顯之，謂從復成乾，是察來也；闡者幽之謂，從遘之坤，是章往也。陽息出初，故「開而當名」。「辯物正言斷辭則備矣。」注：復小而辯於物，故「辯物」。震為言，正陽在下，初帥其辭，故「正言」。繫辭焉以斷其吉凶，故「斷辭」。原始要終，故「備矣」。

The text says, "The Book of Changes reveals the past and discerns the future, making the subtle evident and the hidden open, thus enabling each to be properly named." Hui Dong's self-commentary states: the divine power of Qian is used to know the future, and the knowledge of Kun is used to conceal the past. Making the subtle evident refers to the growth from the hexagram Fu to Qian, which is called "discerning the future"; making the open return to the hidden refers to the decline from Guo to Kun, which is called "revealing the past." Yang energy arises and emerges from the first line, hence it is said, "opened and properly named." The text also says, "Distinguishing things, rectifying speech, and judging auspiciousness and inauspiciousness, thus completing the task." Hui Dong's self-commentary explains: although the yang in Fu is small, it has already differentiated from yin, hence it is called "distinguishing things"; Zhen symbolizes speech, with the proper yang in the lower position, and the first line rectifies its speech, hence it is called "rectifying speech"; attaching the text to judge its auspiciousness and inauspiciousness, hence it is called "judging the words"; deriving from Qian to trace the origin and using Kun to conclude the end, hence it is said, "complete."

「其稱名也小。」注：謂乾坤與六子俱名八卦而小成，故小。「其取類也大。」注：謂乾陽也，為天為父，觸類而長之，故大。「其旨遠，其辭文。」注：遠謂乾，文謂坤。「其言曲而中，其事而隱。」注：曲，詘；直；中，得也。陽曲初震為言，故「其言曲而中」。坤為事，隱未見，故「而隱」也。「因貳以濟民行，以明失得之報。」注：貳當為弍，謂乾與坤也。坤為民，乾為行，行得則乾報以吉，行失則坤報以凶也。

The text says, "The hexagram it refers to is small." Hui Dong explains: Qian and Kun, along with Zhen, Kan, Gen, Xun, Li, and Dui, are all called the Eight Trigrams, but they are only partially formed, hence called small. The text says, "The category it selects is large." Hui Dong explains: This refers to Qian belonging to Yang, representing Heaven and father, and extending its influence to similar things, hence called large. The text says, "Its meaning is profound, and its words are elegant." Hui Dong explains: Profound refers to Qian, and elegant refers to Kun. The text says, "Its words are indirect yet accurate, and the things it speaks of are clear yet hidden." Hui Dong explains: "Indirect" means bending, "accurate" means straight, and "accurate" means attaining the middle. Yang bends at the first line, and Zhen symbolizes speech, hence "its words are indirect yet accurate." Kun symbolizes things, which are hidden and not yet clear, hence "the things it speaks of are clear yet hidden." According to the commonly circulated version, it is written as "its things are clear yet hidden." Both the original text and the commentary have the character "肆" missing. The text says, "By means of Qian and Kun, the people's actions are assisted, to show the consequences of loss and gain." Hui Dong explains: "贰" should be "弍," referring to Qian and Kun. Kun symbolizes the people, and Qian symbolizes actions; if actions are proper, Qian brings good fortune; if actions are improper, Kun brings misfortune.

疏。「陰陽」至「曰門」○此虞義也。以陰易陽，以陽易陰，故云「陰陽相易」。陽息震為出，陰消巽為入，故云「出入乾坤」。門所以出入者，故云「易之門」也。○「陽物」至「物地」○此荀義也，謂純乾純坤時也。

Hui Dong explains: the commentary on the passage from "yin and yang" to "the gate" uses Yu Fan's interpretation. Using yin to transform yang and yang to transform yin, it is said that "yin and yang change each other." The yang energy generating the trigram Zhen is called "going out," while the yin energy retreating to form Xun is called "going in," hence "entering and exiting the trigrams Qian and Kun." A gate is originally a place for entering and exiting, so it is called the gate of the Book of Changes. The commentary from "yang substance" to "substance and earth" uses Xun Shuang's interpretation, referring to the state when there is pure Qian and pure Kun.

○「合德」至「體地」○此虞義也。《文言》曰：「夫玄黃者，天地之雜也。」謂乾坤合居也。《乾·彖傳》曰：「乾道變化，各正性命，保合太和，乃利貞。」六爻皆正為「各正性命」，六爻皆應為「保合太和」，應亦有合義也。坎月離日，三十日一會於壬，虞注《師·彖傳》曰「以離日坎月戰陰陽」，是日月戰也，皆陰陽合德之事。乾剛坤柔，乾天坤地，言陰陽同處則合德，分之則剛柔各有體也。

The commentary from "He" to "Body of Earth" is based on Yu Fan's interpretation. The "Wenyan" of the "Kun" hexagram says: "The term 'xuanyuang' refers to the mingling of the colors of heaven and earth." This refers to the union of the Heaven and Earth trigrams in one place. The "Commentary on the Judgment" of the "Qian" hexagram says: "The way of Heaven brings about changes; each establishes its own destiny, preserving the great harmony, thus benefiting and being correct." When all six lines are in proper position, it is called "each establishing its own destiny," and when all six lines correspond, it is called "preserving the great harmony." The term "responding" itself contains the meaning of "uniting." According to the method of Najia, Kan represents the moon and Li represents the sun; they meet once every thirty days at the position of Ren. Yu Fan's commentary on the "Shi" hexagram's "Commentary on the Judgment" says, "Using Li as the sun and Kan as the moon to cause the struggle between yin and yang," which is called "the struggle between sun and moon," and all these belong to the matters of the union of yin and yang. Qian is strong and Kun is gentle; Qian represents heaven and Kun represents earth. This means that when yin and yang are together, it is called the union of virtue; when viewed separately, the strong and the gentle each have their own forms.

○「撰數」至「之德」○「撰數」，九家義也。天地之數五十有五而五為虛，故演之為五十；大衍之數五十而一不用，故用之為四十九，是體天地之撰也。所用四十九蓍也。蓍者聖人幽贊於神明而生，用以作易者，是通神明之德也。但陰陽合德之時，聖人探嘖索隱，幽贊於神明，於是取天地之數，演之為五十，用四十有九以作易。蓍以七也，卦以八也，爻以九六也，故「以體天地之撰，以通神明之德」也。

The passage explains that in the commentary from "Zhuanshu" to "Zhi De," the statement "Zhuang is Shu" is from the "Jiu Jia Yi." The numbers of heaven and earth total fifty-five, but five is considered a void number and is not counted, so it becomes fifty. The great derivation number is fifty, but one is left unused, making it forty-nine in practical use. This is called "ti tian di zhuang." The forty-nine stalks of chi grass are used. Chi grass is produced by sages to assist the divine silently, and it is used to compose the Book of Changes, which is called "tong shenming de." In summary, when yin and yang are in harmony, sages explore profound mysteries and search for hidden subtleties, assisting the divine silently. They take the numbers of heaven and earth and derive them into fifty, using forty-nine stalks of chi grass for the Book of Changes. Chi grass is based on seven, the hexagram on eight, and the line on nine and six. Therefore, it is said, "using it to embody the numbers of heaven and earth, and to communicate the virtue of the divine."

○「名謂」至「踰」○此九家義也。《周禮》太卜三易，「其經卦皆八，其別皆六十四」，名謂六十四卦之名，故云「名謂卦名」。虞注下傳「六爻相雜」云：「陰陽錯居曰雜。」六十四卦陰陽雖錯，各有次序：如屯，坎二之初；蒙，艮之二，此之卦之次序也。如中孚為十一月，升為十二月，此卦氣之次序也。如復為乾世，遘為坤世，此八宮之次序也。如上篇天道，下篇人事，此二篇之次序也。故云「卦象各有次第，不相踰」也。

The commentary from "Name" to "Not Exceeding" uses the interpretation from the "Nine Schools of the Book of Changes." The "Rites of Zhou" records that the Grand Astrologer was in charge of the methods of the three "Changes," stating that the basic trigrams are eight and the compound trigrams are sixty-four. "Name" refers to the names of the sixty-four trigrams, hence it says "name refers to the names of the trigrams." Yu Fan, in commenting on the "Lower Commentary of the Great Treatise," says: "When yin and yang are mixed, it is called 'miscellaneous.'" Although the sixty-four trigrams have yin and yang mixed, each has its own order: for example, the trigram "Zun" (屯) is formed by moving the second line of the trigram Kan (坎) to the first position, and "Meng" (蒙) is formed by moving the trigram Gen (艮) to the second position; this is the order of trigram transformation. For example, "Zhongfu" (中孚) corresponds to the eleventh month, and "Sheng" (升) corresponds to the twelfth month; this is the order of trigram qi. For example, "Fu" (复) belongs to the world of Qian (乾), and "Gou" (姤) belongs to the world of Kun (坤); this is the order of the eight palaces. For example, the upper part discusses the heavenly way, and the lower part discusses human affairs; this is the order of the upper and lower parts. Therefore, it says "each trigram has its own order, and they do not exceed each other."

○「于嗟」至「意邪」○上云「雜而不」是類也，荀子曰「以類行雜」，故云「類者雜之反也」。「三稱盛德」已下，虞義也。乾為積德，陽成於三，故「三稱盛德」。上為末，故「上稱末世」。乾盈動傾，故「乾終上九，動則入坤」。坤反君道，故為亂；震繼世，故為世。乾終上九為入坤，陽出復震為出坤。

"Alas" to "what is the meaning?" section note: The previous text says "miscellaneous but not crossing over," which refers precisely to "category"; Xunzi says "using category to govern the miscellaneous," so it is said "category is the opposite of the miscellaneous." From "three times praising great virtue" onwards, this is Yu Fan's view. Qian symbolizes accumulated virtue, and yang energy achieves its completion at the third line, so it is said "the third line praises great virtue"; the top line is the end, so it is said "the top line praises the end of the world." When Qian is full, it moves and overturns, so it is said "Qian ends at the top line nine, and once it moves, it enters Kun." Kun has the appearance of violating the ruler's way, so it symbolizes chaos; Zhen is the eldest son continuing the lineage, so it symbolizes the world. Qian ending at the top line nine is entering Kun, and yang emerging from Fu's Zhen is emerging from Kun.

神農氏繼庖犧而作者，神農氏衰而黃帝作，少昊氏衰而顓頊作，高辛氏衰而堯舜作。黃帝堯舜通其變，使民不倦，易窮則變，通則久。入坤出坤，以類行雜，皆承衰世之後，窮變通久，易之道也，故云「其衰世之意邪」。

Shennongshi came after Paoxi Shi, and when Shennongshi declined, the Yellow Emperor rose. The Xiaohao Shi declined, and Zhuanxu rose. When the Gaoxin Shi declined, Yao and Shun rose. The Yellow Emperor, Yao, and Shun understood the changes, so the people did not feel tired. The Way of the Book of Changes reaches its limit and then changes; through change and adaptability, it can endure. Entering and exiting the Earth trigram, classifying the miscellaneous, all follow after a time of decline. When things reach their limit, they change; when they change, they become unblocked; when they are unblocked, they can last long. This is the principle of the Book of Changes. Therefore, it is said, "This is the mind of a time of decline and disorder."

○「神以」至「當名」○此虞義也。乾神知來，坤知藏往。復初為微，至三成乾，隱以之顯，故曰「微者顯之」。以乾照坤，故謂從復成乾，是察來也。《倉頡篇》曰：「闡，開也；幽，隱也。」幽者闡之反，《呂氏春秋》曰「隱則勝闡」是也。乾終上九動而入坤，故「闡者幽之」，幽謂坤也。坤消乾自遘，故謂從遘至坤，是章往也。坤終於亥，則乾出於子，故「陽息出初」。闢戶謂之乾，陽稱名，故「開而當名」也。

The explanation from "Shen Yi" to "Dang Ming" uses Yu Fan's interpretation. The spiritual power of Qian can know the future, while the knowledge of Kun can conceal the past. The first line of the Fu hexagram is subtle and hidden, and when it develops to the third line, it becomes Qian, moving from hidden to manifest, so it is said "making the subtle and hidden manifest." Using Qian to illuminate Kun, it is said that Fu develops into Qian, which is understanding the future. The "Cangjie" text says: "Chan means to open; you means to be hidden." You is the opposite of chan. The "Lüshi Chunqiu" says "hidden surpasses open," which is exactly this meaning. Qian ends at the top line, one movement entering Kun, so it is said "making the open return to hidden," where hidden refers to Kun. Kun begins to diminish Qian from Gou, so it is said that from Gou to Kun, which is clarifying the past. Kun ends at the亥 position, and Qian emerges at the 子 position, so it is said "Yang renews from the beginning." The "Xici" says opening the door is called Qian, and Yang is called "name," so it is said "opening and appropriate to name."

○「復小」至「備矣」○辯，別也。陽出復，初尚小，始於坤別，故「復小而辯於物」。震為言，《乾鑿度》曰：「坤變初六復，正陽在下為聖人。」「初帥其辭」，下傳文，帥亦正也，故云「正言」。「繫辭焉所以告也」，「定之以吉凶，所以斷也」，故「斷辭」。以乾原始，以坤要終，故「備矣」。

From "fù xiǎo" to "bèi yǐ" the annotation says: "Biàn" means distinction. Yang appears in the hexagram "Fù," initially still very slight, and from the beginning it distinguishes itself from Kūn, hence it is said "Fù is small but distinguishes itself from things." Zhen symbolizes speech. The "Yì Wěi Qián Záo Duó" says: "Kūn changes the first line to become Fù, the correct yang in the lower position is the sage." "Chū shuài qí cí" is the original wording from "Xì Cí Xià Zhuàn," "shuài" also means "correct," hence "correct speech." "Xì Cí" says "binding the previous words is to inform," and also says "using good and bad fortune to judge it is to decide," hence "decisive words." Using Qian to trace the beginning and Kūn to conclude the end, hence "complete."

○「謂乾」至「故小」○此虞義也。庖犧觀變於陰陽而立卦，乾坤各三爻，共有六爻，陽變成震、坎、艮，陰變成巽、離、兌，六爻三變，三六十八，十有八變而成。卦名成於三，故「名八卦而小成」。三微成著，三著成體之時，故小也。

The commentary from "Wèi Qián" to "Gù Xiǎo" uses Yu Fan's explanation. Paoxi observed the changes of yin and yang and established the trigrams. Qian and Kun each have three lines, making a total of six lines. Yang changes to produce Zhen, Kan, and Gen, while Yin changes to produce Xun, Li, and Dui. Each of the six lines undergoes three transformations, resulting in a total of eighteen changes, and after eighteen transformations, the structure of the trigram is completed. The names of the trigrams are established when they are formed with three lines, hence it is said "the eight trigrams are named and thus are smallly completed." Three lines, starting from subtle, become manifest, and when three manifest lines form a single entity, it is called "small."

○「謂乾」至「故大」○此虞義也。庖犧引信三才兼而兩之為六畫，三才謂乾三爻，故乾為天為父。觸，動也，謂六畫以成六十四卦，故「觸類而長之」。陽稱大，為天為父，故大也。○「遠謂」至「謂坤」○此虞義也。

"The passage from 'Wèi Qián' to 'gù dà' uses Yu Fan's explanation. Paoxi Shi extended the three principles, each principle combining two lines to form six lines, and the three principles refer to the three lines of Qian. Therefore, Qian symbolizes heaven and symbolizes father. 'Chù' means movement, referring to deriving the sixty-four hexagrams from six lines, so it says 'chù lèi ér zhǎng zhī.' Yang is called 'da,' also meaning heaven and father, so it says 'da.' The passage from 'yuán wèi' to 'wèi Kūn' also uses Yu Fan's explanation."

○「曲詘」至「隱也」○此虞義也。曲、詘同義，故云「曲，詘」。下傳云「失其守者其辭詘」，虞彼注云：「巽詰詘，陽在初守巽，初陽入伏陰下，故其辭詘。」若然，陽曲初亦謂陽伏巽下也。

The annotation of the passage from "curved" to "hidden" uses Yu Fan's interpretation. "Qu" and "Que" have the same meaning, so it says "curved is the same as bent." The "Xici Xia Zhuan" states that a person who has lost his position speaks in a contracted manner. Yu Fan explains there that Xun has the image of bending and twisting, and the yang line in the first line is guarding Xun. The yang line in the first position enters and lies hidden beneath yin, hence the speech is contracted. Therefore, the annotation's statement "yang is curved at the beginning" also refers to the yang line being hidden beneath Xun.

三倉曰：「中，得也。」《周禮·師氏》云「掌國中失之事」，注云「故書中為得」，杜子春云「當為得，記君得失」。《史記·封禪書》「康後與王不相中」，《周勃傳》「勃子勝尚公主，不相中」，皆訓為得。《呂氏春秋》曰「禹為司空以中帝心」，高誘注云「中猶得」，是中、得同義，故云「中，得也」。

The San Cang says: "Zhong means 'de'." The Zhou Li, Shi Shi says "to manage the affairs of the state concerning its gains and losses," and Zheng Xuan's commentary says that in the original text, the character "zhong" was written as "de." Du Zichun says it should be "de," meaning to record the gains and losses of the sovereign. The Shiji, Fengshan Shu mentions "Kanghou and King did not agree," and the Shiji, Zhou Bo Zhuan mentions "Zhou Bo's son Zhou Sheng married a princess, and they did not agree," in both cases, the character "zhong" is interpreted as "de." The Lüshi Chunqiu says "Yu served as the Minister of Works and could satisfy the sovereign's heart," and Gao You's commentary says "zhong is like de." This shows that "zhong" and "de" have the same meaning, so it is said "zhong, de also."

陽為得，震初得位，又為言，故「其言曲而中」。《樂記》曰「直而慈愛」，故為直，直謂陽也。巽初坤也，坤為事，初隱未見，「巽稱而隱」，故「其事而隱」也。○「貳當」至「凶也」○此鄭虞義也。貳從弍，弍為古文二，故云「貳當為弍」。大極分而為二，故弍謂乾與坤也。坤為民，天行健，故乾為行。失謂坤，得謂乾，乾吉坤凶，故「行得則乾報以吉，行失則坤報以凶」也。

Yang symbolizes attainment, and the first line of Zhen (Thunder) is in the correct position, also symbolizing speech, so it is said, "Its words are winding yet accurate." The "Book of Music" states, "Expressing straightforwardness with kindness," so "Si" is interpreted as "straightforward," and "straightforward" refers to Yang. The original text here also has the character "Si" missing. The first line of Xun (Wind) was originally a line from Kun (Earth), which symbolizes affairs. The initial position is hidden and not yet apparent. The "Great Treatise" says, "Xun expresses and conceals," so it is said, "Its affairs are expressed yet hidden." The commentary from "Er Dang" to "Misfortune" incorporates both Zheng Xuan's and Yu Fan's interpretations. The character "Er Dang" derives its form from "Bi," which is an ancient form of "Er" (two), so it is said, "Er Dang should be Bi." The Taiji divides into two, so "Bi" refers to Qian (Heaven) and Kun (Earth). Kun symbolizes the people, and the heavenly way is vigorous and unceasing, so Qian symbolizes action. "Shi" refers to Kun, and "De" refers to Qian. Qian represents good fortune, and Kun represents misfortune, so when actions are appropriate, Qian brings good fortune, and when actions are inappropriate, Kun brings misfortune.

易之興也其於中古乎。注：中古謂文王。「作易者其有憂患乎。」注：文王蒙大難而演易，故「作易者其有憂患乎」。傳曰：「作者之謂聖。」「是故履，德之基也。」注：履二幽人之貞，中不自亂；四履虎尾虩虩終吉，故「德之基」。《春秋》傳曰：「郄子無基。」凡言德皆陽爻。「嗛，德之柄也。」注：坤為柄，乾上降三，天道下濟，故「德之柄」。「復，德之本也。」注：復初乾之元，中行獨復，故「德之本」。「恆，德之固也。」注：立不易方，故「德之固」。

The Great Treatise says: "The Book of Changes arose, perhaps in the middle ancient times." Hui Dong's self-commentary: "Middle ancient times refers to King Wen." The text says: "The person who composed the Book of Changes probably had worries and troubles." Hui Dong's self-commentary: King Wen suffered great difficulties and thus composed the Book of Changes, so it says "the person who composed the Book of Changes probably had worries and troubles." The Book of Rites, Music Chapter says: "Only those who can create are called sages." The text says: "Therefore, the hexagram of Footsteps is the foundation of virtue." Hui Dong's self-commentary: The second line of the hexagram of Footsteps has the image of "a secluded person with firmness and good fortune," staying in the center without disorder; the fourth line "stepping on the tiger's tail, being cautious and ultimately fortunate," so it is called the foundation of virtue. The Spring and Autumn Annals, Zuo Zhuan says: "Xie Zi has no foundation." All discussions about "virtue" refer to yang lines. The text says: "The hexagram of Humility is the handle of virtue." Hui Dong's self-commentary: The hexagram of Humility is symbolized by the earth, and the top line of the hexagram of Heaven descends to the third position, indicating the heavenly way descending to assist, so it is called the handle of virtue. The text says: "The hexagram of Returning is the origin of virtue." Hui Dong's self-commentary: The first line of the hexagram of Returning is the original energy of Heaven, and the fourth line "acting in the middle and returning alone," so it is called the origin of virtue. The text says: "The hexagram of Constancy is the firmness of virtue." Hui Dong's self-commentary: "Established but not easily changed," so it is called the firmness of virtue.

「損，德之修也。」注：懲忿窒欲所以修德。「益，德之裕也。」注：見善則遷，有過則改，德之優裕者也。「困，德之辯也。」注：辯，別也。遭困之時，君子小人之德於是別也。「井，德之地也。」注：改邑不改井，故「德之地」。「巽，德之制也。」注：君子制義，故「德之制」。

The text says, "The hexagram 'Loss' is the cultivation of virtue." Hui Dong explains: restraining anger and suppressing desires is precisely how virtue is cultivated. The text says, "The hexagram 'Gain' is the abundance of virtue." His own explanation: seeing goodness and following it, and correcting mistakes when they occur, this is the manifestation of abundant and full virtue. The text says, "The hexagram 'Obstruction' is the discernment of virtue." His own explanation: "辩" means "to distinguish"; when encountering difficulties, the virtue of the gentleman and the petty person is distinguished here. The text says, "The hexagram 'Well' is the territory of virtue." His own explanation: moving the city but not the well, thus it is said to be the territory where virtue resides. The text says, "The hexagram 'Wind' is the regulation of virtue." His own explanation: the gentleman regulates affairs so that they conform to righteousness, thus it is said to be the regulation of virtue.

「履和而至。」注：嗛與履通，嗛坤柔和，故「履和而至」。「嗛尊而光。」注：九三升五，故「尊而光」。「復小而辯於物。」注：復初小善，故云小；辯之早，故「辯於物」。「恆雜而不厭。」注：乾初之四，坤四之初，故雜。震巽特變，震究為蕃鮮，巽究為躁卦，故「不厭」。「損先難而後易。」注：損初之上失正，故「先難」；終反成益，得位於初，故「後易」，「易其心而後語」。

The text says, "The Book of Changes (Zhouyi) 'The Book of Footsteps' is harmonious and can reach." Hui Dong explains: The Book of Humility and the Book of Footsteps are connected. The Book of Humility contains the Earth trigram, which has a gentle nature, so it is said "harmonious and reaching." The text says, "The Book of Humility is noble and great." Hui Dong explains: The line nine in the third position rises to the fifth position, so it is said "noble and bright." The text says, "The Book of Returning is small but can distinguish things." Hui Dong explains: The first line of the Book of Returning represents a small virtue, so it is said "small"; it distinguishes things early, so it is said "distinguishes things." The text says, "The Book of Constancy is mixed but not weary." Hui Dong explains: The first line of the Heaven trigram moves to the fourth position, and the fourth line of the Earth trigram moves to the first position, so it is said "mixed"; the trigrams Zhen and Xun change into each other, Zhen reaches its limit and becomes Fan Xian, Xun reaches its limit and becomes Zao, so it is said "not weary." The text says, "The Book of Loss is difficult at first but easy later." Hui Dong explains: The Book of Loss is the first line of the Book of Greatness rising to the upper position and losing its proper position, so it is said "difficult at first"; finally it turns into the Book of Gain, with the first line in a proper position, so it is said "easy later," which matches the meaning of the Great Treatise "only after changing one's mind can one speak."

「益長裕而不設。」注：巽為長，益德之裕，故「長裕」。設，大也，《考工記》曰：「中其莖，設其後。」坤三進之乾，乾上之坤初，遷善改過，陰稱小，上之初體復小，故「不設」。「困窮而通。」注：陽窮否上，變之坤二成坎，坎為通，故「困窮而通」。「井居其所而遷。」注：井，德之地，故「居其所」；能遷其施，故「遷」也。「巽稱而隱。」注：巽德之制，故「稱」；巽陽隱初，故「隱」。

The text says, "The hexagram 'Benefit' increases abundance without exaggeration." Hui Dong explains: Xun symbolizes extension, and 'Benefit' represents the abundance of virtue, hence "extension and abundance." "Set" means great, as mentioned in "The Rules of the Workshops" which says, "Cut the stem in the middle, set the back." The third line of the hexagram K'un moves to the position of Qian, and the top line of Qian descends to the first position of K'un, which is changing for the good and correcting mistakes; Yin is called small, and the top line descending to the first position forms the hexagram "Return," hence "not setting." The text says, "The hexagram 'Obstruction' is in a state of hardship and poverty but can become unobstructed." Hui Dong explains: Yang reaches its extreme in the upper position of "Non-communication," then changes to descend to the second position of K'un forming Kan, which symbolizes communication, hence "hardship and poverty but becoming unobstructed." The text says, "The hexagram 'Well' remains in its place but can benefit others." Hui Dong explains: The hexagram "Well" is the land of virtue, hence "remaining in its place"; it can transfer its nourishment to others, hence "transfer." The text says, "The hexagram 'Wind' is praised but hidden." Hui Dong explains: The hexagram "Wind" is the regulation of virtue, hence "praise"; the Yang in Xun is hidden in the first position, hence "hidden."

「履以和行。」注：「禮之用，和為貴」，嗛震為行，故「以和行」。「嗛以制禮。」注：陰稱禮，旁通履，履者禮也。九三升五，以一陽制五陰，萬民服，故「以制禮」。「復以自知。」注：有不善未嘗不知，故「自知」也。「恆以一德。」注：一謂初，終變成益，從一而終，故「以一德」。「損以遠害。」注：坤為害，泰以初止坤上，故「遠害」，乾為遠。

The text says, "Use the hexagram of 'Following' to harmonize actions." Hui Dong explains: The Analects say, "The application of ritual values harmony above all." The trigram Zhen in the hexagram of "Humility" symbolizes movement, so it is said, "harmonize through action." The text says, "Use the hexagram of 'Humility' to regulate ritual." Hui Dong explains: Yin is called ritual. The hexagram of "Following" and "Humility" are complementary. "Following" is ritual. The line Nine in the third position rises to the fifth position, with one yang line governing five yin lines, and the people submit, so it is said, "regulate ritual." The text says, "Use the hexagram of 'Returning' for self-awareness." Hui Dong explains: There is no failure that is not self-aware, so it is said, "self-awareness." The text says, "Use the hexagram of 'Perseverance' to maintain one's virtue." Hui Dong explains: "One" refers to the first line. The hexagram of "Perseverance" eventually transforms into "Increase," from one to the end, so it is said, "maintain one's virtue." The text says, "Use the hexagram of 'Loss' to distance from calamity." Hui Dong explains: The trigram Kun symbolizes harm. The hexagram "Great Passage" uses the first line to stop the upper trigram Kun, so it is said, "distance from harm," and Qian symbolizes distance.

「益以興利。」注：震為興，乾為利，上之初利用大作，耒耨之利，故「以興利」。「困以寡怨。」注：坤為怨，否弒父與君，乾來上折坤二，故「寡怨」；坎水性通，故不怨也。「井以辯義。」注：坤為義，以乾別坤，故「辯義」也。「巽以行權。」注：巽制義，故「行權」。《春秋》傳曰：「權者反於經，然後有善者也。」

The text says, "Using the hexagram 'Benefit' to promote benefit." Hui Dong explains: Zhen symbolizes rising up, and Qian symbolizes benefit; the top line descends to the initial position, and the line at the beginning says, "Benefit is great for action," which precisely refers to the benefit of plowing with耒 and耜. Therefore, it is said, "to promote benefit." The text says, "Using the hexagram 'Obstruction' to reduce resentment." Hui Dong explains: Kun symbolizes resentment; the hexagram 'Opposition' has the image of killing a father or a king, and the top line of Qian descends to break the second line of Kun, hence "few resentments"; Kan represents water, and water is smooth and unobstructed, so resentment does not arise. The text says, "Using the hexagram 'Well' to clarify righteousness." Hui Dong explains: Kun symbolizes righteousness, and using Qian to distinguish Kun, hence "clarify righteousness." The text says, "Using the hexagram 'Wind' to act with flexibility." Hui Dong explains: Xun can cut off and decide what is appropriate, hence "act with flexibility." The "Spring and Autumn Annals: Gongyang Commentary" says, "What is called flexibility is first going against the usual course, and then achieving a good result."

疏。中古謂文王○《漢書·藝文志》曰：「易道深矣，人更三聖，世歴三古。」孟康云：「伏羲為上古，文王為中古，孔子為下古。」故云「中古謂文王」。若虞氏之義，以為文王書經，繫庖犧於乾五，乾為古，五在乾中，故興於中古，則庖犧以前為上古。

Hui Dong wrote: In the commentary, the phrase "middle antiquity refers to King Wen" is mentioned. The "Book of Han · Catalogue of Arts and Literature" states that the Way of the Changes is profound and subtle, having been passed down through the hands of three sages over three periods. Meng Kang explained that Fuxi is upper antiquity, King Wen is middle antiquity, and Confucius is lower antiquity. Therefore, "middle antiquity refers to King Wen." If following Yu Fan's interpretation, who believed that King Wen finalized the text and attached Fuxi to the line nine in the fifth of the Qian trigram, since Qian symbolizes antiquity and five is in the center of Qian, then the Changes arose in middle antiquity, making Fuxi's time the upper antiquity.

今知不然者，下傳云：「易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？」與此傳皆言易之興。但易有興有廢，庖犧氏沒而易廢，神農氏作而易興，則神農以前為上古；神農氏沒而易廢，黃帝堯舜氏作而易興，歴夏商周皆然，則文王以前為中古；春秋之世世衰道微，孔子作十翊而易道復興，則孔子之時為下古。

Now we know that Yu's view is incorrect, because the "Great Treatise" of the "Commentary" says: "The emergence of the Book of Changes was probably during the late Shang dynasty and the flourishing virtue of the Zhou dynasty? It was during the time of King Wen and King Zhou?" This passage and the present commentary are both discussing the emergence of the Book of Changes. However, the Book of Changes has both its rise and decline: after the death of Paoxi, the Book of Changes declined; when Shen Nong rose, the Book of Changes emerged. Therefore, Shen Nong's time is considered ancient. When Shen Nong died, the Book of Changes declined again; when the Yellow Emperor, Yao, and Shun rose, the Book of Changes emerged again, and this continued through the Xia, Shang, and Zhou dynasties. Therefore, the time before King Wen is considered middle antiquity. By the time of the Spring and Autumn period, the world had declined, but Confucius composed the Ten Wings, and the Way of the Book of Changes was revived again. Therefore, Confucius's time is considered late antiquity.

《明夷·彖傳》云：「內文明而外柔順，以蒙大難，文王以之。」傳謂「作易者其有憂患乎」，正謂文王。庖犧之時，世尚淳樸，不得以憂患目之。馬氏、荀氏、鄭氏皆以文王為中古，義當然也。

The Commentary on the Judgment of the Hexagram Brightening Darkness says: "The inner part is civilized and the outer part is gentle and compliant, thus suffering great calamity; King Wen was exactly like this." The statement in this commentary that "the person who composed the Book of Changes must have been in a state of worry and hardship" refers specifically to King Wen. In the time of Paoxi, the customs of the world were still simple and uncorrupted, so it would not be appropriate to view it in terms of worry and hardship. Ma Rong, Xun Shuang, and Zheng Xuan all identified King Wen as belonging to the middle ancient period, and this view is appropriate.

○「文王」至「謂聖」○《春秋》襄三十年傳云：「紂囚文王七年。」《史記·周本紀》謂：「西伯囚羑里，益易之八卦。」《漢書》司馬遷謂：「西伯拘而演周易。」尋西伯亦述庖犧之易而云「作」者，《繫上》云：「庖犧氏沒，神農氏作；神農氏沒，黃帝堯舜氏作。」神農、黃帝、堯、舜皆述庖犧之易而亦云「作」。《樂記》曰：「作者之謂聖。」庖犧作易，文王繫辭，今所作二篇是也。聖人制作皆云作，故亦云「作易者」也。

The annotation from "Wen Wang" to "Wei Sheng" states: The "Spring and Autumn Zhuan" records that King Zhou imprisoned Wen Wang for seven years. The "Records of the Grand Historian" says that Western Boy was imprisoned in Youli and expanded the eight trigrams of the "Zhou Changes." The "Book of Han" cites Sima Qian's words that Western Boy was imprisoned and deduced the "Zhou Changes." Investigating further, Western Boy also followed the "Changes" of Paoxi, yet it is called "making" because the "Great Treatise on the Transmission of the Zhou Changes" says: "After Paoxi died, Shen Nong rose; after Shen Nong died, the Yellow Emperor, Yao, and Shun rose." Shen Nong, the Yellow Emperor, Yao, and Shun all followed Paoxi's "Changes," yet they were also called "making." The "Record of Music" says: "Only those who create new things are called sages." Paoxi created the hexagrams, Wen Wang composed the line statements for the upper trigrams, and the upper and lower parts of the "Zhou Changes" today are said to be Wen Wang's work. The works of sages are all called "making," so here it is also called "making the Changes."

○「履二」至「陽爻」○履通嗛，嗛之坤土為基。文王幽於羑里，演易明道，文致太平。履之九二失位，在坎獄中而不失其常，終免於難；九四變得位，履虎尾而虩虩多懼，終行其志。《春秋》成十三年傳云：「禮，人之乾也；敬，身之基也。郄子無基。」言郄錡不敬，故無基，明履為德之基也。「凡言德皆陽爻」，虞義也。乾為德，故凡言德皆陽爻，言此九卦之德皆指陽爻也。

The annotation from "Li Two" to "Yang Yao" states: The hexagram "Li" (Following) is connected with "Qian" (Humility). The坤 earth contained in "Qian" represents the foundation. King Wen was imprisoned in Youli and deduced the principles of the Book of Changes to elucidate the great way, using cultural virtue to bring about peace. In "Li," the line Nine in the Second is out of place, yet he remains in the坎 prison without losing his proper conduct, ultimately escaping calamity; the line Nine in the Fourth changes to a proper position, treading on a tiger's tail with constant caution, ultimately achieving his aspirations. The "Spring and Autumn Zuo Zhuan" Chenggong Thirteenth Year records: "Ritual is the backbone of a person, respect is the foundation of the body. Xie Zi has no foundation." This refers to Xie Qi not being respectful, hence lacking a foundation, showing that "Li" is indeed the foundation of virtue. The annotation "All references to virtue refer to Yang lines" is Yu Fan's view. Qian symbolizes virtue, so whenever "virtue" is mentioned, it refers to Yang lines, meaning that the virtue of these nine hexagrams is discussed in terms of Yang lines.

○「坤為」至「之柄」○此虞義也。「坤為柄」，《說卦》文。謙從乾來，乾上降坤三，乾為天，天道下濟，致恭以存其位，故「德之柄」也。○「復初」至「之本」○此虞義也。復之初九乾元也，即太極也，太極為中，初九為獨，中行獨復，故「德之本」，初為本也。○「立不」至「之固」○此虞義也。恆唯九三一爻得正不動，故「立不易方」，「貞固足以乾事」，故「德之固」。

The commentary from "Kun as" to "the handle" uses Yu Fan's interpretation. "Kun as handle" is the original text from the "Commentary on the Hexagrams." The hexagram "Qian" changes into "Qian" by moving the top line of Qian to the third line of Kun; Qian symbolizes Heaven, and the heavenly way descends to assist, using reverence to maintain its position, hence it is called the handle of virtue. The commentary from "Recovery at the beginning" to "the root" also follows Yu Fan's interpretation. The initial line of "Fu" is the Qian yuan, which is the Taiji; Taiji is "center," and the initial line is "solitary," so the line six four of "Fu" says "centered and solitary recovery," thus it is the root of virtue, and the initial line is where the root lies. The commentary from "standing without" to "the firmness" is also based on Yu Fan's interpretation. The hexagram "Heng" has only the third line that is correct and unmoved, hence it says "standing without changing direction"; the "Wenyan" of "Qian" says "firmness is sufficient to handle affairs," hence it is the firmness of virtue.

○「懲忿」至「修德」○此荀義也。「懲忿窒欲」，損《象傳》文。虞氏云：「乾陽剛武為忿，坤陰吝嗇為欲。損乾之初成兌說，故懲忿；初上據坤，艮為山，故窒慾。」懲忿窒欲，修德之事，故「德之修」。

The commentary from "punishing anger" to "cultivating virtue" uses Xun Shuang's interpretation. "Punishing anger and restraining desires" are the original words from the Image Commentary of the "Loss" hexagram. Yu Fan says: The yang of Qian is strong, brave, and martial, thus symbolizing anger; the yin of Kun is stingy and greedy, thus symbolizing desire; the "Loss" hexagram removes the first line of Qian to form Dui, which represents joy and speech, thus able to punish anger; the first line relies upward on Kun, and Gen symbolizes mountain, thus able to restrain desire. Punishing anger and restraining desires are both practices of cultivating virtue, hence it is said to be the cultivation of virtue.

○「見善」至「者也」○此荀義也。「見善則遷，有過則改」，益《象傳》文。虞氏云：「乾為善，坤為過，坤三進之乾四，故見善則遷；乾上之坤初，改坤之過，故有過則改。」《周語》曰「佈施優裕」，故為「德之優裕」。若然，虞注晉初六曰「坤弱曰裕」，此以裕為美德者，韋昭注《周語》云「裕，緩也」，馬融注蠱六四云「裕，寛也」，文王處憂患之地，長裕不設，獨行自然，故以裕為美德也。

The commentary from "Seeing Good" to "He is" uses Xun Shuang's interpretation. "Seeing good and moving towards it, having faults and correcting them" is the original text from the Image Commentary of the Hexagram Yi. Yu Fan says: Qian represents good, and Kun represents faults; the third line of Kun moves to the fourth line of Qian, so seeing good leads to movement; the top line of Qian descends to the first line of Kun, correcting the faults of Kun, so having faults leads to correction. The Guoyu · Zhouyu mentions the phrase "generous giving," so it is called abundant virtue. Since this is the case, Yu Fan's commentary on the first line of Jin says "Kun's softness is called abundance," but here "Yù" is regarded as virtue, because Wei Zhao's commentary on Guoyu says "Yù means slack," and Ma Rong's commentary on Gu six lines four says "Yù means broad-mindedness; King Wen was in a time of hardship, long enduring without exaggeration, acting alone in accordance with nature, so he regarded Yù as virtue."