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

○「辯別」至「別也」○此鄭義也。九二困而不失其所，其唯君子；六三困于石，據于蒺藜，失其所矣，故云「君子小人之德於是別也」。○「改邑」至「之地」○經曰：「改邑不改井。」虞彼注云：「乾初之五折坤，故改邑；初為舊井，四應甃之，故不改井。」井，法也，下傳云「井居其所」為不改其井之法，故「德之地」，坤為地也。

The annotation from "辩别" to "别也" uses Zheng Xuan's interpretation. The Hexagram of "困" states that "Nine in the Second" is in a state of difficulty but does not lose his position; only a gentleman can achieve this. "Six in the Third" is trapped by stones and leans on thorns, thus losing his position. Therefore, it says, "The virtue of the gentleman and the petty person is distinguished here." The annotation from "改邑" to "之地" is based on Yu Fan's explanation. The Hexagram of "井" says, "Change the city but not the well." Yu Fan explains that the initial line of the trigram Qian rises to the fifth position and breaks the trigram Kun, hence "change the city." The initial line represents the old well, and the fourth line corresponds with it and repairs it, hence "not change the well." The well signifies a system or regulation. The Great Treatise says, "The well remains in its place," meaning not changing the regulation of the well. Therefore, it is called the land of virtue, as Kun symbolizes the earth.

○「君子」至「之制」○《說文》「制」作「利」，云：「裁也，從刀從未。未物成有滋味，可裁斷。」是制為裁斷也。成八年傳云：「大國制義。」下傳云「巽稱而隱」，又云「巽以行權」，是制義之事，故「德之制」。

The term "zhi" (制) is written in a different character form in the "Shuo Wen Jie Zi" (Sayings of the Characters), which explains that "zhi" means "to cut or trim," composed of the radical "dao" (刀, knife) and "wei" (未). "Wei" indicates that something has grown fully and has flavor, thus being suitable for cutting. Therefore, "zhi" means to cut or trim. The "Chun Qiu Zu Zhuan" (Commentary of the Spring and Autumn Annals) states "the great state cuts according to righteousness." The "Xi Ci Xia Zhuan" (Lower Commentary of the Great Treatise) says "Xun (Wind) is described but hidden" and "Xun uses authority," which both belong to cutting according to righteousness. Therefore, the hexagram Xun represents the regulation of virtue.

○「嗛與」至「而至」○此虞義也。嗛與履旁通，嗛體坤，坤至柔，又為和順，故「嗛坤柔和」；坤為至，故「履和而至」。○「九三」至「而光」○嗛《彖傳》云「嗛尊而光」，謂三升五尊位，故「尊而光」也。

The commentary from "Qian Yu" to "Er Zhi" uses Yu Fan's interpretation. The hexagram "Qian" and "Lv" are complementary. "Qian" contains the trigram "Kun," which is the most gentle and harmonious, thus it is said "Qian's softness of Kun." Since "Kun" symbolizes arrival, it is said "Lv harmonizes and arrives." The commentary from "Jiu San" to "Er Guang": The "彖传" of the hexagram "Qian" says "Qian is noble and bright." This refers to the third line ascending to the fifth position, which is a noble position, hence "noble and bright."

○「復初」至「於物」○上傳曰：「小人以小善為無益而弗為也。」虞彼注云：「小善謂復初。」故云「復初」，小善故云小。乾陽物，為善辨之早；坤陰物，為不善由辨之不早辨也。有不善未嘗不知，辨之早，故「辨於物」也。

The passage from "复初" to "于物" explains that the "Great Treatise" states, "A petty person regards small goodness as having no benefit and does not wish to do it." Yu Fan comments that "small goodness refers to the first line of the Fu hexagram," hence here it is called "Fu initial." Since it is a small goodness, it is called "small." Heaven is a yang substance, representing goodness, and discerns early; Earth is a yin substance, representing evil, and is precisely because it discerns too late. There is no evil without self-awareness, which is discerning early, hence it is said "discerned in things."

○「乾初」至「不厭」○恆自泰來，故云「乾初之四，坤四之初」。虞下注云：「陰陽錯居稱雜。」故云雜也。震雷巽風，故特變。震究為巽，巽為白，故為「蕃鮮」；巽究為震，震為決躁，故為「躁卦」，是「不厭」之義也。

The passage from "Qian Chou" to "Bu Yan" explains: The hexagram "Heng" comes from the hexagram "Tai." Therefore, it is said that "the first line of Qian moves to the fourth position, and the fourth line of Kun moves to the first position." Yu Fan further explains in the following commentary that "yin and yang being mixed and intermingled is called 'za.'" Therefore, it is called 'za.' Zhen represents thunder and Xun represents wind, so these two trigrams particularly change into each other: Zhen, when exhausted, transforms into Xun, and Xun, which is white in color, is called "fan xian"; Xun, when exhausted, transforms into Zhen, and Zhen, which is characterized by decisiveness and restlessness, is called "zao gua." This is the meaning of "bu yan."

○「損初」至「後語」○此虞義也。損，泰初之上，以陽居陰失正，故「先難」；損極則益，故「終反成益」；益初得正，故「後易」。「易其心而後語」，上傳文，虞彼注云：「乾為易，益初體復心，震為後語也。」

The commentary from "损初" to "后语" uses Yu Fan's interpretation. The hexagram "Loss" is formed by moving the first line of the hexagram "Great Peace" to the upper position, with a yang line occupying a yin position and thus being incorrect, hence "first difficulty." When loss reaches its extreme, it transforms into gain, so it is said "eventually turning into the hexagram 'Gain.'" The first line of "Gain" is correct, hence "later ease." The phrase "change one's mind and then speak" is from the "Great Treatise Upper Transmission." Yu Fan explains there that Heaven symbolizes ease, the first line of "Gain" contains the heart of the hexagram "Return," and Thunder symbolizes speaking afterwards.

○「巽為」至「不設」○「設，大也」至「設其後」，鄭義也。《考工記》桃氏曰：「中其莖，設其後。」鄭彼注云：「從中以郄稍大之也，從大則於把易制。」知設訓為大。坤三進之，乾為遷善；乾上之坤，初為改過。初至四體復象，陽息復時尚小，故「不設」。

The annotation from "Xun represents" to "no setting" refers to the explanation from "set, meaning big" to "setting it later," which uses Zheng Xuan's interpretation. The "Gao Gong Ji · Tao Shi" says: "Hit the stem, set it later." Zheng Xuan explains there that it means slightly increasing the size from the middle backward, so that it becomes easier to hold. Thus, "set" is interpreted as "big." The third line of the Kūn trigram moves upward, and the Qian trigram symbolizes improving goodness; the top line of Qian descending to Kūn, with the initial position representing changing mistakes. From the first line to the fourth line, the image of "Fu" is formed. When yang energy begins to grow in "Fu," it is still very small, hence it is said "no setting."

○「陽窮」至「而通」○此虞義也。困，否二之上。否時陽窮於上，故變之坤二。彼經云：「困，亨。」否上之二體坎，乾坤交，故「窮而通」也。○「井德」至「遷也」○「改邑不改井」，故「德之地」，居其所不遷也；「井養不窮」，是遷其施也。

The commentary on the passage from "yang qiong" to "er tong" uses Yu Fan's interpretation. The hexagram "Kun" is formed when the second line of "Pu" rises to the top position. In "Pu," yang is exhausted at the top, so it transforms and moves down to the second position of Kūn. The hexagram statement of "Kun" says "Kun, xing," and the top line of "Pu" moving down to the second position forms the trigram Kan, with Kūn and Qian interacting, hence saying "qiong er tong." The commentary on the passage from "jing de" to "qian ye": because "gai yi bu gai jing," it is said that the well's virtue is in its place, remaining without migration; the "彖传" of "Jing" says "jing yang bu qiong," meaning that its nourishment is extended outward.

○「巽德」至「故隱」○《孟子》曰：「權然後知輕重。」趙岐注云：「權，銓衡也，所以稱輕重。」巽，德之制，故為稱也。乾伏巽初，龍德而隱，故為隱也。○「禮之」至「和行」○此虞義也。「禮之用，和為貴」，《論語》文。履者，禮也。《論語》又云：「有所不行，知和而和，不以禮節之，亦不行也。」「履以和行」，謂以禮節之而行也。履旁通嗛，嗛震為行，故「以和行」也。

The passage explains that "the virtue of Xun" leads to "hiding." It cites Mencius saying, "Only after weighing can one know the light or heavy." Zhao Qi explains that "quan" refers to the balance rod and weight used to measure light and heavy. Xun represents the virtue of measurement, hence symbolizing "weighing." The trigram Qian is hidden in the first position of Xun, indicating a dragon-like virtue that remains concealed, thus symbolizing "hiding." The passage on "the use of rites, harmony is most valuable" uses Yu Fan's interpretation. The original text from the Analects states, "When there is a situation that cannot be handled, knowing only harmony without rites to regulate it also fails." The phrase "fulfilling rites through harmony" means using rites to regulate before acting. The trigrams "Lǚ" and "Qian" are complementary. "Qian" contains Zhen, which symbolizes action, hence "fulfilling rites through harmony."

○「陰稱」至「制禮」○此虞義也。坤陰為禮，《樂記》曰：「大樂必易，大禮必簡。」又云：「樂由天作，禮以地制。」故云「陰稱禮」也。○「有不」至「知也」○此虞義也。○「一謂」至「一德」○此虞義也。恆六五傳曰「從一而終」，虞彼注云：「一謂初，終變成益，以巽應初震，故從而終。」恆德之固，故「一德」也。

The commentary from "Yin Chēng" to "Zhi Li" uses Yu Fan's interpretation. The Earthly Element Kūn belongs to Yin and symbolizes rites; the "Book of Music" says, "Great music must be level and easy, great rites must be simple and concise," and also says, "Music is made by Heaven, rites are established by Earth," hence it is said, "Yin is called rites." The commentary from "You Bu" to "Zhi Ye" also follows Yu Fan's interpretation. The commentary from "Yi Wei" to "Yi De" is also based on Yu Fan's explanation. The "Image Commentary" of the sixth line in hexagram "Héng" says, "To follow one and remain constant." Yu Fan explains there that "one" refers to the first line. Hexagram "Héng" ultimately transforms into hexagram "Yì," using Xun to respond to the initial position of Zhen, hence "to follow one and remain constant." "Héng" represents the firmness of virtue, hence it is said, "one virtue."

○「坤為」至「為遠」○此虞義也。坤陰為害，泰初之上體艮，艮為止，故「以初止坤上」，以乾止坤，乾為遠，故「遠害」也。○「震為」至「興利」○震起為興，否上之初，初九「利用為大作」，虞彼注云：「大作謂耕播耒耨之利，萬民以濟。」故「興利」也。

The commentary from "Kun being" to "being distant" uses Yu Fan's interpretation. Kun belongs to yin and symbolizes harm; the first line of Tai rises to the top position forming the structure of Gen, which symbolizes stopping. Therefore, it says "using the first line to stop the upper Kun," meaning using Qian to stop Kun; Qian symbolizes distance, hence "distant harm." The commentary from "Zhen being" to "promoting benefits" states: Zhen represents vigorous action, hence symbolizing promotion; the upper line of Po descends to the initial position, and Yi's initial nine says "beneficial for great action," Yu Fan explains there that "great action" refers to plowing and sowing, the benefits of plowshares and hoes, by which the people are sustained. Therefore, it says "promoting benefits."

○「坤為」至「怨也」○此虞義也。坤陰為怨，困自否來，否三弒父與君，乾上之二折坤體，怨黷不作，故「寡怨」；上之坤體坎，坎水性通，「困窮而通」，故不怨也。○「坤為」至「義也」○此虞義也。坤為地，「地道曰義」，故為義。辨，別也。井自泰來，泰初之五，以乾別坤，故「辨義」也。○「巽制」至「者也」○巽德之制，故「以制義」；「巽稱而隱」，鄭注《月令》云「稱錘曰權」，故「以行權」。「權者反於經然後有善者也」，《公羊》桓十一年傳文，九家所引以釋「行權」之義也。

The commentary from "Kun as" to "grief" follows Yu Fan's interpretation. Kun belongs to yin and symbolizes grief; the hexagram of Guan comes from the hexagram of Pǐ. The third line of Pǐ has the image of killing one's father and king. The top line of Qian descends to the second position and breaks the body of Kun, so grief and disrespect no longer occur, hence it is said "few grievances." The top line descends to Kun and forms the body of Kan, which represents water. Water is fluid and open, which fits "being in困境 but achieving success," so no grievances arise. The commentary from "Kun as" to "righteousness" also follows Yu Fan's interpretation. Kun symbolizes earth, and "the way of earth is called righteousness," so it symbolizes righteousness. "Differentiation" means distinction. The hexagram of Jing comes from the hexagram of Tai. The first line of Tai ascends to the fifth position, using Qian to distinguish Kun, hence it is said "differentiating righteousness." "The wind controls" to "is" commentary: The hexagram of Xun is the restraint of virtue, hence it is said "using to regulate righteousness"; the Great Treatise says "Xun is called and hidden," and Zheng Xuan's commentary on the Monthly Orders says "the weight is called authority," hence it is said "using authority." "What is called authority is first violating the usual course, then achieving a good result," this is the original text from the Spring and Autumn Annals: Gengshi Year 11, and the Nine Schools of the Book of Changes cites it to explain the meaning of "using authority."

易之為書也不可遠。注：法象在內，故不遠。「為道也婁遷。」注：遷，徙也。日月周流，上下無常，故「婁遷」。「變動不居，周流六虛。」注：變，易；動，行；六虛，六位也。日月周流，終則復始，故「周流六虛」，謂甲子之旬辰巳虛。坎戊為月，離己為日，入在中宮，其處空虛，故稱六虛，五甲如次者也。

The text says, "The Book of Changes is a book that cannot be neglected." Hui Dong's self-commentary states: the images of heaven and earth are all embodied in the text, hence it cannot be neglected. The text also says, "It speaks of a way that constantly changes." His self-commentary explains: "Change" means moving. The sun and moon flow ceaselessly, with no fixed position above or below, hence it is said "constantly changing." The text further says, "It changes and does not remain in one place, flowing through the six voids." His self-commentary explains: "Change" refers to the principle of transformation, "movement" refers to action, and "six voids" refer to the six positions of the hexagrams. The sun and moon flow continuously, ending and beginning again, hence it is said "flowing through the six voids," which refers to the positions of Chen and Si in the Jiazi cycle. The trigram Kan receives Wu as the moon, and the trigram Li receives Ji as the sun. Wu and Ji enter the Central Palace, which is precisely the void position, hence it is called the six voids. This pattern is consistent across the five Jia cycles.

「上下無常，剛柔相易。」注：上謂乾二、坤初及三也，下謂坤五、乾四及上也。相易謂二與五、初與四、三與上，乾剛坤柔相易得位也。「不可為典要，唯變所適。」注：典要，道也。上下無常，故「不可為典要」。適乾為晝，適坤為夜。

The text says, "Above and below have no fixed order, yin and yang change with each other." Hui Dong explains, "Above refers to the second line of Qian and the first and third lines of Kun. Below refers to the fifth line of Kun and the fourth and top lines of Qian." "Changing with each other" means that the second and fifth lines, the first and fourth lines, and the third and top lines exchange positions. Qian is yang and Kun is yin; they change with each other and each attains its proper place. The text continues, "It cannot be taken as a fixed standard, but should follow the changes." Hui Dong explains, "The essential principle" is the constant way. Since above and below have no fixed order, it cannot be taken as a fixed standard. Moving toward Qian is day, moving toward Kun is night.

「其出入以度，外內使知懼。」注：出乾為外，入坤為內。日行一度，故「出入以度」。出陽知生，入陰懼死，故「使知懼」也。「又明於憂患與故。」注：神以知來，故「明憂患」；知以藏往，故「知事故」。「無有師保，如臨父母。」注：陰陽之初，萬物之始，故「無有師保」。乾為父，坤為母，乾坤之元，故「如臨父母」。

The text says, "Its coming and going are in accordance with the measure, whether the outer trigram or the inner trigram, they make people aware of caution." Hui Dong's self-commentary states: "Coming out from Qian as the outer trigram, entering into Kun as the inner trigram. The sun moves one degree a day, thus it is said 'coming and going in measure.' Coming out from yang indicates knowledge of life, entering into yin leads to fear of death, thus it is said 'making people aware of caution.'" The text also says, "It can also clearly understand worries and their causes." Self-commentary: "Using the spirit to know the future, thus 'clearly understanding worries'; using knowledge of the past to understand the causes, thus 'knowing the reasons.'" The text further says, "Without a teacher or guardian by his side, yet it seems to be facing parents." Self-commentary: "That is when yin and yang first begin, and all things are at their beginning, thus 'without a teacher or guardian.' Qian symbolizes father, Kun symbolizes mother, at the beginning of Qian and Kun, thus 'as if facing parents.'"

「初帥其辭而揆其方。」注：初，始下也；帥，正也，謂修辭立誠；方謂坤也，以乾通坤，故「初帥其辭而揆其方」。「既有典常，苟非其人，道不虛行。」注：其出入以度，故「有典常」。《曲禮》曰：「假尒泰龜有常，假尒泰筮有常。」今文《尚書》曰：「假尒元龜，網敢知吉。」是無典常也。苟，誠也。其人謂乾為賢人。「神而明之，存乎其人」，「不言而信，存乎德行」。《中庸》曰：「待其人而後行。」故「不虛行」也。

The text says, "The first line is upright in its words and considers its place." Hui Dong explains: "Initial" refers to the beginning, located in the lower position; "shuai" means upright, referring to proper expression and sincerity; "fang" refers to the Earth (Kun), using Heaven (Qian) to connect with Earth, hence saying "the first line is upright in its words and considers its place." The text also says, "Since there is a constant method, if it is not that person, the way will not be carried out without cause." Hui Dong explains: because "entering and exiting by measure," there is a constant method. The "Rites of the Ritual" says, "Rely on your great turtle's constant method, rely on your great divination's constant method." The modern text of the "Book of Documents" says, "Rely on your great turtle, but we do not dare to foresee good or ill." That is without a constant method. "Gou" means sincerity. "Its person" refers to the virtuous person symbolized by Qian. The "Great Treatise" says, "The mysterious and clear is entirely in that person," and also says, "Without words, people believe because of virtue." The "Doctrine of the Mean" says, "Only when that person appears will it be carried out." Therefore, it says, "The way does not act in vain."

疏。「法象」至「不遠」○「法象在內，故不遠」，《大戴禮·文王官人》文。「法象莫大乎天地」，「成象之謂乾，效法之謂坤」，易麗乾藏坤，故不遠。○「遷徙」至「婁遷」○此虞義也。「遷，徙」，《釋詁》文。日月謂坎離，坎離為乾坤二用，周流行於六位之中，故「婁遷」也。

Hui Dong notes: In the annotation of the passage from "Fa Xiang" to "Bu Yuan," the statement "Fa Xiang is within, hence not distant" comes from the "Wen Wang Guan Ren" section of the "Da Dai Li Ji." The "Xie Ci" says "there is nothing greater than the heavenly and earthly principles," and also says "achieving form is called Qian, imitating principle is called Kun." The "Yi" is attached to Qian and stored in Kun, hence it cannot be distant. In the annotation from "Qian Xu" to "Lou Qian," the explanation is based on Yu Fan's interpretation. "Qian Xu" meaning "migration" is taken from the "Er Ya · Shi Gu." The sun and moon refer to Kan and Li, which are the functions of the Qian and Kun hexagrams, flowing and moving through the six lines, hence it is said "frequent migration."

○「變易」至「者也」○此虞義也。六虛謂六爻之位，故云「六位」也。《參同契》曰：「日合五行精，月受六律紀，五六三十度，度竟復更始。」故云「日月周流，終而復始」。六位謂之六虛者，六甲孤虛法也。天有六甲，地有五子，日辰不全，故有孤虛。裴駰曰：「甲子旬中無戌亥，戌亥為孤，辰巳為虛。」坎納戊，離納己。

The commentary from "bian yi" to "zhe ye" uses Yu Fan's explanation. The six voids refer to the six positions of the hexagram's lines, hence called "six positions." The "Zhou Yi Cang Tong Qi" says: "The sun combines with the essence of the five phases, the moon receives the regulation of the six laws. The five and six together form thirty degrees, and when the degrees are completed, they begin again." Therefore, it says "the sun and moon circulate, ending and beginning again." The reason the six positions are called six voids is based on the method of the six Jia and single void. Heaven has six Jia, earth has five Zi, and the day and the hour stem do not match perfectly, hence there are single and void positions. Pei Yin says: "In this ten-day cycle of Jia Zi, there is no Xu or Hai; Xu and Hai are single, Chen and Si are void." According to the method of Najia, Kan hexagram receives Wu, Li hexagram receives Ji.

《參同契》曰：「天地設位而易行乎其中矣。」易謂坎離，坎離者，乾坤二用，二用無爻位，周流行六虛，「往來既不定，上下亦無常，幽潛淪匿，變化於中，包囊萬物，為道紀綱，以無制有，器用者空，故推消息，坎離滅亡」。又云：「坎戊月精，離己日光，日月為易，剛柔相當，土王四季，羅絡始終，青赤黑白，各居一方，皆稟中宮戊己之功。」故云「入在中宮，其處空虛，故稱六虛」也。

The "Changes" refer to Kan and Li, which are the functions of the Qian and Kun hexagrams. These two functions do not have fixed lines, but instead circulate through the six voids, moving without fixed patterns, ascending and descending without regularity. They are deeply hidden and concealed, changing within and encompassing all things, becoming the framework of the great Dao. The use of the void to control the substantial is illustrated by the fact that vessels are useful precisely because they are hollow in the middle. Therefore, the principle of generation and transformation is demonstrated, and Kan and Li become hidden. The "Discerning the Same and the Different" also says, "Kan receives Wu, which is the essence of the moon, and Li receives Ji, which is the light of the sun. When the sun and moon combine, they form the character 'Easy'. The firm and the yielding correspond to each other. Earth is strong in the four seasons, encompassing the beginning and end of the year. The colors of blue, red, black, and white each occupy their respective directions, all receiving the benefits of the central palace's Wu and Ji." Therefore, the commentary says, "They are located in the central palace, which is empty, hence called the six voids."

五甲如次者，謂甲戌旬中無申酉，申酉為孤，寅卯為虛；甲申旬中無午未，午未為孤，子丑為虛；甲午旬中無辰巳，辰巳為孤，戌亥為虛；甲辰旬中無寅卯，寅卯為孤，申酉為虛；甲寅旬中無子丑，子丑為孤，午未為虛。故云「五甲如次者」也。

The phrase "five Jia cycles are like this" means that in the Jiaxu cycle there are no Shen or You, and Shen and You are isolated; Yin and Mao are empty. In the Jiashen cycle there are no Wu or Wei, and Wu and Wei are isolated; Zi and Chou are empty. In the Jiawu cycle there are no Chen or Si, and Chen and Si are isolated; Xu and Hai are empty. In the Jiachen cycle there are no Yin and Mao, and Yin and Mao are isolated; Shen and You are empty. In the Jiayin cycle there are no Zi and Chou, and Zi and Chou are isolated; Wu and Wei are empty. Therefore, it is said that "the five Jia cycles are like this in sequence."

○「上謂」至「位也」○上言坎離周流於六虛，此兼言六爻升降易位之事。乾二居坤五，坤初居乾四，坤三居乾上，故「上謂乾二坤初及三」也。或如嗛、大壯之三四升坤五，或如需之上六舉坎以降陽，故無常也。乾二坤五，二五相易也；乾初坤四，初四相易也；乾上坤三，三上相易也，故云「相易謂二與五、初與四、三與上」也。或有二爻相比而相易，或有爻變受成而相易也。乾剛坤柔，以剛易柔，以柔易剛，各得其位，故「剛柔相易」也。

The text says that the upper trigram's second line moves to the fifth position of the lower trigram, and the lower trigram's first line moves to the fourth position of the upper trigram, while the lower trigram's third line moves to the upper position of the upper trigram. Therefore, it is said that the upper refers to the second line of Qian and the first and third lines of Kun. Some trigrams, like Qian and Da Zhuang, have the third and fourth lines rising to the fifth position of Kun, while others, like Xu, have the sixth line rising with the Kan trigram to lower the yang line. Therefore, there is no fixed pattern. The second line of Qian and the fifth line of Kun exchange positions, the first line of Qian and the fourth line of Kun exchange positions, and the upper line of Qian and the third line of Kun exchange positions. Therefore, it is said that the exchange refers to the second and fifth lines, the first and fourth lines, and the third and upper lines. Some exchanges involve adjacent lines, while others involve lines changing and then forming new trigrams. Qian is yang and Kun is yin. Using yang to exchange with yin and yin to exchange with yang, each returning to its original position. Therefore, it is said that yang and yin exchange.

○「典要」至「為夜」○此虞義也。《釋言》曰：「典，經也。」下傳云「既有典常」，故云「典要，道也」。「其為道也婁遷」，故「不可為典要」。鄭注《大學》云：「之，適也。」如乾五動是乾之大有也，坤五動是坤之比也。又震巽特變，如豫終變成小畜，恆終變成益也，故云「唯變所適」。「剛柔者晝夜之道」，故云「適乾為晝，適坤為夜」。柔變剛適乾也，剛化柔適坤也。

The commentary from "典要" to "为夜" uses Yu Fan's interpretation. The "Er Ya · Xie Yan" says: "典 means 经." The "Xici Xia Zhuan" says "there is already a standard and constant," so it says "典要 is the constant way." Because "the way it discusses changes repeatedly," so "it cannot be considered as a standard." Zheng Xuan's commentary on the "Daxue" says: "之 means 适." For example, when the fifth line of Qian moves, it becomes Qian's "Dàyǒu"; when the fifth line of Kun moves, it becomes Kun's "Bi." Again, for example, when Zhen and Xun specially interact and change, like "Yu" finally becoming "Xiaoxu," and "Heng" finally becoming "Yi," so it says "only changing to adapt." The "Xici" says "yin and yang are the way of day and night," so it says "going to Qian is day, going to Kun is night." When yin changes to yang it is going to Qian, and when yang changes to yin it is going to Kun.

○「出乾」至「懼也」○此虞義也。三日出震為出乾，十六日退巽為入坤，以出入為外內也。日一日一夜而周一度，乾為日，坤為夜，出乾入坤，故「出入以度」。陽主生，陰主死，故「出陽知生，入陰懼死」，知生懼死，辨之早也。

The commentary from "Chu Qian" to "Ju Ye" uses Yu Fan's interpretation. According to the method of assigning heavenly stems to the lunar phases, on the third day of the month, the moon rises in the trigram Zhen (Thunder), which is referred to as "Chu Qian" (Emerging from Heaven); on the sixteenth day, the moon retreats into the trigram Xun (Wind), called "Ru Kun" (Entering Earth). The terms "out" and "in" are used to distinguish between internal and external. The sun travels one degree in a day and night, with Qian symbolizing the day and Kun symbolizing the night. Emerging from Qian and entering Kun is thus described as "Chu Ru Yi Du" (Emerging and entering by degree). Yang represents life, while Yin represents death, so "emerging from Yang indicates life, entering Yin causes fear of death." Knowing life and fearing death is precisely what distinguishes early discernment.

○「神以」至「事故」○此虞義也。「聖人以此先心」，故「神以知來」。先知吉凶，興利遠害，故「明憂患」。故謂往故，坤智藏往，故「知事故」。○「陰陽」至「父母」○師保生成皆後起之事，陰陽之初，萬物之始，故「無有師保」。「物之始生，受之以蒙」，乃有師保也。乾坤之元，中孚咸時也，中孚至復，咸至遘，隱以之顯，乾坤致用，故「如臨父母」，戒慎恐懼之時也。

The commentary from "神以" to "事故" uses Yu Fan's interpretation. The "Great Treatise" says, "sages use it to first establish their minds," so "with the spirit knowing the future." Knowing good and evil in advance, promoting benefits and avoiding harm, so "clarifying worries and dangers." "Gu" refers to past events; the wisdom of the Earth trigram can contain past events, so "knowing past matters." From "yin and yang" to "parents" commentary: teachers and guardians, and nurturing and cultivating are later developments; here it refers to the initial emergence of yin and yang and the beginning of all things, so "there are no teachers or guardians." The "Sequence of Hexagrams" says, "when all things first arise, the hexagram of 'Meng' follows," at which time teachers and guardians appear. The term "the beginning of heaven and earth" refers to the time of the hexagrams "Zhongfou" and "Xian": after "Zhongfou" comes "Fu," and after "Xian" comes "Guo," moving from concealment to manifestation; heaven and earth each exert their function, so it is said, "as if facing parents," which is precisely the time of being cautious and fearful.

○「初始」至「其方」○此虞義也。「初始」謂初九也，陽在下，故云「下」也。正陽在下，故「初帥其辭」。息至二當升五，二陽不正，故「修辭立誠」。二本陰位，故「以乾通坤」，乾當居坤初、三、五之位，故「揆其方」也。

The passage from "initial" to "its direction" uses Yu Fan's interpretation. The commentary says "initial, beginning," referring to the line "Initial Nine," where a yang line is at the beginning, hence "below." A properly positioned yang line at the beginning is called "the first line is upright in its words." When yang grows to the second line, it should ascend to the fifth position, but the yang at the second position is not properly positioned, so it needs to "cultivate words and establish sincerity." The second position is originally a yin position, so it says "use Qian to connect Kun." Qian should occupy the first, third, and fifth positions of Kun, hence "determine its direction."

○「其出」至「行也」○此虞義也。日行一度，度有經常，故「有典常」。《曲禮》云者，證易之有常也。今文《尚書》者，伏生《尚書》西伯黎文，今作「格人」，俗儒改「假」為「格」，訛「尒」為「人」，失其義矣。神以知來，故吉凶可知，「網敢知吉」，是無典常也。郭璞《三倉解詁》曰：「苟，誠也。」九二升坤五，故為賢人。聖人幽贊於神明而生蓍，故「神而明之，存乎其人」。信在言前，故「不言而信」。易簡之善配至德，故「存乎德行」。《中庸》云者，證非其人則既濟之功不行也。

The commentary from "its emergence" to "its movement" uses Yu Fan's interpretation. The sun moves one degree per day, and the degrees follow a regular pattern, hence it is said "there is a standard and constant." Citing the "Rules of Etiquette" aims to prove that the Book of Changes has constant principles. The so-called modern text of the Book of Documents refers to the version from Fu Sheng's recitation of the Book of Documents, specifically the passage "the king of Western States subdued Li," which in the current version is written as "grasping people." Common scholars changed "jiǎ" to "ge" and misread "er" as "ren," thus losing the original meaning. Using the divine to know the future, therefore good and bad fortune can be foreseen; but saying "one does not dare to foresee good and bad fortune" implies there is no constant principle. Guo Pu's "Three Granaries Interpretation" says: "Gou is the same as cheng." The second line ascends to the fifth position of the earth trigram, hence it is called the virtuous person. The sage silently assists the divine to produce the yarrow stalks, hence it is said "the mysterious and clear understanding lies entirely in the person." Sincerity precedes words, hence it is said "without relying on words, people can be convinced." The simplicity and straightforwardness of goodness is sufficient to match the highest virtue, hence it is said "it lies in virtue." Citing the "Doctrine of the Mean" aims to prove that if one is not such a person, the efficacy of the "Already Perfect" hexagram cannot be realized.

易之為書也原始要終以為質也。注：質，本也。以乾原始，以坤要終，謂「原始及終，以知死生之說」。「六爻相雜，唯其時物也。」注：陰陽錯居稱雜，時陽則陽，時陰則陰，故「唯其時物」。乾陽物，坤陰物。「其初難知，其上易知，本末也。」注：本末，初上也。初尚微，故難知；爻象動內，吉凶見外，故易知。

The Classic says, "The Book of Changes, when traced back to its beginning and brought to its conclusion, takes this as its fundamental principle." Hui Dong explains, "Quality" is the fundamental principle. Using Qian to trace back to the beginning and using Kun to bring to the conclusion, this is what the Great Treatise, Upper Transmission, says, "Tracing back to the beginning and bringing to the conclusion, thus understanding the principles of life and death." The Classic says, "The six lines are intermingled; only by observing what is present at the time can it be understood." Hui Dong explains: when yin and yang are intermingled and intersect, it is called mingling. When it is the time for yang, it is yang; when it is the time for yin, it is yin. Therefore, it is said, "Only by observing the present thing." Qian is the yang thing, and Kun is the yin thing. The Classic says, "Its first line is difficult to know, while the top line is easy to know; this is the distinction between origin and culmination." Hui Dong explains: origin and culmination refer to the first line and the top line. The first line is still weak, so it is difficult to know; the movement of the line is within the hexagram, while the fortune and misfortune are evident outside the hexagram, so it is easy to know.

「初辭儗之，卒成之終。」注：初帥其辭，儗之而後言，故「初辭儗之」。卦成於上，上為終，故「卒成之終」。「若夫雜物撰德，辯是與非，則非其中爻不備。」注：撰德謂乾。辯，別也。是謂陽非謂陰也。中，正也。乾六爻二四上匪正，坤六爻初三五匪正，故「非其中爻不備」。「道有變動，故曰爻也。」

The text says, "The words of the first line are merely proposals, and only at the end does it achieve its completion." Hui Dong explains: The first line properly expresses its words, first proposing and then speaking out, hence it is said, "The words of the first line are proposals." A hexagram is only completed when it reaches the top line, and the top line represents the end, hence it is said, "It completes its final outcome." The text also says, "When it comes to the complexity of myriad things, the cultivation of virtue, and the distinction between right and wrong, it is only the middle lines that can fully encompass these." Hui Dong explains: "Cultivating virtue" refers to the trigram Qian. "Distinction" means differentiation. "Right" refers to yang, and "wrong" refers to yin. "Middle" means correctness. Among the six lines of Qian, the second, fourth, and top lines are not correct, and among the six lines of Kun, the first, third, and fifth lines are not correct. Hence it is said, "Only the middle lines can be complete." The text also says, "The Dao has changes, hence it is called a line (yao)."

「噫亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。」注：存亡吉凶，所謂要終者也。居，辭也。彖辭，卦辭，卦辭觕舉六爻之義，故「思過半矣」。「二與四同功而異位。」注：乾五為功，二應五，四承五，故同功。二為大夫，四為諸侯，故異位。

The text says, "Alas, if one examines the existence, demise, good fortune, and misfortune, one can know it while sitting; the wise person looks at the hexagram statement, and his thinking is already more than half done." Hui Dong's self-commentary states: "Existence, demise, good fortune, and misfortune are exactly what was mentioned earlier as 'conclusion and completion.' 'Residing' refers to the statement. The 'hexagram statement' is the hexagram statement, which roughly outlines the meaning of the six lines, hence it says 'thinking is already more than half done.' The text also says, 'The second and fourth lines have the same function but different positions.' Hui Dong's self-commentary explains: 'In the Qian hexagram, the fifth line is the position of function; the second line corresponds with the fifth, and the fourth line supports the fifth, so their functions are the same; the second line is the position of a minister, while the fourth line is the position of a feudal lord, hence their positions differ.'"

「其善不同，二多譽，四多懼，近也。」注：乾為善，二正應五故多譽，四近承五故多懼。傳曰：「近而不相得則凶。」「柔之為道，不利遠者，其要無咎，其用柔中也。」注：柔當承剛，故不利遠。傳曰：「困蒙之吝，獨遠實也。」柔中謂六二。

The text says, "Their goodness is not the same. The second line is often praised, while the fourth line often has worries, because it is close to the fifth." Hui Dong explains: The trigram Qian symbolizes goodness, and the second line corresponds directly with the fifth, hence it is often praised; the fourth line is closely adjacent to the fifth, thus often causing worries. The Great Treatise says, "Being close yet not harmonious leads to misfortune." The text also states, "Flexibility as a principle is not suitable for long journeys, for its essence lies in avoiding mistakes, because it uses flexibility and remains centered." Hui Dong explains: Flexibility should serve strength, hence it is not suitable for long journeys. The Great Treatise says, "The hexagram Meng refers to 'the difficulty of being in a state of confusion' because it is isolated from the actual yang." Here, "flexible center" refers to the second line.

「三與五同功而異位。」注：三有佐五之功，故同功。三為三公，五為天子，故異位。「三多凶，五多功，貴賤之等也。」注：三過中，故多凶；功歸於五，故五多功。五貴三賤，爻有等，故云「貴賤之等」。「其柔危，其剛勝邪。」注：謂三勝稱也。

The text says, "The functions of the third and fifth lines are the same but their positions differ." Hui Dong explains: the third line has the merit of assisting the fifth line, hence the same function; the third line represents the position of the Three High Officials, while the fifth line represents the position of the Son of Heaven, hence the difference in their positions. The text also states, "The third line is often dangerous, while the fifth line is often successful, this reflects the difference in rank." Hui Dong explains: the third line has exceeded the central position, hence it is often dangerous; all achievements are attributed to the fifth line, hence the fifth line is often successful. The fifth line is esteemed and the third line is humble, since the positions of the lines have inherent ranks, thus it is said "difference in rank." The text further says, "If it is a yin line, it is dangerous; if it is a yang line, it may be capable." Hui Dong explains: this refers to the yang quality of the third line being sufficient to fulfill its role.

疏。「質本」至「之說」○此虞義也。《廣雅》曰：「素，本也。」質素同義，故云「質本也」。乾元萬物資始，故「以乾原始」；坤用六以大終，故「以坤要終」。「原始及終，以知死生之說」，上繫文。乾知生，坤知死，故「原始及終以知死生之說」，說讀為舍也。

Hui Dong explained in his own notes: the passage from "quality" to "the saying" is based on Yu Fan's interpretation. The "Guangya" says: "Suo is the original." "Zhi" and "suo" have the same meaning, so it says "quality is the original." Qian yuan is the source from which all things begin, so it says "using Qian to begin the origin." Kun uses all six and concludes with the great end, so it says "using Kun to conclude the end." "Originating and concluding, to know the saying of life and death" is the original wording from the "Great Treatise Upper Transmission." Qian governs the knowledge of life, and Kun governs the knowledge of death, so it says "by tracing back the beginning and concluding the end, one understands the saying of life and death." Here, the word "say" is read as "she."

○「陰陽」至「陰物」○此虞義也。六爻陰陽錯居，故云雜。爻之變化有時，故云「時陽則陽，時陰則陰」。「乾陽物坤陰物」，上傳文。○「本末」至「易知」○《大過·彖傳》曰：「棟橈，本末弱也。」謂初上二爻，故知本末謂初上也。天道三微而成著，故初尚微，吉凶未定，故難知也。「爻象動內，吉凶見外」，上傳文。內謂初，外謂上，爻至上而吉凶始見，故易知也。

The commentary on the passage from "yin and yang" to "yin substance" uses Yu Fan's interpretation. The six lines are mixed with yin and yang, hence the term "miscellaneous." Each line has its own time for change, so it says, "when it should be yang, it is yang; when it should be yin, it is yin." "The乾 represents yang substance, and the坤 represents yin substance" is the original wording from the "Great Treatise" of the upper part of the "Commentary on the Judgment." The commentary from "beginning and end" to "easy to know" refers to the "Commentary on the Judgment" of the "Great Overstep" hexagram, which says, "the beam is bent, indicating the beginning and end are both weak," referring specifically to the first and top lines. Therefore, "beginning and end" refers to the first and top lines. The heavenly way requires three layers of subtle changes before becoming evident, so the first line is still weak, and the fortune or misfortune is not yet determined, hence difficult to know. "The image of the line moves internally, and fortune and misfortune appear externally" is also original wording from the "Great Treatise" of the upper part of the "Commentary on the Judgment." "Internal" refers to the first line, and "external" refers to the top line; the line reaches the top position, and fortune and misfortune then begin to appear, hence easy to know.

○「初帥」至「之終」○初稱儗，儗之而後言，儗者未定之辭，故「初辭儗之」。一卦吉凶存亡之義至上而具，故「卦成於上」。上者一卦之終，故「卒成之終」。○「撰德」至「爻也」○此虞義也。承上「六爻相雜」來，雜物即「六爻相雜，唯其時物」是也。乾為德，故「撰德謂乾」。鄭氏曰：「撰，算也。」是非猶善惡，故「是謂陽非謂陰」也。六爻不皆中，故中謂正也。乾六爻二四上失位，故非正；坤六爻初三五失位，故非正。《乾鑿度》曰：「陰陽失位皆為不正。」鄭彼注云「初六陰不正，九二陽不正」是也。

The annotation from "Initial Leader" to "Final Conclusion" states: The first line is called "Yi," meaning it first proposes an idea and then opens up. "Yi" refers to an undetermined statement, hence "the initial statement is provisional." The principles of fortune and misfortune in a hexagram are only fully established at the top line, hence "the hexagram is completed at the top"; the top line is the conclusion of the hexagram, hence "final conclusion." The annotation from "Composing Virtue" to "line" uses Yu Fan's interpretation. It follows from the previous statement "six lines are mixed together," where "miscellaneous things" refers to "six lines are mixed, each according to its time and substance." The trigram Qian symbolizes virtue, hence "composing virtue refers to Qian." Zheng Xuan says: "Composing means calculating." Right and wrong are like good and evil, hence "referring to yang, not yin." Not all six lines are in the center and proper position, so "center" here means "correct." Among the six lines of Qian, the second, fourth, and top lines are out of position, hence not correct; among the six lines of Kun, the first, third, and fifth lines are out of position, hence not correct. The "Commentary on the Changes: The Dryness of the Heaven" says: "If yin and yang are out of position, it is considered incorrect." Zheng Xuan's commentary there says "the first line is yin and thus incorrect, the second line is yang and thus incorrect," which is exactly this meaning.

若然，乾二居坤五，乾四居坤初，乾上居坤三，坤五居乾二，坤初居乾四，坤三居乾上，則六爻得位成兩既濟，天地人之道備，故「非其中則爻辭不備」也。「道有變動故曰爻」，下傳文。

If this is the case, then the second line of Qian goes to the fifth position of Kun, the fourth line of Qian goes to the first position of Kun, and the top line of Qian goes to the third position of Kun. Similarly, the fifth line of Kun goes to the second position of Qian, the first line of Kun goes to the fourth position of Qian, and the third line of Kun goes to the top position of Qian. Thus, all six lines are in proper positions, forming two instances of the hexagram Ji Ji. The trinity of heaven, earth, and humanity is thus complete. Therefore, it is said, "Without the middle lines, the line statements would not be complete." "The Dao has change and movement, hence it is called yao" is the original statement from the lower part of the Great Treatise.

○「存亡」至「半矣」○此申要終之義也。居音基。「居，辭」，鄭、王肅義也。陽為存，陰為亡，乾為吉，坤為凶，乾吉則存，坤凶則亡，知存知亡，故「居可知矣」。「彖辭，卦辭」，馬義也。卦辭觕舉一卦六爻之義，言不一一舉，故云「觕舉」。如屯卦辭「不利有攸往，利建侯」謂初也。

The commentary on the passage from "存亡" to "半矣" explains the meaning of "conclusion and completion." The character "居" is pronounced the same as "基." Interpreting "居" as "辞" is the view of Zheng Xuan and Wang Su. Yang symbolizes existence, Yin symbolizes non-existence, Qian symbolizes good fortune, and Kun symbolizes misfortune; Qian's good fortune signifies existence, and Kun's misfortune signifies non-existence. Therefore, knowing existence and non-existence is expressed as "residence is knowable." Interpreting "彖辞" as "卦辞" is the view of Ma Rong. The "卦辞" roughly outlines the meaning of the six lines in a hexagram without listing them individually, hence "觕举." For example, the "卦辞" of the hexagram "屯" states "Not favorable to go somewhere, favorable to establish a feudal lord," which refers to the first line.

《蒙》卦辭：「匪我求童蒙，童蒙求我」，我謂二，童蒙謂五。「初筮告，再三瀆，瀆則不告」，初筮謂初，再三謂三四。屯重既濟，以初九為一卦之主，故止舉一爻；蒙則兼舉五爻，故云「思過半矣」。他卦卦辭皆放此。

The Hexagram Statement of the "Meng" hexagram says, "It is not I who seek the naive and unenlightened, but the naive and unenlightened who seek me," where "I" refers to the Nine at the Beginning (initial line) and "the naive and unenlightened" refers to the Six in the Fifth (fifth line). It also says, "The first divination reveals, but if repeated three times, it is regarded as disrespectful, and if disrespectful, it does not reveal," where "first divination" refers to the first line, and "three times" refers to the third and fourth lines. The "Zun" hexagram overlaps and tends toward the "Ji Ji" hexagram, and the entire hexagram takes the Nine at the Beginning as its main line, so the Hexagram Statement only mentions this line. However, the Hexagram Statement of the "Meng" hexagram mentions five lines: the second, fifth, first, third, and fourth, so the Great Treatise says, "One has thought through more than half," meaning that once one understands the彖辞, one has grasped more than half of the meaning of the hexagram. The Hexagram Statements of the other hexagrams can all be interpreted in this way.

○乾五至異位○此下陳二四三五爻之義，亦所謂要終者也。六爻以二五為中和，卦二五兩爻又以五爻為主。乾五為功，故凡言功皆指五。或以二四同在陰位，三五同在陽位，故同功，非易之例也。二為大夫，四為諸侯，乾鑿度文，言二四皆有承五之功而位則異也。

This section explains the text 「Qian (Heaven) five... different positions」. It elaborates on the meanings of the second, fourth, third, and fifth lines, which is what the Great Treatise refers to as 「to consider the conclusion」—looking back at each line from the final outcome, particularly the fifth line. Among the six lines, the second and fifth lines are considered the positions of balance and harmony, and between these two, the fifth line holds primary importance. In the Qian hexagram, the fifth line is where 「achievement」 is located, so whenever 「achievement」 is mentioned, it refers to the fifth line. Some people say that the second and fourth lines are in the same yin position, and the third and fifth lines are in the same yang position, so they are called 「same achievement」. However, this is not the original meaning of the Book of Changes. The second line corresponds to the position of a minister, and the fourth line corresponds to the position of a prince, according to the text of the Qian Zuo Du. The phrase 「same achievement but different positions」 means that both the second and fourth lines have the function of supporting the ninth line five, but their positions differ in rank.

○乾為至則凶○乾為善，亦謂五也。二四皆承五，二居中而應五，故多譽；四不中而近五，故多懼。凡卦相比而不相害則吉，近而不相得則凶，故引下傳以為證也。○柔當至六二○此申二多譽之義。柔利承陽，遠則不利，蒙六四之吝遠於陽也。二遠於五，所以多譽而無咎者，以其用柔居中而應五也。其要者亦要終之義也。

This section of the commentary states, "Qian represents... then it is凶 (unfavorable)." Qian represents good, and this "good" also refers to the fifth line. The second and fourth lines both are above the fifth line: the second line is in the center of the lower trigram and corresponds with the fifth line, hence "many praises"; the fourth line is not in the central position, but only closely adjacent to the fifth line, hence "many fears." Generally, if two lines are close to each other without interfering with each other, it is favorable; if they are adjacent but do not harmonize, it is unfavorable. Therefore, Hui Dong cites the passage from the lower part of the Great Treatise to confirm this. The following section of the commentary, "Yin in the proper place... six two," explains further the reason for the second line's "many praises." Yin and flexibility serving Yang and strength is advantageous; being too far from Yang is not advantageous. The sixth line of the Meng hexagram has "difficulty" because it is far from the Yang line. Although the second line is somewhat distant from the fifth line, it still receives many praises without causing mistakes, because it is flexible and in the center and corresponds with the fifth line. The term "its essence" refers to "to conclude," meaning to argue based on the final outcome.

○三有至異位○功者五之功而三佐之，故同功。三為三公，五為天子，亦乾鑿度文。○三過至之等○揚雄論乾六爻之義云：「過中則惕。」三過中，故多凶也。六爻之功皆歸於五，故五多功。易之例陽貴陰賤，今三陽而稱賤者，三多凶，陽吉陰凶，故謂之賤。且三對五言不得雲貴。

This section of the commentary explains "three have... different positions." The term "merit" originally refers to the achievements of the fifth line, which are supported and completed by the third line, so the third and fifth lines are said to "share the same merit." The position of the third line corresponds to the Three Dukes, while the position of the fifth line corresponds to the Son of Heaven, as stated in the original text of the "Qian Zao Du." In the following section of the commentary, "three overstep... etc." Yang Xiong discusses the meaning of the six lines in the Qian hexagram, saying, "Once one has passed the center, one should be cautious." The third line has already passed the center of the lower trigram, hence it "incurs many misfortunes." The achievements of the six lines ultimately belong to the fifth line, hence it is said that "the fifth line has many merits." The general principle of the Book of Changes is that yang lines are esteemed and yin lines are considered lowly. Now, the third line is clearly a yang line yet is called "lowly," because the third line incurs many misfortunes. Yang is associated with good fortune and yin with bad fortune; thus, many misfortunes bring it close to yin, hence it is called lowly. Moreover, the third line is discussed in contrast to the fifth line, so it naturally cannot be considered esteemed.

繫上云：「卑高以陳，貴賤位矣。」又云：「列貴賤者存乎位。」又云：「崇高莫大乎富貴。」貴皆謂五，故五在，三不得言貴也。若據陰爻亦得言貴，屯初九傳云「以貴下賤，大得民」是也。若爻不善亦不得言貴，頤初九傳云「觀我朵頤，亦不足貴」是也。爻有等，下傳文。乾為善，三多凶，故不言其善也。

The Great Treatise on the Upper Transmission says, "The low and high are arranged, and the positions of nobility and humility are established," and also says, "The distinction of nobility and humility depends on position," and further says, "No status is higher than wealth and honor." In these passages, the term "nobility" refers to the fifth line. Since the fifth line is at the top, the third line cannot be called noble. If we take a yao of yin as a reference, a yao of yang can also be called noble. The statement in the Image Commentary of the first line of the Zun hexagram, "Using nobility to humble the lowly, one gains the support of the people," uses the term in this way. If the yao itself is not virtuous, it cannot be called noble. The statement in the Image Commentary of the first line of the Yi hexagram, "Observing my delicious morsel, it is not worth being noble," uses the term in this way. The phrase "yao have different levels" comes from the Great Treatise on the Lower Transmission. The Qian hexagram represents virtue, but the third line often has misfortune, so the Great Treatise only mentions its frequent misfortune and does not speak of its virtue.

○謂三勝稱也○下傳云「其辭危」，虞彼注云「危謂三」，故知其柔其剛皆謂三也。勝稱同物，故云勝稱也。上云「非其中爻不備」，故此傳論二爻之義云「其要無咎，其用柔中也」，論三爻之義云「其柔危，其剛勝邪」，以陽居陽故稱也。

This section of the commentary from "Wu Fan" states "the third line" to "胜任, meaning to be adequate." The "Xici Xia Zhuan" says "its words are dangerous," and Yu Fan explains in his commentary that "dangerous refers to the third line." From this, we know that the phrases "its softness" and "its firmness" both refer to the third line. "Win" and "adequate" are words of the same category, with meanings that are mutually explanatory, so the commentary says "win, meaning to be adequate" — that is, to be capable or to be in harmony. Earlier it was mentioned that "without the middle line, the meaning of the hexagram is not complete." The middle line is not taken to be any of the lines from second to fifth, and if so, the meaning of the hexagram would be incomplete. Therefore, when discussing the meaning of the second line in this transmission, it says "its essence brings no blame, its use is soft and moderate," and when discussing the meaning of the third line, it says "its softness is dangerous, its firmness is strong." The third line, with a yang line in a yang position, is firm and in the correct place, so it is said to be "strong," meaning it is sufficient and capable.