The Great Treatise, Part II: The Book of Changes is vast, comprehensive, and fully complete.

易之為書也廣大悉備。注：有天地人之道，故悉備。「以言乎天地之間則備矣。」有天道焉，有人道焉，有地道焉。注：道謂陰陽剛柔仁義之道，所謂性命之理也。兼三才而兩之故六。注：參天兩地為六畫，故六也。六者非它也，三才之道也。注：六爻之動，三極之道，故三才之道也。

The text says: The Book of Changes is vast and comprehensive. Hui Dong's commentary explains: It includes the ways of Heaven, Earth, and humanity, hence it is said to be "complete." The passage in the Upper Great Treatise says "when speaking of the space between Heaven and Earth, it is complete," which means exactly this. The text then says: It contains the ways of Heaven, humanity, and Earth. Hui Dong's commentary explains: Here, "ways" refer to the three pairs of principles: Yin and Yang, softness and strength, and benevolence and righteousness. These are the "principles of life and nature" mentioned in the "Commentary on the Hexagrams." The text says: It combines the three elements, and each element is represented by two lines, thus forming six lines. Hui Dong's commentary explains: Heaven is taken as three, Earth as two, and they combine to form six lines. Hence, it is six. The text says: These six lines are not anything else but the ways of the three elements. Hui Dong's commentary explains: The Upper Great Treatise says "the movement of the six lines is the principles of the three extremes," hence the six lines are the ways of the three elements.

道有變動故曰爻。注：爻也者，效天下之動者也。爻有等故曰物。注：聖人有以見天下之動而觀其會通以行其等禮，故爻有等；乾陽物，坤陰物，故為物。物相雜故曰文。注：純乾純坤之時未有文章，陽物入坤，陰物入乾，更相雜成六十四卦，乃有文章，故曰文。文不當故吉凶生焉。注：不當謂不當位，當則生吉，不當則生凶，故吉凶生也。

The text says: "The Dao has changes and movements, so it is called 'yao'." Commentary: "Yao" refers to something that imitates the changes and movements of all things under heaven. The text says: "Yao has ranks, so it is called 'wu'." Commentary: The sage observed the changes in the world, examined where they connect and communicate, and based on this, implemented a system of ritual with distinctions, hence yao has ranks; Qian is the yang wu, Kun is the yin wu, so it is called "wu." The text says: "Wu categories are intermingled, so it is called 'wen'." Commentary: When it is pure Qian or pure Kun, there is no display of patterns; when the yang wu enters Kun and the yin wu enters Qian, they intermingle and generate the sixty-four hexagrams, thus producing patterns, so it is called "wen." The text says: "Patterns are intermingled, and the positions of yao have proper and improper ones, and thus good and bad fortune arise." Commentary: "Improper" refers to yao not being in the proper position; when yao is in the proper position, good fortune arises; when it is not, bad fortune arises, and thus good and bad fortune are generated.

疏。有天至備矣○繫上曰「夫易廣矣大矣」，荀彼注云：「以陰易陽謂之廣，以陽易陰謂之大。」下云「以言乎天地之間則備矣」。天，天道也；地，地道也；天地之間，人道也。大衍之數備三才，故廣大悉備也。○道謂至理也○說卦曰：「立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。」六者原本於性命，故云性命之理。下云「兼三才而兩之」，是順性命之理也。

This is a commentary. First, I will explain the annotation "There is heaven... complete." The "Great Treatise" of the Upper Classic says, "The Book of Changes is vast and great." Xun Shuang's annotation there says, "Replacing yin with yang is called vast, and replacing yang with yin is called great." The following text says, "Speaking of the space between heaven and earth, it is complete." "Heaven" refers to the way of heaven, "earth" refers to the way of earth, and the way between heaven and earth refers to the way of human beings. The large derivation method of divination has already included the three principles, so it is said "vast and great, fully complete." Next, I will explain the annotation "the way refers to... reason." The "Commentary on the Hexagrams" says, "Establishing the way of heaven is called yin and yang, establishing the way of earth is called softness and strength, establishing the way of human beings is called benevolence and righteousness." Yin and yang, softness and strength, benevolence and righteousness are all rooted in nature and destiny, so they are called "the reason of nature and destiny." The following text says, "Combining the three principles and dividing them into two," which is exactly following the reason of nature and destiny to establish the hexagrams.

○參天至六也○說卦云：「兼三才而兩之，故易六畫而成卦。」虞彼注云：「謂參天兩地，乾坤各三爻而成六畫之數也。」○六爻至道也○「六爻之動，三極之道」，上繫文。三極謂天地人，即三才，故云三才之道也。○爻也至者也○道即三才之道。「爻也者，效天下之動者也」，上傳文。虞彼注云：「動，變也。謂兩三才為六畫，則發揮於剛柔而生爻也。」

The commentary on the section "参天……六也" says: The "Sayings of the Guan" states: "Combining the three elements and dividing them into two, thus the Book of Changes has six lines to form a hexagram." Yu Fan explains there: "What is meant by 'participating in heaven and dividing into two' is that the trigrams of Heaven and Earth each have three lines, and together they form the number of six lines." Following this, the commentary on the section "六爻……道也" says: "Six lines in motion represent the three ultimate principles." This phrase comes from the "Great Treatise on the Transmission of the Hexagrams," where "three ultimate principles" refer to heaven, earth, and humanity, that is, the three elements. Therefore, six lines represent the principles of the three elements. Then the commentary on the section "爻也……者也" says: Here, "principle" refers to the principles of the three elements. "A line is something that reflects the movement of the world" comes from the "Great Treatise on the Transmission of the Hexagrams." Yu Fan explains there: "Movement means change. Dividing the three elements into two lines each to form six lines, thus generating lines through the interaction of firm and yielding."

○聖人至為物○「聖人有以見天下之動而觀其會通以行其等禮」，上繫文。道有變動，故曰爻。乾坤交而通，故觀其會通以行其等禮。禮之有降殺，本於爻之有等級，故曰等禮。「乾陽物，坤陰物」，上傳文，言爻之陰陽自乾坤來也。

The passage "Saints... for things" states, "The sage has insight into the movement of the world and observes its convergence and communication in order to carry out ceremonial rites." This comes from the Upper Transmission of the Great Treatise. The Dao has change and movement, hence it is called a yao. Only after the union of Qian and Kun does communication become possible, so observing the points of convergence and communication, one can proceed to implement differentiated rites. The reason why rites have distinctions of elevation and reduction, thickness and thinness, lies in the fact that yao have different levels of hierarchy, hence it is called "equal rites." "Qian represents yang substance, and Kun represents yin substance" comes from the Lower Transmission of the Great Treatise, meaning that the yao's yin and yang attributes originate from Qian and Kun.

○純乾至曰文○此虞義也。純乾純坤謂乾坤各三爻也，其時未有文章，鄭語曰「物一無文」是也。乾坤交通，故陽物入坤，陰物入乾而成六子，八卦更相錯而成六十四卦，柔文剛，剛文柔，如五色相雜而成文章，故曰文也。○不當至生也○陽居陰、陰居陽為不當位。乾鑿度曰：「陽失位為庸人，陰失位為小人也。」「吉凶者，言乎其得失也」，故得位則生吉，失位則生凶。

The passage "pure Qian... called Wen" uses Yu Fan's interpretation. Pure Qian and pure Kun refer to the essential nature of Qian and Kun each consisting of only three lines; at that time there was no ornamentation. The statement "a single thing has no pattern" from Guoyu · Zhengyu expresses the same idea. When Qian and Kun interact and connect, the yang element enters Kun and the yin element enters Qian, thus producing the six sons Zhen, Kan, Gen, Xun, Li, and Dui. The eight trigrams then intermingle to form the sixty-four hexagrams. Softness adorns firmness, and firmness adorns softness, just as five colors intermingle to form patterns, hence it is called "Wen." The following passage "not appropriate... birth" refers to when a yang line is in a yin place or a yin line is in a yang place, which is called "inappropriate position." The Qianzao Du says: "A yang line in an inappropriate position is a common person, and a yin line in an inappropriate position is a petty person." The Xici also says "Good and bad are about gain and loss," so being in the appropriate position produces good, and being in an inappropriate position produces bad.

易之興也其當殷之末世周之盛德邪，當文王與紂之事邪。注：謂文王書易六爻之辭也。末世乾上，盛德乾三也。是故其辭危。注：危謂乾三「夕惕若夤，厲無咎」，故辭危也。危者使平。注：平謂三，天地際故平。文王則庖犧，合德乾五，故危者使平也。易者使傾。注：乾為易，傾謂上，乾盈動傾，故使傾，謂紂也。其道甚大，百物不廢。注：大謂乾道，乾三爻三十六物，略其奇五故百物，反覆不衰，故不廢也。

The classic text says: The rise of the Book of Changes probably occurred during the late Shang dynasty and the flourishing era of the Zhou dynasty? It was during the time of King Wen and King Zhou? Hui Dong's self-commentary says: This refers to King Wen completing the line statements of the six lines in the Book of Changes. "Late era" takes its image from the top line of the Qian trigram, "flourishing virtue" takes its image from the third line of the Qian trigram. The classic text says: Therefore its statements are full of anxiety and danger. Self-commentary: "Danger" refers to the third line of the Qian trigram, "In the evening, being cautious as if on the edge of a precipice, danger without blame," so it is called dangerous. The classic text says: A person who is anxious and cautious can transform danger into peace. Self-commentary: "Peace" refers to the third line, which is located at the boundary between heaven and earth, thus being called peace; King Wen followed the example of Paoxi, his virtue harmonizing with the fifth line of the Qian trigram, so he could transform danger into peace. The classic text says: A person who is careless and negligent will bring about his own downfall. Self-commentary: The Qian trigram is easy and simple, thus Qian is called "Change." "Downfall" refers to the top line, the way of Qian is full, and when it moves, it overflows and falls, thus causing downfall, which refers to King Zhou. The classic text says: Its principles are extremely vast, encompassing all things without any being discarded. Self-commentary: "Vast" refers to the way of Qian; one line of Qian corresponds to the number of thirty-six things, omitting the remainder, thus saying "a hundred things"; the way of Qian is continuous without exhaustion, thus saying "not discarded."

懼以終始，其要無咎，此之謂易之道也。注：乾稱易道。「知至至之，可與幾也」，故懼以始；「知終終之，可與存義也」，故懼以終；終日乾乾故無咎。危者使平，易者使傾，惡盈福嗛，故易之道者也。

The text says: From beginning to end, one should always maintain vigilance and caution, and the key lies in avoiding mistakes, which is called the principle of the Book of Changes. Self-commentary: The Qian trigram is what is referred to as the "way of the Changes." The Wenyan says, "Knowing the ultimate and reaching it, one can be in tune with the subtle," which refers to being cautious at the beginning; it also says, "Knowing the end and reaching it, one can uphold righteousness," which refers to being cautious at the end. By being diligent and tireless all day, one will not suffer misfortune. Those who are anxious and in danger can turn to peace, while those who are careless and arrogant will ultimately fall. Heaven's way detests excess and bestows blessings upon humility, which is the principle explained in the Book of Changes.

疏。謂文至三也○此虞義也。大道之行，天下為公，選賢與能，故庖犧作易，創二五升降之法，以天德居天位。夏商以後，大道既隱，天下為家，大人世及以為禮。至殷之末世，紂為無道，故文王演易，昌明大道，書易六爻之辭而明吉凶悔吝，易道廢而復興。屯之六三「君子以經論」，是文王演易文致太平之事，故曰「易之興也，其當殷之末世周之盛德邪，當文王與紂之事邪」。上九「忼龍有悔」，故末世。乾上謂紂也。陽成於三，九三「終日乾乾，夕惕若夤」，窮神知化德之盛，故盛德乾三也。

This is a commentary. First, it explains the annotation "meaning that Wen... three" by using Yu Fan's interpretation. In ancient times, when the great way was in practice, the world belonged to all, and capable people were recommended. Therefore, Paoxi created the Book of Changes, establishing the method of the two five rising and falling, allowing those with Heavenly Virtue to hold the position of Son of Heaven. After the Xia and Shang dynasties, the great way was hidden, and the world became private property of a family, with the ruler passing the throne to his son as a ritual. By the end of the Shang dynasty, King Zhou was tyrannical and unjust, so King Wen developed the Way of the Book of Changes, promoting the great way of the former kings, and composed the line statements for the six lines to clarify fortune, misfortune, regret, and hardship, thus reviving the Way of the Book of Changes. The line statement of the third line in the Zun hexagram, "the gentleman is skilled in planning and organizing," is exactly the act of King Wen developing the Book of Changes and using cultural virtue to achieve peace and prosperity. Therefore, it is said, "the rise of the Book of Changes was during the late Shang dynasty and the flourishing virtue of the Zhou dynasty, during the affairs of King Wen and King Zhou." The line statement of the top line in the Qian hexagram, "the dragon is restless and has regret," is used to represent the end of the dynasty. The top line of Qian refers to King Zhou. Yang energy is perfected at three, and the line statement of nine three, "all day long diligent and cautious, as if afraid of danger in the evening," thoroughly explores the profound and understands the workings of creation, which is the peak of virtue, so "great virtue" is symbolized by the nine three of Qian.

○危謂至危也○此虞義也。承上「周之盛德」，故知危謂乾三。三多凶，「夕惕若夤，厲無咎」，乾九三爻辭。文言云「雖危無咎」，故辭危也。○平謂至平也○泰九三爻辭曰「無平不陂」，虞彼注云「平謂三」，傳曰「天地際也」，三處天地之會，故平也。虞上繫注云「文王則庖犧」，亦與天地合德，庖犧德合乾五，文王則之，故德亦合乾五，幽而演易文致太平，故危者使平也。

The section of the commentary stating "danger refers to... danger" uses Yu Fan's interpretation. Following the previous reference to "the flourishing virtue of the Zhou dynasty," the term "danger" refers to the third line of the Qian hexagram. The third line is often associated with misfortune, and the line statement for Qian's third line says "being vigilant in the evening, though dangerous, there is no blame." The "Wenyan" explains "though dangerous, there is no blame," hence it is called "dangerous words." The following section of the commentary stating "level refers to... level" refers to the line statement of the Tai hexagram's third line, which says "there is no level without slope." Yu Fan explains that "level refers to the third line." The "Image Commentary" says "the meeting point of heaven and earth," meaning the third line is exactly at the point where heaven and earth meet, hence it is called "level." Yu Fan's commentary on the "Great Treatise" of the "Transmission" says "King Wen learned from Paoxi," who harmonized with heaven and earth; King Wen learned from others, hence his virtue also harmonized with the fifth line of Qian. King Wen, although imprisoned, elaborated on the Way of the "I Ching," using his moral virtue to bring about peace, hence those who face danger can transform it into peace.

○乾為至紂也○乾以易知，故乾為易。承殷之末世言，故傾謂上。上九「忼龍」盈不可久，故乾盈動傾。紂無道滅亡，故易者使傾也。○大謂至廢也○此虞義也。陽稱大，乾道變化，故大謂乾道。乾陽爻九，四九三十六，三爻一百八，略其奇數，故百物。乾純粹精，故為物也。終日乾乾反復道，故反覆不衰，是不廢之義也。

The commentary on the section "Qian represents... Zhou" explains that Qian is associated with "Easy" because it is characterized by simplicity and knowledge. This passage discusses the end of the Shang dynasty, so "tilting" refers to the top line. The top line "Kang Long" indicates a state of fullness that cannot last, so when the Qian trigram is full, it moves and tilts. King Zhou was unjust and eventually perished, hence the saying that those who are arrogant are brought down. The following commentary on "Great refers to... decline" uses Yu Fan's interpretation. Yang is called "Great," and the Qian trigram's continuous transformation signifies "Great." The yang lines of Qian, using the number nine, total thirty-six for one line; three lines together make one hundred and eight, omitting the remainder, hence called "hundred things." Qian is pure and refined, so it is called "thing." Being diligent all day and repeatedly following the path leads to continuous effort without exhaustion, which is the meaning of "not declining."

○乾稱至者也○此虞義也。乾為易為道，故乾稱易道。「知至至之」，至謂初；「知終終之」，終謂上，此文言傳釋九三義也。九三知始知終，雖危無咎，與此傳「懼以終始，其要無咎」同義，故引以為證。天道福謙，故危者使平；地道變盈，人道惡盈，故易者使傾。謙自乾來，上九降三，乾為易道，故易之道者也。

The passage "Qian is called... " is explained according to Yu Fan's interpretation. Qian is both "Easy" and "Dao," so it is said that Qian refers to "Easy Dao." The "to the utmost" in "knowing to the utmost and reaching it" refers to the first line, while "to the end" in "knowing to the end and reaching it" refers to the top line. This is how the "Wenyan Transmission" explains the line Nine in the Third. Nine in the Third knows both the beginning and the end, and though in a dangerous situation, does not result in blame, which is the same meaning as what is said in the "Great Treatise" about "fearing from beginning to end, but the key is to have no blame." Heaven's Dao bestows blessings upon humility, so those in worry and danger can turn it into peace; Earth's Dao changes when full, while human Dao hates fullness, so those who are arrogant will be overturned. The "Qian" hexagram comes from Qian, with the top Nine descending to the third position. Since Qian is the "Easy Dao," this is the principle of the "Book of Changes."

夫乾天下之至健也，德行恆易以知險。注：險謂坎也。謂乾二五之坤成坎離，日月麗天，天險不可升，故知險者也。夫坤天下之至順也，德行恆簡以知阻。注：阻，險阻也。謂坤二五之乾，艮為山陵，坎為水，巽高兌下，地險山川丘陵，故以知阻也。能說諸心，能揅諸侯之慮。注：乾五之坤坎為心，兌為說，故能說諸心。坎心為慮，乾初之坤為震，震為諸侯，故能揅諸侯之慮。

The text says: Qian is the most strong and vigorous in the world, its virtue is always gentle and capable of penetrating dangers. Hui Dong's commentary: "Danger" refers to the Kan hexagram. The second and fifth lines of Qian go into Kun to form Kan and Li. The sun and moon hang in the sky, the danger of the heavens is great and difficult to climb, thus it can penetrate dangers. The text says: Kun is the most gentle and yielding in the world, its virtue is always simple and capable of penetrating obstructions. Commentary: "Obstruction" is the same as "danger." The second and fifth lines of Kun go into Qian, the mutual hexagram forms Gen (mountain), Kan (water), and Xun (wind), with Dui (lake) as the lower part, which matches the image of "earthly danger with mountains, rivers, and hills," thus it can penetrate obstructions. The text says: It can make people pleased and obedient, and examine the thoughts of the feudal lords. Commentary: The fifth line of Qian goes into Kun to form Kan, which represents the heart, and Dui, which represents joy, thus it can please and win over people's hearts; the heart represented by Kan is the thought, and the first line of Qian going into Kun forms Zhen, which represents the feudal lords, thus it can examine the thoughts of the feudal lords.

定天下之吉凶，成天下之娓娓者。注：謂乾二五之坤成離日坎月，則八卦象具，八卦定吉凶，故能定天下之吉凶。娓娓者，陰陽之微，月生震初，故成天下之娓娓者。是故變化云為，吉事有詳。注：詳，善也，吉之先見者也。陽出變化云為吉事為詳，謂復初乾元者也。象事知器，占事知來。注：象事謂坤，坤為器，乾五之坤成象，故象事知器。占事謂乾以知來，乾五動成離則翫其占，故知來。

The text says: It can determine the fortune and misfortune of the world, and accomplish the ceaseless endeavors of the world. Commentary: The second and fifth lines of Qian move to Kun to form Li (Fire) and Kan (Water), thus completing the images of the Eight Trigrams; the Eight Trigrams are sufficient to determine fortune and misfortune, hence it can determine the fortune and misfortune of the world. "Wenwen" refers to the subtle signs at the beginning of the movement of yin and yang. The moonlight first appears in the first line of Zhen, hence it can accomplish the wenwen of the world. The text says: Therefore, in the moment of change and action, auspicious events have prior omens. Commentary: "Xiang" means good, it is the prior omen of auspiciousness. When yang energy emerges, it brings about change and manifests as action, and auspicious events become omens, referring to the first line of the Fu hexagram, which is the vital energy of Qian. The text says: Observing the images in relation to events to understand the use of tools, and inquiring about events to know the future. Commentary: "Xiangshi" refers to Kun, as Kun represents tools, and when the fifth line of Qian moves to Kun, the image is formed, hence by observing the images in relation to events, one can understand the use of tools; "Zhan Shi" refers to Qian's ability to know the future, as when the fifth line of Qian moves, it forms Li, and one can then contemplate its divinatory text, hence one can know the future.

天地設位，聖人成能。注：天尊五，地卑二，故設位。乾為聖人，能說諸心，能揅諸侯之慮，故成能也。人謀鬼謀，百姓與能。注：乾為人，坤為鬼，乾二五之坤坎為謀，乾為百，坤為姓，故人謀鬼謀，百姓與能。

The text says: Heaven and Earth established the positions of respect and humility, and the sage fulfilled their functions. Commentary: Heaven is exalted at the number five, Earth is humble at the number two, so it is said "established positions." Qian represents the sage, who can make people pleased and obedient, and can investigate the thoughts of the feudal lords, so it is said "fulfilled functions." The text says: humans plan, ghosts and spirits plan, and the people also participate in their ability. Commentary: Qian represents humans, Kun represents ghosts, Qian at two and five moves to Kun, Kan represents planning, Qian represents hundred, Kun represents people, so it is said humans plan, ghosts and spirits plan, and the people participate in their ability.

疏。險謂至者也○此虞義也。坎為險，故云險謂坎也。乾二五之坤成坎，乾二五變之坤成離，故云乾二五之坤成坎離。坎月離日，故日月麗天。論語曰：「仲尼日月也，無得而踰焉。」又云：「夫子之不可及也，猶天之不可階而升也。」故云天險不可升也，是知險之義也。「天險不可升也」，坎彖傳文。

This is a commentary. First, it explains the annotation "danger refers to...". The explanation used here is based on Yu Fan's interpretation. Kan represents danger, so it says "danger refers to Kan". The second and fifth lines of Qian go to Kun to form Kan, and the second and fifth lines of Qian change to go to Kun to form Li. Therefore, it says that the second and fifth lines of Qian going to Kun form Kan and Li. Kan represents the moon, and Li represents the sun, so the sun and moon hang in the sky. The Analects records Zigong's words: "Master Zengni is the sun and moon; no one can surpass him." It also says: "The master's unattainability is like the sky's inability to be climbed step by step." Therefore, the sky's danger cannot be climbed, which is precisely the meaning of "knowing danger." The phrase "the sky's danger cannot be climbed" comes from the Commentary on the Judgment of the Kan hexagram.

○阻險至阻也○此虞義也。坤二五之乾成離，坤二五動之乾成坎，互體艮為山陵，坎為水，巽為高，澤動而下，故兌為下。坤為地。「地險山川丘陵」亦坎彖傳文。「地險山川丘陵」，地險而阻，故知阻者也。○乾五至之慮○此虞義也。兌媵口說，說從坎心，說之深也。震初獨行，不與聖人同憂，揅慮從震，揅之微也。能說諸心，故能定天下之吉凶；能揅諸侯之慮，故能成天下之娓娓，所謂聖人成能也。

The passage from the commentary "Zu Zheng Zhu Wen" from "Zu" to "Zu Ye" uses Yu Fan's interpretation. The second and fifth lines of the hexagram Kun move to the hexagram Qian to form Li, and the second and fifth lines of Kun move to Qian to form Kan. The mutual elements include Gen representing mountains, Kan representing water, and Xun representing high places. The marsh moves downward, so Dui represents the lower part. Kun represents the earth. "The earth is dangerous with mountains, rivers, hills and ridges" is also a phrase from the "Commentary on the Judgment" of the hexagram Kan. Since it is called "the earth is dangerous with mountains, rivers, hills and ridges," the terrain is rugged and full of obstructions, so it can clearly understand the blockages. The following passage from the commentary "Qian Wu... Zhi Lu" also uses Yu Fan's interpretation. Dui governs speech and discourse, and joy arises from Kan's heart, indicating deep joy; Zhen's initial line has a single yang line moving alone, not sharing the worries of the sage, and the subtle thinking and consideration are taken as the image of Zhen. This can make people pleased and convinced, thus being able to judge the fortune and misfortune of the world; it can examine the thoughts of the feudal lords, thus achieving the great and tireless endeavors of the world, which is what is called "the sage's accomplishment."

○謂乾至娓者○此虞荀義也。乾二五之坤，坤二五之乾，成離日坎月，互有艮巽，故八卦象具。陽息則吉，陰消則凶，故八卦定吉凶。娓微同物，故云娓娓者陰陽之微。三日月出震，故月生震初。上傳云「定天下之吉凶，成天下之娓娓者，莫善乎蓍龜」是也。知險知阻，其以此耳。

The passage discusses the interpretation of the section "speaking of Qian...娓" by combining the views of Yu Fan and Xun Shuang. When the second and fifth lines of Qian move to Kun, and the second and fifth lines of Kun move to Qian, the trigrams Li (Fire) and Kan (Water) are formed, representing the sun and moon respectively. The interacting trigrams also include Gen (Mountain) and Xun (Wind), thus completing all eight trigrams. When yang energy grows, it is auspicious; when yin energy declines, it is inauspicious. Therefore, the eight trigrams can determine auspicious and inauspicious outcomes. The characters "娓" and "微" are similar and have related meanings, so "娓娓" refers to the subtle signs of the initial movement of yin and yang. The moon's light appears three days after its emergence in the direction of Zhen (Thunder), so the moon is said to originate from Zhen. The "Great Treatise" states, "Determining the auspicious and inauspicious of the world, and forming the subtle signs of yin and yang, nothing is better than the tortoise shell and yarrow stalks." This is precisely the meaning intended. The concept of knowing danger and obstacles is based on this principle only.

○詳善至者也○此虞義也。乾初為善，故云詳善也。吉之先見者，故吉事有詳。陽出變化云為成復初，初為元，元亦善也，故復初乾元者也。○象事至知來○此虞義也。坤為事為器，乾五之坤成坎月離日，日月為象，故象事知器。乾神知來，乾五動之坤成離，以離目翫其占，極數知來之謂占，故占事知來也。

The commentary from "Xiangshi" to "zhe ye" section uses Yu Fan's interpretation. The beginning of Qian represents "goodness," so it says "detailed is good." It is a favorable omen preceding good fortune, so it says good fortune has auspicious signs beforehand. Yang energy emerges and causes change, manifesting as words and deeds, forming the initial line of the hexagram "Fu." The initial line is "Yuan," and "Yuan" is also "goodness," so this refers to the initial Qian Yuan energy of the hexagram "Fu." The following commentary from "Xiangshi... zhi lai" section also uses Yu Fan's interpretation. K'un represents affairs and objects, while Qian's fifth line moves to K'un to form Kan (water), and the sun and moon are the images, so by the image of affairs one can know the use of objects. Qian's divine subtlety allows it to foresee the future; Qian's fifth line moves to K'un to form Li (fire), using the eye of Li to examine its divination text. The "Great Treatise" says "to know the future through the extremes of numbers is called divination," so by divination of affairs one can know the future.

○天尊至能也○此虞義也。天尊五謂乾五，地卑二謂坤二，列貴賤者存乎位，故設位。乾五為聖人謂庖犧也。說心揅慮，唯聖者能之，故成能也。○乾為至與能○此虞義也。人謀謂謀及乃心也，鬼謀謂謀及卜筮也，百姓謂謀及卿士也。朱仰之以百姓為謀及庶人，非也。聖人成能，故百姓與能也。

The section of the commentary "Heavenly尊... ability" uses Yu Fan's interpretation. "Heavenly尊 five" refers to the fifth trigram Qian, and "Earthly卑 two" refers to the second trigram Kun. The Great Treatise says "the distinction of honor and humility depends on position," so it is called "setting up positions." The fifth trigram Qian represents the sage, referring to Fuxi. Only sages can make people pleased and examine the thoughts of many, hence it is said "accomplishing ability." The following section of the commentary "Qian represents... and ability" also uses Yu Fan's interpretation. "Human planning" refers to the "Planning by heart" mentioned in the Hongfan, "Spirit planning" refers to consulting divination, and "common people" refers to consulting officials. Zhu Yangzhi's interpretation of "common people" as referring to commoners is incorrect. The sage accomplishes his function, so the common people are also included.

八卦以象告。注：在天成象，乾二五之坤則八卦象成，兌口震言，故以象告也。爻彖以情言。注：聖人之情見乎辭，故爻彖以情言，震為言。剛柔雜居而吉凶可見矣。注：乾二之坤成坎，坤五之乾成離，故剛柔雜居，艮為居。離有巽兌，坎有震艮，八卦體備，故吉凶可見也。變動以利言。注：乾變之坤成震，乾為利，變而通之以盡利，震為言，故變動以利言。吉凶以情遷。注：乾吉坤凶，六爻發揮，旁通情也，故以情遷。

The classic text says: The eight trigrams use their symbolic images to inform people. Hui Dong's self-commentary says: The images arise in heaven, when Qian (Heaven) moves to the second and fifth positions and combines with Kun (Earth), the image of the eight trigrams is formed; Dui (Lake) represents the mouth, Zhen (Thunder) represents speech, so they can use their images to inform. The classic text says: The line statements and the彖 statements express things through their actual situations. Self-commentary says: The intentions of the sage are expressed in words, so the line and彖 statements speak in terms of actual situations; Zhen (Thunder) represents speech. The classic text says: When yin and yang are intermingled and placed together, the fortune and misfortune can be seen. Self-commentary says: When Qian (Heaven) moves to the second position and combines with Kun (Earth) to form Kan (Water), and when Kun (Earth) moves to the fifth position and combines with Qian (Heaven) to form Li (Fire), thus yin and yang are intermingled and placed together; Gen (Mountain) represents dwelling. Within the body of Li (Fire) there are Xun (Wind) and Dui (Lake), and within the body of Kan (Water) there are Zhen (Thunder) and Gen (Mountain), so the bodies of the eight trigrams are complete, thus fortune and misfortune can be seen. The classic text says: Change leads to benefit and harm. Self-commentary says: When Qian (Heaven) changes and moves to Kun (Earth) to form Zhen (Thunder), Qian (Heaven) represents benefit, and change and flexibility are precisely for the sake of benefiting; Zhen (Thunder) represents speech, so change is spoken of in terms of benefit. The classic text says: Fortune and misfortune change according to actual situations. Self-commentary says: Qian (Heaven) represents fortune, Kun (Earth) represents misfortune, and the six lines are developed and change, connecting with the opposite trigrams to reveal their situations, so fortune and misfortune change according to situations.

是故惡相攻而吉凶生。注：攻，摩也。乾為愛，坤為惡，謂剛柔相摩，以愛攻惡生吉，以惡攻愛生凶，故吉凶生。遠近相取而悔吝生。注：遠陽謂乾，近陰謂坤，陽取陰生悔，陰取陽生吝，悔吝言小疵。情偽相感而利害生。注：情陽偽陰也，情感偽生利，偽感情生害，乾為利，坤為害。凡易之情近而不相得則凶。句。或害之，悔且吝。注：坤為近為害，以陰居陽，以陽居陰為悔且吝也。

The text says: Therefore, love and hate attack each other and produce good and bad fortune—here the original text is missing the character "love." The self-commentary says: "Attack" means mutual friction. Heaven represents love, Earth represents hate, referring to the mutual friction between the soft and the strong. Using love to attack hate produces good fortune, while using hate to attack love produces bad fortune, thus good and bad fortune arise. The text says: Distance and nearness take from each other and produce regret and hardship. The self-commentary says: "Distance" refers to yang, which is Heaven; "nearness" refers to yin, which is Earth. Yang taking from yin produces regret, while yin taking from yang produces hardship, and regret and hardship are merely minor flaws. The text says: True feeling and falsehood respond to each other and produce benefit and harm. The self-commentary says: Feeling belongs to yang, falsehood belongs to yin; feeling responding to falsehood produces benefit, while falsehood responding to feeling produces harm; Heaven represents benefit, Earth represents harm. The text continues: In general, the emotions shown in the Book of Changes, when similar yet not harmonious, result in misfortune. Hui Dong marks a "sentence" here, indicating that "then misfortune" should be considered a separate sentence. The text then says: Or there may be something that harms it, resulting in both regret and hardship. The self-commentary says: Earth represents nearness and harm; when yin occupies the yang position or yang occupies the yin position, it results in both regret and hardship.

將叛者其辭慚。注：坎人之辭也。坎為隱伏將叛，坎為心故慚也。中心疑者其辭枝。注：離人之辭也。火性枝分，故枝疑也。吉人之辭寡。注：艮人之辭也。艮其輔，言有序，故辭寡。躁人之辭多。注：震人之辭也。震為決躁，笑言啞啞，故辭多。誣善之人其辭游。注：兌人之辭也。兌為口舌，誣乾，乾為善人也。失其守者其辭詘。注：巽人之辭也。巽詰詘，陽在初守巽，初陽入伏陰下，故其辭詘。此六子也。離上坎下，震起艮止，兌見巽伏。上經終坎離則下經終既濟未濟，上繫終乾坤則下繫終六子，此易之大義者也。

The text says: The person who is about to betray others speaks with a sense of guilt. Commentary: This refers to the speech of the person symbolized by the Kan trigram. Kan represents concealment, which fits the image of someone about to rebel; Kan also represents the heart, and the character for "shame" contains the heart radical, hence it is associated with shame. The text says: The person who is doubtful speaks in a rambling manner. Commentary: This refers to the speech of the person symbolized by the Li trigram. The nature of fire spreads in four directions, hence the speech is rambling and shows doubt. The text says: The virtuous person speaks succinctly. Commentary: This refers to the speech of the person symbolized by the Gen trigram. The Gen hexagram says, "Hold fast to the cheek, speech is orderly," hence speech is concise. The text says: The restless person speaks much. Commentary: This refers to the speech of the person symbolized by the Zhen trigram. Zhen represents decisiveness and restlessness, and there is also the image of "laughing and talking joyfully," hence speech is abundant. The text says: The person who falsely accuses the virtuous speaks without foundation. Commentary: This refers to the speech of the person symbolized by the Dui trigram. Dui represents mouth and speech, using speech to falsely accuse the Qian trigram, which represents the virtuous. The text says: The person who loses his moral standards speaks in a twisted manner. Commentary: This refers to the speech of the person symbolized by the Xun trigram. Xun represents twisting and bending, with the yang line in the first position remaining within Xun, the initial yang line hidden beneath the yin, hence speech is twisted. All of these discuss the six younger trigrams. Li is above and Kan is below, Zhen rises and Gen stops, Dui appears and Xun hides; the upper part of the Classic concludes with Kan and Li, while the lower part concludes with the Already Completed and Not Yet Completed; the Upper Transmission of the Great Treatise concludes with Qian and Kun, while the Lower Transmission concludes with the six younger trigrams—this is the great meaning of the Book of Changes.

疏。在天至告也○此虞義也。日月在天成八卦象，乾二五之坤成震坎艮，坤二五之乾成巽離兌，故八卦象成。兌為口，震言為告，故以象告也。○聖人至情言○乾為聖人，乾坤旁通而天地萬物之情可見，辭以覩乎情，故聖人之情見乎辭。全體為彖，析體為爻。上傳云「知者觀其彖辭則思過半矣」，乾文言曰「六爻發揮，旁通情也」，故爻彖以情言也。

This is a commentary. First, the commentary explains the passage "In heaven... to inform" using Yu Fan's interpretation. The sun and moon in heaven generate the images of the eight trigrams: Qian (Heaven) with the second and fifth lines moving to Kun (Earth) forms Zhen (Thunder), Kan (Water), and Gen (Mountain); Kun with the second and fifth lines moving to Qian forms Xun (Wind), Li (Fire), and Dui (Lake), so the images of the eight trigrams are established. Dui represents the mouth, and the speech of Zhen is called "to inform," so it is said that the images inform. Next, the commentary explains the passage "The sage... words." Qian represents the sage; the trigrams Qian and Kun are interrelated, and thus the actual nature of heaven and earth and all things can be understood, while words are used to reveal the actual nature, so it is said that the sage's mind and views are expressed through words. Discussing the entire trigram is called "tuan," while discussing each line separately is called "yao." The "Great Treatise" of the "Transmission" says, "A wise person observes the tuan words, and thus considers more than half of the matter," and the "Wenyan" of Qian says, "The six lines unfold, and thus the nature is revealed," so it is said that tuan and yao discuss things in terms of their nature.

○乾二至見也○此虞義也。乾二升五，故乾二之坤成坎；坤五降二，故坤五之乾成離。乾剛坤柔，故剛柔雜居。坤二五之乾成離，互有巽兌；乾二五之坤成坎，互有震艮。八卦而小成，故八卦體備。八卦定吉凶，故吉凶可見也。○乾變至利言○此虞義也。利者義之和也，變動則有所適，如利見大人、利有攸往之類是也。變通所以盡利，故以利言也。○乾吉至情遷○此虞義也。遷，運徙也。乾坤旁通成六十四卦，故以情遷也。

The section of the commentary "Qian two... appears" uses Yu Fan's interpretation. Qian two ascends to position five, thus Qian two moves to Kun to form Kan; Kun five descends to position two, thus Kun five moves to Qian to form Li. Since Qian is strong and Kun is weak, the strong and weak intermingle and occupy each other. When Kun two and five move to Qian to form Li, the intermediate structure contains Xun and Dui; when Qian two and five move to Kun to form Kan, the intermediate structure contains Zhen and Gen. The eight trigrams are thus partially formed, so it is said that the structures of the eight trigrams are fully present. The eight trigrams are sufficient to determine good and bad fortune, so good and bad fortune can be seen. The following section of the commentary "Qian changes... speak of benefit" also uses Yu Fan's interpretation. "Benefit is the harmony of meaning," there is movement and thus a direction, such as "beneficial to see a great man" and "beneficial to go somewhere" are examples. Change and adaptability are precisely for the purpose of exhausting benefits, so it is discussed in terms of benefit. The following section of the commentary "Qian is auspicious... emotion changes" also uses Yu Fan's interpretation. "Change" means movement and migration. Qian and Kun communicate with each other to generate the sixty-four hexagrams, so it is said that they change according to emotion.

○攻摩至凶生○此虞義也。攻有摩義，故云攻摩也。乾長人故為愛，惡道屬陰故為惡。乾剛坤柔，剛柔相摩，故愛惡相攻。以愛攻惡陽生，故吉生；以惡攻愛陰消，故凶生也。○遠陽至小疵○此虞義也。本謂爻位之遠近而云遠陽近陰者，陰遠於陽則稱遠，陽近於陰則稱近，故遠謂陽，近謂陰。乾為遠，故遠陽謂乾；坤為近，故近陰謂坤。陽居陰位，故陽取陰生悔；陰居陽位，故陰取陽生吝。纖介不正，悔吝為賊，故悔吝言小疵。

The section from "attack, rub" to "misfortune arises" uses Yu Fan's interpretation. "Attack" includes the meaning of rubbing or brushing, hence it is said "attack is equivalent to rubbing." Heaven nurtures people, hence it is called love; the evil path belongs to yin, hence Earth is considered evil. Heaven is strong and Earth is gentle, and the strong and the gentle rub against each other, hence love and evil attack each other. Using love to attack evil promotes the growth of yang energy, hence producing good; using evil to attack love causes the retreat of yin energy, hence producing misfortune. The following section "distant yang... minor flaw" also uses Yu Fan's interpretation. The original text discusses the distance of yao positions, but the commentary says "distant refers to yang, near refers to yin," because yin is distant from yang and is called distant, and yang is close to yin and is called near, hence "distant" is attributed to yang, and "near" is attributed to yin. Heaven is distant, hence "distant yang" refers to Heaven; Earth is near, hence "near yin" refers to Earth. Yang occupying a yin position takes yin and produces regret; yin occupying a yang position takes yang and produces meanness. Minor deviations in the subtle aspects lead to regret and meanness, hence regret and meanness are merely minor flaws.

○情陽至為害○此虞義也。陽實為情，陰虛為偽。太玄曰：「離乎情者必著乎偽，離乎偽者必著乎情。」故知情陽偽陰也。乾為利，故情感偽生利；坤為害，故偽感情生害也。○坤為至吝也○此虞義也。凡二爻相比而不相得者，皆為陰陽失位而凶。雖不當位而剛柔相應，近爻猶有害之者，乃悔吝小疵矣。乾鑿度所云「其應實而有之」，皆失義也。

The section of the commentary "Qing yang... wei hai" uses Yu Fan's interpretation. Yang is full and solid, hence it represents true feelings; Yin is empty and floating, hence it represents falsehood. Yang Xiong's "Tai Xuan" says: "Those who depart from true feelings must be attached to falsehood, and those who depart from falsehood must be attached to true feelings." From this it can be known that true feelings belong to Yang and falsehood belongs to Yin. Qian represents benefit, so emotional attachment to falsehood produces benefit; Kun represents harm, so falsehood attached to emotion produces harm. The section of the commentary "Kun wei... lin ye" also uses Yu Fan's interpretation. Whenever two lines are adjacent but do not harmonize with each other, it is due to the loss of proper positions of Yin and Yang, leading to misfortune. Some cases may be improperly positioned yet have a harmonious relationship between Yin and Yang, but the adjacent line may still cause harm, resulting in only minor faults such as regret or hardship. The statement in "Qian Zao Du" "qi ying shi er you zhi" refers to the meaning of losing proper positions.

○坎人至慚也○此虞義也。六子稱人者，乾鑿度十二闢卦皆稱表，鄭彼注謂：「表者，人形體之章識也。」故復表日角，臨表龍顏，稱復人臨人，知六子亦稱人也。以下敘六子之辭，此為坎人之辭也。坎為隱伏將叛之象也。慚從心，坎心為慚也。○離人至疑也○此虞義也。離為火。火性枝分者，太玄應凖離，初一曰「六乾羅如，五枝離如」，故知火性枝分也。枝分不一，故枝疑也。

The section of the commentary "Kan person...shame" uses Yu Fan's interpretation. The reason why the six sons' hexagrams are called "person" is because when the "Twelve Dividing Hexagrams" are discussed in the "Qianzuo Du," they are all referred to as "table." Zheng Xuan explained there that "table refers to the marks appearing on the human body." Therefore, the "table" of the hexagram "Fu" is the sun's forehead, and the "table" of the hexagram "Lin" is the dragon's face, hence they are called "Fu person" and "Lin person." From this, we can know that the six sons' hexagrams can also be called "person." The following section explains the words of each of the six sons' hexagrams. This section discusses the words of the hexagram Kan. Kan represents concealment, which is the image of about to betray. The character "shame" contains the heart radical, and since Kan represents the heart, it is called shame. The section of the commentary "Li person...doubt" also uses Yu Fan's interpretation. Li represents fire. Therefore, it is said that fire has branches, because in the "Tai Xuan," the "response" starts with Li. Its first initial praise says "six Qian are arranged like a net, five branches like Li," thus we know that fire spreads out in four directions. Since it branches out without being singular, its words are rambling and thus appear doubtful.

○艮人至辭寡○此虞義也。○震人至辭多○此虞義也。巽究為躁卦謂震也，震剛在下而動，故為決躁。震為笑言，笑言啞啞，故辭多也。○兌人至人也○兌為巫為口，舌氣與乾通，故口舌誣乾。乾為善人，故誣善也。兌為金，太玄曰「四九為金為譖」，是誣善之義也。

The section of the commentary "Gentleman... speech is sparse" uses Yu Fan's interpretation. The following section "Zhen person... speech is abundant" also uses Yu Fan's explanation. The "Commentary on the Diagrams" says that Xun "eventually becomes the restless卦," referring to Zhen. Zhen has one yang line at the bottom that moves, hence it represents decisiveness and restlessness. Zhen is associated with laughter and speech, symbolizing "laughing and talking joyfully," hence speech is abundant. The following section "Dui person... person" states that Dui represents a shaman and mouth, the breath above the tongue connects with Qian, so it uses mouth and tongue to slander Qian. Qian represents a virtuous person, hence it is called "slandering the virtuous." Dui also represents metal. The "Tai Xuan" says "four nines are metal, representing slander." The number four nines belongs to metal and signifies slander, which is exactly the meaning of slandering the virtuous.

○巽人至者也○此虞義也。上傳云「其言曲而中」，虞彼注云「曲，詘」，陽曲初巽詰詘亦謂曲也。乾初在下，故陽在初守巽；陽伏巽下，故其辭詘。將叛者已下皆謂六子之辭，故云此六子也。離上坎下，震起艮止，兌見巽伏，皆雜卦文。離火枝分故上，坎隱伏故下，震決躁故起，兌誣乾故見，巽詰詘故伏。

The passage "Shuzheng Zhuwen 'Xun person...'" uses Yu Fan's interpretation. The "Transmission of the Great Treatise" says "its words are winding yet accurate," and Yu Fan explains "winding" as "bent." Yang is bent at the beginning, and Xun's bending is what is called "winding." The beginning of Qian is at the bottom, so it says Yang is at the beginning and guards Xun; Yang is hidden below Xun, so the words are winding. From "those who are about to rebel" onwards, it discusses the hexagrams of the six sons, so it says "these are the six sons." "Li above and Kan below, Zhen rises and Gen stops, Dui appears and Xun hides" are all phrases from the "Zagua Zhuan." Li is fire and branches upward, so it is called "above"; Kan is hidden, so it is called "below"; Zhen is decisive and restless, so it is called "rising"; Dui deceives Qian, so it is called "appearing"; Xun is bending, so it is called "hiding."

乾鑿度曰：「離為日，坎為月，日月之道，陰陽之經，所以終始萬物。」故以坎離為終。既濟未濟亦坎離也，故上經終坎離，則下經終既濟未濟也。上繫「乾坤其易之縕邪」已下皆敘乾坤六子，乾坤所成，故上繫終乾坤，則下繫終六子。此皆七十子所傳大義，故云此易之大義者也。

The "Qian Zao Du" says: "Li represents the sun, Kan represents the moon. The movement of the sun and moon follows the constant principle of yin and yang, and is used to bring about the beginning and end of all things." Therefore, the text concludes with Kan and Li. Ji Ji and Wei Ji are also composed of the two elements of Kan and Li. Therefore, the Upper Classic concludes with Kan and Li, and the Lower Classic concludes with Ji Ji and Wei Ji. The "Great Treatise Upper Transmission" from "Qian Kun qi Yi zhi Yun xie" onwards discusses Qian and Kun along with the six sons; the six sons are generated through the interaction of Qian and Kun, so the "Great Treatise Upper Transmission" concludes with Qian and Kun, while the "Great Treatise Lower Transmission" concludes with the six sons. These are the major teachings passed down by the seventy disciples of Confucius, so it is said that this represents the great meaning of the Book of Changes.

文言傳。注：文言，乾坤卦爻辭也，文王所制，故謂之文言，孔子為之傳。疏。文言一篇皆夫子所釋乾坤二卦卦爻辭之義，故云卦爻辭也。梁武帝云「文言是文王所制」。案「元者善之長也」一節，魯穆姜引之，在孔子前，故以為文王所制。然則初九以下著答問而稱「子曰」，豈亦文王所制耶？是知文言者指卦爻辭也。以卦爻辭為文王制，故謂之文言；孔子為之傳，故謂之文言傳，乃十翼之一也。

The Wenyan Transmission. Hui Dong's own commentary states: the term "Wenyan" refers to the hexagram statements and line statements of the Qian and Kun hexagrams, which were composed by King Wen, hence called "Wenyan." Confucius provided a commentary on them, which is called the Wenyan Transmission. Commentary: This entire passage consists of Confucius explaining the meaning of the hexagram and line statements of the Qian and Kun hexagrams, so the commentary says "Wenyan" refers to the hexagram and line statements. Emperor Wu of the Liang dynasty said, "Wenyan was composed by King Wen." Note: The section "Yuan is the beginning of goodness" was once cited by Mu Jiang of Lu, and this happened before Confucius' time. Therefore, some people have concluded that it was composed by King Wen. However, the part starting with "Chu Ji" clearly records a question and answer with "Zi Yu" (the Master said), so can this also be attributed to King Wen's composition? From this, we can conclude that the term "Wenyan" refers to the hexagram and line statements. Since the hexagram and line statements were composed by King Wen, they are called "Wenyan." Confucius provided a commentary on them, hence it is called the Wenyan Transmission, which is one of the Ten Wings.

元者善之長也。注：乾為善，始息於子，故曰善之長。外傳曰「震雷長也」，故曰元。亨者嘉之會也。注：以陽通陰，義同昏冓，故曰嘉之會。利者義之和也。注：陰陽相和，各得其宜，故曰義之和。貞者事之乾也。注：陰陽正而位當，則可以乾舉萬事。

The text says: "Yuan" is the beginning of all good qualities. Hui Dong's commentary states: "Qian represents goodness, and the yang energy begins in the month of Zi, so it is called 'the leader of goodness.' The Guoyu says 'thunder and lightning, which signify length,' hence it is called 'Yuan.' The text says: 'Heng' is the convergence of all beauty. The commentary explains: 'Yang communicates with yin, and the meaning is similar to marriage, hence it is called 'the convergence of beauty.' The text says: 'Li' is the harmony of righteousness. The commentary explains: 'Yin and yang harmonize with each other, each finding its proper place, hence it is called 'the harmony of righteousness.' The text says: 'Zhen' is the backbone of affairs. The commentary explains: 'When yin and yang each find their proper position and the lines are in harmony, they can establish things properly and accomplish all matters.'

君子體仁足以長人。注：易有三才，故舉君子。初九仁也。長，君也。元為體之長，君子體仁，故為人之長，故書作體信。嘉會足以合禮。注：嘉屬五禮，故嘉會足以合禮。繫曰「觀其會通以行其等禮」。利物足以和義。注：中和所以育萬物，故曰利物。外傳曰「言義必及利」。貞固足以乾事。注：剛柔皆正，物莫能傾，故足以乾事。君子行此四德者故曰乾元亨利貞。注：四者，道也，人行之則為德。君子中庸故能行此四者以贊化育，與天地合德也。

The text says: A gentleman takes benevolence as his foundation, thus being able to serve as a leader of people. Commentary: The Book of Changes encompasses the three elements of heaven, earth, and humanity, so it specially cites "gentleman" to represent the way of human beings. The initial line (Chu Ji) is associated with benevolence; "leader" refers to the ruler. The original is the head of a single body, so a gentleman taking benevolence as his foundation can become the leader of people; the Book of Documents writes it as "body of trust." The text says: Assembling all the virtues, thus being able to conform to ritual. Commentary: "Jia" is one of the five types of ritual, so gathering the good is sufficient to conform to ritual. The Great Treatise says, "Observing its harmonious connection to carry out its ceremonial rites." The text says: Benefiting all things, thus being able to harmonize with righteousness and reason. Commentary: Middle harmony is the fundamental way of nurturing all things, so it is said "benefiting things." The Guoyu says, "Discussing righteousness must necessarily mention benefit." The text says: Upholding firm correctness, thus being able to accomplish things. Commentary: The firm and the yielding each attain their proper position, so external things cannot overturn it, thus being able to accomplish things. The text says: A gentleman practices these four virtues, thus it is said "Qian: Yuan, Heng, Li, Zhen." Commentary: Yuan, Heng, Li, Zhen are originally the Dao, and when people practice them, they become virtue. A gentleman upholds the middle path, thus being able to practice these four, assisting the transformation and nurturing of heaven and earth, and harmonizing with the virtue of heaven and earth.

疏。乾為至曰元○乾為善，虞義也。初乾為積善，故云善始息於子，謂初九甲子也。外傳者，晉語文。震為長子稱元，故曰元也。韓詩曰「元，長也」。○以陽至之會○亨，通也。六十四卦陰陽相應，經文多以昏冓言者，故云義同昏冓。昏禮稱嘉，故曰嘉之會。周禮媒氏云「仲春令會男女」是也。

This is the commentary. First, the commentary explains the passage from "Qian represents" to "called Yuan." Qian represents goodness, according to Yu Fan. The first position of Qian represents accumulated goodness, hence the term "goodness." Yang energy begins in the month of Zi, referring to the initial line of Qian receiving the stem Jia, which corresponds to Jiazi. The term "external transmission" refers to the text from "Guoyu · Jin Yu." Zhen represents the eldest son and is called "Yuan," hence the term "Yuan." The Han Poetry says "Yuan means the eldest." Below, the commentary explains the passage "with yang... meeting." "Heng" means communication. Among the sixty-four hexagrams, yin and yang correspond to each other. The classic often uses marital affairs to illustrate this, hence the meaning is similar to marital union. Marriage is classified under "Jia" in the five rituals, hence it is called "the meeting of Jia." The "Zhou Li · Mei Shi" says "in the second month of spring, the court orders the meeting of men and women," which is exactly this meaning.

○陰陽至之和○此荀義也。利，和也；義，宜也。荀子王制篇曰：「義以分則和，和則一，故序四時，裁萬物，兼利天下，無他故焉，得之分義也。」陰陽相和，各得其宜，亦是分義。義分則和，故云義之和也。利從禾，說文說禾云「二月始生，八月而孰，得時之中」，是利有中和之義，故云陰陽相和，各得其宜，然後利矣。

The section "Yin and Yang... Harmony" draws on Xun You's interpretation. "Li" means harmony, and "Yi" means appropriateness. The "Xunzi·Wangzhi" states: "Using Yi to determine distinctions leads to harmony, harmony leads to unity, thus enabling order in the four seasons, shaping all things, and benefiting the world. There is no other reason but the attainment of the concept of 'distinction and appropriateness' (fen yi). Yin and Yang harmonizing and each finding their appropriate place is precisely fen yi. When Yi is properly defined, it leads to harmony, hence 'harmony of Yi.' The character 'Li' is composed of 'He' (grain). The "Shuowen" explains 'He' as 'beginning to grow in February and maturing in August, attaining the middle of the seasons.' This shows that 'Li' originally contains the meaning of middle harmony. Therefore, only when Yin and Yang harmonize and each finds its appropriate place can 'Li' be spoken of."

○陰陽至萬事○此荀義也。貞，正也。六爻得正，是陰陽正而位當也。正其本，萬事理，可以乾舉萬事。鄭注說卦「離為乾卦」云「陽在外能乾正」，是乾有正義。廣雅及薛君韓詩章句曰「乾，正也」，故云貞者事之乾。

The section "Yin and Yang... everything" in the commentary uses Xun Shuang's explanation. "Zhen" means "correct" or "right." When each of the six lines is in its proper position, it means that both yin and yang are in the correct state and the lines are in their appropriate positions. By establishing the fundamental principle in order, everything naturally becomes orderly and clear, so it can be properly determined and accomplished. Zheng Xuan's commentary on "Shuo Gu" that "Li represents Qian hexagram" says "Yang is outside and can be correct." This shows that the character "Qian" includes the meaning of "correct." The "Guangya" and Xue Jun's "Han Shi Zhangju" both say "Qian means correct," hence the statement "Zhen refers to the correctness of the matter."

○易有至之長○太極者，三才之合也；大衍者，三才之數也；六畫者，三才之兼也。是易有三才，故舉君子以備三才之道也。初九震也。乾鑿度曰「震東方之卦，陽氣始生」，故東方為仁。復六二「以下仁」，謂下於初，故知初九仁也。周語太子晉曰「古之長民者」，韋昭注「長猶君也」。襄九年春秋傳曰「元者，體之長也」。元，首也，故為體之長。震為諸侯，為人之長，君子體仁故足以長人也。

The passage "The Book of Changes has... long" discusses the concept of the Three Powers. The Taiji is the unity of the Three Powers, and the number of the Great Derivation is the count of the Three Powers. The six lines represent the combination of the Three Powers; thus, the Book of Changes inherently contains the Three Powers. Therefore, the term "junzi" (gentleman) is introduced to complete the principle of the Three Powers. The first line corresponds to Zhen. The "Qianzuo Du" states that "Zhen is the trigram of the East, where yang energy begins to arise," so the East is associated with Ren (benevolence). The "Xiang Zhuan" of the Fu hexagram says, "The good fortune of returning to virtue is due to the subordination to Ren," meaning that it is below the first line, indicating that the first line corresponds to Ren. In the "Guoyu · Zhouyu," Prince Jin said, "In ancient times, those who governed the people," and Wei Zhao's commentary explains that "long" is like "jun" (sovereign). In the "Zuo Zhuan" from the ninth year of Duke Xiang's reign, it says, "Yuan is the chief of the body," meaning that Yuan is the head, hence the chief of the body. Zhen represents the feudal lords, which are the leaders of people. Since the gentleman takes Ren as his essence, he is sufficient to be the leader of people.

○嘉屬至等禮○五禮，吉凶軍賓嘉也。唐虞三禮，至周始有五禮。嘉禮之別有六，昏冠其一，故大宗伯以嘉禮親萬民，以昏冠之禮親成男女。有天地然後有萬物，有萬物然後有男女，天地不交而萬物不興，故大宗伯以昏冠之禮親成男女以法天地，謂之嘉禮。案月令正義據世本，伏羲制以儷皮嫁娶之禮，則嘉禮始於伏羲也。繫曰者，上繫文。爻者，言乎其變者也。天地不交不能通氣，亨者通也，故觀其會通以行其等禮。禮有等威，故曰等禮。昭十三年春秋傳曰「講禮於等」是也。

The commentary on the section 「Jia belongs... etc.」 discusses the five rites, which are the rites of auspiciousness, mourning, military ceremonies, guest rites, and wedding rites. In the time of the Xia and Shang dynasties, there were only three rites, but during the Zhou dynasty, the five rites were established. Under the category of wedding rites, there are six subcategories, including marriage and the coming-of-age ceremony. Therefore, the "Rites of the Grand Master" in the "Rites of Zhou" uses wedding rites to harmonize the people, and uses marriage and coming-of-age ceremonies to bring about the union of men and women. Only after heaven and earth exist can all things come into being; only after all things exist can there be men and women. If heaven and earth do not interact, all things cannot arise. Therefore, the Grand Master uses marriage and coming-of-age ceremonies to bring about the union of men and women, which is modeled after the interaction between heaven and earth, hence called wedding rites. Note: The "Commentary on the Monthly Ordinances" cites the "Shi Ben," stating that Fuxi established the custom of using pairs of deer skins as gifts in marriage ceremonies. Thus, wedding rites actually originated with Fuxi. The text referred to as 「xi says」 is from the "Great Treatise on the Changes, Upper Transmission." A yao is used to indicate the change within a hexagram. When heaven and earth do not interact, they cannot communicate. "Heng" means communication, so observing the places where they interact and communicate, and promoting rites with distinctions. Rites have levels and ceremonial propriety, so they are called "rites with distinctions." The "Zuo Zhuan" from the thirteenth year of Duke Zhao says "discussing rites with distinctions," which is exactly this meaning.

○中和至及利○利貞者，中和也。中庸曰「致中和，天地位焉，萬物育焉」，中和以育萬物，即是利貞之義也。外傳者，周語文。韋昭注云「能利人然後為義」。呂氏春秋曰「義之大者莫大於利人」，故利言利物也。○剛柔至乾事○貞者，剛柔皆正也。物莫能傾，釋固義也。荀子儒效篇曰「萬物莫足以傾之之謂固」。居正不傾，動無廢事，故足以乾事也。

The section "Zhonghe... and Li" discusses the concept of "Li" and "Zhen" as being equivalent to Zhonghe. The Classic of Rites (Zhongyong) states, "Achieving Zhonghe, the heavens and earth are in their proper places, and all things flourish." Nurturing all things through Zhonghe is precisely the meaning of Li and Zhen. The text referred to as "Wai Zhuan" in the commentary is from the Guoyu, Zhou Yu. Wei Zhao's commentary says, "Only when one benefits others can it be called Yi." The Lüshi Chunqiu states, "The greatest form of Yi is to benefit others," so discussing "Li" leads to the idea of benefiting things. The following section "Gangrou... Gan Shi" discusses the concept of "Zhen." "Zhen" refers to the proper balance of hardness and softness. The phrase "wu mo neng qing" explains the meaning of the character "Gu." The Xunzi, Ruxiao states, "Nothing can overturn it, this is called Gu." Upholding the correct path without being overturned, any action will not lead to failure, thus being sufficient to accomplish tasks.

○四者至德也○一陰一陽之謂道，元亨利貞皆道也。中庸曰「苟不至德，至道不凝焉」，故云人行之則為德。中庸即中和也。易尚中和，君子之德合於中和，故能行此四者，以贊化育與天地合德也。

The commentary on the section 「four... virtue」 explains that the four principles, yuan, heng, li, zhen, all belong to the Way. The Great Treatise says 「one yin and one yang is called the Way.」 The Classic of Rites: Middle Way says 「if one does not attain the highest virtue, the highest Way cannot be held together.」 Therefore, the commentary says that when people practice these principles, they become virtue. The Classic of Rites: Middle Way discusses the concept of zhonghe, which is harmony in the middle. The Book of Changes values zhonghe, and the virtue of the gentleman aligns with zhonghe, so he can practice these four principles, assist heaven and earth in their nurturing, and harmonize with the virtue of heaven and earth.