The gentleman cultivates virtue as his conduct.

君子以成德為行，日可見之行也。注：初，善也，積善成德，震為行，故以為行。終日乾乾，行事也，故日可見之行。潛之為言也，隱而未見，行而未成，是以君子弗用也。注：陽見於二，成於三，今隱初，故未見。震為行，行而未成，是以弗用。

The text says: A gentleman puts into action the virtue he has already cultivated, which is a behavior that can be seen every day. Hui Dong's commentary: The first line represents goodness; accumulating goodness leads to virtue. Zhen represents action, so it is used to signify action. Being diligent all day long is precisely engaging in affairs, hence it is said to be a behavior that can be seen every day. The text says: What is meant by "qian" (hidden) is being concealed and not yet revealed, acting but not yet accomplished, thus the gentleman does not act. Commentary: Yang appears at the second line and is completed at the third line. Now it is still hidden at the first line, hence not yet revealed. Zhen represents action, and action that has not yet been accomplished, hence no action is taken.

疏。初善至之行○初，元也，元者善之長，故云善也。積善成德，勸學篇文。虞注坤文言曰「初乾為積善」，善積於初，成於三，故漢議郎元賓碑云「乾乾積善」。三終日乾乾，積善成德之象，故曰日可見之行也。德必三而成者，乾鑿度曰「易始於一，分於二，通於三」，至三而天地人之道備，故董子曰「天地與人三而成德，天之大經也」。

This is a commentary. First, the commentary explains the text from "Initially, good" to "the action." Initially refers to the beginning, which is the "origin" as mentioned in the "Wenyan" section, so the annotation says that "initial" is good. "Accumulating good deeds leads to virtue" is a phrase from the "Xunzi · Encouragement of Learning." Yu Fan, a commentator, explained the "Wenyan" of the "Kun" hexagram, saying "the first line's Qian represents the accumulation of good deeds." Good deeds are accumulated at the first line and completed at the third line, so the stele of Yuan Bin, a Han dynasty official, says "Qian Qian accumulates good deeds." The third line's constant diligence in Qian represents the image of accumulating good deeds to form virtue, so it is said that this can be seen as a daily action. Virtue is only completed at the third line because the "Qian Zao Du" says "The Book of Changes begins with one, divides into two, and is complete at three." When it reaches three, the ways of heaven, earth, and humanity are all complete. Therefore, Dong Zhongshu said, "Heaven, earth, and humanity together form virtue; this is the great law of heaven."

○陽見至弗用○九二見龍，故云陽見於二。春秋元命包曰「陽起於一，成於三」，今陽在初，故隱而未見。體震，震為行，行而未成，謂德未成。成十八年古文春秋傳曰「服讒搜慝以誣成德」，服虔曰「成德，成就之德」。初德未成，故弗用也。此專釋潛義，故云潛之為言。

The section from "Yang appears" to "not used" explains the meaning of the term "qian" (潜). Nine in the second line represents the dragon appearing, so it is said that Yang is manifesting in the second line. The "Chunqiu Yuanmengbao" states "Yang arises from one and is completed at three"; now Yang is still in the initial position, thus hidden and not yet manifest. The first line belongs to the trigram Zhen (Thunder), which represents movement; movement has not yet achieved completion, indicating that virtue has not yet been formed. The ancient text of the "Zuo Zhuan" in Chenggong 18th year reads "serve slander and search for evil to falsely establish virtue," and Fu Qian's commentary says "established virtue refers to virtue that has already been achieved." Since the virtue of the first line has not yet been achieved, it is not used. This section specifically explains the meaning of the term "qian," hence it says "as for the meaning of qian."

君子學以聚之，問以辯之。注：二陽在二，兌為口，震為言為講論，臨坤為文，故學以聚之，問以辯之。兌象君子以朋友講習。寛以居之，仁以行之。注：震為寛仁為行，居謂居五，謂寛以居上而行仁德也。易曰見龍在田利見大人，君德也。注：德成而上故曰君德。

The text says: A gentleman relies on learning to accumulate knowledge and relies on asking questions to discern right and wrong. Hui Dong's commentary: The yang in the second line, nine two, resides in the second position. The trigram Dui represents the mouth, Zhen represents speech and discussion. The trigram Kun in the hexagram Lin represents culture, so learning accumulates knowledge and asking questions discerns right and wrong. The Great Image of the hexagram Dui says, "The gentleman uses friends to discuss and study." The text says: To be broad-minded and to act with benevolence. Commentary: Zhen represents breadth and benevolence and action; "residing" refers to ascending to the fifth position, meaning to be broad-minded in a high position and to practice benevolence. The text cites "The Book of Changes says: Seeing the dragon in the field, it is advantageous to see the great man," saying this is the virtue of a ruler. Commentary: When virtue is already established and one ascends to a high position, this is called the virtue of a ruler.

疏。二陽至講習○此虞義也。乾自坤來，陽在初為震，在二為兌，故兌為口，震為言為講論。臨坤為文者，博學於文故也。兌象朋友講習者，虞於彼注云「兌兩口相對，故朋友講習」。漢博陵太守孔彪碑曰「龍德而學」，學問所以成君德也。周書本典曰「王在東宮，召周公曰：朕聞武考，不知乃問，不得乃學，俾資不肖永無惑」，是人君有學問之事也。

This is a commentary. First, it explains the annotation from "two yangs" to "study and discussion" section, using Yu Fan's interpretation. Qian comes from Kun, with yang in the first position forming Zhen, and in the second position forming Dui, so Dui represents the mouth, and Zhen represents speech and discussion. The meaning of Kun in the "Great Image" of Lin is taken as "studying widely in literature," referring to the meaning of "studying widely in literature." The meaning of Dui in the "Great Image" of Dui is that there is friendship and discussion, and Yu Fan notes there "Dui is the image of two mouths facing each other, hence representing friendship and discussion." A stele by Kong Biao, the governor of Boling during the Han dynasty, says "having the virtue of a dragon and loving learning," showing that learning is the way to achieve the virtue of a ruler. The "Lost Book of Zhou" says "the king was in the eastern palace, and summoned the Duke of Zhou, saying: I have heard from my father King Wu, and if I did not understand, I would ask, and if I could not obtain it, I would learn, so that even those with low ability would never have doubts," showing that a ruler also engages in learning.

○震為至德也○震為寛仁，虞義也。漢書五行志曰：「傳曰：思之不睿，是謂不聖。睿，寛也。孔子曰：居上不寛，吾何以觀之哉。」言上不寛大包容臣下則不能居聖位也。○德成至君德○德成而上，樂記文。皇偘注云「上謂堂也」。德成謂人君禮樂德成則為君，故居堂上南面尊之也。二德成而升坤五，故云德成而上，謂德已成而居君位，故云君德也。

The commentary from "Zhen represents" to "de" section states that Zhen represents breadth and benevolence, according to Yu Fan. The "Book of Han · Five Elements Chapter" says: "The transmission says: if thoughts are not communicated, it is called not sage. Wisdom is the same as breadth. Confucius said: if a superior person is not broad-minded, by what can I look upon him?" The meaning is that a person in a superior position who cannot broadly include his ministers is not worthy of the title of sage. The following commentary from "Decheng" to "jun de" section says: "Decheng er shang" is a phrase from the "Book of Rites · Music Record." Huang Kan's commentary says "shang refers to the hall above." "Decheng" means that when the ruler's rites and music morality is completed, he can be a ruler, so he sits in the hall facing south to be respected by others. The virtue of nine two has been completed and rises to the fifth line of Kun, so it is said "Decheng er shang," meaning that virtue has been completed and he occupies the position of a ruler, thus called "jun de."

九三重剛而不中，上不在天，下不在田。注：重剛謂乾，天謂乾五，田謂坤田。故乾乾因其時而惕，雖危無咎矣。注：過中則惕。疏。重剛至坤田○乾剛坤柔，內外皆乾，故曰重剛。虞注云「以乾接乾，故重剛」。位非二五，故不中，謂上不居乾五而下不居坤田。二居坤田，龍德而正中者也。○過中則惕○此揚雄義也。法言曰「立政鼓眾莫尚於中和」，又云「甄陶天下，其在和乎。龍之潛亢，不獲其中矣，是以過則惕，不及中則躍，其近於中乎」。言三四求中，故云近於中。

The text says: Nine in the Third is strong and strong again, but does not occupy the central position. It does not reach the heavenly position above and does not reach the field position below. Hui Dong's commentary says: "Double strength" refers to Qian, "heaven" refers to the fifth line of Qian, and "field" refers to the field of Kun. The text says: therefore, one remains diligent all day, being cautious according to the time, and even though in a dangerous situation, there will be no calamity. Commentary: once one has passed the central position, one should be cautious. The commentary explains the section from "Double strength" to "Kun field." Qian is strong and Kun is flexible. In this hexagram, both inside and outside are Qian, so it is called "double strength." Yu Fan's commentary says "Qian follows Qian, hence double strength." The third line is neither in the second nor in the fifth, so it is not in the center, meaning it does not occupy the fifth line of Qian above and does not occupy the field of Kun below. The second line occupies the field of Kun, which is the person with the dragon virtue who resides in the central position. The commentary explains the sentence "passing the center leads to caution" using Yang Xiong's view. The "Fayang" says "establishing government and education, and mobilizing the people, nothing is better than harmony," and also says "molding the world, is roughly all about the character 'he.'" The dragon's concealment and exaltation do not reach that center; hence, passing the center leads to caution, and falling short of the center leads to movement, thus approaching the center. This means that the third and fourth lines are both seeking the center, so it is said "approaching the center."

九四重剛而不中，上不在天，下不在田，中不在人。注：人謂三。故或之，或之者疑之也，故無咎。注：坎為疑，非其位故疑之也。疏。人謂三○在人而稱中者，繫上曰「六爻之動，三極之道」，極，中也。三不中，以三於三才為人道得稱中也。三猶得正，故云中不在人。○非其至之也○二四變體坎，坎心為疑。以九居四，故曰非其位。豫九四亦非其位，以一陽據五陰，卦之所由以豫者也，故曰勿疑，與此異也。

The text says: Nine in the Fourth is strong and strong again, but does not occupy the central position. It is too high to reach the heavenly position, too low to reach the earth position, and in the middle it does not reach the human position. Hui Dong's self-commentary says: "Human" refers to the Third Line. The text says: therefore it hesitates; what is called "or" is hesitation, so there is no misfortune. Self-commentary: Kan represents doubt; Four is not its proper position, so it hesitates. Commentary: First, the commentary on the phrase "human refers to Three" is explained. The term "middle" is used when talking about the human position because the "Great Treatise" of the Upper Transmission says "the movement of the six lines is the way of the three extremes," and "extreme" means middle. Although Three does not occupy the middle, it is in the middle of the three elements and represents the human way, so it is also called middle. However, Three still needs to be correct, so it is said "middle is not for human." Then the commentary on the section from "non its" to "position" is explained. Two and Four change to form the body of Kan, which represents the heart and doubt. Since Nine is in position Four, it is said that it is not its proper position. The Nine in position Four of the hexagram Yu is also not in the proper position, but it unifies one yang over five yins, and the whole hexagram is called "Yu" exactly because of it, so it says "do not hesitate" there, which is different from this case.

夫大人者。注：聖明德備曰大人。與天地合其德。注：與天合德謂居五，與地合德謂居二。與日月合其明。注：坤五之乾二成離，離為日；乾二之坤五為坎，坎為月。與四時合其序。注：十二消息，復加坎，大壯加震，姤加離，觀加兌，故與四時合其序。與鬼神合其吉凶。注：乾神合吉，坤鬼合凶，以乾之坤，故與鬼神合其吉凶。先天而天弗違，後天而奉天時。注：乾九二在先，故曰先天，而居坤五，故天弗違；坤六五在後，故曰後天，降居乾二，故奉天時。天且弗違，而況於人乎，況於鬼神乎。注：人謂三，知鬼神之情狀與天地相似，故不違。

The text says: "So-called great persons." Hui Dong's commentary: A person who is wise and possesses all virtues is called a great person. The text says: "He harmonizes with the virtue of heaven and earth." Commentary: Harmonizing with the virtue of heaven refers to ascending to the fifth position, and harmonizing with the virtue of earth refers to descending to the second position. The text says: "He harmonizes with the brightness of sun and moon." Commentary: When the fifth line of the坤 (Kun) trigram moves to the second line of the乾 (Qian) trigram, it forms the离 (Li) trigram, which represents the sun; when the second line of the乾 (Qian) trigram moves to the fifth line of the坤 (Kun) trigram, it forms the坎 (Kan) trigram, which represents the moon. The text says: "He harmonizes with the order of the four seasons." Commentary: In the twelve hexagrams of the changing cycle, the hexagram 复 (Fu) corresponds to the坎 (Kan) trigram, 大壮 (Da Zhuang) corresponds to the震 (Zhen) trigram, 姤 (Gou) corresponds to the离 (Li) trigram, and 观 (Guan) corresponds to the兑 (Dui) trigram, so he harmonizes with the order of the four seasons. The text says: "He harmonizes with the fortune and misfortune of ghosts and spirits." Commentary: The乾 (Qian) trigram represents spirits and harmonizes with good fortune, while the坤 (Kun) trigram represents ghosts and harmonizes with misfortune. When the乾 (Qian) trigram moves to the坤 (Kun) trigram, it harmonizes with the fortune and misfortune of ghosts and spirits. The text says: "If he acts before heaven, heaven does not contradict him; if he acts after heaven, he follows heaven's timing." Commentary: The nine in the second position in the inner trigram comes first, so it is called "Earlier Heaven," and since it ascends to the fifth position of the坤 (Kun) trigram, heaven does not contradict him. The six in the fifth position in the outer trigram comes later, so it is called "Later Heaven," and since it descends to the second position of the乾 (Qian) trigram, it follows heaven's timing. The text says: "Even heaven does not contradict him, how much more so men and ghosts and spirits?" Commentary: "Men" refers to the third line; since he knows the conditions of ghosts and spirits and is similar to heaven and earth, he is not contradicted.

疏。聖明至大人○此易孟京說及乾鑿度文。大人謂二五，執中含和而成既濟之功者也。故淮南泰族曰：「大人者，與天地合德，日月合明，鬼神合靈，四時合信。故聖人懷天氣，抱天心，執中含和，不下廟堂而衍四海，變習萬物，民化而遷善，若性諸己，能以神化。」是言既濟之事也。○與天至居二○此荀義也。二五皆稱大人，故兼舉之。三才之道，五為天二為地也。○坤五至為月○此荀義也。

This is a commentary. First, I explain the passage from "Saintly Wisdom" to "Great Person," which comes from the interpretations of Meng Xi and Jing Fang on the Book of Changes, as well as the "Qian Zao Du." The term "Great Person" refers to the second and fifth lines, who uphold the middle path, maintain a restrained and harmonious nature, and achieve the accomplishment of the "Already Completed" hexagram. Therefore, the "Pian Hua Zi · Tai Zu" says: "A Great Person is one who harmonizes with the virtue of heaven and earth, the brightness of the sun and moon, the spirit of ghosts and spirits, and the faithfulness of the four seasons. Thus, the sage holds the qi and the heart of heaven, upholds the middle path and maintains harmony, without needing to descend to the hall of the temple, yet his virtue and grace extend throughout the four seas. He transforms customs and nurtures all things, and the people are moved and influenced to become good, as if it were natural to them. He can nurture through divine subtlety." This is precisely what the "Already Completed" hexagram refers to. Next, I explain the passage from "With Heaven" to "Residing in the Second," which follows Xun Shuang's interpretation. Both the second and fifth lines are called Great Persons, so they are mentioned together; according to the principle of the three elements, the fifth line corresponds to heaven and the second to earth. Then, the passage from "Kun Five" to "As the Moon" also follows Xun Shuang's interpretation.

○十二消息至合其序○十二消息，乾坤十二畫也。四時四正，坎離震兌也。劉洪乾象歴曰：「中孚加坎，解加震，咸加離，賁加兌。」求次卦，復加坎，大壯加震，姤加離，觀加兌。卦氣起中孚，故以復為坎卦也。○乾神至吉凶○此虞義也。乾陽坤陰，陽為神，陰為鬼，故以神屬乾，鬼屬坤也。乾神坤鬼，以乾之坤，故與鬼神合其吉凶。

The commentary on the section from "Twelve Message Hexagrams" to "Harmonizing the Order" explains that the Twelve Message Hexagrams are derived from the trigrams of Heaven and Earth. The four seasons correspond to the four cardinal trigrams, namely Kan, Li, Zhen, and Dui. Liu Hong's "Gan Xiang Li" states: "The hexagram Zhongfou corresponds to Kan, Xie corresponds to Zhen, Xian corresponds to Li, and Ben corresponds to Dui." Following this pattern, the next hexagram is Fu corresponding to Kan, Da Zhuang corresponding to Zhen, Gou corresponding to Li, and Guan corresponding to Dui. The hexagram qi starts from Zhongfou, so Fu is considered the hexagram corresponding to Kan. The following commentary from "Qian Shen" to "Good and Bad Fortune" uses Yu Fan's interpretation. Qian belongs to Yang and Kun to Yin. Yang is the spirit and Yin is the ghost, so the spirit is attributed to Qian and the ghost to Kun. Since Qian is the spirit and Kun is the ghost, when Qian moves towards Kun, it combines with the spirit and ghost to determine good and bad fortune.

○乾九至天時○內外皆乾，乾天也。內為先，九二在內，故曰先天而居五，五為天位，故天弗違。外為後，六五在外，故曰後天而居二，二承天時行，故奉天時也。○人謂至不違○中庸論君子之道曰「建諸天地而不悖，質諸鬼神而無疑，百世以俟聖人而不惑。質諸鬼神而無疑，知天也；百世以俟聖人而不惑，知人也」，鄭彼注云「鬼神，從天地者也」。易曰，故知鬼神之情狀與天地相似。聖人則百世同道，但不悖於天地，斯能質鬼神俟後聖，故云而況於人乎，況於鬼神乎。易學在孔氏，故中庸所論與文言一也。

The commentary on the section from "Qian Nine" to "Heavenly Time" explains that the Qian hexagram's inner and outer trigrams are both Qian, which represents Heaven. The inner trigram comes first, and since Nine Two is within the inner trigram, it is referred to as "Earlier Heaven." Nine Two ascends to the fifth position, which is the heavenly position, so Heaven does not contradict it. The outer trigram comes later, and since Six Five is in the outer trigram, it is referred to as "Later Heaven." Six Five descends to the second position, which receives the heavenly time, so it is said to follow the heavenly time. The following commentary from "People say" to "not contradict" explains that the "Zhongyong" discusses the Way of the gentleman, saying that he stands between heaven and earth without contradiction, verifies with ghosts and spirits without doubt, and waits for a sage in a hundred generations without confusion. It says that verifying with ghosts and spirits without doubt is knowing heaven, and waiting for a sage in a hundred generations without confusion is knowing people. Zheng Xuan comments that "ghosts and spirits follow heaven and earth." The "Zhongyong" cites "The Book of Changes" saying this, so we understand that the nature of ghosts and spirits is similar to heaven and earth. The sage's way is the same across a hundred generations; as long as it does not contradict heaven and earth, it can verify with ghosts and spirits and wait for the sage of the future, hence saying "and how much more so for people? And how much more so for ghosts and spirits?" The orthodox transmission of the study of the "Book of Changes" belongs to the Kong family, so the discussion in the "Zhongyong" is entirely consistent with the "Wenyan."

忼之為言也知進而不知退。注：陽位在五，今乃在上，故曰知進而不知退。知存而不知亡。注：在上當陰，今反為陽，故曰知存而不知亡。知得而不知喪。注：得謂陽，喪謂陰。疏。陽位至謂陰○此荀義也。爻自下而上為進，自上而下為退。九本陽爻，當居陽位，陽位在五，今反在上，是知進而不知退也。陽為存，陰為亡，上宜陰爻，今九居之，是知存而不知亡也。乾陽為得，坤陰為喪，知九之為陽而不知上之為喪，是知得而不知喪也。此專釋亢義，故云亢之為言。

The text says: "所谓 '忼' , means knowing only advancement and not knowing retreat." Hui Dong's self-commentary says: The position that belongs to Yang should be at five, but now it is in the upper position, thus knowing only advancement and not knowing retreat. The text says: "knowing only existence and not knowing loss." Self-commentary: Being in the upper position should be Yin, but now it has become Yang, thus knowing only existence and not knowing loss. The text says: "knowing only gain and not knowing loss." Self-commentary: "Gain" refers to Yang, "loss" refers to Yin. The commentary explains from "Yang position" to "referring to Yin," using Xun Shuang's interpretation. A yao moving upward is called advancement, and moving downward is called retreat. Nine is originally a Yang yao, which should be in a Yang position. The Yang position is at five, but now it is in the upper position, which is knowing only advancement and not knowing retreat. Yang represents existence, Yin represents loss. The upper position should be a Yin yao, but Nine is in the upper position, which is knowing only existence and not knowing loss. The Yang of Qian represents gain, the Yin of Kun represents loss. Knowing only that Nine is Yang and not realizing that the upper position is loss, this is knowing only gain and not knowing loss. This section specifically explains the meaning of "kang," thus saying "kang is expressed as."

其惟聖人乎知進退存亡而不失其正者其惟聖人乎。注：進謂居五，退謂居二；存謂五為陽位，亡謂上為陰位。再言聖人者，上聖人謂五，下聖人謂二也。此申用九之義，而用六之義亦在其中矣。疏。進謂至二也○此荀義也。豫六五曰「貞疾恆不死」，象曰「中未亡也」，五中陽位，故云中未亡。五為存則上為亡，又上為宗廟，故云亡謂上也。九五生知之聖，故首曰聖人；九二學知之聖，以時升坤五，故云知進退存亡而不失其正，言學而後至於聖也。○此申至中矣○曰進曰存，用九之義；曰退曰亡，用六之義。此兼釋之，故坤文言不再申也。

The text says: Perhaps only the sage can understand advancement, retreat, existence, and demise without losing the right path. Perhaps only the sage can do this! Hui Dong's commentary says: "Advancement" refers to ascending to the fifth position, "retreat" refers to descending to the second position; "existence" refers to the fifth being a yang position, "demise" refers to the top being a yin position. The text mentions "sage" twice. The first sage refers to the fifth line, and the second sage refers to the second line. This is explaining the meaning of "use of all nines," and the meaning of "use of all sixes" is also included. The commentary explains the passage from "advancement refers to" to "the second position" using Xun Shuang's interpretation. In the hexagram Yu, the line six five says "the virtue of illness remains constant and does not die," and the Image Commentary says "the center has not yet perished." The fifth line is the central yang position, so it is said "the center has not yet perished." Since the fifth is "existence," the top is "demise"; the top also represents the position of the ancestral temple, so "demise" refers to the top line. The line nine five is a sage who knows by birth, so it is mentioned first; the line nine two is a sage who learns, waiting for the right time to ascend to the fifth position of坤. Therefore, it says "knowing advancement, retreat, existence, and demise without losing the right path," meaning that through learning one can reach the level of a sage. The following commentary explains from "this explains" to "the center has already been reached." Saying "advancement" and "existence" refers to the meaning of "use of all nines," while saying "retreat" and "demise" refers to the meaning of "use of all sixes." Here both are explained together, so the Wenyan of the hexagram坤 does not repeat the explanation.

坤至柔而動也剛。注：純陰至順，故柔；陰動生陽，故動也剛。至靜而德方。注：其靜也翕，故至靜；其動也闢，故德方。虞氏謂陰開為方也。後得主而有常。注：初動成震，陽為先，陰為後，後順得常，故後得主而有常。含萬物而化光。注：坤承乾施，含弘光大，品物咸亨，故化光，坤稱化也。坤道其順乎承天而時行。注：順者順於乾，坤承乾，故稱道。貞於六月未間時而治六辰，故承天而時行也。

The text says: The Earthly Principle is extremely gentle and yielding, yet when it moves, it becomes strong. Hui Dong's commentary: It is entirely yin and thus extremely gentle and yielding, hence called gentle; when yin moves, yang arises, hence it is said "movement is strong." The text says: It is extremely quiet and has a square virtue. Commentary: The Great Treatise says of the Earthly Principle "when it is still, it is harmonious," hence it is extremely quiet; "when it moves, it is expansive," hence it has a square virtue. Yu Fan believes that the expansion of yin is "square." The text says: It only then has a master and a constant way. Commentary: The first line moves to form Zhen, yang comes first, yin follows, residing behind and being submissive, thus attaining constancy, hence it is said "after obtaining the master, it has a constant way." The text says: It contains and nurtures all things, and its nurturing is vast. Commentary: The Earthly Principle receives the giving of Qian, contains and extends widely, all things receive harmony, hence its nurturing is vast; "nurture" is originally the name of the Earthly Principle. The text says: The way of the Earthly Principle is truly gentle and yielding, it serves Heaven and follows the changing course. Commentary: What is called "yielding" is yielding to Qian; the Earthly Principle serves Qian, hence it is also called "way." The Earthly Principle begins at the sixth month's Wei position, spans the sequence of time and governs the six zodiacal signs, hence it serves Heaven and follows the changing course.

疏。純陰至故柔○此荀義也。雜卦曰「乾剛坤柔」，虞彼注云「坤陰和順，故柔」，與荀同義。○陰動至也剛○此九家義也。陰動生陽，謂初三五也。說卦曰「立地之道曰柔與剛」，義同於此。○其靜至方也○繫上曰。

This is the commentary. First, the commentary explains the passage from "pure yin" to "thus soft," using the interpretation of Xun Shuang. The "Zagua Transmission" states "Qian is yang and Kun is yin." Yu Fan's commentary there says "Kun belongs to yin and is harmonious and gentle, thus it is soft," which is the same meaning as Xun Shuang. Next, the commentary explains the passage from "yin movement" to "also yang," using the interpretation of the nine schools. Yin movement gives rise to yang, referring to the three yang positions, namely the first, third, and fifth. The "Shuogua Transmission" says "the way of earth is called soft and strong," which has the same meaning. Then, the commentary explains the passage from "its stillness" to "the way is square," beginning by quoting from the "Xici Transmission." The original text of this section in the manuscript is interrupted here, and the following text continues from another section.

其靜也翕。翕則靜之至者，故云至靜。其動也闢。闢，開也。陰動闢而廣生。方猶廣也。坤六二「直方大」，虞注云：「方謂闢。」陰開為方，故云德方。坤承乾，故云德也。○初動至有常○陽先乎陰，猶天先乎地，男先乎女，故云陽為先、陰為後也。

The hexagram Kūn says, "When it is still, it is gathered in." "Gathered in" means to be convergent and closed, and when closed to the extreme, it is the highest degree of stillness, hence called "ultimate stillness." "When it is in motion, it spreads out." "Spread out" means to open. When the yin energy moves, it expands, and thus all things are able to grow and flourish extensively. The "fang" in "de fang" has the same meaning as "guang" (extensive). The line statement of the sixth line in the second position of the hexagram Kūn says, "Straight, square, and great." Yu Fan explains "fang" as meaning "spread out"—when yin energy spreads out, it becomes square, hence Kūn is said to have "de fang." Kūn follows Qian, so it is referred to as "de." The following explanation from "chū dòng" to "you chang" states: Yang comes before Yin, just as Heaven comes before Earth, and male comes before female. Therefore, the commentary says that Yang comes first and Yin comes later.

○坤承至化也○乾，天也。天施地生，故曰乾施。坤道承天，故承乾施。繫上曰：「坤化成物。」故坤稱化也。○順者至行也○說卦曰：「坤，順也。」虞注云：「純柔承天時行，故順。」是順者順於乾也。乾稱道，坤承乾，故亦稱道。繫上「坤道成女」亦謂承乾而稱道也。貞於六月未間時而治六辰者，乾鑿度文。彼文云：「乾貞於十一月子，左行陽時六。坤貞於六月未，右行陰時六，以奉順成其歲。」即承天時行之義也。

The passage from the commentary on "Kun Cheng" to "Hua Ye" states: "Qian is Heaven. Heaven spreads its energy, and Earth produces things, so it is said 'Qian spreads'; Kun follows the way of Heaven, so it is said to receive the spreading of Qian. The Great Treatise says 'Kun transforms things,' so Kun can be called 'Hua' (transformation). Further, the passage from 'Shun Zhe' to 'Xing Ye' explains: The Sayings on the Hexagrams say 'Kun is Shun (flexibility).' Yu Fan explains that 'Kun is entirely soft and flexible, following Heaven and moving in accordance with the seasons, hence it is called Shun.' This shows that Shun refers to following Qian. Since Qian can be called 'Dao' (way), and Kun follows Qian, it can also be called 'Dao'; the 'Dao' in the Great Treatise's 'Kun Dao Cheng Nu' is also referring to following Qian. As for the note 'Zhen Yu Liu Yue Wei, Jian Shi Er Zhi Liu Chen,' it comes from the 'Qian Zao Du.' This book says: Qian takes the eleventh lunar month, Zi month, as its 'Zhen' (principle), moves left in a clockwise direction, governing six yang months; Kun takes the sixth lunar month, Wei month, as its 'Zhen,' moves right in a counterclockwise direction, governing six yin months. The two complement each other and follow each other to complete a year. This is exactly the meaning of 'Cheng Tian Shi Xing' (following Heaven's timing to act)."

積善之家必有餘慶，積不善之家必有餘殃。注。初乾為積善，以坤牝陽，滅出復震為餘慶。坤積不善，以乾通坤，極姤生巽為餘殃。臣弒其君，子弒其父。注。坤消至二艮，子弒父；至三成否坤，臣弒君。上下不交，天下無邦，故子弒父、臣弒君。

The *Wenyan* of the *Kun* hexagram says: Those who accumulate good deeds will surely leave blessings for their descendants; those who accumulate evil deeds will surely leave calamities for their descendants. Hui Dong explains: The first line is associated with the *Qian* trigram, which represents goodness, so it is called "accumulating good deeds." The *Kun* trigram is feminine and receives the yang, and after the yang is extinguished, it regenerates from the *Zhen* trigram in the *Fu* hexagram, hence it is called "residual blessings." The *Kun* trigram represents evil, so it is called "accumulating evil deeds." When the *Kun* trigram is connected to the *Qian* trigram, it reaches its extreme decline, forming the *Gou* hexagram and generating the *Xun* trigram, hence it is called "residual calamities." The text also says: A subject kills his sovereign, a son kills his father. Explanation: When the *Kun* trigram consumes the *Qian* trigram, it reaches the second line and forms the *Gen* trigram, which represents a son killing his father. When it reaches the third line and the entire hexagram becomes *Po*, with the lower trigram being *Kun*, it represents a subject killing his sovereign. At this time, the upper and lower parts are not connected, and the world is as if there is no state, hence the occurrence of the chaos of a son killing his father and a subject killing his sovereign.

非一朝一夕之故，其所由來者漸矣。注。剛爻為朝，柔爻為夕。漸，積也。陽息成泰，君子道長；陰消成否，小人道長。皆非一朝一夕之故，由積漸使然，故君子慎所積。易曰：「正其本，萬物理。君子慎始，差若毫，繆以千里。」謂此爻也。由辯之不早辯也。注。辯，別也。初動成震體復，則別之早矣。繫曰：「復小而辯於物。」易曰「履霜堅冰至」，蓋言順也。注。順猶馴也。惡惡疾其始。

The text says: This is not caused by a single day or night, but comes about gradually through accumulation. The note explains: Yang lines represent the day, called "chao," while Yin lines represent the night, called "xi." "Jian" means gradual accumulation. When Yang energy grows, the hexagram of Tai is formed, and the way of the gentleman expands accordingly; when Yin energy declines, the hexagram of Pi is formed, and the way of the petty person grows stronger. These are not due to a single day or night, but result from long-term accumulation, so the gentleman is especially careful about what he accumulates. The note cites "The Book of Changes says": Correct its foundation, and all things will be in harmony; the gentleman is cautious at the beginning, for a slight error at the start leads to a great mistake at the end—this refers precisely to the first line of the hexagram of Kūn. The text also says: This is because there was no timely differentiation. The note explains: "Bian" means to distinguish. When the first line moves, it becomes Zhen, forming the hexagram of Fu, which means differentiation was done too early. The Great Treatise says, "The hexagram of Fu has Yang though slight, yet it can distinguish things." The text says, "The Book of Changes says, 'Walking on frost leads to ice,' which probably refers to gradual accumulation through obedience." The note explains: "Shun" is like "xun." To hate evil, one must deal with it swiftly when it first appears.

疏。初乾至餘殃○此虞義也。乾為善，自一乾以至三乾成，故為積善。乾，坤之牡也，故云以坤牝陽。喪滅於乙，至三日而復出，震彖曰「乃終有慶」，故曰餘慶，陽稱慶也。坤為惡，故積不善。以乾通坤至十六日為姤，巽象見辛，故云極姤生巽。巽者坤一索所得之女，故曰餘殃。此據納甲也。

The passage from "Initial Qian" to "Remaining Misfortune" is Yu Fan's interpretation. Qian represents goodness, and the process of accumulating the single line of Qian to the three lines of the Qian hexagram is called "accumulating goodness." Qian is the masculine partner of Kun, so the commentary says "using Kun as the feminine to pair with yang." According to the theory of assigning heavenly stems to the moon, when the moon wanes, it disappears at the position of Yi (Kun takes Yi), but on the third day of the month, it reappears forming the image of Zhen. The Zhen hexagram's hexagram judgment says "finally there is celebration," so it is called "remaining blessing" — only yang can be called "blessing." Kun represents evil, so it is called "accumulating misdeeds." Since Qian is connected to Kun, by the sixteenth day, yang begins to wane forming the hexagram Gou, and the image of Xun appears at the position of Xin. Therefore, it is said "extreme Gou produces Xun." Xun is the eldest daughter that Kun first seeks from Qian, so it is called "remaining misfortune." The entire passage is based on the theory of assigning heavenly stems.

書曰：「三載考績，三考黜陟幽明。」伏生書傳曰：「積善至於明，五福以類升，故陟之；積不善至於幽，六極以類降，故黜之。」考績者，日計月計歲計至於三載，極而至於三考九載，亦言積也。五福六極，餘慶餘殃之謂。鄭注禮運曰：「殃，禍惡也。」家謂乾家坤家也。

The Shangshu · Shun Dian says, "Every three years, the performance is reviewed once; after three reviews, the昏暗 ones are dismissed and the 贤明 ones are promoted." Fu Sheng's Shangshu Da Zhuan explains that when goodness is accumulated to the level of 明, the five blessings gather together and ascend, so he is promoted; when evil is accumulated to the level of 幽, the six calamities gather together and descend, so he is dismissed. What is called 考绩 is counting day by day, month by month, year by year, accumulating over three years, then accumulating over three reviews and nine years — all referring to the same concept of 'accumulation.' The five blessings and six calamities in Hongfan are exactly what are referred to here as 余庆 and 余殃. Zheng Xuan's commentary on the Liji · Liyun says, "Yang means calamity and evil." The term 'family' in the text refers to the family of Qian and the family of Kun.

○坤消至弒君○此虞義也。坤本乾也。說卦曰：「乾為君為父。」上乾為君，下乾為父。坤消至二體艮，艮子道，至三乾下體滅，故子弒父。至三成否體坤，坤臣道，消至五乾上體壞，故臣弒君。上下不交，天下無邦，否彖傳文。「否之匪人」，無父無君，是禽獸也，故引彖傳以明之。

The commentary from "Kun Xiao" to "Shi Jun" is also Yu Fan's view. Originally, Kun comes from Qian. The "Shuo Gua Zhuan" says that Qian represents the king and the father, so the upper trigram Qian represents the king, and the lower trigram Qian represents the father. When Kun consumes Qian, it reaches the second line, and the lower trigram becomes Gen, which is the young male, belonging to the son's way. When it reaches the third line, the lower part of Qian is completely consumed, so it is the son killing the father. When the entire trigram becomes "Po," the lower trigram is Kun, which belongs to the minister's way. When it reaches the fifth line, the upper part of Qian is destroyed, so it is the minister killing the king. "Upper and lower do not communicate, the world has no state" is from the "Tuan Zhuan" of the "Po" hexagram. The "Po" hexagram represents a situation where there is no person, no father, no king in the eyes, which is like animals. Therefore, Hui Dong cites the "Tuan Zhuan" to explain this point.

○剛爻至爻也○剛爻為朝，柔爻為夕，此虞義也。虞本繫上曰「晝夜者剛柔之象也」，故以朝夕屬剛柔。王逸注楚辭曰：「稍積曰漸。」何休注公羊曰：「漸者，物事之端先見之辭。」故云積漸也。乾積善成泰，故君子道長；坤積惡成否，故小人道長。一朝謂初乾，一夕謂初坤，積之久而泰否成，故君子慎所積。

The passage from the commentary "Shuzheng Zhuwen" on the section from "Gang Yao" to "Yao Ye" states that a yang line represents morning and a yin line represents evening, according to Yu Fan. Yu Fan's reference to the "Great Treatise" in the "Book of Changes" includes the statement that "day and night symbolize the yang and yin." Therefore, he associates morning with yang and evening with yin. Wang Yi's commentary on the "Chuci" says "gradually accumulating is called 'jian'"; He Xiu's commentary on the "Gongyang Zhuan" says "jian refers to the initial appearance of things." Thus, the commentary discusses "ji jian," meaning gradual accumulation. The line of Qian gradually accumulates goodness to form the hexagram Tai, so the way of the gentleman becomes extended. The line of Kun gradually accumulates evil to form the hexagram Po, so the way of the petty person becomes extended. The term "yi zao" refers to the first line of Qian, and "yi xi" refers to the first line of Kun. When accumulation continues for a long time, the situations of Tai and Po are formed, so the gentleman is especially cautious about what he accumulates.

易曰者，易傳十翊之逸篇也。初爻為本，又謂之元。董子對策曰：「謂一為元者，視大始而欲正本是也。」初正則萬事舉，故曰「正其本，萬物理」。「君子慎始」亦謂初爻。初最微，故曰豪。詩曰「德輶如毛」，謂初九也。初九積善成名，初六積惡滅身，故曰「差以豪，繆以千里」。

The "Yi" mentioned in the commentary refers to the lost chapters of the "Ten Wings" of the "Book of Changes." The first line is the fundamental part of a hexagram, also called "Yuan." Dong Zhongshu's "Three Answers on Heaven and Man" says: calling "one" as "Yuan" is focusing on the great beginning of all things in order to establish its foundation. When the first line is properly established, everything else can be properly set in order, so it is said "correcting the root, all things are in order." "The gentleman is cautious at the beginning" also refers to the first line. The first line is most subtle, so it is described with "hao" (hair). The "Book of Poetry, Great Odes, Zhenmin" says "virtue is light as hair," which refers to the first line of the Qian hexagram. The first line of Qian hexagram accumulates goodness and achieves fame, while the first line of Kun hexagram accumulates evil and destroys itself, so it is said "a slight difference of a hair leads to a great error of a thousand miles."

史記太史公自敘曰：「春秋弒君三十六，亡國五十二，察其所以，皆失其本已。」故易曰「差以豪，繆以千里」，故曰「臣弒君，子弒父，非一旦一夕之故，其漸久矣」。蓋古文周易太史公猶見其全，而大小戴禮、察、保傅、經解及易通卦驗亦引之，或遂以為緯書之文，非也。

The Records of the Grand Historian: Self-Introduction of Sima Qian says: "The Spring and Autumn Annals records thirty-six instances of regicide and fifty-two cases of state destruction. Investigating the causes, they all result from losing the fundamental principles." Therefore, it cites the Yi (I Ching) saying, "A slight difference of a hair's breadth leads to a great error of a thousand li." It also says, "A minister killing his sovereign, or a son killing his father, is not due to a single day or night's cause, but has accumulated gradually over a long period." Probably the ancient text of the Zhou Yi was still available in Sima Qian's time. Also, the chapters "Cha," "Bao Fu," and "Jing Jie" in the Great Dai and Small Dai schools of the Li Ji, as well as the Yi Tong Gua Xian, all quote these sentences. Some people therefore conclude that they come from the Weishu (omniscient books), but in fact they do not.

○辯別至於物○辯，別也，鄭氏義。穀梁傳曰：「滅而不自知，由別之而不別。」是辯與別同義也。坤別之不早別，故惡積而不可弇，罪大而不可解。復初九「不遠復」，是別之早矣。「有不善未嘗不知，知之未嘗復行」，是辯於物也。物謂陽物陰物。

The commentary "Shuzheng Zhuwen" on the passage from "Ben" to "Bian yu wu" explains that interpreting "Bian" as "bie" follows Zheng Xuan's interpretive principles. The "Guliang Zhuan" states, "If a country has already perished but one does not realize it, it is because one has not made the necessary distinctions." This shows that "Bian" and "bie" have the same meaning. The hexagram "Kun" represents continuous yin softness; when distinctions should be made, they are not made in time, leading to the accumulation of evil deeds that cannot be concealed and grave offenses that cannot be escaped. In the hexagram "Fu," the initial line "Bu yuan fu" indicates that distinctions are made early. The "Great Treatise" mentions Yan Hui, who "does not commit wrongdoing without self-awareness; once aware, he does not repeat it," which is what is meant by "Bian yu wu." Here, "wu" refers to yang and yin, that is, the categories of strength and weakness, goodness and evil.

○順猶至其始○象曰「馴致其道」，與順同義，皆謂陰順陽之性而成堅冰也。管子七法曰：「漸也，順也，靡也，久也，服也，習也，謂之化。」上言漸，下言順，象言馴，中孚言靡，恆彖言久，皆謂服習積貫而化，其義一也。惡惡疾其始，僖十七年穀梁傳文。易著戒於初爻，是疾其始。

The commentary from "Shuzheng Zhuwen" "Shun you xun ye" to "Ji qi shi" states: The "Xiangzhuan" of the first line of the "Kun" hexagram says "xun zhi qi dao," which means to gradually lead the way, and this is equivalent to "shun," meaning that the yin follows the yang in a step-by-step manner, eventually solidifying into hard ice. The "Guanzi · Qifa" says: "Jian, shun, mi, jiu, fu, xi," these six elements together are called "hua." The text above mentions "jian," the text below mentions "shun," the "Xiangzhuan" mentions "xun," the "Zhongfou" mentions "mi," and the "Heng" hexagram's "Tuanzhuan" mentions "jiu," all referring to gradual transformation within the process of being accustomed and practiced, and their meanings are consistent. "E e ji qi shi" comes from the "Gulangzhuan" of the 17th year of Duke Xi. The "Zhouyi" places a warning phrase on the first line, precisely to urgently address the beginning of evil.

直其正也，方其義也。注。正當為敬，字之誤也。乾為敬，故直其敬也。坤為義，故方其義也。君子敬以直內，義以方外，敬義立而德不孤。注。乾二在內，故直內而居五，是敬立也。坤五在外，故方外而居二，是義立也。五動二應，陰陽合德，故德不孤。易曰「直方大，不習無不利」，則不疑其所行也。注。得位得中，故不疑其所行。疏。正當至義也○下云「敬以直內」，故知正當為敬。乾為敬，虞義也。坤為義，義見上也。

The "Wenyan" section of the "Kun" hexagram says: "Straight" refers to its uprightness, and "square" refers to its righteousness. Note: Here, "uprightness" should be read as "reverence," due to a similarity in character form. The "Qian" trigram represents reverence, so "straight" refers to its reverence; the "Kun" trigram represents righteousness, so "square" refers to its righteousness. The text continues: A gentleman uses reverence to make his inner self upright and uses righteousness to make his conduct square, once reverence and righteousness are established, virtue will not be isolated. Note: The second line of the "Qian" trigram originally resides in the inner trigram, so it is said "straight within," when it ascends to the fifth position, reverence is established. The fifth line of the "Kun" trigram originally resides in the outer trigram, so it is said "square outside," when it descends to the second position, righteousness is established. When the fifth line moves and the second line corresponds, yin and yang harmonize their virtue, thus "virtue is not isolated." The text says: "The Book of Changes says, 'Straight, square, great, without repetition, there is no disadvantage.'" This means one no longer doubts one's conduct. Note: The sixth line is in the correct position and occupies the central position, so one no longer doubts one's actions. The commentary from "Just Right" to "Righteousness" explains: the text says "reverence to make the inner self upright," thus we know that "uprightness" should be read as "reverence." The "Qian" trigram represents reverence, which is in accordance with Yu Fan's interpretation; the "Kun" trigram represents righteousness, which has already been mentioned earlier.

○乾二至不孤○立猶見也。五自二往在內，故直內。進居五是敬之發於外者，故敬立也。二自五來在外，故方外。退居二是義之裁於中者，故義立也。二五相應，乾升坤降成既濟定，故德不孤也。○得位至所行○陰居陰是得位也，六居二是得中也。得位得中，爻之最善者，故不疑其所行。

The passage from "Shu Zheng Zhu Wen" "Qian Er" to "Bu Gu": Here, the term "li" is like "jian," meaning to appear or manifest. The yang line originally comes from the second line, which is within the inner trigram, so it is said "zhi nei" (directed inward). When it advances to the fifth line, it is the expression of respect outwardly, so it is said "jing li" (respect manifests). The yin line originally comes from the fifth line, which is in the outer trigram, so it is said "fang wai" (directed outward). When it retreats to the second line, it is the expression of righteousness inwardly, so it is said "yi li" (righteousness manifests). The second and fifth lines interact with each other; the Qian line ascends and the Kun line descends, and the six lines each take their proper positions to form the fixed state of "Ji Ji," so it is said "de bu gu" (virtue is not isolated). The passage from "De Wei" to "Suo Xing": A yin line occupying a yin position is said to be in the proper position; the sixth line occupying the second line is said to be in the center. Being both in the proper position and in the center is the best condition for all lines, so there is no doubt about what is being done.

陰雖有美含之。注。陽稱美。以從王事，弗敢成也。地道也。注。坤為地。妻道也。注。繫曰：「天一地二，天三地四，天五地六，天七地八，天九地十。」水一火二木三金四土五，妃以五成，故水六火七木八金九土十。

The Wenyan says: Yin, although containing beauty, merely hides it. Note: Only Yang is called "beautiful." The classic says: "By following the king's affairs, one does not claim the accomplishment." This is the way of Earth. Note: Kun represents Earth. This is the way of a wife. Note: The Xi Ci Shang says, "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten." The generating numbers of the Five Phases are water one, fire two, wood three, metal four, earth five; the pairing requires the number five of earth to be completed, so the completed numbers are water six, fire seven, wood eight, metal nine, earth ten.

水以天一為火二牡，木以天三為土十牡，土以天五為水六牡，火以天七為金四牡，金以天九為木八牡。陽奇為牡，陰耦為妃，故曰妻道。春秋傳曰：「水，火之牡也。」又曰：「火，水妃也。」

Water uses the number of Tianyi (Heavenly One) to pair with the number two of fire as a strong match, wood uses the number three of Tian San (Heavenly Three) to pair with the number ten of earth as a strong match, earth uses the number five of Tian Wu (Heavenly Five) to pair with the number six of water as a strong match, fire uses the number seven of Tian Qi (Heavenly Seven) to pair with the number four of metal as a strong match, and metal uses the number nine of Tian Jiū (Heavenly Nine) to pair with the number eight of wood as a strong match. Odd numbers are yang and belong to strong matches; even numbers are yin and belong to spouse matches. Therefore, the Wenyan (Discourses on the Venerable) refers to Kun as the "wife's way." The Zuo Zhuan says, "Water is the strong match of fire," and also says, "Fire is the spouse of water."

臣道也。注。天尊地卑，乾為君，故坤為臣，虞氏以坤為臣也。地道無成而代有終也。注。坤化成物，實終乾事。疏。陽稱美○陽稱美，虞義也。三下有伏陽，故有美含之。○繫曰至土十○繫曰者，上繫文。妃以五成，昭九年春秋傳文。皇侃禮記義疏曰：「金木水火得土而成。」土數五，故妃以五成也。

The text says: This is the way of the minister. Commentary: Heaven is exalted and Earth is humble; Qian represents the sovereign, so Kun represents the minister, and Yu Fan indeed takes Kun as the minister. The text says: The way of Earth does not dare to take credit for its achievements, but instead completes the task on behalf of Heaven. Commentary: Kun nurtures and brings about the completion of all things, actually finishing the task for Qian. The explanatory note "Yang is called beautiful" says: Taking Yang as beautiful is in accordance with Yu Fan's principles. There is a hidden Yang line beneath the sixth line in the third position, so it is said "containing beautiful quality but concealing it." The explanatory note from "Xie says" to "ten earths" says: The term "Xie says" refers to the text in the Great Treatise. "Fairy with five to complete" refers to the text from the Zuo Zhuan of the ninth year of Zhao Gong. Huang Kan's commentary on the Li Ji says "metal, wood, water, and fire all require earth to be completed," and since the number of earth is five, it is said that the spouse must rely on five to be completed.

○水以至妻道○此皆劉氏三統曆文也。鄭注鴻範云：「木克土為妻，金克木為妻。」與此義同也。陽奇為牡者，牡，雄也。陰耦為妃者，妃，配也。陰陽之書有五行妃合之說：木畏金，乙為庚妃；金畏火，辛為丙妃；火畏水，丁為壬妃；水畏土，癸為戊妃；土畏木，己為甲妃。是陽為牡，陰為妃也。

The passage from "Shuzheng Zhuwen" "Water to" "wife's way": all of this comes from Liu Xin's "Santong Li." Zheng Xuan's commentary on "Shangshu · Hongfan" says "the earth that is overcome by wood is its wife, and the wood that is overcome by metal is its wife," which is the same meaning as here. The term "yang qi is male" refers to male; "yin ou is妃" refers to spouse. In writings about yin and yang, there is a concept of the five phases and their corresponding spouses: wood fears metal, so the wood Yi is the spouse of the metal Geng; metal fears fire, so the metal Xin is the spouse of the fire Bing; fire fears water, so the fire Ding is the spouse of the water Ren; water fears earth, so the water Gui is the spouse of the earth Wu; earth fears wood, so the earth Ji is the spouse of the wood Jia. This is the principle that yang is male and yin is the spouse.

○春秋至妃也○「水，火之牡也」，昭十七年春秋傳文。「火，水妃也」，昭九年傳文。所以證妃牡之義。○天尊至臣也○乾六爻皆有君象，說卦曰「乾以君之」，故知乾為君。坤與乾絶體，故知坤為臣。虞氏注遯九三、寋六二、損上九、小過六二皆云坤為臣也。

The annotated text from "Chunqiu" to "wife" states: "Water is the male of fire" comes from the "Zuo Zhuan" of Duke Zhao's 17th year, and "Fire is the wife of water" comes from the "Zuo Zhuan" of Duke Zhao's 9th year. Both are used to illustrate the meaning of male and female pairings. The annotated text from "Heavenly Majesty" to "minister" states: All six lines of the Qian hexagram carry the image of a ruler. The "Shu Guan Zhuan" says "Qian represents the ruler," thus knowing that Qian represents the ruler. K'un is fundamentally opposite in nature to Qian, thus knowing that K'un represents the minister. Yu Fan's annotations on the line Nine in the Third of Duan, the line Six in the Second of Jian, the line Nine at the Top of Shen, and the line Six in the Second of Xiao Guo all state that K'un represents the minister.

○坤化至乾事○坤化成物，上繫文。周語單襄公曰：「成，德之終也。」是成與終同義。物始於乾而成於坤，今坤曰弗敢成，曰無成者，坤奉乾道而成物，代乾終事，不居其名，董子所謂昌力而辭功是也。

The passage from "Shuzheng Zhuwen" on "Kun Hua" to "Qian Shi" states: "Kun Hua Cheng Wu" is a phrase from the "Great Treatise" above. The "Guoyu · Zhouyu" records that single Xianggong said, "Cheng means the end of virtue," showing that "cheng" and "zhong" have the same meaning. All things begin with Qian and are completed by Kun; however, in the "Wenyan," Kun says, "dare not take credit for its completion" and "wu cheng," because Kun carries out the way of Qian to accomplish all things, taking the place of Qian to complete the task but not claiming the credit, which is exactly what Dong Zhongshu said about giving one's best effort and declining the credit.

天地變化草木蕃。注。在天為變，在地為化。乾息坤成泰，天地交而萬物通，故草木蕃。天地閉賢人隱。注。泰反成否，乾三稱賢人，隱藏坤中，以儉德避難，不可營以祿，故賢人隱。易曰「括囊無咎無譽」，蓋言謹也。注。謹猶慎也。疏。在天至木蕃○此虞義也。陽變陰化，故在天為變，在地為化。坤與乾旁通，從旁通變，故乾息坤成泰。泰彖傳曰：「天地交而萬物通。」萬物出震，震為草木，故草木蕃也。

The Wenyan says: When heaven and earth undergo a change, grass and trees flourish. Note: In heaven it is called "change," in earth it is called "transformation." The qi of heaven produces growth, and the body of earth transforms into Tai. Heaven and earth communicate, and all things become unimpeded, hence grass and trees flourish. The classic says: When heaven and earth are closed off, the virtuous retreat. Note: Tai reversed becomes Po. The third line of Qian is called "the virtuous person," who now hides within the body of Kun. He practices frugality to avoid calamity and should not be enticed by official rank, hence the virtuous person retreats. The classic says: "The Book of Changes says 'seal the bag, no blame, no praise,' which roughly refers to caution." Note: "Careful" is like "cautious." The commentary from "In heaven" to "wood flourishes" is a statement by Yu Fan. Yang is associated with change, Yin with transformation, hence in heaven it is called "change," in earth it is called "transformation." Kun and Qian have their six lines opposite each other and interconnect, and through this interconnection, change occurs. Hence, the qi of Qian produces growth, and the body of Kun transforms into Tai. The Tai hexagram's Commentary on the Judgment says, "Heaven and earth communicate and all things are connected." All things sprout from Zhen, and Zhen is also associated with grass and trees, hence grass and trees flourish.

○泰反至人隱○此虞義也。否泰反其類，故泰反成否。漢樊毅修西嶽廟記云「泰氣推否」是也。乾文言曰「賢人在下位而無輔」，注謂九三，故知乾三稱賢人也。六三含章，是隱藏坤中。否象君子亦謂三也。○謹猶慎也○象曰：「慎，不害也。」故曰謹猶慎也。

The passage from "Shuzheng Zhuwen" from "Tai Fan" to "Ren Yin" says: This is Yu Fan's view. The hexagrams "Bo" and "Tai" each reverse into their opposite types, so "Tai" reversed becomes "Bo." The Han dynasty scholar Fan Yi's "Xixue Miao Ji" mentions "Tai Qi 推 Bo," which means exactly this. The "Wenyan" of "Qian" says, "The virtuous person is in a low position and does not receive support," and the commentators refer to the third line, so they know that the third line of "Qian" is called "the virtuous person." The "Hanchuang" of "Kun" six three refers to "containing virtue," meaning it is hidden within the body of "Kun." The "Image Commentary" of the "Bo" hexagram mentions "the gentleman," which also refers to the third line. The passage "Jin You Shen Ye" says: "Jin" is like "Shen," because the "Image Commentary" of "Kun" six four says, "Being cautious will not lead to harm," so "Jin" is like "Shen."

君子黃中通理正位居體。注。地色黃，坤為理，五之下中，故曰黃中。乾來通坤，故稱通理。正位居體者謂九，正陽位而六居下體也。一說上體。儀禮喪服傳曰：「正體於上。」美在其中而暢於四支發於事業美之至也。注。九正陽位，故美在其中。四支謂股肱。書曰：「臣作朕股肱。」六居下體，故暢於四支。坤為事為業，故發於事業。中美能黃，上美為元，下美則裳，故曰美之至也。乾為美，坤承乾，故為美。

The Wenyan says: The superior man contains the yellow virtue in the center and understands the principles of culture, occupying the correct position and resting in his body. Note: The color of the earth is yellow, and Kun is associated with patterns and principles; the sixth line of the hexagram descends to the middle of the second position, so it is called "yellow center." The Qian line comes forward to connect with Kun, so it is called "understanding principles." The phrase "correct position and body" refers to the nine: the nine occupies the proper yang position, while the six resides in the lower body. Another interpretation takes "body" to mean the upper body, as evidenced by the phrase "correct body above" in the Yili · Sānguì Zhuàn. The text says: beautiful quality is contained in the center and flows through the limbs, manifesting in one's career, which is the ultimate beauty. Note: The nine occupies the proper yang position, so the beautiful quality is contained in the center. The limbs refer to the thighs and arms; the Shangshu · Gaoyao Mo says "the ministers and officials are my thighs and arms." The six resides in the lower body, so the beautiful quality flows through the limbs. Kun represents affairs and careers, so the beautiful quality manifests in one's career. Beauty in the center is called "yellow," beauty above is called "original," and beauty below is called "lower garment." When all three are present, it is called the ultimate beauty. Originally only Qian is called "beautiful," but Kun can also be called beautiful because it inherits from Qian.

疏。地色至於上○地色黃，坤為理，虞義也。乾鑿度曰：「天動而施曰仁，地靜而理曰義。」故知坤為理也。地色黃而居中，是下中也。乾來通坤，故稱通理，亦虞義。乾來通坤，謂乾二居五。虞又云「五正陽位」，故曰正位。

The passage from "Shuzheng Zhuwen" "Di Se" to "Yu Shang" states that taking the color of the earth as yellow and taking the trigram Kun as representing principle are examples of Yu Fan's interpretation. The "Qian Zao Du" says "Heaven moves and gives, which is called benevolence; Earth is still and orderly, which is called righteousness," thus knowing that Kun represents principle. The color of the earth is yellow and it is in the central position, which is called "xia zhong" (lower center). The trigram Qian connects with Kun, so it is called "tong li" (communication of principle), which is also Yu Fan's view; the phrase "Qian comes to communicate with Kun" refers to the second line of Qian occupying the fifth position. Yu Fan also says "five is the proper position for yang," hence called "zheng wei" (proper position).

孟子曰：「立天下之正位。」趙岐云：「正位謂男子純乾正陽之位也。」蓋二升坤五，故曰五正陽位。坤五降二，故居下體。九六者，謂九二六五也。二升五，故虞謂五。一說上體，謂居五上體，體指五也，引喪服傳證體謂五。

Mencius says in "Teng Wengong Xia" that "one stands in the most proper position in the world." Zhao Qi's commentary says: "The proper position refers to the position of a man who is entirely pure yang, represented by Qian." Therefore, the ascent of the second line of Qian to the fifth line of Kun indicates that the fifth line is the proper position for yang; the descent of the fifth line of Kun to the second line indicates that it is located in the lower part. The commentary refers to "nine" and "six" as referring to the second line of nine and the fifth line of six. The ascent of the second to the fifth line leads Yu Fan to argue based on the fifth line. Another interpretation takes "body" to mean the upper part, meaning the upper part located at the fifth position, so "body" refers to the fifth line, and thus it cites the "Transmission of the Ritual for Mourning" to prove that "body" refers to the fifth line.

○九正至為美○乾為美，二居上中，故美在其中。四支謂兩股兩肱。周書武順曰：「左右手各握五，左右足各履五，曰四枝。」引書者，虞夏書皐陶謨文也。坤為臣，為乾之股肱而居下體，故暢於四支。坤為事為業，虞義也。

The passage from "Shuzheng Zhuwen" "Nine Positive Yang Positions" to "Kun Supports Qian Therefore It Is Beautiful" states: Qian is beautiful, the second line ascends and occupies the center of the upper trigram, thus the beautiful quality is contained in the middle. The term "four limbs" refers to two legs and two arms. The "Yizhou Shu · Wushun" says "each hand holds five fingers, each foot steps on five toes, altogether called four limbs." The cited text in the commentary is from the "Yuxia Shu · Gaoyao Mo." Kun represents the minister, serving as the minister of Qian, occupying the lower position, thus the beautiful quality flows through the four limbs. Taking Kun as affairs and as career is also in accordance with Yu Fan's interpretation.

中美能黃，上美為元，下美則裳，昭十三年春秋傳文。二，中也，故曰中美能黃。元，乾元，二居五，故曰上美為元。五降二，故曰下美則裳。三美盡備，故曰美之至也。美謂乾而云坤者，坤承乾故也。

"The beauty of the middle can be yellow, the beauty above is called 'original,' and the beauty below is called 'lower garment.' " This comes from the Left Transmission of Duke Zhao's thirteenth year. Two refers to the middle position, so the beauty in the middle is called 'yellow.' 'Original' refers to the original of Qian, as the second line rises to the fifth position, so the beauty above is called 'original.' The fifth line descends to the second position, so the beauty below is called 'lower garment.' The three kinds of beauty are fully present, hence it is said to be the ultimate beauty. Originally, 'beauty' refers to Qian, but here it is associated with Kun because Kun inherits from Qian."

陰凝於陽必戰。注。初始凝陽，至十月而與乾接。為其兼於陽也故稱龍焉。注。陰陽合居，故曰兼陽。爾雅曰：「十月為陽。」俗作「嫌於無陽」，今從古。猶未離其類也故稱血焉。注。坤十月卦，故曰未離其類。

The Wenyan says: When yin becomes sufficiently condensed to be able to contend with yang, it must necessarily clash. Note: The initial line, Six at the Beginning, begins to condense yin to resist yang, and by the tenth month, yin reaches its peak and connects with Qian. The text says: Because it already contains yang elements, it is called "dragon." Note: Yin and yang coexist in one position, so it is said to contain yang. The Erya · Xitian says "the tenth month is yang." The common version here reads "suspecting the absence of yang," but we follow the ancient version and read "contains yang." The text says: It still has not separated from the category of yin, so it is called "blood." Note: Kun is the hexagram of the tenth month, so it is said to have not separated from its category.

夫玄黃者天地之雜也天玄而地黃。注。乾坤氣合戌亥，故曰雜。天者，陽始於東北，色玄。地者，陰始於西南，色黃。疏。初始至乾接○陰凝陽自午始，故象曰「履霜堅冰，陰始凝也」。戰者，接也。建亥之月，乾之本位，故十月而與乾接也。今本「疑於陽」，荀虞姚蜀才本皆作「凝」，故從之。

The text says: The term "xuanyuang" refers to the mingled colors of heaven and earth. Heaven is dark blue and earth is yellow. Commentary: The energies of heaven and earth meet at the positions of Xu and Hai, hence the term "mingled." Heaven, with its yang energy, originates in the northeast and appears dark blue; earth, with its yin energy, originates in the southwest and appears yellow. The commentary from "Initial" to "Qian meets" explains: Yin energy gathers to oppose yang, starting from the fifth month at the position of Wu. Therefore, the image commentary of the first line of the Qian hexagram says, "Walking on frost, firm ice," indicating the beginning of yin energy's condensation. Here, "battle" means meeting. The month of Ji Hai is the original position of Qian, so by the tenth month, it meets Qian. The current text says "doubtful toward yang," but the versions by Xun Shuang, Yu Fan, Yao Xin, and Shu Cai all say "condensed," so Hui Dong follows them.

○陰陽至從古○消息坤在亥，亥，乾之位也，故曰陰陽合居，此荀義也。爾雅者，釋天文。詩杕杜曰「日月陽止」，亦謂十月為陽。「月」俗作「謂」，王弼作「也」。荀鄭虞陸董皆云「兼於陽」，鄭本費氏，故云古也。○坤十月至其類○據消息。

The annotated text from "yin and yang coexist" to "now follow the ancient" states: According to the twelve monthly messages, the Kun hexagram is associated with the亥 month, and亥 is also the original position of Qian. Therefore, it is said that yin and yang coexist in one position, which is the view of Xun Shuang. The cited text from the "Er Ya" is from the "Shi Tian" section. The "Poetry Classic·Tang Feng·Di Du" says "the sun and moon stop at yang," also taking October as yang. The character "yu" in the common version is a mistake for "wei," while the Wang Bi version reads "ye." Xun Shuang, Zheng Xuan, Yu Fan, Lu Ji, and Dong Yu all say "combine with yang"; Zheng Xuan's reliance on the ancient text of Fei Zhi's "Yi" is why it says "now follow the ancient." The annotated text from "Kun hexagram in the tenth month" to "has not left its category" is based on the theory of the twelve monthly messages.

○乾坤至色黃○乾坤氣合戌亥，乾鑿度文。消息戌亥為坤之月，亥，乾本位，乾鑿度曰「乾漸九月」，故雲氣合戌亥。陸績注京易傳曰：「乾坤並處，天地之氣雜，稱玄黃也。」天者陽以下，荀義也。

The passage from "Shuzheng Zhuwen" regarding "Qian Kun Qi He Xu Hai" to "Se Huang" states: "Qian Kun Qi He Xu Hai" comes from "Qian Zao Du." According to the twelve message months, Xu month and Hai month both belong to the month of Kun, and Hai is also the original position of Qian. "Qian Zao Du" says "Qian gradually begins in the ninth month," hence the two energies converge at Xu and Hai. Lu Ji's commentary on "Jing Shi Yi Chuan" says: "Qian and Kun coexist in one direction, the energies of heaven and earth mix, hence it is called Xuan Huang." The commentary from "Heaven is yang, beginning in the northeast" onwards uses Xun Shuang's view.

鄉飲酒義曰：「天地溫厚之氣始於東北而盛於東南。」故云天者陽始於東北。東北天位，故色玄。說文曰：「黑而有赤色者為玄。」鄉飲酒義曰：「天地嚴凝之氣始於西南而盛於西北。」故云地者陰始於西南。西南坤位，故色黃。考工記曰：「天謂之玄，地謂之黃。」

The Li Ji · Xiang Yin Jian says, "The warm and thick qi of heaven and earth originates in the Northeast and reaches its peak in the Southeast." Therefore, the commentary states that heaven's yang qi originates in the Northeast. The Northeast in the Eight Trigrams direction belongs to the heaven position, so its color is xuan. The Shuo Wen Jie Zi says, "A color black with a red tinge is called xuan." The Xiang Yin Jian also says, "The strict and condensed qi of heaven and earth originates in the Southwest and reaches its peak in the Northwest," so the commentary states that earth's yin qi originates in the Southwest. The Southwest in the Eight Trigrams direction belongs to the earth position, so its color is yellow. The Kao Gong Ji says, "The color of heaven is xuan, and the color of earth is yellow."