The Hexagram of Comparison, the Returning Soul Hexagram of the Earthly Palace, the Message Hexagram of the Fourth Month

比吉。注：師二上之五得位，眾陰順從，比而輔之，故吉。原筮元永貞無咎。注：原，再也，二為原筮。初九為元，坤為永。二升五得正，初在應外，終來有它吉，故原筮元永貞無咎，與《萃》五同義。

The text says: "Comparison, auspicious." Hui Dong's own commentary states: In the "Military Campaign" hexagram, the nine at the second line moves up to the fifth position and becomes correct, with the many yin lines following obediently, closely aligning and assisting it, hence auspicious. The text also says: "Original divination, primal, enduring, sincere, no misfortune." Hui Dong's own commentary explains: "Original" means again, and the second line's second divination is what is called original divination. The first line is "primal," and the earth is "enduring." The second line rises to the fifth position and becomes correct, the first line is outside the corresponding position, eventually returning and bringing another auspiciousness, hence saying "original divination, primal, enduring, sincere, no misfortune," which is equivalent in meaning to the fifth line's line statement in the "Gathering" hexagram.

不寧方來後夫凶。注：不寧，寧也。坤安為寧，一陽在上，眾陰比之，故不寧方來。坤為方也。後夫謂上，在五後，故曰後夫。乘陽無應，故凶。《周官·大司馬》建太常，比軍眾，誅後至者，蓋三代之法歟。

The text says: "The peaceful direction comes, but the later husband is凶." Hui Dong explains: "Not peaceful" actually refers to peace. The trigram坤 represents peace, so it takes the image of peace. A single yang line is in the upper position, and all the yin lines come to adhere to it, so it is said that the four directions come to it.坤 represents the direction. "Later husband" refers to the line at the top, which is after the fifth position, hence called the later husband. It overpowers the yang line and has no corresponding line, hence it is凶. The "Rites of Zhou · Grand Master of War" records raising the Tai Chang flag, comparing the number of troops, and punishing those who arrive late. This is probably the law passed down from the Xia, Shang, and Zhou dynasties.

疏：「師二」至「故吉」○此虞義也。凡一陰一陽之卦皆自乾坤來，故《九家易》注坤六五曰：「若五動為《比》，乃事業之盛。」則《比》實自坤來，如乾五動之坤五為《大有》也。此從兩象易，故云師二上之五。九居二為失位，升五為得位。二正五位，眾陰順從。傳曰：「比，輔也，下順從也。」以五陰比一陽，故曰比；以五陰順一陽，故曰吉也。

Hui Dong's own commentary notes from "the second line of the army moves up to the fifth position and attains the right place" to "thus it is auspicious." This is Yu Fan's view. Any hexagram with only one yin or one yang line comes from the transformation of the Qian and Kun hexagrams. Therefore, the "Nine Families Commentary on the Easy" explains the line six in the fifth position of the Kun hexagram as: "If the fifth line changes to form the hexagram of 'Comparison,' it indicates a flourishing career." This shows that the hexagram of 'Comparison' indeed comes from the Kun hexagram, just as the fifth line of Qian changing into the fifth line of Kun forms the hexagram of 'Great Possession.' Here the method of "two images changing" is used, so the line nine two of the hexagram of 'Army' moves up to the fifth position. A yang line in the second position is in the wrong place, but when it rises to the fifth position it attains the right place. The line nine two properly occupies the fifth position, and all the yin lines are obedient. The "Commentary on the Judgment" says: "Comparison means assistance; all below are obedient." With five yin lines closely approaching one yang line, the hexagram is named 'Comparison'; five yin lines obeying one yang line, thus it is auspicious.

○「原再」至「無咎」○原，再也，《釋言》文。《周禮·馬質》曰「禁原蠶者」，《文王世子》云「未有原」，鄭彼注並云：「原，再也。」漢有原廟，亦謂再立廟。古訓原皆為再。其原田之原，古文作●；原泉之原，《說文》作灥。俗混為一，古學之亡久矣。

The character "原" is interpreted as "again" or "twice," as seen in the "Er Ya · Xie Yan." The "Zhou Li · Ma Zhi" mentions "prohibiting those who raise silkworms twice a year," and the "Li Ji · Wen Wang Shi Zi" says "not yet having again," with Zheng Xuan commenting on both passages, stating "original" means "again." In the Han dynasty, there was a concept called "original temple," which also referred to establishing a temple again. In ancient interpretations, "原" was consistently understood as "again." As for "original field" in the term "原田," the ancient text used ●; and in "original spring" or "原泉," the "Shuo Wen" used "灥." Later generations mixed these into one character, and the ancient scholarly tradition has been lost for a long time.

《蒙》初筮謂初，故知《比》原筮謂二。僖三十一年《公羊傳》曰：「求吉之道三。」故《易》有初筮、原筮之文。初九乾元，故為元；坤利永貞，故為永。師二升五得正，初在應外變之正，五孚盈缶，終來有它吉，故原筮元永貞無咎。《萃》九五爻辭元永貞，亦謂初變之正，故同義也。

The "initial divination" mentioned in the "Meng" hexagram refers to the first line, so the "original divination" mentioned in the "Bi" hexagram refers to the nine in the second position. The "Gongyang Zhuan" states in the thirty-first year of Duke Xi's reign that there are three ways to seek good fortune. Therefore, the "initial divination" and "original divination" appear in the "Zhou Yi". The initial nine is the beginning of the Qian trigram, hence it is called "origin" or "primordial". The "Bi" hexagram's statement says "favorable to maintain constancy", hence it is called "permanence". The nine in the second position of the "Shi" hexagram rises to the fifth position and attains the correct position, while the first line is outside the corresponding position, moves and attains the correct position. The nine in the fifth position has full sincerity like wine filling a jar, ultimately returning and bringing further good fortune, hence it is said "original divination, primordial, permanence, constancy, no blame". The "Cui" hexagram's fifth line statement also refers to the first line moving and attaining the correct position, so the meanings are the same in both instances.

○「不寧」至「法歟」○不寧言寧，猶不顯為顯。下體坤，坤為安，故為寧。聖人在上，萬國咸寧，四方來同，故云方來。坤為方，《九家說卦》文。荀氏云：「後夫謂上六。」虞氏云：「後謂上，夫謂五也。」上後於五，故稱後夫。乘五故曰乘陽。應在三，三匪人，故曰無應。傳曰：「後夫凶，其道窮也。」

The phrase "not peaceful" actually refers to peace, just as the "not illustrious" in the Book of Poetry actually refers to illustriousness. The lower trigram is坤 (Kun), which represents peace and stability, so the image of peace is used. The sage is in a high position, and all the states are at peace, with people coming from all directions to pay homage, hence the saying "they come from all sides." The statement "Kun represents the four directions" comes from the Nine Schools' Commentary on the Hexagram. Xun Shuang said, "the later husband refers to the sixth line at the top." Yu Fan said, "later refers to the top line, husband refers to the fifth line." The top line comes after the fifth line, so it is called the later husband. It overpowers the fifth line, hence it is said to ride over yang; its responding line is the third line, and the third line is "not a person," hence it has no response. The Commentary on the Judgment says, "the later husband is凶 (auspicious), for its path has reached its end."

引《周官》而云三代之法者，文王彖爻辭皆據唐虞夏商之法，嫌引《周禮》以為周法，故上推之三代。《魯語》仲尼曰：「昔禹致群神於會稽之山，防風氏後至，禹殺而戮之。」是知夏商以前朝會師田亦誅後至者也。

Hui Dong cited the "Rites of Zhou" but called it the laws of the Three Dynasties, because the hexagram statements and line statements associated with King Wen were based on the old systems of the Yao, Shang and Xia dynasties. He feared that people might misunderstand citing the "Rites of Zhou" as meaning it was the law of the Zhou dynasty alone, so he traced it back to the Three Dynasties. The "Guoyu · Lu Yu" records that Confucius said: "In the past, Yu the Great gathered the spirits at Mount Huiji, and Fengfengshi was late, so Yu had him executed and displayed his body. "From this we can see that in the Xia and Shang dynasties, those who were late in court meetings, military campaigns, or hunting expeditions were also executed.

初六有孚比之無咎。注：孚謂五，初失位變得正，故無咎。有孚盈缶終來有它吉。注：坤器為缶，以喻中國。初動屯為盈，故盈缶。孚既盈滿中國，終來及初非應，故曰它。

The first line statement says: "With sincerity, one compares with others, there is no blame." Hui Dong explains: "Sincerity refers to the nine in the fifth position; the first line is out of its proper position, but after change it returns to correctness, so there is no error." The line statement also says: "With sincerity, the jar is full, eventually there will be other good fortune." Hui Dong explains: The vessel taken by the earth trigram is a clay jar, used as a metaphor for China. When the first line moves, the hexagram becomes "Zun" (Obstruction). "Zun" has the meaning of fullness, so it is said "full jar." The sincerity of the nine in the fifth position has already filled China, eventually extending to the first line. However, the first line is not its proper corresponding line, so it is called "other."

六二比之自內貞吉。注：二比初，故自內；正應五，故貞吉。六三比之匪人。注：六三乙卯，坤之鬼吏，故曰匪人。六四外比之貞吉。注：外謂五，四比五，故外比之；正應初，故貞吉。

The line statement for line two says: "Comparing from within, the divination is auspicious." Hui Dong explains: line two is closely connected to line one, hence "from within"; it also corresponds properly with nine five, so it maintains correctness and is auspicious. The line statement for line three says: "Comparing with the wrong person." Hui Dong explains: line three, through the Najia stem assignment, corresponds to Yimao, which belongs to wood, and is the ghost official of the earth element, hence "wrong person." The line statement for line four says: "Comparing from outside, the divination is auspicious." Hui Dong explains: "Outside" refers to nine five, as line four is closely connected to nine five, hence "comparing from outside"; it also corresponds properly with line one, so it maintains correctness and is auspicious.

九五顯比王用三驅失前禽邑人不戒吉。注：五貴多功，得位正中，初三已變體重明，故顯比，謂顯諸仁也。坎五稱王。三驅謂驅下二陰不及於初，故失前禽。初變成震，震為鹿，為奔走，鹿斯之奔，失前禽也。坤為邑，師震為人。不戒猶不速也。師時坤虛無君，使師二上居五中，故不戒吉。

The Line Statement of the Fifth Line: "Manifesting harmony, the king uses three drives, losing the birds ahead, the people of the city are not warned, and it is auspicious." Hui Dong's own commentary: The Fifth Line is noble and has great achievements, occupying a proper position and remaining upright and correct in the center. Since the First and Third Lines have already changed, the structure of the hexagram becomes two overlapping Li (Fire) trigrams, hence it is called "manifesting harmony," which is what the "Xie Ci" (Commentary on the Hexagrams) refers to as "manifesting virtue." The Fifth Line of Kan (Water) is called the King. "Three drives" refers to driving away the two Yin Lines below but not the First Line, hence "losing the birds ahead." The First Line changing into Zhen (Thunder) represents deer and movement, and "the deer running" is the image of losing the bird ahead. Kun (Earth) represents the city, and Zhen (Thunder) in the "Shi" (Army) hexagram represents people. "Not being warned" is like not needing an invitation. At the time of the "Shi" hexagram, the Kun trigram is empty and lacks a ruler, so the Nine Two of "Shi" ascends to the center of the Fifth Line, hence there is no need for an invitation and it is auspicious.

上六比之無首凶。注：上為首，乘陽無首，故凶。疏：「孚謂」至「無咎」○此虞義也。初與五比，故孚謂五。荀氏謂初在應外，以喻殊俗也。六居初為失位，變之正，故無咎。

The line statement of the sixth line at the top says: "When compared, there is no leader, which is凶." Hui Dong's own commentary says: The upper position is the leader. The sixth line at the top is riding over the yang line but does not support others, which is like having no leader, hence it is凶. The following commentary from the explanatory notes discusses from "fu refers to five" to "no fault." This is Yu Fan's view. The first line is in harmony with nine in the fifth, so "fu" refers to nine in the fifth. Xun Shuang believes that the first line is outside the corresponding position, and is used to illustrate distant places with different customs. A yin line in the first position is out of place, but when it changes, it returns to the correct position, so there is no fault.

○「神器」至「曰它」○此荀虞義也。《繋上》曰「形乃謂之器」，又曰「形而下者謂之器」，皆指坤，故知坤為器。坤為土，為器，缶者土器，故曰坤器為缶也。坤為國，故以缶喻中國。初動體屯，《序卦》曰：「屯者，盈也。」盈缶之象。

This passage represents the views of Xun Shuang and Yu Fan. The "Xu Ci Shang Wen" states, "Only after taking shape is it called an object," and also says, "What takes shape is called an object," referring to Kun. Therefore, it is known that Kun represents an object. Since Kun represents earth and an object, and the dou is a vessel made from clay, it is said that the object taken by Kun is the dou. Kun also represents a country, so the dou is used as a symbol for China. When the first line moves, the hexagram becomes Zun. The "Xu Gua" says, "Zun means fullness." This is precisely the symbolic reference to "a full dou."

九五之信既盈滿中國，初雖在殊俗不與五應，而五之誠信足以及之，故云終來及初。《穀梁傳》曰：「來者，接內也。」五來初，故曰終來。初正應四而遠應五，故曰非應。子夏云：「非應曰它。」

The sincerity of nine in the fifth is already full and complete. Although the first line is far away in a place with different customs and does not correspond with nine in the fifth, the sincerity of nine in the fifth is sufficient to reach it. Therefore, it is said that it ultimately returns and reaches the first line. The Commentary of the Guliang says: "What is called coming is being accepted from within." Nine in the fifth coming to the first line is called "final coming." The proper correspondence of the first line should originally be with six in the fourth, and it is only a distant connection with nine in the fifth, so it is said "not corresponding." Zi Xia said: "If it is not the proper correspondence, then it is called so."

《後漢書·魯恭傳》曰：和帝初立，議遣車騎將軍竇憲擊匈奴，恭上疏諫曰：「夫人道乂於下則陰陽和於上，祥風時雨，覆被遠方，夷狄重譯而至矣。《易》曰『有孚盈缶終來有它吉』，言甘雨滿我之缶，誠來有它而吉已。」亦是說遠方為它，當有誠信以及之也。

The Book of the Later Han, in the biography of Lu Gong, records that when Emperor He of Han first ascended the throne, the court discussed sending General Dou Xian to attack the Xiongnu. Lu Gong submitted a memorial advising against it, saying, "Human affairs are properly managed below, and yin and yang are harmonized above, thus bringing about a peaceful climate and timely rain that covers distant lands. The Yijing says, 'With sincere faith, the jar is full, and eventually there will be good fortune from elsewhere.' This means that sincere rain fills my jar, and sincere intent leads even those not originally destined to be included to come and pay homage." This is also treating the distant as 'it,' indicating that one must first have sincerity to influence them.

○「二比」至「貞吉」○內謂初，故云比初。二正應五，故曰貞吉，所以別於它也。○「六三」至「匪人」○此干寶義也。案《火珠林》坤六三乙卯木，乾又云《比》者坤之歸魂也。坤為土，土以木為官，故云坤之鬼吏。此與《否》六三同義，故二卦皆云匪人。虞氏注《否》之匪人云：「謂三比坤滅乾，故為匪人。」與《比》三同義是也。坤六三不云匪人者，坤用六三之上終乾事，故不與《比》《否》同也。○「外謂」至「貞吉」○五在四外，四與五比，故云外比之。又初變得位，四正應初，故云貞吉。二四皆以當位為貞也。

The term "inner" refers to the first line, so the second line is closely related to the first line. The second line corresponds properly with the fifth line, so it is said to be upright and auspicious, which is explained to distinguish it from the previous statement about "another" line. Below is the explanation of the passage from "sixth line" to "not a person": This is the view of Gan Bao. According to the Najia system in The Forest of Fire Pearls, the third line of the坤卦 is paired with Yimao, which belongs to the wood element. Gan Bao also said that The Book of Changes, The Book of Divination, is the returning soul of the坤 palace. Since坤 belongs to earth, earth takes wood as its official ghost, so the third line of坤 is the ghost official of坤. This is the same meaning as the third line of The Book of Changes, The Book of Divination, so both hexagrams say "not a person." Yu Fan's explanation of "not a person" in the third line of The Book of Changes, The Book of Divination, says: "It refers to the third line being closely related to坤, causing the乾 to decline, so it is called not a person." This is the same meaning as the third line of The Book of Changes, The Book of Divination, and the explanation is accurate. The third line of坤 is not called "not a person" because the use of all sixes in坤 has the third line moving upward to accomplish the affairs of乾, so it is different from The Book of Changes, The Book of Divination. Below is the explanation of the passage from "outer refers to five" to "auspicious and correct": The fifth line is outside the fourth line, and the fourth line is closely related to the fifth line, so it is said "outer relation." Also, the first line moves into position, and the fourth line corresponds properly with the first line, so it is said to be upright and auspicious. The second and fourth lines both take being in the correct position as their virtue.

○「五貴」至「戒吉」○此虞義也。《繋上》曰：「卑高以陳，貴賤位矣。」虞彼注云：「乾高貴五，五多功。」故五貴多功。初三失位，當變有兩離象，故體重明也。

This is Yu Fan's view. The "Commentary on the Hexagrams, Upper Transmission" says: "The low and the high are arranged in order, so the noble and the humble each occupy their proper position." Yu Fan's commentary on that sentence says: "The position of Qian is high, making the five positions noble. The five positions have many achievements." Therefore, the five positions are noble and have many achievements. The first and third lines are out of their proper positions and should change. When they change, the upper and lower parts each form Li, so the hexagram has two layers of brightness.

《說文》字下云：「案微，杪也，從日中視絲，古文以為顯字。」卦自下升微而之顯。顯從日，離為日，日中視絲，案見微杪，故九五稱顯比。《繋上》曰「顯諸仁」亦謂重離也。

The Shuowen Jiezi says under the character it explains: "Fine and minute, meaning the very smallest end, the character's form is taken from seeing a thread in sunlight, and in ancient texts it was used as the character 'xian' (manifest)." (The original text here omits the character being explained.) A hexagram rises from the bottom upwards, moving from the subtle and hidden to the manifest and clear. The character 'xian' includes 'sun,' and since the trigram Li represents the sun, one can discern the most minute details by observing a thread in sunlight. Therefore, the line 'nine in the fifth' is called 'xian bi' (manifesting in comparison). The 'manifesting among the benevolent' mentioned in the Xi Ci Shang Wen refers to these two aspects of the trigram Li.

乾為王，乾五之坤五成坎，坎五即乾五，故坎五稱王。二升五，歴三爻皆陰，故云三陰。五自二升，故不及初。三驅之法，三面驅禽，獨開前面，故失前禽。初在二前，前禽之象。

Heavenly King is represented by Qian. The fifth line of Qian enters the fifth line of Kun to form Kan. The fifth position of Kan corresponds to the fifth position of Qian, so the fifth line of Kan is considered to be the king. The line Nine in the Second ascends to the fifth position, passing through three yao which are all yin, hence it is called three yin. The fifth position is attained from the second position, so it cannot reach the first line. The ritual of 'three drives' involves driving game animals from three sides while leaving the front open, hence it is said 'losing the front game'. The first line is before Nine in the Second, which corresponds to the image of the game animal in front.

二升五，初變體震，震為鹿，故稱禽。震為驚，為作足，故為奔走。鹿斯之奔，詩小弁文也。不戒猶不速者，需上六稱不速之客，謂乾三爻升也。今師二升五，故亦云不戒。凡主延賓稱戒稱速，今師二升五為比之主，非賓客之比，故稱不戒也。

Nine in the Second moves up to the fifth position, causing the first line to change and forming the trigram Zhen (Thunder). Zhen represents a deer, so it is called 'animal'. Zhen also signifies alarm and quick movement, hence the image of running. The phrase 'the deer runs swiftly' comes from the Book of Songs, Xiao Ya, Xiao Bian. Saying 'without caution' is equivalent to saying 'without invitation': the upper sixth line of the Need卦 (Wait) refers to 'a guest who is not invited', meaning the three yang lines of Qian (Heaven) rising from below. Now, in the Army卦 (Teacher), Nine in the Second moving up to the fifth position also refers to 'without caution'. Whenever a host invites guests, words like 'caution' and 'invite' are used. Now, in the Army卦, Nine in the Second moving to the fifth position, itself becomes the main line of the Compare卦 (Competition), and does not belong to the category of guests, hence it is called 'without caution'.

○「上為」至「故凶」○爻例上為首。乾用九曰「見群龍無首吉」，謂六龍皆見，六耦承之，故無首吉。但陰無首，以陽為首，上乘五，是陰不承陽為無首也，故凶。陽為首者，《春秋保乾圖》曰：「咮謂鳥陽，七星為頸。」宋均注云：「陽猶首也。柳謂之咮，咮，鳥首也。」故知陽為首也。

According to the general principle of yao positions, the top line is first. The "use of all nines" in the Qian hexagram says, "Seeing a group of dragons without a leader, it is auspicious." This means that all six yang dragons are visible, and the six yin lines below serve them. Therefore, "without a leader" is actually auspicious. However, yin itself does not have a leader and must have yang as its leader. When the top line (yin) overpowers the fifth line (yang), it means that yin is not serving yang, resulting in "without a leader," which becomes inauspicious. The reason yang is considered the leader is because the "Spring and Autumn Preservation of the Qian Diagram" says, "The beak is the yang position of the bird, and the seven stars are its neck." Song Jun's commentary says, "Yang is like the head." Therefore, the beak, which is also called Liu Su, is the bird's head. From this, we know that yang is the leader.

小畜亨。注：需上變為巽，與《豫》旁通。陰稱小。畜，斂聚也，以陰畜陽，故曰小畜。一陰劣，不能固陽，四五合力，其志得行，乃亨。密雲不雨自我西郊。注：需坎為雲，上變為陽，坎象半見，故密雲不雨。我謂四，四體兌，兌為西，乾為郊。雲西行則雨，自我西郊，畜道未成。傳曰：「施未行也。」

The text says: "Small Accumulation, smooth." Hui Dong's own commentary states: "The hexagram of 'Small Accumulation' is formed by changing the top line of the hexagram of 'Waiting' to Xun, and it is in mutual communication with the hexagram of 'Joy." Yin is called small; 'accumulation' refers to gathering and collecting, with a yin line gathering yang lines, hence called 'Small Accumulation.' A single yin line is weak and cannot firmly hold the yang lines, relying on the combined strength of lines four and five, its aspirations can then be carried out, thus achieving smoothness. The text also says: "Dense clouds do not rain, coming from my western suburb." Hui Dong's own commentary states: "In the hexagram of 'Waiting,' Kan represents clouds, and the top line becomes yang, leaving only half of the Kan image, hence dense clouds without rain." "I" refers to line four; line four has the nature of兑, which represents west, and Qian represents suburb. Clouds moving west should bring rain, but now coming from my western suburb without raining, because the method of accumulation has not yet been completed. The Commentary on the Judgment says: "The grace has not yet been extended."

疏：「需上」至「乃亨」○此京虞義也。凡一陰五陽、一陽五陰之卦皆自乾坤來，故虞注《嗛》卦云「乾上九來之坤」，又注《大有》上九云「乾五動成大有」是也。卦無剝復夬遘之例，此卦一陰五陽，故不云自《夬》《遘》來，而云需上變為巽也。旁通者，卦之反，義見乾卦。《小畜》與《豫》相反，故云旁通。

The following commentary explains the passage from "the upper line of Need becomes Xun" to "then it is smooth." This is the view of Jing Fang and Yu Fan. Whenever a卦 has one yin and five yang lines, or one yang and five yin lines, it comes from the transformation of the Qian and Kun hexagrams. Therefore, Yu Fan commented on the Qian hexagram saying "the upper nine of Qian moves into Kun," and on the Da You hexagram's upper nine saying "the fifth line of Qian changes to become Da You," all following this principle. The transformation of hexagrams does not generally come from the Bo, Fu, Guai, or Guo hexagrams. Since this hexagram has one yin and five yang lines, it is not said to come from Guai or Guo, but rather that the upper line of the Xu hexagram changes to Xun.the so-called旁通 means a hexagram whose six lines are completely reversed in yin and yang. The principles of meaning have already been explained in the Qian hexagram. The Xiao Xu hexagram is exactly the opposite of the Yu hexagram, so they are said to be 旁通 to each other.

卦惟一陰，陰稱小。陰道斂聚，故云畜，斂聚也。一陰畜五陽，故曰小畜。《京房易傳》曰：「小畜之義在於六四，陰不能固，三連同進。」傳曰：「密雲不雨，尚往也。」陸績謂一陰劣，不能固陽，是以往也。九五剛中，四與合志，畜乾至上九而畜道成。陸績謂外巽積陰，能固陽道，成在上九。傳曰「剛中而志行乃亨」，謂柔道亨也。

The entire hexagram contains only one yin line, and yin is called small. The nature of yin is to gather and collect, so it is called "xu" (accumulation), which means gathering. One yin line accumulates five yang lines, so the hexagram is named "Xiao Xu" (Small Accumulation). The "Jing Fang Yi Zhuan" says: "The key to 'Xiao Xu' is the line six in the fourth. Yin's strength is insufficient to hold the yang, and the three connected yang lines below move upward together." The "Tu Zhuan" says: "Dense clouds without rain, indicating that yang energy is still moving upward." Lu Ji believes that one yin line is too weak to hold the yang, so the yang continues to move upward. Nine five is strong and upright in the center, and six four shares the same aspirations, accumulating the dry yang up to the top nine, thus completing the process of accumulation. Lu Ji says that the outer trigram, Xun, accumulates yin energy, which can hold the yang path and is completed at the top nine. The "Tu Zhuan" says, "Strong and upright with aspirations fulfilled, thus achieving success," which refers precisely to the success of the flexible path.

○「需坎」至「行也」○需時坎在上為雲，上變坎象半見。四體兌，兌為密，故密雲不雨。四為卦主，故我謂四。兌正秋，消息兌在西，故兌為西。乾位西北之郊，故為郊。《呂氏春秋》曰：「雲氣西行雲云然。」高誘云：「雲西行則雨。」今自我西郊而不雨者，由陰劣不能固陽，畜道未成，故彖傳謂施未行也。

At the time of the "Need" hexagram, the Kan trigram is on top, representing clouds. When the top line changes, only half of the Kan trigram remains, indicating that the cloud image is incomplete. The fourth line has the body of Dui, which represents density, hence the saying "dense clouds without rain." The fourth line is the main line of the hexagram, so "I" refers to the fourth line. Dui corresponds to the season of autumn and, according to the twelve zodiacal positions, is located in the west, so Dui is associated with the west. The Qian trigram is located in the northwest, hence the image of the outskirts. The "Lüshi Chunqiu" says, "Clouds flow westward, vast and continuous." Gao You's commentary says, "Clouds moving westward will bring rain." Now clouds come from my western outskirts but do not rain, due to the weakness of the yin line, which cannot hold the yang. The process of gathering and nurturing has not yet been completed, hence the "Commentary on the Judgment" says that the benevolent influence has not yet spread.

初九復自道何其咎吉。注：謂從豫四之坤初成復卦，故復自道。出入無疾，朋來無咎，何其咎吉。乾為道也。九二牽復吉。注：變至二與初同復，故牽復。至五體需，二變應之，故吉。

First Line Statement: "Returning to the path, how could there be misfortune? It is auspicious." Hui Dong's own commentary: This refers to the fourth line of the Yu hexagram entering the first position of the Kun hexagram to form the Fu hexagram, hence "returning to the path." The Fu hexagram statement mentions "moving without haste, friends come without misfortune," so where could there be misfortune? The divination is auspicious. Qian represents the path. Second Line Statement: "Linked return, auspicious." Hui Dong's own commentary: Changing to the second line, it is the same as the first line in terms of return, hence called linked return. Moving up to the fifth position forms the Xu structure. The fifth position is strong and upright, and the second line's change corresponds with it, hence auspicious.

九三轝說腹。注：腹讀為輹。豫坤為轝，為輹。至三成乾，坤象不見，故轝說輹。馬君及俗儒皆以乾為車，非也。夫妻反目。注：豫震為夫，為反；巽為妻，離為目。今夫妻共在四，離火動上，目象不正，巽多白眼，故反目。

The line statement for the third line, Nine in the Third, is: "The carriage detaches from its belly." Hui Dong's own commentary says that "belly" should be read as "fu," meaning the axle. In the hexagram of Yu, which is connected through the principle of mutual transformation, there is the trigram坤 (Kun), which represents a carriage and also the underpart of the carriage called fu. When the third line changes, the lower trigram becomes Qian, and the image of Kun disappears, hence the carriage detaches from its fu. Ma Rong and ordinary scholars generally take Qian as a carriage, which is incorrect. The line statement also says: "The husband and wife turn against each other." Hui Dong's own commentary explains that in the hexagram of Yu, Zhen represents the husband and also reversal, Xun represents the wife, and Li represents the eyes. Now the husband and wife are both in the fourth line, with Li fire rising upward, so the image of the eyes is not properly aligned. Xun also has the characteristic of white eyes, hence the image of turning against each other.

六四有孚血去惕出無咎。注：孚謂五。血讀為恤，豫坎為恤，為惕；震為出。變成小畜，坎象不見，故恤去惕出。得位承五，故無咎。九五有孚攣如富以其鄰。注：有孚，下三爻也。攣，連也。鄰謂四。五以四陰作財與下三陽共之，故曰富以其鄰。

The line statement for the fourth line: "With sincerity, blood is removed, alarm is dispelled, no blame." Hui Dong's own commentary: "Sincerity" refers to the fifth line. "Blood" should be read as "care," and the related hexagram "Yü" has the trigram Kan representing care and vigilance, and Zhen representing movement. After transforming into "Xiao Xu," the trigram Kan is no longer present, so care is gone and vigilance is removed. The fourth line is in a proper position and above the fifth line, so there is no blame. The line statement for the fifth line: "With sincerity, it is tightly bound, wealth is shared with its neighbor." Hui Dong's own commentary: The "sincerity" refers to the three lower yang lines. "Tightly bound" means connected. "Neighbor" refers to the fourth line. The fifth line treats the fourth line, which is yin, as wealth and shares it with the three lower yang lines, hence "wealth is shared with its neighbor."

上九既雨既處尚得載婦貞厲。注：畜道已成，故既雨既處尚得載。四順故稱婦，得位故言貞。上已正坎成巽壞，故婦貞厲。月近望君子征凶。注：近讀為既。坎為月。十五日乾象盈甲，十六日巽象退辛，故月近望。君子謂三，陰盛消陽，故君子征凶。

The line statement for the top nine (上九) says: "After the rain has fallen and the waters have settled, the carriage can still carry things, but the woman remains in danger." Hui Dong explains: The method of gathering and storing has already been completed, so it is said that the rain has fallen and the yang has ceased, and the carriage can still carry things. The six in the fourth is gentle and compliant, hence referred to as "woman"; it is in its proper position, hence called "upright." The top nine has already returned to the correct position, the kan image is completed while the xun body is ruined, hence although the woman remains upright, there is still danger. The line statement also says: "When the moon is near the full moon, the gentleman will face misfortune." Hui Dong explains: "Near" should be read as "already." Kan represents the moon. According to the method of najia, on the fifteenth day, the qian image is full in the direction of jia, and on the sixteenth day, the xun image declines in the direction of xin, hence the moon has passed the full moon. "The gentleman" refers to the nine in the third; as the yin energy grows stronger and weakens the yang energy, the gentleman going forward will meet misfortune.

疏：「謂從」至「道也」○此虞義也。需與豫旁通，豫復兩象易也，故云從豫四之坤初成復卦。兩象易者，本諸《繋辭下傳》大壯、大過、夬三蓋取，與《無妄》《中孚》《履》兩象易，此漢法也。《復》彖曰「出入無疾，朋來無咎」，故云何其咎吉。乾初體震，震開門為大塗，故為道也。○「變至」至「故吉」○變至二謂從旁通變也。陽息至二，故與初同復，為牽復也。二變失位，至五體需，五剛居正，二變應之，故吉。《象》曰「亦不自失也」。

This passage is a commentary on the text from "the fourth line of Yu" to "the Supreme Ultimate is the Way." This is Yu Fan's view. The hexagram "Need" is opposite to "Yue," and "Yue" is in a mutual exchange relationship with "Fu." Therefore, it is said that the fourth line of "Yue" moves into the first line of "Kun" to form "Fu." The concept of "mutual exchange of two hexagrams" is based on the chapter "Taking from" in the lower part of the "Xici" text, which lists the hexagrams "Da Zhuang," "Da Guo," and "Gua," each of which is in a mutual exchange relationship with "Wu Wang," "Zhong Fu," and "Lu," respectively. This is the rule of the Han dynasty scholars of the Book of Changes. The hexagram statement of "Fu" says, "Going out and coming in without haste, friends come without blame," so there is no fault, and the divination is auspicious. The first line of "Qian" has the nature of "Zhen," which represents opening a gate and a broad road, so it takes the image of the Way. The following commentary from "change reaches the second line" to "therefore it is auspicious" explains that when the change reaches the second line, it refers to the change from the opposite hexagram. Yang energy arises at the second line, so it is the same as the first line in "Fu," hence called "trailing return." Although the second line is originally in an improper position, when it moves upward to the fifth line, it forms the nature of "Need." The fifth line is a strong line in a proper position, and the second line, after changing, corresponds with it, hence it is auspicious. The "Small Image Commentary" says, "It does not count as a personal loss."

○「豫坤」至「非也」○此虞義也。腹，古文輹，故讀為輹。坤為大轝，車轝同物。子夏曰：「輹，車下伏莬。」虞氏以為車之鉤心夾軸之物，故坤為大轝，為輹。從旁通變至三，則下體成乾，乾成坤毀，故坤象不見。轝，所以載者，說輹則不能載也。馬君及俗儒以三體乾，而《漢書·王莽傳》有乾文車坤六馬之文，因謂乾為車。易無乾為車坤為馬之例，故云非也。

This is Yu Fan's view. The character "腹" in ancient text refers to "輹," so it is read as "輹." The trigram Kun represents a large chariot, and the chariot and its body are originally one thing. Zi Xia said, "The輹 is the part under the chariot, shaped like a rabbit's hump." Yu Fan, however, believed that the輹 is the part on the chariot that hooks to the center and holds the axle. Therefore, Kun represents both the large chariot and the輹. From the change of the trigram from the side to the third line, the lower trigram becomes Qian. When Qian is formed, Kun is destroyed, so the image of Kun disappears. A chariot is used to carry things, but if the rabbit's hump is missing, it can no longer carry anything. Ma Rong and ordinary scholars, seeing that the third line belongs to the Qian trigram, and noting that the "Han Shu · Wang Mang Zhuan" mentions "Qian Wen Che, Kun Liu Ma," say that Qian represents the chariot. However, the Zhou Changes does not have the meaning of Qian as chariot and Kun as horses. Therefore, their interpretation is incorrect.

○「豫震」至「反目」○此虞義也。《晉語》曰：「震，一夫之行。」故為夫。震為反生，故為反。巽婦為妻。四體離為目。豫震為夫，小畜巽為妻，故同在四。豫變為小畜，故離火動上，又在四，故目象不正。巽多白眼，《說卦》文。虞氏謂巽為白，離目上向，故多白眼。經曰反目，反目為眅。《說文》曰：「多白眼也。」

This is Yu Fan's view. The "Guoyu · Jin Yu" says: "Zhen is the image of a man walking alone." Therefore, Zhen represents the husband. Zhen being the main element leads to a reversal, hence the term "reverse." Xun represents the wife, which here refers to the wife. The fourth line possesses the form of Li, which represents the eye. In the "Yu" hexagram, Zhen represents the husband, and in the "Xiao Xu" hexagram, Xun represents the wife, both falling on the fourth line. The "Yu" hexagram transforms into the "Xiao Xu" hexagram, so the fire of Li rises upward, and it is precisely on the fourth line, hence the image of the eye is not upright. "Xun has many white eyes" comes from the "Shuogua." Yu Fan says Xun represents white, and Li's eye turns upward, hence revealing more white of the eye. The classic text says "reverse eyes," which refers to the character "眅." The "Shuowen" explains "眅" as "much white of the eye."

○「孚謂」至「無咎」○此虞義也。五陽居中，故孚謂五。血讀為恤，讀從馬氏，蓋古文恤作血也。坎為加憂，故為恤，為惕。萬物出乎震，故震為出。四以一陰乘乾，乾陽尚往，不為所畜，故為恤，為惕。旁通變至上成小畜，坎象不見，故恤去惕出。四陰得位，上承九五，與五合志，故無咎也。

This is Yu Fan's interpretation. The nine in the fifth line holds a yang line in the center, so "fu" refers to the nine in the fifth line. The character "xue" is read as "xu," following Ma Rong's pronunciation, because in ancient texts "xu" was originally written as "xue." The trigram Kan represents adding worries, so it takes the image of concern and vigilance. All things emerge from Zhen, so Zhen represents emergence. The sixth line in the fourth position is a yin line that overpowers Qian yang, yet the Qian yang still moves upward, unwilling to be restrained, thus giving rise to concern and vigilance. From the change of the trigram of the adjacent trigram to the top line, it becomes the trigram of Xiao Xu, and the image of Kan disappears, so concern fades and vigilance is removed. The yin line in the fourth position is in a proper position, and it is above the nine in the fifth line, aligning with the aspirations of the nine in the fifth line, so there is no error.

○「有孚」至「其鄰」○此九家義也。畜乾者，四五貴在上，與四合志，五之孚及於下，故云有孚，下三陽也。攣連，馬義也，連下三陽故攣如。《釋名》曰：「鄰，連也，相接連也。」四近五故鄰謂四。《繋下》曰「何以聚人曰財」，彼注云：「財爻與人同制之爻，故以聚人。」《火珠林》巽屬木，六四辛未土巽之財也，故云以四陰作財，與下三陽共之為富以其鄰也。

This is the view of the Nine Schools of the Book of Changes. The sixth line in the fourth position gathers the yang energy of Heaven; the ninth line in the fifth position is noble and occupies the upper position, sharing the same aspirations with the sixth line in the fourth. The sincerity of the ninth line in the fifth position reaches down to the three yang lines, so it is said "there is sincerity," referring to the three yang lines below. The term "挛" is interpreted as "connect," according to Ma Rong's explanation: it connects the three yang lines below, hence "挛如." The "Shi Ming" says: "Neighboring means connecting, meaning they are connected to each other." The sixth line in the fourth position is adjacent to the ninth line in the fifth, so "neighboring" refers to the sixth line in the fourth. The "Xie Ci Xia Zhuan" says, "By what do people gather? By wealth," and the commentary says, "The wealth line is a line shared with people, hence it can gather people." According to the "Hu Zhu Lin" system of assigning stems, the trigram Xun belongs to wood, and the sixth line in the fourth position is paired with Xinwei, which belongs to earth. Earth is the wealth line of Xun wood, so the sixth line in the fourth, a yin line, is regarded as wealth, shared with the three yang lines below, which is "richness with its neighbor."

○「畜道」至「貞厲」○以巽畜乾至上而成，故云畜道已成。昔之不雨者既雨矣，昔之尚往者既處矣，昔之說輹者得載矣。上言婦，三言妻，皆指四。《白虎通》曰：「妻者，齊也，與夫齊體。婦者，服也，服有順義。」《昏義》曰「明婦順」，故四順稱婦也。四得位，故言貞。上變體坎，坎成巽壞，故婦貞厲。蓋一陰畜眾陽，雖正亦危也。

The trigram Xun is used to gather the yang energy of Qian until the top line is reached, thus completing the process of gathering. Previously, the dense clouds did not rain, but now rain has fallen; previously, the yang energy was only ascending, but now it has settled; previously, the rabbit was falling off, but now it can carry things again. The top line refers to "wife," and the ninth line in the third position refers to "wife," both pointing to the sixth line in the fourth position. The "White Tiger Classic" says, "Wife means to be equal, matching the husband's status; wife also means to obey, containing the meaning of submission." The "Rites of Zhou: Book of Marriages" says, "Clarifying the wife's obedience," so the sixth line in the fourth position, being flexible and obedient, is called "wife." The sixth line in the fourth position is in the correct position, hence it is said to be "chaste." When the top line changes, the trigram structure becomes Kan, and when Kan is formed, the structure of Xun is destroyed, hence although the wife maintains correctness, there is still danger. Generally, a yin line gathering many yang lines, even if it is in the correct position, still faces danger.

○「近讀」至「貞凶」○近讀為既，謂既望。孟喜以為十六日也。《詩·嵩高》曰「往近王舅」，鄭氏讀如「彼記之子」之記，毛傳云「已也」。近音近既，既有已義，故讀從之。卦內乾外巽，十五日乾象盈甲，十六日巽象退辛，此納甲法也。

The character "近" is read as "既," meaning "already full." Meng Xi believed "既望" refers to the sixteenth day. The Book of Songs, Great Ya, "Song Gao" says "go to the near relative of the king," and Zheng Xuan interpreted "近" as "ji," which is the same as "记" in "彼记之子." The "毛传" explains "近" as "已," meaning "already." Since the pronunciation of "近" is close to "既," and "既" means "already," this reading is adopted. In this hexagram, the inner trigram is Qian (Heaven) and the outer trigram is Xun (Wind): on the fifteenth day, Qian represents fullness and is paired with Jia, while on the sixteenth day, Xun represents decline and is paired with Xin. This is the method of Najia, assigning heavenly stems to the eight trigrams, matching the trigram images with the waxing and waning of the moon.

魏伯陽《參同契》曰：「十五乾體就，盛滿甲東方。蟾蜍與兔魄，日月氣雙明。七八道已訖，屈折低下降。十六轉受統，巽辛見平明。」是其義也。上應三，故君子謂三。以陰畜陽之卦，故畜道成則陰盛陽消，君子不可以有行也。

Wei Boyang's "Cantong Qi" says: "On the fifteenth day, the Qian trigram is complete, the moon is full and corresponds to Jia, located in the east. The toad and the rabbit's shadow intermingle, and the energies of sun and moon shine together. Seven added to eight exactly makes fifteen, the moon's path is complete, and then it bends downward. Starting on the sixteenth day, the wind trigram takes over, corresponding to Xin, and the moon appears in the west at dawn." This explains exactly that principle. The Upper Nine corresponds with the Ninth Three, so "the gentleman" refers to the Ninth Three. This is a hexagram of nurturing yang with yin, so once the process of gathering is complete, yin energy grows stronger and yang energy gradually diminishes, and the gentleman should not take action.

履虎尾不咥人亨利貞。注：坤三之乾，與《嗛》旁通。以坤履乾，故曰履，彖曰：「履，柔履剛也。」坤之乾成兌，兌為虎，初為尾，以乾履兌，故履虎尾。咥，齕也。乾為人，兌說而應，虎口與上絶，故不咥人亨。五剛中正，履危不疚，故利貞。王弼本脫利貞。

The text says: "To tread on a tiger's tail, without being bitten, is beneficial and favorable to uprightness." Hui Dong explains: The "Gua of Treading" is formed when the third line of the "Earth" hexagram enters the "Heaven" hexagram, and it is opposite to the "Gua of Humility." Using the "Earth" to tread on the "Heaven" is called "treading," as the Commentary on the Judgment states: "Treading is the soft treading on the hard." When the "Earth" line enters the "Heaven," the lower trigram becomes "Lake," which represents the tiger. The first line is the tail. Using the "Heaven" to tread on the "Lake," it is said to be treading on the tiger's tail. "Xie" means to bite. The "Heaven" represents humans; the "Lake" is harmonious and corresponds with the upper line. The tiger's mouth is separated from the upper line, so the tiger does not bite, thus achieving benefit. The line nine in the fifth is strong, upright, and just. Although it is in a dangerous position, it has no faults, so it is favorable to uprightness. Wang Bi's version omits the words "favorable to uprightness."

疏：此荀虞義也。荀注《嗛》彖傳曰：「陰去為離，陽來成坎。」陰去為離成《履》，陽來成坎為《嗛》，則《履》乃坤三之乾。虞於《嗛》卦引彭城蔡景君說剝上來之三，此當自《夬》來，虞無一陰五陽之例，故不云自《夬》來也。虞用需上變巽為《小畜》之例，謂變訟初兌也。坤三之乾，以柔履剛，故名履，而引彖傳以明之。

Hui Dong's commentary states that this passage represents the views of Xun Shuang and Yu Fan. Xun Shuang commented on the Commentary on the Judgment of the卦 of Qian, saying: "When a yin line departs, it becomes Li; when a yang line arrives, it becomes Kan." A yin line departing to form Li corresponds to the卦 of Liu, while a yang line arriving to form Kan corresponds to the卦 of Qian. Thus, the卦 of Liu is formed when the third line of the Earth trigram enters the Heaven trigram. Yu Fan, in discussing the卦 of Qian, cited the view of Cai Jingjun from Pengcheng, stating that the top line of the卦 of Bo moves down to the third position. According to this, the卦 of Liu should be derived from the卦 of Guai, but Yu Fan did not follow the general principle of changing a single yin line among five yang lines, so he did not mention that the卦 of Liu comes from the卦 of Guai. Yu Fan applied the precedent from the卦 of Xu, where the top line changes to Xun to form the卦 of Xiaoxu, and claimed that the卦 of Liu is formed by changing the first line of the卦 of Song to Dui. The third line of the Earth trigram entering the Heaven trigram represents a flexible line stepping on a strong one, hence the name Liu. Hui Dong also cited the Commentary on the Judgment to verify this.

郭璞《洞林》曰：「朱雀西北，白虎東起。」注云：「離為朱雀，兌為白虎。」白虎西方宿，兌正西，故云虎。《洞林》皆以兌為虎。虞注此經云「俗儒以兌為虎」，蓋漢儒相傳以兌為虎，虞氏斥為俗儒，非是。虞氏據旁通謂《嗛》坤為虎，今不用也。

Guo Pu's "Donglin" says: "The Vermilion Bird is in the Northwest, and the White Tiger rises from the east." His commentary explains: "Li represents the Vermilion Bird, and Dui represents the White Tiger." The White Tiger is a star mansion of the West, and Dui is located in the West, so Dui is said to represent the Tiger. The entire "Donglin" treats Dui as the Tiger. Yu Fan's commentary on this passage, however, says, "Common scholars take Dui as the Tiger." In reality, Han dynasty scholars had already inherited the tradition of taking Dui as the Tiger, so Yu Fan's criticism of them as common scholars is inappropriate. Yu Fan relies on the principle of mutual transformation, stating that the "Qian" hexagram's坤 represents the Tiger, but here we do not adopt his interpretation.

爻例近取諸身，則初為趾，上為首；遠取諸物，則初為尾，上為角。今言虎尾，故知尾謂初。以卦言之，坤三之乾，以柔履剛，故名履；以爻言之，坤之乾體兌，兌為虎，初為尾，以乾履兌，故履虎尾。所以取義於虎尾者，《序卦》曰：「履者，禮也。」《荀子·大略》曰：「禮者，人之所履也，失所履則顛蹶陷溺。所失微而其為亂大者，禮。」是以取義於虎尾也。

According to the general principle of taking images based on yao positions: nearby references are taken from the human body, with the first yao representing the toes and the top yao representing the head; distant references are taken from creatures, with the first yao representing the tail and the top yao representing the horn. Here it refers to the tiger's tail, so we know that "tail" refers to the first yao. Considering the entire hexagram, the third yao of Kūn enters Qian, with a soft line stepping on a strong one, hence the name "Lǚ" (to tread). Considering the yao position, the Kūn yao enters Qian, forming the lower trigram Dui, which represents a tiger, with the first yao representing the tail. Thus, it is said that the Qian line treads on Dui, meaning stepping on the tiger's tail. The reason for taking the meaning from the tiger's tail is because the "Sequence of Hexagrams" says: "Lǚ means ritual." The "Xunzi · Da Lüe" says: "Ritual is the path people walk, once the ritual is lost, one will fall and be submerged. The loss seems minor but leads to great disorder, and this is precisely ritual." Therefore, the meaning is taken from such a dangerous situation of the tiger's tail.

咥，齕，馬義也。人象乾德而生，故乾為人。兌為和，說而應乾剛。三為虎口，與乾異體，故與上絶。三不當位，故咥人凶；兌說而應，故不咥人亨。九五貞厲，是履危也；以剛中正，故不疚。彖傳剛中正以下正以釋利貞之義。王弼本脫利貞字，荀氏有之，今從古也。

The interpretation of "咥" as meaning to bite is Wang Rong's view. Humans are born with the virtue of Heaven, so Heaven represents humans. The trigram兑 represents harmony, and its harmonious and joyful nature corresponds with the strength of Heaven. The third line is the mouth of the tiger, not belonging to the same trigram as Heaven, so it is said to be separated from the top line. The sixth line in the third position is not in the proper place, hence "biting people brings misfortune"; since兑 is harmonious and has a corresponding relationship, it says "not biting people brings benefit." The line statement of the ninth line in the fifth position says "steadfastness with danger," which indicates being in a dangerous position; however, because it is strong, upright, and just, there is no fault. The commentary from "strong, upright, and just" onwards in the Commentary on the Judgment is used to explain the meaning of "favorable to steadfastness." The Wang Bi edition omits the words "favorable to steadfastness," while the Xun Shuang edition includes them; here we follow the ancient version.

初九素履往無咎。注：初為履始，故云素。應在四，四失位變得正，故往無咎。九二履道坦坦幽人貞吉。注：二失位變成震，為道，為大塗，故履道坦坦。虞氏謂履自訟來，訟時二在坎獄中，故稱幽人。之正得位，震出兌說故貞吉。

The first line statement says: "Simple walking, going forward without blame." Hui Dong's own commentary states: The first line is the beginning of walking, hence the term "simple." Its responding line is the fourth line, which is out of place, but after change it returns to the correct position, so going forward will not result in blame. The second line statement says: "Walking on a broad and level path, the reclusive person remains steadfast and attains good fortune." Hui Dong's own commentary states: The second line is out of place, but after change it becomes Zhen, which represents the path and a great road, hence the path is broad and level. Yu Fan believes that the hexagram of "Following" comes from the hexagram of "Contention." During the hexagram of "Contention," the second line was confined within Kan's prison, hence the term "reclusive person." After change it returns to the correct position and occupies a proper place, with Zhen representing emergence and Dui representing joy, hence maintaining correctness leads to good fortune.

六三眇而眂跛而履履虎尾咥人凶。注：離目不正，兌為小，故眇而視。巽為股，訟坎為曳，故跛而履。位在虎口中，故咥人凶。武人為于大君。注：三失位變成乾，乾為武人。應在上，乾為大君，故武人為于大君。外傳曰：「武人不亂。」

The third line statement says: "Blind in one eye, lame in one leg, treading on a tiger's tail, the tiger bites and causes misfortune." Hui Dong's own commentary says: The trigram Li represents the eye, but its position is not correct, and Dui represents smallness, so it is one small eye and looking askance. Xun represents the thighs, and the trigram Kan in the卦 of Strife represents dragging, so it is walking with a limp. It is located in the tiger's mouth, so the tiger bites and causes misfortune. The line statement also says: "A warrior serves the great sovereign." Hui Dong's own commentary says: The third line is out of position, and after change it becomes Qian, which represents a warrior; its responding line is above, and Qian represents the great sovereign, so it says a warrior is employed by the great sovereign. The Guoyu says: "A warrior does not cause rebellion."

九四履虎尾愬愬終吉。注：愬愬，敬懼貌。體與下絶，乾為敬，四多懼，故愬愬。變體坎，得位承五應初，故終吉。九五夬履貞厲。注：三上已變體夬象，故夬履。四變五在坎中，故貞厲。上九眂履考詳其旋元吉。注：考，稽；詳，征也。應在三，以三之視履稽其禍福之詳。三上易位，故其旋元吉。象曰「大有慶也」。

The line statement for the fourth line: "To tread on the tail of a tiger, with careful reverence, ultimately leads to good fortune." Hui Dong's own commentary says: "Careful reverence" refers to a respectful and cautious attitude. The fourth line belongs to a structure that is separated from the lower trigram. The trigram Qian represents respect, and the fourth line often exhibits caution and vigilance, hence "careful reverence." After its change, it forms the trigram Kan, which is in a proper position, above it is the fifth line, and below it corresponds to the first line, thus ultimately achieving good fortune. The line statement for the fifth line: "To walk decisively, maintaining sincerity amidst danger." Hui Dong's own commentary says: When the third and top lines have changed, the trigram structure presents the image of "Gua," hence "to walk decisively." When the fourth line changes, the fifth line falls into the middle of Kan, so although it maintains correctness, there is still danger. The line statement for the top line: "To observe the steps, examine them carefully, turning in a circular manner brings supreme good fortune." Hui Dong's own commentary says: "Examine" means to investigate thoroughly, and "carefully" means to verify. Its corresponding line is the sixth line, so it examines the steps taken by the sixth line to investigate the signs of fortune and misfortune. When the third and top lines exchange positions, it is said "turning in a circular manner brings supreme good fortune." The "Small Image Commentary" says "great celebration."

疏：「初為」至「無咎」○《乾鑿度》曰：「太素者，質之始。」鄭注《尚書大傳》曰：「素猶始也。」初為履始，故云素，素亦始也，故云素履。「應在四」以下，虞義也。初與四應，九四失位，愬愬終吉，是變得正，初往應四，故往無咎也。

The following commentary explains the passage from "initially taking steps" to "thus there is no blame." The "Daguo" says: "Tai Su is the beginning of form and substance." Zheng Xuan's commentary on the "Shangshu Dazuan" states: "Su is like the beginning." The first line is the beginning of taking steps, so it is called "Su." Su is also the beginning, hence it is called "Su Li." From "should correspond with the fourth" onwards is Yu Fan's view: the first line corresponds with the fourth line. The nine in the fourth line was originally out of position, but the line statement says it is cautious and ultimately auspicious, indicating it has moved to a proper position. The first line moves to correspond with the nine in the fourth line, so moving forward will not result in blame.

○「二失位」至「貞吉」○此虞義也。二變體震，乾為道，震得乾之初，故為道，為大塗。《倉頡篇》曰：「坦，著也。」陽在二，大道著明，故履之坦坦。幽人，幽繫之人。《尸子》曰：「文王幽於羑里。」《荀子》曰：「公侯失禮則幽。」訟時二體坎，坎為獄，二在坎獄中，故稱幽人。俗謂高士為幽人，非也。二失位變之正，故為得位。震出兌說，出獄而喜，貞吉之象。

This is Yu Fan's view. After the second line changes, it forms the trigram Zhen (Thunder). Qian represents the Dao, and Zhen takes over the first line of Qian, so Zhen also represents the Dao and a great path. The "Cangjie" text says: "Tan means evident." A yang line in the second position indicates the great Dao is clearly visible, hence the path is smooth and wide. "Yōu rén" refers to someone imprisoned. The "Shizi" text says: "King Wen was imprisoned in Youli." The "Xunzi" says: "Dukes and marquises who lose propriety will be imprisoned." During the "Song" hexagram, the second line belongs to the trigram Kan (Water), which represents prison. The second line is in the prison of Kan, so it is called "Yōu rén." The common usage of "Yōu rén" to refer to reclusive scholars is inappropriate here. The second line, having lost its position, changes back to its proper place, thus attaining a correct position. Zhen represents emergence and movement, while Dui represents joy. Being released from prison and feeling joyful is a clear sign of maintaining correctness and achieving good fortune.

○「離目」至「咥人凶」○此虞義也。離在二五稱正，今在三故不正。《說文》曰：「眇，一目小也。」兌為小，小目不正，故為眇。古而能通，故眇而視謂視上也。巽為股，坎為曳，皆《說卦》文，行以股而曳跛之象，故跛而履。虞氏據旁通以《嗛》震為足，今不用也。兌三為口，故云位在虎口中。眇而視，非禮之視也；跛而履，非禮之履也。以位不當，故有是象。《象》曰：「咥人之凶，位不當也。」

This is Yu Fan's interpretation. The trigram Li is considered proper only when it is in the second or fifth line, but now it is in the third line, so it is improper. The "Shuo Wen" says: "Miao means one eye is small." Dui represents smallness, and a small eye in an improper position is taken as the image of miao. The phrase "ancient and capable of communication" is suspected to have an error in the original text. Its general meaning refers to "looking with squinted eyes," which means straining to look upward at the top line. Xun represents the thigh, and Kan represents dragging, both from the "Shuo Gua." Walking with the legs and dragging is exactly the image of a limp, so it is said to walk with a limp. Yu Fan uses the principle of mutual transformation, taking Zhen from the "Qian" hexagram as the foot, but does not use it here. The third line of Dui is the mouth, so it is said to be in the mouth of the tiger. Looking with squinted eyes is an improper way of seeing; walking with a limp is an improper way of walking. Because the line is in an improper position, such images arise. The "Xiao Xiang Zhuan" says: "The凶 of being bitten is due to an improper position."

○「三失」至「不亂」○兌三變成乾。《楚語》曰：「天事武。」韋昭云：「乾稱剛健，故武。」乾為人，為武，故為武人。《說卦》曰「乾以君之」，故乾為大君。應在上，是為于大君也。俗說謂三為大君，非是。「武人不亂」，《晉語》文，引之者證武人非三也。

The third line of the Dui trigram changes to Qian when altered. The Guoyu · Chu Yu says: "The affairs under heaven are governed by Wu." Wei Zhao's commentary explains: "Qian is characterized by strength and vigor, hence it is called Wu." Since Qian represents people and also Wu, together they form "Wu people." The Shuigu says "Qian is used to govern all things," so Qian represents the great sovereign. The third line's response line is in the upper position, so it is said that Wu people are used by the great sovereign. The common view that the third line is the great sovereign is incorrect. The phrase "Wu people do not cause disorder" comes from Guoyu · Jin Yu. Hui Dong cites it to demonstrate that Wu people do not refer to the third line.

○「愬愬」至「終吉」○《序卦》曰：「履者，禮也。」《白虎通》曰：「以履踐而行。」禮以敬為主，不敬則禮不行，故卦名為履。此卦之義，柔履剛則咥人，乾履兌則不咥人，敬與不敬之殊也。

The "Xugua" says: "Lv means Li." The "Baihu Tong" says: "Li must be practiced to be realized." Performing rituals is based on respect; without respect, rituals cannot be carried out, so the name of this hexagram is Lv. The meaning of this hexagram lies in: when the soft oversteps the hard, it is bitten; when Qian oversteps Dui, it is not bitten. The difference lies only between respect and lack of respect.

子夏曰：「愬愬，恐懼貌。」宣六年《公羊傳》曰：「靈公望見趙盾，愬而再拜。」何休注云：「知盾欲諫，以敬拒之。」是愬愬者，恐懼行禮，兼有敬義，故云敬懼貌。乾與兌絶體，故云體與下絶。兌為虎，初為尾，四履兌初敬懼愬愬，是履虎尾不咥人之象。四失位，變體坎，上承九五，下應初九，故終吉，此兼虞義也。

Zi Xia said, "Sù sù refers to the appearance of fear." The "Gongyang Zhuan" records in the sixth year of Xuan Gong that "King Ling of Jin saw Zhao Dun from afar and bowed twice with a respectful expression." He Xiuzhou's commentary says, "King Ling knew Zhao Dun was coming to advise him, so he used a respectful posture to block him." This shows that "sù sù" refers to performing rituals with fear, also containing respect, hence it is described as the appearance of respectful caution. Qian and Dui belong to two different trigrams, so the body of nine four is separated from the lower trigram. Dui represents a tiger, and the first line represents the tail; nine four stands on the first line of Dui with respectful caution, which is the image of stepping on a tiger's tail without being bitten. Nine four is out of position, but after change it becomes Kan trigram, above it is nine five, and below it corresponds to nine one, so it ultimately attains good fortune—this passage incorporates Yu Fan's interpretation.

○「三上」至「貞厲」○此虞義也。夬履兩象易也，故三上易位體夬。象曰夬履，蓋制禮之人也。四變五體坎，坎為疾為災，故貞厲。以乾履兌，五在乾體，有中正之德而又常存危厲之心，此其所以履帝位而不疚歟。

This is Yu Fan's view. The hexagram "Gua" and "Lu" are related by mutual reversal, so the third and top lines are exchanged, resulting in the hexagram "Gua." The "Small Image Commentary" says "Gua Lu," which probably refers to someone who can cut and decide on the rites and laws. When the fourth line changes, the nine five line falls into the trigram Kan, which represents disease and calamity, so even though it maintains the correct position, there is danger. Using Qian to practice Dui, the nine five line is within the Qian trigram, possessing both the virtue of being in the center and upright, and always keeping a sense of danger and caution. This is probably why it can "practice the imperial position without guilt."

○「考稽」至「慶也」○此虞義也。考，稽，《小爾雅》文。《廣雅》曰：「稽，考問也。」字本作卟，《說文》曰：「卜以問疑也，從口卜，讀與稽同。」《書》云「卟疑」。《大戴》《四代》曰：「天道以視，地道以履，人道以稽。」所謂人與天地相參也。

This is Yu Fan's view. The character "考" is interpreted as "稽," as found in the "Xiao Er Ya." The "Guang Ya" says: "K稽 is the same as asking." Originally, this character was written as "卟." The "Shuo Wen" says: "卟 means to decide doubts through divination, with the character structure combining mouth and tortoise shell oracle, and the pronunciation is the same as "稽." The "Shang Shu" contains the phrase "卟疑." The "Da Dai Li Ji · Si Dai" states: "The heavenly way relies on observation, the earthly way relies on practice, and the human way relies on inquiry." This is what is meant by the three ways of heaven, earth, and humanity being parallel and interrelated.

詳，古文祥。《呂氏春秋》曰：「天必先見祥。」高誘云：「祥，徵應也。」故謂詳為征也。《中庸》曰「國家將興必有禎祥」，是吉祥也；《豐》上六象傳曰「天際祥也」，昭十八年《春秋傳》曰「將有大祥」，《尚書大傳》曰「時則有青眚青祥」，是凶祥也。則祥兼吉凶，故云以三之視履，稽其禍福之祥。旋，反也。三位不當，故視履皆非禮；上亦失位，兩爻易位，各反於正，故其旋元吉。二四已正，三上易位成既濟，故傳曰大有慶也。

"Xiang" is an ancient form of the character "Xiang," meaning "auspicious omen." The "Lüshi Chunqiu" says, "Heaven certainly first shows signs." Gao You's commentary explains, "Xiang means a sign or omen." Therefore, "Xiang" is interpreted as a sign or omen. The "Zhongyong" says, "When a state is about to flourish, there must be auspicious signs," which refers to good omens; the "Feng" hexagram's upper sixth line "Xiaoxiangzuan" says, "The sky's omen," and in the "Zuo Zhuan" of the 18th year of Zhao Gong, it says, "There will be a great omen," while the "Shangshu Dazhuan" says, "At that time there would be blue disasters and blue omens," which refer to ominous signs. Thus, "Xiang" includes both auspicious and ominous aspects. Therefore, it says that by examining the consequences of the actions of line six in the third position, we can determine the signs of fortune or misfortune. "Xuan" means returning. Line six is in an improper position, so its sight and movement are not in accordance with propriety; line nine at the top is also in an improper position. The two lines exchange positions and return to their proper places, so it says, "Its return brings supreme good fortune." Lines two and four were already in proper positions; when lines three and nine at the top also exchange positions, the entire hexagram becomes "Ji Ji," so the "Xiaoxiangzuan" says there is great joy.