The Tai hexagram is the third generation hexagram of the Kun palace, occurring during the time of the beginning of the year.

泰小往大來吉亨。注：陽息坤，反否也。坤陰詘外為小往，乾陽信內稱大來。天地交，萬物通，故吉亨。疏：此虞義也。泰息卦，卦自坤來，故云陽息坤。《雜卦》曰「否泰反其類也」，虞注云：「否反成泰，泰反成否。」故云反否，在他卦則云旁通是也。

The text says: "Tai, small things go away and great things come in, auspicious, smooth." Hui Dong's own commentary states: "Tai is formed when yang energy arises within坤 (Kun). It is the opposite of the Pu (Po) hexagram. When坤's yin energy contracts to the outer trigram, it is called 'small things go away'; when乾's yang energy extends to the inner trigram, it is called 'great things come in.' Heaven and earth interact and harmonize, so all things are smooth and prosperous, hence auspicious and smooth." Hui Dong's detailed explanation says: This is Yu Fan's view. The Tai hexagram belongs to the twelve message hexagrams as the one of yang energy arising. The hexagram originates from坤, so it is called 'yang arises in坤.' The Zage (Za Gua) says, 'Pu and Tai are opposites.' Yu Fan's commentary says: 'Pu reversed becomes Tai, and Tai reversed becomes Pu.' Therefore it is called 'reverse of Pu.' The same relationship in other hexagrams is called 'parallel transmission.'

息卦坤詘乾信，陰為小，陽為大。坤在外，故坤陰詘，外為小往；乾在內，故乾陽信內為大來。爻在外曰往，在內曰來也。二五失位，二升五，五降二，天地交，萬物通，成既濟定，故吉亨。

The structure of the Xi hexagram is characterized by the Earth Trigram (Kun) being contracted and the Heaven Trigram (Qian) being extended. Yin is referred to as small, and Yang as great. Since the Earth Trigram is the outer trigram, its Yin energy is contracted and moves outward, which is called "small going away." The Heaven Trigram is the inner trigram, so its Yang energy extends inward, which is called "great coming in." When a line is in the outer trigram, it is called "going," and when it is in the inner trigram, it is called "coming." The second and fifth lines are not in proper position. The ninth line of two ascends to the fifth, and the sixth line of five descends to the second. Thus, Heaven and Earth interact, and all things become unobstructed. The six lines each return to their proper places, forming the fixed structure of the Ji Ji hexagram, hence it is auspicious and smooth.

初九拔茅茹以其征吉。注：初在泰家，故稱拔。否巽為茅。茹，茅根。艮為手。類也。二升五，故拔茅茹以其。震為征，得位應四，故征吉。九二苞巟。注：巟，虛也。五虛無陽，二上苞之。

The first line statement says: "Pulling out the wild grass by its root, together with its kind, the journey is auspicious." (The original text here is missing the character "类", same below.) Hui Dong's own commentary: The first line is in the "Prosperous" hexagram, so it is said to pull. The corresponding "Obstructed" hexagram has the trigram Xun (Wind), which represents wild grass; "茹" refers to the root of the grass; Gen (Mountain) represents the hand. The missing character "类" is interpreted as "kind." The nine at the second line rises to the fifth position, so it is said to pull up the grass along with its root and its kind. Zhen (Thunder) represents movement, and the first line is in a proper position and corresponds with the sixth line in the fourth position, so moving forward is auspicious. The second line statement says: "Enclosing an empty space." Hui Dong's own commentary: "巟" means empty. The fifth position is empty and lacks yang, so the nine at the second line covers it from below.

用馮河不遐遺。注：馮河，涉河。遐，遠。遺，亡也。失位變得正體坎，坎為河，震為足，故用馮河。乾為遠，故不遐遺。朋亡得尚于中行。注：五降二，故朋亡。五為中，震為行。朋亡而下則二得上居五而行中和矣。

The line statement continues: "Cross the river on foot, not leaving anyone behind." Hui Dong explains: "Crossing the river on foot" means to walk across a river; "xia" means far, and "yi" means loss. Nine Two is out of position, but after change it becomes correct and forms the structure of Kan, which represents a river. Zhen represents the foot, so it refers to crossing the river on foot. Qian represents distance, so it means not abandoning those far away. The line statement also says: "Friends are lost, but he is esteemed in the middle path." Hui Dong explains: Six Five descending to the second position, so it is said "friends are lost." Five represents the center, and Zhen represents movement. Six Five leaving its group and descending, Nine Two then ascends to the fifth position and promotes the middle and harmonious way.

九三無平不陂無往不復。注：陂，傾也。應在上，平謂三，陂謂上。往謂消外，復謂息內，從三至上體復象，故無平不陂，無往不復。艱貞無咎勿恤其孚于食有福。注：艱，險；貞，正；恤，憂；孚，信也。二之五三體坎，為險，為恤，為孚。乾為福。三得位，故艱貞無咎，勿恤其孚，于食有福也。

The third line statement says: "Without level ground there is slope, without going there is return." Hui Dong's own commentary says: "Slope" means inclination. The responding line of nine three is six at the top. "Level" refers to nine three, and "slope" refers to six at the top. "Going" refers to the yang energy retreating in the outer trigram, while "return" refers to the yang energy flourishing in the inner trigram. Counting from the third line to the top line, the hexagram shows the image of "Return." Therefore, there is no level ground without slope, and no going without return. The line statement also says: "Endure hardship and remain steadfast, no misfortune will occur; do not worry about your sincerity, for in food there is blessing." Hui Dong's own commentary says: "Hardship" means difficulty, "steadfast" means upholding righteousness, "worry" means anxiety, and "sincerity" means trustworthiness. After nine two moves to the fifth position, nine three belongs to the trigram Kan. Kan represents difficulty, anxiety, and trustworthiness, while Qian represents blessing. Nine three is in its proper position, so it can endure hardship and remain steadfast without misfortune. There is no need to worry about one's sincerity, for there will be blessings in food.

六四偏偏不富以其鄰。注：五不正，故云偏偏。坤虛無陽，故不富。鄰謂四上。不戒以孚。注：坤邑人不戒，故使二升五，信來孚邑，故不戒以孚。

The line statement of the fourth line says: "It is not prosperous, because of its neighbor." (The common edition reads "pian pian" instead of "pian pian.") Hui Dong's own commentary says: Since the fifth line is not in the correct position, it is said "pian pian," meaning inclined and not upright. The earth is empty and lacks yang, hence it is not prosperous. "Neighbor" refers to the fourth line and the sixth line above. The line statement also says: "Without warning, it is sincere." Hui Dong's own commentary says: Earth represents a city, and the people in the city do not need warning, so the second line rises to the fifth position, sincerity comes, and the people of the city believe, hence it is said that no warning is needed and sincerity is achieved.

六五帝乙歸妹以祉元吉。注：震為帝，坤為乙。歸，嫁也。震為兄，兌為妹，故歸妹。祉，福也。五下嫁二，上承乾福，故以祉元吉。上六城復於堭。注：否艮為城，坤虛稱堭。泰反成否，乾壞為坤，故城復於堭。勿用師自邑告命貞吝。注：二動體師陰乘陽，故勿用師。邑，天子之居也，坤為邑。否巽為告，為命。政教不出於國門，故自邑告命，雖貞亦吝。

The line statement for the fifth line says: "The Emperor Yi marries his younger sister, thus obtaining the blessing of the highest good fortune." Hui Dong explains: The trigram Zhen represents the Emperor, and the trigram Kun contains the heavenly stem Yi, so it is Yi. "Marriage" refers to the act of marrying off. Zhen represents the elder brother, and Dui represents the younger sister, so it refers to marrying off the younger sister. "Zhi" means blessing. The fifth line marries down to the second line, and ascends to receive the blessings of the Heaven trigram, thus achieving great good fortune. The line statement for the sixth line at the top says: "The city returns to the moat." Hui Dong explains: In the interrelated structure of the opposite trigram "Pu," there is Gen, which represents the city; Kun represents emptiness, so it is called the moat. The trigram "Tai" reversed becomes "Pu," where乾 is ruined and becomes Kun, so the city walls collapse back into the dry ditch. The line statement also says: "Do not use the army, issue orders from the city, and remain steadfast, but there will be regret." Hui Dong explains: When the second line moves, the trigram becomes "Shi," with a yin line riding over a yang line, so it is said not to use the army. "City" refers to the residence of the Son of Heaven, and Kun represents the city. In the trigram "Pu," Xun represents announcement and command. The political orders and moral teachings cannot spread beyond the city gates, so it is said that one can only issue orders from within the city, and even if one remains steadfast, there will still be regret.

疏：「初在」至「征吉」○初剛難拔，故文言於乾初九曰「確乎其不可拔，潛龍也」。潛龍之志，不易世，不成名，故難拔。泰二拔茅而連初，君子道長，故云初在泰家稱拔也。卦稱家者，易以道陰陽，陰陽五行皆稱家，故劉向《別録》有陰陽家，《後漢書》有明帝五家要說章句，即為五行之家，蓋漢學如此。

The commentary from "Initial Line in the Tai hexagram" to "Therefore, the omen is auspicious" is as follows. The first line is strong and difficult to move, so the "Discourse on the Wings" under the first line of the Qian hexagram says, "Steadfast and unmovable, this is the hidden dragon." The ambition of the hidden dragon does not change with the times, nor does it seek fame, hence it is difficult to move. The line nine in the second position of the Tai hexagram pulls up the grass, thereby involving the first line. The way of the gentleman is in growth, so it is said that the first line is within the Tai hexagram yet is called pulled. The hexagram is called "family" because the Book of Changes discusses yin and yang, and both yin-yang and the five phases can be called "family." Therefore, Liu Xiang's "Discourses on the Book of Documents" includes the School of Yin-Yang, and the "Book of the Later Han" records Emperor Ming's "Five Schools of the Five Phases." This was how scholarship was named in the Han dynasty.

否巽為茅以下虞義也。泰反否，故云否巽。巽為草木，剛爻為木，柔爻為草，故巽為茅。爻例取象植物則初為本，上為末，根本同義，故云茹茅根，根謂初也。艮為手，《說卦》文，據否艮拔茅以手也。否泰反其類，三陽三陰為類，故云類也，今文作彚。

From "否巽为茅" onwards is Yu Fan's explanation. The reversal of the Tai hexagram produces the Po hexagram, so the Po hexagram has the Xun trigram. Xun represents grass and trees; a strong line takes the image of wood, while a weak line takes the image of grass. Therefore, Xun represents reed. Following the general practice of using lines to represent plants, the first line represents the root, and the top line represents the tip. The root and the base are synonymous, so "茹" refers to the root of the reed, and the root corresponds to the first line. "Gan represents the hand" comes from "Shuo Gua," referring to the Gan trigram in the Po hexagram, indicating the action of pulling up the reed with the hand. The Tai and Po hexagrams are opposites, each forming their own category. The three yang lines and the three yin lines each form a category, so the character is explained as "category" — in the present text it is written as "hui."

九二拔茅而連初，故云拔茅茹。初與三皆其類也，故云以其。二升五則六爻得位，陰陽氣通，故有是象，非謂三陽俱升也。荀氏注九二不遐遺，謂三體俱上，失其義矣。震為行，《釋言》曰：「徵，行也。」初得位而應四，故征吉。

Nine Two uproots the grass and connects with the First Line, hence the phrase 'uprooting the grass.' The First Line and the Third Line are of the same type, hence the phrase 'because of its kind.' Nine Two rises to the Fifth Position, and all six lines are in proper positions, so the yin and yang energies are connected, resulting in this image. This is not to say that the three yang lines rise together. Xun Shuang's commentary on Nine Two 'not neglecting faraway things' says that the three yang lines rise as a whole, which loses the original meaning. Zhen represents movement. The Er Ya · Xiyán says: 'Zhen means movement.' The First Line is in a proper position and corresponds with Six Four, hence moving forward brings good fortune.

○「巟虛」至「苞之」○此翟元義也。元字子元，名在九家，有易義注，不詳何人。巟，鄭讀為康，雲虛也。《釋詁》曰：「康，虛也。」翟氏從鄭所讀字，故訓為虛。《詩·桑柔》云「具贅卒荒」，毛傳曰：「荒，虛也。」乾盈坤虛，故五虛無陽。二當升五，故上苞之。

This is Zhai Yuan's view. Zhai Yuan, styled Zi Yuan, is listed among the Nine Schools of the Book of Changes, and he wrote a commentary called "Commentary on the Meaning of the Book of Changes." His personal history is difficult to ascertain. Zheng Xuan reads the character "巟" as "Kang," interpreting it as "empty." The "Er Ya · Xigǔ" says: "Kang means empty." Zhai Yuan followed Zheng Xuan's reading, so he also interpreted it as empty. The "Book of Songs · Da Ya · Sang Rou" says "ju zhu zu huang," and the "Mao Transmission" says: "Huang means empty." The trigram Qian represents fullness, while Kun represents emptiness. Therefore, the fifth position is empty and lacks yang. The second line should ascend to the fifth position, so it is enclosed from below.

○「馮河」至「遐遺」○此虞義也。《釋訓》曰：「馮河，徒涉。」故云涉河。遐，遠，《釋詁》文。《詩·谷風》曰「棄予如遺」，毛傳訓為遺亡，故云遺亡也。二變體坎，坎為河，《九家說卦》文，彼文作可，乃河字磨滅之餘也。震為足，《說卦》文。二升五歴坎而上，故用馮河。荀氏謂陽性慾升，陰性慾承，馮河而上，不用舟航，是也。天道遠，故乾為遠。荀氏謂自地昇天，道雖遼遠，不能止之，是也。

This is Yu Fan's view. The "Er Ya · Shi Xun" says: "To cross a river by walking is to cross it on foot." Therefore, it refers to crossing a river. "Xia" is explained as far, as seen in "Er Ya · Shi Gu." The "Book of Songs · Bei Feng · Gu Feng" says "abandon me as if I were lost," and the "Mao Transmission" explains "yi" as loss, so "yi" means loss. The second line (Nine in the Second) changes to form the trigram Kan, which represents a river. This is the wording from the "Jiu Jia Shuo Gua." That text writes "ke," but actually it is the remaining part of the character for "he" (river) after it has been worn down and damaged. "Zhen represents foot" comes from "Shuo Gua." The second line rises to the fifth position, needing to go up through the water trigram Kan, so it is said to cross the river on foot. Xun Shuang says that the nature of yang is to rise and the nature of yin is to support, so crossing the river on foot without using a boat is correct. The heavenly way is high and distant, so Qian represents distance. Xun Shuang says going from earth to heaven, although the path is far, there is nothing that can stop it, which is also correct.

○「五降」至「和矣」○此荀虞義也。兌為用，坤喪為亡。虞氏謂坤虛無君，欲使二上，故朋亡，蓋五離其朋類而下，如坤之喪朋也。尚，上也。朋亡而下，故二上居五而行中和。中和謂六二九五，合言之則二五為中，相譍為和；分言之則五為中，二為和。

This is the view of Xun Shuang and Yu Fan. Dui represents utility, and Kun signifies mourning, so the meaning of "wan" (loss) is taken. Yu Fan said that the body of Kun is empty and lacks a ruler, so nine two must ascend. Therefore, it is said "peng wan" — meaning that six five separates from its kind and descends, just as the Kun hexagram says "sang peng" (loss of companions). "Shang" means up. When six five separates from its kind and descends, nine two is then able to ascend to the fifth position and promote the way of zhonghe (middle harmony). Zhonghe refers to six two and nine five: together, they are both in the middle position, which is "zhong"; and the two lines correspond, which is "he". Separately, five is the middle, and two is the harmony.

故《周禮·大宗伯》曰：「以天產作陰德，以中禮防之。以地產作陽德，以和樂防之。」天地者，二五也。天交乎地，天產作陰德也，五為中，故以中禮防之；地交乎天，以地產作陽德也，二為和，故以和樂防之。又曰「以禮樂合天地之化，百物之產」，中庸所謂「致中和，天地位焉，萬物育焉」是也。

Therefore, the "Rites of Zhou · Grand Master of the Clan" says: "Use the products of heaven to cultivate Yin Virtue, and use the proper rites to regulate it; use the products of earth to cultivate Yang Virtue, and use harmony and music to regulate it." Here, the reference to heaven and earth refers to the second and fifth lines. Heaven and earth meet in the middle, so the products of heaven cultivate Yin Virtue, and since the fifth line is in the central position, it is regulated by the proper rites; earth meets heaven, so the products of earth cultivate Yang Virtue, and since the second line represents harmony, it is regulated by harmony and music. The "Grand Master of the Clan" also says, "Use rites and music to unite the nurturing of heaven and earth and the generation of all things," which is what the "Doctrine of the Mean" refers to as "achieving the middle and harmony, so heaven and earth each occupy their proper positions, and all things each realize their natural growth."

漢儒皆以二五為中和，故易乾鑿度於師之九二曰「有盛德，行中和，順民心」，於臨之九五曰「中和之盛應於盛位，浸大之化行於萬民」，揚子亦云「中和莫尚於五」是也。

Han dynasty scholars of the classics generally regarded the second and fifth lines as the middle and harmonious positions. Therefore, the "Yi Gan Zao Du" (Commentary on the Changes: The凿Degree) says under the line nine two of the "Tian" hexagram, "there is abundant virtue, practicing middle and harmony, conforming to the people's will," and under the line nine five of the "Lin" hexagram, "the excellence of middle and harmony corresponds to the exalted position, and the widespread influence of moral education is extended to all people." Yang Xiong also said, "there is no position higher than the fifth in discussing middle and harmony," all expressing the same meaning.

○「陂傾」至「不復」○鄭注《樂記》曰：「陂，傾也。」三應上，上者，泰之極而否之始也。平謂三，虞氏謂天地分，故平也。陂謂上，上六城復於堭，陂之象也。往謂消外，坤為消也；復謂息內，乾為息也。三至上體復象，互體也。

Zheng Xuan's commentary on the "Book of Rites: Music Classic" says: "Bi means tilting." Nine in the Third and Six at the Top correspond with each other, while Six at the Top is precisely at the turning point where the hexagram Tai has reached its extreme and the hexagram Po is about to begin. "Ping" refers to Nine in the Third; Yu Fan says this represents the separation of heaven and earth into their respective positions, hence it is called Ping. "Bi" refers to Six at the Top; the line statement of Six at the Top says the city wall collapses into the moat, which is an image of tilting. "Wang" refers to the yang energy retreating in the outer trigram, with坤 governing retreat; "Fu" refers to the yang energy flourishing in the inner trigram, with乾 governing flourishing. From the third line to the top line, the hexagram exhibits the image of Fu, as discussed in terms of the mutual trigrams.

○「艱險」至「福也」○此虞義也。艱，難也；險亦難也，故云艱險。恤，憂；孚，信，《釋詁》文。坎彖傳曰「習坎，重險也」，故為險。《說卦》曰「坎為加憂」，故為恤。坎為信，故為孚。乾為積善，故為福。二變三體坎，故為艱為恤。得位承上，故言貞，言無咎，言有孚。食讀如食舊德之食。三二皆體乾，二之五，五以祉元吉，故三食乾福也。

This is Yu Fan's view. "Jian" means difficulty, and "Xian" also means difficulty, so together they are called jianxian (difficulties). "Xu" is interpreted as worry, and "Fu" is interpreted as trust, as seen in the Er Ya (Explanations of Words). The Commentary on the Judgment of the Kan hexagram says, "Xike Kan, meaning repeatedly encountering dangers," so Kan represents danger. The Sayings on the Hexagrams say, "Kan represents added worry," so it also represents worry and concern. Kan also represents trustworthiness, so it represents fu (trust). Qian represents the accumulation of good deeds, so it represents good fortune. The second line changes, and the third line belongs to the body of Kan, thus showing the image of difficulty and worry. The third line is in the correct position and above it is a yang line, so it is said to be holding to the right path, without fault, and with trust. "Shi" is read as "shi jiude" (to enjoy old virtue), meaning to enjoy the benefits of virtue. Both the third and second lines belong to the body of Qian, and the second line moves to the fifth position, so the fifth line, having married down, gains great good fortune, thus the third line also enjoys the good fortune brought by Qian.

○「五不」至「四上」○上體以五為主，故偏偏謂五。鴻範曰「毋偏毋頗，遵王之義」，是不正為偏。《京房易傳》曰「陽實陰虛」，故坤虛無陽為不富，虞氏云然也。四上同在坤體，故不富以其鄰，鄰謂爻之連比者也。○「坤邑」至「以孚」○此虞義也。戒者，主召客之詞。二升五為卦主，故稱不戒。坤為邑，邑人不戒，故二升五信行於坤，故云孚。虞云與比邑人不戒同義，亦謂師二升五也。

The upper trigram is determined by the fifth line, so "pian" refers to line six five. The "Book of Documents · Hongfan" says "not biased, not crooked, following the meaning of the sovereign," indicating that not being proper is called bias. The "Jingfang Yizhuan" says "Yang is substantial, Yin is empty," so when the trigram K'un is empty and lacks Yang, it is not rich. Yu Fan also says the same. Lines six four and six six are both in the trigram K'un, so it is not rich but involves adjacent lines. "Nei" refers to lines that are adjacent and compared. Below is the explanation of the passage from "Kun yi ren bu jie" to "bu jie yi fu": This is Yu Fan's view. "Jie" is a term used by the host to invite guests. When line nine two ascends to the fifth position and becomes the main line of the hexagram, there is no need for invitation. K'un represents a city, and the people in the city do not need to be warned; because line nine two ascends to the fifth position, trust spreads throughout K'un, so "fu" is achieved. Yu Fan says this is the same as the meaning of "yi ren bu jie" in the "Bi" hexagram, where it also refers to line nine two ascending to the fifth position in the "Shi" hexagram.

○「震為」至「元吉」○此虞九家義也。帝出乎震，故震為帝。坤納乙，故坤為乙。隱二年《公羊傳》曰：「婦人謂嫁曰歸。」故云歸嫁也。體震兌，震長男，故為兄；兌少女，故為妹。六陰爻，五貴位，陰之貴者莫如帝妹，貴而當降者亦莫如帝妹。坤，妻道也，臣道也，故六居五必降。

This is the view of Yu Fan and the Nine Schools of the Book of Changes. "The Emperor comes forth from Zhen," so Zhen represents the Emperor. The trigram Kun incorporates the heavenly stem Yi, so Kun represents Yi. The Zuo Zhuan of the Gongyang School states in the second year of Hiding Gong: "A woman leaving her father's house to marry is called returning." Therefore, "returning" means marriage. The structure of the hexagram combines Zhen and Dui. Zhen is the Elder Son, so it represents the elder brother; Dui is the Younger Daughter, so it represents the younger sister. The sixth line is a yao of yin, and the fifth position is the honorable position. Among yin lines, the most honorable is the Emperor's younger sister, and among honorable positions, the one that should descend is also the Emperor's younger sister. The trigram Kun represents the way of a wife and the way of a minister, so a yin line in the fifth position must descend.

素問謂君位臣則順，臣位君則逆，逆則其害速，順則其害微，故君可居臣位，臣不可居君位。樂本乎易，五音宮，君也；商，臣也。宮可居商位，商不可居宮位。故周禮大司樂有四宮、四均而無商，非無商也，商不為均也。商不為均，猶六不居五。

The "Su Wen" says that when a superior occupies a position of a subject it is harmonious, but when a subject occupies a position of a superior it is disharmonious. Disharmony brings calamity quickly, while harmony brings less severe calamity. Therefore, a superior may lower his position to that of a subject, but a subject must not usurp the position of a superior. The principles of music are based on the "Yi": among the five tones, the central tone is the superior, and the Shang tone is the subject. The central tone can take the position of the Shang tone, but the Shang tone cannot take the position of the central tone. Therefore, the "Zhou Li · Da Si Yue" lists only four tones and four modes but omits the Shang tone, not because there is no Shang tone, but because the Shang tone is not used for modulation. The Shang tone not being used for modulation is analogous to the yin line six not occupying the fifth position.

故聖人於坤泰歸妹繫黃裳歸妹之詞以明六五之當降。兩漢經師皆如此說。魏晉以來，王弼韓伯之輩始改師法而易之，大義乖矣。祉，福，《釋詁》文。五下嫁二，二上升五，以陰承陽，故云上承乾福，與坤黃裳元吉同義也。

Therefore, the sage attached the words "yellow garment" and "returning to the maiden" to the hexagrams "Kun," "Tai," and "Gui Mei" to indicate that the line six in the fifth position should descend. All the scholars of the Han dynasty explained it this way; since the Wei and Jin dynasties, however, Wang Bi and Han Kangbo changed the traditional interpretation and established new views, the great meaning of the Book of Changes has thus become distorted. "Zhi" is interpreted as "blessing," as seen in the "Er Ya · Xigǔ." The line six in the fifth position marries down to the second line, while the line nine in the second ascends to the fifth position, with a yin line following a yang line, so it is said to inherit the blessing of the superior yang, which is the same meaning as the line six in the fifth position of the "Kun" hexagram, "yellow garment brings great good fortune."

帝乙，虞氏據左傳以為紂父，秦漢先儒皆以為湯。故乾鑿度曰：「泰，正月之卦也。陽氣始通，陰道執順，故因此見湯之嫁妹，能順天地之道，敬戒之義。自成湯至帝乙，帝乙，湯之玄孫之孫也，此帝乙即湯也。殷錄質以生日為名，順天性也。玄孫之孫外恩絶矣，疏可同名。湯以乙生，嫁妹本天地，正夫婦，夫婦正而王教興矣。」

Regarding "Di Yi," Yu Fan based his view on the "Zuo Zhuan," considering him to be the father of Zhou Wang, while the earlier scholars of the Qin and Han dynasties all regarded him as Cheng Tang. Therefore, the "Qian Zao Du" states: "The hexagram Tai corresponds to the first month, when yang energy begins to flow and yin energy holds onto gentleness. Hence, this hexagram illustrates Cheng Tang's marriage of his sister, which followed the way of heaven and earth, embodying reverence and caution. From Cheng Tang to Di Yi, Di Yi is the great-great-grandson's grandson of Cheng Tang, yet here Di Yi refers to Cheng Tang himself. The Shang dynasty's customs were simple and sincere, naming children according to the heavenly stem of their birth day, in accordance with nature. The great-great-grandson's grandson was beyond the scope of kinship, and the bond of affection had already been exhausted. When distant, it was permissible to share the same name. Cheng Tang was born on an Yi day; his marriage of his sister was modeled after heaven and earth, establishing the proper relationship between husband and wife. Once the relationship between husband and wife is properly established, the education of the sovereign arises."

故曰易之帝乙為成湯，書之帝乙六世王同名，不害以明功。疏猶所也。晉賀循議曰：「案殷紀成湯已下至於帝乙，父子兄弟相繼為君，合十二世而正世唯六，故乾鑿度曰『殷帝乙六世王』，不數兄弟為正世也。」子夏京房荀爽皆同。易說世本湯名天乙，故稱帝乙，則先儒之說不為無據。古人通經有家法，左氏傳春秋不如易家之審也。

Therefore, in the Book of Changes, "Di Yi" refers to Cheng Tang, while in the Book of Documents, "Di Yi" refers to the sixth king of the Yin dynasty. The fact that they share the same name does not prevent each from indicating its own achievements. "Shu" is like "suo." A Jin dynasty scholar named He Xun commented: "According to the Records of the Grand Historian: Annals of Yin, from Cheng Tang down to Di Yi, father and son, brothers succeeded each other as kings, making a total of twelve generations, but the legitimate line only includes six generations. Therefore, the "Qian Zao Du" says, 'Di Yi of Yin is the sixth king,' meaning that the succession by brothers is not counted as a legitimate generation." The interpretations of Zi Xia, Jing Fang, and Xun Shuang are all the same. Both "Yi Shuo" and "Shi Ben" record Cheng Tang's name as Tian Yi, so he can be called Di Yi, showing that the views of earlier scholars are not without basis. Ancient scholars interpreted classics according to their own schools of thought. The "Zuo Zhuan" explains the Spring and Autumn Annals, but in this regard, it is less precise than the scholars who interpreted the Book of Changes.

泰婦妹二卦皆言歸妹者，歸妹九月卦，泰正月卦。荀子曰：「霜降逆女，冰泮殺內。」家語曰：「霜降而婦功成，嫁娶者行焉；冰泮而農事起，婚禮殺於此。」自秋至春，辛壬癸甲皆嫁娶之時，故易獨舉泰婦妹二卦以明之也。

The hexagrams Tai and Gui Mei both discuss "marriage," because Gui Mei is the hexagram of September, while Tai is the hexagram of January. Xunzi said, "Marriages are held at the time of the frost descending, and wedding ceremonies cease after the ice melts." The Analects of Confucius states, "When frost descends, the work of women is completed, and marriages are held at this time; when the ice melts, farming begins, and weddings cease at this point." From autumn to spring, the days of Xin, Ren, Gui, and Jia are all considered suitable for marriage. Therefore, the Zhou Changes specifically mention the hexagrams Tai and Gui Mei to express this meaning.

○「否艮」至「於堭」○否互艮，故云否艮。艮為城，虞義也。虞云：「堭，城下溝。」亦作隍。《釋言》曰：「隍，壑也。」郭璞云：「城池空者為壑。」《釋詁》云：「隍，虛也。」是隍是土之虛者，故云坤虛稱堭。上六泰之終，故云泰反為否。泰反為否則乾壞為坤，城復於堭之象也。

The hexagram of "Opposition" contains the mutual trigram of Gen, so it is said "Opposition and Gen." "Gen represents a city" is Yu Fan's view. Yu Fan said, "Huang is the moat below the city." This character is also written as "Huang." The "Er Ya · Xiyán" says, "Huang is a hollow." Guo Pu's commentary says, "A dry city pool is called a hollow." The "Er Ya · Xigu" says, "Huang is emptiness." This shows that Huang refers to an empty hollow place, so the trigram Kun is empty and is called Huang. The sixth line at the top is the end of the hexagram of "Great Communication," so it is said that "Great Communication" turns into "Opposition." "Great Communication" turning into "Opposition" means that Qian deteriorates and becomes Kun, which is like a city wall collapsing back into a dry moat.

○「二動」至「亦吝」○二動體師，互體也。坤三陰乘陽，故勿用師。人主所居謂之邑，故云邑，天子之居也。逸書言西邑夏、大邑周，多士言天邑商，皆謂天子之居。周公作周禮始以四井為邑爾。坤為邑，巽為告，皆虞義也。重巽以申命，故巽為命。泰反為否，政教陵夷，一人僅亦守府，號令不出於國門，上六雖得位亦為吝也。

Nine in the Second moves, and the hexagram becomes the Hexagram of the Army. This refers to the mutual hexagram. The three yin lines of the Hexagram of Earth are overpowering the yang lines, so it is said not to use military force. The place where the ruler resides is called "yi" (city), so "yi" refers to the dwelling place of the Son of Heaven. The lost Book of Documents mentions "West Yi Xia" and "Great Yi Zhou," and the Book of Documents, "Daoshi" mentions "Heavenly Yi Shang," all referring to the dwelling place of the Son of Heaven. It was only when Duke Zhou established the "Zhou Li" that the four wells of land were called "yi." "Kun represents yi" and "Xun represents announcement" are Yu Fan's views. The "Great Image" of the Hexagram of Xun says "repeated Xun to reaffirm the command," so Xun represents command. The Hexagram of Tai reversed becomes the Hexagram of Po, with the decline of government orders and moral education, the Son of Heaven alone can barely maintain the old achievements of the former kings, and the commands cannot reach beyond the gates of the capital. Although the sixth line at the top is in position, it still leaves a regret.

否之匪人不利君子貞大往小來。注：陰消乾，又反泰也。謂三比坤滅乾，以臣弒君，以子弒父，故曰匪人。君子謂五，陰消陽，故不利君子貞。陽詘陰信，故大往小來。

The text says: "When the hexagram of 'Opposition' occurs, it is not favorable for the gentleman to maintain uprightness; the great goes away and the small comes in." Hui Dong explains: The hexagram of "Opposition" is formed by the decline of yin energy and the emergence of yang energy. It is also the reverse of the hexagram of "Supreme Goodness." The phrase "not favorable for the gentleman" refers to the third line, which adheres to the hexagram of Earth, causing the hexagram of Heaven to decline. This is like a minister killing the king or a son killing the father, hence called "not favorable for the gentleman." The "gentleman" refers to the line nine in the fifth position. Since yin energy is consuming yang energy, it is unfavorable for the gentleman to maintain uprightness. Yang energy is retreating while yin energy is expanding, hence the great goes away and the small comes in.

疏：此虞義也。否消卦，卦自乾來，故云陰消乾。泰反成否，故云反泰，與泰旁通也。匪人謂三，陰消至三成坤，故云比坤滅乾。臣謂坤，子謂艮也。弒父弒君，人道滅絶，故曰匪人。

Hui Dong's commentary states: This is Yu Fan's view. The hexagram "Pu" belongs to the twelve message hexagrams as the hexagram of decline, and since it originates from Qian, it is said "yin declines Qian." The hexagram "Tai" reverses into "Pu," hence "reverse Tai." The two hexagrams are also mutually connected. "F匪人" refers to the third line: when yin declines to the third line, the lower trigram becomes Kun, hence it is said to be attached to Kun and cause Qian to decline. The "min" refers to Kun, and "zi" refers to Gen. Killing father and king, the human relations are cut off, hence it is called "F匪人."

虞氏謂與比三同義，尋比乃坤歸魂也，六三為鬼吏，故曰匪人。否乾世以三為財，其謂匪人以消乾也，義各有取，虞氏非是。外體三爻唯五得正，故君子謂五。陰消至五，故不利君子貞，爻辭其亡其亡是也。五大人而稱君子者，陰陽消息之際，君子小人之辯宜明，故稱君子也。陽詘在外，故曰大往；陰信在內，故曰小來。

Yu Fan said that the sixth line of the third position in the hexagram "Pu" is equivalent to the sixth line of the third position in the hexagram "Bi." Upon closer examination, "Bi" is a returning soul hexagram of the Earth trigram, and its sixth line of the third position is a ghost official, hence called "fei ren" (stranger). "Pu" belongs to the world of the Heaven trigram, with the third line representing the wealth line. Calling it "fei ren" in "Pu" refers to the decline of the Heaven yang. The meanings of these two lines are derived from different contexts, so Yu Fan's equating of them is incorrect. Among the three lines of the outer trigram, only the fifth line is in the correct position, so "junzi" (gentleman) refers to the ninth line of the fifth position. The yin energy gradually declines to the fifth line, so it is unfavorable for the gentleman to maintain the correct position. The line statement of the fifth line, "qi wang qi wang" (perish, perish), expresses this meaning. The fifth line is originally the position of a great person, but here it is called "junzi" because it is at the critical point of the waxing and waning of yin and yang. At this time, the distinction between the gentleman and the petty person should be clear, hence the special use of "junzi." Yang energy is shrinking in the outer trigram, so it is said "da wang" (great departure); yin energy is extending in the inner trigram, so it is said "xiao lai" (small arrival).

初六拔茅茹以其貞吉亨。注：初惡未著，與二三同類承五，變之正，猶可亨，故曰貞吉亨。六二苞承小人吉大人否亨。注：二正承五，為五所苞，故曰苞承。小人謂初二，拔茅及初，初之正故吉。大人謂五。否，不也。乾坤分體，天地否隔，故大人否亨。

First Line Statement: "Pulling up wild mugwort, with its kind, the divination is auspicious and smooth." Hui Dong's own commentary: The evil of the first line has not yet appeared; it is of the same type as the second and third lines and together supports the nine in the fifth position. After one change, it returns to the correct path and remains smooth, so it is said that by maintaining the correct path, one attains auspiciousness and smoothness. Second Line Statement: "Enclosed and supported, the small person is auspicious, the great person is not smooth." Hui Dong's own commentary: The second line is in a proper position and is supported by the nine in the fifth position, which encompasses it, so it is said "enclosed and supported." "Small person" refers to the first line and the second line; pulling up wild mugwort connects to the first line, which changes and returns to the correct path, hence auspiciousness. "Great person" refers to the nine in the fifth position. "Not" means not. The trigrams of heaven and earth each have their own form, and heaven and earth are closed and blocked, hence the great person does not achieve smoothness.

六三苞羞。注：否成於三，坤恥為羞。今以不正為上所苞，故曰苞羞。九四有命無咎離祉。注：，類。離，麗。祉，福也。巽為命，乾為福。四受五命以據三陰，故無咎。四失位變應初，與二同功。二離爻，故同類皆麗乾福矣。

The line statement for the third line says: "Bao xiu." Hui Dong's own commentary states: The third line of the hexagram "Pu" is formed, and the trigram Kun represents shame, hence it is called "xiu." Now, the sixth line at the third position, being in an improper position, is embraced by the superior position, hence it is called "bao xiu." The line statement for the fourth line says: "There is a command without blame, the class of those attached to blessings." (The character "chou" in the original text is written in ancient script, which is generally not displayed in standard character sets.) Hui Dong's own commentary states: "Chou" is interpreted as "class," "li" is interpreted as "attached," and "zhi" is interpreted as "blessing." The trigram Xun represents command, and the trigram Qian represents blessing. The ninth line at the fourth position receives the command from the ninth line at the fifth position and holds the three yin lines below, hence there is no blame. The ninth line at the fourth position is out of its proper position, but after a change it corresponds with the first line, and also shares the same function with the sixth line at the second position; the sixth line at the second position is the trigram Li, hence all lines of the same class are attached to the blessings granted by Qian.

九五休否大人吉。注：陰欲消陽，五處和居正以否絶之。乾坤異體，升降殊隔，卑不犯尊，故大人吉也。其亡其亡繫于苞桑。注：消四及五，故其亡其亡。巽為桑。桑者，喪也。坤為喪，以陽苞陰，故曰苞桑。繋者，坤繫於乾，不能消乾使亡也。荀氏謂苞者，乾坤相苞也。桑者，上玄下黃，乾坤相苞以正，故不可亡。

The line statement for the ninth line five says: "Resting in stillness, the great man is auspicious." Hui Dong explains: the yin force seeks to eliminate the yang force. The ninth line five is harmonious in its conduct and holds a proper position, using the method of closure to isolate it. The trigrams Qian and Kun belong to different forms, rising and falling respectively, thus being separated from each other. The lower is unable to offend the superior, so the great man gains auspiciousness. The line statement also says: "It will perish, it will perish, bound to the mulberry." Hui Dong explains: when the yin force reaches the fourth line, it will soon approach the fifth line, hence the repeated exclamation "it will perish, it will perish." Xun represents mulberry; mulberry and mourning are homophones. Kun governs mourning, with yang enclosing yin, hence "苞桑." The term "系" refers to Kun being connected to Qian, thus unable to eliminate Qian and cause its destruction. Xun Shuang says "苞" refers to Qian and Kun enclosing each other. The leaves of mulberry are green on top and yellow below, just like the sky is dark blue and the earth is yellow, with Qian and Kun enclosing each other and each maintaining its proper position, thus avoiding destruction.

上九傾否先否後喜。注：否終必傾，應在三，故先否。下反於初成益，體震，民說無疆，故後喜。疏：「初惡」至「吉亨」○坤為積惡，初尚微，故惡未著。二拔茅而及茹，茹謂初，以其是初與二三同類承五也。初四失位變之正則猶可亨，故曰貞吉亨。否初言亨者，否陰消之卦，陰消成坤，坤至柔而動也剛，天地盈虛，與時消息，故否初獨言亨也。

The line statement for the top line (上九) is: "Overturning the situation of blockage, first there is blockage, then there is joy." Hui Dong's self-commentary says: When blockage reaches its extreme, it must be overturned. The top line (上九) corresponds to the third line (六三), so first there is blockage. When the top line returns to the first position, it forms the hexagram of "Benefit" (益). The hexagram of "Benefit" has the trigram of Zhen (Thunder), and the commentary on the judgment of "Benefit" says "the people are delighted without bounds," so there is subsequent joy. Below this, the commentary explains from "initial evil has not yet manifested" to "keeping to the correct path brings good fortune and smoothness." The earth element (坤) represents the accumulation of evil. The first line is still weak, so the evil has not yet become apparent. The second line pulls up the grass and involves the initial line ("茹"), which refers to the first line. It says "because of its category," because the first line is of the same category as the second and third lines, and together they support the fifth line (九五). The first and fourth lines are out of position, but after one change they return to the correct position and can still be smooth, so it says that keeping to the correct path brings good fortune and smoothness. The first line of the hexagram of "Blockage" (否) says "smooth," because the hexagram of "Blockage" is one of elimination of yin. When yin reaches its extreme, it becomes the pure hexagram of坤. Although坤 is extremely gentle, it is dynamic and strong. The heavens and earth have fullness and emptiness, which change with time, so only the first line of the hexagram of "Blockage" says "smooth."

○「二正」至「否亨」○二得位，故二正承五。五苞桑，故為五所苞也。苞二承五，故曰苞承。乾鑿度遘初為小人，觀遘皆消卦，故觀初亦為小人，否之小人指初也。荀氏以二為小人，案二得位，故乾鑿度以二為君子，荀氏非也，或傳寫之訛耳。初惡未著，辨之早，故吉。

Six Two is in a proper position and thus is said to properly serve Nine Five. The line statement of Nine Five says 'attached to the sprout of the mulberry tree,' so Six Two is embraced by Nine Five. Nine Five embraces Six Two, and Six Two serves Nine Five, hence it is called 'embraced service.' The "Qian Zao Du" takes the first line of the "Gou" hexagram as a petty person; both "Guan" and "Gou" are hexagrams of decline, so the first line of "Guan" is also a petty person. This shows that the petty person mentioned in "Po" refers to Initial Six. Xun Shuang took Six Two as a petty person, but considering that Six Two is in a proper position, the "Qian Zao Du" clearly takes Six Two as a gentleman. Therefore, Xun Shuang's view is incorrect, possibly due to transmission errors. The evil of Initial Six has not yet shown, so it is auspicious to discern it early.

大人者，君人五號之一，故謂五。否，不，虞義也，否亨言不亨也。乾坤分體以下荀義也。乾陽坤陰，分陰分陽，故云分體。天地不交，故云否隔。凡乾與坤交則稱亨，否隔之世三陰雖同類承五，五不下應，故大人否亨。

"Adult" is one of the five titles referring to the sovereign, so it refers to the Nine in the Fifth. To interpret "否" as "not" is Yu Fan's view: "否亨" means not being able to achieve success. From "Qian and Kun divided into separate bodies" onwards is Xun Shuang's view: Qian belongs to Yang, Kun belongs to Yin, and Yin and Yang each stand separately, hence called divided bodies. Heaven and Earth do not interact, hence called closed and separated. Only when Qian and Kun interact is it called success; in a time of separation, although the three Yin lines are of the same type and jointly support the Nine in the Fifth, the Nine in the Fifth does not wish to respond to them, hence the Adult does not achieve success.

○「否成」至「苞羞」○陰消至三成否，故云否成於三。坤為恥，虞義也。《廣雅》曰：「羞，恥也。」故云坤恥為羞。三不正，為上所苞，以陽苞陰，是苞羞也。孟子曰「無羞惡之心，非人也」，故彖以三為匪人。

When the Yin energy diminishes to the third line, the hexagram transforms into the hexagram of "Non-communication" (否). Therefore, the hexagram of "Non-communication" is formed by the third line. "Kun represents shame" is Yu Fan's interpretation. The "Guangya" says: "Shame is the same as shame." Therefore, the shame of Kun is equivalent to shame. The sixth line in the third position is not in the correct position and is encompassed by the superior position, with Yang encompassing Yin, which is called "encompassing shame." Mencius says, "Without the mind of shame and aversion, one is not human," so the Commentary on the Judgment interprets the third line as "not human."

○類至福矣○此九家義也。說文云：，古文疇。虞書「帝曰：諮」，又鄭氏尚書酒誥曰「若圻父」，今皆讀為疇。《漢書·律曆志》曰「疇人子弟分散」，李奇云「同類之人」，是疇為類也。坤彖傳曰「乃與類行」，《繋上》曰「方以類聚」，此卦曰、曰，皆以三陰為類矣。

The following commentary and annotations explain the passage from "chou, lei" to "jie li qian fu yi" . This is the view of the "Jiu Jia Yi". The "Shuowen" says that this ancient character is the original form of "chou" (the character is still preserved in the ancient text, but cannot be displayed in general character sets). In the "Yushu" "Di yue: chou zi", and in Zheng Xuan's edition of the "Shangshu · Jiugao", "ruo chou qi fu", the character is now read as "chou". The "Hanshu · Lüli Zhi" says "chou ren zi di si san", and Li Qi's annotation says "people of the same kind", indicating that "chou" means "class" or "category". The "Tuan Zhuan" of the "Kun" hexagram says "nai yu lei xing", and the "Xiyi Shang Wen" says "fang yi lei ju"; in both the line statement and the annotation of this hexagram, the character "chou" is used to refer to the three yin lines as being of the same category.

說卦曰：「離者，麗也。」故云離麗。九家謂離，附也，麗為附著，其義同也。四近五，受五命以據三陰，故無咎，九家謂無命而據則有咎也。《繋下》曰「二與四同功」，謂同是陰位。鄭氏易例乾四初震爻，五二坎爻，上三艮爻也；坤四初巽爻，五二離爻，上三兌爻也。初與二三同類承五，四變應之，故與二同功。二離爻，故同類三爻皆麗乾福矣。

The Sayings on the Hexagrams state: "Li represents attachment." Therefore, Li is interpreted as "attached." The Nine Schools' Commentary on the Book of Changes says that Li means attachment, and Li also means adherence, with the same meaning. Nine in the fourth is close to Nine in the fifth, receiving the command of five and occupying the three yin lines below, so there is no error; the Nine Schools' Commentary says that if one occupies a position without the command of the sovereign, there will be error. The Commentary on the Hexagrams, Part Two, says "two and four have the same function," meaning that two and four both belong to the yin positions. According to Zheng Xuan's interpretation of the Book of Changes, the fourth and first lines of the Qian hexagram are considered as the Zhen trigram, the fifth and second lines as the Kan trigram, and the upper and third lines as the Gen trigram. The fourth and first lines of the Kun hexagram are considered as the Xun trigram, the fifth and second lines as the Li trigram, and the upper and third lines as the Dui trigram. The first line is of the same type as the second and third lines and together supports Nine in the fifth. Nine in the fourth changes and corresponds with the first line, so it shares the same function as Six in the second. Six in the second is the Li trigram, so the third line, which is of the same type, is attached to the blessing bestowed by Qian.

○「陰欲」至「吉也」○此九家義也。否者消卦，故陰欲消陽。以九居五，故處和居正。休者，止息；否者，閉隔，故以否絶之謂之休否。乾坤異體，猶分體也。乾上升，坤下降，故云升降殊隔。否七月，萬物已成，乾坤位定，卑不犯尊，故大人吉也。盛明之世，小人當遠，大人利見，今小人以志君為吉，大人以休否為吉，此義唯施諸於否家，蓋不如是則君臣之道息矣。

This is the view of the Nine Schools of the Book of Changes. The hexagram "Pu" (Obstruction) is a hexagram of decline, so the yin energy is meant to eliminate the yang energy. Since the yang line is in the fifth position, it is said to be harmonious in its actions and properly positioned. "Xiu" means rest, and "Pu" means obstruction; using the method of obstruction to isolate the yin, it is called "Xiu Pu" (Resting the Obstruction). "Qian and Kun having different forms" is like saying they are separate entities. Qian ascends, and Kun descends, so their rising and falling are distinct and they are separated from each other. The hexagram "Pu" corresponds to the seventh month, when all things have matured, and Qian and Kun each occupy their proper positions. The humble ones dare not offend the superior ones, so the great person gains good fortune. In a flourishing era, the petty person should be kept at a distance, and the great person is favorable. Now, in the era of "Pu," the petty person considers approaching the sovereign as favorable, and the great person considers rest and obstruction as favorable. This principle applies only to the hexagram "Pu," because otherwise the relationship between sovereign and subject would be cut off.

○「消四」至「可亡」○荀氏曰：「陰欲消陽，由四及五，故曰其亡其亡。」巽為桑，虞義也。桑者，喪也，《漢書·五行志》文。《尚書大傳》曰：「武丁時桑谷生於朝，祖乙曰：桑谷，理草也，野草生於朝，亡乎。」是桑者，喪亡之象。坤喪於乙，故為喪。否內坤外乾，故曰坤繫於乾。凡言繋者皆陰繋於陽，陰繋於陽，為陽所苞，故曰繋于苞桑。亡者保其存者也。五為陽位，處和居正，坤繋於乾，故不能消乾使亡也。

Xun Shuang said: "Yin energy seeks to eliminate Yang energy, moving from the fourth line to the fifth line, hence the saying 'Its loss, its loss.' "The trigram Xun represents mulberry trees" is Yu Fan's interpretation. Mulberry and mourning are considered synonymous, as noted in the "Book of Han, Five Elements Chapter." The "Great Transmission of the Book of Documents" states: "During Wu Ding's time, mulberry trees and grain trees suddenly grew on the palace terrace. Zu Yi said: 'Mulberry and grain trees are both wild plants; if wild plants grow on the palace terrace, the state may be doomed to perish.'" This shows that mulberry symbolizes loss and decline. The Earth trigram (Kun) is associated with loss, hence the meaning of loss. The "Pu" hexagram has the Earth trigram as its inner structure and the Heaven trigram as its outer structure, hence the statement that Earth is attached to Heaven. Whenever the term 'attached' is used, it refers to Yin being attached to Yang; when Yin is attached to Yang, it is encompassed by Yang, hence the phrase 'attached to mulberry trees.' Constantly fearing loss is the reason for preserving existence. The fifth line is a Yang position, characterized by harmonious conduct and proper position, with Earth attached to Heaven, so Yin cannot eliminate Heaven and cause its destruction.

荀氏謂苞者乾坤相苞者，參同契文。文言曰「天玄而地黃」。考工記畫繪之事有五色，天曰玄，地曰黃，言桑之色象乾坤也。《繋上》曰「天尊地卑，乾坤定矣」，荀彼注云：「謂否卦也，乾坤各得其位定矣。」是相苞以正，故不可亡也。

Xun Shuang said that "bao" refers to the mutual containment of Qian and Kun, as mentioned in the "Cantong Qi". The "Wenyan" states that "Heaven is dark blue and Earth is yellow"; the "Kao Gong Ji" discusses the use of five colors in painting, with Heaven represented by dark blue and Earth by yellow—this refers to the color of mulberry leaves, which is dark on top and yellow below, resembling the mutual containment of Qian and Kun. The "Xiyi Shangwen" says, "Heaven is exalted and Earth is humble, thus the positions of Qian and Kun are established." Xun Shuang commented on this sentence, saying, "This refers precisely to the 'Pu' hexagram, where Qian and Kun each attain their proper position." This is the mutual containment leading to each attaining its proper place, thus avoiding destruction.

○「否終」至「後喜」○高誘注淮南曰：「傾猶下也。」上反初，故曰傾否。否終必傾，虞據傳釋經也。卦體下為先，上為後。應在三，否成於三，故先否。益自否來，故云下反於初，成益體震，民說無疆，說有喜意，故後喜，此虞義也。

High You's commentary on the Huainanzi says: "Tilting is like falling down." The upper ninth line returning to the initial position is called "Tilting the否." Saying that when blockage reaches its extreme it must collapse, is Yu Fan's explanation based on the Commentary on the Judgment. In terms of the structure of the hexagram, the lower part comes first and the upper part comes later. The responding line of the upper ninth line is the sixth line in the third position, and the hexagram of 否 is formed at the third line, so first there is blockage. The hexagram of 益 comes from the hexagram of 否, so it is said that the upper ninth line returns to the initial position. After forming the hexagram of 益, the structure includes the trigram of 震. The Commentary on the Judgment of 益 says "the people are delighted without bounds," and "delight" contains the meaning of joy, so afterwards there is joy. This is Yu Fan's explanation.