The Hexagram of Fellowship, the Returning Soul Hexagram of the Fire Palace, the Message Hexagram of July

同人于野亨。注：坤五之乾，與師旁通。天在上，火炎上，是其性同也。巽為同，乾為人，為野。坤五之乾，柔得位得中而應乎乾，故同人于野。同性則同德，同德則同心，同心則同志，故亨。傳曰：「同人親也。」利涉大川。注：四上失位，變而體坎，故利涉大川。利君子貞。注：君子謂二五。

The text says: "To be in harmony with others in the wild, it is prosperous." Hui Dong's own commentary states: The hexagram "Tong Ren" is formed when the fifth line of the hexagram K'un enters the hexagram Qian, and it is opposite to the hexagram Shi. Heaven is above, and fire has the nature of rising upward, so their natures are the same. Xun represents harmony, Qian represents people, and also represents the wild. When the fifth line of K'un enters Qian, the flexible line is positioned in the center and corresponds to Qian above, thus saying that it is in harmony with people in the wild. When natures are the same, virtues are the same; when virtues are the same, hearts are the same; when hearts are the same, aspirations are the same, so it is prosperous. The "Zaguo Zhuan" says: "Tong Ren is to be close to others." The text says: "It is advantageous to cross a great river." Hui Dong's own commentary states: The fourth and sixth lines are out of position, but after change, they form the structure of Kan, so it is advantageous to cross a great river. The text says: "It is advantageous for the gentleman to be faithful." Hui Dong's own commentary states: "The gentleman" refers to the lines nine two and nine five.

疏：「坤五」至「親也」○蜀才謂自夬來，案無一陰五陽之例，當是坤六五降居乾二成同人，如坤二變之乾成師也。與師旁通，虞義也。乾陽上升，火性炎上，故其性同，此鄭氏服虔義也。巽為同，乾為人，為野，皆虞義。巽風同聲相應，故為同。乾西北之卦，故為野。坤五之乾，得位得中而應乎乾，故云同人于野。

The commentary explains the passage from "Kun Five becomes Qian" to "Tong Ren is close" as follows. ○ Shucai said that the hexagram "Tong Ren" comes from the hexagram "Guai" by transformation, but examining hexagram transformations, there is no common rule of one yin and five yang. Instead, it should be that the sixth line of Kun moves down to the second position of Qian to form "Tong Ren," just as the second line of Kun transforms into Qian to form "Shi." "Being in mutual communication with Shi" is Yu Fan's view. Qian's yang rises upward, and fire also burns upward, so their nature is the same, which is the view of Zheng Xuan and Fu Qian. "Xun represents same" and "Qian represents people and wilderness" are also Yu Fan's views: Xun is wind, and like sounds respond to each other, so it represents same; Qian is the hexagram of northwest, and the land there is open and vast, so it represents wilderness. The fifth line of Kun moves into Qian, taking the central position and corresponding with Qian above, thus it is said to be the same as people in the wilderness.

同性則同德，同德則同心，同心則同志，晉語文，彼文同性作同姓，古文通。天在上，火炎上，是性同也；文明以健，是德同也；中正而應，二人同心，是心同也；通天下之志，是志同也。經凡言亨皆謂乾與坤交，同人之家以同德合義為亨，故引晉語以明之，義詳見下也。傳曰已下雜卦傳文，引之以證同姓之為親也。

"Nature being the same leads to virtue being the same, virtue being the same leads to mind being the same, mind being the same leads to will being the same" is a saying from the "Guoyu · Jin Yu." There, "same nature" is written as "same surname," and in ancient texts, the two characters are considered equivalent. Heaven is above and fire ascends, which represents nature being the same; civilizing and strong, which represents virtue being the same; abiding in the center and upholding correctness while being mutually responsive, with two hearts in harmony, which represents mind being the same; connecting the hearts and wills of people throughout the world, which represents will being the same. The classic text whenever it says "gaining success," refers to the interaction between Qian and Kun. The hexagram "Tongren" takes the gaining of success as resulting from sharing the same virtue and upholding righteousness. Therefore, Hui Dong cites the "Guoyu" to explain this, and the detailed reasoning is presented below. "Transmission says" is followed by the text from the "Zagua Zhuan," which is cited to prove that same surname implies mutual affection.

○「四上」至「大川」○此虞義也。坎為大川，四上變，五體坎，二往應之，故利涉大川。○君子謂二五○知君子謂二五者，乾為君子。繋辭釋九五爻義曰「君子之道，或出或處」，二五得正，故稱君子。彖傳曰「君子正也」。

This is Yu Fan's view. Kan represents a great river; when the fourth and top lines change, the fifth position becomes part of the Kan structure. Nine in the second line moves to correspond with it, hence it is favorable to cross the great river. Knowing that 'the gentleman' refers to nine in the second and nine in the fifth lines is because Qian represents the gentleman. The "Xiyi" explains the meaning of the fifth line, saying, "The way of the gentleman is either to go out and take responsibility or to retreat and stay at home." Both the second and fifth lines are correct, hence they are called the gentleman. The "Tuan Zhuan" also says, "The gentleman is correct."

初九同人于門無咎。注：乾為門。謂同於四，四變應初，故無咎。六二同人于宗吝。注：乾為宗，二五同性，故為宗。合義不合姓，合姓吝也，故曰同人于宗吝。

The Line Statement for the first line (Initial Nine): "Harmonizing with people at the gate, no blame." Hui Dong's commentary: The Trigram Qian represents the gate. This means that the Initial Nine is of the same type as the Fourth Nine, and when the Fourth Nine changes, it corresponds with the Initial Nine, thus there is no fault. The Line Statement for the second line (Six in the Second): "Harmonizing with people in the clan, regret." Hui Dong's commentary: The Trigram Qian represents the clan; the second and fifth lines are of the same type, hence called the clan. Harmonizing with others should be based on righteousness rather than surname, and relying solely on the same surname for harmony is the way of regret, hence harmonizing with people of the same clan leads to regret.

九三伏戎于莽升其高陵三歲不興。注：巽為草莽，離為戎。謂四變時三在坎中隱伏自藏，故伏戎于莽也。巽為高，震為陵，以巽股升其高陵。乾為歲。興，起也。師震為興，三至上歴三爻，故三歲不興也。

The Line Statement for the Third Line: "Bury the troops in the grassy wilderness, ascend the high hill, and for three years they will not rise." Hui Dong explains: Xun represents grassy wilderness, and Li represents military forces. This refers to the time when Nine in the Fourth changes, causing Nine in the Third to be hidden within Kan. Therefore, it means burying troops in the grassy wilderness. Xun represents height, and Zhen represents hill. By using Xun's legs, one ascends the high hill. Qian represents years. "Rise" means to start. In the adjacent hexagram "Military Campaign," Zhen represents rising. Counting from the Third Line to the Top Line involves three lines, hence three years cannot start the military campaign.

九四乘其庸弗克攻吉。注：巽為庸，四在巽上，故乘其庸。與初敵應，變而承五應初，故弗克攻吉。九五同人先號咷而後笑大師克相遇。注：應在二，巽為號咷，乾為先，故先號咷。師震在下，故後笑。乾為大，同人反師，故大師。二至五體遘遇，故相遇。

The line statement for the fourth line (nine in the fourth) is: "Mounting the wall, unable to attack, auspicious." Hui Dong's own commentary says: The trigram Xun represents a wall, and the fourth line is above Xun, so it is said to be mounted on the wall. It shares the same yang strength with the first line (nine at the beginning), and after movement, it is above the fifth line (nine in the fifth) and corresponds to the first line, so although an attack is not successful, it is auspicious. The line statement for the fifth line (nine in the fifth) is: "First weeping, then laughing, the great army meets." Hui Dong's own commentary says: The corresponding line of the fifth line is the second line (six in the second). Xun represents weeping, and Qian represents first, so first there is weeping. The trigram Zhen is in the lower position in the trigram Shī (The Army), so later there is laughter. Qian represents great, so "great army" is used. From the second line to the fifth line, the trigram becomes Gòu (Meeting), and Gòu means meeting, so it is said to meet.

上九同人于郊無悔。注：乾為郊，失位無應，當有悔，同心之家，故無悔。疏：「乾為」至「無咎」○此虞義也。《繋下》曰「乾坤其易之門邪」，《參同契》曰：「乾坤者，易之門戶，眾卦之父母。」故云乾為門。四體乾，初應四，故同於四。四初敵剛，困而反則，故變應初無咎也。

The line statement for the top nine (上九) says: "Harmonizing with others in the outskirts, there is no regret." Hui Dong's self-commentary states: "The trigram Qian represents the outskirts; the top nine is out of its proper position and lacks support, so it should have regret. However, it is within the same family of harmony, hence there is no regret." The following commentary from Hui Dong explains from "Qian represents the gate" to "no blame." This is Yu Fan's view. The "Commentary of the Later Wings" says, "The trigrams Qian and Kun are roughly the gate of the Book of Changes." The "Compendium of the Supreme Harmony" says, "Qian and Kun are the gate of the Book of Changes, and the parents of all other trigrams." Therefore, Qian represents the gate. The fourth line belongs to the trigram Qian, and the first nine corresponds with the fourth, so it is said to be of the same type. The fourth and the first are both yang and oppose each other, being in a difficult situation but returning to the principle, so after the fourth line moves, it corresponds with the first nine, thus there is no blame.

○「乾為」至「宗吝」○乾為宗，虞義也。二五同姓已下許慎義也。慎字叔重，東漢汝南召陵人，太尉南閣祭酒。其所撰五經異義曰：「易曰『同人于宗吝』，言同姓相取，吝道也。」王逸楚辭注曰：「同姓為宗。」性與姓通。五陽二陰，二五相應，有昏冓之道，以在同人家，有同姓之義。

"Qian represents the ancestral clan" is Yu Fan's view. From "Er Wu Tong Xing" onwards, it is Xu Shen's opinion. Xu Shen, styled Shuzhong, was a native of Zhao Ling in Ru Nan during the Eastern Han dynasty, and held the position of Southern Pavilion Temple Official. In his work "Wujing Yiyi," he says: "The Book of Changes states 'harmonizing with the clan leads to hardship,' meaning that marrying within the same surname is a path to hardship." Wang Yi's commentary on the "Chuci" states: "Same surname is called 'zong.'" The characters "xing" and "xing" were anciently written the same. Nine in the Fifth is yang, while Six in the Second is yin. Since Er and Wu correspond to each other, there is naturally a rationale for marriage; however, because they are situated in the hexagram "Tong Ren," it takes on the meaning of marrying within the same surname.

故繋上釋九五曰「同心之言，其臭如蘭」。襄八年春秋傳曰：「季武子謂晉君曰：今闢於草木，寡君在君，君之臭味也。」又二十二年鄭公孫僑曰：「敝邑邇在晉國，闢諸草木，吾臭味也。」皆謂同姓為臭味。

Therefore, the "Xuan Ci Shang Wen" explains the Nine in the Fifth by saying, "The words spoken by those of the same heart carry a fragrance like orchids." The "Spring and Autumn Zuo Zhuan" records in the eighth year of Duke Xiang that Ji Wu Zi replied to the Duke of Jin: "If we compare ourselves to plants and trees, our lord is of the same fragrance as you." In the twenty-second year of Duke Xiang, it also records that Zheng's Gong Sun Qiao said: "Our state is adjacent to Jin. If we compare ourselves to plants and trees, we are of the same fragrance." All these examples use the term "chou wei" to refer to sharing the same surname.

是以晉語胥臣曰：「異姓則異德，異德則異類，異類雖近，男女相及以生民也。同姓則同德，同德則同心，同心則同志，同志雖遠，男女不相及，畏黷敬也。黷則生怨，怨亂毓災，災毓滅姓。是故取妻闢其同姓，畏亂災也。」故異德合姓，同德合義。

Therefore, in the "Guoyu · Jin Yu," Xu Chen said: "Different surnames mean different virtues, different virtues mean different clans; although clans may be close, men and women can marry and produce offspring. Same surnames mean same virtues, same virtues mean same hearts, same hearts mean same aspirations; although aspirations may be the same, if they are far apart, men and women cannot marry, to avoid defiling each other's respect. Defilement breeds resentment, resentment and disorder give rise to calamity, and calamity continuing leads to the extinction of the clan. Therefore, marrying outside the same surname is to avoid disorder and calamity." Thus it is said: those with different virtues may form a marriage, while those with the same virtues are in harmony with righteousness.

必知同人為同姓者，雜卦曰「同人親也」，同姓為親。此卦象傳云「君子以類族辨物」，族，族姓；物姓之同異，辨，別也。郊特牲曰：「取於異姓，所以附遠厚別。男女有別，然後父子親，父子親然後義生。」故異德合姓，同德合義，同姓故同德，同德故同心，故繋上以二五為同心，比之臭味，猶同姓也。

The determination that the hexagram "Tong Ren" (Union) refers to people of the same surname is based on the fact that the "Zagua" states, "Tong Ren is to be close to one another," and only those of the same surname are considered close. The "Great Image Commentary" of this hexagram says, "The superior man uses classification of clans to distinguish things." Here, "clan" refers to surname, "things" refers to the difference in surnames, and "distinguish" means to differentiate. The "Book of Rites · Jiao Te Sheng" says: "Marriage to a woman of a different surname is to bring closer distant relatives and to emphasize the distinction between men and women. Only when there is a distinction between men and women can father and son be close; only when father and son are close can righteousness and reason arise." Therefore, those with different virtue marry, while those with the same virtue unite in accordance with the Way; thus, same surname leads to same virtue, same virtue leads to same heart, so the "Xiyi Zhuan Shang Wen" takes the second and fifth lines as representing unity, using the metaphor of fragrance, just as same surname is.

宗者，廟門內西牆也，主祭宗子取義焉。殷法在五世以後始通昏，二五同姓，在五宗之內，當合義而成事，不當合姓而成昏。若同德合姓則有災毓滅姓之事，故吝也。

The term "zong" originally referred to the western wall inside the ancestral temple, from which the concept of the "zongzi" (the eldest son in the family line responsible for ancestral worship) is derived. In the Shang dynasty, the rules of ritual and law allowed marriage only after five generations had passed. Since the number two and five share the same surname, they still fall within the five generations of the zong, and thus should be united in great endeavors according to propriety, rather than marrying due to shared surnames. If individuals of similar virtue were to marry, it would lead to calamity, the extinction of the clan, hence the term "lin" (a term indicating a warning or limitation).

○「巽為」至「興也」○此虞義也。巽為草莽亦虞義，虞此注謂震為草莽，義並通也。離為甲冑，為戈兵，故為戎。四上失位，當變之正，故四變三體坎，坎為隱伏，是伏戎于莽。應在上，上剛敵應，故有是象也。

This is Yu Fan's view. "Xun represents grass and wilderness" is also Yu Fan's statement; in this annotation, Yu Fan also says Zhen represents grass and wilderness. Both interpretations make sense in terms of meaning. Li represents armor and weapons, so it represents military forces. The fourth and top lines are out of their proper positions, so they should change to return to the correct state. Therefore, when the fourth line changes, the third line becomes part of Kan, which represents concealment. This indicates that military forces are hidden in the grass and wilderness. The responding line of the third line is the top line, and since both the third and top lines are yang and oppose each other, this produces the image.

巽為高，說卦文。又說卦云震為反生，虞作阪，云：「陵，阪也。」故震為陵。巽為股，故以巽股升其高陵。歲三百六十合乾坤之筴，陽統陰，故乾為歲。興，起也，釋詁文。雜卦曰「震，起也」，興起同義，故震為興。三至上歴三乾，師震在下，故三歲不興，言上不應三，三亦不能興也。

"The statement 'Xun represents height' comes from 《Say Gu》. 《Say Gu》 also says that Zhen represents reverse birth. Yu Fan wrote 'bank' instead, and the commentary says: 'Ling means hillside.' Therefore, Zhen represents hillside. Xun represents the thigh, so using Xun's legs to ascend the high hillside. A year has three hundred and sixty days, which exactly matches the total number of lines in the Qian and Kun hexagrams. Yang controls Yin, so Qian represents the year. 'Xing' means to rise, as found in 《Era Ya · Interpretation of Words》. 《Za Gua》 says 'Zhen is to rise,' and 'Xing' and 'rise' have the same meaning, so Zhen represents rising. From the third line to the top line, there are three Qian lines passed through, and by mutual transformation, the 《Shi》 hexagram has Zhen in its lower trigram, so it takes three years to start a military campaign—meaning that the top line does not correspond with the third line, and the third line cannot initiate action."

○「巽為」至「攻吉」○此虞義也。虞氏注易廣逸象二百二十八，皆說卦所無，如巽為庸之類，今仍其說，不敢強通。廟中之牆亦謂之庸。尚書大傳曰「天子賁庸」，鄭彼注云：「賁，大也。牆謂之庸，大牆，正直之牆。」庸，今作墉。

This is Yu Fan's view. Yu Fan annotated the Book of Changes, expanding on the symbolic meanings, adding as many as two hundred and twenty-eight entries, all of which are not found in the "Sayings on the Trigrams." For example, "Xun represents Yong" belongs to this category. Here we still follow his interpretation, without forcing a connection to explain it. The walls of ancestral temples are also called Yong. The "Great Transmission of the Book of Documents" says, "The Son of Heaven decorates Yong," and Zheng Xuan's commentary explains, "Ben means great; the wall is called Yong, so Ben Yong means great wall, that is, a straight and upright wall." The character "Yong" is now written as "Yong."

尚書杍材曰「既勤垣墉」，馬融注云：「卑曰垣，高曰墉。」釋宮曰：「牆謂之墉。」義並同也。巽為庸，四在巽上，故乘其庸，欲攻初也。四與初皆陽，故敵應。初得位，四無攻初之義，變而承五應初，故弗克攻吉也。

The Shangshu · Zicai says, "After diligent work on the walls and foundations," Ma Rong's commentary explains, "Short walls are called yuan, and tall walls are called yong." The Erya · Xigong says, "A wall is called yong." The meanings in these passages are similar. Xun represents a wall, and nine in the fourth position is above Xun, so it is said to be riding on the wall, intending to attack initial nine. Four and initial nine are both yang lines, so they are opposing each other in response. Initial nine is in a proper position, so nine in the fourth has no reason to attack it; after nine in the fourth moves, it can ascend to support nine in the fifth and respond to initial nine, so the attack fails and instead brings good fortune.

○「應在」至「相遇」○此虞義也。五正應二，故應在二。巽申命行事，號告之象，故為號咷。乾陽先唱，故為先。震為後，為笑，故後笑。師震在下，謂旁通也。同人與師旁通而稱反師者，猶否泰反其類，故云反也。

This is Yu Fan's view. The Nine in the Fifth and the Six in the Second correspond directly, so the Response Line is in the Second. Xun represents issuing commands and governing affairs, symbolizing a call or proclamation, hence the term 'numbered cry'. Qian, the Yang trigram, leads the initiative, hence 'first'. Zhen represents later and laughter, hence the subsequent joy. The statement 'Zhen is in the lower trigram of The Army' refers to the concept of mutual complementarity. The Army and The Fellowship are originally complementary, but here it is called 'reverse Army', similar to how Fu and Tai are opposite, hence the term 'reverse'.

晉語胥臣曰：「昔少典取於有蟜氏，生黃帝炎帝。黃帝以姬水成，炎帝以姜水成，成而異德，故黃帝為姬，炎帝為姜。二帝用師以相濟也，異德之故也。」三與上敵，四欲攻初，是在同人家而異德，所謂同生而異性也，故五用師克之。五與二同性，故相遇也。遘彖傳及雜卦曰「遘，遇也」，故云二至五體遘遇據互體。

In the "Guoyu · Jin Yu," Xu Chen said: "In ancient times, Shaodian married the Youjiao clan, and gave birth to the Yellow Emperor and the Flame Emperor. The Yellow Emperor grew up by the Ji River, and the Flame Emperor grew up by the Jiang River; after they grew up, their virtues differed, so the Yellow Emperor took Ji as his surname, and the Flame Emperor took Jiang as his surname. The two emperors each used military force to check each other, which was due to their differing virtues." Nine in the Third and Nine at the Top are opposing each other, and Nine in the Fourth is about to attack Nine at the Beginning. This is the situation of being within the hexagram "Tongren" while having differing virtues, which is called originating from the same source yet having different surnames. Therefore, Nine in the Fifth must mobilize a large army to defeat them. Nine in the Fifth shares the same surname as Six in the Second, so they can meet. The "Tongren" hexagram's "Commentary on the Judgment" and the "Zagua" both say "Gou means meeting." Therefore, it is said that from the Second line to the Fifth line, the hexagram structure forms "Gou" and takes the meaning of meeting, which is explained through the mutual structure.

○「乾為」至「無悔」○此虞義也。乾位西北之郊，故為郊。九居上為失位，與三敵剛故無應。虞氏謂與乾上九同義，當有悔也。變而體坎，三得應上，利涉大川，在同心之家，故無悔也。

This is Yu Fan's view. The position of Qian (Heaven) is in the Northwest wilderness, so it is called "jiao." A yang line in the upper position is out of place, and it also shares the same yang strength with the line in the third position, thus having no support. Yu Fan says this is equivalent to the line at the top of Qian (Upper Nine) "Kang Long You Hui," which should bring regret. However, after the Upper Nine moves and forms the body of Kan (Water), the line in the third position can then respond appropriately, perfectly matching "Li She Da Chuan" (favorable for crossing a great river); moreover, it is in the same family of harmony, so there is no regret.

大有元亨。注：乾五變之坤成大有，與比旁通。柔得尊位大中，應天而時行，故元亨。疏：此虞義也。虞例無一陰五陽之例，故云乾五變之坤成大有。文王書經繫庖犧於乾五，五動之離，有天地日月之象，乾坤坎離反覆不衰，天道助順，人道助信，故自天右之，吉無不利，其義備於上九爻也。

The text says: "Great Possession, original and prosperous." Hui Dong's own commentary states: "Great Possession is formed when the fifth line of Qian changes into Kun. It is opposite to the卦 of 'Comparison' (Bi). A yao of yin occupies a position of honor and is broad and central, following the heavenly way and acting in accordance with the seasons, thus achieving great prosperity and smoothness." Hui Dong's detailed explanation says: This is Yu Fan's view. In Yu Fan's theory of changing lines, there is no general rule for a卦 with one yin and five yang lines. Therefore, it is said that the fifth line of Qian changes into Kun to form the卦 of Great Possession. King Wen fixed the text, linking Fuxi's meaning to the fifth line of Qian. When the fifth line moves, it becomes Li, thus forming the image of heaven and earth, sun and moon. Qian, Kun, Kan, and Li cycle and repeat without exhaustion. The heavenly way supports those who follow it, and the human way supports those who are sincere. Therefore, it is said, "Supported by heaven, auspiciousness brings no disadvantage." This meaning is most fully explained in the line of Nine at the Top.

初九無交害匪咎艱則無咎。注：害謂四，初四敵應，故無交害。害在四，故匪咎。四變應初，故艱則無咎。九二大轝以載有攸往無咎。注：比坤為大轝，乾來積上，故大轝以載。往謂之五，二失位得正應五，故有攸往無咎。

Initial Line Statement: "There is no mutual harm, no fault, hardship will not result in fault." Hui Dong's own commentary: "Harm" refers to the Nine in the Fourth. The First Nine and the Fourth Nine are both yang and opposing each other, so they do not interact with each other, hence the term harm. The harm lies with the Nine in the Fourth, so the First Nine itself has no fault. When the Nine in the Fourth changes, it becomes in harmony with the First Nine, so even in hardship while maintaining correctness, there will be no calamity. Second Nine Line Statement: "A large cart is used for carrying, going somewhere, there is no fault." Hui Dong's own commentary: The "large cart" refers to the坤 (Earth) trigram in the卦 of "Comparison." The乾 (Heaven) yang rises from below and accumulates above, hence the use of a large cart for carrying. "Going" refers to moving to the Fifth position. The Second Nine was originally out of place, but after changing to the correct position, it becomes in harmony with the Fifth, so going somewhere will not result in fault.

九三公用亨于天子小人弗克。注：三公，位也。天子謂五，小人謂四。二變體鼎象，故公用亨于天子。四折鼎足覆公餗，故小人弗克。九四匪其尩無咎。注：尩，體行不正。四失位折震足，故尩。變而得正，故無咎。尩或作彭，旁聲，字之誤。

The line statement for nine in the third line says: "The public presents offerings to the Son of Heaven, but the petty person cannot do so." Hui Dong explains: the third line corresponds to the position of the Three Dukes. "Son of Heaven" refers to six in the fifth line, and "petty person" refers to nine in the fourth line. When nine in the second line changes, the hexagram takes on the image of the Cauldron. Therefore, the Duke presents offerings to the Son of Heaven. Nine in the fourth line breaks the foot of Zhen, overturning the Duke's food, so the petty person cannot bear the responsibility. The line statement for nine in the fourth line says: "Not being lame, there is no blame." Hui Dong explains: "Lame" refers to the body moving incorrectly. Nine in the fourth line is out of position and breaks the foot of Zhen, hence being lame. After it changes, it becomes correct, so there is no blame. Some versions of the text write "lame" as "Peng," which is a mistaken character due to the similarity of the phonetic component.

六五厥孚交如威如吉。注：孚，信也。發而孚二，故交如。乾稱威，發得位，故威如吉。上九自天右之吉無不利。注：謂乾也。右，助也。大有通比，坤為自，乾為天，兌為右，故自天右之。比坤為順，乾為信，天之所助者順，人之所助者信，履信思順，又以尚賢，故自天右之吉無不利。

The line statement for the fifth line: "Their sincerity is mutual, and they are majestic, thus it is auspicious." Hui Dong's own commentary says: "Sincerity" refers to trustworthiness. When the fifth line moves, it connects with the second line, thus mutual trust is established. The trigram Qian is associated with majesty and strictness; after movement, it occupies a proper position, thus it is majestic and auspicious. The line statement for the top line: "It is favored by heaven, thus there is no disadvantage." Hui Dong's own commentary says: Here, "heaven" refers to Qian. "Right" means assistance. The hexagram Dàyǒu is in mutual relationship with Bǐ. Kūn represents self, Qian represents heaven, Dui represents right, so it is said that assistance comes from heaven. In Bǐ, Kūn represents compliance, and Qian represents trust. The heaven favors those who are compliant, and the people favor those who are trustworthy. Practicing trustworthiness and having a compliant mind, and also honoring the virtuous, thus it is said that heaven favors it, and there is no disadvantage.

疏：「害謂」至「無咎」○此虞義也。虞云「四離火為惡人」，謂離九四為惡人，故害謂四。虞氏又謂比坤為害，蓋取義於四，取象於坤也。陰陽相應為交，初四敵應不相與，故無交害。虞據從旁通變以比初動震為交。

This passage of commentary explains the section from "harm refers to the fourth" to "difficulty then there is no blame." This is Yu Fan's interpretation. Yu Fan says "the fourth line is in the fire trigram and becomes a wicked person," meaning the nine in the fourth line of the trigram Li is considered a wicked person, so "harm" refers to the nine in the fourth line. Yu Fan also says that the trigram Bi's坤 (earth) is taken as harm, which is based on the meaning of the fourth line and the image of坤. Yin and Yang are called "interchange" when they correspond with each other; the first and fourth lines are both yang and are in opposition, so they cannot be close or harmonious, hence there is no harm of connection. Yu Fan explains the term "interchange" by referring to the change of the first line of the trigram Bi into Zhen (thunder) through the transformation of the trigram.

坤為害也。匪，非也。害始於四，非初之咎，故曰匪咎。艱，難也。虞以比初動成屯難，四變得位應初，故艱則無咎也。○「比坤」至「無咎」○此虞義也。虞彖傳注云：比初動成震，至二成兌，至三成乾，故云乾來積上。乾積坤上，為坤所載也。自內稱往，故往謂之五。二失位，故有咎。變之正應五，故有攸往無咎矣。

The line statement of the first line of the hexagram "Da You" says: "There is no mutual harm, it is not a fault, if it is difficult, then there is no fault." Hui Dong's commentary explains that the trigram坤 (Kun) has the image of harm, so it is said "harm." "Fēi" means "not." The harm comes from the fourth line, not from the first line itself, so the line statement says "not a fault." "Jiān" means hardship. Yu Fan uses the line of the first line of the hexagram "Bi" changing into the hexagram "Zun" to explain it—Zun is the image of difficulty. The first line changes to a proper position, and connects upward with the fourth line. It can maintain the correct path in hardship, so it says "if it is difficult, then there is no fault." The following commentary explains from "Bi Kun" to "no fault," using Yu Fan's explanation. Yu Fan's commentary on the "Tuan Zhuan" of "Da You" says: the first line of the hexagram "Bi" changes into Zhen, then to the second line becomes Dui, then to the third line becomes Qian, so it is said "Qian comes to accumulate above." Qian accumulates above Kun, which is the image of being carried by Kun. Going from the inner trigram to the outer trigram is called "going," so "going" refers to the fifth line. The second line is a yang in a yin position, losing its proper position, and originally should have a fault; but when it changes to a proper position and connects upward with the fifth line, the line statement says "there is no fault when going."

○「三公」至「弗克」○此虞義也。爻例三為三公，故云三公位也。五為天子，故天子謂五。四不正，故曰小人。鼎彖傳曰：大亨以養聖賢。三賢人，二變體鼎，養賢之象，故云公用亨于天子。僖二十四年春秋傳卜偃說此卦云：天子降心以逆公。五履信思順，又以尚賢，故有降心逆公之事。三應上，上為宗廟，天子亨諸侯必於祖廟也。虞注鼎九四云：四變震為足，二折入兌，故鼎折足覆公餗。是小人不克當天子之亨也。

According to Yu Fan's interpretation, the passage from "San Gong" to "Bu Ke" is explained. By the general principle of yao positions, the third yao corresponds to the position of "San Gong," so the commentary refers to the third yao as the position of San Gong. The fifth yao is the position of the Son of Heaven, so "tianzi" refers to nine five. Nine four is a yang line in a yin position, thus occupying an improper position, so it is called "xiaoren." The Commentary on the Judgment of the Hexagram Ding says, "Da Heng yi yang sheng xian xian"—the third yao represents a virtuous person, and the second yao changing produces the mutual structure of Ding, which is the image of nurturing virtuous people. Therefore, the line nine three of Da You says, "Gong yong heng yu tianzi," meaning the San Gong receive banquet honors at the Son of Heaven's court. In the twenty-fourth year of Duke Xiu's reign in the Spring and Autumn Annals, Bi Yan explained this hexagram, saying, "The Son of Heaven lowers his mind to welcome the Gong." Nine five practices sincerity, thinks with flexibility, and values virtuous people, so there is an event where the Son of Heaven lowers himself to welcome the marquises. Nine three corresponds to the top yao, the top yao represents the ancestral temple, and the Son of Heaven must hold banquets for feudal lords in the ancestral temple. Yu Fan's commentary on the line nine four of Ding says: if the fourth yao changes, it becomes Zhen, which represents the foot; the second yao changes into Dui, so there is the image of "ding zhe zu, fu gong tu"—this precisely means that a small person cannot bear the honor of the Son of Heaven's banquet. (Note: The text here quotes a sentence from the Commentary on the Judgment of Ding, and the original text seems to have a missing character.)

○「尩體」至「之誤」○此虞義也。說文曰：尩，跛曲脛也，從大，象偏曲之形。足尩故體行不正。四失位，體兌折震足，故足尩也。變而得正，故云匪其尩無咎。本今作彭，子夏作旁。乾寳云：彭，亨，驕滿貌。姚信云：彭，旁。是皆讀彭為旁。彭、尩音相近，故云字之誤。

From "尩体" to "之误," the explanation follows Yu Fan's interpretation. The "Shuowen Jiezi" says: "尩" refers to a person with a limp and bent shins, the character being composed of "大," which resembles the form of a person's body leaning and bending. When the foot is lame and twisted, the body's movement becomes unsteady. In "Dàyǒu" hexagram 94, the line is out of its proper position, located in the middle of the Dui trigram but breaking the Zhen trigram's foot, hence it is said "足尩" (a lame foot). When it changes to a correct position, it is said "匪其尩, 无咎" (not lame, no fault), no longer showing the image of lameness, thus no blame. The current transmitted text of the classic uses the character "彭," while the "Zixia Commentary on the Changes" uses "旁." Gan Bao said: "彭" should be read as "亨," meaning arrogance and self-satisfaction. Yao Xin said "彭" is the same as "旁." This shows that both of them read "彭" as "旁." Since "彭" and "尩" are phonetically similar, this is considered an error in the transmission of the character.

○「孚信」至「如吉」○此虞義也。四變坎為孚。孚，信也，釋詁文。二五失位，二變應五，五發而孚二，故交如也。乾陽剛武，故稱威。五變體乾發得位，故威如吉。荀子強國篇曰：威有三，有道德之威者，有暴察之威者，有狂妄之威者，此三威者不可不熟察也。呂刑曰：德威維畏。及此經威如之吉，皆道德之威也。

The explanation from "fu xin" to "ru ji" uses Yu Fan's interpretation. When the fourth line changes, it becomes Kan, which represents "fu," meaning sincerity. "Fu" refers to trustworthiness, as explained in the "Er Ya · Xigǔ." Both the second and fifth lines are out of their proper positions. The second line changes and responds to the fifth line above, while the fifth line moves and connects with the second line in sincerity, so the sixth line of "Dàyǒu" says "jiao ru," meaning mutual sincerity between upper and lower lines. Qian is yang, characterized by strength and vigor, so it is called "wei" (authority). When the fifth line changes, it takes the nature of Qian and moves in a proper position, hence it is said "wei ru, ji" (authority is like, auspicious). The "Xunzi · Qianguo" states that there are three types of authority: moral authority, authoritative authority, and reckless authority. These three types must be carefully distinguished. The "Shangshu · Lüxing" says "de wei wei wei," meaning that authority based on virtue is truly fearsome. Combined with the present text's "wei ru zhi ji," it discusses the authority of virtue.

○「謂乾」至「不利」○此虞義也。乾五之坤，故謂乾也。天之所助以下，上繋文。賢謂三。天道助順，人道助信。五履信思順，三亨于天子，故又以尚賢，宜為天之所右，故吉且和也。

The explanation from "Wèi Qián" to "Bù lì" is based on Yu Fan's interpretation. The fifth line of Qian moves to the position of Kun, hence the text says "Wèi Qián." The following sentences from "Tiān zhī suǒ zhù" are taken from the "Xí Cí Shàng Pian." "Xián" refers to the ninth line in the third position. The way of heaven assists the gentle, while the way of humanity assists the sincere: the ninth line in the fifth position practices sincerity and thinks gently, and the ninth line in the third position is honored and favored at the Son of Heaven's court, which is valuing the virtuous. Therefore, the upper ninth line of Dà Yǒu attains good fortune and returns to harmony.

嗛亨。注：乾上九來之坤。嗛，謙也。上九亢龍，盈不可久，虧之坤三，故為嗛。天道下濟，故亨。虞氏曰：彭城蔡景君說剝上來之三。君子有終。注：君子謂三。艮終萬物，故君子有終。

The text says: The "Qian" hexagram is smooth and unimpeded. Hui Dong's own commentary states: This hexagram is formed when the top line of the Qian hexagram moves down to the third line of the Kun hexagram. "Qian" means humility. The top line is the dragon that has reached its peak of exaltation, its fullness cannot last, so it reduces itself and moves down to the third line of the Kun hexagram, thus forming the "Qian" hexagram. The heavenly way descends to assist all things, hence it is smooth and unimpeded. Yu Fan says: The view of Cai Jingjun from Pengcheng is that the top line of the "Bo" hexagram moves down to the third line. The text also says: The gentleman has a conclusion. Hui Dong's own commentary states: "The gentleman" refers to the third line; Gen can complete all things, hence the gentleman has both a beginning and an end.

疏：「乾上」至「之三」○乾上九來之坤，虞義也。用九之義，乾上九當之坤三。嗛，謙也，子夏義也。卦名嗛者，正以上九一爻亢極失位，天道盈而不溢，虧之坤三，致恭以存其位，故以嗛名卦。盈者嗛之反，上之三盈為嗛，在人為謙，故曰嗛，謙也。

Hui Dong's commentary explains from "Qian Upper" to "to the Third Line" that the Upper Nine of Qian comes to occupy the position of Kun, according to Yu Fan's view. According to the meaning of "Use of All Nines," the Upper Nine of Qian should descend to the Third Line of Kun. "Xian is humility," as stated in Zixia's Commentary on the Changes. This hexagram is named "Xian" precisely because the Upper Nine is at the extreme and out of place; although the heavenly way is full, it does not overflow, so it reduces the Upper Line and brings it down to the Third Line, using respectful humility to maintain its position. Therefore, "Xian" is used as the name of the hexagram. "Ying" is the opposite of "Xian": bringing the Upper Line down to the Third Line reduces the fullness to "Xian," which in human affairs is humility, hence "Xian, humility."

天道下濟，故亨，虞義也。乾為天道，來之坤，故下濟。以乾通坤，故亨。蔡景君傳易先師，景君言剝上來之三。剝之上九即乾也，以消息言之，故云剝上來之三。案虞論之卦無剝、復、夬、遘之例，景君之說，虞所不用也。○「君子」至「有終」○三於三才為人道，故君子謂三。說卦曰：終萬物始萬物者莫盛乎艮。三體艮，故艮終萬物。三秉勞謙，終當升五，故君子有終也。

" Heaven's way descends to nourish, thus achieving smoothness and communication " is also Yu Fan's view: Qian represents the way of Heaven, which descends to occupy the position of Kun, hence called "descending to nourish"; by allowing the energy of Qian to permeate the body of Kun, smoothness and communication are achieved. Cai Jingjun was a master who transmitted the Yi, and he said that the upper line of the Bao hexagram comes to occupy the third line—the upper nine of Bao is originally the Qian line. From the perspective of the twelve message hexagrams, therefore, it is referred to as "Bao's upper nine coming to the third line." However, examining Yu Fan's theory of hexagram transformation, he did not adopt the pattern of taking Bao, Fu, Guai, and Gou as sources. This indicates that Yu Fan did not follow Cai Jingjun's approach. The following explanation from "Ji" to "having a final outcome" refers to the annotation: the third line belongs to the human aspect among the three categories of heaven, earth, and humanity, so "Ji" refers to the nine in the third line. The "Say Hexagram" states: nothing surpasses Gen in completing and beginning all things. Since the nine in the third line is in the body of Gen, it is said that Gen completes all things. The nine in the third line upholds the virtue of diligence and humility, eventually ascending to the fifth line, hence it is said "Ji has a final outcome."

初六嗛嗛君子，用涉大川，吉。注：變之正在下，故嗛嗛。君子謂陽三，體坎為大川，歴三應四，故用涉大川吉。六二鳴嗛，貞吉。注：三體震為善鳴，故鳴嗛。三居五，二正應之，故貞吉。九三勞嗛君子有終，吉。注：體坎為勞，故曰勞嗛。嗛尊而光，卑而不可踰，君子之終故吉也。

The first line, "Six at the beginning, the gentleman who is humble and humble again, uses this virtue to cross a great river, auspicious." Hui Dong's commentary says: "Six at the beginning is out of position, but after changing it becomes correct yet still remains at the lowest position, so it is called 'tongtong' (humble and humble again)." "Gentleman" refers to the Yang line nine in the third position; the mutual structure forms Kan, which represents a great river; passing through the third line and corresponding with nine in the fourth line, it is said "using this virtue to cross a great river, auspicious." The second line, "Six in the second, a gentle call, maintaining correctness brings auspiciousness." Commentary: "Nine in the third is in the structure of Zhen, which represents a good call, so it is said 'tong zhen' (gentle call)." Nine in the third is above the fifth line, and six in the second corresponds with it, so "maintaining correctness brings auspiciousness." The third line, "The gentleman who is diligent and humble has a beginning and an end, auspicious." Commentary: "Nine in the third is in the structure of Kan, which represents labor, so it is said 'lao tong' (diligent and humble)." The virtue of humility is more evident when in a high position and more shining when in a low position, and no one can surpass it, which is the gentleman's good end, so it is auspicious."

六四無不利，撝嗛。注：撝，舉也。四得位處正，家性為嗛，故無不利。陰欲撝三使上居五，故曰撝嗛。六五不富以其鄰，利用侵伐，無不利。注：鄰謂四上，自四以上乘陽失實，故皆不富。五虛無君，利三來侵伐，無敢不利之者。上六鳴嗛，利用行師征邑國。注：應在震，故鳴嗛。體師象，震為行，坤為邑國。五之正，已得從征，故利用行師征邑國。

The fourth line, six, has no disadvantage, it lifts up the virtue of humility. Hui Dong's commentary says, "To lift up" means to promote. The fourth line, being a yin in a yin position, is in a proper place and upright, its nature as the trigram of humility, thus it has no disadvantage. All the yin lines want to lift up the nine three, so that it may ascend to the fifth line, hence it is said "to lift up and be humble." The fifth line, though not rich itself, can receive assistance from the neighboring lines, it is favorable for military campaigns, and has no disadvantage. Self-commentary: "Neighboring" refers to the fourth and sixth lines; from the fourth line upwards, they all ride over the yang lines and lose their actuality, hence they are called "not rich." The fifth line is empty and lacks a ruler, it is favorable for the nine three to come and attack, no one dares to be against it, thus it is not disadvantageous. The sixth line at the top, it is a call of humility, it is favorable for military campaigns against the state. Self-commentary: The sixth line responds to the trigram of zhen, hence it is said "a call of humility"; within the hexagram there is the image of the trigram of military, zhen represents action, kun represents the state; after the nine three ascends to the fifth line and is upright, the sixth line may then follow to campaign, hence it is said "favorable for military campaigns against the state."

疏：「變之」至「川吉」○初失位，故變之正。荀云：初最在下為嗛。上之三嗛也，初之正而在下又嗛焉，故曰嗛嗛。初正陽位，故曰君子。坎為大川，歴三應四，故利涉大川吉也。○「三體」至「貞吉」○說卦曰：震為善鳴。夏小正曰：雉震呴。傳曰：震也者，鳴也；呴也者，鼓其翼也。是震為鳴也。卦凡言嗛者皆謂陽居下位，二以陰承陽，蒙三之義，故曰鳴嗛，此姚信義也。三上居五，二正應之，中心相得，故貞吉也。

Hui Dong's commentary from "Change" to "Zhen Ji" explains: The first line is out of its proper position, so it needs to change to achieve correctness. Xun Shuang said: The first line is at the very bottom, which itself is a form of humility; when the top line moves down to the third line, it is also humble. If the first line changes to a correct position and remains at the bottom, it is humility on top of humility, hence called "Qian Qian." The first position is originally a yang position, and achieving correctness means it is yang, so it is called "junzi." Kan represents a great river, and passing through the third line corresponds with the ninth in the fourth line, so it says "favorable to cross the great river, auspicious." The following commentary from "San Ti" to "Zhen Ji": The "Say of the Hexagrams" says Zhen represents good sound. The "Summer Small Correct" says "the pheasant Zhen Xiu," and the commentary explains: "Zhen" means calling, "Xiu" means flapping the wings. This shows that Zhen takes the image of calling. In this hexagram, whenever "Qian" is mentioned, it refers to a yang line in the lower position. The sixth in the second line, being a yin line, supports the yang line, taking the meaning of being under the nine in the third line, hence saying "Ming Qian," which is Yao Xin's explanation. The nine in the third line is above the fifth line, and the sixth in the second line corresponds with it, so they are in harmony, thus maintaining correctness and achieving auspiciousness.

○「體坎」至「吉也」○說卦曰：勞乎坎。三體坎，故曰勞嗛，此荀義也。成卦之義在於九三，彖辭君子有終，正指三也。傳言嗛尊而光，卑而不可踰，正謂三上升五，君子之終故吉也。○「撝舉」至「撝嗛」○此荀義也。撝以手舉，亦從手，故云撝，舉也。太玄八十一家各有剛柔之性，故稱家性，六十四卦亦然。以六居四，故得位處正而在嗛家，家性為嗛，故無不利也。眾陰皆欲三居五，而撝之者四，故曰撝嗛。

The explanation begins from "Body is Kan" to "It is auspicious": The "Commentary on the Changes" says "Toil in Kan," and since the third line is in the body of Kan, it is said "Toil and restraint." This is the interpretation of Xun Shuang. The key to the formation of the hexagram lies in the third line, and the hexagram statement "The gentleman has a good ending" refers precisely to the third line. The "Commentary on the Judgment" discusses the virtue of humility, which is dignified and radiant when in a high position, and cannot be surpassed when in a low position. This is precisely referring to the third line ascending to the fifth line, which is the gentleman's good ending, hence it is auspicious. The following explanation from "Huiju" to "Huiqian" uses Xun Shuang's interpretation: "Hui" means to lift up with the hand, as the character contains the radical for hand, so it is interpreted as "to lift up." Yang Xiong's "Great Ultimate" states that the eighty-one families each have a yin and yang nature, so they are called "family nature." The sixty-four hexagrams are also like this. The fourth line is a yin line in the fourth position, thus it is in the right position and in the correct place, being in the family of Humility, whose family nature is humility, hence there is no disadvantage. All the yin lines desire for the third line to ascend to the fifth line, and the one that actually exerts effort to lift it up is the fourth line, hence it is said "Huiqian."

○「鄰謂」至「之者」○此荀義也。四上為五之鄰，故鄰謂四上。自四以上皆乘三陽，故曰乘陽。泰六四曰：偏偏不富，皆失實也。故知不富為失實。五離爻，離為甲冑，為戈兵，故云侵伐。五虛無君，三來侵伐坤之邑國，眾陰同志承陽，故云無敢不利之者。坤為用也。○「應在」至「邑國」○此虞義也。上應三，三體震，故曰鳴嗛。二至上有師象，師二居五，與嗛三同義。三來之五，上得從征，故利用行師征邑國也。

The explanation from "Neighboring" to "those who are" follows Xun Shuang's interpretation: six four and upper six are close neighbors of six five, so "neighboring" refers to four and upper. From the fourth line upwards, they are riding over nine three, a yang line, so it is said "riding over yang." In the hexagram Tai, six four says "not rich, all is empty," which indicates "not rich" means losing the real substance. The fifth line belongs to the line of li, which represents armor and weapons, so it is said "invasion and military campaign." The fifth line is empty and lacks a ruler, so nine three comes to conquer the country represented by kun. All the yin lines unite to support the yang line, so no one dares to be disobedient; kun also represents "use." The explanation from "should correspond" to "country" follows Yu Fan's interpretation: upper six corresponds to nine three below, and nine three is in the body of zhen, so it is said "calling out." Lines two to upper form the image of the hexagram Shi, which represents military. In the hexagram Shi, nine two is on the fifth line, which is the same as nine three in the hexagram Xian; nine three comes to occupy the fifth line, allowing upper six to follow and go to war, so it is said "favorable for using troops to conquer the country."

豫利建侯行師。注：復初之四，與小畜旁通。豫，樂也。震為諸侯，初至五體比象，四利復初，故利建侯。三至上體師象，故行師。疏：此虞鄭義也。一陰五陽、一陽五陰之卦皆自乾坤來，師、嗛、大有、同人是也。此卦復四之初，乃從繋辭兩象易之例，非乾坤往來也。

The hexagram "Yu" is favorable for establishing feudal lords and employing troops. Hui Dong's own commentary states: this hexagram originates from the first line of the hexagram "Fu" moving to the fourth line, and it corresponds with the hexagram "Xiao Xu" through mutual opposition. "Yu" means joy. Zhen represents feudal lords; from the first to the fifth lines, there is an image of the hexagram "Bi", hence "favorable for establishing feudal lords". From the third to the upper lines, there is an image of the hexagram "Shi", hence "military campaign". Hui Dong's detailed explanation states: this is the view of Yu Fan and Zheng Xuan. A hexagram with one yin and five yang lines, or one yang and five yin lines, originally comes from the hexagrams Qian and Kun. The hexagrams "Shi", "Qian", "Da You", and "Tong Ren" are like this. However, this hexagram comes from the exchange of the fourth line and the first line of the hexagram "Fu", following the example of "Lian Ci Zhuan" which refers to "two images exchange". It is not derived from the mutual movement of Qian and Kun.

晉語，司空季子解此經云：豫，樂也。故太玄準之以樂。鄭氏謂喜豫悅樂是也。卦之取義於豫者有三焉：漢書五行志云，雷以二月出，其卦曰豫，言萬物隨雷出地皆逸豫，一也；取象制樂，樂者，樂也，薦之神祗祖考，與天地同和，二也；震上坤下，母老子強，居樂出威，三也。故曰豫，樂也。

The *Guoyu* *Jin Yu* records that Si Kong Ji Zi explained this passage, saying: "Yu" means joy. Therefore, Yang Xiong's *Tai Xuan* uses "joy" to correspond with it, and Zheng Xuan's statement "xi yu yue le" also expresses the same meaning. This hexagram derives its meaning from "Yu" in three layers: The *Hanshu* *Wuxing Zhi* states that thunder emerges from the earth in the second lunar month, and its hexagram is *Yu*, meaning that all things follow the emergence of thunder from the earth, without any unease or joy, which is the first layer; taking the image of thunder emerging from the earth and creating music, "le" means joy, and it is used to present to the gods and ancestors, harmonizing with heaven and earth, which is the second layer; with Zhen on top and Kun below, it is like a mother who is old and a son who is strong, living in comfort and displaying power, which is the third layer. Therefore, it is said, "Yu, le also."

震為諸侯。初至五體比，象比建萬國親諸侯。二欲四復初，初為建，故利建侯。卦體本坤，四之初，坤象半見，故體師象，利行師也。虞注晉上九曰：動體師象。例與此同。半象之說，易例詳矣。

The Trigram Zhen represents the feudal lords. From the first to the fifth lines, the interacting lines form the hexagram Bi. Taking the meaning from the Image Commentary of Bi, "the former kings established myriad states and were close to the feudal lords," the line Nine in the Second expresses a hope that Nine in the Fourth returns to the first position. The first position represents "establishing," so it says "favorable for establishing feudal lords." The hexagram originates from Kun, and when the fourth line moves down to the first line, only half of the Kun image is visible, thus resembling the hexagram Shi. Therefore, it is favorable for military action. Yu Fan's commentary on the line Upper Nine of Jin says, "the moving body resembles the image of Shi," following the same pattern. This concept of "half image" has been thoroughly discussed in the examples of the Book of Changes.

初六鳴豫，凶。注：應震善鳴，失位，故鳴豫凶。六二介于石，不終日，貞吉。注：介，纖也。與四為艮，艮為石，故介于石。應在五，終變成離，離為日。二得位，欲四急復初，已得休之，故不終日貞吉。六三盱豫悔，遲有悔。注：盱，睢盱，視上而不正，故有悔。變之正，遲則有悔也。

The text says: Initial Six, calling out and indulging in pleasures, resulting in misfortune. Hui Dong's commentary: Initial Six corresponds to the Zhen trigram, which is associated with thunder and is good at making sounds. However, Initial Six is out of its proper position, hence "calling out in indulgence leads to misfortune." The text says: Six in the Second, firm as a stone, without waiting for a full day, it acts in accordance with the right path and attains good fortune. Commentary: "Firm" refers to something subtle. Six in the Second forms the Gen trigram with Nine in the Fourth, and Gen represents a stone, hence "firm as a stone." It corresponds below to the Fifth Line, which eventually transforms into Li, representing the sun. Six in the Second is in its proper position, and hopes that Nine in the Fourth will return to its initial position quickly, thus itself attaining beauty, hence "without waiting for a full day, uprightness brings good fortune." The text says: Six in the Third, looking up with wide eyes in pursuit of pleasure, resulting in regret; hesitating without change, still resulting in regret. Commentary: "Looking up" means opening one's eyes and looking upward. Looking upward to those above while having improper intentions leads to regret; if it transforms into the correct position, there is no regret, but if it hesitates and does not change, there is still regret.

九四由豫，大有得，勿疑，朋盍戠。注：由，自也。大有得，得群陰也。坎為疑，據有五陰，坤以眾順，故勿疑。小畜兌為朋，坤為盍。盍，藂合也。坎為藂，坤為眾，眾陰並應，故朋盍戠。戠，舊讀作撍，作宗也。

The text says: Nine in the Fourth, people follow him and gain happiness, achieving great gains, without doubt, friends gather together. Hui Dong's commentary states: "By" means self or from. "Great gain" refers to obtaining the five yin lines. Kan represents doubt, and Nine in the Fourth holds five yin lines. The earth (Kun) follows with its multitude and gentleness, so it says "do not doubt." The related hexagram of "Small Accumulation" includes Dui, which represents friends; Kun represents "he," meaning gathering. "He" signifies gathering, Kan represents gathering together, and Kun represents multitude. The many yin lines all respond together, hence "friends gather together." The character "戠" was traditionally read as "wu" or "zong."

六五貞疾，恆不死。注：恆，常也。坎為疾，應在坤，坤為死。震為反生，位在震中，與坤體絶，故貞疾恆不死也。上六冥豫成，有渝，無咎。注：冥讀為瞑，應在三，坤為冥冥。豫，瀆也。渝，變也。三失位無應多凶，變乃得正，體艮成，故成有渝無咎。

The text says: Six in the Fifth, maintains correctness but has illness, lasts for a long time yet does not reach death. Hui Dong's commentary: "Heng" means long. Kan represents illness, and Six in the Fifth corresponds below to the Earth trigram, which represents death; Zhen indicates a reversal leading to life. Six in the Fifth is located within the Zhen trigram, separated from the Earth trigram, so it is said "Zhen Ji, Heng Bu Si." The text says: Six at the Top, becomes immersed in indulgence and forms habits. If there is a change, there will be no fault. Commentary: "Ming" is read as "Ming," and Six at the Top corresponds below to Nine in the Third. The Earth trigram represents darkness and obscurity. Excessive indulgence leads to debauchery. "Yu" means change. Nine in the Third is out of position, has no correspondence, and is full of misfortune. Only through movement does it achieve the correct position, forming the Gen trigram, so it is said "Cheng You Yu, Wu Jiu."

疏：「應震」至「豫凶」○此虞義也。夏小正曰：震也者，鳴也。四體震，震為善鳴，初獨應四，意得而鳴，失位不當，故凶也。○「介纖」至「貞吉」○此虞義也。繫上曰：憂悔吝者存乎介。謂纖介也。介謂初，石謂四。二在艮體，艮為石，故介于石。二應小畜，五伏陽，故應在五。豫體震，震特變，故終變成離，離為日。二以陰居陰，故得位。四復初體復，復六二曰：休復吉。欲四復初，故已得休之也。

Hui Dong's commentary from "Should Respond to Zhen" to "Yù is凶" follows Yu Fan's interpretation: The "Summer Small Correct" tradition says "Zhen" refers to the sound of calling. The Nine in the Fourth position is in the body of Zhen, which represents the ability to call. The initial Six is alone in correspondence with the Nine in the Fourth, thus expressing joy through calling; but because it is out of its proper position, it results in misfortune. The following commentary from "Intermediate and Fine" to "Zhen is吉利" also follows Yu Fan's view: The "Attached Words Upper Transmission" says "those who are anxious and regretful are in the intermediate and fine," referring to the subtle beginning. "Intermediate and fine" refers to the initial Six, and "stone" refers to the Nine in the Fourth. The Six in the Second is in the body of Gen, which represents stone, so it is said "intermediate and fine between stones." The Six in the Second corresponds with the "Small Accumulation" hexagram, which has a Yang line hidden at the fifth line, so it is said "should correspond with the fifth." The hexagram "Yù" has the body of Zhen, which moves alone, thus ultimately transforming into Li, which represents the sun. The Six in the Second holds a Yin line in a Yin position, so it is in the proper place. The Nine in the Fourth returning to the initial position forms the body of "Fu," and the second line of "Fu" says "restoration,吉利." The Six in the Second hopes for the Nine in the Fourth to return to the initial position, thus achieving a state of beauty and restoration.

二得位得中，上交不諂，下交不瀆。欲四復初，是不諂也；已得休之，是不瀆也。二五無應，四為卦主，故發其義於此爻也。○「盱睢」至「悔也」○向秀注云：盱，睢盱，小人喜悅佞媚之貌。說文曰：盱，張目也；睢，仰目也。應在上，三張目仰視，視上之顏色為佞媚，所謂上交諂也。三位不正，故有是象。變之正則無悔，下經所云成有渝無咎是也。

Six in the Second has both a proper position and a central position. It does not flatter when interacting above and does not treat those below with contempt. It hopes that Nine in the Fourth will return to its original position, which is not flattery. It thus attains beauty and harmony, which is not treating others with contempt. Originally, Two and Five have no correspondence, but Nine in the Fourth is the main element of the hexagram, so this meaning is applied to the line of Six in the Second. The following explanation starts from 'Xu Su' to 'regret': Xu Xiu's commentary says 'Xu' is the same as 'Su Xu', which is the expression of a petty person who is pleased and flatters. The 'Shuo Wen Jie Zi' says: 'Xu' means to open the eyes, and 'Su' means to look up. Six in the Third corresponds with the top line, it opens its eyes and looks up, observing the expression of the superior to flatter, which is what the 'Xi Ci Zhuan' refers to as 'flattery above'. Six in the Third is in an improper position, so this image appears; if it changes to a proper position, there is no regret. The line statement of Upper Six says 'the result is changed, but there is no blame', which is exactly this meaning.

爻之失位猶人之有過，過以速改為善，故四不終日貞吉，三遲有悔。遲速之間，吉凶判焉。孔子曰：不善不能改，是吾憂也。○「由自」至「宗也」○此虞義也。由，自也，釋詁文。卦唯一陽，五陰皆為陽所得，故云大有得，得群陰也。坎為心，為加憂，故為疑也。乾九四文言曰：或之者，疑之也。豫四失位與乾四同，故云疑。然一陽據五陰，坤以眾而順從，其志得行，故勿疑也。

The misplacement of a yao is like a person having a fault; it is good to correct the fault quickly. Therefore, the yao in the second position can maintain correctness and gain good fortune without waiting for a whole day, while the yao in the third position hesitates and leaves regret. Between delay and promptness, good and bad fortune are thus divided. Confucius said: having a fault but being unable to correct it is what I worry about. The following explanation from "by self" to "the standard," uses Yu Fan's interpretation: "by" is interpreted as "self," derived from the "Er Ya · Shi Gu." The entire hexagram has only one yang yao, and the five yin yao are all obtained by this yang yao, so it is said "great gain, gaining the group of yin." Kan represents the heart and added worry, so it is taken as "doubt." The "Wenyan" of "Qian" nine in the fourth position says "or is the same as doubt," and the misplacement of nine in the fourth position in "Yu" is the same as that in "Qian" nine in the fourth position, so it is said "doubt." However, one yang yao holds five yin yao, and Kun, with its multitude, is obedient, so its will can be carried out, hence "do not doubt."

小畜兌為朋者，據旁通兌兩口相對，有似朋友講習之象，故曰朋。盍與闔同，闔戶謂之坤，故坤為盍。釋詁云：盍，合也。九家說卦曰：坎為藂棘，故為藂。坤為合，故曰戠。藂，合也；戠猶植也。鄭氏禹貢曰：厥土赤戠墳。今本作埴。考工記：用土為瓦謂之摶埴之工。

The commentary says that in the hexagram "Xiao Xu" (Small Accumulation), the trigram Dui (Lake) is interpreted as "peng" (friendship), because the hexagram "Xiao Xu" contains the trigram Dui. Dui represents the mouth, and two mouths facing each other resemble the image of friends discussing and learning from each other, hence the term "peng." "He" and "he" are considered synonymous. The "Xiyi Zhuan" states, "He du means Kun," so Kun is taken as "he." The "Eya · Xigǔ" says that "he" means "to combine." The "Jiujia Yi" mentions in its lost diagram of the trigrams that Kan (Water) is represented as a thicket of brambles, so Kan is taken as "cong"; Kun is "he," so it is called "zhi." "Cong" means gathering together, and "zhi" is similar to "zhi," meaning clay. Zheng Xuan's commentary on the "Shangshu · Yugu" writes "ju tu chi zhi fen," but the transmitted text reads "zhi." The "Zhou Li · Kaogong Ji" states that the craftsman who makes pottery from clay is called "tuan zhi gong."

弓人云：凡暱之類不能方先。鄭云：故書暱作樴。杜子春云：樴讀為不義不暱之暱，或為。。黏也。鄭氏謂樴脂膏敗之，亦黏也。說文引春秋傳曰：不義不。。猶暱也。故先鄭讀膱為暱。若然，樴讀為戠，讀為埴，易作戠，書作埴，考工作樴，訓為。字異而音義皆同。

The *Kao Gong Ji · Gong Ren* says, "All kinds of glue cannot be square in front." Zheng Xuan says: therefore the character "昵" in the original text is written as "樴." Du Zichun says: "樴" should be read as "昵" in the *Zuo Zhuan* phrase "not right and not close," and there is also a case where it is written as a different character (the original text here is missing one character). The meaning is all about stickiness. Zheng Xuan thinks "樴" refers to the state of decayed fat, and also implies stickiness. The *Shuo Wen Jie Zi* cites the *Chun Qiu Zhuan* "not right and not something" (the original text here also is missing one character), which is the same as "昵," so the earlier Zheng Zhong read "膱" as "昵." According to this, "樴" should be read as "戠," and the missing character should be read as "埴": in the *Yi Jing* it is written as "戠," in the *Shang Shu* as "埴," and in the *Kao Gong Ji* as "樴," with the same meaning of explanation (the original text here is missing another character); although the characters are different, their pronunciation and meaning are entirely the same.

易為王弼所亂，都無戠字。說文戠字下缺，鄭氏古文尚書又亡，考工故書偏傍有異，故戠字之義學者莫能詳焉。以土合水為培，謂之摶埴。坤為土，坎為水，一陽倡而眾陰應，若水土之相黏著，故云朋盍戠。京房作撍，荀氏作宗，故云舊讀作撍、作宗。王弼從京氏之本又訛為簪，後人不識字，訓為固冠之簪。爻辭作於殷末，已有秦漢之制，異乎吾所聞也。

The text of the Zhou Changes has been altered by Wang Bi, and the通行 version no longer contains the character 「戠」. The explanation under the character 「戠」 in Shuowen Jiezi is incomplete, and Zheng Xuan's commentary on the ancient text Shangshu is lost. The variant forms of the character in the text of Kao Gong Ji also differ, so scholars cannot clearly understand the meaning of 「戠」. Mixing soil with water to form clay is called 「抟埴」. The hexagram Kun represents earth, and the hexagram Kan represents water. A single yang line initiates and many yin lines respond, just like earth and water sticking together, so it is said 「朋盍戠」. Jing Fang's version of this character is written as 「撍」, and Xun Shuang's version is written as 「宗」, so the commentary says the old reading was 「撍」 or 「宗」. Wang Bi followed Jing Fang's version but mistakenly changed it to 「簪」. Later people did not recognize this character, so they interpreted it as a hairpin used to fix the hat. One must know that the line statements were composed during the late Shang dynasty. If interpreted in this way, the line statements from the late Shang dynasty would already contain the hat customs of the Qin and Han dynasties, which contradicts what I have heard about ancient customs.

○「恆常」至「死也」○此虞義也。恆，常也，釋詁文。坎為多眚，為心病，故為疾。下體坤，故應在坤。月滅藏於癸為既死魄，故為死。震為反生，說卦文。一陽在下，故曰反生。五體震，故位在震中。坤體在下，故與坤體絶。震三日生魄，又於四正為春，春生於左，故貞疾恆不死也。

The explanation from "constant" to "death" follows Yu Fan's interpretation: "Constant" is interpreted as "constant," derived from the "Er Ya · Xigǔ." Kan represents many calamities and heart disease, so it is taken as an image of illness. The lower trigram is Kun, so it is said "it corresponds to Kun." According to the Najia stem assignment, Kun is assigned the stem Gui. The moon wanes and hides in Gui, which is called "the moon has already died," so Kun represents death. Zhen represents reversal of life, as mentioned in the "Shu Guan Zhuan": a yang line appears at the very bottom, so it is called "reversal of life." The sixth line in the fifth position is within the Zhen trigram, so it is said to be in the middle of the Zhen trigram; the Kun trigram is below, so it is separated from the Kun trigram. The moon reaches the stem position of Zhen, which is Geng, on the third day of the month, and regains its light, so Zhen is associated with the beginning of the month. Zhen is also the trigram of spring, and the spring energy arises from the east and rotates to the left, so it is said "the illness is constant, and it does not die."

○「冥讀」至「無咎」○瞑，古眠字。說文冥從冖，故讀為瞑。說文曰：翕目曰瞑。知瞑即今之眠也。應在三，坤為冥，虞義也。釋言曰：晦，冥也。坤三十日，故為晦也。說文冥從日從六，冖聲，日數十，十六日而月始虧幽也。納甲之義，退辛消艮入坤，故坤為冥。

From "ming du" to "wu jiao": "Ming" is an ancient form of "mian." The "Shuo Wen Jie Zi" says "ming" is composed of "mi" meaning to cover, so it can be read as "ming"; the "Shuo Wen" also says that closing the upper eyelids is called "ming," indicating that "ming" is the same as the modern "mian." The sixth line above corresponds to the third line, and the earth element represents the dark and hidden, according to Yu Fan's interpretation. The "Er Ya · Xie Yan" says "hui" is the same as "ming." The earth element corresponds to the end of the lunar month, which is called "hui." The "Shuo Wen" explains that "ming" is composed of the sun, the number six, and the sound "mi": the sun's cycle is ten days, adding six gives sixteen days, when the moon begins to wane and turns dark. According to the principles of Najia, the moon retreats from the wind element (Xun) associated with Xin, fades in the mountain element (Gen), and finally enters the earth element (Kun), so the earth element represents darkness.

上應在三，冥豫極樂，是下交瀆也。渝變也以下皆虞義也。渝變，釋言文。三失位，兩陰無應，又多凶，故云失位無應多凶。三變之正，下體成艮，艮，萬物之所成，終而所成始，故云變乃得正，體艮成也。三之正，上交不諂，下交不瀆，故得無咎也。

The sixth line at the top corresponds with the third line, which is in darkness and indulgence, reaching the peak of pleasure. This is exactly what the "Xiyi Zhuan" (Commentary on the Hexagrams) refers to as "xiao jiao du" — downward connection is careless and disrespectful. From "yu, bian ye" onwards, these are Yu Fan's views: "yu" is interpreted as "change," originating from the "Eya · Shiyán" (Explanation of Words). The third line is out of position, and it shares the same yao (line) as the sixth line at the top, both being yin lines without proper correspondence. The third line is also a position prone to misfortune, so it is said "shi wei wu ying duo xiong." When the third line changes to become correct, the lower trigram becomes Gen (Mountain). Gen represents the completion of all things; it signifies the end of one phase and the beginning of another, so it is said that through change, the correct position is achieved and the trigram Gen is formed. After the third line attains the correct position, it does not flatter above and does not treat below with disrespect, thus avoiding mistakes.