The卦 is "Following" (随卦), belonging to the Zhen (震) palace and a returning soul卦. It is the message卦 for the second lunar month.

隨元亨利貞無咎。注：否上之初，二繫初，三繫四，上繫五，陰隨陽，故名隨。三四易位成既濟，故元亨利貞無咎。疏：卦自否來，從三陽三陰之例，否上爻之坤初。卦名隨者，爻辭六二係小子，小子謂初，是二繫初也；六三係丈夫，丈夫謂四，是三繫四也；上六拘係之，乃從維之，乾鑿度謂上六慾待九五拘係之、維持之，是上繫五也。

The hexagram "Following" is greatly smooth and favorable for maintaining the correct path, with no fault. Hui Dong's own commentary says: This hexagram is formed by moving the top line of the hexagram "Non-communication" down to the first position. The line six two is connected to the line nine at the beginning, the line six three is connected to the line nine four, and the line six at the top is connected to the line nine five. All these are yin lines following yang lines, hence the name "Following." When the lines three and four exchange positions, it becomes the hexagram "Completion." Therefore, it says "greatly smooth, favorable for maintaining the correct path, with no fault." Hui Dong's detailed explanation says: This hexagram comes from "Non-communication," following the common pattern of a hexagram with three yang lines and three yin lines. It is formed by moving the top line of "Non-communication" down to the first position of the hexagram "Earth." The reason for naming it "Following" lies in the line statements: the line six two says "connected to a young man," referring to the line nine at the beginning, which is the second line connected to the first; the line six three says "connected to a great man," referring to the line nine four, which is the third line connected to the fourth; the line six at the top says "bound, then followed and maintained," according to the "Dazao Du," the line six at the top is waiting to be bound and maintained by the line nine five, which is the top line connected to the fifth.

三陰繫於三陽，虞氏謂隨家陰隨陽，故名隨。太玄準為從，其辭曰：日嬪月隨。亦陰隨陽也。陰繫陽猶婦繫夫。曲禮曰：大夫曰孺人。鄭彼注云：孺之言屬，言其繋屬人也。又曰：女子許嫁纓。亦謂婦人質弱不能自固，必有繋屬，故許嫁時繋纓也。故鄭注內則云：婦人有纓，示繋屬也。

Three yin lines are each associated with three yang lines. Yu Fan therefore said that the meaning of the hexagram "Following" is that yin follows yang. Hence the hexagram is named "Following." Yang Xiong's "Ta Xuan" uses "from" as the first element to correspond with it. The text says, "the sun is the queen and the moon follows," which also refers to yin following yang. Yin being attached to yang is like a woman being attached to her husband. The "Qu Li" in the "Book of Rites" says that the wife of a gentleman is called "ru ren." Zheng Xuan's commentary says: "Ru" means "attached," meaning she is attached to someone. The "Qu Li" also says that a woman who is to be married ties on a ribbon, which is also because women are physically weak and cannot stand on their own, so they must be attached to something. Therefore, Zheng Xuan commented on the "Ne Ze" in the "Book of Rites" that women wearing ribbons signify being attached to something.

杜預釋例曰：婦人無外於禮，當繋夫之諡以明所屬。皆是婦繋夫之事，故初九、九四、九五比之小子丈夫也。隨家陰隨陽，夫婦之道，故九五孚于嘉吉。傳曰：君子以嚮晦入宴息。夫婦之道而以既濟言者，夫婦者君臣父子之本，正家而天下定，故中庸曰：君子之道造端乎夫婦，及其至也，察乎天地。是言既濟之事也。

Du Yu's "Commentary on the Spring and Autumn Annals" says: Women, according to ritual, have no independent status outside the family, and should be associated with their husband's posthumous title to indicate their belonging. These are all examples of women being connected to their husbands, so the line statements compare the initial nine, the fourth nine, and the fifth nine to "younger son" and "husband." The principle of the "Following" hexagram is that the yin follows the yang, which is precisely the way of husband and wife, so the fifth nine says "faithful to the good, auspicious." The "Image Commentary" says "the gentleman follows the darkness and retires to rest." The discussion of the way of husband and wife is concluded with the "Already Completed" hexagram because husband and wife are the fundamental relationship of ruler and subject, father and son. When the family is properly ordered, the world is at peace. Therefore, the "Middle Way" says: The gentleman's way begins with husband and wife, and when extended to its extreme, it becomes clear to heaven and earth. This is precisely what the "Already Completed" hexagram represents.

初九官有渝貞吉出門交有功。注：水以土為官。渝，變也。陽來居初，以震變坤，故官有渝。上之初得正，故貞吉。震為出，為交，為開門。交謂乾坤交也。上繫於五，五多功，陰往之上亦不失正，故出門交有功。六二係小子失丈夫。注：小子謂初，丈夫謂五。五體大過老夫，故稱丈夫。

The first line says: Nine at the beginning, the official duty undergoes change, but maintaining correctness brings good fortune. Going out and interacting with people can achieve success. Hui Dong's commentary: According to the theory of the Five Phases, water takes earth as its official ghost. "Yu" means change. A yang line comes to the first position, replacing the earth with thunder, hence "the official has change." The top line descends to the first position and attains correctness, so "maintaining correctness brings good fortune." Thunder represents going out, interaction, and opening doors; "interaction" refers to the union of heaven and earth. The top line is attached to the fifth line, the fifth line has much achievement, and a yin line moving to a higher position does not lose its correctness, hence "going out and interacting brings achievement." The second line says: Attached to the young man, losing the husband. Commentary: "Young man" refers to the first line, "husband" refers to the fifth line. The fifth line is in the form of excessive excess and has the appearance of an old man, hence called "husband."

六三係丈夫失小子隨有求得利居貞。注：三之上無應，上繫於四，失初小子，故係丈夫失小子。艮為居，為求。三隨四，為四所求而得，故隨有求得。三四失位，故利居貞。九四隨有獲貞凶有孚在道以明何咎。注：獲，獲三也。失位相據，在大過死象，故貞凶。孚謂五，初震為道。三已之正，四變應初，得位在離，故有孚在道以明何咎也。

The text says: Six in the Third, is attached to the husband, losing the little son; following along, there is something to gain, it is beneficial to reside and maintain correctness. Hui Dong's commentary: Six in the Third and Upper Six are both yin and have no corresponding lines, moving upward to be attached to Nine in the Fourth, losing the initial Nine, the little son, hence it is said, 'attached to the husband, losing the little son.' Gen represents residence and seeking; Six in the Third follows Nine in the Fourth, being sought by Nine in the Fourth and thus obtaining something, hence it is said, 'following along, there is something to gain.' The lines Three and Four are both out of position, hence 'beneficial to reside and maintain correctness.' The text says: Nine in the Fourth, following along, there is something to gain, maintaining this leads to misfortune; having sincerity and acting on the correct path, being clear in understanding affairs, there will be no fault. Commentary: 'Gaining' refers to obtaining Six in the Third. Nine in the Fourth is out of position and in opposition with Six in the Third, being in the image of great excess, which is the image of death, hence 'maintaining correctness leads to misfortune.' 'Sincerity' refers to Nine in the Fifth, and the initial Nine's Zhen structure represents roads. Six in the Third has already changed to be correct, and Nine in the Fourth moving changes to correspond with initial Nine, being in position and in the structure of Li, hence it is said, 'having sincerity on the correct path with clarity, what fault is there?'

九五孚于嘉吉。注：坎為孚，乾為嘉。嘉禮所以親成男女，隨之時義也，故云孚于嘉吉。上六拘係之乃從維之。注：易說謂二月之時隨德施行，藩決難解，萬物隨陽而出，故上六慾待九五拘係之、維持之。明被陽化而陰欲隨之，是其義也。王用亨于西山。注：否乾為王，謂五也。有觀象，故亨。兌為西，艮為山，故王用亨于西山。禮器曰：因名山升中於天。既濟告成之事也。

The text says: Nine in the Fifth, sincere trust is applied to good and beautiful matters, resulting in good fortune. Hui Dong's commentary: Kan represents trust, and Qian represents beauty. The ritual of beauty is used to harmonize and complete matters between men and women, which precisely matches the meaning of the Hexagram of Following. Therefore, it says "trust in beauty, good fortune." The text says: Six at the Top, it is restrained and further bound. Commentary: The "Dian Zao Du" says that in the second month, the virtue of following is practiced, barriers are broken through, difficulties are resolved, and all things emerge with the yang energy. Therefore, Six at the Top must wait for Nine in the Fifth to restrain and maintain it. This indicates that yin is nurtured by yang and willingly follows yang, which is the meaning here. The text says: The king holds an offering ceremony in the western mountain. Commentary: In the Hexagram of Non-Communication, Qian represents the king, referring to Nine in the Fifth. The hexagram contains the image of observation, so it says "communication," meaning offering ceremony. Dui represents west, and Gen represents mountain, so it says "the king uses communication in the western mountain." The "Rites of the Rites" says "by virtue of famous mountains, ascending to the middle of heaven," which is the achievement of the Hexagram of Completion.

疏：「水以」至「有功」○此九家虞義也。官，官鬼也。參同契曰：水以土為鬼，土鎮水不起。京房謂世應官鬼福德之說皆始於文王，火珠林亦云。故九家易曰：震為子，得土之位，故曰官。是也。卦自否來，震初庚子水得否坤乙未土之位，水以土為官，以震易坤，故官有渝也。上來居初得正，故貞吉，九家之義亦然也。

Hui Dong's commentary from the passage "water with" to "has merit" combines the views of the Nine Schools of the I Ching and Yu Fan. "Official Ghost" is the same as the official ghost line in the Najia stem assignment method. The "Zhou Yi Cang Tong Qi" says "water takes earth as its official ghost, earth restrains water so it does not rise." Jing Fang believed that the concepts of world and response lines, official ghost, and fortune virtue all originated from King Wen. The "Fire Pearl Forest" also says the same. Therefore, the Nine Schools of the I Ching say that Zhen represents Zi, and when it occupies the position of earth, it is called "official." This hexagram comes from the hexagram "Bo," where the first line of Zhen is assigned the stem Geng Zi, which belongs to water, and it occupies the position of the first line of Kūn in the hexagram Bo, which is assigned the stem Yi Wei, belonging to earth. Water takes earth as its official; now Zhen replaces Kūn, so it is said "the official has changed." The top line comes to occupy the first position and achieves the correct position, so "the divination is auspicious." This is also the meaning of the Nine Schools of the I Ching.

帝出乎震，故震為出。初爻交坤，故為交。震方伯之卦，當春分，春分在卯，說文曰：戼象開門之形。二月為天門，故震為開門。否，天地不交，初上易位，是乾坤交。鄭氏謂震當春分陰陽之所交，義亦通也。上六拘係之，是陰往之上而繫於五也。凡言功者皆指五，五多功，陰往居上，繫於五而得位，故交有功也。

The *Shuo Gua Zhuan* says, "The Emperor comes forth from Zhen," so Zhen represents emergence. The first line interacts with Kun, so the image is "interaction." Zhen is the trigram of the Four Gentlemen, governing the spring equinox, which falls in the hour of Mao. The *Shuowen Jiezi* says the character "戼" resembles the shape of two doors opening; the second month is the heavenly gate, so Zhen represents opening the gate. The *Pu* hexagram is when heaven and earth do not interact. Now, with the first line and the top line exchanged, this becomes heaven and earth interacting. Zheng Xuan says Zhen corresponds to the spring equinox, which is precisely the time when yin and yang interact, and this reasoning makes sense. The top line "binds and restrains" refers to a yin line moving to the top position and attaching to the nine in the fifth. Any mention of "achievement" refers to the fifth line, as it is said "the fifth line often achieves success." A yin line moving to the top position and attaching to the nine in the fifth to attain the correct position is called "interaction brings achievement."

○「小子」至「丈夫」○陽大陰小，易之例也。今謂初陽為小者，繋下云：復小而辯於物。虞彼注云：陽始見，故小。是小子謂初也。二至上體大過，大過九二云：老夫得其女妻。虞彼注云：乾老，故稱老夫。丈夫猶老夫也。四五本乾，故稱丈夫。二繫於初，初陽尚小，故係小子。不兼與五，故失丈夫也。

From "small boy" to "husband": Yang is considered great, Yin is considered small, which is the general principle of the Book of Changes. Now, the yang line at the beginning, which is called "small boy," is so named because the Commentary Below says "Returning, small yet discerning of things," and Yu Fan explains that yang energy is just beginning to appear, hence it is called small. This shows that "small boy" refers to the line at the beginning. The second line up to the top and the interacting lines form the Great Exceeding. The line nine two of Great Exceeding says "old man marries a young wife," and Yu Fan explains that乾 represents old age, so it is called old man. "Husband" is thus equivalent to old man. The fourth and fifth lines originally belong to the乾 structure, so they are called husband. The line six two is connected to the line at the beginning, and since the yang energy of the line at the beginning is still weak, it is said "connected to the small boy." It cannot simultaneously connect to line nine five, so it is said "losing the husband."

○「三之」至「居貞」○三上皆陰，故云無應。四在三上，故上繫於四而不與初，故失初小子。艮為宮室，故為居。艮兌同氣相求，故為求。已上皆虞義也。三繫於四，是三隨四也。下經云：隨有獲。獲猶得也，故知為四所求而得也。三雖係四而皆失位，非陰陽之正，利變之正，故利居貞。內體為貞也。

From "San Zhi" to "Ju Zhen": Both the sixth line and the top line are yin lines, so they have no corresponding lines. The ninth line in the fourth position is above the sixth line in the third position, so the sixth line is connected upward to the ninth line in the fourth position rather than to the first line, thus losing the connection with the first line, which is the young son. The trigram Gen represents a palace or dwelling, so it is taken as "residing"; Gen and Dui share the same qi, so it is taken as "seeking." These interpretations are from Yu Fan. The sixth line being connected to the ninth line in the fourth position means that the third line follows the fourth. The fourth line's line statement says "following leads to gain," where "gain" means obtaining, thus indicating that the third line is obtained by the fourth line's seeking. Although the third line is connected to the fourth line, both lines are out of their proper positions and do not conform to the correct yin and yang positions, so it is advantageous to change and return to the correct position, hence "favorable to reside and maintain correctness." The inner trigram is called "correctness."

○「獲謂」至「咎也」○此虞義也。陰為陽得，稱獲稱禽。儀禮鄉射禮曰：獲者，坐而獲。鄭彼注云：射者中則大言獲。獲，得也。射講武田之類，是以中為獲。詩：舍拔則獲。射中禽獸亦曰獲。比五田有禽，此經隨有獲，皆陰為陽得，故云獲，獲三也。

From "Huo Wei" to "Jiu Ye," the explanation follows Yu Fan's interpretation: when a yin line is captured by a yang line, it is called "Huo" or "Qin." The "Book of Rites: Ritual of the Village Shooting Ceremony" says "Huo means sitting and capturing," and Zheng Xuan's commentary explains that when the archer hits the target, the announcer calls out "Huo" loudly; "Huo" means obtaining. Archery belongs to the category of military training and hunting, so hitting the target is called "Huo." The "Book of Poetry" says "If you shoot and hit, you obtain," and hitting animals with arrows is also called "Huo." The "Bi" hexagram's nine in the fifth line "The field has game," and this text's "Suí has Huo," both refer to a yin line being captured by a yang line, hence called "Huo" — what is obtained is the sixth line in the third position.

鄭氏謂大過之象上六在巳，巳當巽位，巽又為木，二木在外以夾四陽，四陽互體為二乾，乾為君，為父，二木夾君父，棺槨之象。三四在大過中，故云死象，貞凶之義也。五孚于嘉，故孚謂五。震為大塗，故為道。三利居貞，是巳之正。四變則與初應，得位體離，離為明，故有孚在道以明何咎。五為卦主，三四易位成既濟，故歸其功於五也。

Zheng Xuan believes the image of the hexagram "Great Excess" is as follows: the sixth line at the top is in the position of Si, which corresponds to the trigram Xun (Wind), which is wood. Thus, two instances of wood are outside, enclosing the four yang lines in the middle. The four yang lines interact to form two Qian (Heaven) trigrams, which represent the ruler and the father. Two woods enclosing the ruler and father form the image of a coffin. The lines six three and nine four are within the hexagram "Great Excess," so this is the image of death, which is why it is said "the divination is ominous." The line nine five "believes in the good" refers to the nine five. The trigram Zhen (Thunder) represents a great road, so the image is taken as "the way." The line six three being favorable to staying in the correct position indicates that it has changed to the correct position. The line nine four, when changed again, corresponds with the line nine at the beginning, attaining its proper position and forming the trigram Li (Fire), which represents brightness. Therefore, it is said "there is belief in the way and brightness, so there is no blame." The line nine five is the main line of the entire hexagram. When the lines three and four exchange positions, it becomes the hexagram "Completion," so the merit is attributed to the line nine five.

○「坎為」至「嘉吉」○坎為孚，虞義也。乾為嘉，虞義也。嘉屬五禮，周禮大宗伯以嘉禮親萬民，以昏冠之禮親成男女。隨之時義，陰繫於陽，合於嘉禮，故云孚于嘉吉。五為卦主，故總論一卦之義也。文二年公羊傳曰：娶者，大吉也，非常吉也。娶必告廟，故云吉。孚于嘉吉，兼二禮也。唐虞三禮，至周始有五禮。周公作周禮，其法於易乎。

From "Kan" to "Jia Ji": Kan represents faithfulness, according to Yu Fan. Qian represents "Jia," also according to Yu Fan. "Jia Li" is one of the five rites. The "Zongbo" section of the "Zhou Li" says that "Jia Li" is used to bring people together and harmonize the people, using marriage rites and coming-of-age rites to bring people together and complete the relationship between men and women. The meaning of the "Su" hexagram lies in the yin being attached to yang, which corresponds to the meaning of "Jia Li," hence saying "Faithful to Jia, auspicious." The ninth line is the main line of the entire hexagram, so in this line the overall meaning of the hexagram is summarized. The "Gongyang Zhuan" says in the second year of Wen Gong: marrying a wife is a great auspicious event, not an ordinary auspiciousness. Marriage must first be reported to the ancestral temple, hence saying auspicious. "Faithful to Jia, auspicious" includes both the meaning of "Jia Li" and the ritual of reporting to the ancestral temple. In the Tang and Yu dynasties there were only three rites, but in the Zhou dynasty there were five rites; Zhou Gong compiled the "Zhou Li," which was probably based on the "Yi."

○「易說」至「義也」○易說者，乾鑿度文也。隨於消息為二月卦，故云二月之時。雲隨德施行、藩決難解者，案鄭彼注云：大壯九三爻主正月，陰氣猶在，故羝羊觸藩而羸其角也；至於九四主二月，故藩決不羸也。言二月之時，陽氣已壯，施生萬物而陰氣漸微，不能為難以障閉陽氣，故曰藩決難解也。

The explanation from "Easy Say" to "meaning" refers to the text of the "Qian Zao Du." The hexagram "Suí" belongs to the second month in the twelve message hexagrams, hence it is said "at the time of the second month." Regarding the phrase "Suí virtue is practiced, the fence is broken and difficulties are resolved," according to Zheng Xuan's commentary on the "Qian Zao Du," the third line of the hexagram "Da Zhuang" governs the first month, when yin energy is still present, hence the image of "a ram butting against a fence, its horn is wounded." When the fourth line governs the second month, the fence has already been broken through, so it is no longer a burden. This means that by the second month, yang energy has become strong, promoting the growth of all things, while yin energy gradually weakens and can no longer obstruct yang energy, hence it is said "the fence is broken and difficulties are resolved."

萬物當二月之時隨陽而出，故上六慾待九五拘繋之、維持之。言繫而又言維者，虞氏云：兩繫稱維。三四易位則五維二，初維四，六爻皆正，中和之化行，既濟之功成矣。虞氏又謂隨家陰隨陽，是被陽化而陰欲隨之，彖傳所云大亨貞無咎而天下隨之是也。

At the time of February, all things emerge along with the rising yang energy, so the top hexagram line (上六) needs to be restrained and maintained by the fifth line (九五). Both "restraining" and "maintaining" are mentioned, and Yu Fan explains that only when there are two layers of restraint is it called "maintaining." After the third and fourth lines exchange positions, the fifth line maintains the second line, and the first line maintains the fourth line. All six lines become proper, the principle of harmony and balance is thus carried out, and the achievement of the "Already Completed" hexagram is thus realized. Yu Fan also says that the meaning of the "Following" hexagram is that yin follows yang, meaning that yin willingly follows yang due to its nurturing influence. The "Commentary on the Judgment" states, "Greatly prosperous and firm, without blame, and the world follows," which precisely conveys this meaning.

○「否乾」至「事也」○王謂夏商之王，乾鑿度謂文王，非也，詳見升卦。卦自否來，否之九五本乾也，乾為君，故為王。二至五體觀，觀卦辭云：觀盥而不觀薦。虞彼注云：盥，沃盥；薦，羞牲。沃盥羞牲皆亨帝亨親之事，故云亨也。體兌互艮，兌為西，艮為山，故云西山。

The explanation from "Pu Qian" to "shi ye" refers to the "Wang" as the kings of Xia and Shang. The "Dian Zao Du" says it refers to King Wen, which is incorrect. A detailed analysis can be found in the "Sheng" hexagram. This hexagram originates from "Pu." In "Pu," the fifth line is originally a Qian line, and since Qian represents the king, it is referred to as "Wang." The lines two through five form the structure of "Guan." The "Guan" hexagram statement says, "Guan guan but not guan jian," and Yu Fan's commentary explains that "guan" refers to the ritual of washing hands and pouring water, while "jian" refers to presenting the sacrificial body. Both washing and presenting sacrifices are part of the rites of worshiping the heavenly deities and ancestors, so it is called "Xing," meaning to offer sacrifices. The hexagram contains the element of Dui and also forms the element of Gen through its internal structure. Dui represents the west, and Gen represents a mountain, so it is called "West Mountain."

乾鑿度曰：崇至德，顯中和之美，當此之時，仁恩所加，靡不隨從，咸說其德，得用道之王，故言王用亨于西山也。已上皆虞義也。禮器因名山升中於天，是言太平封禪之事。三四易位成既濟定，亦是太平功成，故云既濟告成之事也。盧植注禮器云：封太山，告太平，升中和之氣於天。王者致中和，天地位，萬物育，故升其氣於天，亦是既濟之事也。

The "Qian Zao Du" says: To value the ultimate virtue, to display the beauty of harmony and balance; at such a time, the benevolence of virtue extends without resistance, and all people rejoice in its virtue. When encountering a king who can practice the Way, it is said, "The king uses the ritual to offer sacrifices to the western mountain." All of this is Yu Fan's view. The "Li Ji · Li Qi" says, "By virtue of famous mountains, to offer sacrifices to heaven." This refers to the practice of the ceremony of ascending to heaven during times of universal peace and prosperity. When the third and fourth lines are exchanged, it becomes the "Ji Ji" hexagram, with all the lines in their proper positions, which is exactly the state of peace and accomplishment. Therefore, this is the achievement of the "Ji Ji" hexagram. Lu Zhi's commentary on the "Li Qi" says: To perform the ceremony of offering sacrifices to Mount Tai, to report the peace of the world, and to raise the harmonious energy to heaven. When the king attains harmony and balance, heaven and earth are in their proper places, and all things grow according to their nature. Thus, this harmonious energy is offered to heaven, which is also an affair of the "Ji Ji" hexagram.

盧氏言封太山，太山在東而經云西山者，禮器言名山，不言太山。周頌之般，班固亦以為封禪之詩，其詩云：於皇時周，陟其高山。毛傳云：高山，四嶽也。是四嶽名山皆可封禪，不必專指太山。且古大、太字無別，則大山猶名山也。封禪非常之典，其說自古莫能詳。其言太山者唯見管子、莊子諸書，經傳無文，非義據也。

Lu Zhi said that the reference was to the Mount Tai, which is located in the east, but the text says "west mountain." This is because the "Rites of the Ritual Vessels" only mentions "renowned mountains" without specifically naming Mount Tai. The "Song of the General" in the "Zhou Songs," which Ban Gu also regarded as a poem about the ceremony of ascending to the mountain and offering sacrifices, says, "At this time, the Son of Heaven, he ascended the high mountain." The Mao Commentary explains that "high mountain" refers to the four great mountains. This shows that any of the renowned mountains, such as the four great mountains, could be the site of the ceremony, not necessarily Mount Tai. Moreover, in ancient times, the characters "da" and "tai" were not distinguished, so "great mountain" was equivalent to "renowned mountain." The ceremony of ascending to the mountain and offering sacrifices was an extraordinary practice, and its origin and details have never been clearly explained. The accounts that identify the site of the ceremony as Mount Tai appear only in works such as the "Guanzi" and the "Zhuangzi," but there is no clear statement in the classic texts, so they cannot be taken as authoritative evidence.

蠱元亨。注：泰初之上，與隨旁通。蠱者，事也。尚書傳曰：乃命五史以書五帝之蠱事。剛上柔下，乾坤交，故元亨。利涉大川。注：二失位，動而之坎，故利涉大川。

The hexagram "Gǔ" is greatly prosperous and smooth. Hui Dong's commentary states: The primary hexagram is formed by the first line of the hexagram "Tài" moving up to the top position, and it is in mutual communication with the hexagram "Suí". "Gǔ" refers to matters. The "Great Transmission of the Book of Documents" says: Thus, the five officials were ordered to record the matters of the five emperors. Yang lines move upward, yin lines descend, and the trigrams Qian and Kun combine, hence "original prosperity and smoothness". The text says: It is advantageous to cross great rivers. Hui Dong's commentary states: The line Nine in the Second is out of position, moves and enters the trigram Kan, hence "advantageous to cross great rivers".

先甲三日後甲三日。注：先甲三日，巽也，在乾之先，故曰先甲；後甲三日，兌也，在乾之後，故曰後甲。虞氏謂初變成乾，乾為甲，至三成離，離為日，謂乾三爻在前，故先甲三日，賁時也；變三至四體離，至五成乾，乾三爻在後，故後甲三日，無妄時也。

The text says: Three days before Jia and three days after Jia. Hui Dong's commentary states: "Three days before Jia" refers to Xun, which is before Qian, hence called "before Jia"; "Three days after Jia" refers to Dui, which is after Qian, hence called "after Jia." Yu Fan, however, explains: If the first line changes to become Qian, Qian takes Jia; when the third line changes to become Li, Li represents the sun, and the third line of Qian comes before, hence it is called "three days before Jia," which is the time of the卦贲. Then, when the third line changes to the fourth line to form Li, and the fifth line changes to become Qian, the third line of Qian comes after, hence it is called "three days after Jia," which is the time of the卦 Wu Wang.

疏：「泰初」至「元亨」○卦自泰來，亦從三陽三陰之例，初九之上，上六之初，與隨旁通，此虞義也。蠱者，事也，序卦文。尚書傳者，伏生書大傳文。上古結繩而治，五帝以後時既漸澆，物情惑亂，事業因之而起。故昭元年春秋傳曰：於文皿蟲為蠱。坤器為皿，之初成巽，巽為風，風動蟲生，故為蠱卦。

Hui Dong's commentary explains the passage from "Tai Chu" to "Yuan Heng": This hexagram comes from the hexagram Tai and follows the common pattern of a hexagram with three yang lines and three yin lines. The line Nine at the Beginning moves upward to the top position, and the line Six at the Top moves down to the initial position, forming a mutual relationship with the hexagram Suì. This is Yu Fan's view. "Gu is an affair" comes from the "Xu Gua Zhuan." The mentioned "Shang Shu Zhuan" refers to Fu Sheng's "Shang Shu Da Zhuan." In ancient times, people used knots to govern, but after the Five Emperors, the customs gradually became decadent, and human feelings became confused, thus leading to the emergence of affairs. Therefore, the "Zuo Zhuan" states that from the shape of the character, a worm growing in a vessel is "Gu." The hexagram Kun represents an object, symbolizing a vessel. The top line moves down to the initial position, forming the hexagram Xun, which represents wind. When wind blows, worms appear, thus forming the hexagram Gu.

二五不正，初上失位，以巽女而惑艮男，以巽風而落艮果，故昭元年春秋傳曰：女惑男，風落山，謂之蠱，皆同物也。剛上柔下以下，虞義也。○「二失」至「大川」○此虞義也。二失位當之五，動成坎，故云動而之坎，謂涉坎也。坎為大川，故利涉大川，言利之五而得正位也。

Two lines, the second and the fifth, are not in the correct position; the first and the top lines have lost their proper places. Using the long daughter of Xun to confuse the young son of Gen, using the wind of Xun to blow down the fruits of Gen's mountain. Therefore, the "Zuo Zhuan" says: "A woman confuses a man, and the wind blows down the trees of the mountain," which is called "Gu." These are all matters of the same kind. "Hard above and soft below" is Yu Fan's interpretation. The following explanation from "second loss" to "great river" is also Yu Fan's view: The second line has lost its position and should move upward to the fifth line. When it moves, it forms the body of Kan, so it is said "movement leads to Kan," meaning crossing over the danger of Kan. Kan represents a great river, so "favorable for crossing the great river" means it is advantageous to move up to the fifth line and attain the correct position.

○「先甲」至「後甲」○甲謂乾也，乾納甲。泰內卦本乾，乾三爻，故三日。先甲三日，辛也，巽納辛，故云巽也。坤上之初成巽，在乾之先，故先甲也。後甲三日，丁也，兌納丁，故云兌也。四體兌，在乾之後，故後甲也。

The explanation from "Xian Jia" to "Hou Jia" is as follows: "Jia" refers to Qian, because according to the Najia method, Qian takes Jia. The inner trigram of Tai is originally Qian, which has three lines, so it is said "three days." Xian Jia three days refers to the day of Xin, as Xun takes Xin, so the commentary mentions Xun; the upper line of Kun moves down to the first position to become Xun, which is before Qian, hence called "Xian Jia." Hou Jia three days refers to the day of Ding, as Dui takes Ding, so the commentary mentions Dui; the fourth line is in the body of Dui, which is after Qian, hence called "Hou Jia."

虞以卦體巽而互震，震雷巽風，雷風無形，故卦特變。初變體乾，乾納甲，變至三體離，離為日，成山火賁，內卦為先，乾三爻在前，故先甲三日，賁時也。變三至四有離象，至五體乾，成天雷無妄，外卦為後，故後甲三日，無妄時也。

Yu Fan focused on the structure of the hexagram: The lower trigram of "Gǔ" (蛊) is Xun (Wind), and in the middle there is a Zhen (Thunder) trigram. Zhen represents thunder and Xun represents wind, both of which lack fixed forms, so the meaning of this hexagram must be derived through line changes. When the first line changes, it forms the Qian (Heaven) trigram, and Qian is assigned the Heavenly Stems; when the third line changes, it forms the Li (Fire) trigram, which represents the sun, and the entire hexagram becomes "Bēn" (贲), with the inner trigram first. The third line of Qian comes before, so it is said "before the third day of Jia," which refers to the time of "Bēn." Then, when the third line changes to the fourth line, there is an image of Li (Fire); when it changes to the fifth line, it forms the Qian trigram again, and the entire hexagram becomes "Wú Wàng" (无妄), with the outer trigram later. It is said "after the third day of Jia," which refers to the time of "Wú Wàng."

初六乾父之蠱有子考無咎厲終吉。注：乾，正蠱事也。泰乾為父，坤為事，故乾父之蠱。初上易位，艮為子，父死大過稱考，故有子考。變而得正，故無咎厲終吉也。九二乾母之蠱不可貞。注：應在五，泰坤為母，故乾母之蠱。失位，故不可貞。九三乾父之蠱小有悔無大咎。注：兌為小，無應，故有悔；得位，故無大咎。

The first line says: Initially, the son corrects the corrupt affairs left by the father. If there is such a son, the father has no fault. Although there is danger and hardship, in the end it will be auspicious. Hui Dong's commentary says: "Qian" means correcting the corrupt affairs. In "Tai," Qian represents the father and Kun represents the matter, so it is said "Qian father's蛊." The first line and the top line exchange positions, forming Gen structure, which represents the young male. Since the father is already deceased and the structure is that of Da Guo, it is called "the father." Therefore, "without blame, danger eventually leads to auspiciousness." The second line says: Correcting the corrupt affairs of the mother's side, one should not be rigid. Self-commentary: The second line corresponds with the fifth line. In "Tai," Kun represents the mother, so it is said "Qian mother's蛊." The second line is out of position, so "not suitable for uprightness." The third line says: Correcting the corrupt affairs of the father's side, there is some regret, but no major fault. Self-commentary: Dui represents smallness, and the third line has no corresponding line, so there is regret; but it is in the correct position, so there is no major fault.

六四裕父之蠱往見吝。注：裕，不能爭也。四陰體大過，本末弱，故裕父之蠱。兌為見，應在初，初變應四則吝，故往見吝。六五乾父之蠱用譽。注：坤為用，譽謂二也。二五失位，變而得正，故用譽。上九不事王侯高尚其事。注：泰乾為王，坤為事。應在三，震為侯。親老歸養，故不事王侯。不得事君，君猶高尚其所為之事。

The fourth line says: If one indulges in the father's affairs, going forward will result in shame and regret. Hui Dong's own commentary says: "Yu" means being unable to advise. The fourth line is yin, located in the body of Great Excess, with both ends being weak, so it says "indulge in the father's affairs." The trigram Dui represents sight, and the fourth line corresponds with the first line. When the first line changes to respond to the fourth line, there will be regret, so it says "going forward will result in regret." The fifth line says: Correcting the father's affairs will bring praise. The commentary says: The trigram Kun represents use, and "praise" refers to the second line. Both the second and fifth lines are out of position, but when they change, they become correct, so it says "use praise." The top line says: Not serving the prince, maintaining high virtue in one's own affairs. The commentary says: In the trigram Tai, the trigram Qian represents the prince, and Kun represents affairs. The top line corresponds with the third line. The third line is in the body of Zhen, which represents the feudal lords. Because the parents are old and returning home to care for them, one does not serve the prince. Although a subject does not serve the ruler, the ruler will instead commend the affairs that the subject maintains.

疏：「乾正」至「吉也」○此虞義也。師彖傳曰：貞，正也。文言傳曰：貞者，事之乾也。知乾即正也。蠱自泰來，故泰乾為父。初之上體艮，艮為少男，故為子。曲禮曰：生曰父母，死曰考妣。初至四體大過，是父死大過稱考也。初本乾也，變而得正，故無咎厲終吉也。

Hui Dong's commentary from "Qian Zheng" to "Ji Ye" follows Yu Fan's interpretation: The Commentary on the Judgment of the hexagram "Shi" says "Zhen means Zheng," and the "Wenyan Transmission" says "Zhen refers to the matter of Qian," thus indicating that "Qian" is equivalent to "Zheng." The hexagram "Gu" comes from "Tai," so the Qian in "Tai" is considered the father. The first line ascends to the upper position and forms the structure of Gen, which represents the young male, hence the image of the son. The "Liji · Qulǐ" says: In life, they are called parents, but after death, they are called kao and bi. When the first to fourth lines form the mutual structure of "Da Guo," this is the origin of calling the father "kao" when he has died and is in the state of "Da Guo." The first line originally belongs to Qian, but after changing it becomes Zheng, hence the statement "wu jiao, li zong ji."

○「應在」至「可貞」○此虞義也。五本坤也，故曰泰坤為母。應在五，故乾母之蠱。二五失位，故不可貞，言當變之正也。○「兌為」至「大咎」○虞氏逸象曰：兌為小。兌為小女，故為小。三上皆陽，故無應而小有悔也。三得位，故雖在大過中而無大咎也。

The explanation from "Should Be" to "Can Be贞" follows Yu Fan's approach: the fifth line originally belongs to the坤 line, so it is said that the坤 represents the mother in the hexagram of Tai; the nine in the second line corresponds to the fifth line, so it is called "the蛊 of the乾 mother." Both the second and fifth lines are out of their proper positions, so it is said "not suitable for贞," meaning that change should be made to return to the correct position. The explanation from "兑为" to "Great Misfortune": Yu Fan's extraordinary imagery says that兑 represents the small, because兑 is the young girl, so it takes the image of smallness. The third and upper lines are both yang lines, so they have no correspondence but only slight regret; the nine in the third line is in its proper position, so even though it is within the hexagram of Da Guo, there is no great misfortune.

○「裕不」至「見吝」○此虞義也。虞注晉初六曰：坤弱為裕。孝經，孔子曰：父有爭子則身不陷於不義。四陰柔弱，不能爭父之過，故云裕不能爭也。大過初上皆陰，故本末弱。雜卦曰：兌見。故兌為見。初本乾也，四裕父蠱，陰弱不振，故初變應四則吝也。○「坤為」至「用譽」○此虞義也。繋下云：二多譽。故譽謂二。二五皆失位，二升居五，五降居二，是變而得正，故用譽也。

The explanation from "Yù bù" to "jiàn lìn" uses Yu Fan's interpretation: Yu Fan explains the first line of the "Jin" hexagram, saying "Kun's softness and weakness is called 'Yù'." In the "Xiao Jing," Confucius says that if a father has a son who dares to advise him, he will not fall into wrongdoing. The fourth line is a yin line, soft and weak, unable to advise the father on his mistakes, so "Yù" refers to the inability to advise. In the "Da Guo" hexagram, both the first line and the top line are yin, so the beginning and end are soft and weak. The "Za Gua Zhuan" says "Dui sees," so Dui represents "seeing." The first line originally belongs to Qian, but the fourth line is soft and weak, unable to rectify the father's mistakes, so when the first line changes to correspond with the fourth line, there will be a sense of regret. The explanation from "Kun wei" to "yong yu" also follows Yu Fan's interpretation: The "Xi Ci Xia Zhuan" says "the second line has much praise," so "yu" refers to the second line. Both the second and fifth lines are out of their proper positions. The second line ascends to the fifth position, and the fifth line descends to the second position, which is a change leading to correctness, so it is said "yong yu."

○「泰乾」至「之事」○此虞鄭義也。泰乾為王，坤為事。應在三，三體震，震為侯，故有王侯之象。此上皆虞義。虞氏謂坤象不見，故不事王侯也。鄭氏云：上九艮爻辰在戌，得乾氣，父老之象。虞謂泰坤為父，與鄭異也。

The commentary explains from "Tai Qian" to "Zhi Shi," incorporating both Yu Fan's and Zheng Xuan's interpretations: In the hexagram Tai, Qian represents the king and Kun represents the matter. The upper nine corresponds to the lower nine three, and the nine three is in the trigram Zhen, which represents princes. Therefore, there is an image of the king and princes. All of this is according to Yu Fan's interpretation. Yu Fan believes that the image of Kun is no longer apparent, hence the statement that it does not serve the king and princes. Zheng Xuan, on the other hand, says that the upper nine is the Gen line, with the line's celestial stem falling on Xu, receiving the energy of Qian, which represents the image of an old father. Yu Fan takes Kun as the father in the hexagram Tai, which differs from Zheng Xuan's approach to imagery.

詩四牡云：王事靡盬，不遑將父。又云：王事靡盬，不遑將母。蓼莪序云：刺幽王也，民人勞苦，孝子不得終養云云。若然，人臣事君，不以家事辭王事，故四牡有不遑將父、不遑將母之詩。至蓼莪之詩不能終養作詩刺王，是人臣親老，人君有聽其歸養之義。故王制載三王養老之事云：八十者一子不從政，九十者其家不從政。是不事王侯之事也。小雅笙詩序云：南陔，孝子相戒以養也；白華，孝子之潔白也。是親老歸養乃事之最高尚者，故臣不得事君，君猶高尚其所為之事也。此上皆鄭義也。

The Book of Songs, "Four Mules," says, "The king's duties never cease, there is no time to care for one's father," and also says, "The king's duties never cease, there is no time to care for one's mother." The preface to the poem "Luo E" says: This is a satire on King You of Zhou, where the people are laboring hard, and the filial sons cannot provide for their parents at the end of their lives. According to this, a subject should not use family matters as an excuse to avoid royal duties, so "Four Mules" has the lament of having no time to care for one's father and no time to care for one's mother. By the time of "Luo E," the poem is made to criticize the king because he cannot properly care for both parents. This shows that when a subject's parents are old, the ruler has a duty to allow him to return home to care for them. Therefore, the Book of Rites, "The King's System," records the practices of the Three Dynasties regarding the care of the elderly: an eighty-year-old person may have one son exempt from public service; a ninety-year-old person may have the whole family exempt. This is what is meant by "not serving the king and marquis." The preface to the Sheng poems of the Xiao Ya says: "Nan Gai" is about filial sons encouraging each other to care for their parents; "Bai Hua" is about the filial sons' pure conduct. This shows that when parents are old and return home to be cared for, it is the highest virtue, so even if a subject cannot serve the king, the king would actually praise him for keeping this virtue. All of this is according to Zheng Xuan's interpretation.

臨元亨利貞。注：陽息至二，與旁通。臨者，大也，陽稱大。二陽升五，臨長群陰，故曰臨。三動成既濟，故元亨利貞。至于八月有凶。注：臨消於。六月卦也，於周為八月，弒君父，故至于八月有凶。

The text says: The hexagram "Qin" (Approach) is greatly prosperous and favorable for maintaining the correct path. Hui Dong's commentary: Yang energy grows to the second line, and it is connected with the hexagram "Dun" (Retreat) (the original text here is missing the character "Dun"). "Qin" means great, and Yang is called great. Two Yang lines ascend to the fifth line, the ruler governs and commands all the Yin lines, hence it is called "Qin." When the third line changes, it becomes the hexagram "Ji Ji" (Completion), so it is said "Yuan, Heng, Li, Zhen." The text says: There is misfortune in August. Commentary: "Qin" declines into "Dun" (Retreat) (the original text here again lacks the character "Dun"), "Dun" is the hexagram of June, which corresponds to August in the Zhou calendar; at that time there is an image of a minister killing his sovereign and a son killing his father, hence it is said "there is misfortune in August."

疏：「陽息」至「利貞」○臨，陽息之卦，息初為復，至二成臨，故云陽息至二，與遯旁通，此上虞義也。臨者，大也，序卦文。陽息稱大。坤虛無君，二當升五以臨群陰，卦之所以名臨也。二升五，三動成既濟，故云元亨利貞也。

Hui Dong's commentary explains the passage from "Yang Qi" to "Li Zhen": The hexagram "Lin" represents the growth of yang energy. Yang begins to grow from the first line, which is the hexagram "Fu," and when it reaches the second line, it becomes "Lin." Therefore, it is said "Yang Qi zhi er." It is in opposition with "Dun." This is Yu Fan's view. "Lin is Da" comes from the "Xu Gua Zhuan." Yang energy growing is called "Da." The fifth line is empty and lacks a ruler, so the line nine in the second position should ascend to the fifth position to govern all the yin lines. This is why the hexagram is named "Lin." When the line nine in the second position ascends to the fifth position, the third line changes to form "Ji Ji," hence "Yuan Heng Li Zhen."

○「臨消」至「有凶」○此虞義也。臨與旁通。者，陰消之卦，於消息為六月，於殷為七月，於周為八月。故鄭氏注云：臨卦斗建丑而用事，殷之正月也。當文王之時，紂為無道，故於是卦為殷家著興衰之戒，以見周改殷正之數雲。臨自周二月用事，訖其七月，至八月而遯卦受之。是其義也。若然，周後受命而建子，其法於此乎。

The explanation from "临消" to "有凶" uses Yu Fan's interpretation: The hexagram "Qin" (Governing) and "Dun" (Retreating) are complementary. The original text is missing the character "Dun." The hexagram "Dun" represents the decline of yang energy and is associated with the sixth month in the twelve lunar months, the seventh month in the Yin calendar, and the eighth month in the Zhou calendar. Zheng Xuan commented that the hexagram "Qin" corresponds to the time when the handle of the Big Dipper points to the "Chou" sign, which is the first month of the Yin calendar. During King Wen's time, King Zhou was unjust, so this hexagram was used to serve as a warning for the Yin dynasty, also showing the intention of the Zhou dynasty to change the beginning of the year from the Yin calendar to the Zhou calendar. The hexagram "Qin" begins its influence in the second month of the Zhou calendar and continues through the seventh month, until the eighth month when the hexagram "Dun" takes over. This is the meaning. According to this, the Zhou dynasty later established the first month as the beginning of the year based on the "Zi" sign, which probably originated from this.

陰消至。艮子弒父，至三成否，坤臣弒君，故云弒君父。遯於周為八月，故至于八月有凶也。臨言八月，復言七日者，復陽息之卦，故言日；臨之八月。也，陰消之卦，故言月。詩豳風：一之日，周正月也；二之日，殷正月也；三之日，夏正月也；四之日，周四月也。皆稱日。陰始於巳，故自夏四月建巳以下則稱月，與易同也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Month Builder = Month Builder Third Line = Third Line The retreat of Yin energy reaches the hexagram 《Dun》 (the original text lacks the character "遁"), where Gen (Mountain) symbolizes the image of a son killing his father; when it retreats further to the third line, it becomes the hexagram 《Pou》, where Kun (Earth) symbolizes the image of a minister killing his sovereign, hence it is said "to kill the sovereign and father." 《Dun》 corresponds to the eighth month in the Zhou calendar, hence it is said "until the eighth month there is misfortune." 《Lin》 refers to "eight months" while 《Fu》 refers to "seven days," because 《Fu》 is the hexagram of Yang's growth, hence it is called "day"; 《Lin》 refers to the eighth month, which is 《Dun》 (the original text lacks the character "遁"), belonging to the hexagram of Yin's retreat, hence it is called "month." In the 《Book of Songs · Bin Feng》, "one day" refers to the first month of the Zhou calendar, "two days" refers to the first month of the Yin calendar, "three days" refers to the first month of the Xia calendar, and "four days" refers to the fourth month of the Zhou calendar, all called "day"; Yin energy begins at Si, so from the fourth month of the Xia calendar (which is the month of Si) onwards, it is called "month," which is consistent with the usage in the 《I Ching》.

初九咸臨貞吉。注：咸，感也。得正應四，故貞吉。九二咸臨吉無不利。注：陽感至二，當升居五，群陰相承，故無不利。六三甘臨無攸利既憂之無咎。注：甘謂二也，二升五臨三，故曰甘臨。三失位無應，故無攸利。坎為憂，動成泰，故既憂之無咎。

The first line, Nine at the Beginning, uses the virtue ofsympathetic response to govern below, maintaining correctness and achieving good fortune. Hui Dong's commentary says: "Xian" refers to感应; the first line occupies the correct position and corresponds with the sixth line in the fourth position, hence "Zhen Ji". The second line, Nine in the Second, uses the virtue of感应 to govern below, resulting in good fortune and no adverse outcomes. Self-commentary: Yang energy feels and generates up to the second line, which should ascend to the fifth line, with all yin lines reverently following, hence "wu bu li". The third line, Six in the Third, uses a sweet and pleasant attitude to govern below, bringing no benefit; once there is worry and caution, there is no fault. Self-commentary: "Gan" refers to Nine in the Second; Nine in the Second ascends to the fifth line and governs the third line, hence "Gan Lin". The third line is out of position and has no corresponding line, hence "wu you li". Kan represents worry, and the third line's movement leads to calmness and the formation of Tai, hence "ji you zhi, wu jiu".

六四至臨無咎。注：至，下也，謂下至初應，當位有實，故無咎。六五知臨大君之宜吉。注：坤為知，五者帝位，大君謂二也，宜升上居五位，吉。以乾通坤，故曰知臨大君之宜吉也。上六敦臨吉無咎。注：應在三，上欲因三升二，過應於陽，敦厚之意，故曰敦臨吉無咎。

The fifth line, reaching the limit of approach, has no fault. Hui Dong's commentary says: "To reach" refers to the downward direction, indicating a connection with the first line. The fifth line holds a proper position and its corresponding line is a yang line, hence no fault. The fifth line, using wisdom to approach below, is what a great sovereign should do, thus it is auspicious. Commentary: The trigram坤 represents wisdom; the fifth line is the position of the sovereign. "Great sovereign" refers to the second line, which should ascend to the fifth position, hence it is auspicious. Using the qi of Qian to penetrate the body of Kun, it is said, "Wisdom in approach, the proper way for a great sovereign, auspicious." The sixth line at the top, using the virtue of sincerity to approach below, is auspicious and has no fault. Commentary: The sixth line corresponds with the third line below; it wishes to use the third line to promote the second line to ascend, passing beyond its original position to correspond with a yang line. This is the sincere intention, hence it is said, "Sincere in approach, auspicious, no fault."

疏：「咸感」至「貞吉」○此虞義也。咸，感也，咸彖傳文。感猶應也。卦惟初與四、二與五二氣感應，故謂之咸。初應四，故咸臨。得位，故貞吉也。○「陽感」至「不利」○此荀義也。二正應五，五虛無君，故云陽感至二當升居五也。二升五位，群陰承之，故無不利也。

Hui Dong's commentary explains from "sensibility" to "auspiciousness" using Yu Fan's view: "Xian" means sensibility, derived from the Commentary on the Judgment of the Hexagram Xian; sensibility refers to mutual response. This hexagram has only two pairs of lines that correspond: the first and fourth, and the second and fifth. Therefore, it is called "Xian." The initial line responds to the fourth, so it is said "Xian Lin"; it also occupies the correct position, hence "Zhen Ji." The following explanation from "Yang sensibility" to "unfavorable" uses Xun Shuang's view: the second line corresponds correctly with the fifth, but the fifth line is empty and lacks a ruler, so Yang energy feels and generates up to the second line, which should ascend to the fifth position. When the second line ascends to the fifth position, all the yin lines come to support it, hence "no unfavorable outcome."

○「甘謂」至「無咎」○董子曰：甘者，中央之味也。二居中行和，故甘謂二。二升五而臨三，故曰甘臨。三位不當，無應於上，故無攸利。五體坎，坎為加憂，故為憂。董子曰：凡人有憂而不知憂者凶，有憂而深憂之者吉。三知不正，息泰得正，憂釋咎除，故無咎也。

Gan refers to the taste of the center. Nine in the Second occupies the central position and acts in a harmonious manner, so "Gan" refers to Nine in the Second. Nine in the Second ascends to the Fifth and oversees Six in the Third, hence "Gan Lin." Six in the Third occupies an improper position and has no corresponding line above, thus "wu you li." The Fifth Line is in the trigram Kan, which represents worry, so the image is of sorrow. Dong Zhongshu also said: if a person has something to worry about but does not realize it, it is凶; if a person has something to worry about and deeply fears it, it is吉. Six in the Third realizes its own incorrect position, follows the yang line and forms Tai, thus attaining correctness, the sorrow is dispelled, and the harm is removed, hence "wu jiao."

○「至下」至「無咎」○此虞義也。至從一，一，地也，初為地，在下，故云至下也。四正應初，故謂下至初。應初陽為實而又當位，故云當位有實而無咎也。○「坤為」至「吉也」○坤為知，虞義也。知讀為智。中庸曰：唯天下至聖為能聰明睿知足以有臨。故曰知臨也。

The following explanation from "Zhi Xia" to "Wu Jiao" uses Yu Fan's interpretation: The character "Zhi" is composed of "Yi" (one), which represents earth; the first line (initial line) is earth, located at the very bottom, so "Zhi" refers to the lower position. The sixth line at the fourth position (six in the fourth) corresponds to the first line (nine at the beginning), so it moves downward to the first line. The corresponding first line is a yang line representing reality, and the sixth line at the fourth position itself occupies a proper position, thus "being in a proper position with reality" leads to no fault. The following explanation from "Kun Wei" to "Ji Ye": "Kun Wei Zhi" is Yu Fan's interpretation; "Zhi" is read as "Zhi" (wisdom). The "Zhongyong" says: only the most sage person in the world can be wise and intelligent enough to govern above and oversee below. Therefore, it is said "Zhi Lin" (wisdom governing).

五者帝位以下荀義也。五為天子，故云帝位。乾鑿度曰：臨者，大也，陽氣在內，中和之盛應於盛位，浸大之化行於萬民，故言宜處王位，施大化為大君矣，臣民欲被化之辭也。又曰：大君者，與上行異也。鄭彼注云：臨之九二有中和美異之行應於五位，故曰百姓欲其與上為大君。皆言二升五之義，故云大君謂二也。

"The five lines represent the imperial position." This is Xun Shuang's view: the fifth line is the position of the Son of Heaven, hence called the imperial position. The "Qian Zao Du" says: "Lín" means great; yang energy is within, and the fullness of harmonious virtue corresponds to the exalted position, with widespread and penetrating moral influence extending to all people, hence it is suitable for the ruler to occupy the position and implement great governance—this is the tone of the people hoping to receive moral guidance. The "Qian Zao Du" also says: the so-called great ruler differs from the actions of those above. Zheng Xuan's commentary says: the nine two in "Lín" has virtuous and harmonious conduct, and corresponds to the fifth line, hence the people hope it will share the position of the ruler as a great ruler. All these are discussing the meaning of the nine two rising to the fifth line, hence "great ruler" refers to the nine two.

以乾通坤，故曰知臨。二居五位而施大化，成既濟之功，是大君之宜，故曰吉也。○「應在」至「無咎」○此荀義也。上本應三，兩陰無應。二本陽也，上欲因三升二，故云過應於陽。升二而成既濟之功，是上敦厚之意。鄭注樂記云：敦，厚也。坤為厚，故曰敦臨吉無咎也。

By connecting the energy of Qian to the body of Kun, it is said "to know the approach." Nine in the Second occupies the central position and carries out great transformation, achieving the accomplishment of Ji Ji, which is exactly what a great ruler should do, hence it is said "auspicious." The following explanation, from "should be" to "no blame," follows Xun Shuang's view: Upper Six should correspond to Six in the Third, but since both lines are yin, there is actually no correspondence; Nine in the Second is originally a yang line, and Upper Six wishes to use Six in the Third to promote Nine in the Second to ascend, hence it goes beyond its position to correspond to a yang line. When Nine in the Second ascends and achieves the accomplishment of Ji Ji, this is the sincere intention of Upper Six. Zheng Xuan's commentary on the Li Ji's Yue Ji says: "Dun" means thick. Kun represents thickness, hence it is said "Dun Lin, auspicious, no blame."