Volume Four: Yuanhe, compiled by Hui Dong

剝不利有攸往。注：陰消乾也，與夬旁通。以柔變剛，小人道長，上往成坤迷復，故不利有攸往。疏：剝本乾也，陰消至五成剝，故云陰消乾也。夬陽決陰，剝陰剝陽，故與夬旁通。柔變剛，彖傳文；小人道長，否彖傳文，此傳亦云小人長也。陰消之卦大往小來，不利有攸往，謂上也。剝上反初為復，復剛長，故利有攸往。坤為迷，上往成坤為迷復，小人道長，故不利有攸往也。此兼虞義。

The hexagram "Bao" is unfavorable for going somewhere. Hui Dong's own commentary says: This is a hexagram where yin energy consumes yang energy from Qian, and it is opposite to the hexagram "Guai". By transforming a yin line into a yang line, the path of the petty person grows; when the top line moves further, it becomes pure Kun, resulting in an image of confusion and returning, hence it is unfavorable to go somewhere. Hui Dong's detailed explanation says: The original hexagram "Bao" comes from Qian. When yin energy consumes up to the fifth line, it becomes "Bao", hence it is called "yin consuming Qian". "Guai" is when yang decisively removes yin, while "Bao" is when yin consumes yang, and they are opposite, hence they are connected by mutual opposition. "Transformation of yin into yang" comes from the Commentary on the Judgment, "the path of the petty person grows long" comes from the Commentary on the Judgment of "Po", and the Commentary on the Judgment of the original hexagram "Bao" also says "the path of the petty person grows long". A hexagram of yin consuming yang is characterized by great departure and small arrival, hence it is unfavorable to go somewhere. Here, "going" refers to the top line. The top line of "Bao" returning to the initial position becomes "Fu", and "Fu" is when yang lines grow, hence "Fu" says "favorable to go somewhere". Kun represents confusion, and when the top line moves further, it becomes pure Kun, resulting in confused return; the path of the petty person grows, hence it is unfavorable to go somewhere. This explanation incorporates the meaning from Yu Fan.

初六剝床以足蔑貞凶。注：動成巽，巽木為床，初為足。坤消初，故剝床以足。蔑，無；貞，正也。失位無應，故蔑貞凶。六二剝床以辨蔑貞凶。注：指間稱辨。剝二成艮，艮為指，二在指間，故剝床以辨。無應在剝，故蔑貞凶也。六三剝無咎。注：眾皆剝陽，三獨應上，無剝害意，故無咎。

The first line, Six at the beginning, the bed is being eroded starting from the foot, abandoning the correct path, resulting in misfortune. Hui Dong's commentary: The first line changes to Xun, which represents wood and symbolizes the bed. The first line represents the foot. The earth element (Kun) is consuming the yang from the first line, hence "peeling the bed from the foot." "Mie" means absence, and "Zhen" means correctness; since the first line is out of position and has no corresponding line, it results in "absence of correctness and misfortune." The second line, Six in the second, the bed is being eroded up to the main part of the bed, abandoning the correct path, resulting in misfortune. Commentary: The space between fingers is called "bian." The erosion reaches the second line, which becomes Gen, representing fingers. The second line is located between the fingers, hence "peeling the bed at the space between fingers." It has no corresponding line and is within the Peeling hexagram, hence "absence of correctness and misfortune." The third line, Six in the third, peeling without blame. Commentary: All the yin lines are peeling the yang, but only the third line corresponds with the top line (Nine at the top), so there is no harmful effect, hence no blame.

六四剝床以膚凶。注：辨上稱膚，艮為膚。以陰變陽，至四乾毀，故剝床以膚凶。六五貫魚以宮人寵無不利。注：剝消觀五。巽為魚，為繩，艮手持繩貫巽，故貫魚也。艮為宮室，人謂乾五，以陰代陽。五貫乾為寵人，陰得麗之，故以宮人寵。動得正成觀，故無不利。

The fourth line, six, the bed is stripped down to the skin, which is ominous. Hui Dong's self-commentary says: the term 'skin' is mentioned above, and Gen represents skin. With a yin line replacing a yang line, the destruction reaches the fourth line, causing the Qian trigram to be ruined, hence 'stripping the bed to the skin, ominous'. The fifth line, six, is like a string of fish leading the palace attendants to receive favor, benefiting all. Self-commentary: 'Peeling' is formed by the elimination of the fifth line of 'Observing'. Xun represents fish and rope, and Gen's hand holds the rope to pass through Xun's fish, hence 'stringing fish'. Gen represents the palace, 'person' refers to the fifth line of Qian. Now a yin line replaces the yang line; the fifth line strings through the Qian body to form the favored person, with yin attached to yang, hence 'leading palace attendants to receive favor'. It moves and attains the correct position, restoring 'Observing', hence benefiting all.

上九碩果不食。注：艮為碩果，陽道不絶，故不食。君子德車小人剝廬。注：夬乾為君子，為德。坤為車，乾在坤上，故以德為車。小人謂坤，艮為廬，上變滅艮，坤陰迷亂，故小人剝廬也。

The top line says, the large fruit is not eaten. Hui Dong's commentary: Gen represents the large fruit, the yang path does not cease, so it is not eaten. The text says, the gentleman obtains a carriage and vehicle, the petty person loses his house. Commentary: In the hexagram of Guai, the trigram Qian is present alongside. Qian represents the gentleman and virtue; Kun represents the carriage, with Qian above Kun, so virtue is regarded as the carriage and vehicle. "Petty person" refers to Kun. Gen represents the house; when the top line changes, the Gen trigram disappears, and the Yin of Kun becomes confused and loses the way, hence it is said "the petty person loses his house."

疏：「動成」至「貞凶」○說文曰：床，安身之坐者也。卦本乾也，初動成巽，巽為木。坤西南卦，設木於西南之奧，乾人藉之，床之象也。初在下，故為足。坤消乾自初始，故剝床以足。剝亦取象人身，初足二辨四膚，故參同契曰：剝爛肢體，消滅其形。是也。詩大雅板曰：喪亂蔑資。毛傳云：蔑，無也。初陽在下為貞，為坤所滅，無應於上，故蔑貞凶也。此兼虞義。

Hui Dong's commentary explains the transition from "movement becomes" to "the贞is凶": The Shuowen Jiezi says that a bed is a sitting utensil for the body. The hexagram originally comes from Qian, and when the first line moves, it becomes Xun, which represents wood. Kun is the hexagram of the southwest, placing wood in the southwest corner of a room, with the person represented by Qian relying on it, which is the image of a bed. The first line is at the very bottom, so it represents the foot. The decline of Qian begins with the first line, hence the phrase "the bed is ruined at the foot." The hexagram of "Pei" also takes the image of the human body: the first line is the foot, the second line is the knee, and the fourth line is the skin. Therefore, the "Zhou Yi Cang Tong Qi" says "the body is ruined, its form destroyed," which is the meaning here. The "Shijing Da Ya Ban" says "loss and disorder, no resources," and the Mao Shi says that "蔑" means "no." The yang of the first line is at the bottom and is called "Zhen," but it is destroyed by Kun and has no corresponding line above, hence "no Zhen is凶." This explanation also incorporates the meaning of Yu Fan.

○「指間」至「凶也」○此虞義也。辨本作●，說文曰：象獸指爪分別也，讀若辨。古文作●，古文尚書辨章、辨秩字皆作●，魏晉以後亂之，讀為平也。●在指間分別之象，故讀為辨，辨亦別也。

The explanation from "finger tips" to "calamity" uses Yu Fan's interpretation: the character "辨" was originally written as another character (the original character is missing, only a symbol remains), and the "Shuo Wen Jie Zi" says it resembles the shape of an animal's claws spreading apart, pronounced like "辨". In ancient texts, it was also written in another form, and in the ancient text "Shang Shu", the characters "辨章" and "辨秩" were both written in that form; after the Wei and Jin dynasties, it became confused and was read as "平". This character takes the meaning of the separation between fingers, so it is read as "辨", and "辨" means distinction and differentiation.

剝二成艮，艮為指，說卦文。二體艮在指間，故剝床以辨。鄭氏謂足上稱辨，近取諸身，初為足，二在足上，義亦通也。陰消至五，故無應在剝。五陽為正，消五，故蔑貞凶也。○「眾皆」至「無咎」○此荀義也。周語曰：人三為眾。自三以上皆曰眾也。卦有五陰，故眾皆剝陽。三雖不正，獨與上應，故云三獨應上。陰陽相應則和，故無剝害意而言剝無咎也。

The hexagram Pei develops into Gen at the second line, Gen representing the finger, as stated in the "Commentary on the Hexagrams." The second line is within the structure of Gen and located between the fingers, hence the statement "peeling the bed to the finger." Zheng Xuan believes that "bian" refers to the part above the foot, taking the image from the human body: the first line represents the foot, and the second line is above the foot, making this explanation reasonable. When the yin energy is eliminated up to the fifth line, it means there is no corresponding line and the body is in the state of peeling; the fifth line's yang was originally in the correct position, but now even it is eliminated, hence the statement "disregarding the correct line brings misfortune." The following explanation from "zhu jie" to "wu jiu" follows Xun Shuang's interpretation: The "Zhou Language" in the "Guoyu" states that three people are called "zhong," and from three upwards are all called "zhong." This hexagram has five yin lines, so all the yin lines are peeling the yang. Although the sixth line is not in the correct position, it alone corresponds with the top line, hence the statement "the third line alone corresponds with the top." Since yin and yang correspond with each other, they are harmonious, so there is no harm from peeling, hence the line statement says "peeling, no blame."

○「辨上」至「膚凶」○此虞義也。辨在指間，不可言膚。四在上體，故云辨上稱膚。陰消之卦自遯至觀體巽，故巽為床。至剝皆體艮，故艮為膚。消至四而乾之上體壞，故云以陰變陽，至四乾毀也。乾為人，王肅曰：剝床盡以及人身，為敗滋深，故曰剝床以膚凶也。

From "辨上" to "肤凶," the explanation follows Yu Fan's interpretation: "辨" refers to the space between fingers, and it cannot be called "肤." The fourth line has already entered the upper trigram, so "辨" above is called "肤." Yin eliminating Yang starts from the hexagram "Dun" to "Guan," all having the trigram Xun, so Xun is the bed. When it reaches "Bo," all become the trigram Gen, so Gen is the skin. When it reaches the fourth line, the upper trigram Qian is destroyed, so it is said that Yin changes Yang, and at the fourth line, the trigram Qian is destroyed. Qian represents a person. Wang Su said: when the bed is completely destroyed, it affects the person's body, leading to deeper destruction, hence "peeling the bed to the skin, ominous."

○「剝消」至「不利」○此虞義也。消觀五為剝，故云剝消觀五。巽謂觀巽也。郭璞洞林曰：魚者，震之廢氣也。巽王則震廢，故巽為魚。又巽多白眼，故為魚也。巽為繩，說卦文。艮為手，消巽成艮，故云艮手持繩貫巽為貫魚也。艮為門闕，門闕宮象，故為宮室。乾為人，故人謂乾五。觀巽為床，床第不踰閾，宮人之象，故取義於宮人。陰消之卦，故以陰代陽。陰至於五。

The explanation from "peeling away" to "unfavorable" uses Yu Fan's interpretation: When the fifth line of "Observing" is eliminated, it becomes the "Peeling" hexagram, hence "peeling away the fifth line of Observing." Here, "Xun" refers to the Xun element within the "Observing" hexagram. Guo Pu's "Donglin" states that fish are transformed from the residual energy of Zhen; when Xun is in command, Zhen is weakened, so Xun represents fish. Also, since the Xun hexagram has many white eyes, it is taken as an image of fish. Xun as a rope comes from the "Sayings of the Hexagrams"; Gen as a hand, Xun transforming into Gen, thus the hand holds the rope to pierce through the fish, which is "piercing fish." Gen represents a gate, and gates are images of buildings, hence the image of buildings. Qian represents a person, so "person" refers to the fifth line of Qian. The Xun in "Observing" represents a bed, and bed activities do not exceed the gate, which is the image of palace attendants, hence the meaning of palace attendants. "Peeling" is a hexagram of yin eliminating yang, so yin replaces yang, and yin energy continues to eliminate down to the fifth line. (The original text ends here, continuing to the fourth section.)

通於天位，故云五貫乾為寵人。承君之寵，陰得麗之，故以宮人寵。《乾鑿度》所謂「陰貫魚而欲承君子」是也。五失位，動得正成《觀》，故無不利也。

The sixth line of the Hexagram of "Breaking Up" is in the fifth position, which connects to the position of the sovereign. Therefore, the line describes how the yin line in the fifth position, using the image of "fish in a row," leads and unites the other yin lines, and ascends to receive the yang of Heaven. It becomes the person who receives the favor of the sovereign. It receives the affection of the sovereign, and all the other yin lines come to depend on it, so the line statement uses the image of "court attendants receiving favor." The "Qianzao Du" explains that "the yin lines are like fish connected in a row, wanting to serve the gentleman," which refers precisely to this meaning. The fifth line, being a yin line in a yang position, is originally in an improper position. However, once it changes, it becomes proper and transforms into the Hexagram of "Observing," so the line statement says "there is no disadvantage," meaning nothing is unworkable.

○「艮為」至「不食」○碩與石同。艮為石，為果蓏，故為碩果，此虞義也。《白虎通》曰：「陽道不絶，陰道有絶。十月純坤，謂之陽月。」《文言》釋《坤》上六曰「為其兼於陽」，此陽道不絶之義也。卦本乾也。虞氏謂三已后位有頤象，頤中無物，故不食，此解食義也。乾為木果，謂上九也；艮之碩果亦指上也。剝之上即復之初，窮上反下，故在上為木果，在下為萌牙。《乾鑿度》曰：「剝當九月之時，陽氣衰消而陰終不能盡陽，小人不能決君子。」此碩果所以不食也。

In Hui Dong's commentary on the "Shu Zheng" section from "Zhu Zhai," from "Geng Wei" to "Bu Shi," it says: "Shuo" and "Shi" are interchangeable characters. The "Shuo Gua" says that Geng represents stone and also represents fruits and vegetables. Therefore, the top line of the hexagram takes the image of "Shuo Guo" (large fruit), which is Yu Fan's interpretation. The "Bai Hu Tong" says that the way of Yang energy does not cease, while the way of Yin energy does. The tenth month is a pure Kun month, yet the ancients still called it the "Yang month." The "Wen Yan" explains the top line of the Kun hexagram, saying that this is because the Kun also contains Yang, which is the meaning of the Yang energy not ceasing. The original nature of the Bao hexagram comes from Qian. Yu Fan believed that the position above the third line contains the image of the Yi hexagram, and since the mouth of Yi is empty, it is said "Bu Shi" (not eating), which explains the meaning of the character "shi" (to eat) in the line statement. Qian represents the fruit on the tree, referring to the top line; the large fruit taken by Geng also refers to the top line. The top line of Bao is the first line of Fu. When Yang energy reaches its extreme at the top, it returns to the bottom, so when it is at the top it is the fruit on the branch, but when it falls to the bottom it becomes the sprout. The "Qian Zao Du" says that during the ninth month, the Bao hexagram represents the time when Yang energy is decreasing, yet Yin energy cannot completely consume Yang, and the small person cannot completely remove the gentleman. This is the reason why the large fruit is said to "not eat."

○「夬乾」至「廬也」○此虞義也。夬乾謂旁通也，應在三，君子謂乾三。乾為德，故夬乾為君子，為德。坤為大轝，故為車，本或作轝也。《禮運》曰：「天子以德為車。」乾在坤上，乾德坤車，故以德為車也。消乾小人長，故小人謂坤。艮為舍，乾為野，舍在野外，廬之象。上變則艮滅為純坤，坤為迷、為亂，小人剝廬之象也。

In the self-commentary and annotations, the section from "Guai Qian" to "Bo Lu" refers to Yu Fan's interpretation. "Guai Qian" means that the hexagrams "Bo" and "Guai" have all six lines of yin and yang completely opposite, and the two hexagrams are said to be "pangtong" to each other. The correct responding line of the upper nine is the third line, and "junzi" refers to the nine three of the hexagram "Guai." Qian represents the virtue of being strong and vigorous, so Qian is the virtue, and "Guai Qian" can be called "junzi" or "de." Kun represents a large chariot, so it is taken as an image of a chariot; other versions also write "chariot" as "yu." The "Book of Rites: The Ritual Propagation" says, "The Son of Heaven uses virtue as a chariot." Qian is above the body of Kun, so Qian is the virtue and Kun is the chariot, hence the saying "using virtue as a chariot." The yang of Qian is declining while the yin of the small person is growing, so "small person" refers to Kun. Gen represents a dwelling, and Qian represents the outskirts; a dwelling standing outside the outskirts is the image of a thatched cottage. When the upper nine changes, the image of Gen disappears and becomes pure Kun. Kun has the characteristics of confusion and disorder, which is exactly the image of the small person destroying even their own thatched cottage.

復，亨。注。陽息坤，與姤旁通，剛反交初，故亨。出入無疾。注。謂出震成乾，入巽成坤。坎為疾，十二消息不見坎象，故出入無疾。

The Hexagram of "Returning" states "It is smooth." Hui Dong explains: The Hexagram of "Returning" represents the gradual growth of yang energy within the earth (Kun). It is complementary to the Hexagram of "Meeting" (Gou). A single yang line returns from the upper position to intersect with the lower position, thus connecting the energies of heaven and earth, hence "It is smooth." The Hexagram also states "Going out and coming in without illness." Hui Dong explains: Yang energy starts from the position of Thunder (Zhen), gradually grows to become Heaven (Qian); then it enters from the position of Wind (Xun), gradually declines to become Earth (Kun). The trigram of Water (Kan) represents illness, yet the twelve trigrams of the cycle of waxing and waning energies of Heaven and Earth do not include Kan, hence there is no illness in going out or coming in.

崩來無咎，反復其道。注。自上下者為崩。剝艮反初得正，故無咎。反復其道，有崩道也。虞氏作「朋來」，雲兌為朋，在內稱來，五陰從初，初陽正息而成兌，故朋來無咎。乾成坤，反於震，陽為道，故復其道。

The Hexagram Statement says, "Collapse comes without blame, and the path is reversed." Hui Dong explains: falling from a higher position to a lower one is called "collapse." In the Hexagram of "Breaking Up," the mountain trigram returns to its original position and thus attains correctness, so there is no fault. "Reversing the path" refers to the idea that within it there is a process of collapse followed by return. Yu Fan's version writes "collapse" as "companions come," saying that the trigram Dui represents companions, and a line within the inner trigram is called "coming." Five yin lines all follow the first line, and the yang line at the first position is growing and forming the trigram Dui. Therefore, it is said "companions come without blame." The virtue of Qian is completed above, and the trigram Kun begins to decline from the initial position. Yang returns to Zhen, and yang is the Dao, so it is said "returning to the Dao."

七日來復。注。陽稱日。消乾六爻為六日，至初為七日，故七日來復。鄭氏謂建亥之月純陰用事，至建子之月陽氣始生，隔此純陰一卦，卦主六日七分，舉其成數言之而云七日也。利有攸往。注。陽息臨成乾，君子道長，故利有攸往。荀氏謂利往居五也。

The Hexagram Statement says, "After seven days, the sun returns." Hui Dong explains: a yang line is called "day." The yang of Qian (Heaven) retreats from the position of Wu (horse), passing through six lines which take six days, and when it reaches the first position, it is the seventh day, hence "after seven days, the sun returns." Zheng Xuan, on the other hand, explains according to the concept of the Hexagram's influence: in the tenth lunar month, which is the month of pure yin, yang energy begins to emerge in the eleventh lunar month. Between these two months lies a hexagram of pure yin. Each hexagram governs six days and seven parts, and taking the whole number, it is called seven days. The Hexagram Statement also says, "It is advantageous to go somewhere." Hui Dong explains: as yang energy grows, it corresponds to the hexagram Lin (Approach), and as yang continues to grow until it becomes Qian, the way of the gentleman is also growing, so going somewhere is advantageous. Xun Shuang, however, believes that "advantageous to go" refers to moving to the fifth line position.

疏。「陽息」至「故亨」○此虞義也。復，陽息之卦而自坤來，故云「陽息坤」。與姤為旁通，一陽自上而反而交於坤初，乾坤氣通，故亨。○「謂出」至「無疾」○此虞義也。陽出於震，至巳而乾體就，故出震成乾；至午入巽，至亥成坤。出震，震也，息至二體兌，至三成乾入巽；巽也，消至二體艮，至三成坤。十二消息謂乾坤十二畫，有震有兌，有乾有巽，有艮有坤，獨無坎離。故納甲之法坎戊離己居中央，王四方。《參同契》曰：「坎離者乾坤之二用，二用無爻位，周流行六虛。」又云：「故推消息，坎離滅亡。」是其義也。坎為疾，十二消息不見坎象，故出入無疾也。

Hui Dong's commentary on the section from "Yang Xi" to "Gu Hen": This is Yu Fan's view. The hexagram of Fu is one that represents the growth of yang energy. It comes from the hexagram of Kun, so it is said "Yang Xi Kun." It is also in opposition to the hexagram of Gou, with a yang line returning from the upper position to meet the lower position of Kun, thus connecting the energies of Qian and Kun, so the hexagram statement says "Hen." Again, Hui Dong's commentary on the section from "Wei Chu" to "Wu Ji": This is also Yu Fan's view. Yang energy arises from the position of Zhen, proceeds to the position of Si, and completes the body of Qian, so it is said "Chu Zhen Cheng Qian." At the position of Wu it enters Xun, and at the position of Hai it becomes Kun. The term "Chu Zhen" refers to the hexagram of Zhen: yang energy grows to the second line to form the body of Dui, and to the third line to form Qian and enters Xun. The term "Ru Xun" refers to the hexagram of Xun: yin energy wanes to the second line to form the body of Gen, and to the third line to form Kun. The "twelve messages" refer to the twelve lines of the hexagrams of Qian and Kun. Among them there are Zhen and Dui, Qian and Xun, Gen and Kun, but there is no Kan or Li. Therefore, the method of Najia assigns Kan to Wu and Li to Ji, placing them in the center to govern the four directions. The "Cantongqiqi" says: "Kan and Li are the two functions of Qian and Kun. These two functions do not occupy line positions, but circulate between the upper and lower six voids." It also says: "Therefore, when arranging the messages, Kan and Li disappear." This is exactly the reason. Kan governs illness, but the twelve message hexagrams do not include the image of Kan, so it is said "Chu Ru Wu Ji."

○「自上」至「其道」○自上下者為崩，京房義也。京《剝傳》曰：「小人剝廬，厥妖山崩。」《復傳》曰：「崩來無咎，自上下者為崩，厥應大山之石顛而下。」陽極於艮，艮為石，為山，剝之上九消艮入坤，山崩之象。《春秋》僖十四年沙鹿崩，《穀梁傳》曰：「高曰崩。」故知崩自上而下也。

A commentary on the section from "self above" to "its way": "falling from a high position to a low one is called a collapse," this is Jing Fang's view. In the "Transmission of the Hexagram Bi," Jing Fang says: "the small person strips away the dwelling, its portent is a mountain collapse." In the "Transmission of the Hexagram Fu," it says: "collapse comes without blame, falling from above to below is called collapse, its verification is stones rolling down from a high mountain." Yang energy reaches Gen and reaches its limit, Gen represents stone and mountain. In the upper ninth line of the hexagram Bi, one line is completely consumed, the body of Gen enters the hexagram Kun, which is exactly the image of a mountain collapse. The "Spring and Autumn Annals" records the collapse of Sha Lu Mountain in the 14th year of Duke Xi's reign. The "Guliang Transmission" says: "a collapse is when something high falls down." From this we can know that "collapse" refers to falling from above.

自上而下者，非爻自上反初，乃消艮入坤出震耳。故虞於《彖傳》注云：「陽不從上來反初，故不言剛自外來。」知非爻自上反初也。若然，《序卦》言剝窮上反下，亦云消艮入坤出震也。正陽在下為聖人，故云剝艮反初得正。《穀梁傳》曰：「沙鹿崩，無崩道而崩，故志之。」復卦乾息坤，乾為道，故云反復其道，有崩道也。

The phrase "from above to below" does not mean that a line actually moves from the upper position back to the initial position, but rather that the mountain trigram (Gèn) is completely consumed and enters the earth trigram (Kūn), from which the thunder trigram (Zhèn) emerges again. Therefore, Yu Fan in the Commentary on the Judgment says: "Yang is not returning to the initial position from above, so the Commentary on the Judgment does not say 'strong force comes from outside.' " This shows that the lines do not move from above back to the initial position. If this is the case, then the "Sequence of Changes" text discussing the "Splitting Apart" hexagram says that the hexagram reaches its extreme at the top and returns to the bottom, which refers to the same process of the mountain trigram being consumed into the earth trigram and then the thunder trigram emerging again. A pure yang line in the lower position symbolizes the sage, so it is said "Splitting Apart returns to the initial position and attains correctness." The "Guliang Commentary" says: "The sand and deer had no reason to collapse, yet they did collapse, so the historian specially recorded it." The "Returning" hexagram is about the yang of the heaven trigram resting and growing within the earth trigram; the heaven trigram represents the way, so it is said "reversing and following the way," which contains the meaning of falling and returning.

虞氏作「朋來」，兌二陽同類，故為朋。在外曰往，在內曰來。初為卦主，故五陰從初。初得正，陽息在二成兌，故云初陽息正而成兌，朋來無咎也。乾成於上，坤消自初，故云乾成坤滅藏於坤，從下反出體震，故反出於震。乾為道，陽即乾也，出震成乾，故復於道。虞以朋來為陽息兌，今知不然者，下雲七日來復，則方及初陽，何得先言息二成兌？至「利有攸往」，乃可云息臨成乾。虞氏非，是當從京氏作「崩來」也。

Yu Fan originally wrote "coming from the crowd": the Dui trigram has two yang lines, and similar lines gathering together are called "crowd." A line moving toward the outer trigram is called "going," and a line moving toward the inner trigram is called "coming." The first yang line is the main line of a trigram, so all five yin lines follow it. The first line is in the correct position, and the yang energy grows until it reaches the second line, forming the body of Dui, so the yang energy of the first line grows properly to form Dui, hence "the crowd comes without blame." The virtue of Qian is completed in the upper position, and the body of Kun begins to retreat from the lower position. Therefore, Qian is completed while Kun is extinguished, hidden within Kun, and then returns from below to form the body of Zhen, hence called "returning from Zhen." Qian represents the Dao, and yang is Qian. After emerging from Zhen, it becomes Qian, so it returns to the Dao. Yu Fan's interpretation of "the crowd comes" as yang energy forming Dui is incorrect. The text later mentions "seven days to return," which refers to the initial yang line. How could it first mention yang energy reaching the second line to form Dui? It is only after the phrase "favorable for going forward" that the growth of yang energy can be discussed in terms of forming Lin and eventually Qian. Therefore, Yu Fan's interpretation is wrong, and we should follow Jing Fang's version, which reads "coming from collapse."

○「陽稱」至「日也」○七日，七月也。陽稱日，陰稱月。《詩·七月》云：「一之日觱發，二之日栗烈。」又云：「三之日於耜，四之日舉趾。」毛傳曰：「一之日，周正月也；二之日，殷正月；三之日，夏正月也；四之日，周四月也。」此皆陽息之月，故謂之日。又曰：「四月秀葽，五月鳴蜩。」五月已下，陰消之月，故稱月。四月亦稱月者，以夏四月建巳，陰生於巳故也。消乾自午至亥為六月，故云消乾六爻為六日；至初建子首尾七月，故云七日來復也。

A commentary on the section from "Yang" to "day": here, the term "seven days" actually refers to seven months. Yang is called "day," and Yin is called "month." The Book of Songs, Wind of Bin, July says: "On the first day, cold wind rises strongly; on the second day, cold air is sharp." It also says: "On the third day, plows are repaired; on the fourth day, fields are tilled and steps are taken." The Mao Transmission explains that the first day is the first month of the Zhou calendar, the second day is the first month of the Yin calendar, the third day is the first month of the Xia calendar, and the fourth day is the fourth month of the Zhou calendar. These are all months when Yang energy is growing, so they are called "day." The poem also says: "In the fourth month, the herb fruits mature; in the fifth month, cicadas sing in unison." From the fifth month onwards, the months belong to Yin energy overcoming Yang, so they are called "month." The fourth month is also called "month" because the fourth month of the Xia calendar is positioned at the巳 (Si) branch, and Yin energy begins to sprout from the巳 position. The乾 (Qian) Yang energy declines from the午 (Wu) position to the亥 (Hai) position, which is six months, so the decline of the six lines of乾 is called six days; when it retreats to the initial position, the month of the first month of the new cycle (子, Zi), the total is seven months, so it is said "seven days to return to the original state."

鄭氏據六日七分，謂建亥之月純陰用事，乃坤卦也；至建子之月陽氣始生，謂復卦也；隔此純陰一卦，謂中孚也。是以《易稽覽圖》曰：「甲子卦氣起中孚，六日八十分日之七。」鄭彼注云：「六以候也。八十分為一日，日之七者，一卦六日七分也。」

Zheng Xuan based his argument on the concept of "six days and seven parts" in the hexagram qi. In the tenth month, which is the month of Ji Hai, pure yin is in charge, corresponding to the hexagram Kun. By the eleventh month, Ji Zi, yang qi begins to emerge, corresponding to the hexagram Fu. The hexagram in between, which is pure yin, is Zhongfou. Therefore, the "Yi Jilantu" states: "The hexagram qi of the Jiazi day starts from Zhongfou, with each hexagram covering six days and seven parts of a day." Zheng Xuan explained in his commentary: "The 'six' refers to the six seasonal divisions. Dividing a day into eighty parts, the 'seven parts of a day' means that each hexagram spans six days and seven parts."

又《易是類謀》曰：「冬至日在坎，春分日在震，夏至日在離，秋分日在兌。」四正之卦，卦有六爻，爻主一氣；餘六十卦，卦主六日七分八十分日之七。歲有十二月三百六十五日四分日之一，六十而一周。

The "Yi Shi Leiu" also states: "On the day of Winter Solstice, the trigram Kan is in charge; on the day of Spring Equinox, the trigram Zhen is in charge; on the day of Summer Solstice, the trigram Li is in charge; and on the day of Autumn Equinox, the trigram Dui is in charge." Kan, Li, Zhen, and Dui are the four cardinal trigrams, each with six lines, and each line corresponds to one solar term. The remaining sixty trigrams each govern six days and seven-tenths of a day. A year has twelve months and consists of three hundred sixty-five and one fourth days. The sixty trigrams take turns governing in a cycle, completing a full cycle and repeating exactly.

尋易緯之義，坎離震兌各主一方，爻主一氣，二十四爻主二十四氣。其餘六十卦卦有六爻，爻主一日，凡主三百六十日。餘有五日四分日之一者，以八十分為日法，五日分為四百分，四分日之一又分為二十分，是四百二十分。六十卦分之，六七四十二，卦別各得七分，是毎卦六日七分也。

The purpose of the Yi Lian is to determine the correspondence between the hexagrams and the twenty-four solar terms. The four trigrams Kan, Li, Zhen, and Dui each correspond to one direction, and each line of the hexagram corresponds to one solar term. The four trigrams with twenty-four lines correspond exactly to the twenty-four solar terms. The remaining sixty hexagrams each have six lines, with each line corresponding to one day, thus covering a total of three hundred and sixty days. The remaining five and one fourth days are divided by taking eight tenths as one day. Five days are converted into four hundred parts, and one fourth day is converted into twenty parts, totaling four hundred and twenty parts. These are divided among the sixty hexagrams, with six multiplied by seven giving forty-two, so each hexagram corresponds to six days and seven parts.

中孚至復六日七分，已在七日之限，故云舉其成數言之而云七日也。《易》之《剝》，《太玄》準之以《割》，其辭曰：「陰氣割物，陽形縣殺，七日幾絶。」七日謂中孚一卦，是子云亦用卦氣六日七分之說。

From the hexagram Zhongfu, it takes six days and seven parts to reach Fu, which has already entered the range of the seventh day, so it is referred to as "seven days" by taking the whole number. In the Zhou Changes, the hexagram Bo, the Tai Xuan uses the hexagram Ce as a corresponding beginning, and the commentary says: "The Yin energy cuts through all things, the Yang form is suspended and suffers punishment, almost ceasing after seven days." Here, "seven days" refers specifically to the hexagram Zhongfu, showing that Yang Xiong also adopted the theory of hexagram qi with six days and seven parts.

○「陽息」至「攸往」○此虞義也。陽息二成臨，至泰成乾，泰小往大來，故君子道長，謂往成乾，故利有攸往也。○「荀氏」至「五也」○利往居五，亦謂陽息至五得位得中，則君子道長、小人道消，非謂初居五也。陽息至五成夬，《雜卦》曰：「夬，決也，剛決柔也，君子道長，小人道消也。」知義與虞同也。

The commentary on the section from "Yang Qi" to "You Wang" is based on Yu Fan's interpretation. When Yang Qi reaches the second line, it forms the hexagram "Ling"; when it reaches the fifth line, it forms "Tai". Continuing this process, it eventually reaches "Qian". In the hexagram "Tai", the small moves forward while the great comes back, so the way of the gentleman increases. "Wang" means moving forward to grow into "Qian", hence it says "It is advantageous to go forward." Furthermore, the commentary on the section from "Xun Shi" to "Wu Ye" states: Xun Shuang said "It is advantageous to go and reside in the fifth line." This also refers to Yang Qi reaching the fifth line, which is both in the proper position and the center, thus the way of the gentleman increases and the way of the small person diminishes. It does not mean that the first line moves to occupy the fifth line. When Yang Qi reaches the fifth line, it forms "Gua". The "Zaji Zhuan" says: "Gua means decision; the strong line decides to remove the weak line. The way of the gentleman increases, and the way of the small person diminishes." This shows that Xun Shuang's meaning is consistent with Yu Fan's.

初九：不遠復，無祗悔，元吉。注。有不善未嘗不知，知之未嘗復行，故不遠復。祗，辭也。「震無咎者，存乎悔」，故無祗悔。得位應四，故元吉。六二：休復，吉。注。休，美也。乾為美，比初為休復，得中下仁，故吉。六三：頻復，厲，無咎。注。頻，顣也。三失位，故頻復。厲，動而之正，故無咎。一曰：頻，比也。

The line statement for the first line (Initial Nine): "Not far from returning, no great regret, original good fortune." Hui Dong's commentary says: A gentleman, when he does something wrong, does not fail to realize it. After realizing it, he does not repeat it, hence it is called "not far from returning." "Zhi" is merely a particle with no real meaning. The Great Treatise says, "Shaking and yet without fault, the key is knowing regret," hence "no great regret" means there will be no regret. The first line is yang in a yang position and corresponds with the fourth line, hence great good fortune. The line statement for the second line (Six in the Second): "Restoring after a rest, good fortune." Commentary: "Xiu" means beauty. The virtue of the Heaven trigram is beauty. The second line, being yin in the middle of the lower trigram, is close to the first line and thus benefits from its beauty, hence called "restoring after a rest." It is yin in the lower trigram's central position and can humble itself to the kindness of the first line, hence good fortune. The line statement for the third line (Six in the Third): "Frequent restoration, dangerous, no blame." Commentary: "Pin" is "Zu," meaning the appearance of frowning and hesitating. The third line is yin in a yang position and thus out of place, so it frowns and repeatedly returns. Although there is danger, once it moves it returns to the correct position, hence no disaster. Another interpretation says "pin" should be understood as "bi," meaning close and adjacent.

六四：中行獨復。注。中謂初，震為行。初一陽爻，故稱獨。四得位應初，故曰中行獨復，以從道也。俗說以四位在五陰之中而獨應復，非也。四在外體，又非內象，不在二五，何得稱中行？

Line four statement: "Middle path alone returns." Hui Dong's own commentary says: here "middle" refers to initial nine. Initial nine belongs to the trigram Zhen, and Zhen represents movement. The first line has only one yang line, so it is called "alone." Line six four is a yin line in a yin position and is in the right place, and it responds to initial nine. Therefore, it is said "moving along the middle path and returning alone." The Image Commentary says it "follows the way," meaning following the way of initial nine. Common interpretations claim that line six four is in the middle of five yin lines and responds to the first line of Fu, but this is incorrect. Line six four is outside the outer trigram, not belonging to the inner trigram's image, and it is not in the second or fifth position. On what basis can it be called "middle path"?

六五：敦復，無悔。注。過應於初，故曰敦復。五失位，變之正，故無悔。上六：迷復，凶，有災眚。注。坤為迷，高而無應，故凶。五變正時坎為災，故有災眚。用行師終有大敗，以其國君凶。注。三復位體師，故用行師。上行師而距於初，陽息上升必消群陰，故終有大敗。國君謂初也。受命復道，當從下升；今上六行師，王誅必加，故以其國君凶也。至于十年不克征。注。坤為至，為十年。坤反君道，故不克征。

The line statement for the fifth line says: "Returning with sincerity, there is no regret." Hui Dong explains: the fifth line surpasses the proper response and responds remotely to the first line, hence it is called "returning with sincerity." It is a yin line in a yang position and thus is out of place, but after one change it returns to the correct position, hence there is no regret. The line statement for the sixth line says: "Returning in confusion, calamity, and disaster." Hui Dong explains: the trigram Kun represents confusion and ignorance, and the sixth line is at the top of the hexagram with no proper response below, hence it is ominous. When the fifth line changes to the correct position, the upper trigram becomes Kan, which represents disaster, hence there is both heavenly and human calamity. The line statement also says, "Using troops, there will be great defeat, because the king is doomed." Hui Dong explains: when the third line returns to the correct position, the lines two through four form the structure of the trigram Zhen, which represents military action, hence "using troops." The sixth line launches an attack but is resisted by the first line. Yang energy is strong and rising, inevitably eliminating all yin energy, hence ultimately leading to great defeat. "The king" refers to the first line. Bearing the mandate of heaven and returning to the correct path, it should rise from below. Now the sixth line rashly launches an attack, and the king's punishment will fall upon it, hence "because the king is doomed." The line statement concludes with "it will take ten years without success in military campaigns." Hui Dong explains: Kun represents "arrival" and also the number ten. The sixth line has strayed from the way of kingship, hence even after ten years it will be powerless to launch an attack.

疏。「有不」至「元吉」○有不善未嘗不知，知之未嘗復行，下《繋》文。震無咎者存乎悔，上《繋》文。虞彼注云：「震，動也。初動得正，故無祗悔。正應在四，中行獨復，故元吉。」○「休美」至「故吉」○休，美，《釋詁》文。乾以美利利天下，故乾為美。初陽在下，為聖人。二無應於上而比於初，故為休復。以柔居中，故曰得中。《象》曰：「休復之吉，以下仁也。」得中下仁，故吉也。

Hui Dong's commentary on the section from "There is no" to "Original Goodness" states: "There is no failure to know what is not good, and knowing it, one never repeats it" are taken from the lower part of the Great Treatise. "Zhen without blame lies in regret" comes from the upper part of the Great Treatise. Yu Fan said in his commentary on the Great Treatise: "Zhen means movement. When the first line moves, it attains the correct position, so there is no regret; its correct position is at line six four, which is in the middle and alone in its return, hence great good fortune." In his commentary on the section from "Rest and beauty" to "Therefore, good fortune," "Xiu" is interpreted as "beauty," as found in the Er Ya · Xigǔ. Qian can bestow beautiful benefits upon the world, so Qian is beauty. The first line, a yang line, is in the lower position, symbolizing the sage. Line six two has no correct corresponding line above, but is close below to the first line, hence called "Xiu Fu." It has a yin line in the middle of the lower trigram, so it is said to "attain the middle." The Image Commentary says: "Xiu Fu is good fortune because it bends itself to be close to the benevolent." Since it attains the middle position and can be close to the benevolent, it is good fortune.

○「頻顣」至「無咎」○此虞義也。頻古作●。《說文》曰：「●，水厓，人所賓附●顣不前而止，從頁從涉。」三以陰居陽，故失位。無應於上，●顣而復，故厲。動正成乾，故無咎。鄭作「顰」，義亦同也。○「一曰頻比也」○頻字古有兩義，一見上。《廣雅》曰：「頻，比也。」三與初二相比而復失位，故厲；之正，故無咎，義亦得通，故曰「頻，比也」。載一說者，所以廣字義，明二義之外，皆俗訓也。

The commentary on the section from "pín" to "wú jiù" is based on Yu Fan's interpretation. The character "pín" was written in ancient times as "●", which is the original form of "pín". The "Shuowen Jiezi" says: "● refers to a place by water where people rely on; by extension, it means to frown and stop, with the character composed of "jié" (head) and "shè" (to cross)." The line six in the third position has a yin line in a yang position, thus it is out of place; it also has no corresponding yang line above, so it can only frown and retreat, hence it is dangerous. When it moves to correct its position and becomes Qian, it will not bring misfortune. Zheng Xuan wrote it as "pín", with the same meaning. Regarding the sentence "one says 'pín' means 'to be close to'," the explanation is: the character "pín" has had two interpretations since ancient times. One has already been mentioned above. The "Guangya" says: "pín means 'to be close to neighbors.'" The line six in the third position is close to the first and second lines and returns, but since it is out of place, it is dangerous. Once it changes to the correct position, there will be no fault, so this explanation is also reasonable, hence "pín" means "to be close to." Both interpretations are presented to expand the meaning of the character and to indicate that other interpretations are vulgar.

○「中謂」至「中行」○此虞義也。二五，一卦之中也；姤復，天地之中也。故《彖傳》曰：「復其見天地之心。」董子以二至為天地之中，云：「中者，天地之太極。」《三統曆》曰：「太極元氣，函三為一。」一，元也；極，中也，即復之初也。元為仁，故二云「以下仁也」；極為中，故四云「中行獨復」，皆指初也。

The passage "From 'Zhong Wei' to 'Zhong Xing'" is Yu Fan's view. The second line and the fifth line are within one hexagram. The hexagrams "Gou" and "Fu" correspond to the summer solstice when yin begins to arise and the winter solstice when yang begins to arise, which represent the center of heaven and earth. Therefore, the Commentary on the Judgment says, "From the hexagram 'Fu' we can roughly see the heart of heaven and earth's continuous generation." Dong Zhongshu regarded the winter solstice and summer solstice as the center of heaven and earth, saying, "The so-called center is the Taiji of heaven and earth." The "Hanshu · San Tong Li" says, "The Taiji original qi includes heaven, earth, and humanity as one whole." Here, the "one" refers to Yuan, and "ji" refers to Zhong, which points precisely to the initial line of the hexagram "Fu." Yuan corresponds to Ren, so the Image Commentary of line six two says, "It is the beginning of Ren." Ji corresponds to Zhong, so line six four says, "Zhong Xing Du Fu," both referring to the initial line.

聖人以復之初九喻顏子。顏子擇乎中庸，得一善則拳拳服膺一善，即復初也。初「不遠復」，擇乎中庸之謂也，故謂中為初。初體震，故震為行。初微謂之獨，初即一也，一猶獨也，故云「初一陽爻稱獨」。四得位應初，故曰「中行獨復」，《象》曰「以從道也」，謂從初。

Confucius used the first line of the Fu hexagram to illustrate Yan Hui. Yan Hui chose the path of the Mean, and once he achieved a good deed, he held it close to his chest and never forgot it, which is exactly what the first line of Fu represents. The first line says "not far from returning," which is a reflection of "choosing the Mean." Therefore, the term "zhong" (Mean) is interpreted as the first line. The first line belongs to the Zhen trigram, so Zhen represents "movement." The first line is subtle and hidden, hence it is called "du" (sole). The first line is one, and "one" is also "du," so it is said "the first line has only one yang line, called du." The sixth line four is in the proper position and corresponds below to the first line, so it is said "the Mean person alone returns." The Image Commentary says "following the path," meaning following the first line.

俗說已下，鄭氏義也。鄭氏謂爻處五陰之中，度中而行，四獨應初，故云「四位在五陽之中而獨應復」，「復」當作「初」也。虞氏以其說非是而駁之曰：四在外體，外體中者五；又非內象，內象中者二。卦唯二五稱中行，既不在二五，何得稱中行？明《易》無是例也。

The following refutation is directed against Zheng Xuan's interpretation. Zheng Xuan believed that the fourth line, being among five yin lines, was in the central position and acted accordingly, and also corresponded uniquely with the first line. Hui Dong cited Zheng Xuan's words as "the fourth line is in the middle of five yang lines and uniquely corresponds to the first," and suggested that the character "复" should be read as "初." Yu Fan disagreed with this view and refuted it: the fourth line is located in the outer trigram, and the central position of the outer trigram is the fifth line; it does not belong to the inner trigram's image, and the central position of the inner trigram is the second line. In the entire Book of Changes, only the second and fifth lines are called "zhongxing" (acting in the center). Since the fourth line is neither the second nor the fifth, how can it be called "zhongxing"? This shows that the Book of Changes does not have such a precedent.

尋鄭氏註釋五經為東漢諸儒之冠，而於易獨疎者，案鄭自序曰：黨錮事解，注《古文尚書》《毛詩》《論語》，為袁譚所逼，來至元城，乃注《周易》。在軍旅之中，匆匆結撰，故其注易獨疎於諸經，時使之也。

When examined closely, Zheng Xuan's commentary on the Five Classics is considered the best among the scholars of the Eastern Han dynasty, except for his commentary on the Zhou Yi, which appears somewhat superficial. The reason is explained in his own preface: after the removal of the restrictions imposed by the Party Persecution Incident, he first commented on the Ancient Text Book of Documents, the Mao Poetry, and the Analects. Later, forced by Yuan Tan, he moved repeatedly to Yuan Cheng and only then began to comment on the Zhou Yi. At that time, he was in the midst of military campaigns, and the book was hastily written, so his commentary on the Zhou Yi is more superficial than his commentaries on the other classics. This was due to the circumstances of the time.

○「過應」至「無悔」○初為卦主，五在復家而非其應，故曰過應。敦厚於陽，故曰敦復，與臨艮上九同義也。五以陰居陽，故曰失位，變之正，故無悔也。○「坤為」至「災眚」○此虞義也。坤為迷，九家《說卦》文。虞氏謂坤冥，為迷也。剝消艮入坤為先迷，故為迷。五爻皆復，上往不反，襄二十八年《春秋傳》曰「復歸無所，是為迷復」是也。居上，故曰高。三上皆陰，故無應。五之正，上體坎，坎為災，故有災眚也。

A commentary on the section from "Overstepping the Position" to "No Regret": The initial line, "Initial Nine," is the main element of a hexagram. The "Six in the Fifth" is located within the hexagram of "Returning" but is not the proper corresponding line to "Initial Nine," hence it is called "overstepping the position." It shows favor to the yang line, thus it is called "Returning with sincerity," which is the same meaning as the "Upper Nine" in the hexagrams of "Approaching" and "Stillness." The "Six in the Fifth" is a yin line in a yang position, hence it is said to be out of place; once it returns to the correct position, there is no regret. Another commentary on the section from "Kun Represents" to "Disaster and Misfortune": This is Yu Fan's interpretation. "Kun represents confusion," as stated in the "Sayings of the Hexagrams" from the nine schools. Yu Fan believed that "Kun" governs the dark and hidden, hence it represents confusion. The hexagram "Splitting" consumes the "Geng" trigram and enters into "Kun," which is exactly what the "Kun" hexagram statement says, "First confusion," so "Kun" has the image of confusion. All five yin lines have returned to their proper positions, but the "Upper Six" continues forward without turning back. The "Zuo Zhuan" from the 28th year of Duke Xiang says, "Returning but having nowhere to go, this is called confusion." This refers exactly to the situation of the "Upper Six." The "Upper Six" is located at the top of the hexagram, hence it is called "high." The third line and the "Upper Six" are both yin lines, and since they are of the same nature, they do not correspond, hence there is no correspondence. After the "Six in the Fifth" returns to its correct position, the upper trigram becomes "Kan," which represents disaster and misfortune, hence it is said that there is "disaster and misfortune."

○「三復」至「凶也」○三復位互體師，坤為用，震為行，故用行師，此虞義也。「上行師」已下荀義也。荀以坤為眾，故用行師。行師自上而為初所距，故距於初。初乾息坤，故陽息上升。陽長則陰消，故必消群陰。上為終，故終有大敗也。

The commentary on the section from "Three Repeats" to "Disaster": When six in the third returns to its proper position, the second to fourth lines together form the structure of the army (Gua) of the army. The earth (Kun) represents "use" and thunder (Zhen) represents "movement," so it is said "use movement to lead the army," which is Yu Fan's explanation. The part following "the army moves upward" is the view of Xun Shuang. Xun Shuang takes the earth (Kun) as the people, hence the phrase "use movement to lead the army." The sixth at the top initiates an attack from the upper position but is resisted by the first nine, hence the phrase "repelled by the first." The first nine is the yang of Qian within Kun, growing and strengthening; as yang increases, yin retreats, thus inevitably eliminating all yin. The upper position is the end of a hexagram, hence the phrase "eventually suffers great defeat."

震為諸侯國君之象，故國君謂初。虞氏本作「邦君」，君謂姤乾，與荀異也。震受乾命而復自道，易氣從下生，自下升上，故云受命。復道當從下升，今上六專君命而擅用師，王誅之所必加。《春秋》五十凡曰：「凡師能左右之曰以。」臣擅君命，是以其國君凶也。○「坤為」至「克徵」○《說文》曰：「至，從高下至地，從一。」一猶地也。《坤·彖傳》曰「至哉坤元」，故坤為至也。《繋上》曰「天九地十」，故為十年。此上虞義也。行師當奉君命，上反君道，故十年不克征。不克者，義弗克也。

The trigram Zhen symbolizes the feudal lords, so "guojun" refers to the initial line, Chijiug. Yu Fan used the term "bangjun" instead, interpreting "jun" as the trigram Qian in the hexagram Gou, differing from Xun Shuang. Zhen receives the command from Qian and follows its own path to return. The energy of the Book of Changes originates from below and ascends upward, hence it is said "shouming." The path of returning should naturally ascend from below, but now Shangliu alone seizes the royal command and acts independently, so the king's punishment must fall upon it. The fifty principles of the Spring and Autumn Annals state: "If the army can be commanded by others, it is recorded with the character 'yi'." A minister acting independently with the royal command is thus said "yi qiguojun xiong." Furthermore, Yu Fan provides commentary on the section from "Kun wei" to "kezheng": The "Shuowen Jiezi" explains: "Zhi means descending from a high place to the ground, with the character shape consisting of 'yi'." This "yi" corresponds to the earth. The "Commentary on the Judgment" of the hexagram Kun states "Zhi zai Kun yuan," so Kun represents "zhi." The "Great Treatise" of the upper section says "Tian jiu di shi," so Kun represents the number ten years. All these are Yu Fan's interpretations. Military campaigns should be carried out with the royal command, but Shangliu violates the way of being a ruler, hence it cannot launch a campaign even within ten years. The term "buke" refers to the inability to do so in terms of righteousness.

無妄，元亨利貞，其匪正有眚，不利有攸往。注。上之初。妄讀為望，言無所望也。四已之正成益，利用大作；三上易位成既濟，雲行雨施，品物流形，故曰元亨利貞。其謂三，三失位，故匪正。上動成坎，故有眚。體屯難，故不利有攸往。災及邑人，天命不右，卦之所以為無望也。《雜卦》曰：「無妄，災也。」

The Hexagram of Wuwang states: "Originality, Greatness, Advantage, Constancy. If not upright, there will be calamity, and it is not advantageous to go on a journey." Hui Dong explains: This hexagram is formed by the top line returning down to the initial position. "Wang" is read as "wang," meaning there is nothing to hope for. When nine four returns to the correct position, it becomes the Hexagram Yi. The initial nine of Yi says, "It is advantageous to make great efforts." When three and the top lines exchange positions, it becomes the Hexagram Ji Ji. Clouds flow and rain falls, allowing all things to manifest their forms, hence "Originality, Greatness, Advantage, Constancy." "Its" refers to six three, which is out of its proper position, hence "not upright." When upper nine moves, it forms Kan, hence "calamity." The entire hexagram contains the nature of Zun, which is difficult, hence "not advantageous to go on a journey." Calamity spreads to the people of the town, and heaven's mandate does not assist, which is precisely the reason for the hexagram's name "No Hope." The Miscellaneous Hexagram Transmission says: "The hexagram Wuwang discusses calamity."

疏。卦自來。上九一爻來反於初，與後世卦變之例不同，此虞義也。妄讀為望，馬、鄭義也。九四可貞，故云四已之正。四之正成益，益初九「利用為大作」，虞彼注云：「大作謂耕播耒耨之利，蓋取諸此。」三上易位成既濟，乾升為雲行，坤降為雨施，品物流形，群生暢遂，此神農既濟之時也，故曰元亨利貞。

Hui Dong explains the transformation of hexagrams. The original text here is missing some characters. According to his own note, it should be read as "the upper line returns to the initial position," meaning that the line at the top (upper nine) returns to the first position. This differs from the commonly accepted pattern of hexagram transformation, which is the view of Yu Fan. The character "妄" is read as "望," which is the interpretation given by Ma Rong and Zheng Xuan. The line statement of line four says "it is proper to be sincere," so it indicates that line four has already become correct. When line four becomes correct, it forms the hexagram of "Benefit." The line statement of the first line of "Benefit" says "it is advantageous to make great efforts," and Yu Fan explains there that "great efforts" refers to the benefits of plowing and sowing with plowshares and hoes, which is roughly the image being referred to. When the third line and the upper line exchange positions, it forms the hexagram of "Completion." The movement of the Heaven element upward is like the spreading of clouds, and the movement of the Earth element downward is like the falling of rain. All things show their forms, and all beings are smooth and prosperous, which is exactly the era of Shen Nong during which the world was in a state of completion. Therefore, it is said "the beginning is favorable, advantageous to all, beneficial, and proper."

卦有既濟之道而名無妄者，以三上二爻耳。其謂三，三以陰居陽，失位不正，故云其匪正。四之正，上動成坎，坎為多眚，故有眚。體屯，《說文》曰：「屯，難也，象艹木之生，屯然而難。」《易》曰：「屯，剛柔始交而難生。」故曰體屯難。「不利有攸往」，《屯》卦辭。屯指初，此指上也。

This hexagram originally contains the principles of the "Already Completed" hexagram, yet it is named "No Falsehood." The key lies in the third and top lines. "Its" refers to the third line, which is a yin line occupying a yang position, thus being out of place and improper, hence "its not correct." After the nine in the fourth line returns to correctness, the top nine moves, forming Kan, which signifies many calamities, hence "there is a calamity." The entire hexagram contains the structure of "Obstruction." The "Shuo Wen Jie Zi" says: "Obstruction means difficulty; the character shape resembles young grass and trees beginning to grow, obstructed and difficult to break through the soil." The "Commentary on the Judgment" of the "Obstruction" hexagram in the "Book of Changes" says: "Obstruction is the initial combination of yang and yin, and difficulty follows." Hence, "difficult to move forward." "Not favorable for going somewhere" was originally the hexagram statement of the "Obstruction" hexagram; however, the "Obstruction" refers to the first line, while here it refers to the top line.

災成於三窮於上。三曰「邑人之災」，上曰「行有眚」。《彖傳》云：「天命不右，行矣哉。」故云災及邑人，天命不右，卦之取義於無妄者此也。引《雜卦》者，證無妄為災之義也。王充《論衡》曰：「易無妄之應，水旱之至自有期節。」充雲易無妄者，謂《易》之《無妄傳》也。劉逵《吳都賦》注引《易無妄》曰：「災氣有九，陽阨五，陰阨四，合為九，一元之中四千六百一十七歲各以數至。」

Disaster arises in the sixth line of the third position and reaches its extreme in the ninth line at the top. The sixth line of the third position says "disaster befalls the people of the town," and the ninth line at the top says "there is an omen of misfortune." The Commentary on the Judgment says, "Heaven's mandate does not support, so what can be done?" Therefore, the self-commentary discusses disaster affecting the people of the town and Heaven's mandate not supporting, which is the meaning of this hexagram being called "Without Expectation." Hui Dong cites the Commentary on Miscellaneous Hexagrams to confirm that "Without Expectation" has the meaning of disaster. Wang Chong's Lunheng says: "The fulfillment of the hexagram Without Expectation, droughts and floods come with a certain period and rhythm." What Wang Chong refers to as "the Book of Changes has Without Expectation" means the Commentary on the Hexagram of Without Expectation. Liu Kui's annotation of the Wu Du Fu cites the Without Expectation hexagram saying: "Disaster has nine categories, five belong to yang calamities, four belong to yin calamities, totaling nine; within a cycle of four thousand six hundred and seventeen years, they come in order according to their numbers."

《漢書·律曆志》云：「易九戹，日初入元百六，陽九。」孟康注云「易傳也」，所謂「陽九之戹，百六之會」。尋九戹當作無妄，即《易無妄》，故孟康以為易傳。篆「無妄」與「九戹」相似，故誤從之。《易無妄傳》疑七十子之門人所撰，如魏文侯之《孝經傳》也。《律曆志》又云：「經歲四千五百六十，災歲五十七。」故一元之中四千六百一十七歲，所謂《易無妄》之應也。

The "Hanshu · Lüli Zhì" says: "The nine calamities of the Book of Changes, the first hundred and sixth year of the first cycle, is called the 'Yang Ji' calamity." Meng Kang's commentary says, "This is a statement from the Book of Changes transmission," which is commonly referred to as "Yang Ji calamity and the hundred sixth convergence." Investigating further, the two characters "jiu e" should actually be "wu wang," which refers to the "Book of Changes Wu Wang." Therefore, Meng Kang regarded it as a transmission of the Book of Changes. The seal script characters "wu wang" and "jiu e" are similar in form, leading to a mistake, which was then passed down by later generations. The "Book of Changes Wu Wang Transmission" is likely written by the disciples of Confucius' seventy disciples, similar to the "Xiaojing Transmission" passed down by Wei Wenhou. The "Lüli Zhì" also states: "The normal years are four thousand five hundred and sixty, and the years of calamity are fifty-seven." When these two numbers are added together, the total for one cycle is four thousand six hundred and seventeen years, which is the period of calamities and anomalies mentioned in the "Book of Changes Wu Wang."

初九：無妄，往吉。注。謂應四也。四變得位，承五應初，故往吉。在外稱往。六二：不耕穫，不菑畬，凶，則利有攸往。注。有益耕象，遭無妄之世，故不耕穫、不菑畬凶。應五則利，故則利有攸往。六三：無妄之災，或繫之牛，行人之得，邑人之災。注。應在上，上動體坎，故稱災。坤為牛，乾為行人，坤為邑人。牛所以資耕菑也，繋而弗用，為行人所得，故災。天子所居曰邑，邑人災，天下皆災矣。

The line statement for the initial line (Chu Ji) is: "Without false movement, going forward is auspicious." Hui Dong's self-commentary says: This refers to the initial line corresponding to the fourth line. When the fourth line changes, it attains the correct position. It is above the fifth line and corresponds to the initial line, so going forward is auspicious. The movement of a line towards the outer trigram is called "going forward." The line statement for the second line (Liuer) is: "Not sowing and reaping, not clearing and cultivating, misfortune; but it is advantageous to go forward." Self-commentary: The hexagram contains the image of farming from the hexagram Yi. Because it is in a time of "no expectation," it cannot sow and reap, nor can it clear and cultivate land, hence misfortune. It corresponds to the fifth line and thus gains advantage, so it says "it is advantageous to go forward." The line statement for the third line (Li San) is: "Misfortune from false movement, perhaps the ox is tied up, the traveler gains it, but the people of the town suffer." Self-commentary: The corresponding line of the third line is the top line. When the top line changes, it forms the trigram Kan, hence the calamity. The trigram Kun represents an ox, the trigram Qian represents a traveler, and the trigram Kun also represents the people of the town. The ox is used for farming and clearing land, but now it is tied up and unused, and is taken by a passerby, thus causing calamity. The place where the Son of Heaven resides is called "town," so the people of the town suffer, meaning the whole world suffers.

九四：可貞，無咎。注。動則正，故可貞。承五應初，故無咎。九五：無妄之疾，勿藥有喜。注。坎為疾。君以民為體，邑人災，君之疾也，故曰無妄之疾。巽為木，艮為石，故稱藥。得位得正，故勿藥有喜。陽稱喜也。上九：無妄，行有眚，無攸利。注。動成坎，故行有眚。乘剛逆命，故無攸利。天命不右，行矣哉。

The fourth line statement says: "It is proper to be sincere, there will be no blame." Hui Dong explains: The fourth line moves to its proper position, hence "it is proper to be sincere"; it is above the fifth line and corresponds to the first line, so there will be no mistake. The fifth line statement says: "A sudden illness, no medicine is needed, there is joy." Hui Dong explains: The trigram Kan represents disease. The ruler considers the people as his body, so if the people suffer disaster, it is as if the ruler is ill, hence "a sudden illness." The trigram Xun represents wood, and Gen represents stone; grass, wood, and stone can all be used as medicine, hence the image of medicine. The fifth line is in its proper position and is in the center and upright, so no medicine is needed and there is naturally joy. A yang line is called "joy." The top line statement says: "Without expectation, going leads to misfortune, there is nothing advantageous." Hui Dong explains: The top line moves to form Kan, hence "going leads to misfortune." It is above the yang lines, opposing the command issued by Xun, hence there is nothing advantageous. The Commentary on the Judgment says that the heavenly mandate does not support it, so what can it do?

疏。「謂應」至「稱往」○此虞義也。初正應四，兩陽敵應，四變之正，故得位。上承五，下應初，初往則吉，故往吉。四在外，故云在外稱往。在外曰往，在內曰來，易之例也。○「有益」至「攸往」○有益耕象，虞義也。謂四之正體益，故云有益耕象，義見上也。《釋地》曰：「一歲曰菑，二歲曰新田，三歲曰畬。」孫炎注云：「菑，始災殺其草木也。新田，新成柔田也。畬，和也，田舒緩也。」凶，凶年也。遭無妄之世，天下雷行物與無妄，不能耕而獲，不能菑而畬，故凶也。舊脫凶字，故卦義不明，《禮記·坊記》有之，蓋七十子所傳，當得其實也。二正應五，故應五則利；在外曰往，故則利有攸往，謂往五也。

Hui Dong's commentary on the section from "should" to "called going" states: This is Yu Fan's view. The correct correspondence of initial nine is nine four, two yang lines being of the same nature and opposing each other. Nine four, after changing to the correct position, attains the correct place. It is above nine five and corresponds to initial nine, so when initial nine moves towards it, it is auspicious, hence the saying "going is auspicious." Nine four is in the outer trigram, hence "called going" when referring to the outer trigram. A line moving towards the outer trigram is called "going," while moving towards the inner trigram is called "coming," which is a general principle in the Book of Changes. Further, in the commentary on the section from "beneficial" to "going," "beneficial farming" is Yu Fan's view, meaning that after nine four attains the correct position, it forms the structure of the Book of Gain, hence containing the image of farming in the Book of Gain, the meaning of which has already been explained earlier. The Er Ya, Shì Dì says: "The first year of cultivation is called zī, the second year is called xīn tián, and the third year is called yú." Sun Yan's annotation says: "Zī means burning the grass and trees on the ground; xīn tián means newly cultivated soft land; yú means harmonious, the soil is easy to till." "Fuxiong" refers to a year of famine. Being in a time of "no hope," although the heavens have thunder moving and all things correspond with "no hope," one cannot till and reap, nor can one cultivate and have mature crops, hence it is凶. The original text omitted the character "凶," making the meaning of the hexagram unclear; however, the quoted text in the Li Ji, Fang Ji retains this character, likely passed down by the seventy disciples, and should conform to the original form. The correct correspondence of six two is nine five, so corresponding to five is beneficial; moving towards the outer trigram is called "going," hence "it is beneficial to go," referring to moving to correspond with nine five.

○「應在」至「災矣」○三與上應，故應在上。上動體坎，坎為災，故稱災。坤為牛，《說卦》文。乾為人，故為行人。坤為邑，故為邑人。已上皆虞義也。《海內經》曰：「后稷是播百穀，稷之孫叔均是始作牛耕。」郭璞注云：「始用牛犂。」故云牛所以資耕菑也。孔子弟子冉伯牛名耕。《新書》鄒穆公曰：「百姓飽牛而耕。」則牛耕始於三代矣。無妄之世，故繋而弗用，為行人所得，不耕不菑，故災也。

The passage explains the section from "Should Be" to "Disaster." Six in the Third corresponds with Nine at the Top, so the Response Line is above. When Nine at the Top moves, it forms the structure of Kan, which represents disaster, hence the term disaster. The trigram Kun represents cattle, as mentioned in the "Commentary on the Changes." The trigram Qian represents people, so it is used to symbolize travelers; Kun represents a city, so it is used to symbolize people in the city. These interpretations are according to Yu Fan. The "Classic of Mountains and Seas, Volume of the Inner Seas" states: "After Ji sowed all kinds of grains, his grandson Shu Jun was the first to use cattle for plowing." Guo Pu's commentary says: "This refers to the beginning of using plows drawn by cattle." Therefore, the self-commentary explains that cattle are used for farming and clearing land. Also, Confucius' disciple Ran Bo Niu was named "Geng," which shows the connection between cattle and farming. In the "New Book" by Jia Yi, it is recorded that Zou Mu Gong said: "The people feed their cattle to plow the fields." This shows that cattle plowing existed since the Xia, Shang, and Zhou dynasties. In a time of "no hope," cattle are tied up and not used, instead being led away by passersby. The fields are not farmed, and the land is not cleared, thus causing disaster.

夏商天子之居名邑。《詩·殷武》曰：「商邑翼翼，四方之極。」毛傳曰：「商邑，京師也。」是以《白虎通》曰：「夏曰夏邑，殷曰商邑，周曰京師。」《尚書》曰「率割夏邑」，謂桀也；「在商邑」，謂殷也。文王演《易》據夏商之禮，故以天子所居為邑，舉邑以概天下，故云邑人災，天下皆災矣。

In the Xia and Shang dynasties, the residences of the kings were called "yi." The "Shi Jing" (Book of Songs), in its "Shang Song · Yin Wu" section, says: "The city of Shang is orderly and well-organized, serving as a model for the four directions." The Mao Shi (Commentary by Mao) explains: "The city of Shang refers to the capital." Therefore, the "Bai Hu Tong" (White Tiger Classic) states: "In the Xia dynasty, it was called Xia yi; in the Shang dynasty, it was called Shang yi; and it was only in the Zhou dynasty that it was called Jing Shi (capital)." The "Shang Shu" (Book of Documents) mentions "greatly destroying Xia yi," referring to Xia Jie; and "in Shang yi" refers to the capital of the Shang dynasty. King Wen compiled the "Zhou Yi" (I Ching) based on the rituals of the Xia and Shang dynasties, so he referred to the residence of the Son of Heaven as "yi." Using "yi" was meant to encompass the entire world, hence the saying that when the people of the city suffer disaster, the whole world also suffers disaster.

○「動則」至「無咎」○此虞義也。○「坎為」至「喜也」○坎折坤體，故為疾。《漢書·武帝紀》曰：「君者，心也；民猶支體，支體傷則心憯怛。」故云君以民為體，邑人災則支體傷，故云君之疾也。巽為木，艮為石，故稱藥，虞義也。《說卦》曰：「巽為木，艮為小石。」草木所以治病，《春秋》襄二十三年傳曰：「美疢不如惡石。」服虔注云：「砭，石也。」故知木石為藥。九居五，故得位得正。五乾為先王，以茂對時育萬物，故勿藥有喜。陽稱喜，亦虞義也。

A commentary on the section from "movement" to "no blame": this is Yu Fan's view. Another commentary on the section from "Kan represents" to "a joy": Kan breaks the body of Kun, so it indicates illness. The "Book of Han · Wu Emperor's Annals" says: "The sovereign is like the heart, the people are like the limbs; if the limbs are injured, the heart will feel pain." Therefore, the self-commentary explains that the sovereign considers the people as his body, and when the people suffer disaster, it is like the limbs being injured, hence called the sovereign's illness. Xun represents wood, Gen represents stone, so they are taken as symbols of medicine, which is also Yu Fan's view. The "Commentary on the Hexagrams" says: "Xun represents wood, Gen represents small stone." Grass and trees can be used to treat illness; the "Zuo Zhuan" says in the 23rd year of Duke Xiang: "Sweet illness is not as good as bitter stone needles." Fu Qian's commentary says: "Bian is stone needles." Thus it is known that both wood and stone can be used as medicine. The ninth line is in the fifth position, so it is both in the right position and in the correct place. The ninth line of Kan represents the former kings, who can strive to follow the heavenly timing and nurture all things, so there is no need for medicine and there is naturally joy. Yang lines are called "joy," which is also Yu Fan's view.

○「動成」至「矣哉」○此虞義也。四已正，故上動成坎。坎為多眚，故行有眚。上柔乘剛，逆巽之命，故無攸利。《彖傳》「天命不右，行矣哉」，正謂上也，故引以釋行有眚，而無妄之義亦可見矣。

The commentary on the section from "dòng chéng" to "yǐ zāi" is based on Yu Fan's interpretation. Since nine in the fourth has already returned to the correct position, the top line moving becomes Kan. Kan is associated with many calamities and misfortunes, hence the statement "traveling brings misfortune." The top line, being yin, is above the yang lines, thus violating the command represented by Xun. Therefore, "there is no benefit." The Commentary on the Judgment says, "Heaven's mandate does not support, so what can be done?" This is referring specifically to the top line, hence Hui Dong cites it to explain "traveling brings misfortune." The meaning of the hexagram Wuwang, which relates to calamity, is thus clearly established.