Volume Nine

《序卦》曰：益而不已必決，故受之以夬。夬者，決也。韓康伯曰：益而不已則盈，故必決矣。(乾下兌上)。夬：夬，揚于王庭。虞翻曰：陽決陰，息卦也。剛決柔，與剝旁通。乾為揚，為王，剝艮為庭，故“揚于王庭”矣。鄭玄曰：夬，決也。陽氣浸長，至於五，五，尊位也。而陰先之，是猶聖人積德悅天下，以漸消去小人，至於受命為天子，故謂之“決”。揚，越也。五互體乾。乾為君又居尊位，王庭之象也。陰爻越其上，小人乘君子，罪惡上聞於聖人之朝，故曰“夬，揚于王庭”也。

The "Xugua Zhuan" says: Continuous increase will inevitably lead to overflow, so after the Yi hexagram comes the Guai hexagram. "Guai" means to decide, to remove. Han Kangbo explains: Continuous increase will lead to fullness, and fullness will inevitably result in overflow. The Guai hexagram has the Qian trigram below and the Dui trigram above. The hexagram statement says: Guai means to remove the petty person, and to publicly expose his crimes in the royal court. Yu Fan explains according to the twelve message trigrams and the concept of mutual reversal: Guai is the hexagram of five yang trigrams deciding to remove one yin trigram, representing the growth of yang and the removal of yin. It is the hexagram of a strong trigram deciding a weak one. It is mutually reversed with the Bo hexagram. Qian represents publicity and the king, and the Bo hexagram, which is mutually reversed with it, has the Gen trigram, which represents the gate and courtyard. Therefore, it says "publicly expose in the royal court." Zheng Xuan explains: "Guai" means to decide. Yang energy gradually grows, reaching the fifth line. The fifth line is the position of honor, but the sixth line above is still a yin line. This is like a sage accumulating virtue to make the world pleased, gradually eliminating petty persons, until receiving the mandate of heaven to become the Son of Heaven. Therefore, it is called "decide." "Yang" means to surpass. The fifth line forms the Qian trigram in the mutual trigrams, and Qian represents the sovereign, who is in the position of honor, which is the image of the royal court. A yin line surpassing it represents petty persons rising above the virtuous ones, with their crimes reaching the sage's court. Therefore, it says "Guai, yang yu wang ting."

孚號有厲，虞翻曰：陽在二五稱孚。孚，謂五也。二失位，動體巽，巽為號，離為光。不變則危。故“孚號有厲，其危乃光也”。告自邑。不利即戎，虞翻曰：陽息動復。剛長成夬。震為告。坤為自邑。夬從復升，坤逆在上，民眾消滅。二變時，離為戎。故“不利即戎，所尚乃窮也。”利有攸往。虞翻曰：陽息陰消，君子道長，故“利有攸往，剛長乃終”。

The Hexagram Statement says: To sincerely issue commands to the people, there is still danger. Yu Fan explains: A yang line in the second and fifth positions is called "fu," here "fu" refers to the fifth line. The second line is out of position, and when it moves, it forms the structure of Xun. Xun represents commands, and Li represents brightness. If it remains unchanged, there is danger, so it says "sincerely issuing commands brings danger, and the danger is illuminated." The Hexagram Statement also says: First issue a warning from one's own city, it is not favorable to immediately engage in warfare. Yu Fan explains according to the twelve message hexagrams: Yang energy begins to grow from the Fu hexagram, and the strong line gradually increases to become Guai. Zhen represents a warning, and Kun represents one's own city. Guai arises from Fu through successive development, and Kun returns to the upper position, thus the image of the people disappears. When the second line moves, it becomes Li, which represents military force, so it says "not favorable to immediate warfare, the desired thing is exhausted." The Hexagram Statement also says: It is favorable to go somewhere. Yu Fan explains: Yang energy grows and Yin energy declines, the way of the gentleman gradually increases, so it says "favorable to go somewhere, the strong line reaches its end."

《彖》曰：夬，決也，剛決柔也。虞翻曰：乾決坤也。健而說，決而和。虞翻曰：健，乾。說。兌也。以乾陽獲陰之和，故“決而和”也。揚于王庭，柔乘五剛也。王弼曰：剛德齊長，一柔為逆，眾所同誅，而無忌者也。故可“揚于王庭”。孚號有厲，其危乃光也。荀爽曰：信其號令天下，眾陽危。去上六，陽乃光明也。干寶曰：夬九五則“飛龍在天”之爻也。應天順民，以發號令，故曰“孚號”。以剛決柔，以臣伐君，君子危之，故曰“有厲”。德大即心小，功高而意下，故曰“其危乃光也”。

The Commentary on the Judgment says: "Gua" means to decide, which is the action of a strong line removing a weak line. Yu Fan explains: this refers to the Heaven trigram removing the Earth trigram. The Commentary on the Judgment says: it is strong and vigorous yet joyful, decisive yet harmonious. Yu Fan explains: "Vigorous" refers to the lower trigram Heaven, "Joyful" refers to the upper trigram Lake; using the yang strength of Heaven to obtain the harmonious nature of yin, thus it is said "decisive yet harmonious." The Commentary on the Judgment says: proclaiming the guilt in the royal court is because one weak line is above five strong lines. Wang Bi explains: five strong lines have the same virtue and advance together, while one weak line is rebellious at the top, being condemned by all, so no one need be afraid, thus it can be openly proclaimed in the royal court. The Commentary on the Judgment says: sincerely issuing commands yet still facing danger and hardship, because of the fear in the heart, its path can become bright. Xun Shuang explains: when sincerely issuing commands to the world, many yang lines are still in danger and doubt; only by removing the top line, the path of yang can truly become bright. Gan Bao, who always interprets the Book of Changes through historical events, says: the fifth line of the Gua hexagram is the same as the fifth line of the Qian hexagram, "A dragon in the sky"; following the will of heaven and the people to issue commands, thus it is said "sincere proclamation"; using yang strength to remove yin weakness, which is like a minister attacking the king, thus the gentleman is full of fear, thus it is said "there is danger"; the greater the virtue, the more cautious, the greater the achievement, the more humble, thus it is said "its danger becomes bright."

告自邑，翟元曰：坤稱邑也。干寶曰：殷民告周以紂無道。不利即戎，所尚乃窮也。荀爽曰：不利即尚兵戎，而與陽爭，必困窮。利有攸往，剛長乃終也。虞翻曰：乾體大成，以決小人。終乾之剛，故乃以終也。《象》曰：澤上於天，夬。陸績曰：水氣上天，決降成雨。故曰“夬”。君子以施祿及下，居德則忌。虞翻曰：君子謂乾，乾為施祿。下為剝坤，坤為眾臣。以乾應坤，故“施祿及下”。乾為德，艮為居，故“居德則忌”。陽極陰生，謂陽忌陰。

The Commentary on the Judgment cites "gao zi yi," and Zhai Yuan explains that the earth is called yi. Gan Bao interprets it according to historical events: this refers to the people of the Yin dynasty accusing King Zhou of wrongdoing to the people of the Zhou dynasty. The Commentary on the Judgment says it is not favorable to act immediately, because the path they are following has reached its end. Xun Shuang explains: it is not favorable to use military force to contend with the many yang lines, for that would inevitably lead to hardship and exhaustion. The Commentary on the Judgment says it is favorable to go somewhere, because the strong line has reached its completion. Yu Fan explains: the body of the Heaven line has reached great accomplishment, used to remove small people; to carry out the strong virtue of Heaven to the end, thus saying "nei zhong." The Image Commentary then says: the marsh water rises to the sky, which is the Gua卦. Lu Ji explains: water vapor rises to the sky, breaks through and falls as rain, hence called "Gua." The Image Commentary continues: the gentleman thus bestows salary upon those below, resides in virtue and knows what to be cautious about. Yu Fan explains: "the gentleman" refers to Heaven, Heaven is the one who bestows salary; below is the坤 of the Gua that is connected to Gua,坤 represents the ministers; using Heaven to correspond with坤, thus saying "bestows salary upon those below." Heaven is virtue, Guan is residence, thus saying "resides in virtue and knows caution"; when yang reaches its peak, yin will arise, meaning yang should be cautious of yin.

初九：壯于前趾，往不勝為咎。虞翻曰：夬變大壯，大壯震為趾，位在前，故“壯於前”。剛以應剛，不能克之，往如失位，故“往不勝為咎”。《象》曰：不勝而往，咎也。虞翻曰：往失位應陽，故咎矣。九二：惕號，莫夜有戎，勿恤。虞翻曰：惕，懼也。二失位，故“惕”。變成巽，故“號”。剝坤為“莫夜”。二動成離，離為戎，變而得正，故“有戎”。四變成坎，坎為憂，坎又得正，故“勿恤”。謂成既濟定也。《象》曰：有戎勿恤，得中道也。虞翻曰：動得正應五，故“得中道”。

The line statement of the first line says: The front part of the foot is strong, but going forward and not being able to win becomes a fault. Yu Fan explains: The retreat of the Gua (夬) leads to the Great Strength (大壮), and the lower part of the Great Strength is Zhen (震), representing the foot, located at the front, so it is said 'strong at the front'. The first line, being a strong line, corresponds to the fourth line, which is also strong. Since it cannot overcome the other, going forward would also lose its position, so it is said 'going forward without victory is a fault'. The Image Commentary says: Going forward without victory is a fault. Yu Fan explains: Going forward causes a loss of position, and the corresponding line is also a strong line, hence the fault. The line statement of the second line says: Being cautious and calling out, there will be military affairs in the evening, but there is no need to worry. Yu Fan explains: 'Cautious' refers to fear; the second line, being a strong line in a weak position, loses its position, hence 'cautious'. One change leads to Xun (巽), which represents commands, hence 'calling out'. 'At dusk' refers to the evening, taking the image from the Pei (剥) hexagram's坤 (Kun), which is connected to Gua (夬). The second line changing once becomes Li (离), which represents military affairs, and the change results in a correct position, hence 'military affairs'. The fourth line changing once becomes Kan (坎), which represents worries, and Kan also achieves its correct position, hence 'no need to worry', meaning the final state of completion where all lines are in correct positions. The Image Commentary says: Having military affairs without worry is because it has the middle path. Yu Fan explains: The second line changing once achieves a correct position and corresponds to the fifth line, hence 'having the middle path'.

九三：壯于頄，有凶。翟玄曰：頄，面也。謂上處乾首之前，稱頄。頄，頰間骨。三往壯上，故“有凶”也。君子夬夬，獨行遇雨。荀爽曰：九三體乾，乾為君子。三五同功，二爻俱欲決上，故曰“君子夬夬”也。“獨行”謂一爻獨上，與陰相應，為陰所施，兌為雨澤，故遇雨也。若濡有慍，無咎。荀爽曰：雖為陰所濡，能慍不悅，得無咎也。

The line statement of nine three says: The cheekbone is strong and prominent, there is danger. Zhai Xuan explains: "Que" refers to the face; six at the top is in front of the head of Qian, so it is called "Que," which is the bone between the cheek and the face; nine three advances to contend with six at the top, hence there is danger. The line statement also says: The gentleman decides again and again, proceeds alone and meets rain. Xun Shuang explains based on the structure of Qian: nine three is in the body of Qian, Qian represents the gentleman; three and five have the same function but different positions, the two lines both wish to remove six at the top, hence it is said "the gentleman decides again and again." What is meant by "proceeding alone" is that nine three proceeds alone upward, corresponding to six at the top, the yin line, thus being tainted by yin energy; Dui represents rain, hence meeting rain. The line statement also says: Like being wet and harboring anger, there is no mistake. Xun Shuang explains: Although nine three is tainted by yin, it can be angry without being pleased, hence there is no mistake.

《象》曰：君子夬夬，終無咎也。王弼曰：頄，面顴也。謂上六矣。最處體上，故曰“頄”也。剝之六三，以應陽為善。夫剛長則君子道興，陰盛則小人道長。然則處陰長而助陽則善，處剛長而助柔剛凶矣。而三獨應上，助小人，是以凶也。君子處之，必能棄夫情累，決之不疑，故曰“夬夬”也。若不與陽為群，而獨行殊志，應於小人，則受其困焉。遇雨若濡有慍，而終無所咎也。

The Image Commentary says: The gentleman decides again and again, and will never have a mistake. Wang Bi explains: "Qiao" refers to the cheekbone, indicating the sixth line at the top; it is located at the top of the entire hexagram, hence called "Qiao." The sixth line in the third position of the hexagram Bao, which is yin and corresponds with the yang line, is considered good. Generally, when a yang line grows, the way of the gentleman arises, and when yin increases, the way of the petty person grows. Therefore, in an era where yin is dominant, assisting yang is good, and in an era where yang is dominant, assisting yin is dangerous. The ninth line in the third position specifically corresponds with the sixth line at the top and assists the petty person, hence there is danger. A gentleman in this position must certainly be able to set aside personal attachments, make decisions without hesitation, hence it is said "Decide again and again." If one does not align with the other yang lines and instead independently corresponds with the petty person, one will be troubled by it; although there is an image of being drenched by rain and harboring anger, in the end there will be no mistake.

九四：臀無膚，其行次且。虞翻曰：二四已變，坎為臀。剝艮為膚，毀滅不見。故“臀無膚”。大壯震為行。坎為破，為曳。故“其行趑趄”也。牽羊悔亡，聞言不信。虞翻曰：兌為羊，二變巽為繩，剝艮手持繩，故“牽羊”。謂四之正，得位承五，故“悔亡”。震為言，坎為耳，震坎象不正，故“聞言不信”也。

The fourth line statement says: The buttocks have no skin, walking is difficult and hesitant. Yu Fan explains: The second and fourth lines have changed, and Kan represents the buttocks; the adjacent卦 of Guai, which is Bao, has Gen, which represents skin. At this time, destruction is present, so it is said "the buttocks have no skin." The line statement also says: Leading a sheep, regret disappears; hearing loyal words but not believing them. Yu Fan explains:兑 represents a sheep, the second line changing to Xun represents a rope, and the Gen of Bao represents the hand, holding the rope, so it is said "leading a sheep." The fourth line changing to a proper position, occupying a suitable place and supporting the fifth line, so it is said "regret disappears." Zhen represents speech, Kan represents the ear, and the image of Zhen and Kan is not upright, so it is said "not believing what is heard."

《象》曰：其行次且，位不當也。聞言不信，聰不明也。虞翻曰：坎耳離目，折入於兌故“聰不明”矣。案：兌為羊，四五體兌故也。凡卦，初為足；二為腓；三為股；四為臀，當陰柔，今反剛陽，故曰“臀無膚”。九四震爻，震為足，足既不正，故“行趑趄”矣。

The Image Commentary says: difficulty in movement and hesitation arise because of an improper position; hearing loyal words yet not believing them is due to unclear perception. Yu Fan explains: Kan represents ear, Li represents eye, and both trigrams are broken and enter Dui, hence 'intelligence is not clear'. Li Dingzuo adds: Dui represents sheep, because the fourth and fifth lines together form the structure of Dui. Generally, a hexagram is taken as representing the human body, with the first line as foot, the second line as lower leg, the third line as thigh, and the fourth line as buttocks; the buttocks should be of yin flexibility, but nine four is yang strength, hence 'buttocks have no skin'. Nine four is also Zhen line, Zhen represents foot, and since the foot is not proper, movement is unsteady.

九五：莧陸夬夬，荀爽曰：莧謂五，陸謂三。兩爻決上，故曰“夬夬”也。莧者，葉柔而根堅且赤，以言陰在上六也。陸亦取葉柔根堅也。去陰遠，故言“陸”。言差堅於莧。莧根小，陸根大。五體兌，柔居上，莧也。三體乾，剛在下，根深，故謂之“陸”也。

The line statement of the fifth line says: "The plant called Xian and the plant called Shanglu are both to be decisively separated." Xun Shuang divided these two plants between two lines: "Xian" refers to the fifth line, and "Shanglu" refers to the third line. Both lines need to decisively remove the sixth line above. Therefore, it is said "Decisive again and again." Xian has soft leaves and hard red roots, which is used to illustrate a yao that is yin in the sixth line above. Shanglu also takes the meaning of soft leaves and firm roots. Since the sixth line is farther from the line of Li, it is called "Shanglu," meaning it is somewhat more firm than Xian. Xian has small roots, while Shanglu has large roots. The fifth line is in the structure of Dui, with a yin line above it, which matches the image of Xian. The third line is in the structure of Qian, with a yang line below it and deep roots, so it is called Shanglu.

中行無咎。虞翻曰：莧，說也。莧，讀夫子莧爾而笑之莧。睦，和睦也。震為笑。言五得正位，兌為說，故“莧陸夬夬”。大壯震為行，五在上中，動而得正，故“中行無咎”。舊讀言莧陸，字之誤也。馬君、荀氏皆從俗，言莧陸非也。《象》曰：中行無咎，中未光也。虞翻曰：在坎陰中，故“未光”也。王弼曰：莧，草之柔脆者也。決之至易，故曰“夬夬”也。夬之為義，以剛決柔，以君子除小人也。而五處尊位，最比小人，躬自決者也。夫以至尊而敵於至賤，雖其克勝，未足多也。處中而行，足以免咎而已，未為光益也。上六：無號，終有凶。虞翻曰：應在於三，三動時體巽，巽為號令；四已變坎，之應歷險，巽象不見，故“無號”。位極乘陽，故“終有凶矣”。《象》曰：無號之凶，終不可長也。虞翻曰：陰道消滅，故“不可長也”。

The Line Statement continues: to act with uprightness will not lead to error. Yu Fan did not accept the interpretation of "xian" as a type of plant, but offered a different explanation: "xian" should be interpreted as joy, and is read like "wan" in the Analects where Confucius "wan er er xiao" (smiled gently). "Mu" means harmony; Zhen represents laughter. He believed that Nine in the Fifth occupies the correct position, and Dui represents joy, hence the statement "xian lu gua gua". In the hexagram Da Zhuang, Zhen represents movement, and Nine in the Fifth is located in the middle of the upper trigram. One movement brings it to the correct position, hence the statement "zhong xing wu jiu". The old interpretation reading it as xiancao (a type of plant) and shanglu (another plant) is a textual error. Ma Rong and Xun Shuang followed the common interpretation and spoke of xianlu, which is incorrect. The Image Commentary says: acting with uprightness will not lead to error, but holding to the middle way is not yet fully bright. Yu Fan explained: Nine in the Fifth is located in the middle of Kan's yin line, hence "wei guang" (not yet bright). Wang Bi explained from the perspective of meaning: xian is the softest among grasses, and removing it is extremely easy, hence "gua gua" (decisively). The meaning of Gua is to decisively remove the soft with the strong, and for a gentleman to remove the petty person. Nine in the Fifth, being in a high position, is most closely connected to the petty person at the top, so it must personally take action to remove it. To use a supreme position to oppose the most humble person, even if victorious, is not commendable. To act with uprightness is only sufficient to avoid error, but does not amount to brightness and benefit. The Line Statement for the top sixth line says: calling out will be of no use, ultimately resulting in danger. Yu Fan explained: the top sixth line corresponds to Nine in the Third. When Nine in the Third moves, it forms the trigram Xun, which represents commands. Nine in the Fourth has already transformed into Kan, and the top sixth line going to correspond with Nine in the Third must pass through the danger of Kan. At this time, the Xun image is no longer present, hence "wu hao" (no calling out). It is located at the extreme end and surpasses the yang line, hence "zhong you xiong" (ultimately has danger). The Image Commentary says: the danger of calling out being of no use is because it cannot last long. Yu Fan explained: the yin line has now completely disappeared, hence "bu ke chang ye" (cannot be long).

《序卦》曰：決必有遇，故受之以姤。姤者，遇也。崔覲曰：“君子夬夬，獨行遇雨”，故言“決必有遇”也。(巽下乾上)。姤：姤，女壯，虞翻曰：消卦也，與復旁通。巽，長女；女壯，傷也。陰傷陽，柔消剛，故“女壯”也。勿用取女。虞翻曰：陰息剝陽，以柔變剛，故“勿用娶女，不可與長”也。

The "Xugua Zhuan" says: After a decision is made to depart, there must be a meeting, hence the Gua (Hexagram) of Guai is followed by the Gou (Hexagram). "Gou" means meeting. Cui Jin explains: The line Nine in the Third of the Guai Hexagram says, "The gentleman decisively decides, walks alone and meets rain," hence after a decision to depart, there must be a meeting. The Gou Hexagram has Zhen below and Qian above. The Hexagram Statement says: "Gou" means a woman who is overly strong. Yu Fan explains according to the theory of the changing of the yin and yang and the mutual correspondence of the hexagrams: Gou is a hexagram of the beginning of yin, and corresponds to Fu Hexagram through mutual correspondence. Zhen represents the elder sister, and "strong" here is interpreted as "injury." The beginning of yin begins to injure yang, and the soft begins to erode the strong, hence "a strong woman." The Hexagram Statement says not to marry such a woman. Yu Fan explains: The yin energy grows and is about to remove yang lines, with the soft transforming into the strong, hence "do not use to marry a woman, do not associate with the elder."

《彖》曰：姤，遇也。柔遇剛也。勿用娶女，鄭玄曰：姤，遇也。一陰承五陽，一女當五男，苟相遇耳，非禮之正，故謂之“姤”。女壯如是，壯健以淫，故不可娶。婦人以婉娩為其德也。不可與長也。王肅曰：女不可娶，以其不正，不可與長久也。

The Commentary on the Judgment says: "Gou" means meeting, referring to a yao of yin meeting a yao of yang. Regarding the phrase "do not take a wife," Zheng Xuan explains: "Gou" signifies meeting. A single yin yao serving five yang yao is like a woman facing five men, meeting them in a casual and improper way, which is not in accordance with the proper conduct of ritual. Therefore, it is called "Gou." A woman being so strong is relying on her strength to be licentious, hence she should not be married. Women should possess the virtue of being gentle and modest. The Commentary on the Judgment says one should not dwell with her long, and Wang Su explains: this woman should not be married, because her behavior is improper, and thus one should not dwell with her for a long time.

天地相遇，品物咸章也。荀爽曰：謂乾成於巽，而舍於離。坤出於離，與乾相遇，南方夏位，萬物章明也。《九家易》曰：謂陽起子，運行至四月，六爻成乾，巽位在巳，故言乾成於巽。既成，轉舍於離，萬物皆盛大。從離出，與乾相遇，故言天地遇也。

The Commentary on the Judgment says: Heaven and Earth meet, and thus all things become evident. Xun Shuang explained according to the directional energies of the hexagrams: The path of Heaven is completed at the position of Xun, then it stops at Li; the energy of Earth arises from the position of Li and meets with Heaven, which is the position of the south in summer, and thus all things become bright and flourishing. The Nine Schools of the Book of Changes further use the concept of the Month Builder to calculate: Yang energy begins in the month of Zi, and progresses until the fourth lunar month, when all six lines are pure Yang and form Qian; Xun is paired with the fourth month, so it is said that Qian is formed at Xun; once Qian is formed, it then stops at Li, and all things become flourishing; the energy of Earth arises from Li and meets with Qian, so it is said that Heaven and Earth meet.

剛遇中正，天下大行也。翟元曰：剛謂九五。遇中處正，教化大行於天下也。姤之時義大矣哉。陸績曰：天地相遇，萬物亦然，故其義大也。《象》曰：天下有風，姤。翟元曰：天下有風，風無不周布，故君以施令告化四方之民矣。

The Commentary on the Judgment says: When a strong line meets the position of central correctness, teaching and guidance can spread throughout the world. Zhai Yuan explains: "Strong" refers to the Nine in the Fifth, which is both central and properly positioned, so teaching and guidance can widely prevail throughout the world. The Commentary on the Judgment praises the meaning of the Guo hexagram as being of great significance. Lu Ji explains: Even heaven and earth regard meeting as a great matter, and all things are the same, so its meaning is profound. The Image Commentary says: Wind over the world, this is the Guo hexagram. Zhai Yuan explains: Wind spreads everywhere in the world, so the ruler emulates it by issuing decrees to educate the people in all directions.

后以施命誥四方。虞翻曰：後繼體之君。姤陰在下，故稱“後”。與泰稱後同義也。乾為施，巽為命，為誥。復震二月，東方；姤五月，南方；巽八月，西方；復十一月，北方；皆總在初，故以誥四方也。孔子行夏之時，經用周家之月，夫子傳《彖》、《象》以下，皆用夏家月。是故夏為十一月，姤為五月矣。

The Image Commentary says: The sovereign issues commands and announces to all directions. Yu Fan explains: "The sovereign" refers to the ruler who succeeds the former sovereign; in the Gou hexagram, one yin line is at the bottom, hence it is called "sovereign," which is the same usage as in the Image Commentary of the Tai hexagram. Qian represents giving, and Xun represents commands and announcements. According to the hexagram calendar: Fu hexagram corresponds to Zhen, which is February, belonging to the East; Gou hexagram corresponds to May, belonging to the South; Xun corresponds to August, belonging to the West; Fu hexagram also corresponds to November, belonging to the North; all these are summarized in the first line, hence it is said to announce to all directions. Confucius advocated the use of the Xia calendar, but the text uses the Zhou calendar months. The Commentary on the Judgment and Image Commentary passed down by the Master all use the Xia calendar months, hence Fu hexagram corresponds to November and Gou hexagram corresponds to May.

初六：繫于金柅，貞吉。虞翻曰：柅，謂二也。巽為繩。故“繫柅”。乾為金，巽木入金，柅之象也。初四失正，易位乃吉，故“貞吉”矣。有攸往，見凶。《九家易》曰：絲繫於柅，猶女繫男，故以喻初宜繫二也。若能專心順二，則吉，故曰“貞吉”。今既為二所據，不可往應四，往則有凶故曰“有攸往，見凶”也。

The line statement of the first line says: It is tied to the bronze brake of a carriage, and maintaining the correct position brings good fortune. Yu Fan explains: "Chu" refers to the second line (nine in the second); Xun represents the rope, so it is said "tied to chu"; Qian represents metal, and Xun wood meeting metal exactly represents the image of a bronze brake. The first line and the fourth line are both out of the correct position, and only when they exchange positions does it bring good fortune, so it is said "upright and good fortune." The line statement also says: If there is movement, one will encounter danger. The "Nine Schools Commentary on the Yi" explains: A thread tied to the brake is like a woman being attached to a man, so it is used to compare the first line being attached to the second line. If it can be devoted and obedient to the second line, then it is good fortune, so it is said "upright and good fortune"; now that it has already been occupied by the second line, it cannot go again to correspond with the fourth line, going there will bring danger, so it is said "if there is movement, one will encounter danger."

羸豕孚蹄遯。虞翻曰：以陰消陽。往謂成坤。遯，子弒父；否，臣弒君。夬時三動，離為見。故“有攸往，見凶”矣。三夬之四。在夬，動而體坎，坎為豕，為孚，巽繩操之，故稱“羸”也。巽為舞，為進退，操而舞，故“羸豕孚蹄遯。”以喻姤女望於五陽，如豕蹢躅也。

The line statement says: A pig tied with a rope is indeed restless and kicking about. Yu Fan explains: This is the elimination of yin to overcome yang; the term 'going' refers to the continuous elimination until it becomes the hexagram of K'un. When reaching the hexagram of Duan, there is an image of a son killing his father; when reaching the hexagram of Pi, there is an image of a minister killing his sovereign. When the third line of the hexagram of Guai moves, it becomes Li, which represents sight, hence the statement 'there is a going forward, seeing danger.' This line moves from the third position to the fourth position in the hexagram of Guai; in the hexagram of Guai, when it moves, it forms the body of Kan, which represents the pig and also sincerity. The wind (Xun) represents the rope that binds it, hence it is called 'leng' meaning being bound by a rope. Xun also represents dancing and indecision, being bound yet kicking about, hence it is called 'leng shi fu ti duan,' used to illustrate the hexagram of Gou, where the woman covets five yang lines, just like the bound pig still kicking about.

宋衷曰：羸，大索，所以繫豕者也。巽為股，又為進退。股而進退，則蹄遯也。初應於四，為二所據，不得從應，故不安矣。體巽為風，動搖之貌也。《象》曰：繫于金柅，柔道牽也。虞翻曰：陰道柔，巽為繩，牽於二也。九二：包有魚，無咎，不利賓。虞翻曰：巽為白茅，在中稱包。《詩》云：白茅包之。魚謂初陰，巽為魚；二雖失位，陰陽相承。故“包有魚，無咎”。賓謂四。乾尊稱賓。二據四應，故“不利賓”。或以包為庖廚也。《象》曰：包有魚，義不及賓也。王弼曰：初陰而窮下，故稱魚也。不正之陰，處遇之始，不能逆近者也。初自樂來，應已之廚，非為犯應，故“無咎”也。擅人之物，以為已惠，義所不為，故“不及賓”。

Song Zhong provided another interpretation: "Ling" refers to a thick rope used to tie pigs. Xun represents the thigh, which also signifies movement forward and backward; the movement of the thigh forward and backward resembles the restless kicking of hooves. Initially, the first line should correspond with the fourth line, but it is occupied by the second line, so it cannot follow its proper correspondence, leading to restlessness. It is within the Xun structure, and Xun represents wind, which describes an unstable and fluctuating state. The Image Commentary says: being tied to a bronze stopper, indicating that the flexible principle is restrained. Yu Fan explained: the nature of the yin is gentle and compliant, and Xun represents a rope. The first line is restrained by the second line. The line statement of the second line says: there is a fish in the bundle, which brings no fault, but is unfavorable for guests. Yu Fan explained: Xun represents white reeds, and being in the central position is called "bundle." The Book of Songs, Zhao Nan, mentions "white reeds bundle it." The "fish" refers to the first line, a yin line, and Xun represents fish. Although the second line is out of its proper position, it is in harmony with the first line through yin and yang succession, hence "there is a fish in the bundle, no fault." "Guests" refer to the fourth line, which is the superior trigram and thus called a guest. The second line occupies the proper correspondence of the fourth line, hence "unfavorable for guests." Some people interpret "bundle" as a kitchen. The Image Commentary says: there is a fish in the bundle, according to the meaning, it is not the guests' turn. Wang Bi explained: the first line is a yin line located at the very bottom, hence called fish; this improper yin line at the initial meeting cannot defy the nearest line. The first line willingly comes and joins the kitchen of the second line, not the second line invading its proper correspondence, hence no fault; but taking someone else's property and then giving it as a gift is something that should not be done according to propriety, hence it is not the guests' turn.

九三：臀無膚，其行次且，厲，無大咎。虞翻曰：夬時動之坎，為臀。艮為膚。二折艮體，故“臀無膚”。復震為行，其象不正，故“其行趑趄”。三得正位，雖則危厲，故“無大咎”矣。案：巽為股，三居上，臀也。爻非柔，無膚，行趑趄也。《象》曰：其行次且，行未牽也。虞翻曰：在夬失位，故牽羊。在姤得正，故“未牽也”。

The third line statement says: The buttocks have no skin, walking is difficult and hesitant, although there is danger, there will be no great mistake. Yu Fan explains: At the time of the Gua hexagram, this line moving forms Kan, Kan represents the buttocks; Gen represents skin, nine two damages the Gen structure, so it says 'the buttocks have no skin'; the Fu hexagram, which is related to Gou, has Zhen, Zhen represents movement, its image is not correct, so it says walking is unsteady. The third line itself is in the correct position, although dangerous, so it says there will be no great mistake. Li Dingzuo adds: Xun represents the thighs, the third line is located above the thighs, which is the buttocks; this line is not a yin line, so without skin and walking unsteadily. The Image Commentary says: walking is difficult and hesitant because it has not yet been connected. Yu Fan explains: this line is out of position in the Gua hexagram, so there is the image of leading a sheep; in the Gou hexagram it is in the correct position, so it says 'not connected'.

九四：包無魚，起凶。王弼曰：二有其魚，四故失之也。無民而動，失應而作，是以凶矣。《象》曰：無魚之凶，遠民也。崔覲曰：雖與初應，而失其位。二有其魚，而賓不及。若起於競，涉遠行難，終不遂心。故曰“無魚之凶，遠民也”。謂初六矣。

The fourth line statement says: There is no fish in the net; once there is movement, there is danger. Wang Bi explains: The fish has already belonged to nine two, so nine four loses it; without the people to rely on yet taking action, losing the proper position yet initiating affairs, thus there is danger. The Image Commentary says: The danger of having no fish is due to being distant from the people. Cui Jin explains: Although nine four corresponds with initial six, it has lost its position; the fish belongs to nine two, and as a guest, nine four is not entitled to it; if it intends to compete for it, the path is long and the action is difficult, ultimately unable to achieve its desire. Therefore, it says, "the danger of having no fish is due to being distant from the people," where "people" refers to initial six.

九五：以杞苞瓜，含章，虞翻曰：杞，杞柳，木名也。巽為杞、為苞。乾圓稱瓜。故“以杞包瓜”矣。含章，謂五也。五欲使初四易位，以陰含陽，已得乘之，故曰“含章”。初之四，體兌口，故稱“含”也。干寶曰：初二體巽，為草木。二又為田，田中之果，柔而蔓者，瓜之象也。有隕自天。虞翻曰：隕，落也。乾為天，謂四隕之初，初上承五，故“有隕自天”矣。

The line statement of the fifth line says: Using the branches and leaves of the杞柳 to wrap the melon, implying a subtle elegance. Yu Fan explains: "杞" refers to杞柳, a type of tree; Xun represents杞 and also signifies wrapping; Qian represents the round shape of the melon, so it is said "to wrap the melon with杞". "Containing virtue" refers to the situation of the fifth line: the fifth line wants the first line and the fourth line to exchange positions, so that the yin contains the yang, allowing itself to be above, hence "containing virtue"; the first line moving to the fourth position becomes Dui, which represents the mouth, hence "containing". Gan Bao explains from the perspective of objects: the first and second lines are in the Xun trigram, which represents grass and trees; the second line also represents fields, and the fruits growing in the fields, which are soft and spreading, are the image of the melon. The line statement also says: something falls from the sky. Yu Fan explains: "falling" means dropping; Qian represents heaven, meaning the fourth line drops to the first position, and the first line then ascends to the fifth line, hence "something falling from the sky".

《象》曰：九五含章，中正也。有隕自天，志不舍命也。虞翻曰：巽為命也。欲初之四承已，故“不舍命”矣。上九：姤其角，吝，無咎。虞翻曰：乾為首，位在首上，故稱“角”。動而得正，故“無咎”。《象》曰：姤其角，上窮吝也。王弼曰：進之於極，無所復遇，遇角而已，故曰“姤其角”也。進而無遇，獨恨而已，不與物牽，故曰“上窮吝也。”

The Image Commentary says: Nine in the Fifth is concealed and possesses virtue, because it is in the center and upright; something falling from the sky occurs because its will does not abandon the mandate of Heaven. Yu Fan explains: Xun represents command; Nine in the Fifth wants the First Line to move to the Fourth Position to serve itself, so it is said 'not abandoning the mandate.' The line statement of Upper Nine says: meeting at the horn, there is regret, but no error. Yu Fan explains: Qian represents the head, and the position of Upper Nine is above the head, so it is called 'horn'; it moves and attains uprightness, so there is no error. The Image Commentary says: meeting at the horn is because of reaching the extreme at the top and having regret. Wang Bi explains: advancing to the extreme, there is no more object to meet, and what is met is only a horn, so it is said 'meeting at the horn'; advancing without meeting anything, one feels alone and regretful, but not burdened by external things, so it is said 'reaching the extreme brings regret.'

《序卦》曰：物相遇而後聚，故受之以萃。萃者，聚也。崔覲曰：天地相遇，品物咸章，故言物相遇而後聚。(坤下兌上)。萃：亨，王假有廟。虞翻曰：觀上之四也。觀乾為王。假至也。艮為廟，體觀享祀，故通。上之四，故“假有廟，致孝享”矣。

The "Xugua Zhuan" says: When things meet, they can then gather, so after the Gou hexagram comes the Cui hexagram; "Cui" means gathering. Cui Jun explains: When heaven and earth meet, all things become evident, so things meet and then gather. The Cui hexagram has the Earth below and the Lake above. The hexagram statement says: It is smooth, the king comes to the ancestral temple. Yu Fan explains using hexagram transformation: The Cui hexagram is formed by the top line of the Guan hexagram moving down to the fourth position. The Guan hexagram contains the Heaven, which represents the king; "jià" means to arrive; the Mountain represents the ancestral temple, and the hexagram contains the image of sacrificial rites from the Guan hexagram, hence it is smooth. The top line moves to the fourth position, so it says "jià yǒu miào," meaning the king arrives at the ancestral temple, able to fulfill filial piety and offer sacrifices.

利見大人，亨，利貞。虞翻曰：大人謂五。三四失位，利之正。變成離，離為見。故“利見大人，亨，利貞”。聚以正也。用大牲吉。利有攸往。虞翻曰：坤為牛，故曰“大牲”，四之三，折坤得正，故“用大牲吉”。三往之四，故“利有攸往，順天命也”。

The Hexagram Statement says: It is advantageous to see a great person, things are smooth, and it is advantageous to maintain uprightness. Yu Fan explains: "Great person" refers to the Nine in the Fifth. The Six in the Third and the Nine in the Fourth are both out of their proper positions, so they should change to achieve uprightness. A single change results in the Trigram Li (Fire), which represents the eye and vision, hence the statement "It is advantageous to see a great person, things are smooth, and it is advantageous to maintain uprightness," which is what the Commentary on the Judgment calls gathering in accordance with the right path. The Hexagram Statement also says: Using great sacrifices for worship is advantageous, and it is advantageous to go somewhere. Yu Fan explains: The Trigram Kun (Earth) represents cattle, so it is called "great sacrifices." The Nine in the Fourth moves down to the Third position, sacrificing the Trigram Kun cattle and each attains uprightness, hence the statement "Using great sacrifices is advantageous." The Six in the Third moves up to the Fourth position, hence the statement "It is advantageous to go somewhere, following the mandate of Heaven."

鄭玄曰：萃，聚也。坤為順。兌為悅。臣下以順道承事其君，悅德居上待之。上下相應，有事而和通，故曰“萃，亨”也。假，至也。互有艮巽，巽為木，艮為闕。木在闕上，宮室之象也。四本震爻，震為長子。五本坎爻，坎為隱伏。居尊而隱伏，鬼神之象。長子入闕升堂，祭祖禰之禮也。故曰“王假有廟”。二本離爻也。離為目，居正應五，故“利見大人”矣。大牲，牛也。言大人有嘉會時可幹事，必殺牛而盟，既盟則可以往，故曰“利往”。案：坤為牛，巽木下克坤土，殺牛之象也。

Zheng Xuan combined the concepts of mutual trigrams and the changing yao. "Cui" means gathering; "Kun" represents compliance, and "Dui" represents joy. The subject uses the way of compliance to serve the sovereign, and the sovereign governs with a harmonious and joyful virtue, so that the superior and inferior are in harmony, and when there is an affair, it can be smoothly communicated, hence "Cui, Xing." "Jia" means to arrive. The mutual trigrams include "Gen" and "Xun," where "Xun" represents wood and "Gen" represents a gate. Wood on top of the gate is the image of a palace. According to the theory of changing yao, the fourth line originally belongs to "Zhen," which represents the eldest son; the fifth line originally belongs to "Kan," which represents concealment. Being in a position of honor yet hidden and not visible, this is the image of ghosts and spirits. The eldest son enters the gate and ascends the hall, which is the ritual of worshipping the grandfather and father, hence "Wang jia you miao." The second line originally belongs to "Li," which represents the eye. It is in the correct position and corresponds with the nine in the fifth, hence "Li jian da ren." "Da sheng" refers to cattle; it means that when there is a good gathering and the time is suitable for great affairs, one must sacrifice cattle and make an oath, and once the oath is made, one can proceed, hence "Li wang." Li Dingzuo's commentary says: "Kun" represents cattle, and "Xun" wood is below and restrains "Kun" earth, which is the image of sacrificing cattle.

《彖》曰：萃，聚也，順以說，剛中而應，故聚也。荀爽曰：謂五以剛居中，群陰順悅而從之，故能聚眾也。王假有廟，陸績曰：王，五。廟，上也。王者聚百物以祭其先，諸侯助祭於廟中。假，大也。言五親奉上矣。致孝享也。虞翻曰：享，享祀也。五至初，有觀象，謂享坤牛，故“致孝享”矣。

The Commentary on the Judgment says: "Cui" means gathering; the lower trigram is in harmony with the upper trigram, and the strong lines are in the center with proper response, so it can gather. Xun Shuang explains: This refers to nine in the fifth position, which is a strong yang line in the central position, and all the yin lines are in harmony and pleased, following it, so it can gather people. The Commentary on the Judgment cites "the king goes to the temple," Lu Ji explains: "King" refers to nine in the fifth position, "temple" refers to six at the top; the king gathers all things to worship the ancestors, and the feudal lords assist in the sacrifice in the ancestral temple; he interprets "ji" as great, meaning nine in the fifth position personally serves the superior position. The Commentary on the Judgment says this is fulfilling filial piety and offering sacrifices. Yu Fan explains: "Xiang" is worship; counting from nine in the fifth to six at the beginning contains the image of the Guan hexagram, which refers to offering a cow from the earth trigram as a sacrifice, so it says "zhi xiao xiang."

利見大人亨，聚以正也。虞翻曰：坤為聚，坤三之四，故“聚以正”也。利貞。《九家易》曰：五以正聚陽，故曰“利貞”。用大牲吉。利有攸往，順天命也。虞翻曰：坤為順，巽為命，三往之四，故“順天命也”。觀其所聚，而天地萬物之情可見矣。虞翻曰：三四易位成離坎。坎月離日，日以見天，月以見地，故“天地之情可見矣”。與大壯、咸、恆同義也。

The Commentary on the Judgment says that it is advantageous to see a great man and to be smooth and unimpeded, because it gathers together in accordance with the right path. Yu Fan explains: the earth (Kun) represents gathering, and the third line of Kun moves up to the fourth position to achieve correctness, hence it is said "gathering in accordance with the right path." The Commentary on the Judgment also says it is advantageous to maintain correctness. The Nine Schools' Commentary on the Book of Changes explains: the fifth line, which is correct, gathers all the yang lines, hence it is said "advantageous to maintain correctness." The Commentary on the Judgment says that using great sacrifices is advantageous and beneficial for going forward, because it follows the mandate of heaven. Yu Fan explains: the earth (Kun) represents following, and the wind (Xun) represents command. The third line moves to the fourth position, hence it is said "following the mandate of heaven." The Commentary on the Judgment says that by observing what is gathered, the forms and conditions of heaven and earth and all things can be seen. Yu Fan explains: when the third and fourth lines exchange positions, they form Li (Fire) and Kan (Water). Kan represents the moon, and Li represents the sun. By the sun one can see heaven, by the moon one can see earth, hence it is said "the forms and conditions of heaven and earth can be seen." This is the same explanatory pattern as found in the Commentaries on the Judgment of the trigrams Da Zhuang, Xian, and Heng.

《象》曰：澤上於地，萃。荀爽曰：澤者卑下，流潦歸之，萬物生焉，故謂之萃也。君子以除戎器，戒不虞。虞翻曰：君子謂五。除，修，戎，兵也，《詩》曰：修爾車馬，弓矢戎兵。陽在三四為修。坤為器。三四之正，離為戎兵、甲冑、飛矢。坎為弓弧，巽為繩。艮為石，謂穀甲冑，鍛厲矛矢。故“除戎器”也。坎為寇，坤為亂，故“戒不虞”也。

The Image Commentary says: A marsh on the ground, this is the hexagram of Accumulation. Xun Shuang explains: The marsh and the water are in a low place, and the rain from all four directions converges there, so that all things grow from it, hence it is called "Accumulation." The Image Commentary then says: The superior person thus prepares weapons and is on guard against unexpected changes. Yu Fan explains: "The superior person" refers to the Nine in the Fifth; "remove" means to prepare, "戎" means weapons. The Book of Poetry, Great Ya, has the lines: "Repair your chariots and horses, bows and arrows and weapons." The yang lines in the third and fourth positions signify "prepare";坤 represents objects; the third and fourth lines each hold their proper position, 离 represents weapons, armor, and flying arrows, 坎 represents bows and crossbows, 巽 represents ropes, 艮 represents stones, which refers to repairing armor and sharpening spears and arrows, hence it is said "prepare weapons." 坎 represents bandits and robbers, 坤 represents calamity and disorder, hence it is said "guard against unforeseen events."

初六：有孚不終，乃亂乃萃。虞翻曰：孚，謂五也。初四易位，五坎中，故“有孚”失正當變，坤為終，故“不終”。萃。聚也。坤為亂為聚，故“乃亂乃萃”。失位不變，則相聚為亂。故《象》曰：“其志亂”也。若號，一握為笑，勿恤，往無咎。虞翻曰：巽為號，艮為手，初稱一，故“一握”。初動成震，震為“笑”。四動成坎，坎為“恤”。故“若號一握為笑，勿恤”。初之四得正，故“往無咎”矣。《象》曰：乃亂乃萃，其志亂也。虞翻曰：坎為志，初之四，其“志亂也”。

The first line statement says: There is sincerity but it is not maintained to the end, thus there is confusion and gathering. Yu Fan explains: "Fa" refers to the nine in the fifth position; the first line and the nine in the fourth exchange positions, so the nine in the fifth is in the central position of Kan, and Kan represents sincerity, hence "there is sincerity." However, the first line is not in the correct position and should change;坤 represents the end, hence "not ending." "Cui" means gathering;坤 represents both confusion and gathering, hence "confusion and gathering." When the position is lost and there is no willingness to change, gathering leads to confusion, so the Image Commentary says "the mind is confused." The line statement continues: If one calls for help, within a single handshake it turns into laughter; there is no need to worry, going forward will not result in blame. Yu Fan explains: Xun represents calling for help, Gen represents the hand, and the first line is called "one," hence "a single handshake"; the first line moving becomes Zhen, which represents laughter; the nine in the fourth moving becomes Kan, which represents worry, hence combining to form "as if calling for help and a single handshake leads to laughter, no need to worry." The first line reaching the fourth position becomes correct, hence "going forward without blame." The Image Commentary says: confusion and gathering, because the mind is confused. Yu Fan explains: Kan represents the mind, and the first line reaching the fourth position, hence "the mind is confused."

六二：引吉，無咎。虞翻曰：應巽為繩，艮為手，故“引吉”。得正應五，故“無咎”。利引四之初，使避已，已得之五也。孚乃利用禴。虞翻曰：孚謂五。禴，夏祭也。體觀象，故“利用禴”。四之三，故“用大牲”。離為夏，故“禴祭”，《詩》曰：禴祠烝嘗，是其義。《象》曰：引吉無咎，中未變也。虞翻曰：二得正，故不變也。

The line statement of the second line says: If it is drawn upward, it is auspicious and there will be no mistake. Yu Fan explains: The place where it should be is the trigram Xun, which represents a rope, and Gen represents a hand, so a hand holds a rope to draw it up, hence 'drawing brings auspiciousness'; the second line is in the correct position and corresponds with the fifth line, so there is no mistake; it is advantageous to draw the fourth line back to the first position, allowing the fourth line to avoid it, so that the second line can ascend to the fifth position. The line statement also says: If the heart is sincere, it is advantageous to perform the sacrifice of the summer season. Yu Fan explains: 'Fu' refers to the fifth line; 'Yue' is the sacrifice of the summer season; the structure of the hexagram contains the image of the Sacrificial Rite from the hexagram Guan, hence 'advantageous for the sacrifice of the summer season'; the fourth line descends to the third position, hence 'using great sacrifices'; Li represents summer, so it is called the sacrifice of the summer season. The 'Shi Jing · Xiao Ya · Tianbao' says 'Yue Ci Zheng Chang', which is exactly this meaning. The 'Image Commentary' says: Drawing brings auspiciousness and there is no mistake, because it is in the center and has not changed. Yu Fan explains: The second line was already in the correct position, so it does not need to change.

王弼曰：居萃之時，體柔當位。處坤之中，已獨履正。與眾相殊，異操而聚。民之多僻，獨正者危。未能變體，以遠於害，故必待五引，然後“乃吉”而“無咎”。禴，殷春祭名，四時之祭省者也。居聚之時，處於中正，而行以忠信，可以省薄於鬼神矣。

Wang Bi discusses from the perspective of human affairs: the line six in the second is in a time of gathering, is gentle and compliant, and holds an appropriate position, located in the central position of the earth trigram. It alone practices the right path, differing from others, with different conduct yet needing to gather with people. The world is full of crooked ways, and those who alone uphold the correct path are in danger. The line six in the second cannot change itself to avoid calamity, so it must wait for the line nine in the fifth to lead it, then it will be auspicious without error. "Yue" is the name of a spring sacrifice in the Yin dynasty, the most frugal of the four seasonal sacrifices. In a time of gathering, by staying in the center and upholding correctness, and acting with sincerity and trust, one can offer frugal rites to the spirits.

六三：萃如嗟如，無攸利，往無咎，小吝。虞翻曰：坤為萃，故“萃如”。巽為號，故“嗟如”。失正，故“無攸利”。動得位故“往無咎，小吝”。謂往之四。《象》曰：往無咎，上巽也。虞翻曰：動之四，故“上巽”。九四：大吉無咎。《象》曰：大吉無咎，位不當也。虞翻曰：以陽居陰，故“位不當”。動而得正，承五應初，故“大吉”而“無咎”矣。

The Line Statement of the third line says: wanting to gather but only able to lament, there is no benefit; going forward will not result in fault, but there is slight regret. Yu Fan explains:坤 represents gathering, so it is said 'gathered'; 巽 represents calling out, so it is said 'lamenting'; the third line is not in the correct position, so it is said 'no benefit'; moving once attains the correct position, so it is said 'going forward will not result in fault, slight regret', 'going forward' refers to moving up to the fourth position. The Image Commentary says: going forward will not result in fault, because there is the following of 巽 above. Yu Fan explains: the third line moves to the fourth position, so it is said 'upper 巽'. The Line Statement of the fourth line says: great good fortune, no fault. The Image Commentary says: great good fortune and no fault, because it is in an improper position. Yu Fan explains: the fourth line is a yang line in a yin position, so it is in an improper position; but once it moves it attains the correct position, it is above the fifth line and below the first line, so it is great good fortune and no fault.

九五：萃有位，無咎，匪孚。元永貞，悔亡。虞翻曰：得位居中，故“有位無咎”。匪孚，謂四也。四變之正，則五體皆正，故“元永貞”與比彖同義。四動之初，故“悔亡”。《象》曰：萃有位，志未光也。虞翻曰：陽在坎中，故“志未光“。與屯五同義。

The Line Statement of the Fifth Line says: gathering together and occupying a position, there is no error, but there are still people who do not believe; as long as there is great virtue, longevity, and adherence to the correct path, regret will disappear. Yu Fan explains: the Nine in the Fifth is in the correct position and in the center, so it is said 'has a position' and there is no error; 'not believed' refers to the Nine in the Fourth; when the Nine in the Fourth changes to become correct, the nature of each line becomes proper, so it is said 'originally enduring and upright,' which is the same as the example in the Commentary on the Judgment of the卦 of Following. The Nine in the Fourth moving once to the initial position, so it is said 'regret disappears.' The Image Commentary says: gathering together and occupying a position, the mind is not yet broad. Yu Fan explains: a Yang line is in the middle of Kan, so it is said 'the mind is not yet broad,' which is the same as the example in the Nine in the Fifth of the卦 of Obstruction.

上六：齎資涕洟，無咎。虞翻曰：齎，持。資，賻也。貨財喪稱賻。自目曰“涕”，自鼻稱“洟”。坤為財，巽為進，故“齎資”也。三之四，體離坎。艮為鼻，涕淚流鼻目，故“涕洟”。得位應三，故“無咎”。上體大過，死象，故有“齎資滋洟”之哀。《象》曰：齎資涕洟，未安上也。虞翻曰：乘剛遠應，故“未安上也”。荀爽曰：此本否卦。上九陽爻，見滅遷移，以喻夏桀殷紂。以上六陰爻代之，若夏之後封東婁公於杞，殷之後封微子於宋，去其骨肉，臣服異姓，受人封土，未安居位，故曰“齎資涕洟，未安上也”。

The line statement of the sixth line at the top says: carrying wealth to assist in funeral rites, weeping and shedding tears, there will be no mistake. Yu Fan explains: "赍" means to carry, "资" means to contribute to the funeral, and the wealth given for the funeral is called "赙". Tears flowing from the eyes are called "涕", and those from the nose are called "洟". The earth trigram represents wealth, and the wind trigram represents offering, so it is said "赍资". The sixth line in the third position moves to the fourth position, forming the fire trigram and the water trigram. The mountain trigram represents the nose, and tears and snot flow from the nose and eyes, so it is said "涕洟". The sixth line at the top is in a proper position and corresponds with the sixth line in the third position, so there will be no mistake. The upper trigram forms the great excess trigram, which has the image of death, hence the carrying of wealth for the funeral and the weeping and shedding of tears. The Image Commentary says: carrying wealth for the funeral and weeping and shedding tears is because the superior position is not secure. Yu Fan explains: the sixth line at the top is above the yang line and its corresponding line is far away, so it is said "not secure in the superior position". Xun Shuang explains from the perspective of trigram transformation and historical events: the gathering trigram comes from the failure trigram. The upper ninth line of the failure trigram is a yang line, now it is eliminated and removed, symbolizing the fall of King Jie of Xia and King Zhou of Shang. It is replaced by the sixth line at the top, which is a yin line, like the descendants of Xia were enfeoffed as the Duke of Qi in the eastern state of Qi, and the descendants of Shang, Wei Zi, were enfeoffed in the state of Song. They left their own clan and kin, submitted to a different surname, accepted the land given by others, and could not hold their position securely, so it is said "carrying wealth for the funeral and weeping and shedding tears, not secure in the superior position".

《序卦》曰：聚而上者謂之升，故受之以升也。崔覲曰：用大牲而致孝享，故順天子而程式為王矣，故言“聚而上者謂之升”也。(巽下坤上)。升：鄭玄曰：升，上也。坤地巽木，木生地中，日長而上，猶聖人在諸侯之中，明德日益高大也，故謂之“升”。升，進益之象矣。元亨。虞翻曰：臨初之三，又有臨象；剛中而應，故“元亨”也。

The "Xu Guan Zhuan" says: When people gather together and then ascend, this is called "Sheng," so the Cui hexagram is followed by the Sheng hexagram. Cui Jin explains: The Cui hexagram represents offering great sacrifices and performing the rites of filial piety, which can follow the Son of Heaven and take the example of the king, hence gathering and ascending is called "Sheng." The Sheng hexagram has Zhen below and Kun above. Zheng Xuan explains the name of the hexagram: "Sheng" means ascending; Kun represents earth, Zhen represents wood, and trees growing in the earth gradually rise higher, just like a sage in the ranks of the feudal lords, whose bright virtue grows ever greater, hence it is called "Sheng"; "Sheng" symbolizes progress and increase. The hexagram statement says great success and smoothness. Yu Fan explains the hexagram through its transformation: The Sheng hexagram is formed by the initial line of Lin hexagram moving up to the third position, and the hexagram also contains the image of Lin; the yang line is in the center and has a corresponding line above, hence it says "Yuan Heng."

用見大人，勿恤。虞翻曰：謂二當之五，為大人，離為見，坎為恤，二之五得正，故“用見大人勿恤，有慶也”。南征吉。虞翻曰：離，南方卦，二之五成離，故“南征吉，志行也”。《彖》曰：柔以時升，虞翻曰：柔謂五，坤也。升謂二。坤邑無君二當升五虛，震兌為春秋；二升，坎離為冬夏。四時象正，故“柔以時升”也。

The Hexagram Statement says: It is appropriate to go and see the great man, without worry. Yu Fan explains: This refers to the Nine in the Second position ascending to the Fifth position to become the great man. The trigram Li represents seeing, and Kan represents worry. When the Nine in the Second reaches the Fifth position, it becomes correct, hence the statement "Going to see the great man, no worry, there is celebration." The Hexagram Statement also says: Going south for a campaign is auspicious. Yu Fan explains: Li is the trigram of the south. When the Nine in the Second ascends to the Fifth position, it becomes Li, hence the statement "Going south for a campaign is auspicious, the will is fulfilled." The Commentary on the Judgment says: The flexible and yielding rises in accordance with the time. Yu Fan explains: "Flexible" refers to the Six in the Fifth position, which is the trigram Kun. "Rising" refers to the Nine in the Second. The city represented by Kun has no ruler, and the Nine in the Second should ascend to the empty Fifth position. Zhen and Dui preside over spring and autumn, and when the Nine in the Second ascends, Kan and Li preside over winter and summer. The image of the four seasons is correct, hence the statement "Flexible and yielding rises in accordance with the time."

巽而順，剛中而應，是以大亨。荀爽曰：謂二以剛居中，而來應五，故能“大亨”。上居尊位也。用見大人勿恤，有慶也。荀爽曰：大人，天子，謂升居五。見為大人，群陰有主，無所復憂，而有慶也。南征吉，志行也。虞翻曰：二之五，坎為志。震為行。

The Commentary on the Judgment says: Humble and flexible, with a strong yang line in the center and a corresponding yao above, thus achieving great success. Xun Shuang explains according to the principle of rising and descending: This refers to the nine in the second position, with a strong yao in the central position and corresponding to the six in the fifth, thus achieving great success by rising to the position of honor. The Commentary on the Judgment says it is appropriate to see a great person and there is no cause for worry, resulting in good fortune. Xun Shuang explains: The term 'great person' refers to the Son of Heaven, indicating the nine in the second position rising to the fifth position; once it ascends, it becomes a great person, and all the yin lines have a ruler, thus there is no cause for worry and good fortune follows. The Commentary on the Judgment says that going south for a journey is auspicious, as the mind's intent can be carried out. Yu Fan explains: The nine in the second position rises to the fifth position to form Kan, which represents the mind; Zhen represents movement.

《象》曰：地中生木，升。荀爽曰：地謂坤。木謂巽。地中生木，以微至著，升之象也。君子以慎德，積小以成高大。虞翻曰：君子謂三。小謂陽息復時。復小，為德之本。至二成臨。臨者，大也。臨初之三，巽為高。二之五，艮為慎。坤為積，故“慎德積小成高大”。

The Image Commentary says: Trees growing out of the earth, this is the Hexagram of Ascending. Xun Shuang explains: "Earth" refers to Kun, "wood" refers to Xun; trees growing out of the earth, developing from small to prominent, is exactly the image of ascending. The Image Commentary then says: The superior person thus cultivates virtue with caution, accumulating small things to achieve great results. Yu Fan explains: "The superior person" refers to nine three; "small" refers to the time when the yang energy first arises in the Hexagram of Returning, although the single yang is slight, it is the foundation of virtue; when it grows to two yangs, it becomes the Hexagram of Approaching, which is great. The first line of the Hexagram of Approaching moves up to the third position, Xun represents height; nine two moving to the fifth position becomes Gen, Gen represents caution; Kun represents accumulation, hence cultivating virtue with caution, accumulating small things to achieve great results.

初六：允升，大吉。荀爽曰：謂一體相隨，允然俱升。初欲與巽一體，升居坤上，位尊得正，故“大吉”也。《象》曰：允升大吉，上合志也。《九家易》曰：謂初失正，乃與二陽允然合志，俱升五位，上合志也。九二：孚乃利用禴，無咎。虞翻曰：禴，夏祭也。孚謂二，之五成坎，為孚；離為夏，故“乃利用禴無咎”矣。

The line statement of the first line says: "With sincerity, it rises to the earth, which is a great blessing." Xun Shuang explains: This refers to the mutual following of the various lines within the same trigram, sincerely rising together. The first line wishes to merge with the Xun trigram to form a single entity, rising above the Kun trigram, thus achieving a noble and proper position, hence great fortune. The Image Commentary says: Rising with sincerity brings great fortune because it aligns with the will of the superior position. The Nine Schools' Commentary explains: The first line originally lacks proper position, yet it can sincerely unite with two yang lines, rising to the fifth position, hence it is said "aligning with the will above." The line statement of the second line says: "With sincerity, it is favorable to perform the summer sacrifice, without fault." Yu Fan explains: "Yue" refers to the summer sacrifice; "fu" refers to the second line, which ascends to the fifth position to form Kan, Kan representing sincerity; Li represents summer, hence it is said "favorable to perform the summer sacrifice without fault."

《象》曰：九二之孚，有喜也。虞翻曰：升五得位，故“有喜”。干寶曰：剛中而應，故“孚”也。又言“乃利用禴”於春時也。非時而祭曰“禴”。然則文王從儉以恤民，四時之祭，皆以禴禮。神享德與，信不求備也。故既濟九五曰：東鄰殺牛，不如西鄰之禴祭。實受其福。九五坎，坎為豕。然則禴祭以豕而已，不奢盈於禮，故曰“有喜”矣。

The Image Commentary says: The sincerity of Nine Two brings joy. Yu Fan explains: Nine Two rises to the fifth position and attains a proper position, hence it is said 'there is joy'. Gan Bao explains in terms of King Wen's affairs: Yang strength resides in the center and has a corresponding Yin above, hence it is said 'sincerity'; he also says that the sacrifice of Yu is held in spring -- sacrificing out of season is called 'Yu'. This is because King Wen of Zhou valued frugality to comfort the people, and all four seasonal sacrifices were performed with the simple rites of Yu. The deities receive the virtue, and sincere devotion is not demanding of elaborate offerings. Therefore, the Line Statement of Ji Ji Nine Five says: The eastern neighbor slaughters an ox for a grand sacrifice, but the western neighbor's Yu sacrifice truly receives the blessing. Nine Five is in the trigram Kan, which represents a pig, so the Yu sacrifice only requires a single pig, the rites are not extravagant, hence it is said 'there is joy'.

九三：升虛邑。荀爽曰：坤稱邑也。五虛無君，利二上居之，故曰“升虛邑，無所疑也”。《象》曰：升虛邑，無所疑也。虞翻曰：坎為疑，上得中，故“無所疑也”。六四：王用享于岐山，吉，無咎。荀爽曰：此本升卦也。巽升坤上，據三成艮。巽為歧，艮為山。王，謂五也。通有兩體，位正眾服，故“吉”也。四能與眾陰退避當升者，故“無咎”也。

The third line statement says: "Rise into an empty city." Xu Shuang explains: "Kun represents a city; the fifth position is empty and lacks a ruler, which is favorable for nine two to ascend and occupy it, hence it says 'Rise into an empty city, without any doubt.'" The Image Commentary says: "Rise into an empty city, without any doubt." Yu Fan explains: "Kan represents doubt; a yang line moving upward and reaching the central position, hence 'without any doubt.'" The fourth line statement says: "The king holds a sacrifice on Qishan, which is auspicious and without error." Xu Shuang explains: "This is originally the Ascending Hexagram; the wind trigram rises above the earth trigram, occupying the third line to form Gen. Wind represents Qishi, and Gen represents mountain, together forming Qishan. 'King' refers to the sixth line; the hexagram is harmonious and has two trigrams, each line is proper and the people are in harmony, hence it is auspicious; the fourth line can retreat with other yin lines, avoiding the ascending yang line, hence there is no error."

《象》曰：王用享于岐山，順事也。崔覲曰：為順之初，在升當位。近比於五，乘剛於三。宜以進德，可修守。此象太王為狄所逼，徒居岐山之下，一年成邑，二年成都，三年五倍其初，通而王矣，故曰“王用享于歧山”。以其用通，避於狄難，順於時事，故“吉無咎”。

The Image Commentary says: The king offered sacrifices at Mount Qi, which is in accordance with the circumstances. Cui Jin, based on historical events, explains that the sixth line in the fourth position is at the beginning of the坤 (Earth) trigram, which represents compliance. In the ascending hexagram, it holds an appropriate position, above the nine in the fifth line and below the nine in the third line. It is suitable for cultivating virtue and retreating to a proper position. This line symbolizes Gongsun Tanpu, who was driven by the Di people, and moved to the foot of Mount Qi. In the first year, he established a village; in the second year, a city; in the third year, the population and resources were five times greater than before. Everything went smoothly, laying the foundation for his kingdom. Therefore, it is said, "The king used sacrifices at Mount Qi." Exactly because he acted flexibly, avoided the difficulties caused by the Di people, and adapted to the prevailing circumstances, it is auspicious and without error.

六五：貞吉，升階。虞翻曰：二之五，故“貞吉”。巽為高，坤為土，震升高，故“升階”也。《象》曰：貞吉升階，大得志也。荀爽曰：陰正居中，為陽作階，使升居五，已下降二，與陽相應，故“吉而得志”。上六：冥升，利于不息之貞。荀爽曰：坤性闇昧，今升在上，故曰“冥升”也。陰用事，為消。陽用事，為息，陰正在上，陽道不息，陰之所利，故曰“利于不息之貞”。《象》曰：冥升在上，消不富也。荀爽曰：陰升失實，故“消不富也”。

The Line Statement of the Fifth Line says: To maintain correctness leads to good fortune, and to ascend along the steps. Yu Fan explains: The Nine in the Second ascends to the Fifth position, so it says 'Zhen Ji' (correctness brings good fortune); Wind represents height, Earth represents soil, and Thunder signifies ascending. Accumulating soil to form steps and ascending to a high place, so it says 'ascending the steps'. The Image Commentary says: Maintaining correctness and ascending the steps, is greatly realizing the will. Xun Shuang explains according to the theory of ascending and descending: A Yin line is upright in the central position, forming steps for a Yang line to ascend to the Fifth position, while itself descending to the Second position, corresponding with the Yang line, so it says good fortune and achieving the will. The Line Statement of the Sixth at the Top says: A dark and confused ascent, favorable to maintaining correctness without ceasing. Xun Shuang explains: The nature of Earth is dark and confused, now it ascends to the highest position, so it says 'ming sheng' (dark and confused ascent). A Yin line in power is called 'xiao' (decline), a Yang line in power is called 'xi' (cessation); now Yin is exactly at the top, while the Yang path does not cease, this is precisely what Yin relies upon, so it says 'favorable to not ceasing correctness'. The Image Commentary says: A dark and confused ascent at the top, is decline without richness. Xun Shuang explains: A Yin line ascending continuously loses its richness, so it says 'xiao bu fu' (decline without richness).