The Hexagram of Completion

《序卦》曰：有過物者必濟，故受之以既濟。韓康伯曰：行過乎儉，可以矯世厲俗，有所濟也。（離下坎上）。既濟：亨小。利貞。虞翻曰：泰五之二。小，謂二也。柔得中。故“亨小”。六爻得位，各正性命，保合大和故“利貞”矣。初吉，虞翻曰：初，始也。謂泰乾。乾知大始，故稱“初”。坤五之乾二，得正處中，故“初吉，柔得中也。”

The "Sequence of Hexagrams" states: "Those who act beyond the ordinary will surely achieve success, hence after the hexagram of Xiao Guo comes the hexagram of Ji Ji." Han Kangbo explains: excessive frugality can correct the customs of the world and refine the habits of people, thus achieving success. The hexagram of Ji Ji has the trigram of Li below and the trigram of Kan above. The hexagram statement says: "It is favorable to be small and to maintain the correct course." Yu Fan explains using the concept of changing hexagrams: the hexagram of Ji Ji comes from the hexagram of Tai with the fifth line moving down to the second line. "Small" refers to the line six in the second position, a yao of yin that is in the center, hence it says "It is favorable to be small." All six lines of the hexagram of Ji Ji are in their proper positions, which corresponds to what the "Commentary on the Judgment" of Qian says: "Each one establishes its own nature and preserves the great harmony," hence it is favorable to maintain the correct course. The hexagram statement says "Initial success." Yu Fan explains: "Initial" refers to the beginning, indicating the trigram of Qian in Tai. The "Great Treatise" says "Qian knows the beginning," hence it is called "initial." The fifth line of Kun moves down to the second line of Qian, attaining the correct position and being in the center, hence it says "Initially successful." The "Commentary on the Judgment" elaborates this as "the yin line is in the center."

終亂。虞翻曰：泰坤稱亂。二上之五，終止於泰，則反成否。子弒其父，臣弒其君天下無邦，終窮成坤，故“亂，其道窮”。《彖》曰：既濟亨，小者亨也。荀爽曰：天地既交，陽升陰降，故“小者亨也”。利貞，剛柔正而位當也。侯果曰：此本泰卦。六五降二，九二升五，是剛柔正當位也。初吉，柔得中也。虞翻曰：中，謂二。

The Hexagram Statement says "eventually leading to disorder." Yu Fan explains: in the Qian hexagram, the K'un is called disorder; the second line moves up to the fifth line, ultimately coming to rest in the Qian, which turns into the Pi hexagram. At that time, there would be sons killing fathers and ministers killing kings, the world without any states, reaching the extreme and fully forming the K'un structure, hence saying "eventually returning to disorder, its path is exhausted." The Commentary on the Judgment says "after crossing the river, success is achieved, small things are also successful." Xun Shuang explains: the heavenly and earthly energies have already communicated, the yang energy rises and the yin energy descends, so even small things can be successful. The Commentary on the Judgment says "favorable to uprightness, the firm and the yielding are proper and their positions are appropriate." Hou Guo points out: the Ji Ji hexagram originates from the Tai hexagram. In the Tai hexagram, the sixth line of the fifth position descends to the second line, and the nine in the second ascends to the fifth line, thus the firm and the yielding are each proper and their positions are all appropriate. The Commentary on the Judgment says "initially auspicious, the yielding is in the center." Yu Fan points out that "center" refers to the sixth line of the second position.

終止則亂，其道窮也。虞翻曰：反否終坤，故“其道窮也”。侯果曰：剛得正，柔得中，故“初吉”也。正有終極，濟有息止，止則窮亂，故曰“終止則亂，其道窮也”。一曰：殷亡周興之卦也。成湯應天，初吉也。商辛毒痛，終止也。由止，故物亂而窮也。物不可窮，窮則復始，周受其未濟而興焉。《乾鑿度》曰：既濟未濟者，所以明戒慎，全王道也。

The Commentary on the Judgment says, "When things come to a halt, disorder arises, for the path is exhausted." Yu Fan explains that the hexagram of Ji Ji (Completion) reverses back to the hexagram of Bi (Obstruction) and ultimately becomes Kun (Earth), hence the path is exhausted. Hou Guo says: the yang lines are in the correct positions and the yin lines are in the middle, hence "initial good fortune"; but all things that are correct must have an end, and completion also has a time of rest. Once it stops, disorder arises and the path is exhausted, hence "When things come to a halt, disorder arises, for the path is exhausted." He also offers another explanation: this is the hexagram of Yin Wang Zhou Xing (the decline of Yin and the rise of Zhou) — Cheng Tang (the founder of the Shang dynasty) was in harmony with the heavenly mandate, hence "initial good fortune"; King Zhou (of Shang) poisoned the world, hence "termination"; due to stagnation, things become disorderly and the path is exhausted. Things cannot remain exhausted forever; when exhausted, they return to the beginning. The Zhou dynasty rose precisely by continuing from the state of Wei Ji (Not Yet Completed). The Book of Changes: The Commentary on the Dryness says: the hexagrams of Ji Ji (Completion) and Wei Ji (Not Yet Completed) are used to illustrate the need for vigilance and caution in completing the Way.

《象》曰：水在火上，既濟。君子以思患而豫防之。荀爽曰：六爻既正，必當復亂，故君子象之。思患而豫防之，治不忘亂也。初九：曳其輪，濡其尾，無咎。《象》曰：曳其輪，義無咎也。宋衷曰：離者兩陽一陰。陰方陽圓，輿輪之象也。其一在坎中，以火入水，必敗，故曰“曳其輪”也。初在後，稱“尾”。尾濡曳，咎也。得正有應，於義要以危而無咎矣。

The Great Image Commentary says: "Water over fire, this is the image of completion. The gentleman thus understands the need to foresee calamities and prepare in advance." Xun Shuang explains: since all six lines have already taken their proper positions, they must inevitably turn toward disorder, so the gentleman takes this image as a model, foreseeing calamities and preparing in advance, which is why the world, even in times of peace and order, does not forget the possibility of disorder. The line statement and Small Image Commentary of the initial line nine say: "Dragging the wheel, wetting the tail, no blame." "Dragging the wheel, meaning no blame." Song Zhong explains: the Li hexagram consists of two yang lines enclosing a yin line; the yin line is square and the yang line is round, which corresponds to the image of a carriage and its wheel. Part of it is submerged in the Kan water, and fire entering water inevitably leads to destruction, so it is said "dragging the wheel." The initial line nine is at the end, so it is called "tail"; the tail being wet and dragged is naturally a mistake, but since it is in the correct position and has a proper response, from the perspective of principle, even though it is in a dangerous situation, it ultimately results in no blame.

六二：婦喪其佛，勿逐，七日得。虞翻曰：離為婦。泰坤為喪。佛發，謂鬒髮也。一名婦人之首飾。坎為玄云，故稱發。《詩》曰：鬒髮如雲。乾為首，坎為美；五取乾二之坤為坎，坎為盜，故“婦喪其佛”。泰震為七，故“勿逐，七日得”。與睽喪馬勿逐同義。佛，或作茀。俗說以佛為婦人蔽膝之茀，非也。

The Line Statement of the Second Line says: "The woman loses her hair, do not pursue, she will recover it in seven days." Yu Fan explains: In the Hexagram of Great Passage, the Earthly Element (Kun) represents loss, and the Fire Element (Li) represents a woman. "Hair" refers to thick, dark hair, which is also the name of a woman's ornament; the Water Element (Kan) represents black clouds, hence it is used to refer to hair. The Classic of Poetry, Wind of Song, "The Nobleman Goes to the Old Lady" says "her hair is like clouds." Heaven (Qian) represents the head, and Water (Kan) represents beauty; the Fifth Line takes the Second Line of Heaven and incorporates it into Earth to form Water, which also represents theft. Therefore, it says "the woman loses her ornament." In the Hexagram of Great Passage, the number of Zhen (Thunder) is seven, so it says "do not pursue, she will recover it within seven days," which is similar in meaning to the Hexagram of Parting, "lose the horse, do not pursue." The character "hair" in some versions is written as "fu"; common interpretations take it to mean the cloth used to cover the knees, but Yu Fan considers this incorrect.

《象》曰：七日得，以中道也。王肅曰：體柔應五，履順承剛，婦人之義也。佛，首飾。坎為盜。離為婦。喪其茀，鄰於盜也。勿逐自得，履中道也。二五相應，故“七日得”也。

The Small Image Commentary says, "After seven days, it is obtained, because it follows the middle path." Wang Su explains: Six in the Second, with a yao of flexibility, corresponds above to Nine in the Fifth. It moves with softness and upwardly supports a strong yao, which conforms to the way of a woman. "Fu" refers to ornaments; Kan represents thieves, and Li represents a woman. The reason the ornaments are lost is because they are adjacent to thieves. They are not sought after but are naturally regained, because the action follows the middle path. Six in the Second corresponds to Nine in the Fifth, and since two and five are separated by exactly seven, it is said that the ornaments will be recovered after seven days.

九三：高宗伐鬼方，三年克之，小人勿用。虞翻曰：高宗，殷王武丁。鬼方，國名。乾為高宗，坤為鬼方；乾二之坤五。故“高宗伐鬼方”。坤為年，位在三，故“三年”。坤為小人，二上克五，故“三年克之，小人勿用”。《象》曰：“憊也”。干寶曰：高宗，殷中興之君。鬼方，北方國也。高宗嘗伐鬼方，三年而後克之。離為戈兵，故稱“伐”。坎當北方，故稱“鬼”。在既濟之家，而述先代之功，以明周因於殷，有所弗革也。

The line statement for the third line says: "High King waged war against the Gufang people, and after three years he conquered them; small people should not be used." Yu Fan explains that High King refers to King Wu Ding of the Yin dynasty, and Gufang is the name of a country. The trigram Qian represents High King, and the trigram Kun represents Gufang. The second line of Qian moves up to the fifth line of Kun, hence "High King waged war against Gufang." The trigram Kun represents years, and its position is at the third line, hence "three years." The trigram Kun also represents small people, and the second line moving up to conquer the fifth line, hence "after three years he conquered them, small people should not be used." The Small Image Commentary concludes with "exhausted." Gan Bao, however, explains based on historical facts: High King was a rejuvenated ruler of the Yin dynasty, and Gufang was a northern country. High King once waged war against Gufang and only conquered it after three years. The trigram Li represents weapons, hence "waged war"; the trigram Kan is positioned in the north, hence "ghost." In the卦 of Ji Ji, recounting the achievements of previous dynasties, is to show that the Zhou dynasty inherited the systems of the Yin dynasty, and some systems remained unchanged.

《象》曰：三年克之，憊也。侯果曰：伐鬼方者，興衰除暗之征也。上六暗極，九三征之，三舉方及，故曰“三年克之”。興役動眾，聖猶疲憊，則非小人能為，故曰“小人勿用”。虞翻曰：坎為勞，故“憊也”。

The Small Image Commentary says, "After three years, it is conquered, indicating exhaustion." Hou Guo explains: waging war against the ghostly lands represents a campaign to revive decline and remove darkness. When the top hexagram line is at its darkest, the third line goes to attack it. It takes three military campaigns to reach it, hence the statement "conquered after three years." Mobilizing troops is exhausting even for a wise ruler, and thus not something a petty person can handle, hence the statement "a petty person should not be used." Yu Fan, however, explains from the hexagram imagery: Kan represents labor and toil, hence indicating exhaustion.

六四：繻有衣袽，終日戒。虞翻曰：乾為衣，故稱“繻”。袽，敗衣也。乾二之五，衣象裂壞，故“繻有衣袽”。離為日，坎為盜，在兩坎間，故“終日戒”。謂伐鬼方三年乃克。旅人勤勞，衣服皆敗，鬼方之民，猶或寇竊，故“終日戒”也。《象》曰：終日戒，有所疑也。盧氏曰：繻者，布帛端末之識也。袽者，殘幣帛，可拂拭器物也。繻有為衣袽之道也。四處明暗之際，貴賤無恆，猶或為衣或為袽也。履多懼之地，上承帝主，故終日戒慎，有所疑懼也。

Line 64: "There is a piece of cloth and a bundle of rags, and one remains on guard all day." Yu Fan explains: The trigram Qian represents cloth, so it is called "ru," meaning fine silk; "ru" refers to a worn-out old garment. The second line of Qian moves up to the fifth line, causing the image of cloth to break, hence "fine cloth becomes rags." The trigram Li represents the sun, and Kan represents thieves. Line 64 is between two Kan trigrams, so "one remains on guard all day." This refers to a military campaign against the Ghost Country lasting three years before it was conquered. The soldiers were exhausted and their clothes were worn out, yet the people of the Ghost Country still frequently raided and stole, hence the need for constant vigilance. The Small Image Commentary says, "remaining on guard all day, there is doubt." Lu's alternative interpretation: "Ru" refers to the markings on the ends of silk cloth, and "ru" refers to broken pieces of silk used for wiping objects. A piece of fine silk may also become rags. Line 64 is at the boundary between light and darkness, where status is unstable, just as cloth may become rags. It is on a place full of worries and fears, and above it is the ruler, so one remains on guard all day, cautious and doubtful.

九五：東鄰殺牛，不如西鄰之禴祭，實受其福。虞翻曰：泰震為東，兌為西，坤為牛，震動五殺坤，故“東鄰殺牛”。在坎多眚，為陰所乘，故“不如西鄰之禴祭”。禴，夏祭也。離為夏。兌動二，體離，明。得正承五，順三。故“實受其福，吉大來也”。

The line statement for the fifth line says: "The eastern neighbor sacrifices a bull, but the western neighbor's simple summer sacrifice brings real blessings." Yu Fan explains that in the Qian hexagram, Zhen (Thunder) is in the east and Dui (Lake) is in the west, while Kun (Earth) represents the bull. The movement of Zhen causes the fifth line to slaughter the bull of Kun, hence "the eastern neighbor sacrifices a bull with a grand sacrifice." The fifth line is in the middle of Kan (Water) and faces many calamities, and is also occupied by a yin line, so "it is not as good as the simple summer sacrifice of the western neighbor." "Yue" refers to the summer sacrifice, and Li (Fire) represents summer. Dui moves from the second line to form the body of Li, and Li represents brightness. The second line is in the correct position, supporting the fifth line above and following the third line below, hence "truly receiving the blessings of the divine." The Small Image Commentary explains this as "great good fortune comes."

《象》曰：東鄰殺牛，不如西鄰之時也。崔覲曰：居中當位。於既濟之時，則當是周受命日也。五坎為月。月出西方，西鄰之謂也。二應在離，離為日。日出東方，東鄰之謂也。離又為牛，坎水克離火，東鄰殺牛之象。禴，殷春祭之名。案《尚書》：克殷之歲，厥四月哉生明。王來自商，至於豐。丁未，祀於周廟。四月殷之三月，春也。則明西鄰之禴祭，得其時而受祉福也。實受其福，吉大來也。盧氏曰：明鬼享德不享味也。故德厚者，吉大來也。

The Small Image Commentary says, "The eastern neighbor sacrifices an ox, but it is not as good as the western neighbor's time." Cui Jin explains that the Nine in the Fifth is in the center and in its proper position, and it is during the time of the completion of the great journey, which is the time when the Zhou dynasty received the mandate of heaven. The fifth line belongs to Kan, which represents the moon, and the moon rises in the west, which is referred to as the "western neighbor." The sixth line corresponds to Li, which represents the sun, and the sun rises in the east, which is referred to as the "eastern neighbor." Li also represents an ox, and the water of Kan overcomes the fire of Li, which is the image of the eastern neighbor sacrificing an ox. "Yue" is the name of a spring sacrifice in the Yin dynasty. He cites the "Book of Documents, Wu Cheng" which records that on the day of Dingwei in the fourth month of the Yin calendar, which corresponds to the third month of the Xia calendar, King Wu returned from the Shang territory to Feng, and held a sacrifice at the Zhou ancestral temple. Since the Yin calendar's fourth month is the Xia calendar's third month, which is spring, it shows that the western neighbor's Yue sacrifice is in accordance with the season and thus receives blessings, hence it says, "It actually receives its blessing, and great good fortune comes." Lu's explanation further clarifies this: this shows that the spirits enjoy virtue rather than the taste of the offerings. Therefore, those who have profound virtue will receive great good fortune.

上六：濡其首，厲。虞翻曰：乾為首，五從二上在坎中，故“濡其首，厲”。位極乘陽，故“何可久”。《象》曰：濡其首厲，何可久也。荀爽曰：居上濡五，處高居盛，必當復危，故“何可久也”。

The sixth line at the top says: "Its head is wet, dangerous." Yu Fan explains: The trigram Qian represents the head; the fifth line comes up from the second line and is located within the trigram Kan, which represents water, so it is said "the head is wet, dangerous." The sixth line is at the extreme top and overpowers the yang line, so the Small Image Commentary says "how can it last long?" The Small Image Commentary says "its head is wet, dangerous, how can it last long?" Xun Shuang explains: The sixth line is at the very top and causes the fifth line to be wet, being in a high and prosperous position, it must inevitably turn back to danger, so it is said "how can it last long?"

《序卦》曰：物不可窮也，故受之以未濟終焉。崔覲曰：夫易之為道，窮則變，變則通。而以未濟終者，亦物不可窮也。（坎下離上）。未濟：亨。虞翻曰：否二之五也。柔得中，天地交。故“亨”。濟，成也。六爻皆劃錯，故稱未濟也。小狐汔濟，虞翻曰：否艮為小狐。汔，幾也。濟，濟渡。狐濟幾度，而濡其尾，未出中也。

The "Xugua Zhuan" says: "Things cannot have an end, so the last hexagram is 'Wei Ji' (Not Yet Completed)." Cui Jin explains: The principles discussed in the "Yi" are that when things reach their limit, they change; when they change, they become unblocked. The entire book ends with "Wei Ji" precisely to indicate that things do not reach an end. The hexagram "Wei Ji" has the trigram Kan (Water) below and Li (Fire) above. The hexagram statement says "smooth." Yu Fan explains using the concept of changing hexagrams: "Wei Ji" comes from the hexagram "Pou" (Obstruction) with the second line moving up to the fifth line. The yin line is in the center, and heaven and earth communicate, hence it is smooth. "Ji" means completion; in "Wei Ji," all six lines are incorrectly positioned, so it is called "Not Yet Completed." The hexagram statement says "a small fox is about to cross the river." Yu Fan explains: In the hexagram "Pou," the trigram Gen (Mountain) represents a small fox. "Qi" means almost, nearly, and "Ji" means to cross a river. The small fox is about to cross the river but gets its tail wet because it has not yet completely emerged from the water of Kan.

濡其尾，無攸利。虞翻曰：艮為尾。狐，獸之長尾者也。尾謂二，在坎水中。故“濡其尾”。失位，故“無攸利，不續終也”。干寶曰：坎為狐。《說文》曰：汔，涸也。案：剛柔失正，故未濟也。五居中應剛，故“亨”也。小狐力弱，汔乃可濟。水既未涸，而乃濟之。故尾濡而無所利也。

The Hexagram Statement continues, "Its tail is wet, there is no benefit." Yu Fan explains: Gen represents the tail, and a fox is an animal with a long tail; "tail" refers to Nine in the Second, which is located within Kan water, hence "the tail is wet." Nine in the Second is out of its proper position, so "there is no benefit." The Commentary on the Judgment supports this by saying "it does not continue to the end." Gan Bao says Kan represents a fox. The Shuo Wen Jie Zi explains "qi" as water that has dried up. Li Dingzuo's commentary says: the entire hexagram has both yin and yang out of their proper positions, hence it is called "Wei Ji" (Not Yet Completed); Six in the Fifth is in the center and corresponds to a yang line below, hence it is harmonious. A small fox is weak and can only cross when the water has dried up; now the water has not yet dried, so it attempts to cross rashly, resulting in the tail being wet and no benefit at all.

《彖》曰：未濟亨，柔得中也。荀爽曰：柔上居五，與陽合同，故“亨”也。小狐汔濟，未出中也。虞翻曰：謂二未變，在坎中也。干寶曰：狐，野獸之妖者，以喻祿父。中，謂二也。困而猶處中故也。此以記紂雖亡國，祿父猶得封矣。

The Commentary on the Judgment says, "The hexagram of Not Yet Completed is auspicious, because the flexible line is in the center." Xun Shuang explains: the flexible line is ascending and occupies the fifth line, harmonizing with the yang line, thus achieving smoothness. The Commentary on the Judgment also says, "A small fox is about to cross the river, but has not yet reached the center." Yu Fan points out: this refers to the line nine in the second place not yet changing, still remaining in the dangerous situation of Kan. Gan Bao explains it with historical events: the fox is an abnormal beast, used to symbolize Wu Geng Lu Fu. "Center" refers to the second line, meaning he although inpredicament still occupies the central position. This records that although King Zhou had already lost his kingdom, Lu Fu still received a fief.

濡其尾，無攸利，不續終也。虞翻曰：否陰消陽，至剝終坤，終止則亂，其道窮也。乾五之二，坤殺不行，故“不續終也”。干寶曰：言祿父不能敬奉天命，以續既終之禮，謂叛而被誅也。雖不當位，剛柔應也。荀爽曰：雖剛柔相應，而不以正，由未能濟也。干寶曰：六爻皆相應，故微子更得為客也。

The Commentary on the Judgment says, "Soaked tail, no advantage, cannot continue to the end." Yu Fan explains: The hexagram of否 represents the decline of yang and the increase of yin, which eventually leads to the hexagram of剥 and then to the hexagram of坤. As mentioned in the Commentary on the Judgment of the hexagram of 既济, "When the process ends, disorder arises, and the way is exhausted." The fifth line of Qian moves down to the second line, and the cold and severe energy of坤 cannot be implemented, hence "cannot continue to the end." Gan Bao says: This refers to Wu Geng Lu Fu's failure to show reverence and fulfill the heavenly mandate, thus failing to continue the rites of the Yin dynasty that had already ended, indicating his rebellion and subsequent execution. The Commentary on the Judgment also says, "Although not in the correct position, yin and yang correspond." Xun Shuang explains: Although yin and yang correspond to each other, neither is in the correct position, so the process of completion is not yet achieved. Gan Bao says: All six lines correspond in pairs, so Wei Zi was able to change the dynasty and become a guest of the Zhou dynasty.

《象》曰：火在水上，未濟。侯果曰：火性炎上，水性潤下，雖復同體，功不相成，所以未濟也。故君子慎辨物宜，居之以道，令其功用相得，則物咸濟矣。君子以慎辨物居方。虞翻曰：君子，否乾也。艮為慎。辨，別也。物謂乾陽物也，坤陰物也；艮為居，坤為方；乾別五以居坤二。故“以慎辨物居方”也。

The Great Image Commentary says: "Fire on water, this is the hexagram of Not Yet Completed." Hou Guo explains: Fire has the nature of ascending and burning, while water has the nature of descending and moistening. Although they are in the same hexagram, their functions do not complement each other, hence it is called "Not Yet Completed." Therefore, the gentleman carefully distinguishes the appropriate use of things and arranges them according to the right way, so that their functions can complement each other, and all things can be completed. The text says, "The gentleman thus carefully distinguishes things and places them in their proper positions." Yu Fan explains: "The gentleman" refers to the Qian trigram in the hexagram of Not. Gen represents caution, and "distinguish" means to differentiate. "Things" refer to the Yang substance of Qian and the Yin substance of Kun mentioned in the Great Treatise; Gen represents dwelling, and Kun represents position. Qian separates its fifth line and dwells at the second line of Kun, hence it is said, "Carefully distinguishing things and placing them in their proper positions."

初六：濡其尾，吝。虞翻曰：應在四，故“濡其尾”。失位，故“吝”。《象》曰：濡其尾，亦不知極也。案：四在五後，故稱“尾”。極，中也。謂四居坎中，以濡其尾，是不知極也。

The line statement for the first line (Initial Six) says: "Its tail is wet, which is a cause for regret." Yu Fan explains that the Initial Six corresponds to the Fourth Line, which is connected to water, hence "its tail is wet." Since it is a yin line in a yang position, it is out of place, leading to regret. The Small Image Commentary says, "Its tail is wet, also not knowing the middle." Li Dingzuo's commentary states that the Fourth Line comes after the Fifth Line, hence it is called "tail"; "middle" refers to the concept of moderation. This means that the Fourth Line is in the middle of the water (Kan trigram) and has its tail wet, which indicates a lack of understanding of the principle of moderation.

九二：曳其輪，貞吉。姚信曰：坎為曳，為輪，兩陰夾陽，輪之象也。二應於五，而隔於四，止則據初，故“曳其輪”。處中而行，故曰“貞吉”。干寶曰：坎為輪。離為牛，牛曳輪。上以承五命，猶東蕃之諸侯，共攻三監，以康周道，故曰“貞吉”也。《象》曰：九二貞吉，中以行正也。虞翻曰：謂初已正，二動成震，故“行正”。

The line statement for line two: "Drag the wheel, uprightness brings good fortune." Yao Xin explains: Kan represents dragging and a chariot wheel, with two yin lines sandwiching a yang line, forming the image of a chariot wheel. Nine two is in correspondence with six five, but is blocked by nine four. If it stops, it can take advantage of initial six, hence "dragging the wheel." It is in the central position and moves, hence "uprightness brings good fortune." Gan Bao explains through historical events: Kan represents the wheel, Li represents the ox, and the ox pulls the wheel. Nine two is above and supports the command of six five, just like the eastern vassal states' princes jointly suppressing the rebellion of the Three Supervisors to stabilize the Zhou dynasty's way, hence "uprightness brings good fortune." The Small Image Commentary says, "Nine two uprightness brings good fortune, because it is in the center and acts uprightly." Yu Fan points out: initial six has already changed to become upright, and when nine two moves, it becomes Zhen, which represents movement, hence "movement is upright."

六三：未濟，征凶，利涉大川。荀爽曰：未濟者，未成也。女在外，男在內，婚姻未成。徵上從四則凶。利下從坎，故“利涉大川”矣。《象》曰：未濟征凶，位不當也。干寶曰：吉凶者，言乎其得失也。祿父反叛，管蔡與亂，兵連三年，誅及骨肉，故曰“未濟征凶”。平克四國，以濟大難，故曰“利涉大川”。坎也。以六居三，不當其位，猶周公以臣而君，故流言作矣。

The line statement for the third line says: "Not yet completed, going forward brings danger, but it is advantageous to cross a great river." Xun Shuang explains: "Not yet completed" means not finished; in this hexagram, the yin female is in the outer trigram and the yang male is in the inner trigram, so the marriage has not yet been achieved. The sixth line moving upward to follow the ninth line in the fourth position brings danger, but it is advantageous to move downward to follow the water trigram, hence saying "advantageous to cross a great river." The Small Image Commentary says, "Not yet completed, going forward brings danger, because the position is inappropriate." Gan Bao explains it with historical events from the early Zhou dynasty: The Great Treatise says that good and bad are spoken of in terms of gain and loss; Wu Geng Lu Fu rebelled, Guan Shu and Cai Shu participated in the rebellion, and the warfare lasted for three years, with punishments reaching even close relatives, hence saying "not yet completed, going forward brings danger"; later, after quelling the disturbances in the four states and overcoming great difficulties, hence saying "advantageous to cross a great river," for the trigram Kan represents a great river. A yin line occupying a yang position is not appropriate, just as the Duke of Zhou, in his capacity as a minister, took over the royal authority, hence causing slander.

九四：貞吉，悔亡。虞翻曰：動正得位，故吉而悔亡矣。震用伐鬼方，三年有賞于大邦。虞翻曰：變之震，體師：坤為鬼方。故“震用伐鬼方”。坤為年，為大邦，陽稱賞，四在坤中，體既濟離三，故“三年有賞于大邦”。

The line statement for nine in the fourth position says: "Zhen Ji, Hui Wang." Yu Fan explains: nine in the fourth position changes to gain its proper position, thus resulting in auspiciousness and the disappearance of regret. The line statement continues: "Zhen Yu Fa Gui Fang, San Nian You Shang Yu Da Bang." Yu Fan says: nine in the fourth position changes into Zhen, making the hexagram resemble the army hexagram. Kun represents the ghostly region, so it says "exerting martial strength to attack the ghostly region." Kun represents years and great states, and yang lines are associated with rewards; nine in the fourth position is within the Kun structure, and its structure also corresponds to the image of Li in the third line of Ji Ji, so it says "after three years, receiving rewards from a great state."

《象》曰：貞吉悔亡，志行也。案：坎為志，震為行，四坎變震，故“志行也”。六五：貞吉，無悔。虞翻曰：之正則吉，故“貞吉，無悔”。君子之光，有孚，吉。虞翻曰：動之乾，離為光，故“君子之光”也。孚謂二。二變應已，得有之，故“有孚吉”。坎稱孚也。干寶曰：以六居五，周公攝政之象也，故曰“貞吉無悔”。制禮作樂，復子明辟。天下乃明其道，乃信其誠。故“君子之光，有孚，吉”矣。

The Image Commentary explains the line statement of the fifth line in the hexagram "Not Yet Completed" (Wu Ji) for the line Nine in the Fourth: "Maintaining the correct position brings good fortune and dispels regret" because the heart-mind of Nine in the Fourth is able to be carried out. Li Dingzuo comments: The hexagram Kan represents the heart-mind, and the hexagram Zhen represents action. Since the line Nine in the Fourth is in the body of Kan and transforms into Zhen, the Image Commentary says "the will is carried out." The line statement of the fifth line in "Not Yet Completed" says: Maintaining the correct position brings good fortune and there is no regret. Yu Fan explains based on the transformation of the hexagram: The line Six in the Fifth, being a yin line in a yang position, is originally not in the correct position. Once it changes to the correct position, it brings good fortune, so the line statement says "upright and good fortune, no regret." The line statement continues: The virtue of the gentleman shines outwardly, with sincerity in heart, bringing good fortune. Yu Fan explains: The line Six in the Fifth transforms and connects with the body of Qian, forming the hexagram Li, which represents brightness, so it is called "the light of the gentleman." "Faith" refers to the line Nine in the Second. When the line Nine in the Second changes, it corresponds to the line Six in the Fifth, allowing the line Six in the Fifth to possess this sincerity, hence it is said "with faith, good fortune." Gan Bao then interprets the text using historical events: A yin line occupying the fifth position, which is the position of the ruler, corresponds to the image of the Duke of Zhou, who, as a minister, acted on behalf of the king. Therefore, it is said "upright and good fortune, no regret." The Duke of Zhou established rites and music, and after achieving success, he returned the government to the young King Cheng, so the people understood his righteousness and believed in his sincerity, hence it is said "the light of the gentleman, with faith, good fortune."

《象》曰：君子之光，其暉吉也。虞翻曰：動之正，乾為大明，故“其暉吉也”。上九：有孚于飲酒，無咎。濡其首，有孚失是。虞翻曰：坎為孚，謂四也。上之四介四，故“有孚”。飲酒流頤中，故“有孚于飲酒”。終變之正，故“無咎”。乾為首，五動首在酒中，失位，故“濡其首”矣。孚，信。是，正也。六位失正，故“有孚失是”。謂若殷紂沉湎於酒，以失天下也。《象》曰：飲酒濡首，亦不知節也。虞翻曰：節，止也。艮為節，飲酒濡首，故“不知節矣”。

The Image Commentary says: The brightness of a gentleman is auspicious because it can illuminate all directions. Yu Fan explains: When the line six in the fifth changes, and all lines return to their proper positions, it forms the structure of the Qian hexagram, which represents great brightness. Therefore, the Image Commentary says, "Its brightness is auspicious." The line statement of the upper nine in the hexagram of "Not Yet Completed" says: To drink wine with sincerity and enjoy oneself will not lead to blame; but if one becomes so immersed in drinking that one's head gets wet, even with sincerity, one loses the right path. Yu Fan explains: The Kan hexagram represents sincerity, and here it refers to the line nine in the fourth. The upper nine interacts with the line nine in the fourth below and is situated beside it, so it is said "there is sincerity." The liquid of drinking flows in the mouth of the Yu (a symbol of nourishment), so it is said "there is sincerity in drinking." The upper nine eventually changes to a proper position, so "there is no blame." The Qian hexagram represents the head, and when the line six in the fifth changes, the head is immersed in wine and loses its proper position, so it is said "its head is wet." "Sincerity" refers to sincerity, and "is" refers to the right path; all six lines lose their proper positions, so it is said "there is sincerity but loses the right path," just like King Zhou of Shang who indulged in wine and pleasures, eventually losing the world. The Image Commentary says: Drinking to the point of wetting one's head is not knowing restraint. Yu Fan explains: "Restraint" means stopping, and the Gen hexagram represents stopping and restraint. Drinking to the point of wetting one's head is precisely not knowing restraint, so it is said "not knowing restraint."

天尊地卑，乾坤定矣。虞翻曰：天貴故“尊”，地賤故“卑”。“定”謂成列。荀爽曰：謂否卦也。否七月，萬物已成，乾坤各得其位定矣。卑高以陳，貴賤位矣。虞翻曰：乾高貴五，坤卑賤二，列貴賤者，存乎位也。荀爽曰：謂泰卦也。侯果曰：天地卑高，義既陳矣；萬物貴賤，位宜差矣。

The Great Treatise says: Heaven is above and esteemed, Earth is below and humble, thus the positions of the Qian and Kun hexagrams are established. Yu Fan explains: Heaven is esteemed, so it is called 'respect'; Earth is humble, so it is called 'humble'; 'determined' means that Qian and Kun each form their own sequence. Xun Shuang explains using the twelve hexagrams of change: this refers to the hexagram of 'Pu', which corresponds to the seventh month, when all things have already matured, with Qian above and Kun below, each occupying their proper position, thus it is said 'determined'. The text also says: once the high and low are arranged, the esteemed and humble positions are clearly defined. Yu Fan explains: Qian is above with nine five as esteemed, and Kun is below with six two as humble; the basis for the arrangement of esteemed and humble is the high and low positions of the lines. Xun Shuang says: this refers to the hexagram of 'Tai'. Hou Guo says: since the high and low of Heaven and Earth have already been arranged, the distinctions of esteemed and humble among all things should naturally be established.

動靜有常，剛柔斷矣。虞翻曰：斷，分也。乾剛常動，坤柔常靜，分陰分陽，迭用柔剛。方以類聚，《九家易》曰：謂姤卦，陽爻聚於午也。方，道也。謂陽道施生，萬物各聚其所也。物以群分，《九家易》曰：謂復卦，陰爻群於主子也。陰，成故曰物“物”也。至於萬物一成，分散天下也。以周人用，故曰“物以群分”也。

The text says: Motion and stillness each have their regular patterns, and thus hardness and softness are distinguished. Yu Fan explains: "To distinguish" means to separate; the nature of Qian is strong and vigorous, constantly in motion, while the nature of Kun is gentle and yielding, constantly in stillness. One part becomes yin, the other yang, and hardness and softness alternate in their functions. The text says: All things gather according to their positions. The "Nine Schools Commentary on the Book of Changes" explains: This refers to the Gou hexagram, where one yin begins to arise and the many yangs gather at the Wu position; "position" means the way, referring to the way of yang energy that brings about generation and transformation. All things gather at their proper places. The "Nine Schools Commentary on the Book of Changes" explains: This refers to the Fu hexagram, where many yins gather at the Zi position; yin governs gathering and completion, and only after forming shape can it be called "things." When all things have formed their shapes, they disperse throughout the world, and people take them according to the seasons, hence it is said "things are divided according to their groups."

吉凶生矣。虞翻曰：物三稱群，坤方道靜，故“以類聚”。乾物運行，故“以群分”。乾生，故“吉”；坤殺，故“凶”，則“吉凶生矣”。在天成象，在地成形，變化見矣。虞翻曰：謂日月在天成八卦；震象出庚，兌象見丁，乾象盈甲，巽象伏辛，艮象消丙，坤象喪乙，坎象流戊，離象就已，故“在天成象”也。在地成形，謂震竹巽木，坎水離火，艮山兌澤，乾金坤土。在天為變，在地為化，剛柔相推，而生變化矣。

The text says: "Good fortune and misfortune thus arise." Yu Fan explains: "Only when there are three or more things can they be called 'group' or 'multitude'; the Earthly Trigram Kūn governs stillness, so it is said 'things of the same kind gather together'; the Heavenly Trigram Qiān governs movement and circulation, so it is said 'things are differentiated by groups.' Qiān governs generation, hence 'good fortune'; Kūn governs decline and destruction, hence 'misfortune,' and thus good fortune and misfortune arise. The text says: 'In the heavens, various star patterns are formed; on the earth, various forms are condensed, and transformation and change become evident.' Yu Fan explains using the theory of stem assignment to the moon: 'This refers to the movement of the sun and moon in the heavens forming the images of the eight trigrams. On the third day of the month, the new moon appears in the direction of Gēng, forming the image of Zhèn; on the eighth day, the waxing moon appears in the direction of Dīng, forming the image of Duì; on the fifteenth day, the full moon is in the direction of Jiā, forming the image of Qiān; after the sixteenth day, the waning moon is hidden in the direction of Xīn, forming the image of Xūn; on the twenty-third day, the waning moon disappears in the direction of Bǐng, forming the image of Gèn; on the thirtieth day, the moon's light is lost in the direction of Yǐ, forming the image of Kūn. Between the new moon and the full moon, the image of Kan appears in the direction of Wù; at noon, the image of Li appears in the direction of Jǐ. Hence, it is said 'in the heavens, images are formed.' As for 'on the earth, forms are formed,' it refers to Zhèn representing bamboo, Xūn representing wood, Kan representing water, Li representing fire, Gèn representing mountain, Duì representing marsh, Qiān representing metal, and Kūn representing earth. Those in the heavens are called 'transformation,' and those on the earth are called 'change.' The interaction between the firm and the yielding leads to the emergence of transformation and change.

是故剛柔相摩，八卦相蕩。虞翻曰：旋轉稱摩薄也。乾以二五摩坤，成震、坎、艮。坤以二五摩乾，成巽、離、兌。故“剛柔相摩，則八卦相蕩”也。鼓之以雷霆，潤之以風雨。虞翻曰：鼓，動。潤，澤也。雷震庭艮，風巽雨兌也。日月運行，一寒一暑。虞翻曰：日離月坎，寒乾暑坤也。運行往來，日月相推，而明生焉。寒暑相推，而歲成焉，故“一寒一暑”也。

The text says: Therefore, the strong and the weak interact and move against each other, and the eight trigrams mutually stimulate each other. Yu Fan explains: Rotation and meeting are called "mo," which means approaching and touching each other; Qian uses the second and fifth lines to move against Kun, producing three male trigrams: Zhen, Kan, and Gen. Kun uses the second and fifth lines to move against Qian, producing three female trigrams: Xun, Li, and Dui. Therefore, it is said, "The strong and the weak interact, thus the eight trigrams mutually stir." The text says: Use thunder and lightning to move them, and use wind and rain to nourish them. Yu Fan explains: "Gu" means to move, and "run" means to moisten; thunder is represented by Zhen, lightning by Gen, wind by Xun, and rain by Dui. The text says: The sun and moon revolve, and the alternation of cold and heat occurs. Yu Fan explains: The sun belongs to Li, the moon to Kan, cold to Qian, and heat to Kun; the sun and moon move in their courses, mutually shifting to produce brightness, while the alternation of cold and heat completes a year, thus it is said, "One cold and one heat."

乾道成男，坤道成女。荀爽曰：男謂乾，初適坤為震；二適坤為坎；三適坤為艮，以成三男也。女謂坤，初適乾為巽；二適乾為離；三適乾為兌，以成三女也。乾知大始，《九家易》曰：始，謂乾稟元氣，萬物資始也。坤作成物。荀爽曰：物謂坤任育體，萬物資生。

The text says: The principle of Qian (Heaven) transforms into male, and the principle of Kun (Earth) transforms into female. Xun Shuang explained according to the method of Qian rising and Kun descending: the term "male" comes from Qian. The first line of Qian combines with Kun to form Zhen (Thunder), the second line combines with Kun to form Kan (Water), and the third line combines with Kun to form Gen (Mountain), thus forming the three male trigrams: Zhen, Kan, and Gen. The term "female" comes from Kun. The first line of Kun combines with Qian to form Xun (Wind), the second line combines with Qian to form Li (Fire), and the third line combines with Qian to form Dui (Lake), thus forming the three female trigrams: Xun, Li, and Dui. The text says: Qian governs the great beginning of all things. The "Nine Schools Commentary on the Yi" explains: "Begin" refers to Qian receiving the primordial energy, and all things begin through it. The text says: Kun is responsible for generating all things. Xun Shuang explains: "Things" refers to Kun's responsibility in forming the physical forms, and all things grow through it.

乾以易知，坤以簡能。虞翻曰：陽見稱易，陰藏為簡，簡，閱也。乾息昭物，天下文明，故“以易知”。坤閱藏物，故“以簡能”矣。易則易知，簡則易從。虞翻曰：乾懸象著明，故“易知”。坤陰陽動闢，故“易從”不習無不利，地道光也。

The classic text says: Qian governs by being level and easy, and Kun achieves ability by being simple. Yu Fan explains: the emergence of yang energy is called "easy," and the concealment of yin energy is called "simple." "Simple" means to examine and store; Qian's energy grows and illuminates all things, making the world bright and thus it is said "to be known through ease"; Kun can store and hold all things, thus it is said "to achieve ability through simplicity." The classic text says: being level and easy is easily understood, and being simple is easily followed. Yu Fan explains: Qian is high above the heavenly phenomena and clearly visible, thus "known through ease"; Kun follows the changes of yin and yang, opening and closing in response, thus "easily followed." Just as the Line Statement of the second line of the sixth line in the Kun hexagram says that there is no need for deliberate practice and nothing is adverse, this is because the way of earth is great and bright.

易知則有親，易從則有功。虞翻曰：陽道成乾，為父，震、坎、艮，為子，本乎天者親上，故“易知則有親”。以陽從陰，至五多功，故“易從則有功矣”。蜀才曰：以其易知，故物親而附之。以其易從故物法而有功也。有親則可久，有功則可大。荀爽曰：陰陽相關，雜而不厭，故“可久”也。萬物生息，種類繁滋，故“可大”也。

The text says: If something is easy to understand, people will be close to it; if something is easy to follow, it can achieve great accomplishments. Yu Fan explains: The yang path accumulates to form Qian, Qian represents the father, and Zhen, Kan, and Gen represent the sons; originally, the heavens naturally draw near above, so it is said, "If it is easy to understand, there will be closeness." When a yang line ascends smoothly to take the position of yin, it reaches the fifth position where its achievements are most prominent, so it is said, "If it is easy to follow, there will be accomplishments." Shu Cai adds: Precisely because it is easy to understand, all things are close and rely on it; precisely because it is easy to follow, all things emulate it and achieve accomplishments. The text says: If there are people close to it, it can endure; if there are accomplishments, it can expand. Xun Shuang explains: Yin and yang are interrelated, intertwining and interacting without mutual rejection, so it is said, "It can endure"; all things continuously generate and multiply, so it is said, "It can expand."

可久則賢人之德，可大則賢人之業。姚信曰：賢人，乾坤也。言乾以日新為德，坤以富有為業也。易簡而天下之理得矣。虞翻曰：易為乾息，簡為坤消，乾坤變通，窮理以盡性，故“天下之理得矣”。天下之理得，而易成位乎其中矣。荀爽曰：陰位成於五，陰位成於二，五為上中，二為下中，故“易成位乎其中”也。

The text says: What can endure long is the virtue of the virtuous person, and what can be vast is the achievement of the virtuous person. Yao Xin explains: Here, the term "virtuous person" refers to the two trigrams Qian and Kun. It means that Qian embodies the virtue of renewal every day, while Kun represents the achievement of richness and abundance. The text says: Understanding simplicity and ease leads to mastery of the principles of the world. Yu Fan explains: "Easy" corresponds to the growth of the Qian energy, while "simplicity" corresponds to the decline of the Kun energy. The mutual transformation of Qian and Kun enables the exploration of physical principles to fully understand the nature of all things, hence saying "the principles of the world are understood." The text says: Once the principles of the world are understood, the Way of the Book of Changes is established in the middle of heaven and earth. Xun Shuang explains: The yang position is completed at the fifth line, and the yin position is completed at the second line. The fifth line is the center of the upper trigram, and the second line is the center of the lower trigram. Both are in the center without bias, hence saying "the Book of Changes is established in the middle."

聖人設卦，案：聖人謂伏羲也。始作八卦，重為六十四卦矣。觀象，繫辭焉，案：文王觀六十四卦，三百八十四爻之象，繫屬其辭。而明吉凶。荀爽曰：因得明吉，因失明凶也。剛柔相推而生變化。虞翻曰：剛推柔生變，柔推剛生化也。

The text says: The sage established the hexagrams. Li Dingzuo's commentary says: The "sage" here refers to Fuxi, who first drew the Eight Trigrams and then overlapped them to form the sixty-four hexagrams. The text says: Observing the hexagrams and attaching the words. Li Dingzuo's commentary says: This refers to King Wen of Zhou observing the sixty-four hexagrams and the 384 lines, and attaching appropriate words to each. The text says: Thus explaining fortune and misfortune. Xun Shuang explains: Using the gains from the yao positions to explain fortune, and using the losses from the yao positions to explain misfortune. The text says: The yin and yang interact and produce change. Yu Fan explains: The movement of yang pushing yin is called "bian," and the movement of yin pushing yang is called "hua."

是故吉凶者，失得之象也。虞翻曰：吉則象得，凶則象失也。悔吝者，憂虞之象也。荀爽曰：憂虞小疵，故“悔吝”也。虞翻曰：悔則象憂，吝則象虞也。干寶曰：悔亡則虞，有小吝則憂。憂虞未至於失得，悔吝不入于吉凶。事有小大，故辭有急緩，各象其意也。

The classic text says: What is called good fortune and misfortune is a symbol of gain and loss. Yu Fan explains: Good fortune symbolizes gain, while misfortune symbolizes loss. The classic text also says: What is called regret and hesitation is a symbol of worry and doubt. Xun Shuang explains: Worry and doubt are merely minor faults, hence they are called "regret and hesitation." Yu Fan, however, distinguishes them by association: "Regret" symbolizes worry, and "Hesitation" symbolizes doubt. Gan Bao further differentiates: Regret and lingering doubt result in minor regrets, which give rise to worry; worry is not yet sufficient to constitute true gain or loss, and regret and hesitation have not yet entered the realm of good fortune or misfortune. Matters vary in magnitude, so the tone of the hexagram lines differs in urgency and calmness, each symbolizing the meaning it is intended to convey.

變化者，進退之象也。荀爽曰：春夏為變，秋冬為化。息卦為進，消卦為退也。剛柔者，晝夜之象也。荀爽曰：剛謂乾，柔謂坤。乾為晝，坤為夜。晝以喻君。夜以喻臣也。六爻之動，陸績曰：天有陰陽二氣，地有剛柔二性，人有仁義二行。六爻之動，法乎此也。

The text says: "所谓变化" means the symbol of advancing and retreating. Xun Shuang explained according to the twelve message method: the flourishing of yang energy in spring and summer is called "bian" (change), and the gathering of yin energy in autumn and winter is called "hua" (transformation); the hexagram of growth of yang energy is "jin" (advance), and the hexagram of decline of yang energy is "tui" (retreat). The text says: "所谓刚柔" means the symbol of day and night. Xun Shuang explained: "gang" refers to Qian, and "rou" refers to Kun; Qian represents day, and Kun represents night. Day is used to symbolize the sovereign, and night is used to symbolize the minister. The text says: "六爻的变动". Lu Ji explained: Heaven has yin and yang energies, Earth has strong and weak natures, and humans have benevolence and righteousness virtues. The movement of the six lines is precisely following the two opposing aspects of the three principles of heaven, earth, and humanity.

三極之道也。陸績曰：此三才極至之道也。初、四，下極；二、五，中極；三、上，上極也。是故君子所居而安者，易之象也。虞翻曰：君子謂文王。象謂乾二之坤，成坎月離日。日月為象。君子黃中通理，正位居位。故“居而安者，易之象也。”舊讀象誤作厚，或作序，非也。

The text says: This is the way of the three ultimate principles. Lu Ji explains: This refers to the principle of the three elements—Heaven, Earth, and Humanity—reaching their highest perfection; the first line and the fourth line are the lower extreme, the second line and the fifth line are the middle extreme, and the third line and the top line are the upper extreme. The text says: Therefore, the gentleman who can dwell in peace and security is in accordance with the images of the Book of Changes. Yu Fan explains: "The gentleman" refers to King Wen of Zhou; "the image" refers to the second line of Qian interacting with Kūn to form Kan as the moon and Li as the sun, with the sun and moon being the greatest images. The gentleman possesses the virtue of yellow central harmony and understands the principles of the Book of Changes, upholds proper distinctions and resides in his proper position, hence it is said, "One who dwells in peace and security is in accordance with the images of the Book of Changes." The old edition mistakenly wrote "image" as "thickness" or "sequence," both being incorrect.

所變而玩者，爻之辭也。虞翻曰：爻者，言乎變者也。謂乾五之坤，坤五動，則觀其變。舊作樂，字之誤。是故君子居則觀其象而玩其辭，虞翻曰：玩，弄也。謂乾五動成大有，以離之目，觀天之象。兌口玩習所繫之辭，故“玩其辭”。動則觀其變而玩其占，虞翻曰：謂觀爻動也。以動者尚其變，占事知來，故“玩其占”。

The classic text says: The gentleman repeatedly examines and transforms, contemplating the line statements. Yu Fan explains: What is meant by "line" is referring to change; for example, the fifth line of Qian changes into Kun, and when the fifth line of Kun moves, one can observe its transformation. The old version mistakenly wrote "play" as "music," which is a clerical error. The classic text says: Therefore, when a gentleman is at ease, he observes the hexagram and contemplates the statements of the lines. Yu Fan explains: "Play" means repeatedly touching and understanding; when the fifth line of Qian changes to form Dàyǒu, one uses the eye symbolized by Li to observe the image of Heaven, and uses the mouth symbolized by Dui to recite the attached words, hence saying "contemplate its statements." The classic text says: When acting, one observes the changes of the lines and contemplates the divination. Yu Fan explains: This refers to observing the change of the lines; the person taking action should value the transformation of the hexagram and lines, and inquire about matters to foresee the future, hence saying "contemplate its divination."

是以自天右之，吉無不利。虞翻曰：謂乾五變之坤成大有，有天地日月之象。文王則庖犧，亦與天地合德，日月合明。天道助順，人道助信，履信思順，故“自天右之，吉無不利”也。彖者，言乎象者也。虞翻曰：在天成象，八卦以象告。彖說三才，故“言乎象也”。

The text says: Therefore heaven supports him, and it is auspicious and beneficial in all respects. Yu Fan explains: This refers to the fifth line of the Qian trigram changing to enter the Kun trigram, forming the hexagram of Great Possession, which embodies the images of heaven, earth, sun and moon; King Wen of Zhou followed the example of Fuxi and also achieved harmony with heaven and earth in virtue, and harmony with the sun and moon in brightness. Heaven supports those who follow the way of heaven, and humanity supports those who uphold sincerity. Practicing sincerity and constantly remembering to follow the way, thus it is said, "Heaven supports him, auspicious and beneficial in all respects." The text says: What is called "tuan" is to explain the hexagram's image. Yu Fan explains: In the heavens, various star patterns are formed, and the eight trigrams use these images to inform people; the tuan text summarizes the meaning of the three elements of heaven, earth and humanity, thus it is said that it "speaks of the image."

爻者，言乎變者也。虞翻曰：爻有六畫，所變而玩者，爻之辭也。謂九六變化，故言乎變者也。吉凶者，言乎其失得也。虞翻曰：得正言吉，失位言凶也。悔吝者，言乎其小疵也。崔覲曰：繫辭著悔吝之言，則異凶咎。有其小病，比於凶咎，若疾病之與小疵。

The classic text says: "What is called 'yao' refers to change." Yu Fan explains: A single hexagram has six lines, and the gentleman studies and appreciates the statements of these lines; here it refers to the change of old yang (nine) and old yin (six), so it is said "it speaks of change." The classic text says: "What is called 'good fortune and misfortune' refers to gain and loss." Yu Fan explains: If a line is in the correct position, it is called good fortune; if a line loses its position, it is called misfortune. The classic text says: "What is called 'regret and hardship' refers to minor faults." Cui Jin explains: In the statements of the hexagram lines, whenever the words "regret" and "hardship" appear, their nature is different from "misfortune" and "calamity"; these are only minor faults, compared to misfortune and calamity, it is like the difference between a serious illness and a small wound.

無咎者，善補過也。虞翻曰：失位為咎，悔變而之正，故“善補過”。孔子曰：退思補過者也。是故列貴賤者存乎位，侯果曰：二、五為功，譽位；三、四為凶，懼位。凡爻得位則貴，失位則賤，故曰“列貴賤者存乎位”矣。

The text says: "What is meant by 'no blame' is being good at making up for mistakes. Yu Fan explains: when a line is out of its proper position, that is 'blame'; knowing regret and changing to return to the correct position is 'being good at making up for mistakes'; Confucius said that after court, a minister should think about making up for the mistakes of the sovereign, which is exactly this meaning. The text says: therefore, the key to arranging the order of importance and inferiority lies in the position of the lines. Hou Guo explains: the second and fifth lines are positions of establishing achievements and gaining reputation; the third and fourth lines are positions of many misfortunes and many fears; whenever a line is in its proper position it is esteemed, and when it is out of its proper position it is inferior, so it is said 'the arrangement of importance and inferiority depends on position.'

齊大小者存乎卦，王肅曰：齊猶正也。陽卦大，陰卦小，卦列則小大分。故曰“齊小大者存乎卦”也。辯吉凶者存乎辭，韓康伯曰：辭，爻辭也。即爻者言乎變也。言象，所以明小大。言變，所以明吉凶。故大小之義存乎卦，吉凶之狀存乎爻。至於悔吝、無咎，其例一也。吉凶、悔吝、小疵、無咎，皆生乎變。事有小大，故下歷言五者之差也。

The classic text says: The key to determining size and smallness lies in the hexagram. Wang Su explains: "Qi" means to correct and regulate; a yang hexagram is considered great, while a yin hexagram is considered small. Once the hexagram is arranged, the distinction between great and small becomes clear, hence the saying "the distinction between great and small lies in the hexagram." The classic text also says: The key to discerning good fortune and misfortune lies in the line statements. Han Kangbo explains: here, "ci" refers to the line statements, that is, the line statements mentioned earlier as "yao refers to change." Explaining the hexagram is for distinguishing size and smallness, while explaining the changing lines is for distinguishing good fortune and misfortune. Therefore, the meaning of size and smallness resides in the hexagram, and the manifestations of good fortune and misfortune reside in the lines. As for "regret and hardship" and "no blame," the reasoning is the same. Categories such as good fortune, misfortune, minor faults, and no blame all arise from change. Since matters have different sizes, the following text elaborates separately on the differences among these five categories.

憂悔吝者存乎介，虞翻曰：介，纖也。介如石焉，斷可識也。故“存乎介”。謂識小疵。震無咎者存乎悔。虞翻曰：震，動也。有不善，未嘗不知之。知之，未嘗復行。無咎者善補過。故“存乎悔”也。是故卦有小大，辭有險易。辭也者，各指其所之。虞翻曰：陽易，指天。陰險，指地。聖人之情見乎辭，故指所之。

The classic text says: The key to worry and regret lies in the subtlest details. Yu Fan explains: "Jie" refers to something minute and slight; the line statement of the second line in the Yu hexagram says "Jie like a stone," meaning one can decisively recognize the beginning of a problem and thus "Jie" is about being able to detect the slightest fault. The classic text says: The key to avoiding mistakes through movement lies in knowing regret. Yu Fan explains: "Zhen" refers to movement and alertness; there is no evil sign that one does not become aware of, and once one becomes aware, one does not repeat the mistake. Thus, "wu jiu" (no blame) is about being good at correcting mistakes, so it is said "Jie lies in regret." The classic text says: Therefore, hexagrams have great and small ones, and line statements have dangerous and easy ones; each hexagram and line statement clearly indicates the direction it points to. Yu Fan explains: Yang is smooth and easy, pointing to heaven; Yin is dangerous and obstructive, pointing to earth. The intentions of the sage are all expressed in the hexagram and line statements, so the statements can indicate the direction they point to.

易與天地準，故能彌綸天下之道。虞翻曰：準，同也。彌，大。綸，絡。謂易在天下，包絡萬物，以言乎天地之間，則備矣。故“與天地信”也。仰以觀於天文，俯以察於地理，荀爽曰：謂陰升之陽，則成天之文也。陽降之陰，則成地之理也。

The text says: The Book of Changes is in harmony with heaven and earth, thus it can universally encompass all the principles of the world. Yu Fan explains: "Zhen" means equality, "mi" means vastness, and "lun" means encompassing; this means the principles of the Book of Changes prevail throughout the world, encompassing and connecting all things, so that in the whole realm of heaven and earth, nothing is lacking, hence it is said to be in harmony with heaven and earth. The text also says: Look up to observe the patterns of heaven, and look down to examine the patterns of earth. Xu Shuang explains according to the principle of the ascending of乾 and the descending of坤: when a yin line rises to a yang position, it forms the patterns of heaven; when a yang line descends to a yin position, it forms the patterns of earth.

是故知幽明之故。荀爽曰：謂天上地下不可得睹者也。謂否卦變成既未濟也。明，謂天地之間，萬物陳列，著於耳目者，謂泰卦變成既濟也。原始及終，故知死生之說。《九家易》曰：陰陽交合，物之始也。陰陽分離，物之終也。合則生，離則死。故“原始及終，故知死生之說”矣。交合泰時，春也。分離否時，秋也。

The text says: Therefore, understanding the reasons behind the hidden and the evident. Xun Shuang explains: What is called "y幽" refers to the layer above heaven and below earth that is not visible to the human eye, which is the image of the hexagram "Pu" changing into "Ji Ji" and "Wei Ji"; what is called "明" refers to the layer between heaven and earth where all things are arranged and perceivable by the senses, which is the image of the hexagram "Tai" changing into "Ji Ji". The text says: Investigating the beginning of things and pursuing their end, thus understanding the principles of life and death. The "Jiu Jia Yi" explains: The union of yin and yang is the beginning of things; the separation of yin and yang is the end of things. When they unite, life is born; when they separate, death occurs, hence it is said "investigating the origin and the end, thus knowing the doctrine of life and death". The union of yin and yang occurs when the hexagram "Tai" is in command, which corresponds to spring; the separation of yin and yang occurs when the hexagram "Pu" is in command, which corresponds to autumn.

精氣為物，游魂為變。虞翻曰：魂陽物，謂乾坤也。變謂坤鬼。乾純粹精，故主為物。乾流坤體，變成萬物故“游魂為變”也。是故知鬼神之情狀。與天地相似，故不違。虞翻曰：乾神似天，坤鬼似地。聖人與天地合德，鬼神合吉凶，故“不違”。鄭玄曰：精氣，謂七八也。游魂，謂九六也。七八，木火之數也。九六，金水之數。木水用事而物生，故曰“精氣為物”。金水用事而物變，故曰“游魂為變”。精氣謂之神，游魂謂之鬼。木火生物，金水終物。二物變化其情，與天地相似，故無所差違之也。

The text says: "Fine essence and qi凝聚 to form things, while wandering souls scatter and cause change." Yu Fan explains: "Soul belongs to the yang category; what is being referred to here is actually the trigrams Qian and Kun. 'Change' refers to the ghosts governed by Kun. Qian is pure essence and qi, thus governing the formation of things; when the qi of Qian enters the body of Kun, it changes and generates all things, hence it is said 'wandering souls cause change.' The text says: therefore we understand the nature of ghosts and spirits; The Book of Changes is similar to heaven and earth, thus it does not contradict heaven and earth." Yu Fan explains: the spirit governed by Qian is like heaven, and the ghost governed by Kun is like earth; the sage harmonizes with heaven and earth in virtue, and with ghosts and spirits in fortune and misfortune, hence it is said 'it does not contradict.' Zheng Xuan reinterpreted from the perspective of divination numbers: 'Fine essence and qi' refers to the minor yang number seven and minor yin number eight; 'wandering souls' refers to the old yang number nine and old yin number six. Seven and eight are the numbers of wood and fire, while nine and six are the numbers of metal and water. When wood and fire are in command, things are born, hence it is said 'fine essence and qi form things'; when metal and water are in command, things change, hence it is said 'wandering souls cause change.' Fine essence is called 'spirit,' and wandering souls are called 'ghost'; wood and fire nurture all things, while metal and water conclude all things. These two kinds of change are exactly the same as heaven and earth, thus there is no error or deviation.

知周乎萬物，荀爽曰：二篇之冊，萬有一千五百二十，當萬物之數，故曰“知周乎萬物”也。而道濟天下，故不過。《九家易》曰：言乾坤道濟成天下而不過也。王凱沖曰：知周道濟，洪纖不遺，亦不過差也。

The classic text says: The wisdom of The Zhou Changes pervades all things. Xun Shuang explained according to the numbers of the divination sticks: The upper and lower parts of The Zhou Changes together contain 11,520 divination sticks, exactly corresponding to the number of all things, hence it is said "knowing thoroughly all things." The classic text also says: And its way can save the world, thus there is no error. The Nine Schools' Commentary explains: This refers to the way of Heaven and Earth that saves and completes all things without any excess or deficiency. Wang Kaitong added: Wisdom that pervades all things and the way that benefits things, whether great or small, nothing is overlooked, thus there is no error.

旁行而不流，《九家易》曰：旁行周合，六十四卦，月主五卦，爻主一日，歲既周而復始也。侯果曰：應變旁行，周被萬物，而不流淫也。樂天知命，故不憂。荀爽曰：坤建於亥，乾坤相據，乾立於已。陰陽孤絕，其法宜憂。坤下有伏乾，為樂天。乾下有伏巽，為知命。陰陽合居，故“不憂”。

The text says: The Way of the Book of Changes spreads widely and reaches everywhere without becoming excessive. The Nine Schools' Commentary explains it by saying: It spreads throughout and connects with all, with the sixty-four hexagrams assigned to the year, each month governing five hexagrams, each line governing a day, and the cycle completes and starts again. Hou Guo explains: The Book of Changes can adapt to circumstances, spread widely and reach everywhere, covering all things universally, yet does not become unrestrained. The text says: Joyful in following the Way of Heaven, understanding destiny, thus there is no worry. Xun Shuang explains: The Earthly Trigram is established at Hai, and the Heaven and Earth Trigrams each occupy one direction; Heaven is established at Si. If we look at yin and yang separately, they are isolated and disconnected, which should cause worry. But beneath the Earth Trigram lies the Heaven Trigram, which is called "Joyful in following Heaven"; beneath the Heaven Trigram lies the Wind Trigram, which is called "Understanding destiny." Yin and yang actually dwell together in one place, so it is said "there is no worry."

安土敦乎仁，故能愛。荀爽曰：安土謂否卦，乾坤相據，故“安土”。敦仁謂泰卦。天氣下降，以生萬物故“敦仁”。生息萬物，故謂之“愛”也。範圍天地之化而不過，《九家易》曰：範者，法也。圍者，周也。言乾坤消息，法周天地，而不過於十二辰也。辰，日月所會之宿，謂諏訾、降婁、大梁、實沈、鶉首、鶉火、鶉尾、壽星、大火、析木、星紀、玄枵之屬是也。

The text says: By settling in a proper place and being sincere in benevolence and virtue, one can love people and things. Xu Shuang explains: "An Tu" refers to the "Gai" hexagram, where Qian is above and Kun is below, each in its proper position, hence called "An Tu"; "Dun Ren" refers to the "Tai" hexagram, where the heavenly energy descends to meet the earthly energy, thus generating all things, hence called "Dun Ren"; being able to generate and multiply all things is called "Ai". The text says: The Way of the Book of Changes encompasses the creation and transformation of heaven and earth without any error. The "Jiujia Yi" explains: "Fan" means to take as a model, and "Wei" means to encompass thoroughly; it refers to the waxing and waning, growth and decline of Qian and Kun, which follow the pattern of heaven and earth, without exceeding the twelve chens. The term "Chen" refers to the star positions where the sun and moon meet, namely Zhuo Zi, Jiang Lou, Da Liang, Shi Shen, Chun Shou, Chun Huo, Chun Wei, Shou Xing, Da Huo, Xi Mu, Xing Ji, and Xuan Xiao.

曲成萬物而不遺，荀爽曰：謂二篇之冊，曲萬萬物，無遺失也。侯果曰：言陰陽二氣，委曲成物，不遺微細也。通乎晝夜之道而知，荀爽曰：晝者，謂乾。夜者，坤也。通於乾坤之道，無所不知矣。是故神無方而易無體。干寶曰：否泰盈虛者，神也。變而周流者，易也。言神之鼓萬物無常方，易之應變化無定體也。

The text says: Perfectly accomplishing all things with subtlety and without omission. Xun Shuang explains: This refers to the divination rods of the upper and lower chapters being intricately comprehensive and covering all things without omission. Hou Guo explains: This refers to the two energies of yin and yang winding and twisting to accomplish all things, not missing even the slightest details. The text says: Therefore, the mysterious and subtle has no fixed place, and the Way of the Book of Changes has no fixed form. Gan Bao explains: The interplay between the hexagrams of "Obstruction" and "Prosperity," with their waxing and waning, is called "shen" (the mysterious); their movement and flowing without rest is called "yi" (the change). This means that shen moves all things without a fixed position, and yi adapts to change without a fixed form.

一陰一陽之謂道。韓康伯曰：道者何，無之稱也。無不通也。無不由也。況之曰：道，寂然無體，不可為象。必有之用極，而無之功顯，故至乎。神無方而易無體，而道可見矣。故窮以盡神，因神以明道。陰陽雖殊，無一以待之。在陰為無陰，陰以之生；在陽為無陽，陽以之成。故曰“一陰一陽”也。

The text says: Yin and Yang alternate in operation, and this is called the "Dao." Han Kangbo explains: What is the Dao? It is a designation for "nothingness"; it is all-pervading, and all things arise from it. In this analogy: the Dao is still and formless, without substance, and cannot be represented by a specific image. Only when the function of the tangible is fully expressed does the function of the intangible become apparent, and thus one reaches that state—where the spirit has no fixed place, the Book of Changes has no form, and the Dao can then be understood. Therefore, one must investigate thoroughly to exhaust the subtlety of the spirit, and then use the spirit to explain the Dao. Although Yin and Yang differ in nature, they both rely on that "nothingness" as their common basis: within Yin, it is not Yin, yet Yin relies on it to be generated; within Yang, it is not Yang, yet Yang relies on it to be realized. Therefore it is said, "One Yin and one Yang."

繼之者，善也。成之者，性也。虞翻曰：繼，統也。謂乾能統天生物，坤合乾性，養化成之，故“繼之者善，成之者性”也。仁者見之謂之仁，知者見之謂之知。侯果曰：仁者見道，謂道有仁。知者見道，謂道有知也。

The text says: Those who carry on this way are called benevolent, and those who complete this way are called nature. Yu Fan explains: "To carry on" means to take charge; Qian can govern the heavenly way and give birth to all things, while Kun conforms to the nature of Qian, nurturing and cultivating so that all things take form, hence it is said "those who carry on this way are called benevolent, and those who complete this way are called nature." The text also says: The benevolent person sees it and calls it "benevolence," the wise person sees it and calls it "wisdom." Hou Guo explains: The benevolent person sees the benevolent aspect of the way and thus says the way has benevolence; the wise person sees the wise aspect of the way and thus says the way has wisdom.

百姓日用而不知，侯查曰：用道以濟，然不知其力。故君子之道鮮矣。韓康伯曰：君子體道以為用，仁知則滯於所見，百姓日用而不知。體斯道者，不亦鮮矣乎。故常無慾以觀妙，可以語至而言極矣。顯諸仁，藏諸用，王凱沖曰：萬物皆成，仁功著也。不見所為，藏諸用也。

The text says: The people use it every day but do not realize it. Hou Chai explains: People achieve success through the Dao, yet they do not know it is the power of the Dao. The text says: Therefore, those who can recognize the Way of the gentleman are few. Han Kangbo explains: The gentleman examines the great Dao and applies it, but the benevolent and the wise each remain confined to their own partial understanding. The common people use it daily without awareness. Truly, how few are those who can recognize this Dao! Therefore, one should often remain in a state of non-attachment and contemplate the subtle nature of the Dao, only then can one reach the ultimate point. The text says: The Dao manifests benevolence and hides its function. Wang Kaitong explains: All things are accomplished, which shows the evident effect of benevolence; yet it is not seen what exactly it has done, which is called 'concealing its function'.

鼓萬物而不與聖人同憂，侯果曰：聖人成務，不能無心，故有憂。神道鼓物，寂然無情，故無憂也。盛德大業至矣哉。荀爽曰：盛德乾天。大業者地也。富有之謂大業，日新之謂盛德。王凱沖曰：物無不備，故曰“富有”。變化不息，故曰“日新”。生生之謂易。荀爽曰：陰陽相易，轉相生也。

The text says: The Way moves and activates all things, yet it does not possess the concern of a sage. Hou Guo explains: A sage accomplishes achievements and cannot do so without effort, hence there is worry; the mysterious Way activates all things in silence without consciousness, hence there is no worry. The text says: The perfect virtue and great accomplishments are truly at their peak. Xun Shuang explains: Supreme virtue belongs to the Heaven (Qian), and great achievements belong to the Earth (Kun). The text says: What is without limitation is called 'great achievement,' and daily renewal is called 'supreme virtue.' Wang Kai Chong explains: All things are fully present, hence it is called 'rich and abundant'; continuous transformation never ceases, hence it is called 'daily renewal.' The text says: Continuous generation is called 'Change' (Yi). Xun Shuang explains: Yin and Yang mutually alternate, continuously generating without end.

成象之謂乾，案：道生一，一生二，二生三，三才既備，以成乾象也。效法之謂坤，案：爻猶效也。效乾三天之法，而兩地成，坤之象卦也。極數知來之謂占，孔穎達曰：謂窮極蓍策之數，逆知將來之事，占其吉凶也。通變之謂事，虞翻曰：事謂變通趨時。以盡利天下之民，謂之事業也。

The text says: Those that form the image are called "Qian." Li Dingzuo's commentary says: The "Dao" in the "Laozi" says "the Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three principles of Heaven, Earth, and Humanity are complete, thus forming the image of Qian." The text says: Those that follow the Dao of Qian are called "Kun." Li Dingzuo's commentary says: "Yao" means following; following Qian's three lines to represent the principle of Heaven, and pairing it with the number of two lands, thus forming the image of Kun. The text says: To exhaust the number of the divination stalks in order to foresee the future is called "Zhan." Kong Yingda explains: This refers to exhausting the number of the divination stalks to its extreme, foreseeing future events, and determining their auspiciousness or inauspiciousness. The text says: To respond to affairs by comprehending change is called "Shi." Yu Fan explains: "Shi" refers to adapting and harmonizing to suit the right time, using this to strive for the welfare of the people under heaven, which is called "Shiye."

陰陽不測之謂神。韓康伯曰：神也者，變化之極，妙萬物而為言，不可以形詰者也，故“陰陽不測”。嘗試論之曰：原夫兩儀之運，萬物之動，豈有使之然哉！莫不獨化於太虛，欻爾而自造矣。造之非我，理自玄應；化之無主，數自冥運。故不知所以然，而況之神矣。是以明兩儀以太極為始，言變化而稱乎神也。夫唯天之所為者，窮理體化，坐忘遺照。至虛而善應，則以道為稱。不思玄覽，則以神為名。蓋資道而同乎道，由神而冥於神者也。

The text says: The changes of yin and yang are beyond measurement, which is called "shen." Han Kangbo explains: The term "shen" refers to the ultimate and subtle way in which changes bring about myriad things. It cannot be questioned through form, so it is called "yin and yang cannot be measured." Let us elaborate further: Investigating the operation of the two principles of heaven and earth and the movements of myriad things, is there someone behind them who is directing them? It is not that they are created by some "I," but rather they arise naturally and spontaneously in the great void. Creation and transformation do not come from a particular "self," their principles naturally correspond in a profound way; changes have no master, their numbers naturally run their course in an unconscious manner. Because it is impossible to explain the reason, it is temporarily compared to "shen." Therefore, explaining the two principles must begin with the Taiji, and explaining changes must be attributed to "shen." Only those who follow heaven's way can thoroughly understand the principles of things and harmonize with creation and transformation, sitting quietly and forgetting the self, excluding external illumination. As for being empty and quiet and good at responding to things, it is called "Dao"; and for being without deliberation yet profoundly comprehending, it is called "shen." All of these are states achieved by relying on Dao to be in harmony with Dao, and by means of shen to merge with shen.

夫易廣矣，大矣。虞翻曰：乾象動直，故“大”。坤形動闢，故“廣”也。以言乎遠則不御，虞翻曰：御，止也。遠謂乾。天高不御也。以言乎邇則靜而正，虞翻曰：地謂坤。坤至靜而德方，故正也。以言乎天地之間則備矣。虞翻曰：謂易廣大悉備，有天地人道焉，故稱備也。

The Classic says: The Way of the Book of Changes is indeed both broad and great. Yu Fan explains: The movement of Qian is strong and upright, hence it is called "great"; the form of Kun is expansive and supportive, hence it is called "broad." The Classic says: In terms of the distant, it has no limit. Yu Fan explains: "Yu" means to stop; "far" refers to Qian, as the heavens are high and boundless, thus unbounded. The Classic says: In terms of the near, it is quiet and upright. Yu Fan explains: "Near" refers to Kun; Kun is extremely quiet and its virtue is upright, hence it is called "upright." The Classic says: In terms of everything between heaven and earth, it is complete without fail. Yu Fan explains: This refers to the Book of Changes being broad and encompassing all things, including the Way of Heaven, the Way of Earth, and the Way of Humanity, hence it is called "complete."

夫乾，其靜也專，其動也直，是以大生焉。宋衷曰：乾靜不用事，則清靜專一，含養萬物矣。動而用事，則直道而行，導出萬物矣。一專一直，動靜有時，而物無夭瘁，是以大生也。夫坤，其靜也翕，其動也闢，是以廣生焉。宋衷曰：翕，猶閉也。坤靜不用事，閉藏微伏，應育萬物矣。動而用事，則開闢群蟄，敬導沉滯矣。一翕一闢，動靜不失時，而物無災害，是以廣生也。

The text says: The Qian hexagram, when still, is focused and single-minded, and when active, is direct and unimpeded, thus it can greatly generate and nurture all things. Song Zhong explains: When Qian is still but not in its proper time, it is quiet and single-minded, nurturing all things; when it becomes active and is in its proper time, it proceeds directly, guiding all things to emerge. Being single-minded when still and direct when active, with stillness and movement each occurring at their proper time, all things thus do not wither or wither, hence it is said 'greatly generates'. The text says: The Kun hexagram, when still, is convergent and closed, and when active, is expansive and open, thus it can broadly generate and nurture all things. Song Zhong explains: 'Xī' means closing. When Kun is still but not in its proper time, it is concealed and hidden, nurturing all things; when it becomes active and is in its proper time, it opens up the蛰伏 (hibernating creatures), and guides the blocked and stagnant vital energies. Being convergent when still and expansive when active, with stillness and movement each occurring at their proper time, all things thus do not suffer calamity, hence it is said 'broadly generates'.

廣大配天地，荀爽曰：陰廣陽大，配天地。變通配四時，虞翻曰：變通趨時，謂十二月消息也。泰、大壯、夬，配春；乾、姤、遁，配夏；否、觀、剝，配秋；坤、復、臨，配冬，謂十二月消息相變通，而周於四時也。陰陽之義配日月，荀爽曰：謂乾舍於離，配日而居；坤舍於坎，配月而居之義是也。

The text says: "Greatness and vastness correspond with heaven and earth." Xu Shuang explains: Yin represents breadth and comprehensiveness, while Yang represents grandeur and magnificence, which correspond exactly with earth and heaven. The text says: "Change and adaptability correspond with the four seasons." Yu Fan explains according to the twelve lunar month trigrams: change and adaptability leading to appropriateness refer to the twelve trigrams indicating the waxing and waning of the moon throughout the year. The trigrams Tai, Da Zhuang, and Guai correspond to spring; Qian, Gu, and Duan correspond to summer; Pǐ, Guan, and Po correspond to autumn; Kun, Fu, and Lin correspond to winter. This refers to the mutual transformation and growth of the waxing and waning of the moon throughout the twelve lunar months, circulating through the four seasons of the year. The text says: "The meaning of yin and yang corresponds with the sun and moon." Xu Shuang explains: this refers to乾 residing in Li and corresponding with the sun, and坤 residing in Kan and corresponding with the moon, which is exactly this meaning.

易簡之善配至德。荀爽曰：乾德至健，坤德至順，乾坤易簡相配於天地，故“易簡之善配至德”。子曰：易，其至矣乎。崔覲曰：夫言子曰：皆是語之別端，此更美易之至極也。夫易，聖人之所以崇德而廣業也。虞翻曰：崇德效乾，廣業法坤也。知崇禮卑，崇效天，卑法也。虞翻曰：知謂乾，效天崇；禮謂坤，法地卑也。

The text says: Simplicity and ease are in harmony with the highest virtue. Xu Shuang explains: The virtue of Qian is extremely strong and vigorous, and the virtue of Kun is extremely gentle and yielding. The simplicity of Qian and the ease of Kun correspond exactly with Heaven and Earth, hence it is said, "The simplicity and ease of the Book of Changes are in harmony with the highest virtue." The text says: The Book of Changes is perhaps the most complete. Cui Jin explains: Whenever "Zi Yu" (the words of Confucius) are mentioned, it marks the beginning of a new paragraph; here it is another praise of the ultimate nature of the Book of Changes. The text says: The Book of Changes is used by the sage to promote virtue and expand achievements. Yu Fan explains: Promoting virtue is following the example of Qian, and expanding achievements is following the example of Kun. The text says: Wisdom is lofty, and ritual is humble; loftiness is following Heaven, humility is following Earth. Yu Fan explains: "Zhi" (wisdom) refers to Qian, following the loftiness of Heaven; "Li" (ritual) refers to Kun, following the humility of Earth.

天地設位，而易行乎其中矣。虞翻曰：位謂六畫之位，乾坤各三爻，故“天地設位”。易出乾入坤，上下無常，周流六虛，故“易行乎其中”也。成性存存，道義之門。虞翻曰：知終終之，可與存義也。乾為道門，坤為義門。成性，謂成之者性也。陽在道門，陰在義門，其易之門邪。

The classic text says: Heaven and Earth have established their respective positions, and the Way of the Book of Changes operates within them. Yu Fan explains: "Position" refers to the lines of the six lines in a hexagram, with Qian and Kun each occupying three lines, hence it is said "Heaven and Earth have established their positions"; the Book of Changes originates from Qian and enters into Kun, moving up and down without fixed rules, circulating among the six empty positions, hence it is said "the Book of Changes operates within them." The classic text says: achieving one's nature and cultivating it without end, this is the gateway to righteousness. Yu Fan explains: the "Wenyan" of the Qian hexagram says "knowing the end and reaching the end, one can preserve righteousness," which is precisely this meaning; Qian is the gate of the "Dao," and Kun is the gate of "righteousness." "Achieving one's nature" refers to the previous statement "the one who forms things is nature"; Yang resides at the gate of the Dao, Yin resides at the gate of righteousness, this is probably the gate of the Book of Changes.

聖人有以見天下之嘖，而擬諸其形容，虞翻曰：乾稱聖人，謂庖犧也。嘖，謂初。自上議下稱擬，形容，謂陰，在地成形者也。象其物宜，是故謂之象。虞翻曰：物宜謂陽；遠取諸物，在天成象故“象其物宜”。象，謂三才八卦在天也，庖犧重為六畫也。

The classic text says: The sage has the ability to perceive the profound and subtle principles of the world, and thus imitates their forms and appearances. Yu Fan explains: "Qian" is called the sage, referring here to Fuxi; "ze" refers to the hidden nature of the first line. To infer the lower from the upper is called "ni." "Xingyong" refers to yin, which is the things that take shape on the earth. The classic text says: They are symbolized by the appropriate things, so it is called "xiang." Yu Fan explains: "wu yi" refers to yang; taking the image from things far away, and forming celestial constellations in the sky, thus it is said "xiang qí wù yí." Here, "xiang" refers to the images of the three elements and the eight trigrams suspended in the heavens. Fuxi then overlaid them to form the hexagrams with six lines.