Volume Five · Upper Canon of Shang's Studies on the Zhou Changes

同人于野，亨，利涉大川，利君子貞。荀爽曰：乾舍於離，相與同居。九家曰：乾舍於離，同而為日，天日同明，故曰同人。是乾之居南，漢儒已言之矣。又荀爽注「陰陽之義配日月」云：乾舍於離，配日而居；坤舍於坎，配月而居。不惟乾南，且言坤北，而惠徵君以為此漢儒言先天之鐵證也，而欲減其跡，曰荀氏用鬼易，以乾歸合離、坤歸合坎釋之。按乾歸為大有，坤歸為比，而荀氏所言者，則同人、師，乃離歸坎歸也。於遊歸恆例，尚不能知，而欲減其證，其誰信之。

The Hexagram Statement of "Tong Ren" says: "Tong Ren in the wild, prosperous, beneficial for crossing great rivers, beneficial for a gentleman's constancy." Xun Shuang said: "The Trigram Qian is temporarily residing in Li, and the two are living together." The "Jiu Jia Yi" said: "The Trigram Qian is temporarily residing in Li, and they become the sun; heaven and the sun have the same brightness, so it is called 'Tong Ren'." This clearly shows that Qian is located in the south, a point that Han dynasty scholars had already discussed. Xun Shuang also explained "the meaning of yin and yang is paired with the sun and moon" and said: "Qian is temporarily residing in Li, paired with the sun; Kun is temporarily residing in Kan, paired with the moon." This not only explains that Qian is in the south, but also that Kun is in the north. Hui Dong, known as Hui Zhengjun, was well aware that this was solid evidence of the Han scholars' understanding of the Earlier Heaven directions, yet he tried to erase this trace, saying that Xun Shuang used the "Gui Yi" (Ghost Yi), explaining it with "Qian returning soul combines with Li, Kun returning soul combines with Kan." However, according to the usual rules of youhun and guihun, the guihun hexagram of the Qian trigram is "Da You," and the guihun hexagram of the Kun trigram is "Bi." But what Xun Shuang mentioned was "Tong Ren" and "Shi," which are the guihun hexagrams of the Li trigram and the Kan trigram. He did not even understand the usual rules of youhun and guihun, yet he tried to erase this evidence. Who could believe him?

故夫同人卦義，舍九家、荀爽說，無有當者。伏坤為野，《正義》云：野以喻寬廣，言和同於人，宜無遠弗屆也。《易林》、九家、荀爽皆以乾為河、為海，是乾亦為大川。利涉謂五，中正有應，故傳釋為乾行。乾為君子，故利君子貞。貞，卜問也。

Therefore, the meaning of the hexagram "Tongren" (Union) can only be explained by the views of the "Jiujia Yi" (Nine Schools of the Book of Changes) and Xun Shuang, as other interpretations do not make sense. When the six lines of this hexagram are reversed, it becomes the hexagram "Shi" (Army). The upper trigram is Kun (Earth), which Shang氏 refers to as "fu kun" (hidden Kun). Kun has the image of "ye" (wilderness). Kong Yingda's "Zhengyi" (Commentary) says that "ye" is used to indicate vastness, meaning that in harmonizing with others, one should reach far and wide. Both the "Jiaoshi Yilin" (Jiao's Forest of Changes), the "Jiu jia Yi," and Xun Shuang regard Qian (Heaven) as representing rivers and seas, showing that Qian also has the image of "dachuan" (great river). "Li she" (favorable for crossing) refers to the line nine in the fifth position. Nine in the fifth is upright and corresponds with six in the second, so the "Tuanzhuan" (Commentary on the Judgment) explains it as "Qian xing" (Qian moving). Qian also represents the gentleman, hence the phrase "li junzi zhen" (favorable for the gentleman's divination). "Zhen" here means divination.

彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利涉大川，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。坤為天下，五應二故能通天下之志。詳解在《焦氏易詁》中。

The Commentary on the Judgment says: "Same people, the flexible element attains a position and the center and responds to Heaven, thus called 'Same people.' 'Same people' says: 'Same people in the wild, prosperous, advantageous for crossing great rivers, because it is the way of Heaven.' Civilized and strong, upright and responsive, the gentleman is correct. Only the gentleman is able to communicate the aspirations of the people throughout the world." The Earth has the image of "the world" — the hidden body of the hexagram of "Same people" is exactly the Earth — the nine in the fifth position responds to the six in the second, thus being able to communicate the aspirations of people throughout the world. A detailed explanation of this passage can be found in Shang's work, Jiao's Glosses on the Changes.

象曰：天與火，同人。君子以類族辨物。易以陰陽相遇為類。（王引之繁稱博引，釋類為比，豈知皆非易之所謂類。）族，《正義》云：聚也。聚居一處，故曰同人。然所以能聚者，以其類也。設失類而為純陽或純陰，則不能聚矣。類族方能合異為同。乾陽物，坤陰物，同一物也，而分陰陽。辨，別也，明也。同人五陽一陰，陰雖少，然五陽之所類也，即五陽之所同也。同則不分，然陰物陽物，判然不同，辨而明之，方知同之中有異。易之道，同性相違，異物相感。自類字失詁，義遂不明。

The Great Image Commentary says: "Heaven and fire, the hexagram of Fellowship. The superior man uses classification of kinds to distinguish things." The Book of Changes takes the meeting of yin and yang as "class." (Wang Yinzhi extensively cited sources to interpret "class" as "comparison," but he did not realize that this is not the "class" referred to in the Book of Changes.) The character "族" is explained in the "Justice" as gathering. Gathering together in one place is why it is called "Fellowship." However, the reason for gathering is precisely "class" — yin and yang, opposite sexes, seeking each other; if one loses the corresponding class, becoming purely yang or purely yin, gathering is no longer possible. Therefore, to "classify kinds," one can unite differences into unity. Qian is a yang substance, Kun is a yin substance, both are "things," yet they are divided into yin and yang. "Distinguish" means to differentiate and clarify. The hexagram of Fellowship has five yang lines and one yin line. Although the yin line is few, it is the object of class corresponding to the five yang lines, that is, the center where the five yang lines all tend toward. Since they are the same, there is no distinction between self and other; yet yin and yang substances are clearly different, and by distinguishing clearly, one realizes that "sameness" includes "difference." The principle of the Book of Changes is: like things repel each other, different things respond to each other. Since the interpretation of the character "class" has been lost, this meaning can no longer be clearly explained.

初九：同人于門，無咎。初於二陰獨近，故曰同人于門。象曰：出門同人，亦謂二近初，初出門即遇也。虞翻以乾為門，命四變陰以應初，若卦為家人者，而惠棟、姚配中皆宗之。朱漢上強命初變，以艮為門，若卦為遁者，而毛奇齡、焦循宗之。是皆曲說害理。二坤爻，坤亦為門戶也。象曰：出門同人，又誰咎也。誰咎謂無咎。

The line statement for the first line, line nine: "Harmonizing with people at the gate, there is no blame." The first line nine is closest to the only yin line, line six two, so it says "harmonizing with people at the gate." The Small Image Commentary says "going out to harmonize with people," which also refers to line six two being adjacent to line nine. When line nine goes out, it immediately meets line six two. Yu Fan took the trigram Qian as the gate and made line nine four change into a yin line to correspond with line nine. This effectively changed the hexagram Tong Ren into Jia Shen. Hui Dong and Yao Peizhong followed him. Zhu Zhen insisted that line nine change into a line, taking the trigram Gen as the gate, which effectively changed Tong Ren into Dun. Mao Qilin and Jiao Xun followed him. These are all misinterpretations that harm the meaning. In fact, line six two is originally a line from the trigram Kun, and Kun itself has the image of a gate. The Small Image Commentary says: "Going out to harmonize with people, who could blame?" "Who could blame" means there is no blame.

六二：同人于宗，吝。乾為主，為宗。二五正應，故同人于宗。但卦五陽皆同於二，今二獨親五，則三四忌之，致吝之道也。下繫云「遠近相取，而悔吝生」，遠謂應，近謂比。遠取應則不能近取比，如無妄六二往應五而利，則不繫初；近取比則不能遠取應，如中孚六四絕類上則不應初，而馬匹亡，是也。是故遠近萬不能兼取。同人六二遠應五，則有近不承陽之嫌；近承陽則失遠應，故吝也。彼夫咸六二、遁六二皆有應，象皆與此同，乃咸六二曰居吉，遁六二曰執之，皆戒其動，俾遠近皆不取，不取則悔吝免也。舊說皆不知其故在三四，故鮮有得解者。

The Line Statement for line two (Six in the Second) says, "To be in harmony with the family, there is regret." The trigram Qian has the images of "master" and "family." Line two (Six in the Second) corresponds directly with line five (Nine in the Fifth), so it is said "to be in harmony with the family." However, all five yang lines in the entire hexagram desire to be the same as line two. Now, line two chooses to be close to line five instead of the others, which causes jealousy from lines three and four. This is the way to bring about regret and regret. The "Great Treatise" says, "Taking from both near and far leads to regret." "Far" refers to the corresponding line, while "near" refers to the adjacent line. Taking from the far corresponding line prevents taking from the near adjacent line. For example, in the hexagram Wuwang, line two goes to correspond with line five and gains benefit, so it no longer clings to line one. Similarly, taking from the near adjacent line prevents taking from the far corresponding line. For example, in the hexagram Zhongfu, line four cuts off from the like and ascends, so it no longer corresponds with line one, thus "the horses are lost." Therefore, one must not take from both near and far. In the hexagram Tongren, line two corresponds with line five from afar, which gives the suspicion of not being close to the yang lines nearby. If it is close to lines three and four, it loses the distant correspondence, hence "regret." Looking at line two in the hexagrams Xian and Duan, they also have correspondences, and the images are similar. However, line two in Xian says "residing is auspicious," and line two in Duan says "to grasp it," both warning against reckless movement, so that neither the far nor the near is taken. By not taking, regret and regret are avoided. Old interpretations did not understand the problem was with lines three and four, so few of them are coherent.

象曰：同人于宗，吝道也。許慎《五經異義》云：易曰同人于宗吝，言同姓相取，吝道也。按此皆不明易理，不知吝之故何在，而為此穿鑿之說。同人二與五，與大有五與二同也，乃大有五應乾，無同姓之嫌，此獨曰同姓，尚能通哉。

The Small Image Commentary says: "To be in harmony with one's clan, is a cause of regret." Xu Shen's "Five Classics Disagreements" says that the Book of Changes refers to "being in harmony with one's clan leads to regret," meaning that marriage within the same surname leads to regret. According to such views, the principles of the Book of Changes are not clearly understood. They do not know where the origin of "regret" lies, and thus have produced such forced interpretations. The hexagram "Tong Ren" involves the second line, which is yin, corresponding to the fifth line, which is yang. The hexagram "Da You" involves the fifth line, which is yin, corresponding to the second line, which is yang. The situations are the same. In "Da You," the fifth line corresponds to the yang line of the Qian trigram, yet no one says it has the suspicion of same-surname marriage. Why then does this hexagram specifically mention same-surname marriage? Can this explanation be consistent?

九三：伏戎于莽，升其高陵，三歲不興。巽為伏，為寇盜（象失傳，詳《焦氏易詁》），為草莽，故曰伏戎于莽。乾為山，為陵（象失傳，詳《焦氏易詁》），巽為高，乾為行，故曰升其高陵。乾為歲，離卦數三，故曰三歲。三陽遇陽，得敵，其行塞，故升高不興也。象曰：伏戎于莽，敵剛也；三歲不興，安行也。敵剛即陽遇陽，安行謂行難。

The line statement for the third line (nine in the third): "Bury the soldiers in the grass, ascend to the high hill, and for three years it does not rise." The trigram Xun has the image of "concealment," and also the image of "bandits" (this image is now lost, see Jiao's Glosses on the Changes). It also has the image of "grassland," so it says "bury the soldiers in the grass"—meaning to hide the troops in the grass. The trigram Qian represents mountain and hill (this image is also lost, see Jiao's Glosses on the Changes), and Xun represents height, while Qian represents movement, so it says "ascend to the high hill." Qian also represents years, and the number of the trigram Li is three, so it says "for three years." The third line, with a yang line encountering the fourth line (also a yang line), faces opposition from a similar force, leading to obstruction ahead, so even though it ascends high, it ultimately cannot launch the attack. The Small Image Commentary says: "Bury the soldiers in the grass, the enemy is strong; for three years it does not rise, movement is difficult." "Enemy is strong" means that a yang line meets another yang line to form opposition, and "movement is difficult" means that action is hindered.

九四：乘其墉，弗克攻，吉。巽為墉，四居巽上，故曰乘其墉。乘墉據高，故不能攻之。然此爻不當位，無應予，承乘皆陽，困極矣，爻辭曰吉，則不得其義。象曰困而反則，似亦不得的解，而為此無可奈何之解。獨虞翻命四變陰，當位有應，承乘皆陽，人人皆知其吉矣。然四變陰，則巽墉象毀，四居坎上，而謂乘其墉則不合矣。象曰：乘其墉，義弗克也；其吉，則困而反則也。則，法也。反則，言循分自守也。

The fourth line statement says: "Mounting the city wall, unable to attack, it is auspicious." The trigram Xun has the image of a city wall, and the ninth line in the fourth position is situated above the mutual Xun trigram, hence it is said "mounting the city wall." Once mounted on the wall and occupying a high position, the opponent cannot attack. However, this line has a yang line in a yin position, which is not appropriate, and it has no corresponding lines above or below. What it is supporting and what it is riding upon are also yang lines, so it is in a very difficult situation. Yet the line statement says "auspicious," which seems illogical. The Small Image Commentary says "trapped but returning to the right way," which does not seem to be a correct interpretation, but rather a helpless explanation. Only Yu Fan suggests changing the ninth line in the fourth position to a yin line, making it appropriate and having a corresponding line, so everyone can see it as auspicious. However, once the ninth line in the fourth position becomes yin, the Xun trigram is broken, and the image of the city wall is destroyed. The ninth line in the fourth position then resides above Kan, and saying "mounting the city wall" no longer makes sense. The Image Commentary says: "Mounting the city wall, the meaning cannot be realized; it is auspicious because it is trapped and returns to the right way." "Rule" refers to the standard, and "returning to the right way" means maintaining one's proper position.

九五：同人先號咷而後笑，大師克相遇。此與屯六二義同。屯二欲上應五而為三四同性之陰所隔，故屯邅不進，然與五為正應，十年乃字，終必合也。同人九五欲應二，而為三四同性之陽所阻，故先號咷；然與二為正應，終必相遇，故後笑。伏震為笑，為後。虞翻以互巽為號咷。卦伏坤，故曰師。相遇，謂遇二也。從前不能相遇者，以三四之伏戎為害也，後克而勝之，故與二相遇。

The line statement of the fifth line in the hexagram "Tong Ren" says: "Tong Ren first wails and then laughs, the great army overcomes and meets." This is similar to the meaning of the second line in the hexagram "Zun." The second line of "Zun" wishes to correspond with the fifth line, but is blocked by the same sex yin lines at the third and fourth lines, so it hesitates and does not advance; yet it is in a correct correspondence with the fifth line, "ten years to marry," and eventually will unite. The fifth line of "Tong Ren" wishes to correspond with the second line below, but is blocked by the same sex yang lines at the third and fourth lines, so it "first wails"; but since it is in a correct correspondence with the second line, it eventually meets, so it "then laughs." The lines two to four form the trigram Xun. When the third line of Xun exchanges yin and yang, it becomes Zhen. Shang's school refers to this as "hidden Zhen." Zhen has the image of "laughing" and "after," which are all images preserved in the "Jiao's Forest of Changes." Yu Fan, however, takes the Xun trigram itself as the "wailing." When all six lines of the hexagram exchange yin and yang, it becomes "Shi" (the army). Within it, Kun is present, and Kun represents the people, so it is called "Shi." "Meeting" refers to meeting the second line. Previously, they could not meet because they were hindered by the hidden army at the third and fourth lines; later, they overcame and defeated them, so they could meet the second line.

象曰：同人之先，以中直也；大師相遇，言相剋也。端木國瑚曰：同人先天乾二中直，五無應，故號咷；後天離中虛，五得應，故後笑。以先後天解同人之先後，及中直之義，雖未確切，較勝於舊解。上九：同人于郊，無悔。居外卦之上，故曰同人于郊。乾為郊，上乘陽無應，遠居郊外，曠莫與儔，故曰志未得。伏坤為志。象曰：同人于郊，志未得也。

The Small Image Commentary says: "In the hexagram of 'Harmony with Others,' the initial movement is due to the virtue of being upright and just; the great army meeting signifies mutual control." Du Mu Guo Hu says: In the Earlier Heaven arrangement, the trigram Qian is in the second position, with its center being strong and upright, and the nine in the fifth position has no corresponding line, hence the crying; in the Later Heaven arrangement, the trigram Li is in the center, with the middle line being empty, and the nine in the fifth position has a corresponding line, hence the laughing. He uses the Earlier Heaven and Later Heaven arrangements to explain the terms "before" and "after" as well as "upright and just" in the hexagram of 'Harmony with Others.' Although his interpretation may not be entirely accurate, it is more insightful than previous commentaries. The line statement for the top line says: "Harmony with others in the outskirts, without regret." The top line is at the top of the outer trigram, hence "Harmony with others in the outskirts." The trigram Qian has the image of the outskirts. The top line is on a yang line, and has no corresponding line, being far away in the outskirts, lonely and deserted, with no one to accompany, hence the Small Image Commentary says, "The will is not fulfilled." Fu Kun has the image of "will" — the hexagram of 'Harmony with Others' with its six lines reversed becomes the hexagram of 'Military Campaign,' with Kun in the middle. Shang氏 uses this to take the meaning of "will." The Small Image Commentary says: "Harmony with others in the outskirts, the will is not fulfilled."

大有：元亨。離乾皆居南，故曰大有，與同人義同也。元亨謂五也。五得尊位，故曰元；上下應故曰亨。坤五曰元吉，比五曰元永貞，損五、益五、鼎五皆曰元吉，是其證。彖曰：大有，柔得尊位大中，而上下應之，曰大有。其德剛健而文明，應乎天而時行，是以元亨。五天位，二應之，故曰應乎天。離為夏，萬物相見，故曰時行。

The Hexagram of Great Possession states: "Original and prosperous." Both the trigram Li (Fire) and Qian (Heaven) are located in the southern position in the Earlier Heaven arrangement. Since they are in the same position, they possess great things, hence called "Great Possession," which is similar to the meaning of the Hexagram of Fellowship. The term "original and prosperous" refers to the fifth line: the fifth line holds the exalted position, hence called "original"; the five yang lines above and below all correspond with it, hence called "prosperous." The fifth line of the Hexagram of Earth says "original good fortune," the fifth line of the Hexagram of Following says "original enduring uprightness," and the fifth lines of the Hexagrams of Reduction, Increase, and Cauldron all say "original good fortune." This shows that the character "original" is associated with the fifth position, which is evidence. The Commentary on the Judgment says: "Great Possession, the flexible line occupies the exalted position, is great and just, and is responded to by above and below, hence called Great Possession. Its virtue is strong and vigorous, and civilized, responding to heaven and acting in accordance with the seasons, hence it is original and prosperous." The fifth position is the heavenly position, and the second line corresponds with it, hence it is said "responding to heaven." Li represents summer, when all things meet and see each other, hence it is said "acting in accordance with the seasons."

象曰：火在天上，大有。君子以遏惡揚善，順天休命。離為惡人，乾為善。二五相應予，而皆不當位。九二云有攸往，是二必往五也。二往五是揚善也；二往五則五下居二，是遏惡也。乾為天，為命，陰承乾，故曰順天休命。休，美也。

The Great Image says: "Fire in the heavens, great abundance. The superior man uses this to suppress evil and promote good, following the mandate of heaven and bringing about a favorable destiny." The trigram Li (Fire) has the image of "evil people," while Qian (Heaven) has the image of "goodness." The second line (Nine in the Second) corresponds with the fifth line (Six in the Fifth), but neither line is in the proper position. The line statement of the second line says "there is a going forward," indicating that the second line must move upward to the fifth position. When the second line moves upward to the fifth position, it elevates the aspect of goodness, which is "promoting good." When the second line moves upward, the fifth line descends to the second position, suppressing the aspect of evil, which is "suppressing evil." Qian represents heaven and destiny. Yin lines receive the support of Qian's yang, so it is said "following heaven and bringing about a favorable destiny." "Xiu" means beauty.

初九：無交害，匪咎，艱則無咎。初無應，陽遇陽失類，故無交；無交故無害。然須艱貞自守，方無咎也。象曰：大有初九，無交害也。九二：大車以載，有攸往，無咎。伏坤為大車，為載。按《考工記》車人：大車，牛車也，兩轅，牛在轅內。凡載物皆用大車，與馬車回異。馬車皆小車，一轅，兩服在左右，專備人乘；若載物必大車也，故曰大車以載。上有應，往則得位，故無咎。象曰：大車以載，積中不敗也。二得中，承乘皆陽，皆曰積中。乾為實，故為積也。陽上升，故曰大車以載。義則本爻，象則用伏。（廬氏以乾為大車，乾似無此象。）

The line statement for the first line (initial yang line) says: "There is no harm from interaction, it is not a misfortune, if one endures hardship, there will be no misfortune." The first line does not have a corresponding line above it, and the line above it is also a yang line, so there is no corresponding line of the same type, hence "no interaction" — interaction does not occur. Because there is no interaction, there is no harm. However, one must remain upright and steadfast in hardship in order to avoid misfortune. The small image commentary says: "In the first line of Great Possession, there is no harm from interaction." The line statement for the second line says: "A big cart is used to carry, there is a direction to go, there is no misfortune." The six lines of Great Possession, when their yin and yang are reversed, form the hexagram of Comparison. The hexagram of Earth is contained within it, and Shang氏 refers to it as "hidden Earth." The hexagram of Earth has the image of a big cart and the image of carrying. According to the "Record of the Artisan" in the section on carts: a big cart is a cattle cart, with two planks, and the cattle are between the two planks. All goods are carried by big carts, which is completely different from horse carts; horse carts are small carts, with only one plank, and two horses on either side, used for riding, and for carrying goods, one must use a big cart, hence "a big cart is used to carry." The second line has a corresponding line at the fifth line, so when it moves forward, it reaches the correct position, hence "no misfortune." The small image commentary says: "A big cart is used to carry, the accumulation in the middle does not fail." The second line is in the middle, and what it supports and what it rests upon are all yang lines, and this situation is called "accumulation in the middle." The hexagram of Heaven is full, hence there is the image of accumulation. Yang energy rises, hence "a big cart is used to carry." The meaning is taken from the present line, while the image is taken from the hidden hexagram. (Lu氏 takes Heaven as the big cart, but Heaven does not have this image.)

九三：公用亨于天子，小人弗克。三為三公，兌為亨，天子謂五，小人謂四。四不中不正，失位無應，故曰小人。三兌體，可受亨於五，然而弗能者，以四亦陽害之也。象曰：公用亨于天子，小人害也。

The third line statement says: "The public offers sacrifices to the Son of Heaven, but the petty person cannot." The third line corresponds to the position of the Three Dukes; the lines from three to five form the trigram Dui, which symbolizes "offering sacrifices" (hen). "Son of Heaven" refers to the sixth line, while "petty person" refers to the ninth line in the fourth position. The ninth line in the fourth position is neither in the center nor in the proper position, and it is out of place without a corresponding line, hence it is called "petty person." The third line is within the trigram Dui, which originally allows it to offer sacrifices to the fifth line, but it cannot do so because the ninth line in the fourth position, being a yang line, blocks it. The Small Image Commentary says: "The public offers sacrifices to the Son of Heaven, because the petty person is harmful."

九四：匪其彭，無咎。《釋文》云：彭，子夏傳作旁，虞作尪，雲作彭作旁，聲字之誤。王陶廬云：諸家易俱不作尪，此仲翔故生異說，與先儒為難。按《說文》云：彭，鼓聲也。《釋名》：彭，旁也。然則彭之旁，音義並同。《詩·魯頌》「以車彭彭」，毛傳：有力有容也。《齊風》「行人彭彭」，毛傳：多也。《集韻》云：強盛也。然則彭之義，為聲容盛大無疑。兌為剛魯，故曰彭；離為文，故曰匪。《考工記》「且其匪色」，注：匪，採貌也。《少儀》「車馬之美，匪匪翼翼」，注：行而有文也。匪其彭者，言文采之盛大顯著也。象曰：匪其彭無咎，明辨皙也。明辨皙即釋文盛之義。蓋離為嘉會為禮，有禮則有文，上下秩然，明辨以哲，故無咎也。

The fourth line statement says: "Not its loudness, no blame." The "Classic Interpretation" says: "Peng," in the "Transmission of Zi Xia" is written as "Pang," and Yu Fan wrote it as "Wang," and he said that writing it as "Peng" or "Pang" was due to similar sounds causing errors. Wang TaoLu said that none of the various versions of the Book of Changes used "Wang," so Yu Fan (whose name was Zhongxiang) deliberately sought novelty and made it difficult for earlier scholars. According to the "Shuo Wen," "Peng" means the sound of a drum, and according to the "Shi Ming," "Peng" is the same as "Pang." This shows that "Peng" and "Pang" are both in the same sound and meaning. In the "Poetry · Lu Song," "with chariots Peng Peng," the Mao Transmission explains it as strong and dignified; in the "Qi Feng," "travelers Peng Peng," the Mao Transmission explains it as numerous; the "Ji Yun" explains it as strong and powerful. Therefore, the meaning of "Peng" is great sound and appearance, which is no longer in doubt. The trigram Dui has the image of strength and boldness, so it is said "Peng"; Li represents literary grace, so it is said "Fēi." In the "Kao Gong Ji," "and its Fēi color," the Zheng annotation says "Fēi" means the appearance of literary grace; in the "Li Ji · Xiao Yi," "the beauty of chariots and horses, Fēi Fēi Yi Yi," the annotation says it refers to movement with literary grace. Therefore, "Fēi Qi Peng" means literary grace being great and prominent. The "Small Image Commentary" says: "Fēi Qi Peng, no blame, because of clear discernment and brightness." "Clear discernment and brightness" precisely explains the meaning of great literary grace. Li represents harmonious gatherings and propriety, and with propriety there is literary grace, with order above and below, clear discernment and understanding, so there is no blame.

六五：厥孚交如，威如，吉。孚，信也。五陽全孚於五，故曰交如。離南面嚮明而治，故曰威如。象曰：厥孚交如，信以發志也；威如之吉，易而無備也。五孚於諸陽，得行其志。孚即信，故曰信以發志，伏坎為信為志也。居尊位，人皆敬之，左右咸宜，故不必有所戒備。上九：自天佑之，吉無不利。五天位。佑，助也。王弼云：餘爻皆乘剛，上獨履柔，故吉利也。象曰：大有上吉，自天佑也。

The line statement for the fifth line says: "Their sincerity is mutual, and their authority is evident, resulting in good fortune." "Fu" means sincerity. All five yang lines are sincere and devoted to the yin line six, hence "jiao ru" — mutual sincerity. The trigram Li represents facing south and governing with clarity, hence "wei ru" — evident authority. The Small Image Commentary says: "Their sincerity is mutual, sincerity inspires their aspirations; the good fortune of authority is due to ease without preparation." The line six is trusted by all the yang lines, thus able to carry out its own aspirations. "Fu" is sincerity, hence "sincerity inspires aspirations." The trigram Kan contains the image of sincerity and aspiration (the trigram Yi transforms into the trigram Bi through mutual change, with Kan in the middle). Being in a high position, everyone respects it, and all around are appropriate, so there is no need for defense. The line statement for the top line says: "Supported by heaven, good fortune without any disadvantage." The number five represents the heavenly position, and "yu" means support. Wang Bi says that all other lines are riding on strong lines, but the top line is on a weak line, hence it is good and advantageous. The Small Image Commentary says: "The top line of Da You is good, supported by heaven."

謙亨，君子有終。山本高而在地下，故曰謙。謙，不自足也。三承乘皆陰，故曰亨。艮為君子，坤為終，故曰君子有終。謙、嗛同。《漢書·藝文志》「易之嗛嗛」，《尹翁歸傳》「溫良嗛退」，注皆云同謙。嗛，不足也，少也，故彖傳以盈為對文。

The Hexagram of Humility states: "It is smooth, the gentleman has a proper conclusion." Mountains are naturally lofty and majestic, but in this hexagram, the mountain (Gèn) is placed beneath the earth (Kūn), hence it is called "Humility." "Humility" means not being self-satisfied. The ninth line in the third position is supported and overlaid by yin lines above and below, hence it is smooth, so it is said "It is smooth." The mountain (Gèn) symbolizes the gentleman, and the earth (Kūn) symbolizes a conclusion, hence it is said "the gentleman has a proper conclusion." "Humility" is the same as "tak" (嗛). The "Book of Han · Catalogue of Arts and Literature" mentions "the subtle and quiet nature of the Book of Changes," and the "Book of Han · Biography of Yin Wengui" mentions "modest and retiring," both with annotations stating that "tak" is the same as "humility." "Tak" means deficiency or insufficiency, so the Commentary on the Judgment contrasts it with "fullness" (yíng) to form the text.

彖曰：謙亨，天道下濟而光明，地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。艮為天，為光明。（象本《易林》。實易以艮為天為光明之處甚多，詳《焦氏易詁》。荀爽謂陽來成坎，日月之象，故光明，非。）居下卦，故曰下濟。濟，止也，言一陽止於三而成艮也，艮止也。坤為卑，居上卦，故曰卑而上行，互震為行也。

The Commentary on the Judgment says: "Humility is harmonious. The heavenly way descends and brings illumination, the earthly way is lowly but ascends. The heavenly way reduces excess and benefits humility, the earthly way transforms excess and flows toward humility, the spirits and gods harm excess and bless humility, and human conduct detests excess and favors humility. Humility exalts and shines, is lowly yet cannot be surpassed, and is the conclusion of the gentleman." The key point here is that the trigram Gen (Mountain) has the image of "Heaven" and "illumination" — the Book of Changes' Sayings on the Trigrams does not mention this, but Shang's interpretation has unearthed this Han dynasty interpretation from Jiao's Forest of Changes. (In fact, the Book of Changes contains many passages where Gen represents Heaven and illumination, see Jiao's Glosses on the Changes. Xun Shuang said that a yang line comes to form Kan (Water), taking the image of the sun and moon, thus producing illumination, which is incorrect.) Since Gen represents Heaven, and it is located in the lower trigram, it is said "the heavenly way descends." "Descend" means to stop, meaning that the single yang line stops at the third position to form Gen, and the nature of the Gen trigram is to stop. The trigram Kun (Earth) represents lowliness, yet it is placed in the upper trigram, thus it is said "the earthly way is lowly but ascends"; the mutual trigrams from the third to fifth lines form Zhen (Thunder), which represents movement, and the image of "ascending" comes precisely from this."

天道虧盈四句，申有終之原理。變，毀也。坤為虧，為毀，為害，為惡，為鬼；震為神（象失傳，詳《焦氏易詁》），為人。艮一陽在上，故尊。（艮為官，為君子，人知之；乃為尊又不知。只《易林》以艮為貴為尊。）而光。卑謂居下卦。虞翻謂三位賤，故卑，非也。卑而不可踰者，艮為山，艮止坎險，故雖卑退，而不能踰越，終獲福也。

"The 'Heavenly Way diminishes fullness' and the following four sentences explain the principle of 'the gentleman has a conclusion.' 'Change' means destruction. The Hexagram坤 has images of 'diminishment,' 'destruction,' 'harm,' 'evil,' and 'ghost.' The Hexagram震 has the image of 'spirit' (this image is lost, see Jiao's Glosses on the Changes), and also the image of 'person.' The Hexagram艮 has one yang line at the top, so it is esteemed. (Gan represents official and the gentleman, which everyone knows; but Gan representing respect and honor is unknown, only Jiao's Forest of Changes states that Gan represents honor and respect.) 'And brightness' comes from this. 'Low' refers to the position of Gan in the lower trigram. Yu Fan said that the third line is low and thus called 'low,' which is incorrect. The phrase 'low but not surpassable' is because Gan represents mountain, and Gan can also stop the danger of Kan. Therefore, although it is humble and retreating, others cannot surpass it, and it ultimately gains blessing."

象曰：地中有山，謙。君子以捊多益寡，稱物平施。捊，王弼本作裒。《釋文》云：鄭、荀、董、蜀才皆作捋，取也。捊、裒音同通用。陽來內故曰益，艮手故曰取。說卦坤為眾，故為多。剝下五陰，互三坤，多極矣，今上來益三，居中以界上下。坤為物，下物雖寡，陽來益之，上下物等，故曰稱物。坎為平，物稱故施平。（虞因艮多節謂艮為多，非。多白眼，多心，多眚，多字若可取象，則巽坎皆可為多，不只艮也。）

The Great Image Commentary says: "Earth contains a mountain, humility. The superior man thus takes much and gives little, and measures things to distribute them evenly." "捊" is in the Wang Bi edition written as "裒"; the "Shi Wen" says Zheng Xuan, Xun Shuang, Dong Yu, and Shu Cai all wrote "捋", meaning to take. "捊" and "裒" are homophones and can be used interchangeably. A yang line comes to occupy the inner trigram, so it is called "increase"; Gen represents the hand, so it is called "take." The "Shuo Gua" says Kun represents the multitude, hence "much." The "Bo" hexagram has all five lines below the fifth line as yin, and the interacting trigrams contain three layers of Kun, so "much" reaches its extreme; now the upper nine of "Bo" comes down to increase the third line and forms "Qian," with one yang line in the center, distinguishing upper and lower. Kun represents things, and the things in the lower trigram are few, but a yang line comes to increase them, so the things above and below become equal, hence "measure things" — measure and make them equal. Kan represents levelness, and once things are equal, giving naturally becomes level. (Yu Fan, because the "Shuo Gua" says Gen "has many sections," therefore says Gen represents "much," which is incorrect. The "Shuo Gua" also says "many white eyes," "many hearts," and "many evils," if "much" can be taken as an image, then Xun and Kan can also represent "much," not only Gen.)

初六：謙謙君子，用涉大川，吉。初臨坎水，坎險坎陷，本不易涉，然初居下卦之下，謙而又謙，卑以自牧，故可用以涉此大川，而無不吉也。象曰：謙謙君子，卑以自牧也。揚子《方言》：牧，司也，治也。

The line statement for the first line (initial six) says: "A modest gentleman, using this virtue to cross a great river, is auspicious." The first line is adjacent to the mutual trigram Kan (water) in the second to fourth lines. Kan represents danger and a pit, which is inherently difficult to cross. However, the first line is at the very bottom of the lower trigram, and through its extreme modesty, it restrains itself with humility, thus being able to cross the great river with this virtue, achieving auspiciousness in all endeavors. The Small Image Commentary says: "A modest gentleman, governing himself with humility." Yang Xiong's "Fangyan" says: "To 'mù' means to govern or manage."

六二：鳴謙，貞吉。《玉篇》：鳴，聲相命也。震為鳴，二承之。三陽為二友，損「一人行則得其友」是也。《詩·小雅》「嚶其鳴矣，求其友聲」，言二得承三，遂其所願，故得意而嗚也。二當位，故貞吉。象曰：鳴謙貞吉，中心得也。中心得，申鳴謙之故也。卦體坎，坎為中為心。

Line six-two statement says: "Calling with humility, sincerity brings good fortune." The "Zuoyuan" explains that "ming" means calling out with sound. The trigram Zhen (Thunder) has the image of "ming" (calling), and Zhen appears in the lines three to five. Line six-two is below it and receives its influence. The yang line nine-three is the friend of line six-two. The "Xin" hexagram says "when one walks alone, he finds his friend," which refers to this. The "Poetry·Xiao Ya" says "its call is sweet, seeking the voice of its friend," which describes how line six-two receives the support of nine-three and fulfills its wish, thus being joyful and calling out. Line six-two is a yin line in a yin position, hence "sincerity brings good fortune." The "Xiaoxiangzhuan" says: "Calling with humility, sincerity brings good fortune, because the heart is in harmony." "Heart in harmony" explains the reason for "calling with humility." In the hexagram, the lines two to four form the trigram Kan, which represents the center and the heart.

九三：勞謙，君子有終，吉。坎為勞卦，故曰勞謙。艮為君子，艮成終，故曰君子有終。象曰：勞謙君子，萬民服也。三臨群陰，坤眾故曰萬民服。六四：無不利，撝謙。《釋文》撝、麾同，指撝也。象曰：無不利撝謙，不違則也。則謂三，言四順三，而發撝其謙德也。陰順陽，故無不利。子夏傳撝謙，化謙也，蓋化於三而不違之也。則純指三言，各家泛論之，非也。

The line statement for nine in the third line says: "To labor in humility, the gentleman has a proper conclusion, which is auspicious." The "Commentary on the Changes" states that Kan represents the labor hexagram, and nine in the third line is located within the mutual Kan, hence it is said "to labor in humility." Gen represents the gentleman, and Gen also signifies completion, hence it is said "the gentleman has a proper conclusion." The "Small Image Commentary" says: "The humble gentleman, the myriad people will be loyal to him." Nine in the third line is above many yin lines, and坤 represents the multitude, hence it is said "the myriad people will be loyal." The line statement for six in the fourth line says: "There is no disadvantage, to guide in humility." The "Explanatory Text" says that "huí" is the same as "huī," meaning to command or direct. The "Small Image Commentary" says: "There is no disadvantage in guiding in humility, because it does not violate the principle." The term "zé" refers to nine in the third line, meaning that six in the fourth line follows nine in the third and carries out its humble virtue and guides it. Yin lines follow yang lines, hence "there is no disadvantage." The "Zi Xia Commentary" says that "huí qian" means "to transform into humility," which is exactly being transformed by nine in the third and not violating it. The term "zé" refers purely to nine in the third line. It is incorrect for various interpretations to generalize it as a principle.

六五：不當（句），以其鄰，利用侵伐，無不利。坤虛故不當。震為鄰，為侵伐。以，與也。言五與四順三以征不服，無不利也。震為威武，故為侵伐為徵。李鼎柞謂六五離爻，離為戈兵，故為侵伐，毛奇齡、惠棟用之，非也。象曰：利用侵伐，征不服也。上六反君道，故曰不服。荀爽謂指五似非。

The line statement for the fifth line says: "Not rich, with its neighbor, advantageous for invasion and warfare, no disadvantage." Shang's commentary marks the word "not rich" with a "sentence" marker, indicating that these two characters form a complete sentence (the original text had "should" instead of "rich"). The earth element in the hexagram is empty, and emptiness implies not rich, hence the statement "not rich." The trigram Zhen has the image of "neighbor" and "invasion and warfare." Here, "with" is used as "together with," meaning the fifth line and the fourth line both obey the third line, going to subdue those who are不服, thus achieving no disadvantage. Zhen represents authority and strength, hence it can be used for invasion and warfare. Li Dingzuo said the fifth line is the line of Li, and since Li represents weapons, it is used for invasion and warfare. Mao Qilin and Hui Dong followed this interpretation, but they were wrong. The Small Image Commentary says: "Advantageous for invasion and warfare, subduing those who are不服." The sixth line at the top is in the position above the ruler, thus violating the ruler's way, hence called "unsubmissive." Xun Shuang said "unsubmissive" refers to the fifth line, which may not be correct.

上六：鳴謙，利用行師，征邑國。俞樾云：六二鳴謙，傳曰中心得，此曰志未得，何相反若是。疑鳴當作冥，與豫、升上六同例。按俞說是也。豫上六冥豫，《釋文》云鄭讀為嗚。鳴、冥古蓋同聲相假，猶捊之作裒也。坤為師，為邑國；震為征，為行。人眾勢強故利，然以冥謙行之，昧於事情，故難得志，宋襄公是也。象曰：嗚謙，志未得也；可用行師，征邑國也。上應在三，三坎為志。志未得，言上為四五所阻，應三難也。

The line statement for the sixth line above the hexagram says: "Ming qian, utilizing the army for action, to conquer nearby states." Yu Yue says: In line two, "Ming qian" is explained by the small image commentary as "the heart is in harmony." Here, it also says "Ming qian," but the image commentary says "the will is not fulfilled," which seems contradictory. He suspects that "Ming" should be read as "Ming," following the same pattern as the sixth line of the hexagram Yu and the hexagram Sheng. According to Yu Yue's view, this is correct. The sixth line of the hexagram Yu says "Ming yu," and the "Shi Wen" says Zheng Xuan read it as "Ming," showing that "Ming" and "Ming" were homophones and interchangeable in ancient times, similar to "Fen" being written as "Pou." The hexagram Kun has the image of "army" and "city-state"; the hexagram Zhen has the image of "military campaign" and "movement." With many people and strong power, it is advantageous; however, acting with a dull and obscure "Ming qian" leads to an unclear understanding of the actual situation, making it difficult to achieve one's goals—this is similar to the case of Song Xianggong in the Spring and Autumn period. The image commentary says: "Ming qian, the will is not fulfilled; utilizing the army for action, to conquer nearby states." The sixth line above corresponds with the third line. The third line is in the mutual trigram Kan, which represents the will. The statement "the will is not fulfilled" is because the sixth line is blocked by the fourth and fifth lines, making it difficult to correspond with the third line.

豫，利建侯行師。雷出地上，得眾志行，故豫。豫，和樂也。歸藏作分，言震雷上出，與地分離也；又一陽界於五陰之間，使上下分別，與周易義異。震為君，故曰建侯，與屯同義。坤為師，順以動，故利行師。

The Hexagram Statement of 《Yu》 says: "It is advantageous to establish a feudal lord and to march with an army." The trigram Zhen (Thunder) arises above the trigram Kun (Earth), with the thunder issuing from the earth, gaining the support of the many yin lines, thus enabling the will to be carried out, hence called "Yu." "Yu" means harmony and joy. 《Guicang》 names this hexagram "Fen," meaning that the thunder rises upward, separating from the earth; also because a single yang line is placed between five yin lines, dividing the upper and lower parts — this differs from the meaning of harmony and joy in 《Zhou Yi》. Zhen has the image of a "sovereign," hence "establishing a feudal lord," which is the same as the meaning of "Li Jianhou" in 《Zun》. Kun represents the army, and the entire hexagram is smooth and in motion, hence "advantageous for marching with an army."

彖曰：豫，剛應而志行，順以動豫。豫順以動，故天地如之，而況建侯行師乎。天地以順動，故日月不過，而四時不忒。聖人以順動，則刑罰清而民服。豫之時義大矣哉。艮為天，坤為地，艮為日，坎為月，順故不過不忒。坎為刑罰，坤為民，坤順故刑罰清而民服。艮為時，震卦數四，故曰四時。坎為聖（虞氏逸象），李鼎祚以震為聖，非。

The Commentary on the Judgment says: "Yü, the yang responds and the will is carried out, following with movement, thus it is called Yü. Since Yü is following with movement, the heavens and earth are like this, and how much more so for establishing princes and leading armies. The heavens and earth follow with movement, thus the sun and moon do not exceed their courses, and the four seasons do not become disorderly. The sage follows with movement, thus punishments are clear and the people obey. The timing of Yü is of great significance." The mountain (Gèn) has the image of "heaven," and Kun represents earth; the mountain also represents the sun, and Kan represents the moon. The Yü hexagram has the mountain (Gèn) in its second to fourth lines and the water (Kan) in its third to fifth lines. Following with movement causes the sun and moon to move without error and the four seasons to change without disorder. Kan represents punishment, and Kun represents the people. Since Kun is gentle and compliant, punishment is clear and the people obey. Gèn represents time, and the number of the thunder (Zhèn) hexagram is four, hence "four seasons." Kan represents the sage, which is an esoteric image transmitted by Yu Fan; Li Dingzuo taking Zhèn as the sage is incorrect.

象曰：雷出地奮，豫。先王以作樂崇德，殷薦之上帝，以配祖考。震為樂，為仁德，為帝，為薦。薦，進也；殷，盛也。艮為祖考。（象失傳，只《易林》知之。實小過六二過其祖，即以艮為祖，詳《焦氏易詁》。）古帝王作樂，皆以象其功德，用以郊天，使祖考配享。雷出地奮，聲容象之，故先王取以為法。震為王。

The Great Image Commentary says: "Thunder arises from the earth, symbolizing the joyous and harmonious state of豫. The former kings used music to honor virtue, offering it in grand scale to the Supreme Deity, so that the ancestors might be honored alongside him." The trigram Zhen (Thunder) has the images of "music," "benevolent virtue," "Supreme Deity," and "offering." "Offering" means presenting, and "grand" means magnificent. The trigram Gen (Mountain) has the image of "ancestors." (This image has been lost, but only the Jiao's Forest of Changes still knows about it. In fact, the line Six in the Second of the hexagram Xiao Guo ("passing by the ancestor") uses Gen as the ancestor, as detailed in Jiao's Glosses on the Changes.) Ancient kings created music to symbolize their own virtues, used in the great sacrifice to Heaven, and to honor the ancestors alongside the Supreme Deity. Thunder arises from the earth, and its sound and appearance are similar to the creation of music, so the former kings took it as a model. Zhen also represents the king.

初六：嗚豫，凶。初應四，四震為鳴，故曰鳴豫。爻在此而象在應，如蒙三之金夫、泰二之包巟憑河及此，為易之通例。自此例不明，於是明夷初九之飛及翼，皆以離為象矣。初六得敵，不能應四，故凶。象曰：初六鳴豫，志窮凶也。窮者，極也。初為二三所隔，應四難，故曰志窮。象曰：不終日，貞吉，以中正也。二當位，故中正。

The line statement for the first line (initial six): "Calling out in joy, it is凶." The first line corresponds to the second line (nine in the second), which is the main line of the trigram Zhen (Thunder). Zhen represents calling out, so it is said "calling out in joy." The line statement falls on this line, but the imagery is taken from the line it corresponds to — similar to the "gold man" in the sixth line of Meng, or the "embracing the vast and relying on the river" in the second line of Tai. These are all of the same type, which is a common principle in the Book of Changes. Since this principle has become obscure, the "flying" and "wings" in the first line of Mingyi have been interpreted as images of Li (Fire). The first line is blocked by the second line (six at the beginning) and the third line (six in the third), which are of the same nature, so it cannot correspond to the fourth line (nine in the fourth), hence "凶." The Small Image Commentary says: "The first line calls out in joy, its aspirations are exhausted and thus it is凶." "Exhausted" means extreme. The first line is blocked by the second and third lines, making it difficult to correspond with the fourth, hence "aspirations are exhausted." (The original text of the line statement for the second line is missing.) The Small Image Commentary says: "Not lasting a full day, firmness brings good fortune, because it is in the center and upright." The second line is a yin line in a yin position, hence it is in the center and upright.

六三：盱豫，悔，遲有悔。《說文》：盱，張目也。《爾雅》：盱，憂也。又《詩·小雅》「云何盱矣」，鄭箋：病也。艮為視（象失傳，祇易及《易林》用之，詳《焦氏易詁》），坤為病，故曰盱。諸爻獨三得承陽，然失位，故睢盱上視，有憂悔也。艮止故遲。有、又通。遲有悔者，言遲疑不決，又有悔也。盱豫句，悔一字句。象曰：盱豫有悔，位不當也。位不當，釋盱豫之故。

The line statement for the sixth line (sixth line) says: "Xu Yu, regret, delay brings regret." The Shuowen Jiezi says "Xu" means to open one's eyes and look up, while the Erya says "Xu" means worry. Zheng Xuan's commentary on the poem Xiao Ya "Yun He Xu Yi" interprets "Xu" as illness. The trigram Gen has the image of "looking," (this image has been lost, but is still used in the Book of Changes and Jiao's Forest of Changes, see Jiao's Glosses on the Changes). The trigram Kun represents illness, so "Xu" is used here. Among the six lines, only the sixth line (sixth line) is connected to the yang of the fourth line (fourth line). However, it is a yin line in a yang position, thus it is out of place, so it opens its eyes and looks up, containing worry and regret. The virtue of the trigram Gen is to stop, hence "delay." "You" and "chi" are homophones, so "chi you hui" means hesitation, which brings further regret. In terms of punctuation, "Xu Yu" is one sentence, and "hui" is a separate sentence. The Small Image Commentary says: "Xu Yu brings regret, because the position is inappropriate." "Position is inappropriate" is the reason for "Xu Yu."

九四：由豫，大有得，勿疑，朋盍簪。盂子「由由然與之偕」，注：由由，自得之貌。由豫者，從容和樂也。坎為疑，上下四陰附之，陽遇陰則通，故曰大有得勿疑。陽以陰為朋，盍，合也。簪與笄同，所以括髮。朋盍簪，言群陰歸四，有若簪之括髮也。臧庸云：象盍簪者，取一陽橫貫於五陰之中。可謂觀象獨深。又杜詩「盍簪喧櫪馬」，言群馬縶於一槓之上，故以盍簪為喻。此語解易，可謂明白如晝矣。

The line statement for the fourth line, nine (nine in the fourth), says: "By joy, there is great gain, do not doubt, the companions gather like hairpins." The "Mengzi" says "by by" means being content and at ease, so "by joy" refers to being at ease and happy. The trigram Kan represents doubt (the third to fifth lines are interrelated Kan), and the four yin lines above and below all rely on nine in the fourth. Yang meets yin and thus connects, so it says "there is great gain, do not doubt." Yang takes yin as companions, "he" means to gather, and "zan" is the same as "ji," which is used to tie up hair. "Companions gather like hairpins" means that the many yin lines rely on nine in the fourth, just as a hairpin gathers and ties up hair. Zang Yong says: the image of "gather like hairpins" refers to a yang line crossing through five yin lines. This is a very profound observation of the image. Also, Du Fu's poem "gather like hairpins, noisy horses in the stable" refers to a group of horses tied together by a single crossbar, so he uses "gather like hairpins" as a metaphor. Using this poem to explain the Yi Jing can make the meaning clear as day.

艮為簪。《易林》恆之咸云「簪短帶長」，以咸艮為簪；復之節語同，亦以節之互艮為簪。凡《易林》象，無不本於易。子夏傳為韓嬰作，在漢易為最古，即作簪，故焦氏亦讀為簪，與子夏傳同。至東漢則多改字，其詳皆在《焦氏易詁》中。（後之人於笄簪括髮之形象，茫昧失考，故於易象維妙維肖之朋盍簪三字，皆不知其故；而尤以謂漢以前無簪名者為失考。《儀禮》簪衣於裳，《韓非子》周主亡玉簪，李斯諫逐客宛珠之簪，謂漢以前無者非也。）

The trigram Gen has the image of a hairpin. In "Jiao's Forest of Changes" under the hexagram Heng and Xian, it says "the hairpin is short and the sash is long," which uses the Gen trigram of Xian as a hairpin. Similarly, in "Fù" and "Jie," the wording is the same, and the Gen trigram in the mutual trigrams of Jie is also taken as a hairpin. All images used in "Jiao's Forest of Changes" are based on the Book of Changes. "Zixia's Commentary on the Changes" was written by Han Yin during the early Han dynasty and is the oldest among Han interpretations of the Book of Changes. Here, it is taken as a hairpin, so Jiao Yanshou also reads it as a hairpin, consistent with "Zixia's Commentary." By the Eastern Han dynasty, many characters were changed, and details are recorded in "Jiao's Glosses on the Changes." Later scholars were unaware of the shape of using hairpins and hairpins to tie hair, so they did not understand the three vivid images of "peng he zan." Especially the view that there was no term "zan" before the Han dynasty is incorrect. The "Rites of Zhou" mentions "zan yi yu chang," the "Han Feizi" mentions "zhou zhu wang yu zan," and Li Si's "Advice Against Expelling the Guests" mentions "wan zhu zhi zan." The claim that there was no term "zan" before the Han dynasty is therefore unfounded.

象曰：由豫大有得，志大行也。志謂坎，上下五陰皆孚於四，故曰志大行。六五：貞疾，恆不死。坎為疾，震生故曰不死。五以陰柔處尊位，乘剛勢逆，故常疾，然久而不死，以處中位也。如齊田得民，姜亦不遽亡也。象曰：六五貞疾，乘剛也；恆不死，中未亡也。中未亡之故，以得中故也。

The Small Image Commentary says: "From the hexagram of Joy, there is great gain, and the will is greatly realized." "Will" takes the image of the Water trigram. The five yin lines above are all sincere and loyal to nine in the fourth, so it is said "the will is greatly realized." The line statement of six in the fifth says: "Maintain sincerity in illness, and remain constant without death." The Water trigram represents illness, and the Thunder trigram represents growth and vitality, so it is said "without death." Six in the fifth, being a yin line in a noble position, also rides over nine in the fourth, which is a strong line, creating an adverse situation, hence often suffering from illness. However, the illness does not lead to death because it is in the central position. It is like the Spring and Autumn period when the Tian family of Qi had already gained the people's support, yet the Jiang family kings did not perish immediately. The Small Image Commentary says: "Six in the fifth maintains sincerity in illness, because it rides over strength; remains constant without death, because it is in the center and has not yet perished." The reason it is said "has not yet perished" is precisely because it is in the center.

上六：冥豫，成有渝，無咎。冥昧不事事，功之成者，必漸隳矣，故曰成有渝。然當位，目前雖無大咎，久則禍至，故象曰何可長。象曰：冥豫在上，何可長也。何可長，言不足恃。

The line statement for the sixth line at the top says: "Mediating in indulgence, achievements will change, no blame." Being immersed in pleasure and neglecting duties, once achievements are made, they will gradually be ruined, hence "achievements will change" — the result will change. However, the sixth line at the top is a yin line in a yin position, and is in the correct place, so although there is no great blame at present, over time, calamity will surely come. Therefore, the Small Image Commentary says, "How can it last long?" The Small Image Commentary says: "Being immersed in indulgence at the top, how can it last long?" "How can it last long" means such a situation is unreliable.

隨：元亨利貞，無咎。歸藏曰馬徒。馬徒，即周禮太僕職所謂前驅。越語「勾踐親為夫差前馬」，注：前馬，前驅，在馬前也。按震為馬，互艮為徒隸，馬徒皆隨貴人馬，前行以闢道；而兌為口，為傳呼，於卦象頗合。茲周易名隨，似取隨時之義。震春，故曰元亨；兌秋，故曰利貞。吉春而夏可賅，言秋而科可賅。元亨利貞，即春夏秋冬，周而復始，循環不窮，故曰隨。隨時而動，不過不忒，故無咎。

The Hexagram Statement of 《Zui》 says: "Originality, Greatness, Advantage, and Constancy, no blame." 《Guicang》 calls this hexagram "Ma Tu." "Ma Tu" refers to the "front horse" mentioned in 《Zhou Li · Tai Pu》, which is the one leading the horse. 《Guoyu · Yue Yu》 says "Goujia personally served as the front horse for Facha," and the annotation explains that "front horse" is the one leading the horse, going ahead of the horse. According to the trigrams, Zhen represents a horse, and the lines two to four form a mutual Gan, representing attendants. Therefore, "Ma Tu" refers to horses and attendants following the nobleman, leading the way. Also, Dui represents mouth and proclamation, which fits well with the hexagram's symbolism. 《Zhou Yi》 names this hexagram "Zui," which seems to mean following the trend of the times. Zhen belongs to spring, so it is said "Originality and Greatness"; Dui belongs to autumn, so it is said "Advantage and Constancy." Mentioning spring includes summer; mentioning autumn includes winter. Originality, Greatness, Advantage, and Constancy correspond to spring, summer, autumn, and winter, which cycle endlessly, hence the name "Zui." Following the times, without excess or error, thus "no blame."

象曰：隨，剛來而下柔，動而說，隨。大亨貞無咎，而天下隨時。隨時之義大矣哉。王肅本隨時皆作隨之，將卦義全失，朱於從之過矣。故夫讀易以明理為先也。象曰：澤中有雷，隨。君子以晌晦入宴息。艮為君子，又止故宴息。兌為昧，為晦；震往，往而遇兌，故曰晌晦。巽伏，故君子法此象，以晌晦人宴息。

The Commentary on the Judgment says: "Following, the strong comes down to the soft, moves and is joyful, thus following. Greatly prosperous, with sincerity, there is no fault, and the world follows the times. The meaning of following the times is great indeed." The Wang Su version changed all instances of "following the times" to "following," thereby losing the meaning of the hexagram; Zhu Xi followed this reading, which was a mistake. Therefore, studying the Book of Changes should prioritize understanding principles. The Great Image Commentary says: "Thunder in the marsh, following. The gentleman thus goes into darkness and rests." (The original text's "shang" is a mistake for "xiang.") Gèn represents the gentleman, and the moral quality of Gèn is to stop, so he can "rest." Dui represents darkness and obscurity; Zhen represents movement forward. Moving forward just meets Dui, so it is said "xiang hui" — tending toward darkness. Xun has the meaning of concealment, so the gentleman follows this image, entering to rest as soon as it gets dark.

初九：官有渝，貞吉，出門交有功。官，蜀才作館，見《釋文》。惠棟云：官，古文館。以穆天子傳「官人陳牲」為證。按作館是也。艮為館，下卦艮覆，故曰館有渝。渝，變也。初至四為正覆良，象覆即於覆取義，易通例也。自覆象失傳，渝之古舊解皆不能說其所以然，而用覆之辭，如蒙掾（無左）如中孚之二三交，詁皆誤矣。

The first line statement says: "The official has changed, but remaining loyal brings good fortune; going out to meet others brings merit." The character "官" in the Sichuan Cai edition is written as "馆," as noted in the "Shi Wen." Hui Dong said that "官" is an ancient form of "馆," and cited the "Mu Tianzi Zhuan" passage "官人陈牲" as evidence. According to this, writing it as "馆" is correct. The trigram Gen has the image of a "馆"; the lower trigram of the "Su" hexagram is Zhen, which is precisely the reversed form of Gen. Therefore, it is said "馆 has changed." "渝" indicates change. From the first line to the fourth line, there are two Gen trigrams, one upright and one inverted. Since the hexagram image is inverted, the meaning is taken from the inverted form, which is a common practice in the Book of Changes. Since the image of the inverted trigram has been lost, the old interpretations of the character "渝" cannot be explained properly. Any line statements that use the image of the inverted trigram, such as those in the "Meng" hexagram, or the second and third lines of the "Zhongfu" hexagram, have all been misinterpreted.

渝而得位，故貞吉，與下貞凶為對文。艮為門，初臨之，而震為出，故曰出門。出門則有交接，陽遇陰則通，故有功。凡陽臨重陰者無不吉，此其一也。象曰：官有偷，從正吉也；出門交有功，不失也。失與佚通用，供，逸也。震動故不佚，言不敢安逸也。此與比六二不自失、小畜九二亦不自失，皆讀為佚，與吉韻。義詳比九五失前禽注。

The initial line, 'Initial Nine,' changes to a proper position, hence 'Zhen Ji' (a firm and auspicious situation). This is in direct contrast to 'Zhen Xiong' (a firm and ominous situation) in line nine four. The trigram Gen represents the gate, and since the initial nine is immediately below it, and Zhen represents movement and action, it is said 'to go out of the gate.' Going out of the gate implies interaction; when a yang line meets a yin line, it becomes connected, hence 'there is achievement.' All yang lines above overlapping yin lines are not without auspiciousness, and this is one example. The 'Small Image Commentary' says: 'The official has changed, following the correct path brings auspiciousness; going out to meet others brings achievement, without loss.' 'Loss' and 'yi' are interchangeable, and 'yi' means ease or comfort. Since Zhen represents movement, it does not mean ease, meaning it does not dare to seek comfort. This is similar to the line six two in 'Bi' and line nine two in 'Xiu,' where 'loss' should be read as 'yi,' and it rhymes with 'ji.' For a detailed explanation, see the note on 'Bi' line nine five 'losing the preceding bird.'

六二：係小子，失丈夫。此爻舊解，淆亂至今者，一由卦象失傳，二由同性相敵之理不明也。初震為小子，四艮為丈夫。二近初，故係小子；為六三所隔，不能承四，故失丈夫。《易林》家人之巽云「孩子貪餌」，以伏震為孩子也。孩子即小子，是焦氏以震為小子，義即本此也。

The line statement for the second line says: "Tie the young boy, lose the elder man." The old interpretations of this line have been confused up to the present day, due to two reasons: first, the loss of the hexagram images, and second, the failure to understand the principle that similar elements are in opposition. The initial line (Chu Ji) belongs to Zhen, which represents the young boy; the fourth line (Jiu Si) belongs to Gen, which represents the elder man. The second line (Liuer) is close to the initial line, hence "tie the young boy"; it is blocked by the third line (Li San), so it cannot connect to the fourth line, hence "lose the elder man." The "Jiao's Forest of Changes · Family to Xun" says "the child is greedy for bait," which uses the hidden Zhen to represent the child. The child is the young boy, showing that Jiao Yanshou took Zhen as the young boy, based on this meaning.

又復之剝云「夫亡從軍」，以剝上艮為夫，是艮為丈夫，焦氏仍本之易。蓋以二人言，初生者長，後生者少，故說卦以震為長子，艮為少子；而以一人言，則初少上老，故經以震為小子，艮為丈夫。先儒不知經取象往往與說卦不同，不敢直認，豈知象傳所釋至明也。象曰：係小子，弗兼與也。

Jiao's Forest of Changes, in the case of the hexagram Fu followed by Bo, says "the husband has gone to serve in the army." Therefore, in the top line of the Bo hexagram, the mountain (Geng) represents the husband, showing that the mountain symbolizes "husband." Jiao Yanshou still bases his interpretation on the Book of Changes. Originally, when considering two people, the elder is the father and the younger is the son; thus, the Shuo Gu (Explanations of the Hexagrams) takes Zhen as the elder son and Gen as the younger son. However, when considering a person's life, the first line represents youth and the top line represents old age, so the classic text takes Zhen as the young son and Gen as the husband. Earlier scholars did not realize that the imagery used in the classic text often differs from that in the Shuo Gu, and thus they did not directly acknowledge this. They did not realize that the Xiao Xiang Chuan (Small Image Commentary) has already explained this clearly. The Xiao Xiang Chuan says: "Binding the young son, not including him in the same category."

二居初四之間，近初遠四，故曰弗兼與。虞翻謂二應五，以五為小子，五為少女，焉能為小子，失之遠矣。六三：係丈夫，失小子，隨有求（句）得（句），利居貞。三近四承陽，故上繫文夫；為二所阻，故下失小子。象謂志合下，是明以震為小於，艮為丈夫也。隨有求句，與下隨有獲對文。艮為求，陰承陽故有得，巽為利。咸六二云居吉，茲云利居貞，似亦以動為戒。蓋上無應，靜而承陽則吉，動則不利。舊解謂之正應上，於居義相背，非也。

The line six in the second is between nine at the beginning and nine in the fourth, close to the beginning but distant from the fourth, so it is said 'not able to be in both'—it cannot be in harmony with both sides. Yu Fan said that line six in the second responds to nine in the fifth, taking nine in the fifth as the young son; but nine in the fifth is the position of the young daughter, how can it be the young son? This is too far off. The line statement of line six in the third says 'attached to the husband, losing the young son, following with a request, obtaining, advantageous to dwell in uprightness.' Shang氏 marked a 'sentence' character below both 'request' and 'obtaining,' indicating the punctuation. Line six in the third is close to nine in the fourth and above a yang line, so it is said 'attached to the husband'; it is blocked by line six in the second, so it is said 'losing the young son.' The small commentary says 'the will is in harmony with the lower,' clearly taking zhen as the young son and gen as the husband. 'Following with a request' forms its own sentence, corresponding with 'following with a gain' in nine in the fourth. Gen represents the request, yin receiving yang thus obtaining, xun represents advantage. In the hexagram Xian, line six in the second says 'residing is auspicious,' here it says 'advantageous to dwell in uprightness,' which seems also to warn against reckless movement. Because line six in the third has no responding line, it is auspicious to remain quiet and serve the yang line; once it moves, it is not advantageous. Old commentaries said that line six in the third corresponds to line six at the top, which contradicts the meaning of 'residing,' so it is incorrect.

象曰：係丈夫，志合下也。下謂初。輕以艮為丈夫，以震為小子，可謂明白矣。九四：隨有獲，貞凶，有孚，在道以明，何咎。下乘重陰得民，故有獲；不當位，前遇敵，故貞凶。然下孚於眾，光明正大，遵循正道，亦無咎也。艮為道，為光明。虞氏命三四全變成離，取明象，迂曲失經旨。大畜彖傳曰「剛健篤實輝光」，剛健謂乾，輝光謂艮，是艮為光明，易有明文。

The Small Image Commentary says: "It is tied to the husband, harmonizing with the lower one." "Lower" refers to the first line. The classic text takes Gen as the husband and Zhen as the young man, which is clearly explained. The line statement of the fourth line says: "Following leads to gain, firmness brings misfortune, with sincerity, in the way and bright, what harm is there?" The fourth line gains the people below because it is supported by the overlapping yin lines beneath it, hence "gain." However, it is a yang line in a yin place, thus not in the proper position, and it meets the yang line of the fifth line, which is of the same type, hence "misfortune." Yet, it treats the multitude of yin lines with sincerity, is upright and bright, follows the correct path, so there is no fault. Gen represents the way and brightness. Yu Fan transformed the third and fourth lines entirely into Li to obtain the image of "brightness," which is a roundabout approach and loses the original meaning of the classic text. The Commentary on the Judgment of Daxu says, "Strong and vigorous, firm and solid, radiating brilliance." "Strong and vigorous" refers to Qian, and "radiating brilliance" refers to Gen, showing that Gen represents brightness. The Book of Changes itself clearly states this.

象曰：隨有獲，其義凶也；有孚在道，明功也。其義凶者，謂四本不凶，而凶者以不當位也。大畜、頤上九皆下孚於陰而吉。九五：孚于嘉，吉。《易林》每以震為嘉，蓋本此也。嘉指二，五孚於二，二震體，故曰孚于嘉。象曰：孚于嘉，位正中也。二五皆當位，故曰正中。

The Small Image Commentary says: "Following leads to gain, its meaning is ominous; having sincerity in the path, it demonstrates merit." The phrase "its meaning is ominous" refers to the fact that the Nine in the Fourth is not inherently ominous, but becomes ominous only because it is not in the proper position. The Upper Nine of both the Great Accumulation and the Nourishment hexagrams obtain good fortune by seeking trust from the yin lines below, which can serve as a reference. The line statement of the Nine in the Fifth says: "Sincerity toward the good, good fortune." The Jiao Forest of Changes often uses Zhen (Thunder) to represent the good, probably based on this. "Good" refers to the Six in the Second, as the Nine in the Fifth seeks trust from the Six in the Second; the Six in the Second belongs to the Zhen trigram, hence the phrase "sincerity toward the good." The Small Image Commentary says: "Sincerity toward the good, because it is in the proper position and centered." Both the Six in the Second and the Nine in the Fifth are in the proper position, hence the term "proper and centered."

上六：拘係之，乃從維之，王用亨于西山。伏艮為拘，為山；兌西故曰西山，兌口故曰亨。王渭五。三至上正反巽，巽為繩，故曰繫，曰維。虞翻曰：兩繫稱維。正反兩類詩所謂縶之維之也。卦以隨為義，六窮於上，五恐其去，拘係之，從維之，或即其隱居之處而宴享之，言六無所隨，而五必隨之也。西溪易說云：先儒說易，遇西山西鄰，皆曰文王事也，可謂大謬。象曰：拘係之，上窮也。窮，盡也。

The line statement for the top line says: "It is restrained, then it is tied up, the king uses it for sacrifice at the western mountain." The hidden image of艮 (earth mountain) includes the image of "restraint" and "mountain";兑 (lake) is located in the west, so it is said "western mountain," and兑 represents mouth, so it is said "sacrifice" (offering). "King" refers to nine in the fifth. From the third line to the top line are two wind trigrams, one upright and one inverted, and wind represents rope, so it is said "tie" and "tie up." Yu Fan says: two ropes tied together are called "tie up." The image of these two types of ropes, one upright and one inverted, is exactly what the Book of Songs refers to as "binding it and tying it up." This hexagram is established on the principle of "following." The top line has reached the extreme, and nine in the fifth fears it will leave, so it restrains it and ties it up, or perhaps directly sets a banquet for it at its place of seclusion — meaning that the top line has nothing to follow, yet nine in the fifth insists on following it. The "West Stream Commentary on the Book of Changes" says: previous scholars who interpreted the Book of Changes, whenever they encountered "western mountain" or "western neighbor," would say it refers to King Wen's affairs, which can be considered a great mistake. The "Small Image Commentary" says: "It is restrained, because it has reached the extreme." "Extreme" means the end.