The Meaning and Examples of the Style of the "Book of Changes" Texts

時消息盈虛之謂“時”，《泰》、《否》、《剝》、《復》之類是也。又有指事言者，《訟》、《師》、《噬嗑》、《頤》之類是也。又有以理言者，《履》、《謙》、《咸》、《恆》之類是也。又有以象占者，《井》、《鼎》之類是也。四者皆謂之時。

The concept of "time" (时) refers to the waxing and waning, fullness and emptiness of yin and yang, which is called "time." The hexagrams such as "Great Benefit" (泰), "Obstruction" (否), "Decrease" (剥), and "Return" (复) belong to this category. There are also hexagrams named according to specific events, such as "Contention" (讼) indicating disputes, "Army" (师) indicating military action, "Breaking the Bones" (噬嗑) indicating the use of punishment, and "Nourishment" (颐) indicating nourishment. There are also hexagrams named based on their meanings, such as "Following" (履) referring to observing rituals, "Humility" (谦) referring to humility, "Attraction" (咸) referring to mutual influence, and "Constancy" (恒) referring to maintaining consistency. There are also hexagrams that use the images of physical objects for divination, such as "Well" (井) and "Tripod" (鼎). These four categories are all referred to as "time."

位貴賤上下之謂“位”。王弼謂中四爻有位，而初上兩爻無位，非謂無陰陽之位也，乃謂爵位之位

The concept of "position" or "位": The rank and status of a line is called "位". Wang Bi said that the fourth line has a position, while the first and top lines do not. This does not mean that they lack yin and yang positions, but rather that they lack the kind of "position" referring to rank or official status—there is a missing text in the original manuscript.

德剛柔中正不中正之謂“德”。剛柔各有善不善，時當用剛，則以剛為善也；時當用柔，則以柔為善也。唯中與正，則無有不善者。然正尤不如中之善，故程子曰，正未必中，中則無不正也。六爻當位者未必皆吉，而二五之中，則占者獨多，以此故爾。

The concept of "de" refers to the yao's strength and flexibility, as well as whether it is centered and upright or not. Strength and flexibility each have both good and bad aspects: when the situation calls for strength, strength is considered good; when the situation calls for flexibility, flexibility is considered good. However, "centeredness" and "uprightness" have no bad aspects. Yet "uprightness" is not as good as "centeredness," so Cheng Yi said: those who achieve uprightness may not necessarily achieve centeredness, but those who achieve centeredness will not be unupright. Among the six yao, those in the proper position are not necessarily all auspicious, but the two middle positions, second and fifth, are particularly auspicious, which is precisely why this is the case.

應、比“應”者，上下體相對應之爻也。“比”者，逐位相比連之爻也。《易》中比應之義，唯四與五比，二與五應為最重。蓋以五為尊位，四近而承之，二遠而應之也。然近而承者，則貴乎恭順小心，故剛不如柔之善。遠而應者，則貴乎強毅有為，故柔又不如剛之善。

The terms "ying" and "bi" refer to two types of relationships between lines in the hexagram. "Ying" refers to two lines that are opposite each other in position, specifically the first and fourth lines, the second and fifth lines, and the third and sixth lines. "Bi" refers to two adjacent lines that are next to each other. In the Book of Changes, the relationships of "bi" and "ying" are most important, particularly the relationship between the fourth and fifth lines, and between the second and fifth lines. This is because the fifth line represents the noble and esteemed position of the ruler. The fourth line is close to the fifth line and supports it above, while the second line is farther away but corresponds to it below. For those who are close and serve directly, it is important to be respectful, obedient, and cautious, so that yin lines are preferable to yang lines. For those who are distant but correspond, it is important to be strong, resolute, and courageous in taking responsibility, so that yang lines are preferable to yin lines.

夫子曰：“二與四，同功而異位，二多譽，四多懼，近也。柔之為道，不利遠者，其要無咎，其用柔中也。”夫言柔之道不利遠，可見剛之道不利近矣。又可見柔之道利近，剛之道利遠矣。

Confucius said in the Great Treatise: "Two and four are both yin positions but their positions differ. Two often receives praise, while four often faces fear, because four is close to the position of the sovereign. The nature of flexibility is not favorable for being distant; its principle lies in avoiding mistakes, relying on flexibility and being in the center." Since it is said that the way of flexibility is unfavorable for being distant, in reverse it shows that the way of firmness is unfavorable for being close; also it shows that the way of flexibility is favorable for being close, and the way of firmness is favorable for being distant.

夫子此條，實全《易》之括例。

Confucius' statement truly encompasses all examples in the Book of Changes; it is applicable in every instance when reading the Line Statements.

凡比與應，必一陰一陽，其情乃相求而相得。若以剛應剛，以柔應柔，則謂之“無應”。以剛比剛，以柔比柔，則亦無相求相得之情矣。

Whenever "bi" (conjunction) and "ying" (response) occur, they must be paired with one yin and one yang line. Only then will the two lines seek each other and harmonize. If a strong line responds to another strong line or a weak line responds to another weak line, it is called "wu ying" (no response). Similarly, if a strong line is in conjunction with another strong line or a weak line is in conjunction with another weak line, there will be no mutual seeking or harmonizing between them.

以此例推之，《易》中以六四承九五者，凡十六卦，皆吉。《比》曰“外比於賢”，《小畜》曰“有孚惕出”，《觀》曰“利用賓于王”，《坎》曰“納約自牖”，《家人》曰“富家”，《益》曰“中行告公從”，《井》曰“井甃無咎”，《浙》曰“或得其桷”，《巽》曰“田獲三品”，《渙》曰“渙其群元吉”，《節》曰“安節亭”，《中孚》曰“月幾望”，皆吉辭也。

According to this principle, in The Zhou Changes, whenever the flexible line six in the fourth position is directly below the strong line nine in the fifth position, forming the relationship of 'bearing', there are a total of sixteen hexagrams, and all the line statements are favorable. In the hexagram Bi, line six in the fourth says 'to attach oneself to the virtuous outside', meaning to attach oneself to a virtuous sovereign externally; in the hexagram Xiao Xu, line six in the fourth says 'having sincerity, one emerges from vigilance', meaning to maintain sincerity and escape from anxiety; in the hexagram Guan, line six in the fourth says 'it is favorable to be received by the sovereign as a guest', meaning it is favorable to be honored by the sovereign as a guest; in the hexagram Kan, line six in the fourth says 'to present simple sincerity through the window', meaning to offer sincere and simple intentions through the window; in the hexagram Jia Ren, line six in the fourth says 'wealthy family', meaning to make the family prosperous; in the hexagram Yi, line six in the fourth says 'to act in the middle way and report to the sovereign, and be followed', meaning to act in the middle way, report to the sovereign, and be followed; in the hexagram Jing, line six in the fourth says 'repairing the well wall brings no blame', meaning repairing the well wall brings no misfortune; in the hexagram Zhen (which should be 'Jian'), line six in the fourth says 'perhaps the beam is obtained', meaning the crane may rest on a stable branch; in the hexagram Xun, line six in the fourth says 'hunting yields three kinds of game', meaning hunting yields three types of prey; in the hexagram Huan, line six in the fourth says 'dispersing the group brings great good fortune', meaning dispersing private factions brings great good fortune; in the hexagram Jie, line six in the fourth says 'resting in the regulation brings success' (where 'ting' should be 'heng'), meaning resting in regulation brings success; in the hexagram Zhong Fu, line six in the fourth says 'the moon is almost full', meaning the moon is nearly full. All of these are favorable statements.

唯《屯》、《需》與《蹇》、則相從於險難之中，故曰“往吉”，曰“出自穴”，曰“來連”。《既濟》則交儆於未亂之際，故曰“終日戒”，亦皆吉辭。

Only the three hexagrams Zun, Xu, and Jian are slightly different. In these three hexagrams, the line six in the fourth and nine in the fifth are in difficult and perilous situations, following each other. Therefore, in the hexagram Zun, line six in the fourth says "Going is auspicious," meaning that going forward can result in good fortune; in the hexagram Xu, line six in the fourth says "Emerging from the cave," meaning that one can escape from a pit; in the hexagram Jian, line six in the fourth says "Coming to connect," meaning that returning to connect with nine in the fifth. As for the hexagram Ji Ji, line six in the fourth and nine in the fifth are in a state where the world has not yet experienced disorder, and they remain vigilant with each other. Therefore, it says "Being constantly on guard all day," meaning to remain constantly alert. These statements are all auspicious conclusions.

以九四承六五，亦十六卦，則不能皆吉，而凶者多。如《離》之“焚如死如棄如”，《恆》之“田無禽”，《晉》之“鼫鼠”，《鼎》之“覆餗”，《震》之“遂泥”，皆凶爻也。《大有》之“匪彭”，《睽》之“睽孤”，《解》之“解拇”，《歸妹》之“愆期”，《旅》之“心未快”，《小過》之“往厲必戒”，雖非凶爻，而亦不純吉。

In reverse, when a strong line (nine in the fourth) is connected to a weak line (six in the fifth), there are also sixteen hexagrams, but they are not all auspicious; rather, dangerous outcomes are more common. For example, in the hexagram Li (Fire), the line nine in the fourth says, "burned like, dead like, discarded like," indicating being burned, executed, or abandoned. In the hexagram Heng (Perseverance), the line nine in the fourth says, "no game in the field," meaning a hunting expedition yields nothing. In the hexagram Jin (Progress), the line nine in the fourth says, "the greedy rat," symbolizing a greedy and timid rat. In the hexagram Ding (Tripod), the line nine in the fourth says, "spilling the contents," meaning the tripod's foot breaks and the food inside spills out. In the hexagram Zhen (Thunder), the line nine in the fourth says, "finally sinking in mud," meaning being trapped in mud. These are all ominous lines. As for the line nine in the fourth of the hexagram Da You (Great Possession), which says, "not Peng," the line nine in the fourth of the hexagram Kui (Strife), which says, "solitary in strife," the line nine in the fourth of the hexagram Jie (Release), which says, "cutting off the big toe," the line nine in the fourth of the hexagram Gui Mei (Return of the Maiden), which says, "delayed time," the line nine in the fourth of the hexagram Li (Travel), which says, "the heart is not at ease," and the line nine in the fourth of the hexagram Xiao Guo (Small Excess), which says, "danger in going forward, must be cautious," although they are not considered ominous lines, they are not purely auspicious either.

唯《豫》之四，一陽而上下應，《噬嗑》之四，一陽為用獄主，《豐》之四，為動主以應乎明，《大壯》之壯，至四而極，《未濟》之未濟，至四而濟，皆卦主也，故得吉利之辭，而免凶咎。

There are only five exceptions: In the hexagram Yu, the line Nine in the Fourth is the only yang line in the entire hexagram, and all the yin lines above and below respond to it. In the hexagram Shi He, the line Nine in the Fourth is the main line for the hexagram's judicial punishment and punishment. In the hexagram Feng, the line Nine in the Fourth is the main line for the movement of the Zhen trigram, resonating upward with the brightness of the Li trigram. In the hexagram Da Zhuang, the prosperity described reaches its peak at the line Nine in the Fourth. In the hexagram Wei Ji, the state of not yet crossing over turns into crossing over at the line Nine in the Fourth. These five lines are all the main lines of their respective hexagrams, so they can receive favorable interpretations and avoid misfortune and calamity.

以九二應六五者，凡十六卦，皆吉。《蒙》之“子克家”，《師》之“在師中”，《泰》之“得尚于中行”，《大有》之“大車以載”，《蠱》之“幹母蠱”而“得中道”，《臨》之“咸臨吉而無不利”，《恆》之“悔亡”，《大壯》之“貞吉”，《睽》之“遇主于巷”，《解》之“得黃矢”，《損》之“弗損益之”，《升》之“利用禴”，《鼎》之“有實”，皆吉辭也。

Now consider the relationship of distant correspondence. When the strong line nine in the second position corresponds with the flexible line six in the fifth position, there are sixteen hexagrams, and all the line statements are auspicious. In the hexagram Meng, line nine in the second says "the son can manage the family," meaning the son can uphold the family's affairs. In the hexagram Shi, line nine in the second says "in the army," meaning being in the military while upholding the middle path. In the hexagram Tai, line nine in the second says "to follow the middle path," meaning to align with the principle of uprightness. In the hexagram Da You, line nine in the second says "the big cart can carry," meaning like a large cart, it can bear heavy burdens. In the hexagram Gu, line nine in the second says "to correct the mother's mistakes" and "to follow the middle path," meaning to rectify the faults left by the mother's generation while maintaining the middle path. In the hexagram Lin, line nine in the second says "to approach with sincerity, which is auspicious and without any disadvantage," meaning to approach subordinates with sincerity, which brings auspiciousness and no disadvantages. In the hexagram Heng, line nine in the second says "regret disappears," meaning regret vanishes. In the hexagram Da Zhuang, line nine in the second says "to be steadfast and auspicious," meaning to remain steadfast and gain auspiciousness. In the hexagram Kui, line nine in the second says "to meet the ruler in the alley," meaning to meet one's ruler in a narrow alley. In the hexagram Jie, line nine in the second says "to obtain a yellow arrow," meaning to obtain a yellow copper arrow during a hunt. In the hexagram Shen, line nine in the second says "not to reduce but to increase," meaning not to decrease but to gain something. In the hexagram Sheng, line nine in the second says "it is suitable to perform a thin sacrifice," meaning it is appropriate to offer a simple sacrifice to express sincerity. In the hexagram Ding, line nine in the second says "there is substance," meaning the cauldron is filled with actual goods. All these are auspicious statements.

唯《大畜》之“輿說輹”，則時當止也；《歸妹》“利幽貞”，則時當守也；《未濟》“曳輪貞吉”，則時當待也，亦非凶辭也。

Only three trigrams are treated separately: In the trigram Da Xu (Great Accumulation), line nine in the second position says "the carriage wheel detaches from the axle," meaning the carriage separates from the axle, because the situation calls for a halt. In the trigram Gui Mei (Return of the Maiden), line nine in the second position says "favorable to remain in quiet and uprightness," meaning it is appropriate to remain in quiet and uphold uprightness, because the situation calls for holding on. In the trigram Wei Ji (Not Yet Completed), line nine in the second position says "drag the wheel and maintain uprightness to achieve good fortune," meaning to hold back the wheel and maintain uprightness to achieve good fortune, because the situation calls for waiting. These three lines, though not as clear as the previous ones, are not ominous statements.

以六二應九五，亦十六卦，則不能皆吉，而凶吝者有之。如《否》之“包承”也，《同人》之“於宗吝”也，《隨》之“係小子失丈夫”也，《觀》之“窺觀可丑”也，《咸》之“咸其腓凶”也，皆非吉辭也。

When the flexible line six in the second position corresponds with the strong line nine in the fifth position, there are sixteen hexagrams, but not all of them are auspicious. Among them, some are dangerous and others involve regret or hardship. For example, in the hexagram "Obstruction," line six in the second position says "encompassing and yielding," which indicates excessive accommodation and submission. In the hexagram "Harmony with Others," line six in the second position says "regret within the clan," meaning that harmony is limited to one's own clan, leading to regret. In the hexagram "Following," line six in the second position says "attached to the young man and losing the mature man," implying that focusing on the young leads to the loss of a mature and virtuous person. In the hexagram "Observing," line six in the second position says "peeking through the door is shameful," suggesting narrow-mindedness and shame. In the hexagram "Attraction," line six in the second position says "attraction occurs in the calf," meaning that improper action leads to misfortune. None of these statements are auspicious.

《屯》之“屯如遭如”，《遯》之“鞏用黃牛”，《蹇》之“蹇蹇匪躬”，《既 自二五之外，亦有應焉。自四五之外，亦有比焉。然其義不如應五承五者之重也。

The hexagram Zun (Obstruction) line six-two says, "Tun ru zao ru," meaning difficult and hesitating; the hexagram Duan (Retreat) line six-two says, "Gong yong huang niu," meaning using a yellow ox hide to bind tightly; the hexagram Jian (Obstruction) line six-two says, "Jian jian fei gong," meaning striving to remove the national crisis without regard for oneself. Below, the text begins with the phrase from the hexagram Ji Ji (Completion), but the current edition has a missing character here. The continuation says: besides the second line responding to the fifth line, other lines also have a "response" relationship with each other; besides the fourth line supporting the fifth line, other lines also have a "comparison" relationship. However, the significance of these relationships in terms of meaning is not as important as the response to the fifth line and the support of the fifth line.

以應言之，四與初，猶或取相應之義，三與上則取應義者絕少矣。其故何也？四，大臣之位也，居大臣之位，則有以人事君之義，故必取在下之賢德以自助，此其所以相應也。上居事外，而下應於當事之人，則失清高之節矣。三居臣位，而越五以應上，則失勿二之心矣。此其所以不相應也。

Firstly, regarding the concept of 'response' (应). Sometimes the Fourth Line corresponds with the First Line, and the Third Line corresponds with the Top Line, but the latter is very rare. Why is this so? The Fourth Line represents the position of a minister, who holds the responsibility of recommending talented people to the sovereign. Therefore, it must seek the assistance of virtuous individuals in lower positions, which explains why the Fourth Line can correspond with the First Line. The Top Line, however, is already outside the affairs, and if it still responds to those in power, it would lose its noble character. The Third Line, being in a minister's position, would lose its loyalty if it responded to the Top Line instead of the Sovereign in the Fifth Line. This is why the Third Line and the Top Line should not correspond.

然四之應初而吉者，亦唯以六四應初九耳。蓋初九為剛德之賢，而六四有善下之美，故如《屯》、《賁》之“求婚媾”也，《頤》之“虎視耽耽”也，《損》之“使遄有喜”也，皆吉也。若九四應初六，則反以下交小人為累，《大過》之“不橈乎下”，《解》之“解而拇”，《鼎》之“折足”是也。

However, the fourth line responding to the first line to bring good fortune is limited to the case where the sixth line of the fourth position responds to the ninth line of the first position. Because the ninth line at the beginning is a virtuous person who is strong and virtuous, while the sixth line at the fourth position has the virtue of humbly submitting and engaging with others. Therefore, in the hexagram Zun, the sixth line of the fourth position and in the hexagram Ben, the sixth line of the fourth position both say "seeking to marry," actively seeking to form a marriage; in the hexagram Yi, the sixth line of the fourth position says "watching like a tiger," focusing intently downward on the ninth line at the beginning; in the hexagram Shen, the sixth line of the fourth position says "causing a quick joy," urging people to come quickly to assist and bring joy. All these are favorable. Conversely, if the ninth line of the fourth position responds to the sixth line of the first position, it turns into a situation where one is involved with petty people and suffers consequences. In the hexagram Da Guo, the ninth line of the fourth position says "not bending downward," refusing to bend down; in the hexagram Jie, the ninth line of the fourth position says "loosing the big toe," trying to remove the big toe beneath; in the hexagram Ding, the ninth line of the fourth position says "breaking the foot," the foot of the tripod breaking, all referring to such situations.

以比言之，唯五與上，或取相比之義，餘爻則取比義者亦絕少。其故何也？五，君位也，尊莫尚焉，而能下於上者，則尚其賢也，此其所以有取也。然亦唯六五遇上九，乃取斯義。蓋上九為高世之賢，而六五為虛中之主。

Now taking "比" as an example. Only between the fifth line and the top line does one sometimes take the meaning of adjacent and close relationship. The other lines rarely take the meaning of "比." Why is this so? The fifth line is the position of the sovereign, exalted beyond measure. Yet it is able to regard the top line as being below itself, which shows respect and reverence for the virtuous person. Therefore, this relationship is worth taking as a meaning. However, this meaning is only taken when the sixth line at the fifth position meets the ninth at the top. Because the ninth at the top is a virtuous person who stands above the common people, while the sixth line at the fifth position is a sovereign who is humble and centered.

故如《大有》、《大畜》之六五、上九，孔子則贊之以“尚賢”；《頤》、《鼎》之六五、上九，孔子則贊之以“養賢”，其辭皆最吉。若以九五比上六，則亦反以尊寵小人為累，如《大過》之“老婦得其士夫”，《咸》之“志末”，《夬》之“莧陸”，《兌》之“孚于剝”，皆是也。獨《隨》之九五下上六，而義有取者，卦義剛來下柔故爾，若初與二，二與三，三與四，則非正應而相比者，或恐陷於朋黨比周之失，故其義不重。

Therefore, in the hexagrams of "Da You" and "Da Xu," the lines six in the fifth and nine at the top are praised by Confucius as "shang xian" (valuing the virtuous). In the hexagrams of "Yi" and "Ding," the same lines are praised as "yang xian" (nurturing the virtuous). Their line statements are all most auspicious. However, if the line nine in the fifth were to be close to the line six above it, it would instead lead to being entangled by favoring and trusting petty men, as seen in the hexagram "Da Guo," where line nine in the fifth says "lao fu de qi shi fu," meaning an old woman marrying a young man; in the hexagram "Xian," line nine in the fifth says "zhi mo," meaning the mind is fixed on trivial matters; in the hexagram "Guai," line nine in the fifth says "xian lu," meaning like the tender herb xian lu, which is hard to decide upon; and in the hexagram "Dui," line nine in the fifth says "fu yu po," meaning mistakenly entrusting sincerity to a petty man. These all fall into this category. Only in the hexagram "Sui," where line nine in the fifth is close to line six above it, the meaning is reasonable, because the nature of the hexagram "Sui" itself is that a strong line is located below a weak one. As for the relationships between the first and second, second and third, third and fourth lines, which are neither in the correct position nor close to each other, they are likely to lead to the faults of forming cliques and mutual connections, so they are not given much importance in terms of meaning.

此皆例之常也。若其爻為卦主，則群爻皆以比之、匝之為吉凶焉，故五位之為卦主者，不待言矣。如《豫》四為卦主，則初“鳴”而三“盱”。《剝》上為卦主，則三“無咎”而五“無不利”。《復》初為卦王，則二下仁而四“獨復”。《夬》上為卦主，則三“壯頄”而五“莧陸”。《姤》初為卦主，則二“包有魚”而四“包無魚”。此又《易》之大義，不可以尋常比應之例論也。

The above discusses general rules. If a line is the main line of the entire hexagram, then the other lines are determined in terms of their relationship of "comparison" and "correspondence" with it, regarding fortune and misfortune. As for cases where one of the five central lines itself serves as the main line of the hexagram, there is no need to elaborate further. For example, in the hexagram "Yü" (Joy), since the line nine in the fourth position is the main line, the line six at the beginning says "Yingyü" (excessive joy), indicating joyful sounds; the line six in the third position says "Xuyü" (expectant joy), indicating looking up in expectation. In the hexagram "Bo" (Decay), since the line nine at the top is the main line, the line six in the third position receives "Wujiao" (no blame), avoiding disaster; the line six in the fifth position receives "Wu bu li" (no disadvantage). In the hexagram "Fu" (Return), since the line nine at the beginning is the main line ("guawang" should be "guazhu"), the line six in the second position approaches the benevolent person below; the line six in the fourth position says "Du fu" (returning alone), indicating returning to the right path alone. In the hexagram "Guai" (Breaking), since the line six at the top is the main line, the line nine in the third position says "Zhuang qiu" (a strong cheekbone), indicating the manifestation of strength on the cheekbone; the line nine in the fifth position says "Xian lu" (a type of plant). In the hexagram "Gou" (Meeting), since the line six at the beginning is the main line, the line nine in the second position says "Bao you yu" (a fish wrapped in the kitchen), indicating a fish still wrapped in the kitchen; the line nine in the fourth position says "Bao wu yu" (no fish in the kitchen), indicating the kitchen has no fish left. This is another major principle of the "Zhou Yi" (Book of Changes), which cannot be measured by the usual rules of "comparison" and "correspondence."

卦主凡所謂卦主者，有成卦之主焉，有主卦之主焉。成卦之主，則卦之所由以成者。無論位之高下，德之善惡，若卦義因之而起，則皆得為卦主也。主卦之主，必皆德之善，而得時、得位者為之。故取於五位者為多，而它爻亦間取焉。其成卦之主，即為主卦之主者，必其德之善，而兼得時位者也。其成卦之主，不得為主卦之主者，必其德與時位，參錯而不相當者也。

The concept of "guazhu" (卦主) is divided into two categories: one is "chenggua zhi zhu" (成卦之主), and the other is "zhugua zhi zhu" (主卦之主). "Chenggua zhi zhu" refers to the line that gives rise to the formation and name of the hexagram; regardless of whether its position is high or low, or whether its virtue is good or bad, if the meaning of the entire hexagram originates from it, it can be considered the guazhu. "Zhugua zhi zhu" must be a line with pure virtue, and one that is both timely and appropriately positioned. Therefore, the fifth line is most commonly chosen as the zhugua zhi zhu, while other lines are occasionally used. If a line is both the chenggua zhi zhu and the zhugua zhi zhu, it must be a line with pure virtue that is also timely and appropriately positioned. If a line is the chenggua zhi zhu but cannot be the zhugua zhu, it is because its virtue and timing are mismatched and not in harmony.

大抵其說皆具於夫於之《彖傳》，當逐卦分別觀之。若其卦成卦之主，即主卦之主，則是一主也，若其卦有成卦之主，又有主卦之主，則兩爻皆為卦主矣。或其成卦者兼取兩爻，則兩爻又皆為卦主矣。或其成卦者兼取兩象，則兩象之兩爻，又皆為卦主矣。亦當逐卦分別觀之。

In general, these statements are already included in Confucius' Commentary on the Judgment, where "fu yu" should be read as "fu zi." One should understand them separately for each hexagram. If the main element of the hexagram's formation is the same as the main element of the main hexagram, then this hexagram has only one main line. If a hexagram has both a separate main element of formation and a separate main element of the main hexagram, then both lines are considered main lines. Sometimes, when the meaning of the hexagram is formed by combining two lines, both lines are considered main lines. Sometimes, when the meaning of the hexagram is formed by combining the upper and lower hexagrams, then the main lines of each hexagram are also considered main lines. This should also be understood separately for each hexagram.

《乾》以九五為卦主，蓋乾者天道，而五則天之象也。乾者君道，而五則君之位也，又剛健中正。四者具備，得天德之純，故為卦主也。觀《彖傳》所謂“時乘六龍以御天”，“首出庶物”者，皆主君道而言。

The hexagram Qian takes the line nine in the fifth as its main line. This is because Qian represents the heavenly way, and the fifth line symbolizes the position of heaven; Qian also represents the way of a ruler, and the fifth line is the position of the sovereign. Moreover, the line nine in the fifth is both strong and vigorous, occupies the center, and is in the proper position. With these four qualities—strength, vigor, centrality, and correctness—it most purely embodies the virtue of heaven, so it is established as the main line. The "Commentary on the Judgment" says, "At the right time, riding six dragons to govern heaven," meaning governing the heavenly way by riding six dragons at the appropriate time, and "leading all things," being the leader of all things, both describe the way of a ruler.

《坤》以六二為卦主，蓋坤者地道，而二則地之象也。坤者臣道，而二則臣之位也，又柔順中正。四者具備，得坤德之純，故為卦主也。觀彖辭所謂“先迷後得主”“得朋”“喪朋”者，皆主臣道而言。

The Hexagram of Earth takes the Second Line, Six Two, as its central line. This is because the Hexagram of Earth represents the way of the earth, and the Second Line symbolizes the position of the earth; the Hexagram of Earth also represents the way of a minister, and the Second Line corresponds to the position of a minister. Moreover, the Second Line is itself soft and yielding, occupies the center, and is in the proper position. With these four qualities—softness, yielding, centrality, and correctness—it most purely embodies the virtue of the earth, so it is chosen as the central line. The statement in the Hexagram Statement says, "Those who go ahead become lost, but those who follow find the master," as well as "gaining companions" and "losing companions," which refer to gaining and losing like-minded individuals. These all pertain to the way of a minister.

《屯》以初九、九五為卦主，蓋卦唯兩陽，初九在下，侯也，能安民者也。九五在上，能建侯 亦指五而言之也。《師》以九二、六五為主，蓋九二在下，“丈人”也；六五在上，能用“丈人”者也。《比》以九五為主，蓋卦唯一陽居尊位，為上下所比附者也。

The hexagram Zun takes its main lines as initial nine and nine in the fifth. This is because the entire hexagram has only two yang lines: initial nine is at the bottom, representing a vassal who has been granted a fief and can pacify the people; nine in the fifth is at the top, capable of granting fiefs to vassals. The original text here is missing, leaving only the phrase "also refers to the fifth," which refers to nine in the fifth. The hexagram Shi takes its main lines as nine in the second and six in the fifth. This is because nine in the second is at the bottom, corresponding to the hexagram statement's "elder man," meaning a mature and steady commander; six in the fifth is at the top, representing the ruler who can employ this "elder man." The hexagram Bi takes its main line as nine in the fifth, because the entire hexagram has only one yang line, which is in the position of honor, becoming the object to which all the lower yin lines come to attach themselves.

《小畜》以六四為成卦之主，而九五則主卦之主。蓋六四以一陰畜陽，故《彖傳》曰“柔得位而上下應之”，九五與之合志，以成其畜，故《彖傳》曰“剛中而志行”。《履》以六三為成卦之主，而九五則主卦之主也。蓋六三以一柔履眾剛之間，多危多懼，卦之所以名《履》也。居尊位尤當常以危懼存心，故九五之辭曰“貞厲”，而《彖傳》曰“剛中正，履帝位而不疚”。

The hexagram Xiao Xu takes its main line as six in the fourth and its main line as nine in the fifth. Since six in the fourth uses a yin line to restrain the many yang lines, the Commentary on the Judgment says "a flexible line in the correct position with all above and below responding to it," meaning the flexible line is in the correct position and all the yang lines above and below respond to it. Nine in the fifth agrees with it in purpose, helping it complete the task of restraint, so the Commentary on the Judgment also says "a strong line in the center with its will carried out," meaning the strong line is in the center and thus its will can be carried out. The hexagram Liu takes its main line as six in the third and its main line as nine in the fifth. Since six in the third uses a flexible line to walk among many strong lines, it is in a dangerous situation and feels much fear, which is the origin of the name of the hexagram Liu. Those in a high position should especially always maintain a sense of danger and fear, so the line statement of nine in the fifth says "upright and dangerous," meaning to remain upright and be aware of danger; the Commentary on the Judgment says "strong, upright and correct, walking on the imperial throne without guilt," meaning strong, upright and correct, stepping onto the imperial throne without feeling guilty.

《泰》以九二、六五為主，蓋泰者上下交而志同，九二能盡臣道以上交者也，六五能盡君道以下交者也，二爻皆成卦之主，亦皆主卦之主也。《否》以六二、九五為主，蓋否者上下不變，六二“否亨”，斂德闢難者也。九五“休否”，變《否》為《泰》者也。然則六二成卦之主，而九五則主卦之主也。

The hexagram Tai takes the lines nine two and six five as its main lines. This is because Tai means the communication between upper and lower and the alignment of hearts and minds: nine two fulfills the duty of a minister to connect with the sovereign above, while six five fulfills the duty of a sovereign to connect with ministers below. These two lines are both the main lines of the hexagram and the main lines of the main hexagram. The hexagram Pi takes the lines six two and nine five as its main lines. This is because Pi means the separation between upper and lower and the lack of communication (the phrase "upper and lower remain unchanged" should be "upper and lower do not communicate"): the line statement of six two says "Pi is favorable," meaning in a time of blockage, one should restrain one's talents and virtues to avoid calamity; the line statement of nine five says "rest from Pi," meaning to stop the blockage and transform Pi into Tai. Thus, six two is the main line of the hexagram, while nine five is the main line of the main hexagram.

《同人》以六二、九五為主，蓋六二以一陰能同眾陽，而九五與之應。故《彖傳》曰“柔得位得中，而應乎乾”。《大有》以六五為主，蓋六五以虛中居尊，能有眾陽。故《彖傳》曰“柔得尊位，大中，而上下應之”。《謙》以九三為主，蓋卦唯一陽，得位而居下體，謙之象也。故其爻辭與卦同，《傳》曰“三多凶”，而唯此爻最吉。

The hexagram "Tong Ren" (Union) takes the second line, six-two, and the fifth line, nine-five, as its main lines. Because the six-two, a yin line, is able to harmonize with all the yang lines, and the nine-five corresponds to it, the Commentary on the Judgment says, "A flexible line is in the right position and in the center, and corresponds to the Heaven." The yin line is both properly positioned and in the center, and it corresponds upward to the Heaven. The hexagram "Da You" (Great Possession) takes the fifth line, six-five, as its main line. Because the six-five, in a humble and centered position, occupies the exalted position and can unify all the yang lines, the Commentary on the Judgment says, "A flexible line attains the exalted position, is in the great center, and is responded to by all above and below." The yin line attains the exalted position, is in the great center, and all the other lines respond to it. The hexagram "Qian" (Humility) takes the third line, nine-three, as its main line. Because the entire hexagram has only one yang line, which is properly positioned and located in the lower trigram, it symbolizes humility and retreat. Therefore, its line statement "Toil and Humility" is synonymous with the hexagram's name. The Great Treatise says, "The third line is often dangerous," as the third position is often associated with misfortune, but in the hexagram "Qian," this line is the most auspicious.

《豫》以九四為主，卦唯一陽，而居上位，卦之所由以為豫者。故《彖傳》曰“剛應而志行”。《隨》以初九、九五為主，蓋卦之所以為隨者，剛能下柔也。初五兩爻，皆剛居柔下，故為卦主。《蠱》以六五為主，蓋諸爻皆有事於幹蠱者，至五而功始成，故諸爻皆有戒辭，而五獨曰“用譽”也。

The hexagram Yu takes the fourth line, nine, as its main line. The entire hexagram contains only one yang line, and it is located in the position of the upper trigram, which is the reason the hexagram is called Yu, meaning joy and harmony. Therefore, the Commentary on the Judgment says, "A strong line receives the response of the yin lines and the will is carried out." A strong line gains the support of the yin lines and thus its aspirations are realized. The hexagram Su takes the first line, nine, and the fifth line, six, as its main lines. This is because the hexagram is called Su due to the strong lines being willing to be below the flexible lines. The first line, nine, and the fifth line, six, are both strong lines located below flexible lines, hence they are established as the main lines. The hexagram Gu takes the fifth line, six, as its main line. This is because all the lines are engaged in rectifying accumulated evils, and it is only at the fifth line that the great task is completed. Therefore, all other lines carry warnings, but the fifth line says "use praise," thus gaining a good reputation.

《臨》以初九、九二為主，《彖傳》所謂“剛浸而長”是也。《觀》以九五、上九為主，《彖傳》所謂“大觀在上”是也。《噬嗑》以六五為主，《彖傳》所謂“柔得中而上行”是也。《賁》以六二、上九為主，《彖傳》所謂“柔來而文剛”，“剛上而文柔”是也。《剝》以上九為主，陰雖剝陽，而陽終不可剝也，故為卦主。《復》以初九為主，《彖傳》所謂“剛反”者是也。

The hexagram "Qin" (Approach) takes the lines "Initial Nine" and "Nine in the Second" as its main lines, which corresponds to the Commentary on the Judgment's statement "Yang gradually increases and grows." The hexagram "Guan" (Observation) takes the lines "Nine in the Fifth" and "Nine at the Top" as its main lines, corresponding to the Commentary on the Judgment's statement "A great object of observation is above," meaning the grand object of observation is positioned at the top. The hexagram "Shihe" (Breaking the Bones) takes the line "Six in the Fifth" as its main line, corresponding to the Commentary on the Judgment's statement "A Yin line occupies the center and ascends," meaning the Yin line attains the central position and moves upward. The hexagram "Ben" (Brightness) takes the lines "Six in the Second" and "Nine at the Top" as its main lines, corresponding to the Commentary on the Judgment's statement "A Yin line comes down to adorn Yang and Yang goes up to adorn Yin," meaning the Yin line descends to embellish the Yang line and the Yang line ascends to embellish the Yin line. The hexagram "Bo" (Decrease) takes the line "Nine at the Top" as its main line, since although Yin energy continuously erodes Yang energy, Yang energy is not entirely eroded, hence it is established as the main line. The hexagram "Fu" (Return) takes the line "Initial Nine" as its main line, corresponding to the Commentary on the Judgment's statement "Yang returns," meaning Yang energy departs and returns.

《無妄》以初九、九五為主，蓋初九陽動之始，如人誠心之初動也：九五乾德之純，如人至誠之無息也。故《彖傳》曰“剛自外來而為主於內”，指初也；又曰“剛中而應”，指五也。《大畜》以六五、上九為主，《彖傳》所謂“剛上而尚賢”者是也。《頤》亦以六五、上九為主，《彖傳》所謂“養賢以及萬民”者是也。

The hexagram Wuwang is centered around the lines Chuijiu and Jiwu. Chuijiu represents the beginning of yang energy, similar to a person's sincere heart just starting to move; Jiwu is the most pure expression of the virtue of Qian, akin to a person's utmost sincerity that never ceases. Therefore, the Commentary on the Judgment says, "Yang comes from outside and becomes the master within," meaning that the yang line comes from the outer trigram and takes charge within the inner trigram, referring to Chuijiu. It also says, "Yang is in the center and has a response," meaning that the yang line is in the center and has a corresponding line, referring to Jiwu. The hexagram Daxu is centered around the lines Liwu and Shangjiu, which corresponds to what the Commentary on the Judgment says, "Yang is above and honors the virtuous," meaning that the yang line is at the top and is honored. The hexagram Yi is also centered around the lines Liwu and Shangjiu, which corresponds to what the Commentary on the Judgment says, "Nourishing the virtuous and benefiting all people," meaning that the virtuous are supported and their benefits are extended to all people.

《大過》以九二、九四為主，蓋九二剛中而不過者也，九四棟而不橈者也。《坎》以二五二陽為主，而五尤為主，水之積滿者行也。謂動而能靜，則五尤卦主也。《恆》者常也，中則常矣，卦唯二五居中，而六五之柔中，尤不如九二之剛中，則二卦主也。

The hexagram Da Guo takes the lines Nine in the Second and Nine in the Fourth as its main lines, because Nine in the Second is strong and vigorous, situated in the center without exceeding the limit, and Nine in the Fourth is like a roof beam that bears weight without bending. The hexagram Kan takes the lines Nine in the Second and Nine in the Fifth as its main lines, with Nine in the Fifth being especially important, because water needs to be full before it can flow. The next sentence, "To be able to move and yet be still, then the line Five is especially the main line," refers to the ability to be active and yet calm, so the line Five is especially considered the main line; however, the original text here is missing some words, and the name of the hexagram to which this sentence belongs is also missing. The hexagram Heng means constancy, and being able to maintain the center leads to constancy; this hexagram only has the lines Two and Five in the center, and although Six in the Fifth is gentle and centered, it is ultimately not as good as Nine in the Second, which is strong and centered, so Nine in the Second is the main line.

《遯》之為遯以二陰，則初二成卦之主也。然處之盡善者唯九五，則九五又主卦之主也。故《彖傳》曰“剛當位而應，與時行”也。《大壯》之為壯以四陽，而九四當四陽之上，則四卦主也。《晉》以明出地上成卦，六五為離之主，當中天之位，則五卦主也。故《彖傳》曰“柔進而上行”。

The hexagram "Dun" is called "Dun," meaning retreat, because the two yin lines below push upward, making the lines Chiu Liu and Liu Er the main lines of the hexagram. However, the line that handles retreat most perfectly is Chiu Wu, so Chiu Wu is also the main line of the hexagram. Therefore, the Commentary on the Judgment says, "The strong line is in the proper position and has a response; it acts in accordance with the time." The hexagram "Da Zhuang" is called "Zhuang," meaning strength, because the four yang lines below are strong, and Chiu Si is exactly at the top of these four yang lines, so Chiu Si is the main line of the hexagram. The hexagram "Jin" is formed by taking the image of the sun rising above the earth, and Liu Wu is the main line of the line Li, precisely at the position of the sun in the middle sky, so Liu Wu is the main line of the hexagram. Therefore, the Commentary on the Judgment says, "The flexible line advances and moves upward."

《明夷》以日入地中成卦，而上六積土之厚，夷人之明者也，成卦之主也。六二、六五皆秉中順之德，明而見夷者也，主卦之主也。故《彖傳》曰“文王以之”、“箕子以之”。《家人》以九五、六二為主，故《彖傳》曰“女正位乎內，男正位乎外”。《睽》以六五、九二為主，故《彖傳》曰“柔進而上行，得中而應乎剛”。

The hexagram Mingyi is formed by the image of the sun sinking into the earth. The upper sixth line represents the place with the thickest accumulation of soil, which is the one that harms others' brightness, so it is the main line of the hexagram. The sixth line and the fifth line both uphold the virtue of being in the center and gentle, possessing brightness yet suffering damage, so they are the main lines of the hexagram. Therefore, the Commentary on the Judgment says, "King Wen used this," and "Jizi used this," meaning King Wen and Jizi used this attitude to deal with difficulties. The hexagram Jiaren takes the fifth line and the second line as its main lines, so the Commentary on the Judgment says, "The woman holds the correct position within, and the man holds the correct position outside," meaning the woman remains in her proper place within, and the man remains in his proper place outside. The hexagram Kui takes the fifth line and the second line as its main lines, so the Commentary on the Judgment says, "The flexible line advances upward, attains the center and corresponds with the strong line," meaning the flexible line moves upward, occupies the center, and corresponds with the strong line.

《蹇》以九五為主，故《彖傳》曰“往得中也”。蓋《彖》辭所謂“大人”者，即指五也。《解》以九二、六五為主，故《彖傳》曰“往得眾也”，指五也。又曰“乃得中也”，指二也。《損》以損下卦上畫，益上卦上畫為義，則六三、上九，成卦之主也：然損下益上，所益者君也，故六五為主卦之主。

The hexagram Jian uses nine in the fifth position as its main line, so the Commentary on the Judgment says "going forward attains the center," meaning that moving forward can reach the central position. The term "great person" mentioned in the hexagram statement refers specifically to nine in the fifth. The hexagram Jie takes nine in the second and six in the fifth as its main lines, so the Commentary on the Judgment says "going forward gains the people," meaning that moving forward can gain the support of the people, referring to six in the fifth; it also says "then attains the center," meaning that it conforms to the middle path, referring to nine in the second. The hexagram Shen takes the meaning of reducing the upper line of the lower trigram and adding to the upper line of the upper trigram, so six in the third and nine at the top are the main lines; however, since the reduction benefits the upper, the object of the increase is the ruler, so six in the fifth is the main line of the hexagram.

《益》以損上卦下畫，益下卦下畫為義，則六四、初九，成卦之主也。然損上益下者，君施之而臣受之，故九五、六二為主卦之主。《夬》以一陰極於上為義，則上六成卦之主也。然五陽決陰，而五居其上，又尊位也，故九五為主卦之主。

The hexagram Yi is derived by reducing the lowest line of the upper trigram and adding it to the lowest line of the lower trigram. Therefore, lines six in the fourth position and nine at the beginning are the main lines of the hexagram. However, the action of reducing from above and benefiting below represents the ruler giving and the subject receiving, so line nine in the fifth position and six in the second position are the main lines of the hexagram. The hexagram Guai is derived by having a yin line at the top. Therefore, line six at the top is the main line of the hexagram. However, five yang lines together remove this yin line, and line nine in the fifth position is at the top of the yang lines, still holding the position of honor, so line nine in the fifth position is the main line of the hexagram.

《姤》以一陰生於下為義，則初六成卦之主也。然五陽皆有制陰之責，而唯二五以剛中之德，一則與之相切近以制之，一則居尊臨其上以制之，故九五、九二為主卦之主。《萃》以九五為主，而九四次之，卦唯二陽而居高位，為眾陰所萃也。

The hexagram Gou is derived from a single yao (line) of yin rising from below, so the line Six at the Beginning is the main line of the hexagram. However, the five yang lines all share the responsibility of restraining the yin line. Among them, only the lines Nine in the Second and Nine in the Fifth possess the virtue of strength and centrality. One is close to the line Six at the Beginning and restrains it nearby, while the other is at the highest position and restrains it from above. Therefore, the lines Nine in the Fifth and Nine in the Second are the main lines of the hexagram. The hexagram Cui takes the line Nine in the Fifth as its main line and the line Nine in the Fourth as the next, because the hexagram contains only two yang lines in high positions, which serve as the object to which many yin lines gather and rely upon.

《升》以六五為主，《彖傳》曰“柔以時升”，六五升之最尊者也。然升者必自下起，其卦以地中生木為象，則初六者巽體之主，乃木之根也，故初六亦為成卦之主。《困》以九二、九五為主，蓋卦以剛掩為義，謂二五以剛中之德，而皆掩於陰也，故兩爻皆成卦之主，又皆主卦之主。

The hexagram "Ascending" takes the line six in the fifth position as its main line. The Commentary on the Judgment says, "Softness rises in accordance with the right time." The soft lines rise in harmony with the right moment, and the line six in the fifth position is precisely the line that ascends to the most exalted position. However, ascending always begins from the bottom. This hexagram takes the image of trees growing out of the earth. The line six at the beginning is the main line of the trigram Xun, which represents the roots of the tree, so the line six at the beginning is also a main line of the hexagram. The hexagram "Obstruction" takes the lines nine in the second and nine in the fifth as its main lines, because this hexagram takes the meaning of strong lines being concealed. It speaks of the second line and the fifth line, which although possess the virtue of being strong and central, are obscured by yin lines. Therefore, these two lines are both main lines of the hexagram and main lines of the main hexagram.

《井》以九五為主，蓋井以水為功，而九五坎體之主也；井以養民為義，而九五養民之君也。《革》以九五為主，蓋居尊位，則有改革之權；剛中正，則能盡改革之善，故其辭曰“大人虎變”。《鼎》以六五、上九為主，蓋鼎以養賢為義，而六五尊尚上九之賢，其象如鼎之鉉耳之相得也。

The hexagram Well takes the line nine in the fifth as its main line, because a well's function is to bring up water, and the line nine in the fifth is the main line of the trigram Kan (Water); a well also has the meaning of nourishing the people, and the line nine in the fifth represents the ruler who nurtures the people. The hexagram Revolution takes the line nine in the fifth as its main line, because being in a position of honor holds the authority to initiate change, and being strong, upright, and just can carry out change to perfection. Therefore, its line statement says, "The great man changes like a tiger shedding its skin," indicating that the great man's renewal is as remarkable as a tiger's shedding of its old skin. The hexagram Cauldron takes the lines six in the fifth and nine at the top as its main lines, because the cauldron signifies the nourishment of the virtuous, and line six in the fifth honors line nine at the top, the virtuous person, just as the handles of the cauldron and the bar that lifts it work together.

《震》以二陽為主，然震陽動於下者也，故四不為主，而初為主。《艮》亦為二陽為主，然艮陽止於上者也，故三不為主，而上為主。《漸》以女歸為義，而諸爻唯六二應五，合乎女歸之象，則六二卦主也。然漸又以進為義，而九五進居高位，有剛中之德，則九五亦卦之主也。

The Zhen hexagram has two yang lines as its main lines, but since Zhen's nature is the movement of yang energy from below, the line nine in the fourth position is not considered the main line, while the line nine at the beginning is the main line. The Gen hexagram similarly has two yang lines as its main lines, but since Gen's nature is the stopping of yang energy above, the line nine in the third position is not considered the main line, while the line nine at the top is the main line. The Jian hexagram takes its meaning from a woman getting married; among its lines, only line six in the second position corresponds with line nine in the fifth, which fits the image of a woman getting married, so line six in the second is the main line. However, Jian also takes its meaning from gradual progress, and line nine in the fifth position advances gradually to a high position, possessing the virtue of being strong and upright in the center, so line nine in the fifth is also considered the main line of this hexagram.

《歸妹》以女之自歸為義，其德不尊，故《彖傳》曰“‘無攸利’，柔乘剛也”。是六三，上六成卦之主也。然六五居尊，下交，則反變不尊而為尊，化凶而為吉。是六五又主卦之主也。《豐》以六五為主，蓋其彖辭曰“王假之，勿憂，宜日中”，六五之位則王之位也，柔而居中，則日中之德也。

The hexagram "Gui Mei" derives its meaning from a woman marrying on her own, which lacks proper decorum. Therefore, the Commentary on the Judgment says, "There is no benefit," because the yao of yin is overpowering the yao of yang. In this context, the lines six in the third and six at the top are the main elements of the hexagram. However, the line six in the fifth, although occupying a high position, is willing to connect with the lower lines, transforming disrespect into respect and danger into good fortune. Thus, the line six in the fifth is also the main line of the hexagram. The hexagram "Feng" takes the line six in the fifth as its main line because its hexagram statement says, "The king comes to it, there is no worry, it is appropriate for the sun at noon." The king personally comes, there is no need to worry, it is appropriate for the sun at its zenith. The position of the line six in the fifth corresponds to the position of the king, being flexible and centered, which is exactly the virtue of the sun at midday.

《旅》亦以六五為主，故《彖傳》曰“柔得中乎外”。又曰“止而麗乎明”。五居外體，旅於外 《巽》雖主於二陰，然陰卦以陰為主者，唯離為然，以其居中故也。巽之二陰，則為成卦之主，而不得為主卦之主。主卦之主者，九五也。申命行事，非居尊位者不可。故《彖傳》曰“剛巽乎中正而志行”，指五也。

The hexagram of Travel also takes the line six five as its main line, so the Commentary on the Judgment says, "the flexible line occupies the central position in the outer trigram," meaning the flexible line is in the central position of the outer trigram. It also says, "resting and attached to brightness," meaning being still and attached to brightness. The line six five is located in the outer trigram, which precisely reflects the image of being away from home. The original text has a missing passage. It then says: although the hexagram of Wind has two yin lines as its main lines, the only hexagram that truly has yin lines as its main lines is the hexagram of Fire, because the yin line is in the central position. The two yin lines of the hexagram of Wind can only be considered as the main lines of the hexagram, not the main line of the hexagram itself. The main line of the hexagram is nine five. Issuing decrees and carrying out governance is something that cannot be done by someone not in a position of honor, so the Commentary on the Judgment says, "the strong line is flexible in the central and correct position, and the will is carried out," meaning the strong line acts humbly according to the principles of central and correct position, thus achieving its purpose, which refers precisely to nine five.

《兌》之二陰亦為成卦之主，而不得為主卦之主。主卦之主，則二五也。故《彖傳》曰“剛中而柔外，說以‘利貞’”。《渙》以九五為主，蓋收拾天下之散，非居尊不能也。然九二居內以固其本，六四承五以成其功，亦卦義之所重，故《彖傳》曰“剛來而不窮，柔得位乎外而上同”。

The two yin lines of the 兑 hexagram are merely the main lines that form the hexagram, but they cannot be the main line of the hexagram; its main line is nine two and nine five. Therefore, the Commentary on the Judgment says, "Yang is in the center and yin is outside, joy leads to benefit and uprightness." A yang line is in the center while a yin line is outside, resulting in joy and a favorable situation for uprightness. The hexagram 涣 takes nine five as its main line because it needs to gather the scattered elements of the world, and without occupying a high position, this task cannot be accomplished. However, nine two remains within the inner trigram to stabilize the foundation, and six four ascends to support nine five to achieve success, which are also significant aspects of this hexagram. Therefore, the Commentary on the Judgment says, "Yang comes but does not reach exhaustion, yin occupies a proper position outside and unites with the upper position." A yang line comes to reside in the inner trigram without reaching a state of exhaustion, while a yin line occupies a proper position in the outer trigram and unites with the upper position.

《節》亦以九五為主，蓋立制度以節天下，亦唯居尊有德者能之。故《彖傳》曰“當位以節，中正以通”。《中孚》之成卦以中虛，則六三、六四，成卦之主也。然孚之取義以中實，則九二、九五，主卦之主也。至於孚乃化邦，乃居尊者之事，故卦之主在五。《小過》以二五為主，以其柔而得中，當過之時而不過也。

The hexagram "Jie" (Restraint) also takes nine five as its main line, because establishing regulations to restrain the world can only be done by someone who holds a high position and possesses virtue. Therefore, the Commentary on the Judgment says, "Being in the right position to practice restraint, being upright and correct to achieve communication." By occupying the correct position to implement restraint, uprightness and correctness lead to smoothness. The hexagram "Zhongfu" (Sincerity) is formed through the middle being empty, so lines six three and six four are the main lines; but the character "fu" (sincerity) derives its meaning from inner fullness, so nine two and nine five are the main lines of the hexagram. As for using sincerity to influence the states, that is the responsibility of those in high positions, so the main line of the entire hexagram still remains at nine five. The hexagram "Xiao Guo" (Minor Excess) takes lines six two and six five as its main lines, because they are gentle and upright, and although they are in the situation of "excess," they do not go to extremes.

《既濟》以六二為主，蓋既濟則初吉而終亂，六二居內體，正初言之時也。故《彖傳》曰“初吉柔得中也”。《未濟》以六五為主，蓋未濟則始亂而終治，六五層外體，正開治之時也。故《彖傳》曰“未濟‘亨’，柔得中也”。

The hexagram Ji Ji uses line six in the second (six two) as its main line, because once a matter has been successfully crossed, it begins with good fortune but ends in disorder. Line six in the second is located in the inner trigram, corresponding to the initial stage of good fortune ("initial statement" should be "initial good fortune"), so the Commentary on the Judgment says, "initial good fortune, because the flexible line is in the center." The hexagram Wei Ji uses line six in the fifth (six five) as its main line, because when a matter has not yet been successfully crossed, it starts in confusion but ends in order. Line six in the fifth is located in the outer trigram ("layer outside the trigram" should be "residing in the outer trigram"), corresponding to the stage of initiating a well-ordered world, so the Commentary on the Judgment says, "Wei Ji 'is smooth,' because the flexible line is in the center." The ability to be smooth despite not yet being completed is due to the flexible line being in the center.

以上之義，皆可以據《彖傳》、爻辭而推得之。大抵《易》者，成大業之書。而成大業者，必歸之有德有位之人。故五之為卦主者獨多。中間亦有因時義不取五為王位者，不過數卦而已。

All these principles can be deduced from the Commentary on the Judgment and the statements of each line. Generally speaking, The Zhou Changes is a book about achieving great undertakings, and those who can achieve great undertakings must be those who have both virtue and position, so it is especially common for the fifth line to serve as the main line of the hexagram. There are also cases where a hexagram's particular timing and meaning make it not appropriate to take the fifth line as the position of the ruler; these are only a few hexagrams.

自五而外，諸爻之辭，有曰王者，皆非以其爻當王也，乃對五位而為言耳。如《隨》之上曰“王用亨于西山”，則因其繫於五也。《益》之二日“王用亨於帝”，則因其應於五也。《升》之四曰“王用亨于岐山”，則因其承於五也。皆其德與時稱，故王者簡而用之，以答乎神明之心也。

In addition to the fifth line, the line statements of the other lines also contain the character "Wang" (king). However, in these cases, the line is not being regarded as a king, but rather in relation to the fifth position. For example, in the hexagram "Following," the sixth line at the top says, "The king offers sacrifices at the western mountain," meaning the king holds a sacrifice at the western mountain, because this line corresponds to the fifth line. In the hexagram "Increase," the second line says, "The king offers sacrifices to the heavenly sovereign," meaning the king uses it to sacrifice to the heavenly sovereign, because the second line corresponds to the fifth line ("er ri" should be "er yue"). In the hexagram "Ascent," the fourth line says, "The king offers sacrifices at the Qishan mountain," meaning the king holds a sacrifice at Qishan mountain, because this line is supported by the fifth line. These lines are all in harmony with virtue and the situation, so the king selects them for use, thereby responding to the will of the divine.

又上爻有蒙五爻而終其義者，如《師》之上曰“大君有命”，則因五之出師定亂，而至此則奏成功也。《離》之上曰“王用出征”，則因五之憂勤圖治，而至此則除亂本也。皆蒙五爻之義，而語其成效如此。《易》中五上兩爻，此類最多，亦非以其爻當王也。

In addition, there are examples where the upper line follows the meaning of the fifth line and explains its ultimate outcome. For example, in the hexagram "Military Campaign," the upper sixth line says, "The great sovereign issues a decree," as the Son of Heaven issues an edict, because the ninth at the fifth line leads the army to pacify disorder, and only at the upper sixth line does the success get reported. In the hexagram "Fire," the upper ninth line says, "The king uses military campaign," as the king thus leads an expedition, because the ninth at the fifth line toils diligently to achieve good governance, and only at the upper ninth line does the root of disorder get eliminated. These are all cases where the meaning of the fifth line is followed and its results are explained. In the Zhou Changes, the fifth line and the upper line have the most such instances, and they are similarly not treating that line as the king.