Zheng Yi Xin Fa (正易心法)

陳希夷傳：陳摶，字圖南，號“扶搖子”，毫州真源人。初生之時不能言，至四五歲戲渦水，水濱有一青衣老嫗引置懷中而乳之，其後即能言，敏悟過人。及長，經史一覽無遺。先生曰：“所學只足記姓名而已，吾將之遊泰山，與安期、黃石輩論出世之法，安豈能與世脂韋汩沒，出入生死、輪迴人間哉。”乃盡散其家業，惟攜一石鐺而去。

Chen Xiyi's biography: Chen Tuan, whose courtesy name was Tunan, styled himself "Fuyaozi." He was from the Zhenyuan County of Baozhou (the text says "Haolzhou," which is likely a mistake for "Baozhou"). When he was born, he did not speak. At the age of four or five, he was playing by the Wosi River when an old woman in green clothes came to the riverbank, picked him up, and fed him milk. From then on, he began to speak and showed extraordinary intelligence. When he grew up, he could memorize books and historical texts after reading them once, without any omissions. He himself said, "These books I have read are only enough to remember a few names. I want to travel to Mount Tai and discuss the way of transcendence with sages like Anqisheng and the Duke of Yellow Stone — Anqisheng was a legendary immortal of the Qin and Han dynasties said to have lived on the sea, and the Duke of Yellow Stone was a hermit who gave the military treatise to Zhang Liang on the Bridge of the Yellow Earth — how could I follow the world's hypocrisy and compromise, and be buried in the cycle of birth and death?" So he gave away all his family property and left with only a stone pot.

梁唐士大夫挹其清風，得識其面，如睹景星慶雲，然先生皆莫與交。明宗親為手詔召之。先生至，長揖而不拜。明宗待之愈謹，以宮女三人賜先生。先生賦詩，賦曰：“云為肌體玉為腮，多謝唐王送得來。處士不興巫峽夢，空煩雲雨下陽臺。”遂遁去。隱武當山石巖，服氣辟穀，凡二十餘年。復移居華山，時年已七十歲矣。常閉門臥數月不起。

After the Later Liang and Later Tang dynasties, scholars and officials admired his noble and refined character, and to meet him was considered as rare as seeing a bright star or a festive cloud. However, Chen Tuan refused to associate closely with anyone. The emperor of the Later Tang personally issued an imperial decree summoning him to the court. When he arrived at the palace hall, he only bowed respectfully without kneeling. The emperor became even more respectful towards him and granted him three palace ladies. Chen Tuan composed a poem to thank him: "Clouds form my body and jade my cheeks, greatly thanked, King Tang, for sending them here. A recluse does not entertain the dream of Chu King meeting the goddess of Mount Wu, so the clouds and rains in vain descend to the Yangtai terrace." This meant that as a mountain hermit, he had no desire for the legendary encounter between the Chu King and the goddess of Mount Wu, and thus the palace ladies were in vain. After finishing the poem, he quietly left. He lived in a stone cave on Mount Wudang, practicing breath control and eating no grain for over twenty years. Later, he moved to Mount Hua, by which time he was already seventy years old. He often remained closed in his room, lying down for several months without getting up.

周世宗顯德中，有樵于山麓見遺骸生塵，迫而視之，乃先生也。良久起曰：“睡酣奚為擾我。”後世宗召見，賜號“白雲先生”。一曰乘驢遊華陰，聞宋太祖登極，拍掌大笑，曰：“天下自此定矣！”太祖召不至，再詔，辭曰：“九重仙詔，休教丹鳳銜來；一片野心，已被白雲留住。”太宗初年，始赴召，惟求一靜室，乃賜居於建隆觀為戶，熟睡月餘方起。辭出，賜號“希夷先生”。

In the Xiande period of the Later Zhou dynasty, a man who cut firewood saw a corpse covered in dust at the foot of a mountain. He approached and looked closely, and found it was Chen Tuan. After a while, he sat up by himself and said, "I was sleeping soundly, why do you disturb me?" Later, the emperor summoned him and gave him the title "White Cloud Master." One day, he was riding a donkey on the Huayin path when he heard that Zhao Kuangyin had become emperor. He laughed aloud and said, "The world is now at peace!" The emperor summoned him, but he refused to come; when summoned again, he declined, saying, "The imperial edict need not be brought by a messenger; my heart for the mountains and forests is already held by white clouds." When the early years of the Song Taizong dynasty came, he finally responded to the summons. He only asked for a quiet room, so he was given a residence at the Jianlong Temple. He closed the door and slept for over a month before he emerged. When he left the capital, Taizong gave him the title "Xi Yi Master."

一曰，遣門人鑿石，處於張超谷。既成，先生往造而曰：“吾其死於此乎？”遂以左手支頤而終。數曰容色不變，肢體尚溫，有五色雲封谷口，彌月不散。年一百一十八歲。初兵紛亂太祖之時，挑太祖太宗於籃以避亂。先生遇之即吟曰：“莫道當今無天子，卻將天子上擔挑。”又遇太祖太宗與趙普，遊長安市，入酒肆晉坐，太祖太宗左右。先生曰：“汝紫微垣一小星爾，軋處上次，可乎？”

One day he sent his disciples to carve a stone chamber in Zhang Chao Valley. After it was completed, he himself went to inspect it and said, "I guess I will die here." Then he sat down with his left hand supporting his cheek and attained parinirvana. For several days after, his face remained unchanged and his limbs were still warm. The entrance of the valley was covered by a cloud of five colors that did not disperse for a whole month. He lived to be 118 years old. In the early days of the Five Dynasties, when there was war and famine, and before Taizu had risen to prominence, someone carried Taizu and Taizong, his brothers, on a pole basket to avoid danger. When Chen Tuan met them, he recited, "Do not say there is no emperor in the present age, for the emperor is being carried on a pole basket." Once again, when he met Taizu, Taizong, and Zhao Pu together walking along the streets of Chang'an, entering a tavern, Zhao Pu sat down beside Taizu and Taizong, with Taizu and Taizong sitting on either side. Chen Tuan said to Zhao Pu, "You are merely a small star in the Purple Micro垣, yet you insist on sitting in the upper position. Is that acceptable?" The Purple Micro垣 is the celestial region where the throne of the emperor is located. His words meant that Zhao Pu was merely a minister and should not sit on equal terms with the true emperor.

种放初從先生，先生曰：“汝當逢明主，馳名海內，但惜天地間無完名。子名將起，必有物敗之，可戒也。”放晚年競喪清節，皆如其言。有郭沆者，少居華陰，嘗宿觀下，中夜先生呼令速歸，且與之俱往，一二里許，有人號呼報其母卒。先生遺以藥，使急去可救。既至，灌其藥，遂蘇。華陰令王睦謂先生曰：“先生居溪巖，寢於何室？”先生且笑吟曰：“華山高處是吾宮，出即凌空跨曉風。臺榭不將金鎖閉，來時自有白雲封。”

Zong Fang once followed Chen Tuan to study the Way. Chen Tuan told him, "You will eventually meet a wise ruler, and your reputation will spread throughout the world. Unfortunately, there is no perfect reputation in the world. Once your reputation rises, something will surely damage it. Be cautious." In his old age, Zong Fang indeed lost his purity as a reclusive hermit, which exactly fulfilled Chen Tuan's words. There was a man named Guo Hang who lived in Huayin when he was young. He once stayed overnight in a Taoist temple. At midnight, Chen Tuan told him to hurry home and accompanied him on the way. After walking one or two miles, someone came running crying to report that his mother had died. Chen Tuan gave him a package of medicine and told him to go back quickly, and he could still save her. When he returned home and gave her the medicine, his mother indeed regained consciousness. The county magistrate of Huayin, Wang Mu, asked Chen Tuan, "You live in mountain valleys and gorges. Where exactly do you sleep?" Chen Tuan smiled and recited, "The high peak of Huashan is my palace, stepping out I ride the morning wind through the sky. The pavilions do not need golden locks to close, when I come, there is always white clouds to seal it." He meant that the summit of Huashan was his palace, and the gate did not need a golden lock, for white clouds would naturally close it for him.

一曰，有一客過訪先生，適值其睡，見旁有一異人，聽其息聲，以黑毫記之莫辨。客怪而問之，其人曰：“此先生華胥調混沌也。”先生嘗遇山女，山女贈之詩，詩曰：“藥而不滿笥，又更上危巔，回指歸去路，將相入翠煙。”太宗聞先生善相人，遣詣南山，見真宗及還。問其故。曰：“廝役皆將相也，何必見王乎？”於是建儲之議遂定。先生以易數授穆伯長，穆授李挺之，李授邵康節。以象數學授种放，放授盧江、許堅，堅授范諤。

One day, a guest visited Chen Tuan and happened to find him asleep. He saw a strange person by his side listening to his breathing, using a black brush to record, but the symbols written were unrecognizable. The guest found it strange and asked about it. The person replied, "This is the master regulating the primordial qi in the Huaxu dream." Chen Tuan once met a woman in the mountains who gave him a poem: "The herbs are not yet full in the medicine box, and he climbs even higher to the peak. Turning back to point the way home, he vanishes into green mist." The herbs he gathered were not yet fully stored, and he was going to a higher mountain peak; turning back to indicate the path home, he disappeared into the green mist. Emperor Taizong heard that Chen Tuan was good at reading faces, so he sent him to the southern mountains to meet Emperor Zhenzong. After seeing him, Chen Tuan returned. Emperor Taizong asked him the reason, and he said, "The attendants are already of the appearance of generals and ministers; why go see the king himself?" Thus, the discussion about establishing the heir was settled. Chen Tuan passed on the Yi numbers to Mu Boyang (Mu Xiu), who passed them on to Li Tingzhi (Li Zhicai), who passed them on to Shao Kangjie (Shao Yong). He also passed on the study of images and numbers to Zhong Fang, who passed it on to Xu Jian of Lujiang, who passed it on to Fan E (Fan Echang).

羲皇《易》道，包括萬象。須知落處，方可實用。一章

The doctrine of the Book of Changes, created by Fuxi, encompasses all phenomena in the universe. Those who study the Book of Changes must first clearly understand what specific realities the hexagrams refer to and what particular things in the universe they correspond to, only then can they truly apply them. This chapter opposes the method of merely memorizing sentences from the commentaries without being able to explain what the hexagrams refer to; such a study of the Book of Changes is merely academic knowledge on paper. (Chapter One)

落處，謂知卦畫實義所在，不盲誦古人語也。如震得乾初爻，故雷自天下而發；坎得中爻，故月自天之中而運；艮得上爻，故山自天上而墜也，巽、離、兌得坤三爻亦然，又六爻相應，如一陽生於子月，應在卯月；二陽丑，應在三月；三陽寅，應在四月是也。人事亦然。《易》道見於天地萬物曰用之間，能以此消息，皆得實用，方知羲皇畫卦，不作紙上功夫也。

The concept of "falling place" refers to understanding where each hexagram actually corresponds to real events, rather than blindly memorizing what ancient people said. For example, the Zhen hexagram has one yang line at the bottom and two yin lines above. This yang line comes from the first line of the Qian hexagram, so thunder originates from the lowest part of heaven. The Kan hexagram has its yang line in the middle, which comes from the second line of the Qian hexagram, so the moon moves through the center of heaven. The Gen hexagram has its yang line at the top, which comes from the top line of the Qian hexagram, so mountains fall from heaven. The Xun, Li, and Dui hexagrams each receive one yin line from the Kun hexagram in their respective lower, middle, and upper positions, and the reasoning is the same. Now looking at the mutual relations between the six lines: the first yang line begins in the month of Zi (November, hexagram Fu), and it will have a response in the month of Mao (February); the second yang line begins in the month of Chou (December, hexagram Lin), and it should respond in the month of Yin (March); the third yang line begins in the month of Yin (January, hexagram Tai), and it should respond in the month of Mao (April). The rise and decline of human affairs also follow this rhythm. The Way of the Book of Changes is evident in the daily use of heaven and earth and all things. If one can observe the waxing and waning, the fullness and emptiness according to this pattern, everything will be grounded in reality. Only then can one understand that Fuxi's hexagrams were not just an exercise on paper.

六畫之設，非是曲意。陰陽運動，血氣流行。二章

The arrangement of the six lines in a single trigram was not arbitrarily created by the sage according to personal intent. It corresponds to the ebb and flow of yin and yang energies in the universe, as well as the circulation of vital energy in the human body. It is a depiction based on actual principles. This chapter opposes viewing the trigram as a conventional symbol, and instead advocates that the trigram itself is a representation of the movement of qi. (Chapter Two)

陰陽運動，若一陽為復，至六陽為乾，一陰為姤，至六陰為坤是也，血氣流行，若一六為腎，二為肺，三為脾，四為肝，五為心，始生屯。屯而為蒙，養蒙為需之類是也。卦畫凡以此順此理而已。

The concept of "yin and yang movement" refers to the process in which a single yang line emerging from the bottom forms the卦 of Fu (Recovery), and when six lines are all yang, it becomes the卦 of Qian (Heaven). Similarly, a single yin line emerging forms the卦 of Gou (Meeting), and when all six lines are yin, it becomes the卦 of Kun (Earth). This is the way the twelve messages of the cycle are expressed through the lines of the hexagrams. The term "blood and qi flowing" refers to the matching of the numbers from the River Chart with the internal organs of the human body: one and six belong to water and correspond to the kidney, two belongs to fire, three to wood, four to metal, and five to earth, which are matched respectively with the lung, spleen, liver, and heart. Although the organs listed in the original text differ slightly from the commonly mentioned ones—such as the heart being associated with fire at the age of twenty-seven, the liver with wood at thirty-eight, the lung with metal at thirty-nine, and the spleen with earth at fifty—it is likely due to transmission errors. This vital energy begins with the hexagram Zun (Obstruction), which represents the beginning of all things; since the beginning is obscure, it is followed by Meng (Obstruction), and since obscurity requires nourishment, it is followed by Xu (Need). This sequence continues in this manner. The hexagrams merely depict this real principle in a symbolic way.

卦象視人，本無文字，使人消息，吉凶嘿會。三章

Fuxi presented the trigrams to people without any single word of explanation. He wanted people to contemplate the rise and fall of yin and yang within the trigrams themselves, so that good fortune and misfortune could be naturally understood in silence. This chapter establishes the principle of "teaching without words": the trigrams themselves are a complete expression, while written characters are later additions, an unavoidable auxiliary. (Chapter Three)

羲皇始畫八卦，重為64，不立文字，使天下之人嘿觀其象而已。能如象焉，則吉凶應；違其象，則吉凶反。此羲皇氏作不言之教也。鄭康成略知此說。

Fuxi first drew the Eight Trigrams, then combined them in pairs to form the sixty-four Hexagrams, never adding any characters to them, only letting people across the land silently observe these images. If human actions align with the trends indicated by the Hexagrams, good and bad fortune will correspond accordingly; if they contradict the Hexagrams, good and bad fortune will reverse. This is the 'silent teaching' established by Fuxi. Zheng Xuan of the Eastern Han dynasty (with the courtesy name Kangcheng) had some understanding of this idea.

《易》道不傳，乃有周、孔。周、孔孤行，《易》道復晦。四章

After the loss of the divination diagrams, Zhou Wen Wang and the Duke of Zhou provided the line statements, and Confucius added the Ten Wings to remedy the situation. However, later generations took only the writings of Zhou and Confucius and made them popular, reading only the words and ignoring the diagrams. As a result, the true way of the Book of Changes was once again obscured. The focus of this chapter is not on Zhou and Confucius themselves, but on the method of interpreting the text instead of the diagrams. Originally, the words were a means to address shortcomings, but when they were regarded as the whole of the Book of Changes, they became a new form of obstruction. (Chapter Four)

上古卦畫明，《易》道行。後世卦畫不明，《易》道不傳。聖人於是不得已而有辭。學者淺識，一著其辭，便謂《易》止於是，而周、孔遂自孤行。更不知有卦畫微旨，只作八字說。此謂之買櫝還珠，由漢以來皆然，《易》道胡為而不晦也？

In ancient times, everyone could understand the trigrams, and the principles of the Book of Changes were naturally known. But later, the trigrams became hard to understand, and the principles of the Book of Changes were lost. The sages had no choice but to attach words to the trigrams and lines. However, scholars had shallow insight, and once they encountered these words, they thought the entire content of the Book of Changes was contained within them. Thus, the commentaries by Zhou and Kong became the only ones in circulation, and people no longer knew there were profound meanings within the trigrams. They treated the eight trigrams merely as the eight characters "strong, compliant, active, entering, sinking, attached, stopping, and joyful." This is like buying the box but returning the pearl. Since the Han dynasty, this has always been the case; how could the principles of the Book of Changes not become obscure?

64卦，無窮妙義，盡在畫中，合為自然。五章

The profound and intricate meanings of the sixty-four hexagrams are entirely contained within the hexagram figures themselves. The sequence in which the hexagrams are arranged follows the natural order, not the arbitrary arrangement of any individual. This chapter aims to explain that one does not need to seek meaning outside the hexagram figures; the hexagram figures themselves constitute a complete system of meaning. (Chapter Five)

無窮妙義，若蒙必取次於艮，師必取次於坤，是大有旨意也。不止於貞丈人吉，童蒙求我之義。合為自然，謂次艮、次坤，非是私意，乃陰陽運動，血氣流行，其所施為，皆自然之理也。

The infinite subtleties involved, such as the necessity for the Hexagram of Enlightenment to have the Earthly Branch of Mountain (Geng) as its upper trigram, and the Hexagram of the Army to have the Earthly Branch of Earth (Ji) as its upper trigram, are of great significance. The lower trigram of Enlightenment is Water (Kan, representing danger), and the upper trigram is Mountain (Geng, representing stillness): danger above stillness, thus symbolizing the image of a child awaiting instruction. The lower trigram of the Army is also Water (Kan, representing danger), while the upper trigram is Earth (Ji, representing multitude): danger above multitude, thus symbolizing the image of gathering an army. This meaning cannot be fully expressed by the Hexagram Statements of the Army, "Zhen, Zhangren Ji" and of Enlightenment, "Fei Wo Qiu Tong Meng, Tong Meng Qiu Wo." The phrase "harmony with nature" means that Enlightenment follows Mountain and the Army follows Earth, not due to the personal intention of the one arranging the sequence of hexagrams, but rather because of the natural movement of yin and yang, and the circulation of vital energy. All that arises from this is naturally formed.

消息卦畫，無止於辭。辭外見意，方審《易》道。六章

Observing the waxing and waning of yin and yang in the trigrams cannot stop at the line statements. One must see the meaning inherent in the trigrams themselves beyond the textual expressions, in order to truly understand the Way of the Book of Changes. This chapter opposes the notion that "the statements exhaust the meaning of the trigrams": the textual expressions only indicate the general auspicious or inauspicious nature, while the content contained within the trigrams is far more extensive. (Chapter Six)

繫辭，特繫以吉凶大略之辭而已，非謂六畫之義盡於是也。如大有繫以元亨，大壯繫以利貞。此數字，果足以盡二卦之義乎？要須辭外見意可也。辭外之意。如乾九二“見龍在田”上九“亢龍有悔”闢師之上不動如地，內趨變如水，無窮好意，如此類不可概舉，皆是辭之所不能該也。

The annotations attached to the hexagram lines merely indicate the general fortune or misfortune, but they do not encompass the full meaning of the six lines of the hexagram. For example, the hexagram Dà Yǒu (Great Possession) is only annotated with the two characters "yuan heng" (originally prosperous), and the hexagram Dà Zhuàng (Great Strength) is only annotated with "li zhen" (favorable to uprightness). These few characters, can they really exhaust the meaning of these two hexagrams? Therefore, one must understand the meaning beyond the text. What is meant by meaning beyond the text? For example, in the hexagram Qian (Heaven), the second line's statement "the dragon appears in the field" and the top line's statement "the dragon in exaltation brings regret" both refer to the same dragon in different positions of the lines. Another example is the hexagram Shī (The Army), where its upper trigram is Kun (Earth), which represents the earth, being stable and unmoving, and its lower trigram is Kan (Water), which represents water, being active and changing. The upper part is unmoving while the lower part is changing, which symbolizes the general stationed in command and the soldiers moving about. There are countless such profound meanings, which cannot be fully expressed by the text alone.

天地萬物，理有未明。觀於卦脈，理則昭然。七章

In the vastness of heaven and earth and all things, there are always some principles that people have yet to fully understand. By observing the flow of qi in the trigrams, these principles become clearly evident. This chapter treats the trigrams as an instrument for observing heaven and earth, advocating the use of the trigrams to explain nature, rather than using old interpretations to explain the trigrams. (Chapter Seven)

卦脈，為運動流行自然之理也。卦脈審，則天地萬物之理得矣。如觀坎畫，則知月為地之氣；觀離畫，則知雨從地出。觀疊交，則知曰為天之氣；觀艮畫，則知山自天來；觀兌畫，則知雨從地出。關疊交，則知閏餘之數；觀交體，則知造化之原。凡此卦畫，皆所以寫天地萬物之理於目前，亦若渾儀之器也。

The concept of "guamai" refers to the natural principles of the movement and flow of qi. Once the guamai is understood, the principles of heaven and earth and all things under heaven are grasped. For example, looking at the image of the Kan hexagram, which consists of two yin lines enclosing one yang line, indicating that the middle line of Qian (Heaven) is embedded within the body of Kun (Earth), one understands that the moon is formed by the rising earth qi. Looking at the image of the Li hexagram, which consists of two yang lines enclosing one yin line, indicating that the middle line of Kun (Earth) is embedded within the body of Qian (Heaven), one understands that the sun is formed by the descending heavenly qi. Looking at the image of the Gen hexagram, with one yang line resting upon two yin lines, one understands that mountains fall from the heavens. Looking at the image of the Dui hexagram, with one yin line floating above two yang lines, one understands that rain originates from the earth's qi. By observing the overlapping of the middle lines in the heavy hexagram, one understands the origin of the leap year calculation. By observing the interwoven structure of the two components, one understands the fundamental origin of creation. (This passage originally had errors, with "observe the Li hexagram" mistakenly repeated with "then know rain comes from the earth," and "stacked intersection" should be "stacked lines," and "gate" should be "observe," now corrected according to the context.) All these hexagram images write the principles of heaven and earth and all things before human eyes, just like a huatian instrument, a device that can reveal the celestial phenomena.

經卦重卦，或離或合。縱橫施設，理無不在。八章

The trigrams composed of three lines and the hexagrams composed of six lines can be examined separately or together. No matter how they are arranged or transformed, there is always a rationale behind them. This chapter explains that the卦 images are not fixed symbols with a single interpretation; they can be analyzed from various perspectives. This flexibility is precisely what makes the Way of the Book of Changes vast and profound. (Chapter Eight. The text above this sentence contains some web formatting errors, which are not part of the original text and have been removed.)

縱橫，謂若為諸圖，或有二氣老少之漸，或者三代祖孫之別，或有對待之理，或者有真假之義，或有胎甲之象，或者錯綜之占。唯其施設，皆具妙理，無所往而不可。此所謂包括萬象，而《易》道所以大也。

The term "zongheng" refers to arranging the hexagrams into various diagrams. Some diagrams show the gradual progression of yin and yang from young yang and young yin to old yang and old yin. Others illustrate the generational relationship between Heaven and Earth as ancestors and the six sons as descendants. Some diagrams display the mutual dependence between two hexagrams, while others distinguish between true essence and false combination. Some show the initial forms of all things in their embryonic state, and others are used for divination involving opposite hexagrams and inverted hexagrams. As long as one arranges and deduces in this way, each method has its own profound reasoning, with no dead ends. This is what was previously mentioned as "including all things," which is precisely why the Way of the Book of Changes is so vast and comprehensive.

乾坤錯雜，乃生六子。六子則是，乾坤破體。九章

The two pure trigrams, Qian (Heaven) and Kun (Earth), intermingle to produce the six subsidiary trigrams: Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake). These six trigrams are simply the forms that result when the pure trigrams of pure yang and pure yin are broken down. This chapter aims to show directly from the trigram diagrams how the six subsidiary trigrams originate: they do not have a separate origin, but are the results of each pure trigram having one line added by the other. (Chapter Nine)

乾三畫奇，純陽也，一陰雜於下，是為巽，雜於中，是為離。雜於上，是為兌。巽、離兌皆破乾之純陽也，坤畫偶，純陰也。一陽雜於下，是為震。雜於中，是為坎。雜於上，是為艮。震、坎、艮、皆破坤之純體也。若更以人身求之，理自昭然。

The trigram Qian consists of three odd lines and represents pure yang. If one even line is introduced into the lowest line, it becomes Xun; if introduced into the middle line, it becomes Li; and if introduced into the top line, it becomes Dui. The trigrams Xun, Li, and Dui all break the pure yang of Qian. The trigram Kun consists of three even lines and represents pure yin. If one odd line is introduced into the lowest line, it becomes Zhen; if introduced into the middle line, it becomes Kan; and if introduced into the top line, it becomes Gen. The trigrams Zhen, Kan, and Gen all break the pure yin of Kun. If we compare this to the human body, the head corresponds to Qian, the abdomen to Kun, and the ears, eyes, mouth, nose, hands, and feet correspond to the six sons. This principle becomes clear at once.

粵乾輿坤，即是陰陽。圓融合粹，平和之中。十章

When speaking of Qian and Kun, they represent yin and yang themselves. These two trigrams symbolize a complete and harmonious energy, pure and undivided, existing in the most peaceful state. This chapter positions Qian and Kun as the pure forms of yin and yang, setting the stage for the next chapter, which will discuss the six subordinate trigrams as manifestations of yin and yang in a more differentiated state. (Chapter Ten)

凡陰陽之氣，純而不駁，是為乾坤。《老子》曰：“天得一以清，地得一以寧。”正謂此也。因知能盡乾之道，是為聖人；能盡坤之道，是為賢人。

All instances of yin and yang energy that are pure and unadulterated are referred to as Qian and Kun. The Tao Te Ching, Chapter 39, says: "Heaven attains oneness and thus becomes clear; Earth attains oneness and thus becomes tranquil." Heaven remains clear because it holds onto the pure energy, and Earth remains tranquil because it holds onto the pure energy. This is exactly what is being discussed. From this we can understand that those who fully embody the principle of Qian, which is strong and vigorous, are sages; those who fully embody the principle of Kun, which is gentle and yielding, are virtuous persons.

至於六子，即是陰陽。偏陂反側，不平之名。十一章

As for the six subordinate trigrams, Zhen, Xun, Kan, Li, Gen, and Dui, they are also manifestations of yin and yang, but they are named so when the energies are skewed and unbalanced. This chapter continues from the previous one: Qian and Kun represent the balanced state of yin and yang, while the six subordinate trigrams represent the unbalanced state. This can be clearly seen from their trigram forms. (Chapter Eleven)

乾健坤順，陰陽之純氣也。一失健順，則不平之氣作。而六子生，觀畫象可知。《莊子》曰：“陰陽錯行，天地大駭，有雷有庭，水中有火，乃焚乃塊。”正謂此耳。由是六子非聖賢比，特眾人興萬物而已。然由破體煉之，純體乃成。

Qian represents strength and vigor, Kun represents gentleness and compliance, these are the pure energies of yin and yang. Once these qualities of strength and compliance are lost, imbalance arises, and the six sons are generated. This can be seen from the hexagram diagrams—each of the six sons consists of three lines, with one line differing from the other two. The Zhuangzi says: "When yin and yang are in disorder, heaven and earth are greatly alarmed, thus there is thunder and lightning, fire rising from water, burning the great hawthorn tree." (The original text says "there is thunder and ting" which should be "thunder and lightning," and "it burns it and blocks" which should be "it burns the great hawthorn tree.") When yin and yang are in disorder, heaven and earth are greatly alarmed, thus there is thunder and lightning, fire rising from water, burning the great hawthorn tree—this is exactly what is being described. From this we can understand that the six sons cannot be compared with the sages and virtuous ones; they correspond only to ordinary people and all things. However, the broken form is not without a way out: by cultivating through the broken form, the pure form can still be restored.

健順動入，陷麗止說。非特乾坤，六子訓釋。十二章

"The eight characters 'Jian, Shun, Dong, Ru, Xian, Li, Zhi, Shuo' are not merely explanatory terms for the hexagrams Qian, Kun, and the six subordinate hexagrams. Each corresponds to a specific pattern of lines, which must be recognized through their imagery, not just memorized as eight abstract terms." (Chapter Twelve)

非特訓釋，蓋謂不可專於八字上取也，當求之於畫象。健謂三畫奇也，順謂三畫純偶是也，動謂一陽在二陰下是，入謂一陰在二陽下是，陷謂一陽在二陰中是，麗為一陰在二陽中是，止則一陽在二陰之上是，說則一陰在二陽上是。凡是所順，多見於畫象。如闔戶謂之坤，則姤之初爻是。關戶謂之乾，則復之初爻是。

It is said that "this is not merely interpretation," meaning that one should not take meaning solely from these eight characters, but should seek it in the imagery of the hexagram. "Jian" (strength) refers to all three lines being odd lines, that is, Qian (Heaven); "Shun" (smoothness) refers to all three lines being even lines, that is, Kun (Earth); "Dong" (movement) refers to one yang line below two yin lines, that is, Zhen (Thunder); "Ru" (entering) refers to one yin line below two yang lines, that is, Xun (Wind); "Xian" (sinking) refers to one yang line between two yin lines, that is, Kan (Water); "Li" (adhering) refers to one yin line between two yang lines, that is, Li (Fire); "Zhi" (stopping) refers to one yang line above two yin lines, that is, Gen (Mountain); "Shuo" (joy) refers to one yin line above two yang lines, that is, Dui (Lake). All such expressions that follow the nature of the hexagram can be found with corresponding imagery in the hexagram lines. For example, the Great Treatise says "He hu wei zhi kun," meaning "closing the door is called Kun," which refers to the gathering of yin energy, corresponding to the first yin line in the Guo hexagram; it says "Bi hu wei zhi qian," meaning "opening the door is called Qian," which refers to the spreading of yang energy, corresponding to the first yang line in the Fu hexagram (the original text says "guan hu" but should be "bi hu").

坎兌二水，明須識破。坎潤兌說，理自不同。十三章

Kan and Dui are both water, but their differences must be understood: Kan's function is "moistening," while Dui's function is "pleasure (joy)." Their principles are fundamentally different. Kan is the water generated from the Heaven metal Qian, flowing secretly within objects. Dui is the water formed by the Earth soil坤, spreading over the surfaces of all things. This chapter opposes the approach of categorizing all water into a single group. (Chapter Thirteen)

坎乾水也，氣也，若井是也。兌，坤水也，形也，今雨是也。一陽中陷為二陰為坎，坎以氣潛行於萬物之中，為受命之根本，故曰：潤萬物者莫潤乎水。蓋潤，液也，氣之液也。一陰上徹於二陽為兌，兌以形普施於萬物之上，為發生之利澤，故曰：說萬物者莫說乎澤。蓋說，散也，形之散也。坎、兌二水，其理昭昭如此。學者依文解義，不知落處，其能得實用乎？自漢諸儒不得其說，故真人發其端。

The trigram Kan represents water from the trigram Qian, which is of the nature of qi. Well water and spring water are of this kind. The trigram Dui represents water from the trigram Kun, which is of the nature of form. The rain falling now is of this kind. When one yang is submerged between two yin, it forms Kan. Kan exists in the form of qi, circulating within all things, and is the fundamental source from which all things receive their mandate. Therefore, the "Commentary on the Hexagrams" says, "Nothing moistens all things more than water." Here, "moistening" refers to liquid, which is qi condensed into liquid. When one yin rises above two yang, it forms Dui. Dui manifests in the form of shape, spreading over the surfaces of all things, and is the benefit that supports growth and development. Therefore, the "Commentary on the Hexagrams" also says, "Nothing explains all things more than the marsh." Here, "explaining" refers to dispersion, which is the spreading out of form. The two kinds of water, Kan and Dui, have their clear principles explained here. Scholars who only discuss the meaning of the text without understanding where it applies in reality, how can they truly use it? Since the Han dynasty, various scholars have failed to explain this point, so the Master Hemp-Robe has here begun to clarify it for them.

又論，且以井卦觀之，本來泰卦初爻易五，是為井，則知一陽升而為坎水也。故《月令》云：“仲冬，誰泉動，仲冬一陽生。”至仲秋，乃云：“煞氣侵盛，陽氣曰衰，水始涸。”信乎坎之為乾水也！道家有煉丹井。海外女國無男。窺井即生。《醫經》：“無子婦，男服口循井即生。”其為乾陽，皆可明驗。若曰：天降時雨。山川出云，又曰：地氣上為雲，天氣下為雨，此兌之所以為坤水也。

Taking the Well hexagram as an example, the Well hexagram is formed by exchanging the first line and the fifth line of the Prosperous hexagram. The Prosperous hexagram has Heaven above and Earth below. By moving the Nine at the beginning (initial yang line) to the fifth position and the Six in the fifth (initial yin line) to the first position, the lower trigram Heaven becomes Wind and the upper trigram Earth becomes Water, resulting in the Well hexagram (Wind below, Water above). This shows that the rising yang line forms the Water trigram. Therefore, the "Liji · Yueling" states that in the second month of winter, "the water springs move," indicating that the second month of winter is the time when the first yang begins to emerge (the original text "shuiquan dong" should be "shuiquan dong"). However, by the second month of autumn, it says, "the killing energy grows stronger, the yang energy declines daily, and the water begins to dry up." This confirms that Water belongs to the Heaven trigram. Daoist alchemists use wells for their elixirs, and in a female country overseas without men, women can conceive by looking at well water. The "Medicine Classic" also states that women who cannot bear children can become pregnant by standing by a well according to the method. These examples all confirm that well water belongs to the yang of Heaven. As for the saying "heaven sends timely rain" and "mountains and rivers produce clouds," the "Suwen" also states, "the earth's energy rises as clouds, and the sky's energy descends as rain," which explains why Dui (Lake) is considered the water of the Earth trigram.

鑽木鑿井，人之坎離。天地坎離，識取自然。十四章

Drilling wood to make fire and digging to get water are merely artificial forms of water and fire, small and later developments. The true water and fire in the universe are the moon and the sun, which should be recognized from nature itself. This chapter opposes reducing the "water and fire" in the "Say the Trigrams" to mere daily tools, and instead advocates first understanding the sun and moon as the essential forms of water and fire. (Chapter Fourteen)

乾，天也。一陰升於乾之中為離。離為目，則曰本天之氣也，坤，地也。一陽下降於坤之中為坎。坎為月，則曰本地之氣也。曰為天氣，自西而下以交於地。月為地氣，自東而上以交於天。曰月交錯，一晝一夜，循環三百六十度，而擾擾萬緒起矣，是為三百六十爻，而諸卦生焉。坎離曰月，天地之中氣也。仲尼特言水火，而不言曰月者，曰月其體也，水火其用也。言其用而不言其體，蓋欲其設施之廣而礙也。學者不悟，但求之於鑽木鑿井之間，所失益甚矣。

Qian represents Heaven. When one yin rises to the central position of Qian, it forms the Li trigram; Li is the Sun, indicating that the Sun is the vital energy of Heaven (the original text says "Li is the eye" but should be "Li is the Sun," and "says" should be "Sun"). Kun represents Earth. When one yang descends to the central position of Kun, it forms the Kan trigram; Kan is the Moon, indicating that the Moon is the vital energy of Earth. The Sun is the vital energy of Heaven, rising from the west to meet Earth; the Moon is the vital energy of Earth, rising from the east to meet Heaven. The Sun and Moon move in alternation, completing a cycle of 360 degrees in a day and night, thus giving rise to myriad phenomena. This corresponds to the 360 lines in the hexagrams, and the 64 hexagrams arise from this. Kan and Li, representing the Moon and Sun, are the harmonious vital energies between Heaven and Earth. Confucius in the "Shuo Gu" only mentions water and fire rather than the Sun and Moon, because the Sun and Moon are their essential nature, while water and fire are their functions; focusing only on functions rather than essence is intended to make the symbolic application more extensive and unrestricted (the original text says "broad but obstructive" but should be "broad and unrestricted"). Scholars who fail to understand this intention and search for Kan and Li only in human activities such as drilling wood for fire or digging wells for water have misunderstood the concept even more.

又論，月上於天，曰入於地，男女構精之象。一來一往，卦畫有中通之象。此所謂觀於卦脈，理則昭然也。有謂理莢謊然，若山者自天之墜也。《傳》曰：“自有宇宙，便有此山。”又曰：“星隕為石”。推此意，則山自天墜無疑。而世曰：“山者，地之物。”以所見者言之耳。

Another layer: when the moon rises in the sky and the sun sinks below the earth, this represents the image of male and female coming together to produce essence. In the movement of one going and the other returning, the middle line of the hexagram appears as a connecting line—Yang of Kan rises up to the top, and Yin of Li descends to the bottom. This is exactly what the seventh chapter says: "Observing the pulse of the hexagram, the principle becomes clear." There are also some ideas that seem strange but are actually straightforward. For example, mountains are said to have fallen from the sky (the original text says "理荚谎然," which is likely a mistake and should be "理昭然" or similar). The "Transmission" says, "Since the universe has existed, there has been this mountain," and also says, "Stars falling become stones"—stars falling from the sky become stones. Following this reasoning, mountains falling from the sky is not questionable. Yet people insist that "mountains are things on the earth," which is merely based on what they see with their naked eyes.

至月風雷雨，皆自地出也。而世曰：“月風雷雨，天之物。”亦以所見者言之耳。世以所見如此！苟徇其所見，則是天地萬物，皆所不曉。審知《易》者，所以窮理盡性也。學者不可不留意邪！

As for the moon, wind, thunder, and rain, they actually all come from the earth's energy. Yet people wrongly say that "the moon, wind, thunder, and rain are things from heaven." This is merely based on what they see with their eyes. People make such judgments solely based on their visual perception! If one blindly follows what they see, then there is nothing in the universe that is truly understood. One must know that the study of the Book of Changes is precisely for investigating the principles of things and fully understanding human nature. How could scholars not pay attention to this?

八卦不止，天地雷風。一身一物，便據八卦。十五章

The eight trigrams refer not only to the eight things of heaven, earth, thunder, wind, water, fire, mountain, and marsh. Take any person or thing, and you will find the principles of the eight trigrams present within. This chapter opposes the view of fixing the eight trigrams to the eight natural objects, and instead advocates that they are eight categories of nature, applicable to any thing. (Chapter Fifteen)

八卦，文王繇辭，周公爻辭，皆未當指名其物象，以見八卦不止天、地、雷、風、水、火、山、澤，無所不統也。是故凡天下之所謂健者，皆乾也。順者，皆坤也。動者，皆震也。入者，皆巽也。陷者，皆坎也。麗者，皆離也。止者，皆艮也。說者，皆兌也。一身一物，便具此八卦之理。然宣父止以八物雲者，特舉其大者為宗本。姑以入《易》，以便學者耳。

Regarding the Eight Trigrams, the hexagram statements attributed to King Wen and the line statements attributed to the Duke of Zhou do not explicitly name any specific object. This shows that the Eight Trigrams are not merely the eight things of Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Lake, but rather encompass everything. Therefore, anything that is strong and vigorous belongs to Qian; anything that is gentle and yielding belongs to Kun; anything that is active and dynamic belongs to Zhen; anything that is hidden and subtle belongs to Xun; anything that is sinking and obstructed belongs to Kan; anything that is attached and luminous belongs to Li; anything that is still and stable belongs to Gen; and anything that is joyful and diffusive belongs to Dui. Take any person or thing, and within it there is the principle of the Eight Trigrams. As for Confucius (the Sage) in the "Sayings on the Trigrams," he only mentions these eight things, which are merely the most prominent and obvious ones used as a guide to introduce people to the Book of Changes, for the convenience of beginners.

卦有反對，最為關鍵。反體既深，對體尤妙。十六章

Among the sixty-four hexagrams there are two kinds of relationships, 'reverse' and 'opposite,' which are the most important key of the entire text. 'Reverse' means looking at a hexagram as a whole turned upside down (now called the inverted hexagram), while 'opposite' means exchanging the yin and yang of all six lines (now called the opposite hexagram). The meaning of the reverse hexagram is already profound, while the meaning of the opposite hexagram is even more extraordinary. (Chapter Sixteen)

世雖知有反對之說，不能知聖人密意在是也。蓋二卦反而為二，對而為四。既列序之，又以雜卦推明義者，以為天下之吉凶禍福，貧富貴賤，其實一體也。別而言之，其代謝循環，特倒正之間耳，未始有常也。然反對則諸卦皆是，對體則乾、坤、坎、離、頤、大過、中孚、小過而已。此八卦與諸卦不同，在《易》道，乃死生壽夭造化之樞機也。其體不變，故曰：對體尤妙。

People may know about the concepts of reversal and opposition, but they fail to grasp the profound meaning hidden in the sage's teachings. When one trigram is reversed, it becomes another trigram. If yin and yang are also exchanged, it results in four trigrams. The "Sequence of Trigrams" has already arranged them in order, and Confucius further explained their meanings in the "Miscellaneous Trigrams." His intention was to illustrate that all worldly fortune and misfortune, wealth and poverty, and high and low status originate from the same fundamental nature. When viewed separately, their transformation and cyclical changes are merely the result of a trigram being reversed or upright. There is no fixed state. However, the principle of reversal applies to all trigrams. Only certain trigrams can form a "pair" when reversed, and these are the eight trigrams: Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo. When reversed, they remain themselves, and can only be paired through the exchange of yin and yang. These eight trigrams differ from the others and are the key to the transformation of life and death, and the workings of the universe. Since their forms remain unchanged when reversed or upright, it is said that "opposition is especially profound."

64卦，皆有取象。其為名義，無不反對。十七章

Each of the sixty-four hexagrams represents a specific object or phenomenon, not only a few of them. Also, the names and meanings of the hexagrams are not without pairs of opposites that correspond to each other. This chapter instructs readers to study the entire text through two clues: "the image" and "the opposition in names." (Chapter Seventeen)

《易》之取象，世所知者數卦而已，如頤、如鼎、如噬嗑之類是。殊不知《易》者，象也，依物象以為訓，古64卦皆有取象。如屯象草木，蒙象童稚，需象燕賓，訟象飲食，師象軍陣，比象翼戴，家人象家正，睽象覆家，餘卦盡然。一人諸卦，名義無不反對。如噬嗑以貪饕，賁以節飾，履以蹈艱危，小畜以享尊富，臨以出而治人，觀以入而處己，豐以富盛，旅以困窮。自余推之，其名義反對，無不然者，此學《易》之大病也。

The images used in the Book of Changes are known to people only in a few hexagrams. For example, the hexagram Yi uses the image of the mouth and cheek, the hexagram Ding uses the image of a cooking pot, and the hexagram Shihe uses the image of something being held in the mouth. People do not realize that the Book of Changes itself is based on images, and that its teachings are established according to the forms of things. Therefore, all sixty-four hexagrams have their respective images. For example, Tun uses the image of grass and trees beginning to grow, Meng uses the image of a young child in ignorance, Xu uses the image of setting a banquet for guests, Song uses the image of quarrels arising from food, Shi uses the image of a military formation, Bi uses the image of many yin lines supporting one yang line, Jiaoren uses the image of the proper order within a family, Kui uses the image of family affairs collapsing and becoming discordant. The rest of the hexagrams are all similar. When one enters into the hexagrams, the names and meanings of the hexagrams are always opposite to each other. For example, Shihe talks about disaster caused by greed for food, while Ben talks about moderation and ornamentation; Lu talks about walking on a dangerous place, while Xiaxu talks about enjoying honor and wealth; Lin talks about going out to govern others, while Guan talks about entering to cultivate oneself; Feng talks about abundance and prosperity, while Lu talks about hardship and poverty. The rest follow the same pattern. Failing to see this is a major problem in studying the Book of Changes.

諸卦名義，須究端的。名義不正，《易》道懸絕。十八章

Each trigram's name and its contained meaning must be thoroughly examined and accurately determined. Once the name and meaning are not properly established, the entire doctrine of the Book of Changes becomes disconnected from people, and cannot be resumed. This chapter argues that the names of the trigrams are not arbitrary labels, but are determined by the opposing relationships within the trigram diagrams. (Chapter Eighteen)

《易》卦名義，古今失其正者，二十餘卦，師、比、小畜、履、同人、大有、謙、豫、臨、觀、噬嗑、賁、無妄、大畜、頤、大過、漸、歸妹、豐、旅、中孚、小過是也。蓋師以正眾，比以興王，二卦以武功創業，湯武之卦也。同人窮而在下，大有達而在上，二卦以文德嗣位，舜禹之卦也。

The names and meanings of the hexagrams in the Book of Changes have been misunderstood throughout history, with over twenty hexagrams losing their correct interpretations. These include: Army, Following, Small Accumulation, Treading, Fellowship, Great Possession, Humility, Joy, Approaching, Observing, Breaking the Ribs, Brightness, No Regret, Great Accumulation, Nourishment, Great Excess, Gradual Progress, Return of the Wife, Abundance, Travel, Middle Trust, and Small Excess. To explain them individually: Army refers to using military strength to correct the world, and Following refers to the unity of people leading to the rise of a dynasty. These two hexagrams discuss establishing a foundation through military power, belonging to the type of kings like Tang of Shang and Wu of Zhou. Fellowship refers to being in a lower position yet harmonizing with others, and Great Possession refers to being in a higher position and possessing the world. These two hexagrams discuss inheriting a great position through virtue, belonging to the type of kings like Yu of Yu and Yu of Xia.

履以陰德而蹈艱危，以致小畜之安富，人臣之事也，無妄以陰德而踐災眚，以致大畜之喜慶，人君之事也，臨以陽來，宜出而有為；觀以陰生，宜入而無為。廉則止在象後而存義，豫則動在象前而知幾。中孕則始生，小過則夭折。頤則成人而養生，大過則壽終而喪死。漸以正而進，歸妹以說而合。噬嗑以貪而致罪，賁以義而致飾。豐則得所歸而富盛，旅則失所基而困窮。凡此二十餘卦，其名義顯然，見於卦畫反對，有不可掩著如此，當諦觀之也。《大傳》曰：“天而當名。”苟名義不當，則一卦無所歸宿也，故曰：《易》道懸絕也。

The卦 of Lu is characterized by the virtue of gentle compliance and concealment, stepping on difficult and dangerous ground, thereby obtaining the卦 of Xiao Xu, which brings stability and abundance. This is the conduct of a minister. The卦 of Wu Wang is characterized by the virtue of gentle compliance and concealment, bearing calamities, thereby obtaining the卦 of Da Xu, which brings joy. This is the conduct of a ruler. The卦 of Lin represents the arrival of yang energy, which is appropriate for emerging and taking action. The卦 of Guan represents the initial emergence of yin energy, which is appropriate for retreating and maintaining quietude. The卦 of Qian stops after the image is complete, thus being able to uphold righteousness. The卦 of Yu acts before the image is complete, thus being able to foresee subtle changes. The卦 of Zhong Fu is the beginning of life, while the卦 of Xiao Guo represents an early death in the middle of life. The卦 of Yi is the care and maintenance after growth, while the卦 of Da Guo represents mourning and burial at the end of life. The卦 of Jie progresses gradually by maintaining correctness, while the卦 of Gui Mei unites with joy. The卦 of Shi He incurs guilt due to greed for food, while the卦 of Ben is adorned with appropriate embellishment. The卦 of Feng signifies achieving a resting place and prosperity, while the卦 of Lu signifies losing one's foundation and hardship. These more than twenty卦 have clear names and meanings, which can be seen clearly through their opposition in the trigrams. They are evident and cannot be concealed, and should be carefully examined. The "Great Treatise" of the "Commentary on the Hexagrams" says, "Opening and giving a proper name" — when explaining the meaning, it should be given an appropriate name. If the name is not properly established, the meaning of the卦 will have no basis, hence the Way of the Book of Changes is left hanging in the air.

一卦之中，凡具八卦。有正有伏，有互有參。十九章

In any compound hexagram, there are actually eight trigrams contained within. There are the original trigrams formed by the upper and lower parts, the hidden trigrams formed by each part changing, the two interacting trigrams formed by the middle four lines, and the combined trigrams formed by the interaction of the two interacting trigrams. This chapter teaches that a single hexagram is not a fixed structure of six lines, but a living structure capable of generating the eight trigrams. (Chapter Nineteen)

正謂上下二體也，伏謂二體從變也，互謂一卦有二互體也，參謂二互體參合也。與本卦凡八，是謂一卦具八卦也，然一卦何以具八卦？蓋一卦自有八變，如乾一變姤，二便遁，三變否，四變觀，五變剝，六變晉，七變大有，八變復乾是也。因其所然，以見天地萬物理無不通也。《莊子》論久竹生青寧，青寧生程，程生馬，馬生人，人死反入於機，萬物皆出於機人於機，其一節論變化之理，無所不通如此。

"The 'zheng' refers to the upper and lower trigrams of the primary hexagram; 'fu' refers to the hexagrams obtained by changing the yin and yang of each of these two trigrams completely; 'hu' refers to the two inter-trigrams formed by the second, third, and fourth lines, and the third, fourth, and fifth lines within a hexagram; 'can' refers to the hexagram formed by combining these two inter-trigrams. These, together with the primary hexagram, make a total of eight, so it is said that one hexagram contains all eight trigrams. So why can one hexagram contain all eight trigrams? Because one hexagram inherently has eight layers of change: taking Qian as an example, one change results in Gou (the first line changes), two changes result in Dun (the second line changes), three changes result in Pǐ, four changes result in Guān, five changes result in Bō, six changes result in Jin (the wandering soul), seven changes result in Dà Yǒu (the returning soul), and eight changes bring it back to Qian (the original text 'er bian dun' should be 'er bian dun'). Based on this existing principle, we can see that the principles of heaven and earth and all things are interconnected everywhere. The 'Zhi Le' chapter of the 'Zhuangzi' talks about how a long bamboo produces Qingning, Qingning produces Cheng, Cheng produces Ma, Ma produces Ren, and when people die, they return to the mechanism of the Dao, and all things come from this mechanism and return to it; this passage discussing the principle of change is exactly the same, being universally interconnected."

64卦，唯乾與坤。本之自然，是名真體。二十章

Of the sixty-four hexagrams, only the hexagrams Qian (Heaven) and Kun (Earth) are rooted in nature and not formed by combining other elements; this is called the "true essence." The other hexagrams are all formed by combining these two. (Chapter Twenty)

太始者，氣之始，是為乾。太始者，形之始，是為坤，皆本之自然，無所假合也。故其卦畫純一不駁，倒正不變，是名真體。

"The Tai Shi" is the beginning of qi, corresponding to the Qian hexagram; "Tai Su" is the beginning of form, corresponding to the Kun hexagram (the original text uses "Tai Shi" in both instances, but the latter should be taken from the "Lie Zi · Tian Rui" as "Tai Su"). Both of these originate from nature and are not formed by combining other elements. Therefore, their hexagram patterns are pure and undivided, and the six lines remain the same whether reversed or not, hence they are called "Zhen Ti."

六子重卦，乾坤雜氣。悉是假合，無有定實。二十一章

The six minor trigrams and the sixty-four hexagrams are all composed of the two energies of Heaven and Earth, and they are all temporary combinations without any fixed and real essence. This chapter directly derives a view that everything is provisional and transient from the structure of the trigrams. (Chapter Twenty-One)

六子假乾坤以為體，重卦合八卦以為體。若分而散之，則六子重卦皆無有定體也。若今天地清明，陰陽不雜，則六子何在？六子不交，則品物何在？以是知人間萬事，悉是假合。陰陽一氣，但有虛幻，無有定實也。

The six trigrams borrow the forms of the trigrams Qian and Kun to form their own bodies, and the compound hexagrams combine two single trigrams to form their own bodies. If these borrowed and combined parts are disassembled and returned, the six trigrams and the compound hexagrams would no longer have a fixed essence. Imagine a situation where heaven and earth are perfectly clear, and yin and yang are completely separate and not mixed. Then where would the six trigrams be? If the six trigrams do not combine, where would all things and categories be? From this we can see that all things in the world are temporarily assembled. Originally, yin and yang are just one qi, and all appearances they manifest are illusory, with no fixed reality.

卦義未審，須求變復。不唯辭合，義實通明。二十二章

If the meaning of a hexagram is not clear, one should use the methods of "change" and "reversal" to seek clarification. "Change" involves moving one line, while "reversal" involves flipping the entire yin and yang of the hexagram. The hexagram obtained through these methods will not only align with the line statements of the original hexagram but also make the meaning clear and coherent. (Chapter 22)

變為一爻之變，復為一體之復。即復變之辭而觀之，自然之義，無不與本卦吻合，以見陰陽之氣。如蒙上九曰：“擊蒙。”變為師，上六則云“小人勿用。”屯初九曰：“以貴下賤，大得民也。”變為比，初六則云“有孚比之，無咎。”此一爻之辭合也。如大有上體復需，有飲食之燕；下體復晉，有昭明之德。升上體復姤，姤一陰升；下體複復，復一陽升。此一體之義合也。苟卦義未審，能以此求之，自然明矣。

"Change" refers to altering one line, while "reversal" means flipping the yin and yang of the upper or lower trigrams entirely. When examining the line statements of the changed hexagram and the reversed hexagram, the natural meaning is found to align perfectly with the primary hexagram. This demonstrates the actual movement of yin and yang energy. For example, the line statement of the upper ninth line in the Meng hexagram is "Strike the confusion," and when this yang line is changed to yin, it becomes the Shi hexagram, whose upper sixth line states "Do not use the petty person." This means removing confusion and not using petty people, which fits perfectly. Another example is the line statement of the initial ninth line in the Tun hexagram, which says "Use the noble to humble the lowly, thus gaining the people's support." When this yang line is changed to yin, it becomes the Bi hexagram, whose initial sixth line says "Have sincerity and compare with others," which has no error—humble oneself to gain the people's support and sincerity in mutual affection, which also fits perfectly. This is an example where the line statements align. Another example is the Da You hexagram (lower Qian, upper Li). When the upper trigram Li is reversed to become Kan, it becomes the Xu hexagram, whose Great Image mentions "The gentleman uses feasting and music," implying the meaning of feasting. When the lower trigram Qian is reversed to become Kun, it becomes the Jin hexagram, which has the virtue of "Light emerging from the earth." The Sheng hexagram (lower Xun, upper Kun), when the lower trigram Xun is reversed to become Zhen, becomes the Fu hexagram, which represents the rising of the first yang line. When the upper trigram Kun is reversed to become Qian, it becomes the Guo hexagram, which represents the rising of the first yin line. This is an example where the meaning of the entire hexagram aligns. If one cannot understand the meaning of a hexagram, using this method will naturally clarify it.

古今傳易，舛訛為多。履畜八體，最為害義。二十三章

From ancient times to the present, the Book of Changes has accumulated many errors. Among these, the reversal of the order of the Lu hexagram and the Xiao Xu hexagram, as well as the incorrect pairing of the Eight Trigrams with the eight body parts of a person in the Shuo Gua chapter, have caused the deepest harm to the meaning. This chapter is the only place in the entire text where the original version is directly corrected. (Chapter Twenty-Three)

按卦序，當先履而後小畜。今小畜在先，則二卦畫象反對，文義繆亂，而不可考。又以八卦本對八體，獨闋其鼻。乃以巽言股，股即係是也。若股可言，則又遺其肱，且與羲皇八卦不相應也。茲蓋傳者舛誤耳，能不害義乎？試辨之，一柔自姤變同人，同人變履，履變小畜，小畜變大有，猶之一剛自復變師，又變謙，又變豫，又變比，皆自然之序不易也。今謙既在豫上，則知履不當在小畜下。當密探宣尼述九卦，以履為用九，謙用十五，復用二十四，皆《龍圖大衍》定數。則履在小畜上，為第九卦也明矣。又履與無妄對義，既以大畜反無妄而居下，則知小畜反履而居下無疑矣。今序卦非宣尼旨，失其本真也。

According to the order of the hexagrams, it should first be "Gou" and then "Xiao Xu". Now, the "Xu Gua" places "Xiao Xu" before "Gou", which disrupts the opposing relationship between the two hexagrams and makes the meaning entangled and difficult to examine. Moreover, the eight trigrams were originally paired with the eight parts of the human body, yet the nose is missing, and instead the trigram "Xun" is paired with the thigh, which is "gu". If it can be paired with the thigh, why is the arm missing? Furthermore, this method of pairing does not align with the original positions of the trigrams as arranged by Fuxi. These are errors introduced by those who transmitted the text, and can they not affect the meaning? Let me clarify this: take the example of a single yin line ascending among five yang lines. When it is in the first position, it is "Gou"; when it rises to the second position, it is "Tong Ren"; when it reaches the third position, it is "Lv"; when it reaches the fourth position, it is "Xiao Xu"; and when it reaches the fifth position, it is "Da You". Similarly, a single yang line ascending among five yin lines, when in the first position, it is "Fu"; in the second position, "Shi"; in the third position, "Qian"; in the fourth position, "Yu"; and in the fifth position, "Bi". These are natural sequences that cannot be altered. Now, since the "Xu Gua" places "Qian" before "Yu" (third before fourth), it is clear that "Lv" should not be placed before "Xiao Xu". Further examination of Confucius' three times mentioning the nine hexagrams in the "Xi Ci Xia", where "Lv" is called "Yong Jiu", "Qian" is called "Yong Shiwu", and "Fu" is called "Yong Ershisi", all indicate the fixed numbers of the "Long Tu" and the great derivation. Therefore, "Lv" being placed before "Xiao Xu" and occupying the ninth position is clear. Moreover, the hexagrams "Lv" and "Wu Wang" are yin and yang opposites. Since "Da Xu" follows "Wu Wang" and is placed below it, it is evident that "Xiao Xu" should follow "Lv" and be placed below it, without doubt. The current "Xu Gua" is not the original intention of Confucius and has lost its original form.

八體，乃艮為鼻，巽為手耳。《傳》曰：“鼻者，面之山也。”又曰：“風能鼓舞萬物，而手之所以舞也，”蓋乾為首，坤為腹，天地定位也。坎為耳，離為目，水火相逮也。艮為鼻，兌為口，山澤通氣也。巽為手，震為足，雷風相薄也。此羲皇八卦之應矣，其理昭昭。但學者承誤效尤，見不高遠，其失至此。真人閔之，故開其眼目。

As for the correct pairing of the eight trigrams, it should be Gen paired with the nose and Xun paired with the hands. The ancient text says, "The nose is the mountain on the face," so Gen, the mountain trigram, is paired with the nose. It also says, "Wind can move all things, just as the hands can dance," so Xun, the wind trigram, is paired with the hands. Thus, Qian is paired with the head, Kun with the abdomen, corresponding to "Heaven and Earth are positioned"; Kan is paired with the ears, Li with the eyes, corresponding to "Water and Fire complement each other"; Gen is paired with the nose, Dui with the mouth, corresponding to "Mountain and Marsh communicate through air"; Xun is paired with the hands, Zhen with the feet, corresponding to "Thunder and Wind clash." This aligns with the four pairs of directions in the eight trigrams as described in the "Shuo Gu" text, and the reasoning is clear. It is only because scholars have followed old mistakes and imitated each other, with limited vision, that they have reached this error. Master Ma Yi, with compassion, has pointed this out, opening their eyes for them.

畫卦取象，本為特物。見於曰用，無所不合。二十四章

The images used in drawing the trigrams were originally designed for specific things. They appear in people's daily lives and activities, fitting perfectly in every aspect. This chapter opposes treating the Book of Changes as a book written on bamboo slips or silk for people to recite, and instead advocates that it is actually a set of living principles that can be verified at any time and in any situation. (Chapter 24. The original text "曰用" refers to "日用".)

羲皇畫卦，非謂出私意。撰寫一《易》道於方冊上，以誨人也。特以順時應物，則以見於曰用之間耳。以粗跡言之，如以錢博，六純字，乾也。六純背，坤也。差互，六子也。若反則未勝，至純則乾坤成矣。又如優人呈伎，壯者任其難，六子也。老者斂其利，乾坤也。此皆理之自然。即此理以察其餘，則是行止坐臥纖悉舉天下皆《易》，無可揀擇者。但百姓昏昏，曰用之而罔覺矣。

Fuxi drew the trigrams, not by his own will, to write a set of the principles of the Book of Changes and put them on bamboo slips to teach people. He merely followed the seasons and responded to things, presenting the principles in daily life. Taking a simple example: for instance, when tossing coins for gambling, if all six are heads, that is pure yang, Qian; if all six are tails, that is pure yin, Kun; if heads and tails are mixed, that is the six sons. When heads and tails are mixed and the outcome is not yet decided, but when the toss results in a pure number, then Qian and Kun form a complete situation. Another example is when an actor performs on stage, the young and strong take on the difficult roles, which is the six sons; the old ones sit back and reap the benefits, which is Qian and Kun. These are all natural principles. By observing this principle, one can see that walking, standing, sitting, and lying down, all subtle actions, are part of the Book of Changes, and there is nothing in the world that can be excluded. However, the common people are dull and unaware, using it every day without realizing it.

中爻之義，足為造化。納音為切腳，其理則一。二十五章

The mutual structure formed by the second, third, fourth, and fifth lines of a hexagram represents the mechanism of generation and transformation. This is the same principle as that of the nayin sound elements in the sixty jiazi and the method of taking characters for phonetic annotation: they all arise from the interaction of two things to produce a third. (Chapter 25)

納音，甲為木，子為水，甲子交合則生金。切腳，如德為父，紅為母，德紅反切即東字。卦體亦然。上體為乾，下體為坤，交錯乃生六子，即中爻二三四五也。二三四五，造化之氣，參互成卦。如屯中有剝，蒙中有復，主此一卦每具於四卦中，皆得禍福倚伏之象。如屯、比、觀、益中皆有剝、蒙、師、損中皆有復是也。

First, the concept of nayin: the heavenly stem Jia belongs to wood, and the earthly branch Zi belongs to water. When Jia and Zi combine, the nayin produces metal (Jiazi and Yichou are called "sea metal"). Then there is the method of reverse cutting: using "de" as the upper character (father) and "hong" as the lower character (mother), the combination of "de" and "hong" produces the sound of "dong". The hexagram structure is similar. The upper part is Qian (Heaven), and the lower part is Kun (Earth). When these two parts intersect, they generate the six sons, which manifest as the second, third, fourth, and fifth lines on the hexagram. These four lines contain the vital energy of transformation and creation. They intersect and interconnect to form another hexagram. For example, the hexagram Zun (Sprouting) contains the hexagram Bo (Breaking Up) — the second, third, and fourth lines of Zun form Kun, and the third, fourth, and fifth lines form Gen, forming the hexagram Bo (Mountain over Earth). The hexagram Meng (Youth) contains the hexagram Fu (Returning) — the second, third, and fourth lines of Meng form Zhen, and the third, fourth, and fifth lines form Kun, forming the hexagram Fu (Earth over Thunder). The same mutual hexagram often appears in four different hexagrams, revealing the image of mutual dependence and concealment of fortune and misfortune. For instance, the hexagrams Zun, Bi, Guan, and Yi all contain Bo. The hexagrams Meng, Shi, Shen (and also Lin) all contain Fu (the original text only mentions three hexagrams, and "Lin" is likely missing).

反對正如，甲子乙丑。有本有餘，氣序自然。二十六章

The opposition between hexagrams is like the pairing of Jia with Yi and Zi with Chou: the first is the main energy, and the second is the remaining energy of the main energy. The hexagrams are arranged in this alternating order because it follows the natural sequence of energy, not because the sage intentionally arranged them. (Chapter 26)

大凡一物，其氣象必有本有餘。餘氣者，所以為陰也。本，其陽也。如十干甲乙，乙者甲之餘氣也。丙丁，丁者丙之餘氣也。如十二支子丑，丑者子之餘氣也。寅卯，卯者寅之餘氣也。卦亦由是。坤者，乾之餘氣也。蒙者，屯之餘氣也。訟者，需之餘氣也。痺賄，師之餘氣也，且乾而後坤，屯而後蒙，需而後訟，師而後比，雖故有其義，然其所以相次者，皆其餘氣也，自然之理耳。學者不悟，謂聖人固以次之，是未知反對關鍵之鍵也，失之遠矣。

In general, any thing must be divided into its original qi and residual qi. Residual qi refers to the yin aspect, while original qi refers to the yang aspect. For example, among the ten heavenly stems, Yi is the residual qi of Jia; Ding is the residual qi of Bing. Among the twelve earthly branches, Chou is the residual qi of Zi; Mao is the residual qi of Yin. The trigrams are the same: Kun is the residual qi of Qian, Meng is the residual qi of Tun, Song is the residual qi of Xu, and Bi is the residual qi of Shi (the original text mistakenly writes 「bì huì」 instead of 「bǐ zhě」). Therefore, after Qian comes Kun, after Tun comes Meng, after Xu comes Song, and after Shi comes Bi. Although the order of these trigrams has its own meaning as explained in the 「Xu Gua」, the reason they follow one after another is due to the continuity of residual qi, which is a natural principle. Scholars who do not understand this mistake the key point of the concept of opposition, and they are far off the subject.

每卦之體，六畫便具。天地四方，是為六虛。二十七章

Each trigram's structure, when its six lines are arranged, completes the six directions: heaven, earth, and the four cardinal directions, which is called "six voids." This chapter opposes interpreting the "six voids" as the six lines themselves, and instead advocates that the six lines merely represent these six directions. (Chapter 27)

初爻為地，上爻為天，二爻為北，五爻為南，四爻為西，三爻為東。天地四方，每卦之體，皆具此義，是為六虛。《大傳》：“變動不拘，周流六虛”正謂此耳。學者不悟，謂六虛天地四方，乃六畫也，殊不知六畫乃天地四方之象。此之謂紙上工夫，不知落處也。

The first line represents the earth, the top line represents heaven, the second line represents the north, the fifth line represents the south, the fourth line represents the west, and the third line represents the east. Heaven and earth together with the four cardinal directions make up the meaning of each hexagram, which is called "six voids." The *Great Treatise* says, "The movement is not fixed, it flows through the six voids" (the original text "bu ju" should be "bu ju"), referring exactly to this. Scholars fail to understand, thinking that the six lines of the hexagram are equivalent to the six directions of heaven, earth, and the four cardinal points. But they do not realize that the six lines are merely symbolic representations of heaven, earth, and the four cardinal directions. This is called making efforts only on paper without understanding where it actually applies.

乾坤六子，其象與數。乾坤之位，皆包六子。二十八章

The trigrams Qian (Heaven) and Kun (Earth) and the six sons are related in such a way that whether viewed from their symbolic representations or numerical relationships, Qian and Kun always stand at the two extremes, encompassing the six sons entirely within them. This chapter aims to make people understand that the six sons cannot exist independently of Qian and Kun; they are always within the scope of Qian and Kun. (Chapter 28)

象謂坤卦上中下加三乾畫，便生三男。以乾卦上中下加三坤畫，便生三女。乾坤之體，皆在外，六子皆包於其中也。數謂若畫乾數三，巽離兌四，震坎艮五，坤六。坤數六，震坎艮七，巽離兌八，乾九。乾坤之策皆在外，六子皆包於其中也。此象之自然，有不可得而容心者。

First, the images: by replacing the lower, middle, and upper lines of the Kun hexagram with one line from the Qian hexagram (a yang line), we successively produce the three male hexagrams Zhen, Kan, and Gen. By replacing the lower, middle, and upper lines of the Qian hexagram with one line from the Kun hexagram (a yin line), we successively produce the three female hexagrams Xun, Li, and Dui. The Qian and Kun hexagrams remain at the outermost positions, while the six other hexagrams are all contained within. Now, regarding the numbers: according to the line numbers, a yang line counts as one and a yin line counts as two. Thus, Qian counts as three, Xun, Li, and Dui each count as four, Zhen, Kan, and Gen each count as five, and Kun counts as six—three and six are at the ends, while four and five are in the middle. According to the counting method used in divination (the "cè shù" or "counting numbers"), a yang line counts as three and a yin line counts as two. Thus, Kun counts as six, Zhen, Kan, and Gen each count as seven, Xun, Li, and Dui each count as eight, and Qian counts as nine—six and nine are at the ends, while seven and eight are in the middle. This shows that the counting numbers of Qian and Kun are always on the outermost positions, while the six other hexagrams are all contained within. This is how the hexagrams naturally are, and no one can arbitrarily add or change them.

爻數三百八十又四，以閏求之，其數吻合。二十九章

There are 384 lines in the 64 hexagrams, and this number must be verified using the leap year method to match exactly. This chapter opposes the Han scholars' method of using "six days and seven parts" to adjust the number of lines, and instead advocates that the number of lines originally corresponds to a year that includes a leap month. (Chapter 29)

爻數三百八十又四，真天文也。諸儒求合其數而不可得。或謂一卦六曰七分，或謂除震離坎兌之數，皆附會也。倘以閏求之，則三百八十四數，自然吻合，無餘欠矣。蓋天度或嬴或縮，至三年，乾坤之氣數始足於此也。由漢以來不悟，惟真人得其說。

The number 384 hexagrams is indeed derived from astronomy. Throughout history, scholars have tried to correlate it with the calendar system but have failed. Some used Mengxi's theory of hexagram qi, stating that one hexagram corresponds to six days and seven parts; others suggested first subtracting the four cardinal hexagrams—Zhen, Li, Kan, and Dui—before calculation. These approaches are all forced and arbitrary. If we use the method of intercalation, the number 384 naturally fits perfectly, neither more nor less. This is because the movement of the heavens sometimes has excess and sometimes lacks, requiring the accumulation of three years to add one intercalary month, thus completing the cycle of the qi of Heaven and Earth. Since the Han dynasty, no one has understood this principle, except Master Hemp-Robe who explained it.

二十四爻，求之八卦。畫純為疊，是為閏數。三十章

The 24 extra lines in the 384 lines compared to the 360 lines come from the Eight Trigrams. The lines in the eight pure hexagrams have already been counted again among all the hexagrams, and this repeated part is called "stacked numbers," which is also known as the leap year number. (Chapter Thirty)

一歲三百六十，而爻數三百八十四，則是二十四爻為餘也。以卦畫求之，是為疊數。何以言之？夫既有八卦矣。及八卦互相合體，以立諸卦。則諸卦者，八卦在其中矣。而別又有八純卦，則其合體八卦為重複，而二十四數為疊也。是以三百六十為正爻，與每歲之數合。而三百八十四，與閏歲之數合矣，則是閏數也。豈惟見於數，亦見於象。人知之該鮮矣。

There are 360 days in a year, but the number of lines in the trigrams is 384, which is 24 more. This extra 24 lines are called the 'remainder.' When looking at the hexagrams, this is referred to as 'stacking.' How is this explained? Since there are originally eight simple trigrams, when these eight trigrams are paired with each other, they form the 64 compound hexagrams. Thus, the 64 hexagrams already contain the eight simple trigrams. However, the eight pure trigrams (Qian, Kun, Zhen, Xun, Kan, Li, Gen, Dui) are each formed by stacking the same trigram upon itself. Therefore, the eight pure trigrams use the simple trigrams again, which are counted twice. Each simple trigram has 3 lines, so the eight pure trigrams account for 24 lines. Thus, the number 24 comes from 'stacking.' Therefore, 360 corresponds to the regular year's days, while 384 corresponds to the leap year's days, which is the leap number. This meaning is not only reflected in the numbers but also in the hexagram images. Few people truly understand this.

一歲之數，三百六十。八卦八變，氣數已盡。三十一章

A year consists of 360 days. Using the eight pure trigrams as the starting points of the eight palaces, each palace undergoes eight transformations, thereby completing the sixty-four trigrams. The eight kinds of qi—Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Marsh—are thus fully exhausted. (Chapter 31)

乾、姤、遁、觀、剝、晉、大有，八變而復乾，則天之氣盡。坤、復、臨、泰、大壯、夬、需、比，八變而復坤，則地之氣盡。震、豫、解、恆、升、井、大過、隨，八變而復震。則雷之氣盡。艮、賁、大畜、損、睽、履、中孚、漸，八變而復艮，則山之氣盡。

The乾 palace follows the order of Qian, Guo, Dun, Po, Guan, Bo, Jin, Da You. After the eighth change it returns to Qian, indicating the exhaustion of the heavenly energy. The坤 palace follows the order of Kun, Fu, Lin, Tai, Da Zhuang, Guai, Xu, Bi. After the eighth change it returns to Kun, indicating the exhaustion of the earthly energy. The震 palace follows the order of Zhen, Yu, Jie, Heng, Sheng, Jing, Da Guo, Sui. After the eighth change it returns to Zhen, indicating the exhaustion of the thunder energy. The艮 palace follows the order of Gen, Ben, Da Xu, Shen, Kui, Li, Zhong Fu, Zhen. After the eighth change it returns to Gen, indicating the exhaustion of the mountain energy. Here, the term "change" refers to changing the first line, then the second, third, and fourth lines in sequence, up to the fifth line. After that, the fourth line is changed again as a wandering soul, and finally the lower trigrams are restored as a returning soul, ending with the return to the original palace.

離、旅、鼎、未擠、蒙、渙、訟、同人、八變而復離，則火之氣盡。巽、小畜、家人、益、無妄、噬嗑、頤、蠱。八變而復巽，則風之氣盡。兌、困、萃、咸、蹇、謙、小過、歸妹，八變而復兌，則澤之氣盡。凡此八卦，各八變，八八64數，則天、地、雷、風、水、火、山、澤之氣無餘蘊矣。是為一義。

The Li palace follows in order: Li, Lu, Ding, Wei Ji, Meng, Huan, Song, Tong Ren. After eight changes, it returns to Li, and the fire energy is exhausted. The Xun palace follows in order: Xun, Xiao Xu, Jia Ren, Yi, Wu Wang, Shi He, Yi, Gu. After eight changes, it returns to Xun, and the wind energy is exhausted. The Dui palace follows in order: Dui, Kun, Cui, Xian, Jian, Qian, Xiao Guo, Gui Mei. After eight changes, it returns to Dui, and the marsh energy is exhausted. The source text is missing the Kan palace. Its sequence should be Kan, Jie, Tun, Ji Ji, Ge, Feng, Ming Yi, Shi. After eight changes, it returns to Kan, and the water energy is exhausted; otherwise, the number of "eight eights making sixty-four" would be incomplete. Each of the eight palaces changes eight times, making eight eights sixty-four. Thus, the eight kinds of energies—Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Marsh—have no remaining hidden essence. This is one interpretation.

數成於三，重之則六。其退亦六，是為乾坤。三十二章

The number of Qi comes from three. When three is overlaid once, it becomes six. The path of retreating is also six. These two sixes, one advancing and one retreating, form Qian and Kun. The trigrams with three lines and the hexagrams with six lines both originate from here. (Chapter 32)

夫氣之數，起於一，偶於二，成於三，無以加矣。重之則為六也。然三，少陽也。六，太陽也。三，春也。六，夏也。此乾之數也，是為進數。其退亦六。三，少陰也。六，太陰也。三，秋也。六，冬也。此乾坤之數也，是為退數，三畫為經卦，六畫為重卦者，凡以此而已。

The number of qi starts with one, pairs to form two, and completes at three, beyond which it cannot be added. When three is overlapped again, it becomes six. Following the ascending sequence: three is considered less yang, and six is considered yang; three corresponds to spring, and six corresponds to summer — this is the number of Qian, called ascending numbers. Following the descending sequence, it is also six: three is considered less yin, and six is considered yin; three corresponds to autumn, and six corresponds to winter — this is the number of Kun, called descending numbers. Three lines form the simple trigrams, and six lines form the compound trigrams, based on this principle.

凡物之數，有進有退。進以此數，退以此數。三十三章

All numbers of things have a forward half and a backward half. When advancing, this number is used; when retreating, the same number is still used. The measure for prosperity and decline is entirely the same. (Chapter 33)

大抵物理，其盛衰之數相半。方其盛也，既以此數。及其衰也，亦以此數。若一歲十二月，春夏為進數，秋冬為退數。晝夜十二時，自子為進數，自午為退數。人壽百歲，前五十為進數，後五十為退數。以至甲為進數，乙為退數。子為進數，丑為退數。細推物理，無為然。世儒論教，但衍為一律，殊不明陰陽進退之理，惟真人獨得其說。

In general, the principles of things are such that the numbers representing prosperity and decline each account for half. When something is flourishing, one uses the number of prosperity; when it declines, one still uses the same number. For example, a year has twelve months, with spring and summer being the numbers of advancement, and autumn and winter the numbers of retreat; a day and night have twelve hours, with the hours starting from Zi (midnight) being numbers of advancement, and those starting from Wu (noon) being numbers of retreat; human lifespan is a hundred years, with the first fifty years being numbers of advancement and the last fifty years numbers of retreat. This applies even to the heavenly stems, where Jia is the number of advancement and Yi the number of retreat, and to the earthly branches, where Zi is the number of advancement and Chou the number of retreat. Careful examination of the principles of things shows that nothing is not like this (the original text '无为然' should be '无不然'). The scholars of the Confucian tradition discuss numbers, reducing them to a general rule, completely failing to understand the principle that yin and yang have numbers of advancement and retreat. Only the Master Hemp-Robe explained this point.

凡具於形，便具五數。五數既具，十數乃成。三十四章

All things that have form possess the number five. When five is present, the number ten naturally follows. This is because all formed things must be square, and a square has four sides. Adding the center to the four sides makes five. When five expands, it becomes ten. (Chapter 34)

凡麗於氣者，必圓，圓者，徑一而圍三。天所以有三時者，以其氣也。凡麗於形者，必方。方者，徑一而圍四。地所以有四方者，以其形也。天數三，重之則六。地數五，重之則十。何謂十？蓋有四方，則有中央，為五。有中央四方，則為四維，復之中央，是為十也。菲特地為然，凡麗於形，便具十數，解若此也。

Anything attached to qi is necessarily round. A circle, according to ancient measurements, has a diameter of one and a circumference of three. Heaven has the number three, which refers to the three celestial bodies (sun, moon, stars), because it belongs to qi (the original text says "three times"). Anything attached to form is necessarily square. A square has a side length of one and a perimeter of four. Earth has four directions because it belongs to form. The number of heaven is three; when doubled, it becomes six. The number of earth is five; when doubled, it becomes ten. Why ten? With the four directions, there is a central point, making five in total. With the central point and the four directions, adding the four cardinal directions—northeast, southwest, northwest, and southeast—along with the central point counted again, it totals ten. Not only does earth have this, but anything attached to form also has the number ten, and the reasoning is the same (the original text says "菲特" which should be "非特").

大衍七七，其一不用。凡得一數，理自不動。三十五章

The great derivation number uses seventy-seven, totaling forty-nine, but one is left unused. Any that occupy the position of 'one' are the main source and the sovereign, by nature they should remain unmoved. (Chapter 35)

大衍之數五十。其用四十九，卦一而不用。不用之學，學者徒知一為太極不動之數，而不知義實落處也。何則？一者，數之宗本也。凡物之理，無所宗本則亂，有宗本焉，則不當用，用則復亂矣。且如輪之運，而中則止。如鉻之行，而大者後。如網之有綱，而綱則提之。如器之有柄，而柄則執之。如元首在上。手足為之舉。如大將居中，而士卒為之役。如君無為，而臣有為。如賢者尊，而能者使。是知凡得一者，宗也，本也，主也，皆有不動之理。一苟動焉，則其餘錯亂，而不能有所施設者矣。

The number of the Great Transformation is fifty, but only forty-nine are actually used, with one remaining unused (the source says "a single hexagram is hung" which means "one is set aside"). Regarding the study of this "unused one," scholars only know that it is the Taiji, the number that remains still. But they do not understand where exactly this idea is applied. Why? Because "one" is the root of numbers. The principle of all things depends on a root; without it, things become chaotic. Once a root is established, it should not be involved in operations, for if it is, chaos will result again. For example, the axle of a chariot remains still while the wheels turn; the main chariot moves forward while the most honored chariot is at the back; a fishing net has a main rope, which is used to lift the net; an object has a handle, which is used to hold it; the head remains still while the hands and feet move; the general remains in the central camp while the soldiers move about; the ruler remains inactive while the ministers act; the virtuous person is honored while the capable one is assigned tasks. From this we can see that anything occupying the position of "one" is the root, the origin, the master, and has the nature of remaining still. Once this "one" begins to move, everything else becomes chaotic and nothing can be carried out properly.

策數六八，八卦定數。卦數占卦，理之自然。三十六章

The number of stalks used in the divination method of揲蓍 is six times eight, making forty-eight. This number is determined by the Eight Trigrams themselves. Using the numbers inherent to the Eight Trigrams to divinate the trigrams formed is only natural. This chapter opposes the common practice of using all forty-nine stalks in the process, arguing that only forty-eight stalks are genuinely involved in the calculation. (Chapter Thirty-six)

八卦經畫二十四，重之則四十八，又每卦八變，684十八。則四十八者，八卦數也。大衍之數五十者，半百一進數也。其用四十九者，體用全數也。五十除一者，無一也，易無形埒是也。四十九有卦一也者，有一也，《易》變為一是也。一不用者，數之宗本也，可動也。用四十八者，取八數變以占諸卦也。一變為七，七變為九。此之謂也。

The eight primary trigrams together have twenty-four strokes. When overlapped to form six-stroke hexagrams, they total forty-eight. Additionally, each of the eight trigrams undergoes eight transformations, and eight multiplied by six is also forty-eight (the original text's "684 eighteen" is a miswriting of phrases like "also forty-eight"). Thus, forty-eight is indeed the number of the eight trigrams. The number fifty used in the Great Derivation is the number of a hundred plus one; hence, only forty-nine is used, combining the principle and application into a complete number. Removing one from fifty signifies "nothing," which corresponds to the idea in the "Liezi" that the "Book of Changes" has no form or beginning. Hanging one in forty-nine signifies "there is one," which is "the Book of Changes transforms into one." This one is not used because it is the origin of numbers and cannot be moved (the original text's "can be moved" should be "cannot be moved"). The actual number used, forty-eight, is derived from the numbers of the eight trigrams for divination purposes. The phrase "one transformation becomes seven, seven transformations become nine" refers to this.

今筮者於五十數，先置一於前，乃揲之以四十九。或先去其一，欲於四十九數中除一，而終合之。是二者皆全用四十九數，曾不知本卦之本數也。以致誤置一於本卦數中，遂有五與九之失也。且以揲之寄數，但論其多少，而五與九，則無損益於多少之數。而於陰陽正數，亦自無礙。揲法不取其正數，而取其餘數，蓋從其簡便也，簡便，謂一見多少。若待視正數，則煩難矣。又多少之說，無所經見，知古人但以記數也。

Nowadays, those who practice divination with yarrow stalks, when faced with fifty stalks, some place one stalk in front first and then take the remaining forty-nine to count; others first remove one stalk, intending to take another out from the forty-nine, and finally put it back. These two methods essentially involve using all forty-nine stalks in the calculation, and they are unaware of the exact number used for the hexagram. As a result, they mistakenly include the one unused stalk in the count for the hexagram, leading to a discrepancy between the numbers "five" and "nine" in the remainder. Moreover, when counting the remainder during the divination process, it is only concerned with whether the remainder is more or less, and the distinction between "five" and "nine" does not affect the judgment of quantity. These numbers do not interfere with the correct count of yin and yang. The method of using remainders instead of exact numbers is simply for convenience — convenience refers to being able to quickly determine whether the number is more or less. If one were to count the exact numbers each time, it would be tedious. Furthermore, the terms "more" and "less" do not appear in the classic texts, indicating that the ancients used them merely for counting purposes.

《大傳》曰：“大衍之數五十，其用四十九。”謂大衍數本五十，而止用四十九，則其一己先除矣，更無五十全數。分而為二以象四，謂止於四十九數中分而為二也。掛一象三，掛為懸，謂之四十九數中懸掛其一而不用也。筮法，一揲得五與四，四謂之三少。得九與八，八謂之三多。二揲，則五與九已矣。但得三個四，亦謂之三少。得三個八，亦謂之三多，方初得五與久也。而老陽之策三十六，老陰之策二十四，及次正得四與八也，而陰陽之策數如前。則是五九固無損益於多少數，而於陰陽之策正數亦自無傷也。因知四十八數而誤用其九，斷然而明矣。或者又謂揲法得奇偶數。殊不知二揲則五豫九已盡。所以觀其餘數，而不觀其正數，特以從其簡便也。

The Great Treatise says: "The number of the great derivation is fifty, but only forty-nine is used." This means that the original number is fifty, but one is removed first, so the full number of fifty is no longer available. "Dividing into two to represent the two principles" refers to dividing the forty-nine into two groups. "Hanging one to represent three" means hanging one stick aside from the forty-nine, leaving it unused. In terms of divination, the first change results in either five or nine, and five combined with the four from the next two changes is called "three few," while nine combined with the eight from the next two changes is called "three many." In the second and third changes, five and nine no longer appear, so three fours are called "three few" and three eights are called "three many." When the first change results in five or nine (the original text says "five and long" but should be "five and nine"), the number of the old yang is thirty-six and the number of the old yin is twenty-four. When the next two changes result in four and eight, the numbers for yin and yang remain the same. This shows that the numbers five and nine do not affect the determination of few or many, nor do they damage the numbers for yin and yang. Therefore, the original number is forty-eight, and people mistakenly include the forty-ninth stick, which is clearly evident. Some people say that the method of divination involves odd and even numbers, but they do not realize that five and nine are used up after the second change. The reason for looking at the remainder rather than the actual number is simply for convenience.

五行之數，須究落處。應數倍數，亦明特時。三十七章

The numbers of generation and completion in the Five Phases must be traced to specific solar terms and particular trigrams. Also, the numbers corresponding to the trigrams and the numbers that double in sequence should be clearly identified with their respective specific periods. This chapter opposes merely memorizing phrases like "Heaven generates water with the number one, Earth generates fire with the number two" without being able to explain their meanings. (Chapter Thirty-Seven)

天一生水，坎之氣孕於乾金，立冬節也。地二生火，離之氣孕於巽木，立夏節也。天三生木，震之氣孕於艮水，山高地厚，水泉出焉，立春節也。地生四金，兌之氣孕於坤土，立秋節也。天五盛土，離寄戊而土氣孕於離火，長夏節也。凡此皆言其成象矣。天一與地6合而成水，乾坎合而成水於金，冬至節也。地二與天七合二成火，巽離合而火成於木，夏至節也。天三與地八合而成木，艮震合木成於水，春分節也。地四與天九合而成金，坤兌合而金成於土，秋分節也。天五與地十合而成土，離寄於己而土成於火也。凡此，皆言其成形矣。

First, the phases corresponding to the generating numbers: Heaven generates water, which is the water energy of Kan nurtured within the metal of Qian, occurring at the Beginning of Winter; Earth two generates fire, which is the fire energy of Li nurtured within the wood of Xun, occurring at the Beginning of Summer; Heaven three generates wood, which is the wood energy of Zhen nurtured within the water of Gen—mountains are high and earth is thick, and spring water flows from there, occurring at the Beginning of Spring; Earth four generates metal, which is the metal energy of Dui nurtured within the earth of Kun, occurring at the Beginning of Autumn (the original text '地生四金' should be '地四生金'); Heaven five generates earth, which is the earth energy of Li through the戊 earth, and earth energy is nurtured within the fire of Li, occurring at the Long Summer (the original text '天五盛土' should be '天五生土'). The above describes the stage of the Five Phases 'forming images'. Now, the phases corresponding to the completed numbers: Heaven one and Earth six combine to form water, Qian and Kan combine, water is formed in metal, occurring at the Winter Solstice; Earth two and Heaven seven combine to form fire, Xun and Li combine, fire is formed in wood, occurring at the Summer Solstice; Heaven three and Earth eight combine to form wood, Gen and Zhen combine, wood is formed in water, occurring at the Spring Equinox; Earth four and Heaven nine combine to form metal, Kun and Dui combine, metal is formed in earth, occurring at the Autumn Equinox; Heaven five and Earth ten combine to form earth, Li through the己 earth, and earth is formed in fire. The above describes the stage of the Five Phases 'forming shape'.

夫以五言相成數，雖兒童亦能誦。要其義實。縱老壯亦不知落處也。是之謂盲隨古人，何以見《易》乎？以至先天諸卦，初以一陰一陽相間，次以二陰二陽相間，倍數至三十二陰三十二陽相間。《太玄》諸首，初以一陰一陽相間，此以三陽三陰相間，倍數至二十七陰二十七陽相間。此其理何在哉？以時物推之，自祖父子孫，有眾寡之漸。自正二三四五六月，有微盛之滋，皆數之所以明理也。應數見前說。

This system of the five phases generating and complementing each other is something even children can recite; but if one asks about its true meaning and where it actually lies, even mature scholars cannot explain it. This is called following the ancients blindly, and how can one then see the Book of Changes? Now look at the order of the sixty-four trigrams in the Earlier Heaven (Earlier Heaven) system: the very first line alternates one yin and one yang, the second line alternates two yins and two yangs, and so on, doubling upwards until the top line alternates thirty-two yins and thirty-two yangs. The eighty-one sections in Yang Xiong's Tai Xuan also follow the same principle: the very first line changes one by one, then triples upwards, until the top line alternates twenty-seven yins and twenty-seven yangs (the original text says 'this is' but should be 'this follows'). What is the basis for this principle? Using the seasons and things in nature to infer: from ancestor to father to son to grandson, the lower the generation, the more people there are, which shows an increase from few to many; from the first month to the second month up to the sixth month, the yang energy gradually increases from slight to strong. All these use numbers to explain principles. As for the so-called 'responding to numbers', it has already been discussed earlier.

卦位生數，運以成數。生成之數，感應之道。三十八章

The numbers one to five, known as the generating numbers, are arranged in the positions of the hexagrams. Above them run the numbers six to ten, known as the completing numbers. The combination of generating and completing numbers represents the way heaven and earth interact and respond to each other. (Chapter 38)

生數，謂一二三四五，陰陽之位也，天道也。成數，謂六七八九十，剛柔之德也，地道也。以剛柔成數，而運於陰陽生數之上，然後天地交感，吉凶葉應。而天下之事，無能逃於其間矣。陰陽之位，有所無形，在天也。剛柔則形，而以其在地也。

The so-called "born numbers" are one, two, three, four, and five, which indicate the positions of yin and yang, belonging to the heavenly way. The so-called "formed numbers" are six, seven, eight, nine, and ten, which reflect the nature of strength and flexibility, belonging to the earthly way. The formed numbers, which represent strength and flexibility, operate upon the born numbers, which represent yin and yang, and thus heaven and earth interact and respond to each other, and fortune and misfortune harmonize accordingly («leaf response» is «coordinated response»). All matters in the world cannot escape this principle of response. The positions of yin and yang have only positions and no form, because they belong to heaven (the original text «there is no form» should be «there is position but no form»); strength and flexibility have already taken form, because they belong to earth.

一變為七，七變為九。即是卦妄，宜究其實。三十九章

From one to seven, and from seven to nine, these numbers correspond to the changing sequences of the eight trigrams, appearing mysterious, but each statement has its basis, and it should be pursued to its actual meaning. (Chapter 39)

《沖虛經》曰：《易》無形埒。易變而為一，一變而為七，七變而為九。九者，究也，復變而為一。蓋卦爻自一變、二變、三變、四變、五變、六變、至七變，謂之歸魂，而本宮之氣革矣。更二變而極於九，遂復變為一而返本也。學者不悟經意溺空泛說，失之甚矣。

The "Chongxu Zhenjing" (i.e., "Tianrui" from the "Liezi") says: The "Yi" has no form or boundary; it changes from one to seven, and from seven to nine; nine signifies the end, and when it reaches nine, it changes back to one. Applied to the hexagrams, this means that the lines of the hexagram change from the first change, second change, third change, fourth change, fifth change, sixth change, up to the seventh change, called "guihun," at which point the energy of the original trigram has already changed. Changing again twice more, reaching the ninth change, it returns to one and goes back to the original trigram. Scholars who fail to grasp the true meaning of the text and become engrossed in empty and abstract discussions have strayed far from the correct path.

名易之義，非訓變易。陰陽根本，有在於是。四十章

The name "Yi" does not mean "change" in the sense of transformation. It refers to the original state where yin and yang have not yet differentiated, a state without form or indication. The fundamental nature of yin and yang lies here. This chapter opposes determining the name of the Book of Changes based solely on the meaning of its characters, and instead advocates determining it based on the sequence of cosmic generation. (Chapter Forty)

《易》者，大易也。大易，未見氣也。視之不見，所之不聞，循之不得，故曰《易》。《易》者，希微玄虛凝寂之稱也。及易變而為一，一遍而為七，七變而為九，九復變而為一也。一者，形變之始也。清輕者上為天，重濁者下為地，沖和氣者中為人。謂之《易》者，知陰陽之根本有在於是也。此說本於《沖虛真經》，是為定論。學著盲然不悟，乃作變《易》之《易》，即是字言之，非宗旨之學也。唯揚雄為書，擬之曰：《太玄》，頗得之。道家亦以曰月為古之易字，蓋其本陰陽而言也。

The so-called "Yi" refers to the "Da Yi" (also called "Tai Yi" in the "Lie Zi" and "Qian Zao Du"). The Da Yi is the stage before even qi has appeared: it cannot be seen, heard, or touched, hence it is called "Yi" (the original text says "suo zhi bu wen" which should be "ting zhi bu wen"). The character "Yi" itself is the name for such states as rare, subtle, mysterious, empty, condensed, and silent. When "Yi" transforms into one, one transforms into seven, seven transforms into nine, and nine again transforms back into one (the original text says "yi bian" which should be "yi bian"), this "one" is the beginning of form and substance. The light and clear rises to become Heaven, the heavy and turbid sinks to become Earth, and the harmonious qi in the middle becomes Human. To name this discipline "Yi" is to make people understand that the fundamental principle of yin and yang lies in this undivided state. This view originates from the "Chong Xu Zhen Jing," and can be considered an unchanging doctrine. Scholars remain confused and fail to understand it, instead interpreting it as "bian yi" (changeable), which is merely a superficial interpretation based on the character, not an exploration of its origin. Only Yang Xiong, imitating the "Yi," wrote a book called "Tai Xuan," which is said to have captured the essence of this idea. The Daoist school also takes the character formed by the sun above and the moon below as the ancient "Yi" character, which is also based on the principle of yin and yang.

《易》道瀰漫，九流可入。當知活法，要須自悟。四十一章

The principles of the Book of Changes permeate everywhere, and all schools of thought can enter through this path. Those who study should understand the concept of "living method," but ultimately, the living method can only be grasped through personal insight; no one can substitute for oneself. (Chapter Forty-One)

《易》之為書，本於陰陽。萬物負陰而抱陽，何適而非陰陽也？是以在人惟其所入耳。文王、周公以庶類入，宣父以八物入，斯其上也。其後或以律度人，或以曆數人，或以仙道人。以此知《易》道無往而不可也。苟惟束於辭訓，則是犯法也，良田未得悟耳。果得悟焉，則辭外見意，而縱橫妙用，唯吾所欲，是為活法也。

The book of Changes originates from yin and yang. The Tao Te Ching says that all things carry yin and embrace yang, so where is there not yin and yang in the world? Therefore, the way to enter the study of the Changes depends on each person's own approach. King Wen and the Duke of Zhou entered through the classification of all things, while Confucius entered through the eight fundamental elements of heaven, earth, thunder, wind, water, fire, mountain, and marsh, which is the highest and most refined approach. Later people entered through music scales and measurements, others through calendars and divination, others through the path of alchemy and spiritual cultivation (the three instances of the word 'person' should be read as 'entry'). From this we can see that the Way of the Changes is adaptable wherever it goes. If one is confined only to the study of words and meanings, then one has fallen into a rigid method (the original text says 'violation of law,' which should be read as 'rigid method' in contrast to 'living method' mentioned later). The root of this is because one has not yet understood (the original text says 'good field,' which should be read as 'good reason'). Only when one truly understands can one see the meaning beyond the words, and apply it freely in all directions, achieving what one desires, which is called the living method.

故曰：“學《易》者當於羲皇心地者弛聘，無於周、孔言語下拘攣。”

Therefore, it says: "Those who study the Book of Changes should freely roam and run on the original mind of Fuxi, and not be confined and cramped by the words of the Duke of Zhou and Confucius." (The original text "心地者弛聘" should be "心地上驰骋.") These two sentences are the central theme of the entire book.

世俗學解，浸漬舊聞。失其本始，《易》道淺狹。四十二章

The conventional methods of interpreting the Classic are entirely immersed in existing doctrines, having completely lost the original starting point of the Book of Changes. As a result, the way of the Book of Changes becomes superficial and narrow. This is the conclusion of the entire text, responding to the statement in Chapter Four that "Confucius and the Duke of Zhou walked alone, and the way of the Book of Changes became obscured." (Chapter Forty-Two)

羲皇氏正《易》，《春秋》比也。周、孔明《易》，作傳比也。左氏本為《春秋》作傳，而世乃玩其文辭，致左氏孤行，而《春秋》之微旨泯矣。《易》之有辭，本為羲皇發揚。學者不知借辭以明其畫象，遂溺其辭，加以古今訓注而襲謬承誤，使羲皇初意不行於世，而《易》道於此淺狹矣。嗚乎！

Fuxi established the original Book of Changes, just as Confucius compiled the Spring and Autumn Annals; the Duke of Zhou and Confucius explained the principles of the Book of Changes, just as Zuo Qiuming wrote the Commentary on the Spring and Autumn Annals. Zuo Qiuming was originally meant to explain the Spring and Autumn Annals, but later generations focused only on the literary style of the Commentary, causing the Commentary to become widely popular on its own, while the profound original meaning of the Spring and Autumn Annals was gradually lost. The reason the Book of Changes has words is to elaborate on Fuxi's hexagrams. Scholars do not use the words to illuminate the images of the hexagrams, but instead become immersed in the words themselves. Moreover, with the continuous transmission of interpretations and annotations from ancient to modern times, errors have been passed down, leading to the original intention of Fuxi being obscured and the Way of the Book of Changes becoming shallow and narrow. What a pity!

麻衣道者《羲皇氏正易心法》，頃得之廬山一異人。或云許堅。或有疑而問者，餘應之云：“何疑之有？顧其議論可也。”昔皇帝《素問》，孔子《易大傳》，世尚有疑之，嘗曰：世固有能作《素問》者乎？固有能作《易大傳》者乎？雖非本真，亦皇帝、孔子之徒也。

The Master Hemp-Robe obtained this book called The Mind Method of the Orthodox Changes from an eccentric person in Mount Lu, and some people say that person is Xu Jian. Some people have questioned the origin of this book, and I answered, "What is there to doubt? Just look whether its arguments hold up." In the past, even the Yellow Emperor's "Su Wen" and Confucius' "Yi Da Zhuan" were doubted by people. Once someone asked, "Can there really be someone who wrote the "Su Wen"? Can there really be someone who wrote the "Yi Da Zhuan"? Even if it was not written by the person himself, it must have been written by someone from the school of the Yellow Emperor or Confucius."

餘於《正易心法》，亦曰：世固能有作之者乎？雖非麻衣，是乃麻衣之街徒也。胡不觀其文辭議論乎？一滴千金，源流天造，前無古人，後無來者。翩然於羲皇心地弛聘，實物外真仙之書也。讀書十年方悟，浸漬觸類，以知《易》道之大如是也。得其人，當與共之。

I also say of The Mind Method of the Orthodox Changes: How could there really be someone who could write such a book? Even if it is not written by Master Hemp-Robe himself, it must certainly be from his disciples. Why not examine its words and arguments? A single drop is worth a thousand pieces of gold; its origin comes from heaven, preceding all ancient sages and surpassing all future ones. It gracefully roams upon the heartland of Fuxi, truly a book of the transcendental sages. I have studied it for ten years before I could understand it. Through long immersion and broad understanding, I have come to realize how vast the Way of the Book of Changes really is. In the future, when I meet the right person, I should share it with him.

崇寧三年三月九曰，廬峰隱者李潛幾道書。

In the third month of the third year of Chongning (1104 CE), on the ninth day of the first month, the hermit Li Qian, styled Ji Dao, made a record.

五代李守正叛河中，周太祖親征。麻衣語趙韓王曰：“李侍中安得久？其城中有三天子氣。”末歲，城陷。時周世宗與宋朝太祖侍行。錢文僖公若水，陳希夷每見，以其神觀清粹，謂可學仙，有升舉之分。見之未精，使麻衣決之。麻衣云：“無仙骨，但可作貴公卿耳。”夫以神仙與帝王之相，豈可識哉？麻衣一見決之，則其識為何如也？即其識神仙、識帝王眼目以論《易》，則其出於尋常萬一也，固不容於其言矣。

During the Five Dynasties period, Li Shouzhen rebelled in Hezhong. The Later Zhou Taizu, Guo Wei, personally led the campaign. The Hemp-Robed Daoist told Zhao Hanwang (Zhao Pu, later enfeoffed as the Duke of Han) that "Where is Li Shizhong able to hold out for long? There are the signs of three emperors within that city." By the end of the year, the city was indeed captured. At that time, the Later Zhou Shizu, Chai Rong, and the Song Taizu, Zhao Kuangyin, were all present with the army — together with Guo Wei, making exactly three emperors. There was also Qian Wenxi Gong Qian Ruoshui. Every time Chen Xiyi saw him, he felt that Qian had a clear and pure appearance, saying that he could learn immortality and have the chance to ascend to heaven. However, Chen Xiyi himself was not precise enough in his judgment, so he invited the Hemp-Robe to determine it. The Hemp-Robe said, "He has no bones of an immortal, he can only become a prominent minister and high official." How could the appearance of a sage and the appearance of an emperor be easily recognized? The Hemp-Robe could determine it at a glance, showing how sharp his eyes were. With such eyes capable of recognizing immortals and emperors, his interpretation of the Book of Changes would naturally surpass ordinary people by a million times. His words were not to be lightly dismissed.

乾道元年冬十有一月初七曰，玉溪戴師愈孔文撰。

In the first year of the Qian Dao era (1165 AD), on the seventh day of the eleventh lunar month in winter, Dai Shi Yu, styled Ziywen, wrote this colophon.