An Exposition of the Zhou Changes, Volume Sixteen, by Hui Dong

八卦成列，象在其中矣。注。象謂三才成八卦之象。乾坤列東，艮兌列南，震巽列西，坎離在中，故八卦成列則象在其中矣。「天垂象，見吉凶，聖人象之」是也。因而重之，爻在其中矣。注。謂參重三牙為六爻，發揮剛柔，則爻在其中。六畫稱爻，「六爻之動，三極之道也」。

The *Great Treatise* below says: When the eight trigrams are arranged in a sequence, the trigram images are contained within them. Hui Dong comments: The term "image" here refers to the trigrams formed by the intermingling of the three principles—Heaven, Earth, and Humanity. According to the "Najia" system of directional assignment, the trigrams Qian and Kun are paired with Jia and Yi and are placed in the east, the trigrams Gen and Dui are paired with Bing and Ding and are placed in the south, the trigrams Zhen and Xun are paired with Geng and Xin and are placed in the west, and the trigrams Kan and Li are paired with Wu and Ji and are placed in the center. Therefore, when the eight trigrams are arranged in a sequence, their images are all contained within them. The *Great Treatise* above says, "Heaven shows an image, revealing auspicious and ominous signs; the sage personages imitate this image," which refers precisely to this principle. The text also says: When the eight trigrams are overlaid upon one another, the six lines are contained within them. Hui Dong comments: By overlaying the three principles, the six lines are formed—here the term "three principles" is mistakenly written as "three teeth"—the soft and hard lines are activated and transformed, and the lines are thus contained within them. Each of the six lines is called a "line." The *Great Treatise* above says, "The movement of the six lines represents the principles of the three aspects," which refers precisely to this.

剛柔相推，變在其中矣。注。謂十二消息九六相變，剛柔相推而生變化，故變在其中矣。繫辭焉而明之，動在其中矣。注。謂繫彖象九六之辭而明其情，故動在其中。鼓天下之動者存乎辭也。明或作命，謂命吉凶。

The transmission says: The yao of yin and yang move and change with each other, and transformation is thus generated. Hui Dong's commentary: This refers to the mutual transformation of the nine and six in the twelve hexagrams of the changing hexagrams, where the strong pushes the weak and the weak pushes the strong, thus generating transformation, so it is said that transformation is thus generated. The transmission also says: The text explains the previous statements, and the direction of things is thus contained. Hui Dong's commentary: This refers to King Wen attaching the nine and six to the tao statements and yao statements to explain their meaning, so it is said that the direction of things is thus contained. The movement of the world is stirred by the words. The character 'ming' is alternatively written as 'ming' in another version, meaning to determine good or bad fortune.

吉凶悔吝者，生乎動者也。注。動謂爻也。「爻也者，效天下之動者也。」爻象動內，吉凶見外，吉凶生而悔吝著，故生乎動者也。剛柔者，立本者也。注。乾剛坤柔為六子父母。乾天稱父，坤地稱母，本天親上，本地親下，故立本者也。變通者，趣時者也。注。變通配四時，故趣時者也。

The transmission says: the four judgments of good fortune, misfortune, regret, and hardship all arise from movement. Hui Dong explains: "movement" refers to the lines. The "Great Treatise" of the lower part of the transmission says, "the lines are those that reflect the movement of the world." When the lines in the inner trigram move, good fortune or misfortune appear in the outer trigram; once good fortune or misfortune arise, regret and hardship become evident, so they all originate from movement. The transmission also says: yin and yang are the foundation. Hui Dong explains: Qian is yang and Kun is yin, and they are the parents of the six subordinate trigrams: Zhen, Kan, Gen, Xun, Li, and Dui. Qian is called the father because it represents Heaven, and Kun is called the mother because it represents Earth; those originating from Heaven are attached above, and those originating from Earth are attached below, so yin and yang establish the foundation. The transmission further says: change and communication are responsive to circumstances. Hui Dong explains: the twelve changing trigrams' transformation and adaptability correspond with the four seasons of spring, summer, autumn, and winter, so they are responsive to the times.

吉凶者，貞勝者也。注。貞，正也。勝讀為稱，稱，好也。陽吉陰凶為禍福正，故吉凶者貞稱者也。天地之道，貞觀者也。注。天地謂二五。二五中正以觀天下，故天地之道貞觀者也。

The transmission says: "Good fortune and misfortune are determined by what is correct." Hui Dong comments: "Zhen" means correct. "Sheng" is read as "cheng," which means appropriate or suitable. Yang represents good fortune and Yin represents misfortune, which is the constant principle of misfortune and good fortune. Therefore, good fortune and misfortune are determined by "Zhen cheng." The transmission also says: "The way of Heaven and Earth is to show people what is correct." Hui Dong comments: "Heaven and Earth" refer to the second line and the fifth line. The second and fifth lines are in the center and are correct, using the virtue of being in the center and correct to enlighten the world. Therefore, the way of Heaven and Earth is correct and can be observed.

日月之道，貞明者也。注。日月謂坎離，未濟當晦，既濟當望，日月雙明，故日月之道貞明者也。天下之動，貞夫一者也。注。一謂乾元。爻之動，一則正，兩則惑，故天下之動，貞夫一者也。

The transmission says: The movement of the sun and moon follows a correct path and remains ever bright. Hui Dong explains: The sun and moon refer to the Kan and Li trigrams. The hexagram "Wu Ji" (Without Completion) corresponds to the time when the moon is at its darkest, while the hexagram "Ji Ji" (Completion) corresponds to the time when the moon is full. When the sun and moon shine together, they are bright and harmonious, hence the way of the sun and moon is upright and ever bright. The transmission also says: The changes of all things in the world are unified under the principle of "one." Hui Dong explains: This "one" refers to the vital energy of the trigram Qian. When a single line moves, it returns to correctness, but when two lines or more move, it leads to confusion. Therefore, the movement of the world is based on the principle of "one."

夫乾確然示人易矣。注。陽在初弗用，寉然無為，潛龍時也。不易世，不成名，故示人易者也。夫坤退然示人簡矣。注。陰動而退，故曰退然。簡，閱也。坤以簡能，閱內萬物，故示人簡者也。

The transmission says: Qian is strong and vigorous, clearly showing people simplicity. Hui Dong's commentary: A yang line is in the first position but not yet in use, remaining high and independent without action, which is precisely the time of "the hidden dragon does not act." It is not altered by worldly matters, nor does it seek fame, hence it clearly shows people simplicity. The transmission also says: Kun is gentle and yielding, clearly showing people simplicity. Hui Dong's commentary: When yin energy begins to move, it retreats, hence it is called "retreating." "Simplicity" means the ability to contain and examine, and Kun, with its simplicity, can contain and examine all things, hence it clearly shows people simplicity.

爻也者效此者也，象也者象此者也。注。此謂易簡。易簡一也，天下之動貞夫一，故效此者也。三才合於一元，故象此者也。爻象動乎內，吉凶見乎外。注。內初外上也。陽象動內則吉見外，陰爻動內則凶見外也。功業見乎變。注。吉凶生大業，故功業見乎變。變謂所動之一爻。

The transmission says: The lines are modeled after this, and the images are derived from this. Hui Dong comments: "This" refers to the simplicity and ease of the principles of Heaven and Earth. Simplicity and ease return to one, and all movements in the world are based on this one, so the lines are modeled after it. Heaven, Earth, and humanity converge in the same vital energy, so the images are derived from it. The transmission says: The line images arise within the inner trigram, and fortune and misfortune manifest in the outer trigram. Hui Dong comments: "Inner" refers to the first line, and "outer" refers to the top line. Yang represents fortune, so the yang image arising within leads to fortune manifesting outside; Yin represents misfortune, so the yin line arising within leads to misfortune manifesting outside. The transmission says: Achievements are revealed through change. Hui Dong comments: Fortune and misfortune give rise to great achievements, so achievements are revealed through change; here, "change" refers to the line that has moved.

聖人之情見乎辭。注。乾為聖人，爻彖以情，言辭以覩乎情，故聖人之情見乎辭。天地之大德曰生。注。天地爻也。乾天稱父，坤地稱母，乾為大德，為生，天降感而生聖人，故天地之大德曰生。

The transmission says: The sentiments of the sage are expressed in words. Hui Dong comments: The trigram Qian takes the image of the sage. The line statements and the彖 statements are based on sentiment and expressed in words; people see the sentiment through the words, hence the sentiments of the sage are revealed in words. The transmission says: The greatest virtue of heaven and earth is to nurture. Hui Dong comments: Here, "heaven and earth" refers to the parents' hexagram positions among the six relations. Qian represents heaven and is called father, while Kun represents earth and is called mother; Qian is of great virtue and is associated with birth, as heaven sends down response and gives rise to the sage. Hence, the greatest virtue of heaven and earth is to nurture.

聖人之大保曰位。注。福德爻也，亦曰寶爻。淮南王說母生子曰保。乾為聖人，陽稱大，乾為金為王，故為大保。位謂乾五。何以守位曰仁。注。專爻也。震為守，乾為仁，專爻助福德者，故曰守位。

The transmission says: The greatest protection of the sage is called "position." Hui Dong's commentary: In terms of the six relations, this refers to the fortune virtue line, also called the treasure line. The Huainanzi says that a mother giving birth to a child is called "protection." The Qian trigram takes the image of the sage, and the yang is called "great," while Qian also represents metal and the king, so it is called "great protection." "Position" refers to the fifth line of the Qian hexagram. The transmission says: By what means is this position maintained? By benevolence. Hui Dong's commentary: This is a specialized line. The Zhen trigram is the master of protection, and the Qian trigram represents benevolence. A specialized line assists the fortune virtue line, hence it is said to be "maintaining the position."

何以聚人曰財。注。財爻也，與人同制之爻，故以聚人。坤為聚為財，乾為人，故聚人曰財。理財正辭禁民為非曰義。注。繫爻也。坤為理財，乾為正辭，坤為民為義，坤陰為非，以乾制坤，故禁民為非曰義。繫爻財所生者，《靈寶經》說下克上曰伐，猶民為非當禁之，禁之者保爻，聖人在上位，詰奸慝、刑暴亂是也。天地福德，父子也；專爻，兄弟也；財爻，夫婦；保繫二爻，君臣也，是為六戚。家人一卦義備矣。

The transmission says: What brings people together? It is wealth. Hui Dong's commentary: This is the wealth line, which is the same as the siblings line and is subject to control, so it can bring people together. The earth line governs gathering and wealth, while the heaven line represents people, so gathering people depends on wealth. The transmission says: Managing wealth, regulating speech, and preventing the people from wrongdoing is called "righteousness." Hui Dong's commentary: This is the binding line. The earth line manages wealth, the heaven line regulates speech; the earth line represents the people and righteousness, and since the earth line is yin and governs "wrongdoing," the heaven line is used to restrain the earth line. Therefore, preventing the people from wrongdoing is called "righteousness." The binding line is produced by the wealth line. The Lingbao Jing says that the lower line controlling the upper line is called "attack," just as wrongdoing by the people should be restrained. The one who takes action to restrain is the guardian line. The sage is in the upper position, investigating wickedness and punishing violence and disorder, which is exactly this. The heaven line and the virtue line are father and son, the specialized line is siblings, the wealth line is husband and wife, the guardian line and the binding line are sovereign and minister. Together they form the "six relatives." The family hexagram has already fully explained this meaning.

疏。「象謂」至「是也」○此虞義也。在天成象，聖人則天之象分為三才，觀變於陰陽而立卦，故謂三才成八卦之象。甲乙在東，故乾坤列東；丙丁在南，故艮兌列南；庚辛在西，故震巽列西；戊己居中，故坎離在中。此八卦之象，故云八卦成列象在其中矣。

This is Yu Fan's view. The heavens generate various forms and phenomena; the sage models himself after the heavenly phenomena, dividing them into the three principles of heaven, earth, and humanity. Observing the changes of yin and yang, the trigrams are established, so it is said that the three principles intermingle to form the images of the eight trigrams. According to the method of Najia, Jia and Yi belong to the east, so Qian and Kun are placed in the east; Bing and Ding belong to the south, so Gen and Dui are placed in the south; Geng and Xin belong to the west, so Zhen and Xun are placed in the west; Wu and Ji belong to the center, so Kan and Li are located in the center. This is the image of the eight trigrams, hence it is said, "When the eight trigrams are arranged in order, their images are already contained within."

○「謂參」至「道也」○此虞義也。分天象為三才，以地兩之為六畫，故云參重三才為六爻。參重即參兩也。「立地之道曰柔與剛」，發動揮變，變剛生柔爻，變柔生剛爻，故發揮剛柔則爻在其中。以三為六，故六畫稱爻。六畫乃兼三才而兩之者，故云「六爻之動，三極之道也」。

The passage discusses Yu Fan's explanation. He divides celestial phenomena into the three elements (Heaven, Earth, Humanity), and then doubles the earthly element to form six lines. Therefore, the three elements are combined to form six lines. "Threefold repetition" refers to the concept in the "Commentary on the Hexagrams" that "Heaven is threefold, Earth is twofold." The "Commentary on the Hexagrams" states, "The principle of Earth is flexibility and firmness." When flexibility and firmness are activated, they transform into each other: transformation of firmness produces flexibility, and transformation of flexibility produces firmness. Thus, the movement of flexibility and firmness gives rise to the lines. Expanding from three lines to six lines, each of the six lines is called a "yao." The six lines are derived by taking the three elements and doubling each, hence it is said, "The movement of the six lines represents the principles of the three elements."

○「謂十」至「中矣」○此虞義也。乾坤各六爻，乾息坤消，故謂十二消息。九六相變，二往一來曰推，剛推柔生變，柔推剛生化，故剛柔相推而生變化，言爻之變在其中矣。○「謂繫」至「吉凶」○此虞義也。謂文王繫六十四卦三百八十四爻之辭，爻彖以情言，因其動而明其情，故動在其中矣。陽息震為鼓，故鼓天下之動者存乎辭也。「明或作命」者，謂今本有作命者。命吉凶，《周書·召誥》文。下云「吉凶悔吝生乎動」，故以命之也。

The explanation refers to the passage from "speaking of ten" to "is complete." This is Yu Fan's view. The trigrams of Heaven and Earth each have six lines. The trigram of Heaven represents the growth of yang, while the trigram of Earth represents the decline of yin, forming twelve trigrams that indicate the changes of yin and yang. The numbers nine and six alternate with each other, moving back and forth, which is called "pushing." When yang pushes yin, it produces a change, and when yin pushes yang, it produces a transformation. Therefore, the mutual pushing of yang and yin produces change, and the changes of the lines are exactly what this refers to. The explanation refers to the passage from "speaking of the system" to "auspicious and ominous." This is also Yu Fan's view. It refers to King Wen attaching words to the sixty-four trigrams and the 384 lines. The statements of the lines and the statements of the trigrams are based on reality and expressed in accordance with the movement of the lines, explaining their nature. Therefore, the direction of movement is contained within them. When yang energy grows to the trigram of Thunder, it is called "drumming," so the movement of the world is expressed through the words. "Ming" or "ming" is mentioned, indicating that the common version of the text sometimes uses "ming." "Ming auspicious and ominous" comes from the "Book of Documents, the Book of Zhou, the Zhao Gao." The following text says "auspiciousness, regret, and hardship arise from movement," so the term "ming" is used to explain it.

○「動謂」至「者也」○此虞義也。「道有變動，故曰爻」，故動謂爻也。動，發也。兩三才為六畫則發揮剛柔而生爻，故爻也者效天下之動者也。爻象動內，吉凶見外，吉凶由動而生，悔吝由動而著，故吉凶生而悔吝著也。

The passage discusses Yu Fan's interpretation. The "Great Treatise" of the "Commentary on the Hexagrams" states, "The Dao has movement and change, hence it is called a yao (line)." Therefore, "movement" here refers to the yao. "Movement" signifies the act of initiating and transforming. By doubling the three elements (heaven, earth, and humanity) to form six lines, the principles of yin and yang are transformed and generate the yao, hence the yao is said to follow the movement of the world. The yao image is generated within the inner trigram, while the fortune or misfortune is manifested in the outer trigram. Fortune and misfortune arise from movement, while regret and hardship become evident through movement. Therefore, fortune and misfortune are generated, and regret and hardship become apparent.

○「乾剛」至「者也」○此虞義也。乾陽金堅故剛，坤陰和順故柔。六子索於乾坤而得者，故為六子父母。乾天稱父，坤地稱母，約《說卦》文。震、坎、艮皆出乎乾而與乾親，故曰本天親上；巽、離、兌皆出乎坤而與坤親，故曰本地親下。天尊故上，地卑故下，此亦約《文言》而言。乾坤立六子之本，故立本者也。

The passage discusses Yu Fan's interpretation. Qian belongs to Yang, like metal which is firm, hence it is called "strong." Kun belongs to Yin, with a nature that is gentle and harmonious, hence it is called "soft." The six trigrams Zhen, Kan, Gen, Xun, Li, and Dui all derive from Qian and Kun, so Qian and Kun are the parents of the six trigrams. Qian represents Heaven and is called "father," while Kun represents Earth and is called "mother," as taken from the meaning of the "Commentary on the Hexagrams." Zhen, Kan, and Gen originate from Qian and are close to it, so it is said "they are closely related to Heaven above." Xun, Li, and Dui originate from Kun and are close to it, so it is said "they are closely related to Earth below." Heaven is exalted and resides above, while Earth is humble and resides below, as taken from the meaning of the "Words of the King" in the Qian hexagram. Qian and Kun establish the foundation for the six trigrams, so they are called "those who establish the root."

○「變通」至「者也」○此虞義也。謂泰、大壯、夬配春，乾、遘配夏，否、觀、剝配秋，坤、復、臨配冬，十二消息相變通而周於四時，故趣時者也。○「貞正」至「者也」○貞正，《師·彖傳》文。勝讀為稱，姚信義也。古勝與稱通。《考工記》曰：「角不勝乾，乾不勝筯，謂之不參。」注云：「故書勝或作稱。」《晉語》曰：「中不勝貌。」韋昭云：「勝當為稱。」是古文通也。稱，好也，《釋言》文。陽吉陰凶，道之常也。《管子》論蓍龜曰：「為萬物先，為禍福正。」吉凶以貞為稱，故貞稱者也。《孟子》曰：「莫非命也，順受其正。」曾子曰：「吾得正而斃焉，斯已矣。」知進退存亡而不失其正，是貞稱之義也。

The passage explains the interpretation of the section from "Change" to "is." This is Yu Fan's view. The hexagrams Tai, Da Zhuang, and Guai correspond to spring, while Qian and Guo correspond to summer; Po, Guan, and Bo correspond to autumn, and Kun, Fu, and Lin correspond to winter. The twelve hexagrams of the changing seasons transform and circulate through the four seasons, hence they are said to follow the time. The passage explains the section from "Zhen Zheng" to "is." "Zhen" is interpreted as "correct," as stated in the Commentary on the Judgment of the hexagram Shi. "Sheng" is read as "Cheng," according to Yao Xin's view. In ancient times, the characters "Sheng" and "Cheng" were interchangeable. The Zhou Li mentions "Jiao Bu Sheng Gan, Gan Bu Sheng Ju, called 'Bu Can'," and Zheng Xuan's commentary says "the ancient text 'Sheng' may also be written as 'Cheng'"; the Guoyu mentions "Zhong Bu Sheng Mao," and Wei Zhao's commentary says "Sheng should be 'Cheng'," showing that the two characters were used interchangeably in ancient texts. "Cheng" is interpreted as "good," as stated in the Erya. Yang represents good fortune, while Yin represents misfortune, which is the constant pattern of heaven. The Guanzi discusses the divination tortoise and yarrow stalks, saying that they lead all things and establish the standard for fortune and misfortune. Good and bad fortune are measured by "Zhen," hence it is said "Zhen Cheng." The Mengzi says, "Nothing is not fate; to accept it in accordance with the right path is to receive its correctness." Zengzi says, "I will die in the right path, and that is enough." Understanding the boundaries of advancement, retreat, existence, and demise without losing correctness is the meaning of "Zhen Cheng."

○「天地」至「者也」○乾五為天，坤二為地，故天地謂二五。二五得正得中，故中正以觀天下，是貞觀之義也。○「日月」至「者也」○坎月離日，故日月謂坎離。未濟月晦，虞義也。未濟主月晦，則既濟主月望也。故荀氏曰：「離為日，日中之時正當離位然後明也。月者坎也，坎正位沖離。」沖謂十五日，月當日沖，正值坎位，亦大圓明，故曰日月之道貞明者也。《參同契》曰：「十五乾體就，盛滿甲東方，蟾蜍與月兔，日月氣雙明。」是貞明之義也。

The passage explains the section from "Heaven and Earth" to "is the case." The fifth line of the Qian trigram represents Heaven, and the second line of the Kun trigram represents Earth, so the term "Heaven and Earth" in the transmission refers to the second and fifth lines. Since the second and fifth lines are both in their proper positions and central positions, they can demonstrate the virtue of being just and upright to the world, which is the meaning of "Zhen Guan." The passage explains the section from "Sun and Moon" to "is the case." The Kan trigram represents the moon, and the Li trigram represents the sun, so "Sun and Moon" refers to Kan and Li. According to Yu Fan, the hexagram "Wei Ji" (The Non-Completion) corresponds to the waning moon; if "Wei Ji" corresponds to the waning moon, then "Ji Ji" (The Completion) corresponds to the full moon. Therefore, Xun Shuang said: "Li represents the sun, which reaches its zenith at the position of Li and then becomes bright. The moon is represented by Kan, and the proper position of Kan is opposite to Li. "Opposition" refers to the fifteenth day of the lunar month, when the moon and sun are directly opposite, precisely at the position of Kan, and the moon is full and bright. Therefore, the way of the sun and moon is upright and ever bright. The "Zhou Yi Cang Tong Qi" says: "On the fifteenth day, the Qian trigram is complete, the full moon rises in the east, the toad and the rabbit of the moon, the sun and moon shine together." This is precisely the meaning of "Zhen Ming."

○「一謂」至「者也」○一謂乾元，虞義也。《繫下》曰：「天地，萬物化醇；男女覯精，萬物化生。」言致一也。故爻之發動所之之卦，一則正，兩則惑。京氏筮法一爻變者為九六，二爻以上變者為八，故《晉語》重耳得貞屯悔豫皆八，乃三爻變，不稱「屯之豫」而稱「八」；《左傳》穆姜遇「艮之八」，乃五爻變，不稱「艮之隨」而稱「八」，皆是貞夫一之義也。

The passage discusses the concept of "one" from "One" to "is also." "One" refers to the primordial energy of the乾 trigram, according to Yu Fan. The "Great Treatise" of the "Commentary" states: "Heaven and Earth, the transformation of all things into purity; men and women meet in essence, and all things are transformed into existence." (The original text here omits the two characters "yinwen," and they are not added according to the usual practice.) This passage explains the return to unity. Therefore, after a line is activated, the resulting hexagram becomes correct with only one line changed, but when more than two lines are changed, confusion arises. In Jing Fang's method of divination, a change of one line is called "nine" or "six," while a change of more than two lines is called "eight." Thus, in the "Guoyu · Jin Yu," Duke Chong's divination resulted in "Zhen Tun, Hui Yue, all eight," which refers to three lines changing, so instead of saying "Tun to Yue," it is called "eight"; in the "Zuo Zhuan," Lady Mu Jiang's divination encountered "Gen to eight," which refers to five lines changing, so instead of saying "Gen to Su," it is called "eight." All these examples illustrate the meaning of "the essence is one."

又《左傳》莊廿二年遇觀之否，閔元年、眧七年遇屯之比，又閔二年遇大有之乾，僖十五年遇歸妹之睽，廿五年遇大有之睽，襄廿五年遇困之大過，昭五年遇明夷之嗛，十二年遇坤之比，凡九占皆一爻變。其蔡墨所稱「乾之遘」等，乃隨舉各爻之辭，猶言初九、初六之類，非謂乾變遘，學者當共審也。

In addition, in the "Zuo Zhuan," the twenty-second year of Duke Zhuang's reign, a divination encountered "Guan" changing into "Po," in the first year of Duke Min's reign and the seventh year of Duke Zhao's reign, a divination encountered "Zun" changing into "Bi," in the second year of Duke Min's reign, a divination encountered "Da You" changing into "Qian," in the fifteenth year of Duke Xi's reign, a divination encountered "Gui Mei" changing into "Kui," in the twenty-fifth year of Duke Xi's reign, a divination encountered "Da You" changing into "Kui," in the twenty-fifth year of Duke Xiang's reign, a divination encountered "Kun" changing into "Da Guo," and in the fifth year of Duke Zhao's reign, a divination encountered "Ming Yi" changing into "Qian" (the original text says "Qian" instead of "Qian"). These nine instances all involved only one line changing. As for the statement "Qian changing into Gou" cited by Cai Mo, this refers to quoting the line statements of various lines, similar to mentioning "Nine at the Beginning" or "Six at the Beginning," and does not mean that the hexagram "Qian" actually changed into "Gou." Those who study the Book of Changes should carefully examine this point together.

○「陽在」至「者也」○此虞義也。乾初九潛龍勿用，故在初弗用。《文言》曰：「寉乎其不可拔，潛龍也。」故曰「隺然無為，潛龍時也」。坤亂於上，故不易世；行而未成，故不成名，是示人易者也。○「陰動」至「者也」○退，馬氏作隤，陸、董、姚作妥，音相近，故有異同。孟喜作退，今從之。「陰動而退」，《乾鑿度》文。陰體卑柔，故動而退。退然之象，臣道也。「簡，閱也」以下虞義也。簡，閱也，《廣雅》文。桓六年《春秋傳》曰：「大閱，簡車馬也。」簡閱同義，故云簡閱也。坤以藏之，故閱藏萬物示人簡者也。

The passage discusses the interpretation of the "Yang in position" to "the one who is so" section. This is Yu Fan's view. The first line of the Qian hexagram states, "The dragon is hidden and not used." Therefore, Yang is in the initial position but not yet in use. The "Wenyan" section of the Qian hexagram says, "How firm and unshakable it is, like a hidden dragon." "Huo" describes a firm and resolute appearance, so the commentary says, "Standing firm and doing nothing, this is the time for the hidden dragon." The K'un hexagram is above, and the world is in disorder, so the gentleman does not change with the world; although virtue is practiced, achievements are not yet realized, so he does not seek fame—this is to show people simplicity. The passage discusses the interpretation of the "Yin movement" to "the one who is so" section. The character "retreat" in the Ma Rong version is "tui," while in the Lu Ji, Dong Yu, and Yao Xin versions it is "tuo," which are similar in sound, so different versions have variations; the Meng Xi version uses "retreat," and here we follow the Meng version. "Yin movement and retreat" is a phrase from the "Yi Wei Gan Zao Du." Yin is inherently humble and gentle, so when it moves, it retreats. This appearance of retreat is the way of a minister. "Simplified, meaning review" is Yu Fan's view. "Simplified" is interpreted as "review," as found in the "Guangya." In the "Spring and Autumn Annals" of the sixth year of Duke Huan, it says, "A great review, simplifying chariots and horses," showing that "simplified" and "review" have the same meaning. Therefore, it says, "Simplified, meaning review." K'un governs storage, so it can review and store all things, thus showing people simplicity.

○「此謂」至「者也」○此陳易簡而及爻象，故知「效此」「象此」為易簡也。易簡即乾坤之元，故云一也。爻之動貞夫一，故云效此者也。聖人則天之象分為三才八卦是也。太極元氣函三為一，三才合於一元，故云象此者也。○「內初」至「外也」○此虞義也。內謂初爻，外謂上爻，「其初難知，其上易知」。陽為吉，故陽象動內則吉見外；陰為凶，故陰象動內則凶見外也。

The passage being explained is from "this" to "also." This section first discusses the simplicity and ease of the trigrams Qian (Heaven) and Kun (Earth), then moves on to lines and images, so it is known that "effort to follow this" and "image this" refer to the simplicity and ease. Simplicity and ease are the original qi of Qian and Kun, so they are said to return to "one." The movement of lines is based on this "one," so lines follow it. Sages follow the heavenly phenomena and divide them into the three elements and the eight trigrams, which is exactly this meaning. The ultimate principle's original qi includes the three elements and returns to one; the three elements converge on the same original qi, so images are taken from it. The passage being explained is from "inner first line" to "outer also." This is Yu Fan's view. "Inner" refers to the first line, "outer" refers to the top line. The "Xici" lower transmission says, "At the beginning it is hard to know, at the top it is easy to know." Yang represents good fortune, so the yang image within moves, and good fortune is seen outside; Yin represents misfortune, so the yin image within moves, and misfortune is seen outside.

○「吉凶」至「一爻」○上言吉凶，此言功業，是吉凶生大業。荀氏謂陰陽相變功業乃成是也。天下之動貞夫一，動亦變也，故變謂所動之一爻。○「乾為」至「乎辭」○乾為聖人，虞義也。乾六爻發揮變動，旁通於坤，坤來入乾以成六十四卦，全體為彖，析體為爻。乾坤旁通而天地之情可見，故爻彖以情。「言辭以睹乎情」，《太玄》文。「辭也者，各指其所之」，故情見乎辭也。

The passage discusses the section from "Good fortune and misfortune" to "One line." Previously, the text spoke about good fortune and misfortune, and here it moves on to talk about achievements, indicating that good fortune and misfortune are the source of great endeavors. Xun Shuang said that yin and yang transform into each other, and only then can achievements be realized, which refers to this idea. All movements in the world are based on one, and "movement" is also "change," so "change" refers to the line that is in motion. The passage discusses the section from "Qian represents" to "in the statement." Qian is taken as an image of the sage, according to Yu Fan. The six lines of Qian change and move, and they correspond with Kun through mutual exchange; Kun enters into Qian, thus generating the sixty-four hexagrams. When referring to the whole hexagram, it is called "tuan," and when referring to each line separately, it is called "yao." The mutual exchange of Qian and Kun reveals the nature of heaven and earth, so both yao statements and tuan statements are based on this nature. "Words reveal the nature" is a saying from Yang Xiong's "Tai Xuan." The "Great Treatise" says, "Statements each refer to their direction," so the nature is revealed through words.

○「天地」至「是也」○此章皆言爻之變動，是節兼言爻物。下傳云：「道有變動，故曰爻；爻有等，故曰物。」於氏謂六親九族、福德眾形、萬象皆來發於爻，故曰物。《京房易積算法》曰：「孔子曰：八卦鬼為繫爻，財為制爻，天地為義爻，福德為寶爻，同氣為專爻。」陸績注云：「天地即父母也。」故云乾天稱父、坤地稱母。天帝在太微之中，降感以生聖人。《商詩·玄鳥》曰：「天命玄鳥，降而生商。」《周詩·生民》曰：「履帝武敏歆。」是其事也。天感生聖人而兼言地者，聖人謂乾五，有君而為之貳則坤二是也。《詩·崧高》云：「維嶽降神，生甫及申。」故兼言地也。

This passage discusses the section from "Heaven and Earth" to "is also." The entire chapter deals with the movement of lines (yao), and this particular section also touches on the relationship between "yao" and "things." The "Great Treatise" of the "Commentary on the Changes" states: "The Dao has movement and change, hence it is called yao; yao has distinctions, hence it is called things." Yu believed that forms such as the six relations, family ties, and fortune virtue, along with all phenomena in heaven and earth, arise from the movement of yao, hence they are called "things." The "Jingfang Commentary on the Changes and Arithmetic" records: "Confucius said: among the eight trigrams, ghosts are associated with the connected yao, wealth with the controlling yao, heaven and earth with the righteous yao, fortune virtue with the precious yao, and similar qi with the exclusive yao." Lu Ji's commentary says: "Heaven and earth are the parents." Therefore, the commentary refers to Qian as the father because it represents heaven, and Kun as the mother because it represents earth. The heavenly emperor resides in the Taiwei region, and through感应 (response and influence), he produces sages. The "Book of Songs, Shang Songs, Xuan Niao" says, "Heaven sent the玄鸟 (mythical bird), which descended and gave birth to the Shang." The "Book of Songs, Da Ya, Shengmin" says, "He walked on the emperor's path with sensitivity and reverence," referring to such events. The text mentions heaven and also speaks of earth because "sage" refers to the fifth line of Qian, and when there is a ruler, there must be an assistant, which is the second line of Kun. The "Book of Songs, Da Ya, Songgao" says, "Mountains descended to bestow divine power, giving birth to Fu and Shen," hence the need to mention earth as well.

聖人之大保曰位，福德為寶爻，保與寶通。《抱朴子》引《靈寶經》曰：「支乾上生下曰寶，甲午、乙巳是也。」淮南王說者在《天文篇》。若然，天地所生當是專爻而云福德者，八純宗廟為太祖，天之感生猶商之契、周之后稷，故以福德為乾五，專爻為助福德守位者也。《淮南·天文》云：「子母相得曰專。」《靈寶經》曰：「上下同日，故曰專爻。」震守器，故曰守。乾五為仁，兄弟同氣，助福德而守位者，故云守位曰仁也。

The transmission says, "The great guardian of the sage is position." The fortune virtue line is the precious line, as the characters "bao" and "bao" are interchangeable. The "Baopuzi" cites the "Lingbao Jing" saying, "Those born from the branches onto the stems are called precious, such as Jiawu and Yisi." The view of the Marquis of Pingyuan is found in the "Tianwen" section of the "Huainanzi." According to this, what is born from heaven and earth should be the exclusive line, but here it refers to the fortune virtue line, because the eight pure hexagrams take the ancestral line of the temple as the great ancestor. Heaven's感应 to produce the sage is like the ancestor Qi of the Shang people and the ancestor Houji of the Zhou people. Therefore, the fortune virtue is fixed at the fifth line of Qian. The exclusive line is the one that assists the fortune virtue line in maintaining its position. The "Tianwen" section of the "Huainanzi" says, "Mother and child harmonize to form the exclusive." The "Lingbao Jing" says, "When upper and lower are the same day, it is called the exclusive line." Zhen guards the vessels, so it is said "to guard." The fifth line of Qian represents benevolence, siblings come from the same source, they can assist the fortune virtue line and maintain its position, so it is said "to guard position is benevolence."

八卦財為制爻，《淮南·天文》曰：「母勝子曰制。」如火為水妃之類是也。與兄弟同制之爻，故以聚人也。《淮南·天文》曰：「子勝母曰困。」鬼為繫爻，鬼者，鬼吏也，繫即困也。坤為理為財，故為理財。《繫下》曰：「初帥其辭而揆其方。」虞彼注云：「帥，正也，謂修辭立誠；方謂坤也。」以乾通坤，故初帥其辭而揆其方，亦是乾正坤之義，故曰乾為正辭，乾謂五也。坤積惡，故坤陰為非。《繫下》云：「辨是與非。」虞彼注云：「非謂陰是也。」

Among the eight trigrams, the wealth trigram is subject to control. The "Huainanzi · Astronomical" states, "When the mother overcomes the child, it is called control," which is similar to how fire is the spouse of water. The wealth trigram and the siblings trigram are both subject to control, so they can gather people. The "Huainanzi · Astronomical" also says, "When the child overcomes the mother, it is called confinement." The ghost trigram is the controlling trigram. "Ghost" refers to ghost officials, and "confinement" is the same as "confinement." The trigram of earth governs administration and wealth, so it can manage finances. The "Great Treatise Lower Transmission" says, "Initially, it leads its words and measures its direction." Yu Fan explains, "Lead means to correct, referring to sincerity in speech; direction refers to the trigram of earth." Using the trigram of heaven to connect with the trigram of earth, so "Initially, it leads its words and measures its direction" means using the trigram of heaven to correct the trigram of earth. Therefore, the trigram of heaven is called the correct words, and this "heaven" refers to the fifth line. The trigram of earth accumulates evil deeds, so the yin of the trigram of earth is "non." The "Great Treatise Lower Transmission" says, "Distinguish right from wrong." Yu Fan explains, "Non refers to yin."

承上財爻而言，故云繫爻財所生者。《靈寶經》曰「下克上曰伐」是也。《靈寶經》者，葛洪所據先秦之書也。伐亦作罰，故趙曄《吳越春秋》范蠡據《玉門》第一篇，謂戊寅為罰日也。下之克上猶民犯上為非，為上者當治財而正上下之辭而禁其非。聖人在大保之位，故曰禁之者保爻，謂福德能制鬼吏也。詰奸慝、刑暴亂，《周禮·大司寇》文。以義正民，故曰義也。

This follows up on the previous discussion about the wealth hexagram, so it says 'the connected hexagram is the one generated by the wealth hexagram.' The Lingbao Jing says 'when the lower overcomes the upper, it is called 'fa' (punishment).' This refers exactly to this situation. The Lingbao Jing is an ancient book from the Pre-Qin period that Ge Hong relied upon. 'Fa' can also be written as 'fa' (punishment), so in Zhao Ye's Wu Yue Chunqiu, Fan Li cites the first chapter of Yu Men, saying that the fifth day of the Wu Yin stem is a day of punishment. When the lower position overcomes the upper position, it is like common people committing wrongdoings against those above; those in superior positions should manage resources and correct the speech between superiors and inferiors, thus preventing such misconduct. The sage is in the position of great protection, so the hexagram that comes out to prohibit this is the protection hexagram, meaning the fortune virtue hexagram can subdue the ghost officials. 'Investigating wickedness and punishing violence and disorder' comes from the Zhou Li, Autumn Officials, Da Sikeou. Using righteousness to correct the people, this is called 'righteousness.'

○「天地」至「備矣」○一卦備有六戚，謂父子、兄弟、夫婦、君臣也。天地父母爻，福德子爻，故云天地福德父子也。同氣為兄弟，故云專爻兄弟也。五行以受制者為其妃，故云財爻夫婦。福德為君，鬼爻為吏，故云保繫二爻君臣也。卦家合是四者為六戚，即六親也。《序卦》曰：「有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣。」

The passage discusses how a single hexagram contains all six relations, which are father and son, brothers, husband and wife, and sovereign and subject. The heavenly and earthly trigrams represent the parents' trigrams, while the fortune and virtue trigrams represent the son's trigrams, thus forming the relationship of father and son. Brothers are those of the same nature, so the trigrams representing brothers are called the brothers' trigrams. In the five phases, the element that is controlled by another is considered the spouse, so the wealth trigram represents husband and wife. The fortune trigram is the sovereign, and the ghost trigram is the official, thus forming the relationship of sovereign and subject. The hexagram master combines these four relationships into the six relations, known as the six relations or six kinship categories. The "Sequence of Hexagrams" states: "When heaven and earth exist, then all things come into being; when all things come into being, then there are male and female; when there are male and female, then there are husband and wife; when there are husband and wife, then there are father and son; when there are father and son, then there are sovereign and subject."

家人一卦乾為父，艮為子，是父子也；三動震為兄，艮為弟，是兄弟也；震為夫，巽為婦，是夫婦也。故《彖傳》曰：「家人有嚴君焉，父母之謂也。」是君臣也。又曰：「父父、子子、兄兄、弟弟、夫夫、婦婦而家道正，正家而天下定矣。」但父子、兄弟、夫婦、君臣各得其正，所謂既濟定也。此一卦所以取義於六戚，具於家人卦中，故云家人一卦義備矣。

In the hexagram Family, Qian represents the father and Gen represents the son, forming a father-son relationship; when the third line moves to form Zhen, Zhen represents the elder brother and Gen represents the younger brother, forming a brother relationship; Zhen represents the husband and Xun represents the wife, forming a husband-wife relationship. Therefore, the Commentary on the Judgment of the hexagram Family says: "In the family there is a strict ruler, which refers to the parents." This is the relationship between ruler and subject. The Commentary on the Judgment also says: "The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, and the wife is a wife; then the family will be properly ordered, and when the family is properly ordered, the world will be at peace." As long as the father-son, brother-brother, husband-wife, and ruler-subject relationships each hold their proper positions, this is what is meant by the hexagram Ji Ji, where the strong and weak elements are properly positioned. This hexagram derives its meaning from the six relatives, precisely because all six relatives are included in the hexagram Family. Therefore, the meaning of the hexagram Family is already complete.

古者庖犧氏之王天下也。注。庖犧古文作伏戲。伏，服也；戲，化也。伏戲畫八卦以治天下，天下服而化之，故稱伏戲。伏戲，太昊氏，以木德王天下，位乎乾五。五動見離，離南方卦，南面而聽天下，嚮明而治也。

The transmission says: In the ancient times, when the Emperor Fuxi ruled over the world, Hui Dong annotated: "Fuxi" was written as "Fuxi" in ancient texts. "Fu" means obedience, and "Xi" means cultivation and transformation. Fuxi drew the eight trigrams to govern the world. The people both obeyed him and were cultivated and transformed by him, hence he was called Fuxi. Fuxi is the Taohao dynasty. He ruled the world with the virtue of wood from the five phases. His position corresponded to the fifth line of the Qian trigram. When the fifth line moves, the image of Li appears. Li is the southern trigram, and the Son of Heaven faces south to govern the world, governing with the direction of light.

仰則觀象於天。注。天有八卦之象。俯則觀法於地。注。地有八卦之形。觀鳥獸之文。注。謂朱鳥、白虎、蒼龍、玄武四方二十八宿經緯之文。與地之宜。注。謂四方四維八卦之位，山澤高卑五土之宜。近取諸身。注。坤為近為身，故近取諸身。遠取諸物。注。乾為遠為物，故遠取諸物。

The transmission says: Look up to observe the celestial phenomena. Hui Dong notes: The heavens have the forms of the Eight Trigrams. The transmission says: Look down to observe the earthly principles. Hui Dong notes: The earth has the forms of the Eight Trigrams. The transmission says: Observe the patterns of birds and beasts. Hui Dong notes: This refers to the four groups of the Twenty-Eight Mansions, namely the Southern Vermilion Bird, Western White Tiger, Eastern Azure Dragon, and Northern Black Tortoise, interwoven in the directions. The transmission says: Also observe the suitability of the land. Hui Dong notes: This refers to the directions of the Four Cardinal and Four Intermediate points, the Eight Trigrams, as well as the high and low positions of mountains and marshes, and the five types of soil each suitable for particular products. The transmission says: Nearby, take the image from one's own body. Hui Dong notes: The Earth Trigram takes the image from nearness and from the body, so nearby, one takes the image from one's own body. The transmission says: Distantly, take the image from all things. Hui Dong notes: The Heaven Trigram takes the image from distance and from things, so distantly, one takes the image from all things.

於是始作八卦，以通神明之德。注。幽贊於神明而生蓍，演之為數，三才五行備焉。顯道神德行，可與酬酢，可與右神，故以通神明之德。以類萬物之情。注。六十四卦凡萬有一千五百二十筴，筴類一物，故以類萬物之情。

The transmission says: Thus began the creation of the Eight Trigrams, to connect with the virtue of the divine. Hui Dong's commentary: It secretly supports the transformation and generation of the divine, producing the yarrow stalks, and through the yarrow stalks, numbers are derived. The three realms of heaven, earth, and humanity, as well as the Five Phases of metal, wood, water, fire, and earth, are all included within them. The Great Treatise of the Upper Transmission says, "Manifesting the Way and the divine virtue, thus it can respond to the divine and assist the spirits," hence the Eight Trigrams can connect with the virtue of the divine. The transmission says: It is used to classify the forms of all things. Hui Dong's commentary: The Upper and Lower Sections of the Zhou Changes together total eleven thousand five hundred twenty lines, each line corresponding to one thing, thus it can classify the forms of all things.

疏。「庖犧」至「治也」○此孟、京、虞義也。庖犧，孟、京作伏戲。許慎以《易》孟氏為古文，故知古文作伏戲。伏讀為服，戲讀為化，古訓音與義並舉，故云伏，服也；戲，化也。伏戲為太昊有天下之號。伏戲畫八卦以治天下，始於幽贊，終於贊化育，故天下伏而化之。《說卦》曰：「帝出乎震。」故知太昊氏以木德王天下。

This is Hui Dong's own commentary. It explains the annotations from "Paoxi" to "zhi ye" in the text. ○ This is the view of Meng Xi, Jing Fang, and Yu Fan. "Paoxi" is written as "Fuxi" in Meng Xi's and Jing Fang's versions. Xu Shen took Meng's version of the Book of Changes as the ancient text, so he knew the ancient text read "Fuxi." "Fu" is read as "fu," and "xi" is read as "hua." In ancient interpretations, both sound and meaning were given together, so "fu" means "fu" and "xi" means "hua." "Fuxi" is the title of the Taihao clan who ruled the world. Fuxi drew the eight trigrams to govern the world. The beginning was to secretly support the divine, and the end was to support the transformation of heaven and earth, so the people both obeyed and were transformed. The "Shu Guan Zhuan" says, "The emperor comes forth from Zhèn," and Zhèn belongs to the eastern wood, so we know that the Taihao clan ruled the world with the virtue of wood.

虞氏謂文王書經繫庖犧於乾五，故位乎乾五。昭廿九年蔡墨稱《周易》曰：「在乾之大有曰飛龍在天。」大有體離，《說卦》曰「相見乎離」，故五動見離。離南方卦，南面而朝諸侯，天子當陽，諸侯用命，故南面而聽天下，嚮明而治也。其後神農因之，遂立明堂，為歴世治天下之大法也。

Yu Fan believed that King Wen assigned the lineage of Fuxi to the fifth line of the Qian hexagram, thus saying that Fuxi was located at the fifth line of Qian. In 29th year of Zhao Gong, Cai Mo cited the Zhou Yi saying, "In the Great Possession hexagram, the line says 'a dragon soars in the sky.'" The upper trigram of Great Possession is Li, and the Shuo Gua Zhuan says, "They meet at Li." Therefore, when the fifth line of Qian moves, the image of Li appears. Li is the hexagram of the south; the Son of Heaven faces south to receive the homage of the feudal lords. The ruler resides in the sunny position, and the feudal lords obey him. Thus, it is said that facing south to govern the world, facing the light to govern. Later, Shen Nong followed this system and established the Mingtang, which became the fundamental law for governing the world in successive dynasties.

○「天有」至「之情」○此虞、陸績、九家等義也。在天成象，故天有八卦之象，謂震象出庚、兌象見丁之類是也。在地成形，故地有八卦之形，謂震竹、巽木之類是也。法象莫大乎天地，故天稱象、地稱法也。南方朱鳥，西方白虎，東方蒼龍，北方玄武，每方七宿，分主春秋冬夏，故四方二十八宿。五星為緯，二十八宿為經，故云經緯之文。

The passage discusses the idea that the heavens produce images and the earth produces forms. This is the view held by Yu Fan, Lu Ji, and the Nine Schools of the Book of Changes. The heavens generate images, so it is said that the heavens have the images of the Eight Trigrams. This refers to the method of assigning Heavenly Stems to the Trigrams, such as the image of Zhen (Thunder) appearing on the third day of the month in the direction of Geng, and the image of Dui (Lake) appearing on the eighth day of the month in the direction of Ding. The earth generates forms, so it is said that the earth has the forms of the Eight Trigrams. This refers to the description in the "Commentary on the Hexagrams" that Zhen represents young bamboo and Xun represents wood. There is no greater model for reference than the heavens and the earth, so the heavens are said to have "images" and the earth is said to have "forms." The Southern direction is associated with the Vermilion Bird, the Western with the White Tiger, the Eastern with the Azure Dragon, and the Northern with the Black Tortoise. Each direction governs seven stars, and they respectively oversee spring, autumn, winter, and summer. Together, they form the twenty-eight constellations. The five wandering planets move along the meridians, and the twenty-eight constellations are fixed as the meridians, hence it is said that they form a pattern of intersecting meridians and threads.

坎離震兌為四方，乾坤艮巽為四維，故云八卦之位。山林川澤為山澤，丘陵墳衍原隰為高卑，《周禮·大司徒》以土會之法辨五地之物生，故云五土之宜也。《法言》曰「近如地」，故坤為近。坤為自、為我、為躬，《釋詁》曰：「身，我也。」又曰：「躬，身也。」故坤為身。虞注《嗛·彖傅》曰「天道遠」，故乾為遠。乾純粹精，精氣為物，故為物。

The trigrams Kan, Li, Zhen, and Dui each represent the four cardinal directions of east, south, west, and north respectively. The trigrams Qian, Kun, Gen, and Xun represent the four corners, so it is said that the Eight Trigrams have directional associations. Mountains and rivers together are called "mountains and marshes," while hills, ridges, plains, and lowlands respectively represent high and low landforms. The "Book of Rites · Grand Master of the Land" uses the "method of soil classification" to distinguish the products suitable for the five types of soil, so it is said that each type of soil has its own appropriate produce. Yang Xiong said in "Discourses on the Way" that "it is close to the earth," so the trigram Kun is associated with the near. The trigram Kun is also associated with self, me, and my body. The "Shi Gu" says "body, me," and also says "body, body," so the trigram Kun is associated with the body. Yu Fan's commentary on the "Commentary on the Judgment" of the hexagram "Modesty" says "the heavenly way is distant," so the trigram Qian is associated with the far. Qian represents the pure and refined qi, which condenses into things, so Qian is also associated with things.

上陳天地，此言人物，乃三才也。觀鳥獸之文與地之宜，乃五行也。合三才五行而大衍之數備矣，故於是始作八卦也。伏戲用蓍而作八卦，蓍者聖人幽贊於神明而生。伏戲演其數為五十。太極者，道也，分為兩儀，故顯道德行者人也；列為三才，故神德行酬酢往來也；變而為四時，故可與酬酢；作八卦以助天神變化，故可與右神，是通神明之德之事也。二篇之筴當萬物之數。《九家易》曰：「聖人有以見天下之冊而擬諸其形容，象其物宜。」冊古文筴，故云筴類一物也。

The previous passage spoke of heaven and earth, and here it refers to human beings and objects, combining them into the three elements of heaven, earth, and humanity. Observing the patterns of birds and beasts and the suitability of the land refers to the Five Phases. The three elements and the Five Phases together make the number of the Great Derivation complete, so it says, "Thus the Eight Trigrams were first created." Fu Xi used the yarrow stalks to create the Eight Trigrams, and the yarrow stalks were produced by the sage's hidden assistance in the divine cultivation. Fu Xi deduced the number of the yarrow stalks to be fifty. The Taiji is the Dao, which divides into the two principles of yin and yang, so it says that the manifestation of this Dao and the divine transformation of virtue belong to human beings; arranging them into the three elements, so the divine virtue can communicate and respond; changing into the four seasons of spring, summer, autumn, and winter, so it says, "It can respond and reciprocate"; creating the Eight Trigrams to assist the heavenly deities' transformations, so it says, "It can assist the gods"—these are all matters that connect with the divine virtue. The number of the upper and lower parts of the Zhou Yi corresponds to the number of all things. The Nine Schools' commentary on the Yi says, "The sage saw the number of the world and imitated its form, and compared it to the suitable nature of things." "册" is the ancient form of "筴," so one筴 corresponds to one thing.

作結繩而為罟，以田以魚，蓋取諸離。注。罟讀為網古。離為目，巽為繩，目之重者唯古，故結繩為網古。坤二五之乾成離，巽為魚，坤二稱田，以古取獸曰田，取魚曰魚，故取諸離。

The transmission says: Making a net from ropes to catch game and fish, is probably based on the image of the Li hexagram. Hui Dong explains: "Gu" is read as "gu" in the term "wanggu". The Li hexagram is based on the eye, and Xun is based on the rope; the only object with many holes like the eye is the net, so ropes are used to make nets. The second and fifth lines of the Kun hexagram move into Qian to form Li, and Xun is based on fish; the second line of Kun is called "tian" (hunting), using a net to catch animals is called "tian", and catching fish is called "yu", so it is said to be based on the image of Li.

疏。此以下十二蓋取皆制器尚象之事。上傳云：「備物致用，立成器以為天下利，莫大乎聖人。」聖人謂庖犧以下也。「罟讀為網古」者，古文二字並，故誤也，鍾鼎文皆然。「離為目」以下虞義也。《說文》曰：「罟也。」罟多目，故云目之重者唯罟。田讀為畋，魚讀為漁，故以罟取獸曰田，取魚曰魚。

Hui Dong's commentary says: From here onwards, the twelve instances of "gai qu" refer to the making of objects by following the trigrams. The "Great Treatise" of the upper part says: "To prepare objects and achieve their use, to establish instruments for the benefit of the world, nothing is greater than the sage." Here, the sage refers to the sages from Paoxi onwards. The annotation says "gu is read as net," because in ancient texts the two characters are written together, which can easily lead to misunderstanding, as seen in the inscriptions on bronze vessels. "Li as the eye" and the following are Yu Fan's views. The "Shuo Wen Jie Zi" provides an explanation of the character "gu." The "gu" has many holes, so it is said that the object with many overlapping eye holes is only the "gu." "Tian" is read as "tian," and "yu" is read as "yu," so using the "gu" to catch birds and beasts is called "tian," and using it to catch fish is called "yu."

庖犧氏沒，神農氏作。注。沒，終；作，造也。神農以火德王，火生土，故知土則利民播種，號神農氏也。斲木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。注。否四之初也。巽為木為入，艮為手，乾為金，手持金以入木，故斲木為耜。耜止所踰，因名曰耜。艮為小木，手以橈之，故揉木為耒。耒耜，器也。巽為號令，乾為天，故以教天下。坤為田，巽為股進退，震足動耜，艮手持耒，進退田中，耕之象也。益萬物者莫若雷風，故法風雷而作耒耜。

The transmission says: After the death of the Emperor Pai Xi, the Emperor Shen Nong rose to power. Hui Dong explains: "Death" means completion, and "to rise" means to create. The Emperor Shen Nong ruled with the virtue of fire, and since fire produces earth, he understood the nature of earth and made it convenient for the people to sow seeds, hence his name, Emperor Shen Nong. The transmission says: He made axes from wood to make plows, bent wood to make hoes, and used the plow and hoe to teach the people how to till the land, which is probably based on the image of the Hexagram of Increase. Hui Dong explains: The Hexagram of Increase is formed when the fourth line of the Hexagram of Strife moves to the first position. The trigram Xun represents wood and entering, Gen represents hands, and Qian represents metal; hands holding a metal blade entering into wood, so it refers to cutting and shaping wood to make a plow. The plow is the place where the plow enters the soil, hence its name. Gen represents small wood, and using hands to bend it, so it refers to bending wood to make a hoe. The plow and the hoe are both farming tools. Xun represents commands, and Qian represents heaven, so they are used to teach the people. Kun represents fields, Xun represents thighs and is associated with movement forward and backward, Zhen represents feet and moves the plow, Gen represents hands and holds the hoe. In the field, moving forward and backward, this is the image of farming. The greatest increase of all things is thunder and wind, so they imitated wind and thunder to create the plow and hoe.

疏。「沒終」至「氏也」○此虞義也。沒木作歾，《說文》曰：「歾，終也。」經傳通用沒，《大學》曰「沒世而不妄」是也。作造，《釋言》文。《樂記》曰：「作者之謂聖。」《文言》曰：「聖人作而萬物覩。」皆謂造作。後人不識古訓，改作為起，妄易虞義，今不從也。

Hui Dong's commentary explains the passage from "mei zhong" to "shi ye". This is Yu Fan's view. "Mei" in other versions is written as "ne", and the Shuowen Jiezi says "ne means to end." The classics commonly use "mei" instead of "ne". An example is the quote from the Great Learning, "mei shi er bu wang", meaning "to die without falsehood." The term "zuo" is interpreted as "zao", which comes from the Erya Shiyán. The Li Ji Yujie says "zuo zhe wei sheng", and the Wenyan of the Qian hexagram says "sheng ren zuo er wanwu du", both meaning creation. Later scholars misunderstood this ancient meaning and changed "zuo, zao also" to "zuo, qi also", altering Yu Fan's original meaning. This change is not adopted here.

○「否四」至「耒耜」○此虞義也。案，益卦虞彼注云「否上之初」，此云「四之初」，誤也。卦互艮乾，謂否乾也。《考工·匠人》曰：「耜廣五寸，二耜為耦，一耦之伐廣尺深尺。」鄭彼注云：「古者耜一金，兩人併發之。」京氏曰：「耜耒下耓。」《三倉》曰：「耒頭鐵也。」若然，耜為耒金，金廣五寸。

The passage discusses the section from "否四" to "耒耜." This is Yu Fan's interpretation. According to Yu Fan's commentary on the "益" hexagram, it should be "the beginning of the first line of the upper trigram of '否'," but here it is stated as "the beginning of the fourth line," which is incorrect. This hexagram includes the trigrams Gen and Qian. The Qian here refers to the Qian trigram originally present in the "否" hexagram. The "Rites of Zhou · Records of the Artisan" states: "The width of the plowshare is five inches, and two plowshares form a pair, with each pair's plowshare having a width of one foot and a depth of one foot." Zheng Xuan's commentary explains: "In ancient times, one plowshare was paired with a piece of metal blade, and two people worked together to dig the soil." Jing Fang says: "The plowshare is the lower part of the plow." The "San Cang" states: "The plowshare is the iron blade on the top of the plow." From this, we can see that the plowshare is a metal component on the plow, with a blade width of five inches.

耒面謂之庛，鄭氏讀棘刺之刺。刺，耒下前曲接耜者，《說文》從木，故斲木為耜。庇隨耜入地。《考工·車人》云：「車人為耒庛，長尺有一寸，自其庇縁其外以至於首以弦其內六尺有六寸，與步相中。」步六尺，耒與步相中，亦六尺，故云耜止所踰，因名曰耜。

The front end of the耒 is called 「庛」, and Zheng Xuan reads it as the character 「刺」 used for the thorn of a bramble. The character 「刺」 refers to the part at the lower end of the耒 that bends forward to receive the 耜. The Shuowen Jiezi says this character is composed of the radical 木, meaning that it is used to cut and shape wood into 耜. The 庛 moves into the ground together with the 耜. The Kao Gong Ji · Che Ren says: "The maker of the chariot makes the 庛 of the耒 one chi and one inch long; from the 庛 along the outer edge to the tip, and then measuring the inner side with a string, it totals six chi and six cun, which is equivalent to the length of one step." One step is six chi, so the length of the耒 is also six chi, which is why the 耜 is named after the limit it reaches when it enters the ground.

耒有直者有句者，中地之耒倨句磬折，皆須揉木為之。艮為小木，手以橈之，故揉木為耒。與芓同。《詩·大田》曰：「或芸或芓。」班固謂：「芓，附根。」每耨輙附根，皆用耒耜為之，故云耒耜器也。上之初利用為大作，虞彼注云「大作謂耕播」，故耒耨之利取諸此也。震雷巽風，損上益下，民說無疆，故云益萬物者莫若雷風，法風雷而作耒耜也。

The plow has straight handles and curved ones; the plow suitable for average land has a bend like a stone chime, and all of them must be bent from wood. The trigram Gen represents small wood, which is bent by hand, so it is said that wood is bent to make the plow. The character 'nou' is the same as 'yuan'. The Book of Songs, Xiao Ya, Da Tian says 'or yun or yuan', and Ban Gu explains that 'yuan' refers to adding soil to the roots. Every time they weed the field, they must add soil to the roots, and all of this is done with the plow and hoe, so the plow and hoe are farming tools. The top line of the Yi hexagram moves to the initial position, and the initial line says 'it is advantageous to make great works', and Yu Fan explains that 'great works' refers to plowing and sowing. Therefore, the convenience of the plow and hoe is modeled after this. Zhen represents thunder and Xun represents wind. The Yi hexagram reduces the upper part to benefit the lower part, and the people are infinitely joyful, so nothing benefits all things more than thunder and wind. Therefore, the plow and hoe are made by following the pattern of wind and thunder.

日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。注。否五之初也。離象正上，故稱日中。否巽近市，故為市。艮為徑路，震為足，又為大塗。否乾為天，坤為民，故致天下之民。坎水艮山，群珍所出，坤為聚為化，故聚天下之貨。震為交，乾為易，否巽為退，故交易而退，各得其所。噬嗑，食也，市井交易飲食之道，故取諸此也。

The transmission says: Setting up a market at noon to gather people from all over the world and collect goods from everywhere, trading them and then each going away, everyone obtaining what they need, this is probably taking the image from the Hexagram of Eating Through. Hui Dong notes: The Hexagram of Eating Through is formed by the fifth line of the Hexagram of Not Being, moving to the first position. The image of the sun is in the position of Li above, so it is called 'noon'. The Hexagram of Not Being has Xun, which has the image of 'gaining three times the profit', so it is taken as the image of the market. Gen represents a small path, Zhen represents feet, and also a great road. The Hexagram of Not Being has Qian as Heaven and Kun as people, so it is said to gather people from all over the world. Kan represents water, Gen represents mountain, which are the places where various treasures are produced. Kun governs gathering and generation, so it is said to gather goods from all over the world. Zhen represents exchange, Qian represents change, and the Xun of the Hexagram of Not Being represents retreat, so it is said that after trading, they each go away and obtain what they need. The Hexagram of Eating Through has the meaning of food and drink, and market trading is the way of maintaining life through food and drink, so it is taken as the image.

疏。此虞氏、翟元義也。離為日居五，故離象正上，日之中也。日有三時，朝市於東，市於中，夕市於西，舉日中以見朝夕也。巽近利市三倍，故為市。《中庸》曰：「今夫山，及其廣大，寳藏興焉；今夫水，及其不測，貨財殖焉。」故云坎水艮山群珍所出。坤西南方以類聚，故為聚。坤化成物，故為化。

Hui Dong explains: This is the view of Yu Fan and Zhai Yuan. Li represents the sun and is located in the fifth position, so the sun's image is above, which is the time when the sun reaches its zenith. A day's market has three periods: the early market in the east, the noon market in the center, and the evening market in the west. By mentioning 'noon', the early and evening markets can be inferred. The "Sayings of the Hexagram" states that Xun is "near to profit, three times more", so Xun is taken as the market. The "Doctrine of the Mean" says: "Now look at the mountain, when it is vast and great, treasures arise there; now look at the water, when it is unpredictable, wealth and goods are generated there." Therefore, Kan water and Gen mountain are the sources of various treasures. Kun is located in the southwest and gathers things of the same kind, so it is taken as gathering. Kun can nurture and bring forth all things, so it is taken as transformation.

古貨字止作化，《書·皐陶謨》曰「懋遷有無化居」是也。鄭注《儀禮》云：「天地所化生，取積而能化之義。」震初交神，故為交。乾易知，故為易。巽為進退，故為退。噬嗑頤中有物，故為食也。尋耕市皆始於神農，故許行為神農之言，有並耕一價之說，如楊朱之託於黃帝、墨子之託於禹，皆他技也。

In ancient times, the character 「货」was written as 「化」. An example is found in the Book of Documents, the Gao Yao Mo, which says 「Mao qian you wu hua ju」, meaning the exchange of goods. Zheng Xuan, in his commentary on the Rites of Zhou, explains that this refers to the transformation and generation of things by heaven and earth, accumulating and changing. The trigram Zhen is in the initial position and interacts with the divine, hence its image is of meeting. The trigram Qian is easy and accessible, hence its image is of change. The trigram Xun governs advance and retreat, hence its image is of retreat. The hexagram Shi He represents the image of something in the mouth, hence its image is of eating. Investigating further, both farming and market trading originated with Shen Nong. Therefore, Xu Xing quoted Shen Nong's words, proposing the idea of joint farming by rulers and people and uniform prices. This is similar to Yang Zhu attributing his teachings to the Yellow Emperor and Mozi attributing his to Yu, representing a different school of thought, not the original intent of Shen Nong.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦。注。乾為變，坤為民。聖人南面而治天下，改正朔，易服色，與民變革，故通其變使民不倦。神而化之，使民宜之。注。神謂乾，化謂坤。乾動之坤，化成萬物以利天下。坤為民，故使民宜之。《詩》曰：「宜民宜人，受祿於天。」

The transmission says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose in succession, connecting the changes in between, so that the people could use them without tiring. Hui Dong's commentary says: Qian represents change, and Kun represents the people. The sage faces south to govern the world, changing the calendar, the new year, the color of vehicles and clothing, and transforming with the people, so it is said that by comprehending the changes, the people do not tire. The transmission says: By a mysterious way, they nurture the people, so that each person can find what is suitable for them. Hui Dong's commentary says: "Shen" refers to Qian, and "Hua" refers to Kun. Qian moves and enters into Kun, nurturing and generating all things to benefit the world. Kun represents the people, so it is said that the people each find what is suitable for them. The Book of Poetry, Great Yamen, "Jie Le" says: "Suitable for the people and suitable for the officials, receiving blessings from heaven."

易窮則變，變則通，通則久，是以自天右之，吉無不利。注。化而裁之存乎變，故窮則變；推而行之存乎通，故變則通；與天終始則可久，故通則久。王者通三統，立三正，若循連環，周則復始，窮則反本，是其義也。黃帝堯舜亦位乾五，五動之大有，故自天右之吉無不利。

The transmission says: The Way of the Book of Changes reaches its limit and then changes, through change it becomes unobstructed, and through unobstructed it can last long. Therefore, Heaven supports him, bringing auspiciousness and benefiting all things. Hui Dong's commentary says: The principle of cutting, regulating, nurturing, and cultivating lies in 'change,' hence when things reach their limit they change; the principle of extending and implementing lies in 'unobstructed,' hence when there is change there is unobstructedness; by being in harmony with the Way of Heaven it can last long, hence when there is unobstructedness there is longevity. Emperors who integrated the systems of Xia, Shang, and Zhou, and established the three official calendars, are like a circular ring, continuing in a cycle, returning to the beginning after completing a full circle, reaching the end and returning to the source, which is exactly this principle. The Yellow Emperor, Yao, and Shun were all in the position of the fifth line of the Qian trigram. When the fifth line moves, it becomes the Great Possession, hence Heaven supports him, bringing auspiciousness and benefiting all things.

黃帝堯舜垂衣裳而天下治，蓋取諸乾坤。注。乾為衣，坤為裳，取乾坤用九用六之義以治天下，而君臣上下各得其正，故天下治。《世本·作》曰：「黃帝臣伯余作衣裳。」蓋法始於伏戲而成於堯舜。

The transmission says: The Yellow Emperor, Yao, and Shun governed the world with ease, wearing their robes and folding their arms, which is probably based on the images of the Qian and Kun hexagrams. Hui Dong comments: Qian represents the upper garment, and Kun represents the lower skirt; by following the principle of all nines in Qian and all sixes in Kun, the ruler and ministers can each be in their proper positions, thus achieving great order in the world. The Shiben · Zuopian says: "The minister Boyu of the Yellow Emperor invented clothing and skirts." This system was probably first established by Fuxi and completed by Yao and Shun.

舜曰：「予欲觀古人之象，日月星辰山龍華蟲作會，宗彝藻火粉米黼黻絺繡，以五采章施於五色作服女明。」衣用會，裳用繡，凡十二章，是取象乾坤之事。《易》者象也，古人之象謂《易》象也，《春秋傳》曰「見《易》象」。

Shun said, "I wish to observe the patterns of ancient people, using sun and moon, stars, mountains, dragons, and patterns of flowers and clouds, as well as the patterns of the sacred beast, brocade, fire, powdered rice, and embroidered patterns, to apply five colors in a decorative manner on the garments of the people." The upper garment was decorated with painted patterns, while the lower garment was embroidered, making a total of twelve kinds of patterns. This is exactly taking the image of the Heaven and Earth. The Book of Changes is about images, and Shun's reference to "the patterns of ancient people" refers to the images of the Book of Changes. The Spring and Autumn Annals, Zuo Tradition says, "seeing the images of the Book of Changes," which can be taken as evidence.

疏。「乾為」至「不倦」○乾變坤化，故乾為變。「聖人南面而治天下，改正朔，易服色，與民變革」者，《禮記·大傳》文。《漢書》元朔元年詔曰：「朕聞天地不變，不成施化；陰陽不變，物不暢茂。」引此傳「通其變使民不倦」為證，是其義也。○「神謂」至「於天」○此虞義也。

Hui Dong's commentary explains the annotations from "Qian represents change" to "not weary." Qian represents change and Kun represents transformation, hence Qian is said to represent change. The passage "The sage faces south to govern the world, changes the calendar, alters clothing colors, and transforms the people" comes from the "Great Transmission" of the "Rites." The "Book of Han" records an edict from the first year of Yuan Shuo, which states: "I have heard that heaven and earth do not change, and there can be no implementation of transformation; yin and yang do not change, and things cannot flourish. "The edict cites the "Great Treatise" saying "by promoting change, the people will not become weary" as support, which exactly fits this meaning. This commentary explains the passage from "the divine is called" to "in heaven." This is Yu Fan's view.

○「化而」至「不利」○「與天終始則可久」，此陸績義也。「王者通三統，立三正，若循連環，周則復始，窮則反本」者，《書傳略說》文。黃帝、堯、舜繼伏羲、神農有天下者，故亦位乾五。五動之坤成大有，有天地日月之象，古之聰明睿知神武反覆而不衰者，故自天右之吉無不利也。

The passage in question is from "化而" to "不利." The sentence "With Heaven's beginning and end, it can last long" is a view held by Lu Ji. The lines "The king connects the three dynasties, establishes the three principles, following a continuous cycle, the Zhou dynasty begins again, and when exhausted, returns to the origin" are from the "Lüshi Chunqiu · Lüe Shuo." The Yellow Emperor, Yao, and Shun inherited the world after Fuxi and Shen Nong, so they are also positioned at the fifth line of the Qian trigram. When the fifth line moves toward the Kun trigram, it becomes the Great Possession (Dàyǒu). The Great Possession embodies the images of heaven, earth, sun, and moon, which represents the ancient wise and intelligent, heroic and resolute, and enduring nature. Therefore, it is said that heaven protects and blesses him, bringing auspiciousness and no disadvantage.

○「乾為」至「易象」○乾為衣，坤為裳，《九家說卦》文。《文言傳》曰：「乾元用九，天下治也。」乾用九，坤用六，成兩既濟，故君臣上下各得其正而天下治也。《世本》十五篇，其一曰《作篇》，言制作之事，彼文云「伯余作衣裳」，宋衷注云「黃帝臣也」。揚子《法言》曰：「法始於伏羲而成於堯。」黃帝作衣裳，衣裳之制取諸乾坤，故云法始於伏羲而成於堯舜。堯舜之治天下與伏羲同，禹、湯、文、武皆然，故荀子曰文武之道同伏羲也。

The passage discusses the section from "Qian Represents" to "The Image of the Book of Changes." The phrase "Qian represents clothing, Kun represents garments" comes from a lost text of "Shuo Gu" transmitted by the Nine Schools of the Book of Changes. The "Wenyan Zhuan" of the Qian hexagram states: "Qian Yuan uses all nines, and the world is well governed." Qian uses all nines and Kun uses all sixes, each transforming into "Ji Ji" and combining to form two properly positioned situations. Thus, the ruler and subjects each occupy their proper positions, and the world is well governed. The "Shi Ben" consists of fifteen chapters, one of which is called "Zuo Chapter," which specifically discusses the creation of systems. It says, "Bo Yu made clothing and garments." Song Zhong's commentary states that he was a minister of the Yellow Emperor. Yang Xiong's "Fayang" says: "The system began with Fuxi and was completed by Yao." The Yellow Emperor created clothing and garments, and the form of clothing and garments was modeled after Qian and Kun. Therefore, this system of rules began with Fuxi and was completed by Yao and Shun. Yao and Shun governing the world continued the tradition of Fuxi. Yu, Tang, King Wen, and King Wu also followed this tradition. Therefore, Xunzi says that the way of King Wen and King Wu was the same as that of Fuxi.

舜曰已下至「女明」，《尚書·皐陶謨》文。鄭彼注云：「會讀為繪。宗彝，宗廟之鬱鬯尊也，虞夏以上蓋取虎彝、蜼彝而已。粉米，白米也。絺讀為黹，黹，紩也。凡畫者為繪，刺者為繡。」此繡與繪各六，衣用繪，裳用繡。性曰採，施曰色。此十二章為五服，天子備有焉以飾祭服。乾為衣，坤為裳，乾坤各六畫，繡與繪亦各六；乾坤十二爻，衣裳亦十二章，是取象乾坤之事。

From "Shun said" down to "you are bright," these are the words from the Book of Documents, the Gao Yao谟. Zheng Xuan remarked there that "hui" should be read as "hui," meaning to draw or paint; "zong yi" refers to a ceremonial vessel used in the ancestral temple for holding yuchang wine, and during the Yu and Xia dynasties, they probably only used two types of such vessels, namely the tiger-shaped and the monkey-shaped ones; "fen mi" simply means white rice; "chi" should be read as "zhi," and "zhi" refers to sewing and embroidery. Anything drawn or painted is called "hui," while anything stitched or embroidered is called "xu." Here, both embroidery and painting account for six kinds each, with the upper garment decorated with painting and the lower skirt with embroidery. Those that are naturally present are called "cai," while those added on are called "se." These twelve kinds of patterns constitute the five ranks of ceremonial robes, which the Son of Heaven possesses in full, to adorn the garments used in worship. Qian represents the upper garment, and Kun represents the lower skirt. Each of Qian and Kun has six lines, just as embroidery and painting each have six kinds. Qian and Kun together make up twelve lines, just as the upper garment and lower skirt together make up twelve patterns—this is precisely taking the symbolic meaning of Qian and Kun.

八卦成列，象在其中，故曰《易》者象也，謂今之《易》古之象也。伏羲作八卦而名象，故五帝之書皆蒙象名。《堯典》「曆象日月星辰」，此曆書也；又曰「象以典刑」，《皐陶謨》曰「方施象刑惟明」，此刑書也；「古人之象」，此《易》書也。聖人因天，故治天下之書皆名象。《周禮》六官稱六象，縣於象魏，故哀三年《春秋傳》曰「命藏象魏曰舊章不可亡也」，是古名書為象之事。《春秋傳》曰「見《易》象」，昭二年傳文，引之以驗彼時猶襲古名，稱為《易》象也。

The eight trigrams are arranged in a sequence, and the images of the trigrams are contained within them. Therefore, the Book of Changes is called "Xiang" (image), meaning that the Book of Changes of today is the same as the "Xiang" of ancient times. Fuxi created the eight trigrams and named them "Xiang," so the documents of the Five Emperors' era continued to use the term "Xiang." The Shangshu: Yaodian says "to observe the movement of the sun, moon, and stars," which refers to a book of astronomy; it also says "Xiang to establish punishment," and the Gaoyao Mo says "to apply the image of punishment and ensure clarity," which refers to a book of law; Shun's "ancient Xiang" refers to a book of the Book of Changes. The sages all modeled themselves after heaven, so the documents governing the state were all named "Xiang." The six officials of the Zhou Li are called "six Xiang," and they were hung on the gate of the palace called Xiangwei. Therefore, in the third year of Ai Gong's reign, the Spring and Autumn Zhuan records "commanding the storage of Xiangwei to say: the old regulations must not be lost," which is evidence that ancient documents were called "Xiang." The Spring and Autumn Zhuan says "seeing the Xiang of the Book of Changes," which is from the transmission of the second year of Zhao Gong. Hui Dong cites this to prove that at that time the ancient name was still used, and the Book of Changes was called "Xiang."

挎木為舟，掞木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。注。否四之二也。木在水上乘風，舟楫之象。挎，判也；掞，銳也。巽為長木，艮為手，乾為金，艮手持金，故挎木為舟，掞木為楫也。否時天地不通，四之二坎為通，故以濟不通。乾為遠為利，故致遠以利天下，蓋取諸渙也。

The transmission says: Cutting a tree to make a boat, sharpening a tree to make oars, the utility of the boat and oar is to cross over obstacles and reach distant places for the benefit of the world. This is probably taking the image of the Hexagram of Dispersing. Hui Dong notes: The Hexagram of Dispersing is formed by the fourth line of the Hexagram of Non-Communication moving to the second position. A wooden boat floats on water and moves with the wind, which is the image of a boat and oar. "Kua" means to cut open, and "tian" means to sharpen. Xun represents a long piece of wood, Gen represents the hand, and Qian represents metal; the hand holds a metal blade, thus cutting wood into a boat and sharpening wood into oars. During the time of Non-Communication, the heavens and earth are closed and uncommunicating; the fourth line moves to the second position to form Kan, which has the meaning of communication, so it is said to cross over obstacles. Qian represents distance and benefit, so it is said to reach distant places for the benefit of the world. This is probably taking the image of the Hexagram of Dispersing.

疏。此虞、九家義也。虞氏謂神農、黃帝、堯、舜之時民多否閉，故聖人有作，取乾之坤，以坤之乾，備物致用，立成器以為天下利也。渙自否來，九四之二體巽坎，巽為木為風，坎為水，木在水上乘風，舟楫之象也。挎判，《說文》文；掞鋭，《字林》文。艮互艮，乾否乾也。否時天地閉，故不通；四之二成坎，坎為通，故以濟不通也。

Hui Dong's commentary says: This is Yu Fan's view and that of the Nine Schools of the Book of Changes. Yu Fan believed that during the time of Shen Nong, the Yellow Emperor, Yao, and Shun, the people suffered much from blockage and obstruction, so the sages arose and made innovations. They moved the Qian trigram into the Kun trigram and the Kun trigram into the Qian trigram, prepared tools and fully utilized their functions, making utensils to benefit the world. The hexagram Huan comes from the hexagram Po. The line Nine in the Fourth moves to the second position, forming the trigrams Xun and Kan: Xun represents wood and wind, and Kan represents water. Wood floats on water and is carried by the wind, which is the image of a boat or raft. "Kua is interpreted as 'to divide'" comes from the Shuowen Jiezi, and "Shan is interpreted as 'sharp'" comes from the Zilin. The annotation refers to the mountain trigram taken from the mutual trigrams, and the Qian trigram is the original Qian trigram in the hexagram Po. During the time of Po, heaven and earth were closed off, so there was no communication. The line Four moves to the second position to form Kan, which has the meaning of communication, so it is said to cross over the place of obstruction.

犕牛乘馬，引重致遠以利天下，蓋取諸隨。注。否上之初也。否乾為馬為遠，坤為牛為重，坤初之上為引重，乾上之初為致遠。巽為繩，繩束縛物在牛背上，故服牛。艮為背，巽為股，在馬上，故乘馬。出否之隨，引重致遠以利天下，故取諸隨。

The transmission says: driving oxen, riding horses, pulling heavy loads, and traveling to distant places for the benefit of the world, is probably based on the image of the Hexagram of Following. Hui Dong notes: the Hexagram of Following is formed when the top line of the Hexagram of Non-communication moves down to the first line. In the Hexagram of Non-communication, Qian represents horses and distance, while Kun represents oxen and heavy loads; the first line of Kun moving upward signifies 'pulling heavy loads,' and the top line of Qian moving downward signifies 'reaching distant places.' Xun represents ropes, and using ropes to tie goods onto oxen's backs, so it is called driving oxen. Gen represents the back, and Xun represents the thighs; when a person sits on a horse, it is called riding horses. From the Hexagram of Non-communication transforming into the Hexagram of Following, pulling heavy loads and reaching distant places for the benefit of the world, hence the image is taken from the Hexagram of Following.

疏。此虞義也。犕，古服字，孟喜作犕，今從之。《春秋》僖廿四年傳「王使伯服」，《史記》作伯犕。《後漢書·皇甫嵩傳》董卓謂嵩曰：「義真犕未乎。」義作服字。亦作備。《史記·趙世家》武靈王云「騎射之備」，《戰國策》備作服。《特牲饋食禮》云「備荅拜焉」，鄭彼注云「古備為復」。《說文》：「絥，車絥也。」或作鞴，古音通也。否上九之坤初為隨，艮巽皆據互體，否上之初，故云出否之隨也。

Hui Dong's commentary says: This is Yu Fan's view. "犕" is an ancient form of "服". Meng Xi's version uses "犕", and here we follow Meng's version. In the "Spring and Autumn Annals" transmission of the 24th year of Duke Xian, it is written as "the king sent Bo Fu". The "Records of the Grand Historian" writes it as "Bo犕". In the "Book of the Later Han · Biography of Huangfu Song", Dong Zhuo says to Huangfu Song, "Yizhen犕 wei hu", using the meaning of "服". This character is also written as "备": In the "Records of the Grand Historian · Biography of King Wu of Zhao", King Wu of Zhao says "the equipment for riding and shooting", and in the "Strategies of the Warring States", "备" is written as "服"; In the "Rites of Zhou · Rituals for Offering Food to the Ancestors", it says "the preparation for the response bow", and Zheng Xuan's commentary there says "ancient '备' was written as '复'". The "Shuo Wen Jie Zi" says "絥, the covering of a carriage", or written as "鞴", showing that ancient pronunciations were similar. When the top line of the "Pu" hexagram comes to the first position of the "Kun" hexagram, it becomes the "Sui" hexagram; the commentary refers to Gen and Xun as mutual hexagrams. The "Sui" hexagram is derived from the top line of the "Pu" hexagram coming to the first position, so it is said "coming out of Pu to become Sui".

重門擊以待虣客，蓋取諸豫。注。復四之初也。下有艮象，從外示之，震復為艮，兩艮對合，重門之象也。艮為手，震為木，初巽爻也，應在四，皆木也，手持二木以相敲，是為擊。擊為守備警戒也。四體坎，坎為盜，五離爻為甲冑戈兵，盜持兵是暴客也。震為足為行，坤為夜，手持木夜行之象。其卦為豫，備豫不虞，故取諸豫也。

The transmission says: Setting up many gates and striking wooden clappers to guard against violent guests, is probably based on the image of the Hexagram 6 (Yü). Hui Dong notes: The Hexagram 6 is formed by the fourth line of the Hexagram 1 (Fu) moving to the first position. The lower trigram has the image of Gen (Mountain). Looking from outside, Zhen (Thunder) reversed becomes Gen (Mountain), with two Gens facing each other, forming the image of many gates. Gen represents hands, Zhen represents wood. The first line originally was Xun (Wind), corresponding with the fourth line, both belonging to wood; hands holding two pieces of wood and striking them together is the act of striking clappers. Striking clappers is for guarding and being on alert. The fourth line forms the image of Kan (Water), which represents thieves; the fifth line is Li (Fire), representing armor and weapons. Thieves holding weapons are referred to as 'violent guests'. Zhen represents feet and movement, while Kun represents night; holding wooden clappers and patrolling at night is exactly this scene. This hexagram is Yü, which means 'preparing in advance for unexpected events', hence the image is taken from Yü.