An Exposition of the Zhou Changes, Volume 19 · Compiled by Hui Dong

聖人居天子之位，謂如文言所云「飛龍在天，乃位乎天德」，有天德而居天位者也。說文曰：「董仲舒云：古之造文者三畫而連其中謂之王。三者，天地人也，而參通之者，王也。孔子曰：一貫三為王。」故云以一德貫三才。行配天之祭者謂上四大祭也。天道遠，故推人道以接天，禘禮之灌是也。以孫格祖，以祖格天，故天神降，地示出，人鬼格，即大司樂所云「若樂六變則天神皆降，八變則地示皆出，九變則人鬼可得而禮」是也。

The sage who holds the position of the Son of Heaven is like what is said in the "Wenyan" section of the "Qian" hexagram, "A dragon soaring in the sky, thus residing in a position that conforms to the Heavenly Virtue," meaning a person who possesses the Heavenly Virtue and occupies the heavenly position. The "Shuowen Jiezi" says: "Dong Zhongshu explained: the ancients created the character, with three horizontal strokes and one vertical stroke passing through the middle, which is the character 'wang' (king). The three horizontal strokes represent heaven, earth, and humanity; those who can connect the three are called king. Confucius said: 'To unify the three is to be king.'" Therefore, it is called having a pure and unified virtue that connects the three elements. The so-called holding a ritual to match the heavens refers to the four great sacrifices mentioned above. The heavenly way is vast and distant, so human ways must be extended to connect with the heavens, as seen in the rites of the dì sacrifice, where the use of the younger generation to move the ancestors, and the ancestors to move the heavens, leads to the heavenly spirits descending, the earth deities emerging, and human spirits coming to be honored. This is exactly what the "Zhou Li · Da Siyue" says: "When the music is played for six changes, the heavenly spirits all descend; for eight changes, the earth deities all emerge; for nine changes, the human spirits can be honored according to ritual."

夫然而陰陽和以下既濟之事也。民皆仁厚，故無鄙惡，緇衣所謂「禹立三年，百姓以仁遂焉」是也。六沴不作，故物無疵厲，鴻範五行傳所謂「五福乃降，用章於下」是也。群生咸遂，各盡其氣者，謂畢其壽命之氣也。

The passage from "Fu Ran Yang Yin He" onwards discusses matters within the state of Ji Ji. The people are all benevolent and kind, so there are no crude or wicked deeds. This is the meaning of the statement in the "Zi Yi" chapter of the "Li Ji" that "After Yu took the throne for three years, the people relied on his virtue to live out their lives as they wished." The six abnormal climatic influences do not occur, so there are no blemishes or calamities to the myriad things. This is the meaning of the statement in the "Hong Fan Wu Xing Zhuan" that "Thus the five blessings descended, shining upon the common people." What is meant by "all beings living out their lives and exhausting their vital energies" is that they can all fully enjoy the vital energy of their destined lifespan.

諸福之物可致之祥無不畢至者，此皆董子對策文。諸福之物謂如鳳皇麒麟皆在郊棷，龜龍在宮沼之類是也。可致之祥謂如天降甘露，地出醴泉，山出器車，河出馬圖之類是也。既濟則各正性命保合太和，中庸曰：「致中和，天地位焉，萬物育焉。」言明堂之大道本於易，故云伏羲畫八卦以贊化育，其道如此也。

All kinds of blessings and auspicious signs that can be summoned are fully realized, as stated in Dong Zhongshu's "Three Answers on Heaven and Man." Blessings refer to things like the phoenix and qilin resting in the outskirts and marshes, or turtles and dragons appearing in the imperial palace's ponds. Auspicious signs that can be summoned include heavenly rain of sweet dew, springs gushing forth from the earth, naturally formed vehicles and chariots appearing in the mountains, and the Yellow River producing a dragon horse bearing a diagram. When reaching the state of "Already Completed" in the Book of Changes, all things are properly established in their nature and maintain harmony. The Doctrine of the Mean says, "When the middle and harmony are perfected, heaven and earth each occupy their proper place, and all things grow and flourish accordingly." This explains that the great way of the Bright Hall originates from the Book of Changes, so the commentary states that Fuxi drew the Eight Trigrams to assist in the process of generation and nurturing, which is precisely the meaning behind this.

○出生至廟也○出生，虞義也。廣雅曰：「生，出也。」此下言明堂之序首稱萬物出乎震者，明堂所以贊化育，月令記時候則及草木鳥獸蟲魚之類，故下屢言萬物也。震東方者，青陽太廟在東，故曰東方也。

The passage from "Shu Zheng Zhu Wen" "Chu, sheng ye" to "Mingtang Tai Miao ye" explains that interpreting "chu" as "sheng" follows Yu Fan's method of meaning. The "Guangya" says "sheng is chu." The following description of Mingtang begins with "Wanwu chu hu Zhen," because Mingtang is used to assist in the generation and nurturing of all things. The "Yue Ling" records seasonal climate changes involving grass, trees, birds, beasts, insects, and fish, so the following text repeatedly mentions all things. It says Zhen is in the east because Qingyang Tai Miao is located in the east, hence it is called the east.

以下八卦四正四維當明堂十二室，知者以鴻範五行傳云：「孟春之月御青陽左個，索祀於艮隅。仲春之月御青陽正室，索祀於震正。季春之月御青陽右個，索祀於巽隅。孟夏之月御明堂左個，索祀於巽隅。仲夏之月御明堂正室，索祀於離正。季夏之月御明堂右個，索祀於坤隅。」

The four cardinal directions and four intermediate directions of the Eight Trigrams correspond to the twelve rooms of the Bright Hall. This can be determined because the "Hóngfàn Wǔxíng Zhuàn" states: "In the first month of spring, the Son of Heaven resides in the Qingyang left chamber, seeking deities and offering sacrifices in the corner of the Gen position; in the second month of spring, he resides in the Qingyang main chamber, seeking deities and offering sacrifices in the center of the Zhen position; in the third month of spring, he resides in the Qingyang right chamber, seeking deities and offering sacrifices in the corner of the Xun position; in the first month of summer, he resides in the left chamber of the Bright Hall, seeking deities and offering sacrifices in the corner of the Xun position; in the second month of summer, he resides in the main chamber of the Bright Hall, seeking deities and offering sacrifices in the center of the Li position; in the third month of summer, he resides in the right chamber of the Bright Hall, seeking deities and offering sacrifices in the corner of the Kun position."

中央之極自崑崙中至太室之野，土王之日迎中氣於中室。孟秋之月御總章左個，索祀於坤隅。仲秋之月御總章正室，索祀於兌正。季秋之月御總章右個，索祀於乾隅。孟冬之月御玄堂左個，索祀於乾隅。仲冬之月御玄堂正室，索祀於坎正。季冬之月御玄堂右個，索祀於艮隅。隅，角也。高誘注淮南云「四角為維」，是四正四維當十二室之事也。今唯坤當太廟太室，其左明堂個，兌當總章太廟，其左總章個，為異耳。

The "Hong Fan Wu Xing Zhuan" continues to say: "The central position, from the Kunlun Mountains to the Taishi wilderness; during the time of the earth's virtue ruling, the Son of Heaven would welcome the central energy at the middle chamber. In the first month of autumn, the Son of Heaven resides in the left chamber of Zongzhang, seeking the divine and performing sacrifices at the corner of the Kun position; in the second month of autumn, he resides in the central chamber of Zongzhang, seeking the divine and performing sacrifices at the central position of the Dui position; in the third month of autumn, he resides in the right chamber of Zongzhang, seeking the divine and performing sacrifices at the corner of the Qian position; in the first month of winter, he resides in the left chamber of Xuantang, seeking the divine and performing sacrifices at the corner of the Qian position; in the second month of winter, he resides in the central chamber of Xuantang, seeking the divine and performing sacrifices at the central position of the Kan position; in the third month of winter, he resides in the right chamber of Xuantang, seeking the divine and performing sacrifices at the corner of the Gen position." "Corner" refers to the angle, and Gao You's commentary on the "Huainanzi" says "the four corners are called the four directions" — this is the actual evidence of the correspondence between the four cardinal directions and the four oblique directions with the twelve chambers. However, according to this commentary's arrangement, the Kun position corresponds to the Taomi Taishi, with its left being the Mingtang chamber; the Dui position corresponds to the Zongzhang Taomi, with its left being the Zongzhang chamber: these two places differ slightly from the "Wuxing Zhuan."

○東南至絜齊○巽言東南者，巽之東，震也。其南，離也。故曰東青陽個，南明堂個也。巽陽藏室故絜齊，虞義也。陽伏巽初，故巽陽藏室。古人齊戒必於寢而後會於太廟。齊之言齊也，齊不齊以致齊者也。巽陽蔵室，神明之德在內，故繫上云「聖人以此齊戒以神明其德」。祭統亦云「專致其精明之德」，盡性以盡物性，故云萬物之絜齊也。

The passage from "Southeast" to "thus pure and orderly" explains why the trigram Xun is associated with the southeast. This is because the trigram Zhen (Thunder) is to the east of Xun, and the trigram Li (Fire) is to the south. Therefore, the east is associated with the eastern chamber of Qingyang, and the south with the southern chamber of the Bright Hall. The statement "the yang line of Xun is hidden within the room, thus pure and orderly" is based on Yu Fan's interpretation. The yang line is concealed beneath the first line of Xun, hence the yang is hidden within the room. In ancient times, people would first perform purification rites in their寝宫 (chamber), and then proceed to the ancestral temple for worship. "Qing" means to make things orderly and uniform, to rectify disorder into order, thereby achieving reverence and solemnity. The concealment of the yang within the room signifies the virtue of the divine being contained within, so the Great Treatise says, "The sage thus purifies himself, thereby cultivating his virtue to become divine." The Rituals also states, "Devote oneself entirely to the clarity and brilliance of virtue." By fully realizing one's own nature, one can fully realize the nature of all things, hence this is the purity and order of all things.

○離為至廟也○離為日為火，火日外景故明。離明照于四方，故日出照物，以日相見，故萬物皆相見，此上虞義也。離言南方者，明堂在南，故云明堂太廟也。○負斧至堂也○負斧扆南面立，周書明堂文。其文曰：「明堂之位，天子之位，負斧依南面立，群公卿士侍於左右。」是南面之事也。

The passage from "Lì represents the sun and fire" to "the Bright Hall and the ancestral temple": Lì represents the sun and fire, and the brightness and radiance of fire and the sun spread outward, hence it is called bright. The brightness of Lì shines in all directions, so it is said that the sun comes out to illuminate all things, and all things become visible to each other through the sunlight, thus they meet each other—these are Yu Fan's views. Lì is called the southern direction because the Bright Hall is located to the south, hence it is said that the Bright Hall and the ancestral temple. The passage from "carrying a斧扆 facing south" to "the ruler is in the Bright Hall": "carrying a斧扆 and facing south" comes from "The Lost Book of Zhou: The Bright Hall," which says: "The positions in the Bright Hall, the Son of Heaven stands facing south with his back to the斧扆 screen, and the ministers and officials stand on both sides." This is the actual practice of "facing south."

雲聽聽朔也者，周禮太宰云「正月之吉，始和布治於邦國都鄙，乃縣治象之法於象魏，使萬民觀治象，浹日而斂之」，干寶注云：「周正建子之月告朔日也。」此即玉藻之聽朔矣。案玉藻云「天子聽朔於南門之外」，謂明堂南門之外，天子受朔於南郊，還於明堂，告時帝配祖考，縣六象之法於象魏，退而居太廟及左右個，閏月居門。故周禮春官太史云「頒告朔於邦國，閏月詔王居門終月」，聽朔之禮當在冬官匠人職，冬官亡，故明堂之制不詳。

The commentary says "listening is listening to the new moon": The "Rites of Zhou · Heavenly Officials · Grand Superintendent" states that on the first day of the first month, the ruler announces the state regulations to the states and towns, hanging the regulations on the gates called "Xiang Wei" so that all people can see them, and then taking them down after ten days. Gan Bao's commentary says: "This is the day of the new moon in the first month of the Zhou calendar, which is the day of the announcement of the new moon." This is what is referred to as "listening to the new moon" in the "Zi Zhuan · Jade Algae." The "Zi Zhuan · Jade Algae" says "the Son of Heaven listens to the new moon outside the southern gate," referring to the southern gate of the Bright Hall: the Son of Heaven receives the new moon at the southern suburbs, returns to the Bright Hall, reports to the current deity and enshrines his ancestors, hangs the regulations of the six officials on the Xiang Wei, and then retires to the Great Temple and the side chambers. In the case of a leap month, he stays in the gate. Therefore, the "Rites of Zhou · Spring Officials · Grand Historian" says "the Grand Historian announces the new moon to the states, and in the case of a leap month, orders the king to stay in the gate until the end of the month." The detailed procedures of the new moon ceremony should be recorded in the "Winter Official · Craftsman," but the Winter Official is lost, so the structure of the Bright Hall cannot be examined in detail.

諸儒鄭玄等咸有異說，惟二戴馬宮孔牢賈逵盧植潁容許慎服虔蔡雍高誘諸儒知有此制，而蔡氏之說尤備，具於月令章句，今依用之。乾為治，虞義也。天子當陽，文四年春秋傳文，彼謂諸侯朝正於王，亦是明堂班朔之事。天子當陽，諸侯用命，所謂嚮明而治也。言八卦九宮之法，明堂太廟正值離位，故云蓋取諸此也。引蔡氏者，明堂月令論也。彼文引此傳為證，言人君四時所居之位莫正於明堂，故雖有青陽等五名而以明堂為主，因謂之明堂也。

Zheng Xuan and other scholars had different interpretations, but only the scholars Da Dai, Xiao Dai, Ma Gong, Kong Lao, Jia Kui, Lu Zhi, Ying Rong, Xu Shen, Fu Qian, Cai Yong, and Gao You knew for certain that this system existed. Cai Yong explained it particularly thoroughly, and all these are recorded in the "Chapter on the Monthly Ordinances." Using Qian as the symbol of governance follows Yu Fan's interpretation. The phrase "the Son of Heaven should be at the center" comes from the "Zuo Zhuan" of the fourth year of Wen Gong. There, it refers to the fact that dukes came to the royal court to pay homage at the beginning of the year, which also involved the announcement of the calendar and the new moon by the Bright Hall. When the Son of Heaven stands at the center, the dukes listen and act accordingly, which is called facing the light to administer governance. In terms of the Eight Trigrams and the Nine Palaces, the Bright Hall and the Imperial Ancestral Temple should be located at the position of Li. Therefore, it is said that "this is roughly based on this." The cited remarks of Cai's come from the "Discourse on the Bright Hall and Monthly Ordinances." This text directly quotes the transmitted passage from "Shuo Gua," stating that there is no place more appropriate for the ruler's residence in the four seasons than the Bright Hall. Therefore, although there are five names such as Qingyang, it is still commonly referred to as the Bright Hall.

○坤位至六天○乾鑿度曰「坤位在未」，參同契曰：「土王四季，羅絡始終，青黑赤白各居一方，皆稟中宮戊己之功。」未在西南，彖傳曰「西南得朋」，故用事於西南。青黑赤白皆稟中，中故居中央。白虎通謂「土王四季，居中央，不名時」也。明堂月令中央土當季夏，故用事於西南而居中央也。

The passage from "Shuzheng Zhuwen" regarding "Kun position at Wei and ruling the four seasons" to "combining the circular altar's heavenly emperor as six heavens": The "Qian Zao Du" says "Kun is at Wei." The "San Tong Qi" states: "The earth element rules the four seasons, encompassing from beginning to end; the green, black, red, and white each occupy their respective directions, all receiving the function of the central palace's Wu and Ji." Wei is located in the southwest, and the "Commentary on the Judgment" of the "Kun" hexagram says "gaining friends in the southwest," so it is said to rule in the southwest. The green, black, red, and white all receive from the center, because they belong to the center, so they also reside in the center. The "Baihu Tong" says "the earth element rules the four seasons, resides in the center, and is not exclusive to any particular season." The "Mingtang Yueling" assigns the central earth to the last season of summer, thus saying it rules in the southwest and resides in the center.

坤西南卦，故西為總章個，南為明堂個。明堂月令中央土天子居太廟太室，故云中央太廟太室也。鴻範曰「土爰稼穡」，稼穡所以養人者，故萬物皆致養焉。僖十五年春秋傳曰「此一役也」，杜預訓役為事，坤為事，故曰役事也。

The K'un hexagram is associated with the southwest direction, so the western side takes the partial chamber of the Total Hall and the southern side takes the partial chamber of the Bright Hall. The "Bright Hall Monthly Order" states that when the center belongs to earth, the Son of Heaven resides in the Great Temple and the Great Chamber, so the commentary refers to the central Great Temple and Great Chamber. The "Hóng Fàn" says "earth governs crops and farming," and crops and farming are used to sustain people, so all things receive nourishment here. In the fifteenth year of Duke Xi's reign, the "Zuo Zhuan" says "this battle," and Du Yu interprets "battle" as "affair"; since K'un represents affairs, it is said "affair and business."

王者四時迎氣於郊，謂迎蒼帝赤帝白帝黑帝也。其黃帝則中央之帝，即周禮之方澤也。周禮大司樂以日夏至降神於方澤，故月令無中央迎氣之文。必知中央為太室者，鴻範五行傳曰：「中央之極，自崑崙中至太室之野，帝黃帝，神后土司之。」太室之野即中央之土，降神於方澤，迎之於太廟太室，故稱方澤為太室之野也。

The king would perform seasonal rituals to welcome the deities of the four directions, namely the苍帝 (Blue Emperor), 赤帝 (Red Emperor), 白帝 (White Emperor), and 黑帝 (Black Emperor). As for the the Yellow Emperor (Yellow Emperor), he is the central emperor, and his temple is referred to as the 方泽 (Square Marsh) in the "Rites of Zhou." The "Rites of Zhou" mentions that on the summer solstice, the spirit is invited at the 方泽, hence the "Monthly Orders" does not include a section about welcoming the central deity. We can determine that the central deity is 太室 (Tai Shi) because the "Huang Fan Wu Xing Zhuan" states: "The central position is at the peak of the Kunlun Mountains, extending to the Tai Shi region, with the Yellow Emperor as its emperor and the deity Hou Tu as its guardian." The Tai Shi region is the central earth; the spirit is invited at the 方泽, and welcomed at the Tai Temple, hence the 方泽 is called the Tai Shi region.

繫上曰「大衍之數五十，其用四十有九」，京氏章句云：「其一不用者，天之主氣。」鄭注乾鑿度云：「太一，主氣之神。」太一即北辰，北辰即皇天大帝，與五帝為六，故明堂有六天，謂四郊中央合圜丘之帝為六天也。其神謂之六宗，覲禮謂之方明，即下傳「神也者妙萬物而為言」，月令其神勾芒等是也。

The Great Treatise says, "The number of great derivation is fifty, but actually only forty-nine are used." Jing Fang's Commentary says, "The one not used is the vital energy of heaven." Zheng Xuan's commentary on the Qian Zao Du says, "Taiyi is the spirit governing the vital energy." Taiyi is also known as Beichen, which is the same as Huang Tian Da Di. Together with the Five Emperors, they form six, so the Mingtang has six heavens, namely the four cardinal emperors, the central emperor, and the circular hill emperor, making a total of six heavens. The spirits of these six heavens are called "Liuzong." The Rites of Court says they are called "Fangming," which is the same as the following statement, "the so-called gods are spoken of in terms of their subtle transformation of all things," as well as the deities mentioned in the Monthly Orders, such as Jumang.

周禮大宗伯以玉作六器以禮天地四方，以蒼璧禮天謂上帝也，以黃琮禮地謂中央帝也，以青圭禮東方蒼帝也，以赤璋禮南方赤帝也，以白琥禮西方白帝也，以玄璜禮北方黑帝也，皆有牲幣，各放其器之色，此六天也。其神謂之六宗，古文尚書虞夏書曰「禋於六宗」，伏生馬融云：「萬物非天不覆，非地不載，非春不生，非夏不長，非秋不收，非冬不藏，禋於六宗，此之謂也。」

In the "Rites of Zhou · Grand Master of the Clan," six types of ritual vessels made of jade are used to worship heaven, earth, and the four directions: a blue jade disc is used to worship heaven, referring to the Supreme Deity; a yellow jade bi is used to worship earth, referring to the central deity; a green jade qiu is used to worship the Eastern Blue Deity; a red jade zhang is used to worship the Southern Red Deity; a white jade hu is used to worship the Western White Deity; and a black jade huang is used to worship the Northern Black Deity. Each worship includes sacrifices, livestock, gifts, and silk, with colors matching the color of the jade used in the ritual—this is called the Six Heavens. Their deities are called the Six Ancestral Spirits. The ancient text "Book of Documents · Yu and Xia Annals" says, "With sincere devotion, one should worship the Six Ancestral Spirits." Fu Sheng and Ma Rong explained: "Without heaven, nothing could be covered; without earth, nothing could be carried; without spring, nothing could be born; without summer, nothing could grow; without autumn, nothing could be harvested; without winter, nothing could be stored. What is meant by the禋祭 of the Six Ancestral Spirits is precisely this."

覲禮曰：「諸侯覲於天子，為宮方三百步，四門壇十有二尋，深四尺，加方明於其上。方明者，木也，方四尺，設六色，東方青，南方赤，西方白，北方黑，上玄下黃，設六玉。」與周禮同。方明者，放乎明堂之制也。

The Book of Rites: Ceremonial Rites says: "When feudal lords pay homage to the Son of Heaven, they build a palace measuring three hundred paces in square, with gates on all four sides. A dais twelve paces long and four feet high is constructed, and on top of the dais is placed the Bright Hall. The Bright Hall is made of wood, four feet square, and painted with six colors: blue on the east side, red on the south, white on the west, black on the north, dark blue on top, and yellow on the bottom. Six kinds of jade are also arranged there." The six kinds of jade set out here are the same as the six instruments mentioned in the Book of Rites. The so-called Bright Hall is modeled after the structure of the Bright Hall.

王者覲諸侯，或巡狩四嶽，則有方明，亦謂之明堂。荀子所謂「築明堂於塞外以朝諸侯」是也。塞外，境外。戰國時齊有泰山明堂，即方明也。周書「朝諸侯則於明堂」，儀禮「覲諸侯則設方明」，故虞禋六宗而覲四嶽群牧，周禮方明而覲公侯伯子男。六宗方明即明堂，六天之神，鄭氏謂天之司盟，非也。

The king would set up the Fangming, also called the Bright Hall, when he met the feudal lords or toured the four mountains. The "building a Bright Hall outside the borders to meet the feudal lords" mentioned in the "Xunzi" refers to this, where "outside the borders" means beyond the state's territory. During the Warring States period, the state of Qi had the Taishan Bright Hall, which was the Fangming. The "Yi Zhou Shu" says that meeting the feudal lords took place in the Bright Hall, and the "Yili" says that when the king received the feudal lords, the Fangming was set up. Therefore, Yu Shun sacrificed to the six ancestors and met the four mountains and the various shepherds, and the "Zhou Li" set up the Fangming to meet the dukes, marquises, viscounts, counts, and viscount-barons. The six ancestors and the Fangming are the same as the Bright Hall, and the deities worshipped there are all the six heavenly gods. Zheng Xuan's interpretation of the six ancestors as the heavenly gods in charge of alliances is incorrect.

其制詳於冬官，冬官亡而明堂之制不詳，禘禮亦廢。鄭氏知圜丘方澤之為禘而不知為明堂六帝，王肅又誤據春秋魯禘改禘為宗廟之祭，無配天之事，故魏明帝謂漢氏四百餘年廢無禘祀也。但禘禮行於明堂，明堂之法本於易，明堂之法亡而後之人遂不知以易贊化育矣。

These systems were originally fully recorded in the "Winter Official" (Winter Officer), but since the "Winter Official" was lost, the detailed system of the Bright Hall could not be examined, and the rites of the禘 ceremony consequently fell into disuse. Zheng Xuan only knew that the sacrifices to the Round Altar and the Square Marsh were part of the禘 ritual, but he did not realize that these were precisely the sacrifices to the six deities of the Bright Hall. Wang Su mistakenly relied on the禘 sacrifices recorded in the "Spring and Autumn Annals" concerning the state of Lu, and changed the禘 into sacrifices to the ancestral temples, removing the content of worshiping Heaven. Therefore, Emperor Ming of the Wei dynasty said that the Han dynasty had abandoned the禘 sacrifices for over four hundred years. In reality, the rites of the禘 were held in the Bright Hall, and the system of the Bright Hall originally came from the "Book of Changes." Since the system of the Bright Hall was lost, later generations no longer knew how to use the "Book of Changes" to assist in the transformation and cultivation of heaven and earth.

○兌主至言也○兌四正卦辰在酉，故正秋，於明堂為總章太廟也。兌為雨澤以下虞義也。兌為澤，坎象半見，故為雨澤。震為言，陽息震成兌，兌為口，言從口出，兌又為說，故說言也。○西北至薄也○言西北者，乾之西，兌也。其北，坎也。故曰西總章個，北玄堂個也。坤十月卦以下虞義也。薄，入也。乾位在亥，消息坤亦在亥，故十月卦乾消剝上入坤，故陰陽相入。陽言出，陰言入，不言陰陽相出入者，據乾入坤，故言入也。

The passage from "De is the trigram of You" to "therefore it is said" states: De is one of the four cardinal trigrams, its element is You, so it corresponds to the season of autumn; in terms of the Bright Hall, it refers to the main hall of the Grand Temple. "De represents rain and moisture" is Yu Fan's explanation: De represents a marsh, with the image of Kan (water) partially visible, thus representing rain and moisture. Zhen represents speech, the growth of yang energy transforms Zhen into De, De represents the mouth, and speech comes from the mouth. De also represents joy, so it is said "speech is joyful." The passage from "Northwest" to "yin and yang interact" states: The reference to the northwest is because the west of Qian (Heaven) is De, and the north is Kan (Water), so it refers to the side chamber of the Grand Hall and the side chamber of the Dark Hall. "Kun is the tenth trigram of the month" is Yu Fan's explanation. "Bao" means entering. Qian's position is亥, and according to the principle of waxing and waning, Kun should also be at亥 month. Therefore, the trigram Qian is being consumed and enters into Kun from above, so it is said that yin and yang interact. Yang says "exit," yin says "enter"; here it does not say yin and yang interact in terms of exiting and entering, but rather refers to Qian entering into Kun, so it only says "enter."

○正北至藏也○坎位正北，故云正北方之卦，於明堂為玄堂太廟也。坎太玄準之以動，故云勞動。水性動而不舍，謂不舍晝夜也。鄭氏謂水性勞而不倦，義亦同也。歸藏，虞義也。月令言天地閉藏，故云歸藏也。○東北至成終○艮之東，震也，故曰青陽個。其北，坎也，故曰元堂個也。坎者萬物之所歸，故曰成終。萬物出乎震，故曰成始也。

The passage from "Shuzheng Zhuwen" "The direction of the north" to "returning, meaning to hide" states: The trigram Kan is located in the direction of due north, so it is called the trigram of the north. In terms of the Bright Hall, it is the玄堂 and the Great Temple. The "Tai Xuan" uses "movement" as the first element to correspond with the trigram Kan, so it says "toil" refers to movement. The nature of water is to flow ceaselessly, which is what is said in the "Analects" about not ceasing day and night. Zheng Xuan interprets it as the nature of water being toil without fatigue, which is the same meaning. Taking "return" as "to hide" follows Yu Fan's interpretation; the "Monthly Order" speaks of the concealment of heaven and earth in winter, so it is called returning and hiding. The passage from "Northeast" to "thus it is called completing the end" states: To the east of Gen is Zhen, so it is called the partial chamber of Qingyang; to the north of Gen is Kan, so it is called the partial chamber of the玄堂. Kan is the place where all things return and hide, so it is called "completing the end"; all things originate from Zhen, so it is called "completing the beginning."

○神謂至為言○神謂易，虞義也。繫上曰「非天下之至神，其孰能與於此」，虞注云：「至神謂易，隱初入微。」太玄曰：「生神莫先乎一。」呂氏春秋曰：「知精則知神，知神之謂得一。」凡彼萬形得一後成，下雲既成萬物，乃神之所為，故云即一也。荀悅申鑑曰：「理微謂之妙。」字亦作眇，曹大家注幽通賦云：「眇，微也。」眇妙同物耳。呂氏春秋曰「妙而難見」，荀子曰「精微而無形」，則微妙亦同義耳。

The passage from "Shuzheng Zhuwen" "Shen wei Yi, ji yi ye" to "Gu miao wanwu er wei yan" explains that taking "Shen" as referring to the "Yi" is in accordance with Yu Fan's interpretation. The "Xici Shang" says, "If it is not the most mysterious and profound, who could reach such a level?" Yu Fan's commentary states, "The most profound refers to the Yi, which is hidden in the first line and penetrates the subtle and profound." The "Tai Xuan" says, "That which gives rise to the divine does not precede 'one'." The "Lüshi Chunqiu" says, "Understanding the subtle means understanding the divine, and understanding the divine is called 'having one'." All myriad forms must obtain 'one' before they can be formed, and the following text says, "Having formed all things," which is precisely the action of the divine, so it is said that "Shen" is "Yi." Xu Yue's "Shen Jian" says, "Subtle and intricate is called 'miao'"; this character is also written as "miao." Cao Da jia's commentary on the "You Tong Fu" says, "Miao means subtle," and "miao" and "miao" are essentially the same. The "Lüshi Chunqiu" says, "Subtle and hard to see," and the "Xunzi" says, "Subtle and without form," indicating that "wei" and "miao" are also synonymous.

聖王飭明堂，大戴禮盛德文，彼文為飾，飾，古文飭。其言曰：「聖王之盛德，人民不疾，六畜不疫，五穀不災，諸侯無兵而正，小民無形而治，蠻夷懷服。明堂者，古有之，凡九室，一室有四戶八牖，以茅蓋，上圓下方，外水曰辟雍，赤綴戶，白綴牖，堂高三尺，東西九仞，南北七筵，其宮方三百步。」

"The phrase 'Saintly kings adorned the Bright Hall' comes from the 'Great Dai Rituals · Abundant Virtue.' In the original text, it is written as 'decorated,' which is an ancient form of the character '饬.' The passage states: 'The great virtue of the saintly kings reaches such a level that people do not suffer from illness, domestic animals are not afflicted by plague, and the five grains are not harmed by disasters. The feudal lords do not resort to warfare but naturally come into alignment, common people do not need punishment but naturally tend toward order, and the barbarians in the south and west are moved to submission. The Bright Hall has existed since ancient times, with a total of nine chambers, each having four doors and eight windows, with thatched roofs. The upper part is round and the lower part is square. A surrounding body of water called the 'Biyong' encircles it. The doors are decorated with red, and the windows with white. The hall is three feet high, nine ren in width from east to west, and seven yan in length from north to south. The entire palace area is three hundred steps in diameter.'"

凡人民疾，六畜疫，五穀災，生於天道不順，天道不順生於明堂不飾，故有天災則飾明堂是也。以一偶萬，太玄文。董子對策曰：「一者，萬物之所從始也。故為人君者正心以正朝廷，正朝廷以正百官，正百官以正萬民，正萬民以正四方。」

"Whenever people fall ill, livestock suffer from epidemics, and crops are affected by disasters, it is due to the disorder of the heavenly way; the disorder of the heavenly way is caused by the neglect of the Bright Hall. Therefore, when natural calamities occur, one should rectify the Bright Hall." This is exactly what is meant. "From one to myriad things" comes from the "Tai Xuan." Dong Zhongshu's "Three Answers on Heaven and Man" states: "The 'One' is the origin of all things. Therefore, as a ruler, one should first correct one's own heart to correct the court, correct the court to correct the officials, correct the officials to correct the people, and correct the people to correct the four directions."

所謂以一偶萬，即《論語》「吾道一以貫之」之義也。「明者以為法，微者以是行」，《越語》文。范蠡曰：「天道皇皇，日月以為常，明者以為法，微者以是行。」聖人建明堂取諸《離》，離者，明也。《大戴·盛德》曰：「明堂天法。」故「明者以為法」，上文所陳是也。

The phrase "to use one to encompass myriad things" refers to the principle Confucius spoke of in the Analects, "My way is to be consistent throughout." The lines "The wise take it as a model; the subtle follow it in action" come from the Guoyu: Yueyu, where Fan Li said, "The heavenly way is vast and boundless; the sun and moon move according to a constant pattern. The bright aspect serves as a model for people, while the subtle aspect operates silently." The sages built the Bright Hall by taking the image of the Li hexagram, which represents brightness. The Daidailiji · Shengde explains that the Bright Hall is a system established by emulating heaven, hence "the bright aspect serves as a model for people." The previous discussion precisely refers to this point.

微謂獨行時，若日月之晦夕朔旦也。荀子曰：「執一如天地，行微如日月。」日月之行，人所不見，似乎細微，無怠止之時，猶至誠之無息，故「微者以是行」。「不見其事而見其功」，荀子文。《中庸》曰：「不見而章，不動而變，無為而成。」不見、不動、無為，不見其事也；章、變、動者，見其功也。荀子謂之神，故云「妙萬物而為言」也。

"Micro" refers to the state of operating alone, like the quiet movement of the sun and moon on the evening of a dark moon or the morning of a new moon. The "Xunzi" says: "To hold on with unwavering focus is like heaven and earth; to move subtly is like the sun and moon." The movement of the sun and moon is invisible to the human eye, seemingly subtle and hard to perceive, yet it never ceases, just as the way of utmost sincerity is unbroken. Therefore, it is said, "It continues to operate in a subtle way." The phrase "without seeing the action but seeing the result" also comes from the "Xunzi." The "Zhongyong" says: "It does not show but naturally becomes evident, does not act but naturally changes, does not do anything but naturally achieves results." Not showing, not acting, not doing anything is "not seeing the action"; becoming evident, changing, achieving results is "seeing the result." Xunzi refers to this state as "shen" (spirit), so the "Shuogua Zhuan" says, "Shen describes its subtle influence on all things."

○四時至成物○承上明堂大法而言。六子循四時之序而效職，所謂「明者以為法」也。水火雷風山澤，一陰一陽合而成物，所謂「微者以是行」也。

The six subordinate trigrams, Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake), follow the order of the four seasons in fulfilling their respective roles, which is referred to as "the manifest aspect serving as a model for people to follow." Water, fire, thunder, wind, mountain, and lake, with their yin and yang interactions, generate all things, which is called "the subtle aspect operating silently and unseen."

○變化至所為○乾變坤化，故「變化」謂乾坤。乾道變化，各正性命，成既濟定，故既成萬物，此虞義也。四時分而效職，六子合而成物，皆是乾變坤化之事。一陰一陽，變化不測。子曰：「知變化之道者，其知神之所為。」故不言乾坤而言變化者，以見神之所為也。此言既濟之功。既濟之功始於一，造於微，成於變化，所謂大道也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Commentary on the Judgment explains that the term "changes" in the text refers to the trigrams Qian and Kun. The Commentary on the Judgment of the Qian Hexagram states, "The way of Heaven brings about change, and each thing establishes its destiny." The six lines of the hexagram each return to their proper positions to form the hexagram Ji Ji, indicating that all things have already been formed. Yu Fan explains this as the completion of the process of creation. The four seasons are arranged in order, each fulfilling its function, and the six sons combine to generate all things, which all belong to the workings of Qian's change and Kun's transformation. The interplay of yin and yang alternates continuously, and change has no fixed pattern. Confucius said, "Those who understand the principle of change are likely to understand the workings of the divine." Therefore, the text does not directly mention Qian and Kun but uses the term "change" to highlight the divine action. This passage discusses the achievement of Ji Ji: the achievement of Ji Ji originates from "one," develops in the subtle, and is completed through change, which is called the great way.

《孔子三朝記》曰：孔子曰：「所謂聖人者，知通乎大道，應變而不窮，能測萬物之情性者也。大道者，所以變化而凝成萬物者也。情性也者，所以理然否取舍者也。故其事大配乎天地，參乎日月，雜於風雲，總要萬物，穆穆純純，其莫之能循，若天之司，莫之能職，百姓淡然不知其善，是其事也。」易之微言盡於是矣。以下皆後師所益也。

The "Three Days Record of Confucius" records what Confucius said: A sage is one who understands the great way, adapts to changes without being exhausted, and can discern the nature of all things. The great way is the principle by which all things change and take form; nature is the principle by which right and wrong are judged and choices are made. Therefore, the deeds of a sage are vast enough to match heaven and earth, to stand alongside the sun and moon, and to intermingle with the winds and clouds, encompassing the key to all things. They are profound and pure, with no one able to follow in their footsteps; like heaven governing all, no one can share their responsibility. The people receive their blessings in peace but do not know where the good lies. This is the achievement of a sage. The profound meaning of the "Zhou Changes" is explained here. From the following passage "Qian represents strength" onwards, the words are additions made by later scholars who transmitted the classics after Confucius.

乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。注：自此而下皆《易》後師所益。此訓《彖傳》神明之德也。

The *Commentary on the Changes* states: The nature of the Trigram Qian is strong and vigorous, and the nature of the Trigram Kun is gentle and yielding. Zhen is movement, Xun is penetration, Kan is sinking, Li is attachment, Gen is stillness, and Dui is joy. Hui Dong's own commentary says: From this sentence onwards, all the text is added by scholars who interpreted the *Book of Changes* after Confucius. This section explains the nature of the eight trigrams mentioned in the phrase "the virtues of the divine and sage" in the *Commentary on the Judgment*.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。注：訓「近取諸身」。外傳曰：「平八索以成人。」故春秋時或名《易》為「八索」。

The Sayings on the Trigrams text states: Qian symbolizes the head, Kun symbolizes the abdomen, Zhen symbolizes the feet, Xun symbolizes the thighs, Kan symbolizes the ears, Li symbolizes the eyes, Gen symbolizes the hands, and Dui symbolizes the mouth. Hui Dong's own commentary says: This passage explains the phrase "nearby taking from one's own body" in the Great Treatise. The Guoyu (formerly known as the Spring and Autumn External Annals) mentions the saying "leveling eight cords to form a person," so during the Spring and Autumn period, some called the Zhou Changes "eight cords."

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。注：訓「遠取諸物」。王弼本誤刋「乾為首」上，今從古。

The *Sayings on the Hexagrams* states: Qian represents a horse, Kun represents an ox, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild chicken, Gen represents a dog, and Dui represents a sheep. Hui Dong's commentary explains that this passage is an explanation of the phrase "far-reaching reference to things" in the *Great Treatise*. Wang Bi's commonly accepted edition mistakenly placed it before the section "Qian is the head," and now it has been restored to its original order according to the ancient text.

乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。注：訓「乾道成男，坤道成女」及《易》逆數之義。索，數也。

The *Sayings of the Trigrams* text states: Qian represents Heaven, hence it is called the father; Kun represents Earth, hence it is called the mother; Zhen is the first to obtain a yang line, hence it is called the eldest son; Xun is the first to obtain a yin line, hence it is called the eldest daughter; Kan is the second to obtain a yang line, hence it is called the middle son; Li is the second to obtain a yin line, hence it is called the middle daughter; Gen is the third to obtain a yang line, hence it is called the youngest son; Dui is the third to obtain a yin line, hence it is called the youngest daughter. Hui Dong explains in his commentary: this passage explains two meanings from the *Great Treatise*: "The principle of Qian produces the male, and the principle of Kun produces the female," and from the *Sayings of the Trigrams*: "The Book of Changes follows the reverse order." Here, "suo" means "count," referring to the order of lines counted from the bottom up.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為旬，為子母牛，為大●，為文，為眾，為柄，其於地也為黑。

The *Shu Guan Zhuan* lists the symbolic images associated with the Qian hexagram: heaven, roundness, sovereign, father, jade, metal, coldness, ice, bright red color, good horse, old horse, thin horse, horse with mottled coat, and the fruit on a tree. The symbolic images associated with the Kun hexagram: earth, mother, silk and cloth, cooking pot, stinginess, the number ten, cattle that follow their calves, large cart (the original text has a missing character marked as '●', while the commonly circulated version reads 'cart'), ornamentation, multitude, and the color black for the earth.

震為雷，為駹，為玄黃，為專，為大塗，為長子，為決躁，為蒼筤竹，為萑葦，其於馬也為善鳴，為馵足，為作足，為的顙，其於稼也為反生，其究為健，為蕃鮮。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也為宣髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The imagery associated with the Zhen hexagram includes thunder, a mixture of green and black colors, a color pattern of heavenly blue and earth yellow, spreading out, a wide road, the eldest son, quick decision-making and impatience, young green bamboo, and reeds. For horses, it refers to a horse that is good at neighing, a horse with a white mark on the left hind hoof, a horse that lifts its legs high, and a horse with a white spot on the forehead. For crops, it refers to beans that grow upside down with shells. When taken to the extreme, it becomes strong and vigorous, and becomes flourishing and bright. The imagery associated with the Xun hexagram includes wood, wind, the eldest daughter, the straightness of a measuring rope, a craftsman, white color, length, height, indecisiveness, hesitation, and scent. For humans, it refers to someone with sparse and white hair, a broad forehead, and more white in the eyes. It also symbolizes making a profit three times as much in business. When taken to the extreme, it becomes the卦 of restlessness.

坎為水，為溝瀆，為隱伏，為矯揉，為弓輪，其於人也為加憂，為心病，為耳痛，為血卦，為赤，其於馬也為美脊，為極心，為下首，為薄蹄，為曳，其於輿也為多眚，為通，為月，為盜，其於木也為堅多心。離為火，為日，為電，為中女，為甲冑，為戈兵，其於人也為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為龜，其於木也為折上槀。

The imagery associated with the Kan hexagram includes water, ditches, concealment and concealment, bending the curved into the straight and the straight into the curved, bows and chariot wheels; in terms of people, it signifies increasing worry, chest pain, and ear pain; Kan is also the hexagram of blood, associated with the color red; for horses, it represents horses with beautiful backs, strong hearts, horses that lower their heads, horses with thin hooves, and horses that walk with dragging legs; for vehicles, it signifies frequent mechanical failures; it also symbolizes smoothness, the moon, and thieves; for trees, it represents sturdy trees with abundant sapwood. The imagery associated with the Li hexagram includes fire, the sun, lightning, the middle daughter, armor and helmets, and spears and weapons; in terms of people, it signifies a large belly; Li is also the hexagram of dryness, associated with turtles, crabs, snails, clams, and tortoises; for trees, it represents trees that break in the middle and withered at the top.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為拘，為鼠，為黔喙之屬，其於木也為多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決，其於地也為剛滷，為妾，為羔。

The imagery associated with the Gen hexagram includes mountains, narrow paths, small stones, gate towers and platforms, fruits on trees and gourds on vines, gatekeepers and palace attendants, fingers, restraint, mice, fierce beasts with black mouths, and for trees, it refers to trees with many branches and knots. The imagery associated with the Dui hexagram includes marshes, young women, shamans, speech and words, destruction and breaking, attachment followed by separation; for land, it refers to hard salt-alkali land; it also symbolizes concubines and female slaves.

注：訓二篇卦爻之象。九家乾後有四：為龍，為直，為衣，為言。坤後有八：為牝，為迷，為方，為囊，為裳，為黃，為帛，為漿。震後有三：為王，為鵠，為鼓。巽後有二：為楊，為鸛。坎後有八：為宮，為律，為可，為楝，為叢棘，為狐，為蒺藜，為桎梏。離後有一：為牝牛。艮後有三：為鼻，為虎，為狐。兌後有二：為常，為輔頰。虞氏逸象又備焉。《易》者象也，其是之謂與。

Hui Dong's own commentary says: The above passage explains the symbolic representations of the sixty-four hexagrams and the 384 lines in the upper and lower parts of the Book of Changes. The Nine Schools of the Book of Changes, including Xun Shuang and others, added four figures after the Qian hexagram: dragon, straightness, clothing, and speech; eight figures after the Kun hexagram: female, confusion, direction, bag, lower garment, yellow, silk, and sauce; three figures after the Zhen hexagram: king, swan, and drum; two figures after the Xun hexagram: poplar tree and stork; eight figures after the Kan hexagram: palace, music scale, river, cypress, thorny brambles, fox, thorn, and fetters; one figure after the Li hexagram: cow; three figures after the Gen hexagram: nose, tiger, and fox; and two figures after the Dui hexagram: constant and cheek. Yu Fan's school of transmission had even more elaborate symbolic figures. The Great Treatise says, "The Book of Changes is about images," which probably refers to this.

疏：自此至「德也」。○《說卦》先說蓍數卦爻重卦之義，二篇之次，及消息六子，以明《易》之為逆數，然後敘明堂之法而終之以《既濟》。聖人作《易》以贊化育，其義已盡，故自「乾健也」已下皆後師所益。後師者，七十子之徒是也。

Hui Dong's commentary begins here and continues up to "de ye". The "Shuo Gua Zhuan" first discusses the numbers of the yarrow stalks, the meanings of the lines and the principles of repeating hexagrams, then explains the order of the upper and lower parts of the text, as well as the twelve message hexagrams and the six sons' hexagrams, to illustrate that the "Zhou Yi" is "reverse counting" — proceeding from the bottom upwards, from subtle to manifest. It then describes the system of the Bright Hall, and finally concludes with the hexagram "Ji Ji". The sage composed the "Zhou Yi" to assist in the transformation and nurturing of heaven and earth. The meaning is complete at this point, so what follows from "Qian Jian ye" onwards is added by later scholars transmitting the classics. The term "later scholars" refers to the seventy disciples of Confucius.

必知非孔子所作者，「乾健也」已下或訓《彖傳》，或訓《繫辭》，或訓上下篇卦爻之象，皆為訓詁之體。且上陳大道，下廁義訓，其文不次。又如《歸藏易》亦云：「乾為天，為君，為父，為天赤，為闢，為卿，為馬，為禾，為血卦」之類，亦是訓卦爻之象，與此略同，故知非孔子作也。

It is determined that these passages are not written by Confucius himself. The reason is that after the phrase "乾健也," some parts explain the Commentary on the Judgment, some explain the Great Treatise, and others explain the symbolic meanings of the hexagrams and lines in the upper and lower chapters. The entire text is in the style of philological explanation. Moreover, the previous text discusses the great principles of heaven and humanity, but immediately follows with explanations of word meanings, which do not connect smoothly in terms of style and tone. Furthermore, the book "Guicang Yi" also contains statements such as "乾 represents heaven, a ruler, a father, the red of heaven, a sovereign, a minister, a horse, a grain, and the blood hexagram," which are similar explanations of the symbolic meanings of the hexagrams. These are basically the same as the passages in "Shuo Gua," thereby indicating that these passages were not written by Confucius.

云「訓《彖傳》八卦之德」者，《泰·彖傳》曰「內健而外順」，健順是乾坤也；《屯》傳「動乎險中」，動是震也；《需》傳「剛健而不陷」，陷是坎也；《離》傳「重明以麗乎正」，「柔麗乎中正」，《晉》傳「順而麗乎大明」，麗是離也；《蒙》傳「險而止」，止是艮也；《履》傳「說而應乎乾」，說是兌也。

The commentary states that this section is "explaining the virtues of the Eight Trigrams as discussed in the Commentary on the Judgment." The evidence lies in the fact that the Commentary on the Judgment of the Tai hexagram says "the inner is strong and the outer is smooth," where "strong" and "smooth" correspond to Qian and Kun. The Commentary on the Judgment of the Zun hexagram says "movement in a dangerous situation," where "movement" corresponds to Zhen. The Commentary on the Judgment of the Xu hexagram says "strong and not sinking," where "sinking" corresponds to Kan. The Commentary on the Judgment of the Li hexagram says "double brightness shining upon the correct path" and "softness shining upon the central and correct," while the Commentary on the Judgment of the Jin hexagram says "smooth and shining upon great brightness," where "shining" corresponds to Li. The Commentary on the Judgment of the Meng hexagram says "dangerous and still," where "still" corresponds to Gen. The Commentary on the Judgment of the Li hexagram says "joyful and responding to Qian," where "joyful" corresponds to Dui. The virtues of the Eight Trigrams are all clearly addressed in the Commentary on the Judgment.

獨巽卦之義，《彖傳》不易其文，其訓「入」者唯見於《序卦》，則巽有入義，故不云「巽，巽也」。坎或訓險，離或訓明，《易》含萬象，言豈一端。其所訓之義，則虞注云：精剛自勝，動行不休，故健；純柔承天時行，故順；動者，陽出動行；入者，乾初入陰；陷者，陽陷陰中；麗者，日麗；乾剛陽位在上，故止；震為大笑，陽息震成兌，震言出口，故說也。

Only in the case of the Xun trigram does the Commentary on the Judgment not use another character to explain it; interpreting "Xun" as "entering" is found only in the Commentary on the Order of the Trigrams, indicating that Xun originally had the meaning of "entering," so the Sayings on the Trigrams does not state "Xun, Xun also." The character Kan sometimes is interpreted as "danger," and Li sometimes as "brightness." The Zhou Changes encompass all phenomena, and the meanings taken are not limited to a single aspect. As for the meanings of these eight lines, Yu Fan explained in his annotations: "Pure and strong yet able to overcome itself, continuously moving without ceasing, thus called 'strong' (Jian); pure and yielding, serving above and following the timing of Heaven, thus called 'yielding' (Shun); 'movement' refers to the emergence and movement of Yang energy; 'entering' refers to the first line of Qian hidden within Yin; 'trapping' refers to Yang trapped between two Yins; 'adhering' refers to the Sun attached to the sky; the strong line of Qian is at the upper position, thus called 'stopping' (Zhi); Zhen has the image of great laughter, Yang energy increasing transforms Zhen into Dui, and Zhen also governs opening the mouth to speak, thus called 'speech' (Shuo)."

○訓近至八索○《繫下》云：「庖犧氏近取諸身，遠取諸物，於是始作八卦。」「乾為首」已下皆近取諸身也。故《乾鑿度》孔子曰：「八卦之序成立，則五氣變形，故人生而應八卦之體，得五氣以為五常」是也。

The commentary explains the passage from "Training Near the Body" to "Eight Categories" in the "Great Treatise." The "Great Treatise" states that Fuxi took inspiration from the human body nearby and from all things in the universe far away, thus beginning to draw the Eight Trigrams. The following passage starting with "Heaven is the head" belongs to the category of "Training Near the Body." Therefore, the "Commentary on the Changes: The Opening of the Heaven" records Confucius' words: once the order of the Eight Trigrams is established, the Five Phases' energies manifest in form, so when a person is born, they correspond with the body of the Eight Trigrams, receiving the Five Energies to become the five virtues of benevolence, righteousness, propriety, wisdom, and faithfulness. This is exactly the meaning being explained.

《周書·武順》曰「元首」，曰「末首」，謂上也。乾陽唱，故乾上為首。腹謂四也，坤為富，《釋名》曰：「腹，富也，其中多品似富者也。」足謂初也，震在下能動，故為足。股謂二也，下開似股。耳謂五也，《鴻範》坎北方屬聽，故為耳。目亦謂五也，《鴻範》南方屬視，故為目。《淮南·精神》曰：「耳目者，日月也。」離日坎月，離目坎耳，故云「耳目者日月也」。手謂三也，艮為拘，以手拘物，故為手。口謂上也，鄭云上開似口。

In the "Yi Zhou Shu · Wu Shun," there is a concept of "original head" and "final head," where "head" refers to the top line. The trigram Qian belongs to yang and occupies the position of advocacy, so the top line of Qian is symbolized as a head. The abdomen refers to the fourth line, and the trigram Kun has the meaning of richness. The "Shi Ming" explains that "abdomen" means "rich," because the abdomen contains many things, resembling richness. The foot refers to the first line, and the trigram Zhen is located at the bottom and is capable of movement, so it is symbolized as a foot. The thigh refers to the second line, as the two legs spread apart from the bottom, resembling the shape of the thigh. The ear refers to the fifth line, as the "Hong Fan" of the "Shang Shu" associates the trigram Kan with the north and hearing, so it is symbolized as an ear. The eye also refers to the fifth line, as the "Hong Fan" associates the trigram Li with the south and vision, so it is symbolized as an eye. The "Huang Lian Zi · Jing Shen Xun" states, "the ears and eyes are the sun and moon of the human body," where Li represents the sun and Kan represents the moon, so Li is symbolized as the eye and Kan as the ear. The finger refers to the third line, as the trigram Gen has the meaning of restraint, and people use their hands to hold external objects, so it is symbolized as a finger. The mouth refers to the top line, and Zheng Xuan says the top line opens upward, resembling a mouth.

外傳者，《鄭語》文。韋昭云：「八索謂八體，以應八卦。」昭十二年《春秋傳》曰：「左史倚相能讀《三墳》《五典》《八索》《九丘》。」馬融注云：「八索，八卦。」是當時名《易》為「八索」也。

The "external transmission" mentioned in the commentary refers to the "Guoyu · Zhengyu." Wei Zhao's commentary explains that "Ba Suo" refers to the eight forms, corresponding to the eight trigrams. The "Zuo Zhuan · Zhao Gong Twelfth Year" records that the left historian Yi Xiang of the State of Chu could read several ancient texts, including the "San Feng," "Wu Dian," "Ba Suo," and "Jiu Qiu." Ma Rong's commentary states that "Ba Suo" refers to the eight trigrams. This shows that during the Spring and Autumn period, there were indeed people who referred to the "Zhou Yi" as "Ba Suo."

○訓遠至從古○《鴻範五行傳》曰：「王之不極，時則有馬禍。」鄭彼注云：「天行健，馬，畜之疾行者也，屬王極。」乾為王，馬屬王極，故為馬。又曰：「思之不容，時則有牛禍。」鄭注云：「牛，畜之任重者也，屬皇極。」坤為土，思心曰土，牛屬皇極，故坤為牛。

The commentary explains the passage from "train far and take from things" to "now follow the ancient" as follows. The "Hóngfàn Wǔxíng Zhuàn" states: when a ruler fails to establish the ultimate middle way, there will be calamities associated with horses. Zheng Xuan comments that the heavens are vigorous and ceaseless, and among animals, horses are the fastest, thus belonging to the category of "Wángjí" (kingly extreme). Since Qian represents the king and horses belong to Wángjí, Qian takes the image of a horse. The "Hóngfàn Wǔxíng Zhuàn" also states: when thoughts are not broad-minded, there will be calamities associated with oxen. Zheng Xuan comments that oxen, among animals, are able to bear heavy loads, thus belonging to the category of "Huángjí" (emperor's extreme). Since Kun is associated with earth in the Five Phases, and the "Hóngfàn" pairs "thoughts and mind" with earth, and oxen belong to Huángjí, Kun takes the image of an ox.

震為龍者，震初九也。《鴻範五行傳》曰：「王之不極，時則有龍虵之。」鄭注云：「龍蟲之生於淵，行於無形，遊於天者屬天。」乾為龍，乾息自初，初九「潛龍勿用」，乾初即震初，故震為龍。一曰震東方歲星木，木為青龍，故為龍也。

The trigram Zhen takes the image of a dragon, specifically from the first line of Zhen, which is "Initial Nine." The "Hongan Wuxing Zhuan" states: When a ruler fails to establish the principle of perfect middle, strange phenomena such as dragons and serpents will appear (the original text lacks one character at the end of this sentence). Zheng Xuan's commentary says: The dragon, a creature living in deep waters, moves without leaving traces, and can travel in the sky, so it belongs to heaven. The trigram Qian also takes the image of a dragon, as its yang energy begins to grow from the first line. The line statement of Qian's first line is "The dragon remains hidden and should not be used." The first line of Qian is also the first line of Zhen, so Zhen takes the image of a dragon. Another view is that Zhen resides in the east, corresponds to the planet Jupiter, and belongs to wood. Wood in the four images is the Azure Dragon, so it takes the image of a dragon.

巽為雞者，巽為木，《五行傳》雞屬木。九家據《易》生人曰：「巽應八風也，風應節而變，變不失時，雞時至而鳴，與風相應也。二九十八，主風，精為雞，故雞十八日剖而成雛。」二九順陽曆，故雞知時而鳴也。

The trigram Xun is associated with the chicken because Xun belongs to the Wood element. The "Hongan Wuxing Zhuan" classifies the chicken under the Wood element. The Nine Schools of the "Book of Changes" explain that the Xun trigram corresponds to the eight directions of wind, which changes with the seasons and never misses its time. Chickens also crow at the right time, which matches the wind's seasonal pattern. The number two multiplied by nine equals eighteen, which corresponds to the eighteen days of wind. The essence of wind transforms into the chicken, so the chicken hatches after eighteen days. The number two and nine follow the solar calendar, hence the chicken can crow at the right time.

坎為豕者，坎為耳主聽。《五行傳》曰：「聽之不聰，時則有豕禍。」鄭注云：「豕，畜之居閒衛而聽者也，屬聽。」九家曰：「豕汙辱卑下也。六九五十四，主時，精為豕，豕懷胎四月而生，宣時理節，是其義也。」

The trigram Kan is associated with the pig because Kan symbolizes the ear and governs hearing. The "Hong Fan Wu Xing Zhuan" states: when hearing is dull, a pig-related omen will appear. Zheng Xuan explains: pigs are livestock that stay quietly in enclosures and are good at hearing sounds, so they are classified under hearing. The Nine Schools of the "Yi" say: pigs are dirty and lowly, matching the image of Kan, which is located below. Six multiplied by nine equals fifty-four, which represents the seasons. The essence and qi of fifty-four transform into pigs. Pigs gestate for four months and give birth, capable of announcing the seasons and regulating the times—this is the meaning intended.

離為雉者，劉向《五行傳說》曰：《書序》高宗祭成湯，有蜚雉登鼎耳而雊。雉雊鳴者以赤色為主，於《易》離為雉，雉南方近赤祥也。劉歆《視傳》以為羽蟲之。又離為文明，雉有文章，故離為雉。

The trigram Li is associated with the image of a wild chicken. Liu Xiang's "Hong Fan Wu Xing Zhuan Shuo" explains that the "Shang Shu" preface records an incident where during the worship of Cheng Tang, the high king of Yin, a wild chicken flew in and perched on the handle of a cooking pot, making a sound. This kind of omen is mainly characterized by the color red. In the "Zhou Yi," the trigram Li is associated with the image of a wild chicken, which belongs to the south and is close to the color red, indicating a favorable omen. Liu Xin's "Shi Zhuan" classifies it as a type of disaster omen among birds with feathers (the original text is missing one character at the end of this sentence). Moreover, the trigram Li has the meaning of civilization, and the feathers of a wild chicken have patterns and colors, so Li is associated with the image of a wild chicken.

艮為狗者，鄭氏云：「艮卦在丑，艮為止，以能吠守止人則屬艮。」九家云：「艮數三，七九六十三，三主斗，斗為犬，故犬懷胎三月而生。斗運行十三時日出，故犬十三日而開目。斗屈，故犬臥屈也。斗運行四帀，犬亦夜繞室也。犬之精畏水不敢飲，但舌水耳。犬鬬，以水灌之則解也。斗近奎星，故犬淫當路不避人者也。」

The trigram Gen is associated with the image of a dog. Zheng Xuan said: The trigram Gen corresponds to the twelfth earthly branch, Chou, and Gen also signifies stillness. Dogs can bark and guard the home, blocking people, so they are assigned to Gen. The Nine Families' Book of Changes says: The number of Gen is three. Seven multiplied by nine gives sixty-three, among which three represents the Big Dipper. The Big Dipper, when considered as an animal, is a dog, so a dog's gestation period is three months. The Big Dipper completes its movement in thirteen hours, so a puppy opens its eyes on the thirteenth day after birth. The Big Dipper's shape is twisted, so dogs curl up when they sleep. The Big Dipper circles the sky once every night, so dogs also circle around the house at night. Dogs' vital energy fears water and do not drink deeply, only licking with their tongues; when two dogs fight, watering them apart will stop the fight. The Big Dipper is near the constellation Kui, so dogs mate in the middle of the road without avoiding people.

兌為羊者，兌正秋也。《易是類謀》曰：「太山失金雞，西嶽亡玉羊。」羊是西方之畜，故兌為羊。又兌為剛滷，鄭氏謂其畜好剛滷也。此一節王氏誤刊「乾為首」上，今從鄭氏古文也。

The trigram Dui takes the image of a sheep, because Dui corresponds to the beginning of autumn and is located in the west. The "Yi Wei Shi Leimou" states: "Mount Tai lost its golden chicken, and the western mountain lost its jade sheep." A sheep is an animal associated with the west, so Dui takes the image of a sheep. Dui also takes the image of hard salt-alkali land, and Zheng Xuan says that sheep particularly like to lick salt and alkali. The section "Qian is a horse" was mistakenly placed before "Qian is the head" in the Wang Bi edition, but now it has been restored to its original position according to the ancient text transmitted by Zheng Xuan.

○訓乾至數也○《繫上》曰：「乾道成男，坤道成女。」荀氏云：「男謂乾，初適坤為震，二適坤為坎，三適坤為艮，以成三男也；女謂坤，初適乾為巽，二適乾為離，三適乾為兌，以成三女也。」三男即長男中男少男也，三女即長女中女少女也，是訓「乾道成男，坤道成女」之義也。震巽一索，坎離再索，艮兌三索，皆自下而上，是又訓《易》逆數之義也。索數，馬義也。

The Great Treatise says: "The principle of Heaven produces the male, and the principle of Earth produces the female." Xun Shuang explains that "male" refers to the lines of Heaven; the first line of Heaven combines with Earth to form Zhen, the second line combines to form Kan, and the third line combines to form Gen, thus forming three male trigrams. "Female" refers to the lines of Earth; the first line of Earth combines with Heaven to form Xun, the second line combines to form Li, and the third line combines to form Dui, thus forming three female trigrams. The three male trigrams are the eldest male, the middle male, and the youngest male, while the three female trigrams are the eldest female, the middle female, and the youngest female. This is the meaning of "the principle of Heaven produces the male, and the principle of Earth produces the female." Zhen and Xun are the first inquiry, Kan and Li are the second, and Gen and Dui are the third. The order proceeds from the first line to the top line, which is the meaning of the Saying of the Trigrams "the Book of Changes is inverse in counting." The term "suo" is interpreted as "shu" (number), according to Ma Rong's explanation.

○訓二至謂與○訓二篇六十四卦三百八十四爻之象，卦爻皆取象於八卦，故分屬之八卦也。乾為天者，乾健也，天行健，故乾為天。為圜者，《大戴禮·天圓》曰：「夫子曰：天道曰圓，地道曰方。」《考工記》曰：「蓋之圜也以象天也。」《呂氏春秋》曰：「何以說天道之圜也。精氣一上一下，圜周復匝，無所稽留，故曰天道圜。」

The explanation of the passage from "Xun er pian gua yao zhi xiang" to "qi shi zhi wei yu" discusses the symbolic representations of the sixty-four hexagrams and their 384 lines in the upper and lower sections. All the images of the hexagrams and their lines originate from the eight trigrams, so each line is classified under one of the eight trigrams. The hexagram Qian is taken as representing Heaven because Qian's nature is strong and vigorous, as expressed in the phrase "Heaven's movement is strong." Therefore, Qian is associated with Heaven. The image of Qian is also circular. The "Da Dai Li Ji · Zengzi Tian Yuan" records Confucius' words: the way of Heaven is called circular, and the way of Earth is called square. The "Kao Gong Ji" says that the roof of a chariot is made circular to symbolize Heaven. The "Lüshi Chunqiu" asks: why is the way of Heaven called circular? Because the vital energy rises and falls in a continuous cycle, moving in circles without stopping, hence the way of Heaven is circular.

為君者，虞氏云：「貴而嚴也。」為父者，虞氏云：「成三男其取類大，故為父也。」為玉為金者，玉取其剛，金取其明，《鼎》上九「鼎玉鉉」、六五「金鉉」皆謂乾也。為寒為冰者，乾位西北，西北寒冰之地也。為大赤者，虞氏云：「天陽為赤。」《釋名》曰：「赤者，赫也，太陽之色。」《白虎通》謂：「赤者，盛陽之氣。」故周為天正，色尚赤也。

Taking the image as a sovereign, Yu Fan explained that Qian represents dignity and authority. Taking the image as a father, Yu Fan explained that Qian generates three male trigrams, and the category it represents is the largest, so it is considered as a father. Taking the image as jade or metal, jade is taken for its firmness and strength, and metal is taken for its brightness. The line statement of the upper ninth line of the Ding hexagram, "鼎玉铉," and the line statement of the sixth fifth line, "金铉," both refer to Qian. Taking the image as cold or ice, it is because Qian is located in the northwest, which is a cold and icy region. Taking the image as bright red, Yu Fan explained that heaven belongs to yang, and the color of yang is red. The Shiming says "red is he, which is the color of the sun." The Bahu Tong says red is the color of yang energy at its peak. Therefore, the Zhou dynasty took the beginning of the year as the beginning of heaven, and their clothing color was崇尚 red.

為良馬者，乾為馬，虞氏云：「乾善，故良也。」為老馬者，四月乾巳老也。為瘠馬者，鄭氏云：「凡骨為陽肉為陰，乾陽皆骨，故為瘠馬也。」為駁馬者，宋衷云：「天有五行之色，故為駁馬。」案：《考工記》畫繪之事雜五色，東方謂之青，南方謂之赤，西方謂之白，北方謂之黑，天謂之玄，地謂之黃。凡五而目有六者，玄與黑同而異也。五方之色單而天之玄乃全乎五方之色，故云「天有五行之色」也。為木果者，宋衷云：「群星著天，似果實著木，故為木果。」

Taking the image of a good horse, the Qian hexagram originally takes the image of a horse. Yu Fan said that the nature of Qian is pure goodness, hence it is a good horse. Taking the image of an old horse, because the Qian hexagram corresponds to the fourth month, which is the Ji branch, and at this time the yang energy has already become old. Taking the image of a thin horse, Zheng Xuan said: bones belong to yang, flesh belongs to yin. Qian is purely yang, consisting entirely of bones without flesh, hence it is a thin horse. Taking the image of a horse with mixed colors, Song Zhong said: heaven encompasses the five phases' colors, hence it is a horse with a mottled appearance. Hui Dong noted: The "Record of the Artificers" discusses painting and color coordination. The east is called green, the south is called red, the west is called white, the north is called black, and heaven is called xuan. The directions are only five, but the names of colors are six, because xuan is similar to black but actually different. Each direction corresponds to one color, which is single, but the color of heaven, xuan, encompasses the colors of the five directions, hence it is said "heaven has the colors of the five phases." Taking the image of fruit on a tree, Song Zhong said: clusters of stars are attached to the sky, like fruits attached to a tree, hence it takes the image of a wooden fruit.

○坤為地者，虞云：「柔道靜也。」為母者，荀云：「陰位之尊。」虞云：「成三女能致養故為母也。」為布者，虞云：「坤道廣佈，不止一方也。」為釜者，取其化成物也。為吝嗇者，陽吉陰凶，以陰化陽，吉趣於凶，故吝也。嗇者，啚也，啚與鄙同。乾為仁，仁主施；坤為鄙，鄙主斂，故為嗇也。《太玄》曰「圜則杌棿，方則嗇」是也。

The following discusses the imagery associated with the Kun hexagram. Kun is taken as representing earth. Yu Fan said that the principle of yielding and gentle behavior is characterized by stillness. Kun is also taken as representing a mother. Xu Shuang said that Kun occupies the most exalted position among the yin lines; Yu Fan said that Kun generates three female hexagrams and can nurture all things, hence it is taken as a mother. Kun is also taken as a cloth, as Yu Fan said that the way of Kun is broad and expansive, not confined to a single area. Kun is also taken as a cooking pot, because it can cook and transform ingredients to create food. Kun is also taken as being stingy, because yang represents good fortune and yin represents misfortune; using yin to transform yang leads from good fortune to misfortune, hence there is 'stinginess'. 'Sè' (stinginess) is the same as 'bì' (limitation), and 'bì' is the same as 'bǐ' (contempt). Qian represents benevolence, which is characterized by giving; Kun represents contempt, which is characterized by restraint, hence it is taken as stinginess. Yang Xiong said in his work 'Tai Xuan' that 'a circle is unstable, while a square is restrained and stingy', which is exactly this meaning.

一曰坤田為嗇，《說文》云：「嗇，愛濇也，從來從，來者而藏之，故田夫謂之嗇夫。」古文作，從田，故坤為嗇，義亦通也。為旬者，《說文》云：「十日為旬。」坤數十，故為旬。《釋言》曰：「旬，均也。」今《易》亦有作均者，當讀為旬也。為子母牛者，昭四年《春秋傳》曰：「純離為牛。」離，坤之子也，坤離皆牛，故為子母牛也。

Another explanation is that the Earth (Kun) is symbolized by the field, as farming is about gathering and storing, hence the term "sè." The Shuowen Jiezi says, "Sè" means to cherish and retain, and its character is composed of "lái" and "miàn," indicating the storage of harvested grain. Therefore, those who manage farming are called "sèfu" (literally, "master of sè"). The ancient character for "sè" includes the radical for field, so the Earth (Kun) being symbolized as "sè" is a reasonable interpretation. Another symbol is "xún," as the Shuowen Jiezi states that ten days make a "xún," and the number of the Earth (Kun) is ten, hence it is called "xún." The Erya · Xieyan says, "xún means even," and the present text of the Zhou Changes also uses "jun," which should be read as "xún." Another symbol is the mother and calf oxen. The Zuo Zhuan · Zhao Gong Four years says, "A pure Li hexagram represents an ox," and since Li is the daughter hexagram born from Kun, both Kun and Li are symbolized as oxen, hence they are referred to as the mother and calf oxen.

為大者，取其載物。許慎曰：「輿地道也。」漢世有輿地圖，其取諸此與。為文者，九家云：「萬物相雜故為文。」《楚語》左史倚相曰「地事文」，《逸禮·三正記》曰：「質法天，文法地。」《白虎通》曰：「天為質，地受而化之，養而成之。」故為文也。為眾者，虞云：「物三稱群，陰為民，三陰相隨，故為眾也。」

Taking the image of a large carriage (the character "大" is missing the character "舆" below in the original text), it represents the ability to carry all things. Xu Shen said that "舆" refers to the earth path, which carries all things. In the Han dynasty, there was a term called "舆地图" (map of the earth path), which probably originated from this concept. Taking the image of ornamentation, the Nine Schools of the Book of Changes said that because all things intermingle and mix, they form patterns. The "Guoyu · Chu Yu" records that Left Historian Yixiang said, "The earth affairs mainly concern ornamentation." The "Yiliji · Sanzheng Ji" states, "Simple and unadorned things follow the pattern of heaven, while ornamentation follows the pattern of earth." The "Baihu Tong" says, "Heaven gives the substance, and earth receives it, nurturing and perfecting it." Therefore, the earth takes the image of ornamentation. Taking the image of multitude, Yu Fan said that when things reach three, they are called a group. Yin represents the people, and since the earth has three yin lines following each other, it represents multitude.

為柄者，虞氏曰：「柄，本也。」一說柄當從古文作枋，枋與方通，乾為圜，故坤為方，《彖傳》曰「至靜而德方」是也。其於地也為黑者，據消息十月北方之色，至十一月一陽生則為玄，故《說文》曰「黑而有赤色曰玄」也。

Taking the image as the basis, Yu Fan said that "handle" refers to the root. Another view suggests that "handle" should be written as "fang" in ancient text, and "fang" is synonymous with "fang" meaning square. Since Qian represents the circle, Kun represents the square. The Commentary on the Judgment of the Kun hexagram says "complete stillness and virtue is square," which means exactly this. Regarding the color of the land, it is taken as black, calculated according to the twelve hexagrams of the changing cycle: in the tenth month, pure Kun corresponds to the color of the north, which is pure black; by the eleventh month, the Fu hexagram with one yang line begins to emerge, and it turns into the color xuan. Therefore, the Shuowen Jiebi says "black with a red tinge is called xuan."

○震為雷者，虞云：「太陽火得水有聲，故為雷也。」為駹者，虞云：「駹，蒼色，震東方，故為駹。舊讀作龍，上已為龍，非也。」案今本作龍，鄭讀為尨，雲取日出時色雜也。為玄黃者，虞云：「天玄地黃，震天地之雜物，故為玄黃。」

The explanation of the Zhen trigram's imagery is as follows. Zhen is associated with thunder. Yu Fan says that the sun's fire meeting water vapor produces sound, hence representing thunder. The imagery is also "long," Yu Fan says "long" refers to a bluish-green color, since Zhen is located in the east, and the color of the east is blue, hence "long." However, the old text reads "long" as "dragon," but since "dragon" has already been mentioned in the previous statement "Zhen is dragon," repeating it is incorrect. Hui Dong comments: the current common text reads "dragon," while Zheng Xuan reads it as "long," explaining that it refers to the mixed colors of the sky at sunrise. The imagery is also "xuanyang," Yu Fan says the sky is dark blue and the earth is yellow, and since Zhen is a combination of the heavenly and earthly energies, it is represented as "xuanyang."