volume seventeen · explaining the trigrams

昔者聖人之作易也，孔穎達曰：據今而稱上代，謂之昔昔。聰明睿智，謂之聖人，卿伏羲也。案《下繫》云：古者庖犧氏之王天下，始作八卦。今言作易，明是伏羲，非謂文王也。幽贊於神明而生蓍，荀爽曰：幽，隱也。贊，見也。神者在天，明者在地。神以夜光，明以晝照。蓍者，冊也。謂陽爻之冊三十有六，陰爻之冊二十有四，二篇之冊萬有一千五百二十。上配列宿，下副物數。生蓍者，謂蓍從爻中生也。干寶曰：幽昧，人所未見也。贊，求也。言伏羲用明於昧冥之中，以求萬物之性，爾乃得自然之神物，能通天下之精，而管御百靈者。始為天下生用蓍之法者也。

The opening of "Shuo Guà" says: "In ancient times, the sage created the Book of Changes." Kong Yingda explains that referring to previous generations from the present time is called "xi" (ancient). The wise and enlightened are called "sages," and here the sage refers to Fuxi. Li Dingzuo notes that in "Xì Cì Xià" it says, "In ancient times, Fuxi ruled the world and first created the Eight Trigrams." Now here it says "created the Book of Changes," indicating it refers to Fuxi, not King Wen. The text continues, "Deeply assisting the divine and producing the yarrow stalks." Xun Shuang explains that "yōu" means hidden, and "zàn" means to manifest; "shén" is in the heavens, "míng" is in the earth, the divine manifests through the light of night, and clarity manifests through the light of day. "Shī" refers to the yarrow stalks: the number of yang lines is thirty-six, and the number of yin lines is twenty-four. The total number of lines in the upper and lower parts of the Book of Changes is eleven thousand five hundred and twenty, matching the twenty-eight constellations above and the numbers of all things below. What is meant by "producing the yarrow stalks" is that the numbers of the yarrow stalks arise from the lines. Gan Bao explains that "yōu mèi" refers to what humans cannot see, and "zàn" means to seek; it means that Fuxi, in the darkness, used his wisdom to seek the nature and principles of all things, and thus obtained the divine object of yarrow stalks, which could connect the subtle aspects of heaven and earth and control all spirits. Fuxi thus began to establish the method of divination using yarrow stalks for the world.

參天兩地而倚數，虞翻曰：倚，立。參，三也。謂分天象為三才，以地兩之，立六畫之數，故“倚數”也。崔覲曰：參，三也。謂於天數五、地數五中，以八卦配天地之數。起天三配艮，而立三數。天五配坎，而立五數。天七配震，而立七數。天九配乾，而立九數。此從三順配陽四卦也。地從二起，以地兩配兌，而立二數。以地十配離，而立十數。以地八配巽，而立八數。以地六配坤，而立六數。此從兩逆配陰四卦也。其天一地四之數，無卦可配，故虛而不用。此聖人取八卦配天地之數，總五十而為大衍。案：此說不盡，已釋在大衍章中，詳之明矣。

The text says: "Take three from the heavenly numbers, and two from the earthly numbers to establish the count." Yu Fan explains that "倚" means to establish, and "参" means three. This refers to dividing the heavenly phenomena into the Three Categories, then multiplying by two earthly numbers to establish the count of six lines, so it is called "倚数." Cui Jin, however, offers a different interpretation: "参" means three. This refers to using the Eight Trigrams to match the heavenly and earthly numbers. Starting with the heavenly number three, it is paired with the mountain trigram, establishing the number three; the heavenly number five is paired with the water trigram, establishing the number five; the heavenly number seven is paired with the thunder trigram, establishing the number seven; and the heavenly number nine is paired with the heaven trigram, establishing the number nine—this is sequentially pairing four yang trigrams starting from three. For the earthly numbers, it starts with two: the earthly number two is paired with the lake trigram, establishing the number two; the earthly number ten is paired with the fire trigram, establishing the number ten; the earthly number eight is paired with the wind trigram, establishing the number eight; and the earthly number six is paired with the earth trigram, establishing the number six—this is inversely pairing four yin trigrams starting from two. The heavenly number one and the earthly number four have no trigrams to match, so they are left unused. This is how the sage used the Eight Trigrams to match the heavenly and earthly numbers, totaling fifty, which becomes the Great Derivation number. Li Dingzuo comments: Cui's explanation is not thorough, and it has already been discussed in the previous chapter on "Great Derivation," so please read it carefully to understand.

觀變於陰陽而立卦，虞翻曰：謂立天之道曰陰與陽。乾坤剛柔，立本者卦。謂六爻陽變成震、坎、艮，陰變成巽、離、兌，故“立卦”。六爻三變，三六十八，則有十八變而成卦。八卦而小成，是也。《繫》曰：陽一君二民，陰二君一民，不道乾坤者也。發揮於剛柔而生爻，虞翻曰：謂立地之道曰柔與剛。發，動。揮，變。變剛生柔爻，變柔生剛爻，以三為六也。因而重之，爻在其中，故“生爻”。

The text says: "Observe the changes of yin and yang and establish the trigrams." Yu Fan explains that this refers to what is said later in "The Discourse on Trigrams": "Establishing the principle of Heaven is called yin and yang." The trigrams Qian and Kun represent the principles of firmness and softness, which are the foundation for establishing the trigrams. Among the six lines, when yang changes it becomes Zhen, Kan, and Gen; when yin changes it becomes Xun, Li, and Dui. Therefore, it is said "establishing the trigrams." To determine one line requires three changes, and with six lines, there are a total of eighteen changes, hence the formation of a trigram through eighteen changes. This is the meaning of the "Great Treatise" saying "The eight trigrams are considered small completion." The "Great Treatise" also says "Yang trigrams have one ruler and two subjects, while yin trigrams have two rulers and one subject," referring to the six subsidiary trigrams and not involving Qian and Kun. The text then continues: "Initiating changes between firmness and softness to produce lines." Yu Fan explains that this refers to "Establishing the principle of Earth is called softness and firmness." "Initiating" means to start, and "changing" means transformation: when firmness changes, it produces a yin line; when softness changes, it produces a yang line, thus transforming from three lines into six lines. After the eight trigrams are overlapped, the lines are contained within them, hence "producing lines."

和順於道德而理於義，虞翻曰：謂立人之道曰仁與義。和順謂坤，道德謂乾。以乾通坤，謂之理義也。窮理盡性以至於命。虞翻曰：以乾推坤，謂之窮理，以坤變乾，謂之盡性。性盡理窮，故“至於命”。巽為命也。

The text says: "Harmonious and orderly in morality and principle." Yu Fan explains that this refers to "establishing the way of human beings as benevolence and righteousness." "Harmonious and orderly" refers to the trigram Kun (Earth), and "morality" refers to the trigram Qian (Heaven). Using Qian to connect with Kun is called "principle and righteousness." The text then continues: "Exploring physical principles and fully realizing human nature, until reaching the mandate of heaven." Yu Fan explains that using Qian to extend to Kun is called "exploring principles"; using Kun to transform Qian is called "fully realizing nature." When nature is fully realized and principles are thoroughly explored, one can "reach the mandate." The trigram Xun (Wind) symbolizes the mandate in terms of imagery.

昔者聖人之作易也，虞翻曰：重言昔者，明謂庖犧也。將以順性命之理，虞翻曰：謂乾道變化，各正性命，以陽順性，以陰順命。是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。崔覲曰：此明一卦立爻，有三才二體之義。故先明天道既立陰陽，地道又立剛柔，人道亦立仁義以明之也。何則？在天雖剛，亦有柔德，在地雖柔，亦有剛德，故《書》曰：沈潛剛克，高明柔克。人稟天地，豈可不兼仁義乎？所以易道兼之矣。兼三才兩之，故易六畫而成卦。虞翻曰：謂參天兩地，乾坤各三爻，而成六畫之數也。

The text again says, "In former times, the sage composed the Book of Changes." Yu Fan explains that repeating "In former times" indicates that it still refers to Fuxi. The text then says, "It will be used to follow the principles of life and nature." Yu Fan explains that this refers to the "Tao of Qian" in the "Tong" section, which says, "The Tao of Heaven changes and transforms, each establishing its own life and nature." Yang follows its nature, and Yin follows its destiny. The text further says, "Therefore, the principle of Heaven is established as Yin and Yang, the principle of Earth is established as Flexibility and Strength, and the principle of Humanity is established as Benevolence and Righteousness." Cui Jin explains that this clarifies that a single hexagram, with its lines, contains the meaning of the Three Elements and the Two Principles. Therefore, first the principle of Heaven is established with Yin and Yang, then the principle of Earth is established with Flexibility and Strength, and the principle of Humanity is also established with Benevolence and Righteousness to match them. Why is this so? Although Heaven is associated with Strength, it also possesses the virtue of Flexibility; although Earth is associated with Flexibility, it also possesses the virtue of Strength. Therefore, the "Book of Documents · Hongfan" says, "Deep and quiet, Strength prevails; High and bright, Flexibility prevails." Humans are born from the qi of Heaven and Earth, so how could they not possess both Benevolence and Righteousness? Therefore, the Way of the Book of Changes includes both. The text further says, "It combines the Three Elements and represents each with two lines, so the Book of Changes is composed of six lines to form a hexagram." Yu Fan explains that this refers to the previous meaning of "Participating in Heaven and Doubling Earth," where Qian and Kun each have three lines, forming the number of six lines.

分陰分陽，迭用柔剛，虞翻曰：迭，遞也。分陰為柔，以明夜；分陽為剛，以象晝。剛柔者，晝夜之象。晝夜更用，故“迭用柔剛”矣。故易六畫而成章。章謂文理。乾三畫，成天文。坤三畫，成地理。

The text says: "Separate out yin, separate out yang, and alternately use soft and strong." Yu Fan explains: "迭" means alternation; separating out yin is soft, used to indicate night, and separating out yang is strong, used to symbolize day. Soft and strong correspond to day and night; day and night alternate, hence "迭用柔刚." The text then continues: "Therefore, the Book of Changes is composed of six lines to form patterns." Yu Fan explains: "章" refers to the pattern and order. The three lines of Qian form the pattern of heaven, and the three lines of Kun form the order of earth.

天地定位，謂乾坤。五貴二賤，故“定位”也。山澤通氣，謂艮兌。同氣相求，故“通氣”。雷風相薄，謂震巽。同聲相應，故“相薄”。水火不相射，謂坎離。射，厭也。水火相通。坎戊離已，月三十日，一會於壬，故“不用射”也。八卦相錯。錯，摩。剛剛柔相摩，八卦相蕩也。數往者順，謂坤消從午至亥，上下，故“順”也。知來者逆，謂乾息從子至巳，下上，故“逆”也。是故易逆數也。易謂乾易，故逆數。此上虞義。

The text says, "Heaven and Earth establish the positions of above and below." Yu Fan explains: this refers to Qian and Kun. The fifth line is noble and the second line is humble, so it is called "establishing position." The text says, "Mountains and Marshes communicate with each other." Yu Fan says: this refers to Gen and Dui. The same kind of qi attracts each other, so it is called "communicating qi." The text says, "Thunder and Wind approach each other." Yu Fan says: this refers to Zhen and Xun. The same kind of sound responds to each other, so it is called "approaching." The text says, "Water and Fire do not despise each other." Yu Fan says: this refers to Kan and Li. "Shè" means to despise, but water and fire actually communicate. Kan contains Wu and Li contains Ji. In one month of thirty days, the sun and moon meet at the Ren position, so it is said, "no need for shè." The text says, "The Eight Trigrams intersect and mix with each other." Yu Fan says: "错" means mutual friction. The strong and the soft rub against each other, and the Eight Trigrams mutually clash. The text says, "Counting past events is in order." Yu Fan says: this refers to the retreat of Kun qi, counting from the Wu position to the Hai position, from top to bottom, so it is called "order." The text says, "Knowing future events is in reverse." Yu Fan says: this refers to the generation of Qian qi, counting from the Zi position to the Si position, from bottom to top, so it is called "reverse." The text says, "Therefore, the Book of Changes is the reverse counting." Yu Fan says: "易" refers to Qian Yi, so it uses reverse counting. All of the above are Yu Fan's explanations.

雷以動之，荀爽曰：謂建卿之月，震卦用事，天地和合，萬物萌動也。風以散之，謂建巳之月，萬物上達，佈散田野。雨以潤之，謂建子之月，含育萌牙也。日以烜之，謂建午之月，太陽欲長者也。艮以止之，謂建丑之月，消息畢止也。兌以說之，謂建酉之月，萬物成熟也。乾以君之，謂建亥之月，乾坤合居，君臣位得也。此上荀義。

The classic text says, "Thunder is used to move all things." Xun Shuang explains: This refers to the month of Yin (second lunar month), when the Zhen trigram is in charge, and the energies of heaven and earth harmonize, causing all things to sprout and move. The classic text says, "Wind is used to scatter all things." Xun Shuang says: This refers to the month of Si (fourth lunar month), when all things grow upward and spread across the fields. The classic text says, "Rain is used to nourish all things." Xun Shuang says: This refers to the month of Zi (first lunar month), when the萌芽 (germination) is nurtured. The classic text says, "The sun is used to dry all things." Xun Shuang says: This refers to the month of Wu (sixth lunar month), when the solar energy is at its peak. The classic text says, "Gen is used to stop all things." Xun Shuang says: This refers to the month of Chou (second lunar month), when the message of the year comes to an end. The classic text says, "Dui is used to delight all things." Xun Shuang says: This refers to the month of You (eighth lunar month), when all things mature. The classic text says, "Qian is used to rule all things." Xun Shuang says: This refers to the month of Hai (tenth lunar month), when Qian and Kun are together, and the ruler and subject each hold their proper position. All of the above are Xun Shuang's explanations.

坤以藏之。《九家易》曰：謂建申之月，坤在乾下，包藏萬物也。乾坤交索，既生六子，各任其才，往生物也。又雷與風雨，變化不常。而日月相推，迭有來往。是以四卦以義言之，天地山澤，恆在者也。故直說名矣。孔穎達曰：此又重明八物八卦之功用也。上四舉象，下四舉卦者，王肅以為互相備也。則明雷風與震巽同用，乾坤與天地同功也。

The text says, "Kun is used to collect and contain all things." The Shujia Yi explains that this refers to the month of Shen, when Kun is beneath Qian, containing all things. Qian and Kun seek each other, and thus produce the six sons of the trigrams. Each of the six sons fulfills its function and goes forth to nurture all things. Moreover, thunder and wind and rain and clouds change constantly, while the sun and moon move and alternate, so these four are mentioned only in terms of their phenomena. However, heaven, earth, mountain, and marsh are constant, so their names are directly used. Kong Yingda explains that here again it is emphasized that the eight phenomena correspond to the functions of the eight trigrams. The first four lines refer to phenomena, and the last four lines refer to the names of the trigrams. Wang Su believed that this is a case of mutual explanation, where each supports the other, indicating that thunder and Zhen are the same, wind and Xun are the same, and heaven and earth, and mountain and marsh, have the same function.

帝出乎震，崔覲曰：帝者，天之王氣也，至春分則震王，而萬物出生。齊乎巽，立夏則巽王，而萬物絜吉。相見乎離，夏至則離王，而萬物皆相見也。致役乎坤，立秋則坤王，而萬物致養也。說言乎兌，秋分則兌王，而萬物所說。戰乎乾，立冬則乾王，而陰陽相薄。勞乎坎，冬至則坎王，而萬物之所歸也。成言乎艮。立春則艮王，而萬物之所成終成始也。以其周王天下，故謂之帝。此崔新義也。

The text says, "The Emperor comes from the Zhen position." Cui Jin explains: "Emperor" refers to the dominant energy of Heaven. At the vernal equinox, the Zhen trigram is dominant, and all things are born from this. The text says, "It is orderly in the Xun position." Cui Jin says: At the beginning of summer, the Xun trigram is dominant, and all things are clean and orderly. The text says, "They meet in the Li position." Cui Jin says: At the summer solstice, the Li trigram is dominant, and all things become visible to each other. The text says, "It brings about cultivation and sustenance in the Kun position." Cui Jin says: At the beginning of autumn, the Kun trigram is dominant, and all things receive nourishment. The text says, "It expresses joy in the Dui position." Cui Jin says: At the autumn equinox, the Dui trigram is dominant, and all things find joy. The text says, "It is a contest in the Qian position." Cui Jin says: At the beginning of winter, the Qian trigram is dominant, and the energies of yin and yang approach each other. The text says, "It is labor and weariness in the Kan position." Cui Jin says: At the winter solstice, the Kan trigram is dominant, and all things retreat and rest here. The text says, "It is completion and expression in the Gen position." Cui Jin says: At the beginning of spring, the Gen trigram is dominant, and all things have completed their end and begun anew. Because this dominant energy circulates and rules over the world, it is called "Emperor." This is Cui Jin's new interpretation.

萬物出乎震。震，東方也。虞翻曰：出，生也。震初不見東，故不稱東方卦也。齊乎巽。巽，東南也。齊也者，言萬物之絜齊也。巽陽隱初，又不見東南，亦不稱東南卦，與震同義。巽陽藏室，故“絜齊”。離也者，明也。萬物皆相見，南方之卦也。離為日，為火，故“明”。日出照物，以日相見。離象三爻，皆正日中，正南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。離，南方，故“南面”。乾為治。乾五之坤，坎為耳，離為明，故“以聽天下，嚮明而治”也

The text says, "All things are born from the Zhen position, and Zhen is the East." Yu Fan explains that "born" means "to be generated"; the yang line of Zhen's first line has not yet appeared in the East, so it is not called the "East trigram." The text says, "In the Xun position, things are neat and orderly; Xun is the Southeast. 'Neat' refers to the purity and order of all things." Yu Fan says that the yang line of Xun is hidden in the first position and has not yet appeared in the Southeast, so it is also not called the "Southeast trigram," following the same reasoning as Zhen; since the yang is hidden within, it is said to be "pure and orderly." The text says, "Li is brightness; all things are mutually visible, so it is the Southern trigram." Yu Fan says that Li represents the sun and fire, hence "brightness"; the sun rises and illuminates things, allowing people and objects to see each other; the third line of Li corresponds to the time of noon, so it is the Southern trigram. The text says, "The sage faces south to govern the world, looking toward brightness to administer affairs, probably taking its image from this." Yu Fan says that Li is in the South, so "facing south"; Qian represents governance, Qian's fifth line moves to meet Kun, Kan represents the ear, and Li represents brightness, hence "listening to the world, governing by facing brightness."

坤也者，地也。萬物皆致養焉，故曰“致役乎坤”。坤陰無陽，故道廣佈，不主一方，含弘光大，養成萬物。兌，正秋也。萬物之所說也，故曰“說言乎兌”。兌三失位不正，故“言正秋”。兌象不見西，故不言西方之卦，與坤同義。兌為雨澤，故說“萬物”。震為言，震二動成兌，言從口出，故“說言”也。戰乎乾。乾，西北之卦也，言陰陽相薄也。乾剛，正五，月十五日晨象西北，故“西北之卦”。薄，入也。坤十月卦，乾消剝入坤，故“陰陽相薄”也。

The text says, "Kun represents the earth; all things are nurtured here, hence it is said, 'It is the earth that brings about the movement.'" Yu Fan explains: Kun is entirely yin with no yang, so its way spreads widely, not confined to one direction, it is inclusive and grand, its radiance vast, thus nurturing all things. The text says, "Dui corresponds to autumn; it is the time when all things are joyful, hence it is said, 'It is expressed through Dui.'" Yu Fan says: Dui's third line is not in the correct position, so it is only said to be "autumn"; Dui's image is not clearly seen in the west, so it is not called the "western hexagram," the same reasoning as with Kun. Dui represents rain and dew, thus it delights all things; Zhen represents speech, Zhen's second line moves to form Dui, speech comes from the mouth, hence it is said, "It is expressed through speech." The text says, "In the position of Qian, there is a struggle; Qian is the hexagram of the northwest, meaning the interaction of yin and yang forces approaching each other." Yu Fan says: Qian represents strength, its correct position is at five, on the morning of the fifteenth day of the lunar month its image is in the northwest, hence it is called the "hexagram of the northwest"; "thin" means to enter, Kun is the hexagram of the tenth month, the qi of Qian declines and enters into Kun, hence it is said, "yin and yang approach each other."

坎者，水也。正北方之卦也。勞卦也，萬物之所歸也，故曰“勞乎坎”。歸，藏也。坎二失位不正，故言正北方之卦，與兌正秋同義。坎月夜中，故“正北方”。此上虞義，崔覲曰：以坎是正北方之卦，立冬已後，萬物歸藏於坎。又陽氣伏於子，潛藏在中，未能浸長，勞局眾陰之中也。艮，東北之卦也。萬物之所成終而所成始也，故曰“成言乎艮”。虞翻曰：艮三得正，故復稱卦。萬物成始乾甲，成終坤癸。艮東北，是甲癸之間，故“萬物之所成終而成始”者也。

The text says, "Kan represents water, the trigram of the north, the trigram of toil and exhaustion, the place where all things return and are hidden, hence it is said, 'Toil in Kan.'" Yu Fan explains that "return" is the same as "hide." The second line of Kan is out of its proper position, so it is only called "the trigram of the north," similar to how Dui is called "the trigram of autumn" earlier. Kan represents the moon, which moves during the middle of the night, hence it is the trigram of the north. All of this is Yu Fan's explanation. Cui Jin explains that since Kan is the trigram of the north, after the beginning of winter, all things return and are hidden in Kan. Also, yang energy is hidden in the position of Zi, concealed within, and cannot gradually grow, thus being in a state of toil and constraint among many yin forces. The text says, "Gen is the trigram of the northeast, where all things have completed their end and begun anew, hence it is said, 'Completion is spoken of in Gen.'" Yu Fan explains that the third line of Gen is in the correct position, hence it is also called a trigram. All things begin with the yang energy of Qian's Jia and end with the yin energy of Kun's Gui. Gen is located in the northeast, exactly between Jia and Gui, hence it is said, "the place where all things complete their end and begin anew."

神也者，妙萬物而為言者也。韓康伯曰：於此言神者，明八卦運動變化推移，莫有使之然者。神則無物，神則無物，妙無物而為言也。明則雷疾風行，火炎水潤，莫不自然相與，而為變化，故能萬能既成。動萬物者，莫疾乎雷。崔覲曰：謂春分之時，雷動則草木滋生，蟄蟲發起，所動萬物，莫急於此也。

The text says: "What is meant by 'spirit' is speaking of its subtle influence on all things." Han Kangbo explains that here referring to "spirit" is to indicate the movement, change, and transformation of the Eight Trigrams, without any external agent causing it. Spirit itself is not a physical thing; precisely because it is not a thing, it can be spoken of as subtly influencing all things. Thus, one can understand that thunder moves swiftly, wind spreads widely, fire ascends, and water moistens downward, all naturally interacting and forming changes, so that all things can come into being. The text then says, "It moves and activates all things, and nothing is more swift than thunder." Cui Jin explains that this refers to the time of the spring equinox, when thunder strikes once, and grass and trees sprout, while hibernating creatures are startled and awaken; the things activated by this movement are nothing more swift than this.

橈萬物者，莫疾乎風。言風能鼓橈萬物，春則發散草木枝葉，秋則摧殘草木枝條，莫急於風者也。燥萬物者，莫乎火。言火能乾燥萬物，不至潤溼，於陽物之中，莫過乎火。熯亦燥也。說萬物者，莫說乎澤。言光說萬物莫過以澤，而成說之也。潤萬物者，莫潤乎水。言滋潤萬物莫過以水而潤之。

The text says, "Shaking and moving all things, nothing is swifter than wind." Cui Jin explains: This refers to the wind's ability to shake and move all things. In spring, it blows the branches and leaves of grass and trees; in autumn, it breaks the branches of grass and trees. Nothing is swifter than wind. The text says, "Making all things dry, nothing is more intense than fire." Cui Jin says: This refers to fire's ability to dry out all things, preventing them from becoming damp. Among yang elements, nothing surpasses fire. "Huo" also means dryness. The text says, "Making all things joyful, nothing is more pleasing than a marsh." Cui Jin explains: This refers to the light and moist nature of a marsh that brings joy to all things, and nothing surpasses using marsh water to achieve this joy. The text says, "Moistening all things, nothing is more nourishing than water." Cui Jin says: This refers to the moistening of all things, and nothing surpasses using water to moisten them.

終萬物始萬物者，莫盛乎艮。言大寒立春之際，艮之方位，萬物以之始，而為今歲首。以之終，而為去歲末。此則葉夏正之義，莫盛於艮也。此言六卦之神用。而不言乾坤者，以乾坤而發天地，無為而無不為，能成雷風等有為之神妙也。艮不言山，獨舉卦名者，以動橈燥潤功，是雷風水火。至於終始萬物，于山義則不然，故言卦，而餘皆稱物，各取便而論也。此崔新義也。

The text says, "The one that concludes all things and begins all things is none greater than Gen." Cui Jin explains that this refers to the time when the great cold ends and the beginning of spring begins, which corresponds to the position of Gen. At this time, all things begin, making it the start of the new year, and also conclude, making it the end of the previous year. This aligns with the meaning of the Xia calendar, which takes the beginning of the year as the start of the Yin month. Therefore, none is greater than Gen. This chapter discusses only the divine functions of the six trigrams: Thunder, Wind, Fire, Lake, Water, and Gen, but not Heaven and Earth, because Heaven and Earth generate the heavens and earth, doing nothing yet accomplishing everything, thus enabling the divine functions of the trigrams of action such as Thunder, Wind, etc. Gen is not referred to as "mountain" but as the name of the trigram, because functions such as movement, shaking, dryness, and moisture refer to things like Thunder, Wind, Water, and Fire. As for concluding and beginning all things, if discussed in terms of mountain, it would not make sense, so the name of the trigram is used. The other entries refer to things by their names, each taking convenient terms for their discussion. This is Cui Jin's new interpretation.

故水火相逮，孔穎達曰：上章言水火不相入。此言水火相逮者，既不相入，又不相及，則無成物之功。明性雖不相入，而氣相逮及。雷風不相悖，孔穎達曰：上言雷風相薄。此言不相悖者，二象俱動。若相薄而相悖逆，則相傷害，亦無成物之功，明雖相薄而不相逆者也。山澤通氣，崔覲曰：言山澤雖相縣遠，而氣交通。然後能變化，既成萬物也。虞翻曰：謂乾變而坤化。乾道變化，各正性命，成既濟定，故“既成萬物”矣。

The text says, "Therefore water and fire pursue each other." Kong Yingda explains: In the previous chapter it was said that "water and fire do not enter each other," but here it says "water and fire pursue each other." This is because if they neither enter each other nor pursue each other, they would not be able to generate all things. Thus, although water and fire do not enter each other, their qi can pursue each other. The text says, "Thunder and wind do not contradict each other." Kong Yingda explains: The previous text mentioned "thunder and wind clash," but here it says "they do not contradict." This is because thunder and wind are both active at the same time. If they both approach each other and contradict each other, they would harm each other, and again, they would not be able to generate all things. Thus, although they approach each other, they do not contradict. The text says, "Mountains and marshes communicate with each other through their qi." Cui Jin explains: This means that although mountains and marshes are far apart, their qi still flows mutually. The text says, "Only then can there be transformation and the completion of all things." Yu Fan explains: This refers to the trigram Qian governing transformation and the trigram Kun governing transformation. The "Commentary on the Trigram Qian" says, "The way of Qian brings about transformation, and each thing establishes its destiny." The six lines each return to their proper place, forming the fixed state of "The Completed Situation," thus it is said, "all things are completed."

乾，健也。虞翻曰：精剛自勝，動行不休，故“健”也。坤，順也。純柔承天時行，故“順”。震，動也。陽出動行。巽，入也。乾初入陰。坎，陷也。陽陷陰中。離，麗也。日麗乾剛。艮，止也。陽位在上，故“止”。兌，說也。震為大笑。陽息震成兌，震言出口，故“說”。此上虞義也。

The text says, "Qian represents strength and vigor." Yu Fan explains: pure and strong, self-conquering, continuously moving, hence it is called "vigor." The text says, "Kun represents softness and compliance." Yu Fan says: pure is the way of softness, following the heavenly timing to act, hence it is called "compliance." The text says, "Zhen represents movement." Yu Fan says: yang energy goes out and moves. The text says, "Xun represents entering." Yu Fan says: the first line of Qian enters the yin. The text says, "Kan represents sinking." Yu Fan says: yang is sunk between two yins. The text says, "Li represents attachment." Yu Fan says: the sun is attached to the heavenly yang. The text says, "Gen represents stillness." Yu Fan says: the yang line is at the top, hence it is called "stillness." The text says, "Dui represents joy." Yu Fan says: Zhen represents loud laughter, yang energy arises, from Zhen to Dui, Zhen governs speech coming out, hence it is called "joy." All of the above are Yu Fan's explanations.

乾為馬，孔穎達曰：乾象天行健，故“為馬”。坤為牛，坤象地任重而順，故“為牛”。震為龍，震象龍動，故“為龍”。此上孔正義。巽為雞，《九家易》曰：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。坎為豕，《九家易》曰：汙辱卑下也。六九五十四，主時精，為豕。坎豕懷胎，四月而生，宜時理節，是其義也。離為雉，孔穎達曰：離為文明，雉有文章，故“離為雉”。

The text says, "Qian represents a horse." Kong Yingda explains: Qian symbolizes heaven, which moves vigorously and ceaselessly, so it is taken as the image of a horse. The text says, "Kun represents an ox." Kong Yingda says: Kun symbolizes earth, which bears heavy burdens and is gentle and compliant, so it is taken as the image of an ox. The text says, "Zhen represents a dragon." Kong Yingda explains: Zhen symbolizes the movement of a dragon, so it is taken as the image of a dragon. The above is Kong Yingda's explanation in The Correct Meaning of the Zhou Changes. The text says, "Xun represents a chicken." The Nine Schools' Commentary on the Zhou Changes explains: this corresponds to the wind of the eight directions. Wind changes with the seasons and is variable yet maintains its proper time; chickens crow at the right time, which is exactly in harmony with the wind. Two nines make eighteen, which represents the essence of wind, so it is a chicken; chickens hatch after eighteen days, breaking out of their shells as chicks. Two nines follow the number of the yang calendar, so chickens know the time to crow. The text says, "Kan represents a pig." The Nine Schools' Commentary on the Zhou Changes says: this takes the meaning of filth and lowliness. Six nines make fifty-four, which represents the essence of time, so it is a pig; pigs gestate for four months and give birth, in harmony with the seasonal order, which is the meaning of this. The text says, "Li represents a pheasant." Kong Yingda explains: Li represents civilization, and wild pheasants have colorful feathers, so "Li represents a pheasant."

艮為狗，《九家易》曰：艮止，主守禦也。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，故犬臣屈也，斗運行四幣，犬亦夜繞室也。火之精畏水，不敢飲，但舌舐水耳。犬鬥，以水灌之，則解也。犬近奎星，故犬淫當路，不避人者也。兌為羊。孔穎達曰：兌為說。羊者，順從之畜，故“為羊”。

The text says, "Geng represents the dog." The "Nine Schools Commentary on the Yi" explains: Geng signifies stillness, and the dog guards the gate and protects the household. The number of Geng is three; seven times nine equals sixty-three. Three represents the Big Dipper, and the Big Dipper is shaped like a dog, so dogs gestate for three months. The Big Dipper moves to the thirteenth hour when the sun rises, so dogs open their eyes on the thirteenth day. The handle of the Big Dipper is bent, so dogs lie curled; the Big Dipper circles the sky once, so dogs patrol the house at night. Dogs are the essence of fire but fear water, so they do not drink much but lick water with their tongues. When two dogs fight, watering them resolves the conflict. Dogs are also near the Kui star, so they mate openly without avoiding people. The text says, "Dui represents the sheep." Kong Yingda explains: Dui signifies joy, and the sheep is a docile animal, so it is symbolized as the sheep.

乾為首，乾尊而在上，故“為首”。坤為腹，坤能包藏含容，故“為腹”也。震為足，震動用，故“為足”。巽為股，巽為順，股順隨於足，故“巽為股”。坎為耳，坎北方，主聽，故“為耳”。離為目，離南方，主視，故“為目”。艮為手，艮為止，手亦止持於物使不動，故“艮為手”。兌為口。兌為說，口所以說言，故“兌為口”。此止孔正義。

The text says, "Qian represents the head." Kong Yingda explains: Qian is noble and occupies a high position, hence it is the head. The text says, "Kun represents the abdomen." Kong Yingda says: Kun can contain and embrace, hence it is the abdomen. The text says, "Zhen represents the foot." Kong Yingda explains: Zhen is active and has action, hence it is the foot. The text says, "Xun represents the thigh." Kong Yingda says: Xun represents compliance, and the thigh follows the foot, hence "Xun represents the thigh." The text says, "Kan represents the ear." Kong Yingda explains: Kan is in the north and governs hearing, hence it is the ear. The text says, "Li represents the eye." Kong Yingda says: Li is in the south and governs vision, hence it is the eye. The text says, "Gen represents the hand." Kong Yingda explains: Gen means to stop, and the hand can grasp external things and make them still, hence "Gen represents the hand." The text says, "Dui represents the mouth." Kong Yingda says: Dui means joy, and the mouth is used for speech, hence "Dui represents the mouth." All of these explanations are from Kong Yingda's "Justice."

乾，天也。故稱乎父。坤，地也。故稱乎母。崔覲曰：欲明六子，故先說乾稱天父，坤稱地母。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。孔穎達曰：索，求也。以求乾坤為父母，而求其子也。得父氣者為男，得母氣者為女。坤初求得乾氣，為震，故曰“長男”。坤二得乾氣，為坎，故曰“中男”。坤三得乾氣，為艮，故曰“少男”。乾初得坤氣，為巽，故曰“長女”。乾二得坤氣，為離，故曰“中女”。乾三得坤氣，為兌，故曰“少女”。此言所以生六子者也。

The text says: "Qian represents Heaven, so it is called the Father; Kun represents Earth, so it is called the Mother." Cui Jin explains that to explain the origin of the six sons' trigrams, it first says that Qian is called the Heavenly Father and Kun is called the Earthly Mother. The text continues: "Zhen obtains one yang line and thus becomes male, so it is called the Eldest Male; Xun obtains one yang line and thus becomes female, so it is called the Eldest Female; Kan obtains two yang lines and thus becomes male, so it is called the Middle Male; Li obtains two yang lines and thus becomes female, so it is called the Middle Female; Gen obtains three yang lines and thus becomes male, so it is called the Youngest Male; Dui obtains three yang lines and thus becomes female, so it is called the Youngest Female." Kong Yingda explains that "suo" means to seek or obtain, meaning that with Qian and Kun as parents, one seeks a line from the other to produce their children. Those who obtain the energy of the father trigram become male trigrams, and those who obtain the energy of the mother trigram become female trigrams. The first, second, and third seeking correspond to the first, second, and third lines, which differentiate the eldest, middle, and youngest. When Kun seeks the energy of Qian at the first line, it becomes Zhen, so it is called "Eldest Male"; when Kun seeks the energy of Qian at the second line, it becomes Kan, so it is called "Middle Male"; when Kun seeks the energy of Qian at the third line, it becomes Gen, so it is called "Youngest Male." When Qian seeks the energy of Kun at the first line, it becomes Xun, so it is called "Eldest Female"; when Qian seeks the energy of Kun at the second line, it becomes Li, so it is called "Middle Female"; when Qian seeks the energy of Kun at the third line, it becomes Dui, so it is called "Youngest Female." This is the reason for the origin of the six sons' trigrams.

乾為天，宋衷曰：乾動作不解，天亦轉運。為圜，宋衷曰：動作轉遠，非圜不能，故“為圜”。為君，虞翻曰：貴而嚴也。為父，虞翻曰：成三男，其取類也，故“為父”也。為玉，為金，崔覲曰：天體清明而剛，故“為玉，為金”。為寒，為冰，孔穎達曰：取其西北冰寒之地。崔覲曰：乾主立冬已後，冬至已前，故“為寒，為冰”也。為大赤，虞翻曰：太陽為赤，月望出入時也。崔覲曰：乾四月純陽之卦，故取盛陽色為大赤。

The text says "Qian represents Heaven." Song Zhong explains that Qian's movement never ceases, just as Heaven never stops rotating. The text says "it is circular." Song Zhong says that movement rotates and circulates continuously; without circularity, this would not be possible, hence it is circular. The text says "it represents a ruler." Yu Fan says: it takes its meaning from its dignity and authority. The text says "it represents a father." Yu Fan says: Qian generates the three yang trigrams, so in terms of analogy, it represents a father. The text says "it represents jade and metal." Cui Jin says: Heaven is clear and firm, hence it represents jade and metal. The text says "it represents cold and ice." Kong Yingda says: it takes its meaning from the cold and icy lands in the northwest. Cui Jin says: Qian governs the period after the Beginning of Winter and before the Winter Solstice, hence it represents cold and ice. The text says "it represents great red." Yu Fan says: the color of the sun is red, referring to the time when the sun and moon are visible at the full moon. Cui Jin says: Qian is the pure yang trigram in the fourth month, so it takes the color of the most vigorous yang as great red.

為良馬，虞翻曰：乾善，故良也。為老馬，《九家易》曰：言氣衰也，息至已必當復消，故“為老馬”也。為瘠馬，崔覲曰：骨為陽，肉為陰。乾純陽爻，骨多，故“為瘠馬”也。為駁馬，宋衷曰：天有五行之色，故“為駁馬”也。為木果。宋衷曰：群星著天，似果實著木，故“為木果”。

The text says, "Qian represents a good horse." Yu Fan explains: Qian is pure and benevolent, so it represents a good horse. The text says, "It represents an old horse." The Nine Families' Commentary explains: This refers to the decline of yang energy, with the vital energy reaching the position of Si and then inevitably entering a phase of decline, so it represents an old horse. The text says, "It represents a thin horse." Cui Jin explains: Bones belong to yang, flesh belongs to yin; Qian is a pure yang line, with many bones and little flesh, so it represents a thin horse. The text says, "It represents a horse with mixed colors." Song Zhong explains: Heaven has the five phases' colors, so it represents a horse with mixed colors. The text says, "It represents the fruit on a tree." Song Zhong explains: The stars are attached to heaven, like fruits attached to trees, so it represents the fruit of wood.

坤為地，虞翻曰：柔道靜。為母，虞翻曰：成三女，能致養，故“為母”。為布，崔覲曰：遍佈萬物於致養，故“坤為布”。為釜，孔穎達曰：取其化生成熟，故“為釜”也。為吝嗇，孔穎達曰：取地生物而不轉移，故“為吝嗇”也。為均，崔覲曰：取地生萬物，不擇善惡，故“為均”也。

The text says "Kun represents Earth." Yu Fan explains: the principle of flexibility and obedience is based on stillness. The text says "as a mother," Yu Fan says: Kun generates three female trigrams, capable of nurturing all things, hence it is called a mother. The text says "as a cloth," Cui Jin explains: it spreads throughout all things and nurtures them, hence "Kun is cloth." The text says "as a cooking pot," Kong Yingda explains: it takes the meaning of transforming and maturing things, hence it is called a cooking pot. The text says "as stingy," Kong Yingda says: it takes the meaning of nurturing all things without moving, hence it is called stingy. The text says "as even and level," Cui Jin explains: it takes the meaning of nurturing all things without distinguishing between good and evil, hence it is called even.

為子母牛，《九家易》曰：土能生育，牛亦含養，故“為子母牛”也。為大輿，孔穎達曰：取其能載，故“為大輿”也。為文，《九家易》曰：萬物相雜，故“為文”也。為眾，虞翻曰：物三稱群，陰為民，三陰相隨，故“為眾”也。為柄，崔覲曰：萬物依之為本，故“為柄”。其於地也為黑。崔覲曰：坤十月卦，極陰之色，故“其於色也為黑”矣。

The text says "as a mother cow." The "Nine Families Commentary" explains that earth can produce, and a mother cow can nurture her calf, so it is called a mother cow. The text says "as a large carriage." Kong Yingda explains that it takes the meaning of carrying loads, so it is called a large carriage. The text says "as ornamentation." The "Nine Families Commentary" explains that all things are mixed and form patterns, so it is called ornamentation. The text says "as a multitude." Yu Fan explains that when there are three things, they are called a group; yin symbolizes common people, and the trigram K'un consists of three yin lines, so it is called a multitude. The text says "as a handle." Cui Jin explains that all things rely on it as a foundation, so it is called a handle. The text says "in terms of color, it is black." Cui Jin explains that K'un is the tenth trigram, taking the color of extreme yin, so in terms of color, it is black.

震為雷，虞翻曰：太陽火，得水有聲，故“為雷”也。為駹，駹，蒼色。震，東方。故“為駹”。舊讀作龍。上巳為龍，非也。為玄黃，天玄地黃。震，天地之雜物，故“為玄黃”。為專，陽在初，隱靜，未出觸坤，故“專”。則乾，靜也。專，延。叔堅說以專為旉，大布。非也。此上虞義也。為大塗，崔覲曰：萬物所出在春，故“為大塗”。取其通生性也。

The text says "Zhen represents thunder." Yu Fan explains: the sun belongs to fire, and when it meets water and causes agitation, there is sound, hence it is thunder. The text says "as a horse," Yu Fan says: "horse" refers to a dark blue color, Zhen is in the east, so it is called "horse"; the old version reads it as "dragon," but since "Zhen as dragon" has already been mentioned earlier, reading it again as dragon is incorrect. The text says "as black and yellow," Yu Fan says: the sky is black and the earth is yellow, Zhen is a mixture of heaven and earth, hence it is black and yellow. The text says "as 'zhuàn'," Yu Fan says: yang is in the initial position, hidden and quiet, not yet emerging to move the yin of Kun, hence it is "zhuàn," which is the stillness of Qian; "zhuàn" means to gather and restrain without spreading. Song Zhong, who was called Shujian, interpreted "zhuàn" as "fu" and explained it as large cloth, which is incorrect. All of the above are Yu Fan's explanations. The text says "as a great road," Cui Jin explains: all things sprout in spring, hence it is "great road," taking its nature of being open and nurturing life.

為長子，虞翻曰：乾一索，故“為長子”。為決躁，崔覲曰：取其剛在下動，故“為決躁”也。為蒼筤竹，《九家易》曰：蒼筤，青也。震陽在下，根長堅剛，陰爻在中，使外蒼筤也。為萑葦。《九家易》曰：萑葦，蒹葭也。根莖叢生，蔓衍相連，有似雷行也。

The text says "as the eldest son." Yu Fan explains: Qian (Heaven) first combines with Kun (Earth) to produce Zhen (Thunder), hence it is called the eldest son. The text says "as decisive and restless." Cui Jin explains: it takes the meaning of a strong line below that moves vigorously, hence it is called decisive and restless. The text says "as young bamboo." The Nine Schools of the Book of Changes explain: "Canglang" means green; Zhen has a yang line below, resembling the deep and firm roots of bamboo, while a yin line in the middle gives it a green appearance. The text says "as reed grass." The Nine Schools of the Book of Changes explain: "Huanwei" refers to a type of water plant like phragmites, with roots and stems growing densely and connected, resembling the continuous movement of thunder.

其於馬也，為善鳴，虞翻曰：為雷，故“善鳴”也。為馵足，為作足，馬白後左足為馵；震為左，為足，為作；初陽白，故“為作足”。為的顙。的，白。顙，額也。震體頭，在口上白，故“的顙”。《詩》云：有馬白顛，是也。此上虞義也。其於稼也，為反生。宋衷曰：陰在上，陽在下，故“為反生”。謂枲豆之類，戴甲而生。其究為健，為蕃鮮。虞翻曰：震巽相薄，變而至三，則下象究。與四成乾，故“其究為健，為蕃鮮”。巽究為躁卦，躁卦則震，震雷巽風無形，故卦特變耳。

The text says, "Regarding horses, it refers to a horse that is good at making sounds." Yu Fan explains: Zhen (Thunder) represents thunder, hence it is good at making sounds. The text also says, "It refers to a horse with a white mark on the left hind foot, and a horse that moves its foot while walking." Yu Fan says: A white mark on the left hind foot is called "zhu." Zhen represents the left, the foot, and movement. The yang line of the first line is white, so it refers to "moving the foot." The text also says, "It refers to a horse with a white mark on its forehead." Yu Fan explains: "De" means white, and "sang" means forehead. Zhen represents the head, and white is above the mouth, hence "white forehead." The Book of Poetry says, "There is a white-horned horse," which is exactly this image. All of these are Yu Fan's explanations. The text says, "Regarding crops, it refers to things that grow in reverse." Song Zhong explains: Yin is above and Yang is below, hence "reverse growth," referring to crops like hemp and beans that sprout with their seeds still on top. The text also says, "It reaches its extreme as strong and vigorous, and becomes abundant and delicious." Yu Fan explains: Zhen and Xun are close to each other. Zhen changes to the third line, and the lower trigram reaches its extreme. Combined with the fourth line, it forms Qian (Heaven), hence "its extreme is strong and vigorous, and becomes abundant and delicious." When Xun reaches its extreme, it becomes Zao (Restlessness), which is Zhen. Thunder and wind have no form, so it is only a change in the trigram structure.

巽為木，宋衷曰：陽動陰靜，二陽動於上，一陰安靜於下，有似於木也。為風，陸績曰：風，土氣也；巽，坤之所生，故“為風”。亦取靜於本，而動於末也。為長女，荀爽曰：柔在初。為繩直，翟元曰：上二陽共正一陰，使不得邪僻，如繩之直。孔穎達曰：取其號令齊物，如繩直也。為工，荀爽曰：為繩木，故“為工”。虞翻曰：為近利市三倍，故“為工”。子夏曰：“工居肆”。

The text says, "Xun represents wood." Song Zhong explains: Yang is active and Yin is still; two Yang lines move above and one Yin line remains still below, resembling the movement above and stillness below of a tree. The text says, "It represents wind." Lu Ji explains: Wind is the qi of earth, and Xun is born from Kun, so it represents wind. It also takes the meaning of the root being still and the tip moving. The text says, "It represents the eldest daughter." Xun Shuang explains: A flexible line is in the initial position. The text says, "It represents a straight line." Zhai Yuan explains: The two upper Yang lines together correct the one Yin line, preventing it from being crooked, like the straightness of a rope and square. Kong Yingda explains: It takes the meaning of commanding and harmonizing all things, like the straightness of a rope and square. The text says, "It represents a craftsman." Xun Shuang explains: Xun can use the rope and square to correct wood, so it represents a craftsman. Yu Fan explains: Xun has the image of "nearby profit threefold," so it represents a craftsman. Zi Xia said, "All craftsmen work in their workshops."

為白，虞翻曰：乾陽在上，故“白”。孔穎達曰：取其風吹去塵，故絜白也。為長，崔覲曰：取風行之遠，故“為長”。為高，虞翻曰：乾陽在上，長，故“高”。孔穎達曰：取木生而高上。為進退，虞翻曰：陽初退，故“進退”。荀爽曰：風行無常，故“進退”。為木果，荀爽曰：風行或東或西，故“不果”。為臭。虞翻曰：臭，氣也。風至知氣，巽二入艮鼻，故“為臭”。《繫》曰：其臭如蘭。

The text says "as white." Yu Fan explains that since Heaven's Yang is at the top, it is white. Kong Yingda explains that wind removes dust, thus making it clean and white. The text says "as long." Cui Jin explains that since wind travels far, it is long. The text says "as high." Yu Fan explains that Heaven's Yang is at the top and thus long, so it is high. Kong Yingda explains that trees grow upward, thus being high. The text says "as advancing and retreating." Yu Fan explains that Yang is in the initial position and thus retreats, so it is advancing and retreating. Xun Shuang explains that wind moves without constant direction, so it is advancing and retreating. The text here says "as wood and fruit," which should be a mistake for "as not fruit." Xun Shuang explains that wind moves east at times and west at others, so it is "not fruit." The text says "as smell and taste." Yu Fan explains that "smell" is the scent, and wind brings the scent, so it is smell. The second line of Xun enters the mountain trigram to represent the nose, so it is smell. The Great Treatise says "its smell is like orchid."

其於人也，為宣髮，虞翻曰：為白，故“宣髮”。馬君以宣為寡髮，非也。為廣顙，變至三，坤為廣，四動成乾，為顙，在頭口上，故“為廣顙”。與震的顙同義。震一陽，故“的顙”。巽變乾二陽，故“廣顙”。為多白眼，為白，離目上向，則白眼見，故“多白眼”。為近利市三倍。變至三成坤，坤為近。四動乾，乾為得。至五成噬嗑，故稱市。乾三爻，為三倍。故“為近利市三倍”。動上成震，故其究為躁卦。八卦諸爻，唯震巽為耳。其究為躁卦。變到五成噬嗑，為市。動上成震，故“其究為躁卦”。明震內體為專，外體為躁。此上虞義。

The text says, "In terms of people, it refers to white hair." Yu Fan explains that Xun represents white, so it is called "宣发" (promoting white hair). Ma Rong interpreted "宣" as "寡发" (sparse hair), which is incorrect. The text says, "It refers to a broad forehead." Yu Fan says that Xun changes to the third line, becoming Kun, which represents breadth; the fourth line changes into Qian, which represents the forehead, located above the head's mouth, so it is called "广颡" (broad forehead), using the same method as Zhen's "的颡" (a white spot on the forehead). Zhen has only one yang line, so it is a single white spot on the forehead, "的颡"; Xun changes to include two yang lines from Qian, so it is "广颡." The text says, "It refers to many white eyes." Yu Fan explains that Xun represents white, and Li (Fire) represents upward movement of the eyes, so the white part of the eye becomes visible, hence "many white eyes." The text says, "It refers to being close to profit and gaining three times the profit." Yu Fan explains that Xun changes to the third line to become Kun, which represents nearness; the fourth line changes into Qian, which represents gaining; changing to the fifth line becomes "噬嗑" (Crushing), which refers to market; Qian has three lines, representing three times, so it is called "近利市三倍" (close to profit and gaining three times the profit). When the top line changes, it becomes Zhen, so it reaches the extreme as the "躁卦" (Restless). Among the eight trigrams, only Zhen and Xun have this concept of "究" (extreme). The text says, "It reaches the extreme as the Restless." Yu Fan explains that changing to the fifth line becomes "噬嗑" (Crushing), which refers to the market, and the top line changes into Zhen, so "its extreme is the Restless." This shows that Zhen's inner structure is "专" (specialized) and its outer structure is "躁" (restless). All of this is Yu Fan's explanation.

坎為水，宋衷曰：坎陽在中，內光明，有似於水。有溝瀆，虞翻曰：以陽闢坤，水性流通，故“為溝瀆”也。為隱伏，虞翻曰：陽藏坤中，故“為隱伏”也。為矯輮，宋衷曰：曲者更直為矯，直者更曲為輮，水流有曲直，故“為矯輮”。為弓輪。虞翻曰：可矯輮，故“為弓輪”。坎為月，月在於庚，為弓在甲，象輪，故“弓輪”也。

The text says "Kan represents water." Song Zhong explains: Kan's yang line is in the center, containing brightness, which resembles the nature of water. The text says "as a ditch or channel," Yu Fan explains: with yang opening up the earth (Kun), water flows smoothly, so it is called a ditch or channel. The text says "as hidden," Yu Fan says: yang is hidden within the yin of Kun, so it is called hidden. The text says "as bending and straightening," Song Zhong explains: to straighten a bend is called "jiao," to bend a straight line is called "rou"; water flows both in curves and straight lines, so it is called bending and straightening. The text says "as a bow and wheel," Yu Fan explains: since it can both bend and straighten, it is called a bow and wheel; Kan represents the moon, which appears like a bow in the direction of Geng and like a wheel in the direction of Ji, hence it is called "bow and wheel."

其於人也，為加憂，兩陰失心為多眚，故“加憂”。為心病，為勞而加憂，故“心病”。亦以坎為心，坎二折坤為心病。此上虞義也。為耳痛，孔穎達曰：坎，勞卦也。又主聽，聽勞則耳痛。為血卦，為赤。孔穎達曰：人之有血，猶地之水，赤，血色也。案：十一月，一陽爻生在坎，陽氣初生於黃泉，其色赤也。

The text says, "In terms of people, it signifies sorrow coming upon them." Yu Fan explains: The two yin lines of Kan lose their center and thus bring about many calamities, hence "adding sorrow." The text says, "It signifies heart disease." Yu Fan says: Because of labor and hardship, sorrow increases, hence "heart disease"; also because Kan represents the heart, and the second line of Kan breaks the body of Kun, resulting in heart disease. All of this is Yu Fan's explanation. The text says, "It signifies ear pain." Kong Yingda explains: Kan is the labor卦, and it also governs hearing; hearing with fatigue leads to ear pain. The text says, "It signifies the blood卦 and redness." Kong Yingda explains: Humans have blood, just as the earth has water; red is the color of blood. Li Dingzuo says: In the eleventh month, the first yang line arises in Kan, and yang energy first emerges from the underground spring water, its color being red.

其於馬也，為美脊。宋衷曰：陽在中央，馬脊之象也。為亟心，崔覲曰：取其內陽剛動，故心亟心也。為下首，荀爽曰：水之流，首卑下也。為薄蹄，《九家易》曰：薄蹄者在下，水趨下，趨下則流散，流散則薄弱，故“為薄蹄”也。為曳。宋衷曰：水摩地而行，故“曳”。其於輿也，為多眚。虞翻曰：眚，敗也。坤為大車，坎折坤體，故為車“多眚”也。

The text says, "Regarding a horse, it represents a horse with a strong and beautiful back." Song Zhong explains: a yang line occupying the central position corresponds to the image of a horse's back. The text says, "It represents an impatient horse." Cui Jin explains: taking its inner yang strength and movement, thus its heart is restless. The text says, "It represents a horse that lowers its head." Xun Shuang explains: the flow of water necessarily has its head low. The text says, "It represents a horse with thin hooves." The Nine Schools' Commentary on the Book of Changes explains: thin hooves are at the bottom, and water's nature is to flow downward, flowing downward leads to dispersion, and dispersion leads to weakness, thus it is thin hooves. The text says, "It represents a horse that moves dragging." Song Zhong explains: water moves by rubbing against the ground, thus it is "dragging." The text says, "Regarding a carriage, it represents much misfortune and loss." Yu Fan explains: "Sheng" means damage; the earth trigram represents a large carriage, and the water trigram breaking the earth trigram leads to the carriage having "much misfortune and loss."

為通，水流瀆，故“通”也。為月，坤為夜，以坎陽光坤，故“為月”也。為盜。水行潛竊，故“為盜”也。其於木也，為堅多心。陽剛在中，故“堅多心”。刺，棗屬也。此上虞義也。孔穎達曰：乾、震、坎，皆以馬喻。乾至健，震至動，坎至行，故皆可以馬為喻。坤則順，艮則止，巽亦順，離文明而柔順，兌柔說，皆無健，故不以馬為喻也。唯坤卦利牝馬，取其行不取其健，故曰牝也。坎亦取其行不取其健。皆外柔，故為下首。薄蹄，曳也。

The text says "as a channel," Yu Fan explains that water flows in ditches and ditches, hence it is called "as a channel." The text says "as the moon," Yu Fan says that坤 represents night, and the bright light in the center of Kan illuminates the Yin of坤, hence it is called "as the moon." The text says "as theft," Yu Fan says that water flows secretly and steals in darkness, hence it is called "as theft." The text says "when referring to trees, it is a hard and many-hearted wood," Yu Fan says that Yang is in the center, hence it is hard and many-hearted; "thorn" refers to a type of jujube tree. All of these are Yu Fan's interpretations. Kong Yingda then summarizes that Qian, Zhen, and Kan all use horses as a metaphor, because Qian is extremely strong and vigorous, Zhen is extremely active, and Kan is extremely good at movement, so they can all be compared to horses.坤 is flexible and yielding, Gen is still, Xun is also yielding, Li is civilized and yielding, and Dui is gentle and joyful, none of them have the nature of strength and vigor, so they are not compared to horses. Only the hexagram坤 says "favorable to a female horse's constancy," which takes its ability to move rather than its strength and vigor, hence it is called "female." Kan also takes its ability to move rather than its strength and vigor; these hexagrams all have a soft outer trigram, so the horse in Kan is depicted as low-headed, thin-hoofed, and dragging along.

離為火，崔覲曰：取卦陽在外，象火之外照也。為日，荀爽曰：陽外光也。為電，鄭玄曰：取火明也，久明似日，暫明似電也。為中女，荀爽曰：柔在中也。為甲冑，虞翻曰：外剛，故“為甲”。乾為首，巽繩貫甲，而在首上，故“為胄”。胄，兜鍪也。為戈兵。乾為金，離火斷乾，燥而煉之，故“為戈兵”也。

The text says "Li represents fire." Cui Jin explains: taking this hexagram's yang lines on the outside, it symbolizes fire shining outward. The text says "it represents the sun." Xun Shuang explains: sunlight radiates outward. The text says "it represents lightning." Zheng Xuan explains: taking the brightness of fire, the long-lasting brightness is like the sun, and the brief brightness is like lightning. The text says "it represents the middle daughter." Xun Shuang explains: the flexible lines are in the middle. The text says "it represents armor." Yu Fan explains: the outer part of Li is strong and the inner part is flexible, so it represents armor; Qian represents the head, Xun represents the rope used to thread the armor plates and wear them on the head, so it represents a helmet, "zhòu" is the same as "dōu móu." The text says "it represents halberds and weapons." Yu Fan explains: Qian represents metal, and Li fire melts down Qian metal, burning and tempering it, so it represents halberds and weapons.

其於人也，為大腹。象日常滿，如妊身婦，故“為大腹”。乾為大也。為乾卦，火日熯燥物，故“為乾卦”也。為鱉，為蟹，為蠃，為蚌，為龜。此五者，皆取外剛內柔也。其於木也，為折上稾。巽木在離中，體大過死。巽蟲食心，則折也。蠹蟲食口木，故“上稾”。或以離火燒巽，故折上稾。此上虞義。宋衷曰：陰在內，則空中。木中空，則上科稾也。

The text says, "In terms of humans, it represents a pregnant woman." Yu Fan explains: the image of the Li trigram is the full sun, resembling a pregnant woman, hence "great abdomen"; Qian has the meaning of being large. The text says, "It represents a dry卦." Yu Fan says: fire and the sun can dry objects, hence "Qian trigram." The text says, "It represents turtles, crabs, snails, mussels, and tortoises." Yu Fan says: these five all take the image of a hard shell and soft interior. The text says, "In terms of trees, it represents a tree that is broken in the middle and withered at the top." Yu Fan says: the Wood trigram is within the Fire trigram, the structure resembles the dying image of the Great Overpass; the Wood trigram is蛀 by insects, which eat the heart of the tree, causing it to break; the insect hollows out the trunk, hence the top withers; it can also be said that the Fire trigram burns the Wood trigram, hence the tree breaks and withers at the top. All of the above are Yu Fan's explanations. Song Zhong, however, explains: the Yin lines are inside, the tree heart becomes hollow; when the tree is hollow inside, the top part withers.

艮為山，宋衷曰：二陰在下，一陽在上。陰為土，陽為木，土積於下，木生其上，山之象也。為徑路，虞翻曰：艮為山中徑路。震陽在初，則為大塗。艮陽小，故“為徑路”也。為小石，陸績曰：艮剛卦之小，故“為小石”者也。為門闕，虞翻曰：乾為門，艮陽在門外，故“為門闕”。兩小山，闕之象也。為果蓏，宋衷曰：木實謂之果，草實謂之蓏。桃李瓜瓞之屬，皆出山谷也。為閽寺，宋衷曰：閽人主門，寺人主巷，艮為止，此職皆掌禁止者也。

The text says "Geng represents a mountain." Song Zhong explains: two yin lines are at the bottom and one yang line is at the top; yin represents earth and yang represents wood, earth accumulating at the bottom and wood growing above it, which is the image of a mountain. The text says "it represents a narrow path." Yu Fan explains: within the mountain, there is a narrow path; Zhen's yang line is in the initial position, representing a wide road, while Geng's yang line is at the top but weak, hence representing a narrow path. The text says "it represents small stones." Lu Ji explains: Geng is a strong hexagram, and among the strong ones, it is smaller, hence representing small stones. The text says "it represents a gate and pavilion." Yu Fan explains: Qian represents a gate, and Geng's yang line is outside the gate, hence representing a gate and pavilion; two small mountains facing each other form the image of a gate and pavilion. The text says "it represents fruits and melons." Song Zhong explains: the fruits on trees are called "guo," and the fruits on grasses are called "luo," and peach, plum, melon, and small gourd all grow in mountain valleys. The text says "it represents gatekeepers and attendants." Song Zhong explains: the gatekeeper is in charge of the palace gate, and the attendant is in charge of the palace alley; Geng represents stopping, and both these positions are responsible for controlling entry and exit.

為指，虞翻曰：艮手多節，故“多指”。為拘，虞翻曰：指屈伸制物，故“為拘”。拘舊作狗，上已為狗字之誤。為鼠，虞翻曰：似狗而小，在坎穴中，故“為鼠”，晉九四是也。為黔喙之屬。馬融曰：黔喙，肉食之獸，謂豺狼之屬。黔，黑也。陽元在前也。其於木也，為多節。虞翻曰：陽剛在外，故“多節”。松柏之屬。

The text says "as a finger," Yu Fan explains: "Gen represents the hand, and the hand has many joints, so it is called many fingers." The text says "as a restraint," Yu Fan says: "The finger can bend and stretch to grasp external objects, so it is called 'restraint'; the character 'restraint' was originally written as 'dog,' and earlier it was stated that 'Gen represents a dog,' so here 'dog' is a mistaken character." The text says "as a rat," Yu Fan says: "A rat is like a dog but smaller, living in the cave of Kan, so it is called a rat. The 'Jin' hexagram's line nine four, 'Jin like a shi mouse,' is this image." The text says "as a black-mouthed beast," Ma Rong explains: "Qian hui refers to carnivorous wild beasts, meaning jackals and similar animals; 'Qian' means black, and the yang line is in front, so the mouth is black and in front." The text says "as a tree with many knots," Yu Fan explains: "Yang strength is outside, so it has many knots, referring to pine and cypress."

兌為澤，虞翻曰：坎水半見，故“為澤”。宋衷曰：陰在上，令下溼，故“為澤”也。為少女，虞翻曰：坤三索，位在末，故“少”也。為巫，乾為神，兌為通，與神通氣女，故“為巫”。為口舌，兌為震聲，故“為口舌”。為毀折，二折震足，故“為毀折”。為附決，乾體未圜，故“附決”也。其於地也，為剛滷。乾二陽在下，故剛。澤水潤下，故“咸”。此上虞義。朱仰之曰：取金之剛不生也。剛滷之地不生物，故“為剛滷”者也。

The text says "Dui represents a marsh." Yu Fan explains that the water of Kan is only partially visible, hence it represents a marsh. Song Zhong explains that a yao of yin is on top, making the lower part moist, hence it represents a marsh. The text says "it represents a young woman." Yu Fan explains that Kun seeks three times from Qian and obtains Dui, and its position is last, hence it is called "young." The text says "it represents a shaman." Yu Fan says that Qian represents a spirit, Dui represents communication, and a woman who can communicate with spirits is a shaman. The text says "it represents speech and words." Yu Fan says that Dui contains the sound of Zhen, hence it represents speech and words. The text says "it represents destruction and breaking." Yu Fan says that the second line of Dui breaks and Zhen's foot is broken, hence it represents destruction and breaking. The text says "it represents attachment and decision." Yu Fan says that the body of Qian is not yet complete, hence there is an image of attachment followed by rupture. The text says "in terms of the earth, it represents hard salt-alkali land." Yu Fan says that two yang yao of Qian are below, hence it is hard; the water of the marsh flows downward, and its taste is salty. All of these are Yu Fan's explanations. Zhu Yangzhi explains that it takes the meaning of the hardness of metal which cannot produce life; salt-alkali land which is hard does not grow crops, hence it is called hard salt-alkali land.

為妾，虞翻曰：三少女，位賤，故“為妾”。為羔。羔，女使，皆取位賤，故“為羔”。舊讀以震駹為龍，艮拘為狗，兌羔為羊，皆已見上。此為再出，非孔子意也。震已為長男，又言長子，謂以當繼世、守宗廟、主祭祀，故詳舉之。三女皆言長中少，明女子各當外成，故別見之。此其大例者也。此上虞義。

The text says "as a concubine," Yu Fan explains that Dui represents a young woman obtained through three requests, who holds a low position, hence being a concubine. The text also says "as a lamb," Yu Fan says that "lamb" refers to a woman used for service, similarly taking the meaning of low status, hence being a lamb. The old version reads Zhen's "long" as "dragon," Gen's "ju" as "dog," and Dui's "gao" as "sheep," all of which have already been mentioned above. If they were repeated here, it would not conform to Confucius's original intention. Zhen has already been called the eldest son, yet here it is said "as the eldest son," because the eldest son should inherit the family line, guard the ancestral temple, and preside over sacrifices, so it is specially emphasized. The three female trigrams all mention elder, middle, and younger, indicating that women should each marry outside and establish their own households, hence being distinguished. This is the general principle of taking images in the "Sayings on the Trigrams." All of the above are Yu Fan's explanations.