The Zhou Changes: Order of the Hexagrams

有天地，然後萬物生焉。干寶曰：物有先天地而生者矣。今正取始於天地，天地之先，聖人弗之論也。故其所法象，秘自天地而還。老子曰：有物混成，先天地生，吾不知其名，強字之曰“道”。《上繫》曰：法象莫大乎天地。莊子曰：六合之外，聖人存而不論。《春秋殼梁傳》曰：不求知所不可知者，智也。而今後世浮華之學，強支離道義之門，求入虛誕之域，以傷政害民，豈非讒說殄行，大舜之所疾者乎！

The "Xugua" begins by saying: "When heaven and earth exist, then all things come into being." Ganbao explains that there were originally things existing prior to heaven and earth, but the "Xugua" only takes the standpoint of beginning from heaven and earth, because matters prior to heaven and earth are not discussed by the sages. Therefore, the images he follows all start from heaven and earth downward. Laozi says: "There is a substance that is mixed and formed, existing prior to heaven and earth. I do not know its name, so I勉强 call it the Dao." The "Xici Shang" says: "The great pattern is none greater than heaven and earth." Zhuangzi says: "What lies beyond the Six Harmonies, the sages leave it alone and do not discuss it." The "Chunqiu Guliang Zhuan" says: "Not seeking to know what cannot be known is wisdom." But later generations of superficial learning forcefully dissect the paths of righteousness, blindly pursuing the realm of emptiness and absurdity, thus harming governance and endangering the people. Is this not precisely what the "Shangshu" refers to as "false words that destroy conduct," something greatly detested by the great Yu?

盈天地之間者唯萬物，故受之以屯。屯者，盈也。荀爽曰：謂陽動在下，造生萬物於冥昧之中也。屯者，萬物之始生也。韓康伯曰：屯，剛柔始交，故為“萬物之始生也”。崔覲曰：此仲尼序文王次卦之意。不序乾坤之次者，以一生二，二生三，三生萬物，則天地次第可知，而萬物之先後宜序也。萬物之始生者，言剛柔始交，故萬物資始於乾，而資生於坤也。物生必蒙，故受之以蒙。蒙者，物之稚也。崔覲曰：萬物始生之後，漸以長稚，故言“物生必蒙”。鄭玄曰：蒙，幼小之貌，齊人謂萌為蒙也。

The *Xugua* says: "What fills the space between heaven and earth is all things, so the *Zun* hexagram follows. *Zun* means to fill." Xun Shuang explains that this refers to the movement of yang energy below, creating and generating all things in the darkness. The *Xugua* then says, "Zun means the beginning of all things." Han Kangbo explains that the *Zun* hexagram marks the initial union of yin and yang, hence it is "the beginning of all things." Cui Jin explains that this is Confucius explaining King Wen's intention in arranging the hexagram order. The reason for not first explaining the order of *Qian* and *Kun* is that one gives rise to two, two gives rise to three, and three gives rise to all things; the order of heaven and earth is naturally known, and what needs ordering is the sequence of all things. What is meant by "the beginning of all things" is that yin and yang first come together, and all things take *Qian* as their beginning and *Kun* as their birth. The *Xugua* also says, "When all things first arise, they must be in a state of confusion, so the *Meng* hexagram follows. *Meng* means the childishness of all things." Cui Jin explains that after things begin to emerge, they gradually grow from childishness to maturity, hence "things born must be in confusion." Zheng Xuan explains that "Meng" means the state of being young and small; people in Qi referred to the initial sprouting of plants as "Meng."

物稚不可不養也，故受之以需。需者，飲食之道也。荀爽曰：坎在乾上，中有離象，水火交和，故為“飲食之道”。鄭玄曰：言孩稚不養，則不長也。飲食必有訟，故受之以訟。韓康伯曰：夫有生則有資，有資則爭興也。鄭玄曰：訟，猶爭也。言飲食之會恆多爭也。訟必有眾起，故受之以師。師者，眾也。《九家易》曰：坤為眾物，坎為眾水，上下皆眾，故曰“師”也。凡制軍，萬有二千五百人為軍，天子六軍，大國三軍，次國二軍，小國一軍。軍有將，皆命卿也。二千五百人為師。師帥皆中大夫。五百人為旅，旅帥皆下大夫也。崔覲曰：因爭，必起相攻，故“受之以師”也。

The "Xugua" says: "Young things cannot be left without nourishment, so the "Xu" hexagram follows; "Xu" refers to the way of food and drink." Xun Xiang explains that in the "Xu" hexagram, the Kan trigram is above the Qian trigram, and the intermediate trigrams produce the Li trigram, indicating the harmonious interaction of water and fire, hence "the way of food and drink." Zheng Xuan explains that it refers to young things not being nourished and thus unable to grow. The "Xugua" then says, "When there is food and drink, there must be disputes, so the "Song" hexagram follows." Han Kangbo explains that since there is life, there must be sustenance, and with sustenance, disputes arise. Zheng Xuan explains that "Song" means contention, referring to frequent disputes during gatherings involving food and drink. The "Xugua" further says, "Contention must lead to the emergence of many people, so the "Shi" hexagram follows; "Shi" means multitude." The "Jiu Jia Yi" explains that Kun represents many things, Kan represents many waters, and both upper and lower parts are multitudes, hence called "Shi." In general, when organizing an army, 12,500 people form a division, the Son of Heaven has six divisions, large states have three, medium states have two, and small states have one, each with a general, who is a marquis. 2,500 people form a regiment, with a regiment commander who is a middle minister; 500 people form a company, with a company commander who is a junior minister. Cui Jin explains that since disputes inevitably lead to mutual attacks, "Shi" follows "Song."

眾必有所比，故受之以比。韓康伯曰：眾起而不比，則爭無息。必相親比，而後得寧也。比者，比也。比必有所畜，故受之以小畜。韓康伯曰：比非大通之道，則各有所畜，以相濟也；由比而畜，故曰“小畜”，而不能大也。物畜然後有禮，故受之以履。履者，禮也。韓康伯曰：履，禮也。禮所以適時用也。故既畜則須用，有用須禮也。履然後安，故受之以泰。泰者，通也。荀爽曰：謂乾來下降，以陽通陰也。姚信曰：安上治民，莫過於禮。有禮然後泰，泰然後安也。

The "Xugua" says: "When people gather together, they must have some affinity, so the next hexagram is "Bi" (Approach)." Han Kangbo explains: When people rise up but do not have mutual affinity, disputes will not cease; they must be close to each other, then they can attain peace. The "Xugua" continues: "Bi means mutual affinity; mutual affinity necessarily leads to accumulation, so the next hexagram is "Xiao Xu" (Small Accumulation)." Han Kangbo explains: Mutual affinity is not yet the great way of communication, so each has their own accumulation, to help each other; from mutual affinity to accumulation, hence it is called "Small Accumulation," and it is still not called great. The "Xugua" further says: "After things are accumulated, there is ritual, so the next hexagram is "Lv" (Walking)." Han Kangbo explains: "Lv" is ritual; ritual is used to adapt to the time; once accumulated, it must be used, and once used, there must be ritual. The "Xugua" further says: "After there is ritual, there is peace, so the next hexagram is "Tai" (Great Communication); "Tai" means communication." Xun Shuang explains: This refers to the trigram Qian coming down and meeting the trigram Kun; yang communicates with yin. Yao Xin explains: To stabilize the sovereign and govern the people, nothing is more important than ritual; with ritual comes communication, and with communication comes peace.

物不可以終通，故受之以否。崔覲曰：物極則反，故不終通而否矣。所謂城復于隍。物不可以終否，故受之以同人。韓康伯曰：否則思通，人人同志，故可出門同人，不謀而合。與人同者，物必歸焉，故受之以大有。崔覲曰：以欲從人，人必歸已，所以成大有。有大者，不可以盈，故受之以謙。崔覲曰：富貴而自遺其咎，故“有大”者“不可盈”。當須謙退，天之道也。有大而能謙必豫，故受之以豫。鄭玄曰：言國既大而有謙德，則於政事恬豫。雷出地奮豫，豫行出而喜樂之意。

The "Xugua" says: "Things cannot always be prosperous, so it is followed by the "Po" hexagram." Cui Jin explains that when things reach their extreme, they must reverse, so they cannot remain prosperous forever and turn into a state of blockage, which is what the sixth line of the "Tai" hexagram refers to as "the city returns to the moat." The "Xugua" then says, "Things cannot always be blocked, so it is followed by the "Tongren" hexagram." Han Kangbo explains that when there is blockage, one thinks of seeking communication; people with the same mind and purpose can go out and harmonize with others, without needing to deliberate and naturally agree. The "Xugua" further says, "When people harmonize, all things will certainly come to attach themselves, so it is followed by the "Dayou" hexagram." Cui Jin explains that if one can follow others' intentions, others will certainly attach themselves to oneself, thus achieving great abundance. The "Xugua" further says, "Having great possessions cannot be self-satisfied, so it is followed by the "Qian" hexagram." Cui Jin explains that being wealthy and arrogant brings self-inflicted misfortune, so those who have great possessions must not be full, and should retreat in humility, which is the way of heaven. The "Xugua" further says, "Having great possessions and being humble certainly brings ease and happiness, so it is followed by the "Yu" hexagram." Zheng Xuan explains that this refers to a country that is already strong and has humility in virtue, thus handling affairs with ease and comfort; the "Daxiang" of the "Yu" hexagram says, "Thunder emerges from the earth, Yu," where "Yu" contains the meaning of vigorous emergence and joyous happiness.

豫必有隨，故受之以隨。韓康伯曰：順以動者，眾之所隨也。以喜隨人者必有事，故受之以蠱。蠱者，事也。《九家易》曰：子利父事，備物致用，而天下治也。備物致用，立成器以為天下利，莫大於聖人。子修聖道，行父之事，以臨天下，無為而治。有事然後可大，故受之以臨。臨者，大也。荀爽曰：陽稱大，謂二陽動升，故曰“大”也。宋衷曰：事立功成，可推而大也。物大然後可觀，故受之以觀。虞翻曰：臨反成觀，二陽在上，故“可觀”也。崔覲曰：言德業大者，可以觀政於人也。

The "Xugua" says: "When there is peace and comfort, people will certainly follow, so it is followed by the "Zui" hexagram." Han Kangbo explains that those who move in accordance with the way are exactly those whom the people follow. The "Xugua" then says, "Following others with a joyful heart will certainly lead to matters, so it is followed by the "Gu" hexagram; 'Gu' means matters." The "Jiu Jia Yi" explains that a son is beneficial in carrying on his father's affairs, preparing utensils and using them to their full capacity, thus bringing order to the world. Preparing objects and using them to benefit the world, there is no one greater than the sage; the son practices the way of the sage, carries out his father's affairs, and thus can govern the world without effort. The "Xugua" also says, "Only after there are matters can there be growth, so it is followed by the "Lin" hexagram; 'Lin' means great." Xun Shuang explains that yang is called great, referring to the two yang lines moving upward in the "Lin" hexagram, hence called "great." Song Zhong explains that when an undertaking is established and achievements are completed, one can then expand and achieve greatness. The "Xugua" also says, "When things have grown large, they can be observed, so it is followed by the "Guan" hexagram." Yu Fan explains that the "Lin" hexagram reverses to form the "Guan" hexagram, with two yang lines above, hence "observable." Cui Jin explains that it refers to a person of great virtue who can display his government and teachings to the people.

可觀而後有所合，故受之以噬嗑。嗑者，合也。虞翻曰：頤中有物食，故曰“合也”。韓康伯曰：可觀，則異方合會也。物不可以苟合而已，故受之以賁。賁者，飾也。虞翻曰：分剛上文柔，故“飾”。韓康伯曰：物相合，則須飾以修外也。致飾而後亨則盡矣，故受之以剝。剝者，剝也。荀爽曰：極飾反素，文章敗，故為“剝”也。物不可以終盡，剝窮上反下，虞翻曰：陽四月，窮上，消姤至坤者也。故受之以復。崔覲曰：夫易窮則有變，物極則反於初。故剝之為道，不可終盡，而使之於復也。

The "Xugua" says: "After something is observable, there will be a union, hence the following of the "Shike" hexagram; 'Shike' means union." Yu Fan explains that when there is something edible in the mouth, it is called 'union'; Han Kangbo explains that when something is observable, people from all directions will come together. The "Xugua" then says, "Things cannot merely be a casual union, hence the following of the "Ben" hexagram; 'Ben' means ornamentation." Yu Fan explains that the "Ben" hexagram has a strong line ascending to ornament a weak line, hence it is called 'ornamentation.' Han Kangbo explains that after things have united, they need to be ornamented to improve their appearance. The "Xugua" further says, "When ornamentation reaches its peak, it becomes unobstructed, but then it is exhausted, hence the following of the "Bo" hexagram; 'Bo' means falling away." Sun Shuang explains that when ornamentation reaches its peak, it returns to its original simplicity, and the ornamentation decays, hence it is called 'falling away.' The "Xugua" then says, "Things cannot always be exhausted; when falling away reaches the upper position, it returns to the lower position." Yu Fan explains that the yang line reaches its peak at the fourth month in the upper position, declining from the "Gou" hexagram until the "Kun" hexagram. The "Xugua" then says, "Hence the following of the "Fu" hexagram." Cui Jin explains that when the way of the Book of Changes reaches its extreme, there is transformation; when things reach their peak, they return to their beginning, hence the way of falling away cannot continue endlessly, but must return to the "Fu" hexagram.

復則不妄矣，故受之以無妄。崔覲曰：物復其本，則為誠實，故言“復則無妄”矣。有無妄物，然後可畜，故受之大畜。荀爽曰：物不妄者，畜之大也。畜積不敗，故“大畜”也。物畜然後可養，故受之以頤。頤者，養也。虞翻曰：天地養萬物，聖人養賢，以及萬民。崔覲曰：大畜剛健，輝光日新，則可觀其所養，故言“物畜然後可養”也。

The "Xugua" says: "Returning to its origin eliminates falsehood, so it is followed by the "Wuwang" hexagram." Cui Jin explains that when things return to their origin, they become sincere, hence "Fu zhe Wuwang." The "Xugua" then says, "After there is something genuine, it can then be accumulated, so it is followed by the "Daxu" hexagram." Xun Shuang explains that when things are genuine, accumulation becomes great; accumulating without destruction, hence it is called "Daxu." The "Xugua" further says, "After accumulation, things can be nurtured, so it is followed by the "Yi" hexagram; 'Yi' means nurturing." Yu Fan explains that heaven and earth nurture all things, and the sage nurtures virtuous talents and the people; Cui Jin explains that "Daxu" is strong and sincere, with daily renewal, so one can observe what it nurtures, hence "wu xu zhen er ke yang."

不養則不可動，故受之以大過。虞翻曰：人頤不動則死，故“受之以大過”。大過否卦，棺槨之象也。物不可以終過，故受之以坎。坎者，陷也。韓康伯曰：過而不已，則陷沒也。陷必有所麗，故受之以離。離者，麗也。韓康伯曰：物極則變，極陷則反所麗。

The "Xugua" says: "Without nurturing and supporting, there can be no movement, so it is followed by the hexagram of Da Guo." Yu Fan explains that if a person's mouth and throat do not move, they will starve to death, hence "it is followed by Da Guo." The hexagram of Da Guo comes from the hexagram of Pinyin, symbolizing a coffin and outer covering. The "Xugua" then says, "Things cannot go beyond their limits continuously, so it is followed by the hexagram of Kan." Kan represents a pitfall. Han Kangbo explains that if one goes beyond limits without stopping, they will fall into a pit. The "Xugua" further says, "When falling into a pit, there must be something to rely on, so it is followed by the hexagram of Li." Li represents reliance and attachment. Han Kangbo explains that when things reach their extreme, they change; when falling to the extreme, they turn to rely on something.

有天地，虞翻曰：謂天地否也。然後有萬物。謂否反成泰，天地壹壺，萬物化醇，故“有萬物”也。有萬物，然後有男女。謂泰已有否，否三之上，反正成咸。艮為男，兌為女，故有男女。有男女，然後有夫婦。咸反成恆，震為夫，巽為婦，故“有夫婦”也。有夫婦，然後有父子。謂咸上覆乾成遁，乾為父，艮為子，故“有父子”。有父子，然後有君臣。謂遁三復坤成否，乾為君，坤為臣，故“有君臣”也。有君臣，然後有上下。否乾君尊上，坤臣卑下。天尊地卑，故“有上下”也。有上下，然後禮義有所錯。錯，置也。謂天、君、父、夫象尊，錯上。地、婦、臣、子禮卑，錯下。坤地道、妻道、臣道，故“禮義有所錯”者也。此上虞義。

The lower part of the "Xu Gua" says, "There are heaven and earth." Yu Fan explains that here heaven and earth refer to the "Po" hexagram. It says, "Then there are myriad things." Yu Fan says this refers to the "Po" hexagram turning into the "Tai" hexagram through reversal. The energies of heaven and earth intermingle and interact, thus giving rise to the generation and flourishing of myriad things, so "there are myriad things." It says, "There are myriad things, then there are men and women." Yu Fan says that the "Tai" hexagram already contains the image of "Po." The third line of the "Po" hexagram moves upward to the top position, each returning to its proper place to form the "Xian" hexagram. The "Gen" trigram represents male and the "Dui" trigram represents female, so "there are men and women." It says, "There are men and women, then there are husband and wife." Yu Fan says that the "Xian" hexagram turns into the "Heng" hexagram through reversal. The "Zhen" trigram represents husband and the "Xun" trigram represents wife, so "there are husband and wife." It says, "There are husband and wife, then there are father and son." Yu Fan says that the top line of the "Xian" hexagram returns to the "Qian" trigram to form the "Dun" hexagram. The "Qian" trigram represents father and the "Gen" trigram represents son, so "there are father and son." It says, "There are father and son, then there are sovereign and subject." Yu Fan says that the third line of the "Dun" hexagram returns to the "Kun" trigram to form the "Po" hexagram. The "Qian" trigram represents sovereign and the "Kun" trigram represents subject, so "there are sovereign and subject." It says, "There are sovereign and subject, then there are superior and inferior." Yu Fan says that in the "Po" hexagram, the "Qian" trigram, representing sovereign, is exalted above and the "Kun" trigram, representing subject, is humble below. Heaven is exalted and earth is humble, so "there are superior and inferior." It says, "There are superior and inferior, then rites and morality have their place." Yu Fan says that "错" means to place or arrange. The images of heaven, sovereign, father, and husband are exalted, and they are placed above; the images of earth, wife, subject, and son are humble, and they are placed below. The "Kun" trigram represents the way of earth, the way of wife, and the way of subject, so it is said that "rites and morality have their place." All of the above are Yu Fan's explanations.

干寶曰：錯，施也。此詳言人道、三綱、六紀有自來也。人有男女陰陽之性，則自然有夫婦配合之道。有夫婦配合之道，則自然有剛柔尊卑之義。陰陽化生，血體相傳，則自然有父子之親。以父立君，以子資臣，則必有君臣之位。有君臣之位，故有上下之序。有上下之序，則必禮以定其體，義以制其宜，明先王制作，蓋取之於情者也。上經始於乾坤，有生之本也。下經始於咸恆，人道之首也。易之興也。當殷之末世，有妲已之禍；當周之盛德，有三母之功，以言天不地不生，夫不婦不成，相須之至，王教之端。故《詩》以《關雎》為國風之始，而《易》於咸恆備論，禮義所由生也。

Ganbao offers another interpretation of the phrase "礼义有所错" (the proper application of rites and morality is in error): "错" means to carry out. This passage elaborates on the origin of the three main principles and six regulations in human relations. Humans have the nature of male and female, yin and yang, so naturally there is the way of husband and wife; once there is the way of husband and wife, there naturally arises the principles of firmness and flexibility, respect and hierarchy; yin and yang generate and nurture, and bloodlines and bodies are passed down generation after generation, so naturally there is the affection between father and son; from the position of the father, the position of the ruler is established, and from the position of the son, the position of the subject is derived, so there must be the names of ruler and subject; once there is the name of ruler and subject, there is the order of above and below; once there is the order of above and below, it is necessary to use rites to establish the proper relations and to use morality to determine what is appropriate. Thus, the rites and music established by the ancient kings were all derived from human feelings. The Upper Classic begins with Qian and Kun, which are the fundamental principles of the generation of all things; the Lower Classic begins with the hexagrams Xian and Heng, which are the beginning of human relationships. The emergence of the Book of Changes coincided with the end of the Shang dynasty, when there was the disaster caused by Daji; it also coincided with the flourishing virtue of the Zhou dynasty, when there were the contributions of three virtuous mothers, Tai Jiang, Tai Ren, and Tai Si. This shows that heaven cannot produce without earth, and a husband cannot be complete without a wife; they depend on each other to the extreme, which is the beginning of the royal teachings. Therefore, the Book of Poetry begins with Guanshui as the first poem of the National Songs, and the Book of Changes elaborately discusses the hexagrams Xian and Heng, from which rites and morality arise.

夫婦之道，不可以不久也，故受之以恆。恆者，久也。鄭玄曰：言夫婦當有終身之義，夫婦之道，謂咸恆也。物不可以終久於其所，故受之以遁。遁者，退也。韓康伯曰：夫婦之道，以恆為貴。而物之所居，不可以不恆，宜與時升降，有時而遁者也。物不可以終遁，故受之以大壯。韓康伯曰：遁，君子以遠小人。遁而後通，何可終邪？陽盛陰消，君子道勝也。物不可以終壯，故受之以晉。晉者，進也。崔覲曰：不可終壯於陽盛，自取觸藩，宜柔進而上行，受茲錫馬。進必有所傷，故受之以明夷。夷者，傷也。《九家易》曰：日在坤下，其明傷也，言晉極當降復入於地，故曰“明夷”也。

The "Xugua" says: "The way of husband and wife cannot be without enduring, so it is followed by the hexagram of "Heng" (Permanence); Heng means enduring." Zheng Xuan explains that this refers to the meaning of husband and wife being devoted to each other for life. The way of husband and wife is represented by the hexagrams "Xian" (Attraction) and "Heng" (Permanence). The "Xugua" then says, "Things cannot remain in one place forever, so it is followed by the hexagram of "Dun" (Retreat); Dun means retreat." Han Kangbo explains that the way of husband and wife values enduring, but the position of things cannot remain fixed. They should follow the changes of circumstances, so sometimes retreat is necessary. The "Xugua" further says, "Things cannot always retreat, so it is followed by the hexagram of "Dazhuang" (Great Strength)." Han Kangbo explains that "Dun" is the retreat of a gentleman from small people. After retreat comes success, so how could one always retreat? When yang is strong and yin declines, this is the way of the gentleman's victory. The "Xugua" further says, "Things cannot always be strong, so it is followed by the hexagram of "Jin" (Progress); Jin means progress." Cui Jin explains that one cannot always be strong in yang, otherwise one would fall into the困境 of a ram butting against a fence. One should be gentle and advance upward, thus receiving the reward of "Kanghou was given many horses and numerous offspring" in the hexagram of "Jin." The "Xugua" further says, "Progress will certainly result in some injury, so it is followed by the hexagram of "Mingyi" (Brightening of the Sun); Yi means injury." The "Jiu Jia Yi" explains that the sun is below the earth, its brightness is injured; this refers to the hexagram "Jin" reaching its peak and then descending back into the earth, hence called "Mingyi."

傷於外者必反於家，故受之以家人。虞翻曰：晉時在外，家人在內，故反家人。韓康伯曰：傷於外者，必反諸內矣。家道窮必乖，故受之以睽。睽者，乖也。韓康伯曰：室家至親，過在失節。故家人之義，唯嚴與敬，樂勝則流，禮勝則離。家人尚嚴，其弊必乖者也。乖必有難，故受之以蹇。蹇者，難也。崔覲曰：二女同居，其志乖而難生，故曰“乖必有難”也。物不可以終難，故受之以解。解者，緩也。崔覲曰：蹇終則來碩吉，利見大人，故言“不可終難，故受之以解”者也。緩必有所失，故受之以損。崔覲曰：宥罪緩死，失之則僥倖，有損於政刑，故言“緩必有所失，受之以損”。

The "Xu Gua" says: "Those who are injured outside will certainly return home, so it is followed by the "Family" hexagram." Yu Fan explains that during the "Jin" hexagram, one is outside, and during the "Family" hexagram, one is inside, so it moves from "Jin" back to "Family." Han Kangbo explains that those who are injured outside will certainly return to the inner family. The "Xu Gua" then says, "When the family's way is in distress, there will be separation, so it is followed by the "Kui" hexagram; 'Kui' means separation." Han Kangbo explains that within the family, there is the closest intimacy, and mistakes often arise from losing proper restraint, so the meaning of governing the family lies in strictness and respect. Excess in joy leads to indulgence, and excess in etiquette leads to distance, so governing the family emphasizes strictness, and its drawback is inevitably separation. The "Xu Gua" also says, "Separation inevitably brings hardship, so it is followed by the "Jian" hexagram; 'Jian' means hardship." Cui Jin explains that in the "Kui" hexagram, two women living together have discordant hearts, and hardship arises from this, hence saying "separation inevitably brings hardship." The "Xu Gua" also says, "Things cannot remain in hardship forever, so it is followed by the "Jie" hexagram; 'Jie' means relief." Cui Jin explains that the "Jian" hexagram ends at the sixth line, "Going through hardship, returning with great gain, auspicious, beneficial to see a great man," hence saying "since hardship cannot last forever, it is followed by relief." The "Xu Gua" also says, "Relief inevitably leads to loss, so it is followed by the "Sun" hexagram." Cui Jin explains that leniency towards criminals and delay in execution, when improper, leads people to take chances, thereby damaging the authority of laws and decrees, hence saying "relief inevitably leads to loss, so it is followed by loss."

損而不已必益，故受之以益。崔覲曰：損終則弗損，益之，故言“損而不已必益”。益而不已必決，故受之以夬。夬者決也。韓康伯曰：益而不已則盈，故必“決也”。決必有遇，故受之以姤。姤者，遇也。韓康伯曰：以正決邪，必有喜遇。物相遇而後聚，故受之以萃。萃者，聚也。崔覲曰：天地相遇，品物咸章，故言“物相遇而後聚”也。聚而上者謂之升，故受之以升。崔覲曰：用大牲而致孝享，故順天命而升為王矣，故言“聚而上者謂之升”。

The "Xugua" says: "If reduction continues without stopping, it must lead to increase, hence the following hexagram is "Yi" (Benefit)." Cui Jin explains that the hexagram "Sun" (Reduction) ends with the top line "Not reducing nor benefiting," thus saying "reduction without stopping must lead to increase." The "Xugua" then says, "If increase continues without stopping, it must lead to overflow, hence the following hexagram is "Guai" (Decision)." Han Kangbo explains that if increase is not stopped, it will become full, thus inevitably leading to overflow. The "Xugua" further says, "If decision is made, there must be an encounter, hence the following hexagram is "Gou" (Meeting)." Han Kangbo explains that by properly deciding against evil, there must be a pleasant encounter. The "Xugua" further says, "When things meet, they then gather, hence the following hexagram is "Cui" (Gathering)." Cui Jin explains that the "Tuan" of "Gou" says, "Heaven and Earth meet, and all things become distinct," thus saying "things meet and then gather." The "Xugua" further says, "When gathering rises upward, it is called ascending, hence the following hexagram is "Sheng" (Ascending)." Cui Jin explains that by offering great sacrifices to express filial piety and reverence, one ascends in accordance with the mandate of Heaven to become king, thus saying "gathering and rising upward is called ascending."

升而不已必困，故受之以困。崔覲曰：冥升在上，以消不富，則窮，故言“升而不已必困”也。困乎上者必反下，故受之以井。崔覲曰：困及于臲卼，則反下以求安，故言“困乎上必反下”。井道不可不革，故受之以革。韓康伯曰：井久則濁穢，宜革易其故。革物者莫若鼎，故受之以鼎。韓康伯曰：革，去故。鼎，取新。既以去故，則宜制器立法以治新也。鼎，所以和齊生物成新之器也，故取象焉。主器者莫若長子，故受之以震。震者，動也。崔覲曰：鼎所烹飪，享於上帝。主此器者，莫若冢嫡，以為其祭主也，故言“主器者莫若長子”。

The "Xugua" says: "When ascending without ceasing, one must eventually be in困境, so it is followed by the "Kun" hexagram." Cui Jin explains that the sixth line at the top of the "Sheng" hexagram, "Ming Sheng," is at the highest position, thus diminishing its wealth, leading to exhaustion, hence saying "ascending without stopping will inevitably lead to困境." The "Xugua" then says, "Those who are in困境 at the top must return to the lower position, so it is followed by the "Jing" hexagram." Cui Jin explains that when one reaches the state of "Nie Wu" (unstable) in the sixth line of the "Kun" hexagram, they must return to the lower position to seek security, hence saying "those in困境 at the top must return to the lower." The "Xugua" further says, "The principle of the well is that it cannot remain unchanged, so it is followed by the "Ge" hexagram." Han Kangbo explains that well water becomes turbid over time, so it must remove the old and outdated. The "Xugua" also says, "There is no better way to transform things than with the ding (cauldron), so it is followed by the "Ding" hexagram." Han Kangbo explains that "Ge" is about removing the old, while "Ding" is about adopting the new; after removing the old, one should create tools and establish laws to manage the new situation. The ding is a vessel that harmonizes five flavors and produces new things, hence it is taken as a symbol. The "Xugua" further says, "There is no one more suitable than the eldest son to be in charge of the ancestral temple vessels, so it is followed by the "Zhen" hexagram; Zhen means movement." Cui Jin explains that the food cooked in the ding is used for sacrifices to the heavenly gods; there is no one more suitable than the legitimate eldest son to be in charge of this vessel, and he serves as the sacrificial leader, hence saying "there is no one more suitable than the eldest son to be in charge of the vessels."

物不可以終動，止之，故受之以艮。艮者，止也。崔覲曰：震極則征凶，婚媾有言，正須止之，故言“物不可以終動”，故“止之”也。物不可以終止，故受之以漸。漸者，進也。虞翻曰：否三進之四，巽為進也。進必有所歸，故受之以歸妹。虞翻曰：震嫁兌，兌為妹。嫁，歸也。得其所歸者必大，故受之以豐。豐者，大也。崔覲曰：歸妹者，侄、娣、媵國三人，九女為大援，故言“得其所歸者必大”也。窮大者必失其居，故受之以旅。崔覲曰：諺云：作者不居，況窮不甚，而能處乎？故乎獲罪去邦，羈旅於外也。

The "Xu Gua" says: "Things cannot remain in constant turmoil; they must be stopped, hence the "Gen" hexagram is used next; Gen means to stop." Cui Jin explains that when "Zhen" reaches its extreme, there is a warning of "traveling brings danger" and "marriage and union have words," so it is necessary to stop it, hence "things cannot remain in constant motion" and "they must be stopped." The "Xu Gua" then says: "Things cannot remain in constant stillness; hence the "Jian" hexagram is used next; Jian means progress." Yu Fan explains that the third line of "Po" hexagram moves to the fourth position to form "Jian," and "Xun" represents progress. The "Xu Gua" further says: "Progress must have a destination, hence the "Gui Mei" hexagram is used next." Yu Fan explains that "Zhen" marries "Dui," and "Dui" represents the younger sister; "marriage" means "returning." The "Xu Gua" further says: "Those who have reached their destination will surely grow strong, hence the "Feng" hexagram is used next; Feng means great." Cui Jin explains that "Gui Mei" includes a niece, a younger sister, and a maid servant, marrying three countries with nine women, providing great support, hence "those who have reached their destination will surely grow strong." The "Xu Gua" further says: "When strength reaches its extreme, it will surely lose its dwelling, hence the "Lv" hexagram is used next." Cui Jin explains that a proverb says, "The person who builds a house often cannot live in it," and何况 those who reach the extreme and do not know restraint, how can they remain in peace? Hence they commit a crime and are exiled from their country, living as wanderers.

旅而無所容，故受之以巽。巽者，入也。韓康伯曰：旅而無所容，以巽則得所入也。入而後說之，故受之以兌。兌者，說也。虞翻曰：兌為講習，故學而進習之，不亦說乎。說而後散之，故受之以渙。渙者，離也。虞翻曰：風以散物，故“離”也。物不可以終離，故受之以節。韓康伯曰：夫事有其節，則物之所同守，而不散越也。節而信之，故受之以中孚。韓康伯曰：孚，信也。既已有節，宜信以守之矣。

The "Xugua" says: "When one is a traveler without a place to stay, it is therefore followed by the "Xun" hexagram; Xun means to enter." Han Kangbo explains that when one is a traveler without a place to stay, using the principle of yielding and compliance can lead to finding a place to stay. The "Xugua" then says, "After entering, there is joy, so it is followed by the "Dui" hexagram; Dui means joy." Yu Fan explains that Dui represents discussion and study, hence the "Analects" says, "Learning and reviewing it from time to time, is not joyous?" The "Xugua" further says, "After joy, there is dispersion, so it is followed by the "Huan" hexagram; Huan means dispersion." Yu Fan explains that wind can scatter all things, hence it is called "Li." The "Xugua" also says, "Things cannot always be dispersed, so it is followed by the "Jie" hexagram." Han Kangbo explains that when there is a measure, it becomes the standard for all things, preventing them from scattering. The "Xugua" further says, "When there is a measure, one must hold it with sincerity, so it is followed by the "Zhongfu" hexagram." Han Kangbo explains that "fu" means sincerity; once there is a measure, one should hold it with sincerity.

有其信者必行之。故受之以小過。韓康伯曰：守其信者，則失貞而不諒之道，而以信為過也。故曰“小過”。有過物者必濟，故受之以既濟。韓康伯曰：行過乎恭，禮過乎儉，可以矯世勵俗，有所濟也。物不可窮也，故受之以未濟終焉。韓康伯曰：有為而能濟者，以已窮物。物窮則乖，功極則亂，其可濟乎？故“受之以未濟”。

The "Xugua" says: "A person of sincerity and trust will certainly put it into practice, so it is followed by the hexagram of Xiao Guo." Han Kangbo explains: One who clings rigidly to sincerity will lose the proper balance of "zheng er bu liang," which means being steadfast without being overly narrow-minded. To take sincerity to an extreme is called "Xiao Guo" (minor excess). The "Xugua" then says: "Those who act beyond the ordinary will certainly achieve success, so it is followed by the hexagram of Ji Ji." Han Kangbo explains: Actions that are overly respectful and expenditures that are excessively frugal can correct the customs and inspire the people, thus achieving success. Finally, the "Xugua" says: "Things cannot be exhausted, so it is concluded with the hexagram of Wei Ji." Han Kangbo explains: Those who accomplish things achieve success by exhausting external things. When things are exhausted, they will deviate; when achievements reach their peak, disorder will arise. How then can success be achieved? Therefore, it is followed by "Wei Ji."

韓康伯曰：雜卦者，雜糅眾卦，錯綜其義，或以同相類，或以異相明矣。乾剛坤柔，虞翻曰：乾剛金堅，故“剛”。坤陰和順，故“柔”也。比樂師憂。虞翻曰：比五得位，建萬國，故“樂”。師三失位，輿尸，故“憂”。臨觀之意，或與或求。荀爽曰：臨者，教思無窮，故為“與”。觀者，觀民設教，故為“求”也。屯見而不失其居，蒙雜而著。虞翻曰：陰出初震，故“見”。盤桓利居貞，故“不失其居”。蒙二陽在陰位，故“雜”。初雜為交，故“著”。

Han Kangbo provided a general explanation of the "Zazha" (Miscellaneous Hexagrams): The term "Zazha" refers to the combination of various hexagrams, interweaving their meanings. Sometimes similar ones are compared, and sometimes opposite ones are contrasted. The "Zazha" states "Qian is strong and Kun is gentle." Yu Fan explained that Qian is like metal's firmness, hence "strong"; Kun is yin and harmonious, hence "gentle." The "Zazha" says "Bi is joy and Shi is sorrow." Yu Fan explained that the hexagram Bi has the fifth line in the correct position, capable of establishing myriad states, hence "joy"; the hexagram Shi has the third line in an incorrect position, leading to the calamity of "carriage corpses," hence "sorrow." The "Zazha" says "Lin and Guan express the idea of giving or seeking." Xu Shuang explained that the hexagram Lin's Great Image says "teaching thoughts are endless," hence "giving"; the hexagram Guan observes people's conditions to establish education, hence "seeking." The "Zazha" says "Zun appears but does not lose its dwelling, Meng is mixed but clear." Yu Fan explained that the hexagram Zun has the first line of Zhen (Thunder) emerging from the yin in the middle, hence "appears"; the first line of Zun says "hesitating, advantageous to dwell and be firm," hence "does not lose its dwelling." The hexagram Meng has two yang lines in yin positions, hence "mixed"; the first line is mixed and intersects, hence "clear."

震，起也。艮，止也。震陽動行，故“起”。艮陽終止，故“止”。損益，衰盛之始也。損，泰初益上，衰之始。益，否上益初，盛之始。大畜，時也。無妄，災也。大畜五之復二成臨，時舍坤二，故“時”也。無妄上之遁初，子弒父故“災”者也。萃聚，而升不來也。坤眾在內，故“聚”。升五不來之二，故不來之內曰來也。謙輕，而豫怡也。謙位三，賤，故“輕”。豫薦樂祖考，故“怡”。怡或言怠也。噬嗑，食也。賁，無色也。頤中有物，故“食”。賁，離日在下，五動，巽白，故“無色”也。

The "Zagua" says, "Zhen (Thunder) signifies movement; Gen (Mountain) signifies stillness." Yu Fan explains: Zhen is characterized by the movement and progression of yang, hence it is called "movement"; Gen is characterized by the termination of yang without further advancement, hence it is called "stillness." The "Zagua" says, "Xin (Loss) and Yi (Gain) signify the beginning of decline and prosperity." Yu Fan explains: Xin is the initial line of Tai (Peace) moving up to the upper line, which marks the beginning of decline; Yi is the upper line of Pinyin (Obstruction) moving down to the initial line, which marks the beginning of prosperity. The "Zagua" says, "Da Xu (Great Accumulation) signifies timing; Wu Wang (Unwarranted Expectation) signifies calamity." Yu Fan explains: Da Xu is formed by the intersection of the fifth line of Da Xu with the second line of Fu (Return), resulting in Lin (Approach), and the timing is determined by the cessation at the second line of Kuan (Earth), hence it is called "timing"; Wu Wang is formed by the upper line of Duan (Retreat) moving to the initial position, which resembles the image of a son killing his father, hence it is called "calamity." The "Zagua" says, "Cui (Gathering) and Sheng (Rising) signify gathering but rising does not come." Yu Fan explains: The presence of Kuan (Earth) within signifies "gathering"; the fifth line of Sheng does not descend to the second position, hence it is said "does not come," and coming from outside to inside is called "coming." The "Zagua" says, "Qian (Humility) signifies lightness, and Yu (Joy) signifies ease." Yu Fan explains: The main line of Qian is at the third position, which is a low position, hence it is called "lightness"; the "Great Image" of Yu mentions offering joy to ancestors, hence it is called "ease," and "ease" can also be interpreted as "laziness." The "Zagua" says, "Shi He (Crushing the Bones) signifies eating; Ben (Beauty) signifies colorlessness." Yu Fan explains: Having something in the mouth signifies "eating"; in Ben, the sun is at the lower position, and the fifth line moves with Xun (Wind) becoming white, hence it is called "colorless."

兌見，而巽伏也。兌陽息二，故“見”。則見龍在田，巽乾初入陰，故“伏”也。隨，無故也。蠱，則飾也。否上之初，君子弗用，故“無故也”。蠱，泰初上飾坤，故“則飾也”。剝，爛也。復，反也。剝生於姤，陽得陰熟，故爛。復剛反初。晉，晝也。明夷，誅也。誅，傷也。離日在上，故“晝也”。明入地中故“誅也”也。此上並虞義。干寶曰：日上中，君道明也。明君在上，罪惡必刑也。

The "Zage" says, "Dui appears, and Xun is hidden." Yu Fan explains: Dui is the emergence of yang energy at the second line, hence "appears," just as in the "Qian" hexagram's Nine in the Second, "a dragon appears in the field." Xun is the initial line of Qian entering yin, hence "hidden." The "Zage" says, "Su follows without cause; Gu is ornamentation." Yu Fan says: "Su" is the top line of the "Pu" hexagram moving to the first position, and the gentleman is not used by the world, hence "without cause." "Gu" is the initial line of the "Tai" hexagram moving upward to adorn the Kun body, hence "ornamentation." The "Zage" says, "Bo is decay; Fu is return." Yu Fan says: "Bo" arises from the "Gu" hexagram, with yang being consumed by yin until it becomes rotten, hence "decay." "Fu" is the strong line returning to the first position. The "Zage" says, "Jin is day; Mingyi is punishment." Yu Fan says: "Punishment" means injury; the sun is above, hence "day"; light entering the earth, hence "punishment." All these are Yu Fan's explanations. Ganbao, however, explains: the sun rising to the middle heaven represents the flourishing of the sovereign's way; a virtuous sovereign above ensures that wrongdoing is punished.

井通，而困相遇也。虞翻曰：泰初之五為井，故“通”也。困三遇四，故“相遇也”。咸，速也。恆，久也。相感者，不和而至，故“速也”。日月久照，四時久成，故“久也”。渙，離也。節，止也。渙散故“離”。節制度數故“止”。解，緩也。蹇，難也。雷動出物，故“緩”。蹇險在前，故“難”。睽，外也。家人，內也。離女在上，故“外也”。家人女正位乎內，故“內”者也。否泰，反其類也。否反成泰，泰反成否，故“反其類”。終日乾乾，反覆之道。

The "Zagua" says, "Well is unobstructed, and困 meets." Yu Fan explains: The "Tai" hexagram's first line moves up to the fifth position to form the "Well" hexagram, hence it is "unobstructed"; the "Kun" hexagram's third line meets the fourth line, hence it is "meeting." The "Zagua" says, "Xian is quick; Heng is enduring." Yu Fan says: Mutualsympathetic response occurs without needing adjustment, hence it is "quick"; the sun and moon shine for a long time, and the four seasons last long, hence it is "enduring." The "Zagua" says, "Huan is separation; Jie is restraint." Yu Fan says: Dispersal is "separation," and Jie has regulations and limits, hence it is "restraint." The "Zagua" says, "Jie is slow; Jian is difficulty." Yu Fan says: Thunder moves and all things are born, hence it is "slow"; obstacles are ahead, hence it is "difficulty." The "Zagua" says, "Kui is external; Jiaoren is internal." Yu Fan says: The "Kui" hexagram has the female trigram above, hence it is "external"; the "Jiaoren" hexagram has the woman in the correct position internally, hence it is "internal." The "Zagua" says, "Po and Tai are opposites." Yu Fan says: The "Po" hexagram reverses to become the "Tai" hexagram, and the "Tai" hexagram reverses to become the "Po" hexagram, hence it is "opposites"; the "Qian" hexagram's nine in the third line "dwells day and night," which is the way of going back and forth.

大壯，則止。遁，則退也。大壯止陽，陽故“止”。遁陰消陽，陽故“退”。巽為退者也。大有，眾也。同人，親也。五陽並應，故“眾也”。夫婦同心，故“親也”。革，去故也。鼎，取新也。革更，故“去”。鼎亨飪，故“取新也”。小過，過也。中孚，信也。五以陰過陽，故“過”。信及遁魚，故“信也”。豐，多故。親寡，旅也。豐大，故“多”。旅無容，故“親寡”。六十四象，皆先言卦及道其指。至旅體離四，焚棄之行，又在旅家，故獨先言親寡，而後言旅。此上虞義。

The "Zage" says, "Da Zhuang means to stop; Dun means to retreat." Yu Fan explains: "Da Zhuang represents yang being strong and knowing when to stop, so yang is 'stop.' Dun represents yin consuming yang, so yang is 'retreat.' Xun has the image of retreat and concealment." The "Zage" says, "Da You means multitude; Tong Ren means intimacy." Yu Fan says: "Da You represents many yang lines coming together in response, so it is 'multitude.' Tong Ren is like a husband and wife with united hearts, so it is 'intimacy.'" The "Zage" says, "Ge means to discard the old; Ding means to take the new." Yu Fan explains: "Ge represents change, so it is 'discarding the old.' Ding represents cooking, so it is 'taking the new.'" The "Zage" says, "Xiao Guo means excess; Zhong Fu means trust." Yu Fan says: "Xiao Guo refers to the fifth line overcoming yang with yin, so it is 'excess.' Zhong Fu represents trust reaching even hidden fish, so it is 'trust.'" The "Zage" says, "Feng means many troubles; Qin Guo means a traveler." Yu Fan explains: "Feng represents grandeur, so it is 'many.' Ling represents being without a place to stay, so it is 'few close relatives.'" The images of the sixty-four hexagrams all first mention the hexagram name and then explain its meaning; only Ling is an exception because it is associated with Li and has the nine in the fourth line with the action of 'burning its dwelling,' which indicates being cast out, and it is in a situation of being a traveler, so it specially mentions 'few close relatives' first and then 'traveler.' All of these are Yu Fan's explanations.

離上，而坎下也。韓康伯曰：火炎上，水潤下也。小畜，寡也。履，不處也。虞翻曰：乾四之坤初成震，一陽在下，故“寡也”。乾三之坤上成剝，剝窮上失位，故“不處”。需，不進也。訟，不親也。險在前也，故“不進”。天水違行，故“不親也”。大過，顛也。顛，殞也。頂載澤中，故“顛也”。姤，遇也，柔遇剛也。坤遇乾也。漸，女歸待男行也。兌為女，艮為男，反成歸妹，巽成兌，故“女歸待”。艮成震，乃行，故“待男行也”。頤，養正也。謂養三五，五之正為功，三出坎為聖，故曰“頤養正”。與蒙以養正聖功同義也。

The "Zagua" says, "Li on top, and Kan below." Han Kangbo explains: fire has an upward nature, and water has a downward nature. The "Zagua" says, "Xiu, is few; Lu, is not staying." Yu Fan explains: "Xiu" is formed by exchanging the fourth line of Qian and the first line of Kun, resulting in Zhen. One yang is below, so it is called "few." "Lu" is formed by exchanging the third line of Qian and the top line of Kun, resulting in "Bo." "Bo" reaches its limit at the top and loses its position, so it is called "not staying." The "Zagua" says, "Xu, is not advancing; Song, is not close." Yu Fan says: "Xu" has danger in front, so it is called "not advancing." "Song" is heaven and water moving in opposite directions, so it is called "not close." The "Zagua" says, "Da Guo, is overturning." Yu Fan says: "Overturning" means falling down. The beam is placed on top of a marsh, so it is called "overturning." The "Zagua" says, "Gou, is meeting, a soft meeting with a strong." Yu Fan says: this is the meeting of Kun yin and Qian yang. The "Zagua" says, "Jian, is a woman returning, waiting for a man to act." Yu Fan says:兑 represents a woman, and Gen represents a man. "Jian" reverses to become "Gui Mei," where Xun changes into兑, so it is called "a woman returning." Gen changes into Zhen, and then action is taken, so it is called "waiting for a man to act." The "Zagua" says, "Yi, is nurturing correctness." Yu Fan says: this refers to nurturing the third line and the fifth line. The fifth line returns to correctness and achieves success, and the third line emerges to form Kan, which represents a sage. Therefore, it is called "nurturing correctness," which is the same meaning as the "Meng · Tu" saying, "Meng is nurturing correctness, which is the achievement of a sage."

既濟，定也。濟成六爻，得位定也。歸妹，女之終也。歸妹，人之終始。女終於嫁，從一而終，故“女之終也”。未濟，男之窮也。否艮為男位。否五之二，六爻失正，而來下陰。未濟主月晦，乾道消滅，故“男之窮也”。夬，決也，剛決柔也。君子道長，小人道消也。以乾決坤，故剛決柔也。乾為君子，坤為小人。乾息，故君子道長；坤體消滅，故小人道憂。諭武王伐紂。自大過至此八卦，不復兩卦對說。大過死象，兩體姤決，故次以姤而終於夬，言君子之決小人，故君子道長，小人道憂。此上虞義。

The "Zagua" says, "Ji Ji, meaning stability." Yu Fan explains: The hexagram "Ji Ji" has all six lines completed, each in its proper position and thus stable. The "Zagua" says, "Gui Mei, meaning the end of a woman." Yu Fan says: The hexagram "Gui Mei" relates to the beginning and end of human relationships; a woman's ultimate destiny is to marry, and she remains faithful to one man, hence "the end of a woman." The "Zagua" says, "Wei Ji, meaning the exhaustion of a man." Yu Fan says: The hexagram "Pu" has the mountain (Gen) representing the position of a man; in the hexagram "Pu," the fifth line interacts with the second line below, and all six lines lose their proper positions and descend to the yin; the hexagram "Wei Ji" corresponds to the time of the last moon, when the principle of heaven (Qian) disappears, hence "the exhaustion of a man." The "Zagua" concludes by saying, "Gua, meaning to decide; it is the decisive action of the strong against the weak; the way of the gentleman grows, and the way of the petty person declines." Yu Fan says: Using Qian to decide against Kun, this is the decisive action of the strong against the weak; Qian represents the gentleman, and Kun represents the petty person; the energy of Qian increases, so the way of the gentleman grows, while the body of Kun declines, so the way of the petty person suffers hardship. This is a metaphor for King Wu's campaign against Zhou. From "Da Guo" to here, there are eight hexagrams, and they are no longer paired by opposing hexagrams; "Da Guo" has the image of death, and its two components also contain the meanings of "Gu" and "Gua," so it follows "Gu" and ends with "Gua," discussing the gentleman's decisive action against the petty person, thus the way of the gentleman grows and the way of the petty person suffers hardship. All of the above are Yu Fan's explanations.

干寶曰：凡《易》既分為六十四卦，以為上下經，天人之事，各有始終。夫子又為序卦，以明其相承受之義。然則文王、周公所遭遇之運，武王、成王所先後之政，蒼精受命短長之期，備於此矣。而夫子又重為雜卦，以易其次第。雜卦之末，又改其例，不以兩卦反覆相酬者，以示來聖后王，明道非常道，事非常事也。化而裁之存乎變，是以終之以決。言能決斷其中，唯陽德之主也。故曰：易窮則變，通則久。總而觀之，伏羲、黃帝，皆係世象賢，欲使天下世有常君也。而堯、舜禪代，非黃農之化，朱均頑也。湯武逆取，非唐虞之跡，桀、紂之不君也。伊尹廢立，非從順之節，使太甲思愆也。周公攝政，非湯武之典，成王幼年也。凡此皆聖賢所遭遇異時者也。夏政尚忠，忠之弊野，故殷自野以教敬。敬之弊鬼，故周自鬼以教文。文弊薄，故春秋閱諸三代，而損益之，顏回問為邦，子曰：行夏之時，乘殷之輅，服周之冕。弟子問政者數矣，而夫子不與言古代損益，以非其任也。回則備言王者之佐，伊尹之人也。故夫子及之焉。是以聖人之於天下也。同不是，異不非。百世以俟聖人而不惑，一以貫之矣。

Ganbao summarized at the end of the entire text saying: In general, after the Book of Changes has been divided into sixty-four hexagrams and compiled into the Upper and Lower Classics, the heavenly way and human affairs each have their beginning and end. Confucius then wrote the "Sequence of Hexagrams" to explain the meaning of the succession and transmission between hexagrams. In this way, the fortune of Wen Wang and the Duke of Zhou, the political affairs of Wu Wang and Cheng Wang in succession, and the duration of the Zhou dynasty's rule, were all fully embodied in it. Confucius also wrote the "Miscellaneous Hexagrams," changing their order. At the end of the "Miscellaneous Hexagrams," he changed the format again, no longer using pairs of hexagrams to explain each other. This was to show future sages and kings that the Dao is not fixed, and affairs are not fixed. The "Great Treatise" says, "Transform and cut according to the change." Therefore, the hexagram "Gua" is used to conclude, meaning that only the master of Yang Virtue can make decisions and choices. Therefore, it says, "When the Book of Changes reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it endures." In summary: Fuxi and the Yellow Emperor were successive generations, taking virtue as their model, wanting the world to have a constant ruler; Yao and Shun passed on the throne to each other, different from Fuxi and Shen Nong's teachings, because Dan Zhu and Shang Jun were wicked; Shang Tang and Wu Wang took the world by force, different from the methods of the Xia Dynasty's Yao and the Shang Dynasty's Shun, because Jie and Zhou were not proper rulers; Yi Yin deposed Tai Jia, which was not in accordance with the principle of obedience, because it was to make Tai Jia reflect on his mistakes; Zhou Gong took charge of government, different from the usual practices of Shang Tang and Wu Wang, because Cheng Wang was young. All these are the different circumstances that sages and virtuous men encountered. The Xia Dynasty emphasized loyalty, but the excess of loyalty led to wildness, so the Shang Dynasty countered wildness by teaching respect; the excess of respect led to reverence for ghosts, so the Zhou Dynasty countered reverence for ghosts by promoting culture; the excess of culture led to superficiality, so the Spring and Autumn Annals examined the systems of the three dynasties and made adjustments. Yan Hui asked how to govern the country, and Confucius answered, "Follow the time of the Xia Dynasty, use the chariots of the Yin Dynasty, and wear the caps of the Zhou Dynasty." Many disciples asked Confucius about governance, but he did not discuss the gains and losses of different dynasties with them, because that was not something they could bear; Yan Hui could fully understand the way of assisting a king, being a person like Yi Yin, so Confucius told him these things. Therefore, sages regarding the world, what is the same may not be right, and what is different may not be wrong; a hundred generations later waiting for a sage to verify will not cause doubt, because it is always connected by one principle.