The Middle Volume of the Diagrams of the Great Changes: The Hidden Patterns of Figures and Numbers

十一月《復》一陽生，黃鍾氣應；至四月，六陽為《乾》，故闢戶謂之乾。五月《娠》一陰生，蘿賓氣應；至十月，六陰為《坤》，故闔戶謂之坤。

In November, the hexagram of Fu has one yang line emerging, corresponding with the Qi of the Huangzhong pitch pipe; by April, all six lines are yang and form the hexagram of Qian, so the Great Treatise says, "Opening the door is called Qian." In May, the hexagram of Gou has one yin line emerging, corresponding with the Qi of the Rui Bin pitch pipe; by October, all six lines are yin and form the hexagram of Kun, so the Great Treatise says, "Closing the door is called Kun." The original text mistakenly writes "seng" instead of "gou," and "luobin" instead of "ruibin."

《復》十二世，《臨》二十四世，《泰》三十六世，《大壯》四十八世，《夾》六十世，《乾》七十二世，《垢》八十四世，《逐》九十六世，《否》一百八世，《觀》一百二十世，《剝》一百三十二世，《坤》一百四十四世。

This diagram matches the twelve trigrams with the numerical cycles of yuan, hui, yun, and shi: The trigram "Fu" corresponds to twelve shi, "Lin" to twenty-four shi, "Tai" to thirty-six shi, "Da Zhuang" to forty-eight shi, "Gua" to sixty shi, "Qian" to seventy-two shi, "Gou" to eighty-four shi, "Dun" to ninety-six shi, "Pou" to one hundred and eight shi, "Guan" to one hundred and twenty shi, "Bo" to one hundred and thirty-two shi, and "Kun" to one hundred and forty-four shi. Each trigram increases by twelve shi, completing a cycle that equals one yuan. The original characters "jia," "gou," and "zhu" are corrupted forms of "Gua," "Gou," and "Dun," respectively.

《乾》，一變《垢》，二變《逅》，三變《否》，至五變為《剝》而止。物不可以終盡，《剝》窮上反下，故受之以《復》。《坤》，一變《復》，二變《臨》，三變《泰》，至五變為《夫》而止。《夾》必有遇，故受之以《娠》。

The first change of the Qian hexagram becomes Gou, the second becomes Duan, the third becomes Poi, and so on until the fifth change becomes Bo, then it stops. Things cannot proceed to the extreme; when the Bo hexagram reaches the top line, it reaches its limit and returns to the lower part, so the "Xugua" text follows with the Fu hexagram. The first change of the Kun hexagram becomes Fu, the second becomes Lin, the third becomes Tai, and so on until the fifth change becomes Guai, then it stops; Guai means decision, and after decision there must be a meeting, so the "Xugua" text follows with the Gou hexagram. The original text had the characters "gou", "hou", "fu", "jia", and "shen" which are errors for "gou", "duan", "guai", "guai", and "gou" respectively.

一陽來《復》，變《臨》為二陽，變至《泰》為四陽，變至《大壯》為八陽，變至《央》為十四陽，終其變於《歸妹》，成十六陽。一陰始《娠》，變《逐》為二陰，變至《否》為四陰，變至《觀》為八陰，變至《剝》為十四陰，終其變於《隨》，成十六陰。

One yang comes from the hexagram "复" and transforms into "临," accumulating two yangs; then to "泰," accumulating four yangs; then to "大壮," accumulating eight yangs; then to "夬," accumulating fourteen yangs, and continues through "归妹" to complete sixteen yangs. One yin begins with the hexagram "姤," transforming into "遯," accumulating two yins; then to "否," accumulating four yins; then to "观," accumulating eight yins; then to "剥," accumulating fourteen yins, and continues through "随" to complete sixteen yins. This is the method of generating hexagrams layer by layer, with "复" and "姤" as the initial parents. The original characters "央," "娠," and "逐" are errors for "夬," "姤," and "遯," respectively.

一升而合九，歸五為君；十降而合六，歸二為臣，此之謂陽卦順生也。

One ascends continuously and meets with nine, returning to the fifth line position to become the ruler; ten descends continuously and meets with six, returning to the second line position to become the minister. This is called the yang trigram generating in order.

一降而合九，歸五為君；十升而合六，歸二為臣，此之謂陰卦逆生也。

One goes downward and meets with the ninth to form the ruler at the fifth line; ten goes upward and meets with the sixth to form the minister at the second line. This is called the Yin trigram generating in reverse order.

一陰五陽反對變六卦、一陽五陰反對變六卦、二陰四陽反對變十二卦、二陽四陰反對變十二卦、反對不變八卦、三陰三陽反對變二十四卦。

This diagram divides the sixty-four hexagrams into groups based on the number of yin and yang lines. Then it examines how each pair of hexagrams change when viewed as their opposites, meaning the entire hexagram is reversed. A group with one yin line and five yang lines produces six changing hexagrams through opposition. A group with one yang line and five yin lines also produces six changing hexagrams through opposition. A group with two yin lines and four yang lines produces twelve changing hexagrams through opposition. A group with two yang lines and four yin lines also produces twelve changing hexagrams through opposition. There are eight hexagrams that remain the same when reversed, meaning they do not change through opposition. A group with three yin lines and three yang lines produces twenty-four changing hexagrams through opposition. The six groups together make up the sixty-four hexagrams.

乾、坤者，數之一、二也，形之方、圓也，氣之清、濁也，理之動、靜也。故乾具兩儀之意，而分上下，坤包四象之體，而分南、北、東、西。兩儀四象，共數有六，並其乾、坤之本體，則八卦之數周備矣。此乾、坤所以去太極未遠。內貞外悔，兩儀之理也。元亨利貞，四象之道也。二、三、四、五以為經，七、八、九、六以為緯，八卦之方也。

Heavenly Stem Jia and Earthly Branch Zi represent the number one and two respectively. In form, they represent square and circle. In qi, they represent clear and turbid. In principle, they represent motion and stillness. Therefore, Heaven (Qian) contains the meaning of the two principles (two yi) and divides into upper and lower. Earth (Kun) encompasses the form of the four images (four xiang) and divides into the directions of south, north, east, and west. The two principles plus the four images make six numbers, and adding Heaven and Earth themselves, the eight trigrams (bagua) are complete. This is precisely why Heaven and Earth are not far from the Taiji. The inner trigram is called "Zhen" and the outer trigram is called "Hui," which follows the principle of the two yi. The four virtues of Yuan, Heng, Li, and Zhen follow the principle of the four xiang. Using two, three, four, and five as the jing (meridians) and seven, eight, nine, and six as the wei (woven threads) follows the directional arrangement of the eight trigrams.

所以自一而二，自二而四，自四而八，自八而十六，自十六而三十二，自三十二而六十四，六十四而天道備矣，歲功成矣，人事周矣。此《易》故六十四卦，而《乾》、《坤》居首也。學者能由六十四以歸一，由一以悟太極，則伏羲、文王、孔子皆備於我，成變化，行鬼神，亦是道也。

Therefore, from one comes two, from two comes four, from four comes eight, from eight comes sixteen, from sixteen comes thirty-two, from thirty-two comes sixty-four; when reaching sixty-four, the heavenly way is complete, the seasonal changes of a year are fulfilled, and the principles of human affairs are fully covered. This is why the Book of Changes establishes the sixty-four hexagrams, with the hexagrams of Qian (Heaven) and Kun (Earth) placed first. Those who study the Book of Changes, if they can return from the sixty-four hexagrams to one, and from one comprehend the Taiji (Supreme Ultimate), then the learning of Fuxi, King Wen, and Confucius will all be within me; what the Great Treatise says, "Achieving transformation and movement, acting like ghosts and spirits," refers precisely to this principle.

童蒙在五，擊之在上，是外學也。耳目所入，雖足以資吾，適足以賊吾之真性，故不利為寇也。包蒙在二，發之在初，是內學也。心之所造，貴於幾先，一吝也。著於心，便成機械，所以脫栓桔，利者，吾心之栓桔乎？

The "childlike ignorance" of the "Mont" hexagram is in the line six five. Those who come to strike him are in the line nine at the top, representing learning introduced from outside. What is received by the ears and eyes, although sufficient to assist me, may also harm my true nature. Therefore, the line statement of nine at the top says, "It is not advantageous to act as a plunderer." "Encompassing the ignorance" is in nine two, and "awakening the ignorance" is in six at the beginning. This represents learning arising from within. What is cultivated within is valuable when it is still in the initial stage. Once there is hesitation or attachment, it becomes cunning and deceit. Therefore, to remove the fetters—what is truly beneficial for people is not it to remove the fetters on one's own heart?

坎中之陽以為助，乾卦之陽求待上，一陽而為之援，一陰避之而興進，一陰阻之而復退，此所以為《需》之吉凶也。然聖人之意，不責於二陰而責於三陽，不責於三陽而責於坎中之陽，利所在也，故責之重也，遂繫之以酒食之象焉。酒食者，養人之具也，人之所求待也。為酒食之所困，而為害者亦有之也。始貪其利，終罹其害者，小人之常也。必有道以處之，所以貴乎貞吉也。貞者，中正之義。內中正則外固，外固則不陷矣。

In the trigram Kan, the single yang line can serve as support, while the three yang lines in the trigram Qian are seeking upward assistance. There is one yang line that supports it, one yin line that avoids it allowing it to advance, and another yin line that blocks it causing it to retreat — this is how the fortune of the hexagram Xu is determined. However, the intention of the sage is not to blame the two yin lines in the upper trigram but rather the three yang lines in the lower trigram. Nor does it stop at blaming the three yang lines but instead focuses more on the single yang line in Kan, because the benefit lies here, so the blame is heavier. Therefore, it is associated with the image of "wine and food." Wine and food are things that nourish people and are what people look forward to. However, many people are also harmed by them. Initially they desire their benefits, but eventually they suffer their misfortunes, which is the usual state of small people. Therefore, the hexagram Xu values "zheng ji" ("upright good fortune"). "Zhen" means uprightness and correctness: if the inner part is upright and correct, then the outer part will be stable; if the outer part is stable, it will not fall into danger.

乾居亥位，坎起子方，亥子皆北，皆屬於水，始無所爭也。一離於形，則天西傾，水束注；天上蟠，水下潤，於是而《訟》矣。

Qian is located at the亥 position, Kan starts from the子 direction. Both亥 and子 are in the north and belong to water, so originally there was no conflict. But once they take form, heaven inclines westward, while water flows eastward; heaven circulates above, water moistens below, moving in opposite directions, thus giving rise to the hexagram of Strife. The original text '束注' should be '东注'.

《坤》為眾，而《師》亦為眾者，《師》統眾之義也。統眾者，非德也則不可。故以《乾》之九二入於《坤》為《師》，以《乾》德在二也。律因子起，數自中出。黃鍾之律，起為度量衡，差之毫釐，則不可也。北方之坎，黃鍾之本也，故縣言丈人，爻言律。丈與律，法度之出，非有德者乎？

The hexagram Kūn is symbolized by the multitude, and the hexagram Shī is also symbolized by the multitude, because Shī signifies the leadership of a multitude. To lead a multitude, one must possess virtue. Therefore, placing the line nine in the second position from the hexagram Qián into Kūn forms the hexagram Shī, which takes the virtue of Qián at the second line. The system of pitch-pipes begins from the position Zi, and numbers originate from the center. Huangzhong is the starting point of the measures of length, capacity, and weight; even the slightest deviation is not acceptable. The northern Kan is the fundamental of Huangzhong, so the hexagram Shī's zhuang statement mentions "zhǎngrén" and its line statement mentions "lǜ". "Zhǎngrén" and "lǜ" are both sources of legal measures, so is it not appropriate that only a virtuous person can be worthy of such a position? The original text's "xiàn" is a mistaken character for "zhuāng".

北主幽陰殺伐之象，南主嚮明朝會之象。六爻分二、三、四、五之數。二居南方，離明之地也，故以比為南面。五居中央，非北也。天北望，惟見斗樞、辰極。辰曰北辰，斗曰北斗，雖名曰北，實中天也。《師》北向，故有五人為伍之意。比南面，故有五等分爵之象。上居五位，後其君者也，故曰：後夫凶。

The north is associated with darkness, coldness, and military campaigns, while the south is associated with brightness and governance, as well as the assembly of feudal lords. Among the six lines, there are positions numbered two, three, four, and five. Position two is in the south, which is the place where the bright fire trigram resides, so the hexagram "Comparison" takes the image of facing south. Position five is in the center and is not in the north. When a person looks northward on the ground, they can only see the pole star and the Big Dipper; the pole star is called "North Star," and the Big Dipper is called "Northern Dipper," although they are named north, they are actually at the center of the sky. The hexagram "Army" faces north, hence the meaning of five people forming a unit. The hexagram "Comparison" faces south, hence the image of five ranks of feudal lords: duke, marquis, viscount, count, and baron. The sixth line is after position five, located behind the ruler, so the hexagram statement says "the one who comes after is凶 (unfavorable)."

巽居東南之方，乾氣自子至於巳，入於巽方，為巽所畜，名曰《小畜》，以陰生於巽。巽，陰之微也，故曰小。艮居束北方，乾氣自子至寅，入於艮方，為艮所畜；名曰《大畜》者，陽終於艮。艮，陽之究也，故曰大。自子至寅，三畫之乾也；自子至巳，六畫之《乾》也，是艮畜《乾》貞，巽畜《乾》悔也。《大畜》之所以得權者，變《小畜》之九五而六五耳，謙虛下人，所以得權而畜人也。《小畜》之所以失權者，變《大畜》之六五而九五耳，滿假自大，所以失權而為人所畜也。

The trigram Xun is located in the Southeast direction. The energy of Qian starts from the Zi position and moves through the Si position, entering Xun, where it is restrained. This is called "Xiao Xu" (Small Accumulation). Since Yin energy originates from Xun, which is where Yin energy first begins to emerge, it is called "small." The trigram Gen is located in the Northeast direction. The energy of Qian starts from the Zi position and moves through the Yin position, entering Gen, where it is restrained. This is called "Da Xu" (Great Accumulation). Since Yang energy ends at Gen, which is where Yang energy reaches its ultimate point, it is called "great." From Zi to Yin, it is only the three lines of Qian; from Zi to Si, it is the six lines of Qian. Thus, Gen restrains the inner trigram (Zhen) of Qian, while Xun restrains the outer trigram (Hui) of Qian. "Da Xu" is able to take authority because it replaces the Nine in the Fifth of "Xiao Xu" with the Six in the Fifth—being humble and willing to be below others, thus gaining authority and being able to restrain others. "Xiao Xu" loses authority because it replaces the Six in the Fifth of "Da Xu" with the Nine in the Fifth—being self-satisfied and arrogant, thus losing authority and being restrained by others.

乾居亥位，初爻本室、壁，二爻方起奎；奎擊之者，見其履虎尾也。坤居申位，參本坤之初爻；以參繫兌者，見虎尾之啞人也。乾居兌下，則無履虎啞與不啞之象矣。以乾乘兌，所以履虎之象明也。《履》卦自兌入乾，由戌達亥，以人應天之道乎。

Heavenly Stem乾 is located at the亥 position, with the first line originally belonging toEncampment mansion andWall mansion, and the second line beginning atLegs mansion; sinceLegs mansion has the meaning of striking, it shows the image of 'treading on a tiger's tail'. Earthly Stem坤 is located at the申 position, with参宿 originally belonging to the first line of坤; by associating参宿 with兑, the image of a tiger's tail biting appears. If乾 were below兑, there would be no image of treading on a tiger's tail, nor would there be an image of biting or not biting; precisely because乾 is above兑, the image of 'treading on a tiger' becomes clear. The卦《履》 moves from兑 to乾, passing from the戌 position to the亥 position, which is probably the meaning of aligning human affairs with the heavenly way. The original text's '哑' is a corrupted form of '咥'.

觀《泰》之象，則見《否》之所生；觀《否》之象，則見《泰》之所起，是陰陽之氣上下升降以成象也，故《否》、《泰》之卦，皆曰往來。

Observing the image of the Qie hexagram reveals where the Po hexagram originates; observing the image of the Po hexagram reveals where the Qie hexagram arises. This is the image formed by the interaction of yin and yang energies rising and falling, ascending and descending. Therefore, both the Qie and Po hexagrams mention "going" and "coming" in their interpretations.

乾居上三十六策，變其中爻，則同乎離。離居下二十四策，變其中爻，則同乎乾。是謂二人同心，言外貌不同，而心同也。

Heaven is above, with an old yang line that represents thirty-six strategies. By changing its middle line, it becomes the same as Fire. Fire is below, with an old yin line that represents twenty-four strategies. By changing its middle line, it becomes the same as Heaven. This is called the Great Treatise saying, "Two people with the same heart"—meaning that although their appearances are different, their hearts are the same.

《大有》之卦眾陽盛時，而五以六居之，人君體元以居正，可不知守位之仁乎？推而明之，四為侍從，則曰匪其旁；三為三公，則曰公用亨于天子；二為侯牧，則曰大車辦載；初遠於君位，有要荒蠻夷之象，則曰無交害。皆發政施仁之道也。如是，則福及宗廟，而永有萬世之業矣。

The hexagram Da You comes at a time when many yang forces are flourishing, yet the fifth line holds a yin and flexible six in the position of the ruler. How can the sovereign, who understands the principle of Qian and occupies the correct position, fail to recognize the virtue of upholding his position with benevolence? Extending this idea: the fourth line represents a servant official, so the line statement says "Fmi qi Peng"; the third line represents the three ministers, so the line statement says "Gong yong heng yu tianzi"; the second line represents the feudal lords and governors, so the line statement says "Da che yi zai"; the first line is farthest from the ruler's position, symbolizing the distant territories, the vassals, and the barbarians, so the line statement says "Wu jiao hai". These all illustrate the principles of issuing decrees and practicing benevolent governance. If this is done, the blessings will reach the ancestral temples, and the great foundation of a thousand generations can be preserved. The original text mistakenly writes "Fmi qi pang" instead of "Fmi qi Peng", and "Ban zai" instead of "Yi zai".

艮居寅，屬木，仁也。坤居申，屬金，義也。故五上有殺伐之象。謙者，以至誠為本也，言心聲也。不情之言，則不出於誠，非心之本也，是為偽也。故嗚謙居中者為至誠，居外者為不情，是以謙為嗚耳，外謙而內好勝也。

The trigram Gen (Mountain) is located at the position of Yin, which belongs to wood and represents benevolence. The trigram Kun (Earth) is located at the position of Shen, which belongs to metal and represents righteousness. Therefore, the lines Six in the Fifth and Six at the Top in the hexagram Qian (Humble) carry the image of killing and warfare. The virtue of humility is based on utmost sincerity. Words are the voice of the heart; false words do not come from sincerity, nor do they originate from the true heart, but are instead hypocrisy. Therefore, "humane humility" resides in the inner trigram as utmost sincerity, but in the outer trigram it is insincerity—this is merely using humility as a verbal expression, appearing humble on the outside while being competitive within. The original text uses "wu" which is the same as "ming."

震居坤下，是謂一陽之《復》，天地之心也。今出於坤上，是謂出地之《豫》，亦天地之心也。坤中之爻，靜中之靜也，故曰：介于石。震中之爻，動中之靜也，故曰：貞疾，恆不死。

The Trigram Zhen is below the Trigram Kun, which forms the hexagram Fu, meaning "Returning," also referred to as the "Heart of Heaven and Earth" as mentioned in the Commentary on the Judgment. Now, when Zhen is above Kun, it forms the hexagram Yu, meaning "Joy," which is also the "Heart of Heaven and Earth." The central line of Kun is a stillness within stillness, so the Line Statement of line six in the second position says "Between the stones." The central line of Zhen is stillness within movement, so the Line Statement of line six in the fifth position says "Remaining steadfast in illness, yet never dying."

自震達兌，由東祖西，春作秋成之義也。夫是之謂《隨》，陽自陰中而起，陰隨陽動也。陰來迎陽而說之，陽隨陰聚也。故兌之上爻，有羈摩之象。

From Zhen to Dui, moving from the east to the west, it embodies the meaning of spring coming to life and autumn achieving maturity, which is called "Following." Yang arises from Yin, and Yin follows Yang; Yin also comes to meet Yang and delights in it, so Yang follows Yin to gather. Therefore, the top line of Dui carries the image of restraint and binding. The original text "zu xi" refers to "cu xi," meaning going west.

巽居巳位，金之所生也。至酉金王，而巽之功成矣，故巽五爻言庚。今在艮下，猶居寅位木之鄉也，故言甲。甲庚分子午之位，循環無窮，行權之道也。金克於木，今居於木下，是蠹生於木中也。有蠱，自然之象。上九居山之高，有高上之志，足以振蠱壞之風使懦夫有立焉。

The trigram Xun is located at the position of Si, which is where metal is generated; when it reaches the position of You, the metal energy is at its peak, and thus the function of Xun is fulfilled, so the line statement of the hexagram Xun at the fifth line mentions "Geng." Now, Xun is below Gen and still in the position of Yin, which is the territory of wood, so the statement of the hexagram Gu mentions "Jia." Jia and Geng live apart at the positions of Zi and Wu respectively, continuing in a cycle, which is precisely the principle of flexible adaptation. Metal usually overcomes wood, but now it is located below wood, like a worm living inside the wood, resulting in the phenomenon of "Gu," which symbolizes decay and corruption. The top line, located at the highest point of the mountain, represents a lofty aspiration, sufficient to revive the corrupted atmosphere, enabling the weak to become self-reliant.

《臨》卦之象，本指為人主者，以臨乎下也。臨下之術，在施德於下，而存心於上。施德於下，則二陽在下，如天氣感地焉。存心於上，則行中以智，而敦樸為先，如高明柔克焉。彼兌口之甘，是區區能言而不能行，如王者空降詔諭丁寧，而仁澤實不行也。何足以論施德存心之道哉？

The imagery of the hexagram "Approach" refers to a ruler standing high and looking down upon the people. To approach effectively, one should extend benevolence to the people below and maintain one's mind above. Extending benevolence to the people below is represented by two yang lines at the lower position, like the heavens responding to the earth. Maintaining one's mind above means acting with moderation and employing wisdom, prioritizing sincerity and simplicity, as mentioned in the "Book of Documents · Hongfan" as "high and noble yet gentle in overcoming." As for the image of sweetness taken from the trigram Dui (Joy), it is merely a superficial ability to speak well without actual practice, like a king issuing empty decrees and giving earnest instructions, yet actually not implementing benevolence. How can this be considered true benevolence and sincerity?

四陰生，陰侵陽之卦也。比之於陽侵陰，乃《大壯》之理也。不曰《小壯》，而曰《觀》者，陰順巽而無侵陽之意也。下既順巽，上必以中正，然後足以使下觀而化焉；下觀而化矣，則安有侵陽之事乎？

The "Guan" hexagram has four yin lines growing, which represents a situation where yin is pressing upon yang. Comparing this to the situation where yang invades yin, it corresponds to the meaning of the "Da Zhuang" hexagram. However, it is not called "Xiao Zhuang" but "Guan," because yin is gentle, compliant, and humble, and there is no intention of invading yang. Since the lower part is gentle, compliant, and humble, the upper part must maintain uprightness and correctness, so that the people below may look up and be influenced; once the people below have looked up and been influenced, how could there be any invasion of yang?

《噬嗑》本以口為象，而趾、鼻、耳、目亦繫之者，蓋一身賴口以為養也。養之有道，噬嗑之福；養不以道，噬嗑之禍。禍多福少，小人貪嗜者多也。《噬嗑》，先電而後雷也，電揚而雷震，舌動而齒咀，此自然之理也。《噬嗑》與《賁》，皆《頤》中有物。一為《賁》，一為《噬嗑》者，噬嗑得《頤》之下動，《賁》得《頤》之上止。惟下動，則《噬嗑》矣。

The hexagram Shìkè originally takes the mouth as its image, but the line statements associate even toes, nose, ears, and eyes with it, because the whole body depends on the mouth for sustenance. Sustaining in accordance with the Dao brings the blessings of Shìkè; sustaining in violation of the Dao brings the calamities of Shìkè. Calamities are more frequent than blessings, because small people are mostly greedy for delicious food. Shìkè is like lightning coming before thunder, with the electric light preceding the thunderous sound, just as the tongue moves first and the teeth follow in chewing, which is a natural principle. The hexagrams Shìkè and Bēn both contain something within the mouth of Yí. One becomes Bēn and the other becomes Shìkè, because Shìkè takes the lower trigram of Yí in motion, while Bēn takes the upper trigram of Yí in stillness; only when the lower trigram moves does Shìkè come into being.

柔文剛以成離，離為日，日運於天，其亨之意也。剛文柔以成艮，艮，山也；山不動，而云出為雨，木伐以為用，其小利有攸往乎。然孔子皆謂之天文，而不及地者，蓋觀象以作《象》也，象有日月迦明之象也。日月因迦明而合朔，朔晦相循而四時成矣，此所以察時變也。《離》有繼明之意，而《賁》變《離》之四爻，日月相抱持也，此所以為天文之要道焉。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Hexagram Statement = Gua Ci Commentary on the Judgment = Tuan Zhuan Fourth Line = Si Yao Confucius = Kongzi The soft comes to adorn the strong and becomes Li, which represents the sun. The sun moves across the sky, which is the meaning of the Hexagram Statement "Prosperous." The strong ascends to adorn the soft and becomes Gen, which represents the mountain. The mountain remains still yet can produce clouds and rain, and its timber can be cut and used, which is the meaning of "Minor advantage in going somewhere." However, Kongzi in the Tuan Zhuan refers to it as "celestial phenomena" without mentioning the earth, because he observed the hexagram images to compose the Tuan. The hexagram image contains the image of the sun and moon alternately shining. The sun and moon meet on the new moon day due to their alternating illumination, and the new moon and the dark moon alternate, thus forming the four seasons. Therefore, it is said to "observe the changes of time." The hexagram Li has the meaning of continuous illumination, while the hexagram Bie is derived by changing the fourth line of Li. The sun and moon embrace each other, which is the reason it becomes the essential principle of celestial phenomena. The original term "Jaming" is actually "Dieling."

《復》卦之下陽，即《剝》之上陽落於地也，故有碩果不實之象。其陽氣之種乎，所以《乾》為木果，而生木於亥也。亥者，《乾》之位也。木有生而未芽，芽則生子者，孳也。未芽之果，本於《剝》上之陽，如果在木末焉。

The yang line at the bottom of the hexagram "Fu" is the same yang line at the top of the hexagram "Bo" that has fallen into the earth, hence the image of "a large fruit not being eaten" in the line "Shang Ji" of "Bo." This yang line is probably the seed of yang energy, so the "Shuo Gua" says "Qian" represents fruit trees, and trees grow in the亥 position, which is the direction of "Qian." Fruits have a stage where they are already formed but not yet sprouted; once they sprout, they bear fruit. The sprout refers to the process of growth. The fruit that has not yet sprouted originates from the yang line at "Shang Ji" of "Bo," like a fruit still hanging on the branch.

爻位者，實數之六也。太極者，虛數之六也。虛數之六，本於含三之積算。含三之積籌，本於園物之徑一。故天下之數十、百、千、萬，莫不出乎六。六數進則為七，退則為五，是五為六之未盈，六為五之已滿，過則為七矣。六為極矣。

The concept of yao positions refers to the actual number six, while the concept of the Taiji (Supreme Ultimate) refers to the hypothetical number six. The hypothetical number six originates from the cumulative calculation of 'one containing three'; this cumulative calculation itself originates from the fact that the diameter of a circular object is one and its circumference is three. Therefore, all numbers such as ten, hundred, thousand, and ten thousand in the world arise from the number six. When the number six advances, it becomes seven; when it retreats, it becomes five. This shows that five is six that has not yet been completed, and six is five that has already been completed, and moving forward from six becomes seven. Thus, six is the extreme number.

一陽生，則七日來復也；二陽生，則八月有凶也。七為少陽，八為少陰。日為震，月為兌。《臨》雖陽長，而實得八兌之數也，故日有凶於八月也。《復》卦一陽來復，曰七日者，蓋《坤》陰極於亥，六數盡於一，復出於坎，並而得七也。數周六甲，運周三統，而復為元，亦七日來復之義云耳。

At the beginning of the first yang, it is said "seven days of return"; when two yangs grow, it is said "danger in the eighth month." Seven is the number of the minor yang, and eight is the number of the minor yin; the day belongs to Zhen, and the month belongs to Dui. Although the hexagram "Qing" (Approaching) represents yang growing, it actually receives the number eight from Dui, so it is said that danger occurs in the eighth month. The hexagram "Fu" (Return) is called "seven days" because the yin energy of K'un reaches the亥 position and reaches its extreme, the number six is used up on the one, and yang re-emerges from Kan. Six plus one makes seven. The numbers cycle through the sixty Jiazi, the energies cycle through the three principles of heaven, earth, and humanity, and then return to form a new beginning, which still refers to the meaning of "seven days of return."

《中孚》，信也。而《元妄》，亦信也。《中孚》之信，其自然之誠乎。《元妄》之信，是或使之也。故曰：剛自外來，而為主於內。誠信之道，本自中出。而中者，亦中之為主也。自外來，而為內主，安得自然哉？以異乎《中孚》也。

The *Zhongfu* hexagram discusses "trust," and the *Wuwang* hexagram also discusses "trust." The trust in *Zhongfu* is probably a natural sincerity; the trust in *Wuwang*, however, is something that causes it to be so. Therefore, the *Tuanchuan* says, "The strong comes from outside, and becomes the master within." The way of sincerity should originate from within; the term "zhong" (center) means to take the center as the main principle. Now, it is something coming from outside that has become the master within, how can this be considered natural? This is the difference between *Zhongfu* and *Wuwang*. The original text "yuan wang" (originally "wu wang") is a change made in the *Daozang* edition.

《頤》中虛，虛則靈龜之象。君子見之，以靈龜自警。小人見之，以朵頤垂涎。三為下齒，噬之動者也，故凶甚於二、五。三之所以動者，因初有震象耳。

The颐 hexagram has a hollow center, and the emptiness resembles the image of a spiritual turtle. The superior person sees it and uses the spiritual turtle to warn himself; the inferior person sees it and only opens his mouth with greed. The sixth line three is the lower tooth, which moves most vigorously when gnawing, so its danger exceeds that of the sixth line two and the sixth line five. The sixth line three moves because the first line nine carries the image of movement.

《大過》一卦，吉凶在初與上也。棟之隆，以應藉地之茅，慎之至也；棟之橈，以應滅木之水，乃大過也，故《大過》之縣辭見於九三也。陽氣驕為大者過。九二配以少陰，故能發生枯楊之梯者，揚之茅擠耳。九五配以老陰，發生之理窮矣。遂有枯楊生華象，象楊不能結實，為萌芽也。

The hexagram "Great Excess" has good or bad fortune determined by the first line and the top line. When the main beam rises high, it corresponds to the first line "using white reed grass," which indicates extreme caution. When the main beam bends downward, it corresponds to the top line "exceeding the head in crossing a river," which is truly "great excess." Therefore, the meaning of the "Great Excess" hexagram is reflected in the third line. Excessive yang energy is called "great excess." The second line pairs with the initially weak yin line, so it can make a withered poplar tree sprout new branches, but this is merely the tender shoots of the poplar tree. The fifth line pairs with the fully developed yin line at the top, and the principle of growth has reached its limit, so there is only the image of a withered poplar tree blooming flowers—flowers appear, but the poplar tree does not bear fruit or sprout new buds. The original text "tai" should be "tiri," and "xuan" should be "tuan."

《坎》之《象》曰：維心亨。是心無善惡之思，無喜怒哀樂之動。一入於習，則同者變為異也，故《坎》卦始終象小人習險以自陷其身，戒人用心之惡也。且陰陽者，善惡之端也，動靜之分也。心之動，則惡萌矣。陽動而陰靜，陽善而陰惡，六三以陰居陽，所以為惡之大也；又陷於二陰之中，是染習皆惡也。

The Commentary on the Judgment of the Kan hexagram says, "The mind is harmonious." This means that the mind originally has no good or evil thoughts, nor does it experience fluctuations of joy, anger, sorrow, or joy. Once it falls into the habit of practice, what was originally the same becomes different. Therefore, the Kan hexagram throughout symbolizes small people who are accustomed to danger and thus entrap themselves. Its intention is to warn people not to use their minds for evil. Moreover, yin and yang are the beginnings of good and evil, and the boundaries between movement and stillness. When the mind moves, evil arises. Yang belongs to movement and is associated with good, while yin belongs to stillness and is associated with evil. The sixth line in the third position, which is a yin line occupying a yang position, is the greatest of evils, and it is also trapped between two yin lines, indicating that it is entirely influenced by evil.

六四以陰居陰，靜之至也，是復性而反誠也，又居於二陽之問，是染習皆善也。故樽酒、篡貳用缶，有簡率敦樸之象。二五雖以陽中，然未免陷二陰之黨，染習之氣不能免也。孔子所以指之以未出中，中未大之象也。

Six four has a yin line in a yin position, which is extremely still, indicating a return to its true nature and a return to sincerity. It is also located between two yang lines, showing that it has been influenced entirely by goodness. Therefore, the line statement of six four mentions 'a cup of wine, two bowls, and a jar,' reflecting an image of simplicity, sincerity, and modesty. Although nine two and nine five have yang strength in the center, they are inevitably surrounded by two yin lines, and cannot completely avoid being influenced. Therefore, Confucius points out in the 'Small Image' that they 'have not yet emerged from the center' and 'the center is not yet great.'

下卦《離》之貞也，上卦《離》之悔也，是下卦為貞明，而上卦為繼明也。月者，趨日以明也。合朔之時，月包於日，而後趨其明也。此上卦所以包下卦，有日月趨明之象也。離為日而不為月，在重離則月象生焉。故曰明兩也；又曰日月麗乎天也。六二黃離，是自中而明也，所謂誠明之性也。六五有哀悲之象者，是既望之月，而將遠於日也，亦明極而晦生也。

The lower trigram is the inner trigram of 《Li》, called "Zhen"; the upper trigram is the outer trigram of 《Li》, called "Hui"; thus the lower trigram represents the inherent brightness, and the upper trigram represents the continuing brightness. The moon attains brightness by approaching the sun; when the moon is new, it is enclosed by the sun, and then it draws its light from it. This is why the upper trigram encompasses the lower trigram, symbolizing the mutual approach of sun and moon for brightness. Although 《Li》 originally represents the sun and not the moon, within the double 《Li》, the image of the moon emerges. Therefore, the 《Commentary on the Judgment》 says "two lights shining" and also "the sun and moon shining upon the heavens." The line 《Six in the Second》 "Yellow 《Li》" emits brightness from the middle path, which is the nature of sincerity leading to clarity. The line 《Six in the Fifth》 carries the image of sorrow, representing the moon after the full moon, which is gradually moving away from the sun, precisely the moment when brightness reaches its peak and darkness begins to appear.

一氣居中，故澤之雲蒸于山，而山之泉入於澤，是山澤之相感也。卦有三陽，而九四居中，中心象也。惜乎朋於二陽，未免有意有必，有固有我，故僮憧而往來也。九五上連於上六，是用在上六也，故上六為頰、舌，而五為脾。九三下連於六二，是用在六二也，故六二為腓，而三為股。股隨腓而動，脾則不隨頰、舌以發言，此吉凶所以異也。

A single force flows through the center, so the clouds above the marsh rise up to the mountains, and the spring water from the mountains flows back into the marsh. This is the mutual response between the mountain and the marsh. The hexagram Xian has three yang lines, and the line nine in the fourth position is in the center, which represents the "center." Unfortunately, it forms a clique with the other two yang lines, inevitably leading to four kinds of private intentions: intention, necessity, firmness, and self. Therefore, the line statement says "tongtong coming and going." The line nine in the fifth position connects upward with the line six at the top, and its effect falls upon the line six at the top, so the line six at the top is taken as the cheek and tongue, and the line nine in the fifth position is taken as the flesh on the back. The line nine in the third position connects downward with the line six in the second, and its effect falls upon the line six in the second, so the line six in the second is taken as the calf muscle, and the line nine in the third position is taken as the thigh. The thigh follows the movement of the calf muscle, but the flesh on the back does not follow the cheek and tongue to speak. Therefore, their fortune and misfortune differ. The original text mistakenly uses "pi" instead of "mei," and "tongtong" is actually "chongchong."

六爻惟取九二一爻，得一剛一柔之道而居中，孔子與之以能久中之象。六五雖一剛一柔而居中，然與共天位者亦柔也，故有婦人之貞從一之象，所以異於二矣。九三以剛居剛，動而過中，不恆之象，固不符言也。初、上爻二爻，一浚以趣下，一振而向上，皆迷塗之甚者，不得其中，故皆凶。

In the hexagram of "Constancy," only the second line, nine two, is selected because it combines both a strong and a gentle quality and is positioned in the center. Therefore, Confucius in the "Small Image" gives it the image of "being able to maintain constancy in the center." Although the fifth line, six five, also combines a strong and a gentle quality and is in the center, it shares the heavenly position with a gentle line, thus carrying the image of a woman maintaining purity and remaining faithful to one person, which is different from nine two. The third line, nine three, is a strong yang line in a strong position; once it moves, it exceeds the center, thus embodying the image of "not being constant," which naturally needs no further explanation. The first line and the top line, six initial and six above, each move excessively downward and upward respectively, both straying too far and failing to reach the center, hence both are ominous.

二以中順之德，而取象於黃牛。牛之所以能負重者，革之堅也。牛無革，則機上肉耳，何能為或？九三以剛居外，有革之象，三苟隨《乾》以遯，則二遇禍矣。此所以勸其執之也。

Six Two, relying on the virtue of being in the center and yielding, takes the image of a yellow ox. An ox is able to carry heavy loads because of the toughness of its hide; if the ox had no hide, it would be nothing more than meat on a chopping board, and would be of no use. Nine Three, with its yang strength in an external position, takes the image of 'change' ('ge'). If Nine Three follows the hidden retreat of the Upper Trigram Qian, then Six Two will suffer misfortune. This is why the Line Statement of Six Two advises one to fasten it securely with the hide of the yellow ox.

四陰以九居之，下應於初六，故曰好。好者，交好也，是陰位下交於陰爻也。五陽以九居之，下應於六二，故曰嘉。嘉妃也，是陽位之陽爻下妃於陰位之陰爻也。陰妃於我，交於我；小人不可交，則與之絕，此所以吉矣。妃則吾正偶耳，是不能絕也，故但正其志焉。吾之志正，則淫邪非僻不能入矣。此所以為貞吉雲。

The fourth position is originally a yin position, but it is occupied by a yang line, which corresponds downward with the initial line, so the line statement says, "Good retreat." "Good" means to be friendly, indicating that a yang line residing in a yin position interacts downward with a yin line. The fifth position is originally a yang position, occupied by a yang line, which corresponds downward with the second line, so the line statement says, "Blessed retreat." "Blessed" refers to marriage, meaning a yang line in a yang position interacts downward with a yin line in a yin position. When a yin line comes to associate with me, to marry me, or to interact with me, small people are not to be associated with, so we should cut off such connections, which is auspicious. However, the one who is to be married to me is my proper spouse, and I cannot cut off this connection, so I only need to maintain the right mindset. When my mindset is upright, corrupt and perverse influences cannot enter, which is the meaning of "upright auspiciousness."