The Seventeenth Section: The Young Yang

且夫七、八、九、六之數，以四位合而數之，故老陽四九則三十六也，少陽四七則二十八也，老陰四六則二十四也，少陰四八則三十二也。

The numbers seven, eight, nine, and six are calculated by grouping them in sets of four: old yang is four nines, totaling thirty-six; young yang is four sevens, totaling twenty-eight; old yin is four sixes, totaling twenty-four; and young yin is four eights, totaling thirty-two. The previous four figures of young yang, young yin, old yang, and old yin each show the number of dots for seven, eight, nine, and six respectively. This figure combines all four together, showing the number of each multiplied by four, resulting in the corresponding measure or count.

乾畫，奇也。坤畫，偶也。且乾、坤之位分，則奇偶之位列，則陰陽之位序矣。

The trigram Qian consists of a single continuous line, which is considered odd; the trigram Kun consists of two broken lines, which is considered even. Each trigram consists of three lines. Qian uses three odd lines arranged from bottom to top to form three positions, while Kun uses three even lines to form three positions. Once the positions of Qian and Kun are separated, the positions of odd and even are established, and the sequence of yin and yang is determined.

《經》日一陰一陽之謂道。韓氏《注》云：道者，元之稱，元不通也，元不由也。況之日道，寂然元體，不可為象，必有之用極，而元之功顯，故至於神元方，而《易》元體，而道可見矣。故窮變以盡神，因神而明道，陰陽雖殊，元一以待之。在陰為元陰，陰以之生，在陽為元陽，陽以之成，故日一陰一陽也。

The Great Treatise says: "One yin and one yang is called the Dao." Han Kangbo's commentary says: what is referred to as the Dao is the name of "wu" (nothingness); it is everywhere and through everything, so it is compared to the Dao. It is quiet and has no form, so it cannot be taken as an image; only when the "you" (being) reaches its extreme, does the function of "wu" become apparent. Therefore, when "shen wu fang er yi wu ti" (the spirit has no fixed form and the Book of Changes has no definite body), the Dao can be seen. Thus, by thoroughly investigating changes to exhaust the subtlety of the spirit, and then relying on the spirit to understand the Dao; although yin and yang are different, they are both supported by this "wu"—on the yin side, it is "wu yin," yin is born through it; on the yang side, it is "wu yang," yang is formed through it. Therefore, it is said, "one yin and one yang." (In the original text, every instance of the character "yuan" is a mistake for "wu.")

又孔氏云一謂元陰元陽，乃謂之道也。觀其註疏之家，祖述元以為義，不釋其道之妙用也。且道元形，亦必陳乎宗旨。《易》稱一陰一陽之謂道，必垂一陰一陽之義耳。

Kong Yingda also said: this "one" refers to the state without yin or yang, which is called Dao. Looking at these commentators who make annotations and commentaries, they all follow the concept of "nothingness" to establish their arguments, but they are unwilling to explain where the subtle application of Dao lies. Although Dao may have no form, its main idea must be clearly explained. Since the Book of Changes says "one yin and one yang is called Dao," it must be intended to illustrate the meaning of the four characters "one yin and one yang" themselves.

略試論之：且夫一陰一陽者，獨陰、獨陽之謂也。獨陰、獨陽且不能生物，必俟一陰一陽合，然後運其妙用，而成變化；四象因之而有，萬物由之而生，故日元不由之謂道也。

Let me briefly explain: what is meant by "one yin and one yang" refers to a single yin and a single yang. A single yin or a single yang cannot give rise to myriad things. Only when one yin and one yang come together can their subtle function be manifested and transformation occur. The four images thus arise, and all things are generated from this. Therefore, it is said that "the thing from which nothing is excluded is called the Dao."

若夫獨陰、獨陽者，天地所稟。天獨陽，地獨陰。至於五行之物，則各含一陰一陽之黑而生也。所以天一與地六合而生水，地二與天七合而生火，天三與地八合而生木，地四與天九合而生金，天五與地十合而生土，此則五行之質，各稟一陰一陽之黑耳。

As for pure yang and pure yin, these belong to heaven and earth respectively: heaven is entirely yang, and earth is entirely yin. When it comes to the five phases, each contains both yin and yang energies. Therefore, heaven one (yang) combines with earth six (yin) to produce water, earth two (yin) combines with heaven seven (yang) to produce fire, heaven three (yang) combines with earth eight (yin) to produce wood, earth four (yin) combines with heaven nine (yang) to produce metal, and heaven five (yang) combines with earth ten (yin) to produce earth—the forms of the five phases all arise from the combination of one yin and one yang. The two diagrams "Yang with Yin" and "Yin with Yang" illustrate the presence of yin within yang and yang within yin, while the two diagrams "Heaven alone Yang" and "Earth alone Yin" illustrate the pure, singular nature of heaven and earth.

至於動物、植物，又合五行之黑而生也。今欲明其義，故先布天地獨陰、獨陽之體，次列五行含二黑之象，末陳人稟五行之質也。

As for animals and plants, they also arise by combining the energies of the Five Phases. Now, in order to clarify this principle, we first outline the essential nature of Heaven and Earth as purely Yin and purely Yang. Next, we list the manifestations of each of the Five Phases, which contain two types of energies. Finally, we explain the diagram illustrating how humans receive the material essence of the Five Phases.

土，元象也，分王四季。地，則積陰之黑；黑稟獨陰，不能生物也。暨天五與地十合而生土，成其形質，附地而載，是為五行之一也。故《疏》云：土者，是地中之別耳。所以地則稱乎獨陰，土則稟乎二黑也。

The element of earth does not have its own specific symbolic representation, but it is dominant at the end of each of the four seasons. Earth is formed from accumulated yin energy, which is purely yin in nature and cannot generate things by itself. Only when the number five from heaven combines with the number ten from earth does earth come into being, thus acquiring its form and quality. It attaches itself to the earth and supports all things, thereby becoming one of the five elements. Therefore, Kong Yingda explained that earth is merely a category within the earth. This is why earth is called "sole yin," while earth (as an element) possesses both yin and yang energies. Previously, the diagrams for fire (Li), water (Kan), wood (Zhen), and metal (Dui) each combined numbers seven, six, eight, and nine respectively with the four directions. This diagram, however, combines five and ten to occupy the central position, thus completing the position of earth.

《易》之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六六者非他也，三才之道也。然則三才之道，上、中、下之位；三才之用舍五行，則斯須元以濟矣。

The book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It combines the three fundamental elements of heaven, earth, and humanity, each represented by two lines, so that a single hexagram consists of six lines. These six lines are nothing else but the way of the three fundamental elements. The way of the three fundamental elements is divided into three positions: upper, middle, and lower. However, for the three fundamental elements to function, once the five phases are abandoned, they cannot accomplish anything at all.

至於人之生也，外濟五行之利，內具五行之性。五行者，木、火、土、金、水也。木性仁，火性禮，土性信，金性義，水性智，是故圓首方足，最靈於天地之問者，蘊是性也。人雖至愚，其於外也；日知由五行之用，其於丙也。或蒙其性而不循五常之教者，可不哀哉？

As for human survival, outwardly people take advantage of the benefits of the Five Phases to sustain themselves, while inwardly they possess the inherent nature bestowed by the Five Phases. The Five Phases are wood, fire, earth, metal, and water. The nature of wood is benevolence, fire is propriety, earth is trustworthiness, metal is righteousness, and water is wisdom. Therefore, humans, who are round-headed and square-footed, the most intelligent beings between heaven and earth, inherently contain these five qualities within themselves. Even the most ignorant person, in external matters, knows every day to rely on the functions of the Five Phases; however, in their inner nature, some people cover up their innate qualities and refuse to follow the moral teachings of benevolence, righteousness, propriety, wisdom, and trustworthiness. Is this not pitiable?

乾，天也，故稱乎父，下濟而光明。

Qian represents Heaven, so it is called the father. The father's way flows downward to assist all things, thus appearing bright. This diagram depicts the Yang line of Qian flowing from above into the body of Kun.

坤，地也，故稱乎母，卑而上行焉。

Kun represents the earth, so it is called the mother; the principle of the mother is to be lowly and to ascend. This diagram depicts the yin line of Kun moving upward from below into the body of Qian.

震一索而得男，故謂之長男。

The Zhen hexagram is the male hexagram obtained from the first interaction between Qian and Kun, hence it is called the Elder Son. This diagram depicts the yang of the first line of Qian entering the lower position of the Kun body to form Zhen.

巽一索而得女，故謂之長女。

The trigram Xun is the female trigram obtained from the first union and seeking of Qian and Kun, hence it is called the Elder Sister. This diagram depicts the yin of the first line of Kun entering the lower position of Qian's body to form Xun.

坎再索而得男，故謂之中男。

The Kan hexagram is the male hexagram obtained the second time when the Qian and Kun hexagrams interact and seek each other, hence it is called the Middle Male. This diagram depicts the Yang line of Qian entering the middle position of the Kun body to form Kan.

離再索而得女，故謂之中女。

The Li hexagram is the female hexagram obtained the second time when Qian and Kun interact, hence it is called the Middle Female. This diagram depicts the Yin line of Kun entering the middle position of Qian's structure to form Li.

艮三索而得男，故謂之少男。

The Gen hexagram is the male hexagram obtained for the third time through the interaction of Qian and Kun, hence it is called the Young Male. This diagram depicts the Yang line of Qian entering the upper position of the Kun body to form Gen.

兌三索而得女，故謂之少女。已上更布自然之象者，蓋欲明上下自然交易相生之理，成八卦變化之義也。

The Dui hexagram is the female hexagram obtained the third time through the interaction of Qian and Kun, hence it is called the Young Girl. The illustration shows the Yin line of Kun entering the upper position of Qian. The reason these natural images are arranged one by one in the above diagrams is to demonstrate the natural exchange between the upper and lower trigrams and the principle of mutual generation between them, thereby revealing the meaning of the transformation of the Eight Trigrams.

夫《易》有太極，是生兩儀，兩儀生四象，四象生八卦。八卦成列，象在其中矣；因而重之，爻在其中矣。則知太極乃兩儀之始，八卦則重卦之始也。重卦之首以《復》卦，何謂也？陽黑之始也。

The Great Treatise says: "The Book of Changes contains the Taiji, from which the two principles arise; the two principles give rise to the four images, and the four images give rise to the eight trigrams." It also says: "When the eight trigrams are arranged in order, the images are already contained within them; by adding layers to them, the lines are already contained within them." From this we can understand that Taiji is the beginning of the two principles, and the eight trigrams are the beginning of the compound trigrams. Then why is the hexagram of Fu used as the first hexagram? Because Fu is precisely the starting point of the emergence of yang energy.

略試論之：且夫四正之卦，所以分四時十二月之位，兼乾、坤、艮、震者，所以通其變化；因而重之，所以效其變化之用也。觀其變化之道，義有所宗，故其《復》卦生於坎中，動於震上，交於坤，變二震、二兌、二乾而終。自《復》至《乾》之六月，斯則陽爻上生之義也。

Let me briefly explain: the four trigrams Kan, Li, Zhen, and Dui are placed in the cardinal positions to correspond with the four seasons and twelve months. In addition, the trigrams Qian, Kun, Gen, and Xun (originally written as Zhen, but it should be Xun) are used to connect and express their transformations. By stacking the eight trigrams two by two, we are imitating the function of these transformations. Observing the pattern of these transformations, each has its origin: The hexagram Fu arises from the middle line of Kan, initiates from the upper line of Zhen, and interacts with Kun. Then the yang lines gradually ascend in position, undergoing two transformations each in Zhen, Dui, and Qian, until completion. From Fu to Qian, this process spans exactly six months, representing the gradual growth of the yang lines from the bottom to the top, month by month.

《娠》卦生於離中，消於巽下，交於乾，變二巽、二艮、二坤而終。自《娠》至於《坤》之六月，斯則陰爻下生之義也。自《復》至《坤》，凡十二卦，主十二月。卦主十二月，中分二十四黑二，爻分七十二候，以周其日月之數。是故離、坎分天地，子午以束為陽，子午以西為陰。若夫更錯以他卦之象，則總三百八十四爻，所以極三才之道。

The hexagram Gou (originally written as "shen", a mistake for "gou") arises from the middle line of Li (Fire). It begins to decline from the lower position of Xun (Wind) and intersects with Qian (Heaven). After that, the yao (line) of yin grows gradually from the top downward, undergoing two changes in Xun, two in Gen (Mountain), and two in Kun (Earth), thus completing the process. From Gou to Kun, there are exactly six months, which represents the meaning of yin lines growing from top to bottom. From Fu (Return) to Kun, there are twelve hexagrams, each corresponding to one month; within the twelve months, there are twenty-four solar terms, and each yao is divided into seventy-two "hou" (periods), used to encompass the entire cycle of the sun and moon's movements throughout the year. Therefore, Li (Fire) and Kan (Water) are positioned at the extremes of heaven and earth: divided by the line of Zi (Rat) and Wu (Horse), the eastern half belongs to yang, and the western half belongs to yin (the original text mistakenly wrote "shu" instead of "dong" for east). If we further incorporate the images of the other hexagrams, totaling three hundred eighty-four lines, they are used to exhaust the principles of heaven, earth, and humanity.

或問曰：合數圖以正之，卦之與爻分四時十二月之位，又兼乾、坤、艮、巽之卦通其變。且《復》卦生坎中，動於震，交於坤。《易》日：地中有雷，復。正協其義也。若《娠》卦則生於離之中，消於巽，交於乾。《易》日：天下有風，娠。且巽非四正之卦也，則與《復》卦不同其義。今卦體則是巽承於乾，而變易其位從兌者，何謂也？

Someone asked: By matching the numbers on the diagram, the hexagram and its lines are assigned to the directions of the four seasons and twelve months. It also incorporates the four cardinal trigrams, Qian, Kun, Gen, and Xun, to connect with the changes. The hexagram Fu arises from the middle line of Kan and moves to Zhen, crossing into Kun. The Great Image Commentary says "Thunder in the Earth, Fu," which exactly matches this explanation. As for the hexagram Gou, it arises from the middle line of Li and dissipates into Xun, crossing into Qian. The Great Image Commentary says "Wind over the World, Gou." However, Xun is not one of the four cardinal trigrams, so this is different from the case of Fu. Now the structure of Gou is clearly Xun below supporting Qian above, yet you have changed its position to Dui. Why is that?

答曰：斯則取《歸妹》之象。《易》曰：歸妹，天地之大義也。天地不交，則萬物不興。歸妹者，人之終始也。所以資長男交少女之義，交少女而長女主其卦者，明其妹繫於姊嫁，而妹非正也，所謂侄娣之義也。

The response says: This refers to the image of the hexagram "Return of the Maiden." The Commentary on the Judgment of the hexagram "Return of the Maiden" states: "Return of the Maiden" represents the great principle between heaven and earth. When heaven and earth do not interact, all things cannot arise. The matter of "Return of the Maiden" relates to the beginning and end of human relationships. Therefore, the hexagram uses the image of the eldest son (Zhen) and the young maiden (Dui) coming together. Although the one who comes together is the young maiden, the eldest daughter (Xun) is used as the main element of the hexagram, indicating that the younger sister follows the elder sister in marriage, and the younger sister is not the main wife, which reflects the ancient practice of the "zhi di" system, where the younger sister accompanies the elder sister as a bride.

若以長男交長女，雖曰夫婦常久之道，然未盡廣延之理也；則知能終其始者，必歸妹也，故《易》稱天地之大義。是以卦之變易，必從《歸妹》，妹非正室，必以姊主其卦也。是以其體則取兌合震，其名則以巽承乾也。變易之義，其在茲乎？

If only the eldest son and eldest daughter are paired together, although this conforms to the principle of a lasting marriage, it does not fully explain the principle of continuing the family line. Therefore, those who can maintain harmony from beginning to end must be represented by the image of "Returning to Marriage" (归妹). Hence, the Book of Changes calls it the great principle of heaven and earth. Therefore, the change of the hexagram must be determined according to the hexagram of "Returning to Marriage": since the younger sister is not the main wife, she must be guided by the elder sister. Therefore, in terms of the structure of the hexagram, it takes the union of the trigram of Joy (兑) and Thunder (震), which is exactly the structure of "Returning to Marriage." In terms of the name of the hexagram, it is called "Encountering" (姤) because the trigram of Wind (巽) follows the trigram of Heaven (乾). The principle of change is roughly this.

原缺前賢釋三才之義，皆以設剛柔兩畫，以布二黑，布以三位，而象三才。謂聖人率意以畫之矣。斯亦不詳《繫辭》之義也。夫卦者，天垂自然之象也。聖人始得之於河圖、洛書，遂觀天地奇偶之歟，從而畫之，是成八卦，則非率意以畫其數也。

In previous times, scholars explained the meaning of "three elements" as establishing two types of lines, yao, to distribute the energies of yin and yang, and then arranging them into three positions to symbolize the three elements. This is equivalent to saying that the sages arbitrarily drew them. This also fails to grasp the original meaning of the Great Treatise. A hexagram is the natural image revealed by heaven. The sages first obtained it from the River Chart and the Lake Chart, then observed the odd and even numbers of heaven and earth, and according to these numbers, they drew them, thus forming the Eight Trigrams; they did not draw these numbers out of a sudden whim.

略試論之：夫三畫所以成卦者，取天地自然奇偶之數也。乾之三畫而分三位者，為天之奇數三，故畫三位也。地之偶數三，亦畫三位也。餘六卦者，皆乾、坤之子，其體則一，故亦三位之設耳。

Let me briefly explain: the reason three lines can form one trigram is because they are derived from the odd and even numbers inherent in heaven and earth. The trigram Qian is drawn with three lines and divided into three positions, because the odd number of heaven takes 'three,' so it is drawn as three positions; the even number of earth is also arranged into three positions in the same way. The other six trigrams are all the children of Qian and Kun, and their structures all originate from the same source, so they are all set to have three positions.

且夫天獨陽也，地獨陰也。在獨陽、獨陰，則不能生物。暨天地之黑、五行之數定，始能生乎動植，故《經》日：有天地然後萬物生焉。豈一黑之中，有蘊三才之道邪？

Heaven is purely yang, and Earth is purely yin. If they remain in their purely yang or purely yin states, nothing can be generated. Only when the energies of Heaven and Earth and the numbers of the Five Phases are established can animals and plants come into being. Therefore, the "Xugua Zhuan" says: "Only after Heaven and Earth are formed can all things be generated." Could the concept of the Three Principles (Heaven, Humanity, and Earth) already be contained within a single line and a single breath?

所謂兼三才而兩之，蓋聖人重卦之義也，非八純卦之謂也。三才，則天、地、人之謂也；兩之，則重之謂也。上二畫為天，中二畫為人，下二畫為地；以人合天地之黑生，故分天地之黑而居中也。所以九二稱在田，明地道也；九五稱飛龍在天，明天道也。斯則其理坦然而明白矣。

The "Say on the Trigrams" says "combine the three elements and double them," which refers to the sages stacking the eight trigrams to form the sixty-four hexagrams, not the eight original trigrams each with three lines. The three elements are heaven, earth, and humanity. "Doubling them" means each element is represented by two lines. Thus, each hexagram has six lines: the top two lines belong to heaven, the middle two lines belong to humanity, and the bottom two lines belong to earth. Humanity is born from the union of heaven and earth's energies, so a portion of the energies of heaven and earth is placed in the middle. Therefore, the second line of the Qian hexagram, "Seeing the dragon in the field," clearly indicates the way of earth; the fifth line, "The dragon flying in the sky," clearly indicates the way of heaven. This makes the principle clear and straightforward.

如日不然，敢質之於《繫辭》，日：六爻之動，三極之道也。又曰：有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者，非他也，三才之道也。又日：昔者聖人之作《易》，將以順性命之理，是以立天之道日陰與陽，立地之道日柔與剛，立人之道日仁與義，兼三才而兩之，故《易》六畫而成卦。

If you do not agree, please allow me to cite the classics as evidence. The Great Treatise says: the changes of the six lines in one hexagram embody the principles of heaven, earth, and humanity. The Great Treatise also says: a hexagram contains the way of heaven, the way of humanity, and the way of earth. It combines the three elements and uses two lines to represent each, hence six lines; these six lines are nothing else but the principles of the three elements. The Book of Changes also says: the ancients created the Book of Changes to follow the principles of life and destiny. Therefore, they established the way of heaven as yin and yang, the way of earth as flexibility and strength, and the way of humanity as benevolence and righteousness. By combining the three elements and using two lines for each, the Book of Changes forms a hexagram with six lines.

斯則皆云六畫包三才之義，則無三畫報三才之說，不其然乎？若夫六爻皆有人事者，為人倫則天法地之象，故初上皆包人事之義耳。

These passages all discuss the six lines encompassing the three elements, showing that there is no concept of 'three lines representing the three elements.' Is it not so? As for the six lines, which often refer to human affairs, this is because human relationships are originally based on following the heavens and emulating the earth. Therefore, even the first line and the top line contain the meaning of human affairs.

《正義》曰：陽黑始《剝》盡，謂陽黑始於《剝》盡之後，至陽黑來《復》時，凡七日也。其釋注分明。如褚氏、莊氏並云：五月一陰生，至十一月一陽生，凡七月。而云七日不云月者，欲見陽長須速，故變月而言日也。

Kong Yingda in The Correct Meaning of the Zhou Changes says: The phrase "the yang energy begins to be stripped away completely" refers to the period starting from when the yang energy is completely stripped away in the Hexagram of Stripping, up to when the yang energy returns and forms the Hexagram of Reversion, which takes a total of seven days. He explains Wang Bi's commentary in a clear and explicit manner. As for Chu's and Zhuang's interpretations, they both state that in the fifth month, the first yin energy begins to arise, and in the eleventh month, the first yang energy begins to arise, spanning a total of seven months. The classic text says "seven days" rather than "seven months" in order to emphasize that the growth of yang energy must be rapid, hence changing "month" to "day."

一今瀚嗣云：《剝》盡。至來《復》，是從《剝》盡至來《復》時經七月也。若從五月言之恤何得雲始盡也？又《臨》卦亦是陽長言八月，今《復》卦亦是陽長，何獨變月而稱日？觀《注》之意，必為不然，亦甩《易緯》六日七分之義，同鄭康成之說，但於文省略，不復具言。

Now Wang Bi says, "After the hexagram of 'Breaking' (Pei), the hexagram of 'Returning' (Fu) comes." This means that from the hexagram of Pei, where the yang energy is completely stripped away, to the hexagram of Fu, where yang energy returns, it takes seven months. If we follow the views of Chu and Zhuang, who start counting from May, how can they say that this happens after the yang energy is completely stripped away? Moreover, the hexagram of Ling also talks about the growth of yang energy, yet it says, "There is danger by August." Now the hexagram of Fu also speaks of the growth of yang energy, so why does it change "month" to "day"? Looking at Wang Bi's annotations, it is clear that he does not follow the views of Chu and Zhuang. He probably adopts the meaning from the "Yi Wei" that "six days and seven parts," which is the same as Zheng Xuan's view, but he expresses it more briefly without elaborating fully.

按《易緯稽覽圖》云：卦黑起於艮、巽、離、坎、震、兌，各主一方；其六十卦，卦有三百六十爻，日凡主三百六十日，餘有五日四分日之一，每日分為八十分，五日分為四百分；四分日之一，又為二十分，是四百二十分。六十卦分之，六七四十二，各得七分是每卦得六日七分也。

According to the *Yi Wei·Ji Lan Tu*, the trigrams' energies begin with Gen, Xun, Li, Kan, Zhen, and Dui, each governing one direction; excluding these trigrams, the remaining sixty trigrams contain a total of three hundred and sixty lines, exactly matching the three hundred and sixty days of a year. There remains five and one fourth days in a year: dividing one day into eighty parts, five days make four hundred parts; the one fourth day is equivalent to twenty parts, totaling four hundred and twenty parts. Dividing these four hundred and twenty parts among the sixty trigrams, six multiplied by seven equals forty-two, so each trigram receives seven parts, meaning each trigram corresponds to six days and seven parts.

《剝》卦陽黑之盡，在九月之末，十月當純《坤》用事，《坤》卦在六日七分之前，從《剝》盡至腸黑來《復》、隔《坤》之一卦六日七分。舉成數言之，故輔嗣言：凡七日也。

The hexagram of "Breaking Up" indicates the complete exhaustion of yang energy, occurring at the end of the ninth month; the tenth month is governed by the hexagram of "Earth" which is entirely yin. The hexagram of "Earth" occupies a position of six and seven parts. From the complete exhaustion of yang in the hexagram of "Breaking Up" to the return of yang, the interval exactly corresponds to the six and seven parts of the hexagram of "Earth." When considering whole numbers, Wang Bi says "a total of seven days."

且今七日來《復》之義，詳夫孔氏之《疏》，雖得之於前，而又失之於後也。何哉？且《易》云七日來《復》，輔嗣之《注》又言七日，雖則引《經》、《注》破褚氏、莊氏之誤，於義為得。末又引《易緯》一鄭氏六日七分，則其理文背《經》、《注》之義。且《易緯》、鄭氏言每卦得六日七分，財未詳六日七分能終一卦之義。

Now looking at the meaning of "seven days to return," we find that Kong Yingda's commentary is correct in the first part but wrong in the latter. Why? The classic text says "seven days to return," and Wang Bi's annotation also mentions seven days. Kong's commentary cites the text and Wang's annotation to refute the errors of Chu and Zhuang, which is correct. However, in the end, he cites the "Yi Wei" and Zheng Xuan's "six days and seven parts," which contradicts the original meaning of the text and Wang's annotation. Moreover, the "Yi Wei" and Zheng Xuan only mention that each hexagram takes six days and seven parts, but they never clearly explain how six days and seven parts can complete a hexagram.

略試論之：且坎、離、震、兌四正之卦也，存四位，生乾、坤、艮、巽之卦，每位統一時，每爻主一月，此則四純之卦也。又若重卦自《復》至《乾》六爻，而經六月也；自《娠》至《坤》亦六爻，而經六月也，則一爻而主一月也照昭矣。而云六日七分為義，則作《疏》者不思之甚也。

Let me briefly discuss this: Kan, Li, Zhen, and Dui are the four cardinal trigrams, occupying the four cardinal positions, from which the trigrams Qian, Kun, Gen, and Xun are generated. Each cardinal position governs a season, and each line corresponds to a month, which is how the four pure trigrams are divided. Now considering compound trigrams: from Fu to Qian, the yang lines increase from one to six, totaling six lines, spanning six months; similarly, from Guo to Kun, the yin lines also increase from one to six, taking the same six months. This clearly shows that one line corresponds to one month. Yet they insist on establishing meaning based on six days and seven parts, which shows that the commentators were clearly not thinking carefully.

且夫七日來《復》者，十月之末，坤卦既終，陰已退，陽黑復生也。為天有十日，陽上生也。至七為少陽，陰陽交易而生，當陽復來之時，為老陰。待經陰之數盡，至七日少陽。七日來復，則合《經》、《注》之義也。

As for the phrase "seven days to return": by the end of the tenth month, the Hexagram of Earth (坤) has been completed, and the yin energy has entirely receded, allowing yang energy to begin to emerge again. Heaven has ten days (the ten Heavenly Stems), and yang energy grows upward from the bottom. When it reaches the seventh position, it becomes the Lesser Yang. Yin and yang alternate in generation: when yang energy returns, the previous stage was Old Yin; when the count of yin reaches its end, on the seventh day it transforms into Lesser Yang. Thus, the concept of "seven days to return" aligns with the meaning of the classic text and Wang Bi's commentary. (This passage has several missing sections in the original source, and the same is true of the Siku Quanshu edition.)

《繫辭》曰天一、地二，天三、地四，天五、地六，天七、地八，天九、地十，此乃五行生成之數也。天一生水，地二生火，天三生木，地四生金，天五生土，此其生數也。如此，則陽無匹，陰無偶，故地六成水，天七成火，地八成木，天九成金，地十成土。於是陰陽各有匹偶，而物得成矣。故謂之成數也。又曰：天數五，地數五，五位相得，而各有合，此所以成變化而行鬼神謂此也。

The Great Treatise says: "Heaven is one, Earth is two; Heaven is three, Earth is four; Heaven is five, Earth is six; Heaven is seven, Earth is eight; Heaven is nine, Earth is ten." These ten numbers are the generating numbers and the completing numbers of the Five Phases. Heaven one generates water, Earth two generates fire, Heaven three generates wood, Earth four generates metal, Heaven five generates earth. These five are the generating numbers. However, only the generating numbers would not allow the yang numbers to have their counterparts, nor would the yin numbers form pairs. Therefore, the Earth six completes water, Heaven seven completes fire, Earth eight completes wood, Heaven nine completes metal, and Earth ten completes earth. In this way, yin and yang each have their counterparts, and things are formed. Hence, the latter five are called the completing numbers. The text also says: "Heaven has five numbers, Earth has five numbers, the five positions correspond to each other and each has its match." What is meant by "achieving transformation and operating as ghosts and spirits" is precisely this.

又數之所起，起於陰陽；陰陽往來，在於日道。十一月冬至，以及夏至，當為陽來。正月為春，木位也，日南極，陽來而陰往。冬，水位也，當以一陽生為水數。五月夏至，日北極，陰進而陽退。夏，火位也，當以一陰生為火數。但陰不名奇數，必六月二陰生為火數也。

Another school of thought says that the origin of numbers lies in yin and yang, and the movement of yin and yang depends on the path of the sun. From the winter solstice in the eleventh month until the summer solstice, this period is considered the arrival of yang energy. The first month is spring, belonging to the wood position. At this time, the sun reaches the southernmost point, and yang comes while yin retreats. Winter belongs to the water position, so the number 'one', representing the initial emergence of yang, is used for water. In May, at the summer solstice, the sun reaches the northernmost point, and yin advances while yang retreats. Summer belongs to the fire position, so the number representing the initial emergence of yin should be used for fire. However, yin cannot be called an odd number, so the number 'two', representing the emergence of two yins, is used for fire instead.

是故《易》稱《乾》貞於十一月，《坤》貞於六月，來而皆左行。由此冬至以及夏至，當為陽來也。正月為春，木位也，三陽已生，故三為木數。夏至以及於冬至為陰進。八月為秋，金位也；四陰以生，故四為金數。三月春之季，土位五陰以生，故五為土數。此其口口口也。

Therefore this school of thought says: The hexagram Qian is in its proper position in the eleventh month, and the hexagram Kun is in its proper position in the sixth month. Both move in a counterclockwise direction. From the winter solstice to the summer solstice, yang energy is rising: the first month is spring, belonging to the wood position, at which time three yang energies have emerged, so the number three is taken as the number for wood. From the summer solstice to the winter solstice, yin energy is increasing: the eighth month is autumn, belonging to the metal position, at which time four yin energies have emerged, so the number four is taken as the number for metal; the third month is the last month of spring, belonging to the earth position, at which time five yin energies have emerged, so the number five is taken as the number for earth. This is their (the original text is missing three characters) explanation.

又萬物之本有生於元，著生於微。萬物成形，必以微、著為漸；五行先後，亦以微、著為次。五行之體，水最微，為一；火漸著，為二；木形實，為三；金體固，為四；土質大，為五，亦是次序之宜矣。劉氏與顧氏皆以為水、火、木、金得土數而成，故水數成六，火數成七，木數成八，金數成九，土數成十，義亦然也。

There is another view: the origin of all things comes from "non-existence" to "existence," from subtle to prominent. All things take form necessarily by progressing from subtle to prominent; the order of the Five Phases is also arranged according to their subtlety and prominence. In terms of their physical forms, water is the most subtle, hence it is ranked first; fire becomes gradually more prominent, hence it is ranked second; wood already has a tangible form, hence it is ranked third; metal has a solid body, hence it is ranked fourth; earth has a vast and broad quality, hence it is ranked fifth—this order is also considered appropriate. Liu and Gu both believe that water, fire, wood, and metal each require the number five of earth to be complete, so the completed number of water is six, fire is seven, wood is eight, metal is nine, and earth is ten, and the reasoning is the same.

今詳眾賢之論，以天一至天五為五行之生數，則不釋所以能生之之義也；以地六至地十為五行之成數，則不釋所以能成之之義也，故學者莫洞其旨。蓋由象與形，不析有元之義也；道與器，未分上下之理也。

Now looking carefully at the discussions of the ancients: they take the numbers from Tian Yi to Tian Wu as the generating numbers of the Five Phases, but do not explain why these numbers can "generate"; they take the numbers from Di Liu to Di Shi as the completing numbers of the Five Phases, but also do not explain why these numbers can "complete." Therefore, scholars have always failed to grasp the true meaning. The root of the problem lies in: when discussing "xiang" and "xing," they have not analyzed the distinction between "you" and "wu"; when discussing "dao" and "qi," they have not clearly distinguished the boundary between the transcendental and the material.

略試論之：《易》曰：形而上者謂之道，形而下者謂之器。則地六而上謂之道，地六而下謂之器也。謂天一、地一不天三、地四，止有四象，未著乎形體，故日形而上者謂之道也。

Let me briefly discuss this. The Great Treatise says: "What is above form is called the Way, and what is below form is called the vessel." Following this reasoning, the numbers one to five above six in the earthly stem belong to the Way, while the numbers six to ten below six in the earthly stem belong to the vessel. This means that the Heaven One, Earth Two, Heaven Three, and Earth Four only form the four images, but have not yet descended to the physical form, so they are called "what is above form is called the Way."

天五運乎變化，上駕天一，下生地六，水之數也；下駕地二，上生天七，火之數也；右駕天三，左生地八，木之數也；左駕地四，右生天九，金之數也；地十應五而居中，土之數也。此則已著乎形數，故日形而下者之謂器。

Heavenly Five operates within to generate transformation: it governs Heaven One above and produces Earth Six below, which is the number of water; it governs Earth Two below and produces Heaven Seven above, which is the number of fire; it governs Heaven Three to the right and produces Earth Eight to the left, which is the number of wood; it governs Earth Four to the left and produces Heaven Nine to the right, which is the number of metal; Earth Ten corresponds with Heaven Five and resides in the center, which is the number of earth. At this point, the numbers have taken form, so it is called "what is formed is called an object."

所謂象之與形者，《易》云：見乃謂之象，河圖所以示其象也。形乃謂之器，洛書所以陳其形也。本乎天者親上，本乎地者親下，故日：河以通乾出天，洛以流坤吐地。《易》者，報道與器，所以聖人兼之而作《易》。《經》云：河出圖，洛出書，聖人則之。斯之謂矣。

The distinction between "xiang" (image) and "xing" (form): The Great Treatise says "when something is seen, it is called xiang." The River Chart is used to display this xiang. "When something takes shape, it is called qi" (object). The Lake Chart is used to arrange this xing. Based on the heavens, things are attached above; based on the earth, things are attached below. Therefore, the Spring Annals says: The Yellow River connects with Heaven and releases the heavenly seed, while the Luo River flows downward to Earth and releases the earthly symbol. The Book of Changes encompasses both the way (dao) and objects (qi) (the original text says "bao" which is a mistake for "bao" meaning "encompass"). Therefore, the sage combined the River Chart and the Lake Chart to compose the Book of Changes. The Great Treatise says "the River produced the chart, the Luo produced the book, and the sage followed them," which refers to this meaning.

且夫河圖之數，惟四十有五，蓋不顯土數也。不顯土數者，以河圖陳八卦之象，若其土數，則入乎形數矣。是兼其用而不顯其成數也。洛書則五十五數，所以成變化而著形器者也。故河圖陳四象而不言五行，洛書演五行而不述四象，然則四象亦金、木、水、火之成數也。

The total number of the He Tu is only forty-five, because it does not display the completed number of Earth. The reason it does not show the Earth number is that the He Tu presents the images of the Eight Trigrams; once the Earth number is included, it would become a tangible number. Therefore, it only incorporates the function of Earth but does not display its completed number. The Luo Shu, on the other hand, has fifty-five numbers, used to achieve transformation and to manifest form and objects. Thus, the He Tu presents the Four Symbols but does not discuss the Five Phases, while the Luo Shu deduces the Five Phases but does not mention the Four Symbols. Therefore, the Four Symbols are actually the completed numbers of Metal, Wood, Water, and Fire.

在河圖，則老陽、老陰、少陽、少陰之數是也；在洛書，則金、木、水、火之數也。所以異者，由四象附土數而成質，故四象異於五行矣。然而皆從天五而變化也。

The same numbers nine, six, seven, and eight: when arranged in the River Chart, they represent the numbers of old yang, old yin, young yang, and young yin; when arranged in the Lo Shu, they represent the numbers of metal, wood, water, and fire. The difference between them lies in the fact that the four trigrams need the number of earth to take form, so the four trigrams and the five elements are divided into two layers. However, both are generated through the movement of the number five from heaven.

至於天數五，地數五，五位相得而各有合焉者，此備陳五行相生之數耳。且五行雖有成數，未各相合，則亦未有所從而生矣。故天一與地六合而生水，地二與天七合而生火，天三與地八合而生木，地四與天九合而生金，天五與地十合而生土。伏犧而下，但乘其數，至黃帝始名，原缺乙丙丁也。

As for the statement 「Heavenly numbers are five, earthly numbers are five, the five positions mutually generate and each has its counterpart」, it fully explains the numerical relationships of the Five Phases. Although each of the Five Phases has its own numerical value, without mutual coordination, they cannot produce tangible things. Therefore, Heaven One combines with Earth Six to generate Water, Earth Two combines with Heaven Seven to generate Fire, Heaven Three combines with Earth Eight to generate Wood, Earth Four combines with Heaven Nine to generate Metal, and Heaven Five combines with Earth Ten to generate Earth. From Fuxi onwards, these numbers were simply used; it was not until the time of the Yellow Emperor that they were given names (the original text here is missing), namely the names of the Ten Heavenly Stems such as Jia, Yi, Bing, Ding, and so on.

今眾賢以一陽生為水數，二陰生為火數，三陽生為木數，四陰生為金數，五陽生為土數，原缺說強配之也，則非天地自然之數也。至於以微、著為漸者，亦非通論，何哉？且以堅固言之，則土不當後於金也；以廣大言之，則火不當後於水也；蓋五行之質，各稟自然，偶合而生，相因於數；微、著之論，實非《經》旨矣。

Nowadays, all the sages have taken one yang as the water number, two yin as the fire number, three yang as the wood number, four yin as the metal number, and five yang as the earth number (the original text here is missing), which are all forced interpretations and not the natural numbers of heaven and earth. As for using "from subtle to manifest" to arrange the order, this is also not a thorough understanding. Why? If we consider firmness, earth should not come after metal; if we consider vastness, fire should not come after water. The forms and qualities of the five phases each receive their nature from the natural world, coming together by chance to produce each other, and they depend on each other according to their numbers. The discussion of ordering them by subtle to manifest is certainly not the original meaning of the classic text.

又若十一月一陽生為奇數者，謂天一動乎坎之中也；五月一陰生為偶數者，謂地二動乎離之中也；以六月二陰生為偶數，則未知所出之宗也。

Furthermore, the statement that the first yang in November is considered an odd number refers to the heavenly stem Tianyi (天一) arising in the middle line of the Kan trigram. The statement that the first yin in May is considered an even number refers to the earthly branch Di'er (地二) arising in the middle line of the Li trigram. As for the claim that the two yins in June are considered even, it is unclear where its basis comes from.