On Explaining the Trigrams

說卦。昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道徳而理於義，窮理盡性以至於命。

This is the "Shuo Gua Zhuan." Formerly, the sages composed the Zhou Changes, secretly receiving assistance from the divine to create the method of divination with the yarrow stalks. They took the number three from heaven and the number two from earth as the basis for establishing numbers. Observing the changes of yin and yang, they established the structure of the hexagrams. They developed the meaning of hardness and softness to produce the lines (yao), making everything harmonious with morality and orderly according to righteousness. They thoroughly explored physical phenomena, fully understood the nature of things, and ultimately came to comprehend the mandate of heaven.

昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。三才者，天，陽也；地，陰也；人者，陰陽之中也。以物言之，則陽也，陰也，太極也；以事言之，則始也，壯也，究也；以位言之，則下也，中也，上也。三才之中，復有陰陽焉，故因而重之以為六爻，而天下之能事畢矣。

In ancient times, the sages composed the Zhou Yi in order to follow the principles of life and destiny. Therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and strength, and the principle of humanity as benevolence and righteousness. By combining the three elements of Heaven, Earth, and humanity, each paired with two lines, the Yi requires six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternately using soft and strong lines, the Yi has six lines forming its structure and meaning. Sima Guang explained that the three elements refer to Heaven as yang, Earth as yin, and humanity situated between yin and yang. From the perspective of things, it is yang, yin, and the Supreme Ultimate; from the perspective of actions, it is beginning, flourishing, and completion; from the perspective of positions, it is lower, middle, and upper. Within the three elements, each contains yin and yang, so the three-line trigrams are overlapped to form six lines, and thus all possible actions in the world are complete.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。

Heaven and Earth establish the positions of above and below, mountains and marshes communicate with each other through their energies, thunder and wind interact with each other, water and fire do not despise each other, and the eight trigrams intermingle with one another. Calculating past events is called forward reasoning, while predicting future events is called reverse reasoning. Therefore, the Zhou Changes deals with reverse reasoning. Thunder is used to stimulate all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, mountain is used to stop all things, lake is used to make all things joyful, heaven is used to govern all things, and earth is used to gather all things.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震，東方也。齊乎巽，巽，東南也；齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也，聖人南面而聽天下，嚮明而治，葢取諸此也。

Heavenly Emperor starts from the Zhen trigram, arranging all things in the Xun trigram, causing all things to appear in the Li trigram, nurturing and cultivating all things in the Kun trigram, bringing joy to all things in the Dui trigram, and causing yin and yang to contend in the Qian trigram. Making all things weary in the Kan trigram, and completing all things in the Gen trigram. All things are born from the Zhen trigram, which is located in the east. In the Xun trigram, all things are arranged, which is located in the southeast; the term "齐" means that all things are clean and orderly. Li represents brightness, and all things appear to each other here, and it is the southern trigram; sages face south to govern the world, facing the direction of brightness, which is probably derived from this symbolism.

坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。

Kun represents the earth, where all things receive nourishment, hence it is said "the mandate is fulfilled in Kun." Dui corresponds to autumn, a time when all things are joyful, hence it is said "speech is expressed in Dui." "Struggle in Qian" refers to Qian, the trigram of northwest, which signifies the confrontation and interaction of yin and yang energies. Kan represents water, the trigram of due north, also the trigram of toil, where all things retreat and conceal, hence it is said "toil is expressed in Kan." Gen is the trigram of northeast, where all things complete their end and begin anew, hence it is said "completion is expressed in Gen."

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，撓萬物者莫疾乎風，燥萬物者莫熯乎火，說萬物者莫說乎澤，潤萬物者莫潤乎水，終萬物始萬物者莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。

The term "spirit" refers to its ability to cause profound and mysterious transformations in all things. Nothing moves things more swiftly than thunder, nothing shakes them more powerfully than wind, nothing dries them more intensely than fire, nothing pleases them more than marshes, nothing moistens them more than water, and nothing concludes and begins them more greatly than mountains. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, mountains and marshes communicate through their energies, and only then can changes arise and all things be formed. The nature of Qian is strong and vigorous, the nature of Kun is gentle and yielding, the nature of Zhen is movement, the nature of Xun is penetration, the nature of Kan is depression, the nature of Li is attachment, the nature of Gen is stillness, and the nature of Dui is joy.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。

In terms of animals: Qian represents the horse, Kun represents the ox, Zhen represents the dragon, Xun represents the chicken, Kan represents the pig, Li represents the wild chicken, Gen represents the dog, and Dui represents the sheep. In terms of the human body: Qian represents the head, Kun represents the abdomen, Zhen represents the feet, Xun represents the thighs, Kan represents the ears, Li represents the eyes, Gen represents the hands, and Dui represents the mouth. Qian is Heaven, so it is called the father; Kun is Earth, so it is called the mother. Zhen is the first yang line obtained by Kun seeking Qian, thus it is called the Eldest Son; Xun is the first yin line obtained by Qian seeking Kun, thus it is called the Eldest Daughter; Kan is the second yang line obtained through seeking, thus it is called the Middle Son; Li is the second yin line obtained through seeking, thus it is called the Middle Daughter; Gen is the third yang line obtained through seeking, thus it is called the Youngest Son; Dui is the third yin line obtained through seeking, thus it is called the Youngest Daughter.

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

The trigram Qian symbolizes: Heaven, roundness, the sovereign, the father, jade, metal, coldness, ice, bright red, a good horse, an old horse, a thin horse, a horse with mixed colors, and the fruit on a tree. The trigram Kun symbolizes: the earth, the mother, silk and cloth, cooking vessels, stinginess, fairness, a cow with a calf, a large cart, literary elegance, multitude, and a handle; on the earth it symbolizes black.

震為雷，為龍，為□黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馽足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。

The trigram Zhen symbolizes: thunder, dragon, mixed green and yellow colors (the original text is missing one character here), flowers in full bloom, wide roads, the eldest son, quick and impetuous decision-making, young green bamboo, reeds; in relation to horses, it symbolizes horses that are good at neighing, horses with white on the left hind leg, horses that lift their legs high when walking, and horses with a white spot on the forehead; in relation to crops, it symbolizes crops that regrow in reverse; when taken to the extreme, it symbolizes strength and vigor, and flourishing vitality.

巽為木，為風，為長女，為繩直，為工，為白，為長，為髙，為進退，為不果，為臭；其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍；其究為躁卦。

The trigram Xun symbolizes: wood, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, lack of decisiveness in action, smell; in terms of people, it symbolizes those with sparse hair, broad foreheads, and large white of the eyes, as well as those who seek quick profits and thus gain three times the market profit; when examined to its extreme, it becomes the trigram of restlessness.

坎為水，為溝瀆，為隠伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為羙脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚，為通，為月，為盜；其於木也，為堅多心。

The trigram Kan symbolizes water, ditches, concealment and concealment, straightening curves, bows and wheels; in terms of people, it signifies increased sorrow, heart disease, ear pain, and is also the blood trigram, symbolizing the color red; in terms of horses, it signifies a horse with a beautiful back, a horse that is easily excited, a horse that lowers its head, a horse with thin hooves, and a horse that walks with its legs dragging; in terms of vehicles, it signifies many calamities; it also symbolizes smoothness, the moon, and thieves; in terms of trees, it signifies trees that are hard and have many knots.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蠏，為蠃，為蚌，為龜；其於木也，為科上槁。坎，陽也，而為月；離，陰也，而為日，何也？日者，至陽之精也；月者，至陰之精也。坎，北方也，陰之極也，陰極則陽生其中矣；離，南方也，陽之極也，陽極則陰生其中矣。故坎離者，陰陽之交際，變化之本原也。

The trigram Li symbolizes fire, the sun, lightning, the middle female, armor and helmets, and spears and halberds. In terms of people, it represents someone with a large belly. It is also a dry trigram, symbolizing turtles, crabs, snails, clams, and tortoises. In terms of trees, it represents a tree that is hollow and has withered ends. Sima Guang explains that Kan is originally a yang trigram but symbolizes the moon, while Li is originally a yin trigram but symbolizes the sun. Why is this so? Because the sun is the essence of extreme yang, and the moon is the essence of extreme yin. Kan is located in the north, which is the extreme of yin, and at this extreme, yang begins to emerge. Li is located in the south, which is the extreme of yang, and at this extreme, yin begins to emerge. Therefore, the trigrams Kan and Li are precisely where yin and yang meet and where change originates.

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

The things symbolized by Gen include mountains, narrow paths, small stones, gate towers, fruits on trees and gourds on vines, gatekeepers and attendants, fingers, dogs, rats, and fierce beasts with black mouths; in terms of trees, it symbolizes hard and knotted trees. The things symbolized by Dui include marshes, young women, shamans, speech and words, destruction and breaking, attachment followed by rupture; in terms of land, it symbolizes hard saline soil; it also symbolizes concubines and sheep.

序卦。有天地然後萬物生焉，盈天地之間者唯萬物，故受之以屯。屯者，盈也；屯者，物之始生也。物生必蒙，故受之以蒙。蒙者，蒙也，物之稚也。物稚不可不養也，故受之以需。需者，飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師。師者，眾也。眾必有所比，故受之以比。比者，比也。

This is the "Xugua Zhuan." First there was heaven and earth, then all things came into being. The fullness between heaven and earth is all things, so the next is the Zun hexagram. "Zun" means fullness, and also the beginning of all things. The beginning of all things must be in a state of ignorance, so the next is the Meng hexagram. "Meng" means ignorance, referring to the immature stage of all things. Since all things are immature, they must be nurtured, so the next is the Xu hexagram. "Xu" refers to the way of nourishing through food and drink. With food and drink comes contention, so the next is the Song hexagram. With contention comes the gathering of people, so the next is the Shi hexagram. "Shi" means people. People must have something to rely on and connect with, so the next is the Bi hexagram. "Bi" means to be close and attached.

比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者，通也。物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者，事也。

After the hexagram of Qian, there must be accumulation, so the next hexagram is Xiao Xu (Small Accumulation). When things have accumulated, then rituals can be established, so the next hexagram is Lu (Ritual). Practicing rituals leads to smoothness and stability, so the next hexagram is Tai (Greatness). "Tai" means smoothness. Things cannot always be smooth, so the next hexagram is Fei (Not). Things also cannot always be blocked, so the next hexagram is Tong Ren (Union with People). Those who can harmonize with others will have all things coming to them, so the next hexagram is Da You (Great Possession). When one has great possession, one must not be arrogant, so the next hexagram is Qian (Humility). When one has great possession and is humble, one will surely be happy, so the next hexagram is Yu (Joy). Joy leads to following others, so the next hexagram is Sui (Following). Those who follow others out of joy will surely have affairs, so the next hexagram is Gu (Trouble). "Gu" means affairs.

有事而後可大，故受之以臨。臨者，大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者，合也。物不可以茍合而已，故受之以賁。賁者，飾也。致飾然後亨則盡矣，故受之以剝。剝者，剝也。物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者，養也。

After there is something, it can then grow strong, so the next is the Hexagram of Approaching. "Approaching" means growing strong. When things grow strong, they can then be observed, so the next is the Hexagram of Observing. When things can be observed, they can then gather together, so the next is the Hexagram of Eating the Fire. "Eating the Fire" means gathering. Things cannot merely be patched together carelessly, so the next is the Hexagram of Ornamentation. "Ornamentation" means decoration. When decoration reaches its extreme, the way of success is exhausted, so the next is the Hexagram of Splitting. "Splitting" means decay. Things cannot ultimately reach complete decay, for when decay reaches the upper limit, it must return to the lower position, so the next is the Hexagram of Returning. When returning to the right path, there is no more delusion, so the next is the Hexagram of No Falsehood. When there is genuine no falsehood, one can then accumulate, so the next is the Hexagram of Great Accumulation. When things have accumulated, they can then be nurtured, so the next is the Hexagram of Nurturing. "Nurturing" means nurturing.

不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者，陷也。陷必有所麗，故受之以離。離者，麗也。有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。

Without cultivation and nurture, there can be no action, so the following is the Great Excess hexagram. Things cannot remain excessive forever, so the following is the Kan hexagram. "Kan" means a pitfall. After a pitfall, there must be something to attach to, so the following is the Li hexagram. "Li" means attachment. The above is the Upper Canon. First there were heaven and earth, then all things came into being. After all things came into being, there were men and women. After men and women came husband and wife. After husband and wife came father and son. After father and son came ruler and subject. After ruler and subject came distinctions of above and below. After distinctions of above and below, propriety and righteousness had a place to rest.

夫婦之道不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遁。遁者，退也。物不可以終遁，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。進必有所傷，故受之以明夷。夷者，傷也。傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。物不可以終難，故受之以解。解者，緩也。

The relationship between husband and wife cannot be without enduring harmony, so the next hexagram is the Hexagram of Constancy. "Heng" means constancy. Things cannot remain in one place forever, so the next hexagram is the Hexagram of Withdrawal. "Dun" means withdrawal. Things cannot always withdraw, so the next hexagram is the Hexagram of Great Strength. Things also cannot remain strong forever, so the next hexagram is the Hexagram of Progress. Progress inevitably involves some harm, so the next hexagram is the Hexagram of Brightness Dimmed. "Yi" means harm. If one is injured outside, they must return to their home, so the next hexagram is the Hexagram of the Family. When family affairs become impoverished, there will be discord, so the next hexagram is the Hexagram of Estrangement. "Kui" means estrangement. Estrangement inevitably leads to difficulties, so the next hexagram is the Hexagram of Obstruction. "Jian" means obstruction. Things cannot remain in difficulty forever, so the next hexagram is the Hexagram of Resolution. "Jie" means resolution.

緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者，決也。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。聚而上者謂之升，故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。

When the situation eases, there must be some loss, so the next is the卦 of Loss (Sun). Continuous reduction inevitably turns into gain, so the next is the卦 of Gain (Yi). Continuous gain inevitably leads to overflow, so the next is the卦 of决 (Gua). "Gua" means决断. After决断, there must be an encounter, so the next is the卦 of Encounter (Gou). "Gou" means meeting. When things meet, they gather, so the next is the卦 of Gathering (Cui). "Cui" means gathering. Gathering and moving upward is called rising, so the next is the卦 of Ascending (Sheng). Continuous rising inevitably leads to stagnation, so the next is the卦 of Obstruction (Kun). Being obstructed above inevitably leads to returning to below, so the next is the卦 of Well (Jing). The way of the well cannot be without change, so the next is the卦 of Change (Ge). Changing things is most appropriate with the Cauldron (Ding), so the next is the卦 of Cauldron (Ding).

主器者莫若長子，故受之以震。震者，動也。物不可以終動，止之，故受之以艮。艮者，止也。物不可以終止，故受之以漸。漸者，進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者，大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者，入也。

The eldest son is the most suitable to oversee the rituals of the ancestral temple, so the next comes the Zhen trigram. "Zhen" means movement. Things cannot keep moving without end; they must be stopped, so the next comes the Gen trigram. "Gen" means stopping. Things also cannot remain stopped forever, so the next comes the Jie trigram. "Jie" means gradual progress. Gradual progress must have a destination, so the next comes the Gui Mei trigram. Those who reach a destination will surely grow strong, so the next comes the Feng trigram. "Feng" means grandeur. Grandeur to the extreme will inevitably lose its place, so the next comes the Lu trigram. Being in exile without a place to stay, so the next comes the Xun trigram. "Xun" means entering.

入而後說之，故受之以兌。兌者，說也。說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟，終焉。

After entering, it brings joy, so the next is the Dui hexagram. "Dui" means joy. After joy, it spreads out, so the next is the Huan hexagram. "Huan" means dispersion. Things cannot remain dispersed forever, so the next is the Jie hexagram. With restraint, people follow, so the next is the Zhongfu hexagram. A person with trustworthiness will surely put it into action, so the next is the Xiaoguo hexagram. Doing things beyond the ordinary will surely succeed, so the next is the Ji Ji hexagram. Things cannot be exhausted and conclude, so the next is the Wei Ji hexagram, and the entire book ends here.

雜卦傳。乾剛坤柔，比樂師憂。臨、觀之義，或與或求。屯見而不失其居，蒙雜而著。震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。萃聚而升不來也，謙輕而豫怠也。噬嗑，食也；賁，無色也。兌見而巽伏也。隨，無故也；蠱則飭也。剝，爛也；復，反也。晉，晝也；明夷，誅也。井通而困相遇也。

This is the "Zagua Zhuan." Qian is strong and vigorous, while Kun is gentle and compliant. Bi is joy, while Shi is sorrow. Lin is giving, while Guan is receiving. Tun is the emergence of beginnings without losing its proper place, while Meng is confusion gradually becoming clear. Zhen is stirring up, while Gen is stillness. Shen and Yi are the beginning of prosperity and decline. Da Xu discusses timing, while Wu Wang speaks of unexpected calamities. Cui is gathering, while Sheng is ascending without returning. Qian is self-abasement and humility, while Yu is ease and indolence. Shi He discusses eating, while Ben speaks of ornamentation returning to nothingness. Dui is revealed externally, while Xun is concealed internally. Sui is not clinging to the old, while Gu is rectifying accumulated evils. Po is decay and rot, while Fu is returning. Jin resembles daylight, while Ming Yi is suffering from punishment. Jing is unobstructed, while Kun is encountering hardship.

咸，速也；恆，久也。渙，離也；節，止也。解，緩也；蹇，難也。睽，外也；家人，內也。否泰反其類也。大壯則止，遁則退也。大有，眾也；同人，親也。革，去故也；鼎，取新也。小過，過也；中孚，信也。豐，多故也；親寡，旅也。

Xian is quick response, Heng is enduring steadfastly. Huan is dispersion, Jie is restraint. Jie is relief, Jian is difficulty. Kui is separation from outside, Jiaoren is gathering from within. Po and Tai are two opposite kinds. Da Zhuang is strong and knowing when to stop, Duan is retreat. Da You is having many possessions, Tong Ren is harmonious with others. Ge is removing the old, Ding is taking in the new. Xiao Guo is slight excess, Zhong Fu is sincerity in the heart. Feng is many incidents, and with few close relatives, one becomes a traveler.

離上而坎下也。小畜，寡也；履，不處也。需，不進也；訟，不親也。大過，顛也。姤，遇也，柔遇剛也。漸，女歸待男行也。頤，養正也。既濟，定也。歸妹，女之終也。未濟，男之窮也。夬，決也，剛決柔也，君子道長，小人道憂也。案：序卦說、雜卦說並原本缺。

The nature of the trigram Li (Fire) tends upward, while the nature of the trigram Kan (Water) tends downward. Xiao Xu refers to the scarcity of what is gathered. Lu refers to being unsettled in one's position. Xu refers to waiting without advancing rashly. Song refers to mutual lack of intimacy. Da Guo refers to reversal of beginning and end. Gou refers to meeting, specifically a meeting where a yin line meets a yang line. Jie refers to a woman waiting for the proper rites from her husband before marriage. Yi refers to nurturing in accordance with the right path. Ji Ji refers to each line being in its proper position. Gui Mei refers to a woman having a settled place and lifelong support. Wei Ji refers to yang lines being exhausted and affairs not yet completed. Guai refers to decisive action, specifically the removal of yin by yang; the way of the gentleman grows more, while the way of the petty person becomes more anxious and dangerous. The annotator of the study hall says: The explanations of the "Xu Gua" and "Za Gua" by Sima Guang were originally lost.