Jiao's Glosses on the Changes, Volume One

行唐尚秉和節之撰

This volume was compiled by Shang Binghe, a native of Xingtang (now Xingtang County, Hebei Province). Shang's given name is "Jiezi."

悲哉，《易》之為書也！自東漢迄今，幾兩千年，總九經之注，不如《易》一經之多，而《易》義之晦自若也，誤解相承如故也。李剛主曰：「《易》二千年在漆室中。」真信心之言哉！蓋《易》之為書，義盡在經中，說皆在經外。如內外應予、卦位貴賤、陽升陰降、陽順陰逆、乾貞子、左行陽時六、坤貞未、右行陰時六等說，經傳皆不詳也。倘《乾鑿度》不言之，後人如何各大之？

What a sad thing, this book called The Zhou Changes! From the Eastern Han dynasty to the present day, nearly two thousand years have passed, yet the total amount of commentary on the Nine Classics is still less than that on a single volume of The Zhou Changes. Yet the meaning of The Zhou Changes remains as obscure as ever, and the misunderstandings of previous generations continue to be passed down. Li Nen (pen name Gangzhu) once said, "The Book of Changes has been confined in a dark room for two thousand years." This is truly heartfelt and sincere. Originally, the meaning of The Zhou Changes lies entirely within the text itself, while the explanations used to understand the text, known as "Yi Shuo," are all outside the text. For example, the correspondence between the inner and outer trigrams, the distinction of importance among the trigram positions, the movement of yang lines ascending and yin lines descending, the order of yang lines moving in a clockwise direction and yin lines moving counterclockwise, and statements such as "Qian is faithful to the Zi (rat) and moves left through the six yang hours" and "Kun is faithful to the Wei (sheep) and moves right through the six yin hours"—none of these are clearly explained in the text or in the Yi Zhuan. If the Yi Wei · Gan Zao Du had not recorded them, how could later generations have any basis for inquiry?

又如互卦，如干南，倘《左氏》不言，可竟襄助其無矣。又如旁通，如覆象，《左氏》雖言之，乃至東漢，口傳一失，遂知之不真，並《左氏》而誤解矣。由是而推之，卦象如震車、震旗、震姬、震射、震威、震殺、艮言、艮鳥、坎眾等象，並見於《左氏》內外傳，後儒失其義，而竟疑此象矣。其餘所未言而象之遺失者，不知凡幾也。夫易說易象，解《易》之根本也。觀春秋人說《易》，無一字不本於象，其重可知。失其說，亡其象，而強詁之，不猶瞽者之辨黑白、聾者之聽音聲乎？必無當矣。

For example, take the interrelated trigrams. Suppose the position of the trigram Qian (Heaven) in the southern direction in the Earlier Heaven arrangement, if the Zuo Zhuan had not mentioned it, later scholars would insist that such a concept never existed in ancient times. Similarly, concepts such as mutual transformation (where the yin and yang of both trigrams are reversed, making them mutually connected) and inverted images (where a trigram is reversed top to bottom to form another trigram), which the Zuo Zhuan clearly used, became unclear after the oral transmission between teacher and student in the Eastern Han dynasty was broken. People no longer understood them accurately, and even the text of the Zuo Zhuan was misinterpreted. By extension, other trigram images such as Zhen representing a chariot, a flag, a woman, shooting, authority, and killing; Gen representing speech and a bird; and Kan representing a crowd, all appear in both the Zuo Zhuan and the Guoyu (the internal and external transmissions of the Zuo school). Later scholars, having lost the meanings and explanations of these images, instead doubted their existence. As for trigram images not mentioned by the Zuo school and already lost, how many more are there? To understand the Yi Jing, one must rely on its interpretations and images. When people of the Spring and Autumn period discussed the Yi, every word they used was based on the trigram images. This shows how important the images are. If one loses the interpretations and the images of the Yi, yet insists on interpreting the classics, it would be like a blind person trying to distinguish black from white or a deaf person trying to hear sound. Such an approach can never reach the heart of the matter.

今日之易說，東漢人之易說也。西漢所遺，皆零詞斷句，不能會其通，獨焦氏《易林》尚為完書，乃歴代學者皆以占辭視之。餘獨以為焦氏林詞多至四千餘，其必有物焉以主其詞；不然，以一卦為六十四詞，雖善者不能也。乃日夜覃精而求其故，求之既久，然後知其本於易象。其深者雖不能盡通，淺者遂得其八九。乃昔人為之注者，祗釋其故事、地名、人名，及草木禽獸蟲魚之名，無釋及卦象者。今既稍有所通，遂卽其通者而詳註之。

The current interpretation of the Book of Changes is actually only the interpretation of the Eastern Han dynasty. The remnants left from the Western Han dynasty are just scattered phrases, unable to form a complete system of meaning. Only Jiao Yanshou's "Forest of Changes" remains a complete work, but scholars through the ages have only regarded its divinatory verses as mere oracle texts. I, however, believe that Jiao's Forest of Changes contains over four thousand verses, among which there must be something that governs them all. Otherwise, if one hexagram were to be paired with sixty-four oracle texts, even the most skilled writer would find it impossible. Therefore, I have thought about this day and night, seeking the reason behind it. After prolonged inquiry, I finally realized that all the verses in the Forest of Changes originate from the images of the Book of Changes. Although some of the more difficult ones remain obscure, the more accessible ones are already understood by me to about eight or nine tenths. However, those who have previously annotated the Forest of Changes have only explained the stories, place names, personal names, and the names of plants, birds, animals, insects, and fish within it, without anyone interpreting them from the perspective of the hexagram images. Now that I have made some progress in understanding, I will now provide detailed annotations for the parts I have already grasped.

注之既久，兼得其易說；又久之，而知焦氏之易象易說，為東漢所無。於是由其說以解《易》，凡李剛主所謂二千年漆室者，往往復明；復由其說以解《左傳》，凡服虔？杜預所不解或誤解者，象皆有著。乃恍然於易說易象至東漢頗失其傳，東漢人之誤解有由也。閒常輯《易林》之說《易》者，次而編之，名曰《焦氏易詁》。有焦氏直說者，有焦氏未言、由其例以推得者，凡得十卷。

After studying for a long time, I gradually came to understand Jiao's interpretation of the Changes; after even longer study, I realized that the images and interpretations used by Jiao were not found in the Eastern Han period. Using Jiao's interpretations to explain the Zhou Changes, many of the parts that Li Nen called "two thousand years of darkness" became clear and bright. Using Jiao's interpretations to explain the Zuo Zhuan, wherever Fu Qian and Du Yu failed to explain or explained incorrectly, the hexagram images now had a place to fall into. Only then did I suddenly realize: the interpretations and images of the Changes had largely been lost by the Eastern Han period, and the misunderstandings of the Eastern Han people had their reasons. In my idle time, I often collected from the Yi Lin those parts that could explain the Changes, arranged them in order, and titled the collection "Jiao's Glosses on the Changes." Some parts were directly stated by Jiao Yanshou, while others were inferred according to his meaning and examples, and altogether I wrote ten volumes.

其間如「利涉大川」、「鶴嗚子和」、「有言」等解，及坤水、兌月等象，雖起東漢人質之，亦不得不謂焦氏之是，而悟己之非也。於是又頗雜採東漢以來名家易說，與焦說並列，以顯其得失，以較其短長。噫！以二千年之舊解而忽疑其誤，以數百年已熄之先天象而忽謂其復然，無乃駭眾。雖然，焦氏之書固在也，焦氏之說固如斯也。世之君子，倘有同好，請繹其言。

The explanations in the book, such as "favorable for crossing great rivers," "the crane's cry is answered by the child," and "there is a statement," as well as the hexagram interpretations like "Kun represents water" and "Dui represents the moon," would even make scholars from the Eastern Han dynasty rise from the dead and question them, yet they would have to admit that Jiao Yanshou was correct and realize their own mistakes. Therefore, I have widely collected the interpretations of various famous scholars since the Eastern Han dynasty and placed them alongside Jiao's views, to demonstrate their strengths and weaknesses and compare their merits and shortcomings. Alas! To suddenly doubt the old interpretations that have been passed down for two thousand years; to suddenly say that the Earlier Heaven hexagrams, which were already extinguished hundreds of years ago, have been re-established again, perhaps would cause great alarm among people. Although this is the case, Jiao's book still exists, and Jiao's interpretation is indeed as such. The gentlemen of the world, if you share my interest, please carefully examine these words.

西漢易學，得孔子嫡傳者三家，施、孟、梁邱是也。三家之學，同祖丁將軍寬。寬既從田何受《易》畢，復歸洛陽，從周王孫受古義。古義者，非孔氏《十翼》，蓋卽許慎所謂秘書、汲冡古《易》，但有陰陽秘書者是也，卽陰陽災變之學也。後高相專以陰陽災變說《易》，自言出於丁將軍，是其證。

In the Western Han dynasty, there were three schools of Yi studies that claimed to have inherited the teachings of Confucius directly: Shi Chou, Meng Xi, and Liang Qiu He. All three schools originated from Ding Kuan, who was known as "Ding General" because he had served as a general under King Liang Xiuwang. After studying the Yi under Tian He, Ding Kuan returned to Luoyang and studied the "ancient meaning" under Zhou Wangsun. The so-called "ancient meaning" was not the Ten Wings of the Confucian school, but rather what Xu Shen referred to as "secret documents," as well as the ancient version of the Yi discovered at Ji Zong. This kind of "secret documents" was characterized by its focus on yin and yang and calamity changes. Later, Gao Xiang specialized in interpreting the Yi using the theory of yin and yang and calamity changes, claiming to have inherited this tradition from Ding General, which was clear evidence of this lineage.

三家之學皆同，獨孟喜能候陰陽災變，自謂田生將死時枕喜膝受之，而施讎、梁邱賀皆不能。時賀已為少府侍中，貴幸，而喜獨能畢傳師業，名最高，故賀甚嫉之，既疏證喜言之詐，復譛之於帝，使有改師法之嫌。豈知賀謂喜言為詐，賀所謂田生絕於施讎手中者，其言尤詐乎？設田生果絕於施讎手中，喜安肯刺謬如此。蓋西漢經師，以有利祿故，每爭名，相傾軋以求勝，不獨易家也。

The teachings of the three schools were originally the same, but only Meng Xi was able to predict changes in yin and yang and disasters. He claimed that his teacher Tian Wangsun had personally taught him while lying on his knees as he was dying. However, Shi Chou and Liang Qiu He were not able to do so. At that time, Liang Qiu He had already held the position of Shao Fu and Shizhong, enjoying high status and favor. Yet Meng Xi was able to fully inherit the teachings of his school and gained the highest reputation, which made Liang Qiu He extremely jealous. First, he presented evidence to accuse Meng Xi of fabricating his words, and then he slandered the emperor, making Meng Xi suspected of altering the school's teachings. However, if Liang Qiu He claimed that Tian Wangsun died in Shi Chou's hands, then his own statement would be even more fabricated. If Tian Wangsun really died in Shi Chou's hands, why would Meng Xi invent such an obviously contradictory lie? In general, the scholars of the Western Han dynasty often competed for fame and power, and they often undermined each other to gain advantage, not only in the study of the Book of Changes.

由此觀之，三家之《易》，獨孟喜兼明陰陽，不墜師法，而焦延壽則問《易》於孟喜者也，故延壽亦兼明陰陽災變。其白生、翟牧不肯焦、京為孟學者，仍經師嫉妬之私；史謂延壽得隱士之說者，仍施、梁二家解嘲之語。蓋自孔子傳《易》，六傳而至田何，七傳而至丁將軍。丁將軍既從田何受《易》，復從周王孫受古義，周王孫百他，仍田何弟子也。然則陰陽災變之學，皆出自孔門，為傳《易》者所必學，其淵源可謂明悉矣。

From this we can see that among the three schools of the Book of Changes, only Meng Xi was proficient in yin-yang and calamity changes, and did not lose the methods passed down by his teacher. Jiao Yanshou was the one who asked Meng Xi about the Book of Changes, so Jiao Yanshou also mastered yin-yang and calamity changes. As for Bai Guang (Bai Sheng) and Zhai Mu, who were both disciples of Meng Xi, they refused to acknowledge that the teachings of Jiao Yanshou and Jing Fang were part of Meng's school. This was still due to the private jealousy between teachers. The historical records say that Jiao Yanshou learned the Book of Changes from a certain hermit, but this was still just the kind of self-justification used by the Shi and Liang families. We should know that since Confucius transmitted the Book of Changes, it passed through six generations to Tian He, and seven generations to Ding Kuan. Ding Kuan learned the Book of Changes from Tian He, and also learned the "ancient meaning" from Zhou Wangsun. Zhou Wangsun, whose name (the two characters "baita" are suspected to be missing), was also a disciple of Tian He. Therefore, the study of yin-yang and calamity changes comes from the same lineage as Confucius' school, and it was an essential part of the teachings of those who transmitted the Book of Changes. Its origin and transmission are clearly established.

徒以施、梁二家未得其全，遂謂孟喜陰陽之學非出自丁、田，更疑延壽易學非出自孟氏，豈知皆施、梁二家徒黨之誣詞哉。總之，陰陽災變之學，由丁寬證之，其源皆出於孔氏。後三家惟孟喜為能兼明，三家後惟焦、京能傳孟學，故京氏巍然為三家後第一大家，得立於學官。彼高相者，得丁將軍一體耳，非其倫也。

It is only because the Shī and Liáng families did not obtain the complete teachings of the Meng school that they claimed Meng Xi's yin-yang studies were not derived from Ding Kuan and Tian He, and even doubted that Jiao Yanshou's Book of Changes studies came from Meng Xi. They were unaware that these were merely slanderous remarks from the disciples of the Shī and Liáng families. In summary, by examining the lineage of Ding Kuan, we can see that the source of yin-yang disaster and transformation studies comes from the Confucian tradition. Among the three schools, only Meng Xi was capable of comprehensive understanding. After the three schools, only Jiao Yanshou and Jing Fang could inherit Meng's teachings. Therefore, Jing Fang became the foremost scholar among those following the three schools and was established in the official academic curriculum. As for Gao Xiang, he merely inherited one branch of Ding Jiangjun's teachings and cannot be compared with them.

秦禁書，獨不及於《易》，故其傳授永不絕。至田何，去孔子六世耳，故西漢易說，較東漢尤珍。乃至漢末，西京《易》存者，祗孟、京二家，有書無師，莫能傳習。鄭康成初習京氏，後棄去，學費氏，苦無師也。費直專以孔傳說《易》，無師可通也。王弼《易》之能風行晉唐者，亦以此。吳虞翻自謂世傳孟氏《易》，然焦延壽，學孟者也，焦氏所說易象，翻多不知，世傳孟《易》之言，果可信乎？至京氏，更無人道及，其餘無書者，更無論已。於是三家之學，至東漢嶄然齊亡。

During the Qin dynasty, the burning of books did not affect the Zhou Changes, so the transmission of the Yi has never been interrupted. It came to Tian He, who was only six generations after Confucius, so the interpretation of the Yi in the Western Han was more valuable than that in the Eastern Han. However, by the end of the Han dynasty, only the schools of Meng Xi and Jing Fang remained from the Western Han's Yi studies. They had writings but no teachers, and no one could transmit their teachings. Zheng Xuan (styled Kangcheng) first studied Jing's Yi, but later abandoned it and switched to Fei Zhi's Yi, precisely because there were no teachers available. Fei Zhi used Confucius' Ten Wings to explain the Yi, also because there were no successors to his teachings. Wang Bi's commentary on the Yi became popular during the Jin and Tang dynasties for the same reason. A man from Wu, Yu Fan, claimed that his family had passed down the Meng school of Yi. However, Jiao Yanshou studied the Meng school, and the Yi images used by Jiao were mostly unknown to Yu Fan. So can the statement that the Meng school of Yi was passed down through generations be trusted? As for the Jing school, no one even mentioned it. Others whose writings had already been lost need not be discussed. Thus, the three schools of Yi studies came to an end by the Eastern Han.

易說既亡，於是「射其元王中厥目」，《左氏》言先天象，杜預不知所謂，而不釋無與王之象矣。《左氏》以艮為言，以讒釋《明夷》之「有言」，杜預不知艮為覆震，震為言，又不知《謙》初至五，正反兩震言相背為讒，離正反兩兌口相對為「有言」，純用覆象，而誤解矣。其時服、賈之注皆在，可見此等晚說之失傳，自東漢已然，不始於杜預也。

Since the explanations of the Yi Jing have been lost, passages like "He shot at his head, and the king hit his eye" in the Zuo Zhuan cannot be understood. The Zuo Zhuan used the Earlier Heaven hexagrams, and Du Yu did not know what they referred to, nor could he explain the imagery of "yuan" (origin) and "wang" (king). The Zuo Zhuan took Gen as speech, using "slander" to explain the "there is speech" in Mingyi. Du Yu did not know that Gen is the reverse of Zhen, and that Zhen represents speech. He also did not realize that the Qian hexagram contains two Zhen, one positive and one negative, from the first line to the fifth line, which are opposite to each other, hence "slander." Similarly, the Mingyi hexagram has two Dui in its lower trigram, two "mouths" facing each other, hence "there is speech." In these cases, the Zuo Zhuan used reversed trigrams exclusively, and Du Yu therefore misunderstood them. During Du Yu's time, the old commentaries by Fu Qian and Jia Kui were still available, showing that the loss of these Yi explanations had already begun in the Eastern Han dynasty, and was not a phenomenon starting with Du Yu.

西漢《易》雖可貴，無如其書皆亡，見存者，祗《京易傳》三卷，及焦氏《易林》。《易傳》為為殘缺之餘，且專演八宮世應，乃易學之一端，蓋與丁將軍所學之古義、孟喜兼明之陰陽災變同，非專門詁《易》之書也。

The Yi learning of the Western Han dynasty, though valuable, unfortunately all the books from that time have been lost. What remains are only three volumes of Jing's Tradition of the Changes and Jiao's Forest of Changes. Jing's Tradition of the Changes itself is already fragmented, and it focuses exclusively on the method of the eight palaces and world and response lines. It is merely a branch of Yi learning, mostly belonging to the same category as Ding Kuan's study of "ancient meaning," and Meng Xi's integration of yin and yang and calamity transformation. It is not a specialized commentary on the Zhou Changes.

焦氏《易林》，二千年來，無有通其義者。唐王俞云：「言近指遠，易識難詳。」馬端臨曰：「《易林》總四千九十六卦，各為韻語，與《左傳》『鳳凰于飛，和鳴鏘鏘』、《漢書》『大橫庚庚，子為天王』之語，絕相類。豈古之占人，各有此等詞耶？莫可考也。」豈知《易》卦辭亦占辭也，而《易》之卦辭無一不根於象；《易林》繇辭多至四千餘，亦豈能離象造辭。知《易林》繇辭無一字不根於象，則《易林》之辭必於《易》有關矣。

Jiao's Forest of Changes has remained incomprehensible for two thousand years. Wang Yu of the Tang dynasty said about it, "The words are near at hand, but the meaning is far away; easy to recognize, yet difficult to elaborate." Ma Duolin said: The Forest of Changes contains four thousand and nine十六 hexagrams, each with a passage of rhyming words attached. These are very similar to phrases like "The phoenix flies together, their harmonious calls resound" from the Zuo Zhuan, and "Great Horizontal, bright and clear, the son becomes the heavenly king" from the Han Shu. Could it be that ancient diviners each had such line statements? It is now impossible to verify. But people do not realize that the line statements of the Zhou Changes are originally divination statements, and each line statement of the Zhou Changes is rooted in the hexagram image. The Forest of Changes has over four thousand line statements. How could they be created out of nowhere without reference to the hexagram images? If we recognize that every word in the line statements of the Forest of Changes is rooted in the image, then the statements of the Forest of Changes must necessarily be related to the Zhou Changes.

然自魏晉以迄明清，二千年來之易家，無有援以詁《易》者。則以西漢易學，至東漢已失傳，後儒所宗，獨馬、鄭、荀、虞諸說，而馬、鄭、荀、虞，皆在西京易說易象失傳之後；而焦氏《易林》繇辭，則字字步趨《周易》者也。西漢《周易》真詁，為東漢人所不知，則焦氏《易林》真詁，相因而不解者，勢也。

However, from the Wei and Jin dynasties up to the Ming and Qing, no one among the scholars of the I Ching over two thousand years referred to the Forest of Changes by Jiao to explain the Zhou Changes. This was because the Western Han interpretation of the I Ching had been lost by the Eastern Han, and the later scholars only followed the views of Ma Rong, Zheng Xuan, Xun Shuang, and Yu Fan. Ma, Zheng, Xun, and Yu all came after the loss of the Western Capital's interpretations and images of the I Ching. In contrast, the divinatory phrases of the Forest of Changes by Jiao followed each word of the Zhou Changes closely. Since the true interpretation of the Zhou Changes from the Western Han was unknown to the Eastern Han scholars, the true meaning of the Forest of Changes by Jiao also remained unknown, which was inevitable.

以故西漢之書存留至今者，雖皆不免訛誤，而舛錯顛倒、魯魚亥豕，多至十六七，不堪卒讀者，莫《易林》若也。追原其故，由歴代學者不知辭根於象，故莫能以象定辭，影響模糊，謂是為非，謂非為是，致使林辭疵累大半，而無如何，真可浩嘆也。

Therefore, the texts from the Western Han dynasty that have come down to us today, although all inevitably contain errors, none are as severe as the "Yi Lin" in terms of chaotic and inverted characters, such as mistaking "Lu" for "Yu" or "Hai" for "Shi," which account for more than six or seven tenths of the bad characters, making the text almost unreadable. The reason for this is that scholars through the ages did not understand that the words in the "Yi Lin" are rooted in the hexagram images. Therefore, they could not use the images to determine the characters, and had to rely on vague and unclear methods, thus often mistaking correct characters for incorrect ones and vice versa. As a result, most of the "Yi Lin" contains errors and there is little that can be done about it, which truly causes one to sigh deeply.

其顯者易見者，為先天卦象。先天卦象，後儒皆謂出於陳、邵，為宋以前所無，以儒家而用道家之說，玷汙儒席，莫斯為甚。黃梨洲、毛西河諸人，肆口謾罵，力辯其誣。後惠士奇、惠棟、焦循、張惠言、姚配中諸治《易》者，自標旗幟曰：「吾治漢《易》。」豈知治漢《易》者，皆盤旋於荀、虞腳下，荀、虞於西漢易學且不能明，焉有於後。今以焦氏《易林》考之，其用先天卦象者多於後天，而先天卦象，東漢諸儒多不知，致解《既濟》九五爻辭，及《大有》《同人》《師》《比》諸卦名，靡不錯誤，此一證也。今將焦氏《易林》言先天卦象者，標舉如左。

The most obvious and clear point is the Earlier Heaven hexagrams. When it comes to the Earlier Heaven hexagrams, later Confucian scholars all attribute them to Chen Tuan and Shao Yong, claiming that there were none before the Song dynasty. They consider it a serious disgrace for Confucian scholars to adopt Daoist ideas. Huang Zongxi (pen name: Lizi) and Mao Qiling (pen name: Xihé) and others openly criticized and strongly argued that it was a forgery. Later scholars such as Hui Shiqi, Hui Dong, Jiao Xun, Zhang Huiyan, and Yao Peizhong, who studied the Book of Changes, set up their own banners, claiming, "I study the Han dynasty Book of Changes." But they do not realize that those who claim to study the Han dynasty Book of Changes merely revolve around Xun Shuang and Yu Fan. Xun and Yu could not even understand the Western Han dynasty's Book of Changes, how could they possibly have a deeper source? Now, if we examine the Jiao's Forest of Changes, it uses more Earlier Heaven hexagrams than Later Heaven ones. In fact, most Eastern Han scholars were unaware of the Earlier Heaven hexagrams, leading to errors in interpreting the line statement of the Nine in the Fifth of the Hexagram of Completion, as well as the names of the Hexagrams of Great Possession, Fellowship, Army, and Contention. This is the first piece of evidence. Now I will list the parts in the Jiao's Forest of Changes that mention the Earlier Heaven hexagrams.

《屯》之《否》云：「登几上輿，駕駟南遊。」《否》中爻艮為幾，下坤為輿，上乾為馬，故曰「駕駟」；乾為行為南，故曰「南遊」。又《復》之《大壯》云：「遂到南陽，完其芝香。」《大壯》乾為陽，位南，故曰「南陽」；震為草，故曰「芝」；伏巽，故曰「香」。又《升》之《遯》云：「南行無遇。」乾為南為行，《遯》乾在上，故無遇。又《大有》之《乾》云：「南山大行。」乾為南為山，為大為行，故曰「南山大行」。此焦氏以乾為南之證也。

The "Forest Divination" entry "The Hexagram Zhun changing to the Hexagram Po" says: "Mounting the table and driving a team of four southward." The changed hexagram Po has the lower trigram Kuan (Earth) and the upper trigram Qian (Heaven). The lines two to four form the trigram Gen (Mountain), which represents a table, hence "mounting the table." The lower trigram Kuan is said in "The Commentary on the Hexagrams" to represent a large carriage, hence "driving a carriage." The upper trigram Qian is said in "The Commentary on the Hexagrams" to represent a horse, and four horses are called "a team," hence "driving a team of four." Qian also represents movement and the south, hence "southward journey." Another entry, "The Hexagram Fu changing to the Hexagram Da Zhuang," says: "Reaching Nanyang, completing its fragrance of chrysanthemum." The lower trigram of Da Zhuang is Qian, which represents yang and is located in the south, hence "Nanyang." The upper trigram is Zhen, which in "The Commentary on the Hexagrams" is said to represent young bamboo and reeds, which are grasses, hence "chrysanthemum." The trigram hidden (by transformation) in Zhen is Xun, which in "The Commentary on the Hexagrams" represents fragrance, hence "fragrance." Another entry, "The Hexagram Sheng changing to the Hexagram Duan," says: "Traveling south without meeting anyone." Qian represents the south and movement, and in the hexagram Duan, the trigram Qian is high in position, while the lower trigram is distant and not reachable, hence "traveling south without meeting anyone." Another entry, "The Hexagram Da You changing to the Hexagram Qian," says: "Great movement in the southern mountain." The hexagram Qian is pure Qian, which represents the south, mountain, greatness, and movement, all derived from Qian. These are all clear evidence that Jiao Yanshou regarded Qian as located in the south according to the Earlier Heaven arrangement.

《師》之《泰》云：「三人北行。」《泰》中爻震，為人為行，數三；坤北，故曰「三人北行」。又《渙》之《臨》云：「追亡逐北。」坤為北，震為追逐為往，亡，往也，故「追亡逐北」。又《坤》之《觀》云：「北辰紫宮。」《觀》中爻艮，艮為星辰；下坤，坤北，故曰「北辰」。又《晉》之《否》云：「北風寒涼。」《否》中爻巽，巽風；下卦坤，坤北，故曰「北風」。他坤北之證尚多，此特其顯著易解者。

The divination text "The Forest Commentary" on "The Army" changing to "The Peace" says: "Three people are traveling north." The "Peace" hexagram has Heaven above and Earth below. The trigrams from the third to fifth lines form Zhen, which represents people and movement. Zhen's Later Heaven number is three, hence "three people." Earth in the Earlier Heaven is located in the north, hence "traveling north." Again, the divination text on "The Dispersal" changing to "The Regency" says: "Pursue the lost and chase the northern forces." The "Regency" hexagram has兑 above and Earth below. Earth is in the north; the trigrams from the second to fourth lines form Zhen, which represents pursuit and movement. The character "亡" is interpreted as "going," hence "pursue the lost and chase the northern forces." Again, the divination text on "The Earth" changing to "The Contemplation" says: "The northern star in the Purple Palace." The "Contemplation" hexagram's third to fifth lines form Gen, which represents stars. The lower trigram is Earth, which is in the north, hence "northern star" — the Purple Palace is the place where the pole star resides. Again, the divination text on "The Progress" changing to "The Opposition" says: "North wind, cold and cool." The "Opposition" hexagram's third to fifth lines form Xun. The "Sayings of the Hexagrams" state "Xun represents wind." The lower trigram is Earth, which is in the north, hence "north wind." There are many other examples where Earth represents the north, but here only the most clear and easy to understand ones are cited.

《復》之《未濟》云：「東鄰西國，福喜同樂。」《未濟》上離，故曰「東鄰」；下坎，故曰「西國」。又《噬嗑》之《巽》云：「東鄰殺牛。」《巽》中爻離，離為牛，為東；兌折，故曰「東鄰殺牛」。又《遯》之《井》云：「避患東鄰。」《井》上坎，坎為避為患；中爻離，離東，故「避患東鄰」。又《晉》之《家人》云：「心意西東。」《家人》中爻離坎，離東坎西，故曰「心意西東」。又《訟》之《未濟》云：「避患西東。」亦以離東坎西為訓。又《隨》之《睽》云：「東鄰少女。」《睽》上離，故曰「東鄰」；下兌，故曰「少女」。此焦氏以離為東之證也。

The hexagram statement of "Fu" to "Wei Ji" says: "The eastern neighbor and the western country share happiness and joy." "Wei Ji" has a lower trigram Kan (Water) and an upper trigram Li (Fire). In the Earlier Heaven arrangement, Li is located in the east, hence "eastern neighbor"; Kan is located in the west, hence "western country." Another example is "Shi He" to "Xun," which says: "The eastern neighbor sacrifices a cow." "Xun" is a pure Xun trigram. The lines three to five form a Li trigram, and Li represents a cow (this image comes from the hexagram statement of Li, "raising a female cow is auspicious," not from "Shuo Gua"). Li also represents the east. The lines two to four form a Dui trigram, and according to "Shuo Gua," Dui represents destruction, hence the act of slaughtering. Together, this forms "the eastern neighbor sacrifices a cow." Another example is "Dun" to "Jing," which says: "Avoid danger from the eastern neighbor." "Jing" has an upper trigram Kan, which represents danger and difficulty, hence "avoid" and "danger." The lines three to five form a Li trigram, which is located in the east, hence "avoid danger from the eastern neighbor." Another example is "Jin" to "Jia Ren," which says: "The mind is divided between east and west." "Jia Ren" has the lines two to four forming a Kan trigram and the lines three to five forming a Li trigram. Li is in the east and Kan is in the west, hence "the mind is divided between east and west." Another example is "Song" to "Wei Ji," which says: "Avoid danger from east and west." This is explained in the same way, with Li representing east and Kan representing west. Another example is "Sui" to "Kui," which says: "The eastern neighbor is a young maiden." "Kui" has an upper trigram Li, hence "eastern neighbor"; the lower trigram is Dui, and according to "Shuo Gua," Dui represents a young maiden, hence "young maiden." These are all clear confirmations by Jiao Yanshou that Li represents the east (in the Earlier Heaven arrangement).

《履》之《訟》云：「受福西鄰。」《訟》上乾，為福；下坎，故曰「西鄰」。又《復》之《未濟》云：「東鄰西國。」《未濟》上離，為東鄰；下坎，為西國。又《姤》之《既濟》云：「西家嫁女。」《既濟》上坎，坎西，故曰「西家」。又《漸》之《屯》云：「東山西山。」《屯》中爻艮山，震後天在東，故曰「東山」；上坎，坎西，故曰「西山」。又《屯》林云：「平城道西。」《屯》中爻艮，為城為道；上坎，為平為西，故曰「平城道西」。又《遯》之《師》云：「雨師駕西。」《師》坎，為雨為西；中爻震，為駕，故曰「雨師駕西」。此焦氏以坎為西之確證也。

The Lin commentary on "The Foot" changing to "The Strife" says: "Receiving blessings from the western neighbor." "The Strife" has the upper trigram Qian (Heaven) and the lower trigram Kan (Water). The upper trigram Qian represents blessings, and the lower trigram Kan, in the Earlier Heaven arrangement, is located in the west, hence the phrase "western neighbor." Again, the commentary on "The Return" changing to "The Unfinished" says: "Eastern neighbor and western country." "The Unfinished" has the upper trigram Li (Fire) representing the eastern neighbor and the lower trigram Kan representing the western country. Another example is the commentary on "The Meeting" changing to "The Completion" which says: "The western family marries a daughter." "The Completion" has the lower trigram Li (Fire) and upper trigram Kan (Water). The upper trigram Kan is located in the west, hence "western family." Another instance is the commentary on "The Progression" changing to "The Obstruction" which says: "Eastern mountain and western mountain." "The Obstruction" has the lower trigram Zhen (Thunder) and upper trigram Kan (Water). The trigrams from the third to fifth lines form Gen (Mountain), which represents mountains; the lower trigram Zhen, in the Later Heaven arrangement, is located in the east, hence "eastern mountain"; the upper trigram Kan is located in the west, hence "western mountain"—thus both eastern and western mountains are seen within one hexagram. Another commentary on "The Obstruction" says: "The level city road to the west." "The Obstruction" has the trigrams forming Gen (Mountain), which represents city walls and roads; the upper trigram Kan represents levelness and the west, hence "level city road to the west." Again, the commentary on "The Retreat" changing to "The Army" says: "The rain god drives westward." "The Army" has the lower trigram Kan and upper trigram Kun (Earth). Kan represents rain and the west; the trigrams from the second to fourth lines form Zhen (Thunder), which represents driving, hence "the rain god drives westward." These are all clear confirmations by Jiao Yanshou that Kan represents the west in the Earlier Heaven arrangement.

《屯》之《大壯》云：「利走東北。」《大壯》上震，為行為東北，故曰「利走東北」。又《大壯》之《離》云：「丑寅不徙。」《離》通坎，坎中爻上艮下震，艮後天居丑寅，故曰「不徙」。丑寅者，東北也，言艮震先後天皆在東北也。此焦氏以震為東北之證也。

The divination statement "The hexagram Zun changes to Da Zhuang" says: "It is advantageous to move toward the Northeast." Da Zhuang has the upper trigram Zhen, which represents movement, and Zhen in the Earlier Heaven is located in the Northeast, hence the statement "It is advantageous to move toward the Northeast." Another statement, "Da Zhuang changes to Li," says: "Chou and Yin do not move." The hexagram Li's opposite hexagram is Kan. Kan's second to fourth lines form Zhen, and its third to fifth lines form Gen, forming "upper Gen and lower Zhen." Gen in the Later Heaven is located in the position of Chou and Yin, and Gen's meaning is to stop, hence the statement "Chou and Yin do not move." Chou and Yin are precisely in the Northeast. This shows that Zhen in the Earlier Heaven and Gen in the Later Heaven are both located in the Northeast. This is evidence that Jiao Yanshou took Zhen as representing the Northeast, with Zhen's position in the Earlier Heaven being the Northeast.

《泰》之《未濟》云：「實沈參墟。」按實沈為申次，參，二十八宿星名，皆在西南。《未濟》有三巽形，故既曰「實沈」，又曰「參」。又《歸妹》之《旅》云：「西賈巴蜀，寒雪至轂。」《旅》中爻巽，巽為商賈，巽西南，故「賈巴蜀」，巴蜀在西南也。又《家人》之《解》亦曰「西賈巴蜀」，則以《解》上卦震，震伏巽，巽西南，為月窟。邵子以東北震為天根，西南巽為月窟，本此也。此焦氏以巽為西南之證也。

The divination phrase "Shi Chen Can Xu" from "Wei Ji" in the context of "Tai" refers to "Shi Chen" which is one of the twelve earthly branches, corresponding to the Shen branch, and "Can" which is a star name among the twenty-eight constellations, both located in the Southwest. "Wei Ji" has six lines with alternating yin and yang, containing three half-images of Xun, as any two lines with a yin below and yang above form a half Xun. Therefore, both "Shi Chen" and "Can" are used to indicate the meaning of Xun being located in the Southwest. Similarly, the divination phrase "Xi Jia Ba Shu, Han Xue Zhi Gu" from "Gui Mei" in the context of "Lv" mentions "Ba Shu" in the Southwest because "Lv" has the lower trigram Gen and upper trigram Li, with the second to fourth lines forming the trigram Xun. The "Shuo Gua" states that Xun represents merchants who gain three times the profit, hence Xun is associated with commerce. Since Xun is located in the Southwest, it refers to merchants traveling to Ba Shu, which is located in the Southwest. The divination phrase "Xi Jia Ba Shu" from "Jia Ren" in the context of "Jie" also mentions "Ba Shu" because the upper trigram of "Jie" is Zhen, and the trigram hidden (by transformation) within Zhen is Xun, which is located in the Southwest, referred to as "Yue Ku." Shao Yong regarded the Northeast trigram Zhen as "Tian Gen" and the Southwest trigram Xun as "Yue Ku," based on this reasoning. This is the evidence that Jiao Yanshou used for Xun being located in the Southwest.

《既濟》之《損》云：「天門地戶。」按《損》上艮，故曰「天門」；下兌，故曰「地戶」。《內經》以戌亥為天門，辰巳為地戶，戌亥者，西北也。又《睽》之《晉》云：「闘戰天門。」《晉》中爻艮，故曰「天門」。又《升》之《鼎》云：「娵訾開門。」《鼎》通《屯》，《屯》中爻艮，故曰「娵訾」。娵訾者，亥次。又《未濟》之《困》云：「辰次降婁。」《困》通《賁》，《賁》上艮，艮為辰。降婁者，戌次。戌亥皆西北。又《革》之《賁》云：「亥午相錯。」《賁》上艮，故曰「亥」；下離，故曰「午」。其餘以艮為天門者尚多，不可勝數也。

The Lin's interpretation of "The Completion" changing to "The Loss" says: "Heaven's gate and Earth's gate." "The Loss" has the trigram Dui above and Gen below. The upper trigram is Gen, so it is said "Heaven's gate"; the lower trigram is Dui, so it is said "Earth's gate." The "Huangdi Neijing" takes Xu and Hai as Heaven's gate, and Chen and Si as Earth's gate. Xu and Hai are precisely in the Northwest—this shows that Gen is in the Northwest. Again, "The Strife" changing to "The Progress" says: "A battle at Heaven's gate." "The Progress" has the trigram Kun below and Li above. The lines two to four form the trigram Gen, so it is said "Heaven's gate." Again, "The Ascending" changing to "The Cauldron" says: "The opening of Zhu Zi." The corresponding trigram of "The Cauldron" is "The Sprouting," and the lines three to five of "The Sprouting" form the trigram Gen, so it is said "Zhu Zi"—"Zhu Zi" is the亥 position in the twelve zodiacal divisions. Again, "The Uncompleted" changing to "The Obstruction" says: "The Chen position descends to the Luo position." The corresponding trigram of "The Obstruction" is "The Ornament," and the upper trigram of "The Ornament" is Gen, which represents Chen; "Luo" is the戌 position. Both Xu and Hai belong to the Northwest. Again, "The Change" changing to "The Ornament" says: "Hai and Wu are crossed." The upper trigram of "The Ornament" is Gen, so it is said "Hai"; the lower trigram is Li, which in the Later Heaven is located to the South, and Wu is due South, so it is said "Wu." There are many other examples where Gen is regarded as Heaven's gate, too numerous to count.

《既濟》之《損》云：「天門地戶。」《損》下兌，故曰「地戶」。《內經》以辰巳為地戶，辰巳者，東南。又《大壯》之《離》云：「辰巳有咎。」《離》中爻上兌下巽，兌先天居辰巳，巽後天居辰巳，澤風相值為《大過》，《大過》死，故曰「有咎」。此焦氏以兌為東南之證也。

The divination phrase "Heaven's gate and Earth's gate" from "The Gain" hexagram's "Loss" line refers to "Earth's gate." The lower trigram of "Loss" is Dui, hence the term "Earth's gate." The "Yellow Emperor's Inner Canon" identifies Chen and Si as Earth's gate, and Chen and Si correspond to the southeast direction—thus Dui is located in the southeast. Additionally, the divination phrase "Chen and Si bring misfortune" from "The Great Strength" hexagram's "Fire" line states that "Fire" is double Fire, with the second to fourth lines forming Xun and the third to fifth lines forming Dui, which is called "the middle trigram with Dui above and Xun below." In the Earlier Heaven arrangement, Dui is located in Chen and Si, and in the Later Heaven arrangement, Xun is located in Chen and Si, placing them in the same position. When the lake (Dui) is above and the wind (Xun) is below, they form the "Great Excess" hexagram, which symbolizes funerals and mourning, hence the phrase "bring misfortune." This serves as evidence that Dui is located in the southeast according to Jiao Yanshou.

以上所舉先天卦象，可謂顯而易明矣。清初諸儒謂易象無先天者，觀此得無顏汗乎。妙在當時無一人能解此辭也。惟西漢時是否名曰先天象、後天象，則無明文可證。後儒謂其名不合，擬改先天名為天地定位圖，後天為帝出震圖。豈知邵子祗以先天屬伏犧，後天屬文王，為不當耳；至先後天之名，必隨此圖以俱來，故能切當如此，非可擅改也。然焦氏所用，不祗先天卦象，卽邵子所謂乾一、兌二、離三、震四、巽五、坎六、艮七、坤八之先天卦數，後儒謂繫邵子妙悟、實與法象皆不合者，焦氏亦靡不用之。可見此數亦非邵子所定，其傳亦甚古也。茲標出如左。

The above examples of the Earlier Heaven trigrams are clear and explicit. The scholars of the early Qing dynasty claimed that the Yi Jing had no Earlier Heaven trigrams, but seeing these examples, can they not feel ashamed and embarrassed? The remarkable thing is that no one at that time could explain these terms properly. However, it is not clear whether the terms "Earlier Heaven" and "Later Heaven" were already used in the Western Han dynasty. Later scholars thought these terms were inappropriate and intended to rename "Earlier Heaven" as "Heaven and Earth Positioning Diagram" and "Later Heaven" as "Emperor Emerging from Zhen Diagram." But they did not realize that Shao Yong assigned the Earlier Heaven to Fuxi and the Later Heaven to King Wen, which was the inappropriate part. As for the terms "Earlier Heaven" and "Later Heaven," they must have been transmitted together with the diagrams, hence their accuracy and appropriateness, and should not be changed arbitrarily. However, Jiao Yanshou did not use only Earlier Heaven trigrams; he also used the sequence of numbers for Earlier Heaven trigrams as described by Shao Yong: "Qian one, Dui two, Li three, Zhen four, Xun five, Kan six, Gen seven, Kun eight." Later scholars claimed that this sequence was Shao Yong's own insight and had nothing to do with the principles of the trigrams, but Jiao Yanshou also used it. This shows that this sequence was not established by Shao Yong alone, but had been passed down from a very ancient time. Now I present it as follows.

《恆》之《泰》云：「一身兩頭。」《泰》坤為身，乾一，故曰「一身」。又《同人》之《乾》云：「一臂六手。」乾先天一，故曰「一臂」；後天數六，故曰「六手」。又《巽》之《訟》云：「一簧兩舌。」《訟》上乾，故曰「一」；下坎，坎上下正反兩兌，兌為口舌，故曰「兩舌」。又《剝》之《咸》云：「一人輦車。」《咸》中爻乾，乾為人，居一，故曰「一人」；乾伏坤，坤為車也。此乾一之見於《易林》者也。

The divination text "Heavenly Stems and Earthly Branches" says: "One body with two heads." In the hexagram "Tai" (Peace), the lower trigram is坤 (Earth) representing the body, and the upper trigram is乾 (Heaven). In the Earlier Heaven system, the number of乾 is one, so it is said "one body." Again, in the divination text "Tongren" (Union) to "Qian" (Heaven), it says: "One arm with six hands." The number of乾 in the Earlier Heaven system is one, so it is said "one arm"; the number of乾 in the Later Heaven system (Luo Writing numbers) is six, so it is said "six hands"—the same乾 uses both Earlier Heaven and Later Heaven numbers. Again, in the divination text "Xun" (Wind) to "Song" (Strife), it says: "One tongue with two mouths." In the hexagram "Song," the lower trigram is坎 (Water) and the upper trigram is乾 (Heaven). The upper trigram乾 has the number one, so it is said "one." The lower trigram坎 contains one positive and one negative兑 (Lake) half-trigram in its upper and lower parts. The "Sayings on the Trigrams" state that兑 represents mouth and tongue, so two兑 make "two mouths." Again, in the divination text "Bo" (Decrease) to "Xian" (Slight), it says: "One person with a chariot." In the hexagram "Xian," the lower trigram is艮 (Mountain) and the upper trigram is兑 (Lake). The trigrams from the third to fifth lines form乾 (Heaven), which represents a person and has the number one, so it is said "one person." The hidden (or related) trigram of乾 is坤 (Earth), and the "Sayings on the Trigrams" state that坤 represents a great carriage, so it is said "chariot." These are examples of the number "one" of乾 appearing in the "Heavenly Stems and Earthly Branches" texts.

兌二之數，《易林》尤多。《比》之《損》云：「二人共路。」《損》中爻震，震為人；兌二，故曰「二人」。又《夬》之《大壯》云：「兩戰不勝。」《大壯》上震，震為戰；中爻兌，兌二，故「兩戰」。又《小畜》之《節》云：「兩人相距。」《節》中爻震，為人；下兌，故曰「二人」。又《比》之《歸妹》：「一身兩頭。」《歸妹》中爻坎，坎為大首；兌二，故曰「兩頭」。此兌二之證也。

The number "兑二" is particularly frequently used in the "Yi Lin." In the "Lin Ci" of "Bi" changing to "Sun," it says: "Two people walking together." The lower trigram of "Sun" is兑, which has the number two, so it is said "two people." In the "Lin Ci" of "Gua" changing to "Da Zhuang," it says: "Two battles without victory." The upper trigram of "Da Zhuang" is震, which represents battle; the trigrams from the third to the fifth lines form兑, which has the number two, so it is said "two battles." In the "Lin Ci" of "Xiao Xu" changing to "Jie," it says: "Two people apart." The lower trigram of "Jie" is兑, which has the number two, so it is said "two people." In the "Lin Ci" of "Bi" changing to "Gui Mei," it says: "One body with two heads." The trigrams from the second to the fourth lines form坎, which represents a great head (this image is not listed in "Shuo Gua," but is a Han dynasty lost image preserved in the "Yi Lin");兑 has the number two, so it is said "two heads." These are all evidence for "兑二."

《需》林云：「久旱三年。」《需》下乾，乾為年；中爻離，居三，故曰「三年」。又《夬》之《睽》云：「三羊上山。」《睽》下兌，兌為羊，離位三，故曰「三年」。又《同人》之《大有》云：「三翼飛來。」《大有》上離，離為飛為翼，居三，故曰「三翼」。又《噬嗑》之《需》云：「三聖茂功。」《臨》之《同人》曰「三言」，之《大有》曰「三十」，皆謂離三。此《易林》以離居三之碓證也。

The Lin commentary on the hexagram "Xu" says: "A drought lasting three years." The hexagram "Xu" has the trigram Qian below and Kan above. The lower trigram Qian represents years. The lines three to five form the trigram Li, which in the Earlier Heaven arrangement is numbered three, hence the phrase "three years." Another example is "The hexagram Guai transforms into the hexagram Kui," which says: "Three sheep ascend the mountain." The hexagram Kui has the trigram Dui below and Li above. The "Sayings of the Trigrams" state that Dui represents sheep, and Li is numbered three, hence "three sheep" (the original text here has the word "three years," but according to the context, it should be "three sheep"). Another example is "The hexagram Tongren transforms into the hexagram Dayou," which says: "Three wings fly in." The upper trigram of Dayou is Li. The "Sayings of the Trigrams" state that Li represents a pheasant, which is associated with flying and wings; since Li is numbered three, it is called "three wings." Another instance is "The hexagram Shike transforms into the hexagram Xu," which says: "Three sages achieve great accomplishments," and "The hexagram Lin transforms into the hexagram Tongren," which says: "Three words," and "The hexagram Lin transforms into the hexagram Dayou," which says: "Thirty." In these cases, the number "three" refers to the number of Li. These are clear examples from the "Yi Lin" of the use of Li in the third position.

《大有》之《革》云：「山陵四塞。」《革》通《蒙》，《蒙》上艮，故曰「山陵」；中爻震，居四，故曰「四塞」。又《小畜》之《損》云：「功加四海。」《損》中爻坤，為海；震居四，故曰「四海」。又《困》之《震》云：「四足俱走。」震為足，居四，故曰「四足」。又《夬》之《大壯》云：「四足俱行。」《大壯》上震，為足為行，位四，故曰「四足俱行」。又《渙》之《豐》云：「四馬共轅。」《豐》上震，為馬為轅，居四，故曰「四馬共轅」。他若《觀》之《小過》云「四亂不安」，《旅》之《豫》亦云「四亂不安」，皆指上震四言也。

The Lin commentary on "Great Possession" changing into "Revolution" says: "Mountains and hills are surrounded on all four sides." The corresponding hexagram of "Revolution" is "Meng," which has a lower trigram Kan (Water) and an upper trigram Gen (Mountain). The upper trigram Gen represents "mountain," hence "mountain and hill." The lines two to four of "Meng" form the trigram Zhen (Thunder), which in the Earlier Heaven arrangement corresponds to the number four, hence "four sides." The Lin commentary on "Small Accumulation" changing into "Loss" says: "Achievements extend to all four seas." The lines three to five of "Loss" form the trigram Kun (Earth), which represents the sea (based on the image of Kun as water). The lines two to four form Zhen (Thunder), which corresponds to the number four, hence "four seas." The Lin commentary on "Obstruction" changing into "Zhen" says: "All four legs move." Zhen represents double Zhen, and according to "Shuo Gu" (Explanation of the Trigrams), Zhen represents "legs." Zhen corresponds to the number four, hence "four legs." The Lin commentary on "Great Strength" changing into "Great Strength" says: "All four legs move." The upper trigram of "Great Strength" is Zhen, which represents "legs" and "movement," and its number is four, hence "four legs move." The Lin commentary on "Dispersal" changing into "Brightness" says: "Four horses share a yoke." The upper trigram of "Brightness" is Zhen, which represents "horse" and "chariot yoke," and its number is four, hence "four horses share a yoke." Other examples, such as the Lin commentary on "Observation" changing into "Small Excess" saying "four things are in disorder" and the Lin commentary on "Travel" changing into "Joy" also saying "four things are in disorder," all refer to the upper trigram Zhen, which corresponds to the number four.

《大壯》之《觀》云：「五石示象。」《觀》中爻艮，艮為石；上巽，居五，故曰「五石」。又《大有》之《觀》云：「三塗五嶽。」《觀》中爻艮，艮為嶽；巽五，故曰「五嶽」。又《遯》林云「三塗五嶽」，義同。又《師》之《大畜》「一身五心」，《大畜》通《萃》，下坤為身；中爻巽五，故曰「一身五心」，坎為心也。又《師》之《解》云：「三德五才。」《解》上震，伏巽，巽五，故曰「五才」。又《同人》之《蒙》云：「三羖五羊？。」《蒙》通《革》，《革》中爻巽，巽五，故曰「五羊？」。此焦氏以巽為五之確證也。

The divination phrase "Five stones show the image" from the hexagram "Da Zhuang" changing to "Guan" says: "Five stones show the image." The hexagram "Guan" has the lower trigram Kūn (Earth) and upper trigram Xún (Wind). The lines three to five form the trigram Gen (Mountain), and the "Sayings of the Divination" state "Gen represents small stones," so Gen represents stone. The upper trigram is Xún, which in the Earlier Heaven sequence is numbered five, hence "five stones." Again, the divination phrase "Three paths and five mountains" from the hexagram "Da You" changing to "Guan" says: "Three paths and five mountains." The hexagram "Guan" forms the trigram Gen, which represents mountains and hills; Xún is numbered five, hence "five mountains." The divination phrase from the hexagram "Dun" also says "Three paths and five mountains," with the same meaning. Again, the divination phrase "One body and five hearts" from the hexagram "Shi" changing to "Da Xu" says: "One body and five hearts." The hexagram "Da Xu" is the opposite hexagram of "Cui," and the lower trigram of "Cui" is Kūn, representing the body. The lines three to five of "Cui" form the trigram Xún, which is numbered five, hence "five hearts." The "heart" comes from the lower trigram Kan of the original hexagram "Shi," and the "Sayings of the Divination" state that Kan represents the heart and worry. Again, the divination phrase from the hexagram "Shi" changing to "Jie" says: "Three virtues and five talents." The upper trigram of "Jie" is Zhen, and the trigram hidden (opposite) to Zhen is Xún, which is numbered five, hence "five talents." Again, the divination phrase from the hexagram "Tong Ren" changing to "Meng" says: "Three black goats and five sheep?" The opposite hexagram of "Meng" is "Ge," and the lines two to four of "Ge" form the trigram Xún, which is numbered five, hence "five sheep?" (One character is missing, and it remains as is.) These are all clear confirmations by Jiao Yanshou that Xún is numbered five.

《賁》之《噬嗑》云：「六人俱行，各遺其囊。」《噬嗑》下震，為人為行；中爻坎，坎六，故曰「六人俱行」。又《臨》之《旅》云：「三身六目。」《旅》通《節》，《節》中爻震，後天數三，故曰「三身」；上坎，通離，離目，居六，故曰「六目」。又《遯》之《師》云：「六體不易。」《師》上坤，為身為體；下坎，居六，故曰「六體」。又《睽》之《困》云：「當夏六月。」《困》中爻離，故曰「夏」；下坎，為月，數六，故曰「六月」。又《睽》之《蹇》云：「十日六夜。」《蹇》通《睽》，《睽》中爻離，為日；兌數十，故曰「十日」。坎為夜，居六，故曰「六夜」。又《中孚》之《明夷》云：「蘇氏六國。」《明夷》坤為國，坎六，故曰「六國」也。

The Lin's interpretation of "The贲" changing into "The噬嗑" says: "Six people are all going, each leaving their bag." The噬嗑 has Zhen below and Li above; Zhen represents people and movement. The lines three to five form Kan, and in the Earlier Heaven numbering Kan is six, hence "six people are all going." The Lin's interpretation of "The临" changing into "The旅" says: "Three bodies and six eyes." The旁通 of 旅 is 节; lines two to four of 节 form Zhen, and in the Later Heaven numbering Zhen is three, hence "three bodies." 节's upper trigram is Kan, and Kan's 旁通 is Li. The Sayings of the Guiguzi state "Li represents eyes," and Kan's number is six, hence "six eyes." The Lin's interpretation of "The遯" changing into "The师" says: "Six bodies remain unchanged." The师's upper trigram is Kun, which represents body and form; the lower trigram is Kan, whose number is six, hence "six bodies." The Lin's interpretation of "The睽" changing into "The困" says: "During the sixth month of summer." The困's lines two to four form Li, and in the Later Heaven Li governs the south, which is summer, hence "summer." The lower trigram of 困 is Kan, which represents the moon, and its number is six, hence "sixth month." The Lin's interpretation of "The睽" changing into "The蹇" says: "Ten days and six nights." The旁通 of 蹇 is 睽; lines two to four of 睽 form Li, which represents days, and the number of Dui is ten, hence "ten days." The upper trigram of 蹇 is Kan, which represents night, and its number is six, hence "six nights." The Lin's interpretation of "The中孚" changing into "The明夷" says: "The six states of Su." The明夷's upper trigram is Kun, which represents states, and lines two to four form Kan, whose number is six, hence "six states" — referring specifically to the six states united by Su Qin.

《中孚》之《觀》云：「鳳生七子。」《觀》下坤，為鳳；中爻艮，數七；覆震，為子，故曰「七子」。又《旅》之《大有》云：「七日六夜。」《大有》通《比》，《比》中爻艮，艮數七，故曰「七日」，離為日也；下坤，為夜；上坎，數六，故曰「六夜」。又《頤》之《艮》云：「據斗運樞。」斗，北方宿，七星，艮數七，故曰「據斗」；中爻坎為樞，故曰「運樞」。又《謙》之《觀》、《升》之《臨》亦云「據斗」，《觀》中爻艮，艮數七；《臨》通《遯》，《遯》下艮，數七，故皆曰「斗」也。此《易林》以艮為七，尤為顯著易見者也。

"The divination phrase 'The Phoenix has seven sons' from the hexagram 'Zhongfou' changing to 'Guan' states: 'The Phoenix has seven sons.' The lower trigram of 'Guan' is Kun, representing the Phoenix; the trigrams from the third to fifth lines form Gen, which in the Earlier Heaven arrangement corresponds to the number seven; Gen is also the reversed image of Zhen, and according to 'Shuogua,' Zhen represents the eldest son. Therefore, it is said 'seven sons.' Another example is 'The divination phrase 'Seven days and six nights' from the hexagram 'Lv' changing to 'Dayou.' The hexagram 'Dayou' has 'Bi' as its opposite hexagram. The trigrams from the third to fifth lines of 'Bi' form Gen, which corresponds to the number seven, hence 'seven days'—'day' is taken from the upper trigram of 'Dayou,' Li, which represents the sun; the lower trigram of 'Bi' is Kun, representing night, and the upper trigram of 'Bi' is Kan, which corresponds to the number six, hence 'six nights.' Another example is 'The divination phrase 'According to the movement of the Dipper' from the hexagram 'Yi' changing to 'Gen.' The Big Dipper is the constellation of the north, consisting of seven stars, and the number of Gen is exactly seven, hence 'the Dipper.' The trigrams from the second to fourth lines of 'Gen' form Kan, which represents the pivot, hence 'movement of the pivot.' Similarly, the divination phrases 'According to the movement of the Dipper' from 'Qian' changing to 'Guan' and 'Sheng' changing to 'Lin' also refer to the Dipper. 'Guan' has Gen as its trigrams, which corresponds to the number seven; 'Lin's opposite hexagram is 'Dun,' and the lower trigram of 'Dun' is Gen, which corresponds to the number seven, hence both refer to the Dipper. These examples clearly demonstrate how the 'Yi Lin' uses Gen to represent the number seven."

《臨》之《遯》云：「八百諸侯。」《遯》通《臨》，《臨》中爻震，為諸侯；坤居八，故曰「八百諸侯」。又《遯》之《姤》云：「八世大昌。」《姤》通《復》，《復》下震，為大為昌，又為後世；坤數八，故曰「八世大昌」。又《兌》之《剝》云：「乘輿八百。」《剝》下坤，為輿；坤八，故曰「八百」。此坤八之數見於《易林》者也。

The Lin commentary on "The Approach" changing into "The Retreat" says: "Eight hundred princes." The opposite卦 of "The Retreat" is "The Approach," and the second to fourth lines of "The Approach" form the trigram Zhen, which represents princes (Zhen is the trigram of the eldest son, who holds authority and issues commands, hence representing princes). The upper trigram of "The Approach" is Kun, and in the Earlier Heaven arrangement, Kun corresponds to the number eight, hence "eight hundred princes" refers specifically to the assembly of princes at the Millet Stream meeting of King Wu of Zhou. Again, the Lin commentary on "The Retreat" changing into "The Encounter" says: "Prosperity for eight generations." The opposite卦 of "The Encounter" is "The Return," and the lower trigram of "The Return" is Zhen, which represents greatness and prosperity, as well as later generations. Kun corresponds to the number eight, hence "prosperity for eight generations." Again, the Lin commentary on "The Joy" changing into "The Decay" says: "The imperial carriage with eight hundred." The lower trigram of "The Decay" is Kun, and according to "Commentary on the Trigrams," Kun represents the great carriage, hence "carriage." Since Kun corresponds to the number eight, it is said "eight hundred." These are examples of the number eight associated with Kun found in the "Yi Lin."

然《易林》不惟用先天卦象卦數，並邵子《皇極經世》所用之幹日、兌月、離星、震辰、坤水、艮火、坎土、巽石之象亦用之。夫此八象不見於《說卦》，不見於各家逸象，後儒久目為怪異。近人杭辛齋於《易》無所不覩，無所不究，先後天之故，尤能瞭然於心，乃謂《經世》八象為邵子之別有妙悟，特以日月星辰水火土石為符號耳，意亦謂邵子所創，與胡渭之向壁虛造說同也。豈知焦氏《易林》皆用之，而坤水、艮火，用之尤多，可見此八象傳之已久。昔顧炎武、翟云升、牟庭等，常疑《易林》非焦氏所為，幸不解此詞耳；使其能解，將又疑《易林》為北宋後人所為矣。茲將《易林》乾日、兌月等八象，標出如左。

However, the "Yi Lin" does not only use the Earlier Heaven trigrams and numbers, but also employs the eight images used in Shao Yong's "Huang Ji Jing Shi," namely "Qian represents the sun, Dui represents the moon, Li represents stars, Zhen represents the chen, Kun represents water, Gen represents fire, Kan represents earth, and Xun represents stone." These eight images are not found in "Shuo Gua" nor in the collected extra images by various scholars. Later Confucian scholars have long regarded them as strange and absurd. Recently, Hang Xinzhai, who has studied the Yi extensively and thoroughly, is particularly clear about the origins of Earlier Heaven and Later Heaven. Yet he also believes that the eight images in "Huang Ji Jing Shi" are Shao Yong's own profound insights, using the sun, moon, stars, chen, water, fire, earth, and stone merely as symbols. In other words, he still considers these eight images to be Shao Yong's original creation, which is the same as Hu Wei's claim that they were fabricated out of nowhere. Little do they know that Jiao Yanshou's "Yi Lin" has used all of these, especially "Kun represents water" and "Gen represents fire," which are used very frequently. It is evident that these eight images have been in circulation for a long time. In the past, Gu Yanwu, Zhai Yunsheng, and Mou Ting often doubted that the "Yi Lin" was not written by Jiao Yanshou. Fortunately, they did not understand these lines of the Yi Lin; if they had understood them, they would have doubted that the "Yi Lin" was forged by someone after the Northern Song dynasty. Now, we will list the eight images of the sun, moon, stars, chen, water, fire, earth, and stone found in the "Yi Lin."

《易林》《蹇》之《咸》云：「日月並居。」《咸》上兌，為月；互乾為日，故曰「並居」。又《升》之《咸》云「日月並居」，義與上同。又《解》之《臨》云：「與日月處。」《臨》上坤，坤伏乾，乾日，兌月。又《乾》之《泰》云：「白日皎皎。」《泰》下乾，乾為日；互震為白，故曰「皎皎」。又《泰》之《恆》云：「踰日厯月。」《恆》互兌，為月；乾為日，故曰「踰日厯月」。是《易林》顯以乾為日也。後思《易》《乾》九三云：「君子終日乾乾。」乾為日，三居卦末，故曰「終日」。《大畜》九三云：「閒輿衛。」日亦指乾。又《乾》彖傳云「明終始」，大明者，日也。又《恆》傳云：「日月得天而久照。」《恆》互兌，為月；乾為日。是《易》與彖傳皆以乾為日，故《易林》本之也。九家亦以乾為日，見後。

The "Forest Divination" (易林) in the section "Jian" changing into "Xian" says: "The sun and moon dwell together." In the case of "Xian," the lower trigram is Geng (mountain) and the upper trigram is Dui (lake). The upper trigram Dui represents the moon, while the trigrams from the third to the fifth lines form Qian (heaven), which represents the sun. Since both the sun and moon are within the same hexagram, it is said "the sun and moon dwell together." Similarly, in the section "Sheng" changing into "Xian," it also says "the sun and moon dwell together," with the same meaning. Another example is "Jie" changing into "Lin," which says: "To dwell with the sun and moon." In "Lin," the lower trigram is Dui and the upper trigram is Kun. The upper trigram Kun's hidden (or transformed) trigram is Qian, which represents the sun; the lower trigram Dui represents the moon, so both the sun and moon appear together. Another instance is "Gan" changing into "Tai," which says: "The bright sun shines brightly." In "Tai," the lower trigram is Qian, which represents the sun; the trigrams from the third to the fifth lines form Zhen (thunder), which takes the meaning of "蕃鲜" from the "Sayings of the Trigrams" to mean white, hence "brightly." Another example is "Tai" changing into "Heng," which says: "To surpass the sun and pass through the moon." In "Heng," the trigrams from the second to the fourth lines form Qian (sun), and the trigrams from the third to the fifth lines form Dui (moon), so it is said "to surpass the sun and pass through the moon." This clearly shows that the "Forest Divination" takes Qian as the sun. Later, considering the original text of the "Zhou Changes" (I Ching), in "Gan" nine three, it says "the gentleman remains diligent all day," where Qian represents the sun, and the third line is at the end of the lower trigram, hence "all day." In "Da Xu" nine three, it says "to guard the chariot and the guard," where the sun also refers to the lower trigram Qian. The "Commentary on the Judgment" (彖传) of "Gan" says "great brightness begins and ends," which originally omitted the character "great," and "great brightness" clearly refers to the sun. The "Commentary on the Judgment" of "Heng" says "the sun and moon receive the heavens and shine for a long time." In "Heng," the trigrams from the third to the fifth lines form Dui (moon), and the trigrams from the second to the fourth lines form Qian (sun), which exactly matches. This shows that both the original text of the "Zhou Changes" and its "Commentary on the Judgment" originally took Qian as the sun, so the "Forest Divination" inherited this usage. The Nine Schools' interpretations of the "Zhou Changes" also took Qian as the sun, as detailed in the following text.

《易林》《復》之《臨》云：「月出平地。」坤為地，兌為月，在下，故曰「平地」。又《晉》之《小過》云：「月出阜東。」《小過》艮為阜，互兌為月，震為東，故「月出阜東」。又《家人》之《小畜》云：「杲杲白日，為月所食。」《小畜》互離為日，兌為月，兌月侵入離體之半，故曰「為月所食」，兌為食也。又《大壯》之《革》云：「不見日月。」《革》上兌，為月；中互大坎，坎隱伏，故不見。是《易林》以兌為月也。後思《易》《小畜》之「月幾望」，《中孚》《歸妹》之「月幾望」，《恆》彖之「日月得天久照」，蓋皆以兌為月，故《易林》用之，邵子亦用之也。

The "Forest Commentary" of the "Yi Lin" says: "The moon rises from flat land." In the hexagram "Lin" (Approach), which is "Kun" below and "Dui" above, "Kun" represents the earth and is placed above, while "Dui" represents the moon and is placed below. The moon rises from the earth, hence the phrase "the moon rises from flat land." Again, in the hexagram "Jin" (Progress) changing into "Xiao Guo" (Minor Excess), it says: "The moon rises from the east of the hill." In "Xiao Guo," which is "Zhen" below and "Gen" above, "Gen" represents a mountain, hence a hill; the trigrams from the third to the fifth lines form "Dui," representing the moon; "Zhen" is located in the east according to the Later Heaven arrangement, hence the phrase "the moon rises from the east of the hill." Again, in the hexagram "Jia Ren" (Family) changing into "Xiao Xu" (Minor Accumulation), it says: "A bright white sun is devoured by the moon." In "Xiao Xu," the trigrams from the third to the fifth lines form "Li," representing the sun; the trigrams from the second to the fourth lines form "Dui," representing the moon; since "Dui" and "Li" overlap two lines, it is like the moon entering the sun, hence the phrase "devoured by the moon" — "Dui" originally has the meaning of swallowing. Again, in the hexagram "Da Zhuang" (Great Strength) changing into "Ge" (Change), it says: "Neither the sun nor the moon is seen." In "Ge," the upper trigram is "Dui," representing the moon; within the hexagram, several lines form a large "Kan," and the "Shuo Gua" says "Kan" represents concealment, hence the phrase "not seen." Thus, the "Yi Lin" takes "Dui" as the moon. Later, thinking again about the original text of the "Zhou Yi": "The moon is almost full" in "Xiao Xu" upper line nine, "The moon is almost full" in "Zhong Fu" line six four and "Gui Mei" line six five, and "The sun and moon receive the heavens and shine for a long time" in the "Tuan Zhuan" of "Heng," all seem to take "Dui" as the moon, so the "Yi Lin" inherited this, and Shao Yong also inherited it.

《易林》《大畜》之《小畜》云：「明星煌煌。」《小畜》互離，離為明為星，故曰「明星煌煌」。又《離》之《訟》云：「星隕如雨。」《訟》下互離，離星；下坎，為雨，故曰「星隕如雨」。又《未濟》之《困》云：「建星中堅。」《困》互離，故曰「星」；建星秋昬中，兌秋，故曰「建星」。是《易林》以離為星。後思《易》《豐》六二之「見斗」、九三之「見沫」，亦以下卦離為星，《易林》仍本之《易》也。虞翻以《豐》三上易為《噬嗑》，以《噬嗑》互艮為星，殊失《易》旨。然朱子發云：「仲翔以離艮為星。」是離星之象，虞氏亦知，知而不用，果何故也。

The "Lin Ci" of the "Yi Lin" for the change from "Da Xu" to "Xiao Xu" says: "The bright star shines brightly." In "Xiao Xu," the lines three to five form the trigram Li, which represents brightness and stars, hence the phrase "The bright star shines brightly." Again, in the change from "Li" to "Song," it says: "Stars fall like rain." In "Song," the lower trigram is Kan and the upper trigram is Qian, and the lines two to four form the trigram Li, which represents stars; the lower trigram Kan represents rain, hence the phrase "Stars fall like rain." Again, in the change from "Wei Ji" to "Kun," it says: "The star Jian is in the center." In "Kun," the lines two to four form the trigram Li, hence the term "star"; Jian Star is in the middle at dusk in autumn, and Dui, which is the trigram of the later heaven, represents the west and autumn, and the upper trigram of "Kun" is Dui, hence the term "Jian Star." This shows that the "Yi Lin" takes Li as representing stars. Later, considering the original text of the "Zhou Yi," in "Feng" line six-two it says "the Big Dipper appears at noon," and line nine-three says "the Big Dipper appears in the middle," which also takes the lower trigram Li as representing stars, showing that the "Yi Lin" still follows the "Zhou Yi." Yu Fan took the third line and the top line of "Feng" and exchanged them to form "Shi He," then took the trigram Gen from the mutual trigrams of "Shi He" as representing stars, which deviates from the original meaning of the "Zhou Yi." However, Zhu Zhen (whose courtesy name was Zifa) said, "Yu Zhongxiang took Li and Gen as representing stars," so Yu Fan was aware that Li could represent stars. He knew it but did not use it. Why was that?

《易林》《小畜》之《大畜》云：「辰次降婁。」降婁者，十二辰之一，在戌分。《大畜》互震，為辰。辰者，日月交會之次；辰次降婁者，言日月交會於廠也。艮先天居戌，故「辰次降婁」。又《大過》之《泰》云：「我生不辰。」《泰》中爻震，震為辰為生；坤為我，坤凶，故曰「我生不辰」。又《頤》之《泰》云：「過時不反。」《泰》互震，為辰，辰者時也；震往，故「過時不反」。又《臨》之《噬嗑》云：「厯象星辰。」《噬嗑》互艮，艮為星；下震，為辰，故曰「厯象星辰」。是《易林》顯以震為辰。

The "Lin Ci" of "The Forest of Changes" for "The Lesser Accumulation" changing into "The Great Accumulation" says: "Chen follows the next zodiacal division." "Gong Lou" is one of the twelve zodiacal divisions, located in the territory of Xu. "The Great Accumulation" has the lower trigram Qian and upper trigram Gen. The trigrams from the second to the fourth lines form Zhen, which represents Chen. The term "Chen" refers to the position where the sun and moon meet. "Chen follows the next zodiacal division" means that the meeting of the sun and moon occurs in this zodiacal division. Gen, in the Earlier Heaven arrangement, is located in Xu, hence the statement "Chen follows the next zodiacal division." Again, in "The Great Exceeding" changing into "The Great Passage," it says: "I was born in an inauspicious time." "The Great Passage" has the trigrams from the third to the fifth lines forming Zhen, which represents Chen and birth. The upper trigram is Kun, representing "I," while Kun signifies misfortune, hence the statement "I was born in an inauspicious time" meaning born at an inopportune time. In "The Nourishment" changing into "The Great Passage," it says: "Passing the time without returning." "The Great Passage" has Zhen representing Chen, which is time. Zhen signifies movement and going forward, hence the statement "Passing the time without returning." In "The Approaching" changing into "The Breaking of the Bones," it says: "Observing the stars and constellations." "The Breaking of the Bones" has the trigrams from the third to the fifth lines forming Kan, and from the second to the fourth lines forming Gen. Gen represents stars. The lower trigram is Zhen, representing Chen, hence the statement "Observing the stars and constellations." Clearly, the "Forest of Changes" explicitly uses Zhen to represent Chen.

因思《易》《損》《益》皆有震，故皆曰「與時偕行」。又《艮》傳云：「時止則止，時行則行，動靜不失其時，其道光明。」則以艮為反震，震為時為辰；震反，故「時止」，而三至五互震，震行，故「時行」，行止皆以震，故曰「動靜不失其時」，是經原以震為辰也。艮與震同體，故艮亦為時。又案《說文》：「辰，震也，三月陽氣動，雷電振，民農時也。」又《釋名》：「辰，伸也，物皆伸舒而出也。」是辰之為訓，皆與震相合。而《說文》中辰為震，似卽本於卦象，是震為辰之象，許慎時猶未失傳，至漢末遂遺逸矣。

From this, we can further consider the original text of the Zhou Changes: both the "Loss" and "Gain" hexagrams contain the trigram Zhen, so the Commentary on the Judgment says, "To move with the times." Also, the Commentary on the Judgment of the "Stillness" hexagram says, "When the time comes to stop, stop; when the time comes to move, move. To remain still or to move without losing the proper time, its way is bright." This is because the "Stillness" hexagram is the reverse of the "Thunder" hexagram (Zhen), and Zhen represents time and the hour (chen). When Zhen is reversed to become "Stillness," it can no longer move, hence "when the time comes to stop." However, the third to fifth lines of the "Stillness" hexagram form an intermingled trigram of Zhen, which represents movement, so it says, "when the time comes to move." Whether moving or stopping, both are derived from Zhen, hence "to remain still or to move without losing the proper time." This shows that the original text already regarded Zhen as representing chen. Since "Stillness" and "Thunder" share the same hexagram structure (one positive and one negative), "Stillness" also represents time. Now looking at the Shuowen Jiezi, it says, "Chen, means thunder. In the third month, the yang energy begins to move, thunder and lightning shake, and the people follow the farming seasons." The Shiming says, "Chen, means extension. All things extend and spread out." Clearly, the meaning of the character "chen" is consistent with that of Zhen. The Shuowen identifies chen with Zhen, which seems to be based on the hexagram imagery. This shows that the image of Zhen representing chen had not been lost by the time of Xu Shen, but was lost by the end of the Han dynasty.