Appendix · Zhao Gongwu's Commentary

晁氏公武曰：《漢、藝文志》，《易、京氏》凡三種，八十九篇。《隋、經籍志》，有《京氏章句》十卷，又有《占候》十種，七十三卷。《唐、藝文志》，有《京氏章句》十卷，而《易占候》存者五種，二十三卷。今其章句亡矣，乃略見於僧一行及李鼎祚之書。 今傳者曰：《京氏積算易傳》三卷，《雜占條例法》一卷，或共題《易傳》四卷，而名皆與古不同。

Chao Gongwu said: According to the "Book of Han · Catalogue of Arts and Literature," there are three versions of the book titled "Yi · Jingshi" with a total of eighty-nine chapters. The "Sui Book · Catalogue of the Classics" records "Jingshi Zhangu" in ten volumes, as well as ten kinds of "Zhanhou" with seventy-three volumes. The "Tang Book · Catalogue of Arts and Literature" also records "Jingshi Zhangu" in ten volumes, while "Yi Zhanhou" has five kinds remaining with twenty-three volumes. Now the chapters and explanations have all been lost, and only a little can be seen in the works of Yixing and Li Dingzuo. What is currently passed down is called "Jingshi Jisuan Yichuan" in three volumes and "Zazhan Tiaolü Fafa" in one volume. There are also combined versions titled "Yichuan" in four volumes. The book titles are all different from those recorded in ancient times.

今所謂《京氏易傳》者，或題曰《京氏積算易傳》者，疑隋唐志之《錯卦》是也。《雜占條例法》者，疑唐志之《逆刺占災異》是也。《錯卦》在隋七卷，唐八卷。所謂《積算雜逆刺占災異》十二卷是也。至唐《逆刺》三卷，而亡其八卷。元佑八年，高麗進書，有《京氏周易占》十卷。疑隋《周易占》十二卷是也。是故：易家有書，而無傳者多矣。京氏之書，幸而與存者，才十之一，尚何離夫師說邪。

The so-called "Jing's Tradition of the Changes" is also sometimes titled "Jing's Accumulated Calculations Tradition of the Changes." I suspect that this is the same as the "Opposite Hexagram" recorded in the "Sui Shu" and "Tang Shu" bibliographies. As for "Miscellaneous Divination Rules and Methods," I suspect it is the same as the "Reverse Needle Divination of Portents and Anomalies" recorded in the "Tang Shu." The "Opposite Hexagram" was seven volumes in the "Sui Shu" and eight volumes in the "Tang Shu," which together make up the twelve volumes known as "Accumulated Calculations, Miscellaneous Opposite Hexagram, and Reverse Needle Divination of Portents and Anomalies." By the Tang dynasty, the "Reverse Needle" part had only three volumes remaining, and eight volumes were lost. In the eighth year of Yuan You, the Goryeo kingdom presented books to the Song court, including "Jing's Zhou Changes Divination" in ten volumes, which I suspect is the same as the "Zhou Changes Divination" recorded in the "Sui Shu" as twelve volumes. From this we can see that there are many scholars who have left behind books but whose teachings have not been passed down. Only a tenth of Jing Fang's writings have survived to the present day, so how could there be any talk of departing from the master's teachings to establish a separate school?

景迂甞曰：余自元豐壬戌，偶脫去舉子事業，便有志學易，而輒好王氏。本妄以謂弼之外，當自有名象者，果得京氏傳。而文字顛倒舛訛，不可訓知。迨其服習甚久，漸有所窺。今三十有四年矣，乃能以其象數，辨正文字之舛謬，於邊郡山房寂寞之中，而私識之。曰：是書兆乾坤之二象，以成八卦，凡八變而六十有四。於其往來升降之際，以觀消息盈虛於天地之元，而酬酢乎萬物之表者，炳然在目也。

Master Jing Yu once said: Since the year Renxu of Yuanfeng, I偶然 freed myself from the studies of the imperial examinations, and devoted myself to studying the Book of Changes. I have always favored the school of Wang Bi. At first, I even fancied that apart from Wang Bi, there should be another school that explained the names and meanings. Later, I indeed came across Jing Fang's commentary. Unfortunately, the text was disordered and confused, making it difficult to understand. Only after repeated study for a long time did I gradually begin to grasp the essentials. Now, after thirty-four years, I am able to use its figures and numbers to correct textual errors. In the quiet study of a remote prefecture, I have privately recorded my insights. I say: This book begins with the two trigrams Qian and Kun, generating the eight trigrams. Through eight transformations, it attains the sixty-four hexagrams. In their rising and falling movements, it is used to observe the changes of the heavens and earth, the fullness and emptiness of their essence, and to respond to all things outside the world. Everything becomes clearly visible before me.

大抵辨三易，運五行，正四時，謹二十四氣，志七十二候，而位五星，降二十八宿，其進退以幾。而為一卦之主者，謂之世。奇偶相與，據一以起二，而為主之相者，謂之應。世之所位，而陰陽之肆者，謂之飛。陰陽肇乎所配，【乾與坤，震與坎，巽與離，艮與兌。】而終不脫乎本。【以飛某位之卦，乃伏某宮之位。】以隱顯佐神明者，謂之伏。起乎世而周乎內外，參乎本數以紀月者，謂之建。終之始之，極乎數而不可窮以紀日者，謂之積。會於中，而以四為用，一卦備四卦者，謂之互。

In general, this book analyzes the three Yis, deduces the five phases, regulates the four seasons, carefully observes the twenty-four solar terms, records the seventy-two seasonal signs, and then determines the positions of the five planets, and arranges the twenty-eight constellations. From these, one observes the subtle movements of their advancement and retreat. The main element of a hexagram is called "Shi." The odd and even elements complement each other; according to the position of the Shi Yao, one derives the corresponding position, which serves as the assistant to the Shi Yao, called "Ying." The position where the Shi Yao resides, where yin and yang are clearly manifested, is called "Fei." Yin and yang begin with their respective pairings (Qian and Kun, Zhen and Kan, Xun and Li, Gen and Dui), but ultimately cannot escape their original palace. If a hexagram is Fei, then it is hidden in the corresponding palace. Using concealment and manifestation to assist the divine, this is called "Fu." Starting from the Shi Yao and encompassing both internal and external aspects, combining the numbers of the original palace to record the months, this is called "Jian." Having a beginning and an end, exhausting the numbers yet never-ending, used to record the days, this is called "Ji." Converging in the center of the hexagram, using the fourth line as the key, a single hexagram containing four hexagrams, this is called "Hu."

乾建甲子於下，坤建甲午於上。八卦之上，乃生一世之初。初一世，之五位，乃分而為五世之位。其五世之上，乃為游魂之世；五世之初，乃為歸魂之世。而歸魂之初，乃生後卦之初。其建，剛日則節氣，柔日則中氣。其數虛則二十有八，盈則三十有六。蓋其可言者如此。

Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). The lower trigram Qian starts with Jiazi, and the upper trigram Kun starts with Jiawu. On top of the eight pure trigrams, the first line of the first generation trigram is generated. From the first generation to the fifth generation, five generations are divided. The fifth generation trigram has the position of the wandering soul trigram; the first line of the fifth generation trigram has the position of the returning soul trigram. The first line of the returning soul trigram generates the first line of the next palace trigram. As for 'Jian' (establishing), on a strong day, use the solar term; on a weak day, use the lunar term. Its number is twenty-eight when it is empty and thirty-six when it is full. Basically, these are the main points to be explained.

若夫象遺乎意，意遺乎言，則錯綜其用，唯變所適。或兩相配而論內外二象，若世與內，【革水火配位，離火四世水。】若世與外。【用金木交爭，外先金初世木。】或不論內外之象，而論其內外之位。【萃土木入艮兌，初土四水。】或三相參而論內外與飛，【賁土火木分陰陽，艮土離火飛水。】若伏。【旅火土木入離艮，離火艮土休伏木。】或相參而論內外世應建伏。【觀金土火木，互為體建，金水應內，土伏火外木。】

When the images go beyond the meanings and the meanings go beyond the words, these principles should be applied in a flexible and comprehensive manner, adapting to the changes. Sometimes two elements are paired, focusing on the internal and external images: either considering the world line and the inner trigram (for example, in the卦 of Revolution, the water is in the position of the fourth line while the fire is the outer trigram), or considering the world line and the outer trigram (for example, in the case of metal and wood conflicting, the outer trigram first appears as metal while the first line is the world line belonging to wood). Sometimes the internal and external images are not considered, but only the positions of the lines inside and outside (for example, in the卦 of Convergence, the earth and wood enter the trigrams of艮 and兑, with the first line belonging to earth and the fourth line to water). Sometimes three elements are considered, focusing on the internal and external along with the flying god (for example, in the卦 of Ornamentation, earth, fire, and wood are divided between yin and yang, with the earth belonging to艮 and the fire to离, while the flying god belongs to water), or focusing on the hidden god (for example, in the卦 of Travel, fire, earth, and wood enter the trigrams of离 and艮, with the fire belonging to离 and the earth to艮, while the hidden god of wood is in a resting position). Sometimes all these elements are combined, considering internal and external, the world and response lines, the established positions, and the hidden god (for example, in the卦 of Observation, gold, earth, fire, and wood interact as body and established positions, with gold and water appearing internally, earth being hidden, and fire and wood appearing externally).

或不論內外，而論世建與飛伏。【益金土入震巽，世與飛土，建與伏金。】或兼論世應飛伏。【復水土見候，世應水土，飛伏水土。屯土木應象，世應土木，飛伏土水。】或專論世應。【夬金木合乾兌，入坤象，世金應木。蠱金木入艮巽，世金應木。】或論世之所忌。【履金火入卦，初九火【缺】九四火，克九五世金爻，及乾爻金。】或論世之所生。【巽火木與巽同宮，世木巽木見火。】於其所起，見其所滅。【大壯起於子，滅於亥。】於其所刑，見其所生。【隨金木交刑，水火相激，兌金巽木。】故曰：死於位，生於時；死於時，生於位。苟非彰往而察來，微顯而闡幽者，曷足以與此。

Sometimes, regardless of internal or external factors, only the world line, the established ruler, and the flying and hidden gods are considered. (Note: In the Beneficial Hexagram, metal and earth enter the trigrams of Zhen and Xun; the world line and flying god belong to earth, while the established ruler and hidden god belong to metal.) Sometimes both the world and response lines and the flying and hidden gods are considered. (Note: In the Returning Hexagram, water and earth meet the ruler; the world and response lines belong to water and earth, and the flying and hidden gods also belong to water and earth; in the屯 Hexagram, earth and wood correspond to form an image, the world and response lines belong to earth and wood, and the flying and hidden gods are earth and water.) Sometimes only the world and response lines are considered. (Note: In the Parting Hexagram, metal and wood combine with Qian and Dui to enter the Kun image; the world line belongs to metal and the response line to wood; in the蛊 Hexagram, metal and wood enter Gen and Xun, the world line belongs to metal and the response line to wood.) Sometimes the things that the world line should avoid are considered. (Note: In the Treading Hexagram, metal and fire enter the hexagram; the initial line belongs to fire, the old text here is missing, the fourth line belongs to fire, which overcomes the fifth line, which belongs to metal, the world line, and also overcomes the metal lines in Qian.) Sometimes the things that the world line generates are considered. (Note: In the Xun Hexagram, fire and wood are both in the Xun trigram; the world line belongs to wood, and Xun wood also meets fire.) From where it begins, one can see where it ends. (Note: The Great Strength Hexagram begins at Zi and ends at Hai.) From the punishments it receives, one can see the benefits it gains. (Note: In the Following Hexagram, metal and wood mutually punish and overcome each other, water and fire mutually stir and clash; Dui belongs to metal and Xun belongs to wood.) Therefore, those who die in position can live in time, and those who die in time can live in position. If one is not able to clarify past events and foresee future ones, to reveal the hidden and explain the obscure, how could one be worthy of participating in this discipline.

前是小王變四千九十有六卦，後有管輅定乾之軌七百六卦，復有八坤之軌六百七十有二，其知之者，將可以語邵康節三易也。從小王之徒，唯知尚其詞耳，其謂斯何。 昔魯商瞿子木，受易孔子。五傳而至漢田何子壯，何授洛陽丁光，光授碭田王孫，王孫授東海孟喜，孟喜授梁焦贑延壽，延壽授房。房授東海殷嘉，河東姚平，河南乘弘。由是易有京房之學，而傳盛矣。

Before this, Xiao Wang (Wang Bi) deduced 4,096 hexagrams. Later, Guan Lu determined 706 hexagrams for the Qian trigram and 672 hexagrams for the eight Kuns. Only those who understand these can discuss Shao Kangjie's Three Yis. As for those who follow Wang Bi's school, they merely praise the words, which is of little significance. In ancient times, Shang Qu Zi Mu from Lu State received the study of the Book of Changes from Confucius. After five generations, it reached Tian He Zi Zhuang in the Han dynasty. Tian He passed it to Ding Guang in Luoyang, who passed it to Tian Wangsun in Dang County, then to Meng Xi in Donghai, and then to Jiao Gong Yanshou in Liang region. Yanshou passed it to Jing Fang. Jing Fang then passed it to Yin Jia in Donghai, Yao Ping in Hedong, and Cheng Hong in Henan. From then on, the school of Jing Fang's study of the Book of Changes became widely spread and flourishing.

有瞿牧自生者，不肯學京氏，曰：京非孟氏學也。劉向亦疑京托之孟氏，予不知當時為何說也。今以當時之書驗之，蓋有孟氏京房十一篇，以大災異；孟氏京房六十六篇，與夫京氏殷嘉十二篇；同為一家之學，則其源委，孰可誣哉。此亦學者不可不知也。 若小王者，果何所授受邪。蓋自京氏，為王學有餘力，而王學之適京氏，則無繇矣。或傳是書，而文字舛謬，得以予言，而考諸凡學，不可就正者，缺以待來哲。《積算雜占條例法》，具如別錄。

At that time there was a person named Qu Muzi Sheng who refused to study Jing Fang's school of thought, saying that Jing Fang was not part of Meng Xi's tradition. Liu Xiang also doubted that Jing Fang had falsely attributed his teachings to Meng's school. I do not know what the actual situation was at that time. Now, using the existing catalogues of books, we find that there is a work called "Mengshi Jingfang" with eleven chapters, discussing great natural calamities; and another called "Mengshi Jingfang" with sixty-six chapters, as well as "Jingshi Yina" with twelve chapters. All these belong to the same school of thought, so who could falsely accuse them of being baseless? This is something scholars should not be unaware of. As for Wang Bi, where did his learning come from? Generally speaking, one can still easily study Wang's school after first studying Jing Fang's school; but if one starts with Wang's school and tries to understand Jing Fang's, it would be difficult to begin. In the future, if someone copies this book and encounters errors in the text, they can refer to my remarks here and compare them with the teachings of other schools. If it is really impossible to correct, then it is better to leave the passage in doubt and omit it, waiting for future wise scholars to resolve it. As for "Ji Suan Za Zhan Tielü Fafa," they are all found in other catalogues.

乾：姤遁否觀剝晉大有 震：豫解恆升井大過隨 坎：節屯既濟革豐明夷師 艮：賁大畜損睽履中孚漸 坤：復臨泰大壯夬需比 巽：小畜家人益無妄噬嗑頤蠱 離：旅鼎未濟蒙渙訟同人 兌：困萃咸蹇謙小過歸妹

The trigrams belonging to the Qian Palace in order are: Gou, Dun, Po, Guan, Bo, Jin (youhun), Da You (guihun). The trigrams belonging to the Zhen Palace in order are: Yu, Jie, Heng, Sheng, Jing, Da Guo (youhun), Sui (guihun). The trigrams belonging to the Kan Palace in order are: Jie, Tun, Ji Ji, Ge, Feng, Ming Yi (youhun), Shi (guihun). The trigrams belonging to the Gen Palace in order are: Ben, Da Xu, Sun, Kui, Lu, Zhong Fu (youhun), Zhen (guihun). The trigrams belonging to the Kun Palace in order are: Fu, Lin, Tai, Da Zhuang, Guai, Xu (youhun), Bi (guihun). The trigrams belonging to the Xun Palace in order are: Xiao Xu, Jia Ren, Yi, Wu Wang, Shi He, Yi (youhun), Gu (guihun). The trigrams belonging to the Li Palace in order are: Lu, Ding, Wei Ji, Meng, Huan, Song (youhun), Tong Ren (guihun). The trigrams belonging to the Dui Palace in order are: Kun, Cui, Xian, Jian, Qian, Xiao Guo (youhun), Gui Mei (guihun).