On Explaining the Trigrams

義曰：夫周易說卦者，此是孔子第八翼也。以其伏羲畫八卦之後，文王重為六十四，復作爻彖之辭，以明卦爻之義，然其理或有未盡之事，孔子又作此說卦，以陳說諸卦之情偽、爻彖之義理，故謂之說卦。昔者聖人之作易也，幽贊於神明而生蓍。義曰：言昔者聖人之作為大易之道，以盡天地之理、人事之要，又通明贊助於鬼神，以生用蓍之法，然後揲蓍以求其萬物之數者也。

Hu Yuan explains: The "Sayings on the Trigrams" in The Zhou Changes is the eighth of the ten appendices written by Confucius. After Fuxi drew the eight trigrams, King Wen combined pairs of trigrams to form the sixty-four hexagrams, and wrote the "彖辞" and "爻辞" to explain the meanings of the hexagrams and their lines; however, there were still some unexplained principles within them. Therefore, Confucius wrote this essay "Sayings on the Trigrams" to explain in detail the actual situations and symbolic meanings represented by each hexagram, as well as the principles contained in the "彖辞" and "爻辞," hence the name "Sayings on the Trigrams." The "Sayings on the Trigrams" begins by saying: In ancient times, the sage created The Zhou Changes, secretly receiving the aid of divine spirits, thus giving rise to the method of divination using the yarrow stalks. Hu Yuan explains: In ancient times, the sage created the way of The Zhou Changes in order to exhaust the principles of heaven and earth and the essentials of human affairs; he was also able to understand and rely upon the subtle powers of ghosts and spirits, thus giving rise to the method of divination using the yarrow stalks, and then using the division of the yarrow stalks to investigate the numbers of all things.

參天兩地而倚數。義曰：言聖人既畫成八卦，作為大易，上準擬於天地，下幽贊於神明，是以生其用蓍之法，以揲求天地之數。是以參天兩地而倚數者，因其天地生成之數以分陰陽竒偶之數也。生數則以一三為天之生數，二四為地之生數；因其天地之生數，又有七九八六之數以為天地之成數。然後分天地竒偶、老陰老陽、少陰少陽之數，自此而立矣。

The Sayings on the Trigrams state: Taking the number three from Heaven and the number two from Earth as the basis for establishing numbers. Hu Yuan explains: After the sage created the Eight Trigrams and composed the Zhou Changes, he took Heaven and Earth as his model and secretly harmonized with the divine. Thus, the method of using yarrow stalks was established, relying on dividing the stalks to seek the numbers of Heaven and Earth. The phrase "three for Heaven and two for Earth, leaning on numbers" refers to distinguishing between yin and yang odd and even numbers according to the numbers that generate all things. The primary numbers are one and three for Heaven, as they are odd; two and four for Earth, as they are even. Adding five to each of these primary numbers gives seven and nine for Heaven, and eight and six for Earth. These are the completed numbers of Heaven and Earth. With this system of numbers, the distinction between Heaven and Earth, odd and even, and the four types of yin and yang lines corresponding to the numbers six, nine, eight, and seven are thus established.

觀變於陰陽而立卦。義曰：言聖人因其天地生成之數，分其竒偶之象，是以觀其竒偶之數、陰陽變動之理，而立成一卦者也。發揮於剛柔而生爻。義曰：言聖人既能參天兩地而倚數，又觀陰陽之變動而立成一卦，又察其變化之道、得失之理，發越揮散剛柔之體，互相資取而生於六爻也。

The Book of Changes says: Observe the changes of yin and yang to establish the trigrams. Hu Yuan explains: The sage based the numbers of heaven and earth's generation, distinguishing between odd and even forms. Thus, by observing the combinations of odd and even numbers and the principles of the waxing and waning of yin and yang, he established a trigram. The Book of Changes also says: By unfolding the principles of firmness and flexibility, the lines of the trigrams are generated. Hu Yuan explains: The sage, having established numbers based on heaven three and earth two, could also observe the changes of yin and yang to form a trigram. Then, further examining the principles of change, gain and loss, he unfolded the forms of firm lines and flexible lines, allowing them to rely on and support each other, thus generating the six lines of a trigram.

和順於道徳而理於義。義曰：言八卦之位、大易之道，上以通於天地，下又和合參順聖人之道徳，又窮極萬物之象、人事之義理，以成變化之道者也。窮理盡性以至於命。義曰：言大易之道，爻象之設，上既通於天地，下又贊於鬼神，又發揮剛柔之體而分其爻，又和順聖人之道徳而理於義，又窮極萬物之理，以盡萬物之性，以至於命者也。命者，則謂長短凶折夭亾之類是也。

The Sayings on the Trigrams state: To harmonize with morality and make things and principles each find their proper place. Hu Yuan explains: The positions of the Eight Trigrams and the principles of the Zhou Changes reach upward to connect with heaven and earth, and downward to harmonize with the morality of the sage. They also investigate the forms of all things and the principles of human affairs, thus achieving the way of change. The Sayings on the Trigrams also state: To investigate principles and fully reveal the nature, until one understands the mandate of heaven. Hu Yuan explains: The way of the Zhou Changes, in establishing its lines and images, reaches upward to connect with heaven and earth, and downward to receive assistance from spirits and deities. Then, by unfolding the nature of yin and yang, the lines are divided, and they harmonize with the morality of the sage, making things and principles each find their proper place. Then, by investigating the principles of all things to fully reveal their nature, it ultimately concludes in "ming." What is meant by "ming" is the length of life, the misfortunes and early death that are not under one's control.

然則大易之道皆能盡萬物之性，又能盡人之性者，蓋性者皆天所稟受之善性者也。若能守己之性，不陷於邪佞，則其命可以知矣；若人不能守己之性，而放僻邪侈，無所不至，則其命不能固矣。是故大易之道，爻象之間有變有動，皆所以盡人之性命者，使人觀之則趨吉背凶、向善改惡也。

The Way of the Zhou Changes can exhaust the nature of all things and also exhaust the nature of human beings, because what is called nature is the good essence given by Heaven. If a person can hold fast to his own nature and not fall into wickedness, flattery, or deceit, then his destiny can be known; if a person cannot hold fast to his nature and indulges in perverse behavior, extravagance, and reckless actions, capable of anything, then his destiny cannot be preserved. Therefore, the Way of the Zhou Changes sets up various changes between lines and images, entirely to exhaust human nature and destiny, so that when people read it, they can know to move toward good fortune and avoid misfortune, to follow the virtuous path and reform evil deeds.

昔者聖人之作易也，將以順性命之理。義曰：自此已下至「六位而成章」為一章，以明卦爻之意也。言古者聖人所以畫為八卦、作為大易者，蓋以上順天地之命，下順萬物之性。既能順天地萬物生成之性命，則其言吉凶之道、情偽之理，無不備載於其間也。

The Sayings on the Trigrams state: Formerly, the sages composed The Zhou Changes in order to follow the principles of nature and destiny. Hu Yuan explains: From this sentence to the end of the passage "six positions form a chapter" constitutes one chapter, which is used to explain the purpose of the trigrams and lines. In ancient times, the sages drew the eight trigrams and created The Zhou Changes because they wished to follow the destiny bestowed by heaven and earth above, and to follow the nature of all things below. Since they were able to follow the nature and destiny of the generation, nurturing, and transformation of all things, then the principles of good and bad fortune and the distinctions of truth and falsehood that they spoke of were all fully recorded in The Zhou Changes.

是以立天之道曰陰與陽，立地之道曰柔與剛。義曰：言大易之道既以盡天地萬物生成之性命，是以立天之道曰陰與陽。其地能承受天之氣而生成萬物，是以立地之道曰柔與剛，言其天地陰陽剛柔二氣上下交感而成剛柔之理也。立人之道曰仁與義。義曰：天地既立，則人生於其間。人既生於其問，則立仁義之道以本於人。仁者，博愛之謂仁也；義者，行而宜之，合於道則謂義。又因其人而立仁義之道，以生成於天下也。

The Sayings on the Trigrams state: Therefore, the principle of Heaven is called yin and yang, and the principle of Earth is called flexibility and firmness. Hu Yuan explains: Since the Way of the Zhou Changes seeks to comprehend the vital energies of all things in heaven and earth, Heaven's principle is summarized as yin and yang. Earth receives the qi from Heaven and nurtures all things, so Earth's principle is summarized as flexibility and firmness. This means that the two energies of yin and yang in heaven and earth interact above and below, and when they descend to Earth, they condense into the forms of flexibility and firmness. The Sayings on the Trigrams also state: The principle of human beings is called benevolence and righteousness. Hu Yuan explains: After Heaven and Earth have established their principles, human beings are born between them. Since human beings are born within this realm, they must establish the principles of benevolence and righteousness as the foundation for their conduct. Benevolence means loving all broadly; righteousness means acting in accordance with appropriateness, and anything that conforms to the right path is called righteousness. The sage established the principles of benevolence and righteousness according to the actual nature of human beings, using them to cultivate and perfect the world.

兼三才而兩之，故易六畫而成卦。義曰：言伏羲既畫八卦之後，但以三爻為一卦，故上一爻以象天，中一爻以象人，下一爻以象地，以盡三才之道。後世聖人因而兼之，重其三才之道，兼而兩之，以六畫而成一卦，故上二爻以象天，中二爻以象人，下二爻以象地，六爻既備，以成一卦之理。

The Sayings on the Trigrams state: Combining heaven, earth, and humanity and doubling it, the Zhou Changes use six lines to form a single hexagram. Hu Yuan explains: After Fuxi created the eight trigrams, each trigram used only three lines. The top line represented heaven, the middle line represented humanity, and the bottom line represented earth. These three lines expressed the principle of the three elements of heaven, earth, and humanity. Later sages built upon this by adding another layer of the three elements, each occupying two lines. Thus, six lines were used to form a hexagram: the top two lines represented heaven, the middle two lines represented humanity, and the bottom two lines represented earth. Only when all six lines are complete does the meaning of a hexagram become fully established.

分陰分陽，迭用柔剛，故易六位而成章。義曰：既以六畫而成卦，又以一三五為陽位，二四六為陰位，分為陰陽之道，陰則為柔，陽則為剛。因其六爻之位，分其陰陽之象，用其剛柔之理，交相錯雜，或升或降，故此大易之道六爻之間上下變動而成其文章者也。

The Sayings on the Trigrams state: By distinguishing the positions of yin and yang, and alternately using soft and hard lines, the Zhou Changes use six positions to create a structured and orderly pattern. Hu Yuan explains: After using six lines to form a single hexagram, it is further specified that the first, third, and fifth lines, counted from the bottom, are yang positions, while the second, fourth, and sixth lines are yin positions. This distinction separates the two principles of yin and yang: yin takes the soft, and yang takes the hard. By assigning the images of yin and yang to the six line positions, and applying the principles of hardness and softness, they intermingle and alternate, rising and falling. Thus, the six lines of the Zhou Changes move up and down, creating a pattern as intricate as a decorative design.

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。義曰：此一章言伏羲畫卦之始，始因天地定位之後作為八卦。故因天地之道畫為乾坤之象，取山之象為艮，澤之象為兌，雷之象為震，風之象為巽，水之象為坎，火之象為離。因天地定位之後，取此山澤雷風水火之象，畫為八卦，以盡萬物之理、萬事之情。

The Sayings on the Trigrams state: Heaven and Earth are fixed in their positions 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 extinguish each other; the eight trigrams intermingle with each other. Calculating past events follows the order of coming, while predicting future events goes against the order of coming. Hu Yuan explains: this chapter discusses Fuxi's initial creation of the trigrams. After he had determined the positions of Heaven and Earth, he created the eight trigrams. Therefore, he first drew the images of Qian and Kun according to the principles of Heaven and Earth. Then he took mountains to represent Gen, marshes to represent Dui, thunder to represent Zhen, wind to represent Xun, water to represent Kan, and fire to represent Li. This method of taking images from natural phenomena to determine the forms of the trigrams is called "taking images." After the positions of Heaven and Earth were fixed, he also took the images of mountains, marshes, thunder, wind, water, and fire, and combined them into the eight trigrams, using them to exhaust the principles of all things and the situations of all affairs. The order of Qian in the south, Kun in the north, Li in the east, and Kan in the west arranged in this chapter is later called "Earlier Heaven" trigrams, referring to the natural order before things were differentiated.

後世聖人觀其天地生成之體，又艮有止靜之徳，澤有潤物之性，山澤之象其氣可以相通。又因雷之能震動萬物，風之能發生萬物，又取雷風之象能相擊搏以生萬物。又觀水火之性不相資射，言水之性其性溼而潤下，火之性其性燥而炎上，因其水火之性不相資射，以成八卦之象，互相變動，互相錯雜，以推測其物理，以稽考其人之情偽。

Later sages observed the forms of heaven and earth nurturing all things, and noticed that the mountain, symbolized by the trigram Gen, possesses the virtue of stillness and stability, while the marsh, symbolized by the trigram Dui, has the nature of moistening and nurturing all things. Mountains are high and marshes are low, and the energies of the two can communicate with each other. Also, since thunder can shake and move all things, and wind can promote the growth of all things, they took the images of thunder and wind, observing how they strike and move together to generate all things. They also observed that the natures of water and fire do not destroy each other: water is moist and flows downward, while fire is dry and rises upward, each following its own path without extinguishing the other. The sages used these characteristics to form the images of the eight trigrams, allowing them to change and interact with each other, in order to investigate the physical principles of all things and examine the true feelings and falsehoods of human hearts.

分其竒偶之數，人之過去未來之事，若數其已往之事，則以順而數之，言其易知也；若數其未來之事，則以逆而數之，言其難知也。是故聖人因此大易之象，逆人之吉凶之兆，皆以逆數之術，以前萬民之用，使人知其吉而背其凶也。是故易逆數也。義曰：言此大易之道，八卦之理交相錯雜，以盡吉凶，然而皆逆知來事，以前萬民之用也。

Dividing numbers into odd and even ones is used to calculate past and future human affairs. When calculating past events, one proceeds in the order of time, since that is easy to know; when calculating future events, one goes backward in time, since that is difficult to know. Therefore, the sages use the hexagrams of the Zhou Changes to foresee the auspicious and ominous signs of human affairs, employing the method of reverse calculation, in order to lead the people ahead of their actions, enabling them to know where to seek auspiciousness and avoid danger. The "Shuo Gua" therefore states: the Zhou Changes is a discipline of reverse calculation. Hu Yuan explains: the way of the Zhou Changes, the meanings of the eight trigrams interweave with each other, covering all auspicious and ominous situations; and its main effort lies in foreseeing future events by going against the flow of time, so as to guide the people before they take action.

雷以動之。義曰：此一節總明八卦養物之功也。風以散之。義曰：言雷能鼓動萬物，風能散育萬物也。雨以潤之。義曰：潤，滋也，萬物之生非雨而不潤也。日以晅之。義曰：既雨以潤之，又日以乾晅之。艮以止之。義曰：艮以止靜之徳，止於萬物而不使過其分也。兌以說之。義曰：兌能和說萬物，使之成就也。乾以君之。義曰：乾以剛健君臨於物也。坤以藏之。義曰：坤以柔順能含藏於物也。此八卦交相錯雜，然後能成於物也。

The Sayings on the Trigrams state: Thunder comes to shake and move all things. Hu Yuan explains: This section generally discusses the function of the Eight Trigrams in nurturing all things. The text says wind comes to scatter all things. This refers to thunder being able to stir up all things and inspire them to rise, while wind can spread the vital energy and nurture all things. The text says rain comes to moisten all things. "Moistening" means nourishing, and the growth of all things depends on rainwater to receive its nourishment. The text says the sun comes to warm all things. After being moistened by rain, they also need the sun's heat to dry them. The text says Gen comes to stop all things. Gen possesses the virtue of stillness and stability, capable of restraining all things so they do not exceed their proper limits. The text says Dui comes to bring joy to all things. Dui can influence all things with a harmonious and joyful energy, enabling them to achieve their proper forms. The text says Qian comes to govern all things. Qian rules over all things with the virtue of strength and vigor. The text says Kun comes to gather all things. Kun contains and gathers all things with the virtue of gentleness and compliance. These eight functions intermingle and combine, and thus all things are able to be generated.

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。義曰：帝者，生物之宗，以尊而言之則謂之帝，此復言八卦之用也。言帝之始生萬物，必自震而始；潔齊萬物，則在乎巽；令萬物相見而繁盛，必在乎離；致役萬物，則在乎坤；和說萬物，必在乎兌；陰陽相戰，必在乎乾；受賜萬物，則在乎坎；能成萬物，則在乎艮者也。

The "Say on the Trigrams" states: The heavenly mandate of nurturing begins with Zhen, becomes orderly with Xun, becomes visible with Li, becomes fully employed with Kun, becomes joyful with Dui, becomes contention with Qian, becomes comfort with Kan, and becomes completion with Gen. Hu Yuan explains: "Di" refers to the supreme ruler who nurtures all things, hence called "Di" due to its supreme status. This passage further discusses the functions of the Eight Trigrams. The heavenly mandate nurtures all things, beginning with Zhen; making all things clean and orderly falls under Xun; making all things appear and flourish falls under Li; employing all things to their fullest capacity falls under Kun; making all things harmonious and joyful falls under Dui; the contention between yin and yang falls under Qian; all things receiving the nourishment and rest falls under Kan; and finally achieving completion falls under Gen. This section discusses the sequence of Zhen in the east, Li in the south, Dui in the west, and Kan in the north, which differs from the previous chapter. Later scholars refer to this as the "Later Heaven" trigrams, describing the actual sequence of the four seasons and the growth, flourishing, and storage of all things.

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，聖人南面而聴天下，嚮明而治，蓋取諸此也。義曰：言萬物出乎震，震東方者，以震是東方之卦，斗杓指東為春主生，故萬物皆由震而出也。齊乎巽者，以巽是東南之卦，斗杓指東南之時，萬物潔齊而不相瀆亂也。離者明也，以離是南方之卦，萬物盛大必假離而臨照之，故萬物相見必自離而後可明也。然而聖人之治天下，必法此離為日之象，以明天下之事，取其明無所不矚之義也。

The *Say on the Trigrams* says: All things arise from Zhen, which belongs to the East; when reaching Xun, they become orderly, and Xun belongs to the Southeast. The term "qi" means that all things become clean and well-ordered. Li represents brightness; all things here become visible to each other, and it is the trigram of the South. The sage faces south to govern the world, facing the light to administer affairs, probably following this principle. Hu Yuan explains: saying that all things arise from Zhen and that Zhen belongs to the East is because Zhen is the trigram of the East. When the handle of the Big Dipper points to the East, it is spring, which governs growth and development, so all things sprout from Zhen. This method of assigning the eight trigrams to the four cardinal directions is called establishing "directions." When it says that reaching Xun brings order, it is because Xun is the trigram of the Southeast. When the handle of the Big Dipper points to the Southeast, all things grow clean and orderly without confusion. When it says Li represents brightness, it is because Li is the trigram of the South. For all things to flourish, they must be illuminated by the brightness of the fire represented by Li, so they become visible to each other, and only after reaching the position of Li do they become clear. The sage governing the world certainly follows the example of the sun represented by Li, using it to illuminate all matters, taking the meaning of universal brightness and all-encompassing vision.

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。

The *Say on the Trigrams* says: "Kun represents the earth, which nurtures all things, so the function of subjugation is attributed to Kun. Dui corresponds to autumn, a time when all things are joyful, so the sentiment of joy is attributed to Dui. The trigram Qian is associated with conflict, because Qian is the trigram of the northwest, representing the confrontation between yin and yang energies. Kan represents water, which is the trigram of the north, and also the trigram of reward, as all things find their resting place here, so the function of reward is attributed to Kan. Gen belongs to the northeast trigram, where all things have completed the end of one cycle and begun the start of another, so the function of accomplishment is attributed to Gen."

義曰：坤者地也，以地能生養萬物，是有勞役之事，故曰致役乎坤。兌者說也，萬物說兌必在於秋，故兌為正秋之卦也。然不言方而言秋者，以兌說萬物非止於一方，故言秋也。戰乎乾者，以乾是純陽之卦，主於西北，西是陰地而乾居之，是有陰陽相薄之義，故曰戰乎乾。

Hu Yuan explains: Kun represents the earth, which can nurture and sustain all things, and within this nurturing process lies the toil and labor involved. Therefore, the merit of labor and service is attributed to Kun. The meaning of Dui is joy and delight; when all things rejoice, it must be in autumn, so Dui is the hexagram associated with autumn. Here, unlike other instances, the direction is not specified but rather the season is mentioned, because the joy brought by Dui is not confined to the western region alone. Hence, the season is used instead of the direction. As for the statement that there is a conflict at Qian, this is because Qian is the hexagram of pure yang, which governs the northwest direction; the western region, which is originally a place of yin, is occupied by Qian, the hexagram of pure yang. The interaction between yin and yang energies here is intense and opposing, hence the description of conflict at Qian.

坎者水也，北方之卦也，上下皆坎，有水之象焉。水行不舍晝夜，所以為勞。萬物之生非水而不滋益，故曰萬物之所歸也。艮者東北之卦也，萬物之所成終、萬品之所成始，皆由艮以本之，其位在丑寅，故曰東北之卦也。

Kan represents water and is the trigram of the north; this trigram has both upper and lower parts as Kan, clearly showing the image of water. Water flows ceaselessly day and night, so it is taken as the trigram of toil and hardship. Since all things depend on water for nourishment, it is said that all things find their resting place here. Gen is the trigram of the northeast. All things here conclude one cycle of growth and begin another cycle of sprouting, with both the end and the beginning rooted in Gen. According to the directions associated with the twelve earthly branches, Gen is located between Chou and Yin, at the intersection of due north and due east, hence it is called the trigram of the northeast.

神也者，妙萬物而為言者也。義曰：此已下一節，明八卦生成之用也。言八卦運動，交相錯雜，以妙萬物，然而求其真宰之用，無有逺近，不知所以然而然，是其用如神也。然則謂之神者，以其無形無狀，人之所不見者也。

The "Say on the Trigrams" states: The term "spirit" refers to its ability to cause changes in all things in an unpredictable manner. Hu Yuan explains: From here onwards, the following section explains the function of the Eight Trigrams in generating and nurturing all things. The Eight Trigrams operate continuously and intermingle with each other, causing changes in all things to be mysterious and unpredictable. However, if one asks who is in charge, the master cannot be found, whether far or near. People only see things happening naturally, but cannot explain why. This kind of function is almost like a spirit. It is called a spirit because it has no form or shape, and is invisible to the human eye.

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。義曰：動者，鼓動也，言鼓動萬物莫疾乎雷。震者雷之象，故不言震而言雷也。撓散萬物者莫疾乎風，風者巽之象。乾燥萬物莫熯乎火，火者離之象也。兌說萬物莫說乎澤，兌者澤之象也。滋潤萬物莫潤乎水，水者坎之象也。終始萬物者莫盛乎艮，艮者止之象也。

The Book of Changes says: Nothing is more vigorous in stirring up all things than thunder, nothing more powerful in shaking all things than wind, nothing more intense in drying all things than fire, nothing more harmonious in pleasing all things than marshland, nothing more nourishing in moistening all things than water, and nothing more complete in ending and beginning all things than mountain. Therefore, water and fire follow each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other, and only then can transformation and movement occur, thus producing all things. Hu Yuan explains: "Motion" refers to stirring, and nothing is more vigorous in stirring all things than thunder; the trigram Zhen takes the image of thunder, so here it is not mentioned as Zhen but directly called thunder. Nothing is more powerful in shaking and dispersing all things than wind; wind is the image of the trigram Xun. Nothing is more intense in drying all things than fire; fire is the image of the trigram Li. Nothing is more harmonious in pleasing all things than marshland; marshland is the image of the trigram Dui. Nothing is more nourishing in moistening all things than water; water is the image of the trigram Kan. Nothing is more complete in ending and beginning all things than mountain; mountain takes the image of stillness, which is the image of the trigram Gen.

水火之性雖不相入，然而相逮，有相資之理；雷風相薄而不相悖逆，山澤相懸而能通氣。夫如是，然後能成變化之道、生成之理也。然則艮不言山而言艮者，以其動撓燥潤之功是雷風水火之性，至於終始萬物之義，于山為，故言艮而不言山也。然而雷風相薄而不言相逆者，蓋雷風若相悖逆，則生物之理息，故言相薄而不言悖逆也。

Water and fire, though their natures are mutually incompatible, can follow each other in sequence, for there is a principle of mutual reliance between them. Thunder and wind interact with each other without opposing one another. Mountains are high and marshes are low, with a great difference in their forms, yet their energies can still communicate with each other. Only in this way can the principles of transformation and generation be realized. As for the previous sentences, they all refer to physical phenomena, but the hexagram Gèn (Stillness) does not refer to mountains but to Gèn itself. This is because the functions of stirring, shaking, drying, and moistening are inherent in thunder, wind, water, and fire. The aspect of concluding and initiating all things cannot be adequately expressed by the image of a mountain alone, so it is better to use the name of the hexagram Gèn rather than the image of a mountain. The original text seems to have a missing character, but its meaning can still be inferred. As for the statement that thunder and wind interact without saying they oppose each other, it is because if thunder and wind truly opposed each other, the principle of generating and nurturing all things would be cut off. Therefore, it is said they interact rather than oppose.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。義曰：此一節說八卦名訓也。乾象天，運行不息，故為健；坤象地，能承順事，故為順；震象雷，能奮動萬物，故為動；巽象風，無所不入，故為入；坎象水，水居險陷，故為陷；離象火，能著於物，故為麗；艮象山，山有止靜之徳，故為止；兌象澤，能澤潤萬物，故為說也。

The Book of Changes says: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents penetration, Kan represents depression, Li represents attachment, Gen represents stillness, and Dui represents joy. Hu Yuan explains: this passage discusses the interpretation of the names of the eight trigrams, which represent the fundamental characteristics of each trigram. Qian is taken as the image of heaven, for heaven's movement never ceases, so it is defined as strength and vigor; Kun is taken as the image of earth, for earth can bear and comply with heaven's gifts, so it is defined as softness and compliance; Zhen is taken as the image of thunder, for thunder can stir up all things, so it is defined as movement; Xun is taken as the image of wind, for wind can penetrate everywhere, so it is defined as penetration; Kan is taken as the image of water, for water always flows into low and dangerous places, so it is defined as depression; Li is taken as the image of fire, for fire must be attached to something else to burn, so it is defined as attachment; Gen is taken as the image of mountain, for mountain has the virtue of stillness and stability, so it is defined as stillness; Dui is taken as the image of marsh, for marsh water can nourish all things, so it is defined as 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。義曰：此一節說八卦畜獸之象也，所謂逺取諸物者此也。乾為馬，健速之物也；坤為牛，至順能任重也；震為龍，潛動而變於陰也；巽為雞，體多陽，輕舉之物，主於下也；坎為豕，豕主汙溼，故為豕也；離為雉，有文章也；艮為狗，狗能善守禁止外人，故為狗；兌為羊，外柔而不害物也。

The Sayings on the Trigrams state: The Trigram Qian takes its image from the horse, the Trigram Kun from the ox, the Trigram Zhen from the dragon, the Trigram Xun from the chicken, the Trigram Kan from the pig, the Trigram Li from the pheasant, the Trigram Gen from the dog, and the Trigram Dui from the sheep. Hu Yuan explains: This passage discusses the images of the Eight Trigrams derived from animals. This is the approach mentioned in the Commentary on the Hexagrams, which takes images from external things. Qian is paired with the horse, as the horse is strong and vigorous, and moves swiftly; Kun is paired with the ox, as the ox is docile and capable of bearing heavy loads, matching the gentle and carrying nature of Kun; Zhen is paired with the dragon, as the dragon resides in water and can rise and change, corresponding to Zhen's single yang line moving within two yin lines; Xun is paired with the chicken, as the chicken has a strong yang energy, is light and can fly, yet ultimately resides on the ground, just as the wind moves from above to below; Kan is paired with the pig, as the pig prefers to dwell in damp places, similar to the nature of water represented by Kan; Li is paired with the pheasant, as the pheasant has colorful feathers, matching the brightness of Li; Gen is paired with the dog, as the dog is good at guarding the gate and blocking outsiders, corresponding to Gen's nature of stopping; Dui is paired with the sheep, as the sheep is gentle on the outside without harming things, matching Dui's nature of harmony and joy.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。義曰：此一節說八卦人身之象也，所謂近取諸身者此也。乾尊在上，故為首；坤能包容萬物，故為腹；震動在下，故為足；巽順於人，故為股；坎陽明在內，故為耳；離陽明在外，故為目；艮能止靜其物，故為手；兌能和說於人，故為口。

The Sayings on the Trigrams state: The Trigram Qian takes its image from the head, the Trigram Kun takes its image from the abdomen, the Trigram Zhen takes its image from the feet, the Trigram Xun takes its image from the thighs, the Trigram Kan takes its image from the ears, the Trigram Li takes its image from the eyes, the Trigram Gen takes its image from the hands, and the Trigram Dui takes its image from the mouth. Hu Yuan explains: This passage discusses how the Eight Trigrams take their images from different parts of the human body, which is the approach mentioned in the Commentary on the Hexagrams of taking images from one's own body. Qian is noble and occupies the highest position, hence it is paired with the head; Kun is capable of containing and bearing all things, hence it is paired with the abdomen; Zhen is active and occupies the lower position, hence it is paired with the feet; Xun is flexible and follows others, hence it is paired with the thighs; Kan has one yang line hidden within two yin lines, similar to hearing being internal, hence it is paired with the ears; Li has one yin line in the center and two yang lines outside, bright and visible externally, hence it is paired with the eyes; Gen can make things still, and the hands can hold things, hence it is paired with the hands; Dui can please others and speech comes from the mouth, hence it is paired with the mouth.

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。

The "Say on the Trigrams" states: Qian represents Heaven, so it is called the Father; Kun represents Earth, so it is called the Mother. Zhen is the first to seek and obtain a male, so it is called the Eldest Son; Xun is the first to seek and obtain a female, so it is called the Eldest Daughter; Kan is the second to seek and obtain a male, so it is called the Middle Son; Li is the second to seek and obtain a female, so it is called the Middle Daughter; Gen is the third to seek and obtain a male, so it is called the Youngest Son; Dui is the third to seek and obtain a female, so it is called the Youngest Daughter. Thus, the Eight Trigrams are arranged as a family consisting of the Parents and their six children.

義曰：此一節明乾坤六子父母之道也。索者，求也。乾為天，父之道也；坤為地，母之道也。二氣相求勝而男女生也，得父氣者為男，得母氣者為女。乾初求於坤而得長男曰震，乾生於坤也；坤之初求於乾而得長女曰巽，坤生於乾也；乾之再配於坤得中男曰坎，坤再配於乾得中女曰離；乾三配於坤得少男曰艮，坤三配於乾得少女曰兌。二氣相推，八卦著矣，男女之道備矣，天下之情見矣。

Hu Yuan explains: This section discusses how the trigrams Qian and Kun generate the six trigrams, just as parents give birth to children. "Suo" means to seek. Qian represents Heaven, which is the father's aspect; Kun represents Earth, which is the mother's aspect. The mutual interaction of yin and yang energies seeks and alternates, leading to the emergence of male and female: those receiving the father's energy become male trigrams, and those receiving the mother's energy become female trigrams. Qian first seeks from Kun, introducing one yang into the lowest position of Kun's body, resulting in Zhen, the eldest son; this is the generation of Qian's energy within Kun's body. Kun first seeks from Qian, introducing one yin into the lowest position of Qian's body, resulting in Xun, the eldest daughter. Qian secondly combines with Kun, placing one yang in the central position, resulting in Kan, the middle son; Kun secondly combines with Qian, placing one yin in the central position, resulting in Li, the middle daughter. Qian thirdly combines with Kun, placing one yang in the upper position, resulting in Gen, the youngest son; Kun thirdly combines with Qian, placing one yin in the upper position, resulting in Dui, the youngest daughter. The two energies thus mutually shift, fully revealing the system of the eight trigrams, completing the principle of mutual generation between male and female, and making the affairs of the world clearly visible.

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。義曰：此已下廣明卦象之義也。乾為天者，此廣明乾之象也。乾為天，剛健不息，萬物之宗也；為圜，周萬物也；為君為父，有尊嚴之道也；為金為玉，性堅剛也；為寒為冰，氣凝嚴也；為大赤，老陽之色也；為良馬，行健也；為老馬，行健之久也；為瘠馬，無其膚，其骨堅也；為駁馬，堅猛之至也；為木果，老而為實，生之本也。

The *Say on the Trigrams* lists the things symbolized by the Qian trigram: heaven, roundness, sovereign, father, jade, metal, cold, ice, bright red, good horse, old horse, thin horse, multicolored horse, and the fruit on a tree. Hu Yuan explains: what follows is a detailed explanation of the symbolic meanings of each trigram. Qian is paired with heaven because heaven is strong and vigorous, never ceasing in its movement, and is the sovereign of all things. It is paired with roundness because the heavenly body is round and encompasses all things. It is paired with sovereign and father because both hold a position of honor and authority. It is paired with metal and jade because metal and jade are hard and solid, matching the strength and firmness of Qian. It is paired with cold and ice because Qian corresponds to the northwest, where the energy is condensed and severe. It is paired with bright red because red is the color of the mature yang, and Qian is the pure yang trigram. It is paired with a good horse because it runs strongly; with an old horse because it has long been strong and experienced much; with a thin horse because its skin and flesh are not full but its bones are strong; with a multicolored horse because its nature is extremely firm and fierce. It is paired with the fruit on a tree because fruit is formed when the grass and trees have matured, and it is the foundation for the next cycle of growth, which perfectly matches Qian as the beginning of all things.

坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。義曰：此一節明坤之象也。坤為地，能生育萬物，故為母；為布，取其廣載也；為釡，取其化生成熟也；為吝嗇，取其生物不移也；為均，取其均平也；為子母牛，取其生育之順也；為大輿，取其能載萬物也；為文，取其色雜也；為眾，取其載物不一也；為柄，取其生物之本也；其於地也為黒，取其極陰之色也。

The *Say on the Trigrams* lists the things symbolized by the *Kun* trigram: earth, mother, cloth, cooking vessels, stinginess, fairness, mother and calf oxen, large carts, patterns, multitude, and handles. Regarding the color of the land, it is black. Hu Yuan explains: this passage elaborates on the symbolic associations of the *Kun* trigram. *Kun* is paired with earth, as earth nurtures all things, so it is also paired with mother. It is paired with cloth because the width of cloth allows it to be spread out and carry things. It is paired with cooking vessels because they can cook raw food, symbolizing *Kun*'s nurturing of things. It is paired with stinginess because earth produces all things yet holds on firmly without easily changing. It is paired with fairness because the earth is level and impartial. It is paired with mother and calf oxen because they are gentle during childbirth. It is paired with large carts because they can carry all things. It is paired with patterns because the earth has varied colors and appearances. It is paired with multitude because it carries many different kinds of things. It is paired with handles because it is the fundamental support for all things to grow, like the handle of an object that can be held. As for the color of the land, it is black, because black is the color of extreme yin, and *Kun* is the trigram of pure yin.

震為雷，為龍，為玄黃，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，為馵足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。義曰：此一節廣明震之象也。為雷，能震於物也；為龍，陰中之畜也；為玄黃，取其蒼雜之色也；為旉，取其敷布而生也；為大塗，取其剛動而上柔，萬物之出也；為長子，以其為初求也；為決躁，以其剛性之甚也；為蒼筤竹，取其堅貞而上虛也；為萑葦，以其類而列也。

The "Say on the Trigrams" lists the things symbolized by the Zhen trigram: thunder, dragon, a mixture of green and yellow colors, blooming flowers and buds, a broad road, the eldest son, decisiveness and impatience, young green bamboo, and reed grass. Regarding horses, it refers to a horse that is good at neighing, a horse with white on its left hind leg, a horse with all four legs white, and a horse with a white spot on its forehead. Regarding crops, it refers to seeds emerging from their shells. When examined to the extreme, it becomes strong and vigorous, and flourishing and lively. Hu Yuan explains: this section elaborately explains the symbolic representations of the Zhen trigram. It is paired with thunder because thunder can shake all things. It is paired with dragon because dragon is an animal that hides in the dark, matching the image of Zhen, which is one yang moving beneath two yin. It is paired with a mixture of green and yellow colors because this represents the mixed color of grass and trees when they first sprout, with a greenish hue mixed with yellow. It is paired with blooming flowers and buds because this represents the spreading of spring energy and the sprouting of all things. It is paired with a broad road because the Zhen trigram has one yang at the bottom that moves upward, while the two yin above are open and empty, like a broad road that opens up to allow all things to emerge. It is paired with the eldest son because Zhen is the first result of the union of Heaven and Earth. It is paired with decisiveness and impatience because of its overly urgent nature. It is paired with young green bamboo because bamboo is strong and straight, with a hollow center. It is paired with reed grass because it grows in clusters and is arranged in rows.

其於馬也，為善鳴，取其象雷聲之逺聞也；為馵足，取其剛在下也；為作足，取其一動也；為的顙，取其陽下應於上也。其於稼也為反生，取其反甲而出也。其究為健，取其剛行也；為蕃鮮，取其蕃育之盛也。

As for horses, one should select those that are good at neighing, so that their neighing is like thunder heard from afar; select horses with a white mark on the left hind foot, so that the white appears below, corresponding to the trigram Zhen (Thunder) with one yang line at the bottom; select horses with all four legs moving together, so that one movement leads to all four hooves running simultaneously; select horses with a white spot on the forehead, so that the bright yellow color of the yang energy is reflected from below to above. As for crops, one should select seeds that sprout with the shell inverted, so that when the grain seed germinates, it breaks through the shell, which is the image of Zhen (Thunder) awakening hibernating creatures. When examined to the extreme, it becomes strong and vigorous, taking its strength from being straight and forward-moving; it is paired with flourishing vitality, taking the spring energy that nurtures and brings about the flourishing growth of all things.

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。義曰：此一節廣明巽之象也。為木，取其可揉而順也；為風，取其陽在上也；為長女，取其初求也；為繩直，取其齊一也；為工，取其能揉物為器也；為白，取其能潔於物也。

The *Sayings on the Trigrams* lists the things symbolized by the *Xun* trigram: wood, wind, the eldest daughter, the straightness of a measuring rope and compass, craftsmen, white color, length, height, indecisiveness, lack of decisiveness, and smell. In terms of human characteristics, it refers to sparse hair, a broad forehead, prominent white of the eyes, and a tendency to pursue profit with threefold gain. When examined to its extreme, it becomes the trigram of restlessness and impatience. Hu Yuan explains: this section elaborately explains the symbolic associations of the *Xun* trigram. It is paired with wood because trees can be bent and shaped flexibly and obediently. It is paired with wind because the *Xun* trigram has two yang lines above and one hidden yin line below, resembling the movement of wind above. It is paired with the eldest daughter because *Xun* is the first instance of the *Kun* trigram seeking the *Qian* trigram. It is paired with the straightness of a measuring rope and compass because a rope and compass straighten things when pulled. It is paired with craftsmen because craftsmen can bend materials into objects. It is paired with white color because wind can blow and cleanse, making things pure.

為長，取其風行之逺也；為髙，取其風性髙逺也；為進退，取其隨物之上下也；為不果，取其能樂於物也；為廣顙，取其有容也；為多白眼，取其色多白也；為近利，取其躁人之情多近利也；市三倍，取其生物之盛也；為躁卦，取勢躁急也。

Matching with length, it takes the long distance traveled by wind. Matching with height, it takes the lofty nature of wind, capable of rising to the highest point. Matching with indecisiveness, it takes the wind's tendency to rise and fall unpredictably, without a fixed direction. Matching with lack of decisiveness, it takes its tendency to follow things easily, being willing to accommodate, yet failing to make firm decisions. Matching with a broad forehead, it takes the capacity of a broad forehead, corresponding to the gentle nature of Xun. Matching with eyes having a lot of white, it takes that white part, which is the same as the white associated with Xun. Matching with seeking wealth and profit, it takes the impetuous nature of people who are eager for immediate gains. Matching with profit from trade three times over, it takes the flourishing of life, which is extended to mean abundant profits. Finally, it says that Xun, when examined to its extreme, becomes the Zao (Impetuous) hexagram, taking the urgent momentum of the wind's swift movement.

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，為美脊，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。義曰：此一節廣明坎象也。為水，取其北方也；為溝瀆，取其水行無不通也；為隠伏，取其水行地中也；為矯輮，取其曲直得所也；為弓輪，取其激矢運行；其於人為加憂，取其險難也；為心病，取剛在中也；為耳痛，取其主聴也；為血卦，取其水行地中也；為赤，取其血色也。

The *Say on the Trigrams* lists the things symbolized by the *Kan* trigram: water, ditches, concealment, straightening and twisting, bows and chariot wheels. In terms of humans, it represents worry, heart disease, ear pain, a trigram associated with blood, and the color red. In terms of horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse with its head lowered, a horse with thin hooves, and a horse that moves slowly. In terms of chariots, it represents chariots with many obstacles, chariots that move smoothly, the moon, and bandits. In terms of trees, it represents trees that are hard and have a large central core. Hu Yuan explains: this section elaborates on the symbolic representations of the *Kan* trigram. It is paired with water because *Kan* corresponds to the north, which is associated with water. It is paired with ditches because water flows continuously and has no obstruction. It is paired with concealment because water flows underground and is not visible. It is paired with straightening and twisting because water can be straight or winding and adapts accordingly. It is paired with bows and chariot wheels because bows can launch arrows and wheels can move forward, both being objects that have strength in their curves. In terms of humans, it is paired with worry because *Kan* represents danger, and people feel anxious when facing danger. It is paired with heart disease because the single yang line is submerged between two yin lines, similar to a blockage in the chest. It is paired with ear pain because *Kan* governs hearing in the human body. It is paired with a trigram related to blood because water flows through the earth, just as blood flows through the body. It is paired with the color red because blood is red.

其於馬也，為美脊，取其陽在中也；為亟心，取其急也；為下首，取其水流向下也；為薄蹄，取其水流行也；為曳，取其行地也。其於輿也，為多眚，取其重載也；為通，取其水行也；為月，取其水之明也；為盜，取其潛行也。其於木也，為堅多心，取其剛在內也。

For horses, if the horse has a beautiful back, take the trigram Kan (Water) with one yang in the center, like a horse's back rising in the middle; if the horse is quick-tempered, take the rushing water; if the horse has a drooping head, take water flowing downward; if the horse has thin hooves, take water flowing continuously, as thin hooves allow swift movement; if the horse is difficult to move, take water flowing along the ground. For vehicles, if there are many obstacles, take a heavily loaded vehicle which is prone to accidents, matching the dangerous pit of Kan; if the vehicle is for smooth travel, take water that flows everywhere without obstruction; if paired with the moon, take the cold and clear moonlight like water, and since the moon is yin and rules the night; if paired with thieves, take water flowing secretly, like thieves moving in secret. For trees, if the tree is hard with a large heart, take the trigram Kan with one yang yang in the center, like the solid heart of a tree.

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，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。義曰：此一節廣明離之象也。為火，取南方也；為日，取火精也；為電，取有明也；為中女，取再求也；為甲冑，取剛在外也；為戈兵，取外剛利也。其於人也為大腹，取其陰在內也；為乾卦，取其日所烜也；為鱉、為蟹、為蠃、為蚌、為龜，皆取剛在外也；其於木也為科上槁，取其陰在中而空也。

The *Say on the Trigrams* lists the things symbolized by the *Fire* trigram, Li: fire, the sun, lightning, the middle woman, armor and helmets, and spears and weapons. In terms of the human body, it corresponds to a large abdomen; it is also associated with dryness, and with turtles, crabs, snails, clams, and tortoises. In terms of trees, it corresponds to hollow trunks with withered tops. Hu Yuan explains: this section elaborates on the symbolic associations of the Li trigram. It is associated with fire because Li governs the south, and the south is associated with fire. It is associated with the sun because the sun is the essence of fire. It is associated with lightning because lightning has the meaning of brightness. It is associated with the middle woman because Li is the second instance of the earth trigram seeking the heaven trigram. It is associated with armor and helmets because the Li trigram has two yang lines on the outside and one yin line in the middle, like strong armor protecting the body. It is associated with spears and weapons because weapons have a hard and sharp exterior, similar to the image of being hard on the outside and hollow in the middle. In terms of the human body, it corresponds to a large abdomen because there is a hollow yin line in the center, like the abdomen being hollow. It is associated with dryness because sunlight dries things. It is associated with turtles, crabs, snails, clams, and tortoises because these all have hard shells and soft insides, all taking the image of being hard on the outside. In terms of trees, it corresponds to hollow trunks with withered tops because there is a yin line in the center, the wood is hollow, and the top becomes dry.

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。義曰：此一節廣明艮之象也。為山，取其靜而不動也；為徑路，取其可上而行中也；為小石，取其陽堅也；為門闕，取其止出入也；為果蓏，取其陽在上也；為閽寺，取其禁止也；為止，取其止物也；為狗為鼠，取其止人也；為黔喙之屬，取其剛喙而能喙物也；其於木也為堅多節，取其陽生也。

The *Shuogua* lists the things symbolized by the *Gen* trigram: mountain, narrow path, small stone, gate and pavilion, fruit on trees and melons on the ground, the gatekeeper and the palace attendant, finger, dog, rat, and fierce birds and beasts with black beaks. Regarding trees, it refers to their hardness and knots. Hu Yuan explains: this section elaborately explains the symbolic associations of the *Gen* trigram. It is paired with mountain, taking the stillness of mountain. It is paired with narrow path, taking the path winding up the mountain, leading to the middle. It is paired with small stone, taking the single yang line at the top, which is hard. It is paired with gate and pavilion, taking the function of gate and pavilion in stopping entry and exit, which matches the meaning of *Gen* (stopping). It is paired with fruit and melon, taking the single yang line at the top and two yin lines below, like fruit hanging on branches. It is paired with gatekeeper and palace attendant, taking their duty of guarding the gate and prohibiting idle people. As for the pairing with stopping, it takes the ability of *Gen* to stop external things. It is paired with dog and rat, taking the dog's ability to stop people and the rat's ability to remain hidden. It is paired with fierce birds and beasts with black beaks, taking their strong and powerful beaks capable of eating. Regarding trees, it is paired with hardness and knots, taking the gathering of yang energy forming knots.

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。義曰：此一節廣明兌之象也。為澤，取潤下也；為少女，取三索也；為巫，取其順也；為口舌，取其能口說人也；為毀折，取其缺於上也；為附決，取柔附上非所麗也；其於地也為剛滷，取其下堅而上潤也；為妾，取其少女也；為羊，取其中壯而外順也。

The *Say on the Hexagrams* lists the things symbolized by the *Dui* hexagram: marshes, young women, shamans, speech, destruction and breaking, attachment followed by separation; in terms of land, it is hard salt-alkali land; it also represents a concubine and a sheep. Hu Yuan explains: this section elaborately explains the symbolic meanings of the *Dui* hexagram. It is paired with marshes because marsh water is moist and flows downward. It is paired with young women because *Dui* is the third instance of *Kun* seeking *Qian*. It is paired with shamans because shamans serve deities and convey human intentions with gentle and compliant behavior. It is paired with speech because the upper trigram of *Dui* is a single yin line, which opens and can speak to people. It is paired with destruction and breaking because the upper trigram of *Dui* is missing one line, like something broken from the top. It is paired with attachment followed by separation because a single yin line is attached to two yang lines, which is not appropriate, and eventually must separate. In terms of land, it is paired with salt-alkali land because the bottom of a marsh is hard while the top is moist and soaked, and over time it becomes salty. It is paired with a concubine because *Dui* represents a young woman, and a concubine is a woman in a lower position. It is paired with a sheep because a sheep is strong inside and compliant outside, matching the two yang lines inside and one yin line outside of *Dui*.

義曰：夫序卦者，所以序說六十四卦之義也。按文王既繇六十四卦，分為上下二篇，其先後之次，其理未見，在於常常之人故難曉矣。孔子就上下二篇，各序其相次之義，以序說六十四卦之本，因以發明大易之淵蘊，故謂之序卦。自乾坤而下至於既濟未濟，皆言相受之理也。

Hu Yuan explains: The "Xugua" section is used to explain in order the reasoning behind the arrangement of the sixty-four hexagrams. King Wen attached hexagram statements to the sixty-four hexagrams and divided them into upper and lower sections, but the order in which the hexagrams follow each other was not explicitly explained, making it difficult for ordinary people to understand. Confucius then, based on the upper and lower sections, arranged the meaning of the sequence between each hexagram, providing a basis for the order of the sixty-four hexagrams and thus revealing the profound meanings hidden in the "Zhouyi." Therefore, this section is called "Xugua." Starting from the hexagrams "Qian" and "Kun," it continues down to "Jijie" and "Weijie," and throughout, it explains how one hexagram leads to the next and how the next hexagram follows the previous one.

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。義曰：夫乾卦是伏羲所畫八純之卦，乾者天之用也，生成之祖宗也，萬物之生必自乾而始，故乾為六十四卦之首也。然而獨陽不生，獨陰不成，陽不得陰，不能成生物之道；天不降，地無以為育物之理。故有天然後有地，地者載萬物之本也。坤者地之用也，坤能順承於天，以生成萬品之物，故以坤次於乾也。故乾坤者，天地之用，萬事之本始者也。然天地之生萬物，必須屯難然後成也，故草木之生莩甲之時，必先屯難而後至於盛大，盈滿於天地之間也，故屯卦所以次於乾坤也。

The *Xugua* says: After heaven and earth are formed, all things come into being; the fullness of all things fills the space between heaven and earth, so the next hexagram is *Zun* (*Obstruction*), for *Zun* means fullness. Hu Yuan explains: The *Qian* hexagram is one of the eight pure hexagrams drawn by Fuxi. *Qian* represents the function of heaven, which is the ultimate source of generating all things. The origin of all things must begin with *Qian*, so *Qian* is placed first among the sixty-four hexagrams. However, only yang cannot produce, and only yin cannot complete; if yang does not receive the cooperation of yin, it cannot achieve the way of generating all things. If heaven does not descend its qi, earth cannot carry out the principle of nurturing all things. Therefore, after heaven comes earth, for earth is the fundamental basis for bearing all things. The *Kun* hexagram represents the function of earth, which can gently and obediently receive the gifts from heaven, thus nurturing all kinds of things. Therefore, *Kun* follows immediately after *Qian*. The *Qian* and *Kun* hexagrams represent the functions of heaven and earth, and are the beginning of all things. Heaven and earth nurture all things, but they must first go through a difficult and arduous process to achieve this. When grass and trees sprout, they must first struggle and bend in the soil before they can grow tall and flourish, filling the space between heaven and earth. Therefore, the *Zun* hexagram comes after *Qian* and *Kun*.

屯者物之始生也，物生必蒙，故受之以蒙，蒙者蒙也，物之稺也。物稺不可不養也，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。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。

The "Xu Gua" says: "Zun is the time when all things first begin to sprout. Since things have just begun to sprout, they are naturally in a state of ignorance and confusion, hence the next hexagram is "Meng," which means ignorance, referring to the immaturity of things. Since immaturity cannot do without nurture, the next hexagram is "Xu," which discusses the way of nourishment through food and drink. When there is the advantage of food and drink, disputes and conflicts inevitably arise, hence the next hexagram is "Song," which refers to disputes. Once disputes arise, people must gather together to fight, hence the next hexagram is "Shi," meaning a gathering of people. When people gather together, they must have someone to rely on and support, hence the next hexagram is "Bi," meaning to be close and assist. Once people are close and supportive, they must accumulate resources, hence the next hexagram is "Xiao Xu," meaning a small accumulation. Once accumulation is achieved, there must be propriety and restraint, hence the next hexagram is "Lv," meaning to walk with propriety.

義曰：夫物既屯難而生，未至於盛大，故必蒙然而盤屈，盤屈不已，然後盛大，故以蒙卦次於屯也。然物生蒙昧，若不滋潤之以成生養之道，則不能成也，故以需卦次於蒙也。然而需者養也，飲食之道也，飲食之道養而不已，必有其爭訟之事，故以訟卦次於需也。然而爭訟不已，物情乖離，必有行師用兵之事，故以師卦次於訟也。行師不已，必須親比，故以比卦次於師也。然而親比之道貴於得正，既得其正，必有所畜，故以小畜次於比也。物既畜聚，必須合禮，故以履卦次於小畜也。

Hu Yuan explains: All things are born in hardship and have not yet grown to prosperity, so they must necessarily be in a state of confusion and constraint. They struggle and bend continuously, then they can reach prosperity, so the hexagram Meng comes after Zun. When things are newly born and in confusion, if they are not nourished and cultivated to complete the task of nurturing, they will not grow, so the hexagram Xu comes after Meng. Xu means nourishment, referring to the way of food and drink; when food and drink are continuously provided, people each seek what they desire, and disputes will inevitably arise, so the hexagram Song comes after Xu. Continuous disputes lead to people's hearts being discordant and separated, inevitably leading to military action, so the hexagram Shi comes after Song. Military action cannot last long, and people must eventually become close to each other, so the hexagram Bi comes after Shi. The way of mutual attachment values uprightness; when uprightness is maintained, there will naturally be accumulation, so the hexagram Xiao Xu comes after Bi. When wealth has been accumulated, it must be constrained by ritual, so the hexagram Li comes after Xiao Xu.

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。義曰：能行禮者其身必安，故以泰卦次於履也。安之既久，必有其否，故以否卦次於泰卦也。然而否之既久，其道必亨，必須和同，故以同人之卦次於否卦也。

The "Xugua" says: After practicing propriety, one attains smoothness; after smoothness, one attains peace, hence the "Tai" hexagram follows "Lv". "Tai" means smoothness. Things cannot remain smooth forever, hence the "Po" hexagram follows "Tai"; nor can they remain blocked forever, hence the "Tongren" hexagram follows "Po". Hu Yuan explains: Those who act according to propriety must be secure in themselves, hence "Tai" comes after "Lv". When peace has lasted long, it must turn into blockage, hence "Po" comes after "Tai". When blockage has lasted long, the trend must turn back to smoothness, and this turn requires people to be in harmony, hence "Tongren" comes after "Po".

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。義曰：既與人同，眾物必歸，必須大有其眾，故以大有次於同人也。既大有其眾，不可剛暴，必須謙順，故以謙卦次於大有也。然而既大有天下之眾，又能謙順，則人必悅豫而隨之，故以豫卦次於謙也。

The *Xugua* says: Those who can harmonize with others will have all things follow them, so the next is the *Dayou* hexagram. Once one has attained great success, he must not be arrogant, so the next is the *Qian* hexagram. Having great success and being humble and retiring will surely bring joy, so the next is the *Yu* hexagram. Hu Yuan explains: When one can harmonize with others, all people and things naturally follow him, thus the number of followers becomes extremely vast, so *Dayou* comes after *Tongren*. Once one has many followers, he must not be stubborn and fierce, but must be humble and gentle, so *Qian* comes after *Dayou*. Once one has the support of the whole world and can treat others with humility and kindness, the people's hearts will surely be joyful and willing to follow, so *Yu* comes after *Qian*.

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。有事而後可大，故受之以臨。義曰：天下既悅豫，則人樂然而隨之，故以隨卦次於豫也。然而以喜隨人，久而必極，必敗於成事，故以蠱卦次於隨卦也。事既已久敗，必須有才徳之人以臨治之，故以臨卦次於蠱也。

The "Xugua" says: Joy naturally brings followers, so the "Zui" hexagram comes next. Those who follow others based on temporary preferences will eventually cause disturbances, so the "Gu" hexagram follows. "Gu" means disturbance. With matters to handle, great achievements can be made, so the "Lin" hexagram comes next. Hu Yuan explains: After the world is joyful, people naturally tend to follow, so "Zui" comes after "Yu". Following others based solely on fleeting pleasure will eventually lead to extremes, ruining even accomplished affairs, so "Gu" comes after "Zui". "Gu" refers to the meaning of vessels left for a long time becoming infested with insects and ruined. When affairs have accumulated and decayed, capable and virtuous people must step forward to rectify the situation, so "Lin" comes after "Gu".

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。義曰：臨人之道必在中正，中正必有可觀，故以觀卦次於臨也。觀民之道必以徳化，徳化既行，必須去其剛梗之物，故以噬嗑次於觀也。嗑者合也，物不可以苟合而已，故受之以賁，賁者飾也。義曰：物既相合，必須修飾於外，故以賁卦次於噬嗑也。致飾然後亨則盡矣，故受之以剝。義曰：物既文飾，久而必敝，故以剝卦次於賁也。

The "Xugua" says: "Lín" means great; when things become great, they can be admired, so the "Guan" hexagram follows. When there is something to admire, people can harmonize with each other, so the "Shike" hexagram follows. Hu Yuan explains: The way of ruling from above and governing below must be based on uprightness and correctness; only with uprightness and correctness can there be something to admire, so "Guan" comes after "Lín". To observe and influence the people, one must rely on virtue; once virtue has been practiced, one must remove the strong and stubborn, like biting and cutting off something obstructive from the mouth, so "Shike" comes after "Guan". The "Xugua" also says: "Shike" means to join together; things should not be hastily joined together, so the "Ben" hexagram follows. "Ben" means ornamentation. Hu Yuan explains: Once things have been joined together, they should be decorated on the outside, so "Ben" comes after "Shike". The "Xugua" further says: When ornamentation reaches its extreme, the way of success reaches its end, so the "Bo" hexagram follows. Hu Yuan explains: If one is always focused on ornamentation, it will eventually lead to decay, so "Bo" comes after "Ben".

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。不養則不可動，故受之以大過。義曰：物不可終剝，必復其性，故以復卦次於剝也。既復其性，必有由中之信以行於己，故以無妄次於復也。物既無妄，必有可畜，故以大畜次於無妄也。物既大畜，必有所養之道，故以頤卦次於大畜也。養之必以其道，苟失其節，必致於大過，故以大過次於頤卦也。

The *Xugua* says: "Pei means to peel off; things will not continue to peel off until they are exhausted. When peeling off reaches its peak, it turns back to the beginning and starts anew, so the next hexagram is *Fu*. Once the original nature is restored, there will be no false pretense, so the next hexagram is *Wuwang*. Without false pretense, one can accumulate, so the next hexagram is *Daxu*. When accumulation is great, one can nurture others, so the next hexagram is *Yi*, which means nurturing. If there is no nurturing, one cannot act, so the next hexagram is *Daguo*. Hu Yuan explains: things will not continue to peel off; when peeling off reaches its extreme, it must return to its original nature, so *Fu* comes after *Pei*. Once the original nature is restored, sincerity and authenticity naturally arise within, which can be used to establish oneself and act, so *Wuwang* comes after *Fu*. With sincerity and authenticity, one can naturally accumulate, so *Daxu* comes after *Wuwang*. Once there is great accumulation, there must be a way of nurturing, so *Yi* comes after *Daxu*. Nurturing must be in accordance with proper conduct; once it loses control, it will go to excess, so *Daguo* comes after *Yi*.

物不可以終過，故受之以坎，坎者陷也。義曰：物既大過，必至險陷，故以坎卦次於大過也。陷必有所麗，故受之以離，離者麗也。義曰：險難既久，必須明徳之人以治之，故以離卦次於坎也。自此以上凡三十卦為上經，統言天地之道，故以坎離而終之，其實三才之道皆備矣。蓋咸恆首明人事，夫子以丁寧而說之，後人以簡編重大而分之也。

The *Xugua* says: Things cannot go too far, so the *Kan* hexagram comes next. *Kan* represents danger and peril. Hu Yuan explains: After excess, there must be peril, so *Kan* follows *Daguo*. The *Xugua* also says: After falling into peril, there must be something to rely on, so the *Li* hexagram comes next. *Li* represents reliance and attachment. Hu Yuan explains: After prolonged peril, there must be a virtuous and enlightened person to govern, so *Li* follows *Kan*. From *Qian* to *Li*, a total of thirty hexagrams, form the Upper Classic, which generally discusses the principles of heaven and earth, hence concluding with *Kan* and *Li*, water and fire. In reality, the principles of the three elements are already fully covered in the Upper Classic. The Lower Classic begins with *Xian* and *Heng*, focusing on human affairs. Confucius repeatedly emphasizes this in the *Xugua*. As for dividing the text into Upper and Lower Classics, it was a later division made due to the heavy weight of bamboo slips.