Sequence of Hexagrams

[疏]正義曰：《序卦》者，文王既繇六十四卦，分為上下二篇。其先後之次，其理不見，故孔子就上下二《經》，各序其相次之義，故謂之《序卦》焉。其周氏就《序卦》以六門往攝，第一天道門，第二人事門，第三相因門，第四相反門，第五相須門，第六相病門。如《乾》之次《坤》、《泰》之次《否》等，是天道運數門也。如《訟》必有《師》，《師》必有《比》等，是人事門也。如因《小畜》生《履》，因《履》故通等，是相因門也。如《遁》極反《壯》，動竟歸止等，是相反門也。如《大有》須《謙》，《蒙》稚待養等，是相須也。如《賁》盡致《剝》，進極致傷等，是相病門也。

Kong Yingda's commentary explains that the term "Xu Gua" refers to the fact that after King Wen of Zhou arranged the sixty-four hexagrams, he divided them into upper and lower sections, but did not explicitly explain the order in which the hexagrams follow each other. Therefore, Confucius examined the texts of the upper and lower sections of the Classic, and arranged their sequential meanings, hence the title "Xu Gua." The Zhou school categorized the "Xu Gua" into six categories: the first is the Heavenly Way category, the second is the Human Affairs category, the third is the Mutual Dependence category, the fourth is the Mutual Opposition category, the fifth is the Mutual Necessity category, and the sixth is the Mutual Harm category. For example, the hexagram Qian followed by Kun, and Tai followed by Po, belong to the Heavenly Way category; cases such as the necessity of Shi following Song and Song following Bi belong to the Human Affairs category; instances like the emergence of Li from Xiao Xu and the subsequent attainment of Tai belong to the Mutual Dependence category; cases such as Dun reaching its extreme turning into Da Zhuang and motion reaching its limit returning to stillness belong to the Mutual Opposition category; cases such as Da You requiring Qian for balance and Meng being immature and needing nurturing belong to the Mutual Necessity category; and cases such as excessive ornamentation leading to Pei and excessive advancement leading to injury belong to the Mutual Harm category.

韓康伯云：“《序卦》之所明，非《易》之縕也。蓋因卦之次，託象以明義。”不取深縕之義，故云“非《易》之縕”，故以取其人理也。今驗六十四卦，二二相耦，非覆即變。覆者，表裡視之，遂成兩卦，《屯》、《蒙》、《需》、《訟》、《師》、《比》之類是也。變者，反覆唯成一卦，則變以對之，《乾》、《坤》、《坎》、《離》、《大過》、《頤》《中孚》、《小過》之類是也。且聖人本定先後，若元用孔子《序卦》之意，則不應非覆即變，然則康伯所云“因卦之次，託象以明義”，蓋不虛矣。故不用周氏之義。

Kong Yingda continued to say: Han Kangbo's commentary holds that "The 'Xugua' explains not the profound essence of the Book of Changes, but merely follows the order of the hexagrams, using their images to explain the principles." Han's commentary does not take the profound meaning, hence he says "it is not the profound essence of the Book of Changes," and only discusses the principles of human affairs. Now, examining the sixty-four hexagrams, they are all paired in pairs, either "reversed" or "transformed."the so-called "reversed" means turning a hexagram upside down, so that when viewed normally and upside down, they form two hexagrams, such as Zun and Meng, Xu and Song, Shi and Bi.the so-called "transformed" means that when a hexagram is turned upside down, it remains itself, but each line must be transformed into its opposite to match with it, such as Qian and Kun, Kan and Li, Da Guo and Yi, Zhong Fu and Xiao Guo. Moreover, the sage has already determined the order of the hexagrams. If the original order of the hexagrams was based solely on the principles explained in Confucius's "Xugua," then they would not be so orderly, being either reversed or transformed. Thus, Han Kangbo's statement that "following the order of the hexagrams, using their images to explain the principles" is indeed not empty talk. Therefore, the view of Zhou's six gates is not adopted.

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以《屯》，屯者，盈也。屯者，物之始生也。屯剛柔始交，故為物之始生也。 [疏]正義曰：王肅云：“屯剛柔始交而難生，故為物始生也。”盧氏云：“物之始生故屯難。”皆以物之始生釋屯難之義。案上言“屯者，盈也。”釋《屯》次《乾》、《坤》，其言巳畢。更言“屯者，物之始生”者，開說下“物，生必蒙”，直取始生之意，非重釋《屯》之名也。故韓康伯直引剛柔始交，以釋物之始生也。

The text says: After heaven and earth were formed, all things then came into being; what fills heaven and earth is all things, so after the hexagrams of Qian and Kun, the hexagram Zun comes next. "Zun" means fullness; "Zun" also means the beginning of all things. Han Kangbo's commentary explains: The hexagram Zun represents the beginning of the union between the yin and yang energies, hence it symbolizes the beginning of all things. Kong Yingda's commentary says: Wang Su said, "Zun refers to the beginning of the union between the yang and yin energies, with difficulty following, hence it represents the beginning of all things." Lu said: "Since all things are just beginning to grow, there is difficulty." Both parties use the beginning of all things to explain the meaning of "difficulty" in "Zun." According to the previous text, "Zun means fullness," which explains why the hexagram Zun comes after Qian and Kun, and the point has been made. Here, it says again, "Zun means the beginning of things," which is to introduce the following idea that "things born must be nurtured," taking only the meaning of the beginning, not a new explanation of the name of the hexagram Zun. Therefore, Han Kangbo directly cites "the beginning of the union between the yin and yang" to explain the beginning of all things.

物生必蒙，故受之以《蒙》。蒙者，蒙也。物之稚也。物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。夫有生則有資，有資則爭興也。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。眾起而不比，則爭無由息；必相親比，而後得寧也。比者，比也。比必有所畜，故受之以《小畜》。此非大通之道，則各有所畜以相濟也。由比而畜，故曰“小畜”而不能大也。

The text says: All things at their beginning are necessarily in a state of ignorance, so after the hexagram Zun (屯), the hexagram Meng (蒙) follows; "Meng" means ignorance, which is the stage of immaturity for all things. Immaturity cannot do without nourishment, so the hexagram Xu (需) follows; "Xu" discusses the way of food and drink. With food and drink, disputes inevitably arise, so the hexagram Song (讼) follows. Han Kangbo's commentary explains: With life comes the need for material sustenance; with material things comes contention, and contention arises. The text then says: When disputes arise, there must be a gathering of people, so the hexagram Shi (师) follows; "Shi" means multitude. When a multitude gathers, there must be some to follow, so the hexagram Bi (比) follows. Han Kangbo's commentary explains: If a multitude gathers but does not become close, disputes cannot be resolved; only when they become close and support each other can peace be achieved. The text says: "Bi" means to be close and supportive. After being close and supportive, there must be accumulation, so the hexagram Xiao Xu (小畜) follows. Han Kangbo's commentary explains: This is not yet the way of great success; it is only that each has some accumulation to support one another. From closeness comes accumulation, so it is called "Xiao Xu," and it is not yet great.

物畜然後有禮，故受之以《履》。履者，禮也。禮所以適用也。故既畜則宜用，有用則須禮也。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》。否則思通，人人同志，故可出門同人，不謀而合。與人同者，物必歸焉，故受之以《大有》。有大者，不可以盈，故受之以《謙》。有大而能謙必豫，故受之以《豫》。豫必有隨，順以動者，眾之所隨。

The text says: When all things have accumulated, then one can observe propriety, so the Book of Changes follows with the Hexagram of "Footsteps" (Lu). "Lu" means propriety. Han Kangbo's commentary explains: propriety is the standard for proper use of resources; once there is accumulation, one should use it, and when using it, propriety must regulate it. The text says: by practicing propriety, one achieves harmony and prosperity, thus attaining stability, so the Book of Changes follows with the Hexagram of "Prosperity" (Tai). "Tai" means harmony. Things cannot remain harmonious forever, so the Book of Changes follows with the Hexagram of "Opposition" (Po); nor can they remain blocked forever, so it follows with the Hexagram of "Harmony with Others" (Tongren). Han Kangbo's commentary explains: when blocked, one desires to seek harmony; when people's aspirations are the same, they can go out and harmonize with others without prior consultation, naturally in accord. The text says: those who can harmonize with others will surely have all things attached to them, so the Book of Changes follows with the Hexagram of "Great Possession" (Dayou). When one has great possession, one must not be complacent, so the Book of Changes follows with the Hexagram of "Humility" (Qian). When one has great possession and is humble, one will surely be joyful, so the Book of Changes follows with the Hexagram of "Joy" (Yu). Joy will surely attract followers. Han Kangbo's commentary explains: those who act in accordance with reason are precisely those whom the people wish to follow.

[疏]正義曰：鄭玄云：“喜樂而出，人則隨從。孟子曰：吾君不遊，吾何以休？吾君不豫，吾何以助？此之謂也。”王肅云：“歡豫，人必有隨。”隨者，皆以為人君喜樂歡豫，則以為人所隨。案《豫卦·彖》云：“《豫》剛應而志行，順以動《豫》。《豫》順以動，故天地如之，而況建侯行師乎？天地以順動，故日月不過，而四時不忒。聖人以順動，則刑罰清而民服。”

Kong Yingda explained "Yu must have Suo" by saying: Zheng Xuan interpreted it as: "When the sovereign enjoys himself and goes out for a tour, the people follow him. The 'Mengzi' says: 'If our sovereign does not go out, how can we rest? If our sovereign does not indulge in pleasures, how can we receive relief?' This is exactly what this means." Wang Su said: "When there is joy and pleasure, there must be someone following." Both of these interpretations hold that the sovereign himself enjoys happiness and pleasure, thus attracting others to follow. However, examining the Commentary on the Judgment of the Yu hexagram, it says: "The Yu hexagram has one yang line that gains the support of all the yin lines, and the mind is thus able to act out its will. To move in accordance with the principles is called Yu. Since Yu moves in accordance with the principles, heaven and earth also move in this way. How much more so for feudal lords and military campaigns? Heaven and earth move in accordance with the principles, so the sun and moon move without losing their course, and the four seasons change without error; the sage moves in accordance with the principles, so punishments are simple and the people are loyal."

即此上云“有大而能謙必豫，故受之以《豫》”，其意以聖人順動能謙，為物所說，所以為豫。人既說豫，自然隨之，則謙順在君，說豫在人也。若以人君喜樂遊豫，人則隨之，紂作靡靡之樂，長夜之飲，何為天下離叛乎？故韓康伯云：“順以動者，眾之所隨。”在於人君取致豫之義，然後為物所隨，所以非斥先儒也。

Kong Yingda continued to say: This is consistent with the previous text, "When one is great yet humble, he must be joyful, hence it is followed by the Book of Joy (Yü)." The meaning is that sages act in accordance with the Way and yet are humble and retreat, thus bringing joy to all things, which is called "Joy." When the people are already joyful, they naturally follow him; thus, humility and compliance lie with the ruler, while joy lies with the people. If we follow the old interpretation, that the sovereign indulges in pleasures and the people will follow, then why did King Zhou of Shang compose soft and licentious music and drink all night, yet the whole world turned against him and rebelled? Therefore, Han Kangbo's commentary only states, "Those who act in accordance with the Way are followed by the people," focusing on the idea that the sovereign first attains the way of harmony and joy, and only then is he followed by the people. This is precisely refuting the views of previous Confucian scholars.

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，可大之業，由事而生。故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。可觀則異方合會也。嗑者，合也。物不可以苟合而巳，故受之以《賁》。賁者，飾也。物相合則須飾，以脩外也。

The text says: Therefore, after the hexagram 《豫》, the hexagram 《随》 follows. Han Kangbo's commentary explains: Those who follow others out of joy will certainly bring about events. The text says: Therefore, the hexagram 《蛊》 follows. "Gǔ" means "affair." Only after there are affairs can there be grandeur. Han Kangbo's commentary explains: All great achievements arise from doing things. The text says: Therefore, the hexagram 《临》 follows. "Lín" means "greatness." Only after things have become grand can they be observed and admired, so the hexagram 《观》 follows. When things are observable and admirable, people will gather and meet, so the hexagram 《噬嗑》 follows. Han Kangbo's commentary explains: Once things are observable and admirable, people from all directions will naturally gather and meet. The text says: "Kè" means "to join together." Things cannot be merely patched together and considered complete, so the hexagram 《贲》 follows. "Bēn" means "to adorn." Han Kangbo's commentary explains: Once things have gathered, they need adornment to refine their appearance.

致飾然後亨則盡矣，故受之以《剝》。極飾則實喪也。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》。不養則不可動，養過則厚。

The text says: When adornment reaches its extreme, the way of success is exhausted, so the hexagram of "Breaking Up" follows. Han Kangbo's commentary explains: When adornment reaches its peak, the essential quality is lost. The text says: "Breaking Up" refers to the shedding off. Things cannot be stripped down to the extreme; when stripped to the utmost, they return to the lower position, so the hexagram of "Returning to the Beginning" follows. Returning to the right path eliminates falsehood, so the hexagram of "Without Delusion" follows. Only after there is no delusion can there be accumulation, so the hexagram of "Great Accumulation" follows. After accumulation comes nurturing, so the hexagram of "Nourishing" follows, "Nourishing" meaning nurturing. Without nurturing, there can be no action, so the hexagram of "Great Excess" follows. Han Kangbo's commentary explains: Without nurturing, there can be no action, but over-nurturing leads to excessive indulgence.

[疏]正義曰：鄭玄云：“以養賢者宜過於厚。”王輔嗣注此卦云：“音相過之過。”韓氏云：“養過則厚。”與鄭玄、輔嗣義同。唯王肅云：“過莫大於不養。”則以為過失之過。案此《序卦》以《大過》次《頤》也。明所過在養。子雍以為過在不養，違《經》反義，莫此之尤。而周氏等不悟其非，兼以過失釋《大過》之名，巳具論之於《經》也。

Kong Yingda explained the name "Da Guo" saying: Zheng Xuan said, "Cultivating a virtuous person should be excessively generous." Wang Bi (whose courtesy name was Fusi) annotated the "Da Guo" hexagram saying, "This 'guo' should be read as 'xiang guo,' meaning 'to surpass.'" Han Kangbo said, "Over-nurturing becomes excessive." Han's annotation agrees with the views of Zheng Xuan and Wang Bi. Only Wang Su said, "No mistake is greater than not nurturing." He took 'guo' as meaning 'mistake.' Examining the "Xu Gua" which places "Da Guo" after "Yi," it is evident that the 'guo' refers to nurturing. Wang Su (whose courtesy name was Zi Yong) thought the 'guo' was in not nurturing, which contradicts the text and reverses the meaning, and there is no greater error than this. However, the Zhou school and others failed to recognize his mistake and still used 'mistake' to explain the name of the "Da Guo" hexagram. This point has already been thoroughly discussed in interpreting the classics.

物不可以終過，故受之以《坎》。坎者，陷也。過而不巳，則陷沒也。陷必有所麗，故受之以《離》。離者，麗也。物窮則變，極陷則反所麗也。有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。

The text says: Things cannot go to excess, so the next is the Hexagram Kan, "Kan" means peril. Han Kangbo's commentary explains: If one goes to excess without knowing when to stop, it will lead to peril. The text then says: After peril, there must be something to rely upon, so the next is the Hexagram Li, "Li" means reliance. Han Kangbo's commentary explains: When things reach their extreme, they must change; when peril reaches its extreme, it turns back to seek reliance. The text continues: After heaven and earth are formed, then there are myriad things; after myriad things are formed, then there are male and female; after male and female are formed, then there are husband and wife; after husband and wife are formed, then there are father and son; after father and son are formed, then there are ruler and subject; after ruler and subject are formed, then there is distinction between above and below; after distinction between above and below is established, then propriety and righteousness have a place to be practiced.

言《咸》卦之義也。凡《序卦》所明，非《易》之縕也，蓋囚卦之次，託以明義。《咸》柔上而剛下，感應以相與。夫婦之象，莫美乎斯。人倫之道，莫大乎夫婦。故夫子殷勤深述其義，以崇人倫之始，而不繫之於離也。先儒以《乾》至《離》為上《經》，天道也。《咸》至《未濟》為下《經》，人事也。夫《易》六畫成卦，三材必備，錯綜天人以效變化，豈有天道人事偏於上下哉？斯蓋守文而不求義，失之遠矣。 [疏]正義曰：韓於此一節注破先儒上《經》明天道，下《經》明人事，於《咸》卦之初巳論之矣。

Han Kangbo's commentary explains: This passage discusses the meaning of the Hexagram Xian. All that is explained in the "Xugua" is not the deepest essence of the principles of the Book of Changes, but rather follows the order of the hexagrams to explain the meaning. The Hexagram Xian has a yao of flexibility on top and a yao of strength below, which mutually respond and connect, symbolizing the intimacy between husband and wife, and there is no more beautiful image than this; and among the principles of human relationships, none is more important than the relationship between husband and wife. Therefore, Confucius earnestly and deeply emphasized this point, using it to highlight the beginning of human relationships, and did not attach it to the Hexagram Li below. Previous scholars divided the Hexagrams from Qian to Li as the Upper Classic, saying they explain the principles of heaven; and the Hexagrams from Xian to Weijie as the Lower Classic, saying they explain human affairs. In reality, the Book of Changes forms hexagrams with six lines, and the three elements of heaven, earth, and humanity must all be present. It integrates and interweaves the principles of heaven and human affairs to imitate change, so how could there be a distinction of heaven and human affairs being separately placed in the upper and lower classics? This is merely clinging to words without seeking the meaning, and the error is very great. Kong Yingda's commentary explains: Han Kangbo's commentary in this section refutes the previous scholars' view that the Upper Classic explains heavenly principles and the Lower Classic explains human affairs, and this issue was already discussed at the beginning of the Hexagram Xian.

夫婦之道不可以不久也，故受之以《恆》。恆者，久也。物不可以久居其所，故受之以《遯》。遯者，退也。夫婦之道，以恆為貴。而物之所居，不可以恆，宜與世升降，有時而遯也。物不可以終遯，遯，君子以遠小人。遯而後亨，何可終邪？則小人遂陵，君子日消也。故受之以《大壯》。陽盛陰消，君子道勝。

The text says: The way of husband and wife cannot be without enduring, so it is followed by the Hexagram of Constancy. "Constant" means enduring. Things cannot remain in one place forever, so it is followed by the Hexagram of Retreat. "Retreat" means to withdraw. Han Kangbo's commentary explains: The way of husband and wife values constancy, but the position of all things cannot remain fixed. One should advance or retreat according to the times. When the time comes, one should retreat. The text says: Things cannot retreat forever. Han Kangbo's commentary explains: The Hexagram of Retreat speaks of the gentleman retreating to distance himself from the petty person. Only after retreating can one achieve success. How can one retreat forever? If one continues to retreat, the petty person will advance step by step, and the way of the gentleman will gradually diminish. The text says: Therefore, it is followed by the Hexagram of Great Strength. Han Kangbo's commentary explains: When the yang energy is strong and the yin energy weakens, it is precisely the time when the way of the gentleman prevails.

物不可以終壯，故受之以《晉》。《晉》以柔而進也。晉者，進也。雖以柔而進，要是進也。進必有所傷，故受之以《明夷》。日中則昃，月盈則食。夷者，傷也。傷於外者，必反於家，故受之以《家人》。傷於外，必反脩諸內。家道窮必乖，室家至親，過在失節。故《家人》之義，唯嚴與敬。樂勝則流，禮勝則離。家人尚嚴其敝，必乖也。

The text says: Things cannot always be strong, so it follows the hexagram of "Progress." Han Kangbo's commentary explains: "Progress" is advancing by means of gentle and harmonious conduct. The text says: "Progress" means advancing. Han Kangbo's commentary explains: Although advancing by means of gentle and harmonious conduct, ultimately it is still advancing. The text says: Advancing necessarily involves some injury, so it follows the hexagram of "Darkness upon the Horizon." Han Kangbo's commentary explains: The sun reaches its zenith and then begins to decline; the moon is full and then it wanes. The text says: "Darkness" means injury. If one is injured outside, it must return to the home, so it follows the hexagram of "Family." Han Kangbo's commentary explains: If one is injured outside, it must turn back to mend the inner part. The text says: When the family's way is in hardship, there will be discord. Han Kangbo's commentary explains: A family is originally composed of close relatives; mistakes often arise from losing proper restraint. Therefore, the essence of the hexagram of "Family" lies in strictness and reverence. However, if harmony exceeds propriety, it leads to indulgence; if propriety exceeds harmony, it leads to distance. If the management of the family is solely based on strictness, its consequence will inevitably be mutual discord.

故受之以《睽》。睽者，乖也。乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》，解者，緩也。緩必有所失，故受之以《損》。損而不巳必益，故受之以《益》。益而不巳必決，益而不巳，則盈，故必決也。故受之以《夬》。夬者，決也。決必有遇，以正決邪，必有喜遇也。

The text says: Therefore, the hexagram of "Kui" is followed. "Kui" means discord. Discord inevitably leads to hardship, so the hexagram of "Jian" is followed. "Jian" means hardship. Things cannot remain in hardship forever, so the hexagram of "Jie" is followed. "Jie" means relief. Relief and relaxation inevitably lead to loss, so the hexagram of "Sun" is followed. Reduction and loss without end will turn into gain, so the hexagram of "Yi" is followed. Gain without end will inevitably lead to rupture. Han Kangbo's commentary explains: Continuous gain will lead to fullness, and fullness inevitably results in rupture. The text says: Therefore, the hexagram of "Guai" is followed. "Guai" means决断. After决断, there must be harmony. Han Kangbo's commentary explains: Using the right way to eliminate evil will certainly result in pleasant encounters.

故受之以《姤》，姤者，遇也。物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》。升而不巳必困，故受之以《困》。困乎上者必反下，故受之以《井》。井道不可不革，井久則濁穢，宜革易其故。故受之以《革》。革物者莫若鼎，故受之以《鼎》。革去故，鼎取新。既以去故，則宜制器立法以治新也。鼎所以和齊生物，成新之器也，故取象焉。

The text says: Therefore, the hexagram "Gou" is followed. "Gou" means meeting. After things meet, they will gather together, so the hexagram "Cui" is followed. "Cui" means gathering. After gathering, going upward is called ascending, so the hexagram "Sheng" is followed. Ascending without end will certainly lead to hardship and distress, so the hexagram "Kun" is followed. Being trapped above inevitably leads to returning downward, so the hexagram "Jing" is followed. The way of a well cannot be without change. Han Kangbo's commentary explains: Well water left stagnant becomes dirty and foul, so it should be renewed. The text says: Therefore, the hexagram "Ge" is followed. Changing things is most appropriate with the hexagram "Ding". Han Kangbo's commentary explains: "Ge" is removing the old, "Ding" is taking in the new; after removing the old, one should make utensils and establish laws to govern the new situation. The ding is a vessel used to harmonize five flavors and cook food, which is exactly the vessel for achieving new things, so it is taken as an image here.

主器者莫若長子，故受之以《震》。震者，動也。物不可以終動，止之，故受之以《艮》。艮者，止也。物不可以終止，故受之以《漸》。漸者，進也。進必有所歸，故受之以《歸妹》。得其所歸者必大，故受之以《豐》。豐者，大也。窮大者必失其居，故受之以《旅》。旅而無所容，故受之以《巽》。旅而無所容，以巽則得出入也。巽者，入也。入而後說之，故受之以《兌》。兌者，說也。說而後散之，故受之以《渙》。說不可偏繫，故宜散也。

The text says: The person in charge of the ancestral temple ritual vessels is no one more suitable than the eldest son, so it follows with the Zhen hexagram, "Zhen" signifies movement. Things cannot continue moving indefinitely; they must be stopped, so it follows with the Gen hexagram, "Gen" signifies stopping. Things also cannot remain stopped indefinitely, so it follows with the Jie hexagram, "Jie" signifies gradual progress. Progress must have a destination, so it follows with the Gui Mei hexagram. Those who reach a destination will surely become great, so it follows with the Feng hexagram, "Feng" signifies greatness. Greatness reaching its extreme will inevitably lose its place of rest, so it follows with the Lu hexagram. Being in exile without a place to stay, it follows with the Xun hexagram. Han Kangbo's commentary explains: Being in exile without a place to stay, using the way of humility and compliance allows one to move freely. The text says: "Xun" signifies entering. After entering, it brings joy, so it follows with the Dui hexagram, "Dui" signifies joy. After joy, it must spread out, so it follows with the Huan hexagram. Han Kangbo's commentary explains: Joy should not be confined to one place, so it should spread out.

渙者，離也。渙者發暢而無所壅滯則殊趣，各肆而不反則遂乖離也。物不可以終離，故受之以《節》。夫事有其節，則物之所同守而不散越也。節而信之，故受之以《中孚》。孚，信也，既巳有節，則宜信以守之。有其信者必行之，故受之以《小過》。守其信者，則失貞而不諒之道，而以信為過，故曰小過也。有過物者必濟，行過乎恭，禮過乎儉，可以矯世厲俗，有所濟也。故受之以《既濟》。物不可窮也，故受之以《未濟》。終焉。有為而能濟者，以巳窮物者也。物窮則乖，功極則亂，其可濟乎？故受之以《未濟》也。

The text says: "Huan" means dispersion. Han Kangbo's commentary explains: dispersion is to spread out and become open and unobstructed, so that each goes its own way; if people act recklessly without returning, they will eventually become estranged from each other. The text says: things cannot always be dispersed, so it is followed by the "Jie" hexagram. Han Kangbo's commentary explains: when there is a measure, it becomes a standard for all people to follow, thus avoiding dispersion and disorder. The text says: with a measure and upheld by sincerity, it is followed by the "Zhongfu" hexagram. Han Kangbo's commentary explains: "Fu" means trust; once there is a measure, it should be upheld by sincerity. The text says: a person who is sincere must put it into practice, so it is followed by the "Xiao Guo" hexagram. Han Kangbo's commentary explains: someone who clings to small trust will lose the correct path mentioned in the "Lunyu" which says "Zhen er bu liang," meaning to be steadfast but not overly trusting. To take trust too seriously is called "Xiao Guo." The text says: those who go beyond the ordinary can achieve success. Han Kangbo's commentary explains: if one's behavior is overly respectful or one's use of ritual is overly frugal, it can correct the customs of the world and refine the habits of the people, thus achieving success. The text says: therefore, it is followed by the "Ji Ji" hexagram. Things cannot be exhausted, so finally it is concluded with the "Wei Ji" hexagram. Han Kangbo's commentary explains: those who have achieved success are those who have pushed things to their limits; but when things reach their limit, they will go astray, and when achievements reach their peak, disorder will arise. How can there be success then? Therefore, the "Wei Ji" hexagram is used to conclude the entire text.

《雜卦》者，雜糅眾卦，錯綜其義，或以同相類，或以異相明也。 [疏]正義曰：上《序卦》依文王上下而次序之，此《雜卦》孔子更以意錯雜而對辨其次第，不與《序卦》同。故韓康伯云：“雜卦者，雜糅眾卦，錯綜其義，或以同相類，或以異相明也。”虞氏云：“《雜卦》者，雜六十四卦以為義，其於《序卦》之外別言也。”此者聖人之興，因時而作，隨其時宜，不必皆相因襲，當有損益之意也。故《歸藏》名卦之次，亦多異於時。王道蹖駁，聖人之意，或欲錯綜以濟之，故次《序卦》以其雜也。

Han Kangbo's commentary explains the title of the chapter: The so-called "Zagua" (Miscellaneous Hexagrams) is a compilation of all the hexagrams mixed together, combining their meanings in an interwoven manner, some grouped by similarity and others contrasted by difference. Kong Yingda's commentary explains that the previous "Xugua" (Order of Hexagrams) is arranged in the order of King Wen's upper and lower sections; this "Zagua" is arranged by Confucius according to his own understanding, in a mixed and paired manner to distinguish their order, which differs from the "Xugua." Therefore, Han Kangbo says, "The Zagua mixes all the hexagrams together, combining their meanings in an interwoven manner, some grouped by similarity and others contrasted by difference." Yu Fan says, "The Zagua establishes its meaning by mixing all sixty-four hexagrams, forming a separate explanation outside the "Xugua." This is because the sages arose in response to the times, expressing their words according to the needs of the era, not necessarily following the previous sages. There is naturally an element of addition and subtraction. Therefore, the "Guicang" (Book of Changes) arranges the order of the hexagram names, which often differs from the commonly used "Zhouyi" (Book of Changes). In times of disorder and confusion, the sages' intention may have been to use the method of mutual reversal to correct it, hence the "Xugua" is followed by the "Zagua," taking the meaning of "miscellaneous" or "mixed."

乾剛坤柔，比樂師憂。親比則樂，動眾則憂。臨觀之義，或與或求。以我臨物，故曰“與”；物來觀我，故曰“求”。屯見而不失其居。屯利建侯，君子經綸之時。雖見而磐桓，利貞不失其居也。蒙雜而著。雜而未知所定也。求發其蒙，則終得所定。著，定也。

The classic text says: The hexagram Qian is strong and vigorous, and the hexagram Kun is gentle and compliant; the hexagram Bi is harmonious and joyful, and the hexagram Shi is anxious and laborious. Han Kangbo's commentary explains: mutual proximity and mutual assistance lead to harmony and joy, while mobilizing troops and taking action lead to anxiety and labor. The classic text says: The hexagrams Lin and Guan have meanings of giving and seeking respectively. Han Kangbo's commentary explains: since I go to approach and care for all things, it is called "giving"; since all things come to look up to me, it is called "seeking." The classic text says: The hexagram Zun is already manifest but does not lose its position. Han Kangbo's commentary explains: The hexagram Zun is favorable for establishing feudal lords, which is precisely the time for a gentleman to manage and govern the world; although it has already shown its potential, it still hesitates and waits, holding firm to the correct position without departing from its original place. The classic text says: The hexagram Meng is confused and then becomes clear. Han Kangbo's commentary explains: in the state of confusion and ignorance, one does not yet know where to settle; by seeking guidance from others to dispel one's confusion, one can eventually achieve stability. "Zhu" means stability.

震，起也。艮，止也。損、益，盛衰之始也。極損則益，極益則損。大畜，時也。因時而畜，故能大也。無妄，災也。無妄之世，妄則災也。萃聚而升不來也。來，還也。方在上升，故不還也。謙輕而豫怠也。謙者不自重大。噬嗑，食也。賁，無色也。飾貴合眾，無定色也。

The text says: The hexagram Zhen signifies action, and the hexagram Gen signifies stillness; the hexagrams Shen and Yi signify the beginning of a transition from prosperity to decline and from decline to prosperity. Han Kangbo's commentary explains: when reduction reaches its extreme, it turns into increase; when increase reaches its extreme, it turns into reduction. The text says: The hexagram Da Xu discusses timing. Han Kangbo's commentary explains: by accumulating in accordance with the right timing, one can achieve great success. The text says: The hexagram Wu Wang discusses calamity. Han Kangbo's commentary explains: in a world where people do not act recklessly, anyone who acts recklessly will invite calamity. The text says: The hexagram Cui signifies gathering, and the hexagram Sheng signifies ascending without returning. Han Kangbo's commentary explains: "Coming" means returning; since it is ascending, it does not turn back. The text says: The hexagram Qian signifies humility, and the hexagram Yu signifies laziness. Han Kangbo's commentary explains: a humble person does not regard himself as great. The text says: The hexagram Shi He signifies biting and eating, and the hexagram Ben signifies lack of fixed color. Han Kangbo's commentary explains: ornamentation should be in harmony with the preferences of the people, hence there is no fixed color.

兌見而巽伏也。兌貴顯說，巽貴卑退。隨，無故也。蠱，則飭也。隨時之宜，不繫於故也。隨則有事，受之以蠱。飭，整治也。蠱所以整治其事也。剝，爛也。物熟則剝落也。復，反也。晉，晝也。明夷，誅也。誅，傷也。

The text says: The hexagram Dui is about manifestation, and the hexagram Xun is about concealment. Han Kangbo's commentary explains: Dui values the expression of joy, while Xun values humility and yielding. The text says: The hexagram Su is about not clinging to old ways, and the hexagram Gu is about rectifying accumulated evils. Han Kangbo's commentary explains: To act according to the time and circumstances, not clinging to old rules; following something leads to the emergence of affairs, hence the "Sequence of Hexagrams" says that after Su comes Gu. "Chì" means to rectify, and the hexagram Gu is precisely used to rectify accumulated disorders. The text says: The hexagram Bo is about decay. Han Kangbo's commentary explains: When fruit is fully ripe, it falls off. The text says: The hexagram Fu is about returning, the hexagram Jin is about daylight, and the hexagram Mingyi is about injuring. Han Kangbo's commentary explains: "Zhu" means injury.

井通而困相遇也。井，物所通用而不吝也。困，安於所遇而不濫也。咸，速也。物之相應，莫速乎咸。恆，久也。渙，離也。節，止也。解，緩也。蹇，難也。睽，外也。相疏外也。家人，內也。否，泰，反其類也。大壯則止，遯則退也。大正則小人止。小人享則君子退也。

The text says: The "Well" hexagram signifies smoothness, and the "Obstruction" hexagram signifies contentment with one's circumstances. Han Kangbo's commentary explains: Well water is universally accessible and not hoarded; those inpredicament are content with their situation and do not indulge in excessive desires. The text says: The "Salt" hexagram signifies quick response. Han Kangbo's commentary explains: The mutual correspondence between things is nowhere more rapid than in "Salt." The text says: The "Durability" hexagram signifies constancy, the "Dispersal" hexagram signifies separation, the "Regulation" hexagram signifies restraint, the "Release" hexagram signifies easing, the "Obstruction" hexagram signifies difficulty, and the "Strife" hexagram signifies separation. Han Kangbo's commentary explains: They are distant and repel each other. The text says: The "Family" hexagram signifies inward focus; "Great Strength" and "Retreat" are a pair of opposites; the "Great Strength" hexagram signifies stopping, and the "Retreat" hexagram signifies withdrawal. Han Kangbo's commentary explains: When the great path is upright, the petty person naturally stops; when the petty person is in power and unimpeded, the gentleman can only retreat.

大有，眾也。同人，親也。革，去故也。鼎，取新也。小過，過也。中孚，信也。豐，多故也。虛者懼危，滿者戎盈。豐大者多憂故也。親寡，旅也。親寡故寄旅也。離上而坎下也。火炎上，水潤下。小畜，寡也。不足以兼濟也。履，不處也。王弼云：《履》卦陽爻，皆以不處其位為吉也。需，不進也。畏駭而止也。

The text says: The hexagram "Da You" signifies abundance, "Tong Ren" signifies harmony, "Ge" signifies removing the old, "Ding" signifies taking in the new, "Xiao Guo" signifies slight excess, "Zhong Fu" signifies sincerity, and "Feng" signifies many changes. Han Kangbo's commentary explains: A person who is empty fears danger, while a full person guards against overflow; those who are prosperous and great also worry about many changes. The text says: Few close relatives, which is the hexagram "Lu". Han Kangbo's commentary explains: With few relatives, one can only stay as a guest. The text says: The hexagram "Li" signifies upward movement, and "Kan" signifies downward movement. Han Kangbo's commentary explains: Fire has an upward nature, and water has a downward nature. The text says: The hexagram "Xiao Xu" signifies slight accumulation. Han Kangbo's commentary explains: Accumulation is insufficient to benefit the world. The text says: The hexagram "Lv" signifies not being secure in one's position. Han Kangbo's commentary cites Wang Bi: The yang lines of the hexagram "Lv" are considered auspicious because they are not secure in their positions. The text says: The hexagram "Xu" signifies not advancing. Han Kangbo's commentary explains: One stops waiting because of fear of danger.

訟，不親也。大過，顛也。本末弱也。姤，遇也，柔遇剛也。漸，女歸待男行也。女從男也。頤，養正也。既濟，定也。歸妹，女之終也。女終於出嫁也。未濟，男之窮也。剛柔失位，其道未濟，故曰窮也。夬，決也，剛決柔也，君子道長，小人道憂也。

The text says: The hexagram "Strife" indicates mutual lack of harmony; the hexagram "Great Excess" indicates overturning. Han Kangbo's commentary explains: In the hexagram "Great Excess," the first and sixth lines are both yin, meaning the beginning and end are weak, hence overturning. The text says: The hexagram "Meeting" indicates meeting, which is when yin meets yang; the hexagram "Gradual Progress" indicates a woman waiting for the man to come and marry her before she moves. Han Kangbo's commentary explains: A woman follows the man. The text says: The hexagram "Nourishment" indicates nourishing with correctness; the hexagram "Already Completed" indicates each attaining its proper position; the hexagram "Marriage by Capture" indicates the destination of a woman. Han Kangbo's commentary explains: A woman ultimately marries. The text says: The hexagram "Not Yet Completed" indicates the hardship of a man. Han Kangbo's commentary explains: The strong lines and the weak lines are not in proper position, and the path is not yet completed, hence called hardship. The text concludes: The hexagram "Breaking Up" indicates decision, which is when yang removes yin, the way of the gentleman increases, and the way of the petty person is filled with fear.