The beginning section contains an imperial preface.

易學之廣大悉備，秦漢而後無復得其精微矣！至有宋以來，周邵程張闡發其奧，唯朱子兼象數天理，違眾而定之，五百餘年無復同異。宋元明至於我朝，因先儒已開之微旨，或有議論已見，漸至啟後人之疑。

The study of the Book of Changes is vast and comprehensive, encompassing all aspects. However, since the Qin and Han dynasties, no one has truly grasped its subtle essence. It was not until the Song dynasty that several scholars, including Zhou Dunyi, Shao Yong, the brothers Cheng Hao and Cheng Yi, and Zhang Zai, began to elaborate on its profound meanings. Among them, only Zhu Xi was able to balance both the "images and numbers" and the "principles of heaven and earth," making his own judgment without following the common views. For over five hundred years, scholars regarded his interpretation as the standard, without disputes or differing opinions. However, from the Song, Yuan, Ming dynasties up to the present, later scholars relied on the refined doctrines established by their predecessors, each expressing their own views and promoting their own opinions, gradually leading to many doubts for future generations.

聯自弱齡留心經義，五十餘年未嘗少輟，但知諸書大全之駁雜，奈非專經之純熟。深知大學士李光地素學有本，易理精祥，特命修《周易折中》，上律河洛之本末，下及眾儒之考定，與通經之不可易者，折中而取之，越二寒暑，甲夜披覽，片字一畫，斟酌無怠，康熙五十四年春告成而傳之天下後世，能以正學為事者，自有所見歟！

I have been attentive to the principles of the classics since my youth, and have never ceased for more than fifty years. I am well aware that works such as the Ming Dynasty's official compilation of the Complete Treatise on the Zhou Yi are mixed and not pure. Unfortunately, I myself am not an expert in a single classic, nor have I mastered it thoroughly. Knowing that the Grand Secretary Li Guangdi has a solid foundation in his studies and understands the principles of the Yi Jing thoroughly, I specially ordered him to compile the Zhou Yi Zhe Zhong. This work first examines the origin and development of the Yellow River Chart and the Luo Writing, and then covers the interpretations of various scholars from different dynasties. All established conclusions that are consistent with the classics are critically examined and selected for inclusion. It took two years of winter and summer to complete. Even at the third watch of the night, I personally reviewed each volume, carefully considering every character and stroke without any negligence. In spring of the 54th year of the Kangxi era, the work was completed and made known to the world. Those who take up the responsibility of promoting correct learning will naturally gain understanding from reading it.

康熙五十四年春三月十八日書

In the spring of the 54th year of the Kangxi era (1715), on the eighteenth day of the third lunar month, the emperor personally wrote this preface.

一、《易經》二篇、《傳》十篇，在古元不相混。費直、王弼乃以傳附經，而程子從之。至呂大防、晁說之、呂祖謙諸儒，以為應復其舊。朱子《本義》所據者，祖謙本也。

The first point: The original text of the Book of Changes was divided into upper and lower parts. Confucius wrote ten chapters of commentary, which were originally separate from the text and did not mix with it. It was not until Fei Zhi of the Han dynasty and Wang Bi of the Wei dynasty that the commentary was split and attached below the text. Cheng Yi's Yichuan Commentary on the Changes also followed this arrangement. Later, scholars such as Lu Dafang, Chao Shuozi, and Lu Zuxian believed that the original separate form of the text and commentary should be restored. The base text used by Zhu Xi in his Zhou Changes Original Meaning was the ancient version reorganized by Lu Zuxian.

明初，《程傳》、《朱義》並用，而以世次先程後朱，故修《大全》書，破析《本義》而從《程傳》之序。今案易學當以朱子為主，故列《本義》於先，而經傳次第，則亦悉依《本義》原本，庶學者由是以復見古經，不至習近而忘本也。

In the early Ming dynasty, the official government adopted both the Yichuan Commentary on the Changes and the Original Meaning of the Zhou Changes side by side. They also arranged Cheng Yi before Zhu Xi in the order of historical succession. Therefore, when compiling the Complete Collection of the Zhou Changes, they disrupted the original sequence of the Original Meaning to conform to the arrangement of the Yichuan Commentary. Now, this book determines that studying the Changes should take Zhu Xi's work as the main reference, so it places the Original Meaning first. As for the order of the classic text and the commentary, it follows the original sequence of the Original Meaning, allowing scholars to see again the original appearance of the ancient Changes, rather than only becoming familiar with the commonly circulated versions of recent times and forgetting the fundamental principles.

二、諸易所論易書作述傳授，以及易理之奧，易義之綱，學者讀易之方，說者同異之概，皆後學所宜先知也。《大全》有綱領一篇，止存程朱之說。今案周子、張子、邵子，皆於易理精邃，雖無說經全書，而大義微言，往往獨得。又歷代諸儒敘述源流，講論指趣，其說皆不可廢，並以世次義類，敘為三篇，不獨與程朱之言，互相發明，亦以見程朱之書，有源有委。合古今以為公，非夫師心立異者比也。

The second point: All those who have discussed the Book of Changes have included topics such as who composed it, who transmitted it, how it was passed down, the profound aspects of its principles, the main ideas of its meaning, the proper way for scholars to study it, and the general differences among various interpretations. These are all matters that later learners should first clarify. The "Comprehensive Treatise on the Zhou Changes" of the Ming dynasty has an article called "Outline," but it only includes the views of Cheng Yi and Zhu Xi. Now, it should be noted that Mr. Zhou Dunyi, Mr. Zhang Zai, and Mr. Shao Yong all had extremely profound insights into the principles of the Book of Changes. Although they did not leave behind complete commentaries on each sentence, their profound ideas and subtle remarks often had unique insights. In addition, the discussions by scholars throughout history about the origins and development of the study of the Book of Changes, and the main trends of its interpretation, should not be discarded. Therefore, this book arranges them according to chronological order and categories of meaning, compiling them into three chapters of "Outline." This approach not only allows for mutual verification and clarification with the views of Cheng and Zhu, but also shows that the works of Cheng and Zhu have their sources and continuity. By combining the views of scholars from all periods to seek a fair opinion, it is entirely different from the practice of being overly clever and deliberately seeking novelty.

三、易辭有義例，據夫子《彖傳》《象傳》求之，皆可推見。自王氏《略例》以後，諸儒皆有發明而未詳備，今稍為之臚列分析，示學者觀象玩辭之要，蓋全經之大凡，故與綱領並敘卷首。

Third: The hexagram line statements of the Book of Changes have their own system. As long as one follows the Commentary on the Judgment and the Image Commentary made by Confucius, one can deduce them. Since Wang Bi wrote the Outline of the Zhou Changes, scholars through the ages have made various discoveries, but they have not yet been fully detailed and complete. Now I briefly list and analyze them, indicating the key points for scholars to "observe the images" and "explore the statements." These are the main outlines that run through the entire book, so they are compiled together with the "Outline" at the beginning of the volume.

四、《大全》書所採諸家之說，惟宋元為多。今所收，上自漢晉，下迄元明，使二千年易道淵源，皆可覽見。列《朱義》於前者，易之本義，朱子獨得也。《程傳》次之者，易之義理。程子為詳也。二子實繼四聖而有作，故以其書繫經後。

Rule four: The various schools of thought collected in The Complete Collection of the Zhou Changes are most numerous from the Song and Yuan dynasties. This book includes materials starting from the Han and Jin dynasties up to the Yuan and Ming dynasties, making it possible to see the entire development of the study of the Zhou Changes over two thousand years. Zhu Xi's The Original Meaning of the Zhou Changes is placed first because Zhu Xi alone truly grasped the original meaning of the Zhou Changes. Cheng Yi's Yichuan's Commentary on the Changes is placed next because Cheng Yi explained the principles in the Zhou Changes most thoroughly. Master Cheng and Master Zhu really continued the teachings of the four sages Fuxi, King Wen, the Duke of Zhou, and Confucius, so their works are placed after the classical texts.

其餘漢晉唐宋元明諸儒，所得有淺深，所言有粹駁，並採其有益於經者，又係朱程之後；其或所言與朱程判然不合，而亦可以備一說廣多聞者，別標為附錄以終之，稽異闕疑，用俟後之君子，是亦朱子之志也。

Other scholars from the Han, Jin, Tang, Song, Yuan, and Ming dynasties have achieved varying degrees of understanding, some with profound insights and others with mixed or confused interpretations. All those that have contributed to the study of the classics have been collected and included after the works of Cheng and Zhu. Those whose views differ clearly from Cheng and Zhu but may still be worth preserving for broader knowledge and understanding have been separately marked as "Appendix" and placed at the end. Investigating differing opinions and leaving doubtful points for future scholars to resolve is exactly what Zhu Xi wished for.

五、漢晉間說易者，大抵皆淫於象數之束流，而離其宗。故隋唐後惟王弼孤行，為其能破互卦、納甲、飛伏之陋，而專於理以談經也。然弼所得者，乃老莊之理，不盡合於聖人之道，故自《程傳》出而弼說又廢。今案溺於象數，而支離無根者，固可棄矣。

Rule five: Between the Han and Jin dynasties, those who interpreted the Changes mostly got lost in the minor and superficial branches of the symbolic numbers and figures, departing from the fundamental purpose of the Changes. Therefore, after the Sui and Tang dynasties, only Wang Bi remained alone in his interpretation, because he was able to break through such trivial and crude methods as the nuclear hexagram, the stem assignment, and the flying and hidden lines, and focused solely on the meaning and principles. However, what Wang Bi actually grasped was the reasoning of Laozi and Zhuangzi, not entirely conforming to the way of the sage. Therefore, since Cheng Yi's Yichuan Commentary on the Changes appeared, Wang Bi's views were discarded again. Now it is said: getting lost in the symbolic numbers and figures leading to fragmented and baseless interpretations, although they can be discarded.

然易之為書，實根於象數而作，非它書專言義理者比也。但自焦贛、京房以來，穿鑿太甚，故守理之儒者，遂鄙象數為不足言。至康節邵子，其學有傳，所發明圖卦蓍策，皆易學之本根，豈可例以象數目之哉？故朱子表章推重，與程子井稱。《本義》之作，實參程邵兩家以成書也。

But the Book of Changes was originally composed based on images and numbers, differing from other classics that focus solely on principles. Since the Western Han dynasty, those like Jiao Gong and Jing Fang who interpreted the Book of Changes through the concepts of卦气 (gua qi,卦气) and灾异 (zaiyi, calamities and anomalies) have been overly speculative and forced. Therefore, Confucian scholars who adhered strictly to principles simply looked down upon images and numbers, considering them insignificant. However, Shao Yong, who had a clear scholarly lineage, elaborated on the River and Lake diagrams, the arrangement of hexagrams, and the methods of using the yarrow stalks for divination. These are fundamental aspects of the study of the Book of Changes. How could they be regarded as mere common images and numbers? Therefore, Zhu Xi particularly praised and promoted Shao Yong, ranking him alongside Cheng Yi. Zhu Xi's "The Original Meaning of the Zhou Changes" was actually a synthesis of the views of both Cheng Yi and Shao Yong.

後之學者，言理義、言象數，但折中於朱子可矣。近代解經者，猶多拾術數之緒餘，以矜其奇僻，而不知其非數之真也。陳事理之糟粕，而入於迂淺，而不知其失理之妙也。凡若此者，皆刪不剝，以還潔靜精微之舊焉。

Later scholars, whether discussing principles or phenomena and numbers, should take Zhu Xi as the standard. Modern interpreters of the classics still often resort to remnants of divination techniques to display their peculiarities, but they do not realize that this is not true numerical reasoning. Some merely talk about the superficial aspects of moral principles, becoming obscure and shallow, without realizing they have lost the subtle essence of moral principles. All such approaches are entirely omitted in this book, in order to restore the original nature of the Book of Changes, which is "pure, quiet, precise, and subtle."

六、朱子之學，出自程子，然文義異同者甚多，諸經皆然，不獨《易》也。況《易》則程以為聖人說理之書，而朱以為聖人卜筮之教，其指趣已自不同矣。然程子所說，皆修齊治平之道，平易精實，有補學者。朱子亦謂所作《本義》簡略，以義理《程傳》既

Article six: Zhu Xi's learning comes from Cheng Yi, yet there are many differences and similarities in their interpretations of the text. This is true for all the classics, not only for the Book of Changes. Moreover, regarding the Book of Changes, Cheng Yi regarded it as a book in which the sage explained principles, while Zhu Xi considered it a book in which the sage taught people to use divination. Therefore, their fundamental purposes differ. Nevertheless, what Cheng Yi discussed were all the principles of self-cultivation, managing the family, governing the state, and bringing peace to the world, which were practical and precise, greatly beneficial to scholars. Zhu Xi himself also said that his work The Original Meaning of the Zhou Changes was too brief, because explaining principles had already been done by Yichuan's Commentary on the Changes. There is a missing text here, and the text directly continues to article seven.

七、《啟蒙》為朱子成書，與《本義》相表裡。今《大全》中所載圖說數條，乃作《本義》時，略撮大要，以冠篇端。卦變一圖，則又因《本義》卦下有以卦變為說者，故作此以明之，與占筮卦變異法，總不若《啟蒙》之詳備也。

Rule seven: The "Yixue Qimeng" is another book written by Zhu Xi, complementing the "Zhouyi Benyi". The several diagram explanations included in the "Zhouyi Duanliang" today are merely summaries of key points that Zhu Xi took and placed at the beginning of the entire work when he wrote the "Benyi". As for the "Gua Bian Tu" (Diagram of Gua Change), it was made separately because in some hexagrams of the "Benyi", Zhu Xi used the concept of gua change to explain the hexagram statements. This diagram was made to clarify that concept. However, this method of gua change is different from the one used in divination. In summary, neither of these is as detailed and complete as the explanation provided in the "Yixue Qimeng".

《大全》以圖說為主，而採《啟蒙》以附其下，且又但採其“本圖書”、“原卦畫”二篇，至“明蓍策”、“考變占”二篇，則文既不錄，圖亦不載，但以筮時儀節，及不同法之卦變當之，使學者不見朱子極論象數之全，未免疏略。今以《啟蒙》全編，具載書後，庶幾古人右書左圖之意。

The Zhou Yi Dquan is mainly based on several diagrammatic explanations, and only incorporates the "Yi Xue Qimeng" appended below, and merely includes two chapters, "Ben Tu Shu" and "Yuan Gua Hu." As for the two chapters "Ming Zhi Ce" and "Kao Bian Zhan," the main text does not include them, nor are their diagrams printed. Instead, only the ritual procedures for divination and another set of algorithmic changes in the hexagrams are included, making it impossible for scholars to see the complete scope of Zhu Xi's discussion on the symbolic and numerical aspects of the Yi. This is rather too brief. Now, the entire text of "Yi Xue Qimeng" is appended at the end of this book, which should conform to the ancient practice of "right text, left diagram," meaning that when reading, the text is on the right and the diagrams on the left, to be studied together.

朕講學之外，於曆象、《九章》之奧，遊心有年，渙然知其不出易道。故自河洛本原，先後天位置，以至大衍推迎之法，皆稍為摹畫分析，敷暢厥旨，附於《啟蒙》之後，目曰《〈啟蒙〉附論》。

While discussing classical texts, I have also devoted much attention to the profound aspects of astronomy, calendar systems, and mathematical works such as the "Nine Chapters on the Mathematical Art." Over time, I have come to realize that all these subjects fall within the scope of the principles of the Book of Changes. Therefore, I have briefly analyzed and explained the origins of the "Yellow River Chart" and the "Luo Writing," the arrangement of the Earlier Heaven and Later Heaven trigrams, and the method of calculation described in the "Great Treatise" regarding the "Great Derivation Number." I have elaborated on their meanings and appended these discussions to my work "Awakening to the Study of the Changes," titling them "Appendix to the Awakening."

八、夫子十翼以《序卦》、《雜卦》終編，其次第微密，錯雜成章，諸儒置而不講已久。朕因陳希夷反覆九卦之指，而思《序卦》之義，因邵康節四象相交成十六事之言，而悟《雜卦》之根，始知聖意微妙，聖言精深，引而不發，如眾曜之羅列，七緯之交錯，參差凌亂。有待於仰觀推步者之能求其故也。故為《序卦》、《雜卦》明義，次於《〈啟蒙〉附論》之後而終編焉。

Rule eight: The "Ten Wings" composed by Confucius conclude with the "Sequence of Hexagrams" and the "Miscellaneous Hexagrams." These two chapters are meticulously arranged, appearing seemingly chaotic yet forming a coherent structure. Scholars of past dynasties have long set them aside without discussion. I have studied Chen Tuan, the master of Daoist yijing studies in the Five Dynasties and early Song period, known as Master Xiyi, who repeatedly examined the intent of the nine hexagrams mentioned in the "Great Treatise." From this, I pondered the meaning of the "Sequence of Hexagrams." Additionally, through Shao Yong's explanation that the four trigrams intersect in pairs to form sixteen events, I came to understand the fundamental principles of the "Miscellaneous Hexagrams." Thus, I realized the subtle intent of the sages and the profound wording they used, which only provide hints without revealing the full meaning. It is like the arrangement of stars in the sky and the intermingling of the sun, moon, and five planets, which appear disorderly but actually require those skilled in observing celestial phenomena and calculating the calendar to discern their underlying reasons. Therefore, I have explained the meaning of the "Sequence of Hexagrams" and the "Miscellaneous Hexagrams," arranging them after the "Appendix to the启蒙" as the concluding part of the entire work.

《周禮》：大卜掌三易之法，一曰《連山》，二曰《歸藏》，三曰《周易》，其經卦皆八，其別皆六十有四。

The Zhou Li · Chun Guan records that the official "Da Bu" was in charge of three methods of divination from the Yi, the first called Lianshan, the second Guicang, and the third Zhouyi. The basic hexagrams ("jing gua") used in these three Yi are all eight, and the "bie gua" derived by stacking the eight trigrams are all sixty-four.

陸氏德明曰：宓犧氏之王天下，仰則觀於天文，俯則察於地理，觀鳥獸之文，與地之宜，近取諸身，遠取諸物，始畫八卦。因而重之，為六十四。文王拘於羑里，作卦辭，周公作爻辭。孔子作《彖辭》、《象辭》、《文言》、《繫辭》、《說卦》、《序卦》、《雜卦》十翼。班固曰：孔子晚而好易，讀之韋編三絕，而為之傳，“傳”即“十翼”也。

In the Tang dynasty, Lu Deming, the author of "Classic Interpretations," said that during the time when Fuxi ruled the world, he looked up to observe the celestial phenomena of the sun, moon, and stars, and looked down to examine the geography of mountains, rivers, plains, and lowlands. He observed the patterns on the bodies of birds and beasts and the suitability of local products. He took inspiration from the human body nearby and from all things in nature far away, and thus began to draw the Eight Trigrams. Later, he combined the Eight Trigrams in pairs to form the sixty-four Hexagrams. King Wen of Zhou, while imprisoned in Youli, composed the Hexagram Statements. The Duke of Zhou composed the Line Statements. Confucius composed the "Tao Ci," "Xiang Ci," "Wenyan," "Xi Ci," "Shuo Gua," "Xu Gua," and "Za Gua," collectively known as the "Ten Wings." Ban Gu, in the "Book of Han," said that in his later years Confucius loved the Book of Changes, studied it repeatedly, and wore through the ropes used to bind the bamboo slips three times. Thus he wrote the "Commentaries," which are referred to as the "Ten Wings."

自魯商瞿子木受易於孔子，以授魯橋庇子庸，子庸授江東馬乾臂子弓，子弓授燕周丑子家，子家授東武孫虞子乘，子乘授齊田何子莊，及秦燔書，易為卜筮之書獨不禁，故傳授者不絕。

The transmission of the Book of Changes began in the state of Lu with Shang Qu (given name Zi Mu) who learned the Book of Changes from Confucius. Shang Qu passed it on to Qiao Bi (given name Zi Yong) of Lu, Qiao Bi to Ma Ganbi (given name Zi Gong) of Jiangdong, Ma Ganbi to Zhou Chou (given name Zi Jia) of Yan, Zhou Chou to Sun Yu (given name Zi Cheng) of Dongwu, and Sun Yu to Tian He (given name Zi Zhuang) of Qi. When Qin Shi Huang burned books, the Book of Changes was excluded from the list of forbidden texts because it belonged to the category of divination books. Therefore, the transmission of the teachings was never interrupted.

《隋書》云，秦焚書，《周易》獨以卜筮得存。惟失《說卦》三篇，後河內女子得之。漢興，田何以齊田徙杜陵，號杜田生，授東武王同子中，及洛陽周王孫，梁人丁寬，齊服生，皆著《易傳》。

The Sui Shu · Jing Ji Zhi says: During the Qin dynasty, when books were burned, the Zhou Changes (I Ching) alone was preserved because it was a book used for divination. Only three chapters, such as the "Sayings on the Hexagrams," were lost. Later, it was rediscovered by a woman from the Heinni commandery and thus reappeared in the world. After the Han dynasty rose, Tian He, who was from the Tian family of the Qi state, was relocated to Du Ling and was called "Du Tian Sheng." He taught Wang Tong (given name Zi Zhong) of Dongwu, Zhou Wangsun of Luoyang, Ding Kuan of Liang, and Fu Sheng of Qi. These four each wrote their own "Commentaries on the Changes."

漢初言《易》者本之田生。同授緇川楊何，寬授同郡碭田王孫，王孫授施讎及孟喜、梁邱賀，由是有施孟梁邱之學焉。施讎傳《易》，授張禹及琅琊魯伯，禹授淮陽彭宣及沛戴崇，伯授太山屯莫如及琅邪邴丹。後漢劉昆受施氏《易》於沛人戴賓，其子軼。孟喜父孟卿善為《禮》、《春秋》。孟卿以《禮》經多，《春秋》繁雜，乃使喜從田王孫受《易》。

In the early Han dynasty, those who interpreted the Book of Changes all traced their origins back to Tian He. Wang Tong passed on his teachings to Yang He of Zichuan, and Ding Kuan taught in the same region, in Dangdi, to Tian Wangsun. Tian Wangsun then taught Shi Chou, Meng Xi, and Liang Qiu He, thus establishing three schools of thought in the study of the Book of Changes: the Shi, Meng, and Liang Qiu schools. Shi Chou taught the Book of Changes, passing his knowledge to Zhang Yu and Lu Bo from Langya; Zhang Yu in turn taught Peng Xuan from Huaiyang and Dai Chong from Pei. Lu Bo taught Tun Moru from Taishan and Bing Dan from Langya. In the Eastern Han dynasty, Liu Kun learned the Shi school's interpretation of the Book of Changes from Dai Bin, a native of Pei. His son Liu Yi continued the family tradition. Meng Xi's father, Meng Qing, was skilled in the Book of Rites and the Spring and Autumn Annals. Because the Book of Rites had too many chapters and the Spring and Autumn Annals was too complex, Meng Qing had Meng Xi switch to study the Book of Changes under Tian Wangsun.

喜為易章句，授同郡白光及沛翟牧，後漢窪丹、鮭陽鴻、任安皆傳孟氏《易》。粱邱賀本從太中大夫京房受《易》，後更事田王孫，傳子臨，臨傳五鹿充宗及琅邪王駿，充宗授平陵土孫張及沛鄧彭祖、齊衡咸。後漢范升傳梁邱《易》，以授京兆楊政，又潁川張興傳梁邱易，弟子著錄且萬人。子魴傳其業。

Meng Xi wrote commentaries on the chapters of the Book of Changes, passing them on to Bai Guang from the same prefecture and Zhai Mu from Pei; during the Eastern Han dynasty, Wu Dan, Xue Yanghong, and Ren An all studied Meng's version of the Book of Changes. Liang Qiu He initially studied the Book of Changes under the Grand Master Jing Fang, but later switched to study under Tian Wangsun. After completing his studies, he passed them on to his son Liang Qiu Lin; Liang Qiu Lin passed them on to Wu Lu Chongzong from Pingling and Wang Jun from Langya. Wu Lu Chongzong then passed them on to Si Sun Zhang from Pingling, Deng Pengzu from Pei, and Heng Xian from Qi. During the Eastern Han dynasty, Fan Sheng studied Liang Qiu's version of the Book of Changes and taught it to Yang Zheng from Jingzhao; Zhang Xing from Yingchuan also studied Liang Qiu's version of the Book of Changes, and he had nearly ten thousand registered disciples. His son Zhang Fang inherited his teachings.

京房受《易》梁人焦延壽，延壽雲嘗從孟喜問《易》，房以延壽《易》即孟氏學，翟牧、白生不肯，曰非也。房為《易》章句，說長於災異，以授東海段嘉及河東姚平、河南乘弘，皆為郎、博士，由是前漢多京氏學。

Another Jing Fang learned the Book of Changes from a man from Liang named Jiao Yanshou (i.e., Jiao Gong). Jiao Yanshou claimed to have once asked Meng Xi about the Book of Changes, and Jing Fang therefore regarded Jiao's school of thought as belonging to the Meng school. However, Meng Xi's disciples Zhai Mu and Bai Guang refused to acknowledge this, saying it was not the case. Jing Fang also wrote commentaries on the Book of Changes, specializing in using hexagram lines to explain calamities and anomalies. He passed his teachings on to Duan Jia from Donghai, Yao Ping from Hedong, and Cheng Hong from Henan. These three all became officials of the Han court or scholars of the Imperial Academy, so there were many people in the later Western Han dynasty who studied Jing's school of the Book of Changes.

後漢戴馮、孫期、魏滿並傳之。費直傳《易》，授琅邪王璜，為費氏學，本以古字，號古文《易》，無章句，徒以《彖》、《象》、《繫辭》、《文言》解說上下經。

During the Eastern Han dynasty, Dai Feng, Sun Qi, and Wei Man all studied and transmitted the Jingshi Yijing. Another scholar, Fei Zhi, also transmitted the Yijing, teaching it to Wang Huang of Langya, forming the Fei school. This school used a version of the Yijing written in ancient pre-Qin script, known as the "Ancient Text Yijing." It did not employ elaborate annotations or explanations, but instead used the Commentary on the Judgment, Image Commentary, Great Treatise, and Wenyan to explain the text of the Upper and Lower Classics.

漢成帝時，劉向典校書，考《易》說，以為諸《易》家說皆祖田何、楊叔元、丁將軍，大義略同，唯京氏為異。向又以中古文《易經》校施、盂、梁邱三家之《易經》，或脫去“無咎”、“悔亡”，唯費氏經與古文同。范氏《後漢書》云：京兆陳元，扶風馬融，河南鄭眾，北海鄭康成，潁川荀爽，並傳費氏《易》。

During the reign of Emperor Cheng of the Han dynasty, Liu Xiang was in charge of examining the palace's collection of books and evaluating the various interpretations of the Book of Changes. He believed that all the schools of thought originated from Tian He, Yang He (also known as Shuyuan), and Ding Kuan (who had once served as a general), and that their general meanings were largely similar. Only Jing Fang's school was different. Liu Xiang also compared the ancient text version of the Book of Changes kept in the palace with the versions of Shi Chou, Meng Xi, and Liang Qiu He. He found that the versions of the latter three lacked certain statements such as "no blame" and "loss eliminated," but the version of Fei Shi was the same as the ancient text. Fan Ye's Book of the Later Han states that Chen Yuan from Jingzhao, Ma Rong from Bofeng, Zheng Zhong from Henan, Zheng Xuan (also known as Kangcheng) from Beihai, and Xun Shuang from Yingchuan all studied and transmitted Fei Shi's interpretation of the Book of Changes.

沛人高相治《易》，與費直同時，其《易》亦無章句，專說陰陽災異，自言出丁將軍。傳至相，相授子康及蘭陵母將永，為高氏學，漢初立《易》楊氏博士，宣帝復立施、孟，梁邱之《易》，元帝又立京氏《易》，費、高二家不得立，民間傳之。後漢費氏興而高氏遂微。永嘉之亂，施氏、梁邱之《易》亡，孟、京、費之易，人無傳者，唯鄭康成、王輔嗣所注行於世，而王氏為世所重。其《繫辭》

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Glossary: Great Treatise = Xici yin and yang = yin and yang Wang Bi = Wang Bi Zheng Xuan = Zheng Xuan Gao Xiang of Pei region studied the Book of Changes, at the same time as Fei Zhi. His school did not compose commentaries, but specialized in yin and yang and omens of calamity and portents. He claimed his learning came from Ding Kuan. It was passed down to Gao Xiang, who taught his son Gao Kang and Wu Jiangyong of Lanling, forming the Gao school. In the early Han dynasty, only Yang He's school of the Book of Changes was established as a doctoral school. During the reign of Emperor Xuandi, the schools of Shi, Meng, and Liangqiu were added. During the reign of Emperor Yuan, the school of Jing Shi was established. However, the schools of Fei and Gao never gained official recognition, and only circulated among the people. After the Eastern Han dynasty, the Fei school became prominent, while the Gao school declined. During the Warring States period of the Western Jin dynasty, the schools of Shi and Liangqiu lost their texts, and the schools of Meng, Jing, Fei, and others had no successors. Only the commentaries of Zheng Xuan and Wang Bi (whose courtesy name was Fusi) remained in circulation, with Wang Bi's commentary being especially highly regarded. As for his Xici, there is a missing passage in this text.

孔氏穎達曰：《繫辭》云“河出圖，洛出書，聖人則之”，故孔安國、馬融、王肅、姚信等並云，伏犧得河圖而作《易》，是則伏犧雖得河圖，復須仰觀俯察，以相參正，然後畫卦。伏犧初畫八卦，萬物之象，皆在其中。故《繫辭》曰“八卦成列，象在其中矣”是也。雖有萬物之象，其萬物變通之理，猶自未備。故因其八卦而更重之，卦有六爻，遂重為六十四卦也。《繫辭》曰“因而重之，爻在其中矣”是也。

In the Tang dynasty, Kong Yingda, the author of The Correct Meaning of the Zhou Changes, said that the Great Treatise states, "The Yellow River produced a chart, the Luo River produced a book, and the sage took them as a model." Therefore, Kong Anguo, Ma Rong, Wang Su, Yao Xin, and others all said that Fuxi obtained the Yellow River Chart and thus composed the Zhou Changes. This means that although Fuxi obtained the Yellow River Chart, he still needed to look up at the heavens and down at the earth, comparing and verifying them, before he could draw the trigrams. When Fuxi first drew the Eight Trigrams, the symbols of all things were already included within them. Therefore, the Great Treatise says, "The Eight Trigrams arranged in order contain the images of things." However, although the images of all things were present, the principles of their transformation and interconnection were not yet complete. Therefore, based on the Eight Trigrams, he added layers, making each trigram consist of six lines, thus forming the sixty-four trigrams. The Great Treatise's statement, "By adding layers to the Eight Trigrams, the lines are contained within," refers precisely to this.

然重卦之人，諸儒不同，凡有四說：王輔嗣等以為伏犧重卦，鄭康成之徒以為神農重卦，孫盛以為夏禹重卦，史遷等以為文王重卦。其言夏禹及文王重卦者，案《繫辭》，神農之時，已有蓋取《益》與《噬嗑》。以此淪之，不攻自破。其言神農重卦，亦未為得。今依輔嗣以伏犧既畫八卦，即自重為六十四卦，為得其實。其重卦之意，備在《說卦》，此不具敘。

As to who first combined the eight trigrams into the sixty-four hexagrams, there are different opinions among scholars, with four main views: Wang Bi and others believe it was Fuxi who combined the trigrams, while Zheng Xuan's school holds that it was Shen Nong who did so. Sun Sheng argues that it was the Duke of Yu of the Xia dynasty, and Sima Qian and others believe it was King Wen of Zhou. Those who hold the view that it was either the Duke of Yu or King Wen who combined the trigrams can refer to the account in the Great Treatise, which says that during Shen Nong's time, he invented the plow and opened markets, and it is said that he "roughly took the images of the hexagrams Yi and Sheke." Using this point to evaluate (the original text "lun" is a mistake for "lun"), both views are refuted. The idea that Shen Nong combined the trigrams is still not entirely convincing. Now, following Wang Bi's view, we believe that after Fuxi drew the eight trigrams, he himself combined them into the sixty-four hexagrams, which is most in line with the facts. The purpose of combining the trigrams is thoroughly explained in the Sayings on the Trigrams, so there is no need to elaborate further here.

伏犧之時，道尚質素，畫卦重爻，足以垂法。後代澆訛，德不如古，爻象不足以為教，故作《繫辭》以明之。

In the time of Fuxi, the customs were simple and sincere. Drawing the hexagrams and repeating the lines was enough to establish a standard for future generations. Later, the society became more superficial and deceitful, and people's virtue was not as good as that of the ancients. Therefore, the single use of lines and images was no longer sufficient for moral instruction. Hence, Confucius wrote the Great Treatise to explain these principles.

按《周禮大卜》三易，一曰《連山》，二曰《歸藏》，三曰《周易》。杜子春云：《連山》伏犧，《歸藏》黃帝。鄭康成《易贊》及《易論》云：夏曰《連山》，殷曰《歸藏》，周曰《周易》。鄭康成又釋云：《連山》者，象山之出云，連連不絕；《歸藏》者，萬物莫不歸藏於其中；《周易》者，言易道周普，無所不備。康成雖有此釋，更無所據之文，先儒因此遂為文質之義，皆繁而無用，今所不取。

According to the "Rites of Zhou," the Grand Diviner was in charge of three books of the "Changes": first, the "Lianshan" (Continuous Mountains), second, the "Guicang" (Return and Conceal), and third, the "Zhouyi" (Book of Changes). Du Zichun, a scholar who transmitted the study of the "Rites of Zhou" during the Han dynasty, said that the "Lianshan" belonged to Fuxi, and the "Guicang" belonged to the Yellow Emperor. However, Zheng Xuan, in his works "Yi Zan" and "Yi Lun," stated that the "Lianshan" was used in the Xia dynasty, the "Guicang" in the Yin dynasty, and the "Zhouyi" in the Zhou dynasty. Zheng Xuan further explained that the name "Lianshan" was derived from the continuous clouds between mountains, "Guicang" meant that all things are included within it, and "Zhouyi" meant that the Way of the Changes is comprehensive and pervades everything. Although Zheng Xuan gave these explanations, he did not provide any textual evidence. Later scholars followed his reasoning and extended it to associate the three books of the Changes with the moral values of the three dynasties—respecting virtue, simplicity, and culture—thus creating elaborate theories of transformation between cultural refinement and simplicity. These interpretations were all complicated and useless, and are now entirely discarded.

按《世譜》等群書，神農一曰連山氏，亦曰列山氏，黃帝一曰歸藏氏。既《連山》、《歸藏》並是代號，則《周易》稱周，取岐陽地名，《毛詩》云“周原朊朊”是也。又文王作易之時，正在羑里，周德未興，猶是殷世也，故題周別於殷。以此文王所演，故謂之《周易》，猶《周書》、《周禮》題周以別餘代也。

According to the "Shi Pu" and other texts, the name Shen Nong is also called Lian Shan Shi, and the name Huang Di is also called Gui Cang Shi. Since both "Lian Shan" and "Gui Cang" are names derived from the titles of emperors, then the name "Zhou" in "Zhou Yi" is taken from the name of a place to the south of Qi Mountain. The "Mao Shi" says "Zhou Yuan Wu Wu" (originally written as "Chuan Chuan"), referring to exactly this land. Moreover, when Wen Wang was drawing the Yi, he was imprisoned in You Li, and the achievements of the Zhou dynasty had not yet emerged, it was still the time of the Yin dynasty. Therefore, the name "Zhou" was used to distinguish it from the Yin. Since it was Wen Wang who compiled the Yi, it is called "Zhou Yi," just as "Zhou Shu" and "Zhou Li" use the character "Zhou" to distinguish them from works of other dynasties.

其《周易》繫辭，凡有二說，一說卦辭爻辭，並是文王所作。知者按《繫辭》云 “《易》之興也，其於中古乎，作《易》者，其有憂患乎？”又曰“《易》之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？”故史遷雲文王囚而演《易》，即是“作《易》者其有憂患乎”。鄭學之徒，並依此說。

There are two opinions regarding who compiled the hexagram statements and line statements of the Zhou Changes. The first opinion holds that both the hexagram statements and the line statements were composed by King Wen. The basis for this is the Great Treatise which says: "The origin of the Book of Changes probably dates back to the middle ages. The person who composed the Book of Changes must have been troubled by worries." It also says: "The origin of the Book of Changes probably coincided with the end of the Shang dynasty and the rise of the Zhou dynasty. It was during the time between King Wen and King Zhou." Therefore, Sima Qian said that King Wen was imprisoned and thus composed the Zhou Changes, which fits the saying "the person who composed the Book of Changes must have been troubled by worries." Scholars following Zheng Xuan all adhere to this view.

二以為驗爻辭多是文王后事，按《升》卦六四“王用亨于岐山”。武王克殷之後，始追號文王為王，若爻辭是文王所制，不應云“王用亨于岐山”。又《明夷》六五“箕子之明夷”。武王觀兵之後，箕子始被囚奴，文王不宜豫言“箕子之明夷”。

A second view argues that the statements in the line statements mostly refer to events after King Wen's death. For example, the fourth line of the卦 of Ascending says, "The king used sacrifices at Qishan." It was only after King Wu destroyed the Shang that he posthumously honored King Wen as "king." If the line statement had been written by King Wen himself, it would not have used the term "king." Another example is the fifth line of the卦 of Brightening Darkness, which says, "Jizi's brightness is obscured." Jizi was only imprisoned as a slave after King Wu's campaign at Mengjin. King Wen could not have predicted this event in advance.

又《左傳》韓宣子適魯，見《易象》云：吾乃知周公之德。周公被流言之謗，亦得為忱患也。驗此諸說，以為卦辭文王，爻辭周公。馬融、陸績等並同此說，今依而用之。所以只言三聖，不數周公者，以父統子業故也。然則《易》之爻辭、蓋亦是文王本意，故但言文王也。

Later, the "Zuo Zhuan" records that Huanzi of the Jin state visited Lu and saw the book "Yi Xiang," saying, "I now understand the virtue of the Duke of Zhou." The Duke of Zhou once suffered slander and was in distress. Verifying these points, it can be determined that the Hexagram Statements originated from King Wen and the Line Statements from the Duke of Zhou. Ma Rong and Lu Ji, among others, held this view, and we now adopt it. The reason for referring to only the "Three Sages" - Fuxi, King Wen, and Confucius - in discussing the "Yi," without including the Duke of Zhou, is because the father oversees the son's endeavors. Therefore, the Line Statements of the "Yi" are largely the original intent of King Wen, so only King Wen is mentioned.

其《彖》、《象》等十翼之辭，以為孔子所作，先儒更無異論。但數十翼亦有多家。

As for the texts known as the "Ten Wings," including the Commentary on the Judgment and the Image Commentary, they have been regarded as composed by Confucius, and previous scholars have not disputed this. However, there are various different methods among schools of thought regarding how exactly to count and divide the Ten Wings.

既文王《易經》本分為上下二篇，則區域各別，《彖》、《象》釋卦，亦當隨經而分。故一家數十翼云：上《彖》一，下《彖》二，上《象》三，下《象》四，上《繫》五，下《繫》六，《文言》七，《說卦》八，《序卦》九，《雜卦》十。鄭學之徒，並同此說，今亦依之。

Since King Wen's "Book of Changes" originally divided into upper and lower parts, with clear distinctions, the "Commentary on the Judgment" and "Image Commentary" being explanations of the hexagrams, they should also be divided into upper and lower sections along with the main text. Therefore, one school of thought counts the "Ten Wings" as follows: the Upper "Commentary on the Judgment" is one, the Lower "Commentary on the Judgment" is two, the Upper "Image Commentary" is three, the Lower "Image Commentary" is four, the Upper "Great Treatise" is five, the Lower "Great Treatise" is six, "The Literary Interpretation" is seven, "The Explanations of the Hexagrams" is eight, "The Order of the Hexagrams" is nine, and "The Miscellaneous Hexagrams" is ten. The school following Zheng Xuan all agree with this division, and it is followed today.

朱子門人問：伏犧始畫八卦，其六十四者，是文王后來重之邪？抑伏犧已自畫邪？看先天圖，則有八卦便有六十四，疑伏犧已有畫矣。曰：《周禮》言三《易》經卦皆八，其別皆六十有四，便見不是文王漸畫。

Zhu Xi's disciples asked: Did Fu Xi first draw the Eight Trigrams, and were the sixty-four hexagrams later drawn by King Wen, or did Fu Xi already draw them? Looking at the "Earlier Heaven Diagram," once the Eight Trigrams are present, the sixty-four hexagrams naturally appear, leading to the suspicion that they were already drawn during Fu Xi's time. Zhu Xi replied: The "Rites of Zhou" states that the three forms of the Book of Changes all have eight trigrams as basic hexagrams and sixty-four as compound hexagrams, indicating that they were not drawn step by step by King Wen.

又問：然則六十四卦名，是伏犧元有，抑文王所立？曰：此不可考。子善問，據十三卦所言，恐伏犧時已有。曰：十三卦所謂蓋取諸《離》、蓋取諸《益》者，言結繩而為網罟，有《離》之象，非觀《離》而始有此也。

Students asked again: Then the names of the sixty-four hexagrams, were they originally present with Fuxi, or did King Wen determine them? Zhu Xi said: This is no longer possible to verify. A disciple named Zi Shan asked: Considering the thirteen hexagrams mentioned in the Great Treatise, which say "making tools and valuing images," perhaps they already existed in Fuxi's time. Zhu Xi said: The thirteen hexagrams which say "generally taking the image of Li" and "generally taking the image of Yi" refer to making nets by tying ropes, whose shape coincides with the image of the Li hexagram. It does not mean that they first saw the Li hexagram before making the nets.

古文《周易》經傳十二篇，東萊呂祖謙伯恭父之所定，而《音訓》一篇，則其門人金華王莘叟所筆受也。某嘗以為易經本為卜筮而作，皆因吉凶以示訓戒，故其言雖約，而所包甚廣。夫子作傳，亦略舉其一端以見凡例而已。

Zhu Xi said: The ancient text of The Zhou Changes consists of twelve chapters, the Classic and the Commentary, which were arranged by Lu Zuxian (styled Boyong) of Donglai; there is also a chapter called "Yin Xun," which was recorded by his disciple Wang Xinsou of Jinhua. I have always believed that The Book of Changes was originally composed for divination, using auspicious and inauspicious signs to instruct and warn people. Although the language is concise, its scope is very broad. When Confucius wrote the Commentary, he merely briefly illustrated one aspect to reveal the general principles.

然自諸儒分經合傳之後，學者便文取義，往往未及玩心全經，而遽執傳之一端以力定說。於是一卦一爻，僅為一事，而《易》之為用，反有所局，而無以通乎天下之故。若是者，某蓋病之，是以三復伯恭父之書而有發焉，非特為其章句之近古而已也。

However, since various schools have split the classic text and combined the commentary into it, scholars have been eager to take meanings from the text based on superficial interpretations. Often they have not thoroughly understood the entire classic before hastily establishing fixed interpretations from a particular part of the commentary. Thus, each hexagram and line has been regarded as an isolated matter, and the function of the Book of Changes has become limited, unable to fully grasp the principles governing all worldly affairs. I have always considered this situation a drawback, so I have repeatedly read this book by Lu Boyong and felt deeply inspired by it, not merely because its chapter divisions are close to the ancient versions.

呂氏祖謙曰：漢興，言《易》者六家，獨費氏傳古文《易》，而不立於學官，劉向以中古文《易經》校施盂梁邱經，或脫去無咎、悔亡，惟費氏經與古文同，然則真孔氏遺書也。東京馬融、鄭康成皆力費氏學，其書始盛行。今學官所列王弼《易》，雖宗莊老，其書固鄭氏書也。

Lü Zuxian said: After the Han dynasty rose, there were six schools interpreting the Book of Changes. Only Fei Zhi's school preserved the ancient text version of the Book of Changes, but it was not established in the official schools. Liu Xiang compared the ancient text version of the Book of Changes in the palace with the versions of Shi Chou, Meng Xi, and Liang Qiu He. He found that the three versions had missing words such as "wu jiao" and "hui wang", but Fei Zhi's version matched the ancient text version. This shows that Fei Zhi's version is indeed the true transmission from the Confucian school. During the Eastern Han dynasty, Ma Rong and Zheng Xuan both devoted themselves to Fei Zhi's school, and this book then became popular. The version of the Book of Changes by Wang Bi, currently listed in the official schools, although it follows the doctrines of Laozi and Zhuangzi, actually relies on the version transmitted by Zheng Xuan's school.

費氏《易》在漢諸家中最近古，最見排擯，千載之後，巋然獨存，豈非天哉！自康成、輔嗣合《彖》、《象》、《文言》於經，學者遂不見古本。近世嵩山晁氏編古《周易》，將以復於其舊。而其刊補離合之際，覽者或以為未安。祖謙謹因晁氏書參考傳記，復定為十二篇。篇目卷帙，一以古為斷。

Fei's version of the Book of Changes was closest to the ancient text among the various schools in the Han dynasty, yet it was most rejected at that time. However, after a thousand years, it remained alone and intact, is this not the will of heaven? Since Zheng Xuan and Wang Bi included the Commentary on the Judgment, the Image Commentary, and the Wenyan within the main text, scholars have no longer seen the original appearance of the ancient text. Recently, Chao Shuozhi from Song Mountain compiled an ancient version of the Zhou Changes, intending to restore its original form, but the places where he deleted, supplemented, and divided the text have caused some readers to find them inappropriate. I, Lü Zuxian, carefully follow Chao's book and further refer to various transmitted annotations and historical records, and have reorganized it into twelve chapters; the division of chapters and volumes is entirely based on the ancient text.

文王卦下之辭謂之《彖》，孔子序述其《彖》之意而已，故名其篇曰《彖》。使文王卦下之辭不謂之《彖》，孔子何為言“知者觀其《彖》辭則思過半矣。 ”爻下辭謂之《象》，爻辭多文王后事，故諸說皆以為爻辭出於周公。

King Wen's statements attached to the hexagrams are called "Tuan." Confucius merely explained the meaning of these statements, so he also titled his own work "Tuan." If King Wen's statements attached to the hexagrams were not called "Tuan," why would Confucius say, "The wise person only needs to look at the 'Tuan' statements and has already thought through most of it"? The statements attached to the lines are called "Xiang." The line statements mostly record events after King Wen's time, so all schools believe the line statements were composed by the Duke of Zhou.

大象，卦畫是也。天地水火雷風山澤，觀卦畫則見其象也。《大象》之辭，如“天行健，君子以自強不息”之類；《小象》，釋周公之辭，如“潛龍勿用，陽在下也”之類，皆象之傳也。經，文王周公所作也。傳，孔子所作也。司馬談《論六經要指》引“天下同歸而殊塗，一致而百慮”，謂之“易大

The term "Great Image" refers to the卦 itself, which depicts the eight fundamental phenomena: heaven, earth, water, fire, thunder, wind, mountain, and marsh. By looking at the卦 image, one can immediately perceive these elements. The text of the Great Image Commentary, such as "Heaven's movement is vigorous; the gentleman should strive for self-improvement without ceasing," explains the overall meaning of the卦. The Small Image Commentary, on the other hand, interprets the line statements composed by the Duke of Zhou, such as "The hidden dragon should not be used, for the yang is at the bottom." Both the Great and Small Image Commentaries belong to the category of texts explaining the "image." Therefore, the "Classic" was composed by King Wen and the Duke of Zhou, while the "Commentary" was written by Confucius.司马谈's "On the Essentials of the Six Schools" once quoted the two lines "The world converges to the same destination but follows different paths; it reaches the same goal through various considerations," and called it "易大." However, the original text here is missing some characters, and it should be "易大传."

稅氏與權曰：按呂汲公元豐王戌昉刻《周易》古經十二篇於成都學官，景迂晁生建中靖國辛巳併為八篇，號《古周易》，繕寫而藏於家。巽巖李文簡公紹興辛未謂北學各有師授，經名從呂，篇第從晁，而重刻之。逮淳熙壬寅，新安朱文公表出東萊呂成公《古文周易經傳音訓》，乃謂編古《易》自晁生始。豈二公或不見汲公蜀本與？然成公則議晁生並上下經為非，而文公《易本義》，則篇第與汲公吻合。

Taxes and authority: In the year Renxu of the Song Dynasty's Shenzong Emperor, Lü Dafang, who was granted the title of Lord of Jiju, first printed the ancient twelve chapters of the Zhou Changes in Chengdu's official school. In the year Xinwei of the Song Dynasty's Huizong Emperor's Jianzhong Jingguo period, Chao Shuozhi, who styled himself Jingyu, combined them into eight chapters, named them "Ancient Zhou Changes," and copied and kept them at home. In the year Xinwei of the Song Dynasty's Gaozong Emperor's Shaoxing period, Li Tao, who styled himself Xunyan and was posthumously honored as Wenjian, believed that scholars in the north had different lineages, so he continued to use Lü Dafang's version of the text and Chao Shuozhi's arrangement of chapters, and reprinted them. By the year Renyin of the Song Dynasty's Xiaozong Emperor's Chunxi period, Zhu Xi of Xin'an, who was posthumously honored as Wen Gong, praised Lü Zuxian of Donglai, who was posthumously honored as Cheng Gong, for his "Ancient Text Zhou Changes Commentary Pronunciation and Explanation," and even claimed that the compilation of the ancient version of the Changes began with Chao Shuozhi. Could it be that Lü and Zhu had never seen Lü Dafang's Sichuan edition? However, Lü Zuxian once criticized Chao Shuozhi for combining the upper and lower classics into one as a mistake, while Zhu Xi's arrangement in his "Original Meaning of the Zhou Changes" coincided completely with Lü Dafang's version.

王氏應麟曰：《說卦釋文》引《荀爽九家集解》，得八卦逸象三十有一。隋、唐《志》十卷，唯《釋文序錄》列九家名氏，雲不知何人所集，稱荀爽者，以為主故也。其序有荀爽、京房、馬融、鄭康成、宋衷、虞翻、陸績、姚信、翟子玄為《易義》，注內又有張氏，朱氏，並不詳何人。

Wang Yinglin said that Lu Deming, in his commentary on "Shuo Gua" in "Jing Jing Xishu", cited "Xun Shuang Jiujia Jiejie" and obtained thirty-one points about the lost images of the Eight Trigrams. Both "Sui Shu · Jingji Zhi" and "Tang Shu · Yiwén Zhi" record this book as ten volumes. Only "Jing Jing Xishu · Xulü" lists the names of the "nine families", and says it is unknown who compiled it, but it is titled "Xun Shuang" because it mainly follows Xun Shuang's school. The preface lists the works of nine people: Xun Shuang, Jing Fang, Ma Rong, Zheng Xuan, Song Zhong, Yu Fan, Lu Ji, Yao Xin, and Zhai Ziyan, all of whom wrote commentaries on the "Yi". The annotations also mention the Zhang family and the Zhu family, but it is unclear who they are.

荀悅《漢紀》云，馬融著《易解》，頗生異說。爽著《易傳》，據爻象承應陰陽變化之義，以十篇之文解說經意。由是兗豫言易者，咸傳荀氏學，今其說見於李鼎祚《集解》。

Xun Yue's "Han Ji" says: Ma Rong wrote "Yi Xie," which contains many original and distinctive interpretations; Xun Shuang's "Yi Zhuan," however, based on the concepts of yao positions' bearing, riding, responding, and the principles of yin and yang changes, used the ten "Wing" texts to explain the meaning of the classic text. Since then, those in Yanzhou and Yuzhou regions who interpreted the Yi have all followed Xun's school of thought; today, Xun's teachings are preserved in Li Dingzuo's "Collected Explanations of the Zhou Changes" from the Tang dynasty.