The Book of Changes: Commentary on the Earth Trigram

邱氏富國曰：上言“窮理盡性至命”，此言“順性命”，則《易》中所言之理，皆“性命”也，然所謂性命之理，即陰陽柔剛仁義是也，兼三才而兩之，言重卦也，方卦之小成，三畫已具三才之道，至重而六，則天地人之道各兩，所謂六畫成卦也。“分陰分陽”，以位言，凡卦初三五位為陽，二四上位為陰，自初至上，陰陽各半，故曰“分”。“迭用柔剛”以爻言，柔謂六，剛謂九也，位之陽者，剛居之，柔亦居之，位之陰者，柔居之，剛亦居之，或柔或剛更相為用，故曰“迭。”分之以示其經，迭用以為之緯，經緯錯綜，粲然有文，所謂“六位”“成章”也。

Collected Commentaries cite Qiu Fuguo's explanation: The previous chapter discusses "exhausting the principles and fulfilling the nature until reaching destiny," while this chapter discusses "following the principles of nature and destiny." This shows that the principles discussed in the Zhou Changes are all about the principles of nature and destiny. The so-called principles of nature and destiny refer to the three pairs: yin and yang, softness and firmness, and benevolence and righteousness. "Combining the three elements and dividing them into two" refers to the process of forming a hexagram. When a hexagram is first formed, with only three lines, the principles of heaven, earth, and humanity are already present. When the hexagram is formed by doubling the three lines into six, the principles of heaven, earth, and humanity each occupy two lines, which is called "a hexagram is formed through six lines." "Dividing yin and yang" refers to the positions of the lines: the first, third, and fifth positions are yang, while the second, fourth, and sixth positions are yin. From the first line to the sixth line, yin and yang positions each occupy half, so the word "dividing" is used. "Alternating softness and firmness" refers to the lines themselves: softness refers to the line marked with six, and firmness refers to the line marked with nine. In yang positions, a firm line can appear, as can a soft line; in yin positions, a soft line can appear, as can a firm line; soft and firm lines alternate, so the word "alternating" is used. Separating yin and yang establishes the vertical threads, while alternating softness and firmness forms the horizontal threads; the vertical and horizontal threads intertwine, creating a brilliant pattern, which is called "six positions forming a chapter."

吳氏澄曰：性之理，謂人之道也，命之理，謂天地之道也，天之氣有陰陽，地之質有柔剛，人之德有仁義，道則主宰其氣質而為是德者也。

Collected Explanations cite Wu Cheng's view: the principle of nature refers to the way on the human side; the principle of destiny refers to the way on the side of heaven and earth. Heaven's qi has yin and yang, earth's substance has softness and hardness, and human virtue has benevolence and righteousness; and what is called "the Way" is the thing that governs those qi and substance, and makes them become these virtues.

又曰：上文以“陰陽”為天之道，下“陰陽”二字，則總言六位也，六位之中，分初三五為陽位，二四上為陰位也，上文以柔剛為地之道，下“柔剛”二字，則總言六畫也，六畫之中，奇畫皆謂之剛，偶畫皆謂之柔也，位無質，故以“陰陽”名之，畫有質，故以“柔剛”名之，位之陰陽相間則分佈一定，畫之柔剛不同，則迭用以居，《繫辭傳》所謂“物相雜曰文”，即此成章之謂也。

Collected Commentaries cite Wu Cheng as saying: In the previous text, "yin and yang" refers to the principle of Heaven, while the two characters "yin and yang" in "dividing yin and yang" refer generally to the six lines of the hexagram. Among these six lines, the first, third, and fifth lines are considered yang lines, and the second, fourth, and sixth lines are considered yin lines. In the previous text, "flexible and strong" refers to the principle of Earth, while the two characters "flexible and strong" in "alternating flexible and strong" refer generally to the six strokes. Among these six strokes, odd strokes are called strong, and even strokes are called flexible. Positions have no substance, so they are named with "yin and yang"; strokes have substance, so they are named with "flexible and strong." The yin and yang of positions alternate in a fixed pattern; however, the flexible and strong of strokes vary and alternate in occupying the positions. The statement in the "Great Treatise" that "things are mixed together, thus called culture" refers to the meaning of "forming patterns" here.

胡氏炳文曰：上章“和順於道德”，統言之也；“理於義”，析言之也，此章“六畫而成卦”，統言之也；“分陰分陽”，“迭用柔剛”，“六位而成章”，又析言之也。蔡氏清曰：“立天之道”，非有以立之也，謂天道之立以陰陽也，其曰“分陰分陽”者，陰陽之自分也，其曰“迭用柔剛”者，剛柔之自迭用也，非有分之用之者也。

The collected interpretations cite Hu Bingwen's explanation: the phrase "harmonious and proper in morality" in the previous chapter is a general and comprehensive statement, while "reason in righteousness" is a detailed breakdown of individual points; this chapter follows the same structure—"six lines form a hexagram" is a general statement, while the phrases "division of yin and yang," "alternating use of soft and hard," and "six positions form a chapter" are detailed breakdowns. The wording of the two chapters corresponds with each other. Cai Qing explains: the phrase "establishing the way of Heaven" does not mean that someone else has to actively establish it; rather, it means that the heavenly way is inherently established through yin and yang. Similarly, "division of yin and yang" refers to yin and yang naturally separating on their own; "alternating use of soft and hard" refers to the natural alternation of hardness and softness, not something imposed by another party. All these terms should be understood as natural and spontaneous, not as artificial or forced.

何氏楷曰：此章言卦畫“順性命之理”，即上章所謂“和順於道德而理於義，窮理盡性以至於命”者，以一言蔽之也，性者人之理，命者天地之理，陰陽剛柔仁義，正所謂“性命之理”也，分陰陽，用柔剛，以斷吉凶而成亹亹，則仁義之道，固在其中矣。

Collected Commentaries cite He Kai's explanation: this chapter discusses how the hexagram diagrams can "follow the principles of nature and destiny." This is a summary of the previous statement "harmonizing with morality and ordering according to righteousness, exhausting principles and realizing nature until destiny." Nature refers to the principles on the human side, while destiny refers to the principles on the heavenly and earthly side. Yin and yang, hardness and softness, benevolence and righteousness are precisely what are called the principles of nature and destiny. By distinguishing the yin and yang positions and using soft and hard lines, we can determine fortune and misfortune and enable people to pursue their endeavors diligently. Thus, the principles of benevolence and righteousness are inherently included.

案 上章總論易道，此章以下，專明卦也，上章云“觀變於陰陽而立卦，和順於道 又案 “兼三才而兩之”，及“分陰分陽迭用柔剛”三句，先儒皆就《易》上說，細玩文義，當且就造化上說，“兼”字“分”字“用”字，皆不是著力字，言合三才之道而皆兩，此易所以六畫成卦也，三才之道，既以相對而分，又以更迭而用，此易所以六位成章也，如此方於故易兩字語氣相合，蔡氏說極貼。

Li Guangdi remarked: The previous chapter gave a general discussion on the principles of the Book of Changes, while this chapter and the following ones focus specifically on the trigrams. The previous chapter said, "Observing changes in yin and yang to establish trigrams, harmonizing with the principles of morality..." —— there is a missing text in the original manuscript. Li Guangdi further remarked: The phrases "combining the three elements and dividing them into two," and "dividing yin and yang, alternately using softness and strength" have been traditionally interpreted by previous Confucian scholars in the context of the Book of Changes. However, upon careful consideration of the meaning of the text, these should be first explained in terms of the workings of nature. The characters "combine," "divide," and "use" are not terms implying active effort, but rather indicate that the principles of the three elements are combined together and each forms two aspects. This is why the Book of Changes forms trigrams with six lines. Furthermore, since the three elements are both opposing and complementary, and alternately used, this is why the Book of Changes forms its six positions. This interpretation aligns with the phrase "thus the Book of Changes" in the transmission. Cai Qing's explanation is the most accurate.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。本義 邵子曰：此伏羲八卦之位，乾南坤北，離東坎西，兌居東南，震居東北，巽居西南，艮居西北，於是八卦相交而咸六十四卦，所謂先天之學也。

The third chapter of the "Shuo Gua Zhuan" says: Heaven and Earth establish their positions above and below, mountains and marshes communicate with each other through their energies, thunder and wind interact with each other, and water and fire do not dislike each other. The eight trigrams thus interconnect with each other. Zhu Xi cites Shao Yong in his "Ben Yi" saying: This is the arrangement of the trigrams in the Book of Changes as arranged by Fuxi — Qian is in the south, Kun in the north, Li in the east, Kan in the west, Dui in the southeast, Zhen in the northeast, Xun in the southwest, and Gen in the northwest. The eight trigrams thus interconnect to form the sixty-four hexagrams (the original text mistakenly writes 'cheng' instead of 'xian'). This is called the "Earlier Heaven" system, in contrast to King Wen's "Later Heaven" arrangement.

集說 孔氏穎達曰：此一節就卦象明重卦之意，若使天地不交，水火異處，則庶類無生成之用，品物無變化之理，故云“天地定位”而合德，山澤異體而通氣，雷風各動而相薄，水火不相入而相資，八卦之用，變化如此，故聖人重卦，令八卦相錯，乾坤震巽，坎離艮兌，莫不交互，以象天地雷風，水火山澤，莫不交錯，則《易》之爻卦與天地等，性命之理，吉凶之數，既往之事，將來之幾，備在爻卦之中矣。

The collected interpretations cite Kong Yingda's explanation: this section explains the purpose of combining trigrams through their symbolic images. If heaven and earth do not interact, and water and fire remain separate, then all things would not be able to generate, and changes would not occur. Therefore, heaven and earth establish their positions above and below, and their virtues combine; mountains and marshes have different forms but their energies connect; thunder and wind each act on their own but interact with each other; water and fire do not enter each other but rely on each other. The function of the eight trigrams is precisely this kind of change. Thus, the sage combined the trigrams so that the eight trigrams could intersect with each other: Qian and Kun, Zhen and Xun, Kan and Li, Gen and Dui, all interacting with each other, symbolizing heaven and earth, thunder and wind, water and fire, mountains and marshes all intersecting. In this way, the lines and trigrams of the Zhou Changes are equivalent to heaven and earth, encompassing the principles of life and death, the fortune and misfortune numbers, past events, and signs of the future, all complete within the lines and trigrams.

項氏安世曰：八卦雖八，實則“陰陽”二字而已，是故位雖定而氣則通，勢雖相薄而情不厭，明本一物也。龔氏煥曰：“定位”以體言，“通氣”“相薄”不“相射”以用言。天地，乾坤之定體，水火，乾坤之大用，山澤之氣，即水之氣，雷風之氣，即火之氣，而水火之氣，又天地之氣也。

Collected Commentaries cite Xiang Anshi's saying: The Eight Trigrams, although divided into eight, are ultimately nothing more than the concept of "yin and yang." Because of this, "Heaven and Earth are positioned" refers to fixed directions, "Mountains and Marshes communicate through their energies" refers to continuing connection, and "Thunder and Wind interact" refers to two forces that although opposing, do not dislike each other. This shows that the Eight Trigrams originally come from the same source. Collected Commentaries also cite Gong Huan's saying: "Positioning" refers to form, while "communicating energy," "interacting," and "not opposing" refer to function. Heaven and Earth are the fixed forms of Qian and Kun; water and fire are the great functions of Qian and Kun. The energy of mountains and marshes is actually the energy of water, and the energy of thunder and wind is actually the energy of fire, while the energy of water and fire ultimately comes from the energy of Heaven and Earth.

數往者順，知來者逆，是故《易》逆數也。本義 起震而歷離兌，以至於乾，數已生之卦也，自巽而歷坎艮，以至於神，推未生之卦也，《易》之生卦，則以乾兌離震巽坎艮坤為次，故皆“逆數”也。此第三章。

The Sayings on the Trigrams states: Counting what has already passed is done in order; predicting what has not yet come is done in reverse order; thus, the Zhou Yi follows the method of "reverse counting." Zhu Xi's "Ben Yi" says: On the Earlier Heaven circle diagram, starting from the Zhen trigram, passing through Li, Dui, and continuing until Qian, it counts the half of the trigrams that have already been formed; starting from Xun, passing through Kan and Gen, and proceeding until Kun (the original text here mistakenly writes "Shen" instead of "Kun"), it predicts the half of the trigrams that have not yet been formed. However, the order in which the Zhou Yi generates the trigrams is Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kun, which is exactly opposite to the direction of the trigrams' movement, so it is said that the entire text is based on "reverse counting." This is the third chapter.

集說 《朱子語類》云：先天圖曲折，細詳圖意，若自乾一橫排至坤八，此則全是自然，故說卦云“《易》逆數”也，若如圓圖，則須如此方見陰陽消長次第，雖似稍涉安排，然亦莫非自然之理，自冬至至夏至為順，蓋與前逆數若相反，自夏至至冬至為逆，蓋與前逆數者同，其左右與今天文家說左右不同，蓋從中而分，其初若有左右之勢爾。

The collected commentaries cite Master Zhu's words from the "Classical Sayings" saying: the Earlier Heaven diagram has its own intricate aspects, which must be carefully understood. If the diagram is arranged horizontally with the trigrams from Qian one to Kun eight in sequence, it is entirely a natural order, hence the "Commentary on the Changes" states "The Book of Changes is counted in reverse." However, in the circular diagram, the eight trigrams must be arranged in a circle to clearly show the sequence of yin and yang increasing and decreasing. Although this arrangement appears somewhat artificial, it is actually entirely consistent with natural principles. On the diagram, moving from winter solstice to summer solstice is considered moving in the forward direction, which is opposite to the previously mentioned "reverse counting." Moving from summer solstice back to winter solstice is considered moving in the reverse direction, which aligns with the previously mentioned "reverse counting." The left and right directions depicted in the diagram differ from those used by modern astronomers. They are divided from the center, and initially, there was only a subtle tendency towards left or right.

陳氏埴曰：《易》本“逆數”也，有一便有二，有二便有四，有四便有十六，以至於六十四，皆由此可以知彼，由今可以知來，故自乾一以至於坤八，皆循序而生，一如橫圖之次，今欲以圓圖象渾天之形，若一依此序，則乾坤相併，寒暑不分，故伏羲以乾坤定上下之位，坎離列左右之門，艮兌震巽，皆相對而立，悉以陰陽相配，自一陽始生，起冬至節歷離震之間為春分，以至於乾為純陽，是進而得其已生之卦，如今日複數昨日， 胡氏炳文曰；諸儒訓釋，皆謂已往而易見為順，未來而前知為逆，《易》主於前民用，故曰“《易》逆數也”。唯《本義》依邵子，以數往者順一段為指圓圖，而言卦氣之所以行，“易逆數”一段為指橫圖，而言卦畫之所以生，非《本義》發邵子之蘊，則學者孰知此所謂先天之學哉。

The collected interpretations cite Chen Zhi's statement: The Zhou Changes itself is originally "reverse counting." Once there is one, there is two; once there is two, there is four; once there is four, there is eight, sixteen, and so on, up to sixty-four. Each step can be known from the previous one, and the future can be inferred from the present. Therefore, from Qian one to Kun eight, they are all generated in order, just like the arrangement in the horizontal diagram. Now, if we use a circular diagram to symbolize the shape of the universe, merely arranging the trigrams in the order of the horizontal diagram around a circle would bring Qian and Kun together, making the distinction between cold and heat unclear. Hence, Fuxi fixed the positions of Qian and Kun at the top and bottom, used Kan and Li to mark the left and right gates, and placed Gen, Dui, Zhen, and Xun facing each other in pairs, all arranged according to the pairing of yin and yang. Starting from the beginning of the single yang at the winter solstice, passing through the spring equinox between Li and Zhen, counting up to Qian, which represents pure yang, this is moving forward to count the already formed trigrams, like counting backwards from yesterday. (The original text here has a missing passage, and Chen Zhi's explanation is incomplete.) The collected interpretations also cite Hu Bingwen's statement: All the scholars of previous dynasties believed that what has already passed and is easy to see is called "forward counting," while what has not yet come and needs to be foreseen is called "reverse counting." The purpose of the Zhou Changes is to guide the people in understanding the future, hence it is said, "The Zhou Changes is reverse counting." Only Zhu Xi's "Original Meaning" followed Shao Yong's interpretation, taking the passage "To understand the past is forward counting" as referring to the circular diagram, explaining how the trigrams' energies move; and taking the passage "The Zhou Changes is reverse counting" as referring to the horizontal diagram, explaining how the trigrams are generated. Without Zhu Xi uncovering Shao Yong's profound meaning, who among those studying the Zhou Changes would have known this was called the Earlier Heaven learning?

案 此節順逆之義，朱子之意如此，然與邵子本意，各成一說，蓋邵子本意，以三陰三陽，追數至一陰一陽處為順，自一陰一陽，漸推至三陰三陽處為逆，朱子則謂左方四卦數已生者為順，右方四卦推未生者為逆，兩說可並存。

Li Guangdi remarked: The meaning of "order" and "reverse order" in this section, Zhu Xi's view is as mentioned above. However, it differs from Shao Yong's original intention, each forming their own interpretation. Shao Yong's original meaning was: counting backwards from the end of three yin and three yang to the end of one yin and one yang is called "order," while progressing step by step from the end of one yin and one yang to the end of three yin and three yang is called "reverse order." Zhu Xi, on the other hand, believed that the four trigrams on the left side of the circular diagram represent those already generated, hence called "order," while the four trigrams on the right side represent those yet to be generated, hence called "reverse order." Both interpretations can coexist and neither should be discarded.

而邵子之說，於此兩章文義，尤為貫串，“天地定位”一節，自乾坤說到震巽，是“數往”也。雷以動之一節，自震巽說到乾坤，是“知來”也，此三句，是承上節以起下節，言圖象數往則順，知來則逆，如上節所列是順數，順數者尊乾坤次六子也，若建圖之意，則欲見陰陽之運行，功用之先後，所重在逆數，如下節所推也，諸說之詳，備《啟蒙》中。

Shao Yong's explanation is particularly smooth in connecting the meaning of these two chapters. The section "Heaven and Earth are positioned" discusses from Qian and Kun to Zhen and Xun, which belongs to "counting the past." The section "Thunder moves it" discusses from Zhen and Xun back to Qian and Kun, which belongs to "knowing the future." The three sentences in between, "Counting the past is in order, knowing the future is in reverse, thus the Book of Changes is in reverse counting," serve as a transition from the previous section to the next. It refers to the images, where counting the past is in order and knowing the future is in reverse. The previous section lists things in order, and the order of arrangement starts with respect to Qian and Kun, then proceeds to Zhen, Xun, Kan, Li, Gen, and Dui, the "six sons." As for the original intention of establishing the diagram, it was to show how yin and yang operate and the sequence of their functions, with the focus on reverse counting, which is the order discussed in the next section. Details of various interpretations are recorded in Zhu Xi's "Yixue启蒙" (Awakening to the Study of the Book of Changes).

雷以動之，風以散之，雨以潤之，日以晅亙之，艮以止之，兌以說之，乾以君之，坤以藏之。本義 此卦位相對，與上章同。此第四章。集說 孔氏穎達曰：上四舉象，下四舉卦者，王肅云，互相備也。

The "Say on the Trigrams" states: Thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, and the sun is used to warm all things (the character '晅' has an extra '亘' below in the original text). The mountain (Geng) is used to stop all things, the lake (Dui) is used to make all things joyful, the heaven (Qian) is used to rule over all things, and the earth (Kun) is used to gather all things. Zhu Xi's "Original Meaning" says: This chapter arranges the eight trigrams in pairs facing each other, the same as the previous chapter "Heaven and Earth are positioned." This is the fourth chapter. The collected interpretations cite Kong Yingda saying: The first four lines mention the phenomena of thunder, wind, rain, and the sun, while the last four lines mention the trigrams Geng, Dui, Qian, and Kun; Wang Su explains that this is a mutual complement between the front and the back, with the phenomena also containing the trigrams, and the trigrams also containing the phenomena.

張子曰：陰性凝聚，陽性發散，陰聚之，陽必散之，其勢均散，陽為陰累，則相持為雨而降，陰為陽得，則飄揚為雲而升，故云物班布太虛者，陰為風驅，斂聚而未散者也，凡陰氣凝聚，陽在內者不得出，則奮擊而為雷霆，陽在外者不得入，則周旋不舍而為風，其聚有遠近虛實，故雷風有大小暴緩，和而散，則為霜雪雨露，不和而散，則為戾氣曀霾，陰常散緩，受交於陽，則風雨調，寒暑正。

Collected Sayings cite Zhang Zai's explanation: the nature of yin is to gather, while the nature of yang is to disperse. Yin gathers the qi, while yang must disperse it. When they evenly oppose each other in dispersal, yang is restrained by yin and thus remains suspended, condensing into raindrops; yin is taken in by yang and thus rises and becomes clouds. Therefore, clouds spread across the sky in patches, representing yin being driven by wind, gathering and not yet dispersing. Whenever yin gathers and yang is trapped inside, unable to escape, it struggles and produces thunder; when yang is blocked outside and cannot enter, it circulates and refuses to stop, forming wind. Yin gathers at varying distances and with varying degrees of solidity, hence thunder varies in size and wind varies in intensity. When yin and yang harmonize in dispersal, they become frost, snow, rain, and dew; when they disperse in discord, they become abnormal vapors and gloomy mists. Normally, yin disperses gradually, able to bear the union with yang, resulting in balanced winds and rains, and proper cold and heat.

朱氏震曰：前說乾坤以至“六子”，此說“六子”而歸乾坤，終始循環，不見首尾，《易》之道也。《朱子語類》云：“雷以動之”以下四句，取象義多，故以象言，“艮以止之”以下四句，取卦義多，故以卦言。

The collected interpretations cite Zhu Zhen's saying: the first chapter begins with Qian and Kun and proceeds all the way to Zhen, Xun, Kan, Li, Gen, and Dui, the six sons; this chapter begins with the six sons and ends with Qian and Kun. The beginning and end connect into a cycle, making it impossible to identify where it starts or ends, which is precisely the principle of the Zhou Changes. The collected interpretations also cite Zhu Xi's "Sayings" which state: "Thunder moves it" and the following four sentences mainly use the meanings of physical objects, so they directly use images such as thunder, wind, rain, and sun; "Mountain stops it" and the following four sentences mainly use the meanings of the hexagram qualities, so they instead use the names of the hexagrams such as Gen, Dui, Qian, and Kun.

項氏安世曰：自“天地定位”至“八卦相錯”，言先天之順象也，自“雷以動之”至“坤以藏之”，言先天之逆象也。胡氏炳文曰：此章卦位相對與上章同，特上章先之以乾坤，此章則終之以乾坤也。

Collected Commentaries cite Xiang Anshi's saying: From "Heaven and Earth are positioned" to "The Eight Trigrams interrelate," it describes the image of the Earlier Heaven trigrams progressing in order. From "Thunder moves it" to "Kun conceals it," it describes the image of the Earlier Heaven trigrams reversing in order. Collected Commentaries also cite Hu Bingwen's saying: The arrangement of the Eight Trigrams in pairs in this chapter is the same as in the previous chapter, except that in the previous chapter, Qian and Kun are placed at the beginning, while in this chapter, they are placed at the end.

金氏賁亨曰：上章以天地居首，序尊卑也，此章以乾坤居後，總成功也，上以體言，此以功用言也。吳氏曰慎曰：前章始乾坤終坎離，此章始震巽終乾坤，首乾者其重在乾，首震者其重在震，二章雖皆明先天卦序，而後天始震之義，亦具其中矣。

The collected interpretations cite Jin Benheng's saying: the previous chapter placed heaven and earth at the beginning, establishing the order of hierarchy; this chapter places qian and kun at the end, summarizing the overall achievement. The previous chapter discussed from the perspective of form, while this chapter discussed from the perspective of function. The collected interpretations also cite Wu Yashen's saying: the previous chapter began with qian and kun and ended with kan and li, while this chapter began with zhen and xun and ended with qian and kun. A chapter that begins with qian emphasizes qian; a chapter that begins with zhen emphasizes zhen. Although both chapters discuss the earlier heaven卦 sequence, the meaning of the later heaven卦 positions starting from zhen is already included within them.

又案 艮兌不言山澤，則是指氣言也，暑氣溫熱發生，故曰“兌以說之”。寒氣嚴凝收斂，故曰“艮以止之”，上傳於雷霆風雨之下，亦曰“一寒一暑”，而不言山澤也，若雷以動積寒之氣，而“日以晅之”，風以散積暑之氣，而“雨以潤之”，則於卦象皆切，乾君坤藏，亦主大夏大冬而言，大夏如下章所云“萬物皆相見”，“嚮明而治”，是君之也，大冬如下章所云“萬物之所歸”，是藏之也。

Li Guangdi also explains: This chapter discusses Gen and Dui but does not mention mountains and marshes, indicating that it is speaking about qi. The heat of summer is warm and moist, capable of promoting growth, hence it is said "Dui is characterized by communication." The cold qi is severe and condensed, capable of gathering and storing, hence it is said "Gen is characterized by stillness." After discussing thunder and rain in the "Great Treatise, Upper Transmission," it only mentions "alternating cold and heat," without referring to mountains and marshes. As for the thunder shaking the accumulated cold qi, followed by "the sun shining upon it" to open it up; the wind dispersing the accumulated hot qi, followed by "rain moistening it" to bring it down: these statements correspond well with the hexagrams. "Qian governs" and "Kun stores" are mainly referring to the height of summer and the depth of winter: the height of summer, as mentioned in the next chapter, is "all things appear," which is Qian governing all things; the depth of winter, as mentioned in the next chapter, is "the gathering place of all things," which is Kun storing all things.

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。本義 帝者天之主宰。邵子曰：此卦位乃文王所定，所謂後天之學也。

The Sayings on the Trigrams states: The heavenly sovereign, who governs all things, appears in the direction of Zhen, arranges all things in order in the direction of Xun, meets all things in the direction of Li, subdues and nurtures all things in the direction of Kun, brings joy to all things in the direction of Dui, and contends with the yin forces in the direction of Qian. It causes all things to be weary and rest in the direction of Kan, and completes the beginning and end of all things in the direction of Gen. Zhu Xi's Commentary says: The term 'sovereign' refers to the sovereign of heaven. He also cites Shao Yong's statement: This arrangement of trigrams is determined by King Wen of Zhou, which is commonly referred to as the 'Later Heaven' system. It differs from the 'Earlier Heaven' arrangement established by Fuxi: the Earlier Heaven positions the Qian in the south, the Kun in the north, the Li in the east, and the Kan in the west, while the Later Heaven positions the Zhen in the east, the Li in the south, the Dui in the west, and the Kan in the north.

集說 程子曰：《易》八卦之位，元不曾有人說，先儒以為乾位西北，坤位西南，乾坤任六子而自處於於為之地，此大故無義理，雷風山澤之類，便是天地之用，如人身之有耳目手足，便是人之用也，豈可謂手足耳目皆用，而身無為乎。

Collected Commentaries cite Cheng Yi's view: The positions of the Eight Trigrams in the Zhou Changes have never been clearly explained. Earlier scholars believed that Qian is located in the Northwest and Kun in the Southwest, meaning that Qian and Kun entrust the "Six Subordinates" with tasks and retreat to places of inaction (the original text mistakenly writes "yu yu wei" instead of "wu wei"). This interpretation is entirely without rational meaning. Thunder, wind, mountain, and marsh are precisely the functions of heaven and earth, just as ears, eyes, hands, and feet are the functions of a human body. How could one say that hands, feet, ears, and eyes are all active while the body itself does nothing?

何氏楷曰：三男震坎艮，以次綱紀於始終，三女巽離兌，以次而處綱紀之內，自東南至西皆陰，自西北至東皆陽，亦最齊整，故坤蹇彖辭，有西南東北之語。

Collected Commentaries cite He Kai's explanation: the three male trigrams, Zhen, Kan, and Gen, are arranged in order at the beginning and end, overseeing the overall structure; the three female trigrams, Xun, Li, and Dui, are arranged in order within the structure. Counting from Southeast to Due West, all are Yin; counting from Northwest to Due East, all are Yang, and the arrangement is most orderly. Because of this, the hexagrams Kun and Jian in their interpretations mention terms such as 'Southwest' and 'Northeast'.

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。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。

The main text of the "Shuo Gua Zhuan" says: All things arise from the direction of Zhen, and Zhen is the trigram of the East. When reaching the direction of Xun, things become orderly, and Xun is the trigram of the Southeast; the term "qi" means that all things grow clean and orderly. Li is the trigram of brightness, and at this point all things appear to each other, so it is the trigram of the South; sages face south to govern the world, facing the brightness to implement their laws and teachings, probably taking this as a model. Kun is the trigram of the earth, and all things receive nourishment here, so it is said "to exert effort upon Kun."

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。本義 上言帝，此言萬物之隨帝以出入也。此第五章，所推卦位之說，多未詳者。

The "Shuo Gua Zhuan" continues: "Dui corresponds to autumn, a time when all things are joyful and mature, hence it is said 'say something about Dui.' 'Fight in Qian,' Qian is the trigram of the northwest, discussing the mutual confrontation and struggle between yin and yang energies here. Kan is water, the trigram of the north, also the trigram of toil, where all things retreat and rest, hence it is said 'toil in Kan.' Gen is the trigram of the northeast, where all things have completed the end of one cycle and begun the start of another, hence it is said 'completion is spoken of in Gen.' Zhu Xi's "Ben Yi" says: the previous section discusses the heavenly sovereign, and this section discusses all things following the heavenly sovereign in their movements. This is the fifth chapter; the arrangement of the trigrams in it has many unclear origins.

集說 鄭氏康成曰：“萬物出乎”震雷發聲以生之也，“齊乎巽”，風搖動以齊之也。潔，猶新也。“萬物皆相見”，日照之使光大，萬物皆致養，地氣含養，使秀實也，萬物 程子曰：艮，止也，生也。止則便生，不止則不生，此艮終始萬物。

The collected interpretations cite Zheng Xuan's explanation: "All things emerge from Zhen," meaning that the sound of thunder awakens and brings forth all things; "They are aligned with Xun," meaning that the wind moves and arranges all things in order. The term "jie" here is similar in meaning to "xin," meaning new. "All things appear together" refers to the sun illuminating them, making them bright and flourishing; "All things receive proper nourishment" refers to the earth's energy embracing and nurturing them, causing them to produce grains and bear fruit. (The original text here is missing some words, and Zheng Xuan's explanation is incomplete.) The collected interpretations also cite Cheng Yi's explanation: Gen is both cessation and generation. Only by stopping can generation occur; without stopping, generation cannot take place. This is why Gen is able to both conclude and begin all things.

又曰：冬至一陽生，每遇至後則倍寒何也，陰陽消長之際，無截然斷絕之理，故相攙掩過，如天將曉，復至陰黑，亦是理也，大抵終始萬物盛乎艮，此盡神妙，須研窮此理。

Cheng Yi also said: On the day of Winter Solstice, the first yang begins to arise, but why does it become even colder after Winter Solstice? This is because when yin and yang wax and wane alternately, there is no absolute separation, but rather they must intermingle and obscure each other. It is like when the sky is about to brighten, it may first become darker for a while, which is the same principle. In general, the power that both concludes and begins all things is most prominent in Gen. This is extremely subtle and profound, and one must study this principle thoroughly.

鄭氏樵曰：乾居西北，父道也，父道尊嚴，嚴凝之氣，盛於西北。西北者，萬物成就之方也。坤居西南，母道也，母道在養育萬物，萬物之生，盛於西南。西南者，萬物長養之方也。坎艮震方位次於乾者，乾統三男也，巽離兌方位夾乎坤者，坤統三女也。西北盛陰用事，而陰氣盛矣，非至健莫能與爭，故陰陽相薄，曰“戰乎乾”，而乾位焉，戰勝則陽氣起矣。

Collective commentary cites Zheng Qiao's explanation: Qian is located in the northwest, representing the path of the father; the father's way is based on dignity, and the severe and solemn energy is most prominent in the northwest, which is the direction where all things achieve completion and converge. Kun is located in the southwest, representing the path of the mother; the mother's way is about nurturing all things, and the growth of all things is most vigorous in the southwest, which is the direction where all things are nurtured. The positions of the trigrams Kan, Gen, and Zhen follow Qian because Qian governs the three trigrams of the male; the positions of the trigrams Xun, Li, and Dui are between Kun because Kun governs the three trigrams of the female. The northwest is the place where the extreme yin energy is dominant, and when yin energy becomes strong, it is not an extremely strong yang force that can contend with it. Therefore, yin and yang clash here, called "battle at Qian," and Qian is positioned here; once the battle is won, yang energy is renewed.

楊氏萬里曰：於帝言“致役”者。蓋坤，臣也。帝，君也。君之於臣，役之而已，於萬物言致養者。蓋坤，母也，萬物，子也，母之於子，養之而已，至於它卦不言戰而乾言戰。乾，西北之卦，陰盛陽微之時，陰疑子陽也，不然，則《坤》之上六，何以言“龍戰于野”。

Collected Commentaries cite Yang Wanli's explanation: when addressing the heavenly emperor, the term "zhi ye" (to summon for service) is used because the Earthly Hexagram (Kun) represents a subject and the heavenly emperor represents the sovereign; the sovereign's relationship with the subject is merely to summon him for tasks. When addressing all things, the term "zhi yang" (to nurture) is used because the Earthly Hexagram (Kun) represents a mother and all things represent her children; the mother's relationship with her children is merely to nurture them. As for the other hexagrams, they do not mention combat, but the Heaven's Hexagram (Qian) does. The Heaven's Hexagram (Qian) is the northwest hexagram, which corresponds to the time when yin energy is extremely strong and yang energy is weak. Yin energy is strong enough to be comparable to and rival yang energy ("yi" is interpreted as "ni," meaning to compare, the original text mistakenly reads it as "zi"). If this were not the case, why would the line statement of the sixth line at the top of the Earthly Hexagram (Kun) mention "a dragon fighting in the fields"?

項氏安世曰：後天之序，據太極既分之後，播五行於四時也，震巽二木主春，故震在東方，巽東南次之，離火主夏，故為南方之卦，兌乾二金主秋，故兌為正秋，乾西北次之，坎水主冬，故為北方之卦，土王四季，故坤土在夏秋之交，為西南方之卦，艮土在冬春之交，為東北方之卦，木金土各二者，以形王也，水火各一者，以氣王也，坤陰土，故在陰地，艮陽土，故在陽地，震陽木，故正東，巽陰木，故近南而接乎陰，兌陰金，故正西，乾陽金，故近北而接乎陽，其序甚明。

The later heaven trigram sequence is determined after the Taiji has already differentiated, arranging the five phases according to the four seasons. Zhen and Xun both belong to wood, which governs spring, so Zhen is placed in the direction of due east, and Xun follows immediately in the southeast. Li belongs to fire, which governs summer, so it is the trigram of the south. Dui and Qian both belong to metal, which governs autumn, so Dui is placed in the direction of due west, and Qian follows immediately in the northwest. Kan belongs to water, which governs winter, so it is the trigram of the north. Earth is strong at the end of the four seasons, so Kun earth is placed at the junction of summer and autumn, becoming the trigram of the southwest; Gen earth is placed at the junction of winter and spring, becoming the trigram of the northeast. Wood, metal, and earth each have two trigrams because they are based on tangible forms. Water and fire each have one trigram because they are based on intangible energies. Kun is yin earth, so it is placed in the yin direction; Gen is yang earth, so it is placed in the yang direction. Zhen is yang wood, so it is placed in the direction of due east; Xun is yin wood, so it is placed slightly to the south, adjacent to the yin direction. Dui is yin metal, so it is placed in the direction of due west; Qian is yang metal, so it is placed slightly to the north, adjacent to the yang direction. This sequence is very clear.

徐氏幾曰：坎離，天地之大用也，得乾坤之中氣，故離火居南，坎水居北也。震，動也，物生之初也，故居東。兌，說也，物成之後也，故居西。此四者各居正位也，震屬木，巽亦屬木，震陽木也，巽陰木也，故巽居東南，巳之位也。兌屬金，乾亦屬金，兌陰金也，乾陽金也，故乾居西北，亥之方也。坤艮皆土也，坤陰土，艮陽土，坤居西南，艮居東北者，所以均王乎四時也。

Collected Commentaries cite Xu Ji's explanation: Kan and Li are the greatest functions of Heaven and Earth. They each receive the middle yao energy from Qian and Kun, so Li fire is located in the south and Kan water is located in the north. Zhen represents movement, symbolizing the initial stage of all things, so it is placed in the east; Dui represents joy, symbolizing the stage after things have matured, so it is placed in the west. These four trigrams occupy the four cardinal directions: east, south, west, and north. Zhen belongs to wood, and Xun also belongs to wood. Zhen is yang wood, while Xun is yin wood, so Xun is placed in the southeast, corresponding to the earthly branch Si. Dui belongs to metal, and Qian also belongs to metal. Dui is yin metal, while Qian is yang metal, so Qian is placed in the northwest, corresponding to the earthly branch Hai. Kun and Gen both belong to earth. Kun is yin earth, and Gen is yang earth. Kun is placed in the southwest and Gen in the northeast to evenly distribute the earth energy throughout the four seasons.

此四者分居四隅也，後天八卦以震巽離坤兌乾坎艮為次者，震巽屬木，木生火，故離次之，離火生土，故坤次之，坤土生金，故兌乾次之，金生水，故坎次之，水非土亦不能以生木，故艮次之，水土又生木，木又生火，八卦之用，五行之生，循環無窮，此所以為造化流行之序也。

The four trigrams Xun, Qian, Kun, and Gen occupy the southeast, northwest, southwest, and northeast corners respectively. The Later Heaven Trigrams are arranged in the order of Zhen, Xun, Li, Kun, Dui, Qian, Kan, and Gen. This is because Zhen and Xun belong to the Wood element, and Wood generates Fire, so Li follows them. Fire generates Earth, so Kun follows Li. Earth generates Metal, so Dui and Qian follow Kun. Metal generates Water, so Kan follows Qian. Water cannot generate Wood without Earth, so Gen follows Kan. Water and Earth then generate Wood, which in turn generates Fire, and this cycle of the Eight Trigrams and the Five Phases continues endlessly, representing the ongoing sequence of natural transformations.

龔氏煥曰：土之於物，無時而不養，今獨言致役乎坤何也？曰：土之養物，雖無時不然，然於西南夏秋之交，物將成就之時，土氣正旺，致養之功，莫盛於此，故曰“致役乎坤”，非它時不養，而獨養乎此也，故又曰“成言乎艮”。艮亦土也，養者成之漸，成者養之終，成而終者又將於此而始，此土無不在，其於養物之功，成始而成終者也，水火一而木金土二者，水火陰陽之正，木金土陰陽之交，正者一而交者二也。

The collected interpretations cite Gongs Huan's explanation: soil nourishes all things without ceasing at any time, so why is it specifically said "to exert its power in the direction of坤 (Earth)"? The answer is: although soil nourishes all things without ceasing, during the transition between summer and autumn in the southwest direction, when all things are about to mature, the earth energy is at its peak, and the nourishing function reaches its height at this time. Therefore, it is said "to exert its power in the direction of坤". It does not mean that soil does not nourish at other times, but only that it nourishes most powerfully at this time. Hence, it is further said "to achieve completion in the direction of艮 (Mountain)".艮 also belongs to earth. Nourishing is a gradual process leading to achievement, and achievement is the final result of nourishing. After achievement is completed, the process begins anew here, showing that earth is everywhere and its contribution to nourishing all things is both the beginning and the end. As for water and fire each occupying one trigram, while wood, metal, and earth each occupy two trigrams, this is because water and fire are the pure forms of yin and yang, while wood, metal, and earth are formed by the combination of yin and yang. The pure form has only one, while the combined form has two.

胡氏炳文曰：離明以德言，八卦之德可推，坤地坎水以象言，八卦之象可推，兌秋 俞氏琰曰：艮，止也，不言止而言成，蓋止則生意絕矣，成終而復成始，則生意周流，故曰“成言乎艮”。

Collected Commentaries cite Hu Bingwen's statement: "Li is brightness," which refers to the virtue of the trigram. From this, the virtues of each of the eight trigrams can be inferred. "Kun is earth," "Kan is water," refer to the imagery of the trigrams, from which the physical forms associated with each trigram can be inferred. "Dui is the beginning of autumn" and so on refer to the seasonal associations. (The original text here is missing some words, and Hu Bingwen's commentary is incomplete.) Collected Commentaries also cite Yu Yan's explanation: The meaning of Gen is "to stop," but the text does not say "stop" but rather "cheng" (成就, accomplishment). This is because if something stops, its vitality would be cut off. Only when accomplishment leads to completion and then to the beginning again can vitality flow continuously. Therefore, it is said, "cheng is spoken of in Gen."

陳氏琛曰：火氣極熱，物無由而成，水氣極寒，物無由而生，唯土氣最為中和，故火金之交有坤土，水木之交有艮土，而為萬物之所由出入者也，養身養民治天下，皆要中和。

The collected interpretations cite Chen Chen's view: when fire's heat reaches its peak, all things cannot mature; when water's coldness reaches its peak, all things cannot grow; only earth's quality is most moderate and harmonious. Therefore, placing the earth trigram KUN at the junction of fire and metal, and the earth trigram GEN at the junction of water and wood, they become the gateways through which all things enter and exit. Extending this idea, nurturing the body, raising the people, and governing the world also require moderation and harmony as the key.

張氏振淵曰：成始只在成終內，無兩截事。吳氏曰慎曰：氣不翕聚，則不能發散，物未堅實，則不能複種而生，未有不能成終而能成始者也，此貞下起元之理，主靜立本之道，蓋必體立而後用有以行，天地人物，其理一也。

Collective commentary cites Zhang Zhenyuan's saying: the beginning of accomplishment is already contained within the completion, and it is not two separate matters before and after. Collective commentary also cites Wu Yashen's saying: if the energy is not first gathered and collected, it cannot be dispersed afterwards; if the fruit is not first grown firm and solid, it cannot then become a seed to produce new sprouts. There has never been a case where completion of the end can occur without the beginning. This is the principle that "Zhen" (uprightness) is fully realized and then "Yuan" (the beginning) arises again. It is also the practice of emphasizing stillness and establishing the fundamental basis. One must first establish the essence, then the function can be carried out. In this regard, the principles of heaven, earth, human beings, and all things are the same.

案 此章明文王卦位也，震動而發散者，生機之始，雷厲而風行者，造化之初，是故陽氣奮而物無不出，陰氣順而物無不齊，陽氣盛，而於陰則明極矣，陰精厚，順於陽則養至矣，陽之和足於內，陰之滋足於外，則說乎物而物成矣，雖然，天之道資陰而用之而功乃就，克陰而化之而命斯行，自始至終，莫非天也，而終始之際，見其健而不已焉者，天之所以為天也，由是役者於此休，故坎以習熟之義而司勞焉，動者於此止，故艮以動靜不窮之義而司成焉，夫文之位變乎羲矣，而其體用交錯之妙，動靜互根之機，則必合而觀之，然後造化之理盡。

Li Guangdi remarked: This chapter explains the arrangement of hexagrams by King Wen. The Zhen hexagram, which is active and spreading, represents the beginning of vitality; thunder proceeding with force marks the start of creation. Therefore, when yang energy is stirred up, all things cannot fail to be born; when yin energy is harmonious and follows, all things cannot fail to be orderly. When yang energy reaches its peak, it shines brightly upon yin to the utmost; when yin essence is profound, it follows yang to the utmost in nurturing. Yang's harmonious energy is full within, and yin's nourishment is full without, so all things rejoice and mature. Although this is so, the way of heaven's operation relies upon yin to use it, thus achieving accomplishments; restraining yin and transforming it allows the mandate of heaven to be carried forward. From beginning to end, there is no place where heaven is not in charge; at the point where the end meets the beginning, one can see the force of constant activity, which is the essence of heaven. Thus, those who are employed rest here, so Kan governs 'labor' with the meaning of practice and experience; those who are active rest here, so Gen governs 'completion' with the meaning of the cycle of movement and stillness. Although King Wen's arrangement of hexagrams altered Fuxi's original diagram, the subtle interplay of principle and application, and the mutual foundation of movement and stillness, must be viewed together in both diagrams to fully explain the principles of creation.

孔子所以釋文王之意者，如此而已，諸儒或以五行言之，說亦詳密，故備載以相參考，然諸儒所言坤艮之理，亦有未盡者，蓋呂令以土獨王未月而為中央，則土位唯一也。京房以土分王辰戍丑未而直四季，則土位有四也，今文王之卦，唯坤艮二土，位於丑未，視月令則多其一，視京房則少其二，何也？

Confucius used these to explain the original meaning of King Wen's text. Some scholars later interpreted them using the Five Phases, and their explanations were very detailed, so they are all recorded here for reference. However, the interpretations of the hexagrams K'un and Gen by these scholars are not fully clear. According to the twelve months of the "Lüshi Chunqiu" (Records of the Grand Historian), earth is strongest in the month of Wei and occupies the central position, so there is only one position for earth. But according to Jing Fang's theory, earth is strong in the months of Chen, Xu, Chou, and Wei, and it presides over the end of each season, so there are four positions for earth. Now, in King Wen's hexagram positions, there are only two earth hexagrams, K'un and Gen, placed at the positions of Chou and Wei. This is one more than the "Lüshi Chunqiu" and two less than Jing Fang's theory. Why is this so?

蓋木之生火，金之生水，無所藉於土，若火非土，必不能成金，水非土，必不能生木，則土之功於是為著，又一歲之間，陰陽二氣，皆互相勝，陽勝陰，則為木之溫，火之熱，自卯至未，陽多之卦是也，陰勝陽，則為金之涼，水之寒，自酉至丑，陰多之卦是也，唯丑接於寅，未接於申，為三明三陽之卦，則二氣適均，而為中和之會，此所以獨為土德之居也，其精義亦非諸術所及，尚有先天後天列象交變之妙，見《啟蒙》附論中。

The reason lies in the fact that wood produces fire and metal produces water, and neither requires the assistance of earth; however, fire cannot be transformed into metal without earth, and water cannot generate wood without earth. The contribution of earth is most evident in these two instances. Furthermore, throughout the year, the yin and yang energies constantly rise and fall, each overcoming the other: when yang overcomes yin, it manifests as the mildness of wood and the heat of fire, which corresponds to the hexagrams with more yang from the second month to the sixth month; when yin overcomes yang, it manifests as the coolness of metal and the coldness of water, which corresponds to the hexagrams with more yin from the eighth month to the twelfth month. Only at the junctions of Chou and Yin, and Wei and Shen, where the hexagrams have three yin and three yang (the original text mistakenly writes 'ming' instead of 'yin'), do the two energies become perfectly balanced, forming a harmonious meeting point. This is precisely why earth's virtue occupies these two positions. The subtle meaning behind this is beyond the reach of various schools of numerology. Additionally, the profound mysteries of the interaction between the Earlier Heaven and Later Heaven diagrams are discussed in the appendix of the "Yixue Qimeng."

神也者，妙萬物而為言者也。動萬物者莫疾乎雷，橈萬物者莫痰乎風，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。本義 此去乾坤而專言“六子”，以見神之所為，然其位序亦用上章之說，未詳其義。

The "Shuo Gua Zhuan" states: The term "spirit" is used to describe the subtle and profound workings of creation. Nothing moves the myriad things more swiftly than thunder, nothing moves them more quickly than wind, nothing dries them more intensely than fire, nothing pleases them more than the marsh, nothing moistens them more than water, and nothing concludes and begins them more greatly than the mountain. Therefore, water and fire support each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other, only then can transformation and movement prevail, shaping all things one by one. Zhu Xi's "Ben Yi" says: This chapter omits the trigrams Qian and Kun, focusing solely on the six trigrams Zhen, Xun, Kan, Li, Gen, and Dui, to demonstrate the workings of "spirit." However, the order of their positions still follows the Later Heaven trigram arrangement from the previous chapter, and the intention behind this arrangement remains unclear.

集說 韓氏伯曰：於此言“神”者，明八卦運動，變化推移，莫有使之然者，神無物，妙萬物而為言，則雷疾風行，火炎水潤，莫不自然相與為變化，故能萬物既成也。

The collected interpretations cite Han Kangbo's commentary: here, the term "spirit" is emphasized to indicate that the movement, change, and transformation of the Eight Trigrams are not driven by any external force. The term "spirit" itself has no physical form, but is named based on its subtle and profound role in creating all things. Thus, thunder moves swiftly, wind spreads widely, fire ascends, and water flows downward; all these naturally complement and transform each other, enabling the creation of all things.

崔氏憬曰：此言六卦之用，而不及乾坤者，以天地無為而無不為，故能成雷風等有為之神妙也，艮不言山，獨舉卦名者，以動橈燥潤，功是雷風水火，至於終始萬物，于山義則不然，故言卦，而餘皆稱物，各取便而論也，。

The collected interpretations cite Cui Jing's explanation: here, the six hexagrams are discussed for their functions without mentioning Qian and Kun, because heaven and earth seem to do nothing, yet they accomplish everything, thus enabling the miraculous effects of thunder and wind and so on. The Gen hexagram does not mention "mountain" but only the name of the hexagram, because the functions of stirring, blowing, drying, and moistening belong respectively to thunder, wind, fire, and water. As for completing and beginning all things, using "mountain" would not be appropriate, so here only the name of the hexagram is used. In other places, the physical forms are mentioned, each taking the convenient term for expression.

朱氏震曰：張子云，一則神，兩則化。妙萬物者，一則神也，且動橈燥說潤終始萬物者，孰若六子，然不能以獨化，故必相逮也，不相悖也，通氣也，然後能變化既成萬物，合則化，化則神。

The collected interpretations cite Zhu Zhen's saying: Zhang Zai said that being completely unified is the divine, and when divided into two it becomes transformation. The subtle ability to create and transform all things comes from the unified divine. Furthermore, the actions of stirring, blowing, drying, pleasing, moistening, and beginning and ending all things, who could surpass the "six children" [the six trigrams]? However, each of them acting alone cannot bring about transformation, so water and fire must support each other, thunder and wind must not contradict each other, and mountains and marshes must communicate with each other, only then can transformation flow and all things be formed one by one. When two things combine, there is transformation; when there is transformation, the divine becomes evident.

項氏安世曰；動橈燥說潤盛，皆據後天分治之序，而相逮不相悖，通氣變化，復據先天相合之位者，明五氣順布，四季分王之時，無極之真，二五之精，所以妙合而凝者，未始有戾於先天之事也。

Collected interpretations cite Xiang Anshi's view: the terms "stimulate, blow, dry, please, moisten, and flourish" are all explained according to the order of the Later Heaven hexagrams, each fulfilling its respective function. Meanwhile, phrases such as "water and fire complement each other," "thunder and wind do not contradict each other," and "mountains and marshes communicate with each other" refer back to the positions of the Earlier Heaven hexagrams, where pairs of trigrams correspond with each other. This is meant to show that when the five elements' energies spread in sequence and each season is in its proper season, the true essence of the boundless void and the essence of yin and yang and the five elements can miraculously combine, never violating the principles revealed by the positions of the Earlier Heaven hexagrams.

又曰：澤不為潤而為“說”者，“潤”者，氣之溼而在內者也；“說”者，色之光而在外者也。澤氣上浮而光溢於外，故說而可愛，若潤物之功，淫液而深長，則唯水足以當之。

Xiang Anshi also said that the character "say" is used instead of "run" for the character "ze", because "run" refers to moisture contained within, while "say" refers to the brightness appearing on the surface. The water vapor of "ze" rises upward, and its luster spreads fully outward, thus appearing joyful and lovable; as for the function of moistening and nourishing all things, which involves a gradual and deep penetration, only water is worthy of such a description.

吳氏澄曰：此承上章文王卦位之後，而言六卦之用，不言乾坤者，乾坤主宰萬物之帝，行乎六子之中，所謂“神也者，妙萬物而為言者也”，萬物有跡可見，而神在其中，無跡可見，然神不離乎物也，即萬物之中而妙不可測者，神也，故曰“妙萬物”。

Collected Commentaries cite Wu Cheng's explanation: This chapter follows King Wen's arrangement of the hexagrams and discusses the functions of the six hexagrams. The trigrams Qian and Kun are not mentioned because Qian and Kun are the "Emperor" that governs all things, operating within the "six sons." This is referred to as "the divine is what subtly pervades and governs all things." All things have forms and traces that can be seen, but the divine exists within all things without form or trace. Yet the divine does not depart from things; it resides in the marvelous and indescribable aspect within all things, which is the divine. Hence, it is said "subtly pervades all things."

雷之所以動，風之所以橈，火之所以燥，澤之所以說，水之所以潤，艮之所以終始，皆乾坤之神也，動者發萌啟蟄震之出也，橈者吹拂長養，巽之齊也，燥者炎赫暴炙，離之相見也，說者欣懌充實，兌之說也，潤者滋液歸根，坎之勞也，終始者貞下起元，艮之成也。

Thunder is able to stir up, wind is able to blow and disturb, fire is able to dry, marshes are able to please, water is able to moisten, and mountain is able to begin again after ending. All these are due to the power of Heaven and Earth. The movement refers to the sprouting and breaking through the soil, and the awakening of hibernating creatures, which is "the Emperor arises from Zhen." The disturbance refers to the wind blowing and nurturing, which is "harmony with Xun." The dryness refers to the scorching sun exposing, which is "meeting at Li." The joy refers to the feeling of fulfillment, which is "joy at De." The moistening refers to the return of body fluids to their source, which is "exertion at Kan." The cycle of beginning and ending refers to "Zhen" being exhausted and "Yuan" beginning again, which is "completion at Gen."

胡氏炳文曰：以上第三章第四章，言先天，第五章言後天，此第六章，則由後天而推先天者也，去乾坤而專言六子，以見神之所為，言神則乾坤在其中矣，雷之所以動，風之所以橈，以至艮之所以終所以始，後天之所以變化者，實由先天而來，先天水火相逮，以次陰陽之交合，後天雷動風橈，以次五行之變化，唯其交合之妙如此，然後變化之妙亦如此。

The collected interpretations cite Hu Bingwen's explanation: the third and fourth chapters discuss the Earlier Heaven positions of the hexagrams, the fifth chapter discusses the Later Heaven positions, and this sixth chapter goes back from the Later Heaven to the Earlier Heaven. It omits Heaven and Earth and focuses exclusively on the "six sons," in order to highlight the workings of the divine; once the concept of the divine is introduced, Heaven and Earth are naturally included. Thunder is able to move, wind is able to stir, and mountains are able to both begin and end, and the Later Heaven has all these various changes, which all originate from the Earlier Heaven. The Earlier Heaven discusses water and fire interacting, arranging how yin and yang come together; the Later Heaven discusses thunder moving and wind stirring, arranging how the Five Phases change. Because the subtlety of interaction is like this, the subtlety of subsequent changes can also be like this.

俞氏琰曰：物之方萌，“雷以動之”，萌而未舒，風以橈之，舒而尚柔，火以燥之，及其長也，澤以說其外，水以潤其內，既說且潤矣，於是“艮以止之”，止則終，終則復始，此“六子”各一其用，而其所以成萬物者如是也，乃若能變能化，畢成萬物，則又在乎兩相為用，“然後能變化既成萬物也”。

Collective interpretations cite Yu Yan's view: when all things are about to sprout, the thunder moves them; when they have sprouted but have not yet expanded, the wind disturbs them; when they have expanded but are still weak, the fire warms them. When they have grown, the marsh makes their exterior moist and pleasant, and the water nourishes their interior. After being joyful and moist, then the mountain stops them; once stopped, it is the end, and after the end, it begins again. This is how the six sons each have a function, and they accomplish things in this way. As for the ability to transform and change, and to fully shape all things, that lies in the mutual use of the two, so the text says, "Then they are able to transform and create all things."

粱氏寅曰：神，即帝也，帝吝神之體，神者帝之用，故主宰萬物者，帝也，所以“妙萬物”者，“帝”之神也。蔡氏清曰：如雷青於動，風青於橈，則滯於一隅，不得謂之妙，天地則役使六子，以造化乎萬物，而六子之伸縮變化，皆天地之為也，所以謂神當乾坤也，於此蓋可以驗合一不測之義，無在無不在之意，蓋神如君后，“六子”則六官之分職也，六官所施行皆帝后所主宰，然後六職交舉而治功成矣。

Collective commentary cites Liang Yin's saying: "Shen is the same as Di." Di is the essence of Shen, and Shen is the function of Di (the original text mistakenly uses "lìn" instead of "zhě"). Therefore, the one who governs all things is called Di, and the one that can "wonderfully transform all things" is the Shen of Di. Collective commentary also cites Cai Qing's saying: If thunder only managed to move things and wind only managed to blow and disturb (the original text mistakenly uses "qīng" instead of "zhuān"), then they would be confined to a corner and would not be able to be called wonderful. Heaven and Earth employ the "six sons" to create and transform all things, and the expansion and change of the "six sons" are all done by Heaven and Earth. Therefore, Shen should be attributed to Qian and Kun. From this we can confirm the meaning of "being perfectly unified and immeasurable," as well as the meaning that Shen is everywhere. Shen is like a king, and the "six sons" are like the six officials each managing their own duties. All the actions of the six officials are governed by the king, and only when the six duties are carried out together can the task of governance be accomplished.

案 此章合羲文卦位而總贊之，蓋變易之序，後天為著，而變易之理，先天為明，變易者化也，“動萬物”、“橈萬物”、“燥萬物”，“說萬物”、“潤萬物”、“終始萬物”者也，變易者神也，所以變變化化，道並行而不相悖，使物並育而不相害者也，化者造物之跡也，統乎地者也，故以其可見之功而謂之成，神者生物之心也，統乎天者也，故以其不測之機而謂之妙。

Li Guangdi remarked: This chapter combines the two sets of hexagram positions from Fuxi and King Wen for a general praise. The sequence of change is most clearly shown in the Later Heaven hexagram positions; the principle of change is most clearly explained in the Earlier Heaven hexagram positions. The aspect of change is called "Hua," which refers to "moving all things," "bending all things," "drying all things," "persuading all things," "moistening all things," and "bringing about the beginning and end of all things." The other aspect of change is called "Shen," which refers to the power that causes all changes and transformations, allowing different paths to proceed without contradiction and enabling all things to grow simultaneously without hindrance. "Hua" is the trace left by creation, belonging to the earth, so its visible effects are called "Cheng"; "Shen" is the heart of life, belonging to heaven, so its indescribable mechanisms are called "Miao."