the seventh chapter of the "Commentary on the Trigrams" on the nature and character of the eight trigrams

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。本義 此言八卦之性情。此第七章。集說 孔氏穎達曰：此一節說八卦名訓。乾象天，天體運轉不息，故為健；坤象地，地順承於天，故為順；震象雷，雷奮動萬物，故為動；巽象風，風行無所不入，故為入；坎象水，水處險陷，故為陷；離象火，火必著於物，故為麗；艮象山，山體靜止，故為止；兌象澤，澤潤萬物，故為說。

The "Say on the Trigrams" states: Qian represents strength and vigor, Kun represents gentleness and compliance, Zhen represents movement, Xun represents penetration, Kan represents peril, Li represents attachment, Gen represents stillness, and Dui represents joy. Zhu Xi's "Original Meaning" says: This passage discusses the nature of the Eight Trigrams. This is the seventh chapter. The collected interpretations cite Kong Yingda saying: This section explains the meaning behind the names of the Eight Trigrams. Qian symbolizes Heaven, as Heaven's movement never ceases, hence its meaning is strength; Kun symbolizes Earth, as Earth follows Heaven, hence its meaning is compliance; Zhen symbolizes Thunder, as Thunder moves and stirs all things, hence its meaning is movement; Xun symbolizes Wind, as Wind penetrates everywhere, hence its meaning is penetration; Kan symbolizes Water, as Water often resides in perilous places, hence its meaning is peril; Li symbolizes Fire, as Fire necessarily attaches to something else, hence its meaning is attachment; Gen symbolizes Mountain, as Mountain remains still and unmoving, hence its meaning is stillness; Dui symbolizes Lake, as Lake moistens and nourishes all things, hence its meaning is joy.

邵子曰：乾，奇也，陽也，健也，故天下之健莫如天；坤，偶也，陰也，順也，故天下之順莫如地，所以順天也；震，起也，一陽起也，起，動也，故天下之動莫如雷；“坎，陷也”，一陽陷於二陰，陷，下也，故天下之下莫如水：“艮，止也”，一陽於是而止也，故天下之止莫如山；“巽，入也”，一陰入二陽之下，故天下之入莫如風；“離，麗也”，一陽麗於二陽，其卦錯然成文而華麗也，天下之麗莫如火，故又為附麗之麗；“兌，說也”，一陰出於外而說於物，故天下之說莫如澤。

Collected Commentaries cite Shao Yong's explanation: Qian is an odd number, belonging to Yang, with a nature of strength and vigor, so the most vigorous in the world is Heaven; Kun is an even number, belonging to Yin, with a nature of softness and compliance, so the most compliant in the world is Earth, which follows Heaven. Zhen is movement, a single Yang line beginning to rise, movement is action, so the most dynamic in the world is Thunder. "Kan, means to sink," a single Yang line sinking between two Yin lines, sinking means downward, so the lowest in the world is Water. "Gen, means to stop," a single Yang line stops here, so the most stopping in the world is Mountain. "Xun, means to enter," a single Yin line enters beneath two Yang lines, so the most entering in the world is Wind. "Li, means to adorn," a single Yin line adorns between two Yang lines (the original text mistakenly says "one Yang" instead of "one Yin"), the lines interweave to form patterns and appear splendid, so the most splendid in the world is Fire, hence the term "adorn" is extended from this. "Dui, means to delight," a single Yin line is exposed and delights all things, so the most delightful in the world is the Lake.

張子曰：陽陷於陰為水，附於陰為火。又曰：一陷溺而不得出為坎，一附麗而不能去為離。《朱子語類》云：以通神明之德，以類萬物之情，盡於八卦，而震巽坎離艮兌，又總於乾坤，曰“動”曰“陷”曰“止”，皆健底意思，曰“入”曰“麗”曰“說”，皆順底意思，聖人下此八字，極狀得八卦性情盡。

The collected interpretations cite Zhang Zai saying: when yang is submerged within yin it becomes water, and when yang adheres to yin it becomes fire. Zhang Zai also says: when a single yang line is submerged and cannot emerge, it is Kan; when a single yang line adheres and cannot detach, it is Li. The collected interpretations also cite Master Zhu's "Classics of the Master's Words" saying: the virtue that connects with the divine and the forms that resemble all things are fully contained within the Eight Trigrams; and the six trigrams Zhen, Xun, Kan, Li, Gen, and Dui all ultimately return to Qian and Kun. Speaking of "movement," "submergence," and "stillness" all carry the meaning of strength; speaking of "entering," "adhering," and "speaking" all carry the meaning of compliance. The sage used these eight characters to fully describe the nature of the Eight Trigrams.

項氏安世曰：健者始於動而終於止，順者始於入而終於說，陽之動，志於得所止，陰之入，志於得所說。蔡氏清曰：自震而艮者，剛之由動而靜也，自巽而兌者，陰之由靜而動也，坎離在中間，坎則自動而向於靜也，離則自靜而向於動也。

Collected Sayings cite Xiang Anshi's view: the series of trigrams associated with strength begins with Zhen (Thunder) which represents movement, and ends with Gen (Mountain) which represents stillness; the series associated with compliance begins with Xun (Wind) which represents entry, and ends with Dui (Lake) which represents joy. The movement of Yang is to find a place to rest; the entry of Yin is to find a place of joy. Collected Sayings also cite Cai Qing's view: from Zhen to Gen, the strong moves from movement to stillness; from Xun to Dui, the weak moves from stillness to movement. Kan and Li are in the middle, Kan moves from movement to stillness, and Li moves from stillness to movement.

案 八卦以卦畫定名義在先，取象於雷風山澤等在後，孔氏之說，固不如邵子之說矣，然邵子說三陽卦，則既得之，其說三陰卦，以巽為陰入於陽，離為陰附於陽，則似未合經義蓋陰在內。陽必入而散之，陰在中，陽必附而散之，入與麗皆陽也，特以先有 乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。

Li Guangdi remarked: The eight trigrams first established their meanings through the trigram forms, and then took the images of thunder, wind, mountain, and marsh to match them. Therefore, Kong Yingda's explanation is indeed less accurate than Shao Yong's. However, Shao Yong's explanation of the three yang trigrams is correct. When explaining the three yin trigrams, he regarded Xun as yin entering yang and Li as yin attaching to yang, which seems inconsistent with the meaning of the classics. Because when yin is inside, yang must enter to disperse it; when yin is in the middle, yang must attach to it to disperse it. This shows that "entering" and "attaching" both refer to the actions of yang, but only... (the original text is missing here, and the commentary is incomplete, followed by the text of the eighth chapter of the transmission.) The main text of the "Shuo Guà Zhuan" says: Qian is taken as the image of a horse, Kun as a cow, Zhen as a dragon, Xun as a chicken, Kan as a pig, Li as a wild chicken, Gen as a dog, and Dui as a sheep.

本義 遠取諸物如此。此第八章。集說 孔氏穎達曰：此一節略明遠取諸物也，乾象天，天行健，故為馬；坤象地，任重而順，故為牛；震動象，龍動物故為龍；巽主號令，雞能知時，故為雞；坎主水瀆，豕處汙溼，故為豕；離為文明，雉有文章，故為雉；艮為靜止，狗能善守，禁止外人，故為狗；兌說也。王廙云，羊者順之畜，故為羊也。

Zhu Xi's "Benyi" says: Taking images from things far away is like this. This is the eighth chapter. The collected interpretations cite Kong Yingda's saying: This section roughly discusses taking images from things far away. Qian represents Heaven, which is vigorous and unceasing in its movement, so it takes the horse; Kun represents Earth, which is capable of bearing weight and is gentle and compliant, so it takes the ox; Zhen has the image of movement, and the dragon is an animal that is good at moving, so it takes the dragon; Xun governs commands and orders, and the chicken can announce the time, so it takes the chicken; Kan governs ditches and canals, and the pig often lives in damp places, so it takes the pig; Li takes the image of culture and brightness, and the wild chicken has patterns on its body, so it takes the wild chicken; Gen takes the image of stillness and stopping, and the dog is good at guarding and blocking outsiders, so it takes the dog; Dui represents joy, and Wang Di says, the sheep is an animal with a gentle nature, so it takes the sheep.

項氏安世曰：健者為馬，順者為牛，善動者為龍，善伏者為雞，質躁而外汙者為豕，質野而外明者為雉，前剛而止物者為狗，內很而外說者為羊。又曰：造化權輿云，乾陽物也，馬故蹄園，坤陰物也，牛故蹄折，陽病則陰，故馬疾則臥，陰病則陽，故牛疾則立，馬陽物，故起無前足，臥先後足，牛陰物，故起先後足，臥先前足。

Collected interpretations cite Xiang Anshi's statement: the strong and vigorous take the horse, the gentle and compliant take the ox, the ones good at moving take the dragon, the ones good at crouching take the chicken, the ones with a quick temper and dirty appearance take the pig, the ones naturally wild with bright feathers take the wild chicken, the ones with a strong front and able to block take the dog, and the ones stubborn inside but pleasant outside take the sheep. Xiang Anshi also said: "The Book of Transformation and Origin" states that Qian is a yang substance, so the horse's hoof is round; Kun is a yin substance, so the ox's hoof is split into two parts. When yang is diseased, it turns to yin, so when a horse is sick it lies down; when yin is diseased, it turns to yang, so when an ox is sick it stands up. The horse belongs to yang, so when it rises it does not first use its front legs, but when it lies down it first bends its hind legs; the ox belongs to yin, so when it rises it first uses its hind legs, but when it lies down it first bends its front legs.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。本義 近取諸身如此。此第九章。集說 孔氏穎達曰：此一節略明近取諸身也，乾尊而在上，故為“首”。坤能包藏含容，故為“腹”。足能動用，故“震為足”也。股隨於足，則巽顧之謂，故“巽為股”也。坎北方之卦主聽，故“為耳”也。離南方之卦主視，故“為目”也。艮既為止，手亦能止持其物，故“為手”也。兌主言語，故“為口”也。

The "Sayings on the Trigrams" states: The trigram Qian takes the image of the head, Kun takes the image of the abdomen, Zhen takes the image of the feet, Xun takes the image of the thighs, Kan takes the image of the ears, Li takes the image of the eyes, Gen takes the image of the hands, and Dui takes the image of the mouth. Zhu Xi's "Original Meaning" says: Taking the images from the human body nearby, it is like this. This is the ninth chapter. The collected interpretations cite Kong Yingda's saying: This section roughly discusses taking the images from the human body nearby. Qian is noble and resides above, so it takes the image of "head"; Kun can contain and embrace, so it takes the image of "abdomen"; feet are capable of movement and use, so "Zhen is feet"; thighs follow the feet, which fits the meaning of Xun's compliance and following, so "Xun is thighs"; Kan is the trigram of the north, governing hearing, so it takes the image of "ears"; Li is the trigram of the south, governing sight, so it takes the image of "eyes"; Gen, since it takes the meaning of stopping, hands can also stop and grasp things, so it takes the image of "hands"; Dui governs speech, so it takes the image of "mouth".

龔氏原曰：其外園，諸陽之所聚者，首也，其中寬，眾陰之所藏者，腹也，足則在下而善動，股則從上而善隨，耳則內陽而聰，目則外陰而明，在上而止者乎也，在外而說者口也。餘氏芑舒曰：首以君之，腹以藏之，足履於下為動，手持於上為止，股下歧而伏，口上竅而見，耳外虛，目內虛，各以反對也。案 諸儒說股義，唯餘氏得之，蓋股者陰所伏也。

The collected interpretations cite Gongs Yuan's view: the head is round and solid, where all the yang energies gather; the abdomen is wide and spacious, where all the yin energies are hidden; the feet are at the bottom and good at moving; the thighs are above and good at following; the inside of the ear is yang, so it is capable of hearing clearly; the outside of the eye is yin, so it is capable of seeing clearly; the hand is at the top and can stop things (the original text mistakenly writes 'hu' instead of 'shou'). The mouth is outside and shows a pleasant expression. The collected interpretations also cite Yu Qi舒's view: the head is used to rule over the whole body, the abdomen is used to contain and store the whole body; the feet are at the bottom and thus belong to movement, the hands are at the top and thus belong to stopping; the thighs are at the bottom, branching out and hidden, while the mouth is at the top, opening and revealing; the ear is externally hollow, the eye is internally hollow, all of which are pairs of opposites. Li Guangdi comments: among the scholars' explanations of the meaning of 'Xun represents the thighs,' only Yu Qi舒's explanation is correct, because the thighs are indeed the place where yin is hidden.

乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男；巽一索而得女，故謂之長女。坎再索而得男，故謂之加中男；離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。者，以其畫之次序言也。

The "Commentary on the Hexagrams" states: Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. Zhen is the first to seek and obtain a male, so it is called the Eldest Son; Xun is the first to seek and obtain a female, so it is called the Eldest Daughter. Kan is the second to seek and obtain a male, so it is called the Middle Son (the original text has an extra character '加' above '中男'); Li is the second to seek and obtain a female, so it is called the Middle Daughter. Gen is the third to seek and obtain a male, so it is called the Youngest Son; Dui is the third to seek and obtain a female, so it is called the Youngest Daughter. ... This refers to the order of the hexagram lines from the bottom up. (The original text has the upper part of this sentence missing, leaving only the lower part.)

又云：一索再索之說，初間畫卦時也不恁地，只是畫成八卦後，便見有此象耳。項氏安世曰：乾坤“六子”，初為氣，末為形，中為精，雷風氣也，山澤形也，水火精也。

Master Zhu Xi also said: The explanation of "one draw, two draws, three draws" was not actually a step-by-step method used when originally drawing the trigrams. It was only after the eight trigrams were completed that such a layer of meaning became apparent. The collected interpretations cite Xiang Anshi saying: The "six children" generated by Heaven and Earth, the first line represents qi, the top line represents form, and the middle lines represent essence. Thunder and wind belong to qi, mountain and marsh belong to form, and water and fire belong to essence.

吳氏澄曰：萬物資始於天，猶子之氣始於父也，資生於地，猶子之形生於母也，故“乾稱父，坤稱母”。索，求而取之也。坤交於乾，求取乾之初畫中畫上畫，而得長中少三男，乾交於坤，求取坤之初畫中畫上畫，而得長中少三女。“一索”，謂交初。“再索”，謂交中。“三索”，謂交上。以索之先後，為長中少之次也。

The collected interpretations cite Wu Cheng's explanation: all things begin with heaven, just as a child's nature originates from the father; they take form through earth, just as a child's body comes from the mother. Therefore, it is said, "Heaven is called father, Earth is called mother." "Suo" means to seek or take. When Earth seeks union with Heaven, it takes the first line, middle line, and top line of Heaven, thereby obtaining the Elder Son, Middle Son, and Younger Son; when Heaven seeks union with Earth, it takes the first line, middle line, and top line of Earth, thereby obtaining the Elder Daughter, Middle Daughter, and Younger Daughter. "One suo" refers to union at the first line, "two suos" refers to union at the middle line, and "three suos" refers to union at the top line. The order of elder, middle, and younger is determined by the sequence of seeking.

胡氏炳文曰：此章本義，乃朱子未改正之筆，當以語錄說為正，若專言揲蓍求卦，則無復此卦序矣。俞氏琰曰：“一索”、“再索”、“三索”，蓋以三畫自下而上之次序言。稱者，尊之之辭。謂者，卑之之辭。

The collected interpretations cite Hu Bingwen's statement: the "Benyi" of this chapter is the original handwriting of Zhu Xi before his revisions, and the explanation should be based on what is recorded in the "Zhu Zi Yulue". If "suo" is interpreted solely as the method of divining by counting the yarrow stalks, it would be impossible to arrange such an order of hexagrams. The collected interpretations also cite Yu Yan's statement: "Yi suo", "Zai suo", and "San suo" generally refer to the order of the three lines from the bottom to the top. Using the word "cheng" for the trigrams Qian and Kun expresses a respectful tone, while using "wei" for the six other trigrams expresses a humble tone.

案 以上四章，皆言八卦之德之象，而健順動入陷麗止說諸德，則名卦之義，易理之根也，不言雷風山澤諸象者，為前圖位中已具。乾求坤坤求乾之說，當從吳氏，《朱子語類》記錄偶誤。

Li Guangdi remarked: The above four chapters discuss the virtues and symbolic representations of the Eight Trigrams. The virtues such as strength, smoothness, movement, entry, sinking, brightness, stillness, and joy are the basis for naming the trigrams, and they are the fundamental principles of the Book of Changes. Here, we do not list the symbolic representations such as thunder, wind, mountain, and marsh again, because they are already included in the two diagrams explaining the positions of the trigrams mentioned earlier. As for the statement that乾 seeks坤 and坤 seeks乾, one should follow Wu Cheng's interpretation. The record in the Master Zhu's Sayings on Categories is occasionally inaccurate.

乾為天，為環，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。本義 《荀九家》此下有為龍，為直，為衣，為言。

The "Say on the Trigrams" states: Qian takes the image of heaven, of a circle (the original text says "huan" but is mistakenly written as "yuan"), of a ruler, of a father, of jade, of metal, of cold, of ice, of a bright red color, of a good horse, of an old horse, of a thin horse, of a spotted horse, and of the fruit on a tree. Zhu Xi's "Benyi" says: Xuanshuang's compiled "Jiu Jia Yi" adds below this list four more items: "of a dragon, of straightness, of clothing, of speech."

集說 孔氏穎達曰：此一節廣明乾象。乾既為人，大動運轉，故為“環”，“為君為父”，取其尊道而為萬物之始也；“為玉為金”，取其剛之清明也；“為寒為冰”，取其西北寒冰之地也；“為大赤”，取其盛陽之色也；“為良馬”取其行健之善也；“老馬”，取其行健之久也；“瘠馬”，取具行健之其；瘠馬，骨多也；“駁馬”有牙如鋸，能食虎豹，取其至健也；“為木果”，取其果實著木，有似星之著天也。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic associations of the trigram Qian. Since Qian symbolizes Heaven (the original text mistakenly reads 'human'), Heaven is vast and constantly in motion, hence the association with 'circle' (圜). 'As a ruler and a father' refers to its exalted position as the origin of all things. 'As jade and gold' refers to its hardness and clarity. 'As cold and ice' refers to its location in the northwest, a cold region where ice forms. 'As a bright red color' refers to the color at the peak of yang energy. 'As a good horse' refers to its vigorous and swift movement. 'As an old horse' refers to its enduring strength. 'As a thin horse' refers to its extreme vigor, which makes it thin and with prominent bones. 'As a spotted horse' refers to its teeth like a saw, capable of eating tigers and leopards, symbolizing its extreme strength. 'As a fruit on a tree' refers to the way fruits hang on trees, similar to how stars hang in the sky.

邵子曰：木結實而種之，又成是木而結是實，木非舊木也，此木之神不二也，此實生生之理也。郭氏雍曰：“果”者“木”之始也，“木”以“果”為始，猶物以乾為始也。程氏迥曰：“為環”，天之體也；“為君”居上而覆下也；“為玉”，德粹也；“為金”，堅剛也；“為寒”，位西北也；“為冰”，寒之凝也；“為木果”，以實承實也。《朱子語類》云；卦象指文王卦言，所以乾言為寒為冰。

The collected interpretations cite Shao Yong's saying: When trees bear fruit, planting the fruit leads to the growth of the same kind of tree, producing the same kind of fruit. Though the tree is no longer the original one, its essential nature remains unchanged, which is the principle of continuous generation. The collected interpretations also cite Guo Yong's saying: "Fu" (fruit) is the beginning of "mu" (wood); the tree begins with its fruit, just as all things begin with Qian (Heaven). The collected interpretations also cite Cheng Jing's saying: "To be round" refers to the roundness of the heavens; "to be a ruler" refers to its position above covering below; "to be jade" refers to its pure virtue; "to be metal" refers to its hardness and strength; "to be cold" refers to its position in the northwest; "to be ice" refers to the condensation of cold energy; "to be a wooden fruit" refers to the continuous succession of fruits across generations. The collected interpretations also cite the "Zhu Zi Yu Le" (Master Zhu's Classified Sayings) saying: These hexagram images are based on the later heaven hexagram positions established by King Wen, so Qian (Heaven) can have the imagery of "cold" and "ice."

坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黑。集說 孔氏穎達曰：此一節，廣明坤象。坤既為地，地受任生育，故“為毋也”；“為布”，取其廣載也；“為釜”，取其化生成熟也：“為吝牆”，取其生物不轉移也；“為均”，地道平均也；“為子母牛”，取其多蕃育而順之也；“為大輿”，取其載萬物也；“為文”，取其萬物之色雜也；“為眾”，取其載物非一也；“為柄”，取其生物之本也；“為黑”，取其極陰之色也。

The Sayings on the Trigrams states: The trigram坤 takes the image of earth, of a mother, of cloth, of a cooking pot, of stinginess, of equality, of a mother cow with a calf, of a large cart, of ornamentation, of multitude, of the handle of an object. In relation to the land, it takes the image of black. The collected commentary cites Kong Yingda's explanation: this passage expands on the images associated with坤. Since坤 symbolizes earth, which bears and nurtures all things, it is taken as a mother. "As cloth" refers to its broad capacity to carry all things. "As a cooking pot" refers to its ability to generate and mature all things. "As stinginess" refers to its nurturing of all things while remaining steadfast and not moving. "As equality" refers to the even and balanced nature of the earth's way. "As a mother cow with a calf" refers to its ability to produce many offspring while being gentle. "As a large cart" refers to its ability to carry all things. "As ornamentation" refers to the varied colors of things forming patterns. "As multitude" refers to the variety of things it carries. "As a handle" refers to it being the fundamental source of all things. "As black" refers to the color of the extreme yin energy.

崔氏憬曰：遍佈萬物於致養，故“坤為布”，地生萬物，不擇美惡，故“為均”也，萬物依之為本，故“為柄”。項氏安世曰：“吝嗇”其靜之翕，均其動之闢也，乾質故坤文，乾一故坤眾。

The collected interpretations cite Cui Jing's view: the Earth spreads out all things to nurture them, hence "Kun represents spreading out"; the Earth nurtures all things without distinguishing beauty or ugliness, hence "Kun represents equality"; all things rely on it as their foundation, hence "Kun represents the handle." The collected interpretations also cite Xiang Anshi's view: "Stinginess" refers to the closure and gathering of Kun when it is still, while "equality" refers to the expansion and opening of Kun when it is active; since Qian is simple and unadorned, Kun displays its ornamentation; since Qian is unified as one, Kun displays multiplicity.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦，其於馬也，為善鳴，為馵足，為作足，為的顙，其於稼也，為反生，其究為健，為蕃鮮。本義 《荀九家》有為玉、為鵠、為鼓。集說 虞氏翻曰：“天玄地黃”，震天地之雜，故為“玄黃”。

The main text of the "Commentary on the Hexagrams" says: Zhen takes the image of thunder, of a dragon, of a mixture of green and yellow colors, of a flower in full bloom, of a broad road, of the eldest son, of decisiveness and impatience, of young bamboo, and of reed and芦苇; regarding horses, it takes the image of a horse that is good at neighing, of a horse with white hair on the hind legs, of a horse that gallops with all four legs, and of a horse with a white spot on the forehead; regarding crops, it takes the image of a bud with the shell inverted at the top; when it is pursued to its extreme, it becomes strong and vigorous, and takes the image of flourishing and bright plants. Zhu Xi's "Original Meaning" says: The "Nine Schools of the Book of Changes" also include three other images: "as jade, as a goose, and as a drum." The collected interpretations cite Yu Fan's saying: The "Words and Meaning" of the "Book of Changes" states "the sky is dark blue and the earth is yellow," and Zhen is formed by the mingling of the energies of heaven and earth, so it takes the image of "dark blue and yellow."

孔氏穎達曰：此一節廣明震象。“為玄黃”，取其相雜而成蒼色也；“為敷”，取其春時氣至；草木皆吐，敷布而生也；“為大塗”，取其萬物之所生也；“為長子”，震為長子也；“為決躁”，取其剛動也；“為蒼筤竹”，竹初生色蒼也；“為萑葦”，竹之類也；“其於馬也”，為善明，取雷聲之遠聞也；“為馵足”，馬後足自為馵，取其動而見也；“為作足”，取其動而行健也；“為的顙”，白額為的顙，亦取動而見也；“其於稼也，為反生”，取其始生戴甲而出也。“其究為健”，極於震動則為健也；“為蕃鮮”，取其春時草木蕃育而鮮明。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic representation of the trigram Zhen (Thunder). "As the dark yellow" refers to the mixture of the dark color of heaven and the yellow color of earth, producing the color green; "as spreading out" refers to the emergence of grass and trees when spring begins, spreading out and growing; "as a great path" refers to it being the path through which all things grow; "as the eldest son" refers to Zhen itself being the trigram of the eldest son; "as decisive and impetuous" refers to its strong and active nature; "as young bamboo" refers to the green color of bamboo when it first sprouts; "as reed grass" refers to the similarity between reed grass and bamboo; "as a good-sounding horse" (the original text mistakenly writes 'bright' instead of 'sound'), refers to the far-reaching sound of thunder; "as the white foot" refers to the white part on the horse's hind foot called the white foot, which becomes visible when it moves; "as the strong foot" refers to its powerful and vigorous movement when it walks; "as the white forehead" refers to the white spot on the horse's forehead called the white forehead, which also becomes visible when it moves; "as the reverse growth of crops" refers to the way seeds emerge from their shells when they first sprout. "In the end, it becomes strong" refers to the extreme movement of vibration turning into strength; "as flourishing and bright" refers to the flourishing and bright growth of grass and trees in spring.

俞氏琰曰：陽長而不已，則其窮為乾之健，三爻俱變則為巽，故“為蕃鮮”。蔡氏清曰：凡嫁之始生，皆為“反生”，蓋以其初間生意實從種子中出，而下著地以為根，然後種中萌芽乃自舉。

Collected Commentaries cite Yu Yan's view: when yang energy grows continuously without stopping, it reaches its extreme and becomes the firm and strong nature of the Qian trigram; when the three lines of the Zhen trigram change completely, it becomes Xun, hence it is also symbolized as "蕃鲜". Collected Commentaries also cite Cai Qing's view: whenever crops first sprout, it is called "反生" (the original text mistakenly writes "嫁" instead of "稼"); because the initial vitality actually comes from the seed, first penetrating downward into the soil to form roots, and then the sprout from the seed emerges upward on its own.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。本義 《荀九家》有為楊為鸛。集說 翟氏玄曰：“為繩直”，上二陽其正一陰，使不得邪僻，如繩之直也。

The main text of the *Shuo Gua Zhuan* says: The trigram Xun is taken as representing wood, wind, the eldest daughter, the straightness of a black string, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, and more white of the eye. It also represents making a profit three times in business. When examined to its extreme, it becomes the trigram of restlessness. Zhu Xi's *Ben Yi* says: The *Jiu Jia Yi* adds two more interpretations: "representing Yang trees and the stork." The *Ji Shuo* cites Zhai Xuan's explanation: "representing straightness of a string" refers to the two upper yang lines being upright over the lower yin line, preventing it from deviating, just like a black string is straight.

孔氏穎達曰：此一節廣明巽象。巽為木，木可以輮曲直，巽順之謂也；“為繩直”，取其號令齊物也；“為工”，亦取繩直之類；“為白”，取其潔也：“為長”，取其風行之遠也；“為高”，取其木生而上也；“為進退”，取其風性前卻；“為不果”，亦進遲之義也；“為臭”，取其風所發也；“為寡髮”，風落樹之華葉，則在樹者稀疏，如人之少發；“為廣顙”，額闊發寡少之義；“為多白眼”，取躁人之眼，其色多白也；“為近利”，取躁人 其風之勢極於躁急也。項氏安世曰：繩直其齊，白其潔也。案 “寡髮”、“廣顙”、“多白眼”，皆取潔義，今人之額闊少寒毛而眸子清明者，皆潔者也。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic meanings of Xun. Xun represents wood, which can be bent or straightened, fitting the meaning of Xun's compliance; "as a rope to straighten" refers to its ability to command and bring order to all things; "as a craftsman" also comes from the idea of using a measuring rope to straighten; "as white" refers to its purity; "as long" refers to the fact that wind can travel far; "as high" refers to the upward growth of trees; "as advancing and retreating" refers to the nature of wind that moves suddenly forward and backward; "as not decisive" refers to hesitation in advancing; "as a smell" refers to the way wind carries scents; "as sparse hair" refers to the way wind blows away leaves and flowers, leaving few on the tree, like a person with sparse hair; "as a broad forehead" means a wide forehead with sparse hair; "as many white eyes" refers to the white part of the eye being prominent in impetuous people; "as near to profit" refers to the impetuous nature seeking profit quickly. (The original text has a missing passage here.) "In the end, it becomes the Zao (Impetuous) hexagram" means that when the wind reaches its extreme, it becomes impetuous. The collected interpretations also cite Xiang Anshi's explanation: "as a rope to straighten" refers to order, and "as white" refers to purity. Li Guangdi comments: "sparse hair," "broad forehead," and "many white eyes" all refer to the meaning of purity; today, people with broad foreheads, sparse hair, and clear eyes are considered to be pure.

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪，其於人也為加憂，為心病，為耳痛，為血卦，為赤，其於馬也為美脊，為亟心，為下首，為薄蹄，為曳，其於輿也為多眚，為通，為月，為盜，其於木也，為堅多心。本義 《荀九家》有為宮，為律，為可，為棟，為叢棘，為狐，為蒺藜，為桎梏。

The main text of the *Shuo Gua Zhuan* says: The trigram Kan is taken as water, as ditches and canals, as concealment and concealment, as bending and straightening, as bows and chariot wheels; regarding humans, it is taken as increased worry, as heart disease, as ear pain, as a hexagram of bleeding, and as the color red; regarding horses, it is taken as a horse with a beautiful back, a quick-tempered horse, a horse with its head lowered, a horse with thin hooves, and a horse that walks with its legs dragging; regarding vehicles, it is taken as a vehicle that often breaks down, as movement, as the moon, and as thieves; regarding trees, it is taken as trees that are hard and have a lot of pith. Zhu Xi's *Ben Yi* says: The *Jiu Jia Yi* adds eight more interpretations: as a palace, as a tone, as something that can be used, as a beam, as thorny bushes, as a fox, as a thorn plant, and as shackles.

集說 宋氏衷曰：曲者更直為矯，直者更曲為輮，水流有曲直，故為“矯輮”，“為美脊”，陽在中央，馬脊之象也。孔氏穎達曰：此一節廣明坎象。“坎為水”，取其北方之行也；“為溝瀆”，取其水行無所不通也；“為隱伏”，取其水藏地中也；“為輮矯，使曲者直為矯，使直者曲為輮，水流曲直，故為“矯輮”也；“為弓輪”，弓者激矢如水激射也，輪者運行如水行也；“為加憂”，取其憂險難也；“為心病”，憂險難故心病也；“為耳痛”，坎為勞卦，聽勞則耳痛也；“為血卦”，人之有血，猶地有水也；“為赤”，亦取血之色；

The collected interpretations cite Song Zhong's view: making a bend straight is called "jiao", and making a straight line bend is called "rou"; since water flows both in bends and straight, it is taken as the image of "jiao rou". "Being a beautiful spine" refers to a yang line in the center, resembling the shape of a horse's back. The collected interpretations also cite Kong Yingda's view: this section expands the imagery of the hexagram Kan. "Kan represents water," taking water as belonging to the Five Phases of the north; "as a ditch or channel," taking the fact that water flows without obstruction anywhere; "as hidden," taking the fact that water is concealed underground; "as jiao rou," making a bend straight is called "jiao," making a straight line bend is called "rou," since water flows both in bends and straight, thus taking "jiao rou" as an image; "as a bow and wheel," a bow can shoot arrows forward, like water shooting forward, and a wheel turning is like water flowing; "as adding worry," taking its nature of worrying about dangers; "as heart disease," heart disease arises from worrying about dangers; "as ear pain," since Kan is the hexagram of labor and fatigue, listening for a long time causes ear pain; "as the blood hexagram," since the human body has blood, like the earth has water; "as red," also taking the color of blood.

“其於馬也，為美脊”，取其陽在中也；“為亟心”，亟，急也，取其中堅內動也；“為下首”，取其水流向下也；“為薄蹄”，取水流迫地而行也；“為曳”，取水磨地而行也；“其於輿也，為多眚”，取其表裡有陰，力弱不能重載也；“為通”，取行有孔穴也；“為月”，月是水之精也；“為盜”，取水行潛竊也；“其於木也，為堅多心”，取剛在內也。

Its association with horses is "beautiful spine," taking the yang line in the center like the spine bone; "urgent heart," urgent meaning haste, taking the middle line being strong and inner restlessness; "lower head," taking water always flowing downward; "thin hoof," taking water flowing close to the ground; "dragging," taking water dragging along the ground; its association with carts is "many defects," taking the cart's inside and outside being yin lines, weak in strength and unable to carry heavy loads, thus often breaking down; "passage," taking water necessarily having holes to flow through; "moon," the moon is the essence of water; "theft," taking water secretly flowing like stealing; its association with wood is "firm and many hearts," taking yang strength inside, so the wood is hard and has many inner cores.

鄭氏正夫曰：血在形，如水在天地間，故為“血卦。”蔡氏清曰：日火外影也，金水內影也，月是金水之精，何獨外影，曰，月體亦內影，坎象也，得日之光以為光，故兼外影耳，凡金與水得日之光，亦光輝外射也。

Collective commentary cites Zheng Zhengfu's explanation: blood is within the human body, just as water is between heaven and earth, so the trigram Kan represents the blood trigram. Collective commentary also cites Cai Qing's explanation: the sun and fire emit light outward, while metal and water contain light inward; the moon is the essence of metal and water, so why does it also emit light outward? The answer is: the moon's nature is also to contain light inward, which is precisely the image of Kan; it receives the light of the sun and thus shines outward, hence it also emits light outward. Similarly, metal and water, when illuminated by the sun, will also shine brightly.

案 坎以習險取“勞”義，故“加憂”、“心病”、“耳痛”者，人之勞也。“亟心”、“下首”、“薄蹄”、“曳”者，馬之勞也。多眚者，車之勞也。凡馬勞極，則心亟而屢下其首，蹄薄而足曳，皆歷險之甚所致也。

Li Guangdi remarked: The trigram Kan takes the meaning of "labor" because it has repeatedly experienced dangers. "Adding worry," "heart disease," and "ear pain" refer to human exhaustion. "Great anxiety," "lower head," "thin hooves," and "dragging" refer to a horse's exhaustion. "Many calamities" refer to the wear and tear on a cart. When a horse is exhausted beyond measure, it beats its heart rapidly and keeps lowering its head, its hooves become thin and its legs drag, all of which are caused by excessive hardship.

離為火，為日，為電，為中女，為甲冑，為戈兵，其於人也，為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為龜，其於木也，為科上搞。本義 《荀九家》有：為牝牛。

The main text of the *Shuo Gua Zhuan* says: The trigram Li is taken as representing fire, the sun, lightning, the middle female, armor helmets, and spears and weapons. In relation to humans, it represents a large belly; it also represents a dry trigram, the鳖, the crab, the snail, the clam, and the turtle. In relation to trees, it represents a trunk that is hollow in the middle and withered at the top (the original text mistakenly writes 'gao' instead of 'gao'). Zhu Xi's *Ben Yi* says: The *Jiu Jia Yi* also includes 'the female ox' as another meaning.

集說 孔氏穎達曰：此一節廣明離象。“離為火”，取南方之行也；“為日”，日是火精也；“為電”，火之類也；“為中女”，離為中女：“為甲冑”，取其剛在外也：“為戈兵”，取其以剛自捍也；“其於人也，為大腹”，取其懷陰氣也； ”為乾卦”，取其日所烜也；“為鱉，為蟹，為蠃，為蚌，為龜”皆取剛在外也；“其於木也，為科上槁”。科，空也。陰在內為空，木既空中，上必枯槁也。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic associations of the hexagram Li. "Li represents fire," as fire belongs to the Southern Five Phases; "Li represents the sun," since the sun is the essence of fire; "Li represents lightning," as lightning is similar to fire; "Li represents the middle daughter," since Li itself is the middle daughter; "Li represents armor," as the yang is enclosed on the outside; "Li represents halberds and weapons," as it uses hard weapons for self-defense; "in relation to humans, it represents a large belly," as the middle line is yin, like a belly containing yin energy and swelling; "in relation to the trigrams, it represents the trigram Qian," as it becomes dry under the sun; "in relation to animals, it represents turtles, crabs, snails, clams, and tortoises," as they all have hard shells enclosing them; "in relation to wood, it represents the withered branches at the top," since "ke" means empty, and the yin line in the middle represents emptiness, so when the middle of the tree is empty, the top branches will inevitably wither.

艮為山，為徑路，為小石，為門闕，為果藤，為閽寺，為指，為狗，為鼠，為黔喙之屬，其於木也，為堅多節。本義 《荀九家》有為鼻，為虎，為狐。集說 宋氏衷曰：閽人主門，寺人主巷，艮為止，此職皆掌禁止者也。虞氏翻曰：“為山”，故為徑路也。艮手，故“為指”。陽剛在上，故“堅多節”。

The main text of the "Commentary on the Hexagrams" says: The trigram Gen takes the image of mountain, narrow path, small stone, gate, the fruit of plants (the original text mistakenly writes "vine" instead of "gourd"), the gatekeeper and the palace attendants, finger, dog, rat, and birds and beasts with black beaks. Regarding trees, it takes the image of hard wood with many knots. Zhu Xi's "Original Meaning" says: The "Nine Schools of the Book of Changes" also includes "nose, tiger, and fox." The collected interpretations cite Song Zhong's statement: The gatekeeper manages the palace gate, and the palace attendants manage the inner corridors; the meaning of Gen is to stop, and these two positions are both responsible for preventing entry and exit. The collected interpretations also cite Yu Fan's statement: Since Gen takes the image of "mountain," it also takes the image of the narrow path in the mountain; since Gen symbolizes the hand, it takes the image of the finger; and because yang is in the upper position, it takes the image of "hard wood with many knots."

孔氏穎達曰：此一節廣明艮象。“艮為山”，取陰在下為止，陽在上為高，故艮象山也；“為徑路”，取其山路有澗道也；“為小石”，取其艮為山，義為陽卦之小者也；“為門闕”，取其崇高也；“為果蓏”，木實為果，草實為蓏，取其出於山谷之中也，“為閽寺”，取其禁止人也；“為指”，取其執止物也；“為狗”，“為鼠”，取其皆止人家也；“為黔喙之屬”，取其山居之獸也；“其於木也，為堅多節”，取其堅凝故多節也。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic representations of Gen. "Gen represents a mountain," taking two yin lines at the bottom to signify stillness and one yang line at the top to signify height, thus symbolizing a mountain; "as a path," taking the many gullies and passageways in the mountain; "as small stones," taking the fact that Gen, representing a mountain, is the smallest among yang hexagrams; "as a gate," taking the height and grandeur of gates; "as fruits and melons," taking the fact that fruits grow on trees and melons grow on herbs, both growing in valleys; "as gatekeepers," taking the duty of gatekeepers and attendants to prevent people from entering or leaving; "as a finger," taking the ability of a finger to grasp and hold things still; "as a dog and a mouse," taking the fact that both dwell within human dwellings; "as black-beaked animals," taking the mountain-dwelling beasts; "as hard and knotted wood," taking the hardness and solidity of wood, which leads to many knots.

項氏安世曰：“震為敷為蕃鮮”，草木之始也，“艮為果蓏”、草木之終也，果蓏能終而又能始，故於艮之象為切。俞氏瑣曰：《周官閽人》掌王宮中門之禁，止物之不應入者。寺人掌王之內人，及女官之戒令，止物之不得出者，坎之剛在內，故為木之“堅多心”，艮之剛在外，故為木之“堅多節”。

Collective commentary cites Xiang Anshi's statement: "Zhen represents spreading and flourishing vegetation," referring to the beginning of plants; "Gen represents fruits and seeds," referring to the end of plants. Fruits can both conclude one cycle and begin another, so they are most appropriate to match the image of Gen. The collective commentary also cites Yu Yan, who says that the "Rites of Zhou" records that the "hunren" was in charge of the palace gates, preventing unauthorized entry, while the "shiren" was in charge of the inner court staff and female officials, preventing unauthorized exit. Since Kan has yang strength inside, it takes the image of "trees with many knots"; since Gen has yang strength outside, it takes the image of "trees with many joints."

兌為澤，為少女，為巫，為口舌，為毀折，為附決。其於地也，為剛滷，為妾，為羊。本義 《荀九家》有為常，為輔頰。此第十一章。廣八卦之象，其間多不可曉者，求之於經，亦不盡合也。

The main text of the *Shuo Gua Zhuan* says: The trigram Dui is taken as representing a marsh, a young woman, a priestess, speech, disputes, destruction and breaking, something attached and then falling off; in terms of land, it represents hard salt-alkali land; it also represents a concubine and a sheep. Zhu Xi's *Ben Yi* says: The *Jiu Jia Yi* adds two more interpretations: "as a constant, as a cheek." This is Chapter 11. This chapter expands on the symbolic meanings of the eight trigrams, and many of the entries are not clear. When applied to the classic texts, they do not all correspond perfectly.

集說 孔氏穎達曰：此一節廣明兌象。“兌為澤”，取其陰卦之小，地類卑也：”為少女”，兌為少女也；“為巫”，取其口舌之官也；“為門舌”，取西方於五事而言也；“為毀折”，“為附決”，兌西方之卦，取秋物成熟，稿稈之屬，則“毀折”也；果砧之屬，則“附決”也；“其於地也，為剛滷”，取水澤所停，剛咸鹵也；“為妾”，取少女從姊為娣也。

The collected interpretations cite Kong Yingda's explanation: this section expands on the symbolic meanings of the Dui trigram. "Dui represents a marsh," because it is the smallest among the yin trigrams, and marshes belong to the category of land, which is lowly in status; "Dui represents a young woman," since Dui itself is associated with a young woman; "Dui represents a shaman," because shamans rely on speech for their duties; "Dui represents speech" (the original text mistakenly writes "door" instead of "mouth"), referring to the western direction's association with the five elements of speech; "Dui represents destruction and breaking," and "Dui represents detachment and falling off," because Dui is the trigram of the west, representing autumn when all things mature, and crops such as rice and wheat have their stalks cut, which is destruction and breaking, while fruits ripen and fall from the branches, which is detachment and falling off; "Dui represents hard and salty earth," because water and marshes accumulate in such places, making the soil hard and salty; "Dui represents a concubine," because a young woman accompanies her older sister when she marries, serving as a concubine.

總論 項氏安世曰：此章推廣象類，使之明備，以資占者之決也。胡氏炳文曰：此章廣八卦之象，幾百十有二，其中有相對取象者，如乾為天坤為地之類是也，上文“乾為馬”；此則“為良馬”、“老馬”、“瘠馬”、“駁馬”，上文“坤為牛”，此則“為子母牛”，“乾為木果”，結於上而園，“坤為大輿”，載於下而方，“震為決躁”，“巽為進退為不果”，剛柔之性也，震巽獨以其究言，剛柔之始也，坎內陽外陰，水與月剛內明外暗，離內陰外陽，火與日則內暗外明，坎中實，故於人“為加憂”“為心病”“為耳痛”。

In summary, it is cited that Xiang Anshi said: This chapter expands the symbolic meanings of the eight trigrams, making them clear and detailed, so that diviners may have a basis for judgment. Also in summary, it is cited that Hu Bingwen said: This chapter expands the symbolic representations of the trigrams, nearly reaching one hundred and twelve. Among these, some are paired opposites in their symbolic meanings, such as Qian representing Heaven and Kun representing Earth. Previously it was said "Qian represents a horse," here it distinguishes further into "a fine horse," "an old horse," "a thin horse," and "a spotted horse." Previously it was said "Kun represents a cow," here it specifies "a mother and calf cow." "Qian represents a fruit tree" because the fruit is at the top and round in shape, while "Kun represents a large cart" because it is carried below and square in shape. "Zhen represents decisiveness and restlessness" and "Xun represents advancing and retreating, and indecisiveness" refer to the nature of the yang and yin respectively, while Zhen and Xun trigrams specifically mention "their origin," referring to the beginning of yang and yin. Kan is inner yang and outer yin, and water and the moon are both bright inside and dark outside. Li is inner yin and outer yang, and fire and the sun are both dark inside and bright outside. The middle line of Kan is solid, so in the human body it is taken as "causing worry," "heart disease," and "ear pain."

離中虛，故於人為“大腹”，艮為“閽寺”“為指”，艮之止也，“兌為巫”“為口舌”，陰之說也；有相反取象者，“震為大塗”，反而艮則“為徑路”，“巽為長為高”，反而兌則“為毀折”；有相因取象者，“乾為馬”，震得乾初之陽，故於馬“為善鳴”、“馵 案 此章雖廣八卦之象，然有前文所取，而此反不備者，則非廣也，意前為歷代相傳，而此則《周易》義例與。

The middle line of the trigram Li is empty, so it is taken as "a large belly" in human form. The trigram Gen is taken as "a gatekeeper" and "a finger," which corresponds to its quality of stillness. The trigram Dui is taken as "a shaman" and "mouth and tongue," which corresponds to its quality of joy with a yin line on the outside. There are also pairs of trigrams that are opposite in nature and take opposite images: "Zhen is a great road," while the opposite trigram Gen is "a narrow path"; "Xun is long and high," while the opposite trigram Dui is "broken and collapsed." There are also trigrams that take images in sequence: "Qian is a horse," and since Zhen receives the yang line from the first line of Qian, it is taken as "a good-sounding horse" and "a hoof with a nail." (The original text here is missing, and Hu Bingwen's explanation is incomplete.) Li Guangdi comments: Although this chapter says it is expanding on the images of the eight trigrams, there are also some that have already been used in the previous text and are not fully listed here, so it cannot be called "expanding." It seems that the previous ones are old sayings passed down through the ages, while what is recorded here is the meaning and examples inherent in the Zhou Changes.

集說 孔氏穎達曰：韓康伯云，《序卦》之所明，非《易》之蘊也，蓋因卦之次，托象以明義，今驗六十四卦，二二相偶，非覆即變。覆者，表裡視之，遂成兩卦，《屯》、《蒙》、《需》、《訟》、《師》、《比》之類是也。變者反覆惟成一卦，則變以對之，《乾》、《坤》、《坎》、《離》、《大過》、《頤》、《中孚》、《小過》之類是也，且聖人本定先後，若元用孔子序卦之意，則不應非覆即變，然則康伯所云，因卦之次，托象以明義，蓋不虛矣。

The collected interpretations cite Kong Yingda's statement: Han Kangbo explained that the meaning explained in the "Xugua Zhuan" is not the profound essence of the Zhou Changes, but rather follows the order of the sixty-four hexagrams, using the images of the hexagrams to explain the principles. Now, examining the sixty-four hexagrams, they are all paired in pairs, either "reversed" or "transformed."所谓 "reversed" means that looking at a hexagram from both front and back results in two hexagrams, such as Zun and Meng, Xu and Song, Shi and Bi.所谓 "transformed" means that turning a hexagram upside down still results in the same hexagram, so the hexagram with all six lines reversed is paired with another, such as Qian and Kun, Kan and Li, Da Guo and Yi, Zhong Fu and Xiao Guo. Moreover, the sage originally arranged the order of the hexagrams. If the order had truly been based on the principles explained in Confucius' "Xugua Zhuan," the arrangement would not have been so orderly, with each pair being either reversed or transformed. Thus, Han Kangbo's statement that "following the order of the hexagrams, using their images to explain the principles" is indeed not empty talk.

張子曰：《序卦》相受，聖人作《易》，須有次序。《朱子語類》：問：《序卦》或以為非聖人之書，信乎？曰：此沙隨程氏之說也，先儒以為非聖人之蘊，某以為非聖人之精則可，謂非《易》之蘊則不可，周子分“精”與“蘊”字甚分明，《序卦》卻正足《易》之蘊，事事夾雜，都有在裡面。問如何謂《易》之精？曰：如“《易》有太極，足生兩儀，兩儀生四象，四象生八卦”，這是《易》之精。

Collected Commentaries cite Zhang Zai's statement: The "Sequence of Changes" explains how one hexagram follows another in succession. The sage created the Zhou Changes, and there should naturally be an order. Collected Commentaries also cite Master Zhu's "Classical Discussions": Someone asked, is it true that some people believe the "Sequence of Changes" was not composed by the sage? Master Zhu answered: This is the view of Cheng Jing from Shashui. Earlier scholars thought it was not the essence of the sage. I think it is acceptable to say it is not the subtle aspect of the sage, but it is not acceptable to say it is not the essence of the Zhou Changes. Zhou Dunyi clearly distinguished the words "jing" (essence) and "yun" (essence). The "Sequence of Changes" precisely complements the essence of the Zhou Changes, containing all kinds of matters mixed together. Another question: What constitutes the subtle aspect of the Zhou Changes? The answer is: "The Zhou Changes contain the Taiji, which gives rise to the two principles, the two principles give rise to the four images, the four images give rise to the eight trigrams." (The original text mistakenly writes "is" instead of "sufficiently.") This is truly the subtle aspect of the Zhou Changes.

問如《序卦》中亦見消長進退之義，喚作不是精不得。曰：此正是事事夾雜有在裡面，正是蘊，須是自一個生出來以至於無窮，便是精。、問《易》上經三十卦，下經三十四卦，多寡不均，何也？曰：卦有正對，有反對，《乾》、《坤》、《坎》、《離》、《頤》、《大過》、《中孚》、《小過》八卦，正對也，正對不變，故反覆觀之，止成八卦，其餘五十六卦，反對也，反對者皆變，故反覆觀之，共二十八卦，以正對卦合反對卦觀之，總而為三十六卦，其在上經，不變卦凡六，《乾》、《坤》、《坎》、《離》、《頤》、《大過》是也，自《屯》、《蒙》而下二十四卦，反之則為卜二，以十二而加六，則十八也。

Another question: The principles of increase and decrease, advancement and retreat are also evident in the "Xugua Zhuan" (Preface to the Sequence of Hexagrams), so it cannot be said that it is not profound. Answer: This is exactly the case where various things are mixed together, which belongs to "yùn" (accumulation). It must come from one source and be extended to infinity, only then can it be called "jīng" (profound). Another question: The upper part of the "Zhouyi" (I Ching) contains thirty hexagrams, and the lower part contains thirty-four, which is uneven in number. Why is this so? Answer: Hexagrams can be either "zhèngduì" (correct opposition) or "fǎnduì" (opposite opposition). The eight hexagrams of "Qian" (Heaven), "Kun" (Earth), "Kan" (Water), "Li" (Fire), "Yi" (Nourishment), "Daguo" (Great Excess), "Zhongfou" (Middle Trust), and "Xiaoguo" (Small Excess) belong to "zhèngduì". When these hexagrams are reversed, they do not change shape, so when viewed repeatedly, they still form only the eight hexagrams. The remaining fifty-six hexagrams belong to "fǎnduì". When these hexagrams are reversed, they all change shape, so when viewed repeatedly, they form only twenty-eight hexagrams. When combining the eight "zhèngduì" hexagrams with the twenty-eight "fǎnduì" hexagrams, the total is thirty-six hexagrams. Considering the upper part, the hexagrams that do not change when reversed are six in total: "Qian", "Kun", "Kan", "Li", "Yi", and "Daguo". From "Zun" (Sprouting) and "Meng" (Youth) downwards, the twenty-four hexagrams, when reversed, form twelve hexagrams (the original text mistakenly writes "shí" instead of "bo"). Twelve plus six equals eighteen.

其在下經，不變卦凡二，《中孚》、《小過》是也， 緘》、《恆》而下三十二卦，反之則為十六，以十六加二，亦十八也，其多寡之數，則未嘗不均也。問《序卦》中有一，二不可曉處，如六十四卦，獨不占《咸》卦，何也？曰：夫婦之道即咸也。問恐亦如上經不言乾坤，但言天地則乾坤可見否。曰：然。項氏安世曰：《易》之稱上下經者，未有考也，以《序卦》觀之，二篇之分，斷可知矣。

In discussing the lower canon, the only two hexagrams that remain unchanged when reversed are Zhongfou and Xiaoguo. From Xian and Heng downwards, there are thirty-two hexagrams (the original text mistakenly writes 'Xian' as 'Jian'), which when reversed form sixteen hexagrams. Adding these sixteen to the two unchanged ones gives a total of eighteen. This shows that the number of hexagrams in the upper and lower canons is not uneven. Another question: the 'Xugua Zhuan' mentions some unclear points, for example, it does not mention the hexagram Xian among the sixty-four. Why is that? The answer is that the 'fu fu zhi dao' mentioned there refers to Xian. Another question: perhaps this is similar to the upper canon not directly mentioning Qian and Kun, but instead mentioning Tian and Di, with Qian and Kun already included. The answer is exactly so. The collected interpretations cite Xiang Anshi's statement: the division of the Zhou Yi into upper and lower canons has no known origin; but from the 'Xugua Zhuan', it is clearly evident that the entire book is divided into two parts.

案 卦之所以序者，必自有故，而孔予以義次之，就其所次，亦足以見天道之盈虛消長，人事之得失存亡，國家之興衰理亂，如孔氏朱子之言皆是也，然須知若別為之序，則其理亦未嘗不相貫，如蓍筮之法，一卦可變為六十四卦，隨其所遇而其貞與悔皆可以相生，然後有以周義理而極事變，故曰天下之能事畢也，孔子蓋因《序卦》之次以明例，所謂舉其一隅焉爾，神而明之，則知《易》道之周流而趨時無定，且知筮法之變通而觸類可長，此義蓋《易》之旁通至極處也。

Li Guangdi remarked: The reason why the sixty-four hexagrams are arranged in this order must be due to some particular cause, and Confucius connected them according to the principles of meaning. Looking at the order in which he connected them, it is sufficient to show the waxing and waning, increase and decrease of the heavenly way, the gains and losses, existence and extinction of human affairs, and the rise and fall, order and disorder of states. Kong Yingda and Zhu Xi both meant this. However, one must also know that even if another arrangement were used, the principles would still be fully consistent. Just like the method of divination using the yarrow stalks, one hexagram can produce all sixty-four hexagrams. According to the changing lines encountered, the "Zhen" of the inner trigram and the "Hui" of the outer trigram can mutually generate, thus enabling the principles to be fully explained and the events thoroughly examined. Therefore, the "Great Treatise" says, "All the abilities of the world have been completed." Confucius merely used the order of the "Sequence of Hexagrams" to demonstrate the example, which is to say, pointing out one part so that others can be inferred. If one can grasp this, one will understand that the way of the Book of Changes flows continuously without a fixed place, and changes according to the time, and also understand that the method of divination is ever-changing and infinite, capable of being extended by analogy. This meaning is probably the extreme of the Book of Changes reaching beyond its own limits.

集說 項氏安世曰：“屯”不訓盈也，當屯之時，剛柔始交，天地絪縕，雷雨動盪，見其氣之充塞也，是以謂之盈爾，故謂之盈者其氣也，謂之物之始生者其時也，謂之難者其事也，若屯之訓，紛紜盤錯之義云爾。

Collected Commentaries cite Xiang Anshi's view: The character "屯" originally does not mean "full" or "abundant." When there is "屯," the strong and the weak are just beginning to interact, the energies of heaven and earth are blending and merging, thunder and rain are stirring and shaking, and one can see that the energy is filling the heavens and the earth. Therefore, it is said to be "full." Saying it is "full" refers to the energy; saying it is "the beginning of things" refers to the time; saying it is "difficulty" refers to the matter. As for the meaning of the character "屯" itself, it merely refers to something being tangled, confused, and difficult to resolve.

屯者，物之始生也。物生必蒙，故受之以《蒙》。蒙者，蒙也，物之稚也。物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。集說 孔氏穎達曰：上言“屯者盈也”，釋《屯》次乾坤，其言已畢，更言“屯者物之始生者”，開說下“物生必蒙”，直取始生之意，非重釋《屯》之名也。

The main text of the "Xugua Zhuan" says: "Zun, is the time when all things are just beginning to sprout. When all things first arise, they must be in a state of ignorance, so the next hexagram is "Meng." Meng means ignorance, referring to the immaturity of all things. Since immaturity requires nurturing, the next hexagram is "Xu." Xu discusses the way of food and drink. When there is food and drink, disputes inevitably arise, so the next hexagram is "Song." (The original beginning of the "Xugua Zhuan" from "When heaven and earth exist, then all things are born" to "Zun means fullness" is missing and not recorded.) The collected interpretations cite Kong Yingda saying: The previous text said "Zun means fullness," which explains why the hexagram Zun comes after Qian and Kun. That statement has already been completed. Here, it says again "Zun means the beginning of things," in order to lead into the following "things must be ignorant when they are born," taking only the meaning of initial birth, and not a re-explanation of the name of the hexagram Zun.

朱氏震曰：蒙，冥昧也，物生者必始於冥昧，勾萌胎卵是也，故次之以《蒙》。蒙，童蒙也，物如此稚也。又曰：“飲食必有訟”，乾餱以愆，豕酒生禍，有血氣者，必有爭心，故次之以《訟》。

Collected Commentaries cite Zhu Zhen's explanation: "Meng refers to darkness and confusion. All things come into being necessarily starting from darkness and confusion, such as the sprout of grass and trees, or the egg and fetus of birds and beasts. Therefore, the hexagram Meng follows the hexagram Zun. Meng also refers to the ignorance of a young boy, describing the stage when all things are still immature. Zhu Zhen also said: 'When there is food and drink, there must be disputes.' The Book of Poetry says that if dry food is distributed unevenly, resentment will arise; ancients also said that pork and wine can lead to trouble. All beings with spirit and vitality inevitably have a desire to compete, so the hexagram Song follows the hexagram Xu."

訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。比者，比也。集說 韓氏伯曰：眾起而不比，則爭無由息，必相親比，而後得寧。項氏安世曰：《師》、《比》二卦相反，師取伍兩卒旅師軍之名，比取比閭族黨州鄉之名，師以眾正為義，比以相親為主。

The "Xugua Zhuan" states: When disputes arise, there must be a gathering of people to fight, so the next hexagram is "Shi" (Army). "Shi" means many. When many people gather together, they must have someone to follow, so the next hexagram is "Bi" (Union). "Bi" means to be close and attach oneself. The "Ji Shuo" cites Han Kangbo saying: If people rise up but do not attach themselves, disputes cannot be resolved; only when they are close and attached to each other can peace be achieved. The "Ji Shuo" also cites Xiang Anshi saying: The hexagrams "Shi" and "Bi" are exactly opposite. "Shi" takes terms related to military organization such as wu (unit), liang (pair), zu (company), lv (military group), shi (army), and jun (military force), while "Bi" takes terms related to local organization such as bi (union), lu (village), zu (clan), dang (neighborhood), zhou (district), and xiang (town). "Shi" signifies leading a group to uphold righteousness, while "Bi" emphasizes mutual affection and closeness.

比必有所畜，故受之以《小畜》。物畜然後有禮，故受之以《履》。履而泰，然後安，故受之以《泰》。本義 晁氏云，鄭無“而泰”二字。集說 姚氏信曰：安上治民，莫善於禮，有禮然後泰，泰然後安也。

The "Xugua Zhuan" states: When things are close to each other and attached, there must be accumulation, so the following hexagram is "Xiaoxu." Once there is accumulation, then propriety can be discussed, so the following hexagram is "Lv." Only by following propriety and being unimpeded can stability be achieved, so the following hexagram is "Tai." Zhu Xi's "Benyi" says: Chao Shuozhi mentioned that Zheng Xuan's version did not include the words "er Tai." The collected interpretations cite Yao Xin saying: To stabilize the ruler and govern the people, nothing is better than propriety; with propriety comes smoothness, and with smoothness comes stability.

項氏安世曰：“履”不訓禮，人所履，未有外於禮者，外於禮，則非所當履，故以履為有禮也，上天下澤，亦有禮之名分焉。胡氏一桂曰：《乾》、《坤》至《履》十變，陰陽之氣一周矣。

The collected interpretations cite Xiang Anshi's view: the character "履" originally does not mean "ritual" or "propriety"; however, what people practice cannot go beyond propriety. Once it goes beyond the scope of propriety, it is no longer something that should be practiced. Therefore, "履" is interpreted as involving propriety. Moreover, the "履" hexagram, with Heaven above and Marsh below, also contains the concept of proper distinctions and ranks that propriety emphasizes. The collected interpretations also cite Hu Yigui's view: counting from the "Qian" and "Kun" hexagrams to the "Lu" hexagram, there are ten transformations, and the two yin and yang energies complete one cycle exactly.

泰者，通也。物不可以終通，故受之以《否》。物不可以終否，故受之以《同人》。與人同者物必歸焉，故受之以《大有》。有大者不可以盈，故受之以《謙》。有大而能謙必豫，故受之以《豫》。本義 郭氏雍曰；以謙有大，則絕盈滿之累，故優遊不迫而暇豫也。

The "Xugua Zhuan" states: Tai means being unobstructed. Things cannot remain unobstructed forever, so the next hexagram is "Po" (Obstruction); nor can they remain obstructed forever, so the next hexagram is "Tongren" (Union with Others). Those who can unite with others will have all things coming to them, so the next hexagram is "Dayou" (Great Possession). Having many people should not lead to self-satisfaction, so the next hexagram is "Qian" (Humility). Being rich and yet humble brings security and ease, so the next hexagram is "Yu" (Joy). Zhu Xi's "Benyi" cites Guo Yong as saying: by maintaining humility while possessing wealth, one cuts off the troubles of excess leading to loss, thus being able to act calmly and comfortably.

豫必有隨，故受之以《隨》。以喜隨人者必有事，故受之以《蠱》。蠱者，事也。有事而後可大，故受之以《臨》。臨者，大也。事者，其肯隨乎。項氏安世曰：“蠱”不訓事，物壞則萬事生矣，事因壞而起，故以蠱為事之先。又曰：“臨”不訓大，大者以上臨下，以大臨小。凡稱“臨”者，皆大者之事，故以“大”釋之，若豐者大也，則真訓大矣。吳氏澄曰：因蠱之有事，而後有臨之盛大也。

The main text of the "Xugua Zhuan" says: When people are secure and happy, others will surely follow them, so the next hexagram is "Su" (Following). Those who follow others out of joy will inevitably bring about troubles, so the next hexagram is "Gu" (Guilt). "Gu" originally does not mean "affair"; when things are ruined, various affairs arise, and affairs emerge from ruin, so "Gu" is regarded as the precursor to affairs. Wu Cheng also says: "Lin" originally does not mean "greatness"; "greatness" refers to ruling over others, with the great above and the small below. Any hexagram named "Lin" refers to the affairs of those in a position of authority, so "greatness" is used to explain it. As for the hexagram "Feng" which says "Feng means great," that is truly explaining "greatness."

物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。嗑者，合也。物不可以苟合而已，故受之以《賁》。賁者，飾也。致飾然後亨則盡矣，故受之以《剝》。剝者，剝也。集說 崔氏憬曰：言德業大者，可以觀於人也。

The "Xugua Zhuan" states: When things become great and flourishing, they are worth being looked up to, so the following hexagram is "Guan" (Observation). When there is something to be looked up to, people will come together, so the following hexagram is "Shike" (Breaking the Bones). "Shike" means to come together. Things cannot be hastily put together and left incomplete, so the following hexagram is "Ben" (Beauty). "Ben" means decoration. When decoration reaches its extreme, the path of success comes to an end, so the following hexagram is "Bo" (Splitting Apart). "Bo" means falling away. The collected interpretations cite Cui Jing saying: This refers to those who have great virtue and achievements, who can be looked up to by others.

蘇氏軾曰：君臣父子夫婦朋友之際，所謂合也，直情而行謂之苟，禮以飾情謂之賁，苟則易合，易則相瀆，相瀆則易以離，賁則難合，難合則相敬，相敬則能久，飾極則文勝而實衰，故《剝》。張氏栻曰：賁飾則貴於文，文之太過，則又滅其質而有所不通，故致飾則亨有所盡。

The collected interpretations cite Su Shi saying: the interactions among sovereign and subject, father and son, husband and wife, and friends are called "harmony." Acting according to one's nature directly and bluntly is called hasty, while using propriety to adorn feelings is called ornamental. Hasty actions easily lead to harmony, and easy harmony leads to mutual disregard, and mutual disregard leads to separation. However, if there is ornamentation, it is difficult to achieve harmony, and difficulty in harmony leads to mutual respect, and mutual respect allows for longevity. But when ornamentation reaches its extreme, empty words overshadow substance, and substance then declines, hence the following hexagram is "Breaking Up." The collected interpretations also cite Zhang Xi saying: "Bian" refers to ornamentation, which values appearance; when appearance becomes excessive, it obscures the essence and causes obstruction, so when ornamentation reaches its peak, the condition of being harmonious also reaches its limit.

物不可以終盡，剝窮上反下，故受之以《復》。復則不妄矣，故受之以《無妄》。有無妄然後可畜，故受之以《大畜》。集說 崔氏憬曰：物復其本，則為誠實，故言《復》則《無妄》矣。周子曰：不善之動，妄也。妄復則無妄矣，無妄則誠矣，故《無妄》次《復》。

The "Xugua Zhuan" states: Things cannot continue to decline to the extreme; when they reach a point where there is no way forward, they return to the lower part to start anew, hence the following hexagram is "Fu" (Return). Once the original nature is restored, there is no more falsehood, hence the following hexagram is "Wu Wang" (No Falsehood). Only after there is no falsehood can there be cultivation, hence the following hexagram is "Da Xu" (Great Accumulation). The "Ji Shuo" cites Cui Jing saying: When all things return to their root, it is genuine and without pretense, hence "Fu" is immediately followed by "Wu Wang." The "Ji Shuo" also cites Zhou Dunyi saying: When an evil thought arises, it is falsehood; when the false thought turns back, it is no falsehood; no falsehood is sincerity, hence "Wu Wang" immediately follows "Fu."

郭氏忠孝曰：健為天德，大畜止健，畜天德也，故曰“剛健篤實輝光，日新其德”，不能畜天德，則見於有為者，不能無妄，故天德止於大畜，而動於無妄也。閻氏彥升曰：“無妄然後可畜”，所畜者在德，故曰大。

Collecting Sayings cites Guo Zhongxiao's statement: firmness and strength are the virtues of Heaven. The Great Accumulation hexagram uses Gen (Mountain) to stop Qian (Heaven), and what is accumulated is precisely this Heavenly Virtue. Therefore, the Commentary on the Judgment of the Great Accumulation says, "Firm and strong, solid and real, radiating brilliance, renewing its virtue every day." If Heavenly Virtue cannot be accumulated, then in actions it would inevitably lead to falsehood. Hence, Heavenly Virtue is restrained and cultivated in the Great Accumulation, but expressed and activated in the Without Delusion. Collecting Sayings also cites Yan Yansheng's statement: "Only after there is no delusion can there be accumulation." What is cultivated is virtue, hence it is called "Great."

餘氏芑舒曰：自有事而大。大而可觀，可觀而合，合而飾，所謂忠信之薄而偽之始也，故一變而為剝，《剝》而《復》，則真實獨存而不妄矣。何氏楷曰：不妄與無妄當辨，由不以妄然後能無妄也。

Collective commentary cites Yu Qi Shu's view: From having something to do and thus becoming great, becoming great and thus worthy of admiration, being worthy of admiration and thus having people gathering, and gathering and then adding embellishment—this is exactly where the "loyalty and trust are shallow and deceit begins" as mentioned in the "Laozi," so it changes into "Bao." From "Bao" to "Fu," the embellishment is stripped away completely, leaving only truth remaining, thus no longer being deceptive. Collective commentary also cites He Kai's view: "Not acting recklessly" and "without recklessness" should be clearly distinguished: first one must achieve not acting recklessly, then one can reach the state of being without recklessness.

物畜然後可養，故受之以《頤》。頤者，養也。不養則不可動，故受之以《大過》。物不可以終過，故受之以《坎》。坎者，陷也。陷必有所麗，故受之以《離》。離者，麗也。集說 蘇氏軾曰：養而不用，其極必動，動而不已，其極必過。

The "Xugua Zhuan" states: After things have accumulated, they can then be nurtured, so the next hexagram is "Yi" (Nourishment). Yi means nourishment. Without sufficient nourishment, there can be no action, so the next hexagram is "Daguo" (Great Excess). Things cannot remain excessively excessive, so the next hexagram is "Kan" (Water). Kan means a pitfall. When there is a pitfall, one must rely on something, so the next hexagram is "Li" (Fire). Li means attachment. The collected commentary cites Su Shi saying: Nourishing without using, when nourishment reaches its extreme, movement must occur; moving continuously, when movement reaches its extreme, excess must occur.

閻氏彥升曰：養者君子所以成已，動者君子所以應物，然君子處則中立，動則中立，豈求勝物哉，及其應變，則有時或過，故受之以《大過》。林氏希元曰：不專一則不能直遂，不翕聚則不能發散，故必有養然後能動，不養則不可以動。孟子曰：人有不為也，而後可以有為，即此理也，或受之以《大過》，大過 姜氏寶曰：無所養則其體不立，不可舉動以應大事，惟養充而動，動必有大過人者矣。

Collecting Sayings quotes Yan Yansheng saying: Cultivation is what the gentleman uses to perfect himself, and action is what the gentleman uses to respond to external matters. However, when the gentleman is in quietude, he maintains the middle and stands firm; when he acts, he also maintains the middle and stands firm. Where is there a need to overpower others? It is only when dealing with emergencies that there is inevitably an excess, hence the following hexagram is Great Excess. Collecting Sayings also quotes Lin Xiyuan saying: If the mind and will are not focused, they cannot proceed directly and thoroughly; if the energy is not first gathered and restrained, it cannot be released. Therefore, one must first cultivate before acting; without cultivation, one cannot act. Mencius says, "There are things a person does not do, then he can do other things," which is exactly this principle. (The original text here has a missing passage.) Collecting Sayings also quotes Jiang Bao saying: Without cultivation, the fundamental nature cannot be established, and thus one cannot act to deal with major affairs. Only when sufficiently cultivated can one act, and once acting, it will certainly surpass others greatly.

有天地，然後有萬物。有萬物，然後有男女。有男女，然後有夫婦。有夫婦，然後有父子。有父子，然後有君臣。有君臣，然後有上下。有上下，然後禮義有所錯。夫婦之道，不可以不久也，故受之以《恆》。恆者，久也。

The "Xugua Zhuan" states: First there were heaven and earth, then there were all things; after there were all things, there were men and women; after there were men and women, there were husband and wife; after there were husband and wife, there were father and son; after there were father and son, there were ruler and subject; after there were ruler and subject, there were distinctions of superior and inferior; after there were distinctions of superior and inferior, propriety and righteousness could be established and practiced. The way of husband and wife cannot be without continuity, so the following hexagram is "Heng." Heng means continuity.

集說 干氏寶曰：此詳言人道三綱六紀有自來也，人有男女陰陽之性，則自然有夫婦配合之道，陰陽化生，血體相傳，則自然有父子之親，以父立君，以子資臣，則必有君臣之位，有君臣之位，故有上下之序，有上下之位，則必禮以定其體，義以制其宜，明先王制作，蓋取之於情者也。

Collected interpretations cite Ganbao's statement: This passage explains in detail the origin of the three cardinal principles and six regulations in human relationships. Since humans have the natural nature of male and female, yin and yang, there naturally arises the principle of husband and wife joining together; through the interaction of yin and yang, life is generated, and the lineage and physical forms are passed down generation after generation, naturally giving rise to the affection between father and son; by extending the position of father to that of a ruler, and the status of son to that of a subject, there must be the established position of ruler and subject; with the established position of ruler and subject, there must be a hierarchy of superior and inferior; with the hierarchy of superior and inferior, it is necessary to use rites to define the proper order and to use righteousness to determine the appropriate limits. This shows that the ancients established rites and composed music originally based on human feelings.