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

上經始於《乾》、《坤》，有生之本也；下經始於《咸》、《恆》，人道之首也。《易》之興也，當殷之末世，有妲己之禍，當周之盛德，有三母之功，以言天不地不生，夫不婦不成，相須之至，王教之端，故《詩》以關睢為國風之始，而《易》於《咸》、《恆》，備論禮義所由生也。《朱子語類》：問：“禮義有所錯”，“錯”字陸氏兩音，如何？曰：只是作“措”字，謂禮義有所設施耳。

The Upper Classic begins with the hexagrams Qian (Heaven) and Kun (Earth), which are the fundamental principles of the generation of all things; the Lower Classic begins with Xian (Mutual Attraction) and Heng (Permanence), which mark the beginning of human relationships and ethical conduct. When the Zhou Changes emerged, it coincided with the end of the Shang dynasty, a time of turmoil caused by the intrigues of Daji; it also coincided with the flourishing virtue of the Zhou dynasty, during which the three virtuous mothers, Tai Jiang, Tai Ren, and Tai Si, made great contributions. This means that Heaven cannot produce myriad things without Earth, and a husband cannot establish a family without a wife. The mutual reliance between the two reaches its extreme, which is also the starting point of the sovereign's moral education. Therefore, the Book of Poetry places Guanshu (The Osprey) at the beginning of the National Odes, and the Zhou Changes elaborates on the origin of rites and morality in the hexagrams Xian and Heng. A collected commentary also cites the words of Master Zhu (Zhu Xi): someone asked about the character "cuo" in the phrase "liyi you cuo," meaning "the proper application of rites and morality," and Lu Deming provided two pronunciations for it. Zhu Xi answered that it should be read as "cuo," meaning that rites and morality have a proper place to be applied.

吳氏澄曰：此言《咸》所以為下經之首也，夫婦謂《咸》卦，先言天地萬物男女者，有夫婦之所由也，後言父子君臣上下者，有夫婦之所致也，有夫婦，則其所生為父子，由家而國，雖非父子也，而君尊臣卑之分，如父子也，由國而天下，雖非君臣，而上貴下賤之分，如君臣也，禮義所以分別尊卑貴賤之等。錯，猶置也。《乾》、《坤》、《咸》不出卦名者，以其為上下經之首卦，特別言之。

The collected interpretations cite Wu Cheng's explanation: this passage discusses why the hexagram "Xian" comes first in the lower section of the Classic. The term "husband and wife" refers to the hexagram "Xian." First, it speaks of heaven and earth, all things, and male and female, explaining the origin of husband and wife. Then it discusses father and son, ruler and subject, and superior and inferior, explaining what arises from the existence of husband and wife. With husband and wife, what they produce is father and son. From one family, it extends to a state, where ruler and subject, though not father and son, have the same hierarchical distinction as father and son. From a state, it extends to the world, where ruler and subject, though not father and son, have the same hierarchical distinction as ruler and subject. Ritual and propriety are used to distinguish ranks of respect, honor, and status. The character "cuo" is similar in meaning to "安置" (to place or arrange). The hexagrams "Qian," "Kun," and "Xian" do not explicitly name their hexagrams because they are the first hexagrams of the upper and lower sections, so they are specially described in a different way.

物不可以久居其所，故受之以《遯》。遯者，退也。物不可以終遯，故受之以《大壯》。物不可以終壯，故受之以《晉》。晉者，進也。進必有所傷，故受之以《明夷》。夷者，傷也。傷於外者必反其家，故受之以《家人》。集說 郭氏忠孝曰：“傷乎外者必反其家”，蓋行有不得於人，則反求諸己。

The "Xugua Zhuan" states: Things cannot remain in one place forever, so the next hexagram is "Dun" (Retreating). Dun means retreating. Things cannot retreat forever, so the next hexagram is "Da Zhuang" (Great Strength). Things cannot remain strong forever, so the next hexagram is "Jin" (Progress). Jin means progress. Progress will inevitably lead to harm, so the next hexagram is "Ming Yi" (Bright Disaster). Yi means harm. Those who are harmed outside must return to their home, so the next hexagram is "Jia Ren" (The Family). The collected commentary cites Guo Zhongxiao saying: "Those who are harmed outside must return to their home" means when one's actions do not receive a response from others, one turns inward to seek the cause.

閻氏彥升曰：知進而已，不知消息盈虛，與時偕行，則傷之者至矣，故受之以《明夷》，以利合者，迫窮禍患害相棄也，以天屬者，迫窮禍患害相收也，《明夷》之傷，豈得不反於家人乎。何氏楷曰：《晉》與《漸》皆進，進必有歸者，先以艮，進必有傷者，先以壯也。

Collecting interpretations cite Yan Yansheng's view: if one only knows to advance without understanding that growth and decline, fullness and emptiness must follow the times and circumstances, then harm will come, hence the following hexagram is "Brightening in the Darkness." Those who act based on advantage and disadvantage, when encountering hardship, misfortune, and calamity, will abandon each other; those who are connected by nature and kinship, when encountering hardship, misfortune, and calamity, will instead support each other. How could the harm suffered by "Brightening in the Darkness" not lead one back to the family? Collecting interpretations also cite He Kai's view: both "Progress" and "Gradual Progress" discuss advancement, but why does "Gradual Progress" say advancement must have a destination, while "Progress" says advancement must result in harm? Because "Gradual Progress" comes before "Gentle Hindrance" which represents stopping, while "Progress" comes before "Great Strength" which represents strength.

家道窮必乖，故受之以《睽》。睽者，乖也。乖必有難，故受之以《蹇》。蹇者，難也。物不可以終難，故受之以《解》。解者，緩也。集說 周子曰：家人離必起於婦人，故《睽》次《家人》，以二女同居而志不同行也。

The "Xugua Zhuan" states: When a family's path reaches its end, it inevitably leads to discord, hence the following hexagram is "Kui." Kui means separation or discord. When discord arises, difficulties inevitably follow, hence the next hexagram is "Jian." Jian means hardship. Things cannot remain in hardship forever, so the following hexagram is "Jie." Jie means resolution or easing. The collected commentary cites Zhou Dunyi saying: A family's dispersal must begin with the woman, hence "Kui" immediately follows "Jiaoren"; the hexagram "Kui" represents two women living in the same house but with differing hearts.

項氏安世曰：凡言《屯》者，皆以為難，而《蹇》又稱難者，卦皆有《坎》也，然《屯》“動乎險中”，行乎患難者也，《蹇》見險而止，但為所阻難，而不得前耳，非患難之難也，故居《屯》者，必以經綸濟之，遇《蹇》者，待其解緩而後前。

Collective commentary cites Xiang Anshi's view: Whenever discussing the hexagram Zun, it is regarded as difficult; and Jian is also called difficult, because both hexagrams contain Kan. However, Zun is "moving within danger," meaning a person is actually in the midst of hardship; Jian is when one encounters obstacles and stops, merely being blocked from moving forward, not the kind of difficulty that involves hardship. Therefore, someone in Zun must rely on planning and effort to get through; whereas someone in Jian should wait until the obstacles are eased before proceeding forward.

緩必有所失，故受之以《損》。損而不已必益，故受之以《益》。益而不已必決，故受之以《夬》。夬者，決也。決必有所遇，故受之以《姤》。姤者，遇也。集說 朱氏震曰：益久必盈，盈則必決，堤防是已，故次之以《夬》。胡氏一桂曰：《咸》、《恆》十變為《損》、《益》，亦猶《乾》、《坤》十變為《否》、《泰》也。

The main text of the "Xugua Zhuan" says: When something becomes slack, there must be some loss, so the following hexagram is "Sun" (Loss). Continuous reduction inevitably leads to gain, so the following hexagram is "Yi" (Gain). Continuous gain will inevitably lead to a rupture, so the following hexagram is "Guai" (Judgment). "Guai" means a decisive rupture. After a rupture, there must be an encounter, so the following hexagram is "Gou" (Meeting). "Gou" means an unexpected meeting. The collected interpretations cite Zhu Zhen's saying: When gain continues for a long time, it will inevitably overflow, and overflow will inevitably lead to rupture, just like a dike, so "Guai" follows "Yi". The collected interpretations also cite Hu Yigui's saying: "Xian" and "Heng" undergo ten transformations to become "Sun" and "Yi", just as "Qian" and "Kun" undergo ten transformations to become "Po" and "Tai".

俞氏琰曰：損益盛衰，若循環然，損而不已，天道復還，故必益，益而不已，則所積滿盈，故必決，此乃理之常也。《損》之後繼以《益》，深谷為陵之意也，《益》之後繼以《夬》，高岸為谷之意也。

Collective commentary cites Yu Yan's explanation: reduction and increase, prosperity and decline, are like turning in a circle. If reduction continues without end, the heavenly way will naturally return, so it must turn into increase; if increase continues without end, the accumulated amount will overflow, so it must break through: this is the natural course. After the hexagram of "Loss" comes the hexagram of "Gain," taking the meaning from the Book of Poetry that a deep valley becomes a hill; after the hexagram of "Gain" comes the hexagram of "Judgment," taking the meaning that a high bank collapses into a deep valley.

物相遇而後聚，故受之以《萃》。萃者，聚也。聚而上者謂之升，故受之以《升》，升而不已必困，故受之以《困》。困乎上者必反下，故受之以《井》。集說 崔氏憬曰：冥升在上則窮，故言“升而不已必困”也。張氏栻曰：天下之物，散之則小，合而聚之，則積小以成其高大，故“聚而上者”為“升”也。

The main text of the "Xugua Zhuan" says: Things meet with each other and then gather together, so the following hexagram is "Cui" (Gathering). "Cui" means gathering. When gathered, they rise upward, which is called "Sheng" (Rising), so the following hexagram is "Sheng" (Rising). Continuous rising inevitably leads to difficulty, so the following hexagram is "Kun" (Obstruction). Those who are obstructed at the top must retreat to the bottom, so the following hexagram is "Jing" (Well). The "Ji Shuo" cites Cui Jing, saying: The sixth line at the top of the "Sheng" hexagram speaks of "Ming Sheng," meaning rising in darkness until reaching the top, where there is no way out, hence it is said, "Rising without end will surely lead to difficulty." The "Ji Shuo" also cites Zhang Xi, saying: The things in the world, when scattered, appear small; when gathered together, they can accumulate little into much and become great, so "gathering and rising" is called "Sheng."

項氏安世曰：物相遇而聚者，彼此之情交相會也，以眾言之也，比而有所畜者，繫而止之也，自我言之也，畜有止而聚之義，聚者不必止也。井道不可不革，故受之以《革》。集說 朱氏震曰：井在下者也，井久則穢濁不食，治井之道，革去其古井者而已。

Collecting interpretations cite Xiang Anshi's view: when things meet and come together, it is about the mutual affection between them, speaking from the perspective of the people; when one is close and has something accumulated, it is about keeping and retaining it, speaking from the perspective of oneself. "Xu" contains the meaning of stopping and gathering, while "ju" does not necessarily mean stopping. The main text of the "Xu Gua Zhuan" says: the principle of the well cannot be left unchanged, so it is followed by the "Ge" hexagram. Collecting interpretations also cite Zhu Zhen's view: a well is something located below, and when used for a long time, it becomes dirty and can no longer be drunk from; the method of maintaining a well is simply to remove the old well and renovate it.

革物者莫若鼎，故受之以《鼎》。主器者莫若長子，故受之以《震》。震者，動也。物不可以終動，止之，敵受之以《艮》。艮者，止也。物不可以終止，故受之以《漸》。漸者，進也。進必有所歸，故受之以《歸妹》。得其所歸者必大，故受之以《豐》。豐者，大也。集說 閻氏彥升曰：晉者進也，進必有所傷，漸者進也，進必有歸，何也？曰：晉所謂進者，有進而已，此進必有傷也，漸之所謂進者，漸進而已，烏有不得所歸者乎。

The "Xugua Zhuan" states: What is capable of transforming and changing the fundamental nature of things is none greater than the Cauldron, hence the "Ding" hexagram follows. The one who presides over the ancestral temple and ritual vessels is none more suitable than the eldest son, hence the "Zhen" hexagram follows. Zhen means movement. Things cannot continue moving indefinitely; they must eventually be stopped, hence the "Gen" hexagram follows (the original text mistakenly says "ge" instead of "ge"). Gen means stopping. Things cannot remain stopped forever, hence the "Jian" hexagram follows. Jian means gradual progress. Progress must have a destination, hence the "Gui Mei" hexagram follows. Those who reach their destination must surely become great, hence the "Feng" hexagram follows. Feng means greatness. The collected interpretations cite Yan Yansheng's comment: The "Jin" hexagram is interpreted as progress, yet it says progress inevitably leads to harm; the "Jian" hexagram is also interpreted as progress, yet it says progress inevitably leads to a destination. Why is this so? The answer is: The progress referred to in "Jin" is merely rushing forward, so such progress inevitably leads to harm; the progress referred to in "Jian" is advancing gradually in order, so how could it fail to reach its destination?

朱氏震曰：前曰“與人同者物必歸焉，故受之以《大有》 ”，此曰“得其所歸者必大”，《大有》次《同人》者，處大之道也，《豐》次《歸妹》者，致大之道也。窮大者必失其居，故受之以《旅》。旅而無所容，故受之以《巽》。巽者，入也。

Collecting interpretations cite Zhu Zhen's explanation: previously it was said, "Those who act in harmony with others will surely be welcomed by things, hence it is followed by the hexagram 'Great Possession'." Here it says, "Those who attain their proper place will surely achieve greatness." The hexagram 'Great Possession' comes after 'Harmony with Others,' discussing how to behave when in a time of great prosperity; the hexagram 'Great Strength' comes after 'Return of the Wife,' discussing how to push one's career to great prosperity. The main text of the 'Sequence of Hexagrams' says: those who push prosperity to its extreme will surely lose their place of rest, hence the following hexagram is 'Traveling.' Being in exile without a place to rest, hence the following hexagram is 'Following.' 'Following' means entering.

集說 郭氏雍曰：動極而止，止極復進，進極必傷，進以漸則有歸，歸得其所則大，窮其大則必失，蓋非有大以謙故也。張氏械曰：旅者“親寡”之時，“無所容”也，唯巽然後得所入，故受之以《巽》，而巽者入也。俞氏琰曰；大而能謙則豫，大而至於窮極，則必失其所安，故《豐》後繼以《旅》。

The collected interpretations cite Guo Yong's saying: when movement reaches its extreme, it must stop; when stopping reaches its extreme, it must move forward again. If one pushes forward relentlessly to the extreme, it will surely lead to injury. If one proceeds step by step, there will be a destination, and when one reaches the proper place, it will become great. However, when greatness is pushed to the extreme, it will surely be lost. This is because one has not achieved both richness and humility. The collected interpretations also cite Zhang Xi's saying: The hexagram of Travel is precisely the time of "few close relations," where one has nowhere to rest. Only through flexibility, humility, and modesty can there be a way forward, hence the following hexagram is Wind, and Wind represents entering. The collected interpretations also cite Yu Yan's saying: Greatness combined with humility brings comfort and ease. However, when greatness reaches its extreme, one will surely lose the place to rest, hence the hexagram of Prosperity is followed by the hexagram of Travel.

入而後說之，故受之以《兌》。兌者，說也。說而後散之，故受之以《渙》。渙者，離也。集說 張氏栻曰：入於道故有見而說，故巽，而受之以《兌》。唯說於道，故推而及人，說而後散，故受之以《渙》。項氏安世曰：人之情，相拒則怒，相人則說，故人而後說之。

The "Xugua Zhuan" states: One can only be joyful after having advanced, so the following hexagram is "Dui" (Lake). Dui means joy. After joy comes the spreading out, so the following hexagram is "Huan" (Dispersing). Huan means dispersing. The "Ji Shuo" cites Zhang Xi saying: Having entered the Way, one gains understanding and thus feels joy, so after "Xun" (Wind) comes "Dui" (Lake). It is precisely because one is joyful in the Way that one spreads it to others; after joy comes the spreading out, so the following hexagram is "Huan" (Dispersing). The "Ji Shuo" also cites Xiang Anshi saying: Human nature, when conflicting, leads to anger; when harmonious, leads to joy. Therefore it says "entering and then being joyful."

物不可以終離，故受之以《節》。節而信之，故受之以《中孚》。有其信者必行之，故受之以《小過》。集說 韓氏伯曰：孚，信也。既已有節，則宜信以守之，守其信者，則失貞而不諒之道，而以信為過，故曰《小過》也。

The main text of the "Xugua Zhuan" says: Things cannot continue to be scattered, so the following hexagram is "Jie" (Moderation). With moderation and sincerity to guard it, the following hexagram is "Zhongfu" (Sincerity in the Center). If one holds fast to sincerity, one must put it into practice, so the following hexagram is "Xiaoguo" (Minor Excess). The "Ji Shuo" cites Han Kangbo saying: "Fu" means "sincerity" or "trust." Once there is moderation, one should use sincerity to guard it; but if one rigidly adheres to trust, one loses the principle of "Zhen er bu liang" (uprightness without narrow-mindedness). Making trust excessive leads to "Xiaoguo."

項氏安世曰：有其信，猶《書》所謂有其善，言以此自負而居有之也，自恃其信者，其行必果而過於中。吳氏澄曰：過者行動而踰越之也，故《大過》云動，《小過》云行，凡行動未至其所為未及，既至其所為至，既至而又動又行，則為踰越其所至之地而過也。

The collected interpretations cite Xiang Anshi's statement: "Having faith" is like the "having goodness" mentioned in the Book of Documents, meaning taking this quality as one's own private possession. Those who rely on their faith will act decisively and go beyond the middle path. The collected interpretations also cite Wu Cheng's view: what is called "excess" refers to exceeding the limits in action. Therefore, the Great Excess hexagram speaks of "movement," and the Small Excess hexagram speaks of "action." Any action that has not yet reached its destination is called "not yet reached," and once it has reached its destination, it is called "arrival." If one has already arrived but continues to move further, that is exceeding the proper limit and becomes "excess."

蔡氏清曰：節而信之，必立為節制於此，上之人當信而守之，下之人當信而行之，故受之以《中孚》。有其信者必行之，若果於自信，則於事不加詳審，而在所必行矣，能免於過乎。有過物者必濟，故受之以《既濟》。物不可窮也，故受之以《未濟》。終焉。集說 韓氏伯曰：行過乎恭，用過乎儉，可以矯世勵俗，有所濟也。

Collecting interpretations cite Cai Qing's saying: "To be restrained and trustworthy" means that since restraint has been established here, those in high positions should sincerely uphold it, and those in low positions should sincerely follow it, so the following hexagram is Zhongfú. "Those who are trustworthy must act upon it" means if one is overly confident and decisive, then in handling affairs one no longer carefully examines matters, and whatever one thinks of must be done, how could one avoid excess? The main text of the Xugua transmission says: those who act beyond ordinary people will surely succeed, so the following hexagram is Ji Ji. Things cannot be exhausted, so the last hexagram is Wei Ji, and the entire transmission ends here. Collecting interpretations cite Han Kangbo's saying: living with reverence and restraint, and using resources with frugality, can correct the customs and encourage the people, which is also considered a success.

項氏安世曰：《大過》則踰越常理，故必至於陷。《小過》或可濟事，故有濟而無陷也。坎離之交，謂之《既濟》，此生生不窮之所從出也，而聖人猶以為有窮也，又分之以為《未濟》，此即咸感之後，繼之以恆久之義也。蓋情之交者，不可以久而無弊，故 總論 王氏通中說贊《易》至《序卦》曰：大哉時之相生也，達者可與幾矣，至《雜卦》曰：旁行而不流，守者可與存義矣。

Collected Commentaries cite Xiang Anshi's saying: The hexagram "Great Excess" goes beyond normal principles, so it inevitably leads to being overwhelmed; the hexagram "Small Excess" can still accomplish some things, so it only leads to success and not to being overwhelmed. The trigrams Kan (Water) and Li (Fire) intersecting is called "Already Completed," which is the source of endless generation; yet the sage still considers it to have an end, and thus separates Kan and Li again to form "Not Yet Completed." This is similar to the hexagram "Salty" which talks about mutual attraction, followed by "Constant" which discusses the principle of enduring: when a relationship is formed through affection, over time it is impossible to avoid problems, so... (the original text here is missing.) In the general discussion, Wang Tong's "Middle Sayings" praise the "Zhou Changes" when it discusses the "Order of Hexagrams" saying: the succession of circumstances is mutual and continuous, truly great, and those who are enlightened can discuss subtle matters with them; when it discusses the "Miscellaneous Hexagrams," it says: changes are extensive and penetrating but not reckless or losing control, so those who can maintain discipline can discuss the principles of cultivation and morality.

邵子曰：《乾》、《坤》天地之本，《坎》、《離》天地之用，是以《易》始於《乾》、《坤》，中於《坎》、《離》，終於既《未濟》，而《泰》、《否》為上經之中，《咸》、《恆》為下經之首，皆言乎其用也。又曰：《乾》、《坤》、《坎》、《離》為上篇之用，《兌》、《艮》、《震》、《巽》為下篇之用也，《頤》、《中孚》、《大過》、《小過》為二篇之正也。

In summary, it also cites Shao Yong's statement: The hexagrams Qian and Kun represent the essence of heaven and earth, while Kan and Li represent their functions. Therefore, the Zhou Changes begins with Qian and Kun, places Kan and Li in the middle, and concludes with Ji Ji and Wei Ji. The hexagrams Tai and Po are located in the middle of the Upper Canon, while Xian and Heng are at the beginning of the Lower Canon, all discussing the functions of heaven and earth. Shao Yong also said that Qian, Kun, Kan, and Li are the hexagrams where the functions of the Upper Canon are expressed, while Dui, Gen, Zhen, and Xun are the hexagrams where the functions of the Lower Canon are expressed. Yi, Zhong Fu, Da Guo, and Xiao Guo are the hexagrams that remain constant and opposite within both canons.

又曰：自《乾》、《坤》至《坎》、《離》，以天道也，自《咸》、《恆》至《既濟》、《未濟》，以人事也。程子上下篇又曰：《乾》、《坤》天地之道，陰陽之本，故為上篇之首。《坎》、《離》陰陽之成質，故為上篇之終。《咸》、《恆》夫婦之道，生育之本，故為下篇之首。

Shao Yong also said: From the trigrams Qian and Kun to Kan and Li, it discusses the heavenly way; from Xian and Heng to Ji Ji and Wei Ji, it discusses human affairs. In the general discussion, it also cites Cheng Yi's commentary on the upper and lower parts: Qian and Kun are the great principles of heaven and earth, the fundamental of yin and yang, so they are placed at the beginning of the upper part; Kan and Li are the forms and substances formed by the union of yin and yang, so they are placed at the end of the upper part; Xian and Heng are the way of husband and wife, the fundamental of reproduction, so they are placed at the beginning of the lower part.

《未濟》坎離之合，《既濟》坎離之交，合而交則生物，陰陽之成功也，故為下篇之終。二篇之卦既分，而後推其義以為之次，《序卦》是也。卦之分則以陰陽，陽盛去居上，陰盛者居下。所謂盛者，或以卦，或以爻，卦與爻取義有不同，如《剝》以卦言，則陰長陽剝也。以爻言，則陽極於上，又一陽為眾陰主也。如《大壯》以卦言，則陽長而壯，以爻言則陰盛於上，用各於其所，不相害也。

This is a passage from Cheng Yi's "Commentary on the Upper and Lower Sections" discussing the division of the sections in the Classic of Changes. The hexagram "Without Completion" is the meeting of the hexagrams Kan and Li, while "Completion" is the mutual communication between Kan and Li. When they meet and communicate, all things are generated, which is the completion of the function of yin and yang. Therefore, these two hexagrams are placed at the end of the lower section. Once the hexagrams in the upper and lower sections are determined, the reasoning behind their meanings is then used to arrange their order, which is what the "Sequence of Hexagrams" does. The standard for dividing the sections is based on yin and yang: hexagrams with strong yang energy are placed in the upper section, and those with strong yin energy are placed in the lower section. The term "strong" sometimes refers to the entire hexagram, and sometimes to a particular line. The meaning of "strong" in the context of hexagrams and lines is not the same. For example, the hexagram "Decay" is, from the perspective of the hexagram, characterized by increasing yin energy and decreasing yang energy; but from the perspective of the lines, it is a single yang line that is at the top, and is the master of a single yang line among five yin lines. Another example is the hexagram "Great Strength," which, from the perspective of the hexagram, is characterized by increasing and strong yang energy; but from the perspective of the lines, it is the case that yin lines are strong in the upper position. These two meanings are applied in their respective appropriate contexts and do not interfere with each other.

乾父也，莫亢焉，坤母也，非乾無與為敵也，故卦有《乾》者居上篇，有《坤》者居下篇。而《復》陽生，《臨》陽長，《觀》陽盛，《剝》陽極，則雖有《坤》而居上，《姤》陰生，《遯》陰長，《大壯》陰盛，《遯》陰極，則雖有《乾》而居下，其餘有乾者皆在上篇，《泰》、《否》、《需》、《訟》、《小畜》、《履》、《同人》、《大有》、《無妄》、《大畜》也。

Qian represents the father, and there is nothing more exalted than it; Kun represents the mother, and nothing can match it except Qian. Therefore, all hexagrams containing Qian are placed in the upper section, and those containing Kun are placed in the lower section. However, Fu is the first emergence of yang, Lin is the gradual growth of yang, Guan is the full flourishing of yang, and Bo is the exhaustion of yang. These four hexagrams, although containing Kun, are still placed in the upper section. Cui is the first emergence of yin, Duan is the gradual growth of yin, Da Zhuang is the dominance of yin in the upper position, and Guai is the exhaustion of yin. These four hexagrams, although containing Qian, are still placed in the lower section. Apart from these, all hexagrams containing Qian are placed in the upper section, which are Tai, Pí, Xū, Sòng, Xiao Xu, Lǚ, Tong Ren, Da You, Wu Wang, Da Xu, totaling ten hexagrams.

有坤而在上篇，皆一陽之卦也，卦五陰而一陽，則一陽為之主，故一陽之卦皆在上篇，《師》、《謙》、《豫》、《比》、《復》、《剝》也，其餘有坤者，皆在下篇，《晉》、《明夷》、《萃》、《升》也。卦一陰五陽者，皆有乾也，又陽眾而盛也，雖眾陽說於一陰，說之而已，非如一陽為眾陰主也。王弼云，一陰為之主，非也，故一陰之卦，皆在上篇，《小畜》、《履》、《同人》、《大有》也。

Those hexagrams that have the Earth hexagram as their structure but are still listed in the upper section are all "hexagrams of one yang line." Within a single hexagram, if five lines are yin and only one line is yang, that single yang line becomes the dominant line of the entire hexagram. Therefore, all hexagrams of one yang line are placed in the upper section, which are the hexagrams of "Military Campaign," "Humility," "Joy," "Union," "Return," and "Decrease," totaling six hexagrams. The remaining hexagrams that have the Earth hexagram as their structure are placed in the lower section, which are the hexagrams of "Progress," "Bright Abundance," "Gathering," and "Ascending," totaling four hexagrams. As for hexagrams with one yin line and five yang lines, they all have the Heaven hexagram as their structure, and since there are many yang lines, their energy is strong. Although all the yang lines are pleased with that single yin line, it is only a matter of being pleased with it, not like the case of the hexagrams of one yang line where the single yang line serves as the master over the other yin lines. Wang Bi said that these types of hexagrams are "hexagrams with one yin as the master," but this interpretation is incorrect. Therefore, the hexagrams of one yin line are also placed in the upper section, which are the hexagrams of "Small Accumulation," "Following," "Union with Others," and "Great Possession," totaling four hexagrams.

卦二陽者，有坤則居下篇，《小過》雖無坤，陰過之卦也，亦在下篇，其餘二陽之卦，皆一陽生於下而達於上，又二體皆陽，陽之盛也，皆在上篇，《屯》、《蒙》、《頤》、《習坎》也。

In the hexagrams, those with only two yang lines are classified into the lower section if they have the Kun trigram as their body. Although the hexagram of Xiao Guo does not contain the Kun trigram, it is considered to have excessive yin energy and is also placed in the lower section. The remaining hexagrams with two yang lines have the single yang line originating in the lower trigram and extending to the upper trigram, and both the upper and lower trigrams are yang trigrams, indicating strong yang energy, so they are all placed in the upper section, which includes the hexagrams Zun, Meng, Yi, and Xi Kan.

陽生於下，謂震坎在下，震生於下也，坎始於中也，達於上，謂一陽至上，或得正位，生於下而上達，陽暢之盛也，陽生於下而不達於上，又陰眾而陽寡復失正位，陽之弱也，《震》也《解》也，上有陽而下無陽，無本也，《艮》也，《蹇》也，《震》、《坎》、《艮》以卦言，則陽也，以爻言，則皆始變微也，而震之上艮之下無陽，坎則陽陷，皆非盛也，唯習坎則陽上達矣，故為盛。

The phrase "yang is born from below" refers to the trigrams Zhen and Kan being located in the lower trigram. In Zhen, the single yang line is born at the very bottom, while in Kan, the single yang line arises from the middle line. "Reaching above" means that this single yang line can ascend to the upper trigram or occupy the proper position. When yang is born in the lower trigram and can ascend to the upper trigram, it represents a flourishing state of yang energy. Conversely, if yang is born in the lower trigram but fails to reach the upper trigram, and is accompanied by many yin lines, few yang lines, and the yang lines losing their proper positions, this indicates a decline of yang energy. The trigrams Zhen and Jie are examples of this. When the upper trigram has yang but the lower trigram has none, it is like having no foundation, as seen in the trigrams Gen and Jian. The trigrams Zhen, Kan, and Gen all belong to yang in terms of their trigram structure, but in terms of their lines, they are just beginning to change, with weak momentum. In Zhen, the upper trigram has no yang lines; in Gen, the lower trigram has no yang lines; in Kan, the yang line is sandwiched between two yin lines. None of these are considered strong. Only the trigram Xin Kan has yang energy that can ascend, so it is considered strong.

卦二陰者，有乾則陽盛可知，《需》、《訟》、《大畜》、《無妄》也，無乾而為盛者，《大過》也，《離》也，《大過》陽盛於中，上下之陰弱矣。陽居上下，則綱紀於陰，《頤》是也。

In the hexagrams, those with only two yin lines, if they carry the Qian trigram, the abundance of yang energy is evident, which refers to the hexagrams Xin, Song, Da Xu, and Wu Wang. If they do not carry the Qian trigram but still indicate strong yang energy, they are Da Guo and Li. In Da Guo, four yang lines gather in the center, making the two yin lines at the top and bottom appear weak. When the yang lines are at the top and bottom, they can function like a framework to restrain the middle yin lines, as seen in the hexagram Yi.

陰居上下，不能主制於陽而反弱也，必上下各二陰，中唯兩陽，然後為勝，《小過》是也，《大過》、《小過》之名可見也，離則二體上下皆陽，陰實麗焉，陽之盛也，其餘二陽之卦，二體俱陰，陰盛也，皆在下篇，《家人》、《睽》、

In reverse, the yin lines are located at the top and bottom ends but cannot dominate or control the yang line in the middle, thus revealing their own weakness; only when there are two yin lines at both top and bottom, leaving two yang lines in the middle, can yin prevail. The hexagram of Xiao Guo is exactly like this. The names of the hexagrams Da Guo ("Great Overstep") and Xiao Guo ("Small Overstep") clearly indicate the difference between strength and weakness. In the hexagram Li, the first and last lines of both upper and lower trigrams are yang lines, with yin lines actually attached to them, still belonging to the dominance of yang energy. As for the other hexagrams with two yin lines (the original text mistakenly says "two yang lines"), where both upper and lower trigrams are yin, that represents the flourishing of yin energy, so they are all compiled in the lower section, namely Ji Ren and Kui... The original text here has a missing passage, and the listed hexagram names are incomplete. The text then directly continues with the words of Xiang Anshi.

項氏安世曰：上經言天地生萬物，以氣而流形，故始於《乾》、《坤》，終於《坎》、《離》，言氣化之本也，下經言萬物之相生，以形而傳氣，故始於《咸》、《恆》，終於《既濟》、《未濟》，言夫婦之道也。蔡氏清曰：《序卦》之義，有相反者，有相因者，相反者，極而變者也，相因者，其未至於極者也，總不出此二例。

Xiang Anshi said: The Upper Classic discusses the generation of all things by heaven and earth, which proceeds from qi to form, so it begins with the trigrams Qian and Kun and ends with Kan and Li, explaining the fundamental principle of qi transformation. The Lower Classic discusses the mutual generation among things, which proceeds from form to transmit qi movements, so it begins with Xian and Heng and ends with Ji Ji and Wei Ji, explaining the principle of the relationship between husband and wife. Cai Qing said: The principles for arranging the trigrams in the "Xugua Zhuan" are of two kinds: one is opposite and complementary, and the other is successive and dependent. The opposite kind occurs when a situation reaches its extreme and then reverses; the successive kind occurs when it has not yet reached its extreme and continues naturally. The entire sequence cannot escape these two principles.

集說 孔氏穎達曰：《序卦》依文王上下而次序之，此《雜卦》，孔子更以意錯雜而對，辨其次第，不與《序卦》同。《朱子語類》云：卦有反有對，《乾》、《坤》、《坎》、《離》是反，《艮》、《兌》、《震》、《巽》是對，《乾》、《坤》、《坎》、《離》，倒轉也只是四卦，《艮》、《兌》、《震》、《巽》倒轉則為《中孚》、《頤》、《小過》、《大過》，其餘皆是對卦。

Collected Commentaries: Kong Yingda said that the "Sequence of Hexagrams" follows the order established by King Wen for the upper and lower parts of the Classic. This "Miscellaneous Hexagrams" passage, however, was composed by Confucius according to his own interpretation, arranging the sixty-four hexagrams in pairs in a mixed order to clarify their relationships, which is different from the arrangement in the "Sequence of Hexagrams." Master Zhu said that hexagrams have "reversals" and "opposites." The hexagrams of Qian, Kun, Kan, and Li belong to "reversals," while those of Gen, Dui, Zhen, and Xun belong to "opposites." The hexagrams of Qian, Kun, Kan, and Li, when reversed, remain the same in form. The hexagrams of Gen, Dui, Zhen, and Xun, when reversed and overlapped in pairs, form hexagrams such as Zhongfou, Yi, Xiaoguo, and Daguò, which retain their original shapes. Except for these, all sixty-four hexagrams are paired oppositely.

又云：八卦便只是六卦，《乾》、《坤》、《坎》、《離》是四正卦，《兌》便是翻轉底《巽》，《震》便是翻轉的《艮》，六十四卦，只八卦是正卦，餘便只二十四卦，翻轉為五十六卦，《中孚》是個雙夾底離，《小過》是個雙夾的《坎》，《大過》是個厚畫底《坎》，《頤》是個厚畫底《離》。

Master Zhu also said: the eight trigrams composed of three lines are actually equivalent to six trigram forms. The trigrams Qian, Kun, Kan, and Li are four fundamental trigrams, and when reversed, they remain the same. Dui is the form of Xun reversed, and Zhen is the form of Gen reversed. Among the sixty-four trigrams, only eight remain unchanged when reversed; the rest actually consist of twenty-eight trigram forms (the original text says 'twenty-four,' which is likely a copying error). When each of these twenty-eight is reversed, they form fifty-six trigrams. Zhongfou is the form of Li with the central line made into a broken line, sandwiched between the two sides. Xiaoguo is the form of Kan with the central line made into a solid line, sandwiched between the two sides. Dagu is the form of Kan with the yang line thickened. Yi is the form of Li with the yin line thickened.

又云：三畫之卦，只是六卦，即六畫之卦，以正卦八，加反卦二十有八，為三十有六，六六三十六也，邵子謂之暗卦，小成之卦八，即大成之卦六十四，八八六十四也，三十六與六十四同。

Master Zhu said again that the small completed hexagrams, made of three lines, have only six different forms. The large completed hexagrams, with six lines, follow the same principle: taking the eight unchanging original trigrams and adding twenty-eight reversed trigrams that form one shape when paired, they total thirty-six, which is six multiplied by six. Shao Yong called these thirty-six trigrams "dark trigrams." The small trigrams are eight in number, and when they are overlapped and expanded to form the large trigrams, they become sixty-four, which is eight multiplied by eight. Although the numbers thirty-six and sixty-four are different, the trigrams they contain are actually the same set.

乾剛坤柔，比樂師憂。集說 蘇氏軾曰：有親剛樂，動眾則憂。朱氏震曰：此得位而眾從之，故樂，師犯難而眾比之，故憂，憂樂以天下也。臨觀之義，或與或求。本義 以我臨物曰“與”，物來觀我曰“求”，或曰：二卦耳有與求之義。集說 郭氏雍曰：《臨》與所臨，《觀》與所觀，二卦皆有與求之義，或有與無求，或有求無與，皆非《臨》、《觀》之道。

The "Zagua Transmission" says: "Qian is strong and firm, Kun is gentle and yielding, Bi brings joy, and Shi brings sorrow." The collected interpretations state: Su Shi said, when there is close affinity, there is joy; when one mobilizes the people, there is sorrow and toil. Zhu Zhen said, in the "Bi" hexagram, the nine in the fifth position attains a high position and has the people following him, thus bringing joy; in the "Shi" hexagram, the nine in the second position faces danger and has the people relying on him, thus bringing sorrow and toil. This sorrow and joy are both concerns for the world. The "Zagua Transmission" also says: "The meanings of Lin and Guan involve giving and seeking." The original meaning is: when I go to govern external things, it is called "giving," which means giving; when external things look up to me, it is called "seeking," which means seeking. Another interpretation is that these two hexagrams each contain both "giving" and "seeking" meanings. The collected interpretations state: Guo Yong said, the "Lin" hexagram has one party that governs and one that is governed, and the "Guan" hexagram has one party that observes and one that is observed. Both hexagrams contain both "giving" and "seeking" meanings. If there is only giving without seeking, or only seeking without giving, it does not conform to the proper way of the "Lin" and "Guan" hexagrams.

屯見而不失其居，蒙雜而著。本義 《屯》震遇坎，震動故“見”，坎險不行也，《蒙》坎遇艮，坎幽昧，艮光明也。或曰，《屯》以初言，《蒙》以二言。集說 蘇氏軾曰：“君子以經綸”，故曰“見”。“盤桓利居貞”，故曰“不失其居”。蒙以養正，蒙正未分，故曰“雜”。童明，故曰“著”。龔氏原曰：不見則不足以濟眾，不居則不足以為主。柴氏中行曰：在蒙昧之中，雖未有識別，而善理昭著。

The "Zagua Transmission" says: "The hexagram Zun shows itself without losing its place, and Meng is mixed yet clear." The original meaning is that the hexagram Zun has Zhen below and Kan above. Zhen represents movement, so it is said "to show itself," meaning to appear. Kan represents danger, so it does not act rashly, hence "without losing its place." The hexagram Meng has Kan below and Gen above. Kan represents darkness, and Gen represents brightness, so it is both "mixed" and "clear." Another interpretation is that Zun takes its meaning from the first line, Choujiu, and Meng takes its meaning from the second line, Jiuer. According to collected interpretations: Su Shi says that the "Great Image" of Zun speaks of "the gentleman's ability to plan and manage," hence "to show itself"; the line statement of Choujiu says "to hesitate, advantageous to stay and be steadfast," hence "without losing its place." For Meng, the "Commentary on the Judgment" says "to nurture righteousness in confusion," and in confusion, right and wrong have not yet been distinguished, hence "mixed"; once the child is enlightened, right and wrong become clear, hence "clear." Gongsuan says, without showing itself, one cannot save the people; without staying and being steadfast, one cannot be the leader of the people. Chai Zhonghang says, although people are in confusion and have not yet developed clear discernment, the principle of goodness is already clearly visible.

震，起也。艮，止也。損益，盛衰之始也。集說 虞氏翻曰：《震》陽動行，故起。《艮》陽終止，故止。朱氏震曰：陽起於《坤》而出《震》，則靜者動，陽止於《艮》而入《坤》，則動者靜。郭氏雍曰：損已必盛，故為盛之始，益已必衰，故為衰之始，消長相循，在道常如是也。俞氏琰曰：《損》、《益》蓋未至於盛衰，而盛衰自此始也。

The Zaguashu says: "Zhen, means movement. Gen, means stillness. Shen and Yi, are the beginning of prosperity and decline." Collected interpretations: Yu Fan says, the hexagram Zhen represents the movement of yang energy and its circulation, hence called "movement"; the hexagram Gen represents yang energy reaching its limit and stopping, hence called "stillness." Zhu Zhen says, yang energy sprouts from Kūn and emerges through Zhen, so stillness turns into movement; yang energy stops at Gen and returns to Kūn, so movement turns into stillness. Guo Yong says, when reduction reaches its limit, it must turn into prosperity, so the hexagram Shen is the beginning of turning into prosperity; when increase reaches its limit, it must turn into decline, so the hexagram Yi is the beginning of turning into decline. Reduction and increase alternate in a cycle, which is how the heavenly way has always been. Yu Yan says, the hexagrams Shen and Yi themselves have not yet reached the stage of prosperity or decline, but the trend of prosperity and decline begins here.

錢氏志立曰《損》、《益》、《否》、《泰》，為盛衰反覆之介，《易》所最重者也，《雜卦》於它卦分舉，而《損》、《益》、《否》、《泰》則合舉之，以明盛衰之無常，反覆之甚速也。《周易》自《乾》、《坤》至《否》、《泰》十二卦，自《咸》、《恆》至《損》、《益》十二卦，此除《乾》、《坤》外，自《比》、《師》至《損》、《益》十卦，自《成》、《恆》至《泰》、《否》十卦。

Qian Zhili said: The four hexagrams of "Zhen" (Loss), "Yi" (Gain), "Pou" (Obstruction), and "Tai" (Peace) are the key points where prosperity and decline alternate, and these are the aspects most valued in the Zhou Changes. The "Zagua Zhuan" treats all other hexagrams individually, but it groups together "Zhen", "Yi", "Pou", and "Tai", precisely to indicate that prosperity and decline have no fixed pattern and change very rapidly. Looking at the order of the Zhou Changes' main text, the upper section starts from "Qian" (Heaven) and "Kun" (Earth) up to "Pou" and "Tai", totaling twelve hexagrams; the lower section starts from "Xian" (Mutual Attraction) and "Heng" (Permanence) up to "Zhen" and "Yi", also totaling twelve hexagrams. In this "Zagua Zhuan", excluding "Qian" and "Kun", it starts from "Bi" (Union) and "Shi" (Army) up to "Zhen" and "Yi", totaling ten hexagrams; and from "Xian" and "Heng" (the original text mistakenly says "Cheng") up to "Tai" and "Pou", also totaling ten hexagrams, with the numbers matching exactly before and after.

大畜，時也。無妄，災也。本義 止健者，時有適然，無妄而災自外至。集說 郭氏雍曰：“君子藏器於身，待時而動”，然則“多識前言往行以畜其德”，亦以待時也，《無妄》之謂災，其餘自作孽而已，故《無妄》“匪正有眚”。

The *Zagua Zhuan* says: "Great Accumulation is timely. Without Delusion is a calamity." The original meaning is: being able to restrain the strong and vigorous force is because the situation is just right; *Wu Wang* refers to a situation where there is no inherent delusion, but calamity comes from outside. The collected interpretations say: Guo Yong says, the *Xici Zhuan* states "A gentleman keeps his talents within himself and waits for the right time to act," so *Da Xu* in its *Daxiang* says "to know much of past words and deeds in order to accumulate virtue," which is also for waiting for the right time. The calamity encountered in *Wu Wang* is truly called "calamity," while other misfortunes are merely the result of one's own wrongdoing, so the *Wu Wang* hexagram states "its not being upright leads to misfortune" — a misfortune caused by not following the right path is called "sheng," not "zai."

萃聚而升不來也，謙輕而豫怠也。集說 郭氏雍曰：謙輕己，豫怠己也，以樂豫，故心怠，是以君子貴知幾。《朱子語類》云：“輕”是不自尊重，卑少之義，“豫”是悅之極，便放倒了，如上六“冥豫”是也。項氏安世曰：自以為少，故“謙”。自以為多，故“豫”，小故“輕”，多故“怠”。柴氏中行曰：謙者視己若甚輕，豫則有滿盈之志而怠矣。張氏振淵曰：《萃》有聚而尚往之義，《升》有莊而不反之義。

The *Zagua Zhuan* says: "Cui gathers and rises without coming back; Qian is light-hearted and Yu is lazy." The collected commentary says: Guo Yong explains that "Qian" refers to looking at oneself as light, while "Yu" refers to becoming lazy due to indulgence in joy and ease. Because one becomes slack-minded through indulgence in comfort and ease, the gentleman values "zhijiji" (awareness of the right moment), being alert at the very beginning. The *Zhu Zi Yu Le* says: "Light" means not valuing oneself highly and placing oneself in a humble position; "Yu" means being excessively joyful, leading to slackness and collapse, as seen in the sixth line at the top of the *Yu* hexagram, "mingyu" (deep indulgence). Xiang Anshi says, one can be *Qian* because one feels insufficient, and one tends toward *Yu* because one feels sufficient. Seeing oneself as small is called "light"; thinking oneself full is called "laziness." Chai Zhonghang says, a humble person sees himself as extremely slight, while a contented person harbors a full heart and becomes lazy. Zhang Zhenyuan says, *Cui* has the meaning of gathering yet still moving forward, while *Sheng* means moving upward without returning.

噬嗑，食也。賁，無色也。本義 白受采。集說 郭氏雍曰：《賁》以白賁無咎，故無色則質全，有天下之至賁存焉。項氏安世曰：物消曰“食”，噬者合，則強物消矣。案 此二語之義，即所謂“食”取其充腹，衣取其蔽體者也，若飫於膏梁，則噬之不能合，而失飲食之正，若競於華美，則目迷五色，而非自然之文。

The Zage Zhuan says: "Shihe, meaning food. Ben, meaning without color." The original meaning is that a white base can bear the embellishment. The collected interpretations say that Guo Yong said, the upper ninth line of the Ben hexagram speaks of "white Ben" and does not commit a mistake, indicating that without miscellaneous colors, the essence is complete. The highest literary ornamentation in the world is precisely here. Xiang Anshi said, when something is consumed, it is called "food," "Shi" means the upper and lower jaws bite together; once they bite together, even the hardest thing is consumed. According to this, these two sentences mean what is commonly said: food is taken for the purpose of filling the stomach, clothing is taken for the purpose of covering the body. If one一味 indulges in rich and fatty food, then one cannot bite or swallow, losing the proper way of eating. If one一味 pursues beauty, then the five colors confuse the eyes, and it cannot be considered the natural ornamentation inherent in things.

兌見而巽伏也。本義 《兌》陰外見，《巽》陰內伏。集說 何氏楷曰：《巽》本以陰在下為能巽也，《彖傳》乃為“剛異乎中正而志行，柔皆順乎剛”。《兌》本以陰在上為能說也。《彖傳》乃謂“剛中而柔外，說以利貞”，蓋終主陽也云爾。

The *Zagua Commentary* says: "The *Dui* is revealed and the *Xun* is concealed." The original meaning is that in the hexagram *Dui*, the hidden yao (line) is revealed on the outside, while in the hexagram *Xun*, the hidden yao is concealed below. The collected interpretations state that He Kai said, the hexagram *Xun* is called *Xun* because it has a hidden yao in the lower position, which can bow down to the yang, thus expressing the meaning of yielding and entering; however, the *Xun* *Commentary on the Judgment* says, "The strong is yielding in the center and the upright, and the flexible follows the strong." The hexagram *Dui* is called *Dui* because it has a hidden yao in the upper position, which can express joy and harmony, thus expressing the meaning of joy; however, the *Dui* *Commentary on the Judgment* says, "The strong is in the center and the flexible is on the outside, expressing joy and benefiting through uprightness." It is evident that the *Commentary on the Judgment* ultimately bases its statements on the principle of yang strength.

隨，無故也。蠱，則飭也。本義 《隨》前無故，《蠱》後當飭。集說 俞氏琰曰：故，謂故舊，與革去故之故同，隨人則忘舊，《蠱》則飭而新也。案 無故，猶莊子言去故，人心有舊見，則不能隨人，故堯舜舍己從人者無故也。

The *Zagua Zhuan* says: "Following, is without old things.蛊, is to renovate." The original meaning is: The *Following* hexagram represents moving forward in compliance without being bound by past matters, while *Gǔ* refers to something that has already decayed and needs to be rectified. According to the collected interpretations: Yu Yanyan says, "Old things" refers to existing conventions, and it has the same meaning as "old things" in the *Revolution* hexagram, which means to remove the old. Following others requires forgetting one's own previous views. The *Gǔ* hexagram involves renovating to bring about renewal. Note: The idea of "without old things" is similar to the concept of "discarding the old" in the *Zhuangzi*. If a person holds onto fixed notions, they cannot follow others. Therefore, Yao and Shun were able to abandon their own preconceptions and listen to others, which is the true meaning of "without old things."

剝，爛也。復，反也。集說 項氏安世曰：剝，爛盡。復，反生也。凡果爛而仁生，物爛而蠱生，木葉爛而根生，糞壤爛而苗生，皆《剝》、《復》之理也。徐氏幾曰：剝爛則陽窮於上，復反則陽生於下，猶果之爛墜於下，則可種而生矣。

The *Zagua Transmission* says: "Pei means to rot; Fu means to return." The collected interpretations state: Xiang Anshi said, "Pei" refers to rotting to the extreme, while "Fu" refers to the return after complete rotting. Whenever a fruit rots but its seed sprouts, when an object decays but insects proliferate, when leaves decay but the roots grow, and when manure decomposes and crops sprout, these are all examples of the principle of Pei and Fu following each other. Xu Ji said, when something decays and rots, the yang energy reaches its peak at the top; when it returns and regenerates, the yang energy arises again at the bottom. It is like a ripe fruit falling to the ground, which can then be sown again and grow anew.

晉，晝也。明夷，誅也。本義 誅，傷也。井通而困相遇也。本義 剛柔相遇而剛見掩也。集說 張子曰：澤無水，理勢適然，故曰“相遇。”朱氏震曰：往來不窮，故曰“井通”，遇陰則見掩而困，唯其時也。郭氏雍曰：“往來井井”，則其道通，田遇剛掩，所以為《困》。項氏安世曰：自《乾》、《坤》至此三十卦，正與上經之數相當，而下經亦以《咸》、《恆》為始，以此見卦雖以雜名，而《乾》、《坤》、《咸》、《恆》上下經之首，則未嘗雜也。

The *Zagua Zhuan* says: "Jin, the day; Mingyi, the punishment." The original meaning is that "punishment" refers to injury. It also says: "The well is unblocked, and the困 meets it." The original meaning is that the yang and yin meet, and the yang is obscured by the yin. The collected interpretations say: Zhang Zai says that the *Dun* hexagram's *Daxiang* describes "the marsh without water," with water leaking below the marsh, which is the natural situation of things, so it is called "meeting." Zhu Zhen says that the well water flows continuously and is never exhausted, so it is called "the well is unblocked"; when yang meets yin, the yang is obscured and becomes trapped, which is only due to the situation of the time. Guo Yong says that the *Jing* hexagram's statement says "coming and going in the well," showing that its path is unblocked; the *Kun* hexagram becomes *Kun* because it meets the yin that obscures the yang (the original text mistakenly writes "field" instead of "because"). Xiang Anshi says that the *Zagua* starts counting from *Qian* and *Kun* up to here, exactly thirty hexagrams, matching the number of hexagrams in the Upper Classic; then the latter part again starts with *Xian* and *Heng*. Thus, although this text is called "miscellaneous," *Qian* and *Kun* and *Xian* and *Heng* remain at the beginning of the Upper and Lower Classics, and have never been disturbed.

咸，速也。恆，久也。本義 咸速，恆久。集說 蔡氏淵曰：有感則應故速，常故能久。蔡氏清曰：“咸”非訓速也，天下之事，無速於感通者，故曰“咸速”。渙，離也。節，止也。解，緩也。蹇，難也。睽，外也。家人，內也。否泰，反其類也。集說 虞氏翻曰：渙散故“離”，節制度數故“止”。

The *Zagua Transmission* says: "Xian means quickness. Heng means duration." The original meaning is that *Xian* takes the meaning of quickness, and *Heng* takes the meaning of duration. The collected interpretations say: Cai Yuan said, because there is a response whenever there is a feeling, so it is quick; because it can maintain the constant and not change, so it can be enduring. Cai Qing said, the character "Xian" itself is not interpreted as "speed"; only because there is nothing in the world faster than mutualsympathetic response, so it is said "Xian speed." The *Zagua Transmission* also says: "Huan means separation. Jie means stopping. Jie means easing. Jian means difficulty. Kui means externality. Jiaoren means interiority. Pinyin Tai means returning to their kind." The collected interpretations say: Yu Fan said, *Huan* is water and wind dispersing, so it is called "separation"; *Jie* is limiting the measure and making it limited, so it is called "stopping."

張子曰：天下之難既解，故安於佚樂，每失於緩。《蹇》者“見險而止”，故為“難”。項氏安世曰；《渙》、《節》正與《井》、《困》相反，《井》以木出水，故居塞而能通，《渙》則以水浮木，故通之極而至於散也。《節》以澤上之水，故居通而能塞，《困》為澤下之水，故塞之極而至於困也。徐氏幾曰：《睽》者疏而外也，《家人》者親而內也。俞氏琰曰：《渙》、《節》皆有坎水，風以散之則離，澤以瀦之則止。徐氏在漢曰：外，猶言外之也，非內外之外，以情之親疏為內外也。

Zhang Zai said: When the troubles of the world have been removed, people become content with ease and comfort, often losing themselves in slackness and laziness, so the character "jie" in the "Xie" hexagram is interpreted as "relaxation." The "Jian" hexagram's "Tuanzhuan" says "seeing danger and being able to stop," so the character "Jian" is interpreted as "difficulty." Xiang Anshi said: The hexagrams "Huan" and "Jie" are exactly opposite to the hexagrams "Jing" and "Kun." "Jing" has the trigram Xun (wind) below and Kan (water) above, using a wooden bucket to draw water up, so even in a closed-off place, water can flow; "Huan" has Kan (water) below and Xun (wind) above, with water floating the wood, so when things are flowing freely, they tend to scatter. "Jie" has the trigram Dui (lake) below and Kan (water) above, with water stored above the lake, so even in a place where things are flowing, there is control and obstruction; "Kun" has Kan (water) below and Dui (lake) above, with water leaking below the lake, so when blocked completely, it becomes a state of hardship. Xu Ji said: "Kui" refers to distant feelings and mutual estrangement, while "Jiaoren" refers to close feelings and mutual intimacy. Yu Yan said: Both "Huan" and "Jie" hexagrams contain the trigram Kan (water); when blown by wind, it becomes "Li" (fire), and when stored in a lake, it becomes "Zhi" (stop). Xu Zaihan said: The character "wai" here means treating someone as an outsider, not the "wai" in inner and outer trigrams, but rather dividing inside and outside based on the closeness of feelings.

大壯則止，遯則退也。本義 止，謂不進。集說郭氏雍曰：壯不知止，小人之壯也。君子之壯，則有止。《遯》之退，《大壯》之止，則克己之道。趙氏玉泉曰：《大壯》以“壯趾”為“凶”，“用壯”為“厲”，欲陽之知所止也，《遯》以“嘉遯”為“吉”，“肥遯”為“利”，欲陽之知所處也。何氏楷曰：壯不可用，宜止不宜躁，遯與時行，應退不應進，止者難進，退者，易退也。

The Zage Zhuan says: "The hexagram Da Zhuang indicates stopping, and the hexagram Duan indicates retreat." The original meaning is that "stopping" refers to not advancing further. The collected interpretations state that Guo Yong said, if one is strong but does not know when to stop, that is the strength of a petty person; the strength of a gentleman is always knowing when to stop. The retreat in the Duan hexagram and the stopping in the Da Zhuang hexagram are both exercises in self-restraint. Zhao Yuquan said, in the Da Zhuang hexagram, the initial line "strong at the foot" is considered "auspicious," and the third line "a petty person using strength" is considered "dangerous," which is precisely to teach the yang lines to know where to stop. In the Duan hexagram, the fifth line "auspicious retreat" is considered "auspicious," and the top line "complete retreat" is considered "no disadvantage," which is precisely to teach the yang lines to know where to be. He Kai said, strength should not be relied upon; when one should stop, one should not be impetuous. Retreat should be done according to the time; when one should retreat, one should not advance. Those who know when to stop are not inclined to act lightly, and those who know when to retreat can naturally withdraw easily.

本義 既明且動，其故多矣。集說 朱氏震曰：《大有》六五，柔得尊位而有其眾，有其眾則眾亦歸之，故曰大有眾也。《同人》六二，得中得位而同乎人，同乎人則人亦親之，故曰“同人親也”。潘氏夢旂曰：物盛則多故，旅寓則少親。

The original text here is missing the main passage of the "Zagua Zhuan" which says, "Da You, meaning multitude. Tong Ren, meaning kinship... Feng, meaning many troubles, kinship is few and travelers are many." Only the commentary below remains. Original Meaning: The "Feng" hexagram has the Li (Fire) trigram bright below and the Zhen (Thunder) trigram active above. It is both clear-sighted and active, so encountering changes and troubles naturally occurs. Collected Commentaries: Zhu Zhen said, in the "Da You" hexagram, the sixth line in the fifth position, a yao of flexibility in a noble position, possesses many yang lines, thus being able to possess the people, and the people thus follow him, hence it is said, "Da You, meaning multitude." In the "Tong Ren" hexagram, the sixth line in the second position, which is both in the middle and in the correct position, can harmonize with others, and because he can harmonize with others, others thus approach him, hence it is said, "Tong Ren, meaning kinship." Pan Mengqi said, when things reach prosperity, changes and troubles increase; when a person is away from home, the people he can be close to are few.

離上而坎下也。本義 火炎上，水潤下。小畜，寡也。履，不處也。本義 不處行進之義。集說 龔氏原曰：柔為君，故《大有》則眾，柔為臣，故《小畜》則寡。案 寡者，一陰雖得位而畜眾陽，其力寡也，不處者，一陰不得位而行乎眾陽之中，不敢寧處也。

The Zage Zhuan says: "Fire above and water below." The original meaning is that fire has an upward nature, while water has a downward nature. It also says: "Xiaoxu refers to fewness. Lu refers to not staying." The original meaning is that "not staying" means unwilling to remain still, but rather to proceed forward. According to the collected interpretations: Gongsuan says, in the case of one yin and five yangs, the single yin line in the fifth line, which is the position of the ruler, is why Dàyǒu refers to "many"; the single yin line in the fourth line, which is the position of the minister, is why Xiaoxu refers to "few." Note: The term "few" refers to the fact that in Xiaoxu, the yin line at the sixth position in the fourth line, although in the correct position, still needs to restrain the many yang lines, and its strength is weak. The term "not staying" refers to the fact that in the Lu hexagram, the yin line at the sixth position in the third line is not in the correct position and must walk among the many yang lines, and cannot stay safely.

需，不進也。訟，不親也。集說 李氏舜臣曰：乾上離下為《同人》，火性炎上而趨乾，故曰“同人親也”。乾上坎下為《訟》，水性就下，與乾違行，故“不親也”。大過，顛也。姤，遇也，柔遇剛也。漸，女歸待男行也。頤，養正也。既濟，定也。歸妹，女之終也。未濟，男之窮也。夬，決也。剛決柔也。君子道長，小人道憂也。本義 自《大過》以下，卦不反對，或疑其錯簡，今以韻協之，又似非誤，未詳何義。

The *Zagua Zhuan* says: "Need, not advancing. Litigation, not being close." The collected interpretations state: Li Shunshen says that when Qian is above and Li is below, it is *Tongren*, since fire tends to rise and approach Qian, thus saying "Tongren, being close." When Qian is above and Kan is below, it is *Song*, since water flows downward, opposing Qian's upward movement, thus saying "not being close." The final section of the *Zagua Zhuan* says: "Da Guo, overturning. Guo, meeting, a soft element meeting a strong one. Jie, a woman waiting for a man to act. Yi, nurturing the correct path. Ji Ji, completion. Gui Mei, the end of a woman's fate. Wei Ji, the exhaustion of a man. Guai, decision, a strong element deciding a soft one. The way of the gentleman grows, while the way of the petty person is troubled." The original meaning: From *Da Guo* onwards, these hexagrams do not appear in pairs as before, and some people suspect the order on the bamboo slips is wrong. However, checking the rhyme, it does not seem to be a misplaced section. The true intention remains unclear.

集說 韓氏伯曰：剛柔失位，其道未濟，故曰”窮也”。《朱子語類》云：女待男而行，所以為漸。又云：《雜卦》以《乾》為首，不終之以它卦，而必終之以夬者，蓋《夬》以五陽決一陰，決去一陰，則《復》為純《乾》矣。

Collected Interpretations: Han Kangbo said, the hexagram "Wu Ji" has neither yang strength nor yin flexibility in the right position, meaning the path of things has not yet been opened, hence it is called "the destitution of the male." In "The Words of Master Zhu," it is said that a woman marries only when the man comes to take her, hence the hexagram "Jian" has the meaning of gradual progress, "the woman's return waits for the man's action." It is also said that the "Zaji Zhuan" begins with the hexagram "Qian" and ends with "Guai" instead of another hexagram, because "Guai" uses five yang lines to decide the one yin line, removing it so that the hexagram becomes pure yang again, returning to "Qian."

項氏安世曰：《大過》之象，本未俱弱，而在雜卦之終，聖人作《易》，示天下以無終窮之理，教人以撥亂反正之法，是故原其亂之始生於《姤》，而極其勢之上窮於《夬》，以示微之當防，盛之不足畏。自《夬》而《乾》，有終而《復》始之義也。

Xiang Anshi said: The hexagram Da Guo has four yang lines gathered in the center, with the first and last lines being yin lines which are weak. Its beginning and end are both unstable, yet it is placed at the end of the Zace Guazhuan. The sage composed the Yi to reveal to the world the principle of no end or limit, and to teach people the method of restoring order. Therefore, the origin of calamity is traced back to Guo, where one yin line first appears at the bottom; and the extreme situation is reached in Guai, where one yin line is isolated at the top and driven away by the many yang lines. This is to tell people: when something is subtle, it should be guarded against; when it is powerful, it is not to be feared. Going further from Guai leads to Qian, the hexagram of pure yang, implying the idea of completion followed by beginning again, a cycle without end.

又曰：自《大過》以下，特皆以“男女”為言，至《夬》而明言之曰：“君子”“小人”，然則聖人之意，斷可識矣。胡氏炳文曰：本義謂自《大過》以下，或疑其錯簡，以韻協之，又似非誤。愚竊以為“雜物撰德，非其中爻不備”，此蓋指中四爻互體而言也。先天圖之左，互《復》、《頤》、

Xiang Anshi also said: From the hexagram Da Guo onwards, the text deliberately uses the terms "male" and "female" to express its meaning, and it is only at the hexagram Guai that it clearly mentions "junzi" and "xiaoren". Thus, the intention of the sage can be clearly understood. Hu Bingwen said: The Benyi discusses doubts about the section from Da Guo onwards being a misplaced passage, but when checking the rhyme, it does not seem to be an error. I personally think that the Xici Zhuan's statement "combining various things to compose virtue, distinguishing right and wrong, then the middle line is not complete" refers to the phenomenon of the four lines from the second to the fifth forming a new hexagram through mutual interaction. The left half of the Xian Tian diagram, when mutual interaction is applied, results in the hexagrams Fu and Yi... The original text here has a missing passage. Hu's list of mutual hexagrams is incomplete. The text directly follows with Zhu Xi's Zixu of Yixue启蒙.