The beginning of the volume.

《連山易》　附：《古三墳》、《連山易通考》

This volume's main subject is the "Linked Mountains Changes" or "Lianshan Yi." The appendix includes the "Ancient Three Tombs" transmitted by Mao Jian of the Song dynasty. The title also mentions a work called "Comprehensive Study of the Linked Mountains Changes," but this edition does not actually include it. The "Linked Mountains" is said to have been the "Yi" used in the Xia dynasty, but it has long been lost. What is available today consists only of scattered quotations collected by Qing dynasty scholars from various ancient texts. Readers should understand from the beginning that this is not a complete original text of the "Linked Mountains," but rather a compilation of quotations gathered from other texts by later scholars.

清·馬國翰輯

The compiler of this book was Ma Guohan, a native of Licheng, Shandong, in the Qing dynasty. He collected individual quotations from the "Lianshan" found in various classical texts throughout history and included them in his own work, the "Juyihan Shanfang Ji Yi Shu." The term "ji" refers to the compilation of fragmented quotations rather than the composition of a new work. Therefore, each entry below is merely a fragmentary remark preserved by others when they cited the "Lianshan."

馬國翰序：《連山》一卷，殘闕。案《周禮·春官·太卜》：“掌《三易》之法，一曰《連山》”，鄭玄注：“名曰《連山》，似山出內氣，變也。”賈公彥疏：“此《連山易》，其卦以純艮為首，艮為山，山上山下，是名《連山》，雲氣出內于山，故名易為《連山》。”又曰：“夏以十三月為正，人統，人無為卦首之理，艮漸正月，故以艮為首也。”

Ma Guohan said in the preface that the book collects only one volume of the "Linked Mountains Changes," and it is incomplete. According to the "Zhou Li · Chun Guan · Tai Bu," the Tai Bu was in charge of the methods of the three "Yi" divination systems, the first of which was called the "Linked Mountains Changes." Zheng Xuan of the Eastern Han dynasty explained that the name "Linked Mountains" was derived from the imagery of "mountains emitting internal qi," meaning that clouds and mist rise and fall continuously within the mountains, symbolizing endless change. Jia Gongyan of the Tang dynasty further explained in his commentary that the "Linked Mountains Yi" took the pure "Gen" trigram as the first among the sixty-four trigrams. The trigram "Gen" represents a mountain, with the upper trigram being a mountain and the lower trigram also being a mountain, hence the name "Linked Mountains." Additionally, because clouds and mist continuously enter and exit the mountains, the book was named "Linked Mountains." Jia's commentary also mentioned that the Xia dynasty used the Xia calendar's thirteenth month (the month of the rat, which is the first month of the year) as the beginning of the year, belonging to the "human system." However, among the eight trigrams, none directly represented "human," and none was suitable to be the first trigram. Only the "Gen" trigram, which is positioned at the time of the coming of the first month, was closest to human affairs, so it was chosen as the first trigram.

桓譚《新論》曰：“《連山》八萬言”，蓋後漢時此書尚存，君山及見之，而傳者甚少，故《漢·藝文志》、《隋·經藉志》皆不著錄，《唐·藝文志》有《連山》十卷，司馬膺注。考《北史·劉炫傳》：“時牛宏奏購求天下遺逸之書，炫遂偽造書百餘卷，題為《連山易》、《魯史記》等，錄上送官，求賞而去，後人有訟之，經赦免死，坐除名。”自炫有偽造之《連山》，而司馬膺注本至唐始出，後儒獻疑，有繇也。

During the Eastern Han dynasty, Huan Tan wrote in his book "Xin Lun" that "The Linked Mountains Changes contains eight thousand characters," indicating that by the Later Han period, this book was still in existence and Huan Tan himself had personally seen it. However, due to the scarcity of transmitted copies, it was not recorded in the "Han Shu · Yi Wen Zhi" or the "Sui Shu · Jing Ji Zhi." It was not until the "Tang Shu · Yi Wen Zhi" that there was an entry stating, "The Linked Mountains Changes, ten volumes, annotated by Si Ma Ying." Further investigation into the "Bei Shi · Liu Xuan Zhuan" reveals that at that time, Niu Hong submitted a petition to the court, offering a reward for the recovery of lost ancient texts. Liu Xuan then forged over a hundred volumes, titling them works such as "The Linked Mountains Changes" and "Lu Shi Ji," and presented them to the authorities, receiving the reward and then leaving. Later, when someone reported this, he was pardoned due to a general amnesty but had his name removed from official records. Since Liu Xuan had forged a version of the "Linked Mountains Changes," and the edition attributed to Si Ma Ying's annotations appeared only during the Tang dynasty, later scholars have just cause to doubt it.

然皇甫謐《帝王世紀》、酈道元《水經注》、李淳風《乙巳占》皆引《連山》，謐晉人，道元北魏人，皆在劉炫前，淳風所引“姮娥奔月枚筮有黃”，與張衡《靈憲》同，決為古之佚文，其它以韻為爻，與《易林》頗似，縱非古經，要與《三墳》所載《山墳》為《連山》出於毛漸手序者迥不侔矣。

Although this is the case, the Jin dynasty historian Huangfu Mi's "Imperial Annals of the Kings," the Northern Wei dynasty geographer Li Daoyuan's "Commentary on the Water Classic," and the Tang dynasty astronomer Li Chunfeng's "Yisi Divination Treatise" all cite the "Lianshan" (Continual Mountains). Huangfu Mi was a Jin dynasty figure, and Li Daoyuan was a Northern Wei figure, both living before Liu Xuan, so the citations they made could not have come from Liu Xuan's forged text. The citation by Li Chunfeng, "Heng'e fleeing the moon, the divination oracle is yellow," matches the account in Zhang Heng's Eastern Han dynasty "Lingxian," which confirms that it is an excerpt from an ancient text. The other citations use rhyming verse as line statements, a style very similar to that of Jiao Yanshou's Han dynasty "Yilin." Even if these are not the original forms of the ancient classics from the Xia dynasty, they are far more reliable than the "Shanfeng" passage in Mao Jian's transmitted "Sanfeng," which falsely claims to be part of the "Lianshan." The two are fundamentally incomparable.

梁元帝亦有《連山》三十卷，段成式謂每卦引《歸藏》、《斗圖》、《立成》、《委化》、《集林》及焦贛《易林》，今已亡佚，或者後人稱述不能區別歟？茲輯諸書所引並眾家論說為一卷，而朱元昇、薛貞二家說或見本書，或合先制，取以附正經之下，觸長引伸，在好學深思者之善會焉爾。歷城馬國翰竹吾甫。

Liang Yuan Di also compiled a thirty-volume edition of "Lianshan", according to Duan Chengshi of the Tang dynasty, this edition quoted "Guicang", "Doutu", "Licheng", "Weihua", "Jilin" and Jiao Gong's "Yilin" under each hexagram. However, this version is now also lost. When later scholars cited "Lianshan", would they have mixed together these different sources and failed to distinguish them? Now I have compiled all the lost texts of "Lianshan" cited by various books, along with related discussions by scholars throughout history into one volume. Among them, Zhu Yuansheng and Xue Zhen's views, some are already found in their own works, some conform to the old practices of ancient times, and all have been included after the collected texts. As for further deductions and elaborations based on this, it is left for readers who are diligent and thoughtful to understand on their own. Self-introduction by Ma Guohan of Licheng.

1、剝 上七曰：數窮至剝而終吝。——黃佐《六藝流別》引有曰字、吝字，羅泌《路史》引有而字。 象曰：至剝而終，亦不知變也。——黃佐《六藝流別》引有曰字及上句，羅泌《路史》引有亦字。

This is a lost text from the "Lianshan" hexagram of "Bao." "Shang Qi" is the name of a line in the "Lianshan," as the "Summer Changes" used "Qi" and "Ba" to represent the initial lines of divination, meaning the young yang and young yin. Therefore, the topmost line is called "Shang Qi," corresponding to "Shang Jiuxi" in the "Zhou Changes." The line statement "The number has reached its limit, and the process of peeling off has reached its extreme, leading to inevitable hardship" means that when the vital energy has reached its end, the process of decay has reached its peak, and the outcome is bound to be difficult. The image statement "When peeling off has reached its extreme, one still does not know how to change" means that when things have deteriorated to the point of conclusion, the person involved still does not know how to be flexible. Ma Guohan notes the sources and variations of these two statements: the line statement quoted in Huang Zuo's "Liuyi Liubie" of the Ming dynasty adds the characters "yue" and "lin," while the one quoted in Luo Mo's "Lushih" of the Song dynasty adds the character "er." The image statement in Huang Zuo's version adds the character "yue" and connects it with the previous line, while the one in Luo Mo's version adds the character "yi." The variations in the quoted phrases from these two sources are already so different, indicating that the original text of the "Lianshan" has long been lost and cannot be restored. What we see today are only fragments left by others when they cited books.

2、復 初七曰：龍潛於神，復以存身，淵兮無畛，操兮無垠。——羅泌《路史》引無曰字，黃佐《六藝流別》引作“復上七曰：龍潛於淵，存神無畛” 象曰：復以存神，可與致用也。——《六藝流別》引無與字，《路史》引無上句，作“象可與致用也。”

This is an excerpt from the lost text of the "Lianshan" hexagram Fu. "Chu Qi" refers to the lowest line, using the same "Qi" line title as the Xia Yi, corresponding to "Chu Ji" in the Zhou Yi Fu hexagram. The line statement says: The dragon is hidden in a profound and mysterious place, preserving itself by returning to its origin; the realm is so deep it has no boundary, and maintaining it has no end. The image statement says: By returning to its origin to cultivate the spirit, such a person can be said to have something to accomplish. Ma Guohan then notes the differences in the citations from two sources: Luo Mi's "Lushih" does not include the word "yu"; Huang Zuo's "Luyi Liubie" quotes it as "Fu Shang Qi Yu: Long Qian Yu Yuan, Cun Shen Wu Zhen," not only changing the line position from "Chu Qi" to "Shang Qi," but also changing "Qian Yu Shen" to "Qian Yu Yuan," making the sentence very different. Regarding the image statement, the citation in "Luyi Liubie" lacks the character "yu," while "Lushih" omits the first part entirely, only quoting "Xiang: Ke Yu Zhi Yong Ye."

3、姤 初八曰：龍化於蛇，或潛於窪，茲孽之牙。——《路史》引作“初六”，無曰字；《六藝流別》引作“姤初八曰：潛蛇於窪茲孽之牙”。 象曰：陰滋牙，不可與長也。——《六藝流別》引無與字，《路史》引無“曰陰滋牙”四字，云：“象：不可與長也”。

This is an excerpt from the lost text of the "Lianshan" Gou hexagram. "Chu Ba" is the title of a yao (line) in the Xia Yi, where "Ba" represents the minor yin, corresponding to the "Chu Liu" line of the Gou hexagram in the Zhou Yi. The yao statement says: the dragon descended and transformed into a snake, or hid in a low, damp place; this is the beginning of a calamity. The Gou hexagram has one yin line arising beneath five yang lines, symbolizing the initial emergence of yin energy and the gradual increase of small people, hence the use of the dragon transforming into a snake as a metaphor. The image statement says: when yin energy has just begun to sprout, it must absolutely not be allowed to grow. Ma Guohan then notes in his collation: Luo Mi's "Lushih" cites the yao title as "Chu Liu," using the terminology of the Zhou Yi, and does not include the word "yue"; Huang Zuo's "Liuyi Liubie" cites it as "Gou Chu Ba Yue: Qian Sha Yu Wang Zi Nie Zhi Ya," with the sentence compressed and altered. Regarding the image statement, the "Liu yi Liubie" omits the character "yu," while the "Lushih" omits the four characters "yue Yin Zi Ya," and only states "Xiang: Bu Ke Yu Chang Ye."

4、中孚 初八：一人知女，尚可以去。——黃佐《六藝流別》 象曰：女來歸，孚不中也。——同上

This is an excerpt from the lost text of the "Lianshan" hexagram Zhongfu, with only two lines remaining. The line statement says: "If one person already knows the woman, then this marriage can still be abandoned." This means that since there is already another person who knows the woman, this match can still be abandoned. The image statement says: "The woman comes to marry, but the sincerity is not equal." Here, "fu" means sincerity, and "zhong" means equal or appropriate. The name of the hexagram "Zhongfu" originally refers to sincerity arising from the heart, but here it is used in the opposite sense, indicating that the two parties in the marriage are not matching in reality. Both statements are cited from Huang Zuo's "Liuyi Liubie" of the Ming dynasty. The second statement is noted by Ma Guohan as "Same as above," indicating the same source, and there are no other references for verification.

5、陽豫 6、遊徙——羅蘋《路史注》：“《春秋演孔圖》：‘孔子成《春秋》，卜之，得陽豫之卦’；《史記》：‘始皇得鎬池君璧，言明年祖龍死。卜之，得遊徙吉’，陽豫、遊徙，《連山》卦也。”

The only two hexagram names preserved from the "Lianshan" are "Yang Yu" and "You Xi," while both the hexagram statements and line statements have been completely lost. Luo Ping, a Song dynasty scholar, noted in his commentary on Luo Bi's "Lushih" that the apocryphal text "Chunqiu Yankongtu" records that after Confucius completed the "Chunqiu," he consulted the oracle and received the hexagram "Yang Yu." The "Shiji" records that the First Emperor of Qin received a jade bi returned by the Gaochi Jun, and the messenger conveyed a message that the next year the "Zulong" would die. "Zulong" refers to the First Emperor himself. The Emperor consulted the oracle and received "You Xi," interpreting it as a favorable omen. Based on this, Luo Ping concluded that the hexagram names "Yang Yu" and "You Xi" cannot be found in the commonly transmitted sixty-four hexagrams of the "Zhouyi," and must therefore be the names of hexagrams from the "Lianshan." The value of this account does not lie in its wording, but rather in the fact that it provides indirect evidence that the "Lianshan" indeed had a different system of hexagram names from the "Zhouyi."

7、有崇伯鯀伏於羽山之野。——酈道元《水經注》 8、鯀封於崇。——裴駰《史記集解》 9、禹娶塗山之子名曰攸女，生啟。——皇甫謐《帝王世紀》，《太平御覽》卷一百三十五。

These three statements are all extracted from the "Lianshan" and refer to historical events of the Xia dynasty. The seventh one, "There was a nobleman named Gun of the Chong state who was buried in the wilderness of Yu Mountain," says that after Gun, the nobleman of the Chong state, was executed, his body lay in the wilderness of Yu Mountain. This comes from Li Daoyuan's "Shui Jing Zhu" of the Northern Wei dynasty. The eighth one, "Gun was granted the fief of Chong," says that Gun was granted the territory of Chong, hence he was called "Chong Bo." This comes from Pei Yin of the Southern Dynasty's "Shiji Jiejie." The ninth one, "Yu married the daughter of the Tushan clan named Younü, and they had a son named Qi," says that Yu married the daughter of the Tushan clan named Younü, and they had a son named Qi. This comes from Huang Fu Mi of the Jin dynasty's "Dingwang Jishi," and the Song dynasty's "Taiping Yulian" volume 135 quoted this passage. These three are not line statements of the hexagrams, but rather narrative statements, indicating that the original "Lianshan" contained elements of historical records from the Xia dynasty. It is precisely because Huang Fu Mi and Li Daoyuan were far earlier than Liu Xuan of the Sui dynasty who fabricated false texts that these statements were regarded by Ma Guohan as solid evidence that the "Lianshan" actually existed.

10、有馮羿者得不死之藥於西王母，姮娥竊只以奔月，將往，枚筮於有黃，有黃占之曰：“吉。翩翩歸妹，獨將西行，逢天晦芒，毋恐毋驚，後且大昌。”姮娥遂託身於月。——李淳風《乙巳占》

This is the most famous passage from the lost text of the "Lianshan" (The Continuous Mountain), which tells the story of Chang'e flying to the moon. There was a man named Feng Yi, also known as Hou Yi, who obtained the elixir of immortality from the Queen Mother of the West. His wife, Heng'e, who later became known as Chang'e to avoid the taboo of the Han Wendi emperor Liu Heng, stole the elixir intending to fly to the moon. Before she left, she consulted a diviner named "Youhuang" using yarrow stalks for divination. Youhuang interpreted the omen as favorable. The divination showed a graceful and light movement, resembling the hexagram "Guimei" (the Hexagram of the Maiden's Marriage). Youhuang predicted that she would travel alone westward, encountering dark and misty skies along the way, but she should not be afraid or alarmed, for she would eventually achieve great prosperity. Heng'e then entrusted her body to the moon. This passage comes from Li Chunfeng's "Yisi Divination Treatise" of the Tang dynasty. Ma Guohan particularly noted in his preface that it completely matches the account in Zhang Heng's "Lingxian" from the Eastern Han dynasty. Both accounts originate from the same source and are not copies of each other, which proves that it is indeed an ancient lost text and not a forgery from the Sui or Tang dynasties.

11、陽文啟筮享神於大陵之上

This passage states: In the era of yang wen, after the Xia dynasty's ruler started using the yarrow stalks for divination, he performed worship and offerings to the spirits on a great hill. "Qi" refers to Yu's son and the second ruler of the Xia dynasty; "xian shen" means to hold a ritual worship; "da ling" is a high hill, and ancient people often set up altars on elevated places to worship heaven. This entry is similar in style to entries in the "Guicang" concerning "qi shi," as both associate the divination and worship practices of the early Xia dynasty with the name of the Book of Changes. It is worth noting that the original text does not specify the source of this entry, making it the only one among the fifteen lost passages in the entire text without a cited source; whether it truly comes from the "Lianshan" remains uncertain due to the lack of supporting evidence.

12、帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。 ——干寶《周禮注》引云：“此《連山》之易也。”羅泌《路史·發揮》亦云。

The eight lines describe how the heavenly ruler operates through the eight trigrams in a cycle corresponding to the later so-called "Later Heaven Trigrams" sequence: all things begin with "Zhen" (Thunder), representing the east and the vernal equinox, and then emerge; they grow orderly in "Xun" (Wind), representing the southeast; they become visible to each other in "Li" (Fire), representing the south and the summer solstice; they bear the labor of transformation in "Kun" (Earth), representing the southwest; they are joyful and mature in "Dui" (Lake), representing the west and the autumnal equinox; they experience the struggle between yin and yang in "Qian" (Heaven), representing the northwest; they labor and rest in "Kan" (Water), representing the north and the winter solstice; and finally they complete and renew in "Gen" (Mountain), representing the northeast. This passage is found today in the "Shuo Gua Zhuan" (Commentary on the Trigrams) of the "Zhou Yi" (I Ching), and it is a well-known passage among those who study the I Ching. However, when Jin dynasty scholar Gan Bao annotated the "Zhou Li" (Rites of Zhou), he cited this passage and said, "This is the 'Lianshan' Yi." Similarly, Song dynasty scholar Luo Mi in his "Lu Shi · Fayan" (History of the Road · Explication) held the same view. If Gan Bao's words are true, then this section from the "Shuo Gua Zhuan" was originally part of the "Lianshan" Yi and was later absorbed into the Zhou Yi system. The placement of "Gen" at the end and beginning also corresponds with the "Lianshan" Yi's view that "Gen" is the first trigram.

13、同復於父，敬如君所。——《春秋左傳》：閔二年，魯史卜楚丘之父，筮之，遇大有之乾。程迥《古占法》引之云：“此固二易之辭也。”

"The same status as one's father, respected as if in the presence of a ruler" means that this person's future status will be the same as his father's and he will be respected as if he were in the presence of a ruler. This sentence appears in the "Spring and Autumn Annals: Zuo Zhuan" for the second year of Min Gong: The chief historian of Lu, Bo Chuqiu, whose father was Chengji, also known as Ji You, had a divination for his birth, and the result was the Dali hexagram changing into the Qian hexagram. However, the present version of the Zhou Yi does not include these two lines in the ninth line of the third trigram. Therefore, Cheng Xiong of the Song dynasty concluded in his "Gu Zhan Fa" that "this is indeed the statement of the two ancient Yis"—it originally belonged to the Lianshan and Guicang, the two ancient Yis. In the Spring and Autumn period, people used all three Yis for divination, so such statements not found in the present version of the Zhou Yi appeared in the Zuo Zhuan. Ma Guohan collected such statements into the Lianshan, intending to use them as evidence that the old Yis of Xia and Shang dynasties once coexisted with the Zhou Yi.

14、千乘三去，三去之餘，獲其雄狐。——《春秋左傳》：僖十五年，晉卜徒父筮，卦遇蠱。 15、南國蹙，射其元王，中厥目。——《春秋左傳》：成十六年，戰於鄢陵，公筮之，史曰：“吉，其卦遇復”。顧炎武《日知錄》引此二節云：“即所謂三易之法也。”並附於此。

Article 14, 「A thousand chariots retreat three times, after three retreats, they capture the male fox」, refers to the enemy's forces retreating three times with a thousand chariots, and finally capturing the male fox, which symbolizes the enemy's leader. This phrase appears in the "Spring and Autumn Annals: Zuo Zhuan" from the fifteenth year of Duke Xi: when the State of Jin's diviner Tu Fu cast a divination, he obtained the Gu hexagram, which was used to predict the outcome of the battle between Qin and Jin at Han Yuan. Article 15, 「The southern state is constrained, shoot its king, hit his eye」, refers to the southern state being in a difficult situation, and the king being shot in the eye. This phrase appears in the "Spring and Autumn Annals: Zuo Zhuan" from the sixteenth year of Duke Cheng: during the battle between Jin and Chu at Yancheng, Duke Li of Jin ordered a divination, and the historian reported that 「it is auspicious, the hexagram encountered Fu」. Later, King Gong of Chu was indeed wounded in the eye by an arrow. These two lines of divination are not found in the current version of the Zhou Changes under the Gu hexagram and Fu hexagram. Gu Yanwu cited these two passages in his "Rizhi Lu" and said: 「This is what is called the three methods of divination」, which is an example of the three methods of divination mentioned in the "Rites of Zhou". Ma Guohan therefore included them together in this appendix.

朱元昇《三易備考》曰：《連山》二篇，自復至乾為陽儀，自姤至坤為陰儀，其策萬有一千五百二十，《繫辭》二篇之末，萬有一千五百二十，舉《連山》策言之也。

Zhu Yuansheng of the late Song and early Yuan dynasties wrote in "San Yi Baokao" that "Lianshan" is divided into upper and lower parts. From the Fu hexagram to the Qian hexagram, it belongs to the "Yang Yi", and from the Gou hexagram to the Kun hexagram, it belongs to the "Yin Yi". The total number of蓍策 in the two parts is eleven thousand five hundred and twenty. The number "wan yi qian wu bai wu shi er" appears at the end of both the upper and lower parts of the "Zhou Yi · Xi Ci". Zhu Yuansheng believed that number refers to the count of蓍策 in "Lianshan". According to ancient methods, the sixty-four hexagrams contain three hundred and eighty-four lines. Each yang line corresponds to thirty-six蓍策 and each yin line corresponds to twenty-four蓍策. When the yang and yin lines are equally divided, the total is exactly eleven thousand five hundred and twenty. The ancients used this number to symbolize the number of all things. Zhu Yuansheng used this number to connect "Xi Ci" with "Lianshan", intending to prove that "Lianshan" has its own complete sequence of hexagrams, and is not a fabrication.

又曰：《連山易》，夏時之取則也；《堯典》一書“分命羲和”，亦夏時之取則也。以《書》考《易》，其義一也。《書》：“日中星鳥，以殷仲春”、“日永星火，以正仲夏”、“宵中星虛，以殷仲秋”、“日短星昴，以正仲冬”，蓋取仲星以定四時者也。今即《連山易》而布以二十八宿，冬至其卦也復，其宿也虛；夏至其卦也姤，其宿也星；春分其卦也臨，其宿也氐、房；秋分其卦也遯，其宿也昴。四時之二至二分，以卦準宿，即《堯典》之中星。

Zhu Yuansheng also said: The Lianshan Yi is based on the seasonal calendar of the Xia dynasty. The passage "Fen ming Xihe" in the Shangshu Yao Dian is also based on the seasonal calendar of the Xia dynasty; using the Shangshu to verify the Yi, their meanings are entirely consistent. The Yao Dian says "Rizhong xingniao, yi yin zhongchun," meaning when the sun is at its zenith, the bird constellation is in the south at dusk, used to determine the beginning of spring; "Riyong xinghuo, yi zheng zhongxia," meaning when the day is longest, the fire star is in the south at dusk, used to determine the beginning of summer; "Xiaozhong xingxu, yi yin zhongqiu," meaning when the day and night are again equal, the emptiness mansion is in the south at dusk, used to determine the beginning of autumn; "Riduan xingmao, yi zheng zhongdong," meaning when the day is shortest, the hairy head mansion is in the south at dusk, used to determine the beginning of winter. These are all using the star that is in the south at dusk during the middle month of each season to determine the four seasons. Now, matching the order of the hexagrams of the Lianshan Yi with the twenty-eight mansions: the hexagram Fu corresponds to the mansion Xu at the winter solstice; the hexagram Gou corresponds to the mansion Xing at the summer solstice; the hexagram Lin corresponds to the mansions Di and Fang at the spring equinox; the hexagram Duan corresponds to the mansion Mao at the autumn equinox. The two solstices and two equinoxes of the four seasons, using hexagrams to match the mansions, result exactly in the stars mentioned in the Yao Dian.

又曰：長分消翕者《連山易》，至精至變至神之理寓焉。乾與坤對，乾之長即坤之消，乾之分即坤之翕；坤之長即乾之消，坤之分即乾之翕。兌與艮對，離與坎對，震與巽對，餘五十六卦兩兩相對，長分消翕，悉準八卦。

Zhu Yuansheng further says: Those who discuss the four kinds of movement and reversal, namely "lengthening," "division," "decline," and "convergence," are referring to the "Linked Mountains Changes" or "Lianshan Yi." It contains extremely subtle, extremely flexible, and extremely mysterious principles. The trigrams Qian and Kun are opposite to each other: the growth of Qian corresponds to the decline of Kun, and the division of Qian corresponds to the convergence of Kun. Conversely, the growth of Kun corresponds to the decline of Qian, and the division of Kun corresponds to the convergence of Qian. Similarly, Dui and Gen are opposite, Li and Kan are opposite, Zhen and Xun are opposite; the remaining fifty-six trigrams also form pairs, and their lengthening, division, decline, and convergence all follow the criteria of these eight trigrams. This structure of mutual opposition and mutual reversal is the卦变 model reconstructed by Zhu Yuansheng for the "Lianshan," which belongs to the scholarly tradition of the Song dynasty using the principles of the "Book of Changes" to deduce ancient texts, and is not the original structure presented in the "Lianshan" text itself.

薛貞曰：《連山》乾始於子，坤始於午，與先天小圖合。又以艮、震、巽、離、坤、兌、乾、坎為序。

Xue Zhen said: The Qian trigram of "Lianshan" begins at the "Zi" position, and the Kun trigram begins at the "Wu" position, which matches the directional arrangement of Shao Yong's "Xiantian Small Diagram." He also said that the order of the eight trigrams in "Lianshan" is Gen, Zhen, Xun, Li, Kun, Dui, Qian, and Kan. This order places Gen first, which agrees with the old saying that "Lianshan" begins with Gen. As for matching Qian and Kun to the positions of Zi and Wu, and cross-referencing it with the Xiantian diagram, this is also a speculation of the Song dynasty's Yi diagram studies. Ma Guohan appended the views of Zhu Yuansheng and Xue Zhen to the text he compiled, intending to provide readers with a clue to understanding the structure of "Lianshan," rather than asserting that the original form of the Xia Yi was indeed like this.

1、《周禮·太卜》：掌《三易》之法，一曰《連山》，二曰《歸藏》，三曰《周易》。其經卦皆八，其別皆六十有四。　又曰：簭人掌《三易》以辨九簭之名：一曰《連山》，二曰《歸藏》，三曰《周易》。

The Zhou Li · Chun Guan · Tai Bu records that the Tai Bu was in charge of three methods of the Yi, the first called the Lianshan, the second the Guicang, and the third the Zhou Yi; the basic hexagrams of these three Yi were all eight, and the composite hexagrams formed by overlapping were all sixty-four. The same passage also records that the Shiren was in charge of the three Yi, using them to distinguish the names of nine types of divination matters, with the order also being first the Lianshan, second the Guicang, and third the Zhou Yi. This is the earliest record of the name Lianshan appearing in classical texts, and also the main source for all subsequent discussions on the Lianshan. It can only prove one point: that the Zhou dynasty government indeed used all three divination methods simultaneously; as for the content of the Lianshan, the Zhou Li mentions only the title and the number of hexagrams, saying nothing else.

2、《山海經》：伏羲氏得《河圖》，夏后氏因之曰《連山》。 3、杜子春曰：《連山》，宓犧。 4、桓譚曰：《連山》八萬言，《歸藏》四千三百言。夏《易》煩而殷《易》簡。　又曰：《連山》藏於蘭臺。

The second item cites the "Classic of Mountains and Seas" saying that Fuxi obtained the "River Chart," and the Xia dynasty inherited it and called it the "Continuous Mountains." According to this account, the original source of the "Continuous Mountains" is Fuxi, and it was only during the Xia dynasty that it received its name. The third item states that Du Zichun, a Han dynasty master of the classics, said that the "Continuous Mountains" belongs to Fuxi, that is, Fuxi, which agrees with the account in the "Classic of Mountains and Seas." The fourth item says that Huan Tan of the Eastern Han dynasty said that the "Continuous Mountains" has eighty thousand characters, and the "Guicang" has four thousand three hundred characters. The "Continuous Mountains" of the Xia dynasty is elaborate, while the "Guicang" of the Shang dynasty is concise. He also said that the "Continuous Mountains" was kept in the LanTai. The LanTai was a repository for official documents in the Han dynasty palace, and Huan Tan himself had once served there. Therefore, this statement has always been regarded as his own account of having personally seen the book—this is also the main evidence supporting the claim that the "Continuous Mountains" still existed in the Han dynasty.

5、鄭康成曰：《連山》，似山出內氣，變也。 6、淳于俊曰：《連山》似山出內氣，運連天地也。 7、姚信曰：連山氏得《河圖》，夏人因之曰《連山》。 8、阮籍曰：庖犧氏布演六十四卦之變，後世聖人觀而因之，象而用之，禹、湯之經皆在而上古之文不存。

Article five, Zheng Xuan of the Eastern Han dynasty, whose courtesy name was Kangcheng, said: The name "Lianshan" is derived from the rising and falling of clouds in the mountains, and it discusses the concept of "change." Article six, Chun Yu Jun of the Wei dynasty during the Three Kingdoms period said: "Lianshan" is like clouds rising from the mountains, its movement connecting heaven and earth. Both these interpretations are based on the concept of "mountain clouds," and later commentaries on the title mostly followed this approach. Article seven, Yao Xin of the Wu dynasty during the Three Kingdoms period said: The Lianshan School was founded by the Lianshan clan, who received the River Chart, and the Xia dynasty inherited it and called it "Lianshan." He identified the originator as the Lianshan clan, which differs slightly from the attribution to Fuxi in the "Shanhai Jing" and to Mifu Xi by Du Zichun. Article eight, Ruan Ji of the Wei dynasty said: Paoxi clan arranged and interpreted the changes of the sixty-four hexagrams, later sages observed and followed this, taking its hexagrams for use, so the Yi of Yu and the Yi of Tang still remained, while the most ancient writings have been lost. Ruan Ji's statement highlights a key point: the Yi of Xia and Yin was itself a modification of Fuxi's original method, and going further back there is no written record to rely on.

9、皇甫謐曰：夏人因炎帝曰《連山》。《連山易》其卦以純艮為首，艮為山，山上山下，是名《連山》。雲氣出內于山，夏以十三月為正，人統，艮漸正月，故以艮為首。

A man named Huangfu Mi of the Jin dynasty said: The Xia people inherited the system of the Flame Emperor and called it The Linked Mountains Changes. This The Linked Mountains Changes takes the pure Gen trigram as the first among the sixty-four trigrams. The trigram Gen represents a mountain; the upper trigram is a mountain and the lower trigram is also a mountain, with two mountains overlapping, hence the name The Linked Mountains Changes. Also, because clouds move in and out among the mountains, this image was used. The Xia dynasty took the thirteenth month of the Xia calendar, which is the month of the rat, as the beginning of the year, belonging to the 'human system'. The trigram Gen is precisely at the time when the first month is about to arrive, so it was chosen as the first trigram. Huangfu Mi attributed the origin of The Linked Mountains Changes to the Flame Emperor Shen Nong, differing from the previous ones attributed to Fuxi. As for this explanation of taking Gen as the first trigram, later Jia Gongyan fully inherited it, making it the commonly accepted view.

10、梁元帝曰：杜子春云：“《連山》，伏羲也；《歸藏》，黃帝也。”按《禮記》：“我欲觀殷道，得坤乾焉”。今《歸藏》先坤後乾，則知是殷明矣。《歸藏》既繫殷制，《連山》理是夏書。

Liang Yuan Di Xiao Ye said: Du Zichun mentioned that "The Lianshan is attributed to Fuxi, and the Guicang is attributed to the Yellow Emperor." However, according to the Li Yun section of the Li Ji, Confucius said he wanted to observe the Yin dynasty's system, but he found "Kun and Qian," meaning he saw a book of Yi in the State of Song that arranged Kun before Qian. Now the transmitted Guicang is also arranged with Kun before Qian, so it clearly belongs to the Yin dynasty. Since Guicang is a work of the Yin dynasty, by logical deduction, Lianshan should be a book of the Xia dynasty. The value of Liang Yuan Di's reasoning lies in his method: he did not rely on oral tradition from his teachers, but used the actual arrangement of the book mentioned in the Li Ji to determine the period of Guicang, and then deduced that Lianshan belonged to the Xia dynasty by following the order of "three Yis corresponding to three dynasties." This approach is much more reliable than merely identifying the author based on hearsay.

11、孔穎達曰：《連山》起於神農。　又曰：周世之卜，雜用《連山》、《歸藏》、《周易》。《連山》、《歸藏》以不變為占，占七八之爻。二易並亡，不知實然與否。

Tang dynasty scholar Kong Yingda said that the book of Lianshan originated from Shen Nong. He also said that during the Zhou dynasty, the books of Lianshan, Guicang, and Zhouyi were all used together; Lianshan and Guicang used unchanging lines for divination, taking the numbers seven and eight, which correspond to the minor yang and minor yin. However, both of these books have since been lost, and it is unknown whether the situation was actually as described. As the person in charge of the official compilation of the Five Classics with Correct Meanings during the Tang dynasty, Kong Yingda clearly stated, "the two other books have been lost, and we do not know if the situation was indeed as such," showing a very cautious attitude. This statement also indirectly reveals that scholars in the early Tang dynasty did not recognize the version of Lianshan that was then in circulation as the authentic one.

12、賈公彥曰：《洪範》云：“擇建立卜筮人三人，占從二人之言”。蓋筮時《連山》、《歸藏》、《周易》三易並用。夏殷以不變為占，《周易》以變者為占，三人各占一易。《士喪禮》：筮宅東西“旅占”，旅，眾也，與其屬共占之。《春秋演孔圖》云：“孔子修《春秋》，九月而成，卜之，得《陽豫》之卦”，宋均注云：“夏、殷之卦名，故今《周易》無文。”是孔子亦用二代之筮也。

Tang dynasty scholar Jia Gongyan said: The "Shangshu · Hongfan" states, "Select three officials for divination and choose the opinion of two of them," meaning that three diviners were selected, and the final decision was based on the agreement of two of them. This shows that during divination, the three schools of the Yi (Book of Changes)—the Lianshan, Guicang, and Zhouyi—were used simultaneously: the Xia Yi and Yin Yi used unchanging lines for divination, while the Zhouyi used changing lines. Each of the three people was in charge of one school of Yi, and then the majority opinion was taken. The "Yilǐ · Sisanli" records that when selecting a burial site, people on both sides of the east and west participated in a "lv zhan" (traveling divination); "lv" means many, indicating that the main diviner and his subordinates jointly made the decision, which is a trace of the system of three people divining together. Furthermore, the "Chunqiu Yanguotu" says that Confucius spent nine months compiling the "Chunqiu," and for this purpose he consulted a divination, receiving the hexagram "Yang Yu." Han dynasty scholar Song Jun noted in his commentary that this was the name of a hexagram from the Xia and Yin dynasties, so it is not found in the current version of the Zhouyi. This shows that even Confucius used the divination methods of the previous two dynasties. Jia Gongyan's passage is the most complete argument for the theory that the three schools of Yi were used together.

13、劉敞曰：“艮其背，不獲其身”，人之道也。以寅為正，穆姜之筮，遇《艮》之八，是為《艮》之《隨》者，此《連山》之易。 14、邵子曰：夏以建寅之月為正月，謂之人統，《易》曰《連山》，以艮為首者，人也。

Article thirteen, Song dynasty scholar Liu Chang said: The hexagram statement of the "Gèn" hexagram in The Zhou Changes, "Gèn qí bèi, bù huò qí shēn," refers to the way of human beings. The Xia dynasty took the month of Yín (the first month of the year) as the beginning of the year, which corresponds with the Gèn hexagram. The Zuo Zhuan records that in the ninth year of Duke Xiang of Lu, Lady Mu Jiang divined and encountered "Gèn zhi ba," meaning the Gèn hexagram transforming into the "Suí" hexagram. This used the "Lianshan" version of the Changes, because "ba" is the number of the young yin, and the divination method used here was to keep the original without change, which is the mark of the divination methods of the Xia and Shang dynasties. The Zhou Changes, however, generally refers to the numbers as nine and six. Article fourteen, Song dynasty scholar Shao Yong said: The Xia dynasty took the month of Yín as the first month of the year, called "ren tong" (human system). Its version of the Changes was called "Lianshan," and it took the "Gèn" hexagram as the first hexagram, which was to signify "human." Both scholars connected the "first Gèn" with the Xia's beginning of the year in Yín month and the "ren tong" in the three systems of the dynasties. This is the most mainstream interpretation of Song scholars regarding the "Lianshan" Changes.

15、方慤曰：《連山》首乎艮，其卦具內外而一體，其位居東北之兩間，則向乎人之時焉。夏用人正，故其書以之。 16、黃裳曰：闡幽者，易之仁也。故夏曰《連山》，象其仁而言之也。山者，靜而生養乎物者也，有仁之道也。

Article 15: Song dynasty scholar Fang Qu says: The "Lianshan" hexagram begins with Gen. The inner and outer trigrams of Gen are both Gen, with the upper and lower parts identical. Its position is in the Northeast, between East and North, precisely facing the season associated with "human." The Xia dynasty used the human calendar, taking the month of Jiayin as the beginning of the year, so its book of changes started with the Gen trigram. Article 16: Song dynasty scholar Huang Chang says: The ability to reveal hidden things is the "ren" in the way of the Book of Changes. Therefore, the Xia dynasty's Book of Changes was called "Lianshan," named after its moral quality of "ren." The image of a mountain, though still and unmoving, can nurture all things, embodying the virtue of "ren." Fang Qu explained from the perspective of direction and season, while Huang Chang explained from the perspective of moral quality. Although their approaches differed, both aimed to explain why the Xia Book of Changes placed the Gen trigram first.

17、沈括曰：卦爻之辭皆九六，惟《連山》、《歸藏》以七八占。 18、陸佃曰：《連山》始於艮，故曰《連山》，《易》曰“兼山”是也。先儒以為象雲氣之出於山，連連不絕，非是。　又曰：《連山易》，長安人家有之，其卦皆縱。

Article seventeen, Shen Kuobu of the Song dynasty said: In the line statements of the hexagrams, the position of the lines is indicated uniformly by 'nine' and 'six', while the Lianshan and Guizang use 'seven' and 'eight' to start the divination. Article eighteen, Lu Dian of the Song dynasty said: The Lianshan starts with the Gen hexagram, hence its name, Lianshan. The great image statement of the Gen hexagram in the Zhouyi refers to 'combined mountains', which means this. Previous scholars thought the name was derived from clouds rising from the mountains, continuous and unbroken, but this interpretation is incorrect. Lu Dian also said: There was a copy of the Lianshan Yi kept in a family in Chang'an. The hexagram illustrations in that copy were arranged vertically. Lu Dian's account of 'there was a copy in a family in Chang'an' is worth noting: during the Northern Song dynasty, there were indeed copies of the Lianshan Yi circulating among the people, with the hexagram illustrations arranged vertically, differing in form from the commonly circulated Yi texts; however, whether it was an ancient surviving text or a later forgery, Lu Dian did not clarify, and today we cannot verify it either.

19、邵博曰：《連山易》意義淺甚，其劉炫之偽書乎？ 20、李綱曰：《連山》、《歸藏》以靜為占，故爻稱七八，七八者，少陰、少陽之數也。陰陽之少，虛而未盈，故靜而不變。

Article 19: Song dynasty scholar Shao Bo said: The version of The Linked Mountains Changes he saw had very shallow meaning, and he suspected it might have been forged by Liu Xuan of the Sui dynasty. This represents a typical view of Song dynasty scholars in identifying forgeries. When read together with the previous account by Lu Dian about the Chang'an manuscript, it shows that at that time the transmitted versions were already widely suspected. Article 20: Song dynasty scholar Li Gang said: The Linked Mountains and Guizang used static and unchanging principles for divination, so the lines were labeled as 'seven' and 'eight'. 'Seven' and 'eight' represent the numbers of lesser yin and lesser yang. Yin and yang were still in their initial stages, empty and not yet full, so they remained static and did not change. Li Gang's explanation of the 'seven and eight' divination method is thorough: only mature yin and yang change, while lesser yin and lesser yang remain unchanged. Since the Yijing of the Xia and Shang dynasties only used unchanging lines, they naturally only used the numbers seven and eight.

21、朱震曰：《連山》首艮者，八風始於不周，實居西北之方，七宿之次，是為東壁、營室，於辰為亥，於律為應鐘，於時為立冬，此顓帝之歷，所以首十月也。 22、郭雍曰：夏易曰《連山》，商易曰《歸藏》，而布名曰夏商易者，時尚無易之名也。

Article 21: Zhu Zhen of the Song dynasty said: The fact that the "Lianshan" hexagram begins with Gen can be compared with the statement "the eight winds begin with the Bu Zhou wind": the direction of the Bu Zhou wind is the northwest, which corresponds to the two constellations Dong Bi and Ying Shi in the twenty-eight mansions, the twelfth earthly branch "Hai", the twelfth tone "Ying Zhong", and the season "Li Dong". This was the starting point of the Zhuan Xu calendar, so that calendar took the tenth month as the beginning of the year. Zhu Zhen used the tenth month as the starting point of the Zhuan Xu calendar to compare with the beginning of the hexagram Gen in the Xia Yi, intending to show that each dynasty had its own starting point. Article 22: Guo Yong of the Song dynasty said: The Yi of the Xia dynasty was called "Lianshan", the Yi of the Shang dynasty was called "Guicang", and later people generally referred to them as "Xia-Shang Yi", because there was no general term "Yi" at that time. Guo Yong pointed out a problem that is often overlooked: the term "San Yi" might have been added by the Zhou people or even later.

23、張行成曰：夏曰《連山》，天易也，《太玄易》取之。 24、鄭諤曰：《周易》以九六為占，而《連山》、《歸藏》以七八為占，《周易》占其變者，《連山》、《歸藏》占其不變者。 25、鄭樵曰：《連山》，夏后氏易，至唐始出，今亡。

Article 23: Zhang Xingcheng of the Song dynasty said: The Yi of the Xia dynasty was called the "Lianshan" and belonged to the "Tianyi" tradition. Yang Xiong of the Han dynasty's "Tai Xuan" was modeled after it. Article 24: Zheng E of the Song dynasty said: The Zhouyi used "jiu" and "liu" to begin divination, while the Lianshan and Guicang used "qi" and "ba". The Zhouyi divined changing lines, while the Lianshan and Guicang divined unchanging lines. This passage most clearly distinguishes the three Yis in terms of their methods of divination. Article 25: Zheng Qiao of the Song dynasty said: The Lianshan was the Yi of the Xia dynasty, and it only appeared in the Tang dynasty, and now it is lost. Zheng Qiao's statement "until the Tang dynasty did it appear" seems plain, but in fact it is a strong remark. A book from the Xia dynasty, which was not recorded in the bibliographies of the Han and Sui dynasties, suddenly appeared in the Tang dynasty. Its origin is itself highly questionable.

26、程迥曰：《連山》、《歸藏》，宜與《周易》數同而其辭異。先儒謂《周易》以變者占，非也；《連山》、《歸藏》以不變者占，亦非也。古之筮者兼用三易之法，衛元之筮遇《屯》曰：“利見侯”，是《周易》以不變者占也；季有之筮，遇《大有》之《乾》曰：“同復於父，敬如君所”，此固二易之辭也，既之乾則用變也，是《連山》、《歸藏》或以變者占也。

Song dynasty scholar Cheng Jiong said that the "Lianshan" and "Guicang" should have the same number of hexagrams as the "Zhouyi" but different hexagram statements. Previous scholars claimed that the "Zhouyi" was exclusively used for divination based on changing lines, which is incorrect; similarly, claiming that "Lianshan" and "Guicang" were exclusively used for divination based on unchanging lines is also incorrect. Ancient diviners used the methods of the three "Yi" together. For example, Wei Yuan encountered the "Zun" hexagram and made a judgment of "favorable to meet a nobleman," using the hexagram statement of "Zun" itself, which is an example of the "Zhouyi" using an unchanging line for divination. Another example is the divination at the birth of Ji You, where the hexagram "Da You" changed to "Qian," and the statement was "returning to the father, respectful as the ruler commands." These two lines originally belonged to the statements of "Lianshan" and "Guicang," but since it mentioned "changing to Qian," it already used the changing hexagram. Thus, "Lianshan" and "Guicang" sometimes also used changing lines for divination. Cheng Jiong cited two counterexamples, breaking the dogma that "Zhouyi" used changing lines while the other two "Yi" used unchanging lines, showing that the actual divination methods were much more flexible than the rules summarized by later scholars.

27、程大昌曰：《周官》紀三易，其經卦皆八，其別皆六十有四，《連山》，夏也；《歸藏》，商也，夏商之世，八卦固已別為六十四矣。 28、蔡元定曰：《連山》首艮，《歸藏》首坤，意其作用必與《周易》大異，然其為道則同。

Article 27: Cheng Dachang of the Song dynasty said: The "Rites of Zhou" records three Yis, each of which consists of the eight fundamental trigrams overlapped to form the sixty-four variant trigrams. "Lianshan" belongs to the Xia dynasty, and "Guicang" belongs to the Shang dynasty; this shows that as early as the Xia and Shang dynasties, the eight trigrams had already been developed into the sixty-four trigrams. This statement uses the number of hexagrams recorded in the "Rites of Zhou" to refute the old view that the formation of the sixty-four trigrams began with King Wen. Article 28: Cai Yuanding of the Song dynasty said: "Lianshan" takes Gen as its first trigram, while "Guicang" takes Kun as its first trigram. He speculated that their specific applications must have been quite different from those of the "Zhou Yi", but the principles they contained were the same. Cai Yuanding's statement set a stable standard for later discussions: although the order of the hexagrams and the methods of divination may differ, the essence of the Yi remains the same.

29、鄭東鄉曰：自庖犧至夏商，八卦雖重而未知七八、九六之長變也，《連山》始艮，《歸藏》始坤，夏商用之，皆以不變為占，其數止於六十四而已。

Song dynasty scholar Zheng Dongxiang said: From Paoxi to the Xia and Shang dynasties, although the eight trigrams had already been combined into sixty-four hexagrams, they did not yet understand the changes of yin and yang between 'seven and eight' and 'nine and six'. The Lianshan began with the Gen trigram, and the Guicang began with the Kun trigram. Both the Xia and Shang dynasties used them, relying on unchanging lines for divination, so the total number of hexagrams remained at sixty-four, without deriving additional hexagrams from the primary ones. According to his view, the system of line changes where one hexagram can transform into sixty-four hexagrams was an invention of the Zhou Yi. The Yi of the Xia and Yin dynasties remained at the stage of a fixed set of sixty-four hexagrams. This also explains why the two other Yis used seven and eight but not nine and six.

30、羅泌曰：炎帝神農氏令司怪主卜，巫咸、巫陽主筮，於是通其變，以成天下之文，極其數以定天地之象，八八成卦以酬醡而祐神，以通天下之志，以定天下之業。謂始萬物、終萬物者，莫盛乎艮，艮，東北之卦也，故重艮以為始，所謂《連山易》也。 31、羅蘋曰：《連山》之文，禹代之作。

Article thirty, Song dynasty scholar Luo Mi said: The Flame Emperor Shen Nong sent the official in charge of strange phenomena to oversee divination by turtle shells, and sent Wu Xian and Wu Yang to oversee divination by yarrow stalks. Thus, they comprehended the transformations in between, to establish the principles of the world; they exhausted the numbers within, to determine the images of heaven and earth. Eight and eight combined form the sixty-four hexagrams, used to respond to the divine, to seek divine protection, to communicate the hearts of the people, and to lay the foundation for the people's endeavors. He then said: The hexagram that can begin and end all things is none more complete than Gen. Gen is the hexagram of the northeast, so two Gen hexagrams were overlapped to form the beginning, which is called the Linked Mountains Changes. Article thirty-one, Song dynasty scholar Luo Ping said: The textual content of the Linked Mountains Changes was composed in the time of Yu. Luo Ping, the son of Luo Mi, had annotated the Road History; he dated the composition of the text to the time of the Xia dynasty's Yu, which is later than his father's attribution to the time of Shen Nong.

32、陳藻曰：夏有《連山》，筮昉於此乎？故夏未代虞而舜廷有之矣。 33、李過曰：《易鈔》云：“有天地，然後有萬物”，夏易首艮，是物先乎天地矣，夏易所以不傳，其說固善，然未免為率爾之談。夏、商、周易首卦不同，蓋寓三統之義。夏后氏建寅以正月為歲首，為人紀，天地二十四位，艮連於寅，萬物終乎艮，又始乎艮也。夏正建寅，連於寅，故首艮爾。

Article 32: A Song dynasty scholar named Chen Zhao said: The Xia dynasty had the book of Lianshan, and the method of using the yarrow stalks for divination probably originated from here. Therefore, even before the Xia dynasty replaced the Yu Shun dynasty, the court of Yu Shun already had it. Article 33: A Song dynasty scholar named Li Guo said: The "Yi Chao" states, "After heaven and earth were formed, then all things came into being." However, the Xia version of the Yi placed the Gen trigram first. Would that not mean that all things came into being before heaven and earth? Some people have used this to argue that the Xia Yi was lost for this very reason. Although this argument sounds impressive, it is likely just a casual remark. The first trigrams of the Yi books of the Xia, Shang, and Zhou dynasties were all different, and this was intended to express the meaning of the "Three Standards." The Xia dynasty established the year beginning with the first month of the Yin zodiac, which belonged to the "human standard." Among the twenty-four directions of heaven and earth, the Gen trigram is directly connected to the Yin direction. All things end at Gen and begin anew at Gen. Since the Xia dynasty began the year with Yin and Gen was connected to Yin, it therefore placed Gen as the first trigram.

34、劉炎曰：或問《連山》、《歸藏》之真偽，曰：《漢志》不錄《連山》，《唐志》則有之，《漢志》不錄《歸藏》，晉《中經》、隋、唐《志》則有之，昔無今有，其偽可知，況其言之不經耶？

Song dynasty scholar Liu Yan said: When someone asked about the authenticity of the books of "Lianshan" and "Guicang", he replied: The "Han Shu · Yiwen Zhi" did not record "Lianshan", but the "Tang Shu · Yiwen Zhi" did. The "Han Shu · Yiwen Zhi" did not record "Guicang", but the "Zhongjing Biao" of the Jin dynasty, as well as the "Sui Shu" and "Tang Shu" entries under the categories of Jingji and Yiwen, did. Since these books were not recorded before but suddenly appeared now, it is evident that they are forgeries. Moreover, the content of these books is so inconsistent with the principles of the classics. Liu Yan's remarks are among the sharpest in Song dynasty textual criticism. He did not focus on the origin of the book titles, but directly used the presence or absence of records in bibliographic catalogs as evidence. He regarded the fact that these books appeared later as an ironclad proof of forgery.