The Mind Method of the Orthodox Changes: Commentary by Ma Yi Daozhe of the Song Dynasty, with commentary by Chen Tuan.

陳希夷傳：陳摶，字圖南，號“扶搖子”，毫州真源人。初生之時不能言，至四五歲戲渦水，水濱有一青衣老嫗引置懷中而乳之，其後即能言，敏悟過人。及長，經史一覽無遺。先生曰：“所學只足記姓名而已，吾將之遊泰山，與安期、黃石輩論出世之法，安豈能與世脂韋汩沒，出入生死、輪迴人間哉。”乃盡散其家業，惟攜一石鐺而去。

Chen Xiyi's biography: Chen Tuan, whose courtesy name was Tunan, styled himself "Fuyaozi." He was from the Zhenyuan County of Baozhou (the text says "Haolzhou," which is likely a mistake for "Baozhou"). When he was born, he did not speak. At the age of four or five, he was playing by the Wosi River when an old woman in green clothes came to the riverbank, picked him up, and fed him milk. From then on, he began to speak and showed extraordinary intelligence. When he grew up, he could memorize books and historical texts after reading them once, without any omissions. He himself said, "These books I have read are only enough to remember a few names. I want to travel to Mount Tai and discuss the way of transcendence with sages like Anqisheng and the Duke of Yellow Stone — Anqisheng was a legendary immortal of the Qin and Han dynasties said to have lived on the sea, and the Duke of Yellow Stone was a hermit who gave the military treatise to Zhang Liang on the Bridge of the Yellow Earth — how could I follow the world's hypocrisy and compromise, and be buried in the cycle of birth and death?" So he gave away all his family property and left with only a stone pot.

梁唐士大夫挹其清風，得識其面，如睹景星慶雲，然先生皆莫與交。明宗親為手詔召之。先生至，長揖而不拜。明宗待之愈謹，以宮女三人賜先生。先生賦詩，賦曰：“云為肌體玉為腮，多謝唐王送得來。處士不興巫峽夢，空煩雲雨下陽臺。”遂遁去。隱武當山石巖，服氣辟穀，凡二十餘年。復移居華山，時年已七十歲矣。常閉門臥數月不起。

After the Later Liang and Later Tang dynasties, scholars and officials admired his noble and refined character, and to meet him was considered as rare as seeing a bright star or a festive cloud. However, Chen Tuan refused to associate closely with anyone. The emperor of the Later Tang personally issued an imperial decree summoning him to the court. When he arrived at the palace hall, he only bowed respectfully without kneeling. The emperor became even more respectful towards him and granted him three palace ladies. Chen Tuan composed a poem to thank him: "Clouds form my body and jade my cheeks, greatly thanked, King Tang, for sending them here. A recluse does not entertain the dream of Chu King meeting the goddess of Mount Wu, so the clouds and rains in vain descend to the Yangtai terrace." This meant that as a mountain hermit, he had no desire for the legendary encounter between the Chu King and the goddess of Mount Wu, and thus the palace ladies were in vain. After finishing the poem, he quietly left. He lived in a stone cave on Mount Wudang, practicing breath control and eating no grain for over twenty years. Later, he moved to Mount Hua, by which time he was already seventy years old. He often remained closed in his room, lying down for several months without getting up.

周世宗顯德中，有樵于山麓見遺骸生塵，迫而視之，乃先生也。良久起曰：“睡酣奚為擾我。”後世宗召見，賜號“白雲先生”。一曰乘驢遊華陰，聞宋太祖登極，拍掌大笑，曰：“天下自此定矣！”太祖召不至，再詔，辭曰：“九重仙詔，休教丹鳳銜來；一片野心，已被白雲留住。”太宗初年，始赴召，惟求一靜室，乃賜居於建隆觀為戶，熟睡月餘方起。辭出，賜號“希夷先生”。

In the Xiande period of the Later Zhou dynasty, a man who cut firewood saw a corpse covered in dust at the foot of a mountain. He approached and looked closely, and found it was Chen Tuan. After a while, he sat up by himself and said, "I was sleeping soundly, why do you disturb me?" Later, the emperor summoned him and gave him the title "White Cloud Master." One day, he was riding a donkey on the Huayin path when he heard that Zhao Kuangyin had become emperor. He laughed aloud and said, "The world is now at peace!" The emperor summoned him, but he refused to come; when summoned again, he declined, saying, "The imperial edict need not be brought by a messenger; my heart for the mountains and forests is already held by white clouds." When the early years of the Song Taizong dynasty came, he finally responded to the summons. He only asked for a quiet room, so he was given a residence at the Jianlong Temple. He closed the door and slept for over a month before he emerged. When he left the capital, Taizong gave him the title "Xi Yi Master."

一曰，遣門人鑿石，處於張超谷。既成，先生往造而曰：“吾其死於此乎？”遂以左手支頤而終。數曰容色不變，肢體尚溫，有五色雲封谷口，彌月不散。年一百一十八歲。初兵紛亂太祖之時，挑太祖太宗於籃以避亂。先生遇之即吟曰：“莫道當今無天子，卻將天子上擔挑。”又遇太祖太宗與趙普，遊長安市，入酒肆晉坐，太祖太宗左右。先生曰：“汝紫微垣一小星爾，軋處上次，可乎？”

One day he sent his disciples to carve a stone chamber in Zhang Chao Valley. After it was completed, he himself went to inspect it and said, "I guess I will die here." Then he sat down with his left hand supporting his cheek and attained parinirvana. For several days after, his face remained unchanged and his limbs were still warm. The entrance of the valley was covered by a cloud of five colors that did not disperse for a whole month. He lived to be 118 years old. In the early days of the Five Dynasties, when there was war and famine, and before Taizu had risen to prominence, someone carried Taizu and Taizong, his brothers, on a pole basket to avoid danger. When Chen Tuan met them, he recited, "Do not say there is no emperor in the present age, for the emperor is being carried on a pole basket." Once again, when he met Taizu, Taizong, and Zhao Pu together walking along the streets of Chang'an, entering a tavern, Zhao Pu sat down beside Taizu and Taizong, with Taizu and Taizong sitting on either side. Chen Tuan said to Zhao Pu, "You are merely a small star in the Purple Micro垣, yet you insist on sitting in the upper position. Is that acceptable?" The Purple Micro垣 is the celestial region where the throne of the emperor is located. His words meant that Zhao Pu was merely a minister and should not sit on equal terms with the true emperor.

种放初從先生，先生曰：“汝當逢明主，馳名海內，但惜天地間無完名。子名將起，必有物敗之，可戒也。”放晚年競喪清節，皆如其言。有郭沆者，少居華陰，嘗宿觀下，中夜先生呼令速歸，且與之俱往，一二里許，有人號呼報其母卒。先生遺以藥，使急去可救。既至，灌其藥，遂蘇。華陰令王睦謂先生曰：“先生居溪巖，寢於何室？”先生且笑吟曰：“華山高處是吾宮，出即凌空跨曉風。臺榭不將金鎖閉，來時自有白雲封。”

Zong Fang once followed Chen Tuan to study the Way. Chen Tuan told him, "You will eventually meet a wise ruler, and your reputation will spread throughout the world. Unfortunately, there is no perfect reputation in the world. Once your reputation rises, something will surely damage it. Be cautious." In his old age, Zong Fang indeed lost his purity as a reclusive hermit, which exactly fulfilled Chen Tuan's words. There was a man named Guo Hang who lived in Huayin when he was young. He once stayed overnight in a Taoist temple. At midnight, Chen Tuan told him to hurry home and accompanied him on the way. After walking one or two miles, someone came running crying to report that his mother had died. Chen Tuan gave him a package of medicine and told him to go back quickly, and he could still save her. When he returned home and gave her the medicine, his mother indeed regained consciousness. The county magistrate of Huayin, Wang Mu, asked Chen Tuan, "You live in mountain valleys and gorges. Where exactly do you sleep?" Chen Tuan smiled and recited, "The high peak of Huashan is my palace, stepping out I ride the morning wind through the sky. The pavilions do not need golden locks to close, when I come, there is always white clouds to seal it." He meant that the summit of Huashan was his palace, and the gate did not need a golden lock, for white clouds would naturally close it for him.

一曰，有一客過訪先生，適值其睡，見旁有一異人，聽其息聲，以黑毫記之莫辨。客怪而問之，其人曰：“此先生華胥調混沌也。”先生嘗遇山女，山女贈之詩，詩曰：“藥而不滿笥，又更上危巔，回指歸去路，將相入翠煙。”太宗聞先生善相人，遣詣南山，見真宗及還。問其故。曰：“廝役皆將相也，何必見王乎？”於是建儲之議遂定。先生以易數授穆伯長，穆授李挺之，李授邵康節。以象數學授种放，放授盧江、許堅，堅授范諤。

One day, a guest visited Chen Tuan and happened to find him asleep. He saw a strange person by his side listening to his breathing, using a black brush to record, but the symbols written were unrecognizable. The guest found it strange and asked about it. The person replied, "This is the master regulating the primordial qi in the Huaxu dream." Chen Tuan once met a woman in the mountains who gave him a poem: "The herbs are not yet full in the medicine box, and he climbs even higher to the peak. Turning back to point the way home, he vanishes into green mist." The herbs he gathered were not yet fully stored, and he was going to a higher mountain peak; turning back to indicate the path home, he disappeared into the green mist. Emperor Taizong heard that Chen Tuan was good at reading faces, so he sent him to the southern mountains to meet Emperor Zhenzong. After seeing him, Chen Tuan returned. Emperor Taizong asked him the reason, and he said, "The attendants are already of the appearance of generals and ministers; why go see the king himself?" Thus, the discussion about establishing the heir was settled. Chen Tuan passed on the Yi numbers to Mu Boyang (Mu Xiu), who passed them on to Li Tingzhi (Li Zhicai), who passed them on to Shao Kangjie (Shao Yong). He also passed on the study of images and numbers to Zhong Fang, who passed it on to Xu Jian of Lujiang, who passed it on to Fan E (Fan Echang).

羲皇《易》道，包括萬象。須知落處，方可實用。一章

The doctrine of the Book of Changes, created by Fuxi, encompasses all phenomena in the universe. Those who study the Book of Changes must first clearly understand what specific realities the hexagrams refer to and what particular things in the universe they correspond to, only then can they truly apply them. This chapter opposes the method of merely memorizing sentences from the commentaries without being able to explain what the hexagrams refer to; such a study of the Book of Changes is merely academic knowledge on paper. (Chapter One)

落處，謂知卦畫實義所在，不盲誦古人語也。如震得乾初爻，故雷自天下而發；坎得中爻，故月自天之中而運；艮得上爻，故山自天上而墜也，巽、離、兌得坤三爻亦然，又六爻相應，如一陽生於子月，應在卯月；二陽丑，應在三月；三陽寅，應在四月是也。人事亦然。《易》道見於天地萬物曰用之間，能以此消息，皆得實用，方知羲皇畫卦，不作紙上功夫也。

The concept of "falling place" refers to understanding where each hexagram actually corresponds to real events, rather than blindly memorizing what ancient people said. For example, the Zhen hexagram has one yang line at the bottom and two yin lines above. This yang line comes from the first line of the Qian hexagram, so thunder originates from the lowest part of heaven. The Kan hexagram has its yang line in the middle, which comes from the second line of the Qian hexagram, so the moon moves through the center of heaven. The Gen hexagram has its yang line at the top, which comes from the top line of the Qian hexagram, so mountains fall from heaven. The Xun, Li, and Dui hexagrams each receive one yin line from the Kun hexagram in their respective lower, middle, and upper positions, and the reasoning is the same. Now looking at the mutual relations between the six lines: the first yang line begins in the month of Zi (November, hexagram Fu), and it will have a response in the month of Mao (February); the second yang line begins in the month of Chou (December, hexagram Lin), and it should respond in the month of Yin (March); the third yang line begins in the month of Yin (January, hexagram Tai), and it should respond in the month of Mao (April). The rise and decline of human affairs also follow this rhythm. The Way of the Book of Changes is evident in the daily use of heaven and earth and all things. If one can observe the waxing and waning, the fullness and emptiness according to this pattern, everything will be grounded in reality. Only then can one understand that Fuxi's hexagrams were not just an exercise on paper.

六畫之設，非是曲意。陰陽運動，血氣流行。二章

The arrangement of the six lines in a single trigram was not arbitrarily created by the sage according to personal intent. It corresponds to the ebb and flow of yin and yang energies in the universe, as well as the circulation of vital energy in the human body. It is a depiction based on actual principles. This chapter opposes viewing the trigram as a conventional symbol, and instead advocates that the trigram itself is a representation of the movement of qi. (Chapter Two)

陰陽運動，若一陽為復，至六陽為乾，一陰為姤，至六陰為坤是也，血氣流行，若一六為腎，二為肺，三為脾，四為肝，五為心，始生屯。屯而為蒙，養蒙為需之類是也。卦畫凡以此順此理而已。

The concept of "yin and yang movement" refers to the process in which a single yang line emerging from the bottom forms the卦 of Fu (Recovery), and when six lines are all yang, it becomes the卦 of Qian (Heaven). Similarly, a single yin line emerging forms the卦 of Gou (Meeting), and when all six lines are yin, it becomes the卦 of Kun (Earth). This is the way the twelve messages of the cycle are expressed through the lines of the hexagrams. The term "blood and qi flowing" refers to the matching of the numbers from the River Chart with the internal organs of the human body: one and six belong to water and correspond to the kidney, two belongs to fire, three to wood, four to metal, and five to earth, which are matched respectively with the lung, spleen, liver, and heart. Although the organs listed in the original text differ slightly from the commonly mentioned ones—such as the heart being associated with fire at the age of twenty-seven, the liver with wood at thirty-eight, the lung with metal at thirty-nine, and the spleen with earth at fifty—it is likely due to transmission errors. This vital energy begins with the hexagram Zun (Obstruction), which represents the beginning of all things; since the beginning is obscure, it is followed by Meng (Obstruction), and since obscurity requires nourishment, it is followed by Xu (Need). This sequence continues in this manner. The hexagrams merely depict this real principle in a symbolic way.

卦象視人，本無文字，使人消息，吉凶嘿會。三章

Fuxi presented the trigrams to people without any single word of explanation. He wanted people to contemplate the rise and fall of yin and yang within the trigrams themselves, so that good fortune and misfortune could be naturally understood in silence. This chapter establishes the principle of "teaching without words": the trigrams themselves are a complete expression, while written characters are later additions, an unavoidable auxiliary. (Chapter Three)

羲皇始畫八卦，重為64，不立文字，使天下之人嘿觀其象而已。能如象焉，則吉凶應；違其象，則吉凶反。此羲皇氏作不言之教也。鄭康成略知此說。

Fuxi first drew the Eight Trigrams, then combined them in pairs to form the sixty-four Hexagrams, never adding any characters to them, only letting people across the land silently observe these images. If human actions align with the trends indicated by the Hexagrams, good and bad fortune will correspond accordingly; if they contradict the Hexagrams, good and bad fortune will reverse. This is the 'silent teaching' established by Fuxi. Zheng Xuan of the Eastern Han dynasty (with the courtesy name Kangcheng) had some understanding of this idea.

《易》道不傳，乃有周、孔。周、孔孤行，《易》道復晦。四章

After the loss of the divination diagrams, Zhou Wen Wang and the Duke of Zhou provided the line statements, and Confucius added the Ten Wings to remedy the situation. However, later generations took only the writings of Zhou and Confucius and made them popular, reading only the words and ignoring the diagrams. As a result, the true way of the Book of Changes was once again obscured. The focus of this chapter is not on Zhou and Confucius themselves, but on the method of interpreting the text instead of the diagrams. Originally, the words were a means to address shortcomings, but when they were regarded as the whole of the Book of Changes, they became a new form of obstruction. (Chapter Four)

上古卦畫明，《易》道行。後世卦畫不明，《易》道不傳。聖人於是不得已而有辭。學者淺識，一著其辭，便謂《易》止於是，而周、孔遂自孤行。更不知有卦畫微旨，只作八字說。此謂之買櫝還珠，由漢以來皆然，《易》道胡為而不晦也？

In ancient times, everyone could understand the trigrams, and the principles of the Book of Changes were naturally known. But later, the trigrams became hard to understand, and the principles of the Book of Changes were lost. The sages had no choice but to attach words to the trigrams and lines. However, scholars had shallow insight, and once they encountered these words, they thought the entire content of the Book of Changes was contained within them. Thus, the commentaries by Zhou and Kong became the only ones in circulation, and people no longer knew there were profound meanings within the trigrams. They treated the eight trigrams merely as the eight characters "strong, compliant, active, entering, sinking, attached, stopping, and joyful." This is like buying the box but returning the pearl. Since the Han dynasty, this has always been the case; how could the principles of the Book of Changes not become obscure?

64卦，無窮妙義，盡在畫中，合為自然。五章

The profound and intricate meanings of the sixty-four hexagrams are entirely contained within the hexagram figures themselves. The sequence in which the hexagrams are arranged follows the natural order, not the arbitrary arrangement of any individual. This chapter aims to explain that one does not need to seek meaning outside the hexagram figures; the hexagram figures themselves constitute a complete system of meaning. (Chapter Five)

無窮妙義，若蒙必取次於艮，師必取次於坤，是大有旨意也。不止於貞丈人吉，童蒙求我之義。合為自然，謂次艮、次坤，非是私意，乃陰陽運動，血氣流行，其所施為，皆自然之理也。

The infinite subtleties involved, such as the necessity for the Hexagram of Enlightenment to have the Earthly Branch of Mountain (Geng) as its upper trigram, and the Hexagram of the Army to have the Earthly Branch of Earth (Ji) as its upper trigram, are of great significance. The lower trigram of Enlightenment is Water (Kan, representing danger), and the upper trigram is Mountain (Geng, representing stillness): danger above stillness, thus symbolizing the image of a child awaiting instruction. The lower trigram of the Army is also Water (Kan, representing danger), while the upper trigram is Earth (Ji, representing multitude): danger above multitude, thus symbolizing the image of gathering an army. This meaning cannot be fully expressed by the Hexagram Statements of the Army, "Zhen, Zhangren Ji" and of Enlightenment, "Fei Wo Qiu Tong Meng, Tong Meng Qiu Wo." The phrase "harmony with nature" means that Enlightenment follows Mountain and the Army follows Earth, not due to the personal intention of the one arranging the sequence of hexagrams, but rather because of the natural movement of yin and yang, and the circulation of vital energy. All that arises from this is naturally formed.

消息卦畫，無止於辭。辭外見意，方審《易》道。六章

Observing the waxing and waning of yin and yang in the trigrams cannot stop at the line statements. One must see the meaning inherent in the trigrams themselves beyond the textual expressions, in order to truly understand the Way of the Book of Changes. This chapter opposes the notion that "the statements exhaust the meaning of the trigrams": the textual expressions only indicate the general auspicious or inauspicious nature, while the content contained within the trigrams is far more extensive. (Chapter Six)

繫辭，特繫以吉凶大略之辭而已，非謂六畫之義盡於是也。如大有繫以元亨，大壯繫以利貞。此數字，果足以盡二卦之義乎？要須辭外見意可也。辭外之意。如乾九二“見龍在田”上九“亢龍有悔”闢師之上不動如地，內趨變如水，無窮好意，如此類不可概舉，皆是辭之所不能該也。

The annotations attached to the hexagram lines merely indicate the general fortune or misfortune, but they do not encompass the full meaning of the six lines of the hexagram. For example, the hexagram Dà Yǒu (Great Possession) is only annotated with the two characters "yuan heng" (originally prosperous), and the hexagram Dà Zhuàng (Great Strength) is only annotated with "li zhen" (favorable to uprightness). These few characters, can they really exhaust the meaning of these two hexagrams? Therefore, one must understand the meaning beyond the text. What is meant by meaning beyond the text? For example, in the hexagram Qian (Heaven), the second line's statement "the dragon appears in the field" and the top line's statement "the dragon in exaltation brings regret" both refer to the same dragon in different positions of the lines. Another example is the hexagram Shī (The Army), where its upper trigram is Kun (Earth), which represents the earth, being stable and unmoving, and its lower trigram is Kan (Water), which represents water, being active and changing. The upper part is unmoving while the lower part is changing, which symbolizes the general stationed in command and the soldiers moving about. There are countless such profound meanings, which cannot be fully expressed by the text alone.

天地萬物，理有未明。觀於卦脈，理則昭然。七章

In the vastness of heaven and earth and all things, there are always some principles that people have yet to fully understand. By observing the flow of qi in the trigrams, these principles become clearly evident. This chapter treats the trigrams as an instrument for observing heaven and earth, advocating the use of the trigrams to explain nature, rather than using old interpretations to explain the trigrams. (Chapter Seven)

卦脈，為運動流行自然之理也。卦脈審，則天地萬物之理得矣。如觀坎畫，則知月為地之氣；觀離畫，則知雨從地出。觀疊交，則知曰為天之氣；觀艮畫，則知山自天來；觀兌畫，則知雨從地出。關疊交，則知閏餘之數；觀交體，則知造化之原。凡此卦畫，皆所以寫天地萬物之理於目前，亦若渾儀之器也。

The concept of "guamai" refers to the natural principles of the movement and flow of qi. Once the guamai is understood, the principles of heaven and earth and all things under heaven are grasped. For example, looking at the image of the Kan hexagram, which consists of two yin lines enclosing one yang line, indicating that the middle line of Qian (Heaven) is embedded within the body of Kun (Earth), one understands that the moon is formed by the rising earth qi. Looking at the image of the Li hexagram, which consists of two yang lines enclosing one yin line, indicating that the middle line of Kun (Earth) is embedded within the body of Qian (Heaven), one understands that the sun is formed by the descending heavenly qi. Looking at the image of the Gen hexagram, with one yang line resting upon two yin lines, one understands that mountains fall from the heavens. Looking at the image of the Dui hexagram, with one yin line floating above two yang lines, one understands that rain originates from the earth's qi. By observing the overlapping of the middle lines in the heavy hexagram, one understands the origin of the leap year calculation. By observing the interwoven structure of the two components, one understands the fundamental origin of creation. (This passage originally had errors, with "observe the Li hexagram" mistakenly repeated with "then know rain comes from the earth," and "stacked intersection" should be "stacked lines," and "gate" should be "observe," now corrected according to the context.) All these hexagram images write the principles of heaven and earth and all things before human eyes, just like a huatian instrument, a device that can reveal the celestial phenomena.

經卦重卦，或離或合。縱橫施設，理無不在。八章

The trigrams composed of three lines and the hexagrams composed of six lines can be examined separately or together. No matter how they are arranged or transformed, there is always a rationale behind them. This chapter explains that the卦 images are not fixed symbols with a single interpretation; they can be analyzed from various perspectives. This flexibility is precisely what makes the Way of the Book of Changes vast and profound. (Chapter Eight. The text above this sentence contains some web formatting errors, which are not part of the original text and have been removed.)

縱橫，謂若為諸圖，或有二氣老少之漸，或者三代祖孫之別，或有對待之理，或者有真假之義，或有胎甲之象，或者錯綜之占。唯其施設，皆具妙理，無所往而不可。此所謂包括萬象，而《易》道所以大也。

The term "zongheng" refers to arranging the hexagrams into various diagrams. Some diagrams show the gradual progression of yin and yang from young yang and young yin to old yang and old yin. Others illustrate the generational relationship between Heaven and Earth as ancestors and the six sons as descendants. Some diagrams display the mutual dependence between two hexagrams, while others distinguish between true essence and false combination. Some show the initial forms of all things in their embryonic state, and others are used for divination involving opposite hexagrams and inverted hexagrams. As long as one arranges and deduces in this way, each method has its own profound reasoning, with no dead ends. This is what was previously mentioned as "including all things," which is precisely why the Way of the Book of Changes is so vast and comprehensive.

乾坤錯雜，乃生六子。六子則是，乾坤破體。九章

The two pure trigrams, Qian (Heaven) and Kun (Earth), intermingle to produce the six subsidiary trigrams: Zhen (Thunder), Xun (Wind), Kan (Water), Li (Fire), Gen (Mountain), and Dui (Lake). These six trigrams are simply the forms that result when the pure trigrams of pure yang and pure yin are broken down. This chapter aims to show directly from the trigram diagrams how the six subsidiary trigrams originate: they do not have a separate origin, but are the results of each pure trigram having one line added by the other. (Chapter Nine)

乾三畫奇，純陽也，一陰雜於下，是為巽，雜於中，是為離。雜於上，是為兌。巽、離兌皆破乾之純陽也，坤畫偶，純陰也。一陽雜於下，是為震。雜於中，是為坎。雜於上，是為艮。震、坎、艮、皆破坤之純體也。若更以人身求之，理自昭然。

The trigram Qian consists of three odd lines and represents pure yang. If one even line is introduced into the lowest line, it becomes Xun; if introduced into the middle line, it becomes Li; and if introduced into the top line, it becomes Dui. The trigrams Xun, Li, and Dui all break the pure yang of Qian. The trigram Kun consists of three even lines and represents pure yin. If one odd line is introduced into the lowest line, it becomes Zhen; if introduced into the middle line, it becomes Kan; and if introduced into the top line, it becomes Gen. The trigrams Zhen, Kan, and Gen all break the pure yin of Kun. If we compare this to the human body, the head corresponds to Qian, the abdomen to Kun, and the ears, eyes, mouth, nose, hands, and feet correspond to the six sons. This principle becomes clear at once.

粵乾輿坤，即是陰陽。圓融合粹，平和之中。十章

When speaking of Qian and Kun, they represent yin and yang themselves. These two trigrams symbolize a complete and harmonious energy, pure and undivided, existing in the most peaceful state. This chapter positions Qian and Kun as the pure forms of yin and yang, setting the stage for the next chapter, which will discuss the six subordinate trigrams as manifestations of yin and yang in a more differentiated state. (Chapter Ten)

凡陰陽之氣，純而不駁，是為乾坤。《老子》曰：“天得一以清，地得一以寧。”正謂此也。因知能盡乾之道，是為聖人；能盡坤之道，是為賢人。

All instances of yin and yang energy that are pure and unadulterated are referred to as Qian and Kun. The Tao Te Ching, Chapter 39, says: "Heaven attains oneness and thus becomes clear; Earth attains oneness and thus becomes tranquil." Heaven remains clear because it holds onto the pure energy, and Earth remains tranquil because it holds onto the pure energy. This is exactly what is being discussed. From this we can understand that those who fully embody the principle of Qian, which is strong and vigorous, are sages; those who fully embody the principle of Kun, which is gentle and yielding, are virtuous persons.

至於六子，即是陰陽。偏陂反側，不平之名。十一章

As for the six subordinate trigrams, Zhen, Xun, Kan, Li, Gen, and Dui, they are also manifestations of yin and yang, but they are named so when the energies are skewed and unbalanced. This chapter continues from the previous one: Qian and Kun represent the balanced state of yin and yang, while the six subordinate trigrams represent the unbalanced state. This can be clearly seen from their trigram forms. (Chapter Eleven)

乾健坤順，陰陽之純氣也。一失健順，則不平之氣作。而六子生，觀畫象可知。《莊子》曰：“陰陽錯行，天地大駭，有雷有庭，水中有火，乃焚乃塊。”正謂此耳。由是六子非聖賢比，特眾人興萬物而已。然由破體煉之，純體乃成。

Qian represents strength and vigor, Kun represents gentleness and compliance, these are the pure energies of yin and yang. Once these qualities of strength and compliance are lost, imbalance arises, and the six sons are generated. This can be seen from the hexagram diagrams—each of the six sons consists of three lines, with one line differing from the other two. The Zhuangzi says: "When yin and yang are in disorder, heaven and earth are greatly alarmed, thus there is thunder and lightning, fire rising from water, burning the great hawthorn tree." (The original text says "there is thunder and ting" which should be "thunder and lightning," and "it burns it and blocks" which should be "it burns the great hawthorn tree.") When yin and yang are in disorder, heaven and earth are greatly alarmed, thus there is thunder and lightning, fire rising from water, burning the great hawthorn tree—this is exactly what is being described. From this we can understand that the six sons cannot be compared with the sages and virtuous ones; they correspond only to ordinary people and all things. However, the broken form is not without a way out: by cultivating through the broken form, the pure form can still be restored.

健順動入，陷麗止說。非特乾坤，六子訓釋。十二章

"The eight characters 'Jian, Shun, Dong, Ru, Xian, Li, Zhi, Shuo' are not merely explanatory terms for the hexagrams Qian, Kun, and the six subordinate hexagrams. Each corresponds to a specific pattern of lines, which must be recognized through their imagery, not just memorized as eight abstract terms." (Chapter Twelve)

非特訓釋，蓋謂不可專於八字上取也，當求之於畫象。健謂三畫奇也，順謂三畫純偶是也，動謂一陽在二陰下是，入謂一陰在二陽下是，陷謂一陽在二陰中是，麗為一陰在二陽中是，止則一陽在二陰之上是，說則一陰在二陽上是。凡是所順，多見於畫象。如闔戶謂之坤，則姤之初爻是。關戶謂之乾，則復之初爻是。

It is said that "this is not merely interpretation," meaning that one should not take meaning solely from these eight characters, but should seek it in the imagery of the hexagram. "Jian" (strength) refers to all three lines being odd lines, that is, Qian (Heaven); "Shun" (smoothness) refers to all three lines being even lines, that is, Kun (Earth); "Dong" (movement) refers to one yang line below two yin lines, that is, Zhen (Thunder); "Ru" (entering) refers to one yin line below two yang lines, that is, Xun (Wind); "Xian" (sinking) refers to one yang line between two yin lines, that is, Kan (Water); "Li" (adhering) refers to one yin line between two yang lines, that is, Li (Fire); "Zhi" (stopping) refers to one yang line above two yin lines, that is, Gen (Mountain); "Shuo" (joy) refers to one yin line above two yang lines, that is, Dui (Lake). All such expressions that follow the nature of the hexagram can be found with corresponding imagery in the hexagram lines. For example, the Great Treatise says "He hu wei zhi kun," meaning "closing the door is called Kun," which refers to the gathering of yin energy, corresponding to the first yin line in the Guo hexagram; it says "Bi hu wei zhi qian," meaning "opening the door is called Qian," which refers to the spreading of yang energy, corresponding to the first yang line in the Fu hexagram (the original text says "guan hu" but should be "bi hu").

坎兌二水，明須識破。坎潤兌說，理自不同。十三章

Kan and Dui are both water, but their differences must be understood: Kan's function is "moistening," while Dui's function is "pleasure (joy)." Their principles are fundamentally different. Kan is the water generated from the Heaven metal Qian, flowing secretly within objects. Dui is the water formed by the Earth soil坤, spreading over the surfaces of all things. This chapter opposes the approach of categorizing all water into a single group. (Chapter Thirteen)

坎乾水也，氣也，若井是也。兌，坤水也，形也，今雨是也。一陽中陷為二陰為坎，坎以氣潛行於萬物之中，為受命之根本，故曰：潤萬物者莫潤乎水。蓋潤，液也，氣之液也。一陰上徹於二陽為兌，兌以形普施於萬物之上，為發生之利澤，故曰：說萬物者莫說乎澤。蓋說，散也，形之散也。坎、兌二水，其理昭昭如此。學者依文解義，不知落處，其能得實用乎？自漢諸儒不得其說，故真人發其端。

The trigram Kan represents water from the trigram Qian, which is of the nature of qi. Well water and spring water are of this kind. The trigram Dui represents water from the trigram Kun, which is of the nature of form. The rain falling now is of this kind. When one yang is submerged between two yin, it forms Kan. Kan exists in the form of qi, circulating within all things, and is the fundamental source from which all things receive their mandate. Therefore, the "Commentary on the Hexagrams" says, "Nothing moistens all things more than water." Here, "moistening" refers to liquid, which is qi condensed into liquid. When one yin rises above two yang, it forms Dui. Dui manifests in the form of shape, spreading over the surfaces of all things, and is the benefit that supports growth and development. Therefore, the "Commentary on the Hexagrams" also says, "Nothing explains all things more than the marsh." Here, "explaining" refers to dispersion, which is the spreading out of form. The two kinds of water, Kan and Dui, have their clear principles explained here. Scholars who only discuss the meaning of the text without understanding where it applies in reality, how can they truly use it? Since the Han dynasty, various scholars have failed to explain this point, so the Master Hemp-Robe has here begun to clarify it for them.

又論，且以井卦觀之，本來泰卦初爻易五，是為井，則知一陽升而為坎水也。故《月令》云：“仲冬，誰泉動，仲冬一陽生。”至仲秋，乃云：“煞氣侵盛，陽氣曰衰，水始涸。”信乎坎之為乾水也！道家有煉丹井。海外女國無男。窺井即生。《醫經》：“無子婦，男服口循井即生。”其為乾陽，皆可明驗。若曰：天降時雨。山川出云，又曰：地氣上為雲，天氣下為雨，此兌之所以為坤水也。

Taking the Well hexagram as an example, the Well hexagram is formed by exchanging the first line and the fifth line of the Prosperous hexagram. The Prosperous hexagram has Heaven above and Earth below. By moving the Nine at the beginning (initial yang line) to the fifth position and the Six in the fifth (initial yin line) to the first position, the lower trigram Heaven becomes Wind and the upper trigram Earth becomes Water, resulting in the Well hexagram (Wind below, Water above). This shows that the rising yang line forms the Water trigram. Therefore, the "Liji · Yueling" states that in the second month of winter, "the water springs move," indicating that the second month of winter is the time when the first yang begins to emerge (the original text "shuiquan dong" should be "shuiquan dong"). However, by the second month of autumn, it says, "the killing energy grows stronger, the yang energy declines daily, and the water begins to dry up." This confirms that Water belongs to the Heaven trigram. Daoist alchemists use wells for their elixirs, and in a female country overseas without men, women can conceive by looking at well water. The "Medicine Classic" also states that women who cannot bear children can become pregnant by standing by a well according to the method. These examples all confirm that well water belongs to the yang of Heaven. As for the saying "heaven sends timely rain" and "mountains and rivers produce clouds," the "Suwen" also states, "the earth's energy rises as clouds, and the sky's energy descends as rain," which explains why Dui (Lake) is considered the water of the Earth trigram.

鑽木鑿井，人之坎離。天地坎離，識取自然。十四章

Drilling wood to make fire and digging to get water are merely artificial forms of water and fire, small and later developments. The true water and fire in the universe are the moon and the sun, which should be recognized from nature itself. This chapter opposes reducing the "water and fire" in the "Say the Trigrams" to mere daily tools, and instead advocates first understanding the sun and moon as the essential forms of water and fire. (Chapter Fourteen)

乾，天也。一陰升於乾之中為離。離為目，則曰本天之氣也，坤，地也。一陽下降於坤之中為坎。坎為月，則曰本地之氣也。曰為天氣，自西而下以交於地。月為地氣，自東而上以交於天。曰月交錯，一晝一夜，循環三百六十度，而擾擾萬緒起矣，是為三百六十爻，而諸卦生焉。坎離曰月，天地之中氣也。仲尼特言水火，而不言曰月者，曰月其體也，水火其用也。言其用而不言其體，蓋欲其設施之廣而礙也。學者不悟，但求之於鑽木鑿井之間，所失益甚矣。

Qian represents Heaven. When one yin rises to the central position of Qian, it forms the Li trigram; Li is the Sun, indicating that the Sun is the vital energy of Heaven (the original text says "Li is the eye" but should be "Li is the Sun," and "says" should be "Sun"). Kun represents Earth. When one yang descends to the central position of Kun, it forms the Kan trigram; Kan is the Moon, indicating that the Moon is the vital energy of Earth. The Sun is the vital energy of Heaven, rising from the west to meet Earth; the Moon is the vital energy of Earth, rising from the east to meet Heaven. The Sun and Moon move in alternation, completing a cycle of 360 degrees in a day and night, thus giving rise to myriad phenomena. This corresponds to the 360 lines in the hexagrams, and the 64 hexagrams arise from this. Kan and Li, representing the Moon and Sun, are the harmonious vital energies between Heaven and Earth. Confucius in the "Shuo Gu" only mentions water and fire rather than the Sun and Moon, because the Sun and Moon are their essential nature, while water and fire are their functions; focusing only on functions rather than essence is intended to make the symbolic application more extensive and unrestricted (the original text says "broad but obstructive" but should be "broad and unrestricted"). Scholars who fail to understand this intention and search for Kan and Li only in human activities such as drilling wood for fire or digging wells for water have misunderstood the concept even more.

又論，月上於天，曰入於地，男女構精之象。一來一往，卦畫有中通之象。此所謂觀於卦脈，理則昭然也。有謂理莢謊然，若山者自天之墜也。《傳》曰：“自有宇宙，便有此山。”又曰：“星隕為石”。推此意，則山自天墜無疑。而世曰：“山者，地之物。”以所見者言之耳。

Another layer: when the moon rises in the sky and the sun sinks below the earth, this represents the image of male and female coming together to produce essence. In the movement of one going and the other returning, the middle line of the hexagram appears as a connecting line—Yang of Kan rises up to the top, and Yin of Li descends to the bottom. This is exactly what the seventh chapter says: "Observing the pulse of the hexagram, the principle becomes clear." There are also some ideas that seem strange but are actually straightforward. For example, mountains are said to have fallen from the sky (the original text says "理荚谎然," which is likely a mistake and should be "理昭然" or similar). The "Transmission" says, "Since the universe has existed, there has been this mountain," and also says, "Stars falling become stones"—stars falling from the sky become stones. Following this reasoning, mountains falling from the sky is not questionable. Yet people insist that "mountains are things on the earth," which is merely based on what they see with their naked eyes.

至月風雷雨，皆自地出也。而世曰：“月風雷雨，天之物。”亦以所見者言之耳。世以所見如此！苟徇其所見，則是天地萬物，皆所不曉。審知《易》者，所以窮理盡性也。學者不可不留意邪！

As for the moon, wind, thunder, and rain, they actually all come from the earth's energy. Yet people wrongly say that "the moon, wind, thunder, and rain are things from heaven." This is merely based on what they see with their eyes. People make such judgments solely based on their visual perception! If one blindly follows what they see, then there is nothing in the universe that is truly understood. One must know that the study of the Book of Changes is precisely for investigating the principles of things and fully understanding human nature. How could scholars not pay attention to this?

八卦不止，天地雷風。一身一物，便據八卦。十五章

The eight trigrams refer not only to the eight things of heaven, earth, thunder, wind, water, fire, mountain, and marsh. Take any person or thing, and you will find the principles of the eight trigrams present within. This chapter opposes the view of fixing the eight trigrams to the eight natural objects, and instead advocates that they are eight categories of nature, applicable to any thing. (Chapter Fifteen)

八卦，文王繇辭，周公爻辭，皆未當指名其物象，以見八卦不止天、地、雷、風、水、火、山、澤，無所不統也。是故凡天下之所謂健者，皆乾也。順者，皆坤也。動者，皆震也。入者，皆巽也。陷者，皆坎也。麗者，皆離也。止者，皆艮也。說者，皆兌也。一身一物，便具此八卦之理。然宣父止以八物雲者，特舉其大者為宗本。姑以入《易》，以便學者耳。

Regarding the Eight Trigrams, the hexagram statements attributed to King Wen and the line statements attributed to the Duke of Zhou do not explicitly name any specific object. This shows that the Eight Trigrams are not merely the eight things of Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Lake, but rather encompass everything. Therefore, anything that is strong and vigorous belongs to Qian; anything that is gentle and yielding belongs to Kun; anything that is active and dynamic belongs to Zhen; anything that is hidden and subtle belongs to Xun; anything that is sinking and obstructed belongs to Kan; anything that is attached and luminous belongs to Li; anything that is still and stable belongs to Gen; and anything that is joyful and diffusive belongs to Dui. Take any person or thing, and within it there is the principle of the Eight Trigrams. As for Confucius (the Sage) in the "Sayings on the Trigrams," he only mentions these eight things, which are merely the most prominent and obvious ones used as a guide to introduce people to the Book of Changes, for the convenience of beginners.

卦有反對，最為關鍵。反體既深，對體尤妙。十六章

Among the sixty-four hexagrams there are two kinds of relationships, 'reverse' and 'opposite,' which are the most important key of the entire text. 'Reverse' means looking at a hexagram as a whole turned upside down (now called the inverted hexagram), while 'opposite' means exchanging the yin and yang of all six lines (now called the opposite hexagram). The meaning of the reverse hexagram is already profound, while the meaning of the opposite hexagram is even more extraordinary. (Chapter Sixteen)

世雖知有反對之說，不能知聖人密意在是也。蓋二卦反而為二，對而為四。既列序之，又以雜卦推明義者，以為天下之吉凶禍福，貧富貴賤，其實一體也。別而言之，其代謝循環，特倒正之間耳，未始有常也。然反對則諸卦皆是，對體則乾、坤、坎、離、頤、大過、中孚、小過而已。此八卦與諸卦不同，在《易》道，乃死生壽夭造化之樞機也。其體不變，故曰：對體尤妙。

People may know about the concepts of reversal and opposition, but they fail to grasp the profound meaning hidden in the sage's teachings. When one trigram is reversed, it becomes another trigram. If yin and yang are also exchanged, it results in four trigrams. The "Sequence of Trigrams" has already arranged them in order, and Confucius further explained their meanings in the "Miscellaneous Trigrams." His intention was to illustrate that all worldly fortune and misfortune, wealth and poverty, and high and low status originate from the same fundamental nature. When viewed separately, their transformation and cyclical changes are merely the result of a trigram being reversed or upright. There is no fixed state. However, the principle of reversal applies to all trigrams. Only certain trigrams can form a "pair" when reversed, and these are the eight trigrams: Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo. When reversed, they remain themselves, and can only be paired through the exchange of yin and yang. These eight trigrams differ from the others and are the key to the transformation of life and death, and the workings of the universe. Since their forms remain unchanged when reversed or upright, it is said that "opposition is especially profound."