The Great Treatise, Upper Transmission, Chapter Nine

變動以利言，吉凶以情遷。是故愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。凡《易》之情，近而不相得，則凶，或害之，悔且吝。惡，烏路反。不相得，謂相惡也。凶害悔吝，皆由此生。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。卦爻之辭，亦猶是也。上第十二章。

The Great Treatise says: "The movement of the lines in the hexagrams is considered in terms of benefit and harm, and good and evil change according to human feelings and attitudes. Therefore, love and hatred attack each other and produce good and evil, distance and nearness take each other and produce regret and hardship, sincerity and falsehood respond to each other and produce benefit and harm. In general, what the Book of Changes reveals is that when two lines are close but do not agree, it is a凶, or it causes harm and brings regret and hardship." ("恶" is read as wū lù fǎn, meaning hatred.) "Not getting along" means mutual hatred, and凶, harm, regret, and hardship all arise from this. The Great Treatise also says: "One who is about to betray another speaks with shame; one who is doubtful speaks in a fragmented manner; the virtuous speak briefly; the impetuous speak much; the one who falsely accuses the good speaks hesitantly; the one who loses his integrity speaks in a twisted way." The words in the hexagrams are also like this, and one can see the actual meaning from the words. This is the twelfth chapter.

昔者，聖人之作《易》也，幽贊於神明而生蓍，幽贊神明，猶言贊化育。《龜傳》曰：「天下和平，王道得，而蓍莖長丈，其叢生滿百莖。」參天兩地而倚數，參，七南反。天圓地方，圓者一而圍三，三各一奇，故參天而為三。方者一而圍四，四合二偶，故兩地而為二。數皆倚此而起，故揲蓍三變之末，其餘三奇則三三而九，三耦則三二而六，兩二一三則為七，兩三一二則為八。

The Sayings on the Trigrams says: "In ancient times, the sage composed the Book of Changes, secretly supporting the divine cultivation to produce the yarrow stalks." "Supporting the divine" is like supporting the transformation of heaven and earth. The Records of the Grand Historian, in the section on Tortoise and Divination, says: "When the world is at peace and the Way of the King is practiced, the stems of the yarrow grass can grow up to ten feet, and a cluster can have a hundred stems." The Sayings on the Trigrams says: "Three for heaven, two for earth, and thus the numbers are established." ("San" is read as "qin nan fan," meaning three.) Heaven is round and earth is square: the diameter of a circle is one and its circumference is three, with three parts each containing an odd number, so taking the pattern of heaven results in three; the side of a square is one and its circumference is four, with four parts that can be combined into two even numbers, so taking the pattern of earth results in two. All numbers depend on this, so when the yarrow stalks are counted three times, if all three remain odd, they total nine; if all three remain even, they total six; if two are even and one is odd, they total seven; if two are odd and one is even, they total eight.

觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。和順，從容無所乖逆，統言之也。理，謂隨事得其條理，析言之也。窮天下之理，盡人物之性，而合於天道，此聖人作《易》之極功也。上第一章。

The Sayings on the Hexagrams continues: "Observing the changes of yin and yang to establish the structure of the hexagrams, and generating the lines through the interaction of firmness and flexibility, harmonizing with morality and ordering according to righteousness, investigating all things thoroughly and fully realizing the nature of human beings and things, thus establishing the mandate of heaven." "Harmonizing" refers to being at ease without contradiction, which is a general statement; "order" refers to each matter having its proper order, which is a specific statement. To exhaust all principles in the world, fully realize the nature of human beings and things, and thus align with the way of heaven, this is the highest achievement of the sage in composing the Book of Changes. This is the first chapter.

昔者，聖人之作《易》也，將以順性命之理。是以立天之道，曰陰與陽，立地之道，曰柔與剛，立人之道，曰仁與義。兼三才而兩之，故《易》六畫而成卦，分陰分陽，迭用柔剛，故《易》六位而成章。兼三才而兩之，總言六畫。又細分之，則陰陽之位，間雜而成文章也。上第二章。

The Shuo Guà says: "In ancient times, the sage composed the Yì to follow the principles of life and nature. Therefore, he established the principle of Heaven, called yīn and yáng; the principle of Earth, called flexibility and strength; and the principle of humanity, called benevolence and righteousness. By combining the three elements (Heaven, Earth, and Humanity) and representing each with two lines, the Yì uses six lines to form a single hexagram. By distinguishing between yīn and yáng positions and alternating flexible and strong lines, the Yì creates its ornamental patterns through six positions." "Combining the three elements and pairing them" is a general statement about the six lines. Further细分, the alternating positions of yīn and yáng lines create the ornamental patterns. In terms of the six-line hexagram, the first and second lines belong to Earth, the third and fourth lines belong to Humanity, and the fifth and top lines belong to Heaven. Heaven, Earth, and Humanity each occupy two lines. This is the second chapter.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。薄，音博。邵子曰：「此伏羲八卦之位。《乾》南，《坤》北，《離》東，《坎》西，《兌》居東南，《震》居東北，《巽》居西南，《艮》居西北。於是八卦相交而成六十四卦，所謂先天之學也。」數往者順，知來者逆，是故《易》逆數也。數，並上聲。起《震》而歷《離》、《兌》，以至於《乾》，數已生之卦也；自《巽》而歷《坎》、《艮》，以至於《坤》，推未生之卦也。《易》之生卦，則以《乾》、《兌》、《離》、《震》、《巽》、《坎》、《艮》、《坤》為次，故皆逆數也。上第三章。雷以動之，風以散之。雨以潤之，日以烜之。艮以止之，兌以說之。乾以君之，坤以藏之。烜，與晅同。說，音悅。此卦位相對，與上章同。上第四章。

The Book of Changes says: "Heaven and Earth establish the positions of above and below, mountains and marshes communicate their energies, thunder and wind interact with each other, water and fire do not despise each other, and the eight trigrams intermingle with each other." (The character "薄" is read as "bo," meaning close and agitate.) Shao Yong said: "This is the arrangement of the eight trigrams of Fuxi: The trigram Qian is in the south, Kun in the north, Li in the east, Kan in the west, Dui in the southeast, Zhen in the northeast, Xun in the southwest, and Gen in the northwest. Thus the eight trigrams intermingle to form the sixty-four trigrams, which is called the 'Earlier Heaven' system." The Book of Changes then says: "Counting what has already passed is forward counting, predicting what is to come is backward counting, so the Book of Changes proceeds in reverse counting." (Both instances of the character "数" are read in the rising tone.) Starting from Zhen, passing through Li and Dui to reach Qian, the counting refers to the trigrams that have already been formed; starting from Xun, passing through Kan and Gen to reach Kun, the counting refers to the trigrams that have not yet been formed. The order of the Book of Changes in generating trigrams follows the sequence of Qian, Dui, Li, Zhen, Xun, Kan, Gen, and Kun, so it is all reverse counting. This is the third chapter. The Book of Changes also says: "Thunder is used to move all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, Gen is used to stop all things, Dui is used to delight all things, Qian is used to rule over all things, and Kun is used to store all things." (The character "烜" is the same as "xuan," meaning to dry; "说" is read as "yue," meaning to please.) Here the positions of the trigrams are paired oppositely, the same as in the previous chapter. This is the fourth chapter.

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。說，音悅。下同。帝者，天之主宰。邵子曰：「此卦位乃文王所定，所謂後天之學也。」萬物出乎震，震，東方也。齊乎巽，巽，東南也。齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。

The Sayings on the Trigrams say: "Heavenly Sovereign starts from the Trigram Zhen, is orderly in Xun, meets in Li, nurtures in Kun, rejoices in Dui, fights in Qian, labors in Kan, and completes in Gen." ("Say" is read as "rejoice," same below.) "Sovereign" refers to the ruler of Heaven. Shao Yong said: "This trigram position was established by King Wen, which is called the 'Later Heaven' system." This passage assigns the Eight Trigrams to the eight cardinal directions: East, Southeast, South, Southwest, West, Northwest, North, and Northeast, and explains the growth and storage of all things according to the changing seasons. The Sayings on the Trigrams then proceeds to explain further: "All things are born from Zhen, and Zhen resides in the East. In Xun, things are orderly, and Xun resides in the Southeast; 'orderly' means that all things are clean and orderly. Li is brightness, and all things meet here, which is the Southern trigram; sages face south to govern the world, facing brightness to govern, which is probably derived from this. Kun is Earth, and all things are nurtured here, so it is said 'nurtured by Kun.' Dui is appropriate for autumn, which is the time when all things rejoice, so it is said 'rejoice in Dui.'"

戰乎乾，乾，西北之卦也，言陰陽相薄也。坎者，水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。向，讀作向。說，音悅。下同。薄，音博。上言帝，此言萬物之隨帝以出入也。上第五章。此章所推卦位之說，多未詳者。

The "Say on the Trigrams" continues to say: "What is meant by 'struggle in Qian' is that Qian is the trigram of the northwest, referring to the mutual pressure and stimulation of yin and yang here. Kan is water, and it is the trigram of the due north, being the trigram of labor and fatigue; all things here return and conceal, hence it is said 'labor in Kan.' Gen is the trigram of the northeast, where all things complete their end and begin anew, hence it is said 'utterance in Gen.'" ("Xiang" is read as "Xiang," meaning facing; "Shuo" is read as "Yue," same below; "Bo" is read as "Bo.") The previous passage spoke of the "Emperor," while this passage discusses all things following the Emperor to enter and exit in their operations. This is the fifth chapter. The explanation of the trigram positions in this chapter contains many unclear points.

神也者，妙萬物而為言者也。動萬物者，莫疾乎雷；橈萬物者，莫疾乎風；燥萬物者，莫熯乎火；說萬物者，莫說乎澤；潤萬物者，莫潤乎水；終萬物、始萬物者，莫盛乎艮。故水火相逮，雷風不相悖，山澤通氣，然後能變化，既成萬物也。橈，乃飽反。熯，呼但反。悖，必內反。此去《乾》《坤》而專言六子，以見神之所為，然其位序亦用上章之說，未詳其義。上第六章。

The "Say on the Trigrams" says: "The term 'spirit' refers to its ability to make all things marvelous. Nothing moves all things more swiftly than thunder, nothing caresses all things more swiftly than wind, nothing dries all things more intensely than fire, nothing delights all things more than the marsh, nothing nourishes all things more than water, and nothing concludes and begins all things more profoundly than the mountain." Therefore, water and fire interact with each other, thunder and wind do not contradict each other, and mountain and marsh communicate with each other, thus enabling transformation and the completion of all things." (The character "桡" is pronounced "nai bao fan," "熯" is pronounced "hu dan fan," and "悖" is pronounced "bi nei fan.") This chapter omits the trigrams "Heaven" and "Earth" and focuses exclusively on the six trigrams "Thunder," "Wind," "Water," "Fire," "Mountain," and "Lake" to illustrate the workings of "spirit." However, the order of their positions still follows the previous chapter's arrangement, and the meaning remains unclear. This is the sixth chapter.

乾，健也。坤，順也。震，動也。巽，入也。坎，陷也。離，麗也。艮，止也。兌，說也。說，音悅。此言八卦之性情。上第七章。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。遠取諸物如此。上第八章。

The Sayings on the Trigrams say: "The Trigram Qian represents strength and vigor, the Trigram Kun represents softness and compliance, the Trigram Zhen represents movement and action, the Trigram Xun represents entering and penetrating, the Trigram Kan represents peril and entrapment, the Trigram Li represents attachment and adhesion, the Trigram Gen represents stillness and stability, and the Trigram Dui represents joy and delight." (The character "说" is read as "悦".) Here it discusses the nature of each of the Eight Trigrams. This is the seventh chapter. The Sayings on the Trigrams say: "The Trigram Qian symbolizes a horse, the Trigram Kun symbolizes an ox, the Trigram Zhen symbolizes a dragon, the Trigram Xun symbolizes a chicken, the Trigram Kan symbolizes a pig, the Trigram Li symbolizes a wild chicken, the Trigram Gen symbolizes a dog, and the Trigram Dui symbolizes a sheep." Taking symbolic references from external things at a distance is like this. This is the eighth chapter.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。近取諸身如此。上第九章。乾，天也，故稱乎父。坤，地也，故稱乎母。震一索而得男，故謂之長男。巽一索而得女，故謂之長女。坎再索而得男，故謂之中男。離再索而得女，故謂之中女。艮三索而得男，故謂之少男。兌三索而得女，故謂之少女。索，色白反。長，之丈反。少，詩照反。下章同。索，求也，謂揲蓍以求爻也。男女，指卦中一陰一陽之爻而言。上第十章。

The Sayings on the Hexagrams say: "The hexagram Qian symbolizes the head, the hexagram Kun symbolizes the abdomen, the hexagram Zhen symbolizes the feet, the hexagram Xun symbolizes the thighs, the hexagram Kan symbolizes the ears, the hexagram Li symbolizes the eyes, the hexagram Gen symbolizes the hands, and the hexagram Dui symbolizes the mouth." Taking the image close to one's own body is like this. This is the ninth chapter. The Sayings on the Hexagrams also say: "Qian is Heaven, so it is called the father; Kun is Earth, so it is called the mother. Zhen first seeks and obtains a yang line, so it is called the eldest son; Xun first seeks and obtains a yin line, so it is called the eldest daughter. Kan secondly seeks and obtains a yang line, so it is called the middle son; Li secondly seeks and obtains a yin line, so it is called the middle daughter. Gen thirdly seeks and obtains a yang line, so it is called the youngest son; Dui thirdly seeks and obtains a yin line, so it is called the youngest daughter." ("Suo" is pronounced as "se bai fan"; "zhang" is pronounced as "zi zhang fan"; "shao" is pronounced as "shi zhao fan," the same in the next chapter.) "Suo" means to seek, referring to the method of using divination with yarrow stalks to obtain the lines; here, the terms male and female refer to the single yin or yang line within the hexagram. This is the tenth chapter.

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。圜，音圓。駁，邦角反。《荀九家》此下有「為龍，為直，為衣，為言」。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄。其於地也為黑。釜，房甫反。嗇，音色。《荀九家》有「為牝，為迷，為方，為囊，為裳，為黃，為帛，為漿」。

The "Say on the Trigrams" extensively lists the symbolic objects associated with the Eight Trigrams. It says: "The Trigram Qian symbolizes Heaven, symbolizes a circle, symbolizes a ruler, symbolizes a father, symbolizes jade, symbolizes metal, symbolizes cold, symbolizes ice, symbolizes bright red, symbolizes a good horse, an old horse, a thin horse, and a mottled horse, symbolizes the fruit on a tree." ("Huan" is read as "circle," "bo" is read as "bang jiao fan.") The "Nine Schools of the Book of Changes" by Xun Shuang adds below this four more items: "symbolizes a dragon, symbolizes straightness, symbolizes clothing, symbolizes speech." The "Say on the Trigrams" says: "The Trigram Kun symbolizes Earth, symbolizes a mother, symbolizes silk and brocade, symbolizes a cooking pot, symbolizes stinginess, symbolizes fairness, symbolizes a cow that follows its calf, symbolizes a large cart, symbolizes ornamentation, symbolizes multitude, symbolizes the handle of an object; in terms of land, it symbolizes black." ("Fu" is read as "fang pu fan," "sè" is read as "se.") The "Nine Schools of the Book of Changes" by Xun Shuang adds more: "symbolizes a mother animal, symbolizes confusion, symbolizes squareness, symbolizes a bag, symbolizes lower garments, symbolizes yellow, symbolizes silk, symbolizes soup."

震為雷，為龍，為玄黃，為□，為大塗，為長子，為決躁，為蒼筤竹，為萑葦。其於馬也，為善鳴，為□足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。□，音孚。筤，音郎。萑，音丸。□，主樹反。蕃，音煩。《荀九家》有「為玉，為鵠，為鼓」。巽為木，為風，為長女，為繩直，為工，為白，為長，為高，為進退，為不果，為臭，其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。下「為長」之長，如字。《荀九家》有「為楊，為鸛」。

The Book of Changes says: "The trigram Zhen symbolizes thunder, symbolizes a dragon, symbolizes the color of green and yellow mixed together, symbolizes flowers spreading out, symbolizes a broad road, symbolizes the eldest son, symbolizes decisiveness and restlessness, symbolizes young bamboo, symbolizes reed grass; regarding horses, it symbolizes a horse that is good at neighing, a horse with a white left hind foot, a horse that lifts its feet high, a horse with a white mark on its forehead; regarding crops, it symbolizes seeds breaking through the soil; in the end, it symbolizes strength and vigor, symbolizes flourishing and brightness." (The missing character before is read as "fu"; "lang" is read as "lang"; "huan" is read as "wan"; the missing character after is read as "zhu shu fan"; "fan" is read as "fan".) The "Nine Schools of the Book of Changes" by Xun Shuang adds below: "symbolizes jade, symbolizes swans, symbolizes drums." The Book of Changes also says: "The trigram Xun symbolizes wood, symbolizes wind, symbolizes the eldest daughter, symbolizes the straightness of a rope and square, symbolizes a craftsman, symbolizes white, symbolizes length, symbolizes height, symbolizes indecisiveness, symbolizes hesitation and lack of resolution, symbolizes smell; regarding people, it symbolizes sparse hair, broad forehead, and prominent white of the eye, symbolizes seeking immediate profit and gaining three times the profit; in the end, it is the trigram of restlessness." (The "long" in "as the eldest" is read in its original pronunciation.) The "Nine Schools of the Book of Changes" also adds: "symbolizes poplar trees, symbolizes storks."

坎為水，為溝瀆，為隱伏，為矯車柔，為弓輪。其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚，為通，為月，為盜；其於木也，為堅多心。車柔，如九反。亟，紀力反。曳，以制反。《荀九家》有「為宮，為律，為可，為棟，為叢棘，為狐，為蒺藜，為桎梏」。離為火，為日，為電，為中女，為甲冑，為戈兵。其於人也，為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。乾，音乾。蟹，戶買反。蠃，力禾反。蚌，步項反。《荀九家》，有「為牝牛」。

The *Say on the Trigrams* says: "The *Kan* trigram symbolizes water, ditches, concealment and concealment, bending and twisting, bows and chariots; in terms of humans, it symbolizes burdensome sorrow, heart disease, ear pain, the blood trigram, and the color red; in terms of horses, it symbolizes horses with beautiful backs, quick-tempered horses, horses lowering their heads, horses with thin hooves, and horses that drag and move with difficulty; in terms of chariots, it symbolizes many calamities, movement, the moon, and thieves; in terms of trees, it symbolizes trees that are hard and have many inner woods." ("Chē róu" is the character "róu," pronounced as "jiǔ fǎn"; "jí" is pronounced as "jì lì fǎn"; "yè" is pronounced as "yǐ zhì fǎn.") The *Xun Shuang Jiujia Yi* also adds "symbolizing palaces, musical tones, the character 'kě,' beams, thickets of brambles, foxes, thorn bushes, and shackles." The *Say on the Trigrams* says: "The *Li* trigram symbolizes fire, the sun, lightning, the middle woman, armor and helmets, and spears and weapons; in terms of humans, it symbolizes a large belly; it also symbolizes the dry trigram, turtles, crabs, snails, clams, and tortoises; in terms of trees, it symbolizes trees that are hollow in the middle and withered at the top." ("Gān" is read as "gān," meaning dry; "xiè" is pronounced as "hù mǎi fǎn"; "luǒ" is pronounced as "lì hé fǎn"; "bàng" is pronounced as "bù xiàng fǎn.") The *Xun Shuang Jiujia Yi* also adds "symbolizing a cow."

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬。其於木也，為堅多節。蓏，力果反。黔，其堅反。喙，況廢反；又音咒。《荀九家》有「為鼻，為虎，為狐」。兌為澤，為少女，為巫，為口舌，為毀折，為附決。其於地也，為剛滷，為妾，為羊。折，之列反。滷，力杜反。《荀九家》有「為常，為輔頰」。上第十一章。此章廣八卦之象，其間多不可曉者，求之於經，亦不盡合也。

The "Say on the Trigrams" says: "The trigram Gen symbolizes mountain, narrow path, small stone, gate, fruit on trees and melon on the ground, the gatekeeper and inner attendant, finger, dog, rat, and black-beaked birds of prey; in terms of trees, it symbolizes hard and knotted trees." ("Luō" is pronounced li guǒ pinyin; "qián" is pronounced qí jiān pinyin; "huì" is pronounced kuàng fèi pinyin, and also pronounced zhòu pinyin.) The "Nine Schools of the Book of Changes" by Xun Shuang also adds "symbolizing nose, tiger, and fox." The "Say on the Trigrams" says: "The trigram Dui symbolizes marsh, young woman, shaman, mouth and tongue, destruction and breaking, attachment and rupture; in terms of land, it symbolizes hard salt-alkali land; it also symbolizes concubine and sheep." ("Zhé" is pronounced zhī liè pinyin; "lǔ" is pronounced lì dù pinyin.) The "Nine Schools of the Book of Changes" by Xun Shuang also adds "symbolizing constant and cheek." This is the eleventh chapter. This chapter expands on the objects symbolized by the trigrams, many of which are hard to understand. When tested against the text of the classic, they do not fully match.

有天地，然後萬物生焉。盈天地之間者，唯萬物，故受之以《屯》。屯者，盈也，屯者，物之始生也。物生必蒙，故受之以《蒙》。蒙者，蒙也，物之稚也。物稚不可不養也，故受之以《需》。需者，飲食之道也。飲食必有訟，故受之以《訟》。訟必有眾起，故受之以《師》。師者，眾也。眾必有所比，故受之以《比》。比者，比也。比必有所畜，故受之以《小畜》。物畜然後有禮，故受之以《履》。履而泰，然後安，故受之以《泰》。晁氏曰：「鄭本無『而泰』二字。」泰者，通也。物不可以終通，故受之以《否》。物不可以終否，故受之以《同人》。與人同者，物必歸焉，故受之以《大有》。

The "Xugua Zhuan" explains the order of the sixty-four hexagrams: first there is Heaven and Earth, then all things are generated within them. All things fill the space between Heaven and Earth, so after "Qian" (Heaven) and "Kun" (Earth) comes "Zun" (Obstruction) — "Zun" means fullness, and also refers to the initial emergence of all things. When things first emerge, they are necessarily naive, so the next hexagram is "Meng" (Ignorance) — "Meng" means ignorance, indicating the immaturity of all things. Immaturity necessitates nurture, so the next hexagram is "Xu" (Waiting) — "Xu" refers to the way of food and drink. With food and drink comes contention, so the next hexagram is "Song" (Contention). Contention inevitably leads to the rise of people, so the next hexagram is "Shi" (Army) — "Shi" means people. People necessarily have attachments, so the next hexagram is "Bi" (Union) — "Bi" means attachment. After attachment comes accumulation, so the next hexagram is "Xiao Xu" (Small Accumulation). When things accumulate, then there is ritual, so the next hexagram is "Lv" (Treading). Following ritual leads to smoothness and stability, so the next hexagram is "Tai" (Greatness) (Chao Yuezhī said: Zheng Xuan's version does not include the words "and Tai"). "Tai" means smoothness. Things cannot remain smooth forever, so the next hexagram is "Po" (Obstruction); nor can they remain obstructed forever, so the next hexagram is "Tongren" (Harmony with Others). Those who can harmonize with others will surely have all things coming to them, so the next hexagram is "Dayou" (Great Possession).

有大者不可以盈，故受之以《謙》。有大而能謙，必豫，故受之以《豫》。豫必有隨，故受之以《隨》。以喜隨人者，必有事，故受之以《蠱》。蠱者，事也。有事而後可大，故受之以《臨》。臨者，大也。物大然後可觀，故受之以《觀》。可觀而後有所合，故受之以《噬嗑》。嗑者，合也。物不可以苟合而已，故受之以《賁》。賁者，飾也。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) When something is great and prosperous, one must not be complacent, so it follows the hexagram of "Modesty." Being great and yet modest and retiring brings peace and joy, so it follows the hexagram of "Joy." When there is joy, others will follow, so it follows the hexagram of "Following." Following others with a joyful heart will inevitably lead to troubles, so it follows the hexagram of "Gǔ" — "Gǔ" means affairs. When there are affairs, one can then take great action, so it follows the hexagram of "Approaching" — "Approaching" means great action. When things are great, they become visible, so it follows the hexagram of "Observing." When things are visible, there is a gathering, so it follows the hexagram of "Breaking the Bones" — "Kè" means to join together. Things cannot be joined together carelessly, so it follows the hexagram of "Brightness" — "Bēn" means ornamentation.

致飾然後亨則盡矣，故受之以《剝》。剝者，剝也。物不可以終盡，剝窮上反下，故受之以《復》。復則不妄矣，故受之以《無妄》。有無妄然後可畜，故受之以《大畜》。物畜然後可養，故受之以《頤》。頤者，養也。不養則不可動，故受之以《大過》。物不可以終過，故受之以《坎》。坎者，陷也。陷必有所麗，故受之以《離》。離者，麗也。

When ornamentation reaches its extreme, prosperity will also reach its end, so it is followed by the hexagram "Bao" — "Bao" means to peel off or diminish. Things cannot ultimately be completely diminished; when diminishment reaches the upper position and comes to an end, it returns to the lower position, so it is followed by the hexagram "Fu." Returning to the original goodness eliminates delusion, so it is followed by the hexagram "Wu Wang." With "Wu Wang," one can then accumulate, so it is followed by the hexagram "Da Xu." Having accumulated, one can then nurture, so it is followed by the hexagram "Yi" — "Yi" means to nurture. Without nurturing, one cannot act, so it is followed by the hexagram "Da Guo." Things cannot forever exceed the limit, so it is followed by the hexagram "Kan" — "Kan" means a pitfall. A pitfall must have something to rely on, so it is followed by the hexagram "Li" — "Li" means to rely on or attach to. The above is the Upper Part of the "Xu Gua Zhuan," explaining the sequence of the thirty hexagrams in the Upper Canon.

有天地，然後有萬物；有萬物，然後有男女；有男女，然後有夫婦；有夫婦，然後有父子；有父子，然後有君臣；有君臣，然後有上下；有上下，然後禮義有所錯。夫婦之道，不可以不久也，故受之以《恆》。恆者，久也。物不可以久居其所，故受之以《遁》。遁者，退也。物不可以終遁，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》。家道窮必乖，故受之以《睽》。睽者，乖也。

The *Xugua Zhuan* lower section begins with human relationships, which corresponds with the lower *Classic* starting with the hexagrams *Xian* and *Heng*, which represent the meaning of husband and wife. It says: After heaven and earth were formed, there were myriad things; after myriad things were formed, there were male and female; after male and female were formed, there were husband and wife; after husband and wife were formed, there were father and son; after father and son were formed, there were ruler and subject; after ruler and subject were formed, there were distinctions between superior and inferior; after distinctions between superior and inferior were formed, propriety and righteousness had a place to reside. The way of husband and wife cannot be short-lived, so after *Xian*, the next hexagram is *Heng* — "Heng" means constancy. Things cannot remain in one place forever, so the next is *Dun* — "Dun" means retreat. It is also not possible to retreat always, so the next is *Da Zhuang*. It is not possible to be always strong, so the next is *Jin* — "Jin" means progress. Progress inevitably brings injury, so the next is *Ming Yi* — "Yi" means injury. A person who has been injured outside must return to his home, so the next is *Jia Ren*. When the family way is in straits, there must be separation, so the next is *Kui* — "Kui" means separation.

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。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。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》。井道不可不革，故受之以《革》。革物者莫若鼎，故受之以《鼎》。

Disconnection inevitably leads to hardship, so it is followed by the hexagram "Jian" — "Jian" means difficulty. Things cannot remain difficult forever, so it is followed by the hexagram "Jie" — "Jie" means relief. After relief, there must be some loss, so it is followed by the hexagram "Sun" — "Sun" means reduction. Reduction without end will inevitably turn into increase, so it is followed by the hexagram "Yi" — "Yi" means benefit. Benefit without end will inevitably lead to collapse, so it is followed by the hexagram "Guai" — "Guai" means决. After collapse, there must be some encounter, so it is followed by the hexagram "Gou" — "Gou" means meeting. Things meet and then gather, so it is followed by the hexagram "Cui" — "Cui" means gathering. Gathering and rising upward is called ascending, so it is followed by the hexagram "Sheng" — "Sheng" means ascending. Ascending without end inevitably leads to difficulty, so it is followed by the hexagram "Kun" — "Kun" means being trapped. Being trapped above inevitably leads to returning below, so it is followed by the hexagram "Jing" — "Jing" means well. The well's path is long and cannot remain unchanged, so it is followed by the hexagram "Ge" — "Ge" means change. Changing things is most appropriate with the hexagram "Ding" — "Ding" means tripod.

主器者莫若長子，故受之以《震》。震者，動也。物不可以終動，止之，故受之以《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。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。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。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》。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。

The eldest son is the most suitable to preside over the ritual with the tripod vessel, hence the sequence follows the Trigram Zhen, which represents movement. Things cannot keep moving forever; they must come to a stop, hence the Trigram Gen, which represents stillness. Stillness cannot last forever, hence the Trigram Jie, which represents gradual progress. Progress must have a destination, hence the Trigram Gui Mei. Reaching a destination inevitably leads to grandeur, hence the Trigram Feng, which represents abundance. Abundance to the extreme leads to loss of a stable dwelling, hence the Trigram Lu. Being in exile without a place to stay, hence the Trigram Xun, which represents entering. Entering brings joy, hence the Trigram Dui, which represents joy. Joy leads to dispersion, hence the Trigram Huan, which represents dispersion. Things cannot remain dispersed forever, hence the Trigram Jie, which represents regulation. Regulation brings trust, hence the Trigram Zhong Fu. A person of integrity must act, hence the Trigram Xiao Guo. Actions that exceed the ordinary can achieve success, hence the Trigram Ji Ji. Yet things are never-ending, hence the final Trigram Wei Ji concludes the entire text.

《乾》剛《坤》柔，《比》樂《師》憂，樂，音洛。《臨》、《觀》之義，或與或求。以我臨物曰與，物來觀我曰求。或曰：二卦互有與求之義。《屯》見而不失其居，《蒙》雜而著。見，賢遍反。著，陟慮反。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。《震》，起也，《艮》，止也。《損》、《益》，盛衰之始也。

The *Zagua Transmission* explains each hexagram by pairing them two by two: "The hexagram *Qian* represents strength, and *Kun* represents softness; *Bi* represents joy, and *Shi* represents sorrow." ("Joy" is read as "Lu.") "The meanings of the hexagrams *Lin* and *Guan* are either giving or receiving." When I go out to illuminate external things, it is called "giving," and when external things look up to me, it is called "receiving." Some people also say that these two hexagrams each contain both meanings of giving and receiving. "The hexagram *Zun* shows something emerging without losing its position, and *Meng* is confused but eventually becomes clear." ("See" is read as "Xian Bian Fan," same as "appear"; "zhao" is read as "Zhi Lu Fan.") The hexagram *Zun* is *Zhen* below and *Kan* above: *Zhen* represents movement, so it shows something emerging; *Kan* represents danger, so it cannot advance. The hexagram *Meng* is *Kan* below and *Gen* above: *Kan* represents darkness, and *Gen* represents brightness. Some people also say that *Zun* refers to the first line, and *Meng* refers to the second line. "The hexagram *Zhen* represents rising up, and *Gen* represents stillness; *Sun* and *Yi* represent the beginning of prosperity and decline."

《大畜》，時也，《無妄》，災也。止健者時有適然，無妄而災自外至。《萃》聚而《升》不來也，《謙》輕而《豫》怠也。《噬嗑》，食也，《賁》，無色也。白受采。《兌》見而《巽》伏也。見，賢遍反。《兌》陰外見，《巽》陰內伏。《隨》，無故也，《蠱》，則飭也。飭，與敕同。隨前無故，蠱後當飭。《剝》，爛也，《復》，反也。

"The Great Accumulation" discusses timing, while "No Falsehood" discusses calamity. The ability to restrain the strong and vigorous is due to the timing being just right; there was no false or baseless calamity, yet disaster came from outside. "Cohesion" refers to gathering, while "Ascending" refers to upward movement without reversal. "Humility" refers to self-effacement, while "Joy" refers to slothfulness. "Devouring the Cricket" refers to eating, while "Brightness" refers to the absence of color. Only with a plain white base can one receive colorful decoration. "Joy" refers to manifestation, while "Following Wind" refers to concealment. ("See" is read as "Xian Bian Fan," same as "manifest." In "Joy," the yao (line) of yin appears on the outside, while in "Following Wind," the yao of yin is concealed within. "Following" refers to being without affairs, while "Guilt" requires order and correction. ("Chi" is the same as "Chi.") "Following" occurs before affairs, hence there are no affairs; "Guilt" occurs after affairs, hence correction is needed. "Splitting" refers to decay, while "Returning" refers to returning."

《晉》，晝也，《明夷》，誅也。誅，傷也。《井》通而《困》相遇也。剛柔相遇，而剛見掩也。《咸》，速也，《恆》，久也。《咸》，速。《恆》，久。《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。難，乃旦反。《大壯》則止，《遁》則退也。止，謂不進。

"The hexagram 'Jin' represents daylight, and 'Mingyi' represents punishment and injury. 'Zhu' means injury. 'Jing' represents smoothness and 'Kun' represents meeting. When hardness meets softness, hardness is concealed by softness. 'Xian' represents quickness, and 'Heng' represents constancy. 'Xian' takes its meaning from speed, and 'Heng' takes its meaning from duration. 'Huan' represents dispersion, and 'Jie' represents restraint; 'Jie' represents relief, and 'Jian' represents difficulty; 'Kui' represents separation, and 'Jiaoren' represents unity; 'Po' and 'Tai' each return to their opposite categories. ('Nan' is pronounced as 'Nian Dan'). 'Da Zhuang' represents stopping, and 'Dun' represents retreat. Here, 'zhi' means ceasing to advance."

《大有》，眾也，《同人》，親也。《革》，去故也，《鼎》，取新也。《小過》，過也，《中孚》，信也。《豐》，多故也，親寡，《旅》也。去，起呂反。既明且動，其故多矣。《離》上而《坎》下也。上，時掌反。下，遐嫁反。火炎上，水潤下。《小畜》，寡也，《履》，不處也。處，上聲。不處，行進之義。《需》，不進也，《訟》，不親也。《大過》，顛也，《姤》，遇也，柔遇剛也。

"The hexagram 'Da You' signifies abundance, while 'Tong Ren' signifies harmony. 'Ge' signifies the removal of the old, and 'Ding' signifies the adoption of the new. 'Xiao Guo' signifies exceeding, while 'Zhong Fu' signifies sincerity. 'Feng' signifies many incidents, while 'Lu' signifies few close relationships." (The character 'qu' is pronounced 'qi lü fǎn'.) The hexagram 'Feng' has both brightness and movement, so incidents naturally occur frequently. "The hexagram 'Li' rises upward, while 'Kan' moves downward." (The character 'shang' is pronounced 'shi zhang fǎn', and 'xia' is pronounced 'xia jie fǎn'.) Fire ascends upward, and water flows downward. "The hexagram 'Xiao Xu' signifies scarcity, while 'Lv' signifies restlessness." (The character 'chu' is pronounced in the rising tone.) "Not resting" means movement. "The hexagram 'Xu' signifies not advancing, while 'Song' signifies not being close. 'Da Guo' signifies overturning, while 'Gou' signifies meeting, referring to a soft line meeting a hard line."

《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。長，丁丈反。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 hexagram 'Gradual' signifies that a woman must wait for the groom to come and greet her before she departs; 'Nourishment' refers to nurturing people according to the right path. 'Already Achieved' represents stability, while 'Return of the Maiden' indicates a woman's lifelong destiny. 'Not Yet Achieved' symbolizes a man's desperate situation, and 'Decisive' represents a decisive action, meaning the strong yang force decisively removes the weak yin. The way of the superior man gradually increases, while the way of the petty man causes worry and fear." (The character '长' is pronounced as 'ding zhang' and means increase.) From 'Great Excess' onwards, each hexagram no longer follows the pattern of being paired with its opposite (inverted hexagram or resulting hexagram). Some people suspect that the bamboo slips may be disordered; now, using rhyme coordination, it seems not to be an error, but it remains unclear what the intention was.