The Great Treatise, Part II, Chapter Six

子曰：「乾坤其易之門邪？乾，陽物也；坤，陰物也。陰陽合德而剛柔有體，以體天地之撰，以通神明之德。」乾為純陽，故曰陽物；坤為純陰，故曰陰物。易之卦象皆由此出，故曰易之門。陰陽合德以生六子，得乾爻者體剛，得坤爻者體柔，有體者言有形體也。撰，結撰，如山澤水火之類；德，卦德，如坎陷兌說之類。曰體曰通者，言六子之象本乾坤也。

Confucius said: "Qian and Kun are probably the gateways of the Book of Changes. Qian is the yang element, and Kun is the yin element. Yin and yang combine their virtues, and hardness and softness each have their forms, thus manifesting the creation of heaven and earth, and thus attaining the virtue of the divine. Qian is purely yang, so it is called the yang thing; Kun is purely yin, so it is called the yin thing. The hexagrams of the Book of Changes all originate from these two, so they are called the gateways of the Book of Changes. Yin and yang combine their virtues to produce the six subsidiary hexagrams: Zhen, Kan, Gen, Xun, Li, and Dui. They take the form of Qian's yang to become strong, and the form of Kun's yin to become soft. 'Having a body' means having a form. 'Zhuàn' refers to things formed, such as mountains, marshes, water, and fire. 'De' refers to the virtue of the hexagrams, such as Kan representing a depression and Dui representing joy. Speaking of 'body' and 'communication' is to explain that the six subsidiary hexagrams take their images from Qian and Kun."

其稱名也雜而不越，於稽其類，其衰世之意邪？《九家易》曰：「名謂卦名，陰陽雜錯，其卦象各有次序，不相踰越。」稽，考也。稽其事類，則言憂患之防無不周至，淳世之人情不若是之險且譎也。夫易彰往而察來，而微顯闡幽，開而當名。

The hexagrams mentioned in The Book of Changes are numerous but do not overlap with each other. Examining the categories they represent, it seems to be the intention of a time of decline and disorder. The Nine Schools' Commentary on the Book of Changes says: "The term 'name' refers to the name of the hexagram. Yin and yang intermingle and are mixed together, yet the hexagrams each have their own order, and they do not overlap with each other." "Kai" means to examine. By examining the categories they belong to, one can see that they provide comprehensive and detailed precautions against calamities; the human sentiments in a pure and thick society would not be so perilous and cunning. The Book of Changes makes clear the past, discerns the future, makes the subtle evident and the obscure clear, and elucidates the meanings of the hexagrams so that each corresponds to its name.

辨物正言，斷辭則備矣。世當衰微，人情漸薄，聖人志在救時，故作易彰明已往之跡象，以察將來之吉凶。其事之微者則有以顯之，其情之幽者則有以闡之，於是六十四卦以開，命之以名，各當其體。辨物謂卦象，正言謂爻彖，斷辭謂吉凶悔吝。曰備者，言易之道備於辨物、正言、斷辭三者矣。

Discerning things, rectifying words, and adding the determinations of good or ill fortune in the Great Treatise, the Way of the Book of Changes is complete. When the times were declining and human sentiments were becoming increasingly shallow, the sage had a heart to save the world, so he composed the Book of Changes, to illuminate past phenomena and thus discern future good or ill fortune. For subtle matters, it seeks to make them clear; for hidden conditions, it seeks to explain them. Thus the sixty-four hexagrams were established, each given a name corresponding to its hexagram structure. "Discerning things" refers to the hexagram images, "rectifying words" refers to the line statements and the彖statements, and "determining statements" refers to the judgments of good, ill, regret, and hardship. Saying "complete" means that the principles of the Book of Changes are fully embodied in these three aspects: discerning things, rectifying words, and determining statements.

其稱名也小，其取類也大，其旨遠，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。名，卦名；類謂陰陽。假借物象而無直質之言曰曲，能盡古今之情偽曰中。肆，陳也，謂卦爻；卦爻中之消息潛藏不易窺測曰隱。貳，疑也，因民疑貳而作易，使之占以決之，失者預報以凶，得者預報以吉，此之謂濟民行。濟，拯也，言民入於陷溺而用占筮以拯之。此易為維世之書，而作易所以為衰世之意也。此第六章統論作易大旨，要之為彰往察來、微顯闡幽，所以濟民行、明報以得失也，蓋言功業見乎變也。

The names mentioned in the Book of Changes are small in number but refer to vast categories; its meaning is profound, and its words are rich in literary style. Its statements are indirect yet accurate in meaning, and its examples are elaborate yet their implications are subtle. It follows people's doubts to help the people in their actions, revealing the consequences of loss and gain. "Names" refer to the names of the hexagrams, and "categories" refer to yin and yang. Using symbolic images without direct statements is called "indirectness"; being able to fully understand the truth and falsehood of all times is called "accuracy." "Siyi" means elaboration, referring to the lines of the hexagrams; the growth and decline hidden within the lines of the hexagrams, which are difficult to perceive, is called "subtlety." "Er" means doubt; because people have doubts, the Book of Changes was composed, enabling them to make decisions through divination. Loss is foretold as misfortune, and gain is foretold as good fortune. This is called "helping people in their actions." "Ji" means saving; it refers to the fact that people are trapped, and divination is used to save them. Thus, the Book of Changes is a book that maintains the world's order, and the intention behind composing it is the intention of a declining age. This is the sixth chapter, summarizing the main purpose of composing the Book of Changes. In conclusion, it is about clarifying past events to understand the present, revealing the subtle and explaining the hidden, to help people in their actions and to show the consequences of gain and loss. In other words, achievements are reflected in change.

易之興也，其於中古乎？作易者其有憂患乎？包羲畫卦而易肇興，至於中古，文王因羑里之囚，身罹憂患，而易辭作焉。是故履，德之基也；謙，德之柄也；復，德之本也；恆，德之固也；損，德之修也；益，德之裕也；困，德之辨也；井，德之地也；巽，德之制也。

The rise of the Book of Changes probably began in the middle ancient times. The person who composed the Book of Changes probably had a heart full of worries and troubles. Fuxi drew the trigrams, and thus the Book of Changes began to emerge; later, during the middle ancient times, King Wen was imprisoned in Youli and personally experienced suffering and worries, so the statements of the hexagrams and lines were composed. Therefore, the hexagram of "Footsteps" is the foundation of virtue, the hexagram of "Humility" is the handle of virtue, the hexagram of "Returning" is the root of virtue, the hexagram of "Perseverance" is the firmness of virtue, the hexagram of "Loss" is the cultivation of virtue, the hexagram of "Gain" is the abundance of virtue, the hexagram of "Difficulty" is the test of virtue, the hexagram of "Well" is the place of virtue, and the hexagram of "Following" is the judgment of virtue.

處憂患之地莫如德，故約舉九卦之德以明之。基，始也。驕亢為敗德之緣，遜順為入德之門。履卦上乾下兌，說以應乾，是心知畏懼而能柔順持己以前行者，故為德之基。持物必以柄，猶之進德宜以謙，謙德不自盈，故能容善而不外溢，是柄也。本，根本也，純陰用事，一陽自下反來，日新富有之業悉肇於此，故德之本取於復。

When one is in a situation of hardship, the most important thing is virtue. Therefore, the nine trigrams' virtues are briefly cited to illustrate this. "Foundation" refers to the beginning. Arrogance and pride are the starting points of ruining virtue, while humility and gentleness are the entrance to cultivating virtue. The hexagram "Footsteps" (履) has Heaven above and Lake below, with harmonious and joyful response to the firmness of Heaven. This represents a person who maintains fear in heart and remains gentle and self-controlled while moving forward, hence it is the foundation of virtue. When taking something, one must have a handle to hold it, just as cultivating virtue must rely on humility. Humble virtue does not become self-satisfied, thus it can contain all good qualities without overflowing outward, which is the "handle." "Root" refers to the fundamental aspect: After pure Yin dominates in the hexagram "Earth," a single Yang arises from below to generate life, leading to constant renewal and the flourishing of all things. Therefore, the root of virtue is symbolized by the hexagram "Returning" (复).

人有恆心，不至隨得隨失，是德因恆而固。人能去私，則能切磋琢磨以進德，修德宜取夫損也。裕，厚也，德日益則日裕。鄭氏曰：「辨，別也。」遭困之時，君子固窮，小人則濫，德於是別也。修井所以養人而成德，亦欲以濟人，是井為德之地。制猶斷制也，陽剛中正而又巽以入之，則因時制宜，不至躁以致阻，此巽之德也。

A person who maintains a constant and enduring heart will not experience fluctuating gains and losses, and thus virtue becomes firm through 'constancy'. A person must eliminate private desires in order to refine and cultivate virtue through mutual discussion and polishing, so the cultivation of virtue should follow the principle of 'Loss'. 'Yu' means abundance; as virtue increases day by day, it becomes more abundant day by day. Zheng Xuan said, 'Biàn' means distinction. When encountering difficulties, the gentleman remains steadfast in poverty, while the petty person indulges in reckless behavior, thus the difference between virtue and vice is clearly distinguished. The maintenance of a well is to nourish people and achieve virtue, and also to help others in need, so the hexagram 'Well' represents the dwelling place of virtue. 'Zhi' is like cutting and shaping: when yang is strong and upright in the center, and also gentle and yielding like Xun, it can adapt to circumstances appropriately, avoiding obstacles caused by impatience, which is the virtue of the hexagram 'Wind'.

履和而至，謙尊而光，復小而辨於物，恆雜而不厭，損先難而後易，益長裕而不設，困窮而通，井居其所而遷，巽稱而隱。以九卦之生於性者言之：履得兌說之和，以造踐履之極；謙則卑不可踰，故尊而光；復陽雖微，而初剛反下，不為陰惑，克辨物之善否；恆以求事理之賾，心貞於一而不厭倦；損則懲忿窒欲，己克而禮得復，故先難後易；益為損上益下，己長饒裕則利人有實功，而不必外有所設立；困窮則動心忍性，增所不能，故通；井不可改而能遷水以濟人；巽能稱事之宜，則伏而不見，是善藏其用者。

The hexagram "Zhu" (履) is joyful and can reach the utmost perfection; "Qian" (谦) is humble and becomes more respected and illustrious; "Fu" (复) though its movement is slight, can discern things; "Heng" (恒) remains steadfast amidst chaos without tiring; "Sun" (损) is difficult at first but becomes easy later; "Yi" (益) nurtures and broadens without seeking external resources; "Kun" (困) in adversity can become successful; "Jing" (井) stays in its position yet can transport water to help others; "Xun" (巽) adapts to circumstances and remains hidden. Regarding the nature of the nine hexagrams: "Zhu" (履) possesses the virtue of "Dui" (兑), which is joyfulness, thus achieving the extreme of action; "Qian" (谦) is so humble that no one can surpass it, hence becoming more respected and illustrious; "Fu" (复) has a single yang line that is weak, but the first line is strong and returns to its place, not being misled by the yin lines, thus discerning good and evil; "Heng" (恒) is used to explore profound principles, with a single-minded heart that does not tire; "Sun" (损) is about restraining anger and suppressing desires, restraining oneself before restoring propriety, thus being difficult at first but easy later; "Yi" (益) reduces the upper to benefit the lower, and since it is already ample, it benefits others effectively without needing external arrangements; "Kun" (困) in adversity stirs the heart and strengthens the character, developing what was previously lacking, thus becoming successful; "Jing" (井) remains fixed in its position yet can transport well water to help people; "Xun" (巽) adapts to the proper measure, remaining hidden, which is skillful in concealing its function.

履以和行，謙以制禮，復以自知，恆以一德，損以遠害，益以興利，困以寡怨，井以辨義，巽以行權。以九卦之達於用者言之：兌說以履虎尾，是謂和行；謙則自卑尊人，是謂制禮；復則自反其本，故曰自知；恆則堅貞其志，故曰一德；損主損己無傷於人，則害以遠；益則益人有濟於物，則利以興；困以守素，怨自寡也；井以濟眾，義可辨也；巽不激切而因時酌宜，經不可行者乃以權行之。《九家易》曰：「權者，反於經然後有善者也。」此所以說九卦者，聖人履憂濟民之所急行也，故先陳其德，中言其性，後敘其用以詳之也。此第七章歷指九卦之用，以明處憂患之道，申明聖人之情見乎辭也。

The hexagram "Lu" is used to promote harmonious conduct, "Qian" to regulate propriety and etiquette, "Fu" to reflect inwardly and understand oneself, "Heng" to maintain steadfast virtue, "Sun" to distance oneself from calamity, "Yi" to promote benefit, "Kun" to reduce grievances, "Jing" to discern righteousness and reason, and "Xun" to apply flexibility and adaptability. In terms of the functions of these nine hexagrams: using the joyfulness of "Dui" to tread on a tiger's tail is called "harmonious conduct"; "Qian" being humble and respectful to others is called "regulating propriety"; "Fu" returning to its origin enables self-awareness; "Heng" maintaining firm determination is called "steadfast virtue"; "Sun" reducing self-interest without harming others leads to the removal of calamity; "Yi" increasing others' benefit brings about prosperity; "Kun" remaining steadfast in one's position naturally reduces grievances; "Jing" benefiting the people clarifies righteousness and reason; and "Xun" acting with moderation and adapting to the times enables the use of flexibility when established methods are insufficient. The "Jiu Jia Yi" states: "What is called flexibility is acting against the established norm yet ultimately achieving good results." The reason for discussing these nine hexagrams is that they represent the methods used by sages to deal with distress and to address the urgent needs of the people. Therefore, their virtues are first explained, then their nature, and finally their applications, to ensure completeness. This concludes the seventh chapter, which individually outlines the functions of the nine hexagrams to explain the way of dealing with distress and to clarify the sentiments of the sages as expressed in the hexagram line statements.

易之為書也不可遠，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。易可以成德而處憂患，則是易之為書，固人所宜近而不可遠者也。至於易之為道，則主變動而不可以常法求之。六虛謂六爻之位，不言位而言虛者，則以上下移易，剛柔無定，故曰虛。典，常；要，求；適，之也。唯變所適，則易不凝滯於物，蓋如此。

The Book of Changes is a book that people should not be distant from; the principles it discusses are constantly changing and moving, spreading throughout the six positions, without fixed upper or lower places. Yin and Yang change and transform into each other, and cannot be regarded as fixed rules. It only follows the changes and moves accordingly. The Book of Changes can cultivate virtue and deal with worries, so it is evident that this book is something people should be close to and not distant from. As for the principles discussed in the Book of Changes, they are mainly about change, and cannot be sought through fixed and unchanging rules. The term 'six positions' refers to the six lines of the hexagram; it is not called 'positions' but 'positions' because they shift up and down, and Yin and Yang have no fixed determination, hence they are called 'positions'. 'Classic' refers to fixed rules, 'seeking' refers to seeking, and 'going' refers to moving. By following the changes and moving accordingly, the Book of Changes will not be rigidly fixed on a particular thing, and this is the nature of its principles.

其出入以度，外內使知懼。度，法也。言易備六爻，自內往外曰出，自外往內曰入，一出一入皆有法度，使人別內外，知所恐懼，以知向也。又明於憂患與故，無有師保，如臨父母。懼者即憂患也。不惟使知之，而又有以明之：易明憂患與所以致憂患之故，與人同憂，與人同患，而諄諄教誨，不僅有師保之嚴，而兼如父母之愛也。

The Book of Changes has rules for its movements in and out, enabling people to know what to be cautious and fearful about between inner and outer aspects. "Degree" refers to these rules. It means the Book of Changes has six lines, moving from the inner trigram to the outer trigram is called "going out," and moving from the outer trigram to the inner trigram is called "returning in." Each movement in and out follows a rule, helping people distinguish between inner and outer, understand what to fear, and thus know the direction to take. It also makes people understand worries and the causes of worries. Even without a teacher or mentor present, it is as if one is facing parents. Here, "fear" refers to worry. The Book of Changes not only makes people aware of worries but also further explains: it clarifies worries and their causes, shares in people's worries and troubles, and teaches them earnestly. It is not only strict like a teacher or guardian but also compassionate like parents.

初率其辭而揆其方，既有典常，苟非其人，道不虛行。率，循也；辭，卦爻辭；揆，度也；方猶位也。初循卦爻辭以度其方位，則有不易之理，貴乎體道以行之。然不能神明默成，則猶未洽於道，所謂不可遠者終遠耳。此第八章言易之變動有度，使人知懼，恐其誤罹憂患，不啻父母之愛子焉，此申吉凶外見、聖人之情亦見也。

At first, one relied on the hexagram statements and line statements to determine the positions of the lines. Since there are constant principles to follow, if it is not the right person, this principle would not be applied arbitrarily. "Rate" means to follow, "ci" refers to hexagram statements and line statements, "kui" means to measure or infer, and "fang" is like the position of a line. Initially, by following the hexagram and line statements to infer their positions, one would see there are unchangeable principles within them. What is precious is to understand this principle and put it into practice. However, if one cannot grasp it intuitively and achieve it silently, one will still not be in harmony with the Way. Thus, the so-called "not to be distant" Book of Changes, in the end, remains distant. This is the eighth chapter, explaining that the changes in the Book of Changes have their own rules, making people aware of caution, fearing that people might fall into misfortune. Its concern is no less than a parent's love for their child. This clarifies that good and bad fortune manifest externally, and the sentiments of the sage also become evident.

易之為書也，原始要終以為質也，六爻相雜，唯其時物也。質，本也；物，爻象也。言聖人即卦畫推求始終以作彖辭，至於六爻錯雜，唯各因其時位與其物象，以申彖辭未盡之義也。其初難知，其上易知，本末也。初辭擬之，卒成之終。干氏曰：「初擬議之，故難知；卒終成之，故易知。本末勢然也。」

The Book of Changes examines the beginning and the end of things, using these as the basis for a hexagram. The six lines are interwoven, each following its own time position and symbolic representation. "Quality" refers to the essence, while "things" refer to the lines. This means that the sages derived the images (tu) by examining the hexagram's structure and its beginning and end. As for the interwoven lines, each follows its own time position and symbolic representation to elaborate on what the image (tu) has not fully expressed. The first line is difficult to understand, while the top line is easier to grasp, because the first line represents the beginning and the top line represents the end. The wording of the first line is merely a tentative suggestion, while the top line finally completes the meaning. Ganbao said, "The first line is merely a tentative suggestion, hence difficult to know; the top line is the final completion, hence easy to know. The nature of beginning and end is inherently so."

若夫雜物撰德，辨是與非，則非其中爻不備。物謂象，雜者謂兩物相雜而互之，撰，結撰也，中爻，中四爻也。卦有六爻，初賤無位，上貴極亦無位，辨別是非惟取中爻。初上各具爻象，而中四爻上下交互又別取象；初上各具卦德，而中四爻上下交互又別論德，是兼互體而爻義始備焉。噫，亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。噫，語辭；要，求也。言人能求存亡吉凶之理，則所居有主。六爻大意皆寓於彖辭，是宜觀之以得主爻也。

As for complex matters, composing virtue, and distinguishing right from wrong, one cannot fully understand them without considering the middle lines. "Things" refer to the hexagram, "miscellaneous" means two things mixed together to form an interacting structure, "composing" means forming a shape, and "middle lines" refer to the four middle lines. A hexagram has six lines, the first line is lowly and has no position, the top line is high but has reached the extreme and also has no position. To distinguish right from wrong, one should only consider the four middle lines. The first and top lines each have their own line images, but the four middle lines interact with each other above and below to form another image; the first and top lines each possess the virtues of the hexagram, but the four middle lines interact with each other above and below to form another set of virtues: this is taking both the interacting structure and the lines into account, and only then is the meaning of the lines complete. Ah! If one can seek the principles of existence and non-existence, fortune and misfortune, then one's position is clear. A wise person looks at the hexagram's commentary, and his thinking is already half done. "Ah" is an exclamation, "to seek" means to pursue. It means that when a person can seek the principles of existence and non-existence, fortune and misfortune, then the position he occupies has a master. The general meaning of the six lines is all contained in the hexagram's commentary, so one should observe the commentary to find the main line of the hexagram.

二與四同功而異位，其善不同：二多譽，四多懼，近也。柔之為道，不利遠者，其要無咎，其用柔中也。二、四皆陰位，故曰同功；二居內卦，四居外卦，故曰異位。而四之多懼不若二之多譽者，以四近君位故也。雖陰宜依陽，不利於遠，而二違五而無咎者，則以二得內卦之中，柔中則亦有用耳。

The second line and the fourth line have the same function but different positions, and thus their proper conduct differs: the second line often receives praise, while the fourth line often experiences fear, because the fourth line is close to the ruler's position. The way of yielding and gentleness is not beneficial when it is too far from the ruler, but its essence lies in avoiding mistakes, relying on yielding and being in the center. Both the second line and the fourth line are yin positions, so they are said to have the same function; however, the second line is within the inner trigram and the fourth line is within the outer trigram, so they are said to have different positions. The fourth line often experiences fear and is less praised than the second line because it is close to the nine five ruler position. Although yin should rely on yang and not be too far from yang, the second line is still without fault even though it is distant from the five, because the second line is in the center of the inner trigram, yielding and in the center, thus having its own usefulness.

三與五同功而異位，三多凶，五多功，貴賤之等也，其柔危，其剛勝邪。三、五皆陽位，而多凶多功不同者，以三賤五貴，其等殊也。三儻以柔居之，其勢愈危；若居以剛，是為得位，則差勝耳。此第九章推論彖爻以示讀易之法，而言爻之多譽、多懼、多凶、多功，申爻象動乎內之意，功業亦胥見焉。

The third line and the fifth line have the same function but different positions: the third line is often associated with danger, while the fifth line is often associated with achievements, this is due to the distinction of rank and status; if a yin and flexible line occupies the third line, it is perilous, but if a yang and strong line occupies it, it is approximately capable. Both the third and fifth lines are yang positions, yet one is often associated with danger and the other with achievements, because the third line is lowly while the fifth line is exalted, and their ranks differ. If the third line is occupied by a yin and flexible line, the situation becomes even more dangerous; if it is occupied by a yang and strong line, it is considered to be in a proper position, and thus somewhat capable. The above is the ninth chapter, which deduces the meaning of the彖辞 andLine Statement, to indicate the method of reading the Book of Changes; and the discussion of the third line being often praised, the fifth line often feared, the third line often associated with danger, and the fifth line often associated with achievements, is to explain the meaning of "the yao images move within," and the achievements of the sage can also be seen from this.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也。三才謂天地人，卦有六爻，故兼而兩之：初二為地道，三四為人道，五上為天道。言廣大莫如天地，易悉備之矣。

The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthy ways. It integrates the three principles of heaven, earth, and humanity, each doubled, hence the six lines. The number six does not refer to anything else but the three principles. The three principles refer to heaven, earth, and humanity. A single hexagram has six lines, thus integrating the three principles, each doubled: the first and second lines represent the earthly principle, the third and fourth lines represent the human principle, and the fifth and top lines represent the heavenly principle. This means that in terms of vastness, nothing surpasses heaven and earth, yet the Book of Changes includes them all completely.

道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。道者，三才之道也；變動者，推移也；等謂爻位；物謂陰陽；物相雜，謂陰陽失錯；文不當，謂時義失宜。此第十章言六爻之變動有吉凶，復申吉凶見乎外，由於爻象之內動也。

The Way has changes, so it is called "yao"; yao has levels, so it is called "wu"; wu categories intermingle, so it is called "wen"; wen has improper aspects, from which good fortune and misfortune arise. Here, "the Way" refers to the Way of the Three Powers, "change" refers to movement and transformation, "level" refers to the position of the yao, "wu" refers to yin and yang, "wu xiang za" means yin and yang are confused and out of order, and "wen bu dang" means the principle of harmony with the times has lost its proper measure. This is the tenth chapter, explaining that the changes of the six yao bring about good fortune and misfortune, and again emphasizing that good fortune and misfortune manifest externally because the yao's images are active internally.

易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？是故其辭危。危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。紂，殷王帝辛，殷末世之君也。易興於殷之末世者，文王身備盛德而罹羑里之囚，是故深自危厲以戒慢易。雖其道大無所不包，而始終恐懼以求補過，是吉凶為易之道，無咎尤為易之要旨也。此第十一章言易之辭危，聖人之情見，而其要無咎，則功業亦見焉。

The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably coincided with the time of King Wen and King Zhou. Therefore, its words are full of caution and fear. Those who are cautious and fearful can attain safety, while those who are careless and negligent will suffer downfall. Its principles are extremely vast, encompassing all things, from beginning to end, always keeping in mind caution and vigilance. Its main point is to avoid mistakes, which is called the way of the Book of Changes. "Zhou" refers to King Di Xin of the Shang dynasty, the last ruler of the Shang dynasty. The Book of Changes arose during the end of the Shang dynasty because King Wen, though possessing great virtue, was imprisoned in Youli and thus became deeply cautious and fearful, using this to warn against negligence. Although the principles of the Book of Changes are vast and encompass everything, it always seeks to correct mistakes through a spirit of fear and caution. Thus, good fortune and misfortune are part of the way of the Book of Changes, but especially important is the idea of avoiding mistakes. This is the eleventh chapter, discussing how the words of the Book of Changes are full of caution and fear, revealing the sentiments of the sages, and its main point is to avoid mistakes, thus revealing the achievements of the sages.

夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻。易始乾坤。乾以易知，而乾為純陽，陽剛至健，健則能歷險，於以無險，無險又本於知險，恆易以知險，乾之德行然也。坤以簡能，而坤為純陰，陰柔至順，順則無所阻，於以無阻，無阻乃本於知阻，恆簡以知阻，坤之德行然也。

Heavenly Mandate is the most vigorous in the world, its virtue is always gentle, thus it can know dangers; Earthly Mandate is the most yielding in the world, its virtue is always simple, thus it can know obstacles. The Book of Changes begins with Heaven and Earth. Heaven is known because of its gentleness, Heaven is pure Yang, Yang is most vigorous and strong, thus it can endure dangers, thus ultimately there are no dangers; and the reason there are no dangers is because it can foresee dangers. Always gentle and able to know dangers, this is the virtue of Heaven. Earth is able to accomplish things because of its simplicity, Earth is pure Yin, Yin is most yielding and gentle, thus it meets no obstacles, thus ultimately there are no obstacles; and the reason there are no obstacles is because it can foresee obstacles. Always simple and able to know obstacles, this is the virtue of Earth.

能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。易則易知，簡則易從，故能悅諸心。易則知險而惟恐陷於險，簡則知阻而惟恐困於阻，故能研天下之慮。諸侯猶云諸國也。心悅則心有得，慮研則慮無失，是事之吉凶由此定；心悅則為之不厭，慮研則為之不怠，是人之亹亹由此成也。

The Book of Changes can bring joy to the heart, enable a deep understanding of the thoughts of all countries, determine the auspicious and inauspicious of the world, and achieve diligent and tireless endeavors. Being plain and easy to understand makes it easily grasped, and being simple and concise makes it easily followed, hence bringing joy to the heart. Being plain yet aware of danger, it fears falling into peril; being simple yet aware of obstacles, it fears being trapped by difficulties, thus enabling a thorough understanding of the thoughts of the world. "Peers" refers to the various countries. When the heart is joyful, there is a sense of attainment; when thoughts are thoroughly examined, there is no error in thinking, and thus the auspicious and inauspicious of matters can be determined. When the heart is joyful, actions are not tiresome; when thoughts are thoroughly examined, actions are not slack, thus achieving tireless diligence in people.

是故變化云為，吉事有祥，象事知器，占事知來。吉凶定則知變化，成亹亹則有云為。云為參諸變化，則事已無凶，故祇言事之吉者。夫吉事將逢，先有祥兆；事之象所由知，則假諸器，器者卦與蓍也。用器以決事，於以有占。知來者，知將來之事如何可得吉也。

Therefore, the changes in human nature and their words and deeds have signs beforehand for auspicious events. Observing phenomena to understand matters requires the use of instruments; divination to know matters can foresee the future. Once the auspicious and inauspicious have been determined, one can understand the changes; once the diligent efforts have been accomplished, there will be words and actions. If words and deeds are determined by referring to changes, then affairs will not be inauspicious, so here only the "auspicious" is mentioned. When an auspicious event is about to occur, there must be auspicious signs beforehand; but how to know the signs of the event requires the aid of instruments—what is called "instrument" refers to the hexagrams and the yarrow stalks. Using instruments to decide matters leads to divination. What is called "knowing the future" refers to how one can achieve auspiciousness in future events.

天地設位，聖人成能，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。象事知器者，蓋以天地設陰陽之位，聖人則之作易以成功能也；占事知來者，蓋以卜筮道興，先以人謀，復以鬼謀決之，百姓亦與聖人之能也。八卦以象告，故事可象；爻彖以情言，故事可占。陽剛陰柔交雜錯居，此以象告也；吉得凶失皆能預見，此以情言也。

Heaven and Earth established positions of above and below, and the sage fulfilled their functions. People plan, and ghosts and spirits also plan, and the common people can also participate in this matter. The eight trigrams use symbolic images to indicate, and the line statements and the彖 statements describe the circumstances, with the strong and the weak lines alternating and coexisting, so that good fortune and misfortune can be seen. What is meant by "knowing the instrument through the image" is that Heaven and Earth established the positions of yin and yang, and the sage followed this to compose the Book of Changes, thus fulfilling its function. What is meant by "knowing the future through divination" is that the method of divination arose, first by human planning, then by the decision of the spirits, and the common people thus participated in the sage's function. The eight trigrams use images to indicate, so that matters can be represented by images; the line statements and the彖 statements describe the circumstances, so that matters can be questioned. The alternating presence of the strong and the weak lines is called "informing through the image"; the ability to foresee success or failure in advance is called "speaking through the circumstances."

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。剛柔雜居，因有變動，變動則不滯以求其和，故曰變動以利言也。吉凶可見，以為吉為凶原繫於爻辭，而吉凶遷移無定者，以爻中各有所具之情故也。

The movement of the lines brings about favorable outcomes, and good or bad fortune depends on the situation of each line. Therefore, love and hatred contend with each other, giving rise to good or bad fortune; distance and closeness seek each other, leading to regret and meanness; sincerity and falsehood respond to each other, resulting in benefit or harm. Generally speaking, the principles discussed in the Book of Changes are that when two lines are close but do not harmonize, it is ominous, or it may lead to loss, regret, or meanness. When a strong line and a weak line are intermingled, there is movement; once there is movement, blockage is removed, and harmony is achieved. Therefore, it is said, "movement is considered in terms of benefit." Good or bad fortune can be seen because whether it is good or bad is determined by the line statements; yet good or bad fortune is changeable, due to the different situations of each line.

卦有主爻，與主爻情合者謂之愛，與主爻情違者謂之惡；與主爻相比相應相往來者謂之近，與主爻相間隔及消息不相通者謂之遠；又有或比或應、或非比應而相孚者謂之情，又有為比為應為往來而不相洽者謂之偽。吉凶生於愛惡，悔吝生於遠近，利害生於情偽，其相攻相取相感有淺深，故吉凶悔吝利害有殊應也。近而不相得者，謂相比相應而其情則相違而不和，大則致凶，其次亦有害焉，輕則為悔為吝。舉近而不得者，則其得者可知，即遠而相得與遠而不相得者亦可知，三百八十四爻之大旨備於此矣。

Each trigram has a main line: those that harmonize with the main line are called "love"; those that contradict the main line are called "hatred"; those that are adjacent, correspond, or communicate with the main line are called "near"; those that are separated, disconnected, or not in communication with the main line are called "distant"; there are also cases where lines may be adjacent, corresponding, or even not adjacent or corresponding but still sincere and trustworthy with each other, called "affection"; there are also cases where lines are adjacent, corresponding, or in communication but do not harmonize well, called "falsehood." Good fortune and misfortune arise from love and hatred; regret and hardship arise from nearness and distance; advantage and disadvantage arise from affection and falsehood. The degree to which they attack, take from, or influence each other varies, so the manifestation of good fortune, misfortune, regret, hardship, advantage, and disadvantage also differs. What is meant by "near but not harmonious" is that although two lines are adjacent or corresponding, their feelings contradict each other and are not harmonious: severe cases lead to danger, next level causes harm, and minor cases result in regret or hardship. By illustrating the case of "near but not harmonious," the case of "near and harmonious" can be inferred; and consequently, the cases of "distant and harmonious" and "distant but not harmonious" can also be understood. The main idea of the 384 lines is fully contained here.

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。卦爻之相感既分情偽，而卦爻所繫之辭言人情偽，亦非一端所能盡。將叛者中懷叵測，惟恐人知，故其辭慚；中心疑者昧於是非，內無定見，故其辭枝；吉人敬慎，要言不煩，故辭寡；躁人浮薄，御人以口，故辭多；誣善之人出言無稽，故辭游移莫定；失其守者形色消沮，故辭屈抑不伸。卦爻雖賾，其辭不外此六者，吉凶悔吝皆可推求得之矣。此第十二章言爻象吉凶皆出於乾坤之易節【節：簡】，故功業可見，聖人之情著焉，應首章乾示人易、坤示人簡之意。

A person about to rebel speaks with shame; a person full of doubt speaks in a scattered manner; a virtuous person speaks briefly; an impetuous person speaks much; a person slandering the good speaks hesitantly; a person who has lost his integrity speaks in a subdued manner. The response between the lines of the hexagram has already distinguished truth from falsehood, and the words attached to the lines of the hexagram explain human sincerity and deceit, which cannot be fully described by one aspect. A person about to rebel is full of ulterior motives, fearing exposure, hence his speech is marked by shame; a doubtful person is confused about right and wrong, with no fixed view within, hence his speech is scattered; a virtuous person is respectful and cautious, speaking briefly without being tedious, hence his speech is few; an impetuous person is superficial and shallow, using words to intimidate others, hence his speech is much; a person slandering the good has no basis for his words, hence his speech is hesitant; a person who has lost his integrity is dispirited, hence his speech is subdued and unable to express himself fully. Although the hexagram lines are complex, the words attached to them do not exceed these six types, and thus the fortune, misfortune, regret, and hardship can be inferred. This is the twelfth chapter, discussing that the auspicious and inauspicious outcomes of the line changes all come from the simplicity and ease of the Qian and Kun trigrams. Therefore, achievements can be seen, and the sentiments of the sage are clearly revealed, which corresponds with the first chapter's statement that "Qian shows people with ease, and Kun shows people with simplicity."

慧珠閣原本。岫巖多隆阿雯溪。

This volume is published according to the original edition from Huizhu Pavilion, authored by Duolong'a, a native of Xiuyan, who goes by the courtesy name Wenxi.

《隋書》云：「秦焚書，《周易》獨以卜筮得存，惟失說卦三篇，宣帝時河內女子發老屋得之。」按今說卦只一篇，或曰序卦、雜卦兩傳分之為三篇，或曰說卦原有三篇，其二篇亡。以今考之，漢魏說易諸儒多有補象，則易傳亦或有遺文與？

The Sui Shu records that during the Qin dynasty, books were burned, but the Zhou Changes (I Ching) alone was preserved because it belonged to the category of divination texts. Only the three chapters of "Shuo Gua" were lost. During the reign of Emperor Xuandi of the Han dynasty, a woman from Heinni discovered it again by breaking up an old house. Note: The currently transmitted "Shuo Gua" consists of only one chapter. Some say it was combined from the two chapters "Xu Gua" and "Za Gua" and divided into three chapters, while others claim that "Shuo Gua" originally had three chapters, with two of them lost. Considering what is available today, many scholars who interpreted the Changes during the Han and Wei periods added out the hexagram images. Therefore, perhaps the "Yi Zhuan" indeed had some lost texts.

昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，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。贊，佐也。古者賓主相見必資贊者，言人不能顯與神明接，故用蓍隱以佐之。倚，依也。倚天地立數者，天圓數奇，地方數偶。畫卦以三起數，故三其三為天，兩其三為地；三三為九，故九為老陽數；二三為六，故六為老陰數；一三二二為七，二三一二為八，少陽少陰之數亦準此。

In ancient times, the sages composed the Book of Changes, secretly receiving assistance from divine wisdom to create the method of divination with the yarrow stalks. They combined the number three from heaven and the number two from earth to establish the number used in divination. Observing the changes of yin and yang, they established the structure of the hexagrams. By expressing the principles of hardness and softness, they created the lines of the hexagrams. They harmonized with the Way and virtue, and arranged things according to righteousness. They thoroughly explored principles and fully revealed the nature of things, thus attaining an understanding of the Mandate of Heaven. "Zan" means assistance. In ancient times, when a guest met a host, they needed a person called "zan" to assist from the side. Here, it refers to the fact that humans cannot openly communicate with the divine, so they use the yarrow stalks to assist in secret. "Yi" means reliance. Relying on heaven and earth to establish numbers: heaven is round, so its number is odd; earth is square, so its number is even. Drawing hexagrams begins with three lines, so three threes make heaven, and two threes make earth. Three threes equal nine, so nine is the number of old yang; two threes equal six, so six is the number of old yin. One three plus two twos equals seven, and two threes plus one two equals eight, which are the numbers for young yang and young yin, respectively.

道謂陰陽之道，德謂剛柔之德，陰陽剛柔之宜謂之義，道德義之散見於物象而有條理者謂之理，理為人所稟受曰性，性所從出曰命。和順者，融合道德而無所拂也；理者，析義條目而無所紊也；窮者，究其極；盡者，體其全；至者，探其大原而造其域。

Here the term "Dao" refers to the principle of yin and yang, and "De" refers to the virtue of firmness and flexibility. When yin and yang, firmness and flexibility each find their proper place, it is called "Yi." When the principles of Dao, De, and Yi are dispersed among things and yet have order, it is called "Li." When this principle is received by human beings, it is called "Xing." And what gives rise to Xing is called "Ming." To "he and shun" means to integrate Dao and De without contradiction. To "Li" means to analyze the categories of Yi without confusion. To "qiong" means to investigate it to its utmost. To "jin" means to comprehend it in its entirety. To "zhi" means to reach its origin and enter its realm.

此言聖人作易以立筮法，用蓍尚占以通神明，倚天地以立老少陰陽之數，觀數之奇偶，分陰分陽以立卦象，掛揲歸扐，發揮其數，為柔為剛以生六爻。陰陽之道、剛柔之德，蓍則有以和順之；陰陽剛柔之義，蓍則有以理之；道德義見於物象者，蓍又有以窮之；道德義稟於人、出於天者，蓍皆有以盡之至之。蓍之精微蓋如此。

This refers to the sage composing the Book of Changes to establish the method of divination: using the yarrow stalks to value inquiry, thus connecting with the divine; based on heaven and earth, establishing the numbers of old yang, old yin, young yang, and young yin; observing the odd and even numbers, distinguishing yin and yang, and establishing the hexagram images; through the calculations of hanging one, dividing four, returning the remainder, and holding the leftover, developing these numbers, determining flexible and firm lines, thus forming the six lines. The principles of yin and yang and the virtues of flexibility and firmness can be harmonized by yarrow divination; the distinctions of yin and yang and flexibility and firmness can be clearly defined by yarrow divination; the Dao, virtue, and righteousness manifesting in things can be thoroughly explored by yarrow divination; and the Dao, virtue, and righteousness received by humans and originating from heaven can be fully revealed and reached by yarrow divination. The subtle essence of yarrow divination is approximately like this.

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。盡性至命皆本蓍筮，則是聖人作易實以順性命之條理也。以性命之蘊於天者言，陰與陽是也；以性命之成於地者言，柔與剛是也；以性命之具於人者言，仁與義是也。天地道道人道各有二德，故卦皆兼三才以成六畫。陰陽既分而剛柔亦迭用，陰位不必定以柔居，陽位不必定以剛居，六爻之位錯雜成章。剛柔之位迭用不窮，而陽剛陰柔在人為仁義者，其用亦無窮也。易言性命之理寓於蓍筮又如此。

In ancient times, the sages composed the Book of Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of Heaven as yin and yang, the principle of Earth as softness and firmness, and the principle of humanity as benevolence and righteousness. By combining the three elements of Heaven, Earth, and humanity, each doubled, the Book of Changes uses six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternating the use of soft and firm lines, the Book of Changes forms its text through six lines. To fully express nature and achieve destiny, divination with yarrow stalks is fundamental. Thus, the sages composed the Book of Changes truly to follow the principles of nature and destiny. From the aspect of nature in Heaven, it is yin and yang; from the aspect of form in Earth, it is softness and firmness; from the aspect of possession in humanity, it is benevolence and righteousness. Heaven's way, Earth's way, and humanity's way each have two virtues, so each hexagram is formed by combining the three elements into six lines. Once yin and yang are positioned, softness and firmness alternate in use: a yin position does not necessarily have to be occupied by a soft line, and a yang position does not necessarily have to be occupied by a firm line. The six lines alternate in position to form the text. The alternation of softness and firmness is endless, and the qualities of yang and yin manifest in humanity as benevolence and righteousness, whose functions are also endless. The Book of Changes explains the principles of nature and destiny, which are embodied in divination with yarrow stalks.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。夫以六畫成卦，則是八卦皆重之矣。於是有不易之卦二，乾坤是也。乾天坤地，純陰純陽，闢卦消息皆蘊其中，故用之以定諸卦之位，所謂闢卦者有十。艮山以下二陰上消一陽，兌澤以下二陽上消一陰，則凡陽消之卦體皆象艮，陰消之卦體皆象兌，故曰通氣。震雷以下一陽上薄二陰，巽風以下一陰上薄二陽，薄者迫也，則凡陽息之卦體皆象震，陰息之卦體皆象巽，故曰相薄。

Heaven and Earth establish the positions of above and below. Mountains and marshes communicate with each other through their energies. Thunder and wind approach each other closely. Water and fire do not despise each other. The eight trigrams interact with each other. To calculate past events is to follow the sequence, while to foresee future events is to reverse the process, so the Book of Changes is about reverse calculation. Since a hexagram is formed by six lines, all eight trigrams have paired with each other. Thus there are two unchanging hexagrams, which are Qian (Heaven) and Kun (Earth). Qian represents Heaven, and Kun represents Earth, both being entirely yang and entirely yin respectively. The changes of the hexagrams are contained within them, so they are used to determine the positions of the other hexagrams. The so-called "changing hexagrams" total ten. Gen represents Mountain, which is when two yin lines are removed from the upper part of the two yin lines, leaving one yang line below. Dui represents Marsh, which is when two yang lines are removed from the upper part of the two yang lines, leaving one yin line below. All hexagrams that involve the decline of yang take their form from Gen; all hexagrams that involve the decline of yin take their form from Dui. Therefore, they are said to "communicate with each other." Zhen represents Thunder, which is when one yang line approaches the two yin lines above. Xun represents Wind, which is when one yin line approaches the two yang lines above. "Bao" means approaching closely. All hexagrams that involve the increase of yang take their form from Zhen; all hexagrams that involve the increase of yin take their form from Xun. Therefore, they are said to "approach closely."

至於坎水離火，陰陽居中，則上下不相入。鄭氏曰：「射，入也。」卦遇坎離，陰陽錯雜，既已群分，不能相類聚，則必用類聚之卦以為卦母，而往來推移以分之，始得卦義。凡此皆非具山澤風雷全象者，故曰八卦相錯。六十四卦已定，是謂既往；將來之物理含蘊於中，尚是未來。占者於既往之卦順以數之，即可逆知將來吉凶。易之為書教人知來，故曰易逆數也。

As for the trigrams Kan (water) and Li (fire), the yang lines and yin lines each occupy the central position, so that they do not intrude upon each other. Zheng Xuan said, "Shè (to shoot) means to enter." Whenever the trigrams Kan and Li appear, yin and yang are intermingled, having already separated into distinct groups, and cannot gather together in their own kind. Therefore, another trigram used for grouping must be employed as the "mother trigram," through which the lines are distributed by movement, in order to derive the meaning of the trigram. These situations do not possess the complete images of mountain, marsh, wind, and thunder. Hence it is said, "The eight trigrams are intermingled." Once the sixty-four trigrams are arranged, this is called "having already passed." The physical phenomena of the future are contained within them, yet they still belong to the "future." The diviner, by following the already established trigram and tracing its progression, can reverse the process to foresee future fortune or misfortune. The Book of Changes is meant to teach people about the future, hence it is said, "The Book of Changes is about reversing numbers."

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。雷動風散，生息萬物，故體象震巽者為息卦；雨潤日烜，變化萬物，故體象坎離者為移卦；艮止兌說，收成萬物，故體象艮兌者為消卦；乾為萬物之始，象君，坤為萬物之母，象藏。乾坤二卦雖無推移，而諸消息皆出於此，故曰君、曰藏。《九家易》曰：「雷與風變化不常，而日月相推，迭有往來，是以四卦以義言之；天地山澤恆在者也，故直說名矣。」

Thunder is used to stir up all things, wind is used to scatter all things, rain is used to nourish all things, sun is used to dry all things, Gen is used to stop all things, Dui is used to delight all things, Qian is used to govern all things, and Kun is used to store all things. Thunder moves and wind disperses, thus promoting the growth and proliferation of all things, so the hexagrams that take the image of Zhen and Xun are called "Resting Hexagrams." Rain nourishes and sun dries, thus transforming all things, so the hexagrams that take the image of Kan and Li are called "Changing Hexagrams." Gen stops and Dui delights, thus concluding the harvest of all things, so the hexagrams that take the image of Gen and Dui are called "Waning Hexagrams." Qian represents the beginning of all things and symbolizes the sovereign; Kun represents the mother of all things and symbolizes storage. Although the hexagrams of Qian and Kun themselves do not change, all changes and growth arise from them, so it is said "the sovereign governs" and "storage is done." The "Nine Schools of the Book of Changes" say: "Thunder and wind change constantly, sun and moon alternate and move, thus these four hexagrams are named according to their functions; mountains, earth, and the great marsh are constant, so they are directly named."

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。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。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。

The heavenly sovereign who governs creation and transformation was born from the Zhen trigram, was orderly arranged in the Xun trigram, was mutually visible in the Li trigram, devoted to nurturing in the Kun trigram, expressed joy in the Dui trigram, engaged in conflict in the Qian trigram, experienced toil in the Kan trigram, and completed the cycle and began anew in the Gen trigram. All things emerge from Zhen, which is located in the east. In Xun, they are orderly arranged, and Xun is located in the southeast; the term 'orderly' refers to the purification and neatness of all things. Li represents brightness, and all things are mutually visible, making it the southern trigram; sages face south to govern the world, facing the bright and applying governance, which is probably based on this symbolism. Kun represents earth, where all things receive nourishment, and 'effort' refers to serving and supporting all things, hence the saying 'effort is made in Kun'. Dui corresponds to autumn, the time when all things mature and are joyful, hence 'joy is expressed in Dui'. 'Conflict is experienced in Qian', as Qian is the western northern trigram, indicating the confrontation of yin and yang. Kan represents water, the northern trigram, the trigram of toil, where all things retreat and conceal, hence 'toil is experienced in Kan'. Gen is the northeastern trigram, where all things complete their end and begin anew, hence 'completion is expressed in Gen'.

六十四卦既有消息，而八卦循環亦有次序：震一、巽二、離三、坤四、兌五、乾六、坎七、艮八。震位正東，巽位東南，離位正南，坤位西南，兌位正西，乾位西北，坎位正北，艮位東北。鄭氏曰：「萬物出於震，雷發聲以生之也；齊於巽、相見於離，風搖動以齊之也，潔猶新也；萬物皆相見，日照之使光大；萬物皆致養焉，地氣含養使有秀實也；坤不言方者，言地之養物不專一也；萬物之所說，草木皆老，猶以兌澤氣說成之；戰，言陰陽相薄，西北陰也，而乾以純陽臨之，猶君臣對合也；坎，勞卦也，水性勞而不倦；萬物之所歸也，萬物自春出生於地，冬氣閉藏，還皆入地；萬物之所成終而所成始，言萬物陰氣終、陽氣始，皆艮之用事也。」

The sixty-four hexagrams have their rise and decline, and the eight trigrams also follow a certain order: Zhen comes first, Xun second, Li third, Kun fourth, Dui fifth, Qian sixth, Kan seventh, and Gen eighth. Zhen is located in the east, Xun in the southeast, Li in the south, Kun in the southwest, Dui in the west, Qian in the northwest, Kan in the north, and Gen in the northeast. Zheng Xuan said: "All things originate from Zhen, as the sound of thunder gives rise to them; in Xun they are orderly arranged, in Li they meet, as the wind moves and arranges them, 'clean' meaning fresh; all things appear to each other, as the sun shines and makes them flourish; all things are nourished here, as the earth's energy nurtures them to grow and bear fruit; Kun does not specify a direction, showing that the earth nourishes all things without being confined to one direction; all things are joyful here, as grass and trees have matured, yet they still mature through the moisture of Dui's lake; 'struggle' refers to the pressure between yin and yang, as the northwest is naturally yin, but Qian, the pure yang, comes to this place, like the harmony between sovereign and minister; Kan is the hexagram of toil, as water works tirelessly without fatigue; all things return to concealment here, meaning that all things are born in spring on the earth, and in winter they retreat and return underground; all things here reach an end and a beginning, meaning that the termination of yin and the beginning of yang are both governed by Gen."

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，燥蓋【蓋：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。

The term "spirit" refers to its subtle ability to transform all things. Nothing is more swift in stirring all things than thunder, nothing more swift in blowing and stirring all things than wind, nothing more intense in drying all things than fire, nothing more capable of bringing joy to all things than the marsh, nothing more effective in moistening all things than water, and nothing more powerful in ending and beginning all things than mountain. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, and the energies of mountain and marsh are interconnected, thus enabling transformation and the creation of all things.

以八卦之次序言之，則萬物出於震而終於艮；以八卦之功用言之，則萬物生於乾而成於坤。蓋萬物皆受氣於乾，天無跡象可名，無形色可指，此謂之神。至於生機已萌，震雷動之以鼓其蒙，巽風橈之以散其鬱，繼之以離火、兌澤、坎水以熯之、說之、潤之，乃歸根於艮，生機蘊藏，以成終而肇始。故坎離南北以相對相逮，震巽居東以相連不相悖，艮與兌位次相隔而其氣相通。六子各其能，然後變象化形於坤地之上。乾坤不明言者，六子有專能，皆天地之功也。

In terms of the order of the Eight Trigrams, all things begin with Zhen and end with Gen; in terms of their functions, all things are generated by Qian and completed by Kun. Because all things receive their vital energy from Qian, and heaven has no visible signs or forms that can be named or recognized, this is called "shen" (spirit). When the vital energy has already begun to stir, Zhen (Thunder) moves it, awakening its ignorance; Xun (Wind) disturbs it, dispersing its blockages; then Li (Fire) and Dui (Lake) respectively dry it, delight it, and moisten it; finally, it returns to Gen, where the vital energy is hidden, thus completing the end and beginning anew. Therefore, Kan (Water) and Li (Fire) are positioned north and south respectively, facing each other and influencing one another; Zhen (Thunder) and Xun (Wind) are both in the east, connected and not conflicting. Although Gen and Dui are positioned apart, their energies are still connected. The six subsidiary trigrams each fulfill their roles, and then on the basis of Kun (Earth), they transform and take shape. Qian and Kun are not explicitly mentioned because the six subsidiary trigrams each have their own specific functions, and these are the contributions of heaven and earth.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。以八卦之性情言之：乾體純剛，故曰健；坤體純柔，故曰順；震以一陽生於二陰之下，生機莫遏，故曰動；巽以一陰伏於二陽之下，伏藏不出，故曰入；坎之一陽沈溺陰中，故曰陷；離之一陰附居陽內，故曰麗；艮陽極上，前無可往，祇宜息足，故曰止；兌陰見上，其體雖剛，柔形於外，故曰說。

The trigrams Qian represents strength and vitality, Kun represents softness and compliance, Zhen represents movement, Xun represents entering, Kan represents depression, Li represents attachment, Gen represents stillness, and Dui represents joy. In terms of the nature of the trigrams: Qian's trigram consists entirely of strong lines, hence it is called "vitality"; Kun's trigram consists entirely of weak lines, hence it is called "compliance"; Zhen has one strong line emerging from two weak lines, with vitality that cannot be restrained, hence it is called "movement"; Xun has one weak line hidden beneath two strong lines, concealed and not emerging, hence it is called "entering"; Kan has one strong line submerged within two weak lines, hence it is called "depression"; Li has one weak line attached within two strong lines, hence it is called "attachment"; Gen has the strong line reaching its peak, with no further path to go, hence it is called "stillness"; Dui has a weak line appearing at the top, although the trigram is strong, the softness is expressed externally, hence it is called "joy".

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。以八卦之象於物者言之：馬剛而行健，氣稟純陽，故象乾；牛柔而性順，氣得純陰，故象坤；龍潛重陰之下，遇陽則動，故震象之；雞鳴盛陽之候，遇陰則伏，故巽象之；外汙濁而內剛躁，此豕象也，坎之卦畫似之；外文章而內柔怯，此雉象也，離之卦畫肖之；內柔媚而外剛能守，此具艮體，故狗為艮象；外柔悅而內剛好鬬，此具兌體，故羊為兌象。

The eight trigrams take the forms of various creatures: Qian represents a horse, Kun represents a cow, Zhen represents a dragon, Xun represents a chicken, Kan represents a pig, Li represents a wild chicken, Gen represents a dog, and Dui represents a sheep. In terms of the forms of the trigrams corresponding to objects: a horse is strong and moves swiftly, receiving the pure yang energy, so it is associated with Qian; a cow is gentle and docile, receiving the pure yin energy, so it is associated with Kun; a dragon resides beneath deep yin and rises when yang energy appears, so Zhen is associated with it; a chicken crows at the peak of yang energy and hides when yin energy appears, so Xun is associated with it; a pig appears dirty on the outside but is fierce and restless inside, which matches the image of Kan; a wild chicken has colorful feathers on the outside but is timid inside, which matches the image of Li; a dog is gentle inside but strong and protective on the outside, matching the nature of Gen; a sheep is soft and joyful on the outside but strong and combative inside, matching the nature of Dui.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。以八卦之象於身者言之：首會眾陽，乾陽體實，故象首；腹納諸陰，坤陰體虛，故象腹；足在身下，其體動，震之一陽動於下，是足象；股居足上，其體隱，巽之一陰伏於下，是股象；陰竅外見，陽實內聰，為耳象，坎如之；陰虛內麗，陽光外明，為目象，離如之；艮上一陽為背，二陰垂下象手；兌下二陽為首，一陰上開象口。

The trigrams are taken as symbols of the human body: Qian represents the head, Kun the abdomen, Zhen the feet, Xun the thighs, Kan the ears, Li the eyes, Gen the hands, and Dui the mouth. In terms of the trigrams symbolizing the human body: the head is where all yang converges, and since Qian is yang and its structure is full, it symbolizes the head; the abdomen contains all yin, and since Kun is yin and its structure is empty, it symbolizes the abdomen; the feet are at the lower part of the body and are active, and since Zhen has one yang moving at the lower position, it symbolizes the feet; the thighs are above the feet and are hidden, and since Xun has one yin concealed at the lower position, it symbolizes the thighs; the ears are holes of yin on the outside and have yang within for hearing, which is exactly the case with Kan; the eyes have yin inside and are attached, while yang is outside and bright, which is exactly the case with Li; Gen has one yang at the top resembling the back, and two yins hanging down resembling the hands; Dui has two yangs at the bottom and one yin opening up at the top, which is exactly the case with the mouth.

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。以八卦之老少言之：乾天為萬物之始，故稱父；坤地為萬物之生，故稱母。索，求也，坤索乾陽得三男，乾索坤陰得三女。震曰長男，索乾初爻；坎曰中男，索乾中爻；艮曰少男，索乾上爻；巽曰長女，索坤初爻；離曰中女，索坤中爻；兌曰少女，索坤上爻。

Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. Zhen first seeks and obtains a male, so it is called the Eldest Son; Xun first seeks and obtains a female, so it is called the Eldest Daughter; Kan secondly seeks and obtains a male, so it is called the Middle Son; Li secondly seeks and obtains a female, so it is called the Middle Daughter; Gen thirdly seeks and obtains a male, so it is called the Youngest Son; Dui thirdly seeks and obtains a female, so it is called the Youngest Daughter. In terms of the order of the Eight Trigrams: Qian represents Heaven, being the beginning of all things, so it is called the father; Kun represents Earth, being the source from which all things are generated, so it is called the mother. "Suo" means to seek: Kun seeks the Yang lines from Qian and obtains the three male trigrams; Qian seeks the Yin lines from Kun and obtains the three female trigrams. Zhen is called the Eldest Son because it obtains the first line of Qian; Kan is called the Middle Son because it obtains the middle line of Qian; Gen is called the Youngest Son because it obtains the top line of Qian; Xun is called the Eldest Daughter because it obtains the first line of Kun; Li is called the Middle Daughter because it obtains the middle line of Kun; Dui is called the Youngest Daughter because it obtains the top line of Kun.

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。荀九家有為龍、為直、為衣、為言。虞氏有為王、為神、為人、為大人、為君子、為物、為立、為畏、為敬、為威、為嚴、為德、為善、為仁、為忿、為慶、為嘉、為福、為祿、為始、為盈、為肥、為好、為施、為治、為甲、為老、為宗、為族、為大明、為遠、為郊、為野、為門、為頂、為朱、為性、為精、為清。凡此逸象見於諸家注，故附錄於各卦後以備考焉。

The trigram Qian represents Heaven, roundness, a ruler, a father, jade, metal, coldness, ice, bright red, a good horse, an old horse, a thin horse, a horse of mixed color, and fruits on trees. The "Xunshi Jiujia Yi" adds further interpretations: dragon, straightness, clothing, and speech. Yu Fan adds more: king, deity, human, great person, gentleman, thing, establishment, fear, respect, authority, strictness, virtue, goodness, benevolence, anger, celebration, joy, blessing, official rank, beginning, fullness, fatness, beauty, giving, governance, the first heavenly stem (Jia), old age, clan, family, great brightness, distance, the outskirts, the wild, a gate, the top, red, nature, essence, clarity. All these are "yi xiang" (additional images) not found in the main text of "Shuo Gua," but scattered in other sources. They are derived from the supreme, ultimate strength, and primacy of Qian. For example, "as Jia" refers to the first heavenly stem, "as great brightness" refers to the sun, "as the top" refers to the top of the head, and "as beginning" refers to the origin of all things. These additional images are found in the old commentaries from the Han and Wei dynasties, so they are appended after each trigram for reference.

此廣八卦之象也。乾象天，天體圜，天道至尊，君父似之；金玉之質皆剛；乾位西北嚴寒之地，寒凝水為冰；大赤，純陽色；馬善曰良馬，瘠多骨，駁馬有牙似鋸，能食虎豹，此皆象乾之剛健也。木果者，果核有仁，生機中藏，木之資始在此。

This section promotes the symbolic representation of the Eight Trigrams. Qian represents Heaven: the celestial sphere is round; the way of Heaven is supreme, resembling the ruler and father; the nature of metal and jade is hard; the position of Qian is in the Northwest, a cold place where cold air condenses water into ice; bright red is the color of pure yang; a good horse is called a virtuous horse, a thin horse has strong bones, and a spotted horse has teeth like saws and can eat tigers and leopards—these all symbolize the strength and vigor of Qian. As for "wooden fruit," the seed contains the essence of life, and the vitality is hidden within, which is the fundamental basis for the growth of trees.

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。荀九家有為牝、為迷、為方、為囊、為裳、為黃、為帛、為漿。荀氏有為邑。虞氏有為臣、為民、為鬼、為身、為富、為財、為虛、為書、為思、為惡、為事、為業、為閉、為藏、為密、為亂、為死、為喪、為冥、為晦、為夕、為暮夜、為署、為乙、為闔戶、為土、為階、為田、為國、為邦、為器、為虎、為黃牛。干氏有為順。

The trigram Kūn is associated with earth, motherhood, cloth, a cooking pot, stinginess, equality, a cow with a calf, a large cart, ornamentation, multitude, a handle, and black color in relation to earth. The "Nine Schools of the Book of Changes" by Xun adds associations such as female, confusion, squareness, a bag, lower garment, yellow, silk, and soup. Xun Shuang further associates it with a city. Yu Fan adds associations such as minister, people, ghost, body, wealth, property, emptiness, writing, thought, evil, affairs, occupation, closure, concealment, secrecy, disorder, death, loss, darkness, dusk, evening, night, heat, the second heavenly stem Yi, closed gate, earth, steps, field, country, state, vessel, tiger, and yellow ox. These additional associations are derived from Kūn's qualities of flexibility, concealment, and obscurity: "closed gate" corresponds to the statement in the Great Treatise that "closing the door is called Kūn," while "dusk," "darkness," and "obscurity" all refer to its dark nature. "Yellow ox" combines the color of earth with its flexible nature.

坤象地，地為資生萬物之母。布者，績麻織成之物；釜，鐵器，化生為熟之物。坤地利人，衣食尤其大者，故曰布、曰釜。坤主翕聚，象吝嗇；地勢平曰均；坤順曰牛，坤母生子，故又象子母牛；大輿廣載，如地之能載萬物；地上物色各見，故曰文；眾，多也，坤畫六數，八卦畫數無有多於坤者；柄者，生物之本；黑，純陰色。

The Trigram坤 symbolizes earth, which is the nurturing mother that brings forth and sustains all things. "Bù" refers to the fabric made from hemp; "fǔ" is a cooking pot, the vessel used to cook raw food into something edible. The earth benefits humanity, and among all things, clothing and food are most essential, hence it is said "as fabric" and "as a cooking pot." The Trigram坤 represents gathering and consolidation, symbolizing frugality; the earth is level, hence it is said "even." The nature of坤 is gentle and yielding, so it is represented by an ox. Since坤 is the mother trigram that can also give birth, it is also symbolized by a mother ox with a calf. A large cart is broad and capable of carrying heavy loads, just as the earth can support all things. The various forms and colors of things on the earth's surface are clearly visible, hence it is said "as patterns." "Zhòng" means many; the Trigram坤 has six lines, more than any other trigram in the Eight Trigrams. "Bǐng" is the root of living things; black is the color of pure yin.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馵足，為作足，為的顙；其於稼也，為反生；其究為健，為蕃鮮。京氏有為鳴鶴。荀九家有為玉、為鵠、為鼓。鄭氏有為日門。虞氏有為帝、為主、為諸侯、為兄、為夫、為趾、為出、為行、為徵、為作、為驚走、為言、為議、為聲、為音、為鳴、為應、為禾稼、為百穀、為樂、為喜笑、為筐、為麋鹿。蜀才有為喜樂。《國語》韋氏注有為車。

The trigram Zhen represents thunder, dragon, a mixture of black and yellow colors, the initial blooming of flower petals, a long road, the eldest son, decisiveness and impatience, young green bamboo, and reeds. In relation to horses, it represents a horse that is good at neighing, a horse with white on the left hind leg, a horse that lifts its legs high, and a horse with a white spot on its forehead. In relation to crops, it represents reverse growth (the seed going into the soil and then growing upwards). When examined to its extreme, it represents strength and vigor, and the flourishing and freshness of grass and trees. Jing Fang also associates it with a calling crane. The "Xun Shi Jiua Yi" also associates it with jade, a goose, and a drum. Zheng Xuan also associates it with the sun's gate. Yu Fan also associates it with emperor, master, feudal lords, elder brother, a son-in-law, foot, going out, movement, marching, action, sudden movement, speech, discussion, sound, music, voice, calling, response, grain, all kinds of crops, joy and laughter, a basket, and deer. Shu Cai also associates it with joy and music. The "Guoyu" with Wei Zhao's commentary also associates it with a carriage.

震之象為雷，震德動也。龍為動物，乾純陽為龍，震得乾初亦為龍。坤索乾初為震，天地之色至此始雜，元，天之色；黃，地之色。震上二陰如花之萼，下一陽如花之跗，故有旉象。王氏曰：「旉，花之通名。」大塗者，一陽欲行，兩偶開通，如平塗然。震為長男，曰長子。震陽上息，剛決而躁。蒼，東方色，東方木位，筤竹萑葦皆木類。震得乾之初陽，故亦為馬；震雷有聲，故馬善鳴。馬後足白曰馵，馬足舉行曰作，的，白也，的顙，馬之白顛者；震體陰陽相雜，故為馬色皆不純。反生者，禾種入土反動上生。宋氏曰：「即枲豆之屬帶甲生者。」震一陽反生於下似之。究，極也，震陽下息，得乾之健；草木滋盛曰蕃，草木懷新曰鮮。

The image of Zhen is thunder, and its virtue is movement. The dragon is a creature that moves well. Qian is entirely yang and represents the dragon. Zhen receives the first line of Qian, so it is also associated with the dragon. Kun seeks the first line from Qian to form Zhen, and at this point the colors of heaven and earth begin to mix: "Yuan (Xuan)" is the color of heaven, and "Huang" is the color of earth. The two yin lines above Zhen resemble the petals of a flower, and the single yang line below resembles the base of a flower, thus forming the image of "Fu" (a flower opening). Wang Su said: "Fu is a general term for flowers." The term "Da Tu" refers to a single yang line moving forward, with the two even lines opening the way for it, like a broad and smooth road. Zhen represents the eldest son, so it is called the eldest son. The yang energy of Zhen rises upward, being strong and decisive but also impetuous. "Cang" is the color of the east, which is the position of wood. Green bamboo and reeds all belong to the category of wood. Zhen receives the yang of the first line from Qian, so it also takes the image of a horse. Thunder of Zhen produces sound, so it is associated with a horse that is good at making noise. The white color on the left hind leg of a horse is called "Zhu." When a horse lifts its foot to walk, it is called "Zuo." "De" means white, and "De Sang" refers to a horse with a white spot on its forehead. Since the structure of Zhen has a mixture of yin and yang, the color of the horse it represents is not pure. The term "Fan Sheng" refers to seeds buried in the soil growing upward. Song Zhong said: "This refers to plants like hemp and beans that emerge from the soil with their seed coats still attached." Zhen's single yang line rising from below is similar to this. "Jiu" means the extreme: the yang of Zhen rises from below, receiving the strong and vigorous nature of Qian. The flourishing of grass and trees is called "Fan," and the fresh growth of grass and trees is called "Xian."

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。荀九家有為楊、為鸛。虞氏有為命令、為號令、為教令、為誥、為號咷、為婦、為妻、為商旅、為隨、為入、為伏、為利、為茅、為蘭、為草木、為杞、為舞、為葛藟、為庸、為床、為魚、為鮒。

The trigram Xun is associated with wood, wind, the eldest daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, large white of the eye, and pursuing near-term benefits which yield threefold gains. When examined to its extreme, it becomes the卦 of restlessness. The "Xun" trigram in the "Xunshi Ji Jia Yi" is also associated with the poplar tree and the stork. Yu Fan further associates it with commands, orders, instructions,诰, wailing, wife, spouse, merchants, following, entering, concealment, benefit, straw, orchid, plants,杞, dancing, 葛藟, common people, bed, fish, and minnows. These additional associations all derive from the meaning of "Xun" as "smooth and entering": "commands," "orders," and "instructions" all reflect the image of wind spreading throughout the world, entering everywhere; "concealment," "fish," and "minnows" reflect the image of a single yin hidden below.

巽位居木，木屬風。乾索坤初為女，故曰長。巽主齊物，故為繩直，為工。陽白陰黑，巽之一陰下伏，二陽外見，故色曰白。陽大陰小，巽之二陽上著，故為長、為高。巽股隨足，巽陰柔順，故為進退、不果。臭，氣也，氣亦風類，陽為氣，巽陽見曰氣。髮者陰血所生，巽氣未行至上，故髮寡；廣顙謂陽盛於上；多白眼謂陽多於陰。陰主利，巽陰方息，故近利市三倍。物息則性多躁，震以陽息曰決躁，巽陰息曰躁卦，不曰決也。

The trigram Xun belongs to the direction of wood, and wood is associated with wind. The trigram Qian seeks the trigram Kun for the first line and obtains the female, hence it is called "the eldest daughter." Xun governs the orderly arrangement of all things, so it is symbolized by the straightness of a measuring rope and by the craftsman. Yang is white, and Yin is black. The Yin of Xun lies beneath, while the two Yangs are visible above, hence its color is white. Yang is great, and Yin is small. The two Yangs of Xun are above, hence it is associated with length and height. Xun represents the thigh, which moves with the foot; Xun is characterized by Yin's softness and obedience, hence it is associated with indecision and hesitation. "Smell" refers to odor, and air is also of the nature of wind. Yang is air, and since the Yang of Xun is visible above, it is called air. Hair is produced from Yin blood, and since the air of Xun does not rise to the top, the hair is sparse; "broad forehead" indicates that Yang is dominant above; "many white eyes" indicates that Yang is more than Yin. Yin governs benefit, and since the Yin of Xun is growing, it can obtain three times the benefit by seeking it nearby. When things grow excessively, their nature becomes more impetuous: Zhen, with Yang growth, is called "decisive and impetuous"; Xun, with Yin growth, is only called "impetuous trigram," without the term "decisive."

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪；其於人也，為加憂，為心病，為耳痛，為血卦，為赤；其於馬也，為美脊，為亟心，為下首，為薄蹄，為曳；其於輿也，為多眚；為通，為月，為盜；其於木也，為堅多心。荀九家有為宮、為律、為可、為棟、為叢棘、為狐、為蒺藜、為桎梏。荀氏有為志。鄭氏有為鬼神。虞氏有為雲、為大川、為心、為慮、為謀、為惕、為恤、為疑、為蹇、為眚、為疾、為災、為罪、為孚、為罰、為獄、為臀、為膏、為酒、為穿木、為校、為弧、為車、為馬、為毒。干氏有為法、為夜。《左氏傳》杜注有為眾。

The trigram Kan represents water, ditches, concealment, and the bending of the crooked to become straight and the straight to become crooked. It also represents bows and chariot wheels. In terms of people, it signifies worry upon one's body, heart disease, ear pain, and a卦 related to blood and the color red. For horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse that lowers its head, a horse with thin hooves, and a horse that moves with difficulty. For vehicles, it signifies many calamities. It also represents circulation, the moon, and thieves. For wood, it represents a hard tree with many knots. The "Xunshi Jiujia Yi" adds that it represents buildings, musical scales, the possibility of something happening, the main beam of a house, thickets, foxes, thorn bushes, and hand and foot restraints. Xun Shuang adds that it represents will. Zheng Xuan adds that it represents ghosts and spirits. Yu Fan adds that it represents clouds, great rivers, the heart, worry, planning, fear, care, doubt, difficulty, misfortune, illness, calamity, guilt, punishment, prison, the buttocks, fat, wine, piercing wood, shackles, bows, chariots, horses, and poison. Gan Bao adds that it represents laws and night. The "Zuo Zhuan" with Du Yu's commentary adds that it represents the multitude.

坎象水，溝瀆皆水名。一陽居中，外陰蔽之，故為隱伏。宋氏曰：「曲者更直為矯，直者更曲為輮。」水流有曲直，故為矯輮；弓形曲，輪體圓，此皆由矯輮成者。坎德陷，象險象憂；坎體中實象心，坎外有竅象耳，曰病曰痛皆陷義也。血陰類，陽赤為水，血象赤，陽中色。坎得乾中，故亦為馬：陽為美，陽中為脊；亟，急也，坎心內實，故曰亟心；陽為首，坎水就下，故曰下首；馬蹄宜堅，坎外為陰，故蹄薄；曳者，牽曳不速進也，坎則陰見陽伏，柔不勝剛，故曳。坤索乾中為坎，坤輿之方加以乾圓，軫方蓋圓之象；坎陷，故多眚。通者，水性流也；月者，水之精；盜者，隱伏而險陷人者也；坎內陽剛，象堅心之木。

The trigram Kan symbolizes water, and ditches and canals are also names for water. One yang is in the center, with two yin surrounding it externally, so it is hidden. Song Zhong said, "To straighten a bent object is called 'jiao,' and to bend a straight object is called 'rou.'" Water flows both straight and curved, so it is called 'jiao rou'; the shape of a bow is curved, and the form of a wheel is round, both of which are made by 'jiao rou.' The virtue of Kan is to sink, so it represents danger and sorrow. The structure of the trigram Kan is solid in the center, like the heart; its outer part has openings, like the ear. Saying "heart disease" and "ear pain" both take the meaning of sinking. Blood belongs to the yin category, but yang has a red color, and Kan is also water, so the red color of blood is the color of yang in the center. Kan receives the central line from Qian, so it also takes the image of a horse: yang represents beauty, and yang in the center resembles the back; "ji" means urgent, and since the center of Kan is full, it is called "ji heart"; yang is the head, and since water flows downward, it is called "lower head"; a horse's hoof should be thick and strong, but the outer line of Kan is yin, so the hoof is thin; "ye" means dragging, and since yin is on the outside and yang is hidden inside, softness cannot overcome strength, so it drags. The trigram Kun takes the central line from Qian to form Kan. Kun represents a carriage, which is square in shape, and adding the roundness of Qian, it represents the square body and round top of a carriage. Kan represents sinking, so it often indicates calamities. "Tong" means the flowing nature of water; "yue" is the essence of water; "dao" refers to hidden and secret harm; since the inner part of Kan is yang, it resembles the hard heart of a tree.

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。荀九家有為牝牛，又有為飛鴻。王氏、馬氏有為矢。虞氏有為婦、為孕、為飛、為戎、為折首、為罔、為罟、為甕、為瓶、為鶴、為隼、為鴻。干氏有為畫、為斧。

The trigram Li is associated with fire, the sun, lightning, the middle daughter, armor and helmets, and spears and weapons. In relation to humans, it represents a large belly; in relation to wood, it signifies a tree with a hollow center and withered upper parts. The "Xunshi Jiujia Yi" also associates it with a cow, and there are additional interpretations by Wang Su and Ma Rong, such as an arrow. Yu Fan further associates it with a woman, pregnancy, flying, warfare, a severed head, a net, a trap, a jar, a bottle, a crane, a falcon, and a wild goose. Gan Bao also associates it with painting and an axe. These additional associations derive from the meaning of Li as bright and attached, with an outer hardness and inner softness: "severed head" comes from Li representing weapons, "net" and "trap" come from the idea of meshed patterns attached together, while "jar" and "bottle" come from the idea of a hard exterior and hollow interior.

離象火，居火位。日者，火之精；電亦火屬。乾索坤中為離，故曰中女。甲冑戈兵皆堅外以禦侮者，離之內柔外剛似之。離體中虛，象大腹；離火躁物，故曰乾卦。鱉、蟹、蠃、蚌、龜皆外堅內柔之物。科，空也，木枝內空，上多枯槁。

The trigram Li represents fire, and its position corresponds to the direction of fire. The sun is the essence of fire, and electricity also belongs to the category of fire. The trigram Li is formed by taking the middle line from the trigram Qian (Heaven) and the trigram Kun (Earth), hence it is called "middle daughter." Armor, helmets, spears, and weapons are all hard on the outside to defend against external threats, which is similar to the nature of Li, which is soft inside and strong outside. The structure of the trigram Li is hollow in the middle, hence it is likened to a large belly. Fire from Li dries things out, so it is called "Qian trigram." Crabs, turtles, snails, clams, and tortoises are all hard on the outside and soft inside. "Ke" means hollow: when a branch is hollow inside, the top part tends to wither.

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。荀九家有為鼻、為虎、為狐。鄭氏有為鬼冥門。虞氏有為小人、為童、為僮僕、為星、為霆、為待、為執、為厚、為城、為門庭、為廬、為居、為宗廟、為社稷、為肱、為背、為皮、為膚、為小木、為碩果、為小狐、為尾。《左氏傳》杜注有為石言。

The trigram Gen represents a mountain, a narrow path, small stones, a gate, fruits on trees and melons on the ground, a gatekeeper, palace attendants, fingers, dogs, mice, and black-mouthed animals. In terms of wood, it represents a hard and knotted tree. The "Xun Ji Yi" by Xun adds representations of a nose, a tiger, and a fox. Zheng Xuan adds the representation of the gate to the underworld. Yu Fan adds representations of a small person, a child, a servant, a star, thunder and lightning, waiting, holding, thickness, a city, a gate and courtyard, a dwelling, a residence, ancestral temples, state shrines, an arm, a back, skin, flesh, a small tree, a large fruit, a small fox, and a tail. The commentary by Du Yu on the "Zuo Zhuan" adds the representation of a stone speaking.

艮象山，山路僻狹，故曰徑；山多石，艮小，故曰小石。兩扉相對曰門，門之兩旁曰闕，艮體一陽上崇，二陰下闢，如門闕然。木實曰果，草實曰蓏。宋氏曰：「閽人主門，寺人主巷。」艮德為止，閽寺皆職掌門闕、禁止外侮者。艮為手，故曰指。狗鼠皆獸名，能以齒齧物，艮陽居上，陽剛在首，象狗鼠。黔，黑色，禽獸之喙多剛，曰黔喙之屬者，亦取艮陽在上之義。艮位東北寅木之地，外剛，故堅多節。

The trigram Gen symbolizes mountain: mountain paths are remote and narrow, hence called "path"; mountains have many stones, and Gen represents small, hence called "small stone." Two doors facing each other are called "door," and the sides of the door are called "qu." The structure of the Gen trigram has one yang line at the top and two yin lines below, resembling the form of a door and its gate. The fruit on a tree is called "guo," and the fruit on grass is called "luo." Song Zhong said: "Hunren manages the gates, and Siren manages the palace lanes." The virtue of Gen is to stop, and Hunren and Siren are both officials who guard the gates and prevent outsiders from entering. Gen represents the hand, hence called "zhi." Dogs and mice are both animals that use their teeth to bite; the yang line of Gen is at the top, and yang strength is at the head, hence resembling dogs and mice. "Qian" means black, and the beaks of birds and beasts are often hard; saying "Qian hui zhi shu" also refers to the yang line of Gen being at the top. Gen is located in the northeast, belonging to the寅 wood region, with the outer lines being strong and solid, hence representing hard and knotted wood.

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。荀九家有為常、為輔頰。虞氏有為妹、為朋友、為講習、為刑人、為小、為契。兌象澤。陰為水，坎水外見為流，兌下堅剛，水止於上，故曰澤。乾索坤上爻為女，故曰少。巫，口舌之官，兌體上缺，象口舌。兌於時為秋，氣肅殺物，故曰毀折。兌之二陽上息，決去一陰，故曰附決。地積鹽水曰滷，鹵地堅曰剛滷；澤為止水，水死昧咸，不能下潤，兌體下實，不能下瀉，故有剛滷之象。女小為娣曰妾，內剛外柔曰羊。

The trigram Dui represents a marsh, a young woman, a priestess, speech, destruction, attachment followed by departure; in terms of location, it represents hard salt-alkali land; it also represents a concubine and a sheep. The "Xunshi Jiujia Yi" adds that it also represents a constant thing and a cheek. Yu Fan adds that it also represents a younger sister, a friend, study, someone who has been punished, smallness, and a contract. Dui symbolizes a marsh: Yin is water, and when the water of Kan is revealed outside, it becomes flowing water; the two lower lines of Dui are firm and strong, so the water accumulates above, hence called "marsh." The trigram Qian seeks the upper line from Kun and obtains a female, hence called "young woman." A priestess is a person who serves the gods through speech, and the structure of Dui has an opening at the top, resembling speech. Dui corresponds to the autumn season, and the autumn season is severe and destructive to all things, hence "destruction." The two Yang lines in Dui grow upward, and the upper Yin line departs, hence "attachment followed by departure." Accumulated salt water on the ground is called "halo," and hard halo land is called "strong halo"; a marsh is still water that does not flow, and stagnant water becomes salty and cannot flow downward, so the water in Dui cannot flow down, hence the image of "strong halo." A younger sister in a woman's household is called a concubine, and an animal that is strong inside and gentle outside is called a sheep.