The Order of Hexagrams Transmission

序者，釋文王演易之序也。文王序卦之法有二，曰變，曰覆。覆卦五十有五，如屯、蒙、需、訟諸卦皆是；變卦維八，乾、坤、坎、離、頤、大過、中孚、小過是也。上經以乾坤始，以坎離終，皆變卦；下經以咸恆始，以既濟未濟終，皆覆卦。上經多言天道，下經多言人事。孔子依其次序分疏之，聯屬成文，而盈虛消長之幾、治亂興衰之理無不畢具，於以見易道至大，觸類引伸，無在不可會心云爾。

The "Preface" explains the purpose behind King Wen's arrangement of the hexagram order in the Zhou Yi. King Wen used two methods to arrange the hexagrams: one called "change" (where the lines of two hexagrams are opposite), and the other called "reversal" (where two hexagrams are inverted top to bottom). The hexagrams that are reversals total fifty-five, such as Zun, Meng, Xu, and Song; those that are changed are only the eight trigrams, namely Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo. The Upper Canon begins with Qian and Kun and ends with Kan and Li, all of which are changed hexagrams; the Lower Canon begins with Xian and Heng and ends with Ji Ji and Wei Ji, all of which are reversed hexagrams. The Upper Canon mainly discusses heavenly principles, while the Lower Canon mainly deals with human affairs. Confucius followed this order to explain each hexagram in sequence, connecting them into a coherent text. Thus, the subtle workings of increase and decrease, as well as the rise and fall of governance, are all fully contained within it. From this, we can see how vast the principles of the Yi are, capable of being applied universally through analogy and extension, allowing one to intuitively grasp their meaning wherever they may be.

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。天地即乾坤，萬物受氣於天，成形於地，當時始生，則已充塞於天地之間矣。屯者盈也，言萬物始生，天地之間無非物也。

With heaven and earth in place, all things come into being. The world is filled with myriad things, so after the hexagrams of Heaven and Earth (Qian and Kun), comes the hexagram of Zun (Chen). "Zun" means fullness, and it also refers to the beginning of the growth of all things. Heaven and earth are represented by the hexagrams of Qian and Kun. All things receive the vital energy from heaven and take form on earth. When they first begin to grow, they already fill the space between heaven and earth. Saying "Zun means fullness" refers to the beginning of growth, where there is no place in heaven and earth that is not occupied by things.

物生必蒙，故受之以蒙。蒙者，蒙也，物之稺也。物稺不可不養也，故受之以需。需者，飲食之道也。鄭氏曰：「蒙，幼小之貌，孩稺不養則不長也。」荀氏曰：「需，坎在乾上，中有離象，水火交合，故為飲食之道也。」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。鄭氏曰：「訟猶爭也，言飲食之會恆多爭也。」爭則人眾，人之眾多莫如師，師惟親比始克長聚而不散。

At the beginning of all things, they are necessarily in a state of confusion, so the next hexagram is the Hexagram of Enlightenment. "Enlightenment" refers to the state of confusion, indicating the time when all things are immature. Since immaturity cannot be left unattended, the next hexagram is the Hexagram of Waiting. "Waiting" refers to the way of eating and drinking. Zheng Xuan said: "Enlightenment means the appearance of youth, children being immature and needing nourishment to grow." Xun Shuang said: "The Hexagram of Waiting has the Trigram of Water above the Trigram of Heaven, with the Trigram of Fire in the middle. Water and fire interact, hence it refers to the way of eating and drinking." When there is the matter of eating and drinking, disputes are inevitably caused, so the next hexagram is the Hexagram of Litigation. Litigation necessarily brings about the gathering of people, so the next hexagram is the Hexagram of the Army. "Army" means multitude. When there is a multitude, there must be some to follow, so the next hexagram is the Hexagram of Adherence. "Adherence" means following. Zheng Xuan said: "Litigation is like contention, meaning that gatherings for eating and drinking often lead to disputes." When there is contention, people gather, and no gathering is greater than an army. An army can only remain united for a long time if there is mutual adherence.

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。泰者，通也。眾相親比則各有所止，人各知止則不越禮以履，惟履泰然後乃安，不然則窒塞不通矣。物不可以終通，故受之以否。物不可以終否，故受之以同人。以人事言，則履固欲其安；以天運言，則時不必長泰。蓋有通必有塞，而欲治否，惟眾人同心乃克濟也。

The process of mutual attachment and union necessarily involves accumulation, so the next hexagram is the Hexagram of Small Accumulation. When there is accumulation, then propriety arises, so the next hexagram is the Hexagram of Treading. By practicing propriety, things become smooth and harmonious, leading to stability, so the next hexagram is the Hexagram of Great Communication. "Great Communication" means smoothness and ease. When people mutually attach and unite, each finds their proper place; when everyone knows their proper place, they will not act beyond the bounds of propriety. Only by attaining smoothness can one achieve peace; otherwise, there will be blockage. Things cannot remain smooth forever, so the next hexagram is the Hexagram of Non-Communication; things also cannot remain blocked forever, so the next hexagram is the Hexagram of Fellowship. In human affairs, practicing propriety is originally aimed at achieving peace; in the operation of heaven, circumstances are not always favorable. There must be both smoothness and blockage. To overcome blockage, only through the unity of all can success be achieved.

與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。物歸則大有，有大則過盈，而持盈莫如謙，惟謙則有可保，能長享其有而悅豫矣。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。鄭氏曰：「喜樂而出人，則隨從。」夫以惕厲隨人，則思患預防，庶可以久安而長治；至以喜悅隨人，則般樂怠敖，庶務廢弛，儻欲有以振興之，事業從此生，大業亦從此起，故曰蠱者事也、臨者大也。臨曰大者，陽息至二，陽大也。

Those who can harmonize with others will have all things coming to them, so the following hexagram is "Great Possession." Having great possessions should not be complacent, so the following hexagram is "Humility." Having great possessions and yet being humble and retiring will surely bring peace and joy, so the following hexagram is "Joy." When all things come to him, it becomes "Great Possession." Having great possessions easily leads to excess, and to maintain fullness there is no better way than humility. Only by retreating in humility can one retain all things and enjoy them long-term with a joyful heart. Joy will surely attract people, so the following hexagram is "Following." Following others out of joy will inevitably lead to troubles, so the following hexagram is "Gǔ." "Gǔ" means affairs. Once there are affairs, great things can be accomplished, so the following hexagram is "Approaching." "Approaching" means great. Zheng Xuan said, "Because of joy and delight, one goes beyond the ordinary, and people come to follow." In general, if one follows others with a mind of vigilance and fear, one can foresee and prevent troubles, thus achieving long-term peace and stability. But if one follows others out of joy and ease, one will indulge in pleasures, become lazy and arrogant, and all affairs will fall into disarray. If one wishes to revive things, troubles will arise, and great undertakings will begin, hence it is said, "Gǔ means affairs" and "Approaching means great." The hexagram "Approaching" is called "great" because the yang energy reaches the second line, and yang represents greatness.

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。陽大陰小，陽長於下為大，陽位於上亦謂之大。物大則動人景仰，景仰者眾，其情相合。合以質野為苟合，故宜賁飾以禮文也。

When things become great and prominent, they can be observed, so the following hexagram is "Observation" (Guan). When things can be observed, they can be united, so the following hexagram is "Breaking the Bones" (Shi He). "Kai" means to unite. Things cannot merely be loosely combined, so the following hexagram is "Brightness" (Ben). "Ben" refers to ornamentation. Yang is great, and Yin is small: Yang growing from below is called great, and Yang occupying the upper position is also called great. When things become great and prominent, they attract admiration, and when admiration is widespread, feelings naturally unite. If union is based only on crude and rough qualities, it is a hasty and superficial union, so it should be adorned with propriety and elegance.

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。賁飾所以為文，然文偏勝，至於滅質，則文不可行。亨盡則剝，剝盡則窮，窮極則反，反下為復。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。陽復於初，天心甫見，妄念不生，而後其德可積。積畜者久，則所畜者大，是畜德則宜無妄，而畜物則宜頤養。靜養以待動，行大過之事克勝任也。

When adornment reaches its extreme, the passage of success comes to an end, so the next is the Hexagram of "Splitting." "Splitting" means the shedding off. Things cannot ultimately vanish completely; when splitting reaches the top line and reaches its extreme, it returns to the lower position, so the next is the Hexagram of "Returning." Adornment is for achieving beauty, but if beauty becomes excessive, it obscures the essence, and thus beauty becomes ineffective. When success reaches its end, splitting occurs; when splitting reaches its end, there is hardship; when hardship is extreme, it returns; when it returns to the lower position, it is the Hexagram of "Returning." Returning to the original state eliminates falsehood, so the next is the Hexagram of "No Falsehood." With no falsehood, one can then accumulate, so the next is the Hexagram of "Great Accumulation." Only after accumulation can nurturing occur, so the next is the Hexagram of "Nourishing." "Nourishing" means to nurture. Without nurturing, one cannot take action, so the next is the Hexagram of "Great Excess." Yang energy returns to the first line; the heart of heaven and earth in generating life has just begun to appear, false thoughts do not arise, and then virtue can be accumulated. Accumulation over time leads to great results; thus, nurturing virtue should be without falsehood, while accumulating wealth should be through nourishment. Quietly cultivating and waiting for the right moment to act, to accomplish great things beyond the ordinary, one can then be capable.

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。大過之時，行大過之事，是人慾以力勝天，而天意未遽回，人亦為天所困，不可以終過，往往涉險以致陷。既陷於坎中，必有所附麗，始克出險，故坎陷之下次離麗也。

Things cannot always go beyond their limits, so the next is the Hexagram of Kan. "Kan" means peril. After peril, there must be something to rely on, so the next is the Hexagram of Li. "Li" means attachment. When one does extraordinary things at a time of great excess, this is when people attempt to overcome natural conditions with human effort. However, the will of heaven does not suddenly change, and thus people are trapped by heaven, unable to keep exceeding limits. Often, they fall into peril due to taking great risks. Once already in the peril of Kan, one must rely on something to escape the danger, so after the peril of Kan comes the attachment of Li.

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。干氏曰：「錯，施也。」此詳言人道三剛六紀有自來也。人有男女陰陽之性，則自然有夫婦配合之道；有夫婦配合之道，則自然有剛柔尊卑之義；陰陽化生，血體相傳，則自然有父子之親；以父立君，以子資臣，則必有君臣之位；有君臣之位，故有上下之序；有上下之序，則必禮以定其體，義以制其宜，明先王制作蓋取之於情者也。

After heaven and earth were formed, all things came into being; after all things were formed, there were men and women; after men and women 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 was distinction between superior and inferior; after there was distinction between superior and inferior, then rites and morality could be practiced. The way of husband and wife cannot be short-lived, so the next is the Hexagram of "Durability" ("恒"). "恒" means durability. Gan Bao said, "Error means to carry out." This explains in detail the origin of the three main principles and six regulations in human relations (the original text says "three main principles and six regulations"). Human beings have the natural nature of male and female yin and yang, so naturally there is the way of husband and wife; once there is the way of husband and wife, naturally there is the distinction of strength and weakness, respect and hierarchy; yin and yang generate and nurture, and the bloodline and body are passed down generation after generation, so naturally there is the affection between father and son; from the position of the father, the position of the ruler is established; from the position of the son, the position of the subject is derived; thus there must be the positions of ruler and subject; once there are the positions of ruler and subject, there is the order of superior and inferior; once there is the order of superior and inferior, it is necessary to use rites to establish the order and use morality to regulate the limits. Thus, the various institutions of the ancient kings originated from human feelings.

上經始於乾坤，有生之本也；下經始於咸恆，人道之首也。易之興也，當殷之末世有妲己之禍，當周之盛德有三母之功，以言天不地不生、夫不婦不成，相須之至，王教之端。故詩於關睢為國風之始，而易於咸恆備論禮義所由生也。

The Upper Classic begins with the trigrams Qian (Heaven) and Kun (Earth), which are the fundamental principles of the transformation and generation of all things. The Lower Classic begins with the trigrams Xian (Mutual Enjoyment) and Heng (Permanence), which mark the beginning of human relationships and ethical conduct. When the Book of Changes was established, it coincided with the end of the Shang dynasty, when the chaos caused by Daji arose, and also with the flourishing virtue of the Zhou dynasty, when the three virtuous mothers, Tai Jiang, Tai Ren, and Tai Si, made outstanding contributions. This illustrates that heaven cannot produce without earth, and a husband cannot establish a family without a wife; they depend on each other to the utmost degree, which is the beginning of the king's moral teachings. Therefore, the Book of Poetry places Guan Ju at the beginning of the National Songs, and the Book of Changes thoroughly discusses the origin of propriety and righteousness in the trigrams Xian and Heng.

物不可以久居其所，故受之以遯。遯者，退也。物不可以終遯，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。物有恆則必盛，盛不可以久居，是宜退守，退守則安，安則壯，壯則有為前進也。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。《九家易》曰：「日在坤下，其明傷也。言進極當降，復入於地，故曰明夷也。」外為傷迫，返家乃安，而家道際其窮，則亦不和而乖違。

Things cannot remain in their original state forever, so the next hexagram is "Dun" (Retreat). "Dun" means to retreat. Things cannot always retreat, so the next hexagram is "Da Zhuang" (Great Strength). Things cannot always be strong, so the next hexagram is "Jin" (Progress). "Jin" means to advance. If a thing has a constant virtue, it will surely flourish. Once it has flourished, it cannot remain in its position forever, so it should retreat. Retreat brings stability, stability brings strength, and strength allows for action and advancement. Advancement inevitably leads to injury, so the next hexagram is "Ming Yi" (Bright Abjection). "Yi" means injury. Those who are injured outside must return to their home, so the next hexagram is "Jia Ren" (The Family). When the way of the family reaches its limit, it inevitably becomes discordant, so the next hexagram is "Kui" (Strife). "Kui" means separation. The "Nine Families Commentary" says: "The sun is beneath the earth, its light is injured. This means that when advancement reaches its extreme, it must descend again and return to the earth, hence called 'Ming Yi'." When one is injured and forced outside, returning home brings peace; but when the family's way reaches its limit, it also becomes discordant and separated.

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。睽則賊恩，故有險難；蹇難宜解，而難解之餘，漸忘戒懼，則流於緩弛矣。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。解緩則致損，而深自貶損又可以致益；益至於無可益，盛極則潰。盛衰盈虛，其互相倚伏如此。

When there is discord, danger is certain, so the following hexagram is "Jian" (Obstruction). "Jian" means difficulty. Things cannot remain difficult forever, so the following hexagram is "Jie" (Release). "Jie" means relief. Discord harms affection, thus causing danger; difficulty should be relieved, but after the danger is removed, people gradually forget caution and become slack and careless. Slackness and carelessness inevitably lead to loss, so the following hexagram is "Sun" (Loss). Continuous loss will eventually turn into gain, so the following hexagram is "Yi" (Benefit). Continuous gain will inevitably lead to overflow, so the following hexagram is "Guai" (Decision). "Guai" means decision and overflow. Slackness brings loss, while self-restraint and reduction can lead to gain; when gain reaches its limit, excess will inevitably break through. Prosperity and decline, fullness and emptiness, are thus interdependent.

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。物壅塞則不行，水潰決則必流，水流則有所遇，相遇則聚，聚小為大，有升之象。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。升不知止必致困窮，上進則困，下退宜安。井者，物之下者也，然井不改久則生汙，宜革其故。鼎為變生為熟、化堅為柔之物，故曰革物者莫若鼎。

After the overflow, there must be some encounter, so the next is the Hexagram of Meeting (Gou). "Gou" means meeting. When things meet, they then gather, so the next is the Hexagram of Accumulation (Cui). "Cui" means gathering. When gathering and moving upward, it is called rising, so the next is the Hexagram of Ascending (Sheng). When things are blocked, they cannot pass through; once water breaks through, it certainly flows, and flowing leads to encountering, which leads to gathering. From small gatherings to great ones, there is the image of rising. Rising without stopping will certainly lead to hardship, so the next is the Hexagram of Obstruction (Kun). When one is obstructed in a high position, it must return to the lower position, so the next is the Hexagram of Well (Jing). The well must inevitably undergo change, so the next is the Hexagram of Revolution (Ge). Changing things, none is more appropriate than the Cauldron (Ding), so the next is the Hexagram of Cauldron (Ding). Rising without knowing when to stop will certainly lead to hardship and destitution; persisting solely in upward striving leads to being obstructed, while retreating downward brings stability. The well is an object in the lower position; yet if it is not cleaned for a long time, it becomes polluted and should be purified. The cauldron is a vessel that transforms raw materials into mature ones and hard ones into soft ones, so changing things, none is more appropriate than the cauldron.

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。古帝傳國以鼎，鼎為重器，繼先君以主器者為長子，震為長男，是長子也。震之德為動，動極宜止之，艮之德止也。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。物不中止則必前進，進以漸必有所歸，歸妹者，有所歸也。此有所歸，彼必有所得，得眾之歸，併力為輔，則足以致大業焉。

The eldest son is the most suitable to preside over the ancestral temple's important vessels, so the next is the Zhen hexagram. Zhen represents movement. Things cannot keep moving forever; they must be brought to a stop, so the next is the Gen hexagram. Gen represents stillness. In ancient times, emperors passed down the state with the tripod as a symbol, and the tripod was the most important vessel of the state. The eldest son inherited the previous ruler and presided over the important vessels; Zhen represents the eldest son, the eldest male. The virtue of Zhen is movement, and when movement reaches its extreme, it must stop, which is exactly the virtue of Gen. Things cannot remain still forever, so the next is the Jian hexagram. Jian represents gradual progress. Progress must have a destination, so the next is the Gui Mei hexagram. Those who reach a destination will surely become great, so the next is the Feng hexagram. Feng represents greatness. Things that do not stop halfway will surely move forward; when moving forward in an orderly and gradual manner, they will surely reach a destination. Gui Mei means reaching a destination. One side reaches a destination, the other side must gain something; when gaining the support of many, working together in harmony, it is sufficient to accomplish great achievements.

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。窮大者則志無定，故失居；旅非可久居之所，以驕亢處之則人不能容，故宜入之以巽。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。研入至深則心有得，故說。憂主聚，說主散，渙散之餘往往離道，是宜有節制也。

Those who pursue great success to the extreme will surely lose their place of residence, hence the following hexagram is "Travel." Being a traveler without a place to stay, the following hexagram is "Wind." "Wind" signifies entering. When the heart of one who has reached the peak of ambition is unstable, he loses his place; a place of temporary stay is not suitable for long-term residence. If one behaves with arrogance and pride, others will not accept him, so he should enter with humility and gentleness. Once he enters deeply, he will feel joy, hence the following hexagram is "Lake." "Lake" signifies joy. After joy comes dispersion, hence the following hexagram is "Dispersal." "Dispersal" signifies separation. Things cannot remain dispersed forever, hence the following hexagram is "Restraint." When one delves deeply, he gains insight, hence joy. Sorrow leads to gathering, joy leads to dispersion; after dispersion, one often strays from the right path, so restraint is needed.

節而信之，故受之以中孚。有其信者必行之，故受之以小過。節制得宜，則可以信而守之。孚者，信也。既信於心，則宜見諸行事，惟其信之深，故其行之決。小過乎中，亦審之時勢以立制者。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。有過物之才，必能濟事。然物無盡藏，窮極則返。既濟之後次以未濟，以見陰陽之消息、物理之循環，易之卦有盡而易義無終極也。

With restraint, people will trust and follow, so the following hexagram is Zhongfū (Trustworthiness). One who has sincere trust will surely put it into action, so the following hexagram is Xiaoguo (Minor Overstep). When restraint is properly applied, people can trust and hold on to it. "Fu" means sincerity. Since the heart is firmly convinced, it should be reflected in actions; precisely because the trust is deep, the actions are resolute. A slight overstep from the middle path is a regulation established according to the situation. Those with extraordinary talent will surely accomplish things, so the following hexagram is Ji Ji (Completion). Things cannot be exhausted, so the following hexagram is Wei Ji (Not Yet Completed), and the entire book ends here. Those with extraordinary ability can surely accomplish tasks; yet all things are not inexhaustible, and when they reach the extreme, they must return. Following Ji Ji with Wei Ji is to show the waxing and waning of yin and yang, and the cycle of natural phenomena: the hexagrams of the Yi have an end, but the principles of the Yi have no ultimate conclusion.

虞氏曰：雜六十四卦以為義，其於《序卦》之外別言也。昔者聖人之興，因時而作，隨其時宜，不必皆相因襲，當有損益之意也。故《歸藏》名卦之次亦多異於時，王道踳駁，聖人之意或欲錯綜以濟之，故次《序卦》，以其雜也。

Yu Fan said: The "Zagua Transmission" of the "Zhou Changes" arranges the sixty-four hexagrams in a disorderly order, pairing them two by two to explain their meanings. This is a separate approach from the "Xugua Transmission," which explains the hexagrams in a step-by-step manner of mutual generation. The ancient sages arose in accordance with the times they lived in, creating things according to the needs of their era, without necessarily following the practices of previous generations. There was an intention of adding and adjusting as needed. Therefore, the "Guicang" of the Shang dynasty arranged the order of hexagram names, which was mostly different from the commonly used "Zhou Changes." When the Way of the King became confused and mixed, the sages might have intended to correct it by using a method of cross-referencing and interchanging. Hence, after the "Xugua Transmission," this section was added, taking the meaning of "zang" which refers to disorder or mixture.

按：上下《彖傳》、上下《象傳》、上下《繫辭傳》、《文言傳》、《說卦傳》、《序卦傳》、《雜卦傳》凡十傳，先儒以為十翼。《周易》次序文王所定，以乾為首，與《連山》首艮、《歸藏》首坤異。虞氏謂《歸藏》名卦之次多異於時，則《連山》名卦之次異於《歸藏》可知。孔子此傳所列之次，與文王所列者又異。乾坤至井困亦三十卦，咸恆至夬亦三十四卦，或變對，或反對，或雜而不對。以純陽之乾卦為始，以夬五陽決一陰之卦居終，列次豈無深意。漢儒鄭氏謂大過顛也以下錯亂失正，明儒蔡氏、來氏等因以私意改之，恐非先聖之旨也。

According to the text, the Commentary on the Judgment consists of two parts, the Image Commentary also consists of two parts, and the Great Treatise also consists of two parts. In addition, there are the Commentary on the Literary Meaning, the Commentary on the Hexagram, the Commentary on the Order of the Hexagrams, and the Commentary on the Miscellaneous Hexagrams, making a total of ten chapters. Previous scholars referred to these as the "Ten Wings." The current transmission of the Zhou Changes presents the sixty-four hexagrams in the order arranged by King Wen of Zhou. This order begins with the hexagram Qian, which differs from the order of the Lianshan Changes of the Xia Dynasty, which begins with Gen, and from the order of the Guicang Changes of the Shang Dynasty, which begins with Kun. Yu Fan noted that the order of the hexagrams in Guicang differs from the current order. Therefore, it can be inferred that the order of the hexagrams in Lianshan also differs from that of Guicang. Furthermore, the order of the hexagrams in Confucius' text differs from that of King Wen. From Qian and Kun up to Jing and Kun, there are thirty hexagrams; from Xian and Heng up to Guai, there are thirty-four hexagrams. The method of pairing is sometimes "transformation pairing," meaning that all the yin and yang lines of two hexagrams are completely opposite; sometimes "opposite pairing," meaning that one hexagram viewed in reverse becomes another hexagram; and sometimes the hexagrams are placed in the middle without forming pairs. The text begins with the hexagram Qian, which is entirely yang, and ends with the hexagram Guai, which has five yang lines and one yin line. Such an arrangement must surely have a profound meaning. Zheng Xuan of the Han Dynasty believed that the text from "Da Guo Dian Ye" downwards was disordered and lost its correct sequence. However, people like Cai Qing and Lai Zhide of the Ming Dynasty made personal alterations to the text, which probably do not conform to the original intentions of the ancient sages.

乾剛坤柔，比樂師憂。乾純陽，坤純陰，陽為剛，陰為柔。致眾親比故樂，帥眾犯難故憂。臨觀之義，或與或求。臨下則有所與於下，觀上則有所求於上。屯見而不失其居，蒙雜而著。虞氏曰：陽初出震故見，盤桓利居貞，故不失其居。蒙二陽在陰位故雜，初雜為交故著。

The "Zagua Zhuan" says, "The Qian hexagram is strong and firm, the Kun hexagram is soft and yielding; the Bi hexagram brings joy, the Shi hexagram brings sorrow." The Qian hexagram has all six lines yang, and the Kun hexagram has all six lines yin. Yang is strong and vigorous, yin is soft and yielding, and these two hexagrams are opposites in terms of strength and softness. The Bi hexagram represents gathering people and winning their affection, with people coming together, hence it is called "joy." The Shi hexagram represents leading a group into danger and hardship, with heavy responsibilities, hence it is called "sorrow." Joy and sorrow form a pair. "The meanings of Lin and Guan are either giving or seeking." The Lin hexagram represents being above and overseeing below, bestowing grace upon the lower, hence it is called "giving." The Guan hexagram represents being below and looking up to the upper, seeking something from above, hence it is called "seeking." "The Zun hexagram shows emergence without losing its place, and the Meng hexagram shows mixture but clarity." Yu Fan explains that the Zun hexagram has the Zhen trigram as its lower trigram, with yang energy emerging strongly from Zhen, hence it is called "emergence," meaning to appear. The first line of the Zun hexagram says, "Hesitating, advantageous to stay firm in the right place," meaning to hold fast to one's position without moving lightly, hence it is called "without losing its place." The Meng hexagram has two yang lines in yin positions, with yin and yang mixed together, hence it is called "mixture." The first line has yin and yang crossing each other, making the meaning of the hexagram clear, hence it is called "clarity."

震起也，艮止也。震陽下動，艮陽上止。損益，盛衰之始也。損自泰來，損則由衰臻盛，以漸至於泰，是損為盛之始；益自否來，益則由盛趨衰，以漸至於否，是益為衰之始。大畜時也，無妄災也。畜極必通，是宜待時；災自外至，無妄之災乃得之意外者。

"The Zhen hexagram signifies movement, and the Gen hexagram signifies stillness." The Zhen hexagram has one yang line at the lower position, indicating the rising and stirring of yang energy, hence it is called "movement." The Gen hexagram has one yang line at the upper position, indicating the yang energy reaching its peak and stopping, hence it is called "stillness." One movement and one stillness form a contrast. "Loss and gain are the beginnings of prosperity and decline." The hexagram of Loss comes from the hexagram of Tai, where the lower trigrams are reduced to increase the upper trigrams. Although it seems like a loss, it is actually the beginning of a transition from decline to prosperity, gradually leading to Tai, so Loss is the beginning of prosperity. The hexagram of Gain comes from the hexagram of Pi, where the upper trigrams are reduced to increase the lower trigrams. Although it seems like a gain, it is actually the beginning of a transition from prosperity to decline, gradually leading to Pi, so Gain is the beginning of decline. "The Great Accumulation is about timing, and Wuwang is about disaster." The hexagram of Great Accumulation indicates that when accumulation reaches its peak, it will inevitably become通畅, and the key lies in waiting for the right time. The hexagram of Wuwang refers to disasters coming from outside, known as "unexpected disaster," which is misfortune that comes without warning.

萃聚而升不來也，謙輕而豫怠也。萃主下孚故曰聚，升主前往故曰不來。謙自卑曰輕，豫逸樂曰怠。噬嗑食也，賁無色也。噬取亨通，嗑以食之；賁飾文盛，宜返質也。兌見而巽伏也。兌上陰見，巽下陰伏。隨無故也，蠱則飭也。隨從前往，宜忘故習；蠱亂之後，宜加整飭。

"The gathering and rising without return, the humility and ease without diligence": The hexagram "Cui" describes the gathering of sincerity and loyalty from below to above, with people converging, hence "gathering." The hexagram "Sheng" describes continuous upward movement, with nothing returning, hence "without return." "Qian" refers to self-deprecation and not valuing oneself, hence "lightness." "Yu" refers to ease and indulgence, with relaxed will, hence "laziness." "Shihe" refers to biting through obstructions to achieve smoothness, and after biting, one can eat, hence the meaning of "food." "Ben" refers to ornamentation, but excessive ornamentation conceals the true nature, so it should return to simplicity, hence "without color." "Dui" has a yin line on top, appearing externally, hence "appearing." "Xun" has a yin line at the bottom, hidden internally, hence "concealed." "Sui" refers to following the trend forward, forgetting old habits. "Gu" refers to accumulated corruption and disorder, requiring rectification and restoration.

剝爛也，復反也。剝上惟餘一陽，爛盡則將食碩果；復初甫來一陽，反生則克見天心。晉晝也，明夷誅也。晉五離中，日出地上曰晝；誅，傷也，明夷離居坤下，日之明為地所掩。井通而困相遇也。井泰初之五，穿坤土以出坎水，故通；困為否上來二，陽入陰中，故相遇。

"Peeling and rotting, returning and reversing": In the hexagram "Peeling," by the time it reaches the top line, only the last yang line remains, with five yin lines below eroding it, the fruit ripens and decays, which is the time when "the large fruit is not eaten" and is about to be devoured. In the hexagram "Returning," the first line has a single yang line just returning, yang energy regenerates, and here we can see the heart of the ceaseless generation of heaven and earth, so one is "rotting" and the other is "returning." "Progressing in daylight, Mingyi is punishment": In the hexagram "Progressing," the upper trigram is Li, which represents the sun, the sun rises above the earth, hence "daylight." "Punishment" means injury; in the hexagram "Mingyi," the sun is beneath the earth, its light obscured by the earth, hence "injury." "Well is open and困 meets": The hexagram "Well" is formed by moving the first line of the hexagram "Tai" to the fifth position, penetrating the earth to draw up the water from Kan, the water channel is open, hence "open." The hexagram "困" is formed by moving the top line of the hexagram "Pu" down to the second position, the yang line is trapped among many yin lines, meeting the yin, hence "meeting."

咸速也，恆久也。虞氏曰：相感者不行而至，故速也；日月久照，四時久成，故久也。渙離也，節止也。物因渙則離，物有節則止。解緩也，蹇難也。虞氏曰：雷動出物故緩，蹇險在前故難。睽外也，家人內也。睽乖於外，家人睦於內。

"The Great Truth is swift, the Everlasting is enduring": Yu Fan said, the hexagram "Xian" discusses mutualsympathetic response, where two hearts respond to each other, and one does not need to move to reach the other, hence it is "swift"; the hexagram "Heng" discusses constancy, as the sun and moon shine over the world for a long time, and the four seasons run their course to form a year, hence it is "enduring." "Huan" is dispersion, where things once dispersed become separated; "Jie" is restraint, where things with limits stop at the right time. "Jie" is ease, "Jian" is difficulty: Yu Fan said, the hexagram "Jie" has the trigram Zhen (Thunder) and Lei (Thunder) moving, causing all things to thaw and emerge, thus easing the urgent situation, hence it is "ease"; the hexagram "Jian" has the trigram Kan (Water) blocking the way, making progress difficult, hence it is "difficulty." "Kui" is external, "Jiaoren" is internal: "Kui" is mutual estrangement and separation from the outside, while "Jiaoren" is family harmony and closeness from within, one external and one internal, exactly opposite.

否泰反其類也。虞氏曰：否反成泰，泰反成否，故反其類。大壯則止，遯則退也。虞氏曰：大壯止陽，陽故止；遯陰消陽，陽故退。大有眾也，同人親也。大有六五居尊以有眾陽，同人六二得正，五陽欲同之相親近也。革去故也，鼎取新也。革主改變，鼎主烹飪。

"Yi Tai fan qi lei ye": Yu Fan said, the hexagram "Bi" reversed becomes "Tai," and the hexagram "Tai" reversed becomes "Bi." The yin and yang in the two hexagrams rise and fall exactly opposite to each other, hence "fan qi lei." "Da Zhuang ze zhi, Dun ze tu ye": Yu Fan said, in the hexagram "Da Zhuang," four yang lines advance upward but are obstructed by the two yin lines above, so the yang energy stops here, hence "zhi." In the hexagram "Dun," two yin lines grow from below and gradually eliminate the yang energy, so the yang has to retreat, hence "tu." "Da You zhong ye, Tong Ren qin ye": In the hexagram "Da You," the line six in the fifth position, being a yin line in the尊位 (honored position), possesses the many yang lines below, hence taking the meaning of "zhong" (multitude). In the hexagram "Tong Ren," the line six in the second position is in the center and correct, and the five yang lines all wish to be like it and compete to be close, hence taking the meaning of "qin" (affection). "Ge qu gu ye, Ding qu xin ye": The hexagram "Ge" is about transformation, which is removing the old; the hexagram "Ding" is about cooking, which is creating the new.

小過過也，中孚信也。小過過乎中，中孚信於內。豐多故也，親寡旅也。故，舊也。《周禮·天官》以八統詔王馭萬民，二曰敬故。蓋豐大則故舊必多，旅居於外，僮僕數人之外鮮有親近者。離上而坎下也。火性炎上，水性潤下。

"Small excess is indeed excess, and Middle Trust is indeed trust": The hexagram "Xiao Guo" refers to a slight excess beyond the middle path, hence its name "excess"; the hexagram "Zhong Fu" signifies sincerity and trustfulness residing in the heart, hence its name "trust." "Abundance leads to many relatives, and the traveler has few close ones": "Gu" means old friends. The "Book of Rites · Heavenly Officials" records that the Grand Superintendent used the "eight principles" to assist the king in governing the people, with the second being "respecting old friends," meaning showing respect to old acquaintances. Those who have extensive family possessions will naturally have many old friends and relatives; whereas those traveling away from home have only a few attendants with them, and few close companions, hence the hexagram "Lv" is called "few close ones." "Fire above and water below": Fire represents fire, which has an upward nature; water represents water, which has a downward nature. These two elements are opposite in their characteristics.

小畜寡也，履不處也。一陰不勝五陽之畜，是謂之寡；一陰欲履五虎之尾，是謂不處。需不進也，訟不親也。不進前以犯難故需，不親睦以相爭故訟。大過顛也，姤遇也，柔遇剛也，漸女歸待男行也，頤養正也。顛，踣也，大過本末俱弱故顛。漸為上巽下艮之卦，男少女長，男不求女，女行宜待，不宜苟且歸也。

"The hexagram Xiao Xu (Little Accumulation) is characterized by 'fewness,' and the hexagram Lu (Following) is characterized by 'not staying in place.' In Xiao Xu, a single yao (line) of yin is used to restrain five yang lines, which is weak and cannot overcome the many yang lines, hence 'fewness.' In Lu, a single yin line is placed among five yang lines, like walking on the tail of a tiger, so one cannot stay in one place even for a moment, hence 'not staying in place.' 'Need does not advance,' and 'Strife does not approach.' Need means not advancing rashly to face the danger of Kan (water), which signifies waiting. Strife refers to mutual disharmony and contention, which signifies litigation. 'Da Guo (Great Excess) is characterized by 'upsetting,' 'Gou (Meeting) is characterized by 'meeting,' 'flexible meets strong,' 'Jian (Gradual Progress) is characterized by 'a woman waiting for a man to act,' and 'Yi (Nourishment) is characterized by 'nourishing in accordance with the right way.' 'Upsetting' means falling over. In Da Guo, the first and top lines are both yin, so the beginning and end are both empty, making it easy to fall over. In Gou, a single yin line arises from below and meets five yang lines, hence 'flexible meets strong.' In Jian, the hexagram is composed of Xun (wind) above and Gen (mountain) below. Gen represents a young man, and Xun represents an elder woman. The man is young and the woman is old, and the man does not seek her out. Therefore, the woman should wait for the right time and act according to propriety, without being hasty or improper. In Yi, the focus is on nourishment, which must be in accordance with the right way."

既濟定也，歸妹女之終也，未濟男之窮也。虞氏曰：濟成六爻得位，定也。歸妹，人之終，女終於下，從一而終，故曰女之終也。未濟、既濟兩卦爻皆陰陽相間，既濟之上為陰，未濟之上為陽，爻至上則窮，陽為男，故曰男之窮也。夬決也，剛決柔也，君子道長，小人道憂也。陽為君子，陰為小人，陽息至五，往決陰柔，故夬曰決。傳以乾始，以夬終，於夬曰君子道長，小人道憂，決夬為乾，聖人扶陽抑陰之心也。

"Once the river is crossed, the matter is settled; the卦 of 'Marriage' marks the end of a woman's life; the卦 of 'Not Yet Crossed' signifies the end of a man's path." Yu Fan said, in the卦 of 'Already Crossed', all six lines are properly positioned, with yang lines in yang positions and yin lines in yin positions, so each line is in its proper place, and the matter has been completed, hence it is called 'settled'. The卦 of 'Marriage' discusses a woman's marriage, which is a major turning point in life; a woman marries and dedicates herself to one person for life, hence it is called 'the end of a woman's life'. The卦 of 'Not Yet Crossed' and the卦 of 'Already Crossed' both have six lines arranged alternately between yin and yang, but in the卦 of 'Already Crossed', the top line is yin, while in the卦 of 'Not Yet Crossed', the top line is yang; when the lines reach the top position, they have reached the end. A yang line represents a man, hence it is called 'the end of a man's path'. "Decisive action, the strong overcoming the weak, the way of the gentleman grows, and the way of the petty person brings worry." Yang lines symbolize the gentleman, and yin lines symbolize the petty person. When the yang energy reaches the fifth line, five yang lines rise together to decisively remove the one yin line, hence the卦 of 'Decisive Action' means decisive action or removal. This passage begins with the pure yang卦 of 'Heaven' and ends with the卦 of 'Decisive Action', and in the卦 of 'Decisive Action', it points out 'the way of the gentleman grows, and the way of the petty person brings worry'. Further decisive action to remove all yin lines leads to the卦 of 'Heaven', showing that there is hidden in this the earnest effort of the sage to support yang and restrain yin.

慧珠閣原本。岫巖多隆阿雯溪。

This volume follows the original edition from Hui Zhu Ge; the author is Duolong'a from Xiuyan, with the courtesy name Wenxi.

移易即以闢卦為母，分移於諸卦中者是也。《繫辭傳》言推、言遷、言往來不窮、言上下無常，剛柔相易，皆移易之旨也。

The concept of "yi yi" refers to using the twelve trigrams of the dividing hexagrams as the mother trigrams, and moving and distributing the lines of the mother trigram to the other trigrams, in order to explain the origin of each trigram. The "Great Treatise" mentions "pu," "qian," "wan lai bu qiong," and "shang xia wu chang, jiang rou xiang yi." These all refer to the same principle: a trigram becomes what it is because its yin and yang lines have been exchanged and migrated up and down from the mother trigram.

變易者，陰陽正對也。乾坤、坎離、頤大過、中孚小過八卦為變易，其餘諸卦亦皆有之。如屯與鼎、蒙與革、需與晉、訟與明夷皆是。漢儒虞氏仲翔用旁通法解易，旁通即變易也。

The concept of "change" refers to the complete reversal of the yin and yang of the six lines between two trigrams, with each line directly opposite its counterpart. The Eight Trigrams 乾 (Heaven), 坤 (Earth), 坎 (Water), 离 (Fire), 頤 (Nourishment), 大过 (Great Excess), 中孚 (Middle Trust), and 小过 (Small Excess) are mutually changeable. All other trigrams also have their own corresponding trigrams of change. For example, 屯 (Emergence) corresponds to 鼎 (Tripod), 蒙 (Ignorance) corresponds to 革 (Revolution), 需 (Waiting) corresponds to 晋 (Progress), and 讼 (Contention) corresponds to 明夷 (Bright Disaster). These pairs are formed by reversing the yin and yang of each of the six lines. In the Han dynasty, Yu Fan (styled Zhongxiang) interpreted the Book of Changes exclusively using the method of "side communication," which refers to the change described here.

反易者，如正觀之為水雷屯，反觀之即為山水蒙是也。文王序卦祇用反易，乾坤、坎離、頤大過、中孚小過八卦不可反，故用變易，其餘皆反易也。變易又名正對卦，亦名旁通卦；反易又名覆卦。明儒來氏矣鮮解《彖傳》剛來柔進、剛上柔下之文皆用反易，名反易曰綜卦，名變易曰錯卦。

The concept of "reverse change" refers to viewing a hexagram upside down. When viewed normally, it is the Water-Thunder hexagram "Zun," but when viewed upside down, it becomes the Water-Mountain hexagram "Meng." King Wen of the Zhou dynasty arranged the order of the hexagrams primarily using reverse change, with adjacent hexagrams mostly being one in its original form and the other reversed. Only eight hexagrams—Qian, Kun, Kan, Li, Yi, Da Guo, Zhong Fu, and Xiao Guo—remain the same when reversed, so they cannot be reversed. Therefore, these eight hexagrams use change paired with their counterparts instead. Change paired with counterparts is also called "correctly paired hexagrams" or "side-connected hexagrams," while reverse change is also called "inverted hexagrams." In the Ming dynasty, Lai Zhide explained terms in the Commentary on the Judgment such as "yang comes," "yin advances," "yang rises," and "yin descends" using reverse change. He referred to reverse change as "inverted hexagrams" and change paired with counterparts as "opposite hexagrams."

交易者，上下兩象互見也。如水雷屯交易為雷水解，山水蒙交易為水山蹇，餘可類推。反易中亦有兼交易者，水天需與天水訟、水火既濟與火水未濟皆是也。反易中又有兼變易者，泰否、隨蠱、漸歸妹皆是也。夬反為姤，夬之四反之為姤之三，夬九四曰臀無膚，姤九三亦曰臀無膚；損反為益，損之五反之為益之二，損六五曰或益之十朋之龜弗克違，益六二亦曰或益之十朋之龜弗克違。反對之象昭然，至於交對，經文無此象焉。

The term "transaction" refers to exchanging the upper and lower trigrams of a hexagram. For example, the hexagram Water over Thunder, known as "Zun" (屯), with the upper trigram Kan (Water) and the lower trigram Zhen (Thunder), when the trigrams are exchanged, becomes Thunder over Water, known as "Jie" (解). Similarly, the hexagram Mountain over Water, known as "Meng" (蒙), with the upper trigram Gen (Mountain) and the lower trigram Kan (Water), when the trigrams are exchanged, becomes Water over Mountain, known as "Jian" (蹇). Other examples can be inferred in the same way. In the case of reversal, there are also instances that involve transaction, such as Water over Heaven, known as "Xu" (需), and Heaven over Water, known as "Song" (讼); Water over Fire, known as "Ji Ji" (既济), and Fire over Water, known as "Wei Ji" (未济). These are not only fully reversed but also involve exchanging the upper and lower trigrams. In reversal, there are also cases that involve transformation, such as "Tai" (泰) and "Po" (否), "Sui" (随) and "Gu" (蛊), "Jian" (渐) and "Gui Mei" (归妹). When viewed in reverse, the six lines also show opposite yin and yang. "Gua" (夬) reversed becomes "Gou" (姤). The fourth line of "Gua" corresponds to the third line of "Gou" when reversed, so "Gua" nine four says "the buttocks have no skin," and "Gou" nine three also says "the buttocks have no skin." Similarly, "Sun" (损) reversed becomes "Yi" (益). The fifth line of "Sun" corresponds to the second line of "Yi" when reversed, so "Sun" six five says "perhaps one receives a turtle of ten strings, which cannot be avoided," and "Yi" six two also says "perhaps one receives a turtle of ten strings, which cannot be avoided." This shows that the image of reversal is clearly reflected in the text. However, the transaction of exchanging upper and lower trigrams does not have corresponding expressions in the text.

八卦則乾為陽，坤為陰，震坎艮為陽，巽離兌為陰。六爻則初三五為陽，二四上為陰。揲蓍則奇數為陽，偶數為陰，三奇為老陽，三偶為老陰，一奇二偶為少陽，一偶二奇為少陰。

In terms of the Eight Trigrams, Qian is entirely yang, and Kun is entirely yin. The trigrams Zhen, Kan, and Gen each contain one yang line and are classified as yang trigrams, while Xun, Li, and Dui each contain one yin line and are classified as yin trigrams. In terms of the six lines of a hexagram, the first, third, and fifth lines are yang positions, while the second, fourth, and top lines are yin positions. In the process of divination by means of yarrow stalks, the number obtained from each change indicates whether it is yang or yin: if all three changes result in an odd number, it is old yang; if all three result in an even number, it is old yin; if one is odd and two are even, it is young yang; and if one is even and two are odd, it is young yin.

息謂生，消謂滅，息則盈，消則虛。復、臨、泰、大壯、夬是為陽息陰消之卦，姤、遯、否、觀、剝是為陰息陽消之卦。至於乾坤二卦，又藏此十卦消息，故晉儒乾令升謂乾初十一月之時自復來，乾二十二月之時自臨來，乾三正月之時自泰來，乾四二月之時自大壯來，乾五三月之時自夬來，坤初五月之時自姤來，坤二六月之時自遯來，坤三七月之時自否來，坤四八月之時自觀來，坤五九月之時自剝來也。

"Xi" means growth, "xiao" means elimination; growth leads to gradual fullness, while elimination leads to gradual emptiness. The five hexagrams, "Fu," "Lin," "Tai," "Da Zhuang," and "Gua," feature yang lines increasing gradually from the bottom while yin lines retreat, representing a hexagram of yang growth and yin elimination. The five hexagrams, "Gou," "Dun," "Pǐ," "Guan," and "Bo," feature yin lines increasing gradually from the bottom while yang lines retreat, representing a hexagram of yin growth and yang elimination. As for the hexagrams "Qian" and "Kun," they contain the messages of these ten hexagrams within them. Therefore, Jin Dynasty's Gan Bao (zi Lingsheng) said: The first line of "Qian," "Chu Ji," corresponds to the eleventh month, coming from "Fu"; the second line of "Qian," "Jiu Er," corresponds to the twelfth month, coming from "Lin"; the third line of "Qian," "Jiu San," corresponds to the first month, coming from "Tai"; the fourth line of "Qian," "Jiu Si," corresponds to the second month, coming from "Da Zhuang"; the fifth line of "Qian," "Jiu Wu," corresponds to the third month, coming from "Gua." The first line of "Kun," "Chu Liu," corresponds to the fifth month, coming from "Gou"; the second line of "Kun," "Liu Er," corresponds to the sixth month, coming from "Dun"; the third line of "Kun," "Liu San," corresponds to the seventh month, coming from "Pǐ"; the fourth line of "Kun," "Liu Si," corresponds to the eighth month, coming from "Guan"; the fifth line of "Kun," "Liu Wu," corresponds to the ninth month, coming from "Bo."

卦名者，如乾坎艮震巽離坤兌八卦之名是也。至於六十四卦，八純卦之名如舊，其餘則合兩卦取象，別命以名，與八卦異。

The term "gua name" refers to the names of the eight fundamental trigrams: Qian, Kan, Gen, Zhen, Xun, Li, Kun, and Dui. In the sixty-four hexagrams, the eight pure hexagrams that consist of two identical trigrams retain their original names. The remaining fifty-six hexagrams, however, take their names by combining the names of the two trigrams above and below them, forming a new name that is different from the names of the eight trigrams.

卦德者，如乾健坤順之類是也。至於兩合之卦，上離下乾曰文明以健，上坤下坎曰行險而順，則德又因卦而小異。

The concept of "卦德" refers to the nature or disposition inherent in a single hexagram, such as the nature of the hexagram Qian being strong and vigorous, and the nature of the hexagram Kun being gentle and yielding. For compound hexagrams formed by the combination of two trigrams, their nature should be considered together. For example, the hexagram Tongren (Union), composed of Li above and Qian below, is described in the Commentary on the Judgment as "civilized and strong." The hexagram Shi (The Army), composed of Kun below and Kan above, is described as "moving through danger while being compliant." This shows that the nature of a hexagram can vary slightly depending on the trigram it is combined with.

象者，不僅如乾天坤地、乾父坤母、乾馬坤牛、乾首坤腹已也。有以卦義取象者，如水木為井是也；有以卦畫取象者，如鼎初象趾，二三四象腹，五象耳，上象鉉是也。又有單卦無是象而因重卦取之者，如巽坤象觀，山雷象頤，重巽象床是也。又有八卦無是象而因卦畫陰陽取之者，如頤之涉川、大畜之牛豕、姤之羸豕是也。又有取互卦之象者，如小畜之雲雨、同人之伏莽是也。又有取伏卦之象者，如乾下伏坤，乾二曰在田；震下伏巽，復象曰商旅是也。

The concept of "image" or "xiang" is not limited to such things as Qian representing Heaven, Kun representing Earth, Qian as father, Kun as mother, Qian as horse, Kun as ox, Qian as head, and Kun as abdomen. There are images derived from the meaning of the hexagram, such as in the hexagram "Well," where the upper trigram Kan represents water and the lower trigram Xun represents wood, and the image of a well is formed by a wooden bucket in water. There are also images derived from the shape of the hexagram, such as in the hexagram "Tripod," where the first line resembles the tripod's foot, the second, third, and fourth lines resemble the body, the fifth line resembles the handle, and the top line resembles the crossbar used to lift the tripod. There are also images that arise only when two trigrams are combined, such as when Xun is on top of Kun to form "Observation," giving the image of looking up; when thunder is beneath mountain to form "Nourishment," giving the image of the mouth and cheek. There are also images derived from the yin and yang patterns of the hexagram, such as in "Nourishment," where the middle is empty and can be used to cross water; in "Great Accumulation," where there are both cattle and pigs; and in "Meeting," where there is a thin and weak pig. There are also images derived from the inner hexagram, which is formed by the interaction of the four middle lines, such as in "Small Accumulation," where the image is of dense clouds without rain, and in "Union," where the image is of hidden soldiers in the wilderness. There are also images derived from the hidden hexagram, which is the opposite hexagram hidden within the original one, such as in "Heaven," where "Earth" is hidden beneath, and since Earth represents fields, the line "Seeing a dragon in the field" is said in the second line of "Heaven." In "Thunder," where "Wind" is hidden beneath, and since Wind is associated with commerce and profit, the "Great Image" of "Reversal" says "Travelers do not move."

有八卦之位，震東、兌西、離南、坎北、乾西北、坤西南、巽東南、艮東北是也。有六爻之位，初為陽位，二為陰位，三為陽位，四為陰位，五為陽位，上為陰位是也。有三才之位，單卦則初為地位，二為人位，三為天位；重卦則初二為地位，三四為人位，五上為天位是也。爻有中位，單卦二五為中，蒙之時中、訟之得中皆言二中，需之正中、比之剛中皆言五中；重卦則三四為中，復之四曰中行，益之三四皆曰中行是也。

There are several ways to explain the positions of the hexagrams. The first is the directional positions of the eight trigrams: Zhen is in the east, Dui in the west, Li in the south, Kan in the north, Qian in the northwest, Kun in the southwest, Xun in the southeast, and Gen in the northeast. The second is the order of the six lines: the first line is a yang position, the second a yin position, the third a yang position, the fourth a yin position, the fifth a yang position, and the top line a yin position. The third is the positions of heaven, earth, and humanity: a single trigram consists of three lines, with the first line belonging to earth, the second to humanity, and the third to heaven. A compound hexagram has six lines, with the first and second lines belonging to earth, the third and fourth to humanity, and the fifth and top lines to heaven. The lines also have central positions: in a single trigram, the second and fifth lines are central. The Classic of Changes says "time in the center" and "possessing the center" refer to the second line being central. The Classic of Changes also says "correctly central" and "strongly central" refer to the fifth line being central. In a compound hexagram with six lines, the third and fourth lines are exactly in the center of the entire hexagram. Therefore, the line six in the fourth position of the hexagram Fu says "acting in the center alone returns," and the third and fourth lines of the hexagram Yi also say "acting in the center."

爻有得位失位，陽位以陽居之、陰位以陰居之，是為得位；陽位陰居之、陰位陽居之，是為失位也。爻有尊位卑位，初為民位，故屯初曰得民；二三皆臣位，故蹇二曰王臣，坤三曰臣道；四曰三公位，故鼎四曰公餗；五為君位，故乾五曰大人；上則貴極無位，或為鬼神之位，故大有之上曰天，或為高士之位，故蠱之上曰不事王侯也。至於漢儒又有初為震位、二為離位、三為艮位、四為巽位、五為坎位、上為兌位之說，而證之卦象多支離不合焉。

The lines also have the distinction of being in proper or improper positions: a yang line in a yang position and a yin line in a yin position are called 'proper position'; whereas a yang line in a yin position and a yin line in a yang position are called 'improper position'. The lines also have distinctions of rank and hierarchy: the first line is the position of common people, so the Image Commentary of the first line of the hexagram Zun says 'greatly winning the people'; the second and third lines are the positions of ministers, so the line six-two of Jian says 'the loyal minister is resolute', and the line six-three of Kun's Wenyan says this is 'the way of a minister'; the fourth line is the position of the Three Grand Ministers, so the line nine-four of Ding says 'covering the royal offering'; the fifth line is the position of the king, so the line nine-five of Qian says 'favorable to seeing a great man'; the top line is so exalted that it is not suitable for official duties, sometimes regarded as the position of spirits or deities, so the line nine-top of Da You says 'supported by heaven', and sometimes regarded as the position of a reclusive sage, so the line nine-top of Gu says 'not serving princes and dukes'. As for Han dynasty scholars who proposed that the first line is the position of Zhen, the second line the position of Li, the third line the position of Gen, the fourth line the position of Xun, the fifth line the position of Kan, and the top line the position of Dui, when verified against the hexagram images, these interpretations are mostly fragmented and do not make sense.

體分上下，如此四曰從上、咸二曰執下是也。體分內外，需三曰在外、蹇上曰在內是也。體分本末，初為本，上為末，大過本末弱是也。體分大小，陽為大，陰為小，五陽畜一陰曰小畜，一陰有五陽曰大有是也。體有近取諸身者，咸與艮是也；體有遠取諸物者，乾與漸是也。

The structure of a hexagram can be divided from several aspects. Those divided into upper and lower parts, such as the "Image Commentary" of the fourth line saying "following above," and the "Image Commentary" of the "Xian" hexagram's line saying "holding below," both refer to the position of being in the upper trigram and following the lower trigram. Those divided into inner and outer parts, such as the "Image Commentary" of the "Xu" hexagram's nine in the third line saying "disaster is outside," and the "Image Commentary" of the "Jian" hexagram's top line saying "the will is within." Those divided into beginning and end, with the first line being the root and the top line being the tip, so the "Da Guo" hexagram says both the root and the tip are weak. Those divided into large and small, with yang lines being large and yin lines being small. Five yang lines restraining one yin line is called "Xiao Xu," indicating the object being restrained is small; one yin line governing five yang lines is called "Da You," indicating the things possessed are large. The use of images also differs in terms of near and far: some are taken from the human body, such as "Xian" discussing the big toe, calf, thigh, and buttocks, and "Gen" discussing the toe, calf, limit, body, and support; others are taken from external objects, such as "Qian" taking the dragon, and "Jian" taking the crane.