The time of the hexagram.

卦時明見於經文者，惟觀為八月、兌為正秋二者而已。至於剝為九月、坤為十月、復為十一月、臨為十二月、泰為正月、大壯為二月、夬為三月、乾為四月、姤為五月、遯為六月、否為七月，皆可推求得之。兌為正秋，而坎冬離夏震春亦可類推。他如復之七日、革之己日，亦為卦時。至於孟氏言中孚為十一月時丁冬至，則非經義也。

The time periods associated with each hexagram are clearly stated in the classics only for the hexagrams of 观 (Observation) belonging to the eighth month and 兑 (Lake) belonging to the beginning of autumn. Other hexagrams such as 剥 (Decrease) belonging to the ninth month, 坤 (Earth) belonging to the tenth month, 复 (Return) belonging to the eleventh month, 临 (Approach) belonging to the twelfth month, 泰 (Great Passage) belonging to the first month, 大壮 (Great Strength) belonging to the second month, 夬 (Great Elimination) belonging to the third month, 乾 (Heaven) belonging to the fourth month, 姤 (Meeting) belonging to the fifth month, 遯 (Retreat) belonging to the sixth month, and 否 (Non-Communication) belonging to the seventh month can be deduced according to the sequence of yin and yang waxing and waning in the twelve hexagrams of the Great Gate. Since 兑 belongs to the beginning of autumn, then 坎 (Water) belonging to winter, 离 (Fire) belonging to summer, and 震 (Thunder) belonging to spring can also be inferred in the same way. Other references such as 复 saying "seven days to return" and 革 saying "on the sixth day" also refer to the time period of the hexagram. However, the view of Meng Xi of the Han dynasty that 中孚 (Faithful Center) corresponds to the eleventh month and is on the day of winter solstice is not in line with the original meaning of the classics.

革之己日，離納己也，此為土氣；鼎之我仇，畏離克也，此為火氣。稼穡作甘，臨之甘臨亦土氣也；炎上作苦，節之苦節亦火氣也。他如噬嗑之金矢、益之木道、井之寒泉、離之黃離，五行之氣俱備。至於鄭康成之爻辰、乾令升之甲子，亦屬卦氣，而先儒斥之，謂旁生枝節矣。

The "Ji day" mentioned in the "Ge" hexagram is because the Li hexagram incorporates the heavenly stem "Ji," which belongs to earth, thus taking the earth element. The "Wǒ Qiú yǒu jí" in "Ding" hexagram nine-two expresses concern about the fire element coming to overcome, thus taking the fire element. The "Shangshu · Hongfan" discusses the five elements, saying "jia se zuo gan," meaning the taste of earth is sweet, so the "Gan Lin" in the "Lin" hexagram also belongs to the earth element; it also says "yan shang zuo ku," meaning the taste of fire is bitter, so the "Ku Jie" in the "Jie" hexagram also belongs to the fire element. Other examples include the "Shihe" hexagram saying "de jin shi" which belongs to metal, the "Yi" hexagram saying "mu dao nai xing" which belongs to wood, the "Jing" hexagram saying "jing lie hanquan" which belongs to water, and the "Li" hexagram saying "huang li yuan ji" which takes the yellow color of earth, thus the five elements' energies are all present in the "Yi." As for Zheng Xuan using "yao chen" and Gan Bao using "Jiazi" to match the hexagrams, they also belong to the tradition of hexagram energies, but previous scholars criticized them, saying they were adding extra branches.

卦義者，如乾為君，乾卦皆言君道；坤為臣，坤卦皆言臣道。坎水以內滀為義，故坎卦爻辭內吉而外凶；離火以外明為義，故離卦爻辭內凶而外吉。明夷以退後為義，前往見傷也；晉以前進為義，前往愈明也。隨以後隨前為義，觀以下觀上為義，震動以往來為義，艮止以安居為義，大畜以不應為義，大壯以得正為義，是皆可因卦求之。

The concept of "卦义" refers to the central theme that runs through the entire hexagram. For example, the hexagram Qian symbolizes the sovereign, and all six lines of the Qian hexagram discuss the way of ruling as a sovereign. The hexagram Kun symbolizes the subject, and all six lines of the Kun hexagram discuss the way of being a subject. The hexagram Kan represents water, and its meaning lies in the accumulation within, so the line statements of the Kan hexagram often show good fortune in the inner trigram but misfortune in the outer trigram. The hexagram Li represents fire, and its meaning lies in the radiance that emerges outwardly, so the line statements of the Li hexagram often show misfortune in the inner trigram but good fortune in the outer trigram. The hexagram Mingyi signifies retreating and remaining behind, so the more one moves forward, the more one suffers harm. The hexagram Jin signifies advancing forward, so the more one moves forward, the more one sees brightness. The hexagram Sui signifies following behind, and the hexagram Guan signifies looking up from below to the superior above. The hexagram Zhen signifies continuous movement and ceaseless coming and going. The hexagram Gen signifies stopping and remaining in place. The hexagram Da Xu signifies restraining and stopping due to lack of correspondence between upper and lower. The hexagram Da Zhuang signifies being strong yet able to maintain correctness. All these can be understood by following the central theme of each hexagram.

六十四卦各有主爻。主爻者，有德而兼得時得位，為一卦之宗主也。主爻之義皆寓於卦辭與《彖傳》中，所以主爻之辭往往與卦辭同。如屯卦辭曰利建侯，屯之初九爻辭亦曰利建侯；謙卦辭曰君子有終，謙之九三爻辭亦曰君子有終。《繫辭傳》曰：知者觀其彖辭，則思過半矣，言得主爻也。

Each of the sixty-four hexagrams has a main line. The main line refers to the line that possesses the virtue of the hexagram, occurs at the appropriate time, and occupies the proper position, making it the central line of the hexagram. The meaning of the main line is expressed in the hexagram statement and the Commentary on the Judgment. Therefore, the statement of the main line is often the same as the hexagram statement. For example, the hexagram statement of Zhun says "favorable for establishing a feudal lord," and the statement of the first line of Zhun also says "favorable for establishing a feudal lord." The hexagram statement of Qian says "the gentleman has a proper conclusion," and the statement of the third line of Qian also says "the gentleman has a proper conclusion." The Great Treatise says "the wise person observes the statement of the Judgment, and thus understands more than half of the meaning," which refers to grasping the main line from the hexagram statement, thereby understanding most of the overall meaning of the hexagram.

乾五為主，乾為天，九五曰在天；坤二為主，坤為地，六二《象傳》曰地道。屯初為主，卦辭所云建侯者指初九也；蒙二為主，卦辭所云童蒙求我者，童為六五，我指九二也。需五為主，《彖傳》曰位乎天位；訟五為主，彖辭所謂大人也。師二為主，一陽帥眾陰，卦辭之丈人即二也；比五為主，一陽居尊，眾陰歸之。小畜一陰為主而實九五為主，五陽畜一陰，九五得位，求眾陽之輔以畜六四，《彖傳》所云剛中而志行者指九五也；履亦一陰為主而實九五為主，君威如虎，乃《彖傳》所謂履帝位而不疚者。

The hexagram Qian takes its main line as nine in the fifth. Qian represents Heaven, and the line statement of the fifth line says "a dragon soars in the heavens." The hexagram Kun takes its main line as six in the second. Kun represents Earth, and the image commentary on the second line discusses the way of Earth. The hexagram Zun takes its main line as nine at the beginning. The hexagram statement says "favorable for establishing feudal lords," referring to the first line. The hexagram Meng takes its main line as nine in the second. The hexagram statement says "the young and naive seek me," where "the young and naive" refers to six in the fifth, and "me" refers to nine in the second. The hexagram Xu takes its main line as nine in the fifth. The commentary on the judgment says "standing in the position of Heaven, upright and central." The hexagram Song takes its main line as nine in the fifth. The hexagram statement's "favorable to see a great man" refers to this line. The hexagram Shi takes its main line as nine in the second. A yang line leads a number of yin lines, and the hexagram statement's "the elder man" refers to the second line. The hexagram Bi takes its main line as nine in the fifth. One yang line occupies the honorable position, and all the yin lines come to adhere. The hexagram Xiao Xu appears to have one yin line as its main line, but actually it is nine in the fifth. Five yang lines restrain one yin line, nine in the fifth is in the proper position and central, seeking help from all the yang lines to restrain six in the fourth. The commentary on the judgment says "strong and central, and the will is carried out," referring to nine in the fifth. The hexagram Liu also seems to have one yin line as its main line, but actually it is nine in the fifth. The sovereign's authority is severe like a tiger, which is the line referred to in the commentary on the judgment as "occupying the position of the sovereign without regret."

泰五為主，爻辭所云歸妹者，歸二也，五歸二則上下交，其志通；否五為主，大人在上，恆恐其亡，由於上下不交之故也。同人二為主，一陰得中，眾陽欲同之；大有五為主，一陰居尊，有五陽也。謙三為主，即卦辭所云君子有終者；豫四為主，乃《彖傳》所云剛應而志行者。隨初為主，隨以後隨前為義，則自初始，《彖傳》曰剛來而下柔也；蠱上為主，《彖傳》曰剛上而柔下，義取剛上，初爻至五爻皆言蠱，獨上不言蠱，言蠱至上已化，無事宜高尚也。

The hexagram Tai takes its main line as the fifth line, which says in its line statement, "The Emperor Yi marries off his younger sister," meaning the sister is married to the second line. The fifth line below meets the second line above, and the interaction between upper and lower lines brings mutual understanding, which exactly matches the meaning of the hexagram Tai. The hexagram Po takes its main line as the fifth line, where the superior person is high in position but constantly fears falling and perishing, because there is a blockage between upper and lower, and communication is cut off. The hexagram Tongren takes its main line as the second line, which is a yin line in the central position and in the correct place, so all the yang lines wish to be the same as it. The hexagram Dayou takes its main line as the fifth line, which is a yin line in a position of honor and possesses five yang lines. The hexagram Qian takes its main line as the third line, which is the line mentioned in the hexagram statement, "The gentleman has a proper end." The hexagram Yu takes its main line as the fourth line, which is the line referred to in the commentary, "A strong line responds and the will is carried out." The hexagram Sui takes its main line as the first line. Since Sui means following the preceding, following must start from the first line, so the commentary says, "A strong line comes down to the soft line." The hexagram Gu takes its main line as the top line. The commentary says, "A strong line is above and a soft line is below," referring to the meaning of a strong line being in a high position. From the first line to the fifth line, all discuss the treatment of Gu, but the top line does not mention Gu, because when Gu is bad up to the top line, it has already been thoroughly corrected and there is nothing more to do, which is precisely the time to hold high aspirations and not serve the king or the feudal lords.

臨二為主，下二陽雖同，二為剛中；觀五為主，上二陽雖同，五得中正也。噬嗑五為主，《彖傳》曰柔得中而上行；賁上為主，《彖傳》曰分剛上而文柔，故小利有攸往。剝上為主，一陽僅存，為碩果也；復初為主，一陽反動，見天地之心也。無妄初為主，《彖傳》云剛自外來而為主於內；大畜上為主，上為天位，《彖傳》曰應乎天也。頤上為主，上初二陽雖同，初為震動，非頤養之正，故初凶而上吉；大過四為主，四棟曰隆，與卦辭棟橈異。

The hexagram "Approaching" takes its main line as the second line: although the two lower yang lines are both yang, the second line is in the center and possesses the virtue of firmness in the middle. The hexagram "Observing" takes its main line as the fifth line: although the two upper yang lines are both yang, the fifth line is both central and upright. The hexagram "Breaking Up Obstructions" takes its main line as the fifth line, as the "Commentary on the Judgment" says, "a flexible line occupies the center and moves upward." The hexagram "Brightness" takes its main line as the top line, as the "Commentary on the Judgment" says, "the yang is divided above and the flexible is adorned," hence the hexagram statement says, "small benefit in going forward." The hexagram "Splitting Up" takes its main line as the top line, with five yin lines above and only this one yang line remaining, which is the "large fruit not eaten." The hexagram "Returning" takes its main line as the first line, with one yang returning and moving, thus revealing the creative principle of heaven and earth. The hexagram "No False Movement" takes its main line as the first line, as the "Commentary on the Judgment" says, "a firm line comes from outside and becomes the master within." The hexagram "Great Accumulation" takes its main line as the top line, with the upper position being the heavenly position, as the "Commentary on the Judgment" says, "responding to heaven." The hexagram "Nourishment" takes its main line as the top line: the top line and the first line are both yang, but the first line belongs to zhen (Thunder) and is active, which is not in accordance with the proper way of nourishment, hence the first line is凶 (unfavorable) and the top line is吉 (favorable). The hexagram "Great Excess" takes its main line as the fourth line, with the fourth line's statement saying, "the beam is raised," which is exactly the opposite of the hexagram statement saying, "the beam is bent."

坎五為主，卦辭所云有孚維心亨者；離二為主，《彖傳》所云柔麗乎中正者，五雖得中，陰居陽位非正，故六五祇曰吉，六二曰元吉也。咸五為主，晦無知覺，不受感也；恆二為主，陽剛居正，能久中也。遯五為主，《彖傳》所云剛當位而應、與時行者；大壯四為主，陽息至四，故曰大壯。晉與明夷皆五為主，晉五乃《彖傳》所云柔進而上行者，明夷之五乃《彖傳》所云內難而能正其志者。家人二為主，卦辭曰利女貞；睽五為主，《彖傳》曰柔進而上行，得中而應乎剛。蹇五為主，卦辭所云利見大人者，言五為大人能濟蹇也；解四為主，卦辭所云往夙吉者指四也，故《彖傳》釋之曰往有功。

The hexagram Kan takes its main line as the fifth line, and the hexagram statement "having faith in the heart, it is smooth" refers to it. The hexagram Li takes its main line as the second line, and the commentary on the judgment "the flexible line is in the middle and upright position" refers to it; although the fifth line is also in the middle, it is a yin line in a yang position, so it is not considered upright, hence the fifth line only says "auspicious," while the second line says "greatly auspicious." The hexagram Xian takes its main line as the fifth line, and the fifth line speaks of the flesh on the back, numb and insensitive, unable to feel, showing the difficulty of mutualsympathetic response. The hexagram Heng takes its main line as the second line, as the yang line is in the middle and upright, thus able to maintain the middle path for a long time. The hexagram Duan takes its main line as the fifth line, which is what the commentary on the judgment says "the strong line is in the right position and corresponds, and acts in accordance with the time." The hexagram Da Zhuang takes its main line as the fourth line, as yang energy grows to the fourth line, yang is extremely strong, hence called "great strength." The hexagrams Jin and Ming Yi both take their main lines as the fifth line: Jin's fifth line is what the commentary on the judgment says "the flexible line advances and rises," while Ming Yi's fifth line is what the commentary on the judgment says "internal difficulties but able to correct one's will." The hexagram Jia Ren takes its main line as the second line, and the hexagram statement says "favorable for a woman's constancy." The hexagram Kui takes its main line as the fifth line, and the commentary on the judgment says "the flexible line advances and rises, attains the middle and corresponds with the strong." The hexagram Jian takes its main line as the fifth line, and the hexagram statement says "favorable to see a great man," referring to the fifth line, the great man, who can overcome difficulties. The hexagram Jie takes its main line as the fourth line, and the hexagram statement says "there is a going forward, early auspiciousness" refers to the fourth line, hence the commentary on the judgment explains "going forward brings merit."

損上為主，《彖傳》所云損下益上、其道上行者也，爻辭言無咎、貞吉、利有攸往，與卦辭略同；益初為主，《彖傳》所云損上益下、其道大光者。夬上為主，五陽決上一陰也；姤初為主，五陽下遇一陰也。萃五為主，卦辭言利見大人，見九五也；升二為主，卦辭言用見大人，見九二也。困井皆五為主，困五為大人，困不失其亨；井五為寒泉，井養而不窮。革五為主，言大人有革權也；鼎五為主，《彖傳》曰柔進而上行，得中而應乎剛，是以元亨。震初為主，震動於下也；艮上為主，艮止於終也。

The main line of the hexagram "Loss" is the upper nine, which corresponds to the "Commentary on the Judgment" saying "loss from below to benefit above, the way goes upward." The line statement of the upper nine says "no blame, uprightness brings good fortune, advantageous to go somewhere," which is largely consistent with the hexagram statement, conforming to the general rule of the main line. The main line of the hexagram "Benefit" is the initial nine, corresponding to the "Commentary on the Judgment" saying "loss from above to benefit below, the way shines brightly." The main line of the hexagram "Breaking Up" is the upper six, where five yang lines unite to decisively remove the yin line above. The main line of the hexagram "Meeting" is the initial six, where five yang lines above meet the yin line below. The main line of the hexagram "Gathering" is the nine five, as the hexagram statement says "advantageous to see a great man," referring to the nine five. The main line of the hexagram "Ascending" is the nine two, as the hexagram statement says "use to see a great man," referring to the nine two. Both the hexagrams "Obstruction" and "Well" take the fifth line as the main line: in "Obstruction," the nine five is a great man who is in a difficult situation yet still maintains smoothness; in "Well," the nine five is "clear and cold spring water to drink," nourishing people without being exhausted. The main line of the hexagram "Change" is the nine five, indicating that only a great man holds the power of transformation. The main line of the hexagram "Tripod" is the six five, as the "Commentary on the Judgment" says "flexible and advancing upward, reaching the center and responding to the strong, thus achieving great success." The main line of the hexagram "Thunder" is the initial nine, as thunder originates from below; the main line of the hexagram "Mountain" is the upper nine, as stillness is achieved at the topmost line.

漸五為主，《彖傳》曰剛得中；歸妹五為主，帝王歸妹，以歸為正，與卦義相反。豐五為主，乃卦辭所云日中也；旅五為主，《彖傳》所謂柔得中乎外而順乎剛者；巽四為主，乃卦辭所云利有攸往、利見大人者；兌初為主，言初獨與陰遠，得兌說之正。渙五為主，《彖傳》曰王假有廟，王乃在中，五為王也；節五為主，《彖傳》曰當位以節，中正以通。中孚四為主，卦名中孚，由於三四，而四得位，五為天位，四孚應之，此《彖傳》所云應乎天者；小過五為主，《彖傳》云柔得中，小事吉，指五也。既濟二為主，卦辭所云初吉者；未濟五為主，《彖傳》所云柔得中者。

The hexagram "Gradual Progress" takes its main line as the fifth line, which is referred to by the "Commentary on the Judgment" as "the strong line is in the center." The hexagram "Marriage" takes its main line as the fifth line, as the emperor marrying his daughter is considered the proper course, contrasting with the criticism of improper marriages in the entire hexagram. The hexagram "Great Brightness" takes its main line as the fifth line, which corresponds to the hexagram statement "favorable to be at noon." The hexagram "Travel" takes its main line as the fifth line, which is described in the "Commentary on the Judgment" as the flexible line being in the outer trigram and in the center, thus being obedient to the strong line. The hexagram "Following" takes its main line as the fourth line, which corresponds to the hexagram statement "favorable to go somewhere, favorable to see a great man." The hexagram "Joy" takes its main line as the first line, because the first line is farthest from the upper yin line, not being seduced by yin, thus most in line with the original meaning of joy without losing its correctness. The hexagram "Dispersal" takes its main line as the fifth line, as the "Commentary on the Judgment" says "the king comes to the temple, the king is in the center," and the fifth line represents this king. The hexagram "Restraint" takes its main line as the fifth line, as the "Commentary on the Judgment" says "being in the right position to restrain, being upright and correct to communicate." The hexagram "Middle Trust" takes its main line as the fourth line: the hexagram is named "Middle Trust," derived from the third and fourth lines being in the center and empty, and the fourth line being in the right position; the fifth line is the heavenly position, and the fourth line responds with sincerity to the fifth line, which is what the "Commentary on the Judgment" refers to as "responding to heaven." The hexagram "Small Excess" takes its main line as the fifth line, as the "Commentary on the Judgment" says "the flexible line is in the center, thus small matters are favorable," referring to the fifth line. The hexagram "Completion" takes its main line as the second line, corresponding to the hexagram statement "initially favorable." The hexagram "Non-Completion" takes its main line as the fifth line, corresponding to the "Commentary on the Judgment" saying "the flexible line is in the center."

自下之上曰往，自上之下曰來，上往為順，下來為逆，往前為右，來後為左。豐三折其右肱，言往前遇互兌之毀也；明夷四之入于左腹，言退後避上夷也。

The movement of a line from the lower position to the upper position is called "coming," and from the upper position to the lower position is called "going." Moving upward is considered harmonious, while moving downward is considered contrary. The side toward which one advances is considered the right, and the side from which one retreats is considered the left. Therefore, in the hexagram 丰 (Abundance), line nine in the third position says "breaking its right arm," meaning that advancing encounters the trigram Dui (Lake) in the interacting trigrams, which signifies destruction, hence the injury to the right arm. In the hexagram 明夷 (Darkness over Light), line six in the fourth position says "entering the left abdomen," meaning that retreating avoids the upper line, which represents the one who harms the light.

頤體象大離，故初言靈龜；大過體象大坎，故上言滅頂。觀象兼畫之艮，故卦辭言廟祀；大壯象兼畫之兌，故爻辭言羝羊。餘可類推。

Some hexagrams, when their six lines are viewed together, form a shape resembling an enlarged single trigram. This is called the general form. The hexagram "Yi" has two yang lines above and below, with four yin lines in the middle, forming an enlarged trigram "Li" (Fire), which represents a tortoise. Therefore, the line statement for the first yang line says, "Abandon your spiritual tortoise." The hexagram "Da Guo" has two yin lines above and below, with four yang lines in the middle, forming an enlarged trigram "Kan" (Water), which represents water. Therefore, the line statement for the sixth yin line says, "Crossing a river leads to drowning." The hexagram "Guan" has the trigram "Xun" (Wind) above and "Kun" (Earth) below, combining the image of "Gen" (Mountain), which represents gates, altars, and temples. Therefore, the hexagram statement mentions temple sacrifices, saying, "Washing but not offering." The hexagram "Da Zhuang" has four yang lines below and two yin lines above, combining the image of "Dui" (Lake), which represents a ram. Therefore, the line statements frequently mention "ram." The rest can be understood in a similar way.

互體者，除初上兩爻，取中四爻互觀之。乾坤陰陽純，既濟未濟陰陽分，四卦無互象，餘皆有之，詳後圖中。

The concept of "mutual structure" involves excluding the first and top lines, and examining the second, third, fourth, and fifth lines together. The second, third, and fourth lines form one trigram, while the third, fourth, and fifth lines form another trigram. The hexagram "Qian" consists entirely of yang lines, "Kun" entirely of yin lines, and "Ji Ji" and "Wei Ji" have yin and yang lines arranged in an orderly alternating pattern. In these four hexagrams, the mutual structures do not differ from the original yin and yang pattern of the primary hexagram, so they do not produce a separate mutual image. Other hexagrams all have mutual structures, which can be found in the mutual hexagram diagram provided later.

畫卦以三起數，故經中泛言數目皆曰三，如三錫、三狐之類。至於陽數則言九七，如震之九陵、復之七日是也；陰數則用二十，如損之二簋、屯之十年是也。

Drawing hexagrams involves using three lines to represent numbers, so when the classics generally refer to numbers, they often use the term 'three,' as in the Hexagram 8 (The Army) which says 'the king bestowed three commands,' and Hexagram 35 (Release) which says 'he caught three foxes.' When specifically using yang numbers, they refer to nine or seven, as in Hexagram 15 (Thunder) where the Second Line says 'ascending to the nine ridges,' and the Hexagram 29 (Return) states 'after seven days it returns.' When specifically using yin numbers, they use two or ten, as in the Hexagram 21 (Decrease) which says 'two bowls are sufficient for sacrifice,' and the Second Line of Hexagram 3 (Obstruction) says 'after ten years he was given a name.'

下承上曰承。否之包承，二承三也；歸妹相承，初承二也。

The line below supports the line above, which is called "chēng." The line "Bāo chēng" in line six-two of the hexagram "Pǐ" means that line six-two supports line nine-three; the hexagram "Guī Mèi" refers to mutual support, meaning line one supports line two.

上乘下曰乘。屯二乘剛，乘初也；豫五乘剛，乘四也。夬之柔乘五剛，是以一陰乘五陽；歸妹之柔乘剛，又是震以二陰下乘一陽，兌以一陰下乘二陽也。

When a line is placed on top of another line, it is called "chén" (riding). The "Image Commentary" of the hexagram Zun (屯) says "chén gāng" (riding a yang line), meaning the line six in the second position is riding over the line nine at the beginning. The "Image Commentary" of the hexagram Yu (豫) says "chén gāng" again, meaning the line six in the fifth position is riding over the line nine in the fourth position. The hexagram Guai (夬) has a yin line riding over five yang lines, with one yin line riding five yang lines, hence it is dangerous. The "Commentary on the Judgment" of the hexagram Guimei (归妹) says "rou chén gāng" (a yin line riding a yang line), which should be viewed from both the upper and lower trigrams: in the upper trigram Zhen (震), there are two yin lines riding over one yang line; in the lower trigram Dui (兑), there is one yin line riding over two yang lines.

陽對陽、陰對陰曰敵。八純卦六爻皆陰陽相敵，而《彖傳》惟於艮卦指其例者，為敵於艮背之義尤切也。同人二曰敵剛，言九三與初九敵，此陽對陽也；中孚三曰得敵，荀慈明謂三敵四，此陰對陰也。

Yang lines correspond to Yang lines, and Yin lines correspond to Yin lines. When like elements oppose each other, they are called "enemy" (敌). The eight pure hexagrams have identical trigrams above and below, with the first and fourth lines, second and fifth lines, and third and top lines all being like elements opposing each other. Thus, all six lines are in an enemy relationship. However, the Commentary on the Judgment only explicitly mentions this pattern in the hexagram of艮 (Obstruction), stating "the upper and lower parts are in an enemy relationship, and do not interact with each other," because this situation best fits the meaning of "stiffening the back" in艮, which involves no mutual interaction. The hexagram of同人 (Union) mentions "enemy Yang," referring to the third line (nine in the third) and the first line (nine at the beginning), both being Yang lines opposing each other, which is Yang opposing Yang. The hexagram of中孚 (Sincerity) mentions "obtaining an enemy" in the third line (six in the third). Xun Shuang (字慈明) believed this refers to the third line opposing the fourth line, which is Yin opposing Yin.

陽應陰、陰應陽曰應。初四相應，二五相應，三上相應，如恆與未濟《彖傳》皆言剛柔應，是其例也。又有一陽得位而眾陰應之、一陰得位而眾陽應之者，比與大有《彖傳》皆言上下應，此又非一爻應一爻之例。至於相近相鄰之爻，先儒名之曰比，而不見於經文，故置之。

Yang lines and Yin lines correspond to each other in pairs, which is called "ying." According to their positions, the first line corresponds with the fourth line, the second line with the fifth line, and the third line with the top line. As mentioned in the Commentary on the Judgment of the Hexagram of Constancy, "both the strong and the yielding lines correspond," and in the Commentary on the Judgment of the Hexagram of Non-Completion, "the strong and the yielding lines correspond," both referring to a one-to-one correspondence. There is also a situation where a Yang line is in the correct position and all Yin lines respond to it, or a Yin line is in the correct position and all Yang lines respond to it. For example, the Commentary on the Judgment of the Hexagram of Following says "the upper and lower lines respond to each other," and the Commentary on the Judgment of the Hexagram of Great Possession says "the upper and lower lines respond to it," which does not follow the one-to-one pattern. As for two lines that are adjacent, previous scholars called this "bi," but the original text does not mention this, so it is not used here.

《說卦傳》曰：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。按：乾為老陽稱父，坤為老陰稱母。索，求也。震坎艮為少陽，巽離兌為少陰。坤求乾初為震，故曰長男；乾求坤初為巽，故曰長女；坤求乾中為坎，故曰中男；乾求坤中為離，故曰中女；坤求乾上為艮，故曰少男；乾求坤上為兌，故曰少女。

The *Sayings on the Hexagrams* states: Qian represents Heaven, hence it is called the father; Kun represents Earth, hence it is called the mother. Zhen is the first sought and obtained male, hence it is called the Elder Son; Xun is the first sought and obtained female, hence it is called the Elder Daughter; Kan is the second sought and obtained male, hence it is called the Middle Son; Li is the second sought and obtained female, hence it is called the Middle Daughter; Gen is the third sought and obtained male, hence it is called the Younger Son; Dui is the third sought and obtained female, hence it is called the Younger Daughter. Note: Qian is old yang, hence it is called the father; Kun is old yin, hence it is called the mother. "Suo" means to seek. Zhen, Kan, and Gen belong to young yang; Xun, Li, and Dui belong to young yin. Kun takes the first line of yang from Qian to form Zhen, hence it is called the Elder Son; Qian takes the first line of yin from Kun to form Xun, hence it is called the Elder Daughter; Kun takes the middle line of yang from Qian to form Kan, hence it is called the Middle Son; Qian takes the middle line of yin from Kun to form Li, hence it is called the Middle Daughter; Kun takes the upper line of yang from Qian to form Gen, hence it is called the Younger Son; Qian takes the upper line of yin from Kun to form Dui, hence it is called the Younger Daughter.

《說卦傳》曰：萬物出乎震，震東方也；齊乎巽，巽東南也；離也者明也，萬物皆相見，南方之卦也；乾西北之卦也；坎者水也，正北方之卦也；艮東北之卦也。按：震巽離乾坎艮六卦傳皆明言方位，惟坤兌二卦缺如，而可即此推之。坤卦辭曰西南得朋，蹇卦辭曰利西南，則西南皆指坤言；小畜卦辭曰我自西郊，西郊為互兌，小過爻辭同，隨上六爻辭曰王用亨于西山，西山亦為兌，是坤位西南、兌位正西，考之經文皆非無據也。

The *Sayings on the Hexagrams* says: All things sprout from Zhen, which is the hexagram of the East; when reaching Xun, they become orderly, and Xun is the hexagram of the Southeast; Li is brightness, and all things appear here, making it the hexagram of the South; Qian is the hexagram of the Northwest; Kan is water, and it is the hexagram of the North; Gen is the hexagram of the Northeast. Note: The six hexagrams Zhen, Xun, Li, Qian, Kan, and Gen are explicitly stated in the *Sayings on the Hexagrams* to have specific directions, but Kun and Dui are not mentioned. However, they can be inferred from this. The *Hexagram Statement* of Kun says, "In the Southwest, one gains friends," and the *Hexagram Statement* of Jian says, "It is advantageous to go to the Southwest," and these references to "Southwest" refer to Kun. The *Hexagram Statement* of Xiao Xu says, "From my western suburb," and the western suburb refers to the mutual hexagram Dui. The *Line Statement* of the fifth line of Xiao Guo also says this. The *Line Statement* of the top line of Sui says, "The king uses sacrifices to the western mountain," and the western mountain also refers to Dui. Clearly, the position of Kun is in the Southwest and the position of Dui is in the West, and these conclusions are supported by the texts.

《說卦傳》云：乾為天，坤為地，震為雷，巽為風，坎為水，離為火，艮為山，兌為澤；乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。按：天地雷風水火山澤為象，健順動入陷麗止說為德。巽象為風，而經文或曰木；坎象為水，而經文或曰泉、曰雨、曰云；離象為火，而經文或曰日、曰電。坎德陷也，而《象傳》多曰險，蓋古人設險多取於水，是陷人無有如水者；離德麗也，《彖傳》祇言明，蓋火必有所麗而後生，火亦物之至明者。則坎險離明皆兼德象為義。

The *Sayings of the Book of Changes* says: Qian represents Heaven, Kun represents Earth, Zhen represents Thunder, Xun represents Wind, Kan represents Water, Li represents Fire, Gen represents Mountain, and Dui represents Lake. It also says that Qian's virtue is strength, Kun's is compliance, Zhen's is movement, Xun's is entry, Kan's is depression, Li's is attachment, Gen's is stillness, and Dui's is joy. Note: Heaven, Earth, Thunder, Wind, Water, Fire, Mountain, and Lake refer to the "images" or "symbols." Strength, compliance, movement, entry, depression, attachment, stillness, and joy refer to the "virtues." The image of Xun is originally Wind, but in the text it is sometimes referred to as Wood. The image of Kan is originally Water, but in the text it is sometimes called Spring, Rain, or Cloud. The image of Li is originally Fire, but in the text it is sometimes called Sun or Lightning. The virtue of Kan is originally "depression," but the *Image Commentary* often refers to it as "danger," because ancient people set up obstacles mostly relying on water, and nothing can trap people more effectively than water. The virtue of Li is originally "attachment," but the *Commentary on the Judgment* only mentions "brightness," because fire must be attached to something to burn, and fire is the brightest among all things. Thus, the expressions "Kan as danger" and "Li as brightness" both combine virtue and image to establish meaning.

徐氏曰：八卦以震巽離坤兌乾坎艮為次者，震巽生木，木生火，故離次之；火生土，故坤次之；土生金，故兌乾次之；金生水，故坎次之；水非土亦不能生木，故艮次之。陳氏曰：火氣極熱，物無由而成；水氣極寒，物無由而生；惟土氣最為中和，故金火之交有坤土，水木之交有艮土也。按：舊本有河圖洛書、先天八卦及伏羲六十四卦諸圖，以經文考之，悉與易象無涉，故不復備錄。

Xu said: The eight trigrams are arranged in the order of Zhen, Xun, Li, Kun, Dui, Qian, Kan, Gen, based on the principle of mutual generation of the Five Phases. Zhen and Xun belong to wood, which generates fire, so Li comes next; fire generates earth, so Kun follows; earth generates metal, so Dui and Qian come next; metal generates water, so Kan follows; and since water cannot generate wood without earth, a trigram of earth, Gen, is placed last to return to Zhen, the wood. Chen said: Fire is too hot, and nothing can be formed; water is too cold, and nothing can be generated; only earth is most moderate, so a trigram of earth, Kun, is placed between metal and fire, and a trigram of earth, Gen, is placed between water and wood, to harmonize. Note: The old edition also included the Yellow River Chart, the Luo Writing, the Earlier Heaven Trigrams, and Fuxi's sixty-four trigrams, but when checked against the classic texts, they are unrelated to the hexagrams of the Book of Changes, so they are not included here.

按：漢晉儒者演易，於《彖傳》爻辭多用十二闢卦為母，往來易移，以作詮解。則以此十二卦陰陽類聚，自一卦分之可得數卦，變化神明皆從此生，雖不能處處盡合，而於陰陽消息之幾已推闡盡意。蓋大易專言陰陽虛盈消長之理，聖人每反覆致意，則闢卦實為易象之樞紐。闢，君也，言此十二卦為諸卦之君，故列圖如右以備考核雲。

According to the text: scholars from the Han and Jin dynasties deduced the principles of the I Ching, interpreting the Commentary on the Judgment and the Line Statements by using the twelve辟卦 as the mother hexagrams. They allowed the lines to move back and forth between upper and lower parts, based on which they formed their explanations. This is because these twelve hexagrams each gather yin and yang separately into one category, and from one hexagram, several other hexagrams can be derived. All sorts of changes and subtle transformations arise from here. Although not all explanations are fully consistent, they have thoroughly explained the subtle changes of yin and yang. The I Ching itself discusses the principles of the waxing and waning of yin and yang. The sages repeatedly emphasized this, so the twelve辟卦 are indeed the key to the images of the I Ching. "辟" means ruler, indicating that these twelve hexagrams are the rulers of the other hexagrams. Therefore, the diagram is arranged on the right for reference.

納甲者，蓋以月光之盈虛比附卦象之陰陽。震象初生之月，昏居庚方，故震納庚；兌象上弦之月，昏居丁方，故兌納丁；艮象將盡之月，曉居丙方，故艮納丙；巽象下弦之月，曉居辛方，故巽納辛。月之盈象乾，月之滅象坤，月盈則昏見於甲，月滅則曉見於乙；月盈外明內暗象離，月滅內明外暗象坎，故乾納甲兼壬，與離同；坤納乙兼癸，與坎同。漢魏諸儒演易多用此以釋西南得朋諸卦辭，固近穿鑿，然其源甚遠，而己日乃革、雖旬無咎之文，非納甲亦不能明，故附此圖雲。

The method of "Najia" uses the positions of the moon's waxing, waning, and disappearance to correspond with the yin and yang of hexagrams. A new moon appears in the direction of Geng in the evening, symbolizing the beginning of the moon, so Zhen (Thunder) is associated with Geng. A waxing moon appears in the direction of Ding in the evening, symbolizing the waxing phase, so Dui (Lake) is associated with Ding. A waning moon appears in the direction of Bing in the morning, symbolizing the waning phase, so Gen (Mountain) is associated with Bing. A waning moon appears in the direction of Xin in the morning, symbolizing the waning phase, so Xun (Wind) is associated with Xin. A full moon represents Qian (Heaven), and a dark moon represents Kun (Earth). A full moon appears in the direction of Bing in the evening, and a dark moon appears in the direction of Ding in the morning. A full moon, bright outside and dark inside, represents Li (Fire), and a dark moon, bright inside and dark outside, represents Kan (Water). Therefore, Qian is associated with Bing and also with Ren, similar to Li; Kun is associated with Ding and also with Gui, similar to Kan. Many scholars of the Han and Wei dynasties interpreted the Yi Jing using this method to explain hexagram statements like "friendship in the southwest," although this approach is somewhat forced. However, its origin is very ancient. The hexagram of "Revolution" discusses "change on the sixth day," and the hexagram of "Brightness" discusses "no blame even after ten days," which cannot be fully understood without using Najia. Therefore, this diagram is included.

卦有正對反對交對。交對者，謂上卦與下卦顛倒互見；反對者，謂正觀之成一卦，反觀之又成一卦；正對者，謂兩卦對觀，陽對陰、陰對陽也。文王序卦惟用反對，其不能反對者則用正對。上下經正對者止八卦，乾坤、坎離、頤大過、中孚小過是也，其餘五十六卦皆為反對。上經正對卦凡六，反對卦二十有四；下經正對卦凡二，反對卦三十有二。正對卦不變，反對卦俱變。上經二十四反對卦變為十二卦，合六正對卦計之，得卦十八；下經三十二反對卦變為十六卦，合二正對卦計之，亦得卦十八。朱子謂上下經卦數多寡相均，蓋以此也。

The pairing of hexagrams includes three types: direct pairing, opposite pairing, and cross pairing. Cross pairing involves swapping the positions of the upper and lower trigrams. Opposite pairing means viewing the hexagram as one when read normally and another when read upside down. Direct pairing refers to observing two trigrams together, where a yang trigram corresponds to a yin trigram and vice versa. King Wen arranged the order of the hexagrams using opposite pairing. When a hexagram remains the same when reversed, direct pairing is used instead. Among the Upper and Lower Classics, only the eight trigrams are directly paired, namely Qian and Kun, Kan and Li, Yi and Da Guo, Zhong Fu and Xiao Guo. The remaining fifty-six hexagrams use opposite pairing. In the Upper Classic, there are six directly paired hexagrams and twenty-four oppositely paired ones. In the Lower Classic, there are two directly paired hexagrams and thirty-two oppositely paired ones. Directly paired hexagrams remain unchanged when reversed, while oppositely paired ones become different hexagrams when reversed. In the Upper Classic, the twenty-four oppositely paired hexagrams form twelve pairs, adding the six directly paired ones, making a total of eighteen hexagrams. In the Lower Classic, the thirty-two oppositely paired hexagrams form sixteen pairs, adding the two directly paired ones, also making a total of eighteen hexagrams. Zhu Xi said that the number of hexagrams in the Upper and Lower Classics is balanced, and this is the reason for that balance.

歷代儒者演易，於《彖傳》剛柔往來之文，類取他卦為母，上下移易立解，而間有不合者，以其不專取闢卦乾卦，義例頗亂，頭緒紛然，不能畫一。朱子作卦變圖，亦云凡一陽一陰之卦皆自剝復姤夬來，二陽二陰之卦皆自臨觀遯大壯來，三陽三陰之卦皆自泰否來，其云睽自中孚來、蹇自小過來，而於乾卦亦兼取之。程子雖不信卦變，而解損益爻辭亦不能廢損自泰來、益自否來之說，則知漢儒注經實有師承，源流最遠，深得三聖作易之旨，祇是時值南北朝，屢經兵火，書少完璧，可惜也。

Scholars through the ages have interpreted the principles of the Book of Changes, explaining terms like "yang comes" and "yin advances" in the Commentary on the Judgment, by taking another hexagram as the original one and using the movement of lines to form their arguments. However, they often encountered inconsistencies because they did not exclusively use the辟卦 and the乾卦, leading to confusion in meaning and a tangled web of interpretations that could not be unified. Zhu Xi created the Diagram of Hexagram Transformations, stating that hexagrams with one yang and five yin lines, or one yin and five yang lines, all originate from the hexagrams of 剥, 复, 姤, and 夬; those with two yang and four yin lines, or two yin and four yang lines, all come from 临, 观, 遯, and 大壮; and those with three yang and three yin lines all originate from 泰 and 否. He also mentioned that 睽 comes from 中孚 and 蹇 comes from 小过, indicating that he also incorporated the乾卦. Although Cheng Yi did not believe in the theory of hexagram transformations, when interpreting the line statements of 损 and 益, he could not ignore the explanation that 损 comes from 泰 and 益 comes from 否. This shows that the commentaries by Han dynasty scholars indeed had a lineage of transmission, originating from the most ancient times and deeply understanding the original intent of the three sages Fuxi, King Wen, and Confucius in composing the Book of Changes. Unfortunately, these ancient texts were largely lost due to the frequent wars during the Northern and Southern Dynasties period.

餘今考先儒箋註，參之經文，則闢卦乾卦，文王繫爻辭取諸此，夫子解彖辭亦取諸此也，故列此圖以通諸家之牖。至於或用爻辰、或用旁通、或用乾坤六子、或用正對反對立說者，悉置之，使歸一轍焉。

Now I have examined the annotations of previous scholars and referred to the text, and I have determined that the approach of the "Bi Guà" and "Gan Guà" is exactly the one used by King Wen when he was formulating the line statements, and also the one used by Confucius when explaining the "Tuan Ci". Therefore, I have compiled this diagram as a gateway to unify the interpretations of various schools. As for those who use "Yao Chen", "Pang Tong", "Qian Kun Liu Zi", or "Zheng Dui Fan Dui" to establish their theories, I have set them aside altogether, so that the principles of the Book of Changes may be unified.

三陽為乾，三陰為坤。坤索乾初為震，乾索坤初為巽；坤索乾中為坎，乾索坤中為離；坤索乾上為艮，乾索坤上為兌。因而重之，乾坤震巽坎離艮兌不易原名，故曰純，此先儒所謂不易之易也。

Three lines all yang form the trigram Qian (Heaven), and three lines all yin form the trigram Kun (Earth). When Kun seeks the first line of Qian to obtain yang, it becomes Zhen (Thunder); when Qian seeks the first line of Kun to obtain yin, it becomes Xun (Wind). When Kun seeks the middle line of Qian to obtain yang, it becomes Kan (Water); when Qian seeks the middle line of Kun to obtain yin, it becomes Li (Fire). When Kun seeks the top line of Qian to obtain yang, it becomes Gen (Mountain); when Qian seeks the top line of Kun to obtain yin, it becomes Dui (Lake). By stacking each of these eight trigrams above and below themselves to form six-line hexagrams, their names remain unchanged as Qian, Kun, Zhen, Xun, Kan, Li, Gen, and Dui. Thus they are called "pure hexagrams." This is what the scholars of earlier times referred to as "the unchanging change," the category within myriad changes that remains constant.

乾，乾下乾上，純乾卦。坤，坤下坤上，純坤卦。震，震下震上，純震卦。巽，巽下巽上，純巽卦。坎，坎下坎上，純坎卦。離，離下離上，純離卦。艮，艮下艮上，純艮卦。兌，兌下兌上，純兌卦。

The eight pure trigrams have the following structures: The trigram "Qian" has the lower trigram Qian and the upper trigram Qian, forming a pure Qian trigram; the trigram "Kun" has the lower trigram Kun and the upper trigram Kun, forming a pure Kun trigram; the trigram "Zhen" has the lower trigram Zhen and the upper trigram Zhen, forming a pure Zhen trigram; the trigram "Xun" has the lower trigram Xun and the upper trigram Xun, forming a pure Xun trigram; the trigram "Kan" has the lower trigram Kan and the upper trigram Kan, forming a pure Kan trigram; the trigram "Li" has the lower trigram Li and the upper trigram Li, forming a pure Li trigram; the trigram "Gen" has the lower trigram Gen and the upper trigram Gen, forming a pure Gen trigram; the trigram "Dui" has the lower trigram Dui and the upper trigram Dui, forming a pure Dui trigram. The eight trigrams all have the same lower and upper trigrams, so their names are the same as the single trigrams and do not require new names.

乾坤重卦純陽純陰，而震巽六子卦既重之後陰陽分錯，皆不能推移。惟復、臨、泰、大壯、夬、姤、遯、否、觀、剝、中孚、小過十二卦陰陽類聚，猶具純卦之體，故聖人推移之以繫易辭。其陽息陰消之卦體象震兌，陰息陽消之卦體象艮巽。先儒謂復臨以下十卦曰辟卦，闢者君也；謂頤、大過、中孚、小過四卦曰乾卦，乾，坎離也。類則為群，聚則宜分，則凡一陽之卦來自剝復，一陰之卦來自姤夬，二陽之卦來自臨觀小過，二陰之卦來自遯大壯中孚，三陽三陰之卦來自泰否。頤與大過雖亦乾卦，而陰陽外峙，中互乾坤，重畫坎離之體，不似中孚小過之純，故與乾坤同屬不易，是以十二卦為闢為乾，其餘四十二卦皆從此推移焉。

After the trigrams 乾 (Heaven) and 坤 (Earth) are superimposed upon each other, they remain entirely yang and entirely yin respectively. However, when the six subsidiary trigrams such as 震 (Thunder) and 巽 (Wind) are superimposed, the yin and yang energies become intermingled and dispersed, and they cannot be further transformed. Only the twelve trigrams 《复》, 《临》, 《泰》, 《大壮》, 《夬》, 《姤》, 《遯》, 《否》, 《观》, 《剥》, 《中孚》, and 《小过》 retain the characteristics of pure trigrams, with yin and yang concentrated in one place. Therefore, the sages used these twelve trigrams as the basis for transformation and change, and attached the interpretations of the 《I Ching》 to them. Among these, the trigrams where yang increases and yin decreases resemble 震 and 兑; those where yin increases and yang decreases resemble 艮 and 巽. Previous scholars referred to the ten trigrams from 《复》 to 《临》 as "辟卦," where "辟" means ruler. They called the four trigrams 《颐》, 《大过》, 《中孚》, and 《小过》 "干卦," where "干" refers to Kan and Li. Similar trigrams are grouped together, but within each group they are further divided. All trigrams with one yang and five yin are derived from 《剥》 and 《复》; those with one yin and five yang are derived from 《姤》 and 《夬》; those with two yang are derived from 《临》, 《观》, and 《小过》; those with two yin are derived from 《遯》, 《大壮》, and 《中孚》; and those with three yang and three yin are derived from 《泰》 and 《否》. Although 《颐》 and 《大过》 are also considered "干卦," they have yin and yang facing each other at both ends and interacting in the middle, resembling the structure of double Kan and Li. They are not as pure as 《中孚》 and 《小过》, so they are grouped with 乾 and 坤 as unchanging trigrams. Therefore, these twelve trigrams are either "辟卦" or "干卦," while the remaining forty-two trigrams are derived from them through transformation.

泰：陽息至三，乾長坤消，陽大陰小，故卦辭曰小往大來；陽升陰降，故《象傳》曰天地交。否：陰息至三，坤長乾消，陰小陽大，故卦辭曰大往小來；陰降陽升，故《象傳》曰天地不交。

The hexagram Tai: Yang energy grows to the third line. Heaven gradually increases while Earth gradually decreases. Yang is great, Yin is small. Yin retreats and Yang comes, so the hexagram statement says "small goes away, great comes." Yang rises, Yin descends, and the two energies meet, so the Great Image says "Heaven and Earth interact, hence Tai." The hexagram Po: Yin energy grows to the third line. Earth gradually increases while Heaven gradually decreases. Yin is small, Yang is great. Yang retreats and Yin comes, so the hexagram statement says "great goes away, small comes." Yin continuously descends while Yang continuously ascends, and they move apart from each other, so the Great Image says "Heaven and Earth do not interact, hence Po."

夬：五陽決一陰為乾，卦名夬。夬上猶餘一陰，兼兌體，兌為羊、為口舌，故爻辭曰羊、曰號。姤：乾下遇一陰，卦名姤。姤上五陽，下來一陰，兼巽體，巽為木、為魚，故爻辭曰柅、曰杞、曰魚。

The hexagram "Gua" consists of five yang lines that remove the upper yin line, resulting in the pure hexagram Qian. Hence, the hexagram is named "Gua," meaning to remove. There is still one yin line remaining above, and the hexagram also includes the trigram Dui, which represents sheep and speech. Therefore, the line statements mention "leading sheep, regret disappears," and also include words expressing vigilance and crying. The hexagram "Gou" has the trigram Qian below and one yin line above, so it is named "Gou," meaning encounter. The hexagram also includes the trigram Xun, which represents wood and fish. Therefore, the line statements say "attached to the golden hook," "using杞to wrap a melon," and "enclosing fish."

剝：五陰剝一陽為坤，卦名剝。下為五陰，上餘一陽，兼艮體，坤為輿，艮為廬，爻辭曰小人剝廬，言剝落上陽為坤也。復：坤下一陽初生，卦名復。上五陰，下生一陽，兼震體，震位居東，於時為春，於德為仁，二爻《象傳》曰仁，謂震也。

The hexagram "Bao" (Breaking): Five yin lines have stripped the single yang line to the point where it becomes pure K'un, hence the name "Bao." The lower five lines are all yin, and the upper line is the only yang, making the hexagram combine Gen and K'un. Gen represents a dwelling, and K'un represents a carriage, so the line statement of the top nine says "small people break the dwelling," meaning that removing the upper yang line results in K'un. The hexagram "Fu" (Return): A single yang line is reborn beneath the K'un, hence the name "Fu." The upper five lines are yin, and the lower line is the newly born yang, making the hexagram combine Zhen. Zhen is located in the east and corresponds to spring and the virtue of benevolence, so the image commentary of line six says "a fortunate return, because of the benevolence below," where "benevolence" refers to Zhen.

大過：二陰居外，四陽居中，卦名大過，言陽過也。中互重乾，外兼坎體，上應純乾卦，下乾純坎卦，《象傳》言獨立不懼、遯世無悶者，乾象也；爻辭言過涉滅頂者，坎象也。頤：二陽居外，四陰居中，卦名頤，言象口輔也。中互重坤，外兼離體，上應純坤卦，下乾純離卦，《象傳》言養為坤象，蓋坤地萬物皆致養焉；爻辭言靈龜為離象，蓋離為龜也。夫夬姤剝復大過頤六卦，是乾坤兼六子也。一陰一陽之卦皆可自夬姤剝復推移，而頤大過二卦雖具坎離之體，實為互坤互乾，乾坤為不易卦，故此二卦亦無可移也。

The hexagram "Da Guo" has two yin lines outside and four yang lines in the middle. Its name "Da Guo" means that yang is excessive. The four central lines form a double Qian, and the outer form combines with Kan. The upper part corresponds to pure Qian, and the lower part connects to pure Kan. Therefore, the Great Image says, "Independent and fearless, to retreat from the world without being distressed," which reflects the strong and vigorous nature of Qian. The line statement of the sixth line at the top says, "Crossing a river and drowning the head," which reflects the image of Kan water. The hexagram "Yi" has two yang lines outside and four yin lines in the middle. Its name "Yi" comes from the image of the upper and lower jaws opening. The four central lines form a double Kun, and the outer form combines with Li. The upper part corresponds to pure Kun, and the lower part connects to pure Li. Therefore, the Commentary on the Judgment discusses "nourishing," which reflects the image of Kun—the earth nourishing all things. The line statement of the first nine says, "Abandon your spiritual turtle," which reflects the image of Li—Li is associated with the turtle. In summary, the hexagrams "Guai," "Gou," "Bo," "Fu," "Da Guo," and "Yi" all combine the elements of Qian and Kun with the six sons. Any hexagram with one yin or one yang line can be derived from "Guai," "Gou," "Bo," and "Fu." As for "Yi" and "Da Guo," although they have the forms of Kan and Li, the central lines actually form Kun and Qian. Since Qian and Kun are the unchanging hexagrams, these two hexagrams cannot be derived.

臨：此重卦之震也。乾天為生物之本為元，震位東方，於時為春，亦生物之始，故卦辭曰元；儻取兌象，不得雲元矣。

The hexagram Li (Fire) is derived by expanding and redrawing the hexagram Zhen (Thunder). Two yang lines are at the bottom, similar to the single yang line in Zhen at the bottom. The heavens, represented by Qian (Heaven), are the fundamental source that nurtures all things, hence it is called "Yuan" (Primordial). Zhen is located in the east and corresponds to the season of spring, which is the beginning of the growth of all things. Therefore, the statement of the hexagram Lin (Approach) says "Yuan, Heng, Li, Zhen," highlighting the character "Yuan." If only the image of the lower trigram Dui (Lake) were considered, the character "Yuan" could not be explained.

觀：此重卦之艮也。艮為門闕，為鬼冥門，故卦辭曰觀盥而不薦，爻辭曰窺觀利女貞也。

The hexagram Guan is formed by enlarging and redrawing the hexagram Gen. There are two yang lines above, similar to the single yang line above in Gen. Gen represents a gate and also the gate to the underworld, so the hexagram statement speaks of ancestral temple sacrifices, saying "washing but not offering," meaning only the ritual of pouring wine to summon the spirits without presenting sacrificial animals. The line statement for the second line says "peeking through a door, advantageous for a woman's constancy," which also refers to looking through a door crack.

遯：此重卦之巽也。巽伏也，有意遯。

The hexagram Dùn is a re-drawn and enlarged version of the hexagram Xun. There are two yin lines at the bottom, just as there is one yin line hidden beneath in Xun. The virtue of Xun is concealment, so this hexagram contains the meaning of withdrawal and seclusion.

故卦曰遯，巽為繩，故爻辭曰繫。

Because the term takes the meaning of withdrawal and retreat, the hexagram is named "Dun," meaning to retreat; since Xun also represents a rope, the line statements for Nine in the Third and Nine in the Fourth say "Xi Dun," meaning to tie up and retreat, using a rope to restrain, so the retreat is not complete.

大壯：此重卦之兌也。兌為羊，故爻辭曰羝羊觸籓、喪羊于易。

The hexagram Da Zhuang is formed by enlarging and redrawing the hexagram Dui. It has four yang lines at the bottom and two yin lines at the top, with the upper part resembling the single yin line at the top of Dui. Since Dui represents a sheep, the line statement says "the ram butts against the fence," meaning a male ram uses its horns to push against a fence, caught between advancing and retreating. It also says "losing the sheep on the field," meaning losing a sheep on the edge of a field.

小過：此重卦之坎也。坎為陷，為弓，故爻辭曰弋、曰穴。

The hexagram Xiao Guo is formed by enlarging and redrawing the hexagram Kan. It has two yang lines in the middle and two yin lines above and below, just like the single yang line of Kan that is trapped between two yin lines. Kan represents a pit or a depression, as well as an arch or bow. Therefore, the line statement of the sixth line in the fifth position says, "The public shoots with a bow to take what is hidden in a hole." Here, "yi" refers to the bow, and "xue" refers to the pit.