The Trigram of the Cauldron (Wind below, Fire above)

《鼎》，《序卦》：“革物者莫若鼎，故受之以鼎。”鼎之為用，所以革物也，變腥而為熟，易堅而為柔，水火不可同處也，能使相合為用而不相害，是能革物也，鼎所以次革也。為卦，上離下巽。所以為鼎，則取其象焉，取其義焉。取其象者有二：以全體言之，則下植為足，中實為腹，受物在中之象，對峙於上者耳也，橫亙乎上者鉉也，鼎之象也；以上下二體言之，則中虛在上，下有足以承之，亦鼎之象也。取其義，則木從火也，巽入也，順從之義，以木從火，為然之象。火之用惟燔與烹，燔不假器，故取烹象而為鼎，以木巽火，烹飪之象也。

The hexagram "Ding" (Tripod) is explained in the "Xugua Zhuan" as: "Nothing is more effective at transforming things than a tripod, hence it follows the hexagram 'Ge' (Revolution)." The function of a tripod lies in transforming the nature of things: turning raw and pungent into mature, and hard into soft. Water and fire naturally cannot coexist, yet a tripod enables them to combine and function together without harming each other. This is the ability to transform things, hence the hexagram "Ding" comes after "Ge." In terms of the structure of the hexagram, the upper trigram is Li (Fire), and the lower trigram is Xun (Wind). It is called "Ding" for two reasons: one is the image of the tripod, and the other is the meaning of the tripod. Regarding the image, there are two aspects: when looking at all six lines together, the lowest line stands upright like the tripod's legs, the middle lines are full like the body of the tripod, which is the image of holding things inside. The two lines above are upright like the handles of the tripod, and the line across the top is like the bar used to lift the tripod, which is the image of the tripod. When looking at the upper and lower trigrams, the empty part is above, and the legs below support it, which is also the image of the tripod. Regarding the meaning, it is about wood yielding to fire: Xun means "entering," which implies yielding. Wood yielding to fire is the image of burning. Fire is used only for roasting and cooking. Roasting does not require a vessel, so the image of cooking becomes the tripod—wood yielding to fire is the image of cooking.

制器取其象也，乃象器以為卦乎？曰：制器取於象也，象存乎卦，而卦不必先器。聖人制器，不待見卦而後知象，以眾人之不能知象也，故設卦以示之。卦器之先後，不害於義也。或疑鼎非自然之象，乃人為也。曰：固人為也，然烹飪可以成物，形制如是則可用，此非人為，自然也。在井亦然，器雖在卦先，而所取者乃卦之象，卦復用器以為義也。

Someone asked: If making objects is based on the images of the trigrams, then is it not the case that we are making trigrams according to the form of objects? The answer is: Although making objects is based on images, the image originally exists within the trigrams. However, the trigrams do not necessarily appear before the objects. The sages made objects without needing to first see the trigrams to understand the image. They established trigrams to guide people because people could not themselves grasp the image. Whether the trigrams or the objects came first does not affect the meaning. Another person doubted: The tripod is not a natural form, but a man-made object. The answer is: The tripod is indeed man-made. However, cooking can make food mature, and the form of the tripod is suitable for this function. This is not something humans can invent at will, but follows the natural principle. The hexagram of the Well is also like this: although the object appears before the hexagram, the image taken by the hexagram is still the image of the hexagram itself, and the hexagram defines its meaning through the object.

鼎：元吉亨。以卦才言也。如卦之才，可以致元亨也。止當云元亨，文羨吉字。卦才可以致元亨，未便有元吉也。彖復止雲元亨，其羨明矣。《彖》曰：鼎，象也。卦之為鼎，取鼎之象也；鼎之為器，法卦之象也。有象而後有器，卦復用器而為義也。鼎，大器也，重寶也，故其制作形模，法象尤嚴。鼎之名正也，古人訓方，方實正也。以形言，則耳對植於上，足分峙於下，周圓內外，高卑厚薄，莫不有法而至正，至正然後成安重之象。故鼎者法象之器，卦之為鼎，以其象也。

The Hexagram Statement of the Hexagram Geng says: "Original auspiciousness and smoothness." This refers to the quality of the hexagram: the quality of this hexagram can lead to great smoothness. In fact, it should only be "Original auspiciousness and smoothness," and the character "auspiciousness" is an addition. The quality of the hexagram can lead to great smoothness, but it does not necessarily mean immediate great auspiciousness; the Commentary on the Judgment only mentions "Original auspiciousness and smoothness," indicating that the character "auspiciousness" is redundant. The Commentary on the Judgment says: "Geng represents an image." The reason this hexagram is called Geng is because it takes the image of a tripod. This vessel was actually made in accordance with the image of the hexagram. Only after there is an image can there be a vessel, and the hexagram establishes its meaning through the vessel. The tripod is a significant and valuable vessel, so its shape and form are particularly strict in following the image. The name "tripod" comes from the meaning of correctness; ancient people interpreted "tripod" as "square," and "square" is essentially correctness. In terms of its shape, two ears are upright on top, three legs are spread out below, the roundness of the body, the depth inside and out, the height above and below, and the thickness of the walls—all are strictly in accordance with standards and extremely correct. Only when it is extremely correct can it achieve a stable and solemn appearance. Therefore, the tripod is a vessel that follows the image, and this hexagram is called Geng precisely because it has this image.

以木巽火，亨飪也；聖人亨以享上帝，而大亨以養聖賢。以二體言鼎之用也。以木巽火，以木從火，所以亨飪也。鼎之為器，生人所賴至切者也。極其用之大，則聖人亨以享上帝，大亨以養聖賢。聖人，古之聖王。大，言其廣。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。

The Commentary on the Judgment says: "Using wood to assist fire, it is used for cooking and preparing food; the sage uses it to offer sacrifices to the Supreme Deity, and great use of it is made to nourish the sages and virtuous men." This refers to the function of the tripod as expressed by its upper and lower parts. "Using wood to assist fire" means using wood to follow fire, thus enabling cooking. The tripod is the most essential utensil for living people. Extending its use to its greatest extent, it is that the sage cooks animals to offer sacrifices to the Supreme Deity, and also uses it extensively to nourish the sages and virtuous men. Here, "sage" refers to ancient sage-kings; "great" indicates the wide scope. The Commentary on the Judgment then continues: "Flexible and responsive, with clear ears and eyes, soft and advancing upward, attaining the center and responding to the firm, thus achieving the beginning of great success."

有天地，然後萬物生焉。盈天地之間者唯萬物，故受之以屯。屯者，盈也。屯者，物之始生也。物生必蒙，故受之以蒙。蒙者，蒙也，物之穉也。物穉不可不養也，故受之以需。需者，飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師，師者，眾也。眾必有所比，故受之以比。比者，比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者，通也。

First there was Heaven and Earth, represented by the two trigrams Qian (Heaven) and Kun (Earth), and then all things came into being from them. All things are filled within Heaven and Earth, so after Qian and Kun comes the trigram Zun (Obstruction). "Zun" means fullness, and also signifies the beginning of all things. The character "Zun" is composed of "Ce" and "Yi", where "Ce" represents grass and "Yi" represents the earth, just like the tender sprouts of plants emerging from the soil. When all things first begin, they are necessarily naive and immature, so after Zun comes Meng (Obstinacy), which refers to the state of being naive and immature, indicating the early stage of things. Immature things cannot help but require nourishment, so after Meng comes Xu (Waiting), which discusses the way of food and drink. Where there is food and drink, there must be contention, so after Xu comes Song (Contention). When contention arises, there must be a gathering of people, so after Song comes Shi (Army), meaning a gathering of people or an army. When people gather together, they must have someone to rely on, so after Shi comes Bi (Union), meaning to be close and support each other. After union, there must be accumulation, so after Bi comes Xiao Xu (Small Accumulation). Only after accumulation can there be propriety, so after Xiao Xu comes Li (Walking), originally meaning shoes, but extended to mean practicing propriety. When one practices propriety and becomes smooth and unimpeded, then one can achieve peace and stability, so after Li comes Tai (Greatness), meaning smoothness and ease.

物不可以終通，故受之以否。物不可以終否，故受之以同人。與人同者，物必歸焉，故受之以大有。有大者不可以盈，故受之以謙。有大而能謙必豫，故受之以豫。豫必有隨，故受之以隨。以喜隨人者必有事，故受之以蠱。蠱者，事也。有事而後可大，故受之以臨。臨者，大也。物大然後可觀，故受之以觀。可觀而後有所合，故受之以噬嗑。嗑者，合也。物不可以苟合而已，故受之以賁。賁者，飾也。

Things cannot always be smooth and unimpeded, so after the Hexagram Tai (Prosperity) comes the Hexagram Po (Obstruction). The Hexagram Po has Heaven above and Earth below, and Heaven and Earth do not interact, hence it represents blockage. Things cannot remain blocked forever, so after the Hexagram Po comes the Hexagram Tongren (Union). Those who can harmonize with others will surely have people following them, so after the Hexagram Tongren comes the Hexagram Dayou (Great Possession). In ancient times, a bountiful year was called "you," and a great bountiful year was called "dayou." Possessing great abundance should not lead to self-satisfaction, so after the Hexagram Dayou comes the Hexagram Qian (Humility). Being great yet humble will surely bring peace, so after the Hexagram Qian comes the Hexagram Yu (Joy). "Yu" means joy. The Hexagram Yu has Earth below and Thunder above. Thunder emerging from the earth causes all things to flourish. Joy is always accompanied by others, so after the Hexagram Yu comes the Hexagram Sui (Following). Those who follow others out of joy will surely bring about disturbances, so after the Hexagram Sui comes the Hexagram Gu (Trouble). "Gu" means affairs. The character "gu" originally refers to food in a vessel rotting and producing insects, and by extension means decay and disorder. When there are affairs to deal with, one can grow stronger, so after the Hexagram Gu comes the Hexagram Lin (Approaching). "Lin" means grandeur. The Hexagram Lin has two yang lines gradually increasing and approaching the four yin lines. When things are grand, they are worthy of observation, so after the Hexagram Lin comes the Hexagram Guan (Observation). When there is something to observe, there will be a gathering, so after the Hexagram Guan comes the Hexagram Shike (Breaking the Upper and Lower). "Shike" means to join together. It refers to having something in the mouth and biting it together. Things cannot merely be haphazardly joined together, so after the Hexagram Shike comes the Hexagram Ben (Brightness). "Ben" means ornamentation.

致飾然後亨則盡矣，故受之以剝。剝者，剝也。物不可以終盡剝，窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄，然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者，養也。不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者，陷也。陷必有所麗，故受之以離。離者，麗也。

When ornamentation reaches its extreme, the way of success is exhausted, so after the Hexagram of Zhen (Brightness), the Hexagram of Bo (Decrease) follows. "Bo" means to peel off — the lower trigram is Kun (Earth) and the upper trigram is Gen (Mountain). A mountain is naturally high and firm, but here it is attached to the earth, hence the meaning of peeling off. Things cannot be peeled off completely and cease to exist. When the yang energy is completely peeled off above, it returns to the lower part to begin again, so after the Hexagram of Bo comes the Hexagram of Fu (Return). Being able to return to its origin means not acting recklessly, so after the Hexagram of Fu comes the Hexagram of Wuwang (No Falsehood). Only with the virtue of not acting recklessly can one speak of cultivation, so after the Hexagram of Wuwang comes the Hexagram of Daxu (Great Accumulation). Only with accumulation can one provide sustenance, so after the Hexagram of Daxu comes the Hexagram of Yi (Nourishment). "Yi" means nourishment — "Yi" originally refers to the cheeks. The hexagram has two yang lines above and below with four yin lines in between, resembling the image of the mouth. Without nourishment, there can be no action, so after the Hexagram of Yi comes the Hexagram of Daguo (Great Excess). Things cannot continue to excess indefinitely, so after the Hexagram of Daguo comes the Hexagram of Kan (Water). "Kan" means to be trapped — a yang line is trapped between two yin lines. After being trapped, there must be something to rely on, so after the Hexagram of Kan comes the Hexagram of Li (Fire). "Li" means to rely on — a yin line relies on a yang line.

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，然後禮儀有所錯。夫婦之道，不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遯。遯者，退也。

First there was Heaven and Earth, then all things were generated from them. After the emergence of all things, the distinction between male and female was made. After the distinction between male and female, husband and wife were formed. After the formation of husband and wife, father and son were established. After the establishment of father and son, the relationship of ruler and subject was set. After the establishment of ruler and subject, the distinction of high and low, and of respect and hierarchy was formed. Only then did the rites and ceremonies have a place to be established. "错" means to set up or establish. The Lower Classic begins with the Hexagram of "Xian" (咸), which takes the image of the young male in the lower trigram of Gen (艮) and the young female in the upper trigram of Dui (兑), symbolizing the mutualsympathetic response (response) between the two energies to form the relationship of husband and wife. The way of husband and wife must not be short-lived, so after "Xian" comes "Heng" (恒), meaning constancy. The trigrams of Xun (巽) wind and Zhen (震) thunder being in constant interaction represent the image of constancy. However, all things cannot remain in one place forever, so after "Heng" comes "Dun" (遯), meaning retreat or withdrawal.

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。進必有所傷，故受之以明夷。夷者，傷也。傷於外者必反一於家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。

Things will not always retreat; when retreat reaches its extreme, it must turn to action. Therefore, after the Hexagram of Retreat (遯), comes the Hexagram of Great Strength (大壮). However, one cannot be overly strong; when strength is at its peak, it must move forward. Therefore, after the Hexagram of Great Strength comes the Hexagram of Progress (晋), "晋" meaning advancement. The Hexagram of Progress has the Hexagram of Kun (Earth) beneath and the Hexagram of Li (Fire) above; the sun rises above the earth and ascends step by step. However, if one continues to advance without restraint, injury will inevitably follow. Therefore, after the Hexagram of Progress comes the Hexagram of Brightness Dimmed (明夷), "夷" meaning injury. The Hexagram of Brightness Dimmed is the opposite of the Hexagram of Progress; it represents the sun sinking into the earth, with its light harmed. A person who has suffered injury outside will surely return home, so after the Hexagram of Brightness Dimmed comes the Hexagram of the Family (家人). When the principles of the family reach their extreme, discord will arise, so comes the Hexagram of Estrangement (睽), "睽" meaning the two eyes not looking at each other, extended to mean discord and separation. Separation inevitably leads to hardship, so comes the Hexagram of Obstruction (蹇), "蹇" originally meaning a lame gait, extended to mean difficulty.

物不可以終難，故受之以解。解者，緩也。緩必有所失，故受之以損，損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者，決也。決必有遇，故受之以姤。姤者，遇也。

Things will not remain in hardship forever; difficulties will eventually be relieved, so after the hexagram "Jian" (Obstruction) comes "Xie" (Release). "Xie" means relief and loosening, with thunder moving above and rain falling below, allowing accumulated tensions to dissipate. However, once something is relaxed, there will inevitably be some loss or mistake, so after "Xie" comes "Sun" (Loss). Continuous loss leads to a point where it turns into gain, so after "Sun" comes "Yi" (Benefit). Continuous gain eventually leads to a fullness that must be released, so after "Yi" comes "Guai" (Decision). "Guai" means decision and removal, symbolizing five yang lines below deciding to remove the single yin line at the top. Removing the old leads to encountering the new, so after "Guai" comes "Gou" (Meeting). "Gou" means an unexpected meeting, with a single yin line emerging from below and meeting the five yang lines above.

物相遇而後聚，故受之以萃。萃者，聚也。聚而上者謂之升。故受之以升。升而不已必困，故受之以困。困乎上者必反下，故受之以井。井道不可不革，故受之以革。革物者莫若鼎，故受之以鼎。主器者莫若長子，故受之以震。震者，動也。

All things meet and then gather together, so after the hexagram Gou (Meeting), comes Cui (Gathering). When gathering, it can rise upward, which is called ascending, so after Cui comes Sheng (Ascending). A tree grows from the earth, and the sun grows longer and higher. Ascending without stopping leads to exhaustion and difficulty, so after Sheng comes Kun (Obstruction). Those who are obstructed above must return to below, so after Kun comes Jing (Well). Water leaks from the marsh below, and the marsh above dries up, which is called obstruction. Water rises from the wood, drawing it up to nourish people without end, which is called a well. A well, if left long, becomes stagnant, so the method of drawing water from it must be changed and cleaned, so after Jing comes Ge (Change). There is no vessel better than the tripod for changing old things and cooking new flavors, so after Ge comes Ding (Tripod). The person who presides over the ancestral temple and the tripod sacrifices is none other than the eldest son, and in ancient clan systems, the eldest son inherits the ancestral worship, so after Ding comes Zhen (Thunder), which signifies movement.

物不可以終動，止之，故受之以艮。艮者，止也。物不可以終止，故受之以漸。漸者，進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者，大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者，入也。入而後說之，故受之以兌。兌者，說也。

Things cannot keep moving forever; when movement reaches its time, it must stop. Therefore, after the hexagram Zhen (Thunder), which represents movement, comes Gen (Mountain), which signifies stillness. However, one cannot remain still forever, so after Gen comes Jie (Gradual Progress), which means proceeding step by step. In ancient times, when a woman married, she followed the six rites gradually, which is called "Jie." When one moves forward, there must be a destination, so after Jie comes Gui Mei (Return of the Maiden), where "Gui" refers to a woman's marriage. Once one has reached a destination and established a household, it naturally becomes prosperous, so the next hexagram is Feng (Great Excess), meaning grandeur. However, those who push grandeur to its extreme will lose their place of rest, so after Feng comes Lu (Traveler), representing a person wandering without a home. When one is in a foreign place with nowhere to stay, one must be humble and seek acceptance, so after Lu comes Xun (Wind), meaning penetration, as wind enters everywhere without obstruction. Only when one can penetrate into people's hearts can one bring joy, so after Xun comes Dui (Lake), where "Dui" is synonymous with "Yue," meaning joy.

說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節，節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟。終焉。

The mind becomes joyful, and the stagnant energy dissipates accordingly, so after the hexagram "Dui" (Joy), it follows "Huan" (Dispersal). "Huan" means dispersion, like wind moving across water and scattering it in all directions. However, things cannot remain dispersed indefinitely; once dispersed, there must be a system to regulate them, hence "Huan" is followed by "Jie" (Regulation). Water on a marsh with limited capacity symbolizes regulation. When regulation is practiced with sincerity, it gains trust, so "Jie" is followed by "Zhongfu" (Sincerity in the Heart). A person who genuinely holds sincerity will express it through action. Action, however, may slightly exceed the norm, so "Zhongfu" is followed by "Xiaoguo" (Minor Excess). Here, "guo" means passing through or a slight excess, not a mistake. Those who can surpass ordinary limits can accomplish things, hence "Xiaoguo" is followed by "Ji Ji" (Completion). "Ji" means crossing over, and by extension, success. Yet the principles of all things are endless; after success comes a new beginning, so the book concludes with "Weiji" (Not Yet Completed). The order of the sixty-four hexagrams ends here.

乾剛坤柔，比樂師憂。臨觀之義，或與或求。屯見而不失其居，蒙雜而著。震，起也；艮，止也。損益，盛衰之始也。大畜，時也；無妄，災也。萃聚而升不來也，謙輕而豫怠也。噬嗑，食也；賁，無色也。兌見而巽伏也。

The hexagram Qian has all six lines pure yang, so it represents strength and vigorousness; the hexagram Kun has all six lines pure yin, so it represents softness and compliance. The hexagram Bi speaks of proximity and assistance, so it brings joy; the hexagram Shi governs military campaigns and perilous undertakings, so it brings worry. The hexagrams Lin and Guan are opposites; one has two yang lines below and extends upwards, signifying giving; the other has two yang lines above with many yin lines looking up, signifying seeking. The hexagram Zun represents the initial emergence of all things, with each line in its proper position, so it is said to appear without losing its place; the hexagram Meng has two yang lines out of place, with yin and yang mixed, and in the midst of confusion, there is gradually a clear manifestation. The hexagram Zhen signifies movement and rising up, while the hexagram Gen signifies suppression and cessation. The hexagrams Shen and Yi mark the beginning of a transition from prosperity to decline and from decline to prosperity. The hexagram Da Xu signifies cultivating virtue in preparation for the right time, as anciently 'time' and 'wait' were considered the same; the hexagram Wu Wang refers to natural disasters that cannot be sought by human effort, and Jing Fang interpreted this hexagram as representing a year of great drought. The hexagram Cui signifies the gathering of many yin lines within, while the hexagram Sheng signifies the rising of many yin lines outwardly without returning. The hexagram Qian signifies self-effacement and humility, while the hexagram Yu signifies ease and indulgence leading to laziness. The hexagram Shi He signifies holding something in the mouth and chewing, so it is said to mean eating; the hexagram Ben, although referring to ornamentation, has the sun in the mountain without light, so it is said to have no color. The hexagram Dui signifies a single yin line appearing at the top, while the hexagram Xun signifies a single yin line hidden at the bottom.

隨，無故也；蠱，則飭也。剝，爛也；復，反也。晉，晝也；明夷，誅也。井通而困相遇也。咸，速也；恆，久也。渙，離也；節，止也。解，緩也；蹇，難也。睽，外也；家人，內也。否泰，反其類也。

The hexagram "Following" signifies adapting to circumstances and having nothing to do, as the Image Commentary says, "The superior person follows the darkness and rests in ease." The hexagram "Guilt" originally refers to food in a vessel rotting and producing insects, indicating a ruined situation, thus requiring rectification and reform. "Splitting" refers to fruit ripening and falling off, while "Returning" signifies a single yang line returning to its original position, with "反" meaning "return." "Progress" represents the sun rising above the earth, thus symbolizing daylight; "Darkness over the sun" refers to the sun entering the earth, with its light being harmed, hence it is called injury and punishment. "Well" refers to water drawn up from the wood, flowing continuously, thus called "communication"; "Obstruction" refers to water leaking from the marsh below, with the marsh above drying up, thus encountering blockage everywhere. "Attraction" signifies mutualsympathetic response between two energies, arriving without effort, thus being the most rapid; "Constancy" refers to thunder and wind interacting, thus being able to endure. "Dispersal" refers to wind spreading over water, dispersing and dissolving; "Moderation" refers to water being confined within the marsh and knowing when to stop. "Release" refers to thunder and rain causing relief from danger; "Obstruction" refers to encountering danger and stopping, thus making the journey difficult. "Strife" refers to the female trigram being outside the outer trigram, symbolizing a woman leaving home; "Family" refers to the female trigram being inside the inner trigram, symbolizing a woman staying at home. "Opposition" and "Supreme" have opposite trigram lines, and their meanings are also opposite.

大壯則止，遯則退也。大有，眾也；同人，親也。革，去故也；鼎，取新也。小過，過也；中孚，信也。豐，多故也；親寡，旅也。離上而坎下也。小畜，寡也；履，不處也。需，不進也；訟，不親也。

The hexagram Great Strength (Da Zhuang) has four yang lines that have grown too much and have passed the midpoint, reaching their peak and about to stop, hence it is called stopping. The hexagram Retreat (Dun) has two yin lines gradually increasing and pressing upon yang, causing the yang energy to retreat, hence it is called retreat. The hexagram Great Possession (Da You) has the line six five, a yin line in the noble position, with five yang lines above and below all responding, hence it is called numerous. The hexagram Fellowship (Tong Ren) has the line six two in the center and in the correct position, with all the yang lines coming close, hence it is called harmonious. The hexagram Revolution (Ge) is about removing old things, and the hexagram Cauldron (Ding) is about cooking until it is ready and taking the new result. The hexagram Small Excess (Xiao Guo) is about two yin lines passing through two yang lines, with yin being excessive over yang. The hexagram Middle Trust (Zhong Fu) is about sincerity arising from the heart. The hexagram Abundance (Feng) was regarded by ancients as the hexagram of solar eclipse, as solar eclipse is considered an omen of misfortune, hence it is said to have many troubles; being a traveler without a place to stay, hence those who are close are few — the Ming dynasty scholar He Kai and the Qing dynasty scholar Cui Shu both examined the wording and rhyme and determined that the original sentence should be "traveler with few relatives." The fire trigram Li has an upward nature, and the water trigram Kan has a downward nature, and these two are opposite. The hexagram Small Accumulation (Xiao Xu) is about one yin line restraining five yang lines, with many yang and few yin; the hexagram Foot (Lv) refers to walking by stepping, not willing to stay in the original position. The hexagram Waiting (Xu) is about having the trigram Kan (water) ahead as a danger and needing to wait for the right time, hence not advancing; the hexagram Strife (Song) is about heaven and water each following their own path, hence not being close to each other.

大過，顛也。姤，遇也，柔遇剛也。漸，女歸待男行也。頤，養正也，即濟，定也。歸妹，女之終也。未濟，男之窮也。夬，決也。剛決柔也。君子道長，小人道憂也。

The hexagram "Da Guo" represents the Wood trigram Xun being overwhelmed by the Lake trigram Dui, with four yang lines in the middle and both the beginning and end yin lines weak, hence it signifies overturning. "Gou" signifies meeting, with one yin line arising from below and meeting the five yang lines, indicating the soft approaching the strong. "Jian" has the lower trigram Gen (younger son) and the upper trigram Xun (elder daughter), symbolizing that a woman's marriage should await the man's arrival to wed. "Yi" has the upper trigram Gen (stillness) and the lower trigram Zhen (movement), like the mouth taking in food, representing nourishing the body and virtue with righteousness as the auspicious meaning. "Ji Ji" has all six lines in their proper positions, with yin in yin places and yang in yang places, each in their proper place, hence it is called settled. "Gui Mei" represents a young woman marrying the elder son, with the woman's marriage being her lifelong return. "Wei Ji" has all three yang lines losing their proper positions, reaching the extreme at the top, hence it signifies the hardship of a man. "Guai" signifies decision, with five yang lines flourishing and decisively removing the upper yin line, with yang representing the gentleman and yin the petty person, which is the time when the gentleman's way grows and the petty person's way is anxious.

“元”者，善之長也；“亨”者，嘉之會也；“利”者，義之和也；“貞”者，事之乾也。君子體仁足以長人，嘉會足以合禮，利物足以和義，貞固足以乾事。君子行此四德者，故曰：“乾、元、亨、利、貞。”

The "Yuan" in the Hexagram Statement of the "Qian" Hexagram represents the beginning of all good qualities, from which all things originate. "Heng" signifies the gathering of all beauty; anciently, weddings were called "Jia," precisely meaning the assembly of all beauty. "Li" refers to each thing receiving its proper benefit and harmonizing with others; the "Zhongyong" says "Yi is appropriateness," which is exactly this meaning. "Zhen" means perseverance in matters, like a tree's branches growing from the side and the trunk growing straight up; branches and leaves depend on the trunk to stand firm, so "Qian" also signifies both the upright and the root. A gentleman who takes benevolence as his fundamental nature is sufficient to become the leader of people; if he can gather all beauty, he is sufficient to conform to propriety; if he can enable all things to receive their proper benefits, he is sufficient to harmonize with righteousness; if he can maintain firmness and steadfastness, he is sufficient to accomplish his undertakings. A gentleman practices these four virtues of Yuan, Heng, Li, and Zhen, so the Hexagram Statement says: "Qian, Yuan, Heng, Li, Zhen."

初九曰：“潛龍勿用。”何謂也？子曰：“龍德而隱者也，不易乎世，不成乎名，遯世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。”

The Line Statement of the first line of the Qian hexagram says: "A dragon that is hidden, not yet in use." What does this mean? Confucius explains that this refers to a person who possesses the yang strength of a dragon but is temporarily in a low position. He does not change his conduct due to the customs of the world, nor does he eagerly seek fame; he withdraws from society but remains undisturbed within himself, neither disturbed by not being recognized by others nor by being overlooked. He acts according to the way when it is appropriate to be joyful, and avoids things when they are not in accord with the way; his firm and resolute conduct cannot be moved by anyone. This is called "a hidden dragon."

九二曰：“見龍在田，利見大人。”何謂也？子曰：“龍德而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，德博而化，《易》曰‘見龍在田，利見大人’。君德也。”

The Line Statement of the Second Line of the Qian hexagram says: "The dragon appears on the fields, advantageous to meet a great person." What does this mean? Confucius explains that this refers to a person who possesses the virtue of the dragon and resides in the central position of the Inner Trigram, upholding righteousness and maintaining balance. In ordinary speech, one must seek sincerity; in ordinary actions, one must act with caution. One should guard against evil thoughts and cultivate inner sincerity. One's virtue should widely benefit the world without self-praise, and one's benevolence should be broad enough to influence others. The Zhou Changes say, "The dragon appears on the fields, advantageous to meet a great person," which describes the virtue that a sovereign should possess.

九三曰：“君子終日乾乾，夕惕若厲，無咎。”何謂也？子曰：“君子進德修業。忠信所以進德也。修辭立其誠，所以居業也。知至至之，可與幾也。知終終之，可與存義也。是故居上位而不驕，在下位而不憂，故乾乾因其時而惕，雖危無咎矣。”

The line statement of the third line of the Qian hexagram says: "The superior man is diligent all day long and remains cautious at night; although in a dangerous situation, he does not commit mistakes." What does this mean? Confucius explains that the concern of the superior man lies in cultivating virtue and studying learning. Sincere and trustworthy intentions are used to cultivate virtue; refining words and establishing sincerity are used to maintain learning. Knowing where to reach and striving to reach it, such a person can be discussed with regarding "ji" — the Great Treatise says, "ji is the subtle movement, the initial sign of good fortune." Knowing where to stop and decisively stopping, such a person can be accompanied in upholding righteousness. Therefore, he is above the inner trigram but not arrogant, and below the outer trigram but not anxious. He is diligent all day and ever watchful according to circumstances. Thus, even though he is in a dangerous position, he will not suffer misfortune.

九四曰：“或躍在淵，無咎。”何謂也？子曰：“上下無常，非為邪也。進退無恆，非離群也。君子進德修業，欲及時也，故無咎。”

The fourth line of the Qian hexagram says: "Perhaps it will leap up, perhaps it will remain in the deep abyss, but neither action will be wrong." What does this mean? Confucius explains that the nine in the fourth line is a yang line in a yin position. It can ascend to support the nine in the fifth position or descend to correspond with the initial nine. Whether it ascends or descends is not fixed, yet it is not acting with crooked intentions. It can advance to the fifth position or retreat to the third position. Whether it advances or retreats is not fixed, yet it is not departing from its own kind. The six lines of the Qian hexagram are all yang, belonging to the same group. Therefore, the gentleman acts in this way, only to enhance virtue, cultivate learning, and strive to seize the right opportunity. Thus, there will be no calamity.

九五曰：“飛龍在天，利見大人。”何謂也？子曰：“同聲相應，同氣相求。水流溼，火就燥。雲從龍，風從虎。聖人作而萬物覩。本乎天者親上，本乎地者親下。則各從其類也。”

The line statement of the ninth line of the fifth position in the Qian hexagram says: "The dragon soars in the sky, which is favorable for encountering a great person." What does this mean? Confucius explains that things with the same sound naturally respond to each other, and things of the same nature naturally seek each other. Water flows to low and damp places, and fire burns in dry areas; clouds are water vapor, and dragons are creatures of water, so similar things attract each other, hence clouds arise with the dragon. Wind is the movement of air, and the tiger is a fierce beast; when the tiger roars, the wind arises, so the wind comes with the tiger. When a sage arises in a position of authority, all things look up to him. Things originating from heaven naturally adhere to the upper position, and things originating from earth naturally adhere to the lower position—everything merely follows its own kind.

上九曰：“亢龍有悔。”何謂也？子曰：“貴而無位，高而無民，賢人在下位而無輔，是以動而有悔也。”

The Line Statement of the Upper Ninth line of the Qian hexagram says: "A dragon ascending to the highest point will have regret." What does this mean? Confucius explains that the Upper Ninth is at the end of the six lines, holding a lofty position but without an actual office, standing on high ground but without people to govern. The virtuous below are each in their proper places but do not come to assist him. Being isolated and without support, any action he takes brings regret.

“潛龍勿用”，下也；“見龍在田”，時舍也；“終日乾乾”，行事也；“或躍中淵”，自試也；“飛龍在天”，上治也；“亢龍有悔”，窮之災也；乾元“用九”，天下治也。

The line statements of the Qian hexagram explain human affairs. "The hidden dragon does not act" because the initial line, Nine at the Beginning, is in the lowest position and holds a low rank. "The dragon appears in the fields" means the dragon originally belongs in the heavens, but now appears in the fields, temporarily being neglected. "All day long the dragon toils diligently" refers to the third line, Nine in the Third, who works hard. "The dragon may leap in the abyss" indicates the fourth line, Nine in the Fourth, testing the timing. "The dragon flies in the heavens" means the fifth line, Nine in the Fifth, who holds a high position and governs the world. "The exalted dragon brings regret" signifies the top line, Nine at the Top, whose extreme position brings misfortune. The Qian hexagram's "Using all nines" and seeing no leading dragon signifies a state of great order and harmony throughout the world.

“潛龍勿用”，陽氣潛藏；“見龍在田”，天下文明；“終日乾乾”，與時偕行；“或躍在淵”，乾道乃革；“飛龍在天”，乃位乎天德；“亢龍有悔”，與時偕極；乾元“用九”，乃現天則。

The following explanation of the "Qian" hexagram's line statements is based on the principles of heaven. "Qian Long Wu Yong" refers to the yang energy still hidden and not yet active. "Jian Long Zai Tian" indicates the yang energy rising, bringing brightness and splendor to the world. "Zong Ri Qian Qian" means moving in accordance with the changing circumstances. "Hu Yue Zai Yuan" signifies that the nine in the fourth position enters the upper trigram, marking a transformation in the principle of Qian. "Fei Long Zai Tian" represents the yang energy reaching the fifth position and occupying the heavenly position and heavenly virtue. "Kang Long You Hui" means proceeding to the ultimate point along with the changing circumstances. The "Yong Ji" of the "Qian" hexagram reveals the principle of heaven's operation.

乾“元”者，始而亨者也；“利貞”者，性情也。乾始能以美利利天下，不言所利，大矣哉，大哉乾乎，剛健中正，純粹精也。六爻發揮，旁通情也，時乘六龍，以御天也。雲行雨施，天下平也。

The "Yuan" of the Qian hexagram signifies that all things begin from it and proceed smoothly without obstruction; "Li Zhen" refers to the nature and disposition of the Qian principle. Nature is the inherent quality bestowed by heaven, and disposition is the sentiment aroused by external things. Human beings and creatures receive yin and yang and thus possess nature and disposition. The Qian principle creates all things, benefiting the world with beauty and goodness, yet it never boasts of its benefits. This is truly great! Great is the Qian principle, which is strong, vigorous, centered, and steadfast. It is pure without mixture, refined without coarseness—color without mixture is called purity, rice without mixture is called purity, and rice ground to fine powder is called refinement. The six lines each activate and spread out, fully expressing the sentiments of all things. The sage governs these six dragons according to the seasons, just as a driver controls a chariot to manage the heavenly way. Clouds flow and rain is distributed, thus bringing harmony and balance to the world.

君子以成德為行，日可見之行也。“潛”之為言也，隱而未見，行而未成，是以君子弗用也。君子學以聚之，問以辯之，寬以居之，仁以行之。《易》曰：“見龍在田，利見大人。”君德也。

A gentleman takes the virtue he has already cultivated as the foundation for his actions, which is something he can see and practice every day. The term "qian" refers to the situation where virtue is already present but still hidden and not yet revealed, and actions have already begun but have not yet been completed. Therefore, in the first line, the gentleman temporarily refrains from taking action. As for the second line, the gentleman accumulates knowledge through diligent study and clarifies right and wrong through seeking advice. He maintains a broad-minded attitude in his dwelling and acts with benevolence in his conduct. The Zhou Changes say, "The dragon has appeared in the fields, which is favorable for meeting a great person," which describes the virtue that a ruler should possess.

九三重剛而不中，上不在天，下不在田，故乾乾因其時而惕，雖危“無咎”矣。九四重剛而不中，上不在天，下不在田，中不在人，故“或”之，或之者，疑之也。故“無咎”。

Nine three is located at the end of the inner trigram Qian and connects to the beginning of the outer trigram Qian, with two Qians overlapping, hence it is called 'heavy yang'. It is not in the second or fifth positions, so it cannot reach the fifth position's 'heaven' above, nor is it close enough to the second position's 'field' below. It has no support in either direction, so it can only be diligent all day and remain alert to the situation, thus even though it is in a dangerous position, there will be no mistake. Nine four is also heavy yang but not in the central position. It cannot reach the fifth position's heavenly position above, nor is it in the second position's field position below. Although it is in the middle of one trigram, it is not in the third line's person position, so the line statement uses the word 'or'. 'Or' means hesitation and careful observation, waiting for the right time. Only by doing so can there be no calamity.

夫“大人”者，與天地合其德，與日月合其明，與四時合其序，與鬼神合其吉凶。先天而天弗違，後天而奉天時，天且弗違，而況於人乎！況於鬼神乎！

The term "adult" refers to a person like the Nine in the Fifth, who is wise and virtuous. His virtue harmonizes with heaven and earth, his radiance harmonizes with the sun and moon, his actions harmonize with the order of the four seasons, and his judgment of good and evil harmonizes with the principles of the movement and stillness of ghosts and spirits. If he acts before the timing of heaven, heaven does not contradict him; if he acts after the timing of heaven, he follows the command of heaven. Even heaven does not contradict him, how much less would people or ghosts and spirits?

“亢”之為言也，知進而不知退，知存而不知亡，知得而不知喪，其唯聖人乎！知進退存亡而不失其正者，其唯聖人乎！

The term "kang" refers to someone who only knows advancement but not retreat, only knows preservation but not loss, only knows gain but not loss—such a person could hardly be called a sage. Truly understanding the proper limits of progress and retreat, preservation and loss, and always maintaining correctness, perhaps only the sage can do so.

坤至柔而動也剛，至靜而德方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。

The Hexagram of Earth has all six lines as yin, reaching the extreme of softness and compliance. Yet once it responds to yang and moves, it becomes strong and powerful. It is so still that its virtue is square—ancients used round to describe the movement of heaven and square to describe the stillness of earth. The term "zheng" in the Hexagram Statement corresponds to this "square." The Hexagram Statement says, "Firstly losing the way, then gaining the master," and the Wenyan elaborates that following others and gaining their master leads to a constant and unchanging principle. It encompasses all things and its nurturing power is boundless. The way of Earth is probably just the character "shun" (following): serving the grace of heaven and moving with the sequence of time.

積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣。由辯之不早辯也。《易》曰：“履霜，堅冰至。”蓋言順也。

Accumulating good deeds ensures that a family leaves behind excess blessings for its descendants; accumulating evil deeds ensures that a family leaves behind excess calamities for its descendants. When a minister kills his sovereign or a son kills his father, it is not something that happens suddenly in a single day. Its origin is a gradual accumulation over time. It is only because when the time came for discernment, it was not recognized in time. The line statement of the initial line of the Qian hexagram in the Zhou Changes says, 'Having stepped on frost, one should know that the time of hard ice is approaching,' which precisely illustrates the principle of things developing from small beginnings and accumulating gradually, following the natural course of events.

“直”其正也，“方”其義也。君子敬以直內，義以方外，敬義立而德不孤。“直方大，不習無不利。”則不疑其所行也。

In the Line Statement of the Second Line of the Hexagram of Earth, the term "straight" refers to the uprightness of the inner self, and "square" refers to the proper conduct in actions. A gentleman uses "reverence" to straighten his inner self and uses "righteousness" to make his external behavior upright. Once reverence and righteousness are established, virtue naturally grows more abundant and will not be lonely. The Line Statement says, "Straight, square, and vast, without the need for deliberate practice, there is no disadvantage." This is because such a person has no doubts at all about the path he is taking.

陰雖有美，“含”之以從王事，弗敢成也。地道也，妻道也，臣道也。地道“無成”而代“有終”也。

The sixth line in the third position of the Qun hexagram is a yin line in a yang position. Although it contains beauty and virtue, it keeps it hidden and follows the ruler in doing things, not claiming the credit for success. This is the way of the earth, the way of a wife, and the way of a minister. The way of the earth does not take credit for success; it merely takes on the responsibility on behalf of heaven and completes the task to the end.

天地變化，草木蕃，天地閉，賢人隱。《易》曰：“括囊，無咎無譽。”蓋言謹也。君子“黃”中通理，正位居體，美在其中，而暢於四支，發於事業，美之至也！

Heavenly and earthly energies interact and change, causing grass and trees to flourish; when heavenly and earthly energies are blocked and do not meet, the virtuous retreat and hide. The "Line Statement" of the sixth line in the fourth position of the "Kun" hexagram in The Zhou Changes says, "Being as silent as a tightly bound bag, neither making mistakes nor receiving praise," which explains the principle of being cautious and not easily expressing oneself. As for the sixth line in the fifth position, the gentleman possesses the virtue of "yellow," which represents the central quality, and thus understands the principles of literature and culture. In the Five Phases, earth is in the center, and the color of earth is yellow, so yellow is the central color. He occupies the correct position and resides calmly in his body, with virtue contained within, flowing smoothly throughout his limbs and body, and manifesting as a great achievement. This is the ultimate state of beauty.

陰疑於陽必戰，為其嫌於無陽也。故稱“龍”焉猶未離其類也，故稱“血”焉。夫“玄黃”者，天地之雜也，天玄而地黃。

The sixth line at the top of the Qun hexagram says that the yin energy has gathered and become strong enough to match the yang. Therefore, it must fight against the yang. Since people doubt that there is no yang left here, the line statement specially refers to it as "dragon." However, it has not yet completely separated from the category of yin, so it is also called "blood." As for the phrase "xuanyang" in the line statement, it refers to the mixture of the two colors of heaven and earth: the sky is dark black and the earth is yellowish soil. This is exactly the scene of yin and yang meeting, fighting, and both suffering defeat.

昔者聖人之作《易》也，幽贊於神明而生著，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德，而理於義，窮理盡性，以至於命。

In ancient times, the sages composed the Zhou Changes, deeply seeking the mysterious and profound transformations of heaven and earth. Therefore, they established the method of divination using the yarrow stalks. They took "three for heaven, two for earth" — the smallest numbers containing both yin and yang — as the basis for their calculations. By observing the changes of old yin, old yang, young yin, and young yang, they established the structure of the hexagrams. By moving the lines of hardness and softness in a reciprocal manner, they generated the positions of the lines. This book harmonizes with the way of heaven and the virtue it embodies, orders the appropriate ways of things, exhausts the principles of all things, and thoroughly explores their nature, reaching up to the mandate of heaven.

昔者聖人之作《易》也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義。兼三才而兩之，故《易》六畫而成卦。分陰分陽，迭用剛柔，故《易》六位而成章。

In ancient times, the sages composed the Zhou Changes in order to follow the principles of nature and destiny. Therefore, they established the principle of Heaven as "Yin" and "Yang," referring to the qi of Heaven; the principle of Earth as "flexibility" and "rigidity," referring to the substance of Earth; and the principle of Humanity as "benevolence" and "righteousness," referring to the virtue of Humanity. By combining the three principles of Heaven, Earth, and Humanity and adding another layer of overlap, the Zhou Changes require six lines to form a single hexagram. Among the six positions, Yin and Yang positions are distinguished, and the lines alternate between rigid and flexible, so the six lines of the Zhou Changes are intermingled with Yin and Yang, thus forming a rich and varied pattern.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故《易》逆數也。

Heaven is above, Earth is below, and the positions of respect and hierarchy are established; the energies of Mount Gen and Lake兑 flow into each other, the Thunder Zhen and Wind Xun approach and clash with each other, and the Water Kan and Fire Li do not dislike or extinguish each other. The Eight Trigrams are thus arranged in pairs. Calculating past events follows a progressive order, as past events develop from simple to complex, from one to myriad, and the trend is forward. However, predicting future events involves a reverse process, starting from the 1,520 strategies and working back to the numbers nine, eight, seven, and six, moving from many to few, and the trend is backward. It is for this reason that the Zhou Changes use reverse calculation.

雷以動之，風以散之，雨以潤之，日以烜之，艮以止之，兌以說之，乾以君之，坤以藏之。

Thunder and lightning are used to stir up all things; a single spring thunder causes all creatures to startle. Wind from Xun disperses all things, spreading life qi in all directions. Rain from Kan moistens all things. The sun from Li dries out all things, "xuan" means to make dry. Mountain from Gen stops all things. Marsh from Dui delights all things, "shuo" is the same as "yue". Heaven from Qian governs and rules all things. Earth from Kun contains and nurtures all things.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。

The heavenly sovereign governing generation and transformation originates from the Zhen trigram's eastern direction, proceeds to the Xun trigram's southeast to establish order, manifests in the Li trigram's south, focuses on nurturing in the Kun trigram, expresses joy in the Dui trigram, achieves yin and yang interaction in the Qian trigram, experiences labor and retreat in the Kan trigram, and finally completes the end and begins anew in the Gen trigram.

萬物出乎震。震，東方也。齊乎巽。巽，東南也。齊也者言萬物之絜齊也。離也者，明也。萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。

All things begin to sprout from the Zhen trigram, which represents the east. Zhen symbolizes the sound of spring thunder, which stirs the vitality of all things. All things grow in order within the Xun trigram, which is the southeast trigram. "Order" refers to the alignment and neatness of all things, where "qie" originally meant to measure with a rope, and later came to mean to adjust and align. Li represents brightness; at this stage, all things become visible to each other. It is the trigram of the south. In ancient times, the south was considered the honorable direction, facing south while governing the world, following the direction of brightness, probably drawing from this trigram.

坤也者，地也，萬物皆致養焉，故曰致役乎坤。兌，正秋也，萬物之所說也，故曰說言乎兌。戰乎乾。乾，西北之卦也，言陰陽相薄也。坎者，水也。正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮，東北之卦也，萬物之所成終。而所成始也。故曰成言乎艮。

Kun represents the earth, where all things receive nourishment, so it is said, "It brings about the nurturing of all things." Dui corresponds to the time of late autumn when all things are mature and joyful, so it is said, "It expresses joy." As for "Zhan hu Qian," Qian is the trigram of the northwest, located at the intersection of autumn and winter, indicating the approach and meeting of yin and yang energies. Kan represents water, the trigram of the north, symbolizing toil and exhaustion, as all things here retreat and rest, so it is said, "It involves labor." Gen is the trigram of the northeast, located between the end of the previous year and the beginning of the new year, where all things complete their endings and begin anew, so it is said, "It expresses completion."

神也者，妙萬物而為言者也。動萬物者，莫疾乎雷；橈萬物者，莫疾乎風；燥萬物者，莫煥乎火；說萬物者，莫說乎澤；潤萬物者，莫潤乎水；終萬物始萬物者，莫盛乎艮。故水火不相逮，雷風不相悖，山澤通氣，然後能變化，即成萬物也。

The term "spirit" refers to the mysterious and unpredictable power that generates and transforms all things. The force that moves all things is none more swift than thunder; the force that spreads and carries all things is none more swift than wind; the force that dries all things is none more intense than fire; the force that brings joy to all things is none more pleasing than marshes; the force that nourishes all things is none more moistening than water; and the force that ends and begins all things is none more effective than the mountain. Thus, although water and fire are opposites in nature, their energies pursue each other; although thunder and wind are opposing forces, they do not contradict each other; and mountain and marsh share a connected energy. Only through the mutual interaction and crossing of yin and yang can transformation occur, and thus all things are formed.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。

In terms of the virtues of each of the Eight Trigrams: Qian represents strength and perseverance, Kun represents flexibility and bearing, Zhen represents vigorous movement, Xun represents penetration without interruption, Kan represents a yang element sinking between two yin elements to form a dangerous situation, Li represents a yin element attached between two yang elements to form attachment, Gen represents stillness and immobility, and Dui represents joy and speech.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為澤。

In terms of the animals associated with the Eight Trigrams, Qian represents perseverance and movement, hence the image of a horse; Kun signifies flexibility and bearing heavy burdens, hence the image of an ox; Zhen symbolizes vigorous movement and transformation, hence the image of a dragon; Xun represents concealment and awareness of time, hence the image of a rooster; Kan signifies water, and since pigs enjoy water, the image is a pig; Li represents civilization, hence the image of a colorful wild chicken; Gen signifies stillness and guarding, hence the image of a dog; Dui originally referred to sheep, but the transmitted text mistakenly writes it as 'lake'.

乾為首，坤為腹，震為足，巽不股，坎為耳，離為目，艮為手，兌為口。

In terms of the human body corresponding to the Eight Trigrams, Qian is at the top and is respected, so it corresponds to the head; Kun can contain and hide, so it corresponds to the abdomen, as the "Su Wen" says the abdomen is where the utmost Yin resides; Zhen is active, so it corresponds to the feet; Xun corresponds to the thighs, where the character "不" should be read as "为"; Kan corresponds to the ears, Li corresponds to the eyes, and the "Huainanzi" says "ears and eyes are the sun and moon"; Gen is associated with stopping, so it corresponds to the hands; Dui is associated with speech, so it corresponds to the mouth.

乾，天也，故稱乎父；坤，地也，故稱乎母。震一索而得男，故謂之長男，巽一索而得女，故謂之長女；

Heaven is Qian, so in the family it is called the father; Earth is Kun, so it is called the mother. Qian and Kun interact and seek each other to produce six sons: when Kun seeks Qian for the first time, it obtains a yang line and becomes Zhen, so Zhen is called the eldest son; when Qian seeks Kun for the first time, it obtains a yin line and becomes Xun, so Xun is called the eldest daughter.

坎再索而得男，故謂之中男，巽一索而得女，故謂之長女；坎索而得男，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。

The second draw yielded a yang line, forming Kan, hence Kan is called Zhong Nan (Middle Male); the second draw yielded a yin line, forming Li, hence Li is called Zhong Nu (Middle Female); the third draw yielded a yang line, forming Gen, hence Gen is called Xiao Nan (Young Male); the third draw yielded a yin line, forming Dui, hence Dui is called Xiao Nu (Young Female). The names of the eight trigrams' parents and six children are thus determined. (In the current transmission, this passage has repetitions and errors, with the sentences "Xun one draw yields a female" and "Kan two draws yield a male" appearing again, and the correct order should be Zhen and Xun as the older, Kan and Li as the middle, and Gen and Dui as the younger.)