Volume Nine The Zhou Changes (I Ching) Explanation of the Hexagram Transmission Ninth

昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而倚數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道德而理於義，窮理盡性以至於命。昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。

In former times, the sages composed the Zhou Changes, secretly receiving the assistance of divine spirits to create the method of divination using the yarrow stalks. They referred to the number three of heaven and the number two of earth to establish the number for forming a hexagram. Observing the changes of yin and yang, they established the structure of the hexagram. By exerting the mutual generation of hardness and softness, they produced the lines of the hexagram. This made it harmonious with morality and orderly in rationality, thoroughly investigating the principles of all things and fully revealing the nature of human beings, reaching all the way to the mandate of heaven. In former 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," the principle of earth as "softness" and "hardness," and the principle of human beings as "benevolence" and "righteousness." Taking the three elements of heaven, earth, and humanity into account, each divided into two, the Zhou Changes used six lines to form a hexagram. The positions of the lines distinguish between yin and yang positions, alternately using soft and hard lines, so the Zhou Changes arranged six lines to form a text.

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。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兊以說之，乾以君之，坤以藏之。

Heaven is above and Earth is below, each occupying its proper position. Mountains and marshes share the same breath, thunder and wind interact with each other, and water and fire do not dislike or extinguish each other. The Eight Trigrams thus interconnect and complement each other. Calculating past events follows a sequence forward, while predicting future events works backward. Therefore, the Book of Changes uses reverse calculation. Thunder is used to stimulate all things, wind is used to scatter all things, rain is used to nourish all things, the sun is used to warm all things, "Geng" is used to stop all things, "De" is used to delight all things, "Qian" is used to govern all things, and "Kun" is used to gather all things.

昔者聖人之作易，原其元而傳其理也。太極生兩儀，兩儀生四象，而萬物興焉。夫造者之大德也，幽深而無形，神運而明備，物得生成也。故聖人揚其幽於神明，而為治道之始也。蓍也者，神也，虛而周也，含其數而無太極之象也。物始兆，故參無以有之，曰天；兩而形之，曰地。依其數而推之，得四象之生成焉，人理之變化焉。始見者陰陽也，易而變之，而得其時，故天道成也。

In ancient times, the sages composed the Zhou Changes to trace the origin of the principles of creation and to convey their meanings. The Taiji gave rise to the two principles, and the two principles gave rise to the four images, thus giving birth to all things. The great virtue of creation is profound and formless, mysteriously moving and manifesting in brightness, thus enabling all things to come into being. Therefore, the sages made this profound principle evident through divine means, serving as the beginning of governance. The yarrow stalks are objects that connect with the divine; they are tranquil and pervasive, containing numbers but without the form of Taiji. When all things first showed signs, they used the number three to generate existence from non-existence, called Heaven; and used the number two to give form, called Earth. By following the numbers of Heaven three and Earth two, the four images were generated, and the changes of human affairs were included within them. The first to appear were Yin and Yang, changing and shifting in accordance with their proper times, thus establishing the principle of the heavenly way.

故聖人以之立卦，乗氣散化而為形，用而之事，曰剛柔也，兼地道而成也。因而重之，生爻。兩儀分而萬物作，聖人為之主焉，故上和順於道德，可以生而化象其陰陽也；下以施佈於仁義，可以養而制用，其柔剛也。故原其始，致其終，窮其理而盡得天下之理，靜而順其時之命而行也。聖人之作易也，將以順性命之理也。故立天之道，曰陰與陽，氣之始也；立地之道，曰柔與剛，形之變也；立人之道，曰仁與義，德之偕也。合兩而後成也，故兼三才而兩之，故易六畫而成卦也。

Therefore, the sage established the hexagram structure based on it: by following the flow and transformation of qi, it takes form. When applied to human affairs, it is called "Yang" and "Yin," which is derived from the principles of the Earth. Thus, the eight trigrams were combined two by two to produce the six lines of a hexagram. The two principles, Yang and Yin, stand apart, and thus all things come into being. The sage acts as the master within this framework, so he harmonizes with moral principles above, enabling the generation and nurturing of all things by taking the image of Yin and Yang; and he spreads benevolence and righteousness below, enabling the cultivation of the people and the regulation of their use, following the principles of softness and firmness. Therefore, by tracing its origin and examining its end, one exhausts the principles and fully understands the ways of the world, acting calmly in accordance with the destiny given by the times. The sage composed the Zhou Yi to follow the principles of life and nature. Therefore, he established the principle of Heaven as "Yin" and "Yang," which is the beginning of qi; the principle of Earth as "Soft" and "Firm," which is the transformation of form; and the principle of humanity as "Ren" and "Yi," which is the matching of virtue. All these require the combination of the two to be complete, so they take the three elements and divide them into two, hence the Yi uses six lines to form a hexagram.

陰陽者，相生而為之化也，未始相離也。陽為君焉，物之始生，陽也。陽始生而濳於陰也，子之建也。雖曰陽之生，未有其位，故爻之初為無，其實陽之兆也。陰耦也，兩成之有其位也，其道卑焉，故爻之二為陰也。陰過則陽生，三竒數也，三而小成一卦之主也，故爻之三為陽也。陽變則陰生，位承上也，地之數也，故爻之四為陰也。數之積陰之變，則陽生也，天之數也，而得其中，而下富其民也，故爻之五為陽也。陽極則消而為陰，氣終則道窮也，故曰無位也。此天道之變，陰陽相更，聖人象之而分陰陽，迭用剛柔，故易六爻位而成文也。

Yin and Yang are mutually generating and cause change, never having been separated. Yang holds the position of the ruler; all things begin to grow, relying on Yang energy. When Yang first arises, it is hidden within Yin, just as the energy of a year begins in the month of Zi. Though Yang has already emerged, it has not yet attained a line position, so the first line is called "without position," which is actually the initial sign of Yang. Yin is an even number, formed by two lines, thus having its own position. Its way is lowly, so the second line belongs to Yin. When Yin becomes excessive, Yang arises again. Three is an odd number, and by the third line, Yang has already begun to take shape, becoming the master of the lower trigram, so the third line belongs to Yang. When Yang changes, Yin arises. The fourth line's position follows the upper trigram, belonging to the number of earth, so the fourth line belongs to Yin. As numbers accumulate and Yin changes again, Yang arises once more. The fifth line belongs to the number of heaven and is located in the center of the upper trigram, able to bring prosperity to the people below, so the fifth line belongs to Yang. When Yang reaches its extreme, it retreats and becomes Yin. When energy reaches its end, the way also comes to an end. Thus the top line is called "without position." This is the change of the heavenly way and the alternation of Yin and Yang. The sages took inspiration from this to distinguish Yin and Yang positions, alternately using strong and weak lines. Therefore, the Book of Changes arranges six lines to form its text.

定天地之位，合二物之交，通山澤之氣，雷風相薄而大，水火相革而生，重錯八卦以觀其所適，而天下之理得矣。如日月之更也，如四時之代也，古今往來其道一也。故往者從而數之，來者逆而前之，是故逆數者，易之智也。雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兊以說之，乾以首而倡之，坤以藏而成之。觀其□合之所以而象之，思其爻變之道而懼之，可以逆其數而違諸悔也。

Determine the positions above and below heaven and earth, combine the interaction of yin and yang, connect the qi of mountains and marshes, let thunder and wind interact and create greater momentum, let water and fire transform into each other and generate all things. By overlapping and interweaving the eight trigrams, observe their respective tendencies, and thus all the principles of the world are understood. This is like the alternation of day and night, and the change of the four seasons; the principle has always been the same throughout history. Therefore, for what has already passed, follow the sequence forward; for what is yet to come, trace backward, so "reverse counting" is the wisdom of the Book of Changes. Thunder is used to stimulate all things, wind to scatter them, rain to nourish them, and the sun to warm them. "Gen" is used to stop all things, "Dui" to bring joy to them, "Qian" to lead and promote all things, and "Kun" to collect and complete them. Observe the reasons for their mutual coordination and take them as symbols, ponder the principles of yao changes and remain cautious and alert, thus one can reverse the numbers and avoid regret.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兊，戰乎乾，勞乎坎，成言乎艮。萬物出乎震，震東方也。齊乎巽，巽東南也。齊也者，言萬物之潔齊也。離也者，明也，萬物皆相見，南方之卦也。聖人南面而聽天下，嚮明而治，蓋取諸此也。坤也者，地也，萬物皆致養焉，故曰致役乎坤。兊，正秋也，萬物之所說也，故曰說言乎兊。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。

Heavenly Emperor starts from the trigram Zhen, and through Xun, brings order to all things. At Li, he meets all things; at Kun, he controls all things to nourish them; at Dui, he brings joy to all things; at Qian, yin and yang contend; at Kan, all things are weary; at Gen, all things reach their end and begin anew. All things sprout from Zhen, which is the trigram of the East. Order is established through Xun, which is the trigram of the Southeast; "order" means that all things grow clean and orderly. Li represents brightness, and at this point all things appear to each other; it is the trigram of the South. Sages face south to govern the world, looking toward brightness to rule, probably taking this as a symbol. Kun represents the earth, where all things receive nourishment, so it is said "all things are controlled by Kun." Dui corresponds to the middle of autumn, a time when all things are mature and joyful, so it is said "joy is expressed through Dui." "Contending at Qian" refers to Qian, the trigram of the Northwest, where yin and yang forces press against each other and contend. Kan represents water, the trigram of the North, also the trigram of weariness, where all things retreat and hide, so it is said "all things are weary at Kan." Gen is the trigram of the Northeast, where all things complete their end and begin anew, so it is said "completion is expressed through Gen."

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

The term "Shen" refers to the subtle power of creation and transformation that brings about all things. Nothing moves things more swiftly than thunder; nothing bends things more swiftly than wind; nothing dries things more intensely than fire; nothing delights things more than marshes; nothing nourishes things more than water; and nothing completes the cycle of ending and beginning things more than Gen. Therefore, water and fire pursue each other without destroying one another, thunder and wind clash without conflicting, and mountains and marshes communicate through their energies, thus enabling transformation and the generation of all things.

帝者，造化之主，天地之宗，無象之象也，不可以形智索。因物之生成始終其顯，其出入焉，參而主之者，陽也。是故出乎東，春之建也，陽動於下，萬物震之而生也，故震東方之物。齊乎巽，物之長，齊而布生鮮潔，區別而不相亂也。物方長，貌強而下柔也，故下柔而巽之，待其大者不可以不巽，故巽東南之物也。

The so-called "Emperor" is the master of creation and the supreme ruler of heaven and earth, an imageless form that cannot be sought after through physical form or cleverness. It reveals itself through the beginning and end of the generation of all things, and operates within the coming and going of all things. The yang energy is the one that participates and governs. Therefore, it arises from the east, which is the season established by the spring energy; the yang energy stirs beneath, causing all things to be shaken and to sprout, so Zhen is the thing of the east. In Xun, all things are growing in order, sprouting neatly and tenderly clean, distinct from each other without confusion. When all things are just beginning to grow, their outer forms are strong but their roots are still soft, so one must be gentle and humble at the lower level; when they grow larger, one cannot do without the way of humility and compliance, so Xun is the thing of the southeast.

離也者，明也，萬物之貌，始大皆明，而相見中柔順也，可以治之矣。是以聖人南面而聽天下，嚮明而治，蓋取諸此。坤也者，地也，萬物皆致養焉，物之雜也，外盛而中未盈，養之而後成者也，故順而求役，而致養之，故坤為西南之卦也。兊，正秋也，外柔而中壯也，萬物之盛而咸說也，故兊為正西之物也。乾，西北地也，陽之老，陰薄而爭興也，故戰也，萬物衰而落其榮也，故乾為西北之物也。

Li represents brightness. The forms of all things begin to grow and become clearly visible here, meeting each other. In the hexagram, one yin line is gentle and compliant in the center, thus capable of being governed. Therefore, the sage faces south to govern the world, turning toward brightness to govern, probably taking its image from this. Kun represents the earth, where all things are nurtured. At this time, things are varied and their outer forms are flourishing but their inner substance is not yet mature, requiring cultivation to become complete. Hence, by being gentle and compliant, it is sought to be used and diligently sustains all things, so Kun is the hexagram of the southwest. Dui corresponds to the middle of autumn, with the hexagram's outer part being gentle and the middle strong. All things are flourishing and nothing is not joyful, so Dui is the hexagram of the due west. Qian is in the northwest, where yang energy has become old, and yin energy approaches and struggles to rise, so it is said to be a contest. All things decay and shed their splendor, so Qian is the hexagram of the northwest.

坎者，陽胎於中而陰盛於外，水之卦也。水幽陰之物也，水流而不已也，萬物之所歸也。故物之生，先聚水而質其死也，水涸而枯槁，故其勞卦，為北方之物也。艮四時之終，萬物之所成，止於艮也。終則有始也，故曰成言乎艮，為東北之卦也。神也者，妙得其萬物變化之理，而為言也。故聖人之治天下?得其為帝之道，合其神用，不失其終始，則?為帝於天下而定其大位也。

The Kan hexagram is characterized by a yang line in the center and yin lines prevailing outside, representing the hexagram of water. Water is an obscure and yin substance, flowing continuously, and it is the final destination where all things converge. Therefore, when things grow, they first gather moisture to form their shape and substance; when they die, the water dries up and they wither. Hence, Kan is the hexagram of toil and fatigue, representing northern things. Gen is located at the end of the four seasons, where all things achieve completion and come to a halt. After completion comes the beginning again, so it is said, "Completion is spoken of in Gen." It is the hexagram of the northeast. The term "spirit" refers to the subtle understanding of the principles of change in all things. Therefore, the sage governs the world, attaining the way of the emperor, aligning with the functions of the divine, not missing the beginning and end of all things, and thus is able to carry out the affairs of an emperor throughout the world and establish his lofty position.

故動萬物者，莫疾乎雷，可以震動而肅也；橈萬物者，莫疾乎風，可以觀民而行令也；燥萬物者，莫熯乎火，明其所行，自竭其情，敬其所履，而不可亂也；說萬物者，莫說乎澤，外柔而接之，中剛以濟之，民咸說其義；潤萬物者，莫潤乎水，審利以安之，生貨以聚之；終萬物始萬物者，莫盛乎艮，限其所止則力不匱，而?生其始也。此得其一象之像也。故使水火異物而相濟，雷風相與而益大，山澤殊形而感化，此其兼象之像也。天地以是變化，聖人以是興作，然後?盡成萬物也。

Therefore, nothing moves all things more swiftly than thunder, and a ruler can use the shaking to make people respectful; nothing gently moves all things more swiftly than wind, and a ruler can observe the people's customs and issue decrees accordingly; nothing dries all things more intensely than fire, which illuminates the path, making people fulfill their duties with reverence and not disorderly; nothing delights all things more than marshes, which appear gentle in reception but are upright in fulfilling people's affairs, so the people all rejoice in its righteousness; nothing nourishes all things more than water, which clarifies benefits to make people settle down, and produces wealth to gather people together; nothing concludes and begins all things more completely than mountain, which sets limits to its cessation, so people's strength does not become exhausted, and thus new beginnings can arise. These are the images taken from the single trigrams. As for the images taken from the combined trigrams, where water and fire, two different things, mutually support each other, and thunder and wind combine to produce greater momentum, and mountain and marsh, though differing in form, influence each other through their energies, these are the images taken from the combined trigrams. The heavens and earth rely on these transformations to circulate, and sages rely on these to accomplish their deeds, thus fully completing all things.

乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兊為羊。

The trigram Qian is symbolized by the horse, Kun by the ox, Zhen by the dragon, Xun by the chicken, Kan by the pig, Li by the wild chicken, Gen by the dog, and Dui by the sheep. This is how each of the Eight Trigrams takes an animal as its symbol: the horse is vigorous and unceasing in movement, matching Qian's strength and vigor; the ox is docile and bears heavy burdens, matching Kun's gentleness and compliance; the dragon is capable of hiding and emerging, changing forms, matching Zhen's dynamic nature; the chicken knows the time to crow, is light in body and stays low, matching Xun's ability to enter smoothly; the pig lives in dirty, low places, matching Kan's depth and concealment; the wild chicken displays its colorful feathers, matching Li's radiance and brightness; the dog is strong on the outside and guards, able to stop people at the gate, matching Gen's stillness; the sheep appears gentle on the outside but is fierce within, matching Dui's joy and pleasure.

乾為馬，健速之物也。坤為牛，至順而□任重也。震為龍，濳動而變於陰也。巽為雞，體多陽輕舉之物，主於下也，陰巽而不□逺也。坎為豕，溼處卑穢之物也。離為雉，陽周而明中柔而文也，雉處髙潔而文煥也。艮為狗，外剛而□搏噬，禁止內柔而□附人也。兊為羊，內多陽很而不□害物也。

The trigram Qian is symbolized by the horse, because the horse is a vigorous and swift creature. The trigram Kun is symbolized by the ox, because the ox is extremely docile and capable of bearing heavy loads. The trigram Zhen is symbolized by the dragon, because the dragon is hidden but can move, changing unpredictably within the dark. The trigram Xun is symbolized by the rooster, because the rooster has a strong yang energy and a light body, yet it resides below, being gentle and resting without flying far. The trigram Kan is symbolized by the pig, because the pig is an animal that lives in damp and low places. The trigram Li is symbolized by the pheasant, because the Li trigram has yang on the outside and brightness, while the inner part is yin and soft, forming patterns and colors; the pheasant lives in high and clean places with splendid plumage. The trigram Gen is symbolized by the dog, because the dog appears strong and fierce, yet it can fight and bite, guard the door, and stop people, but inside it is gentle and affectionate towards its master. The trigram Dui is symbolized by the sheep, because the sheep has a lot of yang inside and is fierce in nature, yet it does not harm other creatures.

乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兊為口。

In terms of the human body, "Qian" (Heaven) corresponds to the head, "Kun" (Earth) corresponds to the abdomen, "Zhen" (Thunder) corresponds to the feet, "Xun" (Wind) corresponds to the thighs, "Kan" (Water) corresponds to the ears, "Li" (Fire) corresponds to the eyes, "Gen" (Mountain) corresponds to the hands, and "Dui" (Lake) corresponds to the mouth. This assigns the entire body to the Eight Trigrams: the head is at the highest and most esteemed position, the abdomen can contain and hold things, the feet are at the lowest and are active, the thighs move with the feet, the ears are internally connected and allow hearing, the eyes are externally bright and allow vision, the hands can grasp and hold objects, and the mouth can open and close to speak.

乾為首，尊在上也。坤為腹，無不藏也。震為足，動在下也。巽為股，巽於下而隨足也。坎為耳，陽明在其內也。離為目，陽明照於外也。艮為手，外剛而?執止也。兊為口，外柔而□說人也。

The Trigram Qian is symbolized by the head, because the head is the most esteemed part and is located at the top of the body. The Trigram Kun is symbolized by the abdomen, because the abdomen contains everything. The Trigram Zhen is symbolized by the feet, because the feet are responsible for movement and are located at the bottom of the body. The Trigram Xun is symbolized by the thighs, because the thighs are humble and located below, moving along with the feet. The Trigram Kan is symbolized by the ears, because the Kan trigram has an inner bright yang, just as the ears have inner intelligence. The Trigram Li is symbolized by the eyes, because the Li trigram has bright yang that shines outward, just as the eyes have outward brightness. The Trigram Gen is symbolized by the hands, because the hands are externally firm and can hold and stop things. The Trigram Dui is symbolized by the mouth, because the mouth is externally soft and can please people.

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。兊三索而得女，故謂之少女。

Heaven is called father because Qian represents heaven, and Earth is called mother because Kun represents earth. When Heaven and Earth interact, the first seeking results in a male, so Zhen is called the Eldest Son; the first seeking results in a female, so Xun is called the Eldest Daughter. The second seeking results in a male, so Kan is called the Middle Son; the second seeking results in a female, so Li is called the Middle Daughter. The third seeking results in a male, so Gen is called the Youngest Son; the third seeking results in a female, so Dui is called the Youngest Daughter. The term "seeking" refers to the interaction between Qian and Kun, with one line being taken from each. If a yang line is obtained, it becomes a male trigram; if a yin line is obtained, it becomes a female trigram. Then, according to the order of the first, middle, and upper lines, they are divided into Eldest, Middle, and Youngest.

乾天也，父之道也。坤地也，母道也。二氣相求，氣勝而男女生也。乾之初配坤，而得長男，曰震；乾生於坤也。坤之初配乾，而得長女，曰巽；坤生於乾也。乾之再配坤，而得中男，曰坎。坤再配乾而得中女，曰離。乾三配坤而得少男，曰艮。坤三配乾而得少女，曰兊。二氣相推而八卦著矣，男女之道備矣，天下之情見矣。

Heaven represents the father, following the path of the father; Earth represents the mother, following the path of the mother. The interaction between yin and yang energies leads to the generation of male or female. When the first line of Heaven is combined with Earth, it produces the eldest son, called Zhen, which is Heaven emerging within Earth. When the first line of Earth is combined with Heaven, it produces the eldest daughter, called Xun, which is Earth emerging within Heaven. When Heaven combines with Earth the second time, it produces the middle son, called Kan; when Earth combines with Heaven the second time, it produces the middle daughter, called Li. When Heaven combines with Earth the third time, it produces the youngest son, called Gen; when Earth combines with Heaven the third time, it produces the youngest daughter, called Dui. Through the mutual movement of yin and yang energies, the Eight Trigrams become evident, and the principles of male and female are complete. Thus, the forms and conditions of all things in the world are revealed.

乾為天，為圜，為君，為父，為玉，為金，為寒，為氷，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。

The trigram Qian represents Heaven, is circular in form, symbolizes a sovereign, a father, jade, metal, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, a horse with a mottled coat, and the fruit on a tree.

乾為天，剛健無狀，為萬物之宗也。為圎，周萬物也。為君為父，尊莫大也。為玉為金，至堅剛也。為寒為冰，氣極嚴結而為堅也。為大赤，陽老赤甚也。良馬，馬之極善也。老馬，馬之極久也。瘠馬，無膚其堅骨也。駁馬，堅猛之至也。為木果，木剛物也，老而為實生之本也。乾老陽也，其道極也，故健之極長，極堅，極老，皆取象也。

The trigram Qian represents Heaven because it is strong and vigorous without a fixed form, and it is the sovereign of all things. It is round because it encompasses all things comprehensively. It represents a ruler and a father, as there is nothing more exalted than it. It represents jade and metal, because it is extremely hard and strong. It represents cold and ice, because when yang energy reaches its extreme, it becomes severe and solidifies into ice. It represents a deep red color, because when yang energy becomes old, its color is most red. A good horse is the finest among horses in terms of speed. An old horse is the one that has lived the longest. A thin horse is one that has little flesh and skin, showing only its firm bones. A fierce horse is one that is extremely strong and fierce. It represents the fruit on a tree, because wood is a hard substance, and after the fruit matures, it becomes the foundation for new life. Qian is old yang, and its way has reached its extreme, so anything that is extremely strong, enduring, hard, and old can be used as its symbol.

坤為地，為母，為布，為釡，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。

The trigram Kun is symbolized by earth, by mother, by silk and cloth, by cooking pot, by stinginess, by fairness, by a mother cow leading a young calf, by a spacious carriage, by ornamentation, by multitude, by the handle of an object. In terms of color, it is black.

坤為地，地有形之大柔順而承天也。為母，有生育之功也。為布，衣服之出也。為釡，熟生之因也。為吝嗇，□藏也。為均，至柔而順而無偏也。為子母牛，順而育也。為大輿，□載也。為文，旣形而文著矣。為眾，陰二也，民之道也。純陰，故為眾也。為柄，執而用也，物由之而生，本之而用也。其於地也，為黒，至陰之色也。坤有形之大也，物生之本也，有容藏之義焉，有生化之道焉，故是類者皆取象也。

Kun takes the image of earth, because earth is the largest among tangible things, is gentle and submissive, and supports the heavens. It represents a mother, because of its role in giving birth. It represents cloth, because clothing comes from it. It represents a cooking pot, because raw food depends on it to be cooked. It represents stinginess, because it is capable of storing. It represents fairness, because it is extremely gentle and has no bias. It represents a mother cow with a calf, because it is gentle and can give birth. It represents a spacious carriage, because it is capable of bearing things. It represents ornamentation, because when things have taken form, their ornamentation becomes visible. It represents multitude, because yin is the number two, which is the way of the people, and Kun is pure yin, so it takes the image of multitude. It represents the handle of an object, because the handle is the place where it is held and used, and all things are born from earth, take earth as their foundation, and then are used by people. In terms of color, it is black, because black is the most yin color. Earth is the largest among tangible things, the fundamental basis for the growth of all things, containing the meanings of containment and storage, as well as the principle of giving birth and nurturing, so anything belonging to this category can be taken as its image.

震為雷，為龍，為玄黃，為旉，為大塗，為長子，為決躁，為蒼莨竹，為萑葦，其於馬也，為善鳴，為馵足，為作足，為的顙，其於稼也，為反生，其究為健，為蕃鮮。

The trigram Zhen represents thunder, a dragon, a color blending yellow and black, a flower just beginning to bloom, a wide road, the eldest son, quick decision-making, green bamboo, reed grass, and for horses, it signifies a horse that is good at neighing, a horse with white on the left hind leg, a horse that lifts its legs high, and a horse with a white mark on its forehead. For crops, it represents rice seedlings breaking through their husks and growing out. In its ultimate meaning, it signifies strength and vigor, as well as flourishing and tender growth.

震為雷，動於陰也。為龍，龍陰中之畜也。為玄黃，玄，天色，黃，地色，陽始生於陰，雜而為蒼色也。為旉，陽重而始華也。為大塗，剛動而上柔順之，可以縱其行也。為長子，初有陽也。為決躁，剛動之性也。為蒼筤竹，蒼色，性貞堅而節上虛也。為萑葦，類於竹也。其於馬，為善鳴，聲震於深也。為馵足，白足也，陽明之色而在下也。為作足，動於下也。為的顙，馵足之馬必的顙，陽下應於上中也。其於稼為反生，物始生，反甲而出也。其健往而皆柔動而必屈也。為蕃鮮，下本堅強則未滋而色澤，震剛下動也。物之始生，下之堅白皆取象也。

The trigram Zhen is associated with thunder, because it represents the movement of yang energy within yin. It is also associated with the dragon, because the dragon is a spiritual creature dwelling in yin. It is associated with a color that blends blue and yellow, blue being the color of heaven and yellow the color of earth. Yang energy, just emerging from yin, blends the colors of heaven and earth to form a greenish-blue hue. It is associated with a flower just beginning to bloom, because yang energy accumulates and then starts to bloom. It is associated with a broad road, because yang energy is active below and the upper part is flexible and follows, allowing for free movement. It is associated with the eldest son, because it is the first union of heaven and earth, producing yang. It is associated with quick and decisive action, because this is the nature of a yang line in motion. It is associated with green bamboo, because bamboo has a greenish-blue color, is upright and firm, and has hollow sections. It is also associated with reed grass, because it is similar to bamboo. For horses, it is associated with a horse that makes a loud sound, because its voice arises from deep within. It is associated with a white-hoofed horse, because white is the color of yang and appears at the lower part. It is associated with a horse that lifts its legs high, because Zhen represents active movement starting from below. It is associated with a horse with a white mark on its forehead, because a white-hoofed horse must have a white mark on its forehead, showing the correspondence between the lower yang and the central position above. For crops, it is associated with reverse growth, because plants first break through their seed coats and grow upward. It grows upward with strength, encountering only softness, and thus bends when it moves. It is associated with lush and tender growth, because the roots are strong and the color is already moist and bright even before the plant has fully grown, which is the image of a yang line moving from below. All things that first appear and have firm, white parts at the bottom can be used as images for Zhen.

巽為木，為風，為長女，為繩直，為工，為白，為長，為髙，為進退，為不果，為臭，其於人也，為寡髮，為廣顙，為多白眼，為近利市三倍，其究為躁卦。

The Trigram Xun is associated with wood, wind, the eldest daughter, the straightness of a black rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, excessive white of the eye, a tendency to seek quick profits which yield threefold gains. When examined to its ultimate meaning, it becomes the卦 of restlessness.

巽為木，剛巽柔而不固，可以柔曲直也。為風，剛巽柔，柔巽剛，無其體而相從也。為長女，陰生於初也。為繩直，從物之形而施其制也。為工，巽物之才而為器也。為白，素可以施眾採也。為長，可以制為下也。為進退，巽於物不自執其志，從時而進退也。為不果，巽從於物，不決成也。為臭，羶馨從物之風，巽下執其體，故為臭而巳也。

Xun takes its image from wood, because it is a strong line that submits to a flexible line and has an unstable root, which can be made either curved or straight by means of flexibility. It represents wind, because strong lines submit to flexible ones and flexible ones submit to strong ones, without fixed form and following each other. It represents the eldest daughter, because it is a yin line located in the initial position. It is like a black measuring rope used to straighten, because craftsmen apply rules according to the shape of the material. It represents a craftsman, because craftsmen follow the nature of the material to make objects. It is white, because the pure white quality can be further adorned with various colors. It represents length, because it is located above and can control what is below. It is indecisive, because it submits to external things and does not hold fast to its own will, advancing or retreating according to circumstances. It is hesitant, because it always follows external things and cannot act decisively. It represents scent, because pungent, fragrant, and odorous smells all come with the wind. Xun is located below and receives the essence of things, so it takes the image of scent.

陽也者，首也，而巽志於柔，其體虛其精，薄其道虧也，故於首則寡髮矣。於顙，則廣而無容矣。於目，則少其精眸也。為近利，以剛巽柔利求少物也。柔而羸剛，則利三倍；剛而巽柔，行權可也。巽而不反，巽其窮也，則為妄躁之兆也。巽者，陽巽於陰，不自任其志也，故可以行權而制事也。故木以曲直之，風以隨之，故可制之物從小之道，皆取象也。

Yang represents the head of a person's body. The Xun trigram signifies a disposition inclined towards flexibility and gentleness, with a form that is empty and its vital energy thin, leading to a deficiency in its essence. This manifests on the head as sparse hair; on the forehead, as broad but lacking flesh; and in the eyes, as a small black pupil and a large white part. Because it seeks immediate benefits and uses strength to yield to gentleness, it only pursues small gains. The weak can exhaust the strong, thus gaining three times the benefit. If the strong show humility and adaptability towards the weak, they can implement strategies. However, if one continues to be overly humble without knowing when to return to firmness, humility taken to an extreme becomes a sign of rash and impetuous action. The concept of Xun is that Yang yields to Yin, not insisting on one's own will, thus enabling adaptability in handling affairs. Therefore, wood can be bent or straightened as desired, and wind can follow any object. Anything that can be shaped or guided along easy paths can be used as an example of Xun.

坎為水，為溝瀆，為隱伏，為矯輮，為弓輪，其於人也，為加憂，為心病，為耳痛，為血卦，為赤，其於馬也，為美脊，為亟心，為下首，為薄蹄，為曵，其於輿也，為多眚，為通，為月，為盜，其於木也，為堅多心。

The trigram Kan represents water, channels and waterways, concealment and concealment, the twisting and bending of things, the bending of the straight and the straightening of the crooked, bows and wheels. In terms of humans, it signifies added sorrow, heart disease, ear pain, and bleeding, and the color red. For horses, it signifies horses with beautiful backs, quick-tempered horses, horses with their heads lowered, horses with thin hooves, and horses that walk with their legs dragging. For vehicles, it signifies many misfortunes, also smooth passage, the moon, and thieves. For wood, it signifies trees that are hard and have a lot of heartwood.

坎為水，上下皆陰而陽在柔中，剛而有信也。履之以冝，乗其柔順而有功也。用之失道則沒溺矣，水之象也。為溝瀆，陽處兩陰之閒，陰深之象也。為隱伏，藏於陰中也。為矯輮，為弓輪，二陰之柔，濡之而雖剛可以屈直為曲也。為加憂，為心病，陽心也，陷於柔，故加憂而心痛也。為耳痛，陽明在內耳也，陷困於柔，故耳痛也。為血卦，血陰類也，傷於中而流血於外，陽傷於血赤也。

The Trigram Kan is associated with water, because its upper and lower lines are yin lines and the single yang line is located in the middle of the soft, yielding position. It is strong and trustworthy. If one follows the proper way to act upon it, riding upon its yielding nature will lead to success; but if used improperly, it will result in being overwhelmed and submerged, which is the image of water. It represents ditches and water channels, because the yang line is in between two yin lines, symbolizing a deep and sinking situation. It represents concealment and concealment, because the yang line is hidden within the yin. It represents twisting and bending, bows, and wheels, because the softness of the upper and lower yin lines surrounds the strong line, allowing something hard to be made flexible. It represents sorrow and heart disease, because yang is associated with the heart, and now it is trapped within the soft, so sorrow deepens and heart pain occurs. It represents ear pain, because yang-ming is originally within and relates to the ear, but now it is trapped by the soft, causing ear pain. It represents bleeding, because blood is of the yin type, and internal injury causes blood to flow out; yang is injured, so the blood is red.

其於馬也，為美脊，陽在中也。為亟心，陽居內其心速也。為下首，柔居上也。為薄蹄，為曵，柔在下非強行之物也。其於輿，為多眚，本末弱不?堅也。為通，剛得中雖陷之終通也。為月，中陰之精而中明也。為盜，居陰之中，陰竊之物也。其於木也，為堅多心，中剛也。故陽陷於陰也，陷而終通，故為陷也。其於善，則中善也。其於病，則終病也。故中剛之物，皆取象焉。

As for a horse, it is described as having a strong and beautiful back, because the yang line is in the center, just like a strong and upright horse's back. It is also described as being impetuous, because the yang is within, indicating a quick and urgent nature. It is also described as having its head low, because the soft line is on top, making the head droop. It is also described as having thin hooves and moving with dragging legs, because the soft line is at the bottom, which is not suitable for running long distances. As for a cart, it is described as being prone to misfortune, because both ends are soft and weak, making it unstable. It is also described as being smooth and unobstructed, because the strong line is in the center, and although it may temporarily sink, it will eventually become unobstructed. It is also described as the moon, because the moon is the essence of yin and contains bright light within. It is also described as thieves, because the yang is among many yins, just like thieves operating in the dark. As for wood, it is described as being hard and having many hearts, because its middle is firm. Therefore, Kan is described as yang sinking into yin, sinking but eventually becoming unobstructed, hence the term 'sinking'. When it falls on the good side, it represents sincere goodness within; when it falls on the bad side, it represents a lingering illness. Anything that is firm in the middle can be used as an image for Kan.

離為火，為日，為電，為中女，為甲冑，為戈兵，其於人也，為大腹，為乾卦，為鱉，為蟹，為蠃，為蚌，為□，其於木也，為科上槁。

The trigram Li represents fire, the sun, lightning, the middle daughter, armor helmets, spears and weapons. In terms of the human body, it signifies a large belly, and as a dry trigram, it represents turtles, crabs, snails, clams, and shells. In terms of wood, it signifies a tree that is hollow in the middle and withered at the top.

離為火，陽盛而上下皆發也。為日，陽之精發於外也。為電，光耀為陰，發於陰之外也。為中女，陰生於中。為甲冑，為戈兵，外剛而為悍也。其於人，為大腹，陰氣伏於內也。為乾卦，陽盛而液不通於外也。為鱉，為蟹，為蠃，為蚌，為□，骨剛於外也。其於木也，為科上稿木，為顚，則槁中而虛也。離，陽盛於外，故至炎之物，外剛中柔之類，皆取象也。

The trigram Li is associated with fire, because its two upper lines represent strong yang energy that radiates light and flame. It is considered the sun, because it reveals the essence of yang externally. It is also likened to lightning, because its brilliance is enclosed by yin and bursts forth from outside the yin. It is the middle female, because the yin line is in the middle position. It represents armor and helmets, as well as spears and weapons, because its exterior is hard and appears strong. In terms of the human body, it corresponds to a large belly, because yin energy is hidden within. It is a dry trigram, because yang energy is too strong and bodily fluids cannot reach the surface. It represents turtles, crabs, snails, clams, and other creatures, because these animals have hard shells on the outside. In terms of wood, it corresponds to a tree that is hollow in the middle and withered at the top, which is when the tree is about to fall over, indicating a hollow and empty center. Li is yang that is strong on the outside, so anything that is extremely hot or has a hard exterior and soft interior can be used as its symbol.

艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬，其於木也，為堅多節。

The trigram Gen (Geng) represents a mountain, a narrow path, small stones, gateways, fruits on trees and melons on the ground, the gatekeeper, fingers, dogs, mice, black-beaked birds of prey, and for wood, it signifies a hard and knotted tree.

剛極髙而終止，山之象也。為徑路，小路也，可止行其中也。為門闕，止出入之所也。為果蓏，少陽實止於地，不得象於木果也。為閽寺，止守其禁，止也。為指，□執止也。為狗，□守止也。為鼠，止於人也。為黔喙之屬，上剛啄剛而□啄止其物也。其於木也，為堅多節，剛小而生節木之堅也。艮，少陽生也，陽得卦，終於其所也。□止而小堅者，皆取象焉。

A single yang line resides at the highest position and comes to a stop there, which is the image of a mountain. It represents a narrow path, because a narrow path is confined, allowing people to stop at any time. It represents a gate, because a gate is a place that controls entry and exit. It represents fruit and melons, because the fruit produced by the lesser yang stops at the ground level, unlike the乾 (Heaven) which takes the image of fruit on tall trees. It represents the gatekeepers, because they guard the regulations and are responsible for prohibition. It represents fingers, because fingers are able to grasp and stop things. It represents dogs, because dogs are able to guard and stop people. It represents mice, because mice often rest in human dwellings. It represents black-beaked birds of prey, because the upper line is strong and the beak is also strong, enabling them to seize and stop their prey. In terms of wood, it represents something hard and knotted, because although the yang is small, it produces bamboo joints and wood knots, which are the solid parts of wood. Gen is the beginning of lesser yang, and the yang line is in the proper position, coming to a stop at where it should. Anything that can stop and has a small form yet is solid can be used as its symbol.

兊為澤，為少女，為巫，為口舌，為毀折，為附決，其於地也，為剛滷，為妾，為羊。

The hexagram Dui represents a marsh, a young woman, a priestess, speech and words, destruction and breaking, attachment and separation. In terms of land, it signifies hard saline soil. It also represents a concubine and a sheep.

陰以居上，剛得其潤，上潤下堅，澤之象也。為少女，三求而得也。為巫，柔而不正而在。

One yin is in the upper position, and the yang lines below receive its nourishment. The upper part is moistened while the lower part is firm, which is the image of water and marsh. It represents a young woman, because it is the female trigram obtained through the third inquiry of the trigrams of heaven and earth. It also represents a shaman, because it is weak and not properly positioned, situated in... (The original text here is damaged, and the rest is lost.)

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，物之稺也。物稺不可不養也，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。

After Heaven and Earth were formed, all things came into being. All things are filled within Heaven and Earth, so after the hexagrams of Heaven (Qian) and Earth (Kun), the hexagram of Zhun (Zun) comes next. "Zhun" means fullness, and also signifies the beginning of all things. When all things first come into being, they are necessarily immature and naive, so the hexagram of Meng (Meng) follows. "Meng" means naivety, representing the immature stage of all things. Since they are immature, they must be nurtured, so the hexagram of Xu (Xu) comes next. "Xu" refers to waiting for sustenance. Once sustenance is available, disputes will inevitably arise, so the hexagram of Song (Song) follows. When disputes arise, people will inevitably gather, so the hexagram of Shi (Shi) comes next. "Shi" means a gathering of people. When people gather together, they must have someone to rely on, so the hexagram of Bi (Bi) follows. "Bi" means to be close to or attach to. After attachment, there must be accumulation, so the hexagram of Xiao Xu (Small Accumulation) comes next.

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。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□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。

Accumulating wealth first, then there is the consideration of propriety, so the next is the "Foot" hexagram, "Foot" meaning propriety. By following propriety, the superior and inferior are in harmony, thus achieving peace, so the next is the "Great Communication" hexagram. "Great Communication" means being open and unimpeded. Things cannot always be open and unimpeded, so the next is the "Opposition" hexagram. Things also cannot always be blocked, so the next is the "Harmonizing with Others" hexagram. Those who can harmonize with others will have all things flowing towards them, so the next is the "Great Possession" hexagram. One who possesses great things must not be complacent, so the next is the "Humility" hexagram. Having great possessions and yet being humble and retreating, one will surely be joyful, so the next is the "Joy" hexagram. Joy will surely attract followers, so the next is the "Following" hexagram. Those who follow others out of joy will surely have matters arise, so the next is the "Guilt" hexagram. "Guilt" means matters.

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。物不可以茍合而已，故受之以賁。賁者，飾也。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 there is something to do, then it can grow strong, so the next is the Hexagram of Approaching. "Approaching" means growing strong. When things have grown strong, they are worth observing, so the next is the Hexagram of Observing. When there is something worth observing, then there is a gathering, so the next is the Hexagram of Eating the Fire. "Eating the Fire" means gathering. Things cannot be haphazardly gathered, so the next is the Hexagram of Ornamentation. When ornamentation reaches its peak, then there is smoothness, but that is the end, so the next is the Hexagram of Splitting. "Splitting" means falling apart. Things cannot fall apart completely; when the upper part is at a dead end, it returns to the lower part to start anew, so the next is the Hexagram of Returning. Returning to the right path avoids delusion, so the next is the Hexagram of No Delusion. Since there is no delusion, then one can accumulate, so the next is the Hexagram of Great Accumulation. When wealth is accumulated, it can be used to nourish others, so the next is the Hexagram of Nourishment. "Nourishment" means nurturing. Without first nurturing sufficiently, one cannot act, so the next is the Hexagram of Great Excess. Things cannot always exceed the norm, so the next is the Hexagram of Water. "Water" means falling into a pit. After falling into a pit, one must rely on something, so the next is the Hexagram of Fire. "Fire" means relying on something.

有天地而後萬物生焉，物生則屯矣，有形之始也，故受之以屯。物之始生難立者也，經其屯而後，遂得其盈也。物稺而未知也，故受之以蒙。蒙，稺也。不可以不養，故受之以需，稺而不為，待其資也，莫過飲食，待而得其潤，飲食之道也。飲食者，人之資必有爭，故受之以訟。訟必有黨，故眾起，故受之以師。師，眾也。師終眾服，民知其比也，故受之以比。比者，眾輔而同也。附而同之，未及其豐也，故受之以小畜。

After Heaven and Earth were formed, all things came into being; once all things were born, they were in a state of difficulty and obstruction, which is the beginning of tangible forms, so the hexagram "Zun" (Obstruction) follows. When all things first came into being, they were difficult to establish themselves; only after going through this period of difficulty and obstruction could they reach fullness. All things are immature and lack knowledge, so the hexagram "Meng" (Youth) follows. "Meng" means youth. Since youth cannot act on its own, it must be nurtured, so the hexagram "Xu" (Waiting) follows. In youth, one cannot act independently and can only wait for external nourishment; and nothing is more essential than food and drink. Waiting and then receiving nourishment is the way of food and drink. Food and drink are the essential resources for human survival, which inevitably lead to contention, so the hexagram "Song" (Contention) follows. Contentions necessarily involve factions, leading to the rise of many people, so the hexagram "Shi" (Army) follows. "Shi" means army. When warfare ends and all people are united and obedient, the people understand mutual affection and connection, so the hexagram "Bi" (Union) follows. "Bi" means the union of people working together. Although they have become united and harmonious, they have not yet reached a state of abundance, so the hexagram "Xiao Xu" (Small Accumulation) follows.

畜眾則有治也，修禮以整之，故受之以履。得其履者，泰然而安，故受之以泰。泰，通也。物不可以終通，故受之以否。否者，道之塞也。道不可以終塞，必為上之，知之將同而進之以同人。與人同者，得其治焉，物必歸焉，故受之以大有。大有不可以盈，故受之以謙。有其大而□謙必豫，故受之以豫。

To nurture people, there must be governance, so they established rituals to regulate them, hence the following hexagram is "Zhu" (Crossing). By maintaining one's proper conduct, there is peace and stability, so the next hexagram is "Tai" (Great Crossing), meaning "passage" or "smoothness." Things cannot remain smooth forever, so the next hexagram is "Pǐ" (Obstruction). "Obstruction" refers to blocked paths. Paths cannot remain blocked forever; eventually, those in superior positions will emerge, clearly understanding the situation and prepare to unite with others, hence the following hexagram is "Tongren" (Union with Others). Those who can unite with others will achieve governance, and all things will surely return to them, so the next hexagram is "Dàyǒu" (Great Possession). One who possesses great things must not be complacent, so the next hexagram is "Qian" (Humility). Having great possessions yet being humble and retreating will surely bring joy, so the next hexagram is "Yu" (Joy).

豫，樂而過其流矣。動說而相隨，故受之以隨。喜而相隨，不守其務則墮矣，將必有事也，故受之以蠱。蠱，事也。制作治事，然後可大，故受之以臨。臨，剛長而大而臨制也，相臨之道觀乎上之風也，在於尊上立敬也。莫大於神道，設教而天下可觀，治之大者也，故受之以觀。雖設教之可觀，必齊之而後合，故受之以噬嗑。噬嗑，合也。道之以德，齊之以禮，齊之以刑，雖合而巳未之至也。故制之大小，序之等終，分之外內，別之同異，文物以採之，聲明以揚之，煥然而有其文，而後盡其治也。故受之以賁。

The hexagram "Yu" signifies harmony and joy, but if joy becomes excessive, it leads to indulgence and disorder. People, being pleased, follow each other, hence the next hexagram is "Sui" (Following). Joyfully following each other, if one does not maintain one's duties, disorder will arise, and eventually, troubles will emerge, hence the next hexagram is "Gu" (Guilt), for "Gu" refers to affairs. Only after there is some creation and the ability to manage affairs can one grow strong, hence the next hexagram is "Lin" (Approaching). "Lin" means the increase of yang and its grandeur, ruling from above over the people below. The way of mutual approach lies in observing the example of those above and in respecting the superior position and cultivating reverence. Establishing teaching has nothing greater than the divine way. Setting up education so that all under heaven look up to it, this is the main point of governance, hence the next hexagram is "Guan" (Observing). Although teaching is observable, it must be unified before it can be combined, hence the next hexagram is "Shihe" (Consuming the Bone), for "Shihe" means combination. Using virtue to guide, using rites to unify, using punishment to unify, although combined, it is not yet perfect. Therefore, one must establish distinctions of size, order of respect and hierarchy, separate internal and external, distinguish similarity and difference, adorn with cultural symbols, and promote through music, names, and titles, so that it becomes brilliant and adorned, then the way of governance is complete, hence the next hexagram is "Ben" (Brightness).

賁之未存其文，失其本也，則道之消矣，故受之以剝。剝者，消喪其道也。物不可以盡剝，道終而反生也，故受之以復。復，剛長也，君子之道生也。復則無妄矣，故受之以無妄。剛長而無妄，□畜其大也，故受之以大畜。物旣畜矣，然後可養，故受之以頤。自養之賢，所以安身而及民也。養之而後動，乃□過為治也，故受之以大過。過動而不由其制，必輕其小也。物無輕也，雖小?陷，故受之以坎。坎，陷也。懼其亡而修之，然後安其所麗，故受之以離也。

When ornamentation remains only on the surface and loses its fundamental essence, the Way is diminished, hence the following hexagram is "Bao" (Breaking). "Bao" refers to the loss of the Way. Things cannot be completely stripped away; when the Way reaches its limit, it turns back and regenerates, hence the following hexagram is "Fu" (Return). "Fu" signifies the reemergence of yang, from which the Way of the gentleman arises. Returning to the correct path eliminates delusion, hence the following hexagram is "Wu Wang" (No Pretense). Yang grows without pretense, thus accumulating great virtue, hence the following hexagram is "Da Xu" (Great Accumulation). When things have been accumulated, they can then nourish others, hence the following hexagram is "Yi" (Nourishment). The virtuous person who can nourish himself first establishes himself before extending to the people. Only after being well nourished can one act, thus achieving great governance, hence the following hexagram is "Da Guo" (Great Excess). Excessive action without following the rules inevitably neglects minor matters; yet no matter how minor, they can lead to downfall, hence the following hexagram is "Kan" (Obstacle). "Kan" signifies falling into difficulty. Fearing downfall and making repairs, one can then rest content in one's position, hence the following hexagram is "Li" (Fire).

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道，不可以不久也，故受之以恆。恆者，久也。物不可以久居其所，故受之以遯。遯者，退也。物不可以終遯，故受之以大壯。物不可以終壯，故受之以晉。晉者，進也。進必有所傷，故受之以明夷。夷者，傷也。

After heaven and earth were formed, all things came into being. After all things came into being, there were men and women. After men and women came husband and wife. After husband and wife came father and son. After father and son came ruler and subject. After ruler and subject came distinctions between superior and inferior. With these distinctions, propriety and righteousness could find their place. The way of husband and wife cannot be short-lived, so after the hexagram "Xian" (咸) comes "Heng" (恒). "Heng" means constancy. Things cannot remain in one place forever, so after "Heng" comes "Dun" (遁). "Dun" means retreat. Things cannot retreat forever, so after "Dun" comes "Da Zhuang" (大壮). Things cannot remain strong forever, so after "Da Zhuang" comes "Jin" (晋). "Jin" means progress. Progress inevitably involves injury, so after "Jin" comes "Ming Yi" (明夷). "Yi" means injury.

傷於外者必反其家，故受之以家人。家道窮必乖，故受之以睽。睽者，乖也。乖必有難，故受之以蹇。蹇者，難也。物不可以終難，故受之以解。解者，緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不巳必決，故受之以夬。夬者，決也。決必有所遇，故受之以姤。姤者，遇也。物相遇而後聚，故受之以萃。萃者，聚也。

A person who has been injured outside will certainly return to his home, so the next hexagram is the Hexagram of the Family. When the family affairs are in poverty, disorder is inevitably produced, so the next hexagram is the Hexagram of Parting. "Parting" means disorder. Disorder inevitably brings about danger, so the next hexagram is the Hexagram of Obstruction. "Obstruction" means danger. Things cannot remain in a state of danger forever, so the next hexagram is the Hexagram of Resolution. "Resolution" means relief. When relief comes, there must be some loss, so the next hexagram is the Hexagram of Reduction. Reduction without end will inevitably turn into increase, so the next hexagram is the Hexagram of Gain. Gain without end will inevitably lead to overflow, so the next hexagram is the Hexagram of Final Decree. "Final Decree" means decision. After decision, there must be an encounter, so the next hexagram is the Hexagram of Meeting. "Meeting" means encounter. When things meet, they will gather, so the next hexagram is the Hexagram of Accumulation. "Accumulation" means gathering.

聚而上者謂之升，故受之以升。升而不巳必困，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。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，故受之以兊。兊者，說也。說而後散之，故受之以渙。渙者，離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以旣濟。物不可窮也，故受之以未濟終焉。

Gathering and moving upward is called ascending, so the next hexagram is 《Sheng》 (Ascending). Ascending without limit will surely lead to stagnation, so the next hexagram is 《Kun》 (Obstruction). Those obstructed above will surely return to below, so the next hexagram is 《Jing》 (Well). The principle of the Well cannot remain unchanged, so the next hexagram is 《Ge》 (Revolution). Changing objects is most appropriate with the Cauldron, so the next hexagram is 《Ding》 (Cauldron). Managing ancestral temple vessels is most appropriate with the eldest son, so the next hexagram is 《Zhen》 (Thunder). 《Zhen》 means movement. Things cannot continue moving forever, so they must be stopped, hence the next hexagram is 《Gen》 (Stillness). 《Gen》 means stopping. Things cannot remain stopped forever, so the next hexagram is 《Jian》 (Gradual Progress). 《Jian》 means gradual progress. Gradual progress must have a destination, so the next hexagram is 《Gui Mei》 (Return of the Maiden). Having a destination will surely lead to grandeur, so the next hexagram is 《Feng》 (Greatness). 《Feng》 means grandeur. Pushing grandeur to its extreme will surely lead to loss of a secure dwelling, so the next hexagram is 《Lv》 (Traveler). Being a traveler without a place to rest, so the next hexagram is 《Xun》 (Wind). 《Xun》 means entering. Entering the heart and causing joy, so the next hexagram is 《De》 (Joy). 《De》 means joy. After joy comes dispersion, so the next hexagram is 《Huan》 (Dispersal). 《Huan》 means dispersal. Things cannot remain dispersed forever, so the next hexagram is 《Jie》 (Regulation). With regulation, people will trust, so the next hexagram is 《Zhong Fu》 (Middle Trust). A person with sincere faith will surely act, so the next hexagram is 《Xiao Guo》 (Minor Excess). Those who surpass ordinary things and achieve something will surely succeed, so the next hexagram is 《Ji Ji》 (Completion). Things cannot be exhausted, so the final hexagram is 《Wei Ji》 (Non-Completion).

乾坤降升，萬物化形，今古而無差者，天地之道也。男女感應，夫婦敵配，而父子君臣之所自者，聖人之治也。政德禮義交錯乎其內，後聖人美其配天之功也，故序之。以咸男下女，以感也。正而久之乃成也，故受之以恆。恆，久也。夫婦之意盡於久矣，施久於物，物無久也，雖剛遯矣，故受之以遯。

Heavenly Stem and Earthly Branches are the two fundamental energies of Heaven and Earth, one descending and the other ascending, leading all things to transform and take form. From ancient times to the present, there has been no error, which is the constant way of Heaven and Earth. Men and women respond to each other's energies, forming couples as husband and wife, and from this arises the distinction between father and son, ruler and subject. This is the fundamental principle upon which sages govern the world. Government orders, moral teachings, rituals, and principles intermingle within this framework. Later sages praised this harmonious achievement that aligns with Heaven, thus arranging the sixty-four hexagrams in order. The Lower Classic begins with the Hexagram of "Salty Taste" (Xian), symbolizing a man's humility beneath a woman, with sincere mutualsympathetic response.sympathetic response that is proper and enduring constitutes success, hence the next hexagram is "Permanence" (Heng), meaning lasting. The significance of husband and wife lies entirely in "permanence"; however, applying permanence to external things, which cannot truly endure, even the strong eventually retreat, hence the following hexagram is "Retreating" (Dun).

物不可終遯，故受之以大壯。物不可終壯，復有進之，故受之以晉。晉，柔進而上行也。晉必有所傷，故受之以明夷。夷，傷也。傷於外者必反於家，故受之以家人。士處家則道窮而莫偶，將求外合，則睽而出矣。故受之以睽。睽，乖也。乖而未合則有難也，故受之以蹇。蹇者，難也。物不可終難，故受之以解。解，緩也。緩有所失，故受之以損。

Things cannot always retreat, so the next hexagram is Great Strength. Things cannot always be strong, so after strength comes progress, and the next hexagram is Progress. "Progress" refers to a yao of flexibility advancing upward. Advancing inevitably brings injury, so the next hexagram is Bright厄, "厄" meaning injury. Injury occurring outside will lead to returning home, so the next hexagram is Family. A gentleman confined at home, with no path and no match, will seek union outside, thus departing in discord, so the next hexagram is Estrangement, "Estrangement" meaning discord. Discord without reunion brings danger, so the next hexagram is Obstruction, "Obstruction" meaning danger. Things cannot remain in danger forever, so the next hexagram is Release, "Release" meaning relief. Relief leads to loss, so the next hexagram is Loss.

損己以奉上，終受其益，故受之以益。益而不巳，不知其止也，則受其決。決，治也。故受之以夬。夬，決也。而後治不敢逸也，乃其遇故受之以姤。姤，遇也。物相遇而後聚，故受之以萃。萃，聚也。聚上而盛謂之升，故受之以升。升而不巳必困，故受之以困。困於上必反於下，道窮而自修也，故受之以井。井者，治之使深也。德者知而日新也，故不可以不革，故受之以革。革物而盛新者，莫如於鼎，故受之以鼎。主器者，莫如長子，故受之以震。

Reducing oneself to serve those above will eventually bring a reward, so the following hexagram is called "Benefit" (益). If the benefit continues without stopping and does not know when to stop, it will lead to overflow and collapse. "Deciding" also includes the meaning of rectification, so the following hexagram is called "Judgment" (夬), meaning decision. After decision, one engages in governance without becoming complacent, thus encountering something, so the following hexagram is called "Meeting" (姤), meaning meeting. When things meet, they then gather together, so the following hexagram is called "Gathering" (萃), meaning gathering. Gathering above and growing more prosperous is called ascending, so the following hexagram is called "Rising" (升), meaning rising. If rising continues without stopping, it will inevitably lead to difficulty, so the following hexagram is called "Obstruction" (困), meaning obstruction. Those who are obstructed above must return to below; when the path is blocked, one turns to self-cultivation, so the following hexagram is called "Well" (井), meaning a well. A well is dug and deepened to make the water source more abundant. A person of virtue should constantly renew his understanding, so he must not hesitate to change, hence the following hexagram is called "Change" (革), meaning change. Changing old things to make them new, nothing is more suitable than the Cauldron, so the following hexagram is called "Cauldron" (鼎), meaning cauldron. Those who manage the ancestral temple vessels have none more suitable than the eldest son, so the following hexagram is called "Thunder" (震), meaning thunder.

長子主器而巳，其在於物不可終也，故受之以艮。艮，止也。物不可終止，故受之以漸。漸者，進也。而不速於進也，必有所歸，故受之以歸妹。得其歸者必大，故受之以豐。豐，大也。志盈而蕩，窮其大者也，必失其居矣，故受之以旅。旅而無所容，故受之以巽。

The eldest son is merely in charge of the ritual vessels. In terms of all things, motion cannot continue forever, so the next is the "Gèn" hexagram, which means to stop. Things cannot remain stopped forever, so the next is the "Jiàn" hexagram, which means to advance, yet not in haste. Advancement must have a destination, so the next is the "Guī Mèi" hexagram. Those who reach a destination will surely become great, so the next is the "Fēng" hexagram, which means to be great. When the mind is self-satisfied and indulgent, pushing greatness to its extreme, one will surely lose the place of rest, so the next is the "Lǚ" hexagram. Being a traveler without a place to stay, the next is the "Xùn" hexagram.

巽入而和入，於人則說矣，故受之以兊。兊，說也。上下咸說而後散，動而自為治也，故受之以渙。渙，離也。散而治，不拘其禁也，終則無節，故受之以節。節而施之，中而制之，信乃行之，故受之以中孚。自中發信，民必信之，可過其物而為治之，故受之以小過。信者為治之，具而非備之道，信治而巳，小過者也。有過物之治，必□濟也，故受之以旣濟。旣濟不可極，極而志盈，斯窮之矣，故受之以未濟，而終也。

The trigram Xun represents humility and yielding, which allows one to enter the hearts of people smoothly, causing them to be pleased. Therefore, the next trigram is Dui, which means joy. Both above and below are joyful, and then the hearts of people become scattered and flow freely. This flow itself naturally forms order, so the next trigram is Huan, meaning dispersion. Governing through dispersion, without the need for restrictions, but eventually there is no measure, so the next trigram is Jie, meaning regulation. Governing with regulation, using the middle path to make decisions, and promoting with sincerity, so the next trigram is Zhongfu, meaning sincere trust. Sincerity coming from the heart, the people will certainly follow, thus enabling governance beyond ordinary means, so the next trigram is Xiaoguo, meaning minor excess. Sincerity is merely a tool for governance, not a complete way. Relying solely on sincerity for governance is only minor excess. Having governance beyond ordinary means, it must surely be accomplished, so the next trigram is Ji Ji, meaning the completion of success. After completion, one must not push to the extreme. When reaching the extreme and becoming complacent, one reaches the end, so the next trigram is Wei Ji, meaning the non-attainment. It is used to conclude the entire text.