Transformation is mutual transformation. For example, in the threefold sequence of the Qian hexagram, the lower line moving transforms into Xun; the middle line moving transforms into Li; the upper line moving transforms into Dui; when all three lines move together they transform into Kun; if the middle line does not move, they transform into Kan, and so on. Or using the quiet hexagram as a single transformation, the single transformation is not valid. After all, a hexagram’s lines change when they move; if there is no movement, there is no change. Suppose one kind of grain; if it does not move, it remains grain. When it is exposed to spring, it becomes rice; when cooked, it becomes meal. Its springing is like the movement of the hexagram’s lines; its rice and meal are like the changes of the lines. Yet the grain’s spring is rice; some grains become kernels suitable for food, some do not become kernels and become chaff, and some bran cannot be used by people. And when its rice becomes meal, some are refined and loved, while others rot and are disliked. Thus both the rice and the meal have beauty and defect, just as the transformed lines have auspicious and inauspicious outcomes. I foresee that the Tianxuan fu contains a doctrine of stillness transforming into movement and movement transforming into stillness, and that unmoving can also change. Today people inherit its method; whenever there is a hexagram that changes to stillness, etc. All such things belong to the great art of Yi divination, and cannot be overlooked. I therefore cannot help but speak. There is also a notion of stopping change in a single line; if it moves chaotically it does not change, which I do not know either.

Transformation is mutual transformation. For example, in the three lines of the Qian hexagram, the lower line moving transforms into Xun; the middle line moving transforms into Li; the upper line moving transforms into Dui; when all three lines move together they transform into Kun; if the middle line does not move they transform into Kan, and so on.

Note

阴阳万物可以相互转换，就像乾☰，下爻动由阳为阴成巽☴，同理，中爻动为离☲，上爻动为兑☱，三个爻一起动成坤☷，上下动中间不动成坎☵。但不能在静卦中把阴变阳阳变阴。卦中之爻，有动才会生变，无动则不变。就像是谷子，若是不动，则一直都是谷子。

及被春之則成米，又炊之則成飯。其春與炊，猶卦爻之動也；其米與飯，猶卦爻之變也。然穀之春爲米也，有成粒而爲糧者，有不成粒而爲粞者，又有糠粃而不爲人所用者。

Note

但谷子经过舂脱壳后，就成了米，米经过烹煮后又成了饭。这里的舂和煮，就相当于是卦中之爻的动，其所成的米和饭，就相当于是动爻所动之后变化而成之爻。但是谷子去壳后，有的是完整的，可以用来做饭，有的是碎米，只能用来喂牲口，还有的干脆就是糠之类不能吃的。

及其米之爲飯也，有精鑿而爲人所愛食者，亦有饐餲而爲人所惡食者。是米與飯皆有美惡不同，猶變出之爻，亦有吉凶不同也。

Note

而米做成了饭，也有人爱吃的精良饭，也有人不爱吃的粗饭。米和饭都有人爱吃和不爱吃的，就像是化出的爻，也有吉的和凶的。

予見天玄賦有靜化動化之說，是不動亦變矣。今人乃祖其法，每有變安靜之卦者。凡此之類，皆卜易之大，又，不可不辨。予故不得己而爲之說。又有止變一爻者，若亂動則不變，此又予所不知也

后文杂而无关不与论说。

Tip

今人事农者少，碾米者更甚。古人以谷至米成饭为例，虽简洁明确而今人难解。余思之，试以纸为一述。 竹木之不动，终岁为竹木，至腐朽而不改。今人伐之，所得有可用之竹木，也有不可用之竹木，此伐为动，可不可用为变。竹木之浸泡成纸，有细纹多纹多花各丽衣纸，人之所好，以之书写；也有粗纹断裂，薄而洇墨之纸，世人不喜，常以丢弃。此成纸为动，能否书写为变。 砍伐材料、做成纸张，这就是“动”，卦中之爻的“动”。材料能不能用、纸张好不好用，这就是爻动之后所显示的吉和凶。

来源：牧云