Heng Qu Yi Shuo (橫渠易說)

乾之四德，終始萬物，迎之不見其首，隨之不見其後，然推本而言，當父母萬物。［彖］明萬物資始，故不得不以元配乾；坤其偶也，故不得不以元配坤。

The four virtues of the Qian hexagram, Yuan, Heng, Li, and Zhen, encompass the beginning and end of all things. You cannot see its beginning when facing it, nor its end when following it. However, examining the root, Qian is worthy of the title "parents of all things." The Commentary on the Judgment of the Qian hexagram explains that all things rely on the energy of Qian to begin, so "Yuan" must be assigned to Qian. Since Kun is the spouse of Qian, "Yuan" must also be assigned to Kun.

天下［之］理得，元也；會而通，亨也；說諸心，利也；一天下之動，貞也。貞者，專靜也。不曰天地而曰乾坤，言天地則有體，言乾坤則無形，故性也者，雖乾坤亦在其中。初九，潛龍勿用。九二，見龍在田，利見大人。

The principles of the world are all in their proper place, which is called "Yuan"; all things gather together and flow unimpeded, which is called "Heng"; making people pleased and convinced, which is called "Li"; governing all actions and changes in the world, which is called "Zhen". What is meant by "Zhen" is to be single-minded and still. The "Zhou Yi" does not say "Heaven and Earth" but "Qian and Kun", because saying "Heaven and Earth" would fix them in tangible forms, while saying "Qian and Kun" refers only to the无形 (formless) qualities of strength and harmony. Therefore, when discussing "Xing" (nature), both Qian and Kun are included. The first line of the Qian hexagram says "The dragon is hidden and should not be used" — the dragon is still hidden and not yet active, so it should not be used. The second line says "The dragon appears in the fields, favorable to meeting a great person" — the dragon has already appeared in the fields, so it is favorable to meeting a great person.

大而得易簡之理，當成位乎天地之中，時舍而不受命，乾九二有焉。及夫化而聖矣，造而位天德矣，則富貴不足以言之。九三，君子終日乾乾，夕惕若，厲無咎。九四，或躍在淵，無咎。四處陰，故曰在淵。九五，飛龍在天，利見大人。上九，亢龍有悔。用九，見群龍無首，吉。

Heavenly Virtue has reached the level of "Greatness," and having understood the principle of "Ease" in the Qian hexagram and "Simplicity" in the Kun hexagram, one should establish one's position within the realm of heaven and earth. At this moment, circumstances have caused him to temporarily pause and not yet be appointed to a position. The line statement of the second line of the Qian hexagram precisely describes this state. When one progresses from "Greatness" to "Transformation," achieving the virtue of "positioning oneself in Heavenly Virtue," worldly wealth and honor are no longer sufficient to describe him. The line statement of the third line says, "The gentleman toils day and night, remaining vigilant even at night, and though in peril, there is no blame." The line statement of the fourth line says, "Leaping from the depths, there is no blame." The line statement of the fifth line says, "A dragon soars in the heavens, favorable for encountering a great man." The line statement of the top line says, "An exalted dragon brings regret." The line statement of "All Nines" says, "Seeing a group of dragons with no leader, it is auspicious."

［乾不居正位，是乾理自然，惟人推之使然耶！］彖曰：大哉乾元，萬物資始，乃統天。雲行雨施，品物流形。大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命，保合大和，乃利貞。

Heavenly Stems: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui Earthly Branches: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai Trigrams: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth) Commentary on the Judgment says: How magnificent is the "origin" of Qian! All things rely upon it to begin. It governs the entire heavenly way. Clouds flow, rain spreads, and thus all things take form and spread. The sun's light is bright and consistent, the six lines of the hexagram are formed in sequence, and the sage rides upon these six dragons to govern the heavenly way. The movement and transformation of the Qian path cause all things to properly establish their nature and destiny, maintaining and uniting the great harmony. Thus it is advantageous and proper.

雲行雨施，散而無不之也，言乾發揮偏被於六十四卦，各使成象。變，言其著；化，言其漸。萬物皆始，故性命之各正。惟君子為能與時消息，順性命、躬天德而誠(之)行［之］也。精義時措，故能保合大和，健利且貞，孟子所謂終始條理，集大成於聖智者歟！

"Clouds move and rain is dispersed," refers to the diffusion and spread of the Qian energy, reaching everywhere. It means that the function of Qian is universally applied to the sixty-four hexagrams, enabling each hexagram to manifest its own image. "Change" means that it becomes evident through transformation, while "transformation" means that it proceeds gradually and subtly. All things begin from this, so nature and destiny each receive their proper direction. Only the gentleman can advance and retreat according to the waxing and waning of circumstances, following the principles of nature and destiny, and personally embodying the Heavenly Virtue with sincerity. By thoroughly studying the principles and appropriately applying them in time, he can preserve and unite the great harmony, which is both strong and firm. This is what Mencius said in "The Great Learning" (Wanzhangxia), "beginning with order and ending with order," achieving the ultimate synthesis of sainthood and wisdom.

易曰：“大明終始，六位時成，時乘六龍以御天。乾道變化，各正性命。保合大和，乃利貞”，其此之謂乎！“乾道變化，各正性命”，此謂六爻。言天道變化趨時者，六爻各隨時自正其性命，謂六位隨時正性命各有一道理，蓋為時各不同。首出庶物，萬國咸寧。

The Commentary on the Judgment of the Qian Hexagram in The Zhou Changes says: "Great brightness marks the beginning and end; the six positions are formed in due time, and at each time the six dragons ride to govern heaven. The way of Heaven brings about change, and each establishes its own destiny. By preserving and harmonizing the great harmony, it becomes advantageous to be constant." This is exactly what is being discussed. The phrase "The way of Heaven brings about change, and each establishes its own destiny" refers to the six lines. It means that the way of Heaven brings about change and follows the appropriate time, and each of the six lines establishes its own destiny according to the time it occupies. The six lines each establish their destiny in accordance with their respective times, each having its own reasoning, because the times they represent are different. The Commentary on the Judgment concludes by saying "The sage emerges above all things, and all states are at peace," meaning that the sage rises above all things, and thus the world and all states achieve peace.

不一則乖競。象曰：天行健，君子以自強不息。“潛龍勿用”，陽在下也。“見龍在田”，德施普也。“終日乾乾”，反復道也。道，行也，所行即是道。易亦言“天行健”，天道也。“或躍在淵”，進無咎也。

When the world cannot be unified, there will be mutual discord and contention. The Great Image Commentary of the Qian Hexagram says: The heavenly way is vigorous and unceasing, and the gentleman takes this as a model, striving ceaselessly without rest. The Small Image Commentary explains the line 'The dragon remains hidden and should not be used' as indicating that the yang energy is still in a lower position; it explains 'The dragon appears in the field' as indicating that the virtue and grace have already spread widely; it explains 'All day long the dragon toils diligently' as indicating that one is constantly walking along the path. Here, 'the path' is 'action', and what is acted upon is the path; the Zhou Yi also says 'Heaven's movement is vigorous', which is precisely the heavenly way. The Small Image Commentary explains the line 'Perhaps leaping in the abyss' as indicating that advancing upward will not lead to error.

或躍進退皆可在淵者，性退也，故指其極而言也。“飛龍在天”，大人造也。乾之九五曰：“飛龍在天，利見大人”，乃大人造位天德，成性躋聖者爾。若夫受命首出，則所性不存焉，故不曰“位乎君位”而曰“位乎天德”，不曰“大人君矣”而曰“大人造也”。

"The 'or yue' refers to being in a position of indecision between advancing and retreating; it is said 'in the abyss' because its nature is inclined towards retreat, so in its extreme position. The 'Small Image Commentary' explains the 'nine five' line 'a dragon flying in the sky' as 'the great man attains this.' The 'line statement' of the 'nine five' line in the Qian hexagram says 'a dragon flying in the sky, advantageous to see the great man,' which is precisely the great man's attainment of 'positioning in the heavenly virtue,' realizing his true nature and reaching the state of sainthood. As for receiving the mandate of heaven and emerging as a ruler, that is no longer within the realm of 'nature'; therefore, the 'Small Image Commentary' does not say 'positioning in the ruler's position' but 'positioning in the heavenly virtue,' and does not say 'the great man becomes a ruler' but 'the great man attains this.'

成性則躋聖而位天德。乾九二正位於內卦之中，有君德矣，而非上治也。九五言上治者，通言乎(聖人)［天］之德，聖人之性，［故］舍曰“君”而謂之“天”。見大人德與位之(者)［皆］造也。至健而易，至順而簡，故其險其阻，不可階而升，不可(逸)［勉］而至。仲尼猶天，“九五飛龍在天”，其致一也。“亢龍有悔”，盈不可久也。“用九”，天德不可為首也。

Achieving one's true nature leads to the realm of sages and attaining the position of Heavenly Virtue. In the Qian hexagram, the line Nine Two is properly situated in the center of the inner trigram, already possessing the virtue of a ruler, yet it is not yet in a position to govern. The line Nine Five refers to 'governing above' in terms of attaining the virtue of Heaven and the nature of sages. Therefore, the term 'ruler' is omitted and called 'Heaven,' indicating that the virtue and position of a great person are achieved through cultivation. The Qian hexagram is extremely strong and vigorous, thus its way is easy; the Kun hexagram is extremely gentle and compliant, thus its way is simple. Because of this, its perilous and obstructive aspects cannot be ascended step by step, nor can they be reached by force. Confucius is like Heaven; the line Nine Five 'a dragon soaring in the sky' reaches the same level as his attainment. The Small Image Commentary explains the line Nine at the Top 'a dragon soaring to excess brings regret,' saying that fullness cannot last; it explains 'using all nines,' saying that the virtue of Heaven cannot be competed for as a leader.

文言曰：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 Wenyan Zhu of the Qian Hexagram says: "Yuan" is the leader of all good qualities, "Heng" is the gathering of auspicious things, "Li" is the harmony of principles, and "Zhen" is the main body of matters. A gentleman embodies benevolence, sufficient to be the leader of the people; gathers auspicious things, sufficient to conform to propriety; applies benefits to all things, sufficient to harmonize with righteousness; remains firm and unswerving, sufficient to be the mainstay of affairs. A gentleman practices these four virtues, hence it is said, "Qian, Yuan Heng Li Zhen."

仁統天下之善，禮嘉天下之會，義公天下之利，信一天下之動。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，遁世無悶，不見是而無悶，樂則行之，憂則違之，確乎其不可拔，潛龍也。

Humanity encompasses all good things in the world, propriety gathers and beautifies all things, righteousness makes fair all interests, and trust unifies all actions. The Wenyan Zhuan asks: What does the line statement "The hidden dragon is not yet in use" mean? Confucius answered: This refers to a person who possesses the virtue of a dragon but remains hidden. He does not change himself due to the world, does not seek fame, avoids the world without distress, is not distressed even if not praised, does what he delights in and avoids what he worries about, and is firm and unshakable. This is called "the hidden dragon."

孔子喜弟子之不仕，蓋為德未成則不可以仕，是行而未成者也。故潛勿用，龍德而未顯者也。不成名，不求聞也，養實而已，樂行憂違，不可與［無］德者語也。

Confucius preferred his disciples not to rush into official positions because one cannot hold office without having cultivated virtue. This belongs to the category of 'acting but not yet accomplished.' Therefore, 'a hidden dragon should not be used' refers to those who possess the virtue of a dragon but have not yet revealed it. 'Not seeking fame' means not pursuing reputation or fame, but instead cultivating real virtue. As for the principles of advancing when joyful and retreating when sorrowful, these are matters that cannot be discussed with those who lack virtue.

“用則行，舍則藏，惟我與爾有是夫！”顏子龍德而隱，故“遁世不見知而不悔”，(聖)與聖者同(能)。“遁世不見知而不悔”，聖人不為沽激之行以求時知，依乎中庸，人莫能知，以此自信，不知悔也。

The Book of Rites: The Analects of Confucius, in the chapter "Shu Er," records Confucius saying to Yan Hui: "If you use me, I will act in accordance with the Way; if you do not use me, I will retreat and hide. Only I and you can do this!" Yan Hui possessed the virtue of a dragon but chose to live in seclusion, so the Doctrine of the Mean calls him "avoiding the world and living in retirement, not being known by others yet not regretting." In this regard, he is the same as the sage. What is meant by "retreating from the world without being known yet without regret" is that the sage does not make exaggerated or ostentatious actions to seek fame or please the world, but follows the middle way. Others cannot understand him, yet he remains confident and steadfast in his conduct, thus not feeling any regret.

(大而得易簡之理，當成位乎天地之中，時舍而不受命，乾九二有焉。及夫化而聖矣，造而位天德矣，則富貴不足以言之。)“樂則行之，憂則違之”，主於［求］吾志而已，無所求於外，故善世溥化，龍德而見［者］也，［若］潛而未見，則為己而已，不暇及夫人者也。

When one's virtue has reached the highest level and he has understood the principle of simplicity and ease, he should establish his position within the world; however, due to the circumstances, he may temporarily pause and not yet be appointed to a position, just as the second line of the Qian hexagram. When he has transformed from great virtue to the highest virtue, wealth and honor are no longer sufficient to describe him. "When joyful, act accordingly; when sorrowful, avoid it," this is only about fulfilling his own aspirations, with no desire for external things. Thus, he can properly influence the world and his virtue spreads widely, which is the manifestation of the dragon's virtue. If he remains hidden and not yet revealed, then he is merely cultivating himself, and has not yet the capacity to extend his influence to others.

孟子不得已而用潛龍者也，顏子不用潛龍者也。孟子主教，故須說“予豈好辯哉？予不得已也”。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，德溥而化。易曰“見龍在田，利見大人”，君德也。

Mencius was someone who had to resort to using the virtue of the hidden dragon when necessary, while Yan Hui was someone who never used the virtue of the hidden dragon. Mencius bore the responsibility of transmitting the teachings, so he said, "Do I like to argue? I am forced to do so." (Mencius, Lower Part of Teng Wengong). The Wenyan Transmission asks: What does the second line statement "The dragon appears in the field, advantageous to see the great man" mean? Confucius answered: This refers to a person who possesses the virtue of the dragon and resides in the proper position with the correct balance. In ordinary speech he keeps his word, in ordinary actions he is cautious, prevents evil thoughts to maintain sincerity, transforms the world with goodness without boasting, and spreads his virtue widely to cultivate all things. The Zhou Changes say "The dragon appears in the field, advantageous to see the great man," which is the virtue of the sovereign.

庸言庸行，蓋天下經德達道，大人之德施於是(者)溥矣，天下之文明於是著矣。然非窮變化之神以時措之宜，則或陷於非禮之禮，非義之義，此顏子所以求龍德(而)正中，乾乾進德，思處其極，未敢以方體之常安吾止也。

Ordinary words and actions are precisely the moral virtues that are constantly practiced throughout the world and the common path followed by all; when a great person's virtue reaches this level, it becomes extensive and comprehensive, and the brilliance of the world's culture is thereby made evident. However, if one cannot thoroughly investigate the subtle changes and appropriately respond to circumstances, one may fall into "ritual that is not proper ritual" and "righteousness that is not proper righteousness." This is precisely why Yan Hui sought to pursue the virtue of the dragon, maintaining proper balance and diligence in cultivating virtue without ceasing, constantly reflecting on remaining in the ultimate state, and not daring to settle into a fixed pattern or routine.

顏氏求龍德正中而未見其止，故擇中庸得一善則拳拳服膺，歡夫子［之］忽焉前後也。乾三四，位過中重剛，時不可舍，庸言庸行不足以濟之，雖大人之盛有所不安。外趨變化，內正性命，故其危其疑，艱於見德者，時不得舍也。九五，大人化矣，天德位矣，成性聖矣，故既曰“利見大人”，又曰“聖人作而萬物睹”。亢龍以位畫為言，若聖人則不失其正，何亢之有！

Yan Yuan pursued the virtue of the dragon, seeking to maintain the proper center and balance, yet could not find a place to rest. Therefore, the "Doctrine of the Mean" says he "chose the middle way, and once he attained a good quality, he clung to it with sincerity." He also praised the Way of Confucius, which seemed to appear suddenly before him and suddenly behind him, unpredictable. The two lines, nine three and nine four, of the Qian hexagram are positioned beyond the central point and overlap with strong lines, so the situation does not allow for stopping. Ordinary words and deeds are insufficient to cope, even the great virtue of a superior person is unsettled. Externally, one must pursue change and transformation; internally, one must correct one's nature and life. Thus, the danger, fear, and doubt, the situation where virtue is difficult to manifest, all result from the situation not allowing for rest. When reaching nine five, the superior person has already "transformed," the Heavenly Virtue has taken its place, and one's nature has been perfected and entered into sainthood. Therefore, it is said both "it is advantageous to see the superior person" and "when the sage appears, all things become visible." As for "the dragon in excess," this refers to the position and diagram of the line; if it is a sage, he would not lose his correctness, how could there be an excess?

德溥而化，言化物也，以其善世即是化也。善其身，自化也；兼善天下，則是化物也；知化則是德。化，聖人自化也。化之況味，在學者未易見焉，但有此次序。

"The virtue is broad and transformative," referring to the ability to nurture and influence external things. Because the capacity to properly transform the world is itself "transformation." Perfecting oneself is the transformation of the self; benefiting the whole world is nurturing external things; to understand this "transformation" is to possess virtue. The term "transformation" here refers to the transformation of the sage himself. The realm of "transformation" is difficult for scholars to experience, though they may know of the progression from "greatness" to "transformation."

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 Wenyan Transmission asks: What does the line statement "The superior man is diligent all day, and in the evening is cautious as if something were about to happen, thus avoiding calamity" mean? Confucius answers: The superior man should cultivate virtue and manage his undertakings. Loyalty and trustworthiness are used to cultivate virtue; refining speech and establishing sincerity are used to maintain his undertakings. Knowing the destination and reaching it allows one to discuss the subtle principles; knowing the limit and stopping there allows one to uphold righteousness. Therefore, he remains humble in high position and not arrogant, and in low position not anxious or fearful. Thus he is diligent all day, ever cautious according to the time, and even in dangerous circumstances will not commit mistakes.

乾九三修辭立誠，非繼日待旦如周公，不足以終其業。忠信所以進德，學者止是一誠意耳，若不忠信，如何進德！不驕，德當至也；不憂，業當終也。適在不安之位，故曰因其時。

The trigram Qian (Heaven) at line nine in the third position discusses "cultivating eloquence with sincerity." If one does not work diligently day and night, waiting patiently for dawn, one will not be able to complete their achievements successfully. "Faithfulness and trustworthiness are the means to advance virtue," and what scholars should do is simply "sincere intention." If one is not faithful and trustworthy, how can they hope to cultivate virtue? "Remaining in a high position without arrogance" is because virtue should naturally reach that level; "being in a low position without worry" is because achievements should naturally be completed. The third line of Qian is precisely in an unstable position, hence it says "remain vigilant according to the time."

求致用者，幾不可緩；將進德者，涉義必精；此君子所以立多凶多懼之地，乾乾德業，不少懈於趨時也。知至，極盡其所知也。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。

A person who studies with the aim of applying knowledge should not delay in responding to subtle signs; one who seeks to cultivate virtue must examine matters of principle with care. This is why the gentleman, even when situated in a place full of dangers and anxieties, remains diligent in his moral cultivation and does not slacken in his pursuit of timely action. What is meant by "knowing the limit of knowledge" is to investigate thoroughly all that one is capable of knowing. The Wenyan Zhu asks: What does the fourth line statement "or leap from the abyss, without blame" mean? Confucius answered: To go up or down has no fixed pattern, and this does not mean engaging in improper actions; to advance or retreat has no fixed rule, and this does not mean abandoning one's kind. The gentleman advances his virtue and cultivates his undertakings in order to seize the right opportunity, hence he incurs no blame.

以陽居陰，故曰“在淵”；位非所安，故或以躍。德非為邪，故進退上下，惟義所適，惟時所合，故曰“欲及時也”。能如此擇義，則無咎也。九四以陽居陰，故曰在淵，能不忘於躍，乃可免咎。“非為邪也”，終其義也。

Nine in the Fourth occupies a yao of yang in a yin position, so it is said to be in the abyss; this position is not its stable place, so it is said to be ready to leap. Its virtue is not inclined toward wickedness, so its advancement or retreat, ascent or descent depends only on what is appropriate in terms of righteousness and harmony with the time, hence it is said to be eager to act in timely fashion. By choosing righteousness in this way, there will be no error. Nine in the Fourth occupies a yao of yang in a yin position, so it is said to be in the abyss; being able to not forget the aspiration to rise upward, it can avoid error. The phrase 'not for wickedness' means it ultimately maintains righteousness.

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，聖人作而萬物睹。本乎天者親上，本乎地者親下，則各從其類也。

The Wenyan Transmission asks: What does the fifth line statement "A dragon soars in the sky, advantageous to see the great man" mean? Confucius answers: Like sounds respond to like sounds, like breaths seek like breaths; water flows to moist places, fire tends toward dry places; clouds arise with the dragon, winds rise with the tiger; when the sage arises, all things look up to him. The origin from heaven adheres to above, the origin from earth adheres to below; this is all following their own kind.

谷神能象其聲而應之，非謂能報以律呂之變也，猶卜筮叩以是言則報以是物而已，易［所］謂“同聲相應”是也。王弼謂“命呂者律”，語聲之變，非此之謂也。聖人作，萬物睹，故利見大人。

The empty spirit of the mountain valley can imitate human voices and respond, but this does not mean it can use the changing tones of the musical scales to reply; it is like when you ask questions in divination, it answers with corresponding symbolic images. The Zhou Changes say "like sounds respond to like sounds," which refers exactly to this. Wang Bi says "the one who commands the tones commands the scale," referring to the change of sounds, which is not the meaning here. When the sage arises, all things look up to him, hence "it is advantageous to see a great man."

本乎天者親上，本乎地者親下，此一章止為飛龍在天而發。龍虎水火之喻，蓋明各逐一類去，本在上者卻上去，本在下者卻逐下。德性本得乎天者今復在天，是各從其類也。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。

"This chapter is specifically addressing the line 'A dragon soaring in the heavens.' The metaphors of dragon, tiger, water, and fire are meant to illustrate how all things follow their own kind: those originally above go upward, and those originally below go downward. Virtue originates from heaven and now returns to heaven, which is called 'each returning to its own kind.' The 'Commentary of the Wenyan' asks: What does the line statement 'An exalted dragon brings regret' mean? Confucius answers: Although the position is lofty, there is no actual position; although the status is high, there are no people. The virtuous are in lower positions and lack support, so any action leads to regret."

亢而自喪之也。“潛龍勿用”，下也。“見龍在田”，時舍也。“終日乾乾”，行事也。“或躍在淵”，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。居大中安止之地，至於三四則不得所安也。

This is the result of reaching the peak and thus inviting loss and destruction. The "Wenyan Zhuan" also says: "The hidden dragon should not be used," because it is in a low position; "The dragon appears in the field," is because the situation allows it to rest temporarily; "The dragon toils all day," is about diligent action; "The dragon may leap in the abyss," is self-testing; "The dragon in the heavens," is governing from a high position; "The exalted dragon has regret," is the calamity brought by reaching the extreme; "The乾 yuan employs all nines," is the governance of the world. The Nine in the Second is in a great center and can rest securely, but by the time it reaches the Nine in the Third and the Nine in the Fourth, it no longer finds a secure place.

聖人神其德，不私其身，故乾乾自強，所以成之於天耳。“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。

The sage makes his virtue profound and unpredictable, not regarding his body as his own, thus he is diligent without rest and self-improving without end, thereby achieving himself in Heaven. The "Wenyan Zhuan" says: "The hidden dragon is not yet in use," meaning the yang energy is hidden and not yet manifested; "The dragon appears in the field," meaning the world thus gains brilliance; "All day long the dragon toils," meaning moving in harmony with the times; "The dragon may leap in the abyss," meaning the way of the dragon reaches this point and brings about change; "The dragon flies in the sky," meaning it has already attained the position of Heavenly Virtue; "The dragon in exaltation brings regret," meaning it has moved in harmony with the times to the extreme.

顏子未成性，是為潛龍，亦未肯止於見龍，蓋以其德其時則須當潛。顏子與孟子時異，顏子有孔子在，可以不顯，孟子則處師道，亦是已老，故不得不顯耳。九二、九三、九四至上九，皆是時也。

Yan Yuan had not yet realized his innate nature, so he belonged to the category of "the hidden dragon"; yet he was unwilling to remain only at the stage of "the dragon appearing." Considering his virtue and the circumstances he was in, he was originally meant to remain hidden. Yan Yuan and Mencius were in different historical contexts: Yan Yuan had Confucius alive, so he did not need to reveal himself; Mencius, however, held the position of a teacher and was already old, so he had to reveal himself. From the second line, the third line, the fourth line, up to the top line, all discuss the concept of "time."

九四曰：“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。”此時可上可下，可進可退，“非為邪也”，即是直也。天道不越乎直，直方大則不須習，行之自無不利。

The Wenyan Transmission explains the Nine in the Fourth: "It has no fixed position above or below, but this is not because it is perverse. It has no fixed advance or retreat, but this is not because it is leaving the group. A gentleman advances in virtue and cultivates his career, wishing to act in timely manner." This position can be either above or below, advance or retreat; the phrase "not perverse" refers to the quality of "uprightness." The way of Heaven does not go beyond uprightness; the Six in the Second of the Kun hexagram speaks of "uprightness, squareness, and greatness," and when these are achieved, there is no need for further practice, for when one acts naturally, there is no failure.

非為邪，則是陟降庭止也。進德修業欲及時，即是無然畔援，無然歆羨，誕先登於岸也，言無畔去，亦無援引，亦無歆向，亦無羨而不為，誕知登於岸耳。岸，所處地位也。此與進無咎同意，惟志在位天德而已。位天德，大人成性也。

"Non-misconduct" refers to what is said in the "Great Ya" section of the "Book of Poetry," "Ascending and descending in the court," meaning that all actions follow the upright path. "Advancing virtue and cultivating one's career in timely manner" corresponds to the words in the "Great Ya" section of the "Book of Poetry," "Do not depart from the path, do not cling and pull, do not covet external things, do not merely admire without acting, but firmly know that one must reach the shore." The "shore" refers to one's own position. This is the same meaning as the "Small Image Commentary" stating "advancing without blame," meaning that the aspiration is solely to reside in the Heavenly Virtue.the so-called "positioning in Heavenly Virtue" means that the Great Man has realized his innate nature.

九三、九四大體相似，此二時處危難之大，聖人則事天愛民，不恤其他，誕先登於岸。九五“大人造也”，造，成就也，或謂造為至義亦可。大人成性則聖也化，化則純是天德也。聖猶天也，故不可階而升。聖人之教，未嘗以性化責人，若大人則學可至也。

Nine Three and Nine Four are generally similar; both these positions are in great peril. The sage in these situations merely follows the heavenly way and cares for the people, not worrying about other things. He firmly proceeds to cross the river first. Nine Five says, "The great man accomplishes this." "Accomplish" means to achieve, and some interpret it as "to arrive at" which is also acceptable. The great man who realizes his nature becomes a sage, which is "transformation." When one reaches "transformation," it becomes pure heavenly virtue. The sage is like heaven, so he cannot ascend step by step. The sage teaches people without expecting them to reach the state of "nature transformation." As for the "great man," it is something that can be learned and achieved.

位天德則神，神則天也，故不可以神屬人而言。莊子言神人，不識義理也；又謂至人真人，其辭險窄，皆無可取。孟子六等，至於神則不可言人也。上九亢龍，緣卦畫而言，須分初終，終則自是亢極。言君位則易有極之理，聖人之分則安有過亢！

One who occupies the position of Heavenly Virtue is called "Shen," and "Shen" is equivalent to Heaven. Therefore, "Shen" should not be attributed to human beings. Zhuangzi speaks of "Shenren" (divine persons), which fails to grasp the proper meaning. He also mentions "Ziren" (sages) and "Zhenren" (true persons), but his expressions are narrow and limited, and thus not worth following. Mencius divides virtues into six levels: benevolence, trustworthiness, beauty, greatness, sainthood, and divinity. When reaching the level of "Shen," it is no longer appropriate to refer to it as "person." The "Kanglong" (exalted dragon) in the line "Shangjiu" refers to the position within the hexagram, distinguishing between the beginning and the end. When reaching the final position, it naturally becomes excessive. If considering the position of a ruler, there is naturally the principle of reaching the peak and then reversing. If considering the role of a sage, how could there be any excess?

易雖以六爻為次序而言，如此則是以典要求也。乾初以其在初處下，況聖修而未成者可也。上以居極位畫為亢，聖人則何亢之有！若二與三皆大人之事，非謂四勝於三，三勝於二，五又勝於四，如此則是聖可階也。

The Zhou Changes, although explained in the order of the six lines, if viewed rigidly in this order, becomes what the Great Treatise calls "using fixed rules to demand"—applying unchanging regulations mechanically. The first line of the Qian hexagram, being in the initial and lowest position, can be used to compare with a person whose moral cultivation has not yet been completed. The top line, being at the extreme position and the end of the hexagram, is called "excess" or "overreaching." If it were a sage, how could there be such excess! As for the second line and the third line, they both discuss the proper duties of great persons, not implying that the fourth line surpasses the third, the third surpasses the second, or the fifth line surpasses the fourth. If one views it this way, the realm of sages would become something that can be climbed step by step.

三四與二，皆言所過之時。二之時平和，見龍在田者則是可止之處也。時舍，時止也，以時之和平，故利見不至於有害。三四則皆時為危難，又重剛，又不中，至九五則是聖人極致處，不論時也。飛龍在天，況聖人之至若天之不可階而升也。大人與聖人自是一節妙處。

Nine in the Second, Nine in the Third, and Nine in the Fourth all refer to the 'time' experienced. At the time of Nine in the Second, the situation is level and calm, and 'a dragon appearing in the field' indicates a place where one can rest. The concept of 'time and place' means to stop according to the time; because the situation is peaceful, 'being beneficial to see a great man' does not bring misfortune. Nine in the Third and Nine in the Fourth, however, are times of danger, as they are overlapping strong lines and not in the central position. At Nine in the Fifth, this is the ultimate attainment of the sage, so there is no need to discuss 'time' anymore. 'A dragon flying in the sky' is a metaphor for the realm reached by the sage, like the sky itself, which cannot be ascended step by step. There is a subtle distinction between a great man and a sage.

精義入神，以致用也；利用安身，以崇德也。”以理計之，如崇德之事尚可勉勉修而至，若大人以上事則無修，故曰“過此以往，未之或知”，言不可得而知也，直待己實到窮神知化，是德之極盛處也。

The Great Treatise says: "Carefully studying principles and reasoning to reach the subtle and profound, is for practical application; smoothly applying them and cultivating oneself, is for honoring virtue." By reasoning, one can see that matters like "honoring virtue" can still be achieved through diligent cultivation; but for matters concerning great persons, there is no way to cultivate them through effort. Therefore, the Great Treatise continues, "Beyond this, there is nothing that anyone knows," meaning that it is beyond the reach of thought. Only when one genuinely attains "exhausting the divine and knowing transformation" is one at the peak of virtue.

然而人為者不過大人之事，但德盛處惟己知之，“默而成之，不言而信，不怒而威”，如此方是成就吾之所行大人之事而已。故於此爻卻說，“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”，如此則是全與天地一體，然不過是大人之事，惟是心化也。

However, what human effort can achieve is no more than what is proper for a great person; it is only when virtue is fully developed that one can truly understand it. As stated in the Great Treatise, "It is accomplished silently, without needing to speak, yet it is naturally trusted." Similarly, the ancients said, "Without anger, there is still authority." When one reaches this level, one has truly fulfilled the great deeds one practices as a great person. Therefore, the Wenyan transmission says regarding the ninth line in the fifth place: "A great person harmonizes with the virtue of heaven and earth, with the brightness of sun and moon, with the order of the four seasons, and with the auspicious and inauspicious of ghosts and spirits." At this point, one has fully become one with heaven and earth, yet it remains merely the affairs of a great person, for the heart has already transformed.

故嘗謂大可為也，大而化不可為也，在熟而已。蓋大人之事，修而可至，化則不可加功，加功則是助長也，要在乎仁熟而已。然而至於大以上自是住不得，言在熟極有意。

Therefore I once said: "Greatness" can be achieved, but "greatness fully realized" is not something that can be forced; it all depends on the word "mastery." Matters of the superior person can be attained through cultivation; as for "realization," it cannot be further pursued by human effort, for once effort is added, it becomes like pulling up seedlings to help them grow. The key lies solely in the ripeness of benevolence. However, when one reaches the level beyond "greatness," one cannot stop, which shows that the word "mastery" is used with precise measure.

大與聖難於分別，大以上之事，如禹、稷、皋陶輩猶未必能知，然須當皆謂之聖人，蓋為所以接人者與聖同，但己自知不足，不肯自以為聖。如禹之德，斯可謂之大矣，其心以天下為己任，規模如此；又克己若禹，則與聖人直無間別，孔子亦謂“禹於吾無間然矣”，久則須至堯舜。

The concepts of "greatness" and "sainthood" are difficult to distinguish. The realm beyond "greatness" is such that even people like Yu, Hou Ji, and Gao Yao might not fully realize it themselves, yet they should still be called sages because their way of dealing with others is the same as that of sages. They merely recognize their own shortcomings and do not claim to be sages. Yu's virtue can be considered "great," as he regarded the world as his responsibility, with such a grand demeanor and scale. If one can restrain personal desires as Yu did, then there would be little difference between such a person and a sage. Confucius also said, "Yu, I have nothing more to criticize about him" (from the Analects, Chapter Tai Bo). If this state is maintained for a long time, one would naturally reach the level of Yao and Shun.

有人於此，敦厚君子，無少異聖人之言行，然其心與真仲尼須自覺有殊，在他人則安能分別！當時至有以子貢為賢於仲尼者，惟子貢則自知之。人能以大為心，常以聖人之規模為己任，久於其道，則須化而至聖人，理之必然，如此，其大即是天也。

Suppose there is a man of integrity and sincerity whose words and deeds are entirely without difference from the sage, yet in his heart, compared with the true Confucius, he must surely feel some difference. How could others possibly discern this? At that time, even some people thought Zigan was more virtuous than Confucius, but only Zigan himself knew the truth. If a person can establish his mind with the concept of 'greatness', constantly taking the image and standard of the sage as his own burden, and walks this path for a long time, he will inevitably become a sage, which is a matter of necessity in principle. At that time, his 'greatness' will be the heavens themselves.

又要細密處行之，並暗隙不欺，若心化處則誠未易至。孔子猶自謂“若聖與仁則吾豈敢”，儻曰“吾聖矣”，則人亦誰能知！故曰“知我者其天乎”。然則必九五言“乃位乎天德”，蓋是成聖實到也；不言“首出”，所性不存焉，其實天地也，不曰“天地”而曰“天德”，言德則德位皆造，故曰“大人造也”，至此乃是大人之事畢矣。

One must also carry out the work thoroughly and meticulously, even in the subtlest details, without deceiving oneself even in the gaps when no one is around. As for the layer where the heart has already transformed, it is indeed not easy to reach. Confucius himself once said, "If someone were to say that I am a sage or a benevolent person, how dare I claim that?" (from the Analects, Chapter 7). If he had said, "I am already a sage," who could have known? Therefore, he said, "Only Heaven understands me" (from the Analects, Chapter 14). From this, we can see why the Nine in the Fifth specifically says, "It is situated in the Heavenly Virtue," precisely because becoming a sage is truly attained. It does not say "leading all things," because that is no longer within the realm of "nature." In reality, what is referred to is the heavens and earth, yet it is not said as "heavens and earth" but as "Heavenly Virtue." Once "virtue" is mentioned, both virtue and position are achievements reached, hence it says, "The Great Person is formed," and at this point, the affairs of the Great Person are completed.

五，乾之極盛處，故以此當聖人之成德，言“乃位”即是實到為己有也。若田思慮勉勉而至者，止可言知，不可言位也，“乃位”則實在其所矣。大抵語勉勉者則是大人之分也，勉勉則猶或有退，少不勉勉斯退矣，所以須學問。進德修業，欲成性也，成性則(從)［從］心皆天也。所以成性則謂之聖者，如夷之清，惠之和，不必勉勉。彼一節而成性，若聖人則於大以成性。

The Nine in the Fifth is the peak of the Qian hexagram, so it is used to represent the accomplishment of a sage's virtue. Saying 'is in position' means truly reaching and becoming one's own. If one merely arrives there through effort and force, then one can only say 'knowledge,' not 'position'; saying 'is in position' means being genuinely established in that state. Generally speaking, all that speaks of 'striving earnestly' still belongs to the duties of a great person; since one is striving, there is still the possibility of regression, and once the effort is slightly reduced, one may fall back. Therefore, one must rely on study. Advancing virtue and cultivating achievements is to realize one's nature; when one's nature is realized, then whatever one's mind turns to is in harmony with heaven. The reason that realizing one's nature is called sainthood is like Boyi's purity and Liuxiahu's gentleness, which do not require further effort. However, they only realized their nature in a particular aspect; but a sage realizes his nature in the whole of 'greatness.'

剛健故應乎天，文明故時行。乾二五皆正中之德，五則曰“大人造也”，又曰“聖人作而萬物睹”，大人而升聖乃位乎天德也。不言“帝王”而言“天德”，位不足道也，所性不存焉。潛龍自是聖人之德備具，但未發見。

Only because it is strong and vigorous can it correspond with Heaven; only because it is civilized can it act in accordance with the times. The second and fifth lines of the Qian hexagram both possess the virtue of being in the correct position and in the center. However, the fifth line says, "The great man creates," and also says, "The sage acts, and all things are seen." This indicates the transition from the great man to the sage, thus occupying the position of Heavenly Virtue. The Wenyan transmission does not mention "emperor" but instead mentions "Heavenly Virtue," because rank is not worth mentioning, and it is not within the realm of "nature." The "hidden dragon" originally already possesses the virtue of the sage in its entirety, but it has not yet been manifested.

見龍成性，至飛龍則位天德。“乾元用九”，乃見天則。乾元者，始而亨者也，利貞者，性情也。“利貞者，性情也”，以利解性，以貞解情。利，流通之義，貞者實也；利，快利也，貞，實也；利，性也，貞，情也。

"The appearance of the dragon" signifies that its nature is already complete, and when it reaches "the flying dragon," it occupies the position of Heavenly Virtue. The "Commentary of the Wenyan" says, "The principle of the Creative (Qian) employs the nine, thus revealing the principle of Heaven." It is only through this that the principle of Heaven becomes evident. The term "Qian yuan" refers to the beginning and the thoroughgoing; "li zhen" refers to nature and emotion. The statement "li zhen refers to nature and emotion" uses "li" to explain "xing" and "zhen" to explain "qing." "Li" means circulation, and "zhen" means truth; "li" signifies smooth and unimpeded flow, while "zhen" signifies steadfastness and sincerity. "Li" corresponds to nature, and "zhen" corresponds to emotion.

情盡在氣之外，其發見莫非性之自然，快利盡性，所以神也。情則是實事，喜怒哀樂之謂也，欲喜者如此喜之，欲怒者如此怒之，欲哀欲樂者如此樂之哀之，莫非性中發出實事也。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；

Emotions fully manifest beyond the traces of qi, and when they are expressed, they are all natural manifestations of the true nature. When the true nature is smoothly and unimpededly expressed, it is called 'spirit.' 'Emotion,' however, refers to concrete matters, such as joy, anger, sorrow, and happiness. One should joy when it is appropriate, anger when it is appropriate, sorrow and happiness when they are appropriate; all of these are actual events arising naturally from the true nature. The Wenyan transmission says: The Creative (Qian) can benefit the world from the beginning with noble and beneficial actions, yet it does not specify where the benefit lies. How great! How great, the Creative! It is strong and upright, pure and unified. Its six lines unfold to communicate with all things in the world.

“剛健中正”，中爻之德。“剛健中正，純粹精也”，主以中正為精也。“六爻發揮”，言時各異。“旁通情也”，情猶言用也。六爻擬議，各正性命，(其)［故］乾德旁通，不失太和而(和)［利］且貞也。時乘六龍，以御天也；雲行雨施，天下平也。

"Strong and upright in the center," refers to the virtue of the middle line. "Strong, upright, centered, and correct—this is the pure and refined essence," indicating that "centered and correct" is where the essence lies. "Six lines unfolding" means that each of the six lines corresponds to different times. "Interpreting through the sides," here "emotion" is akin to "application." The six lines contemplate and deliberate, enabling all things to fulfill their destiny and nature, so the virtue of Qian can reach everywhere without losing the great harmony, thus being both beneficial and upright. "Timing riding on six dragons to govern the heavens," "clouds moving and rain spreading," thus the world becomes peaceful.

君子以成德為行，日可見之行也。“成德為行”，德成自信而不疑，所以日見於外可也。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。

The Wenyan Transmission says: A gentleman manifests the virtue he has already cultivated in his actions, which are visible every day. What is meant by "cultivating virtue through action" is that when virtue is fully developed, one is confident and unwavering, thus able to display it daily. As for the term "qian" (hidden), it refers to something concealed and not yet revealed, practiced but not yet completed, so the gentleman temporarily refrains from using it. The gentleman accumulates it through study, clarifies it through inquiry, resides in it with tolerance, and practices it with benevolence.

君子之道，成身成性以為功者也，未至於聖，皆行未成之地耳。顏子之徒，隱而未見，行而未成，故曰“吾聞其語矣，未見其人也”。“龍德而隱”，聖修而未成者也，非如學者之未成。凡言龍，喻聖也，若顏子可以當之，雖伯夷之學猶不可言龍。龍即聖人之德，顏子則術正也。

The way of the superior person is to cultivate oneself and realize one's true nature. Until one reaches the level of a sage, one is still in the situation of "acting but not yet achieving." People like Yan Hui are hidden but not yet revealed, practicing but not yet accomplished, so Confucius said, "I have heard such words, but I have not met such a person" (The Analects, Season of the Great Official). The phrase "a dragon-like virtue but hidden" refers to the cultivation of a sage's virtue not yet fully realized, which is different from the incomplete achievements of ordinary scholars. Whenever the term "dragon" is used, it is a metaphor for a sage. Yan Hui can be considered as such, but even someone like Bo Yi, with his scholarly attainments, cannot be called a "dragon." "Dragon" represents the virtue of a sage, while Yan Hui is one who follows the correct path.

易曰：“見龍在田，利見大人”，君德也。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。

The Wenyan transmission of the Zhou Yi says: "Seeing the dragon in the field, it is advantageous to see the great man," which represents the virtue of the sovereign. Nine in the Third is a repeated strong line but not in the central position; it is not in the heavens above, nor in the fields below. Therefore, one should be diligent all day long, and remain cautious according to the time one is in, so even in a dangerous situation, there will be no mistake. Nine in the Fourth is also a repeated strong line but not in the central position; it is not in the heavens above, nor in the fields below, and also not in the position of a person. Therefore, the word "or" is used; using "or" indicates hesitation, so there will be no mistake.

此以六畫分三才也。以下二畫屬地，則四遠於地，故言中不在人；若三則止言不在天，在田而已。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！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！

This divides the six trigrams among the three elements of heaven, earth, and humanity. If the following two trigrams belong to earth, then nine in the fourth position has already moved away from its position, so it is said to be 'not in the middle of humanity.' As for nine in the third position, it is only said to be 'not in heaven,' still remaining in the fields. The 'Wenyan Zhuan' says: The term 'great person' refers to one whose virtue harmonizes with heaven and earth, whose clarity harmonizes with the sun and moon, whose order harmonizes with the four seasons, and whose fortune and misfortune harmonize with ghosts and spirits. He acts before heaven and heaven does not contradict him; he moves after heaven and follows heaven's timing. Even heaven does not contradict him, how much less would humanity or ghosts and spirits? As for the term 'kang,' it refers to knowing only advancement and not retreat, knowing only existence and not demise, knowing only gain and not loss. Those who do not act thus are probably only the sages. Those who understand the boundaries of advancement and retreat, existence and demise, gain and loss without losing their correctness are probably only the sages.

浩然無間則天地合德，照無偏繫則日月合明，天地同流則四時合序，酬酢不倚則鬼神合吉凶。天地合德，日月合明，然後能無方無體，然後無我，先後天而不違，順至理以推行，知無不合也。雖然，得聖人之任；皆可勉而至，猶不害於未化爾。

Heavenly vast and boundless with no slightest interruption, it harmonizes with the virtue of Heaven and Earth; illuminating all things without partiality or attachment, it harmonizes with the brightness of the sun and moon; moving in unison with Heaven and Earth, it harmonizes with the order of the four seasons; responding appropriately without leaning toward any one side, it harmonizes with the fortune and misfortune of spirits and ghosts. Only when harmonizing with the virtue of Heaven and Earth and the brightness of the sun and moon can one have no fixed place and no limited form, thus achieving a state of no-self. Not contradicting Earlier Heaven and Later Heaven, following the ultimate principle to act, all knowledge aligns with the principle. Although this is the responsibility undertaken by the sage, these can all be achieved through effort, yet it still does not prevent him from being in the stage of 'untransformed'.

坤。元亨，利牝馬之貞。君子有攸往，先迷後得主利。西南得朋，東北喪朋，安貞吉。以西南為得明，乃安貞之德也；以東北為喪朋，雖得主有慶而不可懷也。西南土之位，東北木之位也。

The Hexagram Statement of the Earth Hexagram: Earth, beginning, being harmonious, and being smooth and upright like a mare. The superior person, when going somewhere, if he goes ahead he will be lost, but if he follows behind he will gain the master and obtain benefit. Going to the Southwest will bring friends, going to the Northeast will lose friends. Being content with uprightness brings good fortune. Taking the Southwest as gaining friends is exactly being content with uprightness; taking the Northeast as losing friends, although obtaining the master and eventually having joy, one should not be attached to friends. The Southwest is the direction of earth, and the Northeast is the direction of wood.

“西南得朋，東北喪朋”，江沱之間，有嫡不以其媵備數，是不能喪朋也；媵遇勞而無怨，卻是能喪朋者，其卒嘯也歌，是“乃終有慶”也。此婦人之教大者也。西南，致養之地，東北，反西南者也，陰陽正合，則陰相對者必陽也。“西南得朋”，是始以類相從而來也。“東北喪朋”，喪朋，相忘之義，聽其自治，不責人，不望人，是喪其朋也，喪朋則有慶矣。

"Southwest gains friends, Northeast loses friends," can be explained through the story of the Jiang and Tu rivers in the "Book of Songs · Zhao Nan · Jiang You Si": the wife refused to let the concubine accompany her, which is not "losing friends"; the concubine endured hardship without complaint, which is truly "losing friends." In the end, she sang while crying, feeling relieved, which is "finally there is a blessing." This is a major point in the teachings for women. Southwest is the land of nurturing and growth, while Northeast is opposite to Southwest; yin and yang are properly matched, so what is opposite to yin must be yang. "Southwest gains friends" refers to the initial gathering of like-minded people. "Northeast loses friends" means "losing friends" refers to letting the other party deal with things on their own, not blaming or expecting others, which is losing friends; being able to lose friends actually brings joy.

江有沱、有汜、有渚，皆是始離而終合之象也。有嫡不以其媵備數，是不能喪朋；媵遇勞而無怨，是能喪朋也，以其能喪朋，故能始離而終合。“之子歸”，自嫡也；“不我以”，“不我與”，“不我過”，皆言其始之不均一也。“其後也悔”，嫡自悔也。處，“既安既處”之處也，始離而終既處也。歌是“乃終有慶”，慶則同有慶。

The river Jiang has branches such as Tuo, Shan, and Zhu, which are all initially separated but eventually reunite. The main wife refuses to let the secondary wives fill up the numbers, which is an inability to lose friends; the secondary wives endure hardships without resentment, which is the ability to lose friends. It is precisely because she can lose friends that she can initially separate and eventually reunite. The poem says 「之子归,」 referring to the main wife’s marriage; it says 「不我以,」 「不我与,」 and 「不我过,」 all indicating initial unequal treatment and lack of unity. It says 「其后也悔,」 meaning the main wife eventually regrets. The character 「处」 refers to the 「处」 in the “Poetry Classic” 「既安既处,」 meaning initially separated but eventually settling together. 「其啸也歌」 is equivalent to 「乃终有庆,」 with 「有庆」 meaning the joy shared by the main wife and the secondary wives.

彖曰：至哉坤元！萬物資生，乃順承天。坤厚載物，德合無疆。含弘光大，品物咸亨。牝馬地類，行地無疆。柔順利貞，君子攸行。先迷失道，後順得常。坤先迷不知所從，故失道；後能順聽，則得其常矣。西南得朋，乃與類行；東北喪朋，乃終有慶。安貞之吉，應地無疆。

The Commentary on the Judgment of the Hexagram of Earth says: Ultimate indeed, the "origin" of Earth! All things rely upon it for their generation. It follows and supports Heaven. Earth is thick and bears all things; its virtue is boundless. It is vast and inclusive, its radiance widespread, thus enabling all things to be connected and harmonious. A mare belongs to the category of Earth, moving upon the land without limit. Gentle and favorable to uprightness, this is the way of the gentleman. To rush ahead leads to losing the path; to follow behind is proper. When Earth is ahead, it loses the way because it does not know whom to follow; when it follows behind, it attains the proper path. Going to the Southwest brings companions, for it is with like-minded ones; going to the Northeast leads to loss of companions, but eventually brings joy. Being steadfast in uprightness brings good fortune, corresponding to the boundless nature of Earth.

象曰：地勢坤，君子以厚德載物。初六，履霜堅冰至。象曰：“履霜堅冰”，陰始凝也，馴致其道，至堅冰也。六二，直方大，不習無不利。象曰：六二之動，直以方也。“不習無不利”，地道光也。地道之有孚者，故曰光也。六三，含章可貞，或從王事，無成有終。象曰：“含章可貞”，以時發也。“或從王事”，知光大也。

The Great Image Commentary of the Qian hexagram says: The earth's form is坤, and the gentleman takes it as a model, using deep virtue to carry all things. The line statement of the first line says: Treading on frost, one knows that hard ice is coming. The Small Image Commentary says: "Treading on frost and hard ice" indicates the beginning of the gathering of yin energy; following this path step by step, one reaches hard ice. The line statement of the second line says: Straight, upright, and great, without needing practice, there is no difficulty. The Small Image Commentary says: The movement of the second line is both straight and upright; "without practice, there is no difficulty" is because the way of earth is bright. The way of earth has its sincerity and truthfulness, so it is called "bright." The line statement of the third line says: Containing virtue and capable of upholding righteousness, or following the king's affairs, not claiming the success but having a good ending. The Small Image Commentary says: "Containing virtue and capable of upholding righteousness" means waiting for the right time to act; "following the king's affairs" is because his wisdom is bright and great.

六三以陰居陽，不獨有柔順之德，其知光大，含蘊文明，可從王事者也。然不可動以躁妄，故可靜一以俟時；不可有其成功，故無成乃有終也。六四，括囊，無咎無譽。象曰：“括囊無咎”，慎不害也。六五，黃裳元吉。象曰：“黃裳元吉”，文在中也。上六，龍戰于野，其血玄黃。象曰：“龍戰于野”，其道窮也。用六，利永貞。象曰：“用六永貞”，以大(中)［終］也。

The sixth line three: with a yin line in a yang position, it not only possesses the virtue of flexibility and obedience, but also has wisdom that is bright and great, containing the brilliance of culture and virtue, making it suitable to follow the king in affairs. However, it should not be impetuous or reckless in advancing, so it is appropriate to wait patiently and remain focused; it should not claim the success, so 'no achievement' leads to 'a successful conclusion'. The fourth line statement: like tightening a bag, it neither causes blame nor brings praise. The Small Image Commentary says: 'tightening the bag brings no blame', meaning that being cautious prevents misfortune. The fifth line statement: yellow lower garment, great good fortune. The Image Commentary says: 'yellow lower garment brings great good fortune', meaning that virtue is contained within. The top sixth line statement: the dragon fights on the plain, spilling blood that is a mixture of green and yellow. The Image Commentary says: 'the dragon fights on the plain', meaning that its path has reached its end. The statement for all sixes: it is appropriate to maintain constant uprightness. The Image Commentary says: 'using all sixes, maintain constant uprightness', meaning that grandeur is the final outcome.

文言曰：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！效法故光。屈伸、動靜、終始各自則，今以剛柔言之，剛何嘗無靜，柔何嘗無動，“坤至柔而動也剛”，則柔亦有剛，靜亦有動，但舉一體，則有屈伸、動靜、終始，乾行不妄，則坤順必時也。積善之家，必有餘慶；積不善之家，必有餘殃。

The *Wenyan Zhuan* of the *Kun Hexagram* says: The *Kun* is extremely gentle and yielding, yet when it moves, it is strong; it is extremely still, yet its virtue is upright. Only by following the superior does it obtain a constant way, and by containing and nurturing all things, it brings about vast transformation. The way of *Kun* is roughly 'yielding.' It accepts the way of Heaven and acts accordingly with the times. Because it follows the *Qian*, it can achieve great success. Flexibility and extension, movement and stillness, beginning and end, each have their own principles. Now, if we speak in terms of strength and softness, is strength not also stillness? Is softness not also movement? "The *Kun*, though extremely soft, when it moves, is strong," showing that strength exists within softness, and movement exists within stillness. If we take any whole, within it there are flexion and extension, movement and stillness, beginning and end. Since the *Qian* operates without falsehood, the *Kun* following it must also conform to the proper time. The *Wenyan Zhuan* also says: Those who accumulate good deeds will surely have abundant blessings; those who accumulate evil deeds will surely have abundant misfortunes.

餘慶餘殃，百祥百殃，與中庸必得之義同。善者有後，不善者無後，理當然，其不然者，亦恐遲晚中間。譬之瘠之或秀，腴之或不秀，然而不直之生也幸而免，遇外物大抵適然耳。君子則不恤，惟知有義理。

"Yuqing" and "Yuyang," along with "Baxiang" and "Bayang" mentioned in the "Book of Documents · Yi Xun," are consistent with the principle in the "Doctrine of the Mean" that those with great virtue will surely attain their position, their fortune, their reputation, and their longevity. Those who do good will have descendants, while those who do evil will not, which is a matter of principle. There may be cases where this does not happen, but perhaps it is only a matter of time. This is like a thin and barren field sometimes producing good crops, while a fertile field may fail to bear fruit. As for the wicked being able to live on, that is merely a fortunate escape. When people encounter external circumstances, it is mostly a matter of chance. The gentleman does not worry about these things, but knows only that there is a principle of righteousness.

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。直其正也，方其義也，君子敬以直內，義以方外，敬以直內則不失於物，義以方外則得己，敬義一道也。敬所以成仁也，蓋敬則實為之，實為之故成其仁。敬義立而德不孤。“直方大，不習無不利”，則不疑其所行也。

The Wenyan Transmission says: A minister killing his sovereign, or a son killing his father, are not the result of a single day's action; their origin is gradual accumulation, only because when the time came for discernment, it was not done in time. The Zhou Changes say, "Treading on frost, the ice comes to be," which refers precisely to this gradual accumulation. "Straight" refers to its correctness, and "square" refers to its righteousness: the gentleman uses reverence to straighten his inner self, and uses righteousness to regulate external affairs. Using reverence to straighten the inner self, he will not lose himself in dealing with external matters; using righteousness to regulate external affairs, he will gain benefit for himself. Reverence and righteousness are fundamentally the same principle. Reverence is used to achieve benevolence, because holding reverence leads to earnest action, and earnest action leads to the realization of his benevolence. When reverence and righteousness are established, virtue will not be isolated. "Straight, square, and great, without repetition, there is no failure," means that he no longer has doubts about his actions.

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。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。

The Wenyan Transmission says: Although阴 has virtue, it must be concealed and follow the sovereign in doing affairs, not claiming the success for itself; this is the way of earth, the way of a wife, and the way of a minister. The way of earth does not claim success, but instead completes the affairs on behalf of heaven. When the vital energies of heaven and earth change and flow, grass and trees flourish; when the vital energies of heaven and earth are blocked and do not interact, the virtuous retreat. The Zhou Changes say, "A bag is drawn tight, no blame, no praise," which speaks precisely of caution. A gentleman holds in his heart the virtue of harmony and balance, understands the principles of culture and conduct, maintains proper positions, and resides in peace. Beauty is contained within, flows through the limbs, and is expressed in his career; this is beauty at its highest level.

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。正位居體，所以應黃裳之美。

The Wenyan Transmission says: When yin becomes strong enough to be equal to yang, conflict is inevitable; because people might doubt that there is no yang left, so it is called "dragon"; but it has not yet completely separated from the category of yin, so it is also called "blood." The term "xuanyuang" refers to the mixture of the color of heaven and the color of earth, where heaven is dark blue and earth is yellow. "Zhen wei jiu ti" corresponds to the beauty of the sixth line "huang chang."

屯。元亨利貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生，動乎險中，大亨貞。雷雨之動滿盈，天造草昧，宜建侯而不寧。往則失其居矣。象曰：雲雷屯，君子以經綸。

The hexagram Zun (Obstruction) statement says: Zun, the beginning is pure and smooth, and it is favorable to maintain uprightness. It is not suitable to go forward, but it is suitable to establish princes. The commentary on the judgment of the hexagram Zun says: Zun is when the strong and the gentle first meet, and difficulty arises. In a dangerous situation, movement leads to great smoothness and uprightness. The thunder and rain are stirring and full, and heaven is creating a chaotic and obscure situation. At this time, it is suitable to establish princes and not to seek personal security. If one moves rashly, one will lose one's dwelling. The great image commentary of the hexagram Zun says: Clouds above and thunder below, that is Zun; the gentleman takes this as a model to govern and regulate the world.

雲雷皆是氣之聚處，屯，聚也。初九，磐桓，利居貞，利建侯。象曰：雖磐桓，志行正也。以貴下賤，大得民也。磐桓猶言柱石。磐，磐石也；桓，桓柱也；謂利建侯，如柱石在下不可以動，然志在行正也。六二，屯如邅如，乘馬班如，匪寇婚媾。女子貞不字，十年乃字。象曰：六二之難，乘剛也。“十年乃字”，反常也。

Cloud and thunder are both places where qi gathers, so "Zun" means gathering. The line statement of the first line says: hesitating and not advancing, it is appropriate to stay in place and maintain correctness, and it is appropriate to establish feudal lords. The small image commentary says: although hesitating and not advancing, the will is to promote the right path; with a noble position yet humbling oneself to a low position, it gains great popular support. "Panhuang" is like a pillar stone: "Pan" is a rock, and "Huan" is a pillar. Saying it is appropriate to establish feudal lords is like a pillar stone being placed at the bottom and not moving, yet the will is to promote the right path. The line statement of the second line says: encountering difficulties and turning around, riding a horse and hesitating not to advance, the coming is not from a strong enemy but from a suitor; the woman remains chaste and refuses to marry, and after ten years she finally agrees to marry. The small image commentary says: the difficulty of the second line is because it is on top of a strong line; "after ten years she marries" is finally returning to the normal way.

班，布，不進之貌。六三，即鹿無虞，惟入于林中，君子幾不如舍，往吝。象曰：“即鹿無虞”，以從禽也。君子舍之，往吝窮也。處非其地，故曰“入于林中”。虞，防禁也。二以乘剛有寇，故五若可親；五屯其膏，故不若舍之。

"Ban" means to scatter and wander, unwilling to advance. The line statement for the third line says: chasing a deer without a guardian to guide, one will only fall into the forest; a gentleman sees the right opportunity and acts, but it is better to give up, for going forward will surely lead to regret. The small image commentary says: "Chasing the deer without a guardian" refers to pursuing animals blindly; a gentleman gives it up because going forward will lead to regret and hardship. The third line is not in its proper position, hence "entering the forest." "Yu" is an official responsible for guarding and protecting. The second line, due to riding over a strong line, faces difficulties, so the fifth line seems approachable; but the fifth line is reluctant to bestow its blessings, so it is better to give up.

六四，乘馬班如，求婚媾，往吉，無不利。象曰：求而往，明也。九五，屯其膏，小貞吉，大貞凶。象曰：“屯其膏”，施未光也。上六，乘馬班如，泣血漣如。象曰：“泣血漣如”，何可長也！待求而往。

Sixth line four statement: Riding a horse, hesitating and not advancing, going to propose marriage, if going forward it is auspicious, nothing is unfavorable. The Small Image Commentary says: Going forward after being requested by others, this is wise. Ninth line five statement: Accumulating and being stingy with one's resources, being upright in small matters brings good fortune, but being upright in great matters brings misfortune. The Small Image Commentary says: "Accumulating his resources," this indicates that the giving of grace is not yet extensive. Sixth line six statement: Riding a horse, hesitating and not advancing, crying blood continuously. The Small Image Commentary says: "Crying blood continuously," how can this last long! Sixth line four is precisely waiting for the other party to make a request before going forward.

蒙。亨。匪我求童蒙，童蒙求我。初筮告，再三瀆，瀆則不告，利貞。禮聞取道義於人，不聞取其人之身。來之為言，屬有道義者謂之來。來學者，就道義而學之，往教者，致其人而取教也；“童蒙求我，匪我求童蒙”是也。

The Hexagram Statement of the蒙 (Meng) Hexagram: Meng, meaning enlightenment, is smooth and unobstructed. It is not I who seek the innocent child, but the innocent child who seeks me. If one divines for the first time, he should tell him, but if he repeatedly violates the proper way, then he should not tell him. It is appropriate to maintain the correct path. According to ritual, one has only heard of seeking the Way from others, not of taking the person himself. The term 'come' refers to the side that possesses the Way; when others come to him, it is called 'come'. 'Coming to learn' means learning from him in accordance with the Way; 'going to teach' means bringing people to him in order to learn from him. The Hexagram Statement 'The innocent child seeks me, not I seeking the innocent child' expresses this meaning.

教人當以次，守得定，不妄施。易曰：“初筮告，再三瀆，瀆則不告”，是剛中之德也。彖曰：蒙，山下有險，險而止，蒙。“險而止蒙”，蒙亨以亨行時中也。夫險而不止則入於坎，入於蹇，不止則是安其危之類也。以其知險而止也，故成蒙之義方以有求。“童蒙求我，匪我求童蒙”，以蒙而求，故能時中，所以亨也。

Teaching people should proceed in order, and one should remain steadfast without acting hastily. The Zhou Changes say, "The first divination reveals, but repeated ones with disrespect will not reveal," which precisely reflects the virtue of Nine in the Second being strong and upright in the center. The Commentary on the Judgment of the蒙卦 says: "Meng refers to a mountain below a dangerous situation, encountering danger and stopping, which is called Meng." "Encountering danger and stopping is Meng." The reason Meng is prosperous is because it practices the way of prosperity and attains the middle at all times. If one does not stop when encountering danger, one will fall into the heavy danger of the Kan hexagram or the difficulty of the Jian hexagram. Not stopping means being in a safe position while in danger. Exactly because it knows the danger and can stop, the meaning of "Meng" is established, and thus it can turn to seek knowledge. "The childlike and ignorant seek me, not I seeking the childlike and ignorant," meaning that by seeking knowledge with a mind of ignorance, one can attain the middle at all times, thus achieving prosperity.

［險而止蒙，夫於不當止而止，是險也，如告子之不動心，必以義為外，是險而止也。蒙險在內，是蒙昧之義。蒙方始務求學，而得之始，是得所止也。若蹇則是險在外者也。

"Peril and Rest" means stopping where one should not, which itself is perilous. For example, Gaozi's concept of "unmoving heart" necessarily treats righteousness as something external to the heart, which is perilous stopping. The peril in the Meng hexagram lies within the inner trigram, which fits the meaning of "ignorance." Meng refers to the beginning of someone earnestly pursuing learning, and the initial attainment is realizing where one should stop. As for the Jian hexagram, its peril lies in the outer trigram.

人心多則無由光明，“蒙雜而著”，“著”，古“著”字，雜著於物，所以為蒙。蒙，昏蒙也。“蒙亨”，以亨行時中也。“匪我求童蒙，童蒙求我”，志應也。“初筮告”，以剛中也。“再三瀆，瀆則不告”，瀆蒙也。蒙以養正，聖功也。象曰：山下出泉，蒙，君子以果行育德。

When the thoughts and concerns of the human mind become excessive, clarity cannot be achieved. The "Zagua Commentary" says "Meng is mixed and attached," where "attached" is an ancient form of "zhù," meaning that thoughts are mixed and attached to external things, thus leading to confusion. "Meng" refers to darkness. The "彖传" says: "Meng is亨," meaning that through the way of亨通, one can maintain the principle of being in the center at all times; "It is not I who seeks the naive and innocent, but the naive and innocent who seek me" indicates mutual harmony of hearts; "The first divination tells," because Nine in the Second is strong and centered; "If repeated, it is a desecration, and if desecrated, it will not tell," meaning that the way of Meng is desecrated. Cultivating the right principle while the state of confusion is still shallow is the achievement of the sage's virtue. The "Great Image Commentary" of the Meng hexagram says that a spring gushes out from beneath the mountain, which is Meng; the gentleman takes this as a model, using decisive action to cultivate virtue.

時［中］之義甚大，如“蒙亨以亨行時中也”者，蒙何(嘗)［以］有亨？以九二之亨行蒙者之時中，故蒙所以得亨也；蒙無遽亨之理，以九二循循行時中之亨也。蒙卦之義，主之者全在九二，彖之所論，皆二之義。

The concept of "shi zhong" (timely center) holds great significance. For example, the phrase "Meng heng, yi heng xing shi zhong ye" (The hexagram Meng is auspicious because its auspiciousness comes from acting in timely center) asks, by what right does Meng itself become auspicious? It is through the auspiciousness of nine two (nine in the second line) that the subject of Meng can achieve timely center at all times, thus enabling Meng to become auspicious. Originally, Meng does not have the reason to suddenly become auspicious; it entirely depends on nine two's gradual and patient guidance to achieve timely center at all times. The meaning of the hexagram Meng is entirely centered on the line nine two. What the Commentary on the Judgment discusses is all about the meaning of nine two.

教者但觀蒙者時之所及則道之，此是以亨行時［中］也；此時也，正所謂如時雨化之。如既引之中道而不使之通，則是教者之過；當時而道之使不失其正，則是教者之功。［“蒙以養正，聖功也”，］養其蒙使正者，聖人之功也。初六，發蒙，利用刑人，用說桎梏，以往吝。象曰：“利用刑人”，以正法也。

The teacher should guide the learner according to his current capacity, which is called "using the right timing to act in the middle way." This "timing" is exactly what Mencius mentions in "The Complete Heart" as "like timely rain that transforms"—like timely rain that moistens and nurtures. If one has led the learner onto the middle path but does not allow him to reach full understanding, that is the teacher's fault. But if one guides him according to the right timing so that he does not lose the right path, that is the teacher's merit. "Meng (ignorance) is cultivated to maintain the right path, which is the virtue of the sage." Cultivating the ignorant to return to the right path is the achievement of the sage. The line statement for the first line says: to enlighten the ignorant, it is appropriate to use punishment to correct people, so that they may be freed from their restraints; but if one proceeds in this way without change, there will be regret. The small image commentary says: "It is appropriate to use punishment," which is to correct the law.

以柔下賢，居於坎陷，然無所私繫，用心存公，雖不能諭人於道以辨曲直，正法可也。善行法者多說於任刑，道非弘矣，故以往吝，故一作終。故君子哀矜而勿喜也。九二，包蒙吉。納婦吉，子克家。象曰：“子克家”，剛柔接也。

The first line, Six at the Beginning, is in a weak and flexible position, placed beneath a virtuous person, and is in the dangerous and perilous situation of the Water trigram. However, it has no private interests and keeps its mind focused on fairness. Although it cannot use reason to enlighten others or clarify right and wrong, it can still be used to establish proper laws and regulations. Those who are good at administering laws often prefer to use punishment alone, which makes the way narrow and limited. Therefore, it is said, "In the past, there was regret" (in some versions, the word "in the past" is written as "in the end"). Therefore, the Analects of Confucius, Zizhang, says that a gentleman, when he understands the truth, should feel compassion and not take pleasure in it. The line statement for the second line, Nine in the Second, says: "To include the ignorant, it is auspicious; to marry a woman, it is auspicious; the son can manage the family affairs." The Small Image Commentary says, "The son can manage the family," which indicates the mutual support between the strong and the flexible.

擇婦而納之則吉。九二以下卦之中主卦德，故曰子克家”。以子任家，必剛柔得中乃濟，不可嚴厲也。六三，勿用取女，見金夫，不有躬，無攸利。金夫，二也；“不有躬”，履非正則不能固於一也。象曰：“勿用取女”，行不順也。六四，困蒙吝。象曰：困蒙之吝，獨遠實也。六五，童蒙吉。象曰：童蒙之吉，順以巽也。

Choosing a virtuous woman to marry is auspicious. Nine Two is in the central position of the lower trigram and upholds the virtue of the entire hexagram, so it is said, "The son can manage the family." Entrusting a son with family affairs must be balanced between firmness and flexibility, and should not be overly strict. The line statement of Six Three says: Do not take this woman, for she loses her virtue when she sees a wealthy man, and there is no benefit. The term "golden husband" refers to Nine Two; "not having a proper position" means she is in an improper place and cannot remain steadfast. The Small Image Commentary says: "Do not take the woman," because her behavior is not in accordance with the right path. The line statement of Six Four says: Being trapped in confusion, there is regret. The Small Image Commentary says: The regret of being trapped in confusion is because it is the only line that is distant from the firm line. The line statement of Six Five says: A child who is still naive, is auspicious. The Small Image Commentary says: The auspiciousness of a naive child is because it is gentle and humble.

不願不信，蒙之失正者也。故蒙正如童吉，與夫彖之義同。上九，擊蒙，不利為寇，利禦寇。象曰：利用禦寇，上下順也。蒙暗犯寇，御之可也，以剛明極顯而寇蒙暗，則傷義而眾不率也。九二以剛居中，故能包蒙而吉。

He who refuses to look forward and refuses to believe is one who is in ignorance and has lost the right path. Therefore, if one is in a state of confusion but can maintain the right path, like a child who is pure and single-minded, it is auspicious. This is consistent with the meaning of the Commentary on the Judgment. The line statement for the top nine: strike against the confusion, one should not act as a strong aggressor, but rather defend against strong aggressors. The Small Image Commentary says: it is appropriate to use this to defend against strong aggressors, which brings harmony between superior and inferior. When those who are in confusion and darkness come to attack as aggressors, it is proper to defend against them; but if one uses one's strength and clarity, and exerts an extremely prominent force to harm those who are in confusion and darkness, it violates the principles of righteousness, and the people will not follow. The second nine, with a strong line in the central position, is able to embrace confusion and thus achieves auspiciousness.

需。有孚，光亨貞吉，利涉大川。剛健而不陷而能俟時，故有孚於光亨也。訟、需、坎皆言“有學”，必然之理也。又如未濟“飲酒濡首”亦言“有孚”，襲同此。彖曰：需，須也，險在前也，剛健而不陷，其義不困窮矣。“需有孚光亨貞吉”，位乎天位，以正中也。“利涉大川”，往有功也。象曰：雲上放天，需，君子以飲食宴樂。“雲上於天，需，君子以飲食宴樂”，“九五，需于酒食貞吉”，未濟亦“有孚于飲酒”，以陰在前，無所施為，惟於飲食而已。

The hexagram Need (Waiting) says: Need, with sincerity, brightness and smoothness, holding to the right path brings good fortune, it is suitable for crossing a great river. It is strong and upright without falling into danger, and it can wait for the right time, so in the brightness and smoothness there is sincerity. The hexagrams of Strife, Need, and坎 (Obstruction) all speak of "having sincerity," which is natural; similarly, the upper ninth line of the hexagram Not Yet Completed says "drinking and having one's head wet," which also speaks of "having sincerity," and its usage is similar. The Commentary on the Judgment of the hexagram Need says: Need is waiting, with difficulties ahead; being strong and upright without falling into peril, its meaning does not lead to hardship. "Need with sincerity, brightness, uprightness, and good fortune" is because the nine in the fifth line is in the heavenly position and is upright and proper. "Beneficial to cross the great river" is because going forward will surely bring results. The Great Image Commentary of the hexagram Need says: Clouds rising in the sky is Need; the gentleman takes this as a model, enjoying food and music to wait calmly for the right time. "Clouds rising above the sky, Need; the gentleman thus enjoys food and music," together with the nine in the fifth line "needing food and drink, uprightness brings good fortune," and the "having sincerity in drinking" of the hexagram Not Yet Completed, all are because there is a hidden danger and difficulty ahead, making action impossible, so one can only calmly take care of oneself through food and drink.

初九，需于郊，利用恆，無咎。象曰：“需于郊”，不犯難行也。“利用恆無咎”，未失常也。九二，需于沙，小有言，終吉。象曰：“需于沙”，衍在中也。雖小有言，以吉終也。九三，需于泥，致寇至。象曰：“需于泥”，災在外也。自我致寇，敬慎不敗也。六四，需于血，出自穴。象日：“需于血”，順以聽也。

Initial Line Statement: Waiting in the outskirts, it is appropriate to maintain constancy and there will be no mistake. The Small Image Commentary says: "Waiting in the outskirts" indicates not taking on perilous endeavors; "Utilizing constancy brings no blame" means not losing the constant way. Second Line Statement: Waiting on the sandbank, there is slight verbal harm, but ultimately it is favorable. The Image Commentary says: "Waiting on the sandbank" indicates being spacious and in the center; although there is slight verbal harm, it ultimately ends in good fortune. Third Line Statement: Waiting in the mud, leading to the arrival of bandits. The Small Image Commentary says: "Waiting in the mud" indicates misfortune in the outer trigram; the difficulty comes from oneself, but if one is respectful and cautious, there will be no failure. Fourth Line Statement: Waiting in the blood, emerging from a cave. The Small Image Commentary says: "Waiting in the blood" indicates being gentle and obedient.

以柔居陰，不能御弦，來則聽順而闢其路。九五，需于酒食，貞吉。象曰：酒食貞吉，以中正也。上六，入于穴，有不速之客三人來，敬之終吉。象曰：“不速之客來，敬之終吉。”雖不當位，未大失也。上無所出，故降人自穴，恭以納之，雖處極上，不至於失。

The sixth line in the fourth position has a yin line in a yin place, unable to withstand a strong bowstring, and when someone comes, it yields and gives way. The line statement for the ninth line in the fifth position says: waiting in the presence of wine and food, maintaining uprightness brings good fortune. The Small Image Commentary says: waiting in the presence of wine and food with uprightness brings good fortune, because it is in the center and upright. The line statement for the sixth line at the top says: entering a cave, three uninvited guests arrive, and one恭敬ly treats them, ultimately resulting in good fortune. The Small Image Commentary says: 'uninvited guests come, and one恭敬ly treats them, ultimately resulting in good fortune,' although the position is not appropriate, there is no great misfortune. The sixth line at the top has nowhere to go, so it descends from the cave to receive the visitors,恭敬ly accommodating them; although it is in the highest position, it does not result in loss.

訟。有孚，窒惕，中吉，終凶。利見大人，不利涉大川。彖曰：訟，上剛下險，險而健訟。“訟有孚窒惕中吉”，剛來而得中也。“終凶”，訟不可成也。“利見大人”，尚中正也；“不利涉大川”，入于淵也。象曰：天與水違行，訟，君子以作事謀始。

The Hexagram of Strife: Strife, with sincerity but blocked, thus causing alarm; if stopping halfway it is auspicious, but if continuing to fight it is inauspicious. It is favorable to see a great person, but unfavorable to cross a great river. The Commentary on the Judgment of the Hexagram of Strife says: The upper trigram is strong and firm, the lower trigram is dangerous and treacherous. Inner danger and outer strength lead to strife. "Strife with sincerity, blocked, alarm, and middle auspiciousness" is because a strong line is in the lower trigram and occupies the middle position. "Final inauspiciousness" is because strife should not be carried to the end. "Favorable to see a great person" is because it values the upright and correct. "Unfavorable to cross a great river" is because it will fall into a deep abyss. The Great Image Commentary of the Hexagram of Strife says: The sky moves westward, the water flows eastward, both moving in opposite directions, which is strife. The gentleman takes this as a model, and plans thoroughly at the beginning of any undertaking.

初六，不永所事，小有言，終吉。象曰：“不永所事”，訟不可長也。雖小有言，其辨明也。初於正應，中有陰陽之間，不無訟。但以陰居下體為柔順，履險方初，不永所事，其理辨直，故小有言終吉。直一作正。九二，不克訟，歸而逋其邑人三百戶，無眚。象曰：“不克訟”，歸逋竄也。自下訟上，患至掇也。

The line statement for the first line says: Do not prolong disputes, although there may be some verbal harm, ultimately it will be吉利. The Small Image Commentary says: "Not prolonging the matter" means disputes should not be extended. Although there may be some verbal harm, right and wrong will eventually be clarified. The first line and the fourth line are originally in a proper correspondence, but they are separated by the obstruction of yin and yang, so there cannot be no dispute. However, since the first line is a yin line in the lower trigram and is gentle, entering a dangerous situation at the beginning, not prolonging the matter, and having a clear understanding of the matter, it only incurs slight verbal harm and ultimately is吉利 ("straight" is sometimes written as "correct"). The line statement for the second line says: Disputes cannot be won, retreat to one's own territory of three hundred households, and there will be no calamity. The Image Commentary says: "Not winning the dispute" means returning to one's own territory to escape. When a lower position disputes with an upper position, the calamity is like picking something up with one's hand, which one brings upon oneself.

處險體剛，好訟者也，上下二陰俱非己應，理為不直，故不訟。歸而逋竄；使其邑人之眾無辜被禍，故曰“邑人無眚”。六三，食舊德，貞厲，終吉。或從王事無成。象曰：“食舊德”，從上吉也。

Nine Two is located within the dangerous body and is itself strong, which is prone to litigation; however, the two yin lines above and below are not its proper correspondents, so the reasoning is not sound, and thus a lawsuit cannot be brought, so it retreats. This prevents the people in the territory from suffering unjust harm, hence the line statement says 'the people of the territory have no calamity'. The line statement for Six Three: enjoying the old virtue, maintaining correctness and being aware of danger, ultimately leading to good fortune; or following the king in his affairs without claiming the success. The Small Image Commentary says: 'eating the old virtue' is auspicious when following the superior.

履非其位，處險之極，若能不為他累，專應上九，則雖危終吉，故曰“舊德”；以陰居陽，又處成功，必有悔吝，故曰“無成”。九四，不克訟，復即命渝，安貞吉。象曰：“復即命渝”，安貞不失也。九五，訟元吉。象曰：“訟元吉”，以中正也。上九，或錫之鞶帶，終朝三褫之。象曰：以訟受服，亦不足敬也。體健而比於三，理為不直，故不克訟。

The sixth line is not in its proper position and is at the top of the dangerous area; if it is not hindered by other lines and solely corresponds with the top line, then although there is danger, it will ultimately be auspicious, so it is said 'old virtue'. It is a yin line in a yang position and is in a position of success, so there must be regret, hence it is said 'no success'. The fourth line statement says: in a lawsuit, one cannot win, but returning to align with the mandate of heaven and changing one's mind, being content with uprightness brings good fortune. The Small Image Commentary says: 'returning to the mandate and changing the mind', meaning that being content with uprightness will not lead to loss. The fifth line statement says: deciding lawsuits and achieving great good fortune. The Image Commentary says: 'original great good fortune', because it is in the center and upright. The top line statement says: perhaps due to lawsuits, one is given a large sash, but is stripped of it three times in one morning. The Image Commentary says: clothing obtained through litigation is not worthy of respect. The fourth line is strong and close to the sixth line, but the reasoning is not solid, so a lawsuit cannot be brought.

師。貞，丈人吉，無咎。丈人剛過，太公近之。剛正、剛中，則是大人聖人，得中道也。太公則必待誅紂時，雖鷹揚，所以為剛過，不得稱大人。彖曰：師，眾也；貞，正也；能以眾正，可以王矣。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣！象曰：地中有水，師，君子以容民畜眾。初六，師出以律，否臧凶。象曰：“師出以律”，失律凶也。

The hexagram statement of the Army hexagram says: Army, maintaining correctness, is auspicious if led by an experienced and steady elder. There will be no mistake. "Elder" is strong but excessive, and Jiang Taigong is close to this type. If strong and correct, strong and moderate, then it is a great person, a sage, who has attained the middle way. Jiang Taigong had to wait until the time to kill Zhou Wu to display his abilities. The "Great Ya" section of the "Classic of Poetry" calls him "the elder general, at that time the eagle soaring," which shows the manifestation of excessive strength, so he cannot be called a great person. The "Commentary on the Judgment" of the Army hexagram says: Army means multitude, correctness means uprightness; if one can use the strength of the multitude to follow the right path, he can become a king. Nine two is strong and upright, located in the center, and has a corresponding six five above; proceeding through difficulties while the people are in harmony; using this method to control the world while the people still follow, it is auspicious, and where is there a mistake! The "Great Image Commentary" of the Army hexagram says: Water stored in the earth is army; the gentleman takes this as a model, to receive the people and nurture the masses. The line statement of initial six says: Going to war depends on discipline; if discipline is not good, it is凶. The "Small Image Commentary" says: "The army goes out with discipline," losing discipline leads to凶.

“師出以律”，師之始也，體柔居賤，不善用律，故凶。九二，在師中，吉，無咎。王三錫命。象曰：“在師中吉”，承天寵也。“王三錫命”，懷萬邦也。懷愛萬邦，故所以重將帥。六三，師或輿尸，凶。象曰：“師或輿尸”，大無功也。

"War must be conducted according to the law," refers to the beginning of a military campaign; since the initial line is weak and occupies a low position, it is not skilled in applying discipline, hence it is ominous. The line statement of the second line says: being in the army but remaining impartial, it is auspicious and without fault, the king bestows three commands. The Small Image Commentary says: "Being in the army is auspicious," indicating receiving the favor of heaven; "the king bestows three commands," is to pacify all the states. Because of the need to cherish all the states, the importance of the general is thus emphasized. The line statement of the third line says: the army may return with carriages carrying corpses, ominous. The Small Image Commentary says: "The army may carry corpses," indicating great failure.

陰柔之質，履不以正，以此帥眾，固不能一。師丈人吉，非陰柔所御。六四，師左次，無咎。象曰：“左次無咎”，未失常也。次之不戰之地，則不失其常。六五，田有禽，利執言，無咎。長子帥師，弟子輿尸，貞凶。象曰：“長子帥師”，以中行也；“弟子輿尸”，使不當也。

The sixth line three is originally of a yin and flexible nature, and its position is also not proper. Using such a person to lead the people would naturally fail to maintain unity. The army in the army hexagram should be led by an elder, which is auspicious, not something that a yin and flexible person can manage. The statement of the fourth line says: the army retreats to the left, which does not result in blame. The small image commentary says: 'retreating to the left without blame' means not losing the established method. Staying in a place where there is no battle does not lose the established way. The statement of the fifth line says: there are wild animals causing harm in the fields, it is appropriate to issue an ultimatum and attack, which does not result in blame; if the eldest son leads the army, it is good, but if the younger sons are also given command, they will return with corpses, and even maintaining correctness leads to misfortune. The image commentary says: 'the eldest son leads the army' means acting in the middle; 'the younger son brings back corpses' means improper appointment.

柔居盛位，見犯乃較，故無咎。任寄非一，行師之凶也。上六，大君有命，開國承家，小人勿用。象曰：“大君有命”，以正功也。“小人勿用”，必亂邦也。師終必推賞，然小人雖有功，不可胙之以上，長亂也。承，猶繼世之承也。

Six in the Fifth holds a noble position with a yao of flexibility, and only takes action when attacked, thus avoiding mistakes. Entrusting military command to more than one person is precisely the dangerous aspect of warfare. The line statement for Upper Six says: The great sovereign issues a decree, enfeoffing feudal lords and continuing the line of the great officials, but small people should not be used. The Small Image Commentary says: 'The great sovereign issues a decree' is to determine merit; 'small people should not be used' is because employing them will surely bring disorder to the state. After a war ends, rewards must be given according to merit, but even if small people have merit, they should not be granted land or titles, for that would encourage disorder. The character '承' is like the '承' meaning continuation through generations.

比。吉，原筮元永貞，無咎。不寧方來，後夫凶。鍾彖曰：“比吉”也，比，輔也，下順從也。“原筮元永貞無咎”，以剛中也。“不寧方來”，上下應也。“後夫凶”，其道窮也。象曰：地上有水，比，先王以建萬國，親諸侯。

The Hexagram of Comparison says: Comparison is auspicious. If one divines again and obtains the beginning of goodness, lasting virtue, and uprightness, there will be no fault. Unresting states will come to submit, but those who come late will meet misfortune. (The character "zhong" is suspected to be a later addition.) The Commentary on the Judgment of the Hexagram of Comparison says: "Comparison is auspicious," because "comparison" means assistance, and the lower trigrams are in harmony with the Nine in the Fifth. "Original divination, beginning of goodness, lasting virtue, and uprightness bring no fault" is because the Nine in the Fifth is strong and upright in the center. "Unresting states come" is because there is mutual response between above and below. "Those who come late meet misfortune" is because his path has reached its end. The Great Image Commentary of the Hexagram of Comparison says: Water on the earth is comparison; the former kings took this as a model, establishing myriad states and drawing near the feudal lords.

必原筮者，慎所與也。初六，有孚比之，無咎。有孚盈缶，終來有它，吉。象曰：比之初六，有它吉也。柔而無應，能擇有信者親之，己之誠素著顯，終有它吉，比好先也。六二，比之自內，貞吉。象曰：“比之自內”，不自失也。

One must again perform divination because one is taking the matter of attaching oneself to a person very seriously. The line statement for the first line says: attaching oneself with sincerity will not result in error; sincerity is full like wine in a jar, and eventually there will be an unexpected good fortune. The small image commentary says: the first line of the ratio hexagram has unexpected good fortune. The first line is weak and has no proper matching line above, yet it chooses to attach itself to a sincere person; its sincerity is already evident, and eventually it attains unexpected good fortune—attachment is valuable when done early. The line statement for the second line says: attaching from within, maintaining correctness brings good fortune. The image commentary says: 'attaching from within' means not losing oneself.

愛自親始，人道之正，故曰“貞吉”。六三，比之匪人。象曰：“比之匪人”，不亦傷乎！履非其正，比之必匪其人，故可傷。六四，外比之，貞吉。象曰：外比於賢，以從上也。

Humaneness begins with those close at hand, which is the proper way of human conduct, hence it is said 'Zhen Ji' (constancy brings good fortune). The line statement for the third line says: the one it is attached to is not the proper person. The Small Image Commentary says: 'To attach to an improper person,' how sad! The third line is in an improper position, so whatever it attaches to must be an improper person, hence it is sad. The line statement for the fourth line says: to attach outwardly, maintaining correctness brings good fortune. The Image Commentary says: to attach outwardly to the virtuous is to follow the superior nine in the fifth line.

九五，顯比，王用三驅失前禽，邑人不誡，吉。象曰：顯比之吉，位正中也。舍逆取順，失前禽也。“邑人不誡”，上使中也。上六，比之無首，凶。象曰：“比之無首”，無所終也。失前禽，謂三面而驅，意在緩逸之，不務殺也。順奔然後取之，故被傷者少也。

The line statement for the fifth line: The king hunts, driving the game from three sides and letting the animals that run towards him escape; the people in the town need not be on guard, it is auspicious. The small image commentary says: The auspiciousness of being closely aligned comes from being in the central and upright position; abandoning the rebellious and taking the compliant, thus letting the animals ahead escape; "the people in the town need not be on guard" means that those in authority manage affairs properly and act in accordance with the middle way. The line statement for the sixth line at the top: Being closely aligned without a leader, it is inauspicious. The small image commentary says: "Being closely aligned without a leader" leads to an unfavorable outcome. What is meant by "losing the game ahead" is that driving from three sides with the intention of letting it escape, not solely pursuing killing; shooting in the direction of its flight, thus causing fewer injuries.

以剛居中而顯明比道，伐止有罪，不為濫刑，故邑人不誡，為上用中，此之謂也。不比者不懲，非用中也，故比必顯之，然殺不可務也。一云：上使中者，付得其人也。

The Nine in the Fifth occupies the central position with a strong line, clearly demonstrating the principle of close affinity. It only punishes those who are guilty, without excessive punishment, so the people in the territory do not need to be on guard. The idea of using the middle refers to this. If those who do not come close are also punished without exception, then it is not using the middle. Therefore, close affinity must be clearly shown, but one should not be overly inclined towards punishment. Another interpretation says 'the superior entrusts the middle,' meaning that the person entrusted is indeed the appropriate one.

小畜。亨。密雲不雨，自我西郊。彖曰：小畜，柔得位而上下應之曰小畜。健而巽，剛中而志行，乃亨。“密雲不雨”，尚往也。“自我西郊”，施未行也。象曰：風行天上，小畜，君子以懿文德。“自我西郊”，剛陽之氣進而不已也。初九，復自道，何其咎，吉。象曰：“復自道”，其義吉也。以理而升，進之於應也。九二，牽復，吉。象曰：牽復在中，亦不自失也。

The Hexagram of Small Accumulation: Small Accumulation, smooth and unimpeded; thick clouds gather but do not rain, the clouds rise from my western suburb. The Commentary on the Judgment of the Hexagram of Small Accumulation says: Small Accumulation is because the flexible line six at the fourth position is in its proper place and the five yang lines above and below all respond to it, hence called Small Accumulation. The inner trigram is strong and vigorous, the outer trigram is yielding and compliant, the yang lines are in the center and their aspirations are fulfilled, hence smoothness. "Thick clouds without rain" indicates that yang energy is still ascending; "from my western suburb" indicates that the grace has not yet been extended. The Great Image Commentary of the Hexagram of Small Accumulation says: Wind moving across the sky is Small Accumulation; the gentleman takes this as a model, cultivating virtue and benevolence. "From my western suburb" indicates that the strong yang energy advances without ceasing. The line statement of the first nine: Return to the original path, where could there be a mistake? It is auspicious. The Small Image Commentary says: "Returning to the original path" is in accordance with the principle, hence auspicious. It ascends in accordance with the principle and thus corresponds with six at the fourth. The line statement of the second nine: Being connected and returning together, it is auspicious. The Small Image Commentary says: Being connected and returning while in the central position, it does not lose oneself.

初反自道，三為說輻，二以彙征在中，故未為失。九三，輿說輻，夫妻反目。象曰：“夫妻反目”，不能正室也。近而相比，故說輻而不能進，反為柔制，故曰反目；非其偶也，故不能正其室。六四，有孚血去惕出，無咎。象曰：“有孚惕出”，上合志也。以陰居陰，其體不躁，故曰“有孚”。能上比於五，與之合志，雖為群下所侵，被傷而去，懷懼而出，於義無咎。

Chou Ji returns along the original path, while Ji San experiences the loss of the wheel, Ji Er is caught between and moves forward with similar ones, so there is no fault. The line statement for Ji San says: the wheel falls off, and the husband and wife turn against each other. The Small Image Commentary says: 'the husband and wife turn against each other' indicates failure to manage the household properly. Ji San is close and affectionate with Li Si, so the wheel falls off and it cannot move forward, being controlled by the soft line, hence it is said 'turning against each other'; Li Si is not its proper match, so it cannot properly manage its household. The line statement for Li Si says: with sincerity, there is a wound, leaving, fear is dispelled, there is no fault. The Small Image Commentary says: 'with sincerity, fear is dispelled' indicates harmony with the superior Ji Wu. Li Si, a yin line in a yin position, is not impetuous, so it is said 'with sincerity'; it can ascend and be close to Ji Wu, harmonizing with Ji Wu's will, although being pressed by a group of yang lines below, it is injured and leaves, fearing and escaping, but in terms of righteousness, there is no fault.

九五，有孚攣如，富以其鄰。象曰：“有孚攣如”，不獨富也。上九，既雨既處，尚德載，婦貞厲。月幾望，君子征，凶。象曰：“既雨既處”，德積載也。“君子征凶”，有所疑也。六四為眾陽之主，己能接之以信，攣如不疑，則亦為眾所歸，故曰“富以其鄰”。

The line statement for the fifth line says: With sincerity and connectedness, it shares its wealth with neighbors. The Small Image Commentary says: "With sincerity, it is closely connected," meaning it does not solely possess its wealth. The line statement for the top line says: The rain has already fallen, and it has already settled down; this is due to the cultivation of virtue and the accumulation of fullness; a woman who holds to this is in danger. The moon is nearly full, and at this time a gentleman going to war will face misfortune. The Small Image Commentary says: "The rain has fallen and settled," meaning virtue has been fully accumulated; "a gentleman's expedition brings misfortune," meaning proceeding forward will encounter difficulties. The fourth line is the main line to which all the yang lines are drawn. The fifth line can accept it with sincerity, being closely connected without suspicion, thus also becoming the line to which all other lines are drawn. Therefore, it is said, "wealth is shared with its neighbors."

履虎尾，不咥人，亨。彖曰：履，柔履剛也。說而應乎乾，是以履虎尾，不咥人，亨。說雖應乾而二不累五也。剛中正，履帝位而不疚，光明也。無陰柔之累，故不疚，此所以正一卦之德也。象曰：上天下澤，履，君子以辯上下，定民志。初九，素履，往無咎。象曰：素履之往，獨行願也。

The Hexagram of Foot: To tread on a tiger's tail, yet the tiger does not bite, thus it is prosperous. The Commentary on the Judgment of the Hexagram of Foot says: "Foot" refers to a yin line treading on a yang line; the lower trigram is harmonious and corresponds to the upper trigram of Heaven, thus treading on the tiger's tail without being bitten, hence prosperity. Although the lower trigram harmoniously corresponds to Heaven, the line six in the third does not burden the line nine in the fifth. The line nine in the fifth is strong, upright, and central, stepping onto the throne with an unshaken heart, thus it is bright. Because there is no burden from yin, there is no guilt; this is the virtue that upholds the entire hexagram. The Great Image Commentary says: The upper trigram is Heaven and the lower trigram is Marsh, which is called "Foot"; the gentleman takes this as a model, distinguishing the roles of above and below, and stabilizing the people's minds. The line initial nine says: To proceed with a simple and plain way, there will be no mistake. The Small Image Commentary says: To proceed with a simple way, is to act alone in fulfilling one's own will.

陰累不乾，無應於上，故其履潔素。九二，履道坦坦，幽人貞吉。象曰：“幽人貞吉”，中不自亂也。中正不累，無援於上，故中不自亂，得幽人之正。六三，眇能視，跛能履。履虎尾，咥人凶。武人為於六君。象曰：“眇能視”，不足以有明也；“跛能履”，不足以與行也。咥人之凶，位不當也。“武人為于大君”，志剛也。

Chu Ji is not burdened by Yin flexibility or disturbed by external things, and there is no corresponding line above, so the path it follows is pure and simple. The line statement for Nine in the Second says: the path it follows is smooth and wide, and a person who remains quiet and upright will have good fortune. The Small Image Commentary says: "A quiet person upholds uprightness and has good fortune," meaning the mind is not disturbed. Nine in the Second is in the center and upholds uprightness, with no burdens, and there is no support above, so the mind is not disturbed, and it follows the path of the quiet person. The line statement for Six in the Third says: losing one eye yet thinking it can see, losing one foot yet thinking it can walk; stepping on a tiger's tail and being bitten by the tiger, which is dangerous; this refers to a warrior wrongly occupying the position of the great sovereign (the original text mistakenly says "six sovereigns"). The Small Image Commentary says: "losing one eye can see," but not clearly; "losing one foot can walk," but not in step with others; the danger of being bitten is due to the improper position; "a warrior acting as the great sovereign" indicates excessive rigidity of will.

大君者，為眾爻之主也。武人者，剛而不德也。九四，履虎尾愬愬，終吉。象曰：“愬愬終吉”，志行也。三五不累於己，處多懼之地，近比於三，能常自危，則志願終吉。陽居陰，故不自肆，常自危也。

The term "great ruler" refers to the dominant line among all the lines of the hexagram. "Wu ren" refers to someone who is strong but lacks virtue. The statement for the fourth line says: walking on a tiger's tail while being cautious and fearful, ultimately leads to good fortune. The Small Image Commentary says: "Being cautious and fearful ultimately brings good fortune," indicating that one's aspirations can be realized. Both the sixth line in the third position and the ninth line in the fifth position do not hinder the fourth line. The fourth line is in a position of many fears, and is close to the sixth line in the third position. If it can always remain vigilant and cautious, its aspirations will ultimately be fulfilled. The fourth line, being a yang line in a yin position, does not dare to act recklessly and remains constantly alert.

九五，“夬履貞厲”，象曰：“夬履貞厲”，位正當也。上九，視履考祥，其旋元吉。象曰：元吉在上，大有慶也。視所履以考求其吉，莫如旋而及下，則獲應而有喜也。乘剛未安，其進也寧旋。

The line statement for the ninth line (nine in the fifth): The strong one decisively acts upon the earth, maintaining correctness while being aware of danger. The Small Image Commentary says: "Decisive action with firmness and danger" because the position it occupies is appropriate. The line statement for the top line (nine at the top): Looking back to examine the signs of fortune and misfortune from the path taken, if one can turn around and consider matters thoroughly, it is great auspiciousness. The Image Commentary says: Great auspiciousness at the highest position brings great joy. Looking back to examine the path for seeking good fortune, nothing is better than turning around and looking back to the third line, thereby receiving a response and gaining joy. The top line is riding over a strong line, and its position is unstable. It is better to turn around and look back rather than to proceed blindly.

泰。小往大來，吉亨。彖曰：“泰小往大來吉亨”，則是天地交而萬物通也，上下交而其志同也。內陽而外陰，內健而外順，內君子而外小人，君子道長，小人道消也。象曰：天地交，泰，后以財成天地之道，輔相天地之宜，以左右民。

The Hexagram of Tai says: "Tai, the small goes away, the great comes in, auspicious and smooth." The Commentary on the Judgment of the Hexagram of Tai says: "Tai, the small goes away, the great comes in, auspicious and smooth." This is because the energies of Heaven and Earth interact, and all things flow smoothly; the feelings between above and below interact, and the hearts of people are in harmony. The Inner Trigram is yang and the Outer Trigram is yin. Inside is strong and vigorous, outside is gentle and yielding; inside uses the gentleman, outside expels the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. The Great Image Commentary of the Hexagram of Tai says: the interaction of the energies of Heaven and Earth is Tai; the ruler takes it as a model, shaping the way of Heaven and Earth, assisting in what is suitable, and thus protects the people.

初九，拔茅茹，以其彙征，吉。象曰：拔茅征吉，志在外也。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。象曰：“包荒，得尚于中行”，以光大也。中行，中立之行也，若朋比則未足尚也。舜文之大，不是過也。九三，無平不陂，無往不復，艱貞無咎。勿恤其孚，于食有福。象曰：“無往不復”，天地際也。

Initial Line Statement: Pulling up wild hemp, roots and tendrils rise together, moving forward with like-minded people, auspicious. The Small Image Commentary says: Pulling hemp and proceeding is auspicious, because the mind is outwardly focused. Second Line Statement: Able to encompass desolation and filth, able to walk across rivers, not abandoning distant people, not forming factions for private gain, one can align with the middle path. The Small Image Commentary says: 'Encompassing desolation, attaining the middle path' is because virtue is bright and vast. The 'middle path' refers to acting without bias; if forming factions, it is not worthy of admiration. The greatness of Shun and King Wen does not exceed this. Third Line Statement: There is no straight path without inclination, no forward movement without return; maintaining uprightness in hardship will not result in error; there is no need to worry about one's integrity, for there will be blessings in enjoyment. The Small Image Commentary says: 'Without going there, returning' refers to the boundary where heaven and earth meet.

因交與之際以著戒，能艱貞則享福可必。六四，翩翩，不富以其鄰，不戒以孚。象曰：“翩翩”“不富”，皆失實也。“不戒以孚”，中心願也。陰陽皆未安其分，故家不富，志不寧。六五，帝乙歸妹，以祉元吉。象曰：“以祉元吉”，中以行願也。

This is pointing out the meaning of caution and vigilance at the time when heaven and earth are meeting: being able to maintain righteousness in difficulties leads to assured blessings. The fourth line statement says: descending gracefully, not leading neighbors due to wealth, and both parties do not need to admonish each other yet have sincerity. The small image commentary says: "gracefully" and "not wealthy" are both due to the loss of yang's substance; "not admonishing with sincerity" comes from inner desire. Both yin and yang have not yet settled in their proper positions, so the family is not wealthy and the mind is not at peace. The fifth line statement says: Emperor Yi married off his sister, thus gaining blessings and great good fortune. The image commentary says: "receiving blessings and great good fortune" is due to being in the central position and carrying out one's own wishes.

雖陰陽義反，取交際為大義。上六，城復于隍，勿用師。自邑告命，貞吝。象曰：“城復于隍”，其命亂也。泰極則否，非力所支，故不可以師，其勢愈亂。貞，以命令諭眾，然終吝道也。故知者先幾，艱貞無咎，著戒未然也。

The line Six in the Fifth, although seemingly opposite in terms of yin and yang—being a soft line in a position of honor and responding to Nine in the Second from below—emphasizes the greatest meaning of interaction between upper and lower. The line statement for Six at the Top says: "The city wall falls back into the dry moat; it is not advisable to use military force; issuing commands from one's own city, maintaining uprightness still brings regret." The Small Image Commentary says: "The city falls back into the dry moat," indicating that the government's orders have already become disordered. When Tai reaches its extreme, it turns into Pi, which cannot be sustained by human effort, so military action is not advisable, as it would only make the situation more chaotic. The term "Zhen" refers to issuing commands to enlighten the people, yet ultimately it brings regret. Therefore, the wise foresee subtle signs, uphold uprightness in hardship without making mistakes, and clarify caution before any event occurs.

否之匪人，不利君子貞，大往小來。彖曰：“否之匪人，不利君子貞，大往小來”，則是天地不交而萬物不通也，上下不交而天下無邦也。內陰而外陽，內柔而外剛，內小人而外君子，小人道長，君子道消也。象曰：天地不交，否，君子以險德闢難，不可榮以祿。

The hexagram statement of the Hexagram of Opposition says: In a time of blockage, it is not in harmony with the way of humanity, and it is not advantageous for the gentleman to maintain uprightness. The great moves away, and the small comes in. The Commentary on the Judgment of the Hexagram of Opposition says: "Opposition is not for people, it is not advantageous for the gentleman to maintain uprightness, the great moves away, and the small comes in." This is because the vital energies of heaven and earth do not interact, and thus all things are not in communication; the feelings between above and below do not connect, and thus the world has no states. The inner trigram is yin and the outer trigram is yang, the inside is weak and the outside is strong, the inside uses petty men and the outside rejects the gentleman; the way of petty men grows day by day, while the way of the gentleman declines day by day. The Great Image Commentary of the Hexagram of Opposition says: When the vital energies of heaven and earth do not interact, this is opposition. The gentleman takes this as a model, retreating his virtue to avoid calamity, and should not take honor from rank and salary.

蓋言上下不交便天下無邦，有邦而與無邦同，以不成國體也。在天下，他國皆無道，只一邦治，亦不可言天下無道，須是都不治然後是天下無道也。於否之時，則天下無邦也。

This refers to the situation where heaven and earth do not interact, resulting in the whole world being without states; although there may be states, they are no different from non-existent ones, because they have already lost the proper order of a state. Considering the entire world, if all other states are without virtue, but one state is well governed, it still cannot be said that the world is without virtue; only when all states are badly governed is the world considered without virtue. When the situation reaches "否," that is when the world has no states at all.

古之人，一邦不治，別之一邦，直至天下皆無邦可之，則止有隱耳。無道而隱，則惟是有朋友之樂而已。子欲居九夷，未敢必天下之無邦，或夷狄有道，於今海上之國盡有仁厚之治者。初六，拔茅茹，以其匯，貞吉亨。象曰：“拔茅貞吉”，志在君也。

In ancient times, when a state was not properly governed, people would move to another state; until there were no states left to go to, they would only have the option of retreating into seclusion. When the world was unjust, seclusion was the only way, and then one could only find joy among friends. Confucius wished to settle in the regions of the nine barbarian states (as mentioned in the Analects, Chapter Zi Han), but he did not dare to conclude that the world was entirely without a proper state. Perhaps the barbarian states were actually virtuous; just as today, overseas countries may also practice benevolent governance. The line statement for the first line (initial line) says: "Pulling up a wild hemp plant, its roots are pulled up together, and it is with like-minded people. Upholding the correct path brings good fortune and smoothness." The Small Image Commentary says: "Pulling up the hemp plant and obtaining good fortune" indicates that one's heart is devoted to the sovereign.

柔順處下，居否以靜者也。能以類正，吉而必亨，不事苟合，志在得主者歟！六二，包承，小人吉，大人否，亨。象曰：“大人否亨了”，不亂群也。處二陰之間，上順下容，眾不可異，故其道否乃亨。六三，包羞。象曰：“包羞”，位不當也。

Initial Line Six is flexible and obedient, residing in the lower position, representing a person who remains quiet in a time of blockage. It can lead its kind back to the right path, which is auspicious and certainly prosperous; it does not compromise, and its heart is set on finding a wise ruler. The statement for Line Two: embracing and following, if a petty person does this, it is auspicious; but a great person maintains this state of blockage in order to achieve prosperity. The Small Image Commentary says, "A great person achieves prosperity in adversity," meaning they do not mix with the crowd of petty people. Line Two is between two yin lines, moving upward to be obedient and downward to be accommodating, so no one can differ from it, hence its way is first blocked and then prosperous. The statement for Line Three: concealing disgrace. The Small Image Commentary says, "Concealing disgrace," because its position is inappropriate.

處否而進，履非其位，非知恥者也。九四，有命無咎，疇離祉。象曰：“有命無咎”，志行也。居否之世，以陽處陰，有應於下，故雖有所命無咎也。九五，休否，大人吉。其亡其亡，繫于苞桑。象曰：大人之吉，位正當也。上九，傾否，先否後喜。象曰：否終則傾，何可長也！

The sixth line three is in a time of blockage yet insists on advancing, and its position is not where it should be. This is not the behavior of someone who knows shame. The statement for the fourth line nine says: acting in accordance with the mandate of the sovereign will not lead to blame, and those of the same kind will be attached and gain blessings. The Small Image Commentary says: 'having a mandate without blame' means that one's aspirations can be carried out. The fourth line nine is in a time of blockage, with a yang line in a yin position, and has the first line six corresponding below, so even though it receives a mandate, it does not lead to blame. The statement for the fifth line nine says: having ceased the blockage, the great man is auspicious; constantly thinking 'about to perish, about to perish' allows one to be as firm as something tied to the roots of a mulberry tree. The Image Commentary says: the auspiciousness of the great man is because his position is proper. The statement for the top line nine says: overturning the blockage, first being blocked then being joyful. The Small Image Commentary says: when blockage reaches its extreme, it overturns, how can it last long!

以亡為懼，故能休其否。包桑，從下叢生之桑，叢生則其根牢。書云“厥草惟包”，如竹叢蘆葦之類。河朔之桑，多從根斬條取葉，其生叢然。

Because he constantly keeps danger and destruction in mind and remains cautious, he is able to bring an end to the situation of blockage and stagnation. The term "baosang" refers to a mulberry tree whose branches grow from the root, and since they grow in clusters, their roots are firmly established. The Classic of Documents, Yu Gong, says, "Its grasses are baosang," which is like clusters of bamboo or reeds. Mulberry trees in the north of the Yellow River are mostly cut from the root, and the branches that grow back take on a clustered appearance.

同人于野，亨。利涉大川，利君子貞。彖曰：同人，柔得位，得中而應乎乾曰同人。同人曰“同人于野亨，利涉大川”，乾行也。文明以健，中正而應，君子正也。唯君子為能通天下之志。象曰：天與火，同人，君子以類族辨物。不能與人同，未足為正也。

The Hexagram of Tongren (Union) states: To unite with people in the wilderness, it is smooth; it is favorable to cross a great river, and favorable for the gentleman to maintain uprightness. The Commentary on the Judgment of the Hexagram of Tongren says: Tongren means that the flexible line six two occupies its proper position, resides in the central position, and corresponds to nine five of the Qian trigram, hence it is called Tongren. The Hexagram states, "To unite with people in the wilderness, it is smooth; it is favorable to cross a great river," this is the movement of the virtue of Qian, which is strong and creative. Its cultural brilliance is combined with strength, resides in the center and is upright, and thus corresponds with each other; this is the correct path of the gentleman; only the gentleman can unite the hearts of the people throughout the world. The Great Image Commentary of the Hexagram of Tongren says: Heaven and fire share the same upward nature, hence it is called Tongren; the gentleman takes it as a model, distinguishing things by their kind. If one cannot unite with people, then it cannot be called "uprightness."

天下之心，天下之志，自是一物，天何常有如此間別！初九，同人于門，無咎。象曰：出門同人，又誰咎也！六二，同人于宗，吝。象曰：“同人于宗”，吝道也。九三，伏戎于莽，升其高陵，三歲不興。象曰：“伏戎于莽”，敵剛也。“三歲不興”，安行也。

The hearts and aspirations of all people are fundamentally the same; how could heaven ever have distinctions or separations! The line statement of the first line says: When going out, one harmonizes with others and does not commit mistakes. The small image commentary says: Going out and harmonizing with others, who could blame? The line statement of the second line says: Harmonizing only within one's own clan, which is regrettable. The small image commentary says: "Harmonizing within the clan," which is the way of regret. The line statement of the third line says: Concealing troops in the grassy wilderness, ascending the high hill, and not daring to launch an attack for three years. The small image commentary says: "Concealing troops in the wilderness" is because the enemy is a strong line; "not launching an attack for three years" how could one act calmly?

九四，乘其墉，弗克，攻，吉。象曰：“乘其墉”，義弗克也。其吉則困而反則也。九五，同人先號啕而後笑，大師克相遇。象曰：同人之先，以中直也。大師相遇，言相剋也。上九，同人于郊，無悔。象曰：“同人于郊”，志未得也。二與五應而為他間，己直人曲，望之必深，故號啕也。師直而壯，義同必克，故遇而後笑。

The fourth line statement says: ascending the enemy's city walls but failing to capture them; if one stops the attack at this point, it is auspicious. The Small Image Commentary says: "ascending the city walls" indicates that the attack is not morally justified; it is auspicious because after being trapped, one returns to the proper way. The fifth line statement says: harmonizing with others, first wailing and then laughing, with the great army victorious and meeting each other. The Image Commentary says: the initial wailing is because the fifth line is in the center and sincere; the meeting of the great army indicates that one must first overcome those in the way. The top line statement says: harmonizing with others in the outskirts, without regret. The Image Commentary says: "harmonizing with others in the outskirts" indicates that the heart's purpose has not yet been fulfilled. The second line and the fifth line originally correspond, but are blocked by other lines in between; oneself is just and the other is unjust, with deeper expectations, hence the wailing. Going to war with justice and strength, when morality is the same, victory is certain, so after meeting, one turns to laughter.

大有。元亨。彖曰：大有，柔得尊位，大中而上下應之曰大有。其德剛健而文明，應乎天而時行，是以元亨。柔得盛位，非所固有，故曰大有。剛健故應乎天，文明故時行。象曰：火在天上，大有，君子以遏惡揚善，順天休命。

The Hexagram of Great Possession: Great Possession, greatly smooth and unimpeded. The Commentary on the Judgment of the Hexagram of Great Possession says: Great Possession is because the yao six in the fifth position, which is yin, occupies a noble position, resides in the great central position, and all the other yao above and below respond to it, hence it is called Great Possession. Its virtue is both strong and virtuous, harmonizing with heaven and acting in accordance with the time, thus achieving great smoothness and unimpededness. The yin yao attaining a noble position is not its inherent state, hence it is called 'Great Possession'. It is precisely because it is strong and virtuous that it can harmonize with heaven; it is precisely because it is virtuous that it can act in accordance with the time. The Great Image Commentary of the Hexagram of Great Possession says: Fire above heaven, that is Great Possession; the gentleman takes inspiration from it, suppressing evil and promoting goodness, following the heavenly mandate of virtue.

柔能大有，非天道也，乃天命也，故曰“順天休命”。遏惡揚善，勉□也。初九，無交害，匪咎。艱則無咎。象曰：大有初九，無交害也。初九，無交害，匪咎。艱則無咎。角日：大有初九，無交害也。

A weak line can achieve great success, which is not the usual way of heaven, but rather the will of heaven, so it is said "following the mandate of heaven." To suppress evil and promote good is precisely what should be earnestly pursued (the original text here is missing one character). The line statement of the first nine: without interaction there is no harm, which is not a fault; facing hardship while being cautious will not result in a fault. The Small Image Commentary says: in the first nine of the Great Possession hexagram, there is no harm from lack of interaction. (This line statement and the Small Image Commentary appear twice in the original text.)

二應於五，三能自通，四匪其旁，惟初無交故有害，然非其咎。九二，大車以載，有攸往，無咎。象曰：“大車以載”，積中不敗也。九三，公用亨于天子，小人弗克。象曰：“公用亨于天子”，小人害也。

Nine in the Second and Six in the Fifth correspond with each other. Nine in the Third can communicate directly with the Son of Heaven, and Nine in the Fourth can remain independent from the powerful nearby. Only the initial Nine is not connected, hence the mention of 'harm,' but this is not its fault. The statement for Nine in the Second: using a large cart to carry goods, proceeding forward, there will be no error. The Small Image Commentary says: 'Using a large cart to carry' indicates that the accumulation is in the middle and does not lead to ruin. The statement for Nine in the Third: the prince presents offerings to the Son of Heaven, but the petty person cannot do so. The Small Image Commentary says: 'The prince presents offerings to the Son of Heaven'—if a petty person does it, it becomes a calamity.

非柔中文明之主不能察，非剛健不私之臣不能通，故曰“小人弗克”。九四，匪其彭，無咎。象曰：“匪其彭無咎”，明辨晢也。六五，厥孚交如威如，吉。象曰：“厥孚交如”，信以發志也；威如之吉，易而無備也。

It is not possible for a ruler who is not gentle and upright, nor one who is not bright and virtuous, to discern clearly. It is not possible for a minister who is not strong and impartial to reach above. Therefore it is said, "The petty person cannot do so." The statement for the fourth line says: Not approaching the great one will not result in blame. The Small Image Commentary says: "Not being boastful brings no blame," meaning that one can discern clearly. The statement for the fifth line says: His sincerity brings mutual affection between above and below without losing authority, which is auspicious. The Image Commentary says: "His sincerity is mutual," meaning that sincerity is used to enlighten the hearts of people. The reason why "authority is like this" is auspicious is because it is approachable and without defenses.

人威重有德望，則人自畏服，易曰“厥孚交如威如吉”，君子以至誠交人，然後有威重。“威如之吉，易而無備也”，君子至平易，有何關防擬備？惟以抑抑威儀為德之隅，儼然人望而畏之，既易而無備，則威如乃吉也。

A person who is solemn and dignified with virtue will naturally be respected and obeyed by others. The Zhou Changes say, "His sincerity is mutual and his authority is evident, which is auspicious." A gentleman, by sincerely relating to others, attains a dignified authority. "The auspiciousness of dignified authority comes from being easy and unguarded." A gentleman is extremely approachable, so there is no need for precautions. Yet he takes the "modest dignity" from the Book of Poetry, Great Yamen, "Yi yi wei yi" as a manifestation of virtue, appearing solemn and respectful, so that people naturally feel fear. Being approachable yet without defenses, such dignity is auspicious.

上九，自天祐之，吉無不利。象曰：大有上吉，自天祐也。以剛而下柔，居上而志應於中，故曰履信思順，又以尚賢，蓋五陽一陰，又無物以間焉耳。剛柔相求，情也，信也。

The line statement for the topmost yang line (Upper Nine) says: receiving the protection of heaven, it is auspicious and beneficial in all respects. The Small Image Commentary says: the auspiciousness of the Upper Nine in the Great Possession hexagram comes from the protection of heaven. The Upper Nine, being a yang line, is connected below to a yin line, resides at the top, and its heart aligns with the central yin line, the Sixth Five. Therefore, the Great Treatise, Upper Transmission, says it 'walks in faith and thinks of harmony.' It also esteems the virtuous. Because the entire hexagram has five yang lines and one yin line, and there is nothing in between to block them, the yang and yin lines seek each other. This is both 'affection' and 'faith.'

謙。亨，君子有終。彖曰：謙亨，天道下濟而光明，止於下，故光明。地道卑而上行。天道虧盈而益謙，地道變盈而流謙，鬼神害盈而福謙，人道惡盈而好謙。謙尊而光，卑而不可踰，君子之終也。

The Hexagram of Humility states: Humility, smooth and unimpeded, the gentleman can achieve a good end. The Commentary on the Judgment of the Hexagram of Humility says: Humility is smooth and unimpeded because the heavenly way descends to assist all things and shines brightly—it descends to aid and stops at the lower position, thus it shines; the earthly way is lowly yet its energy rises upward. The heavenly way reduces fullness and increases humility, the earthly way changes fullness and flows into humility, the spirits harm fullness and bestow blessings upon humility, and human nature detests fullness and favors humility. Humility, when in a high position, becomes even more radiant; when in a low position, it is not surpassed. This is the gentleman's good end.

人樂尊之，故光而不揜；志下於人，故人不能加。天以廣大自然取貴，人自要尊大，須意、我、固、必，欲順己尊己，又悅己之情，此所以取辱取怒也。

People are willing to elevate him, so his brilliance is not obscured; he himself is content to be beneath others, so no one can surpass him. Heaven attains dignity through its vastness and naturalness; if a person insists on being exalted, he inevitably falls into the faults of private intent, clinging to his own views, stubbornness, and insistence on achieving his own ends (that is, the four things mentioned in the Analects of Confucius: "Without intent, without insistence, without stubbornness, without self"). He always wants others to comply with him, to honor him, and to please him according to his own desires, which is precisely the source of humiliation and resentment.

“謙尊而光，卑而不可踰”，夫尊者謙則更光，卑者已謙，又如何踰之！此天德至虛者焉。以其能謙，故尊而益光，卑又無人可踰，蓋已謙矣，復如何踰越也！謙，天下之良德。象曰：地中有山，謙，君子以裒多益寡，稱物平施。

"Modesty brings honor and radiance; the humble are not surpassed." A person of high status who is modest becomes even more illustrious; a person of low status who is already modest has no one to surpass him. This is the most quiet and empty aspect of Heavenly Virtue. Because of modesty, one who holds a high position becomes even more illustrious, and one who is in a low position is not surpassed. If one is already modest, how can there be anything to surpass? Modesty is the virtue of the world. The Great Image Commentary of the Book of Changes says: "A mountain hidden in the earth is modesty; the gentleman takes it as a model, reducing excess and increasing deficiency, measuring things and making distribution equal."

隱高於卑，謙之象也。易大象皆是實事，卦爻小象則容有寓意而已。言“風自火出家人”，家人之道必自烹飪始；風，風也，教也，蓋言教家人之道必自此始也。又如言“木上有水井”，則明言井之實事也。又言“地中有山謙”，夫山者崇高之物，非謙而何！又如言“雲雷屯”，雲雷皆是氣之聚處，屯，聚也。

The great and lofty are hidden within the humble, which is the image of "Modesty." The Great Image Commentary in The Zhou Changes speaks of actual matters, while the Small Image Commentaries of the hexagram lines allow for symbolic meanings. The Great Image Commentary of the Family Hexagram says, "Wind arises from fire, Family," meaning that the way of family begins with cooking. Here, "wind" refers both to wind and to education, indicating that the way of educating the family must begin here. Another example is the Well Hexagram's Great Image Commentary, which says, "Water above wood, Well," clearly describing the actual nature of a well. Another example is "Mountain within earth, Modesty," since a mountain is a lofty thing hidden within the earth, which is nothing but modesty! Another example is "Cloud and Thunder, Obstruction," as both cloud and thunder are places where qi gathers, and "obstruction" means gathering.

多者寡者皆量宜下之。初六，謙謙君子，用涉大川，吉。象曰：“謙謙君子”，卑以自牧也。牧，逸也。六二，鳴謙，貞吉。象曰：“鳴謙貞吉”，中心得也。體柔居正，故以謙獲譽，與上六之鳴異矣，故曰“貞吉”，［中心安之也］。九三，勞謙，君子有終，吉。象曰：“勞謙君子”，萬民服也。(中心安之也。)有終則吉，人所難能。六四，無不利，撝謙。象曰：“無不利撝謙”，不違則也。

No matter how much or how little, one should consider the circumstances and be humble. The line statement of the first line says: A gentleman who is humble and humble again crosses a great river, which is auspicious. The small image commentary says: "A gentleman who is humble and humble again" uses humility to cultivate himself. "Mù" means to rest and self-cultivate. The line statement of the second line says: A gentleman of humility gains a reputation, and by maintaining the correct position, it is auspicious. The image commentary says: "A gentleman who is humble and has a reputation, and is upright, is auspicious." This refers to having inner understanding. The second line is flexible and gentle, and holds a proper position, so it gains praise through humility, differing from the sixth line's "mù." Therefore, it says "upright and auspicious," meaning inner peace through humility. The line statement of the third line says: Having merit but still being humble, a gentleman achieves a good end, which is auspicious. The image commentary says: "A humble gentleman who has exerted effort," is loved by the people. Inner peace through humility allows for a good end, which is what ordinary people find difficult to achieve. The line statement of the fourth line says: Nothing is not beneficial, and the virtue of humility is expressed. The image commentary says: "Nothing is not beneficial when one is humble," meaning not violating the principles.

裒多益寡，無不盡道，舉措皆謙。六五，不富以其鄰，利用侵伐，無不利。象曰：“利用侵伐”，征不服也。上六，鳴謙，利用行師，征邑國。象曰：“鳴謙”，志未得也，可用行師，征邑國也。

Those who lose more and gain less, yet every action conforms perfectly to the Way, are characterized by humility. The line statement for the fifth line says: Not relying on wealth to lead neighbors, it is appropriate to launch military campaigns, and nothing will be disadvantageous. The Small Image Commentary states: 'It is appropriate to launch military campaigns,' meaning to attack those who do not obey. The line statement for the top six says: Humble virtue is known and proclaimed, it is appropriate to launch military campaigns, and to attack one's own territory. The Small Image Commentary says: 'Proclamation of humility,' meaning the heart's aspirations have not yet been realized; it is appropriate to launch military campaigns to attack one's own territory.

下應於三，其跡顯聞，故曰“鳴謙”；最上用謙，為眾所服，故“利用行師”。然聲鳴其謙，必志有求焉，非如六二之正也，三止於下，如邑國之未賓也。一云：鳴謙則師有名。

The upper six corresponds to the lower nine in the third position, with its actions clearly visible and its reputation known, hence it is said 'humility is proclaimed'. It holds the highest position yet practices humility, winning the trust of the people, so it is appropriate to lead an army. However, if one proclaims humility loudly, there must be some hidden desire, which is not as pure as the second six. The nine in the third position rests in the lower position, like a city-state that has not yet submitted. Another interpretation: when humility is recognized, leading an army is justified.

豫。利建侯行師。彖曰：豫，剛應而志行，順以動，豫。豫順以動，故天地如之，而況建侯行師乎！上動而下不順，非建侯行師之利也。天地以順動，故日月不過而四時不忒，聖人以順動，則刑罰清而民服，豫之時義大矣哉！象曰：雷出地奮，豫，先王以作樂崇德，殷薦之上帝以配祖考。

The hexagram statement of Yu says: Yu, it is appropriate to establish feudal lords and to mobilize troops. The commentary on the judgment of Yu says: Yu is when the strong line nine in the fourth position is responded to by all the other lines, so that their aspirations are fulfilled and they move in accordance with the way. Therefore, it is called Yu. Yu is moving in accordance with the way, so the heavens and earth are also like this; how much more so for establishing feudal lords and mobilizing troops! If those in authority act recklessly while those below do not follow, then there is no benefit in establishing feudal lords and mobilizing troops. The heavens and earth move in accordance with the way, so the sun and moon move without deviation, and the four seasons change in order. The sage moves in accordance with the way, so punishments are simple and the people obey. The meaning of Yu, adapting to the time, is indeed great! The great image commentary of Yu says: Thunder arises from the earth and is vigorous, which is Yu. The former kings took this as a model, creating music, honoring virtue, and solemnly sacrificing to the heavenly gods, with ancestors accompanying them.

王者之樂，莫大於是。初六，鳴豫，凶。象曰：“初六鳴豫”，志窮凶也。知幾者上交不諂，今得應於上，豫獨著聞，終凶之道也。故凡豫之理，莫若安其分，動以義也。

The music of the sovereign is none greater than this. The line statement of the initial line says: "Expressing joyous revelry, it is凶." The Small Image Commentary says: "The initial line expressing joyous revelry" indicates that when the mind reaches its limit, it leads to misfortune. Those who understand subtle nuances do not flatter in their upward dealings; now the initial line corresponds with the ninth in the fourth position, and it alone spreads the revelry so that all hear it, which is the path leading to misfortune. Therefore, in dealing with the principle of "Yü," there is nothing better than to remain within one's proper role and act in accordance with righteousness.

六二，介于石，不終日，貞吉。象曰：“不終日貞吉”，以中正也。六三，盱豫，悔，遲有悔。象曰：盱豫有悔，位不當也。九四，由豫大有得，勿疑，朋盍簪。象曰：“由豫大有得”，志大行也。六五，貞疾恆不死。象曰：“六五貞疾”，乘剛也；“恆不死”，中未亡也。上六，冥豫，成有渝，無咎。象曰：冥豫在上，何可長也！

The line statement for the second line says: It remains upright like a rock, decides without waiting for the day to end, and upholds righteousness to bring good fortune. The small image commentary says: "Not waiting for the day to end and upholding righteousness brings good fortune," because it is in the central position and upholds righteousness. The line statement for the third line says: Looking up with eyes open in pursuit of ease brings regret; hesitating without change also brings regret. The image commentary says: "Looking up in pursuit of ease and having regret" is because the position it occupies is inappropriate. The line statement for the fourth line says: All the ease of the entire hexagram comes from it, gaining much; do not suspect, and the like will gather together like hair bound by a hairpin. The image commentary says: "Gaining much from ease" is because the will is greatly carried out. The line statement for the fifth line says: Keeping a long illness yet never dying. The image commentary says: "The fifth line upholds illness" is because it is riding over a strong line; "always not dying" is because the virtue of being in the center has not been lost. The line statement for the top line says: Being in darkness due to ease, when things have already come to pass but able to change, there will be no fault. The image commentary says: Being in darkness due to ease and occupying the highest position, where can it last long!

“不終日貞吉”，言疾正則吉也。六二以陰居陰，獨無累於四，故其介如石，雖體柔順，以其在中而靜，何俟終日，必知幾而正矣。體順用中，以陰居陰，堅介如石，故在理則悟，為豫之吉莫甚焉，不以悅豫而流也。

"Without waiting for a full day, the divination is auspicious," meaning that returning to the correct path quickly brings good fortune. The line Six in the Second, being a yin line in a yin position, is unique in not being influenced by Nine in the Fourth. Therefore, it remains steadfast like a rock. Although its nature is gentle and compliant, because it is in the center and remains still, it does not need to wait for a whole day; it certainly perceives subtle signs and returns to the correct path. Its nature is gentle and compliant, yet it acts with principle in the center. As a yin line in a yin position, it is firm and steadfast like a rock. Thus, in terms of understanding the principle, it grasps it immediately. In the hexagram of Joy, there is no greater auspiciousness than this, because it does not follow the current due to ease and pleasure.

隨。元亨利貞，無咎。彖曰：隨，剛來而下柔，動而說，隨。大亨貞無咎而天下隨時，隨時之義大矣哉！象曰：澤中有雷，隨，君子以嚮晦入宴息。上九，下居於初也，故曰“剛來下柔”。初九，官有渝，貞吉，出門交有功。象曰：“官有渝”，從正吉也。“出門交有功”，不失也。

The hexagram of Following says: Following, great and smooth, favorable to uprightness, without fault. The commentary on the judgment of the hexagram of Following says: Following is when a strong line comes down to be below a yielding line, inner movement and outer delight, thus it is called Following. Greatly smooth, upright and without fault, thus the world follows the proper time; the meaning of following is indeed great! The great image commentary of the hexagram of Following says: There is thunder within a marsh, which is Following; the gentleman takes it as a model, when the sky turns dark he enters and rests. The phrase 'a strong line comes down to a yielding line' refers to the strong line at the top coming down to the first position. The line statement of the first nine says: The matter under consideration changes, uprightness brings good fortune; going out and meeting people brings success. The small image commentary says: 'The official has changed,' is because following the right path brings good fortune; 'going out and meeting people brings success' means there will be no loss.

言凡所治務能變而任正，不膠柱也。處隨之初，為動之主，心無私繫，故能動必擇義，善與人同者也。六二，係小子，失丈夫。象曰：“係小子”，弗兼與也。六三，係丈夫，失小子。隨有求得，利居貞。象曰：“係丈夫”，志舍下也。

This refers to the ability to adapt and act in accordance with the right path in all matters one is responsible for, unlike being rigid like fixing the tuning pegs of a zither. The initial line, "Initial Nine," is the main line of the following hexagram, and since it has no private intentions, its movement is always guided by righteousness, making it a person who is good at working with others. The line statement for the second line says: "Being attached to a young man leads to losing the older husband." The Small Image Commentary says: "Being attached to a young man" means one cannot maintain both. The line statement for the third line says: "Being attached to an older husband leads to losing the young one; following along and having a desire leads to success, and it is appropriate to remain in a stable and upright position." The Small Image Commentary says: "Being attached to an older husband" means the mind has abandoned the initial line below.

舍小隨大，所求可得，必守正不邪乃吉。九四，隨有獲，貞凶。有孚在道，以明何咎！象曰：“隨有獲”，其義凶也。“有孚在道”，明功也。以陽居陰，利於比三則凶也。處隨之世，為眾所附，苟利其獲，凶之道也。能以信存道，則功業可明，無所咎矣。

Abandoning the minor and following the greater, one's desires can be fulfilled; but one must remain upright and not deviate to be auspicious. The fourth line statement says: following and obtaining something, but holding to this leads to misfortune; having sincerity and aligning with the Way, thus making achievements evident, where could there be fault! The Small Image Commentary says: 'Following leads to obtaining,' in terms of principle, this is considered misfortune; 'having sincerity in the Way' means achievements are made evident. The fourth line, which is a yang line in a yin position, if it desires to closely associate with the benefit of the third line, it will lead to misfortune. Being in the time of following, being followed by many, if one only desires personal gain, that is the path to misfortune; if one can preserve the correct path through sincerity, achievements can be made evident, thus there will be no fault.

九五，孚于嘉，吉。象曰：“孚于嘉吉”，位正中也。上六，拘係之，乃從維之，王用亨于西山。象曰：“拘係之”，上窮也。處隨之世而剛正宅尊，善為眾信，故吉。或曰：孚於二則吉。

The line statement for the fifth line says: "By being sincere and following virtuous and beautiful people, it is auspicious." The Small Image Commentary says: "Sincerity toward the virtuous brings auspiciousness," because it is in the central and upright position. The line statement for the top line says: "It is restrained and bound, then tied with ropes; the king of Zhou offered sacrifices on the western mountain." The Small Image Commentary says: "It is restrained," because it has reached the upper position and has reached its limit. The fifth line is in the situation of following and uses its strong and upright virtue to hold the position of honor, capable of gaining the trust of the people, hence it is auspicious. Some people also say that it is sincere and follows the second line, hence it is auspicious.

蠱。元亨，利涉大川。元亨然後利涉大川。先甲三日，後甲三日。彖曰：蠱，剛上而柔下，巽而止，蠱。憂患內萌，蠱之謂也。泰終反否，蠱之體也，弱而止，待能之時也。蠱元亨而天下治也，“利涉大川”，往有事也。“先甲三日，後甲三日”，終則有始，天行也。象曰：山下有風，蠱，君子以振民育德。

The hexagram statement of the Gǔ hexagram says: Gǔ, greatly smooth and unimpeded, favorable for crossing a great river. One must first achieve the initial smoothness and unimpededness, then can talk about crossing a great river. The hexagram also says: three days before the Jia day, and three days after the Jia day. The commentary on the judgment of the Gǔ hexagram says: Gǔ is when a strong line is above and a yielding line is below, with internal compliance and external stillness, thus forming Gǔ. Troubles arise from within, which is called Gǔ. The Tai hexagram reaching its limit and turning back to Pi, is the nature of Gǔ; yielding and stillness is waiting for the time when a capable person emerges. The Gǔ hexagram is greatly smooth and unimpeded, thus the world is governed; 'favorable for crossing a great river' means going forward there will be something to do; 'three days before the Jia day, three days after the Jia day' means after an end there is a new beginning, which is the movement of the heavenly way. The great image commentary of the Gǔ hexagram says: wind below the mountain, that is Gǔ; the gentleman takes it as a model, to assist the people and cultivate virtue.

“後甲三日”，成前事之終；“先甲三日”，善後事之始也。剛上柔下，故可為之唱，是故先甲三日以蠲其法，後甲三日以重其初，明終而復始，通變不窮也。

"Three days after Jia" signifies the completion of the previous matter; "three days before Jia" signifies the proper beginning of the subsequent matter. Since the strong is above and the gentle is below, it can lead the world. Therefore, three days before Jia, old regulations are first cleared away, and three days after Jia, the new beginning is solemnly initiated. This shows that after concluding one matter, a new one begins, demonstrating a continuous and unending process of transformation.

至於巽之九五，以其上下皆柔，故必無初有終，是故先庚後庚，不為物首也。於甲取應物而動，順乎民心也。一本為事之唱。法一作治。初六，乾父之蠱，有子，考無咎。厲終吉。象曰：“乾父之蠱”，意承考也。

As for the ninth line of the Xun hexagram, since both the upper and lower lines are yin lines, it must necessarily mean "no beginning but a final outcome"; therefore, it says "three days before the庚 day, three days after the庚 day," indicating that it does not take the position of the first among things. The Gu hexagram uses "Jia," which signifies acting in response to matters and following the people's will. ("To be the leader" is alternatively written as "to be the leader of an undertaking," and "method" is alternatively written as "governance.") The line statement for the first six line says: Rectifying the disorders left by the father, having such a son, the father will not leave behind faults; although there is danger and hardship, it will ultimately be auspicious. The Small Image Commentary says: "The father's disorder is rectified," indicating the intention to continue the father's legacy.

處下不繫應於上，如子之專制，雖意在承考，然亦危厲，以其柔巽故終吉。九二，乾母之蠱，不可貞。象曰：“乾母之蠱”，得中道也。處中用巽，以剛繫柔，乾母之蠱，得剛柔之中也。九三，乾父之蠱，小有悔，無大咎。象曰：“乾父之蠱”，終無咎也。義如初六，小有悔者，以其剛也。

The first line of the Gǔ hexagram is at the very bottom of the entire hexagram and has no proper corresponding line above to rely on, like a son who alone manages the household and makes decisions independently; although his intention is to continue his father's unfinished affairs, his situation remains dangerous and strict. Fortunately, it possesses a yielding and gentle nature, so it ultimately leads to good fortune. The second line says, "The蛊 of the dry mother, not suitable for constancy," and the Image Commentary explains, "The蛊 of the dry mother," attains the middle path." The second line is in the middle of the lower trigram and applies a yielding and gentle approach, using its yang strength to connect with the yin of the fifth line, helping the mother to eliminate accumulated evils. It does not become overly strong nor overly weak, thus attaining the middle path of harmonizing yin and yang. The third line says, "The蛊 of the dry father, with slight regret, but no great misfortune," and the Image Commentary says, "The蛊 of the dry father," ultimately brings no misfortune." Its meaning is the same as the first line, both being about a son continuing his father's affairs to eliminate accumulated evils; the difference lies in the third line, which is a yang line in a yang position, using a more forceful approach, thus causing slight regret, but not leading to major misfortune.

六四，裕父之蠱，往見，吝。象曰：“裕父之蠱”，往未得也。“裕父之蠱”，不能為父除患，能寬裕和緩之而已。以柔居陰，失之太柔，故吝。貞固乃可乾事，以柔致遠，往未得也。六五，乾父之蠱，用譽。象曰：“乾父用譽”，承以德也。雖天子必有繼也，故亦云“乾父之蠱”。上九，不事王侯，高尚其事。象曰：“不事王侯”，志可則也。隱居以求其志，故可則也。

The line statement for the fourth line says, "The father's affairs are abundant, going forward leads to regret." The image commentary says, "The father's affairs are abundant, going forward does not achieve success." What is meant by "the father's affairs are abundant" is that this line lacks the strength to eliminate the father's troubles, and can only be lenient and procrastinate, delaying matters. It is of a soft and weak nature, and occupies a yin position, thus being too weak. Therefore, there is regret. To rectify accumulated evils, one must be upright and firm to take on the task; if one relies only on softness and wishes to achieve lasting success, going forward will certainly result in nothing. The line statement for the fifth line says, "The father's affairs are rectified, using praise." The image commentary says, "The father's affairs are rectified, using praise," because one inherits the virtue of the previous ruler and thus gains praise. Even if one is the emperor, there will always be someone to continue the legacy and maintain the established order, so here it is also called "the father's affairs are rectified"—the successor ruler inherits the virtue of the previous one and thus gains praise. The line statement for the top line says, "Not serving princes and nobles, holding high the cause." The image commentary says, "Not serving princes and nobles," because the virtue of the top line is something that can be emulated. The top line is located outside the hexagram, not serving princes and nobles, retreating to the woods to realize one's own aspirations. This virtue of holding fast to one's aspirations can be followed by the world.

臨。元亨利貞，至于八月有凶。彖曰：臨，剛浸而長，說而順，剛中而應。大亨以正，天之道也。“至于八月有凶”，消不久也。象曰：澤上有地，臨，君子以教思無窮，容保民無疆。臨言“有凶”者，大抵易之於爻，變陽至二，便為之戒，恐有過滿之萌。未過中已戒，猶履霜堅冰之義，及泰之三曰：“無平不陂，無往不復”，皆過中之戒也。

The Hexagram of Approaching says: "Greatly prosperous, beneficial, and correct, until the eighth month there is misfortune." The Commentary on the Judgment explains: "Approaching, the strong is gradually growing and increasing, joyful and harmonious, strong and central with a response. Great prosperity through correctness, this is the way of Heaven. 'Until the eighth month there is misfortune,' because the decline does not last long." The Image Commentary says: "A marsh over land, Approaching. The gentleman thus teaches and thinks without end, and embraces the people without limit." The Hexagram of Approaching mentions "there is misfortune" in the midst of great prosperity and correctness, because in The Zhou Changes, the lines are taken as images, and whenever the yang energy rises to the second line, the sage issues a warning, fearing that the sign of excess is already beginning to appear. Before the middle point is reached, a warning is given in advance, just as in the first line of the Hexagram of Earth, "Walking on frost, the ice comes." Also, in the third line of the Hexagram of Great Passage, "Without levelness there is unevenness, without going there is return," these are also warnings given after the middle point is reached. The energies of Heaven and Earth, when they grow, must also decline. The sage speaks when the energy is just beginning to move, so when yang is growing, it already foretells its decline.

初九，咸臨，貞吉。象曰：“咸臨貞吉”，志行正也。臨為剛長，己志應上，故雖感而行正也。九二，咸臨，吉，無不利。象曰：“咸臨吉無不利”，未順命也。非咸則有上下之疑，有所不利。六三，甘臨，無攸利。既憂之，無咎。象曰：“甘臨”，位不當也。“既憂之”，咎不長也。體說乘剛故甘，邪說求容而以臨物，安有所利!能自憂懼，庶可免咎。

The line statement of the initial line says, "The approach is sincere, and the correct course is auspicious." The image commentary says, "The approach is sincere and the correct course is auspicious," because the will of the initial line is in harmony with the fourth line. The hexagram of approaching is at the time when the yang is gradually increasing, so even though the initial line approaches by means of a sincere connection, its actions remain correct. The line statement of the second line says, "The approach is sincere, and it is auspicious, with no disadvantage." The image commentary says, "The approach is sincere and it is auspicious with no disadvantage," because it is not in harmony with the mandate. If the approach is not sincere, there will be mutual suspicion between the superior and the inferior, which will lead to disadvantage. The line statement of the third line says, "A sweet approach brings no benefit. If one is concerned about it, there will be no blame." The image commentary says, "A sweet approach" indicates an improper position; "If one is concerned about it" indicates that the blame will not last long. The third line is in the body of the trigram of the兑 (Lake), and it is riding over the yang of the second line, so it can only use sweet words to flatter. Relying on false words to gain acceptance, and using this to approach and control all things, where would there be any benefit? Fortunately, it is aware of its fear, so it can avoid blame.

六四，至臨，無咎。象曰：“至臨無咎”，位當也。以陰居陰，體順應正，盡臨之道，雖在剛長，可以無咎。正一作說。六五，知臨，大君之宜，吉。象曰：“大君之宜”，行中之謂也。順命行中，天子之宜。上六，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。體順則無所違，極上則無所進，不以無應而志在於臨，故曰敦臨志在內也。

The line statement of the fourth line says, "Approaching to the people, there is no blame." The image commentary says, "Approaching to the people without blame, because the position is appropriate." The fourth line, being a yin and flexible line in a yin position, is inherently gentle and compliant, and its corresponding line is also correct. It has fully practiced the principle of personally approaching the people. Although it is in a time when yang strength is increasing and yin weakness should be diminishing, it still has no blame. ("Correct" is sometimes written as "say.") The line statement of the fifth line says, "Knowing how to approach the people, this is suitable for the great ruler, and it is auspicious." The image commentary says, "This is suitable for the great ruler, because it is to act in the middle." Following the mandate of heaven and acting in the middle way, employing capable ministers and not personally handling everything, this is exactly the way a ruler should govern the people. The line statement of the sixth line says, "Approaching the people with sincerity, it is auspicious and there is no blame." The image commentary says, "The auspiciousness of sincere approach is because the mind is within." The sixth line is within the earth element, so its nature is gentle and it does not contradict others. Being at the top of the hexagram, it has no further position to move to. Although it does not have a correct corresponding line below, its mind remains focused on governing the people, so it is said to be "sincerely approaching" and "the mind is within."

觀。盥而不薦，有孚顒若。盥求神而薦褻也。彖曰：大觀在上，順而巽，中正以觀天下。“觀盥而不薦，有孚顒若”，下觀而化也。觀天之神道而四時不忒，聖人以神道設教而天下服矣。象曰：風行地上，觀，先王以省方觀民設教。

The hexagram "Guan" (Observation) states: "Washing hands but not offering sacrifices, with sincere faith and solemn reverence." At the beginning of worship, washing hands symbolizes purity and sincerity, expressing reverence to summon the divine. However, when the ritual of offering sacrifices begins, the ceremony becomes elaborate, possibly appearing disrespectful. The commentary on the judgment says: "Great observation is above, following the gentle and yielding, upright and observing the world. 'Observing washing hands but not offering sacrifices, with sincere faith and solemn reverence,' this is observing below and transforming through influence. Observing the divine ways of heaven, which remain constant through the four seasons, the sage establishes teachings based on divine principles, and thus the world is brought into submission." The image commentary says: "Wind moving over the earth, observation. The former kings thus traveled to observe the land and the people, and established their teachings." The former kings toured the land, observed the people, and then established their teachings, just like the wind moving over the earth, reaching everywhere.

內順外巽，示民以順而外從巽，此祭所以為教之本，故盥而不薦。“中正以觀天下”，又曰“大觀在上”，皆謂五也，凡言“觀我生”，亦皆謂五也。天不言，藏其用而四時行。神道，如“盥而不薦”之類，盥簡潔而神，薦褻近而煩也。

The Guan hexagram has the inner trigram as Kun and the outer trigram as Xun. Inside it is gentle and yielding, and outside it is humble and submissive. This represents showing the people the virtue of yielding, while oneself also practices humility and modesty. This is why worship is considered the fundamental of moral education. Therefore, the image taken is "washing hands but not offering sacrifices." The Commentary on the Judgment says "uprightness and correctness to observe the world" and also "great observation is at the top," both referring to the line nine in the fifth position. Any line statement that mentions "observing my life" is also referring to the line nine in the fifth position. Heaven never speaks, but hides its function, while the four seasons naturally proceed. What is called the "divine way" is like "washing hands but not offering sacrifices": washing hands is simple and focused, thus communicating with the divine; offering sacrifices is clumsy and superficial, thus losing that sincerity.

有兩則須有感，然天之感有何思慮？莫非自然。聖人則能用感，何謂用感？凡教化設施，皆是用感也，作於此化於彼者，皆感之道，聖人以神道設教是也。天不言而四時行，聖人［神道］設教而天下服，誠於此，動於彼，神之道歟!

Whenever there are the two principles of yin and yang, there must be mutualsympathetic response; however, how does heaven's感应 involve any thought or arrangement? It is simply natural and spontaneous. The sage, however, can make use of this "sympathetic response." What does it mean to use感应? All the various measures of education and cultivation are based on感应—here something is established, and there it is transformed, which belongs to the way of mutual communication. The sage establishes teaching through the way of the divine, just as heaven does not speak but the four seasons proceed naturally. The sage employs the way of the divine to teach, and the world naturally follows. When sincerity is established here, movement occurs there, which is probably the meaning of "divine" (shen). When qi has two aspects, it cannot help but respond; when it responds and thus becomes connected, it does not require arrangement and flows naturally.

初六，童觀，小人無咎，君子吝。象曰：“初六童觀”，小人道也。所觀者末，小人之道，施於君子則吝。六二，窺觀，利女貞。象曰：“窺觀女貞”，亦可醜也。得婦人之道，雖正可羞。六三，觀我生進退。象曰：“觀我生進退”，未失道也。觀上所施而進退，雖以陰居陽，於道未失，以其在下卦之體而應於上，故曰“進退”。

The line statement of the first line says, "Observing from a child's perspective, the petty person has no blame, but the gentleman is ashamed." The Image Commentary says, "The first line 'Observing from a child's perspective' is the way of the petty person." What is seen is only the superficial details, which is the insight of the petty person; the same thing, when applied to the gentleman, becomes something to be ashamed of. The line statement of the second line says, "Peeping through a crack, it is advantageous for a woman to be steadfast." The Image Commentary says, "Peeping through a crack, the woman's steadfastness," is also something to be ashamed of. Peeping through a crack is only suitable for a woman to remain quiet and self-controlled; even if this is considered to be upholding the right path, for the gentleman it is still something to be ashamed of. The line statement of the third line says, "Observing my life, I advance or retreat." The Image Commentary says, "Observing my life, I advance or retreat," has not lost the way. The third line observes the teachings of the superior person and decides upon its own advancement or retreat. Although it is a yin line in a yang position, its position is not appropriate, yet it has not lost the way, because it is in the body of the lower trigram and corresponds to the upper ninth line. Therefore, it says "advance or retreat."

六四，觀國之光，利用賓于王。象曰：“觀國之光”，尚賓也。體柔巽而以陰居下賓之，必無過也，故利。下一作陰。九五，觀我生，君子無咎。象曰：“觀我生”，觀民也。觀我所自出者。上九，觀其生，君子無咎。象曰：“觀其生”，志未平也。以剛陽極上之德，居不臣不任之位，以觀國家之政，志有所未平也，有君子循理之心則可免咎。俯視九五之為，故曰“觀其生”。

The Line Statement of the Fourth Line says, "Observing the brilliance of the state, it is advantageous to serve as a guest to the king." The Image Commentary says, "Observing the brilliance of the state" means being a guest. The Fourth Line is inherently gentle and yielding, and with its soft and yielding nature, it is in a position below the Fifth Line, taking on the role of a guest. Therefore, it certainly will not commit any mistakes, so it is called "advantageous." (The character "下" in one edition is "阴".) The Line Statement of the Fifth Line says, "Observing my life, the gentleman has no blame." The Image Commentary says, "Observing my life" means observing the people. What is meant by "observing my life" is looking back upon everything that arises from oneself—customs and folkways are the natural outcome of the virtue of the sovereign. Therefore, observing the people is equivalent to observing oneself. The Line Statement of the Top Line says, "Observing the life of others, the gentleman has no blame." The Image Commentary says, "Observing the life of others" means the mind is not yet at peace. The Top Line is a strong and firm line at the top of the hexagram, in a position that is neither a minister nor responsible for duties. It watches from the side the affairs of the state, and naturally has an unsettled mind. As long as one maintains the mind of a gentleman who follows reason and keeps to one's proper role, one can avoid mistakes. It is looking down upon the actions of the Fifth Line, so it is called "observing the life of others."

噬嗑。亨，利用獄。彖曰：頤中有物曰噬嗑。噬嗑而亨，子路禮樂文章未足盡為政之道，以其重然諾，言為眾信，故片言可以折獄。如易“利用獄”，“利用刑人”，皆非卦爻盛德，適能是而已焉。剛柔分，動而明，雷電合而章，九五分而下，初六分而上，故曰“剛柔分”。“合而章”，合而成文也。柔得中而上行，雖不當位，利用獄也。象曰：雷電，噬嗑，先王以明罰法。六自初而進之於五，故曰“上行”。

The Hexagram Statement of Shike says: "It is smooth, and suitable for the use of punishment." The Commentary on the Judgment says: "There is something in the mouth, which is called Shike. Shike leads to smoothness." Zilu was not yet fully capable of governing the state through rites and music, only because he valued his word and made his words credible to all, so the Analects calls him "a single sentence can decide a case." Like the Zhou Changes saying "suitable for punishment" and "suitable for punishing people," these are not the most excellent virtues in a single hexagram or line, but merely the exact point they can reach. The Commentary on the Judgment continues: "The yin and yang are divided, movement is clear, and thunder and lightning combine to form a pattern." The nine in the fifth position is a yang line that is divided and placed below, while the six at the beginning is a yin line that is divided and placed above, so it is said "the yin and yang are divided." The phrase "combine to form a pattern" refers to the combination of yin and yang to form a pattern. It also says "the yin line reaches the center and ascends, even though it is not in the proper position, it is suitable for punishment." The Image Commentary says: "Thunder and lightning, Shike, the former kings used this to clarify punishments and laws." The sixth line in the fifth position is a yin line that has ascended from the initial position to the fifth position, so it is called "ascending."

初九，屨校滅趾，無咎。象曰：“屨校滅趾”，不行也。戒之在初，小懲可止，故無咎。六二，噬膚滅鼻，無咎。象曰：“噬膚滅鼻”，乘剛也。六三居有過之地而己噬之，乘剛而動，為力不勞，動未過中，故無咎。六三，噬臘肉遇毒，小吝無咎。象曰：“遇毒”，位不當也。所間在四，四為剛陽，故曰“臘肉”；非禮傷義，故曰“遇毒”。能以為毒而舍之，雖近不相得，小有吝而無咎也。

The first line statement says, "The shoe restraint cuts off the foot, no blame," and the Image Commentary says, "The shoe restraint cuts off the foot, he cannot move forward." When evil actions first arise, they can be punished early, and a slight punishment is enough to stop him from proceeding further, so there is no blame. The second line statement says, "Biting the skin and cutting off the nose, no blame," and the Image Commentary says, "Biting the skin and cutting off the nose, it is riding on a strong line." The third line is in a place of excess, and the second line moves forward to correct it. The second line oversteps the first line's strength and acts, but does not exert much effort, and the action has not exceeded the proper measure, so there is no blame. The third line statement says, "Biting dried meat and encountering poison, slight difficulty but no blame," and the Image Commentary says, "Encountering poison, the position is inappropriate." What is blocking the third line is the fourth line, which is a strong and firm line, hard to bite, so it is like dried meat. Going against propriety and injuring righteousness is called "encountering poison." The third line can detect the poison and refrains from eating it. Although it is close to the fourth line, they are not in harmony, so there is only slight embarrassment but no actual blame.

九四，噬乾胏，得金矢，利艱貞，吉。象曰：“利艱貞吉”，未光也。五為陰柔，故喻乾胏；能守正得剛直之義，故艱貞吉，其德光大則其正非艱也。六五，噬乾肉，得黃金，貞厲無咎。象曰：“貞厲無咎”，得當也。上九，何校滅耳，凶。象曰：“何校滅耳”，聰不明也。九四、上九，難於屈服，故曰“乾肉”。得居中持堅之義，正而危則得無咎也。

The line statement for nine in the fourth says, "Bite the tender part of the dry bone, obtain a bronze arrow, it is advantageous to be firm and persevering, and it is auspicious." The image commentary says, "It is advantageous to be firm and persevering and auspicious," because it has not yet reached full brightness. The yao above nine in the fourth is six in the fifth, a yao of yin and softness, which cannot suddenly bite, so it is compared to the "tender part of the dry bone." Nine in the fourth can maintain uprightness and obtain the meaning of firmness and straightness, so it is auspicious to be firm and persevering in difficulty. If its virtue has already become bright and great, then maintaining uprightness itself would no longer be difficult. The line statement for six in the fifth says, "Bite the dry meat, obtain golden metal, be firm and persevering, and there will be no blame." The image commentary says, "Be firm and persevering and there will be no blame," because it is appropriate. The line statement for nine at the top says, "A heavy collar and the ears cut off, misfortune." The image commentary says, "A heavy collar and the ears cut off," because the heavy burden covers the ears, showing that although there are ears, they are not able to hear clearly. Nine in the fourth and nine at the top, both being yang yao, are strong and difficult to bend, so six in the fifth bites something compared to "dry meat." Six in the fifth can obtain the meaning of being in the center and maintaining firmness, even though it is in a dangerous position, it can still have no blame.

賁。亨，小利有攸往。彖曰：賁亨，柔來而文剛，故亨。分剛上而文柔，故小利有攸往，天文也；文明以止，人文也。觀乎天文以察時變，觀乎人文以化成天下。象曰：山下有火，賁，君子以明庶政，無敢折獄。無敢折獄者，明不兼於下，民未孚也，故止可明政以示民耳。

The Hexagram of Zhen says: "It is smooth, and it is advantageous to go somewhere with small gain." The Commentary on the Judgment says: "Zhen is smooth, because the soft comes and adorns the firm, hence it is smooth. The firm is above and adorns the soft, hence it is advantageous to go somewhere with small gain, which is the celestial pattern; civilizing with restraint is the human pattern. Observing the celestial pattern to understand the changes of time, observing the human pattern to transform the world." The Image Commentary says: "Fire beneath the mountain, Zhen; the gentleman thus clarifies various government affairs, and dares not decide lawsuits." The reason for saying "dares not decide lawsuits" is that the clarity of the Zhen hexagram is only visible in the external adornment, and the light does not reach the hidden matters below. The people's trust in the superiors has not yet been fulfilled; therefore, one can only clarify various government affairs and display them to the people, but dare not use this limited clarity to decide lawsuits.

初九，賁其趾，舍車而徒。象曰：“舍車而徒”，義弗乘也。文明之德，以貴居賤，修飾於下，故曰“賁其趾”；義非苟進，故曰“舍車而徒”。六一，賁其須。象曰：“賁其須”，與上興也。賁其須，起意在上也。九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。上下皆柔，無物陵犯，然不可邪妄自肆，故永貞然後終保無悔。

The line statement of the first line says, "He adorns his toes, abandoning the carriage and walking on foot." The image commentary says, "Abandoning the carriage and walking on foot, he does not act beyond his proper role." The first line possesses the virtue of civilization but is in a low position, only adorning the lower part of his body, hence it is said, "He adorns his toes"—the decoration is limited to the toes. In terms of principle, he does not act improperly, so he prefers to walk on foot rather than ride a carriage that is not his due. The line statement of the second line says, "He adorns his beard" (the original text says "six one," which should be "six two"). The image commentary says, "Adorning the beard, he rises with the superior." Adorning the beard refers to the second line, which lacks independent will and is entirely influenced by the third line above. The line statement of the third line says, "He adorns himself with grace and humility, maintaining uprightness and thus attains good fortune." The image commentary says, "The good fortune of maintaining uprightness comes from the fact that nothing can dominate it in the end." The third line is flanked by two yin lines, so nothing can dominate it. Because of this, it must not act improperly and must maintain uprightness for a long time, thus being able to preserve itself without regret.

六四，賁如皤如，白馬翰如，匪寇婚媾。象曰：六四當位，疑也。“匪寇婚媾”，終無尤也。以陰居陰，性為艮止，故志堅行潔，終無尤累。六五，賁于丘園，束帛戔戔，吝終吉。象曰：六五之吉，有喜也。陰陽相固，物所阜生，柔中之德比於上九。上九敦素，因可恃而致富，雖為悔吝，然獲其吉也。其道上行，故曰“丘園”。悔一作隘。上九，白賁，無咎。象曰：“白賁無咎”，上得志也。上而居高，潔無所累，為物所貴，故曰“上得志也”。上一作止。

The line statement for the fourth line says, "Benevolent and pure, like a white horse flying high, not a bandit but a marriage partner." The image commentary says, "The fourth line is in the correct position, hence there is doubt; 'not a bandit but a marriage partner,' ultimately there will be no blame." The fourth line, being a yin and soft line in a yin position, is essentially the mountain trigram and has the nature of stillness. Therefore, its mind is firm and its conduct is pure. It originally corresponds with the first line, not as an enemy, so in the end there will be no blame or trouble. The line statement for the fifth line says, "Benevolence in the hills and gardens, with a small bundle of silk, though there is regret, ultimately it is auspicious." The image commentary says, "The auspiciousness of the fifth line is due to joy." Yin and yang mutually attract and consolidate, thus generating abundance in all things. The fifth line, with its gentle and moderate virtue, approaches the top line. The top line is sincere and simple, so the fifth line can rely on it and thus becomes wealthy. Although the bundle of silk is small and may bring regret, in the end it will still result in good fortune. The way of the fifth line is to move upward, hence it takes the image of the hills and gardens. (The character '悔' is sometimes written as '隘'.) The line statement for the top line says, "White purity, without blame." The image commentary says, "White purity without blame, the top line achieves its will." The top line is in the highest position, is white and free from entanglements, and is valued by all things, hence it is said, "the top line achieves its will." (The character '上' is sometimes written as '止'.)

剝。不利有攸往。彖曰：剝，剝也，柔變剛也。“不利有攸往”，小人長也。順而止之，觀象也。君子尚消息盈虛，天行也。象曰：山附於地，剝，上以厚下安宅。處剝之時，順上以觀天理之消息盈虛。

The Hexagram of "Splitting" states: "It is not advantageous to go forward." The Commentary on the Judgment says: "Splitting means splitting; it is the transformation of soft into hard. 'It is not advantageous to go forward' because the petty person grows stronger. Following the trend and stopping it is observing the image. The gentleman values the waxing and waning, the fullness and emptiness, as it is the way of heaven." The Image Commentary says: "Mountains attached to the earth, splitting; the superior person should enrich the lower and secure his dwelling." In times of splitting, one can only follow the single yang above and understand the natural waxing and waning of heaven. Qi gathers and then disperses, rests and then dissipates. What the gentleman values is recognizing this constant movement of heaven, and not competing with the times.

初六，剝床以足，蔑貞凶。象曰：“剝床以足”，以滅下也。六二，剝床以辨，蔑貞凶。象曰：“剝床以辨”，未有與也。三雖陰類，然志應在上，二不能進剝陽爻，徒用口舌間說，力未能勝，故象曰“未有與也”。然志在滅陽，故亦云“蔑貞凶”。六三，剝之，無咎。象曰：“剝之無咎”，失上下也。獨應於陽，故反為眾陰所剝，然無所咎。六四，剝床以膚，凶。象曰：“剝床以膚”，切近災也。迫近君位，猶自下剝床，至床之膚，將及於人也。不言“蔑貞”，剝道成矣。一云：五於陰陽之際，義必上比，故以喻膚。

The Line Statement for the first line says, "Peeling the bed from the foot, disregarding the correct course brings misfortune." The Image Commentary says, "Peeling the bed from the foot" means to eliminate the lower part. The Line Statement for the second line says, "Peeling the bed from the thigh, disregarding the correct course brings misfortune." The Image Commentary says, "Peeling the bed from the thigh" means there is no support. Although the third line is also of the yin type, its aspiration is aligned with the top line. The second line, unable to move it to peel away the yang line, can only resort to verbal persuasion, but its strength is ultimately insufficient, so the Image Commentary says it "has no support" — meaning there is no help from like-minded individuals. However, it still intends to eliminate the yang, so it is also judged as "disregarding the correct course brings misfortune." The Line Statement for the third line says, "Peeling it, no blame." The Image Commentary says, "Peeling it, no blame" means losing the upper and lower parts. The third line is only in correspondence with the top line, thus being peeled by the many yin lines above and below, but it itself has no fault. The Line Statement for the fourth line says, "Peeling the bed from the skin, misfortune." The Image Commentary says, "Peeling the bed from the skin" means the disaster is very close. The fourth line is already close to the position of the ruler, and the peeling trend moves from below to above, peeling down to the bed surface, which would harm the person on the bed. This line no longer mentions "disregarding the correct course" because the peeling situation has already fully developed. Another interpretation: the fifth line is at the boundary between yin and yang, and by principle it must be close to the upper, so it is used "skin" to symbolize it.

六五，貫魚以宮人寵，無不利。象曰：“以宮人寵”，終無尤也。六五為上九之膚，能下寵眾陰，則陽獲安而無不利矣。異於六三者，以其居尊制裁，為卦之主，故不云“剝之”也。終無尤怨者，以小人之心不過圖寵利而已，不以宮人見畜為恥也。陰陽之際，近必相比，六五能上附於陽，反制群陰不使進逼，方得處剝之善，下無剝之之憂，上得陽功之庇，故曰“無不利”。

The line statement of the fifth line says, "They follow like fish in the palace, receiving favor, and there is no disadvantage." The Image Commentary says, "Receiving favor in the palace, there is no blame at the end." The fifth line is the layer of "skin" closely attached to the top line, which can govern the lower yin lines, allowing them to follow one after another, each receiving favor. The single yang above thus gains stability and naturally has no disadvantage. Its difference from the third line lies in the fact that the fifth line holds the position of honor and can control the group of yin lines, being the main line of the hexagram. Therefore, the line statement does not say "to strip away." The phrase "there is no blame at the end" is because the petty people's thoughts are only to seek favor and benefits; being treated like palace attendants is not considered a disgrace. At the moment when yin and yang connect, those close to each other will naturally be close. The fifth line can attach itself to yang, and in turn control the group of yin lines, preventing them from approaching, thus being considered as properly handling the time of decline. There is no worry of being stripped away below, and above it receives the protection of yang virtue, so it says "there is no disadvantage."

上九，碩果不食，君子得輿，小人剝廬。象曰：“君子得輿”，民所載也。“小人剝廬”，終不可用也。處剝之世，有美實而不見採，然其德備，猶為民所載。小人處下則剝床，處上則反傷於下，是終不可用之也。

The line statement of Upper Nine says, "A large fruit remains unharvested, the gentleman receives a cart, the petty person loses his dwelling." The Image Commentary says, "The gentleman receives a cart," because it is carried by the people; "The petty person loses his dwelling," because he is ultimately not useful. In a time of decline, Upper Nine is like the large fruit on the tree branch that remains unharvested—there is a good fruit but it is not taken. However, it has complete virtue and is still cherished and supported by the people. As for the petty person, when in a low position he destroys others' dwellings, but once he rises to a high position, he harms those below him and even loses his own dwelling. This is why he is ultimately not useful. Although one yang is being stripped away, the vital energy continues, and when stripping reaches its extreme, it turns into renewal. This shows that the vital energy of heaven and earth is continuous and cannot be interrupted.

復。亨，出入無疾，朋來無咎。反復其道，七日來復，利有攸往。靜之動也無休息之期，故地雷為卦，言反又言復，終則有始，循環無窮，入，指其化而裁之耳。深其反也，幾其復也，故曰“反復其道”，又曰“出入無疾”。彖曰：復亨，剛反動而以順行，是以“出入無疾，朋來無咎”。“反復其道，七日來復”，天行也；“利有攸往”，剛長也。復其見天地之心乎!

The Hexagram of "Returning" states: "It is smooth, entering and exiting without obstruction, friends come without blame. It returns and renews its course, after seven days it returns, and it is advantageous to go somewhere." Motion in stillness has no end, so the hexagram with Zhen below and Kun above, which speaks of both "return" and "renewal," signifies the cycle from end to beginning, without end. The term "entering" refers to the cutting off and selection of the movement of qi. Deep concealment is its "return," and the first stirrings are its "renewal," hence the hexagram says "returning and renewing its course" and "entering and exiting without obstruction." The Commentary on the Judgment says: "Returning is smooth, because the strong yang returns and moves in accordance with the harmonious order, hence 'entering and exiting without obstruction, friends come without blame.' 'Returning and renewing its course, after seven days it returns,' this is the movement of heaven; 'it is advantageous to go somewhere,' because the strong yang is growing. Does returning reveal the heart of heaven and earth?" The reason returning is smooth is that the single yang, having been stripped away, returns and moves, following the harmonious virtue of Kun. Thus, entering and exiting without obstruction, and the gathering of friends brings no blame. The movement of returning and renewing follows a constant course, and within seven days it must return, which is the movement of heaven. Since the yang is growing, it is advantageous to go somewhere. At the very beginning of this single yang's movement, the heart of heaven and earth in generating life becomes clearly visible.

復言“天地之心”，咸、恆、大壯言“天地之情”。心，內也，其原在內時，則有形見，情則見於事也，故可得而名狀。自姤而剝，至於上九，其數六也。剝之與復，不可容線，須臾不復，則乾坤之道息也，故適盡即生，更無先後之次也。此義最大。

The hexagram Fu says "the heart of heaven and earth," while the hexagrams Xian, Heng, and Da Zhuang say "the feelings of heaven and earth." The term "heart" refers to the inner essence; since its origin lies within, when it is activated, its manifestations become visible. "Feelings," on the other hand, are expressed in concrete things, so they can be named and described. Starting from the hexagram Gou, where the first yin line begins, counting up to the line Nine at the Top of the hexagram Bo, the number is exactly six. Between Bo and Fu there is no space even for a thread: if there is a moment when Fu does not return, the way of heaven and earth would cease. Therefore, when yang energy is just completely exhausted, vital energy immediately begins to arise, and there is no distinction of order between them. This principle is of utmost importance—the vital energy of heaven and earth never ceases, gathering and dispersing yet remaining in its original form, which is the most critical aspect of the Way of the Changes.

臨卦“至于八月有凶”，此言“七日來復”，何也？剛長之時，豫戒以陰長之事，故言“至于八月有凶”；若復則不可須臾斷，故言“七日”。七日者，畫夜相繼，元無斷續之時也。大抵言“天地之心”者，天地之大德曰生，則以生物為本者，乃天地之心也。地雷見天地之心者，天地之心惟是生物，天地之大德曰生也。雷復於地中，卻是生物。

The hexagram Ling says, "By August there will be calamity," but the hexagram Fu says, "After seven days it will return." Why is there a difference between months and days? Because the hexagram Ling is at the time when yang is rising strongly, and the sage warns beforehand about the gradual increase of yin, so he uses the more distant "August." But for Fu, there is no moment to stop, so he uses the closer "seven days." The term "seven days" refers to the continuous succession of day and night, which originally has no interruption. In general, when talking about the "heart of heaven and earth," the Great Treatise says, "The great virtue of heaven and earth is to produce life." Therefore, the fundamental aspect of heaven and earth is to nurture all things, which is the heart of heaven and earth. The hexagram Zhen below and Kun above can reveal the heart of heaven and earth, precisely because the heart of heaven and earth is only about producing life. The great virtue of heaven and earth is simply the character "life." The sound of thunder returning to the earth is precisely the mechanism of producing life.

彖曰：“終則有始，天行也。”天行何嘗有息？正以靜，有何期程？此動是靜中之動，靜中之動，動而不窮，又有甚首尾起滅？自有天地以來以迄於今，蓋為靜而動。天則無心無為，無所主宰，恆然如此，有何休歇？人之德性亦與此合，乃是己有，苟心中造作安排而靜，則安能久!然必從此去，蓋靜者進德之基也。

The Commentary on the Judgment says: "After an end comes a beginning, this is the way of Heaven." Has Heaven ever ceased its movement? Exactly because its essence is still, how could there be any fixed beginning or end? The movement referred to here is movement within stillness; movement within stillness is endless, so how could there be any start or finish? Since the beginning of Heaven and Earth up to today, it has always been "still yet moving." Heaven is naturally without intention or action, and there is no governing force arranging things; it simply remains constant, how could it ever rest? Human virtue also aligns with this principle, and only then can it truly belong to oneself. If one fabricates within the mind a concept of "stillness," how could it endure? Yet for the pursuit of learning and virtue, one must start from here, for stillness is the foundation of cultivating virtue.

象曰：雷在地中，復，先王以至日閉關，商旅不行，后不省方。凡言“後”者，大率謂繼體守成之主也。復言“先王以至日閉關，商旅不行，后不省方”，以此校之，則後為繼承之主明矣。“先王以至日閉關”者，先王所重於至日，以其順陰陽往來，“閉關”者，取其靜也，閉關則商旅不行。先王無放過事，順時以示法，亦以示民。“后不省方”，如言富庶優暇，不甚省事，又明是繼文之主。

The Image Commentary says: "Thunder beneath the earth, returning. Thus the former kings closed their borders on the winter solstice, commercial travelers did not go forth, and the ruler did not tour the regions." In the Zhou Changes, whenever the term "ruler" is used, it generally refers to a ruler who inherits the throne and maintains the established order. The Fu hexagram mentions both "the former kings closed their borders on the winter solstice, commercial travelers did not go forth" and "the ruler did not tour the regions." When these two statements are compared, it is clear that "ruler" refers to an inheriting ruler. The phrase "the former kings closed their borders on the winter solstice" indicates that the former kings valued the winter solstice, as it marks the turning point of yin and yang. "Closing the borders" emphasizes stillness; once the borders are closed, commercial travelers naturally do not move. The former kings did not take any action lightly, but followed the heavenly timing to demonstrate the principles to the people. As for "the ruler did not tour the regions," it is like saying the country is prosperous and the affairs of state are well managed, so there is no need for the ruler to personally inspect every region. This clearly refers to a ruler who continues the cultural and political achievements of the past.

初九，不遠復，無只悔，元吉。象曰：不遠之復，以修身也。祗猶承也，受也。一云：祗悔作神祗之祗。祗之為義，示也，效也，見也，言悔可使亡，不可使成而形也。六二，休復，吉。象曰：休復之吉，以下仁也。下比於陽，故樂行其善。六三，頻復，厲無咎。象曰：頻復之厲，義無咎也。所處非位，非頻蹙自危，不能無吝。吝一作咎。

The line statement of the first line says, "Not far from restoration, no great regret, original good fortune." The Image Commentary says, "Restoration not far away, is for self-cultivation." The character "祗" is similar to "承" meaning to bear or "受" meaning to receive. Another interpretation says that "祗悔" should be read as "祗" meaning deity; the meaning of "祗" is to display, to present, to manifest. It means that regret can be eliminated at the beginning, and should not be allowed to take shape and become evident. The line statement of the second line says, "Restoration by rest, good fortune." The Image Commentary says, "Good fortune of restoration by rest, is due to the virtue of the superior person." The second line is below the first line and is in harmony with it, so it delights in practicing its goodness. The line statement of the third line says, "Frequent restoration, hardship without blame." The Image Commentary says, "Hardship of frequent restoration, is in accordance with righteousness and without blame." The third line is not in the correct position; if it is not repeatedly anxious and self-harming, and repeatedly turning back to goodness, it will inevitably lead to shame and regret. (The character "吝" is sometimes written as "咎.")

六四，中行獨復。象曰：“中行獨復”，以從道也。柔危之世，以中道合正應，故不與群爻同。六五，敦復，無悔。象曰：“敦復無悔”，中以自考也。性順位中，無它應援，以敦實自求而已。剛長柔危之世，能以中道自考，故可無悔，不然，取悔必矣。上六，迷復，凶，有災眚。用行師，終有大敗，以其國君凶，至于十年不克征。象曰：迷復之凶，反君道也。君道過亢反常，無施而可，故天災人害，師敗君凶，久衰而不可振也。

The line statement for the fourth line says, "Middle path and alone return," and the image commentary says, "Middle path and alone return, following the Way." In a time of danger and uncertainty, the fourth line is in the middle of the group of yin lines and responds to the first line, which is a correct response, so it does not follow the other lines. The line statement for the fifth line says, "Sincere return, no regret," and the image commentary says, "Sincere return with no regret, being in the middle and self-examining." The fifth line is gentle and compliant and is in the middle, with no support from others, so it can only return sincerely and examine itself. In a time when yang is gradually increasing and yin is in danger, being in the middle and self-examining can avoid regret; otherwise, regret is inevitable. The line statement for the sixth line says, "Confused return, calamity and disaster. Using military force, there will be great defeat, because the ruler is in danger, and for ten years it cannot be revived," and the image commentary says, "Confused return is dangerous, because it violates the ruler's way." When the way of a ruler becomes excessive and goes against the norm, nothing can be done, so heaven sends disasters and human chaos follow, military campaigns result in great defeat, the ruler is in danger, and the decline lasts long without revival.

無妄。元亨利貞。其匪正有眚，不利有攸往。彖曰：無妄，剛自外來而為主於內，動而健，剛中而應，大亨以正，天之命也。“其匪正有眚，不利有攸往”，無妄之往何之矣!天命不祐，行矣哉!無妄四德，無妄而後具四德也。其曰“匪正有眚”，對無妄雷行天動也，天動不妄，故曰“無妄”。天動不妄則物亦無妄，乾道變化各正性命也。

The Hexagram Statement of 《Wu Wang》 says: "Original, prosperous, beneficial, and proper. If not proper, there will be calamity, and it is not advantageous to go anywhere." The Commentary on the Judgment says: "Wu Wang means that the strong line comes from outside and becomes the main line within. It is active and strong, with the strong line in the center and responding, thus achieving great prosperity through properness. This is the will of heaven. 'If not proper, there will be calamity, and it is not advantageous to go anywhere.' If one goes without properness, where should one go? The will of heaven does not support such action. How can one proceed?" The Hexagram 《Wu Wang》 possesses the four virtues of originality, prosperity, benefit, and properness. It is only through not acting recklessly that these four virtues can be fully realized. As for the phrase "If not proper, there will be calamity," it is in contrast to the concept of Wu Wang. Thunder moves across the land, and the heavens move without recklessness. Hence, the Hexagram is named 《Wu Wang》. Since the movement of heaven is without recklessness, all things also follow suit without recklessness. This is what the Commentary on the Judgment of the Hexagram 乾 says: "The way of heaven brings about changes, and each thing establishes its own destiny." The flow of vital energy is without error, and each thing properly establishes its own destiny. This is the true meaning of the term "Wu Wang."

象曰：天下雷行，物與無妄，先王以茂對時，育萬物。物因雷動，雷動不妄則物亦不妄，故曰“物與無妄”。育不以時，害莫甚焉。初九，無妄往吉。象曰：無妄之往，得志也。易所謂“得志”者，聖賢獲其願欲者也。得臣無家，堯之志也；貞吉升階，舜之志也。

The Image Commentary says: "Thunder moves across the heavens, all things follow the natural order without being reckless. Thus, the former kings cultivated harmony with the seasons and nurtured all things." All things sprout and grow because of the movement of thunder. Since the movement of thunder is not reckless, all things also follow the natural order. Therefore, it is said "all things follow the natural order without being reckless." Nurturing all things without following the proper seasons would be the greatest harm. The Line Statement of the initial nine says "going without recklessness brings good fortune." The Image Commentary says "going without recklessness means achieving one's aspirations." The concept of "achieving one's aspirations" in The Zhou Changes refers to the realization of the aspirations of sages and virtuous people. The Line Statement of the upper nine in the Decreasing Hexagram says "having a loyal minister, there is no family," which reflects the aspiration of Emperor Yao. The Line Statement of the sixth five in the Ascending Hexagram says "maintaining sincerity brings good fortune and ascending the steps," which reflects the aspiration of Emperor Shun.

六二，不耕穫，不災畲，則利有攸往。象曰：“不耕穫”，未富也。柔之為道不利遠者，能遠利不為物首則可，乘剛處實則凶。六三，無妄之災，或繫之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。妄災之大，莫大於妄誅於人，以陰居陽，體躁而動，遷怒肆暴，災之甚者。繫牛為說，緣耕穫生詞。

The Line Statement of six two says, "Not plowing and not reaping, not cultivating and not tilling, then it is advantageous to go somewhere." The Image Commentary says, "Not plowing and not reaping," indicates lack of wealth. The way of Yin and flexibility is not conducive to planning for the long term. If one can stay away from private gain and not rush ahead of all things, that is acceptable. But if it oversteps Yang and relies on actual strength, it will invite misfortune. The Line Statement of six three says, "Misfortune comes without cause, perhaps a cow is tied up, a traveler gets it, but the people of the town suffer." The Image Commentary says, "A traveler gets the cow, but the people of the town suffer." Misfortune brought about by recklessness is nothing greater than unjustly punishing others. Six three, being Yin and occupying a Yang position, is impetuous and reckless in action, venting anger on others and acting tyrannically, which is the most severe form of misfortune. The Line Statement refers to tying up a cow, which is a continuation of the previous line's mention of "plowing and reaping."

九四，可貞，無咎。象曰：“可貞無咎”，固有之也。九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。體健居尊，得行其志，故以無妄為疾。“無妄之疾”，疾無妄之謂也，欲妄動而不敢妄，是則以無妄為疾者也，如孟子言“有法家拂士”，是疾無妄者也。以無妄為病而醫之，則妄之意遂矣，故曰“勿藥有喜”，又曰“不可試也”，言不可用藥治之。上九，無妄行，有眚，無攸利。象曰：無妄之行，窮之災也。進而過中，是無妄而行也。

The fourth line statement says, "It is proper to be steadfast, thus there will be no misfortune." The Image Commentary says, "It is proper to be steadfast, thus there will be no misfortune," meaning this is a natural state. The fifth line statement says, "A sudden illness, no medicine is needed, there is good fortune." The Image Commentary says, "There is no need to try medicine." The fifth line is strong and occupies a high position, capable of carrying out its own aspirations, so it mistakenly regards "no false movement" as a disease. "No false movement as illness" means treating "no false movement" as a problem: wanting to act wrongly but being restrained by the principle of not acting wrongly, thus regarding "no false movement" as an illness. Just as the "Mencius" says there are "legalists and upright ministers" within the country, this is exactly the situation of regarding "no false movement" as an illness. If one truly treats "no false movement" as an illness and uses medicine to cure it, then the thought of false movement will prevail, hence saying "no medicine is needed, there is good fortune," and also saying "it is not advisable to try," meaning one should not use medicine to treat it. The top line statement says, "No false movement, there is an accident, there is no benefit." The Image Commentary says, "No false movement, it is the calamity of excess." Advancing beyond the middle path leads to self-reliance in "no false movement" and thus to false action.

大畜。利貞，不家食，吉，利涉大川。彖曰：大畜，剛健篤實輝光，日新其德。剛上而尚賢，能止健，大正也。“不家食吉”，養賢也。“利涉大川”，應乎天也。象曰：天在山中，大畜，君子以多識前言往行以畜其德。剛健篤實，日新其德，乃天德也。

The Hexagram Statement of 《Da Xu》 says: "It is advantageous to maintain the correct course, not to be nourished at home, auspicious, advantageous to cross great rivers." The Commentary on the Judgment says: "Da Xu, vigorous and strong, sincere and solid, radiant, renewing its virtue daily. The strong rising above and valuing the virtuous, able to restrain the vigorous, this is great uprightness. 'Not being nourished at home is auspicious,' meaning nourishing the virtuous. 'Advantageous to cross great rivers' means responding to heaven." The Image Commentary says: "Heaven within the mountain, Da Xu. The君子 should widely know the words and deeds of the past to cultivate his virtue." Being vigorous, strong, sincere, and renewing his virtue daily, this is the Heavenly Virtue. Heaven's movement is vigorous and unceasing, and when a person follows this, he is cultivating himself with Heavenly Virtue.

陽卦在上，而上九又在其上，故曰“剛上而尚賢”。強學者往往心多好勝，必無心處(一)［之］乃善也。定然後始有光明，惟能定已是光明矣，若常移易不定，何(求)［來］光明!易大抵以艮為止，止乃光明。時止時行，“動靜不失其時，其道光明”，“謙天道下濟而光明”，“天在山中，大畜，君子以剛健篤實輝光，日新其德”，定則自光明，故大學定而至於能慮。人心多則無由光明。(蒙雜而著著古著字雜著於物所以為濛濛昏蒙)

The hexagram Da Xu (Great Accumulation) has the trigram Qian (Heaven) above and Gen (Mountain) below. Since it is a yin hexagram with yang lines at the top, and the upper line, "Nine at the Top," is at the very top of the Gen trigram, the Commentary on the Judgment says, "Yang above and valuing the virtuous." Those who study with effort often have too much desire to excel in their hearts. They must respond without attachment, treating "one" as "it." Only then can they be considered truly good. The heart must first be still, and only then can there be brightness. If one is always shifting and cannot be still, where can brightness come from? The Zhou Changes mostly use Gen as a symbol of stopping. Only by stopping can there be brightness. When it is time to stop, stop; when it is time to move, move. The Commentary on the Judgment of Gen says, "Motion and stillness do not miss their time, and the way is bright." The Commentary on the Judgment of Qian says, "Heaven's way descends and is bright." The hexagram Da Xu says, "Heaven in the mountain, Great Accumulation; the superior man uses firmness, diligence, and sincerity to shine, renewing his virtue daily." Therefore, when the heart is still, brightness naturally arises. Hence, the Great Learning teaches that only after stillness can one be tranquil, secure, and thoughtful, eventually reaching the stage of being able to deliberate. When the human mind is full of tangled thoughts, brightness cannot arise. (Below is a note on the hexagram Meng: The Miscellaneous Commentary says, "Meng is a mixture and attached," where "attached" is an ancient form of "zhù," meaning attached to external things. Hence, it is called Meng; Meng means confusion and darkness.)

初九，有厲，利己。象曰：“有厲利己”，不犯災也。趨其應則有二三之阻，故不若己也。九二，輿說輹。象曰：“輿說輹”，中無尤也。不阻於三則見童於四，不躁進者，位中也。九三，良馬逐，利艱貞。曰閒輿衛，利有攸往。象曰：“利有攸往”，上合志也。不防輿衛而進歷二陰，則或有童牿說(輻)［輹］之害，不利其往也。本乎天者親上，故上合志也。

The line statement of initial nine says, "There is danger, but it is advantageous to stop." The image commentary says, "There is danger but it is advantageous to stop," meaning it does not cause calamity. If initial nine rushes up to the proper corresponding six at the fourth line, it will be blocked by nine two and nine three in between, so it is better to stop and remain still. The line statement of nine two says, "The carriage wheel hub comes loose." The image commentary says, "The carriage wheel hub comes loose," meaning there is no blame in the middle. Although nine two is not blocked by nine three, it is still restrained by the yin at the fourth and fifth lines; it does not rush forward because it is in the middle of the lower trigram. The line statement of nine three says, "A good horse follows, advantageous to be firm and upright. It says the carriage is prepared and guarded, advantageous to go somewhere." The image commentary says, "Advantageous to go somewhere," meaning it aligns with the upper. If one does not first practice the skills of driving and guarding the carriage and rushes forward, crossing over the two yin lines at the fourth and fifth positions, it may suffer the harm of the ox yoke and the wheel hub coming loose, making the journey disadvantageous. The origin comes from heaven, naturally attaching to the upper, so it is said to align with the upper.

六四，童牛之牿，元吉。象曰：六四元吉，有喜也。六五，豶豕之牙，吉。象曰：六五之吉，有慶也。上九，何天之衢，亨。象曰：“何天之衢”，道大行也。其道大行也，升於天，何待衢路而進？言無所不通也。衢字當為絕句。艮為止，止二陰也，不以止其類也，故亨。

The line statement of the fourth line says, "A calf's yoke, original good fortune," and the image commentary says, "The original good fortune of the fourth line, there is joy." The line statement of the fifth line says, "The teeth of a castrated pig, good fortune," and the image commentary says, "The good fortune of the fifth line, there is celebration." The line statement of the top line says, "What heavenly thoroughfare, favorable," and the image commentary says, "What heavenly thoroughfare, the way is widely practiced." Since its way is already widespread and has risen to the heavens, why wait for the four-way thoroughfare to proceed? This means nothing is unattainable. The character "衢" should be divided here. The top line belongs to the trigram Gen, whose original meaning is to stop. It stops the two yin lines, the fourth and fifth lines, but does not stop its own kind, the yang lines. Therefore, it is favorable.

頤。貞吉。觀頤自求口實。彖曰：“頤貞吉”，養正則吉也。“觀頤”，觀其所養也；“自求口實”，觀其自養也。天地養萬物，聖人養賢以及萬民，頤之時大矣哉!觀頤，辨養道得失，欲觀人處己之方。象曰：山下有雷，頤，君子以慎言語，節飲食。山下有雷，畜養之象。

The hexagram Yi says: "Zhen Ji. Guan Yi Zi Qiu Kou Shi." The commentary on the judgment says: "Yi Zhen Ji" means that nurturing the correct way brings good fortune. "Guan Yi" means observing what is being nurtured; "Zi Qiu Kou Shi" means observing self-nurturing. Heaven and earth nurture all things, and sages nurture the virtuous and the people, so the timing of nurturing is great indeed!" What is meant by "Guan Yi" is to discern the gains and losses in the way of nurturing, in order to see clearly the methods a person uses in dealing with others and managing oneself. The image commentary says: "A mountain with thunder beneath it, Yi. The gentleman thus is cautious in speech and restrains his diet." A mountain with thunder beneath it signifies that the thunder is hidden within the mountain and the life energy is stored internally, which is the image of nurturing. The mouth is the place from which speech is uttered and food is taken in; both things originate from the mouth, so the gentleman is cautious in speech to cultivate his virtue and restrains his diet to cultivate his body. Cultivating virtue and cultivating the body are fundamentally consistent.

初九，舍爾靈龜，觀我朵頤，凶。象曰：“觀我朵頤”，亦不足貴也。體躁應上，觀我而朵其頤，求養而無恥者也。六二，顛頤拂經，于丘頤，征凶。象曰：六二征凶，行失類也。凡頤之正，以貴養賤，以陽養陰，所謂經也。頤卦群陰皆當聽養於上，六二違之，反比於初，以陰養陽，顛頤者也。群陰，上所聚養者也，六二亂經於聚養之義，失陰類之常，故以進則凶。

The line statement of initial nine says, "Abandon your spiritual turtle, look at my chewed food, calamity." The image commentary says, "Looking at my chewed food," is also not commendable. Initially nine is inherently restless and corresponds to six four above. It abandons its own spiritual turtle, which can live without food, and only stares at others' saliva flowing, which is a person who seeks to be fed by others without shame. The line statement of six two says, "Upset feeding, brushing against the path, feeding on a hill, going forward brings calamity." The image commentary says, "Six two going forward brings calamity, because it goes against the proper way." The proper way of feeding is to have the noble feed the humble, and the yang feed the yin. This is called "the path," which is the constant way. The four yin lines in the颐卦 should all be nourished by upper nine. However, six two goes against this, instead favoring initial nine, thus becoming the yin feeding the yang. This is called "upset feeding," which reverses the order of feeding. The group of yin lines are naturally the objects to be nourished by upper nine. Six two disrupts the constant way in the act of nourishing, losing the proper way that yin should follow, thus going forward brings calamity.

六三，拂頤，貞凶。十年勿用，無攸利。象曰：“十年勿用”，道大悖也。履邪好動，繫說於上，不但拂經而已，害頤之正莫甚焉，故凶。“繫說於上”一作“繫而說上”。六四，顛頤，吉。虎視眈眈，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。體順位陰，得頤之正，以貴養賤而得賢者，雖反陽爻養陰之義，以上養下，其施光矣。然以柔養剛，非嚴重其德，廣大其志，則未免於咎。

The line statement for the third line says, "Brushing the face, uprightness brings misfortune. For ten years, do not use it, there is no benefit." The Image Commentary says, "For ten years, do not use it," because the path is greatly contrary. The third line acts in a perverse and restless way, clinging solely to joy from the top line. It is not only contrary to the proper way, but it harms the proper nourishment more than anything else, so it is judged as misfortune. ("Attached to the upper" is sometimes written as "attached and joyful to the upper.") The line statement for the fourth line says, "Turning the face, good fortune. The tiger watches intently, its desire follows closely, no blame." The Image Commentary says, "Good fortune in turning the face, the superior one's grace shines." The fourth line is inherently gentle and resides in a yin position, attaining the proper nourishment. It uses its noble position to nourish the virtuous below. Although it reverses the usual pattern of yin nourishing yang, and yang nourishing yin, it is still nourishing below from above, and the grace it bestows is great. However, using gentleness to nourish strength, if one's virtue is not solemn and dignified, and one's aspirations are not broad, it is still prone to error.

六五，拂經，居貞吉。不可涉大川。象曰：居貞之吉，順以從上也。聽養於上，正也；以陰居頤卦之尊，拂經也。上九，由頤，厲吉，利涉大川。象曰：“由頤厲吉”，大有慶也。由頤自危然後乃吉者，下有眾陰順從之慶，驕則有它吝。此卦得養之正者方利涉大川，蓋養然後可動耳。

The Line Statement of the fifth line says, "It is not in accordance with the path, but if it remains firm and upright, it will be auspicious. It is not suitable to cross a great river." The Image Commentary says, "The auspiciousness of remaining firm and upright comes from being compliant and following the superior." The fifth line is supported by the ninth line at the top, which is correct; however, it occupies the exalted position of the颐卦 with its yin and soft nature, unable to nourish others but instead being nourished by them, which is against the norm. The Line Statement of the ninth line says, "It nourishes through the颐, with hardship and danger but ultimately auspicious, favorable for crossing a great river." The Image Commentary says, "The auspiciousness of nourishing through the颐 amidst hardship and danger is great fortune." The world is nourished through it, and it must be aware of danger and caution to be auspicious, because below it there are many yin lines that are compliant and bring good fortune; once it becomes arrogant and self-sufficient, it will invite disgrace and regret. In this hexagram, only those who nourish properly can be favorable for crossing a great river, because one must first be well nourished before being able to take action.

大過。棟撓，利有攸往，亨。彖曰：“大過”，大者過也。“棟撓”，本末弱也。剛過而中，巽而說行，利有攸往乃亨，大過之時大矣哉!象曰：澤滅木，大過，君子以獨立不懼，遁世無悶。陽剛過實於中，本末過弱於外，故當過矯相與也。

The Hexagram Statement of the Great Excess says: "The beam is bent, advantageous to go somewhere, and prosperous." The Commentary on the Judgment says: "Great Excess refers to an excessive greatness. 'The beam is bent' indicates weakness at both ends. The strong is excessive but in the center, yielding and joyful, thus advantageous to go somewhere and prosperous. In the time of Great Excess, how great it is!" The Image Commentary says: "A marsh extinguishing wood, Great Excess. The君子 (gentleman) thus acts independently without fear, retreating from the world without distress." In this hexagram, four yang lines are gathered in the middle, indicating excessive strength; the two yin lines are at the beginning and end, indicating excessive weakness. Therefore, in the time of Great Excess, one must use the method of correcting an excess by overcorrecting to assist and support each other.

初六，藉用白茅，無咎。象曰：“藉用白茅”，柔在下也。九二，枯楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。扶衰於上，使枯木生稊，拯弱於下，使微陰獲助，此剛中下濟之功，亦自獲助於物也。九三，棟撓，凶。象曰：棟撓之凶，不可以有輔也。九四，棟隆，吉。有它吝。象曰：棟隆之吉，不撓乎下也。志在拯弱則棟隆而吉，若私應為心則撓乎下，吝也。

The line statement for the first line says, "Using white reed grass, there is no blame," and the image commentary says, "Using white reed grass, the softness is at the bottom." The line statement for the second line says, "A withered poplar tree produces new shoots, an old man marries a young wife, there is no disadvantage," and the image commentary says, "An old man and a young wife, they meet in excess." The second line supports the decline above, reviving the withered poplar tree to sprout new shoots; it also helps the weak below, supporting the weak yin line. This is the function of a yang line in the center that supports below, while also receiving help from the other side. The line statement for the third line says, "The beam bends, which is凶," and the image commentary says, "The凶 of the bent beam is because it cannot be supported." The line statement for the fourth line says, "The beam rises high, which is吉. There is some regret," and the image commentary says, "The吉 of the high beam is because it does not bend downward." If the fourth line's intention is to help the weak, then the beam rises high and is吉; but if it is only thinking about the first line, it bends downward, leading to regret.

九五，枯楊生華，老婦得其士夫，無咎無譽。象曰：“枯楊生華”，何可久也!老婦士夫，亦可醜也。九五上繫上六，故不能下濟大事，徒益其末耳，無拯物之心，所施者狹。老婦士夫，所與者不足道。枯楊生華，勢不能久，故無譽；未至長亂，故無咎。上六，過涉滅頂，凶，無咎。象曰：過涉之凶，不可咎也。陰居上極，雖過而不足涉難，故凶。大過之極，故滅頂而無咎也。

The Line Statement of Nine in the Fifth says, "A withered elm produces flowers, an old woman marries a young husband, no blame, no praise." The Image Commentary says, "A withered elm producing flowers, how long can it last? An old woman marrying a young husband, is also a disgrace." Nine in the Fifth is attached to the top line above, so it cannot assist in great matters below, only promoting superficial aspects. It lacks the heart to save all things, so its influence is limited. An old woman marrying a young husband, the person she associates with is not worthy of commendation. A withered elm producing flowers will certainly not last long, hence no praise; yet it does not lead to lasting calamity, hence no blame. The Line Statement of Six at the Top says, "Exceeding the river, drowning, calamity, no blame." The Image Commentary says, "The calamity of exceeding the river, cannot be blamed." Six at the Top, being yin and weak at the top of the hexagram, although having the desire to go beyond, lacks the strength to face difficulties, hence calamity. However, it is at the extreme of excess, knowing it is not right yet still acting, so even if it is drowned, it cannot be blamed.

習坎。有孚，維心亨，行有尚。習坎，重襲之義。八純卦惟此加“習”者，餘皆一字可盡其義，坎取其險，故重之而其險乃著也。色以離見，聲以震聞，臭以巽知，味以坎達。坎離者，天地之中二氣之正交。然離本陰卦，坎本陽卦，以此見二氣其本如此而交性也，非此二物則無易。

The Hexagram Statement of "Xí Kǎn" says: "There is sincerity, the mind is harmonious, and there is a favorable course of action." The character "Xí" in "Xí Kǎn" means repetition and succession. Among the eight pure hexagrams, only this one includes the character "Xí," while the other seven are expressed with a single character. The hexagram Kǎn represents danger, so it requires repetition to make the danger evident. Color is perceived through Li, sound through Zhen, smell through Xun, and taste through Kǎn. Kǎn and Li represent the purest union of yin and yang energies between heaven and earth. However, Li is originally a yin hexagram and Kǎn is originally a yang hexagram, showing that yin and yang energies are inherently so, and their interaction is also naturally so. Without these two hexagrams, the Zhou Changes would not be established.

彖曰：習坎，重險也，水流而不盈，行險而不失其信。“維心亨”，乃以剛中也。“行有尚”，往有功也。天險，不可升也；地險，山川丘陵也。王公設險以守其國，險之時用大矣哉!象曰：水洊至，習坎，君子以常德行，習教事。可盈則非謂重險也，中柔則心無常，何能亨也!內外皆險，義不可止，故行有尚也。坎維心亨故行有尚，外雖積險，苟處之心亨不疑，則雖難必濟而往有功也。今水臨萬仞之山，要下即下，無復凝滯(人)［之］在前，惟知有義理而已，則復何迴避，所以心通。

The Commentary on the Judgment says: "To be in a state of continuous peril, it refers to a double danger. Water flows without overflowing, moving through peril without losing its trustworthiness. 'Only the mind is unimpeded,' because it is strong and centered. 'Going forward is commendable,' because going forward brings merit. Heaven's peril is impenetrable; Earth's peril is mountains, rivers, hills and ridges. Kings and princes set up natural barriers to guard their states. The use of peril is indeed great!" The Image Commentary says: "Water flows repeatedly, thus being in a state of continuous peril. The gentleman thus maintains constant virtue and practices teaching repeatedly." If water could overflow, it would not be a double peril. If the middle line were soft, the mind would not have a constant master, how could it be unimpeded? Since both inside and outside are perilous, in terms of principle, one cannot stop in place. Therefore it says, 'Going forward is commendable.' The Kan hexagram is only through this mind being unimpeded that what is done can be praised and esteemed. Although there are layers of peril outside, as long as one faces them with a mind that is unimpeded and without doubt, even the most difficult can be overcome, and going forward will bring results. Just as water faces a thousand仞 high mountain, it will flow downward, and nothing can stop it. A person's mind only recognizes one principle of righteousness, so what is there to avoid? This is called a mind that is unimpeded.

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。比於二無出險之志，故云“入于坎窞”也。九二，坎有險，求小得。象曰：“求小得”，未出中也。險難之際，弱必附強，上下俱陰，求必見從，故求則必小得，然二居險中而未出也。六三，來之坎坎，險且枕，入于坎窞勿用。象曰：“來之坎坎”，終無功也。前之入險退(來)［求］，枕險入窞，與初六同。

The line statement of the first line says, "Accustoming oneself to peril, entering the pit of peril, misfortune." The image commentary says, "Accustoming oneself to peril and entering the pit of peril, losing the right path brings misfortune." The first line merely closely adheres to the second line, and does not have the aspiration to emerge from peril, so it is said to "enter the pit of peril," sinking into a small pit within the peril. The line statement of the second line says, "Peril exists, seeking small gains." The image commentary says, "Seeking small gains, not yet having emerged from the center." In times of peril, the weak necessarily rely on the strong; since the second line is surrounded by yin lines above and below, any pursuit it makes will surely be met with compliance, thus it will certainly gain small rewards. However, it remains within peril and has not yet escaped. The line statement of the third line says, "Coming to peril again and again, peril and lying on it, entering the pit of peril, do not act." The image commentary says, "Coming to peril again and again, ultimately achieving nothing." If the third line advances, it falls into peril; if it retreats and seeks another path, it still lies upon peril and falls into the pit, thus its situation is the same as the first line.

六四，樽酒簋貳用缶。納約自牖，終無咎。象曰：“樽酒簋貳”，剛柔際也。四五俱得陰陽之正，險阻之際，近而相得，誠素既接，雖簡略於禮無咎也。上比於五，有進出之漸，故無凶。九五，坎不盈，祗既平，無咎。象曰：“坎不盈”，中未大也。險難垂出而下比於四，不能勉成其功，光大其志，故聖人惜之曰“祗既平無咎”而已矣，不能往有功也。一本云：坎盈則進而往有尚矣。

The line statement for the fourth line says, "A cup of wine, two bowls, and a jar are used. Agreement is made through the window, and there is no blame." The image commentary says, "A cup of wine, two bowls," indicates the proper meeting of yin and yang. The fourth line and the fifth line each occupy the correct positions of yin and yang, close to each other in a dangerous situation, and their sincere and simple hearts have already connected. Therefore, even though the rites are simple, there is no blame. The fourth line approaches the fifth line above, showing a gradual escape from danger, so it does not result in misfortune. The line statement for the fifth line says, "The peril is not full, the ground is already level, and there is no blame." The image commentary says, "The peril is not full," meaning the center is not yet great. The fifth line is about to escape the danger, but it approaches the fourth line below, unable to fully accomplish its task or expand its ambition. Therefore, the sage feels a bit regretful and only says "the ground is already level, no blame," and ultimately cannot proceed to achieve merit. Another version says that if the peril is filled, it can advance and the journey will be commendable.

上六，係用徽纆，置于叢棘，三歲不得，凶。象曰：上六失道，凶三歲也。上六過中，逃險而失道者也，不附比陽中，幾於迷復之凶，故為所繫累也。陰柔不能附比於陽，處險之極乘剛，宜其為所拘戮也。

The line statement of the sixth line at the top says, "Bound with ropes and placed among thorny bushes, unable to escape for three years, calamity." The image commentary says, "The sixth line has lost the right path, hence calamity for three years." The sixth line has already gone beyond the central position, representing someone who attempts to escape from danger but loses the correct path. It refuses to align with the yang and upright nine five, resembling the calamity of the sixth line at the top of the复卦 (return) which is "lost in return." Therefore, it is bound by ropes and suffers. With a yin and soft nature, it cannot rely on the yang and upright, and it is at the top of danger, overpowering the yang strength of nine five. Being bound and punished is natural.

離。利貞亨。畜牝牛，吉。以柔麗乎中正，故利貞。彖曰：離，麗也，日月麗乎天，百穀草木麗乎土，重明以麗乎正，乃化成天下。柔麗乎中正故亨，是以畜牝牛吉也。日月草木麗天地，麗，附著也。象曰：明兩作，離，大人以繼明照于四方。明目達聽，繼明之道也。人患惰於博覽，惟大人能勉而繼之。

The Hexagram of Li says: "It is advantageous to be firm and harmonious. To keep a female ox is auspicious." The two yao of yin, the second and fifth lines, are attached to the central and upright position, hence "it is advantageous to be firm." The Commentary on the Judgment says: "Li means to be attached. The sun and moon are attached to the sky, and all grains and grasses are attached to the earth. By the repetition of brightness attached to the upright, the transformation of the world is accomplished. The yin lines attached to the central and upright position thus lead to harmony, hence it is auspicious to keep a female ox." The sun and moon are attached to the sky, and grasses and grains are attached to the earth. The term "attached" refers to the act of being attached. The Image Commentary says: "Two lights are shining, Li. The superior person uses continuous brightness to illuminate the four directions." To make the eyes clear and the ears attentive is the method of maintaining continuous brightness. A common human failing is to be lazy in reading widely; only the superior person can exert himself without ceasing, continuing the transmission of this virtue.

初九，履錯然，敬之，無咎。象曰：履錯之敬，以辟咎也。“履錯然”，與之者多也。無應於上，無所朋附，以剛處下，物所願交，非矜慎之甚，何以免咎!六二，黃離，元吉。象曰：“黃離元吉”，得中道也。九三，日昃之離，不鼓缶而歌，則大耋之嗟，凶。象曰：日昃之離，何可久也!明正將老，離過於中，故哀樂之不常其德，凡人不能久也。故君子為德，夭壽不貳。

The line statement of the first line says, "The path is crossed, be respectful, and there will be no blame." The image commentary says, "Being respectful in the crossing of the path, to avoid blame." What is meant by "the path is crossed" is that many people come to meet it. The first line is not in a proper correspondence with any above, has no support, yet it is yang and located at the very bottom, thus becoming the object that many people wish to associate with. If one is not extremely respectful and cautious, how can one avoid blame? The line statement of the second line says, "Yellow brightness, great good fortune." The image commentary says, "Yellow brightness brings great good fortune, because it is in the center." The line statement of the third line says, "The brightness of the sun is declining, if one does not drum and sing, then there will be lamentations of old age, which is ominous." The image commentary says, "The brightness of the sun is declining, how can it last long!" The brightness and uprightness are about to age, the attachment has passed the center, so joy and sorrow cannot maintain their virtue. Common people cannot last long. Therefore, the gentleman cultivates virtue, whether his life is short or long, he does not change his conduct, maintaining it consistently.

人向衰暮則尤樂聽聲音，蓋留連光景，視桑榆之暮景不足，則貪於為樂，惟鄭衛之音能令人生此意。易謂“不鼓缶而歌則大耋之嗟凶”，悲衰暮故為樂，不為則復嗟年景之不足也。

When people reach old age, they especially enjoy listening to music, because they linger in the remaining time of their lives, aware that their days are few. Thus, they seek pleasure. Only the靡曼 music of Zheng and Wei can most easily awaken such feelings. The Zhou Changes say, "Without drumming on a basin and singing, the sorrow of old age will bring misfortune," which means that because they lament their decline, they force themselves to be cheerful. If they do not enjoy music, they will again lament the brevity of life. Neither approach is a peaceful acceptance of fate.

九四，突如其來如，焚如，死如，棄如。象曰：“突如其來如”，無所容也。處多懼之地而以乘剛，故其來也遽，其處也危，無所容安，如見棄逐，皆所麗之失中也。三剛而不可乘，五正而不見容。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。言王公之貴，人之所附，下以剛進，己雖憂危，終以得眾而吉者，柔麗中正也。

The line statement of nine in the fourth says, "Suddenly coming like a storm, burning like fire, dying like a corpse, and being cast away like refuse." The image commentary says, "Suddenly coming like a storm," there is no place to be accommodated. Nine in the fourth is in a position of much suspicion and fear, and it oversteps nine in the third, which is strong. Therefore, its approach is abrupt, its position dangerous, and it has nowhere to take refuge, as if being cast away and driven out. This is because the position it occupies has lost the middle path. Nine in the third is strong and cannot be overstepped, while nine in the fifth is upright and does not accept it. The line statement of six in the fifth says, "Flowing tears like a torrent, sorrowful and lamenting," and it is auspicious. The image commentary says, "The auspiciousness of six in the fifth is because it is close to the king and the prince." This means that the position of the king and the prince is exalted and is the place where all people look up to. Although there is pressure from the rising yang strength below, and although it is in a state of worry, fear, and uncertainty, it ultimately becomes auspicious because it is gentle and attached to the upright and correct position.

上九，王用出征，有嘉折首，獲匪其醜，無咎。象曰：“王用出征”，以正邦也。“有嘉折首”，服而善之也。“獲匪其醜”，執訊弗賓，示威以正邦而已，離道已成，然後不附可征。

The line statement of Upper Nine says, "The king uses military campaign, has a good victory, captures the chief offender, does not blame the others, no fault." The image commentary says, "The king uses military campaign," to correct the state; "has a good victory," to subdue and treat well. What is meant by "captures the chief offender" is that only the principal offender and those who refuse to submit are pursued and questioned, while those who are forced to follow are not punished. This is merely to display authority and correct the state. Only after the principle of brightness and attachment is firmly established can one proceed to campaign against those who still do not submit.

咸。亨利貞，取女吉。咸之為道，以虛受為本，有意於中，則滯於方體而隘矣。拇、腓、股、脢、輔，以一卦通體高下為言。彖曰：咸，感也，柔上而剛下，二氣感應以相與，止而說，男下女，是以“亨利貞取女吉”也。天地感而萬物化生，聖人感人心而天下和平，觀其所感而天地萬物之情可見矣。

The Hexagram of "Xian" states: "It is smooth, advantageous to be sincere, and taking a wife is auspicious." The principle of Xian is based on the fundamental idea of being open-minded and receptive. If one's mind already holds a preconceived notion, it will be obstructed by physical form and location, becoming narrow-minded. The terms "mu," "fei," "gu," "mei," and "fu" in the Line Statements are symbolic representations of parts of the hexagram, taken from bottom to top. The Commentary on the Judgment says: "Xian means mutualsympathetic response (response). The yin line is above and the yang line is below; the two energies respond to each other, with stillness and joy, the man below the woman, thus 'it is smooth, advantageous to be sincere, and taking a wife is auspicious.' The heavens and earth respond to each other, and all things are born; the sage moves the hearts of people, and the world becomes peaceful. By observing what is responded to, the feelings of heaven and earth and all things can be seen." The yin line is above and the yang line is below; the two energies respond to each other and are mutually harmonious. The stillness is within and the joy is outside; the man is below the woman, so the Hexagram states "it is smooth, advantageous to be sincere, and taking a wife is auspicious." Extending this idea, the two energies of heaven and earth respond to each other, and all things are born; the sage moves the hearts of people, and the world becomes peaceful. By observing what is responded to, the feelings of heaven and earth and all things can be seen.

咸，感也，其爻雖相應而詞多不吉，顧其時如何耳。說者多以咸恆配天地，殊不知咸自可配天地，故於序卦獨不言咸。咸既可以配天地，則恆亦可以配天地，皆夫婦之道也。咸之為言皆也，故語咸則非事。“咸感也”，不可止以夫婦之道謂之咸，此一事耳，男女相配，故為咸也。

The hexagram Xian means "to feel" or "to be moved by." Although this hexagram has six lines and each pair of lines corresponds to each other, the line statements are mostly not auspicious, which depends on the particular circumstances. Those who interpret the Book of Changes often combine the hexagrams Xian and Heng to represent heaven and earth, but they do not realize that Xian itself can be considered as representing heaven and earth on its own. Therefore, the "Sequence of Hexagrams" does not explain Xian. Since Xian can represent heaven and earth, so can Heng, and both hexagrams discuss the way of husband and wife. The original meaning of the character "咸" is "all" or "completely," implying universality. Therefore, when we speak of Xian, we are not referring to a specific event. The "Commentary on the Judgment" states, "Xian means to feel," and we cannot limit the concept of Xian to the relationship between husband and wife alone, since the relationship between men and women also involves feeling, and thus is included in the hexagram Xian.

感之道不一：或以同而感，聖人感人心以道，此是以同也；或以異而應，男女是也，二女同居則無感也；或以相悅而感，或以相畏而感，如虎先見犬，犬自不能去，犬若見虎則能避之；又如磁石引針，相應而感也。若以愛心而來者自相親，以害心而來者相見容色自別。

The ways ofsympathetic response are not limited to one: there issympathetic response through similarity, where the sage uses the Dao to move people's hearts, which issympathetic response by sameness; there is alsosympathetic response through difference, such as between male and female. If two women live together, there is nosympathetic response. There is alsosympathetic response through mutual joy, andsympathetic response through mutual fear. For example, if a tiger sees a dog first, the dog naturally cannot move; but if the dog sees the tiger first, it can still run away. Another example is a lodestone attracting an iron needle, which is alsosympathetic response through mutual correspondence. As for those who come with loving hearts, they naturally draw close to each other; those who come with harmful intentions, their expressions are immediately noticeable upon meeting.

“聖人感人心而天下和平”，是風動之也；聖人老吾老以及人之老而人慾老其老，此是以事相感也。感如影響，無復先後，有動必感，咸感而應，故曰咸速也。象曰：山上有澤，咸，君子以虛受人。山上有澤，非交感不能也。感物之善，莫若以虛受人，有所繫慕，皆非正吉，故六爻皆以有應不盡卦義而有所譏也。

The Commentary on the Judgment says, "The sage moves the hearts of people and thus brings peace to the world," which is like the wind moving objects; the sage respects his own elders and extends this respect to others' elders, so everyone is willing to respect their own elders. This is using actual deeds to influence others.感应 is like a shadow following a shape or a response to a sound; there is no clear distinction between cause and effect. Whenever there is movement, there must be感应, and感应 will never go unanswered, hence the Miscellaneous Commentary on the Hexagrams says, "Xian means quickness." The Image Commentary says, "A mountain with a pond on top, Xian; the gentleman thus receives others with an open mind." A mountain can have a pond on top only if there is mutualsympathetic response between the energies. To connect with external things and gain their goodness, there is nothing better than receiving others with an open mind. Once the heart is attached to something or someone, it is no longer auspicious, so all six lines of the Xian hexagram fail to fully embody the principle of Xian because each line has private responses, and the line statements all contain criticism.

初六，咸其拇。象曰：“咸其拇”，志在外也。六二，咸其腓，凶，居吉。象曰：雖凶居吉，順不害也。居則吉，趨則凶，以男下女為正，咸之道也。九三，咸其股，執其隨，往吝。象曰：“咸其股”，亦不處也；志在隨人，所執下也。

The Line Statement of the first line says, "The foot is touched," and the Image Commentary says, "The foot is touched, the mind is outside." Thesympathetic response reaches only the big toe, though the movement is slight, the mind has already turned outward. The Line Statement of the second line says, "The calf is touched, it is凶, but it is吉 to stay," and the Image Commentary says, "Though it is凶 to move, it is吉 to stay, because following in a proper way does not cause harm." To stay still is吉, but to rush forward is凶; the Xian hexagram represents a man seeking a woman, with the yang moving downward to the yin, which is the proper way ofsympathetic response. The Line Statement of the third line says, "The thigh is touched, it is seized, and going forward brings regret," and the Image Commentary says, "The thigh is touched, it is also not active; the mind is following others, and what is held is low." The thigh cannot act on its own, it only follows the body; since the mind is following others, what is held is of low status.

心寧靜於此，一向定疊，前縱有何事亦不恤也，休將閒細碎在思慮。易曰：“何思何慮？天下殊塗而同歸，一致而百慮。”天地之道，惟有日月、寒暑之往來，屈伸、動靜兩端而已，在我精義入神以致用，則細碎皆不能出其間，在於術內，已過、未來者事著在心，畢竟何益!浮思遊想盡去之，惟圖向去日新可也。孔子以富不可求，則曰“從吾所好”，以思為無益，則曰“不如學也”，故於咸三以見此義。

The mind here remains calm and still, able to stay fixed and solid, not worrying about matters that may come before it, and not letting scattered and idle thoughts occupy the mind. The Great Treatise says: "What is there to think or consider? All things return to the same goal but through different paths, converge to one principle yet involve myriad considerations." The way of heaven and earth is only the coming and going of the sun and moon, the cold and heat, the bending and stretching, the movement and stillness. On my part, I only need to deeply study the principles and enter into the subtle and profound, seeking practical application. Thus, all trivial matters will fall within the scope of these two aspects, and be included within this discipline. What has already passed and what has not yet come should not be constantly weighed on the mind, for there is no real benefit in doing so. All superficial thoughts and wandering imaginations should be entirely discarded, and only strive to renew oneself day by day. Confucius, because wealth and honor cannot be forced, said "Follow what I love." Because idle speculation brings no benefit, he said "It is better to study." Therefore, in the line nine in the third of the hexagram Zhen, this principle is clearly seen.

九四，貞吉，悔亡。憧憧往來，朋從爾思。象曰：“貞吉悔亡”，未感害也。“憧憧往來”，未光大也。釋氏以感為幻妄，又有憧憧思以求朋者，皆不足道也。以陽居陰，非躁感於物者也，然體兌性悅，未免乎思以求朋之累也。蓋體悅之初，應止之始，己勞於上，朋止於下，故憧憧得朋，未為光大，不持以正則有謅瀆之悔。感非有意，咸三思以求朋，此則不足道。

The line statement of the fourth line says, "Devotion brings good fortune, regret disappears. One moves about confusedly, companions follow one's thoughts." The image commentary says, "Devotion brings good fortune, regret disappears" means there is no harm caused by influence; "moving about confusedly" means it has not yet reached full development. Buddhism regards influence as illusion and delusion, and there are others who move about uncertainly, constantly thinking and striving to find companions. These two are not commendable. The fourth line, being a yang line in a yin position, is not inherently impetuous or eager to influence others. However, because it is in the trigram of Dui (Lake), which is associated with joy, it still cannot avoid the burden of thinking about companions. Since it is at the beginning of the trigram of Dui (Joy) and corresponds to the beginning of the trigram of Gen (Mountain), it is actively striving above while the companions remain still below. Thus, it can only move about confusedly to find companions, which is not truly bright and upright. If it does not maintain the right path, it will result in flattery and disrespect, leading to regret. True influence does not come from deliberate effort. Like the third line of the Qian hexagram, seeking companions through thought is not commendable.

聖人惟於屈伸有感，能有屈伸，所以得天下之物，何用憧憧以思而求朋!大抵咸卦六爻皆以有應不盡咸道，故君子欲得虛受人，能容以虛，受人之道也。苟曉屈伸，心盡安泰寬裕，蓋為不與物校，待彼伸則己屈，然而屈時少，伸時多，假使亂［亡］橫逆，亦猶屈少伸多，我尚何傷!日月寒暑往來，正以相屈伸故不相害。尺蠖之屈以求伸，龍蛇之蟄以存身，又精義入神以致用，利用安身以崇德。

The sage only responds to the principle of yielding and extending; being able to yield when appropriate and extend when appropriate, thus being able to harmonize with all things under heaven, why bother to be anxious and strive to seek companionship! Generally, the six lines of the Zhen hexagram are all due to private responses and do not fully embody the principle of Zhen. Therefore, the gentleman should practice humility to receive others; being able to be open and容纳 things, this is the way of receiving others. If a person truly understands the principle of yielding and extending, his mind will naturally be very tranquil and abundant, because he does not quarrel with external things: when others extend, I first yield; yet the time of yielding is little and the time of extending is much. Even if encountering perverse and chaotic affairs, it is still the case of little yielding and much extending, so I will suffer no harm. The sun and moon, cold and heat, continue to come and go without ceasing, precisely because they mutually yield and extend, thus not interfering with each other. The Great Treatise says, "The inchworm bends to seek extension; the dragon and snake hibernate to preserve themselves," and also says, "The refined meaning reaches the divine, thus achieving utility; utilizing things and securing one's position, thus cultivating virtue," all speaking of this principle.

九五，咸其脢，無悔。象曰：“咸其脢”，志末也。九五處悅之中，未免偏繫之弊，故不能感人心，而曰“咸其脢”，惟聖人然後能感人心也。一無曰字。上六，咸其輔、頰、舌。象曰：“咸其輔、頰、舌”，滕口說也。

The line statement of the fifth line says, "It reaches the nape of the neck, without regret." The Image Commentary says, "It reaches the nape of the neck," meaning the will is at the end. The fifth line is in the middle of the trigram兑 (Lake), which represents joy, so it is inevitably prone to partial attachment and affection. Therefore, it cannot genuinely move people's hearts. It only says "It reaches the nape of the neck"—the response stops at the flesh on the back, not reaching the heart. Only a sage can truly move people's hearts. (One edition omits the word "says.") The line statement of the sixth line above says, "It reaches the cheek, jaw, and tongue." The Image Commentary says, "It reaches the cheek, jaw, and tongue," meaning it is merely verbal argumentation—what is felt is only the jaw, cheek, and tongue, nothing more than boasting with words.

恆。亨無咎，利貞，利有攸往。彖曰：恆，久也，剛上而柔下，雷風相與，巽而動，剛柔皆應，恆。“恆亨無咎利貞”，久於其道也，天地之道恆久而不已也。“利有攸往”，終則有始也。日月得天而能久照，四時變化而能久成，聖人久於其道而天下化成，觀其所恆而天地萬物之情可見矣。象曰：雷風恆，君子以立不易方。觀書當不以文害辭，如雲義者出於思慮忖度，易言“天地之大義”，則天地固無思慮。“天地之情”“天地之心”皆放此。

The Hexagram Heng (Perseverance) says: "It is smooth and without blame, advantageous to maintain the correct course, and advantageous to go on a journey." The Commentary on the Judgment says: "Heng means perseverance. The strong is above and the yielding is below; thunder and wind interact, the yielding is active, and the strong and yielding correspond with each other, thus forming Heng. 'Heng is smooth and without blame, advantageous to maintain the correct course' because it persists in its way; the way of heaven and earth is to be constant and unceasing. 'Advantageous to go on a journey' means that after the end comes the beginning again. The sun and moon receive the vital energy and thus can shine continuously; the four seasons change and thus can bring about the continuous transformation of things. The sage remains constant in his way and thus the world is transformed. By observing the perseverance of things, the feelings of heaven, earth, and all things become evident." The Image Commentary says: "Thunder and wind in Heng, the gentleman thus establishes himself without changing his position." The strong is above, the yielding is below; thunder and wind support each other, the yielding is active, and the six lines correspond with each other in pairs, thus forming perseverance. Perseverance is smooth and without blame and advantageous to maintain the correct course because it can remain constant in its way; the way of heaven and earth is to be constant and unceasing. The sun and moon receive the vital energy and thus can shine continuously; the four seasons change and thus can bring about the continuous transformation of things. The sage remains constant in his way and thus the world is transformed. The gentleman takes this as a model, establishing himself without changing his position. When reading, one should not let the words hinder the meaning. For example, 'righteousness' arises from human thought and consideration, but the Zhou Changes speak of 'the great righteousness of heaven and earth,' which originally have no thought or consideration. Whenever it speaks of 'the feelings of heaven and earth' or 'the heart of heaven and earth,' one should understand it in this way—do not use human thoughts to compare with heaven and earth, for heaven and earth are merely the natural transformation of qi.

初六，浚恆，貞凶，無攸利。象曰：浚恆之凶，始求深也。柔巽在下以應於上，持用為常，求之過深也。故人道之交貴乎中禮，且久漸而成也。持一作特。九二，悔亡。象曰：“九二悔亡”，能久中也。以陽繫陰，用以為常，不能無悔，以其久中故免。九三，不恆其德，或承之羞，貞吝。象曰：“不恆其德”，無所容也。進則犯上，退則乘剛，故動則招悔取辱，惟常守一德，庶幾取容，故曰不恆其德則無所容也。一有“雖然貞吝，德則可常也”。

The line statement of the first line says, "Junneng, zhen xiong, wu yu li," and the image commentary says, "The danger of Junneng comes from seeking too deeply at the beginning." The first line, with its soft and yielding nature, is at the very bottom and corresponds to the fourth line. From the beginning, it treats this relationship as a constant, which is seeking too deeply. Therefore, in human interactions, it is important to follow the middle path and propriety, and to achieve harmony through long-term cultivation. (The character "chi" in one edition is written as "te.") The line statement of the second line says, "Hui wang," and the image commentary says, "The reason for 'Hui wang' is that it can maintain the middle for a long time." The second line, with a yang line, is attached to a yin line and treats it as a constant, which originally should bring regret; however, because it can maintain the middle for a long time, it avoids regret. The line statement of the third line says, "Bu heng qi de, or cheng zhi xiu, zhen lin," and the image commentary says, "The reason for 'Bu heng qi de' is that there is nowhere to be accepted." The third line, advancing forward, offends the superior; retreating, it oversteps the strong line. Therefore, any movement brings regret and disgrace. Only by constantly maintaining a virtue can one be tolerated, so it says that not maintaining virtue leads to nowhere to be accepted. (One edition adds below this, "Although it is difficult, virtue can be maintained.")

九四，田無禽。象曰：久非其位，安得禽也!田以時至則禽或可得，處常非位則功無以致，故君子降志辱身，不可常也。六五，恆其德貞，婦人吉，夫子凶。象曰：婦人貞吉，從一而終也；夫子制義，從婦凶也。上六，振恆，凶。象曰：振恆在上，大無功也。卦例於上爻多處之以貴而無位，高而無民，至恆又不可以此處，但見其不常在上，故大無功也。易道灼然義理分明，自存乎卦，惟要人玩之乃得。

The line statement of the fourth line says, "The field has no game." The image commentary says, "Remaining in an inappropriate position for a long time, how can one obtain game?" If hunting is done at the right time, one might still catch game; but if one remains in an inappropriate position for a long time, achievements cannot be made. Therefore, a gentleman may sometimes lower his aspirations and humble himself, but this can only be a temporary measure and not a permanent state. The line statement of the fifth line says, "Maintaining one's virtue with constancy, a woman benefits, but a man suffers." The image commentary says, "A woman benefits by being faithful and remaining loyal; a man, however, must decide matters according to righteousness. If a man follows a woman blindly, he suffers." A woman's proper way is to remain loyal and faithful; a man, however, must make decisions based on righteousness. If he follows a woman blindly, he will suffer. The line statement of the top line says, "Constant change brings misfortune." The image commentary says, "Constant change at the top brings great failure." The Zhou Changes usually regard the top line as "being noble but without position, high but without people," but in the case of the Hexagram of Constancy, this cannot be applied. Instead, it is seen as restless and unstable, unable to maintain a long stay at the top, hence "great failure." The principles of the Zhou Changes are clear and the meanings are distinct, existing inherently within the hexagrams. As long as people are willing to reflect repeatedly, they will naturally understand them.

遁。亨，小利貞。彖曰：“遁亨”，遁而亨也，剛當位而應，與時行也。“小利貞”，浸而長也。遁之時義大矣哉!當位而應，理不當遁，以陰長故遁，故曰“與時行”，又曰“小利貞”，又曰“遁而亨”也。

The Hexagram of Retreat states: "It is smooth, advantageous to be faithful at a small scale." The Commentary on the Judgment says: "Retreat is smooth because retreat leads to smoothness. The strong line is in the proper position and corresponds with the second line, moving in accordance with the time. 'Advantageous to be faithful at a small scale' means that the Yin is gradually increasing. Retreat at the right time is of great significance!" The fifth line, being a strong line, is in the proper position and corresponds with the second line. By principle, it should not retreat; however, because the Yin is gradually increasing, it must retreat. Therefore, the Commentary on the Judgment says "moving in accordance with the time," "advantageous to be faithful at a small scale," and "retreat leads to smoothness." Retreat is not cowardice, but movement in accordance with the trend of the time.

象曰：天下有山，遁，君子以遠小人，不惡而嚴。“遠小人不惡而嚴”，惡讀為憎惡之惡，遠小人不可示此惡也，惡則患及之，又焉能遠!嚴之為言，敬小人而遠之之義也。初六，遁尾，厲，勿用有攸往。象曰：遁尾之厲，不往何災也!危而不往何也？遁既後時，［往］則取災，故知者違難在乎先幾。

The Image Commentary says: "Mountains under heaven, retreat; the superior man thus keeps away from petty men without showing hatred and maintains a strict demeanor." Here, the "evil" in "keep away from petty men without showing hatred" should be read as hatred; one should keep petty men at a distance, but must not display this hatred toward them. Once displayed, calamity will follow, and how then can one speak of "keeping away"? The "strictness" refers to treating petty men with solemnity while maintaining distance. The Line Statement of the initial line says, "Retreating at the end, danger, do not go anywhere." The Image Commentary says, "Danger of retreating at the end, why not go? Because retreat has already come too late; if one goes again, disaster will follow." Therefore, the wise person who avoids calamity values foresight and acting before the situation arises.

六二，執之用黃牛之革，莫之勝說。象曰：執用黃牛，固志也。黃牛，中順也。陰邪浸長，二居君臣正合之位，戡難救時，莫若中順固志，使奸不能乾，不然，小人易間矣。九三，係遁，有疾厲。畜臣妾，吉。象曰：係遁之厲，有疾憊也。“畜臣妾吉”，不可大事也。為內之主，得位之正，立愛其下，畜臣妾之道盡矣，然以斯處遁，危疾宜焉。

The Line Statement of the Second Line says, "Hold fast with the hide of a yellow ox, none can prevail against it." The Image Commentary says, "Hold fast with the hide of a yellow ox, indicating firm determination." Yellow is the central color, and oxen are gentle and compliant. "Yellow ox" is chosen precisely to signify both central and compliant qualities. When the forces of darkness gradually increase, the Second Line is in a position corresponding to the Fifth Line, the sovereign, and needs to resolve calamities and correct the situation. There is no better way than to maintain central and compliant conduct and to hold firm to one's will, so that wickedness cannot interfere. Otherwise, small people may easily create divisions. The Line Statement of the Third Line says, "Attach oneself to retreat, suffering illness and hardship. To keep servants and concubines, it is auspicious." The Image Commentary says, "Suffering illness and hardship in retreat, indicating exhaustion; 'Keeping servants and concubines is auspicious,' meaning that great undertakings are not suitable." The Third Line is the ruler of the Lower Trigram, occupying a proper and righteous position. It can establish affection and care for those below, fulfilling the principle of keeping servants and concubines. However, when one retreats with such attachment, encountering hardship and exhaustion is inevitable.

九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。有應於陰，不惡而嚴，故曰“好遁”，小人暗於事幾，不忿怒成仇，則私溺為累矣。九五，嘉遁，貞吉。象曰：“嘉遁貞吉”，以正志也。“嘉”“好”義同，然五居正處中，能正其志，故獲貞吉。上九，肥遁，無不利。象曰：“肥遁無不利”，無所疑也。

The line statement for the fourth line says, "Good retreat, the gentleman is auspicious, the petty person is not." The Image Commentary says, "The gentleman good retreat, the petty person is not." Below the fourth line is the first line, which corresponds with it. The gentleman can refrain from showing hatred and maintain dignity, hence it is called "good retreat"—although there is a preference, he can still retreat. The petty person is ignorant of subtle matters, either forming enmity through anger or being entangled by private affection. The line statement for the fifth line says, "Auspicious retreat, uprightness brings auspiciousness." The Image Commentary says, "Auspicious retreat, uprightness brings auspiciousness," because the fifth line is in the correct position and can maintain a proper mind, thus obtaining uprightness and auspiciousness. The line statement for the top line says, "Fat retreat, nothing is not advantageous." The Image Commentary says, "Fat retreat, nothing is not advantageous," meaning retreating far away, feeling at ease, with no doubts in the heart.

大壯。利貞。彖曰：大壯，大者壯也，剛以動故壯。“大壯利貞”，大者正也，正大而天地之情可見矣。象曰：雷在天上，大壯，君子以非禮弗履。克己反禮，壯莫甚焉，故易於大壯見之。

The Hexagram Statement of the Great Strength says: "It is advantageous to maintain the correct course." The Commentary on the Judgment says: "Great Strength refers to the great being strong. Strength comes from the active force. 'Great Strength is advantageous to maintain the correct course' because the great is upright. Uprightness is great, and the truth of heaven and earth becomes evident." The Image Commentary says: "Thunder above the sky, Great Strength. The gentleman thus avoids actions not in accordance with propriety." To restrain oneself and return to propriety is the greatest strength, so The Zhou Changes presents this meaning in the Hexagram of Great Strength.

克己，下學上達交相養也，下學則必達，達則必上，蓋不行則終何以成德？明則誠矣，誠則明矣，克己要當以理義戰退私己，蓋理乃天德，克己者必有剛強壯健之德乃勝己。“雷在天上，大壯，君子以非禮弗履”。夫酒清人渴而不敢飲，餚乾人飢而不敢食，非強有力者不能人所不能。

The concept of self-restraint involves the mutual cultivation of learning the fundamentals and attaining the higher principles. If one diligently practices the fundamentals, one will inevitably attain the higher understanding; once attained, one will surely progress upward. One must realize that without actual practice, how can one achieve moral virtue? Moving from clarity to sincerity, and from sincerity to clarity, these two are essentially one thing. The key to self-restraint lies in using the principles of heavenly reason and moral righteousness to overcome and suppress one's personal desires. Since "reason" is the Heavenly Virtue, those who can restrain themselves must certainly possess the virtue of being strong and vigorous, enabling them to overcome their own inclinations. The "Image Commentary" states, "Thunder above the sky, Great Strength; the gentleman acts without violating propriety." For example, if wine has already been clarified and one is thirsty, yet one dares not drink it; if meat has already been roasted and one is hungry, yet one dares not eat it—only those who are strong and resolute can accomplish what others cannot.

人所以不能行己者，於其所難者則惰，其異俗者雖易而羞縮。惟心弘則不顧人之非笑，所趨義理耳，視天下莫能移其道。然為之人亦未必怪，正以在己者義理不勝惰與羞縮之病，消則有長，不消則病常在，消盡則是大而化之之謂聖。

People fail to practice the principles they believe in because when they encounter difficult tasks, they become lazy, and when they face matters that differ from the common ways, even if they are easy to do, they feel ashamed and hesitate. Only those with a broad mind do not care about others' criticism and ridicule, and they follow the path of righteousness without hesitation. In reality, when people truly act, others may not necessarily blame them. The problem lies within themselves: righteousness cannot overcome laziness and hesitation. If these faults are reduced by even a little, virtue increases by that same amount. If they are not reduced, these faults remain. When they are completely eliminated, that is what Mencius called 'to be great and to transform oneself into the Way is to be a sage.'

意思齷齪，無由作事。在古氣節之士冒死以有為，於義未必中，然非有志概者莫能。況吾於義理已明，何為不為？正以不剛。惟大壯乃能克己，蓋君子欲身行之，為事業以教天下。今夫為長者折枝，非不能也，但恥以為屈而不為耳，不顧義理之若何。

A person with mean and confined thoughts cannot accomplish anything. In ancient times, those with integrity risked their lives to achieve something, but measured by reason and principle, they may not have been entirely appropriate. However, such actions could not have been done by those without ambition and courage. Moreover, since we have already understood the principles of righteousness, why do we not act? It is precisely because we lack firmness. Only the virtue of great strength can restrain oneself, for the gentleman must personally practice it and make it into a cause to enlighten the world. Just as Mencius said, breaking a branch for an elder is not impossible, but one is ashamed to do so by bending oneself, and thus refuses to do it, regardless of how the principles of righteousness are.

初九，壯于趾，征凶，有孚。象曰：“壯于趾”，其孚窮也。九二，貞吉。象曰：“九二貞吉”，以中也。九三，小人用壯，君子用罔，貞厲。羝羊觸藩，羸其角。象曰：“小人用壯”，君子罔也。以陽居陽，正也，然乘下之剛，故危。小人用此而進，如羝羊觸藩以為壯，故多見困，君子知幾則否。藩以喻四、三有應，所之在進而位正理直，小人處之，必以剛動。

The line statement of the first line says, "Strong at the toes, going forward brings danger, but there is sincerity." The Image Commentary says, "Strong at the toes," indicates that sincerity is exhausted. The line statement of the second line says, "Uprightness brings good fortune." The Image Commentary says, "The good fortune of the second line is due to its central position." The line statement of the third line says, "The petty person uses strength, the superior person uses restraint, uprightness is dangerous. A ram butts against a fence, its horns are caught." The Image Commentary says, "The petty person uses strength," because the superior person restrains. The third line has a yang line in a yang position, which is correct; however, it oversteps the line below it, which is also yang, thus creating danger. The petty person uses this strength to advance, like a ram using its horns to butt against a fence, thinking itself strong, but ends up trapped. The superior person knows when to stop and does not act this way. "Fence" is used to refer to the fourth line. The third line has a proper correspondence above, is directed towards advancement, and is in a proper position with correct reasoning; however, if a petty person were in this position, he would necessarily act with brute force.

九四，貞吉悔亡。藩決不羸，壯于大輿之輹。象曰：“藩決不羸”，尚往也。乘剛本有悔，不用其壯，故貞吉。三以四為藩，九四上無陽爻，故曰藩決，壯輿之輹，往無咎也。四能不為陰累，守己以正，則吉而無乘剛之悔，且得眾陽之助以銷陰慝。

The line statement for the fourth line says, "Zhen Ji Hui Wang. Fan Ju Bu Ling, Zhuang Yu Da Yu Zhi Fu." The Image Commentary says, " 'Fan Ju Bu Ling' means still going forward." The fourth line oversteps and takes advantage of the strength of the third line, which should bring regret; but since it does not display its strength, it remains upright and thus attains good fortune. The third line treats the fourth line as a fence, and since there is no yang line above the fourth line to block it, it is said "Fen Ju" — the fence has an opening; the carriage axle is strong, so going forward brings no fault. The fourth line is not dragged down by the yin line above, remains on its proper path, thus attains good fortune and avoids regret from overstepping, and gains support from the other yang lines to eliminate the influence of yin.

六五，喪羊于易，無悔。象曰：“喪羊于易”，位不當也。羊外柔而內很，六五以陰處陽，羊喪之象也，能去其內剛，不拒來者，則無悔，故曰“喪羊于易無悔”。履柔危之地，乘壯動之剛，固之必悔者，位非其所堪也。上六，羝羊觸藩，不能退，不能遂，無攸利，艱則吉。象曰：“不能退，不能遂”，不詳也。“艱則吉”，咎不長也。剛競用觸則進退皆凶，危懼求全則咎有時而息也。然上六以陰居上，不詳事宜，用壯而觸，故進退不能。

The line statement of the fifth line says, "Lose a sheep in the easy place, no regret." The image commentary says, "Lose a sheep in the easy place," because the position is not appropriate. A sheep is an animal that appears gentle on the outside but is very fierce inside. The fifth line, being of a yin and soft nature, occupies a yang position, which is the image of losing a sheep. If it can remove the inner fierceness and not resist the coming yang forces, there will be no regret, hence it says, "Lose a sheep in the easy place, no regret." Being in a position of weakness and uncertainty, and yet occupying a strong and active yang position, if it insists on holding on, there will certainly be regret, because this position is not suitable for it to bear. The line statement of the sixth line at the top says, "A ram butts against the fence, cannot retreat, cannot advance, no benefit, but if it is difficult, then it is auspicious." The image commentary says, "Cannot retreat, cannot advance," is not favorable; "if it is difficult, then it is auspicious," is because the misfortune is not long lasting. If one insists on being aggressive and combative, using its horns to push, then both advancing and retreating are dangerous; if one is cautious and seeks a safe path, the mistake will have an end. However, the sixth line, being yin and soft, is at the very top, unable to carefully consider whether something is appropriate or not, and acts recklessly, thus leading to difficulties in both directions.

晉。康侯用錫馬蕃庶，畫日三接。彖曰：晉，進也。明出地上，順而麗乎大明，柔進而上行，是以康侯用錫馬蕃庶，畫日三接也。象曰：明出地上，晉，君子以自昭明德。初六，晉如摧如，貞吉罔孚，裕無咎。象曰：“晉如摧如”，獨行正也。“裕無咎”，未受命也。居晉之初，正必見摧，故摧如不害於貞吉也。未孚於人，或未見聽，寬以居之乃無咎。然初六有應在四，居下援上，未安其分，故曰“未受命”也。

The Hexagram of Progress says: "The healthy prince was given many horses and met the king three times a day." The Commentary on the Judgment says: "Progress means advancement. Light emerging from the earth, following and shining upon the great light, the flexible and advancing line moves upward, thus the healthy prince was given many horses and met the king three times a day." The Image Commentary says: "Light emerging from the earth, progress. The gentleman thus becomes self-evident in his virtue." The Line Statement for the first line says: "Progress as if crushed, uprightness brings good fortune, no one believes, but there is no blame." The Image Commentary says: "Progress as if crushed," indicates solitary and upright conduct; "no blame," indicates not yet receiving a mandate. At the beginning of advancement, those who uphold uprightness are inevitably met with setbacks, so even though they are crushed, it does not harm their uprightness. Their sincerity has not yet been recognized by others, their views may not be accepted, but if they remain calm and at ease, there will be no fault. However, the first line has a correct response with the fourth line, being in a lower position yet wishing to appeal to a higher one, and thus cannot remain content with their proper position, hence it is said "not yet receiving a mandate."

六二，晉如愁如，貞吉。受茲介福，于其王母。象曰：“受茲介福”，以中正也。進而無撓，多失於肆，故愁如乃吉。六五以陰居尊，故稱“王母”，俱以柔中，故受福可必也。六三，眾允，悔亡。象曰：眾允之志，上行也。上歷九四，不為眾信，則取悔可必，若志應在上，晉為眾允，則悔亡。九四，晉如鼫鼠，貞厲。象曰：“鼫鼠貞厲”，位不當也。鼫鼠為物，貪而畏人，體陽在進，反據陰位，故動止皆失，與六三之義為相反矣。

The line statement for the second line says, "Advancing as if sorrowful, the correct path brings good fortune. Receiving this special blessing from the Queen Mother." The image commentary says, "Receiving this special blessing is due to being upright and proper." Advancing without any obstruction often leads to being overly unrestrained, so some sorrow is necessary for good fortune. The fifth line is a yin line holding the exalted position, so it is called "Queen Mother." The second line is also yin and proper, so receiving blessing is certain. The line statement for the third line says, "Approved by the people, regret disappears." The image commentary says, "The approved will of the people, moving upward." The third line advancing must pass over the fourth line; if it cannot gain the trust of the people, regret is inevitable. If the will is in harmony with the superior and all people follow it, then regret disappears. The line statement for the fourth line says, "Advancing like a shi shu, the correct path is dangerous." The image commentary says, " 'A shi shu is upright and dangerous,' because its position is inappropriate." A shi shu is both greedy and timid; the fourth line is yang in nature but occupies a yin position while advancing, so it is inappropriate whether moving or staying still, which is exactly the opposite of the meaning of the third line.

六五，悔亡，失得勿恤。往吉，無不利。象曰：“失得勿恤”，往有慶也。進而遇陽，故失得不恤而吉也。位不當必有悔，獲吉則悔亡。上九，晉其角，維用伐邑，厲吉無咎，貞吝。象曰：“維用伐邑”，道未光也。窮無所往，故曰角。居明之極，其施未光而應尚狹，持此以進，伐邑討叛而已，危而幸吉以得無咎，然終吝道也。無可進而進不已，惟伐邑於內而可矣，如君子則知止也。

The Line Statement of the fifth line says, "Regret disappears, do not worry about loss or gain. Going forward is auspicious, and there is no disadvantage." The Image Commentary says, "Do not worry about loss or gain," because going forward brings a blessing. The fifth line advances and meets the Yang line at the top, so it can disregard loss and gain and achieve auspiciousness. Although it is Yin in a Yang position and thus in an improper position, it should normally have regret; since it achieves auspiciousness, the regret disappears. The Line Statement of the top line says, "Advance with the horn, use it to attack the territory, danger but auspicious, no fault, but be cautious." The Image Commentary says, "Use it to attack the territory," because the path is not yet bright. The top line has reached the extreme and has nowhere else to go, so it takes the "horn" as a symbol. It resides at the peak of brightness, but its influence is not yet extensive, and its scope of response is narrow. Continuing in such a situation can only mean attacking one's own territory and quelling internal rebellion. Although dangerous and achieving auspiciousness through hardship, and barely avoiding fault, it is ultimately a path of shame and regret. Having reached the limit and still advancing without stopping, it can only result in internal conflict. A gentleman would know when to stop.

明夷。利艱貞。象曰：明入地中，明夷，內文明而外柔順，以蒙大難，文王以之。“利艱貞”，晦其明也，內難而能正其志，箕子以之。文王體一卦之用，箕子以六五一爻之德，文王難在外，箕子難在內也。象曰：明入地中，明夷，君子以蒞眾用晦而明。不任察而不失其治也。

The Hexagram Statement of the "Brightening" hexagram says: "It is advantageous to endure hardship and maintain uprightness." The Commentary on the Judgment states: "Light entering the earth, Brightening, internal civilization and external gentleness, enduring great difficulties, King Wen used this. 'It is advantageous to endure hardship and maintain uprightness,' meaning to conceal one's brightness, facing internal difficulties yet maintaining one's correct aspirations, Ji Zi used this." What King Wen exemplifies is the full use of the hexagram, while what Ji Zi exemplifies is the virtue of the fifth line. The hardship King Wen faced came from the external Shang Zhou, whereas the hardship Ji Zi encountered was within his own state. The Image Commentary says: "Light entering the earth, Brightening, the君子 (gentleman) uses concealment to achieve clarity." The gentleman governs the people without relying solely on meticulous observation, yet does not thereby lose the effectiveness of governance.

初九，明夷于飛，垂其翼。君子于行，三日不食。有攸往，主人有言。象曰：“君子于行”，義不食也。進應於上，為三所困，故曰“于飛垂翼”。君子避患當速，勢不與抗，退而遠行，不遑暇食，靜以自守，非有所往之時也。六二，明夷，夷于左股。用拯馬壯，吉。象曰：六二之吉，順以則也。與三同體，三為六應，故曰“夷于左股”，居中履順，難不能及，故曰“用拯馬壯吉”。馬謂初九，亦為己用，故欲拯闇同。

The line statement of initial nine says, "The bright bird flies, with its wings hanging down. The gentleman goes on a journey, not eating for three days. If there is a going forward, the host makes a statement." The image commentary says, "The gentleman going on a journey," means righteousness does not allow eating. Initial nine advances and corresponds with six four, but is blocked by nine three, so it is said that it flies with its wings hanging down. The gentleman should flee quickly when avoiding calamity. Since the situation does not allow resistance, he withdraws and travels far, not even having time to eat, quietly guarding himself. This is not the time to go forward. The line statement of six two says, "Bright darkness, darkness on the left thigh. Using a strong horse to rescue, it is auspicious." The image commentary says, "The auspiciousness of six two is due to following the principle." Six two and nine three are both in the body of li, and nine three is also a line corresponding with upper six, so it is said that the left thigh is injured. Six two is in the middle and walks on the soft, so it is not harmed by calamity, hence "using a strong horse to rescue is auspicious." Here, "horse" refers to initial nine. Initial nine can be used by six two because both share the wish to rescue darkness.

九三，明夷于南狩，得其大首，不可疾，貞。象曰：南狩之志，乃大得也。九三進獲明夷之主，故曰“南狩得其大首”。六四，入于左腹，獲明夷之心，于出門庭。象曰：“入于左腹”，獲心意也。與上六同為一體，故曰“入于左腹”，與五親比，故曰“出門”“獲明夷之心”。蓋用柔履中，其志相得，故曰“獲心意”也。

The line statement of nine in the third says, "In the southern hunt, he captures the chief culprit, but should not act hastily, maintaining sincerity." The image commentary says, "The aspiration for the southern hunt leads to great success." Nine in the third advances upward and captures the main culprit responsible for the darkness, hence "capturing the chief culprit in the southern hunt." The line statement of six in the fourth says, "He enters the left abdomen, captures the heart of the dark one, and goes out from the courtyard." The image commentary says, "Entering the left abdomen, he captures the mind." Six in the fourth and upper six are both within the earth trigram, hence "entering the left abdomen." It is also close to six in the fifth, hence "going out from the courtyard" and "capturing the heart of the dark one." Because it is soft and follows the middle, harmonizing with the heart of six in the fifth, it is said to "capture the mind."

六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。雖近於闇，然柔順履中，闇不能掩，箕子之正也。上六，不明晦，初登于天，後入于地。象曰：“初登于天”，照四國也；“後入于地”，失則也。

The Line Statement of the fifth line says, "Jizi's brightness is obscured, but it is advantageous to maintain uprightness." The Image Commentary says, "Jizi's uprightness, his brightness cannot be extinguished." Although the fifth line is adjacent to the sixth line, which is dark, it is gentle and occupies the central position. The darkness cannot conceal its brightness. This is precisely the virtue of uprightness exemplified by Jizi. The Line Statement of the sixth line says, "Not bright, obscured, first ascending to heaven, then descending into the earth." The Image Commentary says, "First ascending to heaven," meaning it can illuminate the four surrounding states; "then descending into the earth," meaning it has lost the principle. Initially, it rose to the heavens, and could have illuminated all the surrounding states; later, it fell into the earth because it lost the principle.

家人。利女貞。彖曰：家人，女正位乎內，男正位乎外，男女正，天地之大義也。家人有嚴君焉，父母之謂也。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。象曰：風自火出，家人，君子以言有物而行有恆。家道之始，始諸飲食烹(飫)［飪］，故曰“風自火出”。家人道在於烹爨，一家之政，樂不樂、平不平皆繫乎此。

The Hexagram Statement of the Family says: "It is advantageous for a woman to be constant." The Commentary on the Judgment says: "Family, the woman is in the proper position within, the man in the proper position outside. When male and female are properly placed, this is the great principle of heaven and earth. The family has a strict ruler, which refers to the parents. The father is a father, the son is a son, the elder brother is an elder brother, the younger brother is a younger brother, the husband is a husband, the wife is a wife, and thus the family is properly ordered. When the family is properly ordered, the world will be at peace." The Image Commentary says: "Wind arises from fire, Family. The superior man thus speaks with substance and acts with consistency." The beginning of the way of the family starts with cooking and preparing food ("yu" should be "ren"), so it is said "Wind arises from fire" — fire is below, cooking and producing heat, which transforms into wind, moving from within to outside. The way of governing the family lies in the cooking and fire at the hearth: the happiness or unhappiness, peace or disorder of the family all depend on this.

初九，閒有家，悔亡。象曰：“閒有家”，志未變也。男處女下，悔也。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。九三，家人嗃嗃，悔厲吉。婦子嘻嘻，終吝。象曰：“家人嗃嗃”，未失也；“婦子嘻嘻”，失家節也。位為過中，則履非得宜，與其慢也寧嚴。

The first line statement says, "There is a restraint in the family, and regret disappears." The Image Commentary says, "There is a restraint in the family," the will has not changed." A man being subordinate to a woman is naturally regrettable; however, since it begins with a firm restraint, the family's will has not yet turned bad, so regret disappears. The second line statement says, "No pursuit, in the middle of the household, sincerity brings good fortune." The Image Commentary says, "The good fortune of the second line is due to its yielding and gentle nature." The third line statement says, "The family is stern, regret and danger arise, but good fortune follows. The wife and children are laughing, eventually leading to regret." The Image Commentary says, "The family is stern," it has not yet lost its way; "the wife and children are laughing," it has lost the family's discipline." The third line is already beyond the middle of the lower trigram, so its actions are inevitably not entirely appropriate. However, governing the family is better to be strict than lenient, because if it is too lenient, the family's discipline is first lost.

六四，富家，大吉。象曰：“富家大吉”，順在位也。柔順在位，故能長保其富。九五，王假有家，勿恤，吉。象曰：“王假有家”，交相愛也。有應在二，得男女內外，家道大正，足以化成天下，故王假之。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。以陽居尊，故威如，身修而家齊，故終吉。

The Line Statement of the Fourth Line says, "The wealthy household, great good fortune." The Image Commentary says, "The good fortune of the wealthy household is because of following the proper position." The Fourth Line, with its gentle and compliant virtue in the correct position, is able to maintain its wealth and prosperity for a long time. The Line Statement of the Fifth Line says, "The king comes to his family, without worry, good fortune." The Image Commentary says, "The king comes to his family, because of mutual love and care." The Fifth Line, with the Second Line as its proper corresponding line, has the male going out and the female staying in, each in their proper place, making the family relationship very correct and orderly, sufficient to transform the world. Therefore, it is said that the king personally comes to his family, and his moral teaching reaches the people in the family. The Line Statement of the Top Line says, "With sincerity, there is great authority, ultimately good fortune." The Image Commentary says, "The good fortune of great authority is because of self-reflection." The Top Line, with its yang strength in the highest position, has authority that is fearsome; however, the foundation of this authority lies in self-cultivation, and only after personal cultivation is achieved can the family be properly managed, thus ultimately achieving good fortune.

睽。小事吉。彖曰：睽，火動而上，澤動而下，二女同居，其志不同行。說而麗乎明，柔進而上行，得中而應乎剛，是以小事吉。天地睽而其事同也，男女睽而其志通也，萬物睽而其事類也，睽之時用大矣哉!象曰：上火下澤，睽，君子以同而異。一於異則乖而不合，故和而不同。

The Hexagram Kui states: "It is auspicious for small matters." The Commentary on the Judgment says: "Kui means fire moving upward and marsh moving downward. Two women living together have different aspirations. Joy is attached to brightness, the soft lines advance upward and reach the center, and they respond to the strong lines below, hence it is auspicious for small matters. Heaven and Earth are separated but their affairs are the same; men and women are separated but their aspirations are connected; all things are separated but their nature is similar. The principle of Kui is of great significance." Fire has an upward movement, and marsh has a downward movement, just like two women living in the same house but with different aspirations. The lower trigram is joyful and the upper trigram is attached to brightness. The soft lines advance upward and reach the center, and they respond to the strong lines below, so it is suitable only for small matters. Heaven and Earth are separated but their nurturing affairs are the same; men and women are separated but their aspirations are connected; all things are different in form but their nature is similar. The Image Commentary says: "Fire above and marsh below, Kui. The superior man thus follows the same but maintains differences." If one seeks difference alone, it leads to separation and failure to unite. Therefore, the superior man maintains differences within the same overall principle, which is exactly what the Analects refers to as "harmony in diversity."

初九，悔亡，喪馬勿逐自復。見惡人，無咎。象曰：“見惡人”，以辟咎也。履睽之始，悔也，能以貴下賤，故悔亡馬復，屈下惡人，能免於咎。九二，遇主于巷，無咎。象曰：“遇主于巷”，未失道也。守正居中，故能求主於乖喪之際，不失其道，乖睽主有不可顯遇之時。

The line statement of the first line says, "Regret disappears, lost horses return on their own without pursuit. Meeting an evil person, no blame." The image commentary says, "Meeting an evil person," to avoid blame. At the beginning of separation, there is originally regret; because it can humble itself and be in a low position, the regret disappears and the lost horses return on their own. Being willing to lower oneself to meet someone one dislikes can avoid blame. The line statement of the second line says, "Meeting the master in a lane, no blame." The image commentary says, "Meeting the master in a lane," because one has not lost the right path. The second line remains upright and is in the center, so it can seek the master amidst separation and disorder without losing the right path; in times of separation, there are naturally times when the ruler and minister cannot meet openly.

六三，見輿曳，其牛掣，其人天且劓，無初有終。象曰：“見輿曳”，位不當也。“無初有終”，遇剛也。乘剛遇敵，輿衛皆困。九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。六五，悔亡，厥宗噬膚，往何咎。象曰：“厥宗噬膚”，往有慶也。二能勝三，如噬膚耳，何間已往。上九，睽孤，見豕負塗，載鬼一車，先張之弧，後說之弧，匪寇婚媾，往遇雨則吉。象曰：遇雨之吉，群疑亡也。

The line statement for the third line says, "Seeing a cart dragged, its oxen are stuck, the person is bearded and has his nose cut off, there is no beginning but there is an end." The image commentary says, "Seeing a cart dragged," indicates the position is not appropriate; "there is no beginning but there is an end," indicates meeting a strong force. The sixth line is overpowering the strong line and encountering a powerful enemy, with the cart and the guards both in a difficult situation. The line statement for the fourth line says, "Being isolated in睽, meeting a superior man, mutual trust, danger without blame." The image commentary says, "Mutual trust without blame," indicates the will is carried out. The sixth line's line statement says, "Regret disappears, the ancestor bites flesh, going forward brings no blame." The image commentary says, "The ancestor bites flesh," indicates going forward brings good fortune. The ninth line is able to overcome the sixth line, just like biting a piece of flesh, which is easy; if so, what could prevent the fifth line from going forward? The line statement for the top line says, "Being isolated in睽, seeing a pig carrying mud, a chariot full of ghosts, first drawing the bow, then lowering it, not robbers but marriage partners, going forward and encountering rain brings good fortune." The image commentary says, "Encountering rain brings good fortune," indicates all doubts are dispelled. When yin and yang come together and rain falls, all kinds of suspicions are resolved at this point.

蹇。利西南，不利東北。利見大人，貞吉。蹇之世，大人乃能成功。象曰：蹇，難也，險在前也。見險而能止，知矣哉!“蹇利西南”，往得中也，“不利東北”，其道窮也，“利見大人”，往有功也，當位“貞吉”，以正邦也。蹇之時用大矣哉!象曰：山上有水，蹇，君子以反身修德。

The Hexagram of Obstruction states: "It is advantageous to go toward the Southwest, and disadvantageous to go toward the Northeast. It is advantageous to see a great person, and to maintain uprightness brings good fortune." In times of difficulty, only those who possess the virtue of a great person can achieve success. The Commentary on the Judgment says: "Obstruction means difficulty, with danger ahead. To recognize the danger and know when to stop is indeed wise. 'It is advantageous to go toward the Southwest' because going in that direction leads to the center; 'it is disadvantageous to go toward the Northeast' because the path is blocked. 'It is advantageous to see a great person' because proceeding in that direction brings achievement. When the positions are appropriate and uprightness is maintained, it brings good fortune, for it is proper to govern the state with uprightness. How great is the use of the time of obstruction!" The Image Commentary says: "A mountain with water above it, Obstruction. The gentleman thus turns inward to cultivate his virtue." Since external difficulties cannot be forcefully contested, one should instead turn inward and examine oneself, cultivating one's own virtue.

見險能止，然不可終止而已，當見大人之德，進之坤順致養之地，則得其中。若更退守艮止，則難無時而解也，故曰“不利東北，其道窮也”。至於解卦，則曰“其來復吉，乃得中也”，與此互見矣，蓋難在內外，與震艮之動止則相反爾。

Seeing danger and difficulty but stopping, yet one should not stop altogether. One should go to be close to someone with the virtue of a great person, and enter the southwest, where the earth is yielding and nurturing, only then can one be considered proper. If one merely retreats and clings stubbornly to the stillness of the mountain, then the difficulty of Jian will never be resolved. Therefore, the Commentary on the Judgment says, "It is not advantageous to go to the northeast, for its path is exhausted." But when it comes to the卦 of Jie, it says, "Its return is auspicious, for it attains the center," and these two complement each other. This is because the difficulties of Jian and Jie are respectively internal and external, and their directions of movement and stillness are exactly opposite to those of Zhen (Thunder) and Gen (Mountain).

初六，往蹇來譽。象曰：“往蹇來譽”，宜待也。蹇難之際，用心存公，無所偏繫，故譽美可獲。六二，王臣蹇蹇，匪躬之故。象曰：“王臣蹇蹇”，終無尤也。九三，往蹇來反。象曰：“往蹇來反”，內喜之也。六四，往蹇來連。象曰：“往蹇來連”，當位實也。連，順也，序也。蹇反當位正吉，六四未能出險，故可止，而順序以俟難之解，當位處陰之實。

The line statement of the first line says, "Go forward and meet difficulty, come back and gain praise." The image commentary says, "Go forward and meet difficulty, come back and gain praise," meaning it is appropriate to wait. In times of difficulty, maintaining impartiality and not being biased or attached to either side allows one to gain a good reputation. The line statement of the second line says, "The king's minister is persevering, not for his own sake." The image commentary says, "The king's minister is persevering," meaning he will ultimately have no blame. The line statement of the third line says, "Go forward and meet difficulty, come back and return." The image commentary says, "Go forward and meet difficulty, come back and return," meaning there is inner joy. The line statement of the fourth line says, "Go forward and meet difficulty, come back and connect." The image commentary says, "Go forward and meet difficulty, come back and connect," meaning it is appropriate to be in the right position and to be sincere. "Connect" means to be harmonious and to follow the proper order. Facing difficulty and returning, being in the right position and maintaining integrity brings good fortune. The fourth line has not yet escaped the dangerous situation, so it can stop and follow the proper order, waiting for the difficulty to be resolved. This is why it is appropriate to be in the right position and to be in a yin position.

九五，大蹇朋來。象曰：“大蹇朋來”，以中節也。剛中之德，為物所歸。上六，往蹇來碩，吉，利見大人。象曰：“往蹇來碩”，志在內也。利見大人，以從貴也。與解繇同義。

The line statement of the fifth line says, "In great difficulty, friends come." The Image Commentary says, "In great difficulty, friends come," because it maintains the middle and follows the proper measure. The fifth line possesses the virtue of being strong and upright while maintaining the center, so it is the destination for all things. Although it is in great difficulty, friends come naturally. The line statement of the sixth line says, "Going through difficulty brings great gain; it is auspicious to see a great person." The Image Commentary says, "Going through difficulty brings great gain," because the mind is focused inward; "it is auspicious to see a great person," because it follows the noble. The meaning expressed in this line is the same as the line statement of the hexagram, "Its coming back is auspicious."

解。利西南，無所往，其來復吉。有攸往夙吉。彖曰：解，險以動，動而免乎險，解。“解利西南”，往得眾也，“其來復吉”，乃得中也，“有攸往夙吉”，往有功也。天地解而雷雨作，雷雨作而百果草木皆甲坼，解之時大矣哉!象曰：雷雨作，解，君子以赦過宥罪。難免人患散，則得眾者吉，往而不返，則生他變。有所往而不速，將後於時也，故無所往則靜吉，有所往則速吉。

The Hexagram of "Release" states: "It is advantageous to go toward the Southwest; if there is no direction to go, returning is auspicious. If there is a direction to go, going early is auspicious." The Commentary on the Judgment says: "Release signifies danger and movement; movement leads to escape from danger, hence release. 'Release is advantageous to the Southwest' because going toward the Southwest brings one into the company of the people; 'returning is auspicious' because it attains the center; 'if there is a direction to go, going early is auspicious' because going brings about success. When heaven and earth release their energies, thunder and rain arise; when thunder and rain arise, all fruits and grasses break open and sprout. The meaning of release is indeed vast!" The Image Commentary says: "Thunder and rain arise, hence release. The superior man thus pardons mistakes and forgives crimes." Below is the Trigram Kan representing danger, and above is the Trigram Zhen representing movement; once movement occurs, one escapes from danger, hence release. When the energies of heaven and earth are released, thunder and rain arise; when thunder and rain arise, all fruits and grasses break open and sprout. Thus the meaning of release is indeed vast. The superior man observes this image and pardons mistakes and forgives crimes. When difficulties have been removed and human misfortunes have passed, then those who gain the people's support are auspicious; if one departs without returning, other troubles may arise. If one goes but acts slowly, one will fall behind the opportunity. Therefore, when there is no direction to go, stillness is auspicious; when there is a direction to go, prompt action is auspicious.

初六，無咎。象曰：剛柔之際，義無咎也。險難方解，未護所安，近比於二，非其咎也。九二，田護三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。險亂方解，不正自疑之陰，皆自歸附而順聽也，故曰“田護三狐”。不以三狐自累，上合於五，則得黃矢之象也。

The line statement of the first line says, "No blame." The Image Commentary says, "At the meeting of the strong and the yielding, there is no blame." The danger has just been removed, and the first line has not yet found a proper place. It draws near to the second line, which is reasonable and not its fault. The line statement of the second line says, "Hunting three foxes, obtaining a yellow arrow, and being steadfastly auspicious." The Image Commentary says, "The second line is auspicious because it follows the middle path." The danger has just been removed, and the yin lines that are improperly placed and cause doubt have naturally come to submit and obey. Therefore, it is said that hunting and capturing three foxes. The second line is not hindered by these three foxes, and by aligning upward with the fifth line, it has the image of "obtaining a yellow arrow." Yellow represents the middle color, and the arrow represents straightness and strength.

六三，負且乘，致寇至，貞吝。象曰：“負且乘”，亦可醜也。自我致戎，又誰咎也!不正而近比二剛，不能致一，故有小人負乘之象，貪以致寇也。九四，解而拇，朋至斯孚。象曰：“解而拇”，未當位也。位不當則所履者邪，故失位之陰因得駢附。險亂即解，解之則朋信。當一作正。

The line statement for the sixth line says, "Carrying burdens and riding high, leading to the arrival of bandits, and being in a state of hardship." The image commentary says, "Carrying burdens and riding high, this is also a disgrace. Bringing war upon oneself, who else can be blamed?" The sixth line is in an improper position and is closely attached to both the second and fourth lines, which are strong lines. Its mind is not focused, hence the image of a small person carrying burdens and sitting on a large chariot. Greed is excessive, thus attracting robbers. The line statement for the fourth line says, "Removing the big toe, friends will come and trust will be established." The image commentary says, "Removing the big toe, the position is not appropriate." The position is improper, so the actions are perverse. Because of this, the improper yin line is able to attach itself. Since the danger has been removed, this attached "big toe" can be removed, and then friends will come and mutual trust will be established. (The character "当" is in some editions written as "正".)

六五，君子惟有解，吉。有孚于小人。象曰：君子有解，小人退也。君子道亨，則邪類之退必矣。上六，公用射隼于高墉之上，護之無不利。象曰：“公用射隼”，以解悖也。忘義而貪，故以喻隼。

The Line Statement of the Fifth Line says, "The gentleman is only able to resolve matters, which is auspicious. He has sincerity toward the petty person." The Image Commentary says, "The gentleman is able to resolve matters, the petty person retreats." When the way of the gentleman is unimpeded, the retreat of the wicked is inevitable; the petty person also verifies here that the way of the gentleman is indeed trustworthy. The Line Statement of the Sixth at the Top says, "The public uses an arrow to shoot a falcon on a high wall, and there is no disadvantage in doing so." The Image Commentary says, "The public uses an arrow to shoot a falcon, to resolve disorder." The falcon is a greedy and fierce bird; the disorderly person forgets righteousness and pursues greed alone, so he is compared to the falcon.

損。有孚元吉，無咎可貞，利有攸往。曷之用？二簋可用享。彖曰：損，損下益上，其道上行。損而有孚元吉，無咎可貞，利有攸往。“曷之用？二簋可用享”，二簋應有時，損剛益柔有時，損益盈虛，與時偕行。象曰：山下有澤，損，君子以懲忿窒欲。損下益上，損剛益柔，非可常行，必有孚元吉，無咎可貞，然後利有所進，故下云“有時”。

The Hexagram of Loss states: "With sincerity, great good fortune arises, no blame, suitable for uprightness, advantageous to go somewhere. How is it used? Two bowls of food may be offered." The Commentary on the Judgment says: "Loss means reducing from below to benefit above, its way is to go upward. Through loss there is sincerity, great good fortune, no blame, suitable for uprightness, advantageous to go somewhere. 'How is it used? Two bowls of food may be offered,' two bowls should be offered at the right time. Reduction of the strong and increase of the weak occur at the right time. Reduction and increase, fullness and emptiness, all follow the time." The Image Commentary says: "A spring below a mountain, loss. The superior man uses this to restrain anger and suppress desires." Reducing from below to benefit above, reducing the strong to benefit the weak, this is not something that can be done at all times; one must first achieve sincerity, great good fortune, no blame, and uprightness, before one can move forward. Therefore, the Commentary on the Judgment continues with 'at the right time'—everything depends on the time.

初九，已事遄往，無咎，酌損之。象曰：“已事遄往”，尚合志也。損剛益柔有時，損不可過，抑而居下，有為而然，故事已則當速反於上，與四合志。損不以中，未免於咎也。九二，利貞，征凶，弗損益之。象曰：“九二利貞”，中以為志也。以陽居陰，剛德已損，故以征則凶。能志於正，則雖損非損，其實受益。

The line statement of the first line says, "After completing the task, go quickly, without blame, and reduce the loss." The image commentary says, "After completing the task, go quickly," which indicates harmony of aspirations. Reducing strength to increase weakness depends on the right timing; reduction should not be excessive. The first line restrains itself and occupies the lower position, originally for the purpose of action. Therefore, once the matter is concluded, it should quickly return to the upper position to align with the aspirations of the fourth line. If reduction is not in the middle way, it will inevitably lead to mistakes. The line statement of the second line says, "It is advantageous to be firm and correct, going forward brings danger, and there is neither loss nor gain." The image commentary says, "The second line is advantageous to be firm and correct," which indicates the middle as the aspiration. The second line, with a yang line in a yin position, has already reduced its strong virtue, so further advancement brings danger. If it can take uprightness as its aspiration, then although it appears as a reduction, it is actually not a reduction, but rather a true gain.

六三，三人行則損一人，一人行則得其友。象曰：一人行，三則疑也。六三本為上六，與坤同體，若連茹彙征，三人並行，則反非益上之道也。六四，損其疾，使遄有喜，無咎。象曰：“損其疾”，亦可喜也。六三志應於上，近不相得，不固其路使速應於上，則初九之應無所間阻，故曰“損其疾”，使彼有喜，故己亦可喜而無咎也。

The Line Statement of the third line says, "If three people walk together, one will be lost; if one person walks alone, he will find a friend." The Image Commentary says, "If one person walks alone, three will be doubtful." The third line originally comes from the sixth line of the Qian hexagram and shares the same structure as the Kun hexagram. If the three yin lines move upward together like pulling up a weed whose roots are connected, this is not the proper way to increase the superior position. The Line Statement of the fourth line says, "Reduce the illness, so that quickly there will be joy, without blame." The Image Commentary says, "Reducing the illness" is also a cause for joy. The third line's heart and will correspond to the ninth line above, but it is not in harmony with the fourth line. If the fourth line does not block the third line's path and allows it to move upward quickly, then the proper correspondence between the first line and the fourth line will not be obstructed. Therefore, it is said, "Reduce the illness"—remove the root of the problem, so that the other party will be joyful, and thus oneself will also be joyful without blame.

六五，或益之十朋之龜，弗克違，元吉。象曰：六五元吉，自上祐也。龜弗能遠，言受益之可必，信然不疑也。“或益之”，上九自外來而比之，況其下者乎!上九，弗損益之，無咎，貞吉。利有攸往，得臣無家。象曰：“弗損益之”，大得志也。上九本為九三，雖為損下，其實上行，故云“弗損益之”。損終反益，反如益卦損上而益下，則可大得志，至於得臣無家，(咎)［言］所有之多也。以剛在上，受下之益多矣，故(大川)［無所］施損，當反益於下，故曰“弗損益之”。

The Line Statement of the Fifth Line says, "Perhaps it receives a turtle worth ten strings of pearls, and cannot be resisted, thus bringing great good fortune." The Image Commentary says, "The great good fortune of the Fifth Line is because it is favored by the superior." Even a turtle worth ten strings of pearls cannot resist it, indicating that receiving benefits is certain and reliable. The phrase "perhaps it receives" refers to the Nine at the Top coming from outside the hexagram to attach itself. If even the Nine at the Top does so, how much more so do the lines below? The Line Statement of the Nine at the Top says, "It does not harm or benefit, without blame, and is auspicious when kept true. It is advantageous to go on, and to gain a minister without a home." The Image Commentary says, "Not harming or benefiting," is the great fulfillment of its will. The Nine at the Top originally came from the Third Line of the Tai hexagram, moving upward. Although it is called reducing below, in reality it is moving upward, so it says "not harming or benefiting" — there is no need to harm others and thus naturally benefits. When reduction reaches its limit, it turns into benefit, just as in the Yi hexagram, reducing above to benefit below. In this way, one can fully realize one's will, leading to "gaining a minister without a home," meaning the number of people under one's control is great ("blame" should be "speech"). The Nine at the Top, being yang and occupying the highest position, has already received much benefit from below, so there is nothing more to reduce or subtract. Therefore, it should instead benefit those below, hence the statement "not harming or benefiting."

益。利有攸往，利涉大川。彖曰：益，損上益下，民說無疆。自上下下，其道大光。“利有攸往”，中正有慶。“利涉大川”，木道乃行。益動而巽，日進無疆。天施地生，其益無方。凡益之道，與時偕行。象曰：風雷益，君子以見善則遷，有過則改。上巽下動者，損上益下之道，木以動而巽，故“利涉大川”。否卦九四下而為初九，故曰“天施地生”，又曰“損上益下”，又曰“自上下下”。

The Hexagram Yi says: "It is advantageous to go somewhere, and advantageous to cross great rivers." The Commentary on the Judgment says: "Yi means reducing from above to benefit below, so the people are delighted without limit. When those in superior positions descend to be with the people below, their way becomes greatly bright. 'It is advantageous to go somewhere' because of the correctness of the middle and the uprightness of the position. 'It is advantageous to cross great rivers' because the way of wood is then carried out. Yi is dynamic and compliant, so virtue advances without limit. Heaven gives, Earth produces, and its benefit has no fixed direction. The way of benefiting is to go with the times." The Image Commentary says: "Wind and Thunder, the gentleman is thus able to see good and move towards it, and to correct his faults." The upper trigram is Xun and the lower trigram is Zhen, which is the way of reducing from above to benefit below. Xun belongs to wood in the Five Phases, and wood, by being dynamic and compliant, enters the water, so 'it is advantageous to cross great rivers.' The Hexagram Yi is formed by the movement of the line nine in the fourth of the Hexagram Pu to become the line nine at the beginning, so the Commentary on the Judgment says 'Heaven gives, Earth produces,' and also says 'reducing from above to benefit below,' and also says 'those in superior positions descend to be with the people below.'

初九，利用為大作，元吉，無咎。象曰：“元吉無咎”，下不厚事也。以剛陽之德施益於下，故利用大作。然必元吉乃無咎也。六二，或益之十朋之龜，弗克違，永貞吉。王用享于帝，吉。象曰：“或益之”，自外來也。“或益之十朋之龜弗克違”，言損上益下之道，理不可易，人皆信之，雖十朋之龜亦不能違此道也。往見損，九五居中體柔，蒙上之益，修報於下，享帝之美，莫盛此焉。“或益之”，必有自外來而益之者也。

The line statement of the first line says, "It is advantageous to carry out great undertakings; the beginning of good fortune, no blame." The image commentary says, "The beginning of good fortune, no blame," because the lower part does not engage in excessive affairs. The first line, with its yang strength, distributes benefits to the people below, so it is suitable for great undertakings; however, it must achieve great good fortune to avoid blame. The line statement of the second line says, "Someone gives a tortoise shell worth ten friends, which cannot be refused; maintaining sincerity brings good fortune. The king offers sacrifices to the deity, which is good." The image commentary says, "Someone gives," meaning it comes from outside. The phrase "someone gives a tortoise shell worth ten friends, which cannot be refused" means the principle of reducing from above to benefit below is unchangeable; everyone believes in it, even a tortoise shell worth ten friends cannot contradict this principle. This idea was already mentioned in the fifth line of the hexagram of loss; the fifth line is in the center and has a gentle nature, receiving benefits from above, and cultivating virtue to repay those below. Offering sacrifices to the deity is the greatest virtue. The phrase "someone gives" certainly means that there is an external benefit coming to it.

六三，益之用凶事，無咎。有孚中行，告公用圭。象曰：益用凶事，固有之也。

The line statement of the third line says, "Using the principle of benefit for calamitous affairs brings no blame. With sincere faith and acting in the middle way, one presents a jade to the prince." The image commentary says, "Using the principle of benefit for calamitous affairs is inherent." Applying the principle of benefit to relief in times of famine, disaster, and misfortune brings no fault; maintaining sincere faith and acting in the middle way, one presents a jade to the prince. This responsibility of aiding in times of hardship is inherently its duty.

中行者，不私於應，無所偏繫也。用心不私，以拯凶難，雖非王者之佐，可以用之牧伯以為藩屏之臣矣。體躁居陽，上有剛應，持此施益，用拯凶難，乃其固能也，故無咎可必。然亦須執禮告上公而行，方合中道，其曰“告公”者，未足專進為王者之佐也。

The "middle way" mentioned in the line statement of the sixth line of the "Yi" hexagram refers to acting by maintaining the middle path, not favoring one's corresponding line, and not clinging to any particular object. With a mind free from private intentions, using this sincerity to help those in danger, such a person may not yet be qualified to serve as a great minister assisting the king, but he is already capable of being appointed as a local governor, serving as a strong support for the royal house. The sixth line is a yin line, weak and restless, occupying a yang position. Above it is the ninth line, a strong line, corresponding to it. With such a nature, carrying out the action of benefiting and rescuing from danger is its inherent ability, so it is said that there will be no mistake. However, it still needs to report to the three dukes according to propriety before taking action, thus conforming to the middle path. The line statement only mentions "reporting to the dukes" and not "reporting to the king," indicating that it is not yet sufficient to be directly employed as an assistant to the king.

六四，中行告公從，利用為依遷國。象曰：“告公從”，以益志也。以陰居陰，體巽應卑，持此施益，可以為依遷之國。純用卑柔，仍告上公見從，方可用事，無剛故也。不足告王，故曰“告公”。本為初六，寄位於四，居陰體巽，所趨在下，以為依遷之國，人所容信，然必中行不私，然後可告必見從，蓋上以益下為心也。

The sixth line of the fourth position in the "Benefit" hexagram says: "Maintaining the middle path and seeking the approval of the Three Dukes will result in obedience, and it is appropriate to establish a place for relocation." The "Image Commentary" explains "seeking the approval of the Dukes" as the extension of the aspiration to benefit the world. The fourth line, which is a yin line in a yin position, belongs to the trigram Xun (Wind) and corresponds to the initial nine, which is low and below. With such qualities, it can become an object of reliance for others seeking relocation. It relies entirely on gentle and yielding methods, and must seek the approval of the Three Dukes before taking action, because it lacks the quality of firm strength. Its strength is insufficient to reach the ruler, so it only mentions "seeking the approval of the Dukes." This line originally belonged to the first line, now occupying the fourth position. Being in a yin position and belonging to the trigram Xun, its aspirations are directed downward, thus being able to serve as a place for others to rely on and be accepted by the people. However, it must act with adherence to the middle path and without personal bias, and only after seeking approval will it be obeyed, because those in higher positions originally intend to benefit the people below.

九五，有孚惠心勿問，元吉。有孚惠我德。象曰：“有孚惠心”，勿問之矣。“惠我德”，大得志也。上九，莫益之，或擊之，立心勿恆，凶。象曰：“莫益之”，偏辭也。“或擊之”，自外來也。體剛質巽，志應在下，位亢於上，故立心勿恆。“或擊之”，反“或益之”之義為文，故又云“自外來”也。未嘗損己而云“莫益之”，作易者因益卦而言爾。

The "Line Statement" of the "Increase" hexagram, line nine five, says: "With a sincere heart to benefit others, there is no need for divination, great good fortune. The people of the world also sincerely honor my virtue." The "Image Commentary" says, since there is a sincere heart to benefit others, there is no need for divination; "benefit me with virtue" means the aspiration to increase the world is greatly realized. The "Line Statement" of line upper nine says: "No one comes to increase him, but instead someone attacks him, his mind cannot maintain constancy, danger." The "Image Commentary" says, "no one increases him" is a statement of being fixed in one direction; "someone attacks him" means calamity comes from outside. Line upper nine, though of yang strength, has a nature belonging to xun, and his mind should be in the lower line six three, yet he occupies the highest position of the hexagram, so his mind cannot maintain constancy. The phrase "someone attacks him" is a reversal of the meaning of line six two "someone increases him," so the "Image Commentary" also says "from outside." Line upper nine does not actually diminish himself, yet the "Line Statement" says "no one increases him," which is the wording used by the author of the Book of Changes in accordance with the intent of the "Increase" hexagram.

夬。揚于王庭，孚號有厲。告自邑，不利即戎，利有攸往。益而不已必決，故受之以夬。彖曰：夬，決也，剛決柔也，健而說，決而和。“揚于王庭”，柔乘五剛也；“孚號有厲”，其危乃光也。“告自邑，不利即戎”所尚乃窮也；“利有攸往”，剛長乃終也。

The Hexagram Statement of 《Guai》 says: "Publicly expose the faults of the petty person in the king's court, issue sincere commands to the people while remaining cautious. Begin by admonishing from one's own territory, it is not advisable to immediately resort to military force, but it is favorable to go somewhere." The 《Xu Gua Zhuan》 says, because increase without limit will inevitably lead to rupture, so after the Hexagram 《Yi》 comes the Hexagram 《Guai》. The 《Tuan Zhuan》 says, 《Guai》 means to decide and remove, it is the gathering of many yang lines removing one yin line; the lower trigram is Qian (Heaven) which is strong and vigorous, and the upper trigram is Dui (Lake) which is harmonious and joyful, thus decision is accompanied by harmony. "Publicly expose in the king's court" is because the sixth line, a single yin line, is above five yang lines; "sincere command with danger" is because knowing the danger, the path becomes bright. "Admonish from one's territory, not advisable to immediately use military force" is because excessive reliance on force leads to a dead end; "favorable to go somewhere" is because yang lines have reached their peak, and removing the yin line is the completion of the matter.

不可以必勝而忽慢，故能矜慎則愈光也。除惡務本，故利有所進而後為德乃終。象曰：澤上於天，夬，君子以施祿及下，居德則忌。君子道長，故非德之禁可以必行，然不可恃令之行，無恩以及下也。

One should not become careless or negligent just because they are certain of victory. Therefore, the more one is solemn and cautious, the more brilliant their path becomes. To eliminate evil, one must start from the root, so one must proceed steadily, and only then can virtue and achievements be fully realized. The Great Image says: water rising from a marsh to the heavens, this is the hexagram of Guai. The gentleman learns from this that he should distribute hisofficial stipend and favors to the people, dwell in virtue, and remain unassuming. The gentleman's way is growing, so anything contrary to virtue can be resisted, and commands will be carried out surely. However, one must not rely solely on the enforcement of orders without also bestowing grace upon the people below.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。言能慮勝而往則無咎。九二，惕號，莫夜有戎勿恤。象曰：“有戎勿恤”，得中道也。警懼申號，能孚號而有厲也。以必勝之剛，決至危之柔，能自危慮，雖有戎何恤!能得中道，故剛而不暴。

The Hexagram Gua's First Line says: "The big toe is strong and advances urgently, but going forward cannot achieve victory, thus becoming a mistake." The Image Commentary says that knowingly advancing without victory is the mistake. This means that if one can estimate beforehand that victory is certain and then advance, there will be no mistake. The Second Line says: "Remaining vigilant and commanding the people, even if there is an attack in the evening, there is no need to worry." The Image Commentary says, "There is an army but no need to worry" because the Second Line holds the center. Remaining vigilant and repeatedly issuing commands is exactly what the Hexagram Statement refers to, which is commanding with sincerity while being mindful of danger. Using the decisive yang to overcome the extremely dangerous yin, and also being cautious and thinking of potential dangers oneself, then even if there is an attack, what is there to worry about? Being able to hold the center, thus being strong without being harsh.

九三，壯于頄，有凶。君子夬夬，獨行遇雨若濡，有慍，無咎。象曰：“君子夬夬”，終無咎也。九三以陽居陽，進決於上，是壯于頄也。不得中道，過壯或凶，故曰“有凶”。君子明於事幾，能夬於用夬，進而緩之以善其終，不假用眾，故曰“獨行”；使之悅從，故曰“遇雨若濡”。君子之心終［無繫累］，故必有慍。雖其有慍，於正無害，故［曰］“無咎”，［故］君子之道綽然餘裕，終不為咎也。

The line statement of the "Gua" hexagram's Nine in the Third says: "Strong and vigorous, it is evident on the cheekbone, there is danger. The gentleman decisively carries out his judgment, proceeds alone and encounters rain as if being dampened, though it brings resentment, there is no fault." The image commentary says, the gentleman decisively carries out his judgment, ultimately will not have any fault. Nine in the Third, with a yang line in a yang position, insists on advancing upward, decisively removing the Six at the Top, this is called "strong on the cheekbone," where strength is fully displayed on the face. It does not hold the middle path, excessive strength may lead to danger, so it says "there is danger." The gentleman clearly perceives the subtle aspects of things, can decisively act when judgment is needed, while advancing he also knows how to moderate, seeking a good ending, without relying on others' help, thus it says "proceeding alone"; making the other party willingly comply, thus it says "meeting rain as if being dampened." The gentleman's mind ultimately has no lingering attachments, so he inevitably incurs resentment. Although resentment arises, it does not affect the right path, thus it says "there is no fault." The way of the gentleman is ample and sufficient, ultimately not becoming a mistake.

九四，臀無膚，其行次且，牽羊悔亡，聞言不信。象曰：“其行次且”，位不當也。“聞言不信”，聰不明也。一陰在上，眾陽爭趨，三其正應，己獨乘之，故行止皆凶。牽羊者必讓而先之，則為力也易，溺於所趨，必不能用，故曰“聞言不信”，溺於心者，聽必不聰。九五，莧陸夬夬，中行無咎。象曰：“中行無咎”，中未光也。陽近於陰，不能無累，故必正其行然後免咎。上六，無號終有凶。象曰：無號之凶，終不可長也。

The line statement of the fourth line of the Gua of Jué says: "The buttocks have no flesh and movement is hesitant and difficult; if one can let the sheep lead the way and oneself follow behind like herding sheep, regret will vanish, but alas, one does not believe this advice." The Image Commentary says, "Its movement is hesitant" because it is in an improper position; "hearing words but not believing" is because the ears and eyes are dull and unclear. The sixth line at the top, being a single yin, is high above, with all the yang lines rushing to it. The third line and the sixth line were originally in a proper correspondence, but the fourth line alone rises above the third, so whether moving forward or stopping, there is danger. When herding sheep, one must let the sheep lead and oneself follow, thus using less effort; the fourth line is immersed in the thoughts of rushing forward, and thus surely does not apply this principle, hence "hearing words but not believing" — those whose hearts are overwhelmed by desires cannot understand anything. The line statement of the fifth line says: "Like removing the plant Xianlu decisively, proceeding with firmness and staying on the middle path, there will be no mistake." The Image Commentary says, "Proceeding on the middle path without blame" refers to the virtue of being in the center not yet being fully bright. The fifth line, a yang line, is closely adjacent to the sixth line, a yin line, and cannot be entirely free from entanglement, so it must correct its own conduct before it can avoid blame. The line statement of the sixth line says: "No place to call for help, ultimately resulting in danger." The Image Commentary says, the danger of being unable to call for help is because a single yin cannot remain long at the top above all the yang lines.

姤。女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。“勿用取女”，不可與長也。天地相遇，品物咸章也，剛遇中正，天下大行也。姤之時義大矣哉!非中爻不能備卦德，故曰“剛遇中正”。象曰：天下有風，姤，后以施命誥四方。上所以用柔於下者，誥令莫大焉。

The hexagram Gou says: "A woman is too strong, do not marry her." The Commentary on the Judgment says: Gou means meeting, which is when one yin line meets many yang lines. "Do not take the woman" means one should not stay with her for long. The meeting of heaven and earth's yin and yang brings forth the growth of all things; when yang meets the central and upright position, education can spread throughout the world. The significance of the time represented by Gou is indeed great! One cannot fully embody the virtue of the hexagram without the central line, so the Commentary on the Judgment especially mentions "Yang meeting the central and upright." The Great Image Commentary says: The wind blows over the world, which is Gou. The king thus understands that he should issue decrees and announce them to all directions. Those in power should govern the people with a gentle approach, and nothing is more important than issuing decrees and announcements.

初六，繫于金柅，貞吉。有攸往，見凶。羸豕孚蹢躅。象曰：“繫于金柅”，柔道牽也。金柅二物也，處姤之時，不牽於近則所往皆凶。孚，信也。豕方羸時，力未能動，然至誠在於蹢躅，得申則申矣。如李德裕處置閹宦，徒知其帖息威伏，而忽於志不(忘)［妄］逞，照察少不至則失其幾也。

The line statement of the first line of the Gou hexagram says, "Bound to the metal brake, upholding the correct path brings good fortune. If one moves forward, there will be danger. A weak pig is determined to struggle and leap about." The image commentary explains that "bound to the metal brake" refers to the way of yin being restrained. "Metal" and "brake" are originally two different things. At the time of meeting, if the initial yin line does not get held back by the nearby nine in the second position, moving forward anywhere will bring danger. "Fa" means sincerity and trust. When the pig is weak, it still lacks the strength to move, but its whole heart is set on struggling and leaping. Once it gains power, it will act out its intentions. This is like Li Deyu of the Tang dynasty dealing with eunuchs, who only saw their outward submission and fear, but neglected the persistent desire within them. If oversight occurs even slightly, the opportunity for prevention is lost.

九二，包有魚，無咎，不利賓。象曰：“包有魚”，義不及賓也。九三，臀無膚，其行次且，厲無大咎。象曰：“其行次且”，行未牽也。行而無所與遇，故曰“行未牽也”，進退無所繫也。九四，包無魚，起凶。象曰：無魚之凶，遠民也。

The Gou hexagram's Nine in the Second line statement says, "There is a fish wrapped in the kitchen, no fault, but it is not appropriate to give it to guests." The Image Commentary says, "A wrapped fish" means by principle this fish is not due to the guests. The Nine in the Third line statement says, "The buttocks have no flesh, walking is hesitant and difficult to advance, though there is danger, there is no great fault." The Image Commentary says, "Its movement is hesitant" because when it moves forward there is nothing to bind it. The Nine in the Third line moves forward but does not meet a corresponding object, so it says "movement without binding," meaning whether to advance or retreat there is nothing to be attached to. The Nine in the Fourth line statement says, "There is no fish in the wrapped package in the kitchen, movement brings danger." The Image Commentary says, the danger of no fish is because the Nine in the Fourth line has distanced itself from the people below.

九五，以杞包瓜，含章，有隕自天。象曰：九五含章，中正也。“有隕自天”，志不舍命也。杞之為物，根固於下，瓜之為實，潰必自內。九五以中正剛健含章宅尊，而遇陰柔浸長之時，厚下安宅，潰亂是防，盡其人謀而聽天命者也。“以杞包瓜”，文王事紂之道，厚下以防中潰，盡人謀而聽天命者歟!上九，姤其角，吝無咎。象曰：“姤其角”，上窮吝也。窮不知變，吝之道也。

The line statement of the Gou hexagram's Nine in the Fifth says, "Using the branches and leaves of the杞 tree to wrap a melon, containing beauty within, good fortune will descend from heaven." The Image Commentary says that Nine in the Fifth contains beauty within because it is in the center and upright; "a falling star from heaven" means its aspirations do not contradict the mandate of heaven. The杞 tree has roots deeply planted in the earth; the melon, as a fruit, tends to rot from within. Nine in the Fifth, with its virtuous and strong character, contains beauty within and holds a high position, yet encounters a trend where yin is gradually increasing. Therefore, it treats the people kindly and stabilizes its position, guarding against internal collapse. This is the way of making full human effort and then submitting to heaven's will. "Using the杞 to wrap the melon" describes exactly the way King Wen of Zhou treated King Zhou of Shang: treating the people kindly to prevent internal decay, making full human effort and then submitting to heaven's will. The line statement of the Upper Nine says, "Meeting someone at the horn, there is regret, but no fault." The Image Commentary says, "Meeting at the horn" is because it is at the very top and reaches an extreme, leading to regret. Reaching an extreme without knowing change leads to regret.

萃。亨，王假有廟，利見大人，亨利貞。用大牲吉，利有攸往。姤者遇也，物相遇而後聚，故受之以萃。與渙卦義同，故繇辭互見。萃而不見大人之德，吝道也。彖曰：萃，聚也，順以說，剛中而應，故聚也。“王假有廟”，致孝享也。“利見大人亨”，聚以正也。“用大牲吉，利有攸往”，順天命也。觀其所聚而天地萬物之情可見矣。象曰：澤上於地，萃，君子以除戎器，戒不虞。

The hexagram "Cui" states: "It is smooth, the king comes to the ancestral temple for worship, it is favorable to meet a great person of virtue, smooth and favorable to maintain the correct path. Using large sacrificial animals brings good fortune, it is favorable to go somewhere." The "Xu Gua Zhuan" says that "Gou" means meeting, after all things meet, they gather together, so the hexagram "Gou" is followed by "Cui." The hexagrams "Cui" and "Huan" share similar meanings, so their hexagram and line statements can be referred to together. Gathering together but not seeing a great person of virtue in charge is a path that leads to regret. The "Tuan Zhuan" says that "Cui" means gathering, with the lower trigram "Kun" representing compliance and the upper trigram "Dui" representing joy, the nine in the fifth position, a yang line in the center, corresponds with the six in the second position, thus enabling gathering. "The king comes to the temple" indicates that filial piety is expressed through sacrificial offerings; "favorable to meet a great person of virtue" means gathering should be based on the correct path; "using large sacrificial animals brings good fortune, favorable to go somewhere" indicates following the mandate of heaven. Observing the principles of gathering, the true nature of heaven and earth and all things becomes clear. The "Daxiang Zhuan" says that a marsh gathering on the ground is "Cui," so the gentleman learns to repair weapons and be prepared for unexpected changes.

聚而致享，必有廟乃盡其實。聚而不見大人之德，吝道也。聚不以正，私邪勝也。富聚之世，順天之命，用大牲有所進為宜。散而通之，順天命而不凝於物也。凝一作疑。

Human hearts come together and then offer sacrifices and worship, but it is necessary to have ancestral temples in order to fully express this sincerity. When people gather but do not see a person of great virtue, it is a path that leads to regret. When gathering without following the right path, private intentions and evil thoughts dominate. In an era where wealthy people gather, following the command of Heaven, offering large sacrifices such as cattle and sheep and making progress is appropriate. To disperse what has been gathered and allow it to circulate is to follow the mandate of Heaven and not to stagnate in specific things. The character "凝" is alternatively written as "疑".

初六，有孚不終，乃亂乃萃。若號一握，為笑勿恤，往無咎。象曰：“乃亂乃萃”，其志亂也。萃聚之世，物各以近相求，所處遠者，雖有其應，不能專一。初六履不以中，萃而志亂，故為眾輕侮，若能啼號齊諮，專一其守，不恤眾侮，則往而無咎。

The first line of the "Cui" hexagram says: "Though sincere, one cannot persist, thus the mind is confused and follows others in gathering. If one calls out loudly, even if a crowd mocks, there is no cause for worry, and going forward will not result in error." The Image Commentary says, "Because the mind is confused, gathering occurs." In an era of gathering, all things seek each other nearby. Those in distant positions, although having the correct responding line, find it difficult to remain steadfast. The first line acts improperly, follows others in gathering, and has a scattered mind, thus being looked down upon and insulted by others. If one calls out earnestly, laments, and reflects on oneself, remaining steadfast in one's conduct and not taking others' insults to heart, then going forward will not result in error.

六二，引吉，無咎。孚乃利用禴。象曰：“引吉無咎”，中未變也。物思其聚之時，能自持不變，引而後往，吉乃無咎。凡言“利用禴”，皆誠素著白於幽明之際，未孚而略禮，則神怒而民怨。六三，萃如嗟如，無攸利。往無咎，小吝。象曰：“往無咎”，上巽也。九四，大吉，無咎。象曰：“大吉無咎”，位不當也。位非極顯而有物之萃，非大吉則悔吝必矣。

The Line Statement of the Sixth Line of the "Cui" hexagram says: "If drawn upward, it is auspicious and without blame. If the mind is sincere, it is appropriate to use a simple sacrifice." The Image Commentary says, "Being drawn upward brings auspiciousness and no blame" because it maintains the virtue of being in the central position. When all things are eager to gather, the Sixth Line remains steadfast and unchanging, waiting to be recommended before proceeding, thus achieving auspiciousness without blame. Any mention of "using a simple sacrifice" refers to sincerity that is clearly evident between humans and spirits. If sincerity has not yet reached the spirits and people, then reducing ceremonial rites would provoke the anger of the spirits and the resentment of the people. The Line Statement of the Sixth Line says: "Desiring gathering but only lamenting, there is no benefit. Proceeding does not bring blame, but there is some regret." The Image Commentary says, "Proceeding without blame" is because the Sixth Line is gentle and is accepted by the superior line. The Line Statement of the Fourth Line says: "Great auspiciousness, no blame." The Image Commentary says, "Great auspiciousness without blame" is because it is not in the most prominent position. The Fourth Line is not in the most exalted position, yet many things gather toward it. If it were not great auspiciousness, regret and sorrow would certainly follow.

九五，萃有位，無咎。匪孚，元永貞，悔亡。象曰：“萃有位”，志未光也。居得盛位不能見，以大人之德繫應於二，故曰“有位”，履非不正，故無咎。然非君人之大信，為德非厚，不能無悔，故元永貞而後悔亡。上六，齊諮涕洟，無咎。象曰：“齊諮涕洟”，未安上也。以陰居上，極物之萃，非所堪也。

The line statement of the fifth line of the "Cui" hexagram says: "Gathering the world and occupying a high position, there is no fault. If not yet trusted by the people, one should hold to the virtue of original goodness, constancy, and uprightness, then regret will disappear." The image commentary says, "Cui has a position" means its aspirations are not yet broad enough. Although the fifth line is in a great position, it cannot manifest the virtue of the great man throughout the world, but only focuses on the correct correspondence with the second line. Therefore, the line statement only says "has a position"; its position is not incorrect, so there is no fault. However, since it has not yet established great trust over the world and its virtue is not deep enough, it is impossible to have no regret. Therefore, it must hold to original goodness, constancy, and uprightness, then regret will disappear. The line statement of the sixth line above says: "Sighing and wailing, tears flowing, there is no fault." The image commentary says, "Sighing and weeping" is because it is in a high position but cannot be at ease. The sixth line, being yin and soft, is at the very top, bearing the extreme gathering of all things, which is not something it can bear.

升。元亨，用見大人勿恤，南征吉。彖曰：柔以時升，巽而順，剛中而應，是以大亨。“用見大人勿恤”，有慶也，“南征吉”，志行也。象曰：地中生木，升，君子以順德積小以高大。萃者聚也，聚而上者謂之升，故受之以升。乾之九二利見大人而以時之止，升之九二有六五配合之慶，故可見大人之德，南征而勿恤也。

The hexagram "Ascending" says: "Greatly prosperous, by this one may see a great virtuous person without worry, and going south is auspicious." The commentary on the judgment says that the yin and flexible rises in accordance with the time, with the lower trigram Xun (wind) and the upper trigram Qian (heaven) being in harmony, and nine two, a yang line in the center, corresponding with six five, thus achieving great prosperity. "To see a great person without worry" refers to receiving blessings; "going south is auspicious" refers to the realization of one's aspirations. The great image commentary says that trees grow from the earth, which is the meaning of "ascending." Thus, the gentleman understands that he should follow virtue and accumulate small things to achieve greatness. The sequence of hexagrams says that "Cui" is gathering, and gathering upward is called "ascending," so the hexagram "Cui" is followed by "ascending." The hexagram "Qian" also says "favorable to see a great person," but because the time is not yet ripe, it must stop. In the hexagram "ascending," nine two has six five to correspond with it, thus being able to manifest the virtue of a great person and go south without worry.

初六，允升，大吉。象曰：“允升大吉”，上合志也。允，信也。自信於己，與上合志而升。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。與萃六二同。九三，升虛邑。象曰：“升虛邑”，無所疑也。上皆陰柔，往無所疑。

The first line of the "Ascending" hexagram says, "With sincerity and truth, ascending brings great good fortune." The Image Commentary explains that "Allowing ascent brings great good fortune" because it aligns with the aspirations above. "Allowing" means sincerity. When one's inner nature is solid and trustworthy, it harmonizes with the yang line above and ascends together. The second line says, "With sincerity, it is appropriate to offer a modest sacrifice, without fault." The Image Commentary states that the sincerity of the second line brings joy. This is similar to the reasoning in the second line of the "Gathering" hexagram. The third line says, "Ascending into an empty city." The Image Commentary explains that "ascending into an empty city" is because the path ahead is unobstructed. Above the third line are all yin lines, so proceeding forward encounters no doubts.

六四，王用亨于岐山，吉無咎。象曰：“王用亨于岐山”，順事也。六五，貞吉升階。象曰：“貞吉升階”，大得志也。柔中極尊，不拒來者，使物皆階己而升，正而且吉，志宜大獲也。易所謂“得志”者，聖賢獲其願欲。得臣無家，堯之志也，貞吉升階，舜之志也。上六，冥升，利于不息之貞。象曰：冥升在上，消不富也。

The Line Statement of the Sixth Line of the hexagram "Ascending" says, "The king holds a sacrifice at Mount Qi, which is auspicious and without fault." The Image Commentary says, "The king holding a sacrifice at Mount Qi" is a proper action. The Line Statement of the Fifth Line says, "Maintaining uprightness brings good fortune, ascending step by step." The Image Commentary says, "Maintaining uprightness brings good fortune and ascending step by step" indicates that one's aspirations are greatly realized. The Fifth Line is a yin line that is upright and occupies the highest position. It does not reject those who come to rely on it, allowing all to use it as a step to advance. It is proper and auspicious, so its aspirations naturally achieve great results. The "realizing one's aspirations" mentioned in the Book of Changes refers to the realization of the aspirations of sages and virtuous people. The Book of Documents says that Shun "obtained virtuous ministers and forgot his own family," which was the aspiration of Yao; "maintaining uprightness brings good fortune and ascending step by step" was the aspiration of Shun. The Line Statement of the Upper Sixth Line says, "Rising blindly in darkness, it is appropriate to hold fast to the unceasingly upright path." The Image Commentary says, rising blindly in darkness and occupying the highest position will only diminish rather than enrich.

困。亨貞，大人吉，無咎，有言不信。彖曰：困，剛掩也。險以說，困而不失其所亨，其唯君子乎!“貞大人吉”，以剛中也；“有言不信”，尚口乃窮也。象曰：澤無水，困，君子以致命遂志。升而不己必困，故受之以困。困於險下，柔不自振，非窮而能亨，致命遂志者也。

The hexagram "困" states: "It is favorable to maintain the right course, the person of great virtue attains good fortune, without fault, but at this time words are not believed." The "Commentary on the Judgment" says: "Confusion arises when yang is obscured by yin. Though in peril, one remains harmonious, and even in hardship, one does not lose the way of favorable development; this is probably only achievable by the gentleman." "The virtuous person is auspicious" because nine two and nine five are yang lines in the center; "words are not believed" indicates that over-reliance on words leads to a dead end. The "Image Commentary" says: "A marsh without water," which is "困." The gentleman thus understands the necessity of sacrificing one's life to fulfill one's aspirations. The "Sequence of Hexagrams" says: when ascent continues without limit, confusion inevitably follows, hence the hexagram "升" is followed by "困." Being trapped in peril, the yin lines cannot rise on their own, and thus one is not the person who can remain unimpeded in hardship and sacrifice one's life for one's aspirations.

初六，臀困于株木，入于幽谷，三歲不覿。象曰：“入于幽谷”，幽不明也。處困者正乃無咎，居非得中，故幽而不明。九二，困于酒食，朱紱方來，利用享祀，征凶，無咎。象曰：“困于酒食”，中有慶也。困危之際，物思所附。九二以剛居中正，大人之吉，上下交說，不施聰明，美物方至，然未可有為，故以祭則吉，以征則凶，征雖或凶，於義無咎。際一作世。

The line statement of the initial line of the Hexagram of Being Entrapped says, "The buttocks are trapped on a dry tree stump, falling into a deep valley, three years without seeing the sun." The Image Commentary says, "Entering the deep valley" is because of darkness and lack of clarity. In a state ofpredicament, maintaining uprightness avoids mistakes. The initial line is neither central nor upright, hence the darkness and lack of clarity. The line statement of the second line says, "Trapped in abundance of food and drink, the red sacrificial robe is being presented, it is appropriate to hold a worship ceremony, but going to war is dangerous, yet there is no mistake." The Image Commentary says, "Being trapped in food and drink" is because it is central and brings blessings. In times of hardship and danger, everyone seeks support. The second line, with a strong yang in the central position, represents the auspicious sign of a great virtuous person. Both above and below are willing to approach it. It does not display its wisdom, and good things come naturally. However, at this time, great actions are not yet appropriate, so it is auspicious to hold a worship ceremony, but dangerous to go to war. Although going to war may be risky, it is not wrong in terms of righteousness. The character '际' is alternatively written as '世'.

六三，困于石，據于蒺藜，入于其宮不見其妻，凶。象曰：“據于蒺藜”，乘剛也；“入于其宮不見其妻”，不祥也。九四，來徐徐，困于金車，吝有終。象曰：“來徐徐”，志在下也，雖不當位，有與也。心有偏繫，吝也，以陽履柔，故有終。

The Line Statement of the sixth line in the hexagram Guan says: "Trapped by a huge stone, supporting oneself on thornbushes, returning home but not seeing one's wife, which is ominous." The Image Commentary says, "Supporting oneself on thornbushes" is because it is above the Yang line nine in the second position; "entering the house but not seeing one's wife" is an omen of misfortune. The Line Statement of the fourth line says: "Coming slowly, trapped by a chariot with golden adornments, although there is regret there is a good ending." The Image Commentary says, "Coming slowly" is because its mind is attached to the first line six below; although it is in an improper position, it has a corresponding and harmonious companion. Having a fixed attachment is regret; the fourth line, being a Yang line on a Yin position, can restrain its strength, so it ultimately has a good ending.

九五，劓刖，困于赤紱，乃徐有說，利用祭祀。象曰：“劓刖”，志未得也；“乃徐有說”，以中直也；“利用祭祀”，受福也。以陽居陽，處困以剛，威怒以求物之來，是反為赤紱所困者也，與九二之義反矣。苟能徐以俟之，乃心有說，故曰“乃徐有說”。物既自至，以事鬼神，然後福可致焉。處困用中，可以不失其守而已，故言“利用祭祀”，然非有為之時也。

The line statement of the fifth line of the hexagram "Goon" says, "Carry out the punishments of nose-cutting and foot-cutting, being trapped by the red ceremonial robe, gradually there is joy, it is appropriate to perform worship." The image commentary says, "Nose-cutting and foot-cutting" refers to unfulfilled aspirations; "gradually there is joy" is because it is in the central and upright position; "appropriate to perform worship" is because it can receive blessings. The fifth line, with a yang line in a yang position, is in a difficult situation and uses strength alone, relying on authority and anger to force people to submit, but ends up being trapped by the red ceremonial robe, which is exactly the opposite of the meaning of the second line. If one can calmly wait, the heart naturally finds joy, so it says "gradually there is joy." Since people have already come to submit on their own, then using this to serve the spirits, blessings can be attracted. When in a difficult situation, maintaining the middle path is only to not lose one's integrity, so it says "appropriate to perform worship," but this is not the time for great achievements.

上六，困于葛藟，于臲卼，曰動悔有悔，征吉。象曰：“困于葛藟”，未當也；“動悔有悔”，吉行也。處困之極，重剛在下，不得其肆，居非所安，舉則招悔，取舍皆咎，故行然後吉。一云：“動悔有悔”，猶云動悔之悔也。

The line statement of the Sixth line at the top of the "Guan" hexagram says: "Being entangled by grapevines, in a state of instability and anxiety, a thought arises and immediately brings regret; precisely because of this regret, traveling is auspicious." The image commentary says, "Being entangled by grapevines" is due to being in an inappropriate position; "movement brings regret" indicates that such traveling is auspicious. The Sixth line is at the top of thepredicament, with strong yang below it, so it cannot act freely. Its position is unstable, and any action brings regret. It is neither taking nor letting go, so it must act in order to be auspicious. Another interpretation says, "movement brings regret" means the regret arising from movement.

井。改邑不改井，無喪無得，往來井井。汔至亦未繘井，贏其瓶，凶。彖曰：巽乎水而上水，井。井，養而不窮也；“改邑不改井”，乃以剛中也；“汔至亦未繘井”，未有功也，“贏其瓶”，是以凶也。象曰：木上有水，井，君子以勞民勸相。養而不窮，莫若勞民而勸相也。

The Hexagram of the Well states: "A city can be changed, but a well cannot be changed; the water of the well neither decreases nor increases, and people coming and going all draw water from it. The water is about to be drawn up to the mouth of the well, but the rope has not yet been pulled out completely, and the jar used for drawing water is broken, which is dangerous." The Commentary on the Judgment says: Going down into the water and bringing it up, this is the Well; the Well can sustain people without being exhausted. "Changing the city but not the well" is because the second line and the fifth line are strong and centered; "the water is almost reached but the well has not yet been drawn" indicates that the function is not yet completed; "the jar is broken" thus leads to danger. The Image Commentary says: A wooden bucket carrying water, this is the Well. The gentleman learns from this to comfort the people and encourage them to help each other. To sustain people without being exhausted, there is no better way than to comfort the people and encourage mutual assistance.

初六，井泥不食，舊井無禽。象曰：“井泥不食”，下也；“舊井無禽”，時舍也。九二，井谷射鮒，甕敝漏。象曰：“井谷射鮒”，無與也。九三，井渫不食，為我心惻，可用汲。王明並受其福。象曰：“井渫不食”，行惻也；求王明，受福也。井以既出為功，井道之成在於上六，三其正應，而又以陽居陽，充滿可汲，為五所間，功不上施，故為我心惻。然若上六明於照物，則上下遠邇皆獲其利。“井渫不食”，強施行惻，然且不售，作易者之嘆歟!

The first line of the "Well" hexagram says, "The bottom of the well is covered with mud and cannot be used for drinking; an old well is even abandoned by birds." The Image Commentary says, "The well mud is not edible" because it is at the very bottom; "the old well has no birds" because the situation has abandoned it. The second line says, "The well spring is only enough to water small fish, and the earthen jar used for drawing water is broken and leaks." The Image Commentary says, "The well bottom is shooting small fish" because there is no corresponding line above it. The third line says, "The well has been cleaned but no one comes to drink, which makes me feel sorrowful; this well is actually usable. If the king is enlightened, all people can share the blessing." The Image Commentary says, "The well is cleaned but not used" causes travelers to feel sorrowful; if one begs the king to be enlightened, one can receive the blessing. The well's function is to draw water, and the completion of the well shaft falls on the sixth line at the top. The third line and the sixth line at the top were originally in a correct correspondence, and both are yang lines in yang positions, so the well water is full and can be drawn, but it is blocked by the fifth line in the middle, so the function cannot reach up and be applied. Therefore, it says, "It makes me feel sorrowful." If the sixth line at the top can illuminate all things, then people far and near can benefit from it. The well has been cleaned but no one drinks from it, one tries to give but people feel sorrowful, yet still no one comes — this is probably the lament of the person who composed the Book of Changes.

六四，井甃，無咎。象曰：“井甃無咎”，修井也。無應於上，無敝漏於下，故但免咎而已。九五，井冽寒泉食。象曰：寒泉之食，中正也。“井冽寒泉”，美而可汲者也，剛中之德為眾所利。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。

The Line Statement of the Sixth Line of the Well hexagram says, "Using bricks and stones to build the well wall, there is no fault." The Image Commentary says, "Well walling without fault" refers to repairing the well. The Sixth Line has no corresponding line above it and no leakage below it, so it is merely free from fault. The Line Statement of the Ninth Line says, "The well water is clear and cold, suitable for drinking." The Image Commentary says, cold spring water is drinkable because the Ninth Line is in the center and upright. The well water is clear and cold like cold spring water, which is sweet and can be drawn up, and the virtue of a yang line in the center is used by all people. The Line Statement of the Top Sixth Line says, "Draw up the well water and do not cover the well mouth, with sincerity, great good fortune." The Image Commentary says, great good fortune at the top is the completion of the well's function.

革。巳日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得曰革。“巳日乃孚”，革而信之，文明以說，大亨以正。革而當，其悔乃亡。天地革而四時成，湯武革命，順乎天而應乎人。革之時大矣哉!象曰：澤中有火，革，君子以治曆明時。

The Hexagram of Revolution states: "Only on the day of change can people be trusted, great success is achieved and it is appropriate to maintain the correct course, and regret disappears." The Commentary on the Judgment says: Revolution is when water and fire extinguish each other, and two women live in the same house but their hearts do not agree, which is called revolution. "On the fourth day, trust is gained" means that only after a change can people believe. The lower trigram is Li, representing civilization, and the upper trigram is Dui, representing harmony and joy, thus achieving great success and aligning with the correct path. When revolution is properly conducted, regret disappears. Heaven and Earth undergo revolution, and the four seasons are formed. King Tang of Shang and King Wu of Zhou overturned the old mandate, above following the heavenly way and below responding to the people's will. The situation of the Hexagram of Revolution is indeed significant! The Great Image Commentary says: In the marsh, there is fire contained, which is the Hexagram of Revolution. The gentleman thus understands the need to reform the calendar and discern the seasons.

初九，鞏用黃牛之革。象曰：“鞏用黃牛”，不可以有為也。賤而無應，非大亨以正之德中堅自守，不可有為。六二，巳日乃革之，征吉無咎。象曰：“巳日革之”，行有嘉也。俟上之唱，革而往應，柔中之德，所之乃吉。九三，征凶貞厲，革言三就，有孚。象曰：“革言三就”，又何之矣!以文明炎上剛陽之德進而之兌，兌內柔外剛，勢窮必反，故以征則凶。能守正戒懼，文命告之，此三革言，彼三從命，必然可信之理也。一云：征則雖正而危。

The Line Statement of the initial line of the Gé hexagram says, "Use a yellow ox hide to bind firmly." The Image Commentary says, "Binding with a yellow ox hide" means that at this time there should be no action. The initial line is in a low position and has no corresponding line above it; it lacks the virtue of great prosperity and uprightness, so it can only remain firm and self-restrained internally, and must not act rashly. The Line Statement of the second line says, "Only act when the time for change comes, going forward brings good fortune, and there is no error." The Image Commentary says, "Change on the fourth day" means that such action will result in a good outcome. The second line waits for the initiative from above, the fifth line, and then responds to the change. By possessing the virtue of gentle and centeredness, it can go forward and achieve good fortune. The Line Statement of the third line says, "Going forward recklessly brings misfortune; maintaining uprightness also brings danger; the proposal for change is three times in accordance with reason, thus there is trust." The Image Commentary says, the proposal for change has been three times in accordance with reason, so where else should one go! The third line, with its civil and fiery yang virtue, moves upward into the body of Dui, which is internally gentle and externally strong. When the momentum reaches its limit, it must rebound, so going forward recklessly brings misfortune. If one can maintain uprightness and caution, and issue an official proclamation to inform the other side, then on this side, three times they explain the meaning of change, and on the other side, three times they obey the command, this is a matter of certainty. Another interpretation is that although the campaign is in accordance with the right path, it still carries danger.

九四，悔亡有孚。改命吉。象曰：改命之吉，信志也。約己居陰，心無私繫，革而必當，見孚於眾，改命倡始，信己可行，故吉。九五，大人虎變，未占有孚。象曰：“大人虎變”，其文炳也。以剛居尊，說而唱下，為眾所睹，其文炳然，不卜而孚，望而可信，下觀而化，革著盛焉。大人虎變，夫何疚之有!虎變文章大，故明；豹變文章小，故蔚。

The Line Statement of the fourth line of the Gé hexagram says, "Regret disappears, and there is sincerity. Changing the heavenly mandate brings good fortune." The Image Commentary says that changing the mandate brings good fortune because it is sincere to others. The fourth line restrains itself and occupies a yin position, with no private attachments in its heart. Therefore, the change is appropriate and is trusted by the people. It leads the change, confident in its own course, thus bringing good fortune. The Line Statement of the fifth line says, "The great man changes like a tiger shedding its skin, and without divination there is sincerity." The Image Commentary says, "The great man's tiger-like transformation" refers to his brilliant virtue. The fifth line is a yang line in a superior position, harmonious and leading the people below. He is looked up to by all, his virtue shining brightly. Without divination, people trust him, and seeing him is enough to believe. The people look upon him and are influenced, thus the way of change becomes prominent and flourishing. The great man is like a tiger shedding its skin; where is there any regret? The tiger's pattern is broad, so it appears bright; the leopard's pattern is narrow, so it appears dense.

上六，君子豹變，小人革面，征凶，居貞吉。象曰：“君子豹變”，其文蔚也；“小人革面”，順以從君也。以柔為德，不及九五剛中炳明，故但文章蔚縟，能使小人改觀而從也。

The Line Statement of the Sixth Line at the Top of the "Revolution" hexagram says: "The superior person is like a leopard shedding its fur, refining his appearance; the inferior person also changes his appearance. At this time, going forward brings misfortune, but staying put and maintaining correctness brings good fortune." The Image Commentary says, "The superior person's leopard-like transformation" refers to his refined and flourishing appearance; "the inferior person's change of face" refers to their submission and obedience to the superior. The Sixth Line at the Top, being of yin and soft virtue, cannot match the brightness of the Nine in the Fifth, which is yang and central. Therefore, it only has a refined and elaborate appearance, yet it can still make the inferior persons change their appearance and become obedient.

盛德之容，顏孟以上始可以觀。若顏子變則必大變，即大人虎變，虎變則其文至也，如此則不待占而有信。君子所至之分以致文，則足以為班班之縟。革面而聽命，已不敢犯，此所謂盡飾之道，斯行者遠矣，然猶是就小成上以致其文。顏子地位，於豹變已為褻就，未必肯於此發見，此所以如愚。

The grand virtue of the great men is only evident in people like Yan Hui and Meng Zi. When Yan Hui undergoes a change, it must be a great transformation, which is called "the great man's tiger transformation." A tiger transformation reaches the ultimate refinement of cultural expression, so there is no need for divination, and trust naturally arises. A gentleman, according to his own position, can achieve cultural refinement, which is sufficient to display a remarkable and elaborate beauty. A petty person, by changing his appearance and obeying commands, dares not transgress, which is called reaching the ultimate refinement of cultural adornment. Such a way of proceeding can be carried far, but it is only in minor achievements that cultural refinement is attained. In the case of Yan Hui, "the leopard transformation" is already considered a concession for him, and he might not be willing to display himself in this way. This is why Confucius said he "appeared like a fool."

愚雖是於吾言無所不說，然必夫子省其私，始知不愚，察其人焉，惟是徇內尚質爾。然發則不小發，大抵止乃有光明，艮曰“時止則止，時行則行，其道光明”，形則著，著則明，必能止則有光明。今作事特未決，蓋非止也，止乃決為，然後就其上文章。

He said that he was foolish, precisely because he accepted every word of Confucius without hesitation; yet it was only after Confucius examined his private actions and words that it was known he was not foolish. Upon careful examination of Yan Hui, he was simply devoted to inner cultivation and valued sincerity. However, once he acted, it was not a minor action. Generally speaking, only those who can 'stop' can have brightness. The Commentary on the Judgment of the Gen hexagram says, 'When it is time to stop, stop; when it is time to act, act; thus the path is bright.' Having a fixed form allows for clarity, clarity leads to brightness, and only after being able to stop can brightness be achieved. Now, if people are slow to make decisions, that is not 'stopping'; 'stopping' is decisiveness, and only then can one achieve brilliance.

顏子見其進，未見其止，未止故未發見其所止，又必欲如所期，蓋未見夫子著心處，故未肯止，是之謂隱而未見，行而未成，是以勿用。學者至此地位，亦必如愚。然顏子(學)舉措亦無不致文中節處，自(是)謂“博我以文”，則文豈不足？但顏子不以為意，所謂“有若無，實若虛”也。有顏子之心，則不為顏子之文可也。

Confucius said about Yan Hui, "He only sees him advancing, but does not see him stopping." Since he has not stopped, he has not yet revealed where he has come to rest. Yan Hui must necessarily reach the state he has set for himself, because he has not yet fully understood Confucius's intention, so he does not stop. This is what the "Wenyan" section of the "Qian" hexagram says, "Hidden but not yet revealed, acting but not yet completed," hence it says "Do not use." When a scholar reaches this stage, he must necessarily appear like a fool. However, Yan Hui's behavior and actions never lacked accomplishment and propriety. He himself said, "Confucius used literature and classics to expand me," showing that his accomplishments were indeed sufficient. Yet Yan Hui did not take it seriously, which is exactly what Zengzi said, "Having knowledge but appearing as if not, being full but appearing as if empty." As long as one has the heart of Yan Hui, even without the embellishment of Yan Hui, it is still acceptable.

鼎。元吉亨。彖曰：鼎，象也，以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。巽而耳目聰明，柔進而上行，得中而應乎剛，是以元亨。象曰：木上有火，鼎，君子以正位凝命。正始而取新，莫先於正位而定命也。

The Hexagram of the Cauldron states: "Great good fortune, smooth and unimpeded." The Commentary on the Judgment says: The cauldron is an object symbolizing the process of putting firewood into fire to cook food. The sage cooks animals for sacrifices to the Supreme Deity, and also cooks on a large scale to serve the virtuous. The lower trigram is Xun, representing smoothness and penetration, which brings clarity of mind and perception. The line Six in the Fifth, being yin and soft, ascends to the superior position, occupies the central position, and corresponds with Nine in the Second, a yang line. Thus, great smoothness and unimpededness are achieved. The Great Image Commentary says: Fire burning on wood, this is the Cauldron. The gentleman thus understands the importance of establishing proper positions and stabilizing the mandate of heaven. To establish the beginning and to take in new things, nothing is more important than establishing proper positions and stabilizing the mandate of heaven.

初六，鼎顛趾，利出否。得妾以其子，無咎。象曰：“鼎顛趾”，未悖也。“利出否”，以從貴也。柔牽於上，必有義乃可。鼎顛趾必出否，妾從子貴，必以有子乃不悖於義也。九二，鼎有實，我仇有疾，不我能即，吉。象曰：“鼎有實”，慎所之也。“我仇有疾”，終無尤也。以陽居中，故有實，實而與物競，則所喪多矣，故所之不可不慎也。我仇謂三也，三為革為塞，固己路而為患者也，使其有疾而不能加我，則美實可保而吉可致也。然四亦惡三，三常懼焉，是有疾而無尤也。

The Line Statement of the first line of the Hexagram of the Cauldron says, "The foot of the cauldron is overturned, it is favorable to remove filth. Marrying a concubine who gives birth to a son, there is no fault." The Image Commentary says, "The cauldron's foot is overturned" does not contradict the norm; "favorable to remove filth" is to comply with the superior. The first line, being yin and soft, is drawn up by what is above, and must conform to righteousness to be effective. The foot of the cauldron being overturned is originally for removing filth; a concubine attains honor through a son, and also must truly have a son to conform to righteousness. The Line Statement of the second line says, "The cauldron is full of things, my enemy is sick and cannot approach me, it is favorable." The Image Commentary says, "The cauldron is full" is to be cautious about one's direction; "my enemy is sick," in the end there will be no resentment. The second line, with a yang line in the central position, thus has the cauldron full; having things and competing with others leads to loss, so one's direction must not be careless. "My enemy" refers to the third line, the third line causes the cauldron's handle to have an incident and the path to be blocked, being the line that blocks its own way and becomes a calamity; if it is sick and cannot harm me, then the good things in the cauldron can be preserved, and favorable outcomes can be obtained. Moreover, the fourth line also dislikes the third line, the third line is often fearful, which is precisely why it is sick and the second line has no resentment.

九三，鼎耳革，其行塞，雉膏不食，方雨虧悔，終吉。象曰：“鼎耳革”，失其義也。耳革行塞，處二陽之間，上下俱實也。上下革塞，則雖有美實而不見取。若二使應五，四使應初，則其悔可虧，故曰“方雨虧悔”，能終不固塞其路則吉可召也，革塞之則失其義矣。以陽居陽，承乘皆剛，悔也，有九四之革，其行不得上通，此鼎耳之失義也。

The Line Statement of the Third Line of the Hexagram Geng says: "The handle of the tripod has changed, movement is blocked, and the delicious wild fowl cannot be eaten; when yin and yang harmonize and rain falls, regret is reduced, and ultimately good fortune is attained." The Image Commentary says, "The change of the handle of the tripod" indicates the loss of the proper function of the handle. The change and blockage of the handle and the obstruction in movement are due to the fact that the Third Line is between two yang lines, and is surrounded by solid lines above and below. When both above and below are changed and blocked, even if there is delicious food in the tripod, it is not used. If the Second Line were to correspond with the Fifth Line and the Fourth Line with the First Line, then the regret of the Third Line could be reduced, hence it is said, "When rain comes, regret is reduced." If one can always avoid blocking one's path, good fortune can be attained; but if one persists in change and blockage, then the function of the handle is lost. The Third Line, being a yang line in a yang position, is supported and overlaid by strong lines, which is regret; and the obstruction caused by the Fourth Line prevents upward movement, which is precisely where the function of the handle is lost.

九四，鼎折足，覆公餗，其形渥，凶。象曰：“覆公餗”，信如何也!六五，鼎黃耳金鉉，利貞。象曰：“鼎黃耳”，中以為實也。居中故其耳黃，體柔故其鉉金，柔故利於貞。一作利於勁正。上九，鼎玉鉉，大吉無不利。象曰：玉鉉在上，剛柔節也。以剛居上，能貞潔如玉以成鼎道，不牽陰柔以固其節，則吉無不利。鼎，象也，足陰腹陽，耳虛鉉剛，故曰“剛柔節”也。

The Line Statement of the Fourth Line of the Hexagram of the Cauldron says: "The foot of the cauldron breaks, the delicacies of the prince are overturned, the body of the cauldron is stained and in disorder, which is dangerous." The Image Commentary says, "The delicacies of the prince are overturned, how can one account for the trust received?" The Line Statement of the Fifth Line says: "The cauldron is adorned with yellow ears and a metal bar for lifting, it is favorable to maintain the right course." The Image Commentary says, "The yellow ears of the cauldron" is because it is充实 by being in the center. The Fifth Line is in the central position, so the ears are yellow; its nature is yin and soft, so the bar is metal; it is gentle and proper, so it is favorable to maintain the right course. Another version says, "favorable to be strong and upright." The Line Statement of the Top Line says: "The cauldron is adorned with a jade bar, great good fortune, nothing is unfavorable." The Image Commentary says, the jade bar at the top signifies that both the strong and the soft are in proper measure. The Top Line, being yang and strong, is at the top, and can be as pure and upright as jade to fulfill the way of the cauldron, not swayed by yin and thus remains steadfast in its virtue, which brings great good fortune and nothing is unfavorable. The cauldron is an object of symbolic representation: the foot is yin and the body is yang, the ears are hollow and the bar is firm, thus it is said "the proper measure of strength and weakness."

震。亨，震來虩虩，笑言啞啞，震驚百里，不喪匕鬯。彖曰：“震亨，震來虩虩”，恐致福也；“笑言啞啞”，後有則也。“震驚百里”，驚遠而懼邇也，出可以守宗廟社稷以為祭主也。象曰：洊雷震，君子以恐懼修省。此卦純以君出子在而言，則震之體全而用顯，故曰“出可以守宗廟社稷”，不雜言君父共國之時也。

The hexagram Zhen says: "It is smooth. When the thunder strikes, people are startled and look around, but afterwards they laugh and talk freely; the thunder shakes a hundred miles away, and the one in charge of the sacrifice does not drop his spoon or the wine." The commentary on the judgment says: "Zhen is smooth, Zhen comes with fear," meaning that fear can bring about blessings; "laughing and talking in a soft voice" means that after the event, actions become regulated. "The thunder shakes a hundred miles" means that the distant is startled and the near is afraid; when the father king is away, the eldest son can guard the ancestral temple and state sacrifices, acting as the chief of the sacrifice. The great image commentary says: the continuous sound of thunder is Zhen, so the gentleman understands that he should be fearful in heart and examine himself. This hexagram is entirely based on the situation where the father king is away and the eldest son remains, so the structure of Zhen is complete and its function is evident, hence it says "going out one can guard the ancestral temple and state sacrifices," without involving the situation where the father king and son are in the same country.

初九，震來虩虩，後笑言啞啞，吉。象曰：“震來虩虩”，恐致福也；“笑言啞啞”，後有則也。六二，震來厲，億喪貝，躋于九陵，勿逐，七日得。象曰：“震來厲”，乘剛也。初動而之上，故曰“躋于九陵”。億，必也。六三，震蘇蘇，震行無眚。象曰：“震蘇蘇”，位不當也。蘇蘇亦索索之義，處非其地，故危困不一，能懼而改行，則無眚矣。

The Line Statement of the first line of the Zhen hexagram says, "When thunder strikes, one is startled and looks around, but later laughs and acts freely, which is auspicious." The Image Commentary says, "Zhen comes with fear" means that fear can bring about good fortune; "laughing and talking joyfully" means that after the event, one's actions become regulated. The Line Statement of the second line says, "When thunder strikes, there is danger, and one will certainly lose money, climbing up to the high hill nine times; do not seek it, and after seven days it will be regained." The Image Commentary says, "Zhen comes with danger" is because the second line is above the first line's yang. The first line moves directly upward, so it says "climbing to the nine hills." "Yi" here means "certainly." The Line Statement of the third line says, "Under thunder, the spirit is scattered and uneasy, but due to fear, there is no calamity from action." The Image Commentary says, "Zhen makes one restless" is because it is in an improper position. "Su su" means the feeling of being timid and uneasy; since the third line is not in its proper position, it is in a state of danger and hardship. If it can change its behavior due to fear, there will be no calamity.

九四，震遂泥。象曰：“震遂泥”，未光也。處眾陰之中，為眾附比，剛陽之德而以位陰，故泥而未光也。六五，震往來厲，億無喪有事。象曰：“震往來厲”，危行也，其事在中，大無喪也。懼往亦厲，懼來亦厲，能行己以危，則富貴可保，故曰“無喪有事”，猶云不失其所有也。以其乘剛故危，以其在中故無喪，禍至與不至皆懼，則無喪有事。一有云懼陰之中。

The line statement of the fourth line of the Zhen hexagram says, "Below the thunder, it sinks into mud." The image commentary says that "Zhen follows mud" is because its virtue is not yet great. The fourth line is in the midst of many yin lines, being attached to and favored by them. Though it has the virtue of yang, it is in a yin position, hence sinking and not being great. The line statement of the fifth line says, "Below the thunder, going and coming are both dangerous, but there will certainly be no loss, and it is still possible to conduct sacrifices." The image commentary says that "Zhen going and coming are dangerous" refers to the difficulty of action; since it holds to the middle, there is generally no loss. Going is dangerous, coming is dangerous, and being cautious and fearful in action preserves wealth, so it says "no loss, there is no calamity," meaning it does not lose what it originally has. The fifth line is in danger because it is above the fourth line which is yang, but it does not lose anything because it is in the middle position; since danger comes or does not come and it remains ever cautious, it does not lose anything and can still carry out its duties. Another version includes the phrase "fear in the midst of yin."

上六，震索索，視矍矍，征凶。震不于其躬，于其鄰，無咎。婚媾有言。象曰：“震索索”，中未得也。雖凶無咎，畏鄰戒也。危以動，懼以語，無交而求，則民弗與也，故以征則凶，能以鄰為懼，則可免咎。鄰謂五也，五既附四，己或與焉，則招悔而有言矣，能以鄰為戒，不待及身而戒則無咎。

The Line Statement of the Upper Sixth line of the Zhen hexagram says: "Below the thunder shaking, one is cowering and unwilling to move forward, eyes wide with fear, looking around in all directions. Going forward brings misfortune. The thunder shaking has not fallen upon oneself, but only upon the neighbor, so there is no fault. At this time, marriages and in-laws will have gossip." The Image Commentary says, "Zhen (thunder) trembling" is because it has not yet attained the middle path; although there is danger, there is no fault because seeing the neighbor leads to caution. Acting recklessly in danger and speaking without fear leads to no intimacy yet seeking help, so the people will not be attached. Therefore, going forward recklessly brings misfortune; being able to take the neighbor's situation as a warning can avoid fault. "Neighbor" refers to the Sixth in the Fifth. Since the Sixth in the Fifth has already attached itself to the Ninth in the Fourth, if the Upper Sixth also gets involved, it will bring regret and gossip. Being able to take the neighbor as a warning, and being cautious before misfortune occurs, there will be no fault.

艮其背，不獲其身，行其庭，不見其人，無咎。雖處喧閧，亦無害於為學。有人於此，或日月而至焉，亦有終日而不至者，及其久也，去者常少。若居於家，聞嬰孩之啼則有不忍之心，聞奴婢喧戾則猶有不容之意，至於市井紛囂一不與我事，何傷於存誠養志!

The Hexagram of Gen states: "Resting on the back, one is unaware of one's own body; walking through his courtyard, one does not see the people within, and there is no fault." A person may be in the midst of noise and chaos, yet it does not hinder his study. For example, there are some people who practice diligently once a month or once a day, while others may not even reach that level throughout the day. Over time, those who give up in the middle are few. If one lives at home, hearing a baby cry may stir compassion, and hearing a servant quarrel may still leave room for tolerance. As for the clamor and noise of the marketplace, it has nothing to do with me. How could it harm the cultivation of sincerity and the nurturing of the mind?

易曰：“艮其背，不獲其身，行其庭，不見其人，無咎。”夫入他人之庭，不見其人可止也，艮其背至近於人也，然且不見，以其上下無應也。“時止則止，時行則行，動靜不失其時，其道光明”，學者必時其動靜，則其道乃不蔽昧而明白。今人從學之久，不見進長，正以莫識動靜，見他人擾擾，非關己事而所修亦廢。由聖學觀之，冥冥悠悠，以是終身，謂之光明可乎？

The Book of Changes says: "Stopping at the back, one is unaware of one's own body; walking through someone else's courtyard, one does not see the people inside, and there is no fault." Walking into another's courtyard and not seeing people may still be considered not coming into contact; however, "stopping at the back" is a place extremely close to the body, yet still unseen. This is because in a single hexagram, the yao above and below are paired in opposition and do not respond to each other. The Commentary on the Judgment says, "Stop when it is appropriate to stop, act when it is appropriate to act, and neither movement nor stillness miss their time; its way is bright." Scholars must make their movements and stillness conform to the right time, so that their way is not obstructed or obscured but clear and evident. Now, people have studied for a long time yet have not made progress, precisely because they do not understand the proper timing of movement and stillness. Seeing others being busy and involved in things that do not concern them, they also let their own cultivation go to waste. From the perspective of the learning of the sage, to live a life in confusion and indistinctness, drifting along without purpose, can it still be called bright?

彖曰：艮，止也，時止則止，時行則行，動靜不失其時，其道光明。艮其止，止其所也，上下敵應，不相與也，是以不獲其身，行其庭，不見其人，無咎也。［動靜不失其時，是時措之宜也，集義也，集義久則自有光明。靜則無見，必動乃見。其道光明，以其本之光明，故其發也光明。］易言“光明”者，多艮之象，著則明之義也。

The Commentary on the Judgment says: "Geng represents stopping. When it is time to stop, stop; when it is time to act, act. Both movement and stillness do not miss their proper timing, thus its way is bright. 'Stopping at the proper place' means stopping where it should stop. In a single hexagram, each yao is opposed by another yao above and below, and they do not relate closely to each other, so 'not perceiving one's own body, walking through his courtyard without seeing anyone, there is no fault.' When movement and stillness do not miss their proper timing, this is what the Doctrine of the Mean calls 'acting appropriately at the right time,' which is also what Mencius refers to as 'accumulating righteousness.' Accumulating righteousness over time naturally brings about brightness. If one remains still all the time, nothing will be revealed; only by moving can something be revealed. The reason its way is bright is because its nature is originally bright, so when it is expressed, it is also bright. In the Book of Changes, wherever it speaks of 'brightness,' it often refers to the image of the Geng hexagram, meaning 'only when something is evident can it be bright.'

象曰：兼山艮，君子以思不出其位。位，所安之分也。如“素夷狄行乎夷狄，素患難行乎患難”。初六，艮其趾，無咎，利永貞。象曰：“艮其趾”，未失正也。六二，艮其腓，不拯其隨，其心不快。象曰：“不拯其隨”，未退聽也。腓，體之隨也，不能禁其趾而徒止其腓，腓所未聽，故心不能快。

The Great Image says: Two mountains overlapping, this is the trigram Gen, and the gentleman understands from this that his thoughts should not exceed his proper position. What is called 'position' is the duty one is in, as the Doctrine of the Mean says, 'If one is in a barbarian land, act according to the circumstances of a barbarian land; if one is in hardship, act according to the circumstances of hardship.' The line statement of the first line says: 'Stop the toes, no fault, suitable for long adherence to the right path.' The Image Commentary says, 'Stopping the toes' indicates that the right path has not yet been lost. The line statement of the sixth line says: 'Stop the calf, but cannot save the part it follows, the heart is not at ease.' The Image Commentary says, 'Not saving the following part' is because the toes below do not yield. The calf is a part that moves with the body; one cannot first stop the toes, only stopping the calf in vain, for the toes do not obey, hence the heart is not at ease.

九三，艮其限，列其夤，厲薰心。象曰：“艮其限”，危薰心也。一身而動止中列，危至薰心。六四，艮其身，無咎。象曰：“艮其身”，止諸躬也。止於心，故能艮其身，咸之九四“朋從爾思”義近之。六五，艮其輔，言有序，悔亡。象曰：“艮其輔”，以中正也。不能施止於心而能止其言，故悔可亡也。上九，敦，艮吉。象曰：敦艮之吉，以厚終也。

The line statement of the Gèn hexagram's Nine in the Third says, "Stopping at the waist, tearing the muscles of the back, danger like fierce fire burning the heart." The Image Commentary says, "Stopping at the waist" indicates danger burning the heart. A body is split in the middle by being passive and stopped, danger reaching the point of burning the heart. The line statement of the Six in the Fourth says, "Stopping oneself, no fault." The Image Commentary says, "Stopping oneself" means applying the principle of stopping to oneself. Being able to stop at the heart, one can stop the body. The line statement of the Jiān hexagram's Nine in the Fourth says, "Friends come according to your thoughts," which is similar in meaning. The line statement of the Six in the Fifth says, "Stopping the mouth and tongue, speaking in order, regret disappears." The Image Commentary says, "Stopping the cheek" is because it is in the central and correct position. The Six in the Fifth cannot apply the principle of stopping to the heart, yet can stop one's speech, so regret can disappear. The line statement of the Upper Nine says, "Stopping with sincerity, auspicious." The Image Commentary says, stopping with sincerity is auspicious because one can complete the stopping with sincerity.

漸。女歸吉，利貞。彖曰：漸之進也，女歸吉也。進得位，往有功也；進以正，可以正邦也。其位，剛得中也；止而巽，動不窮也。漸者，天地之施交。“女歸吉”，“進得位”，皆指六四。施一作始。象曰：山上有木，漸，君子以居賢德善俗。居可久之德，難從無征之德，君子不以責人。君子以賢德自居，不強率人，待其心回，故善俗自然。一作不可推行無徵難從之德。

The hexagram "Gradual Progress" states: "A woman going out in marriage will have good fortune; it is appropriate to maintain uprightness." The "Commentary on the Judgment" says: Gradual progress means advancing in order, so a woman going out in marriage will have good fortune. Advancing and each attaining their proper position, going forward will bring success; advancing while following the right path will enable the state to be properly governed. The term "its position" refers to the nine in the fifth line, which is a strong yang line in the center. Below is the mountain (Geng) that stops, and above is the wind (Xun) that is yielding, so action will not lead to hardship. Gradual progress is the mutual interaction of the energies of heaven and earth. "A woman going out in marriage will have good fortune" and "advancing and attaining proper position" both refer to the sixth line in the fourth position. The character "shī" in another version is "shǐ." The "Great Image Commentary" says: Mountains growing trees, this is the "Gradual Progress." The gentleman thus understands the need to reside in virtue and cultivate the customs. The gentleman resides in a virtue that can endure long; he does not demand from others those lofty doctrines that are difficult to follow and lack evidence. The gentleman resides in virtue, does not force others, waits for them to change their minds of their own accord, so the customs naturally become refined. Another version reads "it is not appropriate to promote unverified and difficult-to-follow virtue."

初六，鴻漸于干，小子厲，有言無咎。象曰：小子之厲，義無咎也。鴻為水鳥，漸進之始，出至於乾。鴻鵠之志非小子所量，見其出陸，爭欲危之，且疑其所處，非君子信己而行，義無咎也。六二，鴻漸于磐，飲食衎衎，吉。象曰：“飲食衎衎”，不素飽也。衎衎，和樂貌。飲食和樂，不徒飽而已，言獲志之多也。

The first line of the "Gradual Progress" hexagram says: "Wild geese gradually fly to the banks and high ground by the water, the young person is in danger, incurs blame, but has no fault." The Image Commentary says that the danger of the young person, in terms of principle, has no fault. The goose is a water bird, and its gradual beginning is moving from the water to the high ground. The ambition of the goose is not something the young can comprehend; seeing it leave the water and land, they rush to harm it and suspect its position. This is not due to the gentleman's self-confidence being inappropriate, but in terms of principle, there is no fault. The second line of the hexagram says: "Wild geese gradually fly to a large rock, eating and enjoying themselves, auspicious." The Image Commentary says, "Eating happily" means it is not eating in vain. "Happily" refers to a harmonious and joyful state. Eating with a joyful heart is not merely about filling the stomach, but indicates that its wishes are fulfilled.

九三，鴻漸于陸，夫征不復，婦孕不育，凶，利禦寇。象曰：“夫征不復”，離群醜也；“婦孕不育”，失其道也；“利用禦寇”，順相保也。漸卦九三、六四易位而居，三離上卦，四離下體，故曰“夫征不復，婦孕不育”，然相與之固，物莫能間，故利用禦寇也。“征不復”者，變為艮且得位也，如六四之得桷；三四非正合，故曰“失其道”也。

The Line Statement of the Nine in the Third of the "Gradual Progress" hexagram says: "Wild geese gradually fly to high and level ground, the husband goes to war and does not return, the woman is pregnant but cannot raise the child, which is dangerous; it is favorable to defend against bandits." The Image Commentary says, "The husband going to war and not returning" is leaving his own kind; "the woman being pregnant but not giving birth" is losing the right path; "favorable for defending against bandits" is mutual adaptation and mutual preservation. In the "Gradual Progress" hexagram, the Nine in the Third and the Six in the Fourth exchange positions: the Nine in the Third leaves its original upper trigram, and the Six in the Fourth leaves its original lower trigram. Therefore, it is said, "the husband goes to war and does not return, the woman is pregnant but cannot give birth." However, the two lines are closely connected and inseparable, so external forces cannot interfere, hence it is favorable to defend against bandits. The phrase "the husband does not return" is because the Nine in the Third comes down to become part of the mountain trigram and occupies a proper position, just as the Six in the Fourth can find a place to rest. The Three and Four lines originally do not have a proper relationship, hence it is said, "losing the right path."

六四，鴻漸于木，或得其桷，無咎。象曰：“或得其桷”，順以巽也。木非鴻所居，如四之易位而在上也，然本坤之爻，進而為巽，故或得其桷，居之可安也。順巽則眾所與也，故得所安。九五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。象曰：“終莫之勝吉”，得所願也。上九，鴻漸于陸，其羽可用為儀，吉。象曰：“其羽可用為儀吉”，不可亂也。無應於下，羽潔無汙，且處於高，故曰漸陸。

The Line Statement of the Sixth Line of the "Gradual Progress" hexagram says, "Wild geese gradually fly up to the trees, perhaps they can find a straight branch, without fault." The Image Commentary says, "Perhaps they can find a straight branch" because it is gentle and humble. Trees are not the natural dwelling place of wild geese, just as the Sixth Line, though originally part of the Earth hexagram, moves up to the upper trigram. However, since it originally belongs to the Earth hexagram, moving up to become the Wind hexagram, it may find a straight branch to rest upon, which is stable. Being gentle and humble brings it into harmony with others, so it can find a secure place. The Line Statement of the Ninth Line of the Fifth position says, "Wild geese gradually fly up to the high hill, the woman is unable to conceive for three years, but in the end, no one can surpass them, which is auspicious." The Image Commentary says, "In the end, no one can surpass them, which is auspicious" refers to the realization of one's aspirations. The Line Statement of the Ninth Line at the top says, "Wild geese gradually fly toward distant places, their feathers can be used for ceremonial adornment, which is auspicious." The Image Commentary says, the feathers can be used for ceremonial adornment and are auspicious because their formation is orderly. The Ninth Line at the top has no corresponding line below it, its feathers are clean and unspoiled, and it is in a high position, so it is said "gradually moving on land."

歸妹。征凶，無攸利。彖曰：歸妹，天地之大義也，天地不交而萬物不興，歸妹，人之終始也，說以動，所歸妹也。“征凶”，位不當也；“無攸利”，柔乘剛也。泰之九三進而在四，六四降而在三，故曰“天地之大義”也。然泰道將終，徵將為否，故曰“凶”。三五皆乘剛，必退反乃吉。

The Hexagram of Following the Maiden states: "Going forward brings danger, and there is no benefit." The Commentary on the Judgment says: A maiden going out to marry is the great principle in the relationship between heaven and earth; when the energies of heaven and earth do not meet, all things cannot arise. The marriage of a maiden relates to the end and beginning of human relationships; acting out of joy, she marries. "Going forward brings danger" is because the position is improper; "there is no benefit" is because the yin is above the yang. This hexagram comes from the Hexagram of Great Communication: the nine in the third of Great Communication moves up to the fourth position, and the six in the fourth moves down to the third position, hence it is called "the great principle of heaven and earth." However, the way of Great Communication is about to end, and proceeding further would become the Hexagram of Non-Communication, hence "danger." The six in the third and the six in the fifth are above the yang, so they must retreat to be auspicious.

歸妹與革，均是澤為大卦，義不相干，故革具四德而歸妹初不言德也。妹者是少女之稱也，對長男而言之，故言少女。先儒謂侄娣之義於卦不見，於爻辭則有君與娣之稱。長男而與長女，是人之常也；少女而與少男，是人之感也。說以動須是歸妹，聖人直是盡人情。象曰：澤上有雷，歸妹，君子以永終知敝。永常禮之終，知人情之敝。

The hexagrams "Gui Mei" and "Ge" both take the hexagram of兑 (Lake) as their main element, yet their meanings are entirely different. The hexagram "Ge" possesses the four virtues of yuan, heng, li, and zhen, but the hexagram "Gui Mei" does not begin with a discussion of virtue. "Mei" refers to a young woman, and it is addressed to a young man, hence it is called the young woman. The meaning of the younger sister and younger brother accompanying the bride, as discussed by previous Confucian scholars, is not clearly visible in the structure of the hexagram, but it appears in the line statements with the terms "jun" (lord) and "di" (younger sister). A young man paired with a young woman is the normal way of human relations; a young woman paired with a young man is a natural emotional connection. Acting out of joy will certainly result in "Gui Mei," and the sage has truly explained human emotions thoroughly. The "Great Image Commentary" states: water in the lake above with thunder echoing, which is "Gui Mei." The gentleman thus understands that the eternal rites should be enduring and that one should be aware of the flaws in human emotions. "Yong zhong" means to bring the eternal rites to a lasting conclusion, and "zhi bei" means to recognize the tendency of human emotions to deteriorate.

初九，歸妹以娣，跛能履，征吉。象曰：“歸妹以娣”，以恆也；“跛能履吉”，相承也。陽處於上，不可不隨，故征吉，以兌應震，合卦之義，常道也。爻為陽故能履，非匹故跛。九二，眇能視，利幽人之貞。象曰：“利幽人之貞”，未變常也。震動乎上，雖匹而不至，所以眇，陽中，故能視。不援上，幽人之貞也。

The line statement of the initial line of the "Gui Mei" hexagram says, "A daughter is married with a concubine accompanying her, like a lame person who can still walk, and going forward brings good fortune." The image commentary says, "Guilt in marriage through a concubine" follows the constant path; "A lame person can walk and this is good fortune" indicates the ability to serve the main wife. Since there is a yang line above, one cannot help but follow, so going forward brings good fortune; the lower trigram兑 (Lake) responds to the upper trigram震 (Thunder), which perfectly matches the meaning of this hexagram, following the constant path. This line itself is yang, so it can still move; it is not the proper spouse, hence it is called "lame." The line statement of the second line says, "Although one eye is blind, one can still see, it is favorable for the virtuous person who remains in seclusion to maintain constancy." The image commentary says, "It is favorable for the secluded person to maintain constancy" does not change the constant path. The trigram震 (Thunder) above is in motion, though it is the spouse, it does not descend, hence it is called "blind"; the second line is a yang line and occupies the central position, so it can still see. Not clinging to above, this is the constancy of the secluded person who remains in seclusion.

六三，歸妹以須，反歸以娣。象曰：“歸妹以須”，未當也。三陰本彙征在上，今六三反下而為兌，故曰“歸妹以須，反歸以娣”。女當待年於家，今待年夫家而反歸，故曰“未當”。九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。九四當速交而為泰，今獨後者，三有所待也，故曰“愆期”。

The *Line Statement* of the sixth line of the *Guan* hexagram says, "Marriage requires waiting, returning later to marry as a secondary wife." The *Image Commentary* states that "marriage requires waiting" indicates improper position. Originally, the three yin lines were moving upward together, but now the sixth line has descended to form the body of *Dui* (Lake), hence the statement "marriage requires waiting, returning later to marry as a secondary wife." A woman should wait at her parents' home until the proper age for marriage, but now she waits at her husband's home and returns, hence "improper." The *Line Statement* of the ninth line of the fourth position says, "Marriage is delayed, but there will be a suitable time for marriage later." The *Image Commentary* states that the intention of delay is to wait for the right time before acting. The ninth line of the fourth position should quickly connect with the first line to form the *Tai* hexagram, but it lags behind because the sixth line is still waiting, hence "delayed period."

六五，帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。象曰：“帝乙歸妹”，不如其娣之袂良也；其位在中，以貴行也。歸妹，交泰之事備矣，與泰六五同，又於此見□□為之戒也。以其貴行，故戒其滿以幾望。一作又於此見新故之戒也。上六，女承筐無實，士刲羊無血，無攸利。象曰：上六無實，承虛筐也。上六與六三皆陰，故士女無實。

The Line Statement of the sixth line in the hexagram Gui Mei says: "King Yi married off his younger sister, the main wife's sleeve was less splendid than that of the concubine's; the moon is almost full but not yet complete, which is auspicious." The Image Commentary says, King Yi married his sister, the main wife's sleeve was less splendid than that of the concubine's; she holds a central position and remains virtuous, thus marrying down from a position of honor. By the time of Gui Mei, the harmonious union of heaven and earth has been fully established, which is the same meaning as the sixth line of the hexagram Tai, "King Yi married his sister." Here we can also see a warning. Because she marries from a position of honor, the phrase "the moon is almost full" warns her not to become overly full. Another version says, "here we also see the warning of new and old." The Line Statement of the top sixth line says: "The woman holds a bamboo basket with nothing inside, the man slaughters a sheep but sees no blood, there is no benefit." The Image Commentary says, the top sixth line is empty and lacks substance, holding an empty basket. The top sixth line and the third line are both yin lines, so both the man and the woman end up empty and lacking substance.

豐。亨，王假之，勿憂，宜日中。宜日中，不宜過中也。彖曰：豐，大也，明以動，故豐。“王假之”，尚大也；“勿憂宜日中”，宜照天下也。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎!況於鬼神乎!月盈則食，中弦盈之極也，此人鬼所以惡盈禍盈也。象曰：雷電皆至，豐，君子以折獄致刑。盛明如天，大之至也，動於上而明於下，故折獄致刑，民不惑矣。

The hexagram of "Great Abundance" says: "It is smooth, the king personally attends to the matter, there is no need for worry, it is appropriate as the sun is at its zenith." The phrase "appropriate as the sun is at its zenith" means that it is not appropriate to exceed the zenith. The "Commentary on the Judgment" says: "Great Abundance means great abundance. The lower trigram is Li (Fire), which represents brightness, and the upper trigram is Zhen (Thunder), which represents movement, so there is great abundance." "The king comes to it" signifies the promotion of great abundance; "there is no need for worry, appropriate as the sun is at its zenith" means that it should illuminate the whole world. When the sun reaches its zenith, it begins to incline; when the moon is full, it begins to wane. Heaven and earth follow the sequence of time, having fullness and emptiness, increase and decrease. How much more so for human beings and ghosts and spirits! When the moon is full, it wanes because it has passed the waxing and waning phase and has reached its peak. This is precisely why both human beings and ghosts and spirits dislike fullness and bring calamity upon fullness. The "Image Commentary" says: Thunder and lightning come together, which is the hexagram of "Great Abundance." The gentleman thus understands that he should decide lawsuits and carry out punishments. Great brightness is like heaven, reaching its utmost extent; movement is above and brightness is below, so when deciding lawsuits and carrying out punishments, the people will not be confused.

初九，遇其配主，雖旬無咎，往有尚。象曰：“雖旬無咎”，過旬災也。所之在進，光大其宜也，故往而有尚。非均是陽爻，則蔀暗之災，與六二疑疾無以異也。六二，豐其蔀，日中見斗，往得疑疾，有孚發若，吉。象曰：“有孚發若”，信以發志也。凡言往者，皆進而之上也。初進而上則(進)［遇］陽而有尚。二既以陰居陰而又所應亦陰，故往無所發，愈增疑疾，能不私於累，信然接物乃吉。宜日中而所應得陰，故曰“見斗”，五在君位，故以斗喻夜見之象。

The line statement of the initial line of the Geng hexagram says, "Meeting a suitable superior, though equal in status, there is no fault, and going forward will be praised." The image commentary says, "Though equal, there is no fault." If one goes beyond equality, there will be misfortune. The initial line's movement is upward, expanding its path, which is appropriate, hence it will be praised. If it were not a yang line, it would suffer misfortune from being obscured and darkened, similar to the situation of line six two, where suspicion leads to illness. The line statement of line six two says, "Obstruction is great, the sun is at mid-heaven yet the Big Dipper is seen; going forward will bring suspicion and illness, but if one is sincere and can inspire the other, it is auspicious." The image commentary says, "With sincerity, one inspires the other's will." All mentions of "going forward" refer to upward movement toward the upper. The initial line moving upward meets a yang line and is praised. Line six two, being a yin line in a yin position, and its corresponding line six five also being a yin line, has nothing to inspire, thus increasing suspicion; only by not letting private intentions burden the mind and by sincerely receiving external matters is it auspicious. It should be like the sun at mid-heaven, yet it corresponds to a yin line, hence "seeing the Big Dipper." Line six five is in the position of the ruler, hence the Big Dipper is used to symbolize the scene visible only at night.

九三，豐其沛，日中見沫，折其右肱，無咎。象曰：“豐其沛”，不可大事也。“折其右肱”，終不可用也。所應在陰，故曰“豐沛”。能折其右肱，絕去上六而不累其明，則可免咎也。光大之上，陰柔之終，不可用也。九四，豐其蔀，日中見斗，遇其夷主，吉。象曰：“豐其蔀”，位不當也；“日中見斗”，幽不明也；“遇其夷主”，吉行也。無應於下，近比於五，故亦云“見斗”；正應亦陽，故云“夷主”。

The line statement of the third line of the "Fullness" hexagram says, "The canopy is grand, the sun is at its zenith yet small stars are seen, the right arm is broken, there is no blame." The image commentary says, "Fullness in its overflow" is not suitable for great undertakings; "breaking the right arm" is ultimately not to be employed. The third line corresponds to the sixth line above, which is a yin line, hence it is called "fullness in its overflow." It can break its own right arm, cut off its connection with the sixth line, and not let its brightness be tainted, thus avoiding blame. When brightness is grand, being in a high position is the end of yin, which is not to be employed. The line statement of the fourth line says, "The covering is grand, the sun is at its zenith yet the Big Dipper is seen, meeting a ruler of equal status, it is auspicious." The image commentary says, "Fullness in its covering" is inappropriate position; "the sun at zenith seeing the Big Dipper" is darkness and confusion; "meeting an equal ruler" is how it becomes auspicious. The fourth line has no corresponding line below it, only close to the fifth line, so it is also called "seeing the Big Dipper"; its proper correspondence is the first line, which is a yang line, hence it is called "equal ruler."

六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。來章，反比陽則明也；有慶，得配於四也。上六，豐其屋，蔀其家，窺其戶，闃其無人，三歲不覿，凶。象曰：“豐其屋”，天際翔也；“窺其戶，闃其無人”，自藏也。豐屋蔀家，自蔽之甚，猶大明之世而夷墨其行，窮大而失居者也。處上之極，不交於下而居動之末，故曰“天際翔”也。

The Line Statement of the Fifth Line of the Hexagram of Abundance says, "Recruit a virtuous and talented person with literary ability, and there will be blessings and good reputation, which is auspicious." The Image Commentary says that the Fifth Line is auspicious because it brings blessings. "Come to the bright" means turning back to be close to the yang line and thus attains brightness; "having blessings" means receiving the support of the Fourth Line. The Line Statement of the Sixth Line at the Top says, "The house is high and lofty, but the family dwelling is obscured; looking into its door, it is quiet and empty, for three years no one is seen, which is dangerous." The Image Commentary says, "The house is high" is like flying at the edge of the sky; "looking into its door, quiet and empty" means that one has hidden oneself. A house that is high and lofty but the family dwelling is obscured indicates that one has hidden oneself to the extreme, like being born in a time of great clarity yet making one's own conduct obscure and dirty. This is someone who seeks only greatness and loses the place to rest. The Sixth Line at the Top is in the highest position, not connecting with the lower lines, and is at the end of the Hexagram of Thunder, so it is said, "flying at the edge of the sky."

旅。小亨，旅貞吉。彖曰：“旅小亨”，柔得中乎外而順乎剛，止而麗乎明，是以小亨旅貞吉也，旅之時義大矣哉!象曰：山上有火，旅，君子以明慎用刑而不留獄。初六，旅瑣瑣，斯其所取災。象曰：“旅瑣瑣”，志窮災也。瑣瑣，不能致命遂志，身窮而志卑也，冗細其所為，取災之道也。

The hexagram of Travel says: "Slightly prosperous, the traveler who keeps to the right path attains good fortune." The Commentary on the Judgment states: "Travel is slightly prosperous" because the line six in the fifth position, being yin and soft, is in the outer trigram and occupies the central position, thus being in harmony with the yang. Below is the mountain that stops, and above is attached to the fire that shines, hence slightly prosperous, and the traveler who keeps to the right path attains good fortune. The significance of the situation represented by the hexagram of Travel is indeed profound! The Great Image Commentary says: fire burning on a mountain, this is the hexagram of Travel. The gentleman thus understands that he should be cautious and clear in the use of punishment, so that cases are not accumulated. The line statement of the initial six says: "The traveler is petty and mean, this is the very reason for his calamity." The Image Commentary says, "Travel is petty" because the mind is distressed and thus invites disaster. What is meant by petty is the inability to sacrifice one's life to achieve one's aspirations, being in a difficult situation yet having a low spirit; one's actions are trivial and miscellaneous, which is the way to invite disaster.

六二，旅即次，懷其資，得童僕，貞。象曰：“得童僕貞”，終無尤也。居得位，即次之義，得三之助，故曰“懷其資”，下有一陰，無所繫累，故曰“得童僕貞”。九三，旅焚其次，喪其童僕，貞厲。象曰：“旅焚其次”，亦以傷矣，以旅與下，其義喪也。以陽居陽，其志亢也，旅而驕亢，焚次宜也。下比二陰，喪其御下之正，危厲之道。

The Line Statement of the Second Line of the Travel卦 says, "A traveler enters an inn, carrying provisions, and obtains a loyal servant, maintaining uprightness." The Image Commentary says, "Obtaining a loyal servant and uprightness" will ultimately result in no blame. The Second Line occupies a proper position and is upright, which corresponds to the meaning of entering an inn; it also receives assistance from the Third Line, so it is said "carrying provisions"; below it is a single Yin Line, indicating no burdens, so it is said "obtaining a loyal servant and uprightness." The Line Statement of the Third Line says, "A traveler burns his inn, loses his servant, and maintains uprightness but faces danger." The Image Commentary says, burning the inn while traveling is already a great loss; treating servants as equals by nature leads to losing them. The Third Line, with a Yang Line in a Yang position, has overly exalted aspirations; being arrogant while traveling abroad leads to the burning of the inn. It closely approaches two Yin Lines below, losing the proper way of governing servants, which is a dangerous path.

九四，旅于處，得其資斧，我心不快。象曰：“旅于處”，未得位也。“得其資斧”，心未快也。以陽居陰，旅于處也。所應在初，初為瑣瑣，志窮卑下，不能大助於己，但得其資斧之用而已，志未有得，故其心不快。六五，射雉一矢亡，終以譽命。象曰：“終以譽命”，上逮也。四處陰應下，堅介難致，雉之象也，以力致之，徒喪其矢。喪矢，喪其直也，文明居中，必不失其直，當終得譽美。

The Line Statement of the fourth line of the Travel卦 says, "A traveler has found a temporary place to stay, has obtained money and an axe, but his heart is still not at ease." The Image Commentary says, "Traveling in a place" indicates that one has not yet attained the proper position; "obtaining money and an axe" yet still feeling uncontented. The fourth line, with a yang line in a yin position, represents the temporary shelter of a traveler. It corresponds to the first line, which is lowly and despondent, with a low status and unable to provide much help, only obtaining practical benefits such as money and an axe. Since the aspirations have not truly been realized, the heart remains unsatisfied. The Line Statement of the fifth line says, "Shooting a wild chicken, losing one arrow, yet ultimately gaining reputation and rank." The Image Commentary says, "Finally achieving reputation and rank" is because the favor has reached upwards. The fourth line, being in a yin position and corresponding to the first line, is firm and upright, making it difficult to attract, which is the image of a wild chicken. Using force to obtain it results in losing an arrow. Losing the arrow signifies losing one's uprightness. The fifth line is civilized and occupies the central position, and will certainly not lose uprightness, ultimately deserving of reputation.

上九，鳥焚其巢，旅人先笑後號啕，喪牛于易，凶。象曰：以旅在上，其義焚也；“喪牛于易”，終莫之聞也。以陽極上，旅而驕肆者也，失柔順之正，故曰“喪牛于易”。易，肆也，肆怒而忤物，雖有凶危，其誰告之，故曰“終莫之聞”也。

The Line Statement of the Upper Ninth line of the Travel卦 says: "A bird's nest is burned down, travelers first laugh but then wail, losing their ox in carelessness, which is dangerous." The Image Commentary says, for one who is a traveler yet holds a high position, according to principle, he should be burned. "Losing the ox in ease" means in the end, no one will tell him. The Upper Ninth line, with a Yang line at the top, represents a person who is arrogant and unrestrained on the journey, having lost the virtue of flexibility and uprightness. Therefore, it is said "losing the ox in ease." "Ease" means recklessness; indulging anger and offending others, even though there is danger, who would be willing to tell him? Therefore, it is said "in the end, no one will hear."

巽。小亨，利有攸往，利見大人。彖曰：重巽以申命，剛巽乎中正而志行，柔皆順乎剛，是以小亨，利有攸往，利見大人。象曰：隨風巽，君子以申命行事。初六，進退利武人之貞。象曰：“進退”，志疑也；“利武人之貞”，志治也。體柔居下，在巽之始，謙抑過中，故施於武人之貞則適得其宜。進退者，柔不自決之象也。

The Hexagram of Wind says: "Slightly smooth, suitable for going forward, suitable for meeting a great person of virtue." The Commentary on the Judgment says: Both upper and lower are Wind, which signifies the repeated explanation of orders; the yang strength is humble and follows the middle and correct path, and the hearts of the yin forces all obey the yang, so it is slightly smooth, suitable for going forward, and suitable for meeting a great person of virtue. The Great Image Commentary says: Wind follows wind continuously, which is the nature of Wind. The gentleman thus understands the need to repeatedly explain orders and carry out affairs. The Line Statement of the first six says: "Doubtful in advancing and retreating, suitable for the steadfastness of a warrior." The Image Commentary says: "Doubtful in advancing and retreating" indicates a wavering mind; "suitable for the steadfastness of a warrior" means to regulate the mind. The first six is yin and weak, and is located at the very bottom, in the beginning of Wind, which is humble and restrained beyond the middle, so the use of the steadfastness of a warrior is just right. The phrase "doubtful in advancing and retreating" is the image of yin weakness being unable to make decisions.

九二，巽在床下，用史巫紛若，吉無咎。象曰：紛若之吉，得中也。以陽居陰，其志下比，無應於上，故曰“巽在床下”。然不失中道，下為之用，故史巫紛若樂為之使，吉而無咎，非如上九喪其資斧。史巫，喻虛華過實者，言不失中道，則樂盡其誠者眾矣。九三，頻巽，吝。象曰：頻巽之吝，志窮也。三處陽剛，失巽之道，乘剛而動，頻吝所宜，志在比物，故吝，如復之六三志窮也。

The Line Statement of the Qian hexagram's Nine in the Second says, "Humble to the floor, employing diviners and shamans who run about, it is auspicious and without fault." The Image Commentary says that running about and achieving auspiciousness is because Nine in the Second is in the center. Nine in the Second, with a yang line in a yin position, has a downward inclination and is close to others. Above it there is no corresponding line, so it is said "Wind in the floor." But it does not lose the middle path, so those below are happy to serve it, hence the diviners and shamans run about and serve it, achieving auspiciousness and without fault, unlike Upper Nine who lost his money and axe. "Diviners and shamans" are metaphors for those who are superficial and exceed reality. This means that as long as one does not lose the middle path, those who are willing to give their wholehearted service will naturally be numerous. The Line Statement of the Third line says, "Repeatedly humble but repeatedly inappropriate, there is regret." The Image Commentary says that frequent巽 (flexibility) leads to regret because the mind is distressed. The Third line is in a yang position, losing the way of flexibility, overstepping yang and acting recklessly, repeatedly causing regret is appropriate; it is solely focused on seeking attachment, hence regret, just like the Third line of the Fu hexagram which is distressed in mind.

六四，悔亡，田獲三品。象曰：“田獲三品”，有功也。柔順之德，以陰居位，雖或乘剛，悔終可亡。近比於五，不為諂妄，而又二三併為所獲，不私其累而樂為己用，田獲之類也。使三陽見獲，四之功也。九五，貞吉悔亡，無不利，無初有終。先庚三日，後庚三日，吉。象曰：九五之吉，位正中也。解見蠱卦。志不以正，則將有悔。“先庚三日”，讓始也；“後庚三日”，存終也；雖體陽居尊，無應於下，故不可為事之唱乃吉。不著於繇辭者，巽非憂患之時故也。

The Line Statement of the Sixth Line of the Xun hexagram says, "Regret disappears, and hunting yields three kinds of game." The Image Commentary says, "Hunting and obtaining three kinds of game" is an achievement. The Sixth Line possesses the virtue of flexibility and compliance, with a yin line in a yin position. Although it sometimes rises above the yang lines, regret eventually disappears. It is close to the Nine in the Fifth but does not flatter or blindly follow. It can also bring the Nine in the Second and the Nine in the Third under its control, without letting personal desires interfere. People are willing to serve it, just as hunters obtain game. Capturing three yang lines is precisely the achievement of the Sixth Line. The Line Statement of the Nine in the Fifth says, "Maintaining correctness brings good fortune, regret disappears, and nothing is unfavorable; initially not smooth but ultimately successful. Acting three days before and three days after the day of Geng is auspicious." The Image Commentary says, the Nine in the Fifth is auspicious because it occupies a correct position and is in the center. The explanation of these lines can be found in the Gu hexagram. If the mind does not follow the right path, there will be regret. "Three days before Geng" means yielding the beginning to others; "three days after Geng" means preserving the end. Although the Nine in the Fifth has a yang nature and occupies a high position, there is no corresponding line below it, so it should not be the one to initiate matters, which is why it is auspicious. This meaning is not included in the Line Statement because the Xun hexagram is not a time of worry.

上九，巽在床下，喪其資斧，貞凶。象曰：“巽在床下”，上窮也；“喪其資斧”，正乎凶也。柔巽過極，難為之下，物不為用，故曰“喪其資斧凶”。資斧尚喪，餘用殫矣。

The Line Statement of the Upper Ninth line of the Gua of Xun says, "He humbles himself to the bottom of the bed, losing his money and his axe, and even keeping to the right path brings misfortune." The Image Commentary says, "Xun in the bed below" indicates being at the top yet reaching the extreme; "losing his money and axe" leads to misfortune. When gentleness and humility are taken to an excess, others cannot be beneath him, and people will not serve him. Therefore, it is said, "losing his money and axe brings misfortune." If even his money and axe are lost, other expenses will naturally be exhausted as well.

兌。亨，利貞。彖曰：兌，說也，剛中而柔外，說以利貞，是以順乎天而應乎人。說以先民，民忘其勞；說以犯難，民忘其死。說之大，民勸矣哉!象曰：麗澤兌，君子以朋友講習。初九，和兌，吉。象曰：和兌之吉，行未疑也。以陽居下，無所比附，出門同人，行自信者也。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。私繫於近，悔也。誠於接物，信而不妄，吉且悔亡。

The Hexagram of Dui says: "It is smooth, favorable to maintain the right course." The Commentary on the Judgment says: Dui means joy. Yang is in the center and Yin is outside, thus following the way of joy to maintain the right course. Therefore, it harmonizes with the heavenly way and responds to the people's hearts. Leading the people with a joyful heart, the people forget their toil; facing danger with a joyful heart, the people forget life and death. How great is the way of joy! Thus the people are inspired. The Great Image says: Two lakes connected and moistening each other, this is Dui. The gentleman learns from this to discuss and study with friends. The line statement of the first line says: "Joyful in harmony, auspicious." The Image Commentary says: Joyful harmony is auspicious because there is no doubt in its actions. The first line, with a Yang line at the very bottom, does not attach itself to anyone. Just as the Hexagram of Tongren says, going out to be the same as others, it is the person who acts with self-confidence. The line statement of the second line says: "Joyful in sincerity, auspicious, regret disappears." The Image Commentary says: Joyful sincerity is auspicious because its intention is sincere. Being attached to the nearby line six in the third place is regret; but being sincere in dealing with others, solid and not empty, is auspicious and regret disappears.

六三，來兌，凶。象曰：來兌之凶，位不當也。九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。通其邪佞，使進而上，則小人道長而不寧，以諂為疾而拒外之，則終不失其得偶之慶也。九五，孚于剝，有厲。象曰：“孚于剝”，位正當也。說六三之進，則是孚于剝，近危之道也。故處乎盛位者，佞不可親也，當正位而進小人，信乎剝之道也。上六，引兌。象曰：“上六引兌”，未光也。與三為類而引升之，雖不傷類，然未足多也。

The Line Statement of the sixth line of the Dui hexagram says, "Returning to look downward for pleasure, there is danger." The Image Commentary says that the danger of Dui arises because it is in an improper position. The Line Statement of the ninth in the fourth line says, "Repeatedly considering whom to seek pleasure from, yet still feeling uneasy, if one can regard flattery as a disease and guard against it, there will be joy." The Image Commentary says that the joy of the ninth in the fourth line is due to its possession of good fortune. If one allows the wicked like the sixth in the third line to rise, the path of small men will grow and the world will be unrestful; if one regards flattery as a disease and keeps it out, one will never lose the good fortune of being in harmony with the first nine. The Line Statement of the ninth in the fifth line says, "Being sincere in dealing with the small man who has lost his yang strength, there is danger." The Image Commentary says, "Being sincere in dealing with the peeled yang" is because it is in a proper position of honor. To favor the sixth in the third line rising is "being sincere in dealing with the peeled yang," which is a path close to danger. Therefore, those in a flourishing position should not be close to flatterers; if one is in a proper position yet brings in small men, then one has truly embarked on the path of losing yang strength. The Line Statement of the sixth in the top line says, "Drawing others to seek pleasure." The Image Commentary says, "The sixth in the top line drawing Dui" indicates its way is not yet fully developed. The sixth in the top line and the sixth in the third line, both being yin, draw it upward. Although this does not harm the same kind, it is also not something worth praising.

渙。亨，王假有廟，利涉大川，利貞。萃“王假有廟”，渙然後聚道乃久，故“王假有廟”互見於此。凡言“有廟”者，聚道之極也。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。“王假有廟”，王乃在中也；“利涉大川”，乘木有功也。象曰：風行水上，渙，先王以享于帝立廟。財散則民聚，王乃在渙中之一也。

The hexagram "Huan" states: "It is smooth, the king comes to the ancestral temple for worship, it is favorable to cross a great river, it is favorable to maintain the right course." The hexagram "Cui" had already mentioned "the king comes to the temple." Before there can be gathering, there must first be dispersion, so "the king comes to the temple" is repeated here, with the two hexagrams referring to each other. Whenever "there is a temple" is mentioned, it indicates the way of gathering has reached its peak. The "Commentary on the Judgment" says: the reason "Huan" is smooth is because the yang is descending without reaching exhaustion, and the yin is in the outer trigram and in proper position, aligning with above. "The king comes to the temple" means the king is in the central position; "favorable to cross a great river" means that crossing with a wooden boat is effective. The "Image Commentary" says: wind blowing across the water, this is "Huan." Former kings thus understood the need to worship the heavenly gods and establish ancestral temples. When wealth is dispersed, the people's hearts gather; the king is no more than one among those in dispersion.

初六，用拯馬壯，吉。象曰：初六之吉，順也。處險之下，故必用拯，無應於上，順比九二之剛，拯而馬壯，其吉宜也。九二，渙奔其杌，悔亡。象曰：“渙奔其杌”，得願也。奮於險中，進而之前，則難解悔亡，故曰“奔其杌”，三四皆險，故曰“得願”，若退累於初，則險不能出，其悔終存。

The Line Statement of the first line of the Hexagram of Dispersal says, "A strong horse is used for rescue, which is auspicious." The Image Commentary explains that the auspiciousness of the first line is due to its flexibility and obedience. The first line is at the very bottom of the坎 (danger) trigram, so it must rely on others for rescue; since there is no corresponding line above it, it submits to and aligns with the yang strength of line nine two, thus being rescued and the horse used for rescue is strong, making auspiciousness natural. The Line Statement of line nine two says, "In times of dispersal, run toward a sturdy wooden post, and regret disappears." The Image Commentary explains that "disperse toward the wooden post" signifies the realization of one's wish. Line nine two rises up from the danger, continuously advancing, thus dispelling the hardship and eliminating regret, hence it is said "run toward the wooden post." Lines six three and nine four are still within the danger, but it is able to move out of the danger, hence it is said "the wish is fulfilled." If it retreats and is dragged by the first line, it will not be able to escape the danger, and regret will remain.

六三，渙其躬，無悔。象曰：“渙其躬”，志在外也。援上而進，惟求自脫於險，無悔而已，非能及物者也。六四，渙其群，元吉。渙有丘，匪夷所思。象曰：“渙其群元吉”，光大也。己處險外，無私其應，常以拯眾為心，則其志光大獲吉；若志在所歸之地，近累於五，則非能平均其慮者也。

The Line Statement of the sixth line in the third position of the Hexagram of Dispersal says, "Dispersing one's own private burdens, there is no regret." The Image Commentary says, "Dispersing one's own self" indicates that one's mind is outside the self. The sixth line in the third position relies on the ninth line at the top to advance, seeking only to escape danger, but there is no regret, and it is not yet able to benefit others. The Line Statement of the sixth line in the fourth position says, "Dispersing private matters among friends and achieving a great community, great good fortune. In the midst of dispersal, gathering achievements as high as a hill, that is not something ordinary people can imagine." The Image Commentary says, "Dispersing the group, great good fortune" indicates that its path is bright and grand. The sixth line in the fourth position is itself outside danger, not biased toward its corresponding line, and constantly thinks of saving the people; its mind is bright and grand and thus attains good fortune. If its mind is only focused on its own destination and is troubled by the nearby ninth line in the fifth position, then it is not someone who can evenly consider matters.

九五，渙汗其大號，渙王居，無咎。象曰：“王居無咎”，正位也。為渙之主，使物偏被其澤，正位凝命，可以免咎，不私於應，故能均布其大號也。渙然廓大，以王道自居乃無咎。上九，渙其血，去逖出，無咎。象曰：“渙其血”，遠害也。乘剛在上，若繫於三，害不可免，能絕棄陰類，遠去其難，則可免咎。

The Line Statement of the Nine in the Fifth of the Hexagram of Dispersing says: "Like perspiring, spreading out great commands, dispersing the accumulated wealth of the sovereign and taking up the way of the king, there is no fault." The Image Commentary says that "the king resides without fault" because his position is upright. The Nine in the Fifth is the main line of the Hexagram of Dispersing, benefiting all things universally, establishing proper positions and stabilizing the mandate of heaven, thus avoiding faults; it does not favor its corresponding line, so it can evenly spread great commands throughout the world. With an open and vast mind, taking up the way of the king, there is no fault. The Line Statement of the Nine at the Top says: "Disperse those harms, go far away, there is no fault." The Image Commentary says that "disperse its blood" means to distance from harm. The Nine at the Top, surpassing yang and occupying the highest position, if it clings to the Sixth in the Third, harm is inevitable; but by cutting off and abandoning connections with the yin, it can keep away from that danger and thus avoid fault.

節。亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中，“苦節不可貞”，其道窮也。說以行險，當位以節，中正以通。天地節而四時成，節以制度，不傷財，不害民。象曰：澤上有水，節，君子以制數度，議德行。以苦節為貞，其道之窮必矣。

The Hexagram of "Restraint" states: "It is smooth, but a bitter restraint should not be held fast." The Commentary on the Judgment says: Restraint is smooth because there is a balance of yin and yang, and the yang is in the center; "a bitter restraint is not proper" means that following such a path will lead to an end. To face difficulties with joy, to hold a proper position and practice restraint, to remain in the center and be upright, thus achieving smoothness. Heaven and Earth have measures, and the four seasons are formed. By using regulations to restrain, one does not damage goods or harm the people. The Great Image Commentary says: Water on a marsh, this is the Hexagram of Restraint. The gentleman learns from this to establish rites and laws, to evaluate virtue. To regard a bitter restraint as the proper path to hold fast to, is certain to lead to an end.

初九，不出戶庭，無咎。象曰：“不出戶庭”，知通塞也。見塞於九二，故不出。九二，不出門庭，凶。象曰：“不出門庭，凶”，失時極也。體柔位陰，故不出門庭凶。六三，不節若則嗟若，無咎。象曰：不節之嗟，又誰咎也!處非其位，失節也，然能居不自安，則人將容之，故無咎。兌，說也，故能嗟諮取容。

The Line Statement of the first line of the "节" hexagram says, "Not going out of the inner courtyard, there is no fault." The Image Commentary says, "Not going out of the inner courtyard" is understanding the boundary between openness and closure. The first line is blocked by the second line, so it does not go out. The Line Statement of the second line says, "Not going out of the outer courtyard, there is danger." The Image Commentary says, not going out of the outer courtyard and being in danger is missing the opportunity too much. The second line is weak in nature and occupies a yin position, so not going out of the outer courtyard leads to danger. The Line Statement of the third line says, "Unable to restrain oneself, one can only sigh, but there is no fault." The Image Commentary says, sighing caused by the inability to restrain oneself, who can blame whom? The third line is not in its proper position, which is losing control; however, it stays without being at ease, so others can accept it, hence there is no fault.兑 represents joy, so it can gain acceptance through self-reflection expressed in sighing.

王弼於此無咎又別立一例，只舊例亦可推行，但能嗟其不節有過之心則亦無咎也。若武帝下罪己之詔而天下悅，大人過既改，則復何咎之有!六四，安節，亨。象曰：安節之亨，承上道也。九五，甘節，吉，往有尚。象曰：甘節之吉，居位中也。以剛居中，得乎盛位，優為其節者也，守之不懈，富貴常保，故曰“往有尚”。

Wang Bi established another general principle regarding "wu jiao" (no blame), but the existing general principle also makes sense: as long as one feels regret and remorse for not controlling oneself, there is no mistake. Just like Emperor Wu of Han, in his later years, issued a self-criticizing edict and the whole country rejoiced. Once a superior's mistakes have been corrected, what blame can there be? The line statement of the fourth line says: "Maintaining one's restraint calmly, there is success." The Image Commentary says that maintaining restraint calmly leads to success because it follows the way of the superior above. The line statement of the fifth line says: "Sweetly practicing restraint, it is auspicious, and going forward will be honored." The Image Commentary says that sweet restraint is auspicious because it is in the central position. The fifth line, with a yang yang in the central position, and holding the great sovereign position, is a person who can calmly practice restraint; maintaining it without slack, wealth and honor can be preserved, hence it says "going forward will be honored."

上六，苦節，貞凶，悔亡。象曰：“苦節貞凶”，其道窮也。處險之極，故曰“苦節”。苦節而不正，悔也，必正而凶，則道雖窮而悔亡；苦節反若獲吉，取悔必多。

The Line Statement of the Sixth Line at the Top of the "Regulation" hexagram says, "Bitter regulation, if adhered to with firmness, brings misfortune; regret disappears." The Image Commentary says, "Bitter regulation with firmness brings misfortune" indicates that its path has reached its end. The Sixth Line at the Top is at the top of the坎 (Water) trigram, which represents danger, so it is said "bitter regulation." To adhere strictly to regulation without proper correctness leads to regret; if one must adhere to correctness yet still meets misfortune, then although the path is exhausted, regret disappears. Conversely, if one adheres strictly to regulation and seems to gain good fortune, the regret caused will certainly be great.

中孚。豚魚吉。利涉大川，利貞。彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。“豚魚吉”，信及豚魚也；“利涉大川”，乘木舟處也。中孚以利貞，乃應乎天也。象曰：澤上有風，中孚，君子以議獄緩死。中孚，上巽施之，下悅承之，其中必有感化而出焉者。蓋孚者覆乳之象，有必生之理，信且正，天之道也。

The hexagram Zhongfu says: "Trustworthiness extends to pigs and fish, which is auspicious. It is favorable to cross a great river and to maintain uprightness." The Commentary on the Judgment says: Zhongfu is characterized by a yin line in the inner trigram and a yang line in the middle, with the lower trigram Dui (Joy) and the upper trigram Xun (Wind). Trustworthiness can cultivate the state. "Pigs and fish are auspicious" means that trustworthiness can reach even pigs and fish. "Favorable to crossing a great river" means that one is using a hollow wooden boat. Trustworthiness and uprightness are in harmony with the way of heaven. The Great Image Commentary says: Wind blowing over a marsh, this is Zhongfu. A gentleman learns from this to review lawsuits and to be lenient in the application of capital punishment. In the hexagram Zhongfu, the lower trigram Xun (Wind) gives out, and the upper trigram Dui (Joy) receives with joy, so there must be something that is moved and generated within. "Fu" originally refers to a bird hatching eggs, containing the principle of inevitable growth. Being trustworthy and upright is exactly the principle of heaven.

初九，虞吉，有他不燕。象曰：“初九虞吉”，志未變也。為信之始，其信未孚，而志應在四，進有二三，剛柔之間，非以禮自防，使為眾所信，取悔之道也。故必防其萌，使志不亂，孚交如則威如乃吉。九二，鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。象曰：“其子和之”，中心願也。居中體巽，無所私繫，德必有鄰，物願所歸，位以德致，為五所任，故曰“與爾靡之”。靡，偃也，順從之也。

The first line of the Zhongfu hexagram says, "If there is first measurement and precaution, it is auspicious; but if there are other thoughts, there will be no peace." The Image Commentary says that the first line is auspicious after measurement because its mind has not yet changed. The first line is at the beginning of sincerity, and sincerity has not yet been trusted by others. Its mind is directed toward the sixth line, but in between are the second line and the third line. It is in a situation of the intermingling of strong and weak. If it does not use propriety to restrain itself and make itself trusted by others, it will be a path that brings regret. Therefore, one must guard against thoughts as soon as they arise, so that the mind remains undisturbed; sincerity in mutual trust will naturally bring reputation, and thus it is auspicious. The second line says, "A crane calls in the shade of the mountain, and its young crane responds in harmony. I have a cup of fine wine, and I wish to share it with you." The Image Commentary says, "Its young crane responds in harmony" expresses a sincere wish. The second line is in the central position and has the nature of Xun, without private attachment. The virtuous person will certainly not be alone, for all will be willing to follow. Status is gained through virtue, and it is trusted by the fifth line. Therefore, it says, "With you, I will submit." "Mí" means to lie down or submit, meaning obedience.

六三，得敵，或鼓或罷，或泣或歌。象曰：“或鼓或罷”，位不當也。處非所安，物之所惡，剛而乘之，柔不相比，進退之際，惟敵是求，不恆其德，莫非己致。一作惟敵是得，故求之云云。六四，月幾望，馬匹亡，無咎。象曰：“馬匹亡”，絕類上也。誠以接物，體巽居柔，陰德之盛美者也。陰德盛美，物所願交，故必一其所應，絕類於上，使陰不疑陽，如月近望而不過於盈，可以無咎。一作免咎。

The *Zhongfu* hexagram's sixth line three *yao ci* says: "Meeting an opponent, sometimes beating the drum to attack, sometimes tiring and resting, sometimes weeping, sometimes singing." The *xiang zhuan* says, "Sometimes beating the drum, sometimes ceasing" is because it occupies an improper position. The sixth line three is not in a suitable place, being disliked by the people; the yang strength below is dominated by it, while the yin weakness above does not align with it. In its advance and retreat, it encounters only enemies. Its virtue is not enduring, and all these are self-inflicted. Another version reads, "Only obtaining the enemy, thus seeking thus." The *yao ci* of the sixth line four says: "The moon is about to be full but not yet complete, the horse of the carriage has lost one, there is no fault." The *xiang zhuan* says, "The horse has been lost" is because it cuts off connection with its kind and ascends to the nine five. The sixth line four approaches others with sincerity, belonging to the *xun* trigram and occupying a yin soft position, which is the most beautiful of yin virtues. The beauty of yin virtue leads all to wish to associate with it, so it must be devoted solely to its proper object, cutting off connections with its kind above, so that yin does not suspect yang. Just as the moon approaches fullness but does not become overly full, thus there is no fault. Another version reads, "Avoiding blame."

九五，有孚攣如，無咎。象曰：“有孚攣如”，位正當也。處乎盛位而信不交物，未免於咎也。上九，翰音登于天，貞凶。象曰：“翰音登于天”，何可長也!處信之極，好居物上，信而無實，窮上必凶。一云：將變而為小過也。

The line statement of the ninth line of the Nine-Five in the Zhongfū hexagram says, "With sincerity, one binds together the people, and there is no fault." The image commentary says, "With sincerity, one binds together the people" because it is in the proper position of honor. If one is in a great position but sincerity does not connect with others, fault is inevitable. The line statement of the upper ninth line says, "The crowing of a chicken reaches the clouds, but to remain firm is ominous." The image commentary says, "The crowing of a chicken reaches the clouds, how can it last long?" The upper ninth line is at the extreme of sincerity, likes to be above others, has only the name of sincerity but no real substance, and when it reaches the extreme above, it inevitably brings misfortune. Another view is that the upper ninth line changes into the Xiaoguo hexagram.

小過。亨利貞，可小事，不可大事。飛鳥遺之音，不宜上宜下，大吉。彖曰：小過，小者過而亨也，過以利貞，與時行也。柔得中，是以小事吉也；剛失位而不中，是以不可大事也。有飛鳥之象焉，“飛鳥遺之音，不宜上宜下大吉”，上逆而下順也。時宜用過，雖過正也。失其所安者，必矯其所為以求安，過於自大，其勢必危，過於自損，可以獲吉，故曰“上逆而下順，飛鳥之象”。象曰：山上有雷，小過，君子以行過乎恭，喪過乎哀，用過乎儉。過恭、哀、儉，皆宜下之義。

The Hexagram Statement of the Hexagram Xiao Guo says: "It is smooth and appropriate to maintain correctness, suitable for small matters but not for great ones. A flying bird leaves behind its sound; it is not suitable to go upward but to go downward, which brings great good fortune." The Commentary on the Judgment says: Xiao Guo refers to a slight excess in small matters, yet it is smooth. Excess while maintaining correctness is in harmony with the times. Yin and softness are in the central position, so small matters are auspicious; Yang and strong are out of position and not in the center, so great matters are not suitable. The hexagram contains the image of a flying bird, "A flying bird leaves behind its sound; it is not suitable to go upward but to go downward, which brings great good fortune," because going upward is contrary and going downward is favorable. When the times are suitable for a slight excess, even though it is an excess, it is still proper. Those who have lost their place must correct their actions to seek stability: excessive self-importance inevitably leads to danger; excessive self-deprecation, on the contrary, can bring good fortune. Therefore, it is said, "Going upward is contrary and going downward is favorable, the image of the flying bird." The Image Commentary says: Thunder resounds on a mountain, which is the Hexagram Xiao Guo. The gentleman thus understands that behavior should be slightly more respectful, mourning should be slightly more sorrowful, and expenditure should be slightly more frugal. Excessive respect, sorrow, and frugality all mean "suitable for being in a lower position."

初六，飛鳥以凶。象曰：“飛鳥以凶”，不可如何也。六二，過其祖，遇其妣，不及其君，遇其臣，無咎。象曰：“不及其君”，臣不可過也。與其上比於陽，不若下遇於陰，與其上合於五，不若退附於初，宜下之義也。無應於上，故能免咎。臣居己下，猶不可過，況其他乎!九三，弗過防之，從或戕之，凶。象曰：“從或戕之”，凶如何也!居陽以剛而應於上，為眾所疾，非過為防慎，人或戕之，凶之甚也。

The line statement of the first line of the "Small Overstep" hexagram says, "Like a bird flying upward, it incurs misfortune." The image commentary says, if a bird incurs misfortune by flying upward, there is nothing to be done about it. The line statement of the second line says, "It oversteps the grandfather and meets the grandmother; it does not overstep the sovereign but meets the subject; there is no fault." The image commentary says, "Not overstepping the sovereign" means that a subject should not overstep his bounds. It is better to connect with a yin line below than to connect with a yang line above; it is better to return and connect with the first line than to go up and connect with the fifth line. This is the meaning of "favorable to reside below." The second line has no corresponding line above it, so it avoids fault. A subject residing below himself still should not overstep; how much more so others! The line statement of the third line says, "Without overstepping, it is strictly guarded; if it allows following, it may be harmed and thus incurs misfortune." The image commentary says, being harmed by following is how dangerous it is! The third line is in a yang position and has a strong nature, and it corresponds with the sixth line above. It is hated by many; if it is not especially cautious and guarded, someone will harm it, and thus it is extremely dangerous.

九四，無咎，弗過遇之，往厲必戒，勿用永貞。象曰：“弗過遇之”，位不當也；“往厲必戒”，終不可長也。道非剛亢，故無咎，有應於下，故曰“弗過遇之”。過此以往，難無以除，故危而必戒；不可當然，故勿用永貞。一云：九四以陽居陰而乘九三之剛，非其過也，乃適與之遇爾，故無咎；若率是而往，必危以為戒，終不可久，故勿用永貞，當思奮爾。

The line statement of the fourth line of the卦 of Xiao Guo says, "There is no fault, no need to go beyond and naturally meet; going forward is dangerous, one must be cautious and not remain in a fixed position for long." The image commentary says, "There is no need to go beyond and naturally meet" is because the position is not appropriate; "going forward is dangerous and must be cautious" means that this situation cannot last long. The way of the fourth line is not strong and lofty, so there is no fault; below it is the initial line six, which corresponds with it, so it says "there is no need to go beyond and naturally meet." Going further forward, difficulties cannot be removed, so there is danger and one must be cautious; this situation should not be considered normal, so it says "do not use it for a long time with sincerity." Another interpretation is that the fourth line, with a yang line in a yin position, is above the third line yang, which is not intentional overstepping, but just coincidentally meeting the third line, so there is no fault; if one continues in this way, it will certainly be dangerous, so one must be cautious, and ultimately cannot last long, so it says "do not use it for a long time with sincerity," one should think of striving and being vigorous instead.

六五，密雲不雨，自我西郊。公弋取彼在穴。象曰：“密雲不雨”，已上也。不能畜剛止健。凡言“自我西郊”，進而不已也。柔得中，小事吉，故曰“公弋取彼在穴”，非及物之功，且不能摧敵止暴也。三止於下，隱伏之象，故曰“在穴”。小過有飛鳥之象，故因曰“取彼在穴”。雨必蒸聚，自下而上，則其潤澤周普，今自西而東，趨其所應，其施未光也。“已上”亦尚往之義。上六，弗遇過之，飛鳥離之，凶，是謂災眚。象曰：“弗遇過之”，已亢也。不宜上而上，乃自取之災也。

The Line Statement of the sixth line of the hexagram Xiao Guo says, "Dark clouds are dense but no rain falls; the clouds come from the western suburbs. The king uses arrows tied with cords to shoot at the game hidden in the cave." The Image Commentary says, "Dense clouds without rain" is because the yin energy has already risen. The sixth line is unable to restrain the yang strength or control the strong and vigorous. All that refers to "from my western suburbs" indicates a single-minded advance without stopping. Since the yin and flexible line is in the central position, it is auspicious for small matters, hence the Line Statement says, "the king shoots at the game in the cave." This is not an act of benefiting others or achieving great deeds, nor is it sufficient to subdue enemies or stop chaos. The third line stops below, which is the image of concealment and concealment, hence it is said, "in the cave." The hexagram Xiao Guo has the image of flying birds, so it follows that "shoot at the game in the cave." Rain must be the rising and gathering of water vapor, starting from below and ascending, then the moisture can spread widely. Now the clouds move from west to east, only going to where they should, the benevolent influence is not yet extensive. "Already above" also means a single-minded advance. The Line Statement of the sixth line above says, "not meeting and passing beyond it, the flying bird meets the net, danger, this is called calamity." The Image Commentary says, "not meeting and passing beyond" is because it has already risen too high. It should not go upward but insists on going upward, which is the calamity it brings upon itself.

既濟。亨，小利貞，初吉終亂。彖曰：“既濟亨”，小者亨也，“利貞”，剛柔正而位當也。“初吉”，柔得中也；終止則亂，其道窮也。象曰：水在火上，既濟，君子以思患而豫防之。通其變然後可久，故止則亂也。

The hexagram statement of 《Ji Ji》 says: "It is smooth, the gentle and small should be content with uprightness, beginning with good fortune but ending in disorder." The 《Tuanguan》 says: "Ji Ji is smooth," meaning that even the gentle and small can achieve smoothness; "It is advantageous to be upright" because the strong and the gentle each occupy their proper positions. "Initial good fortune" is because the second line is a yin line that is centered; but by the end, if it stagnates, disorder will arise, because its path has reached its limit. The 《Daxiangzuan》 says: Water above fire, this is 《Ji Ji》; the gentleman thus understands the need to foresee calamities and prepare in advance. One must understand its changes in order to endure long, so once stagnation occurs, disorder follows.

初九，曳其輪，濡其尾，無咎。象曰：“曳其輪”，義無咎也。六二，婦喪其茀勿逐，七日得。象曰：“七日得”，以中道也。九三，高宗伐鬼方，三年克之，小人勿用。象曰：“三年克之”，憊也。上六險而應，此處卦之未濟以終亂者也，故以比鬼方。九三以陽居陽，文明而正，故用師雖久，困而必克，小人用之，取亡之道也。

The line statement of the initial line of the Gai Ji hexagram says, "Dragging the chariot wheel, wetting the tail, no fault." The image commentary says that "dragging the chariot wheel" signifies no fault in terms of principle. The line statement of the sixth line says, "A woman lost the curtain on the chariot, need not seek it, for after seven days it will be recovered." The image commentary says that "recovering after seven days" is because the sixth line maintains the middle path. The line statement of the third line says, "King Wu of Shang attacked the Ghost People, took three years to conquer, small people should not be employed." The image commentary says that taking three years to conquer indicates exhaustion. The sixth line is in a dangerous position and corresponds with the third line, which is exactly the line in this hexagram that has not yet crossed the river and finally causes disorder, so it is used to compare with the Ghost People. The third line, with a yang line in a yang position, is civilized and upright, so although the military campaign lasted long, in the midst of difficulties it could ultimately win; if small people were to take charge, that would be the path to self-destruction.

六四，繻有衣袽，終日戒。象曰：“終日戒”，有所疑也。九五，東鄰殺牛，不如西鄰之禴祭實受其福。象曰：“東鄰殺牛”，不如西鄰之時也。“實受其福”，吉大來也。東鄰，上六也；西鄰，六四也。過於濟，厚也；幾於中，時也。濟而合禮，雖薄受福。九五既濟之主，舉上與下，其義之得不言而著也。上六，濡其首，厲。象曰：“濡其首，厲”，何可久也!

The line statement of the sixth line in the fourth position of the hexagram Ji Ji says, "Fine clothes will eventually become rags; one must be constantly on guard." The image commentary says, "Being constantly on guard" indicates inner doubt. The line statement of the ninth line in the fifth position says, "The eastern neighbor sacrifices a bull, but the western neighbor offers a simple sacrifice of yue, yet receives real blessings." The image commentary says, "The eastern neighbor sacrifices a bull" is not as appropriate as "the western neighbor's sacrifice being timely"; "receiving real blessings" means great good fortune arrives. The eastern neighbor refers to the sixth line at the top, and the western neighbor refers to the sixth line in the fourth position. The sixth line at the top has passed the time of crossing the river, thus offering rich sacrifices; the sixth line in the fourth position is close to the central position, thus being timely. Crossing the river and following proper rites, even thin sacrifices can bring blessings. The ninth line in the fifth position is the main line of the hexagram Ji Ji. By comparing the sixth line at the top and the sixth line in the fourth position, its appropriateness in terms of principle is evident without further explanation. The line statement of the sixth line at the top says, "Wet on the head, there is danger." The image commentary says, "Wet on the head and in danger, how can this last long?"

未濟。亨，小狐汔濟，濡其尾，無攸利。彖曰：“未濟亨”，柔得中也。“小狐汔濟”，未出中也，“濡其尾無攸利”，不續終也，雖不當位，剛柔應也。象曰：火在水上，未濟，君子以慎辨物居方。初六，濡其尾，吝。象曰：“濡其尾”，亦不知極也。九二，曳其輪，貞吉。象曰：九二貞吉，中以行正也。六三，未濟征凶，利涉大川。象曰：“未濟征凶”，位不當也。有強援於上，故利涉大川，非義躁進，凶之道也。

The Hexagram Statement of 《Unfinished》 says: "It is smooth. A small fox is about to cross the river but gets its tail wet, and there is no benefit." The Commentary on the Judgment says: "The smoothness of 《Unfinished》 is because the six in the fifth is yin and flexible, and in the center. 'A small fox is about to cross the river' means it has not yet escaped from danger. 'Its tail is wet, and there is no benefit' means it cannot complete the matter. Although each line is not in the proper position, the yin and yang are paired and correspond with each other. The Great Image Commentary says: Fire is above water, which is 《Unfinished》. The gentleman learns from this to be cautious in distinguishing things and to place each in its proper position. The line statement of the first six says: 'Its tail is wet, there is regret.' The Image Commentary says, 'Its tail is wet' also means not knowing the limit. The line statement of the second nine says: 'Hold the wheel, stay on the right path and gain good fortune.' The Image Commentary says, the second nine gains good fortune by staying on the right path, because it acts with the virtue of being in the center. The line statement of the third six says: 'Not yet crossed the river, going forward is dangerous; it is suitable to cross the great river.' The Image Commentary says, 'Not yet crossed the river, going forward is dangerous' is because it is not in the proper position. The third six has the strong support of the top nine above it, so it is suitable to cross the great river; if it acts without righteousness and rushes forward hastily, that is the way to misfortune.

九四，貞吉悔亡。震用伐鬼方，三年有賞于大國。象曰：“貞吉悔亡”，志行也。剛陽之德，迫近至尊，非正而吉，悔所招也。初處險中，叛而未一，奮動討伐，其勢必克，堪上之任，是以有賞。六五，貞吉無悔，君子之光，有孚，吉。象曰：“君子之光”，其暉吉也。上九，有孚于飲酒，無咎。濡其首，有孚失是。象曰：飲酒濡首，亦不知節也。飲酒而至於濡首，不節之甚也，其必失此樂也有孚。

The *Gua of Unfinished Affairs* (《未济》) *Line Four* says: "By maintaining correctness one gains good fortune, regret disappears. He rises up to attack the Ghost Country, and after three years receives a reward from a great state." The *Image Commentary* says, "By maintaining correctness one gains good fortune, regret disappears" means that one's aspirations are put into practice. The *Line Four* possesses the virtue of a yang line and is close to the supreme position. If it does not maintain correctness and instead relies on chance to gain good fortune, regret is self-inflicted. The *Line One* is in a dangerous situation, having rebelled but not yet unified, so the *Line Four* rises up to attack, and its strength will surely prevail. It can bear the important task entrusted by the ruler, thus receiving a reward. The *Line Five* says: "By maintaining correctness one gains good fortune, there is no regret. The light of the gentleman, with sincerity, brings good fortune." The *Image Commentary* says, "The light of the gentleman" is that the light brings about good fortune. The *Line Nine at the Top* says: "Drinking with sincerity, there is no fault. If one becomes drunk to the point of wetting one's head, even with sincerity, the correct path is lost." The *Image Commentary* says, drinking to the point of wetting one's head is also a lack of restraint. Drinking to the point of wetting one's head is an extreme lack of restraint; he will surely lose even this joy, which is certain.

［繫辭所舉易義，是聖人議論到此，因舉易義以成之，亦是人道之大且要者也。］［繫辭反覆惟在明易所以為易，撮聚眾意以為解，欲曉後人也。］［欲觀易先當玩辭，蓋所以說易象也。不先盡繫辭，則其觀於易也，或遠或近，或太艱難。不知繫辭而求易，正猶不知禮而考春秋也。］［繫辭所以論易之道，既知易之道，則易象在其中，故觀易必由繫辭。］

The interpretations of the Book of Changes presented in the Great Treatise are the sage's way of elaborating on the subject at hand, using the principles of the Book of Changes to complete the argument. These interpretations also cover major and important aspects of human conduct. The Great Treatise repeatedly emphasizes these points in order to explain why the Book of Changes is called the Book of Changes, gathering together various principles for explanation so that later generations may understand them. To study the Book of Changes, one should first ponder the words associated with the hexagrams and their lines, since these words are used to explain the images of the Book of Changes. Without thoroughly understanding the Great Treatise, one may either misunderstand the Book of Changes as being too distant or too close, or find it excessively difficult. To study the Book of Changes without understanding the Great Treatise is like studying the Spring and Autumn Annals without knowing the rites and rituals. The Great Treatise is used to explain the principles of the Book of Changes; once these principles are understood, the images of the Book of Changes are included within them. Therefore, one must begin studying the Book of Changes with the Great Treatise.

天尊地卑，乾坤定矣；卑高以陳，貴賤位矣；先分天地之位，乾坤立則方見易，故其事(無)［則莫］非易也。所以先言天地，乾坤易之門戶也。不言高卑而曰卑高者亦有義，高以下為基，亦是人先見卑處，然後見高也，不見兩則不見易。

The Great Treatise says: "Heaven is above and esteemed, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. Once the low and high are arranged, the distinctions of honor and humility among the lines become clear." First, the positions of Heaven and Earth are distinguished, and only after Qian and Kun are established can the Book of Changes be perceived. Therefore, all things in the world are without exception part of the Book of Changes. Hence, the text first speaks of Heaven and Earth, for Qian and Kun are the gateways to the Book of Changes. The text does not say "high and low" but "low and high," which has its own reason: high is based on the low, and people always first see the low and near, then the high and distant. Without seeing the two opposite extremes, one cannot perceive the Book of Changes.

物物象天地，不曰天地而［曰］乾坤(雲)者，言其用也。乾坤亦何形？猶言神也。人鮮識天，天竟不可方體，姑指日月星辰處，視以為天。陰陽言其實，乾坤言其用，如言剛柔也。乾坤則所包者廣。

Every object takes its image from heaven and earth; but instead of saying heaven and earth, we say Qian and Kun, referring to their functions. How can Qian and Kun have a physical form? It is like saying "spirit." People rarely truly understand heaven; after all, heaven has no specific place or form to point to, so we merely point to where the sun, moon, and stars are and call that heaven. Yin and Yang refer to the actual substance of qi, while Qian and Kun refer to the functions of qi, just as hardness and softness do. Yet the scope of Qian and Kun is even broader.

動靜有常，剛柔斷矣；動靜陰陽，性也。剛柔，其體未必形。靜專動直，不為物累，則其動靜有常，不牽制於物也。然則乾為剛果，斷然不疑矣。直一作著。天地動靜之理，天圓則須動轉，地方則須安靜。

The Great Treatise continues: "Motion and stillness each have their regular course, and hardness and softness are clearly distinct." Motion and stillness, yin and yang, are inherent natures of qi. As for hardness and softness, their essence may not be visible in form. When still, it is focused; when moving, it is upright, not swayed by external things. Thus, its motion and stillness have a regular course and are not controlled by external influences. In this way, the nature of Qian as strong, vigorous, and resolute is unquestionable. The character "straight" in another version is written as "zhuo." The principle of motion and stillness of heaven and earth is that heaven, being round, must move and rotate, while earth, being square, must remain still and unmoving.

在天成象，在地成形，變化見矣。有形有象，然後知變化之驗。是故剛柔相摩。以人言之，喘息是剛柔相摩，氣一出一入，上下相摩錯也，於鼻息見之。人自鼻息相摩以蕩於腹中，物既消爍，氣復升騰。

The Great Treatise says: "In the heavens, they appear as the sun, moon, and stars; on the earth, they manifest as mountains, rivers, moving creatures, and plants. Change and transformation thus become evident." Only when there is form and image can the actual manifestations of change be observed. Therefore it is said, "The firm and the yielding interact with each other." In the human body, one inhalation and one exhalation represent the interaction of firm and yielding: the breath goes out and in, upper and lower parts intermingle and rub against each other, and this can be seen in the breath. From the mutual interaction of breath in the nose, the movement spreads to the abdomen, where food is digested and dissolved, and the qi rises again.

乾知大始，坤作成物；乾以易知，坤以簡能；天地雖一物，理須從［此］分別。太始者語物之始，乾全體之而不道，故無不知也，知之先者蓋莫如乾。成物者，物既形矣，故言作，已入於形(氣)［器］也，初未嘗有地而乾漸形，不謂(知)［之］作，謂之何哉？然而乾以不求知而知，故其知也速；坤以不為而為，故其成也廣。

The Great Treatise says: "Qian governs the beginning of all things, while Kun generates all things; Qian knows through simplicity, while Kun acts through simplicity." Although heaven and earth are essentially one thing, in terms of principle they must be distinguished. "Tai Shi" refers to the beginning of things, and Qian fully embodies it without expressing it, thus knowing everything. In terms of knowledge preceding action, there is nothing prior to Qian. "Cheng Wu" refers to things that have already taken form, so it is said "to create," which has already fallen into the realm of form and objects. At first there was no earth, but the qi of Qian gradually condensed into form and substance, which is not called "creation," so what else could it be called? However, Qian does not deliberately seek knowledge but naturally knows, so it knows quickly; Kun does not intentionally act but naturally achieves, so it achieves widely.

［易則易知，簡則易從；易知則有親，易從則有功；有親則可久，有功則可大；可久則賢人之德，可大則賢人之業。易簡而天下之理得矣，天下之理得而成位乎其中矣。］此皆言聖人體天地之德然也。“可久”者，［可］以久遠推行；“可大”者，其得體也大。凡語道理之徒，道達不已，竟亦何(所)求推行及民!故以賢人［德業］措諸事業，而言“易簡理得而成［位］乎天地之中”。蓋盡人道，並立乎天地以成三才，則是與天地參矣。但盡［得］人道，理自當(耳)［爾］，不必受命。仲尼之道，豈不可以參天地!

The Great Treatise says: "Ease and simplicity are easy to understand and follow; being easy to understand brings people close, and being easy to follow brings effectiveness; bringing people close ensures longevity, and bringing effectiveness ensures greatness; being able to last long is the virtue of the virtuous, and being able to achieve greatness is the accomplishment of the virtuous. When ease and simplicity are practiced, the principles of the universe are grasped, and when the principles of the universe are grasped, people achieve their proper place within heaven and earth." All of this describes the way the sage manifests the virtue of heaven and earth. What is meant by "can last long" is the ability to carry out virtue over a long period; what is meant by "can be great" is the attainment of a vast and profound nature. Those who merely talk endlessly about principles without putting them into practice, what do they seek to implement among the people? Therefore, the virtue and accomplishments of the virtuous must be realized in concrete affairs, and thus it is said, "The easy and simple lead to the attainment of principles and the establishment of one's position in the center of heaven and earth." As long as human conduct is fully carried out, one becomes equal with heaven and earth as the three elements, thus participating in the nature of heaven and earth. When human conduct is fully realized, the principles should naturally be so, without needing to receive any heavenly mandate separately. Is the way of Confucius not sufficient to participate in the nature of heaven and earth?

言知者，知而已；言能者，涉於形(氣)［器］，(能)能成物也。“易則易知”，“易知則有親”。今夫虎豹之為物，豢之雖馴，人亦不敢遂以親狎，為其難測。惟其平易，則易知易從一作信，“信則人任焉”，以其可［從］信，人斯委任，故易以有功矣。道體至廣，所以［有言難］，有言易，有言小，有言大，無乎不在。“坤至柔而動也剛”，［剛］乃積大勢成而然爾。

Those who talk about 'knowing' merely know; those who talk about 'ability' involve form and objects, and that ability can generate all things. 'Ease' is easy to understand, and 'being easy to understand' leads to being approached by people. Just like tigers and leopards, even if they are tamed, people still dare not get close or play with them, because they are hard to measure. Only when something is easy can it be understood and followed. The character 'from' can also be interpreted as 'trust'; the Analects say 'keeping one's word, others will entrust him with matters,' precisely because he is trustworthy, people entrust him with tasks, so ease can have effect. The principle of the Dao is extremely vast, so there are those who say it is difficult, those who say it is easy, those who say it is small, and those who say it is great, it is everywhere. The 'Zhang' section of the 'Kun' hexagram says 'Kun is extremely gentle, yet when it moves, it is strong,' this strength comes from the accumulation of momentum to a great extent.

乾至健無體，為感速，故易知；坤至順不煩，其施普，故簡能。志大則才大、事業大，故曰“可大”，又曰“富有”；志久則氣久、德性久，故曰“可久”，又曰“日新”。德業不可久、不可大，不足謂之賢［人］，況可謂之聖［人］乎!

Heavenly Stem Qian is extremely strong and vigorous without form, responding quickly, so it is said to be "easy to know." Earthly Branch Kun is extremely gentle and compliant without complexity, giving generously and widely, so it is said to be "simple yet capable." A great mind leads to great ability and great achievements, so it is said to be "capable of greatness" and "rich." A persistent mind leads to persistent energy and persistent virtue, so it is said to be "capable of endurance" and "renewed daily." If virtue and achievements cannot be enduring and extensive, they are not worthy of being called a virtuous person, let alone a sage.

易簡理得則知幾，知幾然後經可正。天下達道五，其生民之大經乎!經正則道前定，事豫立，不疑其所行，利用安身之要莫先焉。“成位乎其中”，與天地合其德［也］。

Grasping the principle of simplicity and ease allows one to perceive the subtle nuances of things. Once the subtle nuances are understood, the constant way can be properly established. The five great principles universally practiced mentioned in the Zhongyong are indeed the great principles and fundamental laws for nurturing the people. When the constant way is properly established, the path is predetermined, and matters are set in place beforehand, so action can proceed without hesitation. Regarding the key to 'using resources effectively and establishing oneself,' nothing is more important than this. What is meant by 'establishing one's position within the world' is precisely what the Wenyan of the Qian hexagram refers to as harmonizing with the virtue of heaven and earth.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔者，畫夜之象也；六爻之動，三極之道也。吉凶者，失得之著也；變化者，進退之著也；設卦繫辭，所以示其著也。吉凶變化，悔吝剛柔，易之四象歟!悔吝由贏不足而生，亦兩而已。“變化進退之象”雲者，進退之動也微，必驗之於變化之著，故察進退之理為難，察變化之象為易。

The Great Treatise says: "The sage established the structure of the hexagrams, observed their images, attached words to explain fortune and misfortune, and through the mutual movement of yin and yang, changes arise. Therefore, fortune and misfortune are the manifestations of loss and gain; regret and meanness are the manifestations of worry and anxiety; change and transformation are the manifestations of advancement and retreat; yin and yang are the manifestations of day and night; the movement of the six lines reflects the principles of heaven, earth, and humanity. "Fortune and misfortune are clear manifestations of gain and loss; change and transformation are clear manifestations of advancement and retreat; establishing hexagrams and attaching words is precisely to indicate these clear manifestations. Fortune and misfortune, change and transformation, regret and meanness, yin and yang, are probably the four images of the Book of Changes. Regret and meanness arise from excess and deficiency, and are merely the two extremes. The saying 'change is the image of advancement and retreat' is because the movement of advancement and retreat is extremely subtle, and must be verified through clear changes. Therefore, understanding the principles of advancement and retreat is difficult, while observing the images of change is easier."

六爻盡利而動，所以順陰陽、剛柔、仁義、性命之理也，故曰“六爻之動，三極之道也”。是故君子所居而安者，易之序也；

Six yao exhaust the advantages of things before they act, precisely to follow the principles of yin and yang, strength and flexibility, benevolence and righteousness, and the nature of life and death. Therefore it is said, "The movement of the six yao reflects the three ultimate principles of heaven, earth, and humanity." The Great Treatise continues, "Therefore, the gentleman, in his ordinary state, can dwell in peace by following the order of the Book of Changes."

序猶言分也。易之中有貴有賤，有吉有凶，皆其自然之分也。所居皆安之，君子安分也。所樂而玩者，爻之辭也。言君子未嘗須臾學不在易。玩，玩習也，每讀則每有益，所以可樂。［居則觀其象而玩其辭］，動則觀其變而玩其占。占非卜筮之謂，但事在外可以占驗也，觀乎事變，斯可以占矣。蓋居則觀其象而玩其辭，此所以動則觀其變而玩其占也。

The Great Treatise of the Upper Chapter of the Zhou Changes says, "The gentleman finds peace in the order of the Changes." Here, the word "order" refers to "division," meaning the natural positions. In the book of the Zhou Changes, there are distinctions of honor and humility, fortune and misfortune, which are natural boundaries of things, not imposed by people. The gentleman can calmly reside in any position, which is called "being content with one's place." The text continues, "What he delights in and contemplates is the statements of the lines." The gentleman delights in and repeatedly reflects on the statements of each line, meaning that he never places his learning outside the Changes. "Contemplate" here means to repeatedly study and deeply understand; each reading brings more insight, hence it is called "delightful." The text says, "When at rest, observe the images and contemplate the statements; when in action, observe the changes and contemplate the divination." The term "divination" does not specifically refer to the use of yarrow stalks, turtle shells, or other methods of divination; anything that is revealed and can be verified is called "divination." Careful observation of worldly changes is itself a form of divination. Because the gentleman can observe the images of the hexagrams and contemplate the statements of the lines in daily life, he is able to observe the changes and contemplate the divination when he takes action. The two aspects are consistent and form a continuous practice.

彖者，言乎象者也；象，謂一卦之質。齊小大者存乎卦，卦有稱名至小而與諸卦均齊者，各著其義也，蓋稱名小而取類大也。辨吉凶者存乎辭，欲見小疵者，必存乎辭。憂悔吝者存乎介，悔吝吉凶之萌，惟介于石者能見幾而作。“憂悔吝者存乎介”，欲觀易象之小疵，宜存志靜，知所動之幾微也。靜知，亦作靜志。幾者動之微，虛靜則知幾。震無咎者存乎悔。凡言無咎者，必求其始皆有悔，今能改之也。有咎而免者，善震(而)［之］補也。

The Great Treatise, Chapter Three, says, "The彖 is the statement concerning the image." The彖 refers to the hexagram statement, which discusses the overall image of the entire hexagram. Here, the term "image" refers to the inherent nature of the hexagram, that is, the natural form presented by the whole hexagram. The text also says, "The distinction between small and great is contained within the hexagram." Some hexagram names are very small, yet they can be placed alongside great hexagrams for observation, because each hexagram has its own particular meaning to express. The name may be small, but the analogy it represents is great. The text says, "The discernment of good fortune and misfortune is contained within the statement." To detect subtle faults, one must look for them in the statements. The text says, "Those who are concerned with regret and hardship are contained within the intermediate position." Regret and hardship are the initial signs of good fortune and misfortune. Only those with firm integrity, like the second line of the hexagram Yu, who is "intermediate between stones," can perceive the subtle beginnings and act at the right moment. The phrase "those who are concerned with regret and hardship are contained within the intermediate position" means that to see the small flaw in the hexagram image, one must cultivate a tranquil mind, thus understanding the subtle beginnings of action. The term "静知" is sometimes written as "静志." "几" refers to the subtle signs of change that have not yet taken form. Only a mind that is empty and still can perceive these signs. The text says, "Those who are free from blame are contained within regret." In the Book of Changes, whenever it speaks of "no blame," tracing back to its origin, there was originally something to regret, but now it has been corrected. Those who originally had faults but ultimately avoided misfortune do so by vigorously acting to correct them.

易與天地準，故能彌綸天地之道。“易與天地準”，此言易之［為］書也。易行乎其中，造化之謂也。言“彌綸”“範圍”，此語必夫子所造。彌者彌縫(補)綴［緝］之義；綸者往來經營之義。

The Great Treatise above, chapter four, begins by saying, "The Book of Changes is in harmony with heaven and earth, thus it is able to encompass the principles of heaven and earth." When it says "the Book of Changes is in harmony with heaven and earth," it refers to the Book of Changes itself — its scale and structure being equal to heaven and earth. However, when it says "the Book of Changes operates within it," this is not referring to the book, but rather to the ceaseless creative power of the universe itself. The terms "encompass" and "define" in the text must have been coined by Confucius himself. "Encompass" means to mend and stitch, to fill in the gaps of the principles of heaven and earth; "define" means to weave and manage, like threading and tying ropes, to make them orderly and coherent.

易之為書與天地準。易即天道，獨入於爻位繫之以辭者，此則歸於人事。蓋卦本天道，三陰三陽一升一降而變成八卦，錯綜為六十四，分而有三百八十四爻也。因爻有吉凶動靜，故繫之以辭，存乎教誡，使人動則觀其變而玩其占，其出入以度，內外使知懼，又明於憂患與故，無有師保，如臨父母。聖人與人撰出一法律之書，使人知所向避，易之義也。

The structure of the Book of Changes is equal to the heavens and earth. The Book of Changes itself is the heavenly way, but when it comes down to the lines and is connected with words, it becomes related to human affairs. The root of the hexagrams is the heavenly way: three yin and three yang rise and fall to produce the eight trigrams. The eight trigrams are arranged and combined to form the sixty-four hexagrams, and then divided into the 384 lines. Since each line has both good and bad fortune, movement and stillness, words are attached to them to contain instructions and warnings, so that people can observe their changes and consider their divination when they act. Chapter 8 of the Great Treatise says, "Its coming and going are measured by a standard, both inside and outside are made aware of caution, and it is clear about worries and their causes, without having a teacher or guardian, as if facing parents." This refers precisely to this: people's coming and going have a standard to follow, whether dealing with external matters or internal thoughts, they know to be cautious, and they understand the causes of worries. Even without a teacher or guardian nearby, when reading the Book of Changes, they act as if facing their parents, not daring to be reckless. The sage composed such a book, almost like a law, to make people know what to pursue and what to avoid. This is the purpose of the Book of Changes.

仰以觀於天文，俯以察於地理，是故知幽明之故；原始反終，故知死生之說。天文地理，皆因明而知之，非明則皆幽也，此所以知幽明之故。萬物相見乎離，非離不相見也。見者由明而不見［者］非無物也，乃是天之至處。彼異學則皆歸之空虛，蓋徒知乎明而已，不察夫幽，所見一邊耳。

The Great Treatise above, chapter four, says, "Looking upward to observe the celestial phenomena, looking downward to examine the terrestrial forms and principles, thus knowing the reasons for the hidden and the manifest; tracing back the origin and returning to the end, thus understanding the doctrine of life and death." The celestial phenomena and terrestrial forms and principles are known by means of "brightness." What is not bright is called "hidden," which is why the sage can know the reasons for the hidden and the manifest. The Sayings of the Hexagrams says, "All things appear in the hexagram Li." Li represents fire, the sun, and brightness. Without this brightness, all things would not be visible to each other. What is important is that what is visible is indeed due to brightness, but what is not visible does not mean there is nothing; rather, it is precisely the deepest aspect of the heavenly way. The schools of Buddhism and Daoism, however, regard the invisible as mere emptiness, which is only knowing the side of brightness and not investigating the side of the hidden, thus seeing only a partial view.

氣聚則離明得施而有形，氣不聚則離明不得施而無形。方［其］聚也，安得不謂之(有)［客］？方其散也，安得遽謂之無？故聖人仰觀俯察，但云“知幽明之故”，不云“知有無之故”。

When the qi gathers, the brightness of "Li" (Fire) can act upon it, thus forming something visible; when the qi does not gather, the brightness has nothing to attach to, and thus becomes invisible. However, we must know: when it gathers, how can we not acknowledge that this is a temporary form created by the qi? When it disperses, how can we immediately conclude that it has vanished? Gathering and dispersing are merely the coming and going of the qi, and there is no real "birth" or "annihilation." Therefore, the sages observe the heavens and examine the earth, saying only "knowing the causes of the hidden and the manifest," but not "knowing the causes of existence and non-existence." This one word difference marks the distinction between the Confucian scholars and the other schools of thought.

［大易不言有無，言有無，諸子之陋也。人雖信此說，然不能知以何為有，以何謂之無。如人之言曰自然，而鮮有識自然之為體。］盈天地之間者，法象而已；文理之察，非離不相睹也。方其形也，有以知幽之(故)［因］；方其不形也，有以知明之故。

The Great Classic of Change does not speak of "being" and "non-being." As soon as it begins to speak, it divides into "being" and "non-being," which is the shallow view of the various schools. People may agree with this statement in words, but in reality they are unable to clearly define what is considered "being" and what is considered "non-being." Just as everyone can say the word "natural," few truly understand what the nature of "natural" is. What fills the universe is nothing but principles and forms. The beauty and order that can be perceived are only made visible by the clear illumination. When the vital energy condenses into form, it is from this that we can infer the origin of the hidden aspect. When the vital energy disperses and no form is formed, it is from this that we can understand the reason for the manifest aspect. The hidden and the manifest are merely two states of the same vital energy, not two separate worlds.

［釋氏語實際，乃知道者所謂誠也，天德也。其語(則)［到］實際，則以人生為幻妄，(幻妄)以有為為疣贅，以世界為陰濁，遂厭而不有，遺而弗存。就(而人)［使］得之，乃誠而惡明者也。儒者則因明致誠，因誠致明，故天人合一，致學(者)而可以成聖，得天而未始(離)［遺］人，易所謂不遺、不流、不過者也。

The Buddhist concept of "actual reality" corresponds to what the knowers call "sincerity," which is also referred to as Heavenly Virtue. However, when they speak of actual reality, they regard life as illusory, consider action as a burden, and view this world as a place of darkness and corruption, thus despising it and refusing to acknowledge its existence, abandoning it and unwilling to let it remain. Even if they truly gain something along this path, it is only a partial aspect of the "sincerity" mentioned in the "Middle Way," which rejects "clarity." The Confucian scholars are different: they proceed from "clarity" to "sincerity," and then from "sincerity" back to "clarity," advancing both clarity and sincerity. Therefore, they can achieve the unity of heaven and humanity, attaining sainthood through scholarly cultivation, receiving from heaven yet never abandoning human affairs. This is precisely the state described in the "Great Treatise" as "achieving all things without omission," "moving sideways without flowing," and "embracing the transformations of heaven and earth without excess."

故語雖似是，觀其發本要歸，與吾儒二本殊歸。道一而已，此是則彼非，彼是則我非，是故不當同日而語。其言流遁失守，窮大則淫，推行則詖，致曲則邪，求之一卷之中，其弊數數有之。

Therefore, the phrases of the Buddhist school may sound similar to those of the Confucian scholars, but if we examine their fundamental principles and ultimate destinations, we will find that they are entirely different from our Confucianism. There is only one truth: if this side is correct, then the other is wrong, and if the other is correct, then this side is wrong. Therefore, these two schools should not be mentioned together. Their statements are evasive and lack a solid foundation; when pushed to the extreme, they become exaggerated; when extended outward, they become biased; and when reduced to a single aspect, they become perverse. If we carefully examine any single volume of their writings, such flaws are everywhere to be found.

大率知畫夜陰陽則能知性命；能知性命則能知鬼神，知聖人。彼(直)欲［直語］太虛，不以畫夜陰陽累其心，則是未始見易；［未始見易，］則雖欲免畫夜陰陽之累，末由也已。(已)［易］且不見，又烏能更語真際!舍真際而談鬼神，妄也。所謂實際，彼徒能(請)［語］之而已，未始真解也。］

In general, one can only understand life and death after understanding the alternation of day and night and the waxing and waning of yin and yang. Only after understanding life and death can one understand ghosts and spirits and sages. Yet they wish to bypass this level and directly talk about "Tai Xu" (Great Void), unwilling to let the alternation of day and night and the yin-yang changes burden their minds. This is like having never seen the Book of Changes. Since they have never seen the Book of Changes, even if they want to escape the burden of day and night and yin-yang, they have no way to do so. If they have never even seen the Book of Changes, how can they ever talk about "Zhen Ji" (True Reality)! To talk about ghosts and spirits without referring to True Reality is just empty talk. The "actual" they mention is nothing more than being able to say these two characters, and they have never truly understood them.

［易曰：“原始(要)［反］終，故知死生之說”者，死生止是人之終始也。］［精氣為物，游魂為變，是故知鬼神之情狀。］［“精氣為物，游魂為變”，精氣者，自無而有；游魂者，自有而無。自無而有，神之情也；自有而無，鬼之情也。自無而有，故顯而為物；自有而無，故隱而為變。顯而為物者，神之狀也；隱而為變者，鬼之狀也。

The Great Treatise above, chapter four, says, "From the beginning to the end, thus we know the doctrine of life and death." So-called life and death are merely the beginning and end of a person's life, and there is no other mysterious terminology involved. The text continues, "The refined qi becomes things, the wandering soul causes change, thus we know the nature of ghosts and spirits." What is meant by "the refined qi becomes things" is that qi, originally formless, gathers to become tangible forms. What is meant by "the wandering soul causes change" is that qi, having become tangible, disperses back into formlessness. From nothing to something is the actual nature of "spirit"; from something to nothing is the actual nature of "ghost." From nothing to something, thus manifesting as individual things; from something to nothing, thus disappearing and causing change. Manifestation as things is the form of spirit; disappearance as change is the form of ghost. In Zhang Zai's view, the terms "ghost" and "spirit" do not refer to beings with will or supernatural entities, but rather to the two forms of movement and transformation of qi.

大意不越有無而已。物雖是實，本自虛來，故謂之神；變是用虛，本緣實得，故謂之鬼。此與上所謂神無形而有用，鬼有形而無用，亦相會合。所見如此，後來頗極推闡，亦不出此。］

The general idea is no more than the two aspects of "presence" and "absence." Things are indeed real, yet they originally凝聚 from the void, so in terms of their transformation from the void to reality, they are called "spirit" (shen). Change, although returning to the void, originates from tangible forms, so in terms of their transformation from reality to the void, they are called "ghost" (gui). This aligns with the previous statement that "spirit has no form but is useful, and ghost has form but is not useful." My original understanding was like this, and although later I elaborated and explained it more thoroughly, I never went beyond this meaning.

［與範巽之言：易所謂“原始反終［故］知死生之說”者，謂原始而知生，則求其終而知死必矣。此夫子所以直季路之問而不隱也。體不偏滯，［乃可謂無方無體。偏滯］於畫夜陰陽者物也，若道則兼體而無累也。以其兼體也，故曰“一陰一陽”，又曰“陰陽不測”，又曰“一闔一闢”，又曰“通乎畫夜”。語其推行，故曰“(通)［道］”；語其不測，故曰“神”；語其生生，故曰“易”；其實一物，指事而異名爾。

This is a response to Fan Xunzhi. The Book of Changes says, "Trace back to the beginning and return to the end, thus understanding the doctrine of life and death." This means that by tracing the origin of life, one understands "life," and by following it to its end, one necessarily understands "death." Confucius answered Zilu's question about life and death directly according to this principle, without any concealment. Only those that are not biased toward one side can be called "without fixed form or aspect." Those that are biased toward one side, such as day and night or yin and yang, are "things." As for "the Way," it includes both yin and yang without being constrained by either. Because it encompasses both, the Great Treatise says, "One yin and one yang is called the Way," and also says, "Yin and yang that cannot be measured are called the divine," and also says, "One closing and one opening is called change," and also says, "To understand the principle of day and night is knowledge." In terms of its extension and spread, it is called "the Way"; in terms of its immeasurability, it is called "the divine"; in terms of its continuous generation, it is called "the Book of Changes." It is actually the same thing, but different names are given according to different phenomena.

大率天之為德，虛而善應，其(實)［應］非思慮聰明可求，故謂之神，老氏況諸谷以此。太虛者，氣之(所)體。氣有陰陽，屈伸相感(而)［之］無窮，故神之應也無窮；其散無數，故神之應也無數。雖無窮，其實湛然；雖無數，其實一而已。陰陽［之］氣，散則萬殊，人莫知其一也；合則混然，人不見其殊也。

In general, the virtue possessed by Heaven is empty yet capable of responding to influences; its responsiveness cannot be obtained through human thought and wisdom, hence it is called 'spirit' (shen). Laozi compared it to an empty valley, emphasizing precisely this aspect of being empty yet responsive. 'Too vast emptiness' (taixu) refers to the essence of qi, which is not a complete void of dead silence. Qi differentiates into yin and yang, alternating between contraction and expansion, continuously interacting without end, so the responsiveness of spirit is also endless. As qi disperses in countless ways, the responsiveness of spirit is also countless. Though it is endless, its essence is actually clear and still; though it is countless, its essence is actually one. When yin and yang qi spreads out, it becomes myriad differences, and people cannot see that it is originally one; when it gathers together, it becomes a single whole, and people cannot see the original differences within it.

形聚為物，形潰反原，［反］原者，其游魂為變乎!所謂變者，對聚散存亡為(之)文，非如螢雀之化，指前後身而為說。輔嗣所解，似未失其歸也。］

A thing takes form and substance to become an object, and when its form and substance disperse, it returns to its original state. This returning to the original state is probably what the Great Treatise refers to as "the wandering soul transforms." The term "transformation" here is a term contrasting with gathering and dispersing, existence and non-existence, and does not refer to something like rotting grass transforming into fireflies or a sparrow entering water becoming a clam, which implies a transformation between a previous body and a subsequent one. Wang Bi, whose courtesy name was Fusi, seems to have correctly interpreted this sentence without losing its original meaning.

［所謂山川門霤之神，與郊社天地陰陽之神，有以異乎？易(所)謂“天且弗違而況於鬼神乎”!仲尼以何道而異其稱耶？又謂“游魂為變”，魂果何物？其遊也情狀如何？試求之［使］無疑，然後可以拒神怪之說，知亡者之歸。［此外］學(者)［素］所［援據］以質成其論者，不可不察以自祛其疑爾。］

People often refer to mountains and rivers, gateways, and the central chamber when they speak of worshiping spirits. Is there a difference between these and the heavenly and earthly deities worshipped in the grand sacrifices and the ancestral rites? The "Wenyan" section of the "Qian" hexagram says, "Heaven does not violate it, and how much less would ghosts and spirits?" How did Confucius distinguish between them in his naming? The "Xici" says, "The wandering soul becomes a change." What exactly is a "soul"? What is its condition when it "wanders"? Only by thoroughly investigating these questions and eliminating all doubts can one resist various superstitions and truly understand where the dead go. Moreover, the doctrines of Buddhism and Taoism have always cited and relied upon certain statements to substantiate their arguments. These must also be examined carefully in order to clear up doubts in one's mind beforehand.

［氣之於人，生而不離、死而遊散者謂魂，一成而不變者為魄。］與天地相似，故不違；知周乎萬物而道濟天下，故不過；旁行而不流，樂天知命，故不憂；［意，有思也；必，有待也；固，不化也；我，有方也。四者有一焉，則與天地不相似。］

In terms of the distribution of qi within the human body: when alive, it does not separate from the physical form, but after death it disperses, and this is called 'hun'; once it condenses, it becomes fixed and unchanging, and this is called 'po'. The Great Treatise, Chapter Four, says: 'It is similar to heaven and earth, thus it does not violate; it knows all things and guides the world, thus it does not exceed; it moves in all directions without flowing, it is content with heaven's way and knows its destiny, thus it does not worry.' The phrase 'similar to heaven and earth' must be understood in relation to the four things to avoid mentioned in the Analects: 'yi' refers to private speculation, 'bi' refers to expectation, 'gu' refers to being stuck in one way, and 'wo' refers to establishing a fixed position. If any of these four is present, one is no longer similar to heaven and earth. Heaven and earth have no thoughts or actions, no dependence or attachment, no fixed position or self, so only when humans eliminate these four faults can they be said to 'not violate'.

如天地無私，則於道不離，然遺物而獨化，又過乎大中之表也。故下文曰範圍(天地之化)而不過，曲成(萬物)而不遺。(通乎畫夜之道而知)未能周萬物，則必有過。過，失也。

If one only learns the impartiality of heaven and earth, it is indeed not separated from the Dao. However, if one therefore neglects all things and seeks transcendence on one's own, one would go beyond the boundaries of great central rectitude. Therefore, the Great Treatise later says, "Encompassing the transformations of heaven and earth without exceeding, and skillfully forming all things without omission." It also says, "Understanding the principle of day and night." On one hand, it does not allow exceeding, and on the other hand, it does not allow omission. Whatever cannot comprehensively encompass all things must certainly have some error. Here, the term "过" refers to error, not merely exceeding, but also deviating from the right path.

知周［乎］萬物［而］道濟天下，然後不錯。若不如此，則或得於(彼)［此］(或)［而］失於(此)［彼］也。天惟運動一氣，鼓萬物而生，無心以恤物。聖人則有憂患，不得似天。天地設位，聖人成能。聖人主天地之物，又智周乎萬物而道濟天下，必也為之經營，不可以有(愛)［憂］付之無憂。

Wisdom pervades all things, and the methods of the Dao are sufficient to save the world, thus avoiding mistakes. If this is not achieved, one will inevitably neglect one thing while attending to another. Heaven merely operates through this vital energy, stirring and nurturing all things to continue endlessly, without having a compassionate heart toward things. The sage, however, has concerns and worries, and in this regard, he cannot be the same as Heaven. The Great Treatise, Part 12, says, "Heaven and Earth set their positions, and the sage realizes his abilities": the sage is the master of all things in the world, and must have wisdom that pervades all things and methods that save the world. Therefore, he must plan and manage the world, and cannot simply entrust his own heart of concern to the carefree Heaven.

旁行［而］不流，圓神不倚也。［主應物不能固知，此行而流也。入德處不移，則是道不進，重滯者也。］安土敦乎仁，故能愛。安土，樂其所自生，(□□)［不得其生，非］忠厚之道也。［安土，不懷居也。有為而重遷，無為而輕遷，皆懷居也。］範圍天地之化而不過，

The passage says, "Moving sideways but not flowing," which refers to the round and skillful nature of the Way, which is not biased toward one side. If one only seeks to cope with external matters and cannot firmly hold on to what is known, then it is "moving" while flowing away; on the other hand, if one does not move an inch in cultivating virtue, that is also stagnation, becoming a person who is heavy and blocked. The passage then says, "Settling in one's native land and cherishing kindness, thus being able to love." What is meant by "settling in one's native land" is to be content with the land where one was born and one's proper role. If one cannot settle one's own principle of life, then it is not the way of sincerity and thickness. Also, one should know that "settling in one's native land" does not mean clinging to one's dwelling place: the capable person values the difficulty of moving and does not move easily, while the incapable person moves easily and does not stay, and both are "loving comfort." The passage then says, "Circumscribing the transformation of heaven and earth without exceeding."

(過則溺於空、淪於靜，既不能存其神，又不能知夫化矣。大抵過則不是著有則是著無，聖人自不言有無，諸子乃以有無為說。說有無，斯言之陋也。在易則惟曰神，則可以兼統。)

Once the limits of the transformation of heaven and earth are exceeded, one will become immersed in emptiness and fall into stillness: unable to maintain the spirit of continuous generation and unable to recognize the flowing transformation. Generally speaking, once there is an excess, it is either an attachment to existence or an attachment to non-existence. Sages originally do not discuss existence and non-existence; the schools of thought, however, tend to establish their doctrines based on existence and non-existence. As soon as one begins to speak of existence or non-existence, the words are already shallow. The Book of Changes only mentions the character "spirit" (shen), and "spirit" is capable of encompassing and integrating both existence and non-existence, as well as movement and stillness.

［窮理盡性，然後至於命；盡人物之性，然後耳順；與天地參，無意、必、固、我，然後範圍天地之化；從心不踰矩，老而安死，然後不夢周公。］通乎畫夜之道而知，不偏滯於畫夜之道，故曰通知。故神無方而易無體。

The "Say on the Trigrams" says "to exhaust the principles, to fully realize one's nature, and thus reach the destiny." First, one must thoroughly investigate the principles of things and fully express one's innate nature, only then can one speak of reaching destiny. Only by fully realizing human nature and the nature of things can one attain Confucius' state of "hearing without resentment" at the age of sixty; only by standing equal with heaven and earth, and eliminating the four faults of desire, certainty, stubbornness, and self-importance, can one speak of "embracing the transformations of heaven and earth"; only by reaching the state of "acting from the heart without transgressing the rules" at seventy, and being at peace with life and death in old age, can one no longer need to dream of the Duke of Zhou. The text says "to understand the principle of day and night," meaning not to be biased toward either day or night, hence called understanding through comprehensiveness. Because of this, the text concludes with "the spirit has no fixed form and the Book of Changes has no independent form."

繫辭言易，大概是語易書制作之意；其言“易無體”之類，則是天易也。神［與］易雖是一事，方與體雖是一義，以其不測，故言無方；以其生生，故言無體。然則易近於化。

In the Great Treatise, the term "Yi" refers generally to the purpose of the Book of Changes. However, statements such as "Yi has no form" do not refer to the book itself, but rather to the natural "Heavenly Yi" existing between heaven and earth. Although "Shen" and "Yi" refer to the same thing, and "Fang" and "Ti" also mean the same, they each emphasize different aspects: because it is immeasurable, it is said to have "no form"; because it is ever-renewing and unceasing, it is said to have "no body." Thus, the term "Yi" carries a meaning closer to "Hua," which refers to a subtle, gradual, and traceless process of transformation.

一陰一陽之謂道，一陰一陽是道也，能繼繼體此而不已者，善也。善，(之)猶言能繼此者也；其成就之者，則必俟見性，是之謂聖。仁者不已其仁，(始)［姑］謂之仁；知者不已其知，(方)［姑］謂之知；(此)是［謂］致曲，曲能有誠也，誠則有變，(化)必仁知會合乃為聖人也。(前)［所］謂聖者，於一節上成性也。夷惠所以亦得稱聖人，然行在一節而已。

The Great Treatise, Chapter Five, begins by saying, "One yin and one yang is called the Way." The alternating and recurring process of yin and yang itself is the Way. Those who can continuously carry forward this Way and embody it in themselves without interruption are called "goodness." So-called goodness refers to those who can carry forward the Way; but only when one actually realizes the original nature can one truly accomplish the Way, which is called "sainthood." A person who practices benevolence without ceasing may be called a benevolent person; a person who pursues knowledge without ceasing may be called a wise person. This is what the Doctrine of the Mean calls "achieving the particular." One can make progress by focusing on a particular aspect, and within that particular aspect, one can cultivate sincerity, and with sincerity, one can generate transformation. But only when benevolence and knowledge are unified can one become a sage. The sainthood mentioned earlier is only the realization of one aspect of nature. Why are Bo Yi and Liu Xiaohui also called sages? Because of this, but their actions were limited to only one aspect.

“百姓日用而不知”，蓋所［以］用莫非在道。飲食男女皆性也，但己不自察，由旦至暮，凡百舉動，莫非感而不之知。今夫心又不求，感又不求，所以醉而生夢而死者眾也。繼之者善也，成之者性也。

The classic text says, "The common people use things daily without knowing." This is because everything they use in their daily lives is contained within the Dao. Food, drink, and the affairs of human relationships are all originally part of nature; the problem is that people do not examine themselves. From morning to night, all their actions are manifestations of responsive energy, yet they themselves do not realize it. Nowadays, people do not seek with their hearts, nor do they seek responses, so there are so many who are confused and unaware, living in a state of drunkenness and dreaming through life and death. The text then continues, "Those who continue the Dao are good, and those who complete it are nature."

言繼繼不已者善也，其成就者性也。仁知各以成性，猶(仁禮以成性)勉勉而不息，可謂善成，而存存在乎性。仁知見之，所謂“曲能有誠”者也。不能見道，其仁知終非性之有也。性未成則善惡混，故亹亹而繼善者斯為善矣。惡盡去則善因以(亡)［成］，故舍曰善而曰“成之者性［也］。

Zhang Zai explains the sentence "Ji zhi zhe shan ye, cheng zhi zhe xing ye" from the Great Treatise, saying: what can continue without end is called "shan" (goodness), and what can be fixed as one's own is called "xing" (nature). Both "ren" (benevolence) and "zhi" (wisdom) can be used to accomplish nature -- another version here reads "ren li yi cheng xing" -- and both require constant effort without ceasing, only then can they be called truly good. The term "cun cun" (constant perseverance) in the text ultimately comes down to "xing" (nature). The benevolent and the wise each see the Dao from their own particular side, which is what the Doctrine of the Mean refers to as "qi ci zhi qu, qu neng you cheng." If one never sees the Dao, then a bit of ren and zhi will never be something inherent in one's nature. When nature has not yet been formed, good and evil are mixed together, so one must diligently maintain the initial good, which is called "shan." When evil is completely eliminated, good will then be formed (the original text says "wang," but according to another version it should be "cheng"), so the text no longer mentions "shan" alone, but says "cheng zhi zhe xing ye."

神不可致思，存焉可也；化不可助長，順焉可也。存虛(名)［明］，久至德，順變化，達時中，仁之至，義之盡也。知微知彰，不舍而繼其善，然後可以成(之)［人］性矣。仁者見之謂之仁，知者見之謂之知，

The "spirit" cannot be pursued by thought, but can only be cultivated within the heart. "Transformation" cannot be hastened like uprooting seedlings to help them grow, but must be followed naturally. By cultivating a mind that is empty yet clear, one gradually reaches the highest virtue. By following the changes of heaven and earth, one can grasp the proper measure in all circumstances: this is the ultimate expression of benevolence and the complete fulfillment of righteousness. One must be able to understand both the subtle and the manifest, not abandon the beginning of goodness, and continuously nurture it, only then can one realize one's true nature. The text then says, "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom."

聞見不足以為己有，“仁者見之謂之仁，知者見之謂之知”，心各(有)［見］本性，始為己有，苟未見性，須當勉勉。今學者既知趨向，殊不費力，何(謂)［為］不勉勉!百姓日用而不知，［故君子之道鮮矣。］百姓日用［而］不知，溺於流也。［顯諸仁，藏諸用，］

What one hears or sees is not truly one's own. The classics say, "The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom." This shows that only when the mind realizes its true nature can something truly become one's own. If one has not yet realized one's nature, one must strive again and again, without rest. Now scholars already know the direction in which to exert effort; in reality, it does not require great effort. So why do they not persistently strive? The classics say, "The common people use things daily but do not realize them, hence the way of the gentleman is rare." The common people use things every day but are unaware, precisely because they are submerged by daily conventions. The classics also say, "Manifest in benevolence, conceal in function."

［非神不能顯諸仁，(不)［非］知不能藏諸用。］［鼓萬物而不與聖人同憂。］老子言“天地不仁，以萬物為芻狗”，此是也；“聖人不仁，以百姓為芻狗”，此則異矣。聖人豈有不仁？所患者不仁也。天地則何意於仁？鼓萬物而已。聖人則仁爾，此其為能弘道也。

It is not "shen" that can manifest benevolence; it is not "zhi" that can conceal utility. The text continues, "It moves all things without sharing the anxieties of the sages." The "Dao De Jing" says, "Heaven and earth are not benevolent; they treat all things as straw dogs," which is correct; but it then says, "The sage is not benevolent; he treats the people as straw dogs," which is different. How can the sage not be benevolent? The sage's concern is precisely that the world lacks benevolence. Heaven and earth do not have the intention of being benevolent; they merely move all things and allow life to flourish. The sage, however, is benevolent. It is precisely because of this benevolence that the saying in the "Analects" of Confucius, "A person can promote the Dao," can be spoken.

［鼓萬物而不與聖人同憂，天道也。聖(人)不可知也，無心之妙非有(仁)［心］所及也。］天不能皆生善人，正以天無意也。“鼓萬物而不與聖人同憂”，聖人之於天下，法則無不善也。然古者治世多而後世不治，何也？人徒見文字所記，自唐虞以［來論其治亂，殊不知唐虞以］上幾治幾亂，須歸之運數，有大(運)［數］，有小(運)［數］，故孟子曰：“天［下］之生(民)久矣，一治一亂。”

"The heavens promote all things without sharing the worries of sages," speaks of the way of heaven. When the sage reaches an inscrutable level, the subtle and profound workings that arise without intention are something a person with a deliberate mind cannot reach. Heaven cannot guarantee that all born are good people, precisely because heaven has no intention. The classic text says that heaven "promotes all things without sharing the worries of sages," while the sage governs the world by establishing laws and setting examples, ensuring that nothing is not good. But why were there more prosperous ages in ancient times and fewer in later periods? This is because people only look at the recorded words, discussing the prosperity and disorder from the time of the Yao and Yu dynasties. They do not realize that before the Yao and Yu, there had already been many periods of prosperity and many of disorder. This must be attributed to the course of fate and destiny: there are great cycles and also small ones. Therefore, the Mencius says in the chapter "Teng Wengong Lower": "The birth of the world has long been, alternating between order and disorder."

繫之為言，或說易書，或說天，或說人，卒歸一道，蓋不異術，故其參錯而理則同也。“鼓萬物而不與聖人同憂”，則於是分出［天］人之道。［人］不可［以］混天，“鼓萬物而［不］與聖人同憂”，此言天德之至也。與天同憂樂，垂法於後世，雖是聖人之事，亦猶聖人之末流爾。

The writing in the Great Treatise sometimes refers to the Book of Changes, sometimes to Heaven, and sometimes to human beings, but ultimately all return to the same Dao. It is not two different paths, so although the sentences are interwoven and varied, the meaning remains consistent. The phrase "He stirs all things without sharing the anxieties of the sages" is precisely where the Dao of Heaven is distinguished from the Dao of human beings. Human beings cannot be equated with Heaven: saying that Heaven stirs all things without sharing the anxieties of the sages is describing the ultimate virtue of Heaven — it achieves things without intention, thus there is no anxiety. As for sharing the joys and sorrows of Heaven, establishing laws and regulations to pass on to future generations, although these are also the duties of sages, compared to the virtue of Heaven, they are already the later part of the sage's path.

神則不屈，無復回易，“鼓萬物而不與聖人同憂”(者)，此直謂天也。天則無心，神(故)可以不詘，聖人則豈忘思慮憂患？雖聖亦人耳，焉得遂欲如天之神，庸不害於其事？聖人苟不用思慮憂患以經世，則何用聖人？天治自足矣。聖人所以有憂者，聖人之仁也；不可以憂言者，天也。蓋聖人成能，所以異於天地。

The divine nature of Heaven is not twisted or changeable. The phrase "It gives birth to all things without sharing the worries of the sage" directly refers to Heaven. Heaven has no desires, so its divine nature is not twisted. But can the sage forget about thoughts and worries? Although the sage is wise, he is still a human being. How can he desire to be like Heaven's divine nature? That would actually hinder his proper duties. If the sage does not use his thoughts and worries to manage worldly affairs, then what is the use of having a sage? Heaven itself can manage everything. Therefore, the sage's worries are due to his benevolence, while that which cannot be described as worry belongs to Heaven. The "Great Treatise" says, "Heaven and Earth are set in their positions, and the sage realizes his abilities." The sage differs from Heaven and Earth precisely in the realization of his abilities.

富有之謂大業，日新之謂盛德。富有，廣大不御之盛與!日新，悠久無疆之道與!富有者，大［而］無外也；日新者，久［而］無窮也。顯其聚也，隱其散也，顯且隱，幽明所以存乎象；聚且散，推蕩所以妙乎神。“日新之謂盛德”，過而不有，(不)凝滯於心，知之細也，非盛德日新。惟日新，是謂盛德。義理一貫，然後日新。生生之謂易。

The classic text says, "To be richly endowed is called great achievement, and to renew daily is called great virtue." What is meant by "richly endowed" is a vastness that cannot be resisted, a grandeur beyond measure. What is meant by "renewing daily" is an enduring path without end. "Richly endowed" refers to something so great that there is no outside to it; "renewing daily" refers to something so enduring that it has no limit. When qi gathers, it manifests; when it disperses, it disappears. There is manifestation and concealment, so the distinction between the hidden and the manifest is contained within the "image" (xiang). There is gathering and dispersing, continuous movement and transformation, so the subtle workings of "spirit" (shen) become evident. Saying "renewing daily is called great virtue" means that things that have passed are not retained, nor do they stagnate in the mind. If one merely lingers over trivial knowledge and views, that is not great virtue, nor is it renewal. Only through constant renewal can there be great virtue; only when the meaning and principles are unified can renewal be spoken of. The classic continues, "To produce constantly is called the Way (Yi)."

生生，猶言進進也。極數知來之謂占，“極數(之)［知］來”；前知也。前知其變，有道術以通之，君子所以措於民者遠矣。通變之謂事。能通其變而措於民，聖人之事業也。易簡之善配至德。循天下之理之謂道，得天下之理之謂德，故曰“易簡之善配至德”。

What is meant by "shengsheng" is to advance continuously, without stopping for a moment. The text says, "To know the future by pushing numbers to their extreme is called divination." By pushing numbers to their extreme and foreseeing the future, this is called foreknowledge. When one has foreknowledge of its changes and possesses the methods to comprehend them, the gentleman applies these to the people, and the effects are profound. The text says, "To understand change and apply it to affairs is called business." Being able to comprehend its changes and apply them to the people is truly the business of the sage. The last part of Chapter Six of the Great Treatise says, "The simplicity and ease of the Book of Changes are well matched with the highest virtue." To act in accordance with the principles of the world is called "the Way"; to truly possess the principles of the world within oneself is called "virtue." Therefore, the simplicity and ease of the Book of Changes are sufficient to match the highest virtue.

知崇禮卑，崇效天，卑法地，天地設位而易行乎其中矣。成性存存，道義之門。［“知崇禮卑”，叩其兩端而竭也，崇既效天，卑必法地。］非知，德不崇；非禮，業不廣。

The Great Treatise above, chapter seven, says, "Wisdom is lofty and rites are humble; loftiness follows the heavens, humility follows the earth. Heaven and earth are set in their positions, and the Book of Changes operates within them. When nature is formed and preserved, the gate of the Way and righteousness is opened." What is meant by "wisdom is lofty and rites are humble" is exactly what the Analects refers to as questioning both extremes and exhausting all possibilities: since wisdom must follow the heavens' loftiness, rites must follow the earth's humility. One high and one low, both extremes are presented together, and nothing is left out. Without wisdom, virtue cannot be lofty; without rites, achievements cannot be extensive. Wisdom and rites are the two legs of cultivating virtue and broadening achievements.

［知］崇，天也，形而上也。通畫夜之道而知，其知崇矣。知及之而不以禮性之，非己有也，故知禮成性而道［義］出，如天地［設］位而易行。天地位定而易行［乎］其中，知禮成［性］而道義出。夫易，聖人所以崇德廣業，以知為德，以禮為業也，(蓋)［故］知崇則德崇矣。

"Zhi Chong" belongs to the heavenly aspect, representing the transcendental side. The knowledge that can comprehend the principle of day and night and understand it is considered lofty. However, the Analects say that one may reach knowledge but cannot transform it into one's own nature through ritual propriety; such knowledge is not truly one's own. Therefore, knowledge and ritual must be held together to cultivate one's nature, from which morality naturally flows, just as heaven and earth each occupy their proper position and the way of the Book of Changes naturally operates in the middle. When the positions of heaven and earth are fixed, the way of the Book of Changes flows naturally in between; when knowledge and ritual properly cultivate one's nature, morality flows from there. The Book of Changes is precisely the means by which the sage elevates his virtue and expands his endeavors: taking knowledge as virtue and ritual as duty, so when knowledge is lofty, virtue also becomes lofty.

此論易書之道，而聖人亦［所］以教人。“天地設位而易行乎其中”，比下文“成性存存道義之門”而言也。天地設位，故易行乎其中，知禮成性，則道義自此(而)出也，道義之門(者)［蓋］由仁義行也。

This passage discusses the principles contained in the Book of Changes and also shows how the sages used them to teach people. The text says, "Heaven and Earth are set in their positions, and the Book of Changes operates within them," which corresponds with the following statement, "Achieving nature and maintaining it, this is the gate of the Way and Righteousness." Heaven and Earth have established their positions, so the Way of the Book of Changes operates within them; when people cultivate knowledge and propriety as their nature, the Way and Righteousness naturally arise from there. The phrase "gate of the Way and Righteousness" refers to what Mencius said, "Acting through benevolence and righteousness," rather than "acting with benevolence and righteousness." The Way and Righteousness naturally flow from the cultivated nature, not from being externally imposed and forced upon the person.

聖人亦必知禮成性，然後道義從此出，譬之天地設位則造化行(於)［乎］其中。知則務崇，禮則惟欲乎卑，成性須是知禮，存存則是長存。知禮亦如天地設位。

Even the sages must rely on knowledge and ritual to realize their nature, and only then can the way and righteousness flow from there. It is like when heaven and earth have set their positions, creation naturally proceeds within them. As for knowledge, one should only seek its elevation; as for ritual, one should only seek its humility and practicality. To realize one's nature, one must advance both knowledge and ritual together. What is meant by "zun zun" (steadfastness) is to maintain and cultivate it continuously without interruption. The high and low of knowledge and ritual also correspond to the upper and lower positions of heaven and earth.

何以致不息？成性則不息。誠，成也，誠為能成性也，［如］仁人孝子所以成［其］身。柳下惠，不息其和也；伯夷，不息其清也；於清和以成其性，故亦得為聖人也。然清和猶是［性之］一端，不得(完)［全］正，不若知禮以成性，［成性］即道義從此出。

How can one achieve continuity? When one realizes one's true nature, continuity naturally follows. "Sincerity" (cheng) is the realization of being, and only sincerity can realize one's true nature, just as a benevolent and filial person relies on sincerity to realize themselves. Liuxiahu was continuous in "harmony," and Boyi was continuous in "purity." Each of them realized their nature in one aspect of purity or harmony, thus being able to be called sages. However, purity and harmony are only aspects of nature, not fully upright and just. They are surpassed by realizing nature through knowledge of propriety. When nature is realized, the way and righteousness flow from it.

知極其高，故效天；禮著實處，故法地。人必禮以立，失禮則孰為道？“天地設位而易行乎其中，成性存存，道義之門”，(得)知禮以成性，性乃存，然後道義從此出。

Knowing must be pushed to the highest level, so it is said to follow Heaven; rites must be applied practically, so it is said to follow Earth. Humans must rely on rites to establish themselves, as the Analects say 'stand on rites'; if one loses rites, what can still be called the Way? The classic text says 'Heaven and Earth set their positions, and the changes (Yi) proceed within them, the nature is formed and remains, this is the gate of the Way,' which precisely explains how knowledge and rites cultivate one's nature, with the nature being established, then the Way and righteousness arise from there.

學不能自信而明者，患在不［自］勉爾。當守道不回，如川之流，源泉混混，不舍畫夜，無復回卻，則［自信］自明，自得之也。易曰“繼之者善也”，惟［其］能相繼而不已者，道之善也；至於成性，則不勉而中，不思而得，從容中道矣，(易)［故］曰“成性存存，道義之門”。

For those who study but cannot be self-confident and self-aware, the problem lies solely in their unwillingness to strive. One should hold fast to the Dao without turning back, like the continuous flow of a river. The Book of Mencius says, "The spring water flows ceaselessly day and night," advancing resolutely without ever retreating. In this way, one can become self-confident and self-aware, truly possessing the Dao through oneself. The Great Treatise says, "To carry on is the virtue." Only those who can continuously carry forward without ceasing can grasp the benevolent aspect of the Dao. When one's nature is fully realized, it is as the Doctrine of the Mean describes, "Achieving the right without effort, attaining without thinking, proceeding naturally in the middle way." Therefore, it says, "To realize one's nature and hold it firmly is the gate to the Dao."

［聖人有以見天下之動，而觀其會通，以行其典禮，］［時措之宜便是禮，禮即時措時中見之事業者。非禮之禮，非義之義，但非時中皆是也。非禮之禮，非義之義，又不可以一概言，如孔子喪出母，子思(守禮)［不喪出母，又不可］以［子思守禮］為非也。又如制禮(以)［者］小功不稅，他外反。日月已過乃聞而服曰稅。使曾子制禮，又不知如何。以此不可易言。

The Great Treatise above says, "The sage observes the movement of the world and examines its harmonious connections, thus carrying out the rites and ceremonies." What is appropriate to the time is called ritual; ritual is precisely that which realizes the principle of being in the center of the right time in practical affairs. The Mencius says, "There is ritual without propriety, and righteousness without justice." Anything that does not conform to the principle of being in the center of the right time falls into this category. However, "ritual without propriety, righteousness without justice" cannot be universally condemned. For example, Confucius observed mourning rites for an exiled mother, but Zisi did not. We cannot therefore say that Zisi's observance of ritual was wrong. Another example is the regulation that the lesser mourning period does not involve "tax," which is read as he wai fan, meaning that if one hears of the death after the mourning period has passed, one does not perform the mourning rites. If Zengzi had established the rites, we do not know what he would have decided. Clearly, such matters cannot be judged lightly.

時中之義甚大，須是精義入神以致用，［始得］觀其會通以行其典禮，此(則)［方是］真義理也。行其典禮而不達會通，則有非時中者(也)［矣］。

The two characters "shizhong" carry great significance. One must, as stated in the "Great Treatise" below, refine the principles to the point of spiritual insight, and only then can one observe the convergence and interpenetration of principles and apply appropriate rites and institutions accordingly. This is what constitutes true principle. If one merely follows rites and institutions without understanding their underlying convergence and interpenetration, one is bound to fall short of the principle of "shizhong."

［今學者則須是執禮，蓋禮亦是自會通制之者。然言不足以盡天下之事，守禮亦未為失，但大人見之，則為非禮非義，不時中也。君子要多識前言往行以畜其德，以其看前言往行熟，則自能比物丑類，亦能見得時中。］禮亦有不須變者，如天敘天秩［之類］，如何可變!［時中者不謂此。］

Modern scholars still need to uphold rituals, because rituals were originally established by sages through careful consideration and compromise. Written words and speech are insufficient to exhaust all worldly changes, so adhering to established rituals is not a fault. However, in the eyes of great men, there are inevitably aspects that do not conform to ritual or righteousness, because they are not in harmony with the appropriate middle way. The "Great Accumulation" hexagram says, "The superior man uses this to accumulate knowledge of past words and deeds, thus cultivating his virtue." The superior man should widely remember the good words and deeds of predecessors to cultivate his virtue. When one thoroughly understands past words and deeds, one naturally can associate similar things and understand things by analogy, gradually attaining the appropriate middle way. Of course, there are parts of ritual that do not need to be changed, such as the "Heavenly Order" and "Heavenly Rank" mentioned in the "Book of Documents · Gao Yao's Dialogue," which refer to natural distinctions of order and hierarchy. How could these be altered? Discussing the appropriate middle way does not refer to these.

繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也，易語天地陰陽，情偽至隱賾而不可惡也，諸子馳騁說辭，窮高極幽，而知德者厭其言。故言為非艱，使君子樂取之為貴。

The text continues, "Attach words to explain and determine whether it is auspicious or inauspicious; that is why it is called a line (yao)." It says, "It speaks of the most intricate and complex aspects of the world, yet they are not repulsive." The Book of Changes discusses heaven and earth, yin and yang, and explains human feelings and sincerity to the most subtle and complex levels, yet those who read it do not find it repulsive. The various schools of thought run wild with words, speaking to the highest and most obscure levels, but those who truly understand virtue actually find their words tiresome. This shows that speaking words is not difficult; the difficulty lies in making the words pleasing to the gentleman, which is truly precious.

易之為書，有君子小人之雜，道有陰陽，爻有吉凶之戒，使人先事決疑，避凶就吉。擬之而後言，議之而後動，擬議以成其變化。

In the Book of Changes, both the conduct of the superior person and the inferior person are intermingled. The Way is divided into yin and yang, and the lines contain warnings of both good fortune and misfortune. This is meant to make people hesitate and make decisions before a matter arises, avoiding danger and pursuing good fortune. Therefore, the classic says, "First imagine and then speak, first deliberate and then act; through this process of imagining and deliberating, one accomplishes the transformation." One should first compare and consider before speaking, and first deliberate and examine before acting, relying on this process of imagining and deliberating to cultivate one's ability to adapt and respond appropriately.

凡一言動，是非可(不可)［否］隨之而生，所以要慎言動。“擬之而後言，議之而後動”，不越求是而已。(自)此(以下)皆著爻象之辭所以成變化之道，擬議以教(人)［之］也。凡有一跡出，(則)便有無限人議論處。至如天之生物亦甚有不齊處，然天則無心不恤，此所以要慎［言動］。易曰：“擬之而後言，議之而後動”，只是要求是也。

But whenever there is a statement or an action, right and wrong, possible or not, arise accordingly. Therefore, words and deeds must be approached with caution. The saying "propose first and then speak, deliberate first and then act" ultimately amounts to seeking the truth. From here on, the discussion focuses on how the words of the hexagram signs can achieve the way of adaptability, using the effort of proposal and deliberation to guide people. As soon as there is any trace left, countless people will begin to comment. Even the heavens, which nurture all things, have unevenness. However, heaven has no intention, so it does not concern itself or calculate; humans, however, cannot be like that, which is precisely why we must be cautious in our speech and actions. The Great Treatise says, "propose first and then speak, deliberate first and then act," which is nothing more than demanding the truth.

子曰：君子之道，或出或處，或默或語。二人同心，其利斷金。同心之言，其臭如蘭。君子自知自信，瞭然不惑。又於出處語默之際護與人同，則其志決然，利可斷金。惟仁者能聽盡言，己不欲為善則已，苟欲為善，惟恐人之不言。“二人同心，其利斷金”，夫一人固自明矣，又有一人言而同心，其為利也(知)［如］金鐵之可斷。義理必至於出處語默之不可易，如此其同也，己固自信，又得一人與之同，故利可斷金。

The Great Treatise, Chapter Eight, cites Confucius explaining the line "Nine in the Fifth" of the hexagram "Union": "The way of the superior man is either to go out or to stay in, to be silent or to speak. When two people have the same mind, their strength can cut through metal; when they speak with the same mind, their words carry the fragrance of orchids." The superior man clearly understands and firmly believes, with a clear mind and no doubts. He can remain steadfast in his aspirations, whether he chooses to serve in office or retreat, to be silent or to speak, and remain loyal to others. His will is resolute and sharp enough to cut through metal. Only the benevolent can listen to others speaking completely. If one does not wish to do good, then it is fine; but if one truly wishes to do good, he fears others will not speak out. What is meant by "When two people have the same mind, their strength can cut through metal" is that one person already understands clearly, and when another person speaks in agreement, their combined strength is as unbreakable as metal and iron. Only when the principles of righteousness have reached the point where one's actions, words, silence, and speech are unshakable can two people be said to be in complete agreement. Since one already has confidence, and another person agrees with him, this is why their strength can cut through metal.

大衍之數五十，其用四十有九。“大衍之數五十，其用四十有九”，天地之數也，一固不為用。“天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。”(夫)［天］混然一物，無有終始首尾，其中何數之有？然［此］言(者)特示有漸爾，理須先數天，又［必］須先言一，次乃至於十也。

The Great Treatise above, chapter nine, says, "The number of the great derivation is fifty, but forty-nine are used." These fifty numbers represent the numbers of heaven and earth. Among them, the number "one" does not participate in the application; it symbolizes the Taiji, which is empty and not used. The text lists "Heaven one, Earth two, Heaven three, Earth four, Heaven five, Earth six, Heaven seven, Earth eight, Heaven nine, Earth ten." In reality, heaven is a unified whole without beginning or end, so how can there be numbers within it? This arrangement is merely to show an order from subtle to manifest: logically, one must first mention heaven, then first mention "one," and then count up to ten in sequence.

且天下之數止於十，窮則自十而反一。又數當止於九，其言十者，九之耦也。揚雄亦曰“五(復於五行)［與五相守］”者，蓋地數無過天數之理，孰有地大於天乎？故知數止於九，九是陽極也，十也者姑為五之耦焉爾。

Moreover, the numbers in the world only go up to ten. When numbers reach their limit, they return from ten back to one. If we examine this more deeply, numbers should actually end at nine, for ten is merely the spouse number of nine. Yang Xiong's "Ta Xuan" also mentions "five and five are in mutual restraint," indicating that the numbers of the earth do not exceed those of the heavens—where could the earth be greater than the heavens? Therefore, we understand that numbers should end at nine, which is the extreme of yang; as for ten, it is only temporarily used as the spouse number of five.

分而為二以象兩，掛一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策萬有一千五百二十，當萬物之數也。

The text continues to explain the method of divining with yarrow stalks: take the forty-nine stalks and divide them randomly into two parts, symbolizing the two principles of Heaven and Earth. Then take one stalk and hold it between the fingers, symbolizing the three principles of Heaven, Earth, and Humanity. Next, count the stalks in groups of four, symbolizing the four seasons. The remaining stalks, which are left over after counting, are held between the fingers, symbolizing the leap month. There are two leap months in five years, so the stalks are twice folded and then hung. The number of odd numbers in Heaven is five, and the number of even numbers in Earth is five, with the five directions each corresponding to one another. The total number of Heaven's numbers is twenty-five, and the total number of Earth's numbers is thirty, making a total of fifty-five, which is the basis for change and the movement of spirits and ghosts. The number of stalks used in the six lines of the Qian hexagram is two hundred and sixteen, and in the Kun hexagram it is one hundred and forty-four, making a total of three hundred and sixty, which corresponds to the number of days in a year. The total number of stalks used in the sixty-four hexagrams of the upper and lower parts is eleven thousand five hundred and twenty, which corresponds to the number of all things.

極兩兩，是為天三。數雖三，其實一也，象成而未形也。［地］兩兩，地，［剛］亦效也，柔亦效也。七離九，六坎八。參天兩地，此但天地之質也，通其數為五。乾坤(止)［正］合為坎離，［坎離］之數當六七，精為日月，粗為水火，坎離合而後萬物生。得天地［之］最靈為人，故人亦參為性，兩為體，推其次序，數當八九。

By combining pairs with pairs, the heavens form three. Although the number is three, it is actually one whole, because the image has already taken shape but the form and substance have not yet solidified. The earth, on the other hand, pairs two with two: the yang also follows suit, and the yin also follows suit. In terms of numbers, seven belongs to the fire trigram Li, and nine also belongs to Li; six belongs to the water trigram Kan, and eight also belongs to Kan. The "Say on the Hexagrams" states, "Heaven is counted by three, earth by two, and the numbers are interdependent," which is simply referring to the nature of heaven and earth, combining their numbers to make five. The trigrams Qian and Kun are precisely intermingled to form Kan and Li. The numbers of Kan and Li are six and seven. In terms of their essence, they are the sun and moon; in terms of their roughness, they are water and fire. Only after Kan and Li are intermingled do all things come into being. Humans receive the most refined and delicate part of heaven and earth, thus humans are characterized by three as their nature and two as their body. Following this pattern, the numbers for humans are eight and nine.

八九而下，土其終也，故土之為數終於地十。過此以往，萬億無窮，不越十終反一而已。陽極於九，陰終於十，數乃成，五行奇耦乃備。過此周而(反)［復］始，滋至無算，不越於是。陽用其極，陰不用極而用六者，十者，數之終，九之配也。地無踰天之理，終於其終而已焉。

After eight and nine, earth is the last element, so the number of earth ends at the tenth. Continuing further, even though the numbers are infinite, they only count up to ten and then return to one again. Yang reaches its peak at nine, while Yin reaches its end at ten. Only when reaching this point does the cycle of numbers complete, and the odd and even numbers of the Five Phases are fully established. Beyond this point, the cycle repeats itself endlessly, multiplying beyond calculation, yet it still remains within this pattern. Yang uses its extreme number nine, while Yin does not use its extreme number but instead uses six. This is because ten is merely the end of the number, the spouse of nine. There is no reason for earth to surpass heaven; it merely ends at the place where it is meant to end.

參天兩地，五也。一地兩，二也。三地兩，六也，坤用。五地兩，十也。一天三，三也。三天三，九也，乾用。五天三，十五也。凡三五乘天地之數，總四十有五，並參天兩地(者)［自然之］數(之)五，共五十。虛太極之一，故為四十有九。

"The principle of 'three for heaven and two for earth' combines to make five. Multiplying one by two (earth's two), we get two; multiplying three by two, we get six, which is the number of old yin used in the hexagram of Kūn. Multiplying five by two, we get ten. Multiplying one by three (heaven's three), we get three; multiplying three by three, we get nine, which is the number of old yang used in the hexagram of Qián. Multiplying five by three, we get fifteen. Adding together the numbers derived from three and five for heaven and earth, we get a total of forty-five. Adding the natural number five from 'three for heaven and two for earth,' we reach fifty, which is the number of great derivation. However, the one symbolizing the Taiji is excluded, so the actual number used is forty-nine."

“掛一象三”，象天地之三也。揲［四］，象四時［也。揲象］四時，(揲之)數不過十，十時乃(三)歲半，舉三揲(多)之餘也。直云“五歲再閏”者，盡(餘)［遇］多之(極)［數］也。揲［常］餘九，則揲者四十而已，四十乃［十四］時之數也。

The phrase "to hang one to symbolize three" refers to symbolizing the three elements of heaven, earth, and humanity. The phrase "to count by four" symbolizes the four seasons. Since four yao are used for each count to represent the four seasons, the number obtained from one count of the yarrow stalks will be around ten. Ten "seasons" correspond to two and a half years, and this is merely referring to the leftover yao from three counts. The text directly states "five years with an additional leap month," which refers to the situation where the leftover yao is the greatest. If each count consistently leaves nine yao, then the actual number counted is forty, which exactly corresponds to fourteen "seasons."

此相間循環之數也。“五位相得而各有合”，一二相間，是相得也；各有合，以對相合也，如一、六，二、七，三、八，四、九。各有合，神也；位相得，化也。

This is a sequence of numbers that alternate and cycle repeatedly. The classic text says, "The five positions interact and each has its corresponding pair." One and two are separated but follow each other in order, which is called "interaction." As for "each has its corresponding pair," it refers to mutual pairing and combination, such as one combining with six, two with seven, three with eight, and four with nine. From the perspective of "each has its corresponding pair," it represents the mysterious connection between yin and yang, belonging to the "spirit." From the perspective of "interaction," it represents gradual progression in order, belonging to the "transformation." Spirit and transformation are the two aspects of the same thing.

奇，所掛之一也；扐，左右手四揲之餘也。再扐後掛者，每成一爻而後掛也，謂第二第三揲不掛也。閏常不及(三歲)［五年］而再至，故曰“五歲再閏”。此歸奇必俟於再扐者，象閏之中間再歲也。“成變化［而］行鬼神”，成行陰陽之氣而已矣。

The term "qi" refers to the stick drawn out and held between the fingers. "Tua" means the remainder left after counting four sticks with each hand. "Re-tua and then hang" means that after forming each line, one stick is hung again, so the second and third counts do not involve hanging. A leap month often occurs twice within less than five years, hence "five years and then another leap month." Here, the remaining sticks are only determined after two counts of "tua," which corresponds to the leap month occurring every two years. The text says "this is why changes occur and spirits move," but in reality, achieving changes and moving spirits is merely the movement and interaction of yin and yang energies.

是故四營而成易，十有八變而成卦，八卦而小成。引而伸之，觸類而長之，天下之能事畢矣。顯道神德行，是故可與酬酢，可與祐神矣。

Therefore, by dividing into two, hanging one, drawing four, and returning the odd numbers, these four steps constitute one transformation. After eighteen transformations, a hexagram is formed. First obtaining the three lines of the eight trigrams is called the small completion. From this, one can extend and apply it to all kinds of matters in the world. The Book of Changes can reveal principles and make virtue mysterious and profound, so it can be used to deal with human affairs and also assist in the functions of the divine.

示人吉凶，其道顯；陰陽不測，其德神。顯故可與酬酢，神故可與祐神；受命如響故可與酬酢，知來藏往故可與祐神。示人吉凶，其道顯矣；知來藏往，其德行神矣。語蓍龜之用也。顯道者，危使平，易使傾，懼以終始，其要無咎之道也。神德行者，寂然不動，冥會於萬化之感而莫知為之者也。受命如響，故可與酬酢，曲盡鬼謀，故可與祐神。顯道神德行，此言蓍龜之行也。

The Book of Changes indicates good fortune and misfortune to people, so its way is clear; the changes of yin and yang are unpredictable, so its virtue is profound. Because it is clear, it can be used to deal with worldly affairs; because it is profound, it can be used to assist the spirits. It receives inquiries and responds like an echo, so it can deal with affairs; it can foresee the future and conceal the past, so it can assist the spirits. Indicating good fortune and misfortune is the clarity of the way; knowing the future and concealing the past is the profound virtue. This refers to the function of the divining tortoise and yarrow stalks. What is called "manifesting the way" is what is said in the "Great Treatise" below: "Those in peril are made safe, and those easy are made difficult," so that people remain ever cautious from beginning to end, its essence being to follow a path without error. What is called "profound virtue" is that it remains still and silent, yet can secretly harmonize with all changes, and no one can see who is doing it. Receiving inquiries and responding like an echo, so it can deal with human affairs; skillfully and thoroughly planning for people, so it can assist the spirits. The phrase "manifesting the way and profound virtue" refers precisely to the function of the tortoise and yarrow stalks.

子曰：知變化之道者，其知神之所為乎!化之於己，須臾之化則知須臾之頃必顯，一日之化則知一日之(化)［況］有殊。易知變化之道則知神之所為，又曰：“知幾其神乎!”

In the last paragraph of the ninth chapter of the Great Treatise, it is cited that Confucius said: "Those who understand the way of change also understand what the divine does!" When change is viewed from one's own experience, one sees that within a moment of change, there must be something manifest within that moment; and over the course of a whole day, one sees that the situation of that day is different from the previous day. If a person understands the way of change, then they also understand the workings of the divine. Therefore, in the fifth chapter of the Great Treatise, it is also said: "To know the moment of change is to be divine!" To perceive clearly at the very beginning of an event is to be divine.

惟神為能變化，以其一天下之動也；人能知變化之道，其必知神之為也。聖人之進，豈不自見!今在學者區別是非，有化於(神)［善］者，猶能知之，況聖人乎!易言“窮神知化”，又言“知變化之道”，［知變，化］安得不知!

Only the "Spirit" can produce change, for it unifies all actions under itself throughout the world; if a person understands the way of change, they must also understand the workings of the Spirit. How could the progress of a sage remain unnoticed by themselves! Even today's scholars, when distinguishing right from wrong, can see if someone is gradually becoming good and being transformed, and others can perceive it. How much more so a sage! The "Great Treatise" says, "To exhaust the Spirit and know change," and here it says, "To know the way of change." If one can even recognize the obvious "change," how could the gradual "transformation" remain unknown?

［變言其著，化言其漸。］易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。辭、變、象、占，皆聖人之所務也，［故］易道具焉。一本無易道具焉四字，有故曰神而明之，存乎其人十字。

"Change" refers to the prominent and abrupt aspects, while "transformation" refers to the gradual and imperceptible ones; the two terms differ in emphasis. The tenth chapter of the Great Treatise says: "The Book of Changes contains the four ways of the sage: those who speak rely on its words, those who act rely on its changes, those who make objects rely on its images, and those who use divination rely on its predictions." Words, changes, images, and predictions are the four things that the sages have devoted themselves to; the principles of the Book of Changes are fully contained here. Another version of this text omits the four words "the Book of Changes contains" and instead says "Therefore, the divine and clear understanding lies in the person."

尚辭則言無所苟，尚變則動必精義，尚象則法必致用，尚占則謀必知來，四者非知神之所為，孰能與於此!知德之難言，知之至也。孟子謂“我於辭命則不能”，又謂“浩然之氣難言”，易謂“不言而信存乎德行”，又以尚辭為聖人之道，非知德，達乎是哉？

He who values words will not speak carelessly; he who values change will act with thorough understanding of principles; he who values hexagrams will apply them to practical use; he who values divination will surely foresee the future. These four aspects, unless one understands the workings of the divine, who could possibly grasp them? Understanding the 'virtue' that is hard to express is the ultimate of knowledge. The Book of Mencius, in the chapter Gong Sun Chou Shang, says, 'I am unable to handle words and commands,' and also says of the great spirit, 'It is hard to speak of it.' The Great Treatise says, 'Achieved in silence, trusted without words, it resides in virtue,' yet it also lists the value of words as part of the sage's way. Is it not only those who truly understand virtue who can reach this level?

學未至(於)［乎］知德，語皆有病。形而上者，得辭斯得象矣，故變化之理須存乎辭。言，所以顯變化也。易有聖人之道［四焉］，而曰“以言者尚其辭”，辭者，聖人之所(以聖)［重］。人言命字極難，辭之盡理而無害者，須出於精義。易有聖人之道四，曰以言者尚其辭，必至於聖人，然後其言乃能無(敝)［蔽］，蓋由精義所自出也，故辭不可以不修。

One has not yet reached the level of understanding virtue, so whatever one says is flawed. The metaphysical aspect is such that grasping the words is equivalent to grasping the hexagram. Therefore, the principle of change must be contained within words; speech is precisely used to manifest change. The Book of Changes contains four principles of the sage's way, and first it says, "In speaking, value the words." This shows that words are highly valued by the sages. People often say that naming and wording things is very difficult. To make words fully express meaning without causing harm, one must deeply study the principles. The Book of Changes mentions "In speaking, value the words," which implies one must reach the level of the sages so that what one says is unobstructed, as it naturally flows from refined meaning. Therefore, words must not be neglected in refinement.

［人於龜策無情之物，不知其將如何，惟是自然莫或使之然者，陰陽不測之類也。己方虛心以鄉之，卦成於爻以占之，其辭如何，取以為占。聖人則又於陰陽不測處以為占，或於夢寐，或於人事卜之。然聖人於卜筮亦鮮，蓋其為疑少故也。］

A person facing an object like turtle shell or yarrow stalks, which have no consciousness, does not know what result will appear; it is simply natural, with no one making it so, belonging to the category of what is beyond yin and yang's measurement. One should approach it with an open mind, and after the hexagram is formed by the accumulation of lines, one consults it, looking at its wording, and takes it as a divination. The sage goes further, taking divination from the realm where yin and yang are beyond measure: sometimes in dreams, sometimes in the measurement of human affairs. However, the sage rarely uses divination, because his doubts are not many to begin with.

是以君子將有為也，將有行也，問焉而以言，其受命也如響，無有遠近幽深，遂知來物，非天下之至精，其孰能與於此!參伍以變，錯綜其數，通其變，遂成天地之文，極其數，遂定天下之象，非天下之至變，其孰能與於此!

Therefore, when a gentleman is about to act or take initiative, he consults the Book of Changes and seeks guidance through words. It receives the inquiry and responds like an echo, able to know the future regardless of distance or depth. If it is not the most subtle thing in the world, who could achieve this! Three and five interact and change to seek transformation, combining their numbers, comprehending their changes, thus forming the cultural brilliance of heaven and earth; exhausting their numbers, thus determining the forms of all things. If it is not the most skillful in transformation, who could achieve this!

易無思也，無為也，寂然不動，感而遂通天下之故，非天下之至神，其孰能與於此!夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰“易有聖人之道四焉”者，此之謂也。

The Book of Changes has no thoughts or actions, is still and unmoving, but once it is touched by something, it connects with all events throughout the world. If it were not the most mysterious thing in the world, who could achieve this? The Book of Changes is precisely the tool used by the sage to explore the profound and investigate the subtle. Because it is profound, it can connect with the aspirations of people across the world; because it understands the subtle, it can accomplish the affairs of the world; because it is mysterious, it does not need to hurry and yet is swift, does not need to travel and yet reaches its destination. Confucius said, "The Book of Changes contains the four ways of the sage," referring exactly to this.

有不知則有知，無不知則無知，是以鄙夫有問，仲尼竭兩端而空［空］，易［無思無為］，受命乃如響。“無有遠近幽深，遂知來物，非天下之至精，孰能與於此”，［此］言易之為書也。至精者，謂聖人窮理極盡精微處，中庸所謂至矣。

Inside the mind there is an "unknown," which makes the "knowledge" evident; when there is nothing unknown, one cannot really say there is any "knowledge." Therefore, the Analects of Confucius records that when a simple person came to ask a question, Confucius found himself empty and with nothing to offer, and he would examine the matter from both ends to exhaust all possibilities. The Book of Changes also answers questions as if it were echoing, because it is without thought and action. The text says, "Without regard to distance or depth, it can foresee things to come; without the utmost refinement, who could be capable of this?" This is speaking of the Book of Changes itself. The term "utmost refinement" refers to the sage's exhaustive exploration of principles and reason until they are extremely refined and subtle, which is what the Doctrine of the Mean calls "the ultimate."

(天下之理斯盡，因易之三百八十四爻變動以寓之人事，告人以當如何時、如何事，如何則吉，如何則凶，宜動宜靜，丁寧以為告戒，所以因貳以濟民行也。)

The principles of the world are exhausted here: sages use the 384 lines of the Book of Changes to express human affairs, informing people about the right time to act and the circumstances they may encounter, what is auspicious and what is inauspicious, when to move and when to be still, repeatedly warning and advising. This is what the Great Treatise Part II refers to as "using the two extremes to guide human conduct," employing the contrast between auspicious and inauspicious to help the people walk the right path.

既言參伍矣，參伍而上覆如何分別？氣之聚散於太虛，猶冰凝釋於水，知太虛即氣［則無有有無。故聖人語性與天道之極，盡於參伍之］神變易而已。諸子淺妄，有有無之分，非窮理之學也。

The text has already said "three and five to change," so how can there be distinctions above the three and five? Qi gathers and disperses in the Great Void, just as ice in water solidifies and melts: when ice melts, it is not non-existent, but returns to water. Understanding that the Great Void is qi, there is no distinction between "being" and "non-being." Therefore, the sages speak of nature and the way of heaven in their ultimate form, and it is all contained in the intermingling of three and five and the subtle changes. The various schools are shallow and mistaken, forcing a distinction between being and non-being, which is not the study of comprehending principles.

易非天下之至精，則辭不足［以］待天下之問；非深，不足［以］通天下之志；非通變極數，則文不足以成物。象不足以制器，幾不足以成務；非周知兼體，則其神不能通天下之故，(故)不疾而速，不行而至也。

The Book of Changes would not be the most subtle if its words were insufficient to address all inquiries beneath the heavens; if it were not profound enough, it would be insufficient to reach the hearts of all people; if it could not understand change and reach the extremes of numbers, its brilliance would be insufficient to accomplish all things, its hexagrams would be insufficient to create tools and objects, and its subtle nuances would be insufficient to achieve affairs. If it could not fully comprehend and encompass all things, its spirit would not be able to connect with all events beneath the heavens, and it would not be able to act swiftly without haste or arrive naturally without movement.

非至精、至變、至神不能與，故曰“神而明之，存乎其人”。無知者，以其無不知也；若言有知，則有所不知也。惟其無知，故能竭兩端，易所謂“寂然不動，感而遂通”也。無知則神矣，苟能知此，則於神為近。無知者，亦以其術素備也，道前定則不窮。

It is not possible to participate without reaching the highest level of precision, transformation, and divinity, hence the twelfth chapter of the Great Treatise says, "To grasp the divine and make it clear lies in the person." Saying the sage is "ignorant" is precisely because he knows nothing that is unknown; if we say he has knowledge, then there must be something he does not know. It is precisely because he is ignorant that he can examine both extremes and exhaust all possibilities. This is what the Book of Changes refers to as "silent and unmoving, yet responsive and fully connected." When one reaches the state of ignorance, it is considered divine. If a person can understand this, he is close to divinity. This so-called ignorance is because his methods and skills have already been thoroughly cultivated. The Doctrine of the Mean says, "When the way is determined beforehand, there is no lack of understanding," which is exactly the meaning here.

一故神，譬之人身，四體皆一物，故觸之而無不覺，不待心使至此而後覺也，此所謂“感而遂通，不行而至，不疾而速”也。物形乃有小大精粗，神則無精粗，神即神而已，不必言作用。譬之三十輻共一轂則為車，若無(轂)［輻］與(輻亦)［轂，則］何以見車之用!感皆出於性，性之流也，惟是君子上達、小人下達之為別。

Only because it is "one" can it be spiritual. Taking the human body as an example: all limbs and parts are part of the same body, so touching any part causes sensation without waiting for the mind to first send it there. This is called "sensation leads to communication, without effort it reaches, without haste it is swift." When things have form, they differ in size and detail; but spirit has no such distinctions. Spirit is simply spirit, and there is no need to speak of its functions separately. Just as the "Book of Dao De Jing" says that thirty spokes make a wheel hub, and only then can a cart be made. If there are neither spokes nor hub, from where would we see the use of the cart! All responses come from nature, and are the flow of nature; the difference lies only in that the gentleman uses this to reach heavenly principle, while the petty person uses it to satisfy human desire.

易言“感而遂通”者，蓋語神也。雖指暴者謂之神。然暴亦固有漸，是亦化也。聖人通天下之志，雖愚人與禽獸猶能識其意。有所感則化。感亦有［不速］，難專以化言，感而遂通者神，又難專謂之化也。［聖人感天下之志，雖愚人猶能識其意。］

The Yi says, "When there is a response, there is also communication." It is talking about the divine. Although it refers to the sudden aspect as the divine, within that suddenness there is also a gradual process. That aspect is called transformation. The sage connects with the hearts of all people, and even the foolish and animals can understand his meaning. Whenever there is a response, there is also transformation. However, some responses come slowly, and thus cannot be generally described as transformation. The kind of response that leads to complete communication, which is called the divine, also cannot be generally called transformation. The sage connects with the hearts of all people, and even the foolish can understand his meaning.

［凡氣，清則通，昏則壅，清極則神。故聚而有間則風行，風行則聲聞臭達，清之驗與!不行而至，通之極與!］天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。

All qi, when clear, flows smoothly, but when turbid, becomes blocked. When clear reaches its extreme, it becomes divine. Therefore, when qi gathers but there is still space in between, wind can move. When wind moves, sound spreads and scent travels far, this is the evidence of "clearness." When there is no need for movement yet it naturally reaches its destination, this is the ultimate of "smoothness." The following passage lists: Heaven One, Earth Two, Heaven Three, Earth Four, Heaven Five, Earth Six, Heaven Seven, Earth Eight, Heaven Nine, Earth Ten.

此語恐在“天數五、地數五”處。然聖人之於書，亦有不欲並［以］一說盡，慮易知後則不復研究，故有易有難，或在此說，或在彼說，然要終必見，但俾學者潛心。子曰：夫易，何為者也？夫易，開物成務，冒天下之道，如斯而已者也。“開物成務”，物，凡物也；務，事也；開，明之也；成，處之也。事無大小，不能明［則］何由能處!

"The phrase 'Heaven is one, Earth is two' probably belongs in the section 'Heavenly numbers five, Earthly numbers five.' However, the sages when writing books sometimes deliberately do not explain everything in one place: they are concerned that if the meaning is too easy to understand, readers might stop thinking deeply about it. Therefore, they intentionally alternate between easy and difficult explanations, some principles are explained here, others there. Yet in the end, everything will be revealed, but only by letting scholars study deeply and earnestly. Chapter 11 of the Great Treatise says: 'What is the purpose of the Book of Changes? The Book of Changes opens up things and accomplishes tasks, encompassing the principles of the world, and that is all.' The term 'open up things and accomplish tasks' refers to 'things' as a general term for all things, and 'tasks' as affairs. 'Open up' means to illuminate them, and 'accomplish' means to manage them properly. No matter how big or small the affairs are, if they are not first illuminated, how can they be properly managed!"

雖至粗至小之事，亦莫非開物成務。譬如不深耕易耨，則稼穡烏得而(立)［生］!“惟深也故能通天下之志，惟幾也故能成天下之務”，是則開物成務者，必也有濟(時)［世］之才。是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知［六爻之義易以貢。］

Even the most superficial or minute matters are all about opening things and accomplishing tasks. For example, the Book of Mencius says "deep plowing and easy weeding," if one does not deeply plow and carefully weed, how could crops grow? The classic text says, "Only by being profound can one communicate the aspirations of the world; only by being subtle can one accomplish the tasks of the world." This shows that those who can open things and accomplish tasks must certainly possess talents to benefit the world. Therefore, the sages use the Book of Changes to connect the aspirations of people throughout the world, to establish the achievements of the world, and to resolve the doubts of the world. Therefore, the virtue of the yarrow stalks is round and profound, the virtue of the hexagrams is square and certain, and the meaning of the six lines changes with circumstances to inform people.

圓神故能通天下之志，方知故能定天下之業，爻貢(所以)［故能］斷天下之疑。易書成，三者備，民患明，聖人得以洗濯其心而退藏於密矣。［惟］能通天下之志者為能感人心。吉凶與民同患。吉凶可以正勝，非聖人之患也。神以知來，知以藏往。(非神不能顯諸仁，非知不知藏諸用。)

The divination rods are round and divine, thus able to connect the aspirations of people throughout the world; the hexagrams are square and knowledgeable, thus able to establish great achievements under heaven; the lines change and reveal, thus able to resolve doubts across the world. Once the Book of Changes is completed, these three elements are all present, making the people's troubles clear and evident. Thus, the sage can cleanse his mind and retreat to a hidden place. Only those who can connect the aspirations of people throughout the world can move the hearts of others. The classic says, "Good fortune and misfortune are shared by the people": good fortune and misfortune can originally be overcome by the single character "correctness," and they are not truly the concerns of the sage. The classic also says, "The divine knows what is to come, and knowledge conceals what has passed." Without the divine, one cannot manifest benevolence; without knowledge, one cannot conceal function.

開物於幾先，故曰“知來”明憂患而弭其故，故曰“藏往”。古之聰明睿知，神武而不殺者夫!“神武不殺”，神(知)之大者［也］，使知懼而不犯，神武者也。是以明於天之道而察於民之故，是興神物以前民用。言天之變遷禍福之道，由民之逆順取舍之故，故作易以先之。聖人以此齊戒以神明其德夫!

In the very beginning, before the slightest movement occurs, things are illuminated, hence it is called "knowing the future." By clearly recognizing troubles and eliminating their root causes, it is called "concealing the past." The text praises, "The ancients were wise, intelligent, and enlightened, with divine strength yet not resorting to killing." What is meant by "divine strength without killing" is the greatest aspect of divinity: making people feel fear and thus refrain from transgression, without the need for warfare and people naturally refrain from offending. This is true divine strength. Therefore, the sage understands the Way of Heaven and investigates the actual conditions of the people, thus producing divination tools like yarrow stalks and tortoise shells to guide the people in their daily lives. This means that the changes and blessings or calamities of Heaven are inherently linked to the people's compliance or rebellion. Therefore, the sage composed the Book of Changes to point out these matters in advance. The text then continues, "The sage thus observed a period of purification and fasting, to make his virtue clear and divine."

民患除，憂疑亡，用利身安，故可退藏於密，窮神知化以崇高其德也。自此而下，又歷言其德之出而異名也。是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，闔戶，靜密也，闢戶，動達也，形開而目睹耳聞，受於陽也。一動一靜，是(道)［戶］之常，專於動靜則偏也。“一闔一闢謂之變”，人之有息，蓋剛柔相摩、乾坤闔闢之象也。制而用之謂之法，

The people's troubles have been removed, their anxieties and doubts have vanished, and their resources are convenient, their bodies and minds at ease. Thus, the sage can retreat into seclusion, investigate the divine and profound, and comprehend the workings of creation, thereby cultivating his virtue to a high degree. From here on, the text proceeds to list in succession the various alternative names for this virtue when it is put into action. The text says, "Therefore, closing the door is called Kun, opening the door is called Qian, and the alternation of closing and opening is called transformation." Closing the door signifies stillness and gathering in; opening the door signifies movement and communication. When the body opens, the eyes can see and the ears can hear, which is due to the reception of yang energy. The alternation of movement and stillness is the normal state of the door. If one focuses solely on movement or solely on stillness, it becomes biased. What is meant by "the alternation of closing and opening is called transformation" is that a person's inhalation and exhalation are the image of the mutual interaction of hardness and softness, and the opening and closing of Qian and Kun. The text then continues, "To regulate and use it is called the method."

因其變而裁制之以教天下，聖人之法也。利用出入，民咸用之，謂之神。用之不窮，莫知其鄉，故名之曰神。［虛靜(昭)［照］鑑，神之明也。無遠近幽深，利用出入，神之充塞而無間也。］

By following its changes to make judgments and create systems, it is used to educate the people under heaven, which is the "method" of the sage. The classic says, "It is useful for going in and out; when all people use it, it is called 'spiritual.'" Because it is inexhaustible in use, and no one knows where it comes from or where it goes, so it is named "spirit." A mind that is empty and quiet yet can illuminate all things is the clarity of spirit; not distinguishing between near and far, deep and shallow, being free to enter and exit without any hindrance, is the fullness of spirit that pervades heaven and earth without any gap.

是故易有大極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。四象即乾之四德，四時之象，故下文云“變通莫大乎四時”。盡吉凶之理，則能盡天人之助而成位乎其中(矣)，故下云“崇高莫大乎富貴”。有吉凶利害，然後人謀作，大業生；若無施不宜，則何業之有!

The text says, "Therefore, the Book of Changes has the Taiji, from which the two principles arise; the two principles give rise to the four images; the four images give rise to the eight trigrams; the eight trigrams determine fortune and misfortune, and fortune and misfortune lead to great achievements." Here, the four images refer to the four virtues of the Qian hexagram: originality, strength, benefit, and rectitude, which correspond to the four seasons. Therefore, the text later says, "Change and adaptability are greatest in the four seasons." If one can thoroughly understand the principles of fortune and misfortune, one can fully receive the assistance of heaven and humanity and achieve a position between heaven and earth. Therefore, the text later says, "Nothing is greater than wealth and honor." It is precisely because there is both fortune and misfortune, benefit and harm, that human deliberation arises and great achievements are produced. If doing anything were always appropriate, then what would be the point of any achievement!

天生神物，聖人則之；天生蓍龜，聖人則之以占兆。一云“占之以兆”。天地變化，聖人效之；天地變化，聖人作易以(著)［蓍龜］效之，故曰“聖人效之”。天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。作易以示人，猶天垂象見吉凶；作書契效法，猶地出圖書。一雲猶河洛。［繫辭焉，所以告也。］［易象繫之以辭者，於卦既已具其意象矣，又切於人事言之，以示勸戒。］

The text says, "Heaven produces divine objects, and the sage follows them": Heaven produces such divine things as the yarrow stalks and turtle shells, and the sage uses them to interpret omens. This version reads "to interpret by omens." The text also says, "The changes of heaven and earth, the sage imitates them": Since heaven and earth undergo changes, the sage creates the Book of Changes, using yarrow stalks and turtle shells to imitate them, hence saying "the sage imitates them." The text further says, "Heaven shows signs, revealing good and evil fortune, the sage imitates them; the river produces the diagram, the Luo produces the writing, the sage follows them": The sage creates the Book of Changes to guide people, just as Heaven shows celestial signs to reveal good and evil fortune; the sage creates writing and seals to establish laws, just as the earth produces the Yellow River Chart and the Luo Writing. This version reads "like the Yellow River and Luo Writing." The text also says, "Attach words to the hexagrams, so as to inform": Attach words to the hexagrams of the Book of Changes because although the hexagrams already contain their meaning and imagery, they still need to be explained in relation to human affairs to make their message clear, thus advising and warning people.

易曰：“自天祐之，吉無不利。”子曰：祐者，助也，天之所助者順也。(自)易曰“自天祐之”，此(篇)［言］宜在“立心勿恆凶”下，蓋上言“莫益之”，故此言多助也。變而通之以盡利，理勢既變，不能與時順通，非盡利之道。鼓之舞之以盡神。鼓天下之動者存乎神。神一作辭。

The Great Treatise, Chapter 12, begins by saying: "The Book of Changes says, 'If heaven aids, there will be good fortune and no disadvantage.' Confucius says: 'Aid means assistance. What heaven assists is to follow the right course.' According to Zhang Zai, the sentence 'If heaven aids' should actually come after the line 'Establishing the mind without constancy leads to misfortune' in the upper ninth line of the Hexagram of Gain. Because the previous text says 'No one benefits, some strike,' meaning no one assists, so here it continues to speak of receiving assistance, with the two parts corresponding to each other. The text says 'Transform and make it versatile to exhaust benefits': when the principles and circumstances have changed, if people cannot follow the times and adapt, they are not following the path to exhaust all benefits. The text says 'Stimulate and dance it to exhaust the divine': what stimulates and moves all actions in the world is 'the divine.' In some editions, the word 'divine' is written as 'words.'

天下之動，神鼓之也，神則主(於)［乎］動，故天下之動，皆神［之］為(之)也。辭不鼓舞則不足以盡神，辭謂易之辭也。於象固有此意矣，又繫之以辭，因而駕說，使人向之，極盡動之義也。

All movements in the world are stirred by the divine; since the divine is inherently in charge of movement, all movement in the world is the work of the divine. If the words cannot inspire people, they are insufficient to fully express this divine power; here, the term "辞" refers to the line statements of the Book of Changes. The hexagram images already contain this meaning, and the sages further attached words to them, elaborating upon them through these words, leading people to aspire and pursue, thus pushing the meaning of "movement" to its extreme.

歌舞為巫風，言鼓舞之［以］盡神者，與巫之為人無心若風狂然，主於動而已。故以好歌舞為巫風，猶(之)［雲］如巫也。巫主於動，以至於鼓舞之極也，故曰盡神。因說鼓舞之義，故取巫(以)為言。語其動而已。

The *Book of Documents* *Yi Xun* refers to indulgence in music and dance as "Wu wind." Here, it says that using drumming and dancing to exhaust the divine is taking the appearance of a shaman when performing rituals, who acts without intention, in a state of frenzy, focusing solely on movement. Therefore, calling the love of music and dance "Wu wind" is like saying "like a shaman." Shamans specialize in movement, moving continuously until they reach the extreme of drumming and dancing, so it is used to describe "exhausting the divine." Here, it is only because they are explaining the meaning of "drumming and dancing" that they use the shaman as a metaphor, and what is being discussed is merely the concept of "movement," not truly considering Wu wind as beautiful.

乾坤其易之縕邪!乾坤成列而易之乎其中矣，乾坤毀則無以見易，易不可見，則乾坤或幾乎息矣。陰陽、剛柔、仁義之本立，而後知趨時應變，故乾坤毀則無以見易。感而後有通，不有兩則無一，故聖人以剛柔立本，乾坤毀則無以見易。

The text says: "Heaven and Earth are the hidden essence of the Book of Changes! When Heaven and Earth are arranged in order, the Book of Changes stands established within them. If Heaven and Earth were destroyed, there would be no way to see the Book of Changes; and if the Book of Changes could not be seen, Heaven and Earth might almost cease to exist. "Yin and Yang, strength and softness, benevolence and righteousness, these pairs of fundamental principles, once established, enable people to know how to act in accordance with the proper time and respond to change. Therefore, if Heaven and Earth were destroyed, there would be no way to see the Book of Changes. There must first be a response, then communication. Without the two opposing extremes, there would be no single unified 'one.' Therefore, the sage uses strength and softness to establish the fundamental principles. This is exactly Zhang Zai's doctrine of 'one thing having two aspects': if the two aspects are not established, the single unity cannot be seen; if Heaven and Earth are destroyed, there would be no way to see the Book of Changes."

乾坤既列，則其間六十四卦爻位錯綜以為變易。苟乾坤不列，則何以見易？易不［可］見，則是無乾坤。乾坤，天地也；易，造化也。聖人之意莫先乎要識造化，既識造化，然後(有)［其］理可窮。彼惟不識造化，以為幻妄也。不見易則何以知天道？不知［天］道則何以語性？

Heaven and Earth have already been arranged as the two extremes, and the sixty-four hexagrams' lines arise in a complex and interwoven manner. If Heaven and Earth were not arranged separately, from where would we see the Book of Changes? Without the Book of Changes, Heaven and Earth would be nonexistent. Heaven and Earth are the heavens and the earth; the Book of Changes is the principle of transformation. The intent of the sages is nothing more important than to first understand the principle of transformation; only by understanding the principle of transformation can its principles be explored. The Buddhist and Taoist schools, because they do not understand the principle of transformation, regard this world as illusory. Without seeing the Book of Changes, how can one know the heavenly way? Without knowing the heavenly way, how can one speak of human nature?

［不見易則不識造化，不識造化則不知性命，既不識造化，則將何謂之性命也？］［有謂心即是易，造化也，心又焉能盡易之道!］［易乃是性與天道，其字日月為易，易之義包天道變化。］［釋氏之言性不識易，識易然後盡性，蓋易則有無動靜可以兼而不偏舉也。］

Without seeing the Book of Changes (Yi), one cannot recognize the workings of nature; without recognizing the workings of nature, one cannot understand the essence of life and death. If one cannot even recognize the workings of nature, then what can one use to discuss the essence of life and death? Some people say, "The mind is the Yi, and the mind is the workings of nature." But how can the mind fully comprehend the principles of the Yi? The Yi discusses the nature of the human spirit and the ways of heaven. From its character form, the sun and moon combined make up "Yi," and its meaning encompasses the changes of the heavenly way. The Buddhist school talks about nature but does not understand the Yi. One must first understand the Yi before one can fully realize the nature of the human spirit, because the Yi includes both existence and non-existence, movement and stillness, without favoring either side.

是故形而上者謂之道，形而下者謂之器，化而裁之謂之變，推而行之謂之通，舉而錯之天下之民謂之事業。一陰一陽不可以形器拘，故謂之道。乾坤成列而下，皆易之器。乾坤交(變)［通］，因約裁其(變)［化］而［指］別之，［則名體各殊，］故謂之變。推(而)行其變，盡利而不遺，可謂通矣；舉盡利之道而錯諸天下之民以行其典禮，易之事業也。遺一作匱。

The text says: "Therefore, what is beyond form is called the Dao, and what is beneath form is called the vessel. To transform and shape it is called change, to promote and carry it out is called communication, and to lift it up and arrange it for the people under heaven is called career." The alternating movement of yin and yang cannot be confined by physical forms, so it is called the Dao. From the arrangement of Qian and Kun into images onwards, anything that can be pointed to in form is called the "vessel" of the Book of Changes. The mutual communication between Qian and Kun allows people to restrain and distinguish its flow, thus giving rise to different names and forms, which is called "change." When this change is carried out thoroughly, benefiting all without omission, it is called "communication." Then, when this thorough benefit is applied to the people under heaven, establishing rituals and systems, this is the career of the Book of Changes. A version of the text reads "kuì" instead of "yí."

(約裁其化而指別之，則名體各殊，故謂之變。)運於無形之謂道，形而下者不足以言之。(鼓萬物而不與聖人同憂，天道也。聖不可知也，無心之妙非有心所及也。)“形而上［者］”是無形體者(也)，故形(以)［而］上者謂之道也；“形而下［者］”是有形體者，故形(以)［而］下者謂之器。無形跡者即道也，如大德敦化是也；有形跡者即器也，見於事實(如)［即］禮義是也。

The process of distinguishing and identifying each transformation separately leads to differences in their names and forms, hence it is called "change." The operation that takes place without form is called "the Way," while the material level below form cannot be described. Heaven moves and generates all things without sharing the concerns of sages, which is the way of Heaven; when sages reach an immeasurable level, their effortless and subtle workings cannot be matched by a person with deliberate intent. What is called "the formless" has no form, so it is called the Way; what is called "the formed" has form, so it is called the vessel. The formless, which cannot be pointed to, is the Way, as stated in the Doctrine of the Mean as "great virtue nurtures transformation." The formed, which can be seen, is the vessel, manifesting in specific things such as rites and righteousness.

(聖人因天地之化裁節而立法，使民知寒暑之變，故謂之春夏秋冬，亦化而裁之一端耳。)凡不形以上者，皆謂之道，惟是有無相接與形不形處知之為難。須知氣從此首，蓋為氣能一有無，無則氣自然生，［氣之生即］是道(也)是易(也)。化而裁之存乎變，推而行之存乎通，

The sage relied on the transformations of heaven and earth, regulating and establishing laws and norms, so that the people could understand the changing seasons and thus named them spring, summer, autumn, and winter. This is one aspect of "transforming and regulating." Anything that does not fall into form is called the Dao. However, it is most difficult to grasp at the point where "being" and "non-being" meet, and where "form" and "formlessness" intersect. To understand everything, one must begin with "qi." Because qi unifies being and non-being—what is called non-being is merely qi that has not yet coalesced, and qi naturally arises; the arising of qi itself is the Dao, the Change. The text continues, "Transforming and regulating lies in change, and carrying it forward lies in communication."

［常人之學，日益而(莫)［不］自知也。仲尼行(者)［著］習察，異於他人，［故自］十五至［於］七十，化而裁之，其進德之盛者歟!］［聖人因天地之化裁節而立法，使民知寒暑之變，故為之春夏秋冬，亦化而裁之之一端耳。］

Common people study and gradually gain knowledge, yet they are unaware of their progress. Confucius is different: Mencius criticized the world for "acting without awareness and practicing without examination." Confucius, on the other hand, acts with awareness and practices with examination, which is different from others. Thus, from the age of fifteen when he resolved to study, through to seventy when he could act from the heart without constraint, he gradually "transforms and refines" himself. This is probably the excellence of cultivating virtue. The sage follows the transformations of heaven and earth, refines and regulates them, and establishes laws and norms, enabling the people to understand the changing seasons and thus establishes the four seasons. This is also one aspect of "transforming and refining."

“變則化”，由粗入精也，“化而裁之謂之變”，以著顯微也。“化而裁之存乎變”，存四時之變，則週歲之化可裁；存畫夜之變，則百刻之化可裁。［“推而行之存乎通”，］推四時而行，則能存週歲之通，推畫夜而行，則能存百刻之通。

The Zhongyong says, "Change leads to transformation," referring to a process from coarse to refined; the Xici says, "Transformation and then cutting and shaping is called change," meaning using the obvious to reveal the subtle. Therefore, it says, "Transformation and then cutting and shaping lies in change": by preserving the change of the four seasons' boundaries, the entire year's quiet flow can be cut and shaped; by preserving the change of day and night boundaries, the quiet flow of a hundred moments in a day can be cut and shaped.the so-called "Promoting and carrying forward lies in communication": by promoting the movement of the four seasons, the entire year's continuity can be preserved; by promoting the movement of day and night, the continuity of a hundred moments can be preserved. Change refers to the identifiable points, while transformation refers to the untraceable flow; both are necessary for visibility.

神而明之，存乎其人，默而成之，不言而信，存乎德行。上天之載，無聲臭可象，［正］惟儀刑文王，當冥契天德而萬邦信說，故易曰“神而明之，存乎其人”。［“神而明之，存乎其人”，］不知上天之載，當存文王。

The concluding words of the text say: "To grasp the divine and make it clear lies in the person; to achieve it silently and gain trust without words lies in virtue." The "Great Ya" section of the "Book of Songs" says, "The heavens carry things silently and without odor." Since the way of heaven has no sound or smell to take as a model, the poem continues, "Take the King Wen as a model, and all the states will trust and be pleased." Therefore, the "Book of Changes" says, "To grasp the divine and make it clear lies in the person." Since we do not know what the heavens carry, we should contemplate and understand it through the person of King Wen.

“默［而］成［之，存乎德行］”，學者常存德性，則自然默成而信矣。“神而明之，存乎其人”，道至有難明處而能明之，此則在人也。凡言神，亦必待形然後著，不得形，神何以見？“神而明之，存乎其人”，然則亦須待人而後能明乎神。［存文王則知天載之神，存眾人則知物性之邪。］

What is meant by "silent achievement, residing in virtue" is that scholars need only constantly cultivate their moral character, and naturally they will achieve things without words and gain trust without speaking. As for "the divine and clear, residing in the person," it means that when principles reach a point so difficult to comprehend that they can be illuminated, this illumination depends entirely on the person. Whenever the term "divine" is mentioned, it must be until there is a physical form that it can be seen. Without a form, how can the divine be perceived? Therefore, "the divine and clear, residing in the person" shows that the divine can only be illuminated once there is a person. By contemplating King Wen, one can understand the divine aspect of Heaven's carrying; by contemplating ordinary people, one can understand the perverse nature of things.

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趨時者也；吉凶者，貞勝者也；見乎變，隨爻象之變以通其利，故功業見也。

The Great Treatise below, Chapter One says: Once the Eight Trigrams are arranged into images, all the hexagrams are contained within them; then by stacking the Eight Trigrams two by two to form the sixty-four hexagrams, the three hundred and eighty-four lines are also contained within them; the lines of yin and yang move and interact with each other, and all changes are contained within them; when each line is given a text and a judgment, the direction of human affairs is also contained within them. As for the four categories of good fortune, misfortune, regret, and hardship, they all arise from the concept of "movement"; yin and yang are used to establish the fundamental principles; change and communication are used to adapt to the times; while good fortune and misfortune depend on the character "correctness" to overcome them. The text also says that achievements are "revealed through change," and Zhang Zai explains that when people follow the movement of the lines and the images to connect with the benefits, achievements thus become apparent.

聖人之情見乎辭。聖人之情，存乎教人而已。天地之大德曰生，將陳理財養物於下，故先敘天地生物。聖人之大寶曰位，何以守位曰仁，失位則無以參天地而措諸民也。

The classic text says, "The sentiments of the sage are revealed in the words": the sage's intention is solely to teach people. The classic text says, "The great virtue of heaven and earth is to produce life": this is because the following text will discuss matters related to managing resources and nurturing things, so it first mentions that heaven and earth generate and nourish all things, thereby setting the foundation for what follows. The classic text says, "The great treasure of the sage is position; how to maintain position is through benevolence": if the sage loses his position, he would be unable to stand alongside heaven and earth as the three pillars, and also unable to implement benevolent governance among the people.

(昔)［古］者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，此皆是聖人取之於糟粕也。“地之宜”，如為黑，為剛滷，為大塗。

The Great Treatise, Part Two, says: "In ancient times, when Fuxi ruled the world, he looked up to observe the celestial phenomena and looked down to study the patterns of the earth, observing the markings on birds and beasts and the suitability of the land." These are all things that the sages took from the superficial aspects of forms and appearances. The true essence does not lie entirely here. What is meant by "the suitability of the land" is similar to what is discussed in the Discourse on the Hexagrams, where the earth (Kun) is associated with black color and with saline and barren land, indicating that each kind of land has its own characteristics and suitability.

以通神明之德，以類萬物之情，神明之德，通於萬殊；萬物之情，類於形器。作結繩而為罔罟，以佃以漁，蓋取諸離。柔附於物，飲血茹毛之教，古所先有。［一作無有。］

The text continues: "To communicate the virtue of the divine and to classify the nature of all things." The virtue of the divine is to reach into all differences; the nature of myriad things is to be classified and compared through tangible objects. The text says, "They made ropes into nets and traps to hunt and fish, which is derived from the hexagram Li." The hexagram Li signifies attachment; the ropes of the net are soft and attach to the objects being caught, which corresponds to the image of Li. The practice of hunting and fishing, with raw flesh and blood, was the earliest teaching of ancient times. The phrase "anciently first existed" is actually "anciently did not exist" in another version.

包犧氏沒，神農氏作，斵木為耜，揉木為耒，耒耨之利以教天下，蓋取諸益。天施地生［而］損上益下，［故］播種次之。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。聚而通［貨］、交相有無次之。

The classic text says, "After the demise of the sage Fu Xi, the sage Shen Nong came into being. He carved wood into plowshares and bent wood into hoes, using the benefits of hoes and plows to teach the people, which was derived from the hexagram 'Increase'": Heaven gives and Earth nurtures; the meaning of the hexagram 'Increase' is to reduce above in order to increase below, so after hunting, it follows with sowing and farming. The classic text also says, "At noon, markets were held, gathering the people from all over and collecting goods from all over the world, trading and then departing, each getting what they needed, which was derived from the hexagram 'Breaking Up of a Mass'": The hexagram 'Breaking Up of a Mass' symbolizes the act of joining together and passing through, as people gather to exchange goods and mutually provide for each other's needs, and this step follows after farming.

神農氏沒，黃帝、堯、舜氏作，通其變，使民不倦，神而化之，使民宜之。鴻荒之世，食足而用未備，堯舜而下，通其變而教之也。神而化之，使［民］不知所以然，運之無形以通其變，不(類)［頓］革之，(使)［欲］民宜之也。［大抵］立法須是過人者乃能之，若常人安能立法!凡變法須是通，

The text says, "After Shen Nong died, the Yellow Emperor, Yao, and Shun came into being, and they made changes that allowed the people to remain tireless. They transformed things magically, making them suitable for the people." In the time of chaos and wilderness, people had enough to eat but their tools were still incomplete; only after Yao and Shun came did they make changes and teach the people. What is meant by "transforming magically" is that the people were educated without knowing why. The sages applied their methods in an invisible way, making changes smoothly, without sudden reforms, so that the people would find them suitable and feel at ease. Generally speaking, establishing laws must be done by extraordinary people, ordinary people cannot do it. Any reform must first be able to "understand and connect."

變其勢也，動其情也，情有邪正故吉凶生。變能通之則盡利，能貞夫一，則吉凶可勝，而天地不能藏其跡，日月不能眩其明。辭各指其所之，聖人之情也；指之使趨時盡利，順性命之理，臻三極之道也。［人］能從之，則不陷於凶悔矣，所謂“變動以利言”者也。

Change refers to the situation; movement refers to human feelings. Human feelings can be crooked or upright, so fortune and misfortune arise from this. If change can be understood thoroughly, one can exhaust its benefits; if one can remain steadfast and focused on the right path, fortune and misfortune can be overcome. At that time, even heaven and earth cannot conceal its traces, and the brightness of the sun and moon cannot dazzle it. The "Great Treatise" says, "The words refer to their respective destinations," which is exactly the intention of the sage: guiding people to follow what is appropriate, exhaust benefits, follow the principles of nature and destiny, and reach the ultimate principles of heaven, earth, and humanity. If people can follow this, they will not fall into danger or regret, which is what the "Great Treatise" says, "Change is discussed in terms of benefit."

然爻有攻取愛惡，本情素動，因生吉凶悔吝而不可變者，乃所謂“吉凶以情遷”者也。能深存繫辭所命，則二者之動見矣。又有義命當吉當凶、當(否)［亨］當(亨)［否］者，聖人不使避凶趨吉，一以貞勝而不顧，如“大人否亨”、“有隕自天”、“過涉滅頂凶無咎”、損益“龜不克違”及“其命亂也”之類，三者［情］異，(情)不可不察。

However, between yao (lines) there are mutual attacks and mutual gains, mutual loves and mutual hates, and the true nature of things is already in motion, thus giving rise to good fortune, misfortune, regret, and hardship, which cannot be changed. This is what the Great Treatise says: "Good fortune and misfortune move with the situation." If one deeply remembers the words pointed out in the Great Treatise, these two tendencies can be clearly seen. In addition, there is another category: according to meaning and destiny, it should be good, or bad, or blocked, or smooth. The sage does not tell people to avoid misfortune and seek good fortune, but instead insists on holding to the right path and winning through righteousness without worrying about it. For example, in the hexagram of "Obstruction," the line "Nine in the Fifth" says, "The great man is obstructed but enjoys success." In the hexagram of "Meeting," the line "Nine in the Fifth" says, "A falling star from the heavens." In the hexagram of "Great Excess," the line "Six at the Top" says, "Crossing a river leads to drowning the head, misfortune, but no blame." The hexagrams of "Loss" and "Gain" both mention "Ten tortoises cannot be disobeyed," and the hexagram of "Obstruction" says, "Its destiny is confused." These three situations are different and must be carefully distinguished.

天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。著天地日月，以剛柔立其本也，其變雖大，蓋不能遷夫正者也。一本下有“剛柔立本，故又著見之”。貞明不為日月所眩，貞觀不為天地所遷。貞，正也，本也，不眩、不惑、不倚之謂也。

The text says, "The way of Heaven and Earth is one of uprightness and observation; the way of the sun and moon is one of uprightness and brightness; the movement of the world is one of uprightness and unity." Here, the mention of Heaven and Earth and the sun and moon is to establish the fundamental principle of yin and yang. Although their transformations are great, they cannot move away from that "uprightness." The sentence below adds, "Yin and yang establish the foundation, hence they are clearly manifested." What is meant by "uprightness and brightness" is not being dazzled by the brilliance of the sun and moon; what is meant by "uprightness and observation" is not being moved by Heaven and Earth. "Uprightness" means correctness, the fundamental principle, and signifies not being dazzled, not being confused, and not being biased.

天地之道至(廣)［大］至(大)［廣］，貞乃能觀也；日月之明，貞乃能明也；天下之動，貞乃能一也。蓋言天地之道，不眩惑者始能觀之；日月之明，不眩惑者始能明之；天下之動，不眩惑者始能見夫一(者)也。所以不眩惑者何？正以是本也。本立則不為聞見所轉，其(見)［聞］其(聞)［見］，須透徹所從來，乃不眩惑。此蓋謂人以貞而觀天地，明日月，一天下之動也。

The way of Heaven and Earth is vast and profound, and only those who uphold correctness can perceive it. The brightness of the sun and moon can be understood only by those who uphold correctness. The movements of the world can be unified into one only by those who uphold correctness. This means that the way of Heaven and Earth can be clearly seen only by those not misled; the brightness of the sun and moon can be clearly perceived only by those not misled; the movements of the world can be recognized as one only by those not misled. Why can they not be misled? Because they take correctness as their fundamental principle. Once the fundamental principle is established, they are not led by what they hear or see. What they hear and see must be thoroughly understood in origin to avoid being misled. This passage is probably saying that people should use 'correctness' to observe Heaven and Earth, to understand the sun and moon, and to unify the movements of the world.

貞明不為日月之所眩，貞觀不為天地之所遷，貞觀貞明，是己以正而明日月、觀天地也。［多］為日月之明與天地變化所眩惑，故必己以正道觀之。能如是，不越乎窮理。豈惟耳目所聞見，必從一德見其大源，至於盡處，則可以不惑也。［心］存默識，實(有)信有此，苟不自信，則終為物役。事千變萬化，其究如此而已，天下之動貞夫一者也。

Zhenming means not being dazzled by the sun and moon; Zhen guan means not being moved by heaven and earth. What is meant by Zhenming and Zhen guan is that one uses the right path to illuminate the sun and moon and to observe heaven and earth. People are mostly dazzled by the brightness of the sun and moon and the changes of heaven and earth, so one must use the right path to look at them. If one can do this, then it is simply not going beyond the two words "qiong li" (to exhaust the principles). This is not merely about what one hears and sees with the ears and eyes; one must see the great source from the continuous virtue, and push it to the very end, in order to no longer have doubts. One should silently remember and realize it in the heart, and firmly believe in this principle; if one does not believe in it oneself, one will ultimately be controlled by external things. The affairs of the world change endlessly, but when traced to the bottom line, it is no different, so it is said, "The movement of the world, is truly one."

爻象動乎內，吉凶見乎外，因爻象之既動，明吉凶於未形，故曰“爻象動乎內，吉凶見乎外”。功業“通其變使民不倦”，豈有聖人變法而不通也？

The Great Treatise, Part II, Chapter I says, "The trigrams move within, and fortune and misfortune appear outside." This means that when the trigrams have already begun to move, we should illuminate fortune and misfortune before they take definite form, hence the statement, "The trigrams move within, and fortune and misfortune appear outside." As for achievements, as the classic says, "By varying the forms, the people will not grow weary." How could there be a sage who changed the laws and regulations yet failed to implement them successfully?

黃帝、堯、舜垂衣裳而天下治，蓋取諸乾坤。君逸臣勞。上古無君臣尊卑勞逸之別，故制以禮，垂衣裳而天下治，必是前世未得如此，其文章禮樂簡易樸略，至堯則煥乎其有文章。然傳上世者，止是伏犧神農。此仲尼道古也，猶據聞見而言，以上則不可得而知。

The classic text says, "The Yellow Emperor, Yao, and Shun governed the world by merely wearing robes and clothing, drawing the idea from the trigrams Qian and Kun." Qian is above and Kun is below, symbolizing the ruler's ease and the minister's labor, which matches this image. In ancient times, there was no distinction of ruler and subject, no division of labor and ease, so they used rites to regulate it. Saying "governing the world by merely wearing robes and clothing" must mean that in previous generations they had not yet reached this level. At that time, the writings, rites, and music were simple and crude. It was only under Yao that the "splendor of culture and rites" as praised in the Analects appeared. However, the ancient times that could be passed down only reached up to Fuxi and Shen Nong. Confucius here recounts ancient events based on what he had heard and seen, and beyond that, he could not know.

所傳上世者未必有自，從來如此而已。安知其間(固)［故］嘗有禮文，一時磨滅爾，又安知上世無不如三代之文章者乎!然而如周禮則不過矣，可謂周盡。今言治世，且指堯舜而言，可得傳者也。歷代文章，自夫子而損益之，見其禮而知其政，聞其樂而知其德，不可加損矣。

The ancient events passed down may not all have definite origins, but they have been said this way throughout history. How can we know that there was not a civilization of rites and music in the past, which was merely lost over time? Also, how can we be sure that the ancient times did not have systems of literature and institutions no better than those of the Three Dynasties? However, works like the "Rites of Zhou" are unparalleled in completeness and detail. Now, when talking about good governance, we refer to Yao and Shun because there are records of them. The rites, music, and literary traditions of successive dynasties, after being adjusted and refined by Confucius, allow us to understand the political system from the rites and the moral character from the music. There is no room for addition or subtraction anymore.

刳木為舟，剡木為楫，舟楫之利以濟不通，致遠以利天下，蓋取諸渙。舟車之作，舟易車難，故舟先於車。服牛乘馬，引重致遠，以利天下，蓋取諸隨。不勞而得其欲，故動而悅。［取諸隨］

The classic text says, "Carving wood into boats and sharpening wood into oars, the utility of boats and oars enables crossing impassable waters and reaching distant places, benefiting the world. This is derived from the hexagram 'Huan'": 'Huan' symbolizes water flowing and dispersing, indicating smooth communication. Making a boat is easier than making a cart, so the boat comes before the cart. The classic text also says, "Domesticating oxen and riding horses to carry heavy loads and reach distant places, benefiting the world. This is derived from the hexagram 'Sui'": Oxen and horses take the place of human labor, allowing people to achieve their desires without hardship, thus representing movement accompanied by joy, which matches the hexagram 'Sui' with its image of a zhen (thunder) trigram and a dui (lake) trigram.

重門擊柝以待暴客，蓋取諸豫。有備則無患，故豫。斷木為杵，掘地為臼，臼杵之利，萬民以濟，蓋取諸小過。備物致用，過以養物。［小過］弦木為弧，剡木為矢，弧矢之利以威天下，蓋取諸睽。養道雖至，禁綱尚疏，但懲其乖亂而已。［睽］

The classic text says, "Keeping gates closed and beating the gong to guard against robbers, this is taken from the hexagram 'Yü'": having prior preparation prevents future troubles, and "Yü" precisely means preparation. The classic text says, "Cutting wood to make a pestle, digging the ground to make a mortar, the usefulness of the pestle and mortar benefits all the people, this is taken from the hexagram 'Xiao Guo'": preparing tools for practical use, slightly exceeding effort in nurturing all things, hence taking from the hexagram 'Xiao Guo'. The classic text says, "Carving a bow from wood, shaping arrows from wood, the usefulness of the bow and arrow commands respect throughout the world, this is taken from the hexagram 'Kui'": although the way of nurturing the people is complete, the network of laws is still sparse, bows and arrows are only used to punish those who act rebelliously, hence taking the hexagram 'Kui' which symbolizes separation.

上古穴居而野處，後世聖人易之以宮室，上棟下宇以待風雨，蓋取諸大壯。剛以承上，柔以覆下，上其棟下其宇之象。棟，屋脊檁也；宇，椽也。若指第二檁為棟，則其間已有宇，不得［為］上棟也。若指栿為棟，又益遠矣。宇［兩］垂而下，故言“下宇”。

The classic text says, "In ancient times, people lived in caves and open fields, but later sages replaced this with houses. They built beams above and eaves below to shelter against wind and rain, which is derived from the hexagram 'Great Strength'." The strong is above supporting, and the gentle is below covering, which corresponds to the image of the beam above and the eaves below. "Beams" refer to the central rafter on top of the roof, while "eaves" refer to the rafters under the eaves. If the second rafter is considered the beam, then there is already an eave above it, so it cannot be called "upper beam." If the tie beam is considered the beam, it is even further away. The eaves hang down from both sides, hence it is called "lower eaves."

上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。禮(成)教備，養道足，而後刑可行，政可明，明而不疑。備一作修。易說制作之意蓋取諸某卦，止是取［其］義與象契，非必見卦而後始有為也，然則是言夫子之言爾。

The classic text says, "In ancient times, people governed by tying knots, but later sages replaced this with written records. Thus, officials could govern and the people could be understood. This was derived from the hexagram 'Gua'." When rites and education are complete and the way of nurturing the people is sufficient, then punishment can be carried out and orders can be clear. When orders are clear, people will not have doubts. The character 'bei' is sometimes written as 'xiu'. The Book of Changes mentions a certain invention as "derived from a particular hexagram," meaning that its meaning corresponds with the hexagram's image, not that the sages first saw the hexagram and then made the invention. Therefore, these words are merely the later commentary of Confucius.

［陽卦多陰，陰卦多陽。］［陽卦多陰，則陽為之主；陰卦多陽，則陰為之主；雖小大不齊，而剛柔得位，為一卦之主則均矣。］陽一君而二民，君子之道也；陰二君而一民，小人之道也。一其歸者，君子之道；多以御者，小人之理。御一作御。陽遍體眾陰，眾陰共事一陽，理也。是故二君共一民，一民事二君，上與下皆小人之道也；一君而體二民，二民而宗一君，上與下皆君子之道也。

The Great Treatise, Chapter Four, says, "Yang hexagrams contain many yin lines, and yin hexagrams contain many yang lines." In a yang hexagram, since there are many yin lines, the single yang line becomes the main one. In a yin hexagram, since there are many yang lines, the single yin line becomes the main one. Although there is a distinction between the dominant and the subordinate, as long as the strong and the weak are in their proper positions and can serve as the main line of the hexagram, this is the same. The text says, "A yang line is like one ruler and two subjects, which is the way of the gentleman; a yin line is like two rulers and one subject, which is the way of the petty person." To lead the people to follow one, is the way of the gentleman; to rule by means of many, is the way of the petty person. The character "御" is also sometimes written as "御." A single yang line pervades all the yin lines, and all the yin lines serve one yang line, which is reasonable. Therefore, it is said that two rulers sharing one subject, or one subject serving two rulers, whether above or below, is the way of the petty person; whereas one ruler governing two subjects, or two subjects revering one ruler, whether above or below, is the way of the gentleman.

易曰：“憧憧往來，朋從爾思。”子曰：天下何思何慮!天下同歸而殊塗，一致而百慮，天下何思何慮!日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑相推而歲成焉；往者屈也，來者信也，屈信相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也；精義入神，以致用也；利用安身，以崇德也。

In the fifth chapter of the Great Treatise (Xici) part two, the text from the Xian hexagram's nine in the fourth line says: "Coming and going in confusion, friends follow your thoughts." Confucius explained: What is there to think about in the world? Although the paths of the world differ, their destination is one; although there are many thoughts, they all lead to the same place. Then what is there to think about? When the sun goes down, the moon comes; when the moon goes down, the sun comes. The sun and moon move in succession, and light is generated. When cold goes, heat comes; when heat goes, cold comes. Cold and heat move in succession, and a year is completed. What goes is bending; what comes is stretching. One bending and one stretching respond to each other, and benefit arises from this. The silkworm moth bends its body to seek extension; the dragon and snake hide to preserve themselves. To study principles thoroughly and reach the divine level is to achieve practical results. To use them conveniently and have the mind and body at ease is to cultivate virtue.

正惟存神爾。不能利用，(使)［便］不思不勉，執多以御，故憧憧(之)心勞而德喪矣。將陳恬知交養，故序日月寒暑屈信相感之義(也)。

What is being discussed here is simply the preservation of the spirit. If one cannot apply principles conveniently, one cannot achieve the state described in the Zhongyong of effortless attainment and spontaneous correctness. One can only grasp many threads to manage affairs, resulting in a restless and confused mind, with constant turmoil and confusion. Eventually, both mental energy and virtue are depleted. Confucius intended to explain the mutual cultivation of tranquility and knowledge, so he first elaborated on the mutual influence between the movement of the sun and moon, the alternation of cold and heat, and the reciprocal flexing and extending of things.

君子行義以達其道，精一於義，使不思而得，不勉而中，如介于石，故能見幾而作。天下何思何慮，明屈信之變，斯盡之矣。

A gentleman practices righteousness to realize his path, focusing his mind exclusively on righteousness so that he acts spontaneously and naturally, without needing to deliberate or force. Like the line "standing firm as a stone" in the hexagram "Yü" (Joy), he maintains unwavering integrity, thus being able to perceive subtle changes and act at the right moment. The saying "the world needs no thinking or deliberation" means that once one understands the alternation of contraction and extension, the meaning of this phrase is fully grasped.

［天下何思何慮，行其所無事，斯可矣。］“何思何慮”，行其所無事而已。下文皆是［此］一意。行其所無事，惟務崇德，但妄意有意即非行其所無事；行其所無事，則是意、必、固、我已絕。今天下無窮動靜情偽，止一屈信而已，在我先行其所無事，則復何事之有!

"Under heaven, there is no thought and no consideration," achieving what Mencius said, "acting as if doing nothing," is sufficient. What is meant by "no thought and no consideration" is nothing other than acting as if doing nothing. The following text all speaks of this very meaning. Acting as if doing nothing means focusing solely on cultivating virtue. Once one starts to guess wrongly or becomes attached to personal intentions, then it is no longer acting as if doing nothing. Truly acting as if doing nothing is equivalent to having completely eliminated the four faults mentioned in the Analects: desire, certainty, stubbornness, and self-will. Today, with endless movements and true and false things in the world, they all come down to a flexing and a stretching. If I first achieve acting as if doing nothing, then what can there be to entangle me!

日月寒暑之往來，尺蠖之屈，龍蛇之蟄，莫非行其所無事，是以惡其鑿也。百慮而一致，先得此一致之理，則何用百慮!慮雖百，卒歸乎理而已［矣］。此章［從］“憧憧往來”，要其有心，至於“德之盛也”，率本此意。

The movement of the sun and moon, the change of cold and heat, the bending of the silkworm, and the hibernation of the dragon and snake—all these are doing what they naturally do without any conscious effort. That is why Mencius detests artificial interpretations. Although there may be a hundred different considerations, they all ultimately converge to one point. If we first grasp this principle of unity, then why do we need all these considerations? Even if there are a hundred different thoughts, in the end they all come back to this principle. This chapter begins with "the ceaseless coming and going," and the key point is to highlight the illness of having a separate mind. It continues until "the virtue is fully developed," and throughout the whole passage, this idea is consistently maintained.

咸之九四，有應在初，思其朋，是(咸)［感］其心也。不言心而言心之事，不能虛以受人，乃憧憧而致其思，咸道失矣。憧憧往來，心之往來也；不能虛以接物而有所繫著，非行其所無事也。

The fourth line of the Hexagram Xian says that the nine in the fourth position corresponds with the six at the beginning, indicating a sense of resonance and mutual response. It is focused on thinking only of its own kind, which is using the heart to influence others. The line statement does not directly mention the heart but rather the actions of the heart, showing that it is unable to receive others with an open mind. Instead, it is restless and uncertain, persistently using its own thoughts and considerations. In this way, the Hexagram Xian's principle of being receptive and open to others is lost. The phrase "chong chong wai lai" refers to the heart's restlessness and uncertainty. If one cannot receive external things with an open mind and becomes attached or fixated, then it is not acting as if nothing is being done.

精義入神，豫而已。學者求聖人之學以備所行之事，今日先撰次來日所行必要作事。如此，若事在一月前，則自一月前栽培(挨)［安］排，則至是時有備。言前定，［道前定，］事前定，皆在於此積累，乃能有功。天下九經，自是行之者也，惟豫而已。撰次豫備乃擇義之精，若是則何患乎物至事來!

The phrase "refining the profound meaning to the divine" essentially boils down to the concept of "preparation" or "anticipation," represented by the character 豫. Scholars studying the teachings of the sages do so in order to prepare for future actions. Today, they should arrange in detail all the things that must be done tomorrow. By doing so, if an event is still a month away, preparation should begin a month in advance, ensuring that when the time comes, there will be no worries or lack of readiness. The Classic of the Mean says, "If speech is decided beforehand, there will be no stumbling; if matters are decided beforehand, there will be no confusion; if the Way is decided beforehand, there will be no perplexity." All these achievements depend on such accumulation. The nine great principles for governing the world listed in the Classic of the Mean are meant to be put into practice, and they all revolve around the idea of preparation. By making prior arrangements and preparations, one selects the right meaning with precision; with such readiness, what fear is there of external circumstances or sudden events arising?

精義入神須從此去，豫則事無［不］備，備則用利，用利則身安。凡人應物無節，則往往自失，故要在利用安身，(益)［蓋］以養德也。若夫窮神知化則是德之盛，故云“未之或知”。蓋大則猶可勉而至，大而化則必［在］熟，化即達也。

The practice of "refining the essence to the divine" must begin here: by having prior preparation, things will not be lacking; once they are complete, they will be convenient to use; when used conveniently, the body and mind will be at ease. Ordinary people, when dealing with external things without restraint, often lose themselves, so the key lies in "using things conveniently and establishing oneself," which is precisely how one cultivates virtue. As for "comprehending the divine and knowing transformation," this is already the peak of virtue, so the classic text says, "Beyond this, there is nothing known." Generally speaking, reaching the stage of "greatness" can still be achieved through effort, but from "greatness" to "transformation" requires mastery.the so-called transformation means being fully unimpeded.

“精義入神以致用”謂貫穿天下義理，有以待之，故可(推)［致］用。窮神是窮盡其神也，入神是僅能入於神也，言入如自外而入，義固有淺深。“日月相推而明生焉，寒暑相推而歲成焉”，神易無方體，一陰一陽不測，皆所謂“通乎畫夜之道”也。

The phrase "refining the profound meaning to the divine so as to apply it in practice" means to thoroughly connect all the principles of the world, having them clearly in mind beforehand, thus enabling their application in practical matters. It is important to distinguish: "exhausting the divine" means to investigate the divine thoroughly, while "entering the divine" simply means just beginning to enter its gate. The character "enter" here is like stepping in from outside, indicating that there is a difference in depth between the two. The text says, "the sun and moon push each other and light is born, cold and heat push each other and the year is completed"—the divine and the Book of Changes have no fixed place or form. The mutual transformation of yin and yang is unpredictable. These are what the Great Treatise above refers to as "understanding the principle of day and night."

(屈信相感而利生，感以誠也；情偽相感而利害生，雜之偽也。)“精義入神”，事豫吾內，求利吾外也；［求一作素。］“利用安身”，素利吾外，致養吾內也。窮神知化乃養成自然，非思勉之能強，故崇德而外，君子未或致知也。“精義入神”，(養)［豫］之至也。

One bending and one stretching, mutuallysympathetic responseing to produce benefit, is the result of sincerity; true feeling and falsehood mutuallysympathetic responseing to produce advantage or disadvantage, is mixed with falsehood. What is meant by "refining the profound meaning to the level of the divine," is preparing matters in advance within oneself, so as to be convenient for the outside; the character "求" in the original text is actually "素." What is meant by "being beneficial and secure in one's position," is that one is already convenient for the outside, thus nurturing the inside. As for "exhausting the divine and knowing the transformation," this is when cultivation has reached a natural state, something not achievable through mere thinking or forced effort. Therefore, beyond cultivating virtue, the gentleman does not have another method of acquiring knowledge. "Refining the profound meaning to the level of the divine" is precisely when "豫" is carried to its extreme.

義以反經為本，經正則精；仁以敦化為深，化行則顯。義入神，動一靜也；仁敦化，靜一動也。仁敦化則無體，義入神則無方。“精義入神”，要得盡思慮，臨事無疑。“精義入神”，固不待接物。然君子何嘗不接物，人則見君子閒坐獨處，不知君子接物在其中。睡雖不與物接，然睡猶是成熟者。

Righteousness returns to the fundamental principles to be rooted, and only when the principles are properly established does righteousness become refined. Benevolence is deepened through fostering and nurturing, and only when nurturing is carried out does benevolence become evident. The refinement of righteousness into the divine is found in movement containing stillness; the nurturing of benevolence is found in stillness containing movement. Benevolence, through its nurturing, has no form to point to; righteousness, through its refinement into the divine, has no place to seek. To speak of "refining meaning into the divine" means to exhaust one's thoughts, so that when faced with matters, there is no doubt. The practice of "refining meaning into the divine" does not necessarily have to wait until one interacts with external things. Yet, how can a gentleman not engage with things? Others only see the gentleman sitting alone in leisure, but do not realize that the gentleman's engagement with things is precisely here. Even when sleeping, although not interacting with external things, that sleep is still a period of cultivating and refining the practice.

義以反經為本，經正則精；仁以敦化為深，化行則顯。義入神，動一靜也；仁敦化，靜一動也。仁敦化則無體，義入神則無方。“精義入神”，要得盡思慮，臨事無疑。“精義入神”，固不待接物。然君子何嘗不接物，人則見君子閒坐獨處，不知君子接物在其中。睡雖不與物接，然睡猶是成熟者。

"Yi" fundamentally relies on returning to the constant path; once the constant path is upright, "Yi" can become subtle and refined. "Ren" depends on the deep cultivation of sincerity and nurturing; when nurturing is carried out extensively, "Ren" becomes evident. "Yi entering the divine" is the process of moving from action to stillness, while "Ren nurturing cultivation" is the process of moving from stillness to action. When "Ren" reaches the stage of sincere and nurturing, it no longer confines itself to a particular form; when "Yi" reaches the stage of entering the divine, it no longer limits itself to a specific direction. The phrase "refining the meaning of Yi to reach the divine" refers to thoroughly examining thoughts until there is no doubt in matters. This level of effort does not necessarily have to wait until one interacts with external things. Yet, how can a gentleman truly avoid interacting with external things? The world only sees the gentleman sitting alone in quietude, but does not realize that his engagement with external matters is precisely within this solitude. Although a person is not interacting with external things while asleep, they remain calm and orderly, which is the natural result of having cultivated this practice thoroughly in daily life.

知幾其神，精義入神，皆豫之至也。豫者見事於未萌，豫即神也。

The Zhou Changes, Great Treatise says, "Knowing the subtle signs is divine," and also says, "Refining the profound meaning reaches the divine." These two sentences both refer to "Yù" — being prepared in advance — reaching its ultimate state.the so-called "Yù" means seeing it before it has even begun; being able to perceive it before it emerges, this very foresight itself is "divine."

精義入神，利用安身，此大人之事。大人之事則在思勉力行，可以（擴）推而至之；未之或知以上事，是聖人（德）盛德自致，非思勉可得。猶大而化之，大則人為可勉也，化則待利用安身以崇德，然後德盛仁熟，自然而致也，故曰“窮神知化，德之盛也”一。自是別隔為一節。

"Refining the profound meaning to the divine" and "utilizing resources and establishing oneself," these are the responsibilities of the great person. The affairs of the great person can be achieved through reflection, diligence, and practical effort, gradually reaching them step by step. As for the realm mentioned in "Great Treatise Part II" that goes beyond "this," it is something that comes naturally after the virtue of the sage is fully developed, not something that can be attained through reflection and effort. This is similar to what is said in "Mencius · Lower Part of Complete Heart": "To greatly transform." "Great" is still something that can be achieved through human effort, but "transformation" comes only after "utilizing resources and establishing oneself" to elevate one's virtue, allowing the virtue to be fully developed and the way of benevolence to be thoroughly mature, arriving naturally. Therefore, "Great Treatise Part II" says, "To exhaust the divine and understand transformation is the fullness of virtue." From this sentence onward, the meaning forms a separate section.

義有精粗，窮理則至於精義，若（精義）盡性則即是入神，蓋（為）惟一故神。

"Yi" has a distinction between subtle and superficial aspects. Investigating the principles of things thoroughly can lead to the subtle aspect of "Yi"; if one can fully realize one's own nature, then one has already entered the realm of "Shen." This is because the way of heaven and earth is originally one and not dual. It is precisely because it is pure and undivided that it can be mysterious and unpredictable.

通天下為一物（在己）而已，惟是要精義入神。

If we view all things in the universe as a single vital energy, the key to truly achieving this lies in the practice of 'refining the profound meaning to the divine level'.

所存能靜而不能動者，此則存；博學則利用，用利則身安，身安所以崇其德也。所應皆善，應過則所存者復神。

If one's mind can only remain still and cannot respond to change, then it is merely clinging to the concept of 'cultivation' without action. Only through broad learning can one apply knowledge smoothly; when application is smooth, the body and mind become tranquil; and when body and mind are tranquil, this is precisely how one elevates virtue. When all things are properly responded to throughsympathetic response, after thesympathetic response, the mind returns once again to its original state of subtle and luminous essence.

窮神知化，德之盛也。德盛者，神化可以窮盡，故君子崇之。一作窮理盡性。

The Great Treatise says, "To exhaust the divine and understand transformation is the height of virtue." A person with fully developed virtue can thoroughly investigate the subtle workings of heaven and earth and the ever-changing processes of creation, hence the gentleman regards this as the highest attainment. This passage is alternatively recorded as "To exhaust principles and fully realize nature."

化，事之變也。大可為也，大而化不可為也，在熟而已。易謂“窮神知化”，乃德盛仁熟之致，非智力能強也。

What is called "hua" refers to the transformation and change of things. "Da" is something that human effort can achieve, but "da er hua zhi" cannot be attained through artificial effort; it comes about only through pure and thorough practice. The "qiong shen zhi hua" mentioned in the Zhou Changes refers to a state naturally reached when one's virtue is fully developed and the way of benevolence is thoroughly mastered. It is not something that can be forced or attained through mere intelligence and ability.

形而上者，得辭幾得象矣。神為不測，故緩辭不足以盡神，緩則化矣；化為難知，故急辭不足以體化，急則反神。易所以明道，窮神則無易矣。

The principles beyond form can be grasped once appropriate words are found to express them, and then one has nearly captured their "image" or "form." "Divine" is mysterious and unpredictable, so slow and gentle language is insufficient to convey it—when the tone becomes slow, what is expressed becomes "transformation." "Transformation" is hard to comprehend, so urgent and forceful language is also inadequate to express it—when the tone becomes urgent, what is said returns to "divine." The Zhou Changes are used to explain the great Dao. If one has already exhausted the "divine," then even the Book of Changes would no longer be needed.

見幾則義明，動而不括則用利，屈信順理則身安而德滋。窮神知化，與天為一，豈有我所能勉哉？乃德盛自致爾。大抵思慮靜乃能昭物，須放心寬快公平以求之，乃可見道。況德性自是廣大，易曰“窮神知化，德之盛也”，豈淺心可得!

One can perceive the subtle details of things, and then the meaning of "righteousness" becomes clear; when actions proceed without obstruction, their function becomes smooth; when bending, stretching, advancing, and retreating all follow the principles, the body and mind become tranquil and virtue increases day by day. As for "exhausting the workings of heaven and understanding transformation," this is the state of unity with Heaven, a realm beyond what an individual can strive to achieve. It is merely the natural result when virtue is fully developed. Generally speaking, only when the mind is quiet can one clearly perceive things; only by cultivating a broad, open, clear, and impartial mind can one approach the Way. Moreover, virtue itself is vast and boundless. The "Great Treatise" says, "Exhausting the workings of heaven and understanding transformation, this is the fullness of virtue," which is surely beyond the reach of a narrow and shallow mind.

化不可言難知，可以言難見，如日景之行則可知之，其所以行則難見也。雷霆感動雖速，然其所由來亦漸爾。能窮神知化，德之盛也歟!神化者，天之良能，非人能。故大而位天德，則窮神知化。

"Change" is not difficult to understand, but it is hard to see. For example, the movement of the sun's shadow can be known, but we cannot see the reason for its movement. Although thunder and lightning are swift, their origin is formed gradually. To exhaust the subtle and comprehend creation and transformation is the fullness of virtue. The divine and transformation are inherent abilities of Heaven, not something human can create. Therefore, when a person reaches the state of being great yet at ease with Heavenly Virtue, he naturally attains the ability to exhaust the divine and understand transformation.

氣有陰陽，推行有漸為化，合一不測為神。其在人也，智義利用，則神化之事備矣。德盛者，窮神則智不足道，知化則義不足云。天之化也運諸氣，人之化也順夫時；非化非時，則化之名何有？化之實何施？中庸曰“至誠為能化”，孟子曰“大而化之”，皆以其德合陰陽，與天地同流而無不通也。

The movement of qi is divided into yin and yang. The aspect that shifts and progresses, gradually accumulating, is called "hua" (transformation), while the aspect that merges into a whole, whose beginning is indescribable, is called "shen" (spirit). When applied to a person, if one can use wisdom to choose righteousness and apply knowledge appropriately, then both the cultivation of "shen" and "hua" are complete. A person with abundant virtue, when reaching the extreme of "shen," no longer needs to speak of wisdom; when reaching the understanding of "hua," the concept of righteousness is no longer necessary. Heaven's transformation operates through qi, while human transformation follows the timing. If it is neither the movement of qi nor in harmony with the time, then from where does the term "hua" come? And how can the actual practice of "hua" be carried out? The "Zhongyong" says, "Only those who attain the highest sincerity can transform," and the "Mengzi · Jinxin Xia" says, "To great transformation," both referring to aligning one's own virtue with yin and yang, and harmonizing with the movement of heaven and earth, thus being universally connected.

所謂氣也者，非待其鬱蒸凝聚，接於目而後知之；苟健順、動止、浩然、湛然之得言，皆可名之象爾。然則象若非氣，指何為象？時若非象，指何為時？世人取釋氏銷（凝）礙入空，學者舍惡趨善以為化，直可為始學（遺）遣累者薄乎云爾，豈天道神化所同語也哉!

The concept of "qi" does not necessarily require it to be condensed, vaporized, or formed into a visible shape in order to be recognized; as long as states such as strength and smoothness, movement and stillness, vastness and depth can be described, they can all be called "xiang." If "xiang" is not qi, then what else could "xiang" refer to? And if "shi" is not "xiang," then what else could "shi" refer to? The common people take the Buddhist idea of "eliminating obstacles and entering emptiness," while scholars regard eliminating evil and pursuing goodness as "hua." These are at most superficial methods for beginners to eliminate their burdens. How could they be compared to the divine transformation of the heavenly way!

物無孤立之理，非同異、屈信、終始以發明之，則雖物非物也。事有始卒乃成，非同異、有無相感則不見其成，不見其成，則雖物非物。故一屈一信相感而利生焉。

There is no thing in the world that exists independently. If it does not rely on the mutual relations of sameness and difference, bending and extending, beginning and end, to manifest itself, then although it is called a thing, it is actually equivalent to not having that thing. Affairs have a beginning and an end to be considered complete. If there is no mutual influence between sameness and difference, presence and absence, then one cannot see its completion. If one cannot see its completion, then although it is called a thing, it is actually equivalent to not having that thing. Therefore, the Great Treatise says, "One bending and one extending interact to generate benefit."

知幾者為能以屈為信。君子無所爭，彼信則我屈，知也。彼屈則吾不信而信矣，又何爭!無不容，然後能盡屈信之道，至虛則無不信矣。

Those who can perceive subtle nuances understand that "bending" should be regarded as "extending." A gentleman does not strive with others; when the other party seeks to extend, I bend instead, which is truly wise. When the other party themselves bend, I need not extend myself and am already extended, so what is there to struggle for! Only when the heart is fully inclusive can one fully grasp the principles of bending and extending; when the heart reaches its utmost emptiness, nothing can fail to extend.

君子無所爭，知幾於屈信之感而已。精義入神，交信於不爭之地，順莫甚焉，利莫大焉。將致用者，幾不可緩；將進德者，徙義必精。此君子所以立多凶多懼之地，乾乾進德，不少懈於趨時也。

A gentleman does not strive with others, but perceives subtle changes in the mutual interaction of yielding and stretching. "Refining the profound meaning to the point of spiritual insight" is precisely how both parties can extend themselves without competing. There is no smoother path, nor is there anything more beneficial. Those who wish to apply their learning to practical matters must not delay even for a moment in grasping these subtle changes. Those who seek to cultivate their virtue must carefully adhere to righteousness. This is why a gentleman, even when situated in a place full of dangers and fears, remains self-reliant, constantly advancing his virtue, and never delays in responding appropriately to changing circumstances.

明庶物，察人倫，然後能精義入神，因性其仁而行。不知來物，未足以利用。

First, one must understand the principles of all things and recognize the proper order of human relationships, only then can one speak of 'refining the profound to the divine,' and thus naturally express benevolence according to one's true nature. If one cannot foresee future events, it is still insufficient to discuss 'making use of things.'

易曰：“困于石，據于蒺藜，入于其宮，不見其妻，凶。”子曰：非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見邪!此明不能利其用者也，寡助之至，親戚畔之。

The Zhou Changes, the困卦 (Guilt) hexagram, line six in the third says: "Trapped by stone, resting on thornbushes, entering his house, not seeing his wife, misfortune." Confucius explains: one should not be trapped where he is not supposed to be, yet he gets trapped there, his reputation will surely suffer; he should not rely on something he is not supposed to rely on, yet he does, his family and self will surely be in danger. Suffering both disgrace and danger, death is approaching, how can he see his wife! This line refers to someone who cannot apply his learning properly, those who help him are extremely few, even relatives abandon him.

易曰：“公用射隼于高墉之上，獲之無不利。”子曰：隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有!動而不括，是以出而有獲，語成器而動者也。此明能精義以致用者也。

The Zhou Changes, in the hexagram Xie (Release), line six says: "The public shoots a falcon on a high wall and obtains it without any disadvantage." Confucius explains that the falcon is the prey, the bow and arrow are the instruments, and the person drawing the bow is the one taking action. The gentleman keeps the instruments ready on his person, waits for the right moment, and then acts. What disadvantage could there be? When action is taken without obstruction, success follows immediately. This refers to a person who has prepared the instruments and then takes action. This line speaks to someone who thoroughly studies principles and applies them in practice.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大戒，此小人之福也。暗於事變者也。

Confucius said: The petty person does not regard unrighteousness as shameful, does not fear injustice, will not make an effort unless he sees tangible benefits, and does not take warning unless he is threatened. To suffer a small punishment and thus avoid a great calamity is the fortune of the petty person. This passage refers to those who are unaware of the changes in affairs.

子曰：危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而國家可保也。明君子之見幾。

Confucius said: Those who bring about peril are those who are content with their current position; those who lead to downfall are those who only focus on preserving their existence; those who cause chaos are those who rely solely on their own order. Therefore, a gentleman remembers danger even in times of security, remembers destruction even when existing, and remembers chaos even in times of peace. Thus, he maintains his own safety and ensures the preservation of the state. This passage discusses the virtue of a gentleman's ability to perceive subtle signs.

子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。不知利用以安身者也。

Confucius said: Those with shallow virtue who occupy high positions, limited wisdom who attempt great affairs, and weak strength who bear heavy responsibilities rarely avoid calamity. This passage refers to those who do not understand how to apply their learning appropriately to secure their own well-being.

子曰：知幾其神乎!君子上交不諂，下交不瀆，其知幾乎!“上交不諂，下交不瀆”，人事不過於上下之交，此可盡人道也。人道之用，盡於接人而已，諂瀆召禍，理勢必然，故君子俯仰之際，直而好義，知幾莫大焉。

Confucius said: To perceive the subtle and minute, is perhaps what is called "the divine." A gentleman does not flatter those above him and does not despise those below him; this is to perceive the subtle and minute. What is meant by "not flattering those above and not being disrespectful to those below" is that human affairs are merely the interaction between superiors and inferiors. If this is done properly, the Way of human relations is fulfilled. The application of the Way of human relations lies entirely in the interaction with others. Flattery and disrespect bring about calamity, which is a natural and inevitable consequence. Therefore, a gentleman can maintain uprightness and love righteousness in every movement, and there is nothing greater than this perception of the subtle and minute.

（知幾者為能以屈為信）幾者，動之微，吉之先見者也。幾（知）者象見而未形者也，形則涉乎明，不待神而後知也。“吉之先見”雲者，順性命則所（先）見皆吉也。

Those who can perceive subtle signs understand that "bending" is actually "extension." The Great Treatise says: "A 'ji' is the subtle movement, the precursor of good fortune." What is meant by "ji" is the moment when signs are already apparent but the form has not yet taken shape; once the form is complete, it becomes something visible to the eyes and ears, and there is no need for the "spirit" to know it. As for "precursor of good fortune," it is because following the principles of nature and destiny, the foresight naturally leads to good outcomes.

觀其幾者，善之幾也，惡不可謂之幾。如曰“幾者動之微，吉之先見”，亦止言吉爾。且如孝弟仁之本亦可以言幾，造端乎夫婦亦可以言幾，親親而尊賢亦可以為幾，就親親尊賢而求之又有幾焉。又如言不誠其身，不悅於親，亦是幾處。苟要入德，必始於知幾。

The "qi" to be observed refers to the initial sprout of goodness, and evil cannot be called "qi." As stated in the "Great Treatise" below, "qi is the subtle movement, the precursor to good fortune," and it only mentions "good fortune." For example, filial piety and fraternal duty are the foundation of ren, which can be considered "qi"; the "Middle Way" says that the way of the gentleman begins with the relationship between husband and wife, and the relationship between husband and wife can also be called "qi"; loving and caring for relatives and respecting the virtuous can also be regarded as "qi." If we further examine the matter of loving relatives and respecting the virtuous, there is another "qi" within it. Another example is from the "Liu Lu" chapter of the "Mencius," which says that one cannot please one's parents without being sincere within oneself, and this is where "qi" manifests. If a person wishes to enter the gate of virtue, he must begin by recognizing these subtle signs.

君子見幾而作，不俟終日。易曰：“介于石，不終日貞吉。”介如石焉，寧用終日，斷可識矣。知幾其神，由經正以貫之，則寧用終日，（而）斷可識矣。君子（見）既知其幾，則隨有所處，不可過也，豈俟終日？“幾者動之微，吉之先見者也。”夫幾則吉凶皆見，（時）特言吉者，不作則已，作則所求（乎）向乎吉。

The Great Treatise below says: A gentleman acts upon the subtle signs before they become evident, without waiting for a full day. The Line Statement of the Second Line in the Sixth Hexagram of The Zhou Changes says: "Between the stone, without waiting for a full day, the line is correct and auspicious." A firm and unyielding virtue is like a rock, so why wait for a whole day? To perceive the subtle signs is called "divine" because it follows the constant and upright path. Therefore, there is no need to wait for a whole day; one can act decisively at once. Since the gentleman has already perceived the subtle signs, he can be at ease in all situations without missing any opportunity, so why wait for a whole day? "A 'few' is the subtle movement, the initial appearance of good fortune." In terms of "few," both good and bad have already appeared. However, we only mention "good" because if a person does not act, it remains as it is; but once he acts, his pursuit naturally moves toward good fortune.

（“不終日貞吉”，言速正則吉也。六二以陰居陰，獨無累於四，故其介如石。雖體柔順，以其在中而靜，何俟終日？必知幾而正矣。）常易故知險，常簡故知阻，（君子見）豫之六二常不動，故能得動之微。

"(Not waiting for a whole day, the divination is auspicious." This means that if one quickly returns to the right path, it is auspicious. In the Hexagram of Joy, the line Six in the Second, with a yin line in a yin position, is not influenced by the Nine in the Fourth. Therefore, its virtue is firm as stone. Although its nature is soft and yielding, because it is in the center and remains still, why would it need to wait for a whole day? It must certainly have insight into subtle matters and uphold the right path immediately. By constantly maintaining simplicity, it can perceive danger; by constantly maintaining humility, it can perceive obstacles. The line Six in the Second of the Hexagram of Joy remains constantly still, thus it can capture that subtle moment of movement."

（君子見幾而作，不俟終日。苟見其幾，則時處置不欲過，何俟終日？幾者動之微，吉之先見，特言吉者，事則直須求向吉也。）（豫之六二常不動，故能得動之微。）

A gentleman acts upon the slightest signs without waiting for a full day. If one perceives these subtle indications, one should act immediately without missing the opportunity; why wait for an entire day? "A 'ji' is the subtle movement preceding a good omen," and the reason only "good" is mentioned is because one should always strive towards good in action. In the hexagram of "Yü" (Joy), the second line remains constant and unmoving, thus being able to capture the slightest movement.

君子知微知彰，知柔知剛，萬夫之望。君子知微知彰，知柔知剛，未嘗不得其中，故動止為眾人之表。一無止字。

The Great Treatise says: The superior man knows both the subtle and the hidden, and also the manifest and the obvious; he knows both the soft and the yielding, and also the strong and the firm. Thus he is looked up to by all people. The superior man, knowing both the subtle and the manifest, and knowing both the yielding and the firm, has no failure in the middle way, so his every movement and stillness becomes a model for others. "Movement and stillness," another version omits the word "stillness."

（知崇禮卑，叩其兩端而竭也。崇既效天，卑必法地。）（易曰原始要終，故知死生之說。死生止是人之終始也。）

The Great Treatise says, "Knowledge is lofty and ritual is humble," which is exactly what the Analects · Zihan says, asking at both ends to exhaust the meaning. Since "knowledge" follows the lofty of heaven, "ritual" must follow the humble of earth. The Great Treatise also says, "Trace back to the beginning and return to the end, thus knowing the doctrine of life and death." What is meant by life and death is nothing but the end and beginning of a person.

學必知幾造微。“知微之顯，知風之自，知遠之近，可以入德。”由微則遂能知其顯，由末即至於本，皆知微知彰知柔知剛之道也。

To study must surely be able to recognize subtle details and deeply cultivate to the level of refined subtlety. The "Zhongyong" says: "Knowing the distant by the near, knowing the wind's origin, knowing the subtle by its manifest appearance, one can enter the way of virtue." Starting from the subtle and hidden aspects, one can then understand their manifest expressions; starting from the outermost aspects, one can trace back to the root. All of this speaks to the principle of "knowing the subtle and the manifest, knowing the soft and the firm."

子曰：顏氏之子，其殆庶幾乎!有不善未嘗不知，知之未嘗復行也。知不善未嘗復行，不貳過也。

Confucius said: The disciple of the Yan family is probably close to knowing the right moment to act. He has no wrongdoing that he does not become aware of, and once he becomes aware, he never repeats it. What is meant by knowing the wrong and not repeating it is what the Analects · Yong Ye praises Yan Hui for, saying, "He does not repeat his mistakes."

盛德之士，然後知化，如顏子庶乎知化也。有不善未嘗不知，已得善者，辨善與不善也。易曰“有不善未嘗不知”，顏子所謂有不善者，必只是以常意有跡處便為不善而知之，此知幾也，於聖人則無之矣。

Only those who have fully developed virtue can truly understand the workings of nature. Yan Hui is almost certainly an example of someone who understands the principles of transformation. The statement "he has never failed to know when there is unvirtue" indicates that he has already grasped the concept of virtue, thus being able to distinguish between what is virtuous and what is not. The "Great Treatise" (Xici) says "he has never failed to know when there is unvirtue," meaning that Yan Hui's understanding of "unvirtue" must refer to recognizing it even in the slightest thoughts or traces that appear in ordinary moments. This is the ability to perceive the subtlest distinctions. As for the sage, there is not even the slightest trace of such unvirtue.

知德為至當而不忘至之，可見（吉）善於微也。蓋欲善不舍，則善雖微必知之。不誠於善者，惡能為有為無，雖終身由之不知其道，烏足與幾乎!顏子心不違仁，故不善未嘗不知，其致一也。

Knowing virtue is the most appropriate, and constantly striving to attain it, one can discern goodness in the subtlest details. Generally, if one's heart is resolute in goodness and does not abandon it, then even the slightest goodness can certainly be perceived. For those who do not sincerely pursue goodness, goodness and ungoodness are indifferent to them; even if they follow it all their lives, they do not understand its principles, so how can they speak of 'a subtle beginning'! Yan Hui's heart did not deviate from benevolence for three months, so he was fully aware of any lack of goodness, which is essentially the same as recognizing subtle beginnings.

孔子稱顏子“不善未嘗不知，知之未嘗復行”，其知不善，非獨知己，凡天下不善皆知之，不善則固未嘗復行也。又曰“吾未見能見其過而內自訟”，亦是非獨自見其過，乃見人之過而自訟。“其殆庶幾”，言庶幾於知幾。

Confucius praised Yan Hui, saying, "He never fails to know the unvirtuous, yet when he knows them, he never repeats them." What Yan Hui knows as unvirtuous is not only his own; he is able to recognize the unvirtuous in the world at large, and once he knows them, he would not commit them himself. Confucius also said in the Analects, "I have not seen anyone who can recognize his own faults and examine himself internally." This is not merely recognizing one's own faults, but also recognizing the faults of others and using them to examine oneself. The phrase "its approach is almost there" means that Yan Hui has nearly reached the level of discerning subtle matters.

天地絪縕，萬物化醇；男女構精，萬物化生。始陳上下交以盡接人之道，卒具男女致一之戒而人道畢矣。

The Great Treatise says: The two energies of heaven and earth intermingle closely and intimately, thus giving rise to the transformation and flourishing of all things; the union of male and female energies produces the vital essence, thus giving birth to all things. This chapter first explains the mutual interaction between the upper and lower, using it to explain the way of human relations; finally, it specifically warns against infidelity and emphasizes the importance of loyalty and exclusivity in relationships, thereby completing the full explanation of the human way.

氣坱然太虛，升降飛揚，未嘗止息，易所謂“絪縕”，莊生所謂“生物以息相吹”、“野馬”一者歟!此虛實動靜之機，陰陽剛柔之始。浮而上者陽之清，降而下者陰之濁，其感（遇）通聚結，為風雨，為霜雪，萬品之流形，山川之融結，糟粕煨爐，無非教也。

The vital energy fills and spreads throughout the boundless void, rising and falling, spreading and floating, never ceasing. This is what the Great Treatise says "yinwen," which is also what the Zhuangzi's Free and Untrammeled Roaming describes as "the breath of living things blowing together" and "wild horses." This is the key to the interplay between emptiness and reality, movement and stillness, and the beginning of yin and yang, strength and softness. The rising and ascending is the clear yang energy, while the descending and sinking is the turbid yin energy. They interact and connect, coagulate and condense, forming winds and rains, frost and snow. The distribution and formation of all things, the melting and gathering of mountains and rivers, even the coarsest things like wine lees and ashes, none are not teachings given by the heavenly way.

心所以萬殊者，感外物而不一也。天大無外，其為感者絪縕（二端）而已。（萬）物（之）物所以相感者，利用出入，莫知其鄉，一萬物之妙者歟!

Human minds differ so greatly because they are influenced by external things in different ways. Heaven is vast without an outer boundary, and its ability to respond comes from the subtle intermingling of yin and yang energies. The reason why all things can interact with each other is like what is said in the Great Treatise: "using the entrance and exit." Things come and go without anyone knowing their direction, which is probably the mysterious way that unifies all things.

虛則受，盈則虧，陰陽之義也。故陰得陽則為益，以其虛也；陽得陰則為損，以其盈也。艮三索而得男，乾道之所以成也；兌三索而得女，坤道之所以成也。故三之與上，有天地絪縕、男女構精之義者此也。

Emptyness can receive, fullness will lead to loss, which is the principle of yin and yang. Therefore, when yin receives yang it becomes the hexagram of Gain, because yin is originally empty; when yang receives yin it becomes the hexagram of Loss, because yang is originally full. The hexagram of Stillness is formed when乾 seeks坤 three times and obtains the young male, thus completing the way of乾; the hexagram of Joy is formed when坤 seeks乾 three times and obtains the young female, thus completing the way of坤. Therefore, the third line and the top line of the hexagrams of Loss and Gain contain the meaning of the mingling of heaven and earth and the union of male and female. The principle lies here.

陰虛而陽實，故陽施而陰受；受則益，施則損，蓋天地之義也。艮三索而得男，兌三索而得女，乾坤交索而男女成焉，故三之與上，所以有絪縕構精之義。夫天地之絪縕，男女之構精，其致一至矣。是理也，可以意考，而言之所不能喻也。以乾之三而索於坤，則是三人行而損一人也；索之而男女成焉，是得其友也。乾坤合而損益之義著，非致一其孰能與於此!

Heavenly Yin is empty and Heavenly Yang is solid, so Yang gives and Yin receives; the receiving side gains and the giving side loses, which is probably the principle of heaven and earth. The trigram Gen is obtained through three searches for the young male, and the trigram Dui is obtained through three searches for the young female. Qian and Kun seek each other through mutual searching, and the image of male and female is formed, so there is the meaning of mingling and generating between the third line and the top line. The mingling of heaven and earth, and the generating of male and female, have reached the extreme of singleness and unity. This principle can only be understood through the mind, and cannot be explained with words. Using the third line of Qian to seek from Kun is the meaning of the line "three people walking will cause loss to one" in the hexagram Shen. Once the seeking is done and the image of male and female is formed, it is "one person walking will find a friend." The union of Qian and Kun makes the principles of loss and gain clear. Without singleness and unity, who could participate in this level?

子曰：君子安其身而後動，易其心而後語，定其交而後求，君子修此三者，故全也。危以動，則民不與也；懼以語，則民不應也；無交而求，則民不與也。莫之與，則傷之者至矣。易曰：“莫益之，或擊之，立心勿恆，凶。”此又終以昧於致用之戒。

Confucius said: A gentleman first arranges his own affairs before taking action, first calms his mind before speaking, and first establishes good relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly in a dangerous situation, the people will not follow; if one speaks with fear, the people will not respond; if one makes a request without having established relations, the people will not give. If no one is willing to give, then those who cause harm will come. The line statement of the Upper Nine in the "Beneficial" hexagram of The Zhou Changes says: "No one benefits him, someone attacks him, his mind is not constant, misfortune." This chapter concludes with a warning against neglecting the practical application.

子曰：乾坤其易之門邪!乾，陽物也；坤，陰物也；陰陽合德而剛柔有體，推而行之存乎通，所謂合德；（隤）確然（確）隤然，所謂有體。乾於天為陽，於地為剛，於人為仁；坤於天則陰，於地則柔，於人則義。先立乾坤以為易之門戶，既定剛柔之體，極其變動以盡其時，至於六十四，此易之所以教人也。

Confucius said: The trigrams Qian and Kun are probably the gateway of the Book of Changes. Qian represents the category of yang, and Kun represents the category of yin. Yang and yin combine their virtues, and hardness and softness each have their forms. The Great Treatise says, "By pushing it forward and applying it, one finds the way," which refers to "combining virtues." The Great Treatise also says that Qian "firmly" shows the simplicity of the Book of Changes, and Kun "gently" shows the simplicity, which refers to "having form." Qian in the sky is yang, on the earth is hardness, and in the human body is benevolence. Kun in the sky is yin, on the earth is softness, and in the human body is righteousness. First establish Qian and Kun as the gateway of the Book of Changes, set down the forms of hardness and softness, then push its changes to the extreme to exhaust all times and positions, and thus develop into the sixty-four hexagrams. This is the way the Book of Changes uses to teach people.

其稱名也雜而不越。其文辭錯綜而條理不雜，雜而不越。於稽其類，其衰世之意邪!世衰則天人交勝，其道不一，易之情也。人一作理。

The Great Treatise below says: The terms mentioned in The Book of Changes, though numerous and varied, do not exceed the principles. This means its words are intricate and interwoven yet orderly, hence called "miscellaneous but not transgressing." The Great Treatise continues: Investigating the categories it encompasses, they are roughly expressions of the anxieties of a declining age. When the world declines, the principles of heaven and human desires contend with each other, and the way cannot be unified, which is precisely the reality that The Book of Changes aims to convey. The character "person" in another version is "principle."

夫易，彰往而察來，而微顯闡幽。如坤初六驗履霜於已然、察堅冰於將至之類。一云：“數往知來”，其義一也。其事肆而隱，顯者則微之使求其原，幽者則闡之使見其用；故曰“其事肆而隱”。卦有稱名至小而與諸卦均齊者，各著其義也，蓋稱名小而取義大也。因貳以濟民行。

The Great Treatise says: The Book of Changes makes clear the past and discerns the future. It refines the obvious into the subtle and reveals the hidden. For example, the first line of the Qian hexagram, "Treading frost, ice comes," is based on the already occurred act of treading frost and the yet to come act of ice forming. Another way of expressing this is "knowing the future by counting the past," which means the same thing. The phrase "its affairs are extensive yet hidden" means that for the obvious, it makes it subtle so people can trace its origin; for the hidden, it reveals it so people can see its function. Therefore, it is said "its affairs are extensive yet hidden." In the hexagrams, there are those with very small names but equal status with other hexagrams, because each one clearly expresses its meaning, for although the names are small, the meanings they convey are great. The Great Treatise also says: "By means of two (principles) to benefit human conduct."

（無有遠近幽深，遂知來物，非天下之至精，孰能與於此。此言易之為書也，至精者謂聖人窮理以至於極盡精微處也。）天下之理既已思盡（思），因易之三百八十四爻變動以寓之人事告人，（以）則當如何時，如何事，（若其應也）如何則吉，如何則凶，宜動宜靜，丁寧以為告戒，（此）所以因貳以濟民行也。

The Great Treatise says, "There is no distance, whether far or near, nor depth, whether hidden or profound, that cannot be known; thus one can foresee things to come. Without the utmost refinement of the world, who could be capable of this?" This refers to the Book of Changes. The term "utmost refinement" means that the sage thoroughly investigates principles and affairs until reaching the most subtle and refined level. Since the principles of the world have already been thoroughly considered, the Book of Changes uses the changes of its 384 lines to convey human affairs and inform the people: when to act, what kind of matter to encounter, what is auspicious and what is inauspicious, whether to act or to be still, repeatedly advising and warning, which is the meaning of "using dual aspects to guide human conduct."

易之興也，其於中古乎!作易者，其有憂患乎!諳識情偽吉凶之變，故能（體）盡性命。

The Great Treatise says: The Book of Changes arose probably in the middle ancient times. The person who composed the Book of Changes probably had a mind filled with anxiety and concern. Because he was familiar with the true nature of human feelings and the changes of good and ill fortune, he was able to exhaust the principles of life and destiny.

是故履，德之基也；繫辭獨說九卦之德者，蓋九卦為德，切於人事。困，德之修也。

The Great Treatise says: Therefore, the Book of Changes' "Governing Through Footsteps" hexagram is the foundation of virtue. The Great Treatise specifically discusses the virtues of these nine hexagrams because the virtues illustrated by these nine hexagrams are most closely related to human affairs. The Great Treatise also says: The "Difficulty" hexagram is about the cultivation of virtue.

困而不知變，民斯為下矣；不待困而喻，賢者之常也。困之進人也，為德辨，為感速，孟子謂“人有德慧術智恆存乎疢疾”以此。自古困於內無如舜，困於外無如孔子。以孔子之聖而下學於困，則其蒙難正志，聖德日躋，必有人所不必知而云獨知者矣，故曰“莫我知也夫!”“知我者其天乎!”

One who is trapped in difficulties yet does not know how to adapt is considered the inferior type as mentioned in the Analects, Chapter Ji Shi. Whereas one who can understand principles without waiting for difficulties is the usual state of a virtuous person. Difficulties contribute to human progress by making virtue clear and enabling quick responses. The Mencius, Chapter Jin Xin Shang, says, "Those who possess virtue, wisdom, and skill always exist within suffering," which refers precisely to this. Since ancient times, within the family, no one has suffered more than Shun, and outside, no one has faced greater adversity than Confucius. Even a sage like Confucius had to start learning from the lowly in hardship. Thus, enduring suffering while his mind became more upright, his sagehood gradually advanced. There must have been certain realms known only to himself, not to others. Therefore, the Analects, Chapter Xian Wen, says, "No one knows me!" and also says, "He who understands me is Heaven!"

巽，德之制也。量宜接物，故曰制也。履和而至，和必以禮節之，注意極佳。益長裕而不設，（益必實為有益，如天之生物，長必裕之，非虛設也。）

The Great Treatise says: The hexagram Xun represents the regulation of virtue. This means to consider what is appropriate in matters and respond to external things accordingly, hence it is called 'regulation.' It also says: The hexagram Li is harmonious and achieves its purpose — harmony must be regulated by rites. The intention of the earlier commentators on this point is very good. It also says: The hexagram Yi increases abundance without being empty. ('Yi' must be genuinely beneficial, just as Heaven generates all things, producing growth that certainly brings abundance, and is not merely an empty name.)

益物必誠，如天之生物，日進日息。自益必誠，如川之方至，日增日得。施之妄，學之不勤，欲自益且不足，益人難矣哉!易曰：“益長裕而不設”，設，謂虛設，信夫!因銘諸牖以自訟。“益長裕而不設”，益以實也。妄加以不誠之益，非益也。益必實為有益，如天之生物，長必裕之，非虛設也。

To gain from external things one must act with sincerity, just as Heaven nurtures all things, day by day advancing and growing. To gain for oneself must also be through sincerity, just as rivers rise gradually, day by day adding more and gaining more. If giving is based on falsehood, or learning is not diligent, then even gaining for oneself is insufficient, and wanting to gain for others is difficult! The "Great Treatise" says, "Benefit grows abundantly without being set aside." "Set aside" here means to set something up in vain. These words are indeed trustworthy! I therefore inscribed them on the window and door to constantly urge myself. "Benefit grows abundantly without being set aside" means that benefit must be real and practical. Adding something haphazardly without sincerity is not true benefit. "Benefit" must be genuinely added, just as Heaven nurtures all things, growing them surely to make them abundant, never just setting up a name in vain.

巽稱而隱。巽順以達志，故事舉而意隱。井以辯義，稱物平施，隨所求小大與之，此辯義也。巽以行權。不巽則失其宜也。

The Great Treatise says: The hexagram Zhen measures things without revealing its form. This means using the principle of yielding and adapting to achieve understanding, so that things are accomplished but the intention remains hidden. It also says: The hexagram Jing is used to discern what is appropriate. This means like well water, it measures things and gives fairly, giving according to the needs of each person, which is discerning righteousness. It also says: The hexagram Zhen is used for flexible action. This means that without yielding and adapting, one will lose the appropriateness of the situation.

易之為書也不可遠，為道也屢遷。心不存之，是遠也，不觀其書，亦是遠也，蓋其為道屢遷。

The Great Treatise says: The Book of Changes cannot be neglected. The way it discusses is ever-changing. If one does not keep it in mind, that is neglecting it; if one does not read this book, that is also neglecting it. The reason it cannot be neglected is precisely because the way it discusses is ever-changing.

易之為書也，原始要終，以為質也；六爻相雜，唯其時物也。於一卦之義，原始要終，究兩端以求其中。六爻則各指所之，非卦之質也，故吉凶各類其情，指其所之。

The Great Treatise says: The Book of Changes traces its beginning and concludes its end, using this as the essence of a single hexagram. The six lines of a hexagram are intermingled, merely corresponding to the things of their respective positions and times. In terms of the meaning of a single hexagram, one should trace its beginning and conclude its end, thoroughly examining the beginning and the end to grasp its essence. As for the six lines, each indicates the direction it is going, and they are not the essence of the hexagram. Therefore, the fortune or misfortune is classified according to their actual situations, pointing out the direction they are heading towards.

其初難知，其上易知，本末也；初辭擬之，卒成之終。若夫雜物撰德，辯是與非，則非其中爻不備。噫!亦要存亡吉凶，則居可知矣；知者觀其彖辭，則思過半矣。

The Great Treatise below says: The meaning of the first line is difficult to comprehend, while the meaning of the top line is easy to understand; this is the distinction between origin and culmination. The statement of the first line merely outlines the beginning, but it is only at the top line that the conclusion is reached. As for complex matters, composing virtue, and distinguishing right from wrong, without the middle lines the meaning would be incomplete. Alas! If one wishes to summarize the key to existence and non-existence, good fortune and misfortune, then one can know it while sitting at home. A person of insight can grasp most of it by merely examining the彖 statement of a single hexagram.

初上終始，三四非貴要之用，非內外之主，中爻以要存亡吉凶。如困卦“貞大人吉無咎”，蓋以剛中也，小過小事吉，大事凶，以柔得中之類。易為君子謀，不為小人謀，故撰德於卦，雖爻有小大，及繫辭其爻，必喻之以君子之義。

The first line and the top line are the beginning and end of a hexagram. The third and fourth lines are neither the most important lines nor the main lines of the inner and outer trigrams. The middle lines, which are the second and fifth lines, are the ones that truly encompass the fortune and misfortune of the situation. For example, the hexagram statement of the "困" hexagram says "Zhen, the great man is auspicious, no blame," because the nine in the second line and the nine in the fifth line are strong and in the center. The hexagram statement of the "小过" hexagram says that small matters are auspicious but great matters are inauspicious, because the six in the second line and the six in the fifth line are gentle and in the center, and these are all of this type. The Book of Changes is for the gentleman to plan, not for the petty person. Therefore, when the hexagram describes virtue, even though the line positions may be small or great, when the line statement is attached to that line, it must certainly use the meaning of righteousness that a gentleman should have to enlighten him.

柔之為道，不利遠者。柔之用近也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文。爻者，交雜之義。易之興也，其當殷之末世，周之盛德邪？當文王與紂之事邪？

The Great Treatise says: "Softness, as a principle, is not beneficial to the distant." This means that the function of softness is only effective in close proximity. It also says: "The Way has change and movement, so it is called 'yao'; yao has levels, so it is called 'wu'; wu are intermingled, so it is called 'wen.' 'Yao' refers to the intermingling and complexity. The Great Treatise also says: The Book of Changes arose, probably during the late Shang dynasty and the flourishing era of the Zhou dynasty? Probably during the time of King Wen and King Zhou?"

剛柔錯雜，美惡混淆，文王與紂當之矣。是故其辭危。危者使平，易者使傾，其道甚大，百物不廢，懼以終始，其要無咎，此之謂易之道也。不齊戒其心，則雜而著也。百物不廢，鉅細無不察也。

Heavenly stems and earthly branches intermingle and are mixed together, beauty and evil are confused and hard to distinguish, and the circumstances of King Wen and King Zhou were exactly in this situation. Therefore, the words of the Book of Changes are full of danger and caution. The Great Treatise says: those who remain cautious are brought to safety, while those who are careless are led to downfall; this principle is extremely vast, encompassing all things without omission; from beginning to end, one remains cautious, and the key is to avoid wrongdoing, which is called the principle of the Book of Changes. If one cannot maintain this state of mind, then miscellaneous thoughts will appear. What is meant by 'all things are not neglected' is that nothing, whether great or small, is overlooked.

夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻；能說諸心，能研諸侯之慮，

The Great Treatise says: Qian is the most vigorous in the world, its virtue is constant and easy, thus it can understand difficulties; Kun is the most yielding in the world, its virtue is constant and simple, thus it can understand blockages; thus it can make people's hearts rejoice, and be able to thoroughly examine human thoughts and considerations.

擬議云為，非乾坤簡易以立本，則易不可得而見也。簡易故能悅諸心，知險阻故能研諸慮。簡易然後（能）知險阻，（簡易）理得然後一以貫天下之道。至健而易，至順而簡，故其險其阻，不可階而升，不可勉而至。

All human plans and actions, if not established upon the simplicity and ease of the Trigrams Qian and Kun, cannot be seen in the Book of Changes. It is precisely because of its simplicity that the mind finds joy in it; it is precisely because it knows danger and obstacles that it can deeply ponder and think. First there is simplicity, then one can understand danger and obstacles; once the principle is understood, one can then apply it universally to all things. Qian is extremely strong and vigorous, yet its way is easy and level; Kun is extremely gentle and yielding, yet its way is simple and straightforward. Therefore, the dangers and obstacles known by Qian and Kun cannot be climbed step by step, nor can they be reached by force.

太虛之氣，陰陽一物也，然而有兩體，健順而已。（又）亦不可謂天無意，陽之意健，不（耳）爾何以發散和一？陰之性常順，然而地體重濁，不能隨則不能順，（則）少不順即有變矣。有變則有象，如乾健坤順，有此氣則有此象可得而言；若無則直無而已，謂之何而可？是無可得名。

The vital energy filling the boundless void, yin and yang are originally the same thing, yet they contain two fundamental natures, which are strength and compliance. It cannot be said that heaven has no intention; the intention of yang is to be strong and vigorous, and without this, how could it spread out and bring all things together into harmony? The nature of yin is always gentle and compliant, but the earth is heavy and turbid; if it does not follow the yang energy, then it cannot be called compliant. Even a slight lack of compliance leads to change. When there is change, there is form. For example, the strength of qian represents strength, and the compliance of kun represents compliance; with such energy, there is such a form that can be described. If there is no energy at all, then it is simply 'nothingness,' and what could it be called? It is fundamentally nameless.

故形而上者，得辭斯得象，但於不形中得以措辭者，已是得象可狀也。今雷風有動之象，須（謂）得天為健，雖未嘗見，然而成象，故以天道言；及其（發）法也則是效也，效著則是成形，成形則（是）地道也。若以耳目所及求理，則安得盡!如言寂然湛然亦須有此象。有氣方有象，雖未形，不害象在其中。

Therefore, the abstract and transcendent can be expressed in words, and thus its image is grasped; as long as words can be used even where there is no physical form, that is already to have grasped the image and be able to describe it. Now, thunder and wind both have images of movement, but first one must recognize heaven as strong and vigorous; though heaven has not been seen by people, it has already become an image, so it is called "the way of heaven." When it is applied as a model, that is "modeling"; when the verification becomes evident, it becomes a form, and once it has a form, it belongs to "the way of earth." If one only seeks principles through what can be touched by the ears and eyes, how could one attain completeness? Terms like "silent" and "calm" also surely have their corresponding images. There must be qi to have an image; though the image has not yet taken form, it does not prevent it from already existing within.

繫辭言“能研諸慮”，止是剩“侯之”二字。說者就解而“諸侯有為之主”，若是者即是隨文耳。

The *Great Treatise* below says "to investigate various considerations," but the current text has an extra "hou zhi" which is a later addition. Explanations of this passage have followed the text literally, interpreting it as "the feudal lords are sovereigns who act with purpose," but this is merely a forced interpretation based on the error.

定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。天地設位，聖人成能；人謀鬼謀，百姓與能。言易於人事終始悉備，行善事者，易有祥應之理。萌兆之事，而易具著見之器；疑慮而占，則易示將來之驗。有以見天地之間，成能者聖人而已。能畏信於易者，雖百姓之愚，能盡人鬼幽明之助。

The Great Treatise says: The Book of Changes can determine the auspicious and inauspicious for the world, and accomplish the diligent and tireless endeavors of the world. Therefore, in the changes and expressions of people, auspicious events have their auspicious signs; by observing the phenomena in relation to events, one can know the instruments that will be formed, and by inquiring about events, one can know the future. Heaven and Earth established the positions of above and below, and the sage accomplished his functions within them; human planning and divine planning are both used, and even common people can participate in their abilities. This means that the Book of Changes is complete in its coverage of human affairs from beginning to end: those who do good deeds find in the Book of Changes the principles of auspicious signs; when an event is just beginning to take shape, the Book of Changes already has the instruments to make it manifest; when one has doubts and seeks divination, the Book of Changes reveals the verification of the future. Thus, in the world between heaven and earth, only the sage can accomplish functions. However, those who revere and believe in the Book of Changes, even the foolish common people, can fully receive the assistance from both human and ghostly, the hidden and the visible.

天能（為）謂性，人謀（為）謂能。大人盡性，不以天能為能而以人謀為能，故曰“天地設位，聖人成能”。天人不須強分，易言天道，則與人事一滾論之，若分別則只是薄乎云爾。自然人謀合，蓋一體也，人謀之所經畫，亦莫非天理（耳）。

The function of Heaven is called "Xing," and human planning is called "Neng." A great person exhausts his own Xing, not taking the function of Heaven as his own function, but taking human planning as his function. Therefore, the Great Treatise says, "Heaven and Earth set their positions, and the sage accomplishes his Neng." Heaven and human beings do not need to be forcibly separated: the Book of Changes discusses the way of Heaven, always combining it with human affairs. If one insists on separating them, it is merely a shallow understanding. The natural Heaven and human planning originally harmonize with each other, and they are one and the same. All things that human beings plan and manage are not something other than the principle of Heaven.

八卦以象告，爻彖以情言，八卦有體，故象在其中。錯綜為六十四爻，爻彖所趨各異，故曰“情言”。變動以利言，吉凶以情遷。能變通則盡利，累於其情則陷於吉凶矣。

The Great Treatise below says: The eight trigrams use images to convey meaning, while the line statements and the彖statements express things in terms of actual circumstances. Each of the eight trigrams has its own nature, so the images are contained within them. The eight trigrams are combined and transformed into the sixty-four hexagrams and the 384 lines, and the line statements and the彖statements each express different aspects, hence it is said 'to speak in terms of actual circumstances.' It also says: Change is explained in terms of advantage and disadvantage, and fortune and misfortune follow actual circumstances. Being able to change and adapt allows one to exhaust all advantages; but being bound by one's own emotions leads one into fortune or misfortune.

情偽相感而利害生。凡卦之所利與爻之所利，皆變通之宜也。如“利建侯”，“利艱貞吉”。屈信相感而利生，感以誠也；情偽相感而利害生，雜以偽也。誠則順理而利，偽則不循理而害。

The Great Treatise says: True sincerity and falsehood respond to each other, and thus benefit and harm arise. All the benefits mentioned in the hexagrams and the benefits mentioned in the lines are the results of proper adaptability. For example, the hexagram Zun says "beneficial to establish a feudal lord," and the hexagram Mingyi says "beneficial to endure hardship and maintain uprightness brings good fortune." Flexibility and extension respond to each other and thus benefit arises; this is through sincerity. True sincerity and falsehood respond to each other and thus benefit and harm arise; this is mixed with falsehood. When one treats others with sincerity, one gains benefit in accordance with the way; when one treats others with falsehood, one incurs harm without following the way.

易言“情偽相感而利害生”，則是專以人事言，故有情偽利害也。“屈信相感而利生”，此則是理也，惟以利言。

The Great Treatise says, "Feelings and falsehoods interact and thus benefit and harm arise," which refers specifically to human affairs, hence there are genuine feelings and false ones, as well as benefits and harms. However, when it says "Flexibility and trust interact and thus benefit arises," this speaks of the principles of nature, so it only mentions the concept of benefit.

昔者聖人之作易也，幽贊於神明而生蓍，方其將有謀也，將有問也，命於蓍，此所謂“生蓍”，非謂在野而生蓍也。事在未來之前，吉凶在（書）方策之上，蓍在手中，卒歸三處一時合，豈非幽贊於神明而得爾也？起其用也。

The "Say on the Trigrams" states: In ancient times, the sages composed the Book of Changes, secretly receiving assistance from the divine to create the method of using the yarrow stalks for divination. When a person has something in mind to plan or something to inquire about, they entrust this matter to the yarrow stalks, which is called "the birth of the yarrow stalks," not meaning that the yarrow stalks grow in the wild. When the matter has not yet occurred, the good or ill fortune is already recorded in the classics, and the yarrow stalks are held in the hand; these three aspects eventually converge at the same moment, which is not possible without secretly receiving assistance from the divine. This is how the method of yarrow stalk divination came into being.

參天兩地而倚數，觀變於陰陽而立卦，地所以兩，分剛柔男女而效之，法也；天所以參，一太極兩儀而象之，性也。

The Sayings on Divination says: Take the number three from Heaven and the number two from Earth as the basis for establishing numbers, and observe the changes of yin and yang to form the trigrams. Earth takes the number two because it distinguishes between the strong and the gentle, the male and the female, and follows them, which belongs to the aspect of 'imitation'. Heaven takes the number three because it adds one Taiji to the two yin and yang, and uses this as a symbol, which belongs to the aspect of 'nature'.

一物兩體者，氣也。一故神，兩在故不測。兩故化，推行於一。此天之所以參也。兩不立則一不可見，一不可見則兩之用息。兩體者，虛實也，動靜也，聚散也，清濁也，其究一而已。有兩則有一，是太極也。若一則有兩，有兩亦一在，無兩亦一在。然無兩則安用一？不以太極，空虛而已，非天參也。

A single thing that possesses two natures is called "qi." Because it is one, it is mysterious and profound; because it contains both extremes, it is indescribable. Because it has two aspects, it can transform; yet this transformation always proceeds within that single "one." This is the meaning of Heaven being called "san" (trinity). Without the establishment of the two extremes, the "one" cannot be revealed; if the "one" cannot be revealed, then the function of the two extremes will cease. The so-called "two natures" are emptiness and reality, motion and stillness, gathering and dispersing, clarity and turbidity. In the end, they are all one. The presence of two implies the presence of one, which is the Taiji. If we say it is one, it already contains two; when there are two, the one is within them; when there are no two, the one still remains. However, if there are no two, then what use is this "one"? Without Taiji as the foundation, there would be only emptiness, and that would not be Heaven as "san."

（和順於道德而理於義）（理義即是天道也。易言“理於義”，一也。求是即為理義，言理義不如且言求是易曉。求是之心，俄頃不可忘。“理於義”，此“理”雲者，猶人言語之間常所謂“理”者，非同“窮理”之“理”。凡觀書不可以相類而泥其義，不爾則字字相梗。觀其文勢上下，如“充實之美”與《詩》之言“美”，輕重不同。）

The "Say on the Trigrams" states: "Harmonious and proper in moral principles and orderly in righteousness." Righteousness and reason are the heavenly way. The "Say on the Trigrams" says "orderly in righteousness," referring to the same thing. Seeking "truth" is righteousness and reason; rather than saying "righteousness and reason," it is easier to say "seeking truth." The mind of seeking truth must never be forgotten for a moment. The character "li" in "orderly in righteousness" is like the common usage of "reason" in everyday speech, and it is not the same as the "reason" in "exhausting the principles." When reading, one must not be confined by similar characters, otherwise one will be stuck at every word. One should look at the context and the flow of the text. For example, the "beauty" in "fullness is called beauty" from the "Mencius · Lower Part of the Mind" is different in weight and meaning from the "beauty" in the "Book of Songs."

窮理盡性以至於命。性盡其道，則命至其源也。一作至於原也。（致）知與至為道殊遠，盡性然後至於命，不可謂一；不窮理盡性即是戕賊，不可至於命。然至於命者止能保全天之所稟賦，本分者且不可以有加也。既言窮理盡性以至於命，則不容有不知。

The "Shuo Gu" says: To thoroughly investigate principles and exhaust the nature, until reaching the mandate of Heaven. When one exhausts the principles of one's own nature, then the mandate of Heaven reaches its source. "To reach its source" is alternatively written as "to reach its origin" in other versions. "Knowing" and "reaching" are very different: to exhaust one's nature is first, then one can reach the mandate of Heaven; one cannot equate the two. If one does not thoroughly investigate principles and exhaust one's nature, it is self-harming, and one cannot reach the mandate of Heaven. However, what is meant by "reaching the mandate" is only to preserve what Heaven has bestowed, and even what is within one's proper role cannot be added to. Since it says "thoroughly investigate principles and exhaust nature until reaching the mandate," then there can be no unknown things left.

天道即性也，故思知人者不可不知天，能知天斯能知人矣。知天知人，與窮理盡性以至於命同意。釋氏元無（天）用，故不取理。彼以（性）有為無，吾儒以參為性，故先窮理而後盡性。

Heavenly Principle is the nature of things, so the Zhongyong says that to know people one must not fail to know Heaven, and only by knowing Heaven can one know people. Knowing Heaven and knowing people is the same as "exhausting principles and fully understanding nature until reaching destiny." Buddhism does not focus on practicality, so it does not take the level of "principle" into account. They regard "being" as "non-being," whereas we Confucians regard the three elements of heaven, earth, and humanity as integrated into nature. Therefore, we first exhaustively investigate matters and principles, and only then fully understand the fundamental nature.

凡人剛柔緩急，趨識無有同者，此“乾道變化各正性命”也，及盡性則皆忘之。窮理亦當有漸，見物多，窮理多，從此就約，盡人之性，盡物之性。天下之理無窮，立天理乃各有區處，窮理盡性，言性已是近人言也。既窮物理，又盡人性，然後能至於命，命則又就己而言之也。

Human beings have both strength and softness, slowness and quickness; their aspirations and understanding are never exactly the same. This is precisely what the Commentary on the Judgment of the Qian Hexagram says: "The way of Heaven brings about change, and each being establishes its own nature and destiny." When one reaches the full expression of one's nature, these differences are forgotten. Investigating principles should proceed step by step: seeing more things leads to knowing more principles, and then returning to simplicity, thus investigating human nature and the nature of things. The principles of the world are inexhaustible, but when one establishes the principle of Heaven, each thing has its proper place. When speaking of "investigating principles and exhausting nature," talking about "nature" already refers to the human side. Only after investigating the principles of things and exhausting human nature can one reach the mandate of Heaven; and "mandate" refers to one's own body.

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。陰陽、剛柔、仁義，所謂“性命之理”。易一物而三才備：陰陽氣也，而謂之天；剛柔質也，而謂之地；仁義德也，而謂之人。

The Book of Changes says: In ancient times, the sages composed the Book of Changes to follow the principles of life and nature. Therefore, they established the principle of heaven, called yin and yang; the principle of earth, called softness and firmness; and the principle of humanity, called benevolence and righteousness. Yin and yang, firmness and softness, benevolence and righteousness are what are called the principles of life and nature. The Book of Changes uses a single thing to embody the three elements: yin and yang belong to qi, and thus it is called heaven; firmness and softness belong to substance, and thus it is called earth; benevolence and righteousness belong to virtue, and thus it is called humanity.

一物而兩體者，其太極之謂歟!陰陽天道，象之成也；剛柔地道，法之效也；仁義人道，性之立也；三才兩之，莫不有乾坤之道也。易一物而合三才，天地人一，陰陽其氣，剛柔其形，仁義其性。

A single thing possessing two natures is probably what is referred to as the Taiji. Yin and yang are the principles of the heavenly way, representing the manifestation of "images"; firmness and flexibility are the principles of the earthly way, representing the demonstration of "methods"; benevolence and righteousness are the principles of the human way, representing the establishment of "nature." Each of the three categories is further divided into two aspects, and none lacks the principles of Heaven and Earth. The Book of Changes combines the three categories within a single entity. Heaven, Earth, and humanity are fundamentally unified: yin and yang are its qi, firmness and flexibility are its form, and benevolence and righteousness are its nature.

數往者順，知來者逆，是故易，逆數也。數往順，知來逆，易逆數，如孟子曰“苟求其故，則千歲之日至可坐而致也”。

The Shuo Guà says: Pushing numbers backward is called following the order, while predicting the future is called reversing the order. Therefore, the Yì uses the method of reversing the order. Pushing numbers backward is following the order, predicting the future is reversing the order, and the Yì employs the method of reversing the order. This is similar to what the Mengzi · Li Lou Xia says: "If one seeks the origin, the sun's position on the winter solstice a thousand years ago can be known without leaving one's seat."

神也者，妙萬物而為言者也。全備天理，則其體孰大於此!是謂大人。以其道變通無窮，故謂之聖人。聖人心術之運，固有不疾而速、不行而至、默而識之處，故謂之神。

The *Say on the Trigrams* says: The term "spirit" refers to its ability to be mysterious and profound in governing all things. If something fully embodies the principles of heaven, then what greater essence could there be! This is called the "Great Person." Because his way of action is infinitely adaptable and changeable, he is called the "Sage." When the Sage's mind is in action, there is naturally a swift movement without haste, a reaching of goals without actual movement, and a comprehension without words, hence he is called "spirit."

動萬物者莫疾乎雷，撓萬物者莫疾乎風，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。造化之功，發乎動，畢達乎順，形諸明，養諸容載，遂乎悅潤，勝（之）乎健，不匱乎勞，始終乎止。

The "Say on the Trigrams" says: To stir up all things, none is swifter than thunder; to shake all things, none is swifter than wind; to dry all things, none is more intense than fire; to please all things, none is more joyful than marsh; to moisten all things, none is more nourishing than water; to conclude and begin all things, none is more grand than mountain. The workings of nature begin with the movement of Zhen (Thunder), flow smoothly through the compliance of Xun (Wind), take form through the brightness of Li (Fire), are nurtured through the capacity of Kun (Earth), are completed through the joy of Dui (Lake) and the moistening of Kan (Water), are supported by the strength of Qian (Heaven), are not exhausted by the toil of Kan (Water), and conclude with the stillness of Gen (Mountain) as both beginning and end.

乾，健也；坤，順也；震，動也；巽，入也；坎，陷也；離，麗也；艮，止也；兌，說也。健、動、陷、止，剛之象；順、麗、入、說，柔之體。一陽生於兩陰之上，各得其位，其勢止也。

The *Shuo Gua* says: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents entering and concealing, Kan represents peril and sinking, Li represents attachment and brightness, Gen represents stillness, and Dui represents joy. Strength, movement, peril, and stillness are the manifestations of yang. Softness, attachment, entering, and joy are the characteristics of yin. The *Gen* hexagram has a yang line above two yin lines, each occupying its proper position, so its nature is stillness.

巽，為雞。飛（遷）升躁動，不能致遠，雞之象。乾為寒，為冰，為大赤。“乾為大赤”，其正色也；“為冰”，健極而寒甚也。

The "Say on the Trigrams" says: Xun represents the chicken. When it flies, it is restless and cannot travel far, which is exactly the image of a chicken. It also says: Qian represents cold, ice, and great red. "Qian represents great red" refers to its pure color; "Qian represents ice" refers to its extreme strength and the extreme coldness.

自此而下，皆所以明萬物之情。明一作類。坤為文，為眾。“坤為文”，眾色也；“為眾”，容載廣也。震為旉，為蒼莨竹，為萑葦。“震為萑葦”，“為蒼莨竹”，“為旉”，皆蕃鮮也。

From here on, all the passages are used to explain the nature of all things. The character 「明」 in other versions is written as 「类」. The Book of Changes says: "Kun represents culture and multitude." "Kun represents culture" means it encompasses all colors; "Kun represents multitude" means it can contain and carry vastness. It also says: "Zhen represents spreading out, represents dark green bamboo, represents reed grass." "Zhen represents reed grass," "Zhen represents dark green bamboo," and "Zhen represents spreading out" all refer to the meaning of flourishing and thriving.

巽為木，為風，為長女，為繩直，為工，為白，為長，為高，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。“巽為木”，萌於下，滋於上也；“為繩直”，順以達也；“為工”，巧且順也；“為白”，因所遇而從也；“為長，為高”，木之性也；“為臭”，風也，入也；“於人為寡髮廣顙”，躁人之象也。

The *Say on the Hexagrams* says: Xun represents wood, wind, the elder daughter, straightness like a measuring rope, craftsmen, white color, length, height, indecisiveness, hesitation, and smell. In terms of people, it represents sparse hair, a broad forehead, prominent white of the eye, and seeking near-term benefits which yield three times the profit. When examined to its extreme, it becomes the hexagram of restlessness. "Xun represents wood" is because it sprouts from below and grows upward; "represents straightness like a measuring rope" is because it flows smoothly and unimpeded; "represents craftsmen" is because it is both skillful and harmonious; "represents white" is because it adapts to whatever it encounters; "represents length and height" is due to the nature of wood; "represents smell" is because Xun represents wind and entry. "In terms of people, it represents sparse hair and a broad forehead" is the image of a restless person.

坎為血卦，為赤。“坎為血卦”，周流而勞，血之象也；“為赤”，其色也。離為乾卦，其於木也為科上槁。“離為乾卦”，“於木為科上槁”，附（其）且燥也。（一作且躁也。）艮為徑路，為小石。“艮為小石”，堅難入也；“為徑路”，通或寡也。或一作且。兌為毀折，為附決。“兌為附決”，內實則外附必決也；“為毀折”，物成則止，柔者必折也。

The *Shuo Gua* says: "Kan represents the blood hexagram, and it is red." "Kan represents the blood hexagram" refers to its continuous flow and laborious nature, which is the image of blood; "it is red" refers to its color. It also says: "Li represents Kan hexagram, and for trees it represents the hollow trunk and withered top." "Li represents Kan hexagram, and for trees it represents the hollow trunk and withered top" refers to something attached and dry. (In other versions, this sentence reads "and it is also restless.") It also says: "Gen represents a narrow path, and a small stone." "Gen represents a small stone" refers to its hardness and difficulty to penetrate; "Gen represents a narrow path" refers to its being passable yet often narrow. (In other versions, the word "or" is written as "and.") It also says: "Dui represents breaking and splitting, and it represents something attached and ruptured." "Dui represents something attached and ruptured" refers to when the inside is full, the outer attachment must break; "Dui represents breaking and splitting" refers to when things have grown, they should be stopped, and the weak will certainly break.

序卦相受，聖人作易，須有次序。序卦無足疑。序卦不可謂“非聖人之（縕）蘊”，今欲安置一物，猶求審處，況聖人之於易!其間雖無極至精義，大概皆有意思。觀聖人之書，須布遍細密如是，大匠豈以一斧可知哉!

The sequence of the hexagrams in "Xugua" (The Sequence of Hexagrams) shows that they follow one another in a connected way. The sage composed the Book of Changes, surely with a definite order. There is nothing to doubt about the "Xugua" section. One cannot say that "Xugua is not the profound intention of the sage" — today, if we want to place something, we must carefully find a proper place for it; how much more so for the sage concerning the Book of Changes! Although there may not be extremely profound meanings in it, the general intent is there. Reading the writings of the sage must be understood thoroughly and meticulously; how can one know the skill of a great master merely by looking at his single axe?

有天地，然後萬物生焉。盈天地之間者（為）唯萬物，故受之以屯。聚而不得出故盈，雖雷亦然。物生必蒙，蒙冒未肆。一作蒙稚者，蒙昧未肆。

The *Xugua* says: After heaven and earth are formed, all things come into being. The fullness of heaven and earth is filled with myriad things, so the next comes the *Zun* hexagram. Accumulated but unable to go out, thus it is called "fullness," even thunder is like this. The *Xugua* also says: When things first arise, they must be in a state of ignorance. This means they are covered and unable to expand. Another version of this sentence reads "those that are immature are in a state of ignorance and have not yet fully developed."

需者，飲食之道也。雲上於天，物皆有待之象。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。德積則行必有方，物積則散必有道。

The "Xugua" says: "The hexagram of Xu refers to the way of eating and drinking. The image of the hexagram of Xu is clouds rising to the sky, with all things waiting. The "Xugua" also says: after intimacy and mutual assistance, there must be accumulation, so the next hexagram is "Xiao Xu"; after all things have been accumulated, there arises propriety, so the next hexagram is "Lv". Accumulating virtue leads to definite actions; accumulating wealth leads to definite rules for distribution.

坎者，陷也；……離者，麗也。一陷溺而不得出為坎，一附麗而不能去為離。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。性天經，然後禮義行，故曰有父子、君臣、上下，然後禮義有所錯。

The "Xugua" says: Kan represents a pitfall; Li represents attachment. Being trapped in a pitfall and unable to escape is Kan. Being attached and unable to leave is Li. The "Xugua" also says: Only after there is a father and son can there be a ruler and subject; only after there is a ruler and subject can there be a hierarchy; only after there is a hierarchy can propriety and righteousness have a place. People take the constant way of Heaven as their own nature, then propriety and righteousness can be promoted. Therefore, after there is father and son, ruler and subject, and hierarchy, propriety and righteousness can have a place.

夷者，傷也。傷於外者必反於家，故受之以家人。傷於外必反於家，萬物自然之理。

The "Xugua" says: "Yi" means injury. If one is injured outside, they must return home, so after "Mingyi" comes "Jiaoren." When one is injured outside and returns home, this is the natural way of all things.

屯見而不失其居。險在外，故不失其居；與渙、解義反，故曰緩必有所失。蒙雜而著。“著”，古“著”字，雜著於物，所以為蒙。蒙，昏蒙也。（兌見而巽伏也）（兌說在外，巽入在隱。）

The "Zagua" says: The "Zun" hexagram shows emergence without losing its place. This is because the difficulty is in the outer trigram, so it does not lose its dwelling; it is opposite in meaning to the "Huan" and "Jie" hexagrams, so dispersal and resolution necessarily lead to loss. The "Zagua" also says: The "Meng" hexagram is confused yet clear. "Zhe" is an ancient form of "zhuo," meaning it is mixed and attached to external things, thus forming the state of confusion; "Meng" means darkness and obscurity. (The "Dui" trigram is revealed externally while the "Xun" trigram is hidden internally.) (The joy of "Dui" is external, while the concealment of "Xun" is internal.)

井通而困相遇也。澤無水，理勢適然，故曰“相遇”。小過，過也。小過，過而未顛也。履，小處也。危者安其位者也，故履以不處為吉。大過，顛也。過至於顛，故曰“大”。歸妹，女之終也。妹歸而長，女之終也。一作歸妹。

The *Zagua* says: The *Well* hexagram is about penetration, and the *Obstruction* hexagram is about meeting. The image of the *Obstruction* hexagram is a marsh without water, which is the natural state of affairs, hence it is called "meeting." It also says: The *Small Excess* hexagram is about exceeding. The *Small Excess* is exceeding but has not yet reached the point of collapse. It also says: The *Walking on the Path* hexagram is about being in a small position. The danger comes from those who are overly content in their position, hence the *Walking on the Path* hexagram considers it auspicious to not remain fixed in one's position. It also says: The *Great Excess* hexagram is about collapse. When exceeding reaches the point of collapse, it is called "great." It also says: The *Return of the Maiden* hexagram is about the destiny of a woman. A young maiden marries and becomes an adult, which is the destiny of a woman. "Maiden returns" is alternatively written as "return of the maiden."

繫辭所舉易義，是聖人議論到此，因舉易義以成之，亦是人道之大且要者也。繫辭反覆，惟在明易所以為易，撮聚眾意以為解，欲曉後人也。

The Great Treatise cites the meaning of the Book of Changes, which is that the sage, when discussing this matter, naturally brings forth the meaning of the Book of Changes to complete it. This is the most significant and important part of human conduct. The Great Treatise repeatedly explains this in order to clarify why the Book of Changes is called the Book of Changes, gathering together various meanings to explain it, so that later generations may understand.

化不可言難知，可以言難見，如日景之行則可知之，其所以行則難見也。人於龜策無情之物，不知其將如何，惟是自然莫或使之然者，陰陽不測之類也。己方虛心以鄉之，卦成於爻以占之，其辭如何，取以為占。聖人則又於陰陽不測處以為占，或於夢寐，或於人事卜之，然聖人於卜筮亦鮮，蓋其為疑少故也。

"Change" is not difficult to understand, but it is hard to see. For example, the movement of a shadow can be known, yet one does not see the reason for its movement. When people face objects like turtle shells and yarrow stalks, which have no consciousness, they do not know what will happen, yet they act naturally without anyone making them do so. This belongs to the category of "yin and yang not being measurable." One should first empty the mind and turn toward it. The hexagram is formed by lines, and by using these lines to ask questions, one looks at the words of the hexagram and takes them as a judgment. The sages, however, take advantage of the indeterminacy of yin and yang for divination; sometimes through dreams, sometimes through human affairs. Yet the sages rarely use divination, for their doubts are naturally few.

不見易則不識造化，不識造化則不知性命，既不識造化，則將何謂之性命也？大易不言有無，言有無，諸子之陋也。人雖信此說，然不知能以何為有，以何謂之無，如人之言曰自然，而鮮有識自然之為體。

One cannot understand the principles of creation and transformation without seeing the Yi. Without understanding creation and transformation, one cannot know the nature of life and death. If one does not understand creation and transformation, how can one know what life and death really are? The Zhou Changes does not distinguish between 'being' and 'non-being'; once it begins to distinguish between them, it is the shallow approach of the hundred schools of thought. Although people believe this statement, they do not know what exactly constitutes 'being' or what 'non-being' really means. It is like everyone speaks of 'nature,' yet few truly understand what the essence of 'nature' is.

觀其幾者，善之幾也，惡不可謂之幾。如曰“幾者動之微，吉之先見”，亦止言吉耳。“上交不諂，下交不瀆”，人事不過於上下之交，此可盡人道也。且如孝弟仁之本亦可以言幾，造端乎夫婦亦可以言幾，親親而尊賢亦可以為幾，就親親尊賢而求之又有幾焉。又如言不誠其身，不悅於親，亦是幾處。苟要入德，必始於知幾。

The "qi" to be observed refers to the initial sprout of goodness, and evil cannot be called "qi." As stated in the "Great Treatise" below, "qi is the subtle movement, the precursor to good fortune," and it only mentions the word "good fortune." "Not being hypocritical in dealings above and not being disrespectful in dealings below," human affairs are simply about the interaction between superiors and inferiors. If this aspect is properly handled, one can fulfill the way of humanity. For example, filial piety and fraternal duty are the foundation of benevolence, which can be considered "qi"; the "Great Mean" says that the way of the gentleman begins with the relationship between husband and wife, so the relationship between husband and wife can also be called "qi"; loving and caring for relatives and respecting the virtuous can also be regarded as "qi." Further refining this in the aspect of loving relatives and respecting the virtuous, there is another "qi" within it. For instance, the "Liu" chapter of the "Mencius" says that one cannot please one's parents without being sincere in oneself, which is also where "qi" manifests. If a person wishes to enter the gate of virtue, he must necessarily begin with the recognition of subtle signs.

欲觀易，先當玩辭，蓋所以說易象也。不先盡繫辭，則其觀於易也，或遠或近，或太艱難。不知繫辭而求易，正猶不知禮而□□秋也。繫辭所以論易之道，既知易之道，則易象在其中，故觀易必由繫辭。繫辭獨說九卦之德者，蓋九卦為德，切於人事。

To study the Book of Changes, one should first contemplate its words, for the words are used to explain the hexagrams. Without thoroughly understanding the Great Treatise, one will either find the Book of Changes too distant, too close, or too difficult. To seek the Book of Changes without understanding the Great Treatise is like trying to read the Spring and Autumn Annals without knowing the Rites. The Great Treatise is used to explain the principles of the Book of Changes; once these principles are understood, the hexagrams are contained within them. Therefore, studying the Book of Changes must go through the Great Treatise. The Great Treatise focuses solely on the virtues of the nine hexagrams because the virtues shown by these nine hexagrams are most relevant to human affairs.

有謂心即是易造化也，心又焉能盡易之道!易象繫之以辭者，於卦既已具其意象矣，又切於人事言之，以示勸戒。釋氏之言性不識易，識易然後盡性，蓋易則有無動靜可以兼而不偏舉也。無則氣自然生，氣之生即是道，是易。

Some people say that the mind is the Book of Changes, or the creative power, but how can the mind fully grasp the way of the Book of Changes! The images of the Book of Changes are connected with words because the images themselves already contain meaning and imagery, and they are further related to human affairs to show encouragement and admonition. Buddhism speaks of "nature" but does not understand the Book of Changes; one must first understand the Book of Changes before one can fully comprehend nature, because the Book of Changes can encompass both existence and non-existence, movement and stillness, without being biased toward either. From the perspective of "non-existence," qi naturally arises; the arising of qi is the Dao, which is the Book of Changes.

乾不居正位，是乾理自然，惟人推之使然邪？主應物不能固知，此行而流也。入德處不移，則是道不進，重滯者也。

The trigram Qian does not occupy a specific fixed position; is this inherent to the nature of Qian, or is it due to human interpretation? When dealing with matters, the mind should not be rigidly fixed, but rather flexible and adaptable. However, if one stubbornly clings to a particular path without moving, this leads to stagnation and obstruction in spiritual cultivation.

動靜不失其時，是時措之宜也，集義也。集義久則自有光明，靜則無見，必動乃見其道光明，以其本之光明，故其發也光明。學行之乃見，至其疑處，始是實疑，於是有學。

The Commentary on the Judgment of the Mountain (Gèn Guà) says, "Motion and stillness do not miss their proper time." This is what the Doctrine of the Mean calls "appropriate action at the right time." It is also what Mencius in the Upper Part of the Gong Sun Chou chapter refers to as "gathering up righteousness." When one gathers up righteousness for a long time, brightness naturally emerges. When still, it is not visible; only when one moves does the way become evident—because fundamentally it is brightness, so when it is expressed, it is also brightness. Learning must be put into practice to be seen. When one encounters difficulties in practice, that is real doubt, and then there is genuine learning.

“險而止，蒙”，夫於不當止而止，是險也，如告子之不動心，必以義為外，是險而止也。蒙險在內，是蒙昧之義，蒙方始務求學而得之，始是得所止也。若蹇則是險在外者也。

The Commentary on the Judgment of the Hexagram of Enlightenment says, "Peril and stillness, hence enlightenment." Stopping where one should not stop is peril, for instance, as in Gaozi's concept of not moving the mind, which requires regarding "righteousness" as something external to the mind, thus being perilous stillness. The peril in the Hexagram of Enlightenment lies within the inner trigram, which signifies ignorance; an ignorant person begins to study and gains some understanding, only then does he reach the proper place to stop. As for the Hexagram of Obstruction, the peril lies in the outer trigram.

易乃是性與天道，其字日月為易，易之義包天道變化。易非止數，春秋大義不止在元。在易則是至理，在孟子則是氣。

The Yi Classic discusses exactly what the Analects of the Duke of Gongyang mentions as "nature and the way of Heaven." The character "Yi" is composed of the characters "sun" and "moon," and its meaning encompasses the changes of the Heavenly Way. The Yi is not merely a study of images and numbers, just as the Spring and Autumn Annals' great principles are not confined to the single character "yuan." The same thing is discussed in the Yi as the highest principle, while in the Mencius it is referred to as "qi."