Wu Yuan Yi Jie (吳園易解)

△《吳園易解》•九卷（湖北巡撫採進本）

The Siku Quanshu catalog records that Wuyuan's Explanations of the Changes consists of nine volumes, and the source text used is the edition collected and presented by the governor of Hubei.

宋張根撰。根字知常，德興人。年二十一登進士第。大觀中官至淮南轉運使，以朝散大夫終於家。事蹟具《宋史》本傳。是書末有其孫垓《跋》，稱為先祖太師者，其子燾孝宗時為參知政事追贈官也。根所撰述甚多，垓《跋》稱有宋朝編年數百卷，五經諸子皆為之傳注。

This book was written by Zhang Gen of the Song dynasty. Zhang Gen, whose courtesy name was Zhichang, was from De Xing County, Raozhou. He passed the imperial examination at the age of twenty-one. During the Daguang period of Emperor Huizong of Song, he held the position of governor of the Huaihuang region and eventually died at home in the rank of Chausan Daifu. His life story is recorded in the "Song Shi" (History of the Song Dynasty). At the end of the book is a "Bai" (postscript) written by his grandson Zhang Gai, who refers to Zhang Gen as "Xianzu Taishi." The title "Taishi" was not an official title Zhang Gen held in his lifetime, but rather a posthumous honor granted by the court because his son Zhang Tao reached the position of Canzhi Zhengshi during the reign of Emperor Xiaozong of Song. Zhang Gen wrote a great deal during his lifetime. According to Zhang Gai's "Bai," he wrote hundreds of volumes of "Song Dynasty Chronicles," and also provided annotations for the Five Classics and various philosophical works.

晁公武《讀書志》載有《春秋指南》十卷，今皆未見。惟此《易解》僅存，明祁承《火業》家有其本。此為徐氏傳是樓所鈔，自《說卦傳》“乾健也”節以下，蠹蝕殘闕。末有康熙壬申李良年《跋》，亦稱此本不易得。然《通志堂經解》之中遺而不刻，豈得本於刻成後耶？書中次第，悉用王弼之本。詮義理而不及象數，不襲河洛之談。註文簡略，亦無支蔓之弊。末有《序語》五篇，《雜說》一篇，皆論《繫辭》，於《經》義頗有發明。又《泰卦論》一篇，於人事天道倚伏消長之機尤三致意焉。蓋作於徽宗全盛時也。亦可云識微之士矣。

Chao Gongwu's "Juzhai Reading Records" records that he wrote a book called "Chunqiu Zhi Nan" in ten volumes, but these works are no longer available. Only this "Yi Jie" has been preserved. In the Ming dynasty, the collector Qi Chengyuan had a copy of it. The present copy is a manuscript from Xushu Xu Qianxue's "Chuan Shi Lou," and from the section of "Shu Guan Zhuan" "Qian Jian Ye" onwards, it has been damaged by insects and is incomplete. At the end of the volume, there is a "Bai" written by Li Liangnian in the 31st year of the Kangxi era, Renshen, which also says that this manuscript is very hard to obtain. However, it was omitted by Nalanshixi in his "Tongzhi Tang Jingjie," and was not printed. Could it be that when Xu's family obtained this manuscript, "Tongzhi Tang Jingjie" had already been printed? The order of the sixty-four hexagrams in the book completely follows Wang Bi's version. It only discusses principles and does not involve images and numbers, nor does it follow the theories of the Yellow River Chart and the Luo Writing from the Han dynasty onwards. The annotations are concise and clear, without being redundant or complicated. At the end of the book, there are five "Xu Yu" and one "Za Shuo," all discussing the "Xi Ci Zhuan," and they have elaborated on the meaning of the classic text. There is also one "Tai Gua Lun," which repeatedly emphasizes the key point of the interdependence of misfortune and fortune, and the alternation of increase and decrease between human affairs and the way of heaven. This was probably written during the time when Emperor Huizong of Song was at the height of his power. It can also be said that Zhang Gen was a person who could see omens from subtle signs.

上經：乾、坤、屯、需、訟、師、比、小畜、履。乾下乾上。乾：元，亨，利，貞。初九，潛龍勿用。伯夷之事。九二，見龍在田，利見大人。仲尼之事。九三，君子終日乾乾，夕惕若厲，無咎。文王之事。九四，或躍在淵，無咎。武王觀兵之事。九五，飛龍在天，利見大人。禹湯之事。上九，亢龍有悔。穆王之事。用九，見群龍無首，吉。堯舜之事。

The hexagrams in the Upper Classic include Qian, Kun, Zun, Xu, Song, Shi, Bi, Xiao Xu, Lu (the entry for Meng hexagram is missing here). The structure of the Qian hexagram has both the upper and lower trigrams as Qian. The hexagram statement says: Qian possesses the four virtues of Yuan, Heng, Li, and Zhen. The statement of the first line says: A dragon is hidden and does not act — Zhang Gen says this is similar to Bo Yi's case of retreating from officialdom. The statement of the second line says: A dragon appears in the fields, suitable for meeting a great person — this is similar to Confucius gathering disciples and teaching, when his moral reputation was just beginning to be recognized. The statement of the third line says: A gentleman works diligently all day and remains vigilant even at night, though in a dangerous situation, he will not commit mistakes — this is similar to King Wen's careful service to the Shang dynasty. The statement of the fourth line says: Either the dragon soars up or remains in the deep, neither will result in mistakes — this is similar to King Wu's military review at Mengjin, where he saw the opportunity was not yet ripe and returned. The statement of the fifth line says: A dragon flies in the sky, suitable for meeting a great person — this is similar to the case of Yu the Great and Tang of Shang ascending the throne and carrying out their virtue. The statement of the top line says: A dragon that has reached the extreme will regret — this is similar to King Mu's riding the eight骏 horses on a distant journey, almost losing the world. The statement of "All Nines" says: A group of dragons appear but none strive to be the leader, which is auspicious — this is similar to Yao and Shun's abdication, where they did not regard the world as their private possession.

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，保合太和，乃利貞。首出庶物，萬國咸寧。乾道無所不該，四徳特舉其應物之跡耳，故有人君之象。

The Commentary on the Judgment says: How great is the original virtue of the Creative, which gives rise to all things and initiates the beginning of existence. It encompasses the entire heavenly way. Clouds flow, rain descends, and various forms are shaped through movement. The brightness of the sun pervades continuously, and the six lines appear in sequence according to the order of time. The sage governs the heavenly way as if riding six dragons at all times. The Creative way constantly changes, enabling all things to maintain their inherent nature and destiny, preserving and uniting the most harmonious vital energy, thus benefiting through proper conduct. It rises above all things, and therefore the world and all states are at peace. Zhang Gen explains: The Creative way encompasses everything, and the Hexagram Statement only mentions the four virtues of origin, prosperity, benefit, and proper conduct, which are merely the traces left when it responds to all things. Therefore, the Creative hexagram symbolizes the sovereign ruler.

象曰：天行健，君子以自強不息。帝之所興，王之所成，皆原於此。潛龍勿用，陽在下也。見龍在田，徳施普也。終日乾乾，反復道也。或躍在淵，進無咎也。飛龍在天，大人造也。亢龍有悔，盈不可久也。用九，天徳不可為首也。天為剛徳，猶不干時，況於人乎？

The Great Image Commentary says: The heavenly way is vigorous and unceasing, and the gentleman takes it as a model, self-renewing without ever slackening. Zhang Gen explains: The reason why emperors rise and kings achieve success lies entirely in this statement. The Small Image Commentary explains each line: "The dragon remains hidden and should not be used" because the yang energy is still at the very bottom; "The dragon appears in the field" signifies that virtue has begun to spread; "Remaining diligent day and night" means moving repeatedly along the correct path; "The dragon may leap in the deep pool" indicates that advancing will not bring blame; "The dragon soars in the sky" means that great persons have already achieved their undertakings; "The dragon reaches the zenith" implies that a state of fullness cannot last; "All Nines" indicates that the virtue of heaven lies in not competing for the lead. Zhang Gen says: Heaven, representing the virtue of strength and vigor, still does not act rashly ahead of its time, let alone human beings.

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，貞固足以幹事。君子行此四徳者，故曰乾元亨利貞。四徳所配，惟乾為然。

The Wenyan Transmission says: "The term 'Yuan' refers to the first among all good qualities; 'Heng' refers to the convergence of various good things; 'Li' refers to the harmonious balance of principles; and 'Zhen' refers to the essential support for accomplishing tasks. A gentleman who takes benevolence as his fundamental nature is sufficient to serve as a model for others; by gathering all good things together, he is sufficient to conform to propriety; by enabling all things to receive their benefits, he is sufficient to harmonize principles; and by upholding correctness firmly, he is sufficient to shoulder responsibilities. A gentleman who can practice these four virtues is therefore why the hexagram statement says 'Qian, Yuan Heng Li Zhen.' Zhang Gen explains: these four virtues are fully embodied, and among the sixty-four hexagrams, only Qian is worthy of such a description."

初九曰：潛龍勿用。何謂也？子曰：龍徳而者也。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。時命大謬而樂則行，此所以為聖人之。九二曰：見龍在田，利見大人。何謂也？子曰：龍徳而正中者也。庸言之信，庸行之謹，閒邪存其誠，善世而不伐，徳博而化。易曰：見龍在田，利見大人。君徳也。有君徳而無位，私淑艾者也。閒邪存其誠，是以能守其中庸；善世而不伐，徳博而化，是以無思不服。

The Wenyan Transmission asks: The statement of the first line says "The dragon is hidden and not used." What does this mean? Confucius answers: This refers to a person who has the virtue of a dragon but remains hidden and does not act. He does not change himself due to the customs of the world, does not seek fame, and remains in seclusion without being troubled. He is not troubled even if not recognized. When something is suitable, he acts; when something is worrying, he avoids it. His will is firm and unshakable, which is what is meant by "the hidden dragon." Zhang Gen explains: When fate and destiny are greatly contrary, yet one can still act joyfully and do what is right, this is precisely where a sage becomes a sage. The Wenyan Transmission again asks: The statement of the second line says "The dragon appears in the field, beneficial to meet a great man." What does this mean? Confucius answers: This refers to a person who has the virtue of a dragon and holds a position of central uprightness. He speaks with integrity, acts with caution, guards against evil thoughts, preserves inner sincerity, does good deeds for the world without boasting, and has broad virtue that can influence others. The Book of Changes says "The dragon appears in the field, beneficial to meet a great man," which describes the virtue of a ruler. Zhang Gen says: Having the virtue of a ruler but not holding the position of a ruler is what Mencius calls "private discipleship," meaning someone who learns from the past sages privately and forms his own learning. Guarding against evil thoughts and preserving sincerity allows one to maintain the middle path; doing good deeds for the world without boasting and having broad virtue that can influence others leads to the people's hearts being fully devoted.

九三曰：君子終日乾乾，夕惕若厲，無咎。何謂也？子曰：君子進徳修業。忠信所以進徳也，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。內文明所以進徳也，外柔順所以居業也。三分天下有其二，非幾而何？以服事商，非義而何？

The Wenyan Transmission asks: The line statement of the third line, "The superior man remains diligent all day, and is ever cautious at night as if facing a dangerous situation, thus having no blame," what does it mean? Confucius replies: The superior man constantly cultivates virtue and improves his undertakings. Loyalty and sincerity are the ways to cultivate virtue, while refining speech and establishing truthfulness are the ways to maintain his achievements. Knowing the goal and striving to reach it, such a person can be discussed with regarding "ji," which refers to the subtle signs of things. Knowing when to stop and stopping at the right time, such a person can be shared with regarding righteousness. Therefore, such a person, when in a high position, does not become arrogant, and when in a low position, does not become anxious. He remains diligent all day and is ever cautious, and even though in a dangerous situation, he has no blame. Zhang Gen explains: Inner civility is used for cultivating virtue, and outer gentleness is used for maintaining achievements. King Wen of Zhou had already gained two-thirds of the people's hearts; is this not understanding the subtle signs? Holding such power yet still serving the Shang dynasty as a vassal, is this not upholding righteousness?

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。君子進徳修業，欲及時也，故無咎。時哉不可失，何咎之有？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。聖賢相須，然後可大有為於天下。

The Wenyan Transmission asks: The statement of the fourth line, "Sometimes leaping in the abyss, without blame," what does it mean? Confucius answers: To rise and fall without a fixed pattern, does not mean to do perverse things; to advance and retreat without a fixed rule, does not mean to leave the community. A gentleman increases his virtue and cultivates his achievements in order to seize the opportunity, so he does not commit mistakes. Zhang Gen explains: When the opportunity comes, one should not miss it; how could there be any mistake? The Wenyan Transmission again asks: The statement of the fifth line, "The dragon soars in the sky, advantageous to see the great man," what does it mean? Confucius answers: Those with the same sound respond to each other; those with the same nature seek each other. Water flows to the damp, fire burns toward the dry; clouds arise with the dragon, wind rises with the tiger. When the sage arises, all things look up to him. All things originating from heaven are attached to the upper, all things originating from earth are attached to the lower, each follows its own kind. Zhang Gen says: A sage ruler and a virtuous minister must rely on each other, then they can achieve great things in the world.

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。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。變則通故。

The Wenyan Transmission asks: The line statement of the Upper Nine says "A dragon soaring high brings regret." What does this mean? Confucius replies: Being in a high position without actual authority, residing at the top without the people to govern, and having virtuous men in lower positions without anyone to assist him, thus any action he takes brings regret. The Wenyan Transmission then explains each line: "A dragon hidden in the depths should not be used" because it is at the lowest position; "A dragon appears in the field" indicates that the timing still allows for temporary rest; "Remaining diligent all day" refers to being diligent in his duties; "Leaping in the abyss" means testing the timing by himself; "A dragon in the sky" means being in a high position and governing; "A dragon soaring high brings regret" means reaching the extreme and thus bringing calamity; "The use of all nines" means the world is properly governed. Zhang Gen explains that this is because when reaching the extreme, change is possible, and once changed, it becomes smooth.

潛龍勿用，陽氣潛藏。聖人所以在下。見龍在田，天下文明。所以時出而含。終日乾乾，與時偕行。所以行其能事。或躍在淵，乾道乃革。所以進而自試。飛龍在天，乃位乎天徳。所以居上而治。亢龍有悔，與時偕極。所以處窮為災。乾元用九，乃見天則。所以常治而不亂。葢功成名遂身退，天之道。

The Wenyan Transmission explains for the third time each line of the hexagram again. Zhang Gen explains according to the text: "A hidden dragon does not act" refers to the yang energy returning to be hidden — the sage therefore remains in a lower position. "A dragon appears in the field" refers to the world beginning to show cultural brilliance — the sage therefore emerges at the right time but still knows to be restrained. "All day long the dragon toils" refers to moving in harmony with the times — the sage therefore carries out his abilities. "The dragon may leap in the abyss" refers to the principle of Qian (Hex 1) reaching this point and undergoing transformation — the sage therefore further tests himself. "The dragon flies in the sky" refers to occupying a position in accordance with the Heavenly Virtue — the sage therefore governs from above. "An exalted dragon brings regret" refers to moving in harmony with the times to the extreme — the sage therefore reaches a dead end and incurs calamity. "The乾 Yuan uses all nines" refers to the manifestation of the heavenly principle — thus achieving long-term stability without disorder. Perhaps after achieving success and renown, withdrawing is the constant way of heaven.

乾元者，始而亨者也。利貞者，性情也。乾始能以羙利利天下，不言所利，大矣哉。乾造始而萬物自亨，無一物不得其所而各正其性命之情，此其所以為大而人君法之也。大哉乾乎，剛健中正，純粹精也。六爻發揮，旁通情也。時乘六龍以御天也，雲行雨施，天下平也。具此七徳，是以能不息而首出，無所不利，為人君之象焉。

The Wenyan Transmission says: The term "Qian Yuan" refers to the power that initiates and connects all things; "Li Zhen" refers to the nature and reality of all things. Qian, at the beginning, brings benefit to the world with goodness, yet does not claim to have benefited anyone, which is truly great. Zhang Gen explains: Qian creates the beginning of all things, and thus all things naturally become connected and each finds its proper place, each upholding the reality of its own nature, which is its greatness, and the ruler should emulate it. The Wenyan Transmission also says: How great is Qian! It is strong, vigorous, centered, and upright, pure and subtle; the six lines interact and express themselves, comprehensively revealing the conditions of all things; it rides six dragons at all times to control the heavenly way; clouds flow, rain falls, and the world is peaceful. Zhang Gen says: Qian possesses these seven virtues, thus it never ceases and rises above all things, benefiting everywhere, which is the symbol of the ruler.

君子以成徳為行，日可見之行也。潛之為言也，而未見，行而未成，是以君子弗用也。待時而動之謂。君子學以聚之，問以辨之，寛以居之，仁以行之。易曰：見龍在田，利見大人。君徳也。寛以居之，無慾速之謂；仁以行之，不欲一物失所之謂；學問以成之，寛仁以用之，此徳之所以博而施之所以普也。以此處下，元聖素王；以此處上，帝王天子之徳也。

The Wenyan Transmission says: A gentleman manifests his cultivated virtue in action, which is visible every day. What is called "qian" (hidden) refers to something that is concealed and has not yet emerged, has begun to act but has not yet achieved success, so the gentleman temporarily refrains from acting ("wei yan ye" originally lacked the character "yin"). Zhang Gen explains that this refers to waiting for the right opportunity before taking action. The Wenyan Transmission also says: A gentleman relies on learning to accumulate, on inquiry to discern, on tolerance to deal with others, and on benevolence to act. The Book of Changes says, "A dragon appears in the field, advantageous to meet a great man," which refers precisely to the virtue of a sovereign ruler. Zhang Gen says: "Broad in residence" means not seeking quick results; "benevolent in action" means not wishing for any thing to be left without proper placement. Using learning and inquiry to perfect oneself, and using tolerance and benevolence to apply to others, this is why virtue is extensive and giving is universal. Applying these abilities in a lower position, it is the case of having the virtue of a sage but lacking the position, known as the "original sage and simple king"; applying these abilities in a higher position, it is the virtue of a sovereign emperor.

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。徽柔懿恭，小心翼翼之謂。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。動以不得已之謂。

The Wenyan Transmission says: The third line, which is a double yao of strong yang, is stacked together but does not occupy the central position. It cannot reach the heavenly position above nor the position of the field below. Therefore, one must be diligent all day and always cautious, so even though in a dangerous situation, there will be no mistake. Zhang Gen explains: This is the attitude described by the Shangshu regarding Yu Shun as "hui rou yi gong" and regarding King Wen as "xiǎoxīn xiǎoxīn." The Wenyan Transmission also says: The fourth line is also a double yao of strong yang stacked together but not in the central position. It cannot reach the heavenly position above, nor the position of the field below, and although it is in the center, it cannot reach the human position. Therefore, it is said "huo." The term "huo" means hesitation and uncertainty. Because of this careful hesitation, there will be no mistake. Zhang Gen says: This refers to taking action only when it is unavoidable.

夫大人者，與天地合其徳，與日月合其明，與四時合其序，與神合其吉凶。先天而天弗違，後天而奉天時。天且弗違，而況於人乎？況於神乎？所謂順乎天而應乎人。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！持滿有道，天下所以常治而不亂也。

The Wenyan Commentary says: What is meant by "great person" is that his virtue harmonizes with heaven and earth, his brightness harmonizes with sun and moon, his order harmonizes with the four seasons, and his judgment of good and bad harmonizes with ghosts and spirits (the character "ghost" was originally missing below "with"). When he acts before heaven, heaven does not contradict him; when he acts after heaven, he follows heaven's timing. Even heaven does not contradict him, how much less would human beings or ghosts and spirits? Zhang Gen explains: This is what the Commentary on the Judgment of the Ge Hexagram says: "To follow heaven and respond to human beings." The Wenyan Commentary also says: What is meant by "excess" is to know only forward movement and not backward, to know only survival and not failure, to know only gain and not loss. Those who understand this principle are probably only sages. Those who understand the measure of advancement and retreat, survival and demise, without losing the right path are probably only sages. Zhang Gen says: Holding a full vessel and being able to keep it is due to a method; the reason the world can maintain long peace without chaos is exactly because of this principle.

坤下坤上。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。坤雖具四徳而所利己小，況屯、隨、臨、無妄、革一時一事者乎？案：易卦元亨利貞四徳全具者，自乾坤外惟屯、隨、臨、無妄、革五卦。原本多一賁卦，係傳寫之誤，今刪。故曰齊小大者存乎卦，此學易者所以當變而通之然後可也。

The hexagram of Kūn consists of the lower trigram Kūn and the upper trigram Kūn. The hexagram statement says: Kūn possesses the virtues of origin, prosperity, benefit, and constancy, and its benefit and constancy are limited to the gentleness and compliance of a mare. A gentleman who goes forth, if he goes ahead, will become lost; if he follows behind, he can find the master and gain benefit. Going to the southwest can gain companions, going to the northeast will lose companions, and maintaining the correct path brings good fortune. Zhang Gen explains: Although Kūn also possesses the four virtues, the benefits it can obtain are already limited, and furthermore, the hexagrams of Zun, Sui, Lin, Wuwang, and Ge, although they also have the four virtues, these virtues are only applicable to a particular situation or matter. (Comment by the editors of the Siku Quanshu: Among the sixty-four hexagrams of the Book of Changes, the four virtues of origin, prosperity, benefit, and constancy are fully present in only the hexagrams of Qian and Kūn, and additionally in the hexagrams of Zun, Sui, Lin, Wuwang, and Ge; the original edition mistakenly included the hexagram of Ben, which was a copying error and has now been deleted.) Therefore, the Great Treatise says, "Distinguish the magnitude of the virtues of each hexagram according to which hexagram it is," and thus those who study the Book of Changes must understand the flexibility of the hexagram of Sui.

彖曰：至哉坤元，萬物資生，乃順承天。此所以為坤而為人臣之象。坤厚載物，徳合無疆。隨天所覆。含□光大，品物咸亨。生育亭毒。牝馬地類，行地無疆。不爾不足以配天之健。柔順利貞，君子攸行。柔順而不正則小人之徒爾。先迷失道，後順得常。陰以從陽為正。西南得朋，乃與類行。巽離兌皆陰卦也。東北喪朋。坎艮震皆陽卦也。乃終有慶。陰以佐陽為功。安貞之吉，應地無疆。不安於正，其能無疆乎？人臣之道盡此矣。

The Commentary on the Judgment says: The ultimate virtue of the Earth, the beginning of its nature, nurtures all things. It follows and receives the gifts of Heaven. Zhang Gen explains: Because of this, it becomes the Earth, symbolizing the minister. The Commentary on the Judgment says: The Earth is deep and bears all things; its virtue corresponds with boundlessness. Zhang Gen says: This is extending along with the range covered by Heaven. The Commentary on the Judgment says: It is inclusive and bright, and all things thus become harmonious. Zhang Gen says: This is the nurturing and transforming of all things, bringing them to maturity. The Commentary on the Judgment says: The mare belongs to the Earth, and walks on the earth without limit. Zhang Gen says: Without this, it would not match the strength and vigor of Heaven. The Commentary on the Judgment says: Gentle, beneficial, and upright, these are the paths for a gentleman. Zhang Gen says: Only being gentle without uprightness would make one like a petty person. The Commentary on the Judgment says: To act first is to lose the right path; to follow later is to conform to the norm. Zhang Gen says: Yin's correctness is in following Yang. The Commentary on the Judgment says: "In the Southwest, one gains companions," meaning to go with like-minded people. Zhang Gen says: The trigrams Xun, Li, and Dui are all Yin trigrams. The Commentary on the Judgment says: "In the Northeast, one loses companions." Zhang Gen says: The trigrams Kan, Gen, and Zhen are all Yang trigrams. The Commentary on the Judgment says: There will be joy in the end. Zhang Gen says: Yin's merit is in assisting Yang. The Commentary on the Judgment says: The auspiciousness of staying on the right path corresponds with the boundlessness of the Earth. Zhang Gen says: Without staying on the right path, how can one be boundless? The principles of being a minister are all contained here.

象曰：地勢坤。天動故言行，地靜故言勢。君子以厚徳載物。於國有不聞，於家有不見之謂。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。罔不在初之義。六二，直方大，不習無不利。皋陶之事。象曰：六二之動，直以方也。不習無不利，地道光也。此所以為大。

The Great Image says: The form of the earth is坤. Zhang Gen explains: Heaven is in motion, so the Qian hexagram says "Heaven moves"; Earth is still, so the Kun hexagram says "the terrain of the earth." The Great Image says: The gentleman takes it as a model, using deep virtue to carry all things. Zhang Gen says: This is the meaning of being silent about things not heard in the state and not seeing things not seen within the family, meaning tolerance and inclusiveness. The line statement of the initial line says: One steps on frost, and hard ice is about to come. The Small Image says: Stepping on frost and knowing that hard ice is coming, is the beginning of the gathering of yin energy; following this path, it will eventually form hard ice. Zhang Gen says: This is "no absence at the beginning" — meaning prevention must be done at the very beginning. The line statement of the second line says: Straight, square, and great, without the need for deliberate learning, there is no failure in any direction — this is equivalent to the case of Gao Yao assisting Yu Shun, enforcing law and having the world in submission. The Small Image says: The action of the second line is straight and square; without the need for learning, there is no failure in any direction, which is the brightness of the earth's way. Zhang Gen says: This is precisely why it is called "great."

六三，含章可貞。可猶可卷而懐之之謂。或從王事，無成有終。大禹之事。象曰：含章可貞，以時發也。或從王事，知光大也。既明且哲之謂。六四，括囊，無咎無譽。微子之事。象曰：括囊無咎，慎不害也。坤道革故。六五，黃裳元吉。伊周之事。象曰：黃裳元吉，文在中也。上六，龍戰于野，其血黃。象曰：龍戰于野，其道窮也。后羿之事。用六，利永貞。象曰：用六永貞，以大終也。大而能終，伊周告歸之事。

The third line statement says: Innerly possessing literary talent and being able to maintain correctness. Zhang Gen explains: This word "can" is like what is said in the Analects, "can be rolled up and carried within," meaning the ability to conceal one's talent. The line statement continues: Or one may participate in the affairs of the king, not taking credit for the accomplishment, yet achieving a good result—this is similar to the case of Yu the Great governing the waters for Shun, and not taking credit for his achievements. The Small Image Commentary says: Innerly possessing literary talent and being able to maintain correctness, is to wait for the right time to reveal it; or participating in the king's affairs, is his wisdom being broad and bright. Zhang Gen says: This is what the Book of Poetry says, "both wise and prudent." The fourth line statement says: Like tying up a bag and keeping silent, not making mistakes, nor receiving praise—this is similar to the case of Wei Zi remaining silent in the late Shang dynasty to avoid calamity. The Small Image Commentary says: Tying up a bag and keeping silent, not making mistakes, is being cautious and thus not suffering harm. Zhang Gen says: The way of the Earth is transformed at this line. The fifth line statement says: A yellow lower garment, great good fortune—this is similar to the case of Yi Yin and the Duke of Zhou, who held positions as ministers and fully fulfilled their roles. The Small Image Commentary says: A yellow lower garment brings great good fortune, is because the literary talent is contained within. The top line statement says: A dragon fighting in the wild, the blood flowing is yellow (originally there was a missing character "xuan" below "its blood"). The Small Image Commentary says: A dragon fighting in the wild, is its path having reached its end. Zhang Gen says: This is similar to the case of Hou Yi replacing the king with his own authority, eventually leading to his downfall. The line of all sixes says: It is favorable to maintain correctness for a long time. The Small Image Commentary says: Maintaining the correct path for a long time, is to conclude with grandeur. Zhang Gen says: Being both grand and able to conclude well, this is similar to the case of Yi Yin and the Duke of Zhou, who after achieving their accomplishments, retired and returned to their native places.

文言曰：坤至柔而動也剛，至靜而徳方，後得主而有常，含萬物而化光。坤道其順乎，承天而時行。不剛不方，不足以配天。然行之有時，必主於順而後可，往而不返，斯有至於龍戰者矣，此君子所以當辨早也。積善之家必有餘慶，積不善之家必有餘殃。臣弒其君，子弒其父，非一朝一夕之故，其所由來者漸矣，由辨之不早辨也。易曰：履霜堅冰至。葢言順也。不辨故積習而不自知。辨者，察其善惡之謂。

The Wenyan Transmission says: The Earth is extremely gentle and yielding, yet when it acts, it is strong; it is extremely quiet, yet its virtue is upright and incorruptible. It follows after the superior to attain constancy; thus it has the way of enduring. It embraces all things and nurtures them widely. The principle of the Earth is "yielding." It accepts the giving of Heaven and proceeds in accordance with the appointed time. Zhang Gen explains: Without strength and uprightness, one cannot match Heaven; yet when acting, one must consider the timing, and always follow the principle of yielding. If one goes forward without knowing when to turn back, it will reach the stage of "a dragon fighting in the fields," so the gentleman should discern the limits in time. The Wenyan Transmission says: Those who accumulate good deeds will surely have abundant blessings, while those who accumulate evil deeds will surely have abundant misfortunes. A subject killing his sovereign, or a son killing his father, are not formed in a day or two; their origins are gradual, because they failed to discern the limits in time. The Book of Changes says, "Walking on frost, the hard ice comes," which roughly describes this gradual accumulation in accordance with the way. Zhang Gen says: Not discerning leads to the formation of habits without awareness; what is meant by "discerning" is to examine one's own good and evil.

直其正也，方其義也。君子敬以直內，義以方外，敬義立而徳不孤。有敬以直內，然後可盡義以方外，不然能免於疑乎？不孤之謂大。直方大，不習無不利，則不疑其所行也。諫諍輔拂，人臣所以塞責，何疑之有？陰雖有羙，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。三公北面執璧而面槐，義取於此。

The Wenyan Transmission says: "Straight" refers to uprightness, and "square" refers to righteousness. A gentleman uses reverence to make his inner self upright, and uses righteousness to make his outer conduct square. When reverence and righteousness are established, his virtue will not be isolated. Zhang Gen explains: first one must use reverence to make the inner self upright, and only then can one strive to use righteousness to make the outer conduct square; otherwise, how could one avoid suspicion from others? The term "not isolated" precisely refers to the character "da" in the line statement. The Wenyan Transmission says: uprightness, squareness, and grandeur do not require deliberate learning and are beneficial in all directions, because one has no doubts about what one does. Zhang Gen says: advising and correcting the sovereign is the duty of a minister, so what is there to doubt? The Wenyan Transmission says: although the Yin may possess virtue, it remains concealed and participates in state affairs, not daring to claim the success. This is the way of the earth, the way of the wife, and the way of the minister. The way of the earth does not claim success but completes the termination on behalf of heaven. Zhang Gen says: the three ministers face north, hold jade and stand before the three槐 position, which precisely conveys this meaning.

天地變化，草木蕃；天地閉，賢人。陰道勝故。易曰：括囊，無咎無譽。葢言謹也。非盡言之時。君子黃中通理。逹權之謂。謹案：御纂周易折中引蔡氏清曰，黃中非通則無以應乎外，與逹權之義正合。原本作逺權，係傳寫之誤，今改正。正位居體，羙在其中而暢於四支，發於事業，羙之至也。功成治定，制禮作樂之謂。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。明其為賊之謂。夫黃者，天地之雜也，天而地黃。各正其分。用六所以大而能終也。

The Wenyan Transmission says: When heaven and earth interact and change, grass and trees flourish; when heaven and earth are closed off, the virtuous retreat. Zhang Gen explains: This is because the yin force has gained the upper hand. The Wenyan Transmission says: The Book of Changes speaks of "keeping the bag closed, without blame or praise," which probably refers to caution. Zhang Gen says: This is not the time to speak out fully. The Wenyan Transmission says: The virtuous person contains the yellow middle virtue within and understands the principles of things. Zhang Gen says: This refers to the ability to adapt and change appropriately. (Comment by the editors of the Siku Quanshu: The imperial compilation Zhouyi Zhong mentions that the inner middle virtue, if not understood, cannot respond to external matters, which aligns perfectly with the idea of "understanding the right way." The original edition read "far from the right way," which was a copying error, and it has now been corrected.) The Wenyan Transmission says: Residing in the correct position and resting in the fundamental nature, beauty is contained within and flows smoothly to the limbs, and is expressed in one's career, which is the perfection of beauty. Zhang Gen says: This refers to the meaning of establishing rites and music after the completion of achievements and the peace of the world. The Wenyan Transmission says: When yin becomes so strong that it seems like yang, a conflict is inevitable; because it is suspected that yang has already disappeared, the line statement refers to "dragon." Also, because it has not completely separated from the yin, the line statement refers to "blood." Zhang Gen says: This points out that the upper six is already a usurper. The Wenyan Transmission says: The dark and the yellow, are the mixture of the two colors of heaven and earth; the color of heaven is dark and the color of earth is yellow (originally missing a "dark" character below "fu" and below "heaven"). Zhang Gen says: Each maintains its proper position, hence "using all sixes" can be grand and lead to a good ending.

震下坎上。屯：元，亨，利，貞，勿用有攸往，利建侯。彖曰：屯，剛柔始交而難生。震坎皆陽而曰剛柔始交者，此論乾坤而不論卦，與損剛益柔之義同。動乎險中，大亨貞。雷雨之動滿盈。於物則利，於人則屯。天造草昧，宜建侯而不寧。無主益亂。象曰：雲雷屯，君子以經綸。拯危定難，固屬君子。

The hexagram Zun (Obstruction) consists of the lower trigram Zhen (Thunder) and the upper trigram Kan (Water). The hexagram statement says: Zun has the four virtues of Yuan, Heng, Li, and Zhen, but it is not advisable to move forward, but rather to establish princes. The Commentary on the Judgment says: Zun is when the strong and the weak first meet, and difficulty arises. Zhang Gen explains: Zhen and Kan are both yang trigrams, yet the Commentary on the Judgment says "the strong and the weak first meet," which is based on the trigrams Qian and Kun, not on these two trigrams. This is similar to the statement in the hexagram Shen (Loss) that "loss of the strong benefits the weak." The Commentary on the Judgment says: movement in danger, great success and uprightness; the movement of thunder and rain fills the heavens and the earth. Zhang Gen says: this movement is beneficial to all things, but for humans it brings difficulty. The Commentary on the Judgment says: heaven is creating the initial chaos, so it is appropriate to establish princes and not to seek comfort. Zhang Gen says: without a common ruler, disorder will only deepen. The Great Image Commentary says: clouds above thunder is Zun; the gentleman takes this as a model to govern the world. Zhang Gen says: rescuing a critical situation and calming disorder is naturally the duty of a gentleman.

初九，盤桓，利居貞，利建侯。象曰：雖盤桓，志行正也；以貴下賤，大得民也。應物則利，治亂則凶。案：初九雖係有為之才，然當屯難之初，伏處在下，未可出而治亂，故曰治亂則凶。原本作始亂，與卦義未協，今改正。六二，屯如邅如，乘馬班如，匪冦婚媾，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。歳寒然後知松柏，擾攘然後見君子。

The line statement for the first line says: hesitating and not advancing, suitable for staying in place and maintaining correctness, suitable for establishing feudal lords. The small image commentary says: although hesitating and not advancing, the direction of one's aspirations is correct; using a noble position to be in a humble position, greatly winning the people's support. Zhang Gen explains: using it to respond to matters is beneficial, using it to pacify chaos is dangerous. (Comment by the editors of the Siku Quanshu: Although the first line is a person of ability, at the beginning of difficulty, it can only remain in a lower position, not yet able to come out to pacify chaos, so it says 'dangerous in dealing with chaos'; the original edition says 'beginning of chaos', which does not fit the meaning of the hexagram, so it is now corrected.) The line statement for the second line says: again in a difficult situation and hesitating, riding a horse in circles without moving forward; the people coming are not bandits, but those coming to propose marriage; the woman maintains correctness and refuses to marry, waiting ten years before marrying. The image commentary says: the difficulty of the second line is because it is above a strong line; waiting ten years to marry is returning to the normal way. Zhang Gen says: pines are recognized only when it is cold, and gentlemen are recognized only when the world is chaotic.

六三，即鹿無虞，惟入于林中，君子幾，不如舍，往吝。屯難之際，失位無應，進退之幾於是乎在，惟君子為能不俟終日也。象曰：即鹿無虞，以從禽也；君子舍之，往吝窮也。六四，乘馬班如，求婚媾。屯道革故。往吉，無不利。以貴求下，利孰大焉。象曰：求而往，明也。不失時故。九五，屯其膏，小貞吉，大貞凶。象曰：屯其膏，施未光也。人主病不廣大，況多難之時乎？上六，乘馬班如，泣血漣如。象曰：泣血漣如，何可長也。上下無交，志當益壯，而乃效兒女之悲，不足道矣。

The line statement for the third line says: Pursuing a wild deer without a familiar forest guide to lead the way, one will only charge blindly into the deep woods; the gentleman sees the signs and knows it is better to give up pursuit, for persisting will lead to regret. Zhang Gen explains: At the time of difficulty and gathering, the third line is neither in the correct position nor supported by anyone, and the key to advancing or retreating lies here. Only the gentleman can make a timely decision without waiting for the day to pass. The small image commentary says: Pursuing a deer without a guide is to pursue animals blindly; the gentleman gives it up, because proceeding further will lead to a difficult situation. The line statement for the fourth line says: Riding a horse in circles without moving forward, going to propose marriage. Zhang Gen says: The way of difficulty and gathering has now changed here. The line statement says: Proceeding is auspicious, nothing is unfavorable. Zhang Gen says: To use a noble position to seek out the virtuous, what could be more beneficial than this? The small image commentary says: Seeking the virtuous and then proceeding is wise. Zhang Gen says: Because the opportunity has not been missed. The line statement for the fifth line says: Accumulating grace without giving it out, small matters are auspicious when holding to the right path, but great matters are ominous when holding to the right path. The small image commentary says: Accumulating grace is not yet sufficient in giving it out. Zhang Gen says: The fault of a ruler is not being broad-minded, and even more so during times of great difficulty. The line statement for the top line says: Riding a horse in circles without moving forward, crying with bloodshot eyes. The small image commentary says: Crying with bloodshot eyes, how can this last? Zhang Gen says: There is no communication between above and below, at this time the spirit should be even stronger, yet it imitates the lamentation of a child, which is not worth mentioning.

坎下艮上。亨。匪我求童，童求我。初筮告，再三瀆，瀆則不告。利貞。彖曰：山下有險，險而止。險在下而止，所以為亨。以亨行時中也。直而溫，寛而栗之謂。匪我求童，童求我，志應也。初筮告，以剛中也。再三瀆，瀆則不告，瀆也。剛而無虐，簡而無傲之謂。蒙以養正，聖功也。守之以愚。

The hexagram of Meng has the lower trigram Kan (Water) and the upper trigram Gen (Mountain). The hexagram statement says: It is smooth. It is not I who seek the child in ignorance, but the child who seeks me. If one asks once, he should be told, but if he persists, it is a violation, and then he should not be told. It is favorable to maintain the upright path. (In the manuscript used by this book, the character 'Meng' is repeatedly missing here, so the hexagram name and 'Tongmeng' are only half complete.) The Commentary on the Judgment says: A mountain below a dangerous situation, encountering danger and stopping, this is Meng. Zhang Gen explains: Danger is below, yet people can stop, so they achieve smoothness. The Commentary on the Judgment says: To apply the way of smoothness, this is in accord with the proper middle path. Zhang Gen says: This is the 'straight yet warm, broad yet firm' mentioned in the Book of Documents regarding education. The Commentary on the Judgment says: It is not I who seek the child in ignorance, but the child who seeks me, because their aspirations are in harmony. If one asks once, he should be told, because Nine in the Second is strong and centered. If he persists in violation, he should not be told, because his attitude is disrespectful. Zhang Gen says: This is the measure of 'strong yet not cruel, simple yet not arrogant'. The Commentary on the Judgment says: To cultivate the upright path in the state of ignorance and uncarved wood, this is the practice that leads to the attainment of sainthood. Zhang Gen says: This is using simplicity to guard him.

象曰：山下出泉。初出於山，莫適所之，之始也；道之以道，可至於海，蒙之終也；不知所以道之，茫然無所歸宿，斯為下矣。君子以果行育徳。乃免於。初六，發，利用刑人，用說桎梏。發蒙之道以威為先，始雖甚艱，終乃甚福，治亦如之。以往吝。之始故。象曰：利用刑人，以正法也。正法所以警之，宥罪所以待之，不少假借之謂。

The Great Image Commentary says: Mountains with springs flowing out, this is the hexagram of Enlightenment. Zhang Gen explains: Springs just coming out of the mountain, not yet knowing where to go, this is the beginning of ignorance; using the right path to guide it, it can flow all the way to the sea, this is the end of ignorance; if one does not know how to guide it, it will be lost and have no destination, thus falling into the lower position. The Great Image Commentary says: The gentleman takes it as a model, using decisive action to cultivate virtue. Zhang Gen says: Only in this way can one be free from ignorance (the character '蒙' is missing after '免于'). The line statement of the first line says: To enlighten the ignorant, it is appropriate to apply punishment to correct people, so that they are released from shackles and chains. Zhang Gen says: The method of enlightenment starts with establishing authority, although it is painful at first, in the end it brings great fortune, and this is the same with governing the country. The line statement continues: If one indulges too much, there will be regret. Zhang Gen says: Because this is the beginning of ignorance (this sentence originally had missing text). The Small Image Commentary says: It is appropriate to apply punishment to correct people, in order to establish the law and order. Zhang Gen says: Establishing the law and order is to warn him, showing leniency is to wait for him to change, not being careless or lenient in the slightest.

九二，包，吉。善救之謂。納婦吉。勿庸疾怨之謂。子克家。象曰：子克家，剛柔接也。夫義婦徳，宜有子焉。六三，勿用取女，見金夫，不有躬，無攸利。此所以為。象曰：勿用取女，行不順也。六四，困，吝。象曰：困之吝，獨逺實也。自棄之謂。六五，童，吉。象曰：童之吉，順以巽也。成王之事。上九，擊。待之盡故。不利為寇，利禦寇。象曰：利用禦寇，上下順也。

The line statement for Nine in the Second says: To embrace ignorance, it is auspicious. Zhang Gen explains: This is being good at helping others. The line statement says: To accept the wife, it is auspicious. Zhang Gen says: This means not to be overly resentful or hateful. The line statement says: The son can carry on the family business. The Small Image Commentary says: The son can carry on the family business, is the union of firmness and softness. Zhang Gen says: When the husband follows righteousness and the wife has proper virtue, naturally they will have a good son. The line statement for Six in the Third says: Do not marry this woman, she loses her virtue when she meets a rich man, and there is no benefit. Zhang Gen says: This is why it is called ignorance (this sentence originally had a missing character). The Small Image Commentary says: Do not marry this woman, because her behavior is not in accordance with the right path. The line statement for Six in the Fourth says: Being trapped in ignorance, there is regret. The Small Image Commentary says: The regret of being trapped in ignorance is because it is isolated from the essence of firmness. Zhang Gen says: This is self-abandonment. The line statement for Six in the Fifth says: Like a child's ignorance, it is auspicious. The Small Image Commentary says: The auspiciousness of childlike ignorance is due to being gentle and humble. Zhang Gen says: This is similar to the case of King Cheng of Zhou, who was young when he ascended the throne and obeyed Duke Zhou. The line statement for Nine at the Top says: To strike away ignorance. Zhang Gen says: Because one must wait until ignorance is completely removed. The line statement says: It is not favorable to be a strong aggressor, but favorable to resist a strong aggressor. The Small Image Commentary says: Favorable to resist a strong aggressor, is because both superior and inferior are in harmony.

乾下坎上。需。交則為屯，不交則為解。有孚，光亨，貞吉，利渉大川。彖曰：需，須也，險在前也。剛健而不□，其義不困窮矣。所以異於蹇，二得之矣。需有孚，光亨，貞吉，位乎天位，以正中也。所以異於屯，五得之矣。利渉大川，往有功也。象曰：雲上於天，需，君子以飲食宴樂。萬物皆得故。

The hexagram of Xū (Need) has the lower trigram Qian (Heaven) and the upper trigram Kan (Water). Zhang Gen explains: When Kan and Qian meet, it becomes the hexagram Zun (Obstruction); if they do not meet, it becomes the hexagram Jie (Release). The hexagram statement says: If one maintains sincerity, there will be brightness and smoothness, upholding the right path brings good fortune, and it is appropriate to cross a great river. The Commentary on the Judgment says: What is meant by Need is waiting, because difficulties still lie ahead. Being strong and upright without falling intopredicament (the character for 'trouble' is missing, according to The Zhou Changes it should be '困境'), by principle one will not fall into hardship. Zhang Gen says: This is exactly where the hexagram of Xū differs from the hexagram of Jian (Obstruction), and the line Nine in the Second has captured this meaning. The Commentary on the Judgment says: Need, maintaining sincerity, brightness and smoothness, upholding the right path brings good fortune, because Nine in the Fifth is in the position of Heaven, and is both central and upright. Zhang Gen says: This is exactly where the hexagram of Xū differs from the hexagram of Zun (Obstruction), and the line Nine in the Fifth has captured this meaning. The Commentary on the Judgment says: Appropriate to cross a great river, is because going forward can achieve success. The Great Image Commentary says: Clouds rising to the sky is Need, the gentleman takes this as a model, calmly enjoying food and music to wait for the right time. Zhang Gen says: Because all things have found their proper place.

初九，需于郊，利用恆，無咎。處難之初故。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。乾之體故。雖小有言，以吉終也。義不勝故。九三，需于泥，致寇至。密邇於難故。象曰：需于泥，災在外也；自我致寇，敬慎不敗也。過剛不中，猶有待故。

The first line statement says: Waiting in the outskirts, it is appropriate to maintain the usual state, and there will be no mistakes. Zhang Gen explains: Because it is at the initial stage of danger. The Small Image Commentary says: Waiting in the outskirts means not advancing into danger; maintaining the usual state leads to no mistakes, which is not losing the conventional way. The second line statement says: Waiting on the sandy ground, there is a slight dispute, but eventually it brings good fortune. The Small Image Commentary says: Waiting on the sandy ground means being comfortably in the central position. Zhang Gen says: Because it is the trigram of Qian. The Small Image Commentary says: Although there is a slight dispute, it eventually ends in good fortune. Zhang Gen says: Because it cannot argue its case. The third line statement says: Waiting in the mud, strong enemies come. Zhang Gen says: Because it is already close to danger. The Small Image Commentary says: Waiting in the mud means the disaster is still outside; the strong enemies come because of one's own actions, but as long as one is respectful and cautious, there will be no failure. Zhang Gen says: The third line is overly strong and not in the central position, but it is good that it still knows to wait.

六四，需于血，出自穴。象曰：需于血，順以聽也。待傷而出，亦已晚矣。九五，需于酒食，貞吉。險難既平，徳澤既降，天下宴樂之時。象曰：酒食貞吉，以中正也。萬□庶民，惟中正之供耳。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。處卦之外，不與物爭，三陽彚進於己無嫌，能敬以待之，可無虞也。

The line statement for the fourth line says: waiting in blood, emerging from a pit. The Small Image Commentary says: waiting in blood is to be flexible and to follow the situation. Zhang Gen explains: to emerge after being wounded is already too late. The line statement for the fifth line says: waiting in wine and food, maintaining the right course brings good fortune. Zhang Gen says: this is when danger has passed, grace has descended, and the world enjoys peace and festivity. The Small Image Commentary says: waiting in wine and food while maintaining the right course brings good fortune because the fifth line is both central and upright. Zhang Gen says: the people under heaven need nothing more than the sustenance of a just and upright ruler (the character following '万' is missing). The line statement for the top sixth line says: falling into a pit, three unexpected guests arrive, and one treats them with respect, ultimately leading to good fortune. The Small Image Commentary says: unexpected guests arrive and are treated with respect, ultimately leading to good fortune; although the line is not in the proper position, there is no great misfortune. Zhang Gen says: the top sixth line is outside the hexagram, not competing with others. The three yang lines below approach it together. It does not suspect them, and by treating them with respect, it can avoid trouble.

坎下乾上。訟：有孚窒惕，中吉，終凶。利見大人，不利渉大川。彖曰：訟，上剛下險，險而健，訟。此所以異於需。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；不利渉大川，入于淵也。訟之不可如此，故聖人反覆戒焉。象曰：天與水違行，訟。天左旋，水東注，此訟之端。君子以作事謀始。所以防訟。

The hexagram of Strife has the lower trigram Kan (Water) and the upper trigram Qian (Heaven). The hexagram statement says: having sincerity but being blocked, thus being cautious; stopping halfway brings good fortune, but continuing to fight to the end brings misfortune. It is favorable to meet a great person, but unfavorable to cross a big river. The Commentary on the Judgment says: the upper trigram is strong and the lower trigram is dangerous, both dangerous and strong, hence strife. Zhang Gen explains: this is the difference between the hexagram of Strife and the hexagram of Waiting. The Commentary on the Judgment says: having sincerity but being blocked, thus being cautious; stopping halfway brings good fortune, because the strong line comes down and occupies the central position; continuing to fight to the end brings misfortune, because strife cannot reach a conclusion; being favorable to meet a great person is because it values uprightness and correctness; being unfavorable to cross a big river is because it leads to falling into a deep abyss. Zhang Gen says: strife should not be carried to such an extreme, so the sage repeatedly warns against it. The Great Image says: the movement of Heaven and Water are opposite, hence strife. Zhang Gen says: Heaven moves to the left, Water flows to the east, hence the origin of strife. The Great Image says: the gentleman takes it as a model, planning thoroughly at the beginning of doing something. Zhang Gen says: this is to prevent strife in advance.

初六，不永所事，小有言，終吉。猶所謂果而已，不敢取強焉。象曰：不永所事，訟不可長也；雖小有言，其辯明也。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。上有好者下必有甚，君無尤焉。六三，食舊徳，貞厲，終吉。或從王事，無成。食徳雖未至於訟，然有訟之端矣，為能從之，所以異於二而終吉也。以此從王事亦可以免。成，猶成事不說之成。象曰：食舊徳，從上吉也。非始事故。

The first line statement says: Do not prolong the dispute, there is a little verbal conflict, and in the end it is auspicious. Zhang Gen explains: This is like what the Analects says, "It is enough to accomplish it," meaning that if something can be settled, it should be settled, and one should not be overly forceful. The small image commentary says: Not prolonging the dispute is because disputes should not be prolonged; although there is a little verbal conflict, the right and wrong is ultimately clarified. The second line statement says: The dispute cannot be won, so he retreats, and thus his fief of three hundred households is not afflicted by calamity. The image commentary says: When the dispute cannot be won, one retreats and hides; when a lower position disputes with a higher position, the calamity is like reaching out to pick something up, which is easy to bring about. Zhang Gen says: If there is someone above who likes this, there must be someone below who takes it further, so if it is truly pursued, the ruler is not without responsibility. The third line statement says: Enjoying the old benefits from ancestors, keeping upright yet being cautious, in the end it is auspicious. Or, participating in royal affairs without claiming the achievement. Zhang Gen says: Enjoying the old benefits has not yet reached the point of dispute, but the signs of dispute have already appeared; since the third line can follow the superior, it is different from the second line and ultimately auspicious. Using this attitude to participate in royal affairs, one can also avoid calamity. This "cheng" (成就) is like the "cheng" (成就) in the Analects, "cheng shi bu shuo" (do not speak of completed matters). The image commentary says: Enjoying the old benefits and following the superior brings auspiciousness. Zhang Gen says: Because it is not initiated by oneself.

九四，不克訟，復即命，渝，安貞吉。聞理而止，不遂而遁。象曰：復即命，渝，安貞，不失也。九五，訟元吉。中不取強，正則我直，訟之元吉孰大於是。象曰：訟元吉，以中正也。此天下所以利見而願質焉。上九，或錫之鞶帶，終朝三禠之。象曰：以訟受服，亦不足敬也。取強之辱如此。

The fourth line statement says: In a dispute, if you cannot win, you should return to listen to the right way, change your attitude, and be content with uprightness, which brings good fortune. Zhang Gen explains: This refers to stopping immediately upon hearing the right way, no longer being stubborn, but retreating and avoiding. The Small Image Commentary says: Returning to listen to the right way, changing one's attitude, and being content with uprightness, there is no mistake. The fifth line statement says: Resolving the dispute brings great good fortune. Zhang Gen says: Being in the center means not being overbearing, and uprightness ensures a just position, so resolving the dispute with great good fortune, is there anything greater than this? The Small Image Commentary says: Resolving the dispute brings great good fortune because the fifth line is both central and upright. Zhang Gen says: This is why everyone in the world is happy to see him and willing to ask him to judge right and wrong. The top line statement says: Perhaps because of winning a dispute, one is rewarded with a wide belt, but by the next morning, it is taken away three times. The Small Image Commentary says: Official robes obtained through litigation are not worthy of respect. Zhang Gen says: This is the kind of disgrace brought by being overbearing and eager to win.

坎下坤上。師：貞，丈人吉，無咎。彖曰：師，眾也；貞，正也。能以眾正，可以王矣。丈人之義如此。剛中而應，行險而順，以此毒天下而民從之，吉又何咎矣。感而後動之謂應，我直彼曲之謂順。兵凶器，惟如此然後可以免於咎，甚於訟故也。象曰：地中有水，師。伍法示仿焉。君子以容民畜眾。惟如此然後為有名。

The hexagram of the Army is composed of the lower trigram Kan (Water) and the upper trigram Kun (Earth). The hexagram statement says: To go to war should be done with uprightness; if led by an experienced and steady elder, it will be auspicious and without error. The Commentary on the Judgment says: The term "teacher" refers to the multitude; the term "uprightness" refers to the right path. To lead the multitude along the right path can accomplish the king's great cause. Zhang Gen explains: The meaning of "elder" is precisely here. The Commentary on the Judgment says: Nine in the Second is strong and upright, located in the center, and corresponds with both above and below. He moves through perilous circumstances yet remains gentle and yielding. By this way, the world suffers a little, but the people still follow him; thus it is auspicious and where is there error? Zhang Gen says: To act in response to a call is called "correspondence," and when our cause is just and the enemy's is wrong, it is called "smoothness." War is a weapon of misfortune; only by reaching this point can one avoid error, for its consequences are far more severe than those of litigation. The Great Image says: Water stored in the earth is the Army. Zhang Gen says: This is to emulate the discipline of military units. The Great Image says: The gentleman takes this as a model, to receive the people and nurture the multitude. Zhang Gen says: Only in this way can an army have a just cause for its campaign.

初六，師出以律，否臧凶。象曰：師出以律，失律凶也。師以嚴為貴，故初失律，三輿尸，四左次，五弟子，則皆凶，其有功者惟二而已；至上六則又以柔終焉，惡夫黷也。九二，在師中，吉，無咎，王三錫命。象曰：在師中吉，承天寵也。從順天討故。王三錫命，懐萬也。兼愛夫民故。

The first line statement says: To go to war requires discipline; if discipline is lacking, there will be danger. The Small Image Commentary says: To go to war requires discipline; losing discipline brings danger. Zhang Gen explains: Governing an army values strictness and clarity, so the first line losing discipline, the third line returning with corpses, the fourth line retreating and taking up position, the fifth line allowing the second son to lead, these lines are all ominous. Only the second line is truly successful. When reaching the top line, it concludes with gentleness and compliance, showing disapproval of rash warfare. The second line statement says: Being in the army yet maintaining the middle path brings good fortune, without fault, the king issues three mandates of commendation. The Image Commentary says: Being in the army and maintaining the middle path brings good fortune, because it receives the favor of heaven. Zhang Gen says: Because he follows the will of heaven in his campaign. The Image Commentary says: The king issuing three mandates of commendation is to pacify all the states. Zhang Gen says: Because he loves all the people.

六三，師或輿尸，凶。象曰：師或輿尸，大無功也。初，事之始，失律而已；三，事之成，故有輿尸之象焉。六四，師左次，無咎。象曰：左次無咎，未失常也。左次，不能用眾之謂。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。田以教戰而已，執言問罪而已，故雖不剛無害。若夫欲用師，惟長子為可。何則？民素服其貴也，雖未必有功，然未有輿尸之患焉。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，必亂也。賚之師是已。茍小人是用，則師復起矣。

The line statement for the third line says: The army may return with corpses dragged along in carts, which is ominous. The Small Image Commentary says: The army returning with corpses is a sign of no military success. Zhang Gen explains: The first line represents the beginning of an affair, which is merely a loss of discipline; the third line represents the affair already completed, hence the image of returning with corpses. The line statement for the fourth line says: The army retreats to the rear and camps, which is without fault. The Image Commentary says: Retreating and camping without fault is not losing the established order. Zhang Gen says: The term 'left retreat' means the inability to use the masses. The line statement for the fifth line says: There are wild animals trampling the crops in the fields, it is appropriate to issue orders to punish them, which is without fault. Letting the eldest son lead the army, if the younger son is involved, corpses will be dragged back, and even following the correct path is ominous. The Image Commentary says: The eldest son leading the army is acting in the middle way; the younger son dragging corpses back is an improper appointment. Zhang Gen says: Hunting is merely an opportunity for military training, and punishment is merely clarifying guilt, so even if not sufficiently fierce, it is acceptable. As for actually using the army, only the eldest son can do so. Why? Because the people have always respected his status, even if he does not achieve military success, there will be no danger of dragging corpses back. The line statement for the sixth line says: The Son of Heaven issues orders, bestowing fiefs upon the feudal lords and continuing the families of the officials, but the common people should not be appointed. The Image Commentary says: The Son of Heaven issuing orders is to determine merit; the common people should not be appointed, for appointing them will surely cause disorder. Zhang Gen says: This is what the Book of Poetry calls 'Lai', which means returning from a campaign to commend merit and distribute rewards; if the common people are appointed, military action will have to be renewed.

坤下坎上。比：吉。原筮元永貞，無咎。不寧方來，後夫凶。彖曰：比，吉也；比，輔也，下順從也。此所以吉。原筮元永貞無咎，以剛中也。此戒於私，不慎必爭。不寧方來，上下應也。非獨順從而已。後夫凶，其道窮也。所謂後服者必凶。象曰：地上有水，比。先王以建萬國，親諸侯。比孰大焉。

The hexagram of "Comparison" has the lower trigram as坤 (Earth) and the upper trigram as坎 (Water). The hexagram statement says: To be close and compare, it is auspicious. Investigating the origin and repeatedly consulting, one obtains a result that is original, enduring, upright, and firm, without error. Unstable states come to submit, but the last one to come will be dangerous. The Commentary on the Judgment says: Comparison is auspicious; comparison means to assist, with the lower yielding to the upper. Zhang Gen explains: This is the reason for its auspiciousness. The Commentary on the Judgment says: Investigating the origin and repeatedly consulting, obtaining a result that is original, enduring, upright, and firm, without error, is because the nine in the fifth is strong and upright in the center. Zhang Gen says: This warns people not to harbor private intentions and to be careless, which will inevitably lead to conflict. The Commentary on the Judgment says: Unstable states coming to submit is the mutual resonance between above and below. Zhang Gen says: It is not only one-sided yielding. The Commentary on the Judgment says: The last one to come is dangerous, because his path has already been cut off. Zhang Gen says: This is what is meant by the last to submit will surely meet misfortune. The Image Commentary says: Water on earth is comparison. The former kings took this as a model, establishing myriad states and drawing near the feudal lords. Zhang Gen says: Is there a greater way of close comparison than this?

初六，有孚比之，無咎。有孚盈缶。虛中而質，誠應之象。終來有它吉。當比之初，無應乎外，然而上比於賢也，茍能強而附之，可以無咎，至誠而已，則終與之同升矣，故曰有它吉。因不失其親，亦可宗之謂乎。象曰：比之初六，有它吉也。六二，比之自內，貞吉。象曰：比之自內，不自失也。雖以陰居陰，然中正而應故吉。

The first line statement says: Going to attach oneself with sincerity will not result in error. The line statement also says: Sincerity is full like a jar. Zhang Gen explains: The jar is hollow and simple, which is the image of sincerity attracting people. The line statement says: There will be unexpected good fortune. Zhang Gen says: At the beginning of attachment, the first line is outside the outer trigram and has no proper correspondence, yet it attaches itself upward to the virtuous. As long as one makes an effort to attach, there will be no error, relying only on utmost sincerity. In the end, it will be able to advance together with the virtuous, so it says 'there is unexpected good fortune'. This is probably what the Analects refers to when it says 'not losing one's kinship, one can be relied upon'. The Small Image Commentary says: The first line of the ratio trigram will have unexpected good fortune. The second line statement says: Attaching from within, maintaining the correct position brings good fortune. The Small Image Commentary says: Attaching from within, one does not lose oneself. Zhang Gen says: The second line, although a yin line in a yin position, is both central and correct and corresponds with the ninth line of the fifth position, so it brings good fortune.

六三，比之匪人。順乎上六故。象曰：比之匪人，不亦傷乎。君子所以居必擇鄉，遊必擇士。六四，外比之，貞吉。象曰：外比於賢，以從上也。水性趨下而四得位故。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。惟正中為能顯。舍逆取順，失前禽也。邑人不誡，上使中也。田有驅噪逐奔之義，邑人不誡，天下可知。葢中正以觀天下，不求於物而物自歸焉，莫不取於中正，區區上六何足為累乎？舜之舞干，葢得之矣。上六，比之無首，凶。象曰：比之無首，無所終也。

The line statement for the third line says: The one you are close to is not the one you should be close to. Zhang Gen explains: Because it is following the sixth at the top. The Small Image Commentary says: To be close to the wrong person is not very tragic. Zhang Gen says: Therefore, a gentleman must choose his place of residence carefully and his companions carefully. The line statement for the fourth line says: To go out and be close to others, maintaining correctness brings good fortune. The Small Image Commentary says: To go out and be close to the virtuous is to follow the superior nine in the fifth line. Zhang Gen says: Water flows downward, and the fourth line is in the proper position, so it is like this. The line statement for the fifth line says: To illuminate and be close to the world, the king hunts but drives from three sides, letting the animals that run toward him go free, not even needing to specially warn the people of his territory, which brings good fortune. The Small Image Commentary says: The good fortune of being close in a bright way is because the nine in the fifth line is both central and upright. Zhang Gen says: Only being upright and central can bring brightness without concealment. The Small Image Commentary says: To abandon those that run away against the current and take only those that come in the right direction, so the animals that run toward him are let go; the people of the territory do not need to be warned, because those above govern them with the middle way. Zhang Gen says: Hunting naturally involves driving and chasing, but even the people of his own territory do not need to be warned beforehand, so what is the situation of the world like? Perhaps by observing the world with the way of central uprightness, one does not need to force external things, and external things naturally come to him. Everyone follows the central uprightness, so how could a small six at the top be a burden? Yu Shun danced the dry feathers in the court and the people of Miao submitted on their own, perhaps he understood this principle. The line statement for the sixth at the top says: Being close without a leader, dangerous. The Small Image Commentary says: Being close without a leader, there will be no good ending.

乾下巽上。小畜：亨，密雲不雨，自我西郊。所畜小故。彖曰：小畜，柔得位而上下應之，曰小畜。位非中正故。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。西方收斂之地，故以懿文徳為貴。象曰：風行天上，小畜。異於觀矣。君子以懿文徳。始於自益。

The hexagram of Xiao Xu is composed of the lower trigram Qian (Heaven) and the upper trigram Xun (Wind). The hexagram statement says: It is smooth, with thick clouds gathering but no rain falling, clouds coming from the western suburbs. Zhang Gen explains: Because the power being accumulated is still small. The Commentary on the Judgment says: In the hexagram of Xiao Xu, the sixth line in the fourth position, which is a yao of yin, is in the correct position, and all five yang yao above and below respond to it, hence called Xiao Xu. Zhang Gen says: Because the position of the sixth line in the fourth is not in the center and does not maintain correctness. The Commentary on the Judgment says: It is strong and vigorous yet humble, with a yang yao in the center and its aspirations being carried out, hence it is smooth. Thick clouds without rain indicate that the yang energy is still moving upward; clouds coming from the western suburbs indicate that the grace has not yet been extended. Zhang Gen says: The west is the place where all things are gathered and stored, so this hexagram values cultivating refined virtue. The Great Image says: Wind moving across the sky, which is Xiao Xu. Zhang Gen says: This is quite different from the hexagram Guan (Observation), which says "wind moving across the earth." The Great Image says: The gentleman takes this as a model, cultivating his refined virtue. Zhang Gen says: This should start with self-improvement.

初九，復自道，何其咎，吉。象曰：復自道，其義吉也。小畜之初，有應於上，吾斯未信，量力而止，豈徒免賊夫之譏，且無自傷之患。九二，牽復，吉。象曰：牽復在中，亦不自失也。雖無初自知之幾，亦免夫三不勝任之辱。九三，輿說輻，夫妻反目。象曰：夫妻反目，不能正窒也。重剛不中，其理固然。然身不行道，不行於妻子，況能任重乎？盆成括是已。

The first line statement says: Returning to one's own proper path, where could there be a mistake, it is auspicious. The Small Image Commentary says: Returning to one's own proper path, by reason it is auspicious. Zhang Gen explains: In the initial stage of small accumulation, the first line has the fourth line corresponding to it, but it is like Zidao Kui who said, "I have not yet fully trusted this," measuring one's own strength and stopping. In this way, it not only avoids the criticism of "stealing another man's son," but also avoids self-inflicted calamity. The second line statement says: Being pulled along to return, it is auspicious. The Image Commentary says: Being pulled along to return and occupying the central position, one does not lose oneself. Zhang Gen says: Although the second line does not possess the initial sensitivity of the first line, it still avoids the disgrace of the third line. The third line statement says: The spokes of the chariot fall off, husband and wife turn against each other. The Image Commentary says: Husband and wife turning against each other is because they cannot properly regulate and restrain their household. Zhang Gen says: The third line has two overlapping strong lines without occupying the central position, so this is inevitable. Moreover, since one does not walk the proper path, even one's wife and children cannot be controlled, how can one bear great responsibility? This is exactly the case of Peng Cheng Kuai as mentioned by Mencius.

六四，有孚，血去惕出，無咎。象曰：有孚惕出，上合志也。上雖貞孚，所畜未大，以弱制強，不免於傷，懼以終始，庶可無咎。九五，有孚攣如，富以其鄰。象曰：有孚攣如，不獨富也。居位得中而乃攣如，不能獨富，所畜小故也。上九，既雨既處，尚徳載，婦貞厲，月幾望，君子征凶。象曰：既雨既處，徳積載也；君子征凶，有所疑也。懿徳之極，雖可施為，所畜者小，當思危滿，與夫大畜之上九異矣。

The line statement for the fourth line says: With sincerity in heart, the calamity of bloodshed is removed, and the feeling of caution is dispelled, there will be no mistake. The Small Image Commentary says: With sincerity and the removal of caution, it is in harmony with the will of the superior. Zhang Gen explains: Although the superior is upright and sincere, the accumulated strength is still not great enough. To restrain the strong with the weak, there will inevitably be some damage. Only by maintaining caution throughout can one manage to avoid mistakes. The line statement for the fifth line says: With sincerity in heart and connecting with others, sharing prosperity with neighbors. The Image Commentary says: With sincerity and connecting with others, it is not to monopolize prosperity. Zhang Gen says: The fifth line is in the central position, yet still needs to connect with others and cannot be prosperous alone, precisely because its accumulated strength is small. The line statement for the top line says: The rain has already fallen, the matter has already been settled, this is due to virtue accumulated to its full extent; a woman holding to this will be in danger, the moon is nearly full, and for a gentleman to go to war at this time will be dangerous. The Image Commentary says: The rain has already fallen, the matter has already been settled, this is due to virtue accumulated to its full extent; the danger for a gentleman to go to war is due to doubt. Zhang Gen says: Virtue has reached its peak, although one can take action, the accumulated strength is still limited. At this time, one should think about danger and fullness, which is completely different from the top line of the Great Accumulation hexagram, "What is the great path in the sky."

兌下乾上。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。剛莫如虎而柔能勝之，禮之可尚如此。剛中正，履帝位而不疚，光明也。上健下順，盡為辟之義。象曰：上天下澤，履。君子以辨上下，定民志。正名分為本。

The hexagram of "Foot" has the lower trigram Dui (Lake) and the upper trigram Qian (Heaven). The hexagram statement says: stepping on a tiger's tail, the tiger does not bite, and it is smooth and prosperous. The Commentary on the Judgment says: "To step" means the soft following the hard. Because it is harmonious and顺应 Qian, it steps on the tiger's tail without being bitten, hence it is smooth and prosperous. Zhang Gen explains: there is no more fierce than a tiger, yet the gentle can overcome it, and this is the value of propriety. The Commentary on the Judgment says: Nine in the Fifth is strong, upright, and just, ascending to the throne with an unshaken heart, and shining brightly. Zhang Gen says: above is strong, below is gentle, thus the principle of being a ruler is fully explained. The Great Image Commentary says: above is Heaven, below is Lake, which is "Foot." The gentleman takes it as a model, distinguishing the positions of above and below, and calming the people's hearts. Zhang Gen says: everything should be based on proper position.

初九，素履往，無咎。象曰：素履之往，獨行願也。所謂無入而不自得。九二，履道坦坦，幽人貞吉。象曰：幽人貞吉，中不自亂也。上無應而不比於三，依乎中庸，遁世不見知而不悔者也。六三，能視，跛能履，履虎尾，咥人，凶。武人為于大君。有其志而無其才，處非其位而不度時之可否者也，惟於武人為宜，職在犯難故也。象曰：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。

The first line statement says: To act with one's original nature and simple heart will not lead to mistakes. The Small Image Commentary says: To act simply and proceed is to fulfill one's own aspirations alone. Zhang Gen explains: This is what the Doctrine of the Mean refers to as 'being at ease in all situations'. The second line statement says: The path is smooth, and the person who lives in seclusion maintains correctness and brings good fortune. The Image Commentary says: The person who lives in seclusion maintains correctness and brings good fortune, because his mind remains undisturbed. Zhang Gen says: The second line has no proper matching line, nor does it approach the third line, and it only acts according to the middle way. This is exactly the kind of person who retreats from the world, remains unknown, yet does not regret. The third line statement says: To look with an eye that is blind, to walk with legs that are lame, and to step on a tiger's tail and be bitten, brings danger; this refers to a warrior attempting to act as a great ruler ('can see' originally lacks the character 'miao'). Zhang Gen says: Such a person has the spirit but lacks the ability, occupies an inappropriate position, and does not consider the feasibility of the situation. Such a nature is only suitable for a warrior, because the duty of a warrior is to take risks and face danger. The Image Commentary says: To look with an eye that is blind does not mean to see clearly; to walk with legs that are lame does not mean to walk properly; the danger of being bitten is due to an improper position; a warrior attempting to act as a great ruler is due to excessive ambition.

九四，履虎尾，訴訴，終吉。所謂在上位不陵下，在下位不援上者也。象曰：訴訴終吉，志行也。九五，夬履，貞厲。象曰：夬履貞厲，位正當也。履而泰然後安，五以剛克者也，其來泰乎？上九，視履考祥，其旋元吉。乾剛之極，下應乎三，所謂和而至者，其是之謂乎？進極當返，物之理也。象曰：元吉在上，大有慶也。徳之基故。

The fourth line statement says: Treading on a tiger's tail, being cautious and fearful, eventually leads to good fortune. Zhang Gen explains: This is the kind of person described in the Doctrine of the Mean, who does not oppress those below when in a high position, nor flatter those above when in a low position. The Small Image Commentary says: Being cautious and fearful yet ultimately achieving good fortune, indicates that one's aspirations are carried out. The fifth line statement says: A strong and decisive action on the ground, maintaining correctness may still involve danger. The Image Commentary says: A strong and decisive action, maintaining correctness involves danger, because the line is in the proper position of honor. Zhang Gen says: Only when the action reaches a state of ease and stability can it be secure; the fifth line is a person who achieves success through strength, and it is likely that it will move towards the Qian hexagram next. The top line statement says: Reviewing one's journey to examine good or bad fortune, if the movement is complete and harmonious, it is a great good fortune. Zhang Gen says: The top line is at the extreme of the Qian hexagram's strong yang, and it corresponds with the sixth line in the third position. The Book of Rites says 'harmonious and reaching its full extent,' which probably refers to this. When reaching the extreme, one should return, which is the natural order. The Small Image Commentary says: Great good fortune while being in a high position, brings great blessings. Zhang Gen says: Because rites are the foundation of virtue.

上經：泰、否、同人、大有、謙、豫、隨、蠱、臨、觀。乾下坤上。泰：小往大來，吉，亨。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。上下交而其志同，然後為泰，非咸有一徳其可乎？象曰：天地交，泰。后以財成天地之道，輔相天地之宜，以左右民。泰者中和之極致也，爕理寅亮，此正其時，非君聖臣賢千載之會，不可與此。

This volume includes the hexagrams: Tai, Pi, Tongren, Dayou, Qian, Yu, Sui, Gu, Lin, and Guan. The structure of the Tai hexagram has the lower trigram Qian (Heaven) and the upper trigram Kun (Earth). The hexagram statement says: the weak and yin move outward, the strong and yang move inward, which is auspicious and smooth. The Commentary on the Judgment says (originally missing the character "彖"): Tai is when the small moves outward and the great comes inward, which is auspicious and smooth. This is because heaven and earth interact and all things become connected, and the upper and lower parts communicate and share the same will. The inner part is yang and the outer part is yin, the inner part is strong and vigorous while the outer part is soft and compliant, the inner part is the gentleman and the outer part is the petty person. The way of the gentleman grows day by day, while the way of the petty person declines day by day. Zhang Gen explains: only when the upper and lower parts communicate and share the same will can Tai be achieved; without the ruler and ministers all having the same virtue, how could this be possible? The Great Image Commentary says: the interaction of heaven and earth is Tai. The ruler takes this as a model, regulates and completes the way of heaven and earth, supports and coordinates with the suitability of heaven and earth, to protect the people. Zhang Gen says: Tai is the ultimate of harmony and balance. Regulating the yin and yang, respecting and honoring the mandate of heaven, is exactly what should be done at this time. Without the rare meeting of a sage ruler and virtuous minister, there is no qualification to participate in such a cause.

初九，拔茅茹，以其彚，征吉。象曰：拔茅征吉，志在外也。不出不足以為君子。九二，包荒，用馮河，不遐遺，朋亡，得尚于中行。不如是不足以致中和、位天地、育萬物。尚中行，大有為之君，成光大可顯之業。象曰：包荒，得尚于中行，以光大也。中行之事，包荒為尤難。

The first line statement says: Pulling up wild grass, the roots are pulled out together, similar things are connected and move together, going on a military campaign is auspicious. The small image commentary says: Pulling up wild grass and going on a military campaign is auspicious, because the will is outside. Zhang Gen explains: If one does not go out to act, he is not qualified to be a gentleman. The second line statement says: Being able to include and tolerate chaos, daring to walk across a great river on foot, not missing distant people, not forming factions for private gain, only then is one qualified to walk the middle path. Zhang Gen says: Without doing this, one cannot reach the state of harmony, stabilize the heavens and earth, and cultivate all things. What is meant by valuing the middle path is that a great and accomplished ruler achieves a grand and illustrious achievement. The image commentary says: Being able to include and tolerate chaos and being qualified to walk the middle path, is because the mind is bright and vast. Zhang Gen says: Among the things of walking the middle path, 'including and tolerating chaos' is the most difficult to achieve.

九三，無平不陂，無往不復，艱貞無咎。日中則昃，月盈則食，惟亂乃能有其治，惟亡乃能保其存。勿恤其孚，于食有福。上下之交於此已極，茍患失之，將焉用彼相哉？象曰：無往不復，天地際也。

The third line statement says: There is no constant level without inclination, no constant movement without return; to remain upright in hardship will not result in error. Zhang Gen explains: When the sun reaches noon it begins to set, when the moon is full it begins to wane; only by constantly thinking of disorder can one preserve order, and only by constantly thinking of loss can one preserve existence. The line statement continues: There is no need to worry, for as long as one is sincere, there will be blessings in the enjoyment of official salary. Zhang Gen says: The communication between above and below has reached its peak here; if one only worries about losing official position, then what is the use of having ministers to assist? The Small Image Commentary says: There is no constant movement without return, because here is the boundary where heaven and earth meet.

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。南有嘉魚，太平君子至誠樂與賢者共之之詩。斷章言翩翩者鵻，烝然來思，言人主至誠與賢，久而格於天下，則賢者元事於引去；若鵻然誠有所託，則翩然來矣。其義與泰之六四同。蓋泰之君能下下不已，故賢者始則以其彚征，終則以其鄰至，非利祿之謂也，蓋欲行其道以遂其素志云耳。

The line statement for the fourth line says: It flies down lightly, not rich but accompanied by neighbors, without needing instruction there is mutual trust. The small image commentary says: It flies down lightly without being rich because the three yin lines above have lost the yang essence; without needing instruction there is trust because it comes from the heart. Zhang Gen explains: The poem "Nan You Jia Yu" from the "Small Ya" section of the "Book of Songs" is a poem about the sincere willingness of virtuous gentlemen to share with the wise. Taking the lines "Pian pian zhe Zhu, Zheng ran lai si" to illustrate: the ruler sincerely treats the virtuous, and over time, this moves the world, so the virtuous no longer wish to retreat; just as the doves, if there is a true place to rely on, naturally come in flocks. This meaning is similar to that of the fourth line of the Tai hexagram. Probably because the ruler of Tai can continuously humble himself and treat the virtuous with respect, the virtuous first come out of their own kind, and finally come with their neighbors; this is not for the sake of wealth and rank, but to promote their own way and realize their lifelong aspirations.

六五，帝乙歸妹，以祉元吉。王公尊賢，於是為盛。象曰：以祉元吉，中以行願也。蓋惟皇極可以斂五福於身而敷錫於庶民。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。物極則反，理之必然，惟聖人然後持滿有道。

The line statement of the fifth line says: King Yi married off his daughter, thus obtaining blessings and great good fortune. Zhang Gen explains: The king and ministers honor the virtuous, and this is the most complete expression of that practice. The Small Image Commentary says: Thus obtaining blessings and great good fortune, this is achieving one's aspirations through the middle path. Zhang Gen says: Perhaps only the "Huang Ji" (the "Classic of Documents")'s "Huang Ji" can gather the five blessings into oneself and distribute them universally to the people. The line statement of the top sixth line says: The city walls collapse and people return to the moat, do not go to war, only issue orders within one's own territory, maintaining correctness but with regret. The Small Image Commentary says: The city walls collapsing and returning to the moat indicates that the orders have already become chaotic. Zhang Gen says: When things reach their extreme, they must reverse, this is a natural law; only the sage knows how to hold a full vessel without spilling it.

坤下乾上。否之匪人。言否之匪人，則泰之必得君子可知。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，上下不交而天下無也。變志言無，極論其弊。內陰而外陽，內柔而外剛。變健順而言剛柔，推本其所自也。內小人而外君子，小人道長，君子道消也。象曰：天地不交，否。君子以儉徳辟難，不可榮以祿。逺害莫若儉，全生莫若容。

The hexagram of "Pu" has the lower trigram as "Kun" (Earth) and the upper trigram as "Qian" (Heaven). The hexagram statement says: in times of blockage, the person in power is not the right one. Zhang Gen explains: saying that in the time of "Pu" the person in power is not the right one, in reverse it shows that in the hexagram of "Tai" the gentleman must certainly have gained the position. The hexagram statement continues: it is not favorable for the gentleman to maintain his correct path; the strong yang moves outward, while the weak yin moves inward. The "Commentary on the Judgment" says: in times of blockage, the person in power is not the right one, it is not favorable for the gentleman to maintain his correct path; the strong moves outward, the weak moves inward. This is when heaven and earth do not interact, and all things are not communicated; when above and below do not communicate, the world cannot be a state (the word "state" is missing after "world"). Zhang Gen says: the "Commentary on the Judgment" changes the wording to say "no," which points out the extreme of the evils of this era. The "Commentary on the Judgment" says: inside is yin and outside is yang; inside is soft and outside is strong. Zhang Gen says: here it does not say "strong and gentle" but instead says "strong and weak," aiming to trace back to their origins. The "Commentary on the Judgment" says: inside is the petty person and outside is the gentleman; the way of the petty person grows day by day, while the way of the gentleman declines day by day. The "Image Commentary" says: when heaven and earth do not interact, this is "Pu." The gentleman takes it as a model, practicing frugality and avoiding calamity, not using official rank to show off. Zhang Gen says: there is no better way to avoid calamity than frugality, and no better way to preserve life than to be tolerant.

初六，拔茅茹，以其彚，貞吉，亨。象曰：拔茅貞吉，志在君也。於否見聖人惡亂之深、憂君之切、愛民之志。處下則相與守正以養其徳，在位則包承委順以伺其隙；隙未可乘，則辭尊居卑以俟之；有隙可治，則引其黨類以決之；決之能退，則戒懼以守之，務本以絶之：是無念而不在於君也。雖然，惟有大人之才然後可以預此，不然則適以益亂而已，黨錮之君子是已。

The line statement for the first line says: Pulling up the wild grass, the roots are pulled out together, similar things are connected, keeping to the correct path brings good fortune and smoothness. The small image commentary says: Pulling up the wild grass and keeping to the correct path brings good fortune, indicating the mind is fixed on the sovereign. Zhang Gen explains: From the hexagram of opposition, we can see the sage's deep hatred of disorder, his deep concern for the sovereign, and his sincere care for the people. A gentleman in a low position encourages others to keep to the correct path in order to cultivate virtue; if he is already in a position of authority, he should be tolerant and compliant in order to wait for the right opportunity. If the opportunity is not yet ripe, he should resign from his high position and retreat to a lower position to wait; when the opportunity for rectification arises, he should recommend like-minded people to make decisions together; after the wicked are removed, he should be cautious and fearful in maintaining the situation, and deal with the root cause to cut off the source of disaster: this is how all thoughts are focused on the sovereign. Although this is so, only those with great talent and strategy are qualified to participate in this; otherwise, they will only deepen the disorder. The example of the Eastern Han dynasty's party persecution is a case in point.

六二，包承，小人吉，大人否亨。在位故曰否亨。象曰：大人否亨，不亂群也。遵養之義。六三，包羞。象曰：包羞，位不當也。才不足以有為則已矣，而固位不去，何辱如之？九四，有命無咎，疇離祉。象曰：有命無咎，志行也。否道革故，可顯治之，彚貞之人可同升矣。九五，休否，大人吉，其亡其亡，繫于苞桑。不愼必復亂。象曰：大人之吉，位正當也。

The line statement for the second line says: containing and accommodating, following and yielding, the small person is fortunate, while the great person is in a state of blockage but still finds success. Zhang Gen explains: because the great person is still in position, it is said 'the situation of non-communication is successful.' The Small Image Commentary says: the great person is in a state of non-communication but finds success, because he does not associate with the small person. Zhang Gen says: this is what the Book of Poetry refers to as 'adhering to cultivation and waiting for the right time,' temporarily withdrawing and waiting for the right opportunity. The line statement for the third line says: containing and accommodating shame. The Small Image Commentary says: containing and accommodating shame, is due to the improper position. Zhang Gen says: if one's ability is insufficient and there is no achievement, that is acceptable, but if one still clings to the position unwilling to leave, what is more disgraceful than that? The line statement for the fourth line says: upholding the mandate of heaven, without error, the like can attach and gain benefit. The Small Image Commentary says: upholding the mandate of heaven without error, is the realization of one's aspirations. Zhang Gen says: the situation of non-communication has now turned, it is now possible to openly take action, and those who remain upright among the like can be appointed together. The line statement for the fifth line says: making the blockage cease, the great person is fortunate; thinking 'it is over, it is over,' one can be as firm as a rope tied to the roots of a mulberry tree. Zhang Gen says: without caution, one will certainly fall back into disorder. The Small Image Commentary says: the great person's fortune is due to the proper position in the exalted place.

上九，傾否，先否後喜。象曰：否終則傾，何可長也。傾者，絶其本根之謂。因其已傾之勢而傾之，宜若易為，而小人之黨根結深固，所以難也，可不愼哉！君子自謂為君子而謂小人為小人，小人亦自謂為君子而謂君子為小人，是以人主常不能勝其惑。然則如之何而辨之？惟察其所從之小大而已矣。從其大體為君子，從其小體為小人。上能尊君，下能愛民，是從其大體者也；上則阿君，下則虐民，是從其小體者也。觀其所從之小大，觸類而長之，則君子小人之實不能逃矣。然泰之君固無此患，特在否之時為尤難也，此所以獨言匪人不言大人者如此。

The line statement for the topmost line says: A situation of collapse and blockage, first blocked then joyful. The Small Image Commentary says: When blockage reaches its extreme, collapse will occur; how can it last long? Zhang Gen explains: What is meant by 'collapse' is that even its root is cut off. Taking advantage of its already collapsed state to overthrow it seems easy, but the followers of the small person are deeply rooted and entangled, so in reality it is difficult. How can one not be cautious? A gentleman considers himself a gentleman and calls the small person a small person, while the small person also considers himself a gentleman and calls the gentleman a small person. Therefore, the ruler often cannot distinguish and is easily misled by this confusion. Then how can one distinguish? Just look at whether he follows the great principle or the small principle. Following the great principle is the gentleman, following the small principle is the small person. To honor the sovereign above and care for the people below is following the great principle; to flatter the sovereign above and harm the people below is following the small principle. By observing whether he follows the great or the small, one can then extend this reasoning to reveal the true nature of the gentleman and the small person. However, the ruler of the Hexagram Tai does not have such worries, but only in the Hexagram Pu is it especially difficult. This is why the Hexagram statement only says 'non-person' and does not say 'great person'.

離下乾上。同人于野，亨，利渉大川，利君子貞。同人之道，以柔為主然後有所合，以善為宗然後有所成，以廣為貴然後有所濟，以正為守然後有所立，觀夫損益三友斯可見矣。彖曰：同人，柔得位得中而應乎乾，曰同人。同人曰：同人于野，亨，利渉大川，乾行也。柔不能自行，必同乎乾然後能有濟。文明以健，中正而應，君子正也。唯君子為能通天下之志。通天下之志，非中正不可。象曰：天與火，同人。君子以類族辨物。道不同不相為謀。火炎上而天下覆，同人如之。

The hexagram of Tong Ren has the lower trigram Li (Fire) and the upper trigram Qian (Heaven). The hexagram statement says: to be in harmony with people in the wilderness, it is smooth, favorable for crossing a great river, favorable for a gentleman to maintain uprightness. Zhang Gen explains: the principle of being in harmony with people should be based on flexibility and gentleness, then people will be willing to join; it should be based on goodness as the goal, then there will be success; it should value breadth and generosity, then it can benefit others; it should maintain uprightness, then it can stand firm. Looking at Confucius' three kinds of beneficial friends and three kinds of harmful friends, this principle becomes clear. The Commentary on the Judgment says: in the hexagram of Tong Ren, the line six two, with a yao of flexibility, is in the correct position and in the center, and corresponds with the nine five of Qian, so it is called Tong Ren. The Commentary on the Judgment explains the hexagram statement: the phrase "Tong Ren in the wilderness, smooth, favorable for crossing a great river" is due to Qian in action. Zhang Gen says: flexibility cannot act on its own, it must harmonize with Qian, then there can be achievement. The Commentary on the Judgment says: civilized and strong, staying in the center and uprightness, with harmony above and below, this is the correct way of the gentleman; only the gentleman can communicate the hearts of people across the world. Zhang Gen says: to communicate the hearts of people across the world, it is essential to be upright and just. The Great Image says: Heaven and Fire share the same upward movement, thus it is called Tong Ren. The gentleman takes this as a model, distinguishing things according to their kind. Zhang Gen says: if the paths are different, there is no need to discuss together. Fire rises upward and Heaven is above covering, this is the same principle as being in harmony with people.

初九，同人于門，無咎。象曰：出門同人，又誰咎也。雖未能慮，然可以免矣。六二，同人于宗，吝。象曰：同人于宗，吝道也。二為同人之主。案：辭柔得位得中而應乎乾，故二為同人之主，惟其為卦主而偏同於所繫應，故為吝。原本二字誤作然，今改正。是以為吝。九三，伏戎于莾，升其髙陵，三歳不興。剛而不中，其弊如此。象曰：伏戎于莾，敵剛也；三歳不興，安行也。

The line statement for the first line says: When going out, one harmonizes with others and does not commit any mistakes. The small image commentary says: When going out and harmonizing with others, who would blame you? Zhang Gen explains: Although the first line is not yet capable of deep planning, it has already avoided mistakes. The line statement for the second line says: Only harmonizing within one's own clan, which is regrettable. The small image commentary says: Only harmonizing within the clan is a path that leads to regret. Zhang Gen says: The second line is the main line of the Hexagram of Mutual Harmony. (Commentary by the editors of the Siku Quanshu: The Commentary on the Judgment says, "The yin line is in the correct position and in the center, and corresponds to the Heaven line," so the second line is the main line of the Hexagram of Mutual Harmony. It is precisely because it is the main line yet is biased and only harmonizes with its corresponding line that it becomes regrettable. The original edition mistakenly wrote "ran" instead of "er," which is now corrected.) Therefore, it is regrettable. The line statement for the third line says: The troops are hidden in the grass, and the general climbs up the high hill to look around, for three years he does not dare to take action. Zhang Gen says: The third line is overly strong and not in the center, and this is the problem. The small image commentary says: Hiding the troops in the grass is because the opponent is too strong; not daring to take action for three years is where one still dares not really act.

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。以陽處陰，故不曰悔亡而言吉，聖人貴遷善如此。九五，同人先號咷而後笑，大師克相遇。象曰：同人之先，以中直也；大師相遇，言相剋也。五恃居尊，不能屈己以與二，為三所阻，戰乃勝焉，我直故也。上九，同人于郊，無悔。象曰：同人于郊，志未得也。志雖未得，亦無憾矣。

The fourth line statement says: Having climbed the enemy's city walls, yet finally not attacking, it is auspicious. The Small Image Commentary says: Climbing the city walls without attacking is in accordance with the principle of not attacking; it is auspicious because it has returned to the right path after being in a difficult situation. Zhang Gen explains: The fourth line, being a yang line in a yin position, does not say "regret is gone" but directly says "auspicious," showing how the sage values changing mistakes into good deeds. The fifth line statement says: Being in harmony with others, initially weeping and wailing, later laughing and rejoicing, after mobilizing a large army and achieving victory, we finally meet. The Image Commentary says: Being in harmony with others initially weeping is because the fifth line is in the center and sincere; the army finally meeting indicates overcoming the obstacles. Zhang Gen says: The fifth line relies on its position of honor, unwilling to humble itself to approach the second line, blocked in the middle by the third line, fought a battle and won, relying on its righteousness. The top line statement says: Meeting with others in the outskirts, there is no regret. The Small Image Commentary says: Meeting with others in the outskirts indicates that the heart's intention has not yet been realized. Zhang Gen says: Although the heart's intention has not yet been realized, there is nothing to regret.

乾下離上。大有：元亨。曰：大有，柔得尊位大中，而上下應之，曰大有。此同人之在上者，大舜之事。其徳剛健而文明，應乎天而時行，是以元亨。王公之尊賢，其效如此。象曰：火在天上，大有。惟明可以有大。君子以遏惡揚善，順天休命。重明顯幽，退姧進良，是謂天命，非明之大者不預焉。

The hexagram Dà Yǒu (Great Possession) has the lower trigram Qian (Heaven) and the upper trigram Li (Fire). The hexagram statement says: "Great is the passage." The Commentary on the Judgment says (originally missing the character "彖"): The fifth line, which is a yao of flexibility, attains a high position, is central and expansive, and all five other yao respond to it, hence it is called Great Possession. Zhang Gen explains: This is the same as the hexagram Tong Ren (Union with Others), where the ruler of harmony and unity rises to the top, equivalent to the kind of affairs of Yu舜. The Commentary on the Judgment says: Its virtue is strong and civilized, following the heavenly way and operating in accordance with the seasons, hence great passage. Zhang Gen says: Kings and princes honor the virtuous, and this is the result. The Great Image says: Fire in the heavens, which is Great Possession. Zhang Gen says: Only through clear insight can one possess the vast. The Great Image says: The gentleman takes it as a model, suppressing evil and promoting goodness, following the heavenly mandate of beauty. Zhang Gen says: By penetrating the hidden through thorough clarity, repelling villains and promoting the virtuous, this is called following the heavenly mandate; only those who have reached the extreme of clarity are qualified to participate.

初九，無交害，匪咎，艱則無咎。象曰：大有初九，無交害也。居大有之初，無上下之交，惡未盡退，害之者眾，非我之咎，能勿汲汲於進，乃免於患。九二，大車以載，有攸往，無咎。象曰：大車以載，積中不敗也。託付之重，惟中可免焉，泰之九二同意。九三，公用亨于天子，小人弗克。象曰：公用亨于天子，小人害也。寵遇之盛，惟有徳乃堪，是以河陽之狩，君子猶有遺恨焉。

The line statement for the first line says: There is no interaction, so there is no harm, and it is not a mistake; although in a difficult situation, if one remains self-restrained, there will be no fault. The small image commentary says: In the hexagram of Great Possession, the first line has no harm from lack of interaction. Zhang Gen explains: The first line is at the beginning of Great Possession, and there is no interaction above or below; evil has not yet completely receded, and many people want to harm it. This is not its own fault; as long as it does not urgently seek advancement, it can avoid calamity. The line statement for the second line says: Using a big cart to carry goods, going somewhere, there is no mistake. The image commentary says: Using a big cart to carry goods, it is accumulated in the middle and will not overturn. Zhang Gen says: The responsibility entrusted is heavy, and only by maintaining the center can one avoid failure, which is the same meaning as the second line of the hexagram of Great Reversal. The line statement for the third line says: The marquis presents tribute to the Son of Heaven, but the petty person cannot bear such a task. The image commentary says: The marquis presents tribute to the Son of Heaven, but the petty person doing it becomes a calamity. Zhang Gen says: The favor of the ruler is so great, only the virtuous can bear it; therefore, Duke Wen of Jin summoned the Son of Heaven, and the Spring and Autumn Annals vaguely referred to it as 'the Son of Heaven hunted at He Yang', and the gentleman has regret about this matter to this day.

九四，匪其彭，無咎。夙夜匪懈以事一人之謂。象曰：匪其彭無咎，明辨晰也。所以能保其身。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。不如是不足以大有為。上九，自天佑之，吉無不利。象曰：大有上吉，自天佑也。此伊周之事，所謂臣罔以寵利居成功，公孫碩膚是已。蓋大有之時，天之所助者能遏惡揚善，人之所助者以厥孚交如，上九能履發志之信而思體命之順，則推賢遜能，何往而不利哉。

The fourth line statement says: Not displaying one's grandeur will not result in fault. Zhang Gen explains: This is what the Book of Poetry says, "Diligently and without relaxation, serving one person." The Small Image Commentary says: Not displaying grandeur and having no fault, is to understand matters clearly and see things thoroughly. Zhang Gen says: Therefore, one can preserve oneself. The fifth line statement says: His sincerity causes harmony between above and below, and he also has authority, resulting in auspiciousness. The Image Commentary says: Sincerity causing harmony is using sincerity to inspire the hearts of others; the auspiciousness of authority is because he is approachable and does not need to be guarded against. Zhang Gen says: Without this, one cannot achieve great accomplishments. The top line statement says: Being protected by heaven, it is auspicious and beneficial in all directions. The Image Commentary says: The auspiciousness of the top line in the Great Possession hexagram is because heaven protects it. Zhang Gen says: This is equivalent to the kind of matters handled by Yi Yin and the Duke of Zhou, which is what the Book of Documents says, "A minister should not take honor and profit as a result of success." The Book of Poetry praises the Duke of Zhou with "Gong Sun Shuo Fu" meaning the same. Generally, when there is great possession, what heaven supports is the person who restrains evil and promotes good, and what the people support is the person who can inspire others through sincerity. Since the top line can both practice sincerity that inspires people's hearts and understand and follow the mandate of heaven, then promoting the virtuous and humbly retreating, where could there be any place that is not accessible?

艮下坤上。謙：亨，君子有終。君子所以有終，惟君子為能終。曰：謙，亨，天道下濟而光明，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，卑而不可逾，君子之終也。象曰：地中有山，謙。君子以裒多益寡，稱物平施。多者裒之，寡者益之，謙之政；高高下下，無偏無陂，謙之事。由是觀之，聖人所謂謙者，豈過於中庸之謂哉？

The hexagram of Qian is composed of the lower trigram Gen (Mountain) and the upper trigram Kun (Earth). The hexagram statement says: "It is smooth, and the gentleman can achieve a good ending." Zhang Gen explains: "The gentleman can achieve a good ending, and only the gentleman can maintain humility throughout." The Commentary on the Judgment says (originally missing the character "彖"): "Humility is smooth, because the heavenly way flows downward and becomes more luminous, and the earthly way is in a low position but its energy rises upward. The heavenly way reduces fullness and increases humility, the earthly way changes fullness and flows into humility, the spirits reduce fullness and bestow blessings upon humility, and human nature dislikes fullness and prefers humility. A humble person in a high position sees his virtue shine more brightly, and in a low position, no one can surpass him; this is the good ending of the gentleman." The Great Image Commentary says: "A mountain within the earth, this is humility." The gentleman takes it as a model, reducing excess and supplementing deficiency, measuring things and making giving fair. Zhang Gen says: "Reducing some of the excess and supplementing some of the deficiency is the policy of humility; letting the high remain high and the low remain low, without partiality or bias, is the achievement of humility." From this, can we see that the humility spoken of by the sages is something beyond the middle way?

初六，謙謙君子，利渉大川，吉。難猶可渉，況其它乎？象曰：謙謙君子，卑以自牧也。謂之牧者，去其驕悍之謂。六二，鳴謙，貞吉。喜也，故戒於不正。象曰：鳴謙貞吉，中心得也。九三，勞謙君子，有終吉。吐哺握髮之事，其勞如此，非君子能有始卒乎？象曰：勞謙君子，萬民服也。

The line statement for the first line says: A gentleman who is humble and modest should cross a great river, which is auspicious. Zhang Gen explains: If a gentleman can cross such a dangerous river, what else could be difficult? The Small Image Commentary says: A gentleman who is humble and modest cultivates himself with a lowly attitude. Zhang Gen says: The reason it is called 'pasture' is to eliminate his arrogance. The line statement for the second line says: Humble virtue is expressed through reputation, and maintaining the correct path brings auspiciousness. Zhang Gen says: This is a commendable thing, so 'not correct' is used to warn him. The Small Image Commentary says: Humble virtue expressed through reputation and maintaining the correct path comes from truly possessing humility in the heart. The line statement for the third line says: A gentleman who is diligent and humble will have a good ending and is auspicious. Zhang Gen says: The Duke of Zhou, who once ate one meal and had to leave three times to attend to guests, and once bathed and had to stop three times to attend to guests, was so diligent. If he was not a gentleman, who could maintain consistency? The Small Image Commentary says: A gentleman who is diligent and humble will have all the people under his rule.

六四，無不利，撝謙。可以有為矣。象曰：無不利撝謙，不違則也。當故謂之則。六五，不富以其鄰，利用侵伐，無不利。象曰：利用侵伐，征不服也。干戈省厥躬，惟謙之主為至。上六，鳴謙，利用行師，征邑國。怒也，二爻已應故。象曰：鳴謙，志未得也；可用行師，征邑國也。雖異乎無不利，然亦可用征邑國，謙無不通如此。

The fourth line statement says: There is nothing that is not beneficial, and the virtue of humility is fully expressed. Zhang Gen explains: At this point, one may take action. The Small Image Commentary says: Expressing the virtue of humility without any hindrance is in accordance with the principles. Zhang Gen says: This is properly handled, so it is called 'rule'. The fifth line statement says: Though not wealthy oneself, one can lead neighbors, it is suitable for military campaigns and there is nothing that is not beneficial. The Image Commentary says: It is suitable for military campaigns, which refers to attacking those who do not submit. Zhang Gen says: Using military force requires self-reflection, and only the ruler of the Qian hexagram can reach this level. The top sixth line statement says: The virtue of humility is expressed through reputation, it is suitable for military action, and one should attack one's own city and territory. Zhang Gen says: This is an expression of anger, because the second line already responded in advance. The Image Commentary says: 'Ming Qian' means the mind has not yet been realized; it is suitable for military action, which refers to attacking one's own city and territory. Zhang Gen says: Although this differs from the 'no disadvantage' of the fourth line, it can still be used to attack territories, and thus the virtue of humility is universally applicable.

坤下震上。豫：利建侯行師。順天下之慾以賞罰，何不利之有？曰：豫，剛應而志行，順以動，豫。非剛應而志行，則其順為於譽容悅而已。豫順以動，故天地如之，而況建侯行師乎？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。所謂殺之而不怨，於刑如此，其它可知。豫之時義大矣哉。存亡之幾。象曰：雷出地奮，豫。先王以作樂崇徳，殷薦之上帝，以配祖考。雷出地則萬物皆奮而和悅，是之謂豫，樂之感人如之。先王作樂非偽為也，凡以象成而已，故可以薦上帝、配祖考，而神祇祖考安樂之。

The hexagram Yu is composed of the lower trigram Kūn (Earth) and the upper trigram Zhèn (Thunder). The hexagram statement says: It is appropriate to establish feudal lords and mobilize troops. Zhang Gen explains: To act in accordance with the will of the people in rewarding and punishing, what could be harmful? The Commentary on the Judgment says (originally missing the character "Tuán"): The fourth line of the hexagram Yu, which is a strong line, is supported by both above and below, thus its aspirations are carried out. To act in accordance with the people's will, this is what is called Yu. Zhang Gen says: If a strong line does not receive support and its aspirations are not realized, then the so-called "following the people's will" would merely be seeking fame and flattery. The Commentary on the Judgment says: Yu is about acting in accordance with the right timing. Therefore, even heaven and earth act in this way, and how much more so establishing feudal lords and mobilizing troops? Heaven and earth act in accordance with the right timing, so the sun and moon move without error, and the four seasons change in order. The sage acts in accordance with the right timing, so punishments are simple and the people obey. Zhang Gen says: This is exactly what Mencius said about killing someone who does not resent it. If punishment is like this, what else can be imagined? The Commentary on the Judgment says: The significance of the timing in the hexagram Yu is very great. Zhang Gen says: This is precisely the critical point of survival or destruction. The Great Image Commentary says: Thunder arises from beneath the earth and resounds, which is Yu. The former kings took this as a model, creating music to honor virtue, and solemnly presenting it to the heavenly gods, with ancestors accompanying. Zhang Gen says: Thunder arises from beneath the earth, and all things become vigorous and joyful, which is called Yu. Music moves the hearts of people in the same way. The former kings created music not for show, but to symbolize the completed achievements. Therefore, it can be presented to the heavenly gods and shared with the ancestors, and the heavenly gods and ancestors all enjoy this joy.

初六，鳴豫，凶。象曰：初六鳴豫，志窮凶也。當豫之時，上下皆怠，惟四以剛毅有以厲俗，而二能以中正自守，見稱知幾，其它皆未免於悔吝。而初居豫始，鳴為好樂者也，故有志窮之凶焉。人無逺慮，必有近憂，其為人也多暇逸者，其出入不逺者矣。六二，介于石，不終日，貞吉。象曰：不終曰貞吉，以中正也。惟中正故能知幾。

The line statement for the first line says: To display indulgence and pleasure, it is dangerous. The small image commentary says: The first line displaying indulgence and pleasure is because the mind has reached its limit and thus brings danger. Zhang Gen explains: When indulgence and pleasure are prevalent, all people become slack and lazy. Only the fourth line, which is strong and resolute, is capable of reviving the customs. The second line can maintain the middle and uprightness and is therefore called "knowing the subtle signs." The other lines are inevitably accompanied by regret and sorrow. The first line is at the beginning of indulgence and immediately expresses a preference for pleasure, thus bringing danger. If a person lacks long-term planning, he will certainly face immediate troubles. If a person is always idle and comfortable, how far he can go is evident. The line statement for the second line says: Upright and firm like a stone, deciding before the day is over, maintaining uprightness brings good fortune. The image commentary says: Deciding before the day is over and maintaining uprightness brings good fortune because it is both central and upright. Zhang Gen says: Only those who are central and upright can perceive subtle signs.

六三，盱豫，悔遲有悔。象曰：盱豫有悔，位不當也。據非其位，最近於四而驕蹇自若，能勿悔乎？九四，由豫，大有得，勿疑，朋盍簪。象曰：由豫大有得，志大行也。才足以矯世厲俗者也，上下由之以保其安存，何疑之有？六五，貞疾，恆不死。象曰：六五貞疾，乘剛也；恆不死，中未亡也。四為輔故。上六，□豫成，有渝，旡咎。象曰：□豫在上，何可長也。豫極矣，茍不知懼，禍斯及之。

The line statement for the third line says: Looking up with a longing face for ease and pleasure, regret comes too late and regret will come again. The small image commentary says: Regret comes from seeking pleasure and looking up, which is an improper position. Zhang Gen explains: The sixth line is in an improper position, close to the ninth line in the fourth position yet still arrogant and complacent, how could there not be regret? The line statement for the fourth line says: All the ease and pleasure of the entire hexagram comes from it, great gain is achieved, no doubt is needed, friends gather like hair fastened with hairpins. The image commentary says: Ease and pleasure come from it, great gain is achieved, which means the will is greatly extended. Zhang Gen says: The ninth line in the fourth position has the ability to correct the customs and encourage the people, both above and below rely on it to maintain stability, what is there to doubt? The line statement for the fifth line says: Keeping illness, yet remaining alive for a long time. The image commentary says: The fifth line keeps illness because it is above the strong line; remaining alive for a long time is because the middle path has not been lost. Zhang Gen says: Because the ninth line in the fourth position is supporting it. The line statement for the top line says: Being immersed in ease and pleasure and things have already gone too far, if it can change, there will be no mistake (the character before 'Yù' is missing, according to The Zhou Changes it should be 'Míng'). The image commentary says: Being immersed in ease and pleasure at the top of the hexagram, how can it last long? Zhang Gen says: Ease and pleasure have reached their extreme, if one does not know fear, disaster will come immediately.

震下兌上。隨：元亨利貞，無咎。隨時之義，惟是四徳乃可無咎，此其所以大。曰：隨，剛來而下柔，動而說，隨。非剛來而下柔，則其動而悅也，乃小人之隨耳。大亨貞無咎，而天下隨時。惟大亨貞天下無咎，而後天下隨之。隨時之義大矣哉。象曰：澤中有雷，隨。君子以嚮晦入宴息。莫動於雷而息於澤，隨時故也，君子嚮晦亦如之，蓋不得不然耳。

The hexagram of following is composed of the lower trigram Zhen (Thunder) and the upper trigram Dui (Lake). The hexagram statement says: Greatly prosperous, favorable to maintaining the correct path, without error. Zhang Gen explains: To explain the principle of following the trend, only those who possess the four virtues of originality, prosperity, benefit, and uprightness can avoid error, which is why this hexagram is called great. The Commentary on the Judgment says (originally missing the character "彖"): Following is when a strong line descends and submits to a yielding line below, and one movement brings joy, hence it is called following. Zhang Gen says: If a strong line does not descend and submit to a yielding line below, then even if it moves and brings joy, it would be merely the following of a petty person. The Commentary on the Judgment says: Greatly prosperous, maintaining the correct path without error, thus all under heaven follow the trend. Zhang Gen says: Only when there is great prosperity, maintaining the correct path, and the world without error, will the people follow him. The Commentary on the Judgment says: The meaning of following the trend is of great importance. The Great Image Commentary says: Thunder within a lake, that is following. The gentleman takes it as a model, retreating indoors when the sky grows dark. Zhang Gen says: Nothing is more active than thunder, yet when it is within a lake it becomes still, because it follows the sequence of time; a gentleman retreating indoors when the sky grows dark is the same, indeed it is unavoidable.

初九，官有渝，貞吉。從道不從君之謂。出門交有功。吾豈匏瓜之義。象曰：官有渝，從正吉也。茍不從正，則徒亂舊章耳。出門交有功，不失也。惟體震之才，故能無所繫而隨時焉，故曰隨無故也，二三俱失之矣。六二，係小子，失丈夫。象曰：係小子，弗兼與也。初切近，勢不得不從，罪在不能兼與爾。六三，係丈夫，失小子。隨有求得，利居貞。舍小從大，何求不乎？象曰：係丈夫，志舍下也。

The first line statement says: The object being followed has changed, and maintaining correctness brings good fortune. Zhang Gen explains: This is what Xunzi refers to as 'following the Dao rather than the ruler'. The line statement says: Going out to associate with others can lead to achievements. Zhang Gen says: This is the meaning of Confucius' 'Am I not like a gourd that hangs empty?' meaning he does not wish to remain idle. The Small Image Commentary says: The object being followed has changed, and following the correct path brings good fortune. Zhang Gen says: If one does not follow the correct path, then it is just a pointless disturbance of the existing rules. The Small Image Commentary says: Going out to associate and achieving success is not losing one's measure. Zhang Gen says: It is only because the initial line is the beginning of the Zhen trigram, which is flexible and responsive, that it can be unbound and adapt at any time, hence the Miscellaneous卦 says 'Following without reason'. The lines of six two and six three both lose this quality. The line statement of six two says: Holding on to the young, one loses the old. The Small Image Commentary says: Holding on to the young is not being able to attend to both. Zhang Gen says: The initial line is adjacent to it, and the situation forces it to follow, its mistake is only in being unable to attend to both. The line statement of six three says: Holding on to the old, one loses the young; following with some desire can lead to success, and it is suitable to stay in place and maintain correctness. Zhang Gen says: If one gives up the small and follows the great, what cannot be obtained? ('Get' is missing after 'not'). The Small Image Commentary says: Holding on to the old is abandoning the lower in terms of heart.

九四，隨有，貞凶。務為容悅之謂。有孚在道，以明，何咎。權以濟事乃可。象曰：隨有，其義凶也；有孚在道，明功也。九五，孚于嘉，吉。從諫弗咈之謂。象曰：孚于嘉吉，位正中也。以剛下柔，惟正之聽，此興王之事。上六，拘係之，乃從維之，王用亨于西山。象曰：拘係之，上窮也。所謂三分天下有其二以服事商，其見困於羑里所以為亨歟？隨時之義大矣哉，惟文王盡之。

The fourth line statement says: Following and obtaining something, staying true to the right path is dangerous (the character 'obtain' is missing after 'follow'). Zhang Gen explains: This refers to being overly flattering to those above. The line statement continues: Keeping sincere intentions and following the right path, using wisdom to handle affairs, where could there be a mistake? Zhang Gen says: One must understand flexibility to accomplish things. The Small Image Commentary says: Following and obtaining something, by nature it is dangerous; keeping sincere intentions and following the right path, this is the effect of wisdom. The fifth line statement says: Treating goodness with sincerity brings good fortune. Zhang Gen says: This is listening to advice without resistance. The Small Image Commentary says: Treating goodness with sincerity brings good fortune, because the line is both upright and central. Zhang Gen says: Placing a strong person in a position below a flexible one, only listening to correct opinions, this is what those who rise to establish a kingdom do. The sixth line at the top says: He is captured and bound, then further restrained, the king holds a sacrifice on the western mountain. The Small Image Commentary says: Capturing and binding him, this is following the path to its end. Zhang Gen says: This is what Confucius refers to when King Wen said, 'I have divided the world into three parts and hold two, serving the Yin dynasty.' He was imprisoned in Youli, precisely because of this he achieved success. The significance of following the trend is profound, only King Wen achieved it to its fullest extent.

巽下艮上。蠱：元亨，利涉大川，先甲三日，後甲三日。雖飭弊之事，然戒於欲速。曰：蠱，剛上而柔下，巽而止，蠱。此蠱之所由生。蠱元亨而天下治也。惟元亨然後治。利渉大川，往有事也。先甲三日，後甲三日，終則有始，天行也。物極當反故。象曰：山下有風，蠱。所謂風落山，有掃除之象。君子以振民育徳。振民謂作而新之，肓徳謂養而成之。

The hexagram of Gu is composed of the lower trigram Xun (Wind) and the upper trigram Gen (Mountain). The hexagram statement says: Greatly smooth and unimpeded, suitable for crossing a great river; three days before and three days after the day of Jia should be carefully attended to. Zhang Gen explains: Although this is a matter of rectifying accumulated evils, one must beware of rushing to achieve results. The Commentary on the Judgment says (originally missing the character "彖"): The hexagram of Gu has strong lines above and yielding lines below, being modest and stopping forward, thus forming Gu. Zhang Gen says: This is the reason for the occurrence of Gu. The Commentary on the Judgment says: The hexagram of Gu is greatly smooth and unimpeded, thus the world is governed. Zhang Gen says: Only after great smoothness can governance be achieved. The Commentary on the Judgment says: Suitable for crossing a great river, is because going forward there is something to be done. Three days before and three days after the day of Jia, the end is also the beginning, which is the movement of the heavenly way. Zhang Gen says: Because when things reach their extreme, they should turn back. The Great Image Commentary says: Mountain beneath wind, which is Gu. Zhang Gen says: This is what the common saying means, that the wind blows down things from the mountain, symbolizing the removal of accumulated evils. The Great Image Commentary says: The gentleman takes this as a model, to invigorate the people and cultivate virtue. Zhang Gen says: Invigorate the people means to encourage them and renew them, cultivate virtue means to nurture them and enable them to become capable ("育" was originally "肓", a character similar in form and mistakenly written).

初六，幹父之蠱，有子，考無咎，厲終吉。象曰：幹父之蠱，意承考也。繼述之始，能以意承，損益潤澤歸於至當，所以為有子。雖危何傷？大而天下，小而一家，其義一也。巽之體故。九二，幹母之蠱，不可貞。象曰：幹母之蠱，得中道也。貞則咈矣。九三，幹父之蠱，小有悔，無大咎。象曰：幹父之蠱，終無咎也。志在愛親故。

The line statement for the first line says: Correcting the faults left by the father, having such a son, the father would not have faults; although there is danger, in the end it is auspicious. The small image commentary says: Correcting the faults left by the father is to follow the father's original intention. Zhang Gen explains: At the beginning of inheriting the family's legacy, being able to carry on according to the father's original intention, reducing where necessary, adding where necessary, and making improvements, all leading to the most appropriate state, is what is called 'having a son'. Although there is danger, what harm is there? Whether governing the world or managing a household, the principle is the same. This is because the first line belongs to the trigram Xun, which is naturally humble and compliant. The line statement for the second line says: Correcting the faults left by the mother, one should not be overly rigid. The image commentary says: Correcting the faults left by the mother should be in accordance with the middle way. Zhang Gen says: Being overly rigid would be against the mother's intention. The line statement for the third line says: Correcting the faults left by the father, there is some regret, but no great mistake. The image commentary says: Correcting the faults left by the father, in the end there will be no mistake. Zhang Gen says: Because his intention is to love his parents.

六四，裕父之蠱，往見吝。一於從命，異夫意承矣。象曰：裕父之蠱，往未得也。審其所從之謂孝。六五，幹父之蠱，用譽。所謂立身行道，揚名於後世者也。象曰：乾父用譽，承以徳也。與君子愛人以徳之徳同。由是觀之，裕父者其姑息之謂乎？上九，不事王侯，髙尚其事。於家可知。象曰：不事王侯，志可則也。當蠱之時，雖不宜外，而猶能固守其節，志亦可尚矣。

The fourth line statement says: Being lenient and allowing the faults left by the father to continue will eventually lead to regret. Zhang Gen explains: To be entirely obedient to the father's will is entirely different from following the father's intention. The Small Image Commentary says: To allow the father's faults to continue in this way is not feasible. Zhang Gen says: To carefully examine what one should obey is called filial piety. The fifth line statement says: Correcting the faults left by the father and thus gaining praise. Zhang Gen says: This is what the Classic of Filial Piety refers to as establishing oneself and practicing the right path, thereby gaining a good reputation in later generations. The Small Image Commentary says: Correcting the father's affairs and gaining praise is to inherit through virtue. Zhang Gen says: This 'virtue' is the same as the 'virtue' mentioned in the Book of Rites, 'the gentleman loves others with virtue.' From this, it seems that those who are entirely lenient and permissive towards their fathers are probably indulgent. The top ninth line statement says: Not serving the prince and valuing one's own conduct higher. Zhang Gen says: His behavior at home can be imagined. The Small Image Commentary says: Not serving the prince, this resolve can be taken as a model. Zhang Gen says: In times of corruption, although he is not suitable to serve outside, he can still remain steadfast in his conduct, and this resolve is also commendable.

兌下坤上。臨：元亨利貞。君臨之道，當具四徳。至于八月有凶。當制於未亂。曰：臨，剛浸而長，說而順，剛中而應，大亨以正，天之道也。向於泰矣。至于八月有凶，消不久也。盈虛消息，必至之序故。象曰：澤上有地，臨。君子以教思無窮，容保民無強。此所以為大。

The hexagram of Qian is composed of the lower trigram Dui and the upper trigram Kun. The hexagram statement says: Greatly prosperous and smooth, favorable to maintaining correctness. Zhang Gen explains: The principle of a ruler governing the world should possess the four virtues of originality, prosperity, benefit, and constancy. The hexagram statement continues: By August there will be danger. Zhang Gen says: Therefore, one should impose restraint before disorder arises. The Commentary on the Judgment says (the character '彖' is missing in the original): The hexagram of Qian has yang strength gradually increasing, harmonious and gentle, with the yang lines in the center and the yin and yang lines in mutual correspondence, thus being greatly prosperous and upright, which is the principle of heaven. Zhang Gen says: This has already approached the hexagram Tai. The Commentary on the Judgment says: By August there will be danger, meaning that the yang energy will decline and will not last long. Zhang Gen says: Fullness and emptiness, decline and growth, are inevitable sequences. The Great Image Commentary says: A marsh on top of earth is Qian. The gentleman takes this as a model, his mind in teaching is boundless, and his protection of the people has no boundaries (the character '强' should be '疆' below '无'). Zhang Gen says: This is why it is called great.

初九，咸臨，貞吉。象曰：咸臨貞吉，志行正也。九二，咸臨，吉，無不利。象曰：咸臨吉無不利，未順命也。初應四者也，故正則吉；二應五者也，茍能審其所有，何不利之有？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。兌之體故。六四，至臨，無咎。象曰：至臨無咎，位當也。至誠與賢，無所娼忌，異夫竊位者矣，夫如是而後可以免。六五，知臨，大君之宜，吉。舍己從人，堯舜之事。象曰：大君之宜，行中之謂也。惟行中然後可為大。上，敦臨，吉，無咎。象曰：敦臨之吉，志在內也。乃心罔不在王室之謂。

The first line statement says: To govern the people with a responsive heart, maintaining correctness brings good fortune. The small image commentary says: To govern the people with a responsive heart, maintaining correctness brings good fortune, is because the mind is upright. The second line statement says: To govern the people with a responsive heart, brings good fortune, and nothing is adverse. The small image commentary says: To govern the people with a responsive heart, good fortune and nothing adverse, is because it has not entirely followed the orders above. Zhang Gen explains: The first line corresponds to the fourth line, so maintaining correctness brings good fortune; the second line corresponds to the fifth line, so as long as one can examine one's own situation, what could be adverse? The third line statement says: To govern the people with sweet words, brings no benefit; since one is already anxious about this, there will be no mistake. The small image commentary says: To govern the people with sweet words, is because the line is not appropriate; since one is already anxious, the mistake will not be prolonged. Zhang Gen says: Because the third line belongs to the trigram of Dui, which governs speech and joy. The fourth line statement says: To personally approach and govern the people, there will be no mistake. The small image commentary says: To govern the people personally without mistake, is because the line is appropriate. Zhang Gen says: To be sincere in heart and associate with the virtuous, without any jealousy or suspicion, this is different from those who usurp high positions; only in this way can one avoid mistakes. The fifth line statement says: To govern the people with wisdom, this is the appearance of a great ruler, bringing good fortune. Zhang Gen says: To abandon one's own views and listen to others, this is the kind of thing that Yao and Shun did. The small image commentary says: The appearance of a great ruler, refers to acting in the middle way. Zhang Gen says: Only by acting in the middle way can one be called great. The sixth line statement says: To govern the people with sincerity, brings good fortune, and there will be no mistake (the character 'six' is missing after 'upper'). The small image commentary says: The good fortune of governing the people with sincerity, is because the mind is placed on the virtuous in the inner trigram. Zhang Gen says: This is what the Book of Documents says: 'The mind is not absent from the royal house.'

坤下巽上。觀：盥而不薦，有孚顒若。化人之道，誠為本。曰：大觀在上，順而巽，中正以觀天下。所以為大觀。盥而不薦，有孚顒若，下觀而化也。所謂不言而信。觀天之神道而四時不忒，聖人以神道設教而天下服矣。所謂神道者何哉？誠而已矣。故曰：天地為大矣，不誠不能化萬物；聖人為智矣，不誠不能化萬民。象曰：風行地上，觀。先王以省方觀民設教。此之謂順而巽。

The hexagram Guan (Observation) has the lower trigram Kun (Earth) and the upper trigram Xun (Wind). The hexagram statement says: At the moment after washing hands for worship but before offering the sacrifice, the sincerity in the heart is overflowing, causing a solemn reverence. Zhang Gen explains: The way to influence people is based on sincerity. The Commentary on the Judgment says (originally missing the character "彖"): Great observation is exalted above, gentle and humble, with the virtue of uprightness and correctness, allowing all under heaven to observe and revere. Zhang Gen says: This is why it is called "Great Observation." The Commentary on the Judgment says: After washing hands but before offering the sacrifice, the sincerity is so profound that it causes solemn reverence, and when the people observe and revere, they are influenced. Zhang Gen says: This is what is meant by influencing people without words. The Commentary on the Judgment says: Observing the divine workings of heaven, which operate without error through the four seasons, the sage follows this divine way to establish education, and thus all under heaven submit. Zhang Gen says: What is this divine way? It is simply the character "sincerity." Therefore, the heavens and earth are great, but without sincerity they cannot nurture all things; the sage is wise, but without sincerity he cannot educate the people. The Great Image says: Wind moves over the earth, which is observation. The ancient kings took this as a model, touring the land, observing the people's conditions, and establishing education. Zhang Gen says: This is called being gentle and humble.

初六，童觀，小人無咎，君子吝。君子人之所觀者也。象曰：初六童觀，小人道也。六二，窺觀，利女貞。所觀非故。象曰：窺觀女貞，亦可醜也。六三，觀我生，進退。象曰：觀我生進退，未失道也。六四，觀國之光，利用賓于王。伊傅之事。象曰：觀國之光，尚賓也。

The line statement of the first line says: Observing like a child's shallow view, it is not a fault for a petty person, but a regret for a gentleman. Zhang Gen explains: Because a gentleman is the object of others' admiration. The Small Image Commentary says: The childish observation of the first line is the way of a petty person. The line statement of the second line says: Peeping through a crack, it is suitable for a woman to maintain her proper conduct. Zhang Gen says: Because what she is observing is not a proper subject. The Small Image Commentary says: Peeping and maintaining proper conduct, even for a gentleman, is shameful. The line statement of the third line says: Observing one's own actions to decide whether to advance or retreat. The Small Image Commentary says: Observing oneself to decide on advancement or retreat, is not losing the right path. The line statement of the fourth line says: Observing the brilliant appearance of the whole country, it is suitable to be a guest of the king. Zhang Gen says: This is similar to the case of Yi Yin and Fu Yue being respectfully hired by the Shang king. The Small Image Commentary says: Observing the country's brilliance, is to honor and welcome the virtuous.

九五，觀我生，君子無咎。象曰：觀我生，觀民也。雖中正以觀天下，然觀我生而已，道未宏也，與知臨之義異矣，故無咎而已。上九，觀其生，君子無咎。道有餘而無其位，然不怨天，不尤人，自信而已，咎之所以免。象曰：觀其生，志未平也。所謂天未欲平治天下，如欲平治天下，舍我其誰哉。

The line statement for the fifth line says: Observing one's own actions, the gentleman thus acts without error. The small image commentary says: Observing oneself is actually observing the people. Zhang Gen explains: Although the nine in the fifth possesses the virtue of being in the center and upright, allowing the people to look up to it, it does no more than examine itself. Its way is not yet grand enough, differing from the fifth line of the Qian hexagram, which is "knowing the approach." Therefore, it can only be said to have no error. The line statement for the top line says: Observing the actions of others, the gentleman thus acts without error. Zhang Gen says: The top nine has sufficient virtue but lacks the corresponding position. Yet it does not blame heaven or accuse others, only seeking self-confidence. This is why it is free from error. The small image commentary says: Observing the actions of others is when the mind is not yet tranquil. Zhang Gen says: This is what Mencius refers to, that heaven does not yet wish for the world to be at peace. If heaven wished for the world to be at peace, who in the present age besides me?

上經：噬嗑、賁、剝、復、無妄、大畜、頤、大過、坎、離。震下離上。噬嗑：亨，利用獄。除間之謂。彖曰：頤中有物，曰噬嗑。噬嗑而亨，剛柔分，動而明，雷電合而章。柔得中而上行，雖不當位，利用獄也。剛柔分足以有別，動而明足以有察，雷電合而章足以大畏民志，柔得中而上行則有哀矜之心而無並制罔差之患，其於獄也何有？使其當位，豈特用獄而已哉。象曰：雷電，噬嗑。氣於是通，二月之卦。先王以明罰敕法。所以噬嗑當如此。

This volume includes the hexagrams:噬嗑, 贲, 剥, 复, 无妄, 大畜, 颐, 大过, 坎, 离. The hexagram 噬嗑 has the lower trigram 震 and the upper trigram 离. The hexagram statement says: It is smooth and favorable for the administration of justice. Zhang Gen explains: This refers to removing obstacles in the middle. The Commentary on the Judgment says: Having something in the mouth is called 噬嗑. When the teeth bite together, it is smooth. The yao lines are arranged with yang and yin in the upper and lower positions, and when they move, there is brightness. Thunder and lightning combine to show clearly. The yin line is in the center and moves upward, even though its position is not appropriate, it is still favorable for the administration of justice. Zhang Gen says: The arrangement of yang and yin is sufficient to distinguish right and wrong; movement and brightness are sufficient to understand the case clearly; thunder and lightning combining to show clearly are sufficient to greatly intimidate the people's hearts; the yin line in the center moving upward shows a compassionate and considerate attitude, and there is no problem of wrongful punishment or excessive punishment; thus, how difficult is it to handle cases? If the positions of the yao lines were even more appropriate, then what they could do would not be limited to the administration of justice only. The Image Commentary says: Thunder and lightning, that is 噬嗑. Zhang Gen says: Yang energy begins to become smooth at this time, which is the hexagram of the second month. The Image Commentary says: The former kings took it as a model, to clarify punishments and regulate laws. Zhang Gen says: The handling of 噬嗑 matters should be like this.

初九，屨校滅趾，無咎。象曰：屨校滅趾，不行也。誅以馭過之義。六二，噬膚滅鼻，無咎。象曰：噬膚滅鼻，乘剛也。不得不爾。六三，噬臘肉，遇毒，小吝，無咎。象曰：遇毒，位不當也。才不足故。

The first line statement says: Wearing shackles on the feet, covering the toes, there is no fault. The Small Image Commentary says: Wearing shackles on the feet covering the toes, is to prevent him from going astray. Zhang Gen explains: This is what the "Rites of Zhou" says, "punish lightly to control excess," using a small punishment to restrain minor faults. The second line statement says: Biting the tender meat, biting deep enough to remove the nose, there is no fault. The Image Commentary says: Biting the tender meat deep enough to remove the nose, is because it is above the strong line. Zhang Gen says: It is a matter of circumstances that forces such effort. The third line statement says: Biting the dry and tough meat, encountering poison, there is some regret, but no fault. The Image Commentary says: Encountering poison, is due to improper position. Zhang Gen says: Because his ability is insufficient.

九四，噬乾胏，得金矢，利艱貞，吉。金矢猶所謂束矢。象曰：利艱貞吉，未光也。六五，噬乾肉，得黃金，貞厲，無咎。黃金猶所謂鉤金。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。是所謂怙終。趾下耳上，各從其類。

The fourth line statement says: "Bite the dry meat with bone, and you bite out a metal arrowhead; it is appropriate to maintain uprightness in hardship, and it is auspicious." Zhang Gen explains: "The 'gold arrow' here refers to the 'bundle of arrows' that the accused must present in judicial cases according to the Zhou Li." The Small Image Commentary says: "It is appropriate to maintain uprightness in hardship and it is auspicious, because the Way has not yet become prominent." The fifth line statement says: "Bite the dry meat, and you obtain gold; maintaining uprightness while being cautious of danger, there will be no mistake." Zhang Gen says: "The 'gold' here refers to the 'measure of gold' that the accused must present in judicial cases according to the Zhou Li." The Small Image Commentary says: "Maintaining uprightness while being cautious of danger and having no mistake, this is proper handling." The top line statement says: "Shoulder the shackles, covering the ears, which is dangerous." The Small Image Commentary says: "Shouldering shackles and covering the ears, this is being deaf and unwilling to listen." Zhang Gen says: "This is what the Shang Shu calls 'hu zhong,' relying on power and persisting in wrongdoing." The punishments in the first line are applied to the feet, and in the top line to the ears, each following the location of the line.

離下艮上。賁：亨，小利有攸往。白宜正白，黑宜正黑。彖曰：賁亨，柔來而文剛，故亨。逸剛者之事。分剛上而文柔，故小利有攸往。天文也。文明以止，人文也。剛柔相雜，天之文；訪遺舉逸，人之文。觀乎天文以察時變，觀乎人文以化成天下。所謂天下歸心焉。象曰：山下有火，賁。燭於幽隱，賁于丘園之象也。君子以明庶政，無敢折獄。此之謂文明以止。

The hexagram of Zhen has the lower trigram Li (Fire) and the upper trigram Gen (Mountain). The hexagram statement says: It is smooth, slightly favorable for going forward. Zhang Gen explains: White should be properly white, and black should be properly black. The Commentary on the Judgment says: Zhen is smooth because the yao of yin comes down to adorn the yao of yang, hence it is smooth. Zhang Gen says: This is an affair that allows the strong to rest. The Commentary on the Judgment says: The yang yao goes up to adorn the yin yao, hence it is slightly favorable for going forward. This is the literary beauty of heaven; civilized and restrained, this is the literary beauty of man. Zhang Gen says: The intermingling of yang and yin is the literary beauty of heaven; seeking out talented people and employing those who are hidden is the literary beauty of man. The Commentary on the Judgment says: Observing the literary beauty of heaven to examine the changes of time, observing the literary beauty of man to cultivate and perfect the world. Zhang Gen says: This is the way the world is united in heart. The Image Commentary says: Mountain beneath fire, this is Zhen. Zhang Gen says: The light of fire reaches the dark and hidden places, which is the image of the line six in the fifth, "adorned in the hills and gardens." The Image Commentary says: The gentleman takes it as a model, clearly governing various affairs, yet does not dare to decide lawsuits solely based on this light. Zhang Gen says: This is called civilized and restrained.

初九，賁其趾，舍車而徒。象曰：舍車而徒，義弗乘也。招賢聘才，天下之盛節，而初最在下，其禮尚薄，義不屑就故也。六二，賁其須。象曰：賁其須，與土興也。所謂分剛上而文柔。九三，賁如濡如，永貞吉。象曰：永貞之吉，終莫之陵也。嚴光之事。

The line statement for the first line says: Adorning one's toes, rather than abandoning the carriage and walking on foot. The Small Image Commentary says: Abandoning the carriage and walking on foot indicates that one should not ride that carriage. Zhang Gen explains: Recruiting virtuous men and employing talents is a great ceremony of the world; however, the first line is in the lowest position, and the treatment offered by others is still meager, so by principle it should not accept the appointment. The line statement for the second line says: Adorning one's beard. The Image Commentary says: Adorning the beard is in harmony with the rising above. Zhang Gen says: This is what the Commentary on the Judgment refers to as 'the firm yang above and the gentle yin adorned'. The line statement for the third line says: Adorning oneself with brightness and moisture, maintaining uprightness for a long time brings good fortune. The Image Commentary says: The good fortune of maintaining uprightness for a long time is that no one can oppress him. Zhang Gen says: This is similar to the case of Yan Guang who refused the summons from the Han Guangwu Emperor.

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。進而當位，若不固其節，然上既致恭而盡禮，則可以行道之時也，何尤之有？六五，賁于丘園，束帛戔戔，吝，終吉。象曰：六五之吉，有喜也。禮雖未豐，志亦可尚，應否相半故，終亦有喜。上九，白賁，無咎。象曰：白賁無咎，上得志也。含光耀，超然逺引，徵聘莫之及者也。

The fourth line statement says: The decoration is pure and clean, a white horse runs swiftly; it is not a bandit, but a suitor coming to propose marriage. The small image commentary says: The fourth line is in the correct position but has doubts in its heart; it is not a bandit but a suitor, so there will be no mistake. Zhang Gen explains: It advances to take part in the appointment and occupies its position, appearing as if it has not maintained its virtue; but since above it is respectful and fully courteous, this is precisely the time to act, so what is there to blame? The fifth line statement says: The decoration of the recluse in the garden is sent with very little silk, there is some regret, but ultimately it is auspicious. The image commentary says: The auspiciousness of the fifth line is due to joy. Zhang Gen says: Although the courtesies are not yet abundant, the sincerity is commendable; half of those who apply and half who do not, so there is still joy in the end. The top line statement says: Adorning with pure white, there is no mistake. The image commentary says: White贲 without mistake, is being in a high position and realizing one's aspirations. Zhang Gen says: He keeps his brilliance hidden, withdraws far away, and the court's summons cannot reach him.

坤下艮上。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。黨錮君子失是矣。象曰：山附於地，剝。上以厚下安宅。本固則寧，所以止剝孰大於此。

The hexagram of Pei has the lower trigram as Kun (Earth) and the upper trigram as Gen (Mountain). The hexagram statement says: It is not advantageous to go somewhere. The commentary on the judgment says: What is called Pei is the falling away, which is when the yao of yin overcomes the yao of yang. It is not advantageous to go somewhere because the power of the small person is increasing. To stop and remain still in accordance with the situation is the principle derived from observing the hexagram. The gentleman values the transformation of decline and growth, fullness and emptiness, because these are the workings of the heavenly way. Zhang Gen explains: The gentlemen involved in the Eastern Han Dynasty's party persecution were lacking in this aspect. The great image commentary says: A mountain resting on the earth is Pei. Those in superior position should take this as a model, to be kind to those below, so as to be secure in their position. Zhang Gen says: Only when the foundation is firm can there be peace, and there is no greater way to stop the falling away than this.

初六，剝床以足，蔑貞凶。象曰：剝床以足，以滅下也。凡剝皆小人剝君子，君子民所恃以安，而小人害之，與所謂厚下安宅異矣，終於凶而已。故剝毎進上而益凶，終於自剝其廬矣。六二，剝床以辨，貞凶。象曰：剝床以辨，未有與也。使五謂之應，則其禍不止辨而已。六三，剝之無咎。象曰：剝之無咎，失上下也。獨應於六，茲失也，其所以為得歟？

The first line statement says: The bed is being stripped away, starting from the foot of the bed; abandoning the right path leads to danger. The small image commentary says: Starting from the foot of the bed indicates the destruction of the foundation. Zhang Gen explains: Whenever there is stripping away, it is the small person stripping the gentleman. The gentleman is the one on whom the people rely for security, yet the small person harms him, which is contrary to the "thickening the foundation and securing the house" mentioned in the great image commentary. The outcome can only be dangerous. Therefore, the stripping away progresses upward and becomes more dangerous, eventually leading to the destruction of one's own house. The second line statement says: The bed is being stripped away, reaching the junction between the bed frame and the foot. Holding to the correct path is still dangerous. The small image commentary says: Stripping away reaches the bed frame because it has not yet found a corresponding partner. Zhang Gen says: If the fifth line corresponds with it, the harm would not stop at stripping away the bed frame. The third line statement says: Being in the process of stripping away without fault. The small image commentary says: Being without fault in the process of stripping away is because it has separated from the upper and lower like elements. Zhang Gen says: The third line alone corresponds with the top line, which in the view of the multitude of yin lines is a loss, but this is precisely its gain.

六四，剝床以膚，凶。象曰：剝床以膚，切近災也。最近於君，得肆其毒故。六五，貫魚以宮人寵，無不利。象曰：以宮人寵，終無尤也。桓靈失是矣。上九，碩果不食。艮為果蓏。君子得輿，小人剝廬。象曰：君子得輿，民所載也。能止剝故。小人剝廬，終不可用也。當自敗故。

The fourth line statement says: The peeling off reaches the skin of a person on the bed, which is dangerous. The Small Image Commentary says: The peeling off reaches the skin, indicating disaster is imminent. Zhang Gen explains: The fourth line is closest to the sovereign, thus it can freely spread its harm. The fifth line statement says: Like a string of fish leading the palace attendants to receive favor, there is no disadvantage. The Image Commentary says: Leading the palace attendants to receive favor, ultimately there will be no mistake. Zhang Gen says: Emperor He of Han and Emperor Ling of Han lost control in this regard. The top line statement says: The largest fruit is not eaten. Zhang Gen says: The image of the mountain in the Gen hexagram originally includes fruits and vegetables. The line statement continues: The gentleman receives a carriage and chariot, while the petty person loses even his house. The Image Commentary says: The gentleman receiving a carriage and chariot is due to the people's support. Zhang Gen says: Because he can stop the peeling off. The Image Commentary says: The petty person losing his house will ultimately not be appointed. Zhang Gen says: Because he is bound to bring about his own downfall.

震下坤上。復：亨，出入無疾，朋來無咎。在姤則戒勿用取女，在復則曰朋來無咎，聖人之意可見矣。反復其道，七日來復，利有攸往。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。惟順為能復其所。七日來復，天行也。陰陽之數不過六，天地不能違，況於人乎？陽故言日，陰故言月。利有攸往，剛長也。君子之時。復其見天地之心乎。愛物無已。象曰：雷在地中，復。先王以至日閉闗，商旅不行，后不省方。安身所以利用。

The hexagram of Fu is composed of the lower trigram Zhen (Thunder) and the upper trigram Kun (Earth). The hexagram statement says: It is smooth, there is no illness in going out or coming in, and the companions come without fault. Zhang Gen explains: In the hexagram Guo, the sage warns, "Do not take a wife." But in the hexagram Fu, it says, "Companions come without fault." Thus, the sage's intention to support yang and restrain yin is evident. The hexagram statement continues: Going and returning follow their own path, returning after seven days, it is favorable to go forward. The Commentary on the Judgment says: The hexagram Fu is smooth because yang returns. One movement follows the gentle, hence there is no illness in going out or coming in, and companions come without fault. Going and returning follow their own path. Zhang Gen says: Only by being gentle can one return to its original position. The Commentary on the Judgment says: Returning after seven days, this is the operation of the heavenly way. Zhang Gen says: The numbers of yin and yang do not exceed six; even heaven and earth cannot violate them, how much less a person? Those belonging to yang are counted by days, those belonging to yin are counted by months. The Commentary on the Judgment says: It is favorable to go forward, because yang is growing. Zhang Gen says: This is precisely the time for the gentleman. The Commentary on the Judgment says: From the hexagram Fu, one can roughly see the original intention of heaven and earth in nurturing all things. Zhang Gen says: That is to love all things without end. The Great Image Commentary says: Thunder lies hidden in the earth, which is Fu. The ancient kings took this as a model, closing the borders on the day of Winter Solstice, merchants did not travel, and the ruler did not tour the land. Zhang Gen says: Stabilizing oneself is for future use.

初九，不逺復，無柢悔，元吉。象曰：不逺之復，以修身也。顏子所以為好學，為修身。六二，休復，吉。象曰：休復之吉，以下仁也。親人以為復，吉孰大焉。六三，頻復，厲，無咎。比於初故。象曰：頻復之厲，義無咎也。雖未能不貳，然猶愈於迷復故。

The first line statement says: Going out a short distance and then turning back, there is no regret, great good fortune (the text in the commonly circulated version reads "only" instead of "without"). The Small Image Commentary says: Going out a short distance and then turning back is for self-cultivation. Zhang Gen explains: Yan Hui is called a good learner precisely because he could cultivate himself in this way. The second line statement says: A beautiful turning back, auspicious. The Image Commentary says: The auspiciousness of a beautiful turning back is because it can submit to the person of virtue. Zhang Gen says: To be close to the person of virtue as a basis for turning back, is there anything more auspicious than this? The third line statement says: Repeatedly turning back and repeatedly losing the way, dangerous, but without fault. Zhang Gen says: Because it is close to the first line. The Image Commentary says: The danger of repeated turning back, by nature, does not result in fault. Zhang Gen says: Although one still cannot avoid repeating the same mistake, it is still better than the case of the sixth line, who is lost and does not know to turn back.

六四，中行獨復。象曰：中行獨復，以從道也。中立不惟道是與，應於初故。六五，敦復，無悔。象曰：敦復無悔，中以自考也。動容周旋中禮，仲尼之事，中以自考，何悔之有？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。兵凶器也，省躬無缺而後動猶或難焉，況迷復以行之乎？

The line statement for the fourth line says: walking in the middle of many yin forces and turning back alone. The Small Image Commentary says: walking in the middle and turning back alone is to follow the right path. Zhang Gen explains: it is neutral and only relates to the right path (the character '倚' is possibly missing after '不'), because it corresponds with the initial nine. The line statement for the fifth line says: returning with sincerity, without regret. The Image Commentary says: returning sincerely without regret is to examine oneself by the middle path. Zhang Gen says: every movement, every turn, every response conforms to propriety, which is the kind of thing Confucius would do; being able to examine oneself by the middle path, how could there be regret? The line statement for the top six says: losing direction and unable to turn back, dangerous, there will be natural disasters and human calamities; used for military campaigns, ultimately suffering great defeat, even the sovereign will face danger, and for ten years it will not be possible to go to war. The Image Commentary says: the danger of losing direction and being unable to return is violating the way of a sovereign. Zhang Gen says: war is a dangerous weapon, even if one examines oneself thoroughly and finds no faults before taking action, there is still danger; how much more so if one loses direction and still uses it for warfare?

震下乾上。無妄：元亨利貞。夫是之謂無妄。其匪正有眚，不利有攸往。當無妄之世而欲妄動，其可哉？彖曰：無妄，剛自外來而為主於內。乾上坤下，一索而得震故。動而健，剛中而應，大亨以正，天之命也。無妄之□報如此。其匪正有眚，不利有攸往。無妄之往，何之矣。天命不佑，行矣哉。妄之不可僥倖如此。象曰：天下雷行，物與無妄。黙然感應，何妄之有？先王以茂對時育萬物。所謂草木固有生矣，鳥獸固有群矣，吾何為哉？茂對時以育而已，聖人之無妄如此。

The hexagram of Wuwang is composed of the lower trigram Zhen (Thunder) and the upper trigram Qian (Heaven). The hexagram statement says: Greatly smooth and unimpeded, favorable to maintaining correctness. Zhang Gen explains: Only in this way can it be called "Wuwang," meaning real and free from falsehood. The hexagram statement continues: If not upright, there will be calamity, and it is not favorable to going forward. Zhang Gen says: In an era of true Wuwang, to act recklessly is not acceptable. The Commentary on the Judgment says: The hexagram of Wuwang is when a strong line comes from outside to become the master of the inner trigram. Zhang Gen says: Qian is above and Kun is below, and Kun first seeks Qian and thus obtains Zhen, so it is like this. The Commentary on the Judgment says: One movement is strong and vigorous, the strong line is in the center and corresponds with above and below, thus great smoothness and uprightness, which is the command of heaven. Zhang Gen says: The result of true Wuwang is like this (one character is missing here). The Commentary on the Judgment says: If not upright, there will be calamity, and it is not favorable to going forward; if the hexagram of Wuwang still wishes to go forward, where can it go? Heaven's mandate does not support it, how can it move? Zhang Gen says: This is the reason why false things cannotby chance succeed. The Great Image Commentary says: Under heaven, thunder moves, and all things have their own real and true nature. Zhang Gen says: Naturally responding in silence, where is there any falsehood? The Great Image Commentary says: The former kings took it as a model, striving to follow the heavenly timing to nurture all things. Zhang Gen says: This is how grass and trees naturally grow, and birds and beasts naturally gather, so what more do I need to do? I just strive to follow the heavenly timing to nurture them. This is how the sage is real and free from falsehood.

初九，無妄往，吉。象曰：無妄之往，得志也。震之體故。六二，不耕穫，不災畬，則利有攸往。象曰：不耕穫，未富也。欲事無妄之主當如此。耕穫災畬，小人之事，樊遲所以見貶也。六三，無妄之災，或繋之牛，行人之得，邑人之災。象曰：行人得牛，邑人災也。行人得牛而邑人災，是謂無妄之災。雖非我作，而動與位極處非其稱故。

The first line statement says: Going with a sincere and genuine heart brings good fortune. The Small Image Commentary says: Going without false expectations can realize one's aspirations. Zhang Gen explains: Because it is the trigram Zhen (Thunder), it is active and upright. The second line statement says: Not farming for harvest, nor clearing fields for burning, this is suitable for going forward. The Image Commentary says: Farming not for harvest means not seeking wealth. Zhang Gen says: If one wishes to serve a truly sincere and genuine ruler, one should act this way. Expecting to reap after sowing or to have crops mature after clearing land is the mindset of a petty person. Fan Chi's request to learn farming was rebuked by Confucius for precisely this reason. The third line statement says: Unexpected misfortune: someone tied up a cow, a passerby took it away, and the nearby town suffered. The Image Commentary says: The passerby got the cow, but the town suffered. Zhang Gen says: The passerby getting the cow while the town suffers is called "unjust misfortune." Although it was not done by oneself, its actions and position have reached an extreme, not matching its status, so it is inevitable.

九四，可貞，無咎。象曰：可貞無咎，固有之也。輔無妄之主當如此。九五，無妄之疾，勿藥有喜。象曰：無妄之藥，不可試也。徒擾之而已，堯湯之水旱是也。上九，無妄行有眚，無攸利。象曰：無妄之行，窮之災也。所謂用靜吉，物不可極故。

The fourth line statement says: It is possible to maintain uprightness and there will be no mistake. The Small Image Commentary says: It is possible to maintain uprightness and have no mistake, because this virtue belongs to it naturally. Zhang Gen explains: To assist a sovereign who is genuine and free from deceit, one should act in this way. The fifth line statement says: A sickness not caused by oneself will recover without the need for medicine. The Image Commentary says: Medicine for a sickness of non-deceit should not be used casually. Zhang Gen says: Taking medicine would only be a disturbance; the great flood during the time of Yao and the great drought during the time of Tang were cases of this kind. The top line statement says: To act when one is genuine and free from deceit will bring calamity and bring no benefit. The Image Commentary says: To act in a way that is not genuine when one is genuine is to bring calamity by pushing things to an extreme. Zhang Gen says: This is what is meant by 'using stillness brings good fortune,' because things should not be pushed to an extreme.

乾下艮上。大畜：利貞，不家食吉。夫樂天，大人之事。利渉大川。彖曰：大畜，剛健篤實輝光，日新其徳。夫是之謂大畜。剛上而尚賢，能止健，大正也。能尚賢而止健，非所畜之大其能之乎？不家食吉，養賢也。君能下下故。利渉大川，應乎天也。時當大有故。象曰：天在山中，大畜。君子以多識前言往行，以畜其徳。所謂大畜之器如此。

The hexagram Daxu (Great Accumulation) has the lower trigram Qian (Heaven) and the upper trigram Gen (Mountain). The hexagram statement says: It is favorable to maintain correctness, and it is auspicious to not support oneself at home but to be supported by the court. Zhang Gen explains: To enjoy the mandate of heaven is the matter of a great person. The hexagram statement continues: It is favorable to cross a great river. The Commentary on the Judgment says: The hexagram Daxu is strong, vigorous, solid, full, and radiant, with virtue renewed every day. Zhang Gen says: Only when this is achieved can it be called "Great Accumulation." The Commentary on the Judgment says: The strong lines ascend and honor the virtuous, thus restraining the strong and vigorous, which is the great right path. Zhang Gen says: To honor the virtuous and restrain the strong and vigorous, if the power accumulated is not great, how could this be achieved? The Commentary on the Judgment says: To not support oneself at home but to be supported by the court is auspicious, which is to nourish the virtuous. Zhang Gen says: Because the ruler is willing to humble himself and honor the virtuous. The Commentary on the Judgment says: It is favorable to cross a great river, which is in accordance with heaven. Zhang Gen says: Because the situation is just right for great achievements. The Great Image Commentary says: Heaven is contained within the mountain, which is Great Accumulation. The gentleman takes inspiration from this, remembering the good words and deeds of the ancients, to cultivate his own virtue. Zhang Gen says: The cultivation of Great Accumulation is like this.

初九，有厲，利己。象曰：有厲利己，不犯災也。大畜雖優於小畜，然進之難久矣，故初必有厲；惟能動心性、増益所不能，而不急於自售以與小人爭，所以免於災而益大也。九二，輿說輹。象曰：輿說輹，中無尤也。案：大畜九二與小畜九三皆有不能進之義，故爻辭取象亦相似。原本作三雖浸盛，玩此義，又義不應指下爻說，故改三作二。二雖浸盛，然亦未能大有為，與小畜之三同；其所以免於尤悔者，姑積中以自養，待成器而動故也。

The line statement for the first line says: There is danger, and it is appropriate to stop. The small image commentary says: There is danger and it is appropriate to stop, meaning not to provoke calamity. Zhang Gen explains: Although great accumulation is stronger than small accumulation, the difficulty of advancing has long existed, so the first line will certainly encounter danger; only by being able to cultivate oneself as Mencius said, to stir up one's mind and toughen one's nature, to increase abilities one does not originally possess, and not to rush to promote oneself and compete with petty men for position, can one avoid calamity and grow stronger day by day. The line statement for the second line says: The carriage has lost its fuxu. The image commentary says: The carriage losing its fuxu means being in the center without fault. (Comment by the editors of the Siku Quanshu: The second line of great accumulation and the third line of small accumulation both have the meaning of 'not being able to advance,' so the imagery of the line statements is similar; the original edition read 'three though gradually flourishing,' but considering the meaning of the text, it should not refer to the next line, so 'three' is changed to 'two.') Zhang Gen says: Although the second line is gradually flourishing, it still cannot achieve great accomplishments, which is the same as the third line of small accumulation; it is able to avoid fault and regret because it temporarily stores its strength within itself for self-cultivation, and waits until it has matured to take action.

九三，良馬逐，利艱貞，日閒輿衛，利有攸往。所畜已成，可以致逺矣，然以難進焉，日閒輿衛可也，戒於疾馳故也，夫是謂大器晚成。象曰：利有攸往，上合志也。九在上故。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。童牛之牿，所謂犯而不校；豶豕之牙，所謂不怒而威。夫然後可以有為，非所畜之大而正其能之乎？自勝之謂強如此。上九，何天之衢，亨。象曰：何天之衢，道大行也。伊傅之事。

The line statement for nine in the third says: A good horse galloping forward, it is appropriate to maintain correctness amidst difficulties; constantly practicing driving and defense, it is appropriate to go somewhere. Zhang Gen explains: The accumulated strength has now matured, so it is appropriate to travel a long distance; but since advancing is difficult, constantly practicing driving and guarding is also good, which is a warning against rushing ahead blindly. This is called "great achievements come late." The small image commentary says: It is appropriate to go somewhere, because it aligns with the will of the superior. Zhang Gen says: Because the yang line nine at the top is above. The line statement for six in the fourth says: Adding a crossbar to a young ox's horn, great auspiciousness. The small image commentary says: The great auspiciousness of six in the fourth is due to joy. The line statement for six in the fifth says: The teeth of a castrated boar, auspicious. The small image commentary says: The auspiciousness of six in the fifth is due to fortune. Zhang Gen says: Adding a crossbar to a young ox's horn is what the Analects refers to as "offended but not resentful," resolving conflict before it arises; a castrated boar, though having teeth, does not bite, which is "without anger, yet having authority." Only when reaching this level can one act effectively; if the accumulated strength is not great and upright, how could this be achieved? Laozi says "one who conquers himself is strong," which is exactly this state. The line statement for nine at the top says: Shouldering the great way that connects to heaven, it is smooth. The small image commentary says: Shouldering the heavenly path, the way is greatly promoted. Zhang Gen says: This is equivalent to the kind of affairs handled by Yi Yin and Fu Yue.

震下艮上。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。天人之頤如此，豈自養而已哉？象曰：山下有雷，頤。頤之時也。君子以慎言語，節飲食。此人之所忽而取禍莫速焉者也。

The hexagram Yi is composed of the lower trigram Zhen (Thunder) and the upper trigram Gen (Mountain). The hexagram statement says: to maintain correctness brings good fortune; observe how one nourishes others and how one seeks food for oneself. The commentary on the judgment says: maintaining correctness brings good fortune, meaning that what is nourished is in accordance with the right path, thus bringing good fortune. Observing nourishment involves looking at whom one nourishes; seeking food for oneself involves observing how one sustains oneself. Heaven and Earth nourish all things; the sage nourishes the virtuous to extend this care to all people. The significance of the timing of the hexagram Yi is very great. Zhang Gen explains: the nourishment of heaven and humanity is so vast, how could it be limited merely to sustaining oneself? The image commentary says: mountain beneath thunder is Yi. Zhang Gen says: this is precisely the time for nourishment. The image commentary says: the gentleman takes inspiration from it, being careful with his words and restraining his diet. Zhang Gen says: these two things are precisely what people most easily neglect, and they bring disaster quickly.

初九，舍爾靈龜，觀我朵頤，凶。象曰：觀我朵頤，亦不足貴也。不能自養而望養於人，賤之至也。六二，顛頤，拂經于丘頤，征凶。象曰：六二征凶，行失類也。舍五養初，非常之道，居下則可，征則凶矣。丘者，丘園之謂。六三，拂頤，貞凶，十年勿用，無攸利。象曰：十年勿用，道大悖也。頤養正則吉，而拂之，是謂大悖。

The first line statement says: Abandoning your own self-sustaining divine turtle, you stare at me with greedy cheeks, which is dangerous. The Small Image Commentary says: Staring at me with greedy cheeks shows no worth. Zhang Gen explains: Being unable to sustain oneself yet expecting others to sustain, this is the lowest form of inferiority. The second line statement says: Reversing the order to seek sustenance downward, going against the norm to seek sustenance from the hill, traveling is dangerous. The Image Commentary says: The second line's danger in traveling is due to losing the proper alignment. Zhang Gen says: Abandoning the fifth line to sustain the first line, this is not the proper way; staying in the lower position is acceptable, but once you move, it becomes dangerous. The term 'hill' refers to the hill and garden where one retreats. The third line statement says: Violating the way of sustenance, even maintaining the right position is dangerous, for ten years it will not be of use, yielding no benefit. The Image Commentary says: Being of no use for ten years indicates a great contradiction. Zhang Gen says: Sustaining in accordance with the right way brings good fortune; it instead violates, which is called a great contradiction.

六四，顛頤，吉，虎視耽耽，其欲逐逐，無咎。象曰：顛頤之吉，上施光也。此上所養以養萬民者也，光孰盛焉。六五，拂經，居貞吉，不可渉大川。象曰：居貞之吉，順以從上也。舍二養六，雖違於常而能順乎正，雖未可大有為而吉無疑矣。上九，由頤，厲吉，利渉大川。象曰：由頤厲吉，大有慶也。成卦之主，功成不居。

The line statement for the fourth line says: turning upside down to seek sustenance downward, it is auspicious; like a tiger staring intently, desires continue without error. The Small Image Commentary says: the auspiciousness of turning the mouth downward comes from the broad and bright giving above. Zhang Gen explains: this is the superior person taking the virtuous ones to be sustained, thus nurturing the people; what greater brilliance is there than this? The line statement for the fifth line says: going against the norm, dwelling in the correct position brings auspiciousness, and it is not suitable to cross a great river. The Image Commentary says: the auspiciousness of dwelling in the correct position comes from following above with flexibility. Zhang Gen says: abandoning the second line and seeking sustenance from the top line, although going against the norm, it follows the right path; although it cannot yet achieve great success, the auspiciousness is certain. The line statement for the top line says: all the sustenance of the hexagram comes from it, though there is danger, it is auspicious, and it is suitable to cross a great river. The Image Commentary says: coming from it for sustenance, dangerous yet auspicious, there is great fortune. Zhang Gen says: it is the main subject of the hexagram, achieving success without taking credit.

巽下兌上。大過：棟橈，利有攸往，亨。拯危救難，君子之事。彖曰：大過，大者過也。不仁而在高位。棟橈，本末弱也。孤而無輔。剛過而中，巽而說行，利有攸往，乃亨。大過之時大矣哉。非大人不能有為。象曰：澤滅木，大過。君子以獨立不懼，遁世無悶。處大過之世當如此。

The hexagram of Great Excess has the lower trigram Xun (Wind) and the upper trigram Dui (Lake). The hexagram statement says: The roof beam bends downward, it is favorable to go forward, and there is success. Zhang Gen explains: To rescue a critical situation and relieve a calamity is the duty of a gentleman. The Commentary on the Judgment says: What is meant by Great Excess is that the yang is excessively strong. Zhang Gen says: This is like an unkind person occupying a high position. The Commentary on the Judgment says: The roof beam bends because the ends are too weak. Zhang Gen says: This is like being isolated and without support. The Commentary on the Judgment says: Although the yang is excessively strong, it still remains in the center, acting with humility and harmony, thus it is favorable to go forward, and there is success. The significance of the time of Great Excess is very great. Zhang Gen says: Only a great person can act. The Image Commentary says: A great flood drowns the trees, which is Great Excess. The gentleman takes this as a model, standing alone without fear, and retreating from the world without distress. Zhang Gen says: This is how one should act in the time of Great Excess.

初六，藉用白茅，無咎。象曰：藉用白茅，柔在下也。居大過之世，處眾之下，非慎以潔，其能免乎？九二，枮楊生稊，老夫得其女妻，無不利。象曰：老夫女妻，過以相與也。將以救過，不得不爾。九三，棟橈，凶。象曰：棟橈之凶，不可以有輔也。難以扶持之故。

The line statement for the first line says: Using white reed grass as a mat, there is no fault. The small image commentary says: Using white reed grass as a mat, is the soft and yielding thing being placed below. Zhang Gen explains: Being in an excessive situation, and being below the people, if not cautious and clean, how can one avoid calamity? The line statement for the second line says: A dry poplar tree sprouts new shoots, an old man marries a young woman, there is no disadvantage. The image commentary says: An old man marrying a young woman, is an unusual union. Zhang Gen says: This is to correct an excessive condition, and it is unavoidable. The line statement for the third line says: The roof beam is bent, dangerous. The image commentary says: The danger of the bent roof beam is because it does not receive support from others. Zhang Gen says: Because it is stubborn and difficult to support.

九四，棟隆，吉，有它吝。象曰：棟隆之吉，不橈乎下也。惟不橈乎下，然後可以寢成孔安，茍有偏黨則悔吝至矣。九五，枮楊生華，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。上六，過渉滅頂，凶，無咎。象曰：過渉之凶，不可咎也。觀過可以知仁，異夫患失者矣，陳竇是也。

The fourth line statement says: The roof beam rises upward, which is auspicious; if there are other concerns, there will be regret. The Small Image Commentary says: The roof beam rising upward is auspicious because it does not bend downward. Zhang Gen explains: Only if it does not bend downward can the building be very stable after completion; if one has private interests and favors, regret and regret will follow. The fifth line statement says: A withered poplar tree blooms, an old woman marries a young man, there will be no mistake, nor will there be praise. The Image Commentary says: A withered poplar tree blooming, how can it last long? An old woman marrying a young man is also a shameful thing. The sixth line at the top says: Wading through deep water, the water covers the head, which is dangerous, but not a fault. The Image Commentary says: The danger of wading too far is not something to blame as a fault. Zhang Gen says: Confucius said, "By observing a person's mistakes, one can know his virtue." By looking at the type of mistake a person makes, one can understand his character; this is different from those who are anxious about gains and losses. People like Chen Fan and Dou Wu of the Eastern Han dynasty were exactly like that.

坎下坎上。習坎：有孚維心，亨，行有尚。濟險之道當如此。彖曰：習坎，重險也。水流而不盈，行險而不失其信，此之謂習坎。維心亨，乃以剛中也。是以不□。行有尚，往有功也。盈科而後進之謂。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。形勢不如徳，非大人莫能守也；據險之守，非大人莫能用也。象曰：水洊至，習坎。君子以常徳行，習敎事。常徳行所以處險，習教事所以除險。

The hexagram Kan consists of the lower trigram Kan and the upper trigram Kan. The hexagram statement says: To hold sincerity in the heart, there will be success, and actions will be praised. Zhang Gen explains: This is how one should cross over difficulties. The Commentary on the Judgment says: To be accustomed to hardship means to face double dangers. Water flows without overflowing, and moving through perilous situations without losing its sincerity is called being accustomed to hardship. Zhang Gen says: Therefore, one does not fall into danger (the character is missing here). The Commentary on the Judgment says: Success comes from the mind being open, because the second line and the fifth line are strong and centered. Actions being praised is because going forward leads to achievements. Zhang Gen says: This is what Mencius meant when he said water must fill a pit before it can flow forward. The Commentary on the Judgment says: The danger of heaven is its high and inaccessible nature, and the danger of earth is mountains, rivers, and hills. Kings and princes set up obstacles to guard their countries; the function of danger in circumstances is very significant. Zhang Gen says: The danger of terrain is not as important as virtue; without being a great person, one cannot hold on. Relying on danger for self-protection is also not something a great person would use well. The Great Image Commentary says: Water continuously flows, which is being accustomed to hardship. A gentleman takes this as a model, keeping his virtue constant and repeatedly practicing and teaching. Zhang Gen says: Keeping virtue constant is to be in a dangerous situation, and repeatedly practicing and teaching is to eliminate danger.

初六，習坎，入于坎窞，凶。象曰：習坎入坎，失道凶也。才不足故。九二，坎有險，求小得。象曰：求小得，未出中也。五在上故。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。水自上下，而三以柔當其衝，能有濟乎？

The line statement for the first line says: In a dangerous pit, falling into a small hole at the bottom, it is dangerous. The small image commentary says: Being in the middle of the perilous situation and falling into the center of the peril, it is losing the correct path and thus incurs danger. Zhang Gen explains: Because it lacks ability. The line statement for the second line says: There is danger within the peril, and what is sought can only be a small gain. The image commentary says: Seeking only a small gain, it has not yet emerged from the middle of the peril. Zhang Gen says: Because the nine five is still above. The line statement for the third line says: Coming and going are all perilous, both dangerous and deep, falling into a small hole at the bottom, there is nothing to be done. The image commentary says: Coming and going are all perilous, ultimately there will be no achievement. Zhang Gen says: Water rushes down from above, and the third line, being of a soft and weak nature, is precisely at the place where the water rushes, so what can it accomplish?

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。際猶天地際之際。初脫內難，行禮而已，不求其豐焉。九五，坎不盈，袛既平，無咎。象曰：坎不盈，中未大也。未能虛心屈己，禮才賢自輔，僅能濟難而已。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。迷復之咎如此。

The fourth line statement says: A single cup of wine and two bowls of food, placed in earthenware vessels, are offered through the window as a simple gesture of respect, and there will be no mistake. The Small Image Commentary says: A single cup of wine and two bowls of food signify the meeting of yin and yang at this point. Zhang Gen explains: This "际" is similar to the "际" in the Small Image Commentary of the Tai hexagram, meaning the meeting of heaven and earth. Yang is now free from internal difficulties, and a simple gesture of respect is sufficient, without needing richness. The fifth line statement says: The pit of Kan has not yet been filled, but it is only just level with the ground, and there will be no mistake. The Small Image Commentary says: The pit of Kan is not full, indicating that the virtue of being in the center is not yet extensive enough. Zhang Gen says: It is still unable to be humble and respectful, to invite and employ talented people to assist itself, so it can only pass through the danger. The sixth line at the top says: It is tied with ropes and imprisoned in a thorny cage, and it cannot escape for three years, resulting in danger. The Small Image Commentary says: The sixth line at the top has lost the correct path, and the danger will last for three years. Zhang Gen says: This is similar to the error of the sixth line at the top in the Fu hexagram, "mistaken return."

離下離。離：利貞，亨。凡有所麗，惟正乃亨。畜牝牛吉。坎君道也，離臣道也。彖曰：離，麗也。日月麗乎天，百穀草木麗乎土。臣之麗君也，猶日月之麗天。重明以麗乎正，乃化成天下。明明在上，惟正之麗，化何為而不成哉？柔麗乎中正，故亨，是以畜牝牛吉也。象曰：明兩作，離。大人以繼明照于四方。文武之謂上。

The hexagram Li (Fire) has both the upper and lower trigrams as Li (Fire), with the lower trigram being Li and the upper trigram also Li (the character for upper is missing). The hexagram statement says: It is advantageous to maintain the correct position and to be harmonious. Zhang Gen explains: Whenever there is reliance, only reliance on the correct path leads to harmony. The hexagram statement says: Raising a mother cow is auspicious. Zhang Gen says: Kan represents the way of the sovereign, while Li represents the way of the minister. The Commentary on the Judgment says: What is meant by Li is reliance. The sun and moon rely on the sky, and all grains and plants rely on the earth. Zhang Gen says: A minister relies on the sovereign, just as the sun and moon rely on the sky. The Commentary on the Judgment says: By relying on the continuous brightness in accordance with the correct path, one can cultivate and bring about the world. Zhang Gen says: A bright sovereign is above, and the ministers who rely on him all follow the correct path; how could education fail to succeed? The Commentary on the Judgment says: The flexible lines rely on the correct and central position, hence harmony, so raising a mother cow is auspicious. The Great Image Commentary says: Two layers of brightness rise together, which is Li. The great person takes this as a model, using continuous brightness to illuminate all directions. Zhang Gen says: This refers to King Wen and King Wu of Zhou (the character for upper is likely a later addition).

初九，履錯然，敬之無咎。象曰：履錯之敬，以辟咎也。麗最在下，不得不爾。六二，黃離，元吉。象曰：黃離元吉，得中道也。傅說之事。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。過分而不能退故。

The first line statement says: The steps are confused and disorderly, but if one remains respectful, there will be no mistakes. The small image commentary says: When steps are confused, maintaining respect is used to avoid mistakes. Zhang Gen explains: The position it relies on is at the very bottom, so it has to be like that. The second line statement says: Attached to the harmonious yellow, great good fortune. The image commentary says: Yellow is attached to the middle, great good fortune, because it has attained the middle path. Zhang Gen says: This is equivalent to the case of Fu Yue assisting King Wu Ding of the Shang dynasty. The third line statement says: The attachment at the time when the sun is setting; at this time, if one does not beat the clay pot and sing for joy, there will only be the lamentation of old age approaching, which is dangerous. The image commentary says: The attachment at the time when the sun is setting, how can it last long? Zhang Gen says: Because he has exceeded his proper role and refuses to step down.

九四，突如其來如，焚如，死如，棄如。象曰：突如其來如，無所容也。主弱臣強，王敦之謂。六五，出涕沱若，戚嗟若，吉。象曰：六五之吉，離王公也。雖非其位而傳襲之正，遭變能戚，終得公侯之助，上九是也，晉成之事。上九，王用出征，有嘉折首，匪其醜，無咎。象曰：王用出征，以正也。周公東征是以，王導似之。

The fourth line statement says: The coming is sudden and fierce, like fire bursting out, like a person dying, like being abandoned. The Small Image Commentary says: The coming is sudden because there is no place for it in the heavens and the earth. Zhang Gen explains: This is when the ruler is weak and the ministers are strong, which was the case with Wang Dun's rebellion in the Eastern Jin dynasty. The fifth line statement says: Tears flow like rain, sorrow and sighing, which is auspicious. The Image Commentary says: The auspiciousness of the fifth line is because it relies on the prince. Zhang Gen says: Although it is not in the yang position, the inherited title is correct; encountering turmoil and being anxious, eventually receiving help from a marquis, that marquis is the top line, which is equivalent to the case of Emperor Cheng of Jin suppressing Wang Dun and Su Jun's rebellion. The top line statement says: The king goes to war, achieving a good result, capturing the main criminal, not involving his followers, and there is no fault. The Image Commentary says: The king goes to war to correct the world. Zhang Gen says: This is the principle used by Duke Zhou in his eastern campaign, and Wang Dao of the Eastern Jin dynasty was similar to him.

下經。艮下兌上。咸：亨，利貞，取女吉。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。所欲與之聚，所惡勿施爾之謂。觀其所感，而天地萬物之情可見矣。未有不相下而能應者。象曰：山上有澤，咸。水潤下而山虛，感應如此。君子以虛受人。如響之投谷。感、恆、遁、大壯、晉、明夷、家人、睽、蹇、解、捐、益。

The lower hexagram of the Xian hexagram is Gen (Mountain), and the upper hexagram is Dui (Lake). The hexagram statement says: It is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. The Commentary on the Judgment says: What is meant by "Xian" is mutualsympathetic response (response). The soft is above and the strong is below; the yin and yang energies respond to each other and are close to one another. One is at rest and the other is joyful; the man takes the initiative to be subordinate to the woman, thus it is smooth, favorable to maintain the correct path, and auspicious for marrying a woman. Heaven and Earth respond to each other, and all things are nurtured and grow; the sage moves the people's hearts, and the world becomes peaceful. Zhang Gen explains: This is what Mencius said, that what the people desire should be accumulated for them, and what they detest should not be imposed upon them. The Commentary on the Judgment says: Observing the object of its response, the true nature of heaven and earth and all things can be seen. Zhang Gen says: There has never been a case where one does not humble oneself and submit to others and yet can receive a response. The Image Commentary says: A mountain with a marsh on top is Xian. Zhang Gen says: Water flows downward and the mountain is hollow inside, and this is how response works. The Image Commentary says: The gentleman takes this as a model, and with an empty mind accepts others. Zhang Gen says: This is like when a sound is thrown into a valley and immediately echoes back. (The list of hexagrams in this section: Xian, Heng, Duan, Da Zhuang, Jin, Ming Yi, Jia Ren, Kui, Jian, Jie, Shen, Yi. The copy mistakenly included the list within the text, with "Xian" incorrectly written as "Gan" and "Shen" incorrectly written as "Juan".)

初六，咸其拇。象曰：咸其拇，志在外也。感之道以虛為主，故近取諸身則下卦皆失，莫若靜之為愈；至四然後悔亡，惟五為無悔。六二，成其腓，凶，居吉。象曰：雖凶居吉，順不害也。迫而後動可矣。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。旣不能先人，又不能守靜，區區之志在隨人而已，益可羞也。

The first line statement says: The response is felt on the big toe. The Small Image Commentary says: The response is felt on the big toe, indicating the mind has already turned outward. Zhang Gen explains: The way of response is based on emptiness and stillness, so this hexagram uses the body as an example, and the lower trigram's third line has lost its proper place; it is better to remain still. Only when reaching the fourth line can regret disappear, and only the fifth line is truly without regret. The second line statement says: The response is felt on the calf, which is dangerous; if one remains still and does not move, it is auspicious (the character 'cheng' should be 'xian'). The Small Image Commentary says: Although dangerous, remaining still brings good fortune, indicating that being gentle and yielding will not suffer harm. Zhang Gen says: One should only move when forced to move. The third line statement says: The response is felt on the thigh, holding on only to the act of following others, and moving forward brings regret. The Small Image Commentary says: The response is felt on the thigh, also indicating unwillingness to stay still; the mind is focused on following others, and what is held is too low. Zhang Gen says: If one cannot lead others or remain still, and the mind is only focused on following others, it is even more shameful.

九四，貞吉悔亡，憧憧往來，朋從爾思。象曰：貞吉悔亡，未感害也。惟正可免。憧憧往來，未光大也。此有心於感而未能無心於求者也，無心者其惟五乎。九五，咸其脢，無悔。象曰：咸其脢，志末也。末，無也，與末如之何之末同。上六，咸其輔頰舌。象曰：咸其輔頰舌，滕口說也。是謂辭費，兌之體故。

The fourth line statement says: Keeping to the right path brings good fortune, and regret disappears; wandering about with a restless mind, friends only follow your fleeting thoughts. The Small Image Commentary says: Keeping to the right path brings good fortune and regret disappears, because it has not yet been harmed by influence. Zhang Gen explains: Only by keeping to the right path can one avoid harm. The Small Image Commentary says: Wandering about with a restless mind indicates that the mind is not yet broad and bright. Zhang Gen says: This refers to someone who deliberately tries to influence others but has not yet reached the state of acting without intention; only the fifth line can achieve this. The fifth line statement says: Influence is felt on the back and flesh, without regret. The Small Image Commentary says: Influence is felt on the back and flesh, indicating that the mind has no attachments. Zhang Gen says: This '末' is '无', using the same meaning as '末如之何' in the Analects. The sixth line at the top says: Influence is felt on the jaw, cheeks, and tongue. The Small Image Commentary says: Influence is felt on the jaw, cheeks, and tongue, which is only eloquent speech. Zhang Gen says: This is called empty and redundant words, because the sixth line at the top belongs to the trigram Dui, which governs speech and the mouth.

巽下震上。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。貞固之謂。天地之道，恆久而不已也。利有攸往，終則有始也。此所以為恆。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。化成在久。象曰：雷風，恆。其序順也。君子以立不易方。萬物莫足以傾之謂。

The hexagram of Heng has the lower trigram Xun (Wind) and the upper trigram Zhen (Thunder). The hexagram statement says: It is smooth, without fault, favorable to maintain the right course, and favorable to go forward. The Commentary on the Judgment says: What is meant by Heng is constancy. The strong is above and the yielding is below; thunder and wind support each other, being humble yet active, with the strong and yielding lines corresponding to each other. This is Heng. Heng is smooth, without fault, and favorable to maintain the right course because it can persist along its path. Zhang Gen explains: This is being firm and maintaining the right course. The Commentary on the Judgment says: The principle of heaven and earth is to be constant and unceasing. Favorable to go forward is to conclude and then begin again. Zhang Gen says: This is why it is called Heng. The Commentary on the Judgment says: The sun and moon follow the heavenly path and thus can shine constantly; the four seasons change continuously and thus can bring about the constant generation of all things; the sage follows his path constantly and thus the world is cultivated and formed. Observing what it maintains constantly, the true nature of heaven, earth, and all things can be seen. Zhang Gen says: Cultivation and formation all depend on the character of constancy. The Image Commentary says: Thunder and wind, that is Heng. Zhang Gen says: Because their order is harmonious. The Image Commentary says: The gentleman takes it as a model, establishing himself without changing his direction. Zhang Gen says: This is why nothing in the world can cause him to fall.

初六，浚恆，貞凶，無攸利。未可以貞而貞。象曰：浚恆之凶，始求深也。居恆之始而遂責人之知，其能免乎？九二，悔亡。久中之利如此。象曰：九二悔亡，能久中也。九三，不恆其德，或承之羞。重剛而不中故。貞吝。非所貞而貞。象曰：不恆其德，無所容也。

The first line statement says: To seek constancy from the beginning is to hold fast to correctness, which is dangerous and brings no benefit. Zhang Gen explains: This is trying to hold fast when it is not yet appropriate. The Small Image Commentary says: The danger of seeking constancy too deeply is that one starts off too demanding. Zhang Gen says: Being in the initial stage of the Hexagram of Constancy, one immediately expects others to understand oneself, how can one avoid danger? The second line statement says: Regret disappears. Zhang Gen says: This is the benefit of maintaining the middle path for a long time. The Image Commentary says: The disappearance of regret in the second line is due to the ability to maintain the middle path for a long time. The third line statement says: If one cannot maintain one's virtue, one may bring shame. Zhang Gen says: Because there are two overlapping strong lines that are not in the central position. The line statement says: Holding fast to correctness brings regret. Zhang Gen says: This is trying to hold fast where it is not appropriate. The Image Commentary says: If one cannot maintain virtue, there is no place to stand.

九四，田無禽。象曰：久非其位，安得禽也。免寇幸矣。六五，恆其德，貞，婦人吉，夫子凶。君道主變故。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。變更易常之謂。

The fourth line statement says: hunting without success. The Small Image Commentary says: staying in a position that is not one's own for a long time, how can one catch game? Zhang Gen explains: being able to avoid bandits is a fortunate thing. The fifth line statement says: maintaining one's virtue and upholding the right path; this is auspicious for a woman but ominous for a man. Zhang Gen says: because the way of a ruler is based on flexibility. The Small Image Commentary says: a woman upholding the right path is auspicious because she remains loyal to one man; a man should decide matters according to righteousness, but if he blindly follows a woman, it is ominous. The top sixth line statement says: speaking of constancy while being unstable, is ominous. The Small Image Commentary says: being unstable and occupying a high position is a great failure. Zhang Gen says: this is changing established norms and altering old laws.

艮下乾上。遁：亨，小利貞。遁亨利貞，未至於否。彖曰：遁亨，遁而亨也。剛當位而應，與時行也。無成之主。小利貞，浸而長也。聖人不畏剝而畏遁，以其方長也。遁之時義大矣哉。見幾而作，非大人不能。象曰：天下有山，遁。君子以逺小人，不惡而嚴。全身遠害之道。

The hexagram Dùn (Retreat) has the lower trigram Gèn (Mountain) and the upper trigram Qián (Heaven). The hexagram statement says: It is smooth, and it is advantageous to maintain the correct course in minor matters. Zhang Gen explains: The hexagram Dùn also speaks of smoothness and advantage in uprightness, indicating that it has not deteriorated to the extent of the hexagram Pǐ (Obstruction). The Commentary on the Judgment says: The hexagram Dùn is smooth because it is able to retreat, hence it is smooth. The yao nine in the fifth is in the correct position and corresponds with the yao six in the second, indicating action in accordance with the situation. Zhang Gen says: This is a ruler who cannot accomplish things. The Commentary on the Judgment says: It is advantageous to maintain the correct course in minor matters, because the yin energy is gradually increasing. Zhang Gen says: The sage does not fear the hexagram Bō (Splitting) but fears the hexagram Dùn, because during the time of Dùn, the yin energy is rising. The Commentary on the Judgment says: The significance of the timing of the hexagram Dùn is very great. Zhang Gen says: Recognizing the signs and acting immediately is not something a great person cannot do. The Great Image Commentary says: There is a mountain under the heavens, which is Dùn. The gentleman takes this as a model, retreating from small people; not showing aversion, yet maintaining a certain dignity. Zhang Gen says: This is the method of preserving oneself and avoiding harm.

初六，遁尾，厲，勿用有攸往。象曰：尾遁之厲，不往何災也。二為遁首，初在其後，其危可必，勿往乃免。六二，執之用黃牛之革，莫之勝說。象曰：用黃牛，固志也。此為遁者也，尚欲收賢市譽，所以異於否。九三，係遁，有疾厲，畜臣妾吉。象曰：係遁之厲，有疾憊也；畜妾吉，不可大事也。最近於二，見執者也，欲去不能，祿仕乃可。

The first line statement says: When retreating, being at the last place, there is danger, do not go anywhere. The small image commentary says: Being at the back while retreating is dangerous, if one does not go forward, what disaster is there? Zhang Gen explains: Six in the second is the head of the retreating group, and initial six is behind it, danger is certain; only by not moving forward can one avoid disaster. The second line statement says: He is bound with a rope made of yellow ox hide, no one can untie it. The image commentary says: Using a rope made of yellow ox hide, is to firm up one's resolve. Zhang Gen says: Six in the second is the one who is retreating, yet still wants to retain a virtuous person and gain a good reputation, this is exactly where the trigram of retreat differs from the trigram of not retreating. The third line statement says: Being tied up and unable to retreat, there is danger of illness; using it to keep servants and concubines is auspicious. The image commentary says: Being tied up and unable to retreat is dangerous, it is like having illness and being exhausted; using it to keep servants and concubines is auspicious, but it is not suitable for great undertakings. Zhang Gen says: Nine in the third is closest to six in the second, is the one who is tied up, wanting to go but unable to, so he can only be a minor official receiving salary.

九四，好遁，君子吉，小人否。象曰：君子好遁，小人否也。稍遠於二，善為辭而去。九五，嘉遁，貞吉。象曰：嘉遁貞吉，以正志也。剛明中正，素為小人所服，知其不可為，以禮而去，守節不失，莫之敢害也。上九，肥遁，無不利。象曰：肥遁無不利，無所疑也。鴻飛冥冥，弋人何慕焉。

The fourth line statement says: Although reluctant in the heart, one resolutely withdraws; the gentleman does this and it is auspicious, while the petty person cannot. The Small Image Commentary says: The gentleman can let go and withdraw, but the petty person cannot. Zhang Gen explains: Nine Four is somewhat distant from Six Two, and can express himself properly while withdrawing. The fifth line statement says: Retreat to a good place, maintaining uprightness brings auspiciousness. The Image Commentary says: Retreat to a good place and maintain uprightness brings auspiciousness, because the mind is upright. Zhang Gen says: Nine Five is strong and wise, resides in the center and maintains uprightness, and has always been respected by petty persons; upon realizing that the matter is no longer feasible, he withdraws according to propriety, maintaining his virtue, and no one dares to harm him. The top line statement says: Withdraw comfortably and at ease, benefiting all things. The Image Commentary says: Withdraw comfortably and at ease, benefiting all things, because there is no slightest worry or doubt in the heart. Zhang Gen says: This is like Yang Xiong said, that the wild goose flies high into the vast and dark sky, what could the hunters desire?

乾下震上。大壯：利貞。不正不足以為大。象曰：大壯，大者壯也。救亂之事。剛以動，故壯。謂大壯如此。大壯利貞，大者正也。正大而天地之情可見矣。由中而行，非大壯而何？天地以正大為壯，況人乎？象曰：雷在天上，大壯。君子以非禮弗履。

The hexagram Dazhuang has the lower trigram Qian (Heaven) and the upper trigram Zhen (Thunder). The hexagram statement says: It is favorable to maintain correctness. Zhang Gen explains: Without correctness, one cannot be called "great." The Commentary on the Judgment says (originally "Tuan" was mistakenly written as "Xiang"): The term "great strength" refers to the strong dominance of the yang element. Zhang Gen says: This is an affair of rescuing from calamity. The Commentary on the Judgment says: By acting with strength, it becomes strong. Zhang Gen says: This is the meaning of Dazhuang. The Commentary on the Judgment says: Dazhuang is favorable to maintaining correctness because the strong yang element is correct. Correctness and grandeur together reveal the true nature of heaven and earth. Zhang Gen says: To act in accordance with the middle path, is that not Dazhuang? Heaven and earth take correctness and grandeur as strength, how much more so for human beings? The Great Image Commentary says: Thunder resounds in the sky, which is Dazhuang. The gentleman takes this as a model, and does not act in any way that is not in accordance with propriety.

初九，壯于趾，征凶，有孚。象曰：壯于趾，其孚窮也。勝廣之事。九二，貞吉。象曰：九二貞吉，以中也。吳芮之事。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，君子用也。項籍之事。

The first line statement says: Strength is manifested in the toes, going to war is dangerous, this is certain. The Small Image Commentary says: Strength is in the toes, that certainty will lead to a dead end. Zhang Gen explains: This is similar to the case of Chen Sheng and Wu Guang's uprising. The second line statement says: Upholding the right path brings good fortune. The Image Commentary says: The second line upholds the right path and brings good fortune because it is in the center. Zhang Gen says: This is similar to the case of Prince Wu Rui of Changsha who carefully observed the rules of a subject. The third line statement says: The petty person exerts strength recklessly, while the gentleman treats strength as nothing; upholding the right path also brings danger, like a male sheep using its horn to push against a fence, resulting in the horn getting stuck. The Image Commentary says: The petty person exerts strength recklessly, while the gentleman does not do so (the original text here is missing). Zhang Gen says: This is similar to the case of Xiang Yu.

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。漢祖之事。六五，喪羊于易，無悔。象曰：喪羊于易，位不當也。子嬰之事。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。田橫之事。

The statement for the fourth line says: Holding to the correct path brings good fortune, regret disappears; the fence is broken through, the horn is no longer blocked; strength is as solid as the axle of a large cart and the rabbit that lies beneath it. The Small Image Commentary says: The fence is broken through and the horn is not blocked, so it is still possible to move forward. Zhang Gen explains: This is similar to the kind of situation faced by the First Emperor of Han. The statement for the fifth line says: A sheep is lost by the field's edge, but there is no regret. The Image Commentary says: Losing a sheep by the field's edge indicates an improper position. Zhang Gen says: This is similar to the kind of situation faced by King Ziying of the Qin dynasty. The statement for the top line says: A male sheep pushes against the fence, cannot retreat, cannot advance, and there is no benefit; in a difficult situation, being able to hold on brings good fortune. The Image Commentary says: Being unable to retreat and unable to advance indicates lack of thorough consideration; in a difficult situation, being able to hold on brings good fortune, indicating that mistakes will not be prolonged. Zhang Gen says: This is similar to the kind of situation faced by Tian Heng.

坤下離上。晉：康侯用錫馬蕃庶，晝日三接。君子有不進，進當如此。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，晝日三接也。明明在上，可進之時，道合志從，無嫌於銳。象曰：明出地上，晉。君子以自昭明德。當無餘蘊。

The hexagram Jin is composed of the lower trigram Kun (Earth) and the upper trigram Li (Fire). The hexagram statement says: The vassals who have pacified the four directions receive great gifts of chariots and horses from the Son of Heaven, and are received three times in one day. Zhang Gen explains: A gentleman originally may not be willing to take office; but when he truly decides to take office, he should be like this. The Commentary on the Judgment says: The term Jin means advancement. The light rises above the earth, the flexible lines adhere to the great light, and the flexible lines advance upward, thus the vassals who have pacified the four directions receive many gifts of chariots and horses and are received three times in one day. Zhang Gen says: When the bright sovereign is above, it is precisely the time to advance; when the way is in harmony and the will is in accord, there is no need to fear advancing too quickly. The Image Commentary says: The light rising above the earth is Jin. The gentleman takes it as a model, and makes himself clearly manifest with his bright virtue. Zhang Gen says: One should fully manifest one's virtue, without hiding anything.

初六，晉如摧如，貞吉，罔孚，無咎。象曰：晉如摧如，獨行正也；無咎，未受命也。者，寛以居之之謂。進之始，其勢必如是，是以君子難處。六二，晉如愁如，貞吉，受茲介福于其王母。王母猶文母也。象曰：受茲介福，以中正也。六三，眾允，悔亡。象曰：眾允之志，上行也。信則人任焉。

The line statement for the first line says: wanting to advance but being obstructed, keeping to the right path brings good fortune; when not trusted, being at ease and generous will not lead to mistakes. The small image commentary says: wanting to advance but being obstructed, is walking alone on the right path; there is no mistake because the appointment has not yet been accepted. Zhang Gen explains: the term 'Yù' means to be at ease and generous in one's own place (the character 'Yù' was originally missing above 'Zhe'). The beginning of advancing is necessarily like this, so the gentleman finds it difficult to be in the right place. The line statement for the second line says: wanting to advance but feeling anxious in the heart, keeping to the right path brings good fortune, receiving such great blessings from the Queen Mother. Zhang Gen says: here 'Queen Mother' is like referring to the wife of a former king as 'Wen Mu'. The small image commentary says: receiving such great blessings is because the second line is both central and upright. The line statement for the third line says: gaining the trust of the people, regret disappears. The small image commentary says: the people's trust is a movement upward. Zhang Gen says: having credibility, people naturally entrust him.

九四，晉如鼫鼠，貞厲。象曰：鼫鼠貞厲，位不當也。尸素貪鄙之謂。六五，悔亡，失得勿恤，往吉，無不利。象曰：失得勿恤，往有慶也。毋悼後害之謂。柔進而上行，麗乎火明，何恤之有？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。進不可極如此。

The fourth line statement says: The appearance of advancing is like a large rat, and even maintaining the right path is dangerous. The Small Image Commentary says: Maintaining the right path like a large rat is dangerous, because the line is not in the proper position. Zhang Gen explains: This refers to being in a position without doing anything, being greedy and shallow. The fifth line statement says: Regret disappears; there is no need to worry about loss or gain, going forward is auspicious and nothing is unfavorable. The Image Commentary says: There is no need to worry about loss or gain, going forward brings blessings. Zhang Gen says: This is what the Book of Documents says, not to always worry about future misfortunes. The fifth line, a yin line advancing and moving forward, relying on the brightness of fire, what is there to worry about? The top nine line statement says: Advancing to the tip of the animal's horn, it can only be used to attack one's own city; there is danger but it is auspicious, no mistake, and maintaining the right path is regretful. The Image Commentary says: It can only be used to attack one's own city, because the way is not yet broad. Zhang Gen says: Advancing should not be taken to an extreme, this is the meaning of it.

離下坤上。明夷：利艱貞。彖曰：明入地中，明夷。內文明而外柔順，以□大難，文王以之。利艱貞，晦其明也。內難而能正其志，箕子以之。明不可夷也，人謂之夷耳。文王具一卦之體，箕子得一爻之用。文王在外而勢大，箕子在內而地親，易地則皆然。象曰：明入地中，明夷。君子以蒞眾，用晦而明。察見淵魚者不祥。

The hexagram Mingyi has the lower trigram Li (Fire) and the upper trigram Kun (Earth). The hexagram statement says: It is advantageous to remain upright in hardship. The Commentary on the Judgment says: When light is sunk into the earth, this is called Mingyi. The inner part is civilized and the outer part is gentle, using this method to endure great difficulties, King Wen did this (the character above '以' is missing, according to The Zhou Changes it should be '蒙'). It is advantageous to remain upright in hardship, because one hides one's light; being in internal difficulties yet remaining upright in one's mind, Ji Zi did this. Zhang Gen explains: Light itself is not hurt, it is only that others think it is hurt. King Wen embodied the whole hexagram, while Ji Zi gained the use of one line; King Wen was outside and had great power, Ji Zi was inside and had close position, but if they were in each other's positions, their methods would be the same. The Great Image says: When light is sunk into the earth, this is called Mingyi. The gentleman takes it as a model, governing the people by appearing obscure on the surface but clear in mind. Zhang Gen says: Han Feizi said that being able to see fish in the deep pool is not auspicious.

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。明夷之初，避難早也。六二，明夷，夷于左股，用拯馬壯，吉。象曰：六二之吉，順以則也。微子之事。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。文王之事。

The first line statement says: When the light is injured, it is flying but has lowered its wings; the gentleman is traveling on the road and cannot eat for three days; if he goes somewhere, the host will still speak ill of him. The small image commentary says: The gentleman is traveling on the road and by nature cannot take time to eat. Zhang Gen explains: This is the beginning of the light being injured, avoiding difficulties early. The second line statement says: The light is injured, injured on the left thigh; using a strong horse to help, it is auspicious. The image commentary says: The auspiciousness of the second line is due to its flexibility and conformity to the rules. Zhang Gen says: This is similar to the case of Wei Zi. The third line statement says: When the light is injured, it goes south for a hunt and captures the chief culprit; one should not be too eager to correct. The image commentary says: The intention of the southern hunt leads to great gain. Zhang Gen says: This is similar to the case of King Wen.

六四，入于左腹，明夷之心，于出門庭。象曰：入子左腹，心意也。飛廉惡來是也。六五，箕子之明夷，利貞。象曰：箕子之貞，明不可息也。得仁者之中。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 for the fourth line says: "He has entered the left abdomen, understood the thoughts of the injured sovereign, and then walked out from the courtyard." The Small Image Commentary says: "Entering the left abdomen means understanding the other's intention (the character '子' under '入' should be read as '于')." Zhang Gen explains: These are the kind of people like Fei Lian and E Laie, the favored ministers of King Shang Zhou. The line statement for the fifth line says: "Like Ji Zi, he conceals his brightness in an era when brightness is injured, which is favorable for maintaining the correct path." The Image Commentary says: "Ji Zi's adherence to the correct path means that brightness cannot be extinguished." Zhang Gen says: This is to have attained the middle way of the benevolent person. The line statement for the top line says: "Not shining but only darkness; initially rising to the heavens, later sinking into the earth." The Image Commentary says: "Initially rising to the heavens means that it could illuminate all the surrounding states; later sinking into the earth means that the principle has been lost."

離下巽上。家人：利女貞。家人之正，莫難於女。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。惟正身者然後可以正家。父父，子子，兄兄，弟弟，夫夫，婦婦，而家道正，正家而天下定矣。所謂明內而齊外。象曰：風自火出，家人。君子以言有物而行有恆。正身莫大乎此。

The hexagram of Family has the lower trigram Li (Fire) and the upper trigram Xun (Wind). The hexagram statement says: It is advantageous for a woman to maintain proper conduct. Zhang Gen explains: In a family, all members should be upright, but the most difficult is for the woman. The Commentary on the Judgment says: In the hexagram of Family, the woman is in the inner position and maintains proper conduct, while the man is in the outer position and maintains proper conduct. Men and women each fulfill their proper roles, which is the great principle of heaven and earth. In a family, there is a strict and upright head, which refers to the parents. Zhang Gen says: Only those who can maintain proper conduct themselves can then bring order to the family. The Commentary on the Judgment says: 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, and the wife is a wife; when this is so, the family is properly ordered. When every family is properly ordered, the world is at peace. Zhang Gen says: This is first establishing order within and then extending it outward. The Great Image says: Wind arises from fire, which is the hexagram of Family. The gentleman takes this as a model, speaking with substance and acting with consistent principles. Zhang Gen says: Maintaining proper conduct has nothing more important than these two aspects.

初九，閒有家，悔亡。象曰：閒有家，志未變也。家人之道，尤貴於初。六二，無攸遂，在中饋，貞吉。象曰：六二之吉，順以巽也。所謂婦順而正。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。家道貴嚴，雖過無害；婦子貴順，興嘆非宜。

The first line statement says: Establishing precautions for the family from the beginning, regret disappears. The Small Image Commentary says: Establishing precautions for the family is when people's minds have not yet turned bad. Zhang Gen explains: The principle of managing a family especially values the beginning. The second line statement says: Not acting on one's own will, only taking care of the family's food and drink, maintaining the right path brings good fortune. The Image Commentary says: The good fortune of the second line is due to being gentle and humble. Zhang Gen says: This is what is meant by a woman being gentle and upright. The third line statement says: Managing the family too strictly, although there is regret and danger, the result is good fortune; women and children laugh and play, ultimately there is regret. The Image Commentary says: Managing the family strictly, yet not losing control; women and children laughing and playing, they have lost the family's discipline. Zhang Gen says: The way of family management values strictness and correctness, even if slightly excessive, it does no harm; women and children value gentleness, laughing and playing without restraint, and being easily moved to sighs are not appropriate.

六四，富家，大吉。象曰：富家大吉，順在位也。忠孝所致，何吉如之？九五，王假有家，勿恤吉。象曰：王假有家，交相愛也。上正下順，何疑之有？文王之事。上九，有孚威如，終吉。象曰：威如之吉，反身之謂也。家人之終，不弛其嚴，疑若有悔，惟反身以率之，此所以信服而無怨也。

The line statement for the fourth line says: making the family wealthy brings great good fortune. The Small Image Commentary says: wealth in the family brings great good fortune, because it is gentle and in the proper position. Zhang Gen explains: this is the result of loyalty and filial piety, what could be more auspicious than this? The line statement for the fifth line says: the sovereign moves with sincere virtue, thus attaining harmony within his family, there is no cause for worry, and it is auspicious. The Image Commentary says: the sovereign attains harmony within his family, because the members of the family love one another. Zhang Gen says: the superior is upright, the inferior is gentle, what could there be to worry about? This is similar to King Wen's example of being exemplary to his wife. The line statement for the top line says: with sincerity and dignity, ultimately it is auspicious. The Image Commentary says: having dignity and being auspicious, refers to self-restraint. Zhang Gen says: governing the family to the end without relaxing strictness, at first glance it may seem to bring regret; but he leads by self-reproach, so the people in the family are pleased and have no complaints.

兌下離上。睽：小事吉。此論其常。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。非大人莫能通之。象曰：上火下澤，睽。君子以同而異。可否相濟。

The hexagram Kui consists of the lower trigram Dui (Lake) and the upper trigram Li (Fire). The hexagram statement says: It is auspicious for small matters. Zhang Gen explains: This refers to the usual situation. The Commentary on the Judgment says: In the hexagram Kui, fire rises when it moves, and the marsh flows downward when it moves; two women live together but their hearts are not aligned. It is harmonious and attached to brightness, the flexible lines advance upward, and the central line corresponds with the strong lines, hence it is auspicious for small matters. Heaven and earth are separated, yet they produce the same things; men and women are separated, yet their hearts can communicate; all things are separated, yet their principles are the same. The function of Kui in terms of circumstances is very significant. Zhang Gen says: Without a great person, these separations cannot be reconciled. The Image Commentary says: Above is fire, below is marsh, hence Kui. The gentleman takes this as a model, maintaining his own differences within great harmony. Zhang Gen says: Opposition and agreement complement each other.

初九，悔亡，喪馬勿逐自復，見惡人無咎。象曰：見惡人，以辟咎也。子見南子之事。九二，遇主于巷，無咎。象曰：遇主于巷，未失道也。異乎洩柳之已甚矣。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。一陰處二陽之間，故見疑於上九；上九剛明不終疑也，故有遇雨之吉。

The first line statement says: Regret disappears; if a horse runs away, there is no need to chase it, for it will return by itself; if one meets someone one dislikes, there will be no mistake. The Small Image Commentary says: Meeting someone one dislikes is to avoid mistakes. Zhang Gen explains: This is similar to the case where Confucius met the consort Nan Zi of the Duke of Wei. The second line statement says: Meeting the ruler in a narrow alley, there will be no mistake. The Image Commentary says: Meeting the ruler in an alley is not losing the right path. Zhang Gen says: This is different from Xie Liu's refusal to receive Lu Miu Gong, which was an excessive act. The third line statement says: Seeing a cart stuck, the ox pulling it is restrained; the driver has his forehead branded and his nose cut off; initially it is not smooth, but finally there is a good result. The Image Commentary says: Seeing the cart stuck is due to the improper position of the line; initially not smooth but finally a good result is due to meeting a strong line. Zhang Gen says: The third line is a yin line sandwiched between two yang lines, so it is suspected by the top line; the top line is strong and wise, and will not continue to suspect, so later there is the auspiciousness of "meeting rain."

九四，睽孤，遇元夫，交孚，厲無咎。象曰：交孚無咎，志行也。失位無應，下交於初，同志相求，何咎之有？六五，悔亡，厥宗噬膚，往何咎。象曰：厥宗噬膚，往有慶也。所謂柔進而上行，得中而應乎剛也。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。睽極則反，斷決之義。

The fourth line statement says: separated and alone, encountering a virtuous person, they communicate with sincerity; although there is danger, there will be no mistake. The Small Image Commentary says: communicating with sincerity and without mistake, the mind is put into action. Zhang Gen explains: the fourth line is out of position and has no proper response, going down to associate with the first line, sharing the same aspirations and seeking each other, where could there be a mistake? The fifth line statement says: regret disappears; his relatives come together smoothly as if biting tender flesh, going forward, what mistake could there be? The Image Commentary says: relatives coming together like biting tender flesh, going forward brings blessings. Zhang Gen says: this is what the Commentary on the Judgment says: 'the flexible advances upward, reaches the center and responds to the strong.' The top line statement says: separated and alone, seeing a pig covered in mud, and seeing a chariot of ghosts; first drawing the bow to shoot, later putting down the bow; those coming are not robbers, but suitors; going forward, if it rains, it is auspicious. The Small Image Commentary says: the auspiciousness of rain is that all doubts are dispelled. Zhang Gen says: when separated to the extreme, reversal comes, containing the principle of decisiveness and resolving doubts.

艮下坎上。蹇：利西南，不利東北。文王與紂之事，所謂往來之義如此。利見大人，貞吉。呂望之事。彖曰：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，以正也。蹇之時用大矣哉。睽蹇皆君子用權之時，而睽以柔得中，蹇以剛得位，此所以或言小事吉，或言利見大人也。象曰：山上有水，蹇。其流通之性闕矣。君子以反身修德。下學上逹而已。

The hexagram of Jian has the lower trigram Gen (Mountain) and the upper trigram Kan (Water). The hexagram statement says: It is favorable to go to the southwest, unfavorable to go to the northeast. Zhang Gen explains: This is similar to the situation between King Wen of Zhou and King Zhou of Shang, where the distinction between 'going' and 'coming' is exactly like this. The hexagram statement continues: It is favorable to meet a great person, and to maintain correctness brings good fortune. Zhang Gen says: This is similar to the case of Lü Wan meeting King Wen. The Commentary on the Judgment says: What is meant by Jian is difficulty, because danger is ahead. Seeing danger and being able to stop, this is truly wise. It is favorable to go to the southwest because going in that direction leads to the middle path; it is unfavorable to go to the northeast because that path has already been exhausted; it is favorable to meet a great person because going in that direction leads to achievement; the correct positions and maintaining correctness bring good fortune, because of uprightness. The function of Jian in terms of circumstances is very significant. Zhang Gen says: Kui and Jian are both times when a gentleman uses flexibility; Kui achieves correctness through a flexible line, while Jian achieves position through a strong line, so one says 'small matters are auspicious' and the other says 'favorable to meet a great person'. The Great Image says: Mountain on top of water, that is Jian. Zhang Gen says: Water should flow, but on a mountain it cannot flow. The Great Image says: The gentleman takes it as a model, and reverses it to cultivate virtue within himself. Zhang Gen says: It is simply learning from the immediate and thus attaining the principles of heaven.

初六，往蹇來譽。象曰：往蹇來譽，宜待也。待時之謂。六二，王臣蹇蹇，匪躬之故。象曰：王臣蹇蹇，終無尤也。比干之事。九三，往蹇來反。象曰：往蹇來反，內喜之也。季子之事。六四，往蹇來連。象曰：往蹇來連，當位實也。連猶連茹之連。微子之事。九五，大蹇朋來。象曰：大蹇朋來，以中節也。二老是也。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。雖脫難而在下，以動為體，附上乃吉爾。箕子之事。

The first line statement says: To move forward is difficult, but to retreat brings reputation. The Small Image Commentary says: To move forward is difficult, to retreat brings reputation, this is a case of waiting. Zhang Gen explains: This is waiting for the right opportunity. The second line statement says: The king's minister toils without ceasing in hardship, not for his own private affairs. The Image Commentary says: The king's minister toils on, ultimately without error. Zhang Gen says: This is like the case of Bi Gan. The third line statement says: To move forward is difficult, so he turns back. The Small Image Commentary says: To move forward is difficult and then to turn back, is because the yin lines in the inner trigram are pleased with his return. Zhang Gen says: This is like the case of Wu Guo Ji Zha yielding the state. The fourth line statement says: To move forward is difficult, but to retreat brings connection with like-minded people. The Image Commentary says: To move forward is difficult, to retreat brings connection, this is because the line is in the proper position and is sincere. Zhang Gen says: This 'connection' is like the 'connection' in Tai's 'pulling out the grass and connecting the roots'; this is like the case of Wei Zi. The fifth line statement says: In great difficulty, friends come to help. The Image Commentary says: Great difficulty and friends coming, is because the fifth line conforms to the middle and proper measure. Zhang Gen says: This is like the case of Bo Yi and Tai Gong returning to the Zhou. The sixth line statement says: To move forward is difficult, but to retreat brings great gain, it is auspicious, and is favorable to meeting a superior person. The Small Image Commentary says: To move forward is difficult, to retreat brings great gain, this is because the mind is within the inner trigram; it is favorable to meeting a superior person, because it is to follow the superior. Zhang Gen says: Although it has escaped danger, it is still in a lower position; it takes the form of movement, and only by relying on above is it auspicious. This is like the case of Ji Zi.

坎下震上。解：利西南。蹇難之□故，不言東北。無所往，其來復吉。箕子之事。有攸往，夙吉。微子之事。彖曰：解，險以動，動而免乎險，解。解利西南，往得眾也。方以類聚之謂。其來復吉，乃得中也。有攸往夙吉，往有功也。經綸之際故。天地解而雷雨作，雷雨作而百果草本皆甲坼，解之時大矣哉。非大人莫能建不拔之基。象曰：雷雨作，解。君子以赦過宥罪。與天下更始。

The hexagram of 解 (Release) has the lower trigram as 坎 (Water) and the upper trigram as 震 (Thunder). The hexagram statement says: It is suitable to go to the southwest. Zhang Gen explains: The difficulty of the hexagram 蹇 (Obstruction) has now been removed, so the mention of the northeast is no longer needed (the text here is missing one character). The hexagram statement continues: There is nowhere to go, but returning is auspicious. Zhang Gen says: This is similar to the case of Ji Zi. The hexagram statement says: There is a place to go, and going early is auspicious. Zhang Gen says: This is similar to the case of Wei Zi. The Commentary on the Judgment says: The hexagram of 解 is about encountering danger and being able to act, and once action is taken, the danger is removed, hence it is called 解. The hexagram says it is suitable to go to the southwest, because going there will gain the people's support. Zhang Gen says: This is what the Great Treatise refers to as "things of the same kind gather together." The Commentary on the Judgment says: Returning is auspicious because it is in accordance with the middle path; going to a place where there is a way to go and going early is auspicious, because going there will lead to achievements. Zhang Gen says: This is precisely the time for governing the world. The Commentary on the Judgment says: The vital energies of heaven and earth are relaxed, and thunder and rain arise; thunder and rain arise, and all fruits and grasses sprout. The significance of the timing of the hexagram 解 is very great. Zhang Gen says: Only a great person can establish an unshakable foundation. The Great Image Commentary says: Thunder and rain arise, which is the meaning of 解. The gentleman takes this as a model, pardoning mistakes and forgiving criminals. Zhang Gen says: This is renewing the world with the people.

初六，無咎。象曰：剛柔之際，義無咎也。坎為難者也，震脫難斯討難矣，故上卦皆有討難之辭，而下卦皆有受討之義。初非難首，而以柔在下，復居解始，是以免也。九二，田三狐，得黃矢，貞吉。象曰：九二貞吉，得中道也。二為難首，進退疑懼，六五之若不為已甚，故得以自歸焉。六三，負且乘，致寇至，貞吝。象曰：且乘，亦可醜也；自我致戎，又誰咎也。為難之黨，既免於討幸矣，復竊高位，宜見伐也。

The first line statement says: There is no fault. The Small Image Commentary says: The strong and the weak meet here, so there is no fault. Zhang Gen explains: Kan is the one that causes calamity, Zhen has already escaped from calamity, and then it will attack the calamity. Therefore, the lines of the upper trigram all carry the meaning of attacking, while the lines of the lower trigram all contain the meaning of being attacked. The first line is not the origin of the calamity, and it is in the soft and weak position at the very bottom, and it is at the beginning of the resolution, so it can avoid calamity. The second line statement says: In hunting, three foxes are caught, and a bronze arrowhead is obtained, maintaining correctness brings good fortune. The Image Commentary says: The second line maintains correctness and brings good fortune, because it has attained the middle path. Zhang Gen says: The second line is the origin of the calamity, it is in a difficult position and feels fear; the sixth line does not treat it too harshly, so it comes to submit on its own. The third line statement says: Carrying something while sitting in a cart, leading to bandits, maintaining correctness brings regret. The Image Commentary says: Carrying something while riding in a cart is shameful; it is self-inflicted military disaster, who can blame it? Zhang Gen says: It was originally part of the group causing disorder, being spared from attack is already a fortunate thing, yet it still occupies a high position, being attacked is appropriate.

九四，解而拇，朋至斯孚。象曰：解而拇，未當位也。既脫險難而強進之謂。六五，君子維有解，吉，有孚于小人。象曰：君子有解，小人退也。大賚四海之謂。上六，公用射隼于高墉之上，獲之無不利。象曰：公用射隼，以解悖也。險難大平，可以行其道矣。得位而在一卦之上，故謂之公。周召之事。

The statement of the fourth line says: Remove the big toe, and friends will believe you. The Small Image Commentary says: Removing the big toe indicates that the line is not yet appropriate. Zhang Gen explains: This means that the danger has already been overcome, yet it still insists on moving forward. The statement of the fifth line says: A gentleman who can remove entanglements will be auspicious, and even villains will be convinced. The Image Commentary says: A gentleman who can remove entanglements will naturally drive away villains. Zhang Gen says: This is what the Book of Documents refers to as 'great rewards to the four seas,' meaning great rewards that bring the hearts of all under heaven. The statement of the sixth line says: The prince shoots a falcon on a high wall, and hits it, resulting in no disadvantage. The Image Commentary says: The prince shooting the falcon is to remove disorder. Zhang Gen says: The danger has been largely settled, so one can now promote one's way. This line is in an appropriate position and at the top of the hexagram, so it is called 'public'; this is equivalent to the kind of affairs handled by the Duke of Zhou and the Duke of Zhao.

兌下艮上。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。下不可損，其或損者必其上也；上行而不悖，然後可信於天下而無咎也；賢者可貞，君子利往。茲損也，茲所以為益歟。曷之用？二簋可用享。惟如是然後可損，蓋不咈百姓以從己之慾可知。二簋應有時。亦非下事上之常道也。損剛益柔有時。損而不已則至於否矣。損益盈虛，與時偕行。惟當之為貴。象曰：山下有澤，損。所謂山殺瘦，澤增肥。君子以懲忿窒欲。天下之可損莫大於此。茍能如此，則其所謂損下益上，豈有不孚者哉。

The hexagram of "Loss" has the lower trigram Dui (Lake) and the upper trigram Gen (Mountain). The hexagram statement says: If one maintains sincerity, it is great auspiciousness, without fault, suitable for upholding the right path, and appropriate for going forward. What should be used for worship? Two bowls of coarse food are sufficient for offering. The Commentary on the Judgment says: What is called "loss" is reducing the lower to increase the upper, and its way is upward. Reducing while maintaining sincerity brings great auspiciousness, no fault, upholding the right path, and appropriateness for going forward. Zhang Gen explains: The lower is originally not meant to be reduced; if there is something to be reduced, it must be the upper. When the upward movement does not contradict reason, then one can gain trust from the world without fault; the virtuous can uphold the right path, and the gentleman is appropriate for going forward. Though it is called "loss," in reality it is "gain." The Commentary on the Judgment says: What should be used for worship? Two bowls of coarse food are sufficient for offering. Zhang Gen says: Only in this way can we speak of "loss," showing that the sovereign does not violate the people to satisfy his own desires. The Commentary on the Judgment says: Two bowls of coarse food should be adapted to the time. Zhang Gen says: This is not the usual etiquette of a minister serving the sovereign. The Commentary on the Judgment says: Reducing the strong and increasing the weak should be done according to the time. Zhang Gen says: If reduction continues without stop, it will lead to the hexagram of "Obstruction." The Commentary on the Judgment says: Reduction, increase, fullness, and emptiness should all follow the movement of the times. Zhang Gen says: Only when it is just is it valuable. The Great Image Commentary says: A mountain beneath a marsh, that is loss. Zhang Gen says: This is like the common saying that the mountain is made thinner and the marsh is made fatter. The Great Image Commentary says: The gentleman takes it as a model, to restrain anger and block private desires. Zhang Gen says: Of all things, the two most deserving of reduction are these; if one can truly do so, then how could the saying "reducing the lower to benefit the upper" fail to gain the people's trust?

初九，已事遄往，無咎，酌損之。象曰：已事遄往，尚合志也。損益之事，不敢以先事而言，格君之非，待其已事然後遄往而斟酌以救之，庶幾其可耳。九二，利貞，征凶，弗損益之。象曰：九二利貞，中以為志也。雖征則凶，而守正不變其所為，少損乃所以益之。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。是謂致一，密勿之義。

The first line statement says: Stop your own affairs and go quickly, there will be no mistake, but you should consider reducing. The Small Image Commentary says: Stop your own affairs and go quickly, this is in harmony with the superior. Zhang Gen explains: Matters of reduction and increase, ministers dare not speak before the matter occurs; to correct the sovereign's mistakes, one must wait until the matter has happened, then go quickly and considerately make amends, only then is it approximately feasible. The second line statement says: It is favorable to maintain the correct path, going out for military campaign brings danger; there is no need to reduce oneself, already it is an increase for above. The Image Commentary says: The second line being favorable to maintain the correct path, is establishing the middle path as one's intention. Zhang Gen says: Although going out for military campaign brings danger, as long as one maintains the correct path and does not change one's conduct, slight retreat is exactly an increase. The third line statement says: When three people go together, one should be removed; when one goes alone, he will find a companion. The Image Commentary says: When one goes alone, three will suspect each other. Zhang Gen says: This is called 'achieving unity', meaning exclusive association and diligent cooperation.

六四，損其疾，使遄有喜，無咎。象曰：損其疾，亦可喜也。納初之說者也。六五，或益之十朋之弗克違，元吉。象曰：六五元吉，自上佑也。為損之主，柔而得中，下說而附，所以福。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。損而不已必益，茍患失之，焉能與此？

The line statement for the fourth line says: reducing one's own faults, allowing people to come quickly to help, brings joy and no mistakes. The small image commentary says: reducing one's own faults is also a joyful thing. Zhang Gen explains: this refers to someone who is able to accept the advice from the initial nine. The line statement for the fifth line says: someone comes to increase his benefit, even a large tortoise worth ten strings of pearls cannot contradict this auspicious omen, which is very auspicious. The image commentary says: the great auspiciousness of the fifth line comes from receiving protection from above. Zhang Gen says: the fifth line is the main line of the loss hexagram, it is gentle and in the center, and the people below are happy to rely on it, so it brings blessings. The line statement for the top nine says: without needing to reduce others, one has already gained benefit, no mistakes, upholding the correct path brings good fortune, it is suitable to go somewhere, the servants obtained are not distinguished by inside or outside, near or distant. The image commentary says: benefiting without reducing is greatly realizing one's aspirations. Zhang Gen says: reducing to the extreme inevitably turns into benefit; if one is always preoccupied with gain and loss, how could one reach this level?

震下巽上。益：利有往，利渉大川。損上益下之時，何用不可？彖曰：益，損上益下，民說無疆；自上下下，其道大光。益而不已，遂至於泰。利有攸往，中正有慶。言中正，則非違道以干百姓之譽可知。利渉大川，木道乃行。中虛故也。益動而巽，日進無疆。不自滿假之謂。天施地生，其益旡方。凡益之道，與時偕行。過則失中。象曰：風雷，益。鼓舞萬物者，雷風乎？雷以動之，風以散之，此其常也，又從而鼓舞之，此物之所以益而不已歟。君子以見善則遷，有過則改。天下所謂益者莫大於此，人主所謂損者莫難於此。

The hexagram Yi consists of the lower trigram Zhen (Thunder) and the upper trigram Xun (Wind). The hexagram statement says: It is appropriate to go forward, it is appropriate to cross a great river. Zhang Gen explains: When it is the proper time to reduce above and increase below, what could be inappropriate? The Commentary on the Judgment says: What is called "Yi" is reducing above and increasing below; the joy of the people has no limit; the superior person humbles himself and approaches the people below, thus his way shines brightly. Zhang Gen says: If this process of increasing continues without end, it will reach the hexagram Tai. The Commentary on the Judgment says: It is appropriate to go forward, because it is to remain in the center and uphold righteousness, thus bringing good fortune. Zhang Gen says: Since it is said to be centered and upright, it can be seen that it is not going against the right path to seek the people's approval. The Commentary on the Judgment says: It is appropriate to cross a great river, because the way of sailing a boat is realized. Zhang Gen says: Because Xun is wood and hollow in the middle, it is like a boat. The Commentary on the Judgment says: The movement of the hexagram Yi is humility, and progress is never-ending. Zhang Gen says: This is not being satisfied with oneself and not being arrogant. The Commentary on the Judgment says: Heaven gives, Earth produces, and its increase has no fixed direction; all the principles of increase must follow the movement of circumstances. Zhang Gen says: Going beyond the limit will lose the middle path. The Great Image Commentary says: Wind and Thunder, that is Yi. Zhang Gen says: What can inspire all things, is it not Thunder and Wind? Thunder shakes them, Wind disperses them, this is the usual state; then it adds further inspiration, which is why all things constantly increase. The Great Image Commentary says: The gentleman takes it as a model, seeing good he approaches it, and when he has a fault he corrects it. Zhang Gen says: The world's "Yi" has no greater than this; and the ruler's "Sun" has no more difficult than this.

初九，利用為大作，元吉無咎。象曰：元吉元咎，下不厚事也。民忘其勞之謂。六二，或益之十朋之弗克違，永貞吉，王用亨於帝，吉。案：大有九三公用亨于天子，隨上六王用亨于西山，升六四王用亨于岐山，皆作亨；惟益六二王用亨於帝作享，朱子語類已言之，相沿已久，今仍其舊。籲俊尊上帝之義同。象曰：或益之，自外來也。

The line statement for the first line says: It is appropriate to use it for great construction projects, and great good fortune will not result in any mistake. The Small Image Commentary says: Great good fortune without mistake is because the person in the lower position should not bear such a heavy task (the term 'original mistake' should be 'no mistake'). Zhang Gen explains: This is what Mencius refers to when he says the people forget their own labor. The line statement for the second line says: Someone comes to benefit him, even a large tortoise worth ten strings of pearls cannot argue against it, maintaining a long and upright course brings good fortune; the king uses it to sacrifice to the heavenly sovereign, which is auspicious. (Comment by the editors of the Siku Quanshu: In the line 'the public offers sacrifices to the Son of Heaven' in the Great Possession hexagram, the line 'the king offers sacrifices to the western mountain' in the Following hexagram, and the line 'the king offers sacrifices to the Qishan mountain' in the Ascending hexagram, all are written as 'offer sacrifices'; only the line 'the king offers sacrifices to the heavenly sovereign' in the Benefit hexagram is written as 'offer sacrifices', Zhu Xi in his 'Yulian' has already pointed this out; because it has been used for a long time, it is still retained as it is.) Zhang Gen says: This is the same meaning as the Book of Documents 'call the virtuous and honor the heavenly sovereign', which means to recruit the talented and honor the heavenly sovereign. The Small Image Commentary says: Someone comes to benefit him, comes from outside.

六三，益之用凶事，無咎，有孚中行，告公用圭。與行險以毒天下而民從之，吉又何咎之義同。象曰：益用凶事，固有之也。與若固有之之義同，言民不震不動也。六四，中行告公從，利用為依遷國。事莫難於遷國，當依人而行。象曰：告公從，以益志也。所謂丕從厥志。九五，有孚惠心，勿問元吉，有孚惠我徳。象曰：有孚惠心，勿問之矣；惠我徳，大得志也。堯舜之仁不徧愛人，急親賢之為務，益下之道孰大於此。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。所謂益而不已必決。

The third line statement says: Using relief for calamities and urgent difficulties to benefit the people, there will be no fault; with sincere heart and acting in the middle, when reporting to the prince, holding the jade tablet. Zhang Gen explains: This is the same as the meaning in the *Commentary on the Judgment* of the *Garrison Fire* hexagram, which says, "To take on danger to benefit the world, and the people follow, which is auspicious and brings no blame." The *Small Image Commentary* says: Using calamitous matters to benefit, originally implies this meaning. Zhang Gen says: This is the same as the use in the *Book of Documents*, "As if it were already possessed," meaning the people remain calm and accept it without alarm. The fourth line statement says: Acting in the middle, reporting to the prince and receiving obedience, it is appropriate to rely on it for moving the capital. Zhang Gen says: There is no greater difficulty in the world than moving the capital, and one must rely on the people's hearts to accomplish it. The *Small Image Commentary* says: Reporting to the prince and receiving obedience, is for enhancing the will of the world. Zhang Gen says: This is exactly what the *Book of Documents* says, "All follow his will." The fifth line statement says: With sincere heart and bestowing benefits upon others, there is no need to ask, which is great auspiciousness; the virtuous will also remember my kindness. The *Small Image Commentary* says: With sincerity and the will to bestow benefits, there is no need to ask; remembering my kindness is greatly realizing the will. Zhang Gen says: The benevolence of Yao and Shun was not universal love for everyone, but rather urgent desire to approach the virtuous; is there a greater way to benefit the people than this? The top line statement says: No one comes to benefit him, but instead someone attacks him; having established the mind, yet unable to maintain it, which is dangerous. The *Small Image Commentary* says: No one benefits him, is his own partiality; someone attacks him, is misfortune coming from outside. Zhang Gen says: This is what is called continuous benefit, inevitably leading to rupture.

下經：夬、姤、萃、升、田、井、革、鼎、震、艮、漸、歸妺。乾下兌上。夬：揚于王庭，孚號有厲，告自邑，不利即戎，利有攸往。彖曰：夬，決也，剛決柔也。健而說，決而和。如是而後可以無悔吝。揚于王庭，柔乘五剛也。必勝於外。孚號有厲，其危乃光也。告自邑，不利即戎，所尚乃窮也。不為已甚。利有攸往，剛長乃終也。除惡務盡。象曰：澤上於天，夬。君子以施祿及下，居徳則忌。澤上於天，其勢必決，君子法之，是以施祿及下而忌居徳焉。

This volume includes the hexagrams: Gua, Guo, Cui, Sheng, Kun, Jing, Ge, Ding, Zhen, Gen, Jian, Gui Mei (the copy's hexagram list mistakenly writes 'Kun' as 'Tian' and 'Mei' as 'Mo'). The hexagram Gua has the lower trigram Qian (Heaven) and the upper trigram Dui (Lake). The hexagram statement says: announcing the guilt in the king's court, sincerely calling out with a sense of danger; issuing orders from one's own territory, not suitable for immediate warfare, but suitable for going somewhere. The Commentary on the Judgment says: what is called Gua is decision, which is the removal of yin by yang. It is strong and vigorous yet harmonious, decisive yet harmonious. Zhang Gen explains: in this way there will be no regret or sorrow. The Commentary on the Judgment says: announcing the guilt in the king's court is a yin line dominating five yang lines. Zhang Gen says: the external situation will certainly prevail. The Commentary on the Judgment says: sincerely calling out with a sense of danger, is because one knows the danger, thus virtue becomes great. Issuing orders from one's own territory, not suitable for immediate warfare, is the excessive use of force leading to a dead end. Zhang Gen says: this is not to go too far. The Commentary on the Judgment says: suitable for going somewhere, is that yang reaches its final stage. Zhang Gen says: eliminating evil must be thorough. The Great Image Commentary says: water rising to the sky, is Gua. The gentleman takes this as a model, distributing his salary to the people below, and avoiding keeping virtue and position for himself. Zhang Gen says: water vapor accumulating in the sky, the situation inevitably requires a breach to release it; the gentleman follows this, thus distributing his salary to the people below, and avoiding keeping virtue and position for himself.

初九，壯于前趾，往不勝為咎。象曰：不勝而往，咎也。欲速之患。又云：欲速不量之。九二，惕號，莫夜有戎，勿恤。象曰：有戎勿恤，得中道也。在我無歉。九三，壯于頄，有凶。君子夬夬，獨行遇兩若濡，有慍，無咎。決小人之道，不惡而嚴，壯于頄所以凶也，君子反之，是以免也。象曰：君子夬夬，終無咎也。

The first line statement says: Strength is shown in the front toe, going forward but failing to win leads to a mistake. The Small Image Commentary says: Knowing that one cannot win yet still going forward is a mistake. Zhang Gen explains: This is the calamity caused by being too eager for success. Another explanation says: This is being too eager for success without considering one's own strength. The second line statement says: Be cautious and call out; when enemies attack in the evening, there is no need to worry. The Image Commentary says: Having enemies but not worrying is to have attained the middle path. Zhang Gen says: Because there is no deficiency on one's own side. The third line statement says: Strength is shown in the cheekbones, there will be danger; a gentleman makes decisive decisions, walks alone in the rain, gets completely wet, angers his companions, yet does not commit a mistake. Zhang Gen says: The way to eliminate small people is not to show hatred but to have natural authority; displaying strength on one's face is the cause of misfortune; a gentleman does the opposite, thus avoiding disaster. The Image Commentary says: A gentleman makes decisive decisions and will ultimately not commit 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。外卦受決者也，據非其位，自宜逺引庶可以免，而剛戾不信，其危可知。九五，莧陸夬夬，中行無咎。象曰：中行無咎，中未光也。中猶未光，況不中乎？人君而讎匹夫，其誰不懼？上六，無號，終有凶。象曰：無號之凶，終不可長也。勢必至是，惟中道乃免。以佞悅偷免於一時，終必見討。觀上爻之義，則夬夬之道未易可知。

The fourth line statement says: The buttocks have no intact skin and flesh, and walking is limping; if one is willing to follow others like leading a sheep, regret will disappear, but unfortunately, one does not believe this. The small image commentary says: Walking limping is due to an improper position; not believing the words is due to dull hearing and unclear mind. Zhang Gen explains: The fourth line belongs to the outer trigram, which is the one to be removed; it occupies an improper position, should have withdrawn far away to barely avoid disaster, yet stubbornly refuses to listen, so the danger is evident. The fifth line statement says: Decisively remove the wormwood as one would uproot it, and act in the middle way to avoid mistakes. The image commentary says: Acting in the middle way without error is due to insufficiently bright virtue. Zhang Gen says: Even the central position is not yet bright enough, how much more so those not in the center? A ruler yet harbors resentment with a common man, who would not be afraid? The sixth line statement says: No one calls out for him, ultimately there is danger. The image commentary says: The danger of being unheard will not last long. Zhang Gen says: The situation has inevitably developed to this point; only by keeping the middle way can one avoid disaster. Relying on flattery and seeking temporary escape will eventually lead to punishment. Looking at the meaning of the sixth line, one can understand how difficult it is to grasp the balance of "gathering decisively."

巽下乾上。姤：女壯，勿用取女。彖曰：姤，遇也，柔遇剛也。臣遇君之象。勿用取女，不可與長也。堅冰之戒。天地相遇，品物咸章也。剛遇中正，天下大行也。伊呂之事。姤之時義大矣哉。非大人不足以大有為也。象曰：天下有風，姤。后以施命誥四方。萬姓悅服之謂。

The hexagram Gou has the lower trigram Xun (Wind) and the upper trigram Qian (Heaven). The hexagram statement says: A woman is too strong, do not marry such a woman. The Commentary on the Judgment says: What is meant by Gou is meeting, it is the meeting of the soft with the strong. Zhang Gen explains: This is the image of a minister meeting a ruler. The Commentary on the Judgment says: Do not marry such a woman, because you cannot live with her for long. Zhang Gen says: This is like the warning in the first line of the hexagram Kun, "Treading on frost, the ice is firm." The Commentary on the Judgment says: Heaven and Earth meet, and all things become evident; the yang meets the central and upright position, and the world proceeds smoothly. Zhang Gen says: This is like the case of Yi Yin meeting King Tang of Shang and Lü Shang meeting King Wen of Zhou. The Commentary on the Judgment says: The significance of the timing of Gou is very great. Zhang Gen says: Only a great person can achieve great success. The Great Image Commentary says: Wind under heaven, this is Gou. The ruler takes this as a model, issuing commands to all directions. Zhang Gen says: This is when the people are all pleased and loyal.

初六，繫于金柅，貞吉，有攸往，見凶，羸豕孚蹢躅。此所以勿用取女，必不得已，惟剛以制之乃可。葢女子小人在所馭之如何，尤當謹之於始也。又解云：當辨之於早。象曰：繫于金柅，柔道牽也。九二，包有魚，無咎，不利賓。四在外故曰賓。象曰：包有魚，義不及賓也。此非推賢讓能之事。九三，臀無膚，其行次且，厲，無大咎。象曰：其行次且，行未牽也。雖過剛不中，而無所偏也。

The first line statement says: Being tied to a bronze brake, maintaining righteousness brings good fortune; once there is any movement forward, danger arises; it is like a thin and weak sow, which indeed becomes restless and jumps about. Zhang Gen explains: This is precisely the reason the hexagram statement says 'do not marry this woman'; if one must, only by using strength can she be controlled. Generally, how one deals with women and petty people depends entirely on how one manages them, especially being cautious at the beginning. Another interpretation says: one should distinguish early. The Small Image Commentary says: being tied to a bronze brake means the softness is restrained. The second line statement says: There is fish in the kitchen, no mistake, but it is not suitable to offer to guests. Zhang Gen says: Nine two is in the outer trigram, so it is called 'guest'. The Small Image Commentary says: there is fish in the kitchen, which by nature is not for the guest. Zhang Gen says: this line is not about promoting the virtuous or yielding to the capable. The third line statement says: the buttocks are not intact, walking with a limp, there is danger, but no great fault. The Small Image Commentary says: walking with a limp means not yet being led. Zhang Gen says: although it is overly strong and not centered, it is not biased.

九四，包無魚，起凶。象曰：無魚之凶，逺民也。據非其位，安得民乎？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。詩以杞喻賢，以言包瓜非所遇也；能含其章，遵養也；志不舍命者，憂在天下之謂，天降之福不亦宜乎？上九，姤其角，吝，無咎。象曰：姤其角，上窮吝也。姤極斯窮，惟吝可免。

The fourth line statement says: There is no fish in the kitchen, and any movement brings danger. The Small Image Commentary says: The danger from the lack of fish is due to being distant from the people. Zhang Gen explains: It is occupying an improper position, so how can it gain the people's support? The fifth line statement says: Using the branches of the osage orange to wrap a melon, subtly concealing one's literary talent, blessings will fall from heaven. The Image Commentary says: The fifth line can subtly conceal its literary talent because it is upright and just; blessings falling from heaven is because its heart does not abandon the mandate of heaven. Zhang Gen says: The Book of Poetry uses the osage orange to symbolize the virtuous; saying 'wrap the melon' refers to the fact that what it encounters is not an ideal object. Being able to subtly conceal one's literary talent is temporarily retreating and cultivating oneself; what is meant by the heart not abandoning the mandate of heaven is that he is concerned about the whole world; if heaven bestows blessings upon him, is it not appropriate? The top line statement says: Meeting at the tip of the horn, there is regret, but no mistake. The Image Commentary says: Meeting at the tip of the horn is being at the top and reaching the end, hence the regret. Zhang Gen says: Meeting at the extreme is reaching the end, so one can only rely on a little regret to avoid calamity.

坤下兌上。萃：亨，王假有廟，利見大人，亨，利貞，用大牲吉，利有攸往。彖曰：萃，聚也。順以說，剛中而應，故聚也。順以說而應，非以剛中，則悅非道而已，何由得聚乎？王假有廟，致孝享也。合乎祖之謂。利見大人亨，聚以正也。聚以正故亨。用大牲吉，可以備禮矣。利有攸往，順天命也。平治之時。觀其所聚，而天地萬物之情可見矣。順說之謂。象曰：澤上於地，萃。澤上於地，物故萃焉。君子以除戎器，戒不虞。物極則反故。

The hexagram Cui (Gathering) has the lower trigram Kun (Earth) and the upper trigram Dui (Lake). The hexagram statement says: It is smooth; the king, with sincerity, moves the ancestral spirits; it is favorable to meet a great person, it is smooth, favorable to maintain the right path; using great sacrificial animals is auspicious, favorable to go somewhere. The commentary on the judgment says: The meaning of Cui is gathering. The yin lines are gentle and joyful, the yang lines are in the center and the upper and lower lines correspond, so it can gather. Zhang Gen explains: If the yin lines are gentle and joyful and correspond, but without the yang lines in the center, that joy would become an improper flattery, how could people gather? The commentary on the judgment says: The king moves the ancestral spirits, is fulfilling the filial piety in sacrifice. Zhang Gen says: This is harmonizing with the spirits of the ancestors. The commentary on the judgment says: It is favorable to meet a great person and be smooth, this is gathering in the right way. Zhang Gen says: Gathering in the right way, so it is smooth. The commentary on the judgment says: Using great sacrificial animals is auspicious, because it is complete in rites. It is favorable to go somewhere, is following the heavenly mandate. Zhang Gen says: This is the time when the world is at peace. The commentary on the judgment says: Observing what is gathered, the truth of heaven and earth and all things can be seen. Zhang Gen says: This is the gentle and joyful. The great image commentary says: Water accumulating on the ground is Cui. Zhang Gen says: The lake water rises above the ground, so all things naturally gather. The great image commentary says: The gentleman takes it as a model, repairs weapons, and prepares for unexpected events. Zhang Gen says: Because things reach their extreme, they will turn around.

初六，有孚不終，乃亂乃萃，若號一握為笑，勿恤，往無咎。萃之初，群下爭進，三獨無應而比於四，故初疑貳潰亂以萃，至於若號，亦可笑也；三志不在四，故勿恤，往無咎也。象曰：乃亂乃萃，其志亂也。六二，引吉，無咎，孚乃利用禴。象曰：引吉無咎，終未變也。方萃之時，上下順說，聚多不正，而二獨待引而往，是以吉而無咎；其操守如此，宜見信於人神而以薄致孝享也。

The line statement for the first line says: There is sincerity but it cannot be maintained, thus the mind becomes confused, and one tries to gather people together forcefully; once one calls out, people gather and laugh together in a moment; there is no need to worry, going forward will not result in mistakes. Zhang Gen explains: This is the beginning of the Cui hexagram, where the people below are competing to advance; only the sixth line in the third position does not have a proper response and is close to the ninth line in the fourth position, so the first line becomes suspicious, and with a confused mind, it goes to follow, causing chaos and shouting. It is truly laughable; in fact, the sixth line in the third position does not have the intention for the ninth line in the fourth position, so there is no need to worry, and going forward will not result in mistakes. The small image commentary says: Confused mind and gathering together, is due to its confused will. The line statement for the second line says: Being recommended by others brings good fortune and no mistakes; maintaining sincerity, it is appropriate to use a simple sacrifice. The small image commentary says: Being recommended brings good fortune and no mistakes, is because it has not changed its conduct. Zhang Gen says: At the time of gathering, both above and below are in harmony and joy, but those who gather are mostly not proper; only the second line waits for others to recommend before going, thus it brings good fortune and no mistakes; when conduct reaches this level, it naturally deserves the trust of people and gods, thus it is appropriate to use a simple sacrifice to express respect.

六三，萃如嗟如，無攸利，往旡咎，小吝。象曰：往無咎，上巽也。獨無外應，而上六以同患相憂故。案：程朱之說皆以六三陰柔，進不能求萃於四，退而與二，則二又以中正應五，惟往而従上六；雖非陰陽正應，然以類相從，上亦□而受之。令玩上六齎諮涕洟之占，與六三嗟如之義合。原本作六四以同患相憂故，不但本卦無六四，即四與三亦不見有同患意，故改六四為上六，與上交能□於三之注亦較為吻合。

The line statement for the third line says: wishing to gather but only sighing, there is no benefit; going forward there is no fault, only a slight regret. The Small Image Commentary says: going forward without fault is because the upper line is willing to be humble and accept it. Zhang Gen explains: the third line alone has no external support, while the sixth line above shares the same concern and comforts it. (Comment by the editors of the Siku Quanshu: Cheng Yi and Zhu Xi both believe that the third line is yin and flexible, unable to gather with the fourth line, and wanting to connect with the second line, but the second line, with its upright virtue, responds to the fifth line above. Therefore, it can only go forward to follow the sixth line. Although the third line and the sixth line are not in the proper yin-yang relationship, they follow each other as like elements, and the sixth line is willing to accept it. Now, considering the divination statement of the sixth line, "sighing and weeping," it corresponds with the meaning of the third line, "sighing." The original text read "the fourth line shares the same concern," but there is no mention of a fourth line in the primary hexagram, and there is no indication of shared concern between the fourth and third lines. Therefore, the fourth line is changed to the sixth line, which better matches the following commentary about the sixth line accepting the third line.)

九四，大吉，無咎。惟功可以補過。象曰：大吉無咎，位不當也。九五，萃有位，無咎，匪孚，元永貞，悔亡。象曰：萃有位，志未光也。為萃之主，有剛健之才，宜大有為，而下皆容順已，又悅以應之，豈都俞戒敕之義哉？志在保位而已，此其所以未光；而以正中故悔免焉。上六，齎諮涕洟，無咎。象曰：齎諮涕洟，未安上也。能□於三，是以免焉。

The fourth line statement says: Great good fortune brings no fault. Zhang Gen explains: Only by establishing merit can one compensate for the fault of being in an improper position. The Small Image Commentary says: Great good fortune brings no fault, because the line is in an improper position. The fifth line statement says: Gathering the world and occupying a noble position brings no fault; if some do not believe, as long as one maintains a constant and upright virtue, regret will disappear. The Small Image Commentary says: Gathering and occupying a position, is due to insufficiently great aspirations. Zhang Gen says: The fifth line is the main line of the Cui hexagram, possessing a strong and vigorous ability, it should have great achievements; but those below merely yield to him and respond with flattery, which is not the proper way of a ruler and minister, where they should consult and admonish each other. His aspiration is only to preserve his position, which is why it is said 'aspiration is not great'; yet because he is in a proper and central position, regret can still be avoided. The sixth line statement says: Lamenting and weeping, without fault. The Small Image Commentary says: Lamenting and weeping, is due to being in a high position but unable to be secure. Zhang Gen says: Because it can still accept the third line, it is able to avoid fault.

□下坤上。升：元亨，用見大人，勿恤，南征吉。彖曰：柔以時升。自下升上，必得其時。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。南征與南狩同義。象曰：地中生木，升。君子以順徳，積小以髙大。始乎為士，終乎為聖人，君子之升葢如此。

The hexagram of Sheng has the lower trigram Xun (Wind) and the upper trigram Kun (Earth) (the character above the hexagram is missing and is taken as Xun). The hexagram statement says: Greatly smooth and unimpeded, used for presenting oneself before a superior, without worry, a military campaign to the south is auspicious. The Commentary on the Judgment says: The flexible and yielding rises in accordance with the time. Zhang Gen explains: To rise from below to above must meet the right time. The Commentary on the Judgment says: Humble and yielding, the strong line is in the center and corresponds with both above and below, thus it is greatly smooth and unimpeded. To present oneself before a superior and without worry indicates there will be blessings. A military campaign to the south is auspicious, indicating the mind can be carried out. Zhang Gen says: The term 'southward campaign' here is the same as the 'southward hunting' in Mingyi Nine Three. The Great Image says: Trees growing from the earth, this is rising. The gentleman takes this as a model, following virtue, gradually accumulating to achieve greatness. Zhang Gen says: The Xunzi says, beginning as a scholar and finally becoming a sage; the rising of the gentleman is probably like this.

初六，允升，大吉。象曰：允升大吉，上合志也。□之體故。九二，孚乃利用禴，無咎。象曰：九二之孚，有喜也。五為正應故。九三，升虛邑。象曰：升虛邑，無所疑也。湯武之事。六四，王用亨于岐山，吉，無咎。象曰：王用亨子岐山，順事也。所以為至徳。六五，貞吉，升階。象曰：貞吉升階，大得志也。舜之事，所謂盡善盡美。上六，□升，利于不息之貞。象曰：冥升在上，消不富也。升而不已必顛，修身如此則利莫大焉。

The line statement for the first line says: gaining trust and ascending, great good fortune. The small image commentary says: gaining trust and ascending, great good fortune, is in harmony with the will above. Zhang Gen explains: because it is of the trigram Xun, its nature is humble and compliant (one character is missing here). The line statement for the second line says: maintaining sincerity is appropriate for a simple sacrifice, without error. The image commentary says: the sincerity of the second line brings joy. Zhang Gen says: because the sixth line of the fifth line is in the correct response. The line statement for the third line says: ascending without obstruction as if entering an empty city. The image commentary says: ascending into an empty city, there is no hesitation. Zhang Gen says: this is equivalent to the kind of affairs of King Tang of Shang and King Wu of Zhou. The line statement for the fourth line says: the king holds a sacrifice at Mount Qi, auspicious, without error. The image commentary says: the king sacrifices at Mount Qi, is compliant in serving above (the character '于' should be used instead of '子' in the original). Zhang Gen says: this is exactly what is called 'highest virtue'. The line statement for the fifth line says: maintaining the correct path brings good fortune, ascending step by step. The image commentary says: maintaining the correct path and ascending step by step, greatly realizes the will. Zhang Gen says: this is equivalent to the kind of affairs of Yu Shun, which is what Confucius called 'complete goodness and beauty'. The line statement for the sixth line says: ascending blindly and without clarity, only beneficial for those who persist in self-improvement and maintain the correct path (the character above 'ascending' is missing, according to the image commentary it should be 'ming'). The image commentary says: ascending blindly and reaching the top, is a loss without gain. Zhang Gen says: ascending without restraint will inevitably lead to a fall; if this energy is applied to self-cultivation, the benefits will be immeasurable.

坎下兌上。困：亨，貞，大人吉，無咎，有言不信。惟大人能以正而免，況尚口乎？處困之難如此。彖曰：困，剛揜也。險以說，困而不失其所亨，其惟君子乎。貞大人吉，以剛中也。有言不信，尚口乃窮也。兌為口而在上，故曰尚口。象曰：澤無水，困。君子以致命遂志。卷而懐之。

The hexagram of Guan is composed of the lower trigram Kan (Water) and the upper trigram Dui (Lake). The hexagram statement says: "It is favorable to cross the threshold, to maintain uprightness, and for the great man it is auspicious, without error; at this time, even if one speaks, no one will believe." Zhang Gen explains: only the great man can avoid calamity by maintaining uprightness, let alone by arguing with words. The hardship of being in a difficult situation is like this. The Commentary on the Judgment says: "What is meant by 'confinement' is that the yang is covered by yin. Although in a dangerous situation, one remains harmonious, and though confined, one does not lose the thing that makes it favorable. Perhaps only the gentleman can do this." Maintaining uprightness brings auspiciousness to the great man, because nine two and nine five are strong and centered. When words are not believed, it is because relying solely on verbal argument leads to a dead end. Zhang Gen says: Dui is the trigram of the mouth, located in the upper trigram, so it is said "excessive talking." The Great Image Commentary says: "A marsh without water is confinement." The gentleman takes this as a model, preferring to sacrifice his life rather than abandon his aspirations. Zhang Gen says: this is what the Analects refers to as "rolling up and keeping within." One should conceal oneself.

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。處困之初，最在其下，險難方熾，深藏乃免。九二，困于酒食，朱紱方來。坎為赤故。利用亨祀，征凶，無咎。象曰：困于酒食，中有慶也。嘿然以容之時，安可征乎？六三，困于石，據于蒺藜，入于其宮，不見其妻，凶。據非其位，其患如此。象曰：據于蒺藜，乘剛也；入于其宮不見其妻，不祥也。

The first line statement says: The buttocks are sore from hitting against a tree stump, retreating into a deep valley, not seeing anyone for three years. The Small Image Commentary says: Retreating into a deep valley, is dark and unclear. Zhang Gen explains: It is in the initial position of the困卦, and at the very bottom, the danger is intense, so it is necessary to hide to avoid calamity. The second line statement says: Trapped in wine and food, red sacrificial robes are being brought in. Zhang Gen says: Because the image of Kan is red. The line statement continues: It is appropriate to hold a sacrifice, but to go to war is dangerous, and there will be no mistake. The Image Commentary says: Being trapped in wine and food, is being in the center and having good fortune. Zhang Gen says: When it is the time to remain silent and endure, how can one go to war? The third line statement says: Being trapped by stones, and sitting on thorns; returning home, even the wife cannot be seen, which is dangerous. Zhang Gen says: It is occupying an improper position, and thus the calamity arises. The Image Commentary says: Sitting on thorns, is being above a strong line; returning home and not seeing the wife, is an ominous sign.

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。志在於民，遲遲其行。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。羑里之事。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。困極則亨，牽制則不安，悔則吉。

The fourth line statement says: Coming slowly, being trapped by the golden carriage, there is regret, but eventually there is a good outcome. The Small Image Commentary says: Coming slowly is because the heart is below; although the line is not in the proper position, there is a companion who is in harmony. Zhang Gen explains: Its heart is on the people, so its steps are so slow. The fifth line statement says: Suffering the punishment of having the nose cut off and feet amputated, being confined in red ceremonial robes; slowly there is a turning point, it is suitable to perform worship. The Image Commentary says: Suffering the punishments of nose-cutting and foot-cutting is because the heart's purpose has not yet been realized; slowly there is a turning point, because the fifth line is in the center and upright; it is suitable to perform worship, because it can bear blessings. Zhang Gen says: This is equivalent to the case of King Wen being imprisoned in Youli. The sixth line at the top says: Being entangled by grapevines, in a state of uncertainty and instability; in the heart it says, 'One movement will lead to regret,' but being able to repent in this way, traveling is auspicious. The Image Commentary says: Being entangled by grapevines is because the situation is not yet proper; saying movement leads to regret but truly being able to feel regret, traveling is auspicious. Zhang Gen says: Being in the extreme of difficulty leads to success; being restrained naturally causes unease, but as long as one can repent, it is auspicious.

巽下坎上。井：改邑不改井。分定故也。無喪無得。所謂天府。往來井井。愈有愈多。汔至亦未繘井，羸其瓶，凶。能為已而不能為人，不足貴也。彖曰：巽乎水而上水，井。井養而不窮也。所以貴夫勞民勸相。改邑不改井，乃以剛中也。惟剛故萬物莫之能挫。汔至亦未繘井，未有功也。羸其瓶，是以凶也。井以濟物為事。象曰：木上有水，井。君子以勞民勸相。井以渫而美，性以修而成。

The hexagram of Well has the lower trigram of Wind and the upper trigram of Water. The hexagram statement says: a city can be moved, but a well cannot be changed. Zhang Gen explains: because its position is fixed. The hexagram statement says: well water does not decrease nor increase. Zhang Gen says: this is what the "Zhuangzi" refers to as "Tianfu," which is inexhaustible. The hexagram statement says: people come and go to draw water from this well. Zhang Gen says: the more people use it, the more it gives. The hexagram statement says: water is about to be drawn up but has not yet reached the well mouth, and the jar breaks first, which is dangerous. Zhang Gen says: if one can only benefit oneself and not others, it is not worth valuing. The "Tuanshuan" says: going down into the water and bringing it up is the well. The well nourishes people without end. Zhang Gen says: this is exactly why the "Daxiangzuan" values "laboring the people and encouraging mutual help." The "Tuanshuan" says: changing the city but not the well, is because Nine in the Second and Nine in the Fifth are strong and centered. Zhang Gen says: only because it is strong, nothing can overcome it. The "Tuanshuan" says: water is about to reach the well mouth but has not yet come out, which is not yet successful; the jar breaks, hence danger. Zhang Gen says: the well is based on helping all things. The "Daxiangzuan" says: water on wood is the well. The gentleman takes it as a model, to comfort the people and encourage them to help each other. Zhang Gen says: the well must be cleaned before it can be used; human nature must be cultivated to achieve success.

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。無所可用故。九二，井谷射鮒，甕敝漏。象曰：井谷射鮒，無與也。所養可知。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。汲汲皇皇如此，學之為王者事故也；雖然，惟王明為可求耳。

The first line statement says: The well is full of mud, and the water cannot be drunk; the old well is abandoned, not even birds come to it. The Small Image Commentary says: The mud in the well cannot be drunk, because it is at the very bottom; the old well has no birds, because it is abandoned by the times. Zhang Gen explains: Because it has no use at all. The second line statement says: A small hole at the bottom of the well can only catch a few small fish, and the earthenware bucket used for drawing water is broken and leaking. The Image Commentary says: Catching small fish at the bottom of the well, is because there is no one above it that corresponds with it. Zhang Gen says: What it can sustain is obvious. The third line statement says: The well water has been cleaned, but no one comes to drink it, making me feel sad; this well is actually usable, if the ruler is enlightened, everyone can share its benefits. The Image Commentary says: The well has been cleaned but no one drinks from it, making even travelers feel sad; seeking the ruler's enlightenment is to enable everyone to benefit. Zhang Gen says: This urgent effort is because scholars study for the use of the ruler; although this is true, only when the ruler is enlightened is it worth seeking.

六四，井甃，無咎。象曰：井甃無咎，修井也。自修而已，安能及人？九五，井洌寒泉食。象曰：寒泉之食，中正也。泉以寒為美，以甘為貴；自古及今，未有非中正而可以養天下者也。上六，井收勿幕，有孚元吉。象曰：元吉在上，大成也。道濟天下之謂。

The line statement for the fourth line says: Using bricks and stones to build the well wall, there is no mistake. The Small Image Commentary says: Building the well wall without mistake is to repair the well. Zhang Gen explains: This is merely self-repair, how can it be said to benefit others? The line statement for the fifth line says: The well water is clear and cold, a drinkable spring. The Image Commentary says: The cold spring is drinkable because the fifth line is both central and upright. Zhang Gen says: Spring water is valued for its clarity and sweetness; from ancient times to the present, none have been able to nourish the world without being central and upright. The line statement for the sixth line says: The well water has been drawn up, do not cover the well mouth, maintain sincerity, great good fortune. The Image Commentary says: Great good fortune at the top is a great accomplishment. Zhang Gen says: This is using the Way to assist the world.

離下兌上。革：已日乃孚，元亨利貞，悔亡。彖曰：革，水火相息，二女同居，其志不相得，曰革。如此然後宜革也。已日乃孚，革而信之。無慾速之謂。文明以說，大亨以正，革而當，其悔乃亡。兼利天下之謂。當革之不可易如此。天地革而四時成，湯武革命，順乎天而應乎人，革之時大矣哉。非大人莫之能定。象曰：澤中有火，革。君子以治曆明時。時為大故。

The hexagram of Revolution has the lower trigram of Fire and the upper trigram of Lake. The hexagram statement says: only after time has passed can one gain trust, great success, favorable for uprightness, and regret disappears. The Commentary on the Judgment says: the hexagram of Revolution is water extinguishing fire, two women living together but with discordant hearts, hence it is called Revolution. Zhang Gen explains: only when reaching this point should there be a change. The Commentary on the Judgment says: only after time has passed can one gain trust, meaning that after a change people will be convinced. Zhang Gen says: this is about not being hasty. The Commentary on the Judgment says: civilized and harmonious, great success and upright; only when the change is appropriate will regret disappear. Zhang Gen says: this is about benefiting the whole world. The reason why change should not be easily initiated is this. The Commentary on the Judgment says: heaven and earth undergo change and the four seasons are formed, King Tang of Shang and King Wu of Zhou changed the old mandate, which is in accordance with heaven's way and responding to people's hearts; the significance of the timing of change is too great. Zhang Gen says: only a great person can stabilize the situation. The Great Image Commentary says: fire in the lake, which is Revolution. The gentleman takes this as a model, to reform the calendar and clarify the seasons. Zhang Gen says: because "time" is most important in this hexagram.

初九，鞏用黃牛之革。象曰：鞏用黃牛，不可以有為也。革之初固當徐之，黃牛雖小而堅固。六二，已日乃革之，征吉，無咎。周公革商頑民之謂，信而後革故。象曰：已日革之，行有嘉也。中行以率之。九三，征凶，貞厲，革言三就，有孚。象曰：革言三就，又何之矣。下卦受革者也，待之至矣，猶負固怗終，不亦宜乎？

The first line statement says: Use yellow ox hides to bind tightly. The Small Image Commentary says: Using yellow ox hides to bind, is not yet able to act. Zhang Gen explains: The beginning of change should naturally be slow; although the yellow ox hide is not large, it is strong and firm. The second line statement says: Wait until the time has passed before changing it, going out to campaign is auspicious, there will be no mistake. Zhang Gen says: This is like the case of Duke Zhou transforming the remnants of the Shang dynasty, first gaining trust before making changes. The Small Image Commentary says: Changing after the time has passed, the action will have a good result. Zhang Gen says: Because it leads people with the middle path. The third line statement says: Campaigning is dangerous, maintaining the right path is also dangerous; the proposition of change is repeated three times, thus gaining the people's trust. The Small Image Commentary says: The proposition of change is repeated three times, where else can it go? Zhang Gen says: The lower trigram is the one being changed, waiting has reached its extreme, yet it still relies on its strength, stubbornly resisting to the end (the character '怗' should be '怙'), resulting in that outcome is not also appropriate?

九四，悔亡，有孚改命，吉。象曰：改命之吉，信志也。革雖不當，志不害民，旋能改之，何疑之有？九五，大人虎變，未占有孚。象曰：大人虎變，其文炳也。所謂作而萬物睹。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。有其徳而無其位，故止於革面；茍強欲改作以服之，適増咎而已。

The fourth line statement says: Regret disappears, and with sincerity, one changes the destiny, which is auspicious. The Small Image Commentary says: The auspiciousness of changing destiny comes from the trustworthiness of one's intentions. Zhang Gen explains: Even if a change is temporarily improper, as long as the heart does not harm the people, it can be corrected quickly, so what is there to hesitate about? The fifth line statement says: The great person changes like a tiger shedding its fur, becoming completely renewed, and is trusted by others without needing divination. The Image Commentary says: The great person's transformation like a tiger is because his virtue shines brightly. Zhang Gen says: This is what the Wenyan of the Qian hexagram refers to as "the sage acts, and all things become visible." The sixth line at the top says: The gentleman changes like a leopard shedding its fur, improving himself, while the petty person also changes his appearance; at this time, going to war is dangerous, but staying in place and maintaining righteousness is auspicious. The Image Commentary says: The gentleman's transformation like a leopard is because his virtue is impressive; the petty person changing his appearance is because he follows the ruler. Zhang Gen says: The petty person has a little inclination toward goodness but lacks the proper position, so he can only change his appearance; if one forces them to change or compels them to be convinced, it would only add more mistakes.

巽下離上。鼎：元吉，亨。彖曰：鼎，象也。象之備莫如鼎。以木巽火，亨飪也。聖人亨以享上帝，而大亨以養聖賢。養聖賢以及萬民，是所以享上帝；大亨者，欲其無方之義也。巽而耳目聰明，養賢之效。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。正與正位居體之義同，凝與庶績其凝之凝同，位與周公位冡宰之位同，命與說命總百官之命同。能正位然後能凝命，此之謂大臣之任。若顛趾折足之類，俱非所謂正位；若方雨虧、覆公餗之類，俱非所謂凝命。正位凝命，其惟六五上九乎。

The hexagram of the Cauldron has the lower trigram of Xun (Wind) and the upper trigram of Li (Fire). The hexagram statement says: Great good fortune, smooth and unimpeded. The Commentary on the Judgment says: The cauldron is an object that takes form. Zhang Gen explains: There is no more complete representation than the cauldron. The Commentary on the Judgment says: Putting wood into fire is cooking food. The sage cooks food to offer to the Supreme Deity, and also cooks on a large scale to support the sages. Zhang Gen says: Supporting the sages and thereby benefiting the people as a whole is the true offering to the Supreme Deity; what is meant by 'great good fortune' is that it has no fixed place and reaches everywhere. The Commentary on the Judgment says: Humble and with clear perception. Zhang Gen says: This is the result of supporting the virtuous. The Commentary on the Judgment says: The yao of flexible nature ascends and moves forward, occupying the central position and corresponding with the strong lines, thus achieving great smoothness. The Great Image Commentary says: Wood with fire on top is the cauldron. The gentleman takes this as a model, rectifying his position and gathering his assigned mission. Zhang Gen says: The 'rectifying' here is the same as the 'rectifying' in the 'Words and Phrases' of the Book of Changes concerning 'rectifying one's position within the body'; 'gathering' is the same as 'gathering' in the Book of Documents 'All undertakings are gathered'; 'position' is the same as 'position' in the Book of Documents concerning the Duke of Zhou 'holding the position of chief minister'; 'mission' is the same as 'mission' in the 'Sayings of the Mandate' concerning the overall command of the officials' missions. To rectify one's position, then to gather one's mission, this describes the responsibility of a minister. Cases such as the initial line 'upside down foot' and the fourth line 'broken leg' are not 'rectifying one's position'; cases such as the third line 'rainy loss' and the fourth line 'spilling the food' are not 'gathering one's mission'. Only the fifth line and the top line truly achieve both rectifying one's position and gathering one's mission.

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。轉敗為功之謂。九二，鼎有實，我仇有疾，不我能即，吉。象曰：鼎有實，慎所之也。待時之謂。我仇有疾，終無尤也。

The line statement of the first line says: The tripod's legs are overturned, thus expelling the filth inside, just as taking a concubine who gives birth to a son, without fault. The small image commentary says: The tripod's legs are overturned, but not in disorder; expelling the filth is to follow the noble. Zhang Gen explains: This is turning defeat into success. The line statement of the second line says: The tripod is full, my rival is ill and cannot approach me, resulting in good fortune. The image commentary says: The tripod is filled, one must be cautious about one's direction. Zhang Gen says: This is waiting for the right opportunity. The image commentary says: My rival is ill, ultimately without fault.

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。過剛不中，故有耳革之象焉；耳革故行塞，行塞故雖雉膏溢而不能救，初已出否故也。方雨，溢象也，與覆異矣，故曰虧而已，悔則有存焉，故終吉也。九四，鼎折足，覆公餗，其形渥，凶。象曰：覆公餗，信如何也。據非其位，理之必然。六五，鼎黃耳金，利貞。鼎道既成，惟在舉而用之。象曰：鼎黃耳，中以為實也。中以為實，故非正不應。上九，鼎玉，大吉，無不利。象曰：玉在上，剛柔節也。是之謂大成。

The line statement for the third line says: The tripod's handle has changed, it cannot be lifted, and the way is blocked; the delicious wild chicken cannot be eaten; until it rains, the loss and regret will gradually subside, and in the end it will be auspicious. The small image commentary says: The tripod's handle has changed, meaning it has lost its proper function. Zhang Gen explains: Nine in the third is overly strong and not centered, hence the image of the tripod's handle changing; the handle changing makes it impossible to lift, and being unable to lift makes it so that although the wild chicken is abundant, it cannot be obtained, because the initial six has already poured out the filth. The so-called 'rain falling' refers to the overflowing appearance, different from the complete overturning, so it only mentions 'loss'; since it still knows regret, it ends in auspiciousness. The line statement for the fourth line says: The tripod's foot is broken, spilling the noble food on the ground, causing a messy situation, hence danger. The image commentary says: Spilling the noble food, how can this trust be maintained? Zhang Gen says: It is occupying an improper position, and such an event is inevitable. The line statement for the fifth line says: The tripod is paired with a yellow ear and a metal handle, favorable for maintaining the right path (the character '铉' is missing after '金'). Zhang Gen says: The function of the tripod is complete, and it only lies in lifting it up for use. The image commentary says: The tripod has a yellow ear, meaning the inner substance is based on the virtue of the center. Zhang Gen says: Because it is based on the virtue of the center, it does not respond to inappropriate objects. The line statement for the top nine says: The tripod is paired with a jade handle, great auspiciousness, no adverse consequences (the character '铉' is missing after '玉'). The image commentary says: The jade handle is on top, indicating a proper balance between strength and flexibility. Zhang Gen says: This is called great success.

震下震上。震：亨。震來虩虩，笑言啞啞。震驚百里，不□匕鬯。彖曰：震亨。震來虩虩，恐致福也。笑言啞啞，後有則也。繼體之主，未有不更憂患而能恐懼者也，未有不恐懼而能有守者也。震驚百里，驚遠而懼邇也。出可以守宗廟社稷，以為祭主也。居有威然後出可以守，葢主器之難如此。象曰：洊雷，震。君子以恐懼修省。恐懼而不能修省，猶不懼爾。

The hexagram Zhen has the lower trigram Zhen and the upper trigram Zhen. The hexagram statement says: It is smooth. When the sound of thunder comes, people are startled and pale, but after that they can talk and laugh freely again. Thunder shakes an area of a hundred li, yet the person in charge does not lose the dagger and the wine called chang (the character for 'not' is missing, and according to The Zhou Changes it should be 'lose'). The Commentary on the Judgment says: Zhen is smooth. When thunder comes, people are startled and cautious, because fear can bring good fortune; after that, they can talk and laugh freely, which indicates the establishment of order. Zhang Gen explains: A ruler who inherits the ancestral legacy has never understood fear without experiencing hardship, and none who understand fear can maintain the legacy. The Commentary on the Judgment says: Thunder shakes an area of a hundred li, which means it shocks those far away and also makes those nearby cautious; such a person can maintain the ancestral temple and state when going out. Zhang Gen says: When at peace, one has prestige, and only then can one maintain it when going out; this is the difficulty of inheriting the ancestral treasures. The Great Image Commentary says: The continuous sound of thunder is Zhen. The gentleman takes it as a model, keeping a heart of fear and constantly self-examining. Zhang Gen says: Knowing fear but not self-examining is the same as not knowing fear.

初九，震來虩虩，後笑言啞啞，吉。恐懼當在初故。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。乘剛不能無失，得位不能不復。六三，震蘇蘇，震行無眚。象曰：震蘇蘇，位不當也。雖不當位而能震，斯可免矣。

The first line statement says: When thunder comes, one is startled and pale, but afterwards can talk and laugh freely, which is auspicious. Zhang Gen explains: Because fear should be present at the beginning. The Small Image Commentary says: Thunder coming causes fear, which is fear that brings good fortune; afterwards talking and laughing freely is because there is now a proper order. The second line statement says: When thunder comes, there is danger, and one estimates that much wealth will be lost, so one has to climb up to a high mountain; there is no need to seek it, for seven days later it will be regained naturally. The Small Image Commentary says: Thunder causing danger is because it is above a strong line. Zhang Gen says: Being above a strong line inevitably leads to loss; but since it is in a central and proper position, it will not fail to regain it. The third line statement says: Thunder shakes the mind, but moving forward amidst the shaking will not bring calamity. The Small Image Commentary says: Thunder causing mental confusion is because the line is not in the proper position. Zhang Gen says: Although the line is not in the proper position, it can move along with the shaking, thus avoiding disaster.

九四，震遂泥。象曰：震遂泥，未光也。不足驚懼逺邇故。六五，震往來厲，億無□，有事。象曰：震往來厲，危行也；其事在中，大無□也。懼而以中，故雖危無咎。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。失中故凶，得鄰故無咎，婚媾有言，況他乎。

The fourth line statement says: Thunder shakes but is stuck in mud. The Small Image Commentary says: Thunder shaking and sinking into mud indicates its way is not yet broad. Zhang Gen explains: Because it is insufficient to shake people far and near. The fifth line statement says: Thunder coming and going both bring danger, but there is no loss, and it can still normally perform sacrifices (the character here is missing; according to The Zhou Changes, it should be 'loss'). The Image Commentary says: Coming and going both bring danger, indicating the action is in a dangerous position; the matter it governs is in the central position, so there is generally no loss. Zhang Gen says: Being cautious in mind and maintaining the center, so although there is danger, there is no fault. The sixth line statement says: Thunder shakes so much that the legs are weak, eyes are startled and looking around, an expedition is dangerous; if thunder does not strike oneself but only the neighbor, there will be no fault, but even marital relatives will have gossip. The Image Commentary says: Thunder shaking so much that the legs are weak indicates not yet attaining the center; although there is danger, there is no fault, because seeing the neighbor being struck by thunder leads to vigilance. Zhang Gen says: Losing the center leads to danger, seeing the neighbor's lesson leads to no fault; even marital relatives will have gossip, let alone others.

艮下艮上。艮其背，不其身；行其庭，不見其人，無咎。得其所止故。彖曰：艮，止也。時止則止，時行則行，動靜不失其時，其道光明。知嘿猶知言故。艮其止，止其所也。上下敵應，不相與也。勢力均故。是以不其身，行其庭不見其人，無咎也。象曰：兼山，艮。君子以思不出其位。君子無止，其所以止，惟於位為然。

The hexagram of Gen consists of the lower trigram Gen and the upper trigram Gen. The hexagram statement says: stopping on one's own back, one cannot see one's own body; walking through one's own courtyard, one cannot see the people in the courtyard, and there is no mistake (the character 'obtain' is missing after 'not'). Zhang Gen explains: because it stops at the right place. The Commentary on the Judgment says: what is meant by Gen is stopping. When it is time to stop, it stops; when it is time to move, it moves; neither movement nor stillness is out of time, thus its way is bright. Zhang Gen says: because knowing silence is like knowing speech. The Commentary on the Judgment says: what is meant by 'stopping' is stopping at the right place. The yao of upper and lower trigrams are opposite and correspond to each other, but they do not relate closely. Zhang Gen says: because both sides are of equal strength. The Commentary on the Judgment says: therefore, one cannot see one's own body, and when walking through the courtyard, one cannot see the people, and there is no mistake. The Great Image Commentary says: two mountains overlapping is Gen. The gentleman takes it as a model, thinking without exceeding his position. Zhang Gen says: the gentleman has no 'stopping' in himself; he stops only in the matter of name and position.

初六，艮其趾，無咎，利永貞。象曰：艮其趾，未失正也。此一卦所喻一身，上宜止，下宜動。初在下而止，猶未失正；二則不快於心，三則危矣；至四則無咎，五則悔亡，六則吉。此所謂時止時行。六二，艮其腓，不拯其隨，其心不快。象曰：不拯其隨，未退聽也。九三，艮其限，列其夤，厲熏心。象曰：艮其限，危熏心也。

The line statement for the first line says: Stopping at the tip of the foot, there is no fault, and it is beneficial to maintain a steady and correct course. The small image commentary says: Stopping at the tip of the foot, one has not yet lost the right path. Zhang Gen explains: This hexagram uses the human body as a metaphor, with the upper body suitable for stillness and the lower body suitable for movement. The first line, being at the very bottom and still, is still without losing the right path; by the second line, there is inner discomfort; by the third line, it becomes dangerous; by the fourth line, there is no fault; by the fifth line, regret disappears; and by the top line, it is auspicious. This is what is meant by stopping when it is appropriate and acting when it is appropriate. The line statement for the second line says: Stopping at the calf, it cannot save the thigh it follows, causing inner discomfort. The image commentary says: Being unable to save what it follows, is because the upper part does not yield and obey. The line statement for the third line says: Stopping at the waist, tearing the flesh between the ribs, dangerous as a fire burning in the heart. The image commentary says: Stopping at the waist, is dangerous as a fire burning in the heart.

六四，艮其身，無咎。象曰：艮其身，止諸躬也。六五，艮其輔，言有序，悔亡。象曰：艮其輔，以中正也。上九，敦艮，吉。象曰：敦艮之吉，以厚終也。自趾至輔，一身之象。上止下動乃其常也，今下卦皆止，則趾所以立，茍不失正猶之可也；腓不能使趾，則不快矣；至於限則又甚焉。限，要也，所以限別上下之際而為動之主，今一於此，則危斯及之矣。躬也，輔也，止則宜矣，所謂以敦艮其首乎？記曰：足容重，目容端，口容止，頭容直。觀斯則其義過半矣。

The line statement for the fourth line says: stopping within oneself, there is no fault. The Small Image Commentary says: stopping within oneself, is controlling one's own body. The line statement for the fifth line says: stopping at the palate, speech is orderly, regret disappears. The Small Image Commentary says: stopping at the palate, is because it is in the central and proper position. The line statement for the topmost line says: stopping with sincerity, it is auspicious. The Image Commentary says: stopping with sincerity is auspicious, because it concludes the whole hexagram with sincerity. Zhang Gen explains: from the toe to the palate, all these are taken as images of the human body. Normally, the upper body is still and the lower body is active; now the lower trigram's third line is all stopped: the toe is used for standing, and as long as it does not lose the proper position, it is acceptable; the calf muscle controls the toe, but if it cannot move the toe, it is not pleasant; when it reaches the waist, it becomes even more serious. "Limit" refers to the waist, which separates upper and lower parts and is the key to the whole body's movement; now even the waist is completely stopped, danger follows. As for the body and the palate, stopping is appropriate, this is probably using sincere stopping to control the mind. The Book of Rites says: steps should be steady, eyes should be upright, mouth should be quiet, head should be straight. Looking at these sentences, one understands about half of this hexagram's meaning.

艮下巽上。漸：女歸吉，利貞。臣之進當如此。又不窮，所以能漸。彖曰：漸之進也，女歸吉也。進鋭則退速故。進得位，往有功也。進以正，可以正也。未有枉已而能正人者。其位剛得中也。止而巽，動不窮也。巽者，順民心之謂，又君子之進當如此。象曰：山上有木，漸。非一朝之積。君子以居賢徳善俗。美成在久。

The hexagram of JIAN is composed of the lower trigram Gen (Mountain) and the upper trigram Xun (Wind). The hexagram statement says: A woman going out in marriage is auspicious, and it is favorable to maintain the right path. Zhang Gen explains: The appointment of ministers should be like this. Moreover, the path ahead is not exhausted, so progress can be made step by step. The Commentary on the Judgment says: JIAN means gradual progress, like a woman going out in marriage, which is auspicious. Zhang Gen says: Because if one advances too quickly, one will retreat quickly. The Commentary on the Judgment says: Advancing and being in the right position, going forward can achieve success; advancing with the right path can correct the world. Zhang Gen says: There has never been a case where one first distorts oneself and then can correct others. The Commentary on the Judgment says: Its position is that the strong line is in the center. Stopping and being humble, action will not reach an impasse. Zhang Gen says: What is meant by "Xun" is to follow the people's will; and the appointment of a gentleman should also be like this. The Great Image says: A mountain with trees, that is JIAN. Zhang Gen says: That is not something that can be achieved in a day or two. The Great Image says: A gentleman takes it as a model, holding himself to virtue and improving the customs. Zhang Gen says: A good achievement lies in perseverance.

初六，鴻漸于干，小子厲，有言，無咎。君子之進，小人不利也。象曰：小子之厲，義無咎也。六二，鴻漸于盤，飲食衎衎，吉。群臣嘉賓之謂。象曰：飲食衎衎，不素飽也。九三，鴻漸于陸，失征不復，婦孕不育，凶，利御冦。人臣失節者如之。象曰：夫征不復，離群醜也；婦孕不育，失其道也；利用御冦，順相保也。

The first line statement says: Wild geese gradually fly to the water's edge, children feel danger, there are some idle remarks, but there is no mistake. Zhang Gen explains: When a gentleman is promoted, small people always feel it is to their disadvantage. The Small Image Commentary says: Children feel danger, by reason there is no mistake. The second line statement says: Wild geese gradually fly to the rock, eating and enjoying themselves, auspicious. Zhang Gen says: This is the meaning of ministers and guests enjoying themselves together. The Small Image Commentary says: Eating and enjoying themselves, not eating for nothing. The third line statement says: Wild geese gradually fly to a high and level land; the husband goes to war and does not return, the wife is pregnant but does not give birth, dangerous; it is favorable to resist strong enemies (the term 'lost expedition' should be 'the husband goes to war'). Zhang Gen says: A minister who loses his virtue is like this. The Small Image Commentary says: The husband going to war and not returning is to leave his own kind; the wife being pregnant but not giving birth is to lose the right path; it is favorable to resist strong enemies, because the superior and inferior are in harmony and mutually preserve each other.

六四，鴻漸于木，或得其桷，無咎。象曰：或得其桷，順以巽也。鴻，水禽也，棲宿水石之間而遊於陵陰，至於木則失其所矣，順以□，庶可免乎。六五，鴻漸于陵，婦三歲不孕，終莫之勝，吉。不枉道以從人者也，異夫持祿養交者矣。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。鴻飛□□，乃其最也，而易之所取在於漸耳，故極於可用為儀焉。

The line statement for the fourth line says: The wild geese gradually fly to the trees, perhaps finding a straight horizontal branch, without error. The small image commentary says: Perhaps finding a straight horizontal branch, is being gentle and humble. Zhang Gen explains: The wild geese are water birds, resting on stones by the water and moving through shady parts of hills; flying to trees is not their proper place. Only by being gentle and humble can they avoid misfortune (the character here is missing and should be 'Xun'). The line statement for the fifth line says: The wild geese gradually fly to a high hill, a woman is unable to conceive for three years, but in the end, no one can surpass her, which is auspicious. Zhang Gen says: This is someone who does not bend the right path to please others, and is entirely different from those who preserve their salary and associate with the powerful. The image commentary says: Ultimately, no one can surpass her and it is auspicious, meaning she has fulfilled her wish. The line statement for the top line says: The wild geese gradually fly to a high and level land, their feathers can be used for ceremonial adornment, which is auspicious. The image commentary says: Their feathers can be used for ceremonial adornment and it is auspicious, meaning their formation cannot be disturbed. Zhang Gen says: The wild geese flying high into the vast sky is their ultimate state; however, the Book of Changes focuses on the aspect of 'gradual progress,' so it only goes up to 'their feathers can be used for ceremonial adornment' (the two characters here are missing and should be 'ming ming').

兌下震上。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，歸妺，人之終始也。少女歸長男，非已也，時不可過耳。說以動，所歸妺也。征凶，位不當也。異乎咸之下女矣。無攸利，柔乘剛也。上僣之謂。象曰：澤上有雷，歸妹。歸妹之時。君子以永終知敝。敝常在於娣侄，又戒在不終。

The hexagram of Gui Mei has the lower trigram Dui (Lake) and the upper trigram Zhen (Thunder). The hexagram statement says: going on a military campaign is dangerous and brings no benefit. The Commentary on the Judgment says: a young maiden marrying is a great principle in the universe. Heaven and Earth do not interact, and all things cannot arise; a maiden marrying is the end and beginning of human relationships. Zhang Gen explains: a maiden marrying a young man is not something she wants, but the wedding cannot be postponed. The Commentary on the Judgment says: acting with joy, the one being married is a maiden. Going on a military campaign is dangerous because the line positions are improper. Zhang Gen says: this is different from the hexagram Xian where "the man is below the woman." The Commentary on the Judgment says: bringing no benefit is because the yin is superior to the yang. Zhang Gen says: this is the lower position exceeding the upper position. The Great Image Commentary says: thunder over the lake is Gui Mei. Zhang Gen says: this is exactly the time for a maiden to be married. The Great Image Commentary says: the gentleman takes inspiration from it, looking at the long-term outcome to foresee problems. Zhang Gen says: the problem of this hexagram often arises from the maidens accompanying the bride and the brothers-in-law, and it also warns against starting something without finishing it.

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。歸妹惟以娣為可久而吉也。又慍於群小，何咎之有？九二，眇能視，利幽人之貞。象曰：利幽人之貞，未變常也。未敢失正配之禮故。六三，歸妹以須，反歸以娣。象曰：歸妹以須，未當也。說故歸速，二未變故反以娣。

The first line statement says: Marrying a young maiden and accompanying her with a younger sister-in-law, even if she has a limp, she can still walk, and it is auspicious for military campaigns. The Small Image Commentary says: Accompanying her with a younger sister-in-law indicates constancy; even with a limp being able to walk and being auspicious indicates mutual harmony and compliance. Zhang Gen explains: Marrying a young maiden can only be long-lasting and auspicious by accompanying her with a younger sister-in-law. Moreover, the Book of Poetry says, "Being annoyed by petty people," even though the situation is委屈, what is wrong with that? The second line statement says: One eye has a problem but can still see, it is beneficial for the virtuous person who lives in seclusion to maintain his constancy. The Image Commentary says: It is beneficial for the secluded person to maintain his constancy, indicating no change in the constant way. Zhang Gen says: Because it is not yet daring to lose the proper etiquette of the main wife. The third line statement says: Marrying a young maiden and only waiting, turning around to marry as a younger sister-in-law. The Image Commentary says: Marrying a young maiden and needing to wait indicates an inappropriate situation. Zhang Gen says: Because the trigram of兑 represents joy, so she is eager to marry; the second line does not change the constant way, so it has to return and accompany as a younger sister-in-law.

九四，歸妹愆期，遲歸有時。象曰：愆期之志，有待而行也。二五無隙故。六五，帝乙歸妹，其君之袂不如其娣之袂良，月幾望，吉。歸妹以娣復以行，帝乙宜其有幾望之寵也。象曰：帝乙歸妹，不如其娣之袂良也；其位在中，以貴行也。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。時過動極，宜其然。吳園周易解。

The fourth line statement says: Marrying a young maiden but missing the wedding date, delaying the marriage will have its own time. The Small Image Commentary says: Missing the date is intended to wait for the right moment before taking action. Zhang Gen explains: Because there is no space between nine two and six five. The fifth line statement says: King Yi married his daughter, the main wife's sleeve was not as beautiful as that of the younger wife accompanying her; the moon is about to be full, which is auspicious. Zhang Gen says: Marrying a daughter with a younger wife accompanying her, yet following the rites, King Yi naturally deserves the honor like the moon about to be full. The Small Image Commentary says: King Yi married his daughter, the main wife's sleeve was not as beautiful as that of the younger wife; because she holds the central position, she acts with dignity in the marriage ceremony. The sixth line statement says: The woman holds an empty basket, the man slaughters a sheep but there is no blood, there is nothing beneficial. The Small Image Commentary says: The sixth line is empty and not substantial, holding an empty basket. Zhang Gen says: The time has passed, action has reached its extreme, arriving at this point is inevitable. The above is the end of this volume of "Wuyuan Commentary on the Zhou Yi."

下經。離下震上。豐：亨，王假之，勿憂，宜日中。彖曰：豐，大也。明以動，故豐。反乎賁者也。王假之，尚大也。無此疆爾界之謂。勿憂宜日中，宜照天下也。大有為之謂。日中則昃，月盈則食，天地盈虛，與時消息，而況於人乎？況於神乎？當持之有道耳。象曰：雷電皆至，豐。豐、旅、巽、兌、渙、節、中孚、小過、既濟、未濟。至猶極也。君子以折獄致刑。亦猶霜雪之肅殺也。

The following is still from the lower section. The hexagram of Feng has the lower trigram Li (Fire) and the upper trigram Zhen (Thunder). The hexagram statement says: It is smooth, the king can reach and influence it, there is no need for worry, it is appropriate to be like the sun at noon. The commentary on the judgment says: What is meant by "Feng" is grandeur. It is both bright and active, hence it is grand. Zhang Gen explains: This hexagram is exactly the opposite of the hexagram Bi. The commentary on the judgment says: The king can reach and influence it, is to value grandeur. Zhang Gen says: This is what the Book of Poetry says, "Without this boundary or limit," without distinctions or boundaries. The commentary on the judgment says: There is no need for worry and it is appropriate to be like the sun at noon, is to illuminate the world. Zhang Gen says: This refers to great accomplishment. The commentary on the judgment says: When the sun reaches noon it begins to set westward, when the moon is full it begins to wane; the fullness and emptiness of heaven and earth still change with time, how much more so for human beings? How much more so for ghosts and spirits? Zhang Gen says: Therefore, to maintain fullness requires a method. The great image commentary says: Thunder and lightning come together, that is Feng. (The list of hexagrams in this volume: Feng, Lu, Xun, Dui, Huan, Jie, Zhongfu, Xiaoguo, Ji Ji, Wei Ji. The copy mistakenly included the list within the text.) Zhang Gen says: This "zhi" is "ji" (extreme). The great image commentary says: The gentleman takes it as a model, to decide lawsuits and carry out punishments. Zhang Gen says: This is also like the cutting and killing of frost and snow.

初九，遇其配主。所配之主謂五也。雖旬無咎。豐之初故。往有尚。多故之時故。象曰：雖旬無咎，過旬災也。六二，豐其蔀，日中見斗，往得疑疾。離在下故。有孚發若，吉。不改其明之謂。象曰：有孚發若，信以發志也。九三，豐其沛，日中見沬，折其右肱，無咎。明雖稍愈，然未可大事，剛而不中，是以動而有折肱之象焉。象曰：豐其沛，不可大事也；折其右肱，終不可用也。

The first line statement says: It meets with a suitable master. Zhang Gen explains: The master here refers to the nine in the fifth position. The line statement says: Even after ten days of coexistence, there will be no mistakes. Zhang Gen says: Because this is the beginning of the Fullness hexagram. The line statement says: Going forward will be praised. Zhang Gen says: Because this is a time of many affairs. The Small Image Commentary says: Ten days without mistake, more than ten days will bring disaster. The second line statement says: The obstruction is great, yet the Big Dipper is seen in broad daylight; at this time, going forward will bring suspicion and resentment. Zhang Gen says: Because fire is in the lower trigram, the light is suppressed. The line statement says: As long as there is sincerity and it is revealed, it will be auspicious. Zhang Gen says: This refers to not changing one's brightness. The Small Image Commentary says: Sincerity revealed is used to inspire people's hearts. The third line statement says: The obstruction is great, yet small stars are seen in broad daylight; breaking the right arm, there will be no mistake. Zhang Gen says: Although the light is somewhat better, it is still not suitable for great deeds; it is strong but not in the center, so any movement brings the image of breaking the right arm. The Small Image Commentary says: Great obstruction, not suitable for great deeds; breaking the right arm, ultimately of no use.

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。夷與岐有夷之行之夷同，五以尊居位故也，故雖不當位而主行焉。六五，來章，有慶譽，吉。象曰：六五之吉，有慶也。用晦而明，取於人以為善者也。上六，豐其屋，蔀其家，窺其戶，閴其無人，三歲不覿，凶。象曰：豐其屋，天際翔也；窺其戶閴其無人，自藏也。明動皆有極故。

The fourth line statement says: The obstruction is very great, so even in daylight one can see the Big Dipper; encountering the master who treats all equally brings good fortune. The small image commentary says: The obstruction is great because the line is not in the proper position; seeing the Big Dipper in daylight indicates darkness and confusion; encountering a peaceful master brings good fortune through proper action. Zhang Gen explains: The term "夷" here is the same as "夷" in the "Book of Poetry" "there is a path of夷," meaning level or smooth; since the nine in the fifth line is in a noble position, the nine in the fourth line, although not in the proper position, can still act with purpose. The fifth line statement says: Attracting a learned and virtuous person brings blessings and reputation, resulting in good fortune. The image commentary says: The good fortune of the sixth line is due to the blessings. Zhang Gen says: This refers to the "Great Image" of the "Book of Changes" which says "using obscurity to achieve clarity," meaning one can achieve virtue by adopting the strengths of others. The sixth line statement says: Building a very large house, yet all the family members are obscured; looking through the door crack, it is quiet and empty, and for three years no one is seen, resulting in danger. The image commentary says: Building a very high house is like flying in the sky, showing excessive pride; seeing no one through the door indicates hiding oneself. Zhang Gen says: Because both light and action have reached their extremes.

艮下離上。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。處旅以柔順麗明為貴。旅之時義大矣哉。惟仲尼為能盡此。象曰：山上有火，旅。非其所故。君子以明慎用刑，而不留獄。親寡故也。

The hexagram of Travel has the lower trigram as Mountain (Geng) and the upper trigram as Fire (Li). The hexagram statement says: There is slight success, and it is auspicious to remain steadfast in the journey. The Commentary on the Judgment says: The hexagram of Travel has slight success because the yao of the flexible lines is in the outer trigram and is in the center, thus following the strong lines. It is at rest and attached to brightness, hence slight success and auspiciousness in remaining steadfast during travel. Zhang Gen explains: Being on a journey, being flexible and attached to brightness is most precious. The Commentary on the Judgment says: The meaning of the situation of travel is too significant. Zhang Gen says: Only Confucius traveling among the states fully realized this meaning. The Great Image says: Fire on Mountain is Travel. Zhang Gen says: Because fire is not in its proper place. The Great Image says: The gentleman takes it as a model, being clear and cautious in the use of punishment, not letting cases accumulate. Zhang Gen says: Because travelers have few close people, they can least afford delays.

初六，旅瑣瑣，斯其所取災。象曰：旅瑣瑣，志窮災也。不能自激昂故。六二，旅即次，懐其資，得童僕，貞。象曰：得童僕貞，終無尤也。得處旅之道，然必正乃可以免。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。剛而不中，傷矣乎。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。雖非其位而麗乎明故。

The first line statement says: In the journey, being mean and lowly, this is the reason for his self-inflicted misfortune. The Small Image Commentary says: Being mean and lowly in the journey, is due to a distressed mind which invites disaster. Zhang Gen explains: Because he is unable to rise up by himself. The second line statement says: In the journey, he stays in an inn, carries money, and also gets a loyal servant, maintaining uprightness. The Image Commentary says: Getting a loyal servant who maintains uprightness, will ultimately not lead to mistakes. Zhang Gen says: This is understanding the principle of traveling; however, one must maintain uprightness to avoid misfortune. The third line statement says: In the journey, the inn is burned down, and the servant is lost, even uprightness is in danger. The Image Commentary says: In the journey, the inn is burned, and he is already injured; treating servants as travelers, by nature he will lose them. Zhang Gen says: Being strong but not in the center, how can he avoid injury? The fourth line statement says: In the journey, he finds a temporary dwelling, also gets money and a weapon for protection, but his heart is not at ease. The Image Commentary says: In the journey, finding a temporary dwelling, is not yet having the proper position; getting money and a weapon, the heart is still not at ease. Zhang Gen says: Although not in the proper position, it is still attached to brightness.

六五，射雉一矢亡，終以譽命。象曰：終以譽命，上逮也。此旅而得位者，所謂聞其政，非有所助而然，特其譽上達而已。上九，鳥焚其巢，旅人先笑後號咷，喪牛于易，凶。象曰：以旅在上，其義焚也；喪牛于易，終莫之聞也。剛而無應以處乎上，其能免乎？

The line statement of the fifth line says: Shooting a wild chicken, shooting off an arrow, ultimately gaining reputation and rank. The small image commentary says: Ultimately gaining reputation and rank, is the sound of fame reaching the sovereign. Zhang Gen explains: This is the case of someone who is traveling and yet attains a position, like Confucius going to a state and being involved in its politics; it is not that someone deliberately helps him, but rather his good name reaches above. The line statement of the top nine says: The bird's nest is burned, the traveler first laughs, then wails in grief; losing a cow by the field, dangerous. The small image commentary says: Being in the highest position while traveling, the nest should be burned; losing a cow by the field, ultimately even the news is not heard. Zhang Gen says: Being strong yet without a corresponding person, yet being in the highest position, can one avoid calamity?

巽下巽上。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。剛巽乎中正而志行，是以柔順之，而可以小亨，利有攸往，利見大人也。象曰：隨風，巽。君子以申命行事。行事不厭丁寧。

The hexagram of Xun consists of the lower trigram Xun and the upper trigram Xun. The hexagram statement says: There is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. The Commentary on the Judgment says: Two Xun trigrams stacked together indicate the need to repeatedly explain and clarify orders. The strong lines are humble and occupy the central and upright positions, thus their aspirations can be carried out. The weak lines all obey the strong lines, so there is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. Zhang Gen explains: The strong lines are humble and remain in the central and upright positions, thus their aspirations can be realized, so the weak lines all obey them, hence there is slight success, it is suitable to go somewhere, and it is suitable to meet a great person. The Image Commentary says: The wind blows continuously, which is Xun. The gentleman takes inspiration from this, repeatedly explaining and clarifying orders to carry out affairs. Zhang Gen says: Dealing with affairs does not fear being detailed and repeated.

初六，進退，利武人之貞。象曰：進退，志疑也；利武人之貞，志治也。方事之初，人情猶豫，尤貴乎果斷故。九二，巽在床下，用史巫紛若，吉，無咎。象曰：紛若之吉，得中也。其巽已甚，君子不貴。九三，頻巽，吝。象曰：頻巽之吝，志窮也。行權之道，安可常哉？

The first line statement says: Neither advancing nor retreating is appropriate; it is suitable for a warrior to maintain firmness. The Small Image Commentary says: Uncertainty in advancing and retreating indicates doubt in the mind; suitability for a warrior's firmness indicates the mind being properly regulated. Zhang Gen explains: At the beginning of a matter, people's hearts often waver, so decisiveness is especially valued. The second line statement says: Humble enough to kneel on the floor, inviting many priests, diviners, and shamans to pray repeatedly, which brings good fortune and no mistakes. The Image Commentary says: Repeated prayers leading to good fortune is because nine two is in the center. Zhang Gen says: Being overly humble is not what a gentleman values. The third line statement says: Repeatedly forcing humility brings regret. The Image Commentary says: Regret from repeatedly forcing humility indicates the mind has reached its limit. Zhang Gen says: Adapting to circumstances and changing methods, how can that be considered a standard approach?

六四，悔亡，田三品。象曰：田三品，有功也。不爭而得之謂。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。戒告丁寧，庚之謂矣。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。九三之巽已吝，況上九乎？

The line statement for the fourth line says: regret disappears, hunting yields three kinds of game. The small image commentary says: hunting yields three kinds of game, which is a merit. Zhang Gen explains: this is obtaining naturally without striving. The line statement for the fifth line says: maintaining the right path brings good fortune, regret disappears, and nothing is unfavorable; initially not smooth but ultimately good; before three days and after three days of the day of Geng, one should be diligent, which brings good fortune. The image commentary says: the good fortune of the fifth line is because the line is both upright and central. Zhang Gen says: repeatedly advising and reminding thoroughly is the meaning of the character 'Geng'. The line statement for the top line says: humbling oneself to the point of kneeling under the bed, even losing provisions and an axe, maintaining the right path still brings danger. The image commentary says: kneeling under the bed is being in a superior position yet reaching an impasse; losing provisions and an axe is precisely dangerous. Zhang Gen says: the humility of the third line already brings regret, how much more so for the top line?

兌下兌上。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。剛中而柔外，說以利貞，然後可以為說；不然則說下不以道，所謂違道以干百姓之譽耳，何足貴哉？象曰：麗澤，兌。君子以朋友習講。天下之所說莫大於此。所謂說者，惡夫不以道，故六爻皆以剛為貴也。

The hexagram of Dui (Joy) has the lower trigram Dui and the upper trigram Dui. The hexagram statement says: It is smooth, favorable to maintain the right course. The Commentary on the Judgment says: What is meant by Dui is joy. A strong line is in the center while the flexible lines are outside, thus joyful and favorable to maintain the right course, so it can harmonize with the heavenly way and respond to the people's hearts. Using the way of joy to lead, the people forget their toil; using the way of joy to take risks, the people forget death. The power of joy is indeed great, and the people are thus inspired. Zhang Gen explains: A strong line is in the center while the flexible lines are outside, joyful and favorable to maintain the right course, only then can there be 'speech'; otherwise, if one seeks to please the people without following the right path, it is merely what Mencius called going against the right path to gain the people's praise, which is of no value. The Great Image Commentary says: Two lakes connected, that is Dui. The gentleman takes this as a model, and with friends discusses and studies learning. Zhang Gen says: There is no greater joy in the world than this. What is called 'speech' is most to be avoided when it is not in accordance with the right path, so all six lines of this hexagram value the strong yang lines.

初九，和兌，吉。象曰：和兌之吉，行未疑也。所謂和而不同。九二，孚兌，吉，悔亡。象曰：孚兌之吉，信志也。以剛中故。六三，來兌，凶。象曰：來兌之凶，位不當也。此與佞人來矣之來同，無因而至，佞可知矣。

The first line statement says: Harmonious and joyful, auspicious. The Small Image Commentary says: The auspiciousness of harmony and joy is because the action has not yet aroused suspicion. Zhang Gen explains: This is what Confucius meant by 'harmonious yet different'. The second line statement says: Joyful through sincerity, auspicious, regret disappears. The Image Commentary says: The auspiciousness of joy through sincerity is because the mind is sincere. Zhang Gen says: Because the second line is strong and upright in the center. The third line statement says: Rushing to flatter, dangerous. The Image Commentary says: The danger of rushing to flatter is because the line is in an improper position. Zhang Gen says: This 'come' is the same as the 'come' in the Analects 'a cunning person is dangerous'; coming without cause, flattery is evident.

九四，商兌未寧，介疾有喜。象曰：九四之喜，有慶也。糾逖小人而疏之，宜有慶也。九五，孚于剝，有厲。象曰：孚于剝，位正當也。居中履正而欲惟天下之說已，所謂一言喪邦，不亦危乎？上六，引兌。象曰：上六引兌，未光也。處卦之外，雖異乎來兌，然將順而已，是以未光也，與夫引君以當道異矣。

The fourth line statement says: After careful consideration, one cannot find joy and remains restless; if one can maintain integrity and isolate the illness, there will be joy. The Small Image Commentary says: The joy of the fourth line is a blessing. Zhang Gen explains: Being able to investigate and remove petty people and keep them at a distance naturally brings blessings. The fifth line statement says: Being sincere with those who erode yang strength brings danger. The Image Commentary says: Trusting those who erode yang strength is because its position is in the honorable place. Zhang Gen says: Being in the central position and following the correct path, yet only wanting the whole world to like oneself, this is exactly what Confucius called "one word leading to the loss of the state," is it not dangerous? The sixth line statement says: Attracting people to be happy with oneself. The Image Commentary says: The attraction and pleasing of the sixth line is not yet fully developed. Zhang Gen says: It is outside the hexagram, although different from the third line's approach of coming forward to flatter, it is still just following the superior's will, so it is not fully developed; this is entirely different from what Mencius said about guiding the ruler on the right path.

坎下巽上。渙：亨，王假有廟，利涉大川，利貞。彖曰：渙亨，剛來而不窮，柔得位乎外而上同。此險難所以散也。王假有廟，王乃在中也。不失位故。利涉大川，乘木有功也。此之謂濟難。象曰：風行水上，渙。先王以亨於帝立廟。險難既散，將建國家，郊廟為先。

The hexagram of Huan has the lower trigram Kan (Water) and the upper trigram Xun (Wind). The hexagram statement says: It is smooth, the king, with sincerity, moves in harmony with the ancestral temples, it is favorable to cross a great river, and it is favorable to maintain the right course. The Commentary on the Judgment says: The hexagram Huan is smooth because the strong lines descend without reaching exhaustion, and the flexible lines in the outer trigram are in proper position and harmonize with the upper. Zhang Gen explains: This is the reason for the dispersion of difficulties. The Commentary on the Judgment says: The king moves in harmony with the ancestral temples, because the king is in the central position. Zhang Gen says: Because he has not lost his position. The Commentary on the Judgment says: It is favorable to cross a great river, because riding on a wooden boat will succeed. Zhang Gen says: This is crossing through danger. The Great Image Commentary says: Wind blows across the water, which is Huan. The former kings took this as a model, offering sacrifices to the heavenly deities and establishing ancestral temples. Zhang Gen says: When difficulties have been dispersed, the state should be rebuilt, and the first thing is the grand sacrifice at the outskirts and the ancestral temples.

初六，用拯馬壯，吉。象曰：初六之吉，順也。九二，渙奔其機，悔亡。象曰：渙奔其機，得願也。六三，渙其躬，無悔。象曰：渙其躬，志在外也。坎為難者，險難既平，即當見討；能自歸者為上，故初以先順吉，二為難首，舍九而奔則悔亡；三從難者也，雖不能帥其群，而能脫身自歸，亦可以免。

The line statement for the first line says: Using a strong horse to save, it is auspicious. The small image commentary says: The auspiciousness of the first line is because it is gentle and compliant. The line statement for the second line says: In times of dispersion, rushing to a table for support, regret disappears. The image commentary says: Rushing to the table is fulfilling one's wish. The line statement for the third line says: Dispersing one's own private ties, there is no regret. The image commentary says: Dispersion of oneself is the mind being outside. Zhang Gen explains: Kan represents the party that causes difficulties; once the difficulties have been resolved, it is time for retaliation; those who come forward on their own are best. Therefore, the first line is auspicious because it acts first and complies; the second line is the source of the trouble, it abandons its old allies and rushes to seek support, so regret disappears; the third line originally followed the rebels, although it could not lead its group to come, it could withdraw and return on its own, thus avoiding disaster.

六四，渙其群，元吉，渙有丘，匪夷所思。光武散赤眉之眾，使各返其家是也。象曰：渙其群元吉，光大也。九五，渙汗其大號。與天下更始。渙王居，無咎。反正之謂。象曰：王居無咎，正位也。上九，渙其血去逖出，無咎。象曰：渙其血，逺害也。

The line statement of the fourth line says: Dispersing his followers and relatives, great good fortune; after dispersion, they gather again like hills, which is not something ordinary people can think of. Zhang Gen explains: This is like Emperor Guangwu of Han who dispersed the troops of the Red Eyebrow rebels and sent them back home, which is exactly this situation. The Small Image Commentary says: Dispersing followers and relatives and achieving great good fortune, is a mind of great brightness and breadth. The line statement of the fifth line says: Like sweating, issuing a major decree. Zhang Gen says: This is beginning anew with the people of the world. The line statement says: Dispersing the accumulated wealth of the ruler to secure his residence, there will be no fault. Zhang Gen says: This is rectifying the chaos. The Small Image Commentary says: The ruler occupying his position without fault, is in the right position. The line statement of the top line says: Dispelling calamity, moving far away, there will be no fault. The Small Image Commentary says: Dispelling calamity, is removing from harm.

兌下坎上。節：亨，苦節不可貞。彖曰：節亨，剛柔分而剛得中。所以為節而亨。苦節不可貞，其道窮也。已甚之謂。說以行險，當位以節，中正以通。惟中正然後可以通天下之志。天地節而四時成，節以制度，不傷財，不害民。皆以中和為貴。象曰：澤上有水，節。水性散漫故。君子以制數度，議徳行。所謂內節於已而外節於萬物；徳行猶議之，而況其它乎。

The hexagram of Jie is composed of the lower trigram Dui and the upper trigram Kan. The hexagram statement says: It is smooth; extreme hardship cannot be maintained through strict restraint. The Commentary on the Judgment says: The hexagram of Jie is smooth because the yao of yang and yin are balanced and the yang lines are in the center. Zhang Gen explains: This is why it can practice restraint and achieve smoothness. The Commentary on the Judgment says: Extreme restraint cannot be maintained because the path has been exhausted. Zhang Gen says: This refers to going too far. The Commentary on the Judgment says: To walk a dangerous path with a harmonious and joyful heart, to reside in the proper position and practice restraint, to hold the middle and be upright, and thus achieve smoothness. Zhang Gen says: Only by being in the middle and upright can one communicate with the hearts of people throughout the world. The Commentary on the Judgment says: Heaven and Earth have measures, and thus the four seasons are formed; by using regulations to practice restraint, one does not waste resources and does not harm the people. Zhang Gen says: All of this values harmony and balance. The Great Image Commentary says: Water over a marsh, this is Jie. Zhang Gen says: Because water by nature is scattered and has no fixed course. The Great Image Commentary says: The gentleman takes this as a model, establishing measures and evaluating virtue. Zhang Gen says: This is what is meant by restraining oneself internally and restraining all things externally; if one must evaluate one's own virtue, what more so about other matters?

初九，不出戶庭，無咎。象曰：不出戶庭，知通塞也。外卦受節者也，內卦節物者也。節之初，最處於下，故不出戶庭無咎；至二則失之矣。九二，不出門庭，凶。象曰：不出門庭凶，失時極也。以躁而居內故，況與下乎？六三，不節若，則嗟若，無咎。象曰：不節之嗟，又誰咎也。姑息之謂。

The first line statement says: Not leaving the courtyard, there will be no mistake. The Small Image Commentary says: Not going out of the house, is knowing when to be open and when to be closed. Zhang Gen explains: The outer trigram is the one being restrained, and the inner trigram is the one restraining others. The first line is at the beginning of the restraint and is at the very bottom, so not leaving the courtyard results in no mistake; but by the time it reaches the second line, the situation is different. The second line statement says: Not leaving the main gate, there is danger. The Image Commentary says: Not going out of the gate yet being in danger, is missing the opportunity too much. Zhang Gen says: Because it is impetuous and is located in the inner trigram, and moreover, it is in the same trigram as the line below it. The third line statement says: Not restraining oneself, one can only lament, which is not a mistake. The Image Commentary says: Not restraining oneself and lamenting, who can blame one? Zhang Gen says: This is indulging oneself without restraint.

六四，安節，亨。象曰：安節之亨，承上道也。承上道者，受節而無所迕之謂。九五，甘節，吉，往有尚。象曰：甘節之吉，居位中也。躬行以率之之謂。上六，苦節，貞凶，悔亡。物雖不堪，於已寡過。象曰：苦節貞凶，其道窮也。不能通變之謂。

The fourth line statement says: Accepting the regulation calmly, it is smooth and prosperous. The Small Image Commentary says: The prosperity of calmly accepting the regulation is due to receiving the way from above. Zhang Gen explains: To receive the way from above means to accept the regulation without resistance. The fifth line statement says: A pleasant regulation, auspicious, going forward will be praised. The Image Commentary says: The auspiciousness of a pleasant regulation is due to being in the proper position and maintaining the middle. Zhang Gen says: This means he personally practices it and leads by example. The sixth line at the top says: A regulation so strict that it becomes unbearable, although it is upright, it is dangerous, and regret will disappear. Zhang Gen says: Although others cannot bear it, for himself, he commits few mistakes. The Image Commentary says: The danger of a strict regulation while being upright is because its path has been exhausted. Zhang Gen says: This means it is not flexible enough.

兌下巽上。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，孚乃化也。柔在內故能虛，剛得中故能執信；說而巽，是以不疑於物焉，其化宜矣。豚魚吉，信及豚魚也。其它可知。利涉大川，乘木舟虛也。中孚似之。中孚以利貞，乃應乎天也。變化大興，是謂天徳。象曰：澤上有風，中孚。君子以議獄緩死。宥過無大之謂。

The hexagram Zhongfu has the lower trigram Dui (Lake) and the upper trigram Xun (Wind). The hexagram statement says: When sincerity reaches even pigs and fish, it is auspicious; it is favorable to cross a great river, and favorable to maintain the correct path. The Commentary on the Judgment says: In Zhongfu, the yao of yin is within and the yao of yang is in the center, harmonious and humble, thus sincerity can influence others. Zhang Gen explains: The yao of yin being within means the heart is empty; the yao of yang being in the center means one can grasp sincerity; being harmonious and humble means not being suspected by external things, so influencing others is natural. The Commentary on the Judgment says: The auspiciousness of pigs and fish is because sincerity reaches even pigs and fish. Zhang Gen says: Other things can be inferred similarly. The Commentary on the Judgment says: Favorable to cross a great river is because riding on a hollow wooden boat. Zhang Gen says: The shape of Zhongfu is exactly like this. The Commentary on the Judgment says: Sincere and favorable to maintain the correct path corresponds with the heavenly way. Zhang Gen says: Great transformation arises, which is called heavenly virtue. The Great Image Commentary says: Wind over a lake is Zhongfu. The gentleman takes this as a model, deliberating on lawsuits and leniently handling capital punishment. Zhang Gen says: This is what the Book of Documents says: 'Forgive great offenses,' meaning even great offenses caused by mistakes are treated leniently.

初九，虞吉，有他不燕。象曰：初九虞吉，志未變也。九二，嗚鶴在陰，其子和之；我有好爵，吾與爾靡之。象曰：其子和之，中心願也。身不行道，不行於妻子；其子和之，則其信可知矣，雖欲勿用，其可得乎？六三，得敵，或鼔或罷，或泣或歌。據非其位，有疑於四。象曰：或鼔或罷，位不當也。

The line statement for the first line says: If one measures and considers beforehand, it is auspicious; if there are other concerns, one will not be at peace. The small image commentary says: The first line measures and considers and is auspicious, because its heart has not yet changed. The line statement for the second line says: A crane calls in the shade of a tree, and its young crane responds; I have a good cup of wine, and I wish to share it with you. The image commentary says: The young crane responds, because it is a sincere wish. Zhang Gen explains: If one does not walk the right path, even his wife and children cannot be controlled; now even the young crane comes to respond, then his sincerity is evident; such a person, even if he does not think of doing something himself, can he actually do it? The line statement for the third line says: Meeting an opponent, suddenly beating drums and then stopping, suddenly crying and then singing. Zhang Gen says: It is occupying an improper position, and is doubtful about the fourth line. The small image commentary says: Suddenly beating drums and then stopping, is because the line is in an improper position.

六四，月幾望，馬匹亡，無咎。象曰：馬匹亡，絶類上也。絶類於上一人，此大臣之無朋者也。九五，有孚攣如，無咎。中不虛故未能廣，然無可無不可，故無咎而已。象曰：有孚攣如，位正當也。上九，翰音登于天，貞凶。象曰：翰音登于天，何可長也。此信不足而急人之知者，異乎在陰之鶴矣。

The line statement for the fourth line says: The moon is about to be full but not yet full, and the other horse that was riding with it has run away, there is no fault. The small image commentary says: The horse running away is cutting off from its kind and focusing upward. Zhang Gen explains: Cutting off from one's kind and focusing on the superior person is exactly the way of a minister who does not form factions. The line statement for the fifth line says: With sincerity in the heart and connecting with many people, there is no fault. Zhang Gen says: Its heart is not yet empty, so it cannot be broad; however, since it is indifferent, it can only be said to have no fault. The image commentary says: Having sincerity and connecting with many people is because the line is in the proper position. The line statement for the top line says: The crowing of a chicken reaches the sky, being upright is dangerous. The image commentary says: The crowing of a chicken reaching the sky, how can it last long? Zhang Gen says: This is a person who lacks sincerity but is eager to be known, completely different from the crane calling in the shade of a tree.

艮下震上。小過：亨，利貞，可小事，不可大事，飛鳥遺之音，不宜上，宜下，大吉。權不足故。彖曰：小過，小者過而亨也。小過可耳，非大人所宜。過以利貞，與時行也。不可為常。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。同於隨矣。象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。君子之過如此而已，是過於厚者也，故可以知仁。

The hexagram of Xiao Guo has the lower trigram Gen (Mountain) and the upper trigram Zhen (Thunder). The hexagram statement says: it is smooth, favorable to maintain correctness; it is suitable for small matters, not for great ones; a flying bird leaves a call, it is not suitable to fly upward, but suitable to descend, resulting in great good fortune. Zhang Gen explains: because its power and weight are insufficient. The Commentary on the Judgment says: Xiao Guo means a small thing slightly exceeding the limit but still being smooth. Zhang Gen says: a slight excess is acceptable, but this is not what a great person should do. The Commentary on the Judgment says: exceeding but still maintaining correctness is following the trend of the time. Zhang Gen says: but this cannot be regarded as a regular practice. The Commentary on the Judgment says: the yao of yin is in the middle, so small matters are auspicious; the yao of yang is out of position and not in the middle, so great matters are not suitable. The hexagram contains the image of a flying bird. The bird leaves a call, it is not suitable to fly upward but suitable to descend, hence great good fortune, because upward is against the trend and downward is in harmony with it. Zhang Gen says: this is the same principle as in the hexagram Suí (Following), where "the upper is against and the lower is in harmony." The Great Image says: Thunder on top of a mountain, which is Xiao Guo. The gentleman takes this as a model, being slightly more respectful in his conduct, slightly more sorrowful in mourning, and slightly more frugal in expenditure. Zhang Gen says: the gentleman's "excess" is only to this extent, all leaning toward sincerity, so from here we can see his benevolence.

初六，飛鳥以凶。應於四故。象曰：飛鳥以凶，不可如何也。最在下故。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。相過謂之過，邂逅謂之遇。小過之時宜下不宜上，故可過其祖，不可過其君也。九三，弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。妣之與臣何可邂逅，以得位而在中故；至三則雖過有所不可矣，不獨弗過焉，又當防之，弗防而從之，凶斯及之矣，上六亢非所應故也。

The first line statement says: A bird flies upward, thus inviting misfortune. Zhang Gen explains: Because it corresponds with the fourth line. The Small Image Commentary says: The bird invites misfortune, there is no way to avoid it. Zhang Gen says: Because it is at the very bottom. The second line statement says: It passes over the grandfather, meets the grandmother; it cannot reach the sovereign, only meets the minister; there is no mistake. The Image Commentary says: It cannot reach the sovereign, the minister should not surpass the sovereign. Zhang Gen explains: To be out of alignment is called 'passing over,' and to meet by chance is called 'meeting.' When things are small, it is suitable to go down rather than up, so it can pass over the grandfather, but not the sovereign. The third line statement says: Do not surpass it, but rather beware of it; following blindly may lead to being harmed, resulting in misfortune. The Image Commentary says: Being harmed by following, how can the misfortune be avoided? Zhang Gen says: The grandmother and the minister are not something that can meet by chance, and the second line can do so because it is in the proper position and in the center; but by the third line, even a slight passing over is not possible; not only can it not surpass, it should be guarded against; if not guarded against and instead follows, misfortune will come immediately, because the sixth line at the top is lofty and not the true corresponding line of the third line.

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。雖不當位，然以下應於初，故不可過耳，然亦不可久也。六五，密雲不雨，自我西郊。雷在山上之象。公弋取彼在穴。下而小取庶幾焉，上自應二也。象曰：密雲不雨，已上也。上六，弗遇過之，飛鳥離之，凶。是謂災眚。象曰：弗遇過之，已亢也。已亢矣，雖遇不可，況欲過焉？飛鳥之上必離於網罟。

The fourth line statement says: There is no fault; not crossing over but just encountering it; going forward is dangerous, one must be cautious; one cannot maintain this state for long. The small image commentary says: Not crossing over but just encountering it, is an improper position; going forward is dangerous and one must be cautious, is ultimately not sustainable. Zhang Gen explains: Although the fourth line is in an improper position, it is connected downward with the first line, so it is only not supposed to cross over; however, this state cannot be maintained for too long. The fifth line statement says: Thick clouds but no rain, clouds coming from the western suburbs. Zhang Gen says: This is the image of thunder on a mountain. The line statement says: The king uses a bow with a rope to shoot at the animal hiding in a cave. Zhang Gen says: Taking a little from below is acceptable, because it is originally connected with the second line above. The small image commentary says: Thick clouds but no rain, is the yin energy having risen to the top. The sixth line statement says: Not meeting but forcing to cross over, birds caught in a net, dangerous. Zhang Gen says: This is called natural disaster and human misfortune. The small image commentary says: Not meeting but forcing to cross over, is having reached the extreme of high elevation. Zhang Gen says: Having reached the extreme of high elevation, even wanting to 'meet' is not possible, let alone wanting to 'cross over'? Birds flying upward continuously will certainly crash into the net.

離下坎上。既濟：亨小，利貞，初吉終亂。所以貴夫防微。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。小者皆亨，則上下偷惰之時，故以利貞終止為戒，與率作興事同義。象曰：水在火上，既濟。君子以思患而豫防之。此儆戒無虞之意。

The hexagram of Ji Ji has the lower trigram Li (Fire) and the upper trigram Kan (Water). The hexagram statement says: small matters are smooth, it is favorable to maintain correctness; the beginning is auspicious, but the end leads to confusion. Zhang Gen explains: this is why it emphasizes prevention of small matters. The Commentary on the Judgment says: Ji Ji is smooth, meaning even small matters are smooth. It is favorable to maintain correctness because the strong and the weak each occupy their proper positions and the lines are appropriate. The beginning is auspicious because the yin lines are in the center. However, by the end, stagnation arises and disorder follows, because its path has been exhausted. Zhang Gen says: when even small matters are smooth, this is precisely the time when all levels begin to be careless and slack, so the words 'favorable to maintain correctness' and 'termination' are used as a warning, which is the same intention as the Book of Documents' 'to initiate great undertakings'. The Image Commentary says: water above fire, this is Ji Ji. The gentleman takes it as a model, thinking of possible calamities and being prepared in advance. Zhang Gen says: this is the meaning of the Book of Documents' 'caution without any cause for worry'.

初九，曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。既濟之初已如是，況其久乎？此高宗伐方所以至憊，而九五之禴祭所以吉大來也。六二，婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。居既濟之時而中道自守，雖見侵於群枉，必無失矣。九三，高宗伐□方，三年克之，小人勿用。象曰：三年克之，憊也。其憊者，小人好恃其強出以取勝，而不恤國家之患故。

The first line statement says: Holding back the chariot wheels so that it does not move quickly, the fox gets its tail wet, and there is no mistake. The small image commentary says: Holding back the chariot wheels, by nature there is no mistake. Zhang Gen explains: At the beginning of the situation of completion, there is already such caution, and how much more so when it comes to later stages? This is exactly the reason why King Tang of Shang had to campaign against the Gufang people and became exhausted, and why the minor sacrifice of Yu at the fifth line brought great good fortune (the character 'ghost' is missing after 'campaign'). The second line statement says: A woman loses the curtain on the chariot, but there is no need to search for it, for it will be recovered after seven days. The image commentary says: Being recovered after seven days is because of holding to the middle path. Zhang Gen says: When in the state of completion, being able to hold to the middle path, even if attacked by a group of crooked people, there will certainly be no real loss. The third line statement says: King Tang of Shang campaigned against the Gufang people, taking three years to conquer them, and small people should not be trusted (the character 'ghost' is missing after 'campaign'). The image commentary says: Taking three years to conquer is because of exhaustion. Zhang Gen says: The reason for exhaustion is that small people love to rely on their own strength, launching military campaigns only for victory, without considering the country's dangers.

六四，襦有衣袽，終日戒。象曰：終日戒，有所疑也。處坎之下當如是耳。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。文王之事。上六，濡其首，厲。象曰：濡其首厲，何可久也。此亦飲酒而濡其首，故謂終止則亂。

The fourth line statement says: There is a leak on the boat, so broken clothes and stuffing are used to plug it, and one remains on guard all day. The Small Image Commentary says: Remaining on guard all day, is because there is some doubt in the mind. Zhang Gen explains: Being in the lower part of the Water trigram, it is naturally like this. The fifth line statement says: The eastern neighbor sacrifices cattle, but the western neighbor offers a thin sacrifice of the four seasons, and only the latter truly receives the blessing. The Image Commentary says: The eastern neighbor sacrifices cattle, which is not as good as the western neighbor's sacrifice in accordance with the proper time; truly receiving the blessing is the arrival of great good fortune. Zhang Gen says: This is similar to the kind of thing that King Wen did. The top sixth line statement says: A fox crosses the water and gets its head wet, which is dangerous. The Image Commentary says: Getting the head wet and being in danger, how can it last long? Zhang Gen says: This is also what the top nine of the卦 of Not Yet Completed refers to, which is drinking wine until the head is wet, so the hexagram statement says 'termination leads to disorder'.

坎下離上。未濟：亨，小狐汔濟，濡其尾，無攸利。處未濟而不果如此，何利之有？彖曰：未濟亨，柔得中也。凡得中皆有亨之道焉。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。濟難之道，惟克果斷乃罔後艱，非柔之所能也。象曰：火在水上，未濟。君子以慎辨物居方。蚤正以待之。

The hexagram of Not Yet Completed has the lower trigram Kan (Water) and the upper trigram Li (Fire). The hexagram statement says: It is smooth; a small fox is about to cross the river but gets its tail wet, and there is no benefit. Zhang Gen explains: To be in this situation of Not Yet Completed and yet not decisive, how can there be any benefit? The Commentary on the Judgment says: Not Yet Completed is smooth, because the yao (lines) of the soft (yin) are in the center. Zhang Gen says: All those that are in the center contain the principle of smoothness. The Commentary on the Judgment says: The small fox is about to cross the river, meaning it has not yet left the middle of the danger of Kan. Getting the tail wet and having no benefit, means it cannot complete the matter. Although all the yao are not in the right position, the interaction between the yang and yin is harmonious. Zhang Gen says: The way to cross danger is only by decisiveness, which prevents future troubles; this is not something the weak can achieve. The Image Commentary says: Fire on water is Not Yet Completed. The gentleman takes this as a model, carefully distinguishing things and arranging them in their proper places. Zhang Gen says: This is about preparing properly in advance, to await the future.

初六，濡其尾，吝。象曰：濡其尾，亦不知極也。此亦曳其輪而濡其尾者也。九二，曳其輪，貞吉。曳其輪而已，是以謂之中。象曰：九二貞吉，中以行正也。剛在險中故。六三，未濟，征凶，利涉大川。象曰：未濟征凶，位不當也。下卦皆在險，而二獨以中吉；初不量力，而三不當位，故其患如此也。

The line statement for the initial line says: the tail is wet, there is regret. The Small Image Commentary says: the tail is wet, which is also not knowing the limit. Zhang Gen explains: this is the situation of the initial line of Ji Ji where one drags the chariot wheel and gets the tail wet. The line statement for the second line says: dragging the chariot wheel, maintaining the right path brings good fortune. Zhang Gen says: it is only dragging the chariot wheel, so it is called 'centered'. The Image Commentary says: the second line maintains the right path and brings good fortune, because it follows the middle path. Zhang Gen says: because it is a strong line in a dangerous situation. The line statement for the third line says: not yet crossed over, going on an expedition is dangerous, it is suitable to cross the great river. The Image Commentary says: in the situation of not yet crossed over, going on an expedition is dangerous, because the line is not in the proper position. Zhang Gen says: the three lines of the lower trigram are all in danger, only the second line is good because it is centered; the initial line does not measure its strength, the third line is not in the proper position, so the calamity is like this.

九四，貞吉悔亡，震用伐方，三年有賞于大國。象曰：貞吉悔亡，志行也。已出險故。六五，貞吉無悔，君子之光，有孚吉。象曰：君子之光，其暉吉也。兼容並包，虛已委任之謂。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。處卦之外，孚於酒以全身可也，濡其首則已甚矣。未濟之終有既濟之象焉，飲酒可也，濡其首則過也。

The fourth line statement says: Upholding the correct path brings good fortune, and regret disappears; by exerting military strength to attack the Guifang, after three years one receives a reward from a great state (the character 'ghost' is missing below 'attack'). The Small Image Commentary says: Upholding the correct path brings good fortune and regret disappears, indicating that one's aspirations are carried out. Zhang Gen explains: Because it has already emerged from danger. The fifth line statement says: Upholding the correct path brings good fortune, without regret; this is the brilliance of the gentleman, and with sincerity comes good fortune. The Image Commentary says: The brilliance of the gentleman brings good fortune, as his radiance brings about good fortune. Zhang Gen says: This is about embracing all and being open, emptying oneself to receive others and entrusting them freely. The top ninth line statement says: Drinking with sincerity will not lead to error; but if one drinks to the point of wetting one's head, that sincerity is lost. The Image Commentary says: Drinking to the point of wetting one's head is also a lack of restraint. Zhang Gen says: It is situated outside the hexagram, and by indulging in wine to preserve itself, it is still acceptable; but when one drinks to the point of wetting one's head, it goes too far. The end of the hexagram of Not Yet Completed already contains the image of Completion, so a little wine is acceptable, but drinking to the point of wetting one's head is excessive.

繋辭解上。繋辭有三：有繋一卦之辭，所謂設卦觀象、繋辭焉而明吉凶是也；有繋一爻之辭，所謂繋辭焉以斷吉凶、是故謂之爻是也；有繋易之辭，所謂上下繋是也。葢聖人既本陰陽而寓吉凶之理於卦爻彖象矣，於是統而繋之，論其所以然，以示天下後世，使知其說而考之。始於修身，終於復命；始於參天地而成位，終於理天地而成能。以此處上，則帝王天子之徳也；以此處下，則元聖素王之道也。此先聖所以垂教之極致歟。

The Great Treatise explains that the term "xì cí" refers to three kinds. One is the words attached to a single hexagram, which is what the Great Treatise says: "setting up hexagrams to observe phenomena, and attaching words to clarify good and bad fortune." Another is the words attached to a single line, which is referred to as "attaching words to decide good and bad fortune, hence called a line." The third is the words attached to the entire Book of Changes, which are the Great Treatise itself, both upper and lower parts. Probably the sage used yin and yang to convey the principles of good and bad fortune through hexagrams, lines, taogua, and images. Then he summarized these ideas in this text to explain their reasons, making them clear to the world and future generations, so that people can understand this system and examine it carefully. It begins with self-cultivation and ends with returning to the mandate of heaven; it starts with participating in the workings of heaven and earth and achieving proper positions, and ends with governing heaven and earth and attaining all abilities. Applying this principle in a superior position is the virtue of a sovereign emperor; applying it in an inferior position is the way of those who have the virtue of a sage but lack the position. This is probably the ultimate teaching of the ancient sages for guiding and educating people.

天尊地卑，乾坤定矣。天尊地卑，則乾坤之體可見。卑髙以陳，貴賤位矣。上下既列，則貴賤之位可明。動靜有常，剛柔□矣。天動地靜，則剛柔之才可謂。方以類聚，物以群分，吉凶生矣。陰陽以辨則異同列，異同立則愛惡形；同者以類聚而相愛，異者以群分而相惡也；愛惡相攻，吉凶所以生也。在天成象，在地成形，變化見矣。陽輕清故升而為象，陰重濁故降而為成形；形象則山澤通氣、雷風相博、水火不相違，此萬物所以生而變化所以兆也。

The Great Treatise says: Heaven is above and exalted, Earth is below and humble, thus the positions of the Qian and Kun hexagrams are established. Zhang Gen explains: seeing Heaven's exaltation and Earth's humility, the forms of Qian and Kun become evident. The Great Treatise says: low and high are arranged in order, thus the distinctions of rank and status become clear. Zhang Gen says: once upper and lower are arranged, the positions of rank and status become clear. The Great Treatise says: movement and stillness each have their regularity, thus the distinctions of strength and softness are clearly separated (the character here is missing, it should be 'separated'). Zhang Gen says: Heaven moves and Earth is still, thus the nature of strength and softness is determined. The Great Treatise says: things gather according to their directions, species differentiate according to their groups, thus good fortune and misfortune arise. Zhang Gen says: once yin and yang are distinguished, similar and different things are arranged; once similarity and difference are established, love and hatred take shape; similar things gather together and love each other, different things separate into groups and hate each other; love and hatred clash with each other, thus good fortune and misfortune arise. The Great Treatise says: in the heavens it becomes the images of sun, moon, and stars; on the earth it becomes the forms of mountains, rivers, moving plants, thus change becomes apparent. Zhang Gen says: yang qi is light and clear, thus it rises to form heavenly images; yin qi is heavy and turbid, thus it descends to form earthly forms. With forms and images, thus mountains and marshes communicate their qi, thunder and wind interact with each other, water and fire do not hinder each other, this is the reason for the generation of all things and the emergence of change.

是故剛柔相摩，所以有八卦；八卦相蕩，所以有六十四卦。鼔之以雷霆，潤之以風雨，日月運行，一寒一暑，此所以有萬物。乾道成男，坤道成女，此萬物所以生生而窮，而人事於是乎始也。乾知大始，主通其數，父道也，君道也。坤作成物，主成其功，母道也，臣道也。乾以易知，坤以簡能，付之六子而已。

The Great Treatise says: Therefore, the strong and the yielding interact and move against each other. Zhang Gen explains: This is the origin of the Eight Trigrams. The Great Treatise says: The Eight Trigrams interact and move against each other. Zhang Gen says: This is the origin of the sixty-four Trigrams. The Great Treatise says: Use thunder and lightning to move them, and use wind and rain to nourish them; the sun and moon move, and the cold and heat alternate. Zhang Gen says: This is the origin of all things. The Great Treatise says: The Trigram Qian represents the way of the male, and the Trigram Kun represents the way of the female. Zhang Gen says: This is the reason for the continuous generation of all things without end, and the beginning of human affairs. The Great Treatise says: Qian governs the great beginning of all things. Zhang Gen says: It governs the principle of continuity, which is the way of the father and also the way of the ruler. The Great Treatise says: Kun is responsible for shaping all things. Zhang Gen says: It governs the accomplishment of the task, which is the way of the mother and also the way of the subject. The Great Treatise says: Qian governs with ease and wisdom, and Kun governs with simplicity and action. Zhang Gen says: The rest of the matters are left to the six other Trigrams: Zhen, Kan, Gen, Xun, Li, and Dui.

易則易知，簡則易從。易知則有親，故不言而人推高焉；易従則有功，故不言而人推厚焉。有親則可久，物莫離焉；有功則可大，物所歸焉。可久則賢人之徳，可大則賢人之業，所歸乎易知如此。易道有三：下焉者以之成已，中焉者以之成位，上焉者以之成能。成已者，六十四卦之義也；成位者，乾坤之徳也；成能者，大易之道也。引而伸之：成已者，君子事也；成位者，賢人事也；成能者，聖人事也。此言聖人法乾坤成位之事，故稱賢人焉。

The Great Treatise says: What is easy to understand is easily known, and what is simple is easily followed. What is easily known brings people close. Zhang Gen explains: Therefore, he does not need to speak, and people naturally recommend him as superior. The Great Treatise says: What is easily followed brings achievements. Zhang Gen says: Therefore, he does not need to speak, and people naturally commend him as generous. The Great Treatise says: What brings people close ensures longevity. Zhang Gen says: All things do not wish to leave him. The Great Treatise says: What brings achievements brings expansion. Zhang Gen says: All things turn toward him. The Great Treatise says: What ensures longevity is the virtue of the virtuous person, and what brings expansion is the career of the virtuous person. Zhang Gen says: All things turn toward the easy and simple person, like this. The principles of the Book of Changes have three levels: the lower level uses it to achieve oneself, the middle level uses it to achieve position, and the upper level uses it to achieve omnipotence. Achieving oneself is the meaning of the sixty-four hexagrams; achieving position is the virtue of the hexagrams Qian and Kun; achieving omnipotence is the great way of the entire Book of Changes. Extending this: achieving oneself is the matter of the gentleman, achieving position is the matter of the virtuous person, and achieving omnipotence is the matter of the sage. This passage discusses the matter of the sage emulating Qian and Kun to achieve position, so the text refers to 'the virtuous person'.

易簡而天下之理得矣。所謂大人舉禮樂則天地將為昭焉。天下之理得而成位乎其中矣。所謂致中和，天地位焉，萬物育焉。此章明聖人本陰陽作易以寓吉凶之理，而法其道以成位乎其中之事。易之大教其於此矣，故以為繋辭之首焉。

The Great Treatise says: If things are plain and simple, the principles of the world are fully understood. Zhang Gen explains: This is what the Book of Rites says, that the superior person establishes rites and music, and thus heaven and earth become clear. The Great Treatise says: When one understands the principles of the world, one fulfills one's position within heaven and earth. Zhang Gen says: This is what the Doctrine of the Mean refers to when it says, "Achieving the mean and harmony, heaven and earth are established in their positions, and all things flourish." Zhang Gen concludes: This chapter explains that the sage based the Book of Changes on yin and yang, embedding the principles of good fortune and misfortune within it, and following these principles to fulfill one's position within heaven and earth. The fundamental teaching of the Book of Changes lies here, which is why it is placed at the beginning of the Great Treatise.

夫易之為書，明吉凶而已。吉凶之理，其於六十四卦，而其原皆本於八卦，八卦又本於乾坤，故學易當自乾坤始。然乾坤無形，不可億度，觀諸天地乃可概見。葢乾，陽物也，統天者也；坤，陰物也，統地者也。觀天尊地畀，則乾坤上下之體定矣；畀髙以陳，則乾坤貴賤之位見矣；天動地靜，則乾坤剛柔之材審矣。

Zhang Gen said: The Book of Changes is nothing but explaining the principles of good fortune and misfortune. The principles of good fortune and misfortune are embodied in the sixty-four hexagrams, and their origin lies in the Eight Trigrams. The Eight Trigrams themselves come from Qian and Kun, so studying the Book of Changes should begin with Qian and Kun. However, Qian and Kun have no physical form, and cannot be guessed at in the abstract. Only by observing heaven and earth can we get a general idea. Approximately, Qian represents the yang element, governing heaven; Kun represents the yin element, governing earth. Seeing that heaven is exalted and earth is humble, the relative positions of Qian and Kun are established (the character "bì" under "dì" should be "bēi"); seeing that high and low are arranged in order, the positions of honor and humility of Qian and Kun are revealed; seeing that heaven moves and earth is still, the nature of firmness and softness of Qian and Kun is determined.

聖人設卦觀象，繋辭焉而明吉凶。惟因象設卦，故觀象繋辭。剛柔相推而生變化。此六十四卦所以殊用而吉凶各不同也。是故吉凶者，失得之象也；悔吝者，憂慮之象也；變化者，進退之象也；剛柔者，晝夜之象也。晝宜進，夜宜退；能憂則常得之，無虞則常失之矣。六爻之動，三極之道也。囚陰陽之理以寓人事，是天地之道而人法之也。

The Great Treatise says: The sage established the hexagram structure, observed the images of things, and attached words to explain fortune and misfortune. Zhang Gen explained: Because the hexagrams were established based on the images of things, it is necessary to observe the images and attach words. The Great Treatise says: The yielding and strong lines shift and generate change. Zhang Gen said: This is why the sixty-four hexagrams have different functions and different fortune and misfortune. The Great Treatise says: Therefore, fortune and misfortune are the images of gain and loss, regret and worry are the images of anxiety and thought, change is the image of advancement and retreat, and the yielding and strong lines are the images of day and night. Zhang Gen said: Daytime is for advancement, and nighttime is for retreat; those who maintain anxiety and caution often gain, while those without vigilance often lose. The Great Treatise says: The movement of the six lines reflects the principles of heaven, earth, and humanity. Zhang Gen said: Depending on the principles of yin and yang to relate to human affairs, this is the way of heaven and earth, which humans follow.

是故君子所居而安者，易之序也。大象也。所樂而玩者，爻之辭也。小象也。是故君子居則觀其象而玩其辭，考之於卦。動則觀其變而玩其占，決之於蓍。是以自天佑之，吉無不利。此聖人法六十四卦以修身應物之事，故曰君子而已。吉則行之，凶則道之，何不利之有？

The Great Treatise says: Therefore, the gentleman remains tranquil and at ease because the Book of Changes has established an order. Zhang Gen explains: This refers to the Great Images. The Great Treatise says: The gentleman delights in contemplating the line statements. Zhang Gen says: This refers to the Small Images. The Great Treatise says: Therefore, when the gentleman is at ease, he observes the hexagrams and contemplates the hexagram statements. Zhang Gen says: This is examining the hexagrams. The Great Treatise says: When taking action, he observes the changing lines and contemplates the divination statements. Zhang Gen says: This is using the yarrow stalks to make a decision. The Great Treatise says: Therefore, heaven supports him, and he is auspicious and beneficial in all things. Zhang Gen says: This passage discusses the sage emulating the sixty-four hexagrams to cultivate himself and respond to worldly affairs, so it is only referred to as 'gentleman'. If something is auspicious, he does it; if something is ominous, he avoids it. How could there be any disadvantage?

此章明聖人既設卦矣，然後觀其象而繋之辭以明吉凶，以教天下後世，使人法之可以無大過。是故有大象之辭，卦辭是也，泰之小往大來吉亨之類是已；有小象之辭，爻辭是也，拔茅彚征吉之類是已。二象之辭難不相同，皆因剛柔之變而已。剛柔相推而變化生，變化生則利害形，利害形則吉凶著；其在人則語黙進退之象，故聖人寓以得失悔吝之□焉。君子能居而安之、樂而玩之，因時應變，行其吉而違其凶，何不利之有？

Zhang Gen said: This chapter explains that after the sage has established the hexagrams, he observed the hexagram images and attached statements to clarify good and bad fortune, using them to teach the people of later generations, so that they can follow them and avoid great mistakes. Therefore, there are statements like the "Great Image" which are the hexagram statements, such as the statement of the Qian hexagram "small things go away, great things come, auspicious, smooth." There are also statements like the "Small Image" which are the line statements, such as the statement of the Qian hexagram "pulling the hemp grass, the auspicious signs follow." Although these two types of statements are different from each other, they are both based on the changes of yin and yang. The changes of yin and yang arise from their mutual interaction and movement; when changes occur, advantages and disadvantages take shape; when advantages and disadvantages take shape, good and bad fortune become evident. When applied to people, these represent the images of speaking or keeping silent, advancing or retreating. Therefore, the sage expressed judgments about gain and loss, regret and hardship within them. A gentleman can calmly accept these, take pleasure in contemplating them, adapt to the situation, follow the path of good fortune and avoid the path of misfortune; where then would there be any disadvantage?

彖者，言乎象者也；爻者，言乎變者也。於象言象，則知爻者小象也；於爻言變，則知象者大象也。吉凶者，言乎其失得也；悔吝者，言乎其小疵也。吉凶悔吝生乎動，特有小大耳。無咎者，善補過也。本有過而能補，所以免咎。是故列貴賤者存乎位，齊小大者存乎卦。位不過六爻，卦不過陰陽，而吉凶所以不同者，惟其卦之義別耳；卦名定然後小大可見，爻彖可命。

The Great Treatise says: The彖 statement explains the overall image of the hexagram, while the line statement explains the changing aspects. Zhang Gen explains: Where the image is discussed, the term 'image' is used, indicating that the line statement belongs to the Small Image; where the line is discussed, the term 'change' is used, indicating that the彖 statement belongs to the Great Image. The Great Treatise says: 'Good fortune and misfortune' refer to gains and losses; 'regret and hardship' refer to minor faults. Zhang Gen says: Good fortune, misfortune, regret, and hardship all arise from movement, differing only in degree of severity. The Great Treatise says: 'Therefore, the arrangement of rank depends on the line position, and the distinction of size depends on the hexagram.' Zhang Gen says: The line positions are only six, and the hexagram consists of only yin and yang. Yet the differences in good fortune and misfortune arise because each hexagram has its own meaning. Once the hexagram name is fixed, its size becomes evident, and the line statements and彖 statements can then be named accordingly.

辨吉凶者存乎辭。此彖爻之不可窮也，非辭則情不可見。憂悔吝者存乎介。欲無悔吝者，當辨之於早也。震無咎者存乎悔。易之為教莫大於此，悔則動而轉禍為福矣。是故卦有小大，辭有險易。惟其取象如何耳，取象不同，言大則易，言小則險。辭也者，各指其所之。此無事之時所以當玩其辭，然後有事之時能惟變所適。此章全明繫辭之意，學者不可不委曲盡心焉，毋以一端而取也。

The Great Treatise says: The distinction between good fortune and misfortune lies in the words. Zhang Gen explains: This is where the彖statements and line statements are insufficient; without words, the actual situation cannot be seen. The Great Treatise says: The concern for regret and hardship lies in the subtle details. Zhang Gen says: If one wishes to avoid regret and hardship, one should discern matters early. The Great Treatise says: The ability to be shaken yet avoid error lies in repentance. Zhang Gen says: There is no greater teaching in the Book of Changes than this; if one can repent, one can transform misfortune into good fortune with a single movement. The Great Treatise says: Therefore, hexagrams have small and great ones, and statements have dangerous and easy ones. Zhang Gen says: This depends on what image is taken; if a different image is taken, the great ones are spoken of in an easy manner, and the small ones are spoken of in a dangerous manner. The Great Treatise says: What is meant by 'statements' is that they each indicate the direction of affairs. Zhang Gen says: This is why, when there is no affair, one should ponder the hexagram and line statements, so that when there is an affair, one can respond flexibly according to the changes. This chapter thoroughly explains the purpose of the 'Great Treatise'; students of the Book of Changes must not fail to carefully reflect on it, and must not stop at a single point.

易與天地準，故能彌綸天地之道。此聖人體易以成能之事，所謂因陰陽以統天地也。仰以觀於天文，日月是也。俯以察於地理，山川是也。是故知幽明之故。觀日月之象則天明可知，察山川之形則地幽可見。原始反終，故知死生之說。始於震終於艮，則始終之說可知；始於復而萬物生，終於剝而萬物死，則死生之說可知。精氣為物，游魂為變，是故知鬼神之情狀。生生死死，往來乎天地之間耳；精氣之聚而為生，散而為死，則以鬼神之情亦與人同而已。

The Great Treatise says: The Book of Changes is in harmony with heaven and earth, thus it can encompass and connect the principles of heaven and earth. Zhang Gen explains: This passage speaks of the sage who understands the principles of the Book of Changes and thus accomplishes all things, that is, governing heaven and earth by following yin and yang. The Great Treatise says: Looking up to observe the patterns of heaven. Zhang Gen says: This refers to the sun and moon. The Great Treatise says: Looking down to examine the patterns of earth. Zhang Gen says: This refers to mountains and rivers. The Great Treatise says: Therefore, one understands the nature of the hidden and the manifest. Zhang Gen says: Observing the patterns of the sun and moon, one can understand the manifest aspect of heaven; examining the forms of mountains and rivers, one can see the hidden aspect of earth. The Great Treatise says: Investigating the beginning and tracing back to the end, thus understanding the principles of life and death. Zhang Gen says: Starting from the Zhen trigram and ending with the Gen trigram, the principle of continuity is understood; starting from the Fu trigram and the birth of all things, ending with the Bo trigram and the death of all things, the principle of life and death is thus understood. The Great Treatise says: The vital energy gathers to form things, the wandering soul disperses to become change, thus understanding the nature of ghosts and spirits. Zhang Gen says: Life and death are merely moving back and forth within heaven and earth; when vital energy gathers, it becomes life; when it disperses, it becomes death. Thus, the nature of ghosts and spirits is no different from that of humans.

與天地相似，故不違。觀於易而知二者，則與天地相似矣，故莫之或違。知周乎萬物而道濟天下，故不過。與天相似，則知周乎萬物矣，故能以其道濟天下而莫之或過。旁行而不流。不過者經也，旁行者權也。樂天知命，故不憂。順天之數故。安土敦乎仁，故能愛。體地之徳故。範圍天地之化而不過。若然者，非特不違而已，又有以裁成其道。曲成萬物而不遺。非特不過而已，又有以輔相其宜。通乎晝夜之道而知。惟其能裁成輔相，故不違消息進退之理，此其所以無違過也。故神無方而易無體。變化不測，故曰無方；數所不及者，體而用之，故曰無體。

The Great Treatise says: The sage is similar to heaven and earth, so he does not contradict them. Zhang Gen explains: When one understands from the Book of Changes the matters of the hidden and the bright, of death and life, he becomes similar to heaven and earth, so there is nothing to contradict. The Great Treatise says: Wisdom pervades all things and the way he follows can help the world, so there is no excess or deficiency. Zhang Gen says: To be similar to heaven, wisdom pervades all things, so he can use his way to help the world without error. The Great Treatise says: He is flexible and adaptable without being unrestrained. Zhang Gen says: What does not err is the 'Classic', and what is flexible and adaptable is the 'Principle'. The Great Treatise says: He delights in the way of heaven, understands the mandate of heaven, so he is not worried. Zhang Gen says: Because he follows the fixed order of heaven. The Great Treatise says: He is content with his situation and sincere in benevolence, so he can love others. Zhang Gen says: Because he embodies the virtue of earth. The Great Treatise says: He nurtures all things under heaven and earth without error. Zhang Gen says: One who can do this does not merely avoid contradiction, but can further regulate and complete the way of heaven and earth. The Great Treatise says: He completes all things in a winding way, not missing any. Zhang Gen says: This is not only without error, but can further assist and harmonize with the proper way of all things. The Great Treatise says: He understands the principle of the alternation of day and night and knows it clearly. Zhang Gen says: Just because he can regulate and assist, he does not contradict the constant principles of decrease and increase, advance and retreat. This is why he neither contradicts nor has excess or deficiency. The Great Treatise says: Therefore, the spirit has no fixed place, and the Book of Changes has no fixed form. Zhang Gen says: Because it is changeable and unpredictable, it is said to be 'without fixed place'; it can also comprehend and apply what numbers cannot reach, so it is said to be 'without fixed form'.

一陰一陽之謂道。體而用之，寓於卦象者也，有所存焉，此易之所以為體而萬物之本也。繼之者善也。功用益顯，四徳是已。成之者性也。人皆具，惟是君子為能黙而該之。仁者見之謂之仁，知者見之謂之知，百姓日用而不知，故君子之道鮮矣。此易所以不得不興，而聖人所以不得不作也。顯諸仁，藏諸用。所以列於卦故曰顯，所以寓於此故曰藏。鼓萬物而不與聖人同憂。與民同患之道盡矣。盛徳大業至矣哉。內外兼進之謂。

The Great Treatise says: The alternation of yin and yang is called the Dao. Zhang Gen explains: By observing and applying it, it is embodied in the hexagrams; there is indeed something real within it, which is why the Book of Changes can serve as the fundamental principle and the origin of all things. The Great Treatise says: To follow it is to be good. Zhang Gen says: The function becomes more evident, and the four virtues of originality, prosperity, benefit, and constancy are thus manifested. The Great Treatise says: To realize it is to have nature. Zhang Gen says: Everyone possesses it, but only the gentleman can silently encompass it entirely. The Great Treatise says: The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom; common people use it daily without realizing it, so the way of the gentleman is rarely seen. Zhang Gen says: This is precisely why the Book of Changes had to arise and why the sages had to compose it. The Great Treatise says: To manifest benevolence and to conceal function. Zhang Gen says: It is arranged in the hexagrams, so it is called 'manifest'; it is contained within them, so it is called 'concealed'. The Great Treatise says: It stimulates all things without sharing the toil and worry of the sages. Zhang Gen says: The principle of sharing the hardships of the people is fully explained here. The Great Treatise says: Supreme virtue and great achievements, reaching the ultimate. Zhang Gen says: This refers to the simultaneous advancement of both internal and external aspects.

富有之謂大業。廣大悉備之謂。日新之謂盛徳。萬世無之謂。生生之謂易。變化無窮之謂。成象之謂乾。凡所以造始者皆乾之道。效法之謂坤。凡所以成終者皆坤之道。極數知來之謂占。通天下之性是也。通變之謂事。成天下之務事也。陰陽不測之謂神。凡不疾而速、不行而至、使民由之而不知者是也。聖人體此以治天下則天下治，帝王之能事畢矣。

The Great Treatise says: "What is everywhere present is called great achievement." Zhang Gen explains: "This means being vast and encompassing all things." The Great Treatise says: "Renewing every day is called great virtue." Zhang Gen says: "This means endless continuation for all generations." The Great Treatise says: "Continuous generation without end is called the Book of Changes." Zhang Gen says: "This means change has no limit." The Great Treatise says: "What creates forms is called Qian." Zhang Gen says: "Whatever begins something is under the way of Qian." The Great Treatise says: "What imitates established methods is called Kun." Zhang Gen says: "Whatever completes and concludes is under the way of Kun." The Great Treatise says: "To exhaust the divination numbers and foresee the future is called divination." Zhang Gen says: "This is the nature that connects all things under heaven." The Great Treatise says: "To understand change is called affairs." Zhang Gen says: "To accomplish the affairs of the world is called 'affairs'." The Great Treatise says: "What is beyond yin and yang is called spirit." Zhang Gen says: "Whatever is not hasty yet swift, does not move yet arrives, and leads the people without them knowing how, is spirit." The sage understands this principle to govern the world, and thus the world is well governed, and all the things a ruler can do are fully accomplished.

夫易廣矣大矣。以言乎逺則不御。極乎形氣之表。以言乎邇則靜而正。黙而該之。以言乎天地之間則備矣。所以有廣大之號。夫乾，其靜也専。無所待也。其動也直。無所屈也。是以大生焉。無所不覆。夫坤，其靜也翕。收斂之謂。其動也闢。敷施之謂。是以廣生焉。無所不載。

The Great Treatise says: The Book of Changes is truly vast and broad. In distant terms, it has no obstruction. Zhang Gen explains: It extends beyond the form and vital transformation. The Great Treatise says: In near terms, it is quiet and upright. Zhang Gen says: It silently encompasses everything. The Great Treatise says: In terms of the space between heaven and earth, it includes everything. Zhang Gen says: This is why it is called 'vast and broad'. The Great Treatise says: The Qian trigram, when still, is focused. Zhang Gen says: It has no waiting. The Great Treatise says: When it moves, it is upright and firm. Zhang Gen says: It has no bending. The Great Treatise says: Thus it produces 'greatness'. Zhang Gen says: It covers everything. The Great Treatise says: The Kun trigram, when still, is closed. Zhang Gen says: This means gathering in. The Great Treatise says: When it moves, it opens up. Zhang Gen says: This means spreading out and giving. The Great Treatise says: Thus it produces 'broadness'. Zhang Gen says: It carries everything.

廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至徳。聖人之徳如此。能廣大則可以配天地，能變通則可以配四時，能顯晦則可以配日月，能易簡則可以配乾坤之至徳。廣大者，易之道也；變通者，易之用也；陰陽之義，易之行也；易簡之善，易之徳也。此皆成位之事。

The Great Treatise says: The Book of Changes is vast and broad, matching the heavens and earth; its ability to change and adapt matches the four seasons; its meaning of yin and yang matches the sun and moon; its simple and elegant virtue matches the highest virtue. Zhang Gen explains: This is how the sage's virtue is. Being vast and broad allows one to match heaven and earth; being able to change and adapt allows one to match the four seasons; being able to be clear or obscured allows one to match the sun and moon; being simple and elegant allows one to match the highest virtue of heaven and earth. The so-called vastness is the way of the Book of Changes; the so-called adaptability is its use; the so-called meaning of yin and yang is its operation; the so-called simplicity and elegance is its virtue. All of these belong to the matter of 'establishing position'.

子曰：易其至矣乎。不能以有加矣。夫易，聖人所以崇徳而廣業也。聖人體易而法天地之大，故徳崇而業廣，極髙明而道中庸之謂。知崇，北方之物也。禮卑，南方之物也。崇效天，卑法地。崇效天，故徳言崇；卑法地，故業言廣。天地設位，而易行乎其中矣。由而不知之耳。成性存存，道義之門。惟聖人謂能成其性而存之。惟能成性，故能存其所存；能存其所存，故道義之所自出也。道，天也，故徳以之崇；義，人也，故業以之廣。知夫天之所為，則知人之所為至矣，故聖人重禮治。此章言聖人立爻象之教不可違如此，學者當擬之而言、議之而動，則可以成變化之道，無施不可也。

The Great Treatise says: Confucius said, The Book of Changes is perhaps the ultimate. Zhang Gen explained: There is nothing more to add to it. The Great Treatise says: The Book of Changes is used by the sage to cultivate virtue and expand his undertakings. Zhang Gen said: The sage observes the principles of the Book of Changes and follows the vastness of heaven and earth, thus achieving lofty virtue and broad undertakings, which is what the Doctrine of the Mean refers to as 'attaining the highest excellence while following the middle way'. The Great Treatise says: Wisdom should be lofty. Zhang Gen said: Wisdom belongs to the north. The Great Treatise says: Ritual should be humble. Zhang Gen said: Ritual belongs to the south. The Great Treatise says: Lofty virtue follows heaven, and humility follows earth. Zhang Gen said: Lofty virtue follows heaven, so the term 'lofty' is used for virtue; humility follows earth, so the term 'broad' is used for undertakings. The Great Treatise says: Heaven and earth have set their positions, and the Book of Changes operates within them. Zhang Gen said: People merely follow it without realizing it. The Great Treatise says: To realize one's nature and always preserve it, this is the gate of righteousness. Zhang Gen said: Only the sage can talk about realizing his nature and preserving it. Only those who can realize their nature can preserve what should be preserved; those who can preserve what should be preserved become the source of the emergence of righteousness. 'Dao' belongs to heaven, so virtue relies on it to be lofty; 'yi' belongs to human beings, so undertakings rely on it to be broad. Understanding what heaven does, one can fully understand what humans should do, so the sage values governing the world with ritual. This chapter discusses how the sage's teaching of the yao images is so unchangeable; those who study the Book of Changes should first consider and then speak, first deliberate and then act, thus achieving the way of change, and thus be able to do anything smoothly.

聖人有以見天下之賾，而擬諸其形容。八卦是也。象其物宜。六十四卦是也。是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮，繋辭焉以斷其吉凶，是故謂之爻。象言其體，非極深不足以知之；爻言其用，非研幾不足以知之。典禮者，治人之具也。

The Great Treatise says: The sage is able to see the most hidden and intricate matters under heaven, and uses hexagrams to resemble their forms. Zhang Gen explains: This refers to the Eight Trigrams. The Great Treatise says: It symbolizes the appropriate conditions of various things. Zhang Gen says: This refers to the sixty-four hexagrams. The Great Treatise says: Therefore it is called 'Xiang' (image). The sage is able to see the changes of all things under heaven, observe the principles of their convergence and flow, and use them to establish rituals and regulations. He also ties on words to determine good and bad fortune, so it is called 'Yao' (line) (the character following 'its' is missing, and should be 'Hui'). Zhang Gen says: 'Xiang' refers to the essence, and one cannot understand it without probing the principles to their depths; 'Yao' refers to function, and one cannot understand it without thoroughly examining the subtle nuances. What is called ceremony and ritual is a tool for governing people.

言天下之至賾而不可惡也。故當擬之而後言。言天下之至動而不可亂也。故當議之而後動。擬之而後言。象有定體，故言擬。議之而後動。爻主通變，故言議。擬議以成其變化。神而明之謂。

The Great Treatise says: Discussing the most profound and complex matters of the world without causing aversion. Zhang Gen explains: Therefore, one should first consider and contemplate before speaking. The Great Treatise says: Discussing the most chaotic and changing affairs of the world without causing confusion. Zhang Gen says: Therefore, one should first deliberate and discuss before acting. The Great Treatise says: First consider and then speak. Zhang Gen says: Because things have fixed forms, the character 'ni' is used. The Great Treatise says: First deliberate and then act. Zhang Gen says: Because the yao (lines) are based on communication and change, the character 'yi' is used. The Great Treatise says: Relying on consideration and deliberation to achieve change. Zhang Gen says: This is called being mysterious yet clear.

鳴鶴在陰，其子和之；我有好爵，吾與爾靡之。道行於妻子，則無所往而不行矣。子曰：君子居其室，出其言善，則千里之外應之，況其邇者乎？居其室，出其言不善，則千里之外違之，況其邇者乎？言出乎身，加乎民；行發乎邇，見乎逺。言行，君子之樞機，樞機之發，榮辱之主也。言行，君子之所以動天地也，可不慎乎？此所以貴乎擬議，五十而學易可以無大過如此。

The Great Treatise cites the line statement of Zhongfu hexagram nine two: A crane calls in the shade of a tree, its young crane responds; I have a good cup of wine, and I wish to share it with you. Zhang Gen explains: If a person's way can be practiced in his wife and children, then it can be practiced anywhere. The Great Treatise says: Confucius said, when a gentleman stays in his own house and speaks, his words are good, then even those a thousand miles away will respond, how much more so those nearby? When a gentleman stays in his own house and speaks, his words are not good, then even those a thousand miles away will turn away, how much more so those nearby? Words spoken from oneself are applied to the people; actions started from near will be seen far away. Words and deeds are the door hinges and crossbow mechanism of a gentleman; when the door hinge or crossbow mechanism is set in motion, honor and disgrace are determined by it. Words and deeds are what a gentleman uses to move heaven and earth, how can they not be cautious? Zhang Gen said: This is the reason for valuing 'imagination' (or 'conjecture'). Confucius said that at fifty one can study the Book of Changes without making great mistakes, the reason for this is here.

同人先號咷而後笑。子曰：君子之道，或出或處，或黙或語；二人同心，其利斷金；同心之言，其臭如蘭。此又明言行不必同也，惟其當而已矣。初六，藉用白茅，無咎。子曰：茍錯諸地而可矣，藉之用茅，何咎之有？慎之至也。夫茅之為物薄，而用可重也；慎斯術也以往，其無所失矣。此又明慎則寡過之義，故曰以約失之者鮮矣。

The Great Treatise cites the fifth line of the Hexagram of Mutual Harmony, saying: To harmonize with others, first grieve and weep bitterly, then laugh and rejoice. Confucius said: A gentleman's way of dealing with the world involves sometimes taking office and sometimes retreating, sometimes remaining silent and sometimes speaking out; when two people are of the same mind, their sharpness is sufficient to cut through metal; words spoken in harmony have the fragrance of orchids. Zhang Gen explained: This further illustrates that speech and action need not be forced to be the same, as long as they are appropriate. The Great Treatise cites the first line of the Hexagram of Great Excess, saying: Using white reed grass as a mat, there will be no mistake. Confucius said: Placing it directly on the ground would already be sufficient, so why use reed grass as a mat? Where would there be any mistake? This is the height of caution. Reed grass itself is very thin, yet its use can be very significant; if this caution is carried through, nothing will be lost. Zhang Gen said: This further illustrates the principle that caution leads to fewer mistakes, so Confucius said, 'Those who are restrained are rarely at fault.'

勞謙君子，有終吉。謙之利如此，可不務乎？子曰：勞而不伐，有功而不徳，厚之至也；語以其功下人者也。徳言盛，禮言恭；謙也者，致恭以存其位者也。此又明寡過之義，不特以慎為美，又以謙為貴。亢龍有悔。亢之害如此，可不戒乎？子曰：貴而無位，髙而無民，賢人在下位而無輔，是以動而有悔也。此不謙之咎。

The Great Treatise cites the line statement of the卦 of Humility, line nine three: A diligent and humble gentleman can achieve a good ending and is auspicious. Zhang Gen explains: The benefits of humility are so great, how could one not strive to do it? The Great Treatise says: Confucius said, exerting effort without boasting, having merit without claiming virtue, this is the extreme of sincerity and thickness; it refers to those who take their own merit but are willing to be below others. Virtue should be grand, propriety should be respectful; so called humility is to be extremely respectful in order to maintain one's position. Zhang Gen says: This also illustrates the principle of avoiding mistakes, not only valuing caution but also valuing humility. The Great Treatise cites the line statement of the卦 of Heaven, line upper nine: A dragon that has risen to the extreme will have regret. Zhang Gen says: The harm of being overly exalted is so great, how could one not be cautious? The Great Treatise says: Confucius said, having a high position but no actual duties, being in a high place but without the people, the virtuous are in lower positions and there is no one to assist, thus any action will bring regret. Zhang Gen says: This is the mistake caused by not being humble.

不出戶庭，無咎。藉用白茅，慎以往也；不出戶庭，慎以居也。子曰：亂之所生也，則言語以為階。君不密則失臣，臣不密則失身，幾事不密則害成，是以君子慎密而不出也。此又明寡過之義，不獨以謙為貴，又當以不密為戒。

The Great Treatise cites the Line Statement of the first line of the节卦 (Gathered Joy) saying: "Not leaving one's courtyard gate will not lead to fault." Zhang Gen explains: "Using white reed grass as a mat refers to being cautious in action; not leaving the courtyard refers to being cautious in residence." The Great Treatise says: Confucius said, "Disasters often arise from careless speech." A ruler's careless speech will lose his ministers; a minister's careless speech will lead to his death; secret matters disclosed carelessly will cause harm. Therefore, a gentleman guards secrecy and does not speak carelessly. Zhang Gen says: This further illustrates the principle of avoiding mistakes. It is not only valuable to be humble, but also one should regard "careless speech" as a warning.

子曰：作易者其知盜乎？易曰：負且乘，致冦至。負也者，小人之事也；乘也者，君子之器也；小人而乘君子之器，盜思奪之矣；上慢下暴，盜思伐之矣。慢藏誨盜，冶容誨淫。易曰：負且乘，致冦至。盜之招也。此又明寡過之義，當以任重為終，故曰仁以為己任，不亦重乎？知此則可以保天下國家矣。

The Great Treatise says: Confucius said, the person who composed the Book of Changes must have understood the psychology of thieves. The hexagram Jie (Dismissing) in the Book of Changes says, "Carrying goods while sitting on a carriage, leading to the arrival of bandits." Carrying goods is the work of a petty person, while riding in a carriage is the tool of a gentleman; a petty person sitting on a gentleman's carriage invites bandits to rob him. Being arrogant towards superiors and cruel towards inferiors invites bandits to attack him. Neglecting the guarding of property is like teaching people to steal; appearing seductive is like inviting people to commit lust. The Book of Changes says, "Carrying and riding, leading to the arrival of bandits," which is precisely how one invites bandits. Zhang Gen explained that this also illustrates the principle of avoiding wrongdoing, and should be summarized as "shouldering great responsibilities," so Zengzi said, "To take benevolence as one's responsibility, is it not a heavy task?" Understanding this principle allows one to preserve the world and the state.

聖人雖立象以盡意，而意有不可以言盡，故繋辭焉以盡其言；而言又有不可以窮，故卦爻之辭亦舉其大略耳，觸□而長之，然後易之道明。故聖人舉是數爻而廣喻之以為教，使學者知其□而期於自得也。如鳴鶴在陰其子和之，象以為中心願焉，而繋辭乃推言行之動天地；同人先號咷而後笑，象以為中直爾，而繋辭乃有出處語黙、斷金如蘭之義。故所貴乎觸□而長之者如此，學易者不可不知也。

Zhang Gen said: The sage, although setting up hexagrams to exhaust his mind, still finds that there are parts of his mind that cannot be fully expressed in words, so he adds statements to complete the expression. But words also have their limits, so the statements of the hexagrams and lines can only give a general idea. One must rely on the ability to infer from similar cases and expand upon them in order to understand the principles of the Book of Changes. (The three missing characters here are all supposed to be "类".) Therefore, the sage cites these line statements as examples to illustrate the principles, so that those who study the Book of Changes can learn to infer from one instance to many, and hope that they can understand it by themselves. For example, the line statement of Zhongfu Nine Two, "A crane calls in the shade, its young respond in harmony," the Xiao Xiang only says that this expresses an inner wish, but the Xi Ci Zhuan extends it to the idea that words and deeds are sufficient to move heaven and earth. Similarly, the line statement of Tong Ren Nine Five, "First crying and then laughing," the Xiao Xiang only says that this expresses being in the center and having a straightforward heart, but the Xi Ci Zhuan extends it to the meaning of being in the right place and keeping silent at the right time, two people with the same mind can cut through metal, and their fragrance is like orchids. This shows the value of inference and extension, which students of the Book of Changes should not be ignorant of.

子夏問巧笑倩兮、美目盻兮、素以為絢兮，而子曰繪事後素，固已出於詩人之意外矣；子夏又云禮後乎，又出於仲尼之意外，故曰起予者商也，始可與言詩已矣。葢六經俱然，不獨詩也，而易象尤重，此聖人所以至於韋編三絶而不知老之將至也。

Zhang Gen said: Zixia asked about the meaning of "A smile so charming, eyes so bright, white as the jade, yet adorned with colors," and Confucius answered "Painting after white," which already went beyond the original intention of the poet. Zixia then said, "Then rites come later," which went beyond Confucius's original meaning, so Confucius said, "It was Bo Shang who inspired me, now I can discuss the Book of Poetry with you." Perhaps the Six Classics are all like this, not only the Book of Poetry, but the Book of Changes especially emphasizes this point; this is why Confucius read the Book of Changes so much that he broke the leather thongs of the bamboo slips three times, yet was unaware of his own aging.

大衍之數五十，其用四十有九。案：朱子語類云，自大衍之數五十至再扐而後掛，便接乾之策二百一十有六，至可與佑神矣，為一節，是論大衍之數；自天一至地十，卻連天數五至而行鬼神也，為一節，是論河圖五十五之數。今其文間斷差錯，不相連接，舛誤甚明，是朱子之時節次已錯。今此本天一至十二十字移在第十章首，而天數五至而行鬼神也四十四字移在再扐而後掛之下，即朱子所見舛誤之本也。

The Great Treatise says: The number of the Great Derivation is fifty, but actually forty-nine are used. (Comment by the editors of the Siku Quanshu: Zhu Xi's "Yuliu" states that from "The number of the Great Derivation is fifty" to "After twice separating and hanging," the text should directly continue with "The measure of the Qian trigram is two hundred and sixteen" up to "It can assist the gods." This section discusses the number of the Great Derivation. From "Heaven one" to "Earth ten," and then continuing with "The heavenly number is five" to "and thus the movement of ghosts and spirits is achieved," this is another section discussing the number of the Yellow River Chart, which is fifty-five. Now this passage is fragmented and disordered, with parts not connecting properly, and the errors are very obvious. It is evident that the order of the chapters was already wrong during Zhu Xi's time. This current edition has moved the twenty characters from "Heaven one" to "Earth ten" to the beginning of the tenth chapter, and has also moved the forty-four characters from "The heavenly number is five" to "and thus the movement of ghosts and spirits is achieved" below "After twice separating and hanging," which is exactly the same as the disordered version Zhu Xi saw.)

聖人既為卦爻以示教，而卦可以藏往而不可以知來，爻有變動，學者莫知所適，故作為大衍之法，質諸神明以求之，使天下後世有考焉。四時十二月二十四氣與閏，是為一歲，天地之功成而萬物之理備矣，所以成變化而行鬼神數具此矣，而蓍之數適合焉，是謂神物，故取而用之。

Zhang Gen said: The sages have already created hexagrams and lines to demonstrate and teach people. However, hexagrams can only record past events and cannot foresee the future, and lines are ever-changing. Therefore, those who study the Book of Changes have no clear direction. Hence, they created the method of large derivation with yarrow stalks, seeking answers from the divine, so that future generations may have a standard. The four seasons, twelve months, twenty-four solar terms, and the leap month together make up a year. The functions of heaven and earth are thus completed, and the principles of all things are fully explained. Therefore, the number that can produce change and movement, and govern ghosts and spirits, is all contained here. The number of yarrow stalks coincides exactly with it, which is called "a divine object," so it is used.

分而為二以象兩。陰陽。掛一以象三。沖氣。揲之以四以象四時。歸竒於扐以象閏，五歲再閏，故再扐而後掛。言再扐而後掛，則未扐不掛可知；言掛而後言揲，則掛亦揲可知。凡分揲無常數，惟意所欲，質諸鬼神之義也。葢分而為二，先揲其左，後揲其右，皆扐其餘數，謹其竒耦，然後掛而又四揲之，觀其餘以定陰陽焉。三者皆竒為老陽，皆耦為老陰，一竒為少陽，一耦為少陰。凡三揲而成六爻。是四營而成易，十有八變而成卦，每卦每爻必具三才之義也。故曰萬物負陰而抱陽，沖氣以為和，此不易之理也，後世以三金易之，葢得其遺法。

The Great Treatise says: divide the yarrow stalks into two bundles to symbolize the two principles of heaven and earth. Zhang Gen explains: this is yin and yang. The Great Treatise says: draw out one stalk and hang it to symbolize the three elements. Zhang Gen says: this one stalk symbolizes the harmonious qi. The Great Treatise says: count four by four to symbolize the four seasons; the remaining stalks are clasped between the fingers to symbolize the leap month; in five years there are two leap months, so two clasps are made and then hung. Zhang Gen says: since it says 'clasp twice and then hang,' it shows that before clasping, nothing is hung; since it first mentions hanging and then counting, it shows that after hanging, counting is done. All division and counting have no fixed numbers, depending entirely on the present moment, which is precisely the way of consulting spirits. Probably, first divide into two bundles, first count the left, then the right, clasping the remainders, carefully distinguishing odd and even, then hang them and count four by four, determining yin and yang by the remaining number. If all three are odd, it is old yang; if all are even, it is old yin; if one is odd, it is young yang; if one is even, it is young yin. In total, three counts form one line, eighteen counts form six lines. This is what the Great Treatise says: four steps complete one count, eighteen counts complete one hexagram, and each hexagram and each line must necessarily contain the meaning of the three elements. Therefore, the Tao Te Ching says 'all things carry yin and embrace yang, and the harmonious qi is formed between them,' which is an unchanging principle; later generations substituted three copper coins for the yarrow stalks, probably still following this ancient method.

天數五，地數五，五位相得而各有合。五行之所以生成也。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。故乾坤之策取焉。乾之策二百一十有六。參天之數。坤之策百四十有四。兩地之數。凡三百有六十，當期之日。乾坤之策，乾坤一爻共六十□，此一候之數也，故三百六十日而七十二候具焉。二篇之策萬有一千五百二十，當萬物之數也。大衍之數所以五十也。

The Great Treatise says: Heaven has five numbers, Earth has five numbers, and the five positions are paired two by two, each having their union. Zhang Gen explains: This is the principle of the generation of the Five Phases. The Great Treatise says: The total of Heaven's numbers is twenty-five, and the total of Earth's numbers is thirty, making a total of fifty-five for Heaven and Earth together. This is why it can accomplish transformation and movement of ghosts and spirits. Zhang Gen says: Therefore, the number of lines in the hexagrams of Qian and Kun are derived from here. The Great Treatise says: The number of lines for Qian is two hundred and sixteen. Zhang Gen says: That is the number of 'ascending to Heaven'. The Great Treatise says: The number of lines for Kun is one hundred and forty-four. Zhang Gen says: That is the number of 'two Earths'. The Great Treatise says: Together they total three hundred and sixty, which corresponds to the number of days in a year. Zhang Gen says: The number of lines for Qian and Kun, with each of them having one line combined, is sixty (the character here is missing), which corresponds to the number of a seasonal period; thus, in three hundred and sixty days there are seventy-two seasonal periods. The Great Treatise says: The total number of lines in the upper and lower parts of the Book of Changes is eleven thousand five hundred and twenty, which corresponds to the number of all things. Zhang Gen says: This is why the number of the Great Derivation is fixed at fifty.

是故四營而成易。陰陽體也。十有八變而成卦。陰陽之氣全。八卦而小成，四時具矣。引而伸之，觸類而長之，萬物之義備矣，天下之能事畢矣。體常盡交，無所不過之謂。顯道。所謂顯諸仁。神徳行。所謂藏諸用。是故可與酬酢，可與佑神矣。所謂鼓萬物而不與聖人同憂。

The Great Treatise says: Therefore, four procedures complete one transformation. Zhang Gen explains: This is the form of yin and yang. The Great Treatise says: Eighteen transformations complete one hexagram. Zhang Gen says: At this point, the qi of yin and yang is complete. The Great Treatise says: The Eight Trigrams are small achievements. Zhang Gen says: At this point, the four seasons are complete. The Great Treatise says: By extending it, and applying it to similar cases, the principles of all things are complete, and all things that can be done under heaven are done. Zhang Gen says: This refers to investigating the constant way and exhausting the mutual interactions, so as to be universally penetrating. The Great Treatise says: It manifests the Dao. Zhang Gen says: This is what was previously mentioned, "Manifesting it through benevolence." The Great Treatise says: It makes virtue profound and mysterious. Zhang Gen says: This is what was previously mentioned, "Hiding it in its use." The Great Treatise says: Therefore, it can be used to respond and interact, and can be relied upon to assist the divine. Zhang Gen says: This is what was previously mentioned, "It stimulates all things without sharing the worries of the sages."

大衍之數，一歲之數也；天地之數，五行之數也。五行運於天地之間，五歲而小成，故五日為一候，三候而為氣，二氣而為月，三氣而為節，二節而為時。四時八節，十二月二十四氣，凡七十二候，三百六十日而歲功成，乾坤之策具於此矣。故欲求乾坤之策以合大衍之數，當自五位始。所謂五位者，有相得之位，有相合之位；其相得也分而為十日，其相合也分而為十二辰。

Zhang Gen said: The great derivation number is the number of a year, and the number of heaven and earth is the number of the Five Phases. The Five Phases move within heaven and earth, completing a small cycle in five years. Therefore, five days make a wait, three waits make an energy, two energies make a month, three energies make a node, and two nodes make a time. With four seasons, eight nodes, twelve months, and twenty-four solar terms, there are in total seventy-two waits and three hundred and sixty days, completing the function of a year. The numbers of Qian and Kun are all included here. Therefore, if one wishes to seek the numbers of Qian and Kun to match the great derivation number, one should start from the "five positions." The five positions have positions that are mutually paired and positions that are mutually combined. The mutually paired ones are divided into the ten heavenly stems, and the mutually combined ones are divided into the twelve earthly branches.

故天一與地二相得而為甲乙，天三與地四相得而為丙丁，天五與地六相得而為戊己，天七與地八相得而為庚辛，天九與地十相得而為壬癸，此屬乎天者也。其相合也，天一生水於亥子而地六成之，地二生火於巳午而天七成之，天三生木於寅卯而地人成之，地四生金於申酉而天九成之，天五生土於辰戌丑未而地十成之，此屬乎地者也。

Zhang Gen said: Therefore, the Heaven One and Earth Two combine to form Jia and Yi, Heaven Three and Earth Four combine to form Bing and Ding, Heaven Five and Earth Six combine to form Wu and Ji, Heaven Seven and Earth Eight combine to form Geng and Xin, Heaven Nine and Earth Ten combine to form Ren and Gui. These belong to the Heaven side. As for the mutual combinations: Heaven One generates water at the positions of Hai and Zi, and Earth Six completes it; Earth Two generates fire at the positions of Si and Wu, and Heaven Seven completes it; Heaven Three generates wood at the positions of Yin and Mao, and Earth Eight completes it; Earth Four generates metal at the positions of Shen and You, and Heaven Nine completes it; Heaven Five generates earth at the positions of Chen, Xu, Chou, and Wei, and Earth Ten completes it; these belong to the Earth side.

天道常動，故十曰運乎上；地道常靜，故十二辰定乎下。天地相合而後萬物生於甲子而終於癸亥，凡六十日而一周，是謂之策。此五日所以為一候，而五歲所以為小成，故曰天六地五，數之常也。水木土屬乎天地之間，天合其生成之數，凡六六六三十六，故乾之策二百一十有六；火金屬乎地，是謂兩地，合其生成之數，凡四四六二十四，故坤之□一百四十有四；合乾坤之□三百有六十，是謂一歲，而萬物所以終始可見矣，變化之所以成、鬼神之所以行可知矣。

Zhang Gen said: The heavenly way is always in motion, so the ten heavenly stems move above; the earthly way is always still, so the twelve earthly branches are fixed below. When heaven and earth combine, all things begin to grow from Jiazi and end at Guihai, making a total of sixty days for one cycle, which is called "cè." This is why five days make one waiting period and five years make a small completion, so the "Guoyu" says "heaven has six, earth has five" is the regular number. Water, wood, and earth are between heaven and earth. Heaven combines their generating numbers, which are six plus six plus six, totaling thirty-six, so the number of cè for Qian is two hundred and sixteen; fire and metal belong to earth, which is called "two earths." Combining their generating numbers, they are four plus four plus six, totaling twenty-four, so the number of cè for Kun is one hundred and forty-four (the two missing characters are both "cè"). The total number of cè for Qian and Kun is three hundred and sixty, which is one year. Thus, all things have a beginning and an end, and the transformation that generates and the movement of ghosts and spirits are understood.

子曰：知變化之道者，其如神之所為乎。易有聖人之道四焉。濟世之具。以言者尚其辭。謂繋辭。以動者尚其變。謂爻。以制器者尚其象。謂卦。以卜筮者尚其吉。謂大衍。是以君子將有為也，將有行也，問焉而以言，其受命也如向，無有逺近幽深，遂知來物，非天下之至精，其孰能與於此。此卜筮所以當之。

The Great Treatise says: Confucius said, those who understand the principle of change also understand the workings of the divine. The Book of Changes contains four principles of the sage's way. Zhang Gen explained: this refers to tools for benefiting the world. The Great Treatise says: those who use it for speech value its words. Zhang Gen said: this refers to the Great Treatise. The Great Treatise says: those who use it for action value its change. Zhang Gen said: this refers to the lines. The Great Treatise says: those who use it for making objects value its symbolic images. Zhang Gen said: this refers to the hexagrams. The Great Treatise says: those who use it for divination value its prophecies of good or ill. Zhang Gen said: this refers to the method of divining with yarrow stalks. The Great Treatise says: therefore, when a gentleman is about to act or take action, he consults it, and it responds with words. Its response is as quick as an echo, whether far or near, deep or hidden, it can foresee future events. If it is not the most subtle thing in the world, who could achieve this? Zhang Gen said: this passage corresponds exactly to the section on divination.

參伍以變。謂九六。錯綜其數。謂六爻。通其變，遂成天地之文。謂八卦。極其數，遂定天下之象。謂六十四卦。非天下之至變，其孰能與於此。此制器所以當之。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。此言動者所以當之。

The Great Treatise says: They change and interact in groups of three and five. Zhang Gen explains: This refers to the old yang number nine and the old yin number six. The Great Treatise says: Interweave and combine their numbers. Zhang Gen says: This refers to the six lines. The Great Treatise says: Connect and comprehend their changes, thus forming the brilliance of heaven and earth. Zhang Gen says: This refers to the Eight Trigrams. The Great Treatise says: Exhaust the numbers, thus establishing the forms of all things under heaven. Zhang Gen says: This refers to the sixty-four hexagrams. The Great Treatise says: If it is not the most changeable thing in the world, who could achieve this? Zhang Gen says: This passage corresponds to the "making of tools" section. The Great Treatise says: The Book of Changes has no thoughts, no actions, is still and motionless, but once it receives a response, it comprehends all affairs under heaven. If it is not the most marvelous thing in the world, who could achieve this? Zhang Gen says: This passage corresponds to the "speech" and "action" sections.

夫易，聖人之所以極深而研幾也。唯深也，故能通天下之至。此之謂至變。唯幾也，故能成天下之務。唯神也，故不疾而速，不行而至一。此之謂至神。子曰：易有聖人之道四焉者，此之謂也。此章明易之謂教有聖人之道四焉，據上諸事，是亦聖人所以應世之跡而已。以言者尚其辭，以動者尚其變，至神之事也；以制器者尚其象，至變之事也；以卜筮者尚其占，知精之事也。唯深也故能通天下之志，遂知來物；唯幾也故能成天下之務，遂成天下之文，定天下之象；唯神也故不疾而速，不行而至，遂通天下之故。

The Great Treatise says: The Book of Changes is used by the sage to explore profound mysteries and examine subtle details. Because it is profound, it can connect the hearts of people throughout the world. Zhang Gen explains: This is called "ultimate change." The Great Treatise also says: Because it understands subtle details, it can accomplish all affairs under heaven. Because it is marvelous, it does not rush yet moves swiftly, does not walk yet reaches its destination. Zhang Gen says: This is called "ultimate marvel." The Great Treatise says: Confucius spoke of "The Book of Changes contains four ways of the sage." This refers to these. Zhang Gen says: This chapter clarifies that the Book of Changes, as a means of education, contains four ways of the sage. According to the above statements, they are merely traces left by the sage in dealing with the world. Speaking with emphasis on words belongs to "ultimate marvel"; acting with emphasis on change belongs to "ultimate change"; making objects with emphasis on images belongs to "ultimate precision." Because it is profound, it can connect the hearts of people throughout the world and foresee future events; because it understands subtle details, it can accomplish all affairs under heaven, achieve the brilliance of the world, and establish the forms of the world; because it is marvelous, it does not rush yet moves swiftly, does not walk yet reaches its destination, and connects all events throughout the world.

天一，地二，天三，地四，天五，地六，天七，地八，天九，地十。案：漢書律曆志引天一至地十二十字，與天數五至而行鬼神也四十四字相連，則班固時此簡猶未錯也。朱子本義雲此簡本在第十章之首，則已舛誤矣，此本亦仍錯簡之舊。此重言卦蓍之妙用。

The Great Treatise says: Heaven is one, Earth is two, Heaven is three, Earth is four, Heaven is five, Earth is six, Heaven is seven, Earth is eight, Heaven is nine, Earth is ten. (Comment by the editors of the Siku Quanshu: When cited in the "Book of Han · Laws and Calendars," these twenty characters from "Heaven one" to "Earth ten" were connected with the forty-four characters from "Heavenly numbers five" to "and thus the actions of ghosts and spirits are carried out." This shows that at the time of Ban Gu, this bamboo slip had not yet become disordered. Zhu Xi's "Original Meaning of the Zhou Changes" says that this bamboo slip originally began the tenth chapter, which already indicated disorder; this version still follows the old disorder.) Zhang Gen says: This passage is again explaining the miraculous function of the hexagrams and the yarrow stalks.

子曰：夫易何為者也？夫易開物成務。陽以開之，陰以成之。冒天下之道，如斯而已者也。不離五行之數。是故聖人以通天下之志，以定天下之業，以斷天下之疑。萬物莫能逃數故也。謂明卦爻之辭所以辨吉凶者也。

The Great Treatise says: Confucius explained that the Book of Changes is used for opening up all things and accomplishing affairs. Zhang Gen explained that it uses Yang to open them up and Yin to accomplish them. The Great Treatise says: it encompasses all the principles under heaven, and that is all. Zhang Gen said: all of this depends on the numbers of the Five Phases. The Great Treatise says: thus the sage uses it to unify the aspirations of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world. Zhang Gen said: because all things cannot escape this number. This refers to understanding how the words of the hexagrams and lines are used to distinguish between good fortune and misfortune.

是故蓍之徳圓而神。蓍之知來故曰圓，通變故曰神。卦之徳方以知。卦有定體故曰方，預言禍福故曰知。六爻之義易以貢。觀其動爻以斷吉凶。聖人以此洗心，退藏於宻，吉凶與民同患。既有以藏往，又有以洗心退藏，待其來則應之。神以知來，知以藏往，其孰能興於此哉。古之聰明睿知神武而不殺者夫。有以研萬物之理然後有以藏往，有以窮萬物之數然後有以知來，可以通天下之志、定天下之業、□天下之疑，使天下萬世服從聽順而不知所以然，是以謂之神武而不殺者也。

The Great Treatise says: The virtue of the yarrow stalks is round and profound. Zhang Gen explains: The yarrow stalks can foresee the future, hence they are called "round"; they can comprehend changes, hence they are called "profound." The Great Treatise says: The virtue of the hexagrams is square and wise. Zhang Gen says: The hexagrams have fixed forms, hence they are called "square"; they can predict calamity and fortune, hence they are called "wise." The Great Treatise says: The significance of the six lines lies in their ability to contribute to the determination of good and evil according to change. Zhang Gen says: This is by observing the changing lines to determine good and evil. The Great Treatise says: The sages use these to purify their minds and retreat into secrecy; good fortune, ill fortune, calamity, and blessing are shared with the people. Zhang Gen says: He can preserve the past and purify his mind and retreat into secrecy, and when matters arise, he can respond appropriately. The Great Treatise says: To foresee the future with profound insight, and to preserve the past with wisdom, who can reach this level? It must be the ancients who were wise and intelligent, possessed divine martial virtue, yet did not resort to warfare. Zhang Gen says: One must study the principles of all things to be able to preserve the past; one must exhaust the numbers of all things to be able to foresee the future; thus one can unify the hearts of the people, establish great undertakings, resolve the doubts of the world, and make the people of all generations obey without knowing why, hence he is called "divine martial yet not killing."

是以明於天之道而察於民之故，是興神物以前民用。明於天之道，故有以興神物；察於民之故，故有以前民用。聖人以此齊戒，以神明其徳夫。齊戒者，將與民同患故也；神明其徳，顯仁藏用之謂也。蓍卦既設，則天下之故無不知，雖千萬世之後吉凶無不著，非神而何？

The Great Treatise says: Therefore, once he understands the principles of Heaven, and investigates the actual conditions of the people, he then uses divination tools such as yarrow stalks and tortoise shells to guide the people before they act. Zhang Gen explains: Understanding the principles of Heaven enables the emergence of divine objects; investigating the actual conditions of the people allows him to act ahead of the people's needs. The Great Treatise says: The sage uses these to perform purification rites, making his virtue profound and clear. Zhang Gen says: What is meant by purification rites is that he is about to share in the people's hardships; what is meant by making virtue profound and clear is what was previously mentioned, "manifesting virtue in benevolence and concealing its use." Once the divination tools and hexagrams are established, all worldly affairs become clear; even the fortune or misfortune of a thousand years later becomes evident. Is this not profound?

是故闔戶謂之坤，闢戶謂之乾。言萬物所以出入也。一闔一闢謂之變，往來不窮謂之通。此論卦之徳，言萬物所以始終也。見乃謂之象，形乃謂之器，制而用之謂之法，利用出入，民咸用之謂之神。此論蓍之徳。陰陽各二，老少各二。是故易有太極。所謂太初。是生兩儀。一竒一耦。兩儀生四象。此乾坤所以三畫而後成卦。四象生八卦。八方之義。所以設八卦定吉凶，愛惡自此始；吉凶生大業，人道自此成。

The Great Treatise says: Therefore, closing the door is called Kun, and opening the door is called Qian. Zhang Gen explains: This is talking about the principle of the entry and exit of all things. The Great Treatise says: One closing and one opening is called change, and the coming and going without end is called communication. Zhang Gen says: This passage discusses the virtue of the hexagrams, explaining the principle that all things have a beginning and an end. The Great Treatise says: Manifesting is called xiang, becoming a form is called qi, making it and using it is called fa, entering and exiting and being used by the people is called shen. Zhang Gen says: This passage discusses the virtue of the yarrow stalks. Yin and yang each have two kinds, old and young each have two kinds. The Great Treatise says: Therefore, the Book of Changes has the Taiji. Zhang Gen says: This is also called Taichu. The Great Treatise says: The Taiji produces the two principles. Zhang Gen says: This is one odd and one even. The Great Treatise says: The two principles produce the four images. Zhang Gen says: This is why Qian and Kun are drawn with three lines to form the hexagrams. The Great Treatise says: The four images produce the eight trigrams. Zhang Gen says: This refers to the meaning of the eight directions. The Great Treatise says: The eight trigrams are used to determine good fortune and misfortune. Zhang Gen says: Likes and dislikes begin from here. The Great Treatise says: Good fortune and misfortune produce great undertakings. Zhang Gen says: Human conduct is realized from here.

是故法象莫大乎天地，變通莫大乎四時。是以聖人效之而立卦。縣象著明莫大乎日月。是以聖人象之而立象。崇髙莫大乎富貴，備物致用，立成器以為天下利，莫大乎聖人。通而變之，使民不倦，必得崇髙備物之事。探賾棠鉤深致逺，以定天下之吉凶，成天下之亹亹者，莫大乎著。

The Great Treatise says: There is no image more worthy of being followed than heaven and earth, and no change more thorough and penetrating than the four seasons. Zhang Gen explains: Therefore, the sage modeled himself after them and established the hexagrams. The Great Treatise says: Nothing is higher and more luminous than the sun and moon suspended in the heavens. Zhang Gen says: Therefore, the sage took their images and established the symbolic representations. The Great Treatise says: Nothing is higher than wealth and honor; nothing surpasses the sage in preparing objects, exhausting their functions, and making tools to benefit the world. Zhang Gen says: To achieve the transformation and make the people tireless, there must be high status and complete tools. The Great Treatise says: To explore the profound, seek out the hidden, draw from the distant, and determine the fortune and accomplish the ceaseless endeavors of the world, nothing surpasses the yarrow stalks (this sentence has a missing character in the manuscript; the common version reads 'explore the profound, seek out the hidden, draw from the distant'; 'zhe' should be 'zhi').

是故天生神物，聖人則之。所以有繋辭。天地變化，聖人效之。所以有效。天垂象，見吉凶，聖人象之。所以有象。河出圖，洛出書，聖人則之。所以有卦。易有四象，所以示也。竒耦之畫一也，八卦二也，六十四卦三也，三百八十四爻四也。繋辭焉，所以告也。觀陰陽之形象而繋卦爻之辭以明吉凶，使天下後世或動或靜可以免於大過，非以告而何？定之以吉凶，所以斷也。定之以吉凶，吉凶生大業之位，所以斷也，以斷天下之疑之謂。

The Great Treatise says: Therefore, Heaven produces divination tools such as the yarrow stalks and tortoise shells, and the sage takes them as models. Zhang Gen explains: Therefore, there is the Great Treatise. The Great Treatise says: The transformation of Heaven and Earth, the sage imitates it. Zhang Gen says: Therefore, there is the method of imitation. The Great Treatise says: Heaven reveals signs and images, showing good fortune and misfortune, and the sage takes them as models. Zhang Gen says: Therefore, there is the concept of 'image'. The Great Treatise says: The Yellow River produces a diagram, the Luo River produces a book, and the sage takes them as models. Zhang Gen says: Therefore, there is the hexagram. The Great Treatise says: The Book of Changes has four images, used to make clear. Zhang Gen says: The odd and even lines are the first level, the eight trigrams are the second level, the sixty-four hexagrams are the third level, and the three hundred and eighty-four lines are the fourth level. The Great Treatise says: Attaching words to the text is used to inform. Zhang Gen says: Observing the images of yin and yang and attaching words to the hexagram lines to explain good fortune and misfortune, so that people in all generations, whether in action or stillness, can avoid great mistakes, is this not 'informing'? The Great Treatise says: Using good fortune and misfortune to judge, is used for decision-making. Zhang Gen says: Using good fortune and misfortune to judge, good fortune and misfortune also determine the status of great undertakings, so it is used for decision-making, meaning deciding the difficulties of the world.

易曰：自天佑之，吉無不利。子曰：佑者，助也。天之所助者順也，人之所助者信也。信思乎順，又以尚賢也，是以自天佑之，吉無不利也。此章通言立卦之因。

The Great Treatise cites the line statement of the upper ninth line of the Great Possession hexagram, saying: "Being protected by heaven, it is auspicious and beneficial in all matters." Confucius explains: "The term '佑' refers to assistance. What heaven assists is the person who follows the way of heaven. What the people assist is the person who is trustworthy. Being trustworthy and thinking of following the way of heaven, and also valuing the virtuous, thus heaven protects him, it is auspicious and beneficial in all matters." Zhang Gen says: This chapter throughout discusses the reason for establishing the hexagrams.

子曰：書不盡言，言不盡意，然則聖人之意其不可見乎？子曰：聖人立象以盡意，設卦以盡情偽，繋辭焉以盡其言，變而通之以盡利，鼔之舞之以盡神。變而通之者，若黃帝堯舜設法立制之謂；鼓之舞之者，若黃帝堯舜使民由之而不知之謂。作易之□至於是而極矣，非聖人孰能與此，故終之曰神而明之存乎其人，黙而成之不言而信，茍不能然，欲舉而措之天下之民不可得也。

The Great Treatise says: Confucius said, words cannot fully express the meaning in one's mind, so how can the mind of the sage be unseen? Confucius then said: The sage established hexagrams to exhaust the mind, set up the structure of the hexagrams to exhaust the truth and falsehood of things, attached words to fully express the meaning, used change and communication to exhaust its benefits, and used encouragement and movement to exhaust its subtleties. Zhang Gen explained: What is meant by 'changing and communicating' is like the Yellow Emperor, Yao, and Shun establishing laws and systems; what is meant by 'encouraging and moving' is like the Yellow Emperor, Yao, and Shun guiding the people without them knowing why. The purpose of composing the Book of Changes reaches its peak here; who else but a sage could participate? Therefore it concludes with 'the divine and clear is in the person, silently achieving it and being trusted without speaking.' If one cannot do this, wanting to spread it to the people under heaven is impossible.

乾坤其易之縕邪。乾坤成列而易立乎其中矣，乾坤毀則無以見易，易不可見則乾坤或□乎息矣。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。

The Great Treatise says: The trigrams Qian and Kun are roughly where the Book of Changes is concealed. When Qian and Kun are arranged into form, the Book of Changes is established within them; if Qian and Kun are destroyed, the Book of Changes would be invisible; if the Book of Changes is invisible, then Qian and Kun would be nearly at a standstill (the character following 'or' is missing and should be 'ji'). Therefore, what is above form is called Dao, and what is below form is called Qi. To transform and regulate it is called change, to spread it out is called communication, and to take it up and apply it to the people under heaven is called undertaking a cause.

是故夫象，聖人有以見天下之賾，而擬諸其形容，象其物宜，是故謂之象。聖人有以見天下之動，而觀其□通，以行其典禮，繋辭焉以斷其吉凶，是故謂之爻。極天下之賾者存乎卦，鼔天下之動者存乎辭，化而裁之存乎變，推而行之存乎通，神而明之存乎其人，黙而成之不言而信存乎徳行。此章統明立象之意。

The Great Treatise says: So when it speaks of "images," it is because the sage saw the most profound and intricate matters in the world and used the hexagrams to resemble their forms, symbolizing the appropriate conditions of various things, hence called images. The sage observed the changes of all things in the world and examined the principles of their convergence and flow (the character here is missing, it should be "converge"), based on which he established rituals and institutions, and attached words to determine auspiciousness and misfortune, hence called lines. The hexagram exhausts all the profound and intricate things in the world; the words stimulate the movement of all things; transformation nurtures and regulates; extension and implementation are achieved through communication; the mysterious and clear is understood by people; and the silent accomplishment, convincing without words, is achieved through virtue. Zhang Gen said: This chapter generally explains the purpose of establishing the hexagrams.

繋辭解下。八卦成列，象在其中矣。六十四象皆出於八卦。因而重之，爻在其中矣。三百八十四爻皆出於六位。剛柔相推，變在其中矣。陰陽之象盡於此。繫辭焉而命之，動在其中矣。天下之事具於此矣。吉凶悔吝者生乎動者也。此聖人所以憂患而設教。剛柔者，立本者也；變通者，趣時者也。立本以守常，趣時以適變。

The Great Treatise says: The eight trigrams take shape, and the forms of things are contained within them. Zhang Gen explains: The images of the sixty-four hexagrams all originate from the eight trigrams. The Great Treatise says: By stacking the eight trigrams two by two, the lines are contained within them. Zhang Gen says: The three hundred and eighty-four lines all come from the six line positions. The Great Treatise says: The interaction of firm and yielding leads to change, and change is contained within it. Zhang Gen says: The images of yin and yang are exhausted here. The Great Treatise says: Attaching words to explain the hexagrams informs people, and action is contained within it. Zhang Gen says: All matters under heaven are included here. The Great Treatise says: Good fortune, misfortune, regret, and hardship all arise from movement. Zhang Gen says: This is precisely why the sage established education out of concern and worry. The Great Treatise says: Firmness and yielding are used to establish the fundamental principles, and adaptability is used to conform to the appropriate circumstances. Zhang Gen says: Establishing the fundamental principles is to hold fast to the constant way, and conforming to the appropriate circumstances is to adapt to change.

吉凶者，貞勝者也。禍福伏，守正者勝。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。貞者，固也。天地以貞而能明，天下之動以一而能勝；一於善則吉，一於惡則凶，惟其所貞而已矣。夫乾確然示人易矣，夫坤隤然示人簡矣。確然隤然皆貞固之謂，易簡之道常不失也。爻也者，效此者也；象也者，像此者也。天地易簡，自然之理也。爻象動乎內，吉凶見乎外。可不貞乎？功業見乎變。所謂吉凶生大業，舉而錯之之謂。聖人之情見乎辭。愛人治物之意。

The Great Treatise says: Good fortune and misfortune depend on upholding correctness. Zhang Gen explains: Misfortune and good fortune are hidden within each other, and the side that upholds correctness prevails. The Great Treatise says: The way of heaven and earth depends on upholding correctness to be observed by people; the way of sun and moon depends on upholding correctness to shine brightly; all changes in the world depend on holding to one 'correctness' to achieve unity. Zhang Gen says: What is called 'Zhen' is firmness. Heaven and earth can be clear because they uphold correctness; changes in the world can prevail because they are focused; focusing on goodness brings good fortune, focusing on evil brings misfortune, depending on what they uphold. The Great Treatise says: The Qian trigram is firm and strong, clearly showing simplicity; the Kun trigram is gentle and yielding, clearly showing modesty. Zhang Gen says: Whether it is clearly firm or gently yielding, it speaks of firm correctness, and the principles of simplicity and modesty are never lost. The Great Treatise says: The lines imitate this; the images take their form from this. Zhang Gen says: The simplicity and modesty of heaven and earth are the natural principles. The Great Treatise says: The lines change internally, while good fortune and misfortune appear externally. Zhang Gen says: How could one not uphold correctness then? The Great Treatise says: Achievements are manifested through change. Zhang Gen says: This is what was previously mentioned as 'good fortune and misfortune give rise to great achievements,' meaning the taking up and application of these principles. The Great Treatise says: The feelings of the sage are expressed through words. Zhang Gen says: This is the care for people and the management of all things.

天地之大徳曰生。聖人繼天地而為民之父母，如此而已。聖人之大寶曰位。行道之具。何以守位曰仁。愛人為本。何以聚人曰財。養人之具。理財正辭，禁民為非曰義。已養然後可教，教之然後可治。是以歷世聖人所以通變盡神，無非生民之道而已。

The Great Treatise says: The greatest virtue of heaven and earth is called "life." Zhang Gen explains: The sage inherits heaven and earth to be the parents of the people, no more than this. The Great Treatise says: The greatest treasure of the sage is called "position." Zhang Gen says: It is a tool for promoting the great way. The Great Treatise says: By what can one hold onto this position? By benevolence. Zhang Gen says: It is based on loving others. The Great Treatise says: By what can one gather people? By wealth. Zhang Gen says: It is the means to sustain people. The Great Treatise says: Managing wealth, regulating speech, and preventing the people from wrongdoing, this is called righteousness. Zhang Gen says: First sustain them, then educate them, and only then govern them. Therefore, the deeds of sages through all ages, in their variations and transformations, are nothing but the principles of nurturing the people.

古者包犠氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜。地，植物也。近取諸身，逺取諸物，於是始作八卦，以通神明之徳，以類萬物之情。通神明之徳，八卦是也；類萬物之情，六十四卦是也。作結繩而為罔罟，以佃以漁，葢取諸離。葢有中虛之象焉。包犠氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利以教天下，葢取諸益。益民莫大於食。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，葢取諸噬嗑。頤中有物之象。

The Great Treatise says: In ancient times, Fuxi ruled the world. He looked up to observe the phenomena in heaven, looked down to examine the principles on earth, observed the patterns of birds and beasts and the suitability of the land. Zhang Gen explained: Here, the term "earth" refers to the plants growing on the earth. The Great Treatise says: Close by, he took the image of himself; far away, he took the image of external things. Thus he began to draw the Eight Trigrams, using them to connect the virtue of the divine and to classify the conditions of all things. Zhang Gen said: The Eight Trigrams connect the virtue of the divine, while the sixty-four Trigrams classify the conditions of all things. The Great Treatise says: He made a net with ropes to hunt and fish, which probably took the image of the Li Trigram. Zhang Gen said: Because the Li Trigram has the image of something hollow in the middle. The Great Treatise says: After Fuxi's death, Shen Nong rose to rule. He carved wood into plows and bent wood into hoes, using the convenience of plowing and weeding to teach the world, which probably took the image of the Yi Trigram. Zhang Gen said: There is no greater benefit to the people than food. The Great Treatise says: At noon, he set up a market, gathering people from all over the world and collecting goods from all over the world, trading and then returning home, so that everyone obtained what they needed, which probably took the image of the Shihe Trigram. Zhang Gen said: Because the Shihe Trigram has the image of something held in the mouth.

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。易窮則變，變則通，通則久，是以自天佑之，吉無不利。黃帝堯舜垂衣裳而天下治，葢取諸乾坤。所謂通變之謂事、鼓之舞之以盡神，至於黃帝堯舜而其法成矣。刳木為舟，剡木為楫，舟楫之利以濟不通，致逺以利天下，葢取諸渙。乘木之象。服牛乘馬，引重致逺以利天下，葢取諸隨。隨物之宜而施之。重門擊柝，以待暴客，葢取諸豫。思患而豫防之。斷木為杵，掘地為臼，臼杵之利，萬民以濟，葢取諸小過。震艮為木為石之象。木為弧，剡木為矢，弧矢之利以威天下，葢取諸睽。火動而上、澤動而下之象。此數事皆先聖所作，皆通變之謂事之謂。

The Great Treatise says: After Shen Nong died, the Yellow Emperor, Yao, and Shun arose, comprehending the changes within, so that the people did not grow weary; they subtly nurtured them, so that the people each found their proper place. The Way of the Book of Changes reaches its limit and then changes, changes and then becomes unimpeded, becomes unimpeded and then can endure long. Therefore, Heaven blesses him, bringing auspiciousness and benefiting all things. The Yellow Emperor, Yao, and Shun governed the world with ease, their rule probably symbolizing the two trigrams Qian and Kun. Zhang Gen explains: The previous statement, "change and transformation are the essence of affairs," and "driving and dancing to exhaust the divine," were fully realized in the hands of the Yellow Emperor, Yao, and Shun. The Great Treatise says: Carving out a hollow in a piece of wood to make a boat, sharpening a piece of wood to make a paddle, using the convenience of boats and oars to cross barriers and reach distant places for the benefit of the world, this probably symbolizes the Hexagram of Huan. Zhang Gen says: Because Huan has the image of using wood to travel on water. The Great Treatise says: Taming oxen, riding horses, hauling heavy loads, reaching distant places for the benefit of the world, this probably symbolizes the Hexagram of Su. Zhang Gen says: That is using things according to their nature. The Great Treatise says: Setting up gates and beating drums to guard against bandits, this probably symbolizes the Hexagram of Yu. Zhang Gen says: That is anticipating danger and taking preventive measures in advance. The Great Treatise says: Cutting wood to make a pestle, digging the ground to make a mortar, the convenience of pestle and mortar benefits the people, this probably symbolizes the Hexagram of Xiao Guo. Zhang Gen says: Because Zhen and Gen have the images of wood and stone. The Great Treatise says: Bending wood to make a bow, carving wood to make arrows, the convenience of bows and arrows is used to subdue the world, this probably symbolizes the Hexagram of Kui. Zhang Gen says: Because Kui has the image of fire moving upward and marsh moving downward. These things were all created by the ancients, and they all speak of "change and transformation are the essence of affairs."

上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，葢取諸大壯。壯之大者莫大乎宮室之麗。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，葢取諸大過。喪過乎哀。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，葢取諸夬。揚于王庭孰大於是。自宮室棺槨書契以下皆巧者述之之謂，故但言後世聖人而已。

The Great Treatise says: In ancient times people lived in caves and slept in the open fields, but later sages changed this by using houses, with beams above and eaves below, to guard against wind and rain. This is roughly modeled after the卦 of Great Strength. Zhang Gen explains: What is both strong and great, nothing is more evident than the magnificence of buildings. The Great Treatise says: In ancient times, the dead were buried with thick bundles of straw, placed in the wilderness, without mounds or trees, and mourning had no fixed period; later sages changed this by using coffins and outer cases, roughly modeled after the卦 of Great Excess. Zhang Gen says: Because the Great Excess卦's image says 'excess in mourning'. The Great Treatise says: In ancient times, people used knotted ropes to record events for governance, but later sages changed this by using written characters and seals. Officials relied on them for governance, and common people relied on them for clarity. This is roughly modeled after the卦 of决. Zhang Gen says: The image of决 says 'displayed in the court', which is open and clear. What is there more open and clear than written characters? From buildings, coffins and outer cases to seals and characters, they all speak of skilled craftsmen following predecessors and making innovations. Therefore, the Great Treatise only mentions 'later sages' without specifying names.

是故易者象也，象也者像也。此制器者以一取之，而其文無不一也。彖者材也。言其一卦之材。爻也者，效天下之動者也。是故吉凶生而悔吝者也。制器者尚象則取像而已，未盡變通之理；若夫明天下之動而言其吉凶，非爻不可。

The Great Treatise says: Therefore, the Book of Changes is about images, and what is called an image is taking a likeness. Zhang Gen explains: This means that the person who makes objects takes an image from only one aspect, yet the principles involved are not inconsistent. The Great Treatise says: The彖辞 discusses the material. Zhang Gen says: It refers to the material of a single hexagram. The Great Treatise says: The yao is imitating the changes of all things under heaven. Therefore, fortune and misfortune arise, and regret and hardship also appear. Zhang Gen says: The person who makes objects only values the image, which is merely taking a likeness, but has not yet fully explained the principle of change. As for explaining the changes of the world and determining fortune and misfortune, that cannot be done without the yao.

陽卦多陰，陰卦多陽，其故何也？陽卦竒，陰卦耦。兩儀為主。其徳行何也？陽一君而二民，君子之道也。順故也。陰二君而一民，小人之道也。逆故也。

The Great Treatise says: In a yang trigram, there are more yin lines, and in a yin trigram, there are more yang lines. Why is this so? Because the numerical value of a yang trigram is odd, while that of a yin trigram is even. Zhang Gen explains: This is based on the principle of the two principles (wuwei). The Great Treatise says: What is their virtue like? A yang trigram is one ruler and two subjects, which represents the way of the gentleman. Zhang Gen says: Because it is in harmony. The Great Treatise says: A yin trigram is two rulers and one subject, which represents the way of the petty person. Zhang Gen says: Because it is contrary.

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，以來信也；龍蛇之蟄，以存身也；精義入神，以致用也；利用安身，以崇徳也。過此以往，未之或知也；窮神知化，徳之盛也。一往一來，一屈一伸，此天地萬物之理，而道之所以冒天下者如此而已，何容私於其間哉？而憧憧然耶。

The Great Treatise cites the line statement of the Zhen卦 (Gentleman) Nine in the Fourth, saying: coming and going with an unsettled mind, friends only follow your fleeting thoughts. Confucius explains: what is there to think about in the world? All things in the world have the same destination but different paths, the same direction but diverse considerations; what is there to think about in the world? When the sun sets, the moon rises; when the moon sets, the sun rises; the sun and moon move in succession, thus producing light. When cold passes, heat comes; when heat passes, cold comes; cold and heat move in succession, thus forming years. What has passed is bending, what comes is stretching; bending and stretching respond to each other, thus producing benefit. The inchworm bends its body to stretch forward; the dragon and snake hibernate to preserve their bodies. Studying principles to the point of entering the mysterious, is for application; using this application to regulate oneself, is for cultivating virtue. Beyond this, there is nothing human beings can know; reaching the ultimate mystery and understanding the workings of nature, that is the height of virtue. Zhang Gen says: coming and going, bending and stretching, these are the constant principles of heaven and earth and all things. The Dao is able to encompass the world, no more than this, how could private intentions be mixed in? Why bother to be restless and busy with unsettled thoughts?

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？非可成之事而勞之，則徒敗其名焉；非可據之物而據之，則徒喪其身耳。名敗而身喪，妻猶不可見，況他人乎？

The Great Treatise cites the Line Statement of the困卦 (Obstruction Hexagram) at line six in the third position: being trapped by a stone and sitting on thorns; returning home but not seeing one's wife, which is ominous. Confucius explains: one should not be trapped in a place yet has trapped oneself, leading to disgrace; one should not occupy a place yet has occupied it, leading to danger. Both disgrace and danger mean death is near, so how could one see one's wife? Zhang Gen says: attempting something that cannot be accomplished only leads to wasted effort and damage to one's reputation; attempting to occupy something that cannot be occupied only leads to losing one's life. When reputation is ruined and body is lost, one cannot even see one's wife, how much less others?

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。天下無難事，人自不為耳。使其規模先定而後為之，有所不發，發無不中矣。射隼之難，先審其括尚猶可，況其下者乎？

The Great Treatise cites the line statement of the sixth line at the top of the Ji Guai hexagram, saying: "The king and duke shoots a falcon on a high wall, and hits it; there is no disadvantage." Confucius explains: The falcon is a bird, the bow and arrow are tools, and the one shooting it is a person. The gentleman keeps the tools on his person, waits for the right moment to act, so where could there be disadvantage? When he acts, there is no obstruction, so once he takes action, he gains results. This refers to the person who first prepares the tools and then acts. Zhang Gen says: The world originally has no difficult things, only people are unwilling to do them. If one first determines the scale and framework and then acts, then either he does not act at all, or once he acts, he hits the mark. Something as difficult as shooting the falcon can still first adjust the bow and arrow's mechanism, how much more so something easier than that?

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。易曰：屨校滅趾，無咎。此之謂也。利則勸之，威則止之，小人之福也。惡積而身滅，罪大而已喪，小人之禍也。不能防患於至微而僥福於己顯，人之視己如見其肺肝然，又焉能逃罪哉？善不積不足以成名，惡不積不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。易曰：何校滅耳，凶。

The Great Treatise says: Confucius said that petty people do not feel ashamed of being unrighteous, do not fear doing unjust things; they will not strive forward if they do not see benefits, and will not restrain themselves without fear of punishment. To receive a small punishment and gain a great warning is precisely the fortune of petty people. The initial line of the hexagram噬嗑 (Shè Kè) says, "A foot bound with shackles hides the toes, without fault," which refers to this. Zhang Gen explained: When there is benefit, encourage it; when there is authority, restrain it. This is the fortune of petty people; but when evil accumulates and they die, when guilt becomes great and they lose their lives, that is the misfortune of petty people. One cannot prevent calamity at the very beginning, yet hopes for fortune when things are already evident; others see one's innermost thoughts as clearly as seeing the liver and heart, how can one escape responsibility? The Great Treatise says: Good deeds without accumulation are insufficient to establish a reputation, while evil deeds without accumulation are insufficient to destroy oneself. Petty people regard small good deeds as having no benefit and refuse to do them, and regard small evil deeds as having no harm and refuse to eliminate them. Thus, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. The top line of the hexagram噬嗑 (Shè Kè) says, "A shoulder bearing shackles covers the ears, dangerous."

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。易曰：其亡其亡，繋於包桑。制治於未亂，保於未危。子曰：徳薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。茍非其人，道不虛行，小人之不可大受如此。

The Great Treatise says: Confucius said, those who bring danger are those who think their position is secure; those who bring about destruction are those who think they can maintain their survival forever; those who bring about chaos are those who think the world is already well governed. Therefore, the gentleman remains vigilant about danger even in times of peace, remembers the possibility of destruction even when alive, and keeps in mind the threat of chaos even in times of tranquility. Thus, he ensures his own security and the preservation of the state. The hexagram of "Opposition" (否) at line nine in the fifth position says, "Repeatedly thinking of ruin, thinking of ruin, can make one as firm as a vine tied to a thick mulberry root." Zhang Gen explained that this refers to taking action to govern before chaos arises and ensuring security before danger arrives. The Great Treatise says: Confucius said, those with shallow virtue but high status, small wisdom but great ambitions, and weak strength but heavy responsibilities rarely escape calamity. The hexagram of "Trinity" (鼎) at line nine in the fourth position says, "The tripod leg breaks, spilling the delicacies of the prince, resulting in a state of disorder and misfortune," which describes someone who cannot bear the responsibility. Zhang Gen said: if it is not the right person, the way will not be carried out without effort; small people cannot be entrusted with important tasks, that is the principle.

子曰：知幾其神乎。君子上交不謟，下交不瀆，其知幾乎。幾者，動之□，吉之先見者也。君子見幾而作，不俟終日。易曰：介于石，不終日，貞吉。介于石焉，寧用終日？□可識矣。君子知□知彰，知柔知剛，萬夫之望。非神不足以知幾，非介不足以□幾。知而能斷，惟天下之至聖為能如此。

The Great Treatise says: Confucius said, seeing the subtle and minute details is the way of the divine. The gentleman is respectful in his dealings with superiors without being obsequious, and in his dealings with inferiors without being arrogant, which is to understand the subtle and minute. What is called 'a few' is the initial movement, the first sign of good fortune. When the gentleman perceives this initial sign, he acts immediately, without waiting for a full day. The hexagram Yu in the Book of Changes says, 'Upright and firm as a stone, without waiting for a full day, uprightness brings good fortune.' If one is upright and firm like a stone, why wait for a day? When the initial sign appears, it can be recognized. (A character is missing here, which should be 'cut off' or 'a few.') The gentleman understands both the subtle and the obvious, both the soft and the strong, thus becoming the object of universal admiration. Zhang Gen explained: without being divine, one cannot perceive the subtle and minute; without being upright and firm, one cannot decide on the subtle and minute. To perceive and decide upon them is something only the highest sage can achieve.

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。易曰：不逺復，無祗悔，元吉。先幾而作者謂之聖，後幾而改者謂之賢；見幾而改，則與夫逺祗悔者異矣，惟顏子近之，茲所以其殆庶幾乎。

The Great Treatise says: Confucius said, the boy from the Yan family is probably close to understanding the subtle nuances. He has no evil without being aware of it, and once he becomes aware, he does not repeat it. The Fu hexagram's initial line says, "Having gone out only a short distance and then turning back, there is no regret, great good fortune." Zhang Gen explained: acting before the signs are evident is called the sage, and acting after the signs are evident is called the virtuous person; those who can detect the signs and correct themselves are different from those who regret after having gone far; only Yan Hui is close to this level, which is why Confucius said he "is almost there."

天地絪縕，萬物化醇；男女構精，萬物化生。易曰：三人行則損一人，一人行則得其友。言致一也。一陰一陽之謂道，名乾以配坤，名男以合女，天地之義盡於此矣。三人行失其配，一人行則一遇其偶，乾坤之道無非致一而已。

The Great Treatise says: Heaven and Earth's two energies blend together in a harmonious way, thus giving rise to the nurturing and thickening of all things; when male and female unite their vital energies, all things are nurtured and grow. The hexagram of Loss, line six in the third, says, "When three people walk together, one must be removed; when one walks alone, one meets a companion," which speaks of returning to unity. Zhang Gen explains: the alternating movement of one yin and one yang is called the Dao; when there is the name of Qian, there must be the pairing with Kun; when there is the name of male, there must be the pairing with female; the principles of Heaven and Earth are all embodied here. When three people walk together, the spouse is lost; when one walks alone, one meets one's counterpart; the way of Qian and Kun is nothing but returning to unity.

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。擬之而後言，議之而後動，擬議先定而終不易其所守，惟有恆心者能之。

The Great Treatise says: Confucius said, the gentleman first arranges his own affairs before taking action, first calms his spirit before speaking, and first establishes good relations before making requests. The gentleman cultivates these three things, thus being able to preserve himself. If one acts rashly in a dangerous situation, the people will not follow him; if one speaks out of fear, the people will not respond; if one makes requests without having established relations, the people will not give. If no one is willing to give, then those who harm him will come. The upper nine of the Yi hexagram Yi says, "No one comes to benefit him, but instead someone comes to attack him; having set a firm intention but not being able to maintain it, there is misfortune." Zhang Gen explains: first consider before speaking, first consult before acting; considering and consulting first and then holding firm to one's resolve without change, only those with perseverance can do this.

子曰：乾坤其易之門邪。萬物所由安也。乾，陽物也；坤，陰物也。此況兩儀。陰陽合徳而剛柔有體，以體天地之撰，以通神明之徳。其剛柔有體，故以體天地之撰；其陰陽合徳，故以通神明之徳。其稱名也雜而不越。合徳故其名也雜，其體故其義不越。於稽其類，其衰世之意邪。夫易彰往而察來，而微顯闡幽。此言爻象也。開而當名辨物，正言斷辭則備矣。此言卦辭也。其稱名也小，其取類也大，其□逺，其辭文，其言曲而中，其事肆而隱，因貳以濟民行，以明失得之報。此章言爻象變化以示吉凶，因此吉凶之理而示天下後世，使知吉之可為而凶不可為，以濟民行，以明得失之報，此作易之意也。

The Great Treatise says: Confucius said, the trigrams Qian and Kun are probably the gateways of the Book of Changes. Zhang Gen explained: all things find their place here. The Great Treatise says: Qian represents the yang aspect, and Kun represents the yin aspect. Zhang Gen said: this is comparing them to the two principles. The Great Treatise says: the virtues of yin and yang combine, and the qualities of hardness and softness take form, thus expressing the workings of heaven and earth, and connecting with the virtue of the divine. Zhang Gen said: precisely because hardness and softness take form, they can express the workings of heaven and earth; precisely because the virtues of yin and yang combine, they can connect with the virtue of the divine. The Great Treatise says: it speaks of many names but does not exceed the boundaries. Zhang Gen said: because the virtues combine, there are many names; because each has its form, the meanings do not go beyond the limits. The Great Treatise says: examining its categories, it is probably the intention of a time of decline and disorder. The Book of Changes clarifies the past and perceives the future, revealing the subtle and explaining the hidden. Zhang Gen said: this refers to the changing lines. The Great Treatise says: when it is unfolded, the names are appropriate, the things are clear, the words are upright, and the judgments are definite, then it is complete. Zhang Gen said: this refers to the hexagram statements. The Great Treatise says: the names it mentions are small, but the categories it takes are vast; its meaning is profound, its words are ornate, its expressions are winding yet accurate, and the events it records are elaborate yet subtle. By using the two aspects of good fortune and misfortune to assist the people in their actions, it clarifies the consequences of gain and loss (the character here is missing, and should be 'meaning'). Zhang Gen said: this passage discusses the changes of the lines, which reveal good fortune and misfortune; based on this principle of good fortune and misfortune, it enlightens the world and future generations, making people aware that good things should be done and bad things should not be done, thus assisting the people in their actions and clarifying the consequences of gain and loss. This is the original intention of composing the Book of Changes.

易之興也，其於中古乎；作易者其有憂患乎。憂天下之憂者能之。是故履，徳之基也。履，禮也，非禮勿履而為徳之基立矣。謙，徳之柄也。謙則有所持。復，徳之本也。克己為仁之謂。恆，徳之固也。恆久不已，故物莫能傾焉。損，徳之修也。逺害故能自修。益，徳之也。善者進之故。困，徳之辨也。不辨辨之。井，徳之地也。性是己。巽，徳之制也。行權故也。

The Great Treatise says: The Book of Changes came into being probably in the middle ancient times; the person who composed the Book of Changes probably had a mind filled with anxiety and concern. Zhang Gen explains: Only those who are anxious about the worries of the people can achieve this. The Great Treatise says: Therefore, the卦 of Footsteps (Lǚ) is the foundation of virtue. Zhang Gen says: Lǚ means propriety; doing nothing that is not in accordance with propriety, the foundation of virtue is established. The Great Treatise says: The卦 of Humility (Qīn) is the handle of virtue. Zhang Gen says: Being humble gives one a handle. The Great Treatise says: The卦 of Returning (Fù) is the root of virtue. Zhang Gen says: This refers to the meaning of restraining oneself and returning to propriety as benevolence. The Great Treatise says: The卦 of Constancy (Héng) is the consolidation of virtue. Zhang Gen says: Because it is constant and unceasing, nothing can overthrow it. The Great Treatise says: The卦 of Reduction (Sǔn) is the cultivation of virtue. Zhang Gen says: By keeping away from calamity, one can cultivate oneself. The Great Treatise says: The卦 of Gain (Yì) is the abundance of virtue (the character '裕' is missing after '德之'). Zhang Gen says: Because good things are allowed to increase. The Great Treatise says: The卦 of Difficulty (Kùn) is the discernment of virtue. Zhang Gen says: To discern in the midst of confusion. The Great Treatise says: The卦 of Well (Jǐng) is the place where virtue resides. Zhang Gen says: This is the nature of things. The Great Treatise says: The卦 of Following (Xùn) is the regulation of virtue. Zhang Gen says: Because it speaks of the exercise of flexible authority.

履和而至，故以和行。謙尊而光，故以制禮。復小而辨於物，故以自知。恆雜而不厭，故以一徳。損先難而後易，故以逺害。益長裕而不設，故以興利。困窮而通，故以寡怨。井居其所而遷，故以辨義。巽稱而，故以行權。履以和行。非禮勿履，貴和為至。謙以制禮。稱物平施，是以尊而光。復以自知。退藏於密，是以能辨於物。恆以一徳。立不易方，是以雜而不厭。損以逺害。懲忿室欲，是以先難後易。益以興利。遷善改過，是以長裕而不設。困以寡怨。致命遂志，是以困而不窮。井以辨義。往來井井。巽以行權。申命行事。

The Great Treatise says: The卦 of Footsteps is gentle and can reach the utmost, so it is used for harmonious conduct; the卦 of Humility is noble in position and virtue shines more, so it is used for regulating propriety; the卦 of Reversion starts from small things and can discern matters, so it is used for self-examination; the卦 of Constancy is in complex situations yet does not grow weary, so it is used for cultivating virtue consistently; the卦 of Reduction first faces difficulty then ease, so it is used for avoiding calamity; the卦 of Gain increases abundance without pretense, so it is used for promoting benefit; the卦 of Difficulty is in hardship yet the mind remains open, so it is used for reducing grievances; the卦 of Well is stationed in its place yet water flows out, so it is used for discerning principles; the卦 of Wind measures circumstances and remains hidden, so it is used for employing flexibility (the character '隐' is missing after '称'). Zhang Gen explained according to the text: The卦 of Footsteps is used for harmonious conduct — do not act against propriety, with harmony as the highest principle; the卦 of Humility is used for regulating propriety — measure things and act with fairness, thus being noble in position and virtue shines more; the卦 of Reversion is used for self-examination — retreat into secrecy, thus able to discern external things; the卦 of Constancy is used for cultivating virtue consistently — remain steadfast in one's path, thus not weary even in complex situations; the卦 of Reduction is used for avoiding calamity — punish anger and block private desires, thus first facing difficulty then ease; the卦 of Gain is used for promoting benefit — improve good deeds and correct mistakes, thus increasing abundance without pretense; the卦 of Difficulty is used for reducing grievances — sacrifice one's life to realize one's aspirations, thus even in hardship not being destitute; the卦 of Well is used for discerning principles — coming and going without exhaustion; the卦 of Wind is used for employing flexibility — repeatedly emphasize orders to carry out affairs.

易之為書也不可逺。得失之故。為道也屢遷。六十四卦三百八十四爻未嘗同也。變動不居，周流六虛。天地之間。上下無常，剛柔相易，不可為典要，唯變所適。此之謂屢遷。其出入以度外內，使知懼，又明於憂患與故。此所以不可逺。無有師保，如臨父母。此聖人所以為善教。初率其辭而揆其方，既有典常。雖上下無常、不可為典要，而卦爻之辭以斷以告亦已明矣。茍非其人，道不虛行。小人亦不可僥倖。

The Great Treatise says: The Book of Changes cannot be neglected. Zhang Gen explains: Because it discusses the reasons for gain and loss. The Great Treatise says: It as a way is constantly changing. Zhang Gen says: The sixty-four hexagrams and the three hundred and eighty-four lines never repeat. The Great Treatise says: It is ever-changing, flowing through the six line positions. Zhang Gen says: That is the space between heaven and earth. The Great Treatise says: There is no fixed upper or lower, yin and yang change with each other, and cannot be fixed as a constant rule, but only adapt to the changes. Zhang Gen says: This is called 'frequent change'. The Great Treatise says: Its coming and going have rules, distinguishing inside and outside, making people aware of fear and understanding the origin of worries. Zhang Gen says: This is why it cannot be neglected. The Great Treatise says: Even without a teacher or nurse by one's side, one can be as respectful as to one's parents. Zhang Gen says: This is where the sage excels in teaching. The Great Treatise says: Initially, by following the statements of the hexagrams and lines, one can find its regularity. Zhang Gen says: Although there is no fixed upper or lower, and it cannot be fixed as a constant rule, the statements of the hexagrams and lines are sufficient for determining and informing. The Great Treatise says: If it is not the right person, the way will not be promoted without cause. Zhang Gen says: The petty person cannot obtain it by chance.

易之為書也，原始要終以為質也。始作卦蓍，終作卦體，蓍之與體，非易之質而何？六爻相雜，唯其時物也。此六爻所以不同。其初難知，其上易知，本末也。本明而末得矣。先難後之謂。初辭擬之，卒成之終。初爻為一卦之門戸。若夫雜物撰徳，辨是與非，則非其中爻不備。二與四、三與五之謂。噫亦要存亡吉凶，則居可知矣。此聖人所以斷吉凶者也。知者觀其彖辭，則思過半矣。明一卦之材故也。

The Great Treatise says: The Book of Changes is based on investigating the beginning and summarizing the end. Zhang Gen explains: The beginning was the creation of hexagrams and the yarrow stalks, and the end was the formation of the hexagram structure; the yarrow stalks and the hexagram structure, what else could they be but the essence of the Book of Changes? The Great Treatise says: The six lines are intermingled and complex, and one should look at the time position and the category of the thing at that moment. Zhang Gen says: This is why the six lines differ from each other. The Great Treatise says: The meaning of the first line is hard to see, while the meaning of the top line is easy to see, this is the relationship between the beginning and the end. Zhang Gen says: If the beginning is understood, the end will naturally be grasped; this is the meaning of first difficulty and then ease. The Great Treatise says: The meaning of the first line is inferred, and the top line completes its conclusion. Zhang Gen says: The first line is the gate of a hexagram. The Great Treatise says: As for combining various categories, recording various virtues, and distinguishing right and wrong, without the middle four lines it would be incomplete. Zhang Gen says: This refers to the second and fourth lines, as well as the third and fifth lines. The Great Treatise says: Alas, to seek out existence, death, good fortune, and misfortune, then even in ordinary times one can know it. Zhang Gen says: This is precisely the method the sage used to determine good fortune and misfortune. The Great Treatise says: The wise person looks at the彖辞 and understands most of it. Zhang Gen says: Because the彖辞 points out the nature of the hexagram.

二與四同功而異位，其善不同，二多譽，四多懼，近也。柔之為道，不利逺者，其要無咎，其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝邪。此論明夫中爻之義。二四俱陰位，常以柔為主；三五俱陽位，常以剛為勝。柔居外卦之下而多懼，剛居內卦之上而多凶，非其柔危其剛勝耶？此亦聖人沈潛剛克、高明柔克之□。雜物撰徳、辨是與非，舍此何以備哉？

The Great Treatise says: The second line and the fourth line have the same function but different positions, and thus their benefits differ. The second line often receives praise, while the fourth line often faces fear, because the fourth line is too close to the position of the sovereign. The nature of flexibility is not advantageous when it is located far from a high position; its principle lies in avoiding mistakes, and its function lies in being flexible and occupying the central position. The third line and the fifth line have the same function but different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, which reflects the difference between being lowly and being noble. Flexibility in these positions is dangerous, while firmness in these positions is likely to prevail. Zhang Gen explains: This passage is explaining the principles of the four middle lines. The second and fourth lines are yin positions, usually associated with flexibility; the third and fifth lines are yang positions, usually associated with firmness. Flexibility in the lower part of the outer trigram often leads to fear, while firmness in the upper part of the inner trigram often leads to danger. This is precisely the meaning of "flexibility is dangerous and firmness prevails." This is also the meaning of the Book of Documents, which speaks of using firmness to govern those who are submerged and using flexibility to govern those who are lofty (the text here is missing one character). In dealing with mixed matters, composing moral qualities, and distinguishing right from wrong, how can one explain things comprehensively without this principle?

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉，兼三才而兩之，故六。六者非它也，三才之道也。八卦之作，本於陰陽以明人事，然後成卦；卦成而後三才之道具乎其中，故曰有天道焉，有人道焉，有地道焉。自陰陽言之，天道也；自剛柔言之，地道也；自仁義言之，人道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。此易因陰陽以明人事。

The Great Treatise says: The Book of Changes is vast and comprehensive, containing heavenly ways, human ways, and earthy ways. By doubling the three principles, it becomes six lines. Zhang Gen explains: This "six" is nothing else but the way of the three principles. The creation of the Eight Trigrams originally relied on yin and yang to explain human affairs, and only after forming the trigrams did the way of the three principles become complete within them. Therefore, it is said that there is heavenly way, human way, and earthy way. From the perspective of yin and yang, it is the heavenly way; from the perspective of hardness and softness, it is the earthy way; from the perspective of benevolence and righteousness, it is the human way. The Great Treatise says: The way is changeable, so it is called a line (yao); lines have levels, so they are called things; things intermingle, so they are called writings; writings are not appropriate, so good fortune and misfortune arise. Zhang Gen says: This is how the Book of Changes uses yin and yang to explain human affairs.

易之興也，其當殷之末世、周之盛徳邪？當文王與紂之事邪？此周易之作所以異於連山歸藏也。是故其辭危。遜而也。危者使平，易者使傾。雖畏勿畏，出畏入畏。其道甚大，百物不廢。求者皆得焉。懼以終始，其要無咎，此之謂易之道也。其為教如此，所謂易之道故。

The Great Treatise says: The emergence of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. Probably it coincided with the time between King Wen of Zhou and King Zhou of Shang. Zhang Gen explained: This is the difference between the Book of Changes and the Lianshan and Guicang. The Great Treatise says: Therefore its words are full of apprehension. Zhang Gen said: That is modest and reserved (there is a missing text here). The Great Treatise says: A person who remains in apprehension instead brings peace, while a person who is careless brings downfall. Zhang Gen said: When one should be afraid, even forcing oneself not to fear is not enough; entering and exiting are both within the realm of fear. The Great Treatise says: Its principles are extremely vast, and no category of things is left out. Zhang Gen said: Those who come to seek instruction can all gain something. The Great Treatise says: From beginning to end, one remains in a state of vigilance; its essence lies in avoiding mistakes, which is called the way of the Book of Changes. Zhang Gen said: It functions as a means of moral instruction, so it is called the way of the Book of Changes.

夫乾，天下之至健也，徳行恆易以知險；夫坤，天下之至順也，徳行恆簡以知阻。能說諸心，能研諸侯之慮，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。此言天地健順，猶常知險阻以為進退，況人可不視治亂以自為懼乎？是故聖人內研諸心，外研諸慮，而作易以定天下之吉凶、成天下之亹亹，使後世變化云為者於此以研治亂吉凶之理，而以明進退焉。

The Great Treatise says: The Qian trigram represents the highest firmness in the world, its virtue is always gentle, so it can discern dangers; the Kun trigram represents the highest flexibility in the world, its virtue is always simple, so it can discern obstacles. It can bring joy to people, can lead people to deep thinking, can determine the fortune and misfortune of the world, and can accomplish the ceaseless endeavors of the world. Therefore, changes and actions have auspicious signs beforehand; by observing phenomena, one can know what tools to make, and by questioning about matters, one can foresee the future. Zhang Gen explains: This refers to the fact that heaven and earth, being so firm and flexible, still constantly discern dangers to decide on advancement or retreat; how much more so for human beings, who should not fail to watch over the state of order and chaos and remain vigilant. Therefore, the sage carefully examines his inner self and thoroughly investigates various thoughts, and thus composed the Book of Changes to determine the fortune and misfortune of the world and accomplish the ceaseless endeavors of the world, so that future generations who have changes and actions may study the principles of order and chaos, fortune and misfortune, and thus understand whether to advance or retreat.

天地設位，聖人能成，人謀鬼謀，百姓與能。八卦以象告，爻彖以情言，剛柔雜居而吉凶可見矣。變動以利言，吉凶以情遷，是故愛惡相攻而吉凶生，逺近相取而悔吝生，情偽相感而利害生。凡易之情，近而不相得則凶，或害之，悔且吝。將叛者其辭慚，中心疑者其辭枝，吉人之辭寡，躁人之辭多，誣善之人其辭游，失其守者其辭屈。

The Great Treatise says: Heaven and Earth have set their positions, and the sage achieves all things within them; human plans and the plans of ghosts and spirits are both considered, and even common people can participate. The Eight Trigrams use symbolic images to convey meaning, while the Line Statements and the彖 Statements explain things in reality. When the strong and the weak interact, good and bad outcomes become evident. Change is considered in terms of advantage and disadvantage, and good and bad outcomes shift according to human feelings. Therefore, love and hatred clash to produce good or bad outcomes, distance and nearness influence each other to produce regret and lamentation, truth and falsehood respond to each other to produce advantage and disadvantage. Generally, what the Book of Changes reveals is that when two lines are close but not harmonious, it is dangerous, or when they harm each other, there is regret and lamentation. One who is about to betray others speaks with shame; one who has doubts speaks in a confused and scattered manner; the virtuous speak little, the impetuous speak much; those who slander the good speak uncertainly; those who lose their integrity speak at a loss.

說卦解。昔者聖人之作易也，幽贊於神明而生蓍，參天兩地而數，觀變於陰陽而立卦，發揮於剛柔而生爻，和順於道徳而理於義，窮理盡性以至於命。聖人作易不起於蓍，所謂幽贊於神明而生蓍者，敎天下求易之法耳，以行易之道於天下後世也。既作易而無以行之，則夫後世孰從而師乎？故既作易之成，於是幽贊於神明而生用蓍之法。參天兩地而數，其數五十其用四十有九是也。觀變於陰陽而立卦，十有八變是也。發揮於剛柔而生爻，引而伸之是也。卦爻既明而吉凶之理可見，和於道而無乖，順於徳而不逆，理於義而不亂，以窮理，以盡性，以至命，無入而不自得，此所以自天佑之吉無不利。

The Shuo Guà Zhuan says: In ancient times, the sage created the Book of Changes, secretly receiving the assistance of the divine to invent the method of using the yarrow stalks for divination. He took the number three from heaven and the number two from earth to establish a numerical system. Observing the changes of yin and yang, he set up the hexagrams. By expressing the principles of firmness and flexibility, he created the lines (yao). It harmonizes with morality and conforms to the principles of righteousness. It thoroughly investigates the nature of things, fully reveals the inherent nature, and ultimately attains the mandate of heaven. Zhang Gen explains: The sage did not begin with the yarrow stalks when creating the Book of Changes. The statement that "secretly receiving the assistance of the divine to create the yarrow stalks" is merely teaching the people how to seek the Book of Changes, so that its principles may be spread throughout the world for future generations. If the Book of Changes had been created but there was no way to apply it, then who would learn it from later generations? Therefore, after the Book of Changes was completed, the method of using the yarrow stalks was secretly introduced. The phrase "three for heaven and two for earth, relying on numbers" refers to the fifty yarrow stalks used, with one set aside, leaving forty-nine for use. The phrase "observing changes in yin and yang to establish hexagrams" refers to the process of obtaining a hexagram through eighteen transformations. The phrase "expressing the principles of firmness and flexibility to create lines" refers to extending and elaborating to produce the 384 lines. Once the hexagrams and lines are clear, the principles of good and bad fortune become evident. It harmonizes with the Dao without deviation, follows virtue without opposition, conforms to righteousness without confusion. By using it to thoroughly investigate the nature of things, fully reveal the inherent nature, and ultimately understand the mandate of heaven, one can achieve contentment wherever one goes. This is the reason why "heaven's favor is bestowed, and good fortune is without hindrance."

昔者聖人之作易也，將以順性命之理，是以立天之道曰陰與陽，立地之道曰柔與剛，立人之道曰仁與義，兼三才而兩之，故易六畫而成卦；分陰分陽，迭用柔剛，故易六位而成章。所謂性者何也？三才之道而已。三才之道在天則為陰與陽，天統元氣故也；在地則為柔與剛，地統元形故也；在人則為仁與義，人統元識故也。

The Sayings on the Trigrams states: In ancient times, the sage composed the Book of Changes in accordance with the principles of nature and destiny. Therefore, he established the principle of Heaven as yin and yang, the principle of Earth as flexibility and firmness, and the principle of humanity as benevolence and righteousness. By doubling the three elements, the Book of Changes requires six lines to form a single hexagram. By distinguishing the positions of yin and yang, and alternately using flexible and firm lines, the Book of Changes requires six lines to form a complete passage. Zhang Gen explains: Here, what is referred to as 'nature' is nothing but the principles of the three elements. The principles of the three elements in Heaven manifest as yin and yang, because Heaven governs the original qi; in Earth they manifest as flexibility and firmness, because Earth governs the original form; in humanity they manifest as benevolence and righteousness, because humanity governs the original consciousness.

兼三才而兩之，故易六畫而成卦。易之成卦，兆六而成焉是也。六畫俱而三才之義在其中矣，此之謂將順之法，所謂觀變於陰陽而立卦是也。然易之道無所不順也，故分陰分陽、迭用柔剛，故六位而成章。陰陽言其體，剛柔言其用，所謂發揮於剛柔而生爻是也。不言人道，即因天地以明人事故也。將使人明性命之理，則如之何？明乎三才之道而已。

Zhang Gen continued to say: The phrase "combining the three elements and dividing them into two, thus forming the six lines of the hexagram through the Book of Changes" refers to the fact that when forming a hexagram in the Book of Changes, six lines must be divined before it is complete. Once all six lines are present, the meaning of the three elements is already included within them. This is called the method of "following the principles of nature and destiny," which is the same as what was previously mentioned, "observing changes in yin and yang to establish the hexagram." However, the way of the Book of Changes is universally adaptable, so it further distinguishes between yin and yang positions, alternately using soft and strong lines, thus forming six positions to create a complete chapter. Discussing yin and yang refers to their essence, while discussing hardness and softness refers to their function. This is the same as what was previously mentioned, "manifesting through hardness and softness to produce the lines." Here, human affairs are not mentioned again, because the purpose is to explain human matters by following the principles of heaven and earth. To make people understand the principles of nature and destiny, all that is needed is to comprehend the way of the three elements.

天地定位，山澤通氣，雷風相薄，水火不相射，八卦相錯。數往者順，知來者逆，是故易逆數也。天地之定位、山澤之通氣、雷風之相薄、水火之不相射者，天地定位然後六子得以致其用故也。然有所謂八卦相錯者，言乎其氣而已。易主定未來之吉凶，故曰逆順也。此亦明蓍龜之用。

The Sayings on the Trigrams states: Heaven and Earth each take their proper position, mountains and marshes exchange their energies, thunder and wind interact with each other, and water and fire do not hinder each other. The Eight Trigrams intermingle and combine. To calculate past events follows the order of occurrence, while predicting future events requires working backwards. Therefore, the Book of Changes works by reversing the order. Zhang Gen explains: Heaven and Earth take their proper positions, mountains and marshes exchange their energies, thunder and wind interact with each other, and water and fire do not hinder each other. These are all because Heaven and Earth first take their proper positions, allowing the six sons—Zhen, Kan, Gen, Xun, Li, and Dui—to each fulfill their functions. As for the phrase "the Eight Trigrams intermingle," it refers only to the transformation of energies. The Book of Changes mainly aims to determine future fortune and misfortune, so it is called "reverse" rather than "forward." This passage also explains the function of divination using yarrow stalks and tortoise shells.

雷以動之，風以散之，雨以潤之，日以晅之，艮以止之，兌以說之，乾以君之，坤以藏之。天地定位然後六子得致其用，故始於天地；六子致用而天地收其功，故終於乾坤。

The Sayings on the Trigrams states: Thunder moves and shakes all things, wind disperses all things, rain nourishes all things, sun warms all things, mountain stops all things, lake brings joy to all things, heaven governs all things, and earth stores all things. Zhang Gen explains: Heaven and earth first establish their positions, then the six sons can each fulfill their functions. Therefore, the previous section begins with heaven and earth; after the six sons have fulfilled their functions, heaven and earth collect their effects, so this section concludes with the trigrams of heaven and earth.

帝出乎震，齊乎巽，相見乎離，致役乎坤，說言乎兌，戰乎乾，勞乎坎，成言乎艮。主歲功者天也，故獨稱帝而已。此言帝出入之序，而非所以論八卦之位也，八卦之所以分於四方各有義矣。帝未嘗出也，萬物之出，帝與之出而不辭；萬物之入，帝與之入而不拒；此所以為帝。不言天與乾而言帝，天地者形也，乾坤者氣也，其所以轉運升降必有物以主之，此所以祀昊天上帝。然則所謂出者果何物哉？亦氣而已。

The Sayings on the Trigrams states: The sovereign comes forth from the Zhen position, is orderly in the Xun position, meets in the Li position, entrusts labor in the Kun position, rejoices in the Dui position, wages war in the Qian position, comforts in the Kan position, and completes the beginning and end in the Gen position. Zhang Gen explains: The sovereign of a year's function is heaven, so here it is simply called "Emperor." This passage discusses the sequence of the Emperor's coming and going, not the positions of the Eight Trigrams; each Trigram is assigned to a direction with its own reasoning. In reality, the Emperor has never truly "come forth"; when all things come forth, the Emperor follows them without refusal; when all things are gathered in, the Emperor follows them without rejection: this is what makes him the Emperor. Here it does not say "Heaven" or "Qian," but "Emperor," because Heaven and Earth refer to form, and Qian and Kun refer to qi; their ability to move up and down and transform must be governed by something, which is why we worship the Supreme Heaven Emperor. Then, what exactly is meant by "coming forth"? It is merely qi.

萬物出乎震，震東方也。齊乎巽，巽東南也，齊也者，言萬物之潔齊也。離也者明也，萬物皆相見，南方之卦也；聖人南面而聽天下，嚮明而治，葢取諸此也。坤也者地也，萬物皆致養焉，故曰致役乎坤。兌正秋也，萬物之所說也，故曰說言乎兌。戰乎乾，乾西北之卦也，言陰陽相薄也。坎者水也，正北方之卦也，勞卦也，萬物之所歸也，故曰勞乎坎。艮東北之卦也，萬物之所成終而所成始也，故曰成言乎艮。萬物之所以出入，惟從仁而已。

The Sayings on the Hexagrams states: All things emerge from the position of Zhen, which is in the east. At the position of Xun, all things are orderly and neat, and Xun is in the southeast; the term 'neat' refers to all things being clean and orderly. Li represents brightness, and at this position, all things see each other, which is the hexagram of the south; the sage faces south to govern the world, facing the light, which is derived from this principle. Kun represents earth, and at this position, all things receive nourishment, hence it is said 'all things are nurtured here.' Dui corresponds to autumn, the season of joy for all things, hence it is said 'joy is expressed in Dui.' At the position of Qian, there is conflict, and Qian is the hexagram of northwest, representing the mutual approach of yin and yang. Kan represents water, which is the hexagram of the north, representing the hexagram of rest and comfort, and at this position, all things return and hide, hence it is said 'rest is found here.' Gen corresponds to the northeast, where all things have completed their end and begun anew, hence it is said 'completion is expressed in Gen.' Zhang Gen explains: All things have emergence and return, and this is simply following the principle of the ceaseless benevolence of life.

神也者，妙萬物而為言者也。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，故火水相逮，雷風不相悖，山澤通氣，然後能變化既成萬物也。妙萬物而為言，故收功於無為，付之於六子而已。天之高、地之厚，猶自其根本中來，況六子乎？此六子之所以變化既成萬物者，各得成之一體故也。

The Sayings on the Trigrams states: The term "spirit" refers to its ability to make all things marvelous. Among all things, thunder is the most swift in shaking the myriad things, wind is the most swift in shaking the myriad things, fire is the most intense in drying the myriad things, marsh is the most pleasing in delighting the myriad things, water is the most moistening in nourishing the myriad things, and mountain is the most grand in ending and beginning the myriad things. Therefore, water and fire pursue each other, thunder and wind do not contradict each other, mountain and marsh communicate with each other in their qi, and only then can they transform and create all things. Zhang Gen explains: Since it is based on the idea of making all things marvelous, it concentrates its efficacy in doing nothing, and entrusts it to the six sons. Heaven is so high and Earth is so thick, yet they both come from that fundamental source; how much more so the six sons? The six sons are able to transform and create all things precisely because each of them has received a part of that fundamental source.

乾健也，坤順也，震動也，巽入也，坎陷也，離麗也，艮止也，兌說也。解闕。乾為馬，坤為牛，震為龍，巽為雞，坎為豕，離為雉，艮為狗，兌為羊。解闕。乾為首，坤為腹，震為足，巽為股，坎為耳，離為目，艮為手，兌為口。解闕。

The Sayings on the Trigrams say: Qian represents strength and vigor, Kun represents softness and compliance, Zhen represents movement, Xun represents entering secretly, Kan represents sinking, Li represents attachment, Gen represents stopping, and Dui represents joy. (Original note: This section of Zhang Gen's explanation is missing.) The Sayings on the Trigrams say: Qian is taken as the image of a horse, Kun as a cow, Zhen as a dragon, Xun as a chicken, Kan as a pig, Li as a wild chicken, Gen as a dog, and Dui as a sheep. (Original note: This section is missing.) The Sayings on the Trigrams say: Qian is taken as the image of the head, Kun as the abdomen, Zhen as the feet, Xun as the thighs, Kan as the ears, Li as the eyes, Gen as the hands, and Dui as the mouth. (Original note: This section is missing. The copy used by the Siku Quanshu is damaged by insects from the section "Qian is strength" onwards in the Sayings on the Trigrams, hence the frequent gaps in the annotations.)

乾，天也，故稱乎父；坤，地也，故稱乎母；震一索而得男，故謂之長男；巽一索而得女，故謂之長女；坎再索而得男，故謂之中男；離再索而得女，故謂之中女；艮三索而得男，故謂之少男；兌三索而得女，故謂之少女。解闕。

The *Sayings on the Hexagrams* states: Qian represents Heaven, so it is called the father; Kun represents Earth, so it is called the mother. Zhen is the first son of Kun seeking from Qian and obtaining a male, so it is called the Elder Son; Xun is the first daughter of Qian seeking from Kun and obtaining a female, so it is called the Elder Daughter; Kan is the second son obtained through seeking, so it is called the Middle Son; Li is the second daughter obtained through seeking, so it is called the Middle Daughter; Gen is the third son obtained through seeking, so it is called the Younger Son; Dui is the third daughter obtained through seeking, so it is called the Younger Daughter. (Original note: This section is incomplete.)

乾為天，為圜，為君，為父，為玉，為金，為寒，為冰，為大赤，為良馬，為老馬，為瘠馬，為駁馬，為木果。坤為地，為母，為布，為釜，為吝嗇，為均，為子母牛，為大輿，為文，為眾，為柄，其於地也為黒。震為雷，為龍，為黃，為旉，為大塗，為長子，為決躁，為蒼筤竹，為萑葦；其於馬也，為善鳴，為馵足，為作足，為的顙；其於稼也為反生；其究為健，為蕃鮮。

The *Say卦Transmission* lists the symbolic representations of each trigram. The trigram Qian (Heaven) takes the images of heaven, roundness, a sovereign, a father, jade, metal, coldness, ice, a bright red color, a good horse, an old horse, a thin horse, a mixed-color horse, and the fruit on a tree. The trigram Kun (Earth) takes the images of earth, a mother, silk and brocade, a cooking pot, stinginess, equality, a cow with a calf, a large cart, ornamentation, multitude, and a handle; among the images related to earth, it takes the image of black. The trigram Zhen (Thunder) takes the images of thunder, a dragon, yellow, blooming flowers, a broad road, the eldest son, decisiveness and impatience, young green bamboo, and reed grass; among the images related to horses, it takes the image of a horse that is good at neighing, a horse with white on its left hind leg, a horse that lifts its foot high, and a horse with a white spot on its forehead; among the images related to crops, it takes the image of seeds that grow upside down; when taken to its extreme, it takes the images of strength and vigor, and abundance and deliciousness.

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

The trigram Xun is associated with wood, wind, the eldest daughter, the straightness of a measuring rope, craftsmen, the color white, length, height, indecisiveness, hesitation, and fragrance. In terms of people, it represents someone with sparse hair, a broad forehead, prominent white of the eyes, and a merchant who can gain three times the profit. When taken to its extreme, it becomes the trigram of restlessness. The trigram Kan is associated with water, ditches, concealment, straightening bends, bows, and wheels. In terms of people, it represents worry, heart disease, and ear pain; it is also the trigram of blood and the color red. In terms of horses, it represents a horse with a beautiful back, a quick-tempered horse, a horse that lowers its head, a horse with thin hooves, and a horse that walks with dragging legs. In terms of carts, it represents a cart with many malfunctions; it also represents smoothness, the moon, and thieves. In terms of wood, it represents a tree that is hard and has many heartwood layers.

離為火，為日，為電，為中女，為甲冑，為戈兵；其於人也，為大腹；為乾卦，為鱉，為蟹，為蠃，為蚌，為龜；其於木也，為科上槁。艮為山，為徑路，為小石，為門闕，為果蓏，為閽寺，為指，為狗，為鼠，為黔喙之屬；其於木也，為堅多節。兌為澤，為少女，為巫，為口舌，為毀折，為附決；其於地也為剛滷；為妾，為羊。凡此諸象，於卦爻中未嘗有所寓焉，何也？以是知神而明之存乎其人而已，其所以為物在實考之歟。

The trigram Li is taken as representing fire, the sun, lightning, the middle daughter, armor helmets, and spears and weapons; in the category of humans, it represents a large belly; it also represents a dry trigram, turtles, crabs, snails, clams, and tortoises; in the category of wood, it represents a tree that is hollow and withered at the top. The trigram Gen is taken as representing mountains, small paths, small stones, gateways, fruits, gatekeepers, fingers, dogs, mice, and black-beaked predatory birds; in the category of wood, it represents a hard and branched tree. The trigram Dui is taken as representing marshes, the young daughter, shamans, mouths and tongues, breaking, attachment and separation; in the category of earth, it represents hard salt-alkali land; it also represents a concubine and sheep. Zhang Gen explains that all these symbolic representations are not fully realized in the hexagram statements and line statements. This is why, whether one can skillfully and clearly apply them depends entirely on the person using the Book of Changes. As for why they can represent these symbolic images, it is left for the reader to thoroughly investigate.

序卦傳解。案：此下二篇並無解釋，錄經文以存其舊。有天地然後萬物生焉，盈天地之間者唯萬物，故受之以屯。屯者盈也，屯者物之始生也。物生必□，故受之以□。□者□也，物之稚也。物稚不可不養也，故受之以需。需者飲食之道也。飲食必有訟，故受之以訟。訟必有眾起，故受之以師。師者眾也。眾必有所比，故受之以比。比者比也。比必有所畜，故受之以小畜。物畜然後有禮，故受之以履。履而泰然後安，故受之以泰。泰者通也。

The "Xugua Zhuan" explains: After heaven and earth are formed, all things come into being. Since all things fill the space between heaven and earth, the next hexagram is Zhun. Zhun means fullness, and also signifies the beginning of all things. When all things first arise, they are necessarily immature and naive, so the next hexagram is Meng. Meng means naivety, referring to the immature stage of things (the three characters here are missing and should all be "Meng"). Since things are immature, they must be nurtured, so the next hexagram is Xu. Xu refers to the way of food and drink. When there is food and drink, there must be disputes, so the next hexagram is Song. When there are disputes, there must be the gathering of people, so the next hexagram is Shi. Shi means multitude. When there is a multitude, there must be affinity, so the next hexagram is Bi. Bi means affinity. When there is affinity, there must be accumulation, so the next hexagram is Xiaoxu. When things have accumulated, then propriety arises, so the next hexagram is Lu. When propriety is practiced and things are smooth, then stability is achieved, so the next hexagram is Tai. Tai means smoothness.

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

The "Xugua Zhuan" says: Things cannot remain continuously prosperous, so the next is the "Bu" hexagram. Things cannot remain continuously blocked, so the next is the "Tongren" hexagram. Those who can harmonize with others will surely have all things follow them, so the next is the "Dayou" hexagram. Having great possessions one must not be complacent, so the next is the "Qian" hexagram. Being great and yet humble will surely bring peace and joy, so the next is the "Yu" hexagram. Peace and joy will surely lead to followers, so the next is the "Sui" hexagram. Those who follow others out of joy will surely have affairs, so the next is the "Gu" hexagram; "Gu" means affairs. Having affairs then one can accomplish great things, so the next is the "Lin" hexagram; "Lin" means great. When things become great, they can then be observed and admired, so the next is the "Guan" hexagram. When things can be observed and admired, then there will be a gathering, so the next is the "Shike" hexagram; "Shike" means gathering.

物不可以茍合而已，故受之以賁。賁者飾也。致飾然後亨則盡矣，故受之以剝。剝者剝也。物不可以終盡，剝窮上反下，故受之以復。復則不妄矣，故受之以無妄。有無妄然後可畜，故受之以大畜。物畜然後可養，故受之以頤。頤者養也。不養則不可動，故受之以大過。物不可以終過，故受之以坎。坎者陷也。陷必有所麗，故受之以離。離者麗也。右上篇。

The "Xugua Zhuan" says: Things cannot be handled carelessly, so the next is the Gen卦 (B贲); Gen means ornamentation. When ornamentation reaches its extreme, success also reaches its limit, so the next is the Bo卦 (B剥); Bo means decay. Things cannot be decayed completely, so when decay reaches the top it returns to the bottom, so the next is the Fu卦 (B复). When returning to the right path, there is no emptiness or falsehood, so the next is the Wuwang卦 (B无妄). Only with true and sincere intent can there be accumulation, so the next is the Daxu卦 (B大畜). When accumulation is achieved, then nourishment is possible, so the next is the Yi卦 (B颐); Yi means nourishment. Without nourishment, there can be no action, so the next is the Daguo卦 (B大过). Things cannot always be excessive, so the next is the Can卦 (B坎); Can means peril. When peril occurs, there must be something to rely on, so the next is the Li卦 (B离); Li means reliance. This is the first part of the "Xugua Zhuan."

有天地然後有萬物，有萬物然後有男女，有男女然後有夫婦，有夫婦然後有父子，有父子然後有君臣，有君臣然後有上下，有上下然後禮義有所錯。夫婦之道不可以不久也，故受之以恆。恆者久也。物不可以久居其所，故受之以遁。遁者退也。物不可以終遁，故受之以大壯。物不可以終壯，故受之以晉。晉者進也。進必有所傷，故受之以明夷。夷者傷也。傷於外者必反其家，故受之以家人。家道窮必乖，故受之以暌。暌者乖也。乖必有難，故受之以蹇。蹇者難也。物不可以終難，故受之以解。解者緩也。緩必有所失，故受之以損。損而不已必益，故受之以益。益而不已必決，故受之以夬。夬者決也。

The *Xugua Zhuan* (Lower Section) says: After heaven and earth were formed, there were myriad things; after myriad things were formed, there were men and women; after men and women were formed, there were husband and wife; after husband and wife were formed, there were father and son; after father and son were formed, there were ruler and subject; after ruler and subject were formed, there were distinctions of high and low; after distinctions of high and low were formed, propriety and righteousness had a place to reside. The way of husband and wife cannot be short-lived, so the next hexagram is *Heng* (Permanence); *Heng* means enduring. Things cannot remain in one place forever, so the next hexagram is *Dun* (Retreat); *Dun* means withdrawal. One cannot keep retreating forever, so the next hexagram is *Da Zhuang* (Great Strength); *Da Zhuang* means strength. One cannot remain strong forever, so the next hexagram is *Jin* (Progress); *Jin* means advancement. Advancement inevitably brings injury, so the next hexagram is *Ming Yi* (Bright Light in Darkness); *Yi* means injury. If one is injured outside, he must return home, so the next hexagram is *Jia Ren* (Family); *Jia Ren* means family. When the way of the family reaches its limit, it inevitably leads to discord, so the next hexagram is *Kui* (Disunion); *Kui* means discord. Discord inevitably brings difficulty, so the next hexagram is *Jian* (Obstruction); *Jian* means difficulty. Things cannot remain difficult forever, so the next hexagram is *Jie* (Release); *Jie* means release. When released, there must be loss, so the next hexagram is *Sun* (Loss); *Sun* means loss. Continuous loss must turn into gain, so the next hexagram is *Yi* (Increase); *Yi* means increase. Continuous increase must lead to rupture, so the next hexagram is *Guai* (Decision); *Guai* means decision.

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

The "Xugua Zhuan" says: After making a decision, there must be a meeting, so the next hexagram is Gou; Gou means meeting. When things meet, they gather together, so the next hexagram is Cui; Cui means gathering. When gathering, it rises upward, so the next hexagram is Sheng. Continuous rising inevitably leads to difficulty, so the next hexagram is Kun. When one is trapped above, it must return to below, so the next hexagram is Jing. The principle of Jing requires change, so the next hexagram is Ge. Changing things is most appropriate with Ding. The one who presides over ancestral temple rituals is most suitable with the eldest son, so the next hexagram is Zhen; Zhen means movement.

物不可以終動止之，故受之以艮。艮者止也。物不可以終止，故受之以漸。漸者進也。進必有所歸，故受之以歸妹。得其所歸者必大，故受之以豐。豐者大也。窮大者必失其居，故受之以旅。旅而無所容，故受之以巽。巽者入也。入而後說之，故受之以兌。兌者說也。說而後散之，故受之以渙。渙者離也。物不可以終離，故受之以節。節而信之，故受之以中孚。有其信者必行之，故受之以小過。有過物者必濟，故受之以既濟。物不可窮也，故受之以未濟終焉。右下篇。

The "Xugua Zhuan" says: Things cannot continue to move forever; they must be stopped, so the next is the Gen hexagram; Gen means stopping. Things cannot remain still forever, so the next is the Jie hexagram; Jie means proceeding gradually. Proceeding must have a destination, so the next is the Gui Mei hexagram. Having a destination inevitably leads to growth, so the next is the Feng hexagram; Feng means great. Taking "great" to its extreme inevitably leads to losing one's place, so the next is the Lu hexagram. Being in exile without a place to rest, so the next is the Xun hexagram; Xun means entering. After entering, people become joyful, so the next is the Dui hexagram; Dui means joy. After joy, things must disperse, so the next is the Huan hexagram; Huan means dispersion. Things cannot continue to disperse forever, so the next is the Jie hexagram. With restraint, people become convinced, so the next is the Zhong Fu hexagram. With sincerity, one must act, so the next is the Xiao Guo hexagram. Having achievements beyond ordinary people inevitably leads to success, so the next is the Ji Ji hexagram. However, things cannot end here, so the last is the Wei Ji hexagram. This is the lower part of the "Xugua Zhuan."

雜卦傳解。案：此篇全用朱子本義，別無解釋，姑仍其舊。乾剛坤柔，比樂師憂。臨觀之義，或與或求。以我臨物曰與，物來觀我曰求。或曰：二卦互有與求之義。屯見而不失其居，蒙雜而著。屯，震遇坎，震動故見，坎險而不行也；蒙，坎遇艮，坎幽昧，艮光明也。或曰：屯以初言，□以二言。震起也，艮止也。損益盛衰之始也。大畜時也，無妄災也。止健者時有適然，無妄而災自外至。萃聚而升不來也。謙輕而豫怠也。噬嗑食也，賁無色也。白受采。兌見而巽伏也。兌陰外見，巽陰內伏。隨無故也，蠱則飭也。隨前無故，蠱後當飭。

The Miscellaneous卦Transmission says: Qian is strong and firm, Kun is gentle and yielding; Bi is joy, Shi is worry. Lin and Guan mean giving and taking respectively. The commentary says: To illuminate all things is called 'giving', while all things look up to me is called 'taking'; some say both Lin and Guan contain the meanings of giving and taking. The Miscellaneous卦Transmission says: Tun is emerging without losing its dwelling, Meng is confused but eventually becomes clear. The commentary says: Tun is Zhen meeting Kan, Zhen is active so it 'emerges', Kan is dangerous so it 'does not move'; Meng is Kan meeting Gen, Kan is dark, Gen is bright. Some say Tun refers to the first line, Meng refers to the second line (the character here is missing and should be 'Meng'). The Miscellaneous卦Transmission says: Zhen is stirring up, Gen is stopping; Shen and Yi are the beginning of decline and growth; Da Xu talks about timing, Wu Wang talks about calamity. The commentary says: To stop the strong is appropriate in the situation; real and without false expectation, yet calamity comes from outside. The Miscellaneous卦Transmission says: Cui is gathering and Sheng is not returning; Qian makes one humble and Yu makes one lazy; Shi He talks about eating, Ben talks about colorless. The commentary says: White is the base for receiving color. The Miscellaneous卦Transmission says: Dui is outwardly revealing, Xun is inwardly hidden. The commentary says: Dui's yin line is revealed outside, Xun's yin line is hidden inside. The Miscellaneous卦Transmission says: Su has no old matters, Gu has to be rectified. The commentary says: Su is before the matter so there is no reason, Gu is after the matter so it needs rectification.

剝爛也，復反也。晉晝也，明夷誅也。井通而困相遇也。剛柔相遇而剛見掩也。咸速也，恆久也。咸速恆久。渙離也，節上也。解緩也，蹇難也。暌外也，家人內也。否泰反其類也。大壯則止，遁則退也。止謂不進。大有眾也，同人親也。革去故也，鼎取新也。

The "Zagua Transmission" says: "Bo is the state of being thoroughly mature and falling apart, Fu is returning; Jin is daylight, Mingyi is being harmed; Well is通畅 (unimpeded), but Kun is encountering obstacles." The commentary says: "When the strong and the gentle meet, the strong is concealed." The "Zagua Transmission" says: "Xian is swift, Heng is enduring." The commentary says: "Xian takes its speed, Heng takes its duration." The "Zagua Transmission" says: "Huan is dispersion, Jie is having a limit; Jie is easing, Jian is hardship; Kui is separation from the outside, Jiaoren is gathering from within; Pi and Tai are two opposite categories." Da Zhuang is stopping, Duan is retreating. The commentary says: "What is meant by 'stopping' is that one no longer advances." The "Zagua Transmission" says: "Da You is abundance, Tongren is intimacy; Ge is removing the old, Ding is receiving the new."

小過過也，中孚信也。豐多故也，親寡旅也。既明且動，其故多矣。離上而坎下也。火炎上，水潤下。小畜寡也，履不處也。不處，行進之義。需不進也，訟不親也。大過顛也，姤遇也，柔遇剛也。漸女歸待男行也，頤養正也，既濟定也，歸妹女之終也，未濟男之窮也。夬決也，剛決柔也，君子道長小人道憂也。自大過以下卦不反對，或疑其錯簡，今以韻協之又似非誤，未詳何義。

The *Zagua Zhuan* says: "Xiaoguo" means slightly excessive, "Zhongfu" means sincerity in heart; "Feng" means many changes and few close companions, which is "Lv" (travel). The commentary says: When there is both brightness and action, change naturally occurs frequently. The *Zagua Zhuan* says: "Li" is above and "Kan" is below. The commentary says: Fire burns upward, water flows downward. The *Zagua Zhuan* says: "Xiaoxu" means little accumulation, "Lv" means not settling. The commentary says: "Not settling" means moving forward. The *Zagua Zhuan* says: "Xu" means not advancing, "Song" means not being close; "Daguo" means reversal, "Gou" means meeting, with softness meeting hardness; "Jian" means a woman waiting for the groom to come, "Yi" means nurturing the correct path, "Ji Ji" means already stable, "Gui Mei" means the woman's destiny, "Wei Ji" means the man's dead end; "Guai" means decision, with hardness removing softness, the way of the gentleman grows while the way of the petty person is filled with fear. The commentary says: From "Daguo" onwards, each hexagram no longer opposes in pairs, some people suspect the text is disordered; now using rhyme to check, it seems not wrong, but the intention remains unclear.

序論一。生生不窮，故謂之易。有太易，有太初，有太始，有太素。葢太易者未見氣，太初者氣之始也，太始者形之始也，太素者質之始也。氣形質具而未相離曰渾淪，視之不可見，聽之不可聞，循之不可得，故曰易。

In the first chapter of the introduction, Zhang Gen says: "The process of continuous generation and never-ending continuation is called 'Yi' (Change). The formation of the universe has several stages: Taiyi, Taichu, Taishi, and Taisu. Approximately, Taiyi is the stage when qi has not yet appeared; Taichu is the beginning of qi; Taishi is the beginning of form; and Taisu is the beginning of substance. When qi, form, and substance are all present but have not yet separated from each other, this state is called 'Hunlun' (undifferentiated unity). It cannot be seen, heard, or touched, so it is called 'Yi' (Change).

序論二。聖人取夫陰陽變化之理而寓之卦，以著吉凶悔吝利害成敗之說，雖非道之妙，而所以微顯闡幽為敎之法，舍是則亦不可得而見矣，故曰乾坤毀則無以見易，易不可見則乾坤或幾乎息矣。此言陰陽之理待易而後明，易亦待陰陽而後顯也。君子所以修身、為家、為國、為天下，得是而窮之，知夫變化之所自，然後趣時乘理，應對酬酢，無所凝滯。人茍不明乎此，是未免乎膠柱調瑟、刻舟求劍之比也，易之為名為義可不察哉。

In the second section of the preface, Zhang Gen says: The sage took the principle of yin and yang transformation and embodied it in the hexagrams, using them to clarify the concepts of good fortune, regret, gain and loss, success and failure. Although this is not the most refined aspect of the Dao, it is necessary to reveal the subtle and explain the hidden as a method of education. Without it, there would be no way to perceive these things; hence, the Great Treatise says, "If the trigrams of Heaven and Earth were destroyed, there would be no way to see the Book of Changes; if the Book of Changes could not be seen, then Heaven and Earth would almost cease to function." This means that the principle of yin and yang can only be understood through the Book of Changes, and the Book of Changes can only be manifested through yin and yang. The gentleman uses this principle to cultivate himself, manage his family, govern the state, and bring peace to the world. It is precisely by grasping this principle and thoroughly investigating it that he can understand the source of change, thus being able to adapt to the right moment and follow the proper course of things, responding appropriately in all situations. If a person does not understand this, he will inevitably be like someone who tightens the strings of a zither to tune a se, or marks the place on a boat to look for a sword, which is laughable. How could the name and meaning of the Book of Changes not be carefully examined?

序論三。為天下國家與夫修身皆人事也，其吉凶悔吝利害成敗何與乎陰陽之說，而聖人取是以明之，何也？曰：修身也，齊家也，治國也，平天下也，其事不一，其時不齊，所謂吉凶悔吝利害成敗不可以偏舉，而又不可以概論，則將示訓於天下、備垂敎於後世，無定法而可乎？雖不可無定法，而萬事萬物之變今昔異宜，一日萬□，禍福伏，又不可以言盡。此聖人所以體夫天地萬物之象，推剛柔變化之說，而寓其意於爻，以示吉凶悔吝利害成敗之大法，使天下後世可考焉。中才學之，可以守身，可以有家，可以持國，可以保天下；智者引而伸之，觸類而長之，天下之能事畢矣。

In the third section of the preface, someone asked: How is it that governing the world and country, as well as cultivating oneself, are all matters of human affairs? These matters have good fortune, regret, difficulty, advantage, disadvantage, success, and failure. How are they related to the doctrine of yin and yang? Why does the sage insist on using yin and yang to explain them? The answer is: Cultivating oneself, regulating the family, governing the state, and bringing peace to the world are all different in nature and vary in timing. The concepts of good fortune, regret, difficulty, advantage, disadvantage, success, and failure cannot be discussed in isolation or treated as a single category. If we are to make clear instructions for the world and leave a complete system of education for future generations, how can we do so without a fixed system? However, although we cannot do without a fixed system, the changes of all things in the world vary in different times and places. In a single day there are countless changes, and misfortune and good fortune are hidden within each other, something that cannot be fully expressed in words. This is why the sage observed the phenomena of heaven and earth and all things, and explored the principles of the flexible and the firm, entrusting his meaning in the lines of the hexagrams. Thus, he established a great system to explain the principles of good fortune, regret, difficulty, advantage, disadvantage, success, and failure, providing a standard for the world and future generations. Those of average ability who study it can maintain themselves, preserve their family, manage the state, and safeguard the world. Those with wisdom can further extend its application, and thus all things that can be done in the world are included within it.

故曰易者象也，象也者像此者也。又曰書不盡言，言不盡意，然則聖人之意不可見乎？曰聖人立象以盡意，而終之以變而通之以盡利、鼔之舞之以盡神。此易之為道所以唯變所適，而異乎詩書禮樂不可為典要，非中人以上焉足以與此。嗚呼，學易而不知通變之義、不盡鼔舞之能，是所謂膠柱而調瑟、刻舟而求劍，豈知夫易之所以為易者哉？

Zhang Gen continued to say: Therefore, the Great Treatise says, "The Book of Changes is the image, and the so-called image is taking the image from here." It also says, "Written words cannot express all that needs to be said, and spoken words cannot convey all the meaning in the heart. Then, is the mind of the sage not visible?" The answer is, "The sage established the hexagrams to exhaust the mind." Finally, it concludes with, "Through change and communication, it exhausts its benefits; through encouragement and inspiration, it exhausts its subtleties." This is why the doctrine of the Book of Changes is only adapted to change, and differs from the Book of Poetry, the Book of Documents, the Book of Rites, and the Book of Music, which cannot be fixed as unchanging rules. Without being of above-average ability, one is not qualified to engage in this matter. Alas, studying the Book of Changes without understanding the meaning of adaptability and flexibility, and without being able to fully exert the role of encouragement and inspiration, is what is called sticking to the tuning pegs to adjust the zither, or searching for a boat in the river by marking the spot. How can one understand what the Book of Changes is?

故曰易窮則變，變則通，通則久，此黃帝堯舜所以通其變、使民不倦、神而化之、使民宜之者也。三代之書，或曰連山，或曰歸藏，或曰周易，而易之名莫之或改，豈非變通之義不可易歟？由是觀之，易之為敎也，象而已矣；而所以為敎在意不在象，舍象則無以見意，此八卦所以為易之本而三代同之也。昔虞翻好易，遇飲三之夢而不得其說，猥曰易道在天，三爻足之矣，豈真知易者哉？管公明有云，善易者不論易，可謂知言矣；惜乎其效止於占相，而未能閎聖人之閫奧，是以君子不多焉。

Zhang Gen said: Therefore, the Great Treatise says, "The Way of the Book of Changes reaches its limit and then changes; when it changes, it becomes unblocked; when it becomes unblocked, it can last long." This is precisely why the Yellow Emperor, Yao, and Shun were able to understand and harmonize with changes, thus preventing the people from becoming weary, and mysteriously cultivating them so that each person could find their proper place. The books of the Book of Changes from the Xia, Shang, and Zhou dynasties were called respectively the "Continuous Mountains," the "Return to the Hidden," and the "Book of Changes," but the name "Yi" has never changed. This does not precisely show that the meaning of change is unchangeable? From this we can see that the Book of Changes as a means of education is merely "xiang" (images); however, it becomes an education because of "yi" (meaning), not because of "xiang." Yet without "xiang," we cannot see "yi." This is why the Eight Trigrams form the basis of the Book of Changes, and why all three dynasties share this. In the previous Three Kingdoms period, Yu Fan, a man from Wu, loved the study of the Book of Changes. He dreamed of drinking three cups of wine but could not explain why, so he just said casually, "The Way of the Book of Changes is in Heaven, and three lines are enough." How could this be considered a true understanding of the Book of Changes? Guan Lu, a diviner of the Three Kingdoms period, said, "Those who are good at the Book of Changes do not talk about the Book of Changes." These words indeed hit the mark; unfortunately, his achievements were limited to divination and physiognomy, and he failed to promote the profound teachings of the sages. Therefore, the gentleman does not commend him.

序論四。易者象也，則無適而非象，今獨以八卦為易之本，豈非天下之象備於此歟？曰：然。易不云乎，八卦成列，象在其中矣。然則易之象八卦而已，而曰易有四象所以示也，何？曰：此先儒所以紛紛而莫之或一也。考諸聖人之辭而觀其立言之序，其得失可見矣。其曰易有四象所以示也，繼之繋辭焉所以告也，則所謂四象者，卦爻之謂爾。果以為卦爻，則非生八卦之四象可知矣；非生八卦之四象，則非金木水火與七九六八之數又可知矣。既曰易有四象，則易中之象焉；果易中之象，則非蓍龜河圖之□可知矣；有四象然後繋辭焉以告，則非所謂得失憂虞進退晝夜之象又可知矣。

Fourth Essay on the Preface. Someone asked: If the Book of Changes is simply images, then images are everywhere, yet now we specifically take the Eight Trigrams as the foundation of the Book of Changes. Is it not the case that all the images in the world are fully contained within the Eight Trigrams? The answer is: Yes. Has not the Great Treatise said, "The Eight Trigrams are arranged to form shapes, and the images are within them"? Another question: If the images of the Book of Changes are merely the Eight Trigrams, then how can the Great Treatise also say, "The Book of Changes has four images, which are used to show"? How should this be explained? The answer is: This is exactly the point where previous Confucian scholars have debated endlessly without reaching a conclusion. By examining the original words of the sage and the order in which he expressed himself, we can discern the correctness or error of these views. Since it says, "The Book of Changes has four images, so they are used to show," and immediately follows with, "It is attached with words, so they are used to inform," then the so-called "four images" must refer to the trigrams and lines. If they specifically refer to trigrams and lines, then it is clear that they are not the "four images" that generate the Eight Trigrams. If they are not the "four images" that generate the Eight Trigrams, then even more clearly they are not the metal, wood, water, and fire, nor the numbers seven, nine, six, and eight. Since it says, "The Book of Changes has four images," then these are images within the Book of Changes. Since they are images within the Book of Changes, it is clear that they are not things like the Yellow River Chart or the tortoise shell oracle. Before attaching words to explain, there were the four images, so it is even clearer that they are not the images of gain and loss, worry and joy, advancement and retreat, day and night mentioned earlier.

然則果何為而四耶？曰：亦索諸卦爻而已。竒耦之畫一也，八卦二也，六十四卦三也，三百八十四爻四也。有竒耦之畫然後八卦成，八卦成然後六十四卦立，六十四卦立然後三百八十四爻顯，易之象於是乎備矣。竒耦者，陰陽之象也；八卦者，天地雷風水火山澤之象也；六十四卦者，天下至賾之象也；三百八十四爻者，天下至動之象也。陰陽之變而至於天下之至動，則所謂為天下國家與夫修身、吉凶悔吝成敗利害之理具矣，聖人之意於是盡矣，易之為敎於是宜矣。故曰易有四象所以示也，不其然乎？

So why is it called "four"? The answer is to look for it within the trigrams and lines. The odd and even lines form the first level, the eight trigrams the second, the sixty-four trigrams the third, and the three hundred and eighty-four lines the fourth. Only after the odd and even lines are established do the eight trigrams emerge; only after the eight trigrams are formed do the sixty-four trigrams arise; only after the sixty-four trigrams are established do the three hundred and eighty forty lines become apparent. The imagery of the Book of Changes is thus complete. The odd and even lines represent the imagery of yin and yang; the eight trigrams represent the imagery of heaven, earth, thunder, wind, water, fire, mountain, and marsh; the sixty-four trigrams represent the imagery of the most profound and complex things in the world; and the three hundred and eighty-four lines represent the imagery of the most varied and changing phenomena in the world. From the changes of yin and yang up to the most varied and changing phenomena in the world, all the principles of good fortune, regret, difficulty, and success and failure in governing the state and country, as well as in self-cultivation, are included. The intent of the sage is thus fully expressed, and the Book of Changes as a means of education is thus perfectly fulfilled. Therefore, it is said, "The Book of Changes has four images, used to illuminate," is this not precisely the case?

然則聖人以此繼夫天生神物與夫河圖洛書之後，豈無意耶？曰：惡得無意。此意所以明作易取象垂敎之所由也，豈茍然哉？葢生覆者天之職，形載者地之職，敎化者聖人之職。萬物失其理則天地之過也，萬民失其性則誰之過歟？故聖人效天地變化而欲作為書以示敎，以為言不切則不能動人，故又取則蓍龜而告人以吉凶禍福之理；然言不能盡意也，故又法天之垂象，使其如日月星辰爛然，人皆觀而自得焉；然天下之象眾矣，悉備之則不勝其煩，而特言之則又恐不足以盡意，故又法河圖洛書之文而畫卦，於是四象立而吉凶之理著矣。

So the sage placed this passage after "Heaven produces divine objects" and "the Yellow River produces the chart, the Luo River produces the writing," was there no intention behind it? The answer is: How could there be no intention? This intention is precisely to explain the origin of taking symbolic forms to compose the Book of Changes and to convey moral instruction. How could it be arranged casually? Perhaps nurturing and covering are the duties of Heaven, forming and bearing are the duties of Earth, and teaching and guiding are the duties of the sage. If all things lose their principles, that is Heaven's fault; if all people lose their nature, then who else's fault is it? Therefore, the sage imitated the changes of Heaven and Earth to think about writing a book for moral instruction. He also felt that words that are not concrete would not move people, so he took the example of the yarrow stalks and divination tortoise shells to explain the principles of good fortune, misfortune, calamity, and blessing. However, words can never fully express meaning, so he again imitated the symbolic forms revealed by Heaven, making them as bright and visible as the sun, moon, and stars, so that everyone could understand them by themselves. Yet there are too many symbolic forms in the world; if all of them were listed, they would be too tedious to bear. If only a couple were mentioned, it would be insufficient to convey the full meaning. Therefore, he imitated the patterns and principles of the Yellow River Chart and the Luo Writing, and drew the hexagrams. Thus, the four symbolic trigrams were established, and the principles of good and bad fortune became clear.

四象者，所以法圖書之文而象日月之著也；繋辭焉，所以則神物之告人也；定吉凶，所以效天地之變化既成萬物也。故曰易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。所謂大業者，是聖人變通鼔舞以盡易之妙、效天地變化之極致也。故曰法象莫大乎天地，變通莫大乎四時，垂象著明莫大乎日月，崇高莫大乎富貴，備物致用、立用成器以為天下利莫大乎人，探賾索鉤深致逺莫大乎蓍龜。此言聖人據崇高之勢而能法象則效、成器致用利天下，以盡變通鼔舞之事業也。

Zhang Gen said: The so-called Four Symbols are modeled after the patterns of the Yellow River Chart and the Luo Writing, and take their forms from the brightness of the sun and moon. The so-called attaching words and phrases is modeled after the divination with yarrow stalks and tortoise shells informing human affairs. The so-called determining fortune and misfortune is modeled after the changes of heaven and earth producing all things. Therefore, the Great Treatise says, "The Book of Changes has the Supreme Ultimate. The Supreme Ultimate gives rise to the Two Principles, the Two Principles give rise to the Four Symbols, the Four Symbols give rise to the Eight Trigrams, the Eight Trigrams determine fortune and misfortune, and fortune and misfortune produce great undertakings." The so-called great undertakings refer to the sages' ability to transform and inspire, fully displaying the marvelous nature of the Book of Changes and perfectly emulating the changes of heaven and earth. Therefore, the Great Treatise says: There is no greater image to follow than heaven and earth, no greater change and penetration than the four seasons, no greater brightness and clarity than the sun and moon, no greater elevation than wealth and honor, and no greater preparation of tools, exhausting their functions, and making utensils to benefit the world than the sages. This is saying that the sages, by occupying a lofty position, can emulate celestial phenomena, create tools for practical use, and benefit the world, achieving the ultimate in transformation and inspiration.

若伏羲神農黃帝堯舜，則取諸離下，結繩而為綱罟之類，作為耒耜衣裳舟楫弓矢臼杵之器。雖然，茍有其位而無其徳，雖欲有為不能也；茍有其徳而無其位，雖欲有為不可也。故古之帝王多矣，而能通其變、神而化之者幾何耶？仲尼以大聖之才，不得紹三王之業也，然聖人之心曷嘗一日而忘天下哉？故歷聘七十二君，無所用，老矣，退而修易作繋辭焉，然後易道彰明無餘蘊矣。此其功所以與伏羲文王同，而其澤百世不斬也。

Zhang Gen said: Just like Fuxi, Shen Nong, the Yellow Emperor, Yao, and Shun, they took inspiration from the Li hexagram, making nets and traps, and also invented plows and hoes, clothes, boats and rafts, bows and arrows, mortars and pestles. Although this is true, if one has the position but lacks the virtue, even if one wants to act, it cannot be done; if one has the virtue but lacks the position, even if one wants to act, it is not allowed. Therefore, although there have been many emperors in ancient times, how many truly understood the changes and subtly nurtured the people? Confucius, with his great talent, was unable to continue the legacy of the Three Dynasties' sages; yet the heart of a sage never forgot the world. Therefore, he traveled through the states, petitioned seventy-two kings, but was never appointed. When he grew old, he retired to compile the Yi and write the Great Treatise, thus making the way of the Yi clear and no longer obscure. This merit is why he can be ranked with Fuxi and King Wen, and his benefits have lasted for generations.

是以言崇高富貴必繼之以聖人，而論蓍龜之功獨在聖人之後也。然則不及圖書何耶？曰：首言兩儀生四象，四象生八卦，則圖書之功見矣，此聖人立言之深□，不可不考也。

Zhang Gen said: Therefore, the Great Treatise speaks of lofty wealth and honor, and immediately follows it with the sage; when it discusses the function of the yarrow stalks and tortoise shells, it places them after the sage. Someone asked: Then why is the Yellow River Chart and the Luo Writing not mentioned? The answer was: Since the beginning it has already said "the two principles give rise to the four images, the four images give rise to the eight trigrams," the function of the Yellow River Chart and the Luo Writing is already included within that. This is the profound meaning of the sage's words (here one character is missing), which cannot be overlooked.

序論五。兩儀生四象，四象生八卦，而圖書之功著，則八卦果圖書之成法，而四象果金木水火與六七八九之數歟？曰：若是則伏羲不足謂之聖，而五行先於天地也。葢伏羲之作易也，深探陰陽之本，而究太極兩儀四象之□矣，而未得所以顯之之方；俯仰以觀，逺近以取，盡類天下之象矣，而未得所以類之之體；於是則圖書之文有竒耦相生之義，而作畫卦之法焉，然後神明之徳可以通，而萬物之情有以類。故曰河出圖，洛出書，聖人則之；易有四象，所以示也。言揆其大法以為卦爻云爾。所謂金木水火之象與夫六九七八之數，皆後儒之妄也。

In the fifth section of the preface, someone asked: If "the two principles give rise to the four images, and the four images give rise to the eight trigrams," and the function of the Yellow River Chart and the Luo Writing lies within this, then are the eight trigrams really drawn according to the existing format of the Yellow River Chart and the Luo Writing, and are the four images really the five elements of metal, wood, water, and fire and the numbers six, seven, eight, and nine? The answer is: If that were true, Fuxi would not be worthy of being called a sage, and the five elements would have existed before heaven and earth. Probably when Fuxi created the Book of Changes, he had already deeply understood the fundamental nature of yin and yang, and thoroughly studied the principles of the Taiji, the two principles, and the four images (here one character is missing). He had not yet found a way to express them; he observed the heavens and the earth, and took images from near and far, having already classified all the phenomena of the world, but had not yet found a form to hold these classifications. Thus, from the patterns of the Yellow River Chart and the Luo Writing, he saw the meaning of the mutual generation of odd and even numbers, and thus created the method of drawing the trigrams. Only then could the divine virtue be fully expressed, and the forms of all things be properly categorized. Therefore, the Great Treatise says, "When the river produced the chart and the Luo produced the writing, the sage took them as models," and also says, "The Book of Changes has the four images, used to reveal," which simply refers to deducing the great principle and forming the trigrams and lines. As for the images of metal, wood, water, and fire and the numbers six, seven, eight, and nine, these are all mere speculations of later Confucian scholars.

然則所謂兩儀四象果何物耶？曰：易變為一，是謂太極，此道之所以包括天地五行之樞要而氣之母也。一氣初判，陰陽始分，輕清者上浮，重濁者下聚，故謂之二氣。二氣不交，變化不成，一騰一降，或左或右，更進迭退，斯有老少，故謂之象。儀者，陰陽之體；而象者，陰陽之用也。此天地五行所資以生化萬物而不窮者也，是謂神明之徳，此八卦之所由別也。

So what are the two principles (liang yi), the four images (si xiang)? The answer is: from the "Book of Changes" (Yi) transformation comes the "one" (yi), which is called the Supreme Ultimate (Tai Ji). It is the central point through which the Dao encompasses the heavens, the earth, and the Five Phases, and it is also the source of qi. When this single qi divides, yin and yang begin to separate. The light and clear rises upward, while the heavy and turbid settles downward, so it is called the two qi. If the two qi do not interact, transformation cannot occur; when they rise and fall, move left and right, and alternate in advancing and retreating, there is a distinction between the old and the young, so it is called the four images. The term "yi" refers to the essence of yin and yang, while "xiang" refers to their functions. This is the source from which the heavens, the earth, and the Five Phases generate and transform all things endlessly, which is called the virtue of the divine (shen ming de). The distinctions of the Eight Trigrams (bagua) arise precisely from this.

然兩儀四象其數六矣，而卦八皆成於三者何也？豈非所謂三極之象歟？曰：易固備三才之道矣，然方畫卦之始，取則於陰陽，之道未興也；及夫三畫既列，然後人道存乎其中爾。取則於陰陽而獨以三，何也？曰：經不云乎，陽卦多陰，陰卦多陽，其故何也？陽卦竒，陰卦耦。葢陰陽不併立，剛柔不併行，獨立亦不能以自生，獨行亦不能以自成。是故二儀以為主，四象以為輔，合而為乾坤，布而為六子。

Someone else asked: If two principles (yin and yang) are combined with four images, the total number is already six. Yet the Eight Trigrams are all composed of three lines. Why is this so? Is it not the so-called three fundamental principles? The answer was: The Book of Changes indeed contains the principles of the three elements (heaven, earth, and humanity), but when first drawing the trigrams, it was based only on yin and yang, and the principle of humanity had not yet emerged (there is a missing text here); only after the three lines were arranged did the principle of humanity become included within them. Another question was asked: If it was based on yin and yang, why specifically use three lines? The answer was: Has not the Great Treatise said: "Yang trigrams contain more yin lines, and yin trigrams contain more yang lines. Why is this so? Because the number of lines in yang trigrams is odd, and in yin trigrams it is even." Perhaps yin and yang cannot coexist, and hardness and softness cannot be used together; a single line cannot produce anything, and a single movement cannot accomplish anything. Therefore, the two principles are the main focus, the four images are the auxiliary, and together they form the trigrams of heaven and earth. When expanded, they become the six sons.

乾也者，純乎陽者也；坤也者，純乎陰者也。陽用事則為艮為震為坎，陰用事則為巽為離為兌，此乾坎艮震所以處乎東北也，而坤兌巽離所以處乎東南也，各從其類也。然則八卦皆始於一，立於兩，而成於三，此三才之象所以形乎。聖人必言於重卦後者，葢易至於重卦而後人道見故也。

Zhang Gen said: Qian is pure yang, and Kun is pure yin. When yang is dominant, it becomes Gen, Zhen, and Kan; when yin is dominant, it becomes Xun, Li, and Dui. This is why the trigrams Qian, Kan, Gen, and Zhen are placed in the Northeast, while Kun, Dui, Xun, and Li are placed in the Southeast. Each follows its own kind. Thus, the eight trigrams all originate from 'one', stand on 'two', and take form through 'three'. The image of the three elements is thus formed. The sages must wait until discussing the compound trigrams before mentioning the three elements, probably because the human aspect only becomes evident in the Book of Changes after the trigrams are compounded.

雖至於重卦而後人道見，然三畫之中三才之道已具矣。何則？兩儀者陰陽之合，而四象者陰陽之分也。自形名以觀之，陰陽之分不同；自太極以觀之，則陰陽又合有沖氣。是故少陽者，陰中之陽也；老陽者，陽中之陽也；少陰者，陽中之陰也；老陰者，陰中之陰也；而所謂兩儀，陰陽之沖氣也。

Zhang Gen said: Although the human aspect becomes evident only after the hexagrams are formed, the principle of the three elements is already present within the three lines. Why is that? The two principles are the union of yin and yang, and the four images are the division of yin and yang. From the perspective of form and name, after yin and yang are divided, they differ from each other; but from the perspective of the Supreme Ultimate, yin and yang reunite and contain a harmonious energy. Therefore, the young yang is yang within yin, the old yang is yang within yang, the young yin is yin within yang, and the old yin is yin within yin; and the two principles are precisely that harmonious energy between yin and yang.

惟沖氣然後可以生萬物，此八卦所以兩儀為主而四象輔之而已，猶人也。乾道成男，坤道成女，然皆負陰而抱陽，沖氣以為和。由是觀之，所謂卦皆具三才之道，豈不然乎？至於重卦，然後兩儀四象之體全，而所謂陰陽也、剛柔也、仁義也，隨所取而自足，夫是之謂三才之道備。嗚呼，沖氣者天地五行之本歟，萬物之祖歟！此三才所以謂之三極，而太極所以為三才之主也。

Zhang Gen said: Only with this harmonious and balanced energy can all things be generated; this is why the Eight Trigrams take the Two Principles as their foundation, and the Four Symbols merely serve as auxiliary elements, just like a human being. The Qian Trigram embodies the male principle, and the Kun Trigram embodies the female principle, yet both carry the Yin and embrace the Yang, relying on this harmonious and balanced energy to harmonize. From this we can see that the statement that each Trigram contains the Three Principles is indeed accurate. When the Trigrams are combined into compound Trigrams, the forms of the Two Principles and the Four Symbols are fully realized, and the concepts of Yin and Yang, hardness and softness, benevolence and righteousness, are naturally complete no matter which aspect is taken. This is called the complete realization of the Three Principles. Alas, this harmonious and balanced energy must be the fundamental essence of the Five Phases of Heaven and Earth, and the ancestor of all things. This is why the Three Principles are called "Three Extremes," and the Taiji is regarded as the master of the Three Principles.

雜說。開物成務，冒天下之道，如此而已，何謂也？言易之所以開物成務、冒天下之道，以天地之道而已，易無體故也。是故聖人以通天下之志，以定天下之業，以斷天下之疑。何則？萬物皆不離乎數故也。蓍之徳圓而神，知來也；卦之徳方以知，藏往也。聖人以卦藏往，預言天下之吉凶；以蓍知來，以開天下之惑。其開天下之惑如何？亦以六爻之辭而已。聖人以此洗心，退藏待其來而應之而已，其孰能與於此？

Zhang Gen asked: The "Great Treatise" says, "It opens up all things and accomplishes all affairs, encompassing all the principles under heaven, nothing more than this." What does this mean? The answer was: This means that the Book of Changes is able to open up all things and accomplish all affairs, and to encompass all the principles under heaven, relying only on the principles of heaven and earth. This is because the Book of Changes itself has no fixed form. The "Great Treatise" also says, "Therefore, the sage uses it to connect the hearts of people throughout the world, to establish the affairs of the world, and to decide the doubts of the world." Why is that? Because all things cannot escape this number. The virtue of the yarrow stalks is round and profound, referring to its ability to foresee the future; the virtue of the hexagrams is square and wise, referring to its ability to record the past. The sage uses the hexagrams to record the past, thus foreseeing the fortune and misfortune of the world; he uses the yarrow stalks to foresee the future, thus resolving the doubts of the people. How does he resolve the doubts of the people? It is only by means of the line statements of the six lines. The sage uses these to purify the mind, retreat and conceal them, and when affairs arise, he responds to them. Who else could do this?

古之聰明睿知神武而不殺者何也？非聰明睿知，固不足以藏往而知來。是通天下之志、定天下之業、斷天下之疑，天下服從而聽順之不知所以然，是以謂之神武也。是以明於天之道，察於民之故，是興神物以前民用。夫惟有聰明睿知之才、神武之徳，是以明於天之道、察於民之故，而且以蓍預言而以前民用也。葢不明於天道則不知蓍之可用，不察於民之故則不知蓍之不可不用。興神物、前民用，則聖人雖不出戶庭知天下之利害矣；雖千萬世之後聖人不作，民亦有所考矣，故曰聖人以此齊戒而為後世法。

The Great Treatise says that in ancient times, those who were wise and intelligent, possessed divine martial virtue, and did not resort to warfare were referring to those who had profound understanding and wisdom. Zhang Gen says: It is not merely wisdom and intelligence that enable one to comprehend the past and foresee the future. It is precisely because he could unify the hearts of all people, establish great undertakings, and resolve the doubts of the world that all people obeyed him without knowing why. Therefore, he was called "divine martial." The Great Treatise then says, "Therefore, he understood the principles of heaven, investigated the actual conditions of the people, and thus produced divine objects to guide the people before they could use them." Zhang Gen says: Only those who possess both the ability of wisdom and intelligence and the virtue of divine martial strength can understand the principles of heaven and investigate the actual conditions of the people, and use the yarrow stalks for divination to predict events, leading the people before they themselves can act. One who does not understand the principles of heaven would not know that the yarrow stalks can be used; one who does not investigate the actual conditions of the people would not know that the yarrow stalks should not be used. By producing divine objects and guiding the people before they can use them, the sage, even if he never left his home, could understand the benefits and harms of the world. Even if there were no sages for thousands of years, the people would still have a standard to follow. Therefore, the Great Treatise says, "The sage used these for his purification," establishing a rule for future generations.

夫闔戶謂之坤，闢戶謂之乾，至民咸用之謂之神，何謂也？此言六十四卦所以與民同患而民由之而不知者也，其本皆出於乾坤而已。是故易有太極，是生兩儀，何謂也？此言六十四卦所以生生之本也。是故法象莫大乎天地，此所以數也；變通莫大乎四時，此所以象也，所謂天地變化聖人則之也；垂象著明莫大乎日月，此八卦之所象也，故曰天垂象見吉凶聖人象之；崇高莫大乎聖人，此惟聖人有處崇高之勢，然後為此利天下事也，莫大乎此，興功以利民用也，故曰河圖洛書聖人則之。

The Great Treatise explains from "closing the door is called Kun, opening the door is called Qian" up to "the people all call it a god," which means what? Zhang Gen says: this refers to the reason why the sixty-four hexagrams can share in the hardships of the people and the people follow them without realizing it; their origin comes entirely from Qian and Kun. The Great Treatise says "therefore the Book of Changes has the Taiji, and the Taiji produces the two principles," which means what? This refers to the original source of the continuous generation of the sixty-four hexagrams. The Great Treatise says "there are no images more grand than heaven and earth," which refers to the aspect of numbers; "there are no transformations more comprehensive than the four seasons," which refers to the aspect of images, that is, what is said "heaven's changes, the sage imitates them"; "there are no bright lights more exalted than the sun and moon," which refers to the images taken by the eight trigrams, so it says "heaven reveals the images of things, showing good and evil, the sage takes the images from them"; "there are no lofty ones more exalted than the sage," which means only the sage can occupy the lofty position, then he can accomplish these benefits for the people, and there is nothing greater than this, which is to establish achievements for the benefit of the people, so it says "the Yellow River Chart and the Luo Writing emerged, the sage took them as models."

泰論。論曰：易本為乾坤，而六十四卦惟泰為君臣道合，此古人所以謂之千載一時，而治世不數得也。葢有君而無臣，有臣而無君，或有君臣而其志不相同，或志雖同而施為不合於天道，皆不足致天下於太平，此唐虞三代之盛所以後世不可跂及者也。

Zhang Gen discussed the Tai hexagram, saying: The Book of Changes originally takes Qian and Kun as its foundation, and among the sixty-four hexagrams, only the Tai hexagram represents the harmonious relationship between sovereign and minister. This is what the ancients called "a rare opportunity in a thousand years," meaning that a time of peace and prosperity is not common. Generally, there may be a wise ruler without capable ministers, or capable ministers without a wise ruler, or both ruler and minister may be present but with differing aspirations, or although aspirations are the same, their actions may not conform to the way of heaven. These situations are not sufficient to bring the world to peace. This is precisely why the age of Yao, Shun, and the Xia, Shang, and Zhou dynasties was so splendid, and later generations could not even reach it by stretching their necks.

何則？觀夫卦象爻彖之辭而其說可知，夫聖人所以為敎之意亦可見矣。其在卦曰小往大來吉亨，其在彖曰君子道長小人道消也，其在象曰后以裁成天地之道、輔相天地之宜以左右民，其在九二曰包荒用憑河、不遐遺、朋亡、得尚于中行，其在六五曰中以行願。此其大略。前聖後聖互相發明，以為萬世君臣之戒；廟堂之上不能鑑此以為治，而欲反天下於否塞、措天下於泰和者，未之有也。其要乃在乎皇極而已矣。請先明泰之說，然後論人事以合之。

Why is it said like this? Look at the Hexagram Statement, the Commentary on the Judgment, the Image Commentary, and the Line Statement of the Tai Hexagram, and you will understand this principle clearly. The intention of the sages in establishing their teachings will also become evident. The Hexagram Statement says, "Small things recede and great things come, which is auspicious and smooth." The Commentary on the Judgment states, "The way of the gentleman grows, while the way of the petty person declines." The Great Image Commentary says, "The sovereign regulates and completes the way of heaven and earth, assists and harmonizes with the suitability of heaven and earth, to protect the people." The Line Statement of the Second Line says, "It includes the chaotic and the desolate, dares to walk barefoot across the river, does not neglect distant people, does not form factions, and is worthy of the middle path." The Small Image Commentary of the Fifth Line says, "Achieving one's wishes by following the middle path." This is the general situation. The sages of past generations and those of later times have mutually explained these principles, serving as a mirror for all generations of officials and rulers. If on the imperial platform one cannot use these as mirrors for governing the country, yet wants to pull the world out of blockage and place it in the state of Tai and harmony, such a thing has never happened before. Its key lies only in the two characters "Huang Ji" (the Supreme Principle) mentioned in the "Book of Documents · Hong Fan." Please first explain the principle of the Tai Hexagram, and then discuss human affairs in relation to it.

老子曰：道生一，一生二，二生三，三生萬物，萬物負陰而抱陽，沖氣以為和。葢獨陰不生，獨陽不成，陰陽合而後萬物得，此天地交所以為泰，其在四時則春是已。聖人觀乎此，是以執其兩端而用其中於民：剛不過猛，柔不過寛，喜不過予，怒不過奪，施為注措以至一談一笑，無不循大中之道，而以偏黨已甚為戒。是以天下和平，災害不生，禍亂不作，五刑不用，兵革不試。

Zhang Gen said: The "Laozi" says, "The Dao gives birth to the One, the One gives birth to the Two, the Two gives birth to the Three, and the Three gives birth to all things. All things carry yin and embrace yang, relying on the harmonizing qi to be in balance." Basically, only yin cannot produce things, and only yang cannot accomplish tasks. When yin and yang meet, all things can find their proper place. This is the principle of the union of heaven and earth, which is called "Tai" (Peace). In terms of the four seasons, it corresponds to spring. The sage recognized this, so he acted like Shun, grasping both extremes and applying the middle way to the people. He was firm but not harsh, gentle but not lenient, joyful but not excessive in rewards, and angry but not excessive in taking away. From governance and policy to every word and expression, he followed the great middle way, treating partiality, factionalism, excess, and deficiency as prohibitions. Therefore, the world was peaceful, calamities did not arise, disorders did not occur, and the five punishments were not needed, nor was military force required.

方其時也，天不愛其地，道不愛其寶，人不愛其情，甘露降，醴泉湧，山出器車，河出馬圖，鳳凰麒麟在郊藪，何哉？本於人和而已。葢政和則人和，人和則氣和，氣和則形和，形和則聲和，聲和則發於言動、興于嗟嘆、形於歌詩、見於鼔舞，無非政和也，是以能感格天地之和氣。此之謂裁成天地之道、輔相天地之宜以左右民，夫是之謂小往大來。不然，此其施為亦少貶矣，君子小人可不辨乎？

Zhang Gen said: At that time, heaven would not be reluctant to show its grace, the earth would not be reluctant to reveal its treasures, and people would not be reluctant to express their sincere feelings. Sweet dew would descend, sweet spring water would flow out, natural chariots would appear in the mountains, and the Yellow River would produce a dragon horse bearing a map. Phoenixes and qilin would appear in the outskirts and marshes. Why is this so? The fundamental reason is "harmony among people." Generally speaking, when government affairs are harmonious, people's hearts become harmonious; when people's hearts are harmonious, the atmosphere becomes harmonious; when the atmosphere is harmonious, the forms become harmonious; when the forms are harmonious, the sounds become harmonious. When the sounds are harmonious, they are expressed in speech and actions, developed in sighs, manifested in songs and poetry, and shown in dances. All of these are manifestations of harmonious government affairs, thus able to communicate with the harmonious qi of heaven and earth. This is called "carving out the way of heaven and earth and assisting in their suitability to guide the people," which is also called "small things going away and great things coming." Without this, the effectiveness of governance would be reduced; how could the distinction between the virtuous and the petty be unclear?

夫君子小人之所以為異，正在夫中不中之間而已矣。是以皇建其有極，則能斂時五福，用敷錫厥庶民；而小人反是，則六極從之，而天下受其殃矣。故庶徵曰：五者來備，各以其敘，庶草繁廡；一極備凶，一極無凶。五者來備，非中和之謂歟？一極備、一極無，非過不及之謂歟？

Zhang Gen said: The difference between a gentleman and a petty person lies solely in whether they conform to the middle way or not. Therefore, the Book of Documents, Hong Fan, says that when a ruler establishes a great and upright standard, he can gather the five blessings and universally bestow them upon the people; whereas a petty person is exactly the opposite, and the six extreme misfortunes will follow, bringing calamity to the whole world. Therefore, in discussing the common phenomena in Hong Fan, it says: when the five climatic conditions - rain, sunshine, warmth, cold, and wind - are all present and in proper order, the hundred herbs will flourish; if one is excessive it will be ominous, and if one is entirely absent it will also be ominous. When the five are all present, is it not the middle harmony? When one is excessive or entirely absent, is it not excess or deficiency?

由是觀之，則六五之君非中以行願，不能以祉元吉；九二之臣非包荒用憑河、不遐遺、朋亡，不足以尚于中行。何則？人主之道不可以自為也，擇一相而已。得一相而謙虛退聽，禮貌而體下之，委任而責成功。一相不能獨治也，擇百官而任用，授之以政而已。其所與共政者皆賢，則政日治；其所用或一不肖，則政日亂。此統百官、均四海所以責之冢宰，而一相之職莫大於進賢退不肖也。

From this we can see that the ruler represented by the sixth line in the fifth position of the Tai hexagram, if he cannot realize his wishes by the middle way, will not thereby gain great good fortune; and the minister represented by the ninth line in the second position, if he cannot tolerate disorder, dare to walk across the river on foot, not neglect distant people, and not form factions for private gain, is unworthy of following the middle way. Why is this so? The way of a ruler does not lie in doing everything personally, but in selecting a good prime minister. Once a prime minister is obtained, the ruler should humbly listen to his advice, treat him with propriety, care for his subordinates, and entrust him with affairs, holding him accountable for results. Even a single prime minister cannot govern the world alone; his task is to select and employ officials, entrusting them with government affairs. If those who share in the administration are all capable, government affairs will gradually become orderly; but once an unworthy person is appointed, affairs will gradually deteriorate. This is why the Zhou Li assigns the responsibility of leading all officials and equalizing the four seas to the Grand Minister; and the duty of a prime minister is nothing greater than promoting the virtuous and dismissing the unworthy.

自非虛其心、平其意、擴其度、大其志，本之以忠恕而無作好惡於其間，又安能包荒用憑河、不遐遺、朋亡耶？不能如是，則所進者未必皆賢，則所謂賢者有不進；所退者未必皆不肖，則所謂不肖者有未退。夫如是，故讜言正論不聞，而阿諛順□是信，則舉措施設安能合於大中之道耶？故所因者或非善，所革者或非惡，利者或損之，害者或益之，如是而欲感人心而天下和平，莫可得也。此愁怨之所以日深，而水旱疾癘之所以不息，此不肖之所由致也。

Zhang Gen said: If one cannot be humble, sincere, broad-minded, and ambitious, and if everything is based on loyalty and tolerance without mixing in personal likes and dislikes, how can one be inclusive of the corrupt and daring enough to cross rivers, not neglecting distant people, and not forming factions? If one cannot do this, then those promoted may not all be virtuous, and true virtuous people may not be able to enter; those dismissed may not all be wicked, and true wicked people may not be able to be removed. In this way, the voices of the upright will not be heard, and instead, only flattery and obedience will be trusted. (The character here is missing.) Then how can the measures and actions conform to the great central way? Thus, what should be continued may not be good, and what should be abolished may not be bad; the beneficial may be reduced, and the harmful may be encouraged. In this way, how can one move people's hearts and bring peace to the world? This is the reason why sorrow and resentment grow day by day, and droughts, floods, and epidemics never cease. This is also the result of employing the unworthy.

是以古之建官，尊者謂之公，謂之孤，而其職則曰論道經，燮理陰陽，寅亮天地。所謂論道者，非是之謂極耶？故曰致中和，天地位焉，萬物育焉。治至於此，則君享其功，臣獲其報，民受其利，社稷日安，家益固，此之謂天下盛福，豈不偉歟？故先聖贊之曰：包荒得尚于中行，以光大也。此與詩南山有臺、嘉樂得賢之詩言家之光同意，然則聖人之敎豈不了然明白歟？

Zhang Gen said: Therefore, in ancient times, when officials were appointed, the most esteemed were called "San Gong" (Three Dukes), and the next in rank were called "San Gu" (Three Ministers), and their duties were "to discuss the Way, govern the state, regulate yin and yang, and illuminate heaven and earth." The phrase "govern the state" is missing in the original text. What is meant by "discussing the Way"? Is it not precisely this "extreme" (ji)? Therefore, the "Zhongyong" says, "When the middle and harmony are achieved, heaven and earth each occupy their proper place, and all things receive cultivation and growth." When governance reaches this level, the sovereign enjoys his achievements, the ministers receive their rewards, the people benefit, the state grows more stable day by day, and the country becomes increasingly secure. This is called the great blessing of the world, is it not? Therefore, the ancient sages praised in the "Xiaoxiang" that "by embracing disorder and aligning with the middle path, the heart is bright and vast." This is the same meaning as the poems in the "Shijing" such as "Nanshan You Tai" and "Jiale," which praise the virtue of the worthy and extol the glory of the state. Thus, the teachings of the sages are not clearly evident?

而後世一切欲徇一己之私，不恤天下之公道，而欲馴致於泰，其可得歟？夫以聖賢相遇、秉持中道，猶有無平不陂、城復于隍之戒，況不恤天下之公道而欲常保其福祿，不可得也。嗚呼，制治於未亂，保於未危，周公於制禮作樂之後，由敕在位之臣曰：以公滅私，民其允懐。蓋聖人之意深矣。故曰欲為君盡君道，欲為臣盡臣道，二者皆法堯舜。此之不恤，而區區唐虞是襲，此古人之所以有天下事不如意者十常八九之嘆，非大人孰能膺千載之運乎？

Zhang Gen said: But later generations only want to follow their own private desires, ignoring the public justice of the world, yet hope to gradually reach the state of Tai, is this possible? Even if a sage king and virtuous minister meet and jointly uphold the middle way, there are still warnings such as "there is no level road that remains straight without tilting" and "the collapse of the city wall returns to the moat." How much more so if one completely ignores the public justice of the world and yet wants to maintain long-term blessings and happiness, which is absolutely impossible. Alas! To deal with problems before they arise and to ensure safety before danger comes; after Zhou Gong completed the rites and music, he still warned the officials in power that "only by eliminating private interests with public spirit can the people truly be loyal." The intention of the sages is indeed profound. Therefore, Mencius said: If one wishes to be a ruler, one should fulfill the duties of a ruler; if one wishes to be a minister, one should fulfill the duties of a minister. Both should take Yao and Shun as examples. If one is unwilling to put effort into these matters, yet only pays lip service to the names of the Tang and Yu dynasties, this is why ancients lamented that "nine out of ten things in the world are not to one's liking." If it is not a great person, who could shoulder such a rare opportunity in history?