The Middle Trust Hexagram

（兌下　巽上）中孚：豚魚吉，利涉大川，利貞。四時有節，故萬物信之而各獲生成；數度德行有節，故天下信之而成其感應。孚者，感應契合之謂；中者，感應契合之源也。由中而感，故由中而應，如豚魚之拜風，彼豈有安排佈置、思議測度也哉。中孚而能若豚魚拜風，則吉矣。然欲致此道，則利涉大川，而又利貞。蓋不涉川，不足以盡天下之至變；不利貞，不足以操天下之至恆。不涉川，則不能以境煉心而致用；不利貞，則不能以理融事而立本也。

The hexagram of Zhong Fu is composed of the lower trigram Dui (Lake) and the upper trigram Xun (Wind). The hexagram statement says: When sincerity and trust extend even to ignorant creatures like young pigs and fish, it is auspicious; it is favorable to cross a great river and to maintain uprightness. Zhi Xu explains: The lower trigram represents the principle of regulation, with the four seasons having their proper order, so all things trust it and each can grow and mature. Rituals, laws, and virtue are regulated, so the world trusts them and achieves mutual response. "Fu" means mutual response and harmony; "Zhong" refers to the source of such response. From the center, there is feeling, hence also response from the center. It is like young pigs and fish leaping in the wind to indicate the coming of the wind; where is there any arrangement or calculation on their part? When sincerity and trust are as natural as the pigs and fish responding to the wind, it is auspicious. However, to reach this level, one must also find it favorable to cross a great river and to maintain uprightness. Because without crossing a great river, one cannot experience the most extreme changes in the world; without maintaining uprightness, one cannot grasp the most constant principles. Without crossing a great river, one cannot use the realm to refine the mind and put it into practice; without maintaining uprightness, one cannot use principle to integrate affairs and establish a foundation.

彖曰：中孚，柔在內而剛得中，說而巽，孚乃化邦也。豚魚吉，信及豚魚也；利涉大川，乘木舟虛也；中孚以利貞，乃應乎天也。合全卦而觀之，二柔在內，則虛心善順，毫無暴戾之私；分上下而觀之，兩剛得中，則篤實真誠，毫無情慾之雜。兌悅則感人以和，巽順則入人必洽，故邦不祈化而自化也。信及豚魚，猶言信若豚魚。蓋人心巧智多而機械熟，失無心之感應，不及豚魚之拜風者多矣，故必信若豚魚，而後可稱中孚也。巽為木，為舟，浮於澤上，內虛而木堅，故能無物不載，無遠不達。

The Commentary on the Judgment says: In the卦 of Zhongfu, the yin and flexible lines are within while the yang and strong lines are in the middle, the lower part is joyful and the upper part is harmonious, so this sincerity can move the states. Sincerity reaching even to a piglet and a fish is auspicious, meaning sincerity has reached even to the level of a piglet and a fish; it is suitable for crossing a great river, meaning riding on a wooden boat whose hull is hollow; sincerity and suitability for upholding the correct path is in accordance with the heavenly way. - Zhixu's explanation: Viewing the entire hexagram, the third and fourth yin lines are in the middle, which means being open-hearted and good at yielding, with no trace of fierce private desires; viewing the upper and lower trigrams separately, the second and fifth yang lines each occupy the central positions, meaning being solid and sincere, with no trace of emotional impurities. The joy of Dui can move people with harmony, and the flexibility of Xun can penetrate deeply into people's hearts and certainly lead to harmony, so the states do not need to seek to be moved by sincerity, they are moved by it naturally. "Sincerity reaching even to a piglet and a fish" is like saying sincerity is as simple as a piglet and a fish. Human minds are full of cunning and skill, and have become adept at calculation, having already lost the natural response without intention, which is far less than that of a piglet and a fish; therefore, one must be as sincere as a piglet and a fish to be worthy of being called "Zhongfu." In the "Sayings on the Trigrams," Xun is both wood and a boat, floating on the marshy water, with an empty interior and solid wood, so it can carry anything and reach anywhere.

人之柔在內如虛舟，剛得中如堅木，斯可歷萬變而無敗也。夫中孚即天下之至貞，惟利貞乃成中孚，此豈勉強造作所成，乃應乎天然之性德耳。試觀颶風將作，豚魚躍波，魚何心於感風，風何心於應魚，蓋其機則至虛，其理則至實矣。吾人現在一念心性亦復如是：不在內，不在外，不在中間，不在過去，不在現在，不在未來，覓之了不可得，可謂至虛。

Human yin is within, like the hollow part of a boat; human yang is in the center, like solid wood: only then can one endure all changes without failure. Zhongfu is the most pure "Zhen" in the world, and only by upholding correctness can Zhongfu be achieved; this is not something forced or artificial, but simply following the natural inherent virtue. Observe when a typhoon is about to arise, little pigs and little fish all leap out of the water: how could the fish have the mind to sense the wind? How could the wind have the mind to respond to the fish? This shows that their ability to sense is extremely subtle, yet the principle behind it is extremely real. He then turned this principle to the contemplation of the mind: our present moment of mind nature is exactly like this. The "Lengyan Jing" investigates the location of the mind, saying it is not inside, not outside, and not in the middle; when examining past, present, and future, it is not in the past, not in the present, and not in the future. Searching for it in this way, one ultimately finds nothing—this can be called "ultimate emptiness."

天非此無以為覆，地非此無以為載，日月非此無以為明，鬼神非此無以為靈，萬物非此無以生育，聖賢非此無以為道，體物而不可遺，可謂至實。夫十方三世之情執本虛，而心體真實，決不可謂之虛；天地萬物之理體本實，而相同幻夢，決不可謂之實。是故柔與剛非二物，內與中非二處也。知乎此者，方可名貞，方可涉川，方信及豚魚而吉矣。

But heaven cannot cover without it, earth cannot bear without it, sun and moon cannot shine without it, ghosts and spirits cannot be effective without it, all things cannot be born without it, and sages and virtuous persons cannot attain enlightenment without it; it is the fundamental essence of all things, without which nothing is left out—this can be called "the most real." The attachments of all beings in the ten directions and three ages are originally empty, yet the nature of the mind is real, and it cannot be said to be empty alone; the essential principles of heaven and earth and all things are originally real, yet their forms are like illusions, and it cannot be said to be real alone. Therefore, softness and hardness are not two separate things, and "inner" and "middle" are not two different places. Only those who understand this are fit to say "constancy," can cross great rivers, and can attain good fortune by being sincere even to a piglet and a fish.

象曰：澤上有風，中孚。君子以議獄緩死。澤感而風應，風施而澤受，隨感隨應，隨施隨受，此中孚之至也。君子知民之為惡也，蓋有出於不得已者焉，如得其情，則哀矜而勿喜，故於獄則議之，功疑惟重，罪疑惟輕也；於死則緩之，與其殺不辜，寧失不經也。如此，則殺一人而天下服，雖死不怨殺者矣。

The Great Image Commentary says: Wind over marsh, this is the Zhongfu hexagram; the gentleman takes this as a model, carefully examining cases and leniently handling capital punishment. - Zhi Xu explains: When the marsh is moved, the wind responds; when the wind acts, the marsh receives: responding to feeling as it arises, receiving as it is applied, this is the ultimate of Zhongfu. The gentleman knows that people committing evil often have unavoidable hardships; as Confucius said, if the truth is ascertained, one should show compassion and not be pleased with oneself. Therefore, cases should be examined repeatedly, following the principle from the Book of Documents, the Great Yu谟: when there is doubt about rewards, give more; when there is doubt about punishment, give less; capital punishment should be handled leniently, rather than killing the innocent, even if it means bearing the reputation of not following the law. In this way, killing one person brings peace to the world, and the person killed, though dead, does not resent the one who killed him.

初九：虞吉，有他不燕。象曰：初九虞吉，志未變也。君子戒慎乎其所不睹，恐懼乎其所不聞，皆是向一念未生前下手，即本體即功夫，即功夫即本體，故能遁世不見知而不悔，而天地位焉，萬物育焉，所謂闇然而日章者也。才起一念，則名為他，則志變而不燕矣。小人而無忌憚，行險徼（行亍+幸），皆從此一念構出，可不虞之於初也哉。中孚以天地萬物為公，若專應六四，便名有他。

The line statement for the first line (Initial Nine) says: If one carefully considers beforehand, it is auspicious; if there is another thought, one will not be at peace. The Small Image Commentary says: The initial nine achieves auspiciousness through careful consideration because the mind has not yet changed. Zhu Xi explains: The Doctrine of the Mean says that a gentleman is cautious in what others cannot see and fearful in what others cannot hear. These are actions taken before a thought has even arisen. The essence is the practice, and the practice is the essence, so one can retreat from the world and remain unknown without regret, thus allowing heaven and earth to be in their proper places and all things to flourish. This is what the Doctrine of the Mean calls 'dark but gradually becoming bright'—appearing dark on the outside but shining more and more within. When a thought arises, it is called 'another thought'; once the mind changes, one becomes restless. Small people act recklessly and take risks to seek profit, all stemming from this single thought. Zhongfu (Faithfulness) is impartial to heaven, earth, and all things. If one focuses only on the sixth line four, that is called 'having another thought.' (The original text used a combination of radicals to represent the character 'xìng' (favorable), which is recorded here as it originally appeared.)

九二：鳴鶴在陰，其子和之；吾有好爵，吾與爾靡之。象曰：其子和之，中心願也。剛得中而居二陰之下，此正闇然日章者也。鶴鳴子和，感應並出於天然，豈有安排勉強，故曰中心願也。子無專指，但取同德相孚之人。

The line statement of the second line says: A crane calls in the shade of a tree, and its kind responds; I have a good cup of wine, and I share it with you. The small image commentary says: The kind responds to it, expressing a sincere wish. —— Zhixu explains: The second line, with a strong yang and centered, is situated below two yin lines, representing a person whose exterior appears dull but whose brilliance becomes increasingly evident. When the crane calls, its kind responds, and this mutual response arises naturally, without any arrangement or coercion. Therefore, the small image commentary says, "a sincere wish." The term "zi" in the line statement does not refer specifically to a single person, but rather denotes those who share the same virtue and trust each other.

六三：得敵，或鼓或罷，或泣或歌。象曰：或鼓或罷，位不當也。若以卦體合觀，則三與四皆所謂柔在內者也；今以諸爻各論，則六三陰不中正，為兌之主，本應上九，而彼方登天獨鳴，不來相顧，近得六四，敵體同類。故有時欣其所得，則或鼓；有時怨其所應，則或罷；有時遙憶上九，則或泣；有時且娛六四，則或歌。皆由無德，不能當位故也。

The line statement for the third line says: encountering an equal opponent, sometimes beating drums and advancing, sometimes stopping and resting, sometimes weeping, sometimes singing. The Small Image Commentary says: beating drums and stopping alternately, because the position is improper. —— Zhixu's explanation: if we consider the entire hexagram, the third and fourth lines both belong to the 'softness within' mentioned in the Commentary on the Judgment. However, when considering each line separately, the sixth line in the third position is a yin line that is neither central nor upright, and it is the main line of the lower trigram Dui. It originally corresponds with the ninth line at the top, but the ninth line is only going upward alone, not turning back to care for it. Nearby, it meets the sixth line in the fourth position, which is also a yin line and an equal opponent. Therefore, when it is happy about its gains, it beats drums; when it is resentful about the corresponding line not responding, it stops; when it thinks of the ninth line at the top from afar, it weeps; and when it enjoys entertainment with the sixth line in the fourth position, it sings. All of this is because it lacks virtue and cannot hold its position.

六四：月幾望，馬匹亡，無咎。象曰：馬匹亡，絕類上也。柔而得正，陰德之盛者也，故如月幾望焉。六三妄欲得我為匹，我必亡其匹，絕其類，乃上合於天地萬物為公之中孚而無咎也。九五：有孚攣如，無咎。象曰：有孚攣如，位正當也。陽剛中正，居於尊位，德位相稱，天下信之，攣如而不可移奪者也。然亦止盡中孚之道而已，豈有加哉，故但曰無咎。亦猶圓滿菩提歸無所得之旨歟。

The statement of the fourth line says: The moon is about to be full but not yet fully round; losing the companion horse, there is no blame. The Small Image Commentary says: Losing the horse is to cut off the connection with the same kind and to follow upward. -- Zhixu explains: The fourth line, being yin and in the correct position, is the line of greatest yin virtue, so it is like the moon about to be full. The sixth line tries to entice me into a relationship, but I must reject this relationship and cut off such connections in order to align upward with the middle sincerity of embracing all things in heaven and earth without blame. The statement of the fifth line says: Holding sincere heart and firmly holding the people's hearts, there is no blame. The Image Commentary says: Having sincerity and holding the people's hearts is because its position is correct and appropriate. -- Zhixu explains: The fifth line is yang and in the center, in the honorable position, with virtue and position in harmony, so the whole world trusts it, and the people's hearts are tightly bound and cannot be shaken. However, it is only fulfilling the way of middle sincerity to the fullest, so where could there be anything more? Therefore, the line statement only says 'no blame.' -- He then compares it with Buddhist teachings: This is just like what the Lengyan Sutra says, 'Perfect Bodhi, return to nothing gained' -- meaning that when one attains perfect enlightenment, there is no meaning of having gained anything extra.

上九：翰音登于天，貞凶。象曰：翰音登于天，何可長也。剛不中正，居巽之上、卦之終，自信其好名好高情見，而不知柔內得中之道者也。如雄雞舍其牝而登鳴於屋，已為不祥，況欲登天。天不可登，人必以為怪而殺之矣，何可長也。

The line statement of the upper ninth line says: The sound of the rooster reaches up to heaven, and guarding this is ominous. The small image commentary says: The sound of the rooster reaches up to heaven, how can this last long? Zhu Xiu explains: The upper ninth line is yang but not central or proper, residing at the top of the upper trigram Xun and at the end of the entire hexagram. It only relies on its own desire for fame and high status, but does not understand the principle of "yin within and yang in the center." This is like a rooster abandoning its hen and crowing on the roof. It is already an ominous sign, and how can it want to crow up to heaven? Heaven cannot be reached, so people will certainly regard it as strange and kill it. How can it last long?

（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。君子之制數度、議德行也，使其節如天地四時，則豚魚亦信之矣，夫豈有過也哉。自其不能應乎天者，以有他而不燕，故過或生焉。然過從求信而生，過則小矣。過生而聖賢為之補偏救弊，如行過乎恭、喪過乎哀、用過乎儉之類，未免矯枉過正，此亦所謂小過也。夫求信而成小過，其過可改也，故亨；矯枉而為小過，其過可取也，故亨。

The lower trigram is Gen (Mountain) and the upper trigram is Zhen (Thunder), forming the hexagram Xiao Guo (Minor Excess). The hexagram statement says: "It is smooth, appropriate to maintain correctness; suitable for small matters, not for great ones. A flying bird leaves a single call; it is not suitable to go upward but to go downward, which brings great good fortune." Zhixu explains: A gentleman establishes rites and regulations, evaluates virtue and measure, if he can make these standards as appropriate as heaven and earth and the four seasons, then even a piglet and a fish would be convinced, how could there be any fault? It is only because some people cannot follow the way of heaven, as the initial line of Zhong Fu (Sincerity) says, "having another thought but not resting," that faults arise from this. However, this kind of fault arises in the process of seeking sincerity, so it is not great. Once the fault has arisen, the sages and virtuous ones correct it, for example, the following words in the Xiao Xiang (Small Image) mention excessive reverence in conduct, excessive mourning in mourning, and excessive frugality in expenditure, which are somewhat overcorrecting, and this is called "minor excess." A minor excess arising from seeking sincerity, the fault can be corrected, so it is smooth; a minor excess arising from correcting the deviation, the fault is acceptable, so it is also smooth.

然必要於得正而已矣。貞則小過便成無過，不貞則小過將成大過。是故當小過時，但可為小事以祈復於無過之地，不可更為大事以致釀成不測之虞。譬如飛鳥已過，遺我以音，不宜上而宜下：上則音啞而我不得聞，下則音揚而我得聞之。得聞鳥音，以喻得聞我過而速改焉，則復於無過之地，過小而吉乃大矣。

However, in the end, it all comes down to 'correcting the right path.' By adhering to the right path, a minor mistake becomes no mistake at all; but if one does not adhere to the right path, a minor mistake will become a major one. Therefore, when a minor mistake occurs, one should only do small things and hope to return to a state without mistakes. One should not engage in great matters, which could lead to unforeseen calamities. For example, a bird has already flown past my head, leaving behind a call. It is not suitable to fly upward, but rather downward: if it flies upward, its sound is suppressed by the wind and I cannot hear it; if it flies downward, its sound rises and I can hear it. Being able to hear the bird's call is used as a metaphor for being able to hear others point out my mistakes and quickly correct them. In this way, one returns to a state without mistakes—though the mistake was small, the good result obtained is great.

彖曰：小過，小者過而亨也。過以利貞，與時行也。柔得中，是以小事吉也。剛失位而不中，是以不可大事也。有飛鳥之象焉。飛鳥遺之音，不宜上宜下大吉，上逆而下順也。

The Commentary on the Judgment says: The hexagram of "Small Crossing" refers to crossing over in small matters. Because it is only in small matters that there is crossing over, it remains smooth and favorable. "Crossing over with benefit and uprightness" means that such crossing over must be in accordance with the right path, and the prerequisite for being in accordance with the right path is to act in harmony with the current situation. In this hexagram, the yao of the flexible lines are in the central position - in Yi studies, this is called "getting the center," meaning that the yao is in the middle position of the upper trigram or the lower trigram, neither leaning one way nor the other - so doing small things is favorable. The strong lines are in improper positions and not in the central position, so they are not suitable for doing great things. The overall shape of the hexagram also contains the image of a flying bird. A flying bird passes by and leaves a sound, it is favorable to fly downward rather than upward, thus achieving great good fortune, because flying upward is against the wind, while flying downward is with the wind.

小者即小事。小事有過，故仍不失其亨。設大者過，則必「利有攸往」乃亨矣。惟與時行，故雖過不失其貞。彖但言貞，傳特點出「時行」二字，正顯時當有過，則過乃所以為貞。倘不與時行，雖強欲藏身於無過之地，亦不名為貞也。且人有剛柔二德：任大事則宜用剛，處小事則宜用柔。今此卦柔得其中，得中則能與時行，故小事吉；剛失位而不中，不中則不能與時行，故不可以大事。

Zhi Xu explained: "Small" refers to minor matters. When there is an excess in minor matters, it still does not lose its smoothness; but if there is an excess in major matters, then one must follow the "favorable to go" of the Great Excess hexagram in order to achieve smoothness. This is because it is an excess that follows the trend of the time, so although there is an excess, it does not lose its correctness. The hexagram statement only mentions "uprightness," but the commentary on the judgment specifically points out "following the time," which is meant to clarify that when the trend of the time calls for an excess, this excess itself is maintaining correctness. If one does not correspond with the trend of the time, even if one forcefully hides oneself in a place without fault, it cannot be considered uprightness. Moreover, people have two kinds of virtues: strength for major matters and gentleness for minor matters. For major matters, one should use strength, and for minor matters, one should use gentleness. In this hexagram, the gentle line is in the central position, and being in the center allows it to follow the trend of the time, hence it is favorable for minor matters. However, the strong line is in an inappropriate position and is not in the center, and not being in the center prevents it from following the trend of the time, hence it cannot handle major matters.

且卦體中二陽爻如鳥之背，外各二陰如舒二翼，有似飛鳥之象。鳥若上飛，則風逆而音啞；鳥若下飛，則風順而音揚也。錢啟新曰：大過，大者過也，曰剛過而中；小過，小者過也，曰柔得中。其所謂過，皆有餘之謂。大成其大，如獨立遁世等事；小成其小，如過恭過哀過儉等事。初不是過剛過柔，更不是過中。故大過之後，受之以坎離之中；小過之後，受之以既濟未濟之中。君子以天下與世論，須是大過；以家與身論，須是小過。大過以剛大有餘為用，剛中之能事；小過以柔小有餘為用，柔中之能事。剛中又巽兌二柔之用，柔中又震艮二剛之用，都不是過中之過。又匪專以坎為剛中，離為柔中，故隨小大而皆亨。

Looking at the structure of the hexagram: the two central yang lines resemble the back of a bird, while the two yin lines above and below represent its spread wings, thus forming the image of a flying bird. If the bird flies upward, the wind is against it, and its call is muffled; if it flies downward, the wind is with it, and its call is clear. The Ming Dynasty scholar Qian Qixin (also known as Yi Ben) said: "Da Guo" refers to a great one surpassing boundaries, and the "Commentary on the Judgment" calls it "Yang exceeds the center"; "Xiao Guo" refers to a small one surpassing boundaries, and the "Commentary on the Judgment" calls it "Yin attains the center." The "exceeding" mentioned in both cases refers to "excess." Greatness achieving greatness, such as solitary and independent conduct or withdrawing from the world, and smallness achieving smallness, such as excessive respect, excessive sorrow, or excessive frugality. They are not really excessive in Yang or Yin, nor have they exceeded the center. Therefore, after "Da Guo" comes "Kan" and "Li," which represent the "center"; after "Xiao Guo" comes "Ji Ji" and "Wei Ji," which also represent the "center." In terms of the world and the times, a gentleman should be great in exceeding; in terms of family and self, a gentleman should be small in exceeding. "Da Guo" uses excess in Yang as its function, which is the skill of Yang in the center; "Xiao Guo" uses excess in Yin as its function, which is the skill of Yin in the center. Within Yang in the center, there are the two Yin hexagrams Xun and Dui; within Yin in the center, there are the two Yang hexagrams Zhen and Gen. These are not the kind of "exceeding" that goes beyond the center. Nor can Kan be regarded solely as Yang in the center or Li solely as Yin in the center. This is why, whether the exceeding is great or small, it can be smooth and successful.

象曰：山上有雷，小過。君子以行過乎恭，喪過乎哀，用過乎儉。吳草廬曰：恭以救傲，哀以救易，儉以救奢，救其過以補其不足，趣於平而已，所謂時中也。項氏曰：曰行、曰喪、曰用，皆見於動，以象震也；曰恭、曰哀、曰儉，皆當止之節，以象艮也。

The Great Image Commentary says: Thunder resounding on a mountain, this is the hexagram of Small Crossing. The gentleman takes this image as a model, in daily conduct preferring excessive reverence, in mourning preferring excessive sorrow, and in expenditure preferring excessive frugality. The Yuan dynasty scholar Wu Caolou (whose name was Cheng) said: Reverence is used to cure arrogance, sorrow is used to cure negligence and carelessness, and frugality is used to cure extravagance; using this side's 'excess' to compensate for that side's 'deficiency' is merely to return to the mean, which is called 'timeliness and the mean' — following the situation to take the middle path. The Song dynasty scholar Xiang Anshi said: 'Acting,' 'mourning,' and 'expenditure' all manifest in action, taking the image of the upper trigram Zhen, because Zhen's trigram virtue is movement; 'reverence,' 'sorrow,' and 'frugality' are all aspects that should be restrained, taking the image of the lower trigram Gen, because Gen's trigram virtue is stillness.

初六：飛鳥以凶。象曰：飛鳥以凶，不可如何也。陰不中正，上應九四，宜下而反上者也，凶決不可救矣。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。設欲上進，則必過九四之祖，遇六五之妣。然兩陰不相應，而六二陰柔中正，居於止體，故不復上及六五之君，但遇其九四之臣，以知九四雖臣，而實有德，決不可過故也。二與四同功而異位，故有相遇之理。太公避紂而遇文王，此爻似之。九三：弗過防之，從或戕之，凶。象曰：從或戕之，凶如何也。重剛不中，而應上六，如鳥身不能為主，反隨翼而高飛。既弗肯過防閒之，必有從而戕之者矣，其凶何如。

Initial Line: A flying bird flying upward incurs misfortune. The Small Image Commentary says: The flying bird causes misfortune, which is unavoidable. Zhixu explains: Initial Line is a yin line, neither in the center nor in the proper position, yet it corresponds to Nine in the Fourth. This is someone who should go downward but instead goes upward, so the misfortune is absolutely unavoidable. Second Line: It passes over the grandfather and meets the grandmother; it does not overstep the sovereign, only meeting a minister, thus there is no fault. The Image Commentary says: 'Not reaching the sovereign,' meaning a minister must not overstep. He explains: Second Line, if it wishes to advance upward, must pass over Nine in the Fourth, the 'father,' and meet Six in the Fifth, the 'mother.' However, Six in the Fifth and Second Line are both yin lines, and two yin lines do not correspond. Second Line itself is yin and moderate, located in the lower trigram Gen, which represents 'stopping.' Therefore, it does not seek further the sovereign in the upper trigram, but only meets Nine in the Fourth, the minister. Because it knows that although Nine in the Fourth is in the position of a minister, it actually has virtue, and must not be passed over. Second Line and Fourth Line have the same duties in the hexagram but different positions, so they have the principle of mutual meeting. Jiang Taigong avoided King Zhou and met King Wen of Zhou, which is similar to this line. Third Line: It does not add an extra layer of defense, and following Upper Six may result in being harmed, thus misfortune. The Image Commentary says: Following and being harmed, how severe is the misfortune. He explains: Third Line, with a yang line in a yang position, is strong and not in the center, yet corresponds with Upper Six. It is like a bird that cannot control its own body, but follows its wings upward. Since it does not add an extra layer of defense, it is certain to be harmed by those who follow, how severe is the misfortune.

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。九三信其剛正，自以為無咎者也，乃弗防而致戕；九四居位不當，自知其有咎者也，乃周公許其無咎，何哉？蓋人惟自見有不足處，方能過於省察。堯舜其猶病諸，文王望道未見，孔子五十學易，伯玉寡過未能，皆此意耳。四與初應，故弗過而遇之。但使初來聽命於四，則四為主而無咎；設使四往聽命於初，則初反為主，喜上而不喜下，初得凶，而四亦甚厲矣，故必戒而勿用，須是永守其不宜上宜下之貞，乃可長也。

Nine in the Fourth: There is no fault, and one does not need to be overly cautious and can naturally meet with favorable circumstances. Going forward would bring danger and caution is required; it is not advisable to take action, and one must maintain a steady adherence to the right path. The Small Image Commentary says, "Not exceeding and meeting," because the position of Nine in the Fourth is inappropriate; "Going forward brings danger and must be guarded against," indicates that continuing in this way will not last long. Qingyi's explanation: Nine in the Third is confident in its own strength and uprightness, believing it will not have faults, but fails to take precautions and thus incurs harm. Nine in the Fourth is in an inappropriate position, yet it recognizes its fault, and the Duke of Zhou, when composing the Line Statement, actually grants it "no fault." Why is this so? Because a person only becomes particularly careful when they recognize their own shortcomings. Even Yao and Shun had concerns about their own inadequacies. King Wen was still seeking the Way without having fully grasped it, Confucius was still studying the Book of Changes at fifty, and Qu Boyu wanted to commit fewer faults but realized he still fell short. These all express the same idea. Nine in the Fourth corresponds with Six at the Beginning, so it does not need to be overly cautious and can naturally meet with favorable circumstances. If Six at the Beginning comes up and obeys Nine in the Fourth, then Nine in the Fourth is in the leading position and there will be no fault. But if Nine in the Fourth were to obey Six at the Beginning, then Six at the Beginning would be in the leading position. Since Six at the Beginning is always eager to go upward and not downward, it would bring misfortune, and Nine in the Fourth would then be in great danger. Therefore, one must be cautious and not take action, and must maintain a long-term adherence to the correct path of "not going upward, but going downward," in order to sustain itself.

六五：密雲不雨，自我西郊，公弋取彼在穴。象曰：密雲不雨，已上也。陰柔不正，下無應與，雖為天下共主，膏澤不下於民，如雲自西郊，雖密不雨者焉。乃使九四之公，坐收下位群賢，如弋彼在穴而不費力。蓋由六五之已上，違於不宜上宜下之貞故也。此如紂不能用太公，反使文王取之。

Six Five: Thick clouds gather but do not rain; the clouds come from the western outskirts. The king uses arrows tied with cords to shoot at the game hiding in the cave. The Small Image Commentary says: The thick clouds do not rain because Six Five has risen too high. Qingyi's explanation: Six Five is yin and not in the proper position, and there is no corresponding support below. Although it is the sovereign of the world, its grace does not reach the people. It is like clouds gathering from the western outskirts, which are dense but do not bring rain. As a result, Nine Four, the 'public', easily gathers the virtuous talents below, like shooting at game in a cave with ease. This is because Six Five has occupied a high position and continues to rise, going against the proper way of 'not being suitable to go up, but suitable to go down'. This is similar to King Zhou not employing the Grand Marquis Jiang but allowing King Wen to invite him away.

上六：弗遇過之，飛鳥離之，凶，是謂災眚。象曰：弗遇過之，巳亢也。下應九三，而陰居動體卦極，方與初六鼓翰奮飛，故弗遇九三，而竟過之，一切飛鳥皆悉離之，遺群獨上，身死羽落而後已。其凶也，蓋天擊之，故曰災眚；其災也，實自取之，故曰已亢。桀紂亡國，亦僅失其不宜上宜下之貞所致而已，豈有他哉？設肯行過乎恭，喪過乎哀，用過乎儉，何以至此。

The sixth line at the top says: It refuses to meet and instead goes straight ahead, like a flying bird leaving the flock, resulting in misfortune. This is called calamity from heaven and man. The Small Image Commentary says: It refuses to meet and goes straight ahead because it has reached the extreme of excess. Qingyi's explanation says: The sixth line at the top is in correspondence with the ninth line in the third position, but it is a yin line located in the upper trigram Zhen, which is the trigram of movement, and it is at the highest position of the entire hexagram. It is thus in harmony with the first line at the beginning, and together they spread their wings to fly high. Therefore, it refuses to meet with the ninth line in the third position and passes it by. As a result, all the flying birds leave it, and it abandons its flock to go upward alone, until it dies and its feathers fall off. This misfortune seems as if heaven is striking it, so it is called 'calamity'. But this calamity is actually self-inflicted, so the Small Image Commentary says it 'has reached the extreme of excess'. The fall of Xia Jie and Shang Zhou was not due to any other reason, but only because they lost the correct way of 'not going up but going down'. How could they have fallen to this state if they had been overly respectful in their actions, overly sorrowful in mourning, and overly frugal in their expenditures?

（離下　坎上）既濟：亨小，利貞，初吉終亂。君子之於事也，恭以濟傲，哀以濟易，儉以濟奢，凡事適得其中，則無不濟者矣。無不濟故亨，不惟在大，而亦及小，蓋無所不亨者也。然安不忘危，存不忘亡，治不忘亂，乃萬古之正理。試觀舟不覆於龍門，而覆於溝渠；馬不蹶於羊腸，而蹶於平地。豈謂溝渠平地反險於龍門羊腸哉？禍每生於不測，患莫甚於無備故也。故必利貞以持之。不然，方其初得既濟，皆以為吉，終必以此致亂，不可救矣。如水得火濟而可飲可用，然設不為之防閒，則火炎而水枯，水決而火滅，不反至於兩傷乎？

The lower trigram is Li (Fire), and the upper trigram is Kan (Water), forming the hexagram Ji Ji (The Completion). It says: Smooth, success is achieved even in small matters; it is favorable to maintain the correct path; at the beginning it is auspicious, but eventually calamity will arise. Qingyi's explanation: A gentleman in dealing with affairs uses respect to relieve arrogance, sorrow to relieve carelessness, and frugality to relieve extravagance. In all matters, if one can achieve the middle way, nothing will be impossible. Since nothing is impossible, there is smoothness. This smoothness is not only found in great matters but also extends to small ones, meaning that all things are smooth. However, in times of peace, one should not forget danger; in times of survival, one should not forget the possibility of ruin; in times of peace, one should not forget the possibility of disorder. This is the constant principle throughout the ages. Consider how a boat does not capsize at the dangerous龙门 (Lion Gate), but rather in a small ditch; a horse does not stumble on the perilous path of Yangchang, but rather on flat ground. Is a ditch or flat ground more dangerous than the Lion Gate or Yangchang? Only because calamities often arise unexpectedly, and the greatest hidden danger is lack of preparedness. Therefore, one must use "li zhen" (favorable to maintain the correct path) to sustain it. Otherwise, when people first achieve the state of Ji Ji, they all think it auspicious, but eventually they will certainly bring about calamity, which is irreversible. Just as water can be used when it is tempered by fire, but if not guarded, the fire may become too strong and dry up the water, or the water may overflow and extinguish the fire. Would it not be a mutual destruction?

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。小者尚亨，則大者不待言矣。六十四卦，惟此卦剛柔皆當其位，故貞。六二柔得其中，為離之主，以此濟水，水方成用，故初吉。然設以為既無不濟，便可終止，則必致水決火滅、火炎水枯之亂，或任其火燼水竭，故曰其道窮也。

The Commentary on the Judgment says: The hexagram "Already Achieved" is smooth and unimpeded, meaning even minor matters are smooth. "Beneficial to maintain the correct course" is because all the yao in the hexagram are properly positioned, with the yang yao in odd positions and the yin yao in even positions. "Initially auspicious" is because the yin yao in the second line is in the center. "Ending leads to disorder" is because its path has reached its end. Qingyi explains: If even minor matters are smooth, then major matters are certainly so. Among the sixty-four hexagrams, only this one has all the yang and yin lines properly placed—yang lines in odd positions and yin lines in even positions. Therefore, it is called "maintaining the correct course," which means being proper. The yin yao in the second line is the main line of the lower trigram Li (Fire), which is used to regulate the upper trigram Kan (Water), allowing the water to function properly. Therefore, it is said "initially auspicious." However, if one thinks that since everything is already achieved, one can stop there, then inevitably there will be calamities such as water overflowing and fire extinguishing, or fire burning to ashes and water drying up. Therefore, it is said "its path has reached its end."

象曰：水在火上，既濟。君子以思患而豫防之。方其既濟，似未有患，患必隨至，故君子深思而豫防，即彖所謂利貞者也。說統云：體火上之水以制火而防其溢，體水下之火以濟水而防其烈。初九：曳其輪，濡其尾，無咎。象曰：曳其輪，義無咎也。六爻皆思患豫防之旨也。既濟則初已濟矣，輪猶曳而若欲行，尾猶濡而若欲渡，無事不忘有事，防之於初，則不至於終亂，故義無咎。

The Great Image says: Water above fire, this is the Hexagram of Completion. The gentleman takes this as a model, deeply considering possible misfortunes that may arise and taking precautions in advance. Quingyi explains: When things are completed, it seems there is no misfortune, yet misfortune is sure to follow. Therefore, the gentleman should think deeply and plan ahead, which is exactly what the Hexagram Statement means by "favorable to uprightness." The "Commentary on the Book of Changes" says: Observing water above fire, use it to control fire and prevent water from overflowing; observing fire below water, use it to nourish water and prevent fire from becoming too intense. Initial Nine: Holding back the chariot wheel so it does not move quickly, wetting the tail so it does not cross lightly, there is no fault. The Small Image says: Holding back the chariot wheel, in terms of principle, there is no fault. He then says: All six lines of the Hexagram of Completion discuss the principle of thinking of possible troubles and taking preventive measures. At the time of completion, Initial Nine has already crossed over, yet it still holds back the chariot wheel as if hesitating to move forward, and as if its tail is wet, hesitating to cross. This is remembering possible troubles even in times of peace, taking precautions at the beginning, thus avoiding eventual chaos. Therefore, in terms of principle, there is no fault.

六二：婦喪其茀，勿逐，七日得。象曰：七日得，以中道也。九五陽剛中正而居君位，二以陰柔中正應之，必有小人慾為離間而竊其茀者。二得中道，故安然不尋逐之。惟勿逐乃七日自得，逐則失中道而弗得矣。勿逐二字，即思患豫防之妙。九三：高宗伐鬼方，三年克之，小人勿用。象曰：三年克之，憊也。以重剛居明極，高宗伐鬼方之象也。然且三年克之，困憊甚矣，況剛明未必如高宗者乎？況可用小人以窮兵黷武、殃民賊國乎？奈何不思患而豫防之也。

Six Two: A woman lost the curtain on her carriage, but there is no need to search for it; it will be recovered naturally after seven days. The Small Image Commentary says: Recovering it after seven days is because she remains on the middle path. Qiyi's explanation: Nine Five is a yang line that is upright and in the position of a ruler, while Six Two, with its yin and upright nature, corresponds with it. There must be a small person who wants to create a rift between Two and Five, thus stealing the curtain of Six Two. Since Six Two remains on the middle path, it is safe not to search. Precisely because she does not search, it will be recovered after seven days; if she searches, she would lose the middle path and not recover it. The two characters 'do not chase' are the profound wisdom of thinking ahead to prevent problems. Nine Three: King Wu Ding of the Yin dynasty waged war against the Ghost People, and it took three years to conquer them. It is not advisable to use petty people. The Image Commentary says: It took three years to conquer because they had already reached an extreme of exhaustion. His explanation: Nine Three, with a yang line in a yang position, is strong and added to strength, and it is at the top of the lower trigram Li, which represents brightness. This is the image of King Wu Ding of Yin waging war against the Ghost People. However, even then it took three years to conquer, and they were exhausted and weary to the extreme. How much more so if the strong and discerning person is not as capable as King Wu Ding? How much more so if petty people are used to wage war, harm the people, and destroy the country? Why not think ahead and prevent problems in advance?

六四：繻有衣袽，終日戒。象曰：終日戒，有所疑也。美帛曰繻，敝絮曰袽，繻必轉而為袽，可無戒乎？潘雪松云：四居三之後，離明盡而坎月方升時也。在三已稱日昃之離，在四何可忘終日之戒。蕅益曰：疑即是思患豫防之思。

Six Four: Beautiful silk will eventually become tattered rags; one must remain vigilant all day. The Small Image Commentary says: Remaining vigilant all day is because there is some doubt in the heart. Quingyi's explanation: Fine and beautiful silk is called 'xu', and tattered rags are called 'ru'; beautiful silk will certainly one day become tattered rags, can one not remain vigilant? A clear-minded person, Pan Xuesong, said: Six Four comes after Nine Three, which is precisely the time when the lower trigram Li (Fire) is about to lose its brightness and the upper trigram Kan (Water) is just beginning to rise. At Nine Three, it was already called 'ri zè zhi li' (the light of Li when the sun is westward); how can one forget to remain vigilant all day at Six Four? Quingyi added his own comment: The 'yi' (doubt) here refers to the 'si' (thought) in 'si huan yu fang' (thinking of possible troubles in advance).

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。離東坎西，下卦盡離明之用以致濟，猶如殺牛；九五以坎中剛正之實德而享受之，曾不費力，猶如禴祭。蓋雖有其德，苟無其時，不能致此；雖有其時，苟無實德，亦不能致此也。而思患豫防之旨，則在以誠不以物中見之。上六：濡其首，厲。象曰：濡其首厲，何可久也。以陰柔居險之極，在濟之終，所謂終止則亂，不能思患豫防者也。如渡水而濡其首，不亦危乎？

Nine in the Fifth: The eastern neighboring state sacrifices cattle in a grand ceremony, but the western neighboring state performs a simple and humble sacrifice of the four seasons, and thus actually receives the blessing. The Small Image Commentary says: The eastern neighbor sacrifices cattle, but the western neighbor's sacrifice is in harmony with the proper time; actually receiving the blessing means that great good fortune comes. Qingyi's explanation: In the eight trigrams, Li (Fire) is in the east and Kan (Water) is in the west. The primary hexagram has Li below and Kan above. The lower trigram uses the full function of Li's brightness to achieve the state of completion, just like sacrificing cattle in a grand ceremony. Nine in the Fifth, with the single Yang in the middle of Kan, possesses upright virtue and enjoys success effortlessly, just like the humble and sincere sacrifice of the four seasons. This shows that although one may have the virtue, without the right timing, one cannot reach this point; although one may have the timing, without genuine virtue, one cannot reach this point. The principle of thinking ahead to prevent problems is embodied in the emphasis on sincerity rather than offerings. Six at the Top: The head is wet, which is dangerous. The Small Image Commentary says: The head is wet and dangerous, how can this last long? His explanation: Six at the Top, being a Yin and weak line, is located at the top of the upper trigram Kan, which represents danger, and also at the end of the state of completion. This is exactly what the Commentary on the Judgment calls 'termination leads to disorder,' which is the situation of someone who does not think ahead to prevent problems. It is like crossing a river and getting the head wet, which is very dangerous.

（坎下　離上）未濟：亨，小狐汔濟，濡其尾，無攸利。既有既濟，必有未濟，以物本不可窮盡故也。既有未濟，必當既濟，以先之既濟，原從未濟而濟故也，是以有亨道焉。然未濟而欲求濟，須老成，須決斷，須首尾一致。倘如小狐之汔濟而濡其尾，則無所利矣。

The lower trigram is Kan (Water), and the upper trigram is Li (Fire). The hexagram is "Not Yet Completed" (Wèi Jì): It is smooth and favorable. A young fox seems about to cross the river but gets its tail wet, resulting in no benefit. Qingyi's explanation: Since there is the hexagram "Already Completed" (Jì Jì), there must also be the hexagram "Not Yet Completed" (Wèi Jì), because things cannot be fully exhausted. Likewise, since there is "Not Yet Completed," it must eventually reach "Already Completed," because the previous "Already Completed" was originally crossed over from "Not Yet Completed." Therefore, within "Not Yet Completed," there is the way of smoothness and favor. However, when in the state of "Not Yet Completed" and seeking to cross over, one must be mature and cautious, decisive and resolute, and consistent from beginning to end. If one is like the young fox, which seems about to cross the river but ends up getting its tail wet, then there will be no benefit.

彖曰：未濟亨，柔得中也。小狐汔濟，未出中也。濡其尾無攸利，不續終也。雖不當位，剛柔應也。六五之柔得中，所謂老成決斷，而能首尾一致者也。未出中，言尚未出險中，此時正賴老成決斷之才識、首尾一致之精神，而可不續終如小狐乎？然雖不當位，而剛柔相應，則是未濟所可以可亨之由。

The Commentary on the Judgment says: The hexagram "Not Yet Completed" is smooth and unimpeded because the yao of yin is in the middle. "A small fox approaches the riverbank" indicates that it has not yet escaped from the perilous situation. "Its tail gets wet, there is no benefit" means that it cannot complete the matter. Although all six yao are not in the proper position, the yin and yang lines correspond in pairs. Qingyi explains: The yin line in the fifth position being in the middle refers to a person who is mature and decisive, and can maintain consistency from beginning to end. "Not yet out of the middle" means that it has not yet escaped from the perilous situation of Kan. At this moment, it entirely relies on the wisdom and decisiveness of a mature person, and the spirit of consistency from beginning to end. How can it be like a small fox that cannot complete the matter? As for "although not in the proper position, the yin and yang lines correspond" — in the primary hexagram, all six yao are not in the proper position, yet they correspond in pairs above and below. This is precisely the reason why "Not Yet Completed" can be smooth and unimpeded.

象曰：火在水上，未濟。君子以慎辨物居方。物之性不可不辨，方之宜不可不居，故君子必慎之也。如火性炎上，水性潤下，此物之不可不辨者也。炎上而又居於上，不已亢乎？是宜居下以濟水。潤下而又居於下，將安底乎？是宜居上以濟火。此方之不可不居者也。如水能制火，亦能滅火；火能濟水，亦能竭水。又水火皆能養人，亦皆能殺人。以例一切諸物，無不皆然。辨之可弗詳明，居之可弗斟酌耶？

The Great Image Commentary says: Fire on water, this is the hexagram of "Not Yet Completed." The gentleman takes this image as a model, carefully distinguishing the nature of things and placing them in their appropriate positions. Qingyi's explanation: The nature of things must not be overlooked, and the suitability of their positions must not be neglected, so the gentleman must certainly approach this with caution. For example, the nature of fire is to rise upward, and the nature of water is to flow downward; this is where the distinction of nature must not be ignored. Since fire has the nature to rise upward, if it is placed in the upper position, is it not excessive? It should be placed in a lower position to warm and nourish the water. Since water has the nature to flow downward, if it is placed in the lower position, where will it sink? It should be placed in an upper position to regulate and assist the fire. This is where the suitability of positions must not be neglected. Another example is that water can extinguish fire, but it can also put out fire; fire can nourish water, but it can also dry up water. Both water and fire can sustain people and also harm them. By analogy, all things are like this. To distinguish them, how can one not be thorough? To place them, how can one not consider carefully?

初六：濡其尾，吝。象曰：濡其尾，亦不知極也。陰柔居下，無濟世才，將終於不濟而可羞矣，豈知時勢已極，固易為力者哉？九二：曳其輪，貞吉。象曰：九二貞吉，中以行正也。剛而不過，以此曳輪而行，得濟時之正道者也。由其在中，故能行正，可見中與正不是二理。六三：未濟征凶，利涉大川。象曰：未濟征凶，位不當也。陰不中正，才德俱劣，故往必得凶。然時則將出險矣，若能乘舟以涉大川，不徒自恃其力，則險可濟也。

Initial Line: The tail is wet, there is regret. The Small Image Commentary says: The tail being wet indicates not understanding that the time has reached its end. Qingyi's explanation: Initial Line is yin and weak, located at the very bottom, lacking the ability to help the world, and will remain in a state of failure and shame. How could it know that the time has reached its peak, which is the easiest time to gain support and achieve success. Second Line: Holding back the chariot wheel and proceeding slowly, maintaining the right path brings good fortune. The Image Commentary says: The Second Line achieves good fortune by maintaining the right path because it is in the center and acts properly. His explanation: The Second Line is strong and vigorous but not excessive, using this attitude to slowly move the chariot wheel, which is the correct path to help the time. Because it is in the center of the lower trigram, it can act properly; thus, 'center' and 'righteousness' are not two separate concepts. Third Line: Going forward when not yet completed brings misfortune, but is beneficial for crossing a great river. The Image Commentary says: Going forward when not yet completed brings misfortune because the position is inappropriate. His explanation: The Third Line is a yin line, neither in the center nor in the proper position, lacking both ability and virtue, so rushing forward will certainly bring misfortune. However, the situation is about to escape the danger of the swamp; if one can use a boat to cross the great river, not relying solely on one's own strength, then the danger can still be crossed.

九四：貞吉悔亡，震用伐鬼方，三年有賞于大國。象曰：貞吉悔亡，志行也。剛而不過，如日方升，得濟時之德之才之位者也，故貞吉而悔亡。於以震其大明之用，伐彼幽闇鬼方，三年功成，必有賞于大國矣。濟時本隱居所求之志，今得行之。六五：貞吉無悔，君子之光，有孚吉。象曰：君子之光，其暉吉也。柔中離主以居天位，本得其正，本無有悔，此君子之光也。又虛己以孚九二，而其暉交映，天下仰之，吉可知矣。

Nine in the Fourth: If one maintains the correct path, it will be auspicious, and regret will vanish; by exerting divine power to attack the Ghost Country, after three years, one will receive a reward from a great state. The Small Image Commentary says: Maintaining the correct path brings auspiciousness and the disappearance of regret, meaning that one's aspirations are realized. Qingyi's explanation: Nine in the Fourth is strong and vigorous but not excessive, like the rising sun, representing a person who possesses the virtue, talent, and position to benefit the times. Therefore, by maintaining the correct path, auspiciousness is achieved and regret vanishes. It then activates the great brightness symbolized by the upper trigram Li, to attack the dark Ghost Country. After three years of success, a reward from a great state is certain. Serving the world and saving the times was the aspiration held in seclusion; now it is realized. Six in the Fifth: If one maintains the correct path, it will be auspicious, and there will be no regret; this is the radiance of a gentleman, with sincerity, it is auspicious. The Image Commentary says: The radiance of a gentleman refers to its radiance bringing good fortune. His explanation: Six in the Fifth, being gentle and in the center, is the ruler of the upper trigram Li, and is in the position of the Son of Heaven. It naturally follows the correct path and has no regret, which is the radiance of a gentleman. It also humbly receives the people below and maintains sincere trust with Nine in the Second, thus the radiance above and below shines together, and all under heaven look up to it, so good fortune is naturally known.

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。六五之有孚吉，天下已既濟矣，故上九守其成，而有孚于飲酒，乃與民同樂，無咎之道也。然君子之於天下也，安不忘危，存不忘亡，治不忘亂，苟一任享太平樂，而無競業惕厲之心，如飲酒而濡其首，吾信其必失今日此樂，以彼不知節故。節者，如天地之四時必不可過，亦謂之極。初六柔疑太過，故云亦不知極；上九剛信太過，故云亦不知節。知極知節，則未濟者得濟，已濟者可長保矣。

Upper Nine: With sincerity and integrity, one drinks and enjoys oneself, without fault; but if one becomes so immersed in drinking that one's head is drenched, then sincerity and integrity lose their proper measure. The Small Image Commentary says: Drinking until one's head is drenched is a lack of restraint. Qingyi's explanation: Since Six Five already has sincerity and integrity leading to good fortune, the world has already passed through difficulties, so Upper Nine, in maintaining the established order, drinks with sincerity and enjoys oneself, which is sharing joy with the people. This is naturally a way without fault. However, a gentleman in dealing with the world, even in times of peace does not forget danger, even in times of survival does not forget the possibility of ruin, and even in times of peace does not forget the possibility of disorder. If one一味 indulges in the pleasures of peace without a diligent and cautious heart, constantly alert and cautious, it is like drinking until one's head is drenched. I can be certain that he will surely lose this present joy, because he does not know restraint. What is called 'restraint' is like the heavens and earth and the four seasons each having their own limits, which must not be exceeded. It can also be called 'extreme'. Initially, Six at the Beginning was too weak and hesitant, so the Small Image Commentary says it 'does not know the extreme'; Upper Nine was too strong and confident, so the Small Image Commentary says it 'does not know restraint'. If one knows both 'extreme' and 'restraint', then what is not yet completed can be completed, and what has been completed can be preserved for a long time.

伏羲設六十四卦，令人觀其象而已矣。夏商各於卦爻之下，繫辭焉以斷吉凶，如所謂連山、歸藏者是也。周之文王，則繫辭於每卦之下，名之曰彖；逮乎周公，復繫辭於每爻之下，名之曰象。孔子既為彖傳、象傳以釋之，今又統論伏羲所以設卦、文周所以繫辭，其旨趣、綱領、體度、凡例，徹乎性修之源，通乎天人之會，極乎鉅細之事，貫乎日用之微，故名為繫辭之傳，而自分上下焉。

Fu Xi drew the sixty-four hexagrams, merely for people to observe the images, without any written words. During the Xia and Shang dynasties, each dynasty added written statements beneath the hexagrams and lines to judge fortune and misfortune, which are the two ancient books called "Lianshan" and "Guicang". Later, during the time of King Wen of Zhou, he added written statements beneath each hexagram, calling them "Tuan", which is the hexagram statement. Then, the Duke of Zhou added written statements beneath each line, calling them "Xiang", which is the line statement. Confucius later composed the "Tuan Zhuan" and "Xiang Zhuan" to explain them. Now he summarizes and discusses: why Fu Xi originally established the hexagrams, and why King Wen and the Duke of Zhou added the statements. This general discussion covers the meaning, outline, structure, and rules, connecting to the origin of "Xing" and "Xiu" — "Xing" refers to the inherent nature of human beings, while "Xiu" refers to the cultivation efforts in later life. It connects the middle between heaven and humanity. It covers great matters as well as the most subtle aspects of daily life, without any omission. Therefore, it is called the "Xici Zhuan", which is long, so it is divided into upper and lower parts.

隨緣不變、不變隨緣之易理，天地萬物所從建立也；卦爻陰陽之易書，法天地萬物而為之者也；易知簡能之易學，玩卦爻陰陽而成之者也。由易理方有天地萬物，此義在下文明之。今先明由天地萬物而為易書，由易書而成易學，由易學而契易理。

Zhi Xu first establishes a general framework here, dividing the "Yi" into three layers. The first layer is "Yi Li," which refers to the principle of "following conditions without change, and remaining unchanged while following conditions" as mentioned in Buddhist teachings: the true suchness nature follows all conditions to manifest myriad phenomena, which is called "following conditions"; although it manifests myriad phenomena, its own nature remains unchanged, which is called "unchanged." Heaven and earth and all things are established based on this principle. The second layer is "Yi Shu," that is, the "Zhou Yi" composed of hexagrams and lines, which is made by following the patterns of heaven and earth and all things. The third layer is "Yi Xue," that is, the study mentioned in the following text "Qian is easy to know, Kun is simple in ability," which is the knowledge humans achieve by contemplating the hexagrams, lines, and yin and yang. As for the meaning that "Yi Li gives rise to heaven and earth and all things," this will be explained later; here, first it is clarified that heaven and earth and all things give rise to the Yi Shu, the Yi Shu gives rise to the Yi Xue, and the Yi Xue leads to the Yi Li.

天尊地卑，乾坤定矣。卑高以陳，貴賤位矣。動靜有常，剛柔斷矣。方以類聚，物以群分，吉凶生矣。在天成象，在地成形，變化見矣。是故剛柔相摩，八卦相蕩，鼓之以雷霆，潤之以風雨，日月運行，一寒一暑。

Heaven is above and exalted, Earth is below and humble, thus the positions of the trigrams Qian (Heaven) and Kun (Earth) are established. The humble and the exalted are arranged in order, thus the positions of the lines in the trigrams become clear. The movement and stillness in the heavens and earth each follow their regular patterns, thus the distinction between strong and weak lines is determined. People gather into groups because of similar aspirations, and creatures form communities because of similar kinds, thus good and bad fortune arise. In the heavens, they become the "images" of sun, moon, and stars; on earth, they become the "forms" of mountains, rivers, moving creatures, and plants, thus changes manifest. Therefore, the strong and the weak interact with each other, the eight trigrams push and stimulate one another, thunder is used to stir them, and wind and rain are used to nourish them. The sun and moon move ceaselessly, and the alternation of cold and heat comes and goes.

此先明由天地萬物而為易書也。易之乾坤，即象天地；易之貴賤，即法高卑；易之剛柔，即法動靜；易之吉凶，即法方物；易之變化，即法形象。是故易之有剛柔相摩、八卦相蕩，而變化無窮，猶天地之有雷霆風雨、日月寒暑，而萬物皆備。蓋無有一文一字是聖人所杜撰也。

Zhi Xu explains: This passage first explains how the Book of Changes originates from the heavens, the earth, and all things. In the Book of Changes, the trigrams Qian and Kun are taken as symbols of heaven and earth; the concepts of honor and disgrace are modeled after the high and low positions of heaven and earth; the qualities of strength and flexibility are modeled after movement and stillness; the concepts of good fortune and misfortune are modeled after the principle that things of the same kind gather together and things of the same nature group together; and the concept of change is modeled after the phenomena in heaven and the forms on earth. Therefore, the Book of Changes contains the mutual interaction of strength and flexibility, and the mutual influence of the eight trigrams leading to infinite changes, just as in the world there are thunder and lightning, wind and rain, sun and moon, cold and heat, and all things are complete. It is evident that there is not a single word or sentence in the Book of Changes that was invented by the sage out of nowhere.

乾道成男，坤道成女。乾知大始，坤作成物。乾以易知，坤以簡能。易則易知，簡則易從。易知則有親，易從則有功。有親則可久，有功則可大。可久則賢人之德，可大則賢人之業。易簡而天下之理得矣，天下之理得，而成位乎其中矣。

Heaven's Way brings about masculinity, Earth's Way brings about femininity. Heaven governs the creation of all things, while Earth is responsible for shaping them. Heaven acts with ease, while Earth accomplishes things with simplicity. Ease makes things easy to understand, simplicity makes things easy to follow; easy to understand brings people close, easy to follow leads to success. Bringing people close ensures longevity, achieving success brings about expansion. Being able to last long is the virtue of the virtuous, being able to expand is the career of the virtuous. By grasping ease and simplicity, one masters the principles of the world; by mastering the principles of the world, one establishes one's place within heaven and earth.

此明由易書而成易學，由易學而契易理也。萬物雖多，不外天地；易卦雖多，不出乾坤。聖人體乾道而為智慧，智慧如男；體坤道而為禪定，禪定如女。智如金聲始條理，定如玉振終條理。智則直心正念真如，故易知而無委曲之相；定則持心常在一緣，故簡能而無作輟之歧。

Zhi Xu here turns to the Buddhist teaching of integration. He says: this passage discusses how the Book of Changes was formed from the Book of Documents, and how the study of the Book of Changes leads to the understanding of its principles. Although all things are numerous, they do not go beyond heaven and earth; although the hexagrams of the Book of Changes are numerous, they do not go beyond the trigrams of Heaven and Earth. The sage comprehends the principle of Heaven and thus attains wisdom, which belongs to yang, like a man; the sage comprehends the principle of Earth and thus attains meditation, which is the ability to concentrate the mind on a single object, meditation belongs to yin, like a woman. Wisdom is like the sound of the golden bell at the beginning of a musical performance, responsible for 'beginning to order'; meditation is like the sound of the jade chime at the end, responsible for 'ending to order'—this is using the words from the Mencius that refer to Confucius as 'gold voice and jade resonance' to explain the beginning and end of wisdom and meditation. With wisdom, one can 'straight heart and correct mindfulness of true suchness,' the mind not twisted, remembering the uncreated and unceasing true nature, so 'easy to know' without any twisted appearance; with meditation, one can keep the mind fixed on a single object for a long time, so 'simple ability' without the distraction of intermittent interruptions.

正念真如，故吾無隱乎爾而易知；持心一緣，故無入不自得而易從。易知，故了知生佛體同而有親；易從，故決能原始要終而有功。有親，不惟可大而又可久，即慧之定也；有功，不惟可久而又可大，即定之慧也。德業俱備，以修顯性，故得理而成位矣。易理本在天地之先，亦貫徹於天地萬物之始終。今言天下之理者，以既依理而有天地，則此理即渾然在天下也；亦以孔子既示為世間聖人，故且就六合內言之。

Because of the true nature of right mindfulness, it is as Confucius said, "I have nothing to conceal from you," completely open and unreserved, hence "easy to know." Because the mind is focused on a single state, it can be at ease anywhere, hence "easy to follow." Only because it is easy to know can one realize that the nature of all beings and the Buddha is originally one, thus leading to attachment; only because it is easy to follow can one determine to investigate the origin of things and grasp their conclusion, thus achieving merit. Attachment leads to both great and enduring results, which is the samadhi contained within wisdom. Achieving merit leads to both enduring and great results, which is the wisdom contained within samadhi. Virtue and deeds are both complete, meaning that through later heaven cultivation, the inherent nature is manifested, hence "attaining principle and achieving position." The principles of the Book of Changes have always existed before heaven and earth and run through the beginning and end of all things and beings. Here, why is it called "the principles of the world"? Because since the world and heaven depend on this principle, this principle is fully present throughout the world. Also, because Confucius appeared as a sage in the world, it is said in terms of the entire world and its four directions.

聖人設卦觀象，繫辭焉而明吉凶，剛柔相推而生變化。是故吉凶者，失得之象也；悔吝者，憂虞之象也；變化者，進退之象也；剛柔得，晝夜之象也。六爻之動，三極之道也。是故君子所居而安者，易之序也；所樂而玩者，爻之辭也。是故君子居則觀其象而玩其辭，動則觀其變而玩其占，是以自天祐之，吉無不利。

The sages established hexagrams and observed them, attaching words to explain fortune and misfortune. The yao, being either yang or yin, change and produce transformations. Therefore, fortune and misfortune symbolize loss and gain; regret and hardship symbolize worry and hesitation; transformation symbolizes advancement and retreat; yang and yin symbolize day and night. The movement of the six yao reflects the three fundamental principles of heaven, earth, and humanity. Therefore, the gentleman, when at ease, finds peace in the order of the hexagrams; when he delights, he repeatedly contemplates the words of each yao. Thus, when he is at rest, he observes the hexagrams and contemplates the words of the yao; when he acts, he observes the changes of the yao and contemplates the meaning of divination. Therefore, he is blessed by heaven, fortunate, and suitable in all matters.

惟其易理全現乎天地之間，而人莫能知也，故伏羲設卦以詮顯之，文周又觀其象，繫辭焉而明吉凶，以昭告之。順理者吉，逆理者凶也。夫易理本具剛柔之用，而剛柔各有善惡之能：剛能倡始，而過剛則折；柔能承順，而過柔則靡。然剛柔又本互具剛柔之理，故悟理者能達其相推而生變化。是故吉凶者，即失理得理之象也；悔吝者，乃憂於未然、慮於事先之象也。

Zhi Xu explains: It is only because the principles of the Book of Changes are fully manifested in the universe, yet people are unable to perceive them, that Fuxi established the hexagrams to explain and reveal them. King Wen and the Duke of Zhou further observed the hexagrams, attached commentaries to them, and clarified the auspicious and inauspicious, thereby making them known to people. Following this principle leads to auspiciousness, while going against it leads to misfortune. The principles of the Book of Changes inherently contain both the qualities of strength and flexibility, and these qualities each have the potential for both good and evil. Strength can initiate and create, but if it becomes excessive, it will break. Flexibility can accommodate and harmonize, but if it becomes excessive, it will become weak. However, within strength there is inherently the principle of flexibility, and within flexibility there is inherently the principle of strength. Therefore, those who understand this principle can comprehend the mutual transformation of strength and flexibility, giving rise to change. Thus, what is called 'auspiciousness and misfortune' is a symbol of losing or attaining this principle. What is called 'regret and hardship' is a symbol of worrying before the matter occurs and considering before taking action.

知吉凶之象，則必為之進退，而勿守其窮，故變化者，明示人以進退之象也。知悔吝之方，則必通乎晝夜而善達其用，故剛柔者明示人以晝夜之象也。然則六爻之動，一唯詮顯三極之道而已。三極之道，即先天易理，非進非退而能進能退，非晝非夜而能晝能夜。天得之以立極於上，地得之以立極於下，人得之以立極於中，故名三極之道，乃即一而三、即三而一之極理也。

Having understood the images of good and ill fortune, one must necessarily respond by either advancing or retreating, not stubbornly clinging to an unworkable situation. Therefore, "change" clearly indicates the signs of advancing or retreating. Understanding the way to deal with regret and hardship enables one to apply the principle day and night, so "yin and yang" clearly indicates the signs of day and night. Thus, the movement of the six lines in divination is merely elucidating the "three ultimate principles." The three ultimate principles are the principles of the Earlier Heaven: it itself is neither advancing nor retreating, yet it can both advance and retreat; it is neither day nor night, yet it can be both day and night. Heaven receives it and establishes order above, Earth receives it and establishes order below, and humans receive it and establish order in the middle. Therefore, it is called the three ultimate principles. It is the ultimate principle of "one and three, three and one"—the three ultimate principles are but one principle, and one principle encompasses the three ultimate principles. This is exactly the approach used by the Tiantai school in their concept of "one mind, three contemplations," which Zhixu adapted to explain the three categories of human beings.

夫易理既在天而天，在地而地，在人而人，是故隨所居處無非易之次序。祗須隨位而安，只此所安之位，雖僅六十四卦中之一位，便是全體三極，全體易理，不須更向外求。而就此一位中，具足無量無邊變化，統攝三百八十四種爻辭，無有不盡，是可樂而玩也。平日善能樂玩，故隨動皆與理合，縱遇變故，神恆不亂，自能就吉遠凶。此乃自心合於天理，故為理之所祐，豈徼（行亍+幸）於術數哉。

The principles of the Book of Changes are in heaven, they are heaven; in earth, they are earth; in human beings, they are human beings. Therefore, no matter where a person is, there is no place that is not part of the order of the Book of Changes. One merely needs to settle down in the position one is in — this single position, though only one among the sixty-four hexagrams, already contains the whole of the three fundamental principles and the entire principle of the Book of Changes, and there is no need to seek outside. Moreover, within this position, there are infinite and boundless changes, encompassing all 384 line statements without any being left out. This is the delightful and enjoyable aspect. Those who are accustomed to contemplating this can ensure that every action and movement aligns with the principle. Even when encountering unexpected events, their spirit remains constant and unconfused, naturally able to seek good fortune and avoid misfortune. This is due to the harmony between one's heart and the heavenly principle, thus being protected by the principle, not through relying on divination and numerology forby chance.

彖者，言乎象者也；爻者，言乎變者也；吉凶者，言乎其失得也；悔吝者，言乎其小疵也；無咎者，善補過也。是故列貴賤者存乎位，齊小大者存乎卦，辯吉凶者存乎辭，憂悔吝者存乎介，震無咎者存乎悔。是故卦有小大，辭有險易；辭也者，各指其所之。

The Hexagram Statement refers to the overall image of a hexagram, while the Line Statement refers to the movement of a line. "Good fortune and misfortune" refer to the balance between gain and loss, and "regret and difficulty" refer to minor flaws. "No blame" means being able to correct mistakes effectively, not that there were no mistakes to begin with, but that mistakes can be remedied, hence there is no disaster or blame. Therefore, the ranking of importance is determined by the position of the lines; the distinction of the hexagram's virtue and magnitude is determined by the hexagram itself; the discernment of good fortune and misfortune is based on the statements of the hexagram and its lines; the concern for regret and difficulty is based on the concept of "intermediate" — "intermediate" refers to the extremely thin boundary between good and evil, indicating the moment when a thought first arises but has not yet taken form. What can move people's hearts and lead them to no blame is the word "regret." Therefore, hexagrams have both small and great aspects, and statements have both dangerous and easy aspects; the so-called "statements" are each pointing out the direction they are heading towards.

承上居則觀其象，而言象者莫若彖也；動則觀其變，而言變者莫若爻也。彼彖爻所言吉凶者，乃示人以失得之致，使人趣得而避失也；所言悔吝者，乃示人以小疵，使勿成大失也；所言無咎者，乃示人以善補其過，使還歸於得也。是故位以列其貴賤，使人居上不驕，為下不倍也。

Zhi Xu explains: Following the previous statement "When at rest, observe its image," the most complete explanation of the hexagram image is found in the Tu Cí; following "When in motion, observe its changes," the most detailed explanation of change is found in the Yao Cí. The good and bad outcomes mentioned in the Tu Cí and Yao Cí are meant to indicate to people the results of loss and gain, guiding them to pursue gain and avoid loss. The mentioned regret and meanness are meant to point out minor faults, preventing them from developing into major mistakes. The mentioned absence of blame is meant to indicate methods of rectification, enabling people to return to the state of gain. Therefore, by arranging the positions of the lines to indicate superiority and inferiority, people are guided to be humble when in a high position and not to abandon their post when in a low position.

卦以齊其小大，使人善能用陰用陽，不被陰陽所用也；辭以辯其吉凶，使人知吉之可趣、凶之可避也。此其辯別之端甚微，非觀象玩占者不能憂之；此其挽回之力須猛，非觀變玩占者不能震之。是故卦有小大，辭有險易，蓋明明指人以所趨之理矣。所趨之理即吉道也，自非全體合理，決不能有吉無凶。

Using trigrams to regulate the virtue of the hexagrams enables people to skillfully employ yin and yang, rather than being controlled by them; using words to distinguish good and bad fortune allows people to know that good can be pursued and bad can be avoided. The distinctions here are extremely subtle, and those who do not regularly observe phenomena and engage in divination will not develop anxiety or fear about these matters. The power to correct and transform must be swift, and those who do not regularly observe changes and engage in divination will lack the strength to be startled and reflect. Therefore, hexagrams have both small and great aspects, and words have both dangerous and easy aspects. This clearly points out the principles people should follow. The principle they should follow is the path of good fortune; if one's entire being does not align with this principle, it is impossible to have only good fortune and no misfortune.

易與天地準，故能彌綸天地之道。仰以觀於天文，俯以察於地理，是故知幽明之故。原始反終，故知死生之說。精氣為物，游魂為變，是故知鬼神之情狀。與天地相似，故不違。知周乎萬物而道濟天下，故不過。旁行而不流，樂天知命故不憂。安土敦乎仁故能愛。範圍天地之化而不過，曲成萬物而不遺，通乎晝夜之道而知，故神無方而易無體。

The Book of Changes aligns with heaven and earth, thus being able to encompass and connect the principles of heaven and earth. By looking up to observe the patterns of heaven and looking down to examine the patterns of earth, one understands the hidden and the manifest. By investigating the beginning of all things and returning to observe their end, one understands the principles of life and death. The essence and qi凝聚 to form bodies, while the soul wanders and disperses, thus understanding the nature of ghosts and spirits. The Book of Changes is similar to heaven and earth, so it does not contradict them; its wisdom extends to all things and its way is sufficient to save the world, thus having no errors; it communicates widely in all directions without wandering or losing its focus, delights in the way of heaven and understands destiny, thus not being troubled; it resides calmly in its own place and is sincere in benevolence, thus being able to love and care for all things. It encompasses the transformations of heaven and earth without error, thoroughly accomplishes all things with twists and turns without missing any, and comprehends the principles of day and night without any ignorance. Therefore, it is said: the divine is without fixed place, and the way of the Book of Changes has no fixed form.

夫觀象玩辭、觀變玩占者，正以辭能指示究竟所趨之理故也。易辭所以能指示極理者，以聖人作易，本自與天地準，故能彌合經綸天地之道也。聖人之作易也，仰觀天文，俯察地理，知天文地理之可見者，皆是形下之器，其事甚明；而天文地理所以然之故，皆不出於自心一念之妄動妄靜，動靜無性，即是形上之道，其理甚幽。此幽明事理，不二而二、二而不二，惟深觀細察乃知之也。

Zhi Xu explains: The reason we need to observe phenomena and study the words of the hexagrams is because the words of the hexagram lines can indicate the ultimate principle that human beings should ultimately follow. The reason the words of the Book of Changes can indicate this ultimate principle is that the sages who composed the Book of Changes originally aligned themselves with heaven and earth, thus being able to integrate and govern the principles of heaven and earth. The sages composed the Book of Changes by looking up to observe celestial phenomena and looking down to examine terrestrial features. They knew that the visible parts of celestial and terrestrial phenomena belong to the "formal" or material level, which is clearly evident. However, the reason why celestial and terrestrial phenomena are as they are all comes from the movement and stillness of one's own mind—movement and stillness themselves have no inherent nature. This is the "transcendent" principle, which is very subtle. The subtle and the evident, the phenomena and the principles, are not two separate things, yet they are divided into two, and they are divided into two yet not two. Only through deep observation and careful contemplation can one understand this.

原其所自始，則六十四始於八，八始於四，四始於二，二始於一，一何始乎？一既無始，則二乃至六十四皆無始也。無始之始，假名為生。反其所以終，則六十四終只是八，八終是四，四終是二，二終是一，一終是無，無何終乎？無既無終，則一乃至六十四亦無終也。無終之終，假名為死。由迷此終始死生無性之理，故妄於天地間攬精氣以為物，游魂靈以輪迴六道而為變，是故知鬼神之情狀也。

Investigating the beginning of all things: the sixty-four hexagrams begin with the eight trigrams, the eight trigrams begin with the four images, the four images begin with the two principles, and the two principles begin with the Supreme Ultimate, which is 'one'. Then where does this 'one' begin? Since 'one' has no beginning, then two and up to sixty-four also have no beginning. This 'beginning without a beginning' may be given the name 'birth'. Conversely, investigating its end: the sixty-four hexagrams ultimately return to the eight trigrams, the eight trigrams ultimately return to the four images, the four images ultimately return to the two principles, the two principles ultimately return to 'one', and 'one' ultimately returns to nothingness. Then where does this 'nothingness' end? Since 'nothingness' has no end, then 'one' and up to sixty-four also have no end. This 'end without an end' may be given the name 'death'. Because of losing sight of the nature of beginning and end, birth and death being without inherent self-existence, people in the world falsely seize vital energies to form bodies, allowing wandering souls to be reborn and constantly change across the six paths. Understanding this, one would then know the nature of ghosts and spirits.

聖人既如此仰觀俯察，乃至鬼神之情狀皆備知已，然後作易，所以易則與天地相似，故不違也。依易起知，知乃周乎萬物，而道濟天下，故不過也；依易起行，行乃旁行而不流，樂天知命，故不憂也。知行具足，則安土敦仁，廣度含識，故能愛也。是以橫則範圍天地之化而不過，曲成萬物而不遺；豎則通乎晝夜之道而知。橫遍豎窮，安有方所？既無方所，寧有體相哉？神指聖人，易指理性。

The sage, having observed the heavens and examined the earth, fully understood the conditions of ghosts and spirits, and then composed the Book of Changes. Therefore, the Book of Changes is similar to heaven and earth but does not contradict them. By following the Book of Changes, one's knowledge and perception can extend to all things, and its way is sufficient to save the world, thus there is no error. By following the Book of Changes in action, one's conduct can reach all directions without wandering or losing control, delighting in the Way of Heaven and understanding destiny, thus there is no worry. When both knowledge and action are complete, one can dwell in one's place, be steadfast in benevolence, widely transform all sentient beings, thus being able to love. In the horizontal aspect, it encompasses the creative power of heaven and earth without error, and achieves all things through twists and turns without omission. In the vertical aspect, it penetrates the way of day and night without ignorance. Since it extends horizontally to all directions and vertically through all times, where is there a fixed place? Since there is no fixed place, where is there a fixed form? Here, the term "shen" refers to the sage, and "Yi" refers to the principle of the mind's nature.

非無體之易理，不足以發無方之神知；非無方之神知，不足以證無體之易理。旁行者，普現色身三昧，現形六道也；不流者，不隨六道惑業所牽也。樂天者，恆觀第一義天也；知命者，善達十界緣起也。安土者，三塗八難皆常寂光也；敦仁者，於一切處修大慈大悲三昧也。晝者涅槃，夜者生死，了知涅槃生死無二致故，三世一照，名為通乎晝夜之道而知。

Without the formless principles of the Yi (I Ching), one cannot initiate the inconceivable wisdom that transcends all places; without the inconceivable wisdom that transcends all places, one cannot realize the formless principles of the Yi. The following explanation connects these ideas with Buddhist teachings: "Pang Xing" refers to "The Samadhi of Universal Manifestation of Bodies," meaning appearing in the form of beings in the six realms to save sentient beings; "Bu Liu" means not being carried away by the delusions and karmic forces of the six realms. "Le Tian" refers to constantly contemplating the "First Truth Heaven," which is the ultimate truth; "Zhi Ming" means understanding the "Ten Realms of Dependent Origination" — the ten realms include hell, hungry ghosts, animals, asuras, humans, devas, arhats, pratyekabuddhas, bodhisattvas, and buddhas, all arising due to causes and conditions. "An Tu" means that even the three evil realms and the eight difficult places are immediately the "Eternal Pure Land" of constant illumination and silence; "Dun Ren" means cultivating the great compassion and great mercy samadhi in all places. "Zhou" refers to Nirvana, and "Ye" refers to birth and death; since one understands that Nirvana and birth and death are essentially the same, and the past, present, and future three times are simultaneously illuminated, this is called "understanding the way of day and night."

一陰一陽之謂道，繼之者善也，成之者性也。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。顯諸仁，藏諸用，鼓萬物而不與聖人同憂，盛德大業至矣哉。富有之謂大業，日新之謂盛德，生生之謂易，成象之謂乾，效法之謂坤，極數知來之謂占，通變之謂事，陰陽不測之謂神。

One yin and one yang alternate in operation and are called the "Dao"; those who can carry forward this Dao are called "goodness," and those who can accomplish this Dao are called "nature." The benevolent person sees it and calls it benevolence; the wise person sees it and calls it wisdom; the common people use it every day without realizing it, so those who can fully understand the way of the gentleman are few. It manifests benevolence and hides its function, stimulates the growth of all things without being like the sage who is troubled, its great virtue and great achievements have reached their peak. To encompass and be rich is called "great achievement," to renew every day is called "abundant virtue," to continue endlessly is called "change," to form images is called "Heaven," to imitate and take shape is called "Earth," to exhaust the divination numbers and foresee the future is called "divination," to understand change and apply it to affairs is called "affairs," and the transformation of yin and yang that is unpredictable is called "divine."

夫易雖無體，無所不體，非離陰陽形體而別有道也。一陰一陽，則便是全體大道矣。然非善稱理以起修者，不能繼陰陽以立極；而即彼成位於中者，全是本性功能。乃世之重力行者，往往昧其本性，是仁者見之謂之仁也；世之重慧解者，往往不尚修持，是知者見之謂之知也。百姓又日用而不自知，故君子全性起修、全修顯性之道鮮矣。

Zhi Xu explained: The Book of Changes, although without a fixed form, manifests everywhere, and is not something separate from yin and yang, these tangible things. One yin and one yang, right now, constitute the whole of the Dao. However, those who are not skilled in cultivating according to the principle of the nature of things cannot inherit yin and yang and establish the human standard. The person who has achieved 'being established in the middle' has fully realized the functions that are originally inherent in his nature. Those who emphasize practice often do not understand their own nature, which is 'the benevolent person sees it as benevolence.' Those who emphasize wisdom often do not put in the effort of cultivation, which is 'the wise person sees it as wisdom.' Common people use it every day without realizing it. Therefore, to be able to 'cultivate entirely according to one's inherent nature, and fully manifest the nature through cultivation'—to cultivate entirely according to the nature one already possesses, and to use all cultivation to manifest the nature—this way of the gentleman is very rare.

然仁者雖但見仁，而仁何嘗不從知以顯；知者雖但見知，而用何嘗不隨仁以藏。仁體至微而恆顯，知用至露而恆藏，此即一陰一陽之道，法爾鼓舞萬物而不與聖人同憂者也。不與聖人同憂，且指易之理體而言，其實聖人之憂亦不在理體外也；且聖人全體易理，則憂亦非憂矣。包含天地萬物事理，故為富有；變化不可窮盡，故為日新；業業之中具盛德，德德之中具大業，故為生生。

However, those who value benevolence may only see benevolence, yet benevolence is not revealed without wisdom; those who value wisdom may only see wisdom, yet the function of wisdom is not manifested without benevolence. The essence of benevolence is extremely subtle yet constantly present, while the function of wisdom is very evident yet constantly hidden. This is what is meant by "the interplay of yin and yang is called the Way," which naturally inspires all things without the concern of a sage. The phrase "not sharing the worries of the sage" refers to the principle of the Book of Changes; in reality, the worries of the sage are not outside the principle. Moreover, the sage himself embodies the principle of the Book of Changes, so his worries are no longer true worries. The principle of the Book of Changes encompasses all things and principles in heaven and earth, hence it is called "rich in resources"; its transformations have no end, hence it is called "daily renewal"; every endeavor contains great virtue, and every bit of virtue contains a great undertaking, hence it is called "the continuous generation of life."

凡德業之成乎法象者皆名為乾，不止六陽一卦為乾；凡效法而成其德業者皆名為坤，不止六陰一卦為坤。極陰陽之數，而知數本無數，從無數中建立諸數，便能知來，即謂之占，非俟揲蓍而後為占。既知來者，數必有窮，窮則必變，變則通，通則久，即是學易之事，非俟已亂而後治、已危而求安之謂事。終日在陰陽數中，而能製造陰陽，不被陰陽所測，故謂之神。自富有至謂神五句，贊易理之無體；極數三句，贊聖神之無方也。

All things that manifest as visible forms of virtue and achievements can be called "Qian" (Heaven), not only the hexagram with all six lines yang. All things that emulate and achieve virtue and achievements can be called "Kun" (Earth), not only the hexagram with all six lines yin. To exhaust the numbers of yin and yang, and at the same time understand that numbers have no inherent count, yet can establish various numbers from the infinite, thus foreseeing the future, is called "zhan" (divination), not necessarily only after using the yarrow stalks. Since the future is foreknown, one understands that numbers must have an end, and when they reach their end they must change, and only through change can there be continuity, and only through continuity can there be lasting existence. This is the "shi" (matter) of studying the Book of Changes, not merely acting when things are already in disorder or when danger has already arisen. Being constantly immersed in the numbers of yin and yang, yet able to reverse them and create yin and yang, not being measured by yin and yang, is called "shen" (divine). The five sentences from "Riches are called great achievements" to "The indescribable movement of yin and yang is called shen" praise the formless nature of the principles of the Book of Changes. The three sentences following "Knowing the ultimate numbers to foresee the future" praise the divine and mysterious nature of the sages.

夫易，廣矣大矣！以言乎遠則不御，以言乎邇則靜而正，以言乎天地之間則備矣。夫乾，其靜也專，其動也直，是以大生焉；夫坤，其靜也翕，其動也闢，是以廣生焉。廣大配天地，變通配四時，陰陽之義配日月，易簡之善配至德。

The Book of Changes is truly vast and profound! In its distant aspect, it has no limits; in its near aspect, it is quiet and upright; in the space between heaven and earth, it encompasses everything. The trigram Qian, when still, is single-minded and unswerving, and when in motion, it is direct and unimpeded, thus giving rise to "greatness." The trigram Kun, when still, is inwardly gathered and closed, and when in motion, it is expansive and open, thus giving rise to "vastness." Its vastness matches that of heaven and earth; its adaptability matches the four seasons; its meaning of yin and yang matches the sun and moon; its simplicity and accessibility match the highest virtue.

上雲生生之謂易，指本性易理言也。依易理作易書，故易書則同理性之廣大矣。言遠不御，雖六合之外，可以一理而通知也；邇靜而正，曾不離我現前一念心性也；天地之間則備，所謂徹乎遠邇、該乎事理、統乎凡聖者也。易書不出乾坤，乾坤各有動靜，動靜無非法界，故得大生廣生而配於天地。既有動靜，便有變通以配四時；隨其動靜，便為陰陽以配日月；乾易坤簡以配至德。是知天人性修、境觀因果，無不具在易書中矣。

Zhi Xu explains: The previous text says "the continuous generation is called the Book of Changes," referring to the principle of ease inherent in our nature. Following this principle, the Book of Changes is created, so the Book of Changes is as vast as reason. It says "far beyond the Six Harmony can be understood," meaning even matters beyond the Six Harmony can be known through this principle. It says "nearby, still and correct," meaning it has never left my present moment of mind. It says "all things are included between heaven and earth," meaning it is comprehensive in near and far, includes both things and principles, and encompasses all beings and sages. The Book of Changes does not go beyond the two trigrams, Qian and Kun. Both Qian and Kun have movement and stillness, and this movement and stillness are nothing other than the entire dharmadhatu. Therefore, it can "greatly generate" and "broadly generate" and match heaven and earth. Since there is movement and stillness, there is change and adaptability to match the four seasons; following the different movement and stillness, it becomes yin and yang to match the sun and moon. The simplicity of Qian and the simplicity of Kun correspond to the highest virtue. From this, we can see that heaven and human beings, nature and cultivation, environment and observation, cause and effect, are all included in the Book of Changes.

子曰：易其至矣乎！夫易，聖人所以崇德而廣業也。知崇禮卑，崇效天，卑法地。天地設位，而易行乎其中矣。成性存存，道義之門。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，而觀其會通，以行其典禮，繫辭焉以斷其吉凶，是故謂之爻。言天下之至賾而不可惡也，言天下之至動而不可亂也。擬之而後言，議之而後動，擬議以成其變化。

Confucius said: The Book of Changes is perhaps the most complete. The Book of Changes is used by the sages to cultivate virtue and expand their undertakings. One's knowledge and vision should be lofty, while one's conduct should be humble. The lofty is modeled after Heaven, and the humble is modeled after Earth. Since Heaven and Earth have established their positions of high and low, the Way of the Book of Changes operates within them. To realize one's nature and constantly nurture it without losing it is the gateway to righteousness. The sages saw the complexity of all things under heaven and compared their forms and appearances, symbolizing their respective natures, thus called "xiang" (images). The sages also observed the changes of all things under heaven, examining their points of convergence and connection, and based on this, established rituals and systems, attaching words to judge auspiciousness and misfortune, thus called "yao" (lines). To speak about the most complex matters without causing aversion, and to discuss the most dynamic phenomena without causing confusion. One speaks after comparing, and acts after deliberating, achieving change through comparison and deliberation.

夫聖人依易理而作易書，易書之配天道人事也如此，故孔子作傳至此，不覺深為之嘆賞曰：易其至矣乎！夫易，乃聖人所以崇德而廣業也。知則高高山頂立，故崇；禮則深深海底行，故卑。崇即效天，卑即法地。蓋自天地設位以來，而易理已行於其中矣。但隨順其本成之性，而不使一念之或亡，則道義皆從此出，更非性外有少法可得也。是故易象也者，不過是聖人見天下之賾，而擬其形容、象其物宜者耳。

Zhi Xu explains: The sage relied on the principles of the Book of Changes to compose the Book of Changes, and the Book of Changes was perfectly aligned with the Way of Heaven and human affairs to such an extent. Therefore, when Confucius wrote the Great Treatise, he could not help but deeply admire and say, "The Book of Changes has reached its highest point!" The Book of Changes is precisely the tool used by the sage to cultivate virtue and expand his endeavors. "Knowing" should be like what the Chan school says, "standing on the highest mountain peak," so it is called "Chong" (high); "ritual" should be like what the Chan school says, "walking deeply in the sea," so it is called "Bi" (low). Chong means to emulate Heaven, and Bi means to take the example of Earth. Since Heaven and Earth established their positions of high and low, the principles of the Book of Changes have already been in operation. A person only needs to follow his original nature, not letting a single thought stray, then the Dao and righteousness flow from here naturally, and there is no need to seek for a single point of law outside of one's nature. Therefore, the "Xiang" (image) of the Book of Changes is merely what the sage saw the complexity of the world and compared its shape, symbolizing the nature of things.

易爻也者，不過是聖人見天下之動，而觀其會通，以行其典禮，繫辭焉以斷其吉凶者耳。夫天下之物雖至賾，總不過陰陽所成，則今雖言天下之至賾，而安可惡？若惡其賾，則是惡陰陽；惡陰陽，則是惡太極；惡太極，則是惡吾自心本具之易理矣。易理不可惡，太極不可惡，陰陽不可惡，則天下之至賾亦安可惡乎？夫天下之事雖至動，總不出陰陽之動靜所為，則今雖言天下之至動，而何嘗亂？若謂其亂，則是陰陽有亂，太極有亂，吾心之易理有亂矣。易理不亂，太極不亂，陰陽不亂，則天下之至動亦何可亂乎？

The "yao" of the Book of Changes is merely what the sage observed from the changes in the world, and from understanding where these changes connect and interpenetrate, he established rituals and institutions, and attached words to judge fortune and misfortune. Although the affairs of the world are extremely complex, they are ultimately composed of yin and yang. So if we say "the most intricate in the world," how can we dislike it? If we dislike this intricacy, we are disliking yin and yang; if we dislike yin and yang, we are disliking the Taiji; if we dislike the Taiji, we are disliking the principle of the Book of Changes inherent in our own mind. The principle of the Book of Changes cannot be disliked, the Taiji cannot be disliked, yin and yang cannot be disliked; then how can we dislike the most intricate affairs in the world? Although the affairs of the world are extremely dynamic, they do not go beyond the actions of yin and yang in motion and stillness. So if we say "the most dynamic in the world," how can it be chaotic? If we say it is chaotic, then it is yin and yang that are chaotic, the Taiji that is chaotic, and the principle of the Book of Changes in our mind that is chaotic. The principle of the Book of Changes is not chaotic, the Taiji is not chaotic, yin and yang are not chaotic; then how can the most dynamic phenomena in the world be chaotic?