The Middle Trust Hexagram

是以君子當至賾至動中，能善用其擬議，擬議以成變化，遂能操至賾至動之權。蓋必先有中孚之德存於已，而後可以同人。孚德既深，雖先或號啕，後必歡笑，況本無睽隔者乎？然欲成孚德，貴在錯地之一著，譬如藉用白茅，則始無不善；又貴在究竟之不變，譬如勞謙君子，則終無不吉。倘勞而不謙，未免為亢龍之悔；倘藉非白茅，未免有不密之失。而所謂不出戶庭者，乃真實慎獨功夫，非陽為君子陰為小人者所能竊取也。

Therefore, a gentleman, even when situated in the most complex and turbulent circumstances, can skillfully employ the practice of "imagination and deliberation"—first by comparison, then by discussion. Through comparison and discussion, transformation is achieved, thus enabling him to take the initiative in dealing with complexity and turbulence. Here, it is essential first to cultivate in one's heart the virtue of sincerity and trust as exemplified in the hexagram Zhongfou. Only then can one speak of the harmony and unity with others as in Tongren. When the virtue of sincerity is deeply established, even if one begins by wailing and weeping, eventually one will surely laugh and rejoice. And何况 those who have no barriers between them from the start? However, to attain this virtue of sincerity, the key lies first in the initial step, just as in Daguò Chilu "using white reeds as a mat," being cautious at the outset ensures no wrongdoing. The key also lies in maintaining consistency throughout, as in Qian Jiusan "the virtuous man who labors in humility," ensuring a favorable conclusion. If one labors without humility, one is bound to fall into Qian Shangjiu "the dragon soaring high brings regret." If the foundation beneath is not clean white reeds, one inevitably incurs the loss of secrecy and propriety. As for the phrase "not stepping out of the courtyard," this represents genuine diligence in solitude, something that cannot be imitated by those who appear virtuous on the surface but act wrongly behind the scenes. These sentences preface the several line statements that will be cited later.

鳴鶴在陰，其子和之。我有好爵，吾與爾靡之。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，見乎遠。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！同人先號啕而後笑。子曰：君子之道，或出或處，或默或語，二人同心，其利斷金；同心之言，其臭如蘭。金雖至堅，同心者尚能斷之，此所謂金剛心也。

The *Zhongfu* hexagram's *Jiu Er* line statement says: A white crane calls in the mountain shade, and its young crane responds in harmony; I have good wine, and I wish to share it with you. Confucius says: A gentleman resides in his own house; if his words are good, people a thousand miles away will respond to him, let alone those nearby. If his words are not good, people a thousand miles away will turn away from him, let alone those nearby. Words originate from oneself and are applied to the people; actions begin nearby and manifest far away. Words and deeds are the key to a gentleman; once the key is turned, it becomes the master of honor and disgrace. Words and deeds are what a gentleman uses to move heaven and earth; can he not be cautious! The *Tongren* hexagram's *Jiu Wu* line statement says: First wailing and crying, then laughing. Confucius says: A gentleman's way of dealing with the world involves sometimes taking office, sometimes retreating; sometimes being silent, sometimes speaking. When two people share the same heart, their sharpness is enough to cut through metal; the words of those with the same heart have the fragrance of orchids. At this point, Qiyi merely adds a single turn of phrase: Although metal is extremely hard, those with the same heart can still cut it, which is what the Buddha teaches as the 'Diamond Heart' — a mind that is firm and unshakable, capable of cutting through all afflictions.

初六：藉用白茅，無咎。子曰：苟錯諸地而可矣，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。苟，誠也。誠能從地穩放，即禪門所謂腳跟穩當者也。白茅潔淨而柔軟，正是第一寂滅之忍。

The *Daguo* hexagram's *Chilu* line statement says: Using white reed grass to cover the bottom, there is no fault. Confucius said: If you just place it directly on the ground, that would be enough; why use white reed grass to cover it? Where would there be any fault? This is the extreme of caution. Reed grass is a light and thin thing, yet its function is very important. If this method of caution is carried through, there will be no mishaps. Qingyi's explanation says: "Gou" should be understood as "cheng," meaning "indeed" or "truly." Truly being able to place something stably on the ground is, in the Chan school, called "jiegeng wudang" — standing firmly on the ground. White reed grass is clean and soft, corresponding exactly to the Buddhist concept of "diyi jiemie ren," the first level of patience, which refers to abiding in the nature of cessation, with the mind unmoving.

勞謙君子有終吉。子曰：勞而不伐，有功而不德，厚之至也。語以其功下人者也。德言盛，禮言恭。謙也者，致恭以存其位者也。慎斯術也以往，即始而見終也，亦因該果海義；致恭以存其位，令終以全始也，亦果徹因源義。

The Line Statement of Nine in the Third of the hexagram "Modesty" says: A virtuous man who works diligently and humbly can maintain his position to the end, which is auspicious. Confucius says: One who exerts effort without boasting and achieves success without claiming the virtue, reaches the extreme of sincerity and thickness. This refers to the gentleman who humbly yields his merit to others. In terms of virtue, it should be grand; in terms of ritual, it should be respectful. What is called modesty is to be extremely respectful in order to preserve one's position. Quingyi's explanation: The previous section says "Be cautious in following this method," which sees the end from the beginning, equivalent to the Huayen School's "the cause contains the entire sea of results" — within the position of cause, the entire merit of the result is already included; this section says "exerting respect to preserve one's position," which completes the end to fulfill the beginning, equivalent to "the result thoroughly penetrates the source of the cause" — the merit of the result extends all the way back to the source of the cause. The mutual penetration of cause and result is the profound meaning of these two sections.

亢龍有悔。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。不出戶庭無咎。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。子曰：作易者，其知盜乎！易曰：負且乘，致寇至。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。易曰負且乘致寇至，盜之招也。事者心事，器者象貌，佛法所謂懷抱於結使、不應著袈裟者也。招字妙甚，可見致魔之由皆由主人。

The line statement of the Upper Nine of the Qian hexagram says: A dragon flies too high and incurs regret. Confucius says: Being in a high position without a real position, occupying a high place without the people, virtuous people are in lower positions and there is no one to assist, so any action brings regret. The line statement of the Chou hexagram's Initial Nine says: Not leaving the courtyard, there is no fault. Confucius says: The origin of calamity is taking words as a step. The ruler's carelessness in secrecy leads to losing ministers, the minister's carelessness in secrecy leads to losing himself, and the carelessness in secrecy about confidential matters leads to calamity, so the gentleman is cautious in keeping secrets and does not easily speak out. Confucius also says: The people who composed the Book of Changes must have understood thieves. The line statement of the Li hexagram's Sixth Three says: Carrying things while riding in a carriage, invites thieves. Carrying things is what the petty person does, while the carriage is the tool of the gentleman; the petty person uses the gentleman's carriage, so thieves want to rob him. The superior person is arrogant, the inferior person is tyrannical, so thieves want to attack him. Storing wealth carelessly is like teaching people to steal; dressing in a seductive way is like teaching people to commit adultery. Therefore, "carrying and riding, leading to thieves coming," is inviting thieves by oneself. Qingyi explains this with Buddhist teachings: Here, "things" refers to inner matters, and "vessel" refers to external appearance. In Buddhist teachings, it says "carrying attachments in the heart, one should not wear the saffron robe" — meaning that someone who still harbors烦恼 (disturbances) should not wear the monastic robe, which is the same meaning. The word "invite" is used very skillfully, showing that the reason for inviting obstacles is entirely within oneself.

天一地二，天三地四，天五地六，天七地八，天九地十。天數五，地數五，五位相得而各有合。天數二十有五，地數三十，凡天地之數五十有五，此所以成變化而行鬼神也。

Heavenly numbers are one, two, three, four, five, six, seven, eight, nine, and ten. The odd numbers belong to Heaven, totaling five, and the even numbers belong to Earth, also totaling five. These five sets of numbers combine in pairs, each having its own corresponding relationship. The total of the Heavenly numbers is twenty-five, and the total of the Earthly numbers is thirty. Combined, the total of Heaven and Earth is fifty-five. From this comes change, and the movement of ghosts and spirits is thus understood.

此明河圖之數，即天地之數，即所以成變化而行鬼神者也。太極無極，只因無始不覺妄動，強名為一。一即屬天，對動名靜，靜即是二，二即屬地。二與一為三，三仍屬天；二與二為四，四仍屬地；四與一為五，五仍屬天；四與二為六，六仍屬地；六與一為七，七仍屬天；六與二為八，八仍屬地；八與一為九，九仍屬天；八與二為十，十仍屬地。十則數終，而不可復加。

Zhi Xu explained: This passage clarifies that the numbers of the Yellow River Chart are the numbers of heaven and earth, which are the sources of change and the movement of ghosts and spirits. The Taiji originally had no extreme, but since the beginningless one thought was not aware and thus falsely moved once, it was given a name called "one" — this point is where Zhi Xu directly connects the beginning of the numbers in the Yellow River Chart to the concept of a single moment of deluded movement in Buddhist teachings. "One" belongs to heaven; in contrast to movement, stillness is "two," and "two" belongs to earth. Adding one to two gives three, which still belongs to heaven; adding two to two gives four, which still belongs to earth; adding one to four gives five, which still belongs to heaven; adding two to four gives six, which still belongs to earth; adding one to six gives seven, which still belongs to heaven; adding two to six gives eight, which still belongs to earth; adding one to eight gives nine, which still belongs to heaven; adding two to eight gives ten, which still belongs to earth. When reaching ten, the numbers end and cannot be added further.

故河圖止有十數。然此十數總不出於天地，除天地外別無有數，除數之外亦別無天地可見矣。總而計之，天數凡五，所謂一三五七九也；地數亦五，所謂二四六八十也。一得五而成六，六遂與一合而居下；二得五而成七，七遂與二合而居上；三得五而成八，八遂與三合而居左；四得五而成九，九遂與四合而居右。既言六七八九，必各得五而成，則五便在其中；既言一二三四，則便積而成十，

Therefore, the Yellow River Chart contains only ten numbers. However, these ten numbers are derived from heaven and earth; apart from heaven and earth, there are no numbers, and apart from numbers, there are no heaven and earth to be seen. In total, the odd numbers belonging to heaven are five, namely one, three, five, seven, and nine; the even numbers belonging to earth are also five, namely two, four, six, eight, and ten. One added to the central five becomes six, and six combines with one and resides below; two added to five becomes seven, and seven combines with two and resides above; three added to five becomes eight, and eight combines with three and resides to the left; four added to five becomes nine, and nine combines with four and resides to the right. This is the origin of the Yellow River Chart's arrangement where six and one are in the north, seven and two in the south, eight and three in the east, and nine and four in the west. One, two, three, and four are called "generative numbers," while six, seven, eight, and nine are called "formed numbers," and each pair differs by one five. Since six, seven, eight, and nine all require adding five to be formed, five is already included within them; since one, two, three, and four, when added together, make ten, five is also contained within them.

十遂與五合而居中。積而數之，天數一三五七九，共成二十有五；地數二四六八十，共成三十；凡天地之數五十有五，而變化皆以此成，鬼神皆以此行矣。有陰陽乃有變化，有變化乃有鬼神。變化者，水火木金土，生成萬物也；鬼神者，能生所生、能成所成，各有精靈以為之主宰也。變化即依正幻相，鬼神即器世間主及眾生世間主耳。

Thus, the ten heavenly stems combine with the five elements and reside in the center. Adding them up: the numbers of heaven, one, three, five, seven, and nine, total twenty-five; the numbers of earth, two, four, six, eight, and ten, total thirty. The total numbers of heaven and earth together amount to fifty-five. All transformations arise from this, and all spirits and deities move according to this. There is transformation because of yin and yang, and there are spirits and deities because of transformation.the so-called transformation refers to the five phases—water, fire, wood, metal, and earth—that generate all things.the so-called spirits and deities refer to the producer and the produced, the creator and the created, each having a spirit as its master. In Buddhist terms, transformation refers to the two kinds of illusory appearances: the dependent environment (依报), which refers to the environment such as mountains, rivers, and countries, and the self (正报), which refers to the beings themselves. Spirits and deities are the rulers of the material world and the rulers of the world of beings, respectively.

大衍之數五十，其用四十有九。分而為二以象兩，卦一以象三，揲之以四以象四時，歸奇於扐以象閏，五歲再閏，故再扐而後掛。

The total number of yarrow stalks used in divination is fifty, but only forty-nine are actually employed. They are divided into two groups at random, symbolizing the two principles of Heaven and Earth. One stalk is then set aside, symbolizing the three elements of Heaven, Earth, and Humanity. Counting the stalks in groups of four, it represents the four seasons of a year. The remaining stalks, which are left over after counting, are held between the fingers, symbolizing the extra days in the lunar calendar, known as the leap month. Since there are two leap months in five years, this process is repeated twice, and then another stalk is set aside.

衍，乘也。大衍，謂乘此天五地五之數，而演至於萬有一千五百二十也。河圖中天地之數，共計五十有五。今以天五地五，原非兩五，是其定數；以對於十，亦是中數。一得之以為六，二得之以為七，三得之以為八，四得之為九，復合一二三四以成於十。故除中宮五數，以表數即非數，而惟取餘五十以為大衍之數，以表從體起用。及揲蓍時，又於五十數中，存其一而不用，以表用中之體，亦表無用之用。

Zhi Xu explains: "Yan" means multiplication and deduction. "Da Yan" refers to using the number five from Heaven and the number five from Earth to multiply and deduce, proceeding step by step to reach eleven thousand five hundred and twenty, which is exactly the total number of lines in the upper and lower parts of the Zhou Yi. This number is used as the number for all things. In the He Tu, the total number of Heaven and Earth is fifty-five. The five from Heaven and the five from Earth mentioned here are not two fives, but rather the fixed central number. When paired with ten, it remains the central number. Adding one to it makes six, adding two makes seven, adding three makes eight, adding four makes nine, and combining one, two, three, and four makes ten. Therefore, the central number five is subtracted to indicate that "number is not number." Only the remaining fifty is taken as the Da Yan number, representing the manifestation of function from the original substance. When actually performing the divination with the yarrow stalks, one leaves one stalk unused among the fifty, indicating the use of the central substance and also representing "useless use."

與本體太極實非有二。夫從體起用，即不變隨緣義也；用中之體，即隨緣不變義也。將此四十九策，隨手分而為二，安於左右，象吾心之動靜，即成天地兩儀。次以左手取左策執之，而以右手取右策之一，掛於左手之大指間，象人得天地合一之道而為三才。次四四以揲之，象天地間四時新新不息。次歸其所奇之策，扐於左手無名指間，以象每年必有閏日。又以右手取右策執之，而以左手四四揲之，歸其所奇之策，扐於左手中指之間，是名再扐，以象五歲必有兩個閏月，是為再閏。

The remaining stick is not a separate entity from the original太极 body. "From the body arises function" corresponds to the Buddhist concept of "unchanging while responding to conditions"; "the body within function" corresponds to "changing while remaining unchanging." The following are the specific steps. First, "divide into two": take the forty-nine sticks and divide them randomly into two piles, placing them on the left and right, symbolizing the movement and stillness of the mind, thus forming the two principles of heaven and earth. Second, "take one": first take the pile on the left with the left hand, then take one stick from the right pile with the right hand and place it between the thumb and index finger of the left hand, symbolizing that a person attains the unity of heaven and earth and becomes the three elements. Third, "count by four": count the sticks in the hand in groups of four, symbolizing the continuous renewal of the four seasons in the universe. Fourth, "return the remainder": take the leftover sticks, which are one to four, and place them between the ring finger and the palm of the left hand, symbolizing that each year has a leap month. Then take the right pile with the right hand and count them in groups of four with the left hand, placing the leftover sticks between the middle finger and palm of the left hand, which is called "second count," symbolizing that there are two leap months in five years, that is, "second leap."

已上分二、掛一、揲四、歸奇共四營而為一變。取其所掛所扐之策置之，然後再取左右揲過之策而重合之，重複分二、掛一、揲四、歸奇，故云再扐而後掛也，是為二變。又取所掛所扐之策置之，然後更取左右揲過之策而重合之，重複分二、掛一、揲四、歸奇，是為三變。

The four steps of "fen er, gua yi, xie si, gui qi" are collectively called "si ying." Completing one set of these steps is called "yi bian." After finishing one set, take out the stalks that were hung and those held between the fingers and set them aside. Then combine the stalks from both sides that have been counted again, and perform the steps of "fen er, gua yi, xie si, gui qi" once more—the text refers to this act of hanging again as "zai he er hou gua." This is called "er bian." Next, take out the stalks that were hung and held during the second set and set them aside, then combine the counted stalks from both sides again and perform the steps of "fen er, gua yi, xie si, gui qi" once more. This is called "san bian."

置彼三變所掛所扐之策，但取所揲之策數之。四九三十六則為○。四八三十二則為。四七二十八則為一。四六二十四則為Ｘ。於是成爻。○為陽動，動則變陰。為陰靜。一為陽靜，靜皆不變。Ｘ為陰動，動則變陽。故下文云：四營成易，三變成爻，十八變成六爻，則為卦也。此蓍草之數及揲蓍之法，乃全事表理、全數表法，示百姓以與知與能之事，正所謂神道設教、化度無疆者矣，謂之大乘，不亦宜乎？若不以惟心識觀融之，屈我羲文周孔四大聖人多矣。

Place all the stalks that have been lifted and held aside from the three changes aside, and take together the stalks that have been counted three times: if you get thirty-six stalks, that is four nines making thirty-six, and you draw a circle 「○」; if you get thirty-two stalks, that is four eights making thirty-two, and you draw another mark (the symbol in the original text is missing, but according to the method of divination, it should be the mark of lesser yin); if you get twenty-eight stalks, that is four sevens making twenty-eight, and you draw 「一」; if you get twenty-four stalks, that is four sixes making twenty-four, and you draw 「Ｘ」. One line is thus formed. 「○」 is old yang, which is yang but active, and when active it becomes yin; the missing mark is lesser yin, which is yin but still; 「一」 is lesser yang, which is yang but still—so all still ones remain unchanged; 「Ｘ」 is old yin, which is yin but active, and when active it becomes yang. Therefore the text says 「four operations form one change, eighteen changes form a hexagram」: four operations form one change, three changes form one line, eighteen changes form six lines, and a hexagram is thus drawn. Zhi Xu continues to integrate and explain: this system of stalks and the method of divination with stalks uses the entire phenomenon to manifest the principle, and the whole set of numbers to manifest the Buddhist teaching, indicating to the people the matter that everyone can know and practice. This is exactly what is meant by 「setting up divine ways for education」 to transform endlessly. To call it Mahayana is indeed very appropriate. If we do not use 「the view of mind-only」—observing all phenomena as merely manifestations of one's own mind—to integrate it, then we would be greatly failing the four great sages: Fuxi, King Wen, the Duke of Zhou, and Confucius.

乾之策二百一十有六，坤之策百四十有四，凡三百有六十，當期之日。二篇之策，萬有一千五百二十，當萬物之數也。

The sixty lines of the Qian hexagram use a total of 216 stalks, and the sixty lines of the Kun hexagram use a total of 144 stalks. Together, they amount to 360 stalks, exactly matching the number of days in a year. The total number of stalks used for the sixty-four hexagrams in the upper and lower parts of the Zhou Changes is 11,520, exactly corresponding to the number of all things under heaven. This is the origin of the statement above that "Da Yan" leads to the number 11,520 through continuous calculation.

九七皆乾，而爻言其變，故占時用九不用七。一爻三十六策，則乾卦六爻，共計二百一十六策也。八六皆坤，而占時用六不用八。一爻二十四策，則坤卦六爻，共計一百四十四策也。合成三百六十策，可當期歲之日。然一歲約立春，至第二年春，則三百六十五日有奇；約十二月，則三百五十四日。而今雲三百六十，適取其中，亦取大概言之，不必拘拘也。

Zhi Xu explained: Both nine and seven belong to Qian (Yang), but the Line Statement refers to change, so when divining, nine is used instead of seven. A single old Yang line represents thirty-six strategies, and the six lines of the Qian hexagram together total two hundred and sixteen strategies. Both eight and six belong to Kun (Yin), so when divining, six is used instead of eight. A single old Yin line represents twenty-four strategies, and the six lines of the Kun hexagram together total one hundred and forty-four strategies. Combined, they make three hundred and sixty strategies, which corresponds exactly to the number of days in a year. However, if a year is counted from the Beginning of Spring to the next Beginning of Spring, it is three hundred and sixty-five days plus a little more; if counted by twelve lunar months, it is three hundred and fifty-four days. Here, the number three hundred and sixty is taken as an average between the two, and it is only an approximate figure, not something to be taken literally.

又合上下二篇六十四卦之策而總計之，陽爻百九十二，共六千九百一十二策；陰爻百九十二，共四千六百八策，故可當萬物之數。夫期歲之日、萬物之數，總惟大衍之數所表；大衍不離河圖，河圖不離吾人一念妄動，則時劫萬物，又豈離吾人一念妄動所幻現哉？

Now add up the total number of lines for the upper and lower parts of the sixty-four hexagrams: the yang lines total one hundred and ninety-two, each line corresponding to thirty-six strategies, totaling six thousand nine hundred and twelve strategies; the yin lines also total one hundred and ninety-two, each line corresponding to twenty-four strategies, totaling four thousand six hundred and eight strategies; when these two totals are added together, they amount to eleven thousand five hundred and twenty, thus equating to the number of all things. The number of days in a year and the number of all things altogether are merely expressed by the great derivation number; and the great derivation number cannot be separated from the Yellow River Chart, and the Yellow River Chart cannot be separated from our momentary false movement. If this is so, how can the number of kalpas in time and the myriad things in space be separated from the illusion created by our momentary false movement?

是故四營而成易，十有八變而成卦。一變必從四營而成，以表一念一法之中，必有生住異滅四相；三變成爻，以表爻爻各具三才之道；六爻以表三才各有陰陽；十八變以表三才各各互具而無差別。

Therefore, after four procedures, one change is completed, and after eighteen changes, one hexagram is formed. Quingyi's explanation: One 'change' must necessarily consist of 'four preparations,' used to indicate that within a thought or a dharma, there must necessarily be the four phases of birth, abiding, change, and destruction. Three changes form one line, used to indicate that each line possesses the way of the three principles of heaven, earth, and humanity. Six lines are used to indicate that the three principles each have both yin and yang aspects. Eighteen changes are used to indicate that the three principles each fully contain one another without difference. He here matches the procedure of divination with yarrow stalks to the Buddhist concept of 'four phases' and the Tiantai school's doctrine of mutual inclusion.

八卦而小成。三爻已可表三才，九變已可表互具，故名小成。引而伸之，觸類而長之，天下之能事畢矣。八可為六十四，不過引而伸之也；三百八十四爻以定天下之吉凶，是在觸類而長之也。至於觸類而長，則一一卦、一一爻，皆可斷天下事，而裁成輔相之能事無不盡矣。

"Eight Trigrams form a small completion." Qiyi explained: Three lines are sufficient to represent the three principles, and nine transformations are enough to indicate mutual inclusion, hence it is called "a small completion." "Draw them out and extend them, generalize by analogy and expand them, and all the skills under heaven will be completed." He explained: The Eight Trigrams can be expanded into sixty-four Trigrams, but this is merely drawing them out and extending them. The three hundred and eighty-four lines are used to determine the fortune and misfortune of the world, which lies in generalizing by analogy. When one reaches the stage of being able to generalize by analogy, then each Trigram and each Line can be used to judge all matters under heaven, and the ability of humans to assist Heaven and Earth, and to shape and complete all things, will have no omissions.

顯道神德行，是故可與酬酢，可與祐神矣。子曰：知變化之道者，其知神之所為乎。有一必有二，有二必有四，有四必有八，有八必有六十四，有六十四必有三百八十四。然三百八十四爻，秖是六十四卦；六十四卦，秖是八卦；八卦秖是四象；四象秖是兩儀；兩儀秖是太極。太極本不可得，太極不可得，則三百八十四皆不可得，故即數可以顯道也。

The Great Treatise says: The Book of Changes reveals the nature of the Way and the mysterious virtue, so it can be used to deal with all things and to assist the divine. Confucius said: Those who understand the principle of change, perhaps they also understand the workings of the divine. Qingyi's explanation: There must be two if there is one, there must be four if there are two, there must be eight if there are four, there must be sixty-four if there are eight, and there must be three hundred and eighty-four lines if there are sixty-four. However, the three hundred and eighty-four lines are only the sixty-four hexagrams, the sixty-four hexagrams are only the eight trigrams, the eight trigrams are only the four images, the four images are only the two principles, and the two principles are only the Supreme Ultimate. The Supreme Ultimate itself is beyond attainment. Since the Supreme Ultimate is beyond attainment, then the three hundred and eighty-four lines are also beyond attainment. It is precisely for this reason that the 'number' can manifest the 'Way'.

陰可變陽，陽可變陰，一可為多，多可為一，故體此即數之道者，可以神其德行也。既即數而悟道，悟道而神明其德，則世間至賾至動，皆可酬酢；而鬼神所不能為之事，聖人亦能祐之矣，先天而天弗違，此之謂也。人但知揲蓍為變化之數耳，若知變化之道，則無方之神、無體之易，皆現於靈知寂照中矣。故述傳至此，特自加子曰二字，以顯諮嗟詠歎之思，而史記自稱太史公曰乃本於此。

Yin can become Yang, and Yang can become Yin; one can become many, and many can return to one. Therefore, those who recognize that "the Way is already present in numbers" can apply their virtue in a marvelous way. Since they understand the Way through numbers and then apply the Way to cultivate virtue, they can deal with the most complicated and chaotic affairs in the world. Even things that ghosts and spirits cannot accomplish, the sage can assist. This is what is meant by "acting before the heavens do not contradict." People only know that divination with yarrow stalks is about changing numbers. But if one truly understands the Way of change, then the invisible gods and the formless Book of Changes will appear in one's clear awareness and quiet illumination. Therefore, when Confucius spoke about this, he specially added the words "Zi Yu" to express his deep admiration and reflection. The "Records of the Grand Historian" uses "Tai Shi Gong Yu" in the same way, learning it from this.

易有聖人之道四焉：以言者尚其辭，以動者尚其變，以制器者尚其象，以卜筮者尚其占。前文雲君子觀象玩辭、觀變玩占，今言此四即易所有聖人之道也。夫玩辭則能言，觀變則能動，觀象則可以制器，玩占則可以卜筮決疑。言也，動也，制器也，卜筮也，聖人修身治人之事，豈有外於此四者哉？

The Book of Changes contains four principles of the sage's way: those who wish to speak and formulate doctrines value its hexagram and line statements; those who wish to take action value its changes; those who wish to make objects value its hexagram images; and those who wish to divinate and resolve doubts value its divinatory judgments. Qingyi explains: Previously it was said, "The gentleman, when at rest, observes the images and plays with the statements; when in motion, observes the changes and plays with the divination." Now, these four points are the sage's way contained in the Book of Changes. Playing with the statements of hexagrams and lines enables one to speak and formulate doctrines; observing the changes of lines enables one to take action; observing the images of hexagrams enables one to make objects; playing with divinatory judgments enables one to divinate and resolve doubts. Speaking, acting, making objects, and divining are precisely the entire affairs of the sage in cultivating himself and governing others. How could there be anything beyond these four?

是以君子將有為也，將有行也，問焉而以言，其受命也如向，無有遠近幽深，遂知來物，非天下之至精，其孰能與於此。君子，學聖人者也；學聖人者必學易，善學易者，舉凡有為有行，必玩辭而玩占。果能玩辭玩占，則易之至精，遂為我之至精矣。

Therefore, when a gentleman is about to take action or make a move, he consults the Book of Changes and asks it for guidance; it accepts the inquiry and responds swiftly, like an echo. Whether the matter is distant or near, hidden or profound, he can thus foresee future events. If it is not the most subtle thing in the world, who could achieve this? Qiyi's explanation: The term 'gentleman' refers to one who studies the sages; those who study the sages must necessarily study the Book of Changes. Those who skillfully study the Book of Changes, when they are about to act or take action, will certainly contemplate the words of the hexagrams and their lines, as well as the divinatory judgments. If one truly contemplates the words and the judgments, then the most refined essence of the Book of Changes will become one's own most refined essence.

參伍以變，錯綜其數，通其變，遂成天地之文；極其數，遂定天下之象。非天下之至變，其孰能與於此。參者，彼此參合之謂；伍者，行伍定列之謂也。雖彼此參合，而不壞行伍之定列；雖行伍定列，而不壞彼此之參合，故名參伍以變。由彼此參合，則其數相錯；由行伍定列，則其數可綜，故云錯綜其數。舉凡河圖洛書之成象，揲蓍求卦之法式，無不皆然，非僅偏指一種也。陰陽各有動靜，故成天地之文；六十四卦各具六十四卦，故定天下之象。誠能觀象以通變，觀變以極數，則易之至變，遂為我之至變矣。

Three and three are intermingled and change alternately, combining and mixing the numbers together; by comprehending its changes, the brilliance of heaven and earth is formed; by exhausting its numbers, the forms of all things under heaven are determined. If it is not the most changeable thing in the world, who could achieve this? Qingyi explains: "Cen" means mutual intermingling and blending, while "wu" means arranging in rows and keeping them fixed. Although they are intermingled, they do not disrupt the fixed arrangement; although arranged in rows, they do not hinder mutual intermingling. Therefore it is called "cenwu yibian." Because of mutual intermingling, the numbers become interwoven; because of fixed arrangement, the numbers can be combined and integrated. Therefore it is said "cuozhong qishu." All the forms of the Yellow River Chart and the Luo Writing, as well as the method of divining by casting yarrow stalks to determine hexagrams, are all like this, not referring specifically to any one of them. Yin and yang each have movement and stillness, thus forming the brilliance of heaven and earth; each of the sixty-four hexagrams contains all sixty-four hexagrams, thus determining the forms of all things under heaven. If one can observe the forms to understand change and observe change to exhaust the numbers, then the ultimate change of the Book of Changes will become one's own ultimate change.

易，無思也，無為也，寂然不動，感而遂通天下之故。非天下之至神，其孰能與於此。夫易雖至精至變，豈有思慮作為於其間哉？惟其寂然不動，所以感而遂通。誠能於觀象玩辭、觀變玩占之中，而契合其無思無為之妙，則易之至神，遂為我之至神矣。

The Yi is without thought and without artificial creation; it is still and unmoving, but once it responds, it connects with all events throughout the world. If it is not the most profound and mysterious thing in the world, who could achieve such a feat? Quingyi's explanation: Although the Yi is extremely subtle and highly changeable, where is there any thought or artificial creation within it? Exactly because it is still and unmoving, it can respond instantly and connect with everything. If one can truly align with its profound and effortless nature through observing phenomena and interpreting words, and through understanding change and divination, then the ultimate mystery of the Yi will become one's own ultimate mystery.

夫易，聖人之所以極深而研幾也。唯深也，故能通天下之志；唯幾也，故能成天下之務；唯神也，故不疾而速，不行而至。子曰易有聖人之道四焉者，此之謂也。由此觀之，則易之為書，乃聖人所以極深而研幾者也。苟極其深，則至精者在我，而能通天下之志；苟研其幾，則至變者在我，而能成天下之務；苟從極深研幾處悟其無思無為寂然不二之體，則至神者在我，故能不疾而速、不行而至矣。謂聖人之道不全寄詮於易書中可乎？今有讀易而不知聖人之道者，何異舍醇醲而味糟粕也。

The Book of Changes is the means by which sages investigate the profound and examine the subtle. Because it is profound, it can communicate the aspirations of people throughout the world; because it is subtle, it can accomplish the affairs of the world; because it is mysterious, it can achieve results without haste and arrive without movement. Confucius said, "The Book of Changes contains the four ways of the sage," referring precisely to this. Qingyi's explanation: From this, we can see that the Book of Changes is indeed the means by which sages investigate the profound and examine the subtle. If one exhausts its depth, then "the highest refinement" resides within me, enabling me to communicate the aspirations of people throughout the world; if one examines its subtlety, then "the highest change" resides within me, enabling me to accomplish the affairs of the world; if one understands its essence of "extreme depth and subtle examination" and realizes its nature of thoughtless action and stillness without duality, then "the highest mystery" resides within me, allowing me to achieve results without haste and arrive without movement. How can it be said that the ways of the sage are not fully embodied and explained in the Book of Changes? Now, if someone reads the Book of Changes but does not understand the ways of the sage, it is like discarding the pure and fragrant wine to taste the residue.

子曰：夫易何為者也？夫易開物成務，冒天下之道，如斯而已者也。是故聖人以通天下之志，以定天下之業，以斷天下之疑。是故蓍之德圓而神，卦之德方以知，六爻之義易以貢。聖人以此洗心，退藏於密，吉凶與民同患，神以知來，知以藏往，其孰能與於此哉！古之聰明睿知、神武而不殺者夫。

Confucius said: What is the function of the Book of Changes? The Book of Changes opens up all things and accomplishes all affairs, covering the entire way of the world, that is all. Therefore, the sage uses it to communicate the minds of people throughout the world, to establish the undertakings of the world, and to decide the doubts of the world. Therefore, the virtue of the divining stalk is round and profound, while the virtue of the hexagram is square and wise. The meaning of the six lines is changeable and ever revealing. The sage uses these to purify his mind and to withdraw and conceal himself in secrecy. He shares in the joys and sorrows of the people, with good fortune, misfortune, calamity and blessing. He foresees the future with profound insight and contains the past with wisdom. Who can reach this level? Perhaps it is the sages of old who were wise and intelligent, possessed divine power, yet did not resort to warfare.

此欲明易書之妙，而先示易理之大也。夫所謂易，果何義哉？蓋是開一切物，成一切務，包盡天下之道者也。是故聖人依易理而成易書，以通天下之志，使人即物而悟理；以定天下之業，使人素位而務本；以斷天下之疑，使人不泣歧而徼（行亍+幸）。是故蓍之德，極其變化而不可測也；卦之德，有其定理而不可昧也；爻之義，盡其變通而未嘗隱也。

Zhi Xu explains: This passage aims to clarify the profound utility of the Book of Changes. Therefore, it first reveals the vastness of the principles of the Book of Changes. What exactly does the term "Yi" mean? It refers to the ability to develop all things and accomplish all affairs, encompassing all the principles of the world without exception. Thus, the sages created the Book of Changes based on these principles: using it to communicate the hearts of people across the world, enabling them to understand principles through things; using it to establish the affairs of the world, enabling people to be content with their roles and focus on fundamentals; using it to resolve doubts throughout the world, preventing people from weeping at crossroads like Yang Zhu and relying on chance. Therefore, the virtue of the yarrow stalks is to change to the extreme and be unpredictable; the virtue of the hexagrams is to have fixed principles that cannot be obscured; the meaning of the lines is to exhaust all aspects of change without concealment. (The character "yao" in the following sentence is described in the original text as "xing xu + xing," an alternative form of "xing," making the sentence "enabling people not to weep at crossroads and rely on chance.")

夫蓍圓而神，卦方以知，爻易以貢，皆所謂寂然不動、感而遂通者也。聖人即以此洗心退藏於密，所謂自明誠謂之教，能盡其性，則能盡人之性，故吉凶與民同患，神以知來，知以藏往，不俟問於蓍龜而後知吉凶也。此惟古之聰明睿知、斷惑而無惑可斷者，刀能與於此耳。

The divination herbs are round and subtle in their divine nature, the hexagrams are square and wise, and the changing lines are easy to transform and reveal timely messages. These all belong to the state of being still and unmoving yet responsive and interconnected. The sages used these to purify their minds and retreat into hidden places, which is what the Doctrine of the Mean refers to as "self-realization of sincerity is called teaching." When one exhausts one's own nature, one can exhaust others' nature, thus being able to share in the joys and sorrows of the people. One can foresee the future with divine insight and understand past events with wisdom, without needing to wait for the oracle bones and herbs to determine fortune or misfortune. Only the ancient sages, who were wise and intelligent, who had completely eliminated confusion and had no more confusion to eliminate, could achieve this. (The last sentence's "刀" is likely a mistake for "乃," as per the original text, and is recorded as such.)

是以明於天之道，而察於民之故，是興神物，以前民用。聖人以此齋戒以神明其德夫。夫神以知來，知以藏往，則又何俟蓍龜之神物，而後斷民之吉凶哉？但聖人能之，眾人不能，不藉蓍龜以示，則民不信也。是以明於借物顯理，乃天之道；因占決疑，乃民之習。故藉此蓍龜以開民用之前，而聖人亦示現齋戒然後卜筮者，正欲以此倍神明其德也。

Therefore, the sage understands the principles of heaven and investigates the actual conditions of the people, thus employing divination tools like the yarrow stalks and tortoise shells to guide the people in their daily lives. The sage also uses fasting and purification to make his virtue even more divine. Qingyi's explanation: If one can already foresee the future with divine insight and comprehend past events with clear wisdom, why wait until using divination tools like yarrow stalks and tortoise shells to judge the fortune and misfortune of the people? It is only because the sage possesses such abilities while ordinary people do not. Without using divination tools to demonstrate it, the people would not believe. Therefore, it is said that understanding "using external objects to reveal principles and meanings" is in accordance with the principles of heaven; "resolving doubts through divination" is the custom of the people. Thus, by using divination tools, the sage leads the people in their daily lives and guides them ahead of time. Moreover, the sage also demonstrates the practice of first fasting and purifying oneself before engaging in divination, thereby further enhancing his virtuous and divine nature.

是故闔戶謂之坤，闢戶謂之乾，一闔一闢謂之變，往來不窮謂之通，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。是故易有太極，是生兩儀，兩儀生四象，四象生八卦，八卦定吉凶，吉凶生大業。

Therefore, closing the door is called Kun, opening the door is called Qian; one closing and one opening is called transformation, and coming and going without end is called communication; appearing is called image, becoming a form is called object; making it and using it is called method; convenient entry and exit, used daily by the people without awareness, is called spirit. Thus, the Book of Changes has the Taiji, from which the two principles arise, from the two principles the four images, from the four images the eight trigrams, and the eight trigrams determine fortune and misfortune, from which great undertakings arise.

是故法象莫大乎天地，變通莫大乎四時，縣象著明莫大乎日月，崇高莫大乎富貴，備物致用、立成器以為天下利莫大乎聖人，探賾索隱、鉤深致遠，以定天下之吉凶、成天下之亹亹者，莫大乎蓍龜。

Therefore, those who take the form of things as a model have none greater than heaven and earth; those that change and connect universally have none greater than the four seasons of spring, summer, autumn, and winter; those that hang high in the heavens and illuminate people have none greater than the sun and moon; the lofty have none greater than wealth and honor; those that prepare objects for use and create tools to benefit the world have none greater than sages; those that explore the complex, seek the subtle, draw out the profound, and bring in the distant, to determine the fortune and misfortune of the world and to inspire the diligence of all people have none greater than the yarrow stalks and turtle shells.

是故天生神物，聖人則之；天地變化，聖人效之；天垂象，見吉凶，聖人象之；河出圖，洛出書，聖人則之。易有四象，所以示也；繫辭焉，所以告也；定之以吉凶，所以斷也。易曰：自天祐之，吉無不利。子曰：祐者，助也。天之所助者順也，人之所助者信也。履信思乎順，又以尚賢也，是以自天祐之，吉無不利也。

Heaven produced divination tools like the yarrow stalks and tortoise shells, and sages took inspiration from them; when heaven and earth undergo changes, sages imitated them; when heaven displays omens and reveals auspicious or inauspicious signs, sages imitated them as well; when the Yellow River produced the River Chart and the Luo River produced the Luo Writing, sages took inspiration from them. The Book of Changes has the four images, which are used to indicate; it is tied with statements, which are used to inform; it uses auspicious and inauspicious signs to judge, which are used to decide. The line statement of the Upper Nine in the Great Possession hexagram says: "Supported by heaven, auspicious and nothing is unfavorable." Confucius said: "Supported" means assistance. What heaven assists is the person who follows the way; what the people assist is the person who keeps faith. Practicing sincerity and constantly following the way, and also respecting the virtuous, thus he can receive the support of heaven, and be auspicious and suitable for everything.

是故德既神明，方知易理無所不在。且如闔戶即謂之坤，闢戶即謂之乾，一闔一闢即是變，往來不窮即是通，見即是象，形即是器，隨所制用即是法，隨其民用出入即是神，則乾坤乃至神明，何嘗不即在日用動靜間哉？凡此皆易理之固然，而易書所因作也。是故易者，無住之理也。從無住本，立一切法，所以易即為一切事理本源，有太極之義焉。既云太極，則決非凝然（一）法，

Zhi Xu explained: Therefore, when virtue has reached the level of the divine, one realizes that the principles of the Book of Changes are present everywhere. For example, closing a door is called Kun (Earth), and opening a door is called Qian (Heaven); the act of opening and closing is transformation, while the continuous movement back and forth is communication. Manifestation is called xiang (image), and taking form is called qi (object). Using it according to what is made is called fa (method); using it according to the daily activities of the people is called shen (divine). Therefore, Qian, Kun, and even shen and ming (divine and virtuous), are not they not present in the ordinary activities of daily life and movements? All of this is the natural state of the principles of the Book of Changes, and it is the basis for the creation of the Book of Changes. Therefore, "Yi" (Change) is the principle of "wu zhu" (non-residence) — not remaining or clinging to any particular place; establishing all phenomena based on the fundamental principle of non-residence, which is a famous saying from the Sutra of the Lotus Sutra. Therefore, the Book of Changes becomes the origin of all things and principles, containing the meaning of "Taiji" (Supreme Ultimate). Since it is called Taiji, it certainly is not a rigid, motionless single method.

必有動靜相對之機，而兩儀生焉。既曰兩儀，則動非偏動，德兼動靜；靜非偏靜，亦兼動靜，而四象生焉。既曰四象，則象象各有兩儀之全體全用，而八卦生焉。既曰八卦，則備有動靜陰陽剛柔善惡之致，而吉凶定焉。既有吉凶，則裁成輔相之道方為有用，而大業生焉。易理本自如此，易書所以亦然也。是故世間事事物物，皆法象也，皆變通也，乃至皆深皆遠、皆賾皆隱也。

It must necessarily contain the subtle interplay of movement and stillness, thus giving rise to the two principles (two yi). Since it is called two yi, movement is not mere movement; its virtue encompasses both movement and stillness. Stillness is not mere stillness; it also encompasses both movement and stillness, thus giving rise to the four images (four xiang). Since it is called four xiang, each image possesses entirely the nature and function of the two principles, thus giving rise to the eight trigrams (ba gua). Since it is called eight trigrams, all extremes such as movement and stillness, yin and yang, strength and flexibility, good and evil are already included, thus enabling the determination of fortune and misfortune. Since fortune and misfortune exist, the way of shaping heaven and earth and assisting all things becomes applicable, thus giving rise to great achievements. The principles of the Book of Changes are inherently like this, and the Book of Changes itself is also like this. Therefore, all things in the world are models and manifestations, are changeable and adaptable, and are profound, distant, complex, and subtle.

而法象之大者莫若天地，變通之大者莫若四時，縣象著明之大者莫若日月，崇高之大者莫若天位之富貴，備物致用利天下者莫若天德之聖人，探賾索隱、鉤深致遠、定吉凶令人知趨避、成亹亹使人進德業者，莫若蓍龜之神物。是故天生神物，聖人即從而則之；天地變化，聖人即從而效之；天垂象、現吉凶，聖人即從而擬象之；河出圖、洛出書，聖人即法而為八卦九疇。然則易之有四象，

But among the principles of the cosmos, none is greater than heaven and earth; among the transformations, none is greater than the four seasons; among the lofty and bright, none is greater than the sun and moon; among the exalted, none is greater than the dignity and wealth of the Son of Heaven; and among those who prepare objects for use and benefit the world, none is greater than the sage who possesses Heavenly Virtue. As for exploring complexity, searching for the subtle, drawing out the profound, and summoning the distant, determining fortune and misfortune so people know what to approach and what to avoid, and inspiring people to strive diligently and enhance their virtue, nothing surpasses the divine objects such as the tortoise shell and the yarrow stalks. Thus, when heaven produces such divine objects, sages follow their example; when heaven and earth undergo change, sages imitate them; when heaven reveals signs and indicates fortune and misfortune, sages imitate them into hexagrams; when the Yellow River produces a map and the Luo River produces a book, sages take them as models to draw the Eight Trigrams and establish the Nine Categories of the Great Code. Thus, the Book of Changes has the four images,

所以示人動靜進退之道也；易有繫辭，所以昭告以人合天之學也；易有吉凶定判，所以明斷合理之當為，而悖理之不可為也。故大有上九之辭曰：自天祐之，吉無不利。吾深知其故也。夫天無私情，所助者不過順理而已；人亦無私好，所助者不過信自心本具之易理而已。誠能真操實履，信自心本具之易理，思順乎上天所助，則便真能崇尚聖賢之書矣，安得不為天所祐，而吉無不利哉？

This is used to indicate the way of action and inaction, advancement and retreat; The Book of Changes has the Great Treatise, which is used to enlighten people about the study of harmonizing human nature with heaven; The Book of Changes has determinations of good fortune and misfortune, which is used to understand how to make decisions: what is in accordance with reason should be done, and what goes against reason should not be done. Therefore, the line statement of the Upper Nine of Dàyǒu says, "Supported by heaven, it is auspicious and nothing is unfavorable," which I deeply understand the reason behind. Heaven has no partiality; it supports only those who follow reason. Humans also have no partiality; they support only those who believe in the inherent principles of the Book of Changes within their own hearts. If one can truly and sincerely practice, believe in the inherent principles of the Book of Changes within one's heart, and with one's whole mind consider and follow the direction supported by heaven, then one truly attains the reverence for the teachings of sages and virtuous people—how could one not be blessed by heaven, be auspicious, and have nothing unfavorable?

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，繫辭焉以盡其言，變而通之以盡利，鼓之舞之以盡神。乾坤其易之蘊耶！乾坤成列，而易立乎其中矣；乾坤毀，則無以見易，易不可見，則乾坤或幾乎息矣。

Confucius said: Words cannot fully express meaning, and meaning cannot fully express the mind. Then, would the mind of the sage be invisible to others? Confucius said: The sage established hexagrams to fully express his mind, set up the structure of the hexagrams to fully express truth and falsehood, attached words to fully express what needs to be said, and through transformation and continuity, fully realized benefits, and through stimulation and movement, fully revealed the marvelous. The Qian and Kun trigrams are probably the essence of the Book of Changes. The arrangement of the Qian and Kun trigrams forms the Book of Changes; if Qian and Kun were destroyed, the Book of Changes would be unseen; if the Book of Changes is unseen, then Qian and Kun would be nearly extinguished.

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，舉而措之天下之民謂之事業。是故夫象，聖人有以見天地之賾，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。極天下之賾者存乎卦，鼓天下之動者存乎辭，化而裁之存乎變，推而行之存乎通，神而明之存乎其人，默而成之、不言而信，存乎德行。

Therefore, what is above the form is called "Dao," and what is below the form is called "Qi." To apply changes and modifications is called "bian," and to promote and spread it is called "tong." When it is applied to the people under heaven, it is called "shiye." So regarding "xiang": the sage observes the complexity in heaven and earth, compares its shape and appearance, and symbolizes its nature, thus called "xiang." The sage observes the changes in the world, examines its points of convergence and connection, and uses this to establish rituals and systems, attaching words to judge good and bad fortune, thus called "yao." The thorough examination of all the complexities is found in the hexagrams, the stirring of all changes is found in the words, the application of changes and modifications is in "bian," and the promotion and extension is in "tong." As for making it mysterious yet clear, that depends on the person who uses it. To accomplish it silently and have people believe without words, that depends on virtue.

上文發明易理易書，及聖人作易吾人學易之旨，亦既詳矣。然苟非其人，苟無其德，則隨語生解，亦何以深知易理易書之妙致乎？故更設為問答，而結歸其人其德行也。夫書何能盡言？言亦何能盡意？然則聖人之意豈終不可見乎？詎知聖意不盡於言，而亦未嘗不寓於言；聖言不盡於書，而亦未嘗不備於書。且如易書之中，亦既立象以盡意。聖意雖多，而動靜二機足以該之，

Zhi Xu explains: The previous passage has thoroughly explained the principles of the Book of Changes, the Book of Documents, and the purpose of the sages in composing the Book of Changes and our study of it. However, without the right person and without the proper virtue, merely producing a set of interpretations based on the words, how could one truly understand the subtleties of the Book of Changes and the Book of Documents? Therefore, Confucius further sets up a question and answer, ultimately concluding on the matter of the person and virtue. How can words fully express meaning? How can meaning be fully expressed through words? Then, is the mind of the sages truly beyond comprehension? One must know that although the mind of the sages is not fully expressed through words, it is also not entirely absent from words; although the words of the sages are not fully contained in books, they are also not entirely lacking in the books. Taking the Book of Changes as an example, it has already "established images to exhaust meaning." Although the mind of the sages is multifaceted, the two subtle aspects of movement and stillness are sufficient to encompass it.

故乾坤二象即可以盡聖人之意也。又復設卦以盡情偽，動靜雖只有二，而其中變態，或情或偽，不一而足，故六十四卦乃能盡萬物之情偽也。又復繫辭焉以盡其言，蓋舉天下事物一一言之，則勞而難遍；今借六十四卦而繫以辭，則簡而可周也。雖六十四卦已足收天下事物之大全，而不知事事物物中又各互具一切事物也，故變而通之，每卦皆可為六十四，而天下之利斯盡矣。

Therefore, the images of Qian (Heaven) and Kun (Earth) are sufficient to express the mind of the sage. Confucius then said, "Setting up hexagrams to fully express the true and false." Although movement and stillness are only two, the various changes within them, whether genuine or false, are countless, so the sixty-four hexagrams are needed to exhaust the true and false of all things. He also said, "Attaching words to the hexagrams to fully express their meaning." If one were to speak about every thing in the world individually, it would be laborious and difficult to cover everything thoroughly; now, by attaching words to the sixty-four hexagrams, it is concise and comprehensive. Although the sixty-four hexagrams are already sufficient to encompass the general aspects of all things in the world, people do not realize that within each particular thing or matter, all things are already contained. Therefore, one must "change and adapt them," allowing each hexagram to be transformed into another sixty-four hexagrams, so that the benefits of the world can be fully realized.

雖有三百八十四爻動靜陳設，若不於中善用鼓舞，使吾人隨處得見易理，則亦不足以盡神，而聖人又觸處指點以盡神矣。雖復觸處指點，然收彼三百八十四爻大綱，總不出乾坤二法，故乾坤即易之蘊藏也。夫本因易理而有乾坤，既有乾坤，易即立乎其中。設毀此乾坤二法，則易理亦不可見；設不見易理本體，則乾坤依何而有，不幾至於息滅哉？此甚言易外無乾坤，乾坤之外亦無易也。

Although there are 384 lines of movement and stillness laid out, if we do not properly inspire and illuminate them so that we can see the principles of the Book of Changes everywhere, it is still insufficient to fully manifest the "spirit" (shen). Therefore, the sage constantly points out and guides, to bring out the profound and mysterious aspects to their fullest. Although there are constant points of guidance, the overall framework of these 384 lines can be summarized into the two methods of Qian and Kun. Therefore, Qian and Kun are the essence of the Book of Changes. Originally, it was because of the principles of the Book of Changes that Qian and Kun came into being; once Qian and Kun exist, the Book of Changes is established within them. If Qian and Kun were destroyed, the principles of the Book of Changes would no longer be visible; if the principles of the Book of Changes cannot be seen, then what would Qian and Kun rely on for their existence? Would they not almost cease to exist entirely? This is a strong statement emphasizing that there is no Book of Changes outside of Qian and Kun, and no Qian and Kun outside of the Book of Changes.

蓋易即吾人不思議之心體，乾即照，坤即寂；乾即慧，坤即定；乾即觀，坤即止。若非止觀定慧，不見心體；若不見心體，安有止觀定慧？是故即形而非形者，向上一著即謂之道；無形而成形者，向下施設即謂之器。道可成器，器可表道，即謂之變；從道垂器，從器入道，即謂之通。自既悟道與器之一如，以此化天下之民，即謂之事業矣。是故夫象也者，不過是聖人見天下之賾，

Here, Zhixu explicitly points out his synthesis: what is called "Yi" is our inconceivable mind nature; Qian represents "illumination," while Kun represents "stillness"; Qian is wisdom, and Kun is concentration; Qian is "observation," and Kun is "cessation" — "cessation" is stopping a scattered mind, and "observation" is seeing the true nature in stillness. The Tiantai school combines these as "cessation and observation." Without cessation and observation, wisdom and concentration, one cannot see the mind nature; if one cannot see the mind nature, where can cessation and observation, wisdom and concentration come from? Therefore, something that is above form yet not form is called "Dao"; something that has no form but can manifest form is called "qi." Dao can become qi, and qi can manifest Dao, which is called "transformation"; when Dao manifests as qi and qi returns to Dao, it is called "communication." Since one has already realized that Dao and qi are originally one, and then uses this to teach and transform the people, it is called "practice." Therefore, what is called "xiang" is merely what the sage sees in the world's complexity,

而擬諸其形容象其物宜者也。夫爻也者，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也。是以卦可極天下之賾，辭可鼓天下之動，變可盡化裁之功，通可極推行之妙。此終非書之所能盡言，亦非言之所能盡意也。神而明之，必存乎其人；而默而成之、不言而信，又必存乎德行耳。德行者，體乾坤之道而修定慧，由定慧而徹見自心之易理者也。

And this is merely comparing its shape and appearance, and symbolizing its nature. The term "yao" refers to the sage observing the changes in the world, examining where they meet and connect, and using this to establish rituals and regulations, attaching words to judge fortune and misfortune. Therefore, the hexagrams can encompass all the complexities of the world, the words can stir up all the changes, "bian" can exhaust the workings of transformation and regulation, and "tong" can reach the subtlety of spreading and applying them. These things are ultimately beyond the capacity of words to fully express or speech to completely convey. To make them mysterious yet clear, it must depend on those who use them; to achieve results silently and have people naturally believe without words, it must depend on virtue. What is virtue? It is to understand the principles of Heaven and Earth and cultivate meditation and wisdom, then through meditation and wisdom, fully perceive the principles of the Book of Changes within one's own mind.