The Zhou Changes: A Mystical Interpretation, Volume Nine, by the Northern Tianmu Dao Person Qiyi Zhi Xu

八卦成列，象在其中矣；因而重之，爻在其中矣；剛柔相推，變在其中矣；繫辭焉而命之，動在其中矣。吉凶悔吝者，生乎動者也；剛柔者，立本者也；變通者，趨時者也。吉凶者，貞勝者也；天地之道，貞觀者也；日月之道，貞明者也；天下之動，貞夫一者也。夫乾，確然示人易矣；夫坤，隤然示人簡矣。爻也者，效此者也；象也者，像此者也。爻象動乎內，吉凶見乎外，功業見乎變，聖人之情見乎辭。天地之大德曰生，聖人之大寶曰位。何以守位曰仁，何以聚人曰財。理財正辭、禁民為非曰義。

The eight trigrams are arranged to form shapes, and the images of things are contained within them; when the trigrams are combined in pairs, the six lines are formed; the interaction between the strong and the yielding lines brings about change; attaching words to explain them reveals the direction of movement. Good fortune, regret, and hardship arise from movement; the strong and the yielding lines are used to establish the foundation; change and adaptability are used to follow the circumstances. Good and bad fortune are overcome by upholding the right path; the way of heaven and earth is made known to people by upholding the right path; the way of the sun and moon remains constant and bright by upholding the right path; all changes in the world return to upholding the right path. The trigram Qian is strong and vigorous, indicating simplicity to people; the trigram Kun is yielding and humble, indicating frugality to people. The lines are modeled after this; the images are imitated from this. The lines and images within the trigrams change, and good fortune and misfortune appear externally; achievements are revealed through change, and the feelings of the sage are expressed in the words of the trigrams. The greatest virtue of heaven and earth is called 'life,' and the greatest treasure of the sage is called 'position.' What is used to hold onto this position? It is benevolence. What is used to gather people's hearts? It is wealth. Managing wealth, regulating titles, and preventing the people from wrongdoing is called 'righteousness.'

此直明聖人作易，包天地萬物之理，而為內聖外王之學也。蓋自八卦成列，而天地萬物之象已皆在其中矣；因而重之，而天地萬物之交亦皆在其中矣；剛柔必互具剛柔，而天地事物之變又皆在其中矣；繫辭焉而命之，而吾人慧迪從逆之動又皆在其中矣。夫吉凶悔吝，皆由一念之動而生者也。一念之動，必有剛柔以立其本；一剛一柔，必有變通以趨於時。得其變通之正者則勝，不得變通之正者則負，故吉之與凶，唯以貞勝者也。此易中示人以聖賢學問，

Zhi Xu explains: This passage directly states that the sage composed the Book of Changes, encompassing the principles of heaven and earth and all things, making it a study of 'inner sagehood and outer kingship'. Since the eight trigrams were arranged, the images of heaven and earth and all things were included within them; by combining them in pairs, the interactions of heaven and earth and all things were included within them; the necessity of softness within hardness and hardness within softness, and the changes of heaven and earth and all things, were also included within them; attaching words to explain it, our various actions of 'wisdom and right direction following the reverse' were also included within it. 'Wisdom and right direction following the reverse' comes from the 'Great Yu谟' in the Book of Documents, meaning that following goodness leads to good fortune, while following evil leads to misfortune. Good fortune, misfortune, regret, and hardship all arise from a single thought. Once a thought arises, there must be both hardness and softness to establish its foundation; with one hardness and one softness, there must also be flexibility and adaptability to respond to the times. Those who attain the correct flexibility will succeed, while those who do not will fail; thus, good fortune and misfortune are determined by 'maintaining the correct path'. This is the sage's teaching given in the Book of Changes.

全體皆法天地事理，非有一毫勉強。是故天地之道，一健一順，各有盈虛消長之不同，皆以變通之正示人者也；日月之道，一晝一夜，亦有中昃盈缺之不定，皆以變通之正為明者也；天下之動，萬別千差，尤為至賾，實不可亂，乃歸極於變通之一正者也。夫乾之變現於六十四卦，雖有一百九十二爻，無不確然示人以易矣；夫坤之變現於六十四卦，雖亦一百九十二爻，無不隤然示人以簡矣。此易簡之理，正所謂千變萬化而貞夫一者也。爻即效此易簡，

This system of study is entirely based on the principles of heaven and earth and the ways of things, without any forced or artificial elements. Therefore, the way of heaven and earth is one of strength and vigor, and the other of gentleness and compliance, each having periods of fullness and emptiness, decline and growth, all indicating the correct path of change and adaptability. The way of the sun and moon is also one that governs day and the other that governs night, each having its proper position and also times of being full or incomplete, all shining with the correct path of change and adaptability. The changes in the world are countless and complex, yet they do not cause confusion, for in the end they all return to the correct path of change and adaptability. The changes of the Trigram Qian are displayed in the sixty-four hexagrams, although there are 192 yang lines, each one truly indicating the principle of simplicity. The changes of the Trigram Kun are also displayed in the sixty-four hexagrams, although there are also 192 yin lines, each one gently and humbly indicating the principle of simplicity. This principle of simplicity and clarity is precisely what is meant by the phrase "returning to the one pure and true." The lines (yao) are the imitation of this principle of simplicity and clarity.

象即像此易簡。苟吾心之爻象一動乎內，則事物之吉凶即現乎外。吉可變凶，凶可變吉，得此善變之方，乃見裁成輔相功業；而聖人所以教人之真情，則全見乎卦爻之辭，所應深玩細觀者也。是故生生之謂易，而天地之大德，不過此無盡之生理耳。聖人體天立極，其所以濟民無強者則在位耳。何以守位，則必全體天地之德，純一不已之仁耳。仁則物我一體矣。庶必加之以富，故曰財；富必加之以教，故曰義。此內聖外王之學，一取法於天地事物者也。

The concept of "xiang" is to imitate this simplicity. As soon as the trigrams within my mind move, the fortune or misfortune of things immediately appear outside. Good fortune can turn into misfortune, and misfortune can turn into good fortune; only by mastering this principle of transformation can one achieve the great accomplishments of shaping heaven and earth and assisting all things. The true intention of the sages is fully expressed in the words of the hexagrams and lines, which should be deeply contemplated and carefully observed. Therefore, it is said, "The easy and simple is called the Book of Changes." The greatest virtue of heaven and earth is nothing other than this endless principle of continuous generation. The sages observed the way of heaven and established standards for human society. Their ability to relieve the people is without end, because they hold the position of harmony. What sustains this position? It must be the complete embodiment of the virtue of heaven and earth, which is the pure and unceasing benevolence. With benevolence, the self and all things become one. When the people are numerous, they must be made rich, hence "wealth"; when they are rich, they must be guided by moral teaching, hence "righteousness." All the learning of inner sagehood and outer kingship is modeled after heaven, earth, and things. ("Ji min wu qiang" the character "qiang" is as in the original text, and should be read as "jiang," meaning without end.)

古者包犧氏之王天下也，仰則觀象於天，俯則觀法於地，觀鳥獸之文與地之宜，近取諸身，遠取諸物，於是始作八卦，以通神明之德，以類萬物之情。本法天地身物以作八卦，既作八卦，遂能通神明之德於一念，類萬物之情於一身。

In ancient times, when Fuxi ruled over the world, he looked up to observe the phenomena in the heavens, looked down to study the principles on the earth, observed the patterns of birds and beasts and the suitability of the land, took inspiration from his own body for near things, and from all things for distant ones. Thus he began to draw the Eight Trigrams, using them to connect the virtue of the divine and to classify the conditions of all things. Quingyi's explanation: He drew the Eight Trigrams by taking inspiration from heaven, earth, his own body, and all things; once the Eight Trigrams were completed, they could unify the virtue of the divine within a single thought and classify the conditions of all things within one body.

作結繩而為網（ㄇ@人/古），以佃以漁，蓋取諸離。驅鳥獸魚蛇于山澤，使民得稼穡者，乃深明物各宜麗其所者也，故取諸離。包犧氏沒，神農氏作，斫木為耜，揉木為耒，耒耨之利，以教天下，蓋取諸益。魚鳥之害既除，田疇之利方起。日中為市，致天下之民，聚天下之貨，交易而退，各得其所，蓋取諸噬嗑。農事既備，商賈隨興。

The Heavenly Stems are: Jia, Yi, Bing, Ding, Wu, Ji, Geng, Xin, Ren, Gui. The Earthly Branches are: Zi, Chou, Yin, Mao, Chen, Si, Wu, Wei, Shen, You, Xu, Hai. The Trigrams are: Qian (Heaven), Dui (Lake), Li (Fire), Zhen (Thunder), Xun (Wind), Kan (Water), Gen (Mountain), Kun (Earth). Fuxi made ropes into nets for hunting and fishing, which probably took its image from the Trigram Li. (The character for 'net' is described in the original text as 'ㄇ＠人／古', which is 'gu', meaning net.) Qingyi explained: driving birds, beasts, fish, and snakes into mountains, forests, rivers, and marshes so that people can settle down and cultivate the land, this shows a deep understanding of the principle that all things should be attached to their proper place. The virtue of the Trigram Li is 'Li', meaning attachment or adherence, hence the image taken from Li. After Fuxi's death, Shen Nong came to power. He carved wooden plows and bent wood for handles, teaching the people of the world how to till the land, which probably took its image from the Trigram Yi. He explained: once the pests of fish and birds were removed, the benefits of the fields could be realized. At noon, markets were established, gathering people from all over the world and collecting goods from everywhere. After exchanging, they dispersed, each obtaining what they needed. This probably took its image from the Trigram Shihe. He explained: once farming was established, commerce followed.

神農氏沒，黃帝堯舜氏作，通其變，使民不倦；神而化之，使民宜之。易窮則變，變則通，通則久，是以自天祐之吉無不利。黃帝堯舜垂衣裳而天下治，蓋取諸乾坤。通變神化，全體乾坤之德，所謂自強不息、厚德載物者也。刳木為舟，剡木為楫，舟楫之利，以濟不通，致遠以利天下，蓋取諸渙。服牛乘馬，引重致遠，以利天下，蓋取諸隨。重門擊柝，以待暴客，蓋取諸豫。坤如重門，震如擊柝。暴客，溫陵郭氏以為初至之客，甚通，蓋使動者得隨地而安也。

After Shen Nong Shi died, the Yellow Emperor, Yao, and Shun arose in succession. They understood the changes of things, so that the people would not become weary; they guided the people skillfully, so that each person could find his proper place. The principle of the Book of Changes is that when something reaches its limit, it changes; when it changes, it becomes unblocked; when it becomes unblocked, it can endure for a long time. Thus, it can receive the blessing of Heaven, be auspicious, and be suitable for all things. The Yellow Emperor, Yao, and Shun governed the world with ease, ruling without exertion, which probably took its image from the Qian and Kun hexagrams. Qing Yi's explanation: Understanding and guiding the changes fully embodies the virtue of Qian and Kun, which is exactly what the Great Image Commentary says, "Self-renewal without end" and "Great virtue bearing all things." Making a boat from hollowed tree trunks, and a paddle from sharpened wood, using the advantage of the boat and paddle to cross barriers and reach distant places, benefiting the world, probably takes its image from the Huan hexagram. Riding horses and driving oxen to carry heavy loads over long distances, benefiting the world, probably takes its image from the Sui hexagram. Setting up many gates and beating wooden drums at night to guard against violent guests, probably takes its image from the Yu hexagram. His explanation: The Yu hexagram has Kun below and Zhen above. Kun represents the many gates, and Zhen represents the sound of the wooden drum. As for "violent guests," Wenling Guo Shi thought they referred to guests arriving newly, which is a very reasonable interpretation — setting up many gates and beating the wooden drum is precisely to allow travelers to settle down wherever they go.

斷木為杵，掘木為臼，臼杵之利，萬民以濟，蓋取諸小過。弦木為弧，剡木為矢，弧矢之利，以威天下，蓋取諸睽。由上明故下悅，所謂若大旱之望雨者是也。上古穴居而野處，後世聖人易之以宮室，上棟下宇，以待風雨，蓋取諸大壯。震木之下，別有天焉，宮室之象也。古之葬者，厚衣之以薪，葬之中野，不封不樹，喪期無數，後世聖人易之以棺槨，蓋取諸大過。以巽木入於澤穴之中。上古結繩而治，後世聖人易之以書契，百官以治，萬民以察，蓋取諸夬。以書契代語言，遂令之與天同久。

Cutting wood into a杵 and hollowing out wood into a臼 to pound rice, using the benefit of the杵 and臼 to relieve the people, is probably based on the image of the卦 of Little Crossing. Making a bow by stringing wood and sharpening wood into arrows, using the benefit of the bow and arrow to intimidate the world, is probably based on the image of the卦 of Estrangement. Qingyi explains: The卦 of Estrangement has the trigram Dui below and Li above, because the upper part is bright, so the lower part is joyful, just like a person who has long been suffering from drought seeing rain clouds. In ancient times, people lived in caves and dwelled in the wild, but later sages changed this to build houses, with beams above and eaves below, to protect against wind and rain, which is probably based on the image of the卦 of Great Strength. He explains: The卦 of Great Strength has the trigram Zhen below and Qian above. The wood represented by Zhen has another sky above it, which is the image of a house. In ancient times, the dead were buried with thick bundles of firewood covering them, and they were buried in the wilderness without mounds or trees, and mourning had no fixed period; later sages changed this to use inner coffins and outer caskets, which is probably based on the image of the卦 of Great Excess. He explains: The卦 of Great Excess has the trigram Xun below and Dui above, which is the image of Xun wood entering the pit of Dui marsh. In ancient times, people used knots to govern, but later sages changed this to use written contracts. Officials used them to manage affairs, and common people used them for verification, which is probably based on the image of the卦 of Finalizing. He explains: Using written contracts instead of spoken words makes them as enduring as heaven.

是故易者，象也；象也者，像也。彖者，材也；爻也者，效天下之動者也。是故吉凶生而悔吝著也。由此觀之，所謂易者，不過示人以象耳；而象也者，則是事物之克肖者也。所謂彖者，則是事物之材質也；所謂爻者，則是效天下之動者也。是故得有吉凶悔吝之生著也。夫動則必有吉凶悔吝之生著，君子可不思所以慎其動乎？

Therefore, the Book of Changes discusses "xiang" (images); "xiang" refers to simulation. The彖 (tuan) discourse speaks of the nature of a hexagram, while the yao (lines) imitate the changes in the world. Thus, fortune and misfortune arise, and regret and hardship become evident. Qingyi's explanation: From this, we can see that the Book of Changes is merely indicating "xiang" to people; and "xiang" refers to a precise imitation of things. "Tuan" refers to the material nature of things; "yao" refers to imitating the changes in the world. Thus, fortune, misfortune, regret, and hardship arise and become evident. Since any movement inevitably brings about fortune, misfortune, regret, and hardship, can a gentleman not think carefully about how to be cautious in his actions?

陽卦多陰，陰卦多陽，其故何也？陽卦奇，陰卦耦。其德行何也？陽一君而二民，君子之道也；陰二君而一民，小人之道也。欲慎其動，當辨君民之分於身心，孟子所謂從其大體為大人、從其小體為小人也。觀於陽卦多陰、陰卦多陽，可以悟矣。奇者，天君獨秉乾綱之謂；耦者，意念夾帶情慾之謂。陽一為君，而兩陰之二為民以從之，所謂志壹則動氣，故是君子之道；陰二為君，而兩陽之一反為民以從之，所謂氣壹則動志，故是小人之道。

Why does the Yang trigram contain more Yin lines and the Yin trigram contain more Yang lines? Because the numerical value of the Yang trigram is odd, while that of the Yin trigram is even. How do we explain their virtues? The Yang trigram represents a ruler leading two commoners, which is the way of the gentleman; the Yin trigram represents two rulers leading one commoner, which is the way of the petty person. Qingyi's explanation: To be cautious in one's actions, one should clearly distinguish the roles of ruler and commoner within the body and mind, as Confucius said, "Following the great principle becomes a great person; following the small principle becomes a petty person." By observing that the Yang trigram has more Yin lines and the Yin trigram has more Yang lines, one can understand this principle. The term "qi" refers to the sovereign in the heart alone governing the principles; the term "cou" refers to the mingling of desires within thoughts. The Yang trigram has one Yang line as the ruler and two Yin lines, totaling two lines, as commoners following it, which is exactly what Mencius said, "A focused will can lead the qi," hence the way of the gentleman. The Yin trigram has two Yin lines, totaling two lines, as the rulers and one Yang line as the commoner following them, which is "a focused qi can lead the will," hence the way of the petty person.

易曰：憧憧往來，朋從爾思。子曰：天下何思何慮？天下同歸而殊塗，一致而百慮，天下何思何慮？日往則月來，月往則日來，日月相推而明生焉；寒往則暑來，暑往則寒來，寒暑推而歲成焉。往者屈也，來者信也，屈信相感而利生焉。尺蠖之屈，以求信也；龍蛇之蟄，以存身也。精義入神，以致用也；利用安身，以崇德也。過此以往，未之或知也。窮神知化，德之盛也。

The *Yao Ci* of the fourth line of the *Xian* hexagram says: Coming and going in a state of restlessness, only the friend you think of will be obedient to you. Confucius said: What is there in the world that needs to be considered? All things in the world return to the same destination but take different paths; they arrive at the same end but have myriad considerations. What is there in the world that needs to be considered? When the sun goes away, the moon comes; when the moon goes away, the sun comes. The sun and moon move in succession, and light is produced. When cold departs, heat comes; when heat departs, cold comes. Cold and heat move in succession, and the years are formed. Departure is contraction, arrival is expansion. Contraction and expansion respond to each other, and benefit arises. The inchworm contracts its body in order to achieve expansion; the dragon and the snake retreat in order to preserve life. Studying the meaning and principles to the point of entering the mysterious, is to achieve practical application; using the way to establish oneself is to cultivate virtue. Beyond this level, there is nothing that human beings can know. To exhaust the mysterious and understand the workings of nature is the height of virtue.

夫心之官則思，而不知思本無可思也。能思無思之妙，則無思無慮而殊塗同歸；能達無思之思，則雖一致而具足百慮。思而無思，所謂退藏於密，屈之至也；無思而思，所謂感而遂通，信之至也。屈乃所以為信，信乃所以為屈。觀師所謂往復無際、動靜一源，肇公所謂其入離、其出微，皆此理耳。法界離微之道，豈思議之可及，故曰未之或知。苟證此思即無思、無思而思之妙，則可以窮神知化矣。殊途同歸、一致百慮，皆所謂一君二民之道也。

Zhi Xu explained: The function of the heart is thought, but people do not realize that "thought" itself has nothing to think about. If one can realize the subtlety of "no thought," then there is neither thought nor worry, and all paths lead to the same destination. If one can comprehend "thought without thought," then although all thoughts converge to one point, they are all complete and fulfilled. Thought without thought is what the Great Treatise of the Upper Classic says "retreating into secrecy," which is the extreme of contraction. Thought without thought yet able to think is "being moved and thus universally connected," which is the extreme of extension. Contraction is for extension, and extension is for contraction. The Master Qingliang Chenglun of the Huayen School said "reciprocating without limit, motion and stillness from the same source," and the monk Shengzhao said "its entering is free from attachment, its exiting is subtle," all referring to this principle. The subtle and subtle nature of the Dharma Realm is beyond the reach of thought and discussion, so it is said "no one knows it." If one truly attains the subtlety of "thought is no thought, no thought yet able to think," one can exhaust the mysterious and understand the workings of creation. "Divergent paths converging, unified thoughts with myriad considerations" all belong to the gentleman's way mentioned above, "one sovereign and two subjects."

易曰：困于石，據于蒺藜，入于其宮，不見其妻，凶。子曰：非所困而困焉，名必辱；非所據而據焉，身必危。既辱且危，死期將至，妻其可得見耶？妄計心外有法，而欲求其故，所謂困于石也；不知萬法唯心，而執有差別，所謂據于蒺藜也。無慧故名辱，無定故身危，喪法身慧命，故死期將至；永無法喜，故不見其妻。此二君一民之道也。

The Line Statement of the Third Line of the hexagram "困" says: Being trapped by a stone, leaning on thorns, entering one's own house yet not seeing one's wife, calamity. Confucius says: Being trapped in a place where one should not be trapped, one's reputation will certainly suffer disgrace; relying on a place where one should not rely, one's body will certainly be in danger. Suffering both disgrace and danger, death is approaching, how can one still see one's wife? Qingyi explains this with Buddhist teachings: mistakenly clinging to the idea that there are real things outside the mind, and still trying to investigate their reasons, this is "being trapped by a stone"; not knowing that all phenomena are manifestations of the mind, yet clinging to various differentiated appearances, this is "leaning on thorns". Without wisdom, one's reputation suffers disgrace; without meditation, one's body is in danger; having lost the dharmakaya and wisdom-life, death is approaching; forever unable to attain the joy of the Dharma, hence "not seeing one's wife". This line precisely represents the "two rulers and one subject" path of small people as mentioned above.

易曰：公用射隼于高墉之上，獲之，無不利。子曰：隼者，禽也；弓矢者，器也；射之者，人也。君子藏器於身，待時而動，何不利之有？動而不括，是以出而有獲，語成器而動者也。禽喻惑，器喻戒定，人喻智慧。解之上六，獨得其正，而居震體，如人有慧，故能以戒定斷惑也。宗門云：一兔橫身當古道，蒼鷹才見便生擒。亦是此意。

The Line Statement of the Sixth line at the Top of the Hexagram 解 says: The king and duke shot a falcon from a high wall, and hit it, there was no disadvantage. Confucius said: The falcon is a bird, the bow and arrow are tools, and the one who shot it is a person. The gentleman keeps the tools on his body, waits for the right moment, and then acts, how could there be any disadvantage? When he acts, there is no obstruction, so when he takes action, he immediately gains results. This means that when the tools are ready, then action follows. Rujie explained this using Buddhist teachings: the bird represents烦恼 and confusion, the tools represent precepts and meditation, and the person shooting the arrow represents wisdom. The Sixth line at the Top of the Hexagram 解 is alone in the entire hexagram to be in the correct position, and it is also in the body of Zhen, which represents thunder, just as a person has wisdom, so he can use precepts and meditation to eliminate confusion. In the Chan school, there is a saying: "A rabbit crosses the ancient path, and the eagle sees it and immediately captures it." This is also the same meaning.

子曰：小人不恥不仁，不畏不義，不見利不勸，不威不懲。小懲而大誡，此小人之福也。易曰屨校滅趾無咎，此之謂也。善不積，不足以成名；惡不積，不足以滅身。小人以小善為無益而弗為也，以小惡為無傷而弗去也，故惡積而不可掩，罪大而不可解。易曰何校滅耳凶。夫戒定之器必欲其成，障戒障定之惡必宜急去。勿輕小罪以為無殃，懲之於小則無咎，釀之於終則必凶，修心者所宜時時自省自改也。

Confucius said: The petty person does not regard unkindness as shameful, does not regard injustice as fearful, will not make an effort if he does not see profit, and will not know punishment if he is not threatened. To suffer a small punishment and gain a great warning is the fortune of the petty person. The line statement of the first line of the "噬嗑" hexagram says, "Wearing shackles on the feet, covering the toes, without fault," which refers to this. Goodness without accumulation is insufficient to achieve a good reputation; evil without accumulation is insufficient to destroy oneself. The petty person regards small goodness as having no benefit and does not do it, and regards small evil as having no harm and does not remove it. Therefore, evil accumulates until it cannot be concealed, and guilt becomes so great that it cannot be escaped. The line statement of the top line of the "噬嗑" hexagram says, "Wearing shackles on the neck, covering the ears, ominous." Qingyi's explanation: The set of "tools" of precepts and meditation must certainly be cultivated; evil that obstructs precepts and meditation must be quickly removed. Do not look down upon small sins, thinking there will be no retribution; if punished in small matters, there will be no fault; if it continues to accumulate until the end, it will certainly result in misfortune. Those who cultivate the mind should constantly examine themselves and correct themselves.

子曰：危者，安其位者也；亡者，保其存者也；亂者，有其治者也。是故君子安而不忘危，存而不忘亡，治而不忘亂，是以身安而家國可保也。易曰：其亡其亡，繫于苞桑。自有因過而憬悟以進德者，自有無過而託大以退道者，故君子雖未必有過，尤宜乾乾惕厲，如否之九五可也。安其位是德，保其存是知，有其治是力。

Confucius said: Those who bring about danger are those who think themselves firmly seated; those who bring about destruction are those who think themselves secure for life; those who bring about disorder are those who think themselves already well-governed. Therefore, the gentleman remains mindful of danger when he is safe, mindful of destruction when he is alive, and mindful of disorder when the world is well-governed. Thus, he remains safe and ensures the security of his family and country. The line statement of the ninth line of the "Gou" hexagram says: "It is finished, it is finished!" By maintaining such vigilance, the state is as firm as a rope tied to the roots of a mulberry tree. Shengyi explained: Some people suddenly realize their mistakes and thus improve their virtue; others have no mistakes but become arrogant and lose their spiritual practice. Therefore, even if a gentleman has no faults, he should especially be diligent and cautious all day long, as the "Qian" hexagram advises, and achieve the state of the ninth line of the "Gou" hexagram. "Being secure in one's position" relies on virtue, "ensuring survival" relies on wisdom, and "having governance" relies on strength.

子曰：德薄而位尊，知小而謀大，力小而任重，鮮不及矣。易曰：鼎折足，覆公餗，其形渥，凶。言不勝其任也。欲居尊位，莫若培德；欲作大謀，莫若拓知；欲任重事，莫若充力。德是法身，知是般若，力是解脫，三者缺一，決不可以自利利他。

Confucius said: Those with shallow virtue but high status, limited wisdom but grand plans, and weak strength yet heavy responsibilities rarely escape calamity. The Line Statement of Nine in the Fourth of the hexagram "Ding" says: "The tripod breaks its foot, overturning the delicacies of the prince and soiling the body of the tripod, which is ominous." This indicates that he is unable to bear his own responsibilities. Qingyi explained this with Buddhist teachings: To hold a high position, one should first cultivate virtue; to make great plans, one should first expand wisdom; to bear heavy responsibilities, one should first strengthen strength. Virtue corresponds to the "Dharma-body" in Buddhism, wisdom corresponds to "Prajna," and strength corresponds to "liberation," which together constitute the three virtues of Nirvana. The absence of any one of these three will certainly prevent one from benefiting both oneself and others.

子曰：知幾其神乎！君子上交不諂，下交不瀆，其知幾乎！幾者動之微，吉之先見者也。君子見幾而作，不俟終日。易曰：介于石，不終日，貞吉。介如石焉，寧用終日，斷可識矣。君子知微知彰，知柔知剛，萬夫之望。此所謂德厚而位自尊者也。十法界不出一心，名之為幾。知此妙幾，則上合十方諸佛本妙覺心，與佛如來同一慈力，故上交不諂；下合十方六道一切眾生，與諸眾生同一悲仰，故下交不瀆。稱性所起始覺，必能合乎本覺，故為吉之先見。

Confucius said: To know the "ji" is approximately the way of the divine! A gentleman in his dealings with superiors does not flatter, and in his dealings with inferiors does not look down, which is approximately knowing the "ji." The "ji" refers to the initial subtle signs of change, and the beginning of auspiciousness. A gentleman acts upon these subtle signs without waiting for a full day. The line statement of "Yu" hexagram six-two says: "Upright and firm like a stone, without waiting for a full day, holding to the correct path to gain auspiciousness." If one is upright and firm like a stone, why would one need to wait for a whole day? The judgment is clear. A gentleman knows both the subtle and the obvious, both the gentle and the strong, thus being looked up to by all people. Master Qiyi explained this with Buddhist teachings: This is the person mentioned above who has deep virtue and thus naturally holds a high position. The ten realms of beings do not go beyond one mind, and this mind is called "ji." Knowing this subtle "ji," one harmonizes with the original profound wisdom mind of all Buddhas in the ten directions, sharing the same compassionate power as the Buddha Shakyamuni, hence "not flattering in upward dealings." In downward dealings, one harmonizes with all beings in the six realms of existence in the ten directions, sharing the same compassionate yearning as the beings, hence "not being disrespectful in downward dealings." The "beginning awakening" arising from conforming to one's true nature will certainly harmonize with the original awakening, hence it is called "auspiciousness appearing before it happens."

子曰：顏氏之子，其殆庶幾乎！有不善未嘗不知，知之未嘗復行也。易曰：不遠復，無祇悔，元吉。此所謂知大而謀自遠者也。欲證知幾之神，須修不遠之復。天地絪縕，萬物化醇；男女構精，萬物化生。易曰：三人行，則損一人；一人行，則得其友。言致一也。此所謂力大而任可重者也。既有不遠之復，須有致一之功。男慧女定，不使偏枯，乃可以成萬德矣。

Confucius said: Yan Hui, this person, perhaps approaches the concept of "knowing the moment" (zhi ji). When he has an unvirtuous thought, he immediately recognizes it and stops doing it. The line statement of the first line of the hexagram "Fu" says: "Having traveled a short distance, he returns; there is no great regret, and it is highly auspicious." Qingyi explained: This is the person mentioned above who possesses great wisdom and whose plans are naturally profound. To realize the subtlety of knowing the moment, one must first cultivate the practice of "returning without going far." The vital energies of heaven and earth intermingle, and all things are nurtured and mature. When men and women unite their vital energies, all things are generated and nurtured. The line statement of the sixth line of the hexagram "Sun" says: "When three people walk together, one should be reduced; when one walks alone, he finds a companion." This refers to returning to purity and unity. He explained: This is the person mentioned above who has great strength and can bear a heavier burden. Having already cultivated the practice of "returning without going far," one must also cultivate the practice of "achieving unity." A man should be paired with wisdom, and a woman with meditation, avoiding imbalance on either side, in order to accomplish myriad meritorious deeds.

子曰：君子安其身而後動，易其心而後語，定其交而後求。君子修此三者故全也。危以動，則民不與也；懼以語，則民不應也；無交而求，則民不與也。莫之與，則傷之者至矣。易曰：莫益之，或擊之，立心勿恆，凶。惟仁可以安身，惟知可以易語，惟力可以定交。仁是斷德，知是智德，力是利他恩德。有此三者，不求益而自益。今危以動則德薄，懼以語則知小，無交而求則力小，不亦傷乎？

Confucius said: A gentleman first ensures his own stability before taking action, first calms his mind before speaking, and first establishes good relations before making a request. A gentleman cultivates these three things, thus being able to preserve himself. When in a dangerous situation yet taking action, the people will not follow; when speaking out of fear, the people will not respond; when making requests without established relations, the people will not give. If no one gives, then those who harm him will come. The line statement of the Upper Nine in the hexagram "Benefit" says: "No one comes to benefit him, but someone attacks him; his mind is not steadfast, hence misfortune." Qingyi explained this using Buddhist teachings: Only benevolence can ensure stability, only wisdom can make speech calm, and only strength can establish relations. Benevolence corresponds to the Buddha's "Cutting Virtue," which is the virtue of eliminating all afflictions; wisdom corresponds to "Wisdom Virtue"; strength corresponds to "Mercy Virtue," which benefits others. With these three, one does not need to seek benefit and will naturally receive it. Now, acting when in a dangerous situation indicates shallow virtue; speaking out of fear indicates limited wisdom; requesting without established relations indicates weak strength—how could one avoid harm?

子曰：乾坤其易之門耶！乾，陽物也；坤，陰物也。陰陽合德，而剛柔有體，以體天地之撰，以通神明之德。其稱名也，雜而不越；於稽其類，其衰世之意耶！夫易，彰往而察來，而微顯闡幽，開而當名辯物，正言斷辭，則備矣。其稱名也小，其取類也大；其旨遠，其辭文；其言曲而中，其事肆而隱。因貳以濟民行，以明失得之報。

Confucius said: The trigrams Qian and Kun are probably the gateway of the Book of Changes. Qian represents the yang principle, and Kun represents the yin principle. When the virtues of yin and yang are combined, the qualities of firmness and flexibility take form, and they are used to express the creation of heaven and earth, and to connect with the virtue of the divine. The hexagrams mentioned in the Book of Changes are numerous but do not exceed their boundaries; when examining their categories, they seem to contain the purpose for use in times of decline and disorder. The Book of Changes makes clear the past and discerns the future, making the subtle evident and the hidden clear. When examined, the names are appropriate and the things are clearly distinguished; the words are upright and the judgments are decisive, thus being complete. The names it mentions are small, but the categories it takes are vast; its meaning is profound, and its words are rich in literary style; its words are indirect yet hit the mark, and the matters it discusses are elaborately presented yet contain hidden meanings. It uses the two aspects of good fortune and misfortune to assist the people in their actions, and to clarify the consequences of gain and loss.

有易理即有乾坤，由乾坤即通易理，如城必有門，門必通城。蓋乾是陽物，在天曰陽，在地曰剛，在人曰知；坤是陰物，在天曰陰，在地曰柔，在人曰仁。而陰不徒陰，陰必具陽；陽不徒陽，陽必具陰。故陰陽合德，而剛柔有體，即天道而為地道，即地道而為人道，即人道而體天地之撰、通神明之德。易理既然，易書亦爾。

Zhi Xu explained: There is the principle of yin and yang, and thus there are Qian and Kun. From Qian and Kun, one can access the principle of the Book of Changes, just as there must be gates in a city, and gates must lead into the city. Qian represents the yang aspect: in heaven it is called yang, in earth it is called strength, and in human beings it is called wisdom. Kun represents the yin aspect: in heaven it is called yin, in earth it is called softness, and in human beings it is called benevolence. Yin is not merely yin; within yin there must be yang. Yang is not merely yang; within yang there must be yin. Therefore, the virtues of yin and yang combine to form the qualities of strength and softness. Following the way of heaven, it becomes the way of earth; following the way of earth, it becomes the way of human beings; following the way of human beings, it can manifest the workings of heaven and earth and connect with the virtue of the divine. Since the principle of the Book of Changes is like this, the Book of Changes itself is also like this.

所以六十四卦之名雜而不越。雜，謂大小善惡邪正吉凶之不同；不越，謂總不外於陰陽二物之德。然使上古之世，有善無惡，有正無邪，則此書亦可無作。今惟以衰世既有善惡邪正之殊，欲即此善惡邪正，仍歸於非善非惡之至善、非邪非正之至正，所以方作易耳。是以易之為書，能彰往因，能察來果，能以顯事會歸微理，能使幽機闡成明象。

Therefore, the sixty-four hexagrams are called "miscellaneous but not transcending." By "miscellaneous," it means that great and small, good and evil, wrong and right, auspicious and inauspicious are all different. By "not transcending," it means that they all do not go beyond the virtues of yin and yang. If in ancient times there was only good and no evil, only right and no wrong, this book would not have been written. Now, because in the age of decline and disorder, good and evil, right and wrong have already been distinguished, the sage wanted to use these distinctions of good and evil, right and wrong, to still guide people back to the ultimate good of "neither good nor evil" and the ultimate right of "neither wrong nor right." Therefore, the Book of Changes can illuminate past causes, discern future results, bring manifest phenomena back to subtle principles, and reveal hidden mechanisms into clear hexagram images.

故以此開示天下萬世，名無不當，物無不辨，言無不正，辭無不斷也。一卦止有一名故小，一名具含眾義故大；包盡內聖外王之學故旨遠，辭不煩而意已達故文；言偏而意無不圓，故曲而中；事定而凡情難測，故肆而隱。因決疑以明失得之報，遂令民之蚩蚩亦可避失而趨得也。

Therefore, it is used to enlighten the world and all generations: names are not inappropriate, things are not left unclarified, speech is not improper, and judgments are not indecisive. A single hexagram has only one name, so it is said, "Its designation is small." Yet one name contains many meanings, so it is said, "Its analogy is vast." It encompasses the entire scope of inner sagehood and outer kingship, so it is said, "Its meaning is profound." Its words are not elaborate yet the meaning is conveyed, so it is said, "Its wording is refined." Its words may seem partial, yet its meaning is fully complete, so it is said, "It is crooked yet correct." Though the matter is decided, the minds of ordinary people find it hard to measure, so it is said, "It is open yet hidden." It uses this to clarify the consequences of gain and loss, thus enabling the simple and ignorant people to avoid loss and pursue gain.

易之興也，其於中古乎？作易者，其有憂患乎？言其有與民同患之深心也。是故履，德之基也；謙，德之枘也；復，德之本也；恆，德之固也；損，德之修也；益，德之裕也；困，德之辯也；井，德之地也；巽，德之制也。

The rise of the Book of Changes probably occurred during the middle ancient times. The person who composed the Book of Changes probably did so out of concern and anxiety. Qingyi explains: This indicates that the person who composed the Book of Changes had a deep heart of sharing the people's worries and troubles. Therefore, "The Book of Footsteps" is the foundation of virtue, "The Book of Humility" is the handle of virtue, "The Book of Returning" is the root of virtue, "The Book of Constancy" is the consolidation of virtue, "The Book of Loss" is the cultivation of virtue, "The Book of Gain" is the abundance of virtue, "The Book of Difficulty" is the test of virtue, "The Book of Well" is the foundation of virtue, and "The Book of Following" is the restraint of virtue. ("The handle of virtue" in "De Zhi Rutie" is commonly printed as "handle," but the original text reads "rutie," so it is recorded as such.)

心慈而力健，故為德基；內止而外順，故為德柄；天君為主，故是德本；動而深入，故德可固；譬如為山，故為德修；鼓舞振作，故為德裕；積而能流，故為德辯；入而能出，故為德地；遍入一切，故為德制。○素位而行之謂履，蘊高於卑之謂謙，為仁由已之謂復，動而有常之謂恆，去惡淨盡之謂損，積善圓滿之謂益，歷境煉心之謂困，有源不窮之謂井，無入不得之謂巽。其實六十四卦，無非與民同患、內聖外王之學，且就九卦指點者，以其尤為明顯故也。

Zhi Xu explained each hexagram: The hexagram "Lu" has the trigram Dui below and Qian above. Dui represents joy and a kind and gentle heart, while Qian represents strength and firm power, so it is the foundation of virtue. The hexagram "Qian" has the trigram Gen below and Kun above. It can stop internally and be gentle externally, so it is the handle of virtue. The hexagram "Fu" represents the return of one yang line, with the heavenly ruler in the heart regaining control, so it is the root of virtue. The hexagram "Heng" can move and penetrate deeply, so virtue can be firm. The hexagram "Sun" is like building a mountain by piling up earth, reducing and accumulating gradually, so it is the cultivation of virtue. The hexagram "Yi" can inspire and uplift, so it is the abundance of virtue. The hexagram "Kun" is like water accumulating over time and then flowing out, so it is the test of virtue. The hexagram "Jing" can both enter and exit, so it is the foundation of virtue. The hexagram "Xun" can pervade everything, so it is the regulation of virtue. He then added: To act in accordance with one's proper position is called "Lu." To conceal the high within the low is called "Qian." To practice benevolence entirely within oneself is called "Fu." To act with a constant pattern is called "Heng." To eliminate evil completely is called "Sun." To accumulate goodness until it is complete is called "Yi." To endure trials and refine the mind is called "Kun." To have a source and never run dry is called "Jing." To be free and unimpeded wherever one goes is called "Xun." In reality, none of the sixty-four hexagrams are not the inner sage and outer king learning of sharing the people's hardships. Here, only nine hexagrams are pointed out because they are especially clear.

履和而至，謙尊而光，復小而辯於物，恆雜而不厭，損先難而後易，益長裕而不設，困窮而通，井居其所而遷，巽稱而隱。和即兌慈，至即乾健；尊即山高，光即坤順；小即一陽而為眾陰之主；入於群動，故雜而不厭；譬如為山，方覆一簣，故先難而後易；鼓舞振作，則自然長裕；窮即澤之止水，通即坎之流水，由積故流，猶所謂隱居求志而行義達道也；井不動而澤及於物；巽能遍入一切事理深奧之域，故稱而隱。

The hexagram "Lu" is harmonious and can reach its goal; "Qian" is noble and radiant; "Fu" is subtle and can discern things; "Heng" is amidst changes without tiring; "Sun" is difficult at first but easy afterwards; "Yi" brings long-term prosperity without pretense; "Kun" is in hardship yet can achieve success; "Jing" remains steadfast in its position while its benefits flow outward; "Xun" weighs matters and remains hidden. Qingyi's explanation: "He" refers to the harmonious and gentle nature of the lower trigram Dui; "Zhi" refers to the strong and vigorous nature of the upper trigram Qian. "Zun" refers to the lofty nature of Gen mountain; "Guang" refers to the gentle nature of Kun earth. "Xiao" refers to the initial emergence of one yang line in the hexagram Fu, becoming the master of all yin lines. "Heng" is deeply involved in many changes, hence "zai bu yan" (mixed but not weary). "Sun" is like building a mountain by piling up earth; only after a basket of earth is poured down does it become easy. "Yi" can inspire and uplift, naturally leading to increasing wealth. "Kun" "qiong" refers to the water in Dui marsh that has stopped, while "tong" refers to the flowing water in Kan, because when it has accumulated enough, it can flow out, just as the Analects says, "retreating to seek one's aspirations and acting with righteousness to realize one's path." "Jing" remains unmoving yet its benefits reach all things. "Xun" can penetrate all matters and profound principles, hence "cheng er yin" (measuring and remaining hidden).

履以和行，謙以制禮，復以自知，恆以一德，損以遠害，益以興利，困以寡怨，井以辯義，巽以行權。此正明九卦之用如此，以此而為內聖外王之學，所以能歸非善非惡之至善、非邪非正之至正，而聖人與民同患之線索亦盡露於此矣。○按此九卦，亦即是以餘九法助成不思議觀之旨，蓋易即不思議境之與觀也。作易者有與民同患之心，更設九法以接三根。履是真正發菩提心，上求下化。

The Book of Changes' hexagram "Footsteps" is used to make conduct harmonious, "Humility" to regulate propriety, "Recovery" to know oneself, "Perseverance" to maintain one's virtue, "Loss" to avoid calamity, "Gain" to promote benefit, "Obstruction" to reduce resentment, "Well" to discern righteousness and principles, and "Following" to adapt flexibly. Qingyi explains: This passage clearly explains the functions of the nine hexagrams. By applying them to the study of inner sagehood and outer kingship, one can reach the ultimate goodness of "neither good nor evil" and the ultimate correctness of "neither wrong nor right," and the thread of the sage's shared concerns with the common people is fully revealed here. He further adds a comment: These nine hexagrams correspond exactly to the "nine methods to assist in the inconceivable contemplation" in the Tiantai School's "Mahāzhi Guan."—because the "Book of Changes" is both the inconceivable realm and the method of contemplation of this realm. The author of the "Book of Changes," with the heart of sharing the people's troubles, intentionally established these nine methods to guide those of upper, middle, and lower capacities. The hexagram "Footsteps" corresponds to "genuine awakening of the Bodhi mind," which means seeking the Buddha's path above and guiding all beings below.

謙是善巧安心止觀，地中有山，止中有觀也；復是破法遍，一陽動於五陰之下也；恆是識通塞，能動能入也；損是道品調適，能除惑也；益是對治助開，成事理二善也；困是知次位，如水有流止，不可執性廢修也；井是能安忍，謂不動而潤物也；巽是離法愛，謂深入於正性也。

The hexagram "Qian" is paired with "skillful and skillful mind cultivation and contemplation": The hexagram "Qian" has a mountain hidden in the earth, which is exactly contemplation contained within stillness. The hexagram "Fu" is paired with "breaking all views": a single yang line arises among five yin lines, symbolizing the use of contemplative wisdom to break through all attachments. The hexagram "Heng" is paired with "recognizing the openness and blockage": being both active and entering, it can discern the openness and blockage on the path of practice. The hexagram "Sun" is paired with "adjusting the path of cultivation": it can remove confusion. The hexagram "Yi" is paired with "counteracting and opening": achieving goodness in both action and principle. The hexagram "Kun" is paired with "knowing the order of stages": just as water has flow and stillness, one cannot use the excuse of "inherent completeness of nature" to abandon actual practice. The hexagram "Jing" is paired with "being patient": remaining unmoved while nourishing all things. The hexagram "Xun" is paired with "detachment from the taste of the Dharma": deeply entering the true nature without clinging to the flavor of the Dharma. These nine are exactly the last nine methods of the "Ten Methods of Contemplation" in the "Mahāśāstra of Contemplation," and Zhixu paired each of the nine hexagrams accordingly.

易之為書也不可遠，為道也屢遷，變動不居，周流六虛，上下無常，剛柔相易，不可為典要，唯變所適。其出入以度，外內使知懼，又明於憂患與故，無有師保，如臨父母。初率其辭，而揆其方，既有典常。苟非其人，道不虛行。

The Book of Changes is something one cannot abandon. The principles it teaches are constantly changing, moving without staying in one place, circulating among the six lines of the hexagrams. It goes up and down without fixed position, with yin and yang alternating, and cannot be taken as a fixed standard. It only follows the changes to reach where it should. Its movements in and out, forward and backward have their rules, making people both internally and externally aware of caution. It also clearly tells people what worries are and why worries arise. Even though those who read it may not have a teacher or nurse by their side, they still receive guidance as if facing their parents. At first, one merely follows the words of the hexagrams and lines to infer their direction, for there is a constant and unchanging principle within. However, the way will not appear on its own unless the right person is present.

易書雖具陳天地事物之理，而其實切近於日用之間，故不為遠。雖近在日用之間，而初無死法，故為道屢遷。隨吾人一位一事中，具有十法界之變化，故變動不拘，周流六虛；界界互具，法法互融，故上下無常，剛柔相易，所以法法不容執著而唯變所適。唯其一界出生十界，十界趣入一界，雖至變而各有其度，

Zhi Xu explains: The Book of Changes, although describing the principles of heaven and earth and all things, actually has every sentence closely related to daily life, so it says "it cannot be distant." Although it is close at hand in everyday use, there is no fixed, rigid method, so it says "the way is ever changing." In every position we are in and every matter we encounter, the "ten realms" are fully present, so it says "it changes constantly, flowing through the six directions." The realms are mutually inclusive, and the teachings are mutually harmonious, so it says "up and down are ever changing, hardness and softness alternate." Therefore, no single teaching can be clung to; one can only adapt to the changes. Precisely because one realm can give rise to the ten realms, and the ten realms can all return to one realm, although it changes to the extreme, each has its own order.

故深明外內之機，使知競業於一念之微；又明示憂患之道，及所以當憂當患之故，能令讀是書者，雖無師保，而如臨父母，可謂愛之深教之至矣。是以善讀易者，初但循其卦爻之辭，而深度其所示之法，雖云不可為典要，實有一定不易之典常也。然苟非其人，安能讀易即悟易理，全以易理而為躬行實踐自利利他之妙行哉？

Therefore, the Book of Changes profoundly reveals the subtle workings within and without, prompting people to be diligent and cautious even in the slightest thought. It also clearly indicates the path of concern and the reasons for both worry and anxiety, enabling those who read this book, even without a teacher or nurse, to feel as if they are in the presence of their parents. It can be said that the love is deep and the teaching is thorough. Therefore, those skilled in reading the Book of Changes begin by following the words of the hexagrams and lines, deeply contemplating the principles they convey. Although it is said that "it should not be taken as a fixed doctrine," there is indeed an unchanging constant way. However, unless one is the right person, how could one instantly grasp the principles of the Book of Changes and transform the entire doctrine into personal practice that benefits oneself and others?

易之為書也，原始要終以為質也。六爻相雜，唯其時物也。其初難知，其上易知，本末也。初辭擬之，卒成之終。若夫雜物撰德，辯是與非，則非其中爻不備。噫！亦要存亡吉凶，則居可知矣。知者觀其彖辭，則思過半矣。

The Book of Changes is composed by investigating the beginning and concluding the end. The six lines are interwoven, discussing only the timing of each line and the things they represent. The meaning of the first line is difficult to understand, while the meaning of the top line is easier to grasp, because the first line is the origin and the top line is the conclusion. The words of the first line are derived by analogy and inference, while the words of the top line determine the final outcome. As for the interweaving of things, the narration of virtue and morality, and the distinction between right and wrong, these cannot be fully addressed without the middle lines. Alas! If one wishes to know about survival and demise, fortune and misfortune, then one can predict it during ordinary times. A wise person merely needs to look at the彖 (tuan) section of a single hexagram, and his thoughts will have already covered most of it.

二與四同功而異位，其善不同：二多譽，四多懼，近也。柔之為道，不利遠者，其要無咎，其用柔中也。三與五同功而異位，三多凶，五多功，貴賤之等也。其柔危，其剛勝邪。

The second line and the fourth line have the same responsibilities but different positions, and thus their benefits differ. The second line often receives praise, while the fourth line often faces fear, because the fourth line is close to the position of the ruler. The way of yielding and gentleness is not suitable for being in a distant position. Although the fourth line often faces fear, its key point is the absence of fault, while the second line receives praise because it employs 'gentle and moderate' qualities. The third line and the fifth line also have the same responsibilities but different positions: the third line often encounters danger, while the fifth line often achieves accomplishments, reflecting the distinction between high status and low status. Being in such positions, using gentleness is dangerous, and using strength is what is appropriate.

夫離卻始終之質，則無時物；離卻時物，亦無始終。故學易者，須得其大體，盡其曲折，乃可謂居觀象動觀變也。然雖發心畢竟二不別，而初則難知，上則易知，以二心中先心難故。既發心已，終當克果，一本一未法如是故。是以初辭擬之，卒以此而成終。顧為學者又不可徒恃初心已也。若夫遍涉於萬事萬物之雜途，而撰成其德行，

Zhi Xu explains: Without the principle of 'origin and ultimate goal,' there would be no timing and matters for each line; without timing and matters, there would be no beginning and end. Therefore, those who study the Book of Changes must grasp its general principle and thoroughly understand its intricacies before they can talk about 'observing phenomena in quiet and observing changes in action.' The Avatamsaka Sutra says that 'the initial aspiration and the ultimate attainment of Buddhahood are essentially the same,' but the first line is difficult to know while the top line is easy to know, because the initial aspiration and the final attainment, in terms of mental states, the first thought is the most difficult. Once the aspiration is made, the final attainment is certain, which is due to the nature of one root and one tip, as it is naturally so. Therefore, the words of the first line are based on analogy and inference, while the words of the top line are formed accordingly to achieve the final outcome. However, scholars should not rely solely on the initial aspiration. As for comprehending the complex paths of all things and cultivating one's own virtue from them, (the character '末' in 'one root and one tip' is likely the correct one, as it appears in the original text.)

及深辯修行之是非，則非其中之四爻不備。夫事物雖有萬殊，是非雖似紛糅，豈真難辯也哉？噫！亦要歸於操存舍亡、迪吉逆凶之理，則所以自居者斷可知矣。知者觀於彖辭，提綱挈領以定大局，則雖時物相雜，而是非可辯，思過半矣。何謂是之與非？且如二與四同是陰也，而譽懼不同，則遠近之分也；

As for thoroughly distinguishing right from wrong in cultivation, one must necessarily have the four central lines in harmony. Although things may have myriad differences, and right and wrong may seem complex and hard to distinguish, can they really not be discerned? Alas! It is merely a matter of what Mencius said, "When you hold it, it exists; when you abandon it, it vanishes," and what the Book of Documents said, "Following goodness brings good fortune; opposing reason brings misfortune." In this way, one can clearly understand how to establish oneself and find one's life's purpose. A wise person examines the彖 (tuan) passage of a hexagram, grasping the main idea to determine the overall situation. Thus, even when circumstances and matters are intertwined and complex, right and wrong can still be discerned, and much of the deliberation is already resolved. What is meant by "right" and "wrong"? For example, the second line and the fourth line are both yin, but one is marked by praise and the other by fear; this is the distinction between near and far.

三與五同是陽也，而凶功不同，則貴賤之分也。柔宜近不宜遠，四之位近君，故雖多懼，而其要無咎；二之位遠君，但用柔中，故多譽也。剛宜貴不宜賤，五之位貴，上位必須剛德乃克勝也。此約時位如此。若約修證者，知慧宜高遠，行履宜切實穩當。故知內聖外王之學，皆於一卦六爻中備之。

The third line and the fifth line are both yang. Yet the third line is often凶 (adverse) while the fifth line is often功 (favorable), which reflects the distinction between nobility and commonalty. Softness is naturally suited to being close rather than distant: the fourth line is close to the position of the ruler, so although it may have many fears, its essential nature is without fault; the second line is far from the ruler's position, but because it uses 'softness in the middle,' it often receives praise. Strength is naturally suited to nobility rather than commonalty: the fifth line holds a noble position, and to be in a superior position one must possess the virtue of strength and vigor. This is speaking in terms of timing and position. If we consider cultivation and the path to enlightenment, wisdom should be lofty and profound, while actions should be practical and steady. From this we can see that the study of inner sagehood and outer kingship is fully contained within the six lines of a single hexagram.

易之為書也，廣大悉備，有天道焉，有人道焉，有地道焉。兼三才而兩之，故六。六者非他也，三才之道也。道有變動，故曰爻；爻有等，故曰物；物相雜，故曰文；文不當，故吉凶生焉。

The Book of Changes is vast and comprehensive, encompassing heavenly ways, human ways, and earthly ways. It integrates the three fundamental elements of heaven, earth, and humanity, each doubled, hence the six lines. This number six is not something else, but the way of the three elements. The way is dynamic and changing, hence called "yao"; yao has different levels of high and low, hence called "wu"; wu interacts with each other in a complex manner, hence called "wen"; wen has proper and improper positions, from which fortune and misfortune arise.

上明質與時物，且約人道言之，而實三才之道無不備焉。且如三畫便是三才，而三才決非偏枯單獨之理，當知一一才中還具兩才事理，故象之以六畫。而六者非他，乃表一一畫中又各還具三才之道，不但初二為地、三四為人、五上為天而已矣。是故三才各有變動之道，名之曰爻；爻有初終中間之等，故名曰物；物又互相夾雜不一，故名曰文；文有當與不當，故吉凶從此而生。而所以趨吉避凶、裁成輔相於天地者，則其權獨歸於學易之君子矣。

Zhi Xu explains: The previous passage discussed "returning to the beginning and ending to take as the basis" and "the time and things," which is spoken of in terms of human affairs. In reality, the way of the three principles (three heavens) is fully present. For example, three strokes represent the three principles, and the three principles are not isolated or one-sided. One should know that within each principle, the other two principles are also fully present in terms of things and principles. Therefore, six strokes are used to symbolize this. This "six" is not anything else, but rather indicates that within each stroke, the three principles are fully present. It is not only that the first and second lines represent earth, the third and fourth lines represent human, and the fifth and top lines represent heaven. Therefore, each of the three principles has its own changing way, which is called "yao"; yao has stages of beginning, end, and middle, so it is called "wu" (things); things are mixed together and not uniform, so it is called "wen" (patterns); patterns have proper and improper positions, and good and bad fortune arise from here. And the power to seek good fortune and avoid misfortune, to assist heaven and earth in shaping all things, belongs exclusively to the learned gentleman who studies the Book of Changes.

易之興也，其當殷之末世、周之盛德邪？當文王與紂之事邪？是故其辭危。危者使平，易者使傾，其道甚大，百物不廢。懼以終始，其要無咎，此之謂易之道也。此正明學易之君子，於末世中而成盛德，自既挽凶為吉，又能中興易道以昭示於天下萬世也。

The rise of the Book of Changes probably coincided with the end of the Shang dynasty and the flourishing of the Zhou dynasty's virtue. It probably emerged during the time between King Wen and King Zhou. Therefore, its text is full of caution and anxiety. A person who remains cautious can ensure his safety, while one who is careless will bring about his downfall. Its principles are extremely vast, encompassing all things without omission. Throughout, it maintains a state of vigilance, aiming at avoiding mistakes. This is called the way of the Book of Changes. Quingyi's explanation: This clearly illustrates the gentleman who studies the Book of Changes achieving great virtue in a declining and chaotic era: he can transform misfortune into good fortune and revitalize the way of the Book of Changes, making it known to the world and generations to come.

夫乾，天下之至健也，德行恆易以知險；夫坤，天下之至順也，德行恆簡以知阻。能說諸心，能研諸侯之慮，定天下之吉凶，成天下之亹亹者。是故變化云為，吉事有祥，象事知器，占事知來。天地設位，聖人成能，神謀鬼謀，百姓與能。

Heavenly Mandate is the most vigorous in the world, its virtue constant and easy, thus it knows what is dangerous; Earth is the most gentle in the world, its virtue constant and simple, thus it knows what is obstructive. The Book of Changes can bring joy to the heart, refine thoughts to their finest details, determine the fortune and misfortune of the world, and accomplish the persistent aspirations of all people. Therefore, in all the changes and actions of the world, auspicious events are always preceded by omens; by observing the phenomena of things, one can know what tools to make, and by questioning about matters, one can foresee the future. Heaven and Earth establish positions of high and low, and the sage accomplishes his function within them; whether it is the plans of the divine or the plans of the hidden, the people can all participate and each do their part to the best of their ability. (The character '侯' in '能研诸侯之虑' is absent in the commonly circulated edition, but present in the base text, and is therefore included here.)

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

The eight trigrams use their symbolic images to inform people, while the line statements and the彖statements explain things with sincerity. When the strong lines and the weak lines are mixed together, the good and bad outcomes become evident. Change refers to the advantage and disadvantage, while good and bad outcomes depend on people's attitudes. Therefore, love and hatred attack each other, producing good and bad outcomes; distance and nearness depend on each other, leading to regret and hardship; truth and falsehood respond to each other, resulting in advantage and disadvantage. All the human feelings shown by the Book of Changes: those who are close but do not harmonize with each other are凶, or someone may harm them, leading to regret and hardship. Those about to betray others speak with shame; those who doubt speak in a confused manner; the virtuous speak little; the impetuous speak much; those who falsely accuse the good speak uncertainly; those who lose their integrity speak in a desperate manner.

夫易道雖甚大，而乾坤足以盡之。乾易而知險，坤簡而知阻。惟其知險，故險亦成易，否則易便成險矣；惟其知阻，故阻亦成簡，否則簡亦成阻矣。悟此簡易險阻之理於心，故悅；知此挽回險阻以成簡易之不可草率，故其慮研。既悅其理，又研其慮，則知行合一，全體乾坤之德，遂可以定吉凶、成亹亹也。是故世間之變化云為，舉凡吉事無不有祥，聖人於此，即象事而可以知器，

Zhi Xu explains: The Way of the Book of Changes is vast, but the two trigrams Qian and Kun are sufficient to explain it fully. Qian is simple and easy to understand, yet it reveals danger; Kun is concise and straightforward, yet it reveals obstacles. Because it understands danger, danger becomes simple and easy; otherwise, simplicity would become dangerous. Because it understands obstacles, obstacles become concise and straightforward; otherwise, simplicity would become obstructed. When one comprehends in the mind the principle of simplicity and obstacles, then one can "express it in the hearts of others." Knowing that to transform obstacles into simplicity cannot be done carelessly, one can "investigate thoroughly the thoughts." Both delighting in this principle and diligently examining one's own thoughts, this is the unity of knowledge and action, fully embodying the virtues of Qian and Kun. Thus, one can determine fortune and misfortune, and inspire the perseverance of people throughout the world. Therefore, in all the changes and expressions of the world, any auspicious event is preceded by a favorable omen. The sages, by observing these signs, can know what tools to create.

即占事而可以知來矣。由此觀之，天地一設其位，易理即已昭著於中，聖人不過即此以成能耳。然其易理甚深奧，亦甚平常。以言其深奧，則神謀鬼謀，終不能測；以言其平常，則百姓何嘗不與能哉？夫百姓何以與能？即彼八卦未嘗不以象告，即彼爻彖未嘗不以情言，即彼剛柔雜居，而吉凶未嘗不可見也。是故易卦之變動，不過以百姓之利言也；易辭之吉凶，不過以百姓之情令其遷善也。

By means of divination, one can foresee the future. From this, we see that once heaven and earth have established their positions of upper and lower, the principles of the Book of Changes are already clearly evident within them. The sages merely utilized these principles to accomplish their functions. However, the principles of the Book of Changes are both extremely profound and extremely ordinary. In terms of their profundity, even the divine plans of the gods and the secret schemes of the unseen cannot fully comprehend them. In terms of their ordinariness, are ordinary people not able to participate and each do their part? How can ordinary people participate? Because the eight trigrams do not cease to use their symbolic images to inform people, and the line statements and the彖 statements do not cease to use genuine situations to explain things. Moreover, the intermingling of the strong and the flexible leads to the visibility of good fortune and misfortune. Therefore, the changes of the hexagrams are merely in relation to the interests of the people; the good and bad fortune in the statements of the Book of Changes are merely using the genuine situations of the people to guide them towards goodness.

是故百姓之愛惡相攻而吉凶生，遠近相取而悔吝生，情偽相感而利害生。此百姓之情，即易中卦爻之情也。凡易之情，近而相得則吉，不相得則凶，或害之，悔且吝矣。而此相得不相得之情，能致吉凶悔吝者，豈他人強與之哉？試觀將叛者其辭慚，乃至失其守者其辭屈，可見一切吉凶禍福無不出於自心，心外更無別法。此易理所以雖至幽深，實不出於百姓日用事物之間，故亦可與能也。

Therefore, the people's likes and dislikes attack each other, giving rise to good and bad fortune; the near and the distant take from each other, giving rise to regret and hardship; sincerity and falsehood respond to each other, giving rise to gain and loss. The human feelings of the people are exactly the feelings of the lines in the Book of Changes. All the situations shown in the Book of Changes: when people are close and harmonious, it is auspicious; when they are not harmonious, it is ominous; if there is someone who harms, there will be regret and hardship. The feelings of harmony and disharmony that bring about good, bad, regret, and hardship are not given to people by others. Look at the case of "a person about to betray others speaks with shame," up to "a person who has lost his virtue speaks in a cornered situation," showing that all good, bad, misfortune, and blessing come from one's own mind; there is nothing outside the mind. This is why the principles of the Book of Changes, though extremely profound, are actually not beyond the daily affairs of the common people, so the common people can also participate and do their part.